with corrections or to participate in proofreading of similar early books of the church of jesus christ of latter-day saints. an interesting account of several remarkable visions, and of the late discovery of ancient american records. by o. pratt, minister of the gospel. third american edition. new-york: joseph w. harrison, printer, no. 465 pearl-street. 1842. transcriber's note this edition was based off scans of the above-noted edition, available at archive.org. the original uses some slightly odd english orthography--for example, unusual comma placement and an instance of using 'was' where 'were' appears to be correct. in such cases, the original has been maintained. obvious printer's errors (intructed for instructed, brethern for brethren, and perhaps three similar errors) and some unmatched quotation marks have been corrected as seemed reasonable. email tomnysetvold@gmail.com with corrections or to participate in proofreading of similar early books of the church of jesus christ of latter-day saints. facts in relation to the late discovery of ancient american records. mr. joseph smith, jun. who made the following important discovery, was born in the town of sharon, windsor county, vermont, on the 23d december, a. d. 1805. when ten years old, his parents, with their family, moved to palmyra, new-york; in the vicinity of which he resided for about eleven years, the latter part in the town of manchester. cultivating the earth for a livelihood was his occupation, in which he employed the most of his time. his advantages for acquiring literary knowledge, were exceedingly small; hence, his education was limited to a slight acquaintance with two or three of the common branches of learning. he could read without much difficulty, and write a very imperfect hand; and had a very limited understanding of the ground rules of arithmetic. these were his highest and only attainments; while the rest of those branches, so universally taught in the common schools, throughout the united states, were entirely unknown to him. when somewhere about fourteen or fifteen years old, he began seriously to reflect upon the necessity of being prepared for a future state of existence; but how, or in what way, to prepare himself, was a question, as yet, undetermined in his own mind. he perceived that it was a question of infinite importance, and that the salvation of his soul depended upon a correct understanding of the same. he saw, that if he understood not the way, it would be impossible to walk in it, except by chance; and the thought of resting his hopes of eternal life upon chance, or uncertainties, was more than he could endure. if he went to the religious denominations to seek information, each one pointed to its particular tenets, saying--"this is the way, walk ye in it;" while, at the same time, the doctrines of each were in many respects, in direct opposition to one another, it also occurred to his mind that god was the author of but one doctrine, and therefore could acknowledge but one denomination as his church, and that such denomination must be a people, who believe and teach that one doctrine, (whatever it may be,) and build upon the same. he then reflected upon the immense number of doctrines, now in the world, which had given rise to many hundreds of different denominations. the great question to be decided in his mind, was--if any one of these denominations be the church of christ, which one is it? until he could become satisfied in relation to this question, he could not rest contented. to trust to the decisions of fallible man, and build his hopes upon the same, without any certainty, and knowledge of his own, would not satisfy the anxious desires that pervaded his breast. to decide, without any positive and definite evidence, on which he could rely, upon a subject involving the future welfare of his soul, was revolting to his feelings. the only alternative, that seemed to be left him, was to read the scriptures, and endeavor to follow their directions. he, accordingly commenced perusing the sacred pages of the bible, with sincerity, believing the things that he read. his mind soon caught hold of the following passage;--"if any of you lack wisdom let him ask of god, that giveth to all men liberally, and upbraideth not; and it shall be given him."--james i. 5. from this promise he learned, that it was the privilege of all men to ask god for wisdom, with the sure and certain expectation of receiving liberally; without being upbraided for so doing. this was cheering information to him; tidings that gave him great joy. it was like a light shining forth in a dark place, to guide him to the path in which he should walk. he now saw that if he inquired of god, there was not only a possibility, but a probability; yea, more, a certainty, that he should obtain a knowledge, which, of all the doctrines, was the doctrine of christ; and, which, of all the churches, was the church of christ. he therefore, retired to a secret place in a grove, but a short distance from his father's house, and knelt down, and began to call upon the lord. at first, he was severely tempted by the powers of darkness, which endeavored to overcome him; but he continued to seek for deliverance, until darkness gave way from his mind; and he was enabled to pray in fervency of the spirit, and in faith. and while thus pouring out his soul, anxiously desiring an answer from god, he, at length, saw a very bright and glorious light in the heavens above; which, at first, seemed to be at a considerable distance. he continued praying, while the light appeared to be gradually descending towards him; and as it drew nearer, it increased in brightness and magnitude, so that, by the time that it reached the tops of the trees, the whole wilderness, for some distance around was illuminated in a most glorious and brilliant manner. he expected to have seen the leaves and boughs of the trees consumed, as soon as the light came in contact with them; but, perceiving that it did not produce that effect, he was encouraged with the hope of being able to endure its presence. it continued descending slowly, until it rested upon the earth, and he was enveloped in the midst of it. when it first came upon him, it produced a peculiar sensation throughout his whole system; and immediately, his mind was caught away, from the natural objects with which he was surrounded; and he was enwrapped in a heavenly vision, and saw two glorious personages, who exactly resembled each other in their features or likeness. he was informed that his sins were forgiven, he was also informed upon the subjects, which had for some time previously agitated his mind, viz.--that all the religious denominations were believing in incorrect doctrines; and consequently, that none of them was acknowledged of god, as his church and kingdom. and he was expressly commanded to go not after them; and he received a promise that the true doctrine--the fulness of the gospel, should, at some future time, be made known to him; after which, the vision withdrew, leaving his mind in a state of calmness and peace, indescribable. some time after having received this glorious manifestation, being young, he was again entangled in the vanities of the world, of which he afterwards sincerely and truly repented. and it pleased god, on the evening of the 21st of september, a. d. 1823, to again hear his prayers. for he had retired to rest, as usual, only that his mind was drawn out in fervent prayer, and his soul was filled with the most earnest desire, "to commune with some kind messenger, who could communicate to him the desired information of his acceptance with god," and also unfold the principles of the doctrine of christ, according to the promise which he had received in the former vision. while he thus continued to pour out his desires before the father of all good, endeavouring to exercise faith in his precious promises; "on a sudden, a light, like that of day, only of a purer and far more glorious appearance and brightness, burst into the room. indeed, the first sight was as though the house was filled with consuming fire. this sudden appearance of a light so bright, as must naturally be expected, occasioned a shock or sensation visible to the extremities of the body. it was, however, followed with a calmness and serenity of mind, and an overwhelming rapture of joy, that surpassed understanding, and, in a moment, a personage stood before him." notwithstanding the brightness of the light which previously illuminated the room, "yet there seemed to be an additional glory surrounding or accompanying this personage, which shone with an increased degree of brilliancy, of which he was in the midst; and though his countenance was as lightning, yet it was of a pleasing, innocent, and glorious appearance; so much so, that every fear was banished from the heart, and nothing but calmness pervaded the soul." "the stature of this personage was a little above the common size of men in this age; his garments was perfectly white, and had the appearance of being without seam." this glorious being declared himself to be an angel of god, sent forth, by commandment, to communicate to him that his sins were forgiven, and that his prayers were heard; and also, to bring the joyful tidings, that the covenant which god made with ancient israel concerning their posterity, was at hand to be fulfilled; that the great preparatory work for the second coming of the messiah, was speedily to commence; that the time was at hand for the gospel, in its fulness, to be preached in power to all nations, that a people might be prepared with faith and righteousness, for the millennial reign of universal peace and joy. he was informed, that he was called and chosen to be an instrument in the hands of god, to bring about some of his marvellous purposes in this glorious dispensation. it was also made manifest to him, that the "american indians" were a remnant of israel; that when they first emigrated to america, they were an enlightened people, possessing a knowledge of the true god, enjoying his favor, and peculiar blessings from his hand; that the prophets, and inspired writers among them, were required to keep a sacred history of the most important events transpiring among them; which history was handed down for many generations, till at length they fell into great wickedness; the most part of them were destroyed, and the records, (by commandment of god, to one of the last prophets among them,) were safely deposited, to preserve them from the hands of the wicked, who sought to destroy them. he was informed, that these records contained many sacred revelations pertaining to the gospel of the kingdom, as well as prophecies relating to the great events of the last days; and that to fulfil his promises to the ancients, who wrote the records, and to accomplish his purposes, in the restitution of their children, &c. they were to come forth to the knowledge of the people. if faithful, he was to be the instrument, who should be thus highly favored in bringing these sacred things to light; at the same time, being expressly informed, that it must be done with an eye single to the glory of god, that no one could be entrusted with those sacred writings, who should endeavor to aggrandize himself, by converting sacred things to unrighteous and speculative purposes. after giving him many instructions concerning things past and to come, which would be foreign to our purpose to mention here, he disappeared, and the light and glory of god withdrew, leaving his mind in perfect peace, while a calmness and serenity indescribable pervaded the soul. but, before morning, the vision was twice renewed, instructing him further, and still further, concerning the great work of god, about to be performed on the earth. in the morning he went out to his labour as usual; but soon the vision was renewed--the angel again appeared; and having been informed by the previous visions of the night, concerning the place where those records were deposited, he was instructed to go immediately and view them. accordingly, he repaired to the place, a brief description of which shall be given, in the words of a gentleman, by the name of oliver cowdery, who has visited the spot. "as you go on the mail-road from palmyra, wayne county, to canandaigua, ontario county, new-york, before arriving at the little village of manchester, say from three to four, or about four miles from palmyra, you pass a large hill on the east side of the road.--why i say large, is because it is as large, perhaps, as any in that country." "the north end rises quite suddenly until it assumes a level with the more southerly extremity; and i think i may say, an elevation higher than at the south, a short distance, say half or three-fourths of a mile. as you pass towards canandaigua, it lessens gradually, until the surface assumes its common level, or is broken by other smaller hills or ridges, water-courses and ravines. i think i am justified in saying, that this is the highest hill for some distance round, and i am certain that its appearance, as it rises so suddenly from a plain on the north, must attract the notice of the traveller as he passes by."--"the north end," which has been described as rising suddenly from the plain, forms "a promontory without timber, but covered with grass. as you pass to the south, you soon come to scattering timber, the surface having been cleared by art or wind, and a short distance further left, you are surrounded with the common forest of the country. it is necessary to observe, that even the part cleared, was only occupied for pasturage; its steep ascent, and narrow summit not admitting the plough of the husbandman, with any degree of ease or profit. it was at the second mentioned place, where the record was found to be deposited, on the west side of the hill, not far from the top down its side; and when myself visited the place in the year 1830, there were several trees standing--enough to cause a shade in summer, but not so much as to prevent the surface being covered with grass--which was also the case when the record was first found." "how far below the surface these records were (anciently) placed, i am unable to say: but from the fact that they have been some fourteen hundred years buried, and that, too, on the side of a hill so steep, one is ready to conclude, that they were some feet below, as the earth would naturally wear, more or less, in that length of time. but they, being placed towards the top of the hill, the ground would not remove as much as at two-thirds, perhaps. another circumstance would prevent a wearing of the earth; in all probability, as soon as timber had time to grow, the hill was covered, and the roots of the same would hold the surface. however, on this point, i shall leave every man to draw his own conclusion, and form his own speculation." but suffice to say, a hole of sufficient depth was dug. at the bottom of this was laid a stone of suitable size, the upper surface being smooth. at each edge was placed a large quantity of cement, and into this cement, at the four edges of the stone, were placed erect four others; _their_ bottom edges resting _in_ the cement, at the outer edges of the first stone. the four last named, when placed erect, formed a box; the corners, or where the edges of the four came in contact, were also cemented so firmly that the moisture from without was prevented from entering. it is to be observed, also, that the inner surfaces of the four erect or side stones, were smooth. this box was sufficiently large to admit a breastplate, such as was used by the ancients, to defend the chest, &c., from the arrows and weapons of their enemy. from the bottom of the box, or from the breastplate, arose three small pillars, composed of the same description of cement used on the edges; and "upon these three pillars were placed the records."--"this box, containing the records, was covered with another stone, the bottom surface being flat, and the upper crowning." when it was first visited by mr. smith on the morning of the 22d of september, 1823, "a part of the crowning stone was visible above the surface, while the edges were concealed by the soil and grass," from which circumstance it may be seen, "that however deep this box might have been placed at first, the time had been sufficient to wear the earth, so that it was easily discovered, when once directed, and yet, not enough to make a perceivable difference to the passer-by."--after arriving at the repository, a little exertion in removing the soil from the edges of the top of the box, and a light pry, brought to his natural vision, its contents. while viewing and contemplating this sacred treasure with wonder and astonishment, behold! the angel of the lord, who had previously visited him, again stood in his presence, and his soul was again enlightened as it was the evening before, and he was filled with the holy spirit, and the heavens were opened, and the glory of the lord shone round about and rested upon him. while he thus stood gazing and admiring, the angel said, "look!" and as he thus spake, he beheld the prince of darkness, surrounded by his innumerable train of associates. all this passed before him, and the heavenly messenger said, "all this is shown, the good and the evil, the holy and impure, the glory of god, and the power of darkness, that you may know hereafter the two powers, and never be influenced or overcome by that wicked one. behold, whatsoever enticeth and leadeth to good and to do good, is of god, and whatsoever doth not, is of that wicked one. it is he that filleth the hearts of men with evil, to walk in darkness, and blaspheme god; and you may learn from henceforth, that his ways are to destruction, but the way of holiness is peace and rest. you cannot at this time obtain this record, for the commandment of god is strict, and if ever these sacred things are obtained, they must be by prayer and faithfulness in obeying the lord. they are not deposited here for the sake of accumulating gain and wealth for the glory of this world; they were sealed by the prayer of faith, and because of the knowledge which they contain, they are of no worth among the children of men, only for their knowledge. on them is contained the fulness of the gospel of jesus christ, as it was given to his people on this land; and when it shall be brought forth by the power of god, it shall be carried to the gentiles, of whom many will receive it, and after will the seed of israel be brought into the fold of their redeemer by obeying it also. those who kept the commandments of the lord on this land, desired this at his hand, and through the prayer of faith obtained the promise, that if their descendants should transgress and fall away, a record should be kept, and in the last days come to their children. these things are sacred, and must be kept so, for the promise of the lord concerning them must be fulfilled. no man can obtain them if his heart is impure, because they contain that which is sacred." * * * "by them will the lord work a great and marvellous work; the wisdom of the wise shall become as nought, and the understanding of the prudent shall be hid, and because the power of god shall be displayed, those who profess to know the truth, but walk in deceit, shall tremble with anger; but with signs and with wonders, with gifts and with healings, with the manifestations of the power of god, and with the holy ghost, shall the hearts of the faithful be comforted. you have now beheld the power of god manifested, and the power of satan; you see that there is nothing desirable in the works of darkness; that they cannot bring happiness; that those who are overcome therewith are miserable; while, on the other hand, the righteous are blessed with a place in the kingdom of god, where joy unspeakable surrounds them. there they rest beyond the power of the enemy of truth, where no evil can disturb them. the glory of god crowns them, and they continually feast upon his goodness, and enjoy his smiles. behold, notwithstanding you have seen this great display of power, by which you may ever be able to detect the evil one, yet i give unto you another sign, and when it comes to pass then know that the lord is god, and that he will fulfil his purposes, and that the knowledge which this record contains will go to every nation, and kindred, and tongue, and people under the whole heaven. this is the sign; when these things begin to be known, that is, when it is known that the lord has shown you these things, the workers of iniquity will seek your overthrow. they will circulate falsehoods to destroy your reputation; and also will seek to take your life; but remember this, if you are faithful, and shall hereafter continue to keep the commandments of the lord, you shall be preserved to bring these things forth; for in due time he will give you a commandment to come and take them. when they are interpreted, the lord will give the holy priesthood to some, and they shall begin to proclaim this gospel and baptize by water, and after that they shall have power to give the holy ghost by the laying on of their hands. then will persecution rage more and more; for the iniquities of men shall be revealed, and those who are not built upon the rock will seek to overthrow the church; but it will increase the more opposed, and spread farther and farther, increasing in knowledge till they shall be sanctified, and receive an inheritance where the glory of god will rest upon them; and when this takes place, and all things are prepared, the ten tribes of israel will be revealed in the north country, whither they have been for a long season; and when this is fulfilled will be brought to pass that saying of the prophet,--"and the redeemer shall come to zion, and unto them that turn from transgression in jacob, saith the lord." but, notwithstanding the workers of iniquity shall seek your destruction, the arm of the lord will be extended, and you will be borne off conqueror if you keep all his commandments. your name shall be known among the nations, for the work which the lord will perform by your hands shall cause the righteous to rejoice and the wicked to rage; with the one it shall be had in honour, and with the other in reproach; yet, with these it shall be a terror, because of the great and marvellous work which shall follow the coming forth of this fulness of the gospel. now, go thy way, remembering what the lord has done for thee, and be diligent in keeping his commandments, and he will deliver thee from temptations and all the arts and devices of the wicked one. forget not to pray, that thy mind may become strong, that when he shall manifest unto thee, thou mayest have power to escape the evil, and obtain these precious things." we here remark, that the above quotation is an extract from a letter written by elder oliver cowdery, which was published in one of the numbers of the "latter day saints' messenger and advocate." although many more instructions were given by the mouth of the angel to mr. smith, which we do not write in this book, yet the most important items are contained in the foregoing relation. during the period of the four following years, he frequently received instruction from the mouth of the heavenly messenger. and on the morning of september 22, a. d., 1827 the angel of the lord delivered the records into his hands. these records were engraved on plates, which had the appearance of gold. each plate was not far from seven by eight inches in width and length, being not quite as thick as common tin. they were filled on both sides with engravings, in egyptian characters, and bound together in a volume, as the leaves of a book, and fastened at one edge with three rings running through the whole. this volume was something near six inches in thickness, a part of which was sealed. the characters or letters upon the unsealed part were small and beautifully engraved. the whole book exhibited many marks of antiquity in its construction, as well as much skill in the art of engraving. with the records was found "a curious instrument, called by the ancients the urim and thummim, which consisted of two transparent stones, clear as crystal, set in the two rims of a bow. this was in use, in ancient times, by persons called seers. it was an instrument, by the use of which, they received revelations of things distant, or of things past or future." in the mean time, the inhabitants of that vicinity, having been informed that mr. smith had seen heavenly visions, and that he had discovered sacred records, began to ridicule and mock at those things. and after having obtained the records, while proceeding home through the wilderness and fields, he was waylaid by two ruffians, who had secreted themselves for the purpose of robbing him of the same. one of them struck him with a club before he perceived them; but being a strong man, and large in stature, with great exertion he cleared himself from them, and ran towards home, being closely pursued until he came near his father's house, when his pursuers, for fear of being detected, turned and fled. soon the news of his discoveries spread abroad throughout all those parts. false reports, misrepresentations, and base slanders, flew, as if upon the wings of the wind in every direction. the house was frequently beset by mobs and evil-designing persons. several times he was shot at, and very narrowly escaped. every device was used to get the plates away from him. and being continually in danger of his life, from a gang of abandoned wretches, he at length concluded to leave the place, and go to pennsylvania; and, accordingly, packed up his goods, putting the plates into a barrel of beans, and proceeded upon his journey. he had not gone far, before he was overtaken by an officer with a search-warrant, who flattered himself with the idea, that he should surely obtain the plates; after searching very diligently, he was sadly disappointed at not finding them. mr. smith then drove on, but before he got to his journey's end, he was again overtaken by an officer on the same business, and after ransacking the waggon very carefully, he went his way, as much chagrined as the first, at not being able to discover the object of his research. without any further molestation, he pursued his journey until he came to the northern part of pennsylvania, near the susquehannah river, in which part his father-in-law resided. having provided himself with a home, he commenced translating the record, by the gift and power of god, thro' the means of the urim and thummim; and being a poor writer, he was under the necessity of employing a scribe, to write the translation as it came from his mouth. in the mean time, a few of the original characters were accurately transcribed, and translated by mr. smith, which, with the translation, were taken by a gentleman by the name of martin harris, to the city of new-york, where they were presented to a learned gentleman, by the name of anthon, who professed to be extensively acquainted with many languages, both ancient and modern. he examined them; but was unable to decipher them correctly; but he presumed that if the original records could be brought, he could assist in translating them. but to return. mr. smith continued the work of translation, as his pecuniary circumstances would permit, until he finished the unsealed part of the records. the part translated is entitled the "book of mormon," which contains nearly as much reading as the old testament. in this important and most interesting book, we can read the history of ancient america, from its early settlement by a colony who came from the tower of babel, at the confusion of languages, to the beginning of the fifth century of the christian era. by these records we are informed, that america, in ancient times, has been inhabited by two distinct races of people. the first, or more ancient race, came directly from the great tower, being called jaredites. the second race came directly from the city of jerusalem, about six hundred years before christ, being israelites, principally the descendants of joseph. the first nation, or jaredites, were destroyed about the time that the israelites came from jerusalem who succeeded them in the inheritance of the country. the principal nation of the second race, fell in battle towards the close of the fourth century. the remaining remnant, having dwindled into an uncivilized state, still continue to inhabit the land, although divided into a 'multitude of nations,' and are called by europeans, the "american indians." we learn from this very ancient history, that at the confusion of languages, when the lord scattered the people upon all the face of the earth, the jaredites being a righteous people, obtained favour in the sight of the lord, and were not confounded. and because of their righteousness, the lord miraculously led them from the tower to the great ocean, where they were commanded to build vessels, in which they were marvellously brought across the great deep to the shores of north america. and the lord god promised to give them america, which was a very choice land in his sight, for an inheritance. and he swore unto them in his wrath, that whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only god, or they should be swept off when the fulness of his wrath should come upon them, and they were fully ripened in iniquity. moreover he promised to make them a great and powerful nation, so that there should be no greater nation upon all the face of the earth. accordingly, in process of time, they became a very numerous and powerful people, occupying principally north america; building large cities in all quarters of the land; being a civilized and enlightened nation. agriculture and machinery were carried on to a great extent. commercial and manufacturing business flourished on every hand; yet in consequence of wickedness, they were often visited with terrible judgments. many prophets were raised up among them from generation to generation, who testified against the wickedness of the people, and prophesied of judgments and calamities which awaited them, if they did not repent, &c. sometimes they were visited by pestilence and plagues, and sometimes by famine and war, until at length (having occupied the land some fifteen or sixteen hundred years,) their wickedness became so great that the lord threatened, by the mouth of his prophets, to utterly destroy them from the face of the land. but they gave no heed to these warnings; therefore the word of the lord was fulfilled; and they were entirely destroyed; leaving their houses, their cities, and their land desolate; and their sacred records also, which were kept on gold plates, were left by one of their last prophets, whose name was ether, in such a situation, that they were discovered by the remnant of joseph, who soon afterwards were brought from jerusalem to inherit the land. this remnant of joseph were also led in a miraculous manner from jerusalem, in the first year of the reign of zedekiah, king of judah. they were first led to the eastern borders of the red sea; then they journeyed for some time along the borders thereof, nearly in a south-east direction; after which they altered their course nearly eastward, until they came to the great waters, where, by the commandment of god, they built a vessel, in which they were safely brought across the great pacific ocean, and landed upon the western coast of south america. in the eleventh year of the reign of zedekiah, at the time the jews were carried away captive into babylon, another remnant were brought out of jerusalem, some of whom were descendants of judah. they landed in north america, soon after which they emigrated, into the northern parts of south america, at which place they were discovered by the remnant of joseph, something like four hundred years after. from these ancient records, we learn that this remnant of joseph, soon after they landed, separated themselves into two distinct nations. this division was caused by a certain portion of them being greatly persecuted, because of their righteousness, by the remainder. the persecuted nation emigrated towards the northern parts of south america, leaving the wicked nation in possession of the middle and southern parts of the same. the former were called nephites, being led by a prophet whose name was nephi. the latter were called lamanites, being led by a very wicked man, whose name was laman. the nephites had in their possession a copy of the holy scriptures, viz. the five books of moses, and the prophecies of the holy prophets, down to jeremiah, in whose days they left jerusalem. these scriptures were engraved on plates of brass, in the egyptian language. they themselves also made plates, soon after their landing, on which they began to engrave their own history, prophecies, visions, and revelations. all these sacred records were kept by holy and righteous men, who were inspired by the holy ghost; and were carefully preserved and handed down from generation to generation. and the lord gave unto them the whole continent, for a land of promise, and promised, that they, and their children after them, should inherit it, on condition of their obedience to his commandments; but if they were disobedient, they should be cut off from his presence. and the nephites began to prosper in the land, according to their righteousness, and multiplied and spread forth to the east, west, and north; building large villages, cities, synagogues, and temples, together with forts, towers, and fortifications, to defend themselves against their enemies. and they cultivated the earth, and raised various kinds of grain in abundance. they also raised numerous flocks of domestic animals, and became a very wealthy people; having in abundance gold, silver, copper, tin, iron, &c. arts and sciences flourished to a great extent. various kinds of machinery were in use. cloths of various kinds were manufactured. swords, scimitars, axes, and various implements of war were made, together with head-shields, arm-shields, and breastplates, to defend themselves in battle with their enemies. and in the days of their righteousness, they were a civilized, enlightened, and happy people. but, on the other hand, the lamanites, because of the hardness of their hearts, brought down many judgments upon their own heads; nevertheless, they were not destroyed as a nation; but the lord god sent forth a curse upon them, and they became a dark, loathsome, and filthy people. before their rebellion, they were white and exceedingly fair, like the nephites; but the lord god cursed them in their complexions, and they were changed to a dark color, and they became a wild, savage, and ferocious people; being great enemies to the nephites, whom they sought by every means to destroy, and many times came against them, with their numerous hosts to battle, but were repulsed and driven back to their own possession, not, however, generally speaking, without great loss on both sides; for tens of thousands were very frequently slain, after which they were piled together in great heaps upon the face of the ground, and covered with a shallow covering of earth, which will satisfactorily account for those ancient mounds filled with human bones, so numerous at the present day, both in north and south america. the second colony, which left jerusalem eleven years after the remnant of joseph left that city, landed in north america, and emigrated from thence, to the northern parts of south america; and about four hundred years after, they were discovered by the nephites, as we stated in the foregoing. they were called the people of zarahemla. they had been perplexed with many wars among themselves; and having brought no records with them, their language had become corrupted, and they denied the being of god; and at the time they were discovered by the nephites they were very numerous, and only in a partial state of civilization; but the nephites united with them, and taught them the holy scriptures, and they were restored to civilization, and became one nation with them. and in process of time, the nephites began to build ships near the isthmus of darien, and launch them forth into the western ocean, in which great numbers sailed a great distance to the northward, and began to colonize north america. other colonies emigrated by land, and in a few centuries the whole continent became peopled. north america at that time, was almost entirely destitute of timber, it having been cut off by the more ancient race, who came from the great tower, at the confusion of languages; but the nephites became very skilful in building houses of cement; also much timber was carried by the way of shipping from south to north america. they also planted groves and began to raise timber, that in time their wants might be supplied. large cities were built in various parts of the continent, both among the lamanites and nephites. the law of moses was observed by the latter. numerous prophets were raised up from time to time throughout their generations. many records, both historical and prophetical, which were of great size, were kept among them; some on plates of gold and other metals, and some on other materials. the sacred records, also of the more ancient race who had been destroyed, were found by them. these were engraved on plates of gold. they translated them into their own language, by the gift and power of god, through the means of the urim and thummim. they contained an historical account from the creation down to the tower of babel, and from that time down until they were destroyed, comprising a period of about thirty-four hundred, or thirty-five hundred years. they also contained many prophecies, great and marvellous, reaching forward to the final end and consummation of all things, and the creation of the new heaven and new earth. the prophets also among the nephites prophesied of great things. they opened the secrets of futurity--saw the coming of messiah in the flesh--prophesied of the blessings to come upon their descendants in the latter times--made known the history of unborn generations-unfolded the great events of ages to come--viewed the power, glory, and majesty of messiah's second advent--beheld the establishment of the kingdom of peace--gazed upon the glories of the day of righteousness--saw creation redeemed from the curse, and all the righteous filled with songs of everlasting joy. the nephites knew of the birth and crucifixion of christ, by certain celestial and terrestrial phenomena, which, at those times, were shown forth in fulfilment of the predictions of many of their prophets. notwithstanding the many blessings with which they had been blessed, they had fallen into great wickedness, and had cast out the saints and the prophets, and stoned and killed them. therefore, at the time of the crucifixion of christ, they were visited in great judgment. thick darkness covered the whole continent. the earth was terribly convulsed. the rocks were rent into broken fragments, and afterwards found in seams and cracks upon all the face of the land. mountains were sunk into valleys, and valleys raised into mountains. the highways and level roads were broken up and spoiled. many cities were laid in ruins. others were buried up in the depths of the earth, and mountains occupied their place. while others were sunk, and waters came up in their stead, and others still were burned by fire from heaven. thus, the predictions of their prophets were fulfilled upon their heads. thus, the more wicked part, both of the nephites and lamanites were destroyed. thus, the almighty executed vengeance and fury upon them, that the blood of the saints and prophets might no longer cry from the ground against them. those who survived these terrible judgments, were favoured with the personal ministry of christ. for after he arose from the dead--finished his ministry at jerusalem, and ascended to heaven, he descended in the presence of the nephites, who were assembled round about their temples in the northern parts of south america he exhibited to them his wounded hands, side, and feet--commanded the law of moses to be abolished--introduced and established the gospel in its stead--chose twelve disciples from among them to administer the same--instituted the sacrament--prayed for and blessed their little children--healed their sick, blind, lame, deaf, and those who were afflicted in any way--raised a man from the dead--showed forth his power in their midst--expounded the scriptures which had been given from the beginning down to that time, and made known unto them all things which should take place down until he should come in his glory, and from that time down to the end, when all people, nations, and languages shall stand before god to be judged, and the heaven, and the earth should pass away, and there should be a new heaven and new earth. these teachings of jesus were engraved upon plates, some of which are contained in the book of mormon; but the greater part are not revealed in that book, but are hereafter to be made manifest to the saints. after jesus had finished ministering unto them, he ascended into heaven; and the twelve disciples whom he had chosen, went forth upon all the face of the land, preaching the gospel; baptizing those who repented, for the remission of sins, after which they laid their hands upon them, that they might receive the holy spirit. mighty miracles were wrought by them, and also by many of the church. the nephites and lamanites were all converted unto the lord, both in south and north america; and they dwelt in righteousness above three hundred years; but towards the close of the fourth century of the christian era, they had so far apostatized from god, that he suffered great judgments to fall upon them. the lamanites, at that time, dwelt in south america, and the nephites in north america. a great and terrible war commenced between them, which lasted for many years, and resulted in the complete overthrow and destruction of the nephites. this war commenced at the isthmus of darien, and was very destructive to both nations for many years. at length, the nephites were driven before their enemies, a great distance to the north, and north-east; and having gathered their whole nation together, both men women, and children, they encamped on and round about the hill cumorah, where the records were found, which is in the state of new-york, about two hundred miles west of the city of albany. here they were met by the numerous hosts of the lamanites, and were slain, and hewn down, and slaughtered, both male and female--the aged, middle-aged, and children. hundreds of thousands were slain on both sides; and the nation of the nephites were destroyed, excepting a few who had deserted over to the lamanites, and a few who escaped into the south country, and a few who fell wounded, and were left by the lamanites on the field of battle for dead, among whom were mormon and his son moroni, who were righteous men. mormon had made an abridgment, from the records, of his forefathers, upon plates, which abridgment he entitled the "book of mormon," and, (being commanded of god,) he hid up in the hill cumorah, all the sacred records of his forefathers which were in his possession, except the abridgment called the "book of mormon," which he gave to his son moroni to finish. moroni survived his nation a few years, and continued the writings, in which he informs us, that the lamanites hunted those few nephites who escaped the great and tremendous battle of cumorah, until they were all destroyed, excepting those who were mingled with the lamanites, and that he was left alone, and kept himself hid, for they sought to destroy every nephite who would not deny christ. he furthermore states, that the lamanites were at war one with another, and that the whole face of the land was one continual scene of murdering, robbing, and plundering. he continued the history until the four hundred and twentieth year of the christian era; when, (by the commandment of god,) he hid up the records in the hill cumorah, where they remained concealed, until by the ministry of an angel they were discovered to mr. smith, who, by the gift and power of god, translated them into the english language, by the means of the urim and thummim, as stated in the foregoing. after the book was translated, the lord raised up witnesses to bear testimony to the nations of its truth, who, at the close of the volume, send forth their testimony, which reads as follows: testimony of three witnesses. be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that we, through the grace of god the father, and our lord jesus christ, have seen the plates which contain this record, which is a record of the people of nephi, and also of the lamanites, their brethren, and also of the people of jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of god, for his voice hath declared it unto us, wherefore, we know of a surety, that the work is true. and we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of god, and not of man. and we declare, with words of soberness, that an angel of god came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of god the father, and our lord jesus christ, that we behold and bear record that these things are true; and it is marvellous in our eyes, nevertheless, the voice of the lord commanded us that we should bear record of it; wherefore, to be obedient to the commandments of god, we bear testimony of these things. and we know that if we are faithful in christ, we shall rid our garments of the blood of all men and be found spotless before the judgment seat of christ, and shall dwell with him eternally in the heavens. and the honour be to the father, and to the son, and to the holy ghost, which is one god. amen. oliver cowdery, david whitmer, martin harris. and also the testimony of eight witnesses. be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that joseph smith, jr., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. and this we bear record with words of soberness, that the said smith has shown unto us, for we have seen and hefted, and know of a surety, that the said smith has got the plates of which we have spoken. and we give our names unto the world, to witness unto the world that which we have seen; and we lie not, god bearing witness of it. christian whitmer, jacob whitmer, peter whitmer, jr. john whitmer, hiram page, joseph smith, sen. hyrum smith, samuel h. smith. also, in the year 1829, mr. smith and mr. cowdery, having learned the correct mode of baptism, from the teachings of the saviour to the ancient nephites, as recorded in the "book of mormon," had a desire to be baptized; but knowing that no one had authority to administer that sacred ordinance in any denomination, they were at a loss to know how the authority was to be restored, and while calling upon the lord with a desire to be informed upon the subject, a holy angel appeared--stood before them--laid his hands upon their heads--ordained them--and commanded them to baptize each other, which they accordingly did. in the year 1830, a large edition of the "book of mormon" first appeared in print. and as some began to peruse its sacred pages, the spirit of the lord bore record to them that it was true, and they were obedient to its requirements, by coming forth, humbly repenting before the lord, and being immersed in water, for the remission of sins, after which, by the commandment of god, hands were laid upon them in the name of the lord, for the gift of the holy spirit. and on the sixth of april, in the year of our lord one thousand eight hundred and thirty, the "church of jesus christ of latter day saints," was organized, in the town of manchester, ontario county, state of new-york. some few were called and ordained by the spirit of revelation and prophecy, and began to preach and bear testimony, as the spirit gave them utterance; and although they were the weak things of the earth, yet they were strengthened by the holy ghost, and gave forth their testimony in great power, by which means many were brought to repentance, and came forward with broken hearts and contrite spirits, and were immersed in water confessing their sins, and were filled with the holy ghost by the laying on of hands; and saw visions and prophesied. devils were cast out, and the sick were healed by the prayer of faith, and laying on of hands. thus was the word confirmed unto the faithful by signs following. thus the lord raised up witnesses, to bear testimony of his name, and lay the foundation of his kingdom in the last days. and thus the hearts of the saints were comforted, and filled with great joy. in the foregoing, we have related the most important facts concerning the visions and the ministry of the angel to mr. smith; the discovery of the records; their translation into the english language, and the witnesses raised up to bear testimony of the same: we have also stated when, and by whom they were written; that they contain the history of nearly one half of the globe, from the earliest ages after the flood, until the beginning of the fifth century of the christian era; that this history is interspersed with many important prophecies, which unfold the great events of the last days, and that in it also is recorded the gospel in its fulness and plainness, as it was revealed by the personal ministry of christ to the ancient nephites, we have also given an account of the restoration of the authority in these days, to administer in the ordinances of the gospel; and of the time of the organization of the church; and of the blessings poured out upon the same while yet in its infancy. we now proceed to give a sketch of the faith and doctrine of this church. first, we believe in god the eternal father, and in his son, jesus christ, and in the holy ghost, who bears record of them, the same throughout all ages and for ever. we believe that all mankind by the transgression of their first parents, and not by their own sins, were brought under the curse and penalty of that transgression, which consigned them to an eternal banishment from the presence of god, and their bodies to an endless sleep in the dust, never more to rise, and their spirits to endless misery under the power of satan; and that, in this awful condition, they were utterly lost and fallen, and had no power of their own to extricate themselves therefrom. we believe, that through the sufferings, death and atonement of jesus christ, all mankind, without one exception, are to be completely and fully redeemed, both body and spirit, from the endless banishment and curse to which they were consigned, by adam's transgression, and that this universal salvation and redemption of the whole human family from the endless penalty of the original sin, is effected, without any conditions whatsoever on their part; that is, that they are not required to believe, or repent, or be baptized, or do any thing else, in order to be redeemed from that penalty; for whether they believe or disbelieve, whether they repent or remain impenitent, whether they are baptized or unbaptized, whether they keep the commandments or break them, whether they are righteous or unrighteous, it will make no difference in relation to their redemption, both soul and body, from the penalty of adam's transgression. the most righteous man that ever lived on the earth, and the most wicked wretch of the whole human family, were both placed under the same curse, without any transgression or agency of their own, and they both, alike, will be redeemed from that curse, without any agency or conditions on their part. paul says, rom. v. 28, "therefore, as by the offence of one, judgment came upon all men to condemnation; even so, by the righteousness of one, the free gift came upon all men unto the justification of life." this is the reason why all men are redeemed from the grave. this is the reason that the spirits of all men are restored to their bodies. this is the reason that all men are redeemed from their first banishment, and restored into the presence of god, and this is the reason that the saviour said, john xii. 32, "if i be lifted up from the earth i will, draw all men unto me." after this full, complete and universal redemption, restoration and salvation of the whole of adam's race, through the atonement of jesus christ, without faith, repentance, baptism or any other works, then all and every one of them, will enjoy eternal life and happiness, never more to be banished from the presence of god, if _they themselves have committed no sin_: for the penalty of the original sin can have no more power over them at all, for jesus hath destroyed its power--broken the bands of the first death--obtained the victory over the grave,--delivered all its captives, and restored them from their first banishment into the presence of his father, hence eternal life will then be theirs, if _they themselves are not found transgressors of some law_. we believe that all mankind, in their infant state are incapable of knowing good and evil, and of obeying or disobeying a law, and that, therefore, there is no law given to them, and that where there is no law, there is no transgression; hence they are innocent, and if they should all die in their infant state, they would enjoy eternal life, not being transgressors themselves, neither accountable for adam's sin. we believe that all mankind, in consequence of the fall, after they grow up from their infant state, and come to the years of understanding, know good and evil, and are capable of obeying and disobeying a law, and that a law is given against doing evil, and that the penalty affixed is a second banishment from the presence of god, both body and spirit, _after_ they have been redeemed from the first _banishment_ and restored into his presence. we believe that the penalty of this second law can have no effect upon persons who have not had the privilege, in this life, of becoming acquainted therewith; for although the light that is in them teaches them good and evil, yet that light does not teach them the law against doing evil, nor the penalty thereof. and although they have done things worthy of many stripes, yet the law cannot be brought to bear against them, and its penalty be inflicted, because they can plead ignorance thereof. therefore they will be judged, not by the revealed law which they have been ignorant of, but by the law of their conscience, the penalty thereof being a few stripes. we believe that all who have done evil, having a knowledge of the law, or afterwards, in this life, coming to the knowledge thereof, are under its penalty, which is not inflicted in this world, but in the world to come. therefore, such, in this world, are prisoners, shut up under the sentence of the law, awaiting, with awful fear, for the time of judgment, when the penalty shall be inflicted, consigning them to a _second banishment_ from the presence of their redeemer, who had redeemed them from the penalty of the first law. but, enquires the sinner, is there no way for my escape? is my case hopeless? can i not devise some way by which i can extricate myself from the penalty of this second _law_, and escape this second _banishment_? the answer is, if thou canst hide thyself from the all-searching eye of an omnipresent god, that he shall not find thee, or if thou canst prevail with him to deny justice its claim, or if thou canst clothe thyself with power, and contend with the almighty, and prevent him from executing the sentence of the law, then thou canst escape. if thou canst cause repentance, or baptism in water, or any of thine own works, to _atone_ for the least of thy transgressions, then thou canst deliver thyself from the awful penalty that awaits thee. but, be assured, o sinner, that thou canst not devise any way of thine own to escape, nor do any thing that will _atone_ for thy sins. therefore, thy case is hopeless, unless god hath devised some way for thy deliverance; but do not let despair seize upon thee; for though thou art under the sentence of a broken law, and hast no power to atone for thy sins, and redeem thyself therefrom, yet there is hope in thy case; for he, who gave the law, has devised a way for thy deliverance. that same jesus, who hath atoned for the original sin, and will redeem all mankind from the penalty thereof, hath also atoned for thy sins, and offereth salvation and deliverance to thee, on certain conditions to be complied with on thy part. we believe that the first condition to be complied with on the part of sinners, is, to _believe_ in god, and in the sufferings and death of his son jesus christ, to atone for the sins of the whole world, and in his resurrection and ascension on high, to appear in the presence of his father, to make intercessions for the children of men, and in the holy ghost, which is given to all who obey the gospel. that the second condition is, to _repent_, that is, all who believe, according to the first condition, are required to come humbly before god, and confess their sins with a broken heart and contrite spirit, and turn away from them, and cease from all their _evil deeds_ and make restitution to all whom they have in any way injured, as far as it is in their power. that the third condition is, to be _baptized_ by immersion in water, in the name of the father, son, and holy ghost, _for remission of sins_; and that this ordinance is to be administered by one who is called and authorized of jesus christ to baptize, otherwise it is illegal and of no advantage, and not accepted by him; and that it is to be administered only to those persons, who believe and repent, according to the two preceding conditions. and that the fourth condition is, to receive the _laying on of hands_, in the name of jesus christ, for the gift of the holy ghost; and that this ordinance is to be administered by the apostles or elders, whom the lord jesus hath called and authorized to lay on hands, otherwise it is of no advantage, being illegal in the sight of god; and that it is to be administered only to those persons who believe, repent, and are baptized into this church, according to the three preceding conditions. these are the first conditions of the gospel. all who comply with them receive forgiveness of sins, and are made partakers of the holy ghost. through these conditions, they become the adopted sons and daughters of god. through this process, they are born again, first of water, and then of the spirit, and become children of the kingdom--heirs of god---saints of the most high--the church of the first-born--the elect people, and heirs to a celestial inheritance, eternal in the presence of god. after complying with these principles, their names are enrolled in the book of the names of the righteous. they are then required to be humble, to be meek and lowly in heart, to watch and pray, to deal justly; and inasmuch as they have the riches of this world, to feed the hungry, and clothe the naked, according to the dictates of wisdom and prudence; to comfort the afflicted, to bind up the broken-hearted, and to do all the good that is in their power; and besides all these things, they are required to meet together as often as circumstances will admit, and partake of bread and wine, in remembrance of the broken body, and shed blood of the lord jesus; and, in short, to continue faithful to the end, in all the duties enjoined upon them by the word and spirit of christ. "it is the duty and privilege of the saints thus organized upon the everlasting gospel, to believe in and enjoy, all the gifts, powers, and blessings which flow from the holy spirit. such, for instance, as the gifts of revelation, prophecy, visions, the ministry of angels healing the sick by the laying on of hands in the name of jesus, the working of miracles, and, in short, all the gifts as mentioned in scripture, or as enjoyed, by the ancient saints." we believe that inspired apostles and prophets, together with all the officers as mentioned in the new testament, are necessary to be in the church in these days. we believe that there has been a general and awful apostacy from the religion of the new testament, so that all the known world have been left for centuries without the church of christ among them; without a priesthood authorized of god to administer ordinances; that every one of the churches has perverted the gospel; some in one way, and some in another. for instance, almost every church has done away "_immersion for remission of sins_." those few who have practised it for remission of sins, have done away the ordinance of the "_laying on of hands_," upon baptized believers for the gift of the holy ghost. again, the few who have practised this last ordinance, have perverted the first, or have done away the ancient gifts, powers, and blessings, which flow from the holy spirit, or have said to inspired apostles and prophets, we have no need of you in the body in these days. those few, again, who have believed in and contended for the miraculous gifts and powers of the holy spirit, have perverted the ordinances, or done them away. thus all the churches preach false doctrines and pervert the gospel, and instead of having authority from god to administer its ordinances, they are under the curse of god for perverting it. paul says, gal. i, 8, "though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." we believe that there are a few sincere, honest, and humble persons, who are striving to do according to the best of their understanding; but, in many respects, they err in doctrine, because of false teachers and the precepts of men, and that they will receive the fulness of the gospel with gladness, as soon as they hear it. the gospel in the "book of mormon," is the same as that in the new testament, and is revealed in great plainness, so that no one that reads it can misunderstand its principles. it has been revealed by the angel, to be preached as a witness to all nations, first to the gentiles, and then to the jews, then cometh the downfall of babylon. thus fulfilling the vision of john, which he beheld on the isle of patmos, rev. xiv, 6, 7, 8, "and i saw," says john, "another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying, with a loud voice, fear god, and give glory to him, for the hour of his judgment is come; and worship him that made heaven, and earth, and the sea, and the fountains of waters. and there followed another angel, saying babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." many revelations and prophecies have been given to this church since its rise, which have been printed and sent forth to the world. they also contain the gospel in great plainness, and instructions of infinite importance to the saints. they also unfold the great events that await this generation; the terrible judgments to be poured forth upon the wicked, and the blessings and glories to be given to the righteous. we believe that god will continue to give revelations by visions, by the ministry of angels, and by the inspiration of the holy ghost, until the saints are guided into all truth, that is, until they come in possession of all the truth there is in existence, and are made perfect in knowledge. so long, therefore, as they are ignorant of any thing past, present, or to come, so long, we believe they will enjoy the gift of revelation. and when in their immortal and perfect state--when they enjoy the measure of the stature of the fulness of christ--when they are made perfect in one, and become like their saviour, then they will be in possession of all knowledge, wisdom, and intelligence: then all things will be theirs, whether principalities or powers, thrones or dominions; and, in short, then they will be filled with all the fulness of god. and what more can they learn? what more can they know? what more can they enjoy? then they will no longer need revelation. we believe that wherever the people enjoy the religion of the new testament, there they enjoy visions, revelations, the ministry of angels, &c. and that wherever these blessings cease to be enjoyed, there they also cease to enjoy the religion of the new testament. we believe that god has raised up this church, in order to prepare a people for his second coming in the clouds of heaven, in power, and great glory; and that then the saints who are asleep in their graves will be raised, and reign with him on earth a thousand years. we believe that the nations are fast ripening in wickedness, and that judgments, fearful, and terrible, speedily await them. for the signs of the times clearly betoken a general and universal convulsion. the ripening of the harvest--the decay of vegetables--the withering leaves, never indicated more clearly the approaching winter, than the signs of the times betoken approaching judgment. the awful apostacy of the christian world--the great corruptions that pervade all governments, and the alarming wickedness of the present generation, have engraved universal judgment, ruin, and overthrow upon all the kingdoms of this world. a dreadful storm is gathering in every region, find will, ere long, break forth with inconceivable fury upon this guilty generation. already the fearful tempest begins to rage. the calm repose of ages is disturbed. ancient and powerful monarchies which have stood the test of centuries, unmoved and unaltered, are now fast crumbling to ruin. kingdoms are in terrible commotion, divided among themselves, and each distracted with internal broils, disorder, and confusion. the fountains of the nations seem to be broken up. the whole frame work of government is loosened and torn asunder. every nation is alarmed and in consternation. fearful forebodings have seized upon politicians and statesman, kings and rulers. all are perplexed with dreadful anxieties, looking after those things which are coming on the earth. in the midst of all these commotions, just as every government seems to be on the very eve of crumbling to pieces, and just as a thick cloud of judgment seems to hang frightfully over all nations, ready to burst with awful fury upon their guilty heads--a voice of mercy is heard. an angel is sent forth from the eternal worlds. truth springs forth from the earth clothed with her native simplicity and beauty. messengers are called of god, and sent forth with a proclamation to all people, requiring them to repent and obey the same. a way of safety for the meek of the earth is clearly pointed out. the kingdom of god is re-organized upon the earth, which alone will stand secure and triumphant in the midst of the dissolution of all earthly governments. thus, dear reader, we have laid before you a brief narrative of some of the most important things transpiring in this generation--things most firmly believed by the church of jesus christ of latter day saints--things which have already been embraced by many tens of thousands in our own native country. thousands also among other nations are rejoicing in these tidings, having received this message with gladness. never were mankind visited with a more important message than the one which has now saluted the ears of mortals. it is a message that deeply concerns all people, and calls for their most candid and sincere investigation. it is a message from the great jehovah committed into the hands of mortals by holy angels sent forth from his presence. it is a message that will speedily penetrate the darkest corners of the earth, and enter into the palaces of kings, while proud and haughty monarchs shall tremble at its power. it is a message which unveils the secrets of futurity, and draws aside the curtains which hide the destinies of all countries and governments. by the proclamation of this message, judah shall be gathered from their long dispersion--the tribes of israel be restored, with power and glory to their own lands--the remnant of joseph, or the american indians, become civilized and enlightened, and the millennial reign of universal peace and joy be ushered in. and we now bear testimony to all, both small and great, that the lord of hosts hath sent us with a message of glad tidings--the everlasting gospel, to cry repentance to the nations, and prepare the way of his second coming. therefore, _repent_, o ye nations, both gentiles and jews, and cease from all your _evil deeds_, and come forth with broken hearts and contrite spirits, and be _baptized_ in water, in the name of the father, son, and holy ghost, for remission of sins, and ye shall receive the gift of the holy spirit by the _laying on of the hands_ of the apostles, or elders of this church; and signs shall follow them that believe, and if they continue faithful to the end, they shall be saved. but woe unto them who hearken not to the message which god has now sent, for the day of vengeance and burning is at hand, and they shall not escape. therefore, remember, o reader, and _perish not_! http://mormontextsproject.org/ for a complete list of mormon texts available on project gutenberg, to help proofread similar books, or to report typos. divine authority; or the question, was joseph smith sent of god? **** by orson pratt, one of the twelve apostles of the church of jesus christ of latter-day saints. **** a few days since, mrs. pratt and myself, together with some others, were kindly invited to take tea with a very respectable gentleman of this town (liverpool), who, though not connected with our church, yet was, with his family, sincerely enquiring after the truth. they seemed to be fully convinced in relation to the most important features of our doctrine, and were desirous of extending their investigations still further. we hope that their researches may happily result in a full conviction of the truth, and that they may obtain that certainty, so much to be desired, as to the _divine_ authority of the great and important message _now_ revealed from heaven--a message which must assuredly prove a savor of _life_ or _death_ to the generation now living. this message is beginning to awake the attention of the honest, virtuous, and upright among all classes of society. they seem to be aroused from the slumber of ages. a message of simple truth, when sent from god--when published by divine authority, through divinely inspired men, penetrates the mind like a sharp two-edged sword, and cuts asunder the deeply-rooted prejudices, the iron-bound sinews of ancient error and tradition, made sacred by age and rendered popular by human wisdom. it severs with undeviating exactness between truth and falsehood--between the doctrine of christ and the doctrines of men; it levels with the most perfect ease every argument that human learning may array against it. opinions, creeds invented by uninspired men, and doctrines originated in schools of divinity, all vanish like the morning dew--all sink into insignificance when compared with a message direct from heaven. such a message shines upon the understanding like the splendors of the noon-day sun; it whispers in the ears of mortals, saying, "this is the way, walk ye in it." certainty and assurance are its constant companions; it is entirely unlike all plans or systems ever invented by human authority; it has no alliance, connexion, or fellowship with any of them; it speaks with divine authority, and all nations, without an exception, are required to obey. he that receives the message and endures to the end will be saved; he that rejects it will be damned. it matters not what his former righteousness may have been--none can be excused. as a specimen of the anxious inquiry which now pervades the minds of many in relation to this church, we publish the following extract from a letter, which was kindly read to us during our afore-mentioned visit, by the gentleman who received it from his friend in london. we were struck with the apparent candor, the sound judgment, and the correct conclusions of the author of the letter, and earnestly solicited the privilege of publishing it. permission was granted on condition that we would withhold names. we here present it to our readers, and shall endeavor, in the same spirit of candor, to answer the all-important inquiries contained in it. _july_ 15_th_. my dear sir,--i have been expecting, time after time, to be able to return you the "letters" you so kindly left with me. as i informed you in my last, i cursorily read through the letters, and then handed the book to mr. --. with him it is at the present time. the impression made thereby on his mind is very remarkable, and he requests me to inform you, that if you will allow him, he means to keep the book, if you will please to let him know the price thereof. he and i concur in our view of mormonism at present. do you enquire what that view is? i will then proceed to state it. we consider that the proofs which mormonism gives of the apostasy are, without question, clear and demonstrative; we entirely concur also in the personal appearance and reign of our lord; we are persuaded that all the preachers and teachers of the day are without _authority_--that their teachings and interpretations are uncertain as to the truth--that the translations of the scripture, being done without inspiration, are also uncertain. all is uncertain! melancholy thought! a deplorable picture but a true one!--the different teachers doing the best they can!--all jarring--all contending! the result--division, multiplied division! and they have a right if they think proper to divide from an authority _merely human_. but their multiplied division is a multiplied proof that they are wrong--that they are without that spirit who guides into truth, _and truth is_ one! my dear sir, the "saints" have made out a strong and irrefragable case to show that "_authority to teach_" is no where, if not with them; but the proposition that _they have authority to teach, interpret &c._, is one that at present does not create a conviction in mr. - or my mind. we admit that it is very reasonable to suppose that, under such circumstances, god would raise up and send _one invested with authority_. whether joseph smith was such an one is the all important question. i also admit, that so far as i am acquainted with his history, there is something very remarkable about him; perhaps i should be fully convinced if i were more fully read in writings relating to him. i wish i lived near to you, and then i would read more fully on the subject i confess my mind is much concerned to arrive at a clear conclusion upon the point. mr. -wishes you, if you will be so good, to select a few books that you think clearly prove the divine mission of joseph smith, and send them in a parcel to him with the prices; he will feel much obliged, and will send you a post-office order for the amount; he believes your selection will be a judicious one. i have heard mr. banks twice since i saw you, and other individual teachers also. there is much in their public services i approve. i am struck with the simplicity of their celebration of the ordinances. mr. banks and the others _assert strongly_ the divinity of joseph smith's mission; this is, however, not enough: the church of the early saints had proofs to give by inspired apostles like peter, inspired deacons like stephen, inspired evangelists like philip, inspired prophets like agabus, and inspired prophetesses like philip's daughters. all this was the result of the _spirit_ being in and with them _in authority and power_. the church of the latter day ought to be the same, if having the _same spirit of authority and power_. the sects are without these proofs, therefore they are sects groping in the dark, and hoping, and thinking, and guessing they are right, and all this convinces that they are not "the church, the body of christ;" bodies they are of their doctors and founders sure enough! now i think the church of the latter-day saints must resemble the original, or it is at once proved only a sect. one result of my conversation with you and banks, and perusing the letters, is, that i can be no longer connected with any sect. so far as i see, i can without difficulty confound in argument--plain scriptural argument--any into whose company i am at any time thrown. the methodist _system_ i am convinced is the worst, because its pretensions are highest. i stand, therefore, fully alone. i declare i should be glad to be convinced that mormonism is what it professes to be; i would join it to-day if my mind could be convinced that its elders had _authority to baptize me for the remission of sins, and lay hands on me for the gift of the holy ghost_. these sacred ordinances i would obey gladly, if i knew men having authority to administer them! to have these ordinances administered without divine authority is mere child's play. thus you see my position. a methodist leader, an old friend, said to me the other day, "are you connected with the church of christ now?--i hear you are not with us now." i answered, "where is the church of christ?" he replied it is found among the different sects. i then inquired, "are you in the church of christ? for if you are, you must be a member of all the sects." this rather puzzled him. i then asked him "shew me the sect that resembled the church at the beginning; does any one of them, or do they all put together resemble the church at the beginning?" he said certainly not. i enquired why not? he was shrewd enough to be silent and to see that his own mouth must condemn his sect and all the sects. observe, in the absence of the spirit, men must do as well as they can. this i am trying to do, only i confess that i am poor, and blind, and naked, bereft of the glory of the _certainty of the authority and truth of the church of christ_. the sects, however, are satisfied, though "poor, blind, and naked," to boast of increase of goods, chapels, rich friends, preachers, &c., &c. so much for my present views and standing. i suppose by this time you have acted on your convictions, and are joined to the saints; in all honesty you ought, i confess. the moment the conviction that _divine authority and certainty of teaching_ is with them, that moment will i join them. *** farewell. my respectful regards to mrs. --, and ever believe me, my dear sir, yours very truly, first.--the author of the above letter has carefully examined the present state of the world, and declares himself fully convinced of the awful apostacy which now so universally prevails. he unhesitatingly admits that all authority to teach--to administer ordinances--to build up the church of christ, has entirely ceased from the earth--that "all is uncertain." he also admits that "it is very reasonable to suppose, that under such circumstances, god would raise up and send one _invested with authority_. whether joseph smith was such a one is the all-important question." yes, indeed, it is an important question, and one that involves the fate of the present generation. if joseph smith was not sent of god, this church cannot be the church of god, and the tens of thousands who have been baptized into this church are yet in their sins, and no better off than the millions that have gone before them. _the form_, without the power and authority, is no better than the hundreds of human forms that have no resemblance to the ancient pattern; indeed, it is more dangerous, because better calculated to deceive. other churches do not profess to have inspired apostles, prophets, prophetesses, evangelists, &c., hence we _know_, if the new testament be true, that they cannot be the church of god. but the latter-day saints profess to have all these officers and gifts among them, and profess to have authority to administer in every form, ordinance, and blessing of the ancient church; hence we know, that so far as the officers, doctrines, ordinances, and ceremonies are evidence, this church can exhibit a perfect pattern. in these things, then, both ancient and modern saints are exactly alike. by the new testament then we cannot be condemned. if the latter-day saints are not what they profess to be, one thing is certain, that no one ever will be able to confute their doctrine by the scriptures; however imperfect the people may be, their doctrine is _infallible_. can this be said of any other people who have existed on the eastern hemisphere during the last 1700 years? no. their doctrines have been a heterogenous mixture of truth and error, that would not stand the test one moment when measured by a pattern of inspiration; some disparity could be seen and pointed out--some deviation either in the organization or in the ordinances of the gospel could be shown to exist. and now after so many centuries have elapsed, and when human wisdom has been exerted to its utmost strength, and the most exalted and gigantic talents displayed to lay a stable foundation whereon to build, we awake and behold all an empty bubble--a vain show--a phantom of man's creation, with scarcely a vestige of the ancient _form_, to say nothing of the _power_. in the midst of all this thick darkness, a young, illiterate, obscure, and inexperienced man announces a message from heaven, before which darkness flees away; human dogmas are overturned; the traditions of ages are uprooted; all forms of church government tremble like an aspen leaf at its approach, and the mighty fabric of popular sectarianism is convulsed and shaken to its very foundation. how happens all this? if joseph smith were an impostor, whence his superior wisdom? what power enervated his mind in laying the foundation of a church according to the ancient order? how could an impostor so far surpass the combined wisdom of seventeen centuries as to originate a system diverse from every other system under heaven, and yet harmonise with the system of jesus and his apostles in every particular? what! an impostor discover the gross darkness of ages, and publish a doctrine perfect in every respect, against which not one scriptural argument can be adduced! the idea is preposterous! the _purity_ and _infallibility_ of the doctrine of this great modern prophet is a presumptive evidence of no small moment in favor of his divine mission. we do not pretend that a _perfect doctrine_ is an _infallible_ evidence in favour of the _divine authority_ of the one who teaches it. we can conceive it possible, though not probable, for a man to teach a doctrine unmixed with error, and yet be without authority to administer its ordinances. swedenborg, irving, and many others taught doctrines in some respects true, in other respects false; hence their authority should be rejected, even though they should perform miracles. we have no examples on the records of history, of a doctrine perfect in every respect, being taught by any person or persons, unless they were inspired with divine authority. if joseph smith taught a doctrine in any respect false, he should be rejected as an impostor, though he should, like the magicians of egypt, turn rivers of water into blood, or create frogs in abundance, or even raise the dead like the witch of endor. on the other hand, if he taught a true and perfect doctrine, he might be sent of god, though he himself should perform no miracle, like john the baptist, or the prophet noah, or many other prophets of the old testament. in ancient times, many great prophets were sent of god, and we have no record of their doing miracles, yet their respective messages were of infinite importance, and could not be rejected without condemnation. where is there a man, no matter how great his attainments, that can show mr. smith's doctrine to be false? did the ancient saints teach baptism to the penitent believer for the remission of sins? so did mr. s. did they teach the laying on of hands for the gift of the holy spirit? so did mr. s. did the former-day saints teach that apostles, prophets, evangelists, pastors, teachers, deacons, bishops, elders, &c., all inspired of god, were necessary in the church? so did mr. s. did the ancient saints teach that dreams, visions, new revelations, ministering of angels, healings, tongues, interpretations, and all other spiritual gifts were necessary in the church? so did this modern prophet. where then is the discrepancy between the ancient and modern teachings? no where. the teaching of the one is as perfect as the other; and we again assert that this perfect coincidence in teaching, in every point, is a strong presumptive evidence that _mr. smith was sent of god_. second.--in what manner does joseph smith declare that a dispensation of the gospel was committed unto him? he testifies that an angel of god, whose name was moroni, appeared unto him; that this angel was formerly an ancient prophet among a remnant of the tribe of joseph on the continent of america. he testifies that moroni revealed unto him where he deposited the sacred records of his nation some fourteen hundred years ago; that these records contained the "everlasting gospel" as it was anciently taught and recorded by this branch of israel. he gave mr. smith power to reveal the contents of those records to the nations of the earth. now, how does this testimony of joseph smith agree with the book of john's prophecy given on the isle of patmos? john testifies that when the dispensation of the gospel is again committed to the nations, it shall be through the medium of an _angel_ from heaven. j. smith testifies that a dispensation of the gospel for all nations has been committed to him by an _angel_. the one uttered the prediction; the other testifies its fulfillment. though mr. smith had taught a perfect doctrine, yet if he had testified that his doctrine was not restored by an angel, all would at once have known him to be an impostor. how came mr. smith, if an impostor, to not only discover a perfect doctrine, but also to discover the precise medium through which that doctrine should be restored to the earth? did swedenborg, irving, wesley, or any other persons, not only teach a pure system, but at the same time did they declare that it was committed to them by an angel from heaven? if not, however pure and holy their teaching, they were not divinely authorised to administer in ordinances. if mr. smith had professed to have accidentally discovered those records, and that he was inspired to reveal their contents through the urim and thummim; or if he had professed to have received a message of the gospel through the inspiration of the holy ghost, or the urim and thummim, or in any other way but that of the ministering of an angel, we should, without further inquiry, have known him to be without authority. how came mr. smith, if a deceiver, to think of all this? did martin luther, wesley, whitfield, swedenborg, or irving think of this? whence his superior intellect--his depth of understanding--his extensive foresight--that he should so far surpass all former impostors for 1700 years? john testifies that when the everlasting gospel is restored to the earth it shall be by an _angel_. smith testifies that it was restored by an _angel_, and in no other way. _this is another presumptive evidence that he was sent of god_. third.--a revelation and restoration to the earth of the "_everlasting gospel_" through the angel moroni would be of no benefit to the nations, unless some one should be ordained with authority to preach it and administer its ordinances. moroni might reveal a book containing a beautiful and glorious system of salvation, but no one could obey even its first principles without a legally authorized administrator, ordained to preach, baptize, lay on hands for the gift of the holy ghost, &c. did moroni ordain mr. smith to the apostleship, and command him to administer ordinances? no, he did not. but why not confer authority by ordination, as well as reveal the everlasting gospel? because in all probability he had not the right so to do. all angels have not the same authority--they do not all hold the same keys. moroni was a prophet, but we have no account of his holding the office of an apostle; and if not, he had no right to ordain mr. smith to an office which he himself never possessed. he no doubt went as far as he was authorized, and that was to reveal the "_stick of ephraim_"--the record of his fathers containing the "_everlasting gospel_." how then did mr. smith obtain the office of an apostle, if moroni had no authority to ordain him to such office? mr. smith testifies that peter, james, and john came to him in the capacity of ministering angels, and by the laying on of hands ordained him an apostle, and commanded him to preach, baptize, lay on hands for the gift of the holy ghost, and administer all other ordinances of the gospel as they themselves did in ancient days. did swedenborg--did irving's apostles--or did any other imposters during the long age of darkness--profess that the apostleship was conferred upon them by those who held it last--by an angel who held the office himself? no; and therefore they are not apostles, but deceivers. if mr. smith had pretended that he received the apostleship by the revelation of the holy ghost, without an ordination under the hands of an apostle, we should at once know that his pretensions were vain, and that he was a deceiver. if an impostor, how came mr. smith to discover this? why did he not, like the irvingites, assume the apostleship without an apostle to ordain him? how came he to possess so much more wisdom than irving, as to discover that he could not be an apostle without being ordained under the hands of an apostle? if mr. smith be a false apostle, it must be confessed that he has exhibited far more judgment than all the false apostles who have preceded him, learned and talented as they were. is not this another presumptive evidence of _joseph smith's divine mission?_ such a correctness upon matters of so great a moment, and upon subjects on which millions have heretofore erred, indicates something more than _human_--it indicates inspiration of the almighty. the purity of mr. smith's doctrine--the perfect coincidence of his testimony with that of john's, in relation to the manner of the restoration of the everlasting gospel to the earth, and the consistency of his testimony in relation to the manner of the restoration of the apostleship, are strong presumptive evidences that beautifully harmonize with and strengthen each other; the evidence is therefore accumulative, and increases with every additional condition or circumstance in a multiplied ratio, and seems almost irresistibly to force conviction upon the mind. fourth.--joseph smith not only professes, through the medium of angels, to have received a dispensation of the gospel, and the power and authority of the apostleship, but he also professes to have received, through _revelation_ and _commandment_ from god, a dispensation for the gathering of the saints from all nations. now the doctrine of the gathering of the saints in the last days must either be _false_ or _true;_ if false, then j. smith must be an impostor. it matters not how correct he may have been in all other points of his system, if this one point--the doctrine of the gathering--be false, he _must_ be a deceiver. why? because he professes to have received _this doctrine_ by direct _revelation_ and _commandment_. on the other hand, if the doctrine of the gathering of the saints be a _true_ doctrine and scriptural, this will be another presumptive evidence that mr. smith was sent of god. now a doctrine may be _true_ and not be _scriptural;_ as for example, newton's doctrine or law of universal gravitation is a _true_ doctrine, but not a _scriptural_ one; that is, it can neither be proved nor disproved by the scriptures. so, noah's doctrine of gathering into an ark--lot's doctrine of fleeing out of sodom--christ's doctrine to depart out of jerusalem and flee to the mountains to escape destruction, were all _true;_ but neither of them could be proved or disproved by any scripture given to any of the former prophets. so likewise mr. smith's doctrine of the gathering of the saints in the last days might be _true_, even though there should be no former scripture that predicted such an event; but in this case such a doctrine would be no evidence that mr. smith, who advocated it, was sent of god; but if such a doctrine can be proved to be a _scriptural_ doctrine, that is, if the gathering of the saints was predicted in ancient scriptures as an event to take place in a certain age, in a certain way, and through certain means, and mr. smith comes in _that age_, professing to have a message to gather the saints in _such way_, and by _such means_ as the scriptures have foretold, then the exact and perfect agreement between the professed message of mr. smith, and the scriptural predictions relating to such a message or work, would be a presumptive evidence of great weight in favor of his divine mission. the doctrine of the gathering of the people of god, including israel, is one so clearly predicted by the inspired writers, that it seems almost superfluous to refer to the numerous passages relating to it. the dispensation in which the people of god were to be gathered in one, is called by the apostle paul, "_the dispensation of the fulness of times_; which he represents as being an event then in the future. john, nearly one hundred years after the birth of our saviour, saw the wonderful events and sceneries of unborn generations displayed in majestic and awful grandeur before him. he saw the churches of asia, then under his own personal watch-care, lukewarm, corrupted, and about ready to be moved out of their place. he saw the universal apostacy [sic] that was soon to succeed and hold dominion for ages over all kindred and tongues, under the name of the mother of harlots--the great babylon that should make all nations drunk with her wickedness. he saw that after the nations had been thus overwhelmed in thick darkness for ages, without the church of god, without apostles, without prophets, without the ministering of angels, without one cheering message from heaven, that there would be one more proclamation of mercy made to all people--one more dispensation of glad tidings from the heavens, to be ushered in by an angel restoring the everlasting gospel, which was to receive a universal proclamation to all the inhabitants of the earth, accompanied with a loud cry, that "_the hour of god's judgment is come_". he saw the universal proclamation of this warning message immediately followed by another angel, proclaiming the complete overthrow and downfall of babylon. between the interval of the flying of these two angels, he "heard another _voice from heaven_, saying, come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and god hath remembered her iniquities." remember, that this voice, commanding the people to come out of babylon, was to be a "_voice from heaven_." it was not to be a cunningly devised plan of uninspired man, brought about by human ingenuity, but it was to be a voice from heaven--a message sent from god--a new revelation, commanding the saints to come out of babylon previous to its downfall. how came mr. smith, if an impostor, to get, not only all the other particulars which we have mentioned, perfectly exact, but also to discover that there must be a gathering of the saints out of babylon, and that that work must immediately follow the introduction of the gospel by an angel? why did he not say, my doctrine is true, and if you will embrace it, you can be saved, and still remain where you are? it matters not how correct his doctrine might have been in all other points, if he had told his disciples to remain among the corrupt nations, and not gather together--this alone would have exposed the cloven foot, and proved him to be a deceiver. swedenborg, wesley, irving, and a numerous host of others, during the last seventeen hundred years, have entirely neglected the gathering, which proves that they were without authority--that a dispensation of the gospel was never committed to them--that the voice from heaven to come out of babylon had never saluted their ears. previous to the restoration of the _gospel_ by an angel, god had no people in babylon, and therefore could not call them out. an unauthorised, uninspired priesthood, preaching a perverted gospel, never could raise up a people of god in babylon; for they themselves are babylon, and all their converts or children are begotten after their own likeness with babylonish inscriptions upon their foreheads. it is only when the gospel, apostleship, and power are again restored in the way and manner predicted, that a people of god can be raised up among the nations. it is then, and not till then, that the voice is heard from heaven, calling that people out from among the nations. mr. smith did not forget this. it is marvellously strange, indeed, that he should be an impostor, and yet embrace in his system every particular that was to characterize the great dispensation of the latter times. it matters not how diverse the points of his doctrine were to the popular current among the great modern systems of religion. he seems to have introduced his system without paying the least regard as to what would be popular or unpopular--as to whether it would suit the learned or the unlearned--as to whether it would suit the temporal circumstances of man or not. he did not stop to make the inquiry whether the gathering of the saints would be congenial to the feelings of those who occupied splendid mansions, upon fine farms, surrounded with every luxury of life. he did not stop to consider any of those things, but spoke as one having authority; saying, "_thus saith the lord_," upon every point of doctrine which he promulgated. now, for a young man, inexperienced and illiterate, to profess to give the word of the lord upon subjects of so great a moment--to reveal doctrines which were directly opposed, not only to his own traditions, but to the teachings and doctrines of the most popular, numerous, and powerful sects of the day, and at the same time have those doctrines exactly accord, not only with the ancient gospel, but with every minute prediction relative to the dispensation of the last days--is an evidence that carries truth upon the face of it, and leaves a deep and lasting impression upon every reflecting mind, and we can hardly refrain from assenting in our hearts, that surely _he must have been sent of god_. fifth.--what else besides the "everlasting gospel" does the book of mormon profess to contain? it professes to contain a brief but faithful history of a small branch of the _tribe of joseph_, and the revelations given to them both before and after christ, written by a succession of prophets who were the literal descendants of joseph; hence it professes to be, in the full sense of the word, the _writings or records of the tribe of joseph_. it contains numerous and pointed predictions, shewing expressly that the age in which their records should, by the power of god, be revealed to the nations, should also be the day in which israel should be gathered; and that their records, in conjunction with the records of the jews, should be the powerful instruments in the hands of the servants of god in bringing about that great work. now, how does this accord with the word of the lord to ezekiel upon the same subject? ezekiel was commanded to write upon two sticks, one for judah, and the other for joseph; after which he was commanded to join them together into one. and when the children of israel should make enquiry what these two united writings of judah and joseph meant, he was to say unto them, that the lord god would join the writings of joseph with those of judah; immediately after which he would take the children of israel from among the heathen, whither they were gone, and would gather them on every side, and bring them into their own land: and that he would make them one nation in the land upon the mountains of israel; and that one king should be king to them all; and that they should no more be two nations or kingdoms. ezekiel testifies that the _writings of joseph_ should be joined with the _writings of judah_. mr. smith presents this generation with a book, consisting of several hundred pages, professing to be the sacred writings of the inspired prophets of the tribe of joseph, who anciently inhabited the great western hemisphere. ezekiel testifies that israel should be gathered, never again to be scattered, immediately after the union of these two records. the professed record of joseph, brought to light by mr. smith, testifies in the most positive language, that this is the age in which israel shall be gathered through the instrumentality of the word and power of god, contained in the two records. ezekiel uttered the prediction. mr. smith presents a professed fulfilment. this is another presumptive evidence in favor of the divine authority of his mission; for if the gathering of israel had not been included in the mission of mr. smith, as an important part of the great work of the last dispensation, all would have had good reason for rejecting him without further inquiry. the ministering of an angel--the restoration of the gospel--the conferring of the apostleship--the setting up of the kingdom of god--the gathering of the saints--the revelation of the record of joseph, and its union with the jewish record--and the restoration of all the house of israel to their own lands, are the wonderful events to be fulfilled in the great "dispensation of the fullness of times." whatever person or persons are divinely commissioned to usher in that dispensation, must have the keys of authority to perform every work pertaining thereunto. if joseph smith had included all these remarkable events in his mission, _excepting one;_ then that _one_ exception would be sufficient to prove him to be acting without authority. but where, we ask, is there one exception? what particular event or circumstance pertaining to the dispensation, of which he professed to hold the keys, has he excluded from his system? did john predict the restoration of the gospel by an angel? it is included in mr. smith's system. did john predict that the saints should receive a message from heaven, commanding them to come out of babylon? it also is included in the system of joseph smith, and the saints are now obeying it. did ezekiel predict the final gathering of israel as an immediate result of the union of the two records of joseph and judah? mr. smith also includes this in his system. the two records are already united in their testimony, and will soon accomplish the purpose for which they were sent forth. what then is lacking? is there any of the prophets, or inspired writers of ancient times, who have pointed out some other way for the latter day dispensation to be brought about? can any man show that the gospel will not be restored by an angel, or that the saints will not be called out of babylon by a message from heaven? or that the record of the tribe of joseph will not be joined with the jewish record--the bible? or that israel will not be gathered to their own lands through the instrumentality of more revelation? or that the kingdom of god will not be set up in the latter days to break in pieces all other kingdoms? or that apostles and prophets will not be restored to the earth as in ancient times? if all these things are possible, probable, and scriptural--if all these events must come to pass in their time, and in the manner predicted--can any one show that this is not the time? that the book of mormon is not the record of joseph, about which ezekiel prophesied? can any one show any cause why joseph smith should not receive the ministering of an angel? why he should not be ordained an apostle, or prophet, or receive revelations and commandments from god? if the gospel is to be restored by an angel, it must be restored at the first to some person. why not that person be mr. smith? if the records of two different tribes are to be joined in one, why not the book of mormon and the bible be the two records? and why not mr. smith be the instrument in the hands of god in fulfilling this prophecy? if these things are not not the fulfillment of those ancient predictions, will the generation that lives when they do come to pass be any more believing than they are at present in this work? will they be any more ready to receive new revelations, visions, angels, or ancient sacred records than they are now? when god sets up his kingdom, will mankind be any more willing to receive the apostles, prophets, and inspired officers of that kingdom, than they are now? one thing is certain; if the angel has not come--if the gospel is not restored--if the records of joseph are not revealed--then there is no kingdom of god on the earth, no authority to preach or administer the ordinances among men; all is gross darkness--all is uncertainty--and our only alternative is to wait till the voice of the angel is heard, till the great work of the last dispensation is ushered in. but will we then receive it? will not our prejudices be as great then as they are now against mr. smith? are there any qualifications that mr. smith should possess that he did not possess? were there any doctrines which he advocated adverse to scriptural doctrine? were there any principles connected with his system inconsistent with the prophecies? if then perfection characterizes every doctrine embraced in the great scheme of this modern prophet, who can say that he was not sent of god? who dare oppose so great and perfect a system, without the least shadow of evidence to prove its falsity? who so lost to every sense of reason and sound judgment, as not to perceive an overwhelming evidence flowing in from every quarter to establish the divine mission of joseph smith? who that has examined his mission or system impartially, can bring even one evidence against it? are we not bound then to yield, at least, our faith on the side of evidence? what excuse then can the learned, and great, and wise of the earth, render for opposing a work of so great importance with nought but ridicule, and slander, and vile reproaches? let them bring forth their strong reasonings, or else let them hear, and say, it is truth. sixth.--the perfect agreement between the prediction of isaiah (chap. xxix) and mr. smith's account of the finding and translation of the book of mormon, is another collateral proof that he was divinely commissioned. mr. smith testifies that the plates from which that book was translated were taken _out of the ground_, from where they were originally deposited by the prophet moroni; that the box containing them was composed of stone, so constructed as to exclude, in a great degree, the moisture of the soil; that with the plates he discovered a urim and thummim, through the aid of which he afterwards was enabled to translate the book into the english language. soon after obtaining the plates, a quantity of the characters were correctly transcribed, and sent to some of the most learned individuals in the united states, to see if they could translate them. among the rest, they were presented to professor anthon, of new york city. but no man was found able to read them by his own learning or wisdom. mr. smith, though an unlearned man, testifies that he was commanded to translate them, through the inspiration of the holy ghost, by the aid of the urim and thummim, and that the book of mormon is that translation. now, isaiah says to israel, "_thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust_." who cannot perceive the perfect harmony between isaiah's prediction and mr. smith's testimony? isaiah, as if to impress it upon the minds of those who should live in future generations, gives no less than four repetitions of the same prediction in the same passage, informing us, in the most definite language, that after israel should be brought down, they should speak in a very familiar manner "_out of the ground_," and whisper "low out of the dust." mr. smith has been an instrument in the hands of god of fulfilling this prediction to the very letter. he has taken "_out of the ground_" the ancient history of one half of our globe--the sacred records of a great nation of israel--the writings of a remnant of the tribe of joseph, who once flourished as a powerful and great nation on the western hemisphere. the mouldering ruins of their ancient forts, and towers, and cities proclaim their former greatness, in mournful contrast with their present sad condition. they have been brought down like all the rest of israel; but the words of their ancient prophets "_speak out of the ground_," and "whisper out of the dust" to the ears of the present generation, revealing in a very "_familiar_" manner the history of ancient america, which before was entirely unknown to the nations. isaiah says, that israel should "_speak out of the ground_." mr. smith says, that he obtained the writings of joseph from "_out of the ground_." now, if mr. smith had professed that he had got his book as swedenborg obtained his, or as the shakers obtained theirs; that is, if he had professed to have obtained this book to usher in this last dispensation in any other way but "_out of the ground_," we should have had reason to suppose him a deceiver, like swedenborg and thousands of others. again, isaiah says, that "the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, read this, i pray thee: and he saith, i cannot; for it is sealed: and the book is delivered to him that is not learned, saying, read this, i pray thee: and he saith, i am not learned. wherefore the lord said, forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precepts of men: therefore, behold, i will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." all this was fulfilled before mr. smith was aware that it had been so clearly predicted by isaiah. he sent the "words _of a book_" which he found, as before stated, to professor anthon. but it was a sealed writing to the learned professor--the aboriginal language of ancient america could not be deciphered by him. he was as much puzzled as the wise men of babylon were to interpret the unknown writing upon the wall. human wisdom and learning, in this case, were altogether insufficient. it required another daniel, who was found in the person of mr. smith. what a marvellous work! what a wonder! how the wisdom of the wise and learned was made to perish by the gift of interpretation given to the unlearned! if the book of mormon is what it professes to be--a sacred record--then it must be the very book mentioned in isaiah's prediction; for the prophet nephi, one of the writers of the book of mormon, who lived upwards of 2400 years ago, informs us that their writings should be brought to light in the last days, in fulfillment of isaiah's prediction; he also delivers a prophecy in relation to the same book, and predicts many events in connexion therewith, which are not mentioned by isaiah. we here give an extract from his prediction, as also his quotations from isaiah: behold, in the last days, or in the days of the gentiles; yea, behold all the nations of the gentiles, and also the jews, both those who shall come upon this land, and those who shall be upon other lands; yea, even upon all the lands of the earth; behold, they will be drunk with iniquity, and all manner of abominations; and when that day shall come, they shall be visited of the lord of hosts, with thunder, and with earthquake, and with a great noise, and with storm and with tempest, and with the flame of devouring fire; and all the nations that fight against zion, and that distress her, shall be as a dream of a night vision; yea, it shall be unto them, even as unto a hungry man, which dreameth, and behold he eateth, but he awaketh and his soul is empty; or like unto a thirsty man, which dreameth, and behold he drinketh, but he awaketh, and behold he is faint, and his soul hath appetite: yea, even so shall the multitude of all the nations be that fight against mount zion: for behold, all ye that do iniquity, stay yourselves and wonder, for ye shall cry out, and cry, yea, ye shall be drunken, but not with wine; ye shall stagger, but not with strong drink: for behold, the lord hath poured out upon you, the spirit of deep sleep. for behold, ye have closed your eyes, and ye have rejected the prophets, and your rulers, and the seers hath he covered because of your iniquity. and it shall come to pass, that the lord god shall bring forth unto you the words of a book, and they shall be the words of them who have slumbered. and behold the book shall be sealed: and in the book shall be a revelation from god, from the beginning of the world to the ending thereof. wherefore, because of the things which are sealed up, the things which are sealed shall not be delivered in the day of the wickedness and abominations of the people. wherefore the book shall be kept from them. but the book shall be delivered unto a man, and he shall deliver the words of the book, which are the words of those who have slumbered in the dust; and he shall deliver these words unto another; but the words which are sealed, he shall not deliver, neither shall he deliver the book. for the book shall be sealed by the power of god, and the revelation which was sealed, shall be kept in the book until the own due time of the lord, that they may come forth: for, behold, they reveal all things from the foundation of the world unto the end thereof. and the day cometh that the words of the book which were sealed, shall be read upon the house-tops; and they shall be read by the power of christ: and all things shall be revealed unto the children of men which ever have been among the children of men, and which ever will be, even unto the end of the earth. wherefore, at that day when the book shall be delivered unto the man of whom i have spoken, the book shall be hid from the eyes of the world, that the eyes of none shall behold it, save it be that three witnesses shall behold it, by the power of god, besides him to whom the book shall be delivered; and they shall testify to the truth of the book, and the things therein. and there is none other which shall view it, save it be a few, according to the will of god, to bear testimony of his word unto the children of men: for the lord god hath said, that the words of the faithful should speak as if it were from the dead. wherefore, the lord god will proceed to bring forth the words of the book; and in the mouth of as many witnesses as seemeth him good, will he establish his word; and wo be unto him that rejecteth the word of god. but behold, it shall come to pass that the lord god shall say unto him to whom he shall deliver the book, take these words which are not sealed, and deliver them to another, that he may show them unto the learned, saying: read this, i pray thee. and the learned shall say, bring hither the book, and i will read them: and now, because of the glory of the world, and to get gain, will they say this, and not for the glory of god. and the man shall say, i cannot bring the book, for it is sealed. then shall the learned say, i cannot read it. wherefore it shall come to pass, that the lord god will deliver again the book and the words thereof to him that is not learned; and the man that is not learned, shall say, i am not learned. then shall the lord god say unto him, the learned shall not read them, for they have rejected them, and i am able to do mine own work; wherefore, thou shalt read the words which i shall give unto thee. touch not the things which are sealed, for i will bring them forth in my own due time: for i will shew unto the children of men that i am able to do mine own work. wherefore, when thou hast read the words which i have commanded thee, and obtained the witnesses which i have promised unto thee, then shalt thou seal up the book again, and hide it up unto me, that i may preserve the words which thou hast not read, until i shall see fit in mine own wisdom, to reveal all things unto the children of men. for behold, i am god; and i am a god of miracles; and i will shew unto the world that i am the same yesterday, to day, and for ever; and i work not among the children of men, save it be according to their faith. and again it shall come to pass, that the lord shall say unto him that shall read the words that shall be delivered him, forasmuch as this people draw near unto me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear towards me is taught by the precepts of men, therefore, i will proceed to do a marvellous work among this people; yea, a marvellous work and a wonder: for the wisdom of the wise and learned shall perish, and the understanding of their prudent shall be hid. and wo unto them that seek deep to hide their counsel from the lord. and their works are in the dark; and they say, who seeth us; and who knoweth us? and they also say, surely, your turning of things upside down, shall be esteemed as the potter's clay. but behold, i will shew unto them, saith the lord of hosts, that i know all their works. for shall the work say of him that made it, he made me not? or shall the thing framed say of him that framed it, he had no understanding? but behold, saith the lord of hosts, i swill shew unto the children of men, that it is not yet a very little while, and lebanon shall be turned into a fruitful field; and the fruitful field shall be esteemed as a forest. and in that day shall the deaf hear the words of the book; and the eyes of the blind shall see out of obscurity and out of darkness; and the meek also shall increase, and their joy shall be in the lord; and the poor among men shall rejoice in the holy one of israel. for assuredly as the lord liveth, they shall see that the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off; and they that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought. therefore thus saith the lord, who redeemed abraham, concerning the house of jacob, jacob shall not now be ashamed, neither shall his face now wax pale. but when he seeth his children, the work of my hands, in the midst of him, they shall sanctify my name, and sanctify the holy one of jacob, and shall fear the god of israel. they also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. here it will at once be perceived that the book of mormon is actually the book predicted by isaiah, or else it must be an imposture. the book mentioned by isaiah was to have every characteristic which seems to accompany the book of mormon. did isaiah predict that the "deaf should hear the words of the book, and the eyes of the blind see out of obscurity, and out of darkness?" it has been fulfilled by the coming forth of the book of mormon. did isaiah say that in the day his predicted book should speak out of the ground, then those who "erred in spirit should come to understanding, and they that murmured should learn doctrine?" it has been fulfilled to the very letter through the instrumentality of the book of mormon. tens of thousands of honest men, who erred in spirit because of the doctrines and precepts of men, have come to understanding. many points of doctrine which had been in controversy for ages are made perfectly plain in the book of mormon; hence those who have murmured because of the darkness and obscurity thrown over the scriptures by human wisdom and learning, have "_learned doctrine_." did isaiah prophecy that when the predicted book should make its appearance, that then "the house of jacob should no longer be made ashamed, neither should the face of jacob any more wax pale?" the book of mormon has come, declaring that the time is at hand for the gathering of the house of jacob, no more to be scattered. did isaiah predict that in the day of the revelation of a certain book, "the terrible one should be brought to nought, the scorner be consumed, and all that watch for iniquity be cut off;" and finally that "all the nations who should fight against mount zion, should pass away as the dream of a night vision, and be destroyed by earthquake and the flame of devouring fire?" the book of mormon comes testifying that the hour of these judgments is at hand. and finally, there is no circumstance mentioned by isaiah, connected with the revelation and translation of the book he mentions, but what is connected with the book of mormon. if joseph smith was an impostor and wished to palm himself off upon the world as the great prophet who was to usher in the preparatory dispensation for the coming of the lord, how came he to discover all these minute particulars contained in isaiah's prophecy, so as to so exactly and perfectly incorporate in his great scheme of imposture each and every one of them? if this illiterate youth was a deceiver, he has far outstretched all the learned divines or impostors of the last eighteen hundred years--he has made his great and extended scheme to harmonize in every particular, not only with the ancient gospel but with the ancient prophecies, and this, too, so perfectly, that no one can detect the delusion. reader, does not such a scheme savour very strongly of the truth? does it not require a greater effort of mind to disbelieve such a scheme than it does to believe it? if such a scheme can not be credited, where is there a scheme or system in the whole world that can be credited? can you find a scheme more perfect than the one introduced by mr. smith? can you find one equal to it in perfection? can you find one that contains the one-twentieth part of the truth which his system contains? if, then, you doubt the authority of mr. smith, how much more ought you to doubt the authority of every other man now on the earth? if mr. smith's perfect scheme should be rejected, surely all other schemes or doctrines, which can be shown to be ten times more imperfect, should also be rejected. if any are to be received, surely that one should be received which seems to contain all the elements of a true doctrine, and in which there cannot be detected the least evidence of imposture. to invent a scheme apparently every way suited to the last dispensation or preparatory work for the second advent of our lord--to have that scheme agree in every minute particular with the endless circumstances and numberless events predicted by the ancient prophets, bespeaks a wisdom far superior to that of man: it bespeaks the wisdom of god. this endless train of circumstances--all harmonizing--all combining--all concentrating as it were into one focus--carries with it such irresistible evidence of truth that it is almost impossible for the careful investigator to reject the divinity of joseph smith's mission. like investigating the works of nature, the more he examines the more he perceives the wisdom of the deity enstamped upon every sentence. seventh.--according to the book of mormon, all of the great western continent, with all the valleys, hills, and mountains, riches and resources pertaining thereunto, was given to the remnant of joseph, as their "_land of promise_." the almighty sealed this covenant and promise by an oath, saying, that the land should be given unto them for ever. the western world, including both north and south america, is the "_land of promise_," to the remnant of joseph, in the same sense that the land of palestine is a promised land unto the twelve tribes of israel. now this testimony of the book of mormon agrees most perfectly with the prophetic blessing placed upon the head of joseph by the patriarch jacob; who, just previous to his death, called together his sons and predicted upon each what should befall them or their tribes "_in the last days_." the blessing upon the tribe of joseph is as follows:--(genesis xlix chap.) "joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall: the archers have sorely grieved him, and shot at him, and hated him; but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty god of jacob; (from thence is the shepherd, the stone of israel:) even by the god of thy father, who shall help thee; and by the almighty who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts and of the womb: _the blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills_: they shall be the head of joseph, and on the crown of the head of him that was separate from his brethren." in the preceeding chapter, when blessing the two sons of joseph, he says, "let them grow into a multitude in the midst of the earth." and again, "his seed shall become a multitude of nations." from these predictions it will be perceived that jacob prevailed with god, and obtained a greater blessing in behalf of the tribe of joseph than what abraham and isaac, his progenitors, had obtained. while the blessing of jacob's progenitors was limited to the land of palestine, joseph had confirmed upon him a blessing or country above, or far greater than palestine--a country at a distance, represented by "_the utmost bounds of the everlasting hills_." some of the "_branches_" of the "_fruitful bough_" of joseph were to spread far abroad from the parent tree--they were to "_run over the wall_" of the mighty ocean--they were to "_become a multitude of nations in the midst of the earth_." there, among the "_everlasting hills_," they were to be "_made strong by the hands of the mighty god of jacob_." it was to be there, among the "_multitude of nations_" of the posterity of joseph, that the "_shepherd--the stone of israel_" was to establish a kingdom, which should break in pieces all other kingdoms, and "_fill the whole earth_." in america there is a "_multitude of nations_," called by us "_indians_." these indians evidently sprang from the same source as is indicated by their color, features, customs, dialects, traditions, &c.; that they are of israelitish origin is also evident from their religious ceremonies, their language, their traditions, and the discovery of hebrew inscriptions, &c. if america is not the land given to a branch of joseph, where, or in what part of the globe shall that tribe receive the fulfillment of jacob's prediction? where, if not in america, has a land been peopled by a multitude of the nations of joseph? can a multitude of the nations of joseph be found in europe, asia, or africa, or in any of the adjoining islands? if not, then america seems to be the only place where that great prediction could receive its accomplishment. the book of mormon testifies that america is "_the land of joseph_," given to them by promise. is not this an additional evidence that _mr. smith was sent of god?_ if mr. smith was an impostor, how came he to discover that the tribe of joseph was to be favored so much above all the other tribes of israel? perhaps it may be replied, that it was easy to discover _that_ from the scriptures; but, we ask, why did not swedenborg, wesley, irving, or some of the other impostors of former times, make this scriptural discovery, and incorporate it in their pretended dispensations? it would be, at first, thought far more natural to suppose the american indians to be the ten lost tribes of israel; indeed, this is the opinion of many of the learned at the present day. why did not this modern prophet, if a deceiver, form his deceptive scheme more in accordance with the opinions of the learned? or why should he choose a remnant of the tribe of joseph to people ancient america? out of the twelve tribes of israel, why did he select only a branch of one tribe to people this vast continent? all can _now_ perceive why the book of mormon should profess to be the history of a remnant of one tribe, instead of being the history of the ten tribes. all can see, why america should be represented as a promised land to joseph, instead of being given to reuben, simeon, or any of the other tribes. all can _now_ see, though it was not seen at the first, that if the book of mormon was different from what it now is; that is, if it professed to contain a history of the ten lost tribes; or if it had given the great western continent to any other people, or to any other tribe than that of joseph, that it would have proved itself false--it would not have been the book or record which the prophets predicted should come forth to usher in the great work of the last days. an impostor would be obliged to take into consideration all these minute circumstances, many of which are in direct opposition to the established traditions of the day; yet none of them could be neglected without proving fatal to his scheme. but mr. smith, with all the accuracy of a profound mathematician, has combined all the minute elements of both doctrine and prophecy in his grand and wonderful scheme--nothing is wanting. whatever department of his system is examined it will be found invulnerable. what an invaluable amount of evidence to establish the _divine mission of the prophet joseph smith!_ eighth.--in the book of mormon are given the names and locations of numerous cities of great magnitude, which once flourished among the ancient nations of america. the northern portions of south america, and also central america, were the most densely populated. splendid edifices, palaces, towers, forts, and cities, were reared in all directions. a careful reader of that interesting book, can trace the relative bearings and distances of many of these cities from each other; and if acquainted with the present geographical features of the country, he can, by the descriptions given in that book, determine, very nearly, the precise spot of ground they once occupied. now since that invaluable book made its appearance in print, it is a remarkable fact, that the mouldering ruins of many splendid edifices and towers, and magnificent cities of great extent, have been discovered by catherwood and stephens in the interior wilds of central america, in the very region where the ancient cities described in the book of mormon were said to exist. here then, is _a certain and indisputable evidence_ that this illiterate youth--the translator of the book of mormon, was inspired of god. mr. smith's translation describes the region of country where great and populous cities anciently existed, together with their relative bearings and approximate distances from each other. years after, messrs. catherwood and stephens discovered the ruins of forty-four of these very cities and in the very place described. what, but the power of god, could have revealed beforehand this unknown fact, demonstrated years after by actual discovery? ninth.--the fulfillment of a vast number of prophecies delivered by mr. smith is another infallible evidence of his divine mission. out of the many hundreds of fulfilled predictions uttered by him, we select the following as examples. 1. soon after mr. smith found the plates, he commenced translating them. he had not proceeded far before he discovered from his own translation of the prophecy of nephi, as before quoted, that "three witnesses," besides himself, should behold the book by the power of god, and should know and testify of its truth. some length of time after this, or in the month of june, a.d. 1829, the lord gave a revelation, through mr. smith, to oliver cowdery, david whitmer, and martin harris, promising them that if they would exercise faith, they should have a view of the plates, and also of the urim and thummim. this prediction was afterwards fulfilled; and these three persons send forth their written testimony, in connexion with the book of mormon, to all nations, kindreds, tongues, and people, declaring that an angel of god descended from heaven, and took the plates and exhibited them before their eyes; and that, at the same time, the voice of the lord from the heavens testified to them of the truth contained in mr. smith's translation of these records. now an impostor might indeed predict the raising of "three witnesses," but he could never call down an angel from heaven, in the presence of these "witnesses," to fulfill his prediction. 2. before the "church of jesus christ of latter-day saints" had any existence upon the earth, the prophecy of moroni was translated and printed in the book of mormon. it is expressly predicted in this prophecy, that in the day that that book should be revealed, "_the blood of the saints should cry unto the lord from the ground_," because of the wickedness of the people, and that the "_time should soon come when_," because of the cries and mourning of "_widows and orphans_" whose husbands and fathers should be slain by wicked hands, "_the lord should avenge the blood of his saints_." and again, in august, 1831, the word of the lord came to mr. smith, saying that "_the saints should be scourged from city to city, and from synagogue to synagogue_," and that but "few" of those then in the church should "_stand to receive an inheritance_."--(see book of doctrine and covenants, page 151 [sec. 63.]) the blood of many hundreds of saints who have been slain and martyred in this church, is an incontrovertible evidence of the truth of the prediction. surely mr smith must have been a prophet of god to have foreseen not only the rise of the church of the saints, but that their blood should cry aloud from the ground for vengeance upon the nation who should perpetrate these bloody deeds. no human foresight could have seen the bloody sceneries that were to take place after the rise of the church. all natural appearances in the united states were against the fulfillment of this dreadful prediction. every religious society throughout the whole country was strongly guarded against persecution and religious intolerance by the strong arm of the civil law. the glorious constitution of this great and free people proclaimed religious freedom to every son and daughter of columbia's soil: yet, in the midst of this boasted land of freedom and religious rights, where universal peace seemed to have selected her quiet dwelling place, the voice of the great prophet is heard predicting the rise of the latter-day church, and the bloody persecutions that should follow her "from city to city, and from synagogue to synagogue." never were there any prophecies more literally and palpably fulfilled since the creation of the earth. if the foretelling of future events that could not possibly have been foreseen by human wisdom--events, too, that to all outward appearances were very unlikely to come to pass: if the predicting of such events and their subsequent fulfillment constitute a true prophet, then joseph smith must have been a true prophet, and, if a true prophet, _he must have been sent of god_. tenth.--there are many thousands of living witnesses who testify that god has _revealed_ unto them the truth of the book of mormon, by dreams, by visions, by the revelations of the holy ghost, by the ministering of angels, and by his own voice. now, if mr. smith is an impostor, all these witnesses must be impostors also. perhaps it may be said, that these witnesses are not impostors, but are deceived themselves. but, we ask, can any man testify that he knows a false doctrine to be true, and still not be an impostor? men frequently are deceived when they testify their _opinions_, but never deceived when they testify they have a _knowledge_. such must either be impostors, or else their doctrine must be true. now, would it not be marvellously strange indeed, if even three or four men who were entirely disconnected, being strangers to each other, should all undertake to deceive mankind by testifying that an angel of god had descended before them, or that an heavenly vision had been shown to them, or that god had in some other marvellous way manifested to them the divine authenticity of the book of mormon? if the testimony of three or four impostors would appear marvellous, how infinitely more marvellous would appear the testimony of tens of thousands of impostors in different countries, widely separated from each other, and who never saw each other's faces, and yet all endeavouring to palm upon the world the same great imposition! if many thousands of witnesses do testify boldly, with words of soberness, that god has revealed to them that this is his church or kingdom that was to be set up in the last days, then we have an overwhelming flood of collateral evidence to establish the divine mission of joseph smith. eleventh.--the miracles wrought by joseph smith are evidences of no small moment to establish his divine authority. in the name of the lord he cast out devils, healed the sick, spoke with new tongues, interpreted ancient languages, and predicted future events. many of these miracles were wrought before numerous multitudes of both believers and unbelievers, and upon persons not connected with our church. and again, the numerous miracles wrought through the instrumentality of thousands of the officers and members of this church, are additional evidences that the man who was instrumental in founding the church _must have been sent of god_. the thousands of sick that have been miraculously healed in all parts of the world where this gospel is preached, give forth a strong and almost irresistible testimony that mr. smith's authority is "_from heaven_." although the great majority of mankind consider miracles to be an _infallible_ evidence in favor of the divine authority of the one who performs them, yet we do most distinctly dissent from this idea. if miracles be admitted as an _infallible_ evidence, then all that have ever wrought miracles must have been sent of god. the magicians of egypt wrought some splendid miracles before that nation; they created serpents and frogs, and turned rivers of water into blood. if miraculous evidence is _infallible_, the egyptians were bound to receive the contradictory messages of both moses and the magicians as of divine authority. according to this idea, the witch of endor must have established her divine mission beyond all controversy by calling forth a dead man from the grave in the presence of saul, king of israel. a certain wicked power described by john (rev. viii chap.) was to do "great _wonders_" and "_miracles_," and cause "_fire to come down from heaven on the earth in the sight of men_." if miracles were infallible evidences, surely no one should reject the divine authority of john's beast. again (in rev. chapter xvi) john "_saw three unclean spirits like frogs_," which he expressly says, "_are the_ spirits of devils working miracles, _which go forth unto the kings of the earth and of the whole world to gather them to the battle of that great day of god almighty_." the learned divines and clergy of the nineteenth century boldly declare that "_miracles are an_ infallible _evidence of the divine mission of the one who performs them_." if so, who can blame "_the kings of the earth_," and these learned divines, and all their followers for embracing the message of these divinely inspired devils? for according to their argument, they should in no wise reject them, for they prove their mission by evidences which they say are infallible. we shall expect in a few years, to see an innumerable host of sectarian ministers as well as kings, taking up their line of march for the great valley of "armageddon," near jerusalem, and thus prove by their works that they do really believe in the _infallibility of miraculous evidence_. devils can work miracles as well as god, and as they have already persuaded the religious world that miracles are infallible evidences of divine authority, they will not have much difficulty among the followers of modern christianity in establishing the divinity of their mission. but the "latter-day saints" do not believe in the infallibility of miraculous evidence. we believe that miraculous gifts are absolutely necessary in the church of christ, without which it cannot exist on the earth. miracles, when taken in connexion with a pure, holy, and perfect doctrine, reasonable and scriptural, is a very strong collateral evidence in favour of that doctrine, and of the divine authority of those who preach it. but abstract miracles alone, unconnected with other evidences, instead of being _infallible_ proofs are no proofs at all: they are as likely to be _false_ as true. so baptism "_for the remission of sins_" is essential in the church of christ, and when taken in connexion with all other points of doctrine embraced in the gospel, is a presumptive evidence for the divine authority of the person who preaches it. but baptism "for the remission of sins," unconnected with other parts of the doctrine of christ, would be no evidence either for or against the divine authority of any man. the many thousands of miracles wrought in this church, being connected as they are with an infallible doctrine, and with a vast number of other proofs, have carried an almost irresistible conviction to the minds of vast multitudes, who have, in consequence, yielded obedience to the message, and become in their turn the happy recipients of the same power of god, by which they themselves can also heal the sick and work by faith in the name of the lord; thus demonstrating to themselves the truth of the saviour's promise, viz:--that certain miraculous "_signs shall follow them that believe_." (see mark, chap. xvi.) there is one thing connected with joseph smith's message which will at once prove him to be an impostor or else a true prophet. it is a certain promise contained in a revelation which was given through him to the apostles of this church in the year 1832. it reads as follows: "go ye into all the world, and whatsoever place ye cannot go into, ye shall send, that the testimony may go from you into all the world unto every creature. and as i said unto mine apostles, even so i say unto you, for you are mine apostles, even god's high priests; ye are they whom my father hath given me--ye are my friends; therefore, as i said unto mine apostles, i say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the holy ghost. and these signs shall follow them that believe. in my name they shall do many wonderful works; in my name they shall cast out devils; in my name they shall heal the sick; in my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak; and if any man shall administer poison unto them it shall not hurt them; and the poison of a serpent shall not have power to harm them. * * * verily, verily, i say unto you, they who believe not on your words, and are not baptized in water in my name, for the remission of their sins, that they may receive the holy ghost, shall be damned, and shall not come into my father's kingdom, where my father and i am. and this revelation unto you, and commandment, is in force from this very hour upon all the world." (doctrine and covenants, page 86. [sec. 84:62-75]) here, then, this great modern prophet has presented himself before the whole world with a bold unequivocal promise to every soul who would believe on his message--a promise, too, that no impostor would dare to make with the most distant hope of success. an impostor might indeed make such a promise to his followers, but they never would realize a fulfilment of it. if these miraculous signs have not followed according to the above promise, then the tens of thousands who have complied with the conditions would know joseph smith to be an impostor, and with one accord would turn away, and that would be the end of the imposition. but the very fact that vast multitudes are annually being added to the church, and continue therein year after year, is a demonstrative evidence that the promise is fulfilled--that the holy ghost is given, and the miraculous signs also. dare any other societies in all the world make such a promise unto the believers in their respective systems? no, they dare not; they know full well that it would be the speedy downfall and utter overthrow of their vain, unauthorized, and powerless religions. o, what a wide and marked difference between the religion of joseph smith and that of protestant and catholic religion--between his authority and that of sectarian divines! the one promises all the miraculous gifts of the holy ghost to his followers, the other is as powerless as the dry stubble prepared for the burning. while the followers of this great prophet cast out devils, speak with new tongues, heal the sick, open the eyes of the blind, cause the lame to walk, obtain heavenly visions, and converse with angels, the followers of those unauthorized, deluded, and crafty sects not only deny these great and glorious gifts, or impute them in these days to the power of the devil, but they grasp the sword, and fire-arms, and deadly weapons, to kill off the saints, and drive them from the face of what they call civilized society. while the one class are suffering martyrdom by scores for their testimony, the other class are rolling in all the luxuries and splendors of great babylon, with fat salaries of from ten to twenty-seven thousand pounds sterling per annum. as we have briefly examined into the nature of the evidences in favour of joseph smith's divine mission, it may be well at the close of this number to give a short summary of the proofs and arguments contained in the foregoing. 1. joseph smith's doctrine is reasonable, scriptural, perfect, and infallible in all its precepts, commands, ordinances, promises, blessings and gifts. in his organization of the church, no officer mentioned in the new testament organization is omitted. inspired apostles and prophets are considered as necessary as pastors, teachers, or any other officer. 2. joseph smith's account of the restoration of the gospel by an angel--of his taking out of the ground the sacred records of the tribe of joseph--of their subsequent translation by the gift of god--and of the great western continent's being given to a remnant of joseph, where they have grown into a multitude of nations, are all events clearly predicted by the ancient jewish apostles and prophets, together with the minute circumstancess connected therewith. the times and season in which these events should transpire, and the purposes which they should accomplish are also all plainly foretold. joseph smith presents the world with the fulfilment at the predicted time--in the predicted manner--and for the predicted purpose as anciently specified. 3. joseph smith incorporates in his mission the gathering of the saints out of babylon, and every other predicted event that was to characterise the great preparatory dispensation for the second advent of our lord. 4. the revelation in the book of mormon, pointing out the location of man [sic] ancient cities, the ruins of which were subsequently discovered by catherwood and stephens--the direct and palpable fulfilment of many of the prophecies of joseph smith, which no human sagacity could have foreseen, all natural appearances and circumstances being entirely against their expected fulfillment--the raising up of numerous other witnesses who also testify to the ministering of angels and the manifestations of the power of god confirmatory of this message--the performance of many splendid miracles by mr. smith and his followers, and the bold unequivocal promise of the miraculous gifts to all who should believe and embrace this message, are all evidences such as no impostor ever has given, or ever can give. they are evidences such as will prove the salvation of every creature that receives the message, and the damnation of every soul that rejects it. 15, wilton street, liverpool, september 30th, 1848. **** r. james, printer, 39, south castle street, liverpool http://bencrowder.net/books/mtp. volunteers: ben crowder, meridith crowder, tod robbins. joseph smith the prophet-teacher a discourse by elder b. h. roberts the deseret news salt lake city, utah 1908 copyright, 1908. by b. h. roberts. table of contents. i. a great possibility. ii. historical americans. iii. what is a prophet? iv. religious and philosophical beliefs of one hundred years ago. revelation. ideas of deity. of the universe. of man. man and his salvation. of the significance of salvation and damnation. v. the prophet's correction of sectarian errors. the doctrine of revelation. the being and kind of being god is. creation, the law of substance. of man's origin. election and reprobation. vi. the prophet's philosophical doctrines. the prophet's definition of truth. as to things--existences. the reign of law. change and its tendency. the existence of good and evil. the intelligent entity. the relationship of intelligences. man's freedom. eternity of relations. vii. the prophet's generalizations. viii. an american prophet. america the old world. the constitution of the united states inspired of god. america fortified of god against other nations. dedication. to my mother, on the anniversary of her eighty-second birthday, december 18, 1908. for a long time, my dear mother, i have desired to couple remembrance of you with some of my works; and finally have chosen this discourse upon our great prophet-teacher to carry with it that distinction. to all who read this discourse, then, i desire to say that i love and honor you; and that your love for me has ever been an inspiration to my work. joseph smith the prophet-teacher a discourse[a] [footnote a: this discourse was delivered at the tabernacle, salt lake city, on sunday, december 22nd, 1907, at a memorial service held in honor of the one hundred and second anniversary of the prophet's birth, 23rd december 1805.] --tomorrow will be the one hundred and second anniversary of the birth of joseph smith, whom most of you here present believe was a prophet of god. i have been invited to say something about him on this occasion. it is not at all my intention to deal with the incidents of joseph smith's eventful life; these are familiar to you. if i could attain the full desire of my heart, i would like to set before you somewhat the value of this man as a teacher of great truths. i desire to speak of him as a prophet-teacher, that is, as a prophet acting in his capacity of teacher, a prophet's highest and noblest office. as an introduction to what i desire to say, i shall read a passage from a book quite famous for its literary merit--it has reached its ninth edition; also it is famous for the character sketches of prominent americans of the early decades of the nineteenth century. the book, "figures of the past," was written by josiah quincy of the famous quincy family of massachusetts, a graduate of harvard, 1821; mayor of boston from 1845 to 1849. mr. quincy visited nauvoo in may, 1844, forty-three days previous to the martyrdom of the prophet, and though his "figures of the past" was not published until 1882, the year of his death, yet his recollections of the prophet and his impressions of nauvoo were drawn from his journal, written at the time of that visit, and numerous letters written to his friends about the same period. mr. quincy places his pen-portrait of "joseph smith at nauvoo" with similar portraits of such eminent americans as john adams, daniel webster, john randolph, andrew jackson, and the french soldier and statesman, lafayette. the passage i am going to read is the opening paragraph of the chapter on "joseph smith at nauvoo." i. a great possibility. "it is by no means improbable that some future text-book, for the use of generations yet unborn, will contain a question something like this: what historical american of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? and it is by no means impossible that the answer to that interrogatory may be thus written: joseph smith, the mormon prophet. and the reply, absurd as it doubtless seems to most men now living, may be an obvious commonplace to their descendants. history deals in surprises and paradoxes quite as startling as this. the man who established a religion in this age of free debate, who was and is today accepted by hundreds of thousands as a direct emissary from the most high--such a rare human being is not to be disposed of by pelting his memory with unsavory epithets." reading that passage a few days ago, i asked the question: is this rather remarkable semi-prediction of quincy's in the way of fulfillment? tomorrow will be the one hundred and second anniversary of our prophet's birth. it is more than one hundred years since he came to earth, and sixty-three years since he departed from it. what evidence is there before the world that would lead any serious-minded person to believe that this prediction i have read in your hearing may find fulfillment? "certainly," men will begin to say, "enough time has elapsed to develop the character of your prophet's work; whether he built of wood, hay, stubble, or of gold or precious stones. is his influence to be merely transient and local or did he really deal with some universal and permanent truths that must remain to influence mankind?" ii. historical americans. as introductory to these considerations, let us think about some of these historical americans whose influence upon their countrymen is to be eclipsed, perhaps, by the "mormon prophet." among our patriots and statesmen will be remembered patrick henry, with his doctrine of the inherent right of revolution against intolerable oppression; jefferson, and his "declaration of independence" and the "statute of virginia for religious freedom," the principle of which finally found its way into our national and state constitutions; alexander hamilton and his political interpretation of the constitutional powers of our general government; webster and his doctrine of the sacredness of the american union of states--the statesman of nationalism; monroe, with the doctrine which bears his name, politically segregating the american continents from europe, and dedicating the western world to free institutions; lincoln, with his doctrine of the rightfulness of personal freedom for every man, woman and child of adam's race--the doctrine of the universal application of the self-evident principles of the declaration of independence--the right of men to live, to be free, to pursue happiness--principles he invoked in behalf of the african race in the united states. among inventors will be remembered fulton, whitney, morse and edison; among the philosophers, practical and speculative, franklin, emerson and john fiske; among the poets, longfellow, poe, whitman, and lowell; among the preachers and theologians, jonathan edwards and his cruel orthodoxy; wm. e. channing and his unitarian liberalism; henry ward beecher and his successor, lyman abbott, with their efforts at reconciliation of christianity and evolution. this enumeration does not exhaust the list of historical americans who have powerfully influenced their countrymen, but it will not be doubted that they represent the very chief of the respective groups that have so influenced their countrymen. thinking of the achievements of these great americans, and weighing the influence of each upon his countrymen, do you not really think, even with josiah quincy on our side, it looks presumptuous in us to hold that joseph smith may yet exert a greater influence over his countrymen than any one of these, his compatriots? that is the question i propose to put on trial here this afternoon. iii. what is a prophet? first of all, a word of definition: this term "prophet"--what do you make of it? generally, when you speak of a "prophet," you have in mind a predictor of future events, one who foretells things that are to come to pass, and indeed that is, in part, the office of a prophet--in part what is expected of him. but really this is the very least of his duties. a prophet should be a "forth-teller" rather than a fore-teller. primarily he must be a teacher of men, an expounder of the things of god. the inspiration of the almighty must give him understanding, and when given he must expound it to his people, to his age. he must be a seer that can make others see. a teacher sent of god to instruct a people--to enlighten an age. this is the primary office of a prophet. and now i want to show you how well and faithfully our prophet performed such duties. to do this it is necessary that i say something about the ideas prevailing in the world at the prophet's advent among men--i mean as to their religions and philosophies, the doctrines by which they were influenced. and this not only as to truth, but also as to error--and chiefly as to error, for, among other things, a prophet must correct the errors of men. it is a capital method of teaching truth--this correcting of errors. iv. religious and philosophical beliefs of one hundred years ago. revelation: at the commencement of the nineteenth century the general idea prevailed in christendom that a great while ago a very definite revelation from god had been given; angels had visited the earth and imparted divine knowledge to men; the spirit of the almighty had rested upon some and had given them understanding by which they were able to declare the mind of god and the will of god. these were prophets. some prophets there were who even talked with god "face to face, as a man speaketh unto his friend." so communed moses with god (ex. 33:11); so, too, isaiah (isa. 6:1-6). but while this belief as to revelation in the past everywhere prevailed, orthodox christendom was equally certain that no revelation was being given in their day; and not only was no revelation then being given, but neither would there be any revelation given in future time. "the volume of revelation is completed and forever closed," was dogma in all christendom. there would be no future visitation of angels. no more would the heavens be opened, or man stand face to face with his god, or speak to his lord as a man speaketh to his friend. all this was ended. the canon of scripture was completed, and forever closed. that canon consisted of the old and new testaments; all other books were secular--this alone sacred. there was no other word of god. ideas of deity: in regard to deity, christian men, at the beginning of the nineteenth century, believed that god was an incorporeal, immaterial being, without body--that is, not material, not matter; without parts; without passions. and yet, with gravest inconsistency, they held that god was of love the essence; that he loved righteousness, that he hated iniquity; that he so loved the world that he gave his only begotten son that whosoever believeth on him should not perish, but have everlasting life! notwithstanding this "love" and this "hate" god was without passions! he was, too, according to men's creeds, without form. notwithstanding moses, one of the god-inspired teachers of men, said that "god created man in his own image, in the image of god created he him;" and jesus, by a prophet of the new testament, was declared to be the express image of god's person (hebrews i: 2, 3). notwithstanding this, i say, men, in the early decades of the nineteenth century, were possessed of a "morbid terror" of anthropomorphism--the ascription of human form, feeling or qualities to god--as if they could escape it and still hold belief in the bible revelation of god! or, for matter of that, hold to any doctrine of god taught either by religion or philosophy. at the very least, if the god-idea survive at all, god must be held to possess consciousness, both consciousness of self, and of other than self--self-consciousness, and other-consciousness; also he must be thought of as possessed of volition; and what are these but human qualities, which present god to our thought as anthropomorphic? strip god of these attributes and he is reduced to the atheists' "force;" to blind, purposeless force, that can sustain no possible personal relationship whatsoever to men or other things in the universe. as one writer in a great magazine recently said: "if we are to know the supreme reality at all, it can only be through the attribution to him of qualities analogous to, though infinitely transcending, the qualities which we recognize as highest in man, and consequently [highest] in the world as we know it." but i must pass by these inconsistencies of the creeds of men. i shall have no time to discuss them. indeed, i must ask you to think with me in headlines, and to think fast. we have no time for argument. we shall barely have time to pass over the ground proposed, and must depend upon the truth of our statements being self-evident, or conceded to be accurate statements of fact. of the universe: respecting the universe, christendom, at the beginning of the nineteenth century, believed that it was created of god from nothing, and that no great while ago. "calling forth from nothing" was held to be indeed the meaning of "create." god transcended the universe; was, in fact, outside of it; was what an american philosopher (fiske) some years afterwards called an "absentee god." absent, "except for a little jog or poke here and there in the shape of a special providence." "down to a period almost within living memory," says andrew dixon white, in his great work, "warfare of science with theology," "it was held, virtually 'always, everywhere, and by all,' that the universe, as we now see it, was created literally and directly by the voice or hands of the almighty, or by both--out of nothing--in an instant, or in six days, or in both--about four thousand years before the christian era--and for the convenience of the dwellers upon the earth, which was at the base and foundation of the whole structure." such were the views of men concerning the universe during the period here considered. of man: respecting man, it was taught that while he was created of god, his origin was purely an earthly one, his body made of the earth, a spirit breathed into him when his body was made, and so man became a living soul. all taught that he was a created thing, a creature. man and his salvation: as to man's salvation, some of the creeds taught that god, of his own volition, had foreordained that some men and angels were doomed to everlasting destruction, and others predestined to eternal life and glory. not "for any good or ill" that they had done or could do, but their fate was fixed by the volition of god alone. these whom he would save, he would move by irresistible grace to their salvation; those whom he had pre-determined should be damned might not escape, struggle they never so persistently; no prayers could save them; no act of obedience might mitigate their punishment; no hungering and thirsting after righteousness, bring them to blessedness; they must perish, and that eternally! those who perish in ignorance of christ--the heathen races--were damned. "the heathen in mass, with no single definite and unquestionable exception on record, are evidently strangers to god, and going down to death in an unsaved condition. the presumed possibility of being saved without a knowledge of christ remains, after 1,800 years, a possibility illustrated by no example." so said those who expounded this creed. others, still, taught that infants dying in infancy without receiving christian baptism were damned, and that everlastingly. by some, unbaptized infants were denied burial in sanctified ground. "hell's half acre" was a reality in some christian graveyards. of the significance of salvation and damnation: salvation and damnation meant, as to the former, the attainment of heaven; as to the latter, assignment to hell. the former, judging from the descriptions of it, a mysterious, indefinite state "enjoyed" somewhere "beyond the bounds of time and space * * * the saints secure abode;" the latter, a very definite place, with very definite and very hot conditions, that had power to endure and that everlastingly, to the eternal misery of the damned. time might come and time might go, but this torture, undiminished, went on forever. if one gained heaven, even by ever so small a margin, he entered upon a complete possession of all its unutterable joys, equally with the angels and the holiest of saints. if he missed heaven, even by ever so narrow a margin, he was doomed to everlasting torment equally with the wickedest of men and vilest of devils, and there was no deliverance for him. these were some of the prevailing ideas, of the philosophy and the religion of men at the birth of the prophet. a philosophy inadequate for any reasonable accounting for the universe. a religion that was derogatory to god and debasing to man--errors of both philosophy and religion that it was, i believe, the mission of our prophet to correct. let us follow him as he proceeds with his corrections, his setting over against every error above enumerated the truth received of god. v. the prophet's correction of sectarian errors. the doctrine of revelation: against the sectarian dogma of the cessation of revelation, joseph smith proclaimed the reopening of the heavens. against the doctrine that angels would no more visit the earth, he asserted the visitation of angels to him, revealing the existence of the book of mormon, a new volume of scripture. other angels brought to the prophet the keys of authority and power held by them in former dispensations. so came john the baptist with the keys of the aaronic priesthood; peter, james and john, with the keys of the melchisedek priesthood; moses, with the keys of the gathering of israel, and so following. against the doctrine of a closed volume of scripture, joseph smith asserted the existence of, and the truth of the american volume of scripture, the book of mormon. against this whole narrow, bigoted idea of revelation held by the christian world, he proclaimed a larger view. instead of holding that a few prophets among the hebrews had been visited of god and received divine inspiration he represented god as saying: "thou fool, that shall say, a bible, a bible, we have got a bible, and we need no more bible! have ye obtained a bible, save it were by the jews? know ye not that there are more nations than one; know ye not that i, the lord your god, have created all men, and that i remember those who are upon the isles of the sea; and that i rule in the heavens above, and in the earth beneath; and i bring forth my word unto the children of men; yea, even upon all the nations of the earth? for i command all men, both in the east and in the west * * * and in the islands of the sea, that they shall write the words which i speak unto them. * * * behold, i will speak unto the jews, and they shall write it; and i will also speak unto the nephites and they shall write it; and i will also speak unto the other tribes of the house of israel, which i have led away, and they shall write it; and i will also speak unto all nations of the earth, and they shall write it." joseph smith also represents one of the nephite prophets as saying: "behold, the lord doth grant unto all nations, of their own nation and tongue, to teach his word; yea, in wisdom, all that he seeth fit that they should have; therefore we see that the lord doth counsel in wisdom, according to that which is just and true." this doctrine unites in one splendid brotherhood all the seekers after god, all those who received inspiration from the most high and were sent forth from the divine presence to instruct their fellow men. joseph smith, i say, unites their hands in a splendid brotherhood of the god-inspired men of this world. not that all the prophets among the various races of men were equally inspired; not that all came with a fulness of truth; not that all had the gospel of jesus christ. but if they brought not with their message the effulgent brightness of an all-glorious day, they brought something of twilight which dispelled some of the murkiness of the night in which the men of their respective races had walked; and those who have groped in the density of darkness know how grateful is the twilight, how much better it is than darkness. how noble is this view of god's hand-dealings with the children of men in respect of revelation, as compared with that narrow, bigoted view prevailing at the beginning of the nineteenth century, which held that the hebrew scriptures contained all the word of god delivered to the inhabitants of the earth! the being and kind of being god is: against the dogma that god was an incorporeal, immaterial, passionless being, the prophet announced the splendid doctrine of anthropomorphism--god in the human form, and possessed of human qualities, but sanctified and perfected. in the first great revelation which opened this last dispensation our prophet beheld father and son as separate persons, distinct from each other; persons in the form of men, but more glorious and more splendid, of course, than words could describe them to be. all through the revelations received, and all through his discourses, the prophet reaffirms the old doctrine of the scriptures, the doctrine of all the prophets, asserting that man indeed was created in the image of god, and that god possessed human qualities, consciousness, will, love, mercy, justice; together with power and glory--in a word, a man "exalted and perfected." creation--the law of substance: in opposition to the doctrine that god had created the universe of nothing, the prophet asserted the doctrine of the eternity of substance and energy and law, and their infinite extension throughout all space; that creation is but the wisely wrought changes made in the modes of existences, which are themselves--in their essence--eternal, the changes constantly tending to higher developments, from good to better, or else ministering to that end. of man's origin: against the doctrine which ascribed a merely earthly origin for man, body and spirit; that taught that the intelligent entity in man--the mind--was a created thing--against this, i say, our prophet taught that "intelligence is not created or made, neither, indeed, can be." he taught that the intelligent entity in man, which men call "spirit" and sometimes "soul," is a self-existing entity, uncreated and eternal as god is, placed in the way by higher intelligences,--and guided by their love and counsels,--of increasing his own intelligence and power and glory and joy. such he represented man to be, and once more crowned him with the dignity belonging to his divine and eternal nature. election and reprobation: in regard to that monstrous doctrine that god, by the exercise of his sovereign will, had predestined some men and angels unto everlasting life, while others he ordained to everlasting death; and that, not because of the good or the evil they had done or might do, but because he had so willed it by his sovereign will; that "the number of such men and angels thus predestined are so peculiarly and unchangeably known, and their number so certain and definite that it can not be either increased or diminished"--against this monstrous view of the doctrine of salvation for the race of men, our prophet declared salvation to be free, and every soul of man capable of participating therein, if happily he should seek salvation; and that man could be assured of the help and grace of god to aid him in the attainment of salvation. commenting on a passage of scripture supposed to teach the sectarian doctrine of election and reprobation, the prophet said: "unconditional election of individuals to eternal life was not taught by the apostles. god did elect, or predestinate, that all those who would be saved should be saved in christ jesus, and through obedience to the gospel"--other than this there was no predestination or election relating to the salvation of individuals. on the subject of the fate of the uninstructed heathen, as also upon the matter of children dying in infancy, or before arriving at the years of accountability, the doctrine of joseph smith held that where no law is given men will be judged without law, but will stand within the circle of the mercy of god, and there is hope, nay, assurance, of ultimate salvation for the heathen. "the heathen nations shall be redeemed, and they that knew no law shall have part in the first resurrection; and it shall be tolerable for them," are the words of the lord through the prophet. and as for infants dying in infancy, or before arriving at years of accountability, the prophet taught, the mercy of god claims them wholly. they are redeemed from the consequences of adam's transgression by the atonement of christ, and being without sin themselves, the law against sin has no claim upon them, and they are saved to the uttermost without baptism or anything else whatsoever, by the pure mercy and justice of god. "little children are alive in christ, even from the foundation of the world," is a doctrine of the prophet's. the doctrine of eternal punishment: against the dogma of the attainment of heaven or the assignment to hell, involving, as it did, the equality of the glory in the one, and equal severity of punishment in the other, our prophet reasserted the justice of god in providing a graded state of existence for men in the future life, grades that correspond to the state of mental, moral and spiritual development of every soul of man. upon this subject joseph smith taught that there are many kingdoms of the father in which men may live, each in a sphere suitable to his nature, disposition and the degree of his development: moderns would say, "suitable to the state of his evolution." he taught that as there is one glory of the sun, another of the moon, and another of the stars, so in future men will exist in varying degrees of glory; that as the stars of heaven differ in infinite degrees of brightness, so also will men in the future exist in places and states of infinite variety, corresponding to the infinite variations of their intelligence, knowledge, tastes, acquirements, inclinations, and aspirations. in other words, environment will correspond to nature, with always the possibility present of improving both the environment and the nature, until a fulness of joy is attained by each intelligent entity--by each man. thus joseph smith promulgated a system of positive doctrine respecting the future of man that is at once in harmony with the relative claims of justice and mercy; with human reason and divine law. he made known the fact that "eternal punishment is god's punishment." "endless punishment is god's punishment." that is to say, the punishment for sin-which is only another way of saying the "penalty" for wrong-doing--takes the title of him in whose name it is administered, that is, it is "god's" punishment, or "eternal's" punishment, "endless' punishment." the punishment takes on it the name of him in whose authority it is administered. moreover, penalty will always follow violation of the law, in eternity as in what we call time. so long as law exists, penalties must also exist. they are the necessary concomitants of law, without which laws are mere nullities. but because punishments, so-called, take on the name of him in whose authority they are administered, and because law is necessarily paralleled by penalty--therefore punishment will always exist for offenders against law; in other words is endless--it does not follow that each transgressor of the law will suffer its penalties eternally. such a conception is revolting to reason and derogatory to the justice and mercy of god. while one must needs believe that penalty follows violation of law, the violator only partakes of that penalty to the extent that is necessary to vindicate the law and correct the transgressor's own disposition: whereupon mercy has her claims, that may not be denied: and the one time violator of law, instructed by his experience in suffering, goes forth to walk, let us hope, in harmony with law, and hence in peace. thus, all down the line of religious error, as well as in the things here pointed out, joseph smith asserted the truth of god, and maintained it before the world. had he done no more than this, if this had been the sole achievement in the world's realm of thought by our prophet--he would stand in fair way of being regarded as the historical american who had exerted the most powerful influence upon the destinies of his countrymen. but instead of this being the end of his achievements it is merely the commencement of his life's work; a mere clearing of the ground for the new temple of religion and philosophy to be erected; the dismissal of the absurdities of old systems to make way for the incoming of the new system of thought which shall be in harmony with the new knowledge of a new and glorious age--the incoming millennium. i wonder if i may venture here to draw in outline the suggestion of that system? by your leave, then: in the beginning it is necessary to say to you that i shall use all ideas, doctrines, philosophies, science principles, interpretations that i find brought to the knowledge of the world through joseph smith, directly or indirectly. for while doctrines here used are found in the book of mormon and properly should be referred to the prophets among ancient american peoples for their origin, still the world today owe their knowledge of these things to the translation of the book of mormon by joseph smith. so also in relation to the book of moses and the book of abraham. so also as to the revelations in the doctrine and covenants; such philosophy and religious principles as are there found are given of god, but joseph smith received and published them, and for the purposes of what is here to be set forth shall stand as his doctrines and philosophy, as well also as those utterances that make up the subject-matter of his discourses. vi. the prophet's philosophical doctrines. the prophet's definition of truth: undoubtedly the quest of philosophy is truth. and again, undoubtedly, philosophy would be greatly helped in its search for truth if it had but a clear conception of what it was trying to find; hence the importance of a clear and accurate definition of truth. it is at this point, however, that the greatest difficulty arises for the human intellect. it is quite generally conceded that up to the early decades of the nineteenth century no satisfactory definition of truth had been found. when jesus stood bound before pilate's judgment seat, and testified that he was born to bear witness of the truth, pilate--whether in mockery or in earnest curiosity we may not now know--asked the question: "what is truth?" but the divine man made no answer. most commentators say that, without waiting for an answer the roman procurator departed from the judgment hall to speak to the jews clamoring on the outside; and all regret the opportunity that was there lost of receiving a divine answer to the question. one set of commentators, referring to pilate's question, say to him: "thou stirrest the question of questions, which the thoughtful of every age have asked, but never man yet answered." a secular writer presents the same incident as follows: "'what is truth?' was the passionate demand of a roman procurator, on one of the most momentous occasions in history. and the divine person who stood before him, to whom the interrogation was addressed, made no reply--unless, indeed, silence contained the reply. often and vainly had that demand been made before--often and vainly has it been made since. no one has yet given a satisfactory answer." then, by way of historical illustration of this assertion, our author remarks the following: "when, at the dawn of science in greece, the ancient religion was disappearing like a mist at sunrise, the pious and thoughtful men of that country were thrown into a condition of intellectual despair. anaxagoras plaintively exclaims, 'nothing can be known, nothing can be learned, nothing can be certain, sense is limited, intellect is weak, life is short.' xenophanes tells us that it is impossible for us to be certain even when we utter the truth. parmenides declares that the very constitution of man prevents him from ascertaining absolute truth. empedocles affirms that all philosophical and religious systems must be unreliable, because we have no criterion by which to test them. democritus asserts that even things that are true cannot impart certainty to us; that the final result of human inquiry is the discovery that man is incapable of absolute knowledge; that, even if the truth be in his possession, he cannot be certain of it. pyrrho bids us reflect on the necessity of suspending our judgment of things, since we have no criterion of truth; so deep a distrust did he impart to his followers that they were in the habit of saying, 'we assert nothing; not even that we assert nothing.' epicurus taught his disciples that truth can never be determined by reason. arcesilaus, denying both intellectual and sensuous knowledge, publicly avowed that he knew nothing, not even his own ignorance! the general conclusion to which greek philosophy came was this: that, in view of the contradiction of the evidence of the senses, we cannot distinguish the true from the false; and such is the imperfection of reason, that we cannot affirm the correctness of any philosophical deduction." i make these quotations to show that no teacher satisfactory definition of truth, either in ancient or modern times, either in religion or philosophy, has been given, and also to call attention to the fact that if joseph smith has given a definition of truth that appeals with irresistible force to the understanding of men, it must be a strongly original utterance; a revelation of the utmost importance. such a definition, i believe, he has given. in 1833 he said: "truth is knowledge of things as they are, and as they were, and as they are to come." this i hold to be the completest definition of truth found in human literature. it deals with relative truth, absolute truth, and truth unfolding or becoming. it may be objected that this definition is defective in that it appears to make truth depend upon knowledge. "truth," says the definition, "is knowledge of things as they are," etc. this part of the definition deals with relative truth merely. "truth as it appears to us," says s. baring-gould, "can only be relative, because we are relative creatures, have only a relative perception and judgment. we appreciate that which is true to ourselves, not that which is universally true." in other words, and using the language of herbert spencer at this point: "debarred as we are from everything beyond the relative, truth, raised to its highest form, can be for us nothing more than perfect agreement throughout the whole range of our experience, between those representations of things which we distinguish as ideal and those presentations of things which we distinguish as real." that is to say, to each individual, "knowledge of things as they are and as they were" will be to him the truth, and the fullness thereof, though not necessarily all the truth there is. there is truth, however, which does not depend upon knowledge; existences beyond and independent of any human knowledge, at least. to illustrate: america existed, though all europe was without knowledge of it for ages; until, in fact, it was discovered by columbus. the power of steam always existed, but men did not know it until modern times. so, also, with the mysterious force called electricity, it always existed, but not until recent years did man know it as a force that could be utilized; and so as to many other forces and truths in god's universe that are now existing, and have always existed, but man, as yet, has no knowledge of them. the storehouse of truth is not yet exhausted by man's discoveries. there are more truths in heaven and earth than are yet dreamed of in human philosophies. and yet it may be that running parallel with those existences, substances and relations unknown to man, there exist intelligences that cognize such existences and relations. to recur to one item in the illustrations above: america existed though all europe was without knowledge of it until discovered by columbus; but america had inhabitants, intelligences of her own that knew of the existence of these western continents. and so it may be if one could be transported to mars; while there is much that we do not know about mars--has it an atmosphere and oceans? has it great continents and mountain ranges? is it inhabited? if so, what is the status of its civilization? these all may be existences, realities on mars, but we do not know of them, but there may be intelligent inhabitants on mars who know all these things and a thousand more that are unknown to us, yet known to intelligences inhabiting mars. and so as to the most distant planets and planet-systems conceivable. everywhere that things exist, they may be paralleled by intelligences that cognize them. then, again, there are varying degrees of intelligences. where two intelligences exist and one is more intelligent than another, it leads to the thought that there may be a third more intelligent than the first two; thence to a fourth or fifth more intelligent still; thence onward, rising one above another, in superiority of intelligence until you stand in the presence of an infinity of intelligences, or reach one more intelligent than them all! one who, directly or indirectly, in all councils presides; who guides all movements; who directs all undertakings; who controls all worlds and world-systems; who loves all; who comprehends all things, even the sum of existences--the truth! and so in the last analysis of the matter, wheresoever there are existences to be known, even though they stretch to infinity, there are also intelligences that parallel such existences to cognize them, control them, dominate them, and through them work out their will. the phrase above--"the sum of existence:" we have more to do with that. the phrase is used by a most faithful and earnest christian man, the late john jacques. instructed by the prophet joseph smith, he sang in his hymn on truth, the following: then say, what is truth? 'tis the last and the first, for the limits of time it steps o'er; though the heavens depart and the earth's fountains burst, _truth_, the _sum of existence_, will weather the worst, eternal, unchanged, evermore. surely that which is, that which has been, and that which is to come, must be the sum of existence, or absolute truth; and all that is, or has been, or shall be, has been, is and shall be known by the everywhere existing intelligences, who, with the rest of their knowledge, know themselves; who possess self-consciousness, as well as other-consciousness, that is, consciousness of other things than themselves. truth, indeed, from this view point, is knowledge of that which is, including self-knowledge of the knower. it may be said that the absolute truth, even as here set forth, is beyond the grasp of the finite mind. i shall concede the claim; but because finite mind cannot comprehend the sum of existence, or absolute truth, it does not follow that the definition we are discussing is at fault, or that it can be displaced by one meaning more or less. reflection upon the definition here presented will develop the fact that it contains a self-evident proposition of the same nature as the statement, "duration is eternal"--without beginning, without end. or, "space is limitless"--it has no point beyond which it may not be conceived to extend, and beyond which it does not extend. it is vain to say that the finite mind cannot comprehend the realities presented by these statements. the thing is greater than any symbol we can fashion of it by word or otherwise; but we cannot conceive the opposite of these statements, i.e., that space has boundaries; that duration has limits; that absolute truth is less than the sum of existence. in the definition herein set forth you have all that is; and if in any definition of truth there is failure to include the sum of existences by so much would the definition be defective and fail of its aim to define truth. as to relative truth--every individual man's truth--that is each individual man's knowledge of so much of the sum of existences as he can make his own, as already pointed out. one other reflection on this definition. note the words in it: "knowledge of things * * * as they are to come." this presents a view of truth seldom if ever met with. it gives the idea of movement. truth is not a stagnant pool, but a living fountain; not a dead sea without tides or currents; on the contrary it is an ocean, immeasurably great, vast, co-extensive with the universe--it is the universe-bright-heaving, boundless, endless and sublime! moving in majestic currents, uplifted by tides in ceaseless ebb and flow; variant but orderly; taking on new forms from ever-changing combinations; new adjustments; new relations--multiplying itself in ten thousand times ten thousand ways; ever reflecting the intelligence of the infinite; and declaring alike in its whispers and in its thunders, the hived wisdom of the ages--of god! as to things--existences: we are next to consider the universe in which men, angels, archangels and gods--intelligences all--live. "there are many kingdoms * * * and there is no space in the which there is no kingdom; and there is no kingdom in the which there is no space." this was said by joseph smith in 1832. the context of the passage makes it clear that "kingdoms" here are not groups of men or nations over which a monarch reigns; but substance, matter, worlds and systems of worlds, under the dominion of law, and intelligences. it is the doctrine of the eternal and everywhere existence of matter and space. it is a description of the universe as far as it is describable. but let us think of the passage a moment; for it requires thought to rightly apprehend it. this "space"--what is meant by it? i ask you what is between the two walls of this hall, and you would rightly answer space, extension. but what is on the outside of each wall--space; neither wall is the end of space, then. let us look higher. what is between us and the sun? space--extension. how much of it? our astronomers say 92,000,000 miles. what is on the other side of the sun in a direct line from us? space. how much, 92,000,000 miles? yes, and if 92,000,000 miles were multiplied by 92,000,000 the product would not indicate all the space in a direct line from us on the opposite side of the sun. beyond the point so obtained space would still extend. but one wearies of these units of measure; take a ray of light. in the single batting of a bird's wing light will pass eight times round the earth, that is it will pass over a distance of 198,000 miles! there are fixed stars--suns--so distant from us, the astronomers say, that it requires hundreds of thousands and even millions of years for a ray of light to reach us from those distant suns! take one of those distant suns and think upon it in respect of space, just as we did a moment ago in regard to what is between our earth and the sun and beyond the sun, in a direct line from us, and you get the same results. there is no means by which the limitless may be measured. whatever the length of your measuring wand it is still inadequate. by no measurement, by no conception, may one reach the "outside curtains" beyond which space does not extend. and so as to time, duration. what was before today? yesterday. and what will be after today? tomorrow. take a century, or, better yet, a millennium, a period of 1,000 years--why not take 1,000,000 years as a period with which to measure duration? it will answer just as well as our "day" of a moment ago. what preceded our present period of 1,000,000 years? a previous 1,000,000 of such years. and what will follow the present period of 1,000,000 years? another such period. so you may continue, make your period of measurement what length of years or centuries or millenniums you please, the result will always be the same. it is again the attempt to measure the limitless, to encompass that which is infinite. the sum of all our thought on this head is well stated by ernest haeckel in one of his latest works, the very last but one, i believe, the publication of which falls within the present decade: a. "the extent of the universe is infinite and unbounded; it is empty in no part, but everywhere filled with substance." b. "the duration of the world is equally infinite and unbounded; it has no beginning and no end; it is eternity." such may be said to be the settled and universal conviction of science now; but it was far from such conviction in 1832 when joseph smith said the same in the passage--"there are many kingdoms; * * * and there is no space in the which there is no kingdom; and there is no kingdom in the which there is no space." the reign of law: "there are many kingdoms * * * and to every kingdom is given a law; and to every law there are certain bounds also, and conditions. all beings who abide not in those conditions (i. e., abide within the law) are not justified." this was said in 1832. the passage proclaims the reign of law throughout this infinite universe--through all space, through all time; in all kingdoms; but implies the possibility of departure from law. but "to every law there are certain bounds also and conditions!" a bold conception this; especially three-quarters of a century ago; yet it is approved by man's experience. the power of ocean currents and the winds to carry with them objects in the direction of their movement is overcome by another force or law--the power of steam; the force of gravitation, by the levitating power of gas; the natural tendency of water to seek its level, by the levitating power of heat and the absorbing power of the atmosphere, are hurriedly chosen examples. but this same idea of law itself having metes and bounds, or "law itself being subject to law," henry drummond, one of the recognized great thinkers of the nineteenth century, more than half a century after our prophet, declared to be "one of the most striking generalizations of recent science." and john fiske said, "in order to be always sure that we are generalizing correctly, we must make the generalizing process itself a subject of generalization." which is but a recognition of drummond's idea that "laws have their law;" and joseph smith's "to every law there are certain bounds also and conditions." already i have noted in the passage the implied possibility of the infraction of law; and the idea of law itself implies the possibility of disorder, which must result from an infraction, that is, a departure from, or violation of, law. but our prophet said: "that which is governed by law is also preserved by law, and perfected and sanctified by the same. that which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment." from all which one is to conclude that evil is subject to law as well as good, that is, it cannot remain evil and yet produce the effects of good. our prophet teaches, then, that through all eternity the infinite universe has been, and is, and will be, subject to law; but that "to every law there are certain bounds also and conditions." change and its tendency: as to movement and change in this infinite universe, our prophet represents god as saying: "worlds without number have i created. * * * behold, there are many worlds that have passed away by the word of my power, and there are many that now stand, and innumerable are they to man. * * * the heavens, they are many, and they cannot be numbered unto man; * * * and as one earth shall pass away, and the heavens thereof, even so shall another come, and there is no end to my works, neither to my words." this passage implies constant movement in this infinite universe. the statement, "as one earth shall pass away and the heavens thereof, even so shall another come," corresponds somewhat to the modern scientist's notion of "evolution and devolution." also with his statement that "substance is everywhere and always in uninterrupted movement and transformation; nowhere is there perfect repose and rigidity; yet the infinite quantity of matter and of eternally changing force remains constant." and now i must ask you to accept a somewhat hurriedly stated conclusion as to the effect of these changes going on in the universe, gathered, indeed, from the teaching of our prophet, but without specific quotation, namely, that the tendency of this movement in the universe, the organization and then the disintegration of worlds and world-systems is in the direction of the development of, and for the increase of the power and glory of truly immortal intelligences. this conclusion is required by the philosophy of joseph smith. the existence of good and evil: respecting good and evil, our prophet taught: "there must needs be an opposition in all things. if it were not so, righteousness could not be brought to pass; nor wickedness, nor holiness, nor misery; neither good nor bad, therefore, all things must needs be [in the absence of these opposite existences] a compound in one." it will require but little reflection to establish the truth of this doctrine. good implies its opposite, evil. law, which carries with it the idea of order, implies disorder, and takes measures against it. we become conscious of the truth of the doctrine here announced at every turn. in the astronomic order it is seen in the centripetal and centrifugal forces--the holding together and the flying apart forces. in chemistry it is manifest in the composing and decomposing forces; in positive and negative electricity. it is seen in light and darkness; heat, cold; movement, repose; joy, sorrow; pleasure, pain; and so following. our prophet's teaching on this line runs to the extent that existence itself is made to depend upon it, this antinomy of things. listen: "and if ye shall say there is no law, ye shall also say there is no sin. if ye shall say there is no sin, ye shall also say there is no righteousness. and if there is no righteousness there is no happiness. and if there is no righteousness nor happiness, there is no punishment nor misery. and if these things are not, there is no god. and if there is no god, we are not, neither the earth; for there could have been no creation of things; neither to act, nor to be acted upon." have you ever thought what a dreadful world this would be without this duality--the opposite existences here contended for? imagine all things in the world to be white! no contrasts in coloring! universal insanity must result. the "dread of sinking into naught" is matched by the dread of having things resolved into a "compound of one." the absence of this necessary "opposition in all things" is well put, by a very recent philosophical writer, in these terms: "evil exists in the balance of natural forces. * * * it is also the background of good, the incentive to good, and the trial of good, without which good could not be. as the virtue of courage could not exist without the evil of danger, and as the virtue of sympathy could not exist without the evil of suffering, so no other virtue could exist without its corresponding evil. in a world without evil--if such a world be really conceivable, all men would have perfect health, perfect intelligence, and perfect morals. no one could gain or impart information, each one's cup of knowledge being full. the temperature would stand forever at 70 degrees, both heat and cold [in excess] being evil. there could be no progress, since progress is the overcoming of evil. a world without evil would be as toil without exertion, as light without darkness, as a battle with no antagonist. it would be a world without meaning." the german philosopher kant put the same thought in beautiful form when he said, in substance: the dove, as she speeds her way through the air, may marvel at the resistance to her flight by the atmosphere, but we know that but for that resistance she could not fly at all. so far kant. applied, the conclusion would be: as the resistance of the air to the flight of the dove, so is evil to the progress of intelligences. [in the december number, 1908, of the "cosmopolitan magazine," i find the following reflections, by mr. ambrose bierce, on the point here discussed; and while not accepting, without modification, every thought expressed, i consider the passage too pertinent, and too rich to be denied admittance into these pages: "let us for a moment suppose this country's reformers to have achieved their amiable purpose--their purposes, rather, for these are as the leaves of the forest, and no two alike. we have, then, a country in which are no poverty, no contention, no tyranny nor oppression, no peril to life or limb, no disease--and so forth. how delightful! what a good and happy people! alas, no! with poverty have vanished benevolence, providence, and the foresight which, born of the fear of individual want, stands guard at a thousand gates to defend the general good. the charitable impulse is dead in every breast, and gratitude, atrophied by disuse, has no longer a place among human sentiments and emotions. with no more fighting among ourselves we have lost the power of resentment and resistance: a car-load of mexicans or a shipful of japanese can invade our fool's paradise and enslave us, as the spaniards overran peru and the british subdued india. (hailers of "the dawn of the new era" will, i trust, provide that it dawns everywhere at once or here last of all.) having no oppression to resist and no perils to apprehend, we no longer need the courage to defy, nor the fortitude to endure. heroism is a failing memory and magnanimity a dream of the past; for not only are the virtues known by contrast with the vices, they spring from the same seed, grow in the same soil, ripen in the same sunshine, and perish in the same frost. a fine race of mollycoddles we should be without our sins and sufferings! in a world without evils there would be one supreme evil--existence. we need not fear any such condition. progress is infected with the germs of reversion; on the grave of the civilization of today will squat the barbarian of tomorrow, "with a glory in his bosom" that will transfigure him the day after. the alternation is one that we can neither hasten nor retard, for our success baffles us. if, for example, we could abolish war, disease, and famine, the race would multiply to the point of "standing room only"--a condition prophesying war, disease, and famine. wherefore the wisest prayer is this, "o lord, make thy servant strong to fight and impotent to prevail."] "moral evil," then, is not a created thing. it is one of the eternal existences, just as duration is and space. it is as old as law--old as truth, old as this eternal universe. intelligences must adjust themselves to these eternal existences; this, the measure of their duty. the intelligent entity: of man's spirit, called often by other names--"mind," "intelligence," "ego," "self;" but by whatever name it is called, and all nice distinctions set aside, here i mean that conscious, self-determining entity, which thinks, reasons, wills, loves, aspires--i mean the real man. let us in our discourse call him spirit. of man, then, thus understood, our prophet taught: "the soul--the mind of man--the immortal spirit--where did it come from? all learned men and doctors of divinity say that god created it in the beginning; but it is not so; the very idea lessens man in my estimation. i do not believe the doctrine. i know better. * * * we say that god himself is a self-existent being. who told you so? it is correct enough, but how did it get into your heads? who told you that man did not exist in like manner, upon the same principles? * * * is it logical to say that the intelligence of spirits is immortal, and yet that it had a beginning? the intelligence of spirits had no beginning, neither will it have an end. * * * there never was a time when there were not spirits; for they are co-eternal with our father in heaven. * * * the spirit of man is not a created being; it existed from eternity, and will exist to eternity." man, then, in the prophet's philosophy, is not a created, but a self-existent entity, one of the eternal things; not created, really uncreatable, as also indestructible. not of earth origin, but existing in heavens without number, brother to all intelligences--brother to the christ with the rest. "i was in the beginning with the father," our prophet represents the christ as saying--"i was in the beginning with the father. * * * ye [the brethren present when the revelation was given] were also in the beginning with the father, that which is spirit. * * * man [the race] was also in the beginning with god. intelligence was not created or made, neither indeed can be." but while these spirits or intelligent entities may be equal as to their eternity, they differ in the degree of intelligence--so our prophet teaches: where two things exist, one higher than another, there may be another thing higher yet. where two things exist, one superior to another, there may be another still superior, and so on. so where two spirits exist, one being more intelligent than the other, there may be another more intelligent than the first. yet, notwithstanding this difference in degree of intelligence, they are equal as to their eternity. "they existed before," said our prophet, "they shall have no end; they shall exist after, for they are _gnolaum_, or eternal." it is this difference in intelligences that leads to order in this universe of ours. the more advanced intelligences governing, controlling, devising, organizing, forming societies, making governments--all which shall tend to increase the glory and power and joy of intelligences; to this end bringing into existence what we call worlds, world-systems, guiding them through immense cycles of time, and through processes that lead from chaos to cosmos, from telestial to celestial, and when attaining a point beyond which they may not be exalted in their present forms, breaking those forms, disintegrating them, throwing them back--these baser material things, not intelligences--back to chaos, to be brought forth again to reach a grander cosmos--worlds without number have thus passed away, by the word of god's power, and many now stand, innumerable unto man; and as one earth and its heavens shall pass away, so shall another come, and there is no end to these works, this evolution and this devolution. and so the eternal drama proceeds. intelligences meanwhile standing unhurt amidst this organization and disorganization of worlds; these integrating and disintegrating elements, this movement from lower to higher forms, from little to greater excellences; yet this without attaining to "highest" or "perfect," because advancing in the infinite, which knows no ultimates. meanwhile intelligences, amid these changes, under the law of eternal progress, are ever-increasing in power, glory, might, dominion, love, benevolence, charity, justice, and all else that can make for the increase of their power and glory. in which strivings and achievements eternal evil is present; makes necessary and possible, in fact, the very strivings and achievements; and is the "foil on which good produces itself, and becomes known." the relationship of intelligences: it is seen that our prophet taught the eternity of intelligences; and that they are not only not created, but uncreatable; that though they differ in degree of intelligence, of knowledge, of love, hence differ also in power, in influence, in glory--in all that comes from soul power. the presiding intelligence to that order of things and beings to which we belong, is represented as standing among the intelligences destined to our earth, "and among these there were many of the noble and great ones." and the presiding intelligence said: "these i will make my rulers; for he stood among those that were spirits, and he saw that they were good." "the noble and great ones" are made rulers; and doubtless the principle here operating in respect of those intelligences destined to our earth, operates in all worlds and world systems. some of the "noble and great ones" stand at the head of worlds and groups of worlds, forming grand presidencies, in order and gradation based upon their power and appointment. all which is dependent upon their intelligence, their character, their nobility and greatness--measured by their capacity to serve. each one of such "rulers"--and each intelligence, in fact--independent in the sphere in which he is appointed to act, yet acting in harmony, through attainment of the knowledge of truth, with all other exalted and sanctified souls--these are gods, or the rulers in this universe. these make up david's "congregation of the mighty," in which god, "more intelligent than them all," standeth and judgeth "among the gods." (psalms 82: 1.) and to these, in their several stations, other intelligences owe loyalty, submission--call it worship if you like; at any rate it must be unshaken loyalty, in order to attain the ends proposed in all "plans of salvation," "gospels," "societies," "kingdoms of god," and the like, in which "plans," "gospels" and the rest, each spirit agreed and covenanted to accept, as also to obey and honor those appointed to direct and bring to pass that which was ordained in the councils of divine intelligences. "at the first organization in heaven," said the prophet, speaking with reference to matters pertaining to our earth, and the probation of spirits upon it in earth-life--"at the first organization in heaven we were all present, and saw the savior chosen and appointed, and the plan of salvation made, and we sanctioned it." this the meaning of "man [the race] was also in the beginning with god." and as to the "rulers," "presidencies"--they are not "rulers" in the worldly sense of those words. "government" here, "office" in the "kingdom of god," means opportunity for service, not of mastery. "ye know that the princes of the gentiles exercise dominion over them, and they that are great exercise authority upon them. but it shall not be so among you. but whosoever would be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant; even as the son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." so joseph smith: "the powers of heaven can only be controlled upon the principles of righteousness. when men undertake to cover their sins or to gratify their pride or vain ambition or exercise control or dominion or compulsion upon the souls of the children of men in any degree of unrighteousness, the heavens withdraw themselves, the spirit of the lord is grieved, and when it is withdrawn, amen to the authority of that man. no power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long suffering, by gentleness, and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul, without hypocrisy, and without guile." this, the principle of heavenly rule. man's freedom: through all that is here set forth as joseph smith's doctrines, it will be seen that the free moral agency of man is regarded as a reality. first, the recognition of man, as a spirit, being a self-existent entity--not a created thing; "man [i.e., all men, the race] was in the beginning with god. intelligence, or the light of truth, was not created or made, neither indeed can be." then second, "all truth is independent in that sphere in which god has placed it, to act for itself, as all intelligence also, otherwise there is no existence. behold, here is the agency of man, and here is the condemnation of man, because that which was from the beginning is plainly manifest unto them, and they receive not the light. and every man, whose spirit receiveth not the light, is under condemnation, for man is spirit." the fact of free moral agency runs through all the prophet's revelations in similar spirit. indeed, in one scripture he represents the chief sin of lucifer as being an attempt to "destroy the agency of man;" and for which he was driven forth from heaven. the effect of these two doctrines, the recognition of the spirit of man as an eternal being, and his being a free moral agent, is tremendous in accounting for things. elsewhere, contrasting this view of things with some modern christian views, i have said: "as matters now stand, the usually accepted christian doctrine on the matter of man's origin is that god of his free-will created men. that they are as he would have them, since in his act of creation he could have had them different if he had so minded. then why should he--being infinitely wise and infinitely powerful, and infinitely good--for so the creeds represent him--why should he create by mere act of volition, beings such as men are, not only capable of, but prone to, moral evil? which, in the last analysis of things, in spite of all special pleadings to the contrary, leaves responsibility for moral evil with god? god's creative acts culminating thus, the next pertinent questions are: then what of the decreed purpose of god to punish moral evil? and what of the much-vaunted justice of god in that punishment? wherein lies the just responsibility of man if he was so created as to love evil and to follow it?" it is revolting to reason, as it is shocking to piety, to think that god, of his own free will, created some men, not only inclined to wickedness, but desperately so inclined; while others he, of his own volition, created with dispositions naturally inclined toward goodness. in like manner stands it with man in relation to his inclination to faith, and to unbelief; and yet, under the orthodox belief all are included under one law for judgment! on the other hand, under the conception of the existence of independent, uncreated, self-existent intelligences, who by the inherent nature of them are of various degrees of intelligence, doubtless differing from each other in many ways, yet alike in their eternity and their freedom; with god standing in the midst of them, "more intelligent than them all," and proposing the betterment of their condition--progress to higher levels of being, and power through change--under this conception of things, how stand matters? why, ever present through all changes, through all the processes of betterment, is the self-existent entity of the "intelligence" with the tremendous fact of his consciousness and his moral freedom, and his indestructibility--he has his choice of moving upward or downward in every estate he occupies; often defeating, for a time, at least, even the benevolent purposes of god respecting him, through his own perverseness; he passes through dire experiences, suffers terribly, yet learns by what he suffers, so that his very suffering becomes a means to his improvement; he learns swiftly or slowly, according to the inherent nature of him, obedience to law; he learns that "that which is governed by law is also preserved by law, and perfected and sanctified by the same; and that which breaketh the law and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, cannot be sanctified by law, neither by mercy, justice nor judgment. therefore they must remain filthy still." this conception of things relieves god of the responsibility for the nature and status of intelligences in all stages of their development; their inherent nature and their volition makes them primarily what they are, and this nature they may change, slowly, perhaps, yet change it they may. god has put them in the way of changing it, by enlarging their intelligence through change of environment, through experiences; the only way god effects these self-existent beings is favorably; he creates not their inherent nature; he is not responsible for the use they make of their freedom; nor is he the author of their sufferings when they fall into sin: that arises out of the violations of law, to which the "intelligence" subscribed, and must be endured until the lessons of obedience to law are learned. this conception of the order of things, as to the existence of "intelligences" and in the moral government of the world, discovers a harmony in that government which at once challenges our admiration, and bears evidence of its truth. eternity of relationships: matching these eternal things, an eternal universe, eternal spirit entities, eternal good, with its background of eternal evil,--eternal law, agency and the like, is the prophet's doctrine of eternal relations. intelligences are begotten spirits; spirits are begotten men and women; these become resurrected and exalted personages, spirit and element in them being eternally united, whence proceeds the fulness of joy, and glory, and power. the prophet taught that these relations, under which such begettings proceed in celestial worlds, are themselves eternal. the marriage covenant which united immortal beings is eternal, hence the eternity of the marriage covenant which joseph smith introduced in our dispensation, called the "new and everlasting covenant of marriage," by which marriages, under the law of god, are made in our sacred places for time and eternity. thus the relationships of exalted intelligences is also a thing regulated and sanctified by law; and from these relations come the family, a permanent, eternal institution; whence spring, also, all other relationships existing among the exalted intelligences of all worlds and world-systems; until, indeed, all are bound and united together in bonds of relationships founded on mutual covenants and agreements, and sanctified by love and sympathy. we may not persue this division of our subject further now. i merely call your attention to these doctrines of the prophet, without making any attempt to weave them into a system of philosophy of things, or of sentient existences; but i am persuaded that these doctrines set forth by the prophet-teacher of our dispensation, not indeed as the result of his own, human meditation, but based upon knowledge which god revealed to him--therefore, coming with divine sanction--i am persuaded, i say, that these doctrines contain the elements of a physical, moral and spiritual philosophy that will be the accepted philosophy of the new age now dawning upon our world; a philosophy that will supersede all other philosophies and remain steadfast in both the beliefs and affections of mankind. the elements, i say, are here in these doctrines; they await only some future spencer to weave them into synthetic completeness, that shall be as beautiful as it will be true, to make that philosophy acceptable to the higher intellects of our age. vii. the prophet's generalizations. a word in relation to the manner of the prophet's teaching. it was unique in its way. he may scarcely be said to have made any attempt at creating a system of philosophy however much may be said for his system of religion and of ecclesiastical government. his philosophical principles were flung off in utterances without reference to any arrangement or orderly sequence; and in the main were taught in independent aphorisms, which is a remarkably effective way of teaching, for an aphorism resembles the proverb, and is a form in which truth is bound to live. it is the american philosopher emerson, i think, who describes a proverb to be the language of absolute truth--the statement of truth without qualification. it is the literature of power. fortunate, indeed, is the man who gives a people or nation a proverb; and so, too, is the nation or people fortunate who receive it. like mercy, it is twice blessed, it blesseth him that gives and him that takes. usually proverbs are produced by a race's experience. proverbs come up out of the tribulations of a people. they are produced slowly and represent the hived wisdom of the ages. books of proverbs are not written by men, to whom they are sometimes ascribed, they represent a collection slowly produced through centuries. such are the proverbs of our bible; proverbs of the chinese classics; and the proverbs of the hindoo literature. joseph smith gave to his age many of these generalized truths, more, i think, than has fallen to the lot of any other teacher, save jesus, the christ. i can but repeat a few of these as examples: "the glory of god is intelligence." "it is impossible for a man to be saved in ignorance." "a man is saved no faster than he gets knowledge." "knowledge saves a man, and in the world of spirits no man can be exalted but by knowledge." "whatsoever principle of intelligence we attain unto in this life will rise with us in the resurrection." "if one man, by his diligence, obtains more knowledge than another, he will have so much the advantage in the world to come." "there is a law irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated; and when we obtain any blessing from god, it is by obedience to that law on which it is predicated." "adam fell that man might be, and men are that they might have joy." "this is the glory of god--to bring to pass the immortality and the eternal life of man." "the elements are eternal, yea, the elements are the tabernacle of god. man is the tabernacle of god, even temples." "the elements are eternal, and spirit and element, inseparably united, receive a fulness of joy [hence the importance of man's earth life in which spirit is united to earthly elements.] "if men do not comprehend the character of god, they do not comprehend themselves." "god himself was once as we are now; and is an exalted man; for adam was created in the very fashion, image and likeness of god." "the spirit of man is not a created being; it existed from eternity, and will exist to eternity. anything created cannot be eternal." "the spirit and the body is the soul of man; and the resurrection from the dead is the redemption of the soul." "it is the first principle of the gospel to know for a certainty the character of god, and to know that we may converse with him as one man converses with another." "jesus was in the beginning with the father. * * * man was also in the beginning with god. intelligence, or the light of truth, was not created or made, neither indeed can be." "jesus treads in the footsteps of his father, and inherits what god did before; and god is thus glorified and exalted in the salvation and exaltation of all his children." "the things of god are of deep import; and time and experience and careful and ponderous and solemn thoughts can only find them out. thy mind, o man, if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens and search into and contemplate the darkest abyss and the broad expanse of eternity--_thou must commune with god_!" the prophet represents god as saying: "i give unto men weaknesses that they might be humble, and my grace is sufficient for all those who humble themselves before me." to one who inquired how he governed men so well, he said: "i do not govern them: i teach men correct principles, and they govern themselves." these sayings, with many others of like character, in the future literature of america, philosophical and religious, will make its pages blaze with glory. they are destined to become generally accepted principles of truth. they will become household aphorisms. they are words spoken by inspiration of god. they come from what carlyle calls, "the inner fact of things." they will live to influence the future generations of america, and of men everywhere. viii. an american prophet. america the "old world:" there is one more thought i would like to present to you respecting this prophet, joseph smith. he is pre-eminently the american prophet. he is not the "boy prophet;" i dislike that term. he is not the "prophet of palmyra;" he is the prophet of the dispensation of the fulness of times; if localized at all he must be known as the "american prophet." never was greater mistake made than to suppose that the disciples of joseph smith could be unpatriotic americans. they must be ardently patriotic americans. that this is true, let me a little show it. a line in one of our hymns runs: "for in adam-ondi-ahman, zion rose where eden was." what is the meaning of this? it means that the prophet taught that the american continents are not the new world, but the old; teacher that eden was here in america. adam-ondi-ahman, the place where adam dwelt after being driven from eden, the prophet declared to be in missouri, in the valley of the grand river. he represents a gathering together there of the patriarchs of the antediluvian age: and tells how they blessed adam, or "michael," the "ancient of days;" and adam rose among them and blessed the patriarchs, his posterity, and told what should befall them to their latest generations. among the patriarchs enoch was pre-eminent for righteousness. he, in this western hemisphere, founded a city, sanctified it, and called it "zion," the abode of the pure in heart; "for this is zion"--wherein that word relates to a people--"the pure in heart." hence "zion rose where eden was," here in america. but in the course of time "enoch walked with god: and he was not; for god took him." that is, according to paul, god translated him, that he should not see death (gen. v; heb. xi); and according to joseph smith, this happened to his city also; hence the saying, "zion's fled." then after the flood, the lord led to these western continents the jaredite colony from the euphrates valley; and sixteen centuries later the nephite colony from jerusalem. in each case the lord declared to the peoples so led to the western world that it was "a choice land above all other lands." the savior, in the most glorious manner, after his resurrection from the dead, visited these blessed western continents and declared that here should be built a holy city by the united efforts of the house of israel, chiefly the descendants of the patriarch joseph, of egyptian fame, and the gentile races who have right to an inheritance in the land; and the city should be called "zion," a "new jerusalem." the "zion" from which "the law should go forth," as the word of the lord should go forth from old jerusalem. because of the future establishment of this city, of zion, upon these western continents, as also on account of enoch's zion, they are called the "land of zion." the constitution of the united states inspired of god: joseph smith also taught that the constitution of the united states was a god-inspired instrument. "it is not right," he represents the lord as saying, "that one man should be in bondage to another;" and hence the constitution should be maintained for the preservation of the rights, and the protection of all flesh, "according to just and holy principles, that every man may act in doctrine and principle, pertaining to futurity, according to the moral agency which i [the lord] have given unto him, that every man may be accountable for his own sins in the day of judgment. and for this purpose have i established the constitution of this land by the hands of wise men whom i raised up unto this very purpose." so joseph smith's disciples hold the constitution of the united states to be inspired of god. i think sometimes, however, that we do not realize all that this truth means. we are apt to think of things in mass, and do not take the time to analyze them. what does it mean to say that the constitution of the united states is an inspired instrument? undoubtedly, it means primarily that god recognizes the right of the people, in their political capacity, to govern themselves. it expresses the divine belief, so to speak, in the capacity of man for self-government. it means that the people in their political affairs are sovereign; for this is the chief thing which distinguishes the american government from other political systems of government. we are not always happy in our forms of expression. we do not make our terminology always meet our ideas. in spite of the fact just alluded to--viz., the people are sovereign, we talk of, and pray for, "those who rule over us," meaning presidents, cabinets, senators, governors, and the like; but these are not "rulers," they are the people's servants, elected for a limited time to administer government according to law, under the provisions of our constitution; but they serve, they do not rule. the people are sovereign, and the people alone are rulers, and they appoint or elect their servants. moreover, this constitution provides for the freedom of the press; for freedom of speech; for freedom and independence of the individual. it guarantees religious liberty, hence a free church, as well as a free state, each independent of and separate from the other. the government is an indestructible union, composed of indestructible states. to hold that the constitution which provides for these things, is inspired of god, is to hold that each of these separate things, as well as the thing in mass, is ordained of god by the hands of wise men whom he raised up to establish this system of government; and to deny to the people the enjoyment of these several rights, to undertake, by any means whatsoever, to thwart the realization of government by the people, to attempt to defeat the expression of their will, or make it result different from what their untrammeled judgment would have it, is to make an infraction upon the things that have been ordained of god. in the above quotation concerning the system of government established by the constitution of the united states being inspired of god, we may discern the purpose of god in the establishment of such a government. that purpose is that every man may become directly and personally responsible to god for his actions in matters relating to civil government--"that every man may be accountable for his own sins in the day of judgment." the principle is, however, more fully developed in the book of mormon than in the quotation here considered. the incident which develops the principle occurs in the reign of the first mosiah, and at a period that corresponds with the latter half of the second century b.c. the old king proposed to his people a revolution in the form of government by which monarchy should be abandoned and a republican form of government established in its place. in urging this revolutionary measure the good king said: "it is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe, and make it your law, to do your business by the voice of the people. and if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of god will come upon you, yea, then is the time he will visit you with great destruction, even as he has hitherto visited this land. * * * and i command you to do these things in the fear of the lord; and i command you to do these things, and that ye have no king; that if these people commit sins and iniquities, they shall be answered upon their own heads. for behold, i say unto you, the sins of many people have been caused by the iniquities of their kings; therefore their iniquities are answered upon the heads of their kings. and now i desire that this inequality should be no more in this land, especially among this my people; but i desire that this be a land of liberty, that every man may enjoy his rights and privileges alike, so long as the lord sees fit that we may live and inherit the land; yea, even as long as any of our posterity remains upon the face of the land." but in order that this element of moral responsibility may be brought into civil government, it stands to reason that every individual must be free and untrammeled in the exercise of his political duties, including the casting of his vote. each individual must have an equal voice in the government. every man must be a sovereign in the civil institution, and his vote must represent the voice and judgment of a free man. a vote unawed by influence, and uncoerced by any power whatsoever. less than this would convert the whole scheme of government by the voice of the people into mockery. under a system of government by the people, in order to retain the element of moral responsibility of the people in civil affairs, there must be no appeal but to the intelligent judgment of the individual. each man's act must be the act of a free man; and those who would corrupt the electorate of a government where the people rule, or sway it by any other force than by an appeal to reason, would destroy this element of personal, moral responsibility in civil government, and in the case of those of us who accept this book from which i am quoting--if we would appeal to any other force than to that of reason or resort to any species of coercion, _we would be setting ourselves against an order of things that god has ordained_. adherence to these principles is pure americanism. this is constitutional morality. this is both the principle and the policy that will most inure to the perpetuation of our free institutions. this is the sheet-anchor of our safety as a nation--our surest guarantee of god's favor. the man who promulgated this doctrine of individual, personal responsibility to god in the affairs of civil government, where the people rule, is worthy to be numbered among the greatest of american statesmen, american teachers, american prophets! it means a great deal, this idea that the constitution of the united states is inspired of god! america fortified of god against other nations: not only did the prophet teach the doctrine that the united states constitution was inspired of god, but he tells us through the book of mormon that god has fortified this land against all other nations. i will read you the passage. the lord said to lehi: "behold, this land shall be the land of thine inheritance, and the gentiles shall be blessed upon the land. this land shall be a land of liberty unto the gentiles, and there shall be no kings upon the land who shall raise up unto the gentiles. and i will fortify this land against all other nations, and he that fighteth against zion [these continents of the western world] shall perish, saith god; for he that raiseth up a king against me shall perish, for i, the lord, the king of heaven, will be their king, and i will be a light unto them forever that hear my words." this guarantee, however, this fortifying this land against all other nations, is upon a certain condition: the condition that the "god of the land, who is jesus christ," shall be honored by them. on this head i want to read to you a passage from a certain american statesman, that i can easily believe was one of the god-inspired men appointed to assist in the maintenance of true constitutional principles, as others were inspired to found the constitution. i refer to the great statesman of nationalism, daniel webster, who, before the new york historical society, in 1852, in his last public address, said: "unborn ages and visions of glory crowd upon my soul, the realization of all which, however, is in the hands and good pleasure of almighty god; but, under his divine blessing, it will be dependent on the character and the virtues of ourselves, and of our posterity. if classical history has been found to be, is now, and shall continue to be, the concomitant of free institutions, and of popular eloquence, what a field is opening to us for another herodotus, another thucydides, and another livy! "and let me say, gentlemen, that if we and our posterity shall be true to the christian religion--if we and they shall live always in the fear of god, and shall respect his commandments--if we and they shall maintain just, moral sentiments, and such conscientious convictions of duty as shall control the heart and life--we may have the highest hopes of the future fortunes of our country, and if we maintain those institutions of government and that political union, exceeding all praise as much as it exceeds all former examples of political associations, we may be sure of one thing--that, while our country furnishes materials for a thousand masters of the historic art, it will afford no topic for a gibbon. it will have no decline and fall. it will go on prospering and to prosper. "but if we and our posterity reject religious instruction and authority, violate the rules of eternal justice, trifle with the injunctions of morality, and recklessly destroy the political constitution which holds us together, no man can tell how sudden a catastrophe may overwhelm us, that shall bury all our glory in profound obscurity. should that catastrophe happen, let it have no history! let the horrible narrative never be written! let its fate be like that of the lost books of livy, which no human eye shall ever read; or the missing pleiad, of which no man can ever know more, than that it is lost, and lost forever!" such were the sentiments of this patriotic statesman; but the beautiful and flowing periods in which he expresses his thought, are in no respects better or stronger, or more patriotic than the rugged utterances of joseph smith, in whose utterances throughout our sacred books, there is a wealth of pure american sentiment that is the basis of a patriotism that shall yet exceed all praise. in view of all that is here set forth, i submit that joseph smith was pre-eminently the american prophet. standing in the midst of these ideas to which we have ascended in thought about this man and his life's work, all which tend to establish his claims as a prophet--"a teacher sent of god"--how unworthy indeed seem the attempts of men to stay his work, or defame his character by their silly misrepresentations! we hear a babel of confused voices coming up from the past, "pelting his memory with their unsavory epithets," but all is vain; he may not be disposed of in such manner. meanwhile, the truths he taught will live to instruct mankind, and of joseph smith it will yet be said--as josiah quincy half predicted sixty-three years ago--he influenced his countrymen more than any other historical american of his time. (https://mormontextsproject.org/), with thanks to andy hobbs and shawnee hawkes. reminiscences of joseph, the prophet, and the coming forth of the book of mormon. by elder edward stevenson, of the church of jesus christ of latter-day saints. illustrated. salt lake city: published by the author. 1893. [image: edward stevenson, born may 1st, 1820, at gibraltar, spain.] preface. in presenting this pamphlet of reminiscences to the public, the author desires to explain the circumstances that induced him to issue it. while delivering a series of illustrated lectures in the various tabernacles and public halls throughout the territory--and which were repeated on more than 200 different occasions--the author was earnestly solicited to publish the lectures, including engravings of the paintings, in the form in which they now appear. having become convinced from the great interest taken in the lectures, that they were productive of much good, the author finally determined to submit the lectures to the public. the author having been personally acquainted with the prophet joseph smith, and having been with him in many of his trying experiences, desires to add his testimony to the truth of the work inaugurated by him, under instructions from the almighty, and hopes that the incidents herein related will induce many to investigate this great and important work; for he that judgeth without investigation is unwise. respectfully, the author. reminiscences of joseph the prophet chapter i. the mighty messenger of the latter-day dispensation.--a brief record of a life fraught with matchless heroism, under all manner of persecution, trials, imprisonment, hardships and finally martyrdom. [image: joseph smith, the prophet.] the picture herewith presented is one of the few produced of the prophet joseph smith. it is here reproduced from one published in harper's pictorial many years ago and now makes its appearance for the second time. although it is only a wood cut, there are in it some true lines and features of the prophet when he was about the age of twenty-six. at this early period the science of photography was but in its infancy and pictures of prominent men were neither so correct nor plentiful as at the present time. it is, indeed, very proper and desirable to preserve the best pictures of those who have proven themselves the benefactors of our country, and more especially so of him who was chosen and ordained of god to give light and truth and eternal blessings to mankind. of the few likenesses of our martyred prophet placed before the public, there has been one presented by his son (joseph smith, jr.), which purports to be a copy or fac simile of a painting which was evidently taken when he was quite young. it is a front view and, in some respects, bears a striking resemblance to the one we present to our readers, notwithstanding that ours is a side view. many efforts have been made to obtain a good portrait, but, it is to be regretted, without satisfactory results. brother nathan t. porter, of centerville, davis county, utah, who first saw joseph smith in jackson county, mo., in the year 1831, is very much pleased with this picture, and so also is aunt zina d. h. young, who sees in it many striking features of the youthful prophet. i first saw him in 1834 at pontiac and the impression made upon my mind by him at that time causes me now much pleasure in presenting the picture to his many friends. the love for him, as a true prophet of god, was indelibly impressed upon my mind, and has always been with me from that time, although nearly sixty years have since passed away. in that same year, 1834, in the midst of many large congregations, the prophet testified with great power concerning the visit of the father and the son, and the conversation he had with them. never before did i feel such power as was manifested on these occasions, and, although only a small percentage of those who saw and heard him accepted the restored gospel, there was not one who dared to dispute it. many of our neighbors were heard to say: "well, if mormonism is true, it will stand; if not true, it will fall." many of them lived to see it stand and increase, and while they themselves passed away in death's embrace, the work continued to flourish and prosper. the fact that so few received his testimony caused me, for a time, to greatly marvel. but when i looked back to the period when jesus and his chosen twelve and seventies labored, with all their might, for the salvation of a fallen world, even with all manner of signs following their labors, and saw how few believed in our embraced their testimony in that day of mighty power, when even the grave was robbed of its victims and the dead commanded to come forth and live, and that while the dead lived the living were dead; yea, when i saw and meditated upon these things, i became somewhat reconciled, and the words of the lord, through jeremiah, recurred to my mind and i was satisfied. the words were these, "and i will take you one of a city, and two of a family, and i will bring you to zion. and i will give you pastors according to mine heart, which shall feed you with knowledge and understanding."--jer. 3. chap. 14, 15. after these lessons i learned that while the gospel was free to every one, yet every one was not free to receive the gospel. while thus speaking of the prophet's visit to pontiac, oakland county, michigan (then a territory), i cannot pass by the predictions which he then made and which were afterwards literally fulfilled as witnessed by myself and many others. joseph said, "if you will obey the gospel with honest hearts, i promise you in the name of the lord, that the gifts as promised by our saviour will follow you, and by this you may prove me to be a true servant of god." i am, with others, a witness that these gifts did follow many in the branch of the church which was raised up in pontiac. among them were deacon bent of the presbyterian church, who was the first one baptized (and who afterwards became president of the high council in nauvoo). his daughter mary was the first one who spoke in tongues in this branch. besides mary curtis, joseph wood, elijah fordham and others also enjoyed that gift. we felt that we were blessed above kings, rulers and potentates of the earth and truly we were a happy branch of the church of jesus christ of latter-day saints. our souls were full of joyous thanksgiving, and our songs of gladness rejoiced the heart by day, dispelled the gloom of night and welcomed the coming morn. those only can realize our happiness and delight who sing with the soul and understanding the beautiful song of zion: we thank thee, o god, for a prophet, to guide us in these latter days; we thank thee for sending the gospel to lighten our minds with its rays. the above named mary curtis, who afterwards became sister reed, will be remembered as the lady who spoke in tongues in the logan temple about three years ago, on a fast day, and who, on that same day, after having completed her day's work in the temple, went home in the evening and died. lyman o. littlefield, of logan, as well as myself and my sister mary stevenson clark, of farmington, davis co., utah, witnessed the speaking in tongues by mary curtis in michigan, sixty years ago, and also on this occasion in logan temple. these, however, were not the only blessings with which we were favored in the pontiac branch, for we enjoyed the presence of the venerable and venerated father of the prophet (joseph smith, sen.), the patriarch of the whole church of god on the earth. the writer was one of many who, under his hands, received choice and rare blessings, when the power of the holy ghost filled the house to such an extent that the tears flowed down the cheeks of even those who lived and died outside of the pale of the church. oliver cowdery, david whitmer and martin harris were also heard by the writer to testify that they, in open day, stood in the presence of the god who ministered unto the prophet. and indeed there was a power accompanying these testimonies which was irresistible, and which made deep and lasting impressions. although a mere humble widow's son, i felt proud and blessed of god, when he honored us by coming under our roof and partaking of our hospitality. oh! how my heart swelled with delightful emotions of heavenly love, as i selected and presented to him some of our choice apples in exchange for the golden nuggets of celestial truth, which he bestowed upon us as he partook of the humble but hearty hospitality of a widow's table! we were proud, indeed, to entertain one who had conversed with the father and the son, and been under the tuition of an angel from heaven, and who, under the immediate direction of the almighty, had organized the true church on the earth, after the exact pattern of that organized by god, through jesus christ, eighteen hundred years before. in parting from under our roof the prophet expressed a desire to have a loan of a large english book of martyrs which we possessed, promising to return it to us when he should meet us again in zion, in the state of missouri, which he did, and on returning it he said, "i have, by the aid of the urim and thummim, seen those martyrs, and they were honest, devoted followers of christ, according to the light they possessed, and they will be saved." for the benefit of those who have not been privileged to meet our beloved martyred prophet, i deem it a favor to present the picture, with the incidents here narrated, for the pleasure and consideration of all who may peruse them. joseph smith was born december 23rd, 1805, in sharon, windsor county, vermont. at about the age of eight years, he passed through an ordeal which gave remarkable evidence of heroic fortitude and indomitable power of will, under intense bodily suffering. after recovering from a severe typhus fever, a fever sore affected his leg and threatened him with the loss of the limb. under these circumstances, a consultation of physicians was held, and after making an incision eight inches in length, and examining the bone, they decided that, if his life was to be saved, amputation of the member was absolutely necessary. this operation, however, was so strongly opposed by both parents and son that the doctors finally concluded to remove the affected parts of the bone. accordingly, they called for a strong cord to bind the lad, and were intending to give him a stimulant; but to all this our young hero most decidedly objected, saying, "i will not touch one particle of liquor, neither will i be tied down; but i will have my father sit on the bed and hold me in his arms, and then i will do whatever is necessary to have the bone taken out." by drilling into the bone on each side of the part affected, three pieces of bone were extracted, the removal being made with a pair of forceps. the manhood and willpower of this noble youth of eight years, under so trying an ordeal, foreshadowed the story of his life--a life fraught with matchless heroism, under all manner of persecution, trials, imprisonments, hardships and finally martyrdom. the howlings of murderous mobs, infuriated by infernal legions, the lying slanders of a vile hireling priesthood, and the base treachery of loathsome traitors, proved utterly powerless to cause him to swerve a single hair's breadth from the cause of god and the interests of the downtrodden and oppressed. to the transgressor and hypocrite he was a fierce lion in the way, to injured innocence he was a tower of strength, and to the poor and helpless he was ever a brother and a friend. he lived a hero of heroes, and a prophet of prophets, and to save his brethren from harm and bloodshed, he dauntlessly went to his death, and died a martyr of martyrs. the world, in its wickedness and crime, may treat his memory with derision and scorn; but when his defamers are forgotten, the great and mighty prophet of god who, under the name of joseph smith, laid down his life for truth and his brethren, shall be fondly enshrined in the heart of the universe and his life and actions approved and applauded by the loving lips of eternity. it has been truly said that "god moves in a mysterious way" in order to perform his wonders, and the scriptures lead us to believe that he often leads us by a "way that we know not of." seldom, or never, were these expressions more fully verified than in the removal of the future prophet's father from vermont and his settling in palmyra in new york state. little did the good man dream of the fact, as he wended his way from his former home, that he was being led by the lord to the very place where his son's great work was to be accomplished. yet such was certainly the fact. every step of his journey was guided by the controlling power and wisdom of god, and, although he knew it not, he settled just where god wanted him and where he wanted his son, who was to be like joseph of old, the saviour of his father's house. when between the ages of fourteen and fifteen, after earnestly calling upon god, joseph had his first vision, as set forth in another chapter. when he was between seventeen and eighteen years old, he had his second vision, which is likewise elsewhere described. and when he was between twenty-one and twenty-two, after having been instructed by a heavenly messenger for four years, in the year 1827 the golden records were entrusted to the custody of the youthful prophet. he had been married just eight months and four days at this time. in the year 1827, by the aid of the urim and thummim, or interpreters, the history of two lost nations was translated, the one being the nation of the jaredites and the other that of the nephites. the remnants of the latter of these nations of the nephites were the wild indians of america, who were first discovered by columbus in the year 1492. on the sixth day of april, 1830, the church of jesus christ of latter-day saints was organized. and on the twenty-seventh day of june, 1844, the prophet sealed his testimony with his blood. joseph smith was murdered in carthage jail when he was in the prime of his life, being only thirty-eight years, six months and six days old. it was just fourteen years, two months and twenty-one days after the church was organized. strange as it may appear, our lord and saviour was murdered when only a few years younger than joseph, and both were put to death for the same cause, namely, the establishing of the church of christ on the earth, the one in the former and the one in the latter days. dark and solemn was that day when illinois shed the innocent blood of the two martyrs, joseph and hyrum smith. they were at the time under the protection of governor thomas ford, who pledged his sacred honor for their safety. but the pledge, which was never meant to be kept, was most shamefully broken, and these two heroic spirits were given up to a professed christian mob of merciless demons, and they were cruelly murdered in cold blood. these great and good men, servants of the most high god, of "whom the world was not worthy," were of one heart and one mind throughout all their life, and in death they were not separated. they fled together from the murderous mob to their destined home on high. there, while they bask in the sunshine of eternal peace and love, they testify by their blood to the horrid cruelties that reign in the heart of a wicked and apostate world. there were but four years, ten months and fourteen days between the ages of these noble martyred brothers, hyrum being the elder. joseph, on this occasion, voluntarily gave himself up to the strong arm of the law, for he had ever been willing to be tried by the tribunals of his country. at this time, our beloved prophet was impressed with a sad foreboding somewhat similar to that experienced in gethsemane by the saviour just previous to the crucifixion, when he called upon the father and said: "father, if thou be willing, remove this cup from me: nevertheless, not my will, but thine be done." the prophet joseph said, while on his way to carthage, "i am going like a lamb to the slaughter; but i am calm as a summer's morning; i have a conscience void of offence towards god and towards all men. i shall die innocent, and it shall yet be said of me, 'he was murdered in cold blood.'" elder bates nobles, now living, authorizes me to say that he heard the prophet utter those very words. well, this prophecy of our murdered prophet has been often fulfilled in the testimonies of the saints, both among themselves and before the world, as well as by the utterances of the honorable and upright men of all lands, but to its bitter cost, it has not yet been said by our nation. however, we will watch and wait. "god is just is all we say." "our patriarch and prophet, too, were massacred. they bled, to seal their testimony, they were numbered with the dead." chapter ii. the hill cumorah, where the plates of the book of mormon were concealed by moroni and afterwards delivered by him to joseph smith.--some valuable history pertaining to this thrice-named hill. a beautiful picture of the hill cumorah is presented on the opposite page. the hill is situated in the northwestern part of new york, about thirty miles south of rochester. it is also near the new york central railroad, and only three and a half miles from palmyra station to the south, and on the canandaigua turnpike. this noted hill has been three times named and by three distinct and great nations. for particulars concerning its historical importance we begin our study in the year 1823. at that time there was found in the side of this historic hill, by an obscure boy, a number of gold plates. these plates were very ingeniously concealed in a stone box and, bearing a record and being now translated, supply us with all the earlier information contained on them. there is a vast amount of valuable history pertaining to this hill, which is far more picturesque than the hills which surround it. there is an extensive valley on the east, as well as one on the west side of the hill, where the turnpike runs south, passing through the town of manchester in the rear of the hill about two miles. manchester, as well as the hill cumorah, is situated in the township of manchester. the most prominent view of the hill is its north front. it extends south nearly a mile, where it terminates into a more level plateau, which is occupied as an agricultural district. from the highest point of the hill, which is the northern end, where the writer has stood a number of times, is one of the most lovely sights imaginable. to the east is the new york central railroad, about four miles north is a most lovely town named palmyra, and two miles northwest is where the father of joseph smith located a farm when the latter was only twelve years of age. finally, the whole country surrounding the hill from the most elevated spot, as far as the natural vision can grasp, is indeed a most charming scene of farms, orchards, houses, barns and rolling hills, with occasional forests, and in the proper season, fields of golden grain, barns well-filled, orchard trees laden with apples, peaches and pears, with here and there patches of strawberries, raspberries, blackberries, cherries, currants and garden vegetables in variety. all of these beautiful scenes have engraven upon my mind a picture which defies the artist's brush to place on canvas. [image: the hill cumorah.] the first name given to this hill (and by a lost nation who left the tower of babel 2000 b.c.) was ramah, as found in their history, page 606, new edition. this history is called the book of mormon, and this portion is written by a historian named ether. it was named the second time by an entirely different people, and called cumorah, as found on page 559, new edition, of the same book, by the historian whose name was mormon. the third name is bible hill, or mormon hill, and was given in the year 1829. having studied the history of these lost nations, i felt very much inclined to gratify the desires awakened in my bosom to visit the place. impelled by these aspiration, i undertook the journey and soon found myself at a pleasant and commodious hotel in palmyra. early on a summer's morning in the year 1870, after a gentle shower during the night, with just sufficient rainfall to lay the dust, i set out to walk to the hill. never can i forget the lovely scenery of that lonely but interesting walk down the most excellent canandaigua turnpike. among the objects passed on the way was the former home of joseph smith, and the very old and comely schoolhouse where he learned some of his early lessons. arriving near the object of my morning's walk, i set bout inquiring for the hill cumorah. but not one could i find in all the country round who could give me the desired information; until one, and the right one too, who was made to comprehend my mind and wish, said, "is it mormon hill that you want, or what is more familiarly known among us in this country as 'bible hill,' where old joe smith found the mormon bible? is it this place you wish to find?" having answered affirmatively the question, i was not only enabled, by my friend's direction, to learn the third and last name given to this hill, but to find myself standing upon the summit of one of the most interesting objects of my 100,000 miles' travel. it appeared more like a dream than a stern reality. could it be possible that here was the identical spot of ground where stood a being who had lived in the fourth century, some fourteen hundred and fifty years prior to my occupying this position? indeed, it was verily true. but, oh! the wonderful contrast between the two views, and the changes of scenery in that time! now a beautiful landscape: such a one as delights the vision, until the mind becomes swallowed up and absorbed in deep reflection. there are beauties of hills and dales, orchards and farms, lawns and gardens on every side, more especially to the north, east and west. just for a moment cast your eye on the engraving, which is the one of my choice, exhibiting, as it does, a north front, and to my mind the most lovely view of all. there are differing pictures of this hill, some real and some imaginary. the one presented is from a painting made from a photograph which apostle f. d. richards had taken while on a visit to this historic hill and country. some cows and other additions have been made to the picture, such as the carriage conveying the visitors along the roadway by the fence, to the house, where the owner of the hill and surroundings lives. but the main features of the hill are true representations of it, so much so that j. w. fox, jr., also bishop g. h. taylor, both of whom visited the place some years before, say it is the best picture of it that they have ever seen presented. brother edward hold, of south jordan ward had a vision of the hill (similar to the one the prophet joseph smith had), and described it very minutely before seeing the picture of it. he said, just above where he saw a portion of the top of the stone box there was a tree, and upon this point i interrogated him closely, stating that only two years previous bishop black, brother andrew jenson and i had visited the spot of ground, and there was no tree there; but he insisted that there was a tree just above the stone box, a clumpy tree, for he saw one there. it became necessary for an explanation before he should see the picture. at the period of discovery of the gold plates, there stood upon the side of the hill, about fifteen feet above where the stone box had so long reposed, a lone, solitary, sugar maple tree, and there continued to grow until twenty-two years ago, just as described by brother holt, who was so highly favored of god as to see the whole scene in a vision or dream. what made brother holt's vision all the more deeply interesting to me was that in 1871 i had enjoyed the great privilege and pleasure of visiting the hill in person, and of seeing the very identical spot of ground where mormon concealed the stone box and its precious records and where moroni, his son, finished the writing and sealed up these records. but there was no tree standing there as was described in the vision, for it had been cut down shortly before and was lying on the ground, not having as yet been removed. it was a clumpy sort of a tree, about two feet in diameter. for a long time it had stood there like a solitary sentinel guarding the sacred spot which contained the book that was to shape the destinies of thousands upon thousands of the human race, and people the heavens with the true sons and daughters of god. i have always regretted the removal of that tree, for it was a conspicuous mark on the northwest point of the now almost treeless hill. after satisfying brother hold as to the absence of the tree, which he had seen in his vision, he very readily recognized the painting as being a correct and accurate representation of the deeply interesting hill cumorah as he had seen it in his vision forty years before. brother holt, with respect to his vision, stated that he "had retired to bed, after reading the book of mormon, and that he had entertained some doubts regarding the vision joseph smith had of the hill, and of his finding the stone box containing the plates. but the vision which he had himself received concerning the matter served to remove every shadow of a doubt from his mind, for all future time. in the last chapter, written by moroni just before closing or sealing up the box, he engraved upon the plates the following words: "and i seal up these records, after i have spoken a few words, by way of exhortation, unto you; behold, i would exhort you, that when ye shall read these things, if it be wisdom in god that ye should read them, that ye would remember how merciful the lord hath been unto the children of men, from the creation of adam even down until the time that ye shall receive these things. i would exhort you that ye would ask god, the eternal father, in the name of christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in christ, he will manifest the truth of it unto you." brother holt, as well as hundreds of others, can testify that these words are true and in consonance with the words of jesus christ himself, "ask and it shall be given unto you, seek and ye shall find, knock and it shall be opened unto you," and also in accordance with the words of james, who says, "if any of you lack wisdom, let him ask of god, that giveth to all men liberally, and upbraideth not, and it shall be given him," but "let him ask in faith, nothing wavering." the boy joseph did not ask in vain, neither will any other person ask in vain who asks in faith for the word of the lord faileth not but endureth forever. my guide who accompanied me on my visit in 1871, pointed out to me many places of interest, and also entertained me hospitably at his table, where a number of harvesters had assembled. the covered carriage represented in the picture is conveying our party on my second visit to the house in which we all dined together, which is situated to the left of the painting. the dinner party to me was highly interesting, and all the more so as we sat conversing about the things of god right in the shadow of the hill cumorah. all spoke freely, and asked many questions, which i felt it a great pleasure to answer. they were anxious to hear something of the spread of the work since the gold plates were discovered in that remarkable hill, and i very gladly gratified them with a short account of the rise and progress of this "marvelous work and a wonder," from the day the angel visited cumorah and gave the plates to joseph, the boy-prophet, down to the present time, when the work has gathered into its cause some two hundred and fifty thousand saints, and founded the territory of utah in the west. the conclusion come to by this party of harvesters was that the subject of our conversation was indeed a "marvellous work and wonder." still, like many other time-servers and worldly-wise people, they felt their spirits weakening within them, and they exclaimed, "but mormonism is so very unpopular!" "yes," i replied, "it has been so since the jews and gentiles murdered the chief shepherd." our pleasant entertainment and agreeable conversation here terminated, after bearing my testimony to the divinity of the restored gospel, and to the fact that more than fourteen hundred years ago the gold plates, that contained the same, were sealed up and deposited in this very hill, destined to come forth and revolutionize the world, in these latter days. cordially bidding good-day to my hospitable host, i proceeded on my way, and found an old gentleman who lived west of the hill and who was quite agreeable and conversational on the subject of my visit to cumorah. he was well-acquainted with some of the history of the coming forth of the book which was to "speak out of the ground," although spiritually, he did not seem to have greatly benefited by this "marvelous work and a wonder." still, from him i gleaned some useful information. he pointed out the spot of ground where the stone box was placed, near the summit, and on the west side of the point of the hill. he likewise stated that soon after the rumor so widely spread regarding "joe" smith finding a gold bible, that there was great excitement throughout the whole country, and that it was about this time the rochester company located and searched for hidden treasure. questioning him closely he stated that he had seen some good-sized flat stones that had rolled down and lay near the bottom of the hill. this had occurred after the contents of the box had been removed and these stones were doubtless the ones that formerly composed the box. i felt a strong desire to see these ancient relics and told him i would be much pleased to have him inform me where they were to be found. he stated that they had long since been taken away. he further said that he knew "joe" smith as a "money digger" and a "visionary man" and martin harris as an honest reliable farmer. joseph in his history says that he worked in a mine for mr. stowel, hunting for hidden treasures, at fourteen dollars per month, hence his name as a money-digger. i then inquired if he ever knew joseph smith to be convicted of crime. he replied that he had not known him as having been convicted. the surrounding scenery, which embraced a young grove of beech, sugar maple, hickory, oak, bass-wood, etc., covering about five acres of ground, was very beautiful. the grove is about 200 yards southwest of where the plates were found. there was a fine, well-cultivated field of grain on the hillside. my loquacious guide showed me another and much deeper cavity made on the east side of the hill by the above-named rochester treasure seekers, a company of prospectors. they said that science aided by mineral rods did not lie and that most assuredly there were rich treasures concealed in the hill, and they were determined to have them. but with all their science and laborious excavations they failed to get a glimpse of the coveted treasures and returned to their homes if not richer, at least it is to be hoped wiser men, for the only results of their efforts were the holes they left on the hillside. notwithstanding this, there are strong and feasible reasons for believing that there is abundance of treasure hid up in cumorah, but it is guarded by the hand of the lord and none shall ever possess it until made known in the due time of the lord. the great and mighty nation of the jaredites, having departed from god and shed the blood of the prophets, became divided into bloodthirsty factions, who waged relentless and merciless wars against each other for many years; finally, after millions were slain, they arrayed themselves into two mighty opposing armies and mutually agreed to give each other four years in which to gather their entire forces of men, women and children around ramah, and there make one last appalling death struggle for victory, but so well were these colossal armies matched in numbers, valor, fury and hatred that they continued to fight day after day till both sides were completely destroyed from the face of the land. one man of all these great and mighty armies alone remained alive. ere they begin the dreadful carnage, they made excavations and hid up in ramah their immense treasures. the lord again peopled the land and they too became haughty and lifted up in the pride of their hearts, renounced god and slew his prophets, and division, war and bloodshed again filled the land with horror. once more were immense hosts arrayed into two great armies, the one called the nephites, the other the lamanites, and strange to say they also marshalled their forces, and undertook to make one last death struggle for victory or death. the battle ceased when the nephites were destroyed, and again millions lay dead upon the fatal ground. the jaredites' ramah was the nephites' cumorah, and their ashes commingle and repose in death. ere this last horrid conflict commenced, they, too, hid their untold treasures in this hill cumorah, and it was said by president young at farmington, davis co., utah, june 17, 1877, just two months and twelve days before his death: "there were a great many treasures hid up by the nephites. * * * i lived right in the country where the plates were found from which the book of mormon was translated, and i know a great many things pertaining to that country. i believe i will take the liberty to tell you of another circumstance that will be as marvelous as anything can be. this is an incident in the life of oliver cowdery, but he did not take the liberty of telling such things in meeting as i take. i tell these things to you, and i have a motive for doing so. i want to carry them to the ears of my brethren and sisters, and the children also, that they may grow to an understanding of some things that seem to be entirely hidden from the human family. oliver cowdery went with the prophet joseph when he deposited these plates. joseph did not translate all of the plates: there was a portion of these sealed which you can learn from the book of doctrine and covenants. when joseph got the plates, the angel instructed him to carry them back to the hill cumorah, which he did. oliver says that when joseph and oliver went there, the hill opened, and they walked into a cave, in which there was a large and spacious room. * * * they laid the plates on a table; it was a large table that stood in the room. under this table there was a pile of plates as much as two feet high, and there were altogether in this room more plates than probably many wagon loads; they were piled up in the corners and along the walls. * * * i tell you this as coming not only from oliver cowdery, but others who were familiar with it. * * * i relate this to you, and i want you to understand it. i take this liberty of referring to these things so that they will not be forgotten and lost. "carlos smith was a young man of as much veracity as any young man we had, and he was a witness to these things. samuel smith saw some things, hyrum saw a good many things, but joseph was the leader. now, you may think i am unwise in publicly telling these things, thinking perhaps i should preserve them in my own breast; but such is not my mind. i would like the people called latter-day saints to understand some little things with regard to the workings and dealings of the lord with his people here upon the earth."_--journal of discourses, vol. 19, p. 36._ it was likewise stated to me by david whitmer in the year 1877 that oliver cowdery told him that the prophet joseph and himself had seen this room and that it was filled with treasure, and on a table therein were the breastplate and the sword of laban, as well as the portion of gold plates not yet translated, and that these plates were bound by three small gold rings, and would also be translated, as was the first portion in the days of joseph. when they are translated much useful information will be brought to light. but till that day arrives, no rochester adventurers shall ever see them or the treasures, although science and mineral rods testify that they are there. at the proper time when greed, selfishness and corruption shall cease to reign in the hearts of the people, these vast hoards of hidden treasure shall be brought forth to be used for the cause and kingdom of jesus christ. changing the scene once more another prophet, whose name was mormon, stood on the summit of this hill. at that time a great and fierce battle was fought. after the conclusion of the battle, which occurred about 1472 years ago, mormon's grief was expressed on this heart-rending and doleful scene as found on page 560 of their history in the book of mormon. we will here again refer to the great battle of the lamanites and nephites: "and when they had gone through and hewn down all my people save it were twenty and four of us, (among whom was my son moroni) and we having survived the dead of our people, did behold on the morrow, * * * from the top of the hill cumorah, the ten thousand of my people who were hewn down, being led in the front by me. and we also beheld the ten thousand of my people who were led by my son moroni." (mormon 6:11-12) and other generals are named who led each their ten thousand until we reach the enormous number of two hundred and thirty thousand men, with their wives and children, who were strewn around this most marvelous hill: "and their flesh, and bones, and blood lay upon the face of the earth, * * * to moulder upon the land, and to crumble and to return to their mother earth. and my soul was rent with anguish, because of the slain of my people, and i cried: o ye fair ones, how could ye have departed from the ways of the lord! o ye fair ones, how could ye have rejected that _jesus,_ who stood with open arms to receive you! behold, if ye had not done this, ye would not have fallen. but behold, ye are fallen, and i mourn your loss. o ye fair sons and daughters, ye fathers and mothers, ye husbands and wives, ye fair ones, how is it that ye could have fallen! but behold, ye are gone, and my sorrows cannot bring your return. and the day soon cometh that your mortal must put on immortality, and these bodies which are now mouldering in corruption must soon become incorruptible bodies; and then ye must stand before the judgment seat of christ, to be judged according to your works; and if it so be that ye are righteous, then are ye blessed with your fathers who have gone before you. o that ye had repented before this great destruction had come upon you. but behold, ye are gone, and the father of heaven knoweth your state, and he doeth with you according to his justice and mercy." before leaving the prophet mormon standing on the hill in his lamentation, let us still extend the vision over the great battlefield, calling to mind that the 230,000 men were all soldiers, then were their wives, mothers, fathers, brothers and sisters, which we will multiply by five, making 1,150,000 souls; then extend the vision over and around the enemy's camp, and at least double the number of slain, increasing the sad scene to the enormous total of 2,300,000 souls. only for a moment imagine that we see the camp just before that great battle: twenty-three camps each of 10,000, with a general at their head, would be required for the 230,000 soldiers. while i was standing upon this same spot of ground about three years ago, my mind contrasted the various changes of the present with the past and i fancied that i could review, as did mormon, the sad and gloomy picture of his time, 1472 years ago. the fathers of those who fell around this historic hill came from jerusalem 600 years b.c. they were warned of god to flee from the land, because of the terrible calamities that were about to befall the inhabitants of that once holy city, for killing the prophets of god and for their wickedness. the decrees of god were fulfilled in the destruction of the inhabitants of jerusalem, after they crucified the saviour and his disciples, and became fully ripe in iniquity. but 600 years before these disasters, the colony, who were directed by revelation, crossed the sea, landing in south america, building up cities, migrating northward, and leaving in their tracks northward many cities, temples, massive walls, and fortifications, some of which have been discovered by catherwood and stevens, as well as by many other historians; and new discoveries are still being brought to light. among the many remarkable ruined aboriginal cities of the continent of america, palenque is one of the most noted. it is situated on the rio chacamas, a branch of the great river usumasinta, on the borders of yucatan. it is in latitude 17 degrees 30 minutes north, longitude 92 degrees 25 minutes west. in this old city of ruins is a temple--no doubt one of the nephite temples. the picture shows it as restored from the relics that are left. it is built of stone and is at the base 310 feet long, 180 feet deep, and 25 feet high. ranges of stone steps 30 feet broad lead up to it, flanked with gigantic statues nine feet high, carved in stone. there are numerous hieroglyphics engraven but considerably defaced. [image: palenque restored.] the book of mormon speaks of many temples and cities which were built by the people of this time, and no doubt this is one of them in ruins. but who is there that is able to tell the story of those mound builders, excepting their own revealed history? it must be remembered that this last nation, called nephites, became a very numerous people, and their history, which they were commanded of the lord to keep on thin plates of gold, informs us that while they lived lives of purity, serving god prayerfully, they prospered exceedingly. the precious metals abounded on this new and promised land, so beautifully described by the ancient prophet moses. this man of god, just before his death, blessed the children of israel, and of joseph, he said: "blessed of the lord be this land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush let the blessing come upon the head of joseph, and upon the top of the head of him that was separated from his brethren. his glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of ephraim, and the thousands of manasseh." now, if we can successfully establish this continent of america as being the land spoken of by moses--which is verily true--then we shall find not only those lost nations but the present generation dwelling on this land abounding in the good things found even in the lasting hills, and a choice land above all others. as evidence i will introduce the words of our famed patriarch, father jacob: "joseph is a fruitful bough, even a fruitful bough by a well; whose branches [children] run over the wall [the ocean]. the archers have sorely grieved him, and shot at him, and hated him, but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty god of jacob; from thence is the shepherd, the stone of israel. even by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors [abraham and isaac, whose land was jerusalem] unto the utmost bound of the everlasting hills [rocky mountains;] they shall be on the head of joseph, and on the crown of the head of him that was separate from his brethren [which was joseph, sold by his brethren into egypt]." father lehi and his son nephi and others, just before crossing the sea, or wall of waters, to this choice land of jacob, searched the records which were brought from jerusalem and these are the words which they found recorded: "and my father lehi also found upon the plates of brass, a genealogy of his fathers; wherefore he knew that he was a descendant of joseph, yea, even that joseph who was the son of jacob, who was sold into egypt, and who was preserved by the hand of the lord, that he might preserve his father, jacob, and all his household from perishing with famine. and they were also led out of captivity and out of the land of egypt, by that same god who had preserved them. and thus my father, lehi, did discover the genealogy of his fathers." while father lehi and those who were with him encamped on the borders of the red sea, by a command of the lord the sons of lehi returned to jerusalem and succeeded in bringing ishmael (a righteous israelite of the "tribe of ephraim") with his five marriageable daughters, to join the colony. they finally emigrated to america, literally fulfilling the words of jacob with regard to joseph's promised inheritance of the choice land that was to reach to the everlasting hills. by this new acquisition, the sons of lehi were provided with wives, and that, too, of ephraimitish blood, making the remnants of their line, who were discovered in the year 1492 by christopher columbus, of the lineage of ephraim and manassah, whose descendants are the american indians. thus are we provided with a history which every one should read and become acquainted with the origin of the natives of america, and find an explanation of the ruins found in north, south and central america. their history, translated from the gold plates, is now called the book of mormon. this book also gives a brief account of a previous nation, which left the tower of babel 2,000 years b. c., landing near the gulf of california. they were 344 days in crossing the ocean. in process of time, they emigrated northward and finally became a great nation and people. here follows a few words as recorded in their history on page 571, chapter first, thirty-third verse: "jared came forth with his brother and their families, with some others and their families, from the great tower, at the time the lord confounded the language of the people and swore in his wrath that they should be scattered upon all the face of the earth." in addition to these words we will add the seventh and eighth verses of the eleventh chapter of genesis: "go to, let us go down, and there confound their language, that they may not understand one another's speech. so the lord scattered them abroad from thence upon the face of all the earth." i think america is a pretty large portion of the earth, and comes in for its share of people. according to the word of the lord the people _were_ scattered. those who wish to follow this colony closely can read their history as found in the book of mormon until they had built up cities, etc., which have been and are being constantly discovered. in process of time they numbered about 15,000,000 people and became rich, wicked and ripe for destruction. at one time a fierce battle was fought near where buffalo, n. y., now stands, wherein two million were lying strewn upon the earth, slain in battle and no one to bury them, till the stench drove them southward to the hill ramah, which was called cumorah by the nephite race. a contract was entered into between kings coriantumr and shiz, giving coriantumr four years to gather together all who were on the side of coriantumr, and all for king shiz were gathered together unto his camp. ether has recorded in the book of mormon that: "the army of coriantumr did pitch their tents by the hill ramah. and it was that same hill where my father mormon did hide up the records unto the lord, which were sacred. * * * when they were all gathered together, every one to the army which he would, with their wives and their children, both men, women and children being armed with weapons of war, having shields, and breast-plates, and head-plates, and being clothed after the manner of war, they did march forth one against the other to battle; and they fought all that day, and conquered not, and when it was night they were weary, and retired to their camps; and after they had retired to their camps, they took up a howling and a lamentation for the loss of their people who were slain; their howling and lamentation did rend the air exceedingly." a continuation of this lamentable slaughter, with weeping and howling, was kept up for six successive days, till only thirty-two of the people of shiz and twenty-seven of coriantumr's were left, and on the seventh day coriantumr with his twenty-seven retreated, which gave the opposing king shiz fresh courage. he said, "i will slay coriantumr or perish by the sword," and indeed his words were fulfilled after a severe battle, in which all were slain, excepting king shiz, who had fallen faint and weak, and coriantumr, who leaned upon his sword to rest, after which he smote off the head of shiz and fell to the ground as if he was dead. here the history leaves this, the only survivor of those two mighty armies, around this historic hill cumorah, thus bringing to pass the words of the prophet ether, who prophecied to king coriantumr that unless he and his people should repent, every one of them should be slain except himself and he should live to see a strange people possess the land and be buried by them. now, in order to verify the prophet's words, i will refer you to the book of omni, book of mormon, which says: "and coriantumr was discovered by the people of zarahemla; and he dwelt with them for the space of nine moons" (months). coriantumr, weak, wounded and alone, had to wend his way about 3,000 miles to zarahemla, where he remained until his death and was buried by this strange people. thus ended two great nations around this historic hill, in fulfillment of god's word, as found in the book of mormon, page 474: "behold, this is a choice land, and whatsoever nation shall possess it [and this will apply to all people in every age] shall be free from bondage, and from captivity, and from all other nations under heaven, if they will but serve the god of the land, who is jesus christ. i will forgive thee and thy brethren of their sins, but thou shalt not sin any more, for ye shall remember that my spirit shall not always strive with man; wherefore if ye will sin until ye are fully ripe, ye shall be cut off from the presence of the lord." this has been fulfilled to the very letter with both nations. chapter iii. the angel that had been foretold would "fly through the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth" appears to joseph smith.--the golden plates are given into his charge. the memorable twenty-second day of september, 1827, was the day appointed by the angel moroni to meet joseph smith on the hill cumorah. there he was to receive the gold plates, the breast-plate and the urim and thummim. the accompanying shows joseph grown to maturity, being no longer a lad of tender years as when he received his first vision. he now stands in his noble, dignified manhood, in the twenty-second year of his age. before being entrusted with those valuable plates it was necessary that he should become experienced with regard to such sacred matters. for more than four years previous to this event he had at intervals met the angel and been instructed by him. this was during the important period between boyhood and manhood, when the mind is easily impressed. during all that time, he had not been permitted to take the plates away. the appointed time now having come, we see him receiving the treasure, as pictured in the engraving. he is holding the book in his hands, while the breast-plate rests on the edge of the stone box, with the sword of laban near by. the angel, holding the urim and thummim, is in the act of delivering it unto joseph, and while doing so charges him as follows: "now you have got the record into your own hands, and you are but a young man: therefore, you will have to be watchful and faithful to your trust, or you will be overpowered by wicked men; for they will lay every plan and scheme possible to get it away from you; and if you do not take heed continually, they will succeed. while it was in my hands, i could keep it and no man had power to take it away; but now i give it up to you. beware, and look well to your ways, and you shall have power to retain it, until the time for it to be translated." in 1834 i first listened to this prophet of god, who related this vision he had been favored with. the honesty and power of his expression carried conviction with it. i will now introduce a few bible quotations in order to prove that just such an event as the one represented by the accompanying illustration was to take place in the latter days. zechariah in his 2nd chapter says: "and, behold, the angel that talked with me went forth, and another angel went out to meet him. "and said unto him, run, speak to this young man, saying, jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein." in order to discover further the mind of god's inspired prophet, we will turn to his 8th chapter, which reads as follows: "again the word of the lord of hosts came to me, saying, "thus saith the lord of hosts; i was jealous for zion with great jealousy. * * * "thus saith the lord; i am returned unto zion, and will dwell in the midst of jerusalem: and jerusalem shall be called a city of truth. "thus saith the lord of hosts, there shall yet old men and old women dwell in the streets of jerusalem, and every man with his staff in his hand for very age. "and the streets of the city shall be full of boys and girls playing in the streets thereof. "* * * behold i will save my people from the east country, and from the west country; "and i will bring them, and they shall dwell in the midst of jerusalem: and they shall be my people, and i will be their god." soon after the message of the angel to the young man joseph, he, in obedience to god's command, organized the church. in due time there were twelve apostles, and he appointed two of those apostles on a mission to jerusalem. upon mount olivet, one of the apostles,--orson hyde,--offered a dedicatory prayer unto god, the eternal father. in that prayer he supplicated god to remember his promises made to father abraham concerning this dry and barren land, and abraham's seed which should inhabit this thirsty country, and who had wandered as strangers in a strange land. the land had become barren because of the sins of those who, in their ignorance, crucified god's only begotten son, jesus christ. he further pleaded: "and as jesus, thy son, in his sorrowful and trying hours, cried, 'lord, forgive them, they know not what they do!' so do thou, o god, have mercy on them and let the promises of the prophets come up in remembrance before thee. be pleased, o father, to send the rains on these parched lands; and may the dews fall upon the hills and valleys, that the land may again teem with plenty, and cities be built up unto the lord our god." this is the substance of the supplication of the apostle who dedicated the land of palestine. since then the way is being prepared with a railroad from the mediterranean sea to jerusalem; and lo! the time has come for god's mercy, as foretold by isaiah, 40th chapter: "comfort ye, comfort ye my people, saith your god. speak ye comfortably to jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the lord's hand double for all her sins." joel, another of god's ancient prophets, prophecying of future events, in 2nd chapter, says: "fear not, o land; be glad then, ye children of zion, and rejoice in the lord your god: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. and the floors shall be full of wheat, and the vats shall overflow with wine and oil. * * * and ye shall eat in plenty, and be satisfied, and praise the name of the lord your god, that hath dealt wondrously with you, and my people shall never be ashamed." realizing that the words of the prophets isaiah and joel will have a literal fulfillment, we can readily conceive of the way being thus prepared for the support of the hosts that are soon to fill the streets of jerusalem; for without the early and the latter rains, this land, for so many generations barren, could not be redeemed. indeed, the words of those who crucified the savior, or who consented to his death, are brought forcibly to the minds of christians: "his blood be upon us and our children."_--matt.27:25_ because of their wicked desires, desolation has rested upon this land which once flowed with milk and honey. but, thank god! a pardoning time is being ushered in. the angel spoken of by zechariah has come with the glad tidings. [image: the angel moroni delivering the golden plates to joseph smith.] john, the revelator, also, was permitted to behold an angel who had a message to deliver. who can truthfully say the angel he saw is not the very one zechariah said should speak to the young man? "and i saw another angel flying in the midst of heaven, having the everlasting gospel [the book of mormon says it contains the everlasting gospel] to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people; saying with a loud voice, fear god, and give glory to him; for the hour of his judgment is come; and worship him that made heaven, and earth, and the sea, and the fountains of waters."_--revelation, 14,6-7._ in zechariah, 2nd chapter, 8th verse, it says: "sing and rejoice, o daughter of zion: for lo, i come, and i will dwell in the midst of thee, saith the lord. and many nations shall be joined to the lord in that day." what day? the day in which the angel was to speak to the _young_ (not old) man. in zion there are now over twenty nationalities who are joined to the lord. zechariah in the same chapter says: "and the lord shall inherit judah his portion in the holy land and shall choose jerusalem again. be silent, o all flesh, before the lord; for he is raised up out of his holy habitation." these things are soon to take place, when the jews will be gathered. "rejoice greatly, o daughter of zion: shout, o daughter of jerusalem; behold thy king cometh unto thee."_--zec. 9, 9._ he will come this second time, when: "they shall look upon me whom they have pierced."_--zec. 12,10._ again, this prophet says in chapter 15, 6: "and one shall say unto him, what are these wounds in thine hands? then he shall answer, those with which i was wounded in the house of my friends." "in that day there shall be a fountain opened to the house of david and to the inhabitants of jerusalem."_--zec. 12, 1._ the same book, 14th chapter, says: "his feet shall stand in that day upon the _mount of olives_." it appears sufficiently plain that god has set his hand again the second time to gather not only the _jews,_ but the _house_ of israel. in isaiah, 11th chapter, it is clearly stated that there is to be an ensign to the _people_; to it shall the _gentiles_ seek. and the next verse says that in that day the lord will set his hand _again_ the _second_ time to gather his people. "and he shall set up an ensign for the _nations,_ and shall assemble the outcasts of israel, and gather the dispersed of judah from the four corners of the earth."_--isaiah, 11,12._ we learn more perfectly in the tenth verse that the gentiles as well as the jews are remembered. isaiah, 2nd chapter, says: "and it shall come to pass in the last days, that the mountain of the lord's house shall be established in the top of the mountains." following on we find that two places are distinctly spoken of: _zion,_ from whence the law of god is to go forth; and the word of the lord from jerusalem. and as jesus came to his own (the jews) first, and to the gentiles last, so now the first shall be last and the last shall be first. and in our day joseph smith has been directed by the lord to gather the people to zion, as so vividly portrayed by the prophet who saw the angel who should run and speak to the young man. having introduced these bible evidences, we shall repeat the testimony of three witnesses whom god raised up, and who, until their death, were always true and faithful to their testimony: "be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that we, through the grace of god the father, and our lord jesus christ, have seen the plates which contain this record, which is a record of the people of nephi, and also of the lamanites, their brethren, and also of the people of jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of god, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. and we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of god, and not of man. and we declare with words of solemness, that an angel of god came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of god the father, and our lord jesus christ, that we beheld and bear record that these things are true: and it is marvelous in our eyes; nevertheless, the voice of the lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of god, we bear testimony of these things. and we know that if we are faithful in christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment seat of christ, and shall dwell with him eternally in the heavens. and the honor be to the father, and to the son, and to the holy ghost, which is one god. amen. oliver cowdery, david whitmer, martin harris. notwithstanding every one of these three witnesses withdrew from the church in 1838, yet they remained firm in their declarations to the truth of their testimony. nine years afterwards oliver cowdery returned to the church and was rebaptized. in 1871 martin harris came to utah, and he also was rebaptized. david whitmer, who died at richmond, ray co., mo., was the only one of the three who died without rebaptism. he had resided in that place nearly fifty years, and many leading citizens of richmond signed their names, which were published, testifying that david whitmer was an honorable citizen whose veracity was unquestioned. i can testify to the truth of these statements, for i visited him in 1870, also in 1879, and again in 1886. i was acquainted with him in 1833 and also in 1838 when he was disfellowshipped by the church at far west, mo. it was no secret among those who knew him at his home in richmond that he always stood firm to his testimony, as above stated. the other two witnesses were equally valiant, both while in full fellowship and after withdrawing from the church, and i defy the world to impeach either of those three witnesses. joseph smith could not have accomplished the work entrusted to him without the aid of the urim and thummim. it was therefore provided for him. anciently it was used by god's servants--his prophets, seers and revelators. the language engraven upon the gold plates is reformed egyptian and is spoken of in the book of mormon, which says: "and now behold, we have written this according to our knowledge in the characters which are called among us the reformed egyptian, being handed down and altered by us, according to our manner of speech."_--book of mormon, p.570, n. e._ and the thirty-fourth verse says: "but the lord knoweth the things which we have written, and that none other people knoweth our language; therefore hath he prepared means for the interpretation thereof." there is still another instance worth mentioning. king limhi was in possession of twenty-four gold plates, and desired to have them translated. ammon told the king: "i can assuredly tell thee, o king, of a man who can translate the records; for he has wherewith that he can look and translate all records that are of ancient date; and it is a gift from god, and the things are called interpreters."_--book of mormon, p. 30, n. e._ "and now he translated them by the means of those two stones which were fastened into the two rims of a bow. now these things were prepared from the beginning, and were handed down from generation to generation, for the purpose of interpreting language."_--book of mormon, p. 228, 13-14 v._ "and whosoever has these things is called seer, after the manner of old times."_--book of mormon, p. 228, 16 v._ by the above we learn that the urim and thummim or interpreters was anciently used, and answered the description of those that joseph is represented as receiving. the prophet's mother was permitted to see and handle them and describes them thus: "i found that they consisted of two smooth, three-cornered diamonds, set in glass, and the glasses were set in silver bows which were connected with each other in much the same way as old-fashioned spectacles." martin harris described them just the same, only he said they were larger than the ordinary spectacles. some have marveled at the lord's choice in selecting one so young and unlearned as joseph smith to perform so great a work. however, the lord's ways are not man's ways. for, "as the heavens are higher than the earth, so are the lord's ways higher than man's ways." as an instance we read how the lord sent the prophet samuel unto jesse, saying he had provided a king among his sons. and how, when samuel looked on eliab, he thought surely the lord's anointed was before him. but the lord said unto samuel: "look not at his countenance, or on the height of his stature; because i have refused him; for the lord seeth not as man seeth; for man looketh on the outward appearance, but the lord looketh on the heart." after seven sons of jesse had been presented, samuel asked, "are here all thy children?" to which jesse replied, "there remaineth yet the youngest and behold he keepeth the sheep." and he it was whom the lord had chosen should be anointed king. samuel did the bidding of the lord, and we learn that the spirit of god rested upon david, and he became a man after god's own heart. in this connection we will not pass by unnoticed god's mighty power in raising up the great prophet moses, as a deliverer of his chosen people from under the hand of pharoah, the oppressor and king of egypt. in this case, his power was manifested in overruling pharoah's midwives even unto disobedience of their wicked king in preserving the male children of the promised seed of abraham, as found in the 1st chapter of exodus: "but the midwives feared god, and did not as the king of egypt commanded them, but saved the men children alive." [that is, the hebrew children, for they were the ones the king sought to destroy.] "therefore, god dealt well with the midwives; and the people multiplied, and waxed very mighty. "and it came to pass, because the midwives feared god, that he made them houses. "and pharaoh charged all his people, saying, every son that is born ye shall cast into the river, and every daughter ye shall save alive." where is the mother that will not join in saying that king pharoah was an oppressor, a tyrant and a murderer? yet god's ways are so kind, good merciful and wise that we are led to praise his holy name forever. god raised up a moses, whose mother kept him hid three months, after which she put him in an ark of bulrushes, while his sister acted as a spy and watched over him at a distance. king pharoah's daughter to her bath drew near; the babe's cries inclined her heart to the young hebrew, the spy was at hand, the real mother was procured, who received pay for minding her own child. moses finally became the adopted son of the king's daughter, whom she named moses, because she drew him out of the water, as found in the 2nd chapter of exodus. the life and history of moses is well known to every bible student, as the deliverer of ancient israel, and i ask, is it more marvelous to accept a modern moses in the person of joseph smith, the prophet whom god raised up in our day? again, if the selection by jesus of peter the fisherman to be the chief apostle had taken place in our day, it would probably have seemed as surprising as the choosing of joseph smith for his work. the fellow apostles of peter were all unlearned, except paul. it is just as easy for our lord to accomplish his purposes now through the agency of unlearned men as it was anciently. god _has_ established a church through the agency of this young man, which has caused the wisdom of the wise to perish. the story of joseph smith's first vision is a very simple and beautiful one. it will be remembered he was but a boy fourteen years of age when this event occurred. he had been, previously, in a disturbed state of mind concerning religion. in the neighborhood where he dwelt there had been great excitement, on account of a religious revival. at the meetings he attended he learned that the various sects were very much opposed to each other. in the midst of this tumult and war of words and opinions, joseph felt grieved and asked himself, "what is to be done? who of all these are right? and how shall i know?" one day joseph read in the first chapter of james as follows: "if any of you lack wisdom, let him ask of god, that giveth to all men liberally, and upbraideth not; and it shall be given him." using joseph's own words, he said: "never did any passage of scripture come with more power to the heart of man than this did at this time to mine. it seemed to enter with great force into every feeling of my heart. i reflected on it again and again, knowing that if any person needed wisdom from god, i did. * * * unless i could get more wisdom than i then had, i would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the bible. at length i came to the conclusion that i must either remain in darkness and confusion, or else i must do as james directs, that is, ask of god. * * * so, in accordance with this, my determination to ask of god, i retired to the woods to make the attempt. it was on the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty. it was the first time in my life that i had made such an attempt, for amidst all my anxieties i had never as yet made the attempt to pray vocally. after i had retired to the place where i had previously designed to go, having looked around me, and finding myself alone, i kneeled down and began to offer up the desires of my heart to god. i had scarcely done so, when immediately i was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that i could not speak. thick darkness gathered around me, and it seemed to me for a time as if i were doomed to sudden destruction. but exerting all my powers to call upon god to deliver me out of the power of this enemy which had seized upon me, and at the very moment when i was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as i had never before felt in any being--just at this moment of great alarm, i saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. it no sooner appeared than i found myself delivered from the enemy which held me bound. when the light rested upon me i saw two personages, whose brightness and glory defy all description, standing above me in the air. one of them spoke unto me, calling me by name and said, pointing to the other, 'this is my beloved son, hear him!' "my object in going to inquire of the lord was to know which of all the sects was right, that i might know which to join. no sooner, therefore, did i get possession of myself, so as to be able to speak, than i asked the personages who stood above me in the light, which of all the sects was right--for at this time it had never entered into my heart that all were wrong--and which i should join. i was answered that i must join none of them, for they were all wrong; and the personage who addressed me said that all their creeds were an abomination in his sight. * * 'they teach for doctrine the commandments of men, having a form of godliness, but they deny the power thereof.' he again forbade me to join any of them; and many other things did he say unto me, which i cannot write at this time. "some time afterwards the vision was made known to a methodist preacher, who treated it with contempt, saying it was all from the devil; that there was no such thing as visions or revelations in these days; that all such things had ceased with the apostles, and that there never would be any more of them." the ministers and others persecuted him, which caused him deep sorrow, although an obscure boy, and under the necessity of obtaining a scanty maintenance by his daily labor. but, strange to say, he became very prominent and conspicuous, and evil was spoken of him continually. nevertheless, he had seen a vision, and, like paul before king agrippa, related the account of the vision he had, when he "saw a light and heard a voice." still, there were a few who believed him. some said he was dishonest; others said he was mad; and he (like joseph) was ridiculed and reviled; but all this did not destroy the reality of his vision. he had seen a vision--he knew he had--and all the persecution under heaven could not make it otherwise. joseph smith said: "i have actually seen a vision; and who am i that i can withstand god? or why does the world think to make me deny what i have actually seen? for i had seen a vision. i knew it. i knew that god knew it; and i could not deny it, neither dared i do it; at least i knew that by so doing i would offend god, and come under condemnation." for over three years joseph continued his labors daily until the 21st of september, 1823. after retiring to his bed in quite a serious mood, he shortly betook himself to prayer and supplication to almighty god for a manifestation of his standing before him. while thus engaged he received the following vision, using his own words: "while i was thus in the act of calling upon god, i discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when a personage appeared at my bed-side; he had on a loose robe of most exquisite whiteness, * * * his hands were naked, and his arms also a little above the wrist, * * * his head and neck were also bare. * * * his whole person was glorious beyond description, and his countenance truly like lightning. the room was exceedingly light, but no so very bright as immediately around his person. when i first looked upon him i was afraid, but the fear soon left me. "he called me by name, and said unto me that he was a messenger sent from the presence of god to me, and that his name was moroni; that god had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues; or that it should be both good and evil spoken of among all people. * * * while he was conversing with me about the plates, the vision was opened to my mind that i could see the place where the plates were deposited, and that so clearly and distinctly, that i knew the place again when i visited it. after this communication, i saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so until the room was again left dark, except just around him, when instantly i saw, as it were, a conduit open right up into heaven, and he ascended up till he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance." this vision was repeated three times during the night, and the angel each time instructed him of great events, such as famine, war, pestilence and grievous judgments, which were to come in this generation. he also reminded him that his name should be known for good and evil, and that wicked men would seek to destroy him, which was literally fulfilled. in 1517, mexico, then unknown to the world, though teeming with its millions of lamanites, was discovered by cortez; and the gold plates that joseph smith received contain their history, which i advise all men to read. furthermore, the angel said that the fulness of the everlasting gospel was contained in the record that was about to be delivered to him, which was the same as that taught by the savior to the ancient inhabitants of jerusalem. thus comes unto us knowledge unveiling the mystery surrounding the american indians which has puzzled the most profound historians of our age to explain. for all this useful knowledge we are indebted to god, the giver of all good. although the prophet was manifestly unlearned at this time, as evinced by the spelling written by him over the seven lines of characters, shown in another place in this pamphlet, he afterwards became proficient as a scholar, and studied the classic languages at the school of the prophets in kirtland, ohio. this school was established, by command of the lord, for the purpose of educating the elders and others in the history of nations, countries and people; thus laying up treasures of knowledge and useful information. the prophet, however, was not dependent upon scholastic learning, for god revealed to him line upon line, here a little and there a little, enabling him to become efficient in organizing the church in its perfect order; so much so, that the learned theologians and others of the present day are adopting many of the doctrines revealed to him. the description of the breast-pate, as given by the mother of joseph, is very interesting. she was favored with handling it, but it was covered with a thin muslin cloth, through which she could see the glittering gold. it was concave on one side and convex on the other. it would extend from the neck downwards as far as the center of the stomach of a man of extraordinary size. attached to it were four straps of the same material, for the purpose of fastening it to the breast; two of these ran back so as to fasten over the shoulders, and the other two were designed to fasten to the waist. mother smith said the straps were the width of her two fingers, for she measured them. they had holes in the ends for convenience in fastening. although the urim and thummim and breast-plate go together, it was not necessary for them always to remain attached to each other. mother lucy smith also saw and handled the interpreters, and described them as "two diamonds set in silver bows, much like old-fashioned spectacles, only much larger." she also said that the breast plate was worth more than $500. soon after joseph received the plates and other articles, the angel left him to manage the work entrusted to him, which responsibility he felt very seriously. he first concealed the secret treasure in a secluded place, excepting the urim and thummim, which he kept with him. soon after joseph arrived at home he explained to his parents the necessity of keeping the sacred relics under lock and key, and until such time as proper precaution was taken, he had hidden them away securely. then said the mother: "order a chest at once." "but we have not a dollar in the house to pay for it," said joseph. "god will provide, my son," said the confidential mother. "go, promise part cash and part trade," which was done, and the same day mrs. wells, of macedon, gave joseph work at digging a well, promising cash for the work. the mother reminded the son of the lord's providence, so soon fulfilled. while joseph was working for mrs. wells, to supply their daily wants and to pay for the chest in which the plates were to be secured, a mob of twelve men, headed by mr. willard chase, a methodist class leader, and a certain conjurer whose special business was to divine the hiding place of the gold plates, were heard to say: "we will have that gold bible in spite of all the devils in hell." father smith, knowing that the plates were secreted away from home, felt deep anxiety concerning their safety, and he induced emma, the prophet's wife, who was living with the family, to go on horseback to give warning to joseph of the intentions of the mob. from an impression joseph had, he looked with the urim and thummim, which he had with him, after which, meeting his wife with a smile, he informed her that the plans of the mob would prove futile; that the plates were safe. however, he returned home with his wife, and in the evening, after procuring the chest, joseph started for the plates, but as he was returning home with them, he was waylaid and attacked three times, but he finally escaped, although bruised and weary, bringing the plates home in safety. this was one of his first lessons and a fulfillment of the angel's words to him. not long after this first experience, the prophet was warned of a second attempt to rob him of the treasure. on this occasion he remembered the angel's charge in regard to using every precaution, and the promise that if he was prayerful and careful he should not lose them. a stone of the old-fashioned hearth was removed and the plates and the breast-plate were concealed in a cavity under the hearth. the stone had just been replaced, when a large armed mob came rushing uproariously around the house. the door was thrown open and were in the house, joseph at their head, rushed out, when the mob fled without their booty. a third attempt to obtain the plates was also unsuccessfully made. this time the treasures were hid in some flax in the loft of a cooper shop, and an empty box was hidden under the floor. it was said that a young woman, aided by a peepstone, pointed out the cooper shop as the repository of the "gold bible." during the night the place was rummaged, the floor torn up and the box broken to pieces. this was another experience, but the treasures were still safely preserved. it was manifested to the prophet that a facsimile of characters must be copied and sent to the most learned professors of the country, and that martin harris should be the bearer of them. before the prophet could accomplish this desired object, however, he was compelled to seek peace in pennsylvania, for the whole country around seemed determined to give joseph no peace whatever. while the servant of god was on his way from his father's house, to seek a peaceful retreat, he was stopped on the highway twice by a mob of fifty men, but as the necessary precaution had been observed by hiding the plates in a barrel of beans, again they were preserved. the trying scenes which this young man had to pass through, having been compelled to leave his home and country by reason of the persecutions heaped upon him in his young married life, were of a heart-rending character, besides the labor of translating the book of mormon, and organizing the church, which he was instructed to do. it became all the more difficult to perform this great work because new revelation came so much in contact with the traditions of the different religious sects of the day, each one differing from the other, yet each one claiming to be the right church. just imagine this unlearned youth, possessing no funds only as he earned them by his daily labor, under these circumstances, with increasing responsibilities of family, and home. without god's aid it would border on insanity to entertain a faint hope of success in so stupendous an undertaking. had it not been that the lord had promised to help him, his heart would have failed him by the way. but there was encouragement found in the words of the prophet isaiah, 29th chapter, where the prophet, speaking of the very time and condition surrounding the youth, used these words: "therefore, behold, i will proceed to do a marvelous work among this people, even a marvelous work and a wonder; for the wisdom of their wise men shall perish ... they also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine." (isaiah 29:14, 24) tens of thousands have proven those words to be true. i was personally favored with many conversations with the three witnesses whom god raised up, one of whom was martin harris, a near neighbor of joseph smith. in 1871, while i was emigrating martin harris from kirkland, ohio, during our journey of over 2,000 miles, he related many little incidents which occurred in those early times. one of the incidents that interested me most was when, on a certain occasion, martin's neighbors prevailed upon him to drink some wine with them with the evident intention of getting him to deny his testimony to the book of mormon. martin drank but little, while his neighbors partook more freely. when they were in high glee they asked him if he really believed that he saw the angel of which he had testified. "no," said martin, "i do not believe it." "now," said they, "we know you are an honest man." "stop a moment," said martin, "and properly understand me. my reason for not believing it is that knowledge surpasses belief. gentlemen, it was in open day when i saw the angel and i testify to you that i know my testimony is true. i do not believe it is true; i know it is." the reader can imagine the chagrin that his neighbors felt at this unexpected outcome of their efforts to entrap him. martin told me that, knowing the indigent circumstances of the prophet, he felt it was his duty to aid in the great work by giving joseph fifty dollars to help advance the lord's work. this occurred just prior to joseph's leaving manchester for harmony, penn. the lord raised tip a friend in time of need. the lord remembered martin for the timely aid, although it was many days afterwards. martin also stated that he had hired joseph to work for him on his farm many times and paid him fifty cents per day, which was the usual price paid for hired help at that time. he also said that he had hoed corn with joseph often, and that the latter was a good hand to work. the prophet found a short season of rest with his father-in-law at harmony, penn., where he succeeded in copying the seven lines of characters, which, by a previous arrangement, were taken to professor anthon, of new york, as explained in the next chapter. soon after martin harris returned from new york, he commenced to write for the prophet while he translated from the gold plates. martin often related to the writer the mode of translation. he said that the prophet possessed a seer stone as well as the urim and thummim, by means of which he could translate the characters. on one occasion martin placed in a hat a stone very much like the prophet's seer stone, and after the prophet had looked an unusual length of time, he raised his head, saying, "martin, what in the world is the matter? all is dark as egypt." martin smiled, and confessed. joseph said, "martin, why did you do this?" martin answered: "to stop the mouths of fools, who tell me you know all this by heart, and are deceiving me." father sanford porter, while living in jackson county, mo., in 1832, was desirous to know how the prophet translated the characters which were engraven on the gold plates, and made it a matter of prayer. while the prophet was receiving a revelation in jackson county, missouri, father porter was present in the room and while observing that the prophet would speak a sentence to be written by a scribe engaged for that purpose, the scribe would say, "it is written," and if written correctly the sentence before the prophet would disappear and another sentence would appear likewise, but if not written correctly by the scribe the sentence would remain, and after the necessary correction had been made, the sentence would disappear. many years ago father porter related to me that it was shown unto him, that by the aid of the urim and thummim the prophet could see a sentence as if in gold letters, which he would read, and when it was written another sentence would appear. martin harris stated to me as above that when he had written the sentence that was presented, if written correctly it would disappear and another sentence would appear, and so continue. at the conclusion of the revelation joseph was receiving, father porter said that the prophet remarked that he had never found such great faith as was manifested in that house on that occasion. the writer is satisfied that there never was a greater prophet, seer and revelator on this earth than joseph smith, the prophet of god. chapter 4 the seven lines of characters that were translated by joseph smith are taken by martin harris to prof. anthon, fulfilling the words of the prophet isaiah, 29th chapter: "read this, i pray thee, but he says, i cannot, for it is sealed." the seven lines of characters presented in the accompanying engraving were copied by the hand of joseph smith in harmony, pennsylvania, in the year 1827, he then being in the twenty-second year of his age. they were copied from a book of gold plates which he found hidden in a stone box, the box being nicely jointed together and set in cement. the six slabs of stone forming the box were so dressed that they were smooth and square on the inside, but rough on the outside. indeed, they were so rough that the capstone, which was crowning, looked something like a cobblestone, for at the time of being found a small portion was laid bare and protruded from the hill side. no one, unless in possession of the knowledge of what was therein contained, would have paid any attention to the stone in passing. most certainly, it was very ingeniously constructed and hidden in a very choice spot of ground. it was first found in the spring of 1823, and the young man who found it was only in the seventeenth year of his age. he was too young and inexperienced at that time to receive so valuable a treasure, for it must be in weight about forty pounds or more of pure gold, and in sheets that were very thin like unto thin sheets of tin plate; and they were covered with engravings of a very curious workmanship, showing great skill by those who were the engravers. there were several different persons who did the work of engraving. the plates contained a history which reached out over a period of a thousand years, beginning 600 b. c., and continuing until 420 ad. the history had necessarily to be very brief, and when translated was called the book of mormon--that is, the portion which was translated, for there is a portion yet held in reserve, which was sealed with three extra rings, and which will yet, in the due time of the lord, be revealed and translated. all these plates were fastened together with three great rings, so that each plate could be turned over in the same manner as if hinged together. so we are led to see that these people were very skilled, and were also careful in preserving their history. that history brings to light who the people were that left so many ruined cities, towers, temples and other relics, many of which are found with hieroglyphics of a similar character to the seven lines presented. the book of mormon, translated from those plates, makes a book of 623 pages, and is at the present time printed in about fifteen different languages. in the box with the gold plates was a breast-plate made of gold and valued at about five hundred dollars. attached to this breast-plate was a urim and thummim or interpreters. the latter was in form like unto an old-fashioned pair of spectacles, two clear stones set in rims of silver. i have conversed with martin harris, who handled them, and he said he had placed them as he would a pair of spectacles, but they were too large for him, as if they had been made for a larger race of people than the present generation. this urim and thummim was similar to what we read of in the bible of olden times and which only belonged to seers, revelators and prophets. these were hidden with the book, to help the one to whom they should be entrusted to translate them correctly. the hill from whence those plates were taken is fully described in another chapter. i will vouch for the correctness of the characters, as i have compared them with the original copy, which is still in existence, intact, just as it was when martin harris, as a messenger, took it with the translation joseph smith had made, to professor anthon of new york. the copy here presented was traced from the original copy, and this engraving, made by mr. john held, of salt lake city, is an exact reproduction of it. in the year 1871 i was favored with the privilege of bringing martin harris from kirtland, ohio, to utah. while on our journey, i had many opportunities of conversing with him upon this subject, as well as upon many other incidents which occurred at the early period of the translation. soon after presenting the seven lines of characters to professor anthon, be (martin harris) aided the young prophet by acting as scribe during a portion of the translation. the learned professor anthon, after having the lines of characters presented to him, examined them carefully, and gave a certificate stating that they were egyptian characters and had been correctly translated. mr. harris, with the certificate, started to leave, but when he had advanced as far as the door, the professor called to him, asking where he obtained those plates. harris replied: "in a hill near palmyra, new york." "then bring the book to me and i will translate the plates for you." "i can not do so," said martin, "for a part of them is sealed." "then," replied mr. anthon, "i cannot read a sealed book," upon which he recalled the certificate and tore it up. martin harris said to me, "at that time i was not aware that the prophet isaiah, in the twenty-ninth chapter of his writings, had predicted that those exact words would be uttered and the prophecy thus fulfilled by prof. anthon. for the better information of the reader we will refer to the book of isaiah, beginning at the 11th and 12th verses, which reads as follows: "and the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, read this, i pray thee: and he said, i cannot, for it is sealed. and the book [not the words or seven lines of characters] is delivered to him that is not learned, saying, read this, i pray thee: and he saith, i am not learned. it is well known that joseph smith was not learned, and claimed to be only a farmer's boy without the opportunities for a scholastic education; for he had, as peter the fisherman, to work for his living. permit me to offer some striking evidence to show that the prophet was not learned, by the word directly over the lines of characters. how natural it would be for a boy unlearned to leave out the silent h and further to substitute the o for the e, as it is written by his own hand, thus--caractors. this i offer as evidence of the fulfillment of isaiah's words, 29th chapter and 12th verse, "i am not learned." well, indeed, may the prophet say in the same chapter: "cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink." i ask what kind of drunkenness can this mean, unless as really inferred by isaiah's own words: "for the lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered." at the time the book came forth there were upon the earth no prophets or seers to guide the people. there had been prophets from the time of adam to moses and from moses to jesus christ, john the revelator being the last prophet of that time, 96 ad. and the book came forth and a new prophet arose after that long period, and at a time when people were drunken with confusion regarding the true religious light, for there were about six hundred different religious sects staggering against each other, each one claiming to be the true church that christ established, with one lord, one faith, one baptism, and one god and father of all. every bible student should know that jesus placed in his church: first, twelve apostles, then seventies, elders, pastors, teachers, gifts and blessings for the perfecting of the saints. after the apostasy from the church of christ, the mother of harlots made all nations drunken with the wine of her fornication, divided up into fragments, without prophets, seers or revelators. it was in this condition, as the prophets have foretold, when the boy prophet began so marvelous a work, and which cost him his life to establish. chapter 5 the prophet joseph and others sentenced to be shot on the public square at far west, in the presence of their friends.--the execution deferred, and the prisoners afterwards sent to liberty jail. the liberty jail, which is fast going into ruins, is situated in the city of liberty, clay county, missouri. it is inland three miles from the missouri river and about ten miles from independence in jackson county, and independence is eleven miles from kansas city of the same state. there are many reasons why this jail should become conspicuous and be preserved in history, but the principal one is that there joseph smith, the prophet, in the fall of 1838 and spring of 1839, at the time of governor l. w. boggs' exterminating war against the mormons, was most unjustly and wickedly imprisoned. in 1838, the prophet and others were betrayed into the hands of the missouri mob by colonel george m. hinkle, the mob being headed by general samuel d. lucas. the prisoners were tried under martial law and sentenced to be shot on the following day on the public square in far west, in the presence of a multitude of the followers of "joe" smith, as they chose to call him. this was intended, no doubt, as a sample of missouri charity, sympathy and humanity, and as a lesson for mormons for daring to believe as conscience dictated, and for exercising as american freemen the privileges guaranteed by a constitution believed to be inspired. the writer speaks for himself, as one for whom he had deep sentiments of regard, as a true prophet, who was sent of god to re-establish the fullness of the everlasting gospel. but god overruled the horrible edict that the prophet and his companions should be shot on the public square on the following day at 8 o'clock a.m. this was on the 31st of october, 1838. general doniphan denounced the proposed act as "cold-blooded murder," threatening to withdraw his brigade from the scene of the intended massacre. this turned the tide of events and lucas and his murderous colleagues began to hesitate and finally to reconsider their action. that general lucas was acting under governor lilburn w. boggs' orders is evident by the utterances made unto us who were compelled to assemble together on the public square at far west, where we were harangued by general clark at considerable length. the speech was very abusive, as can be learned by reading it farther on in this pamphlet. before introducing the speech we will state a number of interesting facts which occurred about that time. there was in existence the fifty-third regiment of missouri militia, under the command of col. george m. hinkle, who held a commission signed by the governor of the state. there was times of trouble when it became necessary for colonel hinkle to call out the militia, consequently our movements were in accordance with the laws of missouri. on the 30th of october, 1838, neil gillam was at the head of a mob who were disguised as wild indians. they were painted, and gillam himself was arrayed as an indian chief. the mob had been burning houses and driving the mormons' stock away from their owners, taking prisoners, etc. colonel hinkle ordered out a company of militia, about 150 in number, to endeavor to learn the intentions of gillam and others, who were camping on log creek, near far west. i was one of those under col. hinkle, and we all were on horseback. we soon learned that their intentions were hostile. a flag of truce in the hands of charles c. rich was shot at during the day, and our company was cut off from far west by a line of battle being formed between us and our homes. colonel hinkle returned from the front of our line with his military coat off, saying that there were hardly enough of us to allow a mouthful apiece for the numerous hosts before us. he seemed excited and fearfully frightened, and for this and other reasons i have always believed this accounted for his conduct on that occasion. we retreated fifteen miles (instead of five miles, from where we were), to far west, arriving about the time the troops were nearing the city. they were marching with red flags, which were interspersed and mixed up with gillam's command of painted faces. our company coming into far west on the gallop, created quite a sensation, as we were mistaken for the enemy coming in from two different points. we, however, soon proved ourselves to be friends, and were just in time to extend the line already formed in defense of the city. our adversaries were in the ratio of about ten to one of us, which looked rather serious for a little handful of members of the church of jesus christ of latter-day saints. the prophet came along after our arrival and said: "fear them not; god is for us, and there are more for us than there are against us [meaning the hosts of heaven were on our side.] god and liberty is the watchword," said joseph. "fear them not, for their hearts are cold as cucumbers." night was fast approaching, and flags of truce were passing between the two lines, by which we learned that this formidable army was sent out by governor boggs with orders to exterminate us. it was finally concluded not to murder us that night, so the army withdrew until the next morning, when they intended to make a final end of mormonism. they camped for the night on goose creek, one mile away from the city. thus ended one of the most eventful days of our lives. it fell to my lot to stand guard that night, and the worst confusion and disorder ever witnessed by human beings existed in the enemy's camp. this, with unearthly yelling and howling, produced a real pandemonium very much resembling my idea of hell. a sort of breast-work was constructed during the night, made principally of wagons, house logs, etc. a dark and dreary night was that. on the following day, october 31st, we were preparing to meet death, if necessary, rather than surrender our religion to a mob. we trusted in the lord, however, and a better way was prepared. colonel hinkle had been communicating with the enemy during the day, and in the afternoon joseph smith and others passed over the breast-works near where i and others were on duty. colonel hinkle lead the party to meet the enemy, where he betrayed them into their hands. this treachery on his part turned out for the best, for god suffers offences to come, as in the case of judas, "but woe to him by whom they come." on the following day, november 1st, 1838, we were marched into a hollow square just outside of the city, where we delivered up about 630 guns, grounded our arms, and advanced to the center of the square, where the small arms and swords were left in a pile. the late bishop mcrae gave six cuts with his sword and a pointer in the ground and left his sword sticking there. we were left without the means of self-defense and at the mercy of a conscienceless set of ignorant, prejudiced people, many of whom, like st. paul before his conversion, acted as if they were doing god's service in destroying property and abusing the mormons. my widowed mother's house was plundered and my sister, now living here in utah, had her clothes taken from her in open day, leaving her destitute of her necessary apparel. general wilson, who was one of the mobbers in jackson county, was in company with joseph smith soon after he was condemned to be shot. joseph asked general wilson what he had done that he should be treated with such indignity, stating that he had always been a supporter of the constitution and of good government. wilson's reply was: "i know it, and that is the reason i want to kill you, or have you killed." subsequently this same wilson said to p. p. pratt and others: "we jackson county boys know how it is, and therefore have not the extreme hatred and prejudice which characterizes the rest of the troops. we know perfectly well from the beginning that the mormons have not been the aggressors at all. as it began in 1833 in jackson county, mo., so it has been ever since.... we mob you without law; the authorities refuse to protect you according to law, you then are compelled to protect yourselves, and we act upon the prejudices of the public, who join our forces and the whole is legalized for your destruction and our gain ... when we drove you from jackson county we burned 203 of your houses, plundered your goods, destroyed your press, type and paper, books, office and all--tarred and feathered old bishop partridge--as exemplary an old man as you can find anywhere. we shot down some of your men, and if any of you returned the fire, we imprisoned you and had you on trial for murder. d--d shrewdly done, gentlemen; and i came d--d near kicking the bucket myself; for on one occasion while we were tearing down houses, driving families and destroying and plundering goods, some of you good folks put a ball through my son's body, and another through the arm of my clerk, and a third pierced my shirt collar and marked my neck. no blame, gentlemen; we deserved it, and let a set of men serve me as your community have been served, and i'll be d--d if i would not fight till i died." most certainly this was an honest confession, and i can certify to nearly all of his acknowledgments, for i have been driven from my home and robbed of my hard-earned property more than once. there are many others besides general wilson who have acknowledged to the same things, for i have personally heard them. when the brethren were being hurried away, as prisoners, from their homes, p. p. pratt says: "i went to general moses wilson in tears, and stated the circumstances of my sick, heart-broken, destitute family, in terms which would have moved any heart that had a latent spark of humanity yet remaining, but i was only answered with an exultant laugh and a taunt of reproach by this hardened murderer. halting at the door of hyrum smith, i heard the sobs and groans of his wife at hyrum's parting. she was then near confinement and needed more than ever the comfort and consolation of a husband's presence. as we returned to the wagon we witnessed the sad, parting of sidney rigdon and his family, and in the same wagon was joseph smith, while his aged father and mother came up overwhelmed with tears, and took each of the prisoners by the hand with a silence of grief too great for utterance. little encouragement was left to those grief-stricken parents, for they knew so well that they were in the hands of a mob who had snatched and dragged them away as if they were murderers. fresh to their minds was recalled a scene that took place in earlier days, when, close to their own thresholds, a demon in human form, in the dark hour of the night, had fired at their son, just barely missing him. there were fifty-six citizens thus dragged away from their homes, without any earthly hope of deliverance, only as in god they put their trust. judge king said to h. c. kimball: "joe smith is not fit to live." for further light concerning the good or evil wishes of this great mob of missourians, we will now return to the public square to hear the abusive words of general clark. addressing the mormons he said: "it now devolves upon you to fulfill a treaty that you have entered into. "1st.--your leading men be given up to be tried according to the law. this you have already complied with. "2nd.--that you deliver up your arms. this has been attended to [which we did, surrounded by the mob, some of whom i heard say, 'now we have got their arms, it is as good as death to them.'] "3rd.--that you sign over your properties to defray the expenses of the war. this you have also done. "4th.--that you leave the state forthwith. and whatever may be your feelings concerning this, or whatever your innocence, it is nothing to me. general lucas (whose military rank is equal to mine) has made this treaty with you, and i approve of it. i should have done the same. i am determined to see it executed. the character of this state has suffered almost beyond redemption. and we deem it as an act of justice to restore her character to its former standing among the states by every proper means. the orders of the governor to me were, that you should be exterminated, and not allowed to remain in the state. and had not your leaders been given up, and the terms of the treaty complied with, before this time you and your families would have been destroyed and your houses in ashes. "there is a discretionary power vested in my hands, which, considering your circumstances, i shall exercise for a season. you are indebted to me for this clemency. i do not say you shall go now, but you must not think if staying here another season or of putting in crops; for, if you do, the citizens will be upon you. if i am called here again in case of non-compliance of a treaty made, do not think that i shall do as i have done now. you need not expect any mercy, but extermination. for i am determined the governor's orders shall be executed. "as for your leaders, do not think, do not imagine for a moment, do not let it enter into your minds, that they shall be delivered and restored to you again for their fate is fixed, their die is cast. their doom is sealed. i am sorry, very sorry, gentlemen, to see so many intelligent men found in this situation. oh! if i could invoke the great spirit, the unknown god--[i suppose without body, parts or passions]--to rest upon and deliver you from that awful chain of superstition, and liberate you from those fetters of fanaticism with which you are bound, that you no longer do homage to a man! my advice is that you become as other citizens, let by a recurrence of these events you bring upon yourselves irretrievable ruin." it vividly recurs to my mind that at the closing of general clark's hard talk, g. m. hinkle also spoke to the large body of saints, saying: "i would advise you all to do as i have done, for i have got my hand out of the lion's mouth, and i intend to keep it out hereafter." it may not be out of place to relate a statement made to me by e. b. tripp, who authorizes me to use his name, regarding george m. hinkle, whose hand he said was out of the lion's mouth (taking his own word for it.) elder. e. b. tripp says: "in 1852, i lived in wapelo, louisa co., iowa g. m. hinkle, a stranger to me, came into my drug store. he introduced himself to me, saying: 'this is mr. tripp, i understand. i hear that you are going to utah, and i would like to have a private talk with you. i am the man who betrayed joseph smith and others into the hands of the mob in missouri. i am a miserable man, and scarce know what to do with myself. i would be willing to lay down my life if this would atone for the sin i committed. what can i do, mr. tripp, for i know mormonism is true?" this is the substance of the conversation as reported by brother tripp, who save him some good advice before he parted with him. thomas b. marsh, one of the twelve apostles, apostatized during this dark hour of missouri persecution. i saw him and heard him speak then, and also when he came to utah and was rebaptized. i heard him confess with deep regret, saying: "look at my trembling limbs and see the fate of an apostate, for i am a wreck, but mormonism is true, and i advise you not to do as i have done, in my apostasy." gen. john c. bennett, who once flourished in nauvoo, apostatized because of his iniquities. he died in polk city, iowa, a miserable wreck, debased and degraded. when i was in iowa on a mission i learned of a party who once had a rope around his neck and over a limb. at that time he barely escaped being hung up like a dog. prior to joseph and hyrum smith, and others, being marched to liberty jail, general lucas allowed the prisoners to see for a few moments, in the presence of their guards, their weeping wives and children. most of them were not permitted to speak, being merely allowed to look at them before being hurried away. mary fielding smith, wife of hyrum smith, a few days after his painful parting from her husband, became a mother. the favored child thus born amidst those warlike scenes is today known as joseph fielding smith, counselor to the first presidency. the brethren were taken to independence, jackson county, missouri, to be murdered by those who only a few years before drove the saints from the country, murdering some, tarring and feathering others, and expelling the remainder without color of law. notwithstanding this, on sunday, november 4th, 1838, the prophet preached to many who gathered around them. the officers, finding that the people's feelings were softened into tears of sympathy, had them removed to richmond, where they were chained down as felons and then removed to liberty jail. in september, 1888, in company with elder andrew jenson and bishop black, of deseret, i visited this place, also far west and adam-ondi-ahman. this trip brought vividly before me many sayings of the prophet, more particularly of his speaking of the garden of eden, which he said was situated at independence, which is only about ten miles to the northwest of liberty jai. the prophet said it had been manifested unto him that here was where our father adam was placed, and where his home was until his fall, when he was driven out into the dreary world, and from thence he took his departure northeast about seventy miles, to where a stake of zion was located, and it was named adam-ondi-ahman by revelation. this knowledge makes this land, which is good and greatly blessed, all the more attractive to the saints, and creates a desire to cherish not only the memory of the land, but this loathsome jail as well, which is now going to ruins. the bible tells us about the garden of eden, and why not locate it here in this goodly land as well as any other part of the earth? many changes have taken place since adam's time, as, for instance, the great deluge and the division of the earth in the days of peleg. again, at the crucifixion, when the solid rocks were rent, mountains cast up, and great convulsions took place on the face of the whole earth. all of these events would naturally tend to make it difficult to locate the garden without revelation, and this is how i became informed on this subject. i was with the prophet joseph smith sixty miles northeast of liberty jail in 1838, less than one year before he was imprisoned there. we were standing with others on the hill adam-ondi-ahman. the prophet said, pointing to a mound of stones: "there is where father adam built an altar when he was driven from the garden of eden and offered up sacrifice unto the lord." he further said that the garden of eden was in or near independence, the center stake of zion. i thought it a great privilege to be at that time with the prophet, and to hear his words regarding the mound and pile of rocks laid up at so early a period of the world's history. three years ago i visited the same altar with deep interest, and also the spot of ground where the prophet received the revelation, wherein adam-ondi-ahman is named as the place where adam shall come to visit his people, or the ancient of days shall sit, as spoken of by daniel the prophet. doc. and cov., sec. 115, page 415. the prophet said that this michael is adam. i quote the following from the revelation: "is there not room enough upon the mountains of adam-ondi-ahman ... the land where adam dwelt? ... therefore come up hither to the land of my people, even zion."--doc. and cov., sec. 117, v. 8 having lived and worked at the tin business in sight of this dungeon where the prophet was so unjustly imprisoned and suffered so much, this knowledge of the country was welcome news to me. on one occasion, as i was informed by the late bishop alexander mcrae, who was imprisoned in this same jail, and as he substantially related to me, five of the prisoners, viz: joseph smith, hyrum, his brother, caleb baldwin, lyman wight, sidney rigdon and bishop mcrae were taking supper together. all but brother mcrae partook of tea, as they were glad to get anything to sustain life. soon afterwards five of the inmates were taken sick and some of them were blind for three days, after which they were afflicted with sore eyes for a long time. bishop mcrae escaped this affliction as he did not partake of the tea. all of the six prisoners agreed that poison had been put in the tea, but how and by whom was unknown to them. while the prisoners were confined in this jail, young joseph smith and emma, his mother, visited their husband and father. it was at this time that joseph's son, now the leader of the reorganized church, claims to have received a blessing under the hands of his father. joseph f. smith, with his mother, visited his father in this same jail, and although but an infant, received a blessing under his hands. owing to the delicate state of her health, joseph f.'s mother had to be taken on a bed in a carriage, to see, perhaps for the last time, her husband as a prisoner for the gospel's sake. the meeting and parting on that occasion must have been heartrending under the circumstances. very few can now realize such days as those of the imprisonment at liberty jail. from the day that joseph smith received the plates at the hands of moroni, the angel, until his incarceration in liberty jail, his life was one of persecution, trial and imprisonment, so much so that on one occasion joseph was led to pray: "o god! where art thou? and where is the pavilion that covereth thy hiding place? how long shall thy hand be stayed, and thine eye--yea, thy pure eye--behold from the eternal heavens the wrongs of thy people, and of thy servants, and thine ear be penetrated with their cries? yea o lord, how long shall they suffer these wrongs and unlawful oppressions, before thine heart shall be softened towards them, and they bowels be moved with compassion towards them? o lord god almighty, maker of the heaven and earth, and seas, and all things that in them are, and who controlleth and subjecteth the devil and the dark and benighted dominion of sheol! stretched forth thy hand; let think eye pierce; let thy pavilion be taken up; let thy hiding place no longer be covered; let thine ear be inclined; let thine heart be softened, and thy bowels moved with compassion towards us. * * * remember thy suffering saints, o our god." the prophet loved the saints, and he knew of their extreme suffering, and their moving through mud and rain, in poverty, leaving their homes and all behind them, while he, with his brethren, was in a dungeon liable to be poisoned at any time. they knew their lives were not safe in such a mobocratic state as was missouri then. however, joseph had consolation, dark as it appeared, for he promised his brethren that not one of their lives should be lost. in the midst of their cries unto the lord, he was answered thus: "my son, peace be unto thy soul; thine adversary and thine afflictions shall be but a small moment; and then, if thou endure it well, god shall exalt thee on high; thou shalt triumph over all thy foes. thou art not yet as job; thy friends do not contend against thee, neither charge thee with transgression, as they did job. * * * wo unto all those that discomfort my people, and drive, and murder, and testify against them, saith the lord of hosts. a generation of vipers shall not escape the damnation of hell. * * * let thy bowels also be full of charity towards all men and to the household of faith, and let virtue garnish thy thoughts unceasingly. then shall thy confidence wax strong in the presence of god, and the doctrine of the priesthood shall distill upon thy soul as the dews from heaven. the holy ghost shall be thy constant companion, and thy scepter an unchanging scepter of righteousness and truth, and they dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee for ever and ever." when i looked upon the liberty jail in 1834, again in 1838-39, and for the last time in 1888, in the last stages of decay (it being 54 years from the time i first saw it), my soul was moved upon with deep emotion, for thoughts of the past crowded upon my mind. indeed, i felt almost bewildered, and as if in a dream. it was only four years and nine months after the prophet left this dungeon that he was murdered, dying as a martyr in carthage jail, hancock county, illinois, on the memorable 27th of june, 1844. elder jenson, bishop black and myself obtained a photograph of the jail as a relic, from which the engraving illustrating this article has been taken. the jail was built about 1830, of hewn oak logs, and was only 14 by 14-1/2 feet in the clear. soon after a stone wall two feet thick was added, leaving a space of twelve inches between the logs and the stone wall, which was filled in with loose stones, thus making a wall four feet thick. in order to show how particular the prophet was regarding revelations which he received from the lord, i will relate an incident which occurred in liberty jail. while the prophet was receiving a revelation, the late bishop alexander mcrae was writing as joseph received it. upon this occasion brother mcrae suggested a slight change in the wording of the revelation, when joseph sternly asked: "do you know who you are writing for?" brother mcrae, who at once discovered his mistake, begged the prophet's pardon for undertaking to correct the word of the lord. in march, 1839, and less than one month before leaving the jail, joseph received the word of the lord, as follows: "the ends of the earth shall inquire after thy name, and fools shall have thee in derision, and hell shall rage against thee, while the pure in heart, and the wise, and the noble, and the virtuous, shall seek council, and authority, and blessings constantly from under thy hand. and thy people shall never be turned against thee by the testimony of traitors. and although their influence shall cast thee into trouble, into bars and walls, thou shalt be had in honor, and but for a small moment and thy voice shall be more terrible in the midst of thy enemies than the fierce lion, because of thy righteousness; and thy god shall stand by thee forever and ever. if thou art called to pass through tribulation; if thou art in perils among robbers; if thou art in perils by land or by sea; if thou are accused of all manner of false accusations; if thy enemies fall upon thee; if they tear thee from the society of thy father and mother, and brethren and sisters; and if, with a drawn sword, thine enemies tear thee from the bosom of thy wife and of thine offspring, and thine elder son (joseph), although but 6 years of age, ... and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb; and if thou should be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. the son of man hath descended below them all; art thou greater than he? therefore hold on thy way, and the priesthood shall remain with thee, for their bounds are set and they cannot pass. thy days are known, and thy years shall not be numbered less; therefore, fear not what man can do, for god shall be with you for ever and every." chapter 6 the assassination of generals joseph and hyrum smith in carthage, hancock co., ill., june 27, 1844, while under the pledged protection of the governor of the state. the engraving presented on another page is a true representation of the jail at carthage, illinois, wherein joseph smith, revered by the "mormon" people as a prophet of god, and his brother hyrum were foully murdered in 1844. a sketch of the building was made by the late robert campbell soon after the massacre, from which the illustration accompanying this sketch was made. the mob of eighty men, whose faces were painted black, were under the direction of the notorious captain williams, who is represented in the picture as standing just back of the four men who are shooting the prophet as he is lying partially stunned against the well curb. the captain is directing the murder, as is to be seen in the engraving. farther to the right is captain smith, with his company of carthage greys, who were entrusted with the care and custody of the prisoners under the pledge of the governor of the state for their safety. in the afternoon of the day of the murder, the mob were concealed in the woods about three-quarters of a mile northwest of the jail, where they had previously marched. the front of the jail is to the south. communication for some time was kept up between the mob and the carthage greys by couriers, until a perfect understanding was effected between the two mobs, for by this mutual understanding the state troops had become identified with the murder. the diabolical plot was so arranged that the troops had their guns loaded only with blank cartridges. from the situation of affairs, the disbanding of the troops at carthage (except those treacherous greys), and the governor being at the same time in nauvoo disarming the nauvoo legion, looks like a very deep plot for the murder of those two innocent prisoners. what makes it still more apparent that the state was guilty of this foul deed, is the fact that not one of those who were immediately connected with the murder were ever convicted, while many of them roamed at large, although well known to the community as having taken part in the murder, some even boasting of having participated in the vile act. one man in particular, who lived in what was known as morley's settlement, near carthage, openly claimed to have helped in the massacre. while i was in st. george about two years ago i read from a record book the following: "mr. meradis perry, a near neighbor of ours, was one of the mob who killed joseph smith. he came home from carthage sick and begged my father to kill him; 'for,' said he, 'i can neither eat nor sleep. when i close my eyes i can see joseph smith before me; i am a miserable man.' my father told him that he was in the hands of the lord, and he would deal with him as seemed good onto himself; that joseph was a true prophet sent of god, and his blood, with that of his brother, would cry from carthage jail against his murderers as did able's against his slayer. my father, james bellows, lived near morley's settlement." the daughter of jas. bellows, who has the record named, vouches for the above, having seen the mobber. she says he was a miserable human being. the mob came from the woods, entered the stairway door, crowded upstairs, and commenced pressing in the door where the prisoners were confined. they were unable to open the door for a while, when shots were fired through the door. all was commotion and confusion. a ball passing through the door pierced hyrum smith on the side of his nose just below the eye, when he fell prostrate on the floor, exclaiming: "i am a dead man." the prophet thought that by leaping from the window of the upper story would attract the attention of the rabble and thus save the lives of his friends. willard richards is to be seen looking from the window of the prison upon the heart-rending scene without being able to render the prophet of god any assistance in his dying moments. it is possible that while the martyr was holding on to the window sill he received some of his wounds, before falling to the ground. as he reached the ground he cried out: "o lord, my god!" each received four balls. john taylor and willard richards, two of the twelve apostles, were the only ones in the room at the time besides the two martyrs. john taylor was wounded severely with four balls, but after much suffering he recovered, and lived a life of usefulness, and finally presided over the church, until his death. willard richards escaped without a hole in his robe, and died in peace in his utah home many years after. thus two of the most noble sons of god have sealed their testimony with their blood, and henceforth are numbered with those whom john saw under the altar,--"the souls of them that were slain for the word of god, and for the testimony which they held. and they cried with a loud voice, saying: how long, o lord, holy and true, dost thou not judge and avenge our blood on them that live on the earth? and white robes were given every one of them: and it was said unto them, that they should rest for a little season, until their fellow servants and their brethren, that should be killed as they were, should be fulfilled." as jesus our saviour was crucified and his disciples martyred, and not one of their murderers ever brought to justice (only as god punished them), so has it been in this enlightened age of the world with assassins who have been equally guilty. the picture, although a sad one, is a true representation of the tragedy, and will never be forgotten by those who once behold it. hyrum smith was 44 years old in february, 1844, and joseph smith was only 38 in december, 1843. they were martyred on the 27th of june, 1844. the late president john taylor's watch was struck with a bullet while in his pocket, and stopped between 4 and 5 o'clock. i first saw joseph smith in 1844 at my mother's house. it was late in the spring season. i also heard him bear his testimony many times with a power that was not gainsaid by those who heard him testify with regard to the visions which he had been favored with. some of his hearers said: "well, if it is true it will stand." when i heard the three witnesses testify to the coming forth of the book of mormon, and that they had in open daylight both seen and heard the voice of the angel, i knew their testimony was true. my first impression of joseph nearly sixty years ago was that he was a true prophet, and i formed a love for him which increased with our acquaintance. i was with him in the state of missouri during those trying scenes until his imprisonment in liberty jail, and subsequently in illinois, and with the bereaved family and thousands of latter-day saints shed a tear over his remains as he lay silently in death's embrace. i took a last look at him in the nauvoo mansion in june, 1844. joseph bates nobles stated to me that he was with the prophet when he was going voluntarily to give himself up to the pretended requirements of the law, on which occasion he said: "i am going like a lamb to the slaughter, but i am calm as a summer's morning; i have a conscience void of offence towards god and towards all men. i shall die innocent, and it shall yet be said of me--'he was murdered in cold blood.'" hyrum also knew of their doom, for on the morning just before leaving for the murderous prison he turned down the leaf of the fifth chapter of the book of ether, which reads as follows: "and it came to pass that i prayed unto the lord that he would give unto the gentiles grace, that they might have charity. and it came to pass that the lord said unto me, if they have not charity, it mattereth not unto you, thou hast been faithful; wherefore, thy garments are clean. and because thou hast seen thy weakness, thou shalt be made strong, even to the sitting down in the place which i have prepared in the mansions of my father. and now i----bid farewell unto the gentiles; yea, and also until my brethren whom, i love, [and all who knew him well knew of his mercy and benevolence], until we shall meet before the judgment seat of christ, where all men shall know that my garments are not spotted with your blood." they were innocent of crime, as had been proven many, many times. it was a conspiracy of "traitors and wicked men," and their blood, as i saw it on the floor of carthage jail in 1844, soon after their martyrdom, and again in 1888, is still there as a witness against the murderers. the jail is now transformed into a comfortable private residence, and is occupied by mrs. elizabeth mathews browning, her husband having deeded it to her. many years ago the county sold the premises to mr. b. f. patterson, subsequently he sold it to mr. jas. m. browning, who in turn deeded it to his wife. while being shown around the premises, in its varied parts, by mrs. browning, we came to where the well curb once stood, which is now substituted by a bed of lilies of the valley, being assured that the spot will ever be held in remembrance. the house has an addition of an east wing, and the rude fence has been remodeled into a nice picket fence. just prior to leaving carthage, the kind lady of the house took us up stairs, where the mob entered. we saw the bullet hole through the door. although repaired somewhat, we saw where the bullet went that killed hyrum. other bullet marks were also visible. although the floor was carpeted, we were assured by mrs. browning that the blood stain still remains, and cannot be washed away. at the time of the prophet's martyrdom, many marveled why joseph was taken away from the church; but since that time we have learned that it must needs be that offenses come, but woe to them by whom they come. god suffered his son jesus to be crucified. it was necessary to accomplish certain ends. many have marveled because of his death, but it was needful that he should seal his testimony with his blood, that he might be honored and the wicked be condemned. when mr. o. h. browning, pleading for the prophet, gave a recitation of what he himself had seen at quincy, illinois, on the banks of the mississippi river (when the saints were expelled from missouri), so sad were the scenes depicted that the spectators were moved into tears. judge douglass himself and most of the officers wept. in conclusion, mr. browning said: "great god! have i not seen it? yes, my eyes have beheld the blood-stained traces of innocent women and children in the drear winter, who have traveled hundreds of miles barefoot, through frost and snow, to seek refuge from their savage pursuers. 'twas a scene of horror sufficient to elicit sympathy from an adamantine heart. and shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land and none dare to enlist in the cause of justice? if there was no other voice under heaven ever to be heard in this cause, gladly would i stand alone and proudly spend my last breath in defense of an oppressed american citizen." judge douglass dismissed joseph on the 10th of june, 1841. again in may, 1843, he was kidnapped in dixon, ill., but before his enemies succeeded in dragging him over the line into missouri, he obtained the aid of three lawyers, who finally secured his release on habeas corpus. while in custody, mr. reynolds of missouri several times cocked his pistol on joseph, threatening to shoot. the latter bared his breast, saying: "shoot away! i have endured so much i am weary of life; kill me, if you please." after repeated failures to have him executed in a legal way, his enemies said: "if we cannot reach him by law, powder and ball shall," which was at last fulfilled at the well-curb at carthage jail. "our patriarch and prophet, too, were massacred; they bled to seal their testimony,--they were numbered with the dead, ah, tell me, are they sleeping? me thinks i hear them say, 'death's icy chains are bursting, 'tis the resurrection day!' * * * * * * * * * * "oh, wretched murd'rers, fierce for human blood! you've slain the prophets of the living god, who've borne oppression from their early youth, to plant on earth the principles of truth." http://bencrowder.net/books/mtp. volunteers: hilton campbell, ben crowder, meridith crowder, eric heaps, tod robbins, dave van leeuwen. joseph smith as scientist a contribution to mormon philosophy by john a. widtsoe, a. m., ph. d. the general board young men's mutual improvement associations salt lake city, utah 1908 copyright 1908 by john a. widtsoe. preface in the life of every person, who receives a higher education, in or out of schools, there is a time when there seems to be opposition between science and religion; between man-made and god-made knowledge. the struggle for reconciliation between the contending forces is not an easy one. it cuts deep into the soul and usually leaves scars that ache while life endures. there are thousands of young people in the church to-day, and hundreds of thousands throughout the world, who are struggling to set themselves right with the god above and the world about them. it is for these young people, primarily, that the following chapters have been written. this volume is based on the conviction that there is no real difference between science and religion. the great, fundamental laws of the universe are foundation stones in religion as well as in science. the principle that matter is indestructible belongs as much to theology as to geology. the theology which rests upon the few basic laws of nature is unshakable; and the great theology of the future will be such a one. "mormonism" teaches and has taught from the beginning that all knowledge must be included in the true theology. because of its comprehensive philosophy, "mormonism" will survive all religious disturbances and become the system of religious faith which all men may accept without yielding the least part of the knowledge of nature as discovered in the laboratories or in the fields. the splendid conceptions of "mormonism" concerning man and nature, and man's place in nature are among the strongest testimonies of the divine nature of the work founded by joseph smith, the prophet. this little volume does not pretend to be a complete treatment of "mormon" philosophy; it is only a small contribution to the subject. there is room for elaboration and extension in this field for many generations to come. the attempt has been made to sketch, briefly, the relation of "mormonism" to some features of modern scientific philosophy, and to show that not only do "mormonism" and science harmonize; but that "mormonism" is abreast of the most modern of the established views of science, and that it has held them many years--in some cases before science adopted them. the only excuse for the scant treatment of such an important subject is that it is as extensive as the duties of a busy life would allow. in the future, the subject may be given a fuller treatment. some readers may urge that "the testimony of the spirit," which has been the final refuge of so many christians, has received little consideration in the following chapters. this is due to the avowed purpose of the work to harmonize science and religion, on the basis of accepted science. "mormonism" is deeply and rationally spiritual; the discussion in this volume is confined to one phase of gospel philosophy. the majority of the following chapters were originally published in the _improvement era_ for 1903-1904 as a series of articles bearing the main title of this book. these articles are here republished with occasonal changes and additions. the new chapters have been cast into the same form as the original articles. the publication as independent articles will explain the apparent lack of connection between the chapters in this book. the statements of scientific facts have been compared very carefully with standard authorities. however, in popularizing science there is always the danger that the simplification may suggest ideas that are not wholly accurate. those who have tried this kind of work will understand and pardon such errors as may appear. however, corrections are invited. my thanks are due and cheerfully given the management of the _improvement era_ for the help and encouragement given. i am under especial obligations to elder edward h. anderson, the associate editor of the _era_, to whose efforts it is largely due that this volume has seen the light of day. i desire to render my thanks also to the committee appointed by the first presidency to read the manuscript, elders george albert smith, edward h. anderson and joseph f. smith, jr. this volume has been written in behalf of "mormonism." may god speed the truth! contents. introductory. chapter i. joseph's mission and language the fundamental concepts of the universe. chapter ii. the indestructibility of matter chapter iii. the indestructibility of energy chapter iv. the universal ether chapter v. the reign of law the constitution of the universe. chapter vi. the new astronomy chapter vii. geological time chapter viii. organized intelligence the laws governing the individual. chapter ix. faith chapter x. repentance chapter xi. baptism chapter xii. the gift of the holy ghost chapter xiii. the word of wisdom the destiny of earth and man. chapter xiv. the law of evolution chapter xv. the plan of salvation the region of the unknown. chapter xvi. the sixth sense the force of forces. chapter xvii. the nature of god conclusion. chapter xviii. joseph smith's education chapter xviv. a summary restatement chapter xx. concluding thoughts appendix. chapter xxi. the testimony of the soil introductory. chapter i. joseph's mission and language. [sidenote: scientific discussions not to be expected in the prophet's work.] the mission of joseph smith was of a spiritual nature; and therefore, it is not to be expected that the discussion of scientific matters will be found in the prophet's writings. the revelations given to the prophet deal almost exclusively with the elucidation of so-called religious doctrines, and with such difficulties as arose from time to time in the organization of the church. it is only, as it appears to us, in an incidental way that other matters, not strictly of a religious nature, are mentioned in the revelations. however, the church teaches that all human knowledge and all the laws of nature are part of its religious system; but that some principles are of more importance than others in man's progress to eternal salvation.[a] while on the one hand, therefore, it cannot reasonably be expected that joseph smith should deal in his writings with any subject peculiar to natural science, yet, on the other hand, it should not surprise any student to find that the prophet at times considered matters that do not come under the ordinary definition of religion, especially if they in any way may be connected with the laws of religion. statements of scientific detail should not be looked for in joseph smith's writings, though these are not wholly wanting; but rather, we should expect to find general views of the relations of the forces of the universe. [footnote a: "and truth is knowledge of things as they are, and as they were and as they are to come."--doctrine and covenants, 93:24. "teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of god, that are expedient for you to understand; "of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land, and a knowledge also of countries and kingdoms, "that ye may be prepared in all things when i shall send you again to magnify the calling, whereunto i have called you, and the mission with which i have commissioned you."--doctrine and covenants, 88:78-80. "and verily, i say unto you, that it is my will that you should hasten to translate my scriptures, and to obtain a knowledge of history, and of countries, and of kingdoms, of laws of god and man, and all this for the salvation of zion."--doctrine and covenants, 93:53. "it (theology) is the science of all other sciences and useful arts, being in fact the very foundation from which they emanate. it includes philosophy, astronomy, history, mathematics, geography, languages, the science of letters, and blends the knowledge of all matters of fact, in every branch of art and research.......all that is useful, great and good, all that is calculated to sustain, comfort, instruct, edify, purify, refine or exalt intelligences, originated by this science, and this science alone, all other sciences being but branches growing out of this, the root."--pratt, key to theology, chap. 1.] [sidenote: man must not expect direct revelation in matters that he can solve for himself.] it is not in harmony with the gospel spirit that god, except in special cases, should reveal things that man by the aid of his natural powers may gain for himself. the lord spoke to the prophet as follows:--"behold, you have not understood; you have supposed that i would give it unto you, when you took no thought, save it was to ask me; but, behold, i say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right i will cause that your bosom shall burn within you; therefore, you shall feel that it is right."[a] such a doctrine makes it unreasonable to look to the prophet's work for a gratuitous mass of scientific or other details, which will relieve man of the labor of searching out for himself nature's laws. so well established is this principle that in all probability many of the deepest truths contained in the writings of joseph smith will not be clearly understood, even by his followers, until, by the laborious methods of mortality, the same truths are established. it is even so with the principles to be discussed in the following papers. they were stated seventy years ago, yet it is only recently that the latter-day saints have begun to realize that they are identical with recently developed scientific truths; and the world of science is not yet aware of it. however, whenever such harmony is observed, it testifies of the divine inspiration of the humble, unlearned boy prophet of the nineteenth century. [footnote a: doctrine and covenants 9:7, 8.] [sidenote: the absence of the language, details and methods of science in the prophet's writings proves him unfamiliar with the written science of his day.] the prophet joseph does not use the language of science; which is additional proof that he did not know the science of his day. this may be urged as an objection to the assertion that he understood fundamental scientific truths, but the error of this view is easily comprehended when it is recalled that the language of science is made by men, and varies very often from age to age, and from country to country. besides, the god who spoke to joseph smith, says, "these commandments were given unto my servants in their weakness, after the manner of their language, that they might come to understanding."[a] if god had spoken the special language of science, the unlearned joseph smith would not, perhaps, have understood. every wise man explains that which he knows in the language of those to whom he is speaking, and the facts and theories of science can be quite easily expressed in the language of the common man. it is needless to expect scientific phraselogy in the writings of joseph smith. [footnote a: doctrine and covenants 1:24.] scientific details are almost wholly wanting in the writings of joseph smith. had the prophet known the science of his day, his detailed knowledge would have been incorporated somehow in his writings. the almost complete absence of such scientific detail as would in all probability have been used, had the prophet known of it, is additional testimony that he did not get his information from books. finally, another important fact must be mentioned. men in all ages have speculated about the things of the universe, and have invented all kinds of theories to explain natural phenomena. in all cases, however, these theories have been supported by experimental evidence, or else they have been proposed simply as personal opinions. joseph smith, on the contrary, laid no claim to experimental data to support the theories which he proposed, nor did he say that they were simply personal opinions, but he repeatedly asserted that god had revealed the truths to him, and that they could not, therefore, be false. if doctrines resting upon such a claim can be shown to be true, it is additional testimony of the truth of the prophet's work. [sidenote: purpose of the following chapters.] in the following chapters it will be shown, by a series of comparisons, that, in 1833, or soon thereafter, the teachings of joseph smith, the mormon prophet, were in full harmony with the most advanced scientific thought of today, and that he anticipated the world of science in the statement of fundamental facts and theories of physics, chemistry, astronomy and biology. the fundamental concepts of the universe. chapter ii. the indestructibility of matter. [sidenote: until recent days many believed that matter could be created or destroyed.] it was believed by the philosophers of ancient and mediaeval times, especially by those devoted to the study of alchemy, that it was possible through mystical powers, often of a supernatural order, to annihilate matter or to create it from nothing. men with such powers transcended all known laws of nature, and became objects of fear, often of worship to the masses of mankind. naturally enough, the systems of religion became colored with the philosophical doctrines of the times; and it was held to be a fundamental religious truth that god created the world from nothing. certainly, god could do what his creatures, the magicians, were able to do--that part of the reasoning was sound. in support of this doctrine, attention was called to some of the experiences of daily life. a piece of coal placed in a stove, in a short time disappear--it is annihilated. from the clear air of a summer's day raindrops start--created out of nothing. a fragment of gold placed in contact with sufficiently strong acids, disappears--it is destroyed. [sidenote: matter is eternal, its form only can be changed.] towards the end of the eighteenth century, facts and laws of chemistry were discovered, which enabled scientists to follow in great detail the changes, visible or invisible, to which matter in its various forms is subject. then it was shown that the coal placed in a stove unites with a portion of the air entering through the drafts, and becomes an invisible gas, but that, were this gas collected as it issues from the chimney, it would be found to contain a weight of the elements of the coal just equal to the weight of the coal used. in a similar manner it was shown that the raindrops are formed from the water found in the air, as an invisible vapor. the gold dissolved in the acid, may be wholly recovered so that every particle is accounted for. numerous investigations on this subject were made by the most skillful experimenters of the age, all of which showed that it is absolutely impossible to create or destroy the smallest particle of matter; that the most man can do is to change the form in which matter exists. after this truth had been demonstrated, it was a necessary conclusion that matter is eternal, and that the quantity of matter in the universe cannot be diminished nor increased. this great generalization, known as the law of the persistence of matter or mass, is the foundation stone of modern science. it began to find general acceptance among men about the time of joseph smith's birth, though many religious sects still hold that god, as the supreme ruler, is able at will to create matter from nothing. the establishment of this law marked also the final downfall of alchemy and other kindred occult absurdities. [sidenote: mormonism teaches that all things are material.] no doctrine taught by joseph smith is better understood by his followers than that matter in its elementary condition is eternal, and that it can neither be increased nor diminished. as early as may, 1833, the prophet declared that "the elements are eternal,"[a] and in a sermon delivered in april, 1844, he said "element had an existence from the time god had. the pure principles of element are principles which can never be destroyed; they may be organized and reorganized, but not destroyed. they had no beginning, and can have no end."[b] [footnote a: doctrine and covenants, 93:33.] [footnote b: the contributor, vol. 4, p. 257.] it is thus evident that from the beginning of his work, joseph smith was in perfect harmony with the fundamental doctrine of science; and far in advance of the religious sects of the world, which are, even at this time, slowly accepting the doctrine of the persistence of matter in a spiritual as well as in a material sense. mormonism has frequently been charged with accepting the doctrine of materialism. in one sense, the followers of joseph smith plead yes to this charge. in mormon theology there is no place for immateralism; i.e. for a god, spirits and angels that are not material. spirit is only a refined form of matter. it is beyond the mind of man to conceive of an immaterial thing. on the other hand, joseph smith did not teach that the kind of tangible matter, which impresses our mortal senses, is the kind of matter which is associated with heavenly beings. the distinction between the matter known to man and the spirit matter is very great; but no greater than is the difference between the matter of the known elements and that of the universal ether which forms one of the accepted dogmas of science. science knows phenomena only as they are associated with matter; mormonism does the same. chapter iii. the indestructibility of energy. [sidenote: all forms of energy may be converted into each other. energy can not be destroyed.] it is only when matter is in motion, or in the possession of energy, that it is able to impress our senses. the law of the indestructibility and convertibility of energy, is of equal fundamental value with that of the indestructibility of matter. a great variety of forces exist in nature, as, for instance, gravitation, electricity, chemical affinity, heat and light. these forces may all be made to do work. energy, in fact, may be defined as the power of doing work. in early days these forces were supposed to be distinct and not convertible, one into the other, just as gold and silver, with our present knowledge, are distinct and not convertible into other elements. in the early part of the nineteenth century students of light and heat began to demonstrate that these two natural forces were different manifestations of one universal medium. this in turn led to the thought that possibly these forces, instead of being absolutely distinct, could be converted one into the other. this idea was confirmed in various experimental ways. sir humphrey davy, about the end of the eighteenth century, rubbed together two pieces of ice until they were nearly melted. precautions had been taken that no heat could be abstracted from the outside by the ice. the only tenable conclusion was that the energy expended in rubbing, had been converted into heat, which had melted the ice. about the same time, count rumford, a distinguished american, was superintending the boring of a cannon at the arsenal at munich, and was forcibly struck with the heating of the iron due to this process. he, like davy, believed that the energy of the boring instruments had been converted into the heat.[a] [footnote a: the conservation of heat--stewart, pp. 38, 39.] from 1843 to 1849, dr. joule of manchester, england, published the results of experiments on the relation between mechanical energy and heat. dr. joule attached a fixed weight to a string which was passed over a pulley, while the other end was connected with paddles moving in water. as the weight descended, the paddles were caused to revolve; and it was observed that, as the weight fell and the paddles revolved, the water became warmer and warmer. dr. joule found further that for each foot of fall, the same amount of heat energy was given to the water. in fact, he determined that when a pound weight falls seven hundred and seventy two feet it gives out energy enough to raise the temperature of one pound of water one degree fahrenheit.[a] this experiment, frequently repeated, gave the same result and established largely the law of the convertibility of energy. [footnote a: the conservation of energy--stewart, pp. 44, 45. recent advances in physical science--tait, pp. 63, 65.] about the same time, it was shown that light can be converted into heat; and later it was proved that electricity may be changed into heat or light. in all these cases it was found that the amount of energy changed was exactly equal to the amount of energy produced. thus, by countless experiments, it was finally determined that energy is indestructible; that, when any form of energy disappears, it reappears immediately in another form. this is the law of the persistence of force or energy. in more recent days, it has been suggested that all known forces are variations of a great universal force, which may or may not be known. the very nature of force or energy is not understood. in the language of spencer, "by the persistence of force, we really mean the persistence of some cause which transcends our knowledge and conception."[a] [footnote a: first principles, spencer, 4th ed., p. 200.] it need hardly be explained that energy cannot exist independently of matter; and that the law of the persistence of matter is necessary for the existence of the law of persistence of force. [sidenote: universal intelligence, comparable to universal energy is indestructible, according to joseph smith.] joseph smith was not a scientist; and he made no pretense of solving the scientific questions of this day. the discussion relative to the convertibility of various forms of energy was in all probability not known to him. still, in his writings is found a doctrine which in all respects resembles that of the conservation of energy. joseph smith taught, and the church now teaches, that all space is filled with a subtle, though material substance of wonderful properties, by which all natural phenomena are controlled. this substance is known as the holy spirit. its most important characteristic is intelligence. "its inherent properties embrace all the attributes of intelligence."[a] the property of intelligence is to the holy spirit what energy is to the gross material of our senses. [footnote a: key to theology, p. p. pratt, 5th ed., p. 40.] in one of the generally accepted works of the church, the energy of nature is actually said to be the workings of the holy spirit. the passage reads as follows: "man observes a universal energy in nature--organization and disorganization succeed each other--the thunders roll through the heavens; the earth trembles and becomes broken by earthquakes; fires consume cities and forests; the waters accumulate, flow over their usual bounds, and cause destruction of life and property; the worlds perform their revolutions in space with a velocity and power incomprehensible to man, and he, covered with a veil of darkness, calls this universal energy, god, when it is the workings of his spirit, the obedient agent of his power, the wonder-working and life-giving principle in all nature."[a] [footnote a: compendium, richards and little, 3rd ed., p. 150.] in short, the writings of the church clearly indicate that the various forces of nature, the energy of nature, are only manifestations of the great, pervading force of intelligence. we do not understand the real nature of intelligence any better than we understand the true nature of energy. we only know that by energy or intelligence gross matter is brought within reach of our senses. intelligence or energy was declared by joseph smith in may, 1833, to be eternal: "intelligence, or the light of truth, was not created or made, neither indeed can be."[a] in the sermon already referred to the prophet said, "the intelligence of spirits had no beginning, neither will it have an end." [footnote a: doctrine and covenants, 93:29.] these quotations, and many others to which attention might be called, show clearly that joseph smith taught the doctrine that the energy of the universe can in nowise be increased or diminished, though, it may manifest itself in various forms. the great latter-day prophet is thus shown to be in harmony with the second fundamental law of science. it is not a valid objection to this conclusion to say that joseph smith did not use the accepted terms of science. words stand only for ideas; the ideas are essential. the nomenclature of a science is often different in different lands, and is often changed as knowledge grows. it is hardly correct to say that he was in harmony with the law; the law as stated by the world of science was rather in harmony with him. let it be observed that joseph smith enunciated the principle of the conservation of the energy, or intelligence as he called it, of the universe, in may, 1833, ten years before dr. joule published his famous papers on energy relations, and fifteen or twenty years before the doctrine was clearly understood and generally accepted by the learned of the world. let it be also remembered that the unlearned boy from the backwoods of new york state, taught with the conviction of absolute certainty that the doctrine was true, for god had revealed it to him. if god did not reveal it to him, where did he learn it, and whence came the courage to teach it as an eternal truth? chapter iv. the universal ether. [sidenote: the modern theory of light was established only about the year 1830.] the nature of light has been in every age a fascinating subject for study and reflection. descartes, the french mathematician and philosopher, advanced the hypothesis that light consists of small particles emitted by luminous bodies, and that the sensation of light is produced by the impact of these particles upon the retina of the eye. soon after this emission or corpuscular theory had been proposed, hooke, an english investigator of great note, stated publicly that the phenomena of light, as he had observed them, led him to the belief that the nature of light could best be explained on the assumption that light was a kind of undulation or wave in some unknown medium, and that the sensation of light was. produced when these waves struck upon the retina of the eye. this new hypothesis, known as the theory of undulations, after the great isaac newton had declared himself in favor of the corpuscular theory, was finally adjudged by the majority of students to be erroneous. about the year 1800, more than a century after the days of descartes, hooke and newton, an english physician, dr. thomas young, who had long experimented on the nature of light, asserted that the emission theory could not explain many of the best known phenomena of light. dr. young further claimed that correct explanations could be made only by the theory of waves of undulation of an etherial medium diffused through space, and presented numerous experimental evidences in favor of this view. this revival of the old theory of undulation met at first with violent opposition from many of the greatest scientific minds of the day. sometime after dr. young's publication, a french army officer, augustine fresnel, undertook the study of the nature of light, and arrived, almost independently, at the conclusion stated by dr. young. later, other investigators discovered light phenomena which could be explained only on the undulatory hypothesis, and so, little by little, the new theory gained ground and adherents. still, even as late as 1827, the astronomer herschel published a treatise on light, in which he appeared to hold the real merit of the theory of undulations in grave doubt.[a] likewise, the imperial academy at st. petersburg, in 1826, proposed a prize for the best attempt to relieve the undulatory theory of light of some of the main objections against it.[b] it was several years later before the great majority of the scientific world accepted the theory of undulations as the correct explanation of the phenomena of light. [footnote a: history of the inductive sciences, whewell, 3rd edition, vol. ii, p. 114.] [footnote b: loc. cit., 117.] [sidenote: a subtle substance, the ether, fills all space.] in brief, this theory assumes that a very attenuated, but very elastic, substance, called the ether, fills all space, and is found surrounding the ultimate particles of matter. thus, the pores of wood, soil, lead, gold and the human body, are filled with the ether. it is quite impossible by any known process to obtain a portion of space free from it. a luminous body is one in which the ultimate particles of matter, the atoms or molecules, are moving very rapidly, and thus causing disturbances in the ether, similar to the disturbances in quiet water when a rock is thrown into it; and, like the water wave, proceeding from the point of disturbance, so the ether waves radiate from the luminous body into space. when a wave strikes the retina of the eye, the sensation of light is produced. this new-found ether was soon used for the explanation of other natural phenomena. [sidenote: light, heat, electricity and other forces are forms of ether motion.] the nature of heat had long been discussed when the world of science decided in favor of the undulatory theory of light. one school held that the sensation of heat was caused by the cannonading of heat particles by the heated body; the other school, with few adherents, insisted that heat was simply a form of motion of the ether already adopted in the theory of light. the later discoveries of science proved with considerable certainty that the undulatory theory of heat is right, but it was well towards the middle of the last century before the emission theory of heat lost its ground. in fact, dr.whewell, in the third edition of his classic book on the _history of inductive sciences_, published in 1859, says that the undulatory theory of heat "has not by any means received full confirmation;"[a] and dr. john tyndall, in a book published in 1880, says, that the emission theory "held its ground until quite recently among the chemists of our own day."[b] today, the evidences of modern science are overwhelmingly in favor of the undulatory theory of heat. [footnote a: vol. ii, p. 184.] [footnote b: heat, a mode of motion, tyndall, 6th ed., p. 38.] the wonderful developments of the last century, in electricity and magnetism, led to much speculation concerning the nature of the subtle electrical and magnetic forces. the most popular theories for many years were those that presupposed various electrical and magnetic fluids, which could be collected, conducted, dispersed and otherwise controlled. in 1867, the eminent english mathematician, clerk maxwell, proposed the theory that electrical and magnetic phenomena were simply peculiar motions of the ether, bearing definite relationship to light waves. later researches, one result of which is the now famous roentgen or x-rays, have tended to confirm maxwell's theory. a recent text-book on physics, of unquestioned authority,[a] states that the ether theory of electricity and magnetism is now susceptible of direct demonstration; and another eminent authority frankly states that "when we explain the nature of electricity, we explain it by a motion of the luminiferous ether."[b] [footnote a: lehrbuch der physik, riecke, (1896), 2ter band, p. 315.] [footnote b: popular lectures and addresses, kelvin (1891) vol. 1, page 334.] other recent discoveries have hinted at the possibility of matter itself being only the result of peculiar forms of this all-pervading substance, the luminiferous ether. the properties of the element radium, and other radioactive elements, as at present understood, suggest the possibility of a better understanding of the nature of the ether, and of its relation to the world of phenomena. [sidenote: the existence of the ether is a certainty of science.] that the present knowledge of the world of science compels a faith in an all-pervading substance, of marvelous properties, and of intimate relationship to all forms of energy, is shown by the following quotations from lord kelvin, who is generally regarded as the world's greatest physicist: "the luminferous ether, that is the only substance we are confident of in dynamics. one thing we are sure of, and that is the reality and substantiality of the luminiferous ether." "what can this luminiferous ether be? it is something that the planets move through with the greatest ease. it permeates our air; it is nearly in the same condition, so far as our means of judging are concerned, in our air and in the interplanetary space." "you may regard the existence of the luminiferous ether as a reality of science." "it is matter prodigiously less dense than air--of such density as not to produce the slightest resistance to any body going through it."[a] [footnote a: kelvin's lectures, vol. 1, pp. 317, 334, 336, 354.] the theory of the ether is one of the most helpful assumptions of modern science. by its aid the laws of energy have been revealed. there is at the present time no grander or more fundamental doctrine in science than that of the ether. the nature of the ether is, of course, far from being clearly understood, but every discovery in science demonstrates that the hypothetical ether stands for an important reality of nature. together with the doctrines of the indestructibility of matter and energy, the doctrine of the ether welds and explains all the physical phenomena of the universe. joseph smith, in a revelation received on december 27, 1832, wrote: [sidenote: joseph smith taught space is filled with a substance comparable to the ether of science.] "the light which now shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings; which light proceedeth forth from the presence of god to fill the immensity of space. the light which is in all things: which is the law by which all things are governed: even the power of god."[a] [footnote a: doctrine and covenants, section 88:11-13.] this quotation gives undoubted evidence of the prophet's belief that space is filled with some substance which bears important relations to all natural phenomena. the word substance is used advisedly; for in various places in the writings of joseph smith, light, used as above in a general sense, means spirit,[a] and "all spirit is matter, but it is more fine and pure."[b] [footnote a: doctrine and covenants, 84:45.] [footnote b: ibid, 131:7.] true, the passage above quoted does not furnish detailed explanation of the prophet's view concerning the substance filling all space, but it must be remembered that it is simply an incidental paragraph in a chapter of religious instruction. true, also, the prophet goes farther than some modern scientists, when he says that this universal substance bears a controlling relation to all things; yet, when it is recalled that eminent, sober students have suggested that the facts of science make it possible to believe that matter itself is simply a phenomenon of the universal ether, the statement of the "mormon" prophet seems very reasonable. the paragraph already quoted is not an accidental arrangement of words suggesting an idea not intended by the prophet, for in other places, he presents the idea of an omnipresent substance binding all things together. for instance, in speaking of the controlling power of the universe he says: "he comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things."[a] [footnote a: ibid, 88:41.] that joseph smith does not here have in mind an omnipresent god, is proved by the emphatic doctrine that god is personal and cannot be everywhere present.[a] [footnote a: ibid, 130:22.] lest it be thought that the words are forced, for argument's sake, to give the desired meaning, it may be well to examine the views of some of the persons to whom the prophet explained in detail the meanings of the statements in the revelations which he claimed to have received from god. parley p. pratt, who, as a member of the first quorum of apostles, had every opportunity of obtaining the prophet's views on any subject, wrote in considerable fullness on the subject of the holy spirit, or the light of truth: "as the mind passes the boundaries of the visible world, and enters upon the confines of the more refined and subtle elements, it finds itself associated with certain substances in themselves invisible to our gross organs, but clearly manifested to our intellect by their tangible operations and effects." "the purest, most refined and subtle of all these substances--is that substance called the holy spirit." "it is omnipresent." "it is in its less refined particles, the physical light which reflects from the sun, moon and stars, and other substances; and by reflection on the eye makes visible the truths of the outward world."[a] [footnote a: key to theology, 5th ed., pp. 38-41.] elder c. w. penrose, an accepted writer on mormon doctrine, writes, "it is by his holy spirit, which permeates all things, and is the life and light of all things, that deity is everywhere present. * * by that agency god sees and knows and governs all things."[a] [footnote a: rays of living light, no. 2, p. 3.] such quotations, from the men intimately associated or acquainted with the early history of the church, prove that joseph smith taught in clearness the doctrine that a subtle form of matter, call it ether or holy spirit, pervades all space; that all phenomena of nature, including, specifically, heat, light and electricity, are definitely connected with this substance. he taught much else concerning this substance which science will soon discover, but which lies without the province of this paper to discuss. by the doctrine of the ether, it is made evident all the happenings in the universe are indelibly inscribed upon the record of nature. a word is spoken. the air movements that it causes disturbs the ether. the ether waves radiate into space and can never die. anywhere, with the proper instrument, one of the waves may be captured, and the spoken word read. that is the simple method of wireless telegraphy. it is thus that all our actions shall be known on the last great day. by the ether, or the holy spirit as named by the prophet, god holds all things in his keeping. his intelligent will radiates into space, to touch whomsoever it desires. he who is tuned aright can read the message, flashed across the ether ocean, by the almighty. thus, also, god, who is a person, filling only a portion of space is, by his power carried by the ether, everywhere present. the ether of science though material is essentially different from the matter composing the elements. so, also, in mormon theology, is the holy spirit different from the grosser elements. in science there is a vast distinction between the world of the elements, and that of the ether; in theology, there is an equally great difference between the spiritual and material worlds. though the theology of joseph smith insists that immaterialism is an absurdity, yet it permits no overlapping of the earthly and the spiritual. [sidenote: joseph smith stated the existence of a universe-filling substance before science had generally accepted it.] it must not be overlooked that the broad statement of this doctrine was made by joseph smith, at least as early as 1832, at a time when the explanation of light phenomena on the hypothesis of a universal ether was just beginning to find currency among learned men; and many years before the same hypothesis was accepted in explaining the phenomena of heat and electricity. the idea of an influence pervading the universe is not of itself new. poets and philosophers of all ages have suggested it in a vague, hesitating manner, without connecting it with the phenomena of nature, but burdening it with the greatest absurdity of religion or philosophy, that of immaterialism. joseph smith said the doctrine had been taught him by god, and gave it to the world unhesitatingly and rationally. the men of science, to whom joseph smith appears only as an imposter, and who know nothing of his writings, have later discovered the truth for themselves, and incorporated it in their books of learning. had joseph smith been the clever imposter that some claim he was, he probably would not have dealt in any way with the theories of the material world, at least would not have claimed revelations laying down physical laws; had he been the stupid fool, others tell us he was, his mind would not have worried itself with the fundamental problems of nature. however that may be, it is certain that joseph smith, in the broad and rational statement of the existence of an omnipresent, material though subtle substance, anticipated the workers in science. in view of that fact, it is not improbable that at some future time, when science shall have gained a wider view, the historian of the physical sciences will say that joseph smith, the clear-sighted, first stated correctly the fundamental physical doctrine of the universal ether. chapter v. the reign of law. in the seventh book of the _republic of plato_[a] occurs the following passage: [footnote a: golden treasury edition, pp. 235, 236.] [sidenote: the realities of nature are known by their effects.] "imagine a number of men living in an underground cavernous chamber, with an entrance open to the light, extending along the entire length of the cavern, in which they have been confined, from childhood, with their legs and necks so shackled, that they are obliged to sit still and look straight forward, because their chains render it impossible for them to turn their heads round; and imagine a bright fire burning some way off, above and behind them, and an elevated roadway passing between the fire and the prisoners, with a low wall built along it, like the screens which conjurers put up in front of their audiences, and above which they exhibit their wonders. also figure to yourself a number of persons walking behind the wall, and carrying with them statues of men and images of other animals, wrought in wood and stone and all kinds of materials, together with various other articles, which overtop the wall; and, as you might expect, let some of the passers-by be talking, and the others silent. "let me ask whether persons so confined could have seen anything of themselves or of each other, beyond the shadows thrown by the fire upon the part of the cavern facing them? and is not their knowledge of the things carried past them equally limited? and if they were able to converse with one another, would they not be in the habit of giving names to the objects which they saw before them? if their prison house returned an echo from the part facing them, whenever one of the passers-by opened his lips, to what could they refer the voice, if not to the shadow which was passing? surely such person would hold the shadows of those manufactured articles to be the only realities." with reference to our absolute knowledge of the phenomena of nature, this splendid comparison is as correct today as it was in the days of plato, about 400 b. c.; we are only as prisoners in a great cave, watching shadows of passing objects thrown upon the cavern wall, and reflecting upon the real natures of the things whose shadows we see. we know things only by their effects; the essential nature of matter, ether and energy is far from our understanding. [sidenote: the progress of science rests on the law of cause and effect.] in early and mediaeval times, the recognition of the fact that nature in its ultimate form is unknowable, led to many harmful superstitions. chief among the fallacies of the early ages was the belief that god at will could, and did, cause various phenomena to appear in nature, which were contrary to all human experience. as observed in chapter 4, a class of men arose who claimed to be in possession of knowledge which made them also able, at will, to cause various supernatural manifestations. thus arose the occult sciences, so called,--alchemy, astrology, magic, witchcraft, and all other similar abominations of the intellect. such beliefs made the logical study of nature superfluous, for any apparent regularity or law in nature might at any time be overturned by a person in possession of a formula of the black art or a properly treated broomstick. while such ideas prevailed among the majority of men, the rational study of science could make little progress. in the march of the ages as the ideas of men were classified, it began to be understood that the claims of the devotees of the mystical arts not only could not be substantiated but were in direct opposition to the known operations of nature. it became clear to the truthseekers, that in nature a given cause, acting upon any given object, providing all surrounding conditions be left unchanged, will always produce the same effect. thus, coal of a certain quality, brought to a high temperature in the presence of air, will burn and produce heat; a stick held in water at the right angle will appear crooked; iron kept in contact with moisture and air, at the right temperature, will be changed into rust; sunlight passed through a glass prism will be broken into rainbow colors; ordinary plants placed in a dark cellar will languish and die. no matter how often trials are made, the above results are obtained; and today it is safe to assert that in the material world no relation of cause and effect, once established, has failed to reappear at the will of the investigator. as this principle of the constancy in the relations between cause and effect was established, the element of chance in natural phenomena, with its attendant arts of magic, had to disappear. it is now well understood by intelligent persons that the law of order controls all the elements of nature. it is true that the cause of any given effect may, itself, be the effect of other causes, and that the first cause of daily phenomena is not and probably cannot be understood. it is also true that very seldom is the mind able to comprehend why certain causes, save the simpler ones, should produce certain effects. in that respect we are again nothing more than plato's cave prisoners, seeing the shadows of ultimate realities. however, the recognition of the principle of the invariable relation between cause and effect was a great onward stride in the intellectual development of the world. [sidenote: laws of nature are man's simplest expression of many related facts.] now, as men began to investigate nature with her forces, according to the new light, numerous relations of the forces were discovered--in number far beyond the comprehension of the human mind. then it was found necessary to group all facts of a similar nature, and invent, if possible, some means by which the properties of the whole group might be stated in language so simple as to reach the understanding. thus came the laws of nature. for instance, men from earliest times observed the heavenly bodies and the regularity of their motions. theories of the universe were invented which should harmonize with the known facts. as new facts were discovered, the theories had to be changed and extended. first it was believed that the earth was fixed in mid-space, and sun and stars were daily carried around it. hipparchus improved this theory by placing the earth not exactly in the center of the sun's circle. ptolemy, three hundred years later, considered that the sun and moon move in circles, yearly, around the earth, and the other planets in circles, whose centers again described circles round the earth. copernicus simplified the whole system by teaching that the earth rotated around its axis, and around the sun. keppler next showed that the earth moved around the sun in certain curves termed ellipses. finally, newton hit upon the wide-embracing law of gravitation, which unifies all the known facts of astronomy.[a] all the earlier laws were correct, so far as they included all the knowledge of the age in which they were proposed, but were insufficient to include the new discoveries. [footnote a: see the grammar of science, pearson, pp. 117, 118.] laws of nature are, therefore, man's simplest and most comprehensive expression of his knowledge of certain groups of natural phenomena. they are man-made, and subject to change as knowledge grows; but, as they change, they approach or should approach more and more nearly to the perfect law. modern science is built upon the assumption that the relations between cause and effect are invariable, and that these relations may be grouped to form great natural laws, which express the modes by which the forces of the universe manifest themselves. [sidenote: a miracle is a law not understood.] in this matter, science is frankly humble, and acknowledges that the region of the unknown is far greater than that of the known. forces, relations and laws may exist as yet unknown to the world of science, which, used by a human or superhuman being, might to all appearances change well-established relations of known forces. that would be a miracle; but a miracle simply means a phenomenon not understood, in its cause and effect relations. it must also be admitted that men possess no absolute certainty that though certain forces, brought into a certain conjunction a thousand times, have produced the same effect, they will continue to do so. should a variation occur, however, that also must be ascribed to an inherent property of the forces or conditions, or the existence of a law not understood.[a] there can be no chance in the operations of nature. this is a universe of law and order. [footnote a: the credentials of science, the warrant of faith, cooke, pp. 169, 170.] [sidenote: joseph smith taught the invariable relation of cause and effect.] were it not for the sake of the completeness of the argument running through these chapters, it would be unnecessary to call attention to the fact that joseph smith in a very high degree held views similar to those taught by science relative to cause and effect, and the reign of law. from the beginning of his career, the prophet insisted upon order, or system, as the first law in the religion or system of philosophy which he founded.[a] moreover, the order which he taught was of an unchangeable nature, corresponding to the invariable relation between cause and effect. he wrote, "there is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated; and when we obtain any blessing from god, it is by obedience to that law upon which it is predicated."[b] no text book in science has a clearer or more positive statement than this, of the fact that like causes have like effects, like actions like results. the eternal nature of natural law is further emphasized as follows: [footnote a: doctrine and covenants, 28:13; 132; 8.] [footnote b: doctrine and covenants, 130:20, 21.] "if there be bounds set to the heavens, or to the seas: or to the dry land, or to the sun, moon or stars; all the times of their revolutions; all the appointed days, months, and years, and all the days of their days, months, and years, and all their glories, laws, and set times, shall be revealed, in the days of the dispensation of the fullness of times, according to that which was ordained in the midst of the council of the eternal god of all other gods before this world was."[a] [footnote a: doctrine and covenants, 121:30-32.] those who may be inclined to believe that this doctrine was taught in a spiritual sense only, should recall that joseph smith taught also that spirit is only a pure form of matter,[a] so that the principles of the material world must have their counterparts in the spiritual world. besides, in the last quotation reference is made to such material bodies as sun, moon, and stars. in other places, special mention is made of the fact that the material universe is controlled by law. for instance: [footnote a: doctrine and covenants, 131:7.] "all kingdoms have a law given: and there are many kingdoms; * * * * and unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. * * * * and again, verily i say unto you, he hath given a law unto all things by which they move in their times and their seasons; and their courses are fixed; even the courses of the heavens and the earth, which comprehend the earth and all the planets."[a] [footnote a: doctrine and covenants, 88:36-33, 42, 43.] this also is a clear, concise statement of law and its nature, which is not excelled by the definitions of science. there can be no doubt from these quotations, as from many others that might be made, that joseph smith based his teachings upon the recognition that law pervades the universe, and that none can transcend law. in the material world or in the domain of ether or spirit, like causes produced like effects--the reign of law is supreme. [sidenote: "the law also maketh you free."] certainly the claim cannot be made that joseph smith anticipated the world of science in the recognition of this important principle; but it is a source of marvel that he should so clearly recognize and state it, at a time when many religious sects and philosophical creeds chose to assume that natural laws could be set aside easily by mystical methods that might be acquired by anyone. in some respects, the scientific test of the divine inspiration of joseph smith lies here. ignorant and superstitious as his enemies say he was, the mystical would have attracted him greatly, and he would have played for his own interest upon the superstitious fears of his followers. instead, he taught doctrines absolutely free from mysticism, and built a system of religion in which the invariable relation of cause and effect is the cornerstone. instead of priding himself, to his disciples, upon his superiority to the laws of nature, he taught distinctly that "the law also maketh you free."[a] herein he recognized another great principle--that freedom consists in the adaptation to law, not in the opposition to it. [footnote a: doctrine and covenants, 98:8.] however, whatever else the prophet joseph smith was, he most certainly was in full harmony with the scientific principle that the universe is controlled by law. the constitution of the universe. chapter vi. the new astronomy. [sidenote: the laws of the motions of the heavenly bodies have been learned very slowly.] from the dawn of written history, when the first men, watching through the nights, observed the regular motions of the moon and stars, humanity has been striving to obtain a correct understanding of the relation of the earth to the. first it was believed that the sun, moon, and stars revolved in circles around the earth (which for a time was supposed to be flat instead of spherical). the great greek philosopher, hipparchus, after observing the movements of the heavenly bodies, suggested that the earth was not exactly in the middle of the circles. three hundred years later, ptolemy discovered a number of facts concerning the movements of the sun, moon and planets, which were unknown to hipparchus, and which led him to suggest that the sun and moon move in circles around the earth, but that the planets move around the earth in circles, whose centres again move around the earth. this somewhat complex theory explained very well what was known of astronomy in the days of the ancients. in fact, the views of ptolemy were quite generally accepted for 1300 years. about 1500, a. d., copernicus, a dutch astronomer, having still more facts in his possession than had ptolemy, concluded that the simplest manner in which the apparent movements of the sun, moon, and planets could be explained, was to assume that the sun is the center of the planetary system, and that the earth, with the moon and planets, revolves according to definite laws around the sun. this theory, supported by numerous confirmatory observations, was generally accepted by astronomers, and really did explain very simply and clearly many of the facts of planetary motion. fifty years after the death of copernicus, the celebrated astronomer, kepler, proposed extensions and improvements of the copernican doctrine, which made the theory that the planets revolve about the sun more probable than ever before. he suggested first that the planets move around the sun in closed curves, resembling flattened circles, and known as ellipses. by assuming this to be true, and assisted by other discoveries, he was also able to state the times required by the planets for their revolutions around the sun, and the velocity of their motions at different times of the year. later investigations have proved the great laws proposed by copernicus and kepler to be true; and from their days is dated the birth of modern astronomy. [sidenote: the law of gravitation is universal and explains many of the motions of celestial bodies.] after the laws of the motions of the planets had been determined, it was only natural that men should ask themselves what forces were concerned in these motions. the ancient philosophers had proposed the idea that the sun attracts all heavenly bodies, but the suggestion had not been accepted by the world at large. however, after the discoveries of kepler, the english, philosopher newton advanced the theory that there is in the universe an attractive force which influences all matter, beyond the limits of known space. he further proved that the intensity of this force varies directly with the product of the attractive masses, and inversely, with the square of the distances between them--that is, the greater the bodies the greater the attraction; the greater the distance between them, the smaller the attraction. this law of gravitation has been verified by repeated experiments, and, taken in connection with the astronomical theories of copernicus and kepler, has made celestial mechanics what they are today. by the aid of the law of gravitation, many astronomical predictions have been fulfilled. among the most famous is the following incident: in the early part of the last century, astronomers noticed that the motions of the planet uranus did not agree with those derived from calculations based upon the law of gravitation. about 1846, two investigators, m. leverrier, of france, and mr. adams of england, stated, as their opinion, that the discordance between theory and observation in the case of the motions of uranus, was due to the attraction of a planet, not yet known, and they calculated by means of the law of gravitation, the size and orbit of the unknown planet. in the fall of 1846, this planet was actually discovered and named neptune. it was found to harmonize with the predictions made by the astronomers before its discovery. during the days of newton, the question was raised if the celestial bodies outside of the solar system obey the law of gravitation. among the stars, there are some which are called double stars, and which consist of two stars so near to each other that the telescope alone can separate them to the eye. in 1803, after twenty years of observation, william herschel discovered that some of these couples were revolving around each other with various angular velocities. the son of william herschel continued this work, and many years later, he discovered that the laws of motion of these double stars are the same as those that prevail in the the solar system.[a] this result indicated not only the universality of the law of gravitation, but also the probability that all heavenly bodies are in motion. [footnote a: history of the inductive sciences, whewell, 3rd ed. vol. i, pp. 467-469.] [sidenote: the invention of the spectroscope laid the foundation of the new astronomy.] then, early in the nineteenth century, a new method of research began to be developed, which was destined to form a new science of astronomy. it had long been known that white light when passed through a glass prism is broken into a colored spectrum, with colors similar to those observed in the rainbow. now it was discovered that when white light passes through vapors of certain composition, dark lines appear in the spectrum, and that the position of the lines varies with the chemical composition of the vapors. by the application of these principles, it was shown, towards the middle of the last century, that the chemical composition of the heavenly bodies may be determined. later,it was discovered that by noting the positions of the dark lines in the spectrum, it could be known when a star or any heavenly body is moving, as also the direction and amount of its motion. these unexpected discoveries led to a study of the heavens from the spectroscopic point of view, which has resulted in a marvelous advance in the science of astronomy. [sidenote: all heavenly bodies are in motion.] it has been determined that all heavenly bodies are in motion, and that their velocities are great compared with our ordinary conceptions of motion. most of the stars move at the rate of about seven miles per second, though some have a velocity of forty-five miles, or more, per second. many stars, formerly thought to be single, have been resolved into two or more components. the rings of saturn have been proved to consist of small bodies revolving about the planet in obedience to kepler's law.[a] clusters of stars have been found that move through space as one body, as possible counterparts of the planetary system.[b]â it has been demonstrated, further, that the sun itself, with its planets, is moving through space at a very rapid rate. professor simon newcomb, perhaps the greatest astronomer of the day, says, "the sun, and the whole solar system with it, have been speeding their way toward the star of which i speak (alpha lyrae) on a journey of which we know neither the beginning nor the end. during every clock-beat through which humanity has existed, it has moved on this journey by an amount which we cannot specify more exactly than to say that it is probably between five and nine miles per second. the conclusion seems unavoidable that a number of stars are moving with a speed such that the attraction of all the bodies of the universe could never stop them."[c]â in brief, the new astronomy holds that all heavenly bodies are in motion, and that the planetary system is but a small cluster of stars among the host of heaven. further, it has weighed the stars, measured the intensity of their light, and determined their chemical composition, and it affirms that there are suns in the heavens, far excelling our sun in size and lustre, though built of approximately the same elements. [footnote a: see c. g. abbott, report of smithsonian institution, for 1901, pp. 153-155.] [footnote b: light science for leisure hours, proctor, pp. 42-52.] [footnote c: the problems of astronomy, s. newcomb, science, may 21, 1897.] [sidenote: the solar system is only one of many.] sir robert ball expresses his views as follows: "the group to which our sun belongs is a limited one. this must be so, even though the group included all the stars in the milky way. this unnumbered host is still only a cluster, occupying, comparatively speaking, an expressibly small extent in the ocean of infinite space. the imagination will carry us further still--it will show us that our star cluster may be but a unit in a cluster of an order still higher, so that a yet higher possibility of movement is suggested for our astonishment."[a] [footnote a: the story of the sun, r. s. ball, pp. 360, 361.] another eminent astronomer expresses the same idea briefly but eloquently: "it is true that from the highest point of view the sun is only one of a multitude--a single star among millions--thousands of which, most likely, exceed him in brightness, magnitude and power. he is only a private in the host of heaven."[a] [footnote a: the sun, c. a. young, p. 11.] and still another student of the stars propounds the following questions: "does there exist a central sun of the universe? do the worlds of infinitude gravitate as a hierarchy round a divine focus? some day the astronomers of the planets which gravitate in the light of hercules (towards which constellation the solar system is moving) will see a little star appear in their sky. this will be our sun, carrying us along in its rays; perhaps at this very moment we are visible dust of a sidereal hurricane, in a milky way, the transformer of our destinies. we are mere playthings in the immensity of infinitude."[a] [footnote a: popular astronomy, c. flammarion, p. 309.] [sidenote: scientists believe that heavenly bodies are inhabited by living, thinking beings.] it is not strange that men who have learned to look at the universe in this lofty manner should go a step farther, beyond the actually known, and suggest that some of these countless heavenly bodies must be inhabited by living, thinking beings. sober, thoughtful truthseekers, who never advance needlessly a new theory, have suggested, in all seriousness, that other worlds than ours are peopled. for instance, "what sort of life, spiritual and intellectual, exists in distant worlds? we can not for a moment suppose that our little planet is the only one throughout the whole universe on which may be found the fruits of civilization, warm firesides, friendship, the desire to penetrate the mysteries of creation."[a] [footnote a: the problems of astronomy, s. newcomb.] such, then, is in very general terms the view of modern astronomy with reference to the constitution of the universe. most of the information upon which this view rests has been gathered during the last fifty years. [sidenote: joseph smith taught that all heavenly bodies are in motion.] joseph smith was doubtlessly impressed with the beauty of the starry heavens, and, in common with all men of poetical nature, allowed his thoughts to wander into the immensity of space. however, he had no known opportunity of studying the principles of astronomy, or of becoming familiar with the astronomical questions that were agitating the thinkers of his day. naturally, very little is said in his writings that bears upon the planetary and stellar constitution of the universe; yet enough to prove that he was in perfect harmony with the astronomical views developed since his day. first, he believed that stellar bodies are distributed throughout space. "and worlds without number have i created."[a]â "and there are many kingdoms; for there is no space in which there is no kingdom."[b] he is further in harmony with modern views in that he claims that stars may be destroyed, and new ones formed. "for, behold, there are many worlds that have passed away by the word of my power."[c] "and as one earth shall pass away, and the heavens thereof, even so shall another come."[d] [footnote a: book of moses, 1:33.] [footnote b: doctrine and covenants, 88:37.] [footnote c: book of moses, 1:35.] [footnote d: doctrine and covenants, 1:38.] at the time that joseph smith wrote, there was considerable discussion as to whether the laws of the solar system were effective with the stars. the prophet had no doubts on that score, for he wrote, "and unto every kingdom is given a law; and unto every law there are certain bounds also and conditions."[a] [footnote a: doctrine and covenants, 88:38.] likewise, his opinions concerning the motions of celestial objects were very definite and clear. "he hath given a law unto all things by which they move in their times and seasons; and their courses are fixed; even the courses of the heavens and the earth, which comprehend the earth and all the planets. the earth rolls upon her wings, and the sun giveth his light by day, and the moon giveth her light by night, and the stars also giveth their light, as they roll upon their wings in glory, in the midst of the power of god."[a] [footnote a: doctrine and covenants, 88:43, 45.] in another place the same thought is expressed. "the sun, moon or stars; all the times of their revolutions; all the appointed days, months, and years, and all the days of their days, months, and years, and all their glories, laws, and set times, shall be revealed."[a] [footnote a: doctrine and covenants, 121:30, 31.] the two revelations from which these quotations are made, were given to the prophet in 1832 and 1839 respectively, many years before the fact that all celestial bodies are in motion was understood and accepted by the world of science. [sidenote: joseph smith taught that the solar system is only one of many--in advance of the astronomers of his day.] the accepted conception that groups or clusters of stars form systems which revolve around some one point or powerful star, was also clearly understood by joseph smith, for he speaks of stars of different orders with controlling stars for each order. "and i saw the stars that they were very great, and that one of them was nearest unto the throne of god; and there were many great ones which were near unto it: and the lord said unto me: these are the governing ones; and the name of the great one is kolob because it is near unto me--i have set this one to govern all those which belong to the same order as that upon which thou standest."[a] that the governing star, kolob, is not the sun is evident, since the statement is made later in the chapter that the lord showed abraham "shinehah, which is the sun." kolob, therefore, must be a mighty star governing more than the solar system; and is possibly the central sun around which the sun with its attendant planets is revolving. the other great stars near kolob are also governing stars, two of which are mentioned by name oliblish and enish-go-ondosh, though nothing is said of the order or stars that they control. the reading of the third chapter of the _book of abraham_ leaves complete conviction that joseph smith taught that the celestial bodies are in great groups, controlled (under gravitational influence) by large suns. in this doctrine, he anticipated the world of science by many years. [footnote a: book of abraham, chapter 3.] [sidenote: joseph smith taught that other worlds are inhabited.] it is perhaps less surprising to find that joseph smith believed that there are other peopled worlds than ours. for instance, "the reckoning of god's time, angel's time, prophet's time, and man's time, is according to the planet on which they reside,"[a] which distinctly implies that other planets are inhabited. another passage reads, "the angels do not reside on a planet like this earth, but they reside in the presence of god, on a globe like a sea of glass and fire."[b] [footnote a: doctrine and covenants, 130:4.] [footnote b: loc. cit., verses 6 and 7. see also 88:61.] while the idea that the planets and stars may be inhabited is not at all new, yet it is interesting to note that joseph smith taught as an absolute truth that such is the case. probably no other philosopher has gone quite that far. these brief quotations go to show that the doctrines of the prophet of the latter-day saints are in full accord with the views that distinguish the new astronomy. it is also to be noted that in advancing the theories of universal motion among the stars, and of great stars or suns governing groups of stars, he anticipated by many years the corresponding theories of professional astronomers. in various sermons the prophet dealt more fully with the doctrines here set forth and showed more strongly than is done in his doctrinal writings, that he understood perfectly the far reaching nature of his astronomical teachings. did joseph smith teach these truths by chance? or, did he receive inspiration from a higher power? chapter vii. geological time. [sidenote: the history of the world written in the rocks.] god speaks in various ways to men. the stars, the clouds, the mountains, the grass and the soil, are all, to him who reads aright, forms of divine revelation. many of the noblest attributes of god may be learned by a study of the laws according to which omnipotent will directs the universe. nowhere is this principle more beautifuly illustrated and confirmed than in the rocks that constitute the crust of the earth. on them is written in simple plainness the history of the earth almost from that beginning, when the spirit of god moved upon the face of the waters. yet, for centuries, men saw the rocks, their forms and their adaptations to each other, without understanding the message written in them. only, as the wonderful nineteenth century approached, did the vision open, and the interpretation of the story of the rocks become apparent. [sidenote: water and heat among the shaping forces of the earth.] how the earth first came into being has not yet been clearly revealed. from the first, however, the mighty forces which act today, have shaped and fashioned the earth and prepared it for man's habitation. water, entering the tiny cracks of the rocks, and expanding as, in winter, it changed to ice, crumbled the mighty mountans; water, falling as rain from the clouds, washed the rock fragments into the low-lying places to form soil; the water in mighty rivers chiseled the earth with irresistible force, as shown by the grand canyon of the colorado. the internal heat of the earth, aided by the translocation of material by water, produced large cracks in the earth's crust, through which oceans of molten matter flowed and spread themselves over the land; the same heat appeared in volcanoes, through which were spurted liquid earth, cinders and foul gases; as the earth heat was lost, the crust cooled, contracted and great folds appeared, recognized as mountains, and as time went on, many of the mountains were caused to sink and the ocean beds were brought up in their stead. wonderful and mighty have been the changes on the earth's surface since the lord began its preparation for the race of men. [sidenote: the geological history of the earth is in many chapters.] in the beginning, it appears that water covered the whole earth. in that day, the living creatures of earth dwelt in the water, and it was the great age of fishes and other aquatic animals. soon the first land lifted itself timidly above the surface of the ocean, and formed inviting places for land animals and plants. upon the land came, first, according to the story of the rocks, a class of animals known as amphibians, like frogs, that could live both in water and on land. associated with these creatures were vast forests of low orders of plants, that cleared the atmosphere of noxious gases, and made it fit for higher forms of life. then followed an age in which the predominating animals were gigantic reptiles, a step higher than the amphibians, but a step lower than the class of mammals to which man belongs. during the age of these prehistoric monsters, the earth was yet more fully prepared for higher life. following the age of reptiles, came the age of mammals, which still persists, though, since the coming of man upon the earth, the geological age has been known as the age of man. this rapid sketch of the geological history of the earth does very poor justice to one of the most complete, wonderful and beautiful stories brought to the knowledge of man. the purpose of this chapter is not, however, to discuss the past ages of the earth. it is, of course, readily understood that such mighty changes as those just described, and the succession of different kinds of organic life, could not have taken place in a few years. vast periods of time must of necessity have been required for the initiation, rise, domination and final extinction of each class of animals. a year is too small a unit of measurement in geological time; a thousand years or, better, a million years, would more nearly answer the requirements. [sidenote: the earth is probably millions of years old.] it is possible in various ways to arrive at a conception of the age of the earth since organic life came upon it. for instance, the gorge of the niagara falls was begun in comparatively recent days, yet, judging by the rate at which the falls are now receding, it must have been at least 31,000 years since the making of the gorge was first begun, and it may have been nearly 400,000 years.[a] lord kelvin, on almost purely physical grounds, has estimated that the earth cannot be more than 100,000,000 years old, but that it may be near that age.[b] it need not be said, probably, that all such calculations are very uncertain, when the actual number of years are considered; but, all human knowledge, based upon the present appearance of the earth and the laws that control known phenomena, agree in indicating that the age of the earth is very great, running in all probability into millions of years. it must have been hundreds of thousands of years since the first life was placed upon earth. [footnote a: dana's new text book of geology, p. 375.] [footnote b: lectures and addresses, vol. 2, p. 10.] [sidenote: the war concerning the earth's age has helped theology and science.] when these immense periods of time were first suggested by students of science, a great shout of opposition arose from the camp of the theologians. the bible story of creation had been taken literally, that in six days did the lord create the heavens and the earth; and it was held to be blasphemy to believe anything else. the new revelation, given by god in the message of the rocks, was received as a man-made theory, that must be crushed to earth. it must be confessed likewise that many of the men of science, exulting in the new light, ridiculed the story told by moses, and claimed that it was an evidence that the writings of moses were not inspired, but merely man-made fables. the war between the mosaic and the geological record of creation became very bitter and lasted long, and it led to a merciless dissection and scrutiny of the first chapter of genesis, as well as of the evidence upon which rests the geological theory of the age of the earth. when at last the din of the battle grew faint, and the smoke cleared away, it was quickly perceived by the unbiased on-lookers, that the bible and science had both gained by the conflict. geology had firmly established its claim, that the earth was not made in six days of twenty-four hours each; and the first chapter of genesis had been shown to be a marvelously truthful record of the great events of creation. [sidenote: the word day in genesis refers to indefinite time periods.] moses, in the first chapter of genesis, enumerates the order of the events of creation. first, light was brought to the earth and was divided from darkness, "and the evening and the morning were the first day." then the firmament was established in the midst of the waters, "and the evening and the morning were the second day." after each group of creative events, the same expression occurs, "and the evening and the morning were the third [fourth, fifth, and sixth] days." those who insisted upon the literal interpretation of the language of the bible maintained that the word day, as used in genesis 1, referred to a day of twenty-four hours, and that all the events of creation were consummated by an all-powerful god in one hundred and forty-four earthly hours. an examination of the original hebrew for the use of the word translated "day" in genesis, revealed that it refers more frequently to periods of time of indefinite duration.[a] when this became clear, and the records of the rocks became better known, some theologians suggested, that as we are told that a thousand years are as one day to god, the day of genesis 1 refers to periods of a thousand years each. this did not strengthen the argument. the best opinion of today, and it is well-nigh universal, is that the mosaic record refers to indefinite periods of time corresponding to the great divisions of historical geology. [footnote a: compare the mosaic record of creation, a. mccaul, d. d., p. 213.] even as late as the sixties and seventies of the last century this question was still so unsettled as to warrant the publication of books defending the mosaic account of creation.[a] [footnote a: for instance aids to faith, containing mccaul's most able discussion. the origin of the world, j. w. dawson.] [sidenote: joseph smith's teachings concerning creation found in the book of abraham.] in 1830, certain visions, given to the jewish lawgiver moses, were revealed to the prophet joseph smith. these visions are now incorporated with other matter in the pearl of great price, under the title, the book of moses. in chapter two of this book is found an account of the creation, which is nearly identical with the account found in genesis 1. the slight variations which occur tend only to make the meaning of the writer clearer. in this account, the expression "and the evening and the morning were the first [etc.] day," occurs just as it does in the mosaic account in the bible. in 1835, certain ancient records found in the catacombs of egypt fell into the hands of joseph smith, who found them to be some of the writings of abraham, while he was in egypt. the translation of these records is also found in the pearl of great price, under the title, the book of abraham. in the fourth and fifth chapters of the book is found an account of the creation according to the knowledge of abraham. the two accounts are essentially the same, but the abrahamic version is so much fuller and clearer that it illumines the obscurer parts of the mosaic account. we shall concern ourselves here only with the variation in the use of the word "day." [sidenote: the book of abraham conveys the idea that the creative periods included much time.] in genesis 1:5 we read, "and god called the light day, and the darkness he called night. and the evening and the morning were the fist day." the corresponding period is discussed in the book of abraham 4:5 as follows: "and the gods called the light day, and the darkness they called night. and it came to pass that from the evening until the morning they called night; and from the morning until the evening they called day; _and this was the first, or the beginning, of that which they called night and day."_ it is to be noted that in abraham's version names were given to the intervals between evening and morning, and morning and evening; but absolutely nothing is said about a _first_ day: the statement is simply made, that this was the beginning of the alternating periods of light and darkness which _they,_ the gods, had named night and day. according to this version, the first creative period occupied an unknown period of time. in genesis 1:8 it further says: "and god called the firmament heaven. and the evening and the morning were the second day." the corresponding passage in the book of abraham 4:8, reads, "and the gods called the expanse heaven. and it came to pass that it was from evening until morning that they called night; and it came to pass that it was from morning until evening that they called day, and this was _the second time that they called night and day."_ here it must be noted that nothing is said about a second day. it is said that it was the second time that _they_ called day--which leaves the second creative period entirely indefinite so far as time limits are concerned. in genesis 1:13, it reads, "and the evening and the morning were the third day." in abraham 4:13, the corresponding passage reads, "and it came to pass that they numbered the days; from the evening until the morning they called night; and it came to pass, from the morning until the evening they called day; and it was the third time." here it is explicitly stated that the gods numbered the days; evidently, they counted the days that had passed during the third creative period, and it was the third time that the numbering had been done. again, the third creative period is left indefinite, as to time limits. gen. 1:19, reads, "and the evening and the morning were the fourth day." correspondingly, in abraham 4:19, is found, "and it came to pass that it was from evening until morning that it was night; and it came to pass that it was from morning until evening that it was day; and it was the fourth time." this quotation from abraham, standing alone, would be somewhat ambiguous, for it might indicate that it was the fourth time that the periods between evening and morning, and morning and evening were called night and day. in the light of previous passages, however, the meaning of the passage becomes clear. certainly there is nothing in the verse to confine the fourth creative period within certain time limits. the fifth day in genesis closes as does the fourth; and the fifth time in abraham closes as does the fourth. the remarks made concerning the fourth creative period apply to the fifth. concerning the sixth creative period, gen. 1:31, says, "and god saw everything that he had made, and, behold, it was very good. and the evening and the morning were the sixth day." of the same period abraham says, "and the gods said: we will do everything that we have said, and organize them; and behold, they shall be very obedient. and it came to pass that it was from morning until evening that they called night; and it came to pass that it was from evening until morning that they called day; and they numbered the sixth time." as in the previous periods, the sixth ended by the gods numbering the days of the creative period; the sixth period, like those preceding, being indeterminate as to time. repeated reading and study of the abrahamic account, as revealed through joseph smith, make it certain beyond doubt that the intent is to convey the idea that the creative periods included much time, and that, at the end of each period, the measure of night and day, was applied to the period, in order that its length might be determined. whether or not the different creative periods represented days to the mighty beings concerned in the creation, we do not know, and it matters little to the argument of this article.[a] [footnote a: the writer understands the creation, reported in abraham, 4th chapter, to be spiritual in its nature; but he also believes that this spiritual account is a perfect picture of the actual material creation. if chapter 4 of abraham represents the gods planning creation, the measuring of time becomes easily understood. it then means, "how long will it take to accomplish the work?" all this, however, has no bearing upon the present argument.] now, then, we must remember that joseph smith made this translation long before the theologians of the world had consented to admit that the mosaic days meant long periods of time; and long before geology had established beyond question that immense time periods had been consumed in the preparation of the earth for man. joseph smith, the humble, unlearned, despised boy, unfamiliar with books and the theories of men, stated with clear and simple certainty, if his works be read with the eye of candid truth, this fundamental truth of geological science and the bible, long before the learned of the world had agreed upon the same truth.[a] [footnote a: it may be remarked that other geological doctrines were taught by the prophet, that science has since confirmed. one of these was discussed by dr. j.e. talmage in the improvement era, vol. 7, p. 481.] standing alone, this fact might be called a chance coincidence, a result of blind fate. but recalling that it is one of many similar and even more striking facts, what shall be said, has ever impostor dared what joseph smith did? has ever false prophet lived beyond his generation, if his prophecies were examined? shall we of this foremost age accept convincing, logical truth, though it run counter to our preconceived notions? glorious were the visions of joseph the prophet; unspeakable would be our joy, should they be given to us. chapter viii. organized intelligence. [sidenote: a complete philosophy must consider living beings.] the student of the constitution of the universe must take into account living beings. plants, animals and men are essentially different from the mass of matter. the rock, apparently, is the same forever; but the plant has a beginning, and after a comparatively short existence dies. animals and men, likewise, begin their earthly existence; then, after a brief life, die, or disappear from the immediate knowledge of living things. man, the highest type of living things, differs from the rock, moreover, in that he possesses the power to exercise his will in directing natural forces. animals and even plants seem to possess a similar power to a smaller degree. the rock on the hillside is pulled downward by gravitation, but can move only if the ground is removed from beneath it by some external force. man, on the other hand, can walk up or down the hill, with or against the pull of gravity. [sidenote: science teaches that all phenomena may be referred to matter and ether in motion.] modern science refers all phenomena to matter and motion; in other words, to matter and force or energy. in this general sense, matter includes the universal ether, and force includes any or all of the forces known, or that may be known, to man. to illustrate: the electrician develops a current of electricity, which to the scientist is a portion of the universal ether moving in a certain definite manner. when the vibrations of the ether are caused to change, light, or magnetism or chemical affinity may result from the electricity. in every case, matter is in motion. the ear perceives a certain sound. it is produced by the movements of the air. in fact, sounds are carried from place to place by great air waves. the heat of the stove is due to the rapid vibration of the molecules in the iron of the stove, which set up corresponding vibrations in the ether. in nature no exceptions have been found to the great scientific claim that all natural phenomena may be explained by referring them to matter in motion.[a] variations in the kind of matter and the kind of motion, lead to all the variations found in the universe. [footnote a: tyndall, fragments of science, i. chaps. i and ii.] [sidenote: life is a certain form of motion.] by many it has been held that life and its phenomena transcend the ordinary explanations of nature. yet, those who have learned, by laborious researches, that the fundamental ideas of the universe are only eternal matter, eternal energy and the universe-filling medium, the ether, find it very difficult to conceive of a special force of life, which concerns itself solely with very limited portions of matter, and is wholly distinct from all other natural forces. to the student of science it seems more consistent to believe that life is nothing more than matter in motion; that, therefore, all matter possesses a kind of life; and that the special life possessed by plants, animals and man, is only the highest or most complex motion in the universe. the life of man, according to this view, is essentially different from the life of the rock; yet both are certain forms of the motion of matter, and may be explained ultimately by the same fundamental conceptions of science. certainly, such an idea is more beautifully simple than that of a special force of life, distinct from all other natural forces. it is argued by those who uphold this view, that the simple forces of nature are converted by living things into the higher forces that characterize life. for instance, to keep the human body, with its wonderful will and intelligence, in health, it is necessary to feed it. the food is actually burned within the body. the heat thus obtained gives to the man both physical and intellectual vigor. it would really appear, therefore, that heat, which is a well known, simple physical force, may be converted by the animal body into other and more complex forces, or modes of motion, such as the so-called life force. [sidenote: a certain organization characterizes life.] naturally, should science class life as the highest or most complex of the modes of material motion, the question would arise concerning the manner in which this conversion were made possible. the answer must be that the ultimate particles of the matter composing the living thing are so arranged or organized that the great natural forces may be converted into life force. it is possible by passing heat through certain substances to make them luminous, thus converting heat into light; by employing a dynamo, mechanical energy may be converted into electrical energy; by coiling a wire around a rod of soft iron, electricity may be converted into magnetism. in short, it is well understood in science, that by the use of the right machines one form of energy may be changed into another. it is generally assumed, that the human body is so organized that the forces of heat, light and undoubtedly others, may be converted into higher forms, peculiar to living things.[a] [footnote a: compare, fiske, outlines of cosmic philiosophy, chap. xvi. pearson, grammar of science, pp. 404-407. dolbear, matter, ether and motion, chap. xi, pp. 294-297.] [sidenote: protoplasm, a highly organized body, is always associated with life.] to substantiate this view, it may be recalled that the fundamental chemical individual in living thing is a very complex, unstable substance known as protoplasm. no living cell exists without the presence of this substance. it is far from being known well, as yet, but enough is known to enable science to say that it is composed of several elements, so grouped and regrouped as to transcend all present methods of research.[a] by means of this highly organized body, it is assumed that the ordinary forces of nature are worked over and made suited for the needs of the phenomena of life. [footnote a: pearson, grammar of science, p. 408.] the existence of the complex life-characteristic substance protoplasm, renders probable the view that living things, after all, differ from the rest of creation only in the kind and degree of their organization, and that life, as the word is ordinarily used, depends upon a certain kind or organization of matter,[a] which leads to a certain kind of motion. [footnote a: tyndall, fragments of science. ii, chaps. iv and vi.] as to the origin of the special organization called life, science has nothing to say. science is helpless when she deals with the beginning of things. the best scientific explanation of life is that it is a very complex mode of motion occasioned by a highly complex organization of the matter and ether of the living body. there are still some students who prefer to believe in the existence of a special vital force, which is not subject to the laws that govern other forces. this view, however, is so inconsistent with the modern understanding of the contents of the universe that it has few followers. [sidenote: the modern conception of life is very recent.] the view that life is a special organization by which the great natural forces are focussed and concentrated, so as to accomplish the greatest works, necessarily implies a belief in the modern laws of nature. since modern science is of very recent development it was quite improbable for such a conception of life to have been held clearly before modern times. in fact it is within the last thirty or forty years that these views have found expression among scientific investigations. [sidenote: joseph smith taught the universality of life.] as observed in chapters two and three, joseph smith taught that the energy of matter or of ether is a form of intelligence. if, according to this doctrine, matter and ether are intelligent; then life also must reside in all matter and ether. hence everything in the universe is alive. further, since all force is motion, universal motion is universal life. the difference between rock, plant, beast and man is in the amount and organization of its life or intelligence. for instance, in harmony with this doctrine, the earth must possess intelligence or life. in fact the prophet says "the earth......shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened."[a] the statement that the earth shall die and shall be quickened again, certainly implies that the earth possess life, though, naturally, of an order wholly different from that of men or other higher living things. [footnote a: doctrine and covenants 88:25, 26.] [sidenote: man is coexistent with god.] it is an established "mormon" doctrine that man is coexistent with god. note the following statements: "ye were also in the beginning with the father." "man was also in the beginning with god. intelligence, or the light of truth, was not created or made, neither indeed can be."[a] "yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning; they existed before, they shall have no end, they shall exist after for they are eternal."[b] [footnote a: doctrine and covenants 93:23 and 29.] [footnote b: book of abraham 3:19.] [sidenote: joseph smith taught that man is organized from matter, spirit and intelligence.] in the account of the creation, given in the book of abraham, it is clearly stated that the gods organized the earth and all upon it from available materials, and as the fitting climax to their labors they "went down to organize man in their own image, in the image of gods to form him."[a] the creation of man was in part at least the organization of individuals from eternal materials and forces. the nature of that organization is made partly clear by the prophet when he says "the spirit and the body are the soul of man."[b] the spirit here referred to may be compared to the ether of science, vibrating with the force of intelligence, which is the first and highest of the many forces of nature. the body, similarly, refers to the grosser elements, also fired with the universal energy--intelligence. the word _soul,_ in the above quotation, means man as he is on earth and is used as in genesis. man, according to this, is composed of matter; the spirit which may be likened to ether, and energy. the organization of man at the beginning of our earth history, was only the clothing of the eternal spiritual man with the matter which constitutes the perishable body. in confirmation of this view note another statement, "for man is spirit. the elements are eternal, and spirit and element, inseparably connected, receiveth a fullness of joy, and when separated, man can not receive a fullness of joy."[c] here also it is taught that man is composed of matter, spirit and energy. [footnote a: book of abraham, 4th chap. (note verse 27.)] [footnote b: doctrine and covenants 88:15.] [footnote c: doctrine and covenants 93:33 and 34.] [sidenote: intelligence is universal.] president brigham young has left an interesting paragraph that confirms the statement that according to "mormon" doctrine, all matter is intelligent, and that man is superior only because of his higher organization. "is this earth, the air and the water, composed of life.....?......if the earth, air and water, are composed of life is there any intelligence in this life?....are those particles of matter life; if so, are they in possession of intelligence according to the grade of their organization?......we suggest the idea that there is an eternity of life, an eternity of organization, and an eternity of intelligence from the highest to the lowest grade, every creature in its order, from the gods to the animalculae."[a] [footnote a: the resurrection, p. 3. ed. of 1884.] [sidenote: spirit unaided knows matter with difficulty.] the statement that man can receive a fullness of joy only when spirit and element are united, is of itself a scientific doctrine of high import. this is a world of matter; and a spiritual man, that is one made only of the universal ether, would not be able to receive fully the impressions that come from the contact of element with element. to enjoy and understand this world, it is necessary for the spirit to be clothed with matter. the ether or spirit world is not within our immediate view; and it is probable that the material world is far away from purely spiritual beings. [sidenote: god is the master-builder.] this whole doctrine means that god is the organizer of worlds, and all upon them. he is not the creator of the materials and forces of the universe, for they are eternal; he is the master buidler who uses the simple elements of nature for his purposes. it is also plain that, according to "mormon" doctrine, there is no special life force. the intelligence residing in a stone is in quality, as far as it goes, the same as the intelligence possessed by man. but, man is so organized that a greater amount of intelligence, a fullness of it, centers in him, and he is as a consequence essentially and eternally different from the stone. president young also said, "the life that is within us is a part of an eternity of life, and is organized spirit, which is clothed upon by tabernacles, thereby constituting our present being, which is designed for the attainment of further intelligence. the matter comprising our bodies and spirits has been organized from the eternity of matter that fills immensity."[a] [footnote a: journal of discourses, vol. 7:285. (brigham young.)] [sidenote: a lower intelligence cannot become a higher intelligence except by disorganization.] this doctrine does not permit of the interpretation that a lower intelligence, such as that of an animal, may in time become the intelligence of a man. "it remaineth in the sphere in which i, god, created it."[a] the horse will ever remain a horse, though the intelligence of the animal may increase. to make any of the constituent parts or forces of an animal, part of the intelligence of a man, it would be necessary to disorganize the animal; to organize the elements into a man, and thus to begin over again. [footnote a: book of moses 3:9.] [sidenote: joseph smith anticipated science in the modern conception of life.] men, beasts and plants--those beings that possess the higher life, differ from inanimate nature, so called, by a higher degree of organization. that is the dogma of "mormonism," and the doctrine of science. about 1831 joseph smith gave this knowledge to the world; a generation later, scientific men arrived independently at the same conclusion. [sidenote: the thinkers and writers of mormonism have taught the foregoing doctrine of life.] the thinkers and writers of "mormonism" have more or less directly taught the same doctrine. apostle orson pratt believed that the body of man, both spiritual and earthly, was composed of atoms or ultimate particles--of the holy spirit for the spiritual body and material elements for the mortal body. it has already been shown that the holy spirit of "mormonism" may be compared with the ether of science, vibrating with the greater force of the universe--intelligence. for instance: "the intelligent particles of a man's spirit are by their peculiar union, but one human spirit."[a] "several of the atoms of this spirit exist united together in the form of a person."[b] undoubtedly elder pratt believed that the living man is simply organized from the elements and elementary forces of the universe. [footnote a: absurdities of immaterialism, ed. 1849, p. 26.] [footnote b: ibid, p. 29.] perhaps the best and safest exposition of the philosophy of "mormonism" is parley p. pratt's key to theology. in it he states definitely that the spirit of man is organized from the elementary holy spirit. "the holiest of all elements, the holy spirit, when organized in individual form, and clothed upon with flesh and bones, contains, etc."[a] that the earthly body was likewise organized is equally plain for he says "at the commencement--the elements--were found in a state of chaos."[b] then man was "moulded from the earth as a brick."[c] again, "the spirit of man consists of an organization of the elements of spiritual matter,"[d] which finds entrance into its tabernacle of flesh. in another place he defines creation by asking "what is creation? merely organization...... the material of which this earth was made always did exist, and it was only an organization which took place during the time spoken of by moses."[e] [footnote a: key to theology, 5th ed., p. 46.] [footnote b: ibid, p. 49.] [footnote c: ibid, p. 51.] [footnote d: ibid, p. 131.] [footnote e: roberts, mormon doctrine of deity, pp. 278, 279.] numerous other authorities might be quoted to prove that the above is the "mormon" view.[a] [footnote a: see especially the prophet joseph smith's sermon, contributor, vol. 4, pp. 256-268.] in this chapter the intention has not been to explain fully the doctrines of joseph smith relating to the nature of man, but to call attention to the fact that the present scientific conception of the nature of living things is the same as that of "mormonism." that "mormonism" goes farther than science, and completes the explanation, is to the credit of the prophet. it must not be forgotten that in stating the doctrine that man is organized from the eternal elements and elementary forces of the universe, in such a way as to produce the phenomena of higher life, joseph smith anticipated the workers in science by nearly a generation. how wonderful was this boy-prophet of "mormonism," if all this was orginated within his own mind! at every point of contact, the sanest of modern philosophy finds counterpart in the theological structure of the gospel as taught by joseph smith. is the work divine? the laws governing the individual. chapter ix. faith. [sidenote: faith is the assurance of the existence of "things not seen."] for the government of the individual the first principle in mormon theology is faith. joseph smith defined faith in the words of the apostle paul, "now, faith is the substance of things hoped for; the evidence of things not seen." to this the prophet added "from this we learn that faith is the assurance which men have of things which they have not seen."[a] on this principle, with this definition, many young persons who have ventured upon the sea of unbelief have wrecked the religion of their childhood; for, the human mind, in some stages of its development, is disinclined to accept as knowledge anything that can not be sensed directly. [footnote a: doctrine and covenants, lecture i, verses 8, 9.] nowadays, the young doubter who can not accept as the foundation of his religion "things which he has not seen," usually turns for comfort and future growth to the results of science. there he finds truths upon truths, glorious in their beauty and susceptibility to direct and unmistakeable proof; and soon he declares that in so-called natural science, there is no need of faith, for, if a person has only advanced far enough, every concern of science may be known through one, two or several senses. [sidenote: such faith lies at the formation of science.] it is true that in the beginning of science no faith seems to be required; for every statement is based on experiments and observations that may be repeated by every student; and nothing is "taken on trust." as the deeper parts of science are explored, however, it is soon discovered that in science as in theology, a faith in "things that can not be seen," is an essential requisite for progress. in fact, the fundamental laws of the great divisions of science deal with realities that are wholly and hopelessly beyond the reach of man's five senses. [sidenote: the molecules are beyond man's direct senses.] an exposition of the fundamental conception of chemical science will illustrate the nature of scientific faith. a fragment of almost any substance may easily be divided into two or three pieces by a stroke of a hammer. each of the pieces may be broken into smaller pieces and this process of division continued until the powder is as fine as dust. still, each particle of the dust may be divided again and again, if we only have instruments fine enough to continue the process. a question which philosophy asked itself near its beginning was: is it possible to keep on dividing the dust particles forever, or is there a particle so small that it can not be divided again? neither science nor abstract philosophy has yet been able to answer this question fully. however, science has learned that if such a process of division occurs, in course of time a particle will be obtained which is so small that if it is divided or broken, the fragments will no longer be of the same nature as the original substance. these smallest particles in which the properties of the original substance inhere, are known as _molecules._ thus a molecule of sugar, when broken, falls into the elements carbon, hydrogen and oxygen; of salt, into sodium and chlorine and of water into hydrogen and oxygen. the size of such a molecule can not be comprehended by the human mind; its smallness seems infinite. the mortal eye, though aided by the most powerful miscroscopes of modern days could not distinguish a sugar molecule or even a pile of thousands of them; placed on the tongue, there would be no sensation of sweetness; though it were hurled against our body with the velocity of lightning we should not feel the impact. to all our senses, the molecule is wholly unknown and no doubt shall remain so while the earth is as it is. yet, no fact is better established than the existence of the realities that we interpret as molecules. their relative weights and other properties have been securely determined. the existence of such a particle is as certain as is the existence of the sun in the high heavens. [sidenote: science teaches the composition of the directly unknowable molecules.] not only does science teach the existence of molecules; it looks within them and reveals their composition. for instance, a molecule of the sugar known as glucose, and used by candy makers, is made up of six particles of the element carbon, twelve of the element hydrogen and six of the element oxygen. the particles of carbon in the glucose molecule are so small that if one were divided it would no longer be carbon; the same with the particles of hydrogen and oxygen: if divided they would change into something else--into what is not yet known to man. these smallest particles are called _atoms_ of the elements charcoal, hydrogen and oxygen. if instead of an atom of carbon, hydrogen and oxygen, we write c, h, o, the composition of a molecule of glucose would be written c_{6}h_{12}o_{6}. these are also indisputable facts of science. if the molecules are far beyond the range of our senses, the atoms are of course much further removed from the known world. [sidenote: science teaches the arrangements of the atoms within the molecules.] but the chemist does not stop here. he is able to state accurately how the invisible, unsensed atoms are arranged within the unknowable molecule. in nature are found several glucose-like sugars, the molecules of which contain the same numbers of carbon, hydrogen and oxygen atoms. the varying properties of these sugars have been found to result from the different arrangements of the atoms within the molecules. the structure of the molecules of three of the most common sugars are as follows: --------------------------------------------------------------------- i ii iii dextrose [a] laevulose [a] galactose [a] h2=c-oh h2=c-o h h2=c-oh | | | ho-c-h h o-c-h ho-c h | | | ho-c-h h o-c-h hc-oh | | | h-c-o-h h c-o h hc-oh | | | ho-c-h c=o ho-ch | | | h-c=o h c=o h-c=o ---------------------------------------------------------------------[footnote a: dextrose and laevulose combine to form ordinary cane or beet sugar. dextrose and galactose combine to form the sugar found in milk.] referring to the above diagrams it will be observed that although each arrangement contains the same number of atoms, yet, because of the difference in arrangement, they are far from being identical. in fact, the difference in the properties of the sugars may be referred to the arrangement of the atoms in the molecules. this truth is one of the most splendid achievements of modern science. all the facts, here briefly outlined, are included in the atomic hypothesis, which is the foundation of the modern science of chemistry. [sidenote: science requires a strong faith in "things not seen."] science asks us to believe in the existence of particles, unknowable to our senses, the molecules; then to believe in still smaller particles, the atoms, which make up the molecules but whose relative weights and general properties have been determined. here, a faith is required in "things that can not be seen," and in the properties of these things. true, the scientist does not pretend to describe the atoms in detail, he does not need to do that to establish the certainty of their existence. he looks upon them as ultimate causes of effects that he may note with his physical senses. does theology require more? does any sane man in asking us to believe in god, for instance, attempt to describe him in detail? the scientist goes farther than this, however, for he asks us not only to have faith in the invisible, untasteable, unfeelable atoms, but also in the exact manner in which these atoms are arranged within the molecule. true, it is claimed, only, that the relative arrangement is known, yet the faith required still leads us far beyond the simple faith in atoms. has any man asked us to believe that he can describe the structure of god's dwelling? no principle taught by joseph smith requires a larger faith than this. [sidenote: the conception of the ether requires large faith.] not only in chemistry are such transcendent truths required. the fundamental conception of physics requires, if possible, a larger faith. the explanations of modern physics rest largely upon the doctrine of the universal ether. this ether is everywhere present, between the molecules and atoms; in fact the things of the universe are, as it were, suspended in the ocean of ether. this ether is so attenuated that it fills the pores of the human body without impressing itself upon our consciousness, yet some of its properties indicate that its elasticity is equal to that of steel. as shown in chapter 5, the most eminent scientists of the day declare that the existence of this world-ether is one of the few things of which men may be absolutely sure. yet the ether cannot be seen, heard, tasted, smelled or felt. to our senses it has neither weight nor substance. to believe the existence of this ether requires a faith which is certainly as great as the greatest faith required by mormon theology. numerous other illustrations might be cited, without greatly emphasizing the truth that the great fundamental doctrines of science require a great faith in realities that are beyond the reach of our senses. [sidenote: faith comes slowly and naturally.] the great foundations of science have not come as a "great wakening light," but have come slowly, through a process of normal, guided growth. the first experiment was made, from which a simple conclusion was drawn; the second experiment furnished a second conclusion; the two results combined produced a third conclusion, and so on through thousands of experiments and conclusions, until the brilliant conceptions of modern science were attained. in short, the scientist works very simply by careful observation of nature, "the earth and its fullness," and by as careful reasoning from the observed facts. the mind builds noble structures of the materials the senses bring. the same method may be employed in gaining faith in the principles of theology; and the apostle paul tells us distinctly that the righteousness of god is revealed from "faith to faith," and that the eternal power of god and the godhead and "the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made." the scientist, likewise, begins with the things that are made and proceeds "from faith to faith," gaining "here a little, and there a little," until a faith is reached which, to him who has not followed its growth, may seem absurd in its loftiness. [sidenote: science cannot progress without faith.] certainly, no man can progress in science unless he has faith in the great inductions of scientific men. faith is as indispensable for scientific progress as for theological advancement. in both cases it is the great principle of action. this subject merits more extended discussion, but the exposition of the nature of faith is outside the argument running through these chapters. it must be sufficient to remark again that mormonism is strictly scientific in stating as the first principle of the guidance of the individual, that of faith in unseen things; for that is the basic principle for the beginner in modern science.[a] [footnote a: read for a fuller exposition, we walk by faith, improvement era, volume 3, p. 561.] chapter x. repentance. the second principle for the government of the individual, according to mormon theology, is repentance. so commonly has this principle been discussed from its relation to moral law that its counterpart in all human effort has often been overlooked. [sidenote: repentance follows faith.] to repent is first to turn from old practices. thus, he who violates any of god's laws renders himself liable to certain punishment, but, if he repents, and sins no more, the punishments are averted. naturally, such a change of heart and action can come only after faith has been established. no man will change a habit without a satisfactory reason. in fact, all the actions of men should be guided by reason. repentance then is a kind of obedience or active faith; and is great in proportion to the degree of faith possessed by the individual. certainly, the repentance of no man can transcend his faith, which includes his knowledge. [sidenote: scientific repentance follows scientific faith.] so it is in science. for centuries, wounds of the body were treated according to certain methods, assumed to be correct; and, especially in time of war, large numbers of the patients died. then it was found that low forms of life--the bacteria--infected the wounds, and caused the high mortality. this led to the antiseptic treatment in surgery, which destroys germ life, and leaves the wound absolutely clean. as a consequence the mortality from flesh and other wounds has diminished remarkably. the medical profession repented, or turned away, from its former methods, and the reward was immediately felt. however, before antisceptic surgery was finally and fully established, faith in the practice had to be awakened among the members of the profession. a chemist, making refined analysis may apply a certain factor, assumed to be correct in his calculations, but in reality incorrect. as a result, the determinations are wrong. when later, the correct factor is discovered, and applied, the results of the work become correct. repentance from the previous error, changes the chemist's work from wrong to right. in fact, in any department of knowledge, when it is discovered that a law of nature has been violated, it becomes necessary, if further progress is desired, to cease the violation. should a scientist persist in violation of a known law, he knows that the consequences, great or small will certainly follow. [sidenote: repentance means adopting new habits; not simply turning from old ones.] to repent is more than to turn from incorrect practices. it implies also the adoption of new habits. the man who has turned from his sins, may learn of a law, which he has never violated, yet which if obeyed, means progress for him. if he does not follow such a law, but remains neutral in its presence, he certainly is a sinner. to repent from such sin, is to obey each higher law as it appears. in the spiritual life, it is impossible for the person who desires the greatest joy to remain passive in the presence of new principles. he must embrace them; live them; make them his own. not only must the worker in science turn from scientific error; he must also accept new science as it is discovered. when the chemist, working with the best known analytical methods, learns that a more rapid or more accurate method has been found, he must adopt the new fact, in order to make the results of his work more accurate. when the chemists of a hundred years ago learned of the atomic hypothesis, it became necessary to adopt it, in order to insure more rapid progress in chemistry. those who failed to accept the new doctrine worked in greater darkness, and made no material progress. newton's doctrine of gravitation opened a new method of investigating the universe. those who did not adopt it were soon outdistanced by their more active colleagues. in every such case, the obedience yielded to the new knowledge is a kind of repentance. when a person, in religion or science, ceases to break law, he ceases from active evil; when he accepts a new law, he ceases from passive evil. no repentance can be complete which does not cease from both active and passive evil. [sidenote: repentance is active faith.] viewed in this manner, then, repentance is obedience to law and is active faith. the law, before it is obeyed, must be understood--that is, faith must precede repentance. therefore, the obedience yielded can increase only with the knowledge or faith of the individual. as the prophet joseph smith stated it, "no man can be saved in ignorance" and "a person is saved no faster than he gains intelligence." repentance is as truly the second principle of action for individuals, in the domain of science as of theology. chapter xi. baptism. a repentant man turns from previous violation of law, and accepts every new law that may be revealed to him. repentance is obedience; and the repentant person is always ready to obey righteous laws. baptism is one of the laws of the kingdom of god. "except ye repent and be baptized ye can in nowise enter the kingdom of god." the repentant person must of necessity accept this law with the others with which he may be familiar. [sidenote: the equivalent of baptism found in science.] students of science, who agree that faith and repentance have a place in science, frequently assert that the equivalent of baptism is not found in external nature. this claim may be proved false by examining the nature of law. the chemist must frequently produce the gas hydrogen. to do it, an acid must be poured upon fragments of certain metals. in thus producing the gas, the chemist obeys law. the astronomer who studies the stars discovers that by using a piece of glass properly ground, his powers of vision appear to be strengthened. he therefore prepares such lenses for his telescopes, and thus obeys law. the surgeon uses antisceptics in the treatment of wounds because he has learned that such application will destroy germ life, and thus the surgeon obeys law. the electrician has found that by winding a wire in a certain manner around iron and rotating it near a magnet, electric currents are set up. he builds dynamos according to such principles, and thus shows his obedience to law. it must be noted that the scientist does not know just _why_ acid added to metal produces hydrogen, or _why_ a certain curved lens brings the stars nearer; or _why_ certain chemicals destroy low forms of life or _why_ wire wound in a certain way when rotated in the magnetic field will produce electricity. nature requires, without volunteering an explanation, that to produce hydrogen, see the stars, destroy germs and produce the electric current, certain invariable laws must be obeyed. baptism is essentially of the same nature. to enter the kingdom of god, a person must be baptized. just _why_ baptism should be the ordinance that opens the door, no man knows. it undoubtedly has high symbolic value; but the symbolism might be expressed in many other ways. all that man can do is to obey. [sidenote: it is unreasonable to do only what is fully understood.] men say at times that they will do nothing which they do not fully understand, and therefore they will not be baptized. it would be as unreasonable for a man to say that because he does not fully understand why a certain winding of the wire is necessary to produce electricity he will not produce this wonderful natural force. all theology and all science contain laws that must be obeyed in order to obtain certain results, although the full reasons for the required combinations are not understood. he who is baptized, enters the kingdom of god. he who throws acid on metal enters the kingdom of hydrogen; he who grinds the lens right, enters the kingdom of the stars; he who uses antisceptics right, enters the kingdom of lower life, and he who winds the wire correctly, enters the kingdom of electricity. yielding obedience to any of these various laws, is a form of baptism, which gives entrance to a kingdom. [sidenote: baptism is obedience to law.] the essential virtue of baptism is obedience to law. the prime value of any natural law is attained only after obedience has been yielded to it. baptism is conformity to certain details in entering god's kingdom. scientific baptism is conformity to certain details in entering the kingdom of science. only by baptism can a man attain salvation; only by using lenses of the right curvature can a man view the stars. religious success does not rest in the degree to which every law is explained; but rather in the degree to which all known laws are obeyed. scientific success does not rest upon the degree to which every law is explained; but rather in the degree to which every discovered law is obeyed and applied for man's advancement. in science and in theology man must be content "to see through a glass, darkly." until the essential nature of infinitude itself shall be understood, man must be content to learn to use unexplained laws. science is the great explainer, but she explains relations and not the absolute foundations of phenomena. after faith or knowledge has been obtained, the alpha and omega of religious or scientific progress is obedience. the cry of universal nature is, obedience! viewed rationally, therefore, the baptism taught in theology is an ordinance which has its counterpart in every department of science. joseph smith was strcitly scientific in classing baptism as the third great principle governing human action. chapter xii. the gift of the holy ghost. [sidenote: the gift of the holy ghost is a gift of intelligence.] baptism by water is insufficient to open the door to god's kingdom. the gift of the holy ghost, obtained by the laying on of hands by one having authority, completes the ordinance. not only joseph smith, but the savior himself taught distinctly that to enter the kingdom of god, a person must be baptized by water and by fire; and the promise is given that those are "baptized by water for the remission of sins, shall receive the holy ghost."[a] [footnote a: doctrine and covenants, 84:63, 64.] jesus, speaking to his disciples, taught that "the comforter, which is the holy ghost, whom the father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever i have said unto you."[a] this clearly implies that the promised gift is essentially a gift of increased intelligence with the added power that results from a more intelligent action. that this is the mormon view of the effect of the gift of the holy ghost may be amply demonstrated from the standard works of the church and from the writings of the leading interpreters of mormon doctrine. parley p. pratt in the key to theology says, "it quickens all the intellectual faculties, increases, enlarges, expands and purifies all the natural passions and affection * * * *. it develops and invigorates all the faculties of the physical and intellectual man."[b] the prophet joseph smith declared "this first comforter or holy ghost has no other effect than pure intelligence. it is * * * * powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge."[c] concisely expressed, therefore, joseph smith and the church he restored, teach that the gift of the holy ghost, is a gift of "intelligence." [footnote a: john 14:26.] [footnote b: key to theology, 5th ed., pp. 101, 102.] [footnote c: history of the church, vol. iii, p. 380.] [sidenote: science furnishes an equivalent of the gift of the holy ghost.] if the equivalents of faith, repentance and baptism are irrevocable laws for the individual who studies science, the question arises, is there also, a scientific equivalent for the gift of the holy ghost? even a superficial view of the matter will reveal such an equivalent. to use again the illustrations employed in the preceding chapter, if the chemist has obeyed natural law in producing hydrogen, that is, has been baptized into the kingdom of hydrogen, he may by the proper use and study of the gas obtained, add much to his knowledge. he may learn that it is extremely light; that it forms an explosive mixture with air; that it will destroy many vegetable colors, and will burn with an almost invisible flame. thus, the possession of the gas enlarges the knowledge and develops the intelligence of the scientist. is not this another form of the gift of the holy ghost? the man who is baptized into the kingdom of heavenly bodies by grinding the lenses right, is enabled to learn many new facts concerning the nature and motions of celestial bodies; and thus receives intelligence. he who obediently winds the wire correctly around the iron core, may generate a current of electricity with which many mighty works may be accomplished. do not these men, as their intelligences are expanded, receive a gift of the holy ghost, as a reward for their obedience to the demands of nature? it would be possible to carry the comparisons into every scientific action without strengthening the argument. in science, if a person has faith, repentance and is baptized, that is obeys, he will receive added intelligence, which is the equivalent of the gift of the holy ghost as taught in theology. the four fundamental laws for the guidance of the individual are identical in mormon theology, and in modern science. just why the laying on of hands should be necessary to complete the ordinance of baptism is not known, any more than the reasons are known for the results that follow the numberless relations that may be established by mortal man. however, the dogma of the gift of the holy ghost, is logically the fourth step in attaining scientific salvation. thus, each of the minor laws of mormonsim might be investigated, and be shown to have a scientific counterpart. for the purpose of this volume, however, a more extended consideration of the laws governing the actions of the individual, is unnecessary. chapter xiii. the word of wisdom. it has already been remarked that the nature of the mission of joseph smith made it unlikely that references to scientific matters, and much less to isolated scientific facts, obtainable by proper methods of experimentation should be found in the writings of the prophet. nevertheless, in a revelation given march 8, 1883, statements are made that can now be connected with facts of science, not generally or not at all known, at the time the revelation was received. "inasmuch as any man drinketh wine or strong drink among you, it is not good, * * * strong drinks are not for the belly but for the washing of your bodies."[a] [footnote a: doctrine and covenants, 89:5, 7.] [sidenote: the doctrine that alcohol is injurious to man is scientific.] at the time this was written, many persons believed that the use of alcoholic drinks was injurious to human health; but more, especially among the uneducated classes, held quite the opposite opinion. since that day, the question concerning the value of alcohol in any form has been greatly agitated, and much new light has been obtained. this is not the place to examine this famous controversy, but a few quotations from authoritative books, which are not controversial in their nature, will show the coincidence between the position of science, and the doctrine of joseph smith, in respect to this matter. the _united states dispensatory_ (17th ed.) speaks of the medicinal properties of alcohol as follows, "it is irritant even to the skin, and much more so to the delicate organs; hence, the various abdominal inflammations that are so frequent in habitual drunkards. a single dose of it, if large enough, may produce death. the nervous symptoms caused by alcohol show that it has a very powerful and direct influence upon the nerve-centers. the arterial pressure and the pulse-rate are both increased by moderate doses of alcohol, by a direct influence upon the heart itself. * * * taken habitually in excess, alcohol produces the most deplorable results, and is a very common cause of fatal maladies."[a] [footnote a: page 129, art., alcohol ethylicum.] dr. w. gilman thompson in his authoritative book on _practical dietetics,_ speaking of the constant use of alcoholic beverages, says, "the use of alcohol in any shape is wholly unnecessary for the use of the human organism in health. * * * * the lifelong use of alcohol in moderation does not necessarily shorten life or induce disease in some persons, while in others it undoubtedly produces gradual and permanent changes which tend to weaken vital organs so that the resistance of the body to disease is materially impaired. * * * * many persons should be particularly warned against the use of alcohol. * * * * although alcohol is such a strong force-producer and heat-generator, its effect in this direction is very soon counter-balanced by its stronger influence in lowering the general tone of the nervous system and in producing positive degeneration in the tissues."[a] [footnote a: pages 206, 207.] the recent newspaper statements that alcohol has been shown to be a food are based on a complete misunderstanding. the experiments demonstrated that alcohol is burned within the body--which is the simplest manner in which the body can rid itself of the alcohol. no more authoritative opinions on this subject can be found than those contained in the two volumes from which quotations have been made--and the strongest opinions are not quoted. in spite of the isolated claims made for alcohol, the fact remains that the knowledge of the world indicates that alcohol is a poison to the human system; that it is not "for the belly." however, the value of the external use of alcohol, for various purposes, has never been denied. on the contrary almost every up to date practitioner recommends the external use of alcohol, as for instance after baths for lowering the temperature of fever patients. in this matter, then, joseph smith was in perfect harmony with the latest results of science. it is strange that he, unlearned as he was, should have stated what is now known as truth, so clearly and simply, yet so emphatically, more than seventy years ago, before the main experiments on the effect of alcohol on the human organsim had been made. [sidenote: the doctrine that tobacco is injurious to man is scientific.] "and again, tobacco is not for the body, neither for the belly, and is not good for man, but is an herb for bruises and all sick cattle, to be used with judgment and skill."[a] although tobacco has been used for several centuries by civilized man, the real cause of the effect which it has upon the human body was not understood until the early part of the last century. in 1809, a chemist separated from tobacco an active principle, in an impure state, some of the properties of which he observed. in 1822, two other chemists succeeded in isolating the same principle, in a pure condition, and found it to be a colorless, oily liquid, of which two to eight per cent is found in all tobacco. this substance has been called nicotine; later investigations have shown it to be one of the most active poisons known. tobacco owes its activity entirely to this poison."[b] [footnote a: doctrine and covenants, 89:8.] [footnote b: wormley, micro-chemistry of poisons, 2nd ed., pp. 434, 435.] the intensely poisonous nature of nicotine is illustrated by a number of cases on record. one drop placed on the tongue of a cat caused immediate prostration, and death in seventy-eight seconds. a smaller drop was placed on the tongue of another cat, which resulted in death after two minutes and a half. a third cat to which a similar quantity had been administered was dead after seventy-five seconds. a man who was accustomed to smoking took a chew of tobacco, and after a quarter of an hour accidently swallowed the mass. an hour later he became unconscious and died. in another case, in which an ounce of tobacco had been swallowed, death resulted in seven hours. in still another case, one ounce of tobacco was boiled in water, and the solution drunk as an remedy for constipation. the patient died in three quarters of an hour.[a] these, and numerous other cases, illustrate the intensely poisonous nature of tobacco. the evil effects of the repeated use of small amounts of tobacco, in smoking or chewing are also well understood. [footnote a: ibid, pp. 436, 437.] [sidenote: joseph smith probably did not know the poisonous nature of tobacco in 1833.] it was in 1828, about five years before joseph smith's doctrine with respect to tobacco was given, that nicotine was obtained in a pure state. many years later the chemists and physiologists learned to understand the dangerous nature of the tobacco poison. it does not seem probable that joseph smith had heard of the discovery of nicotine in 1833; the discovery was announced in a german scientific journal, and in those days of few newspapers, scientific news, even of public interest, was not made generally known as quickly as is the case today. in fact, hyrum smith, the brother of the prophet, on may 29, 1842, delivered a sermon upon the word of wisdom in which he says, "tobacco is a nauseous, stinking, abominable thing;"[a] but nothing worse, thus basing his main objection to it on the revealed word of the lord. had joseph and his associates been familiar with the isolation of nicotine and its properties, they would undoubtedly have mentioned it in sermons especially directed against the use of tobacco. in any case, at a time when it was but vaguely known that tobacco contained a poisonous principle, it would have been extremely hazardous for the reputation of an impostor to have claimed a revelation from god, stating distinctly the injurious effects of tobacco. [footnote a: the contributor, vol. iv., p. 13; improvement era, vol. 4. pp. 943-9.] it should also be noted that joseph smith says that when tobacco is used for bruises and all sick cattle, it should be used with judgment and skill, thus impressing caution even in the external application of the herb. this is fully borne out by facts, for it has been found that "the external application of tobacco to abraded surfaces, and even to the healthy skin, has been attended with violent symptoms, and even death."[a] [footnote a: wormley, micro-chemistry of poisons, p. 436.] in the matter of the chemistry and physiological action of tobacco, then, the prophet, in 1833, was in full accord with the best knowledge of 1908. in the emphasis of his doctrine, he even anticipated the world of science. "and again, hot drinks are not for the body or belly."[a] [footnote a: doctrine and covenants, 89:9.] [sidenote: the doctrine that tea and coffee are injurious to man is scientific.] when this statement was made, in 1833, the meaning of the expression hot drinks was not clearly understood. many believed that the only meaning of the above statement was that drinks that are hot enough to burn the mouth should not be used. others, however, claimed for the doctrine a deeper meaning. to settle the difficulty, appeal was made to joseph smith who explained that tea, coffee and similar drinks were meant by the expression hot drinks. from that time on, the church has taught that tea and coffee should not be used by mankind.[a] [footnote a: see the contributor, vol. iv. p. 13; improvement era, vol 4, pp. 943-9.] in the year 1821, several chemists isolated from coffee a bitter principle, of peculiar properties, which was named caffein. in 1827, the same substance was found to occur in tea. numerous analysis show that there are between one and two per cent of caffein in coffee, and between three and six percent in tea. later investigations have shown that caffein belongs to the vegetable poisons, and that its poisonous action is very strong. among the medical properties of caffein are the following, "in doses of three to five grains, it produces a peculiar wakefulness--after a dose of twelve grains, it produces intense physical restlessness and mental anxiety. upon the muscles it acts as a powerful poison--it is used in medicines as a brain and heart stimulant."[a] fatal cases of poisoning are also on record. [footnote a: u. s. dispensatory, 17th ed., pp. 278 and 279.] caffein is not in any sense a food, but, as a stimulant, must be classed with tobacco, opium and other similar substances. owing to its action on the heart and circulation, the body becomes heated, and in that sense a solution of caffein is a "hot drink." the use of tea and coffee in health is now generally condemned by the best informed persons in and out of the medical profession. dr. w. gilman thompson says, "the continuance of the practice of drinking coffee to keep awake soon results in forming a coffee or tea habit, in which the individual becomes a slave to the beverage. * * * muscular tremors are developed, with nervousness, anxiety, dread of impending evil, palpitation, heartburn, dyspepsia and insomnia. * * * it produces great irritability of the whole nervous system and one may even overexcite the mind."[a] while it is true that one cup of coffee or tea does not contain enough caffein to injure the system, yet the continual taking of these small doses results in a weakening of the whole system, that frequently leads to premature death. [footnote a: practical dietetics, p. 199.] the u. s. consular and trade report for january, 1906,[a] warns against the use of coffee in the following words, "the important connection between consumption of coffee and epilepsy which deserves to be known everywhere, serves as a warning to be extremely careful with coffee made of beans containing caffein, and at any rate, children should be deprived of it entirely, otherwise their health will be exposed to great danger." [footnote a: page 249.] besides caffein, both tea and coffee contain an astringent known as tannic acid. in coffee this substance is present only in small quantity, but in tea from four to twelve per cent occurs. tannic acid is the substance found in oak bark, and has the property of making animal tissues hard--that is, makes leather of them. the habitual tea drinker subjects the delicate lining of the stomach and intestines to the action of this powerful drug. without going into further details, it is readily seen that the teachings of joseph smith, in 1833, in relation to the value of tea and coffee in human drinks, harmonizes with the knowledge of today. moreover, he was in advance, in the certainty of his expressions, of the scientists of his day. it is true that caffein had been found in coffee and tea a few years before the revelation of 1833, but the physiological action of the drug was not known until many years afterwards. besides, as in the case of tobacco, the church leaders in speaking against the use of tea and coffee did not mention the poisonous principle that had recently been discovered in them; thus revealing their ignorance of the matter. [sidenote: the doctrines regarding the values of herbs and fruits harmonize with recent scientific truths.] "and again, * * * all wholesome herbs god hath ordained for the constitution, nature, and use of man. every herb in the season thereof, and every fruit in the season thereof; all these to be used with prudence and thanksgiving."[a] [footnote a: doctrine and covenants 89:10, 11.] this doctrine, which seems self-evident now, also evidences the divine inspiration of the prophet joseph. at the time this revelation was given, food chemistry was not understood; and, in fact, it was not until about 1860, that the basis upon which rests our knowledge of food chemistry, was firmly established. we now know that every plant contains four great classes of compounds: mineral substances, fats, sugars and starches, and protein, or the flesh-forming elements. we further know that no plant can live and grow without containing these groups of nutrients. it is also well understood that these substances are necessary for the food of the animal body, and that animal tissues are, themselves, composed of these groups, though in different proportions. in short, it has long been an established fact of science that any plant that does not contain a poisonous principle, may by proper cooking be used as a food for man. when joseph smith wrote, this was a daring suggestion to make, for there was absolutely no fact aside from popular experience, upon which to base the conclusion. the qualifying phrase, "all wholesome herbs," undoubtedly refers to the existence of classes of plants like coffee, tea, tobacco, etc., which contain some special principle injurious to the health. [sidenote: the doctrine concerning the use of meats is scientific.] "yea, flesh also of beasts and of the fowls of the air, i, the lord, have ordained for the use of man with thanksgiving; nevertheless they are to be used sparingly; and it is pleasing unto me that they should not be used only in times of winter, or of cold, or of famine."[a] [footnote a: doctrine and covenants, 89:12, 13.] the breadth of this doctrine lies in the fact that it is not absolutely forbidden to eat meat, as in all probability a fanatic, guided by his own wisdom, might have done; yet it must be observed, the implication is clear that it is possible for man to live without meat. vegetarianism had been taught and practiced long before the days of joseph smith; but there had been no direct, positive proof that plants contain all the substances necessary for the sustenance of life. as stated above, it is now known that every class of nutritive substance found in meat is also found in plants. this is in full harmony with the implied meaning of joseph smith in the statement regarding the abstaining from meat. [sidenote: the distinction between the values of grains is also scientific.] "all grain is ordained for the use of man and of beasts, to be the staff of life. * * * all grain is good for the food of man, as also the fruit of the vine, that which yieldeth fruit, whether in the ground or above the ground. nevertheless, wheat for man, and corn for the ox, and oats for the horse, and rye for the fowls and for swine, and for all beasts of the field, and barley for all useful animals, and for mild drinks, as also other grain."[a] [footnote a: doctrine and covenants, 89:14, 16 and 17.] the first part of this teaching, that all grain can be used by man and beast, corresponds to the earlier statement that all wholesome plants may be used by man. the latter part respecting the best grain for certain classes of animals, is of a different nature and merits special consideration. as already mentioned, all plants and plant parts contain four great groups of nutritive substances. the relative proportions of these grains are different in different plants or plant parts. for instance, wheat contains about 71.9 per cent of starch and sugar; corn, 70.2 per cent; oats, 59.7 per cent; rye, 72.5 per cent; and barley, 69.8 per cent. wheat contains about 11.9 per cent of protein or the flesh-forming elements; corn, 11.4 per cent; oats, 11.8 per cent; rye, 10.6 per cent; and barley 12.4 per cent.[a] it has further been demonstrated that a man or beast doing heavy work, requires a larger proportion of starch and sugar in his dietary than does one which has less work to do. likewise, different classes of animals require different proportions of the various nutrients, not only through life but at the various periods of their lives. this principle has been recognized so fully that during the last thirty-five or forty years the attention of experimenters has been directed toward the elucidation of laws which would make known the best combinations of foods for the various classes of farm animals, as well as for man. it must also be remarked that recent discoveries in science are showing more deep-seated differences in the composition of grains, than those here mentioned, as also corresponding differences in various classes of animals. science will soon throw more light on this subject, and in all probability will confirm the views of joseph smith, with respect to the grain best adapted to certain animals. [footnote a: the feeding of animals, jordan, p. 424.] a thoughtful reading of the above quotation clearly shows that joseph smith recognized the fundamental truth of food chemistry; namely, that while all plants contain the elements necessary for animal growth, yet the proportions of these elements are so different as to make some plants better adapted than others to a certain class of animals. that the "mormon" prophet should have enunciated this principle from twenty to thirty years in advance of the scientific world, must excite wonder in the breast of any person, be he follower or opponent of joseph smith. the discussion of the important statements made in section 89 of the book of _doctrine and covenants,_ might be elaborated into a volume. the merest outline has been given here. the physiological teachings of the prophet concerning work, cleanliness and sleep, might also be considered with profit. [sidenote: joseph smith anticipated the world of science in the word of wisdom.] to summarize the contents of this chapter: joseph smith clearly recognized and taught the physiological value of alcohol, tobacco, anticipated the tea and coffee, at a time when scientific world of science discoveries were just beginning to reveal the active principles of these commodities. the probability is that he knew nothing of what the world of science was doing in this direction, at the time the doctrine was taught. joseph smith clearly recognized and taught the fundamental truths of food chemistry, and the food relation of vegetable products to man, nearly a generation before scientists had arrived at the same doctrine. whence came his knowledge? the destiny of earth and man. chapter xiv. the law of evolution. [sidenote: whence? where?] to every intelligence the question concerning the purpose of all things must at some time present itself. every philosophical system has for its ultimate problem the origin and the destiny of the universe. whence? where?--the queries which arise before every human soul, and which have stimulated the truth-seekers of every age in their wearisome task of searching out nature's laws. intelligent man cannot rest satisfied with the recognition of the forces at work in the universe, and the nature of their actions; he must know, also, the resultant of the interaction of the forces, or how the whole universe is affected by them; in short, man seeks the law of laws, by the operation of which, things have become what they are, and by which their destiny is controlled. this law when once discovered, is the foundation of religion as well as of science, and will explain all phenomena. [sidenote: the only rational philosophy is based on science.] it was well toward the beginning of the last century before philosophical doctrines rose above mere speculation, and were based upon the actual observation of phenomena. as the scientific method of gathering facts and reasoning from them became established, it was observed that in all probability the great laws of nature were themselves controlled by some greater law. while many attempts have been made to formulate this law, yet it must be confessed, frankly, that only the faintest outline of it is possesesd by the world of science. the sanest of modern philosophers, and the one who most completely attempted to follow the method of science in philosophical writings, was herbert spencer. early in his life, he set himself the task of constructing a system of philosophy which should be built upon man's reliable knowledge of nature. a long life permitted him to realize this ambition. though his works are filled with conclusions which cannot be accepted by most men, yet the facts used in his reasoning are authentic. by the world at large, the philosophy of herbert spencer is considered the only philosophy that harmonizes with the knowledge of today. [sidenote: all things are continually changing.--this is the foundation of evolution.] after having discussed, with considerable fullness, the elements of natural phenomena, such as space, time, matter, motion and force, mr. spencer concludes that all evidence agrees in showing that "every object, no less than the aggregate of objects, undergoes from instant to instant some alteration of state."[a] that is to say that while the universe is one of system and order, no object remains exactly as it is, but changes every instant of time. [footnote a: first principles, p. 287.] in two directions only can this ceaseless change affect an object; it either becomes more complex or more simple; it moves forward or backward; it grows or decays. in the words of spencer, "all things are growing or decaying, accumulating matter or wearing away, integrating or disintegrating."[a] this, then, is the greatest known fundamental law of the universe, and of all things in it--that nothing stands still, but either progresses (evolution), or retrogrades (dissolution). now, it has been found that under normal conditions all things undergo a process of evolution; that is, become more complex, or advance.[b] this, in its essence, is the law of evolution, about which so much has been said during the last fifty years. undoubtedly, this law is correct, and in harmony with the known facts of the universe. it certainly throws a flood of light upon the phenomena of nature; though of itself, it tells little of the force behind it, in obedience to which it operates. [footnote a: loc. cit., p. 292.] [footnote b: loc. cit., p. 337.] spencer himself most clearly realized the insufficiency of the law of evolution alone, for he asks, "may we seek for some all-pervading principle which underlies this all pervading process!"[a] and proceeds to search out this "all-pervading principle" which at last he determines to be the persistence of force--the operation of the universal, indestructible, incomprehensible force, which appears as gravitation, light, heat, electricity, magnetism, chemical affinity and in other forms.[b] [footnote a: first principles, p. 408.] [footnote b: loc. cit., p. 494.] [sidenote: evolution does not admit a final death.] a natural question now is, is there any limit to the changes undergone by matter, and which we designate as evolution? "will they go on forever? or will there be an end to them?"[a] as far as our knowledge goes, there is an end to all things, a death which is the greatest known change, and as far as human experience goes, all things tend toward a death-like state of rest. that this rest is permanent is not possible under law of evolution; for it teaches that an ulterior process initiates a new life; that there are alternate eras of evolution and dissolution. "and thus there is suggested the conception of a past during which there have been successive evolutions analogous to that which is now going on; and a future during which successive other such evolutions may go on ever the same in principle but never the same in concrete result."[b] this is practically the same as admitting eternal growth. [footnote a: loc. cit., p. 496.] [footnote b: loc. cit., p. 550.] the final conclusion is that "we can no longer contemplate the visible creation as having a definite beginning or end, or as being isolated. it becomes unified with all existence before and after; and the force which the universe presents falls into the same category with space and time, as admitting of no limitation in thought."[a] [footnote a: loc. cit., p. 564.] [sidenote: spirit and matter are alike.] it is interesting to note the conclusion concerning spirit and matter, to which mr. spencer is led by the law of evolution. "the materialist and spiritualist controversy is a mere war of words, in which the disputants are equally absurd--each thinking that he understands that which it is impossible for any man to understand. though the relation of subject and object renders necessary to us these antithetical conceptions of spirit and matter; the one is no less than the other to be regarded as but a sign of the unknown reality which underlies both."[a] [footnote a: first principles, pp. 570 and 572.] while the law of evolution, as formulated by spencer and accepted by the majority of modern thinkers, is the nearest approach to the truth possessed by the world of science, yet there is no disposition on the part of the writer to defend the numerous absurdities into which spencer and his followers have fallen when reasoning upon special cases. [sidenote: evolution and natural selection do not necessarily go together.] many years before mr. spencer's day, it had been suggested, vaguely, that advancement seemed to be the great law of nature. students of botany and zoology were especially struck by this fact, for they observed how animals and plants could be made to change and improve under favorable conditions, by the intervention of man's protection. in 1859, mr. charles darwin published a theory to account for such variation, in which he assumed that there is a tendency on the part of all organisms to adapt themselves to their surroundings, and to change their characteristics, if necessary, in this attempt. he further showed that in the struggle for existence among animals and plants, the individual best fitted for its environment usually survives. these facts, mr. darwin thought, led to a process of natural selection, by which, through long ages, deep changes were caused in the structure of animals. in fact, darwin held that the present-day plants and animals have descended from extinct and very different ancestors.[a] the experiences of daily life bear out the assertion that organic forms may be changed greatly--witness the breeding of stock and crops, practiced by all intelligent farmers--and all in all the theory seemed so simple that numerous biologists immediately adopted it, and began to generalize upon it. having once accepted the principle that the present-day species have descended from very unlike ancestors, it was easy to assume that all organic nature had descended from one common stock. it was claimed that man, in a distant past, was a monkey; still earlier, perhaps, a reptile; still earlier a fish, and so on. from that earliest form, man had become what he is by a system of natural selection. in spite of the absence of proofs, such ideas became current among the scientists of the day. in this view was included, of course, the law of evolution or growth, and thus, too, the law became associated with the notion that man has descended from the lower animals. in fact, however, the law of evolution is just as true, whether or not darwin's theory of natural selection be adopted. [footnote a: origin of species, p. 6.] in justice to darwin, it should be said that he in nowise claimed that natural selection was alone sufficient to cause the numerous changes in organic form and life; but, on the contrary, held that it is only one means of modification.[a] [footnote a: origin of species, p. 6; also darwin and after darwin romanes, vol. ii. pp. 2-6.] professor huxley, who, from early manhood, was an eminent and ardent supporter of the darwinian hypothesis frankly says, "i adopt mr. darwin's hypothesis, therefore, subject to the production of proof that physiological species may be produced by selective breeding; and for the reason that it is the only means at present within reach of reducing the chaos of observed facts to order."[a] after writing a book to establish the descent of man from apes, professor huxley is obliged to confess that "the fossil remains of man hitherto discovered do not seem to take us appreciably nearer to that lower pithecoid form, by the modification of which he has, probably, become what he is."[b] [footnote a: man's place in nature, p. 128.] [footnote b: loc. cit., p. 183.] this is not the place to enter into this famous controversy. the relation of the theory of natural selection to the law of evolution is not established; that man and the great classes of animals and plants have sprung from one source is far from having been proved; that the first life came upon this earth by chance is as unthinkable as ever. even at the present writing, recent discoveries have been reported which throw serious doubt upon natural selection as an all-sufficient explanation of the wonderful variety of nature. the true scientific position of the darwinian hypothesis is yet to be determined. the moderate law of evolution which claims that all normal beings are advancing, without asserting that one form of life can pass into another, is, however, being more and more generally accepted, for it represents an eternal truth, of which every new discovery bears evidence. [sidenote: joseph smith taught the law of eternal growth--evolution.] were it not that the law of evolution is of such fundamental value in the understanding of natural phenomena, it would hardly be expected that the calling of joseph smith would necessitate any reference to it. besides, upwards of fifteen years elapsed after the martyrdom of joseph and hyrum smith before the world of science conceived the hypothesis. one of the leading doctrines of the church resembles the spirit of the law of universal growth so nearly that one is forced to believe that the great truth embodied by this doctrine is the truth shadowed forth by the law of evolution. the doctrine of god, as taught by joseph smith, is the noblest of which the human mind can conceive. no religion ascribes to god more perfect attributes than does that of the latter-day saints. yet the church, asserts that god was not always what he is today. through countless ages he has grown towards greater perfection, and at the present, though in comparison with humankind, he is omniscient and omnipotent, he is still progressing. of the beginning of god, we have no record, save that he told his servant abraham, "i came down in the beginning in the midst of all the intelligences thou hast seen."[a] [footnote a: book of abraham, 3:21.] as told by joseph smith, in may, 1833, john the apostle said of god, jesus christ, "and i, john, saw that he received not of the fulness at first, but continued from grace to grace, until he received a fulness; and thus he was called the son of god, because he received not of the fulness at first."[a] [footnote a: doctrine and covenants, 93:12-14.] [sidenote: man will develop until he becomes like god.] man, likewise, is to develop until, in comparison with his present condition, he becomes a god. for instance, in speaking of the salvation to which all men who live correct lives shall attain, the prophet says, "for salvation consists in the glory, authority, majesty, power and dominion which jehovah possesses;"[a] and in another place, "then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. then shall they be gods, because they have all power."[b] [footnote a: doctrine and covenants, lectures on faith, 7:8.] [footnote b: doctrine and covenants, 132:20.] that this is not a sudden elevation, but a gradual growth, is evident from many of the writings of joseph smith, of which the following are illustrations. "he that receiveth light and continueth in god, receiveth more light, and that light groweth brighter and brighter until the perfect day."[a] "for if you keep my commandments you shall receive of his fulness, and be glorified in me as i am in the father; therefore, i say unto you, you shall receive grace for grace."[b] [footnote a: ibid., 50:24.] [footnote b: ibid., 93:20.] in various sermons joseph smith enlarged upon the universal principle of advancement, but few of them have been preserved for us. in a sermon delivered in april, 1844, the following sentences occur, "god himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens. you have got to learn how to be gods yourselves, and to be kings and priests to god, the same as all gods have done before you; namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation."[a] [footnote a: contributor, vol. 4, pp. 254 and 255.] [sidenote: joseph smith anticipated science in the statement of the law of evolution.] the preceding quotations suffice to show that with regard to man, joseph smith taught a doctrine of evolution which in grandeur and extent surpasses the wildest speculations of the scientific evolutionist. yet joseph smith taught this doctrine as one of eternal truth, taught him by god. there can be no doubt that the truth behind spencer's law of evolution, and the doctrine taught by the "mormon" prophet, are the same. the great marvel is that joseph smith, who knew not the philosophies of men, should have anticipated by thirty years or more the world of science in the enunciation of the most fundamental law of the universe of living things. [sidenote: animals are subject to evolution.] now, it is true that joseph smith did not extend this law to the lower animals; but it must be remembered that his mission on earth was to teach a system of redemption for men. yet, it is an interesting observation that he taught that men and animals had a spiritual existence, before they were placed on earth. "for i, the lord god, created all things of which i have spoken, spiritually, before they were naturally upon the face of the earth. and out of the ground made i, the lord god, to grow every tree, naturally, that is pleasant to the sight of man; and man could behold it. and it became also a living soul. for it was spiritual in the day that i created it; for it remaineth in the sphere in which i, god, created it."[a] [footnote a: book of moses, 3:5 and 9. see also doctrine and covenants, 29:31, 32.] if, in common with men, animals and plants were created spiritually, it may not be an idle speculation that the lower forms of life will advance, in their respective fields, as man advances in his. however, a statement in the above quotation must not be overlooked, "it remaineth in the sphere in which i, god, created it." this would preclude any notion that by endless development a plant may become an animal, or that one of the lower classes of animals become a high animal, or a man. is not this the place where, perhaps, the evolution of science has failed? all things advance, but each order of creation within its own sphere. there is no jumping from order to order. the limits of these orders are yet to be found. spencer's belief that one period of evolution follows another[a] is brought strongly to mind in contemplating the doctrine of joseph smith that man, and other things, had first a spiritual existence, now an earthly life, then a higher existence after death. is not the parallelism strong--and may it not be that here, also, the "mormon" prophet could have shown the learned philosopher the correct way? [footnote a: first principles, p. 550.] [sidenote: god is the compelling power of evolution.] finally, one other suggestion must be made. spencer, after a long and involved argument, concludes (or proves as he believes) that the great law of evolution is a necessity that follows from the law of the persistence of force. in chapter two of this series, the scientific conception of the persistence of force was identified with the operations of the holy spirit, as taught by joseph smith. this spirit is behind all phenomena; by it as a medium, god works his will with the things of the universe, and enables man to move on to eternal salvation, to advance, and become a god; every law is of necessity a result of the operation of this spirit. here, again, the "mormon" prophet anticipated the world of science; and his conceptions are simplier and more direct than those invented by the truth-seekers, who depended upon themselves and their own powers. marvelous is this view of the founder of "mormonism." where did he learn in his short life, amidst sufferings and persecution such as few men have known, the greatest mysteries of the universe! chapter xv. the plan of salvation. [sidenote: why am i on earth?] in the preceding chapter the law of evolution was shown to be the cementing law of nature, which explains the destiny of man. to live is to change, and (if the change is right) to grow. through all the ages to come righteous man will increase in complexity and will grow towards a condition of greater knowledge, greater power and greater opportunity. while the great law of evolution may be quite sufficient for the general survey, it does not explain the special conditions amidst which organized intelligences find themselves. man asks, why am i on earth? science is silent. up to the present time, many scientific men have not found it necessary to postulate an intelligent force behind the phenomena of nature, which would explain our earthly existence. the mormon answer to this question lies in the mormon doctrine of the plan of salvation. there can be no attempt to harmonize the mormon plan with that of science, for science has none; but, that the mormon plan of salvation is strictly scientific, and rests upon the irrevocable laws of the universe can certainly be demonstrated. [sidenote: perfection comes only when matter, spirit and intelligence are associated.] fundamental, in the doctrines of joseph, is the statement that all intelligence is eternal; and that god at the best is the organizer of the spirits of men. the ether of science has been compared with the holy spirit of mormonism. the spirit body may be likened to an ether body of man, and is the condition of his original existence. from the original condition, at man's spiritual birth, under the law of evolution he has steadily grown in complexity, which means in power. in the universe are recognized ether or spirit, force or intelligence, and matter. matter may act upon the ether and the ether upon matter; but ether acts most effectively upon ether, and matter upon matter. the original man, in whom intelligence and other forces acted through a purely spiritual or ether body, could impress matter and be impressed by it only in part. the man was imperfect because he did not touch directly the world of matter, and could know only in part the phenomena of the material world, which forms an integral part of the universe. in the words of joseph smith, "spirit and element inseparably connected, receiveth a fullness of joy, and when separated, man can not receive a fullness of joy."[a] [footnote a: doctrine and covenants, 93:33, 34.] for man's perfection, it then became necessary that his spiritual body should be clothed with a material one, and that he should become as familiar with the world of matter, as he had become with the world of spirit. god, as the supreme intelligence, who desired all other spirits to know and become mighty, led in the formulation of the plan, whereby they should obtain knowledge of all the contents of the universe. [sidenote: the fall of adam necessary to perfect intelligence.] for the purpose of perfecting the plan, a council of the gods, or perfected intelligences was called. it was decided to organize an earth from available materials, and place the spirits on it, clothed with bodies of the grosser elements. an essential function of intelligence is free agency; and that the spirits might have the fullest opportunity to exercise this agency in their earthly career, they were made to forget the events of their spiritual existence. to learn directly the nature of grossest matter, the earth bodies of necessity were made subject to the process of the disintegration called death. to make possible the subjection of eternal, spiritual organized intelligences to perishable, material structures, certain natural laws would naturally be brought into operation. from the point of view of the eternal spirit, it might mean the breaking of a law directed towards eternal life; yet to secure the desired contact with matter, the spirit was compelled to violate the law. thus, in this earth life, a man who desires to acquire a first hand acquaintance with magnetism and electricity, may subject himself to all kinds of electric shocks, that, perhaps, will affect his body injuriously; yet, for the sake of securing the experience, he may be willing to do it. adam, the first man, so used natural laws that his eternal, spiritual body became clothed upon with an earthly body, subject to death. then in begetting children, he was able to produce earthly bodies for the waiting spirits. according to this doctrine, the socalled fall of adam was indispensable to the evolving of organized intelligences that should have a complete acquaintance with all nature, and a full control over their free agencies. if laws were broken, it was done because of the heroism of the first parents, and not because of their sinfulness. mormon theology does not pretend to say in what precise manner adam was able to secure his corruptible body; neither is science able to answer all the "whys" suggested by recorded experiences. the doctrines of joseph smith maintain, however, that the events connected with the introduction of organized intelligences on this earth, were in full accord with the simple laws governing the universe. that the mormon view of this matter, so fundamental in every system of theology, is rational, can not be denied. [sidenote: the atonement was in harmony with natural law.] however, the bodies given to the spirits continued for only a few years; then they were disorganized in death. adam's work had been done well. after the death of the mortal body, the spirit was still without a permanent body of matter, that would complete his contact with the elements of the universe. therefore, it was necessary to bring other laws into operation, that would reorganize these dead material bodies in such a way that they would no longer be subject to the forces of disorganization, death and decay. the eternal spiritual body, united with this eternal material body, then constituted a suitable home for eternal intelligence, whereby it might be able, under the law of evolution to attain the greatest conceivable knowledge and power. the personage who directed the laws that cancelled the necessary work of adam, and made the corruptible body incorruptible was the savior, jesus christ. as adam, by his personal work, made the earth career possible for all who succeeded him; so jesus, by his personal work, made it possible for the spirits to possess immortal material bodies. conditions that may be likened to the atonement are found in science. suppose an electrical current, supplying a whole city with power and light, is passing through a wire. if for any reason the wire is cut the city becomes dark and all machines driven by the current cease their motion. to restore the current, the ends of the broken wire must be reunited. if a person, in his anxiety to restore the city to its normal conditions, seizes the ends of the wire with his bare hands, and unites them, he probably will receive the full charge of the current in his body. yet, as a result, the light and power will return to the city; and one man by his action, has succeeded in doing the work for many. the actual method by which jesus was enabled to make mortal bodies immortal, is not known to us. neither can we understand just why the shedding of the savior's blood was necessary for the accomplishment of this purpose. like the work of adam, the exact nature of the atonement is unknown. still, throughout this plan of salvation, every incident and accomplished fact are strictly rational. there is no talk of a god, who because of his own will, and in opposition to natural laws, placed man on earth. [sidenote: earth life is a link in man's evolution.] the presence of organized intelligences in earth is simply a link in the evolution of man. the plan of salvation is the method whereby the evolution of man is furthered. the intelligence who conforms to the plan, at last attains salvation, which means eternal life and endless development, directed by the free agency of an organized intelligence clothed with an incorruptible body of spirit and matter. can any other system of theology produce an explanation of the presence of man on earth, which connects earthly life with the time before and the time after, on the basis of the accepted laws of the universe? flawless seems the structure reared by the mormon prophet. had he been an imposter, human imperfection would have revealed itself somewhere.[a] [footnote a: it must not be assumed that in this chapter has been given a full account of the mormon doctrine of the atonement. these essays are not in any sense a full exposition of mormon theology.] the region of the unknown. chapter xvi. the sixth sense. [sidenote: the six senses, need help to reorganize many phenomena of nature.] the five senses are the great gateways through which all the knowledge in man's possession has been obtained. examine the matter as we may, the truth of this statement persists. by seeing, hearing, smelling, tasting and feeling, only, is man brought into contact with external nature and himself, and is furnished material upon which the intellect can act. true it is, that the sense of feeling may be divided into a number of poorly known sub-senses, of which that of touch is the best known, but, probably, these are very nearly related, and we may still maintain the existence of the _five_ senses of man. wonderful as these senses are, yet, in the presence of many natural phenomena, they are very weak, and require help, in order that the operations of nature may be recognized. take, as an illustration, the refined sense of sight. light, coming from a distant star, is readily recognized; the same quantity of light coming from a house, half a mile distant, is even more distinctly sensed by the eye. in both these cases, though the light is recognized, the sensation is not so sharply defined as to produce a distinct image of the star or of the house. to make the images of distant objects distinct, the telescope has been invented; and this instrument is a most important aid to the sense of sight. the microscope is a similar aid to the eye, by which the lightrays coming from minute objects are so bent and arranged that the object appears magnified, and may be sensed in its details by the eye. the ear-trumpet is a similar device for collecting, concentrating and defining sound waves that ordinarily would be, to the ear, a confusion of sounds. the ear-trumpet is a mighty help to the sense of hearing. the light which passes through the lenses of the telescope and microscope, is the light which is ordinarily recognized by the eye. the instruments effect no change in the light; they merely arrange the waves so as to produce a clear and distinct outline of the objects from which the light comes. likewise, the sound waves entering the ear-trumpet are in nowise changed in their essential nature, but are simply rearranged or concentrated to produce a more definite impression on the ear. instruments similar to those here mentioned are the simplest aids to man's senses. with respect to many forces of nature, the unaided senses of man are helpless. the subtle force of magnetism, for instance, appears incapable of affecting directly any of the senses. a person may hold a powerful lodestone in his hand and feel no influence different from that coming from a piece of sandstone. a person may work near a wire carrying a current of electricity, and, though it is well known that peculiar conditions exist in the universal ether around such a wire, yet, through his five senses, he may never become aware of the existence of this current. a piece of uranium ore, as has been found in recent years, emits various kinds of rays related to the now famous xor roentgen rays, yet no indication comes directly through any of the five senses that such is the case. in fact, men of science worked with the ores of uranium for many years before discovering the emission of ether waves. in the light which comes from the sun are numerous forms of energy that do not directly affect the senses, and therefore remained unknown for many centuries. numerous other illustrations might be quoted to show the existence of natural forces that are beyond the direct recognition of man. in the great ocean of the unknown, lie, undoubtedly, countless forces that shall never be known by a direct action upon the senses of man.[a] [footnote a: the writer is aware of the beliefs held by many students regarding the so-called touch sense, heat sense, magnetic sense, electrical sense, spiritual sense, etc. so little is known of these subdivisions of the sense of feeling, that they are not considered in this popular writing. there is, moreover, no evidence that the magnetic sense, as an example, if it exists, is a direct effect of magnetic forces; it is as easily believed that the body somehow converts magnetic forces, under certain circumstances, into other forces that may be sensed by man.] [sidenote: the advance of knowledge requires instruments that convert natural phenomena into intelligible forms. thus the unknown is revealed.] as is well understood, however, even these apparently unknowable manifestations of nature may be known, if proper aids be secured. in every case the problem is this: to obtain some medium, be it natural or manufactured, which transforms the unknown force into a known force, that is capable of affecting the senses of man. the search for such media is one of the most important labors of science. for instance, sunlight has been known from the beginning of the human race, and its nature has been studied by almost every generation of thinkers. to the time of newton, it was only white light--or little more. newton discovered that if a ray of white light be allowed to fall upon a triangular prism or glass, it is dispersed or broken into a number of colored rays known as the spectrum. all sunlight, passed through a glass prism, produces this colored spectrum; and the colors are arranged invariably in the same order; namely from violet through the intermediate colors to red. by passing this spectrum through another prism, white light is produced. sunlight was thus proved to consist of a number of kinds of colored light. the eye alone is incapable of resolving white light into its elements: the glass prism thus becomes an aid to the sense of sight, by which a new domain of science is laid open to view. above the red end of the spectrum, obtained from white light, nothing is visible, yet if a delicate thermometer be placed there, the increase in temperature shows the presence of certain invisible heat rays, and by moving the thermometer, it may be shown that the invisible heat spectrum is longer than the light spectrum itself. this, again, makes known to man a world that the five senses can recognize only with difficulty; and in this case, the thermometer is the necessary aid. even more interesting is the violet end of the spectrum. like the red end, it is invisible. in fact, for centuries it was believed that the light spectrum represented the whole spectrum. during the last century it was found that if a photographic plate be placed below the violet end of the spectrum, it is affected by invisible light rays, which are popularly denominated chemical rays. by placing the photographic plate in various positions, it has been discovered that the chemical spectrum is as long as the visible part. since the days of newton, therefore, the known part of the spectrum of sunlight has been trebled in length, and there is no certainty that all is now known concerning the matter. in this particular, the photographic plate has become a means of revealing an unknown world to the senses. if a low tension current of electricity passes through a wire, it cannot be sensed directly by man; but if a delicately adjusted magnetic needle be placed above and parallel to such wire, the current will turn the needle to one side and keep it there. the magnetic needle then makes known the presence of a current of electricity which has no appreciable effect upon any of man's five senses. similarly, the magnetic currents passing over the earth are not felt by man in such a way as to be recognized, but a magnetic needle, properly adjusted, will immediately assume an approximately north and south direction, in obedience to the pull of the magnetic currents. in this manner the magnetic needle, again, reveals to man the existence and presence of forces that he cannot sense directly. a piece of glass into which has been incorporated a small amout of the element uranium, is an instrument which reveals many wonders of the unsensed world. if the uranium glass be brought near the violet end of the spectrum of sunlight, it immediately glows, because it has the power of changing the invisible chemical rays into ordinary, white light rays. with such an instrument, darkness can be literally changed into light. similarly, many of the class of rays to which belong the x-rays, and which are dark to the eye, and do not directly affect any of the other senses, are converted by uranium glass into visible rays. this glass, then, becomes another means whereby the world which does not directly affect our senses, may be made known. the xor roentgen rays have been mentioned several times. it is generally known that they have the power of passing through the body and various other opaque bodies. the rays themselves are invisible, both before entering and after leaving the body; moreover, they do not affect any of the other senses of man. were it not that the power is possessed of changing these rays to light rays, man could know nothing of the roentgen rays. in fact, a screen, covered with powdered crystals of a chemical compound known as barium platinocyanide, is held behind the object through which the rays are passing, and the moment they touch this substance they are changed to light rays, and the screen glows. or, instead, a photographic plate may be used, for the roentgen rays affect the materials from which these plates are made. the screen of barium platinocyanide is, therefore, another means for revealing the unknown world. [sidenote: "tuning" to establish sympathetic vibrations is a form of the aids for explaining the unknown.] such illustrations might be multiplied, but would add no strength to the discussion. there is, however, another class of instruments which enable the senses to recognize natural forces that do not act directly upon the consciousness of man. if a musical note is produced on a violin, near a piano, the piano string which is stretched or tuned right, will give out the same note. the sound waves from the violin penetrate the piano, and the string which is tuned to give out the same note takes up the energy of the sound waves, and is set in vibration, with the result that the same note is given out by the piano. this is known as sympathetic vibrations. it is possible, therefore, to make a piano give out any note within its range, without any solid object touching the instrument. in the universal ether, which surrounds and penetrates all things, are numberless waves of all kinds, and of all vibrations. if the proper instrument be used, and tuned aright, it is possible to separate from this tumult of waves any desired kind or degree of wave motion, and to convert it into some known form of energy, say electricity. this principle is used in modern wireless telegraphy. electric waves are sent out by the operator with a certain rapidity. these waves radiate into space, in all directions, and are lost, apparently, in the confusion of myriads of other waves. nevertheless, if the waves are not by some chance totally destroyed, it is possible to obtain them again, by the use of a receiving instrument which is tuned exactly the same as that used by the operator, at the station where the waves are sent out. a message sent from london may be received anywhere on earth where the receiving instruments are tuned aright; at the same time, if the peculiar note or vibration of the message is not known, so that the receivers can not be tuned properly, the message, though it be all about it, can never be received. such aids to our senses do not depend so much upon the nature of the material, as upon the degree to which it is brought into sympathy with the force to be recognized. [sidenote: with proper aids man's senses may discover the whole of nature.] now, though our senses are imperfect, and recognize only a small part of the phenomena of nature, yet it is very probable that, with such helps as have been described, nothing in nature need remain forever unknown. the means by which the forces of nature, that cannot be sensed directly, are brought to man's recognition may well be named, collectively, man's sixth sense. the progress of science depends upon the discovery of aids to man's senses; a new and vast field is invariably opened whenever a new aid is discovered. [sidenote: joseph smith recognized the existence of media which render the unknown, known.] in the works of joseph smith, which teach that there is no real line of demarkation between the natural and spiritual worlds, it would be not surprising to find recognized the scientific principle, above discussed, that by the use of proper instruments, the world outside of the five senses, may be brought within man's consciousness. according to the story of joseph smith, he was first visited by an angel, september 21, 1823, when the prophet was less than eighteen years of age. among other things, the angel told the boy that "there was a book deposited, written on gold plates," giving an account of the former inhabitants of the american continent; "also, that there were two stones in silver bows--and these stones, fastened to a breastplate, constituted what is called the urim and thummim--deposited with the plates; and the possession and use of these stones were what constituted 'seers' in ancient or former times; and that god had prepared them for the purpose of translating the book."[a] this reference to the urim and thummim, and their purpose, makes it clear that the prophet, at the beginning of his career, recognized (whether consciously or unconsciously we know not), the existence of means or media by which things unknown, such as a strange language, may be converted into forms that can reach the understanding. [footnote a: history of the church, vol. 1, p. 12.] [sidenote: the book of mormon was translated by such aids--the urim and thummim.] when the actual work of translation began, the urim and thummim were found indispensable, and in various places the statement is made that the translation was made, "by means of the urim and thummim."[a] on one occasion, when the prophet, through the defection of martin harris, lost a portion of the manuscript translation the urim and thummim were taken from him, and the power of translation ceased. upon the return of the instruments the work was resumed.[b] while it is very probable that the prophet was required to place himself in the proper spiritual and mental attitude, before he could use the urim and thummim successfully, yet it must also be true that the stones were essential to the work of translation. [footnote a: doctrine and covenants, 10:1.] [footnote b: history of the church, vol. 1, p. 23.] [sidenote: revelations were received by such aids.] the urim and thummim were not used alone for translation, but most of the early revelations were obtained by their means. speaking of those days, the prophet usually says: "i enquired of the lord through the urim and thummim, and obtained the following."[a] the "stones in silver bows" seemed, therefore, to have possessed the general power of converting manifestations of the spiritual world into terms suitable to the understanding of joseph smith. [footnote a: history of the church, vol. 1, pp. 33, 36, 45, 49 and 53.] the doctrine of the use of the urim and thummim is in perfect harmony with the established law of modern science, that special media are necessary to bring the unknown world within the range of man's senses. to believers in the bible, the use of the urim and thummim can offer no obstacles, and to those who possess a rational conception of god--that he is the master of the universe, who works his will by natural means--it cannot be more difficult to believe that god's will may appear through the agency of special "stones in silver bows," than to concede that invisible ether waves, become luminous when they fall upon a piece of uranium glass. the virtue possessed by the latter glass is no more evident than is the virtue claimed by joseph smith to be possessed by the urim and thummim. it is a noteworthy fact that the prophet does not enter into an argument to prove the necessity of the use of the urim and thummim. only in an incidental way, as he tells the straightforward story of his life, does he mention them; and with a simplicity that argues strongly for his veracity, does he assume that, of course, they were necessary and were used as he recounts. a shrewd imposter, building a great theological structure as is the church founded by joseph smith, would have appreciated that difficult questions would be asked concerning the seer stones, and would have attempted to surround them with some explanation. joseph smith offers no defense for the use of these instruments; neither does the scientist excuse himself for using uranium glass, in the study of certain radiations. [sidenote: as the prophet placed himself in tune with the unknown, he became less dependent on external aids.] the prophet did not always receive his revelations by the assistance of the urim and thummim. as he grew in experience and understanding, he learned to bring his spirit into such an attitude that it became a urim and thummim to him, and god's will was revealed without the intervention of external means. this method is clearly, though briefly, expressed in one of the early revelations: behold, you have not understood; you have supposed that i would give it unto you, when you took no thought, save it was to ask me; but, behold, i say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right, i will cause that your bosom shall burn within you; therefore, you shall feel that it is right; but if it be not right, you shall have no such feelings, but you shall have a stupor of thought, that cause you to forget the thing which is wrong.[a] [footnote a: doctrine and covenants, 9:7-9.] [sidenote: the "testimony of the spirit" is scientific.] the essence of this statement is that if a person will concentrate his powers so as to come into harmony with god, truth will be revealed to him; and is not that like the tuning of a coil of wire so that it can take up the waves of certain lengths, that may be passing through the ether? if an inert mass of iron can be so tuned, can anyone refuse to believe that man, highly organized as he is, can "tune" himself to be in harmony with the forces of the universe? the universal ether of science is like the holy spirit, and the waves or energy of the ether is like the intelligent action of that spirit controlled by god. heat, light, magnetism, electricity, and the other forces, become, then, simply various forms of god's speech, any of which may be understood, if the proper means of interpretation is at hand. in the book of mormon, the prophet states that "when ye shall receive these things, i would exhort you that ye would ask god, the eternal father, in the name of christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in christ, he will manifest the truth of it unto you, by the power of the holy ghost; and by the power of the holy ghost ye may know the truth of all things."[a] [footnote a: moroni 10:4, 5.] this involves the principle discussed above. by placing oneself in harmony with the requirements of the subject in hand, the truth must become known, even as an instrument properly tuned must feel the influence of the ether waves with which it is in harmony. again, then, the conceptions of the mormon prophet rise to equal heights with the best theories of the scientists. in simple phrases, apparently unconscious of the philosophical meaning of the doctrines, joseph smith recognized the various means whereby man's senses may be enabled to seize upon and comprehend the natural forces which to man's unaided senses must remain unknown forever. it cannot be justly claimed that the prophet anticipated the world of science in the recognition of this principle, but reading his works in the light of modern progress, it cannot be denied that he placed a greater value upon the aids to man's senses, with respect to the subtle forces of the universe, than did any of his contemporaries. that acknowledgment is a wonderful tribute to the powers of an unlearned boy. evidence crowds upon evidence, and testimony upon testimony, until the opposition of logic falls away; and joseph smith rises above the fog of prejudice, a mighty prophet of our god. the force of forces. chapter xvii. the nature of god. [sidenote: nearly all thinkers believe in god or an equivalent.] in every philosophy of the universe, the question concerning the primary cause of the phenomena of nature always arises. ancient and modern philosophers, alike, have discussed the probability of the existence of this primary cause and its properties. plato, putting the words into the mouth of socrates, declares, "i do believe in the gods."[a] aristotle, the greatest of early thinkers, assumed that a god exists, from whom all other forces are derived. for example, "from a first principle, then, of this kind--i mean, one that is involved in the assumption of a first mover--hath depended the heaven and nature."[b] spencer, speaking in these latter days, likewise implies the existence of the equivalent of the god of men, thus, "if religion and science are to be reconciled, the basis of reconciliation must be this deepest, widest and most certain of all facts--that the power which the universe manifests to us is utterly inscrutable."[c] [footnote a: plato, the apology, chap. xxiv.] [footnote b: aristotle, metaphysics, chap. vii, sec. 4.] [footnote c: first principles, p. 48.] to the great majority of men, in all ages, the idea of a god or power, has appeared to be a necessity. naturally, there has been a great variety of opinions concerning the nature of god, or the great power behind things. some, including the early greek thinkers, looked upon god as a personal being of transcendental attributes; others gave him a more shadowy form, and made of him nothing more than an all pervading spiritual essence. still others, considering the relations of all natural operations to the infinite power of god, identified him with nature, and then, with astonishing shortsight denied his personal existence. thus, by degrees, arose the various theists, who accepted a personal god with varying attributes; the pantheists, who identified god with nature, and the atheists, who denied absolutely god, or any equivalent. among those who have adopted the idea of god, the chief dispute has been largely as to his personality; to the atheists the essential consideration has been that the laws of nature are self-operative and need no directing force such as is implied in the conception of a god. [sidenote: science points to a force of forces.] as modern science arose, certain conceptions became established which were directly related to the idea of god. in obedience to the modern tendency towards simplification, the great variety in the material world has been referred to a few elements (nearly 80); and all the forces of nature are now held to be modes of motion of matter or of the one all pervading substance, the ether. the complexity of nature is produced by new combinations of matter, ether and motion. according to this doctrine, all the phenomena in the universe may be explained by referring them to the action of forces upon matter and ether. there is a limited number of elements, which, at the present, can not be converted into each other. there is only one ether, which can probably exist in various degrees of density. there are numerous forces, which may be converted into each other. thus light may be changed into heat; heat into electricity and electricity into light again. scientists have long asked if there is one great universal force, of which all other forces are merely variations. usually, the thinkers have agreed that the indications point to such a central force, which by many has been identified with gravitation. newton and many of the men who followed him in the development of the theory of gravitation, agreed that probably the force of gravitation is the source of all other natural forces. thus the doctrines of modern science point to _one_ force from which all other forces are derived; and thus, the complexity of nature has been simplified, by explaining it on the assumption of this one force. those who believe in god have claimed that this points to one great being as the mover behind all things; the atheists have declared, that these scientific conceptions indicate that there is no real necessity for a god; and many honest searchers who have reached this closed door, have declared, "i do not know. it may be god; it may be force. it cannot be known." [sidenote: "mormonism" teaches that intelligence is the force of forces.] "mormonism" has harmonized science and theology in its conception of god. as has been shown earlier in this volume, joseph smith taught that the central force of the universe is intelligence. gravitation, heat, light, magnetism, electricity, chemical attraction, are all various manifestations of the all-pervading force of intelligence. this, it may be seen, is the simple theory advanced by scientists, with the definition of the first force added. [sidenote: god is the greatest intelligence.] the "mormon" prophet taught, further, that the individual is organized intelligence; that the organization is the instrument whereby intelligence may be concentrated, focussed and directed. man is superior to beasts because his organization permits a greater use of the universal force of intelligence. under the law of evolution, man's organization will become more and more complex. that is, he will increase in his power of using intelligence until in time, he will develop so far that, in comparison with his present state, he will be a god. conversely, god, who is a superior organization, using and directing the force of intelligence, must at one time have possessed a simpler organization. perhaps, at one time he was only what man is to-day. god, in "mormon" theology, is the greatest intelligence; it will always remain the greatest; yet, it must of necessity, under the inexorable laws of the universe, grow. god is in no sense the creator of natural forces and laws; he is the director of them. the correct conclusion from this doctrine is that all the forces of nature are supported by intelligent action. this leads of necessity to order in nature. blind forces, acting independently of intelligence, could not have brought about the perfect order that appears everywhere in the universe. every atom of matter; every particle of ether is endowed with a form of intelligence. all the attractions, repulsions and equilibriums among natural objects are modes of expression of the force of intelligence. the explanations of the mysteries of nature will be greatly simplified when the "mormon" doctrine of the position of intelligence in universal phenomena is clearly understood by scientific workers. [sidenote: many grades of intelligence; hence, many gods.] since these teachings practically imply the definition that god is a superior intelligence evolved from a lower condition, there can be no logical objection to the idea that there are many gods. yet, "mormon" theology acknowledges the supremacy of the god of abraham, isaac, and jacob. god transcends all human imagination. he is omniscient, and omnipotent; for his great knowledge enables him to direct the forces of nature. he is full of love and mercy, because these qualities are attributes of intelligence, which god possesses in the highest degree. the "mormon" idea of god, is delicate, refined, advanced and reasonable. the interesting fact about this matter is, naturally, that in this conception of god, joseph smith was strictly scientific. he departed from the notion that god is a being foreign to nature and wholly superior to it. instead, he taught that god is part of nature, and superior to it only in the sense that the electrician is superior to the current that is transmitted along the wire. the great laws of nature are immutable, and even god can not transcend them. this doctrine of god was taught by joseph smith early in his career. can ignorance or disease produce such a logical climax of a scientific system of belief? such a conclusion would be absurd. conclusion. chapter xviii. joseph smith's education. [sidenote: joseph smith's early educational opportunities were very limited.] joseph smith had few educational advantages during his life. his scientific teachings do not rest upon information gained in schools or from books. his parents fully appreciated the value of an education, but the pioneer lives which they led, and their numerous financial misfortunes, made it impossible for them to realize their desires for the education of their children. the prophet's mother writes that when joseph was about six years old, hyrum, the elder brother, was sent to an academy at hanover, new hampshire, and the smaller children to a common school.[a] it is probable that throughout the wanderings of the family, the children were given such meager schooling as was possible. joseph was a "remarkably quiet, well-disposed child," and his life up to the age of fourteen was marked only by those trivial circumstances which are common to childhood.[b] [footnote a: history of the prophet by his mother, improvement era, vol. 5, p. 166.] [footnote b: ibid., p. 247.] a few months after his fourteenth birthday, the future prophet beheld his first vision. in his autobiography he mentions that at the time "he was doomed to the necessity of obtaining a scanty maintenance by his daily labor."[a] this would indicate that at this age he was spending little or no time in school. during the time that elapsed between his fourteenth and eighteenth years, there is nothing to show that the boy was receiving scholastic education. the prophet says that he was left to all kinds of temptation, and mingled with all kinds of society.[b] nothing is said about the acquirement of book learning. about the age of nineteen he writes, "as my father's worldly circumstances were very limited, we were under the necessity of laboring with our hands, hiring out by day's work and otherwise, as we could get opportunity. in the month of october, 1825, i hired with an old gentleman by the name of josiah stoal. during the time i was thus employed, i was put to board with a mr. isaac hale--it was there i first saw my wife (his daughter), emma hale. on the 18th of january, 1827, [when the prophet was a little more than twenty-one years old] we were married, while i was yet employed in the service of mr. stoal. immediately after my marriage, i left mr. stoal's and went to my father's, and farmed with him that season."[c] from his eighteenth to his twenty-second year, then, there is evidence that he worked as an ordinary laborer, and attended no school. [footnote a: history of the church, vol. 1, p. 7.] [footnote b: ibid., p. 9.] [footnote c: history of the church, vol. 1, pp. 16, 17.] it seems, moreover, that joseph smith was not a boy to gather information from books, for his mother says of him, when he was eighteen years old, that "he seemed much less inclined to the perusal of books than any of the rest of our children, but far more given to meditation and deep study."[a] from the records extant, the conclusion is justifiable that from his fourteenth to his twenty-second year joseph smith received practically no school education, and did no extensive reading. what he might have gathered from conversation with others during that time is unknown to us. however, it is known that the heavenly messengers who visited him at intervals gave him much valuable information, which more than compensated for his poor scholastic advantages. [footnote a: history of the prophet joseph, improvement era, vol. 5, p. 257.] one month before his twenty-second birthday, the golden plates were delivered to the prophet, and the next two and a half years he was engaged with various assistants in translating the book of mormon; though at different times during this period he farmed and did other manual labor. during this period (twenty-two to twenty-four and a half years of age), he most certainly attended no school nor gave special attention to worldly knowledge. on the 6th of april, 1830, when the prophet was twenty-four years and four months old, the church was organized. the life led by the prophet from this time to 1844, when he was assassinated, was not conducive to the gathering of information, and quiet, deep reflection. during almost the whole of this period his life was in danger; scores of times he was arrested on trumped-up charges; the church was driven from place to place; he built at least three cities, and two temples; organized and governed the body of the church; taught the doctrinal system accepted by his followers; organized the public ministry of the church for spreading the gospel among all men, wrote his autobiography; compiled the revelations given him, and made a revision of parts of the bible. [sidenote: joseph smith taught the importance of schools and education.] the mistake must not be made, however, of assuming that because the prophet's education had been limited, he lacked a due appreciation of schools and scholastic attainments. on the contrary, at a very early date in the history of the church, schools were organized even for the older men, that they might improve their time and make up in a manner for the lack of opportunity during their early days. during the winter of 1832-3, a school of the prophets was organized in kirtland, ohio, and another in independence, missouri, at which the elders of the church received various instructions. in the discussion relative to the building of temples, references to schools being held in them were always made, and, in fact, in the fall of 1835, when a portion of the kirtland temple was finished, "schools were opened in the various apartments." many "were organized into a school for the purpose of studying the hebrew language."[a] the reading of greek had previously been begun. in these languages as well as in german, the prophet acquired considerable facility. his studies tended, of course, towards the interpretation of the bible and the explanation of gospel truths; though at times his investigations appeared quite foreign to his special work, as when, in 1838, he began the methodical study of law. [footnote a: autobiography of p. p. pratt, p. 140.] when the city of nauvoo was chartered, a section was included, providing for the establishment of a university, to be called the university of the city of nauvoo, under the direction of which should be taught "all matters pertaining to education, from common schools up to the highest branches of a most liberal collegiate education."[a] [footnote a: history of joseph smith, george q. cannon, pp. 341, 343.] in numerous revelations did the lord urge the prophet and the church to gather information from every source, of which the following quotations are good illustrations: "teach ye diligently, that you may be instructed in theory, in principle, of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and perplexities of the nations, and a knowledge also of countries and kingdoms. seek ye out of the best books words of wisdom; seek learning even by study."[a] "obtain a knowledge of history, and of countries and of kingdoms, of laws of god and man."[b] "study and learn and become acquainted with all good books, and with languages, tongues and peoples."[c] "it is impossible for a man to be saved in ignorance."[d] a more comprehensive outline of education can hardly be imagined. the energetic manner in which the church has acted upon these instructions, during its whole history, need not be recounted here. [footnote a: doctrine and covenants, 88:78, 79, 118.] [footnote b: ibid., 93:53.] [footnote c: ibid., 90:15.] [footnote d: ibid., 131:6.] however much the prophet sought for knowledge, even from books, in his later life, the fact remains that the evidence in our possession indicates that, up to the time of the organization of the church, his book learning was very slight, and that during the years immediately following, his time was so fully occupied with the details of the organization that little or no time was given to education, as ordinarily understood. these statements are of especial importance, in view of the fact that all the principles discussed in this volume were enunciated before the end of the year 1833. [sidenote: though the prophet had little book learning, the spiritual and intellectual growth was great.] the associates of the prophet are unanimous in saying that his spiritual and intellectual growth was marvelous, from the time that the work of the ministry fell upon him. he was transformed from a humble country lad to a leader among men, whose greatness was felt by all, whether unlearned or educated, small or great. of himself the prophet said, "i am a rough stone. the sound of the hammer and chisel was never heard on me until the lord took me in hand. i desire the learning and wisdom of heaven alone." certainly, his whole history shows that the great learning which he did manifest was acquired in a manner very different from that followed by the majority of men. a summary restatement of principles. chapter xix. [sidenote: philosophy and its methods.] in its broadest sense, philosophy includes all that man may know of the universe--of himself and of the things about him. to be worthy of its name, a system of philosophy must possess certain comprehensive, fundamental principles, which if clearly understood, make intelligible to the human mind any or all of the phenomena in the universe. the simpler these foundation principles are, the greater is the system as a philosophy. in the words of spencer, "philosophy is knowledge of the highest degree of generality," or "completely unified knowledge."[a] [footnote a: first principles, pp. 133 and 136.] it is to be observed, that the great laws of nature are inferred only from a number of lesser laws that have been gathered by man. a generalization which is not built upon numerous confirmatory observations, is at best an uncertain guess, which can be accepted only when demonstrated to be correct by numerous isolated experiences. the rational philosopher proceeds from the many to the few; he groups and groups again, until the wide, fundamental laws have been attained. in olden days, and at times today, this method was not pursued. a philosopher, so called, would assume that a certain statement or idea were true. upon this idea an elaborate, speculative, philosophical superstructure was reared. if by chance, and the chance usually came, the fundamental notion were shown to be false, the whole system fell with a crash into the domain of untruth. it is the glory of modern science that by its methods, innumerable facts, correct so far as present instruments and man's senses will allow, have been gathered; and, that present day philosophy is built upon these certain facts. the errors, if any exist, of this philosophy lie not in the foundation stones, but in the inferences that have been drawn from them. modern philosophy rests upon the truths of the universe, and not upon the wild speculations of men. [sidenote: the fundamental conceptions of scientific philosophy.] the philosophy of science, which is the basis of all rational philosophy, rests upon the doctrine of the indestructibility of matter. matter cannot be destroyed, and it is unthinkable that it ever was created. true, matter may appear in various forms: the tangible coal may escape through the chimneys as an intangible gas; water may vanish into vapor; gold may unite with acids to form compounds entirely unlike gold. however, the weight of the coal in the gases passing through the chimney is the same as the weight of the coal fed into the stove; the water vapor in the air weighs precisely as much as the water that was in the vessel; the gold in the compound weighs the same as the metallic gold used; in every case matter has been changed into another form, but has not been destroyed. along with this fundamental principle, science holds the doctrine of the indestructibility of energy. matter of itself is dead and useless; it is only when it is in motion or in the possession of energy that it can take part in the processes of nature. matter without energy is not known to man; however inert it may be, it possesses some energy. the ultimate particles of all things,--rock and plant, and beast and man--are in motion; that is, they possess energy. the immediate source of energy for this earth is the sun, though the ultimate source of universal energy is not known. energy may appear in various forms, as light, heat, electricity, magnetism, gravitation and mechanical motion; and each of these forms of energy may be changed into any of the others. in every change, however, there is no loss, but simply a change of condition. that which men call energy, the vivifying principle of matter, is indestructible. it has never had a beginning, and shall never have an end. to the mind of man, however, a motion independent of something in motion, is inconceivable. an ocean wave without water is nonsense. it is equally difficult to conceive of energy which is immaterial, passing from the sun to the earth, through empty space. there must be something between the earth and the sun, which carries the energy. such reflections have led the thinkers to the belief that all space is filled with a subtle medium, now called the ether, through which energy passes in the form of waves. today, few doctrines of science are so well established as that of the universal ether. the ether is a refined kind of matter which fills all space, and permeates all things. it is in the table on which i write; in and through the ink; between the ultimate particles of the glass of the ink bottle. this earth, and all heavenly bodies, are simply suspended in the all-and-ever-present ocean of ether. by the agency of the ether, energy is carried from the sun to the earth, and may be carried anywhere in space. light, heat, electricity, magnetism and gravitation are all various manifestations of ether motion. many scientists believe that this world--ether is the original matter from which the various elements have been made. on these three doctrines, the indestructibility of matter, the indestructibility of energy, and the existence of the universal ether, rest primarily the explanations of the phenomena of nature. hand in hand they stand, an almost perfect example of the greatness of the human mind. [sidenote: "mormonism" and science have the same fundamental laws.] the religion founded by joseph smith rests upon the same or similar laws. to the very beginner in "mormon" theology, it is a familiar fact that joseph smith taught that matter is eternal, and has not been nor can be created. matter is coexistent with god. god, himself, is material, in the sense that his body is composed of a refined kind of matter. in the fundamental laws that underlie all nature, there is perfect harmony between science and "mormonism". few religions can say as much. in most systems of theology, it is assumed that the ruling power, god, can create matter. in "mormon" theology he can only organize it. it is not quite so well understood that the doctrine of the indestructibility of energy lies also at the foundation of "mormon" theology, and was taught by joseph smith. it was clearly comprehended by the prophet and his associates that intelligence is the vivifying force of all creation--animate or inanimate--that rock and tree and beast and man, have ascending degrees of intelligence. the intelligence spoken of by the prophet corresponds fully with the energy of science. that the prophet did not use the word current among scientific men at that time does not destroy the validity of this claim. different words have no quarrel when they mean the same. the prophet also taught that this intelligence fills all space, and that it may appear in various forms, such as heat, light, and electricity, and that it is eternal, and can neither be created nor destroyed. these are the very qualities assigned to energy by scientific workers. this doctrine and its coincidence with the doctrine of science appears marvelous, when it is recalled that the prophet laid down these teachings in 1831, more than ten years before they were discovered by scientists, and a generation before they were generally accepted by the scientific world. the prophet did not stop with the enunciation of these two fundamental doctrines. he declared that a refined medium, called the holy spirit, fills all space, whereby intelligence is conveyed from place to place. in the terms of joseph smith, the forces of nature, such as heat, light and electricity, are simply various manifestations of the intelligence of the holy spirit; in the terms of science, of the energy of the universal ether. the parallelism is complete. the holy spirit, in "mormon" theology, corresponds with the ether of science. this doctrine, too, was enunciated many years before the corresponding doctrines were established among men of science. [sidenote: cause and effect.] the prophet also taught the unchanging relation of cause and effect, which brings the whole universe under a reign of law, and overthrows the mysticisms of old. this doctrine was emphasized at a time when the world was just beginning to insist upon it. he further taught clearly the manner in which nature's laws may be discovered by man. [sidenote: astronomy.] the prophet further taught that all the heavenly bodies are in motion; that the solar system is but a small part of a greater and grander whole, controlled by the same laws, and that some of these other worlds are inhabited. these doctrines, which now form the foundation of the new astronomy, was discovered and accepted by the world of science after the days of joseph smith. [sidenote: geology.] he also held clear and modern views regarding time limits in geology, or the prehistoric ages of the world, at a time when students were not agreed on the subject. [sidenote: the individual.] moreover, the "mormon" prophet declared that the living beings found on earth were organized from the commonly occurring elements and forces of nature in such a manner that through them the force of intelligence might exert itself in the greatest degree. hence the individual is only an organized intelligence. this, too, is in perfect harmony with the results of the latest scholarship. [sidenote: the laws for the individual.] on the basis of the fundamental laws, above defined, what does science require of its devotees? how does it affect the actions of the individual? as in theology, the scientific worker must have faith in the principles that have been discovered. it is not possible in one lifetime for a man to repeat all the work of preceding workers, to demonstrate the accuracy of their results. much must be taken on trust; though at any time, should it be necessary, the earlier work may be repeated. besides requiring faith in the principles discovered and enunciated by others, science demands that its every worker shall believe in things that lie far beyond the reach of man's senses. in theology, at least in the system established by joseph smith, a similar faith is required of the individual. god and angels have been seen by very few individuals. these realities must be accepted by faith. in the words of the prophet joseph, "faith is the assurance which men have of the existence of things which they have not seen, and the principle of action in all intelligent beings." with respect to the first principle of science and theology, "mormonism" is in entire accord with the best philosophy. the individual, whether scientist or theologian, must base his work on faith. the scientist who has acquired faith in a law of nature will no longer transgress that law. he will obey it. if he establishes the faith that a wire connected in a certain way with the electric dynamo carries a current sufficiently strong to destroy life, he will not wantonly seize that wire in his hands. before this faith came to him, he probably came near losing his life, by the careless handling of the charged wire. to conform to the laws of nature is scientific repentance. faith in science or religion is a high form of intelligence and is opposed to ignorance. repentance is the use of this intelligence for the benefit of man. in "mormonism" the second principle of action for the individual is repentance. if faith in god has been attained and his laws have been made clear, the believer will no longer violate those laws; he will obey them. that is repentance. not by a jot or tittle does this kind of repentance differ from the repentance taught by science. true, science does not _speak_ of repentance, but it _thinks_ it. in the matter of the great principle of repentance, governing the action of workers in science or theology, "mormonism" is eminently sane and philosophical. faith does not compel men to repent; but it is a necessary precedent. the man who does not repent in science or theology, after he has acquired faith, renders himself liable to injury and retards his own progress. in the system of theology taught by joseph smith, baptism is the third great principle to be obeyed by the individual; that is, unless baptism follows faith and repentance it is impossible to enter the kingdom of god. in science there is a counterpart of baptism which is the third principle of scientific progress. a man who has attained faith in electricity resolves to refrain from violating any of the laws of electricity. if he desires to produce a current of electricity, he winds a wire around a piece of iron, and revolves the coil in the field of a magnet, and the current is produced. if the wire has not been wound in a certain definite manner, and has not been placed in the proper relation to the magnet, no current can be produced. the scientist may rail and object that it is all nonsense to insist that the work be done just so to produce the current. nature is inexorable. the man to enter the kingdom of the electric current must yield obedience to the order of nature; he must receive a scientific baptism. the baptism taught by the theology of joseph smith is nothing more than obedience to law. just why it is necessary to be buried in the water to enter the church, perhaps no man fully knows. nor does any one know just _why_ the wire must be wound, just so, to produce the current of electricity. of one thing every thinker may be certain, that the essential principle of baptism is as necessary in science as in theology. in this matter also, then, joseph the prophet is eminently philosophical. the fourth principle in "mormon" theology teaches that after baptism, the gift of the holy ghost is conferred which enlightens the mind, clears the intelligence, and brings man nearer the presence of god. so also in science, to the man who obeys the law of nature, come greater power and intelligence, to him who winds the wire right, the electric current comes, with all its latent powers. thus is the holy ghost conferred in science; and thus, also, in a more subtle and greater degree is it conferred in the church. the dogma of joseph smith and the teachings of science harmonize perfectly in the examination of the fourth fundamental principle of the philosophy governing the individual. [sidenote: evolution.] it is becoming fairly well demonstrated that the ceaseless changes and transformations in nature cause a greater and greater complexity in nature. this, in other words, means that the earth and all on it are developing and progressing. according to darwin and his followers, man and animals advance. only those who progress, persist; those who retrograde, die. creation as a whole grows and develops, and must of necessity do so. by this law, the purpose of the earth and the universe is explained to be endless growth. the law of evolution is the great cementing law of science. even so, in the philosophy of joseph smith, the doctrine is taught that all things advance; that man shall continue to advance, in intelligence, and all pertaining to it, until he shall become as god is now. meanwhile, our god will also increase in his fulness, and ever be a god to us. through this doctrine, all the principles of the gospel are made coherent. all the requirements of man have in view his eternal growth. man's presence here on earth is simply that he may better learn to understand the nature of gross matter, and thus to develop and progress more completely. it is remarkable that joseph smith taught the law of evolution as an eternal truth, twenty or more years before darwin published his views. [sidenote: god.] above the law of laws is the force of forces--or the central force of the universe. science has little to say of god. it is content to accept the laws of nature as they are found. yet, at times, in some branches of science, a knowledge of the beginning of things is desired. usually science answers, "i do not know;" but it nevertheless affirms that there must be a central force, unknown and unnamed, to which the manifestations of all other forces may be referred. science, which is essentially orderly, is chaotic when the question of the beginning of things is raised. the "mormon" prophet left no such weakness in his philosophy. he, too, realized the necessity of a controlling universal force. this he named god. god is an organized, material being, filled with the form of energy known as intelligence. "the glory of god is intelligence." all other forces of nature may be converted into intelligence; and from intelligence all other forces may be obtained; god is the center of these forces, and their directing power. because of this centralization, nature is orderly. natural laws are not, as supposed by some philosophers, accidental relations of phenomena, observed and recorded by man. the force of intelligence controls all phenomena; there is mind behind the operations of nature. god, himself a part of nature, is not the creator of nature, but the organizer and director of it. what a beautifully reasonable climax that is to the wonderful philosophy of joseph the prophet! the intelligence of god is organized; therein lies his individuality and life. man is organized intelligence; therein lies his life. through obedience to law, intelligence grows; by the violation of law, which is sin, it decays. it is the degree of organized intelligence that ultimately distinguishes one man from other men; men from beasts, beasts from plants, and plants from rocks. since intelligence, as defined by joseph smith, corresponds with the main form of energy of the universe, the doctrine of god, and all other beings, and of life, finds expression in terms of energy. that is exactly what science demands. [sidenote: theology and science agree.] is it any wonder that workers in science, who have been taught the doctrine of an immaterial god who is able to create something from nothing, and to transcend all laws of nature, depart from the faith of their childhood? truth is truth forever. scientific truth cannot be theological lie. to the sane mind, theology and philosophy must harmonize. they have the common ground of truth on which to meet. thus, on every hand, from the highest to the lowest, from the force of forces and the law of laws to the fundamental laws governing the operations of the universe, and the actions of the individual, the philosophy of the "mormon" prophet is consistently referred back to matter, energy and law. in its completeness, it transcends the philosophy of science. wherever the doctrines of "mormonism" and science meet, they agree. no discord has yet been found between them. science is daily confirming the truth of the universe--embracing philosophy of the unlearned founder of "mormonism." back of the revelations of the greatness of the prophet's knowledge that come to all who enter upon such a discussion, stands the eminent fact that "mormon" philosophy is plain, simple, and easily understood. there is no need and no room for mysteries in the teachings of joseph the prophet. similarly, the philosophy of men, based upon nature, is essentially simple, and easily understood. only untruth needs to hide itself in mysteries. one hundred years have passed since joseph, honored and chosen of god, entered the school of life. face to face with god, joseph learned the gospel, planned before the foundations of the world were laid, and he taught it to a careless world. it is not joseph smith's philosophy; but god's code of fundamental laws, which the world is laboriously deciphering in the beautifully written pages of nature. is it any wonder that the philosophy is perfect? of simple brilliancy must have been the mind of the prophet which was able to discover in the forgotten corners of thought the priceless gems of controlling, universal truth. chapter xx. concluding thoughts. it has been shown in the preceding chapters that joseph smith recognized and stated the fundamental laws of all science, the fundamental principles of physical and biological science and astronomy, together with a great number of scientific facts, and made these statements usually in advance of workers in science. it is a surprising fact that a young man of twenty-eight, who had had no educational advantages of schooling, or reading, or society, should state clearly and correctly known laws of science; but it is marvelous that he should state fundamental laws that the workers in science did not discover until many years later. every honest man, be he friend or enemy, must marvel, and ask, "whence did this man derive his knowledge?" was he a man of lively imagination who guessed shrewdly? if so, he was the shrewdest guesser the world has known. all that he said has come true; his bitterest enemies have been unable to prove incorrect statements of facts. their attacks have always been on the origin of the work, on its ethical ideals (which are largely personal opinions), and on the probability that joseph smith was the real founder of "mormonism"--thus tacitly admitting the greatness of the work. had he been a guesser, simply, he would have failed somewhere, and thus revealed his weakness. but let any man show one error in the inspired writings of joseph smith, even when he dealt with matters which lay far outside of his daily mission. though thousands of persons have felt impelled to war against "mormonism," no such error has been found. all human logic denies that he was a guesser. did he receive his knowledge from well educated persons, who kept themselves in the background? no documentary evidence has been found to substantiate such a view. primarily, it is unlikely that men of intelligence and education would hide behind an ignorant boy, from the time he was fourteen until his death at thirty-nine years of age. there was nothing to gain by it; the prophet never had more wealth than just enough to live on; the pleasure that his power over his followers gave him, was more than offset by the ceaseless persecution which followed him. besides, nearly all the fairly well educated men who joined the church in the early days were given prominent positions in the church, yet it is known that they were instructed or chastised by the youthful prophet whenever occasion required, as were those of no or little education. joseph smith was always greater than any of his followers. but above all, no educated man would have been able to tell joseph, by means of his education, of things not yet known. the idea that joseph smith was only a dummy for clever heads is not tenable. since ordinary means were beyond his power, how did he acquire his knowledge? how was he able to look into the future, and reveal its secrets? "ah," says a new philosopher, "i have it, he was epileptic, and had trances, during which his visions appeared;" and the philosopher proceeds to write a book proving his theory to be correct.[a] what a pitiful attempt to push the question into the region of the unknown; and at the same time, what a splendid acknowledgment of the fact that the life and labors of joseph smith transcend ordinary human explanations! do epileptics, in their phantasms, see orderly systems of truth, which are carried into effect in their days of health and sanity? does the epileptic see the truth that shall be revealed in the coming ages, and teach it with a stately soberness of language which admits of no uncertainty? if so, then might the race well long for the time when the great gift of healthful, reasoning imagination shall be exchanged for the ghastly disease of epilepsy. folly of follies! the life, writings and works of joseph smith are healthy, above all else; no trace of physical, or mental, or spiritual disease can be found in them. his teachings are given as eternal truths revealed by the god of nature; and they rise loftily above the vague theorizings of the investigator, or the uncertain gibberish of the diseased intellect. clearness, reason, logic in method and execution, characterize the teachings and works of joseph smith. have such qualities ever indicated disease? [footnote a: the founder of mormonism. riley.] to the person who can rise above his prejudices, and confess to himself that he is not able to explain in the manner of men how joseph smith came by his knowledge of ideas, men and things, comes the strong conviction that the "mormon" prophet was inspired by a mightier power than men possess; and if that conviction is followed by a prayerful desire to know what that power is, the testimony will be given that from god, the controller of the universe, known by various men under divers names, did joseph smith receive, directly, the truths which fill the pages of his published writings, and direct the lives of his followers. god spoke to joseph, and gave him the revelations necessary for building his kingdom in the last days. little more than was necessary did the lord reveal, but occasionally, for the comfort of the prophet and his associates, truths were given which hinted of the glorious order of the universe. may it not be, also, that the lord showed joseph many truths, similar to those touched upon in these papers, in order that later generations might have additional testimonies of the divinity of the latter-day work? under the influence of the holy spirit, the boy joseph grew into a man, whose mind was filled with the great vision of the contents and the destiny of the universe, including the future lot of mankind. no man has had a nobler education than that received by joseph smith. when the historian of future days shall review the history of the growth of science, and shall judge men by the record that they have left behind them, he will place joseph smith as the greatest philosopher of science of the nineteenth century, and possibly of the twentieth. then will men reverently speak of that mighty mind and clear vision, which, inspired by the god of heaven, saw, as in an open book, the truths which men have later developed, through ceaseless labor and countless vigils. then shall the thinkers of the future speak of him as joseph, the clearsighted. knowledge, concentrated into wisdom, is the end of existence. to those who live according to god's law, knowledge will come easily. it will continue to come to his people, until it shall be the most intelligent among the nations. the lord has said it. "how long can rolling waters remain impure? what power shall stay the heavens? as well might man stretch forth his puny arm to stop the missouri river in its decreed course, or turn it up stream, as to hinder the almighty from pouring down knowledge from heaven upon the heads of the latter-day saints."[a] [footnote a: doctrine and covenants, 121:33.] appendix. chapter xxi. a voice from the soil. i. "--the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness."--_isaiah, xxvii:_ 10. it is a fact, which has impressed itself upon all readers of history, that countries which have been the homes of the most powerful and cultured nations, are now great stretches of the veriest desert. no country teaches this truth better than the extensive valley of the mesopotamia which looms giant-like in the dawn of history. upon its plains and highlands, the great nations of antiquity acted the tragedies of their existence; like the schoolboys' snowman, they rose, with vast proportions, in a day, and fell ere the setting of the next sun. in this district, advanced and retreated with wonderful precision, as it appears to us so many ages removed from the time of action, the chaldeans, the babylonians and the assyrians; here the medes and persians achieved the victories that made them famous, and here came all the great generals of old to crown their successes. a hundred populous cities clustered, in the lower part of the valley, around babylon the great, the most marvelous city of any past age; a hundred cities were in the upper half, with nineveh, also magnificent and great, as their center. from mesopotamia come evidences of art--painting, sculpture, music, literature and architecture--the indication of a higher civilization. still, today, even the sites of many of the great cities are lost, and mesopotamia is a stretch of barren land. to the west of mesopotamia is the valley containing the promised land of palestine--it, also, has fallen from its former splendor, and is a desert compared with the days of its greatest prosperity. still further west and south lies the land of egypt, in the valley of the nile. it was the fostermother of science, and the shaker of empires. it has fallen likewise; and a blight has come upon the soil, until it bears the appearance of a sandy waste. over the sites of other famous nations of antiquity, in europe and asia, hovers, today, the spirit of desolation. the same story is told on the american continent. peru, the land of the incas, once populous, powerful, wealthy, is today largely a wilderness. mexico, the aztec home, is now a vast desert, in spite of the evidence, through the discovered ruins of mighty cities and gigantic temples, that it was once the home of a strong people. central america tells a similar story. it seems to be a general fact that wherever a large people lived formerly, there, today, a desert often occurs. however, these countries are deserts only because human effort is no longer applied to them; by proper treatment the lands would again be raised to the flourishing condition that prevailed in their prosperous days. intrinsically the soils are extremely fertile, but are dry and require the application of water to make the fertility suitable for the use of crops. the soils of babylon, assyria, egypt, peru and mexico, raise crops of wonderful yields when properly irrigated; and there is abundant proof that in former days irrigation was practiced in these countries on a scale far larger than in utah or in any other country of the present day. many of the old irrigation canals of babylon still exist, and prove the magnitude of the practice, there, of the art of irrigation. the old historians, also, agree in explaining the ingenious devices by which whole rivers were turned from their courses to flow over the soil. in egypt, likewise, irrigation was more commonly practiced in the past than it is today; though even now a large portion of the soil of that country is made to yield crops by the artificial application of water. in peru, central america, and mexico, the irrigation canals that remain from prehistoric days are even more wonderful as feats of engineering and as evidences of a populous and enlightened condition of the country than the massive temples and extensive cities that are also found. in the construction of these canals every precaution, apparently, was taken to have the water applied to the lands in the right manner, and to reduce the loss to a minimum. in some places immense canals remain, that are tiled for miles, on sides and bottom, in order to render them watertight, and thus prevent any loss by seepage. instead of saying, then, that the countries where most great nations have lived are now deserts, we may as well say that most great nations have lived in countries where irrigation was necessary; in fact, that history indicates that a dense population, and high culture, usually go hand in hand with a soil that thirsts for water. what can science, the great explainer, say on this subject? ii. "science moves, but slowly, slowly, moving on from point to point."--_locksley hall_. a plant feeds in two ways--by its leaves, and by its roots. the leaves feed from the air; the roots from the soil. in the air is found a colorless, heavy gas, known as carbon dioxide, which is made up partly of the element of carbon, or charcoal. when an animal or a plant is burned at a low heat, it first chars, showing the presence of charcoal; then if the burning be continued, it disappears, with the exception of the ash, as the gas, carbon dioxide. since animal and vegetable matters are constantly being burned upon the earth's surface, naturally the air contains a perceptible quantity of carbon dioxide. the leaves of a living plant, waving back and forth, draw into themselves the carbon dioxide with which they come into contact, and there break it up and take the carbon away from it. the carbon thus obtained by the leaves is built into the many ingredients of a plant, and carried to the parts that are in greatest need. the plant is able to do this by virtue of the peculiar properties of the green coloring matter in all its leaves, leaf green; which acts, however, only in the presence of bright sunlight. since one-half or more of the dry matter of a plant is carbon, the importance of the leaf-air-feeding of a plant may be understood. the water which a plant contains and the incombustible portions, the mineral matters or ash, are taken directly from the soil by means of the roots. the old idea that vegetable mould and other corbonaceous matters are also taken from the soil by the roots has been shown to be erroneous. the mineral portions of a plant are of the highest value to the life of the plant--without them, in fact, it languishes and dies. if a soil on which a plant is growing contains, for instance, no iron, the leaves become pale, soon white, and finally they lose the power of appropriating carbon from the air. if potash is absent from the soil, the plants growing upon it will develop in an imperfect manner and finally die. it has been found by careful experiment that seven mineral substances must be found in every soil, if it shall support the life of plants, namely: (1) potash; (2) lime; (3) magnesia; (4) oxide of iron or iron rust; (5) sulphuric acid or oil of vitriol; (6, phosophoric acid, and (7) nitric acid or aqua fortis. the fertility of any soil or soil district is determined by the quantity of these indispensable ash ingredients contained by it. all soils are produced by the breaking down of the mountains under the influence of weathering. the broken down rock is washed into the hollows and lowlands by the rains and floods of melted snow, and there forms soil. soil may, therefore, be defined, in a general way, as pulverized rock. nearly all rocks contain the elements above enumerated as being essential to a plant's life; and nearly every soil will, consequently, be in possession of them. rocks, however, in being subjected to the action of weathering, undergo other changes than mere pulverization. the potash, lime and other plant foods held by a rock are in an insoluble condition, and can not be taken up with any ease by the plant roots. as the rock is pulverized in the process of weathering, it is also made more soluble, and the juices of the plant roots can then absorb the needed foods with greater facility. this process of making the soil more soluble, continues while time lasts, and every year will find the soil more soluble than the year before, if there are no opposing actions. therefore, the fertility of a soil is determined not only by the quantity of plant food it contains, but also by the condition of solubility the soil constituents are in. according to the facts above given, it would be fair to infer that a soil becomes more fertile with every year that passes. this would be the case were it not for opposing tendencies. first, the crops grown upon a soil remove considerable quantities of mineral plant food. this alone would not seriously affect the fertility of a soil did not other forces act in conjunction with it. the most important cause of lowering the fertility of soils is the loss of plant food due to drainage. in districts of abundant rainfall, as, for instance, the eastern united states, sufficient rain falls to soak the soil thoroughly and to drain through and go off as drainage water. the water, in passing through the soil, will dissolve, as far as it can, the soluble ingredients, including the plant foods, and carry them away into the rivers and finally into the ocean. this action, continued for many years, will rob the soil to feed the ocean; in fact, the saltness of the ocean is due, largely, to the substances washed out of the soils. most of the poor soils of the world have been rendered infertile in this way. if, on the other hand, only a small quantity of rain falls upon the soil--an amount sufficient to soak the soil without draining through--the water will gradually be evaporated back into the air, and there will be no loss of plant food. in such a district the soils, if they are treated right, become richer year by year, even though subjected to tillage, if the tillage be according to our best knowledge. in every rainless district, or in every district where the rainfall is so slight as to render irrigation necessary, the soils would be expected to be richer than in a place of abundant rainfall. leaving out of consideration differences due to local conditions, this has been verified by the study of soils from many parts of the world. the soils of an arid district contain more soluble plant food than those of a humid district, and, with proper treatment, will not only raise larger crops, but remain fertile much longer. they will also bear harsher treatment, closer cultivation, and are in every respect superior to the water-washed soils of a humid country. a recent study of the soils of utah has shown that the fertility of our soils is exceedingly high, and that they will endure long and close cultivation; that is, that because of the peculiar climatic conditions of the state, they can support bountifully a large population. several years ago dr. e. w. hilgard, an eminent student of climate and soils, threw out the suggestion that upon the facts just discussed rests the explanation of the historical datum that the great nations of antiquity on this and on other continents sought for the abodes the rainless, arid stretches of the world. a large, active population, which does not depend on other peoples for its support, must of necessity possess the most fertile lands, which are found only in districts of limited rainfall. in the whole history of the world, the great granaries of the world have been located on the arid stretches; and on our continent, the great west, largely arid, is becoming the source of the food staples of the nation. utah is the heart of the arid region of north america; her soils are heavy with wealth of plant food. if the time comes that her valleys be filled with people, crowding in from the nations of the earth, her soils, responding to the better treatment which science is developing day by day, will display their strength, and feed the world, should the demand be made. iii. "therefore will i make solitary places to bud and blossom, and to bring forth in abundance, saith the lord."--_doctrine and covenants_. sixty years ago the facts of plant feeding, as just outlined, were practically unknown. the erroneous ideas of the preceding century still held full sway. in 1840 liebig published his treatise on agricultural chemistry which threw a faint light on the relation of the plant and the soil. during the twenty years following, the indispensable nature of some of the plant foods was ascertained; and it is only within the last ten or fifteen years that the superiority of arid districts over humid ones, for the purpose of supporting man, has been demonstrated. even today it is a new light which has not been fully received. in 1842 joseph the prophet wrote: "i prophesied that the saints would continue to suffer much affliction and would be driven to the rocky mountains * * * and some of you will live to go and assist in making settlements and build cities and see the saints become a mighty people in the midst of the rocky mountains." why did joseph smith speak of the rocky mountains as a gathering place for his people? was it simply because the place was far off and offered, apparently, good security? if so, he builded better than he knew. but what prompted brigham young to plant his cane by the shore of an alkali lake and say, here we shall remain? that certainly was not for security only. perhaps he was tired of wandering? though he may have been so, yet he was not the man to give up when near something better. perhaps he thought the valley fair, and the blue mountains may have rested his eyes? if that was the motive of settlement, he, too, builded better than he knew. certainly it is that these two men who historically hold the responsibility for bringing the latter-day saints here, did not know, by the world's learning, that the valleys of utah are filled with the richest soil, waiting only to yield manifold to the husbandman; for the world did not yet know, and had no means for predicting it. these men were not scientists. they had no laboratories in which, by long hours, over long drawn fires, and among a hundred fumes, to draw out for themselves the law of the fertility of arid soils, which has but recently become the property of modern science. it is not likely that the records of a lost learning, unknown today, taught them this fact. though they had had such records, they were unlettered men, and the ancient tongues would have been dead indeed to them, had they attempted an interpretation by their own efforts. why then, did they bring the people here? was it a chance move? a blind effort, acting out the desperation that comes from long persecution? if an element of chance entered into the location in the valleys of utah, it was akin to wisdom. _and it was wisdom_ of the highest kind; at which the world ever stands in reverent wonder; inspiration from the living god. the logic that science, itself, applies to facts in the deduction of its laws, makes it impossible to believe that the settlement of the pioneers in the salt lake valley was a chance move. nothing, from the point of view of human wisdom, encouraged the pioneers to remain in utah--they were in the center of a desert; the leaders were urged by many of the company to go on, for there were fairer climes to the west or the south, or on the islands of the sea. but the leaders were possessed of a wisdom higher than that of men, and founded an empire on the wastes of the great american desert. now, let every reader of this paper consider these wonderful facts: of the vast possibilities of agriculture in utah being the same with those of the countries where the great nations of the world have lived; of a people, claiming that the nations shall in the future flee to it for safety, making its home in a place which possesses the capabilities of supporting the nations; and of the choice of that country when it was named a desert; when science, the world's knowledge, did not dream of the fertility of that desert any more than it was able to give a correct explanation of the fertility of the valley of mesopotamia: and every honest heart will recognize the unseen hand of the god of israel, guiding the people of god to the destined land. (http://mormontextsproject.org), with thanks to renah holmes. the latter-day prophet history of joseph smith written for young people by george q. cannon published at juvenile instructor office salt lake city, utah 1900 preface. in sending out this little work, the author hopes with all his heart that he has made interesting and instructive a subject that has been a source of inspiration to him. the book was called forth mainly by the need of the sunday schools for such a publication. in many schools the author's _life of joseph smith_ is being used, but that book was not written as a text-book for children. this little volume can be put to such a use, and can be placed in the hands of the children themselves. teachers may gather new material to give them from any source they desire, but the children have a foundation furnished here. in this book there may be words that a child of ten or twelve years will not understand; but the child's vocabulary would never grow if he met no new words. however the author believes there are few if any places where an intelligent child cannot gather the meaning from the context. the work is purposely arranged in forty chapters, as that is the number of sundays, fast-days excluded, in the year; but if possible, a little time once a month should be given to review work. special attention is called to the chapter headings, which may be used as the topics on which different members of the class may prepare to talk. the maps and illustrations will be found valuable in aiding the child's understanding. while these suggestions apply to the use of this volume as a text-book, it has also been the aim to have the history suitable for general reading as well. it has been the author's desire through life to aid in giving the young latter-day saints so much that is good and pure in literature that they will have no excuse for reading that which is trashy or improper. good books, if not the strongest outside influence, are at least very strong in the building of character. the story of life upon the earth is beautiful and has absorbing interest if that life is natural, that is, in harmony with the will of our father in heaven. the real experiences of a bold missionary of truth should be and are of the highest interest to all right-minded mormon children of either sex. hence the author has seen fit to regard this little work as the beginning of a series of biographies of the presidents of the church, which he has under contemplation. he believes that the data of the history of the church can be given as completely in the lives of the men who have led it as in any other way. there are some additional advantages: a biography has greater unity and consequently children can grasp it better; they obtain a deeper understanding, too, of the church and its principles, when they see the life-history and growth of a man under the influence of the gospel; and they become intimately acquainted with the noblest characters that have ever lived upon the earth. besides this, the history of the church is divided into periods that correspond with the time that each man has been president. each may almost be considered an epoch. the church was organized and its members grew to be a strong people in the life of joseph smith; they became pioneers and colonizers in the life of brigham young; john taylor's presidency was marked by the dark struggles which threatened the very existence of the church itself. wilford woodruff's by the wonderful progress of the saints when given liberty. lorenzo snow's already promises to mark a new and eventful period. the latter-day prophet is now sent forth, with the fervent prayer that it may create in the hearts of the children of zion a greater love for the man who made of human life a thing so nearly divine, and help them to go bravely forward with the work he was chosen to begin. the author. contents. chapter i. birthplace of the prophet joseph smith--his ancestors--removal to new york state--a religious revival chapter ii. joseph inclined to think seriously upon religion--undecided as to which church to join--gets light from the bible--his first prayer--answered by a glorious vision chapter iii. how the account of his vision was received--his further inquiry for light--another vision chapter iv. the morning vision--joseph tells his father--visits cumorah--the plates found--moroni's command chapter v. the four years of waiting--joseph works in pennsylvania--marriage--the last visit to the hill--outruns the robbers chapter vi. persecution--martin harris comes to joseph's aid--anthon fulfills a prophecy--martin becomes scribe--strange book-writers chapter vii. martin harris impatient--the manuscript lost--god's wisdom shown--joseph repents--slow progress of translation chapter viii. oliver cowdery becomes scribe--joseph and oliver pray for new light--the priesthood restored--the first baptisms--kindness of joseph knight chapter ix. david whitmer takes the prophet to fayette--many believe and are baptized--eleven witnesses see the plates and bear record--the higher priesthood restored--the translation finished chapter x. the church organized--joseph accepted as leader--the holy ghost conferred--joseph casts the devil from newel knight--the first conference chapter xi. baptisms at colesville--joseph arrested--davidson and reid on the defense--suffering like the master--narrow escape from mods chapter xii. fighting the evil one--the mob blinded--president alone to receive revelation for the church--first missionary movement--working in the west chapter xiii. the westward move begins--kirtland--the high priesthood conferred--joseph goes to missouri--zion dedicated chapter xiv. the two stakes--joseph lives at hiram--mclellin tries to write a revelation and fails--the apostate booth stirs up hatred--joseph tarred and feathered chapter xv. the visit to missouri--joseph poisoned--brigham young and heber c. kimball come to kirtland--prophecy of civil war--first presidency organized chapter xvi. trouble begins in missouri--the elders pray, the mob gets drunk--july mob destroys printing office and tar and feather the brethren--the saints promise to leave--appeal to governor chapter xvii. the missouri saints hire lawyers and the mob forms--night attack on big blue branch--two days of cruelty and plunder--the battle--saints give up arms chapter xviii. new struggle of old war--mob turned loose on saints--the terrible driving--appeals to dunklin and jackson--mob and saints hold conference chapter xix. foundation of the kirtland temple laid--joseph goes on mission to canada--first high council formed--zion's camp gathered--wilford woodruff a member chapter xx. zion's camp on the way--miracle of bringing forth water--zelph, the white lamanite--rebellion in the camp--stop for the night on fishing river--campbell's threat--the mob aroused chapter xxi. the terrible tempest on fishing river--visit of col. sconce--cholera in camp--joseph smitten--sidney gilbert's death--prophet visits zion chapter xxii. a time of peace begins--building the temple at kirtland--the twelve apostles chosen--first quorum of seventy organized--joseph translates pearl of great price--william smith's sin chapter xxiii. the prophet's growth in knowledge--glorious visions in the temple--dedication--keys of this dispensation conferred--elders go out to preach chapter xxiv. the saints in clay county--citizens ask them to leave--caldwell county formed--john taylor--lorenzo snow--willard richards chapter xxv. the spirit of speculation--kirtland safety society begins and fails--many apostatize--the english mission opened--satan strikes heber c. kimball, but fails to stop the work chapter xxvi. joseph visits canada--carries sidney through swamps to escape mob--men fall from high places--prophet escapes to missouri--david whitmer and oliver cowdery cut off the church chapter xxvii. the last missouri persecution begins--fifteen brave men defeat one hundred and fifty cowards--penniston and black swear falsehoods--joseph and lyman wight put under bonds--mob gathers chapter xxviii. mob attacks de witt--joseph tries in vain to save the town--mob driven away from adam-ondi-ahman--apostle patten killed in battle of crooked river--extermination begins at haun's mill--alma smith's wound and his mother's faith chapter xxix. hinkle betrays joseph and brethren to mob-militia--court-martial orders them to be shot--soldiers sack far west--joseph preaches in independence--brethren taken to richmond for trial--clark finishes terrible work at far west and adam-ondi-ahman--mock trial and imprisonment chapter xxx. petition the legislature for justice--john taylor and john e. page ordained apostles--preparations to leave missouri--treatment of joseph and his fellow-prisoners--illinois the next gathering place of the saints chapter xxxi. prisoners in liberty jail seek their liberty--taken to gallatin for trial--ordered to be taken to boone county--their escape from the guards--conference at far west--a prophecy fulfilled--last of the saints leave missouri chapter xxxii. saints locate at commerce, afterwards called nauvoo--an unhealthy place--a day of miraculous healings--apostles set out upon missions to england--their labors in that land chapter xxxiii. joseph and companions depart for the national capital--the prophet's act of heroism--visits president van buren--the latter's cowardice--apostle hyde's mission to jerusalem--boggs' demand for the prophet and his brethren--death of the prophet's father--nauvoo chartered as a city--nauvoo university and legion chapter xxxiv. carlin sends out the old order for arrest--joseph nurses the sheriff--the trial--don carlos smith dies--visit from sac and fox indians--baptism for dead begun--first relief society organized chapter xxxv. bennett's plots to destroy the prophet--a prophecy--joseph charged with being an accessory to the attempted assassination of boggs--his arrest and trial--set at liberty chapter xxxvi. a bloody war predicted--the prophet's interview with stephen a. douglas--a prophecy--the celestial order of marriage--joseph kidnapped and abused--he entertains the men who sought to take his life chapter xxxvii. the prophet a model of perfect manhood--apostasy of men who had been his friends--christmas day--the prophet a candidate for the presidency of the united states--prediction concerning the saints--the work of his enemies chapter xxxviii. the plot of an apostate--the publication of the nauvoo "expositor"--declared a nuisance and abated as such--joseph's last public speech--he and his brother hyrum leave nauvoo--return to the city--"i am going like a lamb to the slaughter" chapter xxxix. under the governor's pledge of protection joseph and his brethren go to carthage--arrested and imprisoned--occurrences at carthage--plot to murder the prophet--governor ford's cowardice and treachery chapter xl. the prisoners in carthage jail--surrounded by a mob with painted faces--the martyrdom--the return to nauvoo--funeral and burial--conclusion the latter-day prophet. young people's history of joseph smith. chapter i. 1805-20. birthplace of the prophet joseph smith--his ancestor--removal to new york state--a religious revival. it was two days before christmas in the year eighteen hundred and five, and cold winter had already set in. the green mountains of vermont were white with the snow that had fallen, and now it lay also in the valleys and upon the level land. it was the season when men celebrate the birth of our savior, and they felt in their hearts the gladness and peace that come with christmas tide. twenty miles east of the green mountains, on the white river, a branch of the connecticut, lies the little town of sharon. to a humble family living there, came additional joy that day. a son was born, and, though they knew it not, he was destined to be very great. he was not the first-born, two sons and a daughter had come before; but none the less did his parents welcome him. they gave him his father's name--joseph smith--a good name and never tarnished by an evil deed, but one to be known for both good and evil through all the world. the boy came of goodly parentage. the smiths, since robert and mary settled in essex, massachusetts, a century and a half before, had been honorable farmers. lucy mack, the mother, was also of a family of industrious land-owners. members of both families had fought for their country. the father and mother of the boy, joseph and lucy, when they were married in 1796, and for a few years afterward, had been well-to-do, but had lost all in paying the debts brought upon them by the fraud of a trusted agent. they had left their home in tunbridge, vermont, and moved to sharon in the adjoining county of windsor. here the father farmed in the summer and taught school in the winter. but little success came as the reward of his industry. he tried other places and at length, in the year 1815, he left the green mountain state entirely and moved his family to new york. it seems as though the lord must have had a hand in the misfortunes of joseph smith, senior, and his wife lucy. he was teaching them and their children humility. they all had their share of hard work and of the sacrifices that poverty brings. but hard work strengthened their bodies and sacrifice strengthened their souls. they had no time to dream away their lives. they were taught rather to be industrious and to do their duty. the father was a large, vigorous man, and the younger joseph and his brothers inherited his strength. they worked at his side in the fields and helped him provide for the family wants. he taught them while at work, and when at rest by the fireside, to be truthful, honest and virtuous, and to love god. he gave them also lessons in reading and writing, but they had no such chance to learn these things as have children now-a-days. the lord doubtless directed the family in their journey westward to new york. it was there that his latter-day work must begin. joseph, the instrument of that work, was nine years old at the time. the family first came to palmyra, wayne county, a little town lying twelve miles south of lake ontario. here for about four years they labored in clearing the land and making themselves a home. then they moved a mile or two south to manchester, ontario county, and took up land for a farm. there were now eight children in the family: alvin, hyrum, sophronia, joseph, samuel, william, catherine and don carlos. in the second year after they had come to manchester the methodists of that region began a religious revival. the presbyterians and baptists soon joined. a revival is caused by holding frequent meetings where those who attend preach, sing and pray, and try by all means to stir up religious enthusiasm. sometimes they go to great extremes, and scream and groan and dance until nearly exhausted. these actions are of course not directed by the spirit of the lord. in manchester there was great excitement and many were converted or at least joined themselves with one or other of the sects. as the people began to divide up, much strife arose, and so much bad feeling was shown that one could hardly believe they were true followers of jesus. chapter ii. 1820. joseph inclined to think seriously upon religion--undecided as to which church to join--gets light from the bible--his first prayer--answered by a glorious vision. joseph was fourteen years old at the time of the revival. he was large for his age and inclined to be serious in his thoughts. with the other members of his family he took great interest in religion and felt it his duty to join some church and thereby be saved. but which church should he join? that was very hard for the boy to answer. the other members of the family decided that the presbyterians were right, and the mother, with hyrum, samuel and sophronia joined their church. this made joseph very uneasy, because he was inclined to believe with the methodists, and the feeling between these two sects was very bitter. his mind became greatly excited sometimes, for he felt that he ought to do something to gain salvation, and yet he could not decide what was right to do. he felt sure that all the churches could not be true, for if they were they would unite to help each other instead of trying to do each other harm. he thought that he should not join any church until he knew the right one, and so he waited. joseph was only fourteen years old and did not have a good education, but he could read the bible and could understand many of the truths written there. he made a practice of comparing the teachings of the ministers that were seeking to convert him with the teachings of jesus and his apostles. this made him all the more doubtful, for he saw that they did not entirely agree. he was certainly in great difficulty, but he persevered and at last found a way out. in his bible he came upon a passage that was written for him and for all who need light. it is in the first chapter of the apostle james' epistle to the saints, the fifth verse: "if any of you lack wisdom, let him ask of god, that giveth to all men liberally, and upbraideth not; and it shall be given him." those words sank deep into his heart. he thought them over again and again, and at length made up his mind to obey them and pray for wisdom. in the sixth and seventh verses james tells that we must not waver if we wish to receive anything from the lord. joseph probably read these verses too, for when he made up his mind to seek wisdom he was full of hope that the lord would hear him. it was morning, early in the spring of 1820. the sky was clear, the air cool and refreshing, and all was beautiful. green woods surrounded the home of joseph, and to them he took his way alone. he found a suitable spot and looked around to make sure that no one was near. then he kneeled down, and for the first time in his life sought the lord in vocal prayer. he had barely begun when an unseen power seized him and made him speechless. all grew frightfully dark, and he felt as though he were about to be destroyed. he realized that it was the awful power of the evil one, and he called on god to save him. but his strength was fast giving way and sickening despair was taking possession of him, when a pillar of divine light appeared above him and the prince of darkness fled. the light descended, and within it joseph beheld two radiant beings, too glorious and beautiful to be described. they looked just alike to him and appeared to have equal splendor and authority, until one of them, pointing to the other, said, "joseph, this is my beloved son, hear him." the humble boy was almost overcome by the glory of the vision before him, and he could not at once continue his prayer for light. but the kindliness and love of the father and of the lord jesus gave him assurance and he was at length able to speak. he asked which church was right that he might join it, and even in the glory of the vision he was surprised, for the divine instruction came that all were wrong. jesus said that all their creeds were an abomination in his sight; that those professors were all corrupt; they drew near him with their lips, but their hearts were far from him; they taught for doctrine the commandments of men, having a form of godliness but they denied the power thereof. he told joseph that he should join none of them, but at some future time the true gospel would be revealed to him. other words of comfort and wisdom were spoken, and then the vision withdrew. when joseph came to himself he was lying on the ground looking up into heaven. he was filled with a spirit of peace and joy, for now he knew that he would yet be taught how he might save his soul. he knew that god and jesus were living beings with bodies which his own resembled. he knew that they sympathized with him, and loved him, and oh, how intensely did he love them! he rose and returned home feeling that he had a glad message for mankind, which they would rejoice to hear. chapter iii. 1820-23. how the account of his vision was received--his further inquiry for light--another vision. for many centuries no person on earth had asserted that he had seen and spoken with heavenly beings. people had almost forgotten that visions and the ministering of angels had any part in human life. when a country-bred lad declared that he had been visited by our father in heaven and his son jesus, the creators of this earth and its inhabitants, the people were astonished. without thinking of the matter seriously or seeking to find a cause for such bold words, they immediately set them down as false, though the boy before this had been known to be honest and truthful. some that heard his words feared they might be true, and since they did not love the truth, sought to destroy it by ridicule and persecution. a methodist minister, who had taken much interest in joseph on account of his earnestness, was one of the first to whom the boy gave an account of what he had seen. this man must have had less faith in god's power than in satan's, for he told joseph that the vision was from the devil. he said that since the apostles there had been no revelations from god; these things had ceased forever. joseph knew that he had seen a glorious vision. he could not deny it, for in doing so he knew he would grievously offend god. though only a boy he was reviled and persecuted by all classes of men. the ministers of the different churches sought especially to make life bitter for him, and the members of his family suffered with him. joseph's pious friends of former days became his enemies and he had to seek new associations. he says that these were sometimes not the best company, and he fell into many foolish errors. three and a half years passed, and joseph was nearly eighteen years old. the thought began to grow in his mind that he ought to learn how he stood before the lord. he had often felt sorry for his wrong doing and wished to seek forgiveness. the summer of 1823 had closed and autumn had begun when joseph decided that he would again ask for light. on the evening of the 21st of september, after he had gone to bed, he began to pray. he felt certain that an answer would come, for the prayer was from his heart. he had not finished before the darkness began to disappear. the humble bed-chamber was soon ablaze with wondrous light, and in the midst he saw an angel. the form of the messenger was that of a tall and stately man. his head and neck were bare, and a graceful robe of lustrous white hung nearly to his naked ankles. the majesty of his form was increased by the exquisite beauty of his face, which shone like lightning. he stood near the bed-side but touched neither ceiling, walls nor floor. it was a spiritual sight; nothing on earth could approach it. when joseph's momentary fear had passed away, the angel, calling him by name, began his message. he said that he was moroni, and that he had been sent from the presence of god. he told joseph that his sins were forgiven and that god had a great work for him to do. this work would cause his name to be known for good or for evil among all nations, kindreds and tongues. he spoke of a record engraved on plates of gold and hidden in a nearby hill, that gave the history of the former inhabitants of this land and contained the fullness of the gospel. he described the urim and thummim--those two strange, transparent stones set in silver bows and fastened to a golden breastplate--and said that god had prepared them to be used in translating the record. then the heavenly visitor began quoting from the ancient prophets and apostles passages that referred to the last days, when the priesthood was to be restored, the holy spirit to be poured out on all flesh, and peace and love were to reign on earth. some he quoted just as they are in the bible, but he changed others, making them more plain. he told joseph of things that the boy could not mention afterward, because they were too holy. he commanded him not to show the plates, urim and thummim or breastplate, when he received them, to any person except when commanded to do so by the lord. the vision of the hill was opened to joseph's mind, while the angel spoke, and he distinctly saw just where the record was hidden. then the light withdrew from other parts of the room, but became more bright about the messenger and extended in a glowing path up into heaven. thither he ascended, darkness returned, and joseph was left to wonder and rejoice. soon the light appeared again and the vision was repeated just as before. moroni added a prophecy of the terrible judgments that were coming on earth, of hunger, bloodshed and disease, and once more he rose heavenward. it seemed necessary that joseph should be deeply impressed with the message, and for the third time it was given him. each part was gone over with the same care as when given first. the last words of the angel were a caution that he should never use the plates, when he received them, except to glorify god and build up his kingdom. the vision closed, and almost immediately the cocks began to crow. soon the autumn morning dawned, and though joseph had not closed his eyes in sleep, he arose to begin the labors of the day. chapter iv. 1823. the morning vision--joseph tells his father--visits cumorah--the plates found--moroni's command. joseph went to work with his father that morning as if nothing had happened. he did not speak of the vision, though that doubtless was uppermost in his mind. perhaps he thought that new persecution might be aroused and he would not spread the news of this visit of a heavenly being unless necessary. he could not work with his usual vigor, however, for his strength seemed to be gone. his father noticed that he was unwell and sent him home. joseph set out, but in trying to cross the fence around the field, he fainted and fell to the ground. when he became conscious, the angel moroni in glory was again at his side, and for the fourth time the entire vision was passed over. the angel then directed joseph to go and tell his father all that had happened, and disappeared. joseph returned and did so. the father was probably much surprised to hear of the angel's visits and of his message. he had little dreamed that at the surface of the high hill within his sight were hidden sacred objects of priceless value, that among them were writings which the wisest men could but imperfectly understand, and that his unlearned son should be the guardian of these and by the power of god was to bring forth a perfect translation of them. but the father knew his boy and believed him. the inspiration of the holy spirit rested on him and he told joseph that the vision was of god and that he should go and do as the angel had commanded him. joseph's strength returned somewhat and he set out for the hill to find the sacred record. the distance was only two and a half miles, so that the walk was not very long, but on the way he was sorely tempted to take the plates and use them for himself. the promptings of the holy spirit were still with him, however, and he overcame this evil thought. on the west side of the hill, near the summit, he found the rounded top of a stone above the ground, and when he dug away the earth he saw that it was the cover of the box. this stone was somewhat in the shape of a shield with the outside upward, and when the earth covered the edges it looked like the top of an ordinary bowlder. joseph had seen this exact spot in the vision and did not doubt that he would find the plates below, but his heart beat fast when he put his lever under and began to pry up the cover. he raised it without great difficulty and worked it off, and then within his reach he beheld the hidden treasures of gold. perhaps this boy had never read of the wondrous caves of aladdin and ali baba or of the secret treasures of monte cristo island, but every boy has dreams of treasure-trove and of becoming rich and powerful. whether joseph was dazzled by the rich prize before him and for the moment thought this was just a dream come true, or whether he merely wished to examine these beautiful strange things, we do not know, but he reached forth to draw them out. immediately their guardian appeared and prevented him. the angel told him the time had not yet come for him to receive them. he must return on that same day, the 22nd of september, every year for four years, when if he should be faithful, they would be given over into his care. this conversation occurred september 22nd, 1823. until the four years were passed they should remain secure in their stone box. moroni told joseph that he had hidden up the records four centuries after the birth of jesus, while he was living on the earth. he said that the nephites, the people to which he belonged, called the hill where they stood cumorah, and that a still earlier people, the jaredites, called it ramah. this was a very important hill in the history of both these peoples. joseph learned many other things that were new to him, and how strange he must have felt when he realized that he was the only person on earth to know them! while moroni was still present, joseph saw in vision the glory of god's kingdom and the horror of satan's. the angel told him these had been shown that he might know the good from the evil and never be influenced or overcome by satan's power. when the vision was ended joseph replaced the stone, covered it as before and returned home. that night when he retired to bed, he thanked the lord for what he had taught him, and prayed humbly that he might keep himself pure and faithful. during the last twenty-four hours he had been visited five times by an angel of light, he had seen a great golden book, the history of the peoples that had passed away, and with the book the holy seer-stone and the breastplate of gold. besides all this his life-work had been shown him, and he now knew something of what he must suffer and what he must do. chapter v. 1824-27. the four years of waiting--joseph works in pennsylvania--marriage--the last visit to the hill--outruns the robbers. for two years after this second great vision, joseph labored at ordinary work, sometimes on his father's farm, other times as hired help away from home. his father and brothers also worked hard and through their industry were able to live comfortably. alvin, joseph's oldest brother, died in november, 1824, and this was a sad blow for the young prophet, for alvin constantly comforted him in persecution and rejoiced in the work he was to do. if he had lived he would have been as brave and steadfast as was hyrum, but he died and in dying gave joseph a brother's blessing. in october, 1825, joseph left home and went to work for josiah stoal in what was said to be an old spanish silver mine. it was situated in harmony, susquehannah county, near the northern border of the state of pennsylvania. after digging uselessly for a month joseph induced his employer to stop the work, for he saw it was only a waste of labor. mr. stoal had grown to like this tall, clear-headed youth and continued to employ him. joseph boarded, while at harmony, with isaac hale, and while living there, fell in love with mr. hale's daughter emma. she was a worthy girl of high character, and they became engaged. there are some girls that have not enough love within them to marry a man unless he is rich or popular, or at least approved of by their friends or relatives; but emma hale was not of this class. joseph was poor, and did not have a home of his own. he was persecuted also, and emma's family objected to her marrying a man who had so many enemies. but she knew he was a manly man and believed him a chosen servant of god; she loved him and was willing to leave a comfortable home and live in poverty among strangers with him. they went to squire tarbill at south bainbridge, new york, to be married, and joseph, leaving mr. stoal's employ, went home to manchester to work with his father. the marriage occurred january 18th, 1827, less than a month after joseph's twenty-first birthday. he was a man now and the time was drawing near when he should receive the plates. as moroni commanded him, he had gone each year to cumorah and had seen the contents of the stone box. the angel had taught him a great deal on each visit and had encouraged him to do right. on september 22, 1827, the four years of waiting ended, and for the fifth time joseph went to the hill. this time he opened the box, and moroni, who had watched over it for fourteen hundred years, gave him the plates, the urim and thummim and the breastplate. the angel told him that he must guard them with his life, if necessary, and if he lost them through carelessness the lord would reject him. moroni warned him that wicked men would try as hard as they could to get the plates from him, but if joseph did his best to keep them the lord would help him. the plates were about eight inches wide and each one was thinner than common tin. there were so many, however, that it made a book about six inches thick. all the sheets were bound together by three golden rings that passed through one edge, and three smaller rings fastened the other edge of about one third, so that this part was sealed. each sheet was engraved on both sides with small beautiful characters, but they were very strange and not at all like anything joseph had seen before. the breastplate was of pure gold as were the plates. this was made to cover the bosom of a large man and four golden straps extended from the corners for the purpose of fastening it to the body. the urim and thummim was attached to the breastplate though it could be removed. the urim and thummim was like a large pair of spectacles with silver bows and, instead of glasses, clear stones. joseph examined these beautiful things and was glad that the lord had entrusted them to him, but he felt, too, that it was a great responsibility. he had learned much during the past four years and knew that the possession of the plates would not increase his worldly pleasures. he placed the treasures under his coat and, full of determination to protect them, he set out for home. on the way wicked men tried to rob him; they struck him with a heavy club; but joseph was a tall, strong man and a swift runner, and he escaped. they chased him almost to his father's house without overtaking him, although he was handicapped by the great weight that he carried. chapter vi. 1827-28. persecution--martin harris comes to joseph's aid--anthon fulfills a prophecy--martin becomes scribe--strange book-writers. the spirit of lying, robbery, and murder is awful when it comes upon men, for it makes them seek to destroy the truth and to hinder the work of god. mobs filled with this spirit were aroused against joseph. they continually sought to steal the holy plates, and in doing this they would willingly have murdered him, but he was very careful and the lord helped him. ministers, who ought to have been teaching the people to be honest and pure, were most prominent in spreading lies and stirring up hate against the young prophet. he had never harmed them, but he had been brave enough to declare that the lord had spoken to him, though the world turned his enemy. moroni had directed joseph to translate the record, but his enemies were so cunning and so violent that he had to hide it to keep it out of their hands. at one time they would suddenly break into the house and tear up the hearth, at another they would climb into the attic and search; but in every case joseph had removed the treasure before they came, and they hunted in vain. this of course kept him from translating, and at length he decided that he would leave manchester and go to his wife's home in pennsylvania, hoping to be able to work there in peace. joseph had received low wages while working for mr. stoal and the year of farming had not brought him much money. but harmony, where mr. hale lived, was about one hundred and fifty miles from manchester and it was impossible for him to move without aid. sometimes the lord inspires men to do strange things to help his work. martin harris, a well-to-do farmer, came to joseph at this time, and in spite of all the lies he had heard, gave him fifty dollars. joseph was now able to reach pennsylvania. on the way, there was some excitement, for twice men came with search warrants and hunted for the plates. these were hidden in a barrel of beans and the men who would have liked to steal them failed. it was december when he came to the home of his father-in-law, and for two months he worked at copying the characters from the plates to sheets of paper, and writing beneath the translation made by means of the urim and thummim. in february, 1828, martin harris came down to pennsylvania and joseph gave him the sheets. martin took them to new york city to find out whether the characters would be accepted as real by learned men. he showed them first to prof. charles anthon of columbia college. mr. anthon examined them carefully and said that the translation was correct and the best he had ever seen of egyptian characters. he wrote a certificate to this effect, and gave it to martin. he asked how the young man happened to find the plates, and when martin said that an angel had shown him where they lay, he asked for the certificate again. martin returned it and mr. anthon tore it to pieces, saying that there was no such thing as the ministering of angels. although mr. anthon was too cowardly to let his name go before the public connected with what an angel was said to have revealed, yet he would have liked to obtain worldly praise by translating the record himself, and asked martin to bring it to him. when told that this could not be done and that part of it was sealed, he replied, "i cannot read a sealed book." if you read the twenty-ninth chapter of isaiah you will find that the prophet spoke of this circumstance two thousand five hundred years ago. martin harris carried the characters to dr. mitchell, another learned man, and he also said they were genuine. this convinced martin, and he returned to pennsylvania. he now arranged with joseph to become his scribe and to write at his dictation, but first it was necessary to return home that he might prepare for a long stay. he came back to harmony about the middle of april ready to work. joseph had very little education at this time; he could not spell so well as the ordinary school-boy can now; his time had been spent in work, and he had had few opportunities to learn. but now a book lay before him written long ago in a strange tongue and he was to translate it into english. isaiah said that the sealed book should be given to one that was not learned, and certainly it had now been done. joseph could not take honor to himself as the translator of it; he was only a humble instrument in the hands of god in bringing it forth. when martin came the second time he immediately began service with joseph, and no writer of books ever worked as did they. a screen divided the room in which they sat. on one side of this was the young prophet--a tall, manly fellow, dressed in working clothes that had seen long use, his serious, handsome face bronzed by the sun and wind, and his hands hardened by toil. before him lay a pile of golden leaves in book form, worth a fabulous sum from a worldly standpoint, and yet too sacred to be looked on even, except by the one chosen to bring them forth. before his eyes he held large spectacles with thick, bright stones as glasses. slowly he read aloud in simple english from the strange figures on the metal pages. on the other side sat a somewhat older man, well-dressed, but plainly a country-man, busily writing down the words that were spoken. chapter vii. 1828-1829. martin harris impatient--the manuscript lost--god's wisdom shown--joseph repents--slow progress of translation. joseph and martin worked together until the translation covered one hundred and sixteen pages of foolscap paper. martin harris was not a patient man, and it occurred to him that he would like to show his friends what he had written without waiting until the work was completed. joseph refused to permit this, for the work was not done to gratify curiosity; but martin teased and joseph inquired of the lord. the answer forbade joseph's letting the manuscript go, but martin was not satisfied and worried him until he asked again. once more the lord refused, and for a time martin worked along without complaining; but his wife and other members of his family desired to see what was written of the new book, and he again induced joseph to ask. it was wrong for the prophet to give way after the lord had twice answered him, but martin made so many promises to be careful that there seemed little reason for fearing injury to the manuscript. the last time the lord replied that martin might take the writings on condition that he would show them only to five persons, his wife, father and mother, brother and sister-in-law. joseph, too, was held responsible for them. with very solemn vows martin harris covenanted to guard the writings and return them, but he was tempted to show them to other persons and they were stolen from him. they fell into the hands of evil men and neither he nor joseph ever saw them again. the urim and thummim had been taken from the prophet because he displeased the lord in asking so often about the writings. when martin had gone from harmony after two months of work as scribe, joseph went to his father's home on a visit, being unable to go on with the work. he soon returned from manchester and the urim and thummim was given back to him. he was permitted to keep it while the lord gave him a revelation, and then it with the plates was taken away. do not think that the lord could not have given the revelation without the urim and thummim. in later years joseph did not use it, but he was still young and the lord perhaps thought it best to make him feel dependent by not communing openly at all times with him. the revelation was a rebuke to him for his weakness and a warning that though he had been much favored he would still be rejected if he were not faithful and humble. the lord told him that the work should still go on, even though he proved faithless. joseph's sensitive spirit was deeply hurt and he humbly repented of what he had done. the plates and the urim and thummim were given back to him again and he was directed to continue his labors. it was revealed that if he should re-translate what martin harris had lost, those who had stolen the manuscript would change it in places and would deceive the world by saying that joseph could not translate twice alike, and therefore his work was not of god. but though satan had laid a cunning plot, the wisdom of god triumphed. if you have read the book of mormon you have perhaps noticed a difference in the books of first nephi, second nephi, jacob, enos, jarom and omni, from what follows. if you have not read this beautiful record, remember to notice the difference when you do, and you will see one sign of the complete wisdom and forethought of god. these books were written on the small plates of nephi, and when mormon, the father of moroni, found them, he joined them to the abridgment he had made of the larger plates. the two sets of plates cover the same period of history, but the larger set deals more with government and the political affairs, while the smaller is rather a record of the dealings of the lord with the people. nephi hardly knew why he was commanded by the lord to make the smaller plates and write upon them, but he obeyed. moroni tells us he did not know why he was moved upon to add them to his abridgment. but we now see the purpose of the lord in it. the translation that martin harris lost was from mormon's abridgment of the larger plates. joseph was commanded to translate the same part from the smaller plates, and thus satan's plan to deceive could not be used. this change makes the book of moroni more valuable, too, because on the smaller plates were written many choice prophecies and revelations that mormon did not give in the abridgment. joseph did not at once begin to translate, but for a time worked on a small farm he had bought from his wife's father, isaac hale. he received a number of important revelations about this time for the comfort and instruction of himself and of others who came to him. when he began to translate again the work went on very slowly for he had no one to write for him regularly. sometimes his wife emma could spare time and a little progress was made. but joseph and emma had lost their firstborn child, a son, soon after his birth in july 1828, and the mother through grief and poor health could give but little assistance in the work. this state of affairs continued until april 1829. chapter viii. 1829. oliver cowdery becomes scribe--joseph and oliver pray for new light--the priesthood restored--the first baptisms--kindness of joseph knight. joseph was now twenty-three years old, and his life up to this time had been in a sense only a preparation for his work. he had held the plates for a year and a half and though he had studied them and had translated a considerable part yet through martin harris' sin he was still at the beginning of the book. but that time had been valuable for him, though he had little to show for it. he had learned what the displeasure of the lord means and, though forgiven, he had been taught a lesson that he never forgot. still he had been true to his trust in guarding the plates and no mortal eyes except his own had looked upon them. as the sun was setting on sunday, april 5, 1829, a young man came into harmony and sought joseph for the purpose of making his acquaintance and of helping him. this man was oliver cowdery, who during the past winter had taught school at manchester and, as teachers in country schools used to do, he boarded around at the students' homes. in these visits he came to live with the family of joseph smith, senior, and there he heard of the younger joseph and his work. he was at first struck by the strangeness of it all, and then prayed seriously to god to learn whether he really had revealed himself in this day. the holy ghost manifested to him that joseph had assuredly been visited by celestial beings and that he was called to aid the young prophet in his work. when school had closed, therefore, oliver came to pennsylvania, and two days after meeting joseph, the young men set themselves earnestly to the work of translation. there were few interruptions, and as oliver was used to writing, the progress was rapid. sometimes they found things in the book of mormon or the bible that they did not understand, although they talked them over together and studied them ever so hard, and when this happened they asked the lord to explain these matters to them. sometimes they prayed just as we do, and sometimes joseph put on the urim and thummim besides; but the lord always answered them and showed them what they did not understand. when tired of writing they would often go for a walk in the woods or down to the river for recreation and healthful exercise. a favorite pastime was to throw stones into the stream. joseph especially was very fond of jumping and wrestling, and was expert at both. it is said that he could walk under a pole--he was six feet tall--and then, taking a step or two back, jump over it. he was a noted wrestler, and in later life even, he often enjoyed a vigorous bout. though his life was a most busy one he still found time to keep his body strong and healthy and to relax his mind by athletic practice. about a month after beginning work, joseph translated from the plates a passage that spoke of baptism. it said that it is necessary to be baptized in order that a person's sins may be washed away and forgiven. neither joseph nor oliver had been forgiven of past sins by baptism, and after talking over the matter earnestly, on the fifteenth of may, 1829, they went into the woods to pray for light. while they were kneeling a voice from the midst of heaven bade them have peace, then the veil parted and john the baptist came down before them. this is the same brave prophet who preached repentance and the coming of the savior, in the wilderness of judea and baptized him in jordan. john was beheaded while in prison by herod, but now he came quickened and clothed with glory. he calmed them with his gentle yet thrilling voice, telling them he was their fellow-servant and acting under the direction of peter, james and john. he laid his hands upon their heads and ordained them to the aaronic priesthood, which he represented in life. his words were: "upon you my fellow servants, in the name of messiah, i confer the priesthood of aaron, which holds the keys of the ministering of angels and of the gospel of repentance and of baptism by immersion for the remission of sins; and this shall never again be taken from the earth until the sons of levi do offer again an offering unto the lord in righteousness." john then directed joseph to baptize oliver and that oliver should baptize joseph; after this in the same way they should ordain each other to the aaronic priesthood. he said that they must not lay on hands for the gift of the holy ghost as that was not the power of the priesthood of aaron. later the melchizedek priesthood would be given them and then they could lay on hands and perform other holy offices. there was a river nearby and joseph and oliver went into it together, prepared to perform the sacred ordinance. it was a strange sight on earth, and no doubt the hosts of heaven were glad, for since the righteous nephites no man had been cleansed from sin in the waters of baptism. joseph seriously spoke the simple words of the ordinance and then laid oliver beneath the water. as he drew him up, suddenly the spirit of prophecy came upon oliver. he was filled with joy and foretold glorious things that were about to come to pass. oliver then baptized joseph and the holy spirit fell in a like manner upon him. he prophesied concerning the rise of the church and of its progress, and declared many things that were to happen in that generation. filled with these exalted feelings, joseph laid his hands upon oliver's head and ordained him a priest after the order of aaron, and oliver did the same to joseph. they already held the priesthood, because that was given by john, but they re-ordained each other as a pattern for others, since the priesthood was to be conferred in the future after baptism. from this time on the minds of the young men were enlightened and they understood things that had been mysteries before. persecution had begun, and for a time they said nothing about what had taken place; but soon they began explaining the scriptures to all who would listen. joseph's brother samuel, who came on a visit at this time, was shown the translation already made, and heard the testimony of joseph and oliver. after a time he became partially converted and went alone to pray and learn from the lord whether the work was true. a strong testimony was given him, and soon after oliver baptized him. on coming out of the water he too began to prophesy remarkable things, as oliver and joseph had done. samuel returned home and hyrum came to harmony. he heard the truth and believed. a very kind service was done the prophet at this time by joseph knight, an old gentleman living in broome county, new york. now and at other times, he brought a load of provisions in order that joseph and oliver might keep on translating. but though supplied with food and protected from violence by the family of isaac hale, still persecution grew very severe against them and it seemed necessary to move from harmony, if they wished to work in peace. chapter ix. 1829. david whitmer takes the prophet to fayette--many believe and are baptized--eleven witnesses see the plates and bear record--the higher priesthood restored--the translation finished. early in june, 1829, a young man drove up to joseph's door after two days of hard traveling. he said that he had come from fayette, seneca co., new york, one hundred and fifty miles away, for the purpose of carrying the prophet and his companion to fayette if they wished to go. he was david whitmer, son of peter whitmer, and his father invited joseph to come to their home. they offered him protection and to provide for his wants while he was working at the translation. joseph accepted the invitation and, leaving emma with her father, he and oliver departed with david. before setting out joseph asked the lord how he should carry the plates. in answer to his prayer moroni appeared and took them from him, promising to return them again. when he reached fayette the angel visited him in mr. whitmer's garden and gave them over to him. the translation continued very rapidly, for when oliver grew tired, david or his brother john was ready to write at the prophet's dictation. when not translating, joseph and oliver spent their time in teaching those who came to listen and in explaining what the lord had revealed to them. there were many serious persons who wished to hear the truth. david whitmer had been remarkably aided that he might hasten to bring joseph to fayette. three strange men were seen scattering the plaster that david had put in a heap upon one of his fields to fertilize it, and they did it with more than human skill and speed. in harrowing in wheat on another field david had done in one day more than he could usually have done in two or three days. many in the neighborhood hearing of this were impressed that the lord had helped him in bringing the two young men and believed that they were his servants. when any person became convinced that the work was divine and desired to be baptized, that ordinance was performed. joseph soon had the pleasure of baptizing his brother hyrum and david whitmer, and at the same time oliver baptized peter whitmer, junior. soon there were so many believers that baptisms were performed nearly every day in seneca lake, a beautiful body of water lying on the western border of seneca county. while at work on the translation it was learned that three persons should be shown the sacred plates in order that their testimony might be given to the world. oliver cowdery, david whitmer and martin harris begged joseph to ask the lord if they could not be the ones. joseph did this during the month of june, 1829, and the lord answered that if they trusted in his words with full purpose of heart they should be shown the plates, the breastplate, urim and thummim, sword of laban and the liahona, or compass, given to lehi in the wilderness. soon after they all went into the woods to pray that the lord would show the plates, which joseph had given up for the time to the angel moroni. the four men kneeled down and joseph offered a prayer, then the others in turn prayed, but no answer came. joseph began again and the others followed but though they prayed with fervor yet they failed to receive any manifestation. before beginning again martin harris said he believed he was the cause of the failure. he offered to go aside and pray alone. martin had spoken the truth, for soon after he withdrew, a light of surpassing fairness came down from heaven and within it stood the angel holding the golden plates. he turned the leaves and the characters engraved thereon were illumined so that the witnesses saw them plainly. they also heard the voice of the lord declaring that the plates before them were revealed by god and had been translated by his power. they were commanded to bear record that the translation was correct. when the vision passed away joseph sought martin harris. he found him, humbled by this rebuke for his past wickedness and praying with his whole heart for forgiveness and for the privilege of viewing the record. joseph joined him in prayer and soon the angel again appeared and the whole vision was repeated. martin had never beheld a spiritual sight before and he could not long bear the glory before him, but he was filled with joy and shouted hosannah to god. the three men who had been chosen as witnesses drew up and signed a statement, which is now printed in the fore part of the book of mormon. they testified to all the world that they had seen an angel holding the plates and heard the voice of god declaring that the translation was correct. oliver cowdery, the first signer, went on missions and did much good, but he lost his virtue and fell. in 1838 he was cut off from the church. david whitmer lost his standing at the same time and martin harris in the same year. for nine years oliver cowdery was separated from the church and for thirty-three years martin harris remained away, but both were finally rebaptized and died in the church. david whitmer never came back, but he and his fellow-witnesses affirmed time after time that they had really seen the angel and beheld the golden plates. the prophet was permitted to show the record to eight other persons as an additional testimony. they were christian, jacob and john whitmer and peter whitmer, jun., hiram page, joseph smith, sen., and his sons hyrum and samuel h. smith. these men handled the plates and seriously judged them to be of gold and engraved with ancient work. they were without exception unflinching in their testimony that the book of mormon is true. when john the baptist visited joseph and oliver to give them the aaronic priesthood he promised that the priesthood of melchizedek would later be conferred upon them. they became very desirous to receive this and made it a matter of prayer. as they were once asking the lord about it they heard his voice directing them to ordain each other, but not until they were accepted as spiritual teachers by those already baptized. sometime after this, during the month of june, 1829, peter, james and john appeared to them and conferred upon them the holy priesthood. these three had been chosen by jesus christ when he lived on the earth to preside over the priesthood and it was their office to restore it when the lord chose to permit men on the earth again to hold it. the work of translation was now drawing to an end, and a contract was made with egbert b. grandin of palmyra to print five thousand copies. in august, 1829, the work of printing began. the copy used was not the original manuscript, but the whole was rewritten and joseph preserved the original. three thousand dollars was the price agreed on and martin harris gave security for its payment. in march, 1830, the book was issued to the world. when the work was finished joseph with oliver took the sacred treasures to the hill cumorah. they did not, however, replace them in the stone box, but, when they reached the hill the earth opened and they walked into a spacious room. they laid the plates down on a table, upon which stood many other plates, and left them to be guarded by the angel. treasure seekers have searched for them, the stone box has been torn away, but they have been sought in vain and they will remain hidden until the lord's own due time. oliver cowdery was left by joseph to watch over the work of printing and the prophet was free to visit his wife at harmony. it was, however, a busy winter for him, for he received many revelations concerning the organization of the church, and he spent much time in declaring the truth to all who would listen. chapter x. 1830. the church organized--joseph accepted as leader--the holy ghost conferred--joseph casts the devil from newel knight--the first conference. on the sixth day of april, in the year eighteen hundred and thirty, was organized at the home of peter whitmer in fayette, seneca county, new york, the church of jesus christ of latter-day saints. six men made the organization, and their names are joseph smith, jr., oliver cowdery, hyrum smith, peter whitmer, jr., samuel h. smith and david whitmer. it was a humble beginning for the church of jesus christ, as was his beginning humble when he came upon the earth. at that time mighty mansions and gorgeous palaces stood as the dwelling places of royalty, but the great king was born where cattle and beasts of burden were housed. now splendid churches and magnificent cathedrals stood as places of worship, but christ's church was organized and the mighty work of salvation begun in a house of logs in an obscure village and by country men of little worldly learning. but the spirit of god and the holy priesthood were there. jesus had revealed the manner of organization and the day, and had commanded that it be called after him since it was his church. the six men had been forgiven of sin through baptism. under these circumstances the rudeness of the surroundings was of little account. the meeting opened by prayer. joseph and oliver were first accepted as spiritual teachers, and then joseph laid his hands on oliver's head and ordained him an elder in the church of jesus christ of latter-day saints. oliver ordained joseph to the same office, and they administered the sacrament. they now possessed the authority to confer the holy ghost, and they did so by laying their hands upon the heads of their companions, and at the same time they confirmed them members of the church. as on the day of pentecost when the holy ghost, coming down from heaven like cloven tongues of fire, gave to the apostles new understanding, so now the minds of those who received it were filled with light. some prophesied, and all rejoiced and praised god with thankful hearts. to joseph was given a revelation calling him to the leadership and oliver to the place of second elder and preacher in the church and commanding the members to give joseph their obedience. the spirit also directed joseph and oliver to call out and ordain some of the members to different offices in the priesthood. a number of persons besides the six members were present at the meeting on the sixth of april and they soon asked that they might be baptized and received into the church. joseph's father and mother and martin harris were among these. on the following sunday, april 11th, oliver cowdery preached the first sermon of this dispensation of the gospel. the meeting was again at peter whitmer's house and many were present. six more desired baptism, and oliver performed the ordinance in seneca lake. a week later he baptized seven others in the same place. soon after the church was organized the prophet set out to visit the family of joseph knight, at colesville, broome county. you remember that mr. knight had helped joseph, and the work, a year before by bringing provisions to harmony. in gratitude joseph now carried to him what is better than food in the greatest hunger--the gospel. he was very kindly received and had the privilege of holding a number of meetings. many honest souls became interested and sought for testimonies. newel knight, the son of joseph knight, was one of these and had promised the prophet that he would pray in meeting. when the time came, however, he was unwilling, and said that he would pray first in secret. joseph could not induce him to call upon the lord there. newel came back from the woods next morning, where he had retired, very much distressed. he had tried to pray, but he felt he had done wrong to refuse when called upon and now it was very hard to ask the lord for light. he grew ill and sent his wife for joseph. when the prophet reached the house newel was in a frightful condition. his features and limbs were twisted out of shape and he was being thrown violently around the room. a number of persons had come, but they knew not what to do. joseph at length caught his hand and newel immediately spoke and begged the prophet to cast the devil out of him. joseph rebuked the evil spirit, and in the name of jesus christ commanded it to depart. newel was instantly freed from it, and declared that he saw the devil come out of him and disappear. he was in his natural state only for a moment. another power seized him and raised him to the ceiling where he remained for a time unconscious. but this was the spirit of god, not of the devil, and when he came to himself he told of a heavenly vision of unspeakable beauty that had been given him. those present in the room were astonished. they had seen the destroying power of satan and the enlightening power of god. they had beheld a miracle such as the world had not seen since the time of the apostles, and they were convinced that joseph held the same power as did they of old. joseph soon went back to fayette, and continued his teaching among the people. on the first day of june, 1830, the first conference of the church was held, at the whitmer home. it opened by singing and prayer and the sacrament was administered. a number of confirmations were made and the holy ghost again descended upon the saints. the spirit of prophecy rested upon some, while others beheld glorious visions and sank to the floor overcome. newel knight, who had journeyed to fayette shortly before and been baptized by david whitmer, had the curtain of heaven again drawn aside. he looked upon his redeemer jesus sitting beside the eternal father, and he realized that some day it would be his blessed privilege to come into their presence and dwell forever. the future was unfolded before him and he saw the progress of god's kingdom on earth. much instruction was given the saints, and they were filled with gratitude for what they had seen and heard. their hearts overflowed with joy and love and they felt eager to press forward in the work. once more believers came forth and requested baptism, and david whitmer was appointed by the prophet to perform it. chapter xi. 1830. baptisms at colesville--joseph arrested--davidson and reid on the defense--suffering like the master--narrow escape from mobs. when the conference of june 1st, 1830, was over joseph went to his home at harmony after a somewhat long absence. he had no time, however, to settle down and rest; he was still needed in the work of our blessed master, and so taking his wife with him he set out for colesville accompanied by oliver cowdery, david and john whitmer. many persons were there who had faith in the lord and in his work and had repented of past wrong doing. they now desired to be cleansed from sin by baptism, and to be given the holy ghost that they might be numbered with the saints. it was joseph's intention to have the baptism performed on sunday, and on saturday afternoon he and the others placed a dam across a stream near mr. knight's house so that the water would be deep enough. the baptizing had to be put off, however, for during the night the dam was torn away by a mob that had been aroused by the ministers of the neighborhood. it would be interesting to know the texts used that sunday by these pastors who were hired to lead their flocks in godly and peaceful paths. monday morning early the dam was again built before the mob was astir, and oliver cowdery baptized thirteen persons. among these was emma smith, the prophet's wife. it was a joyful occasion for joseph. before the baptizing was finished the mob had come together and begun to show an ugly spirit. joseph and his friends retired to mr. knight's house. the mob followed and tried to pick a quarrel, but the brethren would not quarrel and so these bad men had no excuse to hurt them although they would have liked to do it. a meeting was set for the evening, to confirm those baptized. the people had gathered and were just ready to commence when in walked a constable and arrested joseph on the charge of being a disorderly person, and of setting the country in an uproar by preaching the book of mormon. what a charge! joseph had held a few quiet meetings in private houses, and the uproar was not begun by him. you can imagine that the people were surprised and some, no doubt, were pretty angry, but joseph allowed himself to be arrested quietly. he acted so like a true gentleman--he always was a gentleman--and had such an honest face and manly bearing that the officer made up his mind that he was no rascal but a true man, and straightway became his friend. and it was fortunate for joseph that he did, because he had intended to lead the prophet into a trap. of course, now he changed his mind and told him that the arrest was only a trick to get him away from his friends and let him fall into the hands of the mob, which was lying in wait for him on the road. the constable determined to try a trick of his own on the mob, and they set out together in a light wagon. they had not gone very far before they came upon a crowd of evil-looking men, who gathered about to seize joseph as soon as the wagon stopped. the constable drove in among them and they awaited his signal. suddenly he seized his whip and gave his horse a cut and before the ruffians could stir the wagon was just out of their reach. then began a great race--horse against man, and the horse was getting the best of it. the mob, though they ran as fast as they could, were being left behind, and joseph and the officer were breathing more easily, when suddenly off came the wagon-wheel. what a plight they were in! if they had stopped to say bad words about their luck they would probably have been caught, for the mob were racing down the road like mad, but they did not swear, they jumped from the wagon, replaced the wheel, fastened it, and away they sped again just in time to escape. they continued to south bainbridge in the adjoining county and here secured a room in a tavern for the night. the constable gave joseph the bed while he slept with his feet against the door with a loaded musket at his side. they were not disturbed. next day the prophet came as prisoner into court. it was the first time that he had ever been tried on any charge. many times afterwards he was taken before courts for trial, and yet in no case was he ever found guilty. but though he suffered so much from wicked persecutors he never refused to submit himself to the law. when the constable had come and taken joseph away from the meeting, it broke up, and joseph knight went to two of his neighbors, james davidson and john reid to engage them to defend the prophet in court. these men were honorable, intelligent farmers who understood well the principles of justice and the laws of the land. though they had never seen joseph and were in no way connected with the church they consented to take his case in spite of the violent prejudice against him. mr. reid afterwards said that when asked he was at first unwilling on account of other work, but before he could refuse he heard a low voice say, "you must go to deliver the lord's anointed!" the messenger had not spoken and had not heard the voice, and mr. reid felt that he had received instruction from heaven. he willingly took the case, feeling sure of success. the prosecution was carried on by a presbyterian named seymour, and he tried by false witnesses to win the case, but joseph's lawyers pleaded well, and the judge set him free. he was immediately arrested again by another constable and taken back to colesville, broome county, to be tried there. they stayed over night at a tavern, and during the evening, the officer invited bad men in to join him in abusing the prophet. what they did there would have shocked a decent heathen, joseph was a helpless prisoner in the hands of an officer of the law and there was no reason for thinking him guilty of any crime. yet that coward officer with his associates spit upon him, and cursed him, and then pointing their fingers at him told him to prophesy. you all have heard how judas led the multitude against jesus as he prayed on the mount of olives, and how they took him to the house of caiaphas the high priest to bring false witness against him. and there they buffeted him, and spit upon him, and told him to prophesy. joseph thought of this, and though his sensitive nature must have sickened at the treatment, yet he remembered that he was only servant and that the master had suffered thus. in both cases it was the same low, cowardly spirit of satan, the spirit that always seeks to pollute the pure and unprotected. the prophet had eaten nothing since morning and was hungry and tired. he asked for food, and the constable gave him a few crusts of bread. he then offered security for his appearance and asked that he might be allowed to spend the night at home. this was refused. he was compelled to sleep against the wall and the constable took away all chance of comfort by lying at his side and holding him all night long. next day joseph was again tried, and the same lawyers and witnesses were present to prosecute him, as on the day before. he was glad to find there also the men who had so ably defended him. the evidence against the prophet was shown either to be false or to have no bearing on the subject. lawyer seymour sought to prejudice the court by a violent speech, but mr. davidson and mr. reid spoke with such astonishing power in his behalf that the accusers cowered before them. they each thanked god that they were permitted to defend a man whose character was so free from guilt. so effective was the defense in this case that many who had wished the prophet harm now became his friends. even the constable who had been so unmanly, asked his pardon and offered him aid. the officer told him that the mob had gathered and was determined to tar and feather joseph and ride him on a rail, since he could not be injured legally. he led the prophet out by a secret way and joseph escaped. next day with his wife he returned to his home in harmony. those baptized at colesville had not yet been confirmed members of the church, because such a bad, un-american spirit had taken hold of the people there that joseph and his friends hardly dared to be found in the neighborhood for fear of being hurt or killed. after a little while, however, he and oliver came on foot from harmony, but they had no sooner reached mr. knight's house than their enemies, learning they were there, formed a mob and came to capture them. now what should the two men have done in such a position? they might have remained, determined to have their rights, and with the help of their friends fought the mob. they were not afraid, oliver was brave, and joseph smith did not know what fear was. but they were ministers of peace, and peace could be had only by going away, and they went. they did not stop for food or drink, but hurried to escape, for their enemies were following like a pack of bloodhounds. several times they were nearly caught, but they were strong men and outran their pursuers. they traveled all night and reached home in the morning, pretty thoroughly tired out. in july, 1830, oliver cowdery left joseph and went to fayette to labor there. in his place, as scribe to the prophet, came john whitmer and joseph with his help began to re-write and arrange the revelations that he had received up to this time. many had been given, and it was necessary that they be kept for the use of the church in the future. chapter xii. 1830. fighting the evil one--the mob blinded--president alone to receive revelation for the church--first missionary movement--working in the west. when joseph first visited the hill cumorah the lord let him look upon the kingdom of heaven and upon the kingdom of hell. he saw the powers of each, and the methods and influences that each used. this vision was of great value to him throughout life. the contrast made him desire with all his heart to reach heaven and kept him on the alert at all times to escape hell. what was also very important, it gave him a complete knowledge of the practices and weapons of satan, the enemy of truth. all this he beheld in vision, but through the following years in real life he saw these powers of evil at work, and he had to fight against them. thanks to the knowledge given him, to his faithfulness and to the help of the lord, he came off victor in every engagement. he had met satan in the thieves and murderers that tried to steal the plates, in the lying ministers that sought to blacken his character, in the violent devil that nearly destroyed newel knight and in the mobs that only recently attempted to capture and kill him. it was now necessary for him to meet another attack of the evil one, and it gave him more grief than any up to this time. while working with john whitmer at harmony, probably during the latter part of july, 1830, joseph received a letter from oliver, who was at fayette, commanding him in the name of the lord to erase part of a revelation he had received. joseph saw that satan was now in the flock and that oliver had been deceived by him. he wrote asking by what authority oliver commanded him to change the words that god had spoken. he soon visited fayette and found that the whitmer family had joined with oliver. he reasoned with them and one after another they came to see their error and repented sincerely. after returning to harmony the prophet was visited by newel knight and his wife. a little meeting was arranged, and joseph started to buy wine for the sacrament, but an angel appeared and told him not to use wine for this purpose unless made by themselves. since that time throughout the church wine has never been used except when new and home-made. at the meeting emma and newel's wife were confirmed, and though only five members were present they had an enjoyable time, for the spirit of the lord was there. near the end of august, joseph with his brother hyrum, david and john whitmer, went to colesville to confirm the others whom oliver had baptized. it was a dangerous thing to do, so they prayed that the eyes of evil men might be blinded and that they might fulfill their purpose. near newel's house they met many of their enemies working on the road. they looked closely at the brethren but failed to recognize them. a good meeting was held that night; the confirmations were attended to and the sacrament was administered. next morning joseph and his companions went home. soon after they left, an angry mob surrounded the house and spent the rest of the day in wicked threats against the saints. the spirit of persecution had been growing in harmony through the diligent efforts of a methodist minister who would not mind his own business. through his lies isaac hale was at length prejudiced and refused to protect joseph any longer. soon after the prophet returned from colesville the last time, newel knight came with his wagon and moved him to fayette on the invitation of the whitmers. here was another trial. hiram page, brother-in-law of david whitmer, had been receiving revelations through a peculiar stone. they were directed to the church, though they were contrary to the gospel as explained both in the bible and in the revelations given through joseph. oliver cowdery and the whitmer family were again deceived. joseph was grieved. at colesville the hearts of strange men were filled with hate, at harmony his friends and relatives had turned against him, and now at fayette his brethren were rejecting him and the lord. he went quietly to work and induced oliver to pray with him. an answer came in a revelation of very great importance. the lord told oliver that joseph smith, jr., was the only man that should receive revelations for the church, until another should be appointed in his stead. every faithful man may be directed by the lord and be taught by the holy spirit, but the president alone has the authority to command the church in the name of the lord. a conference was held september 1, 1830, and joseph, of course, presided. he was very careful and wise and he at length convinced hiram page and the others that the revelations were from the devil. they were rejected by all, and again they repented for lack of faith. the lord forgave them, for his spirit rested with power upon the conference and brought harmony and love and greater faith. at this time the glorious principle of the gathering was revealed, and that zion should be built up in the land bordering the lamanites. parley p. pratt who had recently been baptized in seneca lake by oliver cowdery came again to fayette after carrying the gospel to his kindred in eastern new york. he himself had received it in a very strange way. in the beginning of the year 1830, he prayed that he might understand the scriptures. he had always loved them and studied them diligently, but after the lord in answer to his prayer enlightened his mind, he saw how ignorant the world was of their true meaning. he felt called to preach the truths, and after selling his house in the backwoods of ohio where he lived, and settling his affairs he set out with his wife depending entirely on the care of the lord. in his wanderings he was directed by the spirit to those who had heard the gospel and he hastened to fayette where he was baptized. about a month after the conference the lord revealed through joseph that parley p. pratt and ziba peterson should go on a mission with oliver cowdery and peter whitmer, jr., to preach the gospel to the lamanites. this was the first time that men bearing the holy priesthood went forth to preach the word since the time of the apostles of jesus. tens of thousands have now been bearers of the same glad message. they set out preaching where they had a chance and distributing books of mormon to many honest souls. they visited the cattarugus indians, near buffalo, new york, and then made their way to kirtland, ohio. here they met sidney rigdon, who less than two years before had baptized elder pratt into the reformed baptist church. they gave him a book of mormon. he read it and believed and immediately sacrificed his profitable employment as minister to join the church. others came forward in great numbers and were baptized. worthy men among the converts were given the priesthood, and among these were sidney rigdon, lyman wight and frederick g. williams. the last named went with the brethren on their mission to the west. after spending two or three weeks at kirtland they journeyed on, passing through, as they went, many hardships and strange adventures. they preached to the wyandots, a tribe of indians living in ohio, and to many white people, and at length reached independence, jackson county, a small town on the western border of missouri. they passed on into what is now the state of kansas and preached to the delaware indians until expelled by government agents. then they took up their labors in and about jackson county, little knowing at the time that here should be the center stake of zion and the holy city. chapter xiii. 1830-1831. the westward move begins--kirtland--the high priesthood conferred--joseph goes to missouri--zion dedicated. when the brethren had set out on their mission to the west, joseph busied himself in his work at fayette. men were coming to him from time to time to learn what the lord desired of them and through him revelations were given for their benefit. other subjects were being revealed and among them were matters of great importance to the church. joseph also began the translation of the bible in order that the scripture, unchanged, might be given the saints. in december sidney rigdon and edward partridge came to fayette from kirtland to offer their services to the lord. edward partridge had heard the gospel and believed, but had not been baptized. joseph, therefore, baptized him and ordained him an elder. the word of the lord came unto joseph calling these two men to labor in the ministry. the prophet was directed soon after this to leave off translating and to spend his entire time in ministering to the church and in preaching. the saints, who now numbered about seventy, in new york, were to leave that state as soon as practicable and gather to ohio. it was therefore necessary for him to inspire them with faith for the trials of this move and to give other honest souls a chance to join the church. on the 2nd of january, 1831, a conference was held at fayette, being the third since the church was organized. it was a glorious time for the assembled saints, for besides the regular instruction a revelation came from the lord telling them that he would give them a land of promise and that they should possess it eternally. he promised, too, that he would come at a future day and rule as king. according to the instruction of the lord, joseph set out from fayette in the latter part of january for ohio. the saints were to follow in the spring, and it was necessary to find out the conditions and prepare for them. he was accompanied by his wife and by sidney rigdon and edward partridge. they all reached kirtland in safety and immediately after, on february 4th, 1831, according to a revelation, joseph ordained edward partridge to be the first bishop in the church. the prophet now made his home with newel k. whitney and occupied himself in translating the scriptures, receiving revelation, discerning and casting out false spirits and guiding the church. since the prophet obtained so many revelations now it might be well to describe how one was given. parley p. pratt and others say that it was dictated by joseph to the person writing, slowly and distinctly, sentence after sentence. when one part was spoken the prophet paused until it was written. if written correctly it seemed to vanish from his mind and the next was spoken. if a mistake was made by the scribe, the prophet did not go on until it was corrected. there was no hesitation in going forward, and no changes were made after the revelation was written. a conference of the church was held at kirtland june 6, 1831, and all the elders and saints that could be gathered together were present. the holy ghost was made manifest in its workings upon the prophet and many of the elders. the spirit of evil was also shown to be present, but as soon as discerned it was rebuked in the name of the lord jesus, and vanished. the high priesthood, a degree of the melchizedek higher than the elder, was conferred for the first time on a number of faithful men. on the day after the kirtland conference the prophet was directed to set apart a number of the elders for missionary work. they were to travel westward two by two until they reached missouri, preaching the gospel on the way. it was promised that the next conference of the church would be held in missouri on the land that the lord had appointed for zion. about thirty elders were called, only two of these being sent eastward. on the nineteenth day of june, 1831, joseph left kirtland for the west in company with sidney rigdon, martin harris, edward partridge, joseph coe, w. w. phelps, and a. s. gilbert and wife. they crossed the state of ohio by stage and boats and took steamer from cincinnati down the ohio river to louisville, kentucky. after a delay of three days they again sailed down the ohio to the mississippi and up that river to st. louis. the party divided here; joseph and elders partridge, harris, phelps and coe crossed missouri to independence, jackson county, by foot, and the others sailed up the missouri river. the meeting between joseph and oliver and the elders with each was a very happy one. for nine months they had been separated and now they were united again, a thousand miles from where they parted. they saw one another full of faith and zeal for the progress of the lord's work, and they wept with joy. they stood upon the land of zion, and realized that it was holy ground, for here the new jerusalem, the celestial city, shall be built. they looked upon it, too, as the immediate gathering place of the saints and rejoiced at its goodliness. the land was a prairie of deep, fertile soil and covered with a fragrant and many-colored growth of flowers. along the edges of the streams, timber in great abundance and variety grew, and scattered among this was an underbrush and shrubbery that bore grapes, nuts, crab-apples, persimmons and berries of all kinds. the land was indeed beautiful, and was a fit gathering place for the saints. by their industry they would, if unmolested, build up a great civilization there and make it indeed a zion. the future seemed very bright. joseph and his companions knew that the lord had promised the land to his people as an eternal inheritance, but fortunately they did not know of the deeds of violence, the murders and awful crimes to be committed there before the saints should build the holy city of peace. august 2, 1831, under joseph's direction, sidney rigdon dedicated the land of zion by prayer as the gathering place of the saints, and at the same time twelve men, in honor of the twelve tribes of israel, carried and set in place a log for the first house to be built there. this was twelve miles west of independence, about where kansas city, missouri, now stands. on the following day joseph dedicated the spot where the temple is to be built, a little west of independence. eight men were present. the fifth conference of the church was held, as the lord had promised, in the land of zion. it was on the 4th of august. the congregation was made up mainly of the saints who had come from colesville, new york, led by newel knight. on august 9th, the prophet and ten elders set out down the missouri river in canoes, but on the third day elder w. w. phelps, saw satan in a frightful form riding on the waters, and it was revealed to joseph that they should not trust themselves on the river but travel on land. in company with oliver cowdery and sidney rigdon the prophet reached kirtland, august 27th, having been absent a little over two months and having traveled two thousand miles, much of the distance on foot. chapter xiv. 1831-1832. the two stakes--joseph lives at hiram--m'lellin tries to write a revelation and fails--the apostate, booth, stirs up hatred--joseph tarred and feathered. joseph was now in ohio, and for a number of years he made his home there. the saints were in two bodies; one part gathered about kirtland, a few miles from lake erie in the north-eastern corner of ohio, and the other about independence on the western border of missouri. it was a journey of one thousand miles from one stake to the other and yet for about eight years they were separated. why did they remain apart? since that time the saints have kept together. now when they have grown in strength and numbers, colonies go out and make homes in mexico and canada and other places, and yet the headquarters of the church and most of the saints are in utah. why did not all in ohio move to missouri, the land which the lord had said was zion? he had good reasons for keeping some of the saints at kirtland, and you will understand them if you go on with this work. joseph was not rich, and though he could make money when he turned his mind to business, yet the lord needed his energy and time for work of a good deal more importance. so instead of building himself a home he went to live at the house of john johnson at hiram, portage county, about thirty-five miles south-east of kirtland. sidney rigdon went with him and together they worked on the translation of the bible, joseph translating and sidney writing. but there were many other things to do besides translate. w. w. phelps was sent back to missouri to begin publishing a monthly paper called the _evening and morning star_. oliver cowdery went back also taking with him the revelations that joseph had received, and the prophet was busy gathering them. many special conferences were held, many revelations were received, and much of the time was spent in preaching the gospel. a special conference was held october 25th of this year, 1831, at orange, cuyahoga county. there were present, twelve high priests, seventeen elders, four priests, three teachers, and four deacons, besides a large congregation, so you see that most of the grades of the priesthood were represented. it is interesting to know that james a. garfield, who later became president of the united states, was born at this place about three weeks after the conference was held. one day during meeting joseph had a revelation from the lord. after it was given those present began talking about revelations. it must have seemed an easy thing to some of them for the prophet to speak out what the lord was revealing to him, and they thought they could do it as well as he. the lord saw what was in their hearts and revealed through joseph that the wisest among them might try to make up a revelation. wm. e. mclellin considered that he was the wisest, and tried to write a commandment, but he made a dismal failure. he could not imitate the words of jesus christ even in the least of his commandments. after that attempt all those who saw it felt sure that joseph was a true prophet. when the church was organized in 1830 the lord did not command that all the officers should be appointed at once. but as the knowledge and needs of the people increased, he revealed the other offices in the church and priesthood. joseph was not immediately made president with two counselors. for a long time there was no quorum of twelve apostles or of seventy. men had to be proved, before they could be put into such positions. when the proper time came joseph was directed to fill up the offices until at length the organization was complete. it was nearly a year, you remember, after the organization of the church that edward partridge was called to be the first bishop. he went to missouri and made his home with the saints there, and newel k. whitney was afterwards appointed, on december 4, 1831, to be bishop at kirtland. at this time joseph received a revelation telling what the duties of bishop are. for a year and a half the prophet had not been disturbed by mobs. when he left colesville the last time he began to enjoy some peace. but satan could not be idle very long while joseph smith was alive and free, and an opportunity soon came to injure the prophet. ezra booth apostatized and began to lie about him and to fight the church. the truth is that satan finds his best tools in the apostates. the devil, you know, is one himself--he apostatized in heaven, and he knows well how to use a person who has denied the faith. this ezra booth had been a methodist priest, but was converted by seeing some one suddenly healed. he was like simon, the sorcerer, who offered the ancient apostles money for the power to confer the holy ghost. he wanted the priesthood, not that he might bless people but that he might smite them and compel them to believe and thus make a great display. when he found that he must be humble and pure if he obtained power in the priesthood he left the church and wrote false letters to make the people hate joseph. others at hiram apostatized also and became very bitter enemies. they were even filled with the spirit of murder that they might destroy the servants of god--men cannot be worse than that. emma smith had twin babies that she had adopted when they were only nine days old. in the spring of 1832, when they were nearly a year old they caught the measles. on the night of march 25th, joseph sat up with the sicker child until late and then lay down beside it on the trundle-bed and fell asleep. a scream of "murder!" from emma waked him. he was in the hands of the mob and they were dragging him through the door. he loosened one foot from their hold and kicked one ruffian in the face and sent him sprawling down the door-step, with blood spurting from his nose. but there were too many for him, and he could not get free. they cursed him and choked him until he fainted. when he came to, they were away from the house. sidney rigdon was lying on the ground, where they had dragged him by the feet over the rough ground. he was lying there as if dead. they held joseph off the ground so that he could not spring. they knew how strong and active he was. the leaders of the mob were holding a council to decide what to do. they brought a tar bucket and tried to push the paddle, all covered with tar, into his mouth, but he twisted his head so that they could only smear it over his lips and face. then they tried to poison him with nitric acid, but the bottle broke against his teeth and the acid ran to the ground. but the most horrible thing was now to come. they rent his clothes from his body and suddenly one fell upon him like a fury and with his nails tore the prophet's flesh, and taking god's name in vain he said "that's the way the holy ghost falls on folks." then they covered his body with tar, and fled. slowly joseph made his way home to father johnson's house. when emma saw him she fainted. they gave him a blanket to cover himself and he went into the room where friends were waiting with emma. they spent the rest of the night in cleaning the tar from his wounded body. next morning was the sabbath, and he went to meeting. standing up boldly before some of the very men who had tried to murder him, he preached a powerful sermon and in the afternoon baptized three persons. the spirit of the mob did not die out, they continued to threaten and vex the prophet and those about him. sidney was out of his head for two or three days on account of being dragged over the frozen ground, but as soon as he was well enough he hurried away with his sick family from hiram. one of joseph's twin babies died from catching cold on that dreadful night, and two days after its death, on the 1st of april, joseph left for missouri, in company with sidney rigdon, newel k. whitney, peter whitmer and jesse gauge. he arranged for emma to stay at bishop whitney's home. chapter xv. 1832-1833. the visit to missouri--joseph poisoned--brigham young and heber c. kimball come to kirtland--prophecy of civil war--first presidency organized. joseph's visit to missouri in the spring of 1832 was not alone to escape the mob, although his life was in danger in ohio. it seemed necessary for him to see and encourage the saints in zion and to attend to other matters. the little party hurried away from kirtland and the bad men who wished to kill them followed. thus they went until they reached cincinnati, when their enemies gave up the chase. on the journey the boat on which the brethren rode caught fire twice, but no one was hurt. joseph during his life had many adventures. two days after reaching independence, on the twenty-sixth of april a general council of the church was held, and joseph smith, jr., was sustained as president of the high priesthood. the prophet had been ordained to this position at a conference in amherst, ohio, january 25, 1832, and when the saints in zion accepted him he stood at the head of the church as president. you remember that joseph was accepted as first elder when the church was organized and he had continued to preside over and to lead it. but now the lord desired to make the organization more complete, and he was called to be president and frederick g. williams to be counselor to him, though elder williams was not ordained to this position until a year later. while the prophet was at independence much other business was carried on, and the most important of this was the order to print three thousand copies of the book of commandments. this was the first book containing the revelations from the lord to the prophet. at a later time these were printed in the doctrine and covenants. at the same conference elders w. w. phelps, oliver cowdery and john whitmer were appointed to review and prepare for the press such revelations as should be deemed proper for publication. after a very pleasant two week's visit among the saints joseph departed for home. his journey was made most of the way in a stage. the great railroads now running through the states of missouri, illinois, indiana and ohio were unheard of then. only the year before, 1831, the first engine and train of cars in america were run over a fifteen mile track westward from the city of baltimore in maryland. so you see that it took many days to go the distance that can be traveled in one day now, and there was certainly far less comfort and perhaps even less safety in traveling by stage than by railroad. on this particular journey, while passing through the southern par of indiana, joseph and his companions had a thrilling adventure and serious accident. the stage horses became frightened and ran away. it was very dangerous to remain inside, for the high coach was likely to be tipped over and wrecked, and they also found it dangerous to get out. joseph and bishop whitney tried it, and joseph reached the ground safely. bishop whitney, however, was not so fortunate. his foot slipped into the swiftly whirling wheel and the bones of his foot and leg were twisted and broken, and then he dropped, limp and bleeding, into the road. joseph took his friend to an inn at greenville and for nearly a month cared for him tenderly. at the end of this time the prophet rose one day from the table, walked to the door and began vomiting frightfully. blood and poison came up, and so violent was the retching that his jaw was thrown out of place, and the poison acted so powerfully on him that it loosened his hair. with his own hands he replaced his jaw and then hurried to bishop whitney's bed. bishop whitney laid his hands upon his head and rebuked the evil power that was afflicting him, and instantly he was completely healed. but what was to be done now? bishop whitney had not yet been able to move his broken leg from the bed and of course the prophet would not leave him. he walked into a grove near by to think. about him were fresh graves. he had seen them before but now he knew what they meant. suddenly the inspiration of the lord came upon him and he hurried back to the inn. he told brother whitney that if he would agree to set out in the morning a wagon would take them to the river where a ferry would be waiting to cross. here a hack would carry them to the landing, where a boat would be just ready to sail. by eleven o'clock they should be going up the river and would at length reach home in safety. bishop whitney's faith was strong and he agreed. they left the inn next morning and all happened just as the prophet had said, though he had made no arrangements and knew nothing of the times of sailing. bishop whitney was very glad that he had been willing to accept the promises of the lord punctually. if he had waited until evening or the next morning or until his foot was well, there might have been two more new graves in the wood near porter's inn at greenville, indiana. after joseph reached kirtland he busied himself with the translation of the scriptures and the many, many duties that filled his life and made it such a busy one. he was receiving important revelations, writing letters, organizing and teaching a school for the faithful elders at kirtland, called the school of the prophets, preaching the gospel, and providing for his family. you may well believe he was busy. in the fall he took a short trip east with bishop whitney and visited albany, new york and boston. when he returned, nov. 6, 1832, he found that a baby boy had just come to his home a few hours before. this was the first of his own children that lived and he named it after himself, joseph smith. the prophet builded great hopes upon this boy, but they have not been realized. two days after he reached home, he was working in the woods chopping down trees when two strangers came to him. they were large, noble looking men, and a little older than he. their names were brigham young and heber c. kimball. there in the forest these three men of god met, with the beautiful leaves of autumn above them, and no kings ever came together under a canopy of cloth of gold that were so great or so good or so important as they. brigham and heber had traveled three hundred miles by team to see joseph and they were not disappointed. joseph with his prophetic eye saw that they were mighty spirits, and he knew and said that brigham would sometime preside over the church. while they were still together the gift of tongues came upon brigham and he spoke. it was the first time joseph had ever heard the gift, and he was filled with joy. he understood the meaning of what brigham had spoken, and said it was the language used by adam and those who lived before god confused the tongues of the builders at the tower of babel. brigham young and heber c. kimball were both born in vermont, joseph's native state, in june, 1801, brigham's birthday being the first of the month and heber's the fourteenth. both moved to new york, as did joseph, and there heard the gospel. april 14, 1832, brother young was baptized, and on the following day brother kimball came into the church. after their visit to joseph they returned home to arrange their affairs in order to gather with the saints. during the winter the prophet received a number of important revelations. one was given christmas day, 1832, concerning war. joseph prophesied that there should be a rebellion beginning in south carolina, which should lead to a war between the northern and the southern states. he said that the southern states should call on great britain, that slaves should rise against their masters and be trained for war, and death and misery should come to many souls. just twenty-eight years after this, in december, 1860, south carolina withdrew from the union and other states followed. on the twelfth of april, 1861, in south carolina began the rebellion in awful earnest by the southern soldiers firing on fort sumter. the southern states did call on great britain, and began the war relying on that nation's aid, although they did not receive the help expected. president lincoln in a proclamation september 22, 1862, said that all slaves should be free, and many were then trained as soldiers to fight their southern masters. the war did cause the utmost death and misery--about one million men were slain, and how many millions were left in misery and sorrow! and thus was fulfilled to the letter what god had shown to his servant joseph, and joseph had spoken to the world. another revelation that you have heard much about was given in february. it is what we call the word of wisdom. if the children of men would only obey this word, how much knowledge and health and happiness and beauty we should have, and how little sorrow and ugliness and crime! when joseph was accepted as president of the church, you remember that frederick g. williams was called to be a counselor, and later sidney rigdon was also named by the lord. at a meeting of the school of the prophets, march 18, 1833, joseph set these two men apart; sidney as first counselor and frederick as second. the presiding quorum of the church was now complete and jesus and a host of angels appeared before the faithful elders present to show that god was pleased. chapter xvi. 1833. trouble begins in missouri--the elders pray, the mob gets drunk--july mob destroys printing-office and tar and feather the brethren--the saints promise to leave--appeal to governor. almost in the center of the united states is missouri, one of the most fruitful states of the mississippi valley. it is a beautiful land with its dales and hills and woodland. the great missouri river flows through it and the mighty mississippi, passing by its eastern side, carries its grains and other products to the sea. it has had a wonderful past, but its future will be more wonderful. father adam lived in that land with mother eve in their innocence, and they lived there after their transgression. in this day god commanded his saints to gather there soon after the organization of the church. they obeyed, but were soon robbed and scourged, some killed and the rest driven away. later, when the civil war came, more blood was spilled, and the worst form of war was there, because the people were divided and slew one another. but the future of the state of missouri is the most interesting for us. if the latter-day saints obey the commandments of the lord he will soon begin to prepare the land of zion for them, just as he would have prepared the land of promise by sending hornets before israel, if israel had been faithful. there in jackson county the holy city will be set up as the capital of god's kingdom. on the sixth of april, 1833, the missouri saints, thinking of the happy future, came together on the bank of the big blue river to celebrate the birthday of the church. it was just the opening of spring and all about them was beautiful. they were happy, for by hard work they were making themselves prosperous. they owned their homes, and though they were poor, yet the prospects for all were very bright. god in his wisdom does not permit us always to see what is before us. if those saints could have looked upon the dark, gloomy years ahead, they would have been sad indeed. soon after the meeting of the sixth of april a mob of about three hundred men collected in independence to make a plan to drive away the saints. they thought it right on such an occasion to drink a good deal of liquor so that their very worst feelings might rule, but they were too generous with themselves. they became drunk and broke up in a general fight. a few of the leading elders met together when the mob assembled and prayed that they should do nothing to harm the saints. this prayer, you see, was answered. no more was done by the mob until july, and then through the efforts of ministers and those who called themselves religious men, the people were again stirred up. minister pixley was one of the most zealous liars among the enemies of the saints, and it was greatly due to him that they renewed their persecution. on the twentieth of july a mass-meeting was held, and among the five hundred men present were some of the prominent officials of the state. col. richard simpson was chairman and col. samuel d lucas was one of the secretaries. the meeting resolved that no more mormons should come into jackson county, that the mormons there should sell their property and move out, that the _evening and morning star_ should be published no longer, and that those who would not obey this order should be referred to their brethren who had "the gift of divination and of unknown tongues, to inform them of the lot that awaits them." the main reasons given for these resolutions were that the saints were poor, they were growing in numbers, and the mob feared they were what in those days were called abolitionists, that is, those who wished the government to stop men from holding slaves. the saints were from the east and north. they of course held no slaves and hated the system of slavery. and yet they were moderate. the constitution permitted men to hold slaves and the saints had no desire or intention to run over the constitution. in those days the people of the south were very jealous of their right to hold the black men, and looked with great suspicion on the northerners. this was shown during the persecution of the saints in missouri, and as the prophet joseph foretold, it grew and grew until it ended in a bloody war. a committee of twelve was appointed by the meeting to see the leading elders and report in two hours whether they would accept the terms or not. truly the mob were expecting much when they demanded that four or five men should agree in about one hour's time that one thousand two hundred souls should be driven from their homes. edward partridge, w. w. phelps, sidney gilbert and others were seen by the committee, but the brethren asked for more time. the committee refused and returned to the meeting. when the mob heard their report it was decided by a vote of all to destroy the printing office and steal the press and type. they went to elder phelps' house where the printing was carried on, drove his family into the street although sister phelps was nursing a sick baby, and then tore down the house. they stole press, type and paper and all else they wanted, and destroyed the rest. these missouri ruffians doubtless enjoyed this very much, but it did not satisfy them, they wanted a little rougher sport, and their pleasure was the pain and suffering of others. they found bishop partridge at his home, dragged him to the court-house, and tarred and feathered him, because he would not deny the faith or leave the country. elder charles allen suffered the same treatment. with the tar was mixed some acid, unslaked lime or lye, and it burned into the flesh. but these brethren were so filled with the love of god that thev felt no hate or bitterness toward their enemies. lieutenant governor lilburn w. boggs, who was next to the highest officer in the state, saw all this lawlessness and outrage, and when it was done he coolly said to the saints, "you now know what our jackson boys can do, and you must leave the country." three days later, on july 23rd, the mob met again, armed and carrying a red flag like a band of anarchists that they were. the saints knew that bloodshed would follow if they did not consent to leave, so they promised that half would go by january 1, 1834, and the other half by the first of the next april, and the committee for the mob said that no more violence should be done them. oliver cowdery was immediately sent to kirtland as a messenger to joseph and the saints there, and sometime later w. w. phelps and orson hyde were sent to jefferson city to ask governor daniel dunklin for help. they told him of the things you have just read about and the many other threats and injuries the saints had suffered. he said that the attorney-general of the state, the man whose duty it is to advise on points of law, was absent, but when he returned the governor promised to write an answer. about a month after the petition was written, the governor's answer reached the saints at independence. he said that no citizens have a right to take the law into their own hands. "such conduct strikes at the very existence of society and subverts the foundation on which it is based." but he said that he could not persuade himself that any portion of the citizens of missouri needed force to teach them this. governor dunklin should have looked more closely at the written statements of the mob, which elders phelps and hyde enclosed in the petition. the mob's words were: "intending as we do to rid our society (of the mormons), peaceably if we can, _forcibly if we must_, we deem it of the highest importance to form ourselves into a company for the better and easier accomplishment of our purpose." this same statement was repeated in other words. the governor advised the saints to have their enemies arrested and tried by law in the ordinary way. he said that justices of the peace could issue warrants. but the trouble was that they would not. throughout governor dunklin's term of office he filled his letters with patriotic words, but he did not restore the saints to their homes and rights. he was perhaps sincere in his desire to do right, but he lacked vigor and strength and waited for extraordinary troubles to mend themselves in an ordinary way instead of doing his duty bravely and with determination. at least, governor dunklin was not the lawless brute that was lilburn w. boggs who became governor after him. chapter xvii. 1833. the missouri saints hire lawyers and the mob forms--night attack on big blue branch--two days of cruelty and plunder--the battle--saints give up arms. the saints in jackson county, taking the advice of the governor, prepared to try by the common methods of law to gain their rights, and they relied on his promise to use force if these means failed. they hired four prominent lawyers and paid them one thousand dollars for their work. how glad we are that they did this! they showed that they loved peace and were seeking it by all means in their power. and this is one more testimony against missouri. but at the time, this action of the saints only made matters worse. lawyers wood, reese, doniphan and atchison, wrote under date of october 30, 1833, agreeing to work for the saints, and on the night of the following day, as soon as the news had spread, the mob came together. there was a branch of the church on the west bank of the big blue river and this the mob chose to attack. it was night, and the little lone settlement off in the wilderness was at peace. suddenly fifty armed men whose hearts were full of cruelty appeared and before the saints could gather to defend themselves it was too late. they broke into the houses, cursing people with awful oaths. the children and their mothers were terrified and ran out into the darkness to hide in the brush with the wild beasts. the fathers could not even go with them, but were caught and whipped and knocked down with clubs. when the bleak morning came they crept back, but their houses were torn down, their homes ruined. gray, cheerless november had come. the voices of the wind and storm were loud and boisterous. the signs of winter were fast appearing. at such a season it was pleasant to gather in the evening about the blazing, crackling fire in the great, open hearth and enjoy its cheerfulness. but this was not the lot of the saints in zion. night after night without ruth nor mercy the mob broke into the homes and drove out men and women, the sick and aged, and little children, and sometimes not daring to go into the houses themselves, the cowards threw stones through the windows. so you see when the saints went to bed they knew not what horrible scene might be before them when they awoke. how earnestly those little children must have prayed for god to keep them safe during their sleep, and when morning came for him to guard them through the day! do you think you are as earnest in your prayers? on the night of november 1st, the mob was very busy. the men were divided into groups of fifteen or twenty who went about breaking into houses and thrusting poles through the windows. another body of men, who loved to fill their pockets with stolen goods better than hear the screams of frightened children, gathered about gilbert & whitney's store. they burst in through three doors and took what they wished, and scattered other goods about the streets. when a little band of brethren came up to stop the robbery nearly all the mob scampered off like sneak-thieves, though one of them named richard mccarty was captured. the brethren took him before justice of the peace samuel weston, but this officer would issue no warrant for his arrest, and so he was set free, although he was caught in the very act of the crime. on the next day the saints in independence left their homes and camped out together on the prairie, taking as many of the things that were left as they could carry. the mob, therefore, went to the settlement on the big blue river to continue their work. in one house david bennet lay sick. if the mob had been made up of the wildest men of the darkest jungle of africa they could hardly have been more savage. they dragged him from his bed, almost beat him to death and shot him in the head with a pistol, but the injury was not fatal. one of the mob was wounded that night, perhaps by one of his companions, but it was blamed upon the saints, of course. upon hearing of this the enemy grew very angry. the saints had been so long-suffering that they were no longer expected to use the right of every human being to defend himself. the mob said openly that monday would be a bloody day. many of the leaders were religious men, and were required to be at sunday service. perhaps because they did not wish to miss anything, the murder was put off until monday instead of being carried out at once. this general slaughter was probably prevented by the determination of the brethren that they would fight, if fight they must. a company of thirty carrying seventeen guns met sixty of the mob who had turned their horses in whitmer's cornfield and were hunting a little body of brethren who had fled. the mob cursed and opened fire, wounding a number of the saints. the fire was quickly returned and two of the mob fell dead, and the rest, leaving their horses and dead companions, broke into flight. two of the brethren, andrew barber and philo dibble, were wounded very seriously. philo dibble was healed by the blessing of god and lived to come to utah with the saints. he passed away only recently. brother barber died next day and he became the first martyr in this dispensation--unless we call the little foster-babe of joseph's a martyr. it died, you remember, from the effects of mob violence. how different was brother barber's death from that of the two mobocrats! he gave his life in defense of his brethren, and greater love than that no man hath. the others died while trying to murder innocent men. and when the brethren went to them as they lay dead and deserted in their own blood, they were filled with strange feelings, for they remembered what one of these, hugh brazeale, had said during his life: "with ten fellows i will wade to my knees in blood, but that i will drive the mormons from jackson county." this battle took place about sunset. rumors were at once hurried off to all parts of the country with all manner of false reports, such as that the mormons had taken independence and were joined by the indians from across the border. the people rose in arms. some prepared to come in the morning, others gathered in independence that night. they ordered the arrest of sidney gilbert and others who had caught the thief mccarty the preceding friday night, charging them with assault. of course they knew that this was not justice--it was the easiest method of persecution. while the brethren were being tried, the mob gathered and cursed and made the worst threats, and the prisoners were taken to jail to save their lives. they were fired on but were not hit, and the next morning were all set free. on this day, tuesday, the 5th of november, one of the greatest wrongs ever done to a body of citizens in the united states took place. lieutenant-governor boggs organized the mob into state militia and placed them under colonel pitcher, one of the bitterest enemies of the saints. this man called for all the fire arms the saints owned, and took them away, directly contrary to the second amendment of the constitution of the united states. he ordered the church to go from the county at once and to give up the men who took part in the battle the day before to be tried for murder. the saints, not wishing to resist the authority of the state and believing that lieutenant-governor boggs was an honorable man instead of the traitor and murderer they found him to be, did not resist. they relied on his false promise that the arms should be taken from their enemies as well. but, of course, this was never intended. the saints were deceived. they gave up the only thing that kept the mob from falling upon them. but what an example they set! they preferred to suffer wrong rather than do wrong. their religion was the gospel of peace. they had the courage of martyrs, the bravery of heroes, and yet throughout all the missouri persecution they fought only as the last means of saving wives and children and friends. chapter xviii. 1833-1834. new struggle of old war--mob turned loose on saints--the terrible driving--appeals to dunklin and jackson--mob and saints hold conference. long, long ago, before we were born, before any man on earth was born, a great and terrible war was fought. this was in heaven, between god, our eternal and heavenly father, and a disobedient son, who lusted after more power. the army of the lord was stronger, whipped lucifer and his angels and cast them down to hell. some on the lord's side were very valiant, brave spirits, others were not so brave; and some, perhaps, followed the lord merely because he was more powerful and not because of real love for him. these last, when placed on earth, are easy tools for satan, and whenever god sets up his work, lucifer uses them in his efforts to destroy it. this struggle in missouri was just a new battle of the old war, and it seemed as though satan's tools were very thick there and were of the worst kind. in one sense the evil one was victor. the saints were driven from jackson county, and then from place to place until they fled from the state to save their lives. and yet the lord's power is far greater than satan's, and if he had willed it, the persecution would not have taken place; but he let it go on because the saints did not obey all his laws and prepare themselves to build up the holy city. when, according to col. pitcher's order, the weapons of the people were given up, the mob--now state soldiers--acted like a legion of devils. they rushed in companies on foot and horseback from place to place, stealing, pulling down houses, threatening to murder women and children, and tying men to trees and beating them. ministers took an active part, and rev. isaac mccoy with his gun on his shoulder led one band. out on the wild prairie scattered all who could escape, and there they wandered, homeless and torn from their loved ones. darkness came, and through the crisp air of the november night the stars shone down upon their misery. a few halted at dawn on the bank of the missouri river and little by little their numbers grew. each day more came to join them at the ferry, bringing what they could carry from their ruined homes. a great part of the saints crossed the river into clay county, some went into van buren and lafayette counties and some scattered in other directions. jackson proved not the only county where unkindness was known. and almost all the saints except those in clay were driven again. the people in clay did show some christian feeling and let the saints remain. about a week after the terrible attack of the mob militia, before dawn on the morning of november 13th, all the heavens began to glow with splendid light. stars shot from their places, leaving behind them a radiant train. all the colors of the rainbow were seen. it was like the most magnificent play of the northern lights. the saints could easily see this glorious sight--few had roofs over their heads to prevent. they rejoiced, for they took it as a sign of god's glory, and it certainly was. their enemies saw it also, and they, believing like the saints that the lord of hosts was showing his power, were terrified. just as soon as the leading brethren could cross the river, they sent out a sworn statement of all that the mob had done, to governor dunklin. he ordered a special court of inquiry to be held at once. this was done and col. pitcher was arrested for court-martial because he had taken the arms from the saints. the governor said he would restore the saints to their homes by force if they wished it, but that he could not keep soldiers there to protect them. they themselves had no weapons, and of course did not care to go back and be butchered by the mob. they asked to be organized into a militia, but though this was legal it was never done. they sent petitions to president andrew jackson, asking that the united states troops might be stationed in jackson county to protect them. the soldiers had to be placed along the frontier somewhere, and the saints thought if placed there, the mob would not dare do any violence. the president would not interfere, saying he had no authority to act in this case. on other occasions president jackson was not so particular about authority when he wanted to carry out his plans. what an exhibition of weakness in our government! the governor of missouri and the president of the united states both seemed willing to do what the law would permit, and yet over one thousand people were driven from their homes and kept away, although they used all the lawful means to regain them. it was a terrible winter for the saints in missouri. all the comforts they had gathered about them were gone. they not only were without proper shelter from the storms but even lacked food. and while they were in this condition, across the missouri river the mobs were tearing down and burning their empty houses and destroying their harvested crops. during one week in the spring of 1834, one hundred and fifty homes were consumed by fire. in the latter part of february a regular court of inquiry was held in jackson county, and about a dozen of the brethren were called as witnesses. a company of state soldiers went out with them as a guard. no sooner had they reached independence, however, than a strong mob gathered and they were hurried back to clay county without going into court at all. blood would certainly have been spilled if they had stayed. the court found col. pitcher guilty of calling out the militia to crush an uprising when there was no uprising to crush, and of making the saints give up their arms when they were at peace. when governor dunklin received this report he ordered that the arms be returned. his orders were not regarded, and here is where his weakness was shown--a strong man would have enforced his own proper commands. instead of being given back, the arms were divided among the mob, and the saints never did obtain them. on the day following the entrance into missouri of zion's camp, of which you are later to hear much, on the 5th of june, 1834, the brethren wrote to governor dunklin telling him that the saints were ready to be taken back to their homes in jackson county. you remember that he had promised to protect them until they were again settled but no longer. they had now obtained new arms, zion's camp was coming to help them, and they believed that they could now protect themselves if the mob should rise again to hurt them. in answering, the governor said that a clearer right did not exist than that of the "mormon" people, who were exiled from their homes in jackson county, to return and live on their lands. but instead of raising troops to go back with the saints, he tried to persuade them to come to some terms with their enemies. through the efforts of him and other prominent men a meeting was held on the 16th of june in clay county between members of the mob and members of the church. different proposals were made but none were accepted. the mob offered to buy the lands of the saints if they would promise that no "mormon" should ever come back, but god had commanded them to build zion there, and they could not promise that. the saints offered to buy the lands of all those who did not wish to live in the same county with them, but this did not suit the mob. the meeting grew very exciting and ended by one of the mob stabbing another. it was an important gathering, for though no agreement was reached it showed the governor his plain duty. but excitement and mystery were in the air. zion's camp was near and the people did not know what to expect. chapter xix. 1833-1834. foundation of the kirtland temple laid--joseph goes on mission to canada--first high council formed--zion's camp gathered--wilford woodruff a member. during the year of trouble in missouri, the prophet joseph smith was not idle. he could not be with the western saints to share their suffering, but he sent them many letters bearing counsel and the word of the lord when it came to him. he did not stay away on account of fear. once when he heard of the terrible cruelties of the mob his generous heart was so moved that he wept aloud, "o, my brethren, my brethren, would that i had been with you to share your fate. almighty god, what shall we do in such a trial as this!" much evil is spoken of joseph smith, but even his enemies say he was brave. on the 23rd of july, 1833, the very day, you remember, that the mob, carrying a red flag, gathered in independence to make the saints promise to leave the country, the foundation stones of the lord's house were laid at kirtland. in a former chapter you were told that the lord had a good reason for having part of the church at kirtland and part in missouri. you probably begin now to see what it is. in the autumn of 1833 joseph went on a missionary journey to new york and canada in company with sidney rigdon and freeman nickerson. they left kirtland october 5th and were gone just a month. almost every day they had a chance to preach and sometimes to baptize. their work was very successful, for they not only gained souls at the time but prepared the ground for a future harvest. one night way up there in canada they held a meeting in the village of colburn. the snow fell heavily, but in spite of this the people came together. it was a humble room lighted by flickering candles. joseph and sidney tried to tell the people the message of life eternal, but one man was there who made up his mind that they should fail. he was a wesleyan methodist. when the meeting had begun he became very noisy. he talked in a loud voice, but there was no sense in what he said. joseph and sidney replied to him in an earnest, quiet way, speaking words of truth and wisdom instead of falsehood as he had done, and of course they overcame him. at mount pleasant sixteen persons were baptized in two days, and the signs promised by jesus did follow the believers. the holy ghost rested upon them, and under its influence one sister spoke in tongues. the saints were all glad when they saw that this was the same dear old gospel that our savior preached. when the prophet returned to kirtland he sent many messages to the brethren and sisters in missouri, but he himself was kept in ohio, and it was a very busy winter for him. in december oliver cowdery and bishop whitney brought to kirtland a new printing press, for although the saints could not publish the _evening and morning star_ in jackson county, they did not intend to stop printing entirely. the new press was set up. it was decided to publish the _star_ again, and oliver cowdery was made editor. the office was dedicated december 18th. on the 17th of february, 1834, the first high council of the church was formed at kirtland. this was made up of twelve high priests, and joseph and his two counselors presided over it. the purpose of such a body was to try those who commit sin, for their standing in the church, and also that the saints would have no need of going to law when any difficulty arose among them. these men holding the priesthood were called to hear and discuss all cases, and then the president made his decision. if a mistake was found in this, it could be changed. in ordinary trials two members were appointed, one to speak on each side. if the case was more difficult two were to speak on each side, and if very important three, but no more than three could ever speak on a side. since that time many high councils have been formed, and now, as you all know, every stake in zion has one. the president of the church can no longer preside because he has too many other duties, but the president of each stake holds the position in the council of his stake. these are very important because there are no money charges, and poor men can have justice, as all men can, for the judgments are given according to the laws of god. soon after this work was done joseph began to seek volunteers for a journey to missouri. the lord had commanded him in a revelation to gather the young men and the middle-aged and to receive donations of money from the saints. he promised that if faith and purity were shown by his people he would redeem zion, and the money was taken that new purchases of land might be made, and those in distress aided. joseph started in on this work february 26, 1834. he and parley p. pratt traveled eastward from place to place, preaching and telling the saints that the lord wished volunteers and money. they were successful in many places. sidney rigdon and others went out also. they returned after a month's work. soon after they reached kirtland joseph was called into court as a witness against doctor p. hurlburt, an apostate, who had been threatening to kill him. of course it was a very unpleasant thing for the prophet and still there was nothing else to do. this man was found guilty of threatening to murder, and on the 9th of april he was put under two-hundred dollar bonds to keep the peace, and fined three hundred dollars--to pay the costs of the court. during the rest of this month joseph was holding meetings and preparing for zion's camp, as the men, who went to missouri at this time, are called. on the 1st of may over twenty men with four baggage wagons were ready to leave kirtland. they set out and traveled about fifty miles, to new portage, where they waited until the others came up. president wilford woodruff was in this first party. he had been baptized on the last day of the year 1833, at richland, new york, and on april 25th he came to kirtland as a volunteer. some of you readers have probably heard him tell of his meeting joseph and how he lent the prophet his sword to carry to missouri as the leader of zion's camp. president woodruff served faithfully in this mission as he did on every other during his life, and the friendship that began then between him and joseph will last throughout eternity. two days after the first party left kirtland joseph followed with the main body of the camp. when the two joined they numbered over one hundred and fifty men. joseph at once began to organize his little band. companies of twelve were formed, and each chose its own captain, who gave the men under him their special duties. general officers were also appointed. the twenty wagons taken by the camp were heavily loaded with provisions and such things as the poor saints in missouri needed. no room was left for the men; they had to walk along at the side. they had their guns, pistols and other weapons, but these were only for self-defense. this was a body of the priesthood, called by god to go out, not for conquest or plunder, but to protect and minister comfort to those in great need. chapter xx. 1834. zion's camp on the way--miracle of bringing forth water--zelph, the white lamanite--rebellion in the camp--stop for the night on fishing river--campbell's threat--the mob aroused. on the evening of the 8th of may, 1834, zion's camp slowly made its way into a beautiful grove at the end of its first day's journey. each captain chose a camping spot for his company, the firemen builded up crackling fires, the cooks began to prepare food, the horsemen unhitched the horses and tended them, the watermen brought pure water from the brook, the tentmakers pitched the tents and the runners went on errands or carried messages. you see that each man had his own work and all was orderly. after supper was over and darkness had come, the camp gathered about the fires--for the spring air was chilly--and talked of the great work before them. they may have looked up at the glorious stars and thought of the splendor and the power of the one who made these great bodies and set them in their place, and rejoiced that they were giving up much to do his work. suddenly a trumpet sounded, the hour of prayer and sleep had come. in a moment each man was on his knees thanking god for the blessings of the day, asking him for the blessings of the night, praying him for the suffering saints of zion, for his work everywhere, and for the loved ones at home. then they lay down to rest and the camp of zion was still. when the spring morning dawned, before the sun rose over the ohio hills, the men were again astir, each busy at his own work. again the trumpet sounded and again each kneeled and offered prayer. breakfast was prepared and eaten, the horses were hitched to the wagons and at a given signal the camp moved forward on its way. and thus they went, filled for the most part with zeal and brotherly love, and willing to endure all things. sometimes they walked in the heat of the day until their feet bled. often their enemies were thick about them, and guards had to be set at night to keep the camp from those who would fall upon it in the darkness. but angels traveled with them, as the lord had promised, and they saw them. their enemies were often frightened and at one place counted five hundred, although at the time the camp numbered less than two hundred men. the blessings of the lord were shown in many other ways. once, at the end of a hot june day, they pitched their tents on a broad, treeless prairie, over which they had traveled all day long. they were very thirsty, for the plain had no water upon it and the supply they carried had been gone since morning. when joseph saw the suffering about him he called for a spade, and picking out a place which all could easily reach, he dug a shallow well. water at once flowed into it and the two hundred men and fifty or more horses and mules drank from it. plenty of water was in the well as long as the camp stayed there. perhaps you have read about the children of israel thirsting in the wilderness and grumbling sorely at moses. at the lord's command he struck a rock with his rod and water poured forth and all israel drank of it. but moses committed sin here, for he spoke as if he and aaron had done this instead of giving god the glory. this miracle was more showy than the one in zion's camp but it was in one sense no greater. the brethren were not complaining and they did not need to be startled by some sudden sign. but the lord made the water flow in both cases to give his children drink, and i believe the men of zion's camp were more truly thankful than were the israelites. just before the camp passed from illinois across the mississippi river into missouri, joseph with brigham young and others went up on one of the mounds in the neighborhood to obtain a view of the great river, called the father of waters. here they found an altar built according to the ancient style, and from its foot they dug up the skeleton of a man. they were surprised to find an arrow-head between the ribs. it was revealed to the prophet that this was the remains of zelph, a white lamanite and a mighty man of god, who had fought as a chieftain under the prophet omandagus. he was killed in battle during the last great struggle of the lamanites and nephites. of course we know it was not in the last battle of the struggle because that was fought around the hill cumorah. what a glorious gift is the inspiration of god! it was not until the camp had crossed the mississippi that any trouble arose. of course enemies had often been near, rivers were often deep, roads were often long and rough, but these were all from without--god would protect and care for his servants in such conditions and they could not, therefore, be called troubles. but now real trouble came; it was sin within the camp, and god would not protect them from that. only their union and faith had secured their safety in the past. sylvester smith openly rebelled against joseph and the order of the camp and others joined with him. the prophet warned them that the lord would punish with a heavy scourge, and he did. as soon as they reached missouri, hyrum smith and lyman wight came with volunteers to join them, and the camp now numbered two hundred and five men, with twenty-five heavily laden wagons. for a few days they remained at salt river to rest, and here lyman wight was made their general. twenty men were also picked out, with hyrum as captain, to be a body-guard to the prophet, for they were now in a country where different men had sworn they would murder him. after this little rest the camp traveled on until july 18th, when they stopped for the night one mile from richmond, ray county. they expected here to meet an army of their enemies, as the mob had threatened to lie in wait for them at this place. but at daylight the next morning the camp passed quietly through the town before the people were awake. they had not gone far on the prairie before a wagon broke down. they stopped and repaired it, but had hardly started again when a wheel ran off another wagon. and so it went all day long. at night, instead of being over in clay county, as they had hoped to be, they were only on the fishing river in ray. this was a small stream flowing into the missouri and at this point was divided into seven branches. between two of these, on a high piece of ground, they halted and prepared to spend the night. soon after they stopped, five armed men rode up and said, with many an oath, that the camp should see hell before morning. sixty men, they said, were coming from richmond and seventy from clay county, and they had sworn utterly to destroy the camp. with this warning they rode away. the afternoon had been very fair, but as night came on black clouds rose from the west and covered the whole sky. you ought now to know what was going on outside of zion's camp. no doubt you remember the meeting between the jackson county saints and the jackson county mob that was held in clay county, june 16, 1834. governor dunklin and other men wished the saints to give way and sell their land, but this they would not do, and the meeting was broken up by a stabbing affair in the mob. james campbell and samuel c. owens, with ten other angry men, left the meeting, jumped into a boat and began to row across the missouri. they wished to reach jackson county in order to raise an army to lead out against zion's camp. james campbell, while strapping on his pistols before starting, said, with a bold swagger, "the eagles and turkey buzzards shall eat my flesh if i do not fix joe smith and his army so that their skins will not hold shucks, before two days are passed." how little this man thought of his fate when he spoke these terrible words! that night the angel of death overturned the boat in the middle of the river. james campbell and six others were drowned and the rest barely escaped with their lives. samuel owens floated four miles down stream and landed on an island. early in the morning he stripped off his clothes and swam to the jackson shore where he borrowed a garment to cover his nakedness and, as joseph says, "slipped home rather shy of the vengeance of god." james campbell's skeleton was found on a pile of drift-wood in the river three weeks later and the birds of prey had in reality torn off and eaten his flesh. but there were plenty of men left in jackson county to call the mob to arms. this misfortune was no lesson to them. they rode over the county telling the men that the "mormon" army had come and they would have to turn out to meet it. this was a welcome message, for these were the wild, lawless spirits always found on the frontier. they were used to spilling blood, and they thought themselves very bold and brave. and so they gathered at the appointed time on the bank of the missouri, armed with dirks and pistols and guns, hoping to kill joseph smith and his followers and secure the plunder. chapter xxi. the terrible tempest on fishing river--visit of col. sconce--cholera in camp--joseph smitten--sidney gilbert's death--prophet visits zion. shortly before sunset on the 19th of july, 1834, two hundred armed men stood on the southern bank of the missouri river ready to cross. seventy armed men waited for them on the opposite shore, and sixty more, also armed, were marching from richmond, ray county, to meet them. many of these were ruffians of the worst stripe; they had tied up innocent men and whipped them almost to death, they had frightened women and children out into the darkness and cold, and torn down or burned their houses. some of them were murderers and all now had murder in their hearts. a few miles away was another band of two hundred men, just at this time pitching their tents and preparing to spend the night. these had some weapons also, but were not so heavily armed as were the others. what they had, however, were near at hand and ready for use, for an attack was expected at any moment. this was a body of god-fearing men, who had come from afar, bringing food to the hungry and clothing to those in need. they hoped also to help their brethren and sisters home to their lands in jackson county. these men held the priesthood of the lord of hosts; they had come at his command; they would not have harmed an animal purposely, and certainly not a human being; but they were determined not to be robbed and killed, and they were ready to fight to the death in self-defense. if god in his wisdom had seen fit to let the mob come on, blood would have flowed like water and martyr and murderer would have died together. but he had another fate for his servants than to die there at the hands of blood-thirsty missourians. this was the hour to show his power. he spoke to the winds and they went rushing over the whole heaven, bearing the black clouds that gathered at his call. he commanded the lightning and the rain and the hail, and they obeyed. within a few miles of the camp of zion on every side, the hurricane raged. the great hail-storm beat down fields of corn and cut off branches from the trees, and the wind in many places twisted the trunks to splinters. lightning flashed through the heaven all night long in great zigzag streaks, thunder crashed, and the earth shook. the puny, weak creatures that had a few hours before defied god's work lost all their boldness and quailed at the sight of his anger. the rain wet them to the skin and spoiled their ammunition. the hail cut holes through their clothing and bruised their bodies. all who could, ran to their homes or hunted nearer shelter. forty of the two hundred from jackson county had crossed the missouri and the boat had gone back for more when the storm came up. of course the forty were very anxious to go back home then, but they could not swim the great river, and so spent the night with the storm beating down upon them, thinking over their own bad lives. in zion's camp no hail fell, and there was little wind and rain. a few tents were blown down and some of the brethren were wet. many found shelter in an old meeting house, and joseph sent them to pay for the use of this on the following day. the storm did not frighten the brethren. they knew the lord had raised it, not to harm them but to keep them from harm. when morning came they found great streams of water flowing between them and their enemies. big fishing river which was only ankle deep the night before was now forty feet in depth, and men from the mob said that little fishing river rose thirty feet in thirty minutes. that day the camp moved about five miles to a place where it would be harder to attack them, and stayed three days. while there, colonel sconce with two other men rode up. they came into the camp, and when they were face to face with joseph and the brethren the officer trembled so much that he could not stand up. after his nervousness had somewhat passed away he rose and asked what the camp intended to do. he said he had led armed men from ray county to fall upon the camp, but the storm had driven him back, and he knew that an almighty power was protecting this people. the prophet answered him. he said that the camp had come one thousand miles to bring supplies to their friends and to help them back to their homes. they hated bloodshed and their firearms were brought only to defend themselves. they intended to obey all laws and harm nobody. he told the sad story of the pitiful sufferings of the jackson county saints, and when he ended colonel sconce and his friends were in tears. these men were like paul, the apostle; they had tried to destroy the truth, believing it was evil. as soon as they learned that they had done wrong they sought to undo it. they rode over the country and told the people the truth about joseph smith and his followers. cornelius gillium, sheriff of clay county, also visited them, and after learning why they had come he told them about the people and the country and advised them how to avoid trouble. after leaving, mr. gillium published a true report of what he had learned. again on the twenty-third of june the camp moved, now going toward liberty, clay county. before they reached the town general atchison, who, as you know, was employed by the jackson saints as lawyer, met them. he with other leading men came out to urge joseph not to pass through liberty, as they feared trouble. of course it would have been silly after this warning to run chances of rousing a mob, so the camp turned, passed by liberty, and pitched their tents that night at the end of their journey, on rush creek, among the saints. you remember that when sylvester smith and others rebelled against the prophet, about three weeks before this, joseph told them the lord would scourge the camp. and now the scourge came in the form of cholera. two or three cases had appeared as a kind of warning before the camp reached rush creek and joseph foretold what would come. he said he was sorry, but he could not help it. on the following day, june 24th, the terrible disease broke out in earnest and continued four days. there were about sixty-eight cases, and thirteen persons died. elder john s. carter tried to rebuke the disease, but it at once seized him and he died. joseph laid on hands and commanded it to depart from one of those afflicted. the disease did leave but came upon the prophet. at the same time hyrum was struck down. three times they kneeled and prayed for their lives, and the last time they made up their minds to keep on until they were healed. while they were pleading with the lord, hyrum saw in vision their mother back in kirtland praying for her absent boys. god listened to her prayer and theirs, and they rose up well and strong again. the prophet learned a great lesson at this time. he knew that the lord was going to punish the camp in this way and he should not have tried to interfere with the lord's purposes by using his priesthood to hinder them. among those who died was algernon sidney gilbert, who had charge of the lord's store-house. he was an able, useful man, and had shown much bravery in the jackson county troubles, but now he brought his own death upon him. the prophet called him to go with others to kirtland and after receiving his endowments to go on a mission. brother gilbert had suffered much from those outside the church and was filled with a wrong spirit toward them. he answered that he would rather die than preach the gospel to the gentiles. god took him at his word, the cholera came upon him and he died. these were terrible days. men who were standing guard about the camp fell down at their posts, and groans from those in agony came from all sides. many faithful men suffered as well as some who were to blame for the scourge. but the true and obedient ones who were smitten will have their reward. the camp was not united, therefore it was punished. at last a cure was found for the disease, and that was to put a person into cold water or pour it over him. but while the cholera was still raging in the camp, excitement and unrest were running high outside. to stop this joseph announced publicly that he would disband those who had come to missouri with him, and this he did on the twenty-fifth of june, 1834, nearly two months after the first party left kirtland. the prophet knew, too, for the lord revealed it to him, that though the camp had been successful in bringing food and clothing to the saints, it could not help them back to their homes. the church in missouri had failed to keep the saintly union and faith that must be possessed by those who build up and inherit the center stake of zion. on the first of july joseph crossed the missouri with some of the brethren and went to independence. he saw the same land that the lord had dedicated as zion three years before, now entirely in the hands of the wicked. it must have made him sad, but he did not lose courage. it was not the part of a fearful man to go into jackson county as joseph did. true, he was not known very well in that neighborhood, but if he had been recognized it would probably have meant death. two days later he organized a high council in clay county, for the saints in missouri. this was formed like the council at kirtland, only david whitmer and two counselors presided in place of the presidency of the church. after visiting another week among the saints the prophet set out for home. he reached kirtland alone about the first of august, after a wearisome journey and after three months of hardest toil and of most valuable experience. chapter xxii. 1834-36. a time of peace begins--building the temple at kirtland--the twelve apostles chosen--first quorum of seventy organized--joseph translates pearl of great price--william smith's sin. much sorrow was felt by the church because zion's camp was not permitted to help the saints back to jackson county, and thus redeem zion--and yet no one was sorry that the brethren had gone to missouri. it was soon seen that this journey was a trial for certain men before they were called to be seventies and twelve apostles. perhaps also on account of the willingness of so many and the sufferings they went through, the lord blessed the church for three years with much peace. this was a time when mighty things were done. the priesthood was more fully organized, the temple was dedicated and the gospel began to spread more rapidly. soon after the prophet joseph came to kirtland he sent forth elders and priests and he himself went for a short time to michigan. with hyrum and others he set out by steamer on lake erie, and while on their way they had a laughable experience. one of the passengers named elmer told them he knew joe smith very well, and he was glad now that he was dead. he said joe smith was a dark complexioned man, and he had heard him preach his lies in bainbridge, new york, five years before. that man was a pretty bad liar himself. joseph was not dead; he was light complexioned; he had not begun preaching five years before, and he had never been in bainbridge. during the fall and winter much work was done on the temple at kirtland. the people were very poor, but they did their best, as the saints have done in utah--when they had no money to help on the lord's work they gave their labor and their time. joseph worked as foreman of the stone quarry, and hyrum, brigham, heber, and others took up their humble toil with him. besides this work, high council meetings were held very often, and the school of the prophets was begun again. it was a busy time for joseph, but he had this motto, and he made it a rule for his future life, "when the lord commanded, do it." by obeying the lord without delay he was able to do much more work than if he had put things off, just as you boys and girls can do more work by obeying your fathers and mothers at once. one sabbath afternoon in february, 1835, brigham and joseph young came to the prophet's house after meeting to sing for him. they had very sweet voices and he loved to hear their hymns. after they had sung, he told them that he had seen the glory of those men who had died of cholera in zion's camp and their reward was very great. they talked over the journey to zion, and joseph wept. the spirit of the lord came upon him and he said that the twelve apostles were to be chosen and brigham should be one of them. he said also to joseph young, "the lord has made you president of the seventies." that week the prophet called a meeting of all who went with zion's camp, on the 14th of february. fifty-six of these men and many other saints came together. joseph told them that the time had come when the twelve apostles should be chosen and if the saints were willing, the three witnesses to the book of mormon would pick them out. in one of the early chapters you were told who these men are, but if you have forgotten, look them up and read their testimonies in the forepart of your book of mormon. the saints voted for them to do it. each one prayed that god would pour down his spirit upon them that they might know and do his will. then they named these twelve men: thomas b. marsh, david w. patten, brigham young, heber c. kimball, orson hyde, william e. mclellin, parley p. pratt, luke johnson, william smith, orson pratt, john f. boynton and lyman e. johnson. this was not the order at the time, but the prophet arranged them later according to age, the eldest being first. now, you know, the apostles stand in the quorum according to the time they were appointed and the president is the one who has been longest an apostle. the church had been organized nearly five years now, but as you have seen in other matters the lord was in no hurry to fill up all the offices at once. he in his wisdom chose the time. and yet the calling of the apostles was no new thought with the prophet. even before the church was organized it was revealed that there should be twelve like the apostles that were with jesus. there was a greater need for the twelve at this time than there had been before, because now the great missionary movement was beginning, and the work of the apostles is to direct this. besides there were now in the church men who could be trusted with this office, and though six of the first twelve were not faithful, the other half remained true and held their positions when they died and will hold them throughout eternity. on the last day of this same month of february, forty-five members of zion's camp were chosen as the beginning of the first quorum of seventy. among these were george a. smith, jedediah m. grant, joseph young and levi w. hancock. brother smith became later an apostle, brother grant a counselor to president young, and the other two were presidents of the seventy quorums throughout the church. the seventies were called to go out and preach the gospel under the direction of the twelve apostles, just as the seventy in ancient times were sent out by jesus. when this degree of the priesthood was begun the organization of the church was almost completed, and so when you say that the church was organized april 6, 1830, remember that it was only partly organized then. in the early days of may the apostles started on their missions. they were absent half a year and not only preached but gave much attention to forming conferences. as time passed by they learned their duties and responsibilities. the prophet joseph said shortly after their return: "the twelve are not subject to any other than the first presidency, and where i am not there is no first presidency over the twelve." this is one of the most important doctrines in the church; when joseph died sidney rigdon was not the rightful leader; the twelve apostles stood at the head of the church. during the summer of 1835 a man came to kirtland with four mummies and some rolls of egyptian writing. these had been found in a great tomb way off in egypt, and it seems almost by accident had been brought to the prophet, and yet of course the lord was guiding them. joseph took the rolls of egyptian paper and translated the writing better than any of the learned men who had tried before. the owner, mr. chandler, gave him a certificate that his translation agreed with theirs but was fuller. some of the brethren bought the mummies, and joseph by the aid of the spirit of god translated the writing and it was later printed in the pearl of great price. soon after the twelve returned from their mission, a very sad thing happened. william smith, joseph's brother and one of the apostles, grew angry at the prophet over a small matter in a high council meeting and disturbed the meeting and hurt joseph's feelings by his unruly conduct. he repented but not very thoroughly, for two weeks later while joseph was visiting at his house he again grew angry, and struck and injured him. on the 1st of january, 1836, a meeting was held by joseph, hyrum, william and their father and uncle. william's feelings were again softened and he asked joseph's forgiveness and this joseph gladly gave. the prophet was always ready to go more than half way to gain peace and good feeling, and if we grow like him and like jesus we must do the same. chapter xxiii. 1836. the prophet's growth in knowledge--glorious visions in the temple--dedication--keys of this dispensation conferred--elders go out to preach. do you remember in one of the early chapters of this book it was said that when joseph began translating the book of mormon he could not spell so well as an ordinary schoolboy of these days? his ignorance was not because he was dull or lazy. his energies were spent in the field and forest, and he did not live among people that wrote much or had much knowledge of books. just as soon though as he began spending his time in the lord's service, his learning grew very fast. in translating the book of mormon joseph was in the best school a man could attend. the holy ghost, which is the spirit of intelligence, inspired his mind, and he read and understood a strange language entirely different from our own. when he finished this work he probably had more knowledge of the egyptian writing than any other man living. the work on the book of mormon gave him also a better grasp and understanding of english, and caused within him a thirst for learning that was never quenched. his work in rewriting the bible helped him very much, and when he translated the books and writings of abraham and moses from the egyptian found on the papyrus with the mummies, he was a well educated man. he understood much concerning the movement of stars and heavenly bodies, and more important, he knew that in the past many of them were worlds like ours and are now as ours will be. he understood how people should be governed. and the highest knowledge of all--he knew our father in heaven, better than did any one else on earth. think what a blessing this last is! if a bright boy works with an intelligent man whom he admires very much, it is not long until he begins to look at matters just as his older friend does. when that friend is the lord and the boy is any righteous human being, this same thing happens, only when we look at matters as the lord looks at them we are not led astray by the opinions of men, but we see the absolute, the whole truth. the prophet was now a man thirty years old, and yet with all the other duties he found time to go to school. he studied a number of subjects but was perhaps most interested in hebrew. a fine jewish scholar was employed to teach the brethren at kirtland, and this man said he had never seen a class learn so quickly. the prophet loved education and true knowledge, and even in the hardest troubles found time to study. he set the example, children, every one of you follow it through life. study hard and learn all that is true and good and beautiful, and your lives will be far more happy and far more useful. we have come now to one of the great reasons why god did not direct all of his saints to go to missouri but kept a part of them for a number of years in kirtland. he permitted some to go to jackson county and buy land there and begin to build up zion. the saints were not righteous enough to prevail against the persecutions of their enemies and were driven away from their land. but the feeling was left in their hearts and in the hearts of their children and in the hearts of all true latter-day saints that we have a claim on jackson county, and it will be the greatest joy of our lives to go back and redeem zion in the lord's own time. now our father in heaven in his mercy kept some of the saints in kirtland where they could build a temple to him and receive the holy endowments and blessings that had been given to few people on earth. it was in july, 1833, that the corner stones of this first temple built in latter days were laid. march 27, 1836, was the day on which it was dedicated, so you see that less than three years were used in building it. the salt lake temple was forty years being built, but it is far larger and more costly than was the one at kirtland. before the dedication many glorious things took place that prepared the leading elders and the prophet for the great event. one night in the latter part of january the first presidency and some of the elders from missouri as well as from kirtland came together for the purpose of anointing one another. joseph and his counselors first poured oil on the head of joseph smith, sen., the patriarch of the church, and he in turn blessed them. but the anointings were not the only matters of importance that took place in the unfinished temple that winter night. angels drew aside the curtains of heaven, and the host that dwelled there and our redeemer jesus were seen. the elders shouted hosannah and glory to god in the highest, and their souls were filled with infinite joy. the prophet saw in visions the celestial kingdom of god, and the flaming gates through which the heirs of the kingdom will enter. he saw the glorious throne whereon the father and son were seated. he beheld within the beautiful city fathers adam and abraham, his own parents and his brother alvin who had died years before. he was astonished to see his brother there, because he had passed away before the gospel was restored, but the lord declared that all who had died without hearing the gospel, who would have accepted it if they had heard it will be heirs to the celestial kingdom. alvin was not enjoying celestial glory at the time of this vision. the prophet was of course beholding the future, as at this time his parents were both alive, but the doctrine of baptism for the dead had not been revealed, and so the lord answered him in this way. the explanation is perfectly true. honest, pure souls who have died without a knowledge of the gospel are heirs to the kingdom. and yet they can not enter it until baptism has been performed by their relatives or friends here on earth. the glorious meeting did not end until two o'clock in the morning, and the next night the elders again met. the twelve apostles and presidents of seventies also met with them and received their anointings and blessings. once more angels ministered unto them and mingled their voices in shouts of praise. the gift of tongues came upon the elders and they had another spiritual feast. a week later high priests, seventies and elders assembled to be blessed and anointed, and like visions and glorious signs were shown unto them. early sunday morning on the twenty-seventh of march, 1836, the saints of kirtland with those who had come from missouri and other places for the occasion made their way to the house of the lord. they waited patiently until eight o'clock, when the doors were opened and they were received and seated by the prophet, oliver cowdery, and sidney rigdon. less than a thousand could enter, for the building was not very large. at nine, when the presiding authorities were seated on each end of the room, the services began. they sang hymns, prayers were offered, sidney and others preached and the congregation voted to sustain the authorities. president joseph smith offered the prayer of dedication, and this was sealed by the shout from all the saints repeated three times, "hosannah, hosannah, hosannah to god and the lamb. amen, amen, amen." after this there was more speaking. brigham young and david patten addressed the saints in tongues, and george a. smith rose and prophesied. then was heard a rushing like the noise of a mighty wind, and a bright pillar of fire rested on the temple. angels filled the room and were seen. the whole body of saints rose to their feet and some spoke in tongues and some prophesied, and some saw glorious visions of eternity. the people of the neighborhood, hearing the rushing sound and seeing the pillar of light, were astonished and ran to the temple to see this strange thing. that night at eleven o'clock the saints went home and the dedication of the house of the lord, the first temple of the latter days was completed. on march 29th, the prophet with his counselors and some other elders met in the holiest place of the temple. there they fasted and prayed and washed each other's feet until morning, when they met with all the officers of the church holding the melchizedek priesthood. the ordinance of the washing of feet was carried out through the whole assembly, the sacrament was administered, and joseph told the priesthood their various duties. at nine o'clock in the evening joseph went home to rest after a most joyful night and day and left the meeting in the hands of the apostles. during the night the gift of tongues came to some, angels appeared to others, and others, still more blessed, saw the savior. on the following sunday, the third of april, during afternoon meeting in the temple, joseph and oliver drew the curtains of the pulpit, thus closing them from the congregation, and kneeled in silent prayer. when they arose they beheld the lord standing on the breastwork of the pulpit which seemed to be overlaid with pure gold. his hair was white as snow, his face was brighter than the noonday sun, and his eyes were like flames of fire. he told them that he had accepted the temple and spoke many blessings on the children of men. his voice was like the rushing of great waters. after this vision ended, moses came and committed unto them the keys of the gathering of israel, then elias gave the dispensation of the gospel of abraham; and elijah, the prophet, who was carried to heaven in a chariot of fire, conferred the keys of turning the hearts of the fathers to the children and the hearts of the children to the fathers. these great keys are necessary in this dispensation of the gospel, for this is to be the fullness of times, when all that has been in the past will be brought back to make the gospel perfect. do you wonder why oliver was with joseph instead of sidney rigdon, or frederick g. williams? oliver had been ordained by joseph to be an assistant president and so he was at this time of equal rank with them. during these days of jubilee the twelve apostles and worthy elders received their endowments in the temple and then scattered out into the ever-widening fields of missionary work. joseph also went out and spent two months in gathering the blessed harvest. chapter xxiv. 1836. the saints in clay county--citizens ask them to leave--caldwell county formed--john taylor--lorenzo snow--willard richards. while the winds of bleak november, in the fall of 1833, were howling through the forest, stripping from the branches the few remaining leaves, twelve hundred robbed and beaten souls made their way from the ashes of their former home down to the banks of the missouri river. they crossed, carrying over the things they could save, and placed themselves on the mercy of the people on the other side. their landing place was clay county and the inhabitants proved to be kind--something new for the saints to meet in western missouri. the clay county people showed considerable sympathy for the strangers during this winter, and permitted them to make their home with them. for three years the saints were there, hoping all the time to return to jackson county and using all lawful means--from trials in a justice's court to an appeal to the president of the united states--to gain their homes and rights. all efforts seemed to be useless. governor dunklin was as weak as a child, and more trouble seemed to be growing. the clay county people thought that the saints could never go back and that if they did not go away somewhere at once, civil war would arise. in those days feeling was very bitter between slave holders and those who did not hold slaves. the saints were not slave holders, and they were coming into missouri very fast. the missourians held slaves and were very jealous of the strangers. then their religion, though the purest and best in the world, held them from the sympathy of their neighbors. it did look as though war might begin between the saints and their enemies, for though our people would have made no attack, they would have defended their wives and children to the death. on the 29th of june, 1836, the citizens of clay county held a meeting and adopted resolutions asking the saints to leave. they did it in a gentle manner, saying that they had no right to command the saints to go, but asked it for the good of all. they suggested that our people move to wisconsin or some other place where they could be by themselves, but they did not expect them to set out before they had sold their property without loss. they offered to help them find a place and appointed a committee to raise funds to aid the poor. they also promised to use their influence in causing persecution to cease. a number of prominent men carried these resolutions to the saints, and two days later the leading elders met and acted on them. they agreed to leave, but declared that they were innocent of any lawlessness or crime whatever. they thanked the people of clay for their kindness in the past and for their offer of help, and in accepting the resolutions asking them to leave, they offered their act as a covenant of peace between the two people forever. what could show more gratitude? clay county had been kind to them, though no kinder than one christian should be to another. but the saints--they were leaving their homes and moving into the barren wilderness to repay that kindness. word was at once sent to the prophet at kirtland, and he with his counselors wrote letters to the saints and to the citizens of clay. he told our people that they should sell their property at as small a sacrifice as possible, defend their families in case of attack, and stand by the constitution of our country. the letter to the clay county citizens was an eloquent defense of the missouri saints. it was free from bitterness, though filled with deep sorrow that the innocent people should again find it necessary through the lies of their enemies to become homeless wanderers. less than three months after they had consented to leave, the saints were on the move. they did not go up into wisconsin, but found a region in the northern part of ray county where they could settle. seven men who gathered the honey of wild bees lived there, but they were willing to sell out, since the honey was about gone. the settlement was made along shoal creek, and though the country was not fertile or beautiful, the saints knew it would become so through their labors and the blessing of god. by december so many had come that they prayed the legislature to make a new county of the shoal creek district. this was done, and it was named caldwell. by april of the year 1837 a townsite for far west had been chosen and surveyed, and lots were put up for sale. in july the ground was broken and prepared for the building of a temple. it was never finished; missouri was not worthy of a temple then, but not long hence and the great house of god will be built there. in november, far west was enlarged to include two square miles, and by this time the country was being rapidly settled and put under cultivation. while the saints in missouri were showing the world an example of courage and industry seldom equaled, matters were not at a standstill at kirtland. few years in the history of the church had been happier than the year 1836--the temple was dedicated, the elders endowed and sent out to preach, joseph went on a successful mission to the east, and converts were being made very fast. among these were john taylor, lorenzo snow and willard richards. elder taylor received the truth from parley p. pratt who had been sent to toronto, canada. previous to starting upon this mission, heber c. kimball, filled with the spirit of prophecy, came to brother pratt's house one night, woke him up, and made a prediction concerning the success that would attend him. he also promised that if he obeyed, his wife would be healed and bear a son. brother pratt did obey, and this was all fulfilled. elder taylor had been a methodist minister, but refused to stop preaching what he believed to be true, and was reduced to the position of a member. after a thorough investigation of the gospel he was baptized and never once wavered in his faith. john taylor was born november 1, 1808, in milinthorpe, england. he received a good education and when only seventeen years old he became a preacher. he came to america when he was about twenty-four, and settled in canada, where he heard and accepted the gospel. lorenzo snow was born april 3, 1814, in mantua, portage county, ohio. he was on his way to oberlin college when he was first impressed with the gospel. he happened to meet david w. patten, and in talking with him grew much interested in religious ideas. after elder snow had finished his work at college, on the advice of his sister, eliza r. snow, who had already joined the church, he came to kirtland to study hebrew. soon after this he became convinced of the truth of the gospel, and joined the church. he was baptized by apostle john f. boynton, in june, 1836, and not long after was ordained an elder and began his life work in the ministry of our savior. dr. willard richards, who became an apostle and also second counselor to brigham young, was baptized on the last day of the year 1836. heber c. kimball and others spent the afternoon in chopping a large hole in the ice, and brigham young performed the ceremony. brother richards first heard of the gospel when he happened to pick up and open carelessly a book of mormon. before he read half a page he declared, "god or the devil had a hand in that book, for man never wrote it." he read it twice in about ten days and then, after selling his medicine and settling his accounts, traveled seven hundred miles to kirtland to study the gospel more closely. he soon came to the knowledge of the truth and asked for baptism though in the dead of winter. and thus the fruitful boughs were being found and they soon brought forth blossoms that ripened into richest harvest. chapter xxv. 1836-37. the spirit of speculation--kirtland safety society begins and fails--many apostatize--the english mission opened--satan strikes heber c. kimball, but fails to stop the work. for some time previous to the year 1837 there was a fever raging over the united states. it was not a sickness that hurt the body, but the fever to buy for little and sell for much, and thus grow suddenly rich. it was the fever of speculation. railroad engines had just been invented and were so successful that almost everybody who had money or could borrow it wished to buy railroad stock and make his fortune at once. people began moving out westward to the fertile lands of the mississippi valley, and those who could lay their hands on money bought large tracts of land, hoping by the rise of prices to make immense profits. at this time, too, president andrew jackson, in order to destroy the national bank, took away the public money and placed it in private banks. this made it easier to borrow and speculation was consequently increased. in 1836 the prophet joseph and other leading men of the church, desiring to aid the business of the saints in a proper way, established a kind of bank called the kirtland safety society. in the beginning of 1837 actual business was started up and for a time all went well. but after a while the spirit of the land seized many of the brethren and they began to speculate wildly. joseph saw that this would lead to evil and ruin, and he gave them serious warning. at length, unwilling to support anything that was not carried on in righteousness, he broke off all connection with the society. the natural result of the speculation in this country came in 1837. it was a financial crash such as the people of the united states have never known at any other time. land and railroad stock and other kinds of property would rise no higher in price and began to come down. men grew frightened and tried to sell, but others were frightened and would not buy, so those who held the stocks were ruined, as most speculators are sooner or later. many banks failed because they had used the money that people had put in and could not pay it back. the kirtland safety society also failed. warren parrish had stolen twenty thousand dollars or more from it, and other apostates and enemies of the church fought against it. many of the brethren, however, spent all they had to pay its debts. this speculation and the failure and ruin that followed it, caused many men to apostatize from the church and become bitter enemies to joseph. he had warned them, but the lust for riches had filled their souls, driving out the spirit of god, and they rejected his counsel. yet the prophet was blamed for the failure of the bank, when this was caused by their own mistakes and dishonesty. kirtland seemed to be, and no doubt was, filled with devils who were making every effort to overthrow the church. it was at this time that the lord directed joseph to call heber c. kimball on a mission to england. of course brother kimball accepted this new work. he was a man that never flinched before a duty. orson hyde and willard richards, learning that he was called, asked to be sent also. on the thirteenth of june, 1837, they departed from kirtland, and on july 1st, accompanied by john goodson, isaac russell, john snider and joseph fielding, sailed from new york. the good ship _garrick_ carried them safely across the great atlantic, and just as the anchor was being lowered in the river mersey, on the morning of july 20th, up sailed the _south america_, which left new york at the same time under a bet of ten thousand dollars. so you see the ship that carried the elders won. some of the brethren hastened to shore in a row-boat, and when they drew near, heber c. kimball with a great spring reached the landing and stood upon the soil of england, the first man bearing the holy priesthood to set foot upon a foreign land in this dispensation. the elders were now at liverpool, but they took stage at once for preston, about thirty miles distant. as they alighted from the coach, they found themselves beneath a waving flag on which was written, "truth will prevail." queen victoria had just been seated on the throne, and an election was being held for members of parliament. the flag was in honor of the event, but the brethren took it as a sign of comfort for them and hoped and believed with all their hearts that the words would be fulfilled. sunday morning, july 23rd, rev. james fielding, brother of joseph fielding, gave it out in his meeting that some ministers from america would speak in the afternoon at his chapel. the brethren had not asked this favor and were very grateful for the offer. elders kimball and hyde spoke, and another meeting was held at night. a third meeting was held the following wednesday night and then mr. fielding closed his doors to the elders. they met, however, at private houses and the work was not hindered. only a week had passed when nine persons were ready for baptism. that morning elder russell was to speak, but upon arising from his bed he was so afflicted with evil spirits that he felt he would die unless relieved. he came to elders kimball and hyde and they administered to him, but while doing so brother kimball was knocked senseless to the floor by some unseen power. he was laid on the bed and prayed for, but the pain was so great that he could not lie down. he fell upon his knees and besought god to heal him. the eyes of the elders were opened then, and they saw about them a legion of devils, having the form of men but showing fiendish hatred in their faces. for an hour and a half these gnashed their teeth and foamed at the mouth and tried to come near the brethren, but seemed held back by some power. the elders did not see the lord, but the prophet told them later that he was there protecting them from harm. with all their efforts, the evil spirits did not prevent the nine baptisms that sabbath morning. neither did they hinder the work of the english mission, for it prospered exceedingly, and when a general conference was held the following christmas day in the "cock pit" at preston, the church in england numbered about one thousand souls. chapter xxvi. 1837-38. joseph visits canada--carries sidney through swamps to escape mob--men fall from high places--prophet escapes to missouri--david whitmer and oliver cowdery cut off the church. while these important things were going on in england, joseph, with sidney rigdon and thomas b. marsh, left kirtland for a visit to the saints in canada. when they reached painesville, a few miles distant, their enemies held them all day by bringing lawsuits against joseph on trumped-up charges. the sheriff said to anson call, who was present, "we don't want your prophet to leave kirtland, and he shan't leave;" but brother call went on joseph's bond for seventeen hundred dollars, and he was able to go the next day. part of the journey was made by steamer on lake erie and the brethren slept on deck with valises and boots for pillows, but they had health and clear consciences and slept in peace. they spent a happy month traveling among the canadian branches of the church and associating with john taylor and the other saints. on their way back, in the latter part of august, joseph and sidney came by wagon from buffalo to painesville. while eating supper at the house of mr. bissell, who had been joseph's lawyer, they discovered that a mob had gathered, and soon learned that the object was their murder. their host was a true friend, however, and slipped them away by a back path. as soon as the mob found they were gone, bonfires were lit and sentinels placed along the mentor road. but joseph and sidney took to the swamps and the bonfires only helped them find their way. sidney, being sick, was soon worn out, so joseph lifted him on his back and waded for hours through mud and water carrying him. what a body and soul that prophet had! he would not desert a friend, though he risked his life to save him, and with strength like samson's he carried him mile after mile through darkness and swamps. they reached kirtland in safety late at night, and the next day being sunday, joseph preached a powerful sermon to the saints. it was a very sad home-coming for the prophet. the spirit of apostasy was very strong, and some of the leading men were found in sin. on the 3rd of september fellowship was withdrawn from three of the apostles, lyman and luke johnson and john f. boynton, and frederick g. williams was not sustained as counselor to joseph. at the same conference oliver cowdery, hyrum smith, john and joseph smith, sen., were made assistant counselors to the prophet. a week later the three apostles confessed and were received back, but their repentance was very shallow as it later proved. joseph spent most of october on a journey to missouri. sidney was with him and their special mission, besides visiting the saints, was to pick out places for the eastern brethren to settle upon with their families and make homes. the time had about come when kirtland should be left and the saints be gathered in one place. a conference was held on the 7th of november, soon after they came to far west, and the missouri saints rejected frederick g. williams, and hyrum smith was made second counselor to joseph. the prophet reached kirtland in december and the condition there was terrible. warren parrish, john f. boynton, luke johnson, joseph coe and others had laid a plot to destroy the church. these men who had received the most glorious visions of heaven now denied the faith and said joseph was a false and fallen prophet. such men as brigham young were true to him and declared that they knew through the inspiration of the holy ghost that joseph was a prophet of god. this brought persecution upon them, and brigham was compelled to flee for his life, soon after joseph came. late on the night of the 12th of january, 1838, joseph and sidney saddled their horses and rode away from kirtland. all through that winter night they rode and did not stop until sixty miles lay between them and their enemies. the life of a prophet is not the easiest in the world, is it? they waited there for their families and again began their flight. for two hundred miles human bloodhounds from kirtland tracked them, but the lord blinded their eyes and the prophet and his party went on unharmed. he reached far west two months later. some of the brethren had gone one hundred and twenty miles to meet him and bring him in comfort to zion. in the west as well as in the east, leading men of the church had sinned and fallen. soon after joseph's coming oliver cowdery, david whitmer, lyman johnson and william e. mclellin were cut off the church. these, with luke johnson and john f. boynton, made two of the three witnesses and four of the twelve apostles that had proved unfaithful. some time later, on the 8th of july of this year, john taylor, john e. page, wilford woodruff and willard richards were called by revelation to be apostles in the places of the fallen ones. during the spring and summer the prophet was busy forming stakes and providing for the saints that were coming from kirtland where confusion and violence reigned even in the temple. on the sixth of july five hundred and fifteen of the faithful set out for missouri under the leadership of the seventy quorums. the third number of the _elders' journal_ was published by joseph at far west in july. this was a paper that had been begun when the _messenger and advocate_ was stopped. during this same month the great law of tithing was given to the saints. it is recorded in the one hundred and nineteenth section of the doctrine and covenants, and being very short, all of you should read it. this law was given because the saints would not obey the law of consecration, which was a higher law. the lord still requires us to obey the law of tithing, but after a time if we are worthy we may be called to consecrate all we have to him and hold our possessions as stewardships. chapter xxvii. 1838. the last missouri persecution begins--fifteen brave men defeat one hundred and fifty cowards--penniston and black swear falsehoods--joseph and lyman wight put under bonds--mob gathers. and now our story plunges into the awful events that began in august, 1838, and did not end until the spring of 1839--the time during which the latter-day saints were driven from missouri. how much dreadful history was made in those dark months! how many men showed the rottenness of their hearts; and how many men and women showed the unutterable suffering they would endure for the sake of truth! it was a time when some did things that will send their souls to the most frightful places in hell, and when others earned a place among the companions of god. at this time the latter-day saints numbered about fifteen thousand souls, and were settled mainly in caldwell, daviess and carroll counties. the sixth of august, 1838, was election day, and about twelve of the brethren went to the polls at gallatin, daviess county, to cast their votes. william penniston, an old enemy of the saints, who was running for one of the offices, made a violent speech in order to drive them from the polls. some of his drunken friends attacked the brethren, but the brave twelve fought like lions with only their bare fists. some of them were badly wounded but they pounded the heads of the missourians so hard that the whole one hundred and fifty backed off and ran home for their guns. when they saw the mob gathering, the brethren hurried away. they hid their families in the hazel bushes and stood guarding them all night long in the rain. a terrible story came to far west the next morning that the mob had killed some of the brethren and would not give up their bodies. joseph gathered about twenty trusty men and started at once for daviess county. when they learned no lives were lost they were filled with joy. matters, however, were bad enough and they continued on their way, determined to do all they could for the saints. they met a number of leading men of the county at adam-ondi-ahman, and made with them a covenant of peace. before returning home they also called on adam black, a justice of the peace. they knew he was aiding the mob and wished to persuade him to deal justly with the saints. he was one of those who had sold land to our people, and, like the others, wished to get it back without paying for it. they talked earnestly with him and then asked what he would do in the future. this is the answer he, of his own free will, wrote out for them: i adam black a justice of the peace of daviess county do hereby sertify to the people coled mormin, that he is bound to suport the constitution of this state, and of the united state, and he is not attached to any mob, nor will not attach himself to any such people, and so long as they will not molest me, i will not molest them. this the 8th day of august, 1838. adam black, j. p. these movements toward peace did not please the mob at all. they thought to themselves, "how can we get our land back and drive away these cursed mormons if we agree to be at peace with them?" so penniston swore before judge austin a. king that joseph smith and lyman wight had come into daviess county with a great force of men to drive away all the old settlers. the sheriff was immediately sent to arrest them and was much surprised to find joseph at home in far west awaiting him. he was so struck with the gentleness of the prophet that he refused to make the arrest, saying that he could act as officer only in his own county. although adam black had been ashamed of his meanness when the prophet joseph looked upon him with those clear, steady eyes that at other times had seen angels and even god himself, yet when alone he was angry at himself and sought revenge. he swore that joseph with one hundred and fifty men had come to his house and said they would kill him that instant unless he signed a paper for them. lilburn w. boggs was now governor of the state, and when he heard what adam black said he ordered out the state soldiers to restore peace. joseph knew this would mean destruction to the innocent saints, so on the thirtieth of august he offered himself to be tried in daviess county in order to spare them. lyman wight followed his example. that very day he and sidney rigdon began to study law under generals atchison and doniphan, who, you remember, had been engaged as lawyers by the saints in the first missouri troubles. these men, besides being prominent lawyers, were generals in the state militia. you will hear much of them later. the prophet no doubt thought that law would be a good thing to understand, since he was being arrested so often, and he showed his industry and calmness in beginning it now when so many dangers were about him. the trial was held on september 7th. adam black swore to all manner of lies, and this of course made him guilty of perjury. honest men bore witness that joseph and lyman were innocent, and judge king admitted it outside of court, and yet to satisfy the mob, he put them under $500 bonds to keep the peace. these they furnished and went home. two days later, captain william allred found three men taking guns, powder and shot from ray county to the mob in daviess. he arrested them and you may be sure the mob were much disappointed when their arms and ammunition did not come. the mob had come together at a place near millport and were making all kinds of threats against the saints. our people had made up their minds to defend themselves, and lyman wight was made commander of the forces. the mob tried all kinds of tricks to get the saints to open the attack in order to get help from governor boggs. they took some of the brethren prisoners and gave it out that they were torturing them. this trick did not work, so william dryden, a justice of the peace, complained that george a. smith and alanson ripley would not allow themselves to be arrested and brought before his court. this was not true but it served as an excuse for boggs to flood the state soldiers into daviess county. general doniphan came first. he marched to the camp of the mob and ordered them to disperse. they promised to do so, but did not keep their word. he then went to the camp of the saints and they offered to give up all who might be thought guilty of crime and go home peacefully, if the mob would break up. this is all that they could have been asked to do, and general doniphan seemed satisfied. general atchison came into daviess county at this time, and, after learning the conditions, he wrote to governor boggs that peace would soon be secured. but the governor, who had listened eagerly to all the lies that were being told, ordered up four more generals and heavy troops. general parks, one of the four, though an enemy of the saints, wrote to boggs saying that the saints were trying only to protect themselves. lyman wight and fifteen or twenty others were called to appear at court three weeks later, and peace seemed to have been established. chapter xxviii. 1838. mob attacks de witt--joseph tries in vain to save the town--mob driven away from adam-ondi-ahman--apostle patten killed in battle of crooked river--extermination begins at haun's mill--alma smith's wound and his mother's faith. although the mob had not been able to fall upon the saints in daviess county at this time, they loved blood and plunder too well to remain at peace. on the second of october the very same men who had begun and kept up the trouble at daviess, were found gathered around the little town of de witt, carroll county, under the leadership of dr. austin, major ashley, a member of the legislature, and rev. sashiel woods, a presbyterian clergyman. they were armed with muskets and cannon, and opened fire upon the town. the next day general parks, with two companies of militia, joined them. bogart, one of the captains, was a rank enemy of the saints, and the soldiers themselves were in close sympathy with the mob. after bearing the fire of the enemy for two days, the saints, who were under the command of col. george m. hinkle, returned it. though the mob numbered more than our people in de witt, they dared not continue the fight until more of their kind should join them. when general lucas heard that several persons had fallen in this battle, he wrote to the governor that if one of the citizens of carroll had been killed, before five days five thousand volunteers would be raised against the mormons, "and those base and degraded beings will be exterminated from the face of the earth." news came to the prophet that his brethren in carroll county were in danger, and he hurried away with all possible speed toward de witt. it seemed as though he was rushing on to death, for his journey lay among his bitterest enemies, and the roads to de witt were guarded by those who would have loved to take his life. but his own danger was nothing to him, he knew that he could give new hope and courage to the saints, although he did not bear arms. he asked the judges of the circuit court and other officers for protection to the saints, but this was useless. through his efforts also, a number of honorable men made sworn statements to the governor that the latter-day saints were innocent and yet were being treated like enemies. boggs, however, would not let the state's forces interfere. the mob was still afraid to make an open attack, feeling it safer to starve the saints out. they burned our people's houses and killed and roasted their cattle, while the owners were dying of hunger in the town. it was useless to hold out any longer, and the saints agreed to leave, provided they were paid for their homes and property. they did leave, but received nothing. it was a terrible flight from de witt to far west, for the mob would not let them go in peace as they agreed. one poor mother, with a baby only a day old, tried to follow her friends, but the hardships were too great. before they reached far west she died and was buried, as were many others during that flight, without a coffin, at the roadside. after they had gone the rev. mr. woods invited his friends to go with him to daviess county and drive the saints from adam-ondi-ahman. he said that the land sales were near at hand, and if their luck was as good as at de witt they could buy back for almost nothing the land they had sold the mormons only a short time before. when joseph heard they were coming he again sought the post of danger and was with the saints when the attack was made. the mob, numbering nearly a thousand, plundered the farms that were some distance from the town. men, women and children were out in the terrible storms of the 17th and 18th of october, without any homes to shelter them. agnes smith was one of these. her husband, don carlos smith, joseph's brother, was on a mission. after her house had been burned, she fled from the mob with her two babies in her arms, and waded grand river before she stopped to rest. but now general parks sent lyman wight, who was one of his colonels, to lead a company of brethren against the cowards. the mob fled but burned their huts as they went, and then spread the lie that the mormons had done it. from this time on the people living in the scattered settlements made their way as soon as possible to far west. on the 24th of october, 1838, captain bogart, who was a methodist preacher when the more important work of killing and plundering the saints did not call him away, led his mob-soldiers into camp on crooked river. they had taken three brethren prisoners from their peaceful homes, and spread the report that they would murder them that night. when this news came to far west, col. hinkle sent david w. patten with fifty men to the rescue. they reached bogart's camp at daybreak, and as they marched down the hill, their forms, outlined against the sky, made a fine target for their enemies, hidden under the trees below. bogart's men suddenly opened fire. three or four of the brethren fell. captain patten gave the order to shoot and then charge down upon the enemy. for a few minutes they fought hand to hand with swords, and then the mob, though larger in numbers, wheeled about and fled. as they ran, one turned and shot captain patten, giving him a mortal wound. that night he died, surrounded by the prophet and his true friends. his last words to his wife were: "whatever else you do, do not deny the faith!" thus passed away apostle david w. patten, who had rescued friends and given up his life in doing so, and greater love than this no man hath. this battle gave an excuse for the wild and terrible stories that set all missouri in an uproar. many good citizens were really afraid that the mormons were about to march upon and destroy them. but surely governor boggs could not have been deceived, and yet he ordered out two thousand men with the command to kill off all the mormons or drive them from the state. this extermination, as it was called, began at haun's mill, in caldwell county, on the 30th of october. the little settlement of saints was at peace when suddenly two hundred and forty men rode up on horseback and began shooting without a moment's warning. they showed no pity, but killed men, wounded women, blew out the brains of children that were pleading for their lives, and even robbed the dead. seventeen were killed that afternoon, but there was no time to dig their graves. amid the groans and tears of widows and fatherless children, their bodies were thrown into an old well and there they lay, a foul blot upon the land of liberty. little alma smith, who was only eight years old, after seeing his father and brother shot, fell to the ground with his hip joint and all the flesh about it torn away he knew that if he cried out or asked for mercy, as his brother had done, the bad men would kill him. so he lay pretending to be dead until after dark, when he heard his mother call him. she placed him beside his dead father and brother and prayed that she might know what to do for her little boy. our father in heaven heard and answered her prayer. a voice told her to wash the wound clean with water in which the wood ashes from the fire had been soaked. she obeyed, although the cloth brought out each time mashed bone and flesh. after it was clean the voice told her to gather the roots of a slippery elm tree, make a poultice with them and fill the great hole in her boy's hip. willard smith, another son, who had escaped, gathered the roots and his mother made the poultice. their prayers and faith were rewarded. alma was healed and grew once more well and strong. chapter xxix. 1838. hinkle betrays joseph and brethren to mob-militia--court-martial orders them to be shot--soldiers sack far west--joseph preaches in independence--brethren taken to richmond for trial--clark finishes terrible work at far west and adam-ondi-ahman--mock trial and imprisonment. during this time of trouble in missouri satan gained control over the hearts of some of the leading men in the church. thomas b. marsh, president of the twelve apostles, became an apostate and joined william e. mclellin and other men who had denied the faith, in spreading evil reports concerning joseph and the church. how awful it was for these men who had seen the most glorious sights that men on earth have ever been permitted to see, now trying to stir up the spirit of murder against the prophet and to destroy the church of christ! satan found other men also that were useful aids to him in the great war he was waging. the highest men in the state became his tools. governor boggs, when the saints appealed to him for help as the mob was gathering about de witt, said that the quarrel was between the mormons and the mob and they must fight it out. but as soon as our people showed that they would fight for their lives, he brought out the whole power of the state to crush them, and haun's mill massacre was the first result. on the day of that terrible slaughter the army came before far west and camped at a safe distance. in the morning a white flag was carried toward the town, and col. hinkle went out to meet it. when he returned he told joseph that the commanders wished him and other leading men to come to their camp that night and see if they could not come to some terms of peace. the brethren agreed, but when they reached the camp they found the whole army awaiting them, and hinkle, the traitor, said: "these are the prisoners i agreed to deliver up." the mob yelled with delight and general lucas brandished his sword, as though he had done a very honorable thing. next morning, after having spent a cheerless night, the brethren were tried by court-martial. there were seventeen preachers of the different churches among the officers of this court. joseph and some of the others were not soldiers and could not be tried legally by a soldier's court. yet without being able to say a word for themselves they were condemned to be shot at eight o'clock the following morning on the public square of far west. general doniphan said boldly that it was murder, and that he washed his hands of the whole affair. it was not enough for general lucas to take the leaders by deceit, but this same day he commanded the people to give up their arms. they had to obey. then followed such a scene as that at independence just five years before, when the saints surrendered their arms to colonel pitcher at his command. the mob militia was turned loose upon the helpless ones. they robbed the houses, and hunted down and shot the men. one woman also was killed and many others suffered a fate worse than death. the prophet and his companions were not shot. the vain lucas wished to take them through the counties and show them as great prizes of war. they were permitted only to see their families, and when joseph asked the guards to allow him to speak a few moments alone with his wife, they refused. the heartless wretches dragged their prisoners away and their wives and children cried as if their hearts would break, for they never expected to see them again. lucas took them direct to jackson county, where they arrived on the fourth of november. a great crowd met them at independence, and one woman asked the guard which was the lord whom the mormons worshiped. the prophet was pointed out to her and she asked him whether he really called himself the lord and savior. he answered that he was only a man sent by jesus christ to preach the gospel. she was surprised and asked more questions, and the prophet that sunday morning stood up and preached a powerful sermon on the first principles of the gospel. this fulfilled a prophecy, for he had said publicly several months before that one of the elders would preach in jackson county before the close of 1838. during the four days that the brethren were at independence, people flocked to their prison to hear them preach and became very friendly. general clark had been put in command of all the troops by governor boggs, because clark was so heartless. he was jealous of lucas because, having reached far west first, lucas had captured the prophet, so he sent a command that the prisoners be brought to richmond, ray county, at once. but now arose a strange difficulty. the soldiers had become so friendly to the brethren that they would not take them back to clark. at last three men were induced to go and they started out with their seven captives. on the way, however, they became so drunk that they could not care for themselves, and the prisoners took away their guns and horses and kept them until they sobered up. escape would have been easy, but the brethren hoped for a trial, and all they wished was a chance to prove themselves innocent. when they reached richmond they were chained together and day and night were disgusted with the curses and filthy stories of the guards. parley p. pratt says that one night while these vile creatures were telling how they had defiled wives and virgins and dashed out the brains of men, women and children, joseph arose and in a voice of thunder spoke: "silence! ye fiends of the infernal pit! in the name of jesus christ i rebuke you, and command you to be still; i will not live another minute and hear such language. cease such talk, or you or i die this instant!" he ceased to speak. he stood erect in terrible majesty. chained, and without a weapon, calm, unruffled and dignified as an angel, he looked down upon the quailing guards, whose knees smote together, and who, shrinking into a corner, or crouching at his feet, begged his pardon, and remained quiet until exchange of guards. i have seen ministers of justice, clothed in ministerial robes, and criminals arraigned before them, while life was suspended upon a breath, in the courts of england; i have witnessed a congress in solemn session to give laws to nations; i have tried to conceive of kings, of royal courts, of thrones and crowns; and of emperors assembled to decide the fate of kingdoms. but dignity and majesty have i seen but once, as it stood in chains, at midnight, in a dungeon, in an obscure village of missouri. after joseph and his companions had been taken by general lucas to independence, general clark with about two thousand men came to far west. this made six thousand soldiers that had preyed upon the little town during one week. he had all the brethren marched out and placed in line before him. they were perfectly harmless since their arms had been taken away. after putting fifty-six of them under arrest he commanded the remaining ones to prepare to flee from missouri. he told them they need not hope ever to see their leaders again for their fate was fixed. after his speech he compelled the brethren, at the point of the bayonet, to sign deeds giving up their property to pay the expenses of the mob. general wilson had been sent to adam-ondi-ahman. he put a guard around the town, arrested all the men and then tried them in a court of which adam black was judge. the men of the town were so manifestly innocent of wrong doing that even adam black would not convict them. wilson ordered that within ten days they should all be gone from daviess county. clark, with his fifty-six prisoners, came to richmond to meet joseph and the rest of the prisoners. he seems to have settled on their fate, for elder jedediah m. grant heard him say to his soldiers: "gentlemen, you shall have the honor of shooting the mormon leaders next monday morning at eight o'clock." but clark was a great lawyer and knew that such action would be absolutely lawless. he therefore hunted for days to find some charge that he could make against his prisoners. in a letter to the governor, he said they were guilty of treason, murder, arson, burglary, robbery, larceny and perjury, but he decided to count mainly on treason and murder. a mock trial was held for sixteen days, and at the end of this time all but eleven, including joseph, hyrum, sidney rigdon and parley p. pratt, were either let out on bail or discharged. austin a. king was judge and let the worst falsehoods be given in testimony. the brethren were asked to call their witnesses. they named over fifty, and bogart was sent out with a force of soldiers to bring them in. instead of being put on the witness stand, however, they were thrown into prison. whenever any witness showed that he would tell the truth about the prisoners the mob rushed upon him with their bayonets. the condition of the saints was now very, very dark. joseph and his two counselors, sidney and hyrum, were put in liberty jail, as it seemed, only to await death. parley p. pratt, one of the apostles, was in prison at richmond. david w. patten had been killed, and thomas b. marsh, william e. mclellin and others of the apostles, had denied the faith and become the bitterest enemies to the church. the governor of the state had ordered the soldiers to slay the saints. winter was coming on and once more they had to flee and find new homes. chapter xxx. 1838-39. petition the legislature for justice--john taylor and john e. page ordained apostles--preparations to leave missouri--treatment of joseph and his fellow-prisoners--illinois the next gathering place of the saints. when joseph and his two counselors, sidney and hyrum, who formed the first presidency of the church, were thrown into prison, the saints, though in great trouble, were not without a leader. brigham young was president of the twelve apostles, the quorum next in authority to the first presidency. he gathered about him the faithful apostles and brethren and declared that he knew joseph was a true prophet. he called all those whose faith was still strong to join him in aiding the saints. an earnest petition, telling of the wrongs our people had suffered and asking for justice, was sent to the legislature of missouri. on the 19th of december this was discussed, and though many of the members were honorable men and worked hard for the cause of the saints, yet those who had helped in the outrages were too strong. the petition was laid on the table, and this meant that nothing would be done in the matter. on that very day john taylor and john e. page were ordained apostles under the hands of brigham young and heber c. kimball at far west. when it was found that the law-makers of missouri would do nothing for the saints, they knew they must obey the command of governor boggs to leave. many of them were very poor. their horses, cattle and other animals had been shot or stolen, and their homes taken from them. some of the leading men felt that every family should take care of itself, for those best off were poor enough, but brigham young declared that he would help the poor. he suggested a pledge that all who had means would use it freely until every worthy saint who wished to go should be taken from missouri. through his zeal many of the brethren entered into this covenant and most were faithful to it. when the mob saw that brigham had become a leader they began to persecute him as they had done joseph. in the middle of february, 1839, he was compelled to flee from far west. the general movement of the church had been toward the west. you remember how the saints gathered from new york to ohio and from there went to missouri. but instead of continuing westward now, brigham and others traveled to the east, and, crossing over the mississippi river, settled for a time in quincy, illinois, among a very friendly people. although he himself had escaped, he did not forget the saints that had been left behind and used all his efforts for their aid. he worked so diligently for subscriptions that many of the brethren offered to sell their hats and clothing to raise money. it was winter time, and the missouri winters are very severe. the case of amanda smith is an instance of what the people suffered and did. her husband and one son had been killed at haun's mill and another boy wounded as you no doubt remember. she had to milk, cut wood and do the work of a man. the mob swore they would kill the poor women and children who were left of this little settlement if they did not leave the state. so she with her five children set out with an ox team. after unspeakable suffering she reached quincy and then sent her wagon back for more of the saints. it was the last day of november, 1838, when joseph and his companions were thrust into liberty jail. the treatment they received was very harsh. at first they were not allowed to send or receive letters or see their friends. a number of times they were given poison, and once for five days a strange kind of meat was placed before them which the guards called "mormon beef." joseph warned the brethren not to eat of it since he believed it to be human flesh. after he was allowed to write he sent long letters of comfort, advice and instruction to the saints. in one of these he said, "we glory in our persecution, because we know that god is with us. he is our friend, and will save our souls. we do not care for them that can kill our body; they cannot harm our souls. we ask no favors at the hands of the mobs, nor of the world, nor of the devil, nor of his emissaries the dissenters, and those who love, and make and swear falsehoods, to take away our lives." in the early part of february, 1839, sidney rigdon was released by the court, but he dared not leave the prison because the mob many times had threatened to kill the brethren, should any court set them free. the jailor, however, was friendly, and let sidney out secretly one night, and he escaped. before going he showed a very bitter spirit and went so far as to say that the sufferings of jesus christ were a fool to his. this was the spirit that began to destroy his usefulness and finally led to his fall. at about this time heber c. kimball and alanson ripley were pleading with the judges at liberty to give justice to their brethren. they were so earnest that at length one of the judges looked them squarely in the face and said to the others, "by the look of these men's eyes they are whipped but not conquered; and let us beware how we treat these men, for their looks bespeak innocence." the other judges had harder hearts and would not consent to set the prisoners free. as one of the brethren was moving his family eastward, he lost the road and instead of going into illinois passed northward into iowa. here he met a certain doctor galland, who, learning the troubled story of the saints, became much interested and began to plan to have them come and settle in the territory of iowa. he owned a large tract of land and he offered to sell it to the saints. joseph learned of this while in prison and though he could not investigate it he took a lively interest in the plan, for it offered a new place of gathering for the church. much land in iowa was bought and this called attention to the little town of commerce, across the mississippi river, where the saints built the city of nauvoo. chapter xxxi. 1839. prisoners in liberty jail seek their liberty--taken to gallatin for trial--ordered to be taken to boone county--their escape from the guards--conference at far west--a prophecy fulfilled--last of the saints leave missouri. to keep the prophet and his companions in prison and to refuse their many appeals to be tried by a fair court was so plainly unjust that some of them wished to escape if the lord was willing. joseph enquired, and the answer came that if all were agreed to leave that night the way should be opened for them. lyman wight, however, was fearful, and persuaded them to wait until the following night before trying to escape. they did so, but the lord punished them for waiting. that night the jailor came in alone, leaving the doors open behind him, and they could easily have run out. the next night he came with a double guard, and also with some visitors, and when the brethren tried to escape they were stopped, and their visitors were locked up with them. when the lord directs he wishes us to act at once. as soon as the people of the neighborhood learned that the prisoners had tried to break jail, they came rushing together and were very angry; but joseph promised that no harm should be done, and their visiting brethren should not lose even a saddle blanket. this proved to be true. on the 6th of april, 1839, the captives were taken from liberty to gallatin, daviess county, for another trial before judge king. they did not hope for justice from him. he was a brother-in-law to hugh brazeale, one of the men killed in the battle between the saints and the mob in jackson county, on the 4th of november, and he had a keen hatred for the mormons. at this time, too, fifty men of daviess county had sworn that they would neither eat nor drink until they had slain joseph smith. some of the brethren feared to go, but joseph promised that if they would but trust in the lord he would preserve them, and they would receive better treatment than they had heretofore. on reaching the courthouse the mob rushed upon them, but joseph stepped out boldly and said, "we are in your hands. if we are guilty, we do not refuse to be punished by the law." hearing this, the leaders held back their men. joseph's promise came true. they were shown more kindness and were not injured, but the trial did them no good. judge king and the whole jury were drunk. brother stephen markham, who had borne true witness, had to leave gallatin in the night to save his life. judge king ordered that the prisoners be taken to boone county, and on the way the guards became helplessly drunk. this time the brethren felt that the lord had opened the way for them to escape. there was no justice in the courts for them. they had been put in prison and held there contrary to law, and they had a perfect right to escape and save their lives. this was on the 16th of april, and slowly and painfully they made their way toward the mississippi. they traveled mainly at nights, crossed swollen streams, suffered for food and shelter, but through the mercy of god at length reached quincy in safety, where they found most of the saints. a little before this last trouble for the saints in missouri began, on the 8th of july, 1838, joseph enquired to find out the will of the lord concerning the twelve. he said that they should meet on the building spot of his house at far west, on the 26th of the following april, and there take leave of his saints. the apostates and enemies, knowing of this prophecy, swore that it never could be fulfilled. far west was in their hands. there were few saints there, and the enemies threatened to kill any of the twelve if they made their appearance. brigham young called the apostles together and told them that they must fulfill the word of the lord. they set out bravely for far west, and on april 26th, 1839, before their enemies were awake, they met at the building spot of the temple and held conference. they ordained wilford woodruff and george a. smith to the apostleship, cut thirty-one persons off the church, and dismissed their meeting. after saying good-by to the saints, they set out for quincy. they had fulfilled a prophecy which the apostates sneeringly said would prove joseph a false prophet. the remaining saints now moved at once to illinois, and the great crime against liberty was complete. they had come to the new state full of hope and faith; they left it bowed down in sorrow, but with faith unchanged. they parted from their homes and possessions, worth in all many millions of dollars. they left the rough graves of their dear ones, whose bodies were buried in many cases without coffins and whose souls were crying from under the altar for the vengeance of god. chapter xxxii. 1839-40. saints locate at commerce, afterwards called nauvoo--an unhealthy place--a day of miraculous healings--apostles set out upon missions to england--their labors in that land. when the chosen people of the lord had fled from the wicked mobs of missouri and settled among the kind-hearted citizens of illinois, they began to enjoy a season of welfare and happiness, that showed to the world, after all the evil spoken of mormonism, how powerful this religion really is. this was one of those times of peace that changed with the times of trouble. and you have doubtless noticed since the organization of the church that after a season of persecution comes a season of liberty. this was the last time in the life of the prophet joseph when he could use his great mind and soul undisturbed, to advance the people he was chosen to lead; and though some troubles came to him, yet these were small compared with what he had already passed through. we love to look at the prophet during this time, in the prime of his manhood, employed at the work that was so near his heart. the church had grown to number many thousands, and its members were both in the new and in the old world. as the work grew the burden on the prophet became heavier, but he was equal to it all. on may-day, in the spring of 1839, joseph bought the first piece of land at commerce, a little village of six houses on the banks of the mississippi, about fifty miles north of quincy. the ground was low and marshy, and the place very unhealthful, but it was a beautiful situation. the great mississippi river flowed in a splendid curve on three sides of it. the name was soon changed from commerce to nauvoo, the latter being a hebrew word, meaning beautiful. ten days later joseph settled his family here, and the saints began rapidly to gather and build up a city. they lived at first in tents and log-huts and were very glad of these. land was bought also just across the river in iowa, and brigham young and others settled there. the saints were all worn out with the great hardships of the past winter, and this made them an easy prey to the disease that lurked in the swamps along the river. it was not long until most of them were taken down with chills and fever. joseph himself was stricken, his iron constitution giving way on account of nursing the sick about him so constantly. on the 22nd of july the prophet rose from his bed, and filled with the spirit of the lord he went forth, and these are some of the labors of that day as given by wilford woodruff, who was present at the time: many lay sick along the bank of the river, and joseph walked along up to the lower stone house, occupied by sidney rigdon, and he healed all the sick that lay in his path. among the number was henry g. sherwood, who was nigh unto death. joseph stood in the mouth of his tent and commanded him in the name of jesus christ to arise and come out of his tent, and he obeyed him and was healed. brother benjamin brown and his family also lay sick, the former appearing to be in a dying condition. joseph healed them in the name of the lord. after healing all that lay sick upon the bank of the river as far as the stone house, he called upon elder kimball and some others to accompany him across the river to visit the sick at montrose. many of the saints were living at the old military barracks. among the number were several of the twelve. on his arrival, the first house he visited was that occupied by elder brigham young, the president of the quorum of the twelve, who lay sick. joseph healed him, when he arose and accompanied the prophet on his visit to others who were in the same condition. they visited elder w. woodruff, also elders orson pratt and john taylor, all of whom were living in montrose. they also accompanied him. the next place they visited was the home of elijah fordham, who was supposed to be about breathing his last. when the company entered the room the prophet of god walked up to the dying man, and took hold of his right hand and spoke to him; but brother fordham was unable to speak; his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. joseph held his hand and looked into his eyes in silence for a length of time. a change in the countenance of brother fordham was soon perceptible to all present. his sight returned, and upon joseph asking him if he knew him, he, in a low whisper, answered "yes." joseph asked him if he had faith to be healed. he answered, "i fear it is too late; if you had come sooner i think i could have been healed." the prophet said, "do you not believe in jesus christ?" he answered in a feeble voice, "i do." joseph then stood erect, still holding his hand in silence several moments, then he spoke in a loud voice, saying, "brother fordham, i command you in the name of jesus christ to arise from this bed and be made whole." his voice was like the voice of god and not of man. it seemed as though the house shook to its very foundation. brother fordham arose from his bed and was immediately made whole. his feet were bound in poultices, which he kicked off; then putting on his clothes he ate a bowl of bread and milk and followed the prophet into the street. the company next visited brother joseph bates noble, who lay very sick. he also was healed by the prophet. by this time the wicked became alarmed, and followed the company into brother noble's house. after brother noble was healed all kneeled down to pray. brother fordham was mouth, and while praying he fell to the floor. the prophet arose, and looking round he saw quite a number of unbelievers in the house, whom he ordered out. when the room was cleared of them brother fordham came to and finished his prayer. soon after this great day of healing, the apostles began setting out on their mission to england. heber c. kimball had already opened the english mission in the summer of 1837, but he returned home the following year and willard richards was left in charge. we can hardly think of greater sacrifices that men can make than the apostles made in going out at this time. many were very sick and their families suffering from sickness and want. the apostles traveled without purse and scrip, relying on the lord to care for them and supply their wants. their sufferings and integrity will be lessons of faith for all time to come. on the first of july joseph and his counselors crossed the mississippi river to the iowa shore and there held meeting with the apostles. joseph blessed them for their journey, and gave much instruction concerning their coming duties, and unfolded many of the glorious things pertaining to the kingdom of god. one week later john taylor and wilford woodruff set out for their mission. brother woodruff rose from a sick bed, where his wife also lay unable to rise. he blessed her and went forth without a murmur. elder taylor was about the only one of the apostles who enjoyed health, but on the way he too was stricken down. although he was without money he would not give up, and the lord rewarded his faith. he reached new york with only one cent in his pocket. the brethren there offered to donate enough to pay his passage to england but he refused it, saying that the lord would open the way. before the day of sailing, enough money was given him to pay for his own ticket and that of brother turley, whom he had promised to take with him. parley p. pratt had escaped after great trouble from prison through the aid of his brother orson, and now together, on the 29th of august, they left nauvoo. on the 18th of september brigham young departed, though unable to walk alone, and leaving a sick wife, and a baby only ten days old. he was joined by heber c. kimball, whose wife and all but one child were sick. both brigham and heber were so weak that they could not carry their single trunk. george a. smith went three days later, leaving father, mother, sister and brother helpless in a log stable. he was so thin and pale that a man called out as he passed, "somebody has been robbing a graveyard of a skeleton." joseph said later that the apostles "went forth weeping and bearing precious seed," but they "returned with rejoicing and bearing sheaves with them." it was a glorious work they did. each one was blessed with success in his particular field. willard richards was ordained an apostle on the 14th of april, 1840, and this made eight apostles laboring in the british mission. in a little over one year 5,000 copies of the book of mormon had been printed, and 3,000 hymn books and 50,000 tracts had been published. the _millennial star_, a monthly paper, had been begun, with parley p. pratt as editor. over 3,000 more persons had joined the church, and the precious seed was sown in many parts of england, and also in scotland, ireland and the isle of man. and when the apostles came back they did return with rejoicings and their sheaves were full of precious grain. chapter xxxiii. 1839-40. joseph and companions depart for the national capital--the prophet's act of heroism--visits president van buren--the latter's cowardice--apostle hyde's mission to jerusalem--boggs' demand for the prophet and his brethren--death of the prophet's father--nauvoo chartered as a city--nauvoo university and legion. when the government of the united states was founded, the idea of the inspired fathers of the nation was to make it possible for all men to enjoy liberty and justice. each state had its government but above the states was the national government, which was to give justice when it could not be obtained in the states. this was the idea joseph the prophet had of our government, and he determined that since missouri would not right the great wrong done to the saints, he would carry their cause to the united states and there seek justice. you know something of what they suffered. they lost their lands, houses, cattle and almost all that they had, and worse than this, they were robbed of their rights as american citizens to worship god as they saw fit and to live peacefully wherever they chose to live. in the fall of 1839, in company with elias higbee and sidney rigdon, joseph went east to washington to lay the matter before the president and congress, and to ask that claims against missouri for about one and a half million dollars' worth of property be paid. while they were traveling by stage in the mountains between philadelphia and washington, the driver left his seat to get a drink of grog. the horses became frightened and began to run. the road led down a hill and the pace soon became terrific. the passengers were beside themselves with fear. joseph's presence of mind and cool bravery were at once seen. he calmed his fellow-travelers as well as possible but had to hold one excited woman from throwing her baby out of the window. he then opened the door and securing a hold on the side of the coach, although the horses were running at full speed, drew himself by main strength up to the driver's seat. gathering up the reins, he soon had the horses under control. the passengers felt that they owed him their lives, and seemed very grateful. they praised his bravery, as it of course deserved, in the highest terms, and some of them who were members of congress, said that they would speak of the act before that body, feeling sure that mention would be made of their deliverer. they asked his name, but when he told them he was joseph smith, all their gratitude and praise ceased at once, and nothing more was said. sidney had been left sick at philadelphia, but joseph and judge higbee, on the twenty-ninth of november, the day following their arrival at washington, visited president van buren and gave him their letters of introduction. he read one, and looking up with a frown on his face said: "what can i do? i can do nothing for you. if i do anything i shall come in contact with the whole state of missouri." joseph was not frightened by such cowardly words and thought the man a fool for judging before he had heard their cause. he told the president boldly of how missouri had over-ridden the constitution and of the horrible crimes that resulted. van buren was moved to pity and promised to reconsider what he had said. joseph and his companion prepared a long petition to place before congress. they met a committee of the representatives and senators from illinois and other friendly congressmen and laid their cause plainly before them. they again visited president van buren, but he had now turned against them and at this time spoke those cowardly, traitorous words: "your cause is just, but i can do nothing for you. if i take up for you i shall lose the vote of missouri." the committee appointed by congress to consider the petition reported against it also. for their own political reasons, like the president, they did not wish to favor the mormons, and besides this they probably feared to touch the great question of state's rights, which was not settled until the civil war. joseph's mission to washington seemed to be in vain. yet it was not entirely a failure. he preached a number of public sermons and he did much to spread the truth, and gained many friends. he also had a chance to become acquainted with those who were in high places in the nation, and measure his strength and intelligence with theirs. at the april conference of 1840, apostle orson hyde, who had not gone with the other members of the twelve to england, was called on a mission to jerusalem. apostle john e. page was appointed to go with him, but this he refused to do. elder hyde left nauvoo nine days later, traveled to the holy land and there offered a prayer of dedication on the mount of olives, that the jews might gather home. he then went to europe, and in germany published a pamphlet telling of the rise and doctrines of the church. his mission lasted over two years. in midsummer of the year 1840, a circumstance happened which showed that the old spirit had not died out in missouri. a party of men from that state came to nauvoo and took away by force--actually kidnapped--four of the brethren. these were james allred, alanson brown, noah rogers and benjamin boyce, and before they escaped they were nearly killed by the cruelties of the missourians. two or three months later, on the fifteenth of september, governor boggs asked governor carlin of illinois to have joseph smith, sidney rigdon, lyman wight, parley p. pratt, caleb baldwin and alanson brown arrested for having fled from the missouri prisons. although governor carlin must have known that the object of boggs was murder, yet he issued an order for their arrest, and the sheriff was sent with it to nauvoo. joseph and the others who were there went into hiding, because they knew that if they were taken back to missouri it meant foul play. the sheriff, therefore, returned the order to governor carlin. the danger was past and joseph again came out among the people. on the day before the order for the prophet's arrest was made, joseph smith, sen., the first patriarch of the church, died on account of the hardships he had endured in fleeing from missouri. he was faithful to the last and died a martyr. on the twenty-fourth of january, 1841, hyrum was appointed patriarch, and william law was made second counselor to joseph in hyrum's place. nauvoo had now grown, as if by magic, into a town of considerable size. hundreds of comfortable houses had taken the place of the half dozen huts found in the marsh, a year and a half before. the citizens now asked the legislature that it be made into a city. joseph and others wrote out a charter, and in december it was accepted by the legislature and signed by the governor. this charter, as joseph said, made it possible for any honest man to live secure, whatever his religion or party. it provided for a mayor, aldermen and councilors; also for a university and body of soldiers called the nauvoo legion. an election was held on the first of february, and john c. bennett, an educated man who had shortly before joined the church, was elected mayor. joseph was one of the councilors. at the first city council meeting the prophet presented a bill for the organizing of a university, and he was elected one of the trustees. when the legion was formed with six companies, joseph was made lieutenant general. so you see that the first president of the church, as all the others have been, was a practical man, and was willing to do his part as a citizen. he accepted the office of councilor, a somewhat humble position, because he wished to aid in giving the young city good government. at one of the first meetings he introduced a bill to prevent the sale of liquor, and this made drunkenness almost unknown. he accepted the position of trustee of the university because he was a great friend to education and wished to make the school thrive. he accepted the position of lieutenant general in the legion because it was a duty of the citizens to have a military organization; and he was willing to do his part to make it a worthy one. chapter xxxiv. 1841-42. carlin sends out the old order for arrest--joseph nurses the sheriff--the trial--don carlos smith dies--visit from sac and fox indians--baptism for dead begun--first relief society organized. the bright days of prosperity seemed to have come to the church with the spring of 1811. at a general conference held on the 6th of april, the corner stones of the temple at nauvoo were laid and three days later lyman wight was ordained an apostle. this made the quorum of the twelve complete. all the other eleven were successfully engaged in the ministry. when the summer came, hyrum and william law went on a mission to the east, and joseph went down the mississippi to quincy with them. governor carlin lived here and the prophet visited him, and the two men had a long friendly talk. the governor had commissioned joseph lieutenant-general of the nauvoo legion only three months before, and nothing was said of the order for the arrest of the prophet that had been sent out in september of the preceding year. after joseph had set out for nauvoo, carlin found the old order and put it into the hands of the sheriff and sent him with a number of men, one of them a missourian, to capture the prophet. they found and arrested him about twenty-five miles from nauvoo, but when the man from missouri began to threaten and curse, most of those who had come with the sheriff, being honorable men, withdrew and would have nothing to do with the arrest. joseph went back to quincy and his trial was set by stephen a. douglas for three days later, the 8th of june, at monmouth, warren county. sheriff king, who had made the arrest, went back with joseph to nauvoo, but on the way became very sick. the prophet took him to his own home, and he himself nursed the officer most carefully. early on the morning of the day before the trial, with about twenty good friends, joseph started for monmouth and reached there the following day. the people were very curious to see him. the different ministers had stirred up a great deal of hatred, and a mob tried to seize him but the sheriff kept them back. the trial did not take place that day and joseph was held secure in prison until the 9th. six prominent lawyers with bravery enough to defend an unpopular cause, appeared in court for joseph, and they advanced two strong reasons why the prophet should not be sent back to missouri. the first one was that the order for arrest, having been sent out once and returned to governor carlin, became void and could not be served again; and the second was, that the action of missouri had been illegal and the indictment of the prophet was obtained through fraud and bribery. stephen a. douglas was the judge, and he ordered the prophet to be set free on account of the reason given. many of the lawyers on the other side had been hired by religious people and some had even come from missouri to take part in the case. mr. o. h. browning, who later became secretary of the interior in president johnson's cabinet, was the principal attorney for joseph, and after arguing upon the points of law, he spoke of the injustice of sending the prophet back to missouri to be murdered by the ruffians of that state. he told of the sufferings the saints had endured, and so pitiful was the story that many were weeping when he closed. these were the last words of his address: great god! have i not seen it? yes, mine eyes have beheld the blood-stained traces of innocent women and children in the drear winter, who had traveled hundreds of miles barefoot through frost and snow, to seek a refuge from their savage pursuers. it was a scene of horror, sufficient to enlist sympathy from an admantine heart. and shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land, and none dare to enlist in the cause of justice? if there was no other voice under heaven ever to be heard in this cause, gladly would i stand alone, and proudly spend my last breath, in defense of an oppressed american citizen. elder amasa lyman, who was with joseph at this trial, delivered a sermon at the request of a number of people, on the evening of this day, and a much better feeling for the prophet and the saints sprang up as a result. many, of course, remained bitter and spread all kinds of lies concerning judge douglas and the trial, but all fair-minded people said that the decision was just. there was much rejoicing when the prophet reached nauvoo, for all expected that this would be the end of persecution from missouri. in july and the following months, six of the apostles came home from their mission to england, and this brought joy to the heart of joseph. the burden of governing the church was growing very heavy, and he needed these true, prudent men about him to aid in the great work. they were all dear friends of his, and he bore them a love that only faithful followers of jesus can feel for one another. but his happiness for their return and his release from danger was saddened by the death of don carlos, his youngest brother, who died on the 7th of august. when only fourteen years of age, this boy had begun his missionary work and traveled with his father preaching the gospel. he had gone on other missions later and at the age of nineteen was ordained president of the high priest's quorum. at the time of his death, in his twenty-sixth year, he was one of the city councilors and brigadier-general of the nauvoo legion. about this time the prophet was visited by a large band of sac and fox indians. some of them had read the book of mormon and wished to know more about the man who had interpreted this great record of their fathers. joseph told them of the beginning of their people, and that god had promised they should be white and beautiful again when they became righteous. he counseled them to bury the hatchet forever and to live no more for war and slaughter but to turn to lives of peace. when he had finished, keokuk, one of the chiefs, said, "i believe you are a great and good man; i look rough, but i also am a son of the great spirit. i have heard your advice; and we intend to quit fighting, and follow the good advice you have given us." at a general conference, held in the grove at nauvoo, beginning october 2nd and lasting for three days, the doctrine of baptism for the dead was publicly preached by the prophet. this had been taught already to the apostles and others, but not to the whole church. the saints were filled with joy when they learned that their fathers, mothers and other relatives and all the spirits that had passed away without a knowledge of the truth might yet receive salvation equal to their own. some baptisms had already been performed, but now the prophet said that there should be no more until they could be carried on in the temple. it was a month before the baptismal font was ready for use, and soon after it was dedicated by president young, baptizing was again commenced. in february, 1842, apostles john taylor and wilford woodruff began to publish _the times and seasons_, and in the next month joseph became editor of this paper. this was the fourth church paper that had been set up and published. in this same month of march, under the direction of the prophet, the female relief society of nauvoo was founded. you all know how much good the relief societies are doing at the present time, and this was the first in the church. emma smith, joseph's wife, was made president and eliza r. snow was secretary. chapter xxxv. 1842. bennett's plots to destroy the prophet--a prophecy--joseph charged with being an accessory to the attempted assassination of boggs--his arrest and trial--set at liberty. there are few things that will drive the spirit of the lord away from a man or woman or a boy or girl so quickly as impurity. hundreds of men have fallen in this church, some from the position of apostles even, because they were not virtuous. there are few instances that illustrate this better than the fall of john c. bennett. he was a man of great ability, had a good education and had become very prominent among the saints. but he did not resist temptation, and the spirit of god withdrew from him. then he began to draw others into his wickedness. he told a number of men and women that the prophet had said that the members of the church need not be chaste. some of them sinned with him. he even went further, and began plotting to kill joseph. bennett was major-general of the nauvoo legion and on the 7th of may, 1842, a sham battle was arranged, in which the twenty-six companies of the legion, numbering two thousand men, were to take part. joseph was lieutenant-general and he took his place with the visitors, in such a position as to be able to overlook the battle. bennett, the traitor, tried to get him alone into a certain position in the ranks, where, as later turned out, he could be shot by some of bennett's friends, and, amid the noise and smoke, the real person could never be told. the spirit of the lord prompted joseph not to go, and revealed to him the wickedness of his former friend, so the plot failed. shortly after this bennett resigned his position as mayor and was cut off the church, but with tears in his eyes he pleaded for his standing, and mercy was shown unto him. after forgiveness had been given he went before daniel h. wells, who was not then a member of the church, and stated upon his oath that joseph had never taught him "anything contrary to the strictest principles of the gospel, or of virtue, or of the laws of god or man, under any circumstance, or upon any occasion, either directly or indirectly in word or deed." he also made public confession of his wrongdoing and all the falsehoods he had told concerning the prophet. it was not long, however, before he again fell into sin, and then he was cut off the church and the world was warned against him as a wicked, impure man. he now turned his spite upon the prophet and the church and became the author of the most frightful lies. it was largely due to him that persecution again sprang up. john c. bennett might have lived an honorable life, held important positions of trust and been a favored servant of god, if he had resisted temptation. he now became an enemy of the truth, was a murderer in his heart, and after a short life of crime, died a most wretched death. one day joseph crossed the mississippi river from nauvoo to montrose, on the iowa shore, in company with a number of prominent free masons. he was waiting for them in the shade of the masonic building while they finished up their business on the inside, when the subject of the missouri persecutions came up and joseph made a prophecy. he said that the saints would continue to suffer much affliction and would be driven to the rocky mountains. many would apostatize, others would be put to death or lose their lives through exposure and disease, but some of those present would live to go and help make settlements and build cities and see the saints become a mighty people in the midst of the rocky mountains. this prophecy was made on the 6th of august, 1842, five years before any latter-day saint ever saw the valley of the great salt lake. two days after this, on the 8th of august, the prophet and orrin porter rockwell were arrested by the sheriff and two deputies of adams county, on the charge of murder. three months before, lilburn w. boggs was found one night lying in his bed at his home in independence, jackson county, with three bullet wounds in the head. these were not fatal and he soon recovered. the report was spread that the mormons had done this to punish boggs for the murders of the saints which he had sent the mob to do; but there was no evidence to show that any member of the church had been in the slightest degree connected with the crime. in the latter part of july, almost three months after the shooting, boggs swore out a complaint against orrin p. rockwell for having tried to murder him, and against joseph smith as his aid in the crime. boggs had applied to governor reynolds of missouri, and reynolds had applied to governor carlin of illinois, for the arrest of the prophet and brother rockwell as fugitives from justice. thousands of people had seen joseph at nauvoo on the day that boggs had been shot. certainly he had not been in missouri, and therefore had not fled from the state. according to his right, the prophet demanded that they be taken to the city court of nauvoo for a hearing. this the officers refused to allow but seeming not to know what their duties really were, they went back to quincy to consult with governor carlin. when they came back, two days later, brother rockwell had gone east, and joseph had hid himself, not wishing to be taken, contrary to law, back to missouri. the sheriff tried to frighten emma into telling where joseph was, by threatening her if she refused, but it was of no use. during more than four months the prophet was hiding at nauvoo and the neighboring country, though once he same suddenly before the people and preached to them. during this time he wrote important letters to the saints, especially on the subject of baptism for the dead. all kinds of tricks were tried in order to capture him. a reward of $1,300 was offered for his arrest, and the threat was made that if he was not found the mob would come upon nauvoo and burn the city. on hearing this last, the prophet told wilson law, who had been made major-general, that though the saints would make every sacrifice that god or man could require at their hands to preserve peace, yet they should defend themselves if necessary. at length, relying on the advice of mr. butterfield, an able lawyer who had become joseph's attorney, and the promise of thomas ford, who had been elected governor of illinois after the end of carlin's term, the prophet permitted himself to be arrested by wilson law on the 26th of december, and, with a company of brethren, set out for springfield, the capital of illinois, to be tried before the circuit court. on the last day of the year 1842, the prophet was released by judge pope on two thousand dollar bonds to appear for trial the following week. the court house was crowded with people. some were friendly to the prophet and others were his enemies, but all wished to see him. after he was set free, he went to visit governor ford and on his way he passed between two walls of people. soon after this a loose team went dashing past the state house and somebody called out, "joseph smith the mormon prophet is running away." the legislature at once dismissed and the members came running out of doors to take part in the excitement. the prophet had grown to be a very interesting person to them. next morning being sunday, the state house was offered for the purpose of holding a meeting. orson hyde and john taylor preached to a great congregation. the trial was held on the 4th of january, 1843, and after a powerful argument by mr. butterfield, judge pope decided that the whole action of the missouri and illinois officers, in trying to take the prophet and carry him away for trial, was illegal. by this decision joseph was given his liberty again. he returned to nauvoo on the 10th of january and the saints were overjoyed to see him in safety again. the twelve apostles set apart the 17th of that month as a day of humility, fasting, praise, thanksgiving and prayer. this day was kept, and all were truly grateful to god for having preserved the prophet's life. next day joseph and emma gave a banquet to many of the saints in honor of the fifteenth anniversary of their marriage. chapter xxxvi. 1843. a bloody war predicted--the prophet's interview with stephen a. douglas--a prophecy--the celestial order of marriage--joseph kidnapped and abused--he entertains the men who sought to take his life. when judge pope declared that joseph was a free man again after the trial at springfield, on the fifth of january, 1843, a few months of peace followed his long hiding. it was a happy, busy time for the prophet--a time when many prophecies were uttered by him and much precious truth given to the saints. in the early part of this year there was a great stir made about the prophecy of a man named miller who said that jesus and the day of judgment were to come on april 3rd. a committee of young men came from new york to see joseph about this, and he said positively that the lord would not come in the year 1843 to reign in this world. at a later time in a conference, he declared to the saints that jesus would not come before he, joseph, was eighty-five years old. orrin p. rockwell was captured by the missourians and thrown into prison in the month of march, and when the prophet heard it, he prophesied in the most positive terms that brother rockwell would get away honorably from his captors. one night about the same time joseph, wilford woodruff and willard richards saw a great streak of light in the sky in the shape of a sword with the hilt downward. the prophet told them that as sure as god sits on a throne in heaven, so sure would there be a bloody war, and the flaming sword was a certain sign thereof. a short time after this he repeated the prophecy that the bloodshed should begin in south carolina. on the eighteenth of may, joseph passed through quincy, and on the invitation of stephen a. douglas, stopped and dined with him. judge douglas asked for an account of the missouri persecutions, and when joseph finished it, douglas spoke in the strongest terms against boggs and the other officials and said that they should be punished. after dinner joseph said to his host: judge, you will aspire to the presidency of the united states, and if you ever turn your hand against the latter-day saints, you will feel the weight of the hand of the almighty upon you; and you will live to see and know that i have testified the truth to you, for the conversation of this day will be with you through life. the prophecy was fulfilled. douglas did turn his hand against the latter-day saints, in the hope of winning favor thereby, and when he ran for president against abraham lincoln in the fall of 1860, he was defeated, and soon after died. a great trial came to the prophet in the latter part of his life and a very severe test was made of his willingness to obey the word of god unto him. the lord revealed that he wished his faithful servants to take more than one wife, as did the patriarchs and righteous men of old. this was so new and strange a practice that the prophet hesitated and did not at once obey. he put it off from time to time until at length an angel of god appeared before him with a drawn sword, and said that unless he obeyed the command to teach this doctrine and establish it his priesthood would be taken from him and he would be destroyed. of course two warnings of this kind were not needed, and joseph at once began to teach hyrum and other faithful, true men the will of the lord. he told emma, his wife, but at first she looked at it as he had done. after a struggle she consented that her husband take other wives and she herself gave them unto him. even then joseph did not think it wise to make the revelation public, and not until the twelfth day of july was it written down. just one month later it was read before the high council at nauvoo, by hyrum smith. in speaking on the principle hyrum declared that those who accepted it would be blessed with the spirit of god and the confidence of the saints, while those who rejected it should lose their faith and power, and this proved true. the prophet was not engaged entirely in spiritual matters during the first half of 1843. he had been elected mayor of nauvoo, and gave much attention to his various duties. he was full of life and vigor and kept up his athletic practices. it was during this time that he met william wall, a champion wrestler of ramus, illinois, and had a friendly bout with him. it must have been a fine thing to see those two powerful men struggling with all the skill they had for the mastery, but wall had met a match and joseph came off victor. in the month of june a plot was laid for bennett, the apostate, and samuel owens, the old leader of the jackson county mobs, to bring joseph back to missouri. they worked upon governors reynolds and ford; and two men, sheriff reynolds of jackson county and sheriff wilson of hancock county, were sent to capture him. the prophet was visiting near dixon, about one hundred and fifty miles from nauvoo, when the two officers, disguised as mormon missionaries, came to the house where he was staying and said, "we want to see brother joseph." as soon as he came to the door they drew their pistols and threatened, with many curses, to kill him. he told them to shoot, he was not afraid to die, but he demanded that they show some writ on which they made the arrest. they had no writ to show, but they struck him with their pistols, dragged him to the wagon and tried to drive away. stephen markham, however, held the horses although the officers swore they would shoot him, until emma brought joseph's coat and hat. it was eight miles to dixon, and on the way these bad men kept striking him and punching him in the sides with their pistols. when they reached the tavern, where they changed horses, the prophet was almost fainting. a great spot on each side was black and blue from their blows. brother markham had followed the kidnappers on horseback to dixon, and before they could get away, he told the story of the outrage and secured a lawyer. the brutal officers were arrested and placed in charge of sheriff campbell and joseph was given a writ of habeas corpus, which permitted him to have a hearing before the circuit court at ottowa. next day joseph, in the hands of reynolds and wilson, and they in the hands of sheriff campbell, started out. they stopped at night at papaw grove, where the prophet was asked to preach. reynolds jumped up and yelled that the people must disperse, but an old man with a thick cane walked up and said to the missourian: "you damned infernal puke, we'll learn you to come here and interrupt our gentlemen. sit down there, and sit still. don't you open your head until general smith gets through talking. if you never learned manners in missouri, we'll teach you that gentlemen are not to be imposed upon by a nigger-driver. you cannot kidnap men here." reynolds knew that he would be lynched if he did not behave, and he sat down very quietly. the prophet spoke for an hour and a half on marriage, the subject called for by the audience. judge caton of the circuit court was found to be in new york. a new writ was made out and the party started for quincy to have the trial before judge douglas. stephen markham rode quickly on horseback toward nauvoo, but on the way met one hundred and seventy-five men, who, hearing that the prophet was being kidnapped, had come to rescue him. when they met him some of them burst into tears and threw their arms about him. joseph said to reynolds and wilson, "i think i will not go to missouri this time, gentlemen, these are my boys." the two sheriffs were frightened nearly to death, thinking they were going to be punished at once, and reynolds asked, "is jem flack in the crowd?" some one answered that the missourian would see him the next day. with a doleful look reynolds whined, "then i am a dead man, for i know him of old." the prophet, however, gave the officers his pledge that no harm should be done them. it was decided by joseph's lawyers and the others that the trial might be held at nauvoo instead of quincy and this was very pleasing to the prophet. reynolds and wilson, however, kept plotting to get joseph into the hands of his enemies. they wished to take him to the mouth of rock river, which flowed into the mississippi, where a band of their friends were waiting to help them, but sheriff campbell, who had them under arrest, took away their arms and kept them from again running away with the prophet. before they reached nauvoo one of the lawyers for the kidnappers challenged any of the party to wrestle at side-hold for a wager. stephen markham offered to wrestle him for fun and the lawyer threw him. joseph's enemies, lacking the spirit of true sport, began making fun of brother markham and his friends. the prophet turned to philemon c. merrill, a young man, and said, "get up and throw that man." brother merrill was not a side-hold wrestler and he hesitated, but joseph again commanded him in such a tone that the young man waited to offer no excuse. he stood up, held up his arms and told the lawyer to choose his hold. he did not object when his opponent put his right arm under. the prophet said: "philemon, when i count three, throw him." as soon as the signal was given, brother merrill swung the lawyer over his shoulder and threw him, head downward, to the ground. all who saw the act were filled with awe. at nauvoo all was gladness at the prophet's safe return. hyrum took his brother in his arms and wept for joy. a feast was prepared at the prophet's house and reynolds and wilson with about fifty others sat down at the table. emma entertained these men who had tried to kidnap and murder her husband, as if they were guests of honor, but so brutal had they become that when they left nauvoo they went to carthage and tried to raise the militia to come upon the city of the saints. this governor ford was wise enough to refuse. joseph was set free by the court at nauvoo, and for a time his troubles were at an end. chapter xxxvii. 1843-1844. the prophet a model of perfect manhood--apostasy of men who had been his friends--christmas day--the prophet a candidate for the presidency of the united states--prediction concerning the saints--the work of his enemies. the last time of peace in the life of the prophet joseph smith had come, and even this peace was broken by the mutterings of a storm that was about to break upon him and crush out his dear life. at this time joseph was as complete a man, and his life was as nearly perfect, as can be found among mortal men in all the history of this world. he had an almost faultless body. he was full of physical strength and courage and possessed the best of health. his mind was great and vigorous. he had a broader view of politics and philosophy than the deepest politicians and philosophers of the world. he was living near unto god, and enjoyed the presence of that best companion, the holy ghost. he felt that his end was near and this seemed to raise him above the conditions and weaknesses of mortal men. he had so many exalted thoughts and doctrines to teach the saints, and he strove so hard to make them understand! oh, his life was indeed beautiful! there were many things that saddened these last few months. meetings were held by his enemies to rouse the spirit of hate against him, but more serious and more sorrowful was the fall of some of the men who had been his dear friends and companions. wilson law, who only a short time before had spoken burning words of truth in defense of joseph, having given way to temptation, lost his former love and became a bitter enemy. william law, francis and chauncey higbee, robert and charles foster, followed the same course. even sidney rigdon lost the spirit of the gospel and would have been rejected by the saints, if hyrum had not pleaded for mercy. joseph knew too well sidney's true condition and no longer gave him his trust and confidence. early christmas morning of 1843, joseph and hyrum awoke thinking they heard the sweet singing of angels. the song was, "mortals awake, with angels join." they rose from their bed, and, going to the window saw below them in the hazy light of dawn, a group of women and children who were singing this christmas carol. the melody filled their hearts with tenderness and joy, and after the song was ended, joseph pronounced a blessing upon the singers. that same christmas day, orrin porter rockwell, with long hair, looking rough and wild, appeared among the company gathered at the prophet's home. he had been set free from the missouri prison and came away honorably as the prophet had prophesied. he told a thrilling story of his adventures, and one little circumstance he related shows his character. knowing that joseph had great confidence in porter, reynolds had tried to persuade him to go and lead the prophet into a trap so that the missourians could catch him. they promised brother rockwell great rewards and safety--almost anything he wished if he would but act the traitor. reynolds said to him, "you only deliver joe smith into our hands and name your pile." but porter replied, "i will see you all damned first, and then i won't." in the spring of 1844, many leading men asked joseph to permit them to name him as a candidate for the presidency of the united states. after much thought and prayer he consented, and on the twenty-ninth of january, he was nominated at nauvoo. one week later he wrote an address to the people of the united states, giving his ideas of what the president and congress should do. he was not the choice of either the democratic or whig party, but he had principles of his own that were far in advance of the politics of that day. he declared that slavery was wrong, but said that the slaves should be bought and set free by the government. just think of the millions of lives that would have been saved and the millions of dollars also, if his plan for the freedom of the slaves had been accepted! in the spring some of the apostles and many of the elders went out to the states to speak in favor of joseph's election. while the prophet was working for peace in the nation and working for peace toward the saints, his enemies were holding meetings to plan for his destruction. one of these was at carthage, on the seventeenth of february, the very day that joseph sent out an appeal to the good people of the state for peace. the meeting was made up of men whose later actions showed that they were willing to murder in order to do away with the prophet, and yet they appointed, awful as it was, a day for fasting and prayer, thinking, no doubt, that this would make their bloody work appear as righteousness to the world. you remember a short time before this joseph had prophesied that the saints would go to the rocky mountains, and there become a mighty people. when he saw trouble gathering, his mind turned toward the west. he directed exploring parties to prepare themselves and go out to look for a suitable resting place for the saints, when their next move should come. in civilization there seemed no rest for them. many times he referred to the subject and directed the apostles to secure strong, prudent men and send them out. many volunteered and prepared themselves to go. joseph at this time prophesied that within five years the saints should be out of the power of mobs and apostates. he did not live to see this fulfilled, but you know how true the prophecy was. by february of 1849, five years from the time that the prophet uttered it, the body of the church was in salt lake valley, one thousand miles from their old persecutors. a special conference of the church was held at nauvoo, beginning the sixth of april, 1844. the seventh was sunday and twenty thousand saints gathered to hear the prophet speak. elder king follett, a faithful man who had been in prison with parley p. pratt in missouri, had died a few days before, and joseph's mind was drawn to the eternal glory that this man and other faithful saints will obtain. for three and a half hours, in power rested the holy ghost upon him and he spoke. his voice was like the voice of an angel, and the people sat motionless, almost breathless, listening to hear every word. the laws and fosters could no longer hide their wickedness and they were publicly cut off the church. now began their lawless, murderous course. before the week had passed a number of them were arrested and fined for the assault and resisting officers of the law. joseph was determined that they should not deceive innocent saints, and before they were cut off he laid open their wickedness in public, and their thirst for his blood grew stronger within them. william law and others went to carthage and swore to a complaint before the circuit court, charging the prophet with polygamy and perjury. joseph heard that an order for his arrest was out, and so on the twenty-fifth of may, he went of his own free will to carthage to give himself up. he obtained lawyers there and wished to have the case tried at once, but the other side succeeded in having it delayed until the next term of court. joseph was left in the hands of a sheriff, who knowing the prophet's honor let him go free. he learned from some of the apostates, who were not so bitter as others, that a plot had been formed to murder him that night at carthage. hyrum and others of his friends were with him, and when the mob was not expecting it, they left carthage and went rapidly toward nauvoo. joseph rode his favorite horse, a beautiful animal which he called joe duncan. they reached home soon after dark by rapid riding. chapter xxxviii. 1844. the plot of an apostate--the publication of the nauvoo "expositor"--declared a nuisance and abated as such--joseph's last public speech--he and his brother hyrum leave nauvoo--return to the city--"i am going like a lamb to the slaughter." the mutterings of that storm of hatred, lies and murder changed to the storm itself when the _nauvoo expositor_ came out on the seventh of june, 1844. it was a weekly newspaper printed by the laws, higbees and fosters, and was filled with the apostate spirit. joseph and hyrum were the main objects of its lying attacks. it also urged that the charter of nauvoo be withdrawn on account of the fraud and crimes which, it said, were practiced under it. on this same day robert foster came to the prophet and asked to see him alone, saying he wished to come back into the church. joseph refused to see him without witnesses, and as they spoke he pointed to foster's breast and said, "what have you concealed there?" foster confessed it was his pistol, and after a few more words, left the house, promising to come back, but he never came. it was soon learned that he had wished to draw joseph off alone and then murder him. three days after the _expositor_ came out, the city council met and decided that this paper was a public nuisance, and, as in ordinary cases, marshal john p. greene was directed to remove it. taking a number of men with him as assistants, he quietly went to the office, took the press out of the building, broke it and pied the type. joseph, as mayor of the city, made a proclamation telling why this action had been taken. it was simply self-protection. if the _nauvoo expositor_ had gone on, sooner or later mobs would have come upon nauvoo, and the city would have suffered the terrible fate of far west. the publishers hurried to carthage and told their story. constable david bettis worth was sent to arrest joseph and hyrum smith and the others who had been concerned in destroying the _expositor_. thomas morrison, justice of the peace at carthage, had issued a warrant and had directed the officers to bring the prisoners before him or some other justice of the peace within the county. joseph and hyrum asked that they be taken before a justice of the peace in nauvoo, but the constable said, "i will be damned but i will carry you before justice morrison at carthage." the brethren therefore obtained a writ of habeas corpus from the city court of nauvoo and after being examined were set free. though marshal greene's action had been perfectly lawful and regular, it was a somewhat unusual thing to do, and joseph sent a statement to governor ford when the excitement began to rise, telling plainly the whole affair and offering to go to springfield, the capital of illinois, to be tried by any court that could properly try the case. judge thomas came to nauvoo on the sixteenth and counseled marshal greene, joseph, hyrum, john taylor and the others who had taken part in destroying the press, to go before a justice of the peace and be tried for the offense, saying that if they were acquitted, he would be bound to make the mob keep the peace. they went before daniel h. wells, who was not then a member of the church, and after a full careful trial, were set free, esquire wells deciding that they were not guilty. on the very day that this trial was held mobs began to gather. hundreds poured over the mississippi river to have a hand in what they thought would be bloody work, and the worst characters in the surrounding country gathered, with muskets and cannon, to attack nauvoo. as commanding officer of the nauvoo legion, joseph ordered his men to arms and declared the city under martial law. he stood upon the platform in full uniform and spoke to his soldiers and the saints. it was his last public address. as he spoke he drew his sword and stretched his arm toward heaven, and standing there in the splendor of his manhood, he uttered these words: "i call god and angels to witness that i have unsheathed my sword with a firm and unalterable determination that this people shall have their legal rights, and be protected from mob violence, or my blood shall be spilt upon the ground like water, and my body consigned to the silent tomb." about this time the prophet told a dream that he had had. he was riding in a carriage with his guardian angel, and at the roadside he saw two snakes coiled up together. the angel explained that these were robert foster and chauncey higbee. farther on william and wilson law dragged him from his carriage, and after binding his hands, threw him into a deep pit. terrible beasts then fell upon wilson and a serpent coiled itself about william and they cried, "o, brother joseph, brother joseph, save us or we perish." he told them that they had bound him and thrown him into a pit and he could not help them. then his angel came and said, "joseph, why are you here?" he replied, "mine enemies fell upon me and bound me and threw me into this pit." the angel took him by the hand, drew him up, and they went on together. governor ford came into carthage three days after the nauvoo legion had been called out, and at once sent to joseph asking that a committee of discreet men be sent to him from nauvoo. apostle john taylor and dr. john m. bernhisel, after hastily gathering a number of papers, set out to lay the true condition of things before the governor. he talked with them and read aloud their written statements while in the company of the worst enemies of the church, who continually interrupted him with oaths and threats. he plainly showed that he was too weak, or at least unwilling, to enforce the law. when joseph and hyrum learned this they knew their only course to save nauvoo, without giving themselves up to slaughter, was to flee. on the night of the twenty-second of june, while the tears were flowing fast from their eyes, joseph and hyrum, in company with willard richards, bade farewell to their families and nauvoo and crossed the mississippi river. orrin p. rockwell rowed them over in a leaky skiff, and on the way they used their boots and shoes to bale out the water to keep from sinking. on the next morning they began to prepare actively for their journey westward, having decided that they would go to the rocky mountains, knowing that if they were absent from nauvoo the mob would hot attack the city. as they were thus working, word came from emma and many of those who had pretended great friendship, asking joseph to return to nauvoo, insinuating that he was a coward and was running from danger. joseph and hyrum were men that could not bear this reproach. they at once set out for home, and as they went joseph said, "we are going back to be butchered." hyrum replied, "if we live or die, we will be reconciled to our fate." as they walked to the river bank, joseph, deep in thought, fell behind, and some one called to him to hasten. he looked up and said, "there is time enough for the slaughter." next morning, joseph, with the seventeen others for whom the order of arrest had first been made, started for carthage. as they passed the temple the prophet gazed upon it and looked over the city, then in a tender, sad tone he said to his companions: "this is the loveliest place and these are the best people under the heavens; little do they know the trials that await them." on their way they met captain dunn with sixty troopers from carthage. he had an order for the state arms held by the nauvoo legion, from governor ford, and joseph, as lieutenant-general, signed this at his request. after this act the prophet said to those about him: "i am going like a lamb to the slaughter, but i am calm as a summer's morning. i have a conscience void of offense toward god and toward all men. if they take my life i shall die an innocent man, and my blood shall cry from the ground for vengeance, and it shall yet be said of me, 'he was murdered in cold blood.'" dunn feared to go to nauvoo on the brutal errand of the governor, and asked joseph to go with him so that he might be safe. though the brethren were loth to give up their arms, fearing a repetition of independence and far west, yet they had such faith in the prophet's command that they obeyed. these, you remember, were state arms and the governor had a right according to law to demand them, though he was a coward for doing so. their obedience shows how willing the saints were to obey the law. again bidding farewell, joseph and hyrum turned away and left nauvoo forever. chapter xxxix. 1844. under the governor's pledge of protection joseph and his brethren go to carthage--arrested and imprisoned--occurrences at carthage--plot to murder the prophet--governor ford's cowardice and treachery. the departure from nauvoo was the beginning of the end. the brethren reached carthage about midnight, and found the mob awaiting them. as they came up a flood of threats and curses poured out from the drunken rabble. governor ford, hearing this, put his head out of the window and begged the mob to go quietly to their quarters, promising to exhibit the prisoners in the morning. they spent the rest of the night at an inn where they found a number of apostates, who said openly that the intention was to kill them. early next morning they gave themselves up to constable bettisworth, who had made the arrest at nauvoo, and then went to see the governor. he had sent word to them before they reached carthage that they would be protected from harm, and now he gave his word and promised as governor of illinois that they should have protection and a fair trial. when the visit was over ford took them before the mob militia and introduced the prophet and hyrum as generals joseph and hyrum smith. the carthage greys threw up their hats, drew their swords and yelled, "we will introduce ourselves to the damned mormons in a different style." ford answered, "you shall have the full satisfaction." soon after the greys were put under guard for mutiny, but were at once set free. when the brethren returned to the tavern from their visit to the governor, the leaders of the mob called on joseph. they confessed he did not look like a desperate man, but said that they could not see his heart. he answered that he could see their hearts, that they were filled with murder. he prophesied to them that they should see scenes of blood and horror to their hearts' content. many should face the cannon's mouth and endure all the evil they knew of. the brethren had come to carthage to be tried before justice morrison on the charge of riot, because he had issued the order for their arrest and the governor was not satisfied to accept the judgment of daniel h. wells or any other justice. but now in the afternoon of the twenty-fifth they were brought before robert f. smith who was also captain of the carthage greys and a more bitter enemy than morrison. the brethren were released on seven thousand five hundred dollar bonds. that morning joseph and hyrum had been arrested for treason and at night the constable came with an order from smith to take them to prison. their lawyers refused to permit them to go, since the action was illegal, and smith applied to the governor for advice. ford said, "you have the carthage greys at your command." the justice of the peace, seeing the point, went with his men and dragged joseph and hyrum to prison. the night was spent in prayer by the prisoners and the brethren who had gone with them. next morning on joseph's written request, governor ford came and joseph had a long talk with him. the prophet explained the whole situation, and ford seemed perfectly satisfied. he pledged the honor of himself and his officers to give the prophet protection and he promised that if he went to nauvoo the following day, he would take him back. after ford left, the brethren took turns in preaching to the guards. several times they were changed because the men refused to take any part in doing such a terrible wrong to those whom they had grown certain were innocent. at half past two in the afternoon the jailor refused to give up the prisoners on the order from justice smith, as smith had no authority to demand them. once more the governor advised the use of the carthage greys in place of law, and the prisoners were forcibly taken into court. the charge was treason, and for a long time smith refused to have witnesses from nauvoo, but at length the trial was put off until the twenty-ninth of june, three days later. when they went back to prison that night, hyrum, who seemed far more hopeful than joseph, read from the book of mormon comforting passages that told how god in marvelous ways had delivered his servants. the prophet then bore his testimony in great power to the guards concerning the truth of the gospel, and late at night the prisoners lay down to sleep. after a time joseph whispered to dan jones who was lying beside him, "are you afraid to die?" and brother jones replied. "has that time come, think you? engaged in such a cause, i do not think that death would have many terrors." then the prophet whispered, "you will yet see wales and fulfill the mission appointed you, before you die." next morning brother jones left the prison to learn the cause of a disorder outside during the night. frank worrel, one of the carthage greys, said: "we have had too much trouble to bring old joe here to let him escape alive, and unless you want to die with him, you had better leave before sundown; and you are not a damned bit better than him for taking his part, and you'll see that i can prophesy better than old joe, for neither he nor his brother, nor anyone else who will remain with them, will see the sun set today." as brother jones went on he learned positively that the carthage greys and others of the mob intended to kill the prisoners that day. he hurried to the governor and found that ford had decided to go to nauvoo, taking the best troops with him and leaving the prisoners in the hands of the mob. he would not listen to what brother jones said, and even refused to allow any of the prophet's friends who were outside the jail to go back, nor apostles taylor and richards, who were inside, to come out. brother jones went away and soon returned with cyrus h. wheelock and john p. greene. they urged the governor to remember his promise and not to leave those whom he had pledged the honor of the state to protect, to be murdered in cold blood; but ford was too great a coward to disappoint the mob. he set out for nauvoo. perhaps the governor did not know for certain that the plot was to kill the prisoners during his absence, and yet he knew the danger they were in, for he said in his speech to the saints: "a great crime has been done by destroying the _expositor_ press, and placing the city under martial law, and a severe atonement must be made, so prepare your minds for the emergency." this was the afternoon, and as he spoke, a cannon in the distance was heard. one of his aids whispered something in his ear and immediately the governor with his officers and the troops rode away as though in fear. it was probably the cannon fired near carthage as a signal that the mob had been successful in its foul work. while at nauvoo during the day, ford and his friends had gone into the temple and some amused themselves by breaking the horns off the oxen that held up the baptismal font, and the officers were heard to say time after time that the prophet would die that day. chapter xl. 1844. the prisoners in carthage jail--surrounded by a mob with painted faces--the martyrdom--the return to nauvoo--funeral and burial--conclusion. when governor ford left carthage on the morning of the twenty-seventh of june, taking with him the friendly troops of captain dunn, he disbanded all but the carthage greys, and left them to guard the prison. two hundred of the disbanded soldiers, with blackened faces came to make the attack. when all was ready, the eight men at the door of the jail loaded their muskets with blank cartridges and waited. the four prisoners, joseph and hyrum smith, john taylor and willard richards, spent a very dull, gloomy day, seemingly weighed down by the terrible fate before them. in the afternoon, brother taylor sang this beautiful hymn: a poor wayfaring man of grief, hath often crossed me on my way, who sued so humbly for relief that i could never answer nay. i had not power to ask his name; whither he went or whence he came; yet there was something in his eye that won my love, i knew not why. once, when my scanty meal was spread, he entered--not a word he spake! just perishing for want of bread, i gave him all; he blessed it, brake, and ate, but gave me part again; mine was an angel's portion then, for while i fed with eager haste, the crust was manna to my taste. i spied him where a fountain burst, clear from the rock--his strength was gone, the heedless water mocked his thirst, he heard it, saw it hurrying on. i ran and rais'd the suff'rer up; thrice from the stream he drain'd my cup, dipped and return'd it running o'er; i drank, and never thirsted more. 'twas night; the floods were out; it blew a winter hurricane aloof; i heard his voice, abroad, and flew to bid him welcome to my roof. i warm'd, i cloth'd, i cheered my guest, i laid him on my couch to rest: then made the earth my bed, and seem'd in eden's garden while i dream'd. stripp'd, wounded, beaten nigh to death, i found him by the highway side; i rous'd his pulse, brought back his breath, reviv'd his spirit, and supplied wine, oil, refreshment--he was heal'd; i had myself a wound conceal'd; but from that hour forgot the smart, and peace bound up my broken heart. in prison i saw him next--condemn'd to meet a traitor's doom at morn; the tide of lying tongues i stemm'd, and honor'd him 'mid shame and scorn. my friendship's utmost zeal to try, he asked if i for him would die; the flesh was weak, my blood ran chill, but the free spirit cried, "i will!" then in a moment to my view, the stranger started from disguise; the tokens in his hands i knew, the savior stood before mine eyes. he spake--and my poor name he nam'd--"of me thou hast not been ashamed; these deeds shall thy memorial be; fear not, thou didst them unto me." after this sweet song was ended the prophet asked him to repeat it. he said that he had not the spirit of singing, but they urged him and he sang it again. shortly after five o'clock some of the brethren saw men with painted faces running around the corner of the jail toward the stairs. there was a cry of surrender. three or four gun shots were heard and in a moment the mob was at the door. the brethren placed their bodies against it and held it shut. a pistol bullet was fired into the keyhole to break the lock. hyrum stepped back and a bullet through the door panel struck him in the face and two through the window at the same moment tore his flesh. he fell saying: _"i am a dead man."_ the door was forced open and gun barrels were thrust through. joseph fired three shots into the hallway from a pistol that had been left with him by brother wheelock. brothers taylor and richards with heavy walking canes, tried to beat down the guns. the muskets belched great flashes of fire into the room, and it seemed that in a moment they would all be destroyed. john taylor sprang to the window but a bullet from the door pierced his thigh and he fell on the sill. he was slipping out headfirst when another bullet from the outside struck his watch and drove his body back into the room. to save himself he began to crawl under the bed, when three other bullets splashed his blood upon the walls. joseph saw his brother hyrum dead on the floor and john taylor apparently dying. willard richards was still unharmed, and to save him, the prophet ran to the window intending to spring out. while he stood for just an instant before making the leap, two bullets struck him from behind and one from the mob below. his dying words were: _"oh lord, my god!"_ he smiled and fell to the ground--dead. a hatless missourian with bare legs and arms, ran to him and set his body in a sitting position against the curb of a well. colonel levi williams ordered four men to shoot. they fired their bullets into the prophet's body, but he was past the power of men to hurt. the ruffian who had placed the body against the curb, with gleaming knife in his hand rushed to cut off the head and thus gain the reward offered by enemies in missouri. suddenly a light from heaven burst upon the scene, the knife fell to the ground, and the missourian and the four men that had shot joseph were as if turned to stone. the mob in terror fled on all sides, but williams called them to take away their four companions. they threw these into the wagon and then set off. willard richards had suffered only a slight wound in the ear and after hiding brother taylor under an old mattress in another cell, he went out to learn whether the prophet was really dead or not. though he thought the mob would kill him, he determined to find out joseph's fate. he came back and told the awful news to apostle taylor, and a dull, lonely, sickening pain, more terrible than the pain from his wounds, came over that faithful man. doctor richards prepared the bodies of the prophet and patriarch, and early next morning, after providing for brother taylor, started for nauvoo. thousands of weeping saints met the sorrowful procession. the bodies were taken at once to joseph's home and arranged for burial. apostle richards and colonel stephen markham and others spoke to the saints, telling them that vengeance belonged to god, and exhorting them to remain at peace. next morning the doors were opened and ten thousand saints passed by the coffins of the martyrs and looked upon their beloved faces. at night the funeral was held, but bags of sand were placed in the rough pine boxes where the caskets had been, and these were buried. at midnight the bodies were carried by ten of the brethren and were secretly buried under the foundation of the nauvoo house, from which place at a later time they were moved and again buried. this secrecy was necessary for fear of those who would have robbed the graves. and this is the life and death of the man who was chosen, when the foundations of the world were laid, to stand next to jesus christ, the only begotten, in the importance of his work here upon the earth. god took him in his youth and trained him in his own school. he was a mortal man, but how splendid was his manhood, how glorious his mortality! like the master, he died young, but like his also were the mighty works he performed in that life. he died as he had lived, the type of highest love. he offered his life for his friends and sealed his testimony with his blood. http://mormontextsproject.org/ for a complete list of mormon texts available on project gutenberg, to help proofread similar books, or to report typos. special thanks to trevor nysetvold for proofreading. history of the prophet joseph by his mother lucy smith as revised by george a. smith and elias smith. improvement era: salt lake city, utah, 1902. introduction. this history of the prophet joseph smith, originally entitled, "the history of mother smith, by herself," was written at the dictation of lucy smith, mother of the prophet, by mrs. martha jane knowlton coray who acted as her amanuensis. it was taken from the words of mother smith and dictated from memory mostly, but she also made use of such historical memoranda of the events related as were within her reach. of the original manuscript one copy was taken which was left with lucy smith, while the original was retained by the writer. this original, mrs. coray held in her possession until her arrival in utah, when she subsequently deposited a copy of it with president brigham young. lucy smith died near nauvoo, may 5, 1855; but years prior to this date, some of her effects were left in the hands of her son, william smith, among them being the manuscript copy of this history. from william (who was the last surviving brother of the prophet, and whose death occurred at osterdock, clayton county, iowa, november 13, 1893,) the document fell (surreptitiously it is declared by george a. smith) into the hands of isaac sheen, who was at one time a member of the church, in michigan. when, in september, 1852, apostle orson pratt went on a mission to england, he called on mr. sheen on his way east, and, being shown the manuscript copy, he purchased it for a certain sum of money, took it to liverpool with him, where, without revision and without the consent or knowledge of president young or any of the twelve, it was published under his direction, in 1853. it was afterwards discovered that the book contained errors, occasioned by its not being carefully compared with historical data. some of the statements in the preface written by elder pratt were also in error; one especially that the book was mostly written in the lifetime of the prophet, and that he had read it with approval, was incorrect, since it was written in 1845, the year following his martyrdom. for these reasons, and others mostly of a financial character, it was disapproved by president young, on august 23, 1865, and the edition was suppressed or destroyed. while some statements contained in the work were considered somewhat overdrawn,--a circumstance easily accounted for when we remember the age of mother smith, the losses she had sustained in the death of a husband and four sons, and the consequent lapses of her memory,--its many merits were fully recognized by the authorities, many of whom were greatly disappointed at the necessity of issuing the order to temporarily suppress its further circulation. subsequently, a committee of revision was appointed by president young, consisting of president george a. smith and judge elias smith, cousins of the prophet, men personally familiar with the family, and thoroughly conversant with church history. they were instructed carefully to revise and correct the original work throughout, which they did, reporting their labors to president brigham young, to his entire satisfaction. the revised and only authentic copy thus prepared and reported upon was retained by president george a. smith, and shortly after his death, september 1, 1875, it was committed into my keeping, where it has remained until now. recently the question of printing the work as a serial in the improvement era came up for consideration, and there was a unanimous sentiment among the members of the general board of y. m. m. i. a. favorable to its publication. the subject was accordingly submitted and explained to president lorenzo snow, who gave his sanction, and his hearty approval of the enterprise. by the presentation of this work to the public, a worthy record is preserved, and the testimony of a noble and faithful woman--a mother indeed, and heroine in israel--is perpetuated. the book, besides giving an extended account of the progenitors of the prophet, and the smith and mack families, contains much interesting and valuable information, found in no other publication, relating to the life of the prophet joseph smith, who, through the will of god, was the chosen instrument to perform the foundation labor for the "marvelous work and a wonder" which god has established as his church, in the last days. believing that both old and young will be pleased as well as benefitted by the perusal of its pages, and praying that it may inspire them with renewed zeal, and create in them additional faith in the great work of the lord, i commend to the reader this history of the prophet joseph. joseph f. smith. salt lake city, october 8, 1901. contents. introduction chapter i. solomon mack, the father of lucy mack--extract from his narrative chapter ii. history of jason mack chapter iii. lovisa and lovina mack chapter iv. life of stephen mack chapter v. lydia mack, third daughter of solomon mack chapter vi. daniel mack--he rescues three men from a watery grave chapter vii. solomon mack chapter viii. early life of lucy mack--her marriage with joseph smith chapter ix. seven generations of the smith family--four generations of the mack family chapter x. a present of one thousand dollars, from john mudget and stephen mack, to the author chapter xi. sickness in randolph chapter xii. joseph smith, senior, loses his property and becomes poor--receives a visit from jason mack--the history of the latter concluded chapter xiii. the author's dream chapter xiv. first vision of joseph smith, senior--the box--second vision--the tree and the spacious building chapter xv. sickness at lebanon--sophronia's miraculous recovery chapter xvi. the sufferings of joseph smith, junior, with a fever sore--extraction of large fragments of bone from one of his legs chapter xvii. joseph smith, senior, removes to norwich, thence to palmyra--his dream of the images--of the judgment chapter xviii. history of joseph the prophet commences--seventh vision of joseph smith, senior chapter xix. the angel visits joseph again--joseph tells his father what he has seen and heard--he is permitted to behold the plates--receives further instructions--communicates the same to the family--takes the plates into his hands--they are taken from him and he is reproved--his disappointment chapter xx. alvin's sickness and death chapter xxi. religious excitement--joseph's prophecy--he works for mr. stoal--becomes acquainted with emma hale chapter xxii. joseph smith, senior, loses his farm--joseph, junior, is married--has another interview with the angel, by whom he is chastised--receives further instructions chapter xxiii. joseph obtains the plates chapter xxiv. joseph brings home the breast-plate--martin harris and his wife introduced--the translation commences--mrs. harris begins to oppose the work chapter xxv. martin harris is permitted to take the manuscript home with him--he loses it--the season of mourning which ensued chapter xxvi. martin harris's perfidy chapter xxvii. the urim and thummim are taken from joseph--he receives them again chapter xxviii. oliver cowdery commences writing for joseph--they attend to the ordinance of baptism chapter xxix. mrs. harris prosecutes joseph--ex-parte examination chapter xxx. joseph and oliver remove to waterloo--they finish the translation chapter xxxi. the plates are shown to twelve witnesses--joseph makes arrangements for printing the book of mormon chapter xxxii. the printing is begun--a meeting of the citizens held in reference to the book chapter xxxiii. esquire cole's dogberry paper--second meeting of the citizens chapter xxxiv. the church organized chapter xxxv. joseph smith, senior, and don carlos visit stockholm chapter xxxvi. joseph smith, senior, imprisoned--an attempt to take hyrum chapter xxxvii. the family of joseph smith, senior, remove to waterloo chapter xxxviii. the first western mission--joseph smith, junior, moves to kirtland chapter xxxix. the different branches of the church remove to kirtland--miracle at buffalo chapter xl. samuel smith's first mission to missouri chapter xli. lucy smith visits detroit chapter xlii. an extract from the history of joseph the prophet--sidney rigdon's transgression--trouble in jackson county chapter xliii. building of a house--joseph and hyrum return from missouri--they rehearse the history of their trouble chapter xliv. the lord's house at kirtland commenced--a letter from the prophet to his uncle silas chapter xlv. the house of the lord completed--a division in the church chapter xlvi. joseph smith, senior, and his brother john, go on a mission to the east--the death of jerusha smith chapter xlvii. the persecution revives--don carlos and his father fly from their enemies--joseph moves to missouri chapter xlviii. joseph smith, senior, moves with his family to missouri--commencement of the persecution in caldwell chapter xlix. testimony of hyrum smith chapter l. removal of the smith family to illinois chapter li. joseph and hyrum escape from their persecutors, and return to their families chapter lii. a purchase made in the town of commerce--joseph the prophet goes to washington--death of joseph smith, senior chapter liii. joseph arrested at quincy--discharged at monmouth--joseph charged with an attempt to assassinate ex-governor boggs chapter liv. joseph and hyrum assassinated appendix. a journal kept by don c. smith while on a mission with george a. smith, his cousin letters of don c. smith to his wife, agnes elegy on the death of joseph smith, senior, the patriarch lines on the death of don carlos smith lines written on the martyrdom of joseph and hyrum smith chapter i. solomon mack, the father of lucy mack--extract from his narrative. my father, solomon mack, was born in the town of lyme, new london county, state of connecticut, september 26, 1735. his father, ebenezer mack, was a man of considerable property, and lived in good style, commanding all the attention and respect which are ever shown to those who live in fine circumstances, and habits of strict morality. for a length of time he fully enjoyed the fruits of his industry. but this state of things did not always continue for a series of misfortunes visited my grand-parents, by which they were reduced to that extremity, that a once happy and flourishing family were compelled to disperse, and throw themselves upon the charity of a cold, unfeeling world. my father was taken into the family of a neighboring farmer, where he remained until he was nearly twenty-one years of age, about which time he enlisted in the service of his country. i have a sketch of my father's life, written by himself, in which is detailed an account of his several campaigns, and many of his adventures, while in the army. from this, i extract the following: at the age of twenty-one years, i left my master. shortly after which, i enlisted in the services of my country, under the command of captain henry, and was annexed to the regiment commanded by col. whiting. from connecticut, we marched to fort edwards, in the state of new york. we were in a severe battle, fought at half-way brook in 1855 [should likely read 1775--transcriber]. during this expedition, i caught a heavy cold, which rendered me unfit for business until the return of warm weather. i was carried the ensuing spring to albany. in the year 1757, i had two teams in the king's service, which was employed in carrying the general's baggage. while thus engaged, i went one morning to yoke my team, but three of my oxen were missing. when this knowledge came to the officer, he was very angry, and drawing his sword, threatened to run it through me. he then ordered me to get three other oxen, which i accordingly did, and proceeded with the baggage to fort edwards, and the next day i returned in order to find my missing oxen. while i was performing this trip, the following circumstance occurred. about half way from stillwater to fort edwards, i espied four indians nearly thirty rods distant, coming out of the woods; they were armed with scalping knives, tomahawks and guns. i was alone, but about twenty rods behind me was a man by the name of webster. i saw my danger, and that there was no way to escape, unless i could do it by stratagem; so i rushed upon them, calling in the mean time at the top of my voice, rush on! rush on my boys! we'll have the devils. the only weapon i had, was a walking staff, yet i ran toward them, and as the other man appeared just at that instant, it gave them a terrible fright, and i saw no more of them. i hastened to stillwater the next day, as aforementioned, and finding my oxen soon after i arrived there, i returned the same night to fort edwards, a distance of seven miles, the whole of which was a dense forest. in 1758, i enlisted under major spenser, and went immediately over lake george, with a company who crossed in boats, to the western side, where we had a bloody and hot engagement with the enemy, in which lord howe fell at the onset of the battle. his bowels were taken out and buried, but his body was embalmed, and carried to england. the next day we marched to the breastworks, but were unsuccessful, being compelled to retreat with a loss of five hundred men killed, and as many more wounded. in this contest i narrowly escaped--a musket ball passed under my chin, within half an inch of my neck. the army then returned to lake george, and, on its way thither, a large scouting party of the enemy came round by skeenesborough, and, at half-way brook, destroyed a large number of both men and teams. upon this, one thousand of our men were detached to repair immediately to skeenesborough in pursuit of them; but when we arrived at south bay, the enemy were entirely out of our reach. the enemy then marched to ticonderoga, new york, in order to procure supplies, after which they immediately pursued us, but we eluded them by hastening to woodcreek, and thence to fort ann, where we arrived on the 13th day of the month. we had just reached this place, when the sentry gave information that the enemy was all around us, in consequence of which we were suddenly called to arms. major putman led the company, and major rogers brought up the rear. we marched but three-quarters of a mile, when we came suddenly upon a company of indians that were lying in ambush. major putman marched his men through their ranks, whereupon the indians fired, which threw our men into some confusion. major putnam was captured by them, and would have been killed by an indian, had he not been rescued by a french lieutenant. the enemy rose like a cloud, and fired a whole volley upon us, and as i was in the foremost rank, the retreat of my company brought me in the rear, and the tomahawks and bullets flew around me like hail stones. as i was running, i saw not far before me a windfall, which was so high that it appeared to me insurmountable, however, by making great exertions, i succeeded in getting over it. running a little farther, i observed a man who had in this last conflict been badly wounded, and the indians were close upon him; nevertheless i turned aside for the purpose of assisting him, and succeeded in getting him into the midst of our army, in safety. in this encounter, a man named gersham bowley, had nine bullets shot through his clothes but received no personal injury. ensign worcester received nine wounds, was scalped and tomahawked, notwithstanding which, he lived, and finally recovered. the above engagement commenced early in the morning, and continued until about three o'clock p. m., in which half of our men were either killed, wounded or taken prisoners. in consequence of this tremendous slaughter we were compelled to send to fort edwards for men, in order to assist in carrying our wounded, which were about eighty in number. the distance we had to carry them, was nearly fourteen miles. to carry so many thus far, was truly very fatiguing, insomuch that when we arrived at the place of destination, my strength was about exhausted. i proceeded immediately to albany, for the purpose of getting supplies, and returned again to the army as soon as circumstances would admit. autumn having now arrived i went home, where i tarried the ensuing winter. in the spring of 1759, the army marched to crownpoint, where i received my discharge. in the same year, i became acquainted with an accomplished young woman, a school teacher, by the name of lydia gates. she was the daughter of nathan gates, who was a man of wealth, living in the town of east haddam, connecticut. to this young woman i was married shortly after becoming acquainted with her. having received a large amount of money for my services in the army, and deeming it prudent to make an investment of the same in real estate, i contracted for the whole town of granville, in the state of new york. on the execution of the deed, i paid all the money that was required in the stipulation, which stipulation also called for the building of a number of log houses. i accordingly went to work to fulfill this part of the contract, but after laboring a short time, i had the misfortune to cut my leg, which subjected me, during that season, to the care of the physician. i hired a man to do the work, and paid him in advance, in order to fulfill my part of the contract; but he ran away with the money, without performing the labor, and the consequence was, i lost the land altogether. in 1761, we moved to the town of marlow, where we remained until we had four children. when we moved there it was no other than a desolate and dreary wilderness. only four families resided within forty miles. here i was thrown into a situation to appreciate more fully the talents and virtues of my excellent wife; for, as our children were deprived of schools, she assumed the charge of their education, and performed the duties of an instructress as none, save a mother, is capable of. precepts accompanied with examples such as hers, were calculated to make impressions on the minds of the young, never to be forgotten. she, besides instructing them in the various branches of an ordinary education, was in the habit of calling them together both morning and evening, and teaching them to pray; meanwhile urging upon them the necessity of love toward each other, as well as devotional feelings towards him who made them. in this manner my first children became confirmed in habits of piety, gentleness, and reflection, which afforded great assistance in guiding those who came after them, into the same happy channel. the education of my children would have been a more difficult task, if they had not inherited much of their mother's excellent disposition. in 1776, i enlisted in the service of my country and was for a considerable length of time in the land forces, after which i went with my two sons, jason and stephen, on a privateering expedition, commanded by captain havens. soon after, we set sail we were driven upon horseneck. we succeeded, however, in getting some of our guns on shore, and bringing them to bear upon the enemy, so as to exchange many shots with them; yet they cut away our rigging, and left our vessel much shattered. we then hauled off and cast anchor; but, in a short time we espied two row-gallies, two sloops, and two schooners. we quickly weighed anchor, and hauled to shore again, and had barely time to post four cannon in a position in which they could be used, before a sanguinary, contest commenced. the balls from the enemy's guns tore up the ground, cutting asunder the saplings in every direction. one of the row-gallies went round a point of land with the view of hemming us in, but we killed forty of their men, with our small arms, which caused the enemy to abandon their purpose. my son stephen, in company with the cabin boys, was sent to a house not far from the shore, with a wounded man. just as they entered the house, an eighteen-pounder followed them. a woman was engaged in frying cakes, at the time, and being somewhat alarmed, she concluded to retire into the cellar, saying, as she left, that the boys might have the cakes, as she was going below. the boys were highly delighted at this, and they went to work cooking and feasting upon the lady's sweet cakes, while the artillery of the contending armies was thundering in their ears, dealing out death and destruction on every hand. at the head of this party of boys, was stephen mack, my second son, a bold and fearless stripling of fourteen. in this contest the enemy was far superior to us in point of numbers, yet we maintained our ground with such valor that they thought it better to leave us, and accordingly did so. soon after this, we hoisted sail and made for new london. when hostilities ceased and peace and tranquility were again restored, we freighted a vessel for liverpool. selling both ship and cargo in this place, we embarked on board captain foster's vessel, which i afterwards purchased; but, in consequence of storms and wrecks, i was compelled to sell her, and was left completely destitute. i struggled a little longer to obtain property, in making adventures, then returned to my family, after an absence of four years, about pennyless. after this i determined to follow phantoms no longer, but devote the rest of my life to the service of god and my family. i shall now lay aside my father's journal, as i have made such extracts as are adapted to my purpose, and take up the history of his children. chapter ii. history of jason mack. jason, my oldest brother, was a studious and manly boy. before he had attained his sixteenth year, he became what was then called a seeker, and believing that by prayer and faith the gifts of the gospel, which were enjoyed by the ancient disciples of christ, might be attained, he labored almost incessantly to convert others to the same faith. he was also of the opinion that god would, at some subsequent period, manifest his power as he had anciently done--in signs and wonders. at the age of twenty, he became a preacher of the gospel. and in a short time after this, he formed an acquaintance with a young woman of wealthy parentage.[a] she was the pride of the place in which she resided, not so much on account of her splendid appearance, as the soundness of her mind, and her stately deportment, joined with an unaffected mildness of disposition, and a condescension of manners, which were admirably suited to the taste and principles of my brother. jason became deeply in love with her, insomuch that his heart was completely hers, and it would have been as easy to have convinced him that he could exist without his head, as that he could live and enjoy life, without being united with her in marriage. these feelings, i believe, were mutual, and jason and she entered into an engagement to be married, but, as they were making arrangements for the solemnization of their nuptials, my father received a letter from liverpool, containing information that a large amount of money was collected for him, and that it was ready for his reception. [footnote a: the name of this young woman was esther bruce; she was from the state of new hampshire.] on account of this intelligence, it was agreed that the marriage of my brother, as my father desired that he should accompany him to liverpool, should be deferred until their return. accordingly, my brother left his affianced bride, with a heavy heart, and with this promise, that he would write to her and his sister conjointly, at least once in three months during his absence. in three months after his departure, according to agreement, a letter arrived, which indeed met with a very warm reception, but it was never followed by another from him. a young man who kept the post office where she received her letters, formed in his heart a determination to thwart my brother, if possible, in his matrimonial prospects, in order to obtain the prize himself. he commenced by using the most persuasive arguments against her marrying my brother; but not succeeding in this, he next detained his letters, and then reproached him for neglecting her. being still unsuccessful, he forged letters purporting to be from a friend of jason, which stated that he (jason mack) was dead, and his friends might cease to expect him. he then urged his suit again, but she still rejected him, and continued to do so until within four months of jason's return, when she concluded that she had wronged the young man, and that he was really more worthy than she had expected. the time also which jason was to be absent having expired without his return, she believed that the reports concerning his death must be true. so she accepted the hand of this young man, and they were united in the bonds of matrimony. as soon as jason arrived, he repaired immediately to her father's house. when he arrived there, she was gone to her brother's funeral; he went in, and seated himself in the same room where he had once paid his addresses to her. in a short time, she came home; when she first saw him she did not know him, but when she got a full view of his countenance, she recognized him, and instantly fainted. from this time forward, she never recovered her health, but, lingering for two years, died the victim of disappointment. jason remained in the neighborhood a short time, and then went to sea, but he did not follow the sea a great while. he soon left the main, and commenced preaching again, which he continued until his death. chapter iii. lovisa and lovina mack. the history of lovisa and lovina, my two oldest sisters, is so connected and interwoven that i shall not attempt to separate it. they were one in faith, in love, in action, and in hope of eternal life. they were always together, and when they were old enough to understand the duties of a christian, they united their voices in prayer and songs of praise to god. this sisterly affection increased with their years, and strengthened with the strength of their minds. the pathway of their lives was never clouded with a gloomy shadow until lovisa's marriage, and removal from home, which left lovina very lonely. in about two years after lovisa's marriage, she was taken very sick, and sent for lovina. lovina, as might be expected, went immediately, and remained with her sister during her illness, which lasted two years, baffling the skill of the most experienced physicians; but at the expiration of this time she revived a little, and showed some symptoms of recovery. i shall here relate a circumstance connected with her sickness, which may try the credulity of some of my readers, yet hundreds were eye witnesses, and doubtless many are now living, who, if they would, could testify to the fact which i am about to mention. as before stated, after the space of two years she began to manifest signs of convalescence, but soon a violent re-attack brought her down again, and she grew worse and worse, until she became entirely speechless, and so reduced that her attendants were not allowed to even turn her in bed. she took no nourishment except a very little rice water. she lay in this situation three days and two nights. on the third night, about two o'clock, she feebly pronounced the name of lovina, who had all the while watched over her pillow, like an attendant angel, observing every change and symptom with the deepest emotion. startled at hearing the sound of lovisa's voice, lovina now bent over the emaciated form of her sister, with thrilling interest, and said, "my sister! my sister! what will you?" lovisa then said emphatically, "the lord has healed me, both soul and body--raise me up and give me my clothes, i wish to get up." her husband told those who were watching with her, to gratify her, as in all probability it was a revival before death, and he would not have her crossed in her last moments. they did so, though with reluctance, as they supposed she might live a few moments longer, if she did not exhaust her strength too much by exerting herself in this manner. having raised her in bed, they assisted her to dress; and although, when they raised her to her feet, her weight dislocated both of her ankles, she would not consent to return to her bed, but insisted upon being set in a chair, and having her feet drawn gently in order to have her ankle joints replaced. she then requested her husband to bring her some wine, saying, if he would do so she would do quite well for the present. soon after this, by her own request, she was assisted to cross the street to her father-in-law's, who was at that time prostrated upon a bed of sickness. when she entered the house he cried out in amazement, "lovisa is dead, and her spirit is now come to warn me of my sudden departure from this world." "no, father," she exclaimed, "god has raised me up, and i have come to tell you to prepare for death." she conversed an hour or so with him, then, with the assistance of her husband and those who attended upon her that night, she crossed the street back again to her own apartment. when this was noised abroad, a great multitude of people came together, both to hear and see concerning the strange and marvelous circumstance which had taken place. she talked to them a short time, and then sang a hymn, after which she dismissed them, promising to meet them the next day at the village church, where she would tell them all about the strange manner in which she had been healed. the following day according to promise, she proceeded to the meeting house, and when she arrived there a large congregation had collected. soon after she entered, the minister arose and remarked, that as many of the congregation had doubtless come to hear a recital of the strange circumstance which had taken place in the neighborhood, and as he himself felt more interested in it than in hearing a gospel discourse, he would open the meeting and then give place to mrs. tuttle. the minister then requested her to sing a hymn; she accordingly did so, and her voice was as high and clear as it had ever been. having sung, she arose and addressed the audience as follows:--"i seemed to be borne away to the world of spirits, where i saw the savior, as through a veil, which appeared to me about as thick as a spider's web, and he told me that i must return again to warn the people to prepare for death; that i must exhort them to be watchful as well as prayerful; that i must declare faithfully unto them their accountability before god, and the certainty of their being called to stand before the judgment seat of christ; and that if i would do this, my life should be prolonged." after which, she spoke much to the people upon the uncertainty of life. when she sat down, her husband and sister, also those who were with her during the last night of her sickness, arose and testified to her appearance just before her sudden recovery. of these things she continued to speak boldly for the space of three years. at the end of which time she was seized with the consumption which terminated her earthly existence. a short time before lovisa was healed in the miraculous manner before stated, lovina was taken with a severe cough which ended in consumption. she lingered three years. during which time she spoke with much calmness of her approaching dissolution, contemplating death with all that serenity which is characteristic of the last moments of those who fear god, and walk uprightly before him. she conjured her young friends to remember that life upon this earth cannot be eternal. hence the necessity of looking beyond this vale of tears, to a glorious inheritance, "where moths do not corrupt, nor thieves break through and steal." the care of lovina, during her illness, devolved chiefly upon myself. the task, though a melancholy one, i cheerfully performed, and, although she had much other attention, i never allowed myself to go an hour, at a time, beyond the sound of her voice while she was sick. a short time before she breathed out her last moments, which was in the night, she awakened me, and requested that i would call father and mother, for she wished to see them, as she would soon be gone. when they came, she said, "father and mother, now i am dying, and i wish you to call my young associates, that i may speak to them before i die." she then requested me to place her in a chair, and as soon as the young people who were called in, were seated, she commenced speaking. after talking a short time to them, she stopped, and, turning to her mother, said, "mother, will you get me something to eat? it is the last time you will ever bring me nourishment in this world." when my mother had complied with her request, she eat a small quantity of food, with apparent appetite, then gave back the dish, saying, "there, mother, you will never get me anything to eat again." after which, she turned to the company, and proceeded with her remarks, thus:--"i do not know when i received any material change of heart, unless it was when i was ten years old. god, at that time, heard my prayers, and forgave my sins; and ever since then i have endeavored to serve him according to the best of my abilities. and i have called you here to give you my last warning--to bid you all farewell, and beseech you to endeavor to meet me where parting shall be no more." shortly after this, holding up her hands, and looking upon them as one would upon a trifling thing unobserved before, she said, with a smile upon her countenance, "see, the blood is settling under my nails." then, placing the fingers of her left hand across her right she continued thus, "tis cold to there--soon this mortal flesh will be food for worms." then, turning to me, she said, "now, sister lucy, will you help me into bed." i did as i was directed, carrying her in my arms just as i would a child. although i was but thirteen years old, she was so emaciated that i could carry her with considerable ease. as i was carrying her to bed, my hand slipped. at this she cried out, "oh! sister, that hurt me." this, indeed, gave me bitter feelings. i was well assured, that this was the last sad office i should ever perform for my sister, and the thought that i had caused her pain in laying her on her death bed, wounded me much. soon after this, she passed her hand over her face, and again remarked, "my nose is now quite cold." then, slightly turning and straightening herself in bed, she continued, "father, mother, brother, sister, and dear companions, all farewell, i am going to rest--prepare to follow me; for "death! 'tis a melancholy day to those that have no god, when the poor soul is forced away to seek her last abode. "in vain to heaven she lifts her eyes; but guilt, a heavy chain, still drags her downwards from the skies, to darkness, fire, and pain "awake and mourn, ye heirs of hell, let stubborn sinners fear; you must be driven from earth, and dwell a long forever there! "see how the pit gapes wide for you, and flashes in your face; and thou, my soul, look downward too, and sing recovering grace. "he is a god of sov'reign love, who promised heaven to me, and taught my thoughts to soar above, where happy spirits be. "prepare me, lord for thy right hand, then come the joyful day, come, death, and some celestial band, to bear my soul away." after repeating this hymn, she folded her hands across her breast, and then closed her eyes for ever. having led my readers to the close of lovina's life, i shall return to lovisa, of whom there only remains the closing scene of her earthly career. in the course of a few months subsequent to the death of sister lovina, my father received a letter from south hadley, stating that lovisa was very low of the consumption, and that she earnestly desired him to come and see her as soon as possible, as she expected to live but a short time. my father set out immediately, and when he arrived there, he found her in rather better health than he expected. in a few days after he got there, she resolved in her heart to return with him at all hazards. to this her father unwillingly consented, and, after making the requisite preparations, they started for gilsum. they traveled about four miles, and came to an inn kept by a man by the name of taff. here her father halted, and asked her if she did not wish to tarry a short time to rest herself. she replied in the affirmative. by the assistance of the landlord, she was presently seated in an easy chair. my father then stepped into the next room to procure a little water and wine for her. he was absent but a moment; however, when he returned it was too late, her spirit had fled from its earthly tabernacle to return no more, until recalled by the trump of the archangel. my father immediately addressed a letter to mother, informing her of lovisa's death, lest the shock of seeing the corpse unexpectedly should overcome her. and as soon as he could get a coffin, he proceeded on his journey for gilsum, a distance of fifty miles. she was buried by the side of her sister lovina, according to her own request. the following is part of a hymn composed by herself, a few days previous to her decease:- lord, may my thoughts be turned to thee- lift thou my heavy soul on high; wilt thou, o lord, return to me in mercy, father, ere i die! my soaring thoughts now rise above- oh fill my soul with heavenly love. father and mother, now farewell; and husband, partner of my life, go to my father's children, tell that lives no more on earth thy wife, that while she dwelt in cumbrous clay, for them she prayed both night and day. my friends, i bid you all adieu; the lord hath called, and i must go- and all the joys of this vain earth, are now to me of little worth: 'twill be the same with you as me, when brought as near eternity. thus closes this mournful recital, and when i pass with my readers into the next chapter, with them probably may end the sympathy aroused by this rehearsal, but with me it must last while life endures. chapter iv. life of stephen mack. my brother stephen, who was next in age to jason, was born in the town of marlow, june 15, 1766. i shall pass his childhood in silence, and say nothing about him until he attained the age of fourteen, at which time he enlisted in the army, the circumstances of which were as follows: a recruiting officer came into the neighborhood to draft soldiers for the revolutionary war, and he called out a company of militia to which my brother belonged, in order to take therefrom such as were best qualified to do military duty. my brother, being very anxious to go into the army at this time, was so fearful that he would be passed by on account of his age, that the sweat stood in large drops on his face, and he shook like an aspen leaf. fortunately the officer made choice of him among others, and he entered the army and continued in the service of his country until he was seventeen. during this time he was in many battles, both on land and sea, and several times narrowly escaped death by famine; but, according to his own account, whenever he was brought into a situation to fully realize his entire dependence upon god, the hand of providence was always manifested in his deliverance. not long since i met with an intimate acquaintance of my brother stephen, and requested him to furnish me such facts as were in his possession in relation to him; and he wrote the following brief, yet comprehensive account, for the gratification of my readers: i, horace stanly, was born in tunbridge, orange county, vermont, august 21, 1798. i have been personally acquainted with major mack and his family ever since i can remember, as i lived in the same township, within one mile and a half of the major's farm, and two miles from his store, and eight miles from chelsea, the county seat of orange county, where he conducted the mercantile and tinning business. my eldest brother went to learn the tinning business of the major's workmen. the major being a man of great enterprise, energetic in business, and possessed of a high degree of patriotism, launched forth on the frontiers of detroit, in the year 1800 (if i recollect rightly), where he immediately commenced trading with the indians. he left his family in tunbridge, on his farm, and while he was engaged in business at detroit he visited them--sometimes once in a year, in eighteen months, or in two years, just as it happened. i visited detroit, november 1, 1820, where i found the major merchandising upon quite an extensive scale, having six clerks in one store; besides this, he had many other stores in the territory of michigan, as well as in various parts of ohio. his business at pontiac was principally farming and building, but in order to facilitate these two branches of business, he set in operation a saw and flour mill, and afterwards added different branches of mechanism. he made the turnpike road from detroit to pontiac at his own expense. he also did considerable other public work, for the purpose of giving employment to the poor. he never encouraged idleness, or the man above his business. in 1828, having been absent from detroit a short time, i returned. the major was then a member of the council of the territory, and had acted a very conspicuous part in enhancing its prosperity and enlarging its settlement; and it was a common saying, that he had done much more for the territory than any other individual. in short, the major was a man of talents of the first order. he was energetic and untiring. he always encouraged industry, and was very cautious how he applied his acts of charity. respectfully by horace stanly. my brother was in the city of detroit in 1812, the year in which hull surrendered the territory to the british crown. my brother being somewhat celebrated for his prowess, was selected by general hull to take the command of a company, as captain. after a short service in this office, he was ordered to surrender. at this his indignation was roused to the highest pitch. he broke his sword across his knee, and throwing it into the lake, exclaimed that he would never submit to such a disgraceful compromise while the blood of an american continued to run through his veins. this drew the especial vengeance of the army upon his head; and his property, doubtless, would have been sacrificed to their resentment, had they known the situation of his affairs. but this they did not know, as his housekeeper deceived them by a stratagem, related by mr. stanly, as follows: at the surrender of detroit, not having as yet moved his family hither, major mack had an elderly lady, by the name of trotwine, keeping house for him. the old lady took in some of the most distinguished british officers as boarders. she justified them in their course of conduct towards the yankees, and, by her shrewdness and tact, she gained the esteem of the officers, and thus secured through them the good will of the soldiery, so far as to prevent their burning (what they supposed to be) her store and dwelling, both of which were splendid buildings. the major never forgot this service done him by the old lady, for he ever afterwards supported her handsomely. thus was a great amount of goods and money saved from the hands of his enemies. but this is not all: the news came to her ears that they were about to burn another trading establishment belonging to the major, and, without waiting to consult him, she went immediately to the store, and took from the counting-room several thousand dollars, which she secreted until the british left the city. the building and goods were burned. as soon as the english left the territory, he recommenced business, and removed his family from tunbridge to detroit. here they remained but a short time, when he took them to pontiac; and as soon as they were well established or settled in this place, he himself went to the city of rochester, where he built a sawmill. but, in the midst of his prosperity, he was called away to experience another state of existence, with barely a moment's warning, for he was sick only four days from the time he was first taken ill until he died, and even on the fourth day, and in the last hour of his illness, it was not supposed to be at all dangerous, until his son, who sat by his bedside, discovered he was dying. he left his family with an estate of fifty thousand dollars, clear of encumbrance. chapter v. lydia mack, third daughter of solomon mack. of my sister lydia i shall say but little; not that i loved her less, or that she was less deserving of honorable mention; but she seemed to float more with the stream of common events than those who have occupied the foregoing pages; hence fewer incidents of a striking character are furnished for the mind to dwell upon. she sought riches and obtained them; yet in the day of prosperity she remembered the poor, for she dealt out her substance to the needy, with a liberal hand, to the end of her days, and died the object of their affection. as she was beloved in life, so she was bewailed in death. chapter vi. daniel mack--he rescues three men from a watery grave. daniel comes next in order. he was rather worldly-minded, yet he was not vicious; and if he had any peculiar trait of character, it was this--he possessed a very daring and philanthropic spirit, which led him to reach forth his hand to the assistance of those whose lives were exposed to danger, even to the hazard of his own life. for instance: he in company with several others, was once standing on the bank of miller's river, in the town of montague, when one of the number proposed taking a swim. daniel objected, saying it was a dangerous place to swim in, yet they were determined, and three went in; but, going out into the stream rather too far they were overpowered by the current, and a kind of eddy which they fell into, and they sank immediately. at this, daniel said, "now, gentlemen, these men are drowning; who will assist them at the risk of his life?" no one answered. at this, he sprang into the water, and, diving to the bottom, found one of them fastened to some small roots. daniel took hold of him, and tore up the roots to which he was clinging, and brought him out, and then told the by-standers to get a barrel, for the purpose of rolling him on it, in order to make him disgorge the water which he had taken. he then went in again, and found the other two in the same situation as the first, and saved them in like manner. after rolling them a short time on the barrel, he took them to a house, and gave them every possible attention, until they had so far recovered as to be able to speak. as soon as they could talk, one of them fixing his eyes upon daniel, said, "mr. mack, we have reason to look upon you as our savior, for you have delivered us from a watery tomb; and i would that i could always live near you. we are now assured that you have not only wisdom to counsel, but when men have spurned your advice, you still have that greatness of soul which leads you to risk your own life to save your fellow man. no, i will never leave you as long as i live, for i wish to convince you that i ever remember you, and that i will never slight your counsel again." in this they were all agreed, and they carried out the same in their future lives. chapter vii. solomon mack. my youngest brother, solomon, was born and married in the town of gilsum, state of new hampshire, where he is still living; and although he is now very aged, he has never traveled farther than boston, to which place his business leads him twice a year. he has gathered to himself in this rocky region, fields, flocks, and herds, which multiply and increase upon the mountains. he has been known at least twenty years, as captain solomon mack, of gilsum; but as he lives to speak for himself, and as i have to do chiefly with the dead, and not the living, i shall leave him, hoping that, as he has lived peaceably with all men, he may die happily. i have now given a brief account of all my father's family, save myself; and what i have written has been done with the view of discharging an obligation which i considered resting upon me, inasmuch as they have all passed off this stage of action, except myself and youngest brother. and seldom do i meet with an individual with whom i was even acquainted in my early years, and i am constrained to exclaim--"the friends of my youth! where are they?" the tomb replies, "here are they!" but, through my instrumentality, safely truth to urge her claims, presumes on names now found alone on books and tombs. chapter viii. early life of lucy mack--her marriage with joseph smith. i shall now introduce the history of my own life. i was born in the town of gilsum, cheshire county, state of new hampshire, on the eighth of july, 1776. when i arrived at the age of eight years, my mother had a severe fit of sickness. she was so low that she, as well as her friends, entirely despaired of her recovery. during this sickness she called her children around her bed, and, after exhorting them always to remember the instructions which she had given them--to fear god and walk uprightly before him, she gave me to my brother stephen, requesting him to take care of me, and bring me up as his own child, then bade each of us farewell. this my brother promised to do; but, as my mother shortly recovered, it was not necessary, and i consequently remained at my father's house until my sister lovisa was married. some time after this event i went to south hadley, to pay lovisa, who was living there, a visit. i returned home to my parents in about six months, and remained with them in gilsum until the death of lovina. soon after which, my brother stephen, who was living at tunbridge, vermont, came to my father's on a visit; and he insisted so earnestly on my accompanying him home, that my parents consented. the grief occasioned by the death of lovina was preying upon my health, and threatened my constitution with serious injury, and they hoped that to accompany my brother home might serve to divert my mind and thus prove a benefit to me. for i was pensive and melancholy, and often in my reflections i thought that life was not worth possessing. in the midst of this anxiety of mind, i determined to obtain that which i had heard spoken so much of from the pulpit--a change of heart. to accomplish this, i spent much of my time reading the bible, and praying; but notwithstanding my great anxiety to experience a change of heart, another matter would always interpose in all my meditations--if i remain a member of no church, all religious people will say i am of the world; and if i join some one of the different denominations, all the rest will say i am in error. no church will admit that i am right, except the one with which i am associated. this makes them witnesses against each other; and how can i decide in such a case as this, seeing they are all unlike the church of christ, as it existed in former days! while i remained at tunbridge, i became acquainted with a young man by the name of joseph smith, to whom i was subsequently married. i continued with my brother one year, then went home. i was at home but a short time, when my brother came after me again, and insisted so hard upon my returning with him, that i concluded to do so. and this time i remained with him until i was married, which took place the next january. chapter ix. seven generations of the smith family--four generations of the mack family. here, i would like to give the early history of my husband, for many facts might be mentioned, that doubtless would be highly interesting; but as i am not able to give them in order, i shall decline making the attempt, and in the place thereof shall insert a transcript from the record of his family, beginning with samuel smith, who was the son of robert and mary smith, who came from england. the above samuel smith was born january 26, 1666, in toppsfield, essex county, massachusetts; and was married to rebecca curtis, daughter of john chrtis, january 25, 1707. _children of samuel and rebecca smith._ phebe, born jan. 8, 1708; married to stephen averel. first mary, born aug. 14, 1711; married to amos towne. second samuel, born jan. 26, 1714; married to priscilla gould; died nov. 14, 1785. rebecca, born oct. 1, 1715; married to john balch. elizabeth, born july 8, 1718; married to eliezer gould; died march 15, 1753. hephzibah, born may 12, 1722; married to wm. gallop; died nov. 15, 1774. robert, born april 25, 1724. susanna, born may 2, 1726; died may 5, 1741. hannah, born april 5, 1729; married to john peabody; died aug. 17, 1764. first samuel smith died july 12, 1748. his wife rebecca smith, march 2, 1753. _children of second samuel, and first priscilla smith, which samuel was the son of first samuel and rebecca smith._ priscilla, born sept. 26, 1735; married to jacob kimball, sept. 15, 1755. third samuel, born oct. 28, 1737; married to rebecca towne, jan. 2, 1760. vashti, born oct. 5, 1739; married to solomon curtis, sept. 15, 1763; married second time to jacob hobbs, 1767. susanna, born jan. 24, 1742; married to isaac hobbs, 1767. first asael, born march 8, 1744; married to mary duty, feb. 12, 1767. _children of first asael (died oct. 31, 1830) and mary smith (died may 27, 1836); which asael was the son of second samuel and priscilla smith._ first jesse, born april 20, 1768; married to hannah peabody, jan. 20, 1792. priscilla, born oct. 21, 1769; married to john c. waller, aug. 24, 1796. first joseph, born july 12, 1771; married to lucy mack, jan. 24, 1796; died sept. 14, 1840. second asael, born may 21, 1773; married to betsy schellenger march 21, 1802. mary, born june 4, 1775; married to isaac pierce, dec. 22, 1796. fourth samuel, born sept. 15, 1777; married frances wilcox, feb., 1816; died april 1, 1830. first silas, born oct. 1, 1779; married to ruth stevens, jan 29, 1806; second time to mary aikens, march 4, 1828. first john, born june 16, 1781; married to clarissa lyman, sept. 11, 1815. third susannah, born may 18, 1783. stephen, born april 23, 1785; died july 25, 1802. sarah, born may 16, 1789; married to joseph sanford, oct. 15, 1809; died may 27, 1824. _children of fourth samuel and frances wilcox._ charles, born potsdam, st. lawrence co., n. y. laura, " " " horace jay, " " " elizabeth, " " " sarah, " " " _children of first jesse and hannah smith, which jesse was the son of first asael and mary smith._ benjamin g. was born may 2, 1793. eliza, " " mar. 9, 1795, ira, " " jan. 30, 1797. harvey, " " apr. 1, 1799. harriet, " " apr. 8, 1801. stephen, " " may 2, 1803. mary, " " may 4, 1805. catherine, " " july 13, 1807. royal, " " july 2, 1809. sarah, " " dec. 16, 1810. _children of john c. and priscilla waller; which priscilla was the daughter of first asael smith._ calvin c. was born june 6, 1797. polly " " oct. 16, 1799; died july 20, 1800. marshall " " march 18, 1801. royal h. " " nov. 29, 1802; died sept. 29, 1866. dudley c. " " sept. 29, 1804. bushrod w. " " oct. 18, 1806. silas b. " " jan. 1, 1809; died june 12, 1866. sally p. " " oct. 31, 1810; died aug. 15, 1874. john h. " " sept. 9, 1812; died nov. 5, 1812. _children of first joseph and lucy smith; which joseph was the son of the first asael and mary smith._ alvin, born feb. 11, 1798; died nov. 19, 1824. hyrum, born feb. 9, 1800, tunbridge, vermont; married to jerusha barden, nov. 2, 1826, manchester, n. y.; to mary fielding, 1837; murdered by a mob, june 27, 1844, in carthage jail, hancock county, illinois, while under the protection of governor thomas ford. sophronia, born may 16, 1803, tunbridge, vermont; married to calvin stoddard, dec. 2, 1827, palmyra, n. y. second joseph, dec. 23, 1805, sharon, windsor county, vermont; married to emma hale, daughter of isaac hale, in south bainbridge, chenango county, n. y., jan. 18, 1827; murdered by a mob, june 27, 1844, in carthage jail, hancock county, illinois, while under the protection of governor thomas ford. fifth samuel harrison, born march 13, 1808, tunbridge, vermont; married to mary bailey, aug. 13, 1834; later to levira clark; died july 30, 1844, of a fever, occasioned by overexertion in getting away from a mob, when his brothers were killed. ephraim, born march 13, 1810; died march 24, 1810. william, born march 13, 1811, royalton, vermont; married to caroline grant, daughter of joshua grant, feb. 14, 1833. catherine, born july 28, 1812, lebanon, new hampshire; married to wilkins j. salisbury, jan. 8, 1831; died feb. 1, 1900. don carlos, born march 25, 1816; married to agnes coolbrith, july 30, 1835, kirtland, ohio; died aug. 7, 1841. lucy, born july 18, 1821; married to arthur miliken, june 4, 1840, nauvoo. _children of second asael (died july 21, 1844) and betsy smith; which asael was the son of first asael and mary smith._ elias was born sept. 6, 1804; died june 24, 1888. emily " " sept. 1, 1806; died aug. 11, 1893. jesse j. " " oct. 6, 1808; died july 1, 1834. esther " " sept. 20, 1810; died oct. 31, 1856. mary j. " " april 29, 1813; died mar. 1, 1878. julia p. " " march 6, 1815. martha " " june 9, 1817. second silas " " june 6, 1822; died june 6, 1892. _children of isaac and mary pierce; which mary was the daughter of first asael and mary smith._ eunice was born april 29, 1799. miranda " " june 17, 1803. horace " " june 8, 1805. john s. " " march 6, 1807. susan " " june 20, 1809. mary " " april 25, 1811. laura " " feb. 8, 1814. eliza a. " " sept. 2, 1817. _children of first silas (died sept. 13, 1839) and ruth smith (died mar. 14, 1826); which silas was the son of first asael and mary smith._ charles was born nov. 11, 1806; died may 7, 1809. charity " " april 1, 1808; " june 2, 1888. curtis s. " " oct. 29, 1809; " sept. 23, 1861. sixth samuel " " oct. 3, 1811; " march 7, 1826. stephen " " june 8, 1815; " feb. 20, 1891. susan " " oct. 19, 1817; " nov., 1846. third asael " " oct. 12, 1819; " may 15, 1834. _children by his second wife mary aikens smith (died apr. 27, 1877)._ silas s. was born oct. 26, 1830. john a. " " july 6, 1832; died nov. 27, 1834. jesse nathaniel " " dec. 2, 1834. _children of first john (died may 23, 1854) and clarissa smith (died feb. 14,1854); which john was the son of first asael and mary smith._ george a. was born june 26, 1817; died sept. 1, 1875. caroline " " june 6, 1820. second john l. " " nov. 17, 1828. _children of hyrum and jerusha smith; which hyrum was the son of first joseph and lucy smith._ lovina was born sept. 16, 1827; died oct. 8, 1876. mary " " june 27, 1829; died may 29, 1832. john " " sept, 22, 1832. second hyrum " " april 27, 1834; died sept. 21, 1841. jerusha " " jan. 13, 1836. sarah " " oct. 2, 1837; died nov. 6, 1876. _children of hyrum smith and mary, his second wife._ fourth joseph f. was born nov. 13, 1838. martha ann " " may 14, 1841. _children of second joseph, the prophet, and emma smith; which joseph was the son of first joseph and lucy smith._ julia murdock smith, adopted daughter, was born april 30,1831. third joseph was born nov. 6, 1832. frederick g. w. " " june 20, 1836; died 1862. alexander h. " " june 2, 1838. don carlos " " june 13, 1840; died aug., 1841. david h. " " nov. 18, 1844. _children of fifth samuel smith and mary, his first wife; which samuel was the son of first joseph and lucy smith._ susanna b. was born oct. 27, 1835. mary b. " " march 27, 1837. samuel h. b. " " aug. 1, 1838. lucy b. " " jan., 1841. mary smith died jan. 25, 1841. _children of samuel smith and levira, his second wife._ levira a. c. was born april 29, 1842. lovisa c. " " aug. 28, 1843. lucy j. c. " " aug. 20, 1844. _children of william and caroline smith; which william was the son of first joseph and lucy smith._ mary jane was born jan., 1835. caroline l. " " aug., 1836. _children of don carlos and agnes smith; which don carlos was the son of first joseph and lucy smith._ agnes c. was born aug. 1, 1836. sophronia c. " " 1838. josephine d. " " march 10, 1841. _children of calvin and sophronia stoddard._ eunice was born march 22, 1830. maria " " april 12, 1832. _children of wilkins j. and catherine salisbury; which catharine was the daughter of first joseph smith._ elizabeth was born april 12, 1832. lucy " " oct. 3, 1834. solomon j. " " sept. 18, 1835. alvin " " june 7, 1838. don c. " " oct. 25, 1841. emma c. " " march 25, 1844 arthur and lucy miliken have one son, named don carlos miliken. george a. smith, son of first john smith, was married to bathsheba w. bigler, july 25, 1841. _children of george a. and bathsheba w. smith._ george albert, was born july 7, 1842; died nov. 2, 1860. bathsheba " " aug. 14, 1844. having now given all the names belonging to the family of smith, i shall take up another lineage, namely, that of the mack family, commencing with my grandfather ebenezer mack. ebenezer mack had three sons, elisha, samuel and solomon, and one daughter named hypsebeth. his son solomon was born in the town of lyme, state of connecticut, sept. 26, 1735; was married to a young woman by the name of lydia gates, in the year 1759. this lydia gates was born in east haddam, state of connecticut, sept. 3, 1735. _the following are the names of the children of first solomon and lydia mack; which solomon was the son of ebenezer and hannah mack._ jason, stephen, daniel, second solomon, lovisa, lovina, lydia, lucy. _children of second solomon mack; which solomon was the son of first solomon mack._ calvin was born nov. 28, 1797. orlando " " sept. 23, 1799. chilon " " july, 26, 1802. third solomon " " may 23, 1805. amos " " may 1, 1807. dennis " " oct. 18, 1809. merrill " " sept. 14, 1812. esther " " april 2, 1815. rizpah " " june 5, 1818. chapter x. a present of one thousand dollars, from john mudget and stephen mack, to the author. soon after i was married, i went with my husband to see my parents, and as we were about setting out on this visit, my brother stephen, and his partner in business, john mudget, were making some remarks in regard to my leaving them, and the conversation presently turned upon the subject of giving me a marriage present. "well," said mr. mudget, "lucy ought to have something worth naming, and i will give her just as much as you will." "done," said my brother, "i will give her five hundred dollars in cash." "good," said the other, "and i will give her five hundred dollars more." so they wrote a check on their bankers for one thousand dollars, and presented me with the same. this check i laid aside, as i had other means by me sufficient to purchase my housekeeping furniture. having visited my father and mother, we returned again to tunbridge, where my companion owned a handsome farm, upon which we settled ourselves, and began to cultivate the soil. we lived on this place about six years, tilling the earth for a livelihood. in 1802, we rented our farm in tunbridge, and moved to the town of randolph, where we opened a mercantile establishment. when we came to this place we had two children, alvin and hyrum. chapter xi. sickness in randolph. we had lived in randolph but six months when i took a heavy cold, which caused a severe cough. to relieve this, every possible exertion was made, but it was all in vain. a hectic fever set in, which threatened to prove fatal, and the physician pronounced my case to be confirmed consumption. during this sickness, my mother watched over me with much anxiety, sparing herself no pains in administering to my comfort, yet i continued to grow weaker and weaker, until i could scarcely endure even a foot-fall upon the floor, except in stocking-foot, and no one was allowed to speak in the room above a whisper. while i was in this situation, a methodist exhorter came to see me. on coming to the door, he knocked in his usual manner, and his knocking so agitated me that it was a considerable length of time before my nerves became altogether quieted again. my mother motioned him to a chair, and in a whisper informed him of my situation, which prevented his asking me any questions. he tarried some time, and while he sat he seemed deeply to meditate upon the uncertainty of my recovering; in the mean time, he showed a great desire to have conversation with me respecting my dying. as he thus sat pondering, i fancied to myself that he was going to ask me if i was prepared to die, and i dreaded to have him speak to me, for then i did not consider myself ready for such an awful event, inasmuch as i knew not the ways of christ; besides, there appeared to be a dark and lonesome chasm, between myself and the savior, which i dared not attempt to pass. i thought i strained my eyes, and by doing so i could discern a faint glimmer of the light that was beyond the gloom which lay immediately before me. when i was meditating upon death, in this manner, my visitor left; soon after which my husband came to my bed, and took me by the hand, and said, "oh, lucy! my wife! my wife! you must die! the doctors have given you up; and all say you cannot live." i then looked to the lord, and begged and pleaded with him to spare my life, in order that i might bring up my children, and be a comfort to my husband. my mind was much agitated during the whole night. sometimes i contemplated heaven and heavenly things; then my thoughts would turn upon those of earth--my babes and my companion. during this night i made a solemn covenant with god, that, if he would let me live, i would endeavor to serve him according to the best of my abilities. shortly after this, i heard a voice say to me, "seek, and ye shall find; knock, and it shall be opened unto you. let your heart be comforted; ye believe in god, believe also in me." in a few moments my mother came in, and, looking upon me she said, "lucy, you are better." i replied, as my speech returned just at that instant, "yes, mother, the lord will let me live, if i am faithful to the promise which i made to him, to be a comfort to my mother, my husband, and my children." i continued to gain strength, until i became quite well as to my bodily health; but my mind was considerably disquieted. it was wholly occupied upon the subject of religion. as soon as i was able, i made all diligence in endeavoring to find some one who was capable of instructing me more perfectly in the way of life and salvation. as soon as i had strength sufficient, i visited one deacon davies, a man whom i regarded as exceedingly pious; and, as he was apprised of my sudden and miraculous recovery, i expected to hear about the same which i had heard from my mother--"the lord has done a marvelous work; let his name have the praise thereof." but, no: from the time i arrived at his house until i left, i heard nothing, except, "oh, mrs. smith has come--help her in--run, build a fire, make the room warm--fill the tea-kettle--get the great arm-chair," etc., etc. their excessive anxiety concerning my physical convenience and comfort, without being seasoned with one word in relation to christ or godliness, sickened and disgusted me, and i returned home very sorrowful and much disappointed. from my anxiety of mind to abide the covenant which i had made with the lord, i went from place to place, for the purpose of getting information, and finding, if it were possible, some congenial spirit who could enter into my feelings, and thus be able to strengthen and assist me in carrying out my resolutions. i heard that a very devout man was to preach the next sabbath in the presbyterian church; i therefore went to meeting, in the full expectation of hearing that which my soul desired--the word of life. when the minister commenced speaking, i fixed my mind with deep attention upon the spirit and matter of his discourse; but after hearing him through, i returned home, convinced that he neither understood nor appreciated the subject upon which he spoke, and i said in my heart that there was not then upon earth the religion which i sought. i therefore determined to examine my bible, and, taking jesus and his disciples for my guide, to endeavor to obtain from god that which man could neither give nor take away. notwithstanding this, i would hear all that could be said, as well as read much that was written, on the subject of religion; but the bible i intended should be my guide to life and salvation. this course i pursued a number of years. at length, i considered it my duty to be baptized, and, finding a minister who was willing to baptize me, and leave me free in regard to joining any religious denomination, i stepped forward and yielded obedience to this ordinance; after which i continued to read the bible as formerly, until my eldest son had attained his twenty-second year. chapter xii. joseph smith, senior, loses his property and becomes poor--receives a visit prom jason mack--the history op the latter concluded. my husband, as before stated, followed merchandising for a short period in the town of randolph. soon after he commenced business in this place, he ascertained that crystalized ginseng root sold very high in china, being used as a remedy for the plague, which was then raging there. he therefore concluded to embark in a traffic of this article, and consequently made an investment of all the means which he commanded, in that way and manner which was necessary to carry on a business of this kind, viz., crystalizing and exporting the root. when he had obtained a quantity of the same, a merchant by the name of stevens, of royalton, offered him three thousand dollars for what he had; but my husband refused his offer, as it was only about two-thirds of its real value, and told the gentleman that he would rather venture shipping it himself. my husband, in a short time, went to the city of new york, with the view of shipping his ginseng, and finding a vessel in port which was soon to set sail, he made arrangements with the captain to this effect--that he was to sell the ginseng in china, and return the avails thereof to my husband; and this the captain bound himself to do, in a written obligation. mr. stevens, hearing that mr. smith was making arrangements to ship his ginseng, repaired immediately to new york, and by taking some pains, he ascertained the vessel on board of which mr. smith had shipped his ginseng; and having some of the same article on hand himself, he made arrangements with the captain to take his also, and he was to send his son on board the vessel to take charge of it. it appears, from circumstances that afterwards transpired, that the ginseng was taken to china, and sold there to good advantage, or at a high price, but not to much advantage to us, for we never received any thing, except a small chest of tea, of the avails arising from this adventure. when the vessel returned, stevens, the younger, also returned with it, and when my husband became apprized of his arrival, he went immediately to him and made inquiry respecting the success of the captain in selling his ginseng. mr. stevens told him quite a plausible tale, the particulars of which i have forgotten; but the amount of it was, that the sale had been a perfect failure, and the only thing which had been brought for mr. smith from china was a small chest of tea, which chest had been delivered into his care, for my husband. in a short time after this, young stevens hired a house of major mack, and employed eight or ten hands and commenced the business of crystalizing ginseng. soon after engaging in this business, when he had got fairly at work, my brother, major mack, went to see him, and, as it happened, he found him considerably intoxicated. when my brother came into his presence, he spoke to him thus, "well, mr. stevens, you are doing a fine business; you will soon be ready for another trip to china." then observed again, in a quite indifferent manner, "oh, mr. stevens, how much did brother smith's adventure bring?" being under the influence of liquor, he was not on his guard, and took my brother by the hand and led him to a trunk; then opening it, he observed, "there, sir, are the proceeds of mr. smith's ginseng!" exhibiting a large amount of silver and gold. my brother was much astounded at this; however, he disguised his feelings, and conversed with him a short time upon different subjects, then returned home, and about ten o'clock the same night he started for randolph, to see my husband. when mr. stevens had overcome his intoxication, he began to reflect upon what he had done, and making some inquiry concerning my brother, he ascertained that he had gone to randolph. mr. stevens, conjecturing his business--that he had gone to see my husband respecting the ginseng adventure, went immediately to his establishment, dismissed his hands, called his carriage, and fled with his cash for canada, and i have never heard anything concerning him since. my husband pursued him a while, but finding pursuit vain, returned home much dispirited at the state of his affairs. he then went to work to overhaul his accounts, in order to see how he stood with the world; upon which he discovered that, in addition to the loss sustained by the china adventure, he had lost about two thousand dollars in bad debts. at the time he sent his venture to china he was owing eighteen hundred dollars in the city of boston, for store goods, and he expected to discharge the debt at the return of the china expedition; but, having invested almost all his means in ginseng, the loss which he suffered in this article rendered it impossible for him to pay his debt with the property which remained in his hands. the principal dependence left him, in the shape of property, was the farm at tunbridge, upon which we were then living, having moved back to this place immediately after his venture was sent to china. this farm, which was worth about fifteen hundred dollars, my husband sold for eight hundred dollars, in order to make a speedy payment on the boston debt; and, as i had not used the check of one thousand dollars, which my brother and mr. mudget gave me, i added it to the eight hundred dollars obtained for the farm, and by this means the whole debt was liquidated. while we were living on the tunbridge farm, my brother jason made us a visit. he brought with him a young man by the name of william smith, a friendless orphan, whom he had adopted as his own son, and, previous to this time, had kept constantly with him; but he now thought best to leave him with us, for the purpose of having him go to school. he remained with us, however, only six months before my brother came again and took him to new brunswick, which they afterwards made their home, and where my brother had gathered together some thirty families, on a tract of land which he had purchased for the purpose of assisting poor persons to the means of sustaining themselves. he planned their work for them, and when they raised anything which they wished to sell, he took it to market for them. owning a schooner himself, he took their produce to liverpool, as it was then the best market. when jason set out on the above-mentioned visit to tunbridge, he purchased a quantity of goods, which he intended as presents for his friends, especially his mother and sisters; but, on his way thither, he found so many objects of charity, that he gave away not only the goods, but most of his money. on one occasion, he saw a woman who had just lost her husband, and who was very destitute; he gave her fifteen dollars in money, and a full suit of clothes for herself and each of her children, which were six in number. this was the last interview i ever had with my brother jason, but, twenty years later, he wrote the following letter to my brother solomon, and that is about all the intelligence i have ever received from him since i saw him: south branch of ormucto, province of new brunswick, june 30, 1835. my dear brother solomon: you will, no doubt, be surprised to hear that i am still alive, although in an absence of twenty years i have never written to you before. but i trust you will forgive me when i tell you that, for most of the twenty years, i have been so situated that i have had little or no communication with the lines, and have been holding meetings, day and night, from place to place; besides, my mind has been so taken up with the deplorable situation of the earth, the darkness in which it lies, that, when my labors did call me near the lines, i did not realize the opportunity which presented itself of letting you know where i was. and, again, i have designed visiting you long since, and annually have promised myself that the succeeding year i would certainly seek out my relatives, and enjoy the privilege of one pleasing interview with them before i passed into the valley and shadow of death. but last, though not least, let me not startle you when i say, that, according to my early adopted principles of the power of faith, the lord has, in his exceeding kindness, bestowed upon me the gift of healing by the prayer of faith, and the use of such simple means as seem congenial to the human system; but my chief reliance is upon him who organized us at the first, and can restore at pleasure that which is disorganized. the first of my peculiar successes in this way was twelve years since, and from nearly that date i have had little rest. in addition to the incessant calls which i, in a short time had, there was the most overwhelming torrent of opposition poured down upon me that i ever witnessed. but it pleased god to take the weak to confound the wisdom of the wise. i have in the last twelve years seen the greatest manifestations of the power of god in healing the sick, that, with all my sanguinity, i ever hoped or imagined. and when the learned infidel has declared with sober face, time and again, that disease had obtained such an ascendency that death could be resisted no longer, that the victim must wither beneath his potent arm, i have seen the almost lifeless clay slowly but surely resuscitated, and revive, till the pallid monster fled so far that the patient was left in the full bloom of vigorous health. but it is god that hath done it, and to him let all the praise be given. i am now compelled to close this epistle, for i must start immediately on a journey of more than one hundred miles, to attend a heavy case of sickness; so god be with you all. farewell! jason mack. the next intelligence we received concerning jason, after his letter to brother solomon, was, that he, his wife, and oldest son, were dead, and this concludes my account of my brother jason. chapter xiii. the author's dream. while we were living in the town of tunbridge, my mind became deeply impressed with the subject of religion; which, probably, was occasioned by my singular experience during my sickness at randolph. i commenced attending methodist meetings, and in order to oblige me, my husband accompanied me; but when this came to the ears of his oldest brother, he was so displeased, and said so much in regard to the matter, that my husband thought it best to desist. he said that he considered it hardly worth our while to attend the meetings any longer, as it would prove of but little advantage to us; besides this, it gave our friends such disagreeable feelings. i was considerably hurt by this, yet i made no reply. i retired to a grove not far distant, where i prayed to the lord in behalf of my husband--that the true gospel might be presented to him, and that his heart might be softened so as to receive it, or, that he might become more religiously inclined. after praying some time in this manner, i returned to the house, much depressed in spirit, which state of feeling continued until i retired to my bed. i soon fell asleep, and had the following dream:- i thought that i stood in a large and beautiful meadow, which lay a short distance from the house in which we lived, and that everything around me wore an aspect of peculiar pleasantness. the first thing that attracted my special attention in this magnificent meadow, was a very pure and clear stream of water, which ran through the midst of it; and as i traced this stream, i discovered two trees standing upon its margin, both of which were on the same side of the stream. these trees were very beautiful, they were well proportioned, and towered with majestic beauty to a great height. their branches, which added to their symmetry and glory, commenced near the top, and spread themselves in luxurious grandeur around. i gazed upon them with wonder and admiration; and after beholding them a short time, i saw one of them was surrounded with a bright belt, that shone like burnished gold, but far more brilliantly. presently, a gentle breeze passed by, and the tree encircled with this golden zone, bent gracefully before the wind, and waved its beautiful branches in the light air. as the wind increased, this tree assumed the most lively and animated appearance, and seemed to express in its motions the utmost joy and happiness. if it had been an intelligent creature, it could not have conveyed, by the power of language, the idea of joy and gratitude so perfectly as it did; and even the stream that rolled beneath it, shared, apparently, every sensation felt by the tree, for, as the branches danced over the stream, it would swell gently, then recede again with a motion as soft as the breathing of an infant, but as lively as the dancing of a sunbeam. the belt also partook of the same influence, and, as it moved in unison with the motion of the stream and of the tree, it increased continually in refulgence and magnitude, until it became exceedingly glorious. i turned my eyes upon its fellow, which stood opposite; but it was not surrounded with the belt of light as the former, and it stood erect and fixed as a pillar of marble. no matter how strong the wind blew over it, not a leaf was stirred, not a bough was bent; but obstinately stiff it stood, scorning alike the zephyr's breath, or the power of the mighty storm. i wondered at what i saw, and said in my heart, what can be the meaning of all this? and the interpretation given me was, that these personated my husband and his oldest brother, jesse smith; that the stubborn and unyielding tree was like jesse; that the other, more pliant and flexible, was like joseph, my husband; that the breath of heaven? which passed over them, was the pure and undefiled gospel of the son of god, which gospel jesse would always resist, but which joseph, when he was more advanced in life, would hear and receive with his whole heart, and rejoice therein; and unto him would be added intelligence, happiness, glory, and everlasting life. chapter xiv. first vision op joseph smith, senior--the box--second vision--the tree and the spacious building. after selling the farm at tunbridge, we moved only a short distance, to the town of royalton. here we resided a few months, then moved again to sharon, windsor county, vermont. in the latter place, my husband rented a farm of my father, which he cultivated in the summer, teaching school in the winter. in this way my husband continued laboring for a few years, during which time our circumstances gradually improved, until we found ourselves quite comfortable again. in the meantime, we had a son whom we called joseph, after the name of his father; he was born december 23, 1805. i shall speak of him more particularly by and by. we moved thence to tunbridge. here we had another son, whom we named samuel harrison, born march 13, 1808. we lived in this place a short time, then moved to royalton, where ephraim was born, march 13, 1810. we continued here until we had another son, born march 13, 1811, whom we called william. about this time my husband's mind became much excited upon the subject of religion; yet he would not subscribe to any particular system of faith, but contended for the ancient order, as established by our lord and savior jesus christ, and his apostles. one night my husband retired to his bed, in a very thoughtful state of mind, contemplating the situation of the christian religion, or the confusion and discord that were extant. he soon fell into a sleep, and before waking had the following vision, which i shall relate in his own words, just as he told it to me the next morning:- "i seemed to be traveling in an open, barren field, and as i was traveling, i turned my eyes towards the east, the west, the north and the south, but could see nothing save dead, fallen timber. not a vestige of life, either animal or vegetable, could be seen; besides, to render the scene still more dreary, the most death-like silence prevailed, no sound of anything animate could be heard in all the field. i was alone in this gloomy desert, with the exception of an attendant spirit, who kept constantly by my side. of him i inquired the meaning of what i saw, and why i was thus traveling in such a dismal place. he answered thus: 'this field is the world, which now lieth inanimate and dumb, in regard to the true religion, or plan of salvation; but travel on, and by the wayside you will find on a certain log a box, the contents of which, if you eat thereof, will make you wise, and give unto you wisdom and understanding.' i carefully observed what was told me by my guide, and proceeding a short distance, i came to the box. i immediately took it up, and placed it under my left arm; then with eagerness i raised the lid, and began to taste of its contents; upon which all manner of beasts, horned cattle, and roaring animals, rose up on every side in the most threatening manner possible, tearing the earth, tossing their horns, and bellowing most terrifically all around me, and they finally came so close upon me, that i was compelled to drop the box, and fly for my life. yet, in the midst, of all this i was perfectly happy though i awoke trembling." from this forward, my husband seemed more confirmed than ever, in the opinion that there was no order or class of religionists that knew any more concerning the kingdom of god, than those of the world, or such as made no profession of religion whatever. in 1811, we moved from royalton, vermont, to the town of lebanon, new hampshire. soon after arriving here, my husband received another very singular vision, which i will relate:- "i thought," said he, "i was traveling in an open, desolate field, which appeared to be very barren. as i was thus traveling, the thought suddenly came into my mind that i had better stop and reflect upon what i was doing, before i went any further. so i asked myself, 'what motive can i have in traveling here, and what place can this be?' my guide, who was by my side, as before, said, 'this is the desolate world; but travel on.' the road was so broad and barren, that i wondered why i should travel in it; for, said i to myself, 'broad is the road, and wide is the gate that leads to death, and many there be that walk therein; but narrow is the way, and strait is the gate that leads to everlasting life, and few there be that go in thereat.' traveling a short distance further, i came to a narrow path. this path i entered, and, when i had traveled a little way in it, i beheld a beautiful stream of water, which ran from the east to the west. of this stream, i could see neither the source nor yet the mouth; but as far as my eyes could extend i could see a rope, running along the bank of it, about as high as a man could reach, and beyond me, was a low, but very pleasant valley, in which stood a tree, such as i had never seen before. it was exceedingly handsome, insomuch that i looked upon it with wonder and admiration. its beautiful branches spread themselves somewhat like an umbrella, and it bore a kind of fruit, in shape much like a chestnut bur, and as white as snow, or, if possible, whiter. i gazed upon the same with considerable interest, and as i was doing so, the burs or shells commenced opening and shedding their particles, or the fruit which they contained, which was of dazzling whiteness. i drew near, and began to eat of it, and i found it delicious beyond description. as i was eating, i said in my heart, 'i cannot eat this alone, i must bring my wife and children, that they may partake with me.' accordingly, i went and brought my family, which consisted of a wife and seven children, and we all commenced eating, and praising god for this blessing. we were exceedingly happy, insomuch that our joy could not easily be expressed. while thus engaged, i beheld a spacious building standing opposite the valley which we were in, and it appeared to reach to the very heavens. it was full of doors and windows, and they were all filled with people, who were very finely dressed. when these people observed us in the low valley, under the tree, they pointed the finger of scorn at us, and treated us with all manner of disrespect and contempt. but their contumely we utterly disregarded. i presently turned to my guide, and inquired of him the meaning of the fruit that was so delicious. he told me it was the pure love of god, shed abroad in the hearts of all those who love him, and keep his commandments. he then commanded me to go and bring the rest of my children. i told him that we were all there. 'no,' he replied, 'look yonder, you have two more, and you must bring them also.' upon raising my eyes, i saw two small children, standing some distance off. i immediately went to them, and brought them to the tree; upon which they commenced eating with the rest, and we all rejoiced together. the more we ate, the more we seemed to desire, until we even got down upon our knees, and scooped it up, eating it by double handfulls. after feasting in this manner a short time, i asked my guide what was the meaning of the spacious building which i saw. he replied, 'it is babylon, it is babylon, and it must fall. the people in the doors and windows are the inhabitants thereof, who scorn and despise the saints of god, because of their humility.' i soon awoke, clapping my hands together for joy." chapter xv. sickness at lebanon--sophronia's miraculous recovery. we moved, as before-mentioned, to the town of lebanon, new hampshire. here we settled ourselves down, and began to contemplate, with joy and satisfaction, the prosperity which had attended our recent exertions; and we doubled our diligence, in order to obtain more of this world's goods, with the view of assisting our children, when they should need it; and, as is quite natural, we looked forward to the decline of life, and were providing for its wants, as well as striving to procure those things which contribute much to the comfort of old age. as our children had, in a great measure, been debarred from the privilege of schools, we began to make every arrangement to attend to this important duty. we established our second son hyrum in an academy at hanover; and the rest, that were of sufficient age, we were sending to a common school that was quite convenient. meanwhile, myself and companion were doing all that our abilities would admit of for the future welfare and advantage of the family; and were greatly blessed in our labors. but this state of things did not long continue. the typhus fever came into lebanon, and raged tremendously. among the number seized with this complaint were, first, sophronia; next hyrum, who was taken while at school, and came home sick; then alvin; in short, one after another was taken down, till all the family, with the exception of myself and husband, were prostrated upon beds of sickness. sophronia had a heavy siege. the physician attended her eighty-nine days, giving her medicine all the while; but on the ninetieth day, he said she was so far gone, it was not for her to receive any benefit from medicine, and for this cause he discontinued his attendance. the ensuing night, she lay altogether motionless, with her eyes wide open, and with that peculiar aspect which bespeaks the near approach of death. as she thus lay, i gazed upon her as a mother looks upon the last shade of life in a darling child. in this moment of distraction, my husband and myself clasped our hands, fell upon our knees by the bedside, and poured out our grief to god, in prayer and supplication, beseeching him to spare our child yet a little longer. did the lord hear our petition? yes; he most assuredly did, and before we rose to our feet, he gave us a testimony that she would recover. when we first arose from prayer, our child had, to all appearance, ceased breathing. i caught a blanket, threw it around her, then, taking her in my arms, commenced pacing the floor. those present remonstrated against my doing as i did, saying, "mrs. smith, it is all of no use; you are certainly crazy, your child is dead." notwithstanding, i would not, for a moment, relinquish the hope of again seeing her breathe and live. this recital, doubtless, will be uninteresting to some; but those who have experienced in life something of this kind are susceptible of feeling, and can sympathize with me. are you a mother who has been bereft of a child? feel for your heart-strings, and then tell me how i felt with my expiring child pressed to my bosom! would you at this trying moment feel to deny that god had "power to save to the uttermost all who call on him!" i did not then, neither do i now. at length she sobbed. i still pressed her to my breast, and continued to walk the floor. she sobbed again, then looked up into my face, and commenced breathing quite freely. my soul was satisfied, but my strength was gone. i laid my daughter on the bed, and sunk by her side, completely overpowered by the intensity of my feelings. from this time forward sophronia continued mending, until she entirely recovered. chapter xvi. the sufferings of joseph smith, junior, with a fever sore--extraction of large fragments of bone from one of his legs. joseph, our third son, having recovered from the typhus fever, after something like two weeks' sickness, one day screamed out while sitting in a chair, with a pain in his shoulder, and, in a very short time, he appeared to be in such agony, that we feared the consequence would prove to be something very serious. we immediately sent for a doctor. when he arrived, and had examined the patient, he said that it was his opinion that this pain was occasioned by a sprain. but the child declared this could not be the case, as he had received no injury in any way whatever, but that a severe pain had seized him all at once, of the cause of which he was entirely ignorant. notwithstanding the child's protestations, still the physician insisted that it must be a sprain, and consequently, he anointed his shoulder with some bone linament, but this was of no advantage to him, for the pain continued the same after the anointing as before. when two weeks of extreme suffering had elapsed, the attendant physician concluded to make closer examination: whereupon he found that a large fever sore had gathered between his breast and shoulder. he immediately lanced it, upon which it discharged fully a quart of matter. as soon as the sore had discharged itself, the pain left it, and shot like lightening (using his own terms) down his side into the marrow of the bone of his leg, and soon became very severe. my poor boy, at this, was almost in despair, and he, cried out "oh, father! the pain is so severe, how can i bear it!" his leg soon began to swell, and he continued to suffer the greatest agony for the space of two weeks longer. during this period, i carried him much of the time in my arms, in order to mitigate his suffering as much as possible; in consequence of which i was taken very ill myself. the anxiety of mind that i experienced, together with physical over-exertion, was too much for my constitution, and my nature sank under it. hyrum, who was rather remarkable for his tenderness and sympathy, now desired that he might take my place. as he was a good, trusty boy, we let him do so; and, in order to make the task as easy for him as possible, we laid joseph upon a low bed, and hyrum sat beside him, almost day and night, for some considerable length of time, holding the affected part of his leg in his hands, and pressing it between them, so that his afflicted brother might be enabled to endure the pain, which was so excruciating that he was scarcely able to bear it. at the end of three weeks, we thought it advisable to send again for the surgeon. when he came, he made an incision of eight inches, on the front side of the leg, between the knee and ankle. this relieved the pain in a great measure, and the patient was quite comfortable until the wound began to heal, when the pain became as violent as ever. the surgeon was called again, and he this time enlarged the wound, cutting the leg even to the bone. it commenced healing the second time, and as soon as it began to heal, it also began to swell again, which swelling continued to rise till we deemed it wisdom to call a council of surgeons; and when they met in consultation, they decided that amputation was the only remedy. soon after coming to this conclusion, they rode up to the door, and were invited into a room, apart from the one in which joseph lay. they being seated, i addressed them thus: "gentlemen, what can you do to save my boy's leg?" they answered, "we can do nothing; we have cut it open to the bone, and find it so affected that we consider his leg incurable, and that amputation is absolutely necessary in order to save his life." this was like a thunderbolt to me. i appealed to the principal surgeon, saying, "dr. stone, can you not make another trial? can you not, by cutting around the bone, take out the diseased part, and perhaps that which is sound will heal over, and by this means you will save his leg? you will not, you must not, take off his leg, until you try once more. i will not consent to let you enter his room until you make me this promise." after consulting a short time with each other, they agreed to do as i had requested, then went to see my suffering son. one of the doctors, on approaching his bed, said, "my poor boy, we have come again." "yes," said joseph, "i see you have; but you have not come to take off my leg, have you, sir?" "no," replied the surgeon, "it is your mother's request that we make one more effort, and that is what we have now come for." the principal surgeon, after a moment's conversation, ordered cords to be brought to bind joseph fast to a bedstead; but to this joseph objected. the doctor, however, insisted that he must be confined, upon which joseph said very decidedly, "no, doctor, i will not be bound, for i can bear the operation much better if i have my liberty." "then," said dr. stone, "will you drink some brandy?" "no," said joseph, "not one drop." "will you take some wine?" rejoined the doctor. "you must take something, or you can never endure the severe operation to which you must be subjected." "no," exclaimed joseph, "i will not touch one particle of liquor, neither will i be tied down; but i will tell you what i will do--i will have my father sit on the bed and hold me in his arms, and then i will do whatever is necessary in order to have the bone taken out." looking at me, he said, "mother, i want you to leave the room, for i know you cannot bear to see me suffer so; father can stand it, but you have carried me so much, and watched over me so long, you are almost worn out." then looking up into my face, his eyes swimming in tears, he continued, "now, mother, promise me that you will not stay, will you? the lord will help me, and i shall get through with it." to this request i consented, and getting a number of folded sheets, and laying them under his leg, i retired, going several hundred yards from the house in order to be out of hearing. the surgeons commenced operating by boring into the bone of his leg, first on one side of the bone where it was affected, then on the other side, after which they broke it off with a pair of forceps or pincers. they thus took away large pieces of the bone. when they broke off the first piece, joseph screamed out so loudly, that i could not forbear running to him. on my entering the room, he cried out, "oh, mother, go back, go back; i do not want you to come in--i will try to tough it out, if you will go away." when the third piece was taken away, i burst into the room again--and oh, my god! what a spectacle for a mother's eye! the wound torn open, the blood still gushing from it, and the bed literally covered with blood. joseph was pale as a corpse, and large drops of sweat were rolling down his face, whilst upon every feature was depicted the utmost agony! i was immediately forced from the room, and detained until the operation was completed; but when the act was accomplished, joseph put upon a clean bed, the room cleared of every appearance of blood, and the instruments which were used in the operation removed, i was permitted again to enter. joseph immediately commenced getting better, and from this onward, continued to mend until he became strong and healthy. when he had so far recovered as to be able to travel, he went with his uncle, jesse smith, to salem, for the benefit of his health, hoping the sea-breezes would be of service to him, and in this he was not disappointed. having passed through about a year of sickness and distress, health again returned to our family, and we most assuredly realized the blessing; and indeed, we felt to acknowledge the hand of god, more in preserving our lives through such a tremendous scene of affliction, than if we had, during this time, seen nothing but health and prosperity. chapter xvii. joseph smith, senior, removes to norwich, thence to palmyra--his dream of the images--of the judgment. when health returned to us, as one would naturally suppose, it found us in quite low circumstances. we were compelled to strain every energy to provide for our present necessities, instead of making arrangements for the future, as we had previously contemplated. shortly after sickness left our family, we moved to norwich, in the state of vermont. in this place we established ourselves on a farm belonging to one esquire moredock. the first year our crops failed; yet, by selling fruit which grew on the place, we succeeded in obtaining bread for the family, and, by making considerable exertion, we were enabled to sustain ourselves. the crops the second year were as the year before--a perfect failure. mr. smith now determined to plant once more, and if he should meet with no better success than he had the two preceding years, he would then go to the state of new york, where wheat was raised in abundance. the next year an untimely frost destroyed the crops, and being the third year in succession in which the crops had failed, it almost caused a famine. this was enough; my husband was now altogether decided upon going to new york. he came in, one day, in quite a thoughtful mood, and sat down; after meditating some time, he observed that, could he so arrange his affairs, he would be glad to start soon for new york with a mr. howard, who was going to palmyra. he further remarked, that he could not leave consistently, as the situation of the family would not admit of his absence; besides, he was owing some money that must first be paid. i told him it was my opinion he might get both his creditors and debtors together, and arrange matters between them in such a way as to give satisfaction to all parties concerned; and, in relation to the family, i thought i could make every necessary preparation to follow as soon as he would be ready for us. he accordingly called upon all with whom he had any dealings, and settled up his accounts with them. there were, however, some who, in the time of settlement, neglected to bring forward their books, consequently they were not balanced, or there were no entries made in them to show the settlement; but in cases of this kind, he called witnesses, that there might be evidence of the fact. having thus arranged his business, mr. smith set out for palmyra, in company with mr. howard. after his departure, i and those of the family who were of much size, toiled faithfully, until we considered ourselves fully prepared to leave at a moment's warning. we shortly received a communication from mr. smith, requesting us to make ourselves ready to take up a journey for palmyra. in a short time after this, a team came for us. as we were about starting on this journey, several of those gentlemen who had withheld their books, in the time of settlement, now brought them forth, and claimed the accounts which had been settled, and which they had, in the presence of witnesses, agreed to erase. we were all ready for the journey, and the teams were waiting on expense. under these circumstances, i concluded it would be more to our advantage to pay their unjust claims than to hazard a lawsuit. therefore, by making considerable exertion, i raised the required sum, which was one hundred and fifty dollars, and liquidated the demand. a gentleman by the name of flagg, a wealthy settler, living in the town of hanover, also a mr. howard, who resided in norwich, were both acquainted with the circumstance mentioned above. they were very indignant at it, and requested me to give them a sufficient time to get the witnesses together, and they would endeavor to recover that which had been taken from me by fraud. i told them i could not do so, for my husband had sent teams for me, which were on expense; moreover, there was an uncertainty in getting the money back again, and in case of failure, i should not be able to raise the means necessary to take the family where we contemplated moving. they then proposed raising some money by subscription, saying, "we know the people feel as we do concerning this matter, and if you will receive it, we will make you a handsome present." this i utterly refused. the idea of receiving assistance in such a way as this was indeed very repulsive to my feelings, and i rejected their offer. my aged mother, who had lived with us some time, assisted in preparing for the journey. she came with us to royalton, where she resided until she died, which was two years afterwards, in consequence of an injury which she received by getting upset in a wagon while traveling with us. on arriving at royalton, i had a scene to pass through, and it was truly a severe one--one to which i shall ever look back with peculiar feelings. here i was to take leave of my affectionate mother. the parting hour came; my mother wept over me, long and bitterly. she told me that it was not probable she should ever behold my face again; "but, my dear child," said she, "i have lived long--my days are nearly numbered--i must soon exchange the things of this world for those which pertain to another state of existence, where i hope to enjoy the society of the blessed; and now as my last admonition, i beseech you to continue faithful in the service of god to the end of your days, that i may have the pleasure of embracing you in another and fairer world above." this parting scene was at one willard pierce's, a tavern keeper. from his house my mother went to daniel mack's, with whom she afterwards lived until her decease. having traveled a short distance, i discovered that mr. howard, our teamster, was an unprincipled and unfeeling wretch, by the way in which he handled both our goods and money, as well as by his treatment of my children, especially joseph. he would compel him to travel miles at a time on foot, notwithstanding he was still lame. we bore patiently with his abuse, until we got about twenty miles west of utica, when one morning, as we were getting ready to continue our journey, my oldest son came to me and said, "mother, mr. howard has thrown the goods out of the wagon, and is about starting off with the team." upon hearing this, i told him to call the man in. i met him in the bar-room, in the presence of a large company of travelers, both male and female, and i demanded his reason for the course which he was taking. he told me the money which i had given him was all expended, and he could go no further. i then turned to those present and said, "gentlemen and ladies, please give your attention for a moment. now, as sure as there is a god in heaven, that team, as well as the goods, belong to my husband, and this man intends to take them from me, or at least the team, leaving me with eight children, without the means of proceeding on my journey." then turning to mr. howard, i said, "sir, i now forbid you touching the team, or driving it one step further. you can go about your own business; i have no use for you. i shall take charge of the team myself, and hereafter attend to my own affairs." i accordingly did so, and proceeding on our journey, we in a short time arrived at palmyra, with a small portion of our effects, and barely two cents in cash. when i again met my husband at palmyra, we were much reduced--not from indolence, but on account of many reverses of fortune, with which our lives had been rather singularly marked. notwithstanding our misfortunes, and the embarrassments with which we were surrounded, i was quite happy in once more having the society of my husband, and in throwing myself and children upon the care and affection of a tender companion and father. we all now sat down, and counselled together relative to the course which was best for us to adopt in our destitute circumstances, and we came to the conclusion to unite our energies in endeavoring to obtain a piece of land. having done considerable at painting oil-cloth coverings for tables, stands, etc., i set up the business, and did extremely well. i furnished all the provisions for the family, and, besides this, began to replenish our household furniture, in a very short time, by my own exertions. my husband and his sons, alvin and hyrum, set themselves to work to pay for one hundred acres of land for which mr. smith contracted with a land agent. in a year, we made nearly all of the first payment, erected a log house, and commenced clearing. i believe something like thirty acres of land were made ready for cultivation the first year. i shall now deviate a little from my subject, in order to relate another very singular dream which my husband had about this time, which is as follows:- "i dreamed," said he, "that i was traveling on foot, and i was very sick, and so lame i could hardly walk. my guide, as usual, attended me. traveling some time together, i became so lame that i thought i could go no further. i informed my guide of this, and asked him what i should do. he told me to travel on till i came to a certain garden. so i arose and started for this garden. while on my way thither, i asked my guide how i should know the place. he said, 'proceed until you come to a very large gate; open this, and you will see a garden, blooming with the most beautiful flowers that your eyes ever beheld, and there you shall be healed.' by limping along with great difficulty, i finally reached the gate; and, on entering it, i saw the before-mentioned garden, which was beautiful beyond description, being filled with the most delicate flowers of every kind and color. in the garden were walks about three and a half feet wide, which were set on both sides with marble stones. one of the walks ran from the gate through the centre of the garden; and on each side of this was a very richly carved seat, and on each seat were placed six wooden images, each of which was the size of a very large man. when i came to the first image on the right side, it arose and bowed to me with much deference. i then turned to the one which sat opposite me, on the left side, and it arose and bowed to me in the same manner as the first. i continued turning, first to the right and then to the left, until the whole twelve had made their obeisance, after which i was entirely healed. i then asked my guide the meaning of all this, but i awoke before i received an answer." i will now return to the subject of the farm. when the time for making the second payment drew nigh, alvin went from home to get work, in order to raise the money, and after much hardship and fatigue, returned with the required amount. this payment being made, we felt relieved, as this was the only thing that troubled us; for we had a snug log-house, neatly furnished, and the means of living comfortably. it was now only two years since we entered palmyra, almost destitute of money, property, or acquaintance. the hand of friendship was extended on every side, and we blessed god, with our whole heart, for his "mercy, which endureth for ever." and not only temporal blessings were bestowed upon us, but also spiritual were administered. the scripture, which saith, "your old men shall dream dreams," was fulfilled in the case of my husband, for, about this time, he had another vision, which i shall here relate; this, with one more, is all of his that i shall obtrude upon the attention of my readers. he received two more visions, which would probably be somewhat interesting, but i cannot remember them distinctly enough to rehearse them in full. the following, which was the sixth, ran thus:- "i thought i was walking alone; i was much fatigued, nevertheless i continued traveling. it seemed to me that i was going to meeting, that it was the day of judgment, and that i was going to be judged. "when i came in sight of the meeting-house, i saw multitudes of people coming from every direction, and pressing with great anxiety towards the door of this great building; but i thought i should get there in time, hence there was no need of being in a hurry. but, on arriving at the door, i found it shut; i knocked for admission, and was informed by the porter that i had come too late. i felt exceedingly troubled, and prayed earnestly for admittance. presently i found that my flesh was perishing. i continued to pray, still my flesh withered upon my bones. i was in a state of almost total despair, when the porter asked me if i had done all that was necessary in order to receive admission. i replied, that i had done all that was in my power to do. 'then,' observed the porter, 'justice must be satisfied; after this, mercy hath her claims.' "it then occurred to me to call upon god, in the name of his son jesus; and i cried out, in the agony of my soul, 'oh, lord god, i beseech thee, in the name of jesus christ, to forgive my sins.' after which i felt considerably strengthened, and i began to amend. the porter or angel then remarked, that it was necessary to plead the merits of jesus, for he was the advocate with the father, and a mediator between god and man. "i was now made quite whole, and the door was opened, but, on entering, i awoke." the following spring, we commenced making preparations for building another house, one that would be more comfortable for persons in advanced life. chapter xviii. history of joseph the prophet commences--seventh vision of joseph smith, senior. i now come to the history of joseph. by reference to the table (chap. ix), you will find the date and place of his birth; beside which, except what has already been said, i shall say nothing respecting him until he arrived at the age of fourteen. however, in this i am aware that some of my readers will be disappointed, for i suppose, from questions which are frequently asked me, that it is thought by some that i shall be likely to tell many very remarkable incidents which attended his childhood; but, as nothing occurred during his early life, except those trivial circumstances which are common to that state of human existence, i pass them in silence. at the age of fourteen, an incident occurred which alarmed us much, as we knew not the cause of it. joseph being a remarkably quiet, well-disposed child, we did not suspect that any one had aught against him. he was out one evening on an errand, and, on returning home, as he was passing through the door-yard, a gun was fired across his pathway, with the evident intention of shooting him. he sprang to the door much frightened. we immediately went in search of the assassin, but could find no trace of him that evening. the next morning we found his tracks under a wagon, where he lay when he fired; and the following day we found the balls, which were discharged from the gun, lodged in the head and neck of a cow that was standing opposite the wagon in a dark corner. we have not as yet discovered the man who made this attempt at murder, neither can we discover the cause thereof. i shall here insert the seventh vision that my husband had, which vision was received in the year 1819. it was as follows: "i dreamed," said he, "that a man with a pedler's budget on his back, came in, and thus addressed me: 'sir, will you trade with me to-day? i have now called upon you seven times, i have traded with you each time, and have always found you strictly honest in all your dealings. your measures are always heaped, and your weights overbalance; and i have now come to tell you that this is the last time i shall ever call on you, and that there is but one thing which you lack, in order to secure your salvation.' as i earnestly desired to know what it was that i still lacked, i requested him to write the same upon paper. he said he would do so. i then sprang to get some paper, but, in my excitement, i awoke." shortly after my husband received the foregoing vision, there was a great revival in religion, which extended to all the denominations of christians in the surrounding country in which we resided. many of the world's people, becoming concerned about the salvation of their souls, came forward and presented themselves as seekers after religion. most of them were desirous of uniting with some church, but were not decided as to the particular faith which they would adopt. when the numerous meetings were about breaking up, and the candidates and the various leading church members began to consult upon the subject of adopting the candidates into some church or churches, as the case might be, a dispute arose, and there was a great contention among them. while these things were going forward, joseph's mind became considerably troubled with regard to religion; and the following extract from his history will show, more clearly than i can express, the state of his feelings, and the result of his reflections on this occasion:- i was at this time in my fifteenth year. my father's family was proselyted to the presbyterian faith, and four of them joined that church, namely, my mother lucy, my brothers hyrum and samuel harrison, and my sister sophronia. during this time of great excitement, my mind was called up to serious reflection and great uneasiness; but though my feelings were deep, and often poignant, still i kept myself aloof from all those parties, though i attended their several meetings as often as occasion would permit. in process of time, my mind became somewhat partial to the methodist sect, and i felt some desire to be united with them, but so great were the confusion and strife among the different denominations, that it was impossible for a person, young as i was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. my mind at different times was greatly excited, the cry and tumult were so great and incessant. the presbyterians were most decided against the baptists and methodists, and used all the powers of either reason or sophistry to prove their errors, or at least to make the people think they were in error. on the other hand, the baptists and methodists, in their turn, were equally zealous in endeavoring to establish their own tenets and disprove all others. in the midst of this war of words, and tumult of opinion, i often said to myself, what is to be done? who, of all these parties, are right? or, are they all wrong together? if any one of them be right, which is it? and how shall i know it? while i was laboring under the extreme difficulties caused by the contests of these parties of religionists, i was one day reading in the epistle of james, first chapter and fifth verse, which reads, "if any of you lack wisdom, let him ask of god, that giveth to all men liberally, and upbraideth not, and it shall be given him." never did any passage of scripture come with more power to the heart of man than this did at this time to mine. it seemed to enter with great force into every feeling of my heart. i reflected on it again and again, knowing that if any person needed wisdom from god, i did, for how to act i did not know, and, unless i could get more wisdom than i then had, i would never know; for the teachers of religion of the different sects understood the same passages so differently, as to destroy all confidence in settling the question by an appeal to the bible. at length i came to the conclusion, that i must either remain in darkness and confusion, or else i must do as james directs, that is, ask of god. i at length came to the determination to ask of god, concluding that if he gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, i might venture. so, in accordance with this my determination to ask of god, i retired to the woods to make the attempt. it was on the morning of a beautiful, clear day, early in the spring of 1820. it was the first time in my life that i had made such an attempt; for amidst all my anxieties i had never as yet made the attempt to pray vocally. after i had retired into the place where i had previously designed to go, having looked around me, and finding myself alone, i kneeled down and began to offer up the desires of my heart to god. i had scarcely done so, when immediately i was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue, so that i could not speak. thick darkness gathered around me, and it seemed to me for a time as if i were doomed to sudden destruction. but exerting all my powers to call upon god, to deliver me out of the power of this enemy which had seized upon me, and at the very moment when i was ready to sink into despair, and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such a marvelous power as i had never before felt in any being; just at this moment of great alarm, i saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. it no sooner appeared, than i found myself delivered from the enemy which held me bound. when the light rested upon me, i saw two personages, whose brightness and glory defy all description, standing above me in the air. one of them spake unto me, calling me by name, and said pointing to the other, "this is my beloved son; hear him!" my object in going to enquire of the lord, was to know which of all these sects was right, that i might know which to join. no sooner, therefore, did i get possession of myself, so as to be able to speak, than i asked the personages who stood above me in the light, which of all the sects was right--and which i should join. i was answered that i must join none of them, for they were all wrong; and the personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that "they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof." he again forbade me to join with any of them; and many other things did he say unto me which i cannot write at this time. when i came to myself again, i found myself lying on my back, looking up into heaven. when the light had departed, i had no strength; but soon recovering in some degree, i went home. and as i leaned up to the fireplace, mother enquired what the matter was. i replied, "never mind, all is well--i am well enough off." i then said to my mother, "i have learned for myself that presbyterianism is not true." it seems as though the adversary was aware, at a very early period of my life, that i was destined to prove a disturber and an annoyer of his kingdom; else why should the powers of darkness combine against me? why the opposition and persecution that arose against me, almost in my infancy? some few days after i had this vision, i happened to be in company with one of the methodist preachers who was very active in the before-mentioned religious excitement, and conversing with him upon the subject of religion, i took occasion to give him an account of the vision which i had had. i was greatly surprised at his behavior: he treated my communication not only lightly, but with great contempt, saying it was all of the devil; that there was no such thing as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them. i soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though i was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me and create a bitter persecution; and this was common among all the sects--all united to persecute me. it caused me serious reflection, then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age--and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labors, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, in a manner to create in them a spirit of the most bitter persecution and reviling. but strange or not, so it was, and it was often the cause of great sorrow to myself. however, it was, nevertheless, a fact that i had beheld a vision. i have thought since, that i felt much like paul when he made his defense before king agrippa, and related the account of the vision he had when he "saw a light and heard a voice;" but still there were but few who believed him. some said he was dishonest, others said he was mad, and he was ridiculed and reviled; but all this did not destroy the reality of his vision. he had seen a vision--he knew he had--and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light and heard a voice speaking unto him, and all the world could not make him think or believe otherwise. so it was with me. i had actually seen a light, and in the midst of that light i saw two personages, and they did in reality speak to me; and though i was hated and persecuted for saying that i had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely, for so saying, i was led to say in my heart, why persecute for telling the truth? i have actually seen a vision; and who am i that i can withstand god? or why does the world think to make me deny what i have actually seen? for i had seen a vision. i knew it, and i knew that god knew it; and i could not deny it, neither dared i do it--at least, i knew that by so doing i would offend god, and come under condemnation.--_times and seasons_, vol. iii, p. 727; _supp. to mill. star_, vol. xiv, p. 2; _history of the church_, vol. i, pp. 3-8. from this time until the twenty-first of september, 1823, joseph continued, as usual, to labor with his father, and nothing during this interval occurred of very great importance--though he suffered every kind of opposition and persecution from the different orders of religionists. on the evening of the twenty-first of september, he retired to his bed in quite a serious and contemplative state of mind. he shortly betook himself to prayer and supplication to almighty god, for a manifestation of his standing before him, and while thus engaged he received the following vision: while i was thus in the act of calling upon god, i discovered a light appearing in my room, which continued to increase until the room was lighter than at noon-day, when immediately a personage appeared at my bed-side, standing in the air, for his feet did not touch the floor. he had on a loose robe of most exquisite whiteness. it was a whiteness beyond anything earthly i had ever seen, nor do i believe that any earthly thing could be made to appear so exceedingly white and brilliant. his hands were naked, and his arms also, a little above the wrist; so also were his feet naked, as were his legs a little above the ankles. his head and neck were also bare. i could discover that he had no other clothing on but this robe, as it was open, so that i could see into his bosom. not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. the room was exceedingly light, but not so very bright as immediately around his person. when i first looked upon him i was afraid, but the fear soon left me. he called me by name, and said unto me that he was a messenger sent from the presence of god to me, and that his name was moroni; that god had a work for me to do, and that my name should be had for good and evil among all nations, kindreds, and tongues; or that it should be both good and evil spoken of among all people. he said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. he also said that the fullness of the everlasting gospel was contained in it, as delivered by the savior to the ancient inhabitants. also, that there were two stones in silver bows, and these stones fastened to a breastplate, constituted what is called the urim and thummim, deposited with the plates; and the possession and use of these stones were what constituted seers in ancient or former times; and that god had prepared them for the purpose of translating the book. after telling me these things, he commenced quoting the prophecies of the old testament. he first quoted part of the third chapter of malachi; and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our bibles. instead of quoting the first verse as it reads in our books, he quoted it thus: "for behold the day cometh that shall burn as an oven; and all the proud, yea, and all who do wickedly, shall burn as stubble, for they that come shall burn them, saith the lord of hosts, that it shall leave them neither root nor branch." and again he quoted the fifth verse thus: "behold, i will reveal unto you the priesthood by the hand of elijah the prophet, before the coming of the great and dreadful day of the lord." he also quoted the next verse differently: "and he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming." in addition to these, he quoted the eleventh chapter of isaiah, saying that it was about to be fulfilled. he quoted also the third chapter of acts, twenty-second and twenty-third verses, precisely as they stand in our new testament. he said that that prophet was christ, but the day had not yet come "when they who would not hear his voice should be cut off from among the people," but soon would come. he also quoted the second chapter of joel, from the twenty-eighth verse to the last. he also said that this was not yet fulfilled, but was soon to be. and he further stated the fullness of the gentiles was soon to come in. he quoted many other passages of scripture, and offered many explanations which cannot be mentioned here. again, he told me that when i got those plates of which he had spoken, (for the time that they should be obtained was not then fulfilled,) i should not show them to any person, neither the breastplate, with the urim and thummim, only to those to whom i should be commanded to show them: if i did i should be destroyed. while he was conversing with me about the plates, the vision was opened to my mind that i could see the place where the plates were deposited, and that so clearly and distinctly, that i knew the place again when i visited it. after this communication, i saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so until the room was again left dark, except just around him; when instantly i saw, as it were, a conduit open right up into heaven, and he ascended till he entirely disappeared, and the room was left as it had been before this heavenly light made its appearance. i lay musing on the singularity of the scene, and marveling greatly at what had been told to me by this extraordinary messenger, when, in the midst of my meditation, i suddenly discovered that my room was again beginning to get lighted, and, in an instant, as it were, the same heavenly messenger was again by my bed-side. he commenced, and again related the very same things which he had done at his first visit, without the least variation, which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence: and that these grievous judgments would come on the earth in this generation. having related these things, he again ascended as he had done before.--_times and seasons_, vol. iii, p. 729; supplement to _millennial star_, vol. xiv, p. 4; _history of the church_, vol. i, pp. 11-14. when the angel ascended the second time, he left joseph overwhelmed with astonishment, yet gave him but a short time to contemplate the things which he had told him before he made his reappearance, and rehearsed the same things over, adding a few words of caution and instruction, thus: that he must beware of covetousness, and he must not suppose the record was to be brought forth with the view of getting gain, for this was not the case, but that it was to bring forth light and intelligence, which had for a long time been lost to the world; and that when he went to get the plates, he must be on his guard, or his mind would be filled with darkness. the angel then told him to tell his father all which he had both seen and heard. chapter xix. the angel visits joseph again--joseph tells his father what he has seen and heard--he is permitted to behold the plates--receives further instructions--communicates the same to the family--takes the plates into his hands--they are taken from him, and he is reproved--his disappointment. the next day, my husband, alvin, and joseph, were reaping together in the field, and as they were reaping, joseph stopped quite suddenly, and seemed to be in a very deep study. alvin, observing it, hurried him, saying, "we must not slacken our hands or we will not be able to complete our task." upon this joseph went to work again, and after laboring a short time, he stopped just as he had done before. this being quite unusual and strange, it attracted the attention of his father, upon which he discovered that joseph was very pale. my husband, supposing that he was sick, told him to go to the house, and have his mother doctor him. he accordingly ceased his work, and started, but on coming to a beautiful green, under an apple tree, he stopped and lay down, for he was so weak he could proceed no further. he was here but a short time, when the messenger whom he saw the previous night, visited him again, and the first thing he said was, "why did you not tell your father that which i commanded you to tell him?" joseph replied, "i was afraid my father would not believe me." the angel rejoined, "he will believe every word you say to him." joseph then promised the angel that he would do as he had been commanded. upon this, the messenger departed, and joseph returned to the field, where he had left my husband and alvin; but when he got there, his father had just gone to the house, as he was somewhat unwell. joseph then desired alvin to go straightway and see his father, and inform him that he had something of great importance to communicate to him, and that he wanted him to come out into the field where they were at work. alvin did as he was requested, and when my husband got there, joseph related to him all that had passed between him and the angel the previous night and that morning. having heard this account, his father charged him not to fail in attending strictly to the instruction which he had received from this heavenly messenger. soon after joseph had this conversation with his father, he repaired to the place where the plates were deposited, which place he describes as follows:- "convenient to the village of manchester, ontario co., new york, stands a hill of considerable size, and the most elevated of any in the neighborhood. on the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. this stone was thick and rounding in the middle, on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground; but the edge all round was covered with earth. "having removed the earth, i obtained a lever, which i got fixed under the edge of the stone, and with a little exertion raised it up. i looked in, and there, indeed, did i behold the plates! the urim and thummim, and the breast-plate, as stated by the messenger."--_times and seasons_ vol. iii, p. 729; _supp. to millennial star_, vol. xiv, p. 5; _history of the church_, pp. 15, 16. while joseph remained here, the angel showed him, by contrast, the difference between good and evil, and likewise the consequences of both obedience and disobedience to the commandments of god, in such a striking manner, that the impression was always vivid in his memory until the very end of his days; and in giving a relation of this circumstance, not long prior to his death, he remarked, that "ever afterwards he was willing to keep the commandments of god." furthermore, the angel told him, at the interview mentioned last, that the time had not yet come for the plates to be brought forth to the world; that he could not take them from the place wherein they were deposited until he had learned to keep the commandments of god--not only till he was willing but able to do it. the angel bade joseph come to this place every year, at the same time of the year, and he would meet him there and give him further instructions. the ensuing evening, when the family were altogether, joseph made known to them all that he had communicated to his father in the field, and also of his finding the record, as well as what passed between him and the angel while he was at the place where the plates were deposited. sitting up late that evening, in order to converse upon these things, together with over-exertion of mind, had much fatigued joseph; and when alvin observed it, he said, "now, brother, let us go to bed, and rise early in the morning, in order to finish our day's work at an hour before sunset, then, if mother will get our suppers early, we will have a fine long evening, and we will all sit down for the purpose of listening to you while you tell us the great things which god has revealed to you." accordingly, by sunset the next day, we were all seated, and joseph commenced telling us the great and glorious things which god had manifested to him; but, before proceeding, he charged us not to mention out of the family that which he was about to say to us, as the world was so wicked that when they came to a knowledge of these things they would try to take our lives; and that when we should obtain the plates, our names would be cast out as evil by all people. hence the necessity of suppressing these things as much as possible, until the time should come for them to go forth to the world. after giving us this charge, he proceeded to relate further particulars concerning the work which he was appointed to do, and we received them joyfully, never mentioning them except among ourselves, agreeable to the instructions which we had received from him. from this time forth, joseph continued to receive instructions from the lord, and we continued to get the children together every evening, for the purpose of listening while he gave us a relation of the same. i presume our family presented an aspect as singular as any that ever lived upon the face of the earth--all seated in a circle, father, mother, sons and daughters, and giving the most profound attention to a boy, eighteen years of age, who had never read the bible through in his life: he seemed much less inclined to the perusal of books than any of the rest of our children, but far more given to meditation and deep study. we were now confirmed in the opinion that god was about to bring to light something upon which we could stay our minds, or that would give us a more perfect knowledge of the plan of salvation and the redemption of the human family. this caused us greatly to rejoice, the sweetest union and happiness pervaded our house, and tranquility reigned in our midst. during our evening conversations, joseph would occasionally give us some of the most amusing recitals that could be imagined. he would describe the ancient inhabitants of this continent, their dress, mode of traveling, and the animals upon which they rode; their cities, their buildings, with every particular; their mode of warfare; and also their religious worship. this he would do with as much ease, seemingly, as if he had spent his whole life among them. on the twenty-second of september, 1824, joseph again visited the place where he found the plates the year previous; and supposing at this time that the only thing required, in order to possess them until the time for their translation, was to be able to keep the commandments of god--and he firmly believed he could keep every commandment which had been given him--he fully expected to carry them home with him. therefore, having arrived at the place, and uncovering the plates, he put forth his hand and took them up, but, as he was taking them hence, the unhappy thought darted through his mind that probably there was something else in the box besides the plates, which would be of some pecuniary advantage to him. so, in the moment of excitement, he laid them down very carefully, for the purpose of covering the box, lest some one might happen to pass that way and get whatever there might be remaining in it. after covering it, he turned round to take the record again, but behold it was gone, and where, he knew not, neither did he know the means by which it had been taken from him. at this, as a natural consequence, he was much alarmed. he kneeled down and asked the lord why the record had been taken from him; upon which the angel of the lord appeared to him, and told him that he had not done as he had been commanded, for in a former revelation he had been commanded not to lay the plates down, or put them for a moment out of his hands, until he got into the house and deposited them in a chest or trunk, having a good lock and key, and, contrary to this, he had laid them down with the view of securing some fancied or imaginary treasure that remained. in the moment of excitement, joseph was overcome by the powers of darkness, and forgot the injunction that was laid upon him. having some further conversation with the angel, on this occasion, joseph was permitted to raise the stone again, when he beheld the plates as he had done before. he immediately reached forth his hand to take them, but instead of getting them, as he anticipated, he was hurled back upon the ground with great violence. when he recovered, the angel was gone, and he arose and returned to the house, weeping for grief and disappointment. as he was aware that we would expect him to bring the plates home with him, he was greatly troubled, fearing that we might doubt his having seen them. as soon as he entered the house, my husband asked him if he had obtained the plates. the answer was, "no, father, i could not get them." his father then said, "did you see them?" "yes," replied joseph, "i saw them, but could not take them." "i would have taken them," rejoined his father, with much earnestness, "if i had been in your place." "why," returned joseph, in quite a subdued tone, "you do not know what you say. i could not get them, for the angel of the lord would not let me." joseph then related the circumstance in full, which gave us much uneasiness, as we were afraid that he might utterly fail of obtaining the record through some neglect on his part. we, therefore, doubled our diligence in prayer and supplication to god, in order that he might be more fully instructed in his duty, and be preserved from all the wiles and machinations of him "who lieth in wait to deceive." we were still making arrangements to build us a comfortable house, the management and control of which devolved chiefly upon alvin. and when november, 1824, arrived, the frame was raised, and all the materials necessary for its speedy completion were procured. this opened to alvin's mind the pleasing prospect of seeing his father and mother once more comfortable and happy. he would say, "i am going to have a nice, pleasant room for father and mother to sit in, and everything arranged for their comfort, and they shall not work any more as they have done." chapter xx. alvin's sickness and death. on the 15th of november, 1824, about 10 o'clock in the morning, alvin was taken very sick with the bilious colic. he came to the house in much distress, and requested his father to go immediately for a physician. he accordingly went, obtaining one by the name of greenwood, who, on arriving, immediately administered to the patient a heavy dose of calomel. i will here notice, that this dr. greenwood was not the physician commonly employed by the family; he was brought in consequence of the family physician's absence. and on this account, as i suppose, alvin at first refused to take the medicine, but by much persuasion, he was prevailed on to do so. this dose of calomel lodged in his stomach, and all the medicine afterwards freely administered by four very skillful physicians could not remove it. on the third day of his sickness, dr. m'intyre, whose services were usually employed by the family, as he was considered very skillful, was brought, and with him four other eminent physicians. but it was all in vain, their exertions proved unavailing, just as alvin had said would be the case--he told them the calomel was still lodged in the same place, after some exertion had been made to carry it off, and that it must take his life. on coming to this conclusion, he called hyrum to him, and said, "hyrum, i must die. now i want to say a few things, which i wish to have you remember. i have done all i could to make our dear parents comfortable. i want you to go on and finish the house and take care of them in their old age, and do not any more let them work hard, as they are now in old age." he then called sophronia to him, and said to her, "sophronia, you must be a good girl, and do all you can for father and mother--never forsake them; they have worked hard, and they are now getting old. be kind to them, and remember what they have done for us." in the latter part of the fourth night he called for all the children, and exhorted them separately in the same strain as above. but when he came to joseph, he said, "i am now going to die, the distress which i suffer, and the feelings that i have, tell me my time is very short. i want you to be a good boy, and do everything that lies in your power to obtain the record. be faithful in receiving instruction, and in keeping every commandment that is given you. your brother alvin must leave you; but remember the example which he has set for you; and set the same example for the children that are younger than yourself, and always be kind to father and mother." he then asked me to take my little daughter lucy up, and bring her to him, for he wished to see her. he was always very fond of her, and was in the habit of taking her up and caressing her, which naturally formed a very strong attachment on her part for him. i went to her, and said; "lucy, alvin wants to see you." at this, she started from her sleep, and screamed out, "amby, amby;" (she could not yet talk plain, being very young). we took her to him, and when she got within reach of him, she sprang from my arms and caught him around the neck, and cried out, "oh! amby," and kissed him again and again. "lucy," said he, "you must be the best girl in the world, and take care of mother; you can't have your amby any more. amby is going away; he must leave little lucy." he then kissed her, and said, "take her away, i think my breath offends her." we took hold of her to take her away; but she clinched him with such a strong grasp, that it was with difficulty we succeeded in disengaging her hands. as i turned with the child to leave him, he said, "father, mother, brothers, and sisters, farewell! i can now breathe out my life as calmly as a clock." saying this, he immediately closed his eyes in death. the child still cried to go back to alvin. one present observed to the child, "alvin is gone; an angel has taken his spirit to heaven." hearing this, the child renewed her cries, and, as i bent over his corpse with her in my arms, she again threw her arms around him, and kissed him repeatedly. and until the body was taken from the house she continued to cry, and to manifest such mingled feelings of both terror and affection at the scene before her, as are seldom witnessed. alvin was a youth of singular goodness of disposition--kind and amiable, so that lamentation and mourning filled the whole neighborhood in which he resided. by the request of the principal physician, alvin was cut open, in order to discover, if it were possible, the cause of his death. on doing so, they found the calomel lodged in the upper bowels, untouched by anything which he had taken to remove it, and as near as possible in its natural state, surrounded as it was with gangrene. a vast concourse of people attended his obsequies, who seemed very anxious to show their sympathy for us in our bereavement. alvin manifested, if such could be the case, greater zeal and anxiety in regard to the record that had been shown to joseph, than any of the rest of the family; in consequence of which we could not bear to hear anything said upon the subject. whenever joseph spoke of the record, it would immediately bring alvin to our minds, with all his zeal, and with all' his kindness; and, when we looked to his place, and realized that he was gone from it, to return no more in this life, we all with one accord wept over our irretrievable loss, and we could "not be comforted, because he was not." chapter xxi. religious excitement--joseph's prophecy--he works for mr. stoal--becomes acquainted with emma hale. shortly after the death of alvin, a man commenced laboring in the neighborhood, to effect a union of the different churches, in order that all might be agreed, and thus worship god with one heart and with one mind. this seemed about right to me, and i felt much inclined to join in with them; in fact, the most of the family appeared quite disposed to unite with their numbers; but joseph, from the first, utterly refused even to attend their meetings, saying, "mother, i do not wish to prevent your going to meeting, or any of the rest of the family's; or your joining any church you please; but, do not ask me to join them. i can take my bible, and go into the woods, and learn more in two hours, than you can learn at meeting in two years, if you should go all the time." to gratify me, my husband attended some two or three meetings, but peremptorily refused going any more, either for my gratification, or any other person's. during this excitement, joseph would say, it would do us no injury to join them, that if we did, we should not continue with them long, for we were mistaken in them, and did not know the wickedness of their hearts. one day he said, that he would give us an example, and that we might set it down as a prophecy; viz:- "you look at deacon jessup," said he, "and you hear him talk very piously. well, you think he is a very good man. now suppose that one of his poor neighbors should owe him the value of a cow, and that this poor man had eight little children; moreover, that he should be taken sick and die, leaving his wife with one cow, but destitute of every other means of supporting herself and family--now i tell you, that deacon jessup, religious as he is, would not scruple to take the last cow from the poor widow and orphans, in order to secure the debt, notwithstanding he himself has an abundance of everything." at that time, this seemed impossible to us, yet one year had scarcely expired when we saw joseph's prophecy literally fulfilled. the shock occasioned by alvin's death, in a short time passed off, and we resumed our usual avocations with considerable interest. the first move towards business, was to complete the house before mentioned. this we did as speedily as possible, and, when it was finished, mr. stoddard, the principal workman, offered for it the sum of fifteen hundred dollars; but my husband refused his offer as he was unwilling to leave the scene of our labor where we had fondly anticipated spending the remainder of our days. a short time before the house was completed, a man, by the name of josiah stoal, came from chenango county, new york, with the view of getting joseph to assist him in digging for a silver mine.[a] he came for joseph on account of having heard that he possessed certain means, by which he could discern things invisible to the natural eye. [footnote a: this project of stoal's was undertaken from this cause--an old document had fallen into his possession, in some way or other, containing information of silver mines being somewhere in the neighborhood in which he resided.] joseph endeavored to divert him from his vain pursuit, but he was inflexible in his purpose, and offered high wages to those who would dig for him, in search of said mine, and still insisted upon having joseph to work for him. accordingly, joseph and several others, returned with him and commenced digging. after laboring for the old gentleman about a month, without success, joseph prevailed upon him to cease his operations; and it was from this circumstance of having worked by the month, at digging for a silver mine, that the very prevalent story arose of joseph's having been a money digger. while joseph was in the employ of mr. stoal, he boarded a short time with one isaac hale, and it was during this interval, that joseph became acquainted with his daughter, miss emma hale, to whom he immediately commenced paying his addresses, and was subsequently married. when mr. stoal relinquished his project of digging for silver, joseph returned to his father's house. soon after his return, we received intelligence of the arrival of a new agent for the everson land, of which our farm was a portion. this reminded us of the last payment, which was still due, and which must be made before we could obtain a deed of the place. shortly after this, a couple of gentlemen, one of whom was the before-named stoal, the other a mr. knight, came into the neighborhood for the purpose of procuring a quantity of either wheat or flour; and we, having sown considerable wheat, made a contract with them, in which we agreed to deliver a certain quantity of flour to them the ensuing fall, for which we were to receive a sufficient amount of money to make the final payment on our farm. this being done, my husband sent hyrum to canandaigua to inform the new agent of the fact, namely, that the money should be forthcoming as soon as the twenty-fifth of december, 1825. this, the agent said, would answer the purpose, and he agreed to retain the land until that time. having thus, as we supposed, made all secure pertaining to the land, we gave ourselves no further uneasiness in regard to the matter. when the time had nearly arrived for the last payment to be made, and when my husband was about starting for mr. stoal's and mr. knight's, in order to get the money to make the same, joseph called my husband and myself aside, and said, "i have been very lonely ever since alvin died, and i have concluded to get married; and if you have no objections to my uniting myself in marriage with miss emma hale, she would be my choice in preference to any other woman i have ever seen." we were pleased with his choice, and not only consented to his marrying her, but requested him to bring her home with him, and live with us. accordingly, he set out with his father for pennsylvania. chapter xxii. joseph smith, sen., loses his farm--joseph, jun., is married--has another interview with the angel, by whom he is chastised--receives further instructions. a few days subsequent to my husband's departure, i set myself to work to put my house in order for the reception of my son's bride; and i felt all that pride and ambition in doing so, that is common to mothers upon such occasions. my oldest son had, previous to this, formed a matrimonial relation with one of the most excellent of women, with whom i had seen much enjoyment, and i hoped for as much happiness with my second daughter-in-law, as i had received from the society of the first, and there was no reason why i should expect anything to the contrary. one afternoon, after having completed my arrangements, i fell into a very agreeable train of reflections. the day was exceedingly fine, and of itself calculated to produce fine feelings; besides this, every other circumstance seemed to be in unison, and to contribute to raise in the heart those soothing and grateful emotions which we all have seasons of enjoying when the mind is at rest. thus, as i stood musing, among other things, upon the prospect of a quiet and comfortable old age, my attention was suddenly arrested by a trio of strangers who were just entering. upon their near approach i found one of these gentlemen to be mr. stoddard, the principal carpenter in building the house in which we then lived. when they entered the house, i seated them, and commenced common-place conversation. but shortly one of them began to ask questions which i considered rather impertinent--questions concerning our making the last payment on the place; and if we did not wish to sell the house; furthermore, where mr. smith and my son had gone, etc., etc. "sell the house!" i replied, "no, sir, we have no occasion for that, we have made every necessary arrangement to get the deed, and also have an understanding with the agent. so you see we are quite secure, in regard to this matter." to this they made no answer, but went out to meet hyrum, who was approaching the house. they asked him the same questions, and he answered them the same as i had done. when they had experimented in this way, to their satisfaction, they proceeded to inform my son, that he need put himself to no further trouble with regard to the farm; "for," said they, "we have bought the place, and paid for it, and we now forbid your touching anything on the farm; and we also warn you to leave forthwith, and give possession to the lawful owners." this conversation passed within my hearing. when they reentered the house, i said, "hyrum, is it a reality? or only a sham to startle us?" but one collected look at the men convinced me of their fiendish determination--i was overcome, and fell back into my chair almost deprived of sensibility. when i recovered, we (hyrum and myself) talked to them some time, endeavoring to persuade them to change their wicked course; but the only answer we could get from them was, "well, we've got the place, and d--n you, help yourselves if you can." hyrum, in a short time, went to an old friend, dr. robinson, and related to him the grievous story. whereupon, the old gentleman sat down, and wrote at some considerable length the character of the family--our industry, and faithful exertions to secure a home, with many commendations calculated to beget confidence in us with respect to business transactions. and, keeping this writing in his own hands, he went through the village, and in an hour procured sixty subscribers. he then sent the same, by the hand of hyrum, to the land agent, who lived in canandaigua. on receiving this, the agent was highly enraged. he said the men had told him that mr. smith and his son joseph had run away, and that hyrum was cutting down the sugar orchard, hauling off the rails, burning them, and doing all manner of mischief to the farm. that, believing this statement, he was induced to sell the place, for which he had given a deed, and received the money. hyrum told him the circumstances under which his father and brother had left home; also the probability of their being detained on the road, to attend to some business. upon this, the agent directed him to address a number of letters to my husband, and have them sent and deposited in public-houses on the road which he traveled, that, perchance some of them might meet his eye, and thus cause him to return more speedily than he would otherwise. he then despatched a messenger to those individuals to whom he had given a deed of the farm in question, with the view of making a compromise with them; but they refused to do anything respecting the matter. the agent sent a message to them, stating that if they did not make their appearance forthwith, he would fetch them with a warrant. to this they gave heed, and they came without delay. the agent strove to convince them of the disgraceful and impolitic course which they were pursuing, and endeavored to persuade them to retract, and let the land go back into mr. smith's hands again. for some time they said but little, except in a sneering and taunting way, about as follows:--"we've got the land, sir, and we've got the deed, so just let smith help himself. oh, no matter about smith, he has gold plates, gold bibles, he is rich--he don't want anything." but finally, they agreed, if hyrum could raise them one thousand dollars, by saturday at ten o'clock in the evening, they would give up the deed. it was now thursday about noon, and hyrum was at canandaigua, which was nine miles distant from home, and hither he must ride before he could make the first move towards raising the required amount. he came home with a heavy heart. when he arrived, he found his father, who had returned a short time before him. his father had fortunately found, within fifty miles of home, one of those letters which hyrum had written. the following day, by the request of my husband, i went to see an old quaker, a gentleman with whom we had been quite intimate since our commencement on the farm, and who had always seemed to admire the neat arrangement of the same. we hoped that he would be both able and willing to purchase the place, that we might at least have the benefit of the crops that were upon the ground, as he was a friend and would be disposed to show us favor. but we were disappointed, not in his will or disposition, but in his ability. he had just paid out to the land agent all the money he could spare, to redeem a piece of land belonging to a friend in his immediate neighborhood. if i had arrived at his house thirty minutes sooner, i would have found him with fifteen hundred dollars in his pocket. when i rehearsed to him what had taken place, he was much distressed for us, and very much regretted his inability to relieve our necessity. he said, however, "if i have no money, i will try to do something for you, and you may say to your husband, that i will see him as soon as i can, and let him know what the prospect is." it was nearly night--the country was new, and my road lay through a dense forest. the distance that i had to travel was ten miles, and that alone, yet i hastened to inform my husband of the disappointment that i had met with. the old gentleman, as soon as i left, started in search of some one that could afford us assistance, and hearing of a mr. durfee, who lived four miles distant, he came the same night, and directed us to go and see what he could devise for our benefit. accordingly, my husband started without delay for mr. durfee's, and arrived at his house before daylight in the morning. he sent my husband three miles further, to one of his sons, who was high sheriff, instructing him to say to the young man that his father wished to see him as soon as possible. mr. durfee, the younger, was obedient to the call. immediately after he arrived at his father's, the three proceeded together to see the farm, and arrived about ten o'clock a. m. they tarried a short time, then rode on to see the agent and those villains who held the deed of our place. the anxiety of mind that i suffered that day can more easily be imagined than described. i now looked upon the proceeds of our industry, which smiled around us on every hand, with a kind of yearning attachment that i never before had experienced; and our early losses i did not feel so keenly, for i then realized that we were young, and by making some exertions we might improve our circumstances; besides, i had not felt the inconveniences of poverty as i had since. my husband, and the messrs. durfee, arrived in canandaigua at half past nine o'clock in the evening. the agent sent immediately for mr. stoddard and his friends, and they came without delay; but in order to make difficulty, they contended that it was after ten o'clock; however, not being able to sustain themselves upon this ground, they handed over the deed to mr. durfee, the high sheriff, who now became the possessor of the farm. i stated before, that at the time mr. smith started to see knight and stoal, joseph accompanied him. when he returned, joseph also returned with him, and remained with us, until the difficulty about the farm came to an issue; he then took leave for pennsylvania, on the same business as before mentioned, and the next january returned with his wife, in good health and fine spirits. not long subsequent to his return, my husband had occasion to send him to manchester, on business. as he set off early in the day, we expected him home at most by six o'clock in the evening, but when six o'clock came, he did not arrive. we always had a peculiar anxiety about him whenever he was absent, for it seemed as though something was always taking place to jeopardize his life. but to return. he did not get home till the night was far spent. on coming in, he threw himself into a chair, apparently much exhausted. my husband did not observe his appearance, and immediately exclaimed, "joseph, why are you so late? has anything happened to you? we have been much distressed about you these three hours." as joseph made no answer, he continued his interrogations, until, finally, i said, "now, father, let him rest a moment--don't trouble him now--you see he is home safe, and he is very tired, so pray wait a little." the fact was, i had learned to be a little cautious about matters with regard to joseph, for i was accustomed to see him look as he did on that occasion, and i could not easily mistake the cause thereof. presently he smiled, and said in a calm tone, "i have taken the severest chastisement that i have ever had in my life." my husband, supposing that it was from some of the neighbors, was quite angry, and observed, "i would like to know what business anybody has to find fault with you!" "stop, father, stop," said joseph, "it was the angel of the lord: as i passed by the hill of cumorah, where the plates are, the angel met me, and said that i had not been engaged enough in the work of the lord; that the time had come for the record to be brought forth; and that i must be up and doing, and set myself about the things which god had commanded me to do. but, father, give yourself no uneasiness concerning the reprimand which i have received, for i now know the course that i am to pursue, so all will be well." it was also made known to him, at this interview, that he should make another effort to obtain the plates, on the twenty-second of the following september, but this he did not mention to us at that time. chapter xxiii. joseph obtains the plates. on the twentieth of september, mr. knight and his friend stoal, came to see how we were managing matters with stoddard and co.; and they tarried with us until the twenty-second. on the night of the twenty-first, i sat up very late, as my work rather pressed upon my hands. i did not retire until after twelve o'clock at night. about twelve o'clock, joseph came to me, and asked me if i had a chest with a lock and key. i knew in an instant what he wanted it for, and not having one, i was greatly alarmed, as i thought it might be a matter of considerable moment. but joseph, discovering my anxiety, said, "never mind, i can do very well for the present without it--be calm--all is right." shortly after this, joseph's wife passed through the room with her bonnet and riding dress; and in a few minutes they left together, taking mr. knight's horse and wagon. i spent the night in prayer and supplication to god, for the anxiety of my mind would not permit me to sleep. at the usual hour, i commenced preparing breakfast. my heart fluttered at every footstep, as i now expected joseph and emma momentarily, and feared lest joseph might meet with another disappointment. when the male portion of the family were seated at the breakfast table, mr. smith inquired for joseph, for he was not aware that he had left home. i requested my husband not to call him, for i would like to have him take breakfast with his wife that morning. "no, no," said my husband; "i must have joseph sit down here and eat with me." "well, now, mr. smith," continued i, "do let him eat with his wife this morning; he almost always takes breakfast with you." his father finally consented, and ate without him, and no further inquiries were made concerning his absence, but in a few minutes mr. knight came in quite disturbed. "why, mr. smith," exclaimed he, "my horse is gone, and i can't find him on the premises, and i wish to start for home in half an hour." "never mind the horse," said i. "mr. knight does not know all the nooks and corners in the pastures; i will call william; he will bring the horse immediately." this satisfied him for the time being; but he soon made another discovery. his wagon also was gone. he then concluded that a rogue had stolen them both. "mr. knight," said i, "do be quiet; i would be ashamed to have you go about waiting upon yourself--just go out and talk with mr. smith until william comes; and if you really must go home, your horse shall be brought, and you shall be waited upon like a gentleman." he accordingly went out, and while he was absent, joseph returned. i trembled so with fear, lest all might be lost in consequence of some failure in keeping the commandments of god, that i was under the necessity of leaving the room in order to conceal my feelings. joseph saw this, and said, "do not be uneasy, mother, all is right--see here, i have got a key." i knew not what he meant, but took the article of which he spoke into my hands, and examined it. he took it again and left me, but said nothing respecting the record. in a short time he returned, and inquired of me in regard to getting a chest made. i told him to go to a certain cabinet-maker, who had made some furniture for my oldest daughter, and tell him that we would pay him for making a chest, as we did for the other work which he had done for us, namely, one half in cash and the other in produce. joseph remarked that he would do so, but that he did not know where the money would come from, for there was not a shilling in the house. the following day, one mr. warner came to him, and told him that a widow by the name of wells, who was living in macedon, wanted some labor done in a well, for which she would pay the money, and that she was anxious to have him (joseph) do this labor for her. as this afforded us an opportunity to pay the cabinet maker for the chest, joseph went immediately to the house of mrs. wells, and commenced work. the next day after he left home, one of the neighbors asked mr. smith many questions concerning the plates. i will here observe, that no one ever heard anything from us respecting them, except a confidential friend, whom my husband had spoken to about them some two or three years previous. it appeared that satan had now stirred up the hearts of those who had gotten a hint of the matter from our friend, to search into it, and make every possible move towards thwarting the purposes of the almighty. my husband soon learned that ten or twelve men were clubbed together, with one willard chase, a methodist class-leader, at their head; and what was still more ridiculous, they had sent sixty or seventy miles for a certain conjuror, to come and divine the place where the plates were secreted. we supposed that joseph had taken the plates, and hid them somewhere, and we were apprehensive that our enemies might discover their place of deposit. accordingly, the next morning, after hearing of their plans, my husband concluded to go among the neighbors to see what he could learn with regard to the plans of the adverse party. the first house he came to he found the conjuror and willard chase, together with the rest of the clan. making an errand, he went in and sat down near the door, leaving it a little ajar, in order to overhear their conversation. they stood in the yard near the door, and were devising plans to find "joe smith's gold bible," as they expressed themselves. the conjuror seemed much animated, although he had traveled sixty miles the day and night previous. presently, the woman of the house, becoming uneasy at the exposures they were making, stepped through a back door into the yard, and called to her husband, in a suppressed tone, but loud enough to be heard distinctly by mr. smith, "sam, sam, you are cutting your own throat." at this the conjuror bawled out at the top of his voice, "i am not afraid of anybody--we will have them plates in spite of joe smith or all the devils in hell." when the woman came in again, mr. smith laid aside the newspaper he had been holding in his hand and remarked, "i believe i have not time to finish reading the paper now." he then left the house, and returned home. mr. smith, on returning home, asked emma if she knew whether joseph had taken the plates from their place of deposit, or if she was able to tell where they were. she said she could not tell where they were, or whether they were removed from their place. my husband then related what he had both seen and heard. upon this, emma said that she did not know what to do, but she supposed if joseph was to get the record, he would get it, and that they would not be able to prevent him. "yes," replied mr. smith, "he will, if he is watchful and obedient; but remember, that for a small thing, esau lost his birthright and his blessing. it may be so with joseph." "well," said emma, "if i had a horse, i would go and see him." mr. smith then said, "you shall have one in fifteen minutes, for although my team is gone, there is a stray on the place, and i will send william to bring him immediately." in a few minutes william brought up the horse with a large hickory withe around his neck (for it was according to law, to put a withe around the neck of a stray before turning it into an enclosure), and emma was soon under way for macedon. joseph kept the urim and thummim constantly about his person, by the use of which he could in a moment tell whether the plates were in any danger. just before emma rode up to mrs. wells, joseph, from an impression that he had had, came up out of the well in which he was laboring, and met her not far from the house. emma immediately informed him of what had transpired, whereupon he looked in the urim and thummim, and saw that the record was as yet safe; nevertheless, he concluded to return with his wife, as something might take place that would render it necessary for him to be at home where he could take care of it. he then told mrs. wells that business at home rendered it necessary for him to return. to this she did not agree at first, but finally consented. she then sent a boy for a horse, which joseph mounted in his linen frock, and with his wife by his side on her horse decorated as before with a hickory withe around his neck, he rode through the village of palmyra, which was on the way home. on arriving at home, he found his father pacing the ground near his door in great anxiety of mind. joseph spoke to him, saying, "father, there is no danger--all is perfectly safe--there is no cause of alarm." when he had taken a little refreshment, he sent carlos, my youngest son, to his brother hyrum's, to have him come up immediately, as he desired to see him. when he came, joseph requested him to get a chest, having a good lock and key, and to have it there by the time he (joseph) should return. and after giving these instructions, joseph started for the plates. the plates were secreted about three miles from home, in the following manner: finding an old birch log much decayed, excepting the bark, which was in a measure sound, he took his pocket knife and cut the bark with some care, then turned it back, and made a hole of sufficient size to receive the plates, and, laying them in the cavity thus formed, he replaced the bark; after which he laid across the log, in several places, some old stuff that happened to lay near, in order to conceal, as much as possible, the place in which they were deposited. joseph, on coming to them, took them from their secret place, and, wrapping them in his linen frock, placed them under his arm and started for home. after proceeding a short distance, he thought it would be more safe to leave the road and go through the woods. traveling some distance after he left the road, he came to a large windfall, and as he was jumping over a log, a man sprang up from behind it and gave him a heavy blow with a gun. joseph turned around and knocked him down, then ran at the top of his speed. about half a mile further he was attacked again in the same manner as before; he knocked this man down in like manner as the former, and ran on again; and before he reached home he was assaulted the third time. in striking the last one, he dislocated his thumb, which, however, he did not notice until he came within sight of the house, when he threw himself down in the corner of the fence in order to recover his breath. as soon as he was able, he arose and came to the house. he was still altogether speechless from fright and the fatigue of running. after resting a few moments, he desired me to send carlos for my husband, mr. knight, and his friend stoal, and have them go immediately and see if they could find the men who had been pursuing him. and after carlos had done this, he wished to have him sent to hyrum's, to tell him to bring the chest. i did as i was requested, and when carlos arrived at hyrum's, he found him at tea, with two of his wife's sisters. just as hyrum was raising a cup to his mouth, carlos touched his shoulder. without waiting to hear one word from the child, he dropped the cup, sprang from the table, caught the chest, turned it upside down, and emptying its contents on the floor, left the house instantly with the chest on his shoulder. the young ladies were greatly astonished at his singular behavior, and declared to his wife--who was then confined to her bed, her eldest daughter, lovina, being but four days old--that he was certainly crazy. his wife laughed heartily, and replied, "oh, not in the least: he has just thought of something which he has neglected; and it is just like him to fly off in a tangent when he thinks of anything in that way." when the chest came, joseph locked up the record, then threw himself upon the bed, and after resting a little, so that he could converse freely, he arose and went into the kitchen, where he related his recent adventure to his father, mr. knight, and mr. stoal, besides many others, who had by this time collected, with the view of hearing something in regard to the strange circumstance which had taken place. he showed them his thumb, saying, "i must stop talking, father, and get you to put my thumb in place, for it is very painful." i will here mention that my husband, mr. knight, and mr. stoal went in pursuit of those villains who had attempted joseph's life, but were not able to find them. when joseph first got the plates, the angel of the lord stood by and said- now you have got the record into your own hands, and you are but a man, therefore you will have to be watchful and faithful to your trust, or you will be overpowered by wicked men; for they will lay every plan and scheme that is possible to get it away from you, and if you do not take heed continually, they will succeed. while it was in my hands, i could keep it, and no man had power to take it away! but now i give it up to you. beware, and look well to your ways, and you shall have power to retain it, until the time for it to be translated. that of which i spoke, which joseph termed a key, was, indeed, nothing more nor less than the urim and thummim, and it was by this that the angel showed him many things which he saw in vision; by which also he could ascertain, at any time, the approach of danger, either to himself or the record, and on account of which he always kept the urim and thummin about his person. chapter xxiv. joseph brings home the breast-plate--martin harris and his wife introduced--the translation commences--mrs. harris begins to oppose the work. after bringing home the plates, joseph commenced working with his father and brothers on the farm, in order to be as near as possible to the treasure which was confided to his care. soon after this, he came in from work, one afternoon, and after remaining a short time, he put on his great coat, and left the house. i was engaged at the time, in an upper room, in preparing some oil-cloths for painting. when he returned, he requested me to come down stairs. i told him that i could not leave my work just then, yet, upon his urgent request, i finally concluded to go down and see what he wanted, upon which he handed me the breast-plate spoken of in his history. it was wrapped in a thin muslin handkerchief, so thin that i could feel its proportions without any difficulty. it was concave on one side, and convex on the other, and extended from the neck downwards, as far as the center of the stomach of a man of extraordinary size. it had four straps of the same material, for the purpose of fastening it to the breast, two of which ran back to go over the shoulders, and the other two were designed to fasten to the hips. they were just the width of two of my fingers, (for i measured them,) and they had holes in the end of them, to be convenient in fastening. after i had examined it, joseph placed it in the chest with the urim and thummim. shortly after this circumstance, joseph came to the house in great haste, and inquired, if there had been a company of men about. i told him, not a single individual had come to the house since he left. he then said, that a mob would be there that night, if they did not come before that time, to search for the record, and that it must be removed immediately. soon afterwards, a man by the name of braman came in from the village of livonia, a man in whom we reposed much confidence, and who was well worthy of the same. joseph told him his apprehensions of a mob being there that night, and that they must prepare themselves to drive them away; but that the first thing to be attended to, was to secure the record and breast-plate. in view of this, it was determined that a portion of the hearth should be taken up, and that the record and breast-plate should be buried under the same, and then the hearth be relaid, to prevent suspicion. this was done as speedily as possible, but the hearth was scarcely relaid when a large company of men well-armed came rushing up to the house. joseph threw open the doors, and taking a hint from the stratagem of his grandfather mack, hallooed as if he had a legion at hand, in the meanwhile, giving the word of command with great emphasis; while all the male portion of the family, from the father down to little carlos, ran out of the house with such fury upon the mob, that it struck them with terror and dismay, and they fled before the little spartan band into the woods, where they dispersed themselves to their several homes. in a short time joseph received another intimation of the approach of a mob, also of the necessity of removing the record and breast-plate from the place wherein they were secreted, consequently he took them out of the box in which they were placed, and wrapping them in clothes, carried them across the road to a cooper's shop, and laid them in a quantity of flax which was stowed in the shop loft. after which he nailed up the box again, then tore up the floor of the shop, and put it under the same. as soon as night came, the mob came also, and commenced ransacking the place. they rummaged round the house, and all over the premises, but did not come into the house. after making satisfactory search, they went away. the next morning we found the floor of the cooper's shop torn up, and the box which was laid under it shivered in pieces. in a few days afterwards, we learned the cause of this last move--why their curiosity led them in the direction of the cooper's shop. a young woman by the name of chase, sister to willard chase, found a green glass, through which she could see many very wonderful things, and among her great discoveries she said that she saw the precise place where "joe smith kept his gold bible hid," and, obedient to her directions, the mob gathered their forces and laid siege to the cooper's shop. notwithstanding their disappointment in not finding the plates in the shop, their confidence was not in the least shaken in miss chase, for they still went from place to place by her direction, determined to get if possible, the much desired object of their search. not long after the circumstance of the mob's going into the cooper's shop, and splitting in pieces the box, joseph began to make arrangements to accomplish the translation of the record. the first step that he was instructed to take in regard to this work, was to make a _facsimile_ of some of the characters, which were called reformed egyptian, and to send them to some of the most learned men of this generation, and ask them for the translation thereof. the reader will here observe, that on a preceding page of this volume, i spoke of a confidential friend to whom my husband merely mentioned the existence of the plates, some two or three years prior to their coming forth. this was no other than martin harris, one of the witnesses to the book subsequent to its being translated. with the view of commencing the work of translation, and carrying it forward as speedily as circumstances would permit, joseph came to me one afternoon and requested me to go to this mr. harris, and inform him that he had got the plates, and that he desired to see mr. harris concerning the matter. this, indeed, was an errand which i much disliked, as mr. harris's wife was a very peculiar woman, one that was naturally of a very jealous disposition; besides this, she was rather dull of hearing, and when anything was said that she did not hear distinctly, she suspected that it was some secret, which was designedly kept from her. so i told joseph that i would rather not go, unless i could have the privilege of speaking to her first upon the subject. to this he consented, and i went according to his request. on arriving at mr. harris's, i cautiously detailed the particulars with regard to joseph's finding the plates, so far as wisdom dictated and necessity demanded, in order to satisfy mrs. harris's curiosity. however, she did not wait for me to get through with my story, before she commenced urging upon me a considerable amount of money, that she had at her command. her husband always allowed her to keep a private purse, in order to satisfy her singular disposition, and it was this private money that she wished me to receive. she also had a sister living with her who desired me to receive an amount of money, i think some seventy-five dollars, to assist in getting the record translated. i told her that i came on no such business, that i did not want her money, and that joseph would attend to his own affairs; but, that i would like to talk to mr. harris a moment, and then return home, as my family would soon be expecting me. yet, notwithstanding all this, she was determined to assist in the business, for she said she knew that we should want money, and she could spare two hundred dollars as well as not. after detaining me a few minutes, she went with me to her husband, and i told him that i wished to speak to him. he replied, that he was not going to stop his work, for he was just laying the last brick in his hearth. "you see," said he, "this is the last work i have to do on the house, and it is the last work i shall do about the house, or on the farm, in one year. and when this is done, i am going to hire a hand to work a year for me, as i shall travel that length of time before i shall settle myself at home again." after completing the work in which he was engaged, he left the house, but was absent only a short time. on returning, he came to me and said, "now i am a free man--my hands are altogether untied--i can come and go and do as i please." i related, in short, the errand on which i had come. he said, that he would see joseph in the course of a few days. at this his wife exclaimed, "yes, and i am coming to see him, too, and i will be there on tuesday afternoon, and will stop over night." accordingly, when tuesday afternoon arrived, mrs. harris made her appearance, and as soon as she was well seated, she began to importune my son relative to the truth of what he had said concerning the record, declaring that if he really had any plates, she would see them, and that she was determined to help him publish them. he told her she was mistaken--that she could not see them, for he was not permitted to exhibit them to any one, except those whom the lord should appoint to testify of them. "and, in relation to assistance," he observed, "i always prefer dealing with men, rather than their wives." this highly displeased mrs. harris, for she considered herself altogether superior to her husband, and she continued her importunities. she would say, "now, joseph, are you not telling me a lie? can you look full in my eye, and say before god, that you have in reality found a record, as you pretend?" to this, joseph replied, rather indifferently, "why, yes, mrs. harris, i would as soon look you in the face, and say so as not, if that will be any gratification to you." then, said she, "joseph, i will tell you what i will do, if i can get a witness that you speak the truth, i will believe all you say about the matter, and i shall want to do something about the translation--i mean to help you any way." this closed the evening's conversation. the next morning, soon after she arose, she related a very remarkable dream which she said she had had during the night. it ran about as follows: she said that a personage appeared to her, who told her, that as she had disputed the servant of the lord, and said his word was not to be believed, and had also asked him many improper questions, she had done that which was not right in the sight of god. after which he said to her, "behold, here are the plates, look upon them, and believe." after giving us an account of her dream, she described the record very minutely, then told us that she had made up her mind in relation to the course which she intended to pursue; namely, that she had in her possession twenty-eight dollars which she received from her mother just before she died, while she was on her death bed, and that joseph should accept of it. if he would, he might give his note, but he should certainly take it upon some terms. the last proposal joseph accepted, in order to get rid of further importunity upon the subject. soon afterwards, alva hale, joseph's brother-in-law, came to our house, from pennsylvania, for the purpose of moving joseph to his father-in-law's, as word had been sent to them, that joseph desired to move there as soon as he could settle up his business. during the short interval of alva's stay with us, he and joseph were one day in palmyra, at a public-house, transacting some business. as they were thus engaged, mr. harris came in: he stepped immediately up to my son, and taking him by the hand, said, "how do you do, mr. smith." after which, he took a bag of silver from his pocket, and said again, "here, mr. smith, is fifty dollars; i give this to you to do the lord's work with; no, i give it to the lord for his own work." "no," said joseph, "we will give you a note, mr. hale, i presume, will sign it with me." "yes," said alva, "i will sign it." mr. harris, however, insisted that he would give the money to the lord, and called those present to witness the fact that he gave it freely, and did not demand any compensation, that it was for the purpose of helping mr. smith to do the lord's work. and as i have been informed, many were present on that occasion, who witnessed the same circumstance. joseph, in a short time, arranged his affairs, and was ready for the journey. the record and breast-plate, for security, he nailed up in a box and then put them into a strong cask; and after filling the cask with beans, headed it up again. when it became generally known that joseph was about moving to pennsylvania, a mob of fifty men collected themselves together, and they went to dr. mcintyre, and requested him to take the command of the company, stating, that they were resolved on following "joe smith," and taking his "gold bible" from him. the doctor's ideas and feelings did not altogether harmonize with theirs, and he told them they were a pack of devilish fools, and to go home and mind their own business; that, if joseph smith had any business of that sort to attend to, he was capable of doing it, and that it would be better for them to busy themselves about that which more concerned them. after this, a quarrel arose among them respecting who should be captain, and it ran so high that it broke up the expedition. * * * * * * * * * when joseph had had a sufficient time to accomplish the journey, and transcribe some of the egyptian characters, it was agreed that martin harris should follow him--and that he (martin) should take the characters to the east, and, on his way, he was to call on all the professed linguists, in order to give them an opportunity to display their talents in giving a translation of the characters. when mrs. harris heard of what her husband had in contemplation, she resolved to accompany him; but he, concluding that it would be better to go without her, left quite suddenly without her knowledge, in company with my son hyrum. mrs. harris soon missed her husband, and came to me for that purpose of ascertaining if i knew where he was. i told her what he had said concerning his leaving, suppressing, however, his remarks pertaining to herself. on hearing this, she became highly exasperated, and charged me with planning the whole affair. i protested against it, asserting that i had nothing to do with the plan, nor the execution of it. furthermore, that the business of a house, which was the natural cares of a woman, was all that i attempted to dictate, or interfere with, unless it was by my husband's or son's request. mrs. harris then observed that she had property, and knew how to take care of it, which she would convince me of. "now, stop" said i, "do you not know that we have never asked you for money or property? and that if we had been disposed to take advantage of your liberality, could we not have obtained at least, two hundred and seventy dollars of your cash?" she answered in the affirmative, notwithstanding she went home in a great rage, determined to have satisfaction for the treatment which she had received. in a short time mr. harris returned, and his wife's anger kindled afresh at his presence, insomuch that she prepared a separate bed and room for him, which room she refused to enter. a young man by the name of dikes, had been paying some attention to miss lucy, martin harris's oldest daughter. to this young man mr. harris was quite attached, and his daughter lucy was by no means opposed to him; but mrs. harris, of course, was decidedly upon the negative. however, just at this crisis, a scheme entered her brain which materially changed her deportment to mr. dikes. she told him, if he would manage to get the egyptian characters from mr. harris's possession, and procure a room in palmyra for the purpose of transcribing them, and then bring her the transcript, that she would consent to his marriage with her daughter lucy. to this, mr. dikes cheerfully consented, and suffice it to say he succeeded to her satisfaction, and thus received the promised reward. when mr. harris began to make preparations to start for pennsylvania the second time, with the view of writing for joseph, his wife told him that she had fully decreed in her heart to accompany him. mr. harris, having no particular objections, informed her that she might do so; that she might go and stay one or two weeks, and then he would bring her home again, after which he would return, and resume his writing for joseph. to this she cheerfully agreed. but mr. harris little suspected what he had to encounter by this move. the first time he exhibited the characters before named, she took out of her pocket an exact copy of the same; and told those present, that "joe smith" was not the only one who was in possession of this great curiosity, that she had the same characters, and, they were quite as genuine as those shown by mr. harris. this course she continued to pursue, until they arrived at joseph's. as soon as she arrived there, she informed him that her object in coming, was to see the plates, and that she would never leave until she had accomplished it. accordingly, without delay, she commenced ransacking every nook and corner about the house--chests, trunks, cupboards, etc.; consequently, joseph was under the necessity of removing both the breast-plate and the record from the house, and secreting them elsewhere. not finding them in the house, she concluded that joseph had buried them, and the next day she commenced searching out of doors, which she continued to do until about two o'clock p. m. she then came in rather ill-natured; after warming herself a little, she asked joseph's wife if there were snakes in that country in the winter. she replied in the negative. mrs. harris then said, "i have been walking round in the woods to look at the situation of your place, and as i turned round to come home, a tremendous black snake stuck up his head before me, and commenced hissing at me." the woman was so perplexed and disappointed in all her undertakings, that she left the house and took lodgings during her stay in pennsylvania with a near neighbor, to whom she stated that the day previous she had been hunting for the plates, and that, after a tedious search, she at length came to a spot where she judged, from the appearance of things, they must be buried; but upon stooping down to scrape away the snow and leaves, in order to ascertain the fact, she encountered a horrible black snake which gave her a terrible fright, and she ran with all possible speed to the house. while this woman remained in the neighborhood, she did all that lay in her power to injure joseph in the estimation of his neighbors--telling them that he was a grand impostor, and, that by his specious pretentions, he had seduced her husband into the belief that he (joseph smith) was some great one, merely through a design upon her husband's property. when she returned home, being about two weeks after her arrival in harmony, the place where joseph resided, she endeavored to dissuade her husband from taking any further part in the publication of the record; however, mr. harris paid no attention to her, but returned and continued writing. immediately after martin harris left home for pennsylvania, his wife went from place to place, and from house to house, telling her grievances, and declaring that joseph smith was practicing a deception upon the people, which was about to strip her of all that she possessed, and that she was compelled to deposit a few things away from home in order to secure them. so she carried away her furniture, linen, and bedding; also other moveable articles, until she nearly stripped the premises of everything that could conduce either to comfort or convenience, depositing them with those of her friends and acquaintances, in whom she reposed sufficient confidence to assure her of their future safety. chapter xxv. martin harris is permitted to take the manuscript home with him--he loses it--the season of mourning which ensued. martin harris, having written some one hundred and sixteen pages for joseph, asked permission of my son to carry the manuscript home with him, in order to let his wife read it, as he hoped it might have a salutary effect upon her feelings. joseph was willing to gratify his friend as far as he could consistently, and he inquired of the lord to know if he might do as martin harris had requested, but was refused. with this, mr. harris was not altogether satisfied, and, at his urgent request, joseph inquired again, but received a second refusal. still, martin harris persisted as before, and joseph applied again, but the last answer was not like the two former ones. in this, the lord permitted martin harris to take the manuscript home with him, on condition that he would exhibit it to none, save five individuals whom he had mentioned, and who belonged to his own family. mr. harris was delighted with this, and bound himself in a written covenant of the most solemn nature, that he would strictly comply with the injunctions which he had received. which being done, he took the manuscript and went home. joseph did not suspect but that his friend would keep his faith, consequently, he gave himself no uneasiness with regard to the matter. shortly after mr. harris left, joseph's wife became the mother of a son, which, however, remained with her but a short time before it was snatched from her arms by the hand of death. and the mother seemed, for some time, more like sinking with her infant into the mansion of the dead, than remaining with her husband among the living. her situation was such for two weeks, that joseph slept not an hour in undisturbed quiet. at the expiration of this time she began to recover, but as joseph's anxiety about her began to subside, another cause of trouble forced itself upon his mind. mr. harris had been absent nearly three weeks, and joseph had received no intelligence whatever from him, which was altogether aside of the arrangement when they separated. but joseph kept his feelings from his wife, fearing that if she became acquainted with them it might agitate her too much. in a few days, however, she mentioned the subject herself, and desired her husband to go and get her mother to stay with her, while he should repair to palmyra, for the purpose of learning the cause of mr. harris's absence as well as silence. at first joseph objected, but seeing her so cheerful, and so willing to have him leave home, he finally consented. he set out in the first stage that passed for palmyra, and, when he was left to himself, he began to contemplate the course which martin had taken, and the risk which he (joseph) had run in letting the manuscript go out of his own hands--for it could not be obtained again, in case martin had lost it through transgression, except by the power of god, which was something joseph could hardly hope for--and that, by persisting in his entreaties to the lord, he had perhaps fallen into transgression, and thereby lost the manuscript. when, i say, he began to contemplate these things, they troubled his spirit, and his soul was moved with fearful apprehensions. and, although he was now nearly worn out, sleep fled from his eyes, neither had he any desire for food, for he felt that he had done wrong, and how great his condemnation was he did not know. only one passenger was in the stage besides himself: this man observing joseph's gloomy appearance, inquired the cause of his affliction, and offered to assist him if his services would be acceptable. joseph thanked him for his kindness, and mentioned that he had been watching some time with a sick wife and child, that the child had died, and that his wife was still very low; but refrained from giving any further explanation. nothing more passed between them upon this subject, until joseph was about leaving the stage; at which time he remarked, that he still had twenty miles further to travel on foot that night, it being then about ten o'clock. to this the stranger objected, saying, "i have watched you since you first entered the stage, and i know that you have neither slept nor eaten since that time, and you shall not go on foot twenty miles alone this night; for, if you must go, i will be your company. now tell me what can be the trouble that makes you thus dispirited?" joseph replied, about as before--that he had left his wife in so low a state of health, that he feared he should not find her alive when he returned; besides, he had buried his first and only child but a few days previous. this was true, though there was another trouble lying at his heart, which he dared not to mention. the stranger then observed, "i feel to sympathize with you, and i fear that your constitution, which is evidently not strong, will be inadequate to support you. you will be in danger of falling asleep in the forest, and of meeting with some awful disaster." joseph again thanked the gentleman for his kindness, and, leaving the stage, they proceeded together. when they reached our house it was nearly daylight. the stranger said he was under the necessity of leading joseph the last four miles by the arm; for nature was too much exhausted to support him any longer, and he would fall asleep as he was walking along, every few minutes, towards the last of this distance. on entering our house, the stranger remarked that he had brought our son through the forest, because he had insisted on coming, that he was sick, and needed rest, as well as refreshment, and that he ought to have some pepper tea to warm his stomach. after thus directing us, relative to our son, he said, that when we had attended to joseph he would thank us for a little breakfast for himself, as he was in haste to be on his journey again. when joseph had taken a little nourishment, according to the directions of the stranger, he requested us to send immediately for mr. harris. this we did without delay. and when we had given the stranger his breakfast, we commenced preparing breakfast for the family; and we supposed that mr. harris would be there, as soon as it was ready, to eat with us, for he generally came in such haste when he was sent for. at eight o'clock we set the victuals on the table, as we were expecting him every moment. we waited till nine, and he came not--till ten, and he was not there--till eleven, still he did not make his appearance. but at half past twelve we saw him walking with a slow and measured tread towards the house, his eyes fixed thoughtfully upon the ground. on coming to the gate, he stopped, instead of passing through, and got upon the fence, and sat there some time with his hat drawn over his eyes. at length he entered the house. soon after which we sat down to the table, mr. harris with the rest. he took up his knife and fork as if he were going to use them, but immediately dropped them. hyrum, observing this, said "martin, why do you not eat; are you sick?" upon which, mr. harris pressed his hands upon his temples, and cried out in a tone of deep anguish, "oh, i have lost my soul! i have lost my soul!" joseph who had not expressed his fears till now, sprang from the table, exclaiming, "martin, have you lost that manuscript? have you broken your oath, and brought down condemnation upon my head as well as your own?" "yes; it is gone," replied martin, "and i know not where." "oh, my god!" said joseph, clinching his hands. "all is lost! all is lost! what shall i do? i have sinned--it is i who tempted the wrath of god. i should have been satisfied with the first answer which i received from the lord; for he told me that it was not safe to let the writing go out of my possession." he wept and groaned, and walked the floor continually. at length he told martin to go back and search again. "no;" said martin, "it is all in vain; for i have ripped open beds and pillows; and i know it is not there." "then must i," said joseph, "return with such a tale as this? i dare not do it. and how shall i appear before the lord? of what rebuke am i not worthy from the angel of the most high?" i besought him not to mourn so, for perhaps the lord would forgive him, after a short season of humiliation and repentance. but what could i do to comfort him, when he saw all the family in the same situation of mind as himself; for sobs and groans, and the most bitter lamentations filled the house. however, joseph was more distressed than the rest, as he better understood the consequences of disobedience. and he continued pacing back and forth, meantime weeping and grieving, until about sunset, when, by persuasion, he took a little nourishment. the next morning, he set out for home. we parted with heavy hearts, for it now appeared that all which we had so fondly anticipated, and which had been the source of so much secret gratification, had in a moment fled, and fled forever. chapter xxvi. martin harris's perfidy. i will now give a sketch of the proceedings of martin harris during the time he was absent from joseph. after leaving joseph, he arrived at home with the manuscript in safety. soon after, he exhibited the manuscript to his wife and family. his wife was so pleased with it, that she gave him the privilege of locking it up in her own set of drawers, which was a special favor, for she had never before this allowed him even the privilege of looking into them. after he had shown the manuscript to those who had a right, according to his oath, to see it, he went with his wife to visit one of her relatives, who lived some ten or fifteen miles distant. after remaining with them a short time, he returned home, but his wife declined accompanying him back. soon after his return, a very particular friend of his made him a visit, to whom he related all that he knew concerning the record. the man's curiosity was much excited, and, as might be expected, he earnestly desired to see the manuscript. martin was so anxious to gratify his friend, that, although it was contrary to his obligation, he went to the drawer to get the manuscript, but the key was gone. he sought for it some time, but could not find it. resolved, however, to carry his purpose into execution, he picked the lock, and, in so doing, considerably injured his wife's bureau. he then took out the manuscript, and, after showing it to this friend, he removed it to his own set of drawers, where he could have it at his command. passing by his oath, he showed it to any good friend that happened to call on him. when mrs. harris returned, and discovered the marred state of her bureau, her irascible temper was excited to the utmost pitch, and an intolerable storm ensued, which descended with the greatest violence upon the devoted head of her husband. having once made a sacrifice of his conscience, mr. harris no longer regarded its scruples; so he continued to exhibit the writings, until a short time before joseph arrived, to any one whom he regarded as prudent enough to keep the secret, except our family, but we were not allowed to set our eyes upon them. for a short time previous to joseph's arrival, mr. harris had been otherwise engaged, and thought but little about the manuscript. when joseph sent for him, he went immediately to the drawer where he had left it, but, behold it was gone! he asked his wife where it was. she solemnly averred that she did not know anything respecting it. he then made a faithful search throughout the house, as before related. the manuscript has never been found: and there is no doubt but mrs. harris took it from the drawer, with the view of retaining it, until another translation should be given, then, to alter the original translation, for the purpose of showing a discrepancy between them, and thus make the whole appear to be a deception. it seemed as though martin harris, for his transgression, suffered temporally as well as spiritually. the same day on which the foregoing circumstance took place, a dense fog spread itself over his fields, and blighted his wheat while in the blow, so that he lost about two-thirds of his crop, whilst those fields which lay only on the opposite side of the road, received no injury whatever. i well remember that day of darkness, both within and without. to us, at least, the heavens seemed clothed with blackness, and the earth shrouded with gloom. i have often said within myself, that if a continual punishment, as severe as that which we experienced on that occasion, were to be inflicted upon the most wicked characters who ever stood upon the footstool of the almighty--if even their punishment were no greater than that, i should feel to pity their condition. chapter xxvii. the urim and thummim are taken from joseph--he receives them again. for nearly two months after joseph returned to his family, in pennsylvania, we heard nothing from him, and becoming anxious about him, mr. smith and myself set off to make him a visit. when we came within three-quarters of a mile of the house, joseph started to meet us, telling his wife, as he left, that father and mother were coming. when he met us, his countenance wore so pleasant an aspect, that i was convinced he had something agreeable to communicate with regard to the work in which he was engaged. when i entered, the first thing which attracted my attention was a red morocco trunk, lying on emma's bureau, which joseph shortly informed me contained the urim and thummim, and the plates. and, in the evening, he gave us the following relation of what had transpired since our separation:- "on leaving you," said joseph, "i returned immediately home. soon after my arrival, i commenced humbling myself in mighty prayer before the lord, and, as i was pouring out my soul in supplication to god, that if possible, i might obtain mercy at his hands, and be forgiven of all that i had done contrary to his will, an angel stood before me, and answered me, saying, that i had sinned in delivering the manuscript into the hands of a wicked man, and, as i had ventured to become responsible for his faithfulness, i would of necessity have to suffer the consequences of his indiscretion, and i must now give up the urim and thummim into his (the angel's) hands. "this i did as i was directed, and as i handed them to him, he remarked, 'if you are very humble and penitent, it may be you will receive them again; if so, it will be on the twenty-second of next september.'" joseph then related a revelation which he received soon after the angel visited him. a part of which is as follows:- "behold, you have been entrusted with these things, but how strict were your commandments; and remember, also, the promises which were made to you, if you did not transgress them; and behold, how oft you have transgressed the commandments and the laws of god, and have gone on in the persuasions of men. for behold, you should not have feared man more than god, although men set at nought the counsels of god, and despise his words; yet you should have been faithful and he would have extended his arm and supported you against all the fiery darts of the adversary; and he would have been with you in every time of trouble. behold, thou art joseph, and thou wast chosen to do the work of the lord, but because of transgression, if thou art not aware, thou wilt fall. but remember, god is merciful; therefore, repent of that which thou hast done which is contrary to the commandment which i gave you, and thou art still chosen, and art again called to the work. except thou do this, thou shalt be delivered up and become as other men, and have no more gift. and when thou deliveredst up that which god had given thee sight and power to translate, thou deliveredst up that which was sacred into the hands of a wicked man, who has set at nought the counsels of god, and has broken the most sacred promises which were made before god, and has depended upon his own judgment, and boasted in his own wisdom, and this is the reason that thou hast lost thy privileges for a season, for thou hast suffered the counsel of thy director to be trampled upon from the beginning. nevertheless my work shall go forth, for inasmuch as the knowledge of a savior has come unto the world, through the testimony of the jews, even so shall the knowledge of a savior come unto my people." for the sake of brevity, i have omitted part of this revelation, but the reader will find it in the _doctrine and covenants_, section 3: 5-16. i will now return to joseph's recital. "after the angel left me," said he, "i continued my supplications to god, without cessation, and on the twenty-second of september, i had the joy and satisfaction of again receiving the urim and thummim, with which i have again commenced translating, and emma writes for me, but the angel said that the lord would send me a scribe, and i trust his promise will be verified. the angel seemed pleased with me when he gave me back the urim and thummim, and he told me that the lord loved me, for my faithfulness and humility." a few months after joseph received them, he inquired of the lord, and obtained the following revelation:- "now, behold, i say unto you, that because you delivered up those writings which you had power given unto you to translate, by the means of the urim and thummim, into the hands of a wicked man, you have lost them; and you also lost your gift at the same time, and your mind became darkened; nevertheless, it is now restored unto you again, therefore, see that you are faithful and continue on unto the finishing of the remainder of the work of translation as you have begun. do not run faster, or labor more than you have strength and means provided to enable you to translate; but be diligent unto the end: pray always, that you may come off conqueror; yea, that you may conquer satan, and that you may escape the hands of the servants of satan that do uphold his work. behold, they have sought to destroy you; yea, even the man in whom you have trusted, has sought to destroy you. and for this cause i said that he is a wicked man, for he has sought to take away the things wherewith you have been entrusted; and he has also sought to destroy your gift; and because you have delivered the writings into his hands, behold, wicked men have taken them from you. therefore, you have delivered them up; yea, that which was sacred, unto wickedness. and, behold, satan has put it into their hearts to alter the words which you have caused to be written, or which you have translated, which have gone out of your hands. and, behold, i say unto you, that because they have altered the words, they read contrary from that which you translated and caused to be written; and, on this wise, the devil has sought to lay a cunning plan, that he may destroy this work. for he has put it into their hearts to do this, that by lying they may say they have caught you in the words which you have pretended to translate."--_doctrine and covenants_, section x: 1-14. while on this visit, we became acquainted with emma's father, whose name was isaac hale; also his family, which consisted of his wife, elizabeth; his sons, jesse, david, alva, isaac ward, and reuben; and his daughters, phebe and elizabeth. they were an intelligent and highly respectable family. they were pleasantly situated, and lived in good style, in the town of harmony, on the susquehannah river, within a short distance of the place where joseph resided. the time of our visit with them, we passed very agreeably, and returned home relieved of a burden which was almost insupportable, and our present joy far overbalanced all our former grief. chapter xxviii. oliver cowdery commences writing for joseph--they attend to the ordinance op baptism. when mr. smith, and myself arrived at home, we found samuel and sophronia very sick, indeed, they were so low that hyrum had left his own house, and quitted business, in order to take care of them during our absence. they continued sick a length of time--samuel did not altogether recover for a number of months. soon after we returned from harmony, a man by the name of lyman cowdery, came into the neighborhood, and applied to hyrum, (as he was one of the trustees,) for the district school. a meeting of the trustees was called, and mr. cowdery was employed. but the following day, this mr. cowdery brought his brother oliver to the trustees, and requested them to receive him instead of himself, as circumstances had transpired which rendered it necessary for him to disappoint them, or which would not allow of his attending to the school himself; and he would warrant the good conduct of the school under his brother's supervision. all parties being satisfied, oliver, commenced his school, boarding for the time being at our house. he had been in the school but a short time, when he began to hear from all quarters concerning the plates, and as soon began to importune mr. smith upon the subject, but for a considerable length of time did not succeed in eliciting any information. at last, however, he gained my husband's confidence, so far as to obtain a sketch of the facts relative to the plates. shortly after receiving this information, he told mr. smith that he was highly delighted with what he had heard, that he had been in a deep study upon the subject all day, and that it was impressed upon his mind, that he should yet have the privilege of writing for joseph. furthermore, that he had determined to pay him a visit at the close of the school, which he was then teaching. on coming in on the following day, he said, "the subject upon which we were yesterday conversing seems working in my very bones, and i cannot, for a moment, get it out of my mind; finally, i have resolved on what i will do. samuel, i understand, is going down to pennsylvania to spend the spring with joseph; i shall make my arrangements to be ready to accompany him thither, by the time he recovers his health; for i have made it a subject of prayer, and i firmly believe that it is the will of the lord that i should go. if there is a work for me to do in this thing, i am determined to attend to it." mr. smith told him, that he supposed it was his privilege to know whether this was the case, and advised him to seek for a testimony for himself, which he did, and received the witness spoken of in the book of _doctrine and covenants_, section viii. from this time, oliver was so completely absorbed in the subject of the record, that it seemed impossible for him to think or converse about anything else. as the time for which we had agreed for the place was now drawing to a close, we began to make preparations to remove our family and effects to the house in which hyrum resided. we now felt more keenly than ever the injustice of the measure which had placed a landlord over us on our own premises, and who was about to eject us from them. this i thought would be a good occasion for bringing to oliver's mind, the cause of all our present privations, as well as the misfortunes which he himself was liable to if he should turn his back upon the world, and set out in the service of god. "now, oliver," said i, "see what a comfortable home we have had here, what pains each child we have has taken to provide for us every thing necessary to make old age comfortable, and long life desirable. here, especially, i look upon the handiwork of my beloved alvin, who even upon his death-bed, and in his last moments, charged his brothers to finish his work of preparing a place of earthly rest for us; that if it were possible, through the exertions of the children, our last days might be our best days. indeed, there is scarcely anything which i here see, that has not passed through the hands of that faithful boy, and afterwards, by his brothers, been arranged precisely according to his plan, thus showing to me, their affectionate remembrance, both of their parents, and of the brother whom they loved. all these tender recollections render our present trial doubly severe, for these dear relics must now pass into the hands of wicked men, who fear not god, and regard not man. and upon what righteous principle has all this been brought about? have they ever lifted a finger to earn any part of that which they now claim? i tell you they have not. yet i now give up all this for the sake of christ and salvation, and i pray god to help me to do so, without a murmur or a tear. in the strength of god, i say, that from this time forth, i will not cast one longing look upon anything which i now leave behind me. however, in consequence of these things, oliver, we cannot make you comfortable any longer, and you will be under the necessity of taking boarding somewhere else." "mother," exclaimed the young man, "let me stay with you, for i can live in any log hut where you and father live, but i cannot leave you, so do not mention it." in april, samuel, and mr. cowdery set out for pennsylvania. the weather, for some time previous, had been very wet and disagreeable--raining, freezing, and thawing alternately, which had rendered the roads almost impassable, particularly in the middle of the day. notwithstanding, mr. cowdery was not to be detained, either by wind or weather, and they persevered until they arrived at joseph's. joseph had been so hurried with his secular affairs, that he could not proceed with his spiritual concerns so fast as was necessary for the speedy completion of the work; there was also another disadvantage under which he labored, his wife had so much of her time taken up with the care of her house, that she could write for him but a small portion of the time. on account of these embarrassments, joseph called upon the lord, three days prior to the arrival of samuel and oliver, to send him a scribe, according to the promise of the angel; and he was informed that the same should be forthcoming in a few days. accordingly, when mr. cowdery told him the business that he had come upon, joseph was not at all surprised. they sat down and conversed together till late. during the evening, joseph told oliver his history, as far as was necessary for his present information, in the things which mostly concerned him. and the next morning they commenced the work of translation, in which they were soon deeply engaged. one morning they sat down to their work, as usual, and the first thing which presented itself through the urim and thummim, was a commandment for joseph and oliver to repair to the water, and attend to the ordinance of baptism. they did so, and as they were returning to the house, they overheard samuel engaged in secret prayer. joseph said, that he considered this as a sufficient testimony of his being a fit subject for baptism; and as they had now received authority to baptize, they spoke to samuel upon the subject, and he went straightway to the water with them, and was baptized. after which, joseph and oliver proceeded with the work of translation as before. chapter xxix. mrs. harris prosecutes joseph--ex-parte examination. about the first of august, samuel returned home, bringing us news of joseph's success. this intelligence produced in martin harris a great desire to go down to pennsylvania to see how they were prospering. this being made known to his wife, she resolved to prevent him from going, also to bring joseph into difficulty, which would perhaps hinder him from ever accomplishing the work in which he was engaged. to this end, she undertook to prove, that joseph never had the record which he professed to have, and that he pretended to have in his possession certain gold plates, for the express purpose of obtaining money. accordingly, she mounted her horse, rode from house to house through the neighborhood, like a dark spirit, making diligent inquiry wherever she had the least hopes of gleaning anything, and stirring up every malicious feeling which would tend to subserve her wicked purpose. having ascertained the number and strength of her adherents, she entered a complaint against joseph, before a certain magistrate of lyons. she then sent word to lyman cowdery, requesting him to come thither, prepared to go post haste to pennsylvania, (provided the decision should be given against joseph,) to assist the officers in securing and confining him in prison. this call, lyman cowdery answered immediately, and all things seemed going on prosperously with mrs. harris. she made affidavit to many things herself, and directed the officers whom to subpoena. among the number was her husband, who was a principal witness in the case. when the day of trial came on, the neighbors came and informed us, that the witnesses had gone to lyons with the declared intention to obtain a verdict against joseph, if it could be done by swearing. immediately after our friends left, hyrum came in, and i asked him what could be done. "why, mother," said he, "we can do nothing, except to look to the lord: in him is all help and strength; he can deliver from every trouble." i had never neglected this important duty, yet, seeing such confidence in my son, strengthened me in this hour of trial. not being accustomed to lawsuits of this character, i trembled for the issue, for this was the first time a suit had ever been preferred before a court against any of my family. i retired to a secluded place, and poured out my whole soul in entreaties to god, for the safety of my son, and continued my supplication for some time; at length the spirit fell upon me so powerfully, that every foreboding of ill was entirely removed from my mind, and a voice spoke to me, saying, "not one hair of his head shall be harmed." i was satisfied. i arose, and repaired to the house. i had never before in my life experienced such happy moments. i sat down and began to read, but my feelings were too intense to allow me to do so. my daughter-in-law, jerusha, came into the room soon after this, and when she turned her eyes upon me, she stopped short, and exclaimed, "why! mother! what is the matter? i never saw you look so strangely in my life." i told her, that i had never felt so happy before in my life, that my heart was so light, and my mind so completely at rest, that it did not appear possible to me that i should ever have any more trouble while i should exist. i then informed her in relation to the witness which i had received from the lord. in the evening the proceedings of the court were rehearsed to us, which were as follows: the witnesses, being duly sworn, the first arose and testified, that joseph smith told him that the box which he had, contained nothing but sand; and he, joseph smith, said it was gold, to deceive the people. second witness swore, that joseph smith had told him that it was nothing but a box of lead, and he was determined to use it as he saw fit. third witness declared, that he once inquired of joseph smith what he had in that box, and joseph smith told him that there was nothing at all in the box, saying, that he had made fools of the whole of them, and all he wanted was to get martin harris's money away from him, and that he (witness) was knowing to the fact that joseph smith had, by his persuasion, already got two or three hundred dollars. next came mrs. harris's affidavit, in which she stated, that she believed the chief object which joseph smith had in view, was to defraud her husband out of all his property, and that she did not believe that joseph smith had ever been in possession of the gold plates which he talked so much about. the magistrate then forbade the introduction of any more witnesses, until martin harris should be sworn. martin being called upon, testified with boldness, decision and energy, to a few simple facts. when he arose he raised his hand to heaven, and said, "i can swear, that joseph smith never has got one dollar from me by persuasion, since god made me. i did once, of my own free will and accord, put fifty dollars into his hands, in the presence of many witnesses, for the purpose of doing the work of the lord. this, i can pointedly prove; and i can tell you, furthermore, that i have never seen in joseph smith, disposition to take any man's money, without giving him a reasonable compensation for the same in return. and as to the plates which he professes to have, gentlemen, if you do not believe it, but continue to resist the truth, it will one day be the means of damning your souls." after hearing this testimony, the magistrate told them they need not call any more witnesses, but ordered them to bring him what had been written of the testimony already given. this he tore in pieces before their eyes, and told them to go home about their business, and trouble him no more with such ridiculous folly. and they did go home perfectly discomfitted. chapter xxx. joseph and oliver remove to waterloo--they finish the translation. we will now return to pennsylvania where we left joseph and oliver busily engaged in translating the record. after samuel left them, they still continued the work as before, until about the time of the proceedings that took place in lyons, new york. near this time, as joseph was translating by means of the urim and thummim, he received instead of the words of the book, a commandment to write a letter to a man by the name of david whitmer, who lived in waterloo, requesting him to come immediately with his team, and convey himself and oliver to his own residence, as an evil-designing people were seeking to take away his (joseph's) life, in order to prevent the work of god from going forth to the world. the letter was written and delivered, and was shown by mr. whitmer to his father, mother, brothers, and sisters, and their advice was asked in regard to the best course for him to take in relation to the matter. his father reminded him that he had as much wheat sown upon the ground as he could harrow in two days, at least; besides this, he had a quantity of plaster of paris to spread, which must be done immediately, consequently he could not go, unless he could get a witness from god that it was absolutely necessary. this suggestion pleased david, and he asked the lord for a testimony concerning his going for joseph, and was told by the voice of the spirit to go as soon as his wheat was harrowed in. the next morning, david went to the field, and found that he had two heavy days' work before him. he then said to himself that, if he should be enabled, by any means, to do this work sooner than the same had ever been done on the farm before, he would receive it as an evidence, that it was the will of god, that he should do all in his power to assist joseph smith in the work in which he was engaged. he then fastened his horses to the harrow, and instead of dividing the field into what is, by farmers, usually termed lands, drove around the whole of it, continuing thus till noon, when, on stopping for dinner, he looked around, and discovered to his surprise, that he had harrowed in full half the wheat. after dinner he went on as before, and by evening he finished the whole two days' work. his father, on going into the field the same evening, saw what had been done, and he exclaimed, "there must be an overruling hand in this, and i think you would better go down to pennsylvania as soon as your plaster of paris is sown." the next morning, david took a wooden measure under his arm and went out to sow the plaster, which he had left, two days previous, in heaps near his sister's house, but, on coming to the place, he discovered that it was gone! he then ran to his sister, and inquired of her if she knew what had become of it. being surprised she said, "why do you ask me? was it not all sown yesterday?" "not to my knowledge," answered david. "i am astonished at that," replied his sister, "for the children came to me in the forenoon, and begged of me to go out and see the men sow plaster in the field, saying, that they never saw anybody sow plaster so fast in their lives. i accordingly went, and saw three men at work in the field, as the children said, but, supposing that you had hired some help, on account of your hurry, i went immediately into the house, and gave the subject no further attention." david made considerable inquiry in regard to the matter, both among his relatives and neighbors, but was not able to learn who had done it. however, the family were convinced that there was an exertion of supernatural power connected with this strange occurrence. david immediately set out for pennsylvania, and arrived there in two days, without injuring his horses in the least, though the distance was one hundred and thirty-five miles. when he arrived, he was under the necessity of introducing himself to joseph, as this was the first time that they had ever met. i will observe, that the only acquaintance which existed between the smith and whitmer families, was that formed by mr. smith and myself, when on our way from manchester to pennsylvania to visit joseph, at which time we stopped with david over night and gave him a brief history of the record. when joseph commenced making preparations for the journey, he inquired of the lord to know in what manner he should carry the plates. the answer was, that he should commit them into the hands of an angel, for safety, and after arriving at mr. whitmer's the angel would meet him in the garden and deliver them up again into his hands. joseph and oliver set out without delay, leaving emma to take charge of affairs during her husband's absence. on arriving at waterloo, joseph received the record according to promise. the next day, he and oliver resumed the work of translation, which they continued without further interruption until the whole work was accomplished. chapter xxxi. the plates are shown to twelve witnesses--joseph makes arrangements for printing the book of mormon. as soon as the book of mormon was translated, joseph despatched a messenger to mr. smith, bearing intelligence of the completion of the work, and a request that mr. smith and myself should come immediately to waterloo. the same evening, we conveyed this intelligence to martin harris, for we loved the man, although his weakness had cost us much trouble. hearing this, he greatly rejoiced, and determined to go straightway to waterloo to congratulate joseph upon his success. accordingly, the next morning, we all set off together, and before sunset met joseph and oliver at mr. whitmer's. the evening was spent in reading the manuscript, and it would be superfluous for me to say, to one who has read the foregoing pages, that we rejoiced exceedingly. it then appeared to those of us who did not realize the magnitude of the work, as if the greatest difficulty was then surmounted; but joseph better understood the nature of the dispensation of the gospel which was committed unto him. the next morning, after attending to the usual services, namely, reading, singing and praying, joseph arose from his knees, and approaching martin harris with a solemnity that thrills through my veins to this day, when it occurs to my recollection, said, "martin harris, you have got to humble yourself before god this day, that you may obtain a forgiveness of your sins. if you do, it is the will of god that you should look upon the plates, in company with oliver cowdery and david whitmer." in a few minutes after this, joseph, martin, oliver and david, repaired to a grove, a short distance from the house, where they commenced calling upon the lord, and continued in earnest supplication, until he permitted an angel to come down from his presence, and declare to them, that all which joseph had testified of concerning the plates was true. when they returned to the house it was between three and four o'clock p.m. mrs. whitmer, mr. smith and myself, were sitting in a bedroom at the time. on coming in, joseph threw himself down beside me, and exclaimed, "father, mother, you do not know how happy i am: the lord has now caused the plates to be shown to three more besides myself. they have seen an angel, who has testified to them, and they will have to bear witness to the truth of what i have said, for now they know for themselves, that i do not go about to deceive the people, and i feel as if i was relieved of a burden which was almost too heavy for me to bear, and it rejoices my soul, that i am not any longer to be entirely alone in the world." upon this, martin harris came in: he seemed almost overcome with joy, and testified boldly to what he had both seen and heard. and so did david and oliver, adding, that no tongue could express the joy of their hearts, and the greatness of the things which they had both seen and heard. their written testimony, which is contained in the book of mormon, is as follows:- the testimony of three witnesses. be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that we, through the grace of god the father, and our lord jesus christ, have seen the plates which contain this record, which is a record of the people of nephi, and also of the lamanites, their brethren, and also of the people of jared, who came from the tower, of which hath been spoken; and we also know that they have been translated by the gift and power of god, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. and we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of god, and not of man. and we declare, with words of soberness, that an angel of god came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of god the father, and our lord jesus christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless, the voice of the lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of god, we bear testimony of these things. and we know that if we are faithful in christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of christ, and shall dwell with him eternally in the heavens. and the honor be to the father, and to the son, and to the holy ghost, which is one god. amen. oliver cowdery, david whitmer, martin harris. the following day, we returned, a cheerful, happy company. in a few days, we were followed by joseph, oliver and the whitmers, who came to make us a visit, and make some arrangements about getting the book printed. soon after they came, all the male part of the company, with my husband, samuel and hyrum, retired to a place where the family were in the habit of offering up their secret devotions to god. they went to this place, because it had been revealed to joseph that the plates would be carried thither by one of the ancient nephites. here it was, that those eight witnesses, whose names are recorded in the book of mormon, looked upon them and handled them. of which they bear record in the following words:- the testimony of eight witnesses. be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that joseph smith, jr., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. and this we bear record, with words of soberness, that the said smith has shown unto us, for we have seen and hefted, and know of a surety, that the said smith has got the plates of which we have spoken. and we give our names unto the world, to witness unto the world that which we have seen; and we lie not, god bearing witness of it. christian whitmer, hiram page, jacob whitmer, joseph smith, sen., peter whitmer, jun., hyrum smith, john whitmer, samuel h. smith. after these witnesses returned to the house, the angel again made his appearance to joseph, at which time joseph delivered up the plates into the angel's hands. that evening, we held a meeting, in which all the witnesses bore testimony to the facts, as stated above; and all of our family, even to don carlos, who was but fourteen years of age, testified of the truth of the latter-day dispensation--that it was then ushered in. in a few days, the whole company from waterloo, went to palmyra to make arrangements for getting the book printed; and they succeeded in making a contract with one e. b. grandin, but did not draw the writings at that time. the next day, the company from waterloo returned home, excepting joseph, and peter whitmer, joseph remaining to draw writings in regard to the printing of the manuscript, which was to be done on the day following. when joseph was about starting for palmyra, where the writings were to be executed, dr. m'intyre came in and informed us, that forty men were collected in the capacity of a mob, with the view of waylaying joseph on his way thither; that they requested him (dr. m'intyre) as they had done once before, to take command of the company, and, that upon his refusing to do so, one mr. huzzy, a hatter of palmyra, proffered his services, and was chosen as their leader. on hearing this, i besought joseph not to go; but he smiled at my fears, saying, "never mind, mother, just put your trust in god, and nothing will hurt me today." in a short time he set out for palmyra. on his way thither, lay a heavy strip of timber, about half a mile in width, and, beyond it, on the right side of the road, lay a field belonging to david jacaway. when he came to this field, he found the mob seated on the string of fence running along the road. coming to mr. huzzy first, he took off his hat, and good-naturedly saying, "good morning, mr. huzzy," passed on to the next, whom he saluted in like manner, and the next, and so on till he came to the last. this struck them with confusion, and while they were pondering in amazement, he passed on, leaving them perched upon the fence, like so many roosting chickens, and arrived at palmyra without being molested. here he met mr. grandin, and writings were drawn up between them to this effect: that half of the price for printing was to be paid by martin harris, and the residue by my two sons, joseph and hyrum. these writings were afterwards signed by all the parties concerned. when joseph returned from palmyra he said, "well, mother, the lord has been on my side today, the devil has not overpowered me in any of my proceedings. did i not tell you that i should be delivered from the hands of all my enemies! they thought they were going to perform great feats; they have done wonders to prevent me from getting the book printed; they mustered themselves together, and got upon the fence, made me a low bow, and went home, and i'll warrant you they wish they had stayed there in the first place. mother, there is a god in heaven, and i know it." soon after this, joseph secured the copyright; and before he returned to pennsylvania, where he had left his wife, he received a commandment, which was in substance as follows:-first, that oliver cowdery should transcribe the whole manuscript. second, that he should take but one copy at a time to the office, so that if one copy should get destroyed, there would still be a copy remaining. third, that in going to and from the office, he should always have a guard to attend him, for the purpose of protecting the manuscript. fourth, that a guard should be kept constantly on the watch, both night and day, about the house, to protect the manuscript from malicious persons, who would infest the house for the purpose of destroying the manuscript. all these things were strictly attended to, as the lord commanded joseph. after giving these instructions, joseph returned to pennsylvania. chapter xxxii. the printing is begun--a meeting of the citizens held in reference to the book. oliver cowdery commenced the work immediately after joseph left, and the printing went on very well for a season, but the clouds of persecution again began to gather. the rabble, and a party of restless religionists, began to counsel together, as to the most efficient means of putting a stop to our proceedings. about the first council of this kind was held in a room adjoining that in which oliver and a young man by the name of robinson were printing. mr. robinson being curious to know what they were doing in the next room, applied his ear to a hole in the partition wall, and by this means overheard several persons expressing their fears in reference to the book of mormon. one said, "it was destined to break down everything before it, if not put a stop to," and, "that it was likely to injure the prospects of their ministers," and then inquired, whether they should endure it. "no, no," was the unanimous reply. it was then asked "how shall we prevent the printing of this book?" upon which it was resolved by the meeting, that three of their company should be appointed to go to the house of mr. smith, on the following tuesday or wednesday, while the men were gone to their work, and request mrs. smith to read the manuscript to them; that, after she had done reading it, two of the company should endeavor to divert her attention from it to some other object, while the third, seizing the opportunity, should snatch it from the drawer, or where-ever it should be kept, and commit it immediately to the flames. "again," said the speaker, "suppose we fail in this, and the book be printed in defiance of all that we can do to the contrary, what means shall we then adopt? shall we buy their books and allow our families to read them?" they all responded, "no." they then entered into a solemn covenant, never to purchase even a single copy of the work, or permit one member of their families to buy or read one, that they might thus avert the awful calamity which threatened them. oliver cowdery came home that evening, and, after relating the whole affair with much solemnity, he said, "mother, what shall i do with the manuscript? where shall i put it to keep it away from them?" "oliver," said i, "i do not think the matter so serious after all, for there is a watch kept constantly about the house, and i need not take out the manuscript to read it to them unless i choose, and for its present safety i can have it deposited in a chest, under the head of my bed, in such a way that it never will be disturbed." i then placed it in a chest, which was so high that when placed under the bed, the whole weight of the bedstead rested upon the lid. having made this arrangement, we felt quite at rest, and that night, the family retired to rest at the usual hour, all save peter whitmer, who spent the night on guard. but as for myself, soon after i went to bed i fell into a train of reflections which occupied my mind, and which caused sleep to forsake my eyelids till the day dawned, for, when i meditated upon the days of toil, and nights of anxiety, through which we had all passed for years previous, in order to obtain the treasure that then lay beneath my head; when i thought upon the hours of fearful apprehensions which we had all suffered on the same account, and that the object was at last accomplished, i could truly say that my soul did magnify the lord, and my spirit rejoiced in god my savior. i felt that the heavens were moved in our behalf, and that the angels who had power to put down the mighty from their seats, and to exalt those who were of low degree, were watching over us; that those would be filled who hungered and thirsted after righteousness, when the rich would be sent empty away; that god had helped his servant israel in remembrance of his promised mercy, and in bringing forth a record, by which is made known the seed of abraham, our father. therefore, we could safely put our trust in him, as he was able to help in every time of need. on the fourth day subsequent to the afore-mentioned council, soon after my husband left the house to go to his work, those three delegates appointed by the council, came to accomplish the work assigned to them. soon after they entered, one of them began thus:-"mrs. smith, we hear that you have a gold bible; we have come to see if you will be so kind as to show it to us?" "no, gentlemen," said i, "we have no gold bible, but we have a translation of some gold plates, which have been brought forth for the purpose of making known to the world the plainness of the gospel, and also to give a history of the people which formerly inhabited this continent." i then proceeded to relate the substance of what is contained in the book of mormon, dwelling particularly upon the principles of religion therein contained. i endeavored to show them the similarity between these principles, and the simplicity of the gospel taught by jesus christ in the new testament. "notwithstanding all this," said i, "the different denominations are very much opposed to us. the universalists are alarmed lest their religion should suffer loss, the presbyterians tremble for their salaries, the methodists also come, and they rage, for they worship a god without body or parts, and they know that our faith comes in contact with this principle." after hearing me through, the gentlemen said, "can we see the manuscript, then?" "no, sir," replied i, "you cannot see it. i have told you what it contains, and that must suffice." he made no reply to this, but said, "mrs. smith, you and the most of your children have belonged to our church for some length of time, and we respect you very highly. you say a good deal about the book of mormon, which your son has found, and you believe much of what he tells you, yet we cannot bear the thoughts of losing you, and they do wish--i wish, that if you do believe those things, you would not say anything more upon the subject--i do wish you would not." "deacon beckwith," said i, "if you should stick my flesh full of faggots, and even burn me at the stake, i would declare, as long as god should give me breath, that joseph has got that record, and that i know it to be true." at this, he observed to his companions, "you see it is of no use to say anything more to her, for we cannot change her mind." then, turning to me, he said, "mrs. smith, i see that it is not possible to persuade you out of your belief, therefore i deem it unnecessary to say anything more upon the subject." "no, sir," said i, "it is not worth your while." he then bade me farewell, and went out to see hyrum, when the following conversation took place between them: deacon beckwith: "mr. smith, do you not think that you may be deceived about that record, which your brother pretends to have found?" hyrum: "no, sir, i do not." deacon beckwith: "well, now, mr. smith, if you find that you are deceived, and that he has not got the record, will you confess the fact to me?" hyrum: "will you, deacon beckwith, take one of the books, when they are printed, and read it, asking god to give you an evidence that you may know whether it is true?" deacon beckwith; "i think it beneath me to take so much trouble, however, if you will promise that you will confess to me that joseph never had the plates, i will ask for a witness whether the book is true." hyrum: "i will tell you what i will do, mr. beckwith, if you do get a testimony from god, that the book is not true, i will confess to you that it is not true." upon this they parted, and the deacon next went to samuel, who quoted to him, isaiah, lvi: 9-11: all ye beasts of the field, come to devour; yea, all ye beasts in the forest. his watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber; yea, they are greedy dogs, which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. here samuel ended the quotation, and the three gentlemen left without ceremony. chapter xxxiii. esquire cole's dogberry paper--second meeting of the citizens. the work of printing still continued with little or no interruption, until one sunday afternoon, when hyrum became very uneasy as to the security of the work left at the printing office, and requested oliver to accompany him thither, to see if all was right. oliver hesitated for a moment, as to the propriety of going on sunday, but finally consented, and they set off together. on arriving at the printing establishment, they found it occupied by an individual by the name of cole, an ex-justice of the peace, who was busily employed in printing a newspaper. hyrum was much surprised at finding him there, and remarked, "how is it, mr. cole, that you are so hard at work on sunday?" mr. cole replied, that he could not have the press, in the day time during the week, and was obliged to do his printing at night, and on sundays. upon reading the prospectus of his paper, they found that he had agreed with his subscribers to publish one form of "joe smith's gold bible" each week, and thereby furnish them with the principle portion of the book in such a way that they would not be obliged to pay the smiths for it. his paper was entitled, _dogberry paper on winter hill_. in this, he had thrown together a parcel of the most vulgar, disgusting prose, and the meanest, and most low-lived doggerel, in juxtaposition with a portion of the book of mormon, which he had pilfered. at this perversion of common sense and moral feeling, hyrum was shocked, as well as indignant at the dishonest course which mr. cole had taken, in order to possess himself of the work. "mr. cole," said he, "what right have you to print the book of mormon in this manner? do you not know that we have secured the copyright?" "it is none of your business," answered cole, "i have hired the press, and will print what i please, so help yourself." "mr. cole," rejoined hyrum, "that manuscript is sacred, and i forbid your printing any more of it." "smith," exclaimed cole, in a tone of anger, "i don't care a d--n for you: that d--d gold bible is going into my paper, in spite of all you can do." hyrum endeavored to dissuade him from his purpose, but finding him inexorable, left him to issue his paper, as he had hitherto done; for when they found him at work, he had already issued six or eight numbers, and had managed to keep them out of our sight. on returning from the office, they asked my husband what course was best for them to pursue, relative to mr. cole. he told them that he considered it a matter with which joseph ought to be made acquainted. accordingly, he set out himself for pennsylvania, and returned with joseph the ensuing sunday. the weather was so extremely cold, that they came near perishing before they arrived at home, nevertheless, as soon as joseph made himself partially comfortable, he went to the printing office, where he found cole employed, as on the sunday previous. "how do you do, mr. cole," said joseph, "you seem hard at work." "how do you do, mr. smith," answered cole, dryly. joseph examined his _dogberry paper_, and then said firmly, "mr. cole, that book, [the book of mormon] and the right of publishing it, belongs to me, and i forbid you meddling with it any further." at this mr. cole threw off his coat, rolled up his sleeves, and came towards joseph, smacking his fists together with vengeance, and roaring out, "do you want to fight, sir? do you want to fight? i will publish just what i please. now, if you want to fight, just come on." joseph could not help smiling at his grotesque appearance, for his behavior was too ridiculous to excite indignation. "now, mr. cole," said he, "you had better keep your coat on--it is cold, and i am not going to fight you, nevertheless, i assure you, sir, that you have got to stop printing my book, for i know my rights, and shall maintain them." "sir," bawled out the wrathy gentleman, "if you think you are the best man, just pull off your coat and try it." "mr. cole," said joseph, in a low, significant tone, "there is law, and you will find that out, if you do not understand it, but i shall not fight you, sir." at this, the ex-justice began to cool off a little, and finally concluded to submit to an arbitration, which decided that he should stop his proceedings forthwith, so that he made us no further trouble. joseph, after disposing of this affair, returned to pennsylvania, but not long to remain there, for when the inhabitants of the surrounding country perceived that the work still progressed, they became uneasy, and again called a large meeting. at this time, they gathered their forces together, far and near, and organizing themselves into a committee of the whole, they resolved, as before, never to purchase one of our books, when they should be printed. they then appointed a committee to wait upon e. b. grandin, and inform him of the resolutions which they had passed, and also to explain to him the evil consequences which would result to him therefrom. the men who were appointed to do this errand, fulfilled their mission to the letter, and urged upon mr. grandin the necessity of his putting a stop to the printing, as the smiths had lost all their property, and consequently would be unable to pay him for his work, except by the sale of the books. and this they would never be able to do, for the people would not purchase them. this information caused mr. grandin to stop printing, and we were again compelled to send for joseph. these trips, back and forth, exhausted nearly all our means, yet they seemed unavoidable. when joseph came, he went immediately with martin harris to grandin, and succeeded in removing his fears, so that he went on with the work, until the books were printed, which was in the spring of eighteen hundred and thirty. chapter xxxiv. the church organized. about the first of april of the same year in which the book of mormon was published, joseph came again from pennsylvania, preached to us several times. my husband and martin harris were baptized. when mr. smith came out of the water, joseph stood upon the shore, and taking his father by the hand, he exclaimed, with tears of joy, "praise to my god! that i lived to see my own father baptized into the true church of jesus christ!" on april 6, 1830, the church was organized. shortly after this, my sons were all ordained to the ministry, even don carlos, who was but fourteen years of age. samuel was directed to take a number of the books of mormon, and go on a mission to livonia, to preach, and make sale of the books, if possible. whilst he was making preparations to go on this mission, miss almira mack arrived in manchester from pontiac. this young woman was a daughter of my brother, stephen mack, whose history i have already given. she received the gospel as soon as she heard it, and was baptized immediately, and has ever since remained a faithful member of the church. on the thirtieth of june, samuel started on the mission to which he had been set apart by joseph, and in traveling twenty-five miles, which was his first day's journey, he stopped at a number of places in order to sell his books, but was turned out of doors as soon as he declared his principles. when evening came on, he was faint and almost discouraged, but coming to an inn, which was surrounded with every appearance of plenty, he called to see if the landlord would buy one of his books. on going in, samuel enquired of him, if he did not wish to purchase a history of the origin of the indians. "i do not know," replied the host; "how did you get hold of it?" "it was translated," rejoined samuel, "by my brother, from some gold plates that he found buried in the earth." "you d--d liar" cried the landlord, "get out of my house--you sha'nt stay one minute with your books." samuel was sick at heart, for this was the fifth time he had been turned out of doors that day. he left the house, and traveled a short distance, and washed his feet in a small brook, as a testimony against the man. he then proceeded five miles further on his journey, and seeing an apple tree a short distance from the road, he concluded to pass the night under it; and here he lay all night upon the cold, damp ground. in the morning, he arose from his comfortless bed, and observing a small cottage at no great distance, he drew near, hoping to get a little refreshment. the only inmate was a widow, who seemed very poor. he asked her for food, relating the story of his former treatment. she prepared him some victuals, and, after eating, he explained to her the history of the book of mormon. she listened attentively, and believed all that he told her, but, in consequence of her poverty, she was unable to purchase one of the books. he presented her with one, and proceeded to bloomington, which was eight miles further. here he stopped at the house of john p. greene, who was a methodist preacher, and was at that time about starting on a preaching mission. he, like the others, did not wish to make a purchase of what he considered at that time to be a nonsensical fable, however, he said that he would take a subscription paper, and, if he found anyone on his route who was disposed to purchase, he would take his name, and in two weeks, samuel might call again, and he would let him know what the prospect was of selling. after making this arrangement, samuel left one of his books with him, and returned home. at the time appointed, samuel started again for the rev. john p. greene's, in order to learn the success which this gentleman had met with in finding sale for the book of mormon. this time, mr. smith, and myself accompanied him, and it was our intention to have passed near the tavern, where samuel was so abusively treated a fortnight previous, but just before we came to the house, a sign of small-pox intercepted us. we turned aside, and meeting a citizen of the place, we enquired of him, to what extent this disease prevailed. he answered, that the tavern keeper and two of his family had died with it not long since, but he did not know that any one else had caught the disease, and that it was brought into the neighborhood by a traveler, who stopped at the tavern over night. this is a specimen of the peculiar disposition of some individuals, who would sacrifice their soul's salvation rather than give a saint of god a meal of victuals. according to the word of god, it will be more tolerable for sodom and gomorrah, in the day of judgment, than for such persons. we arrived at esquire beaman's, in livonia, that night. the next morning samuel took the road to mr. greene's, and, finding that he had made no sale of the books, we returned home the following day. chapter xxxv. joseph smith, senior, and don carlos, visit stockholm. in the summer after the church was organized, my husband set out, with don carlos, to visit his father, asael smith. after a tedious journey, they arrived at the house of john smith, my husband's brother. his wife clarissa had never before seen my husband, but as soon as he entered, she exclaimed, "there, mr. smith, is your brother joseph." john, turning suddenly, cried out, "joseph, is this you?" "it is i," said joseph; "is my father yet alive? i have come to see him once more, before he dies." for a particular account of this visit, i shall give my readers an extract from brother john smith's journal. he writes as follows: the next morning after brother joseph arrived, we set out together for stockholm to see our father, who was living at that place with our brother silas. we arrived about dark at the house of my brother jesse, who was absent with his wife. the children informed us, that their parents were with our father, who was supposed to be dying. we hastened without delay to the house of brother silas, and upon arriving there, were told that father was just recovering from a severe fit, and, as it was not considered advisable to let him or mother know that joseph was there, we went to spend the night with brother jesse. as soon as we were settled, brothers jesse and joseph entered into conversation respecting their families. joseph briefly related the history of his family, the death of alvin, etc. he then began to speak of the discovery and translation of the book of mormon. at this jesse grew very angry, and exclaimed, "if you say another word about that book of mormon, you shall not stay a minute longer in my house, and if i can't get you out any other way, i will hew you down with my broadaxe." we had always been accustomed to being treated with much harshness by our brother, but he had never carried it to so great an extent before. however, we spent the night with him, and the next morning visited our aged parents. they were overjoyed to see joseph, for he had been absent from them so long, that they had been fearful of never beholding his face again in the flesh. after the usual salutations, enquiries, and explanations, the subject of the book of mormon was introduced. father received with gladness, that which joseph communicated; and remarked, that he had always expected that something would appear to make known the true gospel. in a few moments brother jesse came in, and on hearing that the subject of our conversation was the book of mormon, his wrath rose as high as it did the night before. "my father's mind," said jesse, "is weak; and i will not have it corrupted with such blasphemous stuff, so just shut up your head." brother joseph reasoned mildly with him, but to no purpose. brother silas then said, "jesse, our brother has come to make us a visit, and i am glad to see him, and am willing he should talk as he pleases in my house." jesse replied in so insulting a manner, and continued to talk so abusively, that silas was under the necessity of requesting him to leave the house. after this, brother joseph proceeded in conversation, and father seemed to be pleased with every word which he said. but i must confess that i was too pious, at that time, to believe one word of it. i returned home next day, leaving joseph with my father. soon after which, jesse came to my house and informed me, that all my brothers were coming to make me a visit, "and as true as you live," said he, "they all believe that cursed mormon book, every word of it, and they are setting a trap for you, to make you believe it." i thanked him for taking so much trouble upon himself, to inform me that my brothers were coming to see me, but told him that i considered myself amply able to judge for myself in matters of religion. "i know," he replied, "that you are a pretty good judge of such things, but i tell you that they are as wary as the devil. and i want you to go with me and see our sister susan and sister-in-law fanny, and we will bar their minds against joseph's influence." we accordingly visited them, and conversed upon the subject as we thought proper, and requested them to be at my house the next day. my brothers arrived according to previous arrangement, and jesse, who came also, was very careful to hear every word which passed among us, and would not allow one word to be said about the book of mormon in his presence. they agreed that night to visit our sisters the following day, and as we were about leaving, brother asael took me aside and said, "now, john, i want you to have some conversation with joseph, but if you do, you must cheat it out of jesse. and if you wish, i can work the card for you." i told him that i would be glad to have a talk with joseph alone, if i could get an opportunity. "well," replied asael, "i will take a certain number in my carriage, and silas will take the rest, and you may bring out a horse for joseph to ride, but when we are out of sight, take the horse back to the stable again, and keep joseph over night." i did as asael advised, and that evening joseph explained to me the principles of "mormonism," the truth of which i have never since denied. the next morning, we (joseph and myself) went to our sisters, where we met our brothers. jesse censured me very sharply for keeping joseph over night. in the evening, when we were about to separate, i agreed to take joseph in my wagon twenty miles on his journey the next day. jesse rode home with me that evening, leaving joseph with our sisters. as joseph did not expect to see jesse again, when we were about starting, joseph gave jesse his hand in a pleasant, affectionate manner, and said, "farewell, brother jesse." "farewell, jo, for ever," replied jesse, in a surly tone. "i am afraid," returned joseph, in a kind, but solemn manner, "it will be for ever, unless you repent." this was too much for even jesse's obdurate heart. he melted into tears; however, he made no reply, nor ever mentioned the circumstance afterwards. i took my brother twenty miles on his journey the next day, as i had agreed. before he left me, he requested me to promise him, that i would read a book of mormon, which he had given me, and even should i not believe it, that i would not condemn it; "for," said he, "if you do not condemn it, you shall have a testimony of its truth." i fulfilled my promise, and thus proved his testimony to be true. just before my husband's return, as joseph was about commencing a discourse one sunday morning, parley p. pratt came in, very much fatigued. he had heard of us at considerable distance, and had traveled very fast, in order to get there by meeting time, as he wished to hear what we had to say, that he might be prepared to show us our error. but when joseph had finished his discourse, mr. pratt arose, and expressed his hearty concurrence in every sentiment advanced. the following day he was baptized and ordained. in a few days he set off for canaan, n.y., where his brother orson resided, whom he baptized on the nineteenth of september, 1830. about this time joseph's trouble commenced at colesville with the mob, who served a writ upon him, and dragged him from the desk as he was about taking his text to preach. but as a relation of this affair is given in his history, (see _times and seasons_, vol. iv., pp. 40 and 61. _supp. to mill. star_, vol. xiv., p. 31) i shall mention only one circumstance pertaining to it, for which i am dependent upon esquire reid, joseph's counsel in the case, and i shall relate it as near in his own words as my memory will admit:- i was so busy at that time, when mr. smith sent for me, that it was almost impossible for me to attend the case, and never having seen mr. smith, i determined to decline going. but soon after coming to this conclusion, i thought i heard some one say to me, "you _must_ go, and deliver the lord's anointed!" supposing it was the man who came after me, i replied, "the lord's anointed? what do you mean by the lord's anointed?" he was surprised at being accosted in this manner, and replied, "what do you mean, sir? i said nothing about the lord's anointed." i was convinced that he told the truth, for these few words filled my mind with peculiar feelings, such as i had never before experienced; and i immediately hastened to the place of trial. whilst i was engaged in the case, these emotions increased, and when i came to speak upon it, i was inspired with an eloquence which was altogether new to me, and which was overpowering and irresistible. i succeeded, as i expected, in obtaining the prisoner's discharge. this the more enraged the adverse party, and i soon discovered that mr. smith was liable to abuse from them, should he not make his escape. the most of them being fond of liquor, i invited them into another room to drink, and thus succeeded in attracting their attention, until mr. smith was beyond their reach. i knew not where he went, but i was satisfied that he was out of their hands. since this circumstance occurred, until this day, mr. reid has been a faithful friend to joseph, although he has never attached himself to the church. after escaping the hands of the mob, joseph traveled till daybreak the next morning, before he ventured to ask for victuals, although he had taken nothing, save a small crust of bread, for two days. about day-break he arrived at the house of one of his wife's sisters, where he found emma, who had suffered great anxiety about him, since his first arrest. they returned home together, and immediately afterwards joseph received a commandment by revelation, to move his family to waterloo. joseph had at this time just completed a house, which he had built on a small farm, that he had purchased of his father-in-law; however, he locked up his house with his furniture in it, and repaired with emma, immediately to manchester. about the time of his arrival at our house, hyrum had settled up his business, for the purpose of being at liberty to do whatever the lord required of him: and he requested joseph to ask the lord for a revelation concerning the matter. the answer given was, that he should take a bed, his family, and what clothing he needed for them, and go straightway to colesville, for his enemies were combining in secret chambers to take away his life. at the same time, mr smith received a commandment to go forthwith to waterloo, and prepare a place for his family, as our enemies also sought his destruction in the neighborhood in which we then resided, but in waterloo he should find favor in the eyes of the people. the next day, by ten o'clock, hyrum was on his journey. joseph and emma left for macedon, and william went away from home in another direction, on business. samuel was absent on a third mission to livonia, for which he had set out on the first of october, soon after the arrival of my husband and don carlos from their visit to father smith. catherine and don carlos were also away from home. calvin stodard and his wife, sophronia, had moved several miles distant, some time previous. this left no one but mr. smith, myself, and our little girl, lucy, at home. chapter xxxvi. joseph smith, senior, imprisoned--an attempt to take hyrum. on the same day that hyrum left for colesville, which was wednesday, the neighbors began to call, one after another, and inquire very particularly for hyrum. this gave me great anxiety, for i knew that they had no business with him. the same night, my husband was taken rather ill, and, continuing unwell the next day, he was unable to take breakfast with me. about ten o'clock i commenced preparing him some milk porridge, but, before it was ready for him, a quaker gentleman called to see him, and the following is the substance of their conversation: quaker.--"friend smith, i have a note against thee for fourteen dollars, which i have lately bought, and i have come to see if thou hast the money for me." mr. smith.--"why, sir, did you purchase that note? you certainly was in no want of the money?" quaker.--"that is business of my own; i want the money, and must have it." mr. smith.--"i can pay you six dollars now,--the rest you will have to wait for, as i cannot get it for you." quaker.--"no, i will not wait one hour; and if thou dost not pay me immediately, thou shalt go forthwith to the jail, unless (running to the fire place, and making violent gestures with his hands towards the fire) thou wilt burn up those books of mormon; but if thou wilt burn them up, then i will forgive thee the whole debt." mr. smith, (decidedly).--"that i shall not do." quaker.--"then, thou shalt go to jail." "sir." i interrupted (taking my gold beads from my neck, and holding them towards him), "these beads are the full value of the remainder of the debt. i beseech you to take them, and give up the note." quaker.--"no, i will not. thou must pay the money, or thy husband shall go straightway to jail." "now, here, sir," i replied, "just look at yourself as you are. because god has raised up my son to bring forth a book, which was written for the salvation of the souls of men, for the salvation of your soul as well as mine, you have come here to distress me, by taking my husband to jail; and you think, by this, that you will compel us to deny the work of god, and destroy a book which was translated by the gift and power of god. but, sir, we shall not burn the book of mormon, nor deny the inspiration of the almighty." the quaker then stepped to the door, and called a constable, who was waiting there for the signal. the constable came forward, and, laying his hand on mr. smith's shoulder, said, "you are my prisoner." i entreated the officer to allow me time to get some one to become my husband's security, but he refused. i then requested that he might be permitted to eat the porridge which i had been preparing, as he had taken no nourishment since the night before. this was also denied, and the quaker ordered my husband to get immediately into a wagon which stood waiting to convey him to prison. after they had taken him to the wagon, the quaker stood over him as guard, and the officer came back and ate up the food which i had prepared for my husband, who sat in the burning sun, faint and sick. i shall make no remarks in regard to my feelings on this occasion. any human heart can imagine how i felt. but verily, verily, those men will have their reward. they drove off with my husband, leaving me alone with my little girl. the next morning, i went on foot several miles to see a friend by the name of abner lackey, who, i hoped, would assist me. i was not disappointed. he went without delay to the magistrate's office, and had my papers prepared, so that i could get my husband out of the prison cell, although he would still be confined in the jail yard. shortly after i returned home, a pert young gentleman came in, and asked if mr. hyrum smith was at home. i told him, as i had others, that he was in colesville. the young man said that hyrum was owing a small debt to dr. mcintyre, and that he had come to collect it by the doctor's orders, as he (mcintyre) was from home. i told the young man that this debt was to be paid in corn and beans, which should be sent to him the next day. i then hired a man to take the produce the following day to the doctor's house, which was accordingly done, and when the man returned, he informed me that the clerk agreed to erase the account. it was now too late in the day to set out for canandaigua, where my husband was confined in prison, and i concluded to defer going till the next morning, in hopes that some of my sons would return during the interval. the night came on, but neither of my sons made their appearance. when the night closed in, the darkness was hideous, scarcely any object was discernible. i sat down and began to contemplate the situation of myself and family. my husband, an affectionate companion and tender father as ever blessed the confidence of a family, was an imprisoned debtor, torn from his family and immured in a dungeon, where he had already lain two dismal nights, and now another must be added to the number, before i could reach him to render him any assistance. and where were his children? alvin was murdered by a quack physician; but still he lay at peace. hyrum was flying from his home, and why i knew not; the secret combinations of his enemies were not yet fully developed. joseph had but recently escaped from his persecutors, who sought to accomplish his destruction. samuel was gone, without purse or scrip, to preach the gospel, for which he was as much despised and hated as were the ancient disciples. william was also gone, and, i had not, unlike naomi, even my daughters-in-law, to comfort my heart in this the hour of my affliction. while i was thus meditating, a heavy rap at the door brought me suddenly to my feet. i bade the stranger enter. he asked me, in a hurried manner, where hyrum was. i answered the question as usual. just then, a second person came in, and the first observed to a second, "mrs. smith says her son is not at home." the person addressed looked suspiciously around, and remarked, "he is at home, for your neighbors have seen him here today." "then, sir," i replied, "they have seen what i have not." "we have a search warrant," rejoined he, "and if you do not give him up, we shall be under the necessity of taking whatever we find that belongs to him." finding some corn stored in the chamber above the room where hyrum had lived, they declared their intention of taking it, but i forbade their meddling with it. at this instant a third stranger entered, and then a fourth. the last observed, "i do not know, but you will think strange of so many of us coming in, but my candle was out, and i came in to relight it by your fire." i told him i did not know what to think. i had but little reason to consider myself safe either day or night, and that i would like to know what their business was, and for what cause they were seizing upon our property. the foremost replied that it was wanted to settle a debt which hyrum was owing to dr. m'intyre. i told him that it was paid. he disputed my word, and ordered his men to take the corn. as they were going up stairs, i looked out of the window, and one glance almost turned my head giddy. as far as i could see by the light of two candles and a pair of carriage lamps, the heads of men appeared in every direction, some on foot, some on horseback, and the rest in wagons. i saw that there was no way but for me to sit quietly down, and see my house pillaged by a banditti of blacklegs, religious bigots, and cut-throats, who were united in one purpose, namely, that of destroying us from the face of the earth. however, there was one resource, and to that i applied. i went aside, and kneeled before the lord, and begged that he would not let my children fall into their hands, and that they might be satisfied with plunder without taking life. just at this instant, william bounded into the house. "mother," he cried, "in the name of god, what is this host of men doing here? are they robbing or stealing? what are they about?" i told him, in short, that they had taken his father to prison, and had now come after hyrum, but, not finding him, they were plundering the house. hereupon, william seized a large handspike, sprang up stairs, and, in one instant, cleared the scoundrels out of the chamber. they scampered down stairs; he flew after them, and, bounding into the very midst of the crowd, he brandished his handspike in every direction, exclaiming, "away from here, you cut-throats, instantly, or i will be the death of every one of you." the lights were immediately extinguished, yet he continued to harangue them boisterously, until he discovered that his audience had left him. they seemed to believe what he said, and fled in every direction, leaving us again to ourselves. between twelve and one o'clock, calvin stodard and his wife, sophronia, arrived at our house. calvin said he had been troubled about us all the afternoon, and, finally, about the setting of the sun, he told sophronia that he would even then start for her father's if she felt inclined to go with him. within an hour after their arrival, samuel came. he was much fatigued, for he had traveled twenty one miles after sunset. i told him our situation, and that i wished him to go early the next morning to canandaigua, and procure his fathers release from the dungeon. "well, mother," said he, "i am sick; fix me a bed, that i may lay down and rest myself, or i shall not be able to go, for i have taken a heavy cold, and my bones ache dreadfully." however, by a little nursing and some rest, he was able to set off by sunrise, and arrived at canandaigua at ten o'clock. after informing the jailor of his business, he requested that his father might be immediately liberated from the cell. the jailor refused, because it was sunday, but permitted samuel to go into the cell, where he found my husband confined in the same dungeon with a man committed for murder. upon samuel inquiring what his treatment had been, mr. smith replied as follows: immediately after i left your mother, the men by whom i was taken commenced using every possible argument to induce me to renounce the book of mormon, saying, "how much better it would be for you to deny that silly thing, than to be disgraced and imprisoned, when you might not only escape this, but also have the note back, as well as the money which you have paid on it." to this i made no reply. they still went on in the same manner till we arrived at the jail, when they hurried me into this dismal dungeon. i shuddered when i first heard these heavy doors creaking upon their hinges; but then i thought to myself, i was not the first man who had been imprisoned for the truth's sake; and when i should meet paul in the paradise of god, i could tell him that i, too, had been in bonds for the gospel which he had preached. and this has been my only consolation. from the time i entered until now, and this is the fourth day, i have had nothing to eat, save a pint basin full of very weak broth; and there [pointing to the opposite side of the cell] lies the basin yet. samuel was very much wounded by this, and, having obtained permission of the jailor, he immediately went out and brought his father some comfortable food. after which he remained with him until the next morning, when the business was attended to, and mr. smith went out into the jail yard to a cooper's shop, where he obtained employment at coopering, and followed the same until he was released, which was thirty days. he preached during his confinement here every sunday, and when he was released he baptized two persons whom he had thus converted. chapter xxxvii. the family of joseph smith, senior, remove to waterloo. samuel returned from canandaigua the same day that my husband was liberated from the cell. after relating to us the success he had met with at canandaigua, he gave us an account of his third mission to livonia:- when i arrived at mr. green's, said he, mrs. green informed me that her husband was absent from home, that there was no prospect of selling my books, and even the one which i had left with them, she expected i would have to take away, as mr. green had no disposition to purchase it, although she had read it herself, and was much pleased with it. i then talked with her a short time, and, binding my knapsack upon my shoulders, rose to depart; but, as i bade her farewell, it was impressed upon my mind to leave the book with her. i made her a present of it, and told her that the spirit forbade me taking it away. she burst into tears, and requested me to pray with her. i did so, and afterwards explained to her the most profitable manner of reading the book which i had left with her; which was, to ask god, when she read it, for a testimony of the truth of what she had read, and she would receive the spirit of god, which would enable her to discern the things of god. i then left her, and returned home. i shall now turn aside from my narrative, and give a history of the above book. when mr. green returned home, his wife requested him to read it, informing him very particularly with regard to what samuel had said to her, relative to obtaining a testimony of the truth of it. this, he, for a while, refused to do, but finally yielded to her persuasions, and took the book, and commenced perusing the same, calling upon god for the testimony of his spirit. the result of which was, that he and mrs. green were in a short time baptized. they gave the book to phineas young, mrs. green's brother, who read it, and commenced preaching it forthwith. it was next handed to brigham young, and from him to mrs. murray, his sister, who is also the mother of heber c. kimball's wife. they all received the work without hesitancy, and rejoiced in the truth thereof. joseph young was at this time in canada, preaching the methodist doctrine; but, as soon as brigham became convinced of the truth of the gospel, as contained in the book of mormon, he went straightway to his brother joseph, and persuaded him to cease preaching methodism, and embrace the truth, as set forth in the book of mormon, which he carried with him. thus was this book the means of convincing this whole family, and bringing them into the church, where they have continued faithful members from the commencement of their career until now. and, through their faithfulness and zeal, some of them have become as great and honorable men as ever stood upon the earth. i shall now resume my subject. the first business which samuel set himself about after he returned home, was preparing to move the family to waterloo, according to the revelation given to joseph. and after much fatigue and perplexities of various kinds, he succeeded in getting us there. we moved into a house belonging to an individual by the name of kellog. shortly after arriving there, we were made to realize that the hearts of the people were in the hands of the lord; for we had scarcely unpacked our goods, when one of our new neighbors, a mr. osgood, came in and invited us to drive' our stock and teams to his barn-yard, and feed them from his barn, free of cost, until we could make further arrangements. many of our neighbors came in, and welcomed us to waterloo. among whom was mr. hooper, a tavernkeeper, whose wife came with him, and brought us a present of some delicate eatables. such manifestations of kindness as these were shown us from day to day, during our continuance in the place. and they were duly appreciated, for we had experienced the opposite so severely, that the least show of good feeling gave rise to the liveliest sensations of gratitude. having settled ourselves in this place, we established the practice of spending the evenings in singing and praying. the neighbors soon became aware of this, and it caused our house to become a place of evening resort, for some dozen or twenty persons. one evening, soon after we commenced singing, a couple of little boys came in, and one of them, stepping softly up to samuel, whispered, "mr. smith, won't you pray pretty soon? our mother said, we must be home by eight o'clock, and we would like to hear you pray before we go." samuel told them that prayer should be attended to immediately. accordingly, when we had finished the hymn, which we were then singing, we closed the evening services with prayer, in order that the little boys might be gratified. after this, they were never absent during our evening devotions while we remained in the neighborhood. chapter xxxviii. the first western mission--joseph smith, junior, moves to kirtland. i mentioned, in a foregoing chapter, that when joseph and emma left manchester, they went to macedon. here, he commenced his ministerial labors, and continued, for some time, to preach successively, in this place, colesville, waterloo, palmyra, and manchester, till, finally, he sent to pennsylvania for his goods, and settled himself in waterloo. soon after which, a revelation was given, commanding parley p. pratt, ziba peterson, peter whitmer, and oliver cowdery, to take a mission to missouri, preaching by the way. as soon as this revelation was received, emma smith, and several other sisters, began to make arrangements to furnish those who were set apart for this mission, with the necessary clothing, which was no easy task, as the most of it had to be manufactured out of the raw material. emma's health at this time was quite delicate, yet she did not favor herself on this account, but whatever her hands found to do, she did with her might, until she went so far beyond her strength, that she brought upon herself a heavy fit of sickness, which lasted four weeks. and, although her strength was exhausted, still her spirits were the same, which, in fact, was always the case with her, even under the most trying circumstances. i have never seen a woman in my life, who would endure every species of fatigue and hardship, from month to month, and from year to year, with that unflinching courage, zeal, and patience, which she has ever done; for i know that which she has had to endure--she has been tossed upon the ocean of uncertainty--she has breasted the storms of persecution, and buffeted the rage of men and devils, which would have borne down almost any other woman. it may be, that many may yet have to encounter the same--i pray god, that this may not be the case; but, should it be, may they have grace given them according to their day, even as has been the case with her. as soon as those men designated in the revelation, were prepared to leave home, they started on their mission, preaching and baptizing on their way, wherever an opportunity afforded. on their route they passed through kirtland, where they preached a short time, and raised up a branch of twenty or thirty members. before leaving this place, they addressed a letter to joseph, desiring him to send an elder to preside over the branch which they had raised up. accordingly, joseph despatched john whitmer to take the presidency of the church at kirtland; and when he arrived there, those appointed to go to missouri, proceeded on their mission, preaching and baptizing as before. in december of the same year, joseph appointed a meeting at our house. while he was preaching, sidney rigdon and edward partridge came in and seated themselves in the congregation. when joseph had finished his discourse, he gave all who had any remarks to make, the privilege of speaking. upon this, mr. partridge arose, and stated that he had been to manchester, with the view of obtaining further information respecting the doctrine which we preached; but, not finding us, he had made some inquiry of our neighbors concerning our characters, which they stated had been unimpeachable, until joseph deceived us relative to the book of mormon. he also said that he had walked over our farm, and observed the good order and industry which it exhibited; and, having seen what we had sacrificed for the sake of our faith, and having heard that our veracity was not questioned upon any other point than that of our religion, he believed our testimony, and was ready to be baptized, "if," said he, "brother joseph will baptize me." "you are now," replied joseph, "much fatigued, brother partridge, and you had better rest to-day, and be baptized tomorrow." "just as brother joseph thinks best," replied mr. partridge, "i am ready at any time." he was accordingly baptized the next day. before he left, my husband returned home from prison, bringing along with him considerable clothing, which he had earned at coopering in the jail yard. the latter part of the same month, joseph received a letter from john whitmer, desiring his immediate assistance at kirtland in regulating the affairs of the church there. joseph inquired of the lord, and received a commandment to go straightway to kirtland with his family and effects; also to send a message to hyrum to have him take that branch of the church, over which he presided, and start immediately for the same place. and my husband was commanded, in the same revelation, to meet hyrum at the most convenient point, and accompany him to kirtland. samuel was sent on a mission, into the same region of country, while i, and my two sons, william and carlos, were to be left till the ensuing spring, when we were to take the remainder of the branch at waterloo, and move also to kirtland. it was but a short time till joseph and emma were on their way, accompanied by sidney rigdon, edward partridge, ezra thayre, and newel knight. when they were about starting, they preached at our house on seneca river; and, on their way, they preached at the house of calvin stodard, and likewise at the house of preserved harris. at each of these places, they baptized several individuals into the church. on joseph's arrival at kirtland, he found a church consisting of nearly one hundred members, who were, in general, good brethren, though a few of them had imbibed some very erroneous ideas, being greatly deceived by a singular power, which manifested itself among them in strange contortions of the visage, and sudden, unnatural exertions of the body. this they supposed to be a display of the power of god. shortly after joseph arrived, he called the church together, in order to show them the difference between the spirit of god, and the spirit of the devil. he said, if a man arose in meeting to speak, and was seized with a kind of paroxysm that drew his face and limbs in a violent and unnatural manner, which made him appear to be in pain; and if he gave utterance to strange sounds, which were incomprehensible to his audience, they might rely upon it, that he had the spirit of the devil. but, on the contrary, when a man speaks by the spirit of god, he speaks from the abundance of his heart--his mind is filled with intelligence, and even should he be excited, it does not cause him to do anything ridiculous or unseemly. he then called upon one of the brethren to speak, who arose and made the attempt, but was immediately seized with a kind of spasm, which drew his face, arms, and fingers in a most astonishing manner. hyrum, by joseph's request, laid hands on the man, whereupon he sunk back in a state of complete exhaustion. joseph then called upon another man to speak, who stood leaning in an open window. this man also attempted to speak, but was thrown forward into the house, prostrate, unable to utter a syllable. he was administered to, and the same effects followed as in the first instance. these, together with a few other examples of the same kind, convinced the brethren of the mistake under which they had been laboring; and they all rejoiced in the goodness of god, in once more condescending to lead the children of men by revelation, and the gift of the holy ghost. chapter xxxix. the different branches of the church remove to kirtland--miracle at buffalo. soon after my husband and joseph left for kirtland, william, being one of the teachers, visited the church; and calling upon each family, he remained with them until each individual belonging to the house had prayed in his hearing. when the brethren considered the spring sufficiently open for traveling on the water, we all began to prepare for our removal to kirtland. we hired a boat of a certain methodist preacher, and appointed a time to meet at our house, for the purpose of setting off together; and when we were thus collected, we numbered eighty souls. the people of the surrounding country came and bade us farewell, invoking the blessing of heaven upon our heads. a few minutes before we started, an old brother by the name of humphry, arrived from stockholm. this man was convinced by don carlos, at the time that he visited his grandfather in company with my husband. on account of brother humphry's age, i wished him to take charge of the company, but he refused, saying that everything should be done, just as mother smith said; and to this the whole company responded, "yes." at that instant, one esquire chamberlain came on board, and asked me, if i had what money i wanted to make my family comfortable. i replied, that i had an abundance for myself and children, but he might, perhaps, find some on board, who stood in need of assistance. "well," said he, "here is a little money, and you can deal it out as you like," and, handing me seventeen dollars, he left the boat. soon after this, we were pushed off and under fine headway. i then called the brethren and sisters together, and reminded them that we were traveling by the commandment of the lord, as much as father lehi was, when he left jerusalem; and, if faithful, we had the same reason to expect the blessings of god. i then desired them to be solemn, and to lift their hearts to god continually in prayer, that we might be prospered. we then seated ourselves and sang a hymn. the captain was so delighted with the music, that he called to the mate, saying, "do, for god's sake come here, and steer the boat; for i must hear that singing." he afterwards expressed his pleasure and surprise at seeing such an appearance of devotion among us, stating that his wife had refused to accompany him, on account of her prejudice against us, which he very much regretted. at the approach of sunset, we seated ourselves, and sang another hymn. the music sounded beautifully upon the water, and had a salutary effect upon every heart, filling our souls with love and gratitude to god, for his manifold goodness towards us. the services of the evening being ended, i inquired of the brethren concerning the amount of provisions which they had on hand for the journey; and, to my surprise, i ascertained that we had on board, besides twenty grown persons, thirty children, who were almost destitute of food. this was unaccountable to me at first, but i afterwards learned that they had converted their substance into clothing, expecting that those who were in better circumstances would support them, as well as defray their traveling expenses; those, however, from whom they expected the most assistance, disappointed them, consequently, the burden was thrown entirely upon my shoulders. from this time forward, i furnished the whole fifty persons with food from day to day. i soon discovered among the mothers, a kind of carelessness with regard to their children, even when their lives were in danger. so i called them together, and endeavored to impress upon their minds the importance of doing their duty to their children; that in such a place as this, especially, they ought to keep them constantly by their side; that they should consider that children were given to them for a blessing, and if they did not treat them as such, they would be taken from them. still they were negligent, and excused themselves by saying, that their children were disobedient. i told the sisters that i could manage their children, and if they were not better controlled by their mothers, i should take the control of them. i then called the children around me, and said to them, "now, children, mark what i say to you. when i come up stairs, and raise my hand, you must, every one of you, run to me as fast as you can. will you do as i tell you?" "yes," they replied, with one unanimous voice. and they strictly kept their faith to the end of the journey. on getting about half way to buffalo, the canal broke. this gave rise to much murmuring and discontentment, which was expressed in terms like the following: "well, the canal is broke now, and here we are, and here we are likely to be, for we can go no further. we have left our homes, and here we have no means of getting a living, consequently we shall have to starve." "no, no," said i, "you will not starve, brethren, nor anything of that sort; only do be patient and stop your murmuring. i have no doubt but the hand of the lord is over us for good; perhaps it is best for us to be here a short time. it is quite probable that the boats cannot leave buffalo harbor on account of the ice; if so, the town must inevitably be crowded with families, in which case it would be next to impossible for us to get into a comfortable house. are we not in far better circumstances in our present situation?" "well, well," returned the sisters, "i suppose you know best; but it does seem as if it would have been better for us to have staid where we were, for there we could sit in our rocking chairs, and take as much comfort as we pleased, but here we are tired out, and have no place to rest ourselves." whilst this was passing, a citizen of the place came on board, and after inquiring what denomination we belonged to, he requested that, if there were any preachers on board, a meeting would be appointed in the neigborhood. i introduced him to elders humphry and page, who appointed a meeting for the next day, which was held on a beautiful green, bordering on the canal, and of sufficient size to accommodate a hundred persons. they listened with attention, and requested that another meeting might be appointed for the succeeding day, but, as the canal was repaired by eleven o'clock, we proceeded on our journey, and arrived at buffalo on the fifth day after leaving waterloo. here we found the brethren from colesville, who informed us that they had been detained one week at this place, waiting for the navigation to open. also, that mr. smith and hyrum had gone through to kirtland by land, in order to be there by the first of april. i asked them if they had confessed to the people that they were "mormons." "no, indeed," they replied, "neither must you mention a word about your religion, for if you do you will never be able to get a house, or a boat either." i told them i should tell the people precisely who i was; "and," continued i, "if you are ashamed of christ, you must not expect to be prospered; and i shall wonder if we do not get to kirtland before you." while we were talking with the colesville brethren, another boat landed, having on board about thirty brethren, among whom was thomas b. marsh, who immediately joined us, and, like the colesville brethren, he was decidedly opposed to our attending to prayer, or making known that we were professors of religion. he said that if our company persisted in singing and praying, as we had hitherto done, we should be mobbed before the next morning. "mob it is, then," said i, "we shall attend to prayer before sunset, mob or no mob." mr. marsh, at this, left considerably irritated. i then requested brothers humphry and page to go around among the boatmen, and inquire for one captain blake, who was formerly captain of a boat belonging to my brother, general mack, and who, upon my brother's decease, purchased the boat, and still commanded the same. they went in search of the man, and soon found him, and learned from him that his boat was already laden with the usual amount of passengers and freight. he said, however, that he thought he could make room for us if we would take a deck passage. as this was our only opportunity, we moved our goods on board the next day, and by the time that we fairly settled ourselves, it began to rain. this rendered our situation very uncomfortable, and some of the sisters complained bitterly because we had not hired a house till the boat was ready to start. in fact their case was rather a trying one, for some of them had sick children; in consequence of which, brother page went out for the purpose of getting a room for the women and sick children, but returned unsuccessful. at this the sisters renewed their complaints, and declared that they would have a house, let the consequences be what they might. in order to satisfy them, i set out myself, with my son william, although it was still raining very fast, to see if it were possible to procure a shelter for them and their children. i stopped at the first tavern, and inquired of the landlord if he could let me have a room for some women and children who were sick. the landlord replied that he could easily make room for them. at this, a woman who was present turned upon him very sharply, saying, "i have put up here myself, and i am not a-going to have anybody's things in my way. i'll warrant the children have got the whooping cough or measles, or some other contagious disease, and, if they come, i will go somewhere else." "why, madam," said the landlord, "that is not necessary, you can still have one large room." "i don't care," said she, "i want 'em both, and if i can't have 'em, i won't stay--that's it." "never mind," said i, "it is no matter; i suppose i can get a room somewhere else, just as well." "no, you can't though," rejoined the lady, "for we hunted all over the town, and we could not find one single one till we got here." i left immediately, and went on my way. presently i came to a long row of rooms, one of which appeared to be almost vacant. i inquired if it could be rented for a few days. the owner of the buildings, i found to be a cheerful old lady, near seventy years of age. i mentioned the circumstances to her, as i before had done to the landlord. "well, i don't know," said she; "where be you going?" "to kirtland," i replied. "what be you?" said she. "be you baptists?" i told her that we were "mormons." "mormons!" ejaculated she, in a quick, good-natured tone. "what be they? i never heard of them before." "i told you that we were 'mormons,'" i replied, "because that is what the world call us, but the only name we acknowledge is latter-day saints." "latter-day saints!" rejoined she, "i never heard of them either." i then informed her that this church was brought forth through the instrumentality of a prophet, and that i was the mother of this prophet. "what!" said she, a "prophet in these days! i never heard of the like in my life; and if you will come and sit with me, you shall have a room for your sisters and their children, but you yourself must come and stay with me, and tell me all about it." this i promised to do, and then returned to the boat, and had the sisters, and their sick children removed to the old lady's house; and after making them comfortable, i went into her room. we soon fell into conversation, in which i explained to her, as clearly as i could, the principles of the gospel. on speaking of the laying on of hands for the reception of the holy ghost, she was as much surprised as those disciples were whom paul found at ephesus, and she asked me, "what do you mean by the holy ghost?" i continued my explanations until after two o'clock the next morning, when we removed to the boat again. on arriving there, captain blake requested the passengers to remain on board, as he wished, from that time, to be ready to start at a moment's warning; at the same time he sent out a man to measure the depth of the ice, who, when he returned, reported that it was piled up to the height of twenty feet, and that it was his opinion that we would remain in the harbor at least two weeks longer. at this, porter rockwell started on shore to see his uncle. his mother endeavored to prevent him, but he paid no attention to her, and she then appealed to me, saying, "mother smith, do get porter back, for he won't mind anybody but you." i told him that, if he went, we should leave him on shore, but he could do as he liked. he left the boat, and several others were about following him; but when i spoke to them, they replied, "we will do just as you say, mother smith," and returned immediately. just then, william whispered in my ear, "mother, do see the confusion yonder; won't you go and put a stop to it!" i went to that part of the boat where the principal portion of our company were. there i found several of the brethren and sisters engaged in a warm debate, others murmuring and grumbling, and a number of young ladies were flirting, giggling, and laughing with gentlemen passengers, who were entire strangers to them, whilst hundreds of people on shore and on other boats were witnessing this scene of clamor and vanity among our brethren with great interest. i stepped into their midst. "brethren and sisters," said i, "we call ourselves saints, and profess to have come out from the world for the purpose of serving god at the expense of all earthly things; and will you, at the very onset, subject the cause of christ to ridicule by your own unwise and improper conduct? you profess to put your trust in god, then how can you feel to murmur and complain as you do! you are even more unreasonable than the children of israel were; for here are my sisters pining for their rocking chairs, and brethren from whom i expected firmness and energy, declare that they positively believe they shall starve to death before they get to the end of their journey. and why is it so? have any of you lacked? have not i set food before you every day, and made you, who had not provided for yourselves, as welcome as my own children? where is your faith? where is your confidence in god? can you not realize that all things were made by him, and that he rules over the works of his own hands? and suppose that all the saints here should lift their hearts in prayer to god, that the way might be opened before us, how easy it would be for him to cause the ice to break away, so that in a moment we could be on our journey!" just then a man on shore cried, "is the book of mormon true?" "that book," replied i, "was brought forth by the power of god, and translated by the gift of the holy ghost; and, if i could make my voice sound as loud as the trumpet of michael, the archangel, i would declare the truth from land to land, and from sea to sea, and the echo should reach to every isle, until every member of the family of adam should be left without excuse. for i do testify that god has revealed himself to man again in these last days, and set his hand to gather his people upon a goodly land, and, if they obey his commandments, it shall be unto them for an inheritance; whereas, if they rebel against his law, his hand will be against them to scatter them abroad, and cut them off from the face of the earth: and that he has commenced a work which will prove a savor of life unto life, or of death unto death, to every one that stands here this day--of life unto life, if you will receive it, or of death unto death, if you reject the counsel of god, for every man shall have the desires of his heart; if he desires the truth, he may hear and live, but if he tramples upon the simplicity of the word of god, he will shut the gate of heaven against himself." then, turning to our own company, i said, "now, brethren and sisters, if you will all of you raise your desires to heaven, that the ice may be broken up, and we be set at liberty, as sure as the lord lives, it will be done." at that instant a noise was heard, like bursting thunder. the captain cried, "every man to his post." the ice parted, leaving barely a passage for the boat, and so narrow, that as the boat passed through, the buckets of the waterwheel were torn off with a crash, which, joined to the word of command from the captain, the hoarse answering of the sailors, the noise of the ice, and the cries and confusion of the spectators, presented a scene truly terrible. we had barely passed through the avenue, when the ice closed together again, and the colesville brethren were left in buffalo, unable to follow us. as we were leaving the harbor, one of the by-standers exclaimed, "there goes the 'mormon' company! that boat is sunk in the water nine inches deeper than ever it was before, and, mark it, she will sink--there is nothing surer." in fact, they were so sure of it, that they went straight to the office and had it published that we were sunk, so that when we arrived at fairport, we read in the papers the news of our own death. after our miraculous escape from the wharf at buffalo, we called our company together, and had a prayer meeting, in which we offered up our thanks to god for his mercy, which he had manifested towards us in our deliverance; but before our meeting was broken up, the captain's mate came to me and said, "mrs. smith, do, for god's sake, have your children stop praying, or we shall all go to hell together; we cannot keep one single man to his post, if we should go to the devil, for they are so taken up with your praying." therefore, our meeting was broken up. soon after leaving buffalo, some of our company began to feel the effects of the motion of the boat, and were overcome with sea-sickness. i went to the cook, and, handing him twenty-five cents, asked him if he could let me have some hot water for the sick folks. he complied with my request, and i was thus furnished with the means of making them comfortable. upon further acquaintance with the captain, i made myself known to him as the sister of general mack. he seemed highly pleased to find in me a relative of his old friend; and i was treated with great attention and respect, both by himself and crew, while i remained on the boat. a short time before i arrived at fairport, brother humphry and myself went on shore to do some trading for the company. while on shore, this brother told me that i was making a slave of myself unnecessarily; that those sisters whose families i had the care of could as well wait upon their own husbands and children, as for me to do it; that, as for himself, he was not going to stay on board much longer. i thanked him for his kindness, but told him that i thought i could get along with the work, without injuring myself. nothing further passed between us upon the subject. at the next landing, he left, and whither he went i did not know. on drawing near fairport, where we were to land, the captain, passengers, and crew, bade me farewell in tears. after landing, our company were more disheartened than ever, and the brethren came around me and requested that i should set their wives to sewing blankets together, and making tents of them, that the men might camp by their goods and watch them, for they had no hopes of getting any further. i told them i should do nothing of the kind. as for the sisters, some of them were crying, some pouting, and a few of them were attending to the care of their families. as i passed among them, my attention was attracted by a stranger, who sat a short distance from us on the shore of the lake. i inquired of him the distance to kirtland. he, starting up, exclaimed, "is it possible that this is mother smith? i have sat here looking for you these three days." replying to his question in the affirmative, i asked him if it would be possible to procure teams to take our goods to kirtland. he told me to give myself no uneasiness about the matter, that joseph was expected every hour, and in less than twenty-four hours there would be teams sufficient to take all our company to houses that were waiting to receive them. when he mentioned joseph's name, i started, for i just began to realize that i was so soon to see both my husband and my sons. i turned from the stranger, and met samuel, who was coming towards me, closely followed by joseph. i extended my right hand to samuel and my left to joseph. they wept for joy upon seeing me--samuel, because he had been warned of god in a dream to meet the company from waterloo, and feared that some disaster had befallen me; and joseph, because of the information which he had received that he apprehended, from the fatigue i was undergoing, my life was in danger. after they informed me of these things, joseph said he should take me from the company. as the sisters begged to go with me, he took them as far as painsville, where we stopped at the house of brother partridge. here we found a fine supper prepared for the whole company. soon after partaking of this refreshment, i was taken to brother kingsbury's, in his own carriage, where i was treated with great kindness and respect. from this place i went with joseph to kirtland. the first house that i entered was brother morley's. here i met my beloved husband, and great was our joy. many of my readers may know my present situation. these can imagine with what feelings i recite such scenes as that which followed the reunion of our family; but let it pass--imagination must supply the ellipsis. were i to indulge my feelings upon such occasions as this, my strength would not support me to the end of my narrative. soon after arriving at kirtland, a pair of twins were brought to emma, which were given to her to fill the place of a pair of her own that had died. chapter xl. samuel smith's first mission to missouri. we remained two weeks at mr. morley's, then removed our family to a farm which had been purchased by joseph for the church. on this farm my family were all established with this arrangement, that we were to cultivate the farm, and, from the fruits of our labor, we were to receive our support; but all over and above this was to be used for the comfort of strangers or brethren, who were traveling through the place. about this time joseph was requested by parley p. pratt and his company, who were then in missouri, to send some elders to assist them. he inquired of the lord, and received the revelation contained in the _times and seasons_, vol. v., p. 416, in which samuel h. smith and reynolds cahoon were appointed to go together to missouri. they departed immediately on their mission. before they had proceeded far, they called at a town, the name of which i do not remember, where they found william e. mclellin, who was employed as a clerk in a store. after making a little inquiry, they found that mr. mclellin was anxious to hear them preach, and that he was willing to make some exertion to obtain a house and congregation for them, for the name of latter-day saint was new to him, and he felt curious to hear what the principles of our faith were. so, by his interposition, they soon had a large congregation seated in a comfortable room. they preached that evening, and the next morning they pursued their journey. shortly after they left, mr. mclellin became very uneasy respecting his new acquaintances; he felt that it was his duty to have gone with them and assisted them on their journey. this feeling worked so strongly in his breast, as to deprive him of rest all the ensuing night; and, before morning, he concluded to set out for missouri, at the hazard of business, character, and everything else. accordingly, after settling with his employer, he started in pursuit of samuel, and brother cahoon. he passed them on their way, and got to missouri, and was baptized before they arrived there. on their route, samuel and brother cahoon suffered great privations, such as want of rest and food. at the time that they started for missouri, near fifty others also set out for the same place, all taking different routes. when they arrived, they dedicated the spot for the temple. about this time, or soon after, a number of revelations were received which the reader will find by following the history of joseph in the _times and seasons_, vol. v., from p. 448 to 466. a clause in one of these reads as follows: "let my servant reynolds cahoon, and my servant samuel h. smith, with whom i am well pleased, be not separated until they return to their homes, and this for a wise purpose in me." p. 465. and here, let me say, that samuel was never censured by revelation, to my knowledge, for he always performed his missions faithfully, and his work was well approved. chapter xli. lucy smith visits detroit. as hyrum, my eldest son, was directed to go to missouri by the way of detroit, i thought it would be a good opportunity to visit the family of my brother, general mack. accordingly, my niece, almira mack, hyrum,--brothers murdock, lyman wight, and corril and i, set out together for detroit. when we first went on board the vessel which took us across the lake, we concluded to keep perfectly still upon the subject of religion; but it was afterwards proposed by hyrum, that mother smith should say just what she pleased, and if she got into difficulty, the elders should help her out of it. shortly after this, i was sitting at the door of the cabin, reading the book of mormon, when a lady came up and inquired of me what book i was reading. "the 'book of mormon'," i replied. but the title of the book was no advantage to her, for she had never before heard of there being such a work in existence. by her request i gave her a brief history of the discovery and translation of the book. this delighted her, and when i mentioned that it was a record of the origin of the aborigines of america, she said, "how i do wish i could get one of your books to carry to my husband, for he is now a missionary among the indians." just then, another lady, who was a doctor's wife, came near us, with the appearance of wishing to hear our conversation. she was gorgeously dressed, and carried herself very daintily, i assure you. she wore a splendid satin scarf, which, as she walked to and fro before us, she would occasionally let fall from the left shoulder, and expose a neck and bosom decorated with very brilliant jewels. presently she stopped short, and said, "i do not want to hear any more of that stuff, or anything more about joe smith either. they say that he is a 'mormon' prophet; but it is nothing but deception and lies. there was one mr. murdock, who believed in joe smith's doctrines; and the 'mormons' all believe they can cure the sick and raise the dead; so when this mr. murdock's wife was sick, he refused to send for a doctor, although the poor woman wanted him to do so, and so by his neglect his wife died." i told her i thought she must be a little mistaken, that i was acquainted with the family, and knew something in regard to the matter. "i know all about it," said the lady. "well now, perhaps not," said i, "just stop a moment and i will explain it to you." "no, i won't," returned the woman. "then," said i, "i will introduce you to mr. murdock, and let him tell the story himself." i then turned to mr. murdock, who stood near, and gave her an introduction to him. before this, however, the chambermaid went down stairs and complained to the doctor of his wife's unbecoming behavior, and before she had heard a dozen words from our brother, her husband came bustling up stairs. "here," said he, to his wife, "they tell me that you are abusing this old lady;" and taking her hand, he drew it within his arm, and marched her off without further ceremony. this circumstance introduced the subject of "mormonism" among the passengers, and it continued to be the topic of conversation until we arrived at detroit. on landing in detroit, we repaired immediately to a tavern, as my niece, mrs. cooper, was exceedingly nervous, and we deemed it imprudent to disturb her that evening. the next morning, almira mack and myself visited mrs. cooper, who was almira's sister. almira went into her room, and found her lying on the bed. after the usual salutations she informed mrs. cooper that aunt lucy was in the parlor waiting to see her, and requested the privilege of inviting me into her room; but it was some time before her nerves were sufficiently settled to see me. however, before i was admitted into her presence, she was further informed that her cousin hyrum, as also several other elders, had come to detroit in company with me, and that i would expect them to be invited as well as myself. but this was refused, mrs. cooper, declaring that she could not endure the presence of so many visitors. she sent for me, but forbade her sisters inviting any one else. i went to her, and after the compliments were over, i said, "lovisa, i have with me four of my brethren, one of whom is your cousin hyrum, if i stay they must be invited also." "oh! no, no; i never can consent to it," exclaimed she,--"why, aunt, i am so nervous i am scarcely ever able to see any company." "now, lovisa," i replied, "do you know what ails you? lean tell you exactly what it is: there is a good spirit and an evil one operating upon you, and the bad spirit has almost got possession of you; and when the good spirit is the least agitated, the evil one strives for the entire mastery, and sets the good spirit to fluttering, just ready to be gone, because it has so slight a foothold. but you have been so for a long time, and you may yet live many years. these men who are with me are clothed with the authority of the priesthood, and through their administration you might receive a blessing; and even should you not be healed, do you not wish to know something about your savior before you meet him? furthermore, if you refuse to receive my brethren into your house, i shall leave it myself." it was finally concluded that a sumptuous dinner should be prepared, and that the brethren should all be invited. while they tarried with her, they administered to her twice by the laying on of hands in the name of the lord. they stopped with her during the day, and in the evening left for pontiac. when she learned that they were not expected back again, she seemed greatly distressed, because she had not urged them to stay and preach. the next morning, i and my niece set out for pontiac, in the first stage, to visit sister mack, my brother's widow, and her daughter, mrs. whitermore. here we were treated with great attention and respect by mr. whitermore and his family. the subject of religion was introduced immediately after our arrival, and continued the theme of conversation until near tea-time, when sister mack arose, saying, "sister lucy, you must excuse me, for i find my nerves are so agitated i cannot bear conversation any longer; the subject is so entirely new, it confuses my mind." i requested her to stop a moment. i then repeated to her the same that i had done two days previous to lovisa, adding, "suppose a company of fashionable people were to come in and begin to talk about balls, parties, and the latest style of making dresses, do you think that would agitate you so?" she smiled at this, and said, "i do not know that it would, sister lucy; you know that those are more common things." i then told her that i would excuse her, and that she might go where she pleased, concluding in my own mind never to mention the subject to her again, unless it should be by her own request. that night we slept in the same room. when i was about retiring to rest, she observed, "do not let my presence prevent you from attending to any duty which you have practiced at home." and soon afterwards she again remarked, "the house is now still, and i would be glad to hear you talk, if you are not too much fatigued." i told her i would have no objections, provided the subject of religion would not make her nervous; and, as she did not think it would, we commenced conversation, the result of which was, she was convinced of the truth of the gospel. in a few days subsequent to this, we all set out to visit mrs. stanly, who was also my brother's daughter. here mr. whitermore gave me an introduction to one mr. ruggles, the pastor of the presbyterian church to which this mr. whitermore belonged. "and you," said mr. ruggles, upon shaking hands with me, "are the mother of that poor, foolish, silly boy, joe smith, who pretended to translate the book of mormon." i looked him steadily in the face, and replied, "i am, sir, the mother of joseph smith; but why do you apply to him such epithets as those?" "because," said his reverence, "that he should imagine he was going to break down all other churches with that simple 'mormon' book." "did you ever read that book?" i inquired. "no," said he, "it is beneath my notice." "but," rejoined i, "the scriptures say, prove all things;' and, now sir, let me tell you boldly, that that book contains the everlasting gospel, and it was written for the salvation of your soul, by the gift and power of the holy ghost." "pooh," said the minister, "nonsense--i am not afraid of any member of my church being led astray by such stuff; they have too much intelligence." "now, mr. ruggles," said i, and i spoke with emphasis, for the spirit of god was upon me, "mark my words--as true as god lives, before three years we will have more than one-third of your church; and, sir, whether you believe it or not, we will take the very deacon too." this produced a hearty laugh at the expense of the minister. not to be tedious, i will say that i remained in this section of country about four weeks, during which time i labored incessantly for the truth's sake, and succeeded in gaining the hearts of many, among whom were david dort and his wife. many desired me to use my influence to have an elder sent into that region of country, which i agreed to do. as i was about starting home, mr. cooper observed that our ministers would have more influence if they dressed in broadcloth. when i returned, i made known to joseph the situation of things where i had been, so he despatched brother jared carter to that country. and in order that he might not lack influence, he was dressed in a suit of superfine broadcloth. he went immediately into the midst of mr. ruggles' church, and, in a short time, brought away seventy of his best members, among whom was the deacon, just as i told the minister. this deacon was brother samuel bent, who now presides over the high council. in less than a month after my arrival, samuel returned home from missouri, and remained until the succeeding october, at which time a revelation was given, commanding him and wm. mclellin to go to the town of hiram, which was about thirty miles distant. samuel commenced making preparations, but before he was ready to start he heard a voice in the night, which said, "samuel, arise immediately, and go forth on the mission which thou wast commanded to take to hiram." he arose from his bed and took what clothing he had in readiness, and set off without further delay. on arriving at the above-mentioned place, he found wm. e. mclellin there according to previous appointment. here they commenced preaching together, and after laboring a while in this town, they went from place to place, bearing testimony of the truth in whatever city, town, or village they entered, until the twenty-seventh of december, at which time they arrived at kirtland. samuel was not long permitted to remain at home in quiet; on the first of january he was sent, with orson hyde, on a mission into the eastern country. they went and preached from city to city, until they were called home to receive the ordinance of the washing of feet. chapter xlii. an extract from the history of joseph the prophet--sidney rigdon's transgression--trouble in jackson county. i shall now return to the month of september, 1831. joseph, at this time, was engaged in translating the bible, and sidney rigdon was writing for him. about the first of this month, joseph came to the conclusion to remove himself and clerk, as well as their families, to the before-mentioned town of hiram, in order to expedite the work. they moved to the house of father john johnson, and lived with him in peace until the following march, when a circumstance occurred, which i shall relate in his own words: on the twenty-fifth of march, (1832,) the twins before mentioned, which had been sick of the measles for some time, caused us to be broke of our rest in taking care of them, especially my wife. in the evening, i told her she had better retire to rest with one of the children, and i would watch with the sickest child. in the night, she told me i had better lie down on the trundle bed, and i did so, and was soon after awakened by her screaming murder! when i found myself going out of the door in the hands of about a dozen men; some of whose hands were in my hair, and some hold of my shirt, drawers, and limbs. the foot of the trundle bed was towards the door, leaving only room enough for the door to swing. my wife heard a gentle tapping on the windows, which she then took no particular notice of (but which was unquestionably designed for ascertaining whether we were all asleep), and, soon after, the mob burst open the door and surrounded the bed in an instant, and, as i said, the first i knew, i was going out of the door, in the hands of an infuriated mob. i made a desperate struggle, as i was forced out, to extricate myself, but only cleared one leg, with which i made a pass at one man, and he fell on the door steps. i was immediately confined again, and they swore by god they would kill me if i did not be still, which quieted me. as they passed around the house with me, the fellow that i kicked, came to me and thrust his hand into my face all covered with blood, (for i hit him on the nose,) and with an exultant horse laugh, muttered "ge, gee, god d--mn ye, i'll fix ye." they then seized me by the throat, and held on till i lost my breath. after i came to, as they passed along with me, about thirty rods from the house, i saw elder rigdon stretched out on the ground, whither they had dragged him by the heels. i supposed he was dead. i began to plead with them, saying, you will have mercy and spare my life, i hope. to which they replied, "god d--mn ye, call on yer god for help, we'll show ye no mercy;" and the people began to show themselves in every direction; one coming from the orchard had a plank, and i expected they would kill me, and carry me off on a plank. they then turned to the right, and went on about thirty rods further--about sixty rods from the house, and about thirty from where i saw elder rigdon--into the meadow, where they stopped, and one said, "simonds, simonds," (meaning, i suppose, simonds rider,) "pull up his drawers, pull up his drawers, he will take cold." another replied, "a'nt ye going to kill 'im? a'nt ye going to kill 'im?" when a group of mobbers collected a little way off, and said, "simonds, simonds, come here;" and simonds charged those who had hold of me to keep me from touching the ground (as they had done all the time), lest i should get a spring upon them. they went and held a council, and as i could occasionally overhear a word, i supposed it was to know whether it was best to kill me. they returned, after a while, when i learned that they had concluded not to kill me, but pound and scratch me well, tear off my shirt and drawers, and leave me naked: one cried, "simonds, simonds, where is the tar bucket?" "i don't know," answered one, "where 'tis, eli's left it." they ran back and fetched the bucket of tar, when one exclaimed, "god d--mn it, let us tar up his mouth;" and they tried to force the tar paddle into my mouth; i twisted my head around, so that they could not; and they cried out, "god d--mn ye, hold up your head and let us give ye some tar." they then tried to force a vial into my mouth, and broke it in my teeth. all my clothes were torn off me, except my shirt collar; and one man fell on me and scratched my body with his nails like a mad cat, and then muttered out, "god d--mn ye, that's the way the holy ghost falls on folks." they then left me, and i attempted to rise, but fell again; i pulled the tar away from my lips, etc., so that i could breathe more freely, and after a while i began to recover, and raised myself up, when i saw two lights. i made my way towards one of them, and found it was father johnson's. when i had come to the door i was naked, and the tar made me look as though i was covered with blood; and when my wife saw me, she thought i was all mashed to pieces, and fainted. during the affray abroad, the sisters of the neighborhood had collected at my room. i called for a blanket, they threw me one and shut the door; i wrapped it around me, and went in. * * * * my friends spent the night in scraping and removing the tar, and washing and cleansing my body; so that by morning i was ready to be clothed again. this being sabbath morning, the people assembled for meeting at the usual hour of worship, and among those came also the mobbers, viz., simonds rider, a campbellite preacher, and leader of the mob; one m'clentic, son of a campbellite minister, and pelatiah allen, esq., who gave the mob a barrel of whisky to raise their spirits; and many others. with my flesh all scarified and defaced, i preached to the congregation, as usual, and in the afternoon of the same day baptized three individuals.--_times and seasons_, vol. 5, p. 611. _millennial star_, vol. 14, p. 148. sidney rigdon went immediately to kirtland, but joseph remained at father johnson's to finish his preparations for a journey, which he contemplated making to missouri. immediately after sidney's arrival at kirtland, we met for the purpose of holding a prayer meeting, and, as sidney had not been with us for some time, we hoped to hear from him upon this occasion. we waited a long time before he made his appearance; at last he came in, seemingly much agitated. he did not go to the stand, but began to pace back and forth through the house. my husband said, "brother sidney, we would like to hear a discourse from you today," brother rigdon replied, in a tone of excitement, "the keys of the kingdom are rent from the church, and there shall not be a prayer put up in this house this day." "oh! no," said mr. smith, "i hope not." "i tell you they are," rejoined elder rigdon, "and no man or woman shall put up a prayer in this place today." this greatly disturbed the minds of many sisters, and some brethren. the brethren stared and turned pale, and the sisters cried. sister howe, in particular, was very much terrified: "oh dear me!" said she, "what shall we do? what shall we do? the keys of the kingdom are taken from us, and what shall we do?" "i tell you again," said sidney, with much feeling, "the keys of the kingdom are taken from you, and you never will have them again until you build me a new house." hyrum was vexed at this frivolous nonsense, and, taking his hat, he went out of the house, saying, "i'll put a stop to this fuss, pretty quick; i'm going for joseph." "oh don't," said sister howe, "for pity's sake, don't go for him. brother sidney says the keys of the kingdom are taken from us, and where is the use of bringing joseph here?" hyrum took a horse, and went immediately to father johnson's, for joseph. he arrived there in the afterpart of the night. joseph being informed of the precise situation of affairs, he got a horse from father johnsom, and started without delay, with hyrum, for kirtland. on his arrival there, the brethren were collected for meeting. joseph went upon the stand, and informed the brethren that they were under a great mistake, that the church had not transgressed; "and, as for the keys of the kingdom," said he, "i, myself, hold the keys of this last dispensation, and will for ever hold them, both in time and eternity; so set your hearts at rest upon that point, all is right." he then went on and preached a comforting discourse, after which he appointed a council to sit the next day, by which sidney was tried, for having lied in the name of the lord. in this council joseph told him, he must suffer for what he had done, that he should be delivered over to the buffetings of satan, who would handle him as one man handleth another, that the less priesthood he had, the better it would be for him, and that it would be well for him to give up his license. this counsel sidney complied with, yet he had to suffer for his folly, for, according to his own account, he was dragged out of bed by the devil, three times in one night, by his heels. whether this be true or not, one thing is certain, his contrition of soul was as great as a man could well live through. after he had sufficiently humbled himself, he received another license; but the old one was retained, and is now in the hands of bishop whitney. on the second of april, 1832, joseph set off for missouri, accompanied by newel k. whitney, peter whitmer, and jesse gauze. they were taken by brother pitkin to the town of warren, where they were joined by brother rigdon, and they all pursued their journey together. during her husband's absence, emma smith lived with reynolds cahoon, father smith, and dr. f. g. williams, occasionally spending a short time with us. on the twenty-fourth of april, joseph arrived at independence. he made haste to attend to the business that lay before him, and on the sixth of may following, he, with brothers whitney and rigdon, left independence for kirtland. when they arrived at new albany, brother whitney had the misfortune to get his leg broken. this detained joseph, who remained, in order to take care of him, four weeks at mr. porter's public house in greenville. while they were at this place, joseph had poison administered to him in his food, which operated very violently upon his system, but he soon recovered, and the next morning they pursued their journey again, and arrived in kirtland some time in the month of june. when joseph got home, he immediately procured a house for his wife; and, after making his family comfortable, he went on a mission to the east, leaving his family in the care of hyrum. shortly after he left, joseph smith the third was born. after joseph returned from his mission to the east, he established a school for the elders, and called them all home from the different parts of the country where they had been laboring. this was called the school of the prophets; and was kept in an upper room of the house in which joseph resided. at this time my sons were all called home, and shortly after they arrived, joseph took all the male portion of our family into the before-named school room, and administered to them the ordinance of washing of feet; after which the spirit fell upon them, and they spake in tongues, and prophesied. the brethren gathered together to witness the manifestations of the power of god. at that time i was on the farm a short distance from the place where the meeting was held, and my children being anxious that i should enjoy the meeting, sent a messenger in great haste for me. i went without delay, and shared with the rest, the most glorious outpouring of the spirit of god, that had ever before taken place in the church. we felt that we had gained a decided victory over the adversary, and, we could not believe, that we ever should grieve, or ever should sorrow again. but, alas! our joy was soon mingled with woe. it was but a few months, before a messenger arrived from missouri, with tidings of the difficulty in jackson county; that brothers partridge and allen had been tarred and feathered, and put into prison; that some had been killed and others shot; and among the latter, was brother dibble, who had been dangerously wounded. upon hearing this, joseph was overwhelmed with grief. he burst into tears and sobbed aloud, "oh my brethren! my brethren;" he exclaimed, "would that i had been with you, to have shared your fate. oh my god, what shall i do in such a trial as this!" after his grief had a little subsided, he called a council, and it was resolved, that the brethren from the surrounding country, as well as those in kirtland, should go immediately to missouri, and take with them money and clothing to relieve the brethren in their distress.[a] [footnote a: a revelation was received (see doctrine and covenants, section 101), requiring the brethren from kirtland and other places in the state, to proceed to missouri and relieve the persecuted saints, and importune the civil authorities in their behalf. (see also doctrine and covenants, section 103).] chapter xliii. building of a house--joseph and hyrum return from missouri--they rehearse the history of their trouble. previous to taking leave for missouri, the brethren commenced building a house, which was designed for both a meetinghouse and a school. this was left in the hands of brother reynolds cahoon for completion; and was to be in readiness for use by the commencement of the ensuing winter. it is true we held meetings in it during the summer, but then it only served as a shelter from the sun. we were now unusually anxious to meet together as often as possible, in order to unite our faith and prayers in behalf of our brethren; but, for a length of time after they left, almost every meeting was broken up by a storm. in consequence of this, together with the near approach of winter, we began to urge upon brother cahoon the necessity of hurrying the building, but he said that he could do nothing about the matter, as he had neither time nor means. this made me very sorrowful. i studied upon it a long time. finally, i told my husband, i believed that i could raise the means myself to finish the building, and, if he would give his consent, i would try and see what i could do. he said he would be glad if i could do anything towards forwarding the work, and that i might take any course i saw fit, in order to accomplish it. i then wrote a subscription paper, in which i agreed to refund all the money that should be given, in case it could not be appropriated to the purpose for which it should be subscribed. this article i first took to each member of my family who were at home, as also my boarders, then proceeded with it to father bosley's. here i received considerable assistance, and, as i was leaving the house, i met brother cahoon, and informed him of what i was doing. he seemed pleased, and told me to go on and prosper. and it was even so, i did prosper; so that in two weeks i had everything in fine order for commencing the work. on the first of august, joseph and hyrum returned. they were overjoyed to meet us again in health, more especially on account of the perils which they had passed through during their absence. joseph and hyrum sat down beside me, each holding one of my hands in his, while they related the following story: when we started on our journey, we made arrangements to have every one made as comfortable as possible; but the sufferings which are incident to such an excursion made some of the brethren discontented, and they began to murmur against us, saying, "the lord never required them to take such a tiresome journey," and that it was folly for them to suffer such fatigue and inconvenience just to gratify us. we warned them, in the name of the lord, to stop their murmuring; for, if they did not, the displeasure of the almighty would be manifested in judgments in their midst. but many of them paid no attention to what we said, until one morning when they went out to harness up their horses, and found them all so lame as to be unable to travel. we then told them that this was a curse which had come upon them because of transgression; but, if they would repent, it might be removed--if not, a greater curse would come upon them. they believed what we said, and repented of their folly. the consequence was, we were soon on our journey again. it was not long, however, till the spirit of dissension arose again, and was not quelled, so as to produce any degree of good feeling, until we arrived at missouri. soon after arriving at the point of destination, the cholera broke out in our midst; the brethren were so violently attacked that it seemed impossible to render them any assistance. they immediately sent for us to lay hands on them, but we soon discovered that this, also, was a judgment from the almighty; for, when we laid our hands upon them, in the name of the lord, the disease immediately fastened itself upon us, and in a few minutes we were in awful agony. we made signals to each other and left the house, in order to join in prayer to god that he would deliver us from this dreadful influence; but, before we could get to a sufficient distance from the house to be secure from interruption, we were hardly able to stand upon our feet, and we feared that we should die in that western wilderness without the privilege of blessing our children, or giving them one word of parting counsel. we succeeded in getting a few steps further, and then fell upon our knees and cried unto the lord that he would deliver us from this awful calamity, but we arose worse than before. we kneeled down the second time, and when we commenced praying the cramp seized us, gathering the cords in our arms and legs in bunches, and operating equally severe throughout our system. we still besought the lord, with all our strength, to have mercy upon us, but all in vain. it seemed as though the heavens were sealed against us, and that every power that could render us any assistance was shut within its gates. we then kneeled down the third time, concluding never to rise to our feet again, until one or the other should get a testimony that we should be healed; and that the one who should get the first intimation of the same from the spirit, should make it known to the other. they stated further, that after praying some time the cramp began to release its hold; and, in a short time, hyrum sprang to his feet and exclaimed, "joseph, we shall return to our families. i have had an open vision, in which i saw mother kneeling under an apple tree; and she is even now asking god, in tears, to spare our lives, that she may again behold us in the flesh. the spirit testifies, that her prayers, united with ours, will be answered." "oh, my mother!" said joseph, "how often have your prayers been the means of assisting us when the shadows of death encompassed us." william was also taken sick of the same disease; but one of the sisters took him to her house, and nursed him so faithfully that he soon recovered. jesse smith, my nephew, was seized so violently that nothing could be done for him, and he died immediately. brother thayre was also taken with the cholera; he went to the river and commenced dipping himself, and finding that it helped him, he continued until he was quite restored. his example was followed by several others, and with the same effect. after hearing this recital, i took joseph and hyrum with me, and showed them the new meetinghouse, with which they were highly pleased, and they approved of all that i had done relative to the matter.[a] [footnote a: the house referred to was not completed for some time after joseph's return. most of the carpenter work was done by brigham young.--_note by geo. a. smith._] chapter xliv. the lord's house at kirtland commenced--a letter from the prophet to his uncle silas. preceding joseph's return from missouri, the brethren called a council with the view of investigating the subject of building a meetinghouse, to accommodate the increased congregation. in this council, joseph requested that each of the brethren should give his views with regard to the house; and when they had all got through, he would then give his opinion concerning the matter. they all complied with his request. some were in favor of building a frame house, but others were of a mind to put up a log house. joseph reminded them that they were not building a house for man, but for god; "and shall we, brethren," said he, "build a house for our god, of logs? no, i have a better plan than that. i have a plan of the house of the lord, given by himself; and you will soon see by this, the difference between our calculations and his idea of things." he then gave them a full pattern of the house of the lord at kirtland, with which the brethren were highly delighted, particularly hyrum, who was much more animated than if it were designed for himself. after the close of the meeting, joseph took the brethren with him, for the purpose of selecting a spot for the building to stand upon. the place which they made choice of was situated in the north-west corner of a field of wheat, which was sown by my sons the fall previous, on the farm upon which we were then living. in a few minutes the fence was removed, and the standing grain was levelled, in order to prepare a place for the building and hyrum commenced digging a trench for the wall, he having declared that he would strike the first blow upon the house. on the following monday, the brethren went to work at the house with great ambition; and although not thirty families of saints now remained in kirtland, they never suffered the work to stop until it was accomplished. they had to endure great fatigue and privation, in consequence of the opposition they met with from their enemies, and which was so great, that they were compelled to keep a guard around the walls much of the time until they were completed. they "gave no sleep to their eyes, nor slumber to their eyelids, until they found a place for the lord, a habitation for the mighty god of jacob." mary bailey and agnes coolbrith were then boarding with me; they devoted their time to making and mending clothes for the men who were employed on the house. there was but one mainspring to all our thoughts and actions, and that was, the building of the lord's house. i often wonder, when i hear brethren and sisters complain at the trifling inconveniences which they have to suffer in these days, and i think to myself that salvation is worth as much now as it was in the commencement of the work. but "all like the purchase, few the price would pay." how often i have parted every bed in the house for the accommodation of the brethren, and then laid a single blanket on the floor for my husband and myself, while joseph and emma slept upon the same floor, with nothing but their cloaks for both bed and bedding. in january, 1832, john smith, my husband's brother, was lying very low with the consumption, and, although he was hardly able to stand upon his feet without assistance, he resolved upon being baptized, which was accordingly done on the 10th, and he was immediately healed. in may, 1833, he moved his family to kirtland. not long after brother john arrived, my oldest daughter, sophronia stoddard, was taken sick. her symptoms soon became so alarming, that her husband sent for a physician, who, after attending upon her for some time, pronounced her beyond the reach of medicine, and therefore discontinued his visits. as she did not speak, nor turn herself in bed, many supposed that she was dying. when she was in this situation, jared carter, together with my husband and our sons, administered to her in the name of the lord, and in half an hour she spoke to me, saying, "mother, i shall get well--not suddenly, but the lord will heal me gradually." the same day she sat up half an hour, and in three days she walked across the street. after brother john moved to kirtland, joseph wrote a letter to his uncle silas, which i think would be interesting to my readers, and shall therefore give it insertion in this place:- kirtland mills, ohio, september 26, 1833. respected uncle silas:--it is with feelings of deep interest for the welfare of mankind, which fill my mind on the reflection that all were formed by the hand of him who will call the same to give an impartial account of all their works on that great day to which you and myself, in common with them, are bound, that i take up my pen and seat myself in an attitude to address a few, though imperfect, lines to you for your perusal. i have no doubt but that you will agree with me, that men will be held accountable for the things they have done, and not for the things they have not done. or that all the light and intelligence communicated to them from their beneficent creator, whether it is much or little, by the same they, in justice, will be judged. and that they are required to yield obedience, and improve upon that, and that only, which is given, for man is not to live by bread alone, but by every word that proceeds out of the mouth of the lord. seeing that the lord has never given the world to understand, by anything heretofore revealed, that he had ceased for ever to speak to his creatures, when sought unto in a proper manner, why should it be thought a thing incredible, that he should be pleased to speak again in these last days for their salvation? perhaps you may be surprised at this assertion, that i should say for the salvation of his creatures in these last days, since we have already in our possession a vast volume of his word, which he has previously given. but you will admit that the word spoken to noah was not sufficient for abraham, or it was not required of abraham to leave the land of his nativity, and seek an inheritance in a strange country upon the word spoken to noah, but, for himself he obtained promises at the hand of the lord, and walked in that perfection, that he was called the friend of god. isaac, the promised seed, was not required to rest his hope alone upon the promises made to his father abraham, but was privileged with the assurance of his approbation, in the sight of heaven, by the direct voice of the lord to him. if one man can live upon the revelations given to another, might i not with propriety ask, why the necessity, then, of the lord's speaking to isaac as he did, as is recorded in the twenty-sixth chapter of genesis? for the lord there repeats, or rather, promises again to perform the oath which he had previously sworn to abraham; and why this repetition to isaac? why was not the first promise as sure for isaac as it was for abraham? was not isaac abraham's son? and could he not place implicit confidence in the veracity of his father as being a man of god? perhaps you may say that he was a very peculiar man, and different from men in these last days, consequently, the lord favored him with blessings, peculiar and different, as he was different from men in this age. i admit that he was a peculiar man, and was not only peculiarly blessed, but greatly blessed. but all the peculiarity that i can discover in the man, or all the difference between him and men in this age, is, that he was more holy and more perfect before god, and came to him with a purer heart, and more faith than men in this day. the same might be said on the subject of jacob's history. why was it that the lord spake to him concerning the same promise, after he had made it once to abraham, and renewed it to isaac? why could not jacob rest contented upon the word spoken to his fathers? when the time of the promise drew nigh for the deliverance of the children of israel from the land of egypt, why was it necessary that the lord should begin to speak to them? the promise or word to abraham, was, that his seed should serve in bondage, and be afflicted, four hundred years, and after that they should come out with great substance. why did they not rely upon this promise, and when they had remained in egypt, in bondage, four hundred years, come out, without waiting for further revelations, but act entirely upon the promise given to abraham, that they should come out? paul said to his hebrew brethren, that god being more abundantly willing to show unto the heirs of promise the immutability of his counsel, he confirmed it by an oath. he also exhorts them, who, through faith and patience inherit the promises. notwithstanding, we (said paul) have fled for refuge to lay hold upon the hope set before us, which hope we have as an anchor of the soul, both sure and steadfast and which entereth into that within the vail, yet he was careful to press upon them the necessity of continuing on until they, as well as those who then inherited the promises, might have the assurance of their salvation confirmed to them by an oath from the mouth of him who could not lie; for that seemed to be the example anciently, and paul holds it out to his hebrew brethren as an object attainable in his day. and why not? i admit, that by reading the scriptures of truth, the saints, in the days of paul, could learn, beyond the power of contradiction, that abraham, isaac, and jacob, had the promise of eternal life confirmed to them by an oath of the lord, but that promise or oath was no assurance to them of their salvation; but they could, by walking in the footsteps, continuing in the faith of their fathers, obtain, for themselves, an oath for confirmation that they were meet to be partakers of the inheritance with the saints in light. if the saints, in the days of the apostles, were privileged to take the saints for example, and lay hold of the same promises, and attain to the same exalted privileges of knowing that their names were written in the lamb's book of life, and that they were sealed there as a perpetual memorial before the face of the most high, will not the same faithfulness, the same purity of heart, and the same faith, bring the same assurance of eternal life, and that in the same manner to the children of men now, in this age of the world? i have no doubt, but that the holy prophets, and apostles, and saints in ancient days were saved in the kingdom of god; neither do i doubt but that they held converse and communion with him while they were in the flesh, as paul said to his corinthian brethren, that the lord jesus showed himself to above five hundred saints at one time after his resurrection. job said that he knew that his redeemer lived, and that he should see him in the flesh in the latter days. i may believe that enoch walked with god, and by faith was translated. i may believe that noah was a perfect man in his generation, and also walked with god. i may believe that abraham communed with god, and conversed with angels. i may believe that isaac obtained a renewal of the covenant made to abraham by the direct voice of the lord. i may believe that jacob conversed with holy angels, and heard the word of his maker, that he wrestled with the angel until he prevailed, and obtained a blessing. i may believe that elijah was taken to heaven in a chariot of fire with fiery horses. i may believe that the saints saw the lord, and conversed with him face to face after his resurrection. i may believe that the hebrew church came to mount zion, and unto the city of the living god, the heavenly jerusalem, and to an innumerable company of angels. i may believe that they looked into eternity, and saw the judge of all, and jesus the mediator of the new covenant. but will all this purchase an assurance for me, and waft me to the regions of eternal day, with my garments spotless, pure and white? or, must i not rather obtain for myself, by my own faith and diligence in keeping the commandments of the lord, an assurance of salvation for myself? and have i not an equal privilege with the ancient saints? and will not the lord hear my prayers, and listen to my cries as soon as he ever did theirs, if i come to him in the manner they did? or, is he a respecter of persons? i must now close this subject for the want of time; and, i may say, with propriety, at the beginning. we would be pleased to see you in kirtland; and more pleased to have you embrace the new covenant. i remain, yours affectionately, joseph smith, jun. in 1835, we were still living on the farm, and laboring with our might to make the company which was constantly coming in, as comfortable as possible. joseph saw how we were situated, and that it would not answer for us to keep a public house, at free cost, any longer; and, by his request, we moved into an upper room of his own house, where we lived very comfortably for a season. previous to the time of our going to live with joseph, my attention had been chiefly taken up with business; i now concluded to devote the most of my time to the study of the bible, book of mormon, and doctrine and covenants, but a circumstance occurred which deprived me of the privilege. one day upon going down stairs to dinner, i incautiously set my foot upon a round stick, that lay near the top of the stairs. this, rolling under my foot, pitched me forward down the steps; my head was severely bruised in falling; however, i said but little about it, thinking i should be better soon. in the afternoon i went with my husband to a blessing meeting; i took cold, and an inflammation settled in my eyes, which increased until i became entirely blind. the distress which i suffered for a few days, surpasses all description. every effort was made by my friends to relieve me, but all in vain. i called upon the elders, and requested them to pray to the lord, that i might be able to see, so as to be able to read without even wearing spectacles. they did so, and when they took their hands off my head, i read two lines in the book of mormon; and although i am now seventy years old, i have never worn glasses since. chapter xlv. the house of the lord completed--a division in the church. the house of the lord went steadily forward, until it was completed, notwithstanding the threats of the mob. when this work was accomplished, there was much rejoicing in the church, and great blessings were poured out upon the elders; but as i was not present at the endowment, i shall say but little about it. shortly after the completion of the house, joseph and martin harris, took a short tour through the eastern country. when they arrived at palmyra, on their return, joseph had a vision, which lasted until he besought the lord to take it from him; for it manifested to him things which were painful to contemplate. it was taken from before his eyes for a short time, but soon returned again, and remained until the whole scene was portrayed before him. on his arrival at home, the brethren seemed greatly pleased to see him. the next day he preached a sermon, and the following is a part of his remarks: brethren, i am rejoiced to see you, and i have no doubt, but that you are glad to see me. we are now nearly as happy as we can be on earth. we have accomplished more than we had any reason to expect when we began. our beautiful house is finished, and the lord has acknowledged it, by pouring out his spirit upon us here, and revealing to us much of his will in regard to the work which he is about to perform. furthermore, we have everything that is necessary to our comfort and convenience, and, judging from appearances, one would not suppose that anything could occur which would break up our friendship for each other, or disturb our tranquility. but, brethren, beware; for i tell you in the name of the lord, that there is an evil in this very congregation, which, if not repented of will result in setting many of you, who are here this day, so much at enmity against me, that you will have a desire to take my life; and you even _would do it_, if god should permit the deed. but, brethren, i now call upon you to repent, and cease all your hardness of heart, and turn from those principles of death and dishonesty which you are harboring in your bosoms, before it is eternally too late, for there is yet room for repentance. he continued to labor with them in this way, appealing to them in the most solemn manner, until almost everyone in the house was in tears, and he was exhausted with speaking. the following week was spent in surmises and speculations, as to who would be the traitors, and why they should be so, etc., etc. in the fall of 1836, a bank was established in kirtland. soon after the sermon, above mentioned, joseph discovered that a large amount of money had been taken away by fraud, from this bank. he immediately demanded a search warrant of esquire f. g. williams, which was flatly refused. "i insist upon a warrant," said joseph, "for if you will give me one, i can get the money, and if you do not, i will break you of your office." "well, break it is, then," said williams, "and we will strike hands upon it." "very well," said joseph, "from henceforth i drop you from my quorum, in the name of the lord." joseph then went to cleveland, in order to transact some business pertaining to the bank; and as he was absent the ensuing sunday, my husband preached to the people. in speaking of the bank affair, he reflected somewhat sharply upon warren parrish. although the reflection was just, parrish was highly incensed, and made an attempt to drag him out of the stand. my husband appealed to oliver cowdery, who was justice of the peace, to have him brought to order; but oliver never moved from his seat. william, seeing the abuse which his father was receiving, sprang forward and caught parrish, and carried him in his arms nearly out of the house. at this john boynton stepped forward, and drawing a sword from his cane, presented it to william's breast, and said, "if you advance one step further, i will run you through." before william had time to turn himself, several gathered around him, threatening to handle him severely, if he should lay the weight of his finger upon parrish again. at this juncture of affairs, i left the house, not only terrified at the scene, but likewise sick at heart, to see that the apostasy of which joseph had prophesied, was so near at hand. at this time a certain young woman, who was living at david whitmer's, uttered a prophecy, which she said was given her, by looking through a black stone that she had found. this prophecy gave some altogether a new idea of things. she said, the reason why one-third of the church would turn away from joseph, was because that he was in transgression himself; that he would fall from his office on account of the same; that david whitmer or martin harris would fill joseph's place; and that the one who did not succeed him, would be the counselor to the one that did. the girl soon became an object of great attention among those who were disaffected. dr. williams became her scribe, and wrote her revelations for her. jared carter, who lived in the same house with david whitmer, soon imbibed the same spirit, and i was informed that he said in one of their meetings, that he had power to raise joseph smith to the highest heavens, or sink him down to the lowest hell. shortly after this, jared came to our house, and i questioned him relative to what he had said concerning joseph. not having mentioned the matter to my husband, he did not understand what i meant at first; but after a little explanation, he warned jared to repent of the injudicious course that he was taking, and speedily confess his sins to the church, or the judgments of god would overtake him, jared received this admonition, and acknowledging his fault, agreed to confess to the brethren the first opportunity. the next morning he was seized with a violent pain in his eyes, and continued in great distress for two days. on the evening of the second day, he arose from his bed, and, kneeling down, besought the lord to heal him, covenanting to make a full confession to the church at meeting the next sunday. accordingly, the next sabbath he arose and stated to the brethren, that he had done wrong; and, asking their forgiveness, begged to be received again into their confidence. he did not, however, state what he had done that was wrong; nevertheless his confession was received, and he was forgiven. but the rest of his party continued obstinate. they still held their secret meetings at david whitmer's, and when the young woman, who was their instructress, was through giving what revelations she intended for the evening, she would jump out of her chair and dance over the floor, boasting of her power, until she was perfectly exhausted. her proselytes would also, in the most vehement manner, proclaim their purity and holiness, and the mighty power which they were going to have. they made a standing appointment for meetings to be held every thursday, by the pure church in the house of the lord. they also circulated a paper in order to ascertain how many would follow them, and it was found, that a large number of the church were disaffected. in this spirit some went to missouri, and contaminated the minds of many of the brethren against joseph, in order to destroy his influence. this made it more necessary than ever, to keep a strict guard at the houses of those who were the chief objects of their vengeance. chapter xlvi. joseph smith, senior, and his brother john, go on a mission to the east--the death of jerusha smith. in the year 1836, my husband and his brother john were sent on a short mission to new portage. while there, they administered patriarchal blessings, and baptized sixteen persons. soon after they left for new portage, their aged mother arrived in kirtland from new york, after traveling the distance of five hundred miles. we sent immediately for my husband and his brother, who returned as speedily as possible, and found the old lady in good health and excellent spirits. she rejoiced to meet so many of her children, grandchildren, and great-grandchildren, whom she expected never to see. in two days after her sons john and joseph arrived, she was taken sick, and survived but one week; at the end of which she died, firm in the faith of the gospel, although she had never yielded obedience to any of its ordinances. her age was ninety-three years. in a short time after her death, my husband and his brother john took a journey to visit branches of the church in the east, and the following is a sketch from the journal of john smith, of this tour: we traveled through new hampshire, and on our way we visited daniel mack, who was joseph's brother-in-law. he treated us very kindly, but was unwilling to hear the gospel. we traveled thence up the connecticut river to grafton. here we found our sister mary, whom we had not seen for twenty years. the prejudice of her husband had become so strong against mormonism, that she was unwilling to treat us even decently. from this place we went to vermont, through windsor and orange counties, and found many of our relatives, who treated us kindly, but would not receive the gospel. we next crossed the green mountains to middlebury. here we found our oldest sister precilla, who was very much pleased to see us, and received our testimony. we stayed with her over night, and the next day set out for st. lawrence county, new york, where we had one brother and a sister. having arrived at this brother's (who was jesse smith), we spent one day with him. he treated us very ill. leaving him, we went to see our sister susan. i had business about ten miles on one side, and during my absence, jesse pursued joseph to potsdam, with a warrant, on a pretended debt of twelve dollars, and took him back to stockholm. not satisfied with this, he abused him most shamefully, in the presence of strangers; and he exacted fifty dollars of him, which joseph borrowed of brother silas, who happened to be there just at that time from kirtland, and paid jesse this sum, in order to save further trouble. the meekness manifested by brother joseph upon this occasion, won upon the feelings of many, who said that jesse had disgraced himself so much, that he would never be able to redeem his character. from potsdam we went to ogdensburg, when to our joy we found heber c. kimball, who had raised up a small branch in that place. these were the first latter-day saints we had seen in traveling three hundred miles. on the tenth of october, we returned home. about one year after ray husband returned from this mission, a calamity happened to our family that wrung our hearts with more than common grief. jemsha, hyrum's wife, was taken sick, and, after an illness of, perhaps, two weeks, died, while her husband was absent on a mission to missouri. she was a woman whom everybody loved that was acquainted with her, for she was every way worthy. the family were so warmly attached to her, that, had she been our own sister, they could not have been more afflicted by her death. chapter xlvii. the persecution revives--don carlos and his father fly from their enemies--joseph moves to missouri. soon after the apostasy that took place in kirtland our enemies began again to trouble us. having seen our prosperity in everything to which we had set our hands previous to this, they became discouraged, and ceased their operations; but, suddenly discovering that there was a division in our midst, their fruitful imaginations were aroused to the utmost, to invent new schemes to accomplish our destruction. their first movement was to sue joseph for debt, and, with this pretense, seize upon every piece of property belonging to any of the family. joseph then had in his possession four egyptian mummies, with some ancient records that accompanied them. these the mob swore they would take, and then burn every one of them. accordingly, they obtained an execution upon them for an unjust debt of fifty dollars; but, by various stratagems, we succeeded in keeping them out of their hands. the persecution finally became so violent, that joseph regarded it as unsafe to remain any longer in kirtland, and began to make arrangements to move to missouri. one evening, before finishing his preparations for the contemplated journey, he sat in council with the brethren at our house. after giving them directions as to what he desired them to do, while he was absent from them, and, as he was about leaving the room, he said, "well, brethren, i do not recollect anything more, but one thing, brethren, is certain, i shall see you again, let what will happen, for i have a promise of life for five years, and they cannot kill me until that time is expired." that night he was warned by the spirit to make his escape, with his family, as speedily as possible; he therefore arose from his bed, and took his family, with barely beds and clothing sufficient for them, and left kirtland in the dead hour of the night. the day following, the constable, luke johnson, an apostate, served a summons upon my husband, telling him that no harm was intended, and desired him to go immediately to the office. i begged johnson not to drag my husband away among our enemies, for i knew, by sad experience, the direful consequences of these civil suits. johnson paid no attention to what i said, but hurried my husband away to the office. he was taken for marrying a couple without being licensed. luke johnson bustled about, pretending to be very much engaged in drawing the bonds and in making arrangements, such as were required of him by the party to which he belonged. the first opportunity that offered itself, he went to hyrum, and told him he would take his father into a room, which he pointed out and, said johnson, "i will manage so that he can get out, which will set him at liberty to go where he pleases." in this way he escaped, by the help of hyrum and john boynton, from the window. my husband, after traveling about two miles, stopped with brother oliver snow, who was father to eliza snow, the poetess. the old man told mr. smith that he would secrete him, and, calling his family together, he forbade them telling any one of his being there. johnson came to me and inquired if mr. smith had returned home. this frightened me very much, and i exclaimed, "luke, you have killed my husband." he denied it, but gave no further explanation. in a short time i found out where he was, and sent him both money and clothes to travel with, so that in a few days he started with don carlos and brother wilber. by this time hand-bills were stuck up on every public as well as private road, offering a reward for him, and describing his person, in order, if possible, to prevent his escape. runners were also sent throughout the country to watch for him, with authority to bring him back, in case he should be found; but, in spite of all their diligence, he succeeded in making his escape, and getting to new portage, where he stopped with brother taylor. don carlos, having accompanied his father to the above-named place, returned home again to his family: but, immediately discovering that the mob contemplated taking him for the same offense, he moved with his family to new portage, and was there with his father, until the rest of the family were ready to remove to missouri. hyrum had already moved there with his family. shortly after they left, a man by the name of edwin woolley came to kirtland to see mr. smith; not finding him there, he went to new portage, and persuaded my husband to accompany him to rochester, columbia co. after mr. smith had been at this gentleman's residence about two weeks, we became very uneasy about him; and, as we did not know at that time whither he had gone, william set out in pursuit of him, in order to learn, if possible, whether he had met with friends, and was well provided for, or had fallen into the hands of his enemies, and been murdered, for we had as much reason to apprehend the latter calamity, as to hope for the former good fortune. it was some time after william arrived at new portage, before he could ascertain where my husband had gone. but as soon as he did receive the desired information he proceeded to mr. woolley's, where he found his father in good health, but extremely anxious about the family. immediately after this, william returned home, and his father went again to new portage. here he remained with don carlos, until we were ready to start to missouri. chapter xlviii. joseph smith, senior, moves with his family to missouri--commencement of the persecution in caldwell. when we were ready to start on our journey, i went to new portage, and brought my husband to his family, and we all proceeded together on our journey, highly delighted to enjoy each other's society again, after so long a separation. as soon as we had got fairly started, our sons began to have calls to preach, and they directly discovered that if they should yield to every solicitation, our journey would be a preaching mission of no inconsiderable length, which was quite inconsistent with the number and situation of our family. they therefore stopped preaching while on their journey, and we proceeded as fast as possible, under the disadvantageous circumstances with which we were frequently surrounded. sometimes we lay in our tents, through driving storms; at other times we were traveling on foot through marshes and quagmires. once in particular, we lay all night exposed to the rain, which fell in torrents, so that when i arose in the morning, i found that my clothing was perfectly saturated with the rain. however, i could not mend the matter by a change of dress, for the rain was still falling rapidly, and i wore my clothes in this situation, three days; in consequence of which i took a severe cold, so that when we arrived at the mississippi river, i was unable to walk or sit up. after crossing this river, we stopped at a negro hut, a most unlovely place, yet the best shelter we could find. this hut was the birth-place of catharine's son alvin. the next day my husband succeeded in getting a comfortable place, about four miles distant, for catharine and her infant, and they were carried thither on a lumber wagon, the same day. we then agreed that sophronia, and her husband, mclerie, should stop and take care of catharine, while mr. smith and the remainder of the party, should take me, and make what speed they could to huntsville. our progress was but slow, for i was unable to travel far in a day, on account of a violent cough with which i was afflicted; however, we at length arrived there, and succeeded in getting a place where we could stay for some considerable length of time, if we should think proper to do so. the next morning after our arrival, the family being absent, i seized the opportunity to make an effort to get far enough from the house to pray without interruption. accordingly i took a staff in each hand, and, by the assistance which they afforded me, i was enabled to reach a dense thicket, which lay some distance from the house. as soon as i was sufficiently rested to speak with ease, i commenced calling upon the lord, beseeching him to restore me to health, as well as my daughter catharine. i urged every claim which is afforded us by the scriptures, and continued praying faithfully for three hours, at the end of which time i was relieved from every kind of pain; my cough left me, and i was well. at one o'clock, wilkins j. salisbury, catharine's husband, came to huntsville, and informed us that catharine was so much better, that, if she had a carriage to ride in, she could proceed on her journey. after getting a carriage, salisbury returned to his wife, who was forty miles from huntsville, and the first day she traveled, she rode thirty miles. the second day, it commenced raining quite early in the morning, and continued to rain all day. however, this did not stop catharine; she started about eight o'clock, and arrived a little before noon. when she got to huntsville she was wet and cold. we put her immediately into a dry bed, and soon after she had an ague fit. the elders were called to lay hands upon her, after which she seemed better, but continued weak and inclined to chills and fever sometime. the day following i washed a quantity of clothes, and then we proceeded on our journey, and met with no further difficulty until we arrived at far west. we moved into a small log house, having but one room, a very inconvenient place for so large a family. joseph saw how uncomfortably we were situated, and proposed that we should take a tavern house, which he had recently purchased. we took the tavern, and moved into it. samuel, previous to this, had moved to a place called marrowbone, daviess county. william had moved thirty miles in another direction. we were all now quite comfortable. but this state of affairs was of short duration, for it was not long before our peace was again disturbed by the mob. an election took place at gallatin, the county seat of daviess county; the brethren went to the poll as usual, but, on attempting to vote, they were forbidden by the mob. they, however, paid no attention to this, but proceeded to vote; upon which one of the mob struck a brother a heavy blow, which was returned by the latter, with a force that brought his antagonist to the ground. four others came to the assistance of the fallen man, and shared the same fate. the mob saw the discomfiture of their champions with shame and disappointment, and not choosing to render them any present help, they waited till evening, when, procuring the assistance of the judge of the election, they wrote letters to all the adjoining counties, begging their assistance against the "mormons." they stated that joseph smith had, himself, killed seven men, at the election the day previous, and that the inhabitants had every reason to expect that he would collect his people together, as soon as possible, and murder all that did not belong to his church. these letters were extensively circulated, and as widely believed. a few days subsequent to this, joseph was at our house writing a letter. while he was thus engaged, i stepped to the door, and looking towards the prairie, i beheld a large company of armed men advancing towards the city, but, as i supposed it to be training day, said nothing about it. presently the main body came to a halt. the officers dismounting, eight of them came into the house. thinking they had come for some refreshment, i offered them chairs, but they refused to be seated, and, placing themselves in a line across the floor, continued standing. i again requested them to sit, but they replied, "we do not choose to sit down; we have come here to kill joe smith and all the 'mormons.'" "ah," said i, "what has joseph smith done, that you should want to kill him?" "he has killed seven men in daviess county," replied the foremost, "and we have come to kill him, and all his church." "he has not been in daviess county," i answered, "consequently the report must be false. furthermore, if you should see him, you would not want to kill him." "there is no doubt but that the report is perfectly correct," rejoined the officer; "it came straight to us, and i believe it; and we were sent to kill the prophet and all who believe in him, and i'll be d--d if i don't execute my orders." "i suppose," said i, "you intend to kill me, with the rest?" "yes, we do," returned the officer. "very well," i continued, "i want you to act the gentleman about it, and do the job quick. just shoot me down at once, then i shall be at rest; but i should not like to be murdered by inches. "there it is again," said he. "you tell a 'mormon' that you will kill him, and they will always tell you, 'that is nothing--if you kill us, we shall be happy.'" joseph, just at this moment finished his letter, and, seeing that he was at liberty, i said, "gentlemen, suffer me to make you acquainted with joseph smith, the prophet." they stared at him as if he were a spectre. he smiled, and stepping towards them, gave each of them his hand, in a manner which convinced them that he was neither a guilty criminal nor yet a hypocrite. joseph then sat down and explained to them the views, feelings, etc., of the church, and what their course had been; besides the treatment which they had received from their enemies since the first. he also argued, that if any of the brethren had broken the law, they ought to be tried by the law, before anyone else was molested. after talking with them some time in this way, he said, "mother, i believe i will go home now--emma will be expecting me." at this two of the men sprang to their feet, and declared that he should not go alone, as it would be unsafe--that they would go with him, in order to protect him. accordingly the three left together, and, during their absence, i overheard the following conversation among the officers, who remained at the door: 1st officer. "did you not feel strangely when smith took you by the hand? i never felt so in my life." 2nd officer. "i could not move. i would not harm a hair of that man's head for the whole world." 3rd officer. "this is the last time you will catch me coming to kill joe smith, or the 'mormons' either." 1st officer. "i guess this is about my last expedition against this place. i never saw a more harmless, innocent appearing man than the 'mormon' prophet." 2nd officer. "that story about his killing them men is all a d--d lie--there is no doubt of it; and we have had all this trouble for nothing; but they will never fool me in this way again, i'll warrant them." the men who went home with my son promised to disband the militia under them and go home, which they accordingly did, and we supposed that peace was again restored. after they were gone, joseph and hyrum went to daviess county, and, receiving the strongest assurances from the civil officers of the county that equal rights should be administered to all parties, they returned, hoping that all would be well. about this time, we heard that william and his wife were very sick. samuel, who was then at far west, set out with a carriage to bring them to our house, and in a few days returned with them. they were very low when they arrived; however, by great care and close attention, they soon began to recover. soon after samuel brought william and caroline to our house, there was born unto samuel a son, whom he called by his own name. when the child was three weeks old, his father was compelled to leave, and on the next day his mother was informed that she must leave home forthwith, and take a journey of thirty miles to far west. one of the neighbors offered to furnish her a team, and a small boy to drive it, if she would start immediately. to this she agreed. a lumber wagon was brought, and she, with her bed, her childten, and very little clothing, either for them or herself, was put into it and sent to far west, under the care of a boy of eleven years of age. the day following, samuel started home from far west, although the rain was falling fast, and had been all the night previous. he had proceeded but ten miles when he met his wife and children, exposed to the inclemency of the weather, and dripping with wet. he returned with them to far west, where they arrived in about thirty-six hours after they left marrowbone, without having taken any nourishment from the time they left home. she was entirely speechless and stiff with the cold. we laid her on a bed, and my husband and sons administered to her by the laying on of hands. we then changed her clothing and put her into warm blankets, and, after pouring a little wine and water into her mouth, she was administered to again. this time she opened her eyes and seemed to revive a little. i continued to employ every means that lay in my power for her recovery, and in this i was much assisted by emma and my daughters. my children soon began to mend, and i felt to rejoice at the prospect of returning health. chapter xlix. testimony of hyrum smith. here i shall introduce a brief history of our troubles in missouri, given by my son hyrum, when joseph was before the municipal court, at nauvoo, june 30, 1843, on a writ of _habeas corpus_: hyrum smith, sworn: said that the defendant now in court is his brother, and that his name is not joseph smith, junior, but his name is joseph smith, senior, and has been for more than two years past. i have been acquainted with him ever since he was born, which was thirty seven years in december last, and i have not been absent from him at any one time, not even the space of six months, since his birth, to my recollection; and have been intimately acquainted with all his sayings, doings, business transactions, and movements, as much as any one man could be acquainted with any other man's business, up to the present time, and do know that he has not committed treason against any state in the union, by any overt act, or by levying war, or by aiding and abetting, or assisting an enemy, in any state in the union. and that the said joseph smith, senior, has not committed treason in the state of missouri, nor violated any law or rule of said state, i being personally acquainted with the transactions and doings of said smith, whilst he resided in said state, which was for about six months in the year 1838; i being also a resident in said state, during the same period of time. and i do know that said joseph smith, senior, never was subject to military duty in any state, neither was he in the state of missouri, he being exempt by the amputation or extraction of a bone from his leg, and by his having a license to preach the gospel, or being in other words, a minister of the gospel. and i do know that said smith never bore arms as a military man, in any capacity whatever, whilst in the state of missouri, or previous to that time; neither has he given any orders, or assumed any command, in any capacity whatever. but i do know that whilst he was in the state of missouri, that the people commonly called "mormons," were threatened with violence and extermination, and on or about the first monday in august, 1838, at the election at gallatin, the county seat in daviess county, the citizens who were commonly called "mormons," were forbidden to exercise the rights of franchise, and from that unhallowed circumstance an affray commenced, and a fight ensued among the citizens of that place, and from that time a mob commenced gathering in that county, threatening the extermination of the "mormons." the said smith, and myself, upon hearing that mobs were collecting together, and that they had also murdered two of the citizens of the same place, and would not suffer them to be buried, the said smith and myself went over to daviess county to learn the particulars of the affray; but upon our arrival at diahman, we learned that none were killed, but several were wounded. we tarried all night at col. lyman wight's. the next morning, the weather being very warm, and having been very dry for some time previous, the springs and wells in that region were dried up. on mounting our horses to return, we rode up to mr. black's, who was then an acting justice of the peace, to obtain some water for ourselves and horses. some few of the citizens accompanied us there, and after obtaining the refreshment of water, mr. black was asked, by said joseph smith, senior, if he would use his influence to see that the laws were faithfully executed, and to put down mob violence, and he gave us a paper written by his own hand, stating that he would do so. he also requested him, (mr. black) to call together the most influential men of the county the next day, that we might have an interview with them; to this he acquiesced, and accordingly, the next day, they assembled at the house of col. wight, and entered into a mutual covenant of peace to put down mob violence, and to protect each other in the enjoyment of their rights. after this, we all parted with the best of feelings, and each man returned to his own home. this mutual agreement of peace, however, did not last long; for, but a few days afterwards, the mob began to collect again, until several hundreds rendezvoused at millport, a few miles distant from diahman. they immediately commenced making aggressions upon the citizens called "mormons," taking away their hogs and cattle, and threatening them with extermination, or utter destruction; saying that they had a cannon, and there should be no compromise only at its mouth; frequently taking men, women, and children prisoners, whipping them and lacerating their bodies with hickory withes, and tying them to trees, and depriving them of food until they were compelled to gnaw the bark from the trees to which they were bound, in order to sustain life, treating them in the most cruel manner they could invent or think of, and doing everything they could to excite the indignation of the "mormon" people to rescue them, in order that they might make that a pretext for an accusation for the breach of the law, and that they might the better excite the prejudice of the populace, and thereby get aid and assistance to carry out their hellish purposes of extermination. immediately on the authentication of these facts, messengers were despatched from far west to austin a. king, judge of the fifth judicial district of the state of missouri, and also to major-gen. atchison, commander-in-chief of that division, and brigadier general doniphan, giving them information of the existing facts, and demanding immediate assistance. general atchison returned with the messengers, and went immediately to diahman, and from thence to millport, and he found the facts were true as reported to him; that the citizens of that county were assembled together in a hostile attitude, to the amount of two or three hundred men, threatening the utter extermination of the "mormons." he immediately returned to clay county, and ordered out a sufficient military force to quell the mob. immediately after they were dispersed, and the army returned, the mob commenced collecting again; soon after, we again applied for military aid, when general doniphan came out with a force of sixty armed men to far west; but they were in such a state of insubordination, that he said he could not control them, and it was thought advisable by colonel hinkle, mr. rigdon, and others, that they should return home. general doniphan ordered colonel hinkle to call out the militia of caldwell, and defend the town against the mob, for, said he, you have great reason to be alarmed; for, he said, neil gillum, from the platte country, had come down with two hundred armed men, and had taken up their station at hunter's mill, a place distant about seventeen or eighteen miles northwest of the town of far west, and, also, that an armed force had collected again at millport, in daviess county, consisting of several hundred men, and that another armed force had collected at de witt, in carroll county, about fifty miles south-east of far west, where about seventy families of the "mormon" people had settled, upon the bank of the missouri river, at a little town called de witt. immediately a messenger, whilst he was yet talking, came in from de witt, stating that three or four hundred men had assembled together at that place, armed cap-a-pie, and that they threatened the utter extinction of the citizens of that place, if they did not leave the place immediately, and that they had also surrounded the town and cut off all supplies of food, so that many of them were suffering with hunger. general doniphan seemed to be very much alarmed, and appeared to be willing to do all he could to assist, and to relieve the sufferings of the "mormon" people. he advised that a petition be immediately got up and sent to the governor. a petition was accordingly prepared, and a messenger immediately despatched to the governor, and another petition was sent to judge king. the "mormon" people throughout the country were in a great state of alarm, and also in great distress. they saw themselves completely surrounded with armed forces, on the north, and on the north-west, and on the south, and also bogard, who was a methodist preacher, and who was then a captain over a militia company of fifty soldiers, but who had added to his number, out of the surrounding counties, about a hundred more, which made his force about one hundred and fifty strong, was stationed at crooked creek, sending out his scouting parties, taking men, women, and children prisoners, driving off cattle, hogs, and horses, entering into every house on log and long creeks, rifling their houses of their most precious articles, such as money, bedding, and clothing, taking all their old muskets and their rifles or military implements, threatening the people with instant death if they did not deliver up all their precious things, and enter into a covenant to leave the state or go into the city of far west by the next morning, saying that "they calculated to drive the people into far west, and then drive them to hell." gillum also was doing the same on the north-west side of far west; and sashiel woods, a presbyterian minister, was the leader of the mob in daviess county, and a very noted man, of the same society, was the leader of the mob in carroll county; and they were also sending out their scouting parties, robbing and pillaging houses, driving away hogs, horses, and cattle, taking men, women, and children, and carrying them off, threatening their lives, and subjecting them to all manner of abuses that they could invent or think of. under this state of alarm, excitement, and distress, the messengers returned from the governor, and from the other authorities, bringing the fatal news that the "mormons" could have no assistance. they stated that the governor said, "that the 'mormons' had got into a difficulty with the citizens, and they might fight it out, for all what he cared, he could not render them any assistance." the people of de witt were obliged to leave their homes and go into far west; but did not until many of them had starved to death for want of proper sustenance, and several died on the road there, and were buried by the wayside, without a coffin or a funeral ceremony, and the distress, sufferings, and privations of the people cannot be expressed. all the scattered families of the "mormon" people, in all the counties except daviess, were driven into far west, with but few exceptions. this only increased their distress, for many thousands who were driven there had no habitations or houses to shelter them, and were huddled together, some in tents, and others under blankets, while others had no shelter from the inclemency of the weather. nearly two months the people had been in this awful state of consternation, many of them had been killed, whilst others had been whipped until they had to swathe up their bowels to prevent them from falling out. about this time, general parks came out from richmond, ray county, who was one of the commissioned officers who was sent out to diahman, and i, myself, and my brother joseph smith, senior, went out at the same time. on the evening that general parks arrived at diahman, the wife of the late don carlos smith, my brother, came into colonel wight's about eleven o'clock at night, bringing her two children along with her, one about two and a half years old, the other a babe in her arms. she came in on foot, a distance of three miles, and waded grand river, and the water was then about waist deep, and the snow about three inches deep. she stated that a party of the mob, a gang of ruffians, had turned her out of doors, had taken her household goods, and had burnt up her house, and she had escaped by the skin of her teeth. her husband at that time was in virginia, and she was living alone. this cruel transaction excited the feelings of the people in diahman, especially col. wight, and he asked gen. parks, in my hearing, how long we had got to suffer such base violence. gen. parks said he did not know how long. col. wight then asked him what should be done. gen. parks told him, "he should take a company of men, well armed, and go and disperse the mob wherever he should find any collected together, and take away their arms." col. wight did so precisely, according to the orders of gen. parks, and my brother, joseph smith, senior, made no words about it. and after col. wight had dispersed the mob, and put a stop to their burning houses belonging to the "mormon" people and turning women and children out of doors, which they had done up to that time, to the amount of eight or ten houses, which were consumed to ashes, after being cut short in their intended designs, the mob started up a new plan. they went to work and moved their families out of the county, and set fire to their houses, and not being able to incense the "mormons" to commit crimes, they had recourse to this strategem--to set their houses on fire, and send runners into all the counties adjacent, to declare to the people, that the "mormons" had burned up their houses, and destroyed their fields; and if the people would not believe them, they would tell them to go and see if what they had said was not true. many people came to see--they saw the houses burning, and being filled with prejudice, they could not be made to believe, but that the "mormons" set them on fire; which deed was most diabolical and of the blackest kind; for indeed the "mormons" did not set them on fire nor meddle with their houses or their fields. and the houses that were burnt, together with the pre-emption rights, and the corn in the fields, had all been previously purchased by the "mormons," of the people, and paid for in money, and with wagons and horses, and with other property, about two weeks before; but they had not taken possession of the premises; but this wicked transaction was for the purpose of clandestinely exciting the minds of a prejudiced populace and the executive, that they might get an order, that they could the more easily carry out their hellish purposes, in expulsion or extermination, or utter extinction of the "mormon" people. after witnessing the distressed situation of the people in diahman, my brother, joseph smith, senior, and myself, returned back to the city of far west, and immediately dispatched a messenger, with written documents, to general atchison, stating the facts as they did then exist, praying for assistance, if possible, and requesting the editor of the "far west" to insert the same in his newspaper, but he utterly refused to do so. we still believed that we should get assistance from the governor, and again petitioned him, praying for assistance, setting forth our distressed situation. and in the meantime, the presiding judge of the county court issued orders, upon affidavits made to him by citizens, to the sheriff of the county, to order out the militia of the county, to stand in constant readiness, night and day, to prevent the citizens from being massacred, which fearful situation they were exposed to every moment. every thing was very portentious and alarming. notwithstanding all this, there was a ray of hope yet existing in the minds of the people, that the governor would render us assistance. and whilst the people were waiting anxiously for deliverance--men, women, and children frightened, praying and weeping--we beheld at a distance, crossing the prairies, and approaching the town, a large army in military array, brandishing their glittering swords in the sunshine, and we could not but feel joyful for a moment, thinking that probably the governor had sent an armed force to our relief, notwithstanding the awful forebodings that pervaded our breasts. but to our great surprise, when the army arrived, they came up and formed a line in double file, in one-half mile on the east of the city of far west, and despatched three messengers with a white flag to come to the city. they were met by captain morey, with a few other individuals, whose names i do not now recollect. i was, myself, standing close by, and could very distinctly hear every word they said. being filled with anxiety, i rushed forward to the spot, expecting to hear good news, but, alas! and heart-thrilling to every soul that heard them--they demanded three persons to be brought out of the city, before they should massacre the rest. the names of the persons they demanded were adam lightner, john cleminson, and his wife. immediately the three persons were brought forth to hold an interview with the officers who had made the demand, and the officers told them they had now a chance to save their lives, for they calculated to destroy the people, and lay the city in ashes. they replied to the officers, and said, "if the people must be destroyed, and the city burned to ashes, we will remain in the city and die with them." the officers immediately returned, and the army retreated, and encamped about a mile and a half from the city. a messenger was immediately despatched with a white flag, from the colonel of the militia of far west, requesting an interview with general atchinson, and general doniphan; but, as the messenger approached the camp, he was shot at by bogard, the methodist preacher. the name of the messenger was charles c. rich, who is now brigadier-general in the nauvoo legion. however, he gained permission to see general doniphan. he also requested an interview with general atchison. general doniphan said, that general atchison had been dismounted by a special order of the governor, a few miles back, and had been sent back to liberty, clay county. he also stated, that the reason was, that he (atchison), was too merciful unto the "mormons;" and boggs would not let him have the command, but had given it to general lucas, who was from jackson county, and whose heart had become hardened by his former acts of rapine and bloodshed, he being one of the leaders in murdering, driving, plundering, and burning some two or three hundred houses belonging to the "mormon" people in that county, in the years 1833 and 1834. mr. rich requested general doniphan to spare the people, and not suffer them to be massacred until the next morning, it then being evening. he coolly agreed that he would not, and also said, that "he had not as yet received the governor's order, but expected it every hour, and should not make any further move until he had received it; but he would not make any promises so far as regards neil gillum's army," (he having arrived a few minutes previously, and joined the main body of the army, he knowing well at what hour to form a junction with the main body). mr. rich then returned to the city, giving this information. the colonel immediately despatched a second messenger with a white flag, to request another interview with general doniphan, in order to touch his sympathy and compassion, and if it were possible for him to use his best endeavors to preserve the lives of the people. on the return of this messenger, we learned that several persons had been killed by some of the soldiers, who were under the command of general lucas. one mr. carey had his brains knocked out by the breech of a gun, and he lay bleeding several hours, but his family were not permitted to approach him, nor any one else allowed to administer relief to him whilst he lay upon the ground in the agonies of death. mr. carey had just arrived in the country, from the state of ohio, only a few hours previous to the arrival of the army. he had a family consisting of a wife and several small children. he was buried by lucius n. scovil, who is now the senior warden of the nauvoo legion. another man, of the name of john tanner, was knocked on the head at the same time, and his skull laid bare the width of a man's hand, and he lay, to all appearance, in the agonies of death for several hours; but by the permission of general doniphan, his friends brought him out of the camp, and with good nursing he slowly recovered, and is now living. there was another man, whose name is powell, who was beat on the head with the breech of a gun until his skull was fractured, and his brains ran out in two or three places. he is now alive, and resides in this county, but has lost the use of his senses; several persons of his family were also left for dead, but have since recovered. these acts of barbarity were also committed by the soldiers under the command of general lucas, previous to having received the governor's order of extermination. it was on the evening of the thirtieth of october, according to the best of my recollection, that the army arrived at far west, the sun about half an hour high. in a few moments afterwards, cornelius gillum arrived with his army and formed a junction. this gillum had been stationed at hunter's mills for about two months previous to that time--committing depredations upon the inhabitants, capturing men, women, and children, and carrying them off as prisoners, lacerating their bodies with hickory withes. the army of gillum were painted like indians, some of them were more conspicuous than were others, designated by red spots, and he also was painted in a similar manner, with red spots marked on his face, and styled himself the "delaware chief." they would whoop, and hollow, and yell, as nearly like indians as they could, and continued to do so all that night. in the morning early the colonel of militia sent a messenger into the camp, with a white flag, to have another interview with gen. doniphan. on his return he informed us that the governor's order had arrived. general doniphan said, "that the order of the governor was, to exterminate the 'mormons' by god, but he would be d--d if he would obey that order, but general lucas might do as he pleased." we immediately learned from general doniphan, that the governor's order that had arrived was only a copy of the original, and that the original order was in the hands of major general clark, who was on his way to far west, with an additional army of six thousand men. immediately after this there came into the city a messenger from haun's mill, bringing the intelligence of an awful massacre of the people who were residing in that place, and that a force of two or three hundred, detached from the main body of the army, under the superior command of colonel ashley, but under the immediate command of captain nehemiah comstock, who, the day previous, had promised them peace and protection, but on receiving a copy of the governor's order, "to exterminate or expel," from the hands of colonel ashley, he returned upon them the following day, and surprised and massacred the whole population of the town, and then came on to the town of far west, and entered into conjunction with the main body of the army. the messenger informed us that he, himself, with a few others, fled into the thickets, which preserved them from the massacre, and on the following morning they returned, and collected the dead bodies of the people, and cast them into a well; and there were upwards of twenty who were dead or mortally wounded, and there are several of the wounded, who are now living in this city. one of the name of yocum, has lately had his leg amputated, in consequence of wounds he then received. he had a ball through his head, which entered near his eye and came out at the back part of his head, and another ball passed through one of his arms. the army during all the while they had been encamped in far west, continued to lay waste fields of corn, making hogs, sheep, and cattle common plunder, and shooting them down for sport. one man shot a cow, and took a strip of her skin, the width of his hand, from her head to her tail, and tied it around a tree to slip his halter into to tie his horse to. the city was surrounded with a strong guard, and no man, woman, or child was permitted to go out or come in, under the penalty of death. many of the citizens were shot, in attempting to get out to obtain sustenance for themselves and families. there was one field fenced in, consisting of twelve hundred acres, mostly covered with corn. it was entirely laid waste by the horses of the army, and the next day after the arrival of the army, towards evening, col. hinkle came up from the camp, requesting to see my brother joseph, parley p. pratt, sidney rigdon, lyman wight, and george w. robinson, stating that the officers of the army wanted a mutual consultation with those men, also stating that generals doniphan, lucas, wilson, and graham, (however, general graham is an honorable exception: he did all he could to preserve the lives of the people, contrary to the order of the governor,) he (hinkle) assured them that these generals had pledged their sacred honor, that they should not be abused or insulted; but should be guarded back in safety in the morning, or so soon as the consultation was over. my brother joseph replied, that he did not know what good he could do in any consultation, as he was only a private individual: however, he said that he was always willing to do all the good he could, and would obey every law of the land, and then leave the event with god. they immediately started with col. hinkle to go down into the camp. as they were going down, about half way to the camp, they met general lucas with a phalanx of men, with a wing to the right and to the left, and a four-pounder in the center. they supposed he was coming with this strong force to guard them into the camp in safety; but, to their surprise, when they came up to general lucas, he ordered his men to surround them, and hinkle stepped up to the general and said, "these are the prisoners i agreed to deliver up." general lucas drew his sword, and said, "gentlemen, you are my prisoners," and about that time the main army were on their march to meet them. they came up in two divisions, and opened to the right and left, and my brother and his friends were marched down through their lines, with a strong guard in front, and the cannon in the rear, to the camp, amidst the whoopings, hollowings, yellings, and shoutings of the army, which were so horrid and terrific, that they frightened the inhabitants of the city. it is impossible to describe the feelings of horror and distress of the people. after being thus betrayed, they were placed under a strong guard of thirty men, armed _cap-a-pie_, which were relieved every two hours. there they were compelled to lie on the cold ground that night, and were told in plain language that they need never to expect their liberties again. so far for their honors pledged. however, this was as much as could be expected from a mob under the garb of military and executive authority in the state of missouri. on the next day, the soldiers were permitted to patrol the streets, to abuse and insult the people at their leisure, and enter into houses and pillage them, and ravish the women, taking away every gun, and every other kind of arms or military implements. and about twelve o'clock that day, col. hinkle came to my house with an armed force, opened the door, and called me out of doors and delivered me up as a prisoner unto that force. they surrounded me and commanded me to march into the camp. i told them that i could not go, my family were sick, and i was sick myself, and could not leave home. they said they did not care for that, i must and should go. i asked when they would permit me to return. they made me no answer, but forced me along with the point of the bayonet into the camp, and put me under the same guard with my brother joseph; and within about half an hour afterwards, amasa lyman was also brought, and placed under the same guard. there we were compelled to stay all that night, and lie on the ground; but along some time in the same night, col. hinkle came to me and told me that he had been pleading my case before the court-martial, but he was afraid he should not succeed. he said there was a court-martial then in session, consisting of thirteen or fourteen officers, circuit judge a. a. king, and mr. birch, district attorney, also sashiel woods, presbyterian priest, and about twenty other priests of the different religious denominations in that county. he said they were determined to shoot us on the next morning in the public square in far west. i made him no reply. on the next morning about sunrise, gen. doniphan ordered his brigade to take up the line of march, and leave the camp. he came to us where we were under guard, to shake hands with us, and bid us farewell. his first salutation was, "by god, you have been sentenced by the court-martial to be shot this morning; but i will be d--d if i will have any of the honor of it, or any of the disgrace of it; therefore i have ordered my brigade to take up the line of march, and to leave the camp, for i consider it to be cold-blooded murder, and i bid you farewell," and he went away. this movement of general doniphan made considerable excitement in the army, and there were considerable whisperings among the officers. we listened very attentively, and frequently heard it mentioned by the guard, that the d--d "mormons" would not be shot this time. in a few moments the guard was relieved with a new set; one of the new guard said, that the d--d "mormons" would not be shot this time, for the movement of general doniphan had frustrated the whole plan, and that the officers had called another court-martial, and had ordered us to be taken to jackson county, and there to be executed. and in a few moments two large wagons drove up, and we were ordered to get into them. while we were getting into them, there came up four or five men armed with guns, who drew up, and snapped their guns at us, in order to kill us. some flashed in the pan, and others only snapped, but none of their guns went off. they were immediately arrested by several officers, and their guns taken from them, and the drivers drove off. we requested of general lucas, to let us go to our houses and get some clothing. in order to do this we had to be driven up into the city. it was with much difficulty that we could get his permission to go and see our families, and get some clothing; but, after considerable consultation, we were permitted to go under a strong guard of five or six men to each of us, and we were not permitted to speak to any one of our families, under the pain of death. the guard that went with me ordered my wife to get me some clothes immediately--within two minutes; and if she did not do it, i should go off without them. i was obliged to submit to their tyrannical orders, however painful it was, with my wife and children clinging to my arms and to the skirts of my garments, and was not permitted to utter to them a word of consolation and in a moment was hurried away from them at the point of the bayonet. we were hurried back to the wagons and ordered into them, all in about the same space of time. in the meanwhile, our father, and mother, and sisters, had forced their way to the wagons to get permission to see us, but were forbidden to speak to us, and we were immediately driven off for jackson county. we traveled about twelve miles that evening, and encamped for the night. the same strong guard was kept around us, and was relieved every two hours, and we were permitted to sleep on the ground. the nights were then cold, with considerable snow on the ground, and for the want of covering and clothing we suffered extremely with the cold. that night was the commencement of a fit of sickness from which i have not wholly recovered unto this day, in consequence of my exposure to the inclemency of the weather. our provision was fresh beef, roasted in the fire on a stick; the army having no bread, in consequence of the want of mills to grind the grain. in the morning, at the dawn of day, we were forced on our journey, and were exhibited to the inhabitants along the road, the same as they exhibit a caravan of elephants or camels. we were examined from head to foot by men, women, and children, only i believe they did not make us open our mouths to look at our teeth. this treatment was continued incessantly, until we arrived at independence, in jackson county. after our arrival, at independence, we were driven all through the town for inspection, and then we were ordered into an old log house, and there kept under guard as usual, until supper, which was served up to us, as we sat upon the floor, or on billets of wood, and we were compelled to stay in that house all that night and the next day. they continued to exhibit us to the public by letting the people come in and examine us, and then go away and give place for others alternately, all that day and the next night; but on the morning of the following day, we were all permitted to go to the tavern to eat and to sleep, but afterwards they made us pay our own expenses for board, lodging, and attendance, and for which they made a most exhorbitant charge. we remained in the tavern about two days and two nights, when an officer arrived with authority from general clark to take us back to richmond, ray county, where the general had arrived with his army, to await our arrival there; but on the morning of our start for richmond, we were informed by general wilson that it was expected by the soldiers that we would be hung up by the necks on the road, while on the march to that place, and that it was prevented by a demand made for us by general clark, who had the command in consequence of seniority, and, that it was his prerogative to execute us himself, and he should give us up into the hands of the officer, who would take us to general clark, and he might do with us as he pleased. during our stay at independence, the officers informed us that there were eight or ten horses in the place belonging to the "mormon" people, which had been stolen by the soldiers, and that we might have two of them to ride upon, if we would cause them to be sent back to the owners after our arrival at richmond. we accepted of them, and they were rode to richmond, and the owners came there and got them. we started in the morning under our new officer, colonel price, of keytsville, chariton county, mo., with several other men to guard us over. we arrived there on friday evening, the ninth day of november, and were thrust into an old log house, with a strong guard placed over us. after we had been there for the space of half an hour, there came in a man, who was said to have some notoriety in the penitentiary, bringing in his hands a quantity of chains and padlocks. he said he was commanded by general clark to put us in chains. immediately the soldiers rose up, and pointing their guns at us, placed their thumb on the cock, and their finger on the trigger, and the state's prison keeper went to work, putting a chain around the leg of each man, and fastening it on with a padlock, until we were all chained together, seven of us. in a few moments came in general clark. we requested to know of him what was the cause of all this harsh and cruel treatment. he refused to give us any information at that time, but said he would in a few days; so we were compelled to continue in that situation--camping on the floor, all chained together, without any chance or means to be made comfortable, having to eat our victuals as they were served up to us, using our fingers and teeth instead of knives and forks. whilst we were in this situation, a young man, of the name of grant, brother-inlaw to my brother, william smith, came to see us, and put up at the tavern where general clark made his quarters. he happened to come in time to see general clark make choice of his men to shoot us on monday morning, the twelfth day of november; he saw them make choice of their rifles, and load them with two balls in each; and after they had prepared their guns, general clark saluted them by saying, "gentlemen, you shall have the honor of shooting the 'mormon' leaders, on monday morning, at eight o'clock!" but in consequence of the influence of our friends, the heathen general was intimidated, so that he durst not carry his murderous design into execution, and sent a messenger immediately to fort leavenworth, to obtain the military code of laws. after the messenger's return, the general was employed, nearly a whole week, examining the laws, so monday passed away without our being shot. however, it seemed like foolishness to me, for so great a man as general clark pretended to be, should have to search the military law to find out whether preachers of the gospel, who never did military duty, could be subject to court-martial. however, the general seemed to learn that fact after searching the military code, and came into the old log cabin, where we were under guard and in chains, and told us he had concluded to deliver us over to the civil authorities, as persons guilty of treason, murder, arson, larceny, theft, and stealing. the poor, deluded general did not know the difference between theft, larceny, and stealing. accordingly, we were handed over to the pretended civil authorities, and the next morning our chains were taken off, and we were guarded to the court house, where there was a pretended court in session; austin a. king being the judge, and mr. birch, the district attorney, the two extremely, and very honorable gentlemen, who sat on the court-martial when we were sentenced to be shot. witnesses were called up and sworn, at the point of the bayonet, and if they would not swear to the things they were told to do, they were threatened with instant death; and i do know, positively, that the evidence given in by those men, whilst under duress, was false. this state of things was continued twelve or fourteen days, and after that, we were ordered by the judge, to introduce some rebutting evidence, saying, if we did not do it, we would be thrust into prison. i could hardly understand what the judge meant, for i considered we were in prison already, and could not think of anything but the persecutions of the days of nero, knowing that it was a religious persecution, and the court an inquisition; however, we gave him the names of forty persons, who were acquainted with all the persecutions and sufferings of the people. the judge made out a subpoena, and inserted the names of those men, and caused it to be placed in the hands of bogard, the notorious methodist minister, and he took fifty armed soldiers, and started for far west. i saw the subpoena given to him and his company, when they started. in the course of a few days, they returned with most all those forty men, whose names were inserted in the subpoena, and thrust them into jail, and we were not permitted to bring one of them before the court; but the judge turned upon us, with an air of indignation, and said, "gentlemen, you must get your witnesses, or you shall be committed to jail immediately, for we are not going to hold the court open, on expense, much longer for you, anyhow." we felt very much distressed and oppressed at that time. colonel wight said, "what shall we do? our witnesses are all thrust into prison, and probably will be, and we have no power to do anything; of course we must submit to this tyranny and oppression; we cannot help ourselves." several others made similar expressions, in the agony of their souls, but my brother joseph did not say anything, he being sick at that time with the toothache, and ague in his face, in consequence of a severe cold brought on by being exposed to the severity of the weather. however, it was considered best by general doniphan and lawyer reese, that we should try to get some witnesses, before the pretended court. accordingly, i myself gave the names of about twenty other persons; the judge inserted them in a subpoena, and caused it to be placed in the hands of bogard, the methodist priest, and he again started off with his fifty soldiers, to take those men prisoners, as he had done to the forty others. the judge sat and laughed at the good opportunity of getting the names, that they might the more easily capture them, and so bring them down to be thrust into prison, in order to prevent us from getting the truth before the pretended court, of which himself was the chief inquisitor or conspirator. bogard returned from his second expedition, with one prisoner only, whom he also thrust into prison. the people at far west had learned the intrigue, and had left the state, having been made acquainted with the treatment of the former witnesses. but we, on learning that we could not obtain witnesses, whilst privately consulting with each other what we should do, discovered a mr. allen, standing by the window on the outside of the house; we beckoned to him as though we would have him come in. he immediately came in. at that time judge king retorted upon us again, saying, "gentlemen, are you not going to introduce some witnesses;" also saying it was the last day he should hold the court open for us, and if we did not rebut the testimony that had been given against us, he should have to commit us to jail. i had then got mr. allen into the house, and before the court, so called. i told the judge we had one witness, if he would be so good as to put him under oath; he seemed unwilling to do so, but after a few moments' consultation the state's attorney arose and said, he should object to that witness being sworn, and, that he should object to that witness giving in his evidence at all; stating that this was not a court to try the case, but only a court of investigation on the part of the state. upon this, general doniphan arose, and said, he would "be god d--d, if the witness should not be sworn, and that it was a damned shame, that these defendants should be treated in this manner; that they could not be permitted to get one witness before the court, whilst all their witnesses, even forty at a time, have been taken by force of arms, and thrust into the 'bull pen'--in order to prevent them from giving their testimony." after doniphan sat down, the judge permitted the witness to be sworn, and enter upon his testimony. but so soon as he began to speak, a man by the name of cook, who was a brother-in-law to priest bogard, the methodist, and who was a lieutenant, and whose place at that time was to superintend the guard, stepped in before the pretended court, and took him by the nape of his neck, and jammed his head down under the pole or log of wood that was placed up around the place where the inquisition was sitting, to keep the by-standers from intruding upon the majesty of the inquisitors, and jammed him along to the door, and kicked him out of doors. he instantly turned to some soldiers, who were standing by him, and said to them, "go and shoot him, d--n him, shoot him, d--n him." the soldiers ran after the man to shoot him--he fled for his life, and with great difficulty made his escape. the pretended court immediately arose, and we were ordered to be carried to liberty, clay county, and there to be thrust into jail. we endeavored to find out for what cause, but, all that we could learn was, because we were "mormons." the next morning a large wagon drove up to the door, and a blacksmith came into the house with some chains and handcuffs. he said his orders from the judge were to handcuff us, and chain us together. he informed us that the judge had made out a mittimus, and sentenced us to jail for treason; he also said, the judge had done this, that we might not get bail; he also said the judge stated his intention to keep us in jail, until all the "mormons" were driven out of the state; he also said that the judge had further stated, that if he let us out before the "mormons" had left the state, that we would not let them leave, and there would be another d--d fuss kicked up. i also heard the judge say myself, whilst he was sitting in his pretended court, that there was no law for us, nor the "mormons" in the state of missouri; that he had sworn to see them exterminated, and to see the governor's order executed to the very letter, and that he would do so; however, the blacksmith proceeded, and put the irons upon us, and we were ordered into the wagon, and were driven off for clay county, and as we journeyed along on the road, we were exhibited to the inhabitants. and this course was adopted all the way, thus making a public exhibition of us, until we arrived at liberty, clay county. there we were thrust into prison again, and locked up, and were held there in close confinement for the space of six months, and our place of lodging was the square side of a hewed white oak log, and our food was anything but good and decent. poison was administered to us three or four times; the effect it had upon our system was that it vomited us almost to death, and then we would lay some two or three days in a torpid, stupid state, not even caring or wishing for life. the poison being administered in too large doses, or it would inevitably have proved fatal, had not the power of jehovah interposed on our behalf, to save us from their wicked purpose. we were also subjected to the necessity of eating human flesh for the space of five days, or go without food, except a little coffee, or a little corn bread--the latter i chose in preference to the former. we none of us partook of the flesh, except lyman wight. we also heard the guard which was placed over us, making sport of us, saying, that they had fed us upon "'mormon' beef." i have described the appearance of this flesh to several experienced physicians, and they have decided that it was human flesh. we learned afterwards, by one of the guard, that it was supposed, that that act of savage cannibalism, in feeding us with human flesh, would be considered a popular deed of notoriety, but the people, on learning that it would not take, tried to keep it secret; but the fact was noised abroad before they took that precaution. whilst we were incarcerated in prison, we petitioned the supreme court of the state of missouri twice for _habeas corpus_; but were refused both times, by judge reynolds, who is now the governor of that state. we also petitioned one of the county judges for a writ of _habeas corpus_, which was granted in about three weeks afterwards, but were not permitted to have any trial--we were only taken out of jail, and kept out for a few hours, and then remanded back again. in the course of three or four days after that time, judge turnham came into the jail in the evening, and said he had permitted mr. rigdon to get bail, but said he had to do it in the night, and had also to get away in the night, and unknown to any of the citizens, or they would kill him, for they had sworn to kill him if they could find him. and as to the rest of us, he dared not let us go, for fear of his own life, as well as ours. he said it was d--d hard to be confined under such circumstances; for he knew we were innocent men! and he said the people also knew it; and that it was only a persecution and treachery, and the scenes of jackson county acted over again, for fear that we would become too numerous in that upper country. he said the plan was concocted from the governor, down to the lowest judge; and that that baptist priest, riley, was riding into town every day to watch the people, stirring up the minds of the people against us all he could, exciting them, and stirring up their religious prejudices against us, for fear they would let us go. mr. rigdon, however, got bail, and made his escape to illinois. the jailor, samuel tillery, esq., told us also, that the whole plan was concocted by the governor, down to the lowest judge, in that upper country, early in the previous spring, and that the plan was more fully carried out at the time that general atchison went down to jefferson city with generals wilson, lucas, and gillum, the self-styled "delaware chief." this was sometime in the month of september, when the mob were collected at de witt, in carroll county. he also told us that the governor was now ashamed enough of the whole transaction, and would be glad to set us at liberty if he dared to do it; but, said he, you need not be concerned, for the governor has laid a plan for your release. he also said that esquire birch, the state's attorney, was appointed to be circuit judge, on the circuit passing through daviess county, and that he (birch) was instructed to fix the papers, so that we would be sure to be clear of any incumbrance in a very short time. some time in april we were taken to daviess county, as they said, to have a trial; but when we arrived at that place, instead of finding a court or jury, we found another inquisition, and birch, who was the district attorney--the same man who was one of the court-martial when we were sentenced to death--was now the circuit judge of that pretended court, and the grand jury that was empannelled were all at the massacre at haun's mill, and lively actors in that awful, solemn, disgraceful, cool-blooded murder; and all the pretense they made of excuse was, they had done it because the governor ordered them to do it. the same jury sat as a jury in the day time, and were placed over us as a guard in the night time; they tantalized and boasted over us of their great achievements at haun's mill and other places, telling us how many houses they had burned, and how many sheep, cattle, and hogs they had driven off, belonging to the "mormons," and how many rapes they had committed, and what kicking and squealing there was among the d--d bitches, saying that they lashed one woman upon one of the d--d "mormon" meeting benches, tying her hands and her feet fast, and sixteen of them abused her as much as they had a mind to, and then left her bound and exposed in that distressed condition. these fiends of the lower region boasted of these acts of barbarity, and tantalized our feelings with them for ten days. we had heard of these acts of cruelty previous to this time, but were slow to believe that such acts of cruelty had been perpetrated. the lady who was the subject of their brutality did not recover her health, to be able to help herself, for more than three months afterwards. this grand jury constantly celebrated their achievements with grog and glass in hand, like the indian warriors at their dances, singing and telling each other of their exploits, in murdering the "mormons," in plundering their houses, and carrying off their property. at the end of every song, they would bring in the chorus, "god d--n god, god d--n jesus christ, god d--n the presbyterians, god d--n the baptists, god d--n the methodists!" reiterating one sect after another in the same manner, until they came to the "mormons;" to them it was, "god d--n, the god d--n 'mormons!' we have sent them to hell." then they would slap their hands and shout, "hosannah, hosannah, glory to god!" and fall down on their backs, and kick with their feet a few moments; then they would pretend to have swooned away in a glorious trance, in order to imitate some of the transactions at camp meetings. then they would pretend to come out of their trance, and would shout, and again slap their hands, and jump up, while one would take a bottle of whiskey and a tumbler, and turn it out full of whiskey, and pour it down each other's necks, crying, "d--n it, take it, you must take it;" and if any one refused to drink the whiskey, others would clinch him, while another poured it down his neck, and what did not go down the inside went down the outside. this is a part of the farce acted out by the grand jury of daviess county, while they stood over us as guards for ten nights successively. and all this in the presence of the great judge birch! who had previously said in our hearing that there was no law for "mormons" in the state of missouri. his brother was then acting as district attorney in that circuit, and, if anything, was a greater cannibal than the judge. after all these ten days of drunkenness, we were informed that we were indicted for treason, murder, arson, larceny, theft, and stealing. we asked for a change of venue from that county to marion county, but they would not grant it; but they gave us a change of venue from daviess to boon county, and a mittimus was made out by the pretended judge birch, without date, name, or place. they fitted us out with a two-horse wagon and horses, and four men, besides the sheriff, to be our guard. there were five of us. we started from gallatin, the sun about two hours high, p. m., and went as far as diahman that evening, and staid till morning. there we bought two horses of the guard, and paid for one of them in our clothing which we had with us, and for the other we gave our note. we went down that day as far as judge morin's, a distance of some four or five miles. there we staid until the morning, when we started on our journey to boon county, and traveled on the road about twenty miles distance. there we bought a jug of whiskey, with which we treated the company, and while there the sheriff showed us the mittimus before referred to, without date or signature, and said that judge birch told him never to carry us to boon county, and never to show the mittimus, "and," said he, "i shall take a good drink of grog, and go to bed, you may do as you have a mind to." three others of the guard drank pretty freely of whiskey, sweetened with honey; they also went to bed, and were soon asleep, and the other guard went along with us and helped to saddle the horses. two of us mounted the horses, and the other three started on foot, and we took our change of venue for the state of illinois, and, in the course of nine or ten days, we arrived in quincy, adams county, illinois, where we found our families in a state of poverty, although in good health, they having been driven out of the state previously, by the murderous militia, under the exterminating order of the executive of missouri. and now the people of that state, a portion of them, would be glad to make the people of this state believe that my brother joseph has committed treason, for the purpose of keeping up their murderous and hellish persecution; and they seem to be unrelenting, and thirsting for the blood of innocence, for i do know, most positively, that my brother joseph has not committed treason, nor violated one solitary item of law or rule in the state of missouri. but i do know that the "mormon" people, _en masse_, were driven out of that state after being robbed of all they had, and they barely escaped with their lives, as well as my brother joseph, who barely escaped with his life. his family also were robbed of all they had, and barely escaped with the skin of their teeth, and all of this in consequence of the exterminating order of governor boggs, the same being confirmed by the legislature of that state. and i do know, so does this court, and every rational man who is acquainted with the circumstances, and every man who shall hereafter become acquainted with the particulars thereof will know, that governor boggs, and generals clark, lucas, wilson, and gilliam, also austin a. king, have committed treason upon the citizens of missouri, and did violate the constitution of the united states, and also the constitution and laws of the state of missouri, and did exile and expel, at the point of the bayonet, some twelve or fourteen thousand inhabitants from the state; and did murder some three or four hundreds of men, women, and children, in cold blood, and in the most horrid and cruel manner possible; and the whole of it was caused by religious bigotry and persecution, because the "mormons" dared to worship almighty god according to the dictates of their own consciences, and agreeable to his divine will, as revealed in the scriptures of eternal truth, and had turned away from following the vain traditions of their fathers, and would not worship according to the dogmas and commandments of those men who preach for hire and divine for money, and teach for doctrine the precepts of men, expecting that the constitution of the united states would have protected them therein. but notwithstanding the "mormon" people had purchased upwards of two hundred thousand dollars' worth of land, most of which was entered and paid for at the land office of the united states, in the state of missouri; and although the president of the united states has been made acquainted with these facts, and the particulars of our persecutions and oppressions, by petition to him and to congress, yet they have not even attempted to restore the "mormons" to their rights, or given any assurance that we may hereafter expect redress from them. and i do also know most positively and assuredly, that my brother joseph smith, senior, has not been in the state of missouri since the spring of the year 1839. and further this deponent saith not. _hyrum smith_. chapter l. removal of the smith family to illinois. at the time when joseph went into the enemy's camp, mr. smith and myself stood in the door of the house in which we were then living, and could distinctly hear their horrid yellings. not knowing the cause, we supposed they were murdering him. soon after the screaming commenced, five or six guns were discharged. at this, mr. smith, folding his arms tight across his heart, cried out, "oh, my god! my god! they have killed my son! they have murdered him! and i must die, for i cannot live without him!" i had no word of consolation to give him, for my heart was broken within me--my agony was unutterable. i assisted him to the bed, and he fell back upon it helpless as a child, for he had not strength to stand upon his feet. the shrieking continued; no tongue can describe the sound which was conveyed to our ears; no heart can imagine the sensations of our breasts, as we listened to those awful screams. had the army been composed of so many blood-hounds, wolves, and panthers, they could not have made a sound more terrible. my husband was immediately taken sick, and never afterwards entirely recovered, yet he lived about two years, and was occasionally quite comfortable, and able to attend meetings. when they were about starting from far west, a messenger came and told us that if we ever saw our sons alive, we must go immediately to them, for they were in a wagon that would start in a few minutes for independence, and in all probability they would never return alive. receiving this intimation, lucy and myself set out directly for the place. on coming within about a hundred yards of the wagon, we were compelled to stop, for we could press no further through the crowd. i therefore appealed to those around me, exclaiming, "i am the mother of the prophet--is there not a gentleman here, who will assist me to that wagon, that i may take a last look at my children, and speak to them ones more before i die?" upon this, one individual volunteered to make a pathway through the army, and we passed on, threatened with death at every step, till at length we arrived at the wagon. the man who led us through the crowd spoke to hyrum, who was sitting in front, and, telling him that his mother had come to see him, requested that he should reach his hand to me. he did so, but i was not allowed to see him; the cover was of strong cloth, and nailed down so close, that he could barely get his hand through. we had merely shaken hands with him, when we were ordered away by the mob, who forbade any conversation between us, and, threatening to shoot us, they ordered the teamster to drive over us. our friend then conducted us to the back part of the wagon, where joseph sat, and said, "mr. smith, your mother and sister are here, and wish to shake hands with you." joseph crowded his hand through between the cover and wagon, and we caught hold of it; but he spoke not to either of us, until i said, "joseph, do speak to your poor mother once more--i cannot bear to go till i hear your voice." "god bless you, mother!" he sobbed out. then a cry was raised, and the wagon dashed off, tearing him from us just as lucy was pressing his hand to her lips, to bestow upon it a sister's last kiss--for he was then sentenced to be shot. for some time our house was filled with mourning, lamentation, and woe; but, in the midst of my grief, i found consolation that surpassed all earthly comfort. i was filled with the spirit of god, and received the following by the gift of prophesy: "let your heart be comforted concerning your children, they shall not be harmed by their enemies; and, in less than four years, joseph shall speak before the judges and great men of the land, for his voice shall be heard in their councils. and in five years from this time he will have power over all his enemies." this relieved my mind, and i was prepared to comfort my children. i told them what had been revealed to me, which greatly consoled them. as soon as william was able to stir about a little he besought his father to move to illinois, but mr. smith would not consent to this, for he was in hopes that our sons would be liberated, and peace again be restored, but finally said that the family might get ready to move, and then, if we were obliged to go, there would be nothing to hinder us. our business in far west had been trading in corn and wheat, as well as keeping a boarding house. when the mob came in, we had considerable grain on hand, but very little flour or meal, therefore we sent a man who was living with us to mill with fourteen sacks of grain; but the miller considered it unsafe to allow the brethren to remain about his premises, as the mob were near at hand, and he was afraid they would burn his buildings. consequently, the young man returned without his grain, and, for breadstuff, we were for a long time obliged to pound corn in a samp-mortar. many subsisted altogether upon parched corn for some length of time. the brethren were all driven in from the country. there was an acre of ground in front of our house, completely covered with beds, lying in the open sun, where families were compelled to sleep, exposed to all kinds of weather; these were the last who came into the city, and, as the houses were all full, they could not find a shelter. it was enough to make the heart ache to see the children, sick with colds, and crying around their mothers for food, whilst their parents were destitute of the means of making them comfortable. it may be said that, if joseph smith had been a prophet, he would have foreseen the evil, and provided against it. to this i reply, he did all that was in his power to prevail upon his brethren to move into far west, before the difficulty commenced, and at a meeting, three weeks previous, he urged the brethren to make all possible haste in moving both their houses and their provisions into the city. but this counsel appeared to them unreasonable and inconsistent, therefore they did not heed it. if the brethren at haun's mill had hearkened to counsel, it would, without doubt, have saved their lives; but, as the consequences of their negligence are already published, and as my mind is loth to dwell upon these days of sorrow, i shall only give those facts which have not been published. while the mob was in the city, william went out one day to feed his horse, but the horse was gone. it was not long, however, before a soldier, who had been absent on a dispatch, rode him into the yard. william took the horse by the bridle, and ordered the soldier to dismount, which he did, and left the horse in william's hands again. the brethren were compelled to lay down their arms, and sign away their property. this was done quite near our house. i distinctly heard general clark's notable speech; and, without any great degree of alarm, i heard him declare, concerning joseph and hyrum, that "their die was cast, their doom was fixed, and their fate was sealed." not long after hyrum was taken, joseph fielding, his youngest son, was born. this was mary's first child. she never saw her husband but once after she became a mother before leaving the state. she suffered beyond description in her sickness, but, in all her afflictions, her sister, mrs. thompson, stood by her to nurse and comfort her, and, by the best of attention, she gained sufficient strength to accompany emma to the prison once before she left the state. at this time, my husband sent to joseph to know if it was the will of the lord that we should leave the state. whereupon joseph sent him a revelation which he had received while in prison, which satisfied my husband's mind, and he was willing to remove to illinois as soon as possible. after this, william took his own family, without further delay, to quincy, thence to plymouth, where he settled himself, and afterwards sent back the team for his father's family. just as we got our goods into the wagon, a man came to us and said, that sidney rigdon's family were ready to start, and must have the wagon immediately. accordingly, our goods were taken out, and we were compelled to wait until the team could come after us again. we put our goods into the wagon a second time, but the wagon was wanted for emma and her family, so our goods were again taken out. however, we succeeded, after a long time, in getting one single wagon to convey beds, clothing, and provisions for our family, salisbury's family, and mr. mcleries' family, besides considerable luggage for don carlos, who, with his family and the remainder of his baggage, was crowded into a buggy, and went in the same company with us. the first day we arrived at a place called tinney's grove, where we lodged, over night, in an old log house, which was very uncomfortable. half of the succeeding day i traveled on foot. that night we stayed at the house of one mr. thomas, who was then a member of the church. on the third day, in the afternoon, it began to rain. at night we stopped at a house, and asked permission to stay till morning. the man to whom we applied showed us a miserable out-house, which was filthy enough to sicken the stomach, and told us, if we would clean this place, and haul our own wood and water, we might lodge there. to this we agreed, and, with much trouble, we succeeded in making a place for our beds. for the use of this loathsome hovel, he charged us seventy-five cents. we traveled all the next day in a pouring rain. we asked for shelter at many places, but were refused. at last we came to a place, quite like the one where we spent the previous night. here we spent the night without fire. on the fifth day, just before arriving at palmyra, in missouri, don carlos called to mr. smith, and said, "father, this exposure is too bad, and i will not bear it any longer; the first place that i come to that looks comfortable, i shall drive up and go into the house, and do you follow me." we soon came to a farm house, surrounded with every appearance of plenty. the house was but a short distance from the road, having in front of it a large gate. through this don carlos drove without hesitating to ask the privilege, and, after assisting us through, he started to the house, and, meeting the landlord, he said, "i do not know but that i am trespassing, but i have with me an aged father, who is sick, besides my mother, and a number of women, with small children. we have traveled two days and a half in this rain, and if we are compelled to go much further, we shall all of us die. if you will allow us to stay with you over night, we will pay you almost any price for our accommodation." "why, what do you mean, sir!" said the gentleman, "do you not consider us human beings? do you think that we would turn anything that is flesh and blood from our door, in such a time as this! drive up to the house and help your wife and children out; i'll attend to your father and mother and the rest of them." the landlord then assisted mr. smith and myself into the room in which his lady was sitting, but as she was rather ill, and he feared that the dampness of our clothing would cause her to take cold, he ordered a black servant to make a fire for her in another room. he then assisted each of our family into the house, and hung up our cloaks and shawls to dry. at this house we had everything which could conduce to comfort. the gentleman, who was esquire mann, brought us milk for our children, hauled us water to wash with, and furnished us good beds to sleep in. in the evening, he remarked that he was sent by his county, the year before, to the house of representatives, where he met one mr. carroll, who was sent from the county in which the "mormons" resided; "and if ever," said esquire mann, "i felt like fighting any man, it was him. he never once raised his voice, nor even his hand, in behalf of that abused people, once while the house was in session. i was never a member of the house before, and had not sufficient confidence to take a stand upon the floor in their behalf, as i should have done, had i been a man of a little more experience." after spending the night with this good man, we proceeded on our journey, although it continued raining, for we were obliged to travel through mud and rain to avoid being detained by high water. when we came within six miles of the mississippi river, the weather grew colder, and, in the place of rain, we had snow and hail; and the ground between us and the river was so low and swampy, that a person on foot would sink in over his ankles at every step, yet we were all of us forced to walk, or rather wade, the whole six miles. on reaching the mississippi, we found that we could not cross that night, nor yet find a shelter, for many saints were there before us, waiting to go over into quincy. the snow was now six inches deep, and still falling. we made our beds upon it, and went to rest with what comfort we might under such circumstances. the next morning our beds were covered with snow, and much of the bedding under which we lay was frozen. we rose and tried to light a fire, but, finding it impossible, we resigned ourselves to our comfortless situation. soon after this, samuel came over from quincy, and he with the assistance of seymour brunson, obtained permission of the ferryman for us to cross that day. about sunset, we landed in quincy. here samuel had hired a house, and we moved into it, with four other families. chapter li. joseph and hyrum escape from their persecutors, and return to their families. we spent the evening after we arrived in quincy in relating our adventures and escapes, while making our exit from the land of missouri, and the following circumstance, during our evening's conversation, was related by samuel, who, in company with a number of others, fled for his life before the enemy:-he said that they traveled the most secluded route that they could find, as they considered it unsafe to be seen by the inhabitants of the country. game being very scarce, they soon lacked for provisions, and finally ran out altogether: yet they pursued their journey, until they became so weak that they could proceed no further. they then held a council, in which samuel was appointed to receive the word of the lord, and they united in prayer to god, that he would make known to them the means and time of their deliverance. after a short supplication, it was manifested to samuel that they might obtain sustenance by traveling a short distance in a certain direction. this he made known to the company, and immediately set out with two others in quest of the promised food. after traveling a short time, they came to an indian wigwam, and made known to the indians by signs that they were hungry. upon this the squaw, with all possible speed, baked them some cakes, and gave each of them two; after which she sent the same number to those who remained in the woods, giving them to understand that she would send more, but she had very little flour, and her papooses would be hungry. from this time onward, the brethren succeeded in getting food sufficient to sustain them, so that none of them perished. in a few days, samuel moved his family into another house, and we were then less crowded. soon after he left, lucy was taken violently ill, and for several days she refused to take any kind of nourishment whatever. i had not long the privilege of taking care of her, as i was shortly seized with the cholera myself, and, although i suffered dreadfully with the cramp, which usually attends this disease, it was nothing in comparison to another pain, which operated upon the marrow of my bones. it seemed sometimes as though it would almost burst the bones themselves asunder. everything that could be obtained which was considered good for such diseases was administered in my case, but without effect. at length we applied to a young botanic physician, who gave me some herb tea that relieved me immediately. during my sickness, samuel brought lucy down stairs several times in his arms to see me, as they did not expect me to live any length of time, and they were willing that she should be gratified. when i recovered, i found that she had taken nothing but ice water while i was sick, but her fever was broken, and, by careful nursing, she was soon able to walk about. whilst we were sick, the ladies of quincy sent us every delicacy which the city afforded; in fact, we were surrounded with the kindest of neighbors. one mr. messer and family, in particular sought every opportunity to oblige us while we remained in the place. previous to our sickness in quincy, my husband sent brother lamoreaux to missouri, under strict injunctions to see joseph and hyrum, or find out where they were before he should return. about the time that lucy began to walk about a little, brother partridge and brother morley came to our house from lima, to see if brother lamoreaux had either written or returned. when they came we had heard nothing of him, but while they were with us he arrived in quincy, and sent us word that he had seen neither joseph nor hyrum. at this information brother partridge was in despair, and said that, when another messenger was to be sent, he would go himself, as he was instructed. i listened to him some time in silence; at last the spirit, which had so often comforted my heart, again spoke peace to my soul, and gave me an assurance that i should see my sons before the night should again close over my head. "brother partridge," i exclaimed, in tears of joy, "i shall see joseph and hyrum before tomorrow night." "no, mother smith," said he, "i am perfectly discouraged; i don't believe we shall ever see them again in the world. at any rate, do not flatter yourself that they will be here as soon as that, for i tell you that you will be disappointed. i have always believed you before, but i cannot see any prospect of this prophecy being fulfilled, but, if it is so, i will never dispute your word again." i asked him if he would stay in town long enough to prove my sayings whether they were true or false. he promised to do so. brothers partridge and morley soon afterwards left the house, in order to get further information upon the subject. after falling asleep that night, i saw my sons in vision. they were upon the prairie traveling, and seemed very tired and hungry. they had but one horse. i saw them stop and tie him to the stump of a burnt sapling, then lie down upon the ground to rest themselves; and they looked so pale and faint that it distressed me. i sprang up, and said to my husband, "oh, mr. smith, i can see joseph and hyrum, and they are so weak they can hardly stand. now they are lying asleep on the cold ground! oh, how i wish that i could give them something to eat!" mr. smith begged me to be quiet, saying that i was nervous; but it was impossible for me to rest--they were still before my eyes--i saw them lie there full two hours; then one of them went away to get something to eat, but not succeeding, they traveled on. this time, hyrum rode and joseph walked by his side, holding himself up by the stirrup leather. i saw him reel with weakness, but could render him no assistance. my soul was grieved, i rose from my bed, and spent the remainder of the night in walking the floor. the next day i made preparations to receive my sons, confident that the poor, afflicted wanderers would arrive at home before sunset. sometime in the afternoon, lucy and i were coming down stairs--she was before me. when she came to the bottom of the steps she sprang forward, and exclaimed, "there is brother baldwin. my brothers--where are they?" this was caleb baldwin, who was imprisoned with them. he told us that joseph and hyrum were then crossing the river and would soon be in quincy. lucy, hearing this, ran to carry the tidings to hyrum's family, but the excitement was not sufficient to keep up her strength. when she came to the door she fell prostrate. after recovering a little, she communicated the welcome news. when hyrum and joseph landed, they went immediately to see their families, and the next day, they, together with their wives and the rest of our connections, visited us. the quincy grays also came to our house, and saluted my sons in the most polite manner. during the afternoon, i asked joseph and hyrum, in the presence of the company, if they were not on the prairie the night previous in the situation which i have already related. they replied in the affirmative. i then asked brother partridge if he believed what i told him two days before. he answered that he would for ever after that time acknowledge me to be a true prophetess. the day passed pleasantly, and my sons returned to their homes, happy in their freedom and the society of their friends. in a short time after joseph and hyrum landed in illinois, george miller, who is now the second bishop of the church, came and informed us that he had a quantity of land in his possession; also, that upon this land were a number of log houses, which the brethren might occupy if they chose, and that he would charge them nothing for the use of them, unless it would be to repair them a little, as they needed something of this kind. my sons were pleased with his offer, and samuel, don carlos, and w. j. salisbury, renting some land of him, moved upon his premises as soon as preparations could be made for their families. chapter lii. a purchase made in the town of commerce--joseph the prophet goes to washington--the death of joseph smith, senior. in the spring of 1839, joseph and hyrum made a purchase of a tract of land in commerce, of one mr. white, and after moving their families thither, sent brother jacob g. bigler back for mr. smith and myself. when our good friend, mr. messer, learned that we were about leaving quincy, he came and spent a whole day with us. the next day we set out for commerce. after proceeding about ten miles, our carriage broke down, and, although my husband was quite sick, we were compelled to remain in the sun at least three hours before another vehicle could be procured. after this we started on, and soon arrived at bear creek, below lima. we found this stream so high that it was dangerous to ford, especially for those who were unacquainted with the crossing place, but, fortunately, we took the right direction, and, with much difficulty, succeeded in getting across. that night we stayed with sister lawrence, and the next day arrived in commerce, where we found our children in good health. we moved into a small room attached to the house in which joseph was living. here we might have enjoyed ourselves, but mr. smith continued to sink, his health constantly failing, until we found that medicine was of no benefit to him. as the season advanced, the brethren began to feel the effects of the hardships which they had endured, and also the unhealthiness of the climate in which we were then situated. they came down with the agues and bilious fevers to such an extent that there were whole families in which not one was able to help himself to a drink of cold water. among the sick were hyrum and his family, also my daughter lucy. joseph and emma, seeing the distress, commenced taking the sick into their own house, with the view of taking care of them, and making them more comfortable. this they continued to do, until their house became so crowded that they were compelled to spread a tent for that part of the family who were still on their feet, in order to make room in the house for the sick. during this time of distress, silas smith, my husband's brother, came up from pike county, illinois, to consult with mr. smith in relation to some church business, and returned with the intention of bringing his family hither, but was taken sick and died before he could accomplish it, and we never saw him again. my son william also came from plymouth about this time, and informed us that our provisions and furniture, all had been destroyed in missouri by the mob. when he returned home he took lovina, hyrum's eldest daughter, with him, hoping, as she was sick, that the ride would be a benefit to her. in this he was disappointed, for she grew worse instead of better, so that in a short time he considered it necessary to send for her father, as she was not expected to live. as her father was not able to sit up when the messenger arrived, myself and lucy went in his stead. on our arrival at plymouth, we found lovina better, and she continued to mend until she regained her health. but the ague took a fresh hold on lucy, and she remained completely under the power of the disease until the sickness in commerce had so abated that joseph was able to make us a visit. when he arrived, lucy was lying up stairs in a high fever. upon hearing his voice below, she sprang from her bed and flew' down stairs, as though she was altogether well, and was so rejoiced to hear that her relatives were all still living, and in better health than when she left them, that the excitement performed an entire cure. she soon regained her strength and we returned home. it now became necessary for joseph to take a journey to the city of washington, for he had been commanded of the lord, while in prison, to pray for redress at the feet of the president, as well as congress, when his family should be so situated that he could leave home. accordingly, joseph started, in company with sidney rigdon, elias higbee, dr. foster and porter rockwell, to fulfill this injunction. after arriving in washington, joseph and sidney waited upon his excellency martin van buren, but it was some time before they had an opportunity of laying their grievances before him; however, they at length succeeded in getting his attention. after listening to the entire history of the oppression and abuse, which we had received at the hands of our enemies, he replied, "gentlemen, your cause is just; but i can do nothing for you!" the matter was, however, laid before congress. they, too, concluded that our cause was just, but that they could do nothing for us, as missouri was a sovereign, independent state; and that the "mormons" might appeal to her for redress, for, in their opinion, she neither wanted the power nor lacked the disposition to redress the wrongs of her own citizens. during joseph's absence, mr. smith was at times very weak, and coughed dreadfully, so that some nights we had to lift him out of bed. on one occasion of this kind he expressed a fear that he should die with me alone. i told him that this would not be the case, for it was impressed upon my mind that, when he died, he would have his children around him. this comforted him much, for he was very anxious to live until joseph should return, that he might bless him again before he should die. this was in the winter of 1840. before spring he got some better, so that he was able to walk about a little, and attend a few blessing meetings, in one of which he blessed mrs. page, the wife of one of the twelve, and a young woman whom brother page had baptized and confirmed on bear creek but a few days previous. in blessing the latter, mr. smith repeated a prophecy which had been pronounced upon her head in her confirmation, as precisely as though he had been present when it was uttered, stating that the spirit testified that these things had been predicted upon her head in her confirmation, which very much surprised her, as she knew that he had not received any intimation of the same, except by the spirit of god. in march, 1840, joseph returned from the city of washington. at this time mr. smith had suffered a relapse, and was confined to his bed. on joseph's arrival, he administered to him, and, for a short time, my husband was better. in the ensuing april a conference was held in nauvoo (formerly commerce) during which the result of joseph's mission to washington was made known to the brethren; who, after hearing that their petition was rejected, concluded, as they had now tried every court which was accessible to them on earth, to lay their case before the court of heaven, and leave it in the hands of the great god. joseph, soon after his arrival, had a house built for us near his own, and one that was more commodious than that which we previously occupied. when the heat of the ensuing summer came on, my husband's health began to decline more rapidly than before. this was perhaps caused, in part, by the renewal of the missouri persecutions, for our sons were now demanded of the authorities of illinois, as fugitives from justice. in consequence of which, they were compelled to absent themselves from the city, until the writs which were issued for their arrest, were returned. about this time john c. bennett came into the city, and undertook to devise a scheme whereby joseph and hyrum, besides other brethren who were persecuted in like manner, might remain at home in peace. i do not know what he did, i only know that he seemed to be engaged in the law, as well as the gospel. my heart was then too full of anxiety about my husband, for me to enquire much into matters which i did not understand; however, the result was, joseph returned from iowa. on the evening of his return, my husband commenced vomiting blood. i sent immediately for joseph and hyrum, who, as soon as they came, gave him something that alleviated his distress. this was on saturday night. the next morning joseph came in and told his father, that he should not be troubled any more for the present with the missourians; "and," said he, "i can now stay with you as much as you wish." after which, he informed his father that it was then the privilege of the saints to be baptized for the dead. these two facts mr. smith was delighted to hear, and requested that joseph should be baptized for alvin immediately; and, as he expected to live but a short time, desired that his children would stay with him, as much as they could consistently. they were all with him, except catharine, who was detained from coming by a sick husband. mr. smith being apprised of this, sent arthur miliken, who, but a short time previous, was married to our youngest daughter, after catharine and her children; but, before he went, my husband blessed him, fearing that it would be too late when he returned. he took arthur by the hand, and said:- my son, i have given you my youngest, darling child, and will you be kind to her? "yes, father," he replied, "i will." arthur, he continued, you shall be blessed, and you shall be great in the eyes of the lord; and if you will be faithful, you shall have all the desires of your heart in righteousness. now, i want you to go after my daughter catharine, for i know, that because of the faithfulness of your heart, you will not come back without her. arthur then left, and my husband next addressed himself to me:- mother, do you not know, that you are the mother of as great a family as ever lived upon the earth? the world loves its own, but it does not love us. it hates us because we are not of the world; therefore, all its malice is poured out upon us, and they seek to take away our lives. when i look upon my children, and realize, that although they were raised up to do the lord's work, yet they must pass through scenes of trouble and affliction as long as they live upon the earth; and i dread to leave them surrounded by enemies. at this hyrum bent over his father and said:--"father, if you are taken away, will you not intercede for us at the throne of grace, that our enemies may not have so much power over us?" he then laid his hands upon hyrum's head and said:- my son, hyrum, i seal upon your head your patriarchal blessing, which i placed upon your head before, for that shall be verified. in addition to this, i now give you my dying blessing. you shall have a season of peace, so that you shall have sufficient rest to accomplish the work which god has given you to do. you shall be as firm as the pillars of heaven unto the end of your days. i now seal upon your head the patriarchal power, and you shall bless the people. this is my dying blessing upon your head in the name of jesus. amen. to joseph he said:- joseph, my son, you are called to a high and holy calling. you are even called to do the work of the lord. hold out faithful and you shall be blest and your children after you. you shall even live to finish your work. at this joseph cried out, weeping, "oh! my father, shall i?" yes, said his father, you shall live to lay out the plan of all the work which god has given you to do. this is my dying blessing on your head in the name of jesus. i also confirm your former blessing upon your head; for it shall be fulfilled. even so. amen. to samuel he said:- samuel, you have been a faithful and obedient son. by your faithfulness you have brought many into the church. the lord has seen your diligence, and you are blessed, in that he has never chastised you, but has called you home to rest; and there is a crown laid up for you, which shall grow brighter and brighter unto the perfect day. when the lord called you, he said, "samuel, i have seen thy suffering, and heard thy cries, and beheld thy faithfulness; thy skirts are clear from the blood of this generation." because of these things i seal upon your head all the blessings which i have heretofore pronounced upon you; and this my dying blessing, i now seal upon you. even so. amen. to william he said:- william, my son, thou hast been faithful in declaring the word even before the church was organized. thou hast been sick, yet thou hast traveled to warn the people. and when thou couldst not walk, thou didst sit by the wayside and call upon the lord, until he provided a way for thee to be carried. thou wast sick and afflicted, when thou wast away from thy father's house, and no one knew it to assist thee in thy afflictions; but the lord did see the honesty of thine heart, and thou wast blessed in thy mission. william, thou shalt be blest, and thy voice shall be heard in distant lands, from place to place, and they shall regard thy teachings. thou shalt be like a roaring lion in the forest, for they shall hearken and hear thee. and thou shalt be the means of bringing many sheaves to zion, and thou shalt be great in the eyes of many, and they shall call thee blessed, and i will bless thee, and thy children after thee. and the blessings which i sealed upon thy head before, i now confirm again, and thy days shall be many, thou shalt do a great work, and live as long as thou desirest life. even so. amen. to don carlos he said:- carlos, my darling son, when i blessed thee thy blessing was never written, and i could not get it done, but now i want you to get my book, which contains the blessings of my family. take your pen and fill out all those parts of your blessing which were not written. you shall have the spirit of the lord and be able to fill up all the vacancies which were left by oliver when he wrote it. you shall be great in the sight of the lord, for he sees and knows the integrity of your heart, and you shall be blessed; all that know you shall bless you. your wife and your children shall also be blessed, and you shall live to fulfill all that the lord has sent you to do. even so. amen. to sophronia he said:- sophronia, my oldest daughter, thou hadst sickness when thou wast young, and thy parents did cry over thee, to have the lord spare thy life. thou didst see trouble and sorrow, but thy troubles shall be lessened, for thou hast been faithful in helping thy father and thy mother in the work of the lord. and thou shalt be blessed, and the blessings of heaven shall rest down upon thee. thy last days shall be thy best. although thou shalt see trouble, sorrow and mourning, thou shalt be comforted, and the lord will lift thee up, and bless thee and thy family, and thou shalt live as long as thou desirest life. this dying blessing i pronounce and seal upon thy head, with thine other blessings. even so. amen. after this he rested for some time, and then said:- catharine has been a sorrowful child, trouble has she seen, the lord has looked down upon her and seen her patience, and has heard her cries. she shall be comforted when her days of sorrow are ended, then shall the lord look down upon her, and she shall have the comforts of life, and the good things of the world, then shall she rise up, and defend her cause. she shall live to raise up her family; and in time her sufferings shall be over, for the day is coming when the patient shall receive their reward. then she shall rise over her enemies, and shall have horses and land, and things around her to make her heart glad. i, in this dying blessing, confirm her patriarchal blessing upon her head, and she shall receive eternal life. even so. amen. to lucy he said:- lucy, thou art my youngest child, my darling. and the lord gave thee unto us to be a comfort and a blessing to us in our old age, therefore, thou must take good care of thy mother. thou art innocent, and thy heart is right before the lord. thou hast been with us through all the persecution; thou hast seen nothing but persecution, sickness and trouble, except when the lord hath cheered our hearts. if thou wilt continue faithful, thou shalt be blest with a house and land; thou shalt have food and raiment, and no more be persecuted and driven, as thou hast hitherto been. now, continue faithful, and thou shalt live long and be blessed, and thou shalt receive a reward in heaven. this dying blessing, and also thy patriarchal blessing, i seal upon thy head in the name of jesus. even so. amen. after this he spoke to me again, and said:- mother, do you not know, that you are one of the most singular women in the world? "no," i replied, "i do not." well i do, he continued, you have brought up my children for me by the fireside, and when i was gone from home, you comforted them. you have brought up all my children, and could always comfort them when i could not. we have often wished that we might both die at the same time, but you must not desire to die when i do, for you must stay to comfort the children when i am gone. so do not mourn, but try to be comforted. your last days shall be your best days, as to being driven, for you shall have more power over your enemies than you have had. again i say, be comforted. he then paused for some time, being exhausted. after which he said, in a tone of surprise, "i can see and hear, as well as ever i could." [_a second pause of considerable length_] "i see alvin." [_third pause_.] "i shall live seven or eight minutes." then straightening himself, he laid his hands together; after which he began to breathe shorter, and in about eight minutes, his breath stopped, without even a struggle or a sigh, and his spirit took its flight for the regions where the justified ones rest from their labors. he departed so calmly, that, for some time, we could not believe but that he would breathe again. catharine did not arrive until the evening of the second day; still we were compelled to attend to his obsequeis the day after his decease, or run the risk of seeing joseph and hyrum torn from their father's corpse before it was interred, and carried away by their enemies to prison. after we had deposited his last remains in their narrow house, my sons fled from the city, and i returned to my desolate home; and i then thought that the greatest grief which it was possible for me to feel, had fallen upon me in the death of my beloved husband. although that portion of my life which lay before me, seemed to be a lonesome, trackless waste, yet i did not think that i could possibly find, in traveling over it, a sorrow more searching, or a calamity more dreadful, than the present. but, as i hasten to the end of my story, the reader will be able to form an opinion with regard to the correctness of my conclusion. chapter liii. joseph arrested at quincy--discharged at monmouth--joseph charged with an attempt to assassinate ex-governor boggs. in the month of december, 1840, we received for nauvoo, a city charter with extensive privileges; and in february of the same winter, charters were also received for the nauvoo legion, and for the university of the city of nauvoo. not long after this the office of lieutenant-general was conferred upon joseph, by the vote of the people and a commission from the governor of the state. in the early part of the same winter, i made brother knowlton a visit on bear-creek. while there i had the misfortune to sprain one of my knees, in getting out of a wagon, and, a cold settling in the injured part, rheumatism succeeded. soon after i returned home, i was confined to my bed, and for six weeks i had watchers every night. sophronia was then with me, her husband being absent on a mission, and she assisted lucy and arthur in taking care of me. they were indefatigable in their attentions, and by their faithful care i was enabled, after a long season of helplessness, to stand upon my feet again. on the twenty-fifth of january, 1841, mary smith, samuel's wife, died, in consequence of her exposures in missouri. on the fifth of june the same year, joseph went, in company with several others, on a visit to quincy. as he was returning, governor carlin sent one of the missouri writs after him, and had him arrested for murder, treason, etc., etc. joseph choosing to be tried at monmouth, warren county, the officers brought him to nauvoo, and, after procuring witnesses, they proceeded to monmouth. esquire browning spoke in joseph's defense, and was moved upon by the spirit that was given him, in answer to the prayers of the saints; and, suffice it to say, he gained the case. the opposing attorney tried his utmost to convict joseph of the crimes mentioned in the writ, but before he had spoken many minutes, he turned sick, and vomited at the feet of the judge; which, joined to the circumstance of his advocating the case of the missourians, who are called _pukes_ by their countrymen, obtained for him the same appellation, and was a source of much amusement to the court. when joseph returned, the church was greatly rejoiced, and besought him never again to leave the city. about the first of august, don carlos was taken sick, and on the seventh he died. the particulars of his death will be given hereafter. on the first day of september, robert b. thompson, who was hyrum's brother-in-law, and associate editor with don carlos of the _times and seasons_, died of the same disease which carried carlos out of the world--supposed to be quick consumption. on the fifteenth of september joseph's youngest child died: he was named don carlos, after his uncle. on the twenty-eighth of september, hyrum's second son, named hyrum, died of a fever. the succeeding winter we were left to mourn over the ravages which death had made in our family, without interruption; but sickness ceased from among us, and the mob retired to their homes. on the sixth of may, 1842, lilburn w. boggs, ex-governor of missouri, was said to have been shot by an assassin. and, in consequence of the injuries which we had received, suspicion immediately fastened itself upon joseph, who was accused of having committed the crime. but, as he was on that day at an officers drill in nauvoo, several hundred miles from where boggs resided, and was seen by hundreds, and, on the day following, at a public training, where thousands of witnesses beheld him, we supposed that the crime, being charged upon him, was such an outrage upon common sense, that, when his persecutors became apprised of these facts, they would cease to accuse him. but in this we were disappointed, for when they found it impossible to sustain the charge in this shape, they preferred it in another, in order to make it more probable. they now accused my son of sending o. p. rockwell into missouri, with orders to shoot the ex-governor; and, from this time, they pursued both joseph and porter, with all diligence, till they succeeded in getting the latter into jail in missouri. joseph, not choosing to fall into their hands, fled from the city, and secreted himself, sometimes in one place, sometimes in another. he generally kept some friend with him, in whom he had confidence, who came frequently to the city. thus communication was kept up between joseph, his family, and the church. at this time, brother john taylor lay very sick of the fever, and was so reduced that he was not able to stand upon his feet. joseph visited him, and, after telling him that he wished to start that night on a journey of fifty miles, requested brother taylor to accompany him, saying, if he would do so, he would be able to ride the whole way. brother taylor believing this, they set out together, and performed the journey with ease. this time joseph remained away two weeks; then made his family and myself a short visit, after which he again left us. in this way he lived, hiding first in one place, and then in another, until the sitting of the legislature, when, by the advice of governor ford, he went to springfield, and was tried before judge pope for the crime alleged against him; namely, that of being accessory to the attempted assassination of ex-governor boggs. he was again discharged, and, when he returned home, there was a jubilee held throughout the city. the remainder of the winter, and the next spring, we spent in peace. about the middle of june, 1843, joseph went with his wife to visit mrs. wasson, who was his wife's sister. whilst there, an attempt was made to kidnap him, and take him into missouri, by j. h. reynolds, from that state, and harmon wilson, of carthage hancock county, illinois, who was a missourian in principle. you have read hyrum's testimony, and can judge of the treatment which joseph received at their hands. suffice to say, he was shamefully abused. wilson had authority from the governor of illinois to take joseph smith, junior, and deliver him into the hands of the before named reynolds; but as neither of them showed any authority save a brace of pistols, joseph took them for false imprisonment. he then obtained a writ of habeas corpus of the master in chancery of lee county, returnable before the nearest court authorized to determine upon such writs; and the municipal court of nauvoo being the nearest one invested with this power, an examination was had before said court, when it was made to appear that the writ was defective and void: furthermore, that he was innocent of the charges therein alleged against him. it was in this case that hyrum's testimony was given, which is rehearsed in a preceding chapter. not long after this i broke up house-keeping, and at joseph's request, i took up my residence at his house. soon after which i was taken very sick, and was brought nigh unto death. for five nights emma never left me, but stood at my bed-side all the night long, at the end of which time, she was overcome with fatigue, and taken sick herself. joseph then took her place, and watched with me the five succeeding nights, as faithfully as emma had done. about this time i began to recover, and, in the course of a few weeks, i was able to walk about the house a little, and sit up during the day. i have hardly been able to go on foot further than across the street since. on the third day of october, 1843, sophronia, second daughter of don carlos, died of the scarlet fever, leaving her widowed mother doubly desolate. chapter liv. joseph and hyrum assassinated. about the time that john c. bennett left nauvoo, an election was held for the office of mayor, and joseph, being one of the candidates, was elected to that office. i mention this fact, in order to explain a circumstance that took place in the winter of 1843 and 1844, which was as follows. joseph, in organizing the city police, remarked, that, "were it not for enemies within the city, there would be no danger from foes without," adding, "if it were not for a brutus, i might live as long as caesar would have lived." some one, who suspected that joseph alluded to william law, went to the latter and informed him that joseph regarded him as a brutus; and, that it was his own opinion, that he (law) was in imminent danger. law, on hearing this tale, went immediately to joseph, who straightway called a council, and had all that knew anything concerning the matter brought together, and thus succeeded in satisfying law, that he intended no evil in what he had said. about this time, a man by the name of joseph jackson, who had been in the city several months, being desirous to marry lovina smith, hyrum's oldest daughter, asked her father if he was willing to receive him as a son-in-law. being answered in the negative, he went and requested joseph to use his influence in his favor. as joseph refused to do that, he next applied to law, who was our secret enemy, for assistance in stealing lovina from her father, and from this time forth, he continued seeking out our enemies, till he succeeded in getting a number to join him in a conspiracy to murder the whole smith family. they commenced holding secret meetings, one of which was attended by a man named eaton, who was our friend, and he exposed the plot. this man declared that the higbees, laws and fosters were all connected with jackson in his operations. there was also another individual, named augustine spencer, a dissolute character, (although a member of an excellent family,) who, i believe, was concerned in this conspiracy. about the time of eaton's disclosures, this man went to the house of his brother orson, and abused my sons and the church at such a rate, that orson finally told him that he must either stop or leave the house. augustine refused, and they grappled. in the contest orson was considerably injured. he went immediately to joseph, and, stating the case, asked for a warrant. joseph advised him to go to dr. foster, who was a justice of the peace. accordingly, he went and demanded a warrant of foster, but was refused. on account of this refusal, foster was brought before esquire wells, and tried for non-performance of duty. at this trial joseph met charles foster, the doctor's brother, who attempted to shoot him, as soon as they met, but was hindered by joseph's catching his hands, and holding him by main force, in which way joseph was compelled to confine him above an hour, in order to preserve his own life. jackson and the apostates continued to gather strength, till, finally, they established a printing press in our midst. through this organ they belched forth the most intolerable, and the blackest lies that were ever palmed upon a community. being advised by men of influence and standing, to have this scandalous press removed, the city council took the matter into consideration, and finding that the law would allow them to do so, they declared it a nuisance, and had it treated accordingly. at this the apostates left the city, in a great rage, swearing vengeance against joseph and the city council, and, in fact, the whole city. they went forthwith to carthage, and got out writs for joseph and all those who were in any wise concerned in the destruction of the press. but, having no hope of justice in that place, the brethren took out a writ of habeas corpus, and were tried before esquire wells, at nauvoo. with this the apostates were not satisfied. they then called upon one levi williams, who was a bitter enemy to us, whenever he was sufficiently sober to know his own sentiments, for he was a drunken, ignorant, illiterate brute, that never had a particle of character or influence until he began to call mob meetings, and placed himself at the head of a rabble like unto himself, to drive the "mormons," at which time he was joined by certain unmentionable ones in warsaw and carthage; and for his zeal in promoting mobocracy, he became the intimate acquaintance and confidential friend of some certain preachers, lawyers, and representatives, and, finally, of joseph jackson and the apostates. he, as colonel levi williams, commands the militia, (alias mob) of hancock county. on this man, i say, they called for assistance to drag joseph and hyrum, with the rest of the council, to carthage. williams swore it should be done, and gathered his band together. joseph, not wishing to fall into the hands of wolves or tigers, called upon the legion to be in readiness to defend the city and its chartered rights. just at this crisis, governor ford arrived in quincy. the apostates then appealed from the mob to the governor. at this time he came into the midst of the mob, and asked them if they would stand by him in executing and defending the law. they said they would; and so he organized them into militia, and then demanded the brethren for trial upon the warrant issued by smith; (as he did not choose to recognize the right of habeas corpus granted us in the city charter). at the same time he pledged the faith of the state that the brethren should be protected from mob violence. those called for in the warrant, made their appearance at carthage, june 24, 1844. on the morning of the twenty-fifth, joseph and hyrum were arrested for treason, by a warrant founded upon the oaths of a. o. norton and augustine spencer. i will not dwell upon the awful scene which succeeded. my heart is thrilled with grief and indignation, and my blood curdles in my veins whenever i speak of it. my sons were thrown into jail, where they remained three days in company with brothers richards, taylor and markham. at the end of this time, the governor disbanded most of the men, but left a guard of eight of our bitterest enemies over the jail, and sixty more of the same character about a hundred yards distant. he then came into nauvoo with a guard of fifty or sixty men, made a short speech, and returned immediately. during his absence from carthage, the guard rushed brother markham out of the place at the point of the bayonet. soon after this, two hundred of those discharged in the morning rushed into carthage, armed, and painted black, red and yellow, and in ten minutes fled again, leaving my sons murdered and mangled corpses! in leaving the place, a few of them found samuel coming into carthage, alone, on horseback, and, finding that he was one of our family, they attempted to shoot him, but he escaped out of their hands, although they pursued him at the top of their speed for more than two hours. he succeeded the next day in getting to nauvoo in season to go out and meet the procession with the bodies of hyrum and joseph, as the mob had the _kindness_ to allow us the privilege of bringing them home, and burying them in nauvoo, notwithstanding the immense reward which was offered by the missourians for joseph's head. their bodies were attended home by only two persons, save those that went from this place. these were brother willard richards and a mr. hamilton; brother john taylor having been shot in prison, and nearly killed, he could not be moved until some time afterwards. after the corpses were washed and dressed in their burial clothes, we were allowed to see them. i had for a long time braced every nerve, roused every energy of my soul, and called upon god to strengthen me; but when i entered the room, and saw my murdered sons extended both at once before my eyes, and heard the sobs and groans of my family, and the cries of "father! husband! brothers!" from the lips of their wives, children, brothers and sisters, it was too much, i sank back, crying to the lord, in the agony of my soul, "my god, my god, why hast thou forsaken this family!" a voice replied, "i have taken them to myself, that they might have rest." emma was carried back to her room almost in a state of insensibility. her oldest son approached the corpse, and dropped upon his knees, and laying his cheek against his father's, and kissing him, exclaimed, "oh, my father! my father!" as for myself, i was swallowed up in the depths of my afflictions; and though my soul was filled with horror past imagination, yet i was dumb, until i arose again to contemplate the spectacle before me, oh! at that moment how my mind flew through every scene of sorrow and distress which we had passed, together, in which they had shown the innocence and sympathy which filled their guileless hearts. as i looked upon their peaceful, smiling countenances, i seemed almost to hear them say,--"mother, weep not for us, we have overcome the world by love; we carried to them the gospel, that their souls might be saved; they slew us for our testimony, and thus placed us beyond their power; their ascendency is for a moment, ours is an eternal triumph." i then thought upon the promise which i had received in missouri, that in five years joseph should have power over all his enemies. the time had elapsed and the promise was fulfilled. i left the scene and returned to my room, to ponder upon the calamities of my family. soon after this, samuel said, "mother, i have had a dreadful distress in my side ever since i was chased by the mob, and i think i have received some injury which is going to make me sick." and indeed he was then not able to sit up, as he had been broken of his rest, besides being dreadfully fatigued in the chase, which, joined to the shock occasioned by the death of his brothers, brought on a disease that never was removed. on the following day the funeral rites of the murdered ones were attended to, in the midst of terror and alarm, for the mob had made their arrangements to burn the city that night, but by the diligence of the brethren, they were kept at bay until they became discouraged, and returned to their homes. in a short time samuel, who continued unwell, was confined to his bed, and lingering till the thirtieth of july, his spirit forsook its earthly tabernacle, and went to join his brothers, and the ancient martyrs, in the paradise of god. at this time, william was absent on a mission to the eastern states. and he had taken his family with him, in consequence of his wife being afflicted with the dropsy, hoping that the journey might be a benefit to her. thus was i left desolate in my distress. i had reared six sons to manhood, and of them all, one only remained, and he was too far distant to speak one consoling word to me in this trying hour. it would have been some satisfaction to me, if i had expected his immediate return, but his wife was lying at the point of death, which compelled him to remain where he was. his case was, if it were possible, worse than mine, for he had to bear all his grief alone in a land of strangers, confined to the side of his dying wife, and absent from those who felt the deepest interest in his welfare; whilst i was surrounded with friends, being in the midst of the church; my daughters, too, were with me, and from their society i derived great comfort. the church at this time was in a state of gloomy suspense. not knowing who was to take the place of joseph, the people were greatly wrought upon with anxiety, lest an impostor should arise and deceive many. suddenly, sidney rigdon made his appearance from pittsburgh, and rather insinuated that the church ought to make choice of him, not as president, but as guardian; for "joseph," said he, "is still president, and the church must be built up unto him." but before he could carry his measures into effect, the twelve, who had also been absent, arrived, and assuming their proper places, all was set to rights. william, however, did not return till the spring of 1845, when, with great difficulty, he got his wife to nauvoo. she survived but a short time after her arrival, for in about two weeks, to complete the sum of william's afflictions, he followed her to the grave. her disease was brought on by her exposures in missouri, so that she was what might be termed an indirect martyr to the cause of christ, which makes the sum of martyrs in our family no less than six in number. shortly after william's return from the east, he was ordained patriarch of the church, in the place of hyrum, who held the keys of that priesthood previous to his death. here ends the history of my life, as well as that of my family, as far as i intend carrying it for the present. and i shall leave the world to judge, as seemeth them good, concerning what i have written. but this much i will say, that the testimony which i have given is true, and will stand for ever; and the same will be my testimony in the day of god almighty, when i shall meet them, concerning whom i have testified, before angels, and the spirits of the just made perfect, before archangels and seraphims, cherubims and gods; where the brief authority of the unjust man will shrink to nothingness before him who is the lord of lords, and god of gods; and where the righteousness of the just shall exalt them in the scale, wherein god weigheth the hearts of men. and now having, in common with the saints, appealed in vain for justice, to lilburn w. boggs, thomas carlin, martin van buren, and thomas ford, i bid them a last farewell, until i shall appear with them before him who is the judge of both the quick and dead; to whom i solemnly appeal in the name of jesus christ. amen. appendix. * * * * a journal kept by don c. smith, while on a mission with george a. smith, his cousin. at a meeting of the high council held in adam-ondi-ahman, i was appointed, in company with my cousin, george a. smith, lorenzo d. barnes and harrison sagers, to take a mission to the east and south, for the purpose of raising means to buy out the mobbers in daviess county, missouri; also to effect an exchange of farms between the brethren in the east, and the mobbers in our immediate neighborhood. on the twenty-sixth of september, 1838, we took leave of our friends, and started on our mission, in company with brother earl, who proposed taking us in his wagon as far as richmond, a distance of seventy miles. we stopped at far west to see brother joseph. he sanctioned our mission, and bid us god-speed. on our way to richmond, we stayed over night with captain alpheus cutler, formerly of the united states army. he and his family treated us with much kindness. we also called on john goodson, who a few days previous had shared freely in the hospitality of my uncle's house, yet he had not the politeness to ask either cousin george or myself to take breakfast with him. when we got to the landing, we found the river very low, and but one boat up, which was the _kansas_. whilst waiting for this boat, we had an interview with david whitmer. he had not confidence to look us in the face, for he had become our enemy; yet, when we parted, he shook hands with us quite cordially, and wished us success. on the thirtieth of september, we went on board the _kansas_; this was a very slow conveyance, for one of the wheels was broken; besides, the river being very low, and full of snags and sand bars, we got along but slowly on our journey. here we traveled in company with general wilson and samuel lucas, besides many others who had taken an active part in the expulsion of the saints from jackson county, in 1833. general atchison was also on board. on arriving at de witt, we found about seventy of the brethren with their families, surrounded by a mob of about two hundred men. when the boat landed, the women and children were much frightened, supposing that we also were mob. we would have stopped and assisted them what we could, but we were unarmed, and, upon consulting together, it was thought advisable for us to fulfil our mission, so we returned to the boat, and proceeded on our journey. from this onward, the "mormons" were the only subject of conversation, and nothing was heard but the most bitter imprecations against them. general wilson related many of his deeds of noble daring in the jackson mob, one of which was the following: "i went in company with forty others to the house of one hiram page, who was a 'mormon,' in jackson county. we got logs and broke in every door and window at the same instant; and pointing our rifles at the family, we told them, we would be god d--d if we didn't shoot every one of them if page did not come out. at that, a tall woman made her appearance with a child in her arms. i told the boys, she was too d--d tall. in a moment the boys stripped her, and found it was page. i told them to give him a d--d good one. we gave him sixty or seventy lashes with hickory withes which we had prepared. then, after pulling the roof off this house, we went to the next d--d 'mormon's' house, and whipped him in like manner. we continued until we whipped ten or fifteen of the god d--d 'mormons' and demolished their houses that night. if the carroll boys would do that way, they might conquer; but it is no use to think of driving them without about four to one. i wish i could stay, i would help drive the d--d 'mormons' to hell, old joe, and all the rest." at this, i looked the general sternly in the face, and told him that he was neither a republican nor a gentleman, but a savage, without a single principle of honor. "if," said i, "the 'mormons' have broken the law, let it be strictly executed against them; but such anti-republican and unconstitutional acts as these related by you, are below the brutes." we were upon the hurricane deck, and a large company present were listening to the conversation. when i ceased speaking, the general placed his hand upon his pistol, but i felt safe, for cousin george stood by his side, watching every move the general made, and would have knocked him into the river instantly, had he attempted to draw a deadly weapon. but general atchinson saved him the trouble by saying, "i'll be god d--d, if smith ain't right." at this, wilson left the company rather crest-fallen. in the course of the conversation, wilson said that the best plan was, to rush into the "mormon" settlement, murder the men, make slaves of the children, take possession of the property, and use the women as they pleased. there was a gentleman present from baltimore, maryland; he said he never was among such a pack of d--d savages before; that he had passed through far west, and saw nothing among the "mormons" but good order. then, drawing his pistols, he discharged them; and re-loading, he said, "if god spares my life till i get out of upper missouri, i will never be found associating with such devils again." shortly after this, we were invited to preach on board. elder barnes gave them a good lecture, and i bore testimony. the rest of the way we were treated more civilly, but, being deck passengers, and having very little money, we suffered much for food. on one occasion we paid twelve and a half cents for one dozen ears of [indian] corn; and after grating it, we paid a woman twelve and a half cents more for baking it into bread, although it was badly done, being neither sifted, nor the whole kernels taken out; but we were so hungry that we were glad to get it. we continued our journey together through every species of hardship and fatigue, until the eleventh of october, when elder barnes and h. sagers left us, after our giving them all the money we had; they started for cincinnati, and we to visit the churches in west tennessee, soon after this, julian moses, who had fallen in company with us on the way, gave us a five franc piece, and bade us farewell. this left cousin george and myself alone and in a strange land; and we soon found that the mob spirit was here as well as in missouri, for it was not long before we were mobbed by near twenty men, who surrounded the house in the night, and terrified the family very much; however, we succeeded in driving them away. after which we continued our journey until we arrived at brother utley's, in benton county, a neighborhood where brothers patten and woodruff were mobbed some years ago. we soon made our business known to all the saints, who said they would use every effort to be on hand with their money and means--some in the fall, others in the spring. we received from brother west twenty-eight dollars to bear our expenses; and also from others, acts of kindness which will never be forgotten. about this time our minds were seized with an awful foreboding--horror seemed to have laid his grasp upon us--we lay awake night after night, for we could not sleep. our forebodings increased, and we felt sure that all was not right; yet we continued preaching until the lord showed us that the saints would be driven from missouri. we then started home, and, on arriving at wyatt's mills, which was on our return, we were told that, if we preached there, it should cost us our lives. we gave out an appointment at the house of sister foster, a wealthy widow. she advised us to give it up; but, as she had no fears for herself, her property or family, we concluded to fulfil our appointment. the hour of meeting came, and many attended. cousin george preached about an hour, during which time a man named fitch, came in at the head of twelve other mobbers, who had large, hickory clubs, and they sat down with their hats on. when cousin george took his seat, i arose and addressed them for an hour and a half, during which time, i told them that i was a patriot--that i was free--that i loved my country--that i loved liberty--that i despised both mobs and mobbers--that no gentleman or christian at heart, would ever be guilty of such things or countenance them. at this the mob pulled off their hats, laid down their clubs, and listened with almost breathless attention. after meeting, mr. fitch came to us and said that he was ashamed of his conduct, and would never do the like again, that he had been misinformed about us by some religious bigots. we continued our journey until we reached the town of columbus, hickman county, kentucky. here we put up with captain robinson, formerly an officer in the army, who treated us very kindly, assuring us that we were welcome to stay at his house until a boat should come, if it were three months. while here a company of thirteen hundred cherokee indians encamped on the bank of the river, to wait for ferry privileges. they felt deeply wounded at leaving their native country for the west. they said they were leaving a fine country, rich in mineral, but the whites knew very little of its value. they excited our sympathies very much; little did i think that my own wife and helpless babes were objects of greater sympathy than these. at length a boat came along, and we went on board. we had to pay all our money (five dollars) for fare, and eat and lie among negroes, as we took a deck passage. about ninety miles from st. louis, our boat got aground, where it lay for three days. during this time we had nothing to eat but a little parched corn. they finally gave up the boat and left her. we went to the clerk and got two dollars of our money back, after which we went on board of a little boat that landed us in st. louis the next morning. here we found elder orson pratt; he told us that joseph was a prisoner with many others, and that david patten was killed, giving us a long and sorrowful account of the sufferings of the saints, which filled our hearts with sorrow. the next morning we started again on our journey. when we arrived at huntsville, we stopped at the house of george lyman, to rest, he being uncle to cousin george, whose feet had now become very sore with traveling. here we heard dreadful tales concerning our friends in daviess county, that they were all murdered, and that my brothers, joseph and hyrum, were shot with a hundred balls. we had not been long in huntsville till the mob made a rally to use us up with the rest of the smiths, and, at the earnest request of our friends, we thought best to push on. the wind was in our faces, the ground was slippery, it was night, and very dark, nevertheless we proceeded on our journey. traveling twenty-two miles, we came to the chariton river, which we found frozen over, but the ice too weak to bear us, and the boat on the west side of the river. we went to the next ferry. finding that there was no boat here, and that in the next neighborhood a man's brains were beat out for being a "mormon," we returned to the first ferry, and tried by hallooing to raise the ferryman on the opposite side of the river, but were not able to awaken him. we were almost benumbed with cold, and to warm ourselves we commenced scuffling and jumping, we then beat our feet upon the logs and stumps, in order to start a circulation of blood; but at last cousin george became so cold and sleepy that he said he could not stand it any longer, and lay down. i told him he was freezing to death; i then cut a stick and said i would thrash him. at this he got up and undertook to thrash me, this stirred his blood a little, but he soon lay down again; however, the ferryman in a short time came over, and set us on our own side of the river. we then traveled on until about breakfast time, when we stopped at the house of a man, who, we afterwards learned, was senator ashby, that commanded the mob at haun's mill. that night we stayed at one of the bitterest of mobocrats, by the name of fox, and started the next morning without breakfast. our route lay through a wild prairie, where there was but very little track, and only one house in forty miles. the northwest wind blew fiercely in our faces, and the ground was so slippery that we could scarcely keep our feet, and when the night came on, to add to our perplexity, we lost our way. soon after which, i became so cold that it was with great difficulty i could keep from freezing. we also became extremely thirsty; however, we found a remedy for this, by cutting through ice three inches thick. while we were drinking we heard a cow bell, this caused our hearts to leap for joy, and we arose and steered our course towards the sound. we soon entered a grove, which sheltered us from the wind, and we felt more comfortable. in a short time we came to a house, where george was well acquainted; here we were made welcome and kindly entertained. we laid down to rest about 2 o'clock in the morning, after having traveled one hundred and ten miles in two days and two nights. after breakfast, i set out for far west, leaving george sick with our hospitable friend. when i arrived, i was fortunate enough to find my family alive and in tolerable health, which was more than i could have expected, considering the scenes of persecution through which they had passed. * * * * letters of don c. smith to his wife, agnes. cohocton, steuben co., june 25, 1836. dear companion, i received your letter bearing the date june 15, which i perused with eagerness, being the first i had received from you during my absence. i was rejoiced to hear that you were as well as you expressed, but grieved that your rest should be disturbed by the nervous affection of which you speak. you say that you are willing to submit to the will of the lord in all things, this also is a source of great consolation to me; for if these be your feelings, even when deprived of my society, in order to advance the prosperity of the kingdom of god (as nothing else would tear me from you), i feel that the lord will bless, keep, preserve and uphold you, so let your faith fail not, and your prayers cease not, and you shall be healed of your nervous complaint, and all other afflictions. for god is willing, and abundantly able, to raise you up and give you all the righteous desires of your heart, for he has said, "ask and ye shall receive," and he has never lied; and i can truly say that he has been my help in every time of need. when i left home, i set my face, like a flint, towards boston, until i found that it was my duty to return home. on arriving at seneca falls, i laid the matter before samuel and wilber, and we united our hearts in prayer before the lord, who signified, by the voice of his spirit, to samuel, that he should continue his journey, but that we should return, after a short time, to our families; so tell mary that we have not forsaken him; no, nor ever will, for he is as faithful as the sun--the lord will not forsake him, and angels will bear him up, and bring him off triumphant and victorious. i heard of the death of grandmother, while at aven, i could not help weeping for her, although she has gone to rest. i called at uncle john's--grandmother was asleep--i laid my hand on her head, and asked the lord to spare her, that i might see her again in the flesh. but when i left, i felt as though she would be taken before i returned, which caused me to feel sorrowful; but i do not desire to call her back to this world of trouble. i must close by saying, that i expect to labor in the vineyard, until i start for home. and, if the lord will, i shall see you as soon as the last of july, then i shall finish this letter. yours till death, don c. smith. agnes m. smith. in the month of june, 1839, don carlos came from mcdonough county to commerce, for the purpose of making preparations to establish a printing press. as the press and type had been buried during the missouri troubles, and were considerably injured by the dampness which they had gathered, it was necessary to get them into use as soon as possible; and in order to do this, carlos was under the necessity of cleaning out a cellar, through which a spring was constantly flowing, for there was no other place at liberty where he could put up the press. the dampness of the place, together with his labor, caused him to take a severe cold, with which he was sick some time; nevertheless, he continued his labor, until he got the press into operation, and issued one number of the paper. he then went to mcdonough, and visited his family; after which, he returned to commerce, but found the distress so great that no business could be done. upon his arrival in commerce, he wrote to his wife the following letter, which shows the situation of the church at that time, as well as his affectionate disposition, which was breathed in every word he spoke to his family, and stamped upon every line he wrote to them when absent. commerce, july 25, 1839. beloved, i am in tolerable health, and have just risen from imploring the throne of grace, in behalf of you and our children, that god would preserve you all in health, and give you every needed blessing, and protect you by day and by night. when i arrived here, nothing had been done in the office, as brother robinson had been sick every day since i left. and i have done but little labor since i returned, except struggling against the destroyer, and attending upon the sick--there are not well ones enough to take care of the sick--there has been but one death, however, since my return. mclerry, sophronia and clarinda, are very sick. sister e. robinson has been nigh unto death. last tuesday, i in company with george a. smith, administered to sixteen souls; some notable miracles were wrought under our hands. i never had so great power over disease, as i had this week; for this let god be glorified. there is now between fifty and one hundred sick, but they are generally on the gain; i do not know of more than two or three who are considered dangerous. i send you some money that you may not be destitute, in case you should be sick, and need anything which you have not in the house. agnes, the lord being my helper, you shall not want, elijah's god will bless you, and i will bless you, for you are entwined around my heart with ties that are stronger than death, and time cannot sever them. deprived of your society, and that of my prattling babes, life would be irksome. oh! that we may all live, and enjoy health and prosperity, until the coming of the son of man, that we may be a comfort to each other, and instil into the tender and noble minds of our children, principles of truth and virtue, which shall abide with them for ever, is my constant prayer. from your husband, who will ever remain, devoted and affectionate, both in time and eternity, don c. smith. while don carlos was at work in the before mentioned cellar, he took a severe pain in his side, which was never altogether removed. about a fortnight prior to his death, his family were very sick; and in taking care of them, he caught a violent cold--a fever set in, and the pain in his side increased, and with all our exertions, we were unable to arrest the disease, which i have no doubt was consumption, brought on by his working in a damp room, in which he printed his paper. * * * * elegy on the death of the dearly beloved and much lamented father in israel, joseph smith, senior, a patriarch in the church of jesus christ of latter-day saints, who died at nauvoo, september 14 1840. _by miss e. r. snow_. zion's noblest sons are weeping; see her daughters bathed in tears, where the patriarch is sleeping nature's sleep--the sleep of years. hushed is every note of gladness- every minstrel bows full low- every heart is tuned to sadness- every bosom feels the blow. zion's children loved him dearly; zion was his daily care: that his loss is felt sincerely, thousand weeping saints declare; thousands, who have shared his blessing, thousands whom his service blessed, by his faith and prayers suppressing evils which their lives opprest. faith and works, most sweetly blended, proved his steadfast heart sincere; and the power of god attended his official labors here; long he stemmed the powers of darkness, like an anchor in the flood: like an oak amid the tempest, bold and fearlessly he stood. years have witnessed his devotions, by the love of god inspired, when his spirit's pure emotions, were with holy ardor fired. oft he wept for suffering zion- all her sorrows were his own: when she passed through grievous trials, her oppressions weighed him down. now he's gone, we'd not recall him from a paradise of bliss, where no evil can befall him, to a changing world like this. his loved name will never perish, nor his mem'ry crown the dust; for the saints of god will cherish the remembrance of the just. faith's sweet voice of consolation, soothes our grief: his spirit's flown, upward to a holier station, nearer the celestial throne; there to plead the cause of zion, in the council of the just- in the court the saints rely on, pending causes to adjust. though his earthly part is sleeping, lowly 'neath the prairie sod; soon the grave will yield its keeping- yield to life the man of god. when the heavens and earth are shaken, when all things shall be restored- when the trump of god shall waken those that sleep in christ the lord. * * * * lines written on the death of gen. don carlos smith _by miss e. r. snow_. "thy shaft flew thrice, and thrice my peace was slain." the insatiate archer, death, once more has bathed his shaft in human gore; the pale-faced monarch's crimsoned bow. once more has laid a good man low. if tears of love could ever save a noble victim from the grave; if strong affection e'er had power to rescue in the dying hour; if kindred sympathy could hold a jewel in its sacred fold; if friendship could produce a charm. the heartless tyrant to disarm; if wide-acknowledged worth could be a screen from mortal destiny; if pure integrity of heart could baffle death's malignant dart; if usefulness and noble zeal, devotedness to zion's weal, a conduct graced with purposed aim, a reputation free from blame, could save a mortal from the tomb, and stamp with an eternal bloom; he never could have bowed to death, or yielded up his mortal breath. ours is the sorrow, ours the loss, for, through the triumphs of the cross, his noble part, by death set free, on wings of immortality, tracing the steps the savior trod, has reached the paradise of god. there he rejoins the ransomed choir, there, there he hails his noble sire, a patriarch of these latter-days, whose goodness memory loves to trace with reverence, gratitude, and love; he left us for the courts above. there with the spirits of the just, where zion's welfare is discussed, once more their efforts to combine in zion's cause.--and shall we mourn for those who have been upwards borne! and shall the legion's sorrow flow, as if a chieftain were laid low, who threw his frail escutcheon by, to join the legion formed on high? yes, mourn.--the loss is great to earth, a loss of high exalted worth. * * * * the assassination of joseph and hyrum smith, first presidents of the church of jesus christ of latter-day saints, who were massacred by a mob in carthage, hancock county, ill., on june 27, 1844. by miss e. r. snow. ye heavens attend! let all the earth give ear! let gods and seraphs, men and angels hear- the worlds on high--the universe shall know what awful scenes are acted here below! had nature's self a heart, her heart would bleed, for never, since the son of god was slain, has blood so noble flowed from human vein, as that which now, on god, for vengeance calls from "freedom's ground"--from carthage prison walls! oh! illinois! thy soil has drunk the blood of prophets, martyred for the truth of god. once loved america! what can atone for the pure blood of innocence thou'st sown? were all thy streams in teary torrents shed to mourn the fate of those illustrious dead, how vain the tribute, for the noblest worth that graced thy surface, degraded earth! oh! wretched murd'rers! fierce for human blood! you've slain the prophets of the living god, who've borne oppression from their early youth, to plant on earth the principles of truth. shades of our patriotic fathers! can it be? beneath your blood-stained flag of liberty! the firm supporters of our country's cause are butchered, while submissive to her laws! yes, blameless men, defamed by hellish lies, have thus been offer'd as a sacrifice t' appease the ragings of a brutish clan, that has defied the laws of god and man! 'twas not for crime or guilt of theirs they fell; against the laws they never did rebel. true to their country, yet her plighted fate has proved an instrument of cruel death! where are thy far-famed laws, columbia, where thy boasted freedom--thy protecting care? is this a land of rights? stern facts shall say, if legal justice here maintains its sway, the official powers of state are sheer pretense, when they're exerted in the saints' defense. great men have fallen, and mighty men have died; nations have mourned their fav'rites and their pride; but two, so wise, so virtuous, great, and good, before on earth, at once, have never stood since the creation. men whom god ordained to publish truth where error long had reigned, of whom the world itself unworthy proved. it knew them not, but men with hatred moved, and with infernal spirits have combined against the best, the noblest, of mankind. oh! persecution! shall thy purple hand spread utter destruction through the land? shall freedom's banner be no more unfurled? has peace, indeed, been taken from the world? thou god of jacob, in this trying hour, help us to trust in thy almighty power; support thy saints beneath this awful stroke, make bare thine arm to break oppression's yoke. we mourn thy prophet, from whose lips have flowed the words of life thy spirit has bestowed; a depth of thought no human art could reach, from time to time rolled in sublimest speech, from the celestial fountain, through his mind, to purify and elevate mankind. the rich intelligence by him brought forth, is like the sunbeam spreading o'er the earth. now zion mourns, she mourns an earthly head; the prophet and the patriarch are dead! the blackest deed that men or devils know, since calvary's scene, has laid the brothers low. one in their life, and one in death--they proved how strong their friendship--how they truly loved. true to their mission, until death they stood, then sealed their testimony with their blood. all hearts with sorrow bleed, and every eye is bathed in tears--each bosom heaves a sigh- heart-broken widows' agonizing groans are mingled with the helpless orphans' moans! ye saints! be still, and know that god is just, with steadfast purpose in his promise trust. girded with sackcloth, own his mighty hand, and wait his judgments on this guilty land! the noble martyrs' now have gone to move the cause of zion in the courts above. the end. (this file was produced from images generously made available by the canadian institute for historical microreproductions (www.canadiana.org)) the mormon prophet by lily dougall author of the mermaid, the zeitgeist, the madonna of a day, beggars all, etc. toronto the w.j. gage company (limited) 1899 copyright, 1899, by d. appleton and company. _all rights reserved._ preface. in studying the rise of this curious sect i have discovered that certain misconceptions concerning it are deeply rooted in the minds of many of the more earnest of the well-wishers to society. some otherwise well-informed people hold mormonism to be synonymous with polygamy, believe that brigham young was its chief prophet, and are convinced that the miseries of oppressed women and tyrannies exercised over helpless subjects of both sexes are the only themes that the religion of more than two hundred thousand people can afford. when i have ventured in conversation to deny these somewhat fabulous notions, it has been earnestly suggested to me that to write on so false a religion in other than a polemic spirit would tend to the undermining of civilised life. in spite of these warnings, and although i know it to be a most dangerous commodity, i have ventured to offer the simple truth, as far as i have been able to discern it, consoling my advisers with the assurance that its insidious influence will be unlikely to do harm, because, however potent may be the direful latitude of other religious novels, this particular book can only interest those wiser folk who are best able to deal with it. as, however, to many who have preconceived the case, this narrative might, in the absence of explanation, seem purely fanciful, let me briefly refer to the historical facts on which it is based. the mormons revere but one prophet. as to his identity there can be no mistake, since many of the "revelations" were addressed to him by name--"to joseph smith, junior." he never saw utah, and his public teachings were for the most part unexceptionable. taking necessary liberty with incidents, i have endeavoured to present smith's character as i found it in his own writings, in the narratives of contemporary writers, and in the memories of the older inhabitants of kirtland. in reviewing the evidence i am unable to believe that, had smith's doctrine been conscious invention, it would have lent sufficient power to carry him through persecutions in which his life hung in the balance, and his cause appeared to be lost, or that the class of earnest men who constituted the rank and file of his early following would have been so long deceived by a deliberate hypocrite. it appears to me more likely that smith was genuinely deluded by the automatic freaks of a vigorous but undisciplined brain, and that, yielding to these, he became confirmed in the hysterical temperament which always adds to delusion self-deception, and to self-deception half-conscious fraud. in his day it was necessary to reject a marvel or admit its spiritual significance; granting an honest delusion as to his visions and his book, his only choice lay between counting himself the sport of devils or the agent of heaven; an optimistic temperament cast the die. in describing the persecutions of his early followers i have modified rather than enlarged upon the facts. it would, indeed, be difficult to exaggerate the sufferings of this unhappy and extraordinarily successful sect. a large division of the mormons of to-day, who claim to be smith's orthodox following, and who have never settled in utah, are strictly monogamous. these have never owned brigham young as a leader, never murdered their neighbours or defied the law in any way, and so vigorous their growth still appears that they claim to have increased their number by fifty thousand since the last census in 1890. of all their characteristics, the sincerity of their belief is the most striking. in ohio, when one of the preachers of these "smithite" mormons was conducting me through the many-storied temple, still standing huge and gray on kirtland bluff, he laid his hand on a pile of copies of the book of mormon, saying solemnly, "sister, here is the solidest thing in religion that you'll find anywhere." i bought the "solidest" thing for fifty cents, and do not advise the same outlay to others. the prophet's life is more marvellous and more instructive than the book whose production was its chief triumph. that it was an original production seems probable, as the recent discovery of the celebrated spalding manuscript, and a critical examination of the evidence of mrs. spalding, go far to discredit the popular accusation of plagiarism. near kirtland i visited a sweet-faced old lady--not, however, of the mormon persuasion--who as a child had climbed on the prophet's knee. "my mother always said," she told us, "that if she had to die and leave young children, she would rather have left them to joseph smith than to any one else in the world: he was always kind." this testimony as to smith's kindheartedness i found to be often repeated in the annals of mormon families. in criticising my former stories several reviewers, some of them distinguished in letters, have done me the honour to remark that there was latent laughter in many of my scenes and conversations, but that i was unconscious of it. be that as it may, those who enjoy unconscious absurdity will certainly find it in the utterances of the self-styled prophet of the mormons. probably one gleam of the sacred fire of humour would have saved him and his apostles the very unnecessary trouble of being mormons at all. in looking over the problems involved in such a career as smith's, we must be struck by the necessity for able and unprejudiced research into the laws which govern apparent marvels. notwithstanding the very natural and sometimes justifiable aspersions which have been cast upon the work of the society for psychical research, it does appear that the disinterested service rendered by its more distinguished members is the only attempt hitherto made to aid people of the so-called "mediumistic" temperament to understand rather than be swayed by their delusions. whether such a result is as yet possible or not, mormonism affords a gigantic proof of the crying need of an effort in this direction; for men are obviously more ignorant of their own elusive mental conditions than of any other branch of knowledge. l.d. montreal, december, 1898. the mormon prophet. _book i._ chapter i. in the united states of america there was, in the early decades of this century, a very widely spread excitement of a religious sort. except in the few long-settled portions of the eastern coast, the people were scattered over an untried country; means of travel were slow; news from a distance was scarce; new heavens and a new earth surrounded the settlers. in the veins of many of them ran the blood of those who had been persecuted for their faith: covenanters, quakers, sectaries of diverse sorts who could transmit to their descendants their instincts of fiery zeal, their cravings for "the light that never was on sea or land," but not that education by contact with law and order which, in older states, could not fail to moderate reasonable minds. with the religious revivals came signs and wonders. a wave of peculiar psychical phenomena swept over the country, in explanation of which the belief most widely received was that of the direct interposition of god or the devil. the difficulty of discerning between the working of the good and the bad spirit in abnormal manifestations was to most minds obviated by the fact that they looked out upon the confusing scene through the glasses of rigidly defined opinion, and according as the affected person did or did not conform to the spectator's view of truth, so he was judged to be a saint or a demoniac. few sought to learn rather than to judge; one of these very few was a young man by name ephraim croom. he was by nature a student, and, being of a feeble constitution, he enjoyed what, in that country and time, was the very rare privilege of indulging his literary tastes under the shelter of the parental roof. in one of the last years of the eighteenth century croom the elder had come with a young wife from his father's home in massachusetts to settle in a township called new manchester, in the state of new york. he was a baptist by creed; a man of strong will, strong affections, and strong self-respect. taking the portion of goods which was his by right, he sallied forth into the new country, thrift and intelligence written upon his forehead, thinking there the more largely to establish the prosperity of the green bay tree, and to serve his god and generation the better by planting his race in the newer land. the thirtieth year after his emigration found him a notable person in the place that he had chosen, with almost the same physical strength as in youth, stern, upright, thrifty, the owner of large mills, of a substantial wooden residence, and of many acres of land. he was as rich as he had intended to be; his ideal of righteousness, being of the obtainable sort, had been realised and strictly adhered to. the one disappointment of his life was the lack of those sturdy sons and daughters who, to his mind, should have surrounded the virtuous man in his old age. they had not come into the world. his wife, a good woman and energetic helpmeet, had brought him but the one studious son. ephraim was thirty-two years of age when a young girl, strong, beautiful, impetuous, entered under the sloping eaves of his father's huge gray shingle roof. the girl was a niece on the maternal side. her new england mother had, by freak of love, married a reckless young englishman of gentle blood who was settled on a canadian farm. pining for her puritan home, she died early. the father made a toy of his daughter till he too died in the fortified town of kingston, on the northern shore of lake ontario. no other relatives coming forward to assume his debts or to claim his child, their duty in the matter was clear to the minds of the croom household, and the girl was sent for. her name was susannah, but she herself gave it the softer form that she had been accustomed to hear; when she first entered the sitting-room of the grave croom family trio, like a sunbeam striking suddenly through the clouds on a dark day, she held out her hand and her lips to each in turn, saying, "i am susianne." that first time ephraim kissed her. it was done in surprise and embarrassed formality. he knew, when the moment was past that his parents had perceived that susannah needed more decorous training. he concurred in believing this to be desirable, for the manners that had surrounded him were very stiff. yet the memory of the greeting remained with him, a thing to be wondered at while he turned the whispering leaves of his great books. susannah had travelled from the canadian fort in the care of the preacher finney. he was a revivalist of great renown, possessing a lawyer-like keenness of intellect, much rhetorical power, and pauline singleness of purpose. that night he ate and slept in the house. the original calvinism of the croom household had already been modified by the waves of methodist revival from the eastern states. finney was an independent, but martha croom had an abounding respect for him; his occasional visits were epochs in her life. she had prepared many baked meats for his entertainment before the evening of his arrival with susannah, but while he was present she devoted herself wholly to his conversation. the feast was spread in the inner kitchen. in the square brick fireplace burning pine sticks crackled, bidding the chill of the april evening retire to its own place beyond the dark window pane. the paint upon the walls and floor glistened but faintly to the fire and the small flames of two candles that stood among the viands upon the table. the elder croom sat in his place. he was burly and ruddy, a wholesome man, very silent, very strong, a person to be feared and relied on. ephraim believed that force went forth from his father's presence like perfume from a flower. there were many kinds of flowers whose perfume was too strong for ephraim, but he felt that to be a proof of his own weakness. martha croom, also of new england stock, was of a different type. at fifty years she was still as slender as a girl--tall and too slender, but the small shapely head was set gracefully on the neck as a flower upon its stalk. her hair, which was wholly silvered, was still abundant and glossily brushed. her mind was not judicial. she was more quick to decide than to comprehend, full of intense activities and emotions. "i have heard," said the preacher slowly, "certain distressing rumours concerning--" mrs. croom gave an upward bridling motion of her head, and a red spot of indignant fire came in each of her cheeks. "joe smith?", she cried. "a blasphemous wretch! and there is nothing, mr. finney, that so well indicates the luke-warmishness into which so many have fallen as that his blasphemy is made a jest of." ephraim moved uneasily in his chair. mr. croom made a remark brief and judicial. "the smiths are a _low_ family." mrs. croom answered the tone. "if the dirt beneath our feet were to begin using profane language, i don't suppose it would be beneath our dignity to put a stop to it." "it is the inquisition that my mother wishes to reinstate," said ephraim. the master of the house again spoke with the _naïveté_ of unquestioning bias. "no, ephraim; for your mother would be the last to interfere with any for doing righteousness or believing the truth." mrs. croom's slender head trembled and her eyes showed signs of tears at her son's opposition. "if god-fearing people cannot prevent the most horrible iniquities from being practised in their own town, the laws are in a poor condition." "you have made no candid inquiry concerning smith, mother; your judgment of him, whether true or false, is based on angry sentiment and wilful ignorance." the preacher sighed. "this smith is deceiving the people." "his book," said ephraim, "is a history of the north american indians from the time of the flood until some epoch prior to columbus. it would be as difficult to prove that it was not true as to prove that smith is not honest in his delusion. we can only fall back upon what butler would call 'a strong presumption.'" mrs. croom, consciously or not, made a little sharp rap on the table, and there was a movement of suppressed misery like a quiver in her slender upright form. her voice was low and tremulous. "if you'd got religion, ephraim, you wouldn't speak in that light manner of one who has the awful wickedness of adding to the words of the book." ephraim continued to enlighten the preacher in a stronger tone. "whether the man is mad or false, almost all the immoralities that you will hear reported about him are, as far as i can make out, not true. he doesn't teach that it's unnecessary to obey the ten commandments, or beat his wife, nor is he drunken. he's got the sense to see that all that sort of thing wouldn't make a big man of him. it's merely a revised form of christianity, with a few silly additions, that he claims to be the prophet of." mrs. croom began to weep bitterly. the elder croom asked a pertinent question. "why do you wilfully distress your mother, ephraim?" "because, sir, i love my mother too well to sit silent and let her think that injustice can glorify god." it was a family jar. finney was a man of about forty years of age; his eyes under over-reaching brows were bright and penetrating; his face was shaven, but his mouth had an expression of peculiar strength and gentleness. he looked keenly at the son of the house, who was held to be irreligious. and then he looked upon susannah, whose beauty and frivolity had not escaped his keen observation. he lived always in the consciousness of an invisible presence; when he felt the arms of heaven around him, wooing him to prayer, he dared not disobey. he arose now, setting his chair back against the wall with preoccupied precision. "the spirit of prayer is upon me," he said; and in a moment he added, "let us pray." susannah was eating, and with relish. she laid down her bit of pumpkin pie and stared astonished. then, being a girl of good sense and good feeling, she relinquished the remainder of her supper, and, following her aunt's example, knelt beside her chair. the two candles and the firelight left shadowy spaces in parts of the room, and cast grotesque outlines against the walls. nothing was familiar to susannah's eye; she could not help looking about her. ephraim was nearest to her. he was a bearded man, and seemed to her very old. she saw that his face looked pale and distressed; his eyes were closed, his lips tight set, like one bearing transient pain. at the end of the table her uncle knelt upright, with hands clasped and face uplifted, no feature or muscle moving--a strong figure rapt in devotion. on her other side, as a slight tree waves in the wind, her aunt's slim figure was swaying and bending with feeling that was now convulsive and now restrained. sometimes she moaned audibly or whispered "amen." across the richly-spread table susannah saw the preacher kneeling in a full flickering glare of the pine fire, one hand upon the brick jamb, the other covering his eyes, as if to hide from himself all things that were seen and temporal in order that he might speak face to face with the eternal. it was some time before she listened to the words of the prayer. when she heard ephraim croom spoken of by name, there was no room in her mind for anything but curiosity. after a while she heard her own name, and curiosity began to subside into awe. after this the preacher brought forward the case of joseph smith. before the prayer ended susannah was troubled by so strong a sense of emotion that she desired nothing so much as relief. it seemed to her that the emotion was not so much in herself as in the others, or like an influence in the room pressing upon them all. at length a kitten that had been lying by the hearth got up as if disturbed by the same influence, and, walking round the room, rubbed its fur against ephraim's knee. she saw the start run through his whole nervous frame. opening his eyes, he put down his hand and stroked it. susannah liked ephraim the better for this. the kitten was not to be comforted; it looked up in his face and gave a piteous mew. susannah tittered; then she felt sorry and ashamed. chapter ii. two quiet years passed, and susannah had attained her eighteenth birthday. on a certain day in the week there befell what the aunt called a "season" of baking. it was the only occasion in the week when mrs. croom was sure to stay for some length of time in the same place with susannah beside her. ephraim brought down his books to the hospitable kitchen, and sat aloof at a corner table. he said the sun was too strong upon his upper windows, or that the rain was blowing in. the first time that ephraim sought refuge in the kitchen mrs. croom was quite flustered with delight. she always coveted more of her son's society. but when he came a third time she began to suspect trouble. mrs. croom stood by the baking-board, her slender hands immersed in a heap of pearly flour; baskets of scarlet currants lay at her feet. all things in the kitchen shone by reason of her diligence, and the windows were open to the summer sunshine. susannah sat with a large pan of red gooseberries beside her; she was picking them over one by one. somewhere in the outer kitchen the hired boy had been plucking a goose, and some tiny fragments of the down were floating in the air. one of them rode upon a movement of the summer air and danced before susannah's eyes. she put her pretty red lips beneath it and blew it upwards. mrs. croom's suspicions concerning ephraim had produced in her a desire to reprove some one, but she refrained as yet. susannah having wafted the summer snowflake aloft, still sat, her young face tilted upward like the faces of saints in the holy pictures, her bright eyes fixed upon the feather now descending. ephraim looked with obvious pleasure. her head was framed for him by the window; a dark stiff evergreen and the summer sky gave a raphaelite setting. the feather dropped till it all but touched the tip of the girl's nose. then from the lips, puckered and rosy, came a small gust; the fragment of down ascended, but this time aslant. "you didn't blow straight enough up," said ephraim. susannah smiled to know that her pastime was observed. the smile was a flash of pleasure that went through her being. she ducked her laughing face farther forward to be under the feather. mrs. croom shot one glance at ephraim, eager and happy in his watching. she did what nothing but the lovelight in her son's face could have caused her to do. she struck the girl lightly but testily on the side of the face. ephraim was as foolish as are most men in sight of a damsel in distress. he made no impartial inquiry into the real cause of trouble; he did not seek justice in her place of hiding. he stepped to his mother's side, stern and determined, remembering only that she was often unwise, and that he could control her. "you ought not to have done that. you must never do it again." with the print of floury fingers on her glowing cheeks the girl sat more astonished than angry, full of ruth when her aunt began to sob aloud. the mother knew that she was no longer the first woman in her son's love. it was without doubt, mrs. croom's first bitter pang of jealousy that lay at the beginning of those causes which drove susannah out upon a strange pilgrimage. but above and beyond her personal jealousy was a consideration certainly dearer to a woman into whose inmost religious life was woven the fibre of the partisan. as she expressed it to herself, she agonised before the lord in a new fear lest her unconverted son should be established in his unbelief by love for a woman who had never sought for heavenly grace; but, in truth, that which she sought was that both should swear allegiance to her own interpretation of grace. in this prayer some good came to her, the willingness to sacrifice her jealousy if need be; but, after the prayer another thought entered into her mind, which she held to be divine direction; she must focus all her efforts upon the girl's conversion. in her heart all the time a still small voice told her that love was the fulfilling of the law, but so still, so small, so habitual was it that she lost it as we lose the ticking of a clock, and it was not with increased love for susannah that she began a course of redoubled zeal. the girl became frightened, not so much of her aunt as of god. the simple child's prayer for the keeping of her soul which she had been in the habit of repeating morning and evening became a terror to her, because she did not understand her aunt's phraseology. the "soul" it dealt with was not herself, her thoughts, feelings, and powers, but a mysterious something apart from these, for whose welfare these must all be sacrificed. susannah had heard of fairies and ghosts; she inclined to shove this sort of soul into the same unreal region. the dreary artificial heaven, which seemed to follow logically if she accepted the basal fact of a soul separated from all her natural powers, could be dispensed with also. this was her hope, but she was not sure. how could she be sure when she was so young and dependent? it was almost her only solace to interpret ephraim's silence by her own unbelief, and she rested her weary mind against her vague notions of ephraim's support. one august day mrs. croom drove with her husband to a distant funeral. in the afternoon when the sunshine was falling upon the fields of maize, when the wind was busy setting their ribbon-like leaves flapping, and rocking the tree-tops, ephraim croom was disturbed in his private room by the blustering entrance of susannah. the room was an attic; the windows of the gable looked west; slanting windows in the shingle roof looked north and south. the room was large and square, spare of furniture, lined with books. at a square table in the centre sat ephraim. when susannah entered a gust of wind came with her. the handkerchief folded across her bosom was blown awry. her sun-bonnet had slipped back upon her neck; her ringlets were tossed. "cousin ephraim, my aunt has gone; come out and play with me." then she added more disconsolately, "i am lonely; i want you to talk to me, cousin." the gust had lifted ephraim's papers and shed them upon the floor. he looked down at them without moving. life in a world of thoughts in which his fellows took no interest, had produced in him a singularly undemonstrative manner. susannah's red lips were pouting. "come, cousin, i am so tired of myself." but ephraim had been privately accused of amative emotions. offended with his mother, mortified he knew not why, uncertain of his own feeling, as scholars are apt to be, he had no wish then but to retire. "i am too busy, susianne." "then i will go alone; i will go for a long, long walk by myself." she gave her foot a defiant stamp upon the floor. he looked out of his windows north and south; safer district could not be. "i do not think it will rain," he said. a suspicion of laughter was lurking in his clear quiet eyes, which were framed in heavy brown eyebrows and thick lashes. nature, who had stinted this man in physical strength, had fitted him out fairly well as to figure and feature. susannah, vexed at his indifference, but fearing that he would retract his unexpected permission, was again in the draught of the open door. "perhaps i will walk away, away into the woods and never come back; what then?" "indians," suggested he, "or starvation, or perhaps wolves, susianne." "but i love you for not forbidding me to go, cousin ephraim." the smile that repaid him for his indulgence comforted him for an hour; then a storm arose. in the meantime susannah had walked far. a squatter's old log-house stood by the green roadside; the wood of the roof and walls was weathered and silver-gray. before it a clothes-line was stretched, heaved tent-like by a cleft pole, and a few garments were flapping in the wind, chiefly white, but one was vivid pink and one tawny yellow. the nearer aspect of the log-house was squalid. an early apple-tree at the side had shed part of its fruit, which was left to rot in the grass and collect flies, and close to the road, under a juniper bush, the rind of melons and potato peelings had been thrown. there was no fence; the grass was uncut. upon the door-step sat a tall woman, unkempt-looking, almost ragged. she had short gray hair that curled about her temples; her face was handsome, clever-looking too, but, above all, eager. this eagerness amounted to hunger. she was looking toward the sky, nodding and smiling to herself. susannah stopped upon the road a few feet from the juniper bush. it occurred to her that this was joseph smith's mother, who had the reputation of being a speywife. the sky-gazer did not look at her. "are you lucy smith?" the woman clapped her hands suddenly together and laughed aloud. then she rose, but, only glancing a moment at the visitor, she turned her smiling face again toward the sky. into susannah's still defiant mood darted the thought of a new adventure. "will you tell my fortune?" "who am i to tell fortunes when my son joseph has come home?" again came the excited laugh. "it's the grace of god that's fallen on this house, and lucy smith, like elizabeth, the wife of zacharias, is the mother of a prophet." "he isn't a prophet," said susannah, taking a step backward. "seven years ago was his first vision, and all the people trampling upon him since to make him gainsay it, but he stood steadfast. i dreamed it--when he was a little child i dreamed it, and it has come true." then, seeming to return into herself, her gaze wandered again to the sky, and she murmured, "the mother of a prophet, the mother of a prophet!" on the other side of the road a few acres of ground were lying under disorderly cultivation. in one patch the stalks of sweet maize had been fastened together in high stooks, disclosing the pumpkin vines, which beneath them had plentifully borne their huge fruit, green as yet. at the back of this cultivated portion an old man, the elder joseph smith, was digging potatoes; his torn shirt fluttered like the dress of a scarecrow. behind him and all around was the green wood, close-growing bushes hedging in the short trees of a second growth which covered a long low hill. above the hill ominous clouds like smoking censers were being rolled up from the east; the waving beards of the corn stooks rustled and streamed in wind which was growing colder. susannah's dress and bonnet were roughly blown, and the clothes on the line flapped again around the tall figure of the witch in the doorway. susannah contradicted again with the scornful superiority of youth. "i don't believe that your son is a prophet." lucy smith, having the sensitive receptive power of an hysteric, was sobered now by the determination of susannah's aspect. she looked almost repentant for a moment, and then said humbly, "if you'll come in and see emmar--joseph and emmar have come home--emmar will tell you the same." a gray vaporous tint was being spread over the heavens, folding this portion of earth in its shadow and darkening the interior of the cabin which susannah entered. upon a decent bedstead reclined a young woman. everything near her was orderly and clean. she belonged, it would seem, to a better class of the social order than the other, certainly to a higher type of womanhood. "what have you got? is it a kitten?" asked susannah. advancing across the dark uneven floor, she perceived that the reclining woman was caressing some small creature beneath her shawl. "emmar, emmar," said lucy smith, "tell miss from the mill about the angel that appeared to joseph." emma smith was a nobly made, dignified young creature. she looked at susannah's beautiful and open countenance, and straightway drew forth the young thing she was nursing for her inspection. it was an infant but a few days old. surprised, reverent, and delighted, susannah bent over it. the child made them all akin--the squalid old hysteric, the respectable young mother, the beautiful girl in her silken shawl. some minutes elapsed. "emmar, miss here doesn't know nothing about joseph. she says it ain't true." the young mother smiled frankly. "i suppose it seems very hard for you to believe," she said, "but it's quite true, and the lord told joseph where to find the new part of the bible that he's going now to make known to the world. shall i tell you about it?" susannah looked at her dazed; she had heretofore heard of the smiths' doctrines as of the ravings of the mad. it had not occurred to her that a sane mind could regard them seriously. "it was seven years ago," said emma, "at the time the big revival was here and joseph was converted; but he heard all the methodists and baptists and presbyterians disputing together as to which of them was right, and he felt so burdened to know which was right, and he felt a sort of longing in him to be a great man, bigger than the revival preacher that had been here that all the people ran after, and joseph felt that he could be bigger than that, and preach and tell all the people what was right, if they would all come to hear him. and he was so burdened that one day he went out into the woods, and he began crying and confessing his sins and calling out to god to show him what was right and make him a great preacher. well, when he had been crying and going on like that for a long time, he just fell right down as if he was asleep, and it was all dark till a light fell from heaven and an angel came in the light." emma went on to tell of smith's vision and first call, of his backsliding and final commission. susannah stared. the young mother was a reality; the baby was a reality. could the statements in this wild story bear any relation to reality? the old woman stood by, nodding and smiling. the young girl's mind became perplexed. "it was just before he began to translate the gold book that he came to board at my father's in susquehannah county, and he told me all about it, and i believed him; but my father wouldn't, so i had to go away with joseph to get married; but since then father's forgiven us; and we've been back home this last summer, and we've been to fayette too, living with a gentleman called mr. whitmer, who believes in joseph, and all the time joseph's been translating the book that was written on the gold plates that he found in the hill. it's been very hard work, and we've had to live very poor, because joseph couldn't earn anything while he was doing it, but it's done now, so we feel cheered. and now that it's going to be printed, and joseph can begin to gather in the elect very soon, and now that baby's come--" emma stopped again; the last domestic detail seemed to involve her mind in such meshes of bliss that she lost sight of the end of her sentence. all her words had been calm, and the baby that lay upon the bed beside her stretching its crumpled rose-leaf fists into the air and making strange grotesque smiles with its little red chin and cheeks was undoubtedly a true baby, a good and delightful thing in susannah's estimation. had the bible in the hill been a true bible? susannah intuitively knew that emma smith, bending with grave rapture over her firstborn, was not trying to deceive her. "it seems to me," she said, "that it is terribly wicked of you to believe about this bible." her utterance became thick with her rising indignation. "how can you sit and hold that child and say such terribly wicked things?" she could not have told why she referred to the child; the moment before it was spoken she had not formulated the thought. she was not old enough to reason about the sacredness of babies; she only felt. the tears started to emma's eyes. she clasped her child to her breast. "yes, i know how you feel. i felt that way too myself, and sometimes even yet it frightens me; but, you see, i know it is true, so it must be right. but i've given up expecting other people to believe it just yet, until joseph is allowed to preach, and then it's been revealed to him that the nations shall be gathered in. only you looked so--so beautiful--you see, i thought perhaps god might have sent you to be a friend to me. i have no friends because of the way they persecute joseph." susannah turned in incredulous wrath and tramped, young and haughty, to the outer door. the first drops of a heavy shower were falling; she hesitated. "but tell her about the witnesses, emmar." old lucy stood half-way between the bed and the door, making nods and becks in her excited desire that susannah should be impressed. "for when the dear lord saw that folks wouldn't b'lieve joseph, he didn't leave him without witnesses." susannah, stopped by the weather, felt more willing to conciliate. she returned gloomily within the sound of emma's gentle voice. "it was mr. cowdery and mr. whitmer and mr. harris," emma said. "mr. cowdery and mr. whitmer saw the gold plates held in the air, as it were by hands they couldn't see, but martin harris he had to withdraw himself because he couldn't see the vision, and he went away by himself and sobbed and cried. but joseph went and put his arm around him and prayed that his faith might be strengthened, and then he saw it. so they three have written their testimony in the front of the book that's being printed." a storm had now broken upon the house in torrents. the door was shut. emma wrapped her child closer in her shawl. susannah sat sulky and disconsolate. she had a vague idea that the vengeance of heaven was overtaking her for merely listening to such heresy. over against this was a shadowy doubt whether it might not be true, roused by emma's continued persistency. "is it any easier to believe that those things happened to folks when the bible was written? don't you believe that god appeared to moses and samuel and told them the very words to write down, and showed them visions; and isn't he the same god yesterday, to-day, and for ever? it's just what it says in the bible shall come about in the latter days. it's because of the great apostasy of the church, no one really believing in jesus christ, that a new prophet had to appear--that's joseph." "they do believe," susannah spoke sullenly. "well, there's your aunt, mis' croom. now she's as good as there is in the modern church, isn't she? she's doing all she can to save her soul. she can't do it, for she don't believe. why the lord, he said that signs and wonders should follow them that believe. have they any signs and wonders up at your place? and he said that believers must forsake all, houses and lands and all; what have your people forsook? and as to its being hard to believe about joseph--you just take the things in the bible, elisha and the bears, for instance, and paul bringing back dorcas to life, and just think how hard they'd be to believe if you heard they happened yesterday, next door to you. and with god all times and places is the same. souls is only saved by believing; the lord says so, and accepting the things of faith to come to pass, and being baptized and giving up all and following; and it's an awful thing to lose one's soul." at this reiteration of the doctrine of the soul as a thing apart from the development of reason and character, susannah rose, ready to cry with anger. her aunt's agitation on the subject had left a sore to which the gentlest touch was pain. "i don't believe it," she cried. "i don't believe god wants us to do anything except just good. that's what _my_ father told me. i'm going home. i don't care how it rains." emma did not hear her. over her pale young face had come the peculiar expression of alert and loving listening. she had detected the sound of a footstep which susannah now heard coming heavily near. a large man of about twenty-five years of age entered from the bluster of the storm. as susannah was trying to push out past him into its fury, he paused, staring in rough astonishment. lucy hung on to her arm. "stay a bit! joseph must hold the umbrella over miss. emmar, tell her she can't no wise go alone." susannah fled into the driving sheets of rain, but joseph smith, umbrella in hand, followed her. chapter iii. the umbrella was a very heavy one. susannah certainly could not have held it against the wind. joseph smith held the shelter between susannah and the blast, looking at her occasionally with a kindly expression in his blue eyes, but merely to see how far it sheltered her. they walked in silence for about a quarter of a mile. the rain swept upon her skirt and feet; she saw it falling thick on either side; she saw it beating upon smith's shoulder, upon one side of his hat, and dripping from his light hair. the wind was so strong that the very drops that trickled from his hair were blown backward. his blue coat was old--not much protection, she thought, against the storm. the false prophet had hitherto appeared quite as terrible to her imagination and as far removed from real life as the wild beast of story books; now he appeared very much like any other man--rather more kind in his actions, perhaps, and distrait in his thought. susannah began to think herself a discoverer. "you are not keeping the rain off yourself." "it don't matter about me. i don't mind getting wet." his tone carried conviction. after a while gratitude again stirred her into speech. "i'm afraid you find it awfully hard holding up the umbrella." he gave a glance downward at her as she toiled by his side. "why you're most blown away as it is. you couldn't get along without the umbrellar." regarding her attentively for a minute, he added, "emmar will be vexed when she hears that your dress got so splashed." they were both bending somewhat forward against the wind; the road beneath them was glistening with standing water. when they passed by the woods the trees were creaking and cracking, and over the meadows hung shifting veils of clouds and rain. "i guess i'd better not take you farther than sharon peck's. your folks would be pretty mad if you walked through the village with joe smith." the lines round susannah's mouth strengthened themselves; she felt herself superior to those whose attitude of mind he had thus described. "you have been very kind to come with me. i'd like better to go home than stop, if it isn't too far." "i guess not. if you'd lived here longer you'd know that there was all manner of evil said about me, and the worst of it is that some of it's true. i've been a pretty low sort of fellow, and i hain't got any education to speak of." she looked up at him in astonishment; the expression of his face was peaceful and kindly. "then why do you go about preaching and saying--" "i hain't got nothing to do with that at all. if an angel comes from heaven and gives me a partic'lar revelation, calling me by name, namely, 'joseph smith, junior,' tain't for me to say he's made a mistake and come to the wrong man, though goodness knows i hev said it to the lord often enough; but now i've come to see that it's my business just to do what i'm told. but as to the low ways i hed--why, i've repented and give them up, and as to the education, i'm trying to get that, but it won't come in a minute." her conscience was not at rest; to be silent was like telling a lie, and from motives of fear, too! at length she burst out, "i don't believe you ever saw an angel, mr. smith. i think it's very wicked of you to have made it up, and about the gold bible too." they were still half a mile from the nearest house. susannah gasped. when she had spoken her defiance she realised that if she had nothing worse to fear, she at least deserved to be left alone among the raging elements. she staggered somewhat, expecting a rebuff. "i guess you'd better take my arm," he said. "it ain't no sort of a day for a woman to be out." when she hesitated, flushed and frightened, a smile came for the first time across his face. "you're almost beat back by the wind. it won't hurt you to grip hold of my sleeve, you know, even if i am a thundering big liar. i don't know as i can expect you to believe anything else. emmar didn't for a long time, but then, after a spell, she gave up all the comforts of her father's house just to stand by me, and no one's ever had a word to say against emmar." they stopped at a farmhouse on the outskirts of the village. smith had said to susannah, "there's a gentleman i know stopping at sharon peck's. i'll pass the umbrellar on to him, and he'll take you home. he's been a quaker, but i guess you'll find him a pretty nice young gentleman. mrs. peck, she isn't to home." he left susannah standing upon the lee side of a wooden house amid treeless fields. the eaves sheltered her. she stooped down and with both hands wrung the water from her skirts. she was busy over this when the promised escort joined her. the remnants of his forsaken quakerism hung around him; his coat was buff, his hat straight in the brim, his manner prim, and when he spoke it was in the speech of his people. his complexion was very light, hair, eyebrows and lashes, and the down on his chin--almost flaxen; his face was browned by exposure to the weather, but so well formed that susannah found him very good to look upon, the features pointed and delicate, but not without strength. "thou wilt walk as far as thy home with me?" he asked. he held smith's huge umbrella, but he did not hold it with the same strength, nor did he show the same skill in keeping it against the wind. he spoke as they walked. "thou hast walked a long way. art weary?" "yes--no--i don't know." what did it matter whether she was tired or not? baffled curiosity was exciting her. "you are a stranger here. are you a friend of the smiths?" "i have experienced the great benefit of being acquainted with the prophet for the last fourteen days." "but he's not a prophet," said susannah resentfully. "did'st thou never find thyself to be mistaken when thou wast most sure? hast thou not perceived that thy bible tells thee in many different ways that god chooses not as men choose?" then with great ardour he preached to her the doctrine of this new christian sect. he was a convert; his preaching was rather the eager recital of his own experience, which would out, like some dynamic force within him, than pressure brought wilfully to bear upon her. he said, "i do not ask thee, friend, if thou art methodist or baptist or presbyterian, but i do ask thee, canst thou read the promises of thy lord to his church and be content with its present low estate?" susannah was habituated to some recognition of her beauty; she missed it here, not knowing what she missed. smith had known that it was important for her to be sheltered from the wind; he was sorry that her skirts were splashed; his manner, casual as it had been, had at least had in it that element of "because you are you," the first essential of any human relationship. but susannah liked the young quaker much better than smith; he was of finer fibre, and her heart was agape for young companionship; so, unconsciously, she resented his indifference, not only as to her sect but as to her sex. "my father was an englishman," she replied with dignity, not knowing why this seemed sufficient answer. the quaker proceeded eagerly with his own story. he had searched the scriptures diligently, and found in them no warrant for believing that the age of miracles and direct revelations would ever pass from the church. then upon the gloom of his deep despondency a star had arisen. he had heard of a young man, poor, obscure, illiterate, who had dared to come forth saying again, as st. peter had once said, "this is that which was spoken by the prophet joel." he had come far to hear the word, and, upon hearing it, he had found rest for himself and a hope for the world. his ardour was beginning to tell upon susannah's mind. the desire awoke within her for some fellowship with his enthusiasm. stronger was the desire to receive personal recognition from the fair-faced youth. "i am english," she repeated, "and of course i think it very wicked to add anything to the bible; it says so in the revelation." "that to me also was a stumbling-block for a short time; but if thou wilt consider, friend, that the book of mormon is the history of god's dealing with the wild races of our own continent from the time of noah until the time of maroni, which would be about three hundred years after the first coming of the lord, and that this sacred history, so necessary for the instruction of us who must now dwell in the same land, could not be given until this continent was known to the world, thou wilt cease to cavil, and wilt in all humility believe that that which is done of the hand of the lord cannot be wrong." faith begging the question is a sight to which the eye of experience becomes accustomed, but susannah, standing upon the threshold of life, blinked and failed to focus her vision, feeling vaguely that during the last phrase some one had turned a somersault, and that too quickly to be watched. "thou wilt think upon these things?" the young quaker stood in the storm and looked earnestly upon susannah, who was upon her uncle's doorstep, within shelter of the brown pent house. susannah smiled. it was a perfectly instinctive smile, not one self-conscious thought went behind or before. she smiled because the young man was comely, and because she was young and wanted companionship. "i don't know," she said with perfect frankness; "my aunt will be so vexed with me when she hears that i've been to the smiths that i don't believe i'll be allowed to think of anything this good while." her smile, her girlishness, seemed at last to pierce beneath the armour of his devout abstraction. fortune at work chooses her a fine-edged instrument, and joseph smith, with unerring but probably half conscious instinct, had sent the right messenger. the cloud of serious intent on the youth's face broke now into a sudden admiring glance, half playful yet fully earnest. his gray eyes held for a moment gracious parley with hers. "wilt thou," he asked, still smiling, "give it as excuse in the day of judgment that they would not let thee think?" "n-n-no." she was more struck with the inadequacy of the excuse than with the fact that she had a better one if she had chosen to give it. he was again grave, but he was not now unappreciative. "thou art very fair, and beauty to a young woman is, no doubt, a great snare. i will wrestle in prayer for thee." he was going down the brick walk between the masses of drenched flowers. "don't," cried susannah faintly, "don't do that." but he did not hear her. chapter iv. the wind that in the hurly-burly out of doors had been a cheerful if boisterous enemy, seemed suddenly transformed into a wailing spirit when susannah was making her way up the stairs of the darkening wooden house. its master and mistress had not yet returned from burying the dead. the girl made her way up to ephraim's room. the books were left open upon the table; no one was there. it was a new thing that ephraim should breast a storm. susannah trudged downstairs again and dried her bedraggled skirts at the fire--an empty house, a dreary wailing wind, and gathering twilight for her sole companions. at length a step was heard. ephraim came in bearing susannah's rain cloak and goloshes. he was wet, pale, and breathless, but he would not betray his weakness and excitement by a word. "you were looking for me, ephraim, and some one told you that i had come home. did you hear who brought me? o ephraim! i have been out walking with the false prophet, and then with one of his disciples." susannah, sitting by the fire, looked at him trying to smile through his gloom. she began again, then stopped; how to impart the full flavour of that which had befallen her she did not know. it seemed to her that the difficulty lay in ephraim's silence. she was not aware that she had not even a distinct thought for a certain interest in her late companion which she most wanted to put into words. "ephraim, it's all very well for you to stand there drying your feet, but--but--they were just like other people, as you told mr. finney, you know." "did you expect them to have horns and tails?" "i don't think they are very wicked," said susannah. she looked down as she said it, speaking with a certain undefined tenderness of tone begotten of a new experience. "well?" "that's all." "how could you know whether they are wicked or not?" he burst out angrily. "do you suppose that they would show _you_ the iniquity of their hearts?" "why, ephraim, you've always stood up for them before!" he gave a sort of snort. "i never stood up for them by making eyes at my hands and cooing out my words." she looked up in entire bewilderment. "it doesn't matter what i mean," he added. "what did they say? what did they do? tell me. if i'd known these fellows had come back, do you suppose i'd have let you go?" "you are so strange," she said. "they did nothing but just bring me home and hold the umbrella, and joseph smith said he knew he'd been a bad man and didn't know anything. i thought you'd be interested to hear about them, ephraim." "i should have thought you'd had too much self-respect to allow him to talk to you like that. of course he was trying to work on your feelings." "no, he wasn't, ephraim. you are quite as unjust as my aunt to-day. he wasn't trying to work on my feelings. he was just--well, he was sorry that my frock got so wet, and he just happened to say the other thing. i am sure--" her conviction concerning the naturalness of smith's conduct and the quaker's sincerity had arisen in the presence of each, and was not now to be ascribed to any particular word or action which she could remember and repeat. "oh, he was sorry your frock was splashed, was he? and the other fellow they call halsey, was he concerned about that too?" "who told you that his name was halsey?" the interest of her tone was unmistakable. "that is his name, and he must be a degraded fellow to take up with smith." she saw that ephraim's clothes were very wet; he must have walked far. she attributed his exhausted look entirely to fatigue, and his ill-temper to the same cause. "mr. halsey seemed quite good and in earnest, like the people that come to see mr. finney when he stays here, asking about saving their souls, as if their souls were something quite different from the other part of them; and, ephraim, i have often wanted to ask you, but i didn't like to. you don't believe what aunt and uncle do, do you? aunt talks as if you didn't believe. do you think"--her voice trembled--"do you think that i ought to think about my soul--that way?" ephraim never perceived the nature of her difficulty. he thought she questioned the earnestness of life. he leaned back against the jamb of the chimney, vainly trying to dispel his anger and bring his mind under the command of reason. he looked at susannah steadily; she was somewhat pale with weariness and excitement; she could never be other than beautiful. how perfect was the moulding of the strong firm chin, of the curving nostrils! the breadth of the cheek bone, the height and breadth of the brow, beautiful as they were in their pink and white tinting, conveyed to him almost more strongly the sense of mental completeness than of outward beauty. he did not dare to look at her questioning eyes; his glance travelled over the amber ringlets, damp and tossed just now, drooping as if to say "susannah is lonely and perplexed, and she needs your help." ephraim, proud, and mortified to think how ill he compared with her, laughed fiercely within himself. this was a young woman of distinction, and just now she knew it so little that she sat looking up with respect at his ill-conditioned self. how long would that last? how long would she remember any word that he chanced to say to her? "susannah, i think you are very ignorant. were you never taught anything when you were a little girl?" "my father and his friends were always polite to me." she spoke with grave, rather than offended, dignity. "she is entirely sweet," he said to himself; "she will never answer me in anger." then he went on aloud, "and i am not polite; i am ill-trained and ill-bred. well, listen, susannah. whatever my mother may or may not tell you about my peculiar opinions, whatever _i_ choose to believe or to do, remember this, that i tell you that _you have_ a soul to be eternally lost or saved, and it behoves you to walk carefully and concern yourself about your salvation." there was a vibration of intense warning in his voice. he was thinking of the life that might be so noble if will and reason sided with god, and of the snares that the world lays for beauty, and the light way in which beauty might walk into them; and, as with all dreamy minds, he was too absorbed in his thought to know how little it shone through the veil in which he wrapped it. susannah grew a shade paler. she had struggled in a blind child-fashion to maintain a religion that would embrace her manifold life, but now it appeared that, after all, ephraim endorsed the general view; his refusal to comply openly with it came of wilfulness, not unbelief. the stronghold of her peace was gone. "my papa never spoke to me about religion in that way, but i don't think he believed that." ephraim thought of the weak and reckless young father, of the careless life broken suddenly by death. "he has learned the truth now," he said shortly. after a pause, in which she did not speak, he betook himself to his own rooms, leaving susannah to the companionship of the lonely house, the howling wind, the gathering night, and a new fear of a state eternal and infernal, into which she might so easily slip. ephraim said so, and he would never have proclaimed what he would not comply with unless its truth were very sure. as for him, his self-despite was pain that rendered him oblivious of her real danger. where was his boasted justice? gone before a breath of jealousy. the neighbours had told him that she had smiled on halsey, and the abuse of the smithites, in which his mother indulged in the blindness of religious party-spirit, had fallen from his lips as soon as his own passion had been touched. had his former candour, then, been the thing his mother called it, _indifference_ to, rather than reverence for truth? this was the travail of soul that susannah could have as little thought of as he had of hers. it held ephraim in its fangs for many days. chapter v. the return of smith and his few followers, and the speedy publication of the first edition of the book of mormon, stirred anew the flames of religious excitement. all other sects were at one in decrying "the mormons," as they now began to be called by their enemies. there was perhaps good reason for intelligent disapprobation, but understanding was left far behind the flying feet of zeal, who, torch in hand, rushed from house to house. it was related that joseph smith was in the habit of wounding inoffensive sheep and leading them bleeding over the neighbouring hills under the pretext that treasure would be found beneath the spot where they would at last drop exhausted; and there were dark hints concerning benighted travellers who, staying all night at the smiths' cabin, had seen awful apparitions and been glad to fly from the place, leaving their property behind. there was a story of diabolical influence which smith had exercised in order to gain the young wife whom he had stolen from her father's roof, and, worse than all, there were descriptions of occult rites carried on in secret places, where the most bloody mysteries of the mosaic priesthood were horribly travestied by smith and his friends, cowdery and rigdon, in order to dupe the simple into belief in the new revelation. ephraim croom had again withdrawn himself out of hearing of the controversy. judging that susannah was sufficiently guarded by his parents to be safe, he became almost oblivious of conversation which he despised. he did not reflect that susannah knew nothing of his hidden conflict, that she could only perceive that, after uttering an ominous warning, he had left her to work out its application alone. it was at first not at all her liking for the smiths, but only her unbiassed common sense, which convinced her that the wild stories told concerning them were untrue. when she became enraged at their untruth she became more kindly disposed toward the young mother, whose baby had made a strong appeal to her girlish heart, and the big kindly lout of a man who had sheltered her from the rain. this benevolent disposition might have slumbered unfruitful but for the memory of the fine and resolute face of the young disciple who had promised to wrestle in prayer for her. there was novelty in the thought. the gay witch novelty often apes the form of love. susannah did not know love, so she did not recognise even the vestments falsely worn, but they attracted her all the same. her young blood boiled when her aunt, dimly discerning some unlooked-for obstinacy in her niece's mind, repeated each new report in disfavour of the mormons. it was the old story about the blood of the martyrs, for ridicule and slander spill the pregnant blood of the soul; but they who believe themselves to be of the church can seldom believe that any blood but their own will bear fruit. every stab given to the reputation of the smiths was an appeal to susannah's sympathy for them. mrs. croom, with a sense of solemn responsibility, was at great cost bringing all her influence to bear upon the young girl whom her son loved. she drearily said to herself, after many days, that her influence was weak, that it accomplished nothing. the strength of it pushed susannah, who stood faltering at the parting of the ways, and the impetus of that push was felt in her rapid and unsteady step for many and many a year. one day, when the men were out cutting the maize, susannah rode with her uncle to the most distant of his fields, and found herself on the hill called in smith's revelation cumorah. the sound of the men at work and the horses shaking their harness was close in her ears while she strayed over this bit of hilly woodland. it is one of the low ridges that intersect the meadows on the banks of the canandaigua, and here smith professed to have found the golden book. it was because of this that susannah had the curiosity to climb it now. the beech wood grew thick upon it; the afternoon sun struck its slant sunbeams across their boles. once, where the beeches parted, she came upon a fairy glade where two or three maples, fading early, had carpeted the ground with a mosaic of gold and red, and were holding up the remainder of their foliage, pink and yellow, in the light. the beauty wrought in her a dreamy receptive mood. climbing higher, she came upon a very curious dip or hollow in the ground. in its narrowest part a man was lying prostrate; his face was buried in his hat, which was lying upon the ground between his hands; the whole expression of his body was that of attention concentrated upon something within the hat. when she came close he moved with a convulsive start, and she saw that it was joseph smith. his look changed into one of deference and satisfaction. he rose up, lifting his hat carefully; in it lay a curious stone composed of bright crystals, in shape not unlike a child's foot. "it's my peepstone," he said. "it's the stone i look into when i pray that i may be shown what to do." exactly as one child might show to another some worthless object he deemed choice, he showed the stone to her. "i don't know what you mean. how could a stone help you?" "all i know is that when i've been lying for a long time, feeling that i'm a poor fellow and haven't got no sense anyway, and the tears come to my eyes and gush out, feeling i'm so poor and mean, then when i lie and look and look into this peepstone, i see things in it, pictures of things that is to be, and sometimes of things that are just happening alongside of me that i didn't know any other way. i can't say how it may be; i only know when i see it that i am 'accounted worthy.'" "you couldn't see anything in the stone." "no more i couldn't. the stone's nothing, an' i'm nothing, and that's why, when i do see the pictures, i know it must be either god or the devil that sends them; and it's not the devil, for i always work myself up to a mighty lot of praying first, and why should the pictures come after that if it was the devil?" "what do you see?" "i'll tell you one thing i have seen. mebbe you'll know what it means; mebbe you won't. i don't know myself rightly yet. i've often to study on those things a long while before i know what they mean, but lately i've seen you." "me?" "yes, you, miss. the things i see are like small tiny pictures inside the stone. your bonnet was off. you were inside a room. there was tables and chairs, and there was a man there. he wasn't very old; he had light hair." "what had he to do with me?" she asked, astonished. "i just saw you stand there, and him a-sitting, but a voice in my own heart seemed to say--" "what?" "it was one of my revelations. if i tell you, you won't believe it. howsomever, i think it's my duty to tell you, although you may tell your folks, and they may persecute me." he paused here, and when he began again it was in a different tone of voice and with a singing cadence. "the voice said, 'i say unto thee, she shall see the white stone, and shall be told the thing that she shall do for the salvation of her soul; and i say unto thee, joseph smith junior, that thou shalt say unto her to look upon the stone, for she is chosen to go through suffering and grief for a little space, and after that to have great riches and honour, and in the world to come life everlasting.'" as he spoke he was holding up the stone, which glistened in the sunlight, before her eyes. susannah stared at it to prove to herself that there was nothing remarkable about it. the feeling of opposition seemed to die of itself, and then she had a curious sensation of arousing herself with a start from a fixed posture and momentary oblivion. that afternoon as she was going home, and in the following days, phrases and sentences from the prophecy which joseph smith had pronounced in regard to her clung to her mind. in disdain she tried to tell herself that the man was mad; in childlike wonder she considered what might be the mystery of the vision within the stone and the prophecy if he were not mad. she had never heard of crystal-gazing; the phrase "mental automatism" had not then been invented by the psychologists; still less could she suspect that she herself might have come partially under the influence of hypnotic suggestion. the large kindliness of the new prophet, the steady sobriety and childlikeness of his demeanour, the absence of any appearance of policy or premeditation, were not in harmony with fraud or madness. her gentle intelligence was puzzled, as all the candid historians of this man have since been puzzled. then, tired of the puzzle, she fell again to contemplating scraps of his speech, which, having a scriptural sound, suggested piety. "she shall be told the thing that she shall do for the salvation of her soul," "she is chosen to go through suffering and grief for a little space." how strange if, impossible as it might seem, these words had come to her--to her--direct from the mind of the almighty! chapter vi. some days after this susannah sat alone at the window of the family room, the long white seam on which she was at work enveloping her knees. far off on the horizon the cumulous clouds lay with level under-ridges, their upper outlines softly heaped in pearly lights and shades of dun and gray. beneath them the hilly line of the forest was broken distinctly against the cloud by the spikes of giant pines. that far outline was blue, not the turquoise blue of the sky above the clouds, but the blue that we see on cabbage leaves, or such blue as the moonlight makes when it falls through a frosted pane--steel blue, so full of light as to be luminous in itself. from this the nearer contour of the forest emerged, painted in green, with patches and streaks of russet; the nearer groves were beginning to change colour, and, vivid in the sunlight, the fields were yellow. from the top of a low hill which met the sky came the white road winding over rise and hollow till it passed the door. who has not felt the invitation, silent, persistent, of a road that leads through a lonely land to the unseen beyond the hill? susannah was again alone in the house; this time ephraim was absent with his mother, and her uncle was at the mill. on the white road she saw a man approaching whose dress showed him to be smith's quaker convert, angel halsey, a name she had conned till it had become familiar. he did not pass, but opened the gate of the small garden path and came up between the two borders of sweet-smelling box. in the garden china asters, zenias, and prince's feather, dahlias, marigolds, and love-lies-bleeding were falling over one another in luxuriant waste. the young man neither looked to night nor to left. he scanned the house eagerly, and his eyes found the window at which susannah sat. he stepped across the flowers and stood, his blonde face upturned, below the open sash. under his light eyebrows his hazel eyes shone with a singularly bright and exalted expression. "come, friend susannah," said he, "i have been sent to bring you to witness my baptism," and with that he turned and walked slowly down the path, as if waiting for her to follow. susannah, filled with surprise, watched him as he made slowly for the gate, as if assured that she would come. when he got to it he set it open, and, holding it, looked back. she dropped the long folds of muslin, and they fell upon the floor knee-deep about her; she stepped out of them and walked across the old familiar living-room, with its long strips of worn rag-carpet, its old polished chairs, and smoky walls. the face of the eight-day clock stared hard at her with impassive yet kindly glance, but its voice only steadily recorded that the moments were passing one by one, like to all other moments. susannah went out of the door. the sun drew forth aromatic scent from the borders of box, and her light skirt brushed the blossoms that leaned too far over. outside the wicket gate at which the young man stood was a young quince tree laden with pale-green fruit. susannah let her eyes rest upon it as she spoke: she even let her mind wander for a second to think how soon the fruit would be gathered. "why should i come to see your baptism?" she asked, with her voice on the upward cadence. the young man blushed deeply. "i am come to thee with a message from heaven." he glanced upward to the great sky that was the colour of turquoise, cloudless, serene. "it is a strange errand." there was a touch of reproof in her voice, and yet also the vibration of awe-struck inquiry. her mind rushed at once to the memory of joseph smith's prophecy. "come, friend," said the young quaker very gently. "i can't possibly go." his strange reply was, "with god all things are possible." the text fell upon her mind with force. "come," he said gently, and he motioned that he would shut the gate behind her. "not now; my shoes are not stout; i have no bonnet or shawl." "put thy kerchief over thy head and come, friend susannah, for 'no man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven.'" at this he walked on, and she was forced to follow for a few steps to ask an explanation. she tied her kerchief over her head and the thick white dust covered her slender shoes. "what do you want me to come for?" she asked. he looked upon her, colouring again with the effort to express what was to him sacred. "it has been given to me to pray for thy soul. to-day, as i prayed, it was borne in upon me that thou shouldst be with me in the waters of baptism." susannah paused on the road, planting the heels of her shoes deeply in the dust. "i will not," she cried. "i will never believe in joseph smith." "and yet it has been revealed, friend, that thou art one of the elect. the time will come very soon when thou wilt believe to the salvation of thy soul." he walked slowly onward, and after a minute susannah, with quickened steps, followed him, in high anger now. "i do not believe in the revelations of joseph smith," she cried. and because he did not appear offended she spoke more rudely, catching at phrases to which she had become accustomed. "if the salvation of my soul should depend upon it, i would rather lose it than believe." but when she had said these last words a little gasp came in her breath, and her heart quailed in realising the possibility of which she had spoken. her own angry words had diverted her attention from questioning the reasonableness of the new faith to the fearful contemplation of what might be the result of rejection. if she quailed at her own speech, the grief of the young quaker was more obvious. he put up his hands as if in fear that she should add to her sin by repeating her words. quiet as was his demeanour, the emotional side of his nature had evidently been deeply wrought upon to-day, for when he tried to speak to reprove her, grief choked his utterance. it was not at that time a strange thing for men under the influence of religious convictions to weep easily. on the contrary, it was accounted by evangelists a sign of great grace; but susannah, accustomed only to the reserve of english gentlemen and her uncle's stern puritan self-repression, seeing this young quaker weep for her sake, was greatly touched. she became possessed by an excited desire to console him. the young man turned, weeping as he went, into a little wood that here bordered the road. susannah followed, full of ruth, thinking that he merely sought temporary shade. they had proceeded under the trees a few paces when emma smith came up from the bank of the river to meet them. halsey controlled himself and spoke to emma. "she has refused. for this time she has rejected the truth." now to susannah the matter for amazement was that she had come so far from home (although, it was not very far), that she had actually arrived, as it seemed, at an appointed place. the sting that this gave to her pride was greatly eased by perceiving that she had not by this fulfilled his hopes. emma smith had a pale, patient face, which was at this time made peculiarly dignified by a look of solemn excitement. young as she was, she turned to susannah with a protecting motherly air. "perhaps next time the opportunity is offered the young lady will embrace it and save her soul." she spoke consolingly to halsey, but looked at susannah with encouraging and respectful eyes. "you will see this young man baptized?" she asked. under the protection of emma smith, susannah stooped under the willow boughs and found herself upon the bank of the river in the presence of joseph smith, his mother, and some half-dozen men. lucy smith was muttering somewhat concerning a vision of angels, and the suppressed excitement of them all was manifest. susannah was infected by it; she was now tremulous and eager to see what was to be seen. joseph smith advanced into the flowing river and stood in a pool where the water was well up to his thighs. standing thus, he began to speak in the same formal tone and with the same solemn expression that susannah had marked when he spoke the revelation concerning herself, but more loudly. "behold! we have gathered together according to the revelation which has been given to me--" here a dark young man called oliver cowdery groaned and said "amen." a tremble of excitement went through the group upon the shore. loudly the prophet went on--"knowing well that there is nothing in me, who was wicked and graceless to a very high degree, and wanting in knowledge, but was yet chosen, upon this sinful earth and in these last days, when wickedness and hypocrisy is abounding, to open to all who would be saved a new church which is such as that which the angel hath revealed to me a church should be, and all them which shall receive my word and shall be baptized of me or of mr. oliver cowdery, whom the angel maroni, descending in a cloud of light, has ordained with me to the priesthood of aaron, which holds the keys of the ministering of angels and of the gospel of repentance and of baptism by immersion for the remission of sins. and this shall never again be taken from the earth until the sons of levi do offer again an offering unto the lord in the new jerusalem." the loud voice carried with it an impression of strong personal feeling; the effect on the bystanders was such as the words alone were wholly inadequate to produce. cowdery, who during the speech had frequently groaned and responded, after the methodist fashion, now shouted and clapped his hands towards the heavens, whereupon lucy smith fell into a convulsive state between laughter and tears, and the men standing beside her dropped upon their knees. emma smith remained standing; upon her face was a rapt triumphant expression. she put her arm round susannah protectingly, and susannah did not repulse the familiar action. joseph smith now in the same voice called upon his father to be baptized. he addressed him formally as "joseph smith senior." the old man had, as it seemed, a great fear of the water. it took both priests of the new sect together to lift and immerse him. there was more splashing than was seemly. the baptism of a farmer named martin harris, which followed, was more decorous. the sunlight lay bright on the other side of the flowing river, and the shadow of the willow tops above them was outlined on the stream. on the sunny bank opposite there was a thicket of sumac trees reddening to the autumn heat; the wild vine was climbing upon them, making their foliage the more dense, and at their roots, by the edge of the stream, the golden rod was massed. on the bank on which they stood the colouring was more quiet. a few ragged spikes of the purple aster were all that grew under the gray green willows, which with every breath turned the silver underside of their soft foliage to the wind. the place for the baptism had no doubt been chosen because of the depth of the water, and because the bank here was comparatively bare. it was about four o'clock in the afternoon. the steady sound of the mattock in a neighbouring field was the only token of the common bustling world that lay close around the curious isolation of the hour. it was time that angel halsey should be baptized. in his quaker clothes he waded into the water. his manner now was entirely serene, his face full of joy. a thought was struck wedge-like into susannah's understanding. if halsey, who was so manifestly on a higher plane of education and refinement than these others, could so triumphantly embrace the new faith, it must surely contain more of virtue and reason than she could see. the influence of what he was, being so much greater than the influence of what he had said, caused her mind to work with solemn earnestness as she followed him in sympathy through the symbol of death and resurrection. when the prophet came back to the shore he appeared for the first time to recognise susannah, and stopped before her, but at first with a distraught manner, as if he were trying to recollect some dream that eluded him. he still had his hand familiarly on halsey's arm, for he had been conducting him out of the water. "this is the elect sister?" smith asked in a hesitating tone, as if still striving with memory. "does she desire baptism?" "not yet," answered halsey, "but i have asked the lord for her soul, and i believe that it has been given." in halsey's mind up to this moment there was, no doubt, only the solicitude of the missionary spirit; but smith was a man whose mind was cast in a different mould; he had already marked the solicitude and given it his own interpretation, and he had already opened his own eyes upon her beauty. how far this had conscious connection with the condition of actual trance into which he now fell cannot be known. it is probable that what the psalmist calls the "secret parts" are not in such minds as smith's open to the man's own eye. smith became wrapped in a sudden ecstasy. oblivious of all around him, he looked up into the heavens, and it was apparent that his eyes were not beholding the material objects around. those about him gazed awe-struck, waiting and listening, for he began to speak in a low unknown tongue, as if holding converse with some one above. susannah shrank back, but was held by emma's encouraging arm. halsey stayed perforce, for the prophet's grasp had tightened convulsively upon him. in a few moments the vision was over, and joseph smith opened his eyes and smiled in his own slow kindly way upon the frightened girl and upon angel halsey, who stood with steadfast mien. "it has been revealed to me in heaven that the soul of the elect sister is indeed given to be united to the soul of this young disciple, that thereby she may obtain salvation." he took susannah's hand, and she felt no power to resist him; he clasped halsey's almost more timid and reluctant hand over it. "wherefore in the sight of god and in the sight of these elect saints now present i declare that these two are joined together in the mystical union of a most holy marriage which god himself has revealed from heaven." for some moments susannah gazed fascinated; then she snatched away her hand; dignity sought to maintain itself; pride rose up in anger. her growing awe of the prophet numbed to a certain extent both these sentiments, but stronger than pride and self-respect and awe was some tender shame within her heart which was hurt beyond enduring, so that she put her hands before her face and wept, and walked away from them weeping, followed by emma, who began, as they walked, to weep in sympathy. tears bring relief to the brain, a relief it is hard to distinguish from comfort of soul. when susannah could check her unaccustomed sobs, when she found herself walking quietly homeward with only the weeping emma by her side, the spirit of long suffering and patience stole upon her unawares. "why do you cry?" she asked gently. "i think it must be so hard for you," said emma; "it's been very hard for me, although i love joseph with all my heart; but you are so childish and so good-looking, it seems someways as if it came harder on you; and then that mr. halsey hasn't got the warmth of heart that joseph has." to this astonishing reply susannah found no answer. emma was too respectable, too honest in her sympathy, to be derided, but susannah's understanding could ill endure the thought that the incident of the hour was important. as the outcome of honest delusion, she might forgive it; something in the pathos of halsey's strained face as she remembered his look when she turned away weeping, urged her to forgiveness. "mr. halsey is nothing to me," said susannah at last; she spoke with a falter in her voice, for emma's unfeigned grief touched her. "oh! don't say that. some judgment might come on you that would be worse than any suffering that would come from obedience to the word of the lord; and besides, it's the will of god, you see; and of course he'll see that it's done, so you'd be punished for rebellion, and you'd have to obey all the same." susannah was beginning to be infected by this steady assumption that god had indeed spoken. could it be possible? chapter vii. how much better humanity might have been had we been at the world's making we cannot tell, but as it is, the creator knows that a woman whose veins are pulsing with youth does not know, as she stands between her lovers, how far influences not born of reason are affecting her understanding. ephraim remained neglectful, and susannah remembered with more and more distinct compassion halsey's wistful face and the touch of his trembling hand. but the emotion which is deeper than human love was also in ferment. the shock which she had received, aided by the pressure at home, had effectually worked religious unrest. she was certain now that she must do some new thing to obtain peace with god. long monotonous days ripened within her this altered mind. on one of the warm days that fell at the end of the apple harvest, when such vagrant labourers as had collected to help the farmers were loitering at liberty, smith held his first and last public meeting in the place where his boyhood had been passed. it was near the cross-roads on the old highroad to palmyra, where a small wooden bridge carries over a creek that runs through the meadow to the canandaigua. here in the leisure time of the afternoon smith lifted up his voice and preached to an ever-increasing crowd, composed first of men, and added to by whole families from most of those houses within touch of the village. the elder croom, his wife, and susannah were returning from the weekly shopping at palmyra's store; they came upon the crowd, and stopped perforce. wrath was upon the faces of the elder couple, and nothing less than terror upon susannah's white cheeks. susannah would have run far to have been saved the awful interrogation of opportunity. perhaps all that she knew just then, in her childlike bewilderment, was that the slanders of the persecution were wrong, and her untrained mind jumped to the conclusion that the god of truth must therefore be with smith. beyond this there was unnamed wonder at the unexplained influence that smith held over her, and more curious thoughts, stretching out like the delicate tendrils of an unsupported vine, concerning halsey, his prayers and warnings, and the strength of selfless devotion that she had read in his innocent eyes. old croom, deacon and magistrate, was not one to tarry at such a gathering longer than need be. when he perceived that some of the planks of the bridge had been taken to support the dam he alighted and broke down a log fence in order to drive his horses through meadow and stream to join the road nearer home. his women must needs walk over the scanty beams. mrs. croom, stately and well attired, could make her way through the crowd; no one there was so rapt but that he let her pass when, with eyes flashing in righteous indignation, she tapped him on the shoulder and bid him stand aside. susannah followed in her aunt's wake, the crowd of neighbours and strange labourers closing behind them again as they worked their way, of necessity slowly, nearer and nearer the preacher and the little band of adherents that stood steadfast around him. susannah heard the words of the sermon in which open confession of his own past sin, bold persuasions to christianity and righteousness, were strangely mingled with the claim of the new prophet. she could not remember one moment what he had said the last. low hisses and muttered threats of the angry men about her fell on her ears in the same way, making their own impression, but not on reason or memory. a sickening dread of a call that would come before she got away was all that she fully realised. it came when, in her white gala dress, she stood still at last near to, and under the eye of, the preacher. the sermon was finished. there was a silence at its end so unexpected that none in the crowd broke it. it seemed for those moments to reach not only into the hearts of the crowd, but into the wide, empty vault of sunny blue above them, and over the open fields and golden woods. then, before the wrath of the crowd had gathered strength to break into violence, smith went down into the water and called loudly to all such as felt the need of saving their souls to enter upon the heavenly pilgrimage by the gate of his baptism. his adherents had cast themselves upon their knees in prayer. susannah saw the strong, dark face of oliver cowdery looking up to the sky as though he saw the heavens opened, and she saw angel halsey look at herself, and then, clasping his hands over his fair young face, bow himself in supplication. a man, ragged in dress, and bearing the look of ill deeds in his face, made his way out of the crowd into the water. he was a stranger to the place, and the spectators looked on in silent surprise. before smith had dipped him in the stream and blessed him another man came forward, pale and thin, with a hectic flush upon his cheeks. he was a well-known resident of manchester; all knew that his days on earth must be few. a low howl began to rise, loudest on the outskirts of the crowd, but the fact that the man was dying kept many silent, feeling that the doomed may surely have their own will. before joseph smith had spoken his benediction over this trembling, gasping creature, when halsey had left his kneeling to spring forward and lead him to the shore, susannah began to move forward to the water. no one who saw her move at first dreamed of what she sought. her aunt had pushed on some distance farther and stood waiting, almost too astonished at this last baptism to notice that she was separated from her charge. now, when she saw susannah pushing forward, she only wondered with others what she would be at, and spoke to her ineffectually, without the shriek and struggle which she made when the girl was beyond her reach. so susannah, moving like one in an agonised dream, came to the edge of the pool. among the praying band there was no doubt as to her intention, no astonishment; the kneeling men gave instant thanks to god for her decision, and halsey, having helped the feeble man to land, led susannah down into the water, his face illuminated by the victory of faith. susannah heard now her aunt's wild shrieks; she heard too the surging of the crowd, but the meaning of neither sound came to her. she waded on to where smith stood, with only the dazed sense of a goal to be reached. she was perfectly passive in his hands as he dipped her beneath the surface and raised her up, but she listened to the blessing he pronounced with a sudden leap of the heart, feeling that now at last the misery of fear was past and the demand of god satisfied--it must be so because it had cost so much. when she came to herself she saw that the crowd, like a wild beast, had sprung downward upon the disciples. even in her first terrified glance she was impressed by the strange and awful difference between the distorted and hideous faces of the mob and the exalted calm of the few men who had at this time fixed their minds on the unseen rather than the seen. she looked up to smith in the swift appeal of terror, and felt once for all the huge courage by which his life was marked. his hand, helping her to the shore, never trembled. he calmly directed her steps into the quiet meadow before he gave himself to the battle. when her person was no longer there to be protected, the mormons gave way at once before the gathering strength of the mob. she saw them beaten down mercilessly; she saw smith himself beaten and thrown prostrate in the water. the still, warm air that a few minutes before had seemed instinct with prayer was now vibrating to the howls and taunts and curses of the mob. susannah had no doubt that these, who were now her friends, were being killed; their sufferings justified her to herself and produced a fierce exaltation in the step which she had taken. in her experience of life she thought that the mob would turn upon her next, and stood waiting, every muscle tense, her hands clenched, feeling excitedly that she would rather die than live to see such intolerable wrong. this tension of nerve relaxed somewhat when her uncle lifted her forcibly into the waggon. with eyes wide open with horror and lips trembling, she asked, "did they kill them, uncle?" "no, child, they only gave them a good trouncing in their own pond." he choked here, out of pity for her, keeping back the torrent of his anger. even at this early date it was bruited that joseph smith exercised some unseemly force of will by which he distorted the reason of his converts. this report explained the fact that for the first day after the shock of susannah's baptism her aunt and uncle did not lay the blame of it at her door, did not argue or persuade, only watched her as one recovering from a strange disease. but in the afternoon of that first day the pent-up fever of the aunt's wrath against those whom she thought to blame broke forth, and almost in delirium. the last hot weather of the autumn still held; in the same still hour of the afternoon, the hour in which susannah's baptism had taken place the day before, angel halsey, pallid with his yesterday's beating and ill-usage, but steadfast and even joyful of face, walked up to the front door of the magistrate's house. this door opened upon an unfrequented entrance-hall. susannah heard the knock, heard her aunt move with the dignity befitting an expected visitor. then she heard ephraim's step on the stair for the first time that day, and reflected dully that he must have seen the advent of some important person from his window to be thus answering the call of the door. after that she heard words that had the sound of suppressed screams in them. she realised that the house mistress was ordering some enemy from her door. these commands were not obeyed, and susannah, hearing that the intruder remained, began in fear to suspect the meaning of the intrusion. as she rose the report of a fire-arm startled her from all the remnants of her selfish dulness, causing her feet to fly. from within the sitting-room she saw the entrance-hall. its door was open to the wide sweep of land that lay in floods of sunshine. in the light, half turning now to go as he had come, stood angel halsey. her eager eyes drank in the sight of him, because last night she had thought to see him die. she saw his quietness even while, it seemed to her, the gun still echoed, and it was ephraim who held the gun! beside ephraim her aunt stood, like one in a frenzy, her very garments twitching and her gray hair fallen loose. none of them looked to see the girl within the shaded room. "friends," said halsey, "i came to say 'peace be with this house,' and to speak with her to whom god has given the spirit of obedience to his truth, but it is written that when any house refuses to receive us we must depart." his voice was for some cause growing fainter, but susannah was certain that the cause was not fear. he took a letter from his breast. "i wrote it," he said, "in case i might not enter to speak with her." he gave the letter to ephraim, who took it reluctantly, as one impelled by some strong sense of right. halsey went out. he tottered upon the path, but he opened the gate and walked on. ephraim, still holding the gun and the letter, turned and saw susannah. ephraim's face was gaunt and haggard as she had never seen it before; his eyes were large, and she thought she read unutterable distress in them, but could not understand. she held out her hand for the letter, but as he gave it both she and he perceived for the first time that it was stained with blood; they felt mutually the thrill that the sight gave. he put his hand out suddenly and pushed her within the room. "go," he entreated, "for god's sake, susy, go to your own room; take his letter with you if you will, but go." susannah went amazed, but she began to think that ephraim's distress had not been a gracious sorrow, but remorse for his own crime. he must have shot halsey as he would have shot at some evil beast. when she had time to remember that halsey had tottered when he walked, she fled back, straining the blood-stained letter to her breast, and tore open the closed door. her aunt was sitting in a low chair sobbing. ephraim, bareheaded in the sunshine, was standing on the path shading his eyes to scan the road. susannah ran out, not to him (her shame and grief for him were too deep for any word), but with intent to run after the wounded man and nurse his wound. "it can be but a slight flesh wound," said ephraim mechanically. she looked first where he was gazing, and saw that some distance down the road halsey was stepping into a chaise. another man took the seat beside him and they drove away. then she looked at ephraim. he did not appear as though he felt his guilt; he had the mien rather of one who was striving bravely to endure hardship. then indeed she felt that the gulf of thought must yawn wide between them; she could even yet have pitied ephraim's contrition, but he was not contrite. in indignation she retired, sitting in the privacy of her little bedroom. it was a strange letter, not alone because the ink was blurred by blood that, still warm, soaked it through in parts, but because, coming from a young man to a maid, in the first flush of her strength and beauty, it offered love and marriage, giving only as his reason, urging only as her motive, the service of god. "if," the letter read, "thou canst see thy way, dear friend, to hold fast that thou hast in the house of thy friends, if thou canst see thy way, by steadfast confession and by the grace of thy demeanour, to strive among them for their conversion, it would be well while thou art still so young to remain with them for a time--at least so i think. but our prophet thinks, and i also greatly desire to think, that the strain upon thy faith would be too great, that thou mightst fail; and remembering that it has been revealed to him that our union has been sealed in heaven, he thinks that thou wouldst do well to commit thy tender life now to my keeping." the phrase "and i greatly desire to think" was almost as strong as any in a long letter to tell which way his delight would lie, and susannah's was not a mind upon which this indication of reserve force was thrown away. she trusted, vaguely in thought but implicitly in heart, to that which lay behind--something which did not alarm her, which in her inner vision wore no warm nor obtrusive colouring, but which she knew to be intense and of enduring quality. and she saw herself alone, beaten by adverse winds and without other shelter. halsey touched upon the fact that smith and his disciples (he did not say himself) had suffered greatly from yesterday's ill-usage, and said that, having given their message to the people, they were that day leaving for a place called fayette, in seneca county, where it had previously been determined that the new church should be organised. he himself would wait either until susannah saw her way to come with him, or until he knew that she was at peace, having chosen of her own accord to remain. he would bring a chaise, in which she could travel if she would, near her uncle's house at dawn upon the next morning. he would take her, he said, to the house where the smiths were in fayette, but it was implied through all the letter that the mystic marriage which smith had solemnised was considered by halsey as valid, and that if she joined her material fortunes now to those of the persecuted sect, it would be as his wife. in speaking of the future he did not gloss over the persecution; he did not even promise, as smith had done, a sure and material reward. the mind of the young quaker convert was fixed upon the things that are unseen. this was not hidden from the girl. the thought of being with him in his faith and resignation gave her peace. poverty and persecution seemed as nothing compared with the torture of being surrounded by people whose thought and actions aroused in her young heart whirlwinds of passionate opposition. even ephraim, instead of rising in his strength to condemn the outrage of yesterday, had attempted to-day to wound or kill. her amazement and dismay at this drove her out as it were with a scourge. halsey had told her to pray, and she had tried to pray. halsey had told her to search the scriptures for guidance, and she read. text after text came home to her heart, bidding her leave her kindred to share the fortunes of the persecuted children of faith. chapter viii. at break of day halsey was waiting upon the road with a fairly good horse and a comfortable chaise. susannah never forgot the light that came to his eyes when he saw her approach; it was like dawn in paradise. angel halsey was not without shrewd worldly wisdom. he turned into a cross corduroy road that led through the woods, passing only some small clearings to the west of palmyra, and thus by a detour avoiding that village, he returned again to the highroad between canandaigua and geneva. the pursuers, upon failing to hear that the chaise had passed through palmyra, might turn back, or if they had gone on they might have outstripped them on the road, and be in front rather than behind. this danger peopled the long lonely road with possible enemies both before and behind. the strain upon the imagination was very great. the road was heavy and rough. susannah perceived that halsey's apprehension of being overtaken was almost solely on her account. he was so upborne by his religious enthusiasm as to be oblivious to the pain which his wound of yesterday gave him, and was perfectly willing to encounter the violence of her kindred again if need be, yet, seeing her terror with a quickness of sympathy which roused her gratitude, he took every possible precaution that could allay her fears. all through the weary, weary day she hardly spoke to him, never addressed him by name. they reached the new town of geneva at sundown. when they had set forth again, it was a great comfort to susannah that grayness had succeeded to sunshine. she was weary of the yellow light, of the dull glare from the stubble fields, of the obtrusive colours of the autumn foliage, of the blueness of the sky, of everything, indeed, that she had seen and heard during the wretched hours of the day. they now travelled through a very flat tract; little of the land was cleared; the road was straight. it is hard to explain the mental weariness produced by a straight level road. the hope and interest inspired by undulations or curves are lost. the distance ever gives a farther reach of the weary way to the view, as if by a parable it would impress on the traveller the knowledge that the future was to be barren of delight. about two miles from geneva, before the daylight was quite gone, they were both startled by hearing a rushing, crashing sound coming toward them in the woods. were their pursuers upon them after all? had they chosen this, the most lonely part of their road, to fall upon them? they did not speak their thoughts to one another. angel struck the horse, and it galloped forward perhaps about a hundred yards, and then, of its own accord, stopped suddenly. upon the side of the road, pushing itself backward among the bushes, the better to gain space for its run, was a bull. its eyes were bloodshot, its head lowered for a long moment to measure its distance ere it made the attack. the horse seemed palsied with terror. it moved backward with tottering steps, trembling all over, heedless of whip or rein. the backward movement prolonged the hesitation of the bull, which turned itself to take another aim. the horse uttered an almost human cry. in the moment of hearing that cry susannah felt that she had already gone through some shocking form of death. halsey brought down his whip, striking the horse with all his might; it leaped forward, lifting the chaise almost into the air; then it was rushing madly on, dragging the wheels behind it with terrible velocity. they had caught sight of the rush of the bull. they felt the animal's heavy side just graze the back of the chaise, and they heard behind them a bellow of rage that seemed to fill all the solitary place with diabolical echoes. the body of the chaise was bounding upon its leather bands, jolting cruelly against the axle. susannah cried out that she should be thrown from her seat. the swift-falling darkness encompassed their path. their hope lay in the straightness of the road, and their chief fear was that by some greater roughness of the way the chaise, which was now swaying fearfully, might be overturned. gradually the sound of the bull's galloping became less distinct. the chaise was still upright. the horse, beginning to falter in his pace, took more kindly to the accustomed control of the rein. it was then susannah found that she had been clinging to halsey for support, and that he, by bracing himself with one arm to the side of the chaise and holding her with the other, had prevented her from being thrown out. in gathering her shawl about her she wrapped herself again in a certain amount of her former reserve, but the excitement that she had been through made her former silence impossible. halsey at first received her remarks in silence, then as he essayed to answer, his voice grew low and faint, and a sudden suspicion of the cause pierced through her mind. in another moment he sank, leaning against her. putting her hand beneath his coat, she found to her dismay that the strain of holding her had opened his wound; his clothes were again wet with blood. the reins slipped from his hands. susannah tied them loose to the front of the chaise and, putting her arms round the fainting man, drew the bandages tightly but with unskilful hands; she lessened the bleeding and caused him such acute pain that he lifted his head and spoke. "what shall i do?" she asked piteously. the blood, diverted from the brain, had left it without healthy circulation, but she did not know yet that this was affecting his mind. "friend," he whispered, "that was in truth no bull; it was the devil himself." "the devil?" she asked faintly. "he almost succeeded in his cruel attempt to cause us to be discouraged from the way." "it seems to me he only succeeded in causing us to take the way with greater vehemence," she replied in some scorn. in the next minute she heard him whisper eagerly, "look up; look between the branches; quick! do you not see the face looking at us?" the branches of the overhanging tree were black with night. she looked up in the direction that his feeble hand indicated, and with indescribable terror scanned the blank spaces in which no human face could possibly be. "look!" he whispered again impatiently. "don't you see it? it is the face of a man. a white face! it is the face of thy cousin as i saw it yesterday when i was counted worthy to suffer. look! look! does thou not see him?" his words had the effect of producing in her that maddening fear of the dark which ghostly tales induce, and now he fainted again. she was afraid to cry for help, afraid even of the rustle of her own garments. she did not know how far she was from any house. and it seemed to her that this lover, who was almost a stranger, was dying in her arms. the misery of this hour governed her action in the next. halsey in the bottom of the chaise lay with his head against her knee, and soon, holding the bandages of his wound close upon it with one hand, she took the reins with the other and urged the horse forward. she had had no thought all that day but to go, as halsey had said, to emma smith's protection. she hoped now that there was but one road; that when she came to the first settlement she would be with the smiths. this was not the case. she travelled an hour, obliged to pass more than one cross-road because she dared not turn down it. at length she found herself in front of a large house with lighted windows, which was evidently an inn. the door opened, letting out a stream of candlelight. a man stood in the doorway. "what place is this?" cried susannah's voice from the darkness. "it's john biery's hotel." "will you have the kindness to tell me if you know of any one called mr. joseph smith?" there was some talking within. "no, we never heard of mr. joseph smith." "or mr. oliver cowdery?" again there was talking. "no, it don't seem that we've any of us heard o' those names before. be you alone?" the deep bass voice of john biery was becoming more insistent in its rising inflection. for some half-minute susannah did not answer, and then fear of being compelled to retake the road made irresolution impossible. "indeed, sir, i am not alone. i have in the chaise with me a sick man, and i fear that he may be dying. i thought to find friends, but it seems in the darkness i have missed my way. i must beg of you to assist me to lift him into the house and give us shelter for the night." the men had remained perfectly still, drinking in her every syllable with that fierce thirst for news which is a first passion of dwellers in such desolate places; then, aroused by what they heard, they came forward across a rough bit of ground to the road. the burly form of john biery came first, and he called for a lantern, which was instantly produced by one of those who followed. they held it up over angel's crouching form and death-like face. then they held it higher and stared at susannah. her shawl had fallen from off her shoulders. the handkerchief upon her neck was loose, and underneath the pink border of her bonnet the ringlets had begun to stray. her resolute face, so young and beautiful, startled them almost as an apparition might have done. "i'm dead beat," said the hotel-keeper under his breath, "if i ever seed anything like that!" but with the ready suspicion of a prudent householder he questioned her. where had the man come by the wound? for they saw the blood-stained bandages she clasped. yesterday, she explained, he had received a slight bullet-wound by accident, and to-day, in their long travel, the loss of blood had disabled him. "does he belong to you, young lady?" susannah busied herself with the bandages for a moment, but terror had carried her far. she replied with gentle decision, "he is my husband." chapter ix. "it is our fault." that evening ephraim croom stood in his father's sitting-room, near the door of the dark stair that led up to his own rooms. his shoulders were drooping. his face was gray and haggard. even his hair and beard, damp, unkempt, seemed to express remorse in their outline. he stood doggedly facing his father and mother, repeating the thing that he saw to be true, but with no further words to interpret his insight. to his parents his opinions, his attitude, appeared as an outrage upon reason. his father looked at him with greater severity than he had ever before exercised upon his only child. "i reckon, ephraim, that you speak without using the sense that the almighty has been mercifully pleased to give you. you know, ephraim, the girl has been as a daughter in this house. when has it been said to her that her father, dying in his worldly follies, left her destitute, the pittance she gets needing to go for his debts? she's had about as good a home as any girl should want, and your mother and the ministers have dealt faithfully with her concerning her soul." ephraim made a movement of the head as if for a moment he could have stood upright, feeling in one respect innocent; then again there was nothing but the droop of shame visible. his mother looked at him with eyes that were red with weeping. she had been wiping them with fierce furtive rubs of her handkerchief; now she was rubbing the handkerchief, a hard ball, in the palm of one hand. perhaps grief at susannah's loss had been dominant until ephraim's accusation had fanned her anger. "she'd better have gone with him openly from the baptising. i never thought then that it was love-making she was after." deep scorn was here expressed. "religion! 'twasn't much religion she had in her mind. and we treated her real kindly, ephraim, thinking 'twas the hold of delusion they had upon her. 'twould be very small use to bring her back even if you or your father could have found out which way they'd gone. 'tisn't likely she'd stay long if you fetched her, seeing she's that sort of a girl, with a hankering for the man. there isn't a place in this house to lock her into unless it is the cellar." it was perhaps the thought of the unspeakable degradation it would be to the worthy house to hold a girl as prisoner in the cellar, perhaps the dismal knowledge that that which had already befallen them and her was not much better than this, that caused his mother here to lose her self-control entirely and weep bitterly. ephraim shrank under her words as if they had been the strokes of a whip striking him. when she had ended he went on heavily up the dark stair. both the men were in riding-dress. the elder man, when he had comforted his wife as best he might, laid aside his boots and whip determinedly, believing that the use for them, as far as concerned the search for his niece, was at an end. upstairs, sitting between the three windows that looked east and north and south, ephraim sat as long as exhaustion made rest necessary. he was still equipped for the road, thinking only which way it behoved him to travel, and when. chapter x. the next day, toward afternoon, joseph smith stood by the bedside of angel halsey. susannah, wan and weary with a long night's nursing, was sitting beside the pillow. smith looked upon them both benevolently. it was some minutes before he spoke. susannah was too much in awe of him to say much, but his presence was welcome. since halsey's rational self had been lost in his delirium, loneliness like darkness that could be felt had pressed upon her. "our brother will be healed," said smith at length. "it is given to me to know that he will be healed." he then spread his hands over the sick man and made a short prayer. there was much fervour in his words and his voice was loud. "give him to drink," said smith. "biery's wife told me as long as he was in fever not to give him water." smith looked down upon her kindly, but he spoke in a tone of absolute authority. "my sister, i say unto thee give him water. it is given to me to know that he must have water and that he will do well." "it is never done in such cases," said susannah. "i remember when my father--" she had not the faith that smith required of her. without a frown, with perfect gentleness, smith fetched the water and, lifting the sick man's head, allowed him to drink eagerly. halsey was obviously comforted. smith had something else to say. if he had not been who he was susannah might have perceived that he was somewhat perplexed, even embarrassed. just as a child does not easily attribute to the adult such hindering emotions, so she supposed him to be upon a plane above them. he lingered by the bedside, apparently watching the sufferer. at length he said, "you set out with this young man--yesterday morning?" "yes, very early." there was another pause, then he said, "did you go before a justice of the peace?" "a justice of the peace?" then she added inconsequently, "my uncle is a justice of the peace." she had never heard of a civil marriage; she did not know in the least what he meant. "or--or a minister?" she began to understand now. "i married you myself, sister, and it was sealed in heaven, but i haven't got a license to marry, so that the gentiles would say--that the knot wasn't tied, ye know." the last words were a lapse into common parlance. she had grown accustomed to the hybrid nature of his mannerism. he had expected and feared to see her white face flame into excitement, but to susannah it seemed a small thing now what the gentiles might say. if the marriage was indeed sealed in heaven, then all was well. and if it was not, worse could not be. she was too weary now to respond to the prophet's worldly solicitude for her. looking at the still unconscious halsey, she felt that there was time enough for further action. smith said, "emma would have come, but the child has spasms." "we meant to go to you," said susannah. "we lost our way. i only heard to-day where you were." after a while he said, "i might stop here with our sick brother and send you to emma, but there is a congregation called for to-night. mr. cowdery would have come, but he was at the baptising." "did you leave the baptising just to come and see us?" it occurred to her that from his point of view two stray disciples such as herself and halsey could be of little importance compared with his appearance at the solemn function. smith busied himself giving halsey more water. that done, he went away without further words. susannah heard his horse gallop from the door. she knew that he had travelled some five miles to pay this visit, and she supposed that he desired to return if possible before the converts had come up from the water. his visit had undoubtedly brought her comfort. his response to her message had been prompt and kind. she knew now that his thoughts and emma's were busy concerning her. and then, too, the sick man was better. he had gone quietly to sleep. the woman of the house brought her for food an unusual delicacy. smith had ordered this. mrs. biery made some remarks concerning him. she said that his coat seemed very old, but that he had given her money and bid her attend diligently upon the sick man and his wife. susannah, who knew how little money the smiths had hitherto possessed, how many things they must want for themselves, was touched. as her spirits revived, her faith and hope in the new sect revived also. she looked among the few possessions halsey had brought with him for the precious copy of the book of mormon, and sat reading it by angel's bedside while the autumn sun was sinking. sometimes she heard a traveller stop at the inn door and pass on again. at dusk there was a sounds of horses coming with speed. to her surprise joseph smith came into the room again. he looked as if he had been riding hard, but he spoke as quietly as though he had gone only from that room to the next. "i have brought a gentleman who can marry you according to the law of the state." susannah had gone forward to greet him, but now she looked suddenly back toward the unconscious man, whose form was almost indistinguishable in the dusk. smith brought candles and set them at the foot of the bed. he took halsey by the hand and lifted him to a sitting posture, telling him in clear strong tones what was required of him. halsey understood. he became completely conscious under smith's influence, and for the hour almost strong. he would know where he was and how he came there, who the minister was that had come. he even required that this stranger should show his license to marry. the minister was a common-looking man, small, shaggy as to the beard, business-like. he knew nothing of joseph smith's prophetical claims, and cared only to know that susannah was over eighteen years of age. marriage was a thing easily accomplished in that day and region. a few minutes more and susannah was a wife. in after years, when she used to think of angel halsey as having gone before her into the unseen, susannah held the belief that the part of him which she would meet there would be that which shone out in the rare half-playful smiles he gave, in the glance which, at the moment of smiling, he bent on her. he was a very grave man, shrewd, in many ways, in others as simple as a child, but above all greatly religious. his religion, however deep might be its root, was also always upon the surface. only now and then, when, as at their first meeting, he recognised in his serious way that something else was required if he would truly hold communion with susannah, the smile would come as from some inward part of his spirit, like a dawning light slowly breaking through the surface, soon withdrawn again by the power of custom. when he thus smiled, susannah in those days trusted him absolutely, avowed herself entirely to his service, and felt within her heart a large measure of affection. halsey's was the first case of illness in the newly-formed sect that called itself already "_the_ church of christ." joseph smith and cowdery and a man named whitmer, with whom the smiths were now housed, having consulted upon it, decided that they must begin at once to carry out the commands of scripture. they came together, therefore, and anointed halsey with oil, laying their hands upon him and praying fervently. halsey, believing himself to be healed, got up from his sick-bed, and his recovery progressed rapidly. full of excitement, fervour, superstition, and faith, the apostles of the new doctrine were fully persuaded that they might expect a literal fulfilment of the promise that signs and wonders should follow them that believe. the fierce opposition and hatred which were roused by the reports of their doings are easily accounted for when we consider that their opinions had to encounter that curious distortion of reason which has caused religious warfare in all times and places to become the worst sort of warfare, and the fact which smith himself had acknowledged when he first saw susannah, that many evil reports about him had formerly been true; then also the new sect produced vehement psychical disturbance wherever it touched the surrounding population, and many things occurred which might, or might not, be termed miracles, according to the interpretation of the observer. it was no longer possible for joseph smith to ride, as he had done on the day of susannah's marriage, with a minister of one of the older sects. he became very notorious, and to every one except those who were interested enough in his doctrine to give him a fair hearing, his name became a synonym for all evil. halsey remained with susannah at john biery's hotel. halsey was one of the few converts who could afford to live in comparative comfort and to pay something for the entertainment of destitute disciples. for that reason the landlord, john biery, held himself from the religious quarrel that was shaking the region. even before halsey had regained his strength he drove susannah to swell the congregation at the preachings which were daily taking place in different places within the township, for such converts as had already professed themselves were gathered now in the neighbourhood of fayette. experiences came to susannah in such quick succession that this was not a time of reflection. such part of her husband's religion as she could appropriate she endeavoured very sincerely to embrace. after the manner of the thought, of the time she supposed that the sect was either right or wrong--if right, all right; if wrong, all wrong. sometimes the ghastly fear that her growing belief was false would arise with hideous menace. chapter xi. all the doings of the infant sect were directed by those utterances of joseph smith which he held to be revelations. these were confided sometimes to the elders, sometimes to the converts at large. susannah frequently heard of them first through emma smith, whose pious heart was constantly filled with wonder and thankfulness at the thought of the great honour vouchsafed to her husband. these revelations, sometimes illimitable in their sweep, and sometimes having reference only to the most minute practical details, were at this time all in accordance either with the dictates of common sense or with the severely literal meaning of some scripture text. they were therefore easily justified either to reason or to the eye of faith, but the results of their application were often startling, and it was facts, not theories, that chiefly caused susannah to stagger. at length the growing excitement among the congregation seemed to gather toward some climax. it was then that joseph smith was said for the first time to cast out devils. near to john biery's hotel lived a family of the name of knight. the worthy farmer became a convert, and so also, in appearance, did his son. susannah first saw them at their baptism, which took place one cold bleak day in the margin of seneca lake. the horses which had brought the little company to the edge of the water, having been tied among the trees, made a constant rustling and trampling among the fallen leaves. the sharp rustle, the thud of the hoofs upon the ground, were sounds long connected in her mind with the crisis of her doubt, which then began. the maples stood above them, tall and leafless; the waters of the lake were leaden in hue and cold. looking southward on either side of its long flood, the snores with their many points and headlands lay cold, almost hueless, near by, and in the distance blue as tarnished steel. it was a bitter day for baptist and for the immersed. joseph smith went out alone into the water, commanding the other elders to remain upon the shore. whatever else the man had or had not, he had splendid courage in facing physical ills. there were but few candidates. susannah, standing apart near the shore, chanced to be in the path by which the younger knight descended to the water. he was a young man with strong features and a thick, unhealthy skin. he was dressed in the wet garments which another candidate had taken off. cold he might have been, but as he passed she heard his teeth chatter so loudly that it almost seemed to her that his very bones rattled. she drew back with the impression that some horrible thing had passed by. before she had time to wonder that the chill should have had such an effect upon the hardy fellow, his feet were in the water, and he turned and caught her eye. the look he gave her became suddenly one of terrified entreaty. susannah did not move; she was spell-bound. he began to wade toward smith, who stood in the deeper water. she wondered why he allowed himself to be immersed. she was certain that he did not desire it, was certain also that no motives of interest, no physical force, could have operated to compel, when suddenly she asked herself sharply, what force had taken her into the waters of this extraordinary baptism? to her astonishment, when newell knight came up from the water he was shouting aloud. she thought that his accents were a horrible simulation of merriment, but by the others they were accepted as an evidence of holy joy. two days after, when susannah and her husband were returning from smith's preaching through the autumn night, they were met as they were approaching biery's hotel by a messenger from knight's house. the messenger had been sent to fetch halsey. he reported that newell knight was in "an awful way." susannah alighted at once and walked to the tavern, in order that her husband might drive with all speed to the afflicted man. the lights as they shone from john biery's windows reminded her vividly of the first time, a month since, when she had driven to that house at night. she had grown much older since then, stronger in many ways, weaker in some, but she was not conscious of this; it was not her way to give even so much as a passing glance at herself as one of the actors in life's drama. the road on which she trod was heavy with mud. the night-winds cried around and through the empty branches of two or three neglected trees in the clearing. the square wooden tavern stood at the cross-roads. the light from the door made a pathway through the darkness, up which susannah walked. when she entered, the heat and fumes from fire, candles, tobacco-pipes, and steaming mugs met her. she was accustomed to walking through john biery's main room to gain the stair that led to her own; on the whole it was not disorderly, or susannah had but to appear on the threshold to reduce it to order. to-night the men did not let her pass with their usual civil "good evening"; they assumed that she had an interest in their talk. "is mr. halsey stopping over to farmer knight's?" asked biery. "my! and they'll be real glad to get him, ye know. twiced they've been here fur him. they say that newell knight he's possessed with a devil." susannah wrapped her shawl tightly across her breast, a nervous movement caused not by cold but by the desire to withdraw her real self from the surrounding circumstance. a tall thin man sitting by the table set down his mug with a clatter upon it. "wall now, tain't my idea thet thet's exectly what's taken newell. i saw a case of a man thet was taken under the preacher finney. 'twas over to ithica. the hull town knew about it. a lot of folks went in. i jest looked in when i was passing, and seen the man meself. he was lyin' on the floor. his wife was aholdin' his head, but he didn't know her. he hedn't no knowledge of any of the folks. he jest lay there rollin', and his eyes was rollin'. and when finney was fetched, finney he said 'twas 'conviction.' i don't know what the man was convicted of, but 'twas 'conviction' finney called it. he didn't say nothing about being possessed with devils." the third speaker was a small fat man. his face was smooth and had the peculiar boylike appearance that chubbiness gives even to the middle-aged; he had bright black eyes, and before he spoke he glanced at susannah critically. "when they're taken that way under finney," he said, as if meditating, "'conviction' commonly means conviction of sins--their own sins, ye know, not other folk's; and when they git up, if they've taken anything wrongfully they hev to restore it fourfold afore the conviction will leave off a-worrittin' them. i don't know how 'tis among the mormons." the last words were said in an undertone and he had dropped his eyes. it would have required a brave man to treat susannah to open sarcasm. she stood looking from one to the other. she still wore her girlish cottage bonnet, and as its fashion was, it had slipped backwards upon the amber ringlets that hung upon her neck; but the girlish look was fast passing from the face, the hair parting fell on either side of pale cheeks. "oh, as to thet, 's fur as i know, one religion's as good as another," said the politic biery. susannah looked at the fat, bright-eyed man who was no longer looking at her. "i know" (her voice fell with a strange gentleness through the thickened atmosphere of the room) "that there are many malicious stories abroad about the dishonesty of our people which are not true." but as she went up the stair she remembered that she had heard of no case where reformation of character had been followed by the returning of the fourfold. most of these saints of the new sect had before their conversion been, like her husband, already god-fearing and righteous, but in cases where, like their leader, they had been reclaimed from evil courses, had they not been satisfied with offering the present and future to god, leaving the past? she had heard of no case of restitution such as finney insisted upon. susannah entered the low, wide room in which she lived. the chimney from the lower room passed up and was always warm. she went and laid her cold hands against the rough plaster that covered its bricks, and, being tired, she leaned, laying her cheek too against its warm surface. the one candle cast but a faint light upon the chairs, the bed, the table. the small panes of the window-glass were bare to the darkness without and the empty tree-branches. the heavy latch of the closed door was fastened crookedly for lack of good workmanship. her unsatisfied mind ached for counsel, and her thought, roving over the world, could fix only on ephraim as she had at first learned to know him, wise and quiet and kind. the warm chimney seemed a poor thing to lean her head against while she felt that her faith was failing. then the remembrance of the shot ephraim had fired and his callousness choked back her tears. she waited an hour, two hours; then, becoming anxious on halsey's account, she borrowed a lantern and went across the fields to knight's farmhouse. quite a number of people had gathered. susannah met some of them coming from the house, but others were still there, standing about the fire in the kitchen. she heard that the later arrivals had all been disappointed of the sight of newell knight in his fit. halsey had assumed authority, stating that it was indeed a case of possession, and that none but those who were strong in faith and in the power of prayer must come near the possessed. the craving of the visitors for excitement was only fed by the sound of the young man's voice, heard at short intervals. he cried aloud, sometimes shrieking that he was being taken into "the pit" and that joseph smith could alone deliver him, sometimes exclaiming in a strange voice that he was no longer newell knight but a demon, and sometimes only moaning and gibbering words that no one could understand. halsey came out to susannah. "wouldst thou see him?" he asked tenderly. "the sight will distress thee, for it is truly terrible to see with the eye of flesh the power of hell, and yet i cannot forbid thee if thou wouldst come, for perchance the lord may mean it for our edification." susannah went with him into the inner room, hardly knowing why she went, but probably impelled by the instinctive desire to relieve suffering which was part of her womanhood. the young man's father and mother, together with two or three mormon converts, were kneeling upon the floor, saying prayers for the sufferer in more or less audible, more or less agonised tones. the young man lay upon a pallet-bed, in what would have been called by the medical science of the time "convulsions." his eyeballs were rolled upwards in a manner most disfiguring to his face. his hands were clenched. halsey no sooner entered the room than he, too, fell upon his knees, lifting his face upward as if in silent and fervent prayer. for a moment susannah felt impelled to follow his example. "but perhaps," she thought to herself, "cold water upon the patient's head, or a warm foot-bath--" such suggestions caused her to resist the impulse to join the praying band, and, having resisted it, she suddenly experienced, as one feels a fresh breeze entering a close room, a strong, clear sense of knowledge that in this matter, at least, her husband was deluded, that the friends had better rise from their knees and betake themselves to ruder remedies. susannah had never learned to command; she had never even learned to advise. she had too much reverence to speak aloud, disturbing those who were at prayer. she stood hesitating, and then, in very low tones, whispered her belief in her husband's ear. no doubt halsey was shocked at his wife's unbelief; perhaps by the law of telepathy, for whose existence some psychical experts vouch, his thought penetrated the mind of the sensitive upon the bed. whatever the cause, newell knight sat up and pointed at susannah, crying aloud that he saw the devil about to seize upon her. so excited was the mental atmosphere, so vivid were the sufferer's words and the effect of his pointing finger, or, perhaps, so substantial was his vision, that more than one of the saints afterwards averred that they had seen the evil one about to embrace susannah. but they did not agree in the description of his form. halsey wrapped his arms about his wife, and led her like a child from the room and from the house. she hardly had time to speak before she saw the night again about her. he set her down upon an old log that chanced to lie against knight's barn, kneeling beside her. there, when they were alone in the darkness, he invoked that name to which throughout all christendom the devils are believed to be subject. "angel," she said gently, "stop praying and listen to me. if you can command the devil in the name of our lord, why don't you do that to poor newell knight?" she felt strong sympathy for the young man; she was moved almost to tears to think they were taking the wrong way with him. "i have tried and failed. we have sent for joseph smith. my faith is not strong enough," he added humbly. "this cometh not forth but by prayer and by fasting. look! i am even now unfaithful to my charge because i love thee, friend, more, i fear, than the work of the lord." they were left alone because halsey in passing out had left the door of the sick room open to the eager neighbours. now reluctantly he went back to his task of guarding the patient, and susannah, after assuring his anxious soul that she felt no ill effects whatever from the dire proximity, went home again across the dark frozen fields with her lantern. she sat half the night watching and waiting. it was in the darkest hour before the dawn that she heard halsey's step and crept down through the black house to unlock the door for him. when they had come again into the room she saw that he was greatly excited, filled with apparent calm of an exalted mood. "we have beheld a most glorious victory, friend; and truly we have been shown signs and wonders, and a very great miracle has been wrought. i wish thou couldst have seen with thine own eyes, and yet--" she thought that he had been going to say that her lack of faith had made it more expedient for her to be away, but that he had checked in himself even the thought that he was more worthy of privilege than she. it seemed that joseph smith, having been preaching the evening before at a place some twenty miles away, had not been able to reach knight's house until nearly two in the morning. "he rode all night," said halsey, "and lost not a moment in coming to the inner room; it was like him." "yes," said susannah, "it was like him; he is very kind." halsey went on. "he spread his hands over newell and commanded the devils to come out of him." "and did they come?" "they left him. joseph said that it was given to him to see that there were three of them; but they departed, going out into the darkness." the wind moaned against the window near which susannah sat. "they left newell very weak, but at peace like an infant sleeping. but at first i feared that he was as one dead, for i could not see him breathe; but joseph's faith was strong, for he lifted up his voice and began to give praise, and he took newell by the hand and bade him rise, but his hand fell back as if there was no life in it. then joseph smith knelt with us upon the floor, and newell lay smiling, but his eyes were closed, and he seemed dead to this world, although the body was warm. afterwards he told us that at the time he was seeing a vision of unspeakable light and glory. and then, as we watched him, i fearing because my faith was weak, a marvel happened as a sign and seal to our faith that joseph is indeed called to be a great prophet. i wish that thou couldst have seen it, susannah, for the miracle has given me a great uplifting in spirit, but i am come to bear witness to it, that thou, too, mayest rejoice in the marvel." there was a few moments' pause. "what was it?" she asked. "newell began to rise from the bed. he did not sit up or move himself, but he was raised slowly into the air, still reclining as though upon his pillow. the invisible hands of angels bore him upwards." susannah knit her brows. "did you see the angels? i don't understand." and then more vehemently she asked, "what was it that you did see?" "nay, friend, it was not vouchsafed to us to see the blessed spirits, but surely they must have lifted him, for he rose, soaring upwards, as thou hast seen the thistledown ascend gently, almost as high as the roof of the room. as we gazed in great astonishment, and the women fainted for fear, he sank again as slowly till he rested upon his bed, and he opened his eyes and spoke to us of the wonderful vision of light which he had seen, and then he arose in perfect health and walked." susannah sat silent for a minute or two. her husband was also silent, wrapped in contemplation. then susannah said, "you are very tired, angel. you were overwrought last night, even before you were called to the knights'; you had better go to sleep now." she darkened the window against the coming of the dawn that her husband might sleep in the day instead of the night. she herself went downstairs with the earliest stir of footsteps. because of a whim that seized her, she helped to prepare the breakfast that was to be served to the household at sunrise, and then she partook of it heartily, looking out of a southern window as she ate, watching the red sun ascend behind the naked boles of the elms. she was glad that the new day had come. her heart ached not so much with pure grief now as with mocking laughter. her husband was mad, quite mad, or else--and this was the more bitter belief--he had seen that she was in danger of disaffection, and had told this lie to dupe her, thinking that because she was a woman she would be impressed by it. as the sincerity of angel's look came before her she said to herself that if that were the case no doubt joseph smith had invented the story, and laid it upon angel's conscience to tell it. that or madness was the only explanation. chapter xii. it was long after the day of her departure before ephraim again set out to find susannah. an illness to which he was subject first came upon him, and then, when days were past and he was able to leave his bed, conflicting reports concerning susannah had been brought to the house, and ephraim's courage failed. why should he go if by seeing her he could neither give her pleasure nor do her good? it was natural that report, dwelling on what it could understand rather than on what was incomprehensible, should magnify susannah's love for halsey. no man in new manchester who in the past month had chanced to catch sight of any maid holding secret parlance with any lover but now swore stoutly that that maid had been susannah. it often happens that schemes least calculated to succeed attain success. susannah and halsey had not gone far, nor had they gone with great secrecy, yet it had happened that no one had observed them as they travelled, and as there was at that time of the year little communication between the towns to the east and west of geneva market, it was long before real news concerning them transpired. at length, when many days had passed, it was told in manchester where susannah really was; and as if the mischief rumour was ashamed of being caught telling the truth, she hastily added a lie, and one that had a fair show of evidence in its favour. she declared that susannah had not been married except by some mystical mormon ceremony which was void in law. when ephraim heard this circumstantial story, and with it many new tales concerning wicked mysteries practised by the mormons in fayette, he threw down his books, as long ago the fabled fruit that had turned to ashes was thrown down, and prepared for the road. in the first day's journey he reached geneva, and setting out again before it was light, he came to john biery's hotel when the sun was rising red beyond the gray elm boughs on the morning on which susannah breakfasted alone. susannah looked up from her breakfast and saw ephraim standing beside her. it was his way to look calm outwardly, but she could see that he was struggling with the nervous untoward beating of his heart, so that he could not speak. susannah did not understand why she could not immediately rise and speak. she was conscious of a red flush that rose and mantled her face, but she did not understand the emotion from which it arose. she only knew that she was glad to see ephraim, more glad than she could have thought to be of anything upon a day when her heart had been set mocking. "you have come at last," she whispered, and only knew when the words were said that she had hoped to see him before. her whisper was broken by rising tears, which she checked in very shame. "i want to speak to you," said ephraim briefly. so she rose and went out with him. she put her shawl over her head and walked upon the roadside. the day was mild, the first of the indian summer. ephraim had not put up his horse; he led it by the bridle as he walked. "sure as i'm alive, it's her uncle as has come after her at last," said the wife of john biery, gazing through the small panes of the kitchen window. and, in truth, ephraim did look many years older than susannah, for his figure was bowed somewhat for lack of strength. susannah did not now think of ephraim as old, neither did she think of him as young. to her he was just ephraim, bearing no more relation of comparison to any other mortal than if his had been the only soul in the world beside her own. she was not aware of this; she was only thinking that if he had not shot halsey she would have been able to speak freely to him now. it was so wicked of ephraim, above all others, to do such a thing. it was, in fact, unforgivable because of the stain upon ephraim's own character more than because of halsey's blood. but that again she did not analyse. she only knew that her feeling kept her silent. "i am here, susannah"--in his battle to speak ephraim economised words--"to ask you to come back with me." susannah considered. it would be perhaps the best thing that she could do after she had spoken her mind to angel. he would not ask her to remain to join in a service she loathed. but when she thought of her aunt, and of the voice of an outraged puritan neighbourhood, her heart naturally failed her. "i cannot." "is this man more to you--i do not say than the ties of kindred, for that is natural--but more to you than the obligation to live a life of reason and duty?" "no." susannah spoke the answer aloud because it arose so simply and strongly within her. had she not just come to a crisis in which her desire to abide by reason proved far stronger than the feeling which bound her to halsey? and yet, as she thought of his love and his tenderness for her, she felt only pity for him, even if he had told a lie. ephraim had grown calmer, but at the clear denial his heart again beat against the breath he was trying to draw. she did not love halsey then! she was not married to him! he could conceive of nothing that could have brought that word and tone to susannah's lips if she were bound. "does not duty and reason, does not even mere sanity, call upon you to come back with me, susannah, and spend your life where you can exercise the gifts god has given you among those who abide by law and order?" "perhaps, ephraim, it is so; but i am too great a coward. think of the shame that i should have to endure from my aunt, and all the world would taunt me with my folly and madness. i think it would kill what little good there is in me. for although i should be willing to suffer if i have done wrong, yet there would be no use in going where my punishment would be greater than i could bear." he was shocked to think of the days that had elapsed before he had come to her. she had suffered much before she could speak in this way, and when he saw how mild and sad she was, and, above all, rational, he longed to comfort her as he would comfort a child with caresses and the promise of future joys. he could give her neither, because he believed that she cared for neither caress nor joy from his hand. there was something he could offer--all that he had to give that she could take, but the offer was so hard to make that he prefaced it. "a way might be found by which you could return to our house, susannah, and be troubled by no spoken reproach, and you could live down that which was unspoken." he paused a minute, and then said, "but i would know first that you leave all that pertains to your life here freely. you have found it true, what is so much reported, that the mormons follow wicked practices?" "no, oh no, ephraim; that is not true--mad, deluded perhaps, but not wicked. the stories of wickedness told are malicious even where there is a colour of truth, and for the most part there is none. in the matter of daily life they abide by the laws of god and man, and nothing else is taught." it was the thought of the sacerdotal deception that she felt had been so lately practised upon herself that caused her to put in the reserving words "in the matter of daily life"; but when she remembered the malice that had instigated report, the unlovely lives of the malicious fault-finders, the evil stains that lie even upon the best lives, she burst out, "there is not one in our community, ephraim, who would stoop to a cruel act either in word or deed. there is not one of us, even among those who have recently repented from very wicked lives, who would try to take the life of a defenceless man when he was, at a great cost to himself, pursuing what he thought to be the path of duty--as you did, ephraim." before this he had kept his eyes upon the ground; standing still now, he looked straight into hers. so for a minute they stood, the horse's head drooping beside his shoulder, the woman upon the roadside erect, passionate; around them the leafless wood through which the long straight road was cut. the long level red beams of the sun struck through between the gray trunks, burnishing the wet carpet of the fallen leaf. "did you think it was i who fired?" he asked. then he went on with the horse, and she at the side. she was utterly astonished. "who, ephraim--who fired?" he looked straight in front of him again. "it was my mother. she brandished the gun in his face. she couldn't have intended to shoot." from susannah's heart a great cloud was lifted. she felt no confused need to readjust her thoughts; rather it was that in a moment her apprehension of ephraim's character slipped easily from some abnormal strain into normal pleasure. she pressed her hands to her breast as if fondling some delight. "forgive me," she said, "but i am so glad, oh, so very glad." she drew a long breath as if inhaling not the autumn but the new sweetness of spring. so they went on a little way, he somewhat shy because of her emotion, she meditating again, and this question pressed. "and you think," she asked, "that your mother would receive me if i went back with you? that i could live at peace with her?" "do you think that whatever i might do she would ever try to shoot _me_?" he asked with half a smile. "do you think that she would ever, by word or deed, do anything that would hurt _me_?" "never." susannah said the word as a matter of course. "or that my father would ever deny me anything that i seriously asked for, or that he knew my happiness depended upon?" "no, surely not; but, ephraim--" "oh," he continued, growing distress in his voice, "susannah, is there any place else in the whole world that you can go for shelter and comfort but to our house? you have spoken of this madness and delusion; you are satisfied that you must leave--" he had meant to say "this man," but he was too shy, and he faltered--"that you must leave these people?" she cast her eyes far in among the trunks of the close-growing trees, upon one side and then upon another, as if looking for a way of escape. yes, surely her faith in angel's creed had been hurt beyond recovery, and she must free herself, but how? she dallied with ephraim's offer of asylum because she could think of no other. "yes," she said mechanically; "yes, but how can i?" "oh, my dear cousin, don't you see that it is wrong for you to stay one day longer here? if you believed at first that the bond that united you to this man was binding, you do not believe it now. you were so young when you went, yet the thing cannot be undone on that account. you were so beautiful that i had hoped a great and prosperous life lay before you. now, of course, that cannot be, but--but--at least you can live a life of peace, live truly and nobly, using your faculties to glorify god." she began to see that he was trying to work up to something else that he had to say. she followed him heedfully, knowing that with ephraim the steps in an argument were important. he saw some way out which she did not see, and her whole mind paused in eager listening. he turned and faced her again, lifting his eyes, holding out his hand; his voice, usually weak, was strong. she knew that it was a strong man who spoke to her. "susannah, will you take my name and protection?" she gazed at him incredulous, and then, beginning to understand what it was that he thought, and all that he meant, she leaned against one of the cold gray tree trunks, weeping weakly like a child. "but i am married," the words came with a long sobbing sigh. "not legally?" and then he added, "nor in god's sight." "yes, yes, oh! you are making a great mistake, ephraim. joseph smith and my husband are not like that. a minister came and did it. he had his license, and we have the paper he signed." ephraim set his teeth hard together and kept silence. he said to himself that he might have known that the rascals would be clever enough to make the tie secure. susannah wept on, not loudly, but with long convulsive sighs that broke into the tears she was endeavouring to check. "and, ephraim, my husband is good--oh, very good, and very kind to me, and up to last night i thought that what he believed might be true. i was not sure, but i thought that joseph smith might be a prophet. i knew they were far, far better than the other people who despise them, and so i was glad to be with them; and up till last night" (she repeated the words, controlling herself to give them emphasis)--"up till last night i thought that they at least believed everything they said to be true." then, after an interval of unthinking pain, ephraim perceived that if he had come under a mistaken belief, he had at least come at the right moment; if the bond of her marriage held, the bond of her delusion was broken; she had detected some fraud. his hope, dazed by one blow, now began to look through the circumstance more clearly. if he could lead her to renounce the religion in which she had apparently ceased to believe, and persuade her to return to his father's roof, the mormon husband himself might seek the dissolution of the marriage. therefore ephraim made no comment on what had passed, but asked gently, "what of last night, susy?" with a great effort she stood up, brushing away her tears, brushing back with both hands the hair that had fallen about her face. in the shock which ephraim's proposal had given, in the brief interval of her tears, she had realised as never before that she could not shake off her duty to angel as she had thought to shake off his creed. she spoke tremblingly. "ephraim, you are so good that you are above us all. you live in some higher place. you would have made this great sacrifice to help me." (she never doubted that ephraim's proposal had been born in self-abnegation.) "surely you can tell me what to do, for i am in great distress; but i want you first to remember that my husband is good, and that he loves me more than all the world, more than everything except god, and if he has told me a lie now, it must have been because he thought to save my soul by it, but i think--i think that the lie could not have been his. i think it must have been joseph smith's." she spoke very wistfully. "what was it?" he asked again, tender of the shock she had received, yet still confident that it would be his part to widen this breach. looking down with burning cheeks, she told him what halsey's story about newell knight's levitation had been. she remembered it quite clearly and told it baldly. before she finished it she heard him mutter below his breath that it was very strange. she was surprised at his tone of perplexity. "it is very strange to me," she cried, "because i know my husband, and up till now he has been so upright and, except that he believed in joseph smith, so sensible and wise." "and is this all?" asked ephraim. "if it were not for this, would you be content to go on as before?" he had begun to walk slowly on with the horse, and she too walked. after she had answered him the long silence became oppressive, and she knew that ephraim was suffering to a degree that she could not understand. at length when he did speak his words were most unexpected. he was looking toward the rising sun, which was still dim and flushed with the autumn haze. "the christ whom we all worship," he began abruptly, "each in our different way, called himself by the sacred name of truth. does he desire, do you think, that we must worship him by adhering to what we know to be fact, no matter what would seem to be gained by slighting facts? it is a great temptation to me to conceal from you, susannah, a part of my book knowledge which i cannot help thinking has some bearing upon this case--how much or how little i do not know." he walked on for a little way, and at length, with a great sigh, he began to speak again, answering her first appeal for advice. "i think that your prophet is mad or false, that his mormonism is utter folly, but you knew that i thought that long ago. as to this story your husband has told you, i am bound to say that it has happened before in the world's history many times that men have seen, or thought they saw, a man rise into the air. in my opinion it is not the indication of a sound mind when men see such things, and i feel sure that such a phenomenon, fact or delusion, whatever it may be, cannot bear any relation to the religious life. my advice to you is--ah, susannah, i can say it truly in the sight of god and of my own conscience--my advice to you is to be quit of such men and such scenes, but i dare not keep back from you the truth that this one story, so far from lessening my confidence in your husband's probity or in smith's, has rather increased it; for, being very ignorant men, they could not have heard of these stories that i have told you, for i have read them only in rare books; that they have reproduced the same incident seems rather to prove that they have by accident stumbled upon the same fact--whether a dizziness of the eyes, or an affection of the brain, or an actual counteraction of gravity, i cannot tell." she listened, drinking in each slow word. after all, then, to-day was just like yesterday, and that which she had to decide was as to the reasonableness of the whole new doctrine, as to her willingness to live among such scenes and such men. there had been no sudden madness or deceit to give her reason for sudden revolt (perhaps her heart said excuse instead of reason). ephraim had grown very pale. after he had watched her for a while, he said with a sad smile, "you will not come home with me to-day, susannah?" "i must think over all this again, ephraim. i don't know how these things can be, but what you admit is very strange." he knew from her tone that the die was cast; he had no heart to discuss the laws that govern marvels. "if at any time, any hour of the day or night, you should wish to come to us, susannah, the door is open." "you have been very kind, ephraim. there is not much use in my trying to say anything about how good you are, but--" she stopped, thinking of her recovered confidence in his character and her husband's; in this thought she experienced an elevation of the spirits, a new hopefulness, which, after the dreary blank of the morning's outlook, was like sunshine after rain. with this elevation the religious habit of thought which she had learned from halsey intermingled. "o ephraim," she cried, "i believe that god sent you to give me back my faith." he had nothing more to say after that. he rode away leaving her standing upon the tawny carpet of the fallen leaf, standing in the pink sunshine under naked trees, and looking after him with tears of gratitude in her eyes. ephraim looked back once, but not again. chapter xiii. when susannah was returning from her parting with ephraim croom, she found joseph smith was walking slowly upon the road not far from john biery's hotel. he was holding a small book open before his eyes, conning a lesson, repeating the words aloud again and again as a schoolboy might. "it has been given to me to see that the lord hath need of the learning of this world, mrs. halsey. when i have got the latin and the greek, i shall try to find some man who can teach me the egyptian language, that i may know how far the ancient egyptian from which i translated the book differs therefrom." susannah had expected to find him excited after the events of the past night, but instead he was intent only upon committing a portion of the latin grammar to memory, learning by rote as children did in those days. "my husband told me," she began. she stood in awe of smith, hardly knowing how to express herself to him; then she went on, almost roughly, "i don't see how newell knight could have gone up in the air and come down again; it does not seem to me sensible." he clasped his hands behind his back, his large thumb holding his place open in the lesson-book, and walked beside her, his head bent somewhat forward in reverie. "i am often much taken aback at what happens to me now, mrs. halsey, but i do declare to ye that that was the greatest wonder i ever saw before my eyes; and it's given to me to see that ye've got the same sort of difficulty about him as it's natural for me to have." he began to lapse in his own dialect. "ye want to see the reason why of things. well, i tell ye, i've just got down to this point, that i've give up tryin' to see why. if ye come to that, why was i chosen to lead this people? i tell ye when the words of the interpretation of the book began to pour through my mind, and i'd no power to stop them, and i just felt as if i could cry like a baby when i couldn't get any one to write 'em down--i tell ye, i used often to ask why. but it ain't no use. what i've got to do is jest to get hold of the guiding that comes to me as clear as i can, and jest walk straight along those lines." she was returning with a heart bruised with the pain of the recent colloquy at parting, but full too of purpose, feeling that she owed it to ephraim to reconsider the evidence for smith's prophetical claim. she glanced shrewdly at him as he walked and spoke--young, blue-eyed, large, and mild. the man seemed to her harder to comprehend if his word was disbelieved than if it was believed. on either supposition her understanding faltered. "it is very hard for me to believe these things, mr. smith. it is very hard for me to believe, for instance, about the gold plates. how could they appear only to you and vanish again? it doesn't seem to me reasonable." "no more is it reasonable, but lots of things in the bible is as lacking in reason, like the sheet that appeared to peter with beasts. but about the plates, i'll tell you just how it was, even though it's not just the way other folks has got hold of it. this is the truth, and you can think how hard it was to put it much straighter to folks who didn't believe in me then as they do now. the night that the angel came down three times and stood at the foot of my bed, and told me to go and get the plates and where they were to be found, my brain just seemed to go on fire. i could see things i never saw any other time. why, that night i saw through the wooden wall and into the next room, just as if there hadn't been any boards there, and i saw all the air about me full of motes, just as they are in that sunbeam, and it was dark to other people. i could hear, too, the cocks crowing and dogs barking for miles round; and when morning came i got up and looked out, and it was as if i had my eyes to a telescope. i could see the houses for miles and miles. i ran up the hill and worked into the hole, and there i saw the plates, just as the angel had said. i'll never forget to my dying day just what they looked like, and the sort of writing they had. i took them up and covered them up as the angel had said, and i carried them home and hid them, and told my folks. that night i was an awful sick man, and the sickness was on me for some days, and when i looked again at the plates they just looked like bricks, but the angel told me that they were really the gold plates with the writing i remembered on them, but were changed lest any one should see them and die. and i was to keep them hidden. i know that it was true they were the plates by these two signs; firstly, whenever i hid myself and took the bricks in my hand, the words of the book of mormon came pouring through my mind, so i was like to cry out if i couldn't get some one to write them down; and cowdery he did it and believed, and martin harris he heard me at the dictation and he believed, and likewise the whitmers. and the second proof is that after i had buried the bricks by command, and we was far away from the place where they lay, martin harris and cowdery and david whitmer saw the plates, the very same as i had told them; they were floating in the air at the time of prayer." "but, mr. smith, st. peter saw the sheet in a dream; there isn't anything in the bible about things or people floating in the air when people are awake." "well, i don't know, sister, about that. there was philip when he finished baptisin' the african. ye see, in going to azotus he must have gone up before he went along, or he'd have struck agen the trees; and our brother newell, not being as good as philip, and not having as much faith, ye see, he jest began to go and had to come back again. mebbe when he's engaged in the work for a year or two he'll become an apostle too. did ye never think, sister halsey, that providence might take us up, intending to do great things with us, and jest have to set us down because we hadn't learned to have faith enough?" this spiritual significance of the episode of newell knight had not occurred to susannah before. it touched her own case. he went on. "when i think of the future that is opening before us, sister halsey--why, when i think of how all the nations are to be gathered in--there's persecutions in store, and we must be tried by fire, but there's riches and honour and blessing for those as shall be steadfast; and it's borne in upon me that the kingdom shall be set up in the west of this land." he turned and looked at her, becoming elevated in mind and rising again into finer language. "and the men that are like unto thy husband, and have the single eye to believe and obey the word of the lord, shall become as princes, dispensing bread to the hungry, and the water of life to them that are athirst; and the beautiful women who fail not but continue faithful, shall be as princesses driving behind white horses and wearing silken robes, and comforting the sick in their sickness, and welcoming the women of the nations as they come from distant lands, teaching them that which is good--" he drew his breath, as if about to say more and yet larger words, but remained silent, looking upon the open space of the fields. then his mien, which had become enlarged, contracted somewhat, as if the vision were past. "why, mrs. halsey, when i do think of it, it seems as if one day at a time were'nt enough, and as if i couldn't just set myself to get the latin and the greek, and preach just to a few folks and help a person that's needing a bit of help; but it's borne right in here upon me that what we need is the learning of the world, otherwise called the wisdom of the serpent. i never was a great hand to learn, and father he didn't make me, so it comes harder now; but i'll see to it that the young ones of our folks shall take to learning mighty early; and what we want is to be faithful in small things, and not stumble in our faith if now and then a man do rise into the air." she felt his blue eyes, mild but shrewd, meeting hers as he came to this last item. "sister, 'twas given to me to know the first time as i saw you that there was a great work for you to do in comforting and establishing the elect, and it comes to me now that you'd better be getting some more education, for although i suffer not a woman to teach, yet she may establish that which is already taught." inclined to put some question that would bring out more definite instruction as to her own special function in the church, she did not notice two men who were approaching from the other side in a gig until they were close upon them. one of these was a well-to-do farmer, the brother of a woman who had recently been converted at one of smith's meetings. now he was breathing out revenge. he sprang to the ground, striking at smith with a heavy whip. susannah saw the mildness of the prophet's eye turn into a sharp glitter. she realised that he was not afraid, although when the other man also sprang upon him there was not the least doubt but that he must be worsted in such an assault. in the minute that smith was wrestling with the farmer for the possession of the whip, susannah wrung her hands in an agony and ran forward toward the hotel, screaming aloud for help; then, afraid of what might befall in her absence, she ran back. by this time the two men had thrown smith down. even then he showed his strength, for they struggled hard to get the whip, which he had seized from them. in her storm of feeling susannah for the first time came out from the habits of girlish timidity. hardly knowing what she said, what she was about to say, she heard the words of her own fierce indignation ring out on the air of the mild autumn morning. the scene--the bare road, the sere weeds and grasses, the prostrate prophet, the flushed faces of the two burly countrymen upturned to hers as they stooped, crushing him down--all was photographed on her mind by excitement. by the intensity of her upbraiding she arrested the attention of smith's enemies for a minute till, as if he revolted against his own weakness, one of them gave vent to a loud jest, at which the other laughed. the words meant nothing to susannah, nothing more than the latin words of the lesson-book that lay torn and muddy at her feet, but smith no sooner heard them than he hurled himself from the ground with almost superhuman strength. both men were forced in self-defence to close upon him. smith shouted aloud, although a hand on his throat almost choked him, "go to the hotel, mrs. halsey; go in to your husband." susannah knew now that he was fighting for her, not for himself; the allegiance of his glance gave her a thrill of loyalty to him which was wholly new. two men ran out from the hotel, and behind them john biery. when they neared the place the farmer and his accomplice got into their gig and called back fierce threats against smith as they went. john biery was a constable, yet, although he saw that smith had been brutally assaulted, he made no attempt to pursue and capture the offenders. the other men contented themselves with picking up his hat and book and remarking that the men that had run away hadn't had no sort of right, and that smith ought to have the law on them. susannah was the more enraged by this refusal to interfere. smith wiped his face from dust and blood. it pleased susannah's love of dignity to observe that when he spoke it was not in impotent wrath. "go in to your husband, mrs. halsey, and tell him to rejoice that we are accounted worthy to suffer." that was not exactly the news that susannah did bring when she went back to her husband's room. her feelings were so upwrought that it was some time before, in pouring out to halsey her indignation, she could find relief. whatever might or might not be the truth of smith's heart, it remained true that in this persecution the many were ranged against the few, and were lashing each other on by false reports to lawless brutality. like the psalmist, halsey led her as it were into the house of the lord, and pointed out the end of the wicked and the award of the righteous. he added to the then popular notion of external reward thoughts which had been working in his own mind under the influence of that time-spirit which leads such minds as his in the foremost paths. he spoke to her of the strength of character gained and lost by all that was done and suffered in the right way or in the wrong. susannah was soothed. she knew that the truth was being spoken to her, and her heart leaped forth to do reverence, not only to it, but to the man who could find it in the midst of such insults. ephraim was good. if he could only know how good angel was, he would not have asked her to return. all thought of deserting the new cause now was gone; the blood that had trickled from smith's bruised head, the danger that menaced halsey, sustained her. she wrote to ephraim to that effect. some days after, when driving past biery's hotel from a meeting he had been holding in the town of geneva, joseph smith entered and laid before susannah books for the cultivation of her mind--a latin grammar and exercise book like his own, a universal history, and a primer of natural philosophy. he told her that in two weeks, when she had mastered their contents, he would bring her others. he left hastily, the business of the church pressing. in his idea it seemed that the rudiments of a language would take no longer to acquire than the contents of an english book written in a popular style. the man was very ignorant of the things that most men know, but possibly no other man in the world would have known that writing latin exercises would bring contentment to susannah's heart. there was nothing in such a request to awake suspicion and antagonism, and there was much in the regular mental exercise to keep her mind from brooding on its scepticism or upon ephraim's kindness. as a child sits down to an intricate game, she sat down, day after day, to her lesson. soon the stimulus of knowing that the prophet had actually mastered his grammar in two weeks wrought the determination not to lag very far behind. her husband, who had had fair schooling, helped her. there began to be a strange race between the prophet and susannah for the acquisition of knowledge. they learned out of all sorts of lesson-books, not on any sound principle of work, but with avidity. susannah was the only woman in the new sect to whom joseph smith gave the commandment to become learned. she was not impervious to this subtle flattery. rude and poor as he was, smith was now spiritual dictator to a large number of souls, and she saw that from herself he sometimes asked counsel. parted from ephraim, having grown accustomed to a husband with whom self-repression was one of life's first laws, it was not surprising that under smith's suggestion a new phase of life began in which her understanding, not her heart, developed. "why believe in moses and the prophets if not in smith--in the miracles of yesterday if not in those of to-day?" was the question with which halsey prefaced the sermons he began to preach. the answer that his logic deduced carried conviction to many of his hearers, but in susannah's mind the question alone made way. _book ii._ chapter i. in the next year, 1831, the new church was formally organised, and this was the "revelation" given for her direction by the mouth of joseph smith--"and now, behold, i speak unto the church; thou shalt not kill; thou shalt not steal; thou shalt not lie; thou shalt love thy wife, cleaving unto her and to none else; thou shalt not commit adultery; thou shalt not speak evil of thy neighbour, nor do him any harm. let him that goeth to the east tell them that shall be converted to flee to the west." the reports of the first missionaries, who had travelled westward, preaching both to the indians (called by the "saints," lamanites) and to white men, were received in the beginning of this year, and the point designated for the first station of the church on its way westward was a place called kirtland, on the banks of the chagrin river, in northern ohio. thither halsey was sent, having commands to preach by the way. at halsey's wayside meetings the old hymns and the old tunes were sung. the new doctrine embraced all that was supposed to be alive in the old; it repudiated only what was supposed to be dead. it offered that enlargement of human powers which the belief in wonders implies, a new form of church government, a new land to live in, a new hope of a visible and glorious church, and, above all, a living prophet. if the personality of the prophet seemed more attractive to those who believed, not having seen him, to susannah, who knew the baseness of his origin so well, the sudden increase of his influence over hundreds of people seemed the greatest of marvels; and it was impossible but that even his person should gain some added grace from the reflected light of success. halsey was only one of a dozen successful mormon preachers who were converging with their train of followers upon the first station of the new church. there is no spot in northern ohio more lovely than the five hills or bluffs that rise from the banks of the chagrin river and its tributary brooks twelve miles to the south-east of what is now the city of cleveland. on the shores of the river and its streams lie green levels; from these the bluffs rise steeply for some one or two hundred feet to tablelands of great fertility. the site for the first mormon temple was on the highest of these hills overlooking the three valleys. its foundations were quickly laid. around it upon the slope and tableland, up and down the valleys, and upon the opposite hills, the wooden houses of the converts began to spring up, not unlike in colour to a crop of mushrooms, and very like in the suddenness of their growth. not long after susannah and halsey had reached kirtland, joseph smith, with a convert named rigdon, went on, with missionaries who were travelling farther west, in order to find in the wilderness the place that was appointed for the building of zion or the new jerusalem. at the same time all those men among the converts who were deemed fit were sent out in couples to preach the new gospel, some back to the eastern states whence they had come, some to canada, some to the south. to joseph smith it was given to know who was to go and who to stay. halsey was directed to remain, to receive and establish the new converts who came, to tithe their property for the building of the temple, and to found, according to smith's direction, a school of the prophets. "and to thy wife, susannah, it shall be given to teach the children such worldly learning as she has herself acquired, until it may be possible for us to appoint for them a more learned male instructor." joseph smith spoke these words in the room which served him as business office and chapel. he was drawing on his gloves, ready to go forth upon the journey to missouri. several of the elders and their wives were present, some busy on one errand and some on another. susannah, being with halsey, received the command in person, although it was not directly addressed to her. she had observed that since her arrival at kirtland the prophet never addressed himself to her directly when in public. in many ways his manners were becoming gradually more formal, and his relapses into his native speech less frequent. susannah could not criticise keenly, so much she marvelled at the man. his activities before starting on this journey were almost incredible. every hour he had made decisions, for the most part successful, concerning the adaptability of men whom he had only seen, for labours of which he knew as little. he had preached continually. he had baptised newcomers in the icy floods of the april stream. he had advised as to the choice of lands and their manner of cultivation, as to the size and form of houses. he had visited the sick and planned merry-makings for the young. in addition to all this, even while preparing for the long journey into an unknown region, he was busy learning three languages, and was laying plans, not only for missionary campaigns that were to spread over the whole earth, but for a new translation of the old testament. if the better clothes that he had begun to wear sat somewhat pompously upon him, if his manners now sometimes indicated an attempt not only to be, but to appear, a prophet, such small affectations sank out of sight in the light of such extraordinary ability. after smith and sydney rigdon had started westward, susannah went over to console emma. the prophet's wife was at that time living in a building of which the front part was the general store whence the material needs of the growing church were as far as possible provided. susannah passed through between bales of cloths, boxes, and barrels of provisions. it was dusk; a young man who served in the store carried a candle before her, and the odd-shaped piles of merchandise threw strange moving shadows upon the low beams of the roof and walls. the young man held the candle to light the way up a straight staircase. "mis' smith," he shouted, "here's mis' halsey come to see you." at the top of the staircase susannah was met by a cooing, creeping baby, who beat with its little fist upon a wicket gate fencing off the stair. "it was the last thing he did before setting out, to nail that gate together and fasten it up with his own hands, so as i wouldn't need always to be running after the young one, lest he should fall down the stair." it was emma smith who spoke; she emerged dishevelled and tearful from an upper room. "when he has so much to think about and all, and elder rigdon waiting for him at the office till he'd finished. mr. smith, he's always so kind, and he knew as that would be the thing as would give me the most help of anything." emma subsided again into tears--tears that were the more touching to susannah because emma was not like most women; she seldom wept. "i don't mean to give way," emma continued, "but if it was your husband as had gone, you'd know how it was, and it's the first time i've ever been separate from him so long." susannah sat down with the child in her arms. when the question was brought home to her she did not believe that temporary separation from halsey would cause her tears. emma began again with an effort at self-control. "it's a long way to jackson county, quite across missouri. it's all elder rigdon's doing, his going just now." susannah found something that she could say here in agreement. "it may be wrong, but i--i don't like elder rigdon." "well, of course the way he believed, and all his congregation, when the word was first preached to them makes joseph think that he must be full of grace. ye know, to see joseph when he's quite by himself, ye'd be surprised to see how desponding he is by nature. he's that desponding he was real surprised, real right down taken by surprise, when he heard that mr. rigdon, so clever a minister as he was, and of the campbellites too, had been baptized and a hundred and twenty-seven of his congregation with him. (that was first off, and ye know how many he's brought in since.) he could hardly believe it; he says, 'it seems as if i hadn't any faith at all.' and that night he couldn't sleep, but just walked up and down, and two revelations came to him before morning, and one of them addressed to rigdon, so joseph knows of course he's got the right thing in him. then his education, too; he's got a sight more education than cowdery. joseph thinks a deal of education." "i don't like him." susannah sat upright; her hands were busy with the baby upon her knee. "well, i dunno." emma spoke meditatively. "it said in one of joseph's revelations that we should dwell together in love." susannah laughed; it was a bright, trilling laugh, and filled the large, low room with its sudden music. it almost seemed like a light in the growing darkness. "i guess i'll light up," said emma, "it'll be more cheerful." susannah was still playing with the baby, and emma looked at her critically. "joseph thinks a great deal of you, mrs. halsey; he's told ye to teach school?" "i have got more time than most of the women, and my husband can afford to hire a school-room." "'tain't that," said emma decidedly, "it's the same thing as makes ye say that you don't talk to any of the other folks except in a civil way. ye're a bit above all the rest of us ladies in the way ye hold yerself and the way ye speak. i guess it comes of yer father's folks having been somebody, and then being so clever at books--ye see, joseph sees all that; there ain't anything that he doesn't see." susannah perceived that there was something behind this. "you're not vexed, are you?" emma continued with more hesitation in her tones. "no, i'm not vexed. why should i be? and besides i like you and mr. halsey better than any of the folks, although i couldn't let it be known." "there's something that you are thinking about." emma sighed deeply; her mien faltered; she subsided again into her seat by the wall and into tears. "it's only that i feel that joseph's getting to be such a great man. why, there's more than a thousand folks now looking to him all the time to be told what to do, and thousands more drawing in, and joseph beginning to wear the kid gloves whenever he goes on the street." there was an interval of sighs and suppressed sobs. "aren't you glad? i thought you were glad about it." "i declare papa and mamma were just wild when i ran away and married joseph, because they said that he was a low fellow, and poor, and not good enough for me, and now--and now--i begin to feel that i'm not good enough for him." susannah went over and sat beside her, chiding indignantly. "you know very well that nobody could be the same help to him that you are, and you know very well that there's nobody in the world that he thinks so much of as you." she did not say all she thought. she considered emma to be smith's superior, but that opinion would have given acute pain. the young church worked upon smith's principles of thrift, temperance, and co-operation, and kirtland rapidly assumed the proportions of a town. susannah became the mistress of the children's school. smith was a good economist; although he helped the needy, nothing that his converts could pay for was given to them for nothing. hence it was that susannah's private purse was well filled with tuition fees. she had already in mind what she would do with this money; she would write to the booksellers in boston who fulfilled ephraim's orders, and obtain from them some of the books whose names she remembered to have seen on his shelves. she knew nothing of their contents, she hardly knew whether she wanted them more for the sake of their contents or for their familiar appearance, but she thought that if she did not understand them when reading, she could write to ephraim and ask for an explanation. she could not think of any other excuse for writing to him again. it had taken her a good many months to think of this one. halsey, who had learned to drop the quaker forms of speech when speaking to others, still, moved by the remembrances of his early home, used them in speech to susannah. he inquired somewhat anxiously concerning the proposed purchase. "dost think that they will contain what the prophet has called 'sound learning,' and that there will be nothing in them to distract thy soul?" "how can i tell when i do not know what is in them?" she did not speak with impatience. "art wise, dear heart, in this longing?" he asked wistfully. then he carried away her order and despatched it. in the meantime smith had returned from missouri, his mind filled and, as it were, enlarged by the new land which he said was appointed by revelation as the site of the new jerusalem. jackson county, on the south bank of the missouri river, was the place. he had already gathered four or five hundred new converts there, and he was now possessed with the desire for money to build the new city, and for a million proselytes to dwell in it. in spite of this, after sending out new relays of missionaries in all directions, he settled down to the most sober routine of study. hebrew was the new language he wished to acquire, and he felt the call to revise the old testament. chapter ii. only one unusual incident occurred in susannah's presently peaceful life. one day in the golden october she set out to walk some distance up the valley of the chagrin river. the object of the walk was a visit to one of the outlying farmhouses occupied by a family of the saints; but susannah, as was her wont, found more joy in the walk than in the visit. when she had passed beyond the meeting of the waters, the valley lay long before her, about a mile in width and quite flat. the stream was scarcely seen; the ground was covered with flowery weeds, white asters with their myriad tiny stars, the pale seed feathers of the golden rod, high grasses, and wild things innumerable which had been turned brown and gray by the autumn sun, pink clumps of the rice weed, and small groves of the scarlet stalks of the wild buckwheat. this level sea of weeds stood so high that when she threaded the narrow path they reached above her waist. the bees in the white asters were humming as they hum in apple bloom. the blue jays were calling and flying in low horizontal flights. the valley stretched to the south-east, then curved; a little mountain barred the view, upon whose pine-trees the distant air began to tinge with blue. on the curving bluffs on either side the trees stood in stately crowds; hardly a leaf had fallen, except from the golden walnut-trees; the colour of the foliage was for the most part like the plumage of some green southern bird, iridescence of gold and red shot through. to her right, where a part of the long hill had been cleared of trees, the sun shone upon bare gullies in the soap-stone cliffs, making the colour of that particular brown bit of earth very vivid. everywhere a soft autumn haze was lying, and above white clouds were swinging across the pale blue sky. after threading the valley path for a mile susannah was ascending the bluff to get to the level of the upper farms, when, much to her surprise, she came, as once before upon the hill cumorah, upon joseph smith. he was lying under a group of giant walnut-trees, whose boles were sheltered from the road by a natural hedge of red dogwood and brambles. he had apparently been occupied at his devotions, but she only saw him arising hastily. this time there was no peep-stone; it had long since been discarded. the prophet had a bible in his hand, and it was evident that he had been weeping. it was in those lands the habit of religious men of all sects to make oratories of the woods. susannah's only desire was to pass and leave him undisturbed, but he spoke. he began severely, "sister susannah halsey, it is not meet that a woman should stray so far from home and without companions." for a moment susannah stood abashed. unaccustomed to censure, she supposed that she must have done wrong. "i have walked this way before," she began meekly, "but if--" she stopped here, her own judgment in the matter beginning to assert itself. the prophet had forgotten his reproof. at all times his conversation was apt to reveal that sudden changes of mental phase took place within him apparently without conscious volition. he now exclaimed with more modest mien, "it is, no doubt, by the will of the lord that you are come, for i stood in sore need of comfort, for the revelation of the truth is a trial hard to endure, and at times very bitter." "is it?" asked susannah intently. it was impossible but that her long curiosity should find some vent, and yet she shrank inwardly from her own prying. the prophet leaned against a huge bole. the ground at his feet was covered with yellow walnut leaves and the olive-coloured nuts. the sunlight fell upon him in patches of yellow light. he opened the bible, turning over the leaves of the old testament as if making a rapid survey of its history in his mind. "sister halsey," he began, "when the favour of the lord rested chiefly upon the jewish nation, at the times of the patriarchs and david, and when solomon, arrayed in all his glory and in the greatness of his wisdom, reigned from dan to beersheba, mustn't those have been the times when the people walked most closely with the lord?" "i suppose so, mr. smith." "it is not enough to suppose, sister halsey, for it is clearly written that when the jews went contrary to the will of the lord they were given over into the hands of their enemies." susannah endeavoured to give a more unqualified assent. "sister halsey, there has come to my soul in reading this book in these last days a word, and i know not if it be the word of the lord or no." she saw with astonishment that his whole frame was trembling now. she began to realise that he was truly in trouble, whether because of the greatness of the revelation or because of private distress she could not tell. she became more pitiful. "i hope you are well, mr. smith, and that emma is well. there is nothing to really distress you, is there?" in hearing the increased gentleness of her tone he seemed to find a more easy expression for his pent-up feeling. "it's come upon me in a very cutting way, truly as the prophets said like a two-edged sword, and at the time too when i was inquiring of the lord concerning--" he stopped here, and she felt that his manner grew more confidential, but he did not look at her, his eyes sought the ground--"concerning a matter which has given me no little heart searching." he stopped again, she listening with a good deal of interest. "it's come to me to observe that among the chosen people--there ain't no gainsayin' it, sister halsey, though i trust you to be discreet and not mention the matter, but in the days when the divine favour rested on israel each man had more than one wife; and the lord himself says he give them to solomon, the only objection being to heathen partners." "do you mean, mr. smith, that i'm not to mention what everybody knows already, that in the old testament times polygamy was practised?" the now entire lack of sympathy in her tone affected him as an intentional act of rudeness would affect an ordinary man. the tissue of his mind, which had relaxed into confidence, grew visibly firmer. he assumed the teaching tone. "no, mrs. halsey, the only thing that i asked you not to mention was that i had any light of revelation on a point on which most of our minds is already made up." "mr. smith, you can't possibly be in the slightest doubt but that it would be very wicked for any man now to have more than one wife." "i've heard a great many of the ministers who in times past, in the time of our bondage we heard and believed, say as it would be very wicked for any one nowadays to take god at his word and expect him to do a miracle or heal the sick; but i've come to the conclusion, mrs. halsey, that it isn't a question of what we in our ignorance and prejudice might think wicked, but it's a question of what's taught in this book, looked at without the eye of prejudice and tradition. what we call civilisation is too often devilisation--_devilisation_, mrs. halsey." he tapped the book. he was becoming oratorical. "the idea of one wife came in with the romans. 'twas no institution of jehovah, mrs. halsey." susannah, more accustomed to his oratorical vein than to private conference, became now more frank and at ease. "you said you didn't know that the idea was from the lord, mr. smith, and i don't think it is. i don't think you'll entertain it very long, and i don't think, if you did, many of the saints would stay in your church." she bade him good-day, and went on up the slope. when she was walking along the brink of the bluff in the open beyond the nut-trees she heard him call. he came after her with hastened gait, bible still in hand. she was surprised to find that what he had to say was very simple, but not the less dignified for that. "i sometimes think, sister halsey, that you look down on us all as if we weren't good enough for you, although you're too kindly to let it be seen. according to the ways of the world, of course, it's so. if i'm as rough and uneducated as most of our folks, at least i can think in my mind what it would be not to be rough, and i can think sometimes how it all seems to you." his words appealed directly to strong private feeling which had no outlet. while she stood seeking a reply the natural power that he had of working upon the feelings of others, vulgarly called magnetism, so far worked in connection with his words that tears came to her eyes. "i don't often think about my old life," she said with brief pathos. smith was looking at the ground, as a huge, shy boy might stand when anxious to express sympathy of which he was somewhat ashamed. "i know it must be a sort of abiding trial to you." after a moment he added, "i wouldn't like to make it worse by having you think that i was goin' to preach any strange doctrine. i'd sometimes give a good deal if the lord would raise me up a friend that i could speak to concerning the lights that come to me that i know that it wouldn't do to speak of in the public congregations, because of their upsetting nature, and likewise because i doubt concerning their meaning. and of this matter there was no thought in my mind to speak in public, for it is for the future to declare whether it be of the darkness or of the light; but to you i spoke, almost unwittingly, and perhaps in disobedience to the dictates of wisdom." he looked at her wistfully. susannah leaned her arm upon the topmost log of the snake fence and looked down the slope. his insight into her own trials caused her to sympathise with him in spite of his absurdity. she made an honest effort to assist him to self-analysis. she said, "a great many things come into our minds at times, mr. smith, that seem important, but, as you say, if we do not speak about them, afterwards we see that they are silly. of course with you, if you think some of your thoughts are revelations, it must make you often fancy that the others may be very important too, but it does not follow that they are, and, as you say, time will weed them out if you are trying to do right." she wondered if he would resent her _ifs_. she stood looking down the bank in the short silence that followed, feeling somewhat timorous. the steep ground was covered with the feathery sprays of asters, seen through a velvety host of gray teasles which grew to greater height. through the teasles the white and purple flowers showed as colours reflected in rippled water--rich, soft, vague in outline. at one side, by an old stump, there was a splendid feather, yellow and green, of fading golden rod; yellow butterflies, that looked as if they had dyed their wings in the light reflected from this flower, repeated its gold in glint and gleam over all the gray hillside, shot with the white and the blue. at the foot of the bank lay the flat valley, and from this vantage ground the river could be seen. the soft musical chat of its waters ascended to her ears, and among the huge bronze-leafed nut-trees, whose shelter she had just left, the woodpeckers were tapping and whistling to one another. at length smith sighed deeply, but without affectation. "yes, i reckon that's a good deal how it is. it ain't easy, mrs. halsey--i hope in your thoughts when judgin' of me you'll always remember that it ain't easy to be a prophet." when he had gone, susannah found herself laughing, but for halsey's sake the laughter was akin to tears. chapter iii. ohio was being quickly settled. within a few miles of kirtland, cleveland and paynesville were rising on the lake shore, and to the south there were numerous villages; but the society of the saints at kirtland was especially prosperous, and so sudden had been the increase of its numbers and its wealth that the wonder of the neighbouring settlers gave birth to envy, and envy intensified their religious hatred. twice before smith had left fayette he had been arrested and brought before a magistrate, accused of committing crimes of which the courts were unable to convict him. now the same spirit gave rise to the same accusations against his followers. about this time webs of cloth were taken from a woollen mill near paynesville, and several horses were also stolen. the mormons, whether guilty or not, were accused by common consent of the orthodox and irreligious part of the community. hatred of the adherents of the new sect began to rise in all the neighbouring country, as a ripple rises on the sea when the wind begins to blow; the growing wave broke here and there in little ebullitions of wrath, and still gained strength until it bid fair to surge high. about christmas time there were a number of cases of illness in kirtland. joseph smith healed one woman, who appeared to be dying, by merely taking her by the hand, after praying, and commanding her to get up. after that he went about with great confidence to others who were stricken, and in many cases health seemed to return with remarkable celerity. it is hard to understand why the report of this, going abroad with such addition as gossip gives, should have greatly added to the rage of the members of other religious sects. perhaps they supposed that the prophet arrogated to himself powers that were even more than apostolic. they threatened violence to kirtland on the prophet's account, so that before the new year he took emma and the child and established himself with them in an obscure place called hiram, some twenty miles to the south. sydney rigdon, who by this time was, under the prophet, the chief leader of the saints, went also to hiram to be beside him. smith was toiling night and day to produce a new version of the hebrew scriptures, believing that he was taught by inspiration to correct errors in them. rigdon was scribe and reviser. these two being absent from kirtland, responsibility and work without limit rested again with angel halsey. with unsatisfied affections and thoughts wholly perplexed, susannah beheld the days of the new year lengthening. then she fell into the weakness, to which humanity is prone, of hoping eagerly for some external circumstance that should lighten the inner darkness. a bit of stray news one day came to her with the shock of an apparent fulfilment of her vague expectation. finney was passing through that part of the country preaching. of all human beings she had ever met, this remarkable evangelist most impressed her as a man who had intimate dealing, awful, yet friendly, with an unseen power. she had no sooner heard that he was within reach than her mind leaped to the determination to hear him preach and speak with him again. she would lay her difficulties before him; she would hear from him more intelligence concerning the home which she had left than a thousand letters could convey. it was march now. the winter's snow was gone. finney, as it chanced, was to come as near to kirtland as the village of hiram. susannah spoke to her husband. "did you hear that mr. finney was going to preach at hiram?" she stood turning from the white spread table in the centre of the room. the morning light was shining on the satin surface of the planed maple wood with which walls and ceiling were lined. halsey was putting on his boots to go out to his day's round of business and pastoral work. he knew just as well as if she had explained it to him that a great deal lay behind what she said. he fell to wondering at once what she could want. was it to send a message to the old home by the man whose very name must recall all its memories? "i want to go and hear him preach," susannah went on. halsey was disturbed. "thou canst not really have such a desire," he said severely. "why not? a great deal that he preaches is just the same as what you preach, angel." he saw that she was in a turbulent mood, and that grieved him; but as for her request, he could not believe it to be serious. "thou art speaking idle words," he said with a sigh, and he rose to go out. "you have not answered me. why shouldn't i hear him when you agree that much that he says is true?" "he is in the camp of those whom satan has stirred up to do us injury. that which thou callest truth in his mouth is but the form of godliness, for it is clear that if god be with those who fight against us he cannot be with us." something in the expression of her face brought him now a more distinct feeling of alarm. his nature was singularly direct. he had scarcely finished his meditative argument ere he sought to clinch its purport, and, stepping near, he laid his hand gently upon her shoulder. "dost thou doubt, susannah, that god is with us?" the crimson colour mounted from her cheeks and spread over her white brow. it was as if angel had asked what he never had asked, whether she loved him or not, whether all her thoughts and feelings were loyal. she knew that for him there was no line of separation between life and love, and love and religion. she was careful for him always, as a mother is for a delicate child, as a sick nurse is for a patient. she could not have endured to give him the pain of hearing her denial, even if such denial would have expressed her attitude truly. "indeed, angel, i--i know that you--" she faltered. the trouble in his face was growing. "has not _god_ made the signs of his presence clear to us, and even visible before our eyes? if thou shouldst deny the outward signs, is it not by his grace that we live? susannah, dost thou think that it is in me by nature to bear with the infirmities and murmurings of our people as i bear with them daily--babes as they are, learning, but not yet having learned, to live at peace with one another? or dost thou think that it is in me to forgive daily the outrageous acts and words of our enemies, trying as they do to injure our innocent brothers, or even our prophet himself? yet, susannah" (his voice was stirred with emotion), "i would bear witness to thee that every day, as i pray, the anger is taken out of my heart, and i can deal with these very men in the spirit of love." standing erect before him, confused and distressed, she made another effort to soothe, even taking his hand from her shoulder and trying to caress it between her own, but so tense was the question in his mind that his fingers were limp and unresponsive to her touch. "i know all that you would say, angel; i know that you are good; i know that our people, although they have many faults, are trying to do right, and i believe that the people in other sects around us are far more wicked, but--mr. finney is not like that." "dear heart, thou knowest well that there is no goodness but that which comes from above, and although this mr. finney may have a show of goodness, as thou or i might have in his place, yet what avail can his preaching be if god be not with him? so what show of goodness he has only aideth the devil; for how can it be possible, when two armies are encamped one against another, that god can fight upon both sides? is christ divided?" a loud knock came to the outer door; elder halsey was late in getting to his work; men were waiting for him. he let the sound of the raps die away before he answered them; his searching look was upon her face, hungering for some assurance that his words had met and slain her doubts. then he was forced to leave her. it was easy for susannah to obtain a horse to go to the village of hiram. when the day of finney's preaching came, after her husband had gone to his afternoon work, she rode out of kirtland. since she had made up her mind to disobey she had said nothing further to angel. why inflict upon him the painful attempt to hinder her which his conscience would demand? the last snow-wreath had faded, but there was not as yet a bud or blade of perfect green. the valley of the chagrin lay almost hueless in the cold sunshine. a light wind was blowing over its levels of standing weeds, and whispering in the bare arms of the huge nut-trees upon its bluffs. when the sun began to sink, susannah had reached the low rolling ground that surrounds hiram. the landscape here had a less distinctive character, and there was no vapour in the sky to make the sunset beautiful. she was weary of her horse's rough trot, and still more so of its slow plodding, but she felt excitement. she had conquered those forces, part of her womanhood, which urged compliance with her husband's desire and her own desire to abide by the homely routine whatever it might be. the thing that she had done seemed so large that her imagination told her that the event must justify it. she had no thought of concealment. she knew only the two families in the village of hiram. her plan was to go first to the rigdons and ask for refreshment, thence to the meeting, and after that to ask for the night's lodging which she knew that emma smith would not refuse. in the village she saw that people were moving about and talking with an air of excitement. when she turned to a quiet corner and asked an elderly man for mrs. rigdon's house, he stared at her as if at an apparition. "is it sydney rigdon's wife that you're wanting?" susannah had raised her veil, and he looked at her face with the greatest curiosity. flushed with exercise, braced by the sharp air, her colour was brilliant and her eyes sparkling. her plain dress and heavy veil appeared to the man to be a disguise, so surprising to him was the brilliancy of her face and the modulation of her voice. "do you not know where the rigdons live?" she asked. he was chewing tobacco, and now he spat upon the ground, not rudely, but as performing an habitual action in a moment of abstracted thought. "oh, i know well enough, but if ye won't mind my saying a word to ye, young lady, i'd advise ye to put up somewhere else. i've got darters of my own--in course i don't know who ye may be or what ye may be doing here." this last was added in an apparent attempt to attain to some suspicion that he felt to be reasonable. "you think ill of them because you despise their sect," she said gently, "but i am the wife of one of the elders." "have ye got hold of some news that ye're carrying to them?" he evinced a sudden interest that appeared to her extraordinary. "what news?" "oh, _i_ don't know. i jest thought 'twas queer, if you'd got hold of anybody's secrets, that you should be asking where they lived, straight out and open in the street like this." his words suggested to her only the idle fancies of prejudice. some other people drew near, and, dropping her veil, she was starting in the direction in which he pointed when he spoke again in a more determined voice. "you jest tell me one thing, will you?" he even laid his hand upon her bridle with authority, "are ye going to stop at rigdons' all night?" "no." "sartin?" when he received her reply he let go the bridle, saying in warning tones, "well, see that ye don't do it, that's all." the incident left a disagreeable impression on susannah's, mind, but she did not attach any distinct meaning to it. rigdon and his wife were both within. rigdon locked the door when susannah had entered. then with crossed arms, standing where he could watch against intruders from the window, he began to tell her news of import. his mother, who was an old woman, his wife, and some younger members of the family, gathered round. the light fell sideways upon his thickset form and large hairy face. his manner was the result of struggle between effort for heroic pose and an almost overmastering alarm. his matter was the evil conduct of the surrounding gentiles toward the saints. it seemed that in this and neighbouring places, evangelistic meetings had been held in which presbyterians, baptists, and methodists had joined, and rigdon averred that the preachers had used threatening and abusive language with regard to the saints. a series of such meetings had begun in hiram, small as it was; and joseph smith, like a war-horse scenting the battle, had set aside his arduous task of correcting the old testament and gone forth to preach in the open air. at first he had been greeted only with derision or pelted with mud, but in the last few days he had made and baptized converts, and now the fury of the other sects was at white heat. susannah's mind swiftly sifted out the improbabilities from rigdon's wrathful tale. "but the people that gather to such meetings as mr. finney holds are for the most part awaked, for the time at least, to a higher christian life. it cannot be they who have used the vile language that you repeat." she almost felt the disagreeable heat of rigdon's breath as he threw out in answer stories of coarse and brutal insult which had been heaped upon himself and smith. the large animal nature of this man always annoyed her. there was much of breath in his words, much of physical sensation always clinging to his thoughts. at present, however, she was not inclined to judge him too hardly; although visibly unstrung, unwise in his sweeping condemnation, coarse in his anger, and somewhat grandiloquent in his pose, there was still much of real heroism in his mental attitude. braced by the fiercest party spirit, he stood staunch in his loyalty to smith and the cause, with no thought of yielding an inch of ground to the oppressors. "i do not believe," repeated susannah sturdily, "that it is the more religious of the gentiles who have said and done these things. i have come here to-night to hear and to speak with mr. finney, whom i know to be a very godly and patient man." "why has he come here?" demanded rigdon. "he who by his preaching can gather thousands in populous places, why should he ride across this thinly settled parcel of land, preaching to mere handfuls, if it is not to denounce us? and he has not the courage to go nearer to the place where the saints are gathered in numbers. he will teach his hearers first to ravage the few sheep that are scattered in the wilderness, that by that they may gain courage even to attack the fold." susannah drew upon herself their anger, and so strong was rigdon's physical nature that even his transient anger seemed to embody itself in some sensible influence that went out from him and preyed upon her nervous force. the night had fallen. a bell, the rare possession of the largest meeting-house, had already begun to ring for finney's preaching. susannah went out on foot. the rigdons, as also the smiths, were living some way from the village. she had now a mile of dark road to traverse. closely veiled, susannah stepped onward eagerly. she felt like a child going home. the scene which she had left showed up vividly the elements of mormon life that were most repulsive to her, the broad assumptions of ignorance, the fierce beliefs born of isolation, and the growth by indulgence of such animal characteristics as were not kept under by a literal morality or enforced by privations. she was going to see a man who could speak with the voice of the sober past, whose tones would bring back to her the intellectual delicacies of ephraim's conversation, the broad, pure vision of life which he beheld, and the dignified religion of his people. the meeting-house was of moderate size. it was already filled when susannah entered, but she was able to press down one of the passage-ways between the pews and seat herself near the front, where temporary benches were being rapidly set up. many of the congregation had doubtless come as far as she. men and women of all ages, and even children, were there. some, who it seemed had followed finney from his last place of preaching, were talking excitedly concerning the work of god which he had wrought there. on every face solemnity was written, and stories were being told of one and another who in his recent meetings had "fallen under the power of god." when finney ascended the pulpit susannah forgot all else. the chapel was not well lighted, but the pulpit lamps shone upon him. he had a smooth, strong face; his complexion was healthy and weather-beaten; his dark eyes flashed brightly under bushy brows. his manner was calm; his style, even in prayer, was that of keen, terse argument; he spoke and behaved like a man who, having spent the emotional side of his nature in some private gust of passionate prayer, had come forth nerved to cool and determined action. with her whole soul susannah hung upon his every word, unreasonably expecting to find some new and unforeseen solution to the problems of her life. he had pointed out a straight path to multitudes; she hoped that he could now show it to her. the power of finney's preaching lay in its close logical reasoning, by which, accepting certain premises, he built up the conclusion that if a man would escape eternal punishment he must forsake his sin and accept salvation by faith in the doctrine of the substitution. he began always by speaking to the indifferent and the unconvinced; he led them step by step, until it appeared that there was but one step between them and destruction, and that faith must make one quick, long leap to gain the safety of the higher plane, whose joys he depicted in glowing terms. for the most part there was intense silence in the congregation, although sometimes an audible whisper of prayer or a groan of suppressed emotion was heard. the infection of mental excitement was strong. susannah was experiencing disappointment. accustomed as she was to excitement in the meetings of the saints, her mind easily resisted the infectious influence. finney's teaching had not differed in any respect from the doctrine which she heard from her husband daily, a doctrine which she knew by experience did not save men from delusion and rancour. she still listened eagerly to hear of some provision made in the scheme of salvation against injustice and folly. surely finney would say something more. as it happened he did say something more. when for more than an hour he had explained the great plan of salvation he touched upon the responsibility that the hearing of such conclusive reasoning imposed. the sower had sown broadcast; it remained for him to speak with awful impressiveness of those forces which would be arrayed against the convicted soul. under this head he referred at once and with deep emotion to the devil, who, in the guise of false teachers lying in wait, caught up the seed. there could be no doubt that the mormon leaders were in his mind, as they were in the mind of his congregation. it became swiftly evident to susannah that finney was stirred by what he believed to be righteous indignation, and that he was as content to be ignorant concerning the doctrines and morals of the people against whom he spoke as were the rudest members of the outside rabble who now pressed with excitement to the open doors and windows. the righteous finney had no thought of unrestrained violence. he spoke out of that deep well of hatred for evil that is, and ought to be, in every good man's heart, but he had not humbled himself to gain any real insight into the mingling of good and evil. "they are liars, and they know that they are liars," said finney, striking the pulpit cushion. "the hypocrisy of their religion is proved by the lawless habits of their daily lives. having sold themselves to the great enemy of souls, they lie in wait for you and for your children, seeking to beguile the most tender and innocent, that they may rejoice in their destruction." he used only such phrases as the thought of the time warranted with regard to those who had been proved to be workers of iniquity, but to susannah it was clear, in one brief moment, what effect his words would have when heard by, or reported to, more brutal men. she knew now that rigdon's words were true. the so-called christian ministers, even the noblest of them, stirred up the low spirit of party persecution. she rose suddenly, sweeping back her veil from her face. "i will go out." she said the words in a clear voice. a way was made to a back door by the side of the pulpit. every one looked at her. finney, going on with his preaching, recognised her as she began to push forward, and he faltered, as if seeing the face of one who had arisen from the dead. the excited audience felt the tremor that passed over its leader; it was the first signal for such obvious nervous affections as frequently befell people under his preaching; before susannah had reached the door a stalwart man fell as if dead in her path. there was a groan and a whisper of awe all round. this was the "falling" which was taken by many as an indubitable sign of the divine power. susannah had seen it often under smith's preaching. she waited with indifference until he was lifted up. then the sea of faces around her, the powerful voice of the preacher resounding above, passed away like a dream, and were exchanged for a small room and a dim light, where two or three people were gathered round the form of the insensible man. she escaped unnoticed through a private door into the fields, where the march wind eddied in the black night. chapter iv. the house in which the smiths lived was small. susannah crossed a field-path, led by a light in their window. in the living room a truckle bed had already been made up. by the fire joseph and emma were both occupied with two sick children. these children, twins of about a year, had been taken out of pity at their mother's death, and susannah was told as she entered that they had been attacked by measles. susannah found that the fact that she had been to the meeting had not irritated the smiths, although mrs. rigdon had called to make the most of the story. emma, absorbed in manifold cares for the children, was only solicitous on susannah's account lest a night's rest in that house should be impossible. smith, pacing with a child in his arms, seemed to be head and shoulders above the level whose surface could be ruffled by life's minor affairs. with the eye of his inner mind he was gazing either at some lofty scheme of his own imagining, or at heaven or at vacancy. all of him that was looking at the smaller beings about him was composed and kind. one of the twins, less ill than the other, had fallen asleep in emma's arms. the other was wailing pitifully upon the prophet's breast. "do you and mrs. halsey go in and lie down with that young un, emmar, and rest now for a bit while ye can." "i can't leave ye, joseph, with the child setting out to cry all night like that." but he had his way. long after they had lain down in the inner room susannah heard him rocking the wailing babe, or trying to feed it, or pacing the floor. emma, worn out, slept beside her. upstairs the owners of the house, an old couple named johnson, and emma's own child, were at rest. susannah lay rigidly still in the small portion of the bed which fell to her share. her mind was up, wandering through waste places, seeking rest in vain. the wail of the child in the next room at last had ceased. the prophet had lain down with it on the truckle bed. long after midnight susannah began to hear a low sound as of creeping footsteps in the field. some people were passing very near, surely they would go past in a moment? she heard them brushing against the outer wall, and gleams of a light carried fell upon the window. in a minute more the outer door of the house was broken open. emma woke with a cry; instinct, even in sleep, made her spring toward the door that separated her from her husband. the two women stood in the inner doorway, but the coarse arm of a masked man was already stretched across it, an impassable barrier. the prophet lay on the child's bed, so heavy with sleep tardily sought that he did not awake until four men had laid hold of him. all the light upon the scene came from a smoking torch which one of the housebreakers held. some twenty men might have been there inside the room and out. the women could barely see that smith was borne out in the midst of the band. he struggled fiercely when aroused, but was overpowered by numbers. the owners of the house came down from above, huddling together and holding emma, who would have thrown herself in the midst of the mob. susannah had not undressed. she threw her cloak over her head and ran out, determined to go to the village and demand help in the name of law and a common humanity. she was in a mood to be reckless in aiding the cause she had espoused. by the glow of the torch which the felons held she saw the group close about the one struggling man as they carried him away. she fled in a different direction. she had gone perhaps sixty rods in the darkness out of sight of smith and his tormentors when she was stopped by three men and her name and purpose demanded. when she declared it in breathless voice they laughed aloud. in the darkness she was deprived of that weapon, her beauty, by which she habitually, although unconsciously, held men in awe. "now, see here, sister, you jest sit quietly on the fence here, and see which of them's going to get the best of it. your man's a prophet, you know; let him call out his miracles now, and give us a good show of them for once. he's jest got a few ordinary men to deal with; if he and his miracles can't git the best of them he ain't no prophet. here's a flattish log now on top. git up and sit on the fence, sister." while she struggled in custody another group of dark figures came suddenly at a swinging trot round the dark outline of one of the nearer houses. they brought with them the same kind of lurid torch and a smoking kettle or cauldron carried between two. the foremost among them were also carrying the body of a man, whether dead or alive she could not see. when he was thrown upon the ground he moved and spoke. it was rigdon's voice. she perceived that he was helpless with terror. the prophet had certainly struggled more lustily. "now you jest keep still, sister," said the loudest of her three companions. "kill him? not if ye don't make a mess of it by interferin'. it's only boilin' tar they've got in the pot." susannah covered her face with her hands; then, too frightened to abstract her mind, she gazed again, as if her watchfulness might hinder some outrage. the group was not near enough, the light was too uncertain, for her to see clearly. the shadows of the men were cast about upon field and wall as if horrible goblins surrounded and overshadowed the more material goblins who were at work. they were taking rigdon's clothes from him. their language did not come to her clearly, but it was of the vilest sort, and she heard enough to make her heart shiver and sicken. they held over him the constant threat that if he resisted they would kill him outright. if smith, too, were exposed to such treatment she did not believe that he would submit, and perhaps he was now being done to death not far off. when they began to beat rigdon with rods and his screams rang out, susannah could endure no longer. she broke madly away from her keepers, running back along the road towards emma's house. they essayed to follow; then with a laugh and a shrug let her go, calling to her to run quick and see if the prophet had fetched down angels to protect him. susannah ran a long way, then, breathless and exhausted, found that she had missed a turning and gone much too far. afraid lest she should lose herself by mistaking even the main direction in which she wanted to go, and that while out of reach of any respectable house she might again be assailed by members of the mob, she came back, walking with more caution. she had no hope now of being the means of bringing help. she had come farther from the village instead of nearing it, and what few neighbours there were, having failed to interfere, were evidently inimical. when she found the right turning she again heard the shouts of some assaulting party, and, creeping within the shadow of trees, she waited. at length they passed her, straggling along the road, shouting and singing, carrying with them some garments which, in rough horse-play, they were tearing into fragments. when the last had turned his back to where she stood she crept out, running again like a hunted thing, fearing what she might find as the result of their work. to increase her distress the thought came that it was more than possible that like work had been going on at kirtland that night. tears of unutterable indignation and pitiful love came to her eyes at the thought that angel, too, might be suffering this shameful treatment. across some acres of open ground she saw the smiths' house, doors and windows lit by candles. thither she was hastening when, in the black space of the nearer field, she almost fell upon a whitish form, grotesque and horrible, which was rising from the ground. "who is it?" asked joseph smith. he stood up now, but not steadily; his voice was weak, as if he had been stunned, and his utterance indistinct because his mouth had apparently received some injury. she thought of nothing now but that he was angel's master, and that angel might be in like plight. "what have they done? what is the matter?" she whispered tenderly, tears in her voice. "is it you?" he asked curiously. he said nothing for a minute and then, "they've covered me with the tar and emptied a feather-bed on me. if ye'd have the goodness to tell brother johnson to come out to me, mrs. halsey--" "they have hurt you other ways," she said tremulously, "you are bruised." "a man don't like to own up to having been flogged, ye see; but peter and paul and all of _them_ had to stand it in their time, so i don't know why a fellow like me need be shamefaced over it. but if you'd be good enough, mrs. halsey, to go and tell emmar that i ain't much hurt, and send brother johnson out with some clothes or a blanket--" he stopped without adding that he would feel obliged. as she went she heard him say with another sort of unsteadiness in his tone, "it's real kind of you to care for me that much." in her excitement she did not know that she was weeping bitterly until she found herself surrounded by other shuddering and weeping women in emma's room; for other of the converts in hiram, hearing of the violence abroad, had crept to this house for mutual safety and aid. it is the low, small details of physical discomfort that make the bitterest part of the bread of sorrow. now and afterwards, through all the persecutions in which she shared, susannah often felt this. if she could have stood off and looked at the main issues of the battle she might have felt, even on the mere earthly plane, exaltation. yet one truth her experience confirmed--that no human being who in his time and way has been hunted as the offscouring of the world--no, not the noblest--has ever had his martyrdom presented in a form that seemed to him majestic. it is only those who bear persecution, not in its reality but in imagination, who can conceive of it thus. all night the women were crowded together in the small inner room with the two sick babes, while emma and two of the brethren performed the painful operation of taking the tar from smith's lacerated skin. the prophet bore himself well. now and then, through the thin partition the watchers heard an involuntary groan, but he was firm in his determination to be clean of the pitch, and to preach as he had appointed the next day. at dawn susannah went to get her horse at rigdon's house. the animal was safe. when she had saddled it she inquired after the welfare of those within the house. rigdon was raving in delirium. he had, it seemed, been dragged for some distance by his heels, his head trailing over stony ground. they had not been able to remove the tar and feathers. he lay upon a small bed in horrible condition. his wife, with swollen eyes and pallid face, was sitting helpless upon the foot of the bed, worn out with vain efforts to soothe him. his mother, a thin and dark old woman, vibrating with anathemas against his tormentors, led susannah in and out of the room silently, as though to say, "this is the work of those whose virtue you extolled." the village, the low rolling hills about it, lay still in the glimmer of dawn. the men of violence were sleeping as soundly, it seemed, as innocence may sleep. the famous preacher, and all those souls that he had thrilled through and through for good and evil, were now wrapped in silence. susannah rode fast, guiding her horse on the grass by the roadside lest the sound of his hoofs should arouse some vicious mind to renewed wrath. her imagination, possessed by the scenes of the past night, presented to her lively fear for halsey's safety. she gave her horse no peace; she thought nothing of her own fatigue until she had reached the chagrin valley, and the walls of the mormon temple which was being reared upon kirtland bluff were seen glistening in the sunlight, with the familiar outline of the wooden town surrounded by gray wreaths of the leafless nut woods. it was high day, and the people were gathering for morning service when susannah rode her jaded horse through the street of the lower village and up the hill of the bluff. as she lifted the latch of her own door angel was about to come out to preach. his face was very white and sad. susannah's glad relief, fatigue, and excitement found vent in tears. "you are safe!" she cried. "oh, my dear, i will never leave you again while danger is near--never, never again!" in the evening of that day further news came from hiram. the prophet had preached long and gloriously in the open air. new converts had been made, and he himself, scarified and bruised as he was, had gone down into the icy river and baptized them in sight of all. the mob had shrieked and jeered, but had been withheld by god, as the messenger said, from further violence. susannah made no further effort to find new life in the old doctrines. all her sentiments of justice and mercy combined to make her espouse her husband's cause with renewed ardour. chapter v. in the summer of that same year, while the wheat in the manchester fields was still green, and the maize had attained but half its growth, while the ox-eyed daisies still stood a happy crowd in the unmown meadows, and pink and yellow orchids blazed in unfrequented dells, the preacher finney, after long absence, chanced to be again travelling on the palmyra road. as was his habit, he sought entertainment at the house of deacon croom in new manchester. the preacher remembered always that his citizenship was in heaven. from the thought he drew great nourishment of peace and hope, but as far as his earthly affairs were concerned the outlook was at present grievous. he was returning from a long and dreary religious convention held in an eastern town, where one, mr. lyman beecher, had stirred up against him the foremost divines of new york and boston. they had asserted that finney's doctrine, that the spirit of god could suddenly turn men from following evil to pursuing good, was false and pernicious; that his method stirred up the people to unholy excitements which were productive of great evil. now the accusations of these divines (who, thinking that a man's change of mind must needs be so slow a thing, some of them, gray-haired, had not as yet produced this change in a single sinner) were in many points wholly false, in many exaggerated, and where the article of truth remained in the accusation there was much to be said in defence of work that had resulted, if in some evil, certainly in much palpable good. to such groups of priests and soldiers and publicans as came forth to john's baptism of repentance, the godly finney, travelling now east and now west, had appealed, and that the wide land was the better for the crying of his voice no candid person who knew the result of his labours could deny. he that had two coats had imparted to him that had none; the extortioner had returned his unfair gains, and some rough men had become gentle. but in the assembly from which finney had just come the larger numbers and the greater power of rhetoric had been on that side which appeared to show least faith in god and least zeal for men, and finney had come out from the combat bruised in spirit. some natural comfort the weary man experienced from the sweet charm of the summer afternoon, from anticipation of the welcome and sympathy which would soon be his. he heard, but could not see, the canandaigua water as it ran under its canopy of willows, over whose foliage the light wind passed in silver waves. on the height of the hill above the mill-dam he turned his horse into the yard of the croom homestead. the stalwart deacon in overalls, his excitable, slender wife, her cap-strings flying, came forth, the one from the barn, the other from her bake-house. it was not to either of these worthy souls that finney intended first to confide the story of his glimpse of susannah. it said much for the sterling truth of this man's soul that, accustomed as he was to demand from himself and others public confession of those experiences most private to the individual soul, he had not lost delicacy of feeling or reverence for individual privacy in human relationships. he had not been at this house since the month after susannah's departure, when excitement and wrath still raged concerning her. he judged that in the hearts of the older members the wound had healed, leaving only the healthy scar that such sorrows leave in busy lives. he knew, too, that in ephraim's heart the blade of this grief had cut deeper. the supper over, the full moon already gilding the last hour of the summer daylight, ephraim donned his hat to take the solitary evening stroll to which he had become accustomed. he thought to leave the trio who were in complete accord of sentiment to talk longer over the persecution which finney endured, but on the little brick path between the flower-beds the evangelist came up with him. ephraim was but half pleased. it was in this brief evening hour that he set his thoughts free, like children at playtime. like other students forced to live in invalidish habits, he had established a rule of thought more strict than men of active callings need. at certain hours he would study his country's social, political needs; at others he would help in his father's farm management; at others he would study some exact science. but when the measured hours of his day were over, and before he lit his student's lamp, for a while he turned his fancies loose, and they ran all too surely to play about susannah's charms, about the circumstances of her life. this was not his happiest hour. the eternal advantage of love was lost for the time in its present distress. hateful thoughts were the results of this self-indulgence, yet he hated more anything that came as interruption. during these years the lover in him had not grown what the world calls wise. for some minutes finney, controlling the briskness of his ordinary pace, walked by ephraim's side and contented himself with the gracious scene, passing remarks upon weather and crops. soon, for the value of time always pressed upon him, his business-like voice took a softened tone, and he began preaching a heart-felt sermon to his one listener. the subject of the sermon was "the fire god gave for other ends," and he ventured to point out to ephraim, in his plain, logical way, that it was wrong to waste on a woman that devotion which god intends only himself. ephraim smiled; it was a good-tempered, buoyant smile. "did it ever occur to you, finney, to reflect that, with your opinions, had you been the creator, you would never have made the world as it is made? what time would you ever have thought it worth while to spend in developing the iridescence on a beetle's wing, in adjusting man's soul till it responds with storm or calm, gloom or glory, to outer influence, as the surface of the ocean to weather?" finney was puzzled, as he always was, by ephraim's _bonhomie_ and his strange ideas. "but what have you to advance against what i have already said, ephraim?" "advance? i advance nothing. i even withdraw my painted insects and the storms of emotion by which i had perhaps thought that god did his best teaching; i withdraw also my exaltation of that strait gate of use without abuse for the making of which i had almost said heaven hands us the most dangerous things. i withdraw all that offends you, finney, in order to thank you for having spoken her name. no one else has spoken it in my hearing since they knew of my last parting with her, and i--i am fool enough half the days to wish the clouds in their thunder-claps would name her." the voice of the whip-poor-will complained over the tops of the woodland in near and far cadence through the warm moonlit air. beside this and the throb of insect voices there was no sound. "i came out this evening," said finney, "to tell you that last march in ohio i saw _her_." his voice fell at the pronoun in sympathetic sorrow. "yes?" "when i was about to return from cincinnati i was advised to go northward to the erie canal, in order that i might pass through that part of the state which has been sorely infected by the cancer of that hypocrite's teaching." there was no need in the district of manchester for finney to explain what hypocrite he meant. in his own country smith was commonly held to be the arch-hypocrite. "the devil has surely espoused that cause in earnest, for the number of deluded souls in that part of ohio and in southern missouri, and scattered as missionaries up and down the country, is, i hear, between three and four thousand." "and always among those who worship the letter of the scripture," remarked ephraim, "for their missionaries give chapter and verse for all they teach." "i was told that their customs were peculiarly evil. even among themselves they lie and steal and are violent and licentious; and they teach openly that it is a merit to steal from the gentiles, as they call those not of themselves; and, furthermore, they aim at nothing less than setting up a government of their own in the west." "who told you all this?" "i am sorry to say that i had it on good authority. some of the western brethren had it from a poor fellow who had been deluded into entering the mormon community, and had barely escaped with his life when he desired to withdraw." "would you consider a pervert from your own sect the best witness of its tenets? but you say that you saw my cousin?" finney told what had led him to the village of hiram, and said, "when i spoke of the sins of the mormons, a young woman seated near the front of the congregation rose up. it was your cousin. i saw at once by the pallor of her face that the lord was having direct dealing with her soul. the 'power' was indeed very great; a strong man fell as dead near her, who before the night was over gave testimony of sound conversion. after he and your cousin had been led out, many others in different parts of the building cried to god for mercy. when the sermon was over i sought for your cousin, but when i told who she was, the people of the place said that no doubt mormon messengers had come while she was waiting, and forced her to depart. that night there was a disturbance in the place; some of the more hot-headed men had the leaders out, and tarred and feathered them--a dastardly deed! i have been threatened myself with being rid on a rail and tarred when the devil stirred up the people against my preaching, but the lord mercifully preserved me. 'tis a shameful practice, but i hear it was done to these men to intimidate them from the more violent crimes which they had conspired to commit. in the morning i was forced to go, as i was advertised to preach at many stations farther on, or i would have denounced the violence from the pulpit. i could not find out anything more concerning your cousin, but the lord has never allowed me to doubt that the many prayers which we have offered on her behalf were answered that night, for i could see by the expression of her face that she, like those upon the day of pentecost, was cut to the heart." at the garden gate, under the boughs of the quince-tree, which had increased its branches since the day in which susannah had last passed under them, ephraim now stood in the moonlight, barring the entrance. at length with a sigh he said, "alas! finney, i believe that there are few souls under heaven more true and more worthy than your own; but as for the power of god, 'his way is in the sea and his path in the great waters, but his footsteps are not known.'" out of his breast ephraim took a thin leather book, and from out of the book gave finney a letter much worn with reading. finney took the letter reverently, and read it by the light of his bedroom candle. in those days letters were more formally written; this one from susannah to ephraim began with wishes concerning her aunt and uncle and the prosperity of the household. the fine flowing writing filled the large sheet. "i write to you, my dear cousin, rather than to my aunt, to whom i fear my letter would not be acceptable, for although i can say that i regret my wilfulness and the manner of my disobedience, still i can never regret that, having been forced to choose, i threw in my lot with those who can suffer wrong rather than with those who have it in their hearts to inflict wrong, for if there be a god--ah, ephraim, this is another reason why i address you, for i am in sore doubt concerning the knowledge of god, as to whether any knowledge is possible. my husband, who denies me nothing, has allowed me to send for some of your books whose names i remembered. i thought at first to write to you about them, but i distrust now my own understanding too much to venture. i would like you to know that they have helped me somewhat, for i do not now say to myself in hard, tearless fashion that i know there is no god, to which thought i was driven by the reflection that most of those who seek him most diligently sow the wind and reap the whirlwind. "but the more immediate occasion of this letter is to tell you that a month since mr. finney held a meeting not far from us. i went, thinking to gain some help from him, and to hear news of you, but i was greatly disappointed, and made very angry. he preached as my husband and many of our elders preach, and there were among the crowd the same signs of excitement and peculiar manifestations that we have constantly among us. but toward the end of his sermon mr. finney spoke of my husband's church, and he lent the weight of his influence to very evil slanders that are constantly repeated about us by those who have not sought to know the truth. he did us great injury by stirring up the roughest of the people to violence. mr. finney will, i suppose, visit you and repeat those lies, which no doubt he believes, but is most culpable in believing, because he has not investigated the scandal against us as he would have investigated scandal against any who are orthodox. i write now to tell you that that which he says is not true. for although there are a few criminals amongst us, as in every community, evil is not taught or condoned." as finney read this letter by his lonely candle he was so far stirred by what he deemed the merely human side of the incident as to say to himself, "poor ephraim! she has never even known that he loved her." but next day, in speaking to ephraim, he pointed out that in the worst communities there were always pure-minded women who knew little or nothing of the evil around them, and said he believed that his message would still be the means of bringing home the truth to susannah's heart. chapter vi. in the meantime an interval of comparative peace had come to kirtland. the gentiles, because they discovered that the town was a good market for the produce of more fields than the saints could till, allowed their religious zeal to slumber. a female relative of halsey, having lost her friends by death, came from the east to kirtland upon his invitation. susannah went down the hill one summer day to meet the travelling company of new converts which brought elvira halsey. that young lady had seen about twenty-five years of life's vicissitudes, and had sharpened her wits thereon. slight, pretty, and dressed with an effort at fashion that was quite astonishing in the kirtland settlement, elvira sprang from the waggon. "i've come to be a mormon. how do you begin?" with these words she presented to susannah a new type of character, fresh, and in some ways delightful. there was quite a crowd at the stopping place of the waggons. halsey, with other elders and smith, came to welcome the newcomer. elvira stood on tip-toe, peeping about, pressing susannah's arm with whispers. "which is joe smith, do tell me? do you go down on your knees to him, and does he pat your head?" guided by keen instinct, elvira did not make remarks in halsey's hearing which would have shocked him, but perhaps by the same instinct she at once claimed susannah as a confidante in spite of some feeble remonstrance. "are you not wrong to speak so lightly of our religion?" asked susannah, feeling that she was an elder's wife. "first let me be sure that you have any religion to speak of." she looked up prettily in susannah's face. "what a beautiful creature you are!" she cried. "and is it to please my cousin angel that you wear a snuff-coloured dress and a white cap and a neckerchief like an old lady of seventy?" as they proceeded together up the white curving road, over the crest of the verdant bluff, elvira announced her further intentions. "i am not going to live with you. i am going to board with the smiths. i want to get to the bottom of this business, and see the apparitions myself." "there are no apparitions," said susannah gently. "gold books, you know, flying about in the air, and the angel maroni and hosts of the slain lamanites." "you expect too much. such visions as mr. smith had came but at the beginning to attest his mission and give him confidence." "tut! i should think he had sufficient of that commodity. it is i who require the confidence, and have i come too late?" "i would question, if it did not appear unkind, why you have come at all?" "bless you, it's relations, not revelations, that i came after." "i fear that angel will not be satisfied with that attitude," susannah sighed. she supposed that elvira represented all too well the attitude of educated minds in that far-off world whose existence she tried to forget. "therefore," said elvira, "i will board with the smiths." elvira's whim to be received into the prophet's family could not be carried out, but by persistency she succeeded in establishing herself in the household of hyrum smith, where she distinguished herself by two peculiarities--a refusal to marry any of the saintly bachelors who were proposed to her, and a perpetual good-natured delight in all that she saw and heard. she resisted baptism, but to susannah's surprise, remained on perfectly friendly terms with the leaders of the sect. the next two years passed quietly in kirtland. susannah, imbued, as indeed were all smith's friends, with his belief that the peace was but for a time, cherished her husband as though death were near, and grieved him by no outward nonconformity to pious practices. many chance comments which she made were straws which might have shown him the way the current of her thought tended underneath her habitual silence, but they showed him nothing. it was mortifying to her to observe that smith, rarely as he saw her, was always cognisant of her mental attitude, while her husband remained ignorant. susannah gave up the girlish habit of fencing with facts that it appeared modest to ignore. she was perfectly aware that she exercised a distinct influence over the prophet, of what sort or degree she could not determine. little as she desired this influence, she could not withhold a puzzled admiration for smith's conduct. he rarely spoke to her except in the most meagre and formal way, and all his decrees which tended for her elevation in the eyes of the community or for her personal comfort were so expressed that no personal bias could be detected. she asked herself if smith practised this self-restraint for conscience' sake, or from motives of policy, or whether it was that several distinct selves were living together within him, and that what appeared restraint was in reality the usual predominance of a part of him to which she bore little or no relation. there was much else in his character to admire and much to condemn. he had steadily improved himself in education, in mental discipline, and in personal appearance and address. he could hardly now be thought the same man as when he had first preached the new doctrine in manchester. this bespoke an intense and unresting ambition, and yet the selfishness that is the natural result of such ambition was absent. as far as his arduous work would permit, he gave himself lavishly to wife and child, to all the brethren, rich and poor, when they asked for his ministrations. the motherless babies whom he had helped emma to nurse through their infancy had gone back to their father's care, but there was never a time when some poor child or destitute woman was not a member of his household. on the other hand, many of the actions of his public life were questionable. he had established a bank in kirtland, of which he was the president. even halsey admitted to susannah that this was a great mistake, that the bank ought to have been under the control of some one who understood money matters; the prophet did not. he had also set up a cloth mill, and undertaken to farm a large tract of land in the public interest. the prophet showed to much better advantage when instituting new religious ceremonies, of which there were now many and curious, or when giving forth "revelations" which had to do with the principles of economy rather than its practical details. susannah thought that the voice of the gentiles all around them, shouting false accusations of greed and dishonesty, would sooner or later find much apparent confirmation if no financier could be found to lay a firm hand upon the prophet's sanguine tendency toward business speculation. chapter vii. in the bleak december two elders came from zion, the holy city in missouri, bringing the history of dire tribulation. it was a cold night; the first snow was falling upon the wings of a gale. susannah was sitting alone quietly working out problems in algebra, in which study smith had desired that her elder pupils should advance. the storm beat upon the window pane, and set the bright logs of the fireplace now flaming and now smoking, the varnished wooden walls dimly reflecting light and shadow. halsey had been out to see the newcomers, who were staying at the prophet's house. it was late when she heard his tread, muffled in the drifted snow. he hardly paused to shake it from his clothes before he came near. she saw that he was in a mood of strong grief and excitement. "angel," she spoke pityingly, "you have had a hard, hard day; you have stayed so very late at this evening's conference." she held out her hand to him. "do not tell me to-night if you can rest before telling." young as she was, her countenance, as she lifted it toward him, was motherly. she remembered what a mere boy he was, fair and hopeful, when she had first seen him three years before, and now strong lines of purpose and endurance were written upon the face that was thin and pale, the paler, it seemed, because of the transient colour that the storm had given a moment since to the clear skin. "i would that thou didst not need to hear, but it is not for us to turn our eyes from that which the lord hath written for our instruction in the suffering of our brethren." then he added, "the elders from zion have told us all. there was great joy and prosperity among them, and the more foolish boasted of their wealth to the gentiles, saying also that the lord had given the whole land to them for an inheritance." "that, indeed, was very foolish," said susannah. "nay, but it was small blame to them, for that which they said is true. but among the gentiles the political demagogues began to be afraid that we should rule the country by the number of our votes. the gentiles gathered together in the town of independence, and three hundred of them signed a declaration demanding that every one in zion should sell all that he possessed and leave the country within a certain time, and that none other of us should settle there." "but forced sale would mean that no fair value would be given for the property; it would be simple robbery," she cried; "and they call this the land of freedom!" "they appealed to the governor of missouri, but they found that the lieutenant-governor, a man called boggs, was among the fiercest of the persecutors. as for the governor himself, he advised them to resort to the courts for damages." "what next?" she was impatient at a pause he made. he knelt down upon the floor in front of her, laying a calming hand upon her shoulder. "susannah, there is this one great cause for our deep gratitude to heaven, that this time all our elders with one voice called upon our people to bear with patience, to cry to god to cleanse their hearts from all anger and revenge." "i suppose that was well," she said, but with hesitation. by the gentle pressure of his hand he still expressed his sympathy for her pain in listening. "lawyers were engaged to carry the matter through the courts. but no sooner was it known that the thing was to be publicly tried than the gentiles rose in arms. for three nights they entered the houses of the saints, beating the men, burning their barns, and in many cases unroofing the houses. some of our brethren went to lexington for a peace warrant, but the judge was frightened at the mob, and, moreover, if he had offended them he would have lost much money, so he told the saints to arm and defend themselves." halsey had paused again. the moral question here involved was to him of deep importance. "if it was only for self-defence, angel--" she began. he shook his head. "nay, it was a fierce temptation, and our people are not yet sanctified, but god in his great mercy withheld them from sinning against him. for they had no sooner obtained arms than lilburn boggs, the lieutenant-governor, came and disarmed them." "and then?" "our people were driven from their homes. in the cold storms of november, women and little children and wounded men were forced to flee out upon the open prairie, and up and down the banks of the missouri river. at last they gathered together on the river-side, and many of them have now crossed it, remaining in the opposite county, and the others have dispersed, poor and homeless, into less unfriendly parts of the state. these elders have come here that the prophet may send back some revelation at their hand, and that we may all gather together what we can spare from our abundance for the relief of our fugitive brethren." his eyes were shining with triumphant faith, even though the close of his narrative seemed to admit of so little hope. "and will mr. smith still teach them that they must not strike a blow for their rights?" she asked. this was fast becoming the critical question of the hour. in february the snow lay deep on the land. susannah, like all her neighbours, spent some days isolated by the drifts, the men only going abroad. on one of these afternoons the prophet tapped at her door. his visit in halsey's absence was unprecedented. without preface he began to make a statement as to the affairs of the church in missouri. "the greater part of our fugitive brethren have at my desire gathered together upon a large tract of uncleared land that lies just across the river from zion. it is the desire of the lord that they should there await until it is his will to open the gates of zion once more." "it is _your_ desire that they should gather and wait there." she spoke with no rude emphasis, but he understood. this man could read her thought before it was expressed. he pushed his thick hair from his forehead with a heavy hand. "understand, mrs. halsey, that i _believe_ the voice of the lord has spoken, but it is also my desire." "does the voice of the lord ever speak but in accordance with your desire?" the answer burst from him with almost hysterical force, "i would to heaven it did not." "but in such cases are not your desires divided against themselves? and the word of the lord comes perhaps in accordance with one desire and in contradiction of another?" he sat for some time looking absently upon the floor. "the things of the lord," he said, "are of vast importance, and require time and experience, as well as deep and solemn thought, to find them out. and if we would bring the world to salvation it requires that our minds should rise to the highest, and also search into and contemplate the lowest abyss"--he paused for a moment, and then added in sad undertone--"that is within our own hearts." susannah was silent, wondering what was the true secret of his elusive thought. he went on with an effort. "accepting your own words, mrs. halsey, that it is at my desire that they are there instead of being scattered among friendly settlements where they could obtain support, it remains true that they are naked, hungry, and cold. when i sleep the vision of their sufferings comes before me." he went on again with more vehemence. "it is also by obeying my doctrine that they are cast out of their own lands and from their own hearths. whether the lord hath spoken or no, it is by obeying the doctrines that i have taught that they are in wretchedness." he rose, pacing the room, apparently unconscious of what he did. "i know that this has been weighing upon you, as it has upon my husband." he shook his head impatiently, striking his breast suddenly with one hand. "there is but one heart," he said, "in which the pains and sorrows of them all are gathered." she began to see that he had a plan to unfold. at length he stopped in his pacing, looking toward her. "we must go to their relief," he said. "we must gather an army and conduct our suffering brethren back to their homes in zion." "by force of arms?" she asked. "if need be." he left time for the significance of these words to be fully comprehended, and then went on speaking as he paced again. "it may be that we will not need to fight, that if we get ourselves in readiness we shall need but to stand still and see the salvation of the lord; and in plain language to you, who expect no miracle, mrs. halsey, i would be understood to say that if a sufficient number of our strong men, armed for defence, join our brethren in missouri, the gentiles will be afraid to attack." at last she asked, not without excited tremor in her voice, "who? how many? when?" these were important questions with regard to the organising of an army, but the prophet had in mind a point that must previously be determined. "your husband," he began abruptly, "he has still upon him the taint of his quaker upbringing, for the lord christ indeed taught long-suffering, and he sent them out at first, as we also have sent our missionaries, with nothing in their hand save a staff only, but afterwards he said, 'let him that hath a sword take it,' and they said unto him, 'lord, here are two swords,' and he said, 'it is enough,' which i take to mean that where one sword is raised there must be another to ward off a blow or to strike in return. but your husband is teaching the people that to bear arms, even in self-defence, is wrong." susannah saw that already in smith's indomitable will the era of armed defence had begun. her hatred of the persecution caused her sentiments to chime with his. she only said in defence of halsey's meekness, "my husband would have gone before now to give himself and all that he has to help these poor people if you had not interfered, mr. smith." a change of expression came in a moment over smith's hulking form, as if a different phase of him came forward to deal with a change of subject. he turned upon her almost sharply, "there is one man in kirtland who shall not go to zion till peace is there. if he went, would he not of his own accord rush into the forefront, into the hottest of the battle, not to fight but to receive the sword in his breast and be slain, even as uriah the hittite was slain? wherefore, i say unto you, he shall not go." susannah, like all good women, had no keenness of scent for scandals, ancient or modern. she did not remember who uriah was, and took no offence. the prophet had tarried in his pacing by the window; with hands clasped behind him he was looking absently out upon the driven snow. upon his face was an expression which susannah only sometimes saw, and that in the moments which she felt to be his best. she believed this man to have true moments of humility and high resolve; it was only a question with her how far they permeated his life. in a minute more he turned again and spoke modestly and sadly enough. "as i have said before, it is not in me to greatly love our brother halsey's manner of thought, but i perceive his holiness and the church shall not lack his counsel. i am here to-day to tell you how much it grieves me to set a constraint upon his conscience, yet i am here also to ask you to tell him from me that it is not the will of the lord that he should continue to preach against the spirit of self-defence." when he was gone susannah realised how angry she would have been if she had heard that smith had rebuked her husband on this subject, yet now that the fiat lay in her own hands to impart with all gentleness, the task, because of her own fierce attitude toward the oppression, was grateful to her. when the roof had been set on the white walls of the first great mormon temple upon kirtland bluff, a small army, well armed, well provisioned, went out from kirtland for the deliverance of zion amid the prayers and huzzahs of the little community. there were many who, like halsey, bewailed in secret this taking of the sword, but the doctrine of non-resistance was never preached again. chapter viii. after this susannah's attention was centred upon the coming of her first child. "'tain't lucky to have a child when the leaves are falling," said elvira halsey, a certain mist of far-off vision clouding her sparkling eyes. susannah had been greatly weighed down by depression, not fearing ill-luck, but regretting for the first time unfeignedly that she had ever joined herself to the sect in which her child must now be nurtured. for herself, feeling often that all religions were equally false, it had mattered little; with strange inconsistency she now perceived that she would greatly prefer another faith for her child. susannah literally found no place for repentance; to confess her grief to halsey would only have been to crush out all the domestic joy of his life; she was too courageous to do that when she saw no corresponding good to be gained. yet when the baby at length lay on her lap, grew and smiled, kicked and crowed, susannah forgot at times, for hours together, the superstitions of the latter-day saints. the motherly solicitude which she had long exercised over halsey changed into something more like friendship when she saw him hang over her and her child as they played together. susannah had given up her school. the winter was severe, and mother and child hibernated together by the sweet-scented pinewood fires till the stronger sun had melted the frost flowers on the panes. spring had nearly come before susannah divined that for the child's sake halsey had been protecting her for months from the fear of a near disaster that was weighing upon his own heart. this was the year of what was called in the early mormon church "the great apostasy." one evening halsey came in looking so white and ill that susannah drew back the baby, which she had held out for his evening kiss. in a few minutes she understood what had occurred. some four or five leaders in the church, with their families and friends, had charged smith with hypocrisy and fraud. it was not susannah's own opinion that such a charge could be maintained. smith appeared to her to be like a child playing among awful forces--clever enough often to control them, to the amazement of himself and others, but never comprehending the force he used; often naughty; on the whole a well-intentioned child. but she could well see that childishness combined with power is a more difficult conception for the common mind than rank hypocrisy. angel had been assisting in a solemn excommunication of the apostates. he looked upon them as having been overcome by the devil. after this halsey instituted a series of unusual meetings for prayer and revival preaching, which he held after the ordinary evening classes in the school of the prophets, which was now removed to the upper chambers of the finished temple. now, as at other times, his preaching was successful. his power was with men rather than with women; they gathered in excited crowds, and their prayer and praise went up in the midnight hour. susannah was not in the habit of going to bed till her husband returned. one night, after twelve had struck, while she sat warming the dimpled feet of her restless babe at the rosy fire-light, she was greatly astonished to hear a tapping, low but distinct, on a window that opened to the back of the house. she lifted her head as mother animals prick their ears above their young at the faint sound of any danger. after an interval the tap was repeated; it was no accidental noise. susannah laid the child in its cradle and went nearer the window shutters, hesitating. she knew only too well that this secrecy was the sign of some one's dire distress. she knew the habits of the people; a neighbour's aid was sought freely and with confidence; doors were open at all times to need or social intercourse. to her intent listening the accents of a low and guarded tone came in reply to her challenge; the voice was joseph smith's. susannah looked with anguish toward her child's cradle. had some army of mad persecutors invested kirtland? nothing less than fierce persecution could be thus heralded. for years susannah had known smith as a near neighbour, and the stuff of which the man was at this time made is indicated by the fact that instinctively she opened the window with noiseless haste. smith climbed in. "has halsey returned?" the fire gave the only light in the room. smith did not shut the window, but remained sitting on the sill. a bake-house at the back hid the place from neighbouring eyes. "it's all up with our bank," said smith. "i feared so," said susannah. "the apostates took such a lot of money out of it. no bank anywhere in this region could have stood it. you have always been down on our management of the bank, mrs. halsey, but if it was not good, why then have so many of the gentiles put in their money, and why have they taken our notes all over the state?" "you never had the capital you advertised." "we have land that stands for it." "it is not worth half what you value it at." then susannah became sorry for her sharp recrimination. punishment had befallen; it was a time for mutual help, not for reproach. she saw that although smith kept himself calm he was greatly stirred. "why are you here?" she asked. smith's huge frame was poised awkwardly on the window sill. he moved restlessly and touched one thing and another with nervous hands. then he said with a short laugh, "the size of it is, i'm running away, mrs. halsey. ye may think i feel pretty mean, but ye'll do me the justice just to think how it is. if they'd shoot me in fair fight, i'd go and, if it were the lord's will, be shot to-morrow, and be thankful too; but ye know the sort of vengeance they'll take. i have been beaten time and again before now, and covered with pitch, and i've been knocked down and kicked and ducked in ponds a good many times, as ye know, and i ain't ashamed to say that i'm afraid of that sort of thing and afraid of the results on emmar and the children. if the lord clearly told that 'twas his will to stay and stand it, why then i'd have no choice, but i haven't had no word from the lord." his face was livid; in the effort to make his explanation, whether shaken by the recollections he described or by fear of her contempt, she saw that his limbs were actually trembling as if with cold. "there ain't many men, mrs. halsey, as would stay and face that sort of music when they could get away, but if it was to do good to mortal creature i'd think about staying, but it's t'other way. it's me and rigdon as has been advertised as working the bank; it's my blood and his the gentiles that have our notes are thirsting for. suppose we stayed and they took to mauling us again, wouldn't the saints here take to fighting to protect us? i've taught them to fight in self-defence and they'd fight to defend me. god knows there are better men than we are that would be killed right and left if we stayed, and 'twould be no use, for the gentile numbers would overpower us. 'tain't no use. when i found to-day that there wasn't a chance of staving off the bankruptcy i sent emmar and the children and rigdon's folks off in a close waggon after sundown. rigdon's rid off by another road, and i've got my horse ready and ought to be gone. and there ain't a man in kirtland as will know which way we've gone by to-morrow, so that no saint will need to do any lying on my account." "you are very sorry for the mistakes you have made about the bank," she said pityingly. he gave another short laugh that, like the first, was less like a laugh than a sob. "i guess i'm sorry enough, but i don't know whether it's repentance, for i thought i'd done all just what the lord told me to do, but at times like these i'm not so sure of the revelations i hear in my soul, but i know i thought i was right at the time; but as for being sorry, if ye had the burden of all these children of israel in the desert on your heart, knowing that ye had brought them into the desert, and brought the hunger and the thirst and the pestilence and the enemy upon them, and weren't quite sure at times whether the thing that ye saw leading was the lord's pillar of cloud or the devil's, and if ye was now being cast out before the face of men and called a liar and a swindler, and without a dollar in the world, i guess ye'd know what it felt like to feel sorry." the room was a long one; in the fore part the glow from the hearth made clear the baby's cradle, the table set for halsey's supper, the close shutters of the front windows, but the red flame rays were fainter as they came into this back portion where susannah stood in dull distress a few paces from the stricken intruder. this man had always the power at close quarters of producing strange disturbance in the emotions of his friends. susannah was trembling, her heart heaving, if not with pure compassion, at least with wild excitement on his account. with an effort smith held himself still, but gave again the heart-broken laugh that appealed more than all else to her woman's heart. "'tain't all that neither, that makes me the most 'sorry,' as ye call it. i tried to go in and out before this people, mrs. halsey, loving and serving all alike as a prophet should, but i wouldn't be human man, no, nor fit to be chosen by god for the honour he's put upon me, if i didn't know who amongst us was most worth care and respect, and it's come to my soul this night, now that i can't no longer stand between you and all the dangers that beset our people in the wilderness, that i wasn't right, maybe, to egg on halsey to take ye away from your happy home, or to make a point as i did, first off, of getting ye converted--for i was more set on it than i showed at the time. it's because 'twas my doing you married, that i've come to say this; and i see well enough that 'tain't love that is between you and halsey, though you are too tender of him to let him see." she made a movement of the head, an effort to show reproving dignity, while in fact taken by surprise, her nerves in distressful panic, she had scarce the power to control herself, none to control him. he answered her impulse, although he had not looked up to see the gesture. "ye haven't got any call to-night to be offended with me, for i'm worth no more, unless the lord see fit to lift me up agen, than the paper our bank-notes is written on; and i have just got one more thing to say, then i'm gone. if there's any grit in joseph smith, and if it pleases god that he's not going now to his death, he'll not make another home for himself without providing as good a place for you and the young one. ye may depend on it." he rose up now. "'tain't no use disguising facts; i'm running away, and i'm leaving ye to dangers and privations. your money and halsey's is gone the way of all the rest, and without me to stop him halsey will fly in the face of the first persecution that's within his reach. if i hadn't known that there was no chance at all of your coming i'd have asked you and the child to git into emmar's waggon; but there's just this to say, there ain't a tribulation that can come to you that won't hurt me, living or dead, more than it can hurt you." then after a pause he added, "emmar sent her dear love and good-bye to ye." he stood still a moment before her in humble attitude, the words of emma's tender farewell lingering, as it were, in the air between them. "have a care what you do." (he resumed a more dignified manner of speech.) "it's borne in upon my mind that great dangers will lie round you. tell brother halsey from me that it is the will of the lord that he should seek first the safety of his wife and child, and to abide in a place of safety till the child be grown." he climbed through the window. his last act was to close the casement behind him to save her trembling hands the exertion. his movements must have been very stealthy, for she did not hear the sound of his steps or the steps of his horse in the silent night. chapter ix. after smith left kirtland there was a great exodus missouri-ward of his more devout followers. the army which had gone out from kirtland in '34 to the rescue of the fugitives from the city of zion in missouri had failed, through disease and exhaustion, to make warlike demonstration; but the principle then accepted by the children of zion of opposing force to force in self-defence, had been bearing fruit ever since in a bloody warfare between the hunted saints of missouri and their more powerful neighbours. before the saints took up arms the missourians had, it would seem, no real ground of offence against them except the religious faith which led them to proclaim that the land was to be given to them by the lord for an everlasting possession. now this provocation was still in force, added to the greater one that the worm had turned. so futile had been the mad persecutions, so fruitful the blood of the martyrs, that by this time there were some ten thousand saints in missouri, all heads of families, for although zion in jackson county still lay waste, and the colonies of clay county had been swept away, the cities of far west and diahman, and numerous villages near them, had risen like magic, built by the thrift, the organisation, and the temperance of the saints. as for kirtland, the hope of making it a prosperous city had died with the failure of the bank. of the few who remained two distinct parties were formed--the orthodox, headed by halsey, and the reformers, encouraged, if not headed, by the former leaders who were now apostate. in the camp of the reformers there were those who saw visions and had revelations. before this, when smith was at the helm, it had been counted unlawful for any but himself to have direct dealings with the unseen; but the prophet was distant, directing the sect only through his published journal, and in this case it were hard indeed if no authoritative local word were spoken in the orthodox party. angel halsey's mystic soul fell easily into the region of voices and visions. in his adversity, fasting and praying more than ever before, he heard voices which gave practical directions not only for himself but for his neighbours. when the neighbours refused to accept these ghostly counsels, which all tended toward a more rigorous holiness, there was no room left for halsey's work in kirtland. he determined to fare forth to missouri, there to comfort and edify the saints scattered abroad in the rural districts. it was now that susannah expected the sprightly elvira halsey, still unbaptized, to return to the east. instead of that she proposed to travel with them, helping to take care of the child. "why should i take the trouble to help you and the young un?" she asked, sitting on susannah's doorstep, languid with the heat. "when i was going along the lane last night i met a spirit, so i held out my hand according to joe's latest. you've not heard! my! it's in the millenial star that if any sort of a voice or dream comes to you, the way to know, whether it's an angel or devil is to shake hands, and if it is an angel you'll feel a good, firm, solid grip sort of coming out of nowhere, but if it isn't an angel you'll feel nothing. it's kind of joe to put it in a nutshell, necessary nowadays that we're all hard at it having revelations of our own. he thought that nobody would feel the grip but himself. quite mistaken. i shook hands with my angel, tho' i couldn't see a ghost of him, and when he said, 'you come along now to missouri, and carry the child half way,' i had nothing to do but say 'amen.'" but susannah was too much afraid of what the result of private revelations might be to laugh at them; she expressed her fears. "bless you, all the dreams and 'voices' in this hustling world wouldn't have put any guile into the soul of nathaniel, and they won't into angel halsey's. saints are saints, sinners are sinners, middling folks are middling, just the same whether they have three 'revelations' a day apiece, or one once a year, or none at all. you're fretting because you think a righteous man might do something wicked, thinking that the voice of the lord had told him. not a bit of it! the lord will take care of his own when they're a little off their heads just as much as at any other time." what few worldly goods susannah chose to keep were packed in two single waggons, halsey driving the one, and elvira and susannah by turns driving the other and holding the child. their long journey through the month of june was the most perfect pleasure that susannah and angel ever enjoyed together, the long nightmare of the last months at kirtland left behind for ever, the stage of the future veiled, and the lineaments of natural hope painted upon the drop-curtain. a loving fate sent fresh showers on their behoof during the nights, which laid the dust and dressed field and forest in their daintiest array. the child, who had been pining somewhat, affected by the anxiety in the kirtland home, became lusty and merry. "if it wasn't that we are shortly going to be robbed of all we possess by the missourians," observed elvira, "this sort of jog-trot comfort would become too monotonous, but it adds spice to be saying, so to speak, 'hulloa there! we've come to be persecuted too.' of course we'll all be killed to begin with, but that's a detail; after that we'll take our rural mission bespoken for us in the dream." susannah actually smiled and called "gee-up" to the horse. "how very little people know," she observed, "who talk about a persecution as if it would be a means of grace. there is nothing that so hardens and degrades as the constant report of barbarities; the more nearly seen, the more closely inspected, the worse is the moral result." "speak for yourself," cooed elvira, "there's one person out there that isn't hardened and degraded." she looked with reverent eyes at angel, who was walking at the head of the foremost horse, crooning a psalm; "and, as for me, i still feel myself quite soft, almost pulpy, and on an elevated plane." "you could never talk in your irreverent way if you weren't a good deal hardened and degraded," persisted susannah affectionately, "and, as for me, i know that i am. is there any instance in history of a people emerging from prolonged persecution with high ideals of love toward their enemies and candour?" "'tis commonly said that faith rises from this fire," said elvira. "faith that gives its body to be burned and has not charity," said susannah. when they reached the vicinity of diahman and far west the state elections were about to be held. it was reported that over all missouri the stronger party, that of lilburn boggs, was threatening to prevent by force the mormon vote. before commencing his mission to the outlying mormon districts, halsey, hoping to avoid this contest, stopped in the gentile town of gallatin to rest and obtain a fresh outfit. "but why don't we pay our respects to 'joe' now we are within reach?" inquired elvira with pensive inflection. "the prophet is full of cares. a man whom i met at the tavern said that his activity on behalf of the saints in far west is amazing, and since his public appearance there the lord has prospered the city exceedingly; but, as for me, i have been commanded to turn aside to those of our people who are not encompassed by a shepherd's care." "if he would but confess it," said susannah with a sigh, "my husband was so sorely hurt with the appearances of fraud in connection with the bank--" "suppose you put that appearance of a child down and come and eat this appearance of your breakfast, and then we'll put on what appear to be our bonnets, and go for what appears to be a walk." elvira's sunny serenity never deserted her. "say rather," she cried, "that the prophet did defraud, but has repented." that day was the 6th of august. the voting for the state legislature had commenced. the travellers did not know that there was any number of mormon landholders in this place, but now they could not extricate themselves from the very contest that they had hoped to avoid. when the two women strolled through the streets to see the town they became involved in a crowd at one of the polling places. penniston, a candidate of the boggs party, standing on a barrel, was haranguing the crowd, and the two women quickly heard the name of their sect mentioned with contumely. "shall we," cried penniston, "allow our state to come under the control of mormon horse-thieves and robbers by allowing these outlaws the civil rights that are intended only for good citizens?" there was a commotion in the crowd near him. susannah, knowing that her husband was abroad, felt a sudden heart-sick prophecy of evil. the next moment she saw halsey spring into sight upon a low wall at the side of the crowd. "look on this picture and on this," cried elvira in a voice audible to many too illiterate to comprehend. the two men, each standing erect above the heads of the crowd, could not have showed sharper contrast. penniston was coarse of limb and feature; a low grade of moral disorder stamped his face as clearly as inferior articles are ever stamped; no inspector of goods so relentless as god's servant time! halsey had bared his head to the open sky, as though invoking the presence of god in his temple. upon features too thin and haggard for beauty, patience and love and truth were written by every line. halsey's voice, accustomed to preaching, fell with clear modulations upon the summer air. "'blessed are ye, when men shall persecute you, and shall say all manner of evil against you falsely, for my name's sake and the gospel's.' friends, this evil that is spoken against us whom ye call mormons is falsely spoken, and i stand here before you, and before the great father of truth, who is calling his children everywhere to repent, to say that every mormon who has a vote has a right to exercise it, for we have committed none of the crimes of which you accuse us, but you yourselves, as you well know, are many of you here to try to put into office men who are undoubted criminals." in surprise penniston and his hearers had listened, but now a man, half-drunk perhaps, sprang upon the low wall upon which halsey stood, and struck him savagely. "he is all alone," cried susannah, "all alone among so many." she tried to struggle forward toward her husband through the crowd. halsey believed himself to be alone, and it was not in accordance with his principles to make any attempt to return the violence by which he had been assailed; but to his astonishment now a stout man leaped to his assistance, suddenly belabouring his assailant with blows, and from far and near in the crowd there were shouts of encouragement from burly mormon farmers who had only needed the voice of a leader to declare themselves. halsey had thrown a spark, unconscious that a mass of powder lay near. when the men of penniston's party turned with savage fury upon the mormon who was beating their companion, and the mormons, no less fierce, rallied round halsey and his defender, the fight became general. elvira set her quick wits to work to weave a cord that would be strong enough to draw susannah back to their inn. "they may find out that baby is alone," she said; "they're wicked enough to injure him out of revenge." along the wooden pavements of gallatin, past the gaily-painted wooden houses, through the doors of which whole families were now emerging to ask the cause of disturbance, susannah fled miserably, her cheeks blanched beneath her veil, her heart within weeping. the sun was shining brightly on just and unjust; the gardens of gallatin were brilliant with such flowers as had bloomed in the august when she first met her husband. susannah felt then that the reason why she desired to clasp and guard the sleeping child she had left was that he was angel's son; the pity for injured innocence had been from the first until now her strongest passion, and at the thought of halsey, innocent and gentle, in the midst of the brutal fight she had left, her soul wept as it were the scalding tears that her eyes refused to shed. the boy lay in rosy sleep, a woman of the inn keeping a kindly eye upon him. probably nothing but a mother's love could have fancied him of sufficient importance to attract public attention, but susannah, locking her door, knelt by the bed, and spreading protecting arms above him, listened with strained senses for news of halsey's injury or death. for years she had feared that the violence she had seen wreaked upon others would touch her husband; violence offered to herself would have seemed a trivial grief in comparison. the fear that has long harped upon sore nerves has a cumulative action upon the pain of its realisation. susannah found herself giving forth short ejaculatory whispers of prayer upon the close air of the plain, small room in which she knelt. it was such prayer only as we come at by inheritance, prayer that is one of the habits by which the fittest have survived. before two hours were past halsey had returned. he was bruised and much shaken, but appeared unconscious of injury, and made light of it. the open fight had ended with no decisive victory for either party; the chief result appeared to be that malice on either side was for the hour exhausted. whether because of this or because halsey gave himself to prayer on behalf of his brethren, the polls were opened quietly at noon and the mormons voted with the other citizens. in the cool of the evening susannah was sitting beside her husband holding the sleeping child. the window of their humble room was open, not to any broad, fair landscape such as their eyes were accustomed to feast upon, but upon the yard of the small tavern. there is, however, in new countries no crowding; space, like air and sunshine, is the common heritage. grass grew round the edges of the large yard, and an old white horse was cropping it contentedly. a cool air was blowing, and over the wooden roofs of the town stars were beginning to gather themselves from out the pale dusk. an old negro and two mulatto boys were sitting upon a log at the side of one of the sheds, quarrelling and singing slave melodies by turns. angel took the hand of the sleeping child and susannah's hand and folded them in his own. "susannah, it has been given to me to see this afternoon more clearly than ever before the material triumph of our people. they will rear high cities; they will lead armies; they will command wealth; but it has also been shown me that zion will not be, as i had heretofore believed, pure from sin, for evil has already entered into her. because she has taken the sword her spiritual warfare will not be soon accomplished; the wheat and the tares shall grow together, and i do not yet see the end." there was a pause. susannah watched the slaves taking their evening ease so light-heartedly. she looked down at the three hands which angel had gathered together. the dusk was beginning to make all things indistinct. angel went on. "i would have thee teach the child above all things the unspeakable wretchedness of sin, for the least sin closes the eye of the soul by which we see god and the things of god, clogs them with the dust and dirt of the world; and when there is no more any clear vision, selfishness is mistaken for love, malice for righteousness, and folly for truth. so i pray thee, dear heart, be wary, and slay within thyself the evil nature, for though i cannot see it, perchance god does; and teach the child above all things from the first to fear sin more than death." "you shall teach him, angel." "dear heart, i would not lay upon thee the burden of knowledge of coming sorrow if i dared to withhold it, but i believe, susannah, that it will soon be given to me to die for the truth and for our people." after a moment's pause he went on, and his tone, which had dropped involuntarily, became again cheerful. "that is why i have to-day determined to change the plan that we have made and to send thee and the child to-morrow with the company who are about to travel to far west, where the prophet is now dwelling with his wife, for i know he will never see thee want." susannah rose up. in the dusk of the low, small room her figure, the child still in her arms, seemed to tower like a misty goddess or madonna, such as praying men have often seen appearing for their succour; her voice came clear and strong from a heaving breast. "angel, i will never leave you, never," and then she added in a voice that faltered, "send the child if you will." chapter x. they did not send the child to far west, or even insist on elvira seeking safety there, because that town also became swiftly involved in the flames of the war which had flashed into new life at the gallatin fight. the whole land was full of threats and terrors, and many open fights at the polling-booths were soon reported. the mormons and anti-mormons in various localities entered into mutual bonds to keep the peace, but in many cases these bonds were soon broken. to the mormons everywhere had been issued a proclamation, signed by smith and the elders, commanding that no official tyranny, however unjust, was to be resisted. "let every soul be subject unto the higher powers." "submit yourselves to every ordinance of man for the lord's sake." but when private violence was offered the order was that the men should fight in defence of their families. it seems to have been this order to fight, and the fact that the mormons proved themselves sturdy fighters, which alone caused any of the gentiles to enter into a compact of peace. so mad was their anger against a sect claiming the land as an inheritance from god and voting to a man in obedience to its leader, that the missouri journals of the day openly taught that to kill a mormon was no worse than to kill an indian, and to kill an indian was tacitly considered as meritorious as killing a wild beast. "i am just about as safe jogging along in one of your waggons as anywhere in this part of the country," observed elvira; "and if it was a craving for peace and safety we had, why did we come to missouri at all? i feel exactly like a rabbit when the men are out trying to thin them; i notice they get very frisky." there was psychological truth underlying this statement. stimulated by the excitements of sudden alarms, susannah also found herself enjoying intervals of temporary security with peculiar zest. they set forth again upon the country roads. halsey had the burden of his message upon his spirit; wherever they found a few mormon households gathered together, he preached to them the high ideals of christian living and the need of humility and constant prayer. another theme he had which he considered of equal importance; this was the interpretation of prophecy. he gave long rapt discourses upon the most obscure passages in the books of the prophets, the revelation of st. john, and the book of mormon. these passages were found chiefly to refer to the rise of the mormon church, the iniquity of her enemies, and her glorious future. susannah, who saw the value of his practical teachings, bitterly regretted this use of half his opportunities. only once or twice in many weeks did they come upon a mormon household whose management was not such as the moralist would approve, and in those cases before halsey's passionate denunciation sins were confessed and repentance promised. so they journeyed slowly out of the september heats and oppressive shades into the cooler and more open glories of autumn. in that part of the country wild flowers run riot at the approach of winter, painting the land in broad leagues of colour, white and gold and blue, and the trees of the forest hang in red curtains overhead. the air was so light and invigorating that they all felt its tonic properties. halsey seemed eased of his burden; the child began to talk, babbling wise and wonderful speeches. elvira was even more frivolous than was her wont, and susannah almost forgot halsey's dismal prophecy of martyrdom. about the middle of october they reached the place called haun's mill, where a small mormon community was settled. here they thought well to pause, shocked by renewed rumours of warfare. a truce for the whole region, which had been signed by smith and some of his elders on the one side, and by a magistrate, by name adam black, for the gentiles, had been broken by gentile mobs in several of the counties near far west. a number of the saints had been brutally killed, their wives and children driven from their homes at the point of the bayonet. this renewed outrage roused at last the fires of revenge, long smouldering in the breasts of the refugees from the desolate city of zion, who had themselves known the bitterness of such unmerited wrong. these fires fused religious principle and natural wrath together, till a chain was forged which bound many strong men in a secret society, whose members swore to fight, not only in defence, but especially in vengeance. it was at haun's mill that halsey first heard of this society, and he was deeply concerned. a young mormon who had lately come to the place belonged to it, and after one of halsey's sermons, in which the posts of the gate of life were represented as meekness and forgiveness, this young man came to the preacher by night to confess, but also to vindicate his position. the missionary's little party, with the exception of elvira, who had accepted hospitality at a neighbouring farm, were camping in a meadow not far from a stream called shoal creek, which drove the mill. the logs of their evening fire were still alight. susannah sat just within the dark opening of a low canvas-covered waggon; the unsteady flame light fell upon her, and sometimes showed a farther interior where the child lay sleeping. halsey was sitting at the roots of a tree, the utensils of a simple supper at his side. the gentle horses tethered near were to be heard softly cropping the grass, and the sound of the creek came from a farther distance. above, the poplar boughs, whose yellow foliage had been thinned by the advancing season, let through the rays of the brilliant stars. these were the sights and sounds which met the young man's senses as he came brushing the fallen leaves with his feet. he leaned against the pole of the farther waggon and looked across the low-glowing fire at the preacher and his wife. "look here! i'm a danite. do you mean to say that the lord's not going to accept of me because i can't stand by and see weak men and women and children killed, or worse than killed, without punishing the murderers? supposing that a hundred of boggs' men were to come down now and put an end to you, your wife, and your child, would you have me go along with them peaceably afterwards and pray they might be forgiven?" "what is a danite?" asked susannah. the stranger took off his hat and answered her very respectfully. "we are under an oath, ma'am, not to tell who belong to us, but we've bound ourselves to punish them as take the blood of the helpless and innocent." he seemed, as far as the light would show, a well-made youth, and his voice was clear and honest. halsey had not spoken, and susannah asked again, this time of her husband, "can it be wrong to do as this gentleman says?" the preacher spoke slowly. "vengeance is mine; i will repay, saith the lord." "but," said the young man eagerly, "the scripture also says 'there's a time for wrath,' and 'he that sheddeth man's blood, by man shall his blood be shed.'" halsey rose up. it was a strong moment for him, for he had long seen that the spirit of retaliation, following hard on the spirit of defence, was the coming curse of his beloved church, and had prayed that he might be the means of helping to ward it off. here was one asking counsel who from the strength of his person and character might have influence among the avengers of blood, yet with his helpless wife and child beside him none felt more keenly than halsey the force of the danite's arguments, and none knew better the multitude of scripture prophecies that could be brought up in support of them. in the strength of his need this man, who had been spending the precious time of many a hardly-won audience in dwelling on obscure poesies in books held sacred, now seemed to step forth into a sudden illumination of truth just as he stepped from the shadow of the poplar bole into the light of the fire. "friend, i did wrong to answer you in this matter from any part of scripture save from the mouth of our most blessed lord himself, for he alone is the gate by which we must enter into life, and i would have you to consider most carefully his life and words, and find out if there be any promise of blessedness to those who strike back when they are struck, or any command to punish the evil-doer, or any example for such punishment. but if you would be more manly and more gallant than the saviour of the world, i tell you it must be at your own peril, for he alone is the gate of that road which leads to everlasting life." there was a silence for some long moments. embers in the fire broke and fell; the horses cropped the grass; a nut or twig dropped somewhere among the adjacent trees. "well," said the young danite reflectively, "if that's it, i guess i'll have to take my fling first and seek salvation after; but smith and rigdon don't only preach that sort of gospel now; they are all for the old testament kind of thing, and the destroying angels in the revelations." chapter xi. so near came the rumours of war that the mormons of haun's mill entered into a renewed compact of mutual peace with the gentiles around them. the place was about twenty miles below the town of far west, on the same stream of shoal creek. around far west the roads presently became very dangerous, haunted, it was said, by armed parties of bloodthirsty gentiles who lay in wait for trains of mormon emigrants coming from the east to the prophet's city. all travellers became alarmed; halsey remained where he was; the people of the place accepted his pastoral services gladly. a train of gentile emigrants also waited at haun's mill for the cessation of hostilities. these emigrants were quiet folk and had children with them. susannah used to go out upon sunny days with her sturdy yearling, talking to all mothers, gentile or mormon, who carried little children. the beauty of the season, the cloudless sun, gilded these few peaceful days. susannah compared her child with other children, marvelled at the baby intercourse he held with them, at the likes and dislikes displayed among these pigmy associates; and the other mothers had like sources of interest in these interviews. one among the emigrants, a dark-eyed woman of about forty years of age, was of better position and education than the others. one morning she noticed susannah's child very kindly, speaking of things that did not lie on the surface of life. "there is a seeking look in his eyes," the lady said; "he smiles, he plays with us all, but he looks beyond for something. i have seen that look in the eyes of children who were in pain, but yours is at ease." "he has his father's eyes," susannah sighed. "my husband is always looking for a virtue that seems to me impossible." both women turned toward an open grassy space in the midst of the clustered houses where halsey was now standing, bible in hand, teaching a little group of children to repeat the beatitudes. only four children, one sickly boy and three girls, were willing to stand and repeat the lesson; others had straggled away and were shouting at their play. not far from where halsey stood some fifteen of the neighbours had gathered together to put up a new wooden house; piles of sweet-smelling deal lay about them as they worked. just then on the road from far west a horse bearing an old man was seen straining itself to the swiftest gallop. the old man began to shout as he came within hearing. no one could understand what he said. he shouted more loudly, and many women ran out of their doors to see his arrival. before his words were articulate a cloud of dust was seen rising round a turning of the same road, and a large company of horsemen came swiftly into view. the old man's voice was raised in a cry, but only the accent of terror was intelligible. he threw himself off his horse, brandishing his arms. afterwards it was known that he wanted the villagers to take refuge in their houses, but now they only stared the more at him and at the small army that was approaching. susannah heard a shot; then she was deafened by the sound of a volley of muskets. paralysed, she stood staring down the road, unable to believe that the two or three hundred mounted men had deliberately levelled their muskets and fired. then all around her she became aware of shrieks and sobs and prayers that went up to god. the brown-eyed gentile lady who stood beside her had fallen in a curious attitude at her feet. susannah darted into the emigrants' tent and, putting down the child, dragged the lady within. she perceived to her horror that the lady was shot; the bullet had passed through her neck. not knowing whether she was dead or dying, susannah stretched her on the floor. then she lifted her hands above her head, wrung them together in agony of nerve and thought. she remembered afterwards looking upward in the cave of the warm tent and saying aloud "o god! o god!" many times. the first thing she saw was her child standing watching her; both his little brown fists were full of flowers. hearing the sound of horses trampling near, loud voices, and occasional shots, she bethought her that the canvas of the tent was no protection for the child, and, snatching him in her arms, she ran madly out into the sunshine and into the open war. a large number of the horsemen had already passed on down the road; the sounds that came from them seemed to be of oaths and laughter. a number were still galloping in and out among the houses; the ground was strewed with bodies of the dead and wounded; the able-bodied, it seemed, must have suddenly huddled within their doors. susannah remembered her husband now, remembered where he had been standing. she forgot all else; she rushed toward the middle of the green, drawing back only when some of the horsemen dashed across her path to follow their fellows. they stared at her and, as they went, called to some who were still behind them. one of these came on, checked his horse, and looked in susannah's face insultingly. no doubt her eyes were dazed, and she looked to him like a mad woman, but she remembered afterwards that the child showed anger and babbled that the horseman was a bad man. at this the rider took out his pistol and pointed it at the child and fired and rode off laughing. susannah saw the young danite bending over her. his words were hoarse and so sorrowful that she gathered from their tone that she was in great distress before she understood their purport or memory awoke. "ma'am," he said, "i'll take you down to your own waggon by the creek." she found herself sitting on the ground, her child in her arms. the child was dead; she knew that as soon as she looked at him. there was a little trickle of blood upon the light frock over his heart, but not much. as yet no women, only a few men, had ventured forth, and the sound of the enemy's horses and shouting were still in the air. susannah rose up, folding in her arms the body of the child; the momentum of her first intention was upon her will and muscles; she moved straight on toward the place where she had last seen halsey. the young danite took hold of her sleeve when he perceived whither she went. "'tisn't no use, ma'am. some of the brothers have attended to him." susannah looked straight in the young man's face with perfect courage. "is he dead?" but the danite had not courage for this; he turned away and put his arm over his eyes; she heard him grind his teeth in dumb passion. some of the men and women lying on the grass were moaning or screaming with the pain of their injuries. the thought that halsey might be in like pain made susannah imperative. "is he dead?" she asked again in precise repetition of tone and accent. "is he dead?" the danite lifted his head. "he is quite dead, and i marked the man that did it, and i marked the man that did this too." he touched reverently, not the child, but the wilting asters that were still grasped in the baby hand. "if i'd only had a gun--but"--he ground his teeth again and muttered, "god helping me, they shall both die." susannah understood nothing then but the first part of this speech. by this time many of the women and children had again flocked out of the houses. it was reported that the horsemen had been a detachment of state militia, that one of them had taken the trouble to explain to a wounded man that they had received orders from governor boggs to exterminate the mormons. immediately by other frightened tongues it was stated that the armed company were halting round the turn of the road, intending to return and shoot again when the people had come out from shelter. at this the greater number made a stampede for a thicket of poplar and willow saplings that was near the creek. the danite still held by susannah's sleeve. "where is my husband?" she again asked. she had not moved since he last spoke to her. some men were busy laying the dead, of whom there were eighteen, on the floor of a shed which was not far off. susannah and the danite moved about together and found halsey lying still on the green, his limbs decently composed, his eyes for ever shut. the bearers were about to lift him, but the danite interposed. he had an excited fancy concerning susannah's dead and what must be done for them. he lifted halsey easily in both his arms and walked away, susannah following with the dead child. without a word they went till they came to halsey's camp. nothing had been touched since susannah left in the morning. the danite, remembering the camp as he had seen it a few evenings before, looked about him now curiously, and laid halsey down on the very spot where he had stood to plead for a divine righteousness. it was not a time for words. having deposited his burden, he looked to susannah, but she had no directions to give. she sat down beside her husband, as though preparing to remain. "i thought you'd like to lay them both out here, but i guess i ought to get you into the bush, ma'am." "i will stay here," she said; "you had better go to help some one else." the cries of the wounded were still heard from the vicinity of the houses. a crowd of the uninjured people were to be seen making their way through the first bushes of the thicket. they seemed to be carrying the wounded thither, for men bearing shutters, and doors upon which the sick were stretched now started in the direction of the bush. there was need for help, as the danite well saw; then, too, inactivity was torture. he left susannah and ran back to bear his part in the common task. when almost every other living soul was lost in the close thicket he came again, approaching the camp with soft footsteps, peering anxiously. susannah had laid the child in his father's arms. their enemies seemed to have taken aim for the heart, for halsey's wound was also there. she had so laid the child within his arms, heart to heart, that no sign of injury appeared. she sat by them now, sobbing her tearless sobs, stroking gently, sometimes the hair of the child, more often the thick locks of light hair that lay above her husband's brow. she was talking to them between her sobs in rapid phrases exactly as if they were not dead. the young danite was sure that she had lost her wits; he leant against a tree confounded. susannah was saying, "i wanted to keep baby, angel, i wanted so much to keep him, but i could not have taught him your way; there was no use telling you that before, for you could not understand. when you told me that you would go you did not tell me you meant to take baby. you have the best right to him, dear, he is all yours, but oh! remember--remember that i will be very lonely--very lonely--o angel." there were a few moments of wordless moans and sobs, but she went on clearly enough, "i want you to know, angel, that i never was disappointed in you--never disappointed in you, dear; and about my lack of faith--it would have been no use to tell you before, would it?" she took her hand from halsey's hair and played a moment with the rings of gold on the baby's head lying on his breast. she laid her hand upon halsey's hands that she had clasped together above the child. "it is better for you to have baby with you. i could not have taught him your thoughts. it is better, dear, isn't it?" the earnest inflection of her voice in these interrogations brought so wild a sense of pathos to the danite's heart that his eyes filled with tears and brimmed over, but susannah's sobs were like a nervous gasping of which she was scarcely conscious, and no hint of tears. she lightly touched the baby hand that was lying on its father's shoulder, still grasping the blue blossoms. "see," she sobbed, "he has brought his flowers to you; he always loved you best." there had been a great silence in the air about them, but now there was again the sound of firing at the distance of about a mile. the danite's pulses leaped, but he did not, because of that, allow himself to speak or move. susannah spoke again, resting her hand on halsey's brow, "you know, dear, i don't know whether you and baby are anywhere--anywhere"; wildly, as if the appalling loneliness of its meaning had flashed upon her dulled brain, she repeated the word. the danite's sympathy rose within him; he staggered forward and bent over her. "don't, ma'am," he said, "don't go on talking like that. i was with my own mother when she died, when i was a little chap, and i know how it is, and you'd much better try to shed tears, ma'am, indeed you had." susannah lifted to him a blank face, disturbed but uncomprehending. he decided what to do; the thought of action restored him. he ran with all his might back to the houses, and, finding a pick and spade, came again. this time, more confident of himself, he had more control over susannah. "we must make the grave right here, ma'am, and do you go and gather some flowers to put on it, for we must just put them two away out of sight before the devils come back. it's what he would want, you know." he pointed to halsey and repeated the words until she understood. it even seemed a relief to her then to move about too, and find that there was something she could do, but she did not obey him blindly. while in a soft place close by he delved with might and main, displacing the earth with incredible speed, susannah, sobbing all the time, but tearless, went into the waggon and brought out certain things which she chose with care--a locked box, the best garments belonging to herself, her husband, and child, and the baby's toys. it was no neat gravedigger's work that the danite accomplished; he had made a deep, large hole, but the cavity sloped at the sides so that they could step in and out. susannah brought her little store and lined the earth first with the garments. "you may want some of those things of your own, ma'am," said the danite. she paid no heed; when she had made the couch to her mind she signed to him to lay halsey and the child in it, which he did. she herself stooped in the grave to clasp the dead man's hands more tightly over the little one's form, and her last touch was to stroke halsey's hair from off the brow. she laid the baby playthings at halsey's feet; she unlocked the box and took from it all the household treasures that so far she had sought to keep--some silver, a few small ornaments, a few books, and halsey's book of mormon, in which was written their marriage and the baby's birth. she brought a silken shawl, the one bit of finery that remained from her girlish days. she covered her dead with it very carefully, tucking it in as though they slept; then she moved away, wringing her hands and heaving convulsive sighs. the danite put back the earth. all the grass was strewn pretty thickly with poplar leaves, gold, lined with white, and after leaning against a tree some minutes looking away from the grave, susannah began gathering up these leaves hastily, so that when he levelled the earth she could strew the top, hiding the place from the curious eyes of strangers. "i guess, ma'am, if there's anything you would like to take with you now, we'd better go into the bush." "no, there is nothing, but," she cried, "i thank you very much, and if there is anything that would be of use to you--" when the danite had first laid halsey under the tree he had taken a white cloth from the tent and wiped the blood from the coat, that susannah might not be too much shocked at the sight. he took this cloth now and tore it till the stained fragment alone remained in his hand. he thrust it in his breast. "this will stand for the blood of them both," he said. "i guess that's all i want." but when he had started towards the thicket he remembered susannah's needs, and went back for a blanket. the poplar saplings that bordered the creek were still holding a thin gold canopy overhead, and the dogwood was glinting with scarlet. the other members of the community had gone so far ahead that it was a long time before, making their toilsome way, they came upon their former neighbours. the fugitives had called a halt where a brook which passed through the bush offered some relief to the pain and fever of those who were wounded. one of these, a little girl, had already died by the way, and her frantic mother began to reproach susannah, wailing that if the child had not been saying her texts to the elder she would not have been a mark for the enemy. the men were cutting down saplings to make place for a camp. it was their intention to remain, going back under the cover of night to get food and blankets from the houses, if they were not pillaged and burned, going back in any case to bury their dead at the first streak of dawn. the danite turned to susannah. "i guess, ma'am, neither you nor i have got any business to take us back, and there's enough of the brothers here to do the work." susannah went on with the young man through hour after hour of the afternoon farther and farther into the unknown fastnesses of the wood. they left behind them the low thicket of second growth, and penetrated into an uncleared missouri forest. chapter xii. all the powers of the young danite were strung by excitement into the fiercest vitality, and he thought that physical fatigue was the best medicine for susannah's mind. why he had accepted the work of saving her as part of his mission of mormon defence he did not ask himself. in him, as in many athletes, thought and action seemed one. he acted because he acted; he knew no other reason. in the middle of the night susannah woke up. the stars glimmered above the trees; she was lying on a heap of autumn leaves wrapped in the blanket. sitting up, she remembered slowly the events of the preceding day. her movement had caused another movement at some distance. the danite, sleeping on the alert like soldier or huntsman, was roused by the first sound she made, and when she continued to sit up he came near in the glimmering light. she saw his dark form where he tarried a few paces away. "you're all safe, ma'am. can't you go on sleeping?" a watch of the night often brings to recollection some duty forgotten during the day. "do you know where elvira halsey is?" "the young lady with the brown eyes that i have sometimes seen you with, ma'am?" "yes." then susannah added with the weak detail of a wretched mind, "she isn't very young." "was she any relation to you, ma'am? were you very affectionate with her?" susannah explained the relationship. the danite thought, "if i tell her she's there she'll think it her duty to trapse back all the way to find her; she's that sort." therefore, judging that a minor grief could not make much difference, he gave it as his opinion that elvira was dead. at this susannah shed tears for the first time, which eased his anxiety not a little. susannah did not know the danite's name; it never occurred to her to ask him any question about himself. at dawn they started again upon their tramp. the man knew the country, and when the sun was up he brought susannah out of the forest to a settler's farm. she was faint now for want of food, walking again, as she had walked last night, with vacant eyes and dull mechanical tread. the danite made her sit down upon a stone near the house, and brought a woman to her who carried bread and milk. susannah ate and drank without speaking. "my! but she's tired," said the farmer's wife. "it's a cruel shame to make her walk so far; you're not a good husband to her, i'm thinking." having satisfied her need, susannah turned away dully without a word. the settler's wife offered the remainder of the bread and milk to the danite, who regarded it with famished eyes. "where's your husband?" he asked. "we've enough men about the place." "where is your husband?" "he's away with the militia under lucas." "then i'll not touch his food," said the danite. with an oath he flung the cup and plate upon the ground. "do you see that woman there?" he pointed to susannah. "i took the food for her, for she had died without it. yesterday devils like your husband shot her child in her arms and her husband before her eyes, and to almighty god i pray that when i've got her to some safe place i may have strength yet to shoot your husband and your children, shoot them down like dogs, and laugh at you because you don't like it." the restrained passion of all the long preceding hours broke out. his face was ashen, his eyes burning; there was foam about his lips as, with thick utterance, he hurled the words at her. the woman stepped back in dismay, but she, too, was enraged now, and courage was the habit of the free life she led. "you are a bloody mormon," she cried, "and if i'd known it i'd have let your woman die before i'd have fed her." she walked backwards, her voice rising higher with passion. unable to think connectedly, she shrieked the phrases she had in mind. "coming here to spread idolatry in a christian country! teaching superstition in a free christian land!" she was still shrieking some jargon about the united states being founded on the word of god, and the divine right to exterminate all mormons, when he, walking fast, joined susannah. they had not gone much further before a large dog which the settler's wife had evidently let loose, came after them with fierce intent. the danite turned, and as the dog sprang, slew it with one stab of his knife, and, leaving it bleeding upon the road, hurried susannah into the forest. it was a tradition upon that farm for years afterwards that these two mormons, after receiving charity, had made an open display of that wanton wickedness which was habitual to them. susannah and the danite travelled on for many hours. the way was not easy. sometimes where the trees were thin their legs were tangled knee-deep in a plant covered with minute white feathery blossoms, looking like white swan's-down shot through with green light, that carpeted miles of the ground; sometimes the trees had fallen so thickly that they had to clamber from log to log rather than walk; sometimes their way was a bog, and they were in danger of sinking deeper than was safe. susannah asked no questions. she had heard and understood all the words that had passed in the incident of the morning. she felt cowed now, afraid to think what might come next; it was enough that the danite had evidently some point in view. about four in the afternoon they left the forest and came to another and much larger house. the danite advanced here with more confidence and spoke with some men who gathered at their approach. afterwards three men, a father and sons, came and one after the other shook hands respectfully with susannah. within the house she found a motherly woman, the wife of the elder son. when susannah's misfortunes were related to her in undertones she cast her apron over her head and groaned as with pain. susannah thought that the concern of this household must arise from fear on their own account. "are you latter-day saints?" she asked mechanically. the eldest man, with the air of a patriarch, replied, "no, madam, we are not saints; the fact is we don't hold by religion of one sort or another; we just believe in being kind to our neighbours and living, good lives; so whatsoever your belief may be it is no affair of ours, and you shall rest here for the sake of our common humanity. we'll look after you, madam." he made a bow that was a queer mixture of uncouthness in keeping with his surroundings and a recollection of some more formal society. the woman of the house, taking her apron from her head, suddenly bethought her of the best things that she had to offer. gently forcing susannah into an elbow chair, she ran, and lifting an infant a few weeks old from its cradle, put it in susannah's arms. the next night the young danite went away. chapter xiii. only the outline of passing events was reported to susannah in her haven of peace. the elder man took her into his courtly care, and made a point of explaining to her what he thought she needed to know. the newspapers were sedulously kept from her, and so reticent were the other members of the household on the subject of their contents that her heart constantly sickened at the thought of what she was not allowed to hear. "you see, madam," the old man explained, "it was major-general atchison that called out the militia in first defence of your people against gilliam's mob. gilliam had about three hundred men, and they started in the north of the state. well, parks and doniphan, commanding the militia called out by atchison, seem to have set about fighting the mob sincerely enough." the old man pushed back his spectacles and rubbed his hair. "then you see, madam, that didn't please governor boggs. here was the militia of his state shooting down his own good, honest christian voters who keep him in office, that's gilliam's men, and all the mob; so boggs gets a lot of his men in all parts of the country to write him letters saying what dreadful crimes the mormons are committing. these letters will no doubt pass into history as a genuine account of your people's doings. well! well! i wouldn't shock your prejudices, but i'd like just to point out by the way that it's all done in the name of religion. there's boggs has got an old mother who spends a lot of her time praying that the purity of the american religion may not be corrupted by the awful doctrines of joe smith." the old man shook his head and rubbed his thin gray curly hair again with a smile of constrained patience. "you see, although i do not wish to grieve you by saying it, if we could only get rid of religion there would be a lot of brotherly kindness in the world that so far has never had a chance to say 'peep' and peck its shell. well, but here's boggs reading his letters, and he turns pale with horror at the thought of the corruption that has come among his good and pious people, so he writes off to the commanders of the militia that they are to stop fighting the mob, to fight against the mormons, and only against the mormons. so then atchison resigns. he points out, fairly enough, that there hasn't been a single conviction in any lawful court against the mormons for the crimes they are accused of. but what of that if boggs is governor? so they have taken away the arms from the mormon company of militia, and the other day they went up to far west with three or four thousand men, and they got smith and his brother hyrum and three of the elders to come out to them, and they court-martialled them and ordered them all to be shot the next day. "but it wasn't done, madam," he added hastily. "general doniphan had the pluck to stand out against it and say he would withdraw his troops, so they put them in irons and sent them to the gaol in richmond, and then at the point of the bayonet they have forced the other leaders to bind themselves to pay all the expenses of the war and to get every mormon, man, woman, and child, out of the state, or else they are all to be shot. that is how the matter stands at present." "do you incur any risk by the hospitality you give to me?" asked susannah. she had not as yet had energy, even if she had had inclination, to explain that the book of mormon was not sacred in her eyes, nor smith a prophet. "do you think," she asked the old man wistfully, "that the mormons have ever been the aggressors, that they have committed any of the atrocities they are accused of?" "in some cases they have pillaged, and burned, and murdered; they wouldn't be human if some of them hadn't got fierce under the treatment they have been receiving; but when a man like atchison, who has been scouring the country and knows pretty well what has happened, prefers to resign his honourable office rather than fight against them, you may be sure they are not very far in the wrong. injuries, you know, will always set a few men mad. there is your elder, rigdon, for instance; when he got here and heard of some of the things your folks had suffered, he up and made a wild oration on the 4th of july, and said that if any more outrages were committed on the mormons, the mormons would up and exterminate all the gentiles in the state. but it has been well enough seen by any one who had eyes to see that no such language was ever countenanced by the real rulers of your sect." when susannah thanked the old man for his candour he drove his moral once more. "you see, madam, i can look at things as they are because i am not bound by any religion to look at them in any particular way." susannah rose up when the old man's story was ended, and stood for some minutes looking wistfully out through the window panes upon the leafless and storm-swept fields. they two were together in the long, scantily furnished living-room at the end of the long table. her figure was stronger, more true in its proportions, than when she had been a girl. her hair, trained into smooth obedience, was fastened within the muslin cap she had fashioned for herself, tied quaker fashion under her chin. her face was very white, as if, having blanched with terror in the tragedy of haun's mill, the life-blood had not as yet returned to it. at last she said simply, "i thank you, sir." the old man looked most approvingly at her form and at the subtle witchery which the eagerness of imprisoned thought gave to reticent features, at the depth of her blue eye. "i wish, my dear, that you could see your way to give up your religion and remain with us." "i thank you, sir," she said again, and went back to the household tasks she had fallen into the habit of performing. she was not eating the bread of dependence. in such a place, where woman's work is at a premium, it was easy for her to do what was reckoned of more value than what she received. the old man had two sons. the elder and his wife were in the prime of life, having a large family; the younger son was unmarried. the farm was large and prosperous. the one woman, even had she been less amiable, would have naturally desired to keep susannah as a helper; being the kindly soul she was, she reserved the more attractive tasks for her, and bade the children call her endearing names. in her blindness, in her slow recovery from utter exhaustion of mind and nerve, susannah never thought of connecting this long-continued kindness with the fact that the old man's younger son had as yet no wife. at first susannah had fixed her thoughts upon an immediate return to the east, but weeks went by and she had not written to ephraim croom for the money that she needed. the whole civilised world contained for her but one friend to whom she would write. the canadian farm, the remote country village of manchester, and the mormon sect--these formed her whole experience. her father, who had scolded and played with her; ephraim, who had understood her and had been the authority to her heart that his parents could not be; her husband, who had wrapped about her such close protection that she had tottered when she thought to walk alone--these were her real world, and of them only ephraim was left. it was not in her nature at any time, above all not in these stricken months, to desire to go out into the world alone to make for herself a sphere of usefulness and a circle of companions. hence she thought only of returning to ephraim, and by his help obtaining some occupation by which she could live simply and within his reach. but when she thought more closely of throwing herself, as it were, penniless and desolate at the feet of this one prized friendship, doubts arose about her path. one thing which she had lost in the broken camp by her husband's grave, one that if she had had greater power of recollection she would not have left behind in that complete breaking with the past, was a packet of the few letters which ephraim had from time to time written to her. she did not know whether she had thrown them into the grave with her treasure, or whether they were left a prey to fire and theft, but in her heart she had carried them beyond the loss of their material existence. the first had answered her insistent question concerning the vexed condition of the devotees of prayer. it contained no word of criticism of the mormon creed, nothing that if read aloud could have disturbed halsey's peace. "perchance," he had said, "as a medical man applies a poultice or blister to a diseased body to draw out the evil, so to those who pray and are too ignorant, _i.e._ opinionated, to follow perfectly the greatest teacher of prayer, god may apply circumstances to bring all the evil of heart to the surface, that in this life and the future it may the more quickly work itself away." susannah had so conned this passage that she could now close her eyes and read it as written upon the red dusk of their lids. the next letter had been written a year later. he described a great change in his life. he had gone to spend the winter in hartford, on the connecticut river, to be under a new physician, and had there met with a preacher called mr. horace bushnell. this acquaintance was evidently much to ephraim. susannah had made some complaint of the harshness of the divine counsel in which he asked her to believe; his answer was to send her bushnell's sermons on the suffering of god. ephraim had added: "when you went from us, susy, would you ever have been satisfied if we had detained you by force? yet that is what you ask of god. if you were right in going, let the circumstance prove it; if we were right, let it appear by time. so says god; and his friendship has eternity to work in; so also has every human friendship. let us wait, but in faith." this ending, somewhat enigmatical to her, had yet recurred to her heart so often that she knew the words by heart. the next letter had been written more recently, after a long interval. at the end of this letter ephraim had said, "i am persuaded that what we need to help our faith is never more knowledge, but always more love. i cannot interpret this but by telling you of a fact which i feel to be the key to a great--the greatest--truth. i know a man who believed in god. he met a woman whom he loved, not as many love, but (i know not why) with all the loves of his heart, as father, as mother, as brother, friend, might love; as lover he loved her with all these loves. after that he knew god with a knowledge that passed belief. he could argue no more, but he _knew_. this i think is the sort of knowledge which guides unerringly." susannah remembered, if not the words, all that this passage contained. she had wondered at it not a little. up to the time of angel's death she had rejoiced in these letters, not doubting that ephraim had remained the same self-sacrificing friend--ready out of mere but perfect kindness to befriend her to the uttermost. she had not doubted because she had not questioned. now disquieting thoughts intervened, producing a new shyness. she remembered their last interview, and wondered if ephraim would feel the same responsibility for her if she returned destitute. perhaps the ardour of his friendship had cooled. perhaps in the last letter he had intended to suggest to her that he thought of marriage, and this time for love, not kindness, the lady being one of his new hartford friends. but no doubt the principal reason of susannah's dalliance with time in those first weeks of her moral freedom was the mental weakness that succeeds shock. every day she thought that she would soon write that begging letter, until the day came when opportunity ceased. when the danite left he had promised the farmer to return as soon as it was possible to place susannah in safety with her mormon friends. when she began to speak of leaving, her host told her this for the first time. "and what is the young man's name?" the old man asked of susannah. they were in the long living-room at the mid-day meal. his sons, who were leaving the table, waited to hear the answer; the mother, the very children, looked at her with interest. "i do not know," said susannah. there was a pause, and for the first time she was aware that there was some sentiment in the minds of her hearers which did not appear upon the surface. she went on, "i don't know why he should trouble himself to come back for me except that--i think that he was much touched by some earnest words my husband said to him that he did not see his way to accept, and i think also that he is zealous for the church." her surpassing wrongs had so far set her apart and made all that she said and did sacred. no one questioned her further. in the beginning of february the danite reappeared. he came under the cover of night, but showed himself only when the household was awake. he was much thinner, more gaunt than before, but in frankness and quietude the same. his first words to susannah had an import she did not expect. "that young lady you mentioned to me--i said she was dead because you were half crazy, and would have gone back to her, but i worked round till i found her; she got to the city of far west right enough." after a while he said, "that young lady and some other of our folks have got horses and they're going into illinois now. most of our folks are walking. it's about as bad as can be, but i guess you'll have to go. we'll be safe enough, for as long as we go straight on the gentiles are bound to let us pass. i tried to get some better sort of a way for you and her, but there ain't no way unless we would have sworn we weren't saints and gone pretending to be gentiles, but even then we haven't got the money." susannah was thrilled with excited distress. she was not prepared to make an abrupt decision, and it appeared that if she desired to join this company she must go that evening or not at all. during the hours of the morning her mind cowered, dismayed. should she now renounce her husband's sect, refusing to suffer with them? she had not as yet fortitude to do this. halsey's eyes, the touch of his hand, her baby's voice lisping the tenets of their faith in repetition of his father's solemn tones, these were sights and sounds as yet too near her. to her shocked fancy the child and his father were only gone out of sight, but near enough to be cruelly hurt by her public perversion. and, moreover, if she should take this course she must write to ephraim at once, for she could not well remain where she was without definite purpose in view. susannah had sought seclusion in which to think, and the younger son of the house intruded himself. he was perhaps about thirty years of age, a burly man, resolute and passionate. he spoke fairly enough. the danite himself had said that the journey to which she was haled by her friends was one of untold hardship, its end uncertain; he offered her all that an honest and prosperous man could offer, but went on to urge on his own behalf the strength of those sentiments which he had learned to entertain for her--his admiration (susannah sickened at the word), his love (she shrank in fear). she rose up with the moan of a hunted thing. she did not pause to make excuses for the hunter, to consider the pioneer life that wots little of sentiment in proportion to utility; she only saw again the grave at haun's mill and the white faces of her dead upturned to hers. it seemed that this man, with the consent of his people, was urging his suit as it were beside the very corpse of her husband. the danite had shown angel reverence, had shown by his every word and glance that he counted her as belonging to the dead man whose blood he carried at his heart. susannah rode out from that temporary home at nightfall upon the danite's horse. chapter xiv. it was the season of rain and sleet, of rude northerly winds. the roads, across a tract of flat fields and in among the low woods that fringed the rivers, were heavy with mud. after riding half the night on a pillion behind the danite, susannah entered the mormon camp. up and down the sides of a dirty road, in waggons, in small tents, and in the open, men, women, and children were lying huddled in family groups. how far these crowds extended she could not see. watch-fires were burning here and there, and in the fields on either side a patrol of missouri militia were heard scoffing and shouting in the darkness. the danite answered the challenge of one of these men with apparent meekness; susannah perceived that he had gained in self-control. when they had entered the road, along the sides of which the forlorn multitude lay, they travelled for some way upon it, the danite speaking in low tones now and then to the mormon watchers. at length they came to a place where a few waggons of better description were standing and a number of horses were tied; here he lifted susannah from the horse. three of the mormon leaders came up; they evidently knew her and her story. the eldest took her hand and spoke in broken tones of the crown which halsey had won in the unseen city of god. these were the first words that susannah had heard in unison with halsey's own thoughts, and for his sake they endeared the whole wretched mormon encampment to her. a woman, her head and shoulders wrapped in a shawl, sprang down from one of the waggons, and elvira encountered susannah. "you expect me to say that i am sorry for you," she said hurriedly; "i will not. it is not a time for grief. we each of us have just so much power of being sorry and no more, and the well has gone dry. i am glad you have come. there are a great many things that one can yet be a little glad for; but you must make haste to lie down, for we shall soon enough be called to the march." the beds shaken down on the floor of the waggon were covered with reclining women. some of them squeezed themselves together to make the place elvira had vacated large enough for two. susannah stretched herself out, loathing with her senses the crowded bed, but with a tender heart for her fellow-sufferers. after the long dumb weeks of her stern sorrow, after that day's revolt of injured sentiment, she felt that it was worth while to have come here if only to have made some one else, as elvira had said, "a little glad." the dawn came sighing fitfully, long sighs that rose in the distant fields to the east meeting them in their pilgrimage and dying away westward; the dawn wept also, scattering her tears upon them in like transient showers. elvira found her own horse. the danite had used yesterday the animal he had provided for susannah. "but what right have i to his horse?" susannah began her question impetuously, but elvira silenced her. "hush! don't let the other women know that it isn't yours. poor things, they will begin to ask why it isn't theirs. do you think that we are living on bowing terms, curtseying to each other and saying, 'after you, madam, if you please'?" elvira was changed. terror had at last done its work. her pretty features were drawn with anxiety; her eye glittered. "i have been baptized," she said to susannah in hard tones. "when i saw the water red with blood i went down into it." eastward, facing the gusty sobs of the winter morning, they went. the road was soft, and hundreds of feet treading in front of them had kneaded water and earth together into a slippery mass. as far as could be seen in front and behind, the line of the pilgrimage stretched, women and children plodding with burdens on their backs, men pushing hand-carts before them, only here and there a waggon or a group of horses. elvira took up several children on her horse, and pointed out to susannah a sickly woman to whom she could give a turn upon the pillion that she herself had ridden during the night. so they began one of many weary days. to the good the necessities of compassion are as strong as are the necessities of selfishness to the wicked. within a day or two both susannah and elvira had given up their horses entirely to women who had been taken ill by the way. at first they plodded arm in arm, thinking that merely to walk was all that their strength could endure; but there were other women who had children to carry, women even who must push hand-carts before them, and there were little children who sank one by one exhausted on the winter road, as lambs fall when their mothers are driven far. after the march had continued for a few days there was much illness. all clothing and bedding was wet with the winter rain, chilled and stiff with the frosts. on the faces of many the unnatural flush and excitement of fever were seen, and other faces grew pallid, the lips blue or dark, and the eyes sunken. to all who retained the natural hue and pulses of health a heavier burden was added every day because of the help they must needs give if they would not bury too many of their comrades by the wayside. in that sad caravan souls were born into the world or freed from it by death almost every hour. susannah was greatly struck by the meek manner of the boldest and roughest of the mormon leaders in their dealings with the parties of missouri militia who, with the ostensible purpose of defending missouri homesteads from mormon violence, drove the stricken multitude as with goads. she had learned from her husband what the strength of true meekness could be, the lightness of heart which commits itself to god, who judgeth righteously, the glance of love that has no reserve of hatred, the infinite force that can afford to be gentle. such a spirit had upheld angel halsey, but his widow looked in vain among the leaders of this band for a face that bespoke the same upholding. she soon perceived that there was among them a free-masonry of understanding, and that their mildness was assumed to serve the temporary purpose. by many a prayer she heard breathed, which was in truth, though not in form, a curse, she knew that in the souls of halsey's successors there was no forgiveness, yet her heart went out in sympathy to men who were sacrificing their own sense of honour, holding in check their most delicious impulses of revenge, for the sake of being worthy shepherds to the weak. "do you love them the less because they are not angels?" asked elvira. "have you forgiven?" susannah shuddered at the intensity of the hard low tones, the passion in the word "love," the sneer in the word "forgive." yet she knew that the rage against injustice which in youth had driven her forth upon this journey had, since the death of her child, changed into such fierce hatred of the persecutors that she could, except for very fear of herself, have taken upon her own soul the danite's vow. in these days the pain of bodily suffering or heart-felt grief was as nothing compared with her agony when at times waves of this hatred passed over her heart. the two friends were walking together, pushing before them a small cart in which, on the top of the bundles of household goods, a wretched woman and her newborn child were lying, covered under a scanty tarpauling from the driving sleet. the mud splashed beneath their feet; susannah had little breath or strength for speech. elvira, more slightly made, in every way more fragile, had seemed to develop, with every new phase of suffering, more strength of muscle and hatred and love. they passed now two of the leaders. it was the custom for a certain number of these men to go forward and station themselves in pairs at intervals upon the road, cheering each group as it passed them, noting with careful eyes if any ill could be remedied by change of posture or exchange of burdens. one of them now, seeing the work to which susannah had set herself, interfered. he was about sixty years of age, coarse in appearance, an elder whose wife and family susannah knew by reputation. he and his fellows called a halt, looking for some man who might push the cart, but there was none within sight who was not already overburdened, nor was there a waggon that was not already overfilled with the sick and exhausted. the elder, whose name happened to be darling, found in this particular instance reason to swerve from his position of guard. he left the post in charge of his fellow and pushed the cart. it was a habit with many of these leaders to seek to lighten the way by jocularities, and susannah had before observed that, whether the jests arose with ease or effort from the heavy hearts of those who made them, a large proportion of the people were evidently cheered thereby. she could put aside her own tastes for the public good; she could even excuse when this rough comfort was offered to herself. darling, labouring behind the cart, made light of the service he rendered. he said first that the newborn babe must be called after him, and when he learned its sex he gave permission to the ladies to decide between them which should share this honour. "shall it be 'darling susannah'?" he asked, making gentle his tone as he addressed the stately widow, "or shall it be 'elvira darling'?" this time he turned his head with a broader smile toward elvira's sharp little features. susannah felt that her hypersensitive nerves could almost have called his smile a leer; but she looked at the man's broad face, whose lines told of no resources of thought, no great natural capacity for heroism, and yet were furrowed by the sharpness of this persecution. the face would have been fat had it not been half-starved. it was pale now under the ill-kempt hair, and the set purpose of helpfulness was stamped upon it. she took back the word "leer" out of mere respect. darling had given away his shoes; he was walking barefoot; he had given away coat and vest also, and the rotund lines of his figure were unpleasantly obvious under the wet shirt, and yet susannah knew and bowed to the fact that some sick man or little child was wrapped in the garments that were gone. but elvira was expressing with hysterical warmth the same sentiments. "i guess i'll feel it an honour to have my name joined with yours. i haven't got the length of taking off my shoes yet." darling began to sing one of the inspiriting mormon hymns. "when joseph to cumorah came." "poor joe!" elvira spoke to the elder in a confidential whisper, "when he cheated over the bank i thought some fiend had put a ring in his nose, and was leading him out to dance, and that i should be able to sit and laugh. now he's lying upon straw in the gaol. what will they do to him if they lynch him?" "tear him limb from limb," whispered darling, also under his breath. he was probably shrewd enough to know the force of smith's suffering in stimulating the piety of the faithful, but truth, and grief concerning the truth, were in his words also. he sighed a big sincere sigh, and repeated sadly, "tear him limb from limb, or burn him to death by a slow fire." such atrocities, as practised upon criminal negroes, were not unknown in the locality, which gave the elder's words a graphic power, but elvira's answer was wholly unexpected. "how droll!" she returned. the elder was annoyed. he had not refined susceptibilities which sought immediate relief from the dreadful pictures he had suggested, nor did he at all comprehend that her rippling smile was hysterical. "i don't see anything droll about it, sister," he said sulkily. "don't you? now, it all seems to me very droll--you splashing along there barefoot, why" (she drew back a little to get the better view, laughing excitedly), "you've no idea how ridiculous you look; and mrs. halsey stalking along like a dignified ghost, afraid that you and i will kiss one another if we take to whispering, and this woman dying here with her head resting on a sack of potatoes, and the impudent little person you've just christened intruding herself upon the world only to go out of it again, and all these fine people in missouri rubbing their hands and thinking they have done such a noble deed. i think," she added, laughing more loudly, "that they are the drollest part of it all." "this nation will find that there's a sequel to it that they won't laugh at." these words of darling came from some region underneath that of his ordinary conversation, as a man takes a dagger from under his cloak and lets it flash ere he hides it again. "the government of these united states that has laughed at our sufferings will rue the day." "even your saying that is very droll, but i love you for it." elvira lifted both her hands as if testifying to her own sincerity. "i love you for it." the elder thought it needful here to be again jocose. "oh, come now, i am married." elvira did not feel herself insulted. "these united states," she cried, "they cackle over the word 'freedom' like so many hens that have each of them laid an egg and go strutting and boasting while the housewife empties their nests. the housewife represents the natural course of events, and in this case her name is 'mrs. mobocracy.'" at other times, after a long period of silence, elvira would burst forth in excited soliloquy audible to susannah and others about her. on the last day when they were descending the hills to the mississippi her increasing excitement culminated in a greater demonstration. the sun was shining, and a clear frost had hardened the roads. elvira broke forth thus-"it is joe smith who is conducting this march. we say that he is lying in gaol," she laughed. "in gaol is he? have they got him safe? but it was he who taught all these men to work together, one under the other, and none of them kicking; and it was he who taught these women and children to do as they are bid--a wonderful thing that in the land of the free. it was he who taught one and all of us to be kind to each other, to the poor and the sick and the young, to the very beasts. do you remember that when they caught our prophet at hiram and dragged him out to be beaten and insulted, they had first to take from his arms a sick motherless baby that he was sitting up all night to nurse? do you remember how he gave commandment about the animals? how he said that any man striking a beast in anger was thrown so far back on his road to heaven?" she paused when she had thrown out this question, and the men and women within hearing answered in broken chorus, "yes, blessed be the lord; we do remember." "and who was it that taught us to give up the filthy gentile habits of strong drink and tobacco?" (again in the pause the chorus of thanksgiving to heaven was heard.) "it was joe smith," elvira cried more loudly. "and when the gentiles thought that we would be scattered and separated and ruined, his spirit has gone like a banner before us. twice they have taken our lands that we bought with our own money and cleared with our own hands, and the houses that we have built, and cast us out destitute, but we are not destroyed." the enthusiasm of the crowd that now pressed upon her went like wine to her head; her cheeks flamed, her eyes brightened, and she lifted her small hands in fantastic gesture and danced, crying, "we are cast down, but not destroyed, because god almighty has given to us a prophet, and a great prophet." and the people around her answered again, "blessed be the name of the lord." it was whispered about the camp that the spirit of prophecy had fallen upon elvira halsey. on the afternoon of that day they saw the ice that floated in large cakes on the breast of the mississippi flash back the sunbeams to their straining eyes. the sight of the limits of the hostile state from which they were flying was a great joy to every one of them. susannah felt her heart leap; elvira, with the growing tendency to cling to her which she had displayed since their last meeting, cast her arms around her and sobbed for joy. after this blessed glimpse of the river they went down through the recesses of a low forest, the frost and the sunshine still inspiriting them. as they went, the melody of a hymn was taken up from one end of the caravan to the other by all those well enough to join in the song. it was a swinging triumphant air, and susannah found herself uplifted for the first time since the days of her baptism upon the party spirit of the sect, and singing with them, although she could only catch the words of the refrain often repeated, "missouri, in her lawless fury, without judge or jury, drove the saints and spilt their blood." again the mind of joseph smith had overmastered susannah's mind. as elvira had said, he, lying in a gaol far away, enduring hardship, imminent danger of torturing death, was by his spirit animating this motley crowd, and now at last again his will broke down the barriers of reason that susannah had raised and fortified even against the love of her child and the long reverence she had yielded to her husband. the true secret of human leadership is, perhaps, known only to the divine mind, perhaps also to the satanic. it would certainly seem that the men who chance upon the power and wield it, have often little understanding of the law by which they work, and their critics less. chapter xv. the mississippi was filled with large cakes of floating ice. another company which had gone out from far west some weeks before was still encamped on the missouri banks of the river. yet other companies from far west came up before the main body of the saints with which susannah had travelled was able to cross. the surrounding woods were cut down to make shanties; the surrounding country was scoured for food. in the intervening weeks, while they lay encamped on the banks, the last enemy to be vanquished in that region, the malarial fever, grappled with the sect and dealt deadly wounds. illinois, shocked by the cruelty of her sister state, held out kind hands and fed the fugitives to some extent, and when april came, helped them to cross the river. elvira had been ill in one of the women's sheds, now shrieking in hot delirium, now shaken with ague as if by a strong beast that worried its prey. when they at last crossed the river to the city of quincy, susannah was established with her charge, the one legacy of relationship halsey had left her, in a meagre home with some of the saints who already lived there. within a few days susannah went to the tithing office, which had been swiftly established for the relief of the destitute saints, and asked for paper on which she could write a letter. it was her first chance, since leaving her last asylum, of writing the proposed letter to ephraim croom. elder darling was officiating. she fancied that he looked at her with rude curiosity. until this moment she had presented so sad an exterior, had seemed so indifferent to all the ills of their common lot, that darling and the other men who had dealings with her had stood not a little in awe. as outward physical details of suffering always appeal more largely to common sympathy than inward grief, the manner of her loss had set a temporary crown upon her head, to which the elders had knelt, refusing to admonish her because she took no part in their public services, or because, except for attention to the sick, she did not give much sign of social comradeship. now when she asked for the paper, darling felt that the ice was beginning to break, and gave what seemed to him genial encouragement. "first time that you've asked for anything but daily rations, sister halsey; glad to see you plucking up heart. the living god giveth us all things richly to enjoy." he repeated the last words in an unctuous drawl while he was looking for the paper, "richly to--enjoy. well now, i was thinking we had some with a black border on it, but you're more than welcome to such as there is." the stores indeed were scanty enough; food, cloth, household utensils, a little stationery, a large pile of devotional books, were arranged in meagre order in the shed used as a warehouse. darling had as yet scarcely respectable clothes to wear, but susannah was astonished only at the energy that had in a few days collected so much, at the order and patient kindliness which ruled in this poverty-stricken administration. already those who could work paid into the common store, and those who had lost all had but to state their needs to have them supplied as well as might be. "one, two, three--will three sheets be enough, sister halsey? you've been hearing, i suppose, that mr. smith is going to be moved to the town of boome, and that he is going to be allowed to get his letters now? he'd be real cheered to hear from you, although"--he added this with decent haste--"it will be a great grief to him to hear of your loss!" "is he well?" she asked. "the state authorities are in a fine to-do about him, i suppose you know, sister, for they can't find a single charge to bring him to trial on. you bet the trial would have been on long ago if they'd had a single leg to stand on. anything else that i can serve you with to-day? we've got some new women's shawls and hats come in. won't you just step here and have a look at them? no? well, next time; but there ain't one of our women as doesn't want one of them new bonnets." susannah went out into the spring on the outskirts of the town. the birds were singing; everywhere the dandelions swelled out their happy tufted breasts to the sunshine; even a long worm that she noticed crawling lazily in the heat spoke to her of enjoyment of some sort. her own heart leaped, and she thought it was in answer to the spring. she forgot the dire fates with which she had been grappling, forgot to hate and to grieve. in the small wooden room that she shared with elvira, while the invalid slept, she wrote to ephraim, telling him all that had befallen her. she confessed to ephraim the passion of hatred which had long tormented her, but she added, "to-day i do not feel it; to-day, with the sweet voices of the birds everywhere in my ears, i feel that if i could be beside you again you could teach me to forgive as my husband forgave, for i do know to-day that in forgiveness alone is the true triumph, the only healing. i am more one with my husband's sect now than i ever was in heart and hope. i long to see it triumphant; i long to see its enemies abashed; but i will leave this people and come back to you, if you will have me, for with regard to their religious faith my life with them is a lie." the writing took so long that when she carried the letter again to the tithing office to be stamped and sent, the post-bag of that day had already gone. later, when the office was closed to the public and elder darling was alone, he took up the letter which susannah had brought and looked at it curiously. his eyes had caught the address. he was not sure that he would have put it in the bag even if it had been in time, and now it was clearly his duty to consider. his was a mind in which there was no place for platonic friendship, and susannah was obviously a most desirable piece of property to the struggling church. the church had provided the paper for this letter, must needs provide the stamp; he was officially responsible to the church. the elder had been an honest man according to the average notions of honesty until within the last weeks, when stress of circumstance had made him reconsider, not for himself but for others, more than one rule of life, and obtain larger latitude. the building up of the church in her present sore strait was surely an end to override small scruples. he acted now as an official, as a priest, when, after a good many painful qualms of conscience, he opened the letter. after having read its contents, he became convinced that it was for the good of susannah's own soul that it should not go. the ground about quincy had been drained; the town was comparatively healthy; in a few days more some two thousand of the fugitives felt again the pulse of life in their veins. then they looked abroad and clasped every man the hand of his neighbour, and said "thanks be to god," and even embraced one another in the joy of relief. history often shows how exuberant is the joy of human nature at escape, and that the impulse of joy is almost one with the impulse of affection. at the abatement of the london plague we see britons kiss each other in the streets, and at the relief of besieged towns, in our own day, staid persons have caressed one another, unmindful of what they did. so it was now with the members of this driven sect. the spirit of joy and a closer bond of affection went infectiously through the gathering church. upon the first sunday they met together in the open air, and sang words that they verily believed had been written in particular prophecy for themselves at this very hour. "if it had not been the lord that was on our side." the psalm rose from every throat with the swelling tide of joy. "if it had not been the lord that was on our side when men rose up against us." susannah, advancing, a little belated, to the rural preaching which was held in a dip of the plain, heard the lusty chant of irrepressible gladness rising to the blue heavens, and quickened her steps. in spite of herself she was carried into song by the enthusiasm which seemed to dart like a flame from the assembled multitude and enveloped her. "blessed be the lord who hath not given us as a prey to their teeth. our soul is escaped as a bird out of the snare of the fowler: the snare is broken, and we are escaped. our help is in the name of the lord, who made heaven and earth." while she was exalted by the song she saw the face of her friend the danite for the first time since the night on which they had ridden so far together. he was standing now upon the outskirts of the crowd as one who had newly come from a solitary journey. when he met susannah's eye his solitary look passed into one of lofty and intense comradeship. he ran to her and embraced her, and emptied an inner pocket of a purse of money which he thrust eagerly into her possession. "i have killed one of them," he said, speaking eagerly, as a child tells of some exploit. "his pockets were fat with money, and it is yours." "see!" he took the fragment of linen upon which the stain of halsey's blood had turned dark with time, and showed her a new and brighter stain upon its edges. all around them were men and women, who now, for the first time since the hour of some terrible parting, spied kindred or comrades. by a common impulse these moved toward one another, and there was an interlude in the service for sobs of joy and frantic embracings, and many men and women clasped one another who could claim no kindred, and none forbade, for tears of mutual love were in all eyes. after that, in the streets or in chance meetings in the houses, the remembrance of this festival of rapturous comradeship gave a new standard to the manners of private life. the saints had, as it were, passed from death unto life; former things had passed away; the praises of god were ever upon their lips; they entered with joy into a kingdom of love which they doubted not god had ordained for his elect; many a command of scripture became illumined with a new practical meaning. "greet _all_ the brethren with a holy kiss." "greet ye one another with a kiss of charity." susannah was not much abroad, but she saw the new customs inaugurated. believing that they must be transient, knowing, too, that the fierce undercurrent that they expressed must have outlet, and was not of that range of emotions which had to do with the common relationships of life, she felt no shock of offended sentiment. but in a short space of time, as elvira grew better, susannah perceived that the experimental nature of the new life was a dissipation to weaker minds. this grieved her because of the sacred memory of her husband's efforts for these people, and because, attuned by party spirit, she entertained a nervous personal desire that they should acquit themselves well. just here she found occupation; she gathered the young girls about her in a temporary school, and set herself to soothe and calm the excitement of the women. the work was intended to last but a few weeks, until ephraim's answer came. to the unspeakable joy of his followers, joseph smith appeared suddenly in quincy. it appeared to be true, as darling said, that the missouri authorities could in fact find no charge on which to try him. smith, with his brother hyrum and their fellows, had suffered severely, but later their confinement had been more easy, and the news of the triumphant gathering of his people, together with the excitement of the escape, had induced in smith a mood which spurned past failures with a foot that sped to a new goal. the acclamation, the sincere and touching joy, with which smith was received by men and women and children, were enough to raise any man in his own esteem, and to set free the ambition which had been perhaps drooping in confinement. smith had not been in quincy twenty-four hours before he mastered the situation there in all its details. he promptly sent out a decree against the new doctrine of what he called "lax manners." he preached a great sermon in the open air that night. "a man shall kiss his own wife and daughters and no other women," said smith. the elders who had preached from st. paul's texts on the subject were accused of error and called upon to recant. smith commanded that the women should work and the children should study, and he publicly pronounced susannah to be a fitting model for the women and a fitting teacher for the young. susannah had not as yet met smith face to face when she found herself made, as it were, an object of licensed admiration. chapter xvi. it was that same evening, after smith's commendation of susannah, that darling decided to lay the destruction of her letter before the prophet, hoping for approval. smith was looking over darling's accounts in the tithing office, giving voluminous and minute directions. the may night had closed in. the men were in a corner of the large shed in which the stores were kept, a corner fenced off for an office by a low wooden partition. the candle flickered on the table between them. the business side of smith's soul was uppermost. he had power to keep in mind a huge number of details, and to classify them, and he estimated the relative importance of the classes as no other man would have estimated it. darling interrupted before smith's interest in business began to wane. he prefaced his communication concerning susannah by speaking of the much shepherding needed by the sheep. some, he said, had done worse than be lax in manners; some had presumed to have revelations; some had doubted the faith. here darling paused, feeling sure of rousing smith to the mood he desired. at the mention of revelations smith's soul took a turn, like a ball on its axis; the plain speech that he had been using about business and stores and accounts changed into phraseology of a scriptural cast, and the shrewd glance of his blue eye into a more distraught and distant look. heretofore, as darling well knew, heresy had been a greater evil in his eyes than any other; but smith had come now out of long months of prison; days and nights in which a horrible death had faced him closely had not passed over this particular soul of his dreams without moulding it. it is noticed by all his historians that after this period he spoke little "by revelation," in comparison with his former full habit in this respect. at darling's abrupt speech he sighed heavily. he looked, not at darling as before, but at some vague object beyond him. "there is one lawgiver who is able to save and to destroy," he said wearily, and then, gathering himself up with more pompous unction, he asked of the surprised darling, "who art thou that judgest another?" darling had grown fatter since he came to quincy; the lines of haggard care were still upon his face, but were modified by dimples of good cheer. much taken aback by the unexpected rebuff, he rubbed his head. "but, mr. smith, if they are all going to be allowed to think whatever they like--" the obvious difficulty of church government under these conditions confronted the nobler impulse of humility in the visionary's mind. "when have i said, brother darling, that they all should think what they like? but, behold, i say unto thee, it is not with the lord to save with many or with few, but by whom he will send." this was a little vague as to grammar and as to sense, but darling had not the ability to criticise. he only perceived that to secure commendation he must be tactful in the setting forth of his act. "it was in the case of sister susannah halsey--" he began again apologetically. a more eager look came into smith's eyes; still a third phase of his character there was, the soul of his personal affections, and this began to merge now with his religious self. "hath she prophesied? hath any revelation been granted to her?" if darling had not understood the prophetical vein, he did understand a certain vibration in this tone. "ha!" thought he, "if the prophet ain't a bit soft on her himself i'm out." he had lowered his eyes, and now he said evasively, "it is our sister elvira on whom the spirit of prophecy has fallen; you will have heard how she gave praise concerning you before the saints upon the road and was moved to dance before the lord." smith saw through the evasion, but by shrewd reading of the sanctimonious face, saw also the inward suspicion as clearly as if darling had spoken it. his tone and manner betrayed him no more. "the head of our sister elvira is not always set firmly on her shoulders," he remarked, "but i am glad if the lord has given her grace." "i've been hoping that he'd give grace to our sister susannah, for she's been writing a letter to say as how she was without faith and wanting to leave us." smith answered him now only with a cool silence that puzzled his coarser understanding. "'twas in our first days here, when a good many of the women were flighty, and elvira halsey, she was ill enough to have worked the patience out of any one as they work the milk out of butter, and sister susannah came with a letter. she gave it to me unsealed." "was she without wax to seal it?" interrupted smith in a casual tone. darling could not know that the thought of such poverty wrung smith's heart. "waal, i dunno" (which was a lie). "mebbe she had no wax--i didn't think of that, but anyhow she gave me the letter. 'twas too late for the mail; 'twas too heavy for one stamp. an' i didn't like to tell her, poor thing, that we'd mighty little to spend on stamps. so after she'd gone i just had a look to see who it was to." "the address would be on the outside?" smith rose, hat in hand, as if to depart, but fixed his eyes on the candle till darling should have done. "the name gave me very little hint as to whether the matter was worth the two stamps, so i just had a glance inside. thought it might be but a line asking money of her friends, which, under the sad circumstances, of course i knew you'd rather the church would supply." this drew the first spark of the approval he was expecting. "certainly, certainly, the widows and the orphans of those who have perished for the truth must ever be our most tender care." "exactly so, prophet; i knew that would be your opinion; so when i saw that our sister had felt drove to asking for money from some fellow--i guess there must have been some sweethearting between him and her before she married halsey. she said in this letter that she'd go to him if he'd send her cash. she said as how she thought the religion of the latter-day saints was a lie; but of course i could see it was not her right judgment, that she was awful lonesome." "it was taking a great liberty, mr. darling." smith tapped his stick upon the floor. he was far more angry than he showed, for policy had laid a soft hand of reminder on his shoulder. "our sister, mrs. halsey, is not--" he coughed slightly, and sought by prophetical phrases to explain that susannah was not upon the level of darling and his kind--"is not, as it would be said in the scriptures, among those who deck themselves with crisping pins or are busybodies, but she is as that lady to whom john wrote (and the letter is preserved unto the edification of the church unto this day); for it was revealed unto me in the beginning that she was the elect sister, and to sit as one who judges--as one who judges israel." he was just going to add in the flow of his phrases "upon twelve thrones," but the words died because even he perceived the lack of sense. darling grew testy. "waal, i dunno, but it seems to me that if she'd gone off by now to be mrs. ephraim croom somewheres in the east there wouldn't be much more elect sister about her." "the gentleman whose name you have just been mentioning, mr. darling, is the lady's uncle. i was reared alongside them, and i know." he knew that he fibbed between uncle and cousin, but the slip was so slight and the end so worthy--to silence darling. "'twas no uncle that she wrote that 'ere letter to," said darling hotly. he stuck out his legs and leant back in his chair, the picture of offence. "you are mistaken concerning the meaning of the letter, brother darling, and it appears to me that in casting your eyes upon it you have gone beyond what is written concerning the duty of an elder; but as to your duty in destroying it--considering that our sister asked for money, which it is our duty and privilege to supply--but i promised emmar to be back soon. i will consult the lord, brother darling, and have a word with you in the morning." smith tramped with dignity over the long wooden floor of the darkened shed and let himself out with decisive clatter of the latch. to his right lay the wooden town with twinkling lights, to his left the black prairie, and above the crystal vast a moonless night, so clear that the upward glance almost saw the perspective between nearer and farther stars innumerable. this man was at all times possessed with the sense of otherness, sense of a presence around and above. he was no sooner beneath the stars than he hung his head as if some one saw him. with shame and pain written in the attitude of his hulking figure, he skulked out into the black fields. later that night, a lad, not of the mormon brotherhood, making his way home in the dark to the town of quincy, a little afraid of the dark, as lads are apt to be, was terrified by hearing a voice in the darkness, by dimly descrying a man's figure prostrate upon the ground. the lad shrank back to a recess of the snake fence. there, trembling, he listened. the voice in the hoarse whisper of intensity repeated, "give me--this woman--give--give." the breathing, like command rather than prayer, set the words grating on the air again and again. "this woman--this woman--give! give! give!" the cause of the lad's terror was a strange conviction that the writhing creature on the earth was certainly conversing with something not of earth, whether god, or angel, or devil he did not ask. he was encompassed by the dreadful belief that the other saw and heard what he could not. the prostrate man clenched his fists and struck the black ground on which he lay. there was an intense silence, and then again the grating breath of a hoarse throat that lay among the grass blades babbled forth a multitude of confessions and fiercely-worded supplications which the little lad could neither understand nor remember. there was a sudden change of attitude and voice. the lad saw that the man on the grass sat up, and as if he had received an answer, spoke in reply, not now in wailing supplication, but in quick whispered argument. the lad cowered with a fresh thrill of ghostly terror which burned the mad words into his memory. "the loss would be to thee of the fairest of thine handmaids, and to her of her own soul, and to me--" but here the words of irritable contention failed in deep choking sobs. then, to the lad's perfect dismay, the black figure bounded to its feet and the arms were flung about in the darkness as if wrestling with an unseen enemy. now, being desperate, the lad darted forth from his nook; passing in tip-toe rush at the back of this struggling figure, he sped home in his gust of fear, and, with the fantastic secrecy of youth, did not tell what he had heard and seen till years had come and gone. chapter xvii. the may morning was wreathing itself with opening flowers to meet the first hour of sunlight when susannah was startled by hearing that the prophet inquired for her. there was in the house where she lived an empty chamber, unfurnished because of poverty; it was in this that the prophet, who demanded a private audience, awaited her. so vexed was she at the public advertisement which he had made of her, that she forgot the bereavement she had suffered since she last saw him; but when she looked up she saw that smith's face wore signs of emotion that he was not trying to conceal. at first he made an attempt at some unctuous form of address, an effort at formality, a mechanical tribute to habit. failing to finish his phrase, he stood before her, not as the lauded leader, not as the interesting martyr, but claiming recognition merely as a man, a large, coarse man feeling his own coarseness in her presence, a sinful man feeling his own sinfulness, but at the same time a man with a warm heart, which was now so beating with emotions of shame and pity and glad recognition that at first he could not speak, could not raise his eyes to hers until the warmth of his feeling rid him of self-consciousness. susannah had not expected to awake this emotion. she desired nothing less than condolence; and yet she was touched by seeing his huge strength broken down for the moment by her appearing. when he spoke his voice was hoarse. "i--i told him--it was my earnest command to him not to go where there was danger." halsey's name was not spoken, but all through that interview smith appeared to be haunted by his presence. "he was the best man amongst us," he said. "my husband is gone." susannah hoped by the reticence of her tone to ward off further excess of sympathy. "i am no longer bound to your church, mr. smith. i should not be honest if i did not tell you that i hold myself free." he faced her frankly, but with a glance of searching pain. "it must seem a rather poor trade i've chosen if there ain't no truth in it." "but i did not accuse you of not believing it, mr. smith." "do you think i do?" she remembered the day that he had first shown her his peep-stone with simple, childlike importance. how young they had both been! the sunshine on the hill, the voice of the golden woodpecker, the scent of the fallen beech leaves, came back to her. a decade of terrible years had passed over them both, and he stood seeking her faith just as simply. "i have tried very hard to understand you, mr. smith, but i do not. i think you must believe most of what you claim for yourself, if not all. if you had made your story up for the love of power you wouldn't always be wanting the people to get a better education; you would, as they say of the roman catholic priests, want to keep the people ignorant." "go on," he said. she found that he was looking at her with intense sadness, but there was not a shadow of evasion in the eager look that met her steadily. she went on, looking gravely into his face. "i do not believe that your story was false, mr. smith, but it seems to me that you must suspect now that your visions and the gold plates were hallucination, not reality." she paused, eager question in tone and look, but the question was of the head, not of the heart. he knew that; he knew that it did not matter greatly to this thoughtful and beautiful woman whether he had sunk to the deepest degradation or not. suddenly he answered her, but not as one who stood at her judgment bar. "where is your heart? didn't you see how that man angel--angel of purity if ever one walked in human form--kissed every day the ground you walked upon? and you did not love him. the child--you thought you cared for the child: i tell you if i had had a child like that, with eyes like the stars and a little mind so untainted, i had laid myself down on his grave and died there. there's emmar and me, we'd be in more trouble if you lost one of your pretty fingers than you would have been in if they had taken and killed us over there in missouri." he added, "if you were another woman, and had not the power to do more than just have a little shallow caring for one and another, where would be your sin?" something that she had dimly suspected of herself flashed into apparent truth. ephraim, too, had perhaps intended to tell her this when he had said that love, not knowledge, was needed. she had not loved halsey and his child as she might have loved. susannah had always recognised a certain bigness in smith's character because of the power he had of giving himself to man, woman, and child; now she felt her own inferiority. was she to stand babbling to him about hallucinations and gold plates? the man in him had flashed out at her, and because she was not without the heart whose whereabouts he had demanded, the flash awakened an answering fire. her cheeks flushed, not with self-consciousness, but with the slow gathering of heart-stricken tears. "and you," she said slowly, "you have poured out blood and soul for us all freely, but why?" the imperious need of truth awoke again. "why have you let yourself be beaten and shot at and imprisoned and horribly threatened, to lead us all to this new zion, wherever it may be?" she repeated the question. "if it was ambition, why did you hold to it when there did not seem to be the slightest chance that your sect could survive, or that you would escape death?" she was asking with more heart in her tone now that she had been made to realise what she had of respect and friendship for this man. "i hain't got the courage most people think i have," he replied sadly; "i am scared enough; i am scared sometimes of the very water i go into to baptize in, let alone men that want to murder me; but i am more afraid to go against my revelations, for i know if i went against them there would be nothing for me but the pit and eternal fire. i don't say that it would be the same for any of you. i used to preach that it would, but in prison, when i thought of my folks standing up to be killed, i thought perhaps i had gone beyond what was told me in preaching that way; but as for me, i've seen and i've heard." he did not turn or take restless steps upon the floor. it would have been a relief to her if he had moved; but he remained just where he first stood, strong enough to have this colloquy over without restlessness. "i am no saint," he said, "as you know very well, and there's a lot of things i've done, thinking that my revelations told me, which i don't know whether they told me or not, for in prison i saw that the things were bad things, like that mess of the bank, and running away as i did. i guess i could not have been living right, and the devil gulled me. but that hain't got nothing to do with the times i know that the lord spoke. you don't believe it was the lord at all. well, then, who was it? for it's the same as has told me not to do the lots of wicked things i might have done and didn't. as to them plates, i told you before i didn't have them as much in my hands as i said i did. i got wrong a bit there too, maybe, but it isn't easy to keep quite straight between the thing you see and the words you say it in, when you are trying to talk to people about what they don't understand. it isn't easy to do just only what is perfectly right about anything at any time, at least, if it is to you, it isn't to me; but i often thought i was born worse than most people." "the men who were your witnesses as to the reality of the plates are apostate," she said gently. "they are apostate," he said gloomily, "and why? because i would not let them live upon the lord's tithes without labouring as we all laboured." he spoke again after a moment. "the gentiles have spread abroad a story about one solomon spalding, who they say wrote the book of mormon, which rigdon stole, but you know--you who have been with us from the beginning--that neither i nor your husband nor any one of us saw rigdon until we came to kirtland, and if his word is to be believed he never saw this spalding or his book." she made an impatient movement of her head. "i know," she said, "that there is no truth in that story." she moved a little away from him; she was becoming oppressed by his still earnestness. "isn't it any proof to you that i hadn't the wits nor the education to make the book?" his words were wistful. she sat down on the sill of the open window, the only seat in the room, and looked out on the moist earth. "i guess you want to get rid of me," he said, "but i can't go till i know how it is with you, for i've been wrestling in prayer this night concerning you." then after a minute he said, "our brother gave you the money that he found on the person of your husband's murderer?" "i paid it into the treasury." "but if you don't believe, maybe you are thinking of going east?" "do you think i could use the price of my husband's blood for that? it is not for me to know whether the avengers of blood are right or wrong in a land where there is no law, but the money belonged to your church." he looked at her as one who has made a study of a certain class of objects looks at a fine specimen, as a jeweller looks at a gem of the first water. this man, with the genius for priesthood, was a connoisseur in souls. "emmar wouldn't have thought it no harm to keep the money the danites gave her," and he added more reflectively, "nor would i." there was admiration in his tones. he came a step nearer now. "if you went east who have you to go to? your uncle, he's dead." susannah started. "how do you know?" his manner was pitying. "i saw it last night in the way i see things, in my visions, but emmar she heard from some of the saints that came from palmyra that your uncle was sick unto death, and last night the lord told me he was dead." she rose up suddenly. she had known too many instances of this man's curious knowledge of distant events to think of doubting. her first thought was that if ephraim was in this trouble she must go to him at once. "your aunt will be awful jealous of your cousin now she's only got him." then under smith's pitying glance susannah shrank from the first impulse to go. she felt that there was something within her that merited his pity. she could not rush to ephraim without invitation, because it was not for his sake but for her own she wanted to go. she believed that smith knew it. she felt thankful, as he had dared to accuse her of not loving her husband, that he had the kindness not to accuse her of this. a certain awe of smith came over her; he could be violent with those who were violent, coarse and jocular with his public who could be worked upon thus, but to her he spoke delicately, and he had shown her at times before this that he knew her better than she knew herself. "sister susannah," said smith humbly, "it's my fault that you've become the brainy woman that you are, for i encouraged you at book learning (knowing as how when you found your heart 'twould shine with the more lustre), but if you were to go and live along side of a man as is a bookworm you'd lose your chance of this life (let alone your soul's salvation by the apostasy which you think lightly of now). anyhow i'd wait if i was you till his mother asks you, for she'd be in an awful taking if you and he were talk, talk, talking of what she didn't understand. and he is her only son, and she is a widow." with this last phrase, which had a good and scriptural sound, smith had done. susannah gave him her hand in farewell, and listened gently while again he told her, as on the night of his flight from kirtland, that his friendship and the friendship of his church were always at her service. the prophet walked down the street. a crowd of the saints and a group of elders were waiting for him with impatience. darling eyed his coming with looks gloomy and furtive, but the prophet was no longer, as on the previous night, wrathful and pompous. he spoke aside to darling. "i thought it right to tell our sister susannah halsey that her gentile home had suffered bereavement. the uncle who has been as a father unto her is dead. i have been greatly exercised in grief for her," continued smith, briefly and truly; and then he added, also with truth, but with subtle suggestion, "i cannot think that further dealing with that household could be of advantage to her, but having laid the matter before the lord, i was made aware that we must seek the good of all our sisters not with regard to outward appearance or inclination of the eyes; therefore, brother darling, let your motive be lowly, not having respect unto persons," and he added with the simplicity of a child, "as mine is." susannah was left with the bad picture in her mind which smith had sketched there. she saw herself cold to her husband, lacking in passionate motherliness to his child, eager for the society of another man not out of love but intellectual vanity, and cavilling also at all religion because faith had no good soil to rest in. she sat long on the window-sill of the empty room, looking at an uncultivated patch of ground that even in may had no beauty save for here and there the stirring of a weed in the damp scented earth. she was stunned to see her life limned in such lines, and the truth in the drawing made it at first seem wholly true. but fate had another messenger that morning more potent than the prophet. a girl came by on the road, stopped, looked at her window, and by some impulse such as moved the buds and birds, tripped nearer in the sunshine and offered a flower. it was a sprig of quince blossom, and the girl stood laughing on the threshold of life just as susannah had stood when ephraim first showed her the flower of the quince. the false lines in the picture drawn by smith faded at the touch of the pink winged flowers. her heart sprang into the truth. the girl looked up to see the face of the schoolmistress flushed and shining with sudden tears. "my dear," said susannah gently, "when i was your age flowers were given to me, but i did not love them half enough." the maiden tripped away, resolving at heart to heed the admonition, although she understood it very vaguely. susannah knelt down upon the floor behind the sill, pressing both hands upon her breast lest she should cry aloud. "no! no! no!" she whispered, "i loved ephraim, and it was because i left him that my heart closed up--because in insufferable pride and impatience i left him. oh, my love, now i know that you loved me too." she rocked herself in a passionate desire for ephraim's presence. the scene in the cold autumn wood at fayette came back to her eyes and ears. she felt the very touch of his hand when he went. "fool! fool!" she said, "foolish and wicked. if i had not been proud, if i had not thought myself better than you and yours, i should have understood." for some unexplained reason her mind reverted now to halsey and the child, and she wept for them as she had never wept before. after these tears she stood up and stretched out her arms as if embracing a new life. alas! around her were only the ugly walls of the poor unfurnished room. susannah, rousing herself from the warm scenes of quickened memory, felt the contrast. the hope of ephraim's reply to her letter came to her smiling each morning, and, as the days passed, retired from her heart with a sigh each night. when six weeks had gone and no reply came susannah wrote again. this time she addressed the letter to the care of mr. horace bushnell in hartford, thinking that perhaps by some extraordinary chance ephraim's whereabouts might not be known in manchester. this letter was, unlike all those that had preceded it, more brief, more reserved, and more gentle. it expressed interest only in his affairs, telling little of her own except the fact that she desired to return. autumn came, and susannah's faith in man was tested to the utmost by the dreariness of daily disappointment. if ephraim were dead surely his mother or his friend would return her letters. if ephraim were not dead what could be the explanation of this silence? many vicissitudes of life occurred to her as possibly producing a change in him, and only one explanation of his silence was possible--that he was changed. that was a terrible belief to face. her faith took the bit in its teeth and refused to be guided by intelligence. the whole strength of her volition abetted the revolt of faith. anything, everything, might be true rather than that the essentials of character which went to make up ephraim's personality should be blurred or decomposed. susannah wrote again to ephraim, to his mother and to mr. bushnell--three separate letters. she worked with the more zeal at her self-appointed task. so cheerful and energetic was she that she appeared to her pupils and acquaintance as a radiant being, and received the most genuine honour and affection from the mormon settlement in quincy. chapter xviii. with the jubilant saints at quincy the prophet could not remain long. he journeyed up the banks of the mississippi. here and there communities of his people welcomed him with touching joy; their numbers and their faithfulness must have raised his heart. he came at last to a poor, sickly locality, around which the great river took a majestic sweep, and here the prophet saw what no one else had seen--a site of great beauty and advantage. the inhabitants were dying of malarial fever. smith bought their lands at a low price and drained them. thus arose the beautiful city of nauvoo. in the illinois state legislature two parties were nearly equal in strength, and both coveted the mormon vote. when smith applied for the city charter, for charters also for a university and a force of militia to be called "the nauvoo legion," they were granted, and worded to his will. white limestone, found in great abundance near the surface of the earth, served as material for the public buildings and the better houses. wooden houses, and even log huts, were washed with white lime. on three sides of the town the air of the beautiful river blew fresh and cool from its rippling tide; the surrounding land was fertile. fortune certainly smiled upon the sect that had borne itself so sturdily under persecution. the prophet's laws had much to do with the prosperity; neither strong drink nor tobacco were admitted within the city limit; cleanliness and thrift were enforced. the saints in settlement in the town of quincy and other places remained while they could obtain lucrative employment and thus transmit the larger tithes for the building up of their future home; but from the poorer settlements artisans and farmers flocked to nauvoo. thither also the missionaries scattered in the eastern states, in england, and in further europe sent the bands of converts who had been kept waiting till a city of refuge was founded. it was not long, not many months, before fifteen thousand people were hurrying up and down the broad streets of the new city. during the rise of nauvoo, emma smith was living at quincy in a small house with her three children. she was susannah's best neighbour. the prophet's enormous activity was fully occupied with the new city and the care of the scattered church, so that he could not visit his wife often. each time he came he sent for susannah to listen with emma to the triumphant accounts that he gave of his present successes. he was all aglow with the resurrection of his church, tender towards its renewed enthusiasm for himself, compassionate more than ever for the pains it had endured; fixed in purpose to establish his suffering and loyal people in such a manner as might reward them for all that they had undergone. his spirit of revenge against the gentiles, and especially against the perverts from his own sect who had sought to trample it down, was also increased; the prayers of the hebrew psalmist against the enemies of israel were constantly upon his lips. more than once when at quincy he preached to the little flock there with great effect from the blessings and cursings conditionally delivered to israel in the book of deuteronomy, arguing that evils of a very material kind were to befall apostates, and blessings of a like kind were to be given to the faithful in the new city. "it is not true," susannah said to him defiantly. "there is no righteousness in desiring the downfall of your enemies, and earthly wealth can never have any fixed connection with spiritual blessing." "do i understand you, my sister, to say that the prophet moses did not teach a true religion?" as he spoke he laid his hand upon a huge copy of the bible, bound in velvet and gold, which lay as the only ornament upon emma's centre table. in these days susannah began to have some fear of the word "apostate." contrary to the freedom which had existed in the kirtland community, the present church, with its dogmas cast into iron moulds from the furnace of persecution, had begun to authorise a sentiment against perverts which differed not only in degree, but in kind, from the purely spiritual anathemas which had formerly fallen upon them. personally she had no fear. the prophet knew of her unbelief, and his conduct was increasingly kind and deferential, but for others she disliked exceedingly the new symptoms of tyranny. yet it was but natural, she admitted; men who had offered their own lives in sacrifice for a creed were likely to think it of more worth to the soul of another than his liberty. the sin, she thought, lay chiefly with the persecutors. sometimes during these visits smith came and sat beside her in her own small room and talked to her about his plans, about new revelations which had come to him, about the future of the church, just as if he were trying to persuade himself that she at last believed in the solemn importance of these things. he said to her that her judgment would always weigh greatly with him, that he was reserving a portion for her in the new city such as would have belonged to her husband and child if they had lived. he spoke of his pleasure in seeing the companionship between herself and emma. he spoke also of emma's worthiness, and of her devotion to himself. his words about emma were kind, but it was not thus that he had spoken of her in the first years. susannah perceived a change analogous to that which she could not deny had taken place in emma herself. in the beginning emma had been slim, with a spiritual look in her eyes, giving herself to absorbed pondering over all smith's words and ways. now she was stout, and was given much to the practical care of her children, and, devoted as she was to her husband, she assumed often a tone of remonstrance, setting aside many of smith's vagaries as unworthy of attention. she thought to please him and his church by dressing well and appearing to be a person of some figure and consequence, but in private she grumbled at his personal extravagance. at both these changes susannah smiled, but to her heart, ever weighing the chances in favour of ephraim's constancy, they seemed an ill omen. it was because she was absorbed in the personal application of all things to her own secret case that she paid less attention to the prophet's remarks. once, passing through the street, when she saw him standing with darling at the door of the tithing office, through which the mail for the mormon settlement still went and came, she observed the two men were noticing and speaking of her; she received a disagreeable impression from their manner. she supposed that she had found a complete explanation of this sinister parley when, the next time smith came, he brought with him an elderly and foolish man, a new convert who had brought great wealth to the new city, whom he proposed as a suitor for elvira's hand. susannah was very angry. elvira had continued for many months in the lassitude that malarial fever leaves behind it. susannah had need to support her, as well as herself, by the small fees which her day-scholars could afford. she had had the satisfaction of seeing elvira restored in a great degree to health, but so capricious and fantastic were the bright little lady's words and actions that it was impossible to say whether or not she had slipped across the wavering line that separates the sane from the insane. susannah stood now in her small sitting-room fiercely facing smith and his new satellite. she still adhered to the plain quaker-like garb that her husband had liked, and the muslin kerchief crossed upon her breast was a quaint pearl-like frame to the beauty of feature which had slowly but surely, in spite of adverse circumstance, come to its prime. smith's stalwart figure and the decrepit form of his friend were both clad in sleek broadcloth. they wore the high white collar and stock of the period. in smith's light hair there was not a gray thread, nor were there many wrinkles in his smooth forceful face. the old man was gray and wrinkled; he cringed and leered as susannah rated them for the proposition they had made. but the answer to this proposition did not lie in her hands; before she could compel smith to withdraw it, or know if his mind was tending towards that obedience, elvira, curious to see the strangers, entered. elvira raised a coquettish finger and told smith that he was a very naughty man. this was a new freak in her conduct toward the prophet. light and frivolous as she had become, the title of prophetess, coveted among mormon women, had been conferred upon her because some strange power of divination governed her freaks. "a very naughty man." with her delicate prettiness, decked in what gewgaws she could afford, elvira stood shaking her forefinger. "you don't know why? oh, fie! you know very well, naughty, naughty creature." smith had the air of some unwieldy animal trying to adapt itself to the unexpected gambols of a light one. the first supposition was that elvira had in some way learnt the object of his mission, so he began to declare it with a reproachful look at susannah. "our sister halsey," he said, "does not wish you to wear jewels and beautiful clothes, and yet it is said in the scripture that the clothing of ladies should be even of wrought gold." "naughty creature," she cried, "don't quote the scriptures to me. i am not the lady you are thinking about. i am not the lady that you come here to see." so intent they all were upon her and her affairs that this statement was somewhat puzzling. the only sign that smith gave that he gathered any sense out of the vivacious nonsense she was pleased to talk was that he precipitated his explanation. the brother by his side was very rich; it had been foretold him in a vision of the night that when he had professed the mormon faith a pretty wife would be his reward. smith had had it borne in upon his mind that elvira was the lady designed by the vision. "for," said he unctuously; "the holy scripture saith that the solitary shall be set in families." elvira laughed. "how very amusing," she cried. "and into what family shall our sister susannah be set?" smith frowned. "our sister susannah," he said, "is not solitary, but is surrounded by her spiritual children, to whom she imparts her own learning and goodness, to the great benefit of the church; and i cannot but think, sister elvira"--the severity in his voice was growing--"that you are a great care to her, for she toils hard to give you even such poor raiment as you are now wearing, not wishing to accept of the bounty of the church, while she would be an example of industry to others." the hard truth of this statement, combined with the commanding voice and manner he now assumed, controlled elvira. she stood for some minutes meekly contemplating her senile and smirking suitor. susannah protested and warned her, but in caprice, as sudden as it was unexpected, elvira decided to comply with the prophet's request without further persuasion or command. when left alone with susannah she only shrugged her shoulders and said, "i saw that i should lose my soul if i didn't; the prophet was so determined. why should we bicker and consider, and why should i fly round and round, like a bird round the green eyes of a cat, or try to escape half a dozen times like a mouse when it is once caught, when i know from the beginning that joe smith will curse me if i don't do his will?" "you are quite mistaken. he was not determined; he told me that he only wished to lay the matter before you and let you decide for yourself." elvira let her white eyelids droop until but a narrow slit of the dark eye was visible. "la! child," she said. "and you cannot seriously think that smith's curse, even if he were barbarous enough to denounce you, could make the slightest difference to your soul's salvation. you often talk that way, but you cannot seriously think it, elvira." but here susannah struck against a vein of darkness in her companion's mind which it seemed to her had lain there like a black incomprehensible streak since the awful day of anguish and massacre at haun's mill. "don't speak of it," cried elvira with a shudder. "don't you know that joe smith is our prophet, and that he holds the keys of life and death? didn't angel halsey die to teach us that? weren't we baptized into it by being dipped in blood?" she sat shuddering in the dusk and repeating at intervals "dipped in blood," "dipped in blood." whether elvira was mad or not, susannah had no power to stop this nefarious marriage. the prophet had departed hastily out of reach of her indignant appeals, and there was no one whose interference she could seek. in vain she besought elvira, using both argument and passionate entreaty. with precipitate waywardness the strange girl was married by elder darling, in the shed of the tithing house. no letter came from ephraim croom or from his friends. after elvira's departure susannah began to save out of her little income, trying to put by enough dollars not only for the eastern journey, but to give her respectable support afterwards until she could obtain employment. she had little heart for the object of her saving; she might, she knew, be going to ignominy and starvation, for with the stigma of mormonism upon her, she felt that it was unlikely that she would be received with credit in any town where she was friendless and unknown. although the community prospered greatly, smith did not again interfere to increase susannah's school fees. emma began to talk largely of the splendour of nauvoo, reading from her husband's letters of the nauvoo house, a huge hotel, which was being rapidly and grandly built for the perpetual occupation of himself and family and the entertainment of all such as the church of the saints should delight to honour. susannah found it hard to understand why emma was not taken to nauvoo even before the great house was built for her reception. it was indeed commonly reported among the gentiles at this time that the prophet had secretly espoused other wives; but a malignant report of this nature, together with accusations of drunkenness and rank dishonesty, had persistently followed the sect from its beginning, and, as far as susannah knew, were now, as before, totally untrue. this special report, however, reached emma in an hour of depression, and she came to susannah for sympathy, shaken with grief and indignation. "what does it mean that they always say that of him when the one thing that he's done has been to excommunicate any of the brethren that taught any such thing? and there's just been an awful row on in the council of nauvoo against sydney rigdon and some pamphlet he's written on a doctrine he calls 'spiritual wives,' and joseph has risen up and cast him out, even though he was his best friend." the reason of the calumny seemed to susannah clear enough; it was a natural one for low-minded politicians who hated smith to formulate, and the religious world outside thought they were doing god service by believing any ill of a blasphemer; but this charge was an old one, and she probed further to-day for the real cause of emma's excitement. she was first given a letter in which smith told of rigdon's excommunication. "rigdon's doctrine," wrote smith, "is a vile one because it is held by the whole sect of perfectionists which are now scattered through the churches of the eastern states, and is a proof that the glory of the lord is departed from them, for they say that a man may be married to one wife in an earthly manner, and she who is to be his in a spiritual and eternal manner may be another woman, and this is vile; therefore i've cast out sydney rigdon and called him apostate. but it seems to me in this matter and in the perpetual slander of the gentiles it may be that it is being shown to us, even as things were shown by outward signs at times to the ancient prophets, that there is somewhat concerning the existing form of marriage that it would be well to reconsider, for i perceive that the more my revelations cause a difference to be set between our people and the gentiles, the more shall we be bound closely together, which unity is undoubtedly of the lord." susannah always found it difficult to gather much information from the prophet's vague and incoherent style. "has he ever written anything else about this affair of rigdon's?" she asked. then it transpired that another letter had that day arrived, giving another and more graphic account of rigdon's rebellion and overthrow, after which joseph inconsistently wrote: "yet with regard to the matter of his heresy it remains undoubtedly true for men who are called to some great and special work one woman may be needed as a bride upon earth and another woman may be called as a spiritual bride" (this word "bride" was crossed out, though left legible enough, and "guide" written above it) "to lead him into higher and heavenly places prepared of the lord for this purpose." after perusing this passage carefully, and with inward laughter at its inconsistency, she gave the letter back, endeavouring to render some help. "have you not observed that your husband's mind is very peculiar? when any idea is forcibly suggested to him, all his thoughts seem to eddy round it until he thinks that the whole world is to be revolutionised by it, and then when diverted to something else he forgets all about it like a child, and never thinks of it again perhaps for years." emma, unable to comprehend the analysis, drew back offended. "joseph has a great deal finer mind than any person i know." the last words were levelled with a nettled glance at susannah. on emma's behalf susannah confidently hoped that the prophet would forget this theory, as he had apparently forgotten the many theories which had ere now proposed themselves to his excitable brain, and which he had found unworkable. his practical shrewdness acted as a critic on his visionary notions--never in thought, for he did not seem able to exercise the two phases of his mind at once, but always in practice--and susannah could not conceive that a new order of marriage would appear feasible, even though it would certainly raise a new barrier around the fold, and in consequence draw its votaries closer together. soon after this emma was greatly comforted by a summons to nauvoo. she could now enter in triumph upon the more glorious stage of her chequered career. for a few days susannah worked on still with a sense of mission towards her pupils, but of necessity also, for her work meant daily bread. it produced little more than that. but at nauvoo new schools in emulation of the state schools of other towns had been set up, and now a teacher with certificates of the latest style of education arrived in the mormon settlement at quincy, commissioned by the prophet to gather all the mormon youth there into a new school under the direction of the church. susannah's mission and her means of livelihood were alike gone. the change was made. it was not until susannah had passed the first desolate day of her dethronement that darling came to her, sent with profuse apologies from the prophet and the explanation that the chief motive of the change had been to relieve her from labour now that the church was in a position to offer her adequate support. the message was accompanied by many compliments upon her work and her fidelity, and a document officially signed, in which it was set forth that the part and lot which would have pertained to halsey in the holy city was considered as hers; rooms and entertainment at the nauvoo house were offered. it was handsomely done. smith in his poverty had been no niggard, and of his wealth he was lavish. the documents explained what rooms, size and position given, should be hers, what furniture at her disposal, what ailment, what allowance from the treasury for clothing and charity. the scale was magnificent. darling was also commissioned to offer her a ticket on one of the river boats to nauvoo, and his own escort. he urged her instant acceptance. darling had been promoted from his post at quincy to that of postmaster at nauvoo, and he could not delay his journey. susannah sat long into the night and counted her little hoard, and figured to herself what the long-eastward journey, then a matter of great expense, would cost. since elvira left her she had with all her efforts saved hardly fifty dollars. no course lay open to her but to go first to nauvoo, and there compound with smith for a sum of money to be given in return for the relinquishment of all further claim upon the church. _book iii._ chapter i. in a suite in the pretentious nauvoo house susannah found herself established. she stood at her windows and looked east and west upon the fair white city, and more immediately upon the broad public square in which well-dressed people and handsome equipages were constantly seen. in this square a man called bennet drilled the nauvoo legion in the cool of the evenings. this man had served in the regular army and had a native genius for soldiery. smith, alive always to the educational importance of shows, now provided money lavishly for uniforms, horses, and accoutrements, and the nauvoo legion formed a much grander spectacle than any body of state militia. twice a day under susannah's windows smith's carriage drew up, a pair of fine gray horses carrying the prophet to and fro upon the affairs of church and state. when he took emma with him susannah observed that she was always richly attired, and the other members of the mormon hierarchy resident in nauvoo, "bishops," "elders," "apostles," "prophets," passed constantly in and out of the house, positively shining in broadcloth and silken hats, their wives and daughters also in brilliant array. externally the success appeared to be complete, and beyond even the visionary's most glorious dreams. in the whole of the city no one was poor, no one ignorant of such knowledge as school-books could afford, no one drunken. every one was uplifted and animated beyond their ordinary capacity for effort and enjoyment by this material fulfilment of prophecy and the more glorious future hope which it involved. susannah was not well rested after her journey when emma descended upon her with lavish gifts of silks and fine feathers. emma, grown patronising with prosperity, always plain and maternal, displayed her gifts and argued for their acceptance with broad satisfaction. "joseph says now that the lord has given us freedom as touching wealth and plenty, it looks real mean, when your husband gave all he had to the church in her tribulation, for you to be wearing plain clothes when you're riding out with us. what will the folks say? joseph says it looks to him as if you were real offended at being left so long up to quincy when he was only waiting to get your rooms finished." carried away, as was only natural, by her husband's doctrine that the era of indulgence was ordained and not to be rejected, there was temporary deterioration in the fibre of emma's character. susannah would gladly have walked out and seen the beauty of the city and its surroundings alone, but she did not think it kind or polite to resist the good-natured importunity of her friends. she was invited to drive with smith to a grand review of the nauvoo legion which was to take place outside the town; then, finding that emma and the children were to occupy another carriage, she made objection. it ended in susannah being driven alone in a very fine carriage. smith, resplendent in uniform and seated upon a very fine charger, rode in his capacity of commander-in-chief. several other men whom she had known first in homespun, and latterly in cloth, were also riding in bedizened uniforms. the scene was very perplexing to susannah. elvira, with great display of dress and equipage, was not far from her, and waved her hand with patronising encouragement. the coach in which were emma and her children presented also a very smart appearance. all the town drove to the scene of the review in what splendour they could afford. susannah was greatly occupied in looking from face to face, striving, to recognise some of her husband's friends of earlier days. she fully expected to see smith or some of his friends fall from their saddles, as they could be little accustomed to manoeuvring such light-footed steeds, but she was forced to admit that smith rode well and his officers kept their seats. she had so much to observe, so much to think about, she hardly noticed that smith rode constantly by her carriage, pointing out the beauties of the road. when they stopped at the place of parade, many of the gentlemen in uniform approached her, and as this was her first appearance in public, smith performed the introductions. among them was the rev. general john bennet, a man who had "knave" written on his countenance, but who appeared to have duped smith, for, as lieutenant-general of the forces, he was actually in command. her old friend the danite also came, older than when she had seen him last by the hardships of an arduous missionary journey. he passed now by the name of "apostle heber." susannah was so glad to be able to inquire concerning his welfare, so curious to speak with him again and judge of his development, that her manner gained the appearance of animation. after some time susannah perceived that she was, as it were, holding court. in their carriages the other women sat comparatively neglected. it was in vain that she tried to put a quick end to this curious and undesirable state of things. smith continued to bring to her side all those whom he delighted to honour. and this was only one of several fêtes which took place in rapid succession, to all of which susannah was by some persuasion taken. at each she found herself an object of public attention. she was told that this occurred because she was a stranger, or out of respect to her husband's memory, and she placed more trust at first in these statements than a less modest or more worldly-wise woman would have done. soon her credulity ceased. she despised her own beauty because it was made a gazing stock. an article in the nauvoo newspaper, officially inspired, spoke of her as a "venus in appearance and an angel at heart." she was elsewhere publicly mentioned as the "venus of nauvoo." it was indeed a strange experience, a strange time and place for the social _début_ of this beautiful woman. smith had calculated well when in her youth he had told her that her beauty would not diminish but increase until her prime was past, but she very modestly inferred that she might have passed, as heretofore, without much notice, if an agitation concerning her had not urged to admiration a band of men who were fast growing luxurious and pleasure-loving, and she knew that smith was the author of that agitation. it appeared to susannah more dignified to ignore than to upbraid. she secretly laughed, she secretly cried with vexation, but she desired to leave the place without betraying her recognition of the homage offered. she sought to discuss her plan for departure with emma, but emma's manner had changed to her. it was not jealousy so much as constraint that she showed, as if secretly persuaded into unusual reticence. susannah then asked smith for such a sum of money as he should consider to be a right acknowledgment of the property halsey had given to the church. at this smith looked greatly aggrieved, and withdrew muttering that he would consider her request. the only sign of this consideration which she immediately received was a gift of showily-bound books, and a rich shawl which he had fetched from new york. susannah's career as the queen of nauvoo society came to a swift end, for she determinedly retired into seclusion. this was not because the men who paid court to her were all ignoble. among the officers of the church or of the legion there were not few who were wholesome and friendly companions, or who, like her early danite friend, the apostle heber, had frank modest eyes, incapable of any enthusiasms that were not religious. but in her long companionship with angel halsey susannah had had her soul deep dyed in a delicate hue of quaker sentiment. she could not admit for a moment that conscious display of personal charm was consonant with dignity. she again sought friendly intercourse with emma. "there ain't no use in opposing the lord," said emma excitedly. "if the lord, as joseph says, has given you beauty and wants to set you to be a star, or a venus; or whatever he calls it, in nauvoo, i don't see that there's any good your talking of going away. i guess the lord'll have his own way." susannah remembered how before her marriage the bigness of the authority quoted had confused her as to the truth of the message. "ah! emma, emma," she cried, taking the fat, comfortable hand in her own, "if in the first days i had offered a little more humility, a little more love, to those to whom i owed duty, i should never have believed what you told me about the 'lord's way,' but i have learned by hard experience, and i do not believe you now, emma." she spoke the name in quicker tone, as if recalling her companion to common sense. "emma," she repeated the name with all the tenderness she could muster, "don't you know that it is better for me to go away--better for you, better for _us all_?" but emma was obstinately evasive. she seemed almost like one possessed by a hardened spirit, not her own. on the afternoon of that same day she bustled cheerfully into susannah's room asking the loan of what money she had to meet a temporary call. susannah never had the slightest reason to suspect emma's good faith and good nature. she gave her money without a thought. chapter ii. the parlour which joseph smith had provided for susannah was large and high. on its brussels carpet immense vases of flowers and peacock's feathers sprawled; stiff and gaudy furniture was ranged round the painted walls; stiff window curtains fell from stiff borders of tasteless upholstery. susannah, long ignorant of anything but deal and rag carpets, knew hardly more than smith how to criticise, and her taste was only above his in the fact that she did not admire. smith came to reason with the rebellious woman. susannah no sooner saw him than she knew that he had come braced to try the conclusion with her. he sat himself before her in silence. his waistcoat was white, his neck-cloth white, his collar starched and high; his thick light hair was carefully oiled according to the fashion of the day, and brushed with curling locks upon the sides of the brow. at this critical hour susannah observed him more narrowly than ever before. his smooth-shaven face, in spite of all his prosperity, was not so stout now as she had seen it in more troublous years; the accentuated arch of the eyebrows was more distinct, the beak line of the nose cut more finely. she noted certain lines of thickness about the nape of the neck and the jaw which in former years had always spoken to her of the self-indulgence of which she now accused him; yet she could not see that they were more accentuated. she had been schooling her heart to remember that smith had been her husband's friend; angel halsey had loved him, had daily prayed for his faults and failings, and thanked god for his every virtue and success. through the medium of these memories now susannah looked upon him with the clearness of insight which the more divine attitude of mind will always give, the insight which penetrates through the evil and is focussed only on the good. the prophet's breath came quickly, making his words a little thick. "emmar tells me that you have some thoughts of wanting to leave us." "you know that very well, for i have told you so myself. i want you to give me money for my journey. if i can i will repay it, as you well know; if not, i will take it instead of all this finery you offer." he had folded a newspaper in his hand, and now he unfolded it. she was surprised to see that his hands trembled slightly as he did so, for she had seen him act in many a tragic scene with iron nerve. "'tain't often that the gentile newspapers have a word of justice to say about us," he observed. "this is a number of the st. louis atlas. it seems there's one man on it can speak the truth." he gave forth the name of the newspaper as if expecting her to be duly impressed by its importance, and she looked at the outspread sheet amazed. he went on, "there's an article here entitled, 'the city of nauvoo. the holy city. the city of joseph.' i'd like to read it to you if you don't object, sister halsey." the pronunciation of the last title seemed to inflate him; his hands ceased to tremble. a flicker of amusement lighted the gravity of susannah's mind. joseph read, "'the city is laid out in streets of convenient width, along which are built good houses, and around every good-sized house are grounds and gardens. it is incorporated by charter, and contains the best institutions of the latest civilisation.'" he gave this the emphasis of pause. "is that true. sister halsey, or is it not?" she smiled as upon a child. "yes, mr. smith, it is true." "'most conspicuous among the buildings of the holy city is the temple built of white stone upon the hill-top. it is intended as a shrine in the western wilderness whereat all nations of the earth may worship, for on march 1, 1841, the prophet gave it as an ordinance that people of all sects and religions should live and worship in the city if they would, and that any person guilty of ridiculing or otherwise deprecating another in consequence of his religion should be imprisoned.' is that true?" smith inquired again. his questions came in the tone of a pompous refrain. "except in the case of those who have joined you and gone back from your doctrine," she said, but not thinking of herself. he read on: "'here, as elsewhere, mr. smith has attended first to the education of his people. the president of the nauvoo university is professor james kelly, a graduate of trinity college, dublin, and a ripe scholar; the professor of english literature is professor orson pratte, a man of pure mind and high order of ability, who without early advantages has had to educate himself amid great difficulties and has achieved learning. the professor of languages is professor orson spencer, graduate of union college, new york, and of the baptist theological seminary of that city. no expense has been spared upon school buildings for the youth of both sexes, and the curriculum is good.' is that true?" "yes," she replied. he read on: "'the population is made up chiefly from the labouring classes of the united states and the manufacturing districts of england. they have been grossly misunderstood and shamefully libelled. they are at least quite as honest as the rest of us, in this part of the world or any other. ardent spirits as a drink; are not in use among them; tobacco is a weed which they almost universally despise. there is not an oath to be heard in the city; everywhere the people are cheerful and polite; there is not a lounger in the streets. industry is insisted upon, and with the hum of industry the voice of innocent merriment is everywhere heard. now, as to their morality, if you should throw cold water upon melted iron, the scene would be terrific because the contrast would be so great; so it is with the saints; if a small portion of wickedness happens among them, the contrast between the spirit of holiness, and the spirit of darkness is so great that it makes a great up-stir and excitement. in other communities the same amount of crime would hardly be noticed.'" again he asked, "sister halsey, does this evidence of an impartial witness coincide with your observation?" "of the people it is undoubtedly true," she said. there was a reservation in her mind concerning certain leaders in the church, but she did not make it in words. he read on: "'with a shrewd head like that of the prophet to direct, with a spiritual power like his to say "do" and it is done, what wonder that this thrifty and virtuous people should have made nauvoo that which its name denotes--the beautiful city, the home of peace and joy.'" he laid down the newspaper upon the marble-topped table, his large hand outspread upon it. "my sister, why do you wish to leave this beautiful city? it is a place where each may have home and part and lot in its delights, but to you _all_ its wealth and power and beauty is offered. did i not say unto you, when as a beautiful damsel you gave up home and kindred for the sake of the church, that you should be as a queen among its elect women, riding as in a carriage drawn by white horses and receiving the elect from among the nations?" the recollection of the prophecy which he had delivered concerning her upon the desolate autumn road at fayette brought with it another recollection--that of her parting with ephraim the same morning--so vividly that her eyes filled with tears. yet she marvelled too, with inquisitive recognition of the miracle, that the words of the visionary, then a beggar, should have been so nearly fulfilled. "it is quite true, mr. smith, and very marvellous that what you promised me should almost be literally fulfilled. we have come to it, as you also foretold, by a path most terrible, and now we arrive at the consummation. we live in a palace, and at its doors pilgrims from england and all parts of europe are arriving every day, and the richest of gowns, the grandest of carriages, and the whitest of horses are truly at my disposal. but there is one discrepancy between your vision and the fact--i will not wear the silk robes, nor welcome the pilgrims with the assurance that they have here reached the city of god. i will not because i cannot. i refuse to accept from the hand of god such paltry things as money and display, or even the honest affluence of our people, as compensation for the fire and blood through which we have waded. if there be a god who is the shepherd of those who seek him, this is not the sort of table that he spreads, this is not the cup which he causes to run over"--she had begun lightly, but her voice became more earnest. "mr. smith, we have walked through the shadow of death together; if you would be exalted in the presence of your enemies, have done with your childish delight in such toys." smith moved uneasily on his velvet-covered chair, and it, being of a rather cheap sort, creaked under his bulk. "what says it in the end of the book of job, sister halsey? and what compensation did the lord give for the sore temptations with which he had allowed the devil to tempt his servant? as i read, it was fourteen thousand sheep and six thousand camels, and--" she gave him credit for knowing the passage by heart; she had the rudeness to interrupt. she rose and stood before him. all the long latent defiance which her heart had treasured against him found vent in her tone, "very well, mr. smith, if that satisfied job, it will not satisfy me." smith, cast out of all his shrewd calculations as to what would win this woman, fell back upon the inner genius of that priestcraft which so often surpassed his conscious intelligence. "_what would satisfy you?_" it was a simple question, and he asked it with overwhelming force. "by the hand of trust and affection which your husband gave me; by the memory of the beautiful babe that he brought first to me for my blessing (and i laid my hand on its little warm head and blessed it); by these i claim the right to ask, sister halsey, what is it that in nauvoo or in any other city would satisfy you?" she was humiliated in her own eyes. alas! she had strong evidence that ephraim's affection, on which she had staked all earthly hope of happiness, had in some way failed. now under smith's eye all courage to hold the unrealised ideal was lost; as the fixed stars twinkle, so her faith went out for the moment of his interrogation. her head sank in a shame she could not confess. while she hesitated he was looking at her shrewdly. "you know not what. shall i tell you? there is but one thing, and that is love--the love that works, for those who are in need. work for the needy is love to god and man, my sister." he paused, looking at her with a glow of enthusiasm. whatever he might be to others, this man, coarse in his outer nature, but liable always to eruptions of the sensitive inward soul of the visionary, was in this woman's presence often merely what she compelled him to be. if she had known that this was the secret of his power over her, the spell might have been less. "is it not true, sister susannah?" he asked. she gave the admission mechanically. he went on, "i don't take it at all hard that you should feel that we are none of us up to you, but feel as you do that we are beneath you, for there isn't a lady in the place that's equal to you in delicate ways and sense and a mind to study books; but it seems to me that that's a reason why you should love us, sister halsey. there is work for you to do; we need your guiding hand. you say to me that i am content with horses and sumptuous living and fine raiment; and knowest thou not that there is upon my soul a great burden, even the burden of this great people, to go in and out before them and guide them aright? i have need of thy counsel, my sister; there's that which at this time is greatly agitating my own mind and the minds of our bishops and apostles, sister halsey, and it is of such nature that we cannot proclaim it openly until we know the mind of the lord. on all other matters we have accepted the teaching of the scriptures. for, behold, we have now the priesthood of aaron in our midst, and the priesthood of melchizedek, and the rites of the temple, save only the spilling of the blood of bulls and goats, which has been done away with by the gospel. we have gone back to the first things, as is well known to you, sister susannah, and even here in the wilderness we have set up our theocracy, and for its civil law we have sought where alone such law can be found, in the command given unto the children of israel before they desired a king, just as for all spiritual law we have accepted the commands given to the apostles in the new dispensation, taking them as they were, without whittling them away as a boy whittles a stick with a knife, as all those sects which will not hear our voice have done. now, sister susannah, is this true?" he put his head a little on one side and looked at her with his eyes partially closed. "you need not take very long to explain that you worship the letter of the scriptures, for i know it already, mr. smith." but he was in full tide, and went on, "when the book says, 'heal the sick,' we don't say that that means something else, but we set about and heal 'em." he slapped his knee with the palm of his hand. "when it says, 'cast out devils,' we don't stare round like the other sects and say, 'there ain't no devils,' but we cast 'em out; and in the same way, when the book says that the priesthood of aaron and the priesthood after the order of melchizedek shall be serving always in the church and in the temple, then we say, 'amen, so shall it be'; and the same way with regard to tithing, for the lord's tithes are recognised among us, and the first-fruits, and the sabbath day, and all such ordinances, no picking and choosing as others." then he explained to her again, as in kirtland, that he was in doubt concerning the marriage laws of the state. he said that, having searched the scriptures, and learned what he could from other books, he was fully convinced that it was the modern so-called "orthodox" christian church (in which little else but signs of deadness and lack of faith appeared) that alone condemned the ancient usage of the patriarchs, which in the bible was nowhere condemned. he had read in a book that many of the jews and most of the asiatics had more than one wife at the time of the apostles, and yet they had not preached against this as an evil. "they did not preach against slavery," said susannah. "they did not," he said, "and i would say parenthetically, my sister, that it may be that our views on that subject, coming from the northern states as you and i have done, have not been according to the mind of the lord. i would have no man a slave because of misfortune, but if a man proved himself unfit to rule himself, i'm not sure about his being free." "do you intend to revive slavery in our own race? will your own people when they fail in business be sold, with their wives and children, as in the old testament?" "i can't see but that it would be a deal less mean to arrange it that way than to bring a race of free blacks from their own country and make every child they have a slave because he happens to be a nigger." she remarked that his mild blue eye lit up with the true flash of the indignation of contemplative justice. "there's one thing certain," continued he, "in my church of the latter-day saints no man shall be a slave to his brother because he happens to have a black skin, for, as the scripture says, 'can the ethiopian change his skin?'" surrounded as they were by the atmosphere of slavery, there was the resonance of true heroism, of true insight into the right, in his tone, but the reason he gave--could it be possible that he thought that the text he quoted was an authority for his instinctive justice? it was obvious to her that he was only a fool who walked by the light of sundry flashes of genius, but there was still the chance that the sum of idiocy and the genius might prove greater than the intelligence of common men. he went on, "but, anyhow, it isn't the institootion of slavery that's come up for me to decide just here and now. since we have been blessed with peace and prosperity, the female converts that our missionaries have been making all over the world (whom they have kept back from coming to us, letting no unmarried female come whilst the fires of persecution were passing over us) have arrived in great numbers, and the question is, sister susannah, how are we to steady 'em?" what seemed so impossible to achieve in a pioneer state had in nauvoo actually been achieved--the women were in excess of the men. he had, in sober truth, a social problem to solve, and the responsibility rested alone upon him. brotherly love having been inculcated, the manners of the saints were cheerful and familiar, more familiar, he said, than he desired; but after all that they had endured he was fain to lay upon them no greater burden than need be. he appealed to her, asking if on his first release from imprisonment he had not been strict in his injunctions. "but now," he said, "who am i that i should be able to take care of all the young women that the lord is sending to us from all parts of the world? or am i to deny to them the privilege of coming to live among the lord's people? am i to say to them that unless they have learning and wisdom and are perfect they shall not come? i guess that if it had been required of me to be perfect before i came to seek salvation, i wouldn't have come at all. but it's just like this--here they are! and they are nothing but poor ignorant working girls from england and ireland and all parts of europe. and am i to make nunneries to put them into?" he confessed with some delicacy of language and words of bitter regret that there had been of late some cases in nauvoo such as were common enough, alas! in gentile society, but whose occurrence among the saints had caused excitement. joseph smith paced susannah's room; his harassment and distress on behalf of his people were either deeply felt or well feigned, and susannah had no doubt that his feeling was true, that phase of him being for the time uppermost. when he came to sit down beside her again, it was to sketch the misery to men and women and children which existed in gentile society from this evil, which he affirmed to run riot through the warp and woof of so-called orthodox communities. her ignorance of the world was so great that she assumed this accusation to be of the same stuff as the anathemas he constantly cast against the integrity of the orthodox clergy. the point that she grasped was that he believed the thing that he said. she had at first assumed that should he propose to institute polygamy she would know then, once for all, that he was a villain; but now this test deserted her. he was meditating this step, and it seemed that his arguments, if the facts on which he based them were admitted, had some value. "there's that for one thing, sister susannah," smith went on in a broken voice; "it has been a mean sort of thing to have to tell you, but it had to be said, and now there's another thing to be considered. among the gentiles who is it that has the most children? is it your man that's high up in the ranks of society, who has money enough to give them a good education, to feed and clothe 'em? or is it your poor man, whose children run over one another like little pigs in a sty, and he caring nothing for them, and they have rickety bones and are half starved and grow up to be idle and steal? i have noticed that a good man is apt to have good children, and a clever man is apt to have clever children, and a worthless man is apt to have worthless children. ain't that so? and what sort of children do we want the most of? well, in this way we wouldn't let your worthless fellow have any wife at all until he had brought forth fruit meet for repentance, and your common man only one; but i don't see but that it would be a real benefit to the state if your good, all-round man, as would be apt to have pious and clever children, had two or three or four families agrowing up to be an honour to him and to the church, if it ain't against the command of the lord; and in holy writ the lord himself says to solomon that he would have given him as many wives as he wanted, barring them being gentiles." "i will not argue about the bible; you and i interpret it very differently," she cried. "your social argument might be well enough if it were not that your good man when he had more than one wife _would cease to be a good man_"--her voice was vibrating with faith--"and his children would therefore have the poorest chance from inheritance or training." he was again pacing, but paused in his ponderous walk, struck by a flaw in his argument which he had not before seen. "but if it were commanded by the lord, sister susannah?" "god does not command this wickedness. what you command in his name is at your own peril, mr. smith." he paused before her, asking with reflective curiosity, "why are you so sure that it would be wickedness, sister?" she had not arguments at command; she held fast to her assurance with the same dogged unreasoning faith with which ephraim's mother had of old held her belief that this smith must be an arch-villain; she had put the whole power of her volitionary nature upon the side of faith in the ideal marriage, although she was painfully conscious that she had come across no particle of evidence for the existence of such a state. out of faith, out of mere instinct of heart, which had not worked itself out in intelligent thought, she gave her unhesitating judgment. "i say that it would be wicked because i _feel_ that it would be wicked; and any good woman," she paused and looked him straight in the eyes, "and any good man, would know its wickedness without arguments, and without weighing all possible considerations." his eyes fell before hers. he looked not angry, but grieved. as for susannah, in the heat of her indignation she did not know that her own long effort to resist the unreasoning acceptance of cut-and-dried doctrines and any dogmatic insistance upon opinion had here failed. smith stood for some moments before her, and her fire cooled. he sighed at her dictum. then he said gently, "but your judgment in this matter has great weight with me, sister, and if i accept it you will perceive that you are indeed the elect lady, and that by living in the light of your countenance i shall obtain peace." it was difficult for her not to suppose that her influence was beneficial. she thought at the moment that when she had left this place she might still correspond with smith if he desired it. if it was part of his eccentricity to be willing to listen to her, why should she not be willing to speak, and thus keep his madness under control? smith, regarding her, caught the gracious look upon her face which had opposed to him so often only a mask of reserve. his imaginative hopes were always ready to magnify by many dimensions the smallest fact which favoured them. his unsteady mind was fired by the presumption of some triumph. "have not i, even the prophet of this great people, waited with great patience? as the apostle saith, 'let patience have her perfect work.'" susannah started and wondered. "for behold i did not desire that our dear brother, angel halsey, should go into the forefront of the battle, nor would i trouble the first grief of thy widowhood, but behold i have waited." "for what?" her question came sharply. his tone had changed her mood suddenly; a memory flashed on her of the ill-written letter which emma had shown her of the phrases concerning the spiritual "bride" or "guide" who, even if all licence were denied to humbler folk, was to be a prophet's special perquisite. "what have you been waiting for, mr. smith? "nay, but i have waited, sister, until, having eyes, you should see, and ears, you should hear, till you should understand that, going in and out before this great people, it is necessary for me to seek wisdom in counsel, and, above all, of a woman who hath a finer sense than man. and it has been revealed to me, sister, that this may only be if thou shouldst give the counsels of thy mind and the smile of thy beauty to me alone and to none other, for that which is divided is not to be accepted for the building up of the church." "you would have me believe that you have waited many years with the virtue of patience before you say this? understand yourself better. it was not patience; it was fear. you have known perfectly well always that i would never have listened to such a proposal for a moment. it has been fear and prudence that have hitherto kept you silent. what is it that has made you speak now?" with sharp decisive tones she chid him as children are chidden in anger, but childish as he often was, he had yet other elements in his character; his blue eyes gave an answering flash that was ominous; the droop of his attitude stiffened. "that which is ordained by the lord is ordained, sister, and it causeth me grief to know that this revelation, which i told thee many years since, is yet to be received of thee as a grievous thing, nevertheless--" "nevertheless," she repeated in a mocking tone, as one weary of foolishness, "what nevertheless? let us talk on some better subject, mr. smith, and after this be kind enough to have no dreams or revelations about me. dream of your church, if you like. i cannot hinder your people's credulity, and i hope that you will continue, as you have begun, to lead them in the main by righteous paths. and have your dreams and visions about yourself, if you must, for i sometimes think that you cannot be much madder than you are now, but be kind enough to leave me out of them, for i am going away." she had now made him very angry. he was standing with flushed face, quivering with uncertain impulses of rising wrath, yet he still struggled for self-control. "sister susannah halsey, it is not meet that you should make a mock of that which is sacred"--he gave a gasp here of stifled anger, and there was a perceptible note of wounded affection beside the louder one of offended vanity--"of that which is above all sacred," he stuttered, "it is not meet--meet--to mock--to mock." the veins on his forehead were standing out and growing purple. she had often heard of joseph smith's power of rage, before which all the saints quailed. she saw it now for the first time. she rose up, trying now a tone of gentle severity. "i spoke lightly because your words appeared to me childish and silly, but the more in earnest you were, mr. smith, the more need there is you should have done with a thought that could lead to no good. i am no elect lady. why do you deceive yourself? i have told you before that i do not even believe in your religion." as she spoke she became more and more amazed at the thought of what his self-deception must have been, for in his ever-shifting mind he knew her infidelity perfectly, and yet had persuaded himself that she would accept some fantastic position as prophetess-in-chief. "how mad you are," she said pityingly, "to know a thing and yet to pretend to yourself you do not know it. go and get your supper, mr. smith. emma will be waiting to give it to you. and when you have thought quietly over what i have said, you are quite clever enough to see that my way of looking at it is more sensible than yours." she had perhaps supposed that the mention of the domestic supper would be punitive rather than soothing, but she was not prepared to find that she had displayed scarlet to the blood-shot eyes of a bull. "woman," his voice, deep and hoarse, was like thunder about her ears, "woman, is it not enough that the lord has spoken?" she saw by his purple face and parched lip, by the hard shudder that went through his frame, that his fury was stronger than he. she quailed inwardly. "it is not enough for me that you say the lord has spoken." his lips worked as if in the effort to form anathemas his dry throat refused to utter. then, regaining his loud hoarse speech, with a choking noise he lifted his hand in a gesture of sacerdotal menace. "woman, it is the last time. choose ye this day between blessing and cursing, for the lord shall send the cursing until thou be destroyed and perish quickly, because of the wickedness of thy doings whereby thou hast forsaken me." she cried in answering excitement, "i choose your curse rather than your blessing under the conditions you propose. you are mad; go and calm yourself." then, having exhausted her physical courage in this last defiance, she went into her inner room, locking the door, leaving him in the manifest suffering of an almost unendurable rage. chapter iii. that night susannah packed her possessions in the smallest possible compass. the money she had lent to emma would be sufficient for the journey to carthage, which was the nearest gentile town, and thither she was determined to go without an hour's delay, ready now to work or beg her way on the journey farther eastward. as soon as the business of the next day was fairly started she went to the suite of rooms inhabited by the smiths, confident that joseph's excess of fury had been transient. emma was surrounded by her children, to whom she had just given breakfast. the prophet was about to descend to his business office. they both received susannah with moderate kindness. the march sun shone in through the large windows upon the garish furniture of the apartment, upon emma's gay attire, and upon the shining faces of the three children, who stood gazing upward at susannah, quick, as children always are, to perceive signs of suppressed excitement. susannah explained that she had determined to go to carthage that day, where she hoped soon to find some party of travellers in whose escort she could travel farther; she hoped that it would be quite convenient for emma to return the money that morning. smith gazed at susannah intently, but only for a few moments. it seemed that his mood had changed entirely, that he was now too much absorbed in the business of the day, whatever it might be, to care whether she went or stayed. he left them, saying that he would send money to emma as soon as he could, that the trifling debt might be paid. money flowed in such easy streams through the hands of the leading men of nauvoo, that susannah supposed that a messenger with the required amount would come up the stairs in a few minutes. she sat with emma in this expectation. "you are offended with me for going?" she asked, for emma's mask of indifference was worn obviously. "you wish to destroy your soul," said emma. "ah, but you know, you have long known, that i do not believe that salvation in this world or the next depends on the rites of mr. smith's church." "if i told this child that he would be dashed to pieces if he walked out of the window, and he did not believe me, would that save him?" emma made this inquiry with triumphant scorn; then she rose and began to attend to the wants of her children in a bustling manner. susannah sighed and smiled. "i have at least the right to reject your faith at my own peril, for there is not in the wide world, as far as i know, man or woman who cares whether i save my soul or not." "and whose fault?" cried emma, coarse now in her discomposure. "if you are so stuck-up that you think you can read your books and look down on us all, just because you are a beauty and the gentlemen bow down to you, 'tisn't likely that you'd have any friends acting that way. you can't even behave civil to the gentlemen when they offer you the best that's going." it was evident that some version of smith's interviews with her had been given to his wife. susannah wondered how much truth, how much fiction, had been in the relation. it did not matter much to her now, since she had resolved to go at once. the whole of her life with that troublous sect seemed to be dropping from her like a dream. leaving word that she would receive the money on her return or else call at smith's office for it when she was ready, she went down into the cheerful noise of the street and bargained with a man who had horses and vehicles for hire. having arranged that he should come for her at noon, she went about to make the few farewells she felt to be desirable. darling was now postmaster of nauvoo and one of the first presidency. to him she went first. she shrank from him because of his coarseness and the jocular admiration which he sometimes had the audacity to express for her, but she could not forget how assiduous his kindness had been in the days of elvira's illness. she found him sitting, his heels on the upper part of a chimney-piece with a fireless grate, reading the millenial star. the hot april sun, streaming through the windows of his office, had caused him to take off his coat, which was no longer thread-bare. his shirt sleeves were fine enough and white; the high hat that was pushed far on the back of his head was highly polished. opulence, self-indulgence, good-nature, and a certain element of fanatical fire mingled in the atmosphere of the postmaster's office, and made it somewhat turgid. when darling heard susannah's errand he became serious enough. an apoplectic sort of breathlessness came over him, expressing a degree of interest which she could not understand. he settled his hat more firmly upon his head. "does the prophet know?" "he knows. i have said good-bye to him and to mrs. smith. it is sad to part with friends that i have known for so many years." "and the prophet's going to let you go, is he?" darling, clumsy at all times, in this speech conveyed to susannah the first faint suspicion that smith might dream of detaining her by force. darling's youngest daughter, who had been an affectionate pupil to susannah at quincy, waylaid her as she came out, and clasped her about the waist with the ardour of an indulged child. she was a blithesome girl of about fourteen. "i heard you tell father that you are going away. is it true?" she asked impetuously. susannah tried to release herself from the embrace. "yes, it is true. never mind, you like your new teacher, you know, just as well as you used to like me." "i just guess i don't," cried the child defiantly. "but anyhow, if you are going away, i'm going to tell you something." whether the childish love of telling a secret, the girlish love of mischief, or a dawning sense of womanly responsibility was uppermost, it would be hard to tell. there, in the open square, while worthy saints hurried to and fro on the pavement beside them, while horses jangled their harness and drivers shouted and exchanged their morning greetings, darling's youngest daughter drew susannah's head downward and hastily whispered to her the fate of her letters to ephraim croom. "i know, for one day since we came here i heard father talking to the prophet. he said you'd written lately while you were at quincy, and all your letters had been burned. now that's the truth; and i said to myself 'twas a sin and a shame, and that you ought to know. now don't go and tell tales of me, or father will be mad--at least, as mad as he ever can be with _me_." a toss of the pretty head accompanied these words, a flash of conscious power in the bright eyes, the spoilt child knowing that her father was in her toils now, as truly as any future lover would ever be. the school bell was ringing. the girl, her bag of books hanging from her arm, ran with the crowd of belated children. susannah walked on, almost stunned at first by the throb of intense anger that came with this surprise. then the anger was suddenly superseded, hidden and crushed down by a rush of joy. ephraim had not neglected her; ephraim had given her up for dead; but she had no reason to suppose that he was dead, no reason to doubt his faithfulness. susannah trod the common street in love with motion as some happy woodland creature treads the dells in the hour of dawn and spring. when elvira looked up to see susannah enter her gate she saw her friend transfigured in a glow of returning youth and hope. elvira looked at her timidly; this susannah she had never seen before. elvira's husband was not present. the interior of the house was fantastic almost as its mistress, but sultry with luxury. "well now, you think you are going," said elvira. "who'd have thought it? and only last week general bennet said to the prophet that if he'd marry you to him he'd send to new york for diamonds both for you and emma smith. he said he'd get a thousand dollars' worth of diamonds apiece for each of you; but mr. darling said that you ought to be married to mr. heber, who has just been elected an apostle, because--" she stopped suddenly, nodding her head. "you know why--blood is blood, and we have seen it run in rivers, but we don't mention it here in nauvoo." elvira set the french heel of her slipper in the centre of a rose upon her carpet and spun round upon it till her flounces stood out. "we don't mention it here in nauvoo." she sang as if it were the refrain to a song. susannah felt from within her shield of new delight an immense pity. here again was a revelation of the coarse and frivolous talk that went on at the church meetings, and elvira was privy to it through that old fool, her husband. how could she endure him! "o elvira, in the last few days i have realised as i did not before that riches are making fools of these men. how glad i am that my husband died before he knew that this was to be the reward of his lifework and his prayers!" elvira stopped dancing. the mystical side of her character now, as ever, came forward suddenly in the midst of her other interests. the sunshine was bright in the gaudy room. a tiny spaniel, which elvira's senile slave had procured for her, lay on a red cushion in its full beam, looking more like a toy than a living thing. when elvira stopped dancing her flounces settled themselves with an audible rustle, and her thin delicately-cut face looked at susannah from out its frame of curled hair and gold ornaments like the face of a spirit imprisoned in some unseemly place. "heaven help us, susannah," she cried shrilly, "if you call nauvoo the reward of angel's prayers. look!" she cried, pointing out of the window, "see how the new temple rises; how its white walls shine in the sun! we are putting thousands upon thousands of dollars into it. it will be the grandest building this side of the alleghany mountains." she let her small jewelled hand, with its pointing finger, fall suddenly, "and there shall not be left one stone of it upon another, for the house of god is not made with hands." "i see little signs of its foundations here." susannah spoke with fire. "treachery and tyranny are poor bricks." "child, its foundations are in the whole earth, here and everywhere, in every nation and kindred. men like angel halsey sow wheat; other people have sown tares. the tares happen to be in blossom just now here in nauvoo." she seemed to forget her seriousness as suddenly, for again she spun round upon the centre of her rose, singing her little musical refrain. susannah made one more appeal of the sort that she had made so often before elvira's marriage. "you will not come away with me, elvira? i do not like to leave you here; you have not been yourself since angel died. you are not bound to this man because you were not sane enough to make a valid choice." it was plain speaking, but it did not ruffle elvira's composure in the slightest. she laughed and began to caress her spaniel. "mad. oh yes, we are all mad, and growing madder, but it is because they have huddled us together at the point of the sword, until now to be a mormon means to be shut out from the world and shut in to--to what? to the prophet's dreams; and some of them are good, and some of them are bad, and some of them are mad; and let us thank heaven that they are as good as they are, for to go back to the gentiles who shot down angel and the children he was teaching to pray, and your child in your arms, that would be the baddest and maddest act of life." she rose up suddenly again. "go!" she cried. there was a flame of real anger in her eyes. "since the wish is in your heart, go! we believe now in strange doctrines. two new doctrines we have learned at nauvoo. do you know what they are? one is 'baptism of the dead.' if you get off safely, susannah, and die in your sins, one of us must be baptized again for you, so that you will be saved in spite of yourself. but the _other_ doctrine is '_salvation by the shedding of blood_.' do you understand _that_ doctrine?" "indeed i do not." "and you speak with a tone that says that you neither know nor care what new things we have been learning. but you may have reason to care before many hours are over." she came near and whispered, "they teach us now that if a _man_ sin wilfully and will not repent, it is better that a minister of the church should slay him, for then his blood will make atonement for his soul." she ceased to speak until she had thrust susannah out of her door, and her last words were in a whisper of awesome import. "perhaps _a woman's soul can be saved in the same way_." susannah was out again in the cheerful busy street. she made haste to fulfil the one remaining call before she met her chaise at the hotel. she felt that her last word was due to the member of the danite band who had saved her in her hour of need and who had avenged her husband's blood. to each of those who had made sacrifice for the sect, a lot of land in the best part of the city had been awarded. heber, danite and apostle, had built upon his lot, and there she found him at the back of the cottage feeding a mare and foal which were tied in a small plot of ragged grass. he was much older now than when she had first seen him; daring and danger can lengthen time. he had the same indomitable frankness in his dark eyes, but his face was hardened and fanaticism was stamped thereon. it was a homely precinct, with utensils of house and stable-work lying about. the mare was drinking from a bucket, her gentle head so near his shoulder that her love for him was easily seen. "i am going away," susannah said. "i have come to thank you for the last time for all your kindness to me and to say good-bye." "you shall not go," he said harshly. it was the echo of something which she had heard twice before this morning. this time it began to enter her mind with some sharpness. "why not?" "if you saw a friend hastening to destruction would you not stop her? it is well known amongst us that you desire to go, and at the meeting of the presidency last night the prophet told us that you sought to apostatise. go home, sister halsey, and repent, and obtain forgiveness from the lord and from his prophet for your unbelief." she was able to stand for a moment quietly and watch him still busy watering the mare, admiring the skill and gentleness with which he did it, thinking sadly enough that she would never see this remarkable man again, nor know to what the mingled fierceness and gentleness of his nature would grow. then she offered him her hand in farewell without further argument. he shook the mare's head from his shoulder and, taking her hand, held it in an iron grasp. "as your friend, and for the sake of that good man, your husband, i beseech you to repent; but if you will not repent, for his sake and for our sakes, because we have prayed for you, you shall still be saved." although beginning to be apprehensive of some coming evil, she smiled; and even rallied him upon one of the new doctrines to which elvira had alluded. "do you believe that if i go away some one else will have to be baptized over again for me?" he looked at her with the same steadfast glance. "it could do no good. such salvation is for those who die in ignorance of the truth. but for you, who have been baptized into the truth and have fallen away, there is no hope except repentance or the shedding of blood." over the low paling she heard the neighbours' children at their play. upon the other side was an open lot across which she saw the passers in the street. she withdrew her hand from his now, but with a sinking at heart which did not appear to her reasonable because the surroundings were so tranquil. he let her go, accompanying her, as any gentleman might, to the gate of his ground. as he opened it he had taken something from his coat, and he showed it to her. it was a knife, very bright and sharp. its blade when drawn out had a double edge. "it will be better for you," he said mournfully, "to die than to go"; and then he hid the thing again and went back. this time the idea that had been forcing itself into her mind took possession. for a moment all her strength forsook her; she held to the post of the gate, looking after him as he disappeared up the narrow passage between the paling and the house, and then, hurrying onward, she found that it was only by the greatest effort she could walk with outward composure. chapter iv. susannah found her rooms as she had left them. emma was not there to bid her good-bye, nor did any messenger wait with the money. she set her parcels ready for the driver to lift and waited until after the hour, but the chaise did not come. at last she went down again to the livery stable, hoping, as against vague but almost overpowering fears, that mere delay was the cause. the man told her that he understood that she had countermanded her order. she gave the order again, but now he said that he could not go for the price named, and when she offered a larger sum, he assured her that his horses were all out. she knew now that her order had indeed been countermanded, and by an authority higher than hers. she went back and boldly entered the prophet's public office. there were five men in the office. joseph smith sat in an elbow-chair before a central table. his secretary, a middle-aged man, sat at a small table beside him. two of the leaders of the church happened to be waiting upon some business, and a fresh convert was standing with them, a well-dressed english artisan but newly arrived. susannah walked up to the table and addressed smith. "will you go down to the stable and bring me up a travelling-chaise?" smith rose with mechanical politeness, or perhaps with a feint of politeness. "my dear madam," he expostulated, "i must say--" "i am sorry," she replied, "that i have not time to hear what you would like to say. i must ask you to be quick and get me the chaise." by this time she perceived that his companions were looking at her with ill-concealed curiosity and excitement, which proved to her that she was a marked woman. her bosom dilated with a wilder anger as she looked at smith expectantly; he returned the gaze sheepishly, as if dazzled by the audacity of her command. his face after last night's passion had an exhausted look like that of a man recovering from an illness. "you also owe me money," she proclaimed clearly. "your wife borrowed all that i had of the money i earned by my school. when you have brought the chaise you can give me the money." one of the elders, a sleek man, thinking the prophet at a loss, now made a wily comment. "has sister halsey paid anything for living in the house this month back?" at the insinuation that her money might be justly kept in payment of this debt if she spurned the church's hospitality, susannah's heart sank. she admitted its justice. it was part of her character to admit all possible claim against her. the sleek elder, following his advantage, spoke again. "the money given for tuition was given because of the ordinance of the prophet, and should in any case hardly belong to this lady if she is apostate." smith had the tact to see his opportunity, and, moreover, it hurt him sharply, hurt him far more than it hurt susannah, to hear her right to the privileges of the place called in question, to hear the opprobrious term "apostate" cast at her. there were unbelievers in his community with whose hypocrisy or apostasy he could trifle, but he still had his faith and his inner circle of affections. susannah, standing friendless and penniless, appealed to all that was sacred in the memory of early days, while her beauty, her courage, her unbounded wrath, stimulated his love of power. he spoke to the sleek elder in what was commonly called the prophet's "awful voice," rising, his blue eyes becoming black in their authoritative flash. "our sister susannah halsey, because of faithfulness when the church was yet poor and unknown, and because of the faithfulness of her husband, who wears the martyr's crown--our sister susannah halsey, i say, is welcome to the hospitality of the nauvoo house as long as she has remained and shall remain; and the money which has been given to her for the school shall be returned to her, and more shall be added to it, for she laboured faithfully." he had left behind his moment of sheepish distress; with the return of his formal phrases he assumed full prophetical state and escorted susannah out of the office with a manner of pompous deference. when they two stood alone together susannah was aware that, although circumstances had not altered in the slightest, although she had just as much reason for extreme anger as a minute before, yet she could not summon the same haughty air of command. "will you get me the chaise and the money and let me go?" "but in carthage," he asked kindly, "who will attend to your wants there and protect you? i guess, sister, you haven't much notion how difficult a lady like yourself travelling alone might find it to get along. it isn't among the gentiles as with the saints, where brotherly-kindness is the rule. i guess you'd better go back to your room and think it over a day or two longer," he said soothingly. "i'd be very glad to take you and emma out for a ride this afternoon if you'd be willing to go--" "be quiet." her words fell sharp and quick in the midst of his gentle tones. "make arrangements at once for me to go peaceably, or i will go out, if need be, to the middle of the square and proclaim my wrongs, so that every woman and child in nauvoo shall know what comes of trusting to you." she had chosen her threat carefully. she knew well that he understood the force of object lessons, and that to have even a suspicion against his kindness, bred in the minds of the children would be exquisite pain to him. "you know that i wouldn't like that, sister halsey; but when you come to think of it you'll see that it wouldn't serve your turn neither. it would only need for a few of us to say you was crazy and the whole town 'ud see the more reason for not letting you go. moreover, it would be a monstrous injustice to me. when have i failed to do anything that i ever promised you? did i ever promise to let you apostatise? i guess, sister halsey, that you're excited, and if you just think over things for a day or two you would see that we're not so bad as you think. but, anyway, this ain't just the place for us to have a talk together." when smith moved on to lead her back to her own rooms, she followed quietly until they stood together in her parlour, the scene of their last quarrel. "and now," said susannah, "you understand very well that it is no sudden intention of mine to go, that it is my irrevocable decision. i have this morning had my very life threatened; and i see now that unless you command that it should be respected i should very possibly be in danger if i went away alone. you have offered again and again to drive me in your carriage; i will accept the offer now. get out your own horses, and drive me yourself to carthage." she saw a look of faint pleasure steal over his face. he liked to stand there in the quiet room listening while she spoke with some evidence of trust. the pleasure faded into embarrassment, but she had seen it. "you have a good and a bad nature struggling within you, mr. smith. by all that we have suffered, you and i, since the day that by some mysterious power you forced me to come to your baptism" (she stammered in her eagerness), "by all that we have suffered, by that sympathy which we have at times felt for one another, assert yourself now. do this one right thing for me, and in all the future i will try to remember only the good in your life and not the bad." but he stood so long still looking steadfastly before him that she began to fear that, unnerved by his last night's fit of fury, he was ready to pass into one of those visionary trances which had been common in his younger days. she touched the sleeve of his coat. "i do not know if mr. heber's threat could be serious, but it frightened me, and i know that i shall be safe on the road to carthage if you take me. go, get your horses and take me away yourself." he looked at her pitifully, slipping into the style of his religious moods. "thou sayest truly, sister, that there is none but i who could do this thing, for since in mine anger last night, fearing that i had no strength of my own to keep thee by me, i denounced thee to the council, there is no safety for thy life beyond the boundary of nauvoo." he winced here, as if seeing what he suggested. noting how the idea of her violent death wrung his heart, she went on pleading with him. she quoted the exalted character of his early visions, reminding him of the hour when the angel had shown him the dark furnace of temptations through which he must pass. at this he was visibly stirred; the angelic vision of warning seemed to be again before his eyes. he roused himself, speaking in that tone of voice in which, when he rarely used it, she recognised his best spirit. "sister, thou hast always been to me as isaac to abraham; for in the beginning when i was poor and alone and had nought in the world save the revelation which the lord had given, and was tempted to doubt, then i saw thee and prayed that thou shouldst be given me for a sign; and behold when i put forth my whole strength to desire thee, thou didst come as a moth to the light, burning thy beautiful wings of youth and joy. but i said, 'it is well, for that which she has lost shall be restored to her with usury,' and i knew in my heart that our brother angel halsey would not live long, and that thou wouldst forget thy sorrow for him. but i swear unto thee that thou hast never been to me as other women, but, as i said unto thee just now, like the voice of the angel." she never knew how far he was entirely under his own control when the tendency to a state of trance was upon him, but she was anxious to take advantage of the better mood. she said, "and now what is required of you is that you should give me up. no blessing" (she spoke strongly), "no blessing can come to you or to your people until you do this one right thing." he was again looking not at her but at the blank space of the shadowed wall, and as if the wall was not there and his look went far beyond it. "you have loosened the bloodhounds and set them on my track," she cried. he did not speak. "you--you alone will be guilty of my murder, for, i tell you, if you do not take me, i will go alone and meet my death." his head sank upon his breast with a groan such as a dumb creature in the utmost pain might give. almost immediately, to her surprise, he went out. she was left alone. she was under the impression that smith had gone to do her bidding, but she could not be sure. no faith in angelic vision, no spell of psychic warfare, relieved the situation for her. the external evidences of some crisis which he had undergone only produced in her repulsion. now, as ever since the temporary delusion that accompanied her baptism, susannah endeavoured to possess her soul free from that sense of touch with mysterious powers which had worked such havoc with the sanity of the members of this sect. from the window she saw the prophet crossing the road in the direction of his stables. he went, it was true, with slow, dreamy gait, but steadily. strange mixture that he was of sanity and shrewdness, mysticism and grosser evil, he was at that moment her only star of hope. she paced the room unable to forecast the happenings of the next hour, yet supposing that her very life depended upon its content. the sudden joy that had come to her this morning joined with her fear, and produced panic of heart. she computed the time it might take to harness the gay steeds, and tried to give the rein of her expectation the utmost length. to her delight she saw the prophet's horses and the light vehicle he drove upon long journeys emerge into the square. a servant led them up and down. at length she saw smith returning, not with hasty steps, but as if against his will, walking again through the crowded place like a man in a dream. men greeted him, but for once he gave no sign of seeing them. she heard his footstep on the stair. when he reached her door he almost fell against it in the opening, and staggered as he entered the room as if his self-control had just lasted so far. he knelt down by one of the fashionable marble-topped tables with which he had graced her room, and, like an ill-conditioned soul, burst into tears and broken complaints. "but i cannot do it," he gasped. "i cannot." in her hour of miserable waiting susannah had thought of many things that might occur, and nerved herself to meet them, but this distemper of soul, this failure of will in the man who had been undaunted through years of persecuting torture, was so wholly unexpected that she stood aghast. he clenched his hands as they lay helpless on the white table. "o lord!" he cried, and she could not tell from the tone whether the words were oath or prayer. "o lord, i cannot let her go." his thick tears muffled his voice, and still again and again during the paroxysm she caught the words as if reiterated in choking anger, "o lord, i cannot." his tears, however evil their source, laid hold of her woman's sensibility; she was no longer a critical observer. she no longer set aside his strange inward conflict as a delusion of madness. she participated in his consciousness so far as to think that she was actually witnessing the despair of a soul repulsing an opportunity of righteousness, and yet not so far dead as not to know its worth. she tried to speak, but found herself, as at other times, so affected by his overlapping emotion that she was trembling and had neither courage nor voice. smith lifted his head, looking with terror into vacant spaces of the dim room, as if following with his eyes some menacing form. he whined piteously. "i have purposed to be faithful"; he put up his hand as if to ward off a blow. "thou knowest! thou knowest!" his voice was like a whispering shriek. the terror of his face and gestures was appalling to see. susannah was infected with fear of an apparition so evidently visible to him. her mind swung, as it were, out of material limitations. she was overcome with the belief that a third person was with them, and her heart went out in gratitude to that mysterious other for taking her part. but the gilt clock on the marble mantelshelf ticked on; susannah felt herself aware that the person of smith's vision was withdrawing, repulsed. she almost cried aloud to the invisible, but checked the prayer, holding on, as it were, to her own sanity with both hands. smith writhed continually, moaning. when at length she succeeded in telling him faintly that if he refused this opportunity he must fall lower and lower and lose even the desire for good, she found that her words had no longer any power to influence. he had passed beyond into some region of outer darkness, where the things of sense did not seem to penetrate, and where, if the actions of his body were the expression of his soul, there was literally "wailing and gnashing of teeth." but susannah hovered over him, not so much angry as pitiful, her own agony of mere physical sympathy increasing. terrified to be near him, too compassionate to withdraw, she watched till at last the veins in his hands and his face became swollen and knotted. she was unwilling to lose the hope of her sole influence over him, and yet was about to call for help, when almost suddenly he seemed to become conscious of his surroundings again and shake himself free from the distress. in a little while he was sitting on one of the chairs, wiping his purple face and swollen eyes with the large silken pocket-handkerchief that was one of the signs of his recent opulence. she saw the large ring on his swollen finger gradually loosen, and the hand return to its normal shape and colour. she felt convinced that his pulses had gone back to their common flow, because his whole volition had returned peacefully to its low ambitions and self-indulgence. she knew instinctively that it was not thus opulent and fierce that he would have looked had he come out on the other side of his temptation. she stood, outwardly patient, waiting helpless till he should speak. "sit down, sister," he panted condescendingly. he was fanning himself with the handkerchief now, as a man might who felt injured by undue heat in the atmosphere. her refusal was concise and severe. he looked at her boldly, with no apprehension now in his eyes, not even the former conciliatory desire to receive her with fair words. she felt appalled. could it be that his angel in deserting him had deserted her? was there a devil strong enough to give her to him? it was perhaps only his belief which overshadowed hers, it was perhaps only, as she thought, a sickness of nerve but the impression that unseen personalities had been contending here was stronger upon her even than her anger and fear. smith got up and went to the window. his horses and buggy were still parading. "i guess i've changed my mind," he said. he did not care, it seemed, to delude her, but he must still deceive himself. "i couldn't go against the voice of the church council to that extent; it wouldn't be safe for you or me; and besides, 'tisn't the lord's will that you should go." she recoiled, looking at him in steady reproach. "well, as i said before, i guess you can think it over for a few days." this was his easy answer to her look, and he went out, slamming the door. chapter v. when that day began to wane susannah was still sitting in the empty curtained room. no plan which offered even a fair hope of escape had occurred to her mind. although in pictures of adventure her imagination had been fertile, throwing out suggestions unbidden, her judgment would have none of them. no one disturbed her. she was left in isolation, a prey to dismal thoughts. she saw the happy crowds dispersing in the square from evening recreation. there was nothing to hinder her from joining them. sometimes her sense of imprisonment seemed only a morbid dream, for on all sides of the fair white city there was open ingress and egress for the faithful and the stranger. it was hard to believe that at wharfs and on the high roads fanatics watched for her, and yet after smith's reluctant avowal she dare not doubt it. she saw evening fade over the broad semi-circle of the river, over the multitude of cheerful homes that sloped to its edge. when darkness came she found herself more than ever pressed and tormented by the grim shapes of fear and remorse and despair. she had terrible reason to fear, and felt as never before that she had brought this horrid situation upon herself by joining and rejoining the prophet's following. she had no hope now that smith would relent. beyond the city, eastward toward the sun-rising, lay the home of ephraim's friendship, whither in the morning she had thought to bend her steps. she saw it through the glad glamour of her recent knowledge that he had not neglected her letters. all her desires fled to this thought of his friendship, like birds flying home. all her fancies clustered round it, like climbing flowers that caress and kiss the object they enfold when some rude wind disturbs. whenever she withdrew her mind from its contemplation, the circumstances on which she looked were the more revolting. ever since smith left she had been more or less under the impression that an unseen person there in that very room had contended with him. again and again she had swept it aside as an infectious madness that she was catching from the fanatics about her, but it had recurred; and now as, not caring to light her lamps, she sat alone in the darkness by the very table against which smith had writhed and wailed, she felt pressed upon by a spiritual life external to her own. within her soul from some unknown depth the word arose distinctly as if spoken, "pray. you cannot save yourself. pray." "i am going mad." susannah whispered the words audibly. it was a comfort to her even to hear her own voice. but when her whisper was past she again listened involuntarily. the words within her rose again. "even so. pray. if you are going mad, you have the more need." susannah had come to class all search for definite and material answer to prayer as one of the superstitions of false religion. in this category stood also the hearing of voices and obedience to monitions from the unseen. now she reproached herself because she could not immediately silence this fancy of disturbed nerves. long sad thoughts of all her reasons against prayer, strongest among them the futility of her husband's prayers, passed through her mind with their train of haunting memories, but in the cessation from argument which these pictures of the past produced, the words arose again dearly within her soul, like airdrops rising from the depths of a well and expanding into momentary iridescence on the surface, "pray for help. if you have no faith in god's arm, you have the more need to seek it." stung by the fear that she was losing her mind, she rose as she would have faced a human antagonist. "god's arm!" she said aloud, "my husband prayed such prayers, but i will ask nothing till i see his request fulfilled." she spoke the quick words with an almost reckless sense of experiment. her thought was that before she could honestly think of such prayer she must see some fruit of angel's petitions for this man smith and for her own safety. "save smith from further degradation," she said, her breath coming sharply. "save me now, if that sort of prayer is right. do this in answer to my husband's prayers. remember his prayers." she had begun recklessly, supposing that she was contending only with her own sick fancy; she was astonished that a few swift moments had involved her in an increasing sense of personal contact, and she became awed by the strength of the encounter. "my husband prayed for my safety," she repeated with softened attitude; then, as if seeking for the protection which had died with him, she repeated again and again, "remember his prayers." she left the challenge at last apparently to die where she had breathed it in the dark cold air of her lonely room. the tension of her mind relaxed. she sat down again, not knowing whether anything had occurred, but a crisis in the morbid working of her strained nerves had in some way relieved her. she was curiously unable to go back to her former agonised anxieties. natural fatigue, even sleepiness, came over her, but not her fears, even though she wooed them. "ah, well," she said within herself, "it is quite true that it is useless to consider when i can give myself no help." the habits of the saints were early. when she heard silence fall upon the great house she went into her sleeping-room and lay down upon the bed. sleep came quickly. with the early dawn she opened her eyes. in the first moments of half-awaked consciousness she was aware that one thought lay alone in the empty horizon of her mind, like a trace left by a dream that had passed, as a wisp of cloud may be left in an empty sky. this thought was that she would at once go down to the river bank upon the southwest of the town. when other thoughts awoke and crowded within her ken this thought appeared foolish, and still more so the strong influence it had left upon her will, for in the momentum of this influence she had risen without debating the point. she was not aware that she had moved in her sleep or dreamed. she was greatly refreshed and again unreasonably light-hearted. she opened her shutters and saw that the dawn was calm and fair. as yet the sleeping town had scarcely stirred. "it is better to go out than to stay in," she said to herself as she remembered that this hour would be her one chance of taking air and exercise unobserved. she heard the main door of the house open and, looking over the banister, saw a slattern with bucket and mop passing into some back passage. she went lightly down and out into the fresh frosty air. what had that dream been concerning the river bank on the south-western side? she could not recall it, nor had she ever explored the streets of white wooden villas and cottages that lay upon that side. she went thither now. there was no reason why she should not go, no reason to go elsewhere. it was a pleasant walk. when she had passed the last house, the bank sloped in open uncared-for grass where cows were grazing. only here and there she had seen a house-door open, and as yet in this place no one was abroad except a boy who was playing idly in a boat, which was drawn half up on the muddy bank. the broad river, milk-white under a dappled sky, stretched south and west. the other side was dim and blue in the faint vapour of the relaxing frost. the air was sweet and still. the sunbeams, imprisoned in eastern vapour, shone through the white veil with soft glow that cast no shadow but comforted the earth with hope. susannah had a further thought in her mind now, but she felt no haste or impatience of excitement. the boy was of an active, restless disposition or he would hardly have been out so early. lithe and idle, he sat see-sawing in the floating end of the boat, uncertain how to amuse himself. he returned susannah's greeting with a lively flow of talk. "you don't know how to row," said susannah. she showed no eagerness, for she felt none. the hope she had just formed was most uncertain, for it appeared not at all likely that she could escape in this way without being molested. "i bet i can row," said the boy, "as well as any man in town." "that isn't saying much," said susannah. "the men about here have very few boats, and they are most of them afraid to go on anything smaller than the steamer." "i could row t'other side and back," bragged the boy. "i could row t'other side and back three times in the day." "you couldn't." "i couldn't! what will you bet?" "i suppose your father wouldn't allow you to go, anyway." he was a fresh-faced, mischievous, eager young rascal, and he found susannah's manner pleasant and provoking. "will you lay five dollars on it?" he cried. "pap is away down to quincy. if you'll lay five dollars on it i'll do it." "but i won't." the gambling spirit of the young pioneer was aroused. "what will you lay on it, then?" "i don't believe you could row once to the other side." he bragged loudly and with much exaggeration of what he had done and what he could do, and began pushing off the boat to show her his speed. the boat was a rude craft, unpainted, flat-bottomed, but light enough, and not badly formed for speed. susannah stepped into it without much hope, scarcely caring what she did, but still provoking the young boatman to attempt the crossing. "i shan't give you any money," she said, "but you can row me a bit if you like till i see how fast you can go. you don't understand the currents, i am sure." "currents!" said the boy, "i guess i understand all there is to know about them." talking thus in light banter, they actually proceeded out onto the bosom of the milky flood without hearing any cry from the shore or seeing any one who took note of their departure. the pellucid and comforting light of the blinded sun grew warmer; the hum of industry in the town behind rose cheerfully upon the quiet air, and as the calling of the april bluebird in the fields grew more faint, the splash of the oars and the whirr of the gray water-fowl began to be accompanied by a low distant sound as of a watermill. "it's the excursion steamer," said the boy. "we'll get in her waves and you'll be scared. ladies is always scared of waves." she asked if the steam-boat would stop at the nauvoo wharf, but he explained, with the knowledge that boys are apt to have of such details, that this steamer was coming from fort madison, and would keep to the missouri side, that he had heard that there were some state officials on board her, escorting the governor of kentucky, who was prospecting for a land company. they saw the white hulk of the steam-boat looming upon the water to the north. her side paddle-wheels churned the flood. a strong purpose took possession of susannah; she knew what she was going to do. she said to the boy, "no one could stop a steamer when she once starts until she gets to her next port." "i bet the engineman could stop her just as easy as that." the boy backed water with his oars suddenly. "but no one on the river could make him stop and get aboard." "yes, they could. my pap stopped one once. we was living down near cairo, but not near a wharf." "how did he do it?" she asked, and her interest was intense. "why, you just put up your hands like a trumpet and yell through them as loud as you can, and you go on waving and hollering. my pap said the best plan was to call out 'runaway nigger! large reward!' they'd be sure to stop then to know all about it, and when they'd once stopped they don't mind your clambering up, if you can pay the fare." susannah felt herself wholly unequal to the loud task described. "they would never stop for you," she, said. "you are only a boy, and they would know 'twas only mischief." his reply was as before. he would lay five dollars on it that he could stop the boat. she incited him to do this thing also. what faculty of caution the boy possessed was not as yet developed; he left the care for consequences to the sedate lady in the stern, and forgetting his quest of the missouri shore, lay in the path of the steam-boat and howled unmusically, and marred the peace of the placid morning by shouting concerning a runaway slave and a fabulous reward that was offered for him taken alive or dead. it is probable that what he said never rightly reached the ears of the men on the deck, but that they regarded the lady as a possible passenger; the engine was stopped. "we'd better cut now as fast as we can," said the boy, somewhat frightened. he seized his oars excitedly. "or shall i tell them a big yarn about the nigger?" they were but slightly to one side. the prow of the steam-boat, which drew but little water, had already passed below them. a small crowd on the vessel's deck leaned over the paddle-box. standing up in the boat, susannah searched the faces of the men looking down. they all looked at her. she singled out the captain by some sign in his dress, and pleaded urgent necessity for travelling with him. "look here," said the boy, looking up at her from beneath, "i call that a low-down, mean sort of thing to do. why didn't you tell me square? i'd have brought you if you wanted do come." she pleaded with the boy too. "it was better for you not to know my secrets. if they ask you in the city you can say that you didn't know." a dozen hands were held out to help her to climb the ladder on the shelving paddle-box. "keep off," they cried to the boy, and he swung away from the churning wheel. susannah stood upon the deck pale and trembling. the magnitude of the step came upon her, and she was beset by natural timidity and the painfulness of her dependence. the men who stood around her with the right to question were not of a low class. the captain, brawny and respectable, spoke for the group. behind him was a short but dignified gray-haired gentleman whom she took to be the present or former governor of the state of kentucky, of whom the boy had spoken. with him were several men who appeared to have some fair title to gentility. other passengers pressed in an outer circle. she would fain have explained herself more privately, but she could not endure to accept the privileges of the boat without explaining first that she was not able to pay for them. "gentlemen, i have no money. i am entirely unprotected. i have escaped in fear of my life from nauvoo." she spoke instinctively, only desiring to set herself right, but when the words were said she knew that she had helped to heap opprobrium on the sect in whose cause so short a time ago she would have died. the passengers were missourians, as was the captain. among them went a whisper of chivalrous pity for her and of execration for the prophet and his followers. "madam," said the captain, "any lady as is escaping from those devils has the freedom of this boat, and no ticket required, as long as i'm in command. isn't that so?" he asked of the crowd. the murmur broke into an open chorus of enthusiastic speech. wild and deep as was her panting anger against smith's oppression, susannah shrank. the thought of profiting by this spirit of partisan hatred scorched her heart. the kentucky governor, a dapper man, who had been regarding her with a temperate and critical eye, now, urged by her obvious distressed timidity, came forward. "how did you get among the mormons, may i ask?" "my husband," faltered susannah, "but he is dead." it would appear that her words tallied with some conclusion he had been drawing concerning her, for without further parley susannah found herself being led in a formal manner down the companion-way. the brief report which she had given of herself had preceded her through the boat. she heard the passengers whom she left on the deck making sentimental remarks. two coloured girls who were washing dishes in a pantry came to its door and gasped with emotion as they stared at her. in the saloon the coloured waiters gaped. at the farther end of the saloon a stout and magnificent lady in silk and diamonds was seated before innumerable viands which were spread in circles around her plate. she stopped eating while her husband presented susannah. she alone of all upon the boat seemed to be overburdened by no surge of sentiment or curiosity. she was a most comfortable person. seated in safety beside her, susannah could indulge the pent-up indignation of her outraged spirit in silent musings upon smith's degradation and, the certain downfall of all righteousness under the new tyranny. and yet--and yet--the shock of the last few days, forcibly as it vibrated through all her nature, could not eradicate the sympathy of years--the memories of hiram and kirtland, haun's mill and the desperate winter's march. justice, her old friend, now her inquisitor, said sternly, "it was in these scenes in which some lost life and some reason that these men lost their moral standards." but her heart cried, "now that _i_ am insulted, i cannot forgive." the words of the governor's wife, cheerful, continuous, and not without diverting sparkle, were an unspeakable rest to susannah, weary above all things of herself. whether because of a strong undercurrent of tactful kindness, or in mere garrulity, the good lady's talk for some time flowed on concerning all things small, and nothing great, like the lapping of the river against the vessel's bows. but at last her companion's situation grew upon her; she enlarged more than once upon her surprise at susannah's advent, and her feelings of extreme relief that she was safely there. "what a mercy!" she sighed comfortably. "such awful people! why, i hear that when any child among them is weak or deformed they just murder it." like one who is enraged with his own kin but cannot hear them falsely accused, susannah contradicted this statement. "it is perfectly true," the governor's wife declared. "i have heard it several times. how long have you been at nauvoo?" "three weeks." "and in that time they offered to kill you! well, i assure you if you had been a sickly child they wouldn't have let you live three days. and they say that that monster they call the prophet has at least a dozen wives." "oh, no." "ten or eleven, at any rate." "he has only one, and he has always been very kind to her." "how they have imposed upon you! where have you been living that you have not heard more of their iniquitous doings than that?" susannah was faint and ill with the conflict within her own breast when the dapper kentucky governor, on business intent, came to them from a group of the smoking men. "james," cried his wife, with an edge of sharpness in her low voice, "this lady doesn't even know a tithe of the enormities that are practised in nauvoo." he shook his head, and said that it was a compliment to susannah's heart and mind that the tenth part had been sufficient to alarm. his manner was stiff and formal, but his disposition seemed very kind. he asked susannah if the mormons had retained all her property, and what destination she now proposed for herself; and then with great delicacy informed her that there was a proposition among the passengers to make a collection, to defray the expenses of her whole journey. susannah's cheek paled again. "how could i return it if it came from so many?" she asked. her white hands were clasping and unclasping themselves. must it indeed be by means of such humiliation that she saved herself from angel's church? the governor determined upon further generosity. "if you would prefer, take it from me as a loan," he said. she gave him ephraim's address. it was so long since she had spoken her cousin's name to any one that tears came when she felt herself bound to explain that she was not certain that he was alive. "he is probably alive. ill news travels fast." she blessed the dapper gentleman for this unfounded opinion, for the kindness that prompted it, more than for all else that he had done. his advice was that susannah should continue upon that boat with them as far south as cairo, in order to take advantage of the steam-boats now plying on the ohio river, so that the expense and weariness of the land journey would be diminished to the small space between the uppermost point on the ohio and the western entrance of the erie canal. there were several men upon the boat, he said, who could commend her to the care of every captain on the ohio. susannah felt too weak and weary to say more in defence of the morals of nauvoo. she could not struggle against the fact that her claim to the generosity of which she stood in such helpless need was recognised and satisfied by the hatred of these gentiles. when in the succeeding days she had time to meditate, while she spent many a long hour on the decks of river-boats watching the shimmering lights and shades that pass upon open river surfaces, the perplexing and contrasting aspects of her situation played in like manner upon her heart. she had suffered so much, such long and deadly ill, as a member of this almost innocent sect, suffered bravely in protest against the vile injustice of the persecution, and now that she was escaping from miseries inflicted by this same sect, she was wrapped in the kindly reverse side of the persecuting spirit, and carried home in it, with all the deference that would be accorded to a lost child. she was too tired and helpless now to defy the good thus given. did all her former suffering go for nothing as a protest against the wrong? with more curious feelings, more involved sentiments, she regarded the history of her more inward life. with what strong protest against the obvious evils attendant upon unreasoning faith had she resisted through many years the infectious influences of belief in an interfering spiritual world. now she had defied smith with a faith in the ideal marriage unsupported by any conscious reason, and when she had looked to the interference of providence, not even in meekness, but in desperate challenge, she had strong impression of being encompassed by invisible power and protection. in vain she said to herself that the simple and unlooked-for method of her escape was one of those coincidences which only appear to support faith, that her deliverance had been of no unearthly sort, but brought about by means doubtfully righteous--consent to trick the boy and to say little on hearing the mormons falsely accused. when she had told herself this, the impression that underneath her folly a guiding hand had impelled and saved her, in spite of her small marring of the work, remained. even while her bosom was swelling with shame at hearing her husband's sect derided, and eating the bread of that derision, and still greater shame at knowing that condemnation was merited, she would find herself resting in the assurance that beyond and beneath all this confusion of pain there was for her and for all men an eternal and beneficent purpose. chapter vi. susannah left the canal boat at rochester. she had borrowed as small a sum as might be, and was now penniless, possessing only her travel-worn garments; she had no choice but to start toward manchester on foot. food was easily to be had; such a woman as susannah had but to enter any house and state her need. she got a long lift on her way from a farmer driving to canandaigua. of the farmer she asked, while her pulses almost stopped, some information about ephraim. "he's kep up the place to a wonderful degree like his father," said the farmer. from this she gathered that ephraim was alive and in better health. she asked no more; her lips refused to form his name again. "the old lady, she was took off with a stroke; she and the old gentleman is laying together in the graveyard." the farmer volunteered this information, and susannah, who had nerved herself to meet ephraim's mother with humility, now wept for her loss. from the town of canandaigua she walked beside the winding river and entered manchester from the west at the hour when the may dusk was melting into moonlight. the public road, then as now, was lined with elms and many an apple-tree. the dusk of the elm branches was flecked with half-grown fluttering leaves, and the outline of the apple branches was heavy with blossom. the air was sweet in the shade of the night-folded petals, the perfume bringing involuntarily the thought of the hum of bees which had gone to rest. there were some new houses on the road, but the tide of progress had here ebbed, leaving the once ambitious village like a rock pool, beautified only by those ornaments of nature which thrive in stillness. there was more on the road of gable and shrub and tree which was familiar than of objects strange to her eye. the few people who were abroad gave her scarcely a glance, the half light veiling all that was foreign in her garb. the round moon hung above the willows of the river. when she came in sight of the white baptist meeting-house she scanned its homely appearance as one looks at the face of an old friend. the yellow light within was put out as she approached. out of the door a group of men were issuing as if from some evening service. what vivid memories the scene brought her!--memories of her uncle singing psalms with slow and solemn demeanour, of her aunt's high and more emotional voice, of the pew in which as a girl she had sat between them, listless and impatient, wondering at times why ephraim remained at home. her uncle and aunt were now lying in the graveyard. she paused a moment at the thought, looking at the small host of modest headstones surrounded by wild-flowers and half-fledged shrubs. it has never been the custom in manchester to cultivate god's acre. above, the branches of the nut-trees stretched themselves in the sweet spring air--they too were just leafing. standing by the low, unpainted rail, susannah wondered in what part of the yard her aunt and uncle lay. she observed that the small coterie of deacons had passed on to the road and dispersed, leaving only one of their number, who was locking the main door with an air of responsibility. susannah did not look twice; she knew that this man was ephraim. he stooped slightly to fit the key in the lock; then, evidently having forgotten something, pushed the door again and went inside. susannah did not wait; she went up the graveyard path and in where the great square windows cast each a strip of light athwart the dark pews. ephraim turned from his errand and met her in the aisle. "ephraim." ephraim croom fell back a step or two, as if his breath was set too quick by joy or fear. susannah could not speak again. at length ephraim stretched out his hands and grasped her arms gently, then more strongly, making sure that she was not a trick of light and shade. then, not knowing at all what he did, he clasped her in sudden haste to his breast. susannah felt his arms wrap about her as if she had been a little child. she had never felt, never conceived, of closeness and tenderness like this. ephraim, his breast heaving and his arms folding closer and closer, was out of himself. there was no conscious meaning expressed by him, but she knew, knew at once without shadow of doubt that he himself had been the dreamer of whom he wrote to her, who had learned so much by yielding all the loves of his heart to one, and that she was that woman. it was a long moment; at last, as if waking from a dream, ephraim relinquished his hold. he leaned against the side of a pew, and his eager look seemed to hold and fold her still. in the dim light she could not see his eye, but she felt the delight of his glance falling upon her, a brighter, softer influence than the mantle of the moonlight. she laid a hand lightly on his shoulder with a motherly touch. "i have startled you, dear ephraim; i hope i have done you no harm." he made as yet no answer but to take her hand, grasping it with rough heartiness as if this was the first moment of their meeting. susannah laughed as women sometimes laugh over their cherished ones for very joy, not amusement. "speak to me," she coaxed. "i have come back to you. do you think we are in a dream?" she let herself kneel on the old floor of the old aisle, and, clasping both his hands, laid them against her cheek. with his returning self, something of his habitual formality of manner would have returned had she remained in any common attitude, but to this coaxing, kneeling queen ephraim (although his whole life had passed without caresses) could not behave with reticence. one thing he did not do. he did not hint that it was unseemly that she should kneel at his feet. chivalry was the very substance of the soul of this son of new england, and no outward seeming could disturb his serene reverence for the woman he loved. he stooped over her, now stroking her hair, how holding her hands close against his heart, now whispering words that in their audible passion were new and strange to his unaccustomed lips. "i am all alone, ephraim. i have no money, no clothes. i have walked most of the way from rochester to-day." "are you very tired?"--as if the fact that she had been walking that day was all that needed his immediate attention. "i was forced to come suddenly. i only escaped with my life. but i have long been wearying to come to you, for since my husband and the child died i have been quite alone." "we heard that they were dead, but that was long ago." there was no tone of reproach in his voice, only curiosity. "you never wrote, and i--i supposed that if you were alive you--you preferred to remain, susy." she did not enter into explanation then. after a while, when he had raised her to her feet and embraced her again, she whispered, "why are you in the meeting-house, ephraim?" "we have been having a prayer meeting," he answered. "and i keep the key because--because my father used to." he gave the reason with an intonation half playful. "i do many a thing now because he did." "i thought that you at least would never become like the others. are they less foolish" (she made a gesture toward the pews to denote their late inmates), "less unjust than they used to be?" as they went toward the croom homestead he answered her words in his manner of meditative good-humour which she knew so well. "i don't know that they are less unjust and less foolish than they used to be, or that i am either, susy, but--it is not good to worship god alone." she pressed close to his side and looked up through the honied blossom of the apple-boughs; the violet gulfs of heaven seemed to be made more homelike by his tones. "the sun, they say, is ninety-three millions of miles away from the earth's surface, susy; and think you that if some of us climb the mountains we are much nearer light than those in the vales?" she remembered sentences which she had conned from his letters which ran like this, and her thought on its way was arrested for a moment by the memory of the spot where she had lost those letters, the thought of the grave by the creek at haun's mill and of her husband's steadfast faith. so they walked in silence, but as they stood by the garden gate under the quince tree, she detained him a moment with a child's desire to hear a story that she knew by heart. "ephraim, you wrote once that you knew a man who loved--" when he had given the answer she wanted, they went up the little brick path, and susannah noticed that the folded tulips and waxen hyacinths flanked it in orderly ranks. their light forms glimmered in the branch shadows of the budding quince. it was true, what people said, that ephraim had not let his father's home decay. the door stood open, as country doors are apt to do. there was a lack of something in the dark appointments of the sitting-room. the traces of busy domestic life were not there, and sadness filled the place of the parents whom she had unfeignedly longed to see again. through a door ajar she saw light in the large kitchens. a candle was upon a table, and an old woman, unknown to her, sat sewing beside it. ephraim, holding a burning match in clumsy fingers, lit a student lamp--the fire of a new hearth. chapter vii. two years after that, ephraim, returning one day from the field, brought with him a poor wayfarer whom he had met upon the road. the stranger was of middle age, with hair already gray and face deeply furrowed. in ragged garments, resting his bandaged feet, he sat propped in the sitting-room. the warm air blowing from rich harvest fields came in at open door and windows. attentive before him, ephraim and susannah sat. "you are one of the latter-day saints?" susannah asked. "i am, ma'am, and it's real strange to hear you say them words, for it's 'mormons' the gentiles calls us." then to her questioning he told the story of the downfall of nauvoo. "there was two causes for the persecution; we had got too powerful and too great for the folks in illinois, just as we had done in missouri; but there was another thing, and that was that wickedness crept in amongst us. 'twasn't as bad as was reported, though, but 'twas there--i'm afraid 'twas there." the man sighed. "it's twelve years now since i joined the saints in missouri and when we were driven out there i went with them to illinois; and i can never believe other but that the latter-day saints has the truth, for the power of it is always to be seen among them; and now that i've lost everything a second time, and know that i have a sickness that i'll never get the better of, i have come east to see my folks once more and to testify to them of the truth." he was going on into vermont, passing by that way that he might refresh his eyes with a view of the sacred hill, and had only remained at ephraim's request to relate his tidings to susannah. "after coming out of missouri i never lived at nauvoo. i had a farm midways, between nauvoo and quincy. as near as i can make out, the scandal they've got agen us, which they've always had agen us because of the wickedness of the gentile mind, began to have some truth in it when rigdon came out with his teaching concerning the nonsense of spiritual wives, which wasn't new with him, for i hear that it's held among all the folks as call themselves 'perfectionists.' well, our prophet made pretty quick work of that doctrine, and he rebuked rigdon in public and private, and packed him out of the place, and no one can say that our prophet has ever done otherwise with any one as has had notions about marriage." susannah sighed. "i have heard that he has acted the same way in several other instances." "you have, ma'am? well, it's strange, too, to hear a gentile say a good word for our prophet, but perhaps, as he came from here, ma'am, you may be some relation of his; and i ask you, is it likely, as he's always acted so severe in that matter, that he should have taught a false doctrine himself? but even some of the saints do say nowadays that he was led away by some strange doctrines before he died; but, for my own part, i believe that the tales have arisen from the sinful natures of many of the men that he trusted; for he was too trustful, and there's apostles and bishops and elders amongst us that are servants of hell. there's been evil work since our prophet's martyrdom, for there's thousands of our people now deluded by them and going out after mr. brigham young and his crew. "you want to know how the prophet's death came about, and i can tell you; for when my disease came on, and the doctor told me 'twas fatal, i started to go up to nauvoo to ask the prophet to lay his hands upon me and heal me. but when i got there the city was all in a buzz, for the cause that some of the elders had got out a paper accusing the prophet of having a lot of ladies for wives. well now, i can tell you how that came about. when our prophet first got the charter for the nauvoo legion there was a man called bennet, who had been general in the american army, and who was steeped in unbelief and ambition, and who came and offered his services to the prophet, and was allowed to build up the nauvoo legion. he was a most sinful man, and the prophet, he knew his sinfulness, but thought that he ought to take any help to build up an army to preserve his people from the fearful persecutions. bennet got hold of the worst side of the worst men we had in the church, among which was the new usurper." he paused here with ire in his eye. "i would be understood to mean mr. brigham young, who has falsely usurped the prophet's place; but there are many of us who will not follow him, no, not one step. the lord will requite him and his confederates, and will establish his true servants." "i fear, my good friend," said ephraim, "that although it is true that the lord will establish his true servants, it is also true that their kingdom is not of this world." "well, sir, tramping along as i've done many a day, with no companion but the disease that's prevailing against me, i've thought that that may be true; but, whichever way it is, bennet set himself to work iniquity, and they say that when the prophet could endure him no longer and gave him the sack, he had the vileness to dress himself up in the prophet's clothes and go about in disguise, talking sydney rigdon's rank spiritual-wife doctrine to the ladies and some of them were such fools that they thought it was the prophet, and that he disguised his voice and kept something over his face in order to work the iniquity in secret. that's what a gentleman who knew very well about it told me. but anyway, when bennet was gone out he wrote awful things to the gentile newspapers concerning the domestic iniquities of nauvoo; and he had his own party in the sacred city, and they up and put their scandals in the public print in the prophet's own city. "but the prophet he rose up and shook himself, like samson when his arms were tied with the withes, and he denounced the wickedness, and went to the house where the paper was published, and kicked the printing press down himself, and burned the paper. and that day he preached most powerful in the nauvoo temple." "we heard that it was on account of the illegality of his action in the printing office that the people of illinois arrested him." the stranger did not answer directly. his mind had passed on to scenes which had stirred him more personally. "i was in the city all the time. the government of illinois sent to arrest mr. smith, but his people rallied round him, and said that in consequence of the lawless persecutions that had passed in missouri they had a right to mistrust the justice of the state. they called out the nauvoo legion, and sent back the constables that had come from carthage. that made the gentiles terribly angry. the illinois militiamen went about saying openly that they would burn down the town and kill every man, woman, and child in it. so then governor ford himself advised our prophet to keep the legion under arms, for he said the gentiles were so furious; but he asked the prophet to go to carthage and pledge himself to appear for the trial when it came on, for it was a civil suit, and no harm could come to him and his. governor ford pledged his honour as the governor of the state. "i had been waiting about the town until the prophet should be less bothered before asking him to heal my sickness, but when i heard that he was going away, then i misdoubted that it would be long before he came back. i thought i'd make a push for it, so i went and hung round the door of the prophet's house. i was only a poor man and i did not like to go in, for the bishops and elders and all the grand folks were going in and out all that day. i heard the things they said, and most of them were saying that the prophet had had a vision, and that if he went to carthage he would never come back alive. they said too that if he stayed, the town would be sacked, and i understood that they were asking him to run away. towards evening i saw a buggy draw up at the back door of the hotel, and all the elders seemed to be holding a meeting, for they were singing hymns; so then it just come to me that they were going to get the prophet off, and i ran down the road to the ferry, for i knew he would have to go that way. i waited in the boat, and the same buggy came down to it, and a man with a cloak on and his hat over his eyes came out and sat in the corner of the boat, and we all knew that it was the prophet, and none of us durst speak to him. but i went over in the boat, for i hoped i'd get up courage to ask him when we came to the other side. when he stood on the shore he seemed like a man that didn't know what to do, although there was horses there for him to take, and he turned round and went off the road up on to a little hill; and i went after him a bit of the way behind, and i came and found him just standing looking at the city, for the river swept round two sides of it so noble like, and blue as the sky above, and the city stood all white, and the temple stood high in the middle, and all of it glistened in the sun. the prophet had taken off his hat, and he stood with his hands folded on the stick he carried, and he just looked and looked at the city. i had never seen a man look like that but once before, and then it was a man i knew whose wife died, and he looked at her face just steadfast like that. i couldn't think to speak to him about myself just then, although i'd got him alone, for my heart was just broke to see how sad he looked, and him just in the prime of life; for it was his own city, and the sound of all its work came over to us as we stood there, and the thousands and thousands of happy homes in it belonged to his own people. "but when i moved a bit he saw me, and he started at first as if i'd been going to shoot him, thinking no doubt that i was an enemy spying on him. at that, because my disease had weakened me, and because i seemed to feel nothing all through me but the grief that he was bearing, i began to cry like a child. "then he stretched out his hands towards the city and i heard him say, 'my lord, thou hast given me this people, and if i leave them without a shepherd they will be stricken and scattered and robbed by the destroyer.' "so then in a few minutes he held out his hand to me, so gentlemanlike, as if i was as good as him, and he said, 'come, my friend, let us go back, and let god determine what we shall do or suffer.' so we went and got on the ferry-boat and went back, and i never spoke to him; but i went with him all the way to his house. "the next morning i heard that he and mr. hyrum were going to set off for carthage to be tried. so i got a horse and went to carthage before them, for i felt then that i cared for nothing but to see the prophet again. but i heard tell how, as they went along, their wives and their friends went with them part way, and they turned back two or three times as they were parting from them, for the prophet said that they would never see his face again. "governor ford he met them at carthage with a great to-do. he pledged the honour of the state that they should be safe, and he had the troops drawn upon either side, and he passed down between them with the prophet and mr. hyrum and showed them himself into the gaol. the prophet said that it was illegal to put them in the gaol, for it was a civil matter, and governor ford said, for i heard him, that it was because they would be safer there. i was standing just behind the line of soldiers jostling up with the crowd, and i heard the governor say, 'i pledge you my honour, and the faith and honour of this state, that no harm shall come to you while undergoing this imprisonment.' so then they were shut in; but the crowd and the soldiers remained in the streets, and i heard enough to know that harm would come. "the next morning the governor went away from carthage, to be out of it, and that day, in the afternoon, a mob of men with faces painted like indians came out with guns, and we knew that their purpose was to murder the prophet. i went to the gaol and sat upon the steps, and the militia, which was called the carthage greys, came out, and halted, about eight rods from the gaol, and i thought at first that they would fire on the mob when they came, but they never moved, but stood and looked on. so the murder was done by them all in cold blood as well as by the mob." "did you see him die?" asked susannah with white lips. "if he was a relation of yours, ma'am, i can tell you that he died like a man. first i thought that i would spend what little strength i had left in fighting the mob at the door, and that they should not go in except over my body; but the gaoler opened the door in pretence of finding out what was the matter, for he was in the plot; so i thought that i would run up and give warning. but by the time i got to the door of the upper room where the prophet was, the mob was up behind me, so i never rightly knew what i did, for they knocked me down just within the room. there were four or five men with the prophet and mr. hyrum, and these kept the mob back for a few minutes at the door, but a bullet hit mr. hyrum in the head, and i saw the prophet leaning over him, and he said in a voice that was very sad, 'my dear, dear brother!' "then the prophet stood up quite calmly and pulled out a pistol and shot at the mob until all its barrels were discharged. his firing made the men hold back, for a good number of the mob were struck. then they came on again until the door was literally full with muskets and rifles, but i was lying on the floor below the shots, so i saw them pass over my head. the very walls were riddled with them, and the prophet stood in the midst of the shots and threw up his hands towards heaven and cried, 'o lord, my god.' then, not knowing what he did, he staggered to the window, dying from his wounds, and he fell outside the window, and i heard that the mob out there propped up his body and used it for a target." susannah rose up with clenched hands and pitiful face, but she went out of the room, leaving the two men together. "were you injured?" asked ephraim of the stranger. "well, sir, i was bruised by being trampled on, but the gaoler got hold of me and dragged me into an iron cell and locked me in, and the next morning he came and let me out." "that was a year ago," said ephraim. "have you been in nauvoo since then?" "yes, i went back. i wanted to know, sir, what would come, and take my share of the suffering after seeing the prophet die so courageous; but, sir, the church is sorely divided. i didn't like to say it before your lady, for i see that she's got some one she cares for amongst us, but there's a strong party among the apostles and elders that are worshippers of baal, and are most evil in their conduct and practice, and are apostate, though they call themselves followers of the prophet. and mr. brigham young is at the head of them. it's a bad thing that the illinois militia is set out to fight against us and turn us out of the city without mercy, but it's a sorer thing that the greater part of our people, being ignorant, will follow mr. brigham young; and he's bent on going west, sir, into the heart of the rocky mountains, where he can set up a kingdom of his own. his teaching is against good doctrine in two respects; he says that they will wax strong there until they can avenge the blood of their brethren who have been hunted and slain, and that the elders and apostles will live like the patriarchs of old, and have many wives, in order to build up the church." "and has the other party in your sect no strength to resist?" "very little strength, sir, except that god is on the side of the righteous; but mrs. smith, the prophet's widow, with his sons and many hundreds of us, will not give in to the evil, but will stay in illinois and missouri in face of the worst that persecution can do, for it was thereabouts that the prophet said that the holy city should be, and he gave us no word to kill and destroy our fellow-men; and although perhaps he was led away and sinned sometimes as other men do, it is a scandalous lie to say that he thought to teach wickedness and falsehood to his church." "i wonder," asked ephraim within himself, "if that is true, or what strange secret that troubled soul took with him to the other side of death?" in the evening after the stranger was gone susannah sat with ephraim in the old doorway. before them, mid the harvest fields, winding over hill and dale, lay the long white road which led to the hill of smith's early visions--the road on which susannah had set forth with angel halsey on her wedding journey. "you are a-weary, wife, to-night," said ephraim. he smoothed the hair upon her brow. "you have exhausted yourself with long weeping, and yet--" he did not say, "have you reason to bemoan this man's tragic end?" for he knew that more sacred memories had caused the tears; of these some faint jealousy rose in his breast and kindness sealed his lips. she told him the truth in very simple words such as loving women use. "to-day i seemed to see" (she laid her hand across her knit brows) "all the passion of it again, the wrong, the right, the misery--from the day that angel and i went out with such young passionate desire to divide the right from the wrong. i could see angel and my baby shot before my eyes as joseph smith was shot. it is terrible to see death come that way. but they are all three lying now in the perfect peace of death." she put her hand in his. "then, dear, my mind came back, from the rage and terror of war. i thought of their peace and of you--how god has healed my life by your love, and given me such joy. is he not able to provide for the healing of the nations?" the end. new witnesses for god ii. the book of mormon * * * * by b. h. roberts, author of "the gospel," "outlines of ecclesiastical history," "mormon doctrine of deity," "defense of the faith and the saints," "the prophet-teacher," etc., etc. * * * * in three volumes vol. ii. * * * * the deseret news salt lake city 1909 preface. the following work was begun twenty-two years ago, in england, when the author was in that land on a mission, as assistant editor of the _latter-day saints' millennial star_. it was the author's design then to make the treatise on the book of mormon the first volume under the general title "new witnesses for god"; but after some progress in collecting and arranging the materials had been made, the thought occurred to him that the prophet joseph smith in chronological order, if not in importance, preceded the book of mormon in the introduction of god's witnesses in this last and great dispensation. the materials of this work, therefore, so far as they had been collected, were laid aside and work was begun on the treatise of joseph smith as a witness for god; which, however, because of many other demands upon the author's time, was not published until 1895. meantime work was continued from time to time upon the treatise of the book of mormon; and in 1903-4-5, the materials were used, substantially as in their present form, as manuals for the senior classes of the young men's mutual improvement associations. the work has undergone a thorough revision at the hands of the author, and is now to take the place in his writings designed for it so long ago. while the coming forth of the book of mormon is but an incident in god's great work of the last days, and the book itself subordinate to some other facts in that work, still the incident of its coming forth and the book are facts of such importance that the whole work of god may be said, in a manner, to stand or fall with them. that is to say, if the origin of the book of mormon could be proved to be other than that set forth by joseph smith; if the book itself could be proved to be other than it claims to be, _viz_., and chiefly, an abridged history of the ancient inhabitants of america, a volume of scripture containing a message from god to the people to whom it was written--"to the lamanites [american indians], who are a remnant of the house of israel; and also to jew and gentile; written by way of commandment, and also by the spirit of prophecy and revelation"--if, i say, the book of mormon could be proved to be other than this, then the church of jesus christ of latter-day saints, and its message and doctrines, which, in some respects, may be said to have arisen out of the book of mormon, must fall; for if that book is other than it claims to be; if its origin is other than that ascribed to it by joseph smith, then joseph smith says that which is untrue; he is a false prophet of false prophets; and all he taught, and all his claims to inspiration and divine authority, are not only vain but wicked; and all that he did as a religious teacher is not only useless, but mischievous beyond human comprehending. nor does this statement of the case set forth sufficiently strong the situation. those who accept the book of mormon for what it claims to be, may not so state their case that its security chiefly rests on the inability of its opponents to prove a negative. the affirmative side of the question belongs to us who hold out the book of mormon to the world as a revelation from god. the burden of proof rests upon us in every discussion. it is not enough for us to say that if the origin of the book of mormon is proved to be other than that set forth by joseph smith; if the book itself be proved to be other than it claims to be, then the institution known as "mormonism" must fall. we must do more than rest our case on the inability of opponents to prove a negative. the security of "mormonism" rests on quite other grounds; and, from a forensic standpoint, upon much more precarious ground; for not only must the book of mormon not be proved to have other origin than that which we set forth, or be other than what we say it is, _but we must prove its origin to be what we say it is, and the book itself to be what we proclaim it to be--a revelation from god_. from these remarks the reader will observe, i trust, that while i refer to the coming forth of the book of mormon as an incident, and the book itself as a fact subordinate to some other facts connected with the great work of god in the last days, i have by no means underrated the importance of the book of mormon in its relation to god's work of the last days as a whole. it is to meet the requirements of this situation that i have been anxious to add my contribution to the gradually accumulating literature on this subject, both within and without the church, both upon the affirmative and the negative side of the question. my treatise is divided into four parts: i.--the value of the book of mormon as a witness for the authenticity and integrity of the bible; and the truth of the gospel of jesus christ. ii.--the discovery of the book of mormon and its translation, migrations, lands, intercontinental movements, civilizations, governments, and the religions of its peoples. iii.--evidences of the truth of the book of mormon. iv.--objections to the book of mormon considered. it will be seen from the titles of these divisions that parts i and ii are really only preparatory in their nature. the more interesting field of evidence and argument is not entered until part iii is reached. but parts i and ii, if not so intensely interesting as the divisions devoted to argument, they are, nevertheless, every whit as important. it goes without saying that the success of an argument greatly, and i may say fundamentally, depends upon the clearness and completeness of the statement of the matter involved; and it is frequently the case that a proper setting forth of a subject makes its truth self-evident; and all other evidence becomes merely collateral, and all argument becomes of secondary importance. especially is this the case when setting forth the book of mormon for the world's acceptance; in which matter we have the right to expect, and the assurance in the book itself that we shall receive, the co-operation of divine agencies to confirm to the souls of men the truth of the nephite record; that as that record was written in the first instance by divine commandment, by the spirit of prophecy and of revelation; and as it was preserved by angelic guardianship, and at last brought forth by revelation, and translated by what men regard as miraculous means, so it is provided in god's providences, respecting this volume of scripture, that its truth shall be attested to individuals by the operations of the holy spirit upon the human mind. "when ye shall receive these things," says the prophet moroni, referring to the writings of the nephites, "i would exhort you that ye would ask god, the eternal father, in the name of christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in christ, he will manifest the truth of it unto you, by the power of the holy ghost. and by the power of the holy ghost ye may know the truth of all things." this must ever be the chief source of evidence for the truth of the book of mormon. all other evidence is secondary to this, the primary and infallible. no arrangement of evidence, however skilfully ordered; no argument, however adroitly made, can ever take its place; for this witness of the holy spirit to the souls of men for the truth of the nephite volume of scripture, is god's evidence to the truth; and will ever be the chief reliance of those who accept the book of mormon, and expect to see its acceptance extended throughout the world; for, as the heavens are higher than the earth, so must the testimony of god forever stand above and before the testimony of men, and of things. i confess that these reflections have a saddening effect upon one who undertakes to set forth what he must confess are but the secondary evidences to the truth of the book of mormon, and make an argument that he can never regard as of primary importance in the matter of convincing the world of the truth of the work in the interest of which he labors. but i trust these reflections will help my readers to a right apprehension of the importance of parts i and ii, the importance of a clear and, so far as may be, a complete statement of the incidents connected with the coming forth of the book, and also of its contents. to be known, the truth must be stated, and the clearer and more complete the statement is, the better opportunity will the holy spirit have for testifying to the souls of men that the work is true. while desiring to make it clear that our chief reliance for evidence to the truth of the book of mormon must ever be the witness of the holy spirit, promised by the prophet moroni to those who will seek to know the truth from that source; and desiring, also, as i think is becoming in man, to acknowledge the superiority of god's witness to the truth as compared with any evidence that man may set forth--i would not have it thought that the evidence and argument presented in parts iii and iv are unimportant. secondary evidences in support of truth, like secondary causes in natural phenomena, may be of firstrate importance, and mighty factors in the achievement of god's purposes. i only desire by these remarks to place the matters to be considered in their right relations. b. h. roberts. salt lake city, march, 1909. table of contents. part i. the value of the book of mormon as a witness for the authenticity and integrity of the bible, and the truth of the gospel of jesus christ. chapter i. the bible in the nineteenth century. chapter ii. the witness of the western hemisphere. chapter iii. the purposes for which the book of mormon was written. part ii. the discovery of the book of mormon and its translation.--migrations, lands, intercontinental movements, civilizations, and the religions of its peoples. chapter iv. how joseph smith obtained the book of mormon. chapter v. the translation of the record--martin harris amanuensis. chapter vi. translation of the record (continued)--oliver cowdery, amanuensis. chapter vii. the manner of translating the book of mormon. chapter viii. publication of the record. chapter ix. an analysis of the book of mormon. chapter x. migrations to the western hemisphere and the nations that arose from them. i. jaredites- migration and place of landing. capital and centers of civilization. extent and nature of civilization. numbers. literature. government. religion. history. ii. the nephites. lehi's colony. mulek's colony. chapter xi. book of mormon lands. chapter xii. inter-continental movements of book of mormon people. nephite movements southward. nephite movement northward. chapter xiii. government and religion among the nephites. nephite government. religion. the people of mulek. government and religion. the lamanites. civilization, government, religion. part iii. evidences of the truth of the book of mormon. chapter xiv. classification of evidences. chapter xv. direct external evidences. the testimony of the three witnesses. the testimony of the eight witnesses. chapter xvi. direct external evidences--the three witnesses--subsequent life and testimonies. oliver cowdery. chapter xvii. direct external evidences--the testimony of the three witnesses--subsequent life and testimonies (continued). david whitmer. chapter xviii. direct external evidences--testimony of the three witnesses--subsequent life and testimonies (continued). martin harris. chapter xix. direct external evidences--reflections upon the testimonies of the three witnesses. chapter xx. direct external evidences--testimony of the eight witnesses. christian whitmer. jacob whitmer. peter whitmer, jr. john whitmer. hiram page. joseph smith, sen. hyrum smith. samuel harrison smith. chapter xxi. direct external evidence--reflections on the testimony of the eleven witnesses. chapter xxii. the testimony of incidental witnesses. chapter xxiii. the probability of joseph smith's story of the origin, translation and final disposition of the plates of the book of mormon. i. the ministration of angels is neither unscriptural nor unreasonable. ii. to believe in media for ascertaining divine knowledge is neither unscriptural nor unreasonable. iii. of returning the plates of the book of mormon to moroni. iv. on the loss of one hundred and sixteen pages of manuscript, being the translation of the first part of mormon's abridgment of the nephite records. chapter xxiv. indirect external evidences--american antiquities. preliminary considerations. i. what the book of mormon requires as to the location and character of the jaredite civilization. ii. what the book of mormon requires as to the location, extent and nature of the nephite civilization. chapter xxv. indirect external evidences--american antiquities. preliminary considerations (continued). iii. of the probability of intercourse between the eastern and western hemispheres during jaredite and nephite times. iv. the western world since the close of the nephite period--the lamanite civilization. v. of the writers on american antiquities. chapter xxvi. indirect external evidences--american antiquities. i. the evidence of the existence of ancient civilizations in america. ii. chief centers of ancient american civilization. copan. palenque. chapter xxvii. indirect external evidences--american antiquities (continued). i. antiquity of american ruins. ii. successive civilizations. iii. peruvian antiquities. iv. the mound builders. summary. chapter xxviii. external evidences--american traditions and mythologies. i. the creation. ii. the flood. chapter xxix. indirect external evidences--american traditions and mythologies (continued). iii. tradition of the tower of babel. iv. migrations. pronouncing vocabulary to aid the reader in pronouncing accurately book of mormon names and also the difficult spanish and mexican proper names found in the body of this work, where it treats of american antiquities, we append, first, the rules of pronounciation of the book of mormon names formulated at the book of mormon convention held at the brigham young university, provo, may, 1903; and, second, a list of the spanish and mexican words--chiefly proper names--and their pronounciation in english. for the pronunciation of the spanish and mexican names i am indebted to professor john m. mills of the latter-day saints' university, salt lake city, utah. rules for the pronunciation of book of mormon names "words of two syllables to be accented on the first syllable. "words of three syllables to be accented on the second syllable with these exceptions, which are to be accented on the first syllable; namely: amlici (c, soft); amnion; antipas; antipus; corihor; cumeni; curelom; deseret; gazelam; helaman; joneam; korihor; tubaloth. "words of four syllables to be accented on the third syllable with the following exceptions, which are to be accented on the second syllable; namely: abinadi; abinidora; amalickiah; aminadi; aminadab. "ch is always to be pronounced as k. "g at the beginning of a name to be always pronounced 'hard.' "i final, always to take the long sound of the vowel. list of spanish and mexican proper names and their pronunciation a acolhuas (ah col'wahs) acosta (ah cos'tah) acxiquat (ak he'quat) acxopil (ak ho'peel) ahahuetl (ah ha way'tl) ahpop (ah'pope) allabahamah (ah yah bah hah'mah) amautas (ah mah oo'tas) amoxoaque (ah mo wha'ky) antisuyu (an tee su'yu) atitan (ah tee tan') atonatiuh (ah to nah'tee oo) anahuac (ah nah wak') aymara (i mah'rah) aztlan (as tlan') b balam agab (bah lam'ah gab) balam quiche (bah lam kee chay') boachia (bwa chee'ah) bochica (bo chee'kah) boturini (bo too ree'nee) brasseur de bourbourg (brah sieur doo boor boor) c caha paluma (kah'hah pah loo'mah) cakixaha (kah kee hah'hah) calel ahus (kah lail'ous) camalotz (kah mah lo'tz) capichoch (ka peech'och) carli (kar'lee) carreri (kah ray'ree) camanco kah pac') ce calli (say ca'ye) cecumbalam (say cum bah'lam) chap ul tepee (cha pool'tay peck) chialman (chee ahl'man) chiapas (ehee ah'pass) chichen itza (chi chen eat'sah) chicomoztoc (chi comb os'tok) cholula (cho lu'la) cholultecs (cho lool'tecks) chomeha (cho may'hah) cioacoatl (see wa kwa'tl clavigero (cla vee hay'ro) colhuacan (coal wab can') colla (ko'ya) cantisuyu (cone tee su'yu) cortez (car teth--mexican cortes') coxcox (cos'cos) cozas (co sas') cukulcan (koo kool can') cundunamarco (koon doona mar'ka) cuzco (koos'co) coatzacoalcos (kwats ah kwal'cos) d de las casas (day las ca'sas) dupaix (du pay') f fuentes y guzman (fwen tes e goose man') g gomara (go mah'ra) gregorio garcia (grey go'rio gar see'ah) guanacauri (gwa'na cow'ree) guarani (gwa rah'nee) guatemala (gwa teh mah'la) gucumatz (goo koo matz') h herrera (a ray'rah) hogates (o gah'tes) honduras (own doo'ras) huamantaco amauto (hwa man ta'co ama oo'ta) huaves (hwah'ves) huehue talapalan (way way tah la pah ian') huemac (way mack') huitzitzilin (weet seet see leen') huitziton (weet see tone') hurakan (oo rah kan) i ilocab (e lo cab') iqui balam (e kee bah'lam) istli (east'lee) ixtlilxochitle (east leel ho-che'etl) izcalli (eas ca yee) j jiutemal (hugh tay mal') juitemal (whee tay mal) k kabah (kah'bah) l loak ishtohooloo aba (lo akish to hoo'loo ah'ba) m mahucutah (mah hoo cooth) malinalli (mah lee naw ye) mama oello (ma ma way'yo) manco capac (man co capac') mar barrnejo (mar bar nay'ho) mendieta (men dee a tah michoacan (me choa can') mictlanteuctli (meek tlan tenk tli) mijes (me'hays) mitla (me'tla) mizes (me says) miztees (meas'tecks) montesinos (mon tay see'nos) munez de la vega (moon yes'day la vay'ga) n nadaillac (nah day lac') nata (nah ta) naliuatl (na watl) nahuatlacs (na wat lacs) nimaquiche (nee ma kee chay') o oajaca (oali ha'ca) ozaca (o sah'ca) p palenque (pah len'kay) pamutla (pah moot'la) panoaia (pa no ah'ya) pantlan (pan tlan') panuco (pa noo co) paye tome (pah ye to'me) puhua manco (poo wha man co) q quetzalcohua (kate sal'qua) quequetzalcohua (kay kate sal'qua tl) quetzalcohuatl (kate sal qua'tl) quilaztli (kee las'tlee) quirigua (kee ree'gua) quito (kee to) r rosales (ro sah'les) s sahagun (sah hah'gun) sierra de cocotl (see a'ra day co co'tl) suchiquecal (soo chee kay'cal) t tahuantin-suya capac (tah whan teen'-soo-ya-ca pac) talma (tal'ma) tamoauchan (ta mwa chan) tamub (tah moob') tapallan (tah pah yan) tecpatzin (teck pat seen') tehuantepec (tay wan'tay peck) temazcalli (tay mas cah'ye) teocallis (tayo cah'yees) teocysactli (tayo see sac'tlee) teotes (tayo tes) tezcatlipoca (tes cat tee po' ca) tezpa (tes'pee) titicaca (tee tee ka'ka) tlacapan (tla ca pan') tlaloc (tla lock') tlaloques (tla lo kes) tlamanalco (tla ma nal'co) tlapallan (tla pa yan') talascatec (tlas cal tes) tlatelolco (tla tay lol'co) teatl (tay otl) toltan (tol tan') tonacatecutli (to nali cah tay coo'tlee) tonacatecutle (to nah cah tay coo'tlay) topolitzin (to po lit seen') torquemada (tor kay mah'dah) tschudi (tchew dee) tuccabatches (tuc cah bah'ches) tulan-zaiva (too lan-si va) tzontemoc (tson tay moak') tzununiha (tsoo noo ne'a) u usumacinta (oo soo ma seen'ta) utatlan (oo ta tlan') uxmal (oox mal') v vemac (vay mack') veytia (vay tee'a) viracocha (vee ra co cha) votan (vo tan') w wixipecocha (week see pa co' cha) x xecoicovach (hay coat co vach') xelhua (hay loo'ah) xibalba (he bai'bah) ximinez (he me nais') xochiquetzal (ho chee kate sal) y yaqui (ya'kee) ytztlacoliuhqui (eats tla co lee oo'kee) yucatec (yu ca tec') z zaculi (sa coo'lee) zamna (sam'na) zocheqnetzal (so chay kate'sal) zopotec (sa'po tec) zumarra (su mar ra) forewords. i. new witnesses for the truth of god's word assured. it is a happy omen, that, while so much of the literature of our times is marked by a tone of infidelity, and especially by a disparagement of the evidences of the authenticity and inspiration of the scriptures, there is in other quarters an increasing readiness to make the choicest gifts of modern science and learning tributary to the word of god. the eclipse of faith is not total. and it is an additional cause for gratitude to the god of providence and of revelation, that, even at this remote distance of time from the date of the sacred oracles, new evidences of their credibility and accuracy are continually coming to light. how much may yet remain, buried under barren mounds, or entombed in pyramids and catacombs, or hidden in the yet unexplored pages of some ancient literature, it were vain to conjecture; but of this we may be sure, that if any new forms of evidence should hereafter be needed, to meet any new forms of unbelief, and authenticate afresh the word of truth, they will be found deposited somewhere, waiting for the fulness of time; and god will bring them forth in their season, from the dark hieroglyphics, or the desert sands, or the dusty manuscripts, to confound the adversaries of his word, and to "magnify it above all his name."--"historical evidences of the truth of the scripture records," by george rawlinson, m. a. american edition, 1885. ii. the world's hunger for knowledge of the christ. "were a parchment discovered in an egyptian mound, six inches square, containing fifty words which were certainly spoken by jesus, this utterance would count more than all the books which have been published since the first century. if a veritable picture of the lord could be unearthed from a catacomb, and the world could see with its own eyes what like he was, it would not matter that its colors were faded, and that it was roughly drawn, that picture would have at once a solitary place amid the treasures of art."--rev. john watson, d. d. (ian maclaren) "life of the master," prologue. iii. the book of mormon a witness for the christ. "and i, nephi, beheld that the gentiles that had gone out of captivity, were delivered by the power of god out of the hands of all other nations. and it came to pass that i, nephi, beheld that they did prosper in the land; and i beheld a book, and it was carried forth among them. and the angel said unto me, knowest thou the meaning of the book? and i said unto him, i know not. and he said. behold it proceedeth out of the mouth of a jew; * * * * and he said unto me, the book that thou beholdest is a record of the jews, which contains the covenants of the lord which he hath made with the house of israel; and it also containeth many of the prophecies of the holy prophets. * * * * and it came to pass that i beheld the remnant of the seed of my brethren, and also the book of the lamb of god, which had proceeded forth from the mouth of the jew, that it came forth from the gentiles, unto the remnant of the seed of my brethren. and after it had come forth unto them, i beheld other books, which came forth by the power of the lamb, from the gentiles, unto them, unto the convincing of the gentiles, and the remnant of the seed of my brethren, and also the jews, who were scattered upon all the face of the earth, that the records of the prophets and of the twelve apostles of the lamb [the bible] are true. and the angel spake unto me, saying. these last records which thou hast seen among the gentiles, shall establish the truth of the first, which are of the twelve apostles of the lamb, and shall make known the plain and precious things which have been taken away from them; and shall make known unto all kindreds, tongues and people, that the lamb of god is the son of the eternal father, and the savior of the world; and that all men must come unto him, or they cannot be saved."--i. nephi xiii. part i. the value of the book of mormon as a witness for the authenticity and integrity of the bible, and the truth of the gospel of jesus christ. new witnesses for god. ii. the book of mormon. chapter i. the bible in the nineteenth century "the bible in the nineteenth century" will yet form an interesting subject for a volume. the writer of it will recount the attacks made upon the sacred volume by unbelievers, and the defense of it by faithful christian and jewish scholars. he will also be under the necessity of writing the history of the betrayals of the holy scriptures by pretended friends; and he will say such betrayals were more mischievous than the attacks of avowed enemies. he will balance the harm done by the attacks and the betrayals, against the good accomplished by the defenses, and give the net result of gain or loss. which will preponderate? the nineteenth century was prolific in both assaults and defenses; and much valuable material was collected from unexpected quarters for the defense of the scriptures; but for all that it is doubtful if in what is recognized as the christian world the faith of the christians in the bible, as the veritable word of god, was as sound and absolute at the close of the nineteenth century as it was at the commencement of it. this is not saying that what is regarded as old fashioned faith in the bible has been entirely banished, or totally eclipsed. there are those, and many of them, thank god, who still revere the bible as the word of god, and therefore hold it true, and take it as a lamp to their feet, as a guide to their path. but there has arisen within christendom itself--and chiefly within the nineteenth century--a class of bible scholars who have done much mischief to faith in the bible; who make it part of their boast that in their study of the bible they have dropped the theological attitude towards it, viz., the preconception that the bible is the word of god, on which conception men were wont to reason: god is a god of absolute truth; the bible is the word of god; therefore the bible is absolutely true. this position they now abandon and take up what they are pleased to call the "literary attitude or method." that is, they approach the bible without any preconception whatsoever. they take up the collection of books forming the bible as they would take up any other body of literature; as they would english, french, or german literature. "this method," says one high in authority in the new school of critics, "assumes nothing. it leaves the conclusion of the questions whether the bible came from god, in what sense it came from god, how far and to what extent it came from god, all to be determined by examination of the book itself. this i call the literary method." [1] "this method," says another, "leads to the investigation of the origin, authorship, and meaning of the several books of the bible, and the credibility of the history which it contains." [2] concerning in what those of the literary school are agreed, and in what their method results, as to the old testament, i quote the following: they are generally agreed in thinking that the book of genesis is composed of three or four or more documents woven together by some ancient editor in one continuous narrative. they are generally agreed in thinking that the book of the covenant, [3] with the ten commandments at its forefront, is the oldest book in the bible; that the history in which that book of the covenant is embedded was written long subsequent to the time of moses. they are generally agreed in thinking that the book of deuteronomy, embodying a later prophet's conception of mosaic principles, was not written or uttered by moses himself in its present form, but some centuries after the death of moses. they are generally agreed in thinking that the book of leviticus was written long subsequent to the time of moses, and so far from embodying the principles of the mosaic code embodies much that is in spirit adverse if not antagonistic to the simple principles of mosaism. they are generally agreed in considering that we have in the books of kings and chronicles history and belles lettres so woven together that it is not always possible to tell what is to be regarded as belles lettres and what is to be regarded as history. they are generally agreed in the opinion that job, while it treats of history about the days of moses, or even anterior thereto, was written later than the time of solomon; that very little of the hebrew psalter was composed by david; that most of it was composed in the time of the exile or subsequent thereto; that solomon's song was not written by solomon, and is the drama of a pure woman's love, not a spiritual allegory; that the book of isaiah was written certainly by two authors and perhaps more, the later book being written one hundred years at least after the earlier and by a prophet now unknown; that the book of jonah belongs to the series of moral instruction through fiction, and that the book of daniel conveys moral instruction by means of, to use dean farrar's phraseology, one of these "splendid specimens of the lofty moral fiction which was always common among the jews after the exile." [4] another recognized authority in the same field of learning in summing up the results of the so-called "higher criticism," says: it has thus far done an inestimable service in the removal of the traditional theories from the sacred books, so that they may be studied in their real structure and character. . . . . the higher criticism shows us the process by which the sacred books were produced, that the most of them were composed by unknown authors, that they have passed through the hands of a considerable number of unknown editors who have brought together the older material without removing discrepancies, inconsistencies and errors. in this process of editing, arranging, addition, subtraction, reconstruction and consolidation, extending through many centuries, what evidence have we that these unknown editors were kept from error in all their work? [5] such dissecting as this can have but one general result--death of reverence for the bible; death of faith in it, as the revealed word of god. the authenticity of the bible by it is left doubtful; for while this method of criticism succeeds, with those who affect it, in proving that moses is not the author of the five books for so many centuries accredited to him, it fails to tell us who is the author of those books. this higher criticism tells us that there are two and perhaps more, authors of the book of isaiah's prophecies; that the last twenty-seven chapters were not written by the great hebrew prophet whose name the book bears; but it fails to tell us who is the author of them. nor can it be determined even when the unknown author lived. the same is true as to the other books of the old testament upon whose authenticity this system casts its shadow. the system is wholly destructive in its tendencies; it unsettles everything, it determines nothing, except that everything with reference to the authenticity, time of composition, inspiration, and credibility of the old testament is indeterminable. "it leaves everything hanging in the air," says one able critic of higher criticism. "it begins in guesses and ends in fog. at all events the result leaves us in a hopeless muddle, and, when that is the only thing settled, the proposed solution is self-condemned." [6] and yet the doctor of divinity who wrote that sentence, rev. a. j. f. behrends, when he comes in his treatise to remark upon the extent to which the destructive criticism obtains, has to confess that in eight of the most famous german universities [7] possessing theological faculties, and numbering seventy-three professors in all, thirty of those professors upheld and taught the destructive criticism; while forty-three were counted conservatives. [8] a more significant admission, as showing the rapid increase of the radicals, or liberals, as the upholders of the destructive criticism are called, will be found in the following statement concerning the same theological faculties. "the so-called liberal wing has increased from ten to thirty during the last twenty-five years; and the conservatives have been reduced from fifty to forty-three." of the american universities where the destructive criticism obtains, dr. behrends names eight; [9] and eighteen where "conservative criticism holds its ground." [10] it should be remembered that these are admissions of one upholding the conservative criticism as against radical criticism. the claims of the radical school for the success of their methods are much more sweeping than the admissions allow. but taking the extent to which the destructive criticism obtains, even at the estimate of those who are opposed to it, and who for that reason reduce its triumphs to a minimum, yet it must be admitted that it has succeeded in making very marked progress. it permeates all protestant christian countries; and all protestant christian sects. it is more in evidence in the churches than in the schools; and tinctures all protestant religious literature. there is scarcely any necessity for unbelievers in the bible assailing it from without; the destruction of faith in it as an authentic, credible, authoritative revelation from god, whose truths when rightly understood are to be accepted and held as binding upon the consciences of men, is being carried on from within the churches who profess to hold the bible in reverence, more effectually than it could be by profane infidels. doctors of divinity are more rapidly undermining the faith of the masses in the bible than ever a voltaire, a paine, a bradlaugh or an ingersoll could do; and that may account for the singular circumstances of absolute silence at present on the part of popular infidel writers and lecturers. [11] it is not my purpose here to enter into a discussion of the merits or demerits of higher criticism; to point out what is true in it, and what false. i am merely calling attention to a condition that has been created by that method of bible treatment, viz., a condition of rapidly increasing unbelief among the masses in the bible as the undoubted word of god. the learned who are leaders in the new method of bible criticism, after destroying confidence in the authenticity of almost every book of the old testament; after questioning the credibility of the greater part of all those same books; after retiring some of the books from the dignified realm of reliable history to the questionable station of belles-lettres; after saying, "we are obliged to admit that there are scientific errors in the bible, errors of astronomy, of geology, of zoology, of botany, and anthropology;" after saying, "there are historical mistakes in the christian scriptures, mistakes of chronology and geography, errors of historical events and persons, discrepancies and inconsistencies in the historians, which cannot be removed by any proper method of interpretation;" after reducing the inspired writers to the level of just ordinary historical, poetical, and fiction-writing authors, by saying that the foregoing enumerated errors in the sacred books "are just where you would expect to find them in accurate, truthful writers of history in ancient times," and that the sacred writers merely "used with fidelity the best sources of information accessible to them--ancient poems, popular traditions, legends and ballads, regal and family archives, codes of law and ancient narratives," and "there is no evidence that they received any of this history by revelation from god, there is no evidence that the divine spirit corrected their narratives either when they were being composed in their minds, or written in manuscript;" after saying, "we cannot defend the morals of the old testament at all points, * * * the patriarchs were not truthful, their age seems to have had little apprehension of the principles of truth;" after saying that "god spake in much the greater part of the old testament through the voices and pens of the human authors of the scriptures," and then ask--"did the human voice and pen in all the numerous writers and editors of the holy scriptures prior to the completion of the canon always deliver an inerrant word?" and, "even if all the writers were possessed of the holy spirit as to be merely passive in his hands, the question arises, can the finite voice and the finite pen deliver and express the inerrant truth of god?" after all this, then these higher critics propound the question: can we, in the face of all the results of our literary and historical [12] method of treating the scriptures, still maintain the truthfulness of the bible? and while they are speculating how they can make it appear that "the substantial truthfulness of the bible" need not be inconsistent with the existence of "circumstantial errors;" and are indulging in subtle refinements to show that "none of the mistakes, discrepancies and errors which have been discovered disturb the religious lessons of biblical history" [13]--masses who come to hear of these doubts cast upon what they have hitherto been taught to regard as the infallible oracles of god, answer off-hand:--if so much doubt exists as to the authenticity, credibility, inspiration, and authoritativeness of so great a part of the bible, how are we to determine that the few remaining things you urge upon us are of divine appointment, or reach to any higher level than human conception and human authority? this their question; and, ever glad to meet with any excuse that will lend the lightest shadow of justification for casting aside the restraints which religion imposes upon the indulgence of human passion, and human inclination to worldliness in general, they rid themselves of their faith in the word of god, and in the religion it teaches, and walk abroad in the earth unchecked in their selfish pursuit of whatsoever may attract the fancy, please the taste or gratify the passions. for whatever may be the effect of what is left of the bible, on minds of peculiar structure, after higher criticism is done with it, it must be conceded that a bible of doubtful authenticity, of questionable credibility as to the greater part of it; with its divine inspiration and its divine authenticity remaining open questions--neither such a bible nor any religion formulated from it in harmony with such conceptions, can have much influence over the masses of humanity. again i find it necessary to say that it is foreign to my purpose to enter into a consideration of the merits or demerits of higher criticism, or even to point out how much of that criticism merely attacks an apostate christianity's misconceptions and false interpretations of the bible, and not the bible itself. it is sufficient for my purpose, if i have made clear the results that must inevitably follow this attack upon the scriptures under the guise of higher criticism. i must notice briefly the other side of the question; that is, give some account of the materials which have been brought to light in the nineteenth century for the defense of the bible; materials which tend to prove its authenticity, its credibility, its inspiration and its divine authority. and here i am but a compiler of a very few of the principal results of researches that have been made in egypt, in the valley of the euphrates and in palestine. i make no pretentions to original investigations of these researches, but accept the statements of what i consider to be reliable authorities in relation to them. in the year 1799 a french officer named boussard discovered a large, black basalt stone at fort st. julian near rosetta, in the delta of the nile. from the circumstances of the discovery being near rosetta it has always been known as the rosetta stone. it was inscribed in greek, in egyptian hieroglyphics, and a third class of writing which is called demotic. the last is the common writing of the people of egypt as opposed to the hieroglyphic which was written by the priests. the greek upon the stone was readily made out, and it was found to consist of a decree drawn up by the priests of memphis in honor of ptolemy epiphanes, who ruled about 198 b. c. it was at once evident that the greek inscription on this stone was the translation of the hieroglyphics upon it, and hence afforded a key to the interpretation of the egyptian hieroglyphics. by the fortunes of war the rosetta stone was surrendered by the french to general hutchinson and subsequently presented to the british museum where it is now preserved. accurate copies of the three-fold text were made forthwith and distributed among the scholars of europe with the result that through the combined, patient labors of silvestre de sacy, akebald the swede, thomas young, champollion, lepsius in germany, birch in england, and others, the hieroglyphics were deciphered and a system of translation constructed which enabled european scholars to read many of the inscriptions upon the monuments of egypt, and bring to light much of the history of that country which hitherto had been a mystery. this gave an impetus to research. the political representatives of the great countries of europe made collections of antiquities in egypt, and travelers spent much time and money in opening tombs and digging out ruins. the tombs have given up not only their dead, but with them the books which the egyptians read, the furniture which they used in their houses, the ornaments and articles of the toilet of the egyptian lady, the weapons of the warrior, the tools of the handicraftsman and laborer, the dice of the gambler, the toys of the children, and the portraits, statutes and figures of the men and women for whom they were made. the many-lined inscriptions upon the tombs give us their ideas about the future world, the judgment of the dead, the paradise of the happy souls, the transmigration of souls, and they enable us to place a juster estimate upon the statements of those greek writers who profess to understand and to describe with accuracy the difficult religion of the educated egyptians. and the result of all this, as affecting the authenticity of the bible? simply this: the manners, customs, governments, arts, sciences, occupations and state of civilization of the egyptians in general, are demonstrated by these monuments to be substantially what they are described to be in the book of genesis. also there is supposed to be the confirmation of special events in the scripture narrative. professor a. h. sayce, for instance, has the following upon the existence of such a line of kings ruling at jerusalem as melchizedek is described to be in genesis: "among the cuneiform tablets found at tel el-amarna in upper egypt, are letters to the pharaoh from ebed-tob, king of jerusalem, written a century before the time of moses. in them he describes himself as appointed to the throne, not by inheritance from his father or mother (compare heb. 7:3), but by the arm of 'the mighty king,' i. e. of the god of whose temple stood on mount moriah. he must therefore have been a priest-king like melchizedek. the name of jerusalem is written ura-salim, 'the city of the god of peace,' and it was the capital of a territory which extended southward to kellah. in the inscriptions of rameses ii and rameses iii, salem is mentioned among the conquests of the egyptian kings." the same writer sees confirmation of the history of joseph, son of jacob, in the following circumstance: the "story of the two brothers," an egyptian romance written for the son of the pharaoh of the oppression, contains an episode very similar to the biblical account of joseph's treatment by potiphar's wife. potiphar and potipherah are the egyptian pa-tu-pa-ra, "the gift of the sun-god." the name given to joseph, zaphnath-paaneah, (gen. 41:45), is probably the egyptian zaf-nti-pa-ankh, "nourisher of the living one," i. e. of the pharaoh. there are many instances in the inscriptions of foreigners in egypt receiving egyptian names, and rising to the highest offices of state. the story of the exodus as related in the bible is supposed to find confirmation in the following: "the cuneiform tablets found at tel el-amarna, in upper egypt, have shown that in the latter days of the eighteenth egyptian dynasty, when the pharaoh had become a convert to an asiatic form of faith, the highest offices of state were absorbed by foreigners, most of whom were canaanites. in the national reaction which followed, the foreigners were expelled, exterminated, or reduced to serfdom; while a new dynasty, the nineteenth, was founded by rameses i. he, therefore, must be the new king, the builder of pa-tum or pithom (now tel el-maskhuteh, near ismailia), as has been proved by dr. naville's researches, and consequently, as egyptian students had long maintained he must have been the pharaoh of the oppression." the occupancy of the land of goshen by the israelites who, it will be remembered, were shepherds, is supposed to receive confirmation in the following: further excavations of dr. neville have shown that goshen, the egyptian goshen (now saft el-henneh), is the modern wadi tumilat, between zagazig and ismailia. a dispatch dated in the eighth year of the reign of meneptah, the son and successor of rameses ii, state that bedouin from edom has been allowed to pass the khetam or "fortress" in the district of succoth (thukot), in order to feed themselves and their herds on the possessions of pharaoh. khetam is the etham of exodus 13:20. the geography of the exodus agrees remarkably with that of the egyptian papyri of the time of rameses ii and his son. [14] the search for evidence of the truth of the bible has not been confined to egypt. equal interest has been awakened in those ancient empires that occupied the valley of the euphrates; in palestine, and the sinaitic peninsula. european scholars with keen interest followed the study of the cuneiform characters found on babylonian tablets and monuments. progress made in deciphering this ancient method of writing led m. botta, in 1842, to begin excavations upon the ancient site of nineveh, but he met with little success. later, however,--1845--mr. henry layard (subsequently sir henry layard) undertook excavations at the same place for the trustees of the british museum, and succeeded in uncovering the palaces of sennacherib, esarhaddon, and assur-banipal, and in bringing to light the terra cotta tablets which formed the great library founded by these kings at nineveh, and of which some twenty-two thousand are now preserved in the british museum. an examination of these tablets soon showed that they consisted of historical inscriptions, astronomical reports and calculations, grammatical lists, etc., and scholars began to apply sir henry rawlinson's system of decipherment of the babylonian version of the behistun inscription to the texts inscribed upon these tablets. a large portion of the history of babylonia and assyria through the translation of these tablets is now revealed to us, and the knowledge of the language of these countries has thrown much light upon the language, literature, history, and learning of the jews. the excavations which have been carried on in mesopotamia for the last fifty years have yielded the most valuable results; and the inscribed slabs, monolithic stelae, boundary stones, gate-sockets, bricks, seal-cylinders and tablets, now preserved in the british museum, afford an abundant supply of material from which bible customs and language may be freely explained and illustrated. the cuneiform writing is, at least, as old as b. c. 3,800, and there is evidence to show that it was in use as late as b. c. 80. [15] in 1865 the palestine exploration fund was opened, and excavations were begun in jerusalem, and have continued, with some interruptions, until now. since then researches have followed in the south, east and north of palestine. geological investigations have been made, natural history collections have been formed, enquiries into nationalities and customs carried on, towns, villages, hills, valleys, water courses, wells, cisterns, notable trees and other land marks have been located. in 1868 a party of engineering experts left england to make a scientific survey of the sinaitic peninsula. this they effected, making plans and models, taking three thousand copies of inscriptions with collections of specimens bearing on the zoology, botany and geology of the country. [16] the results of these explorations and discoveries, in the valley of the euphrates, in palestine and the sinaitic peninsula, have been even more fruitful, in the production of materials which tend to confirm the truth of the bible narrative and general credibility, than the discoveries so far made in egypt. the confirmation of the bible narrative of ancient events is remarkable. so, too, the confirmation of its location of cities, mountains, rivers, plains and, indeed, the whole geography of the scriptures. the confirmation given of the bible's incidental allusions to the manners and customs of neighboring and contemporary nations is no less remarkable; together with what is said of reigning kings and dynasties, and the incidental allusions that the bible makes to their invasions of each other's territories, their alliances, their victories, and their defeats. the following are a few of the special bible incidents which receive confirmation from the results of these researches condensed from the article of professor sayce: creation: one of the accounts of creation in cuneiform characters found on the tablets very nearly resembles the first chapter of genesis. it commences with the statement that "in the beginning" all was a chaos of waters, called the deep (tiamat, the hebrew tehom). then the upper and lower firmaments were created, and the gods came into existence. after that comes a long account of the struggle between bel-merodach and the "dragon" of chaos, "timaat," "the serpent of evil," with her allies, the forces of anarchy and darkness. it ended in the victory of the god of light, who thereupon created the present world by the power of his "word." the fifth tablet or book of the poem describes the appointment of the heavenly bodies for signs and seasons, and the sixth (or perhaps the seventh) the creation of animals and reptiles. the latter part of the poem, in which the creation of man was doubtless described, has not yet been recovered. but we learn from other texts that man was regarded as having been formed out of the "dust" of the ground. the sabbath: from the tablets it is also learned that the babylonians observed a day of rest, which is called sabbattu and described as "a day of rest for the heart." on it, it was forbidden to eat cooked meat, to put on fresh clothes, to offer sacrifices, to ride in a chariot, etc. the sabbattu fell on the 7th, 14th, 19th, 21st, and 28th days of the month. the garden of eden: the "plain" of babylonia was called edin in the ancient sumerian language of the country, and the word was adopted by the semitic babylonians, in the form of edinu. eridu, the early seaport of babylonia, was the chief center of primitive babylonian religion and culture, and in its neighborhood was a garden, wherein, "in a holy place," according to an ancient poem, was a mysterious tree whose roots were planted in the "deep," while its branches reached to heaven. the tree of life is often represented in assyria sculptures between two winged cherubim who have sometimes the heads of eagles, sometimes of men, and sometimes stand, sometimes kneel. eri-aku or arioch (gen. 14:1) calls himself "the executor of the oracle of the holy tree of eridu." in sumerian, wine was called ges-din, "the draught of life." a second tree is mentioned in babylonian hymns on whose heart the name of the god of wisdom is said to be inscribed. the flood: in 1872 george smith discovered the babylonian account of the deluge, which strikingly resembles that of genesis. it is contained in a long poem which was composed in the age of abraham, but the chaldean tradition of the deluge, of which the account in the poem is but one out of many, must go back to a very much earlier date. xisuthros, the chaldean noah was rescued along with his family, servants, and goods, on account of his righteousness. the god ea warned him in a dream of the coming flood, and ordered him to build a ship, into which he should take every kind of animal so that "the seed of life" might be preserved. ur of the chaldees: "ur" is now identified as mugheir. this was the early home of abraham and his forefathers spoken of in genesis (12:27-32). it was situated on the west side of the euphrates. the name means "the city" in babylonia. it is proven now that there was such a city, and that it is identical with mugheir, the ruins of which have been thoroughly explored. it was the seat of a dynasty of kings who reigned before the age of abraham, and was famous for its temple of the moon-god, whose other famous temple was at haran in mesopotamia. abraham: contract-tablets show that in the age of abraham, canaanites--or "amorites," as the babylonians called them--were settled in babylonia, and that a district outside the walls of sippara had been assigned to them. several of the names are distinctly hebrew, and, in a tablet dated in the reign of the grandfather of amraphel (gen. 14:1), one of the witnesses is called "the amorite, the son of abi-ramu," or abram. campaign of chedorlaomer: the records on the tablets that this event (described in genesis 14) is in accordance with the national movements of that age. shishak's invasion of judah: on the southern wall of the temple of karnak, shishak (shashang in egypt) the founder of the twenty-second egyptian dynasty, has given a list of the places he captured in palestine. most of them were in judea, but there are few (e. g. megiddo and taanach) which belonged to the northern kingdom. the moabite stone: the moabite stone was discovered by rev. f. klein, at dhiban in the land of moab, on august 19, 1868. it measures three feet ten inches, by two feet, by one foot two inches; and is inscribed with thirty-four lines of text. the language of the inscription hardly differs from hebrew in vocabulary, grammar, or expression. the stone gives the moabite account of the war of mesha, king of moab, about 860 b. c., against omri, ahab, and other kings of israel, and confirms to quite an extent the history of the same war as given in ii kings, chapter 3. [17] very naturally those believers in the bible who regard it as the very word of god, those believers who regard the bible's historical statements as substantially true, allowing only for such errors as may have crept in through the carelessness of copyists, or perchance here and there an error through additions or omissions on the part of copyists or designing custodians--such believers rejoice at the confirmation the scriptures receive from the inscriptions upon monuments and tablets brought to light by the researches and scholarship of the nineteenth century. it is a pious sentiment, this rejoicing over the confirmation of the word of god; and one can only regret that the evidences supplied by these modern discoveries are not sufficiently voluminous or explicit to silence altogether the unbelief of modern times in the bible. but they are not sufficient; for in spite of them unbelievers not only exist in christian lands, but increase daily. footnotes 1. _the bible as literature_. a course of lectures by dr. lyman abbot, in plymouth church, brooklyn, 1896-7. what is here called the "literary method," is identical with what is called "higher criticism;" the terms are used interchangeably. higher criticism may be said to stand in contradistinction to what is called lower criticism in this, that it concerns itself with writings as a whole, whereas lower criticism concerns itself with the integrity or character of particular passages or parts; and is sometimes called "textual criticism." "the term 'literary' or 'higher criticism' designates that type of biblical criticism which proposes to investigate the separate books of the bible in their internal peculiarities, and to estimate them historically. it discusses the questions concerning their origin, the time and place, the occasion and object of their composition, and concerning their position and value in the entire body of revelation. . . . . the 'higher criticism' has been so often employed for the overthrow of long-cherished beliefs that the epithet 'destructive' has frequently been applied to it; and hence it has become an offense to some orthodox ears." (_the mosaic authorship of the pentateuch_, charles elliott, d. d., pp. 12, 13.) 2. _beginning of christianity_ (fisher) p. 392. 3. 21, 22, 23 exodus--the ten commandments and amplifications. 4. _the bible as literature_, dr. lyman abbot. 5. "truthfulness of scripture," a paper submitted to the world's parliament of religion by professor chas. a. briggs, d. d. see _world's parliament of religions_ (barrows) vol. i, p. 563. 6. rev. a. j. f. behrends, d. d., _bible criticism and its methods_, course of lectures, 1897. 7. these are the universities of berlin, bonn, breslau, griefswald, halle, konigsberg, leipzig and tubingen. 8. this was the condition in 1897. 9. these universities are boston, yale, harvard, cornell, johns hopkins, union, chicago and andover. 10. dr. behrend's, _bible criticism_, second lecture, feb. 28, 1897. 11. this is written in 1903, and since the death of bradlaugh in england in 1891, and the death of ingersoll in america in 1899, there have appeared no infidel lectures against the bible of any prominence. the mantle of those noted unbelievers and revilers of the scriptures seems not to have fallen upon the shoulders of any of their followers. 12. historical criticism and its results were also considered in volume i of _new witnesses_, see ch. i. 13. the quoted passages in the foregoing are all from the paper of dr. chas. a. briggs, one of the foremost scholars among the higher critics, and was read before the world's parliament of religions. see barrows' _history of the parliament of religions_, vol. i, pp. 650-661. 14. professor sayce's article from which the foregoing quotations are made, is to be found in the _bible treasury_, published in nelson & son's addition of the authorized version, p. 43. 15. the witness of modern discoveries to the old testament narrative, _oxford bible helps_. 16. ibid. 17. the foregoing statements of monumental testimony to the truth of the old testament are condensed from an article of professor a. h. sayce, ll. d. the whole article--too long to be inserted here--will be found in the _nelson illustrated bible treasury_, pp. 39-44. those desiring more specific knowledge of the interesting subject will find it in the magnificent work of herman v. hilprecht, _explorations in bible lands, during the 19th century_ (1903). mr. hilprecht holds the professorship of the "clark research professorship of assyriology" in the university of pennsylvania; and in his great work of 800 pages is assisted by other specialists. chapter ii. the witness of the western hemisphere one thing with reference to modern discoveries of confirmatory evidences of the bible is singular. that one thing is the fact that all these modern discoveries of evidences are confined to the eastern half of the world, to asia and africa. can it be that god left no witnesses for himself in the western half of the world? did he ignore and leave to perish without spiritual enlightenment, or knowledge of any means of salvation, all those tribes of men, those nations and empires, that inhabited the western hemisphere through so many ages? it should be remembered while considering these questions that the scriptures teach that god hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the lord, if haply they might feel after him, and find him, though he be not far from every one of us: for in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring. [1] from this it appears that all races of men have a common origin. they are all made "of one blood," and have one common father--god. yet if one judge the spirit of orthodox believers in the bible, he would conclude that this father's anxiety had all been expended in the enlightenment of those races and nations inhabiting the eastern hemisphere. that he had made ample provision for their instruction in the ways of god, and revealed to them, through his son, the means of their salvation; but left the untold millions of his children in the western hemisphere to perish in ignorance. no prophets instructed them; no son of god came to announce to them the means of salvation, or proclaim by his own resurrection the reality of the future life and immortality of man. and hence no one has unearthed the half-buried cities, or examined the ruined temples, or the fallen palaces--the extent and greatness of which proclaim the grandeur of ancient america's civilization--for confirmatory evidence of the bible. the inscriptions upon their temple walls and monuments have not been deciphered for that purpose, nor their history and traditions investigated with that end in view, except in a few instances where men have been imbued with the idea that the aborigines of america might be the descendants of the lost tribes of israel. these, with a few others prompted by a desire to solve the mystery of america's ancient civilization, have explored the ruined cities, described the crumbling pyramids and temples, and remains of splendid aqueducts. they have collected and detailed their mythologies, traditions, and history; some circumstances of which bear strong evidence to the fact that the ancient inhabitants of the western hemisphere, in some way, had been made acquainted with some of the chief events of bible history, including some knowledge of the atonement and other doctrines of messiah. but such evidences of these facts as have been collected are not received into the collection of modern evidences for the truth of the bible. i do not know of a single book in which they are so received. from the profound silence enforced upon american monuments and inscriptions, one would be left to suppose that they are as silent in testimony for the revealed truth of god as the birds of the south continent, however resplendent in gaudy plumage, are silent as to song. it is just here, however, where the importance of the book of mormon is best exhibited. it is here where it can be proclaimed as the voice of the western hemisphere proclaiming the sublime truth that god did not leave himself without witness among the races and nations of men that inhabited the western world. it is here that its importance is felt as the voice of sleeping nations speaking as out of the dust to the whole world, not only vindicating the quality of justice in god, in that he did not leave the inhabitants of the western hemisphere to perish in ignorance of himself and the plan of life and salvation which had been ordained for the redemption of mankind; but also in that it bears witness to the world that the collection of books known as the bible is the word of god, authentic, credible, and binding upon the consciences of men. it is a witness for the gospel of jesus christ and of the truth of the bible, which in value far surpasses all the evidences discovered in egypt, the valley of the euphrates, the sinaitic peninsula, and the land of palestine throughout the nineteenth century. let us here consider it. first in chronological order, if not in importance, is the book of ether, within the book of mormon. this book of ether is an abridgment of a very ancient american record that was engraven upon twenty-four gold plates, by a prophet named ether, hence the name of the book. he wrote his record most likely in the early part of the sixth century b. c. the plates were discovered by a branch of the nephite nation about 120 years b. c., and were preserved by the nephites with other sacred records, which finally were placed in the keeping of a prophet named moroni, about the close of the fourth century a. d. this moroni is the one who translated the record engraven upon the plates of ether, an abridgment of which he placed with the book of mormon. the book of ether contained an account of the most ancient events from the creation of adam to the confusion of languages; but as moroni supposed the information of this part of the book of ether would be in the possession of the jews, he did not transcribe that part of it, but began his abridgment from the confounding of the languages at babel. the book of ether speaks of one jared and his brother, the latter a most remarkable prophet, living at babel previous to the confusion of languages, and to whom the lord revealed his intention of confounding the language of the people. at the solicitation of jared, to whom he had imparted the knowledge of the coming calamity, this prophet besought the lord that the language of jared, himself, and their families might not be confounded, and the lord had respect unto his prayer and confounded not their language; but directed the formation of a colony consisting of jared, his brother, and their families and friends which the lord led forth from babylon and finally brought to the north continent of the western hemisphere. the colony grew into a great nation, occupying at least the greater part of north america, and were known to the nephites as the people of jared. the book of ether confirms the special particulars of the bible concerning there being in existence a record of the creation; the existence of adam; the erection of the tower of babel; the confounding of languages; and the scattering of the people into all the lands of the earth. second: six hundred years before christ, a prophet of the lord named lehi, being warned of the destruction of jerusalem, departed with his family into the wilderness, traveling southward from the holy city until he reached the borders of the red sea; and while camped on its shores he received direction from the lord that his sons should return to jerusalem and obtain a certain record in the hands of one laban, containing a record of the jews and also the genealogy of lehi's forefathers engraven upon plates of brass. agreeable to the heavenly commandment the sons returned, and after overcoming some difficulties finally succeeded in securing the records and returning with them to the encampment of lehi. finally, when lehi's colony embarked for america, they brought those records with them. these records are thus described by nephi, son of lehi, who engraved the description in his record, at least as early as the first quarter of the sixth century b. c.: and after they [lehi's colony] had given thanks unto the god of israel, my father, lehi, took the records which were engraven upon the plates of brass, and he did search them from beginning. and he beheld that they did contain the five books of moses, which gave an account of the creation of the world, and also of adam and eve, who were our first parents; and also a record of the jews from the beginning, even down to the commencement of the reign of zedekiah, king of judah; and also the prophecies of the holy prophets, from the beginning even down to the commencement of the reign of zedekiah, and also many prophecies which have been spoken by the mouth of jeremiah. and it came to pass that my father, lehi, also found upon the plates of brass, a genealogy of his fathers; wherefore he knew that he was a descendant of joseph; yea, even that joseph who was the son of jacob, who was sold into egypt, and who was preserved by the hand of the lord, that he might preserve his father, jacob, and all his household from perishing with famine. and they were also led out of captivity and out of the land of egypt, by that same god who had preserved them. and thus my father, lehi, did discover the genealogy of his fathers. (i nephi 5:10-16.) what a testimony we have here for the truth of the bible! what a number of its incidents are here confirmed! the higher criticism questions the mosaic authorship of the pentateuch, but here is an entry made in an ancient record in america at least 575 years b. c., attributing the authorship of five books to moses, specifying that they gave an account of the creation of the world and also of adam and eve, "who were our first parents;" so that there can be no question as to this record brought by lehi's colony from jerusalem to america being identical with the pentateuch of our bible. in addition to the incident of the creation, and adam and eve, this entry upon the nephite records also confirms the bible narrative concerning jacob and also of joseph, his son, who was sold into captivity and taken to egypt. reference is made also to the subsequent exodus of israel from the land of egypt. mention also is made of the prophets and their prophecies in this record, making special mention of the name of jeremiah. some of the writings of jeremiah were also included in this record. the first nephi also makes special mention of isaiah by name, and describes in what manner he read from his writings upon the plates of brass, to his brethren. [2] and what is better yet, he quotes, in his record, many passages from the prophet isaiah. at this point it is well to call attention to the fact that the higher criticism holds that the book of isaiah in our old testament is composite; that is, it claims that it is composed by at least two, and perhaps by seven different authors; that the last twenty-seven chapters certainly were not written by isaiah. the best answer that can be made to these claims, on the part of those disposed to defend the isaiah authorship of the book of prophecies which bears that prophet's name, is to say that from two hundred years b. c. the authorship of the prophecies, as they now stand in the bible, have been attributed to isaiah. but here is testimony, in this first book of nephi, which shows that as early as 550 years b. c., a certain collection of prophecies in a record taken from jerusalem, are attributed to isaiah; and what is best of all a transcription is made from these prophecies into the nephite record, which corresponds to chapters 48, 49, 50, 51 and 59, and also fragments of chapter 29; [3] being a very large amount of the very part of isaiah's prophecies of which the authenticity is questioned. here are at least five of the twenty-seven chapters in dispute accounted for and fragments of another, while of the first part of the prophecies of isaiah there is a transcription into the nephite record corresponding to chapters from two to fourteen; [4] so that so far as the authenticity of the book of isaiah's prophecies is concerned, and the five books of moses, the book of mormon is the most important of all witnesses. third: since the nephites, then, in this collection of brass plates, had the five books of moses and the writings of the prophets down to the reign of zedekiah, king of judah, it is to be expected that in their own record-making frequent reference would be made to the brass plates and their contents, and this is the case. the first nephi speaks of israel's passage of the red sea, under the leadership of moses; and the destruction of the egyptian army. [5] subsequently the same writer refers to the captivity of the children of israel in egypt, and the grievousness of their bondage; of their escape from their slavery; their being fed with manna in the wilderness; their being miraculously provided with water from the smitten rock; the visible presence of god in the cloud by day and the pillar of light by night; the blind and rebellious spirit of the people; the judgment of god upon them in the fiery-flying serpents, and the healing provided for them by looking upon the brazen serpent erected by moses. [6] the prophet lehi, near the close of his life, when blessing his son joseph, refers to joseph, the son of jacob, of egyptian fame, and speaks of a prophecy uttered by that patriarch concerning the deliverance of the people under the leadership of moses; and also of a future seer of the same lineage as himself, (i. e. joseph) who would be mighty in bringing forth the word of god unto the remnant of lehi's seed. [7] in the book of helaman will be found further reference to many of the same things. [8] special reference is made also to the prophecy of moses concerning the future coming of the messiah, saying, "a prophet shall the lord your god raise up unto you, like unto me; him shall ye hear in all things whatsoever he shall say unto you. and it shall come to pass that all those who will not hear that prophet shall be cut off from among the people." nephi follows this passage with the declaration that this prophet of whom moses spake is the holy one of israel, the messiah. [9] the ten commandments are quoted in the book of mosiah, substantially as they are found in the book of exodus. [10] and thus throughout the nephite record frequent references are made to these ancient things of the scriptures, all of which, found as they are in an ancient record, though revealed to the world through the prophet joseph smith in modern times, confirm the authenticity and credibility of the bible. fourth: it is the book of mormon as a whole, however, in which its greatest value as a witness for the truth of the bible, and the truth of the gospel of jesus christ, most appears. i mean the book of mormon considered apart from any reference to an abridgment of the ancient records of the jaredites; and the transcriptions from the ancient hebrew scriptures carried by lehi's colony to the western world. in the book of mormon, so considered, we have the record of the hand-dealings of god with the peoples that inhabited the western hemisphere. we have in it the record of those things which occurred in a branch of the house of israel that god was preparing for the same great event for which he was training the house of israel in the eastern world; _viz._, the advent of the messiah, and the acceptance of the gospel through which all mankind are to be saved. this branch of the house of israel, broken from the parent tree and planted in the western hemisphere, brought with them the traditions and hopes of israel; they brought with them, as we have already seen, the hebrew scriptures, the writings of moses and of the prophets down to the reign of zedekiah, king of judah; but what is more important than all this, they came to the western world with the favor and blessing of israel's god upon them, and israel's peculiar privilege of direct communication with god, through inspired dreams, the visitation of angels, and the voice of god. lehi's colony was led to the western world by prophets, inspired of the lord, their journey being marked by many and peculiar manifestations of his presence with them. after their arrival in the western world, to them a land of promise, the lord from time to time raised up prophets among them, who instructed them in the ways of the lord; who reproved them when overtaken in transgression; who pronounced judgments against them when persuasion was of no avail for their correction; who warned them by the spirit of prophecy of approaching disasters; and who held continually before them the hope of israel, the advent of the messiah, who, by his suffering and death on the cross, would redeem mankind. it was much in this manner and for the same purpose that god dealt with his people in the eastern world; and the fact that his course with the people on the western hemisphere was substantially the same as that followed with those of the east, establishes at once his justice and mercy towards his children, and bears testimony to the great truths that god indeed is no respecter of persons, and that in every land he raises up for himself witnesses of his power and goodness. [11] fifth: it is not alone as a witness for the authenticity and credibility of the bible that the book of mormon is valuable. great as is its value in that particular, it is still more valuable as a witness for the truth of the gospel of jesus christ. previous to the coming of messiah to the nephites, [12] prophets testified of his coming; predicted the time thereof and the signs that would accompany his advent. the signs of his birth were, first, that on the night of his nativity there would be no darkness upon the lands inhabited by the nephites; that is, in the western hemisphere. "there shall be one day and a night and a day," said one of the prophets, "as if it were one day and there were no night; and this shall be unto you for a sign; for ye shall know of the rising of the sun and also of its setting; therefore they shall know of a surety that there shall be two days and a night; nevertheless the night shall not be darkened; and it shall be the night before he is born." [13] second: a new star was to rise, "such an one as ye never have beheld," said the prophet to the nephites, "and this also shall be a sign unto you." [14] third: many signs and wonders were to be seen in heaven, but the nature of which is not stated by the prophet. [15]. signs of messiah's death were predicted. first, on the day he suffered death, the sun would be darkened and refuse to give his light, and also the moon and the stars; and darkness would cover the whole face of the nephite lands, from the time that he suffered death until his resurrection from the dead. second, at the time of his dying there would be thundering and lightnings; earthquakes would rend the rocks, lay mountains low, and cast up valleys into mountains; the highways would be broken up, and many cities be made desolate. third, many graves would be opened and yield up their dead, and many saints would be raised from the dead and appear unto the living, who had not been destroyed in these judgments. these were the signs that were to give evidence to the people of the western world of the birth of the promised christ, and of his death, and his resurrection; all of which things, in due time, came to pass, even as they had been predicted. but what is better still, after the christ's resurrection from the dead, and after these terrible judgments had swept over the western land, destroying the more wicked part of the inhabitants, jesus himself appeared unto the nephite people, and this in fulfilment of his own declaration to his disciples at jerusalem, when he said: other sheep i have, which are not of this fold: them also i must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. [16] the christ's appearance to the nephites was first made to a multitude gathered about the temple in what was called the land bountiful. he descended out of heaven and stood in their midst, announcing himself to be jesus christ, whom the prophets had testified would come into the world. "i am the light and the life of the world," said he, "and i have drunk out of that bitter cup which the father hath given me, and have glorified the father in taking upon me the sins of the world, in which i have suffered the will of the father in all things from the beginning. and it came to pass that when jesus had spoken these words, the whole multitude fell to the earth, for they remembered that it had been prophesied among them that christ would show himself unto them after his ascension into heaven." at the commandment of jesus, the multitude arose and came to him, and beheld the wounds in his side and in his hands. when they had all gone forth and witnessed for themselves that he was indeed the christ, they cried out with one accord, "hosanna, hosanna, blessed be the name of the most high god. and they did fall down at the feet of jesus and worshiped him." thus jesus continued ministering among them for some time. just how long he remained or how many times he appeared to them cannot be determined from the book of mormon. neither is that a matter of any great importance, but it is important that he chose twelve disciples and conferred upon them divine authority to administer the ordinances of the gospel. he proclaimed himself to be, as will be seen from what has been said, the son of god. he also taught that his father, himself, and the holy ghost constituted one god-head; that men to be saved must believe in god, repent of their sins, receive baptism for the remission of sins, and the baptism of the holy ghost in order to establish complete fellowship and oneness between themselves and god and his christ. the twelve were authorized to call to their assistance subordinate officers and organize those who accepted the gospel into the holy church of christ. in addition to these doctrinal instructions jesus delivered also the highly moral and spiritual precepts of the gospel, delivered them, as might be expected, much in the same form as they are to be found in our new testament scriptures. what is found in the book of mormon of his teaching so nearly conforms to the doctrines and moral precepts of the new testament, that it becomes a mighty witness for the substantial correctness of what is recorded in the new testament, so that the book of mormon is a witness of the truth not only of the old testament but very largely also of the new. among other things of importance which jesus declared to the nephites was the fact that it was his intention to visit "the lost tribes" of the house of israel, reveal himself to them, and proclaim the same gospel he had delivered to the nephites, and spoke of the time when the testimonies of the nephites and the lost tribes of the house of israel, with the testimonies of those among whom he had labored in judea, should be brought together in one. jesus also administered to the sick, the maimed and the blind among the nephites, and showed forth the great power of god in his ministrations, falling behind in nothing, in these respects, to the miraculous powers that were displayed in his ministry in judea; but on the contrary, in consequence of the greater faith of the nephite people, and their righteousness, the display of almighty power went beyond the marvelous works wrought in judea; for the greater part of the wicked among the nephites had been destroyed by the judgments of god which preceded messiah's coming, leaving only the more righteous part of the people to meet with him, at this his glorious advent among them; and hence they were prepared to receive greater blessings at the hands of god than were the people in judea. the church of christ, thus founded by the messiah and the twelve disciples he had chosen, reaped a rich harvest in the salvation of souls in the western world. for nearly two centuries the truth of god was almost universally accepted. a reign of righteousness was enjoyed. peace, prosperity, fraternity and happiness prevailed, and god was worshiped in spirit and in truth: "but man is frail, and can but ill sustain a long immunity from grief and pain; and after all the joys which plenty leads, with tip-toe step, vice silently succeeds." and so it was in the experience of the nephites. wickedness reared its head among them; pride, born of self-love, took possession of the souls of some, and inroads were made in the unity and peace of the church. these evils continued to spread until at last the spirit of apostasy was rampant, in the western world, as in the eastern; men departed from god and his ways until rebellion, disunion, and anarchy everywhere prevailed; civilization was overwhelmed; and people descended to barbarism, and, at last, for the most part, to savagery. in this condition they were discovered by the europeans, near the close of the fifteenth century. but notwithstanding this decline from the religion of jesus christ and a high state of civilization, what had been accomplished through the revelation of the gospel of jesus christ to the western world was of great importance. as already stared, the harvest of souls in the periods when righteousness prevailed, was very great; and the records which had been written by prophets and holy men, and preserved with great care by the commandment of god, were destined to be of immense importance in future ages. they would proclaim with trumpet tongue the justice and the mercy of god; they would demonstrate that the lord has in mind the salvation of all races and nations of men; they would stand forth as the most important witness for the authenticity and general truth of the jewish scriptures, both of the old and the new testaments; they would be the voice of sleeping nations testifying that moses did write the pentateuch; they would bear witness that isaiah is the author of the prophecies ascribed to him; that jesus is the christ, "the very eternal god," [17] that he suffered for the sins of the sins of the world, therein glorifying the father, and accomplishing the purposes of god with reference to the salvation of men; they would bear witness that there is no name given under heaven whereby men can be saved but the name of jesus christ, the son of god; and finally, those nephite records, in the book of mormon, would establish the great and supreme truths that god is a reality--that he lives; that man is the child of god; that he is immortal, and accountable to god for his actions; that he may be saved through acceptance of and continued obedience to the gospel. a writer held much in esteem by the orthodox christian world--and deservedly so--in a noble work but recently issued from the press, said: were a parchment discovered in an egyptian mound, six inches square, containing fifty words which were certainly spoken by jesus, this utterance would count more than all the books which have been published since the first century. if a veritable picture of the lord could be unearthed from a catacomb, and the world could see with its own eyes what like he was, it would not matter that its colors were faded, and that it was roughly drawn, that picture would have at once a solitary place amid the treasures of art. [18] if this be true, and i think no one will question it, then how valuable indeed must be this whole volume of scripture, the book of mormon! containing not fifty, but many hundred words spoken by jesus! containing also an account of the hand dealings of god with the people inhabiting the western hemisphere, from earliest times to the fourth century after christ. wherein also are found his revelations to those peoples; his messages by angels sent directly from his presence to declare his word to them; his instructions, admonitions, reproofs, and warnings to them through men inspired by his holy spirit; and last of all, the account of messiah's appearance and ministry among the people, his very words repeated, and rightly divided for us (as we shall see later), that we may the better understand what of his teaching is general, and what special; what universal and permanent, and what local and transcient. how insignificant all the discoveries in egypt, in ancient babylon, palestine, and the sinaitic peninsula are in comparison with this new witness of the western world? how paltry, valuable though they are in themselves, seem the rosetta stone, the moabite stone, and the library of brick tablets from old nineveh, in comparison with this nephite record--this volume of scripture! how feeble the voice of the testimony of those monuments of the east to the authenticity and credibility of the bible and the truth of the gospel, in comparison with the testimony found in the book of mormon--the voice of departed nations and empires of people speaking through their records for the truth of god--for the verity of the gospel of jesus christ--a voice sufficient to overwhelm unbelief and forever make sure the foundations of faith! it was mainly for this purpose that the nephite records were written, preserved, and finally brought forth to the world, as we shall see in the following chapter. footnotes 1. acts 17:26-28. 2. i nephi 19:22-24. 3. ii nephi, chapters 6, 7, 8. mosiah 14. iii nephi 22. 4. ii nephi, chapters 12-24 inclusive. 5. i nephi, chapter 4:2. 6. i nephi 17:23-42. 7. ii nephi 3. 8. helaman 8. 9. i nephi 22:20, 21. 10. mosiah 12, 13. 11. see reflections on the course of the lord with reference to giving revelations to all nations and races of men, chapter 41, this work. 12. the nephites were the followers of the first nephi, the righteous son of lehi, who led the colony from jerusalem six hundred years b. c.; and the lamanites were the followers of laman, the oldest and wicked son of the same lehi. 13. helaman, chapter 14. 14. helaman, chapter 14. 15. this was samuel, a prophet whom god raised up from among the lamanites. the above prophecies were uttered about five or six years b. c. 16. john 10:16. for a somewhat extended discussion of this prophecy and its fulfilment see part iii this work, chapter 35. 17. see preface in title page of the book of mormon. 18. _life of the master_, prologue, rev. john watson, (ian maclaren). chapter iii. the purposes for which the book of mormon was written. the several purposes for which the book of mormon was written are to be learned from the writers of the book itself, and from the revelations of god to joseph smith. first i introduce the statement of moroni, into whose hands mormon's abridgment of the larger records of the nephites, called the _book of mormon_, was given. on the last plate of the collection given to moroni by his father, on the left hand side of the collection, the language of the whole book running as in the hebrew, from right to left, moroni engraved the following explanatory title to the record he sealed up, and therein also stated the reasons why the record was written. this joseph smith translated and made the title page of his translation of the book of mormon: the book of mormon an account written by the hand of mormon, upon plates taken from the plates of nephi. wherefore, it is an abridgment of the record of the people of nephi, and also of the lamanites--written to the lamanites who are a remnant of the house of israel; and also to jew and gentile--written by way of commandment, and also by the spirit of prophecy and of revelation--written and sealed up, and hid up unto the lord, that they might not be destroyed--to come forth by the gift and power of god unto the interpretation thereof--sealed by the hand of moroni, and hid up unto the lord, to come forth in due time by way of gentile--the interpretation thereof by the gift of god. an abridgment taken from the book of ether also, which is a record of the people of jared, who were scattered at the time the lord confounded the language of the people, when they were building a tower to get to heaven--which is to show unto the remnant of the house of israel what great things the lord hath done for their fathers; and that they may know the covenants of the lord, that they are not cast off forever--and also to the convincing of the jew and gentile that jesus is the christ, the eternal god, manifesting, himself unto all nations--and now if there are faults they are the mistakes of men; wherefore, condemn not the things of god, that ye may be found spotless at the judgment-seat of christ. in the above, three reasons are given why the book of mormon was written and preserved to come forth among men in the last days: first, to show unto the remnant of the house of israel what great things the lord has done for their fathers. second, to teach them the covenants of the lord made with their fathers, that the remnants may know that they are not cast off forever. third, that this record may convince both jew and gentile that jesus is the christ, the eternal god, and that he manifests himself to all nations. in a revelation given to joseph smith in july, 1828, on the occasion of the urim and thummim being restored to him after it had been taken from him in consequence of allowing martin harris to have a portion of the manuscript of the book of mormon, contrary to the will of god, the lord said to him: my work shall go forth, for inasmuch as the knowledge of a savior has come unto the world, through the testimony of the jews, even so shall the knowledge of a savior come unto my people--and to the nephites, and the jacobites, and the josephites, and the zoramites, through the testimony of their fathers--and this testimony shall come to the knowledge of the lamanites, and the lemuelites, and ishmaelites who dwindled in unbelief because of the iniquity of their fathers, whom the lord has suffered to destroy their brethren the nephites, because of their iniquities and their abominations. and for this very purpose are these plates preserved, which contain these records--that the promise of the lord might be fulfilled, which he made to his people; and that the lamanites might come to the knowledge of their fathers, and that they might know the promises of the lord, and that they may believe the gospel and rely upon the merits of jesus christ, and be glorified through faith in his name, and that through their repentance they might be saved. [1] in this passage we have substantially the same reasons given why the book of mormon was written, though not stated in the same order, but as follows: first, that a knowledge of a savior might come unto the remnants of the house of israel in the western hemisphere, who are called nephites, jacobites, josephites, lamanites, etc. second, that the lamanites might come to a knowledge of their fathers. third, that the lamanites might know the promises of the lord, both to their fathers and to themselves. mormon also left upon record his testimony as to why the book which bears his name was written, and why it would be preserved and come forth in the last days. in his own book, by which i mean that book in which he wrote the things which he saw in his own day, mormon says: now these things are written unto the remnant of the house of jacob; * * * and behold, they shall come forth according to the commandment of the lord, when he shall see fit, in his wisdom. and behold, they shall go unto the unbelieving of the jews; and for this intent shall they go--that they may be persuaded that jesus is the christ, the son of the living god; that the father may bring about, through his most beloved, his great and eternal purpose, in restoring the jews, or all the house of israel, to the land of their inheritance, which the lord their god hath given them, unto the fulfilling of his covenant; and also that the seed of this people [2] may more fully believe his gospel, which shall go forth unto them from the gentiles. [3] again, this same writer, mormon, addressing himself to the remnants of the lamanites to whom, in the future, his record would come, says: "know ye that ye must come to a knowledge of your fathers, and repent of all your sins and iniquities, and believe in jesus christ, that he is the son of god, and that he was slain by the jews, and by the power of the father he hath risen again, whereby he hath gained the victory over the grave; and also in him is the sting of death swallowed up. and he bringeth to pass the resurrection of the dead, whereby man must be raised to stand before his judgment-seat. and he hath brought to pass the redemption of the world, whereby he that is found guiltless before him at the judgment day hath it given unto him to dwell in the presence of god in his kingdom, to sing ceaseless praises with the choirs above, unto the father, and unto the son, and unto the holy ghost, which are one god, in a state of happiness which hath no end. therefore repent, and be baptized in the name of jesus, and lay hold upon the gospel of christ, which shall be set before you, not only in this record but also in the record which shall come unto the gentiles from the jews, [4] which record shall come from the gentiles unto you. for behold, this [5] is written for the intent that ye may believe that; [6] and if ye believe that ye will believe this also; and if ye believe this, ye will know concerning your fathers, and also the marvelous works which were wrought by the power of god among them. and ye will also know that ye are a remnant of the seed of jacob; therefore ye are numbered among the people of the first covenant." (mormon 7:5-10.) this passage is important because that in addition to assigning substantially the same reasons for the writing and coming forth of the book of mormon, as those before enumerated, it brings out the fact that the book of mormon was written also to be a witness for the bible, to prove it true, for the language in the above passage makes plain reference to the bible, the "record" which comes from the jews to the gentiles, and from the gentiles to the remnant of the lamanites to whom mormon makes reference. this is also the testimony of the first nephi. in vision he saw the advent of the gentile races upon the western hemisphere. he saw their victories over the remnant of the seed of his brethren, the lamanites. he then proceeds: and i beheld the spirit of the lord, that it was upon the gentiles, and they did prosper and obtain the land for their inheritance; and i beheld that they were white, and exceeding fair and beautiful, like unto my people before they were slain. and it came to pass that i, nephi, beheld that the gentiles who had gone forth out of captivity did humble themselves before the lord; and the power of the lord was with them. and i beheld that their mother gentiles were gathered together upon the waters, and upon the land also, to battle against them. and i beheld that the power of god was with them, and also that the wrath of god was upon all those that were gathered together against them to battle. and i, nephi, beheld that the gentiles that had gone out of captivity were delivered by the power of god out of the hands of all other nations. and it came to pass that i, nephi, beheld that they did prosper in the land; and i beheld a book, and it was carried forth among them. and the angel said unto me: knowest thou the meaning of the book? and i said unto him: i know not. and he said: behold it proceedeth out of the mouth of a jew. and i, nephi, beheld it; and he said unto me: the book that thou beholdest, is a record of the jews, which contains the covenants of the lord, which he hath made unto the house of israel and it also containeth many of the prophecies of the holy prophets; and it is a record like unto the engravings which are upon the plates of brass, [7] save there are not so many; nevertheless, they contain the covenants of the lord, which he hath made unto the house of israel; wherefore, they are of great worth unto the gentiles. and the angel of the lord said unto me: thou hast beheld that the book proceeded forth from the mouth of a jew; and when it proceeded forth from the mouth of a jew it contained the plainness of the gospel of the lord, of whom the twelve apostles bear record; and they bear record according to the truth which is in the lamb of god. wherefore, these things go forth from the jews in purity unto the gentiles, according to the truth which is in god. and after they go forth by the hand of the twelve apostles of the lamb, from the jews unto the gentiles, thou seest the foundation of a great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the lamb many parts which are plain and most precious; and also many covenants of the lord have they taken away. and all this have they done that they might pervert the right ways of the lord, that they might blind the eyes and harden the hearts of the children of men. wherefore, thou seest that after the book had gone forth through the hands of the great and abominable church, that there are many plain and precious things taken away from the book, which is the book of the lamb of god. and after these plain and precious things were taken away it goeth forth unto all the nations of the gentiles; and after it goeth forth unto all the nations of the gentiles, yea, even across the many waters which thou hast seen with the gentiles which have gone forth out of captivity, thou seest--because of the many plain and precious things which have been taken out of the book, which were plain unto the understanding of the children of men, according to the plainness which is in the lamb of god--because of these things which are taken away out of the gospel of the lamb, an exceeding great many do stumble, yea, insomuch that satan hath great power over them. * * * and it came to pass that the angel of the lord spoke unto me, saying: behold, saith the lamb of god, after i have visited the remnant of the house of israel--and this remnant of whom i speak is the seed of thy father [8]mm after i have visited them in judgment, and smitten them by the hand of the gentiles, and after the gentiles do stumble exceedingly, because of the most plain and precious parts of the gospel of the lamb which have been kept back by that abominable church, which is the mother of harlots, saith the lamb--i will be merciful unto the gentiles in that day, insomuch that i will bring forth unto them, in mine own power, much of my gospel, which shall be plain and precious saith the lamb. for, behold, saith the lamb: i will manifest myself unto thy seed, [9] that they shall write many things which i shall minister unto them, which shall be plain and precious; and after thy seed shall be destroyed, and dwindle in unbelief, and also the seed of thy brethren, behold, these things shall be hid up, to come forth unto the gentiles, by the gift and power of the lamb. and in them shall be written my gospel, saith the lamb, and my rock and my salvation. * * * and it came to pass that i beheld the remnant of the seed of my brethren, and also the book of the lamb of god, which had proceeded forth from the mouth of the jew, that it came forth from the gentiles unto the remnant of the seed of my brethren. and after it had come forth unto them i beheld other books, which came forth by the power of the lamb, from the gentiles unto them, unto the convincing of the gentiles and the remnant of the seed of my brethren, and also the jews who were scattered upon all the face of the earth, that the records of the prophets and of the twelve apostles of the lamb are true. and the angel spake unto me, saying: these last records which thou hast seen among the gentiles, shall establish the truth of the first, which are of the twelve apostles of lamb, and shall make known the plain and precious things which have been taken away from them; and shall make known to all kindreds, tongues, and people, that the lamb of god is the son of the eternal father, and the savior of the world; and that all men must come unto him, or they cannot be saved. and they must come according to the words which shall be established by the mouth of the lamb; and the words of the lamb shall be made known in the records of thy seed, as well as in the records of the twelve apostles of the lamb; wherefore they both shall be established in one; for there is one god and one shepherd over all the earth. [10] the reference here made to "the book of the lamb of god, which had proceeded forth from the mouth of a jew," is beyond all question the bible; while the "other books," which came forth by the power of the lamb, from the gentiles unto the remnant of lehi's descendants, and which records are to establish the truth of the first records, or the bible, is in plain allusion to the book of mormon and other scriptures to be brought forth by the power of god in the last days. from all this, then, it is very evident that the purposes for which the book of mormon were written, counting in this summary both those reasons already enumerated and those stated in the passages last quoted, are: first, to show unto the remnant of the house of israel what great things the lord has done for their fathers. second, to teach them the covenants of the lord made with their fathers, that the remnants may know that they are not cast off forever. third, to convince both jews and gentiles that jesus is the christ, the eternal god, and that he manifests himself to all nations. fourth, to bring the knowledge of a savior to the remnants of the house of israel on the western hemisphere, through the testimony of the nephites and lamanites as well as through the testimony of the jews, that they might more fully believe the gospel. fifth, to bring to the jews the testimony of the nephites that jesus is the christ, the son of the living god; that they might have the testimony of the nephites as well as that of their fathers that jesus is their messiah. sixth, to be a witness for the truth of the bible, to establish its authenticity, and its credibility by bringing other witnesses than those of the eastern world to testify to the same great truths that are contained in the sacred pages of the bible. seventh, to restore to the knowledge of mankind many plain and precious truths concerning the gospel which men have taken out of the jewish scriptures, or obscured by their interpretations; by the absence of which passages, or misleading interpretations, many have stumbled and fallen into unbelief. in a word, it is the mission of the book of mormon to be a witness for jesus, the christ; for the truth of the gospel as the power of god unto salvation; for that purpose it was written, preserved from destruction, and has now come forth to the children of men through the goodness and mercy and power of god. footnotes 1. doc. & cov. 3: 16-20. 2. mormon here refers to the lamanites, that is, that the seed of the lamanites, the present "indians" of the western hemisphere, might more fully believe the gospel, etc. 3. book of mormon 5:12-15. 4. the bible. 5. the book of mormon. 6. the bible. 7. the "record" upon the plates of brass is the record containing the jewish scripture which the colony of lehi brought with them from jerusalem, to which reference is here made. 8. the descendants of lehi. 9. the nephites. 10. i nephi 13. part ii. the discovery of the book of mormon and its translation. the migrations, lands, inter-continental movements, civilizations, governments, and religions of its peoples. chapter iv. how joseph smith obtained the book of mormon the book of mormon was published in the town of palmyra, wayne county, state of new york. it issued from the press of mr. egbert b. grandin; and was published for joseph smith, the prophet. the exact date on which the book issued from the press cannot be ascertained. most likely, however, it was some time in the month of march or of april, 1830; for in the prophet's history we have him saying that, "during this month of april, i went on a visit to the residence of mr. joseph knight, of colesville, broome county, new york." this mr. knight had been acquainted with the smith family for some time. he had visited them at their home near manchester, new york, on several occasions; [1] and during the period occupied in translating the book of mormon, had rendered some material assistance to the prophet by supplying him and oliver cowdery with provisions. [2] soon after this visit the prophet informs us that he returned to fayette, seneca county,--evidently in the same month of april--and then adds: "the book of mormon * * * had now been published for some time, and as the ancient prophets predicted of it, 'it was accounted a strange thing.'" [3] in the _evening and morning star_ for april, 1833, published at independence, missouri--the first periodical published by the church--occurs the following: "soon after the book of mormon came forth, containing the fulness of the gospel of jesus christ, the church was organized, on the 6th of april, 1830." [4] this fixes approximately the date for the publication of the book. it issued from the press either very early in april or in the month of march, 1830; most likely some time in march. the first edition was five thousand copies. naturally enough the book was "accounted a strange thing." joseph smith, for whom it was published, was an unlettered young man, who from the time he was ten years of age until the book of mormon was published--when he was twenty-four--had lived in the vicinity of palmyra and manchester townships. his father having met with a series of misfortunes in business ventures and land purchases, the family was in straitened circumstances through all these years, and joseph had been under the necessity of working among the farmers in and around manchester to aid his parents in the support of their large family. about the last thing to be expected of a young man reared under such circumstances would be that he become the publisher of a book. the fact that he had published one was of itself sufficient cause for astonishment; but it was not the fact that an unlettered youth, who had spent his life in toil among them, had published a book that was regarded as so strange a thing by the people. it was the account he gave of the book's origin, and the nature of the book itself that constituted it such a "marvel and a wonder." joseph smith disclaimed being its author [5] in any other sense than that he was the translator of it by miraculous means. the original book of mormon, the translation of which he had published, was written, or rather engraven, upon gold plates, according to his representations; which plates had come into his possession in the following manner: early in the spring of 1820 joseph smith received a revelation from god in which the apostate condition of christendom was made known to him, coupled with a promise that at some future time the gospel of jesus christ would be restored to the earth; and that he, if faithful, would be an instrument in the hands of god in accomplishing some of his great purposes in the last days. [6] after this first revelation, joseph smith was left for three years without any further direct manifestation from god. at the expiration of that time, however, being oppressed with a sense of loneliness and longing for further communication with the heavens, and burdened with an anxious desire to know of his standing before the lord, on the evening of the 21st of september, 1823, after having retired for the night, he betook himself to prayer that he might receive once more a manifestation from god. the rest of the narrative is best told in his own words: while i was thus in the act of calling upon god, i discovered a light appearing in my room, which continued to increase until the room was lighter than at noon day, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. he had on a loose robe of most exquisite whiteness. it was a whiteness beyond anything earthly i had ever seen; nor do i believe that any earthly thing could be made to appear so exceedingly white and brilliant. his hands were naked and his arms also, a little above the wrist; so, also, were his feet naked, as were his legs, a little above the ankles. his neck and head were also bare. i could discover that he had no other clothing on but this robe, as it was open, so that i could see into his bosom. not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. the room was exceedingly light, but not so very bright as immediately around his person. when i first looked upon him, i was afraid; but the fear soon left me. he called me by name, and said unto me that he was a messenger sent from the presence of god to me, and that his name was moroni; that god had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people. he said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, [7] and the source from whence they sprang. he also said that the fulness of the everlasting gospel was contained in it, as delivered by the savior to the ancient inhabitants [of america]; also that there were two stones in silver bows--and these stones, fastened to a breastplate, constituted what is called the urim and thummim--deposited with the plates; and the possession and use of these stones were what constituted seers in ancient or former times; and that god had prepared them for the purpose of translating the book. after telling me these things, he commenced quoting the prophecies of the old testament. he first quoted part of the third chapter of malachi, [8] and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our bible [the english authorized version of the jewish scriptures]. instead of quoting the first verse as it reads in our books he quoted it thus: "for behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall burn as stubble; for they that come shall burn them saith the lord of hosts; that it shall leave them neither root nor branch." and again, he quoted the fifth verse thus: "behold, i will reveal unto you the priesthood, by the hand of elijah, the prophet, before the coming of the great and dreadful day of the lord." he also quoted the next verse differently: "and he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers. if it were not so, the whole earth would be utterly wasted at his coming." in addition to these, he quoted the eleventh chapter of isaiah, saying that it was about to be fulfilled. he quoted also the third chapter of acts, twenty-second and twenty-third verses, precisely as they stand in our new testament. [9] he said that that prophet was christ; but the day had not yet come when "they who would not hear his voice should be cut off from among the people," but soon would come. he also quoted the second chapter of joel, from the twenty-eighth verse to the last. he also said that this was not yet fulfilled, but was soon to be. and he further stated, the fulness of the gentiles was soon to come in. he quoted many other passages of scripture, and offered many explanations which cannot be mentioned here. again, he told me, that when i got the plates of which he had spoken--for the time that they should be obtained was not yet fulfilled--i should not show them to any person; neither the breastplate with the urim and thummim; only to those to whom i should be commanded to show them; if i did i should be destroyed. while he was conversing with me about the plates, the vision was opened to my mind that i could see the place where the plates were deposited, and that so clearly and distinctly that i knew the place again when i visited it. after this communication, i saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so, until the room was again left dark, except just around him, when instantly i saw, as it were, a conduit open right up into heaven, and he ascended until he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance. i lay musing on the singularity of the scene, and marveling greatly at what had been told me by this extraordinary messenger; when, in the midst of my meditation, i suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside. he commenced, and again related the very same things which he had done at his first visit, without the least variation; which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this generation. having related these things, he again ascended as he had done before. by this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and i lay overwhelmed in astonishment at what i had both seen and heard. but what was my surprise when again i beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before; and added a caution to me, telling me that satan would try to tempt me, (in consequence of the indigent circumstances of my father's family) to get the plates for the purpose of getting rich. this he forbade me, saying that i must have no other object in view in getting the plates but to glorify god, and must not be influenced by any other motive than that of building his kingdom; otherwise i could not get them. after this third visit, he again ascended into heaven as before, and i was again left to ponder on the strangeness of what i had just experienced; when almost immediately after the heavenly messenger had ascended from me the third time, the cock crowed, and i found that day was approaching, so that our interviews must have occupied the whole of that night. i shortly after arose from my bed, and, as usual, went to the necessary labors of the day; but in attempting to work as at other times, i found my strength so exhausted as to render me entirely unable. my father, who was laboring along with me, discovered something to be wrong with me, and told me to go home. i started with the intention of going to the house; but in attempting to cross the fence out of the field where we were, my strength entirely failed me, and i fell helpless on the ground, and for a time was quite unconscious of anything. the first thing that i can recollect was a voice speaking unto me, calling me by name: i looked up and beheld the same messenger standing over my head, surrounded by light as before. he then again related unto me all that he had related to me the previous night, and commanded me to go to my father and tell him of the vision and commandments which i had received. i obeyed; i returned to my father in the field, and rehearsed the whole matter to him. he replied to me that it was of god, and told me to go and do as commanded by the messenger. [10] i left the field and went to the place where the messenger had told me the plates were deposited; and owing to the distinctness of the vision which i had had concerning it, i knew the place the instant that i arrived there. convenient to the village of manchester, ontario county, new york, stands a hill of considerable size, and the most elevated of any in the neighborhood. on the west side of this hill, not far from the top, under a stone of considerable size lay the plates, deposited in a stone box. this stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all round was covered with earth. having removed the earth i obtained a lever, which i got fixed under the edge of the stone, and with a little exertion raised it up. i looked in, and there indeed did i behold the plates, the urim and thummim, and the breastplate as stated by the messenger. the box in which they lay was formed by laying stones together in some kind of cement. in the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates and the other things with them. i made an attempt to take them out, but was forbidden by the messenger, and was again informed that the time for bringing them forth had not yet arrived, neither would it, until four years from that time; but he told me that i should come to that place precisely in one year from that time, and that he would there meet with me, and that i should continue to do so until the time should come for obtaining the plates. [11] accordingly, as i had been commanded, i went at the end of each year, and at each time i found the same messenger there, and received instruction and intelligence from him at each of our interviews, respecting what the lord was going to do, and how and in what manner his kingdom was to be conducted in the last days. * * * at length the time arrived for obtaining the plates, the urim and thummim and the breast-plate. on the 22nd day of september, 1827, having gone as usual at the end of another year to the place where they were deposited, the same heavenly messenger delivered them up to me with this charge; that i should be responsible for them; that if i should let them go carelessly, or through any neglect of mine, i should be cut off; but that if i would use all my endeavors to preserve them, until he, the messenger, should call for them, they would be protected. [12] i soon found out the reason why i had received such strict charges to keep them safe, and why it was that the messenger had said that when i had done what was required at my hands, he would call for them. for no sooner was it known that i had them, than the most strenuous exertions were used to get them from me; every stratagem that could be invented, was resorted to for that purpose. the persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. but by the wisdom of god they remained safe in my hands, until i accomplished by them what was required at my hands; when, according to arrangements, the messenger called for them, [and] i delivered them up to him; and he has them in his charge until this day, being the 2nd of may, 1838. [13] such in joseph smith's account of the origin of the book of mormon. this is the account of its origin accepted by those who believe it to be a divine record, a volume of scripture, containing the word of god, and a history--though a brief one--of the hand-dealings of god with the people of the western hemisphere. this is the account of its origin to be maintained by those who speak or write in the defense of the book of mormon. this the account to be maintained as true in these pages. it will readily be observed that the history given by joseph smith concerning his finding the nephite record is very concise; that details are omitted. this is especially noticeable in regard to the efforts of his enemies to get the plates from him; he merely makes general reference to that subject; as also in the matter as to what passed between himself and the angel moroni at the annual meetings between 1823 and 1827. of these visits, so interesting and instructive to joseph smith, he only says: "i went at the end of each year, and at each time i found the same messenger there, and received instructions and intelligence from him at each of our interviews, respecting what the lord was going to do, and how and in what manner his kingdom was to be conducted in the last days." doubtless, however, the instructions then received but only so casually mentioned by the prophet, bore fruit in the progress of the work, in the things which the prophet said and did. the fact that much more happened than is stated in the narrative here quoted is evident; and not only is it evident from what the prophet himself says, but from what has been written by others who were associated with him in the work, and who must have received their information from the prophet joseph himself. among these is oliver cowdery, who was the second elder of the church, and the first to give to the world any account in detail of these early events connected with the coming forth of the great work of god. this he did in 1834-5, in a series of nine letters to the _saints messenger and advocate_, published at kirtland, ohio, under the caption, "early scenes and incidents in the church." and as these letters were published in the lifetime of the prophet, with his sanction and in a periodical published by the church, it cannot be doubted that the statements contained in them are reliable. in these letters oliver cowdery gives an account of the young prophet's first visit to cumorah that is much more circumstantial than the description of that event by the prophet, and which oliver cowdery could only have learned from joseph himself. it will be remembered that in the account already quoted from the personal history of the prophet joseph that he said the angel moroni had warned him that satan would tempt him, on account of his father's indigent circumstances, to obtain the plates for the purpose of getting rich; but this he must not do, nor have any other object in view than that of glorifying god; and he must be influenced by no other consideration than that of building up god's kingdom. otherwise, he could not get possession of the plates. and now cowdery's account of the young prophet's first visit to cumorah. after quoting the instructions of the angel, directing joseph to go to the hill cumorah, cowdery says: accordingly he repaired to the place which had thus been described. but it is necessary to give you more fully the express instructions of the angel with regard to the object of this work in which our brother [meaning, of course, joseph smith] had now engaged. he was to remember that it was the work of the lord, to fulfill certain promises previously made to a branch of the house of israel of the tribe of joseph, and when it was brought forth it must be done expressly with an eye, as i have said before, single to the glory of god, and the welfare and restoration of the house of israel. you will understand, then, that no motive of a pecuniary or earthly nature, was to be suffered to take the lead in the heart of the man thus favored. the allurements of vice, the contaminating influences of wealth, without the direct guidance of the holy spirit, must have no place in his heart nor be suffered to take from it that warm desire for the glory and kingdom of the lord, or, instead of obtaining, disappointment and reproof would most assuredly follow. such was the instruction and the caution. alternately, as we would naturally expect, the thought of the previous vision was ruminating in his mind, with a reflection of the brightness and glory of the heavenly messenger; but again a thought would start across the mind on the prospects of obtaining so desirable a treasure--one in all human probability sufficient to raise him above the level of the common earthly fortunes of his fellow men, and relieve his family from want, in which by misfortune and sickness they were placed. * * * here was a struggle indeed; for when he calmly reflected upon his errand, he knew that if god did not give, he could not obtain; and again, with the thought or hope of obtaining, his mind would be carried back to its former reflections of poverty, abuse, wealth, grandeur and ease, until before arriving at the place described, this wholly occupied his desire; and when he thought upon the fact of what was previously shown him, it was only with an assurance that he should obtain, and accomplish his desire in relieving himself and friends from want. * * * you will have wondered, perhaps, that the mind of our brother should be so occupied with the thoughts of the goods of this world, at the time of arriving at cumorah, on the morning of the 22nd of september, 1823, after having been wrapt in the visions of heaven, during the night, and also seeing and hearing in open day; but the mind of man is easily turned if it is not held by the power of god through the prayer of faith, and you will remember that i have said that two invisible powers were operating upon his mind during his walk from his residence to cumorah, and that the one urging the certainty of wealth and ease in this life, had so powerfully wrought upon him that the great object so carefully and impressively named by the angel, had entirely gone from his recollection that only a fixed determination to obtain now urged him forward. in this, which occasioned a failure to obtain, at that time, the record, do not understand me to attach blame to our brother; he was young, and his mind easily turned from correct principles, unless he could be favored with a certain round of experience. and yet, while young, untraditioned and untaught in the systems of the world, he was in a situation to be led into the great work of god, and be qualified to perform it in due time. after arriving at the repository, a little exertion in removing the soil from the edges of the top of the box, and a light pry, brought to his natural vision its contents. no sooner did he behold this sacred treasure than his hopes were renewed, and he supposed his success certain and, without first attempting to take it from its place of long deposit, he thought, perhaps, there might be something more, equally as valuable, and to take only the plates might give others an opportunity of obtaining the remainder, which could he secure, would still add to his store of wealth. these, in short, were his reflections, without once thinking of the solemn instruction of the heavenly messenger, and that all must be done with an express view of glorifying god. on attempting to take possession of the record a shock was produced upon his system, by an invisible power, which deprived him, in a measure, of his natural strength. he desisted, for an instant, and then made another attempt, but was more sensibly shocked than before. what was the occasion of this he knew not--there was the pure unsullied record, as has been described--he had heard of the powers of enchantment, and a thousand like stories, which held the hidden treasures of the earth, and supposed that physical exertion and personal strength was only necessary to enable him to yet obtain the object of his wish. he therefore made the third attempt with an increased exertion, when his strength failed him more than at either of the former times, and without premeditating he exclaimed, "why can i not obtain this book?" "because you have not kept the commandments of the lord," answered a voice, within a seeming short distance. he looked and to his astonishment there stood the angel who had previously given him the directions concerning this matter. in an instant, all the former instructions, the great intelligence concerning israel and the last days were brought to his mind; he thought of the time when his heart was fervently engaged in prayer to the lord, when his spirit was contrite, and when this holy messenger from the skies unfolded the wonderful things connected with this record. he had come to be sure, and found the word of the angel fulfilled concerning the reality of the records, but he had failed to remember the great end for which they had been kept, and in consequence could not have power to take them into his possession and bear them away. at that instant he looked to the lord in prayer, and as he prayed, darkness began to disperse from his mind and his soul was lit up as it was the evening before, and he was filled with the holy spirit; and again did the lord manifest his condescension and mercy; the heavens were opened and the glory of the lord shone around about and rested upon him. while thus he stood gazing and admiring, the angel said, "look!" and as he thus spake he beheld the prince of darkness, surrounded by his innumerable train of associates. all this passed before him, and the heavenly messenger said, "all this is shown, the good and the evil, the holy and impure, the glory of god and the power of darkness, that you may know hereafter the two powers and never be influenced or overcome by that wicked one. behold, whatever entices and leads to good and to do good, is of god, and whatever does not is of that wicked one: it is he that fills the hearts of men with evil, to walk in darkness and blaspheme god; and you may learn from henceforth, that his ways are to destruction, but the way of holiness is peace and rest. you now see why you could not obtain this record; that the commandment was strict, and that if ever these sacred things are obtained they must be by prayer and faithfulness in obeying the lord. they are not deposited here for the sake of accumulating gain and wealth for the glory of this world: they were sealed by the prayer of faith, and because of the knowledge which they contain they are of no worth among the children of men, only for their knowledge. on them is contained the fulness of the gospel of jesus christ, as it was given to his people on this land, and when it shall be brought forth by the power of god it shall be carried to the gentiles, of whom many will receive it, and after will the seed of israel be brought into the fold of their redeemer by obeying it also. those who kept the commandments of the lord on this land, through the prayer of faith obtained the promise, that if their descendants should transgress and fall away, a record should be kept and in the last days come to their children. these things are sacred, and must be kept so, for the promise of the lord concerning them must be fulfilled. no man can obtain them if his heart is impure, because they contain that which is sacred; and besides, should they be entrusted in unholy hands the knowledge could not come to the world, because they cannot be interpreted by the learning of this generation: consequently they would be considered of no worth, only as precious metal. therefore, remember, that they are to be translated by the gift and power of god. by them will the lord work a great and a marvelous work: the wisdom of the wise shall become as naught, and the understanding of the prudent shall be hid, and because the power of god shall be displayed those who profess to know the truth but walk in deceit, shall tremble with anger; but with signs and with wonders, with gifts and with healings, with the manifestations of the power of god, and with the holy ghost, shall the hearts of the faithful be comforted. you have now beheld the power of god manifested and the power of satan: you see that there is nothing that is desirable in works of darkness; that they cannot bring happiness: that those who are overcome therewith are miserable, while on the other hand the righteous are blessed with a peace in the kingdom of god where joy unspeakable surrounds them. there they rest beyond the power of the enemy of truth, where no evil can disturb them. the glory of god crowns them, and they continually feast upon his goodness and enjoy his smiles. behold, notwithstanding you have seen this great display of power, by which you may ever be able to detect the evil one, yet i give unto you another sign, and when it comes to pass then know that the lord is god and that he will fulfill his purposes, and that the knowledge which this record contains will go to every nation, and kindred, and tongue, and people under the whole heaven. this is the sign: when these things begin to be known, that is, when it is known that the lord has shown you these things, the workers of iniquity will seek your overthrow; they will circulate falsehoods to destroy your reputation, and also will seek to take your life; but remember this, if you are faithful, and shall hereafter continue to keep the commandments of the lord, you shall be preserved to bring these things forth; for in due time he will again give you a commandment to come and take them. when they are interpreted the lord will give the holy priesthood to some, and they shall begin to proclaim this gospel and baptize by water, and after they shall have power to give the holy ghost by the laying on of their hands. then will persecution rage more and more; for the iniquities of men shall be revealed, and those who are not built upon the rock will seek to overthrow this church; but it will increase the more opposed, and spread farther and farther, increasing in knowledge till the saints shall be sanctified and receive an inheritance where the glory of god shall rest upon them; and when this takes place, and all things are prepared, the ten tribes of israel will be revealed in the north country, whither they have been for a long season; and when this is fulfilled will be brought to pass that saying of the prophet--"and the redeemer shall come to zion, and unto them that turn from transgression in jacob, saith the lord." but, notwithstanding the workers of iniquity shall seek your destruction, the arm of the lord will be extended and you will be borne off conqueror, if you keep all his commandments. your name shall be known among the nations, for the work which the lord will perform by your hands shall cause the righteous to rejoice and the wicked to rage; with one it shall be had in honor, and the other in reproach; yet, with these it shall be a terror because of the great and marvelous work which shall follow the coming forth of this fulness of the gospel. now, go thy way, remember what the lord has done for thee, and be diligent in keeping his commandments, and he will deliver thee from temptations, and all the arts and devices of the wicked one. forget not to pray, that thy mind may become strong, that when he shall manifest unto thee, thou mayest have power to escape the evil, and obtain these precious things. [14] such the events which took place on the occasion of the prophet's first visit to cumorah. it is unfortunate that we do not have a more circumstantial account of the subsequent annual interviews from 1823 to 1827; and likewise a more detailed account of the prophet's early movements connected with his obtaining the plates, and caring for them. the place where the nephite record was deposited must ever be of interest to those who believe that record to be true, and therefore a description of the hill cumorah will not be out of place in concluding this chapter. joseph smith's brief description of it has already been given. [15] the writer visited the hill cumorah on the 22nd of february, 1897, and the same day wrote out the following description of it: the hill cumorah is on the road between manchester and the town of palmyra, in wayne county, new york, about four miles directly south of the latter place. approaching it from the north, you are confronted by the bold face of the hill, which rises quite abruptly from the common level of the surrounding country; and as the east and west slopes of the hill, as viewed from the north, are about equal and regular, it looks from a distance as if it might be a huge conical-shaped mound. ascending its steep north side to the summit dispels the illusion, for one finds that he has but climbed the abrupt north end of a ridge of hill having its greatest extent from north to south, and which from its very narrow summit broadens and slopes gently to the southward until it sinks to the level of the common country. the east side of the hill is now ploughed, but the west side is untouched by the husbandman; and about two or three hundred yards from the north end there is on the west side a small grove of young trees, with here and there a decaying stump of a large tree to bear witness that the hill was once covered with a heavy growth of timber. in fact it was so covered by timber when the prophet joseph smith first visited the place in 1823, as indeed much of the surrounding country was at that time. unquestionably cumorah is the most distinct land mark in all that section of country, the highest hill, and the most commanding in what i should describe as an extensive plain sloping northward filled with numerous irregular hills, but which in the main have their greatest extent, like cumorah, from north to south; and which, also like cumorah, are generally highest at the north end. i observed this to be the case all the way from syracuse to palmyra. it is worthy of note, too, that the lakes of central and western new york, also have their greatest extent from north to south. indeed, for the most part, they are but long strips of water left in their narrow beds when the great body of water, which in ages long gone by once covered this whole region, receded northward and gave the same general form both to the lakes and to the hills on this northern slope of the water shed which runs from east to west through new york, north pennsylvania, ohio and indiana; and which separates the basin of the great lakes and the valley of the st. lawrence from the valley of the ohio and mississippi. west of cumorah the country is more open than on the south or east. the hills common to the country are fewer and the plain more expansive. though the country south and east is broken, and the numerous hills higher than on the west, yet such is the commanding height of cumorah that the view is unobstructed for many miles. northward some miles the hills are most thickly clustered; between them and cumorah is located the town of palmyra, and beyond that, at the foot of the thickly clustered hills referred to, runs what is now called canagrie creek, really one of the tributaries of the clyde river, into which it empties at no great distance. such is the hill "cumorah" and its surroundings; the hill "ramah" of the jaredites; "mormon hill," or "mormon bible hill," as it is called by the people about palmyra. "on the west side of this hill, not far from the top, under a stone of considerable size, lay the plates of the book of mormon, deposited in a stone box." [16] footnotes 1. _history of the prophet joseph_, by lucy smith, chapters 21, 23. 2. history of the church, vol. i, p. 47. 3. history of the church, vol. i, p. 84. 4. _evening and morning star_ for april, 1833, p. 167. 5. the fact that on the title page of the first edition, joseph smith is called the "author and proprietor," is considered in part iv of this work. 6. see _new witnesses for god_, vol. i, chapters 10 and 11, for a full account of this revelation. see also wentworth letter, _history of the church_, vol. iv, ch. 31. 7. america. 8. this undoubtedly would be the first part of the third chapter of malachi, as that part of the chapter has undoubtedly a direct bearing on the coming forth of god's work in the last days. it reads as follows: "behold, i will send my messenger, and he shall prepare the way before me: and the lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the lord of hosts. but who may abide the day of his coming? and who shall stand when he appeareth. for he is like a refiner's fire, and like fuller's soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of levi, and purge them as gold and silver, that they may offer unto the lord an offering in righteousness. then shall the offering of judah and jerusalem be pleasant unto the lord, as in the days of old and as in former years." 9. for moses truly said unto the fathers, a prophet shall the lord your god raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. and it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.--acts 3: 22, 23. 10. relative to the circumstances of the young prophet's vision on the 22nd of september, when he was on his way from the field to his father's house, before his first visit to cumorah, his mother in her _history of the prophet joseph_ gives the following interesting details which the prophet does not record. it would seem, according to lucy smith's statement, that during the interviews with the angel moroni the night before--september 21, 1823--the young prophet had been instructed to inform his father of what he had seen and heard; but this joseph failed to do. "the next day," says lucy smith's account, "my husband, alvin, and joseph, were reaping together in the field, and as they were reaping joseph stopped quite suddenly, and seemed to be in a deep study. alvin [this was an elder brother--died a little more than a year later], observing it, hurried him, saying, 'we must not slacken our hands, or we will not be able to complete our task.' upon this joseph went to work again, and after laboring a short time, he stopped just as he had done before. this being quite unusual and strange, it attracted the attention of his father, upon which he discovered that joseph was very pale. my husband, supposing that he was sick, told him to go to the house, and have his mother doctor him. he accordingly ceased his work, and started; but on coming to a beautiful green, under an apple tree, he stopped and laid down, for he was so weak he could proceed no further. he was there but a short time, when the messenger whom he saw the previous night, visited him again, and the first thing he said was, 'why did you not tell your father that which i commanded you to tell him?" joseph replied, 'i was afraid my father would not believe me.' the angel rejoined, 'he will believe every word you say to him.' joseph then promised the angel that he would do as he had been commanded. upon this the messenger departed, and joseph returned to the field where he had left my husband and alvin; but when he got there his father had just gone to the house, as he was somewhat unwell. joseph then desired alvin to go straightway and see his father, and inform him that he had something of great importance to communicate to him, and that he wanted him to come out into the field where they were at work. alvin did as he was requested, and when my husband got there, joseph related to him all that had passed between him and the angel the previous night and that morning. having heard this account, his father charged him not to fail in attending strictly to the instructions which he had received from this heavenly messenger." (_history of the prophet joseph_, by his mother, chap. 19.) 11. lucy smith has a very interesting account in her _history of the prophet_ concerning his report of this interview at cumorah with moroni, she says: "the ensuing evening, when the family were all together, joseph made known to them all that he had communicated to his father in the field, and also of his finding the record, as well as what passed between him and the angel while he was at the place where the plates were deposited. sitting up late that evening in order to converse upon these things, together with overexertion of mind, had much fatigued joseph; and when alvin observed it, he said, 'now, brother, let us go to bed, and rise early in the morning in order to finish our day's work at an hour before sunset, then if mother will get our supper early, we will have a fine long evening, and we will all sit down for the purpose of listening to you while you tell us the great things which god has revealed to you.' accordingly, by sunset the next day (sept. 23rd), we were all seated, and joseph commenced telling us the great and glorious things which god had manifested unto him; but before proceeding he charged us not to mention out of the family that which he was about to say unto us, as the world was so wicked that when they came to a knowledge of these things they would try to take our lives; and that when he should obtain the plates, our names would be cast out as evil by all people. hence the necessity of suppressing these things as much as possible, until the time should come for them to go forth to the world. after giving us this charge, he proceeded to relate further particulars concerning the work which he was appointed to do, and we received them joyfully, never mentioning them except among ourselves, agreeable to the instructions which we had received from him." (_history of the prophet joseph_, by his mother, chap. 19.) 12. in relation to the matter of the prophet joseph obtaining the nephite record on the morning of the 22nd of september, 1827, his mother gives a number of interesting details in her _history of the prophet_. it appears that both joseph knight of broome county, new york, and also a mr. josiah stoal were present at the smith homestead on the night of september the 21st, 1827. and now lucy smith: "on the night of the 21st, i sat up very late as my work rather pressed upon my hands. i did not retire until 12 o'clock at night. about 12 o'clock, joseph came to me, and asked me if i had a chest with a lock and key. i knew in an instant what he wanted it for, and not having one, i was greatly alarmed, as i thought it might be a matter of considerable moment. but joseph discovering my anxiety, said, 'never mind, mother, i can do very well for the present without it--be calm--all is right.' shortly after this joseph's wife passed through the room with her bonnet and riding dress and in a few minutes they left together taking mr. knight's horse and wagon. i spent the night in prayer and supplication to god, for the anxiety of my mind would not permit me to sleep. at the usual hour, i commenced preparing breakfast, my heart fluttered at every footstep, as i now expected joseph and emma momentarily, and feared lest joseph might meet with another disappointment. "when the male portion of the family were seated at breakfast table, mr. smith inquired for joseph, for he was not aware that he had left home. i requested my husband not to call him, for i would like to have him take breakfast with his wife that morning. 'no, no,' said my husband, 'i must have joseph eat with me.' 'well now, mr. smith,' i continued, 'do let him eat with his wife this morning; he almost always takes breakfast with you.' his father finally consented and ate without him, and no further inquiries were made concerning his absence, but in a few minutes mr. knight came in quite disturbed. 'why, mr. smith,' he exclaimed, 'my horse is gone, and i can't find him on the premises, and i wish to start for home in half an hour.' 'never mind the horse,' said i, 'mr. knight does not know all the nooks and corners in the pastures; i will call william, he will bring the horse immediately.' "this satisfied him for the time being; but he soon made another discovery. his wagon also was gone. he then concluded that a rogue had stolen them both. 'mr. knight,' said i, 'do be quiet; i would be ashamed to have you go about waiting upon yourself--just go out and talk to mr. smith until william comes, and if you really must go home your horse shall be brought and you shall be waited upon like a gentleman.' he accordingly went out and while he was absent joseph returned. i trembled so with fear, lest all might be lost in consequence of some failure in keeping the commandments of god, that i was under the necessity of leaving the room in order to conceal my feelings. joseph saw this, and said, 'do not be uneasy, mother, all is right, see here, i have got a key.' i knew not what he meant but took the article of which he spoke into my hands, and examined it. he took it again and left me, but said nothing respecting the record. * * * that of which i spoke, which joseph termed a key, was indeed nothing more nor less than the urim and thummim." (_history of the prophet joseph_, by lucy smith, chap. 23.) 13. history of the church, vol. i, p. 11-19; also _pearl of great price_ (1902 edition) pp. 88-96. 14. it will be observed by the reader that in the reported interview between joseph smith and moroni, as given by oliver cowdery above, there are a number of very remarkable predictions both concerning joseph smith and the work he is bringing forth, all of which are considered in vol. i of this work, chapter 20. 15. p. 56. 16. joseph smith, see _ante_. chapter v. the translation of the record.--martin harris as amanuensis. following the account of how joseph smith obtained the book of mormon it should be known how he translated it, and what difficulties attended that work. i would remind the reader, in passing, that i am to deal with a remarkable narrative, one in which strange things occur, and one in which many who deny or doubt the power of god will be inclined to have little faith. to such i would say, judge nothing hastily, dismiss nothing petulantly, patient investigation, and sometimes suspension of judgment in relation to matters difficult of belief are necessary to the ascertainment of truth, and in such manner wise men, anxious to know the truth, proceed. the prophet, in his narrative, quoted in the preceding chapter, tells us that he soon found out the reason why he had received such a strict injunction to carefully guard the nephite record and the urim and thummim; and why it was that moroni has said that after he (joseph) had done what was required at his hands, he (moroni) would call for them. "for no sooner was it known," says joseph, "that i had them, [the nephite plates] than the most strenuous exertions were used to get them from me; every stratagem that could be invented was resorted to for that purpose; the persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible." [1] rumor, with her thousand tongues, he informs us, was all the time employed circulating tales about his father's family, and about himself; and doubtless much of that misrepresentation which followed the prophet and his father's family throughout his life had its origin about this time. so intolerable at last became the persecution about manchester that joseph decided to move with his wife to the home of her parents in harmony, susquehannah county, pennsylvania. susquehannah county is one of the northern counties of pennsylvania, and joins broome county, in the state of new york; and harmony is a distance of from one hundred to one hundred and fifty miles from manchester, new york. the young prophet was in very straitened circumstances when he resolved upon removing to pennsylvania; but about that time a mr. martin harris, a respectable and well-to-do farmer of palmyra, new york, called upon the smith family and gave joseph fifty dollars to enable him to make the proposed journey. a team and wagon was fitted out, and in company with his wife the prophet started for pennsylvania. enroute he was twice stopped by officers of the law, who, under the power of a search warrant, ransacked his wagon in search of the plates, but in each case they were disappointed, as they did not find them, though the prophet had them concealed among his effects. arriving in pennsylvania in the month of december, the prophet began an examination of the characters engraven upon the plates and copied a considerable number of them. some of them he translated by means of the urim and thummim. in this desultory work he spent the time until the month of february, 1828, when martin harris, the gentleman who had befriended him on the eve of his departure from manchester, arrived at his home in harmony. this man had become interested in the prophet and his work and believed him to be in possession of the plates. some of the characters which joseph had copied from the plates, martin harris determined to submit to professor charles anthon, "a gentleman of the highest reputation, both in america and europe, and well known for his valuable and correct edition of the classics." [2] for this purpose harris made the journey from harmony, pennsylvania, to the city of new york. some of the nephite characters given into the custody of mr. harris were translated while others were not. following is a facsimile of some of the characters handed to professor anthon in fulfilment of the words of isaiah: "the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, read this, i pray thee: and he saith, i cannot; for it is sealed: and the book is delivered to one that is not learned, saying, read this, i pray thee: and he saith i am not learned." (isaiah 29:11, 12.) [facsimile of characters shown to prof. anton.] [3] whether or not these are the characters to which a translation was appended by the prophet, cannot now be determined. with the printer's copy of the manuscript of the book of mormon, now in the hands of the descendants of joseph smith, is also a transcript of characters consisting of seven lines, the first three of which are very similar to those copied from _the prophet_. they were also handed, it is claimed, to doctor mitchell and professor anthon by martin harris. whether this seven-line transcript was the translated or untranslated part of the characters handed to these learned men for their inspection may not now be determined; but i present them herewith in order that as many of the nephite characters as have been transcribed from the plates may be before the reader: ["caractors" facsimile.] the latter transcript is taken from a pamphlet by the late elder edward stevenson, of the first council of seventy, entitled _reminiscences of joseph the prophet, and the coming forth of the book of mormon_. of this transcript elder stevenson says: "i will vouch for the correctness of the characters, as i have compared them with the original copy, which is still in existence, intact, just as it was when martin harris, as a messenger, took it with the translation joseph smith had made, to professor anthon of new york. the copy here presented was traced from the original copy, and is an exact reproduction of it." [4] of both these transcripts it should be said that doubtless inaccuracies exist in them, for the reason that the prophet who made the _fac simile_ was unskillful in such work, but for all that the _fac simile_ of the characters will be of interest and may be of very great importance yet as evidence for the truth of the claims of the book of mormon. on the return of martin harris to harmony, he made the following statement to joseph smith as to what took place between himself and professor anthon: "i went to the city of new york, and presented the characters which had been translated, with the translation thereof, to professor charles anthon, a gentleman celebrated for his literary attainments. professor anthon stated that the translation was correct, more so than any he had before seen translated from the egyptian. [5] i then showed him those which were not translated, and he said that they were egyptian, chaldaic, assyriac, and arabic, and he said that they were the true characters. he gave me a certificate, certifying to the people of palmyra that they were true characters, and that the translation of such of them as had been translated was also correct. i took the certificate and put it into my pocket, and was just leaving the house, when mr. anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. i answered that an angel of god had revealed it unto him. "he then said to me, 'let me see that certificate.' i accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying, that there was no such thing now as ministering angels, and that if i would bring the plates to him, he would translate them. i informed him that part of the plates were sealed, and that i was forbidden to bring them. he replied, 'i cannot read a sealed book.' i left him and went to dr. mitchell, who sanctioned what professor anthon had said respecting both the characters and the translation." [6] some years after this, _viz._, in 1834, professor anthon, in a letter to mr. e. d. howe, of painesville, ohio, made a statement as to what took place on the occasion of martin harris' visit to him, and i give that statement below. by way of introduction it should be said, however, that mr. e. d. howe at the time (1834) was connected with a dr. hurlburt in the production of an anti-"mormon" book, and the report of harris' interview with the learned professor having become known, mr. howe wrote to professor anthon making inquiries about it, hoping, perhaps, that the fact of the interview might be denied. this is the letter he received in reply to his inquiries: new york, february 17, 1834. _dear sir_: i received your letter of the 9th, and lose no time in making a reply. the whole story about my pronouncing the mormon inscription to be reformed egyptian hieroglyphics is perfectly false. some years ago, a plain, apparently simple-hearted farmer called on me with a note from dr. mitchell, of our city, now dead, requesting me to decipher, if possible, the paper which the farmer would hand me. upon examining the paper in question, i soon came to the conclusion that it was all a trick--perhaps a hoax. when i asked the person who brought it how he obtained the writing, he gave me the following account: a gold book consisting of a number of plates, fastened together by wires of the same material, had been dug up in the northern part of the state of new york, and along with it an enormous pair of spectacles. these spectacles were so large that if a person attempted to look through them, his two eyes would look through one glass only the spectacles in question being altogether too large for the human face. "whoever," he said, "examined the plates through the glasses was enabled not only to read them, but fully to understand their meaning." all this knowledge, however, was confined to a young man, who had the trunk containing the book and spectacles in his sole possession. this young man was placed behind a curtain in a garret in a farmhouse, and being thus concealed from view, he put on the spectacles occasionally, or rather looked through one of the glasses, deciphered the characters in the book, and having committed some of them to paper, handed copies from behind the curtain to those who stood outside. not a word was said about their being deciphered by the gift of god. everything in this way was effected by the large pair of spectacles. the farmer added that he had been requested to contribute a sum of money toward the publication of the golden book, the contents of which would, as he was told, produce an entire change in the world, and save it from ruin. so urgent had been these solicitations, that he intended selling his farm and giving the amount to those who wished to publish the plates. as a last precautionary step, he had resolved to come to new york, and obtain the opinion of the _learned_ about the meaning of the paper which he brought with him, and which had been given him as a part of the contents of the book, although no translation had at that time been made by the young man with spectacles. on hearing this odd story, i changed my opinion about the paper, and instead of viewing it any longer as a hoax, i began to regard it as part of a scheme to cheat the farmer of his money, and i communicated my suspicions to him to beware of rogues. he requested an opinion from me in writing, which, of course, i declined to give, and he then took his leave, taking his paper with him. this paper in question was, in fact, a singular scroll. it consisted of all kinds of singular characters disposed in columns, and had evidently been prepared by some person who had before him at the time a book containing various alphabets, greek and hebrew letters, crosses and flourishes; roman letters inverted or placed sideways were arranged and placed in perpendicular columns, and the whole ended in a rude delineation of a circle, divided into various compartments, arched with various strange marks, and evidently copied after the mexican calendar by humboldt, but copied in such a way as not to betray the source whence it was derived. i am thus particular as to the contents of the paper, inasmuch as i have frequently conversed with friends on the subject since the mormon excitement began, and well remember that the paper contained anything else but egyptian hieroglyphics. some time after, the farmer paid me a second visit. he brought with him the gold book in print, and offered it to me for sale. i declined purchasing. he then asked permission to leave the book with me for examination. i declined receiving it, although his manner was strangely urgent. i adverted once more to the roguery which, in my opinion, had been practiced upon him, and asked him what had become of the gold plates. he informed me they were in a trunk with the spectacles. i advised him to go to a magistrate and have the trunk examined. he said the curse of god would come upon him if he did. on my pressing him, however, to go to a magistrate, he told me he would open the trunk if i would take the curse of god upon myself. i replied that i would do so with the greatest willingness, and would incur every risk of that nature, provided i could only extricate him from the grasp of the rogues. he then left me. i have given you a full statement of all that i know respecting the origin of mormonism and must beg of you as a personal favor, to publish this letter immediately, should you find my name mentioned again by these wretched fanatics. yours respectfully, chas. anthon. in addition to this acknowledgement of the visit of martin harris to him with the transcript of the nephite characters, professor anthon subsequently made another acknowledgement of martin harris' visit in a letter written to rev. t. w. coit, in answer to a note of inquiry from that gentleman concerning the professor's connection with the book of mormon. the letter was published in _the church record_, vol. i, no. 22; and is frequently quoted, in parts, at least, in various anti--"mormon" works. _the church record_ was published in new york, i think; but not having access to that volume i am under the necessity of copying the parts of anthon's second letter from anti--"mormon" books. none of these anti--"mormon" works publish the letter in full, and doubtless for the reason that in this second letter mr. anthon contradicts several statements that he makes in his letter to e. d. howe. following is his letter to rev. coit: new york, april 3, 1841. _rev. and dear sir_: i have often heard that the "mormons" claimed me for an auxiliary, but as no one until the present time has even requested from me a statement in writing, i have not deemed it worth while to say anything publicly on the subject. what i do know of the sect relates to some of the early movements; and as the facts may amuse you, while they will furnish a satisfactory answer to the charge of my being a "mormon" proselyte, i proceed to lay them before you in detail. many years ago,--the precise date i do not now recollect,--a plain-looking countryman called upon me with a letter from dr. samuel l. mitchell, requesting me to examine, and give my opinion upon a certain paper, marked with various characters, which the doctor confessed he could not decipher, and which the bearer of the note was very anxious to have explained. a very brief examination of the paper, convinced me that it was a mere hoax, and a very clumsy one too. the characters were arranged in columns, like the chinese mode of writing, and presented the most singular medley that i ever beheld. greek, hebrew and all sorts of letters, more or less distorted, either through unskilfulness or from actual design, were intermingled with sundry delineations of half moons, stars, and other natural objects, and the whole ended in a rude representation of the mexican zodiac. the conclusion was irresistible, that some cunning fellow had prepared the paper in question for the purpose of imposing upon the countryman who brought it, and i told the man so without any hesitation. he then proceeded to give me the history of the whole affair, which convinced me that he had fallen into the hands of some sharper, while it left me in great astonishment at his simplicity. on my telling the bearer of the paper that an attempt had been made to impose on him and defraud him of his property, he requested me to give him my opinion in writing about the paper which he had shown to me. i did so without hesitation, partly for the man's sake, and partly to let the individual "behind the curtain" see that his trick was discovered. the import of what i wrote was, as far as i can now recollect, simply this, that the marks in the paper appeared to be merely an imitation of various alphabetical characters, and had, in my opinion, no meaning at all connected with them. the countryman then took his leave, with many thanks, and with the express declaration that he would in no shape part with his farm, or embark in the speculation of printing the golden book. [7] the matter rested here for a considerable time, until one day, when i had ceased entirely to think of the countryman and his paper, he paid me a second visit. he now brought with him a duodecimo volume, which he said was a translation into english of the "golden bible." he also stated, that notwithstanding his original determination, he had been induced evidently to sell his farm, and apply the money to the publication of the book, and received the golden plates as a security for payment. he begged my acceptance of the volume, assuring me that it would be found extremely interesting, and that it was already "making great noise" in the upper part of the state. suspecting now, that some serious trick was on foot, and that my plain-looking visitor might be in fact a very cunning fellow, i declined his present, and merely contended myself with a slight examination of the volume while he stood by. the more i declined receiving it, however, the more urgent the man became in offering the book, until at last i told him plainly that if he left the volume, as he said he intended to do, i should most assuredly throw it after him as he departed. i then asked him how he could be so foolish as to sell his farm and engage in this affair; and requested him to tell me if the plates were really of gold. in answer to this latter inquiry, he said, that he had not seen the plates himself, which were carefully locked up in a trunk, but that he had the trunk in his possession. i advised him by all means to open the trunk and examine its contents, and if the plates proved to be of gold, which i did not believe at all, to sell them immediately. his reply was, that if he opened the trunk, the "curse of heaven would descend upon him and his children. however," added he, "i will agree to open it, provided you take the 'curse of heaven' upon yourself, for having advised me to the step." i told him i was perfectly willing to do so, and begged him to hasten home and examine the trunk, for he would find that he had been cheated. he promised to do as i recommended, and left me, taking his book with him. i have never seen him since. such is a plain statement of all i know respecting the "mormons." my impression now is, that the plain-looking countryman was none other than the prophet smith himself, who assumed an appearance of great simplicity in order to entrap me, if possible, into some recommendation of his book. that the prophet aided me, by his inspiration, in interpreting the volume, is only one of the many amusing falsehoods which the "mormonites" utter, relative to my participation in their doctrines. of these doctrines i know nothing whatever, nor have i ever heard a single discourse from any of their preachers, although i have often felt a strong curiosity to become an auditor, since my friends tell me that they frequently name me in their sermons, and even go so far as to say that i am alluded to in the prophecies of scripture! if what i have here written shall prove of any service in opening the eyes of some of their deluded followers to the real designs of those who profess to be the apostles of "mormonism," it will afford me satisfaction equalled, i have no doubt, only by that which yourself will feel on this subject. i remain, very respectfully and truly, your friend, chas. anthon. rev. dr. t. w. coit, new rochelle, n. y. [8] it will be observed that there is a discrepancy between the letter written by professor anthon to the rev. mr. coit and the one he sent to e. d. howe. in the latter he states that he refused to give his opinion in writing on the characters submitted to him; but in his letter to rev. coit he says that he gave a written opinion to harris without hesitation, and to the effect that the marks on the paper appeared to be merely an imitation of various alphabetical characters that had no meaning at all connected with them. according to martin harris' statement he gave him a certificate to the effect that the characters submitted were genuine, and that the translation accompanying them was correct; but upon hearing that the existence of the nephite plates was made known to joseph smith by a heavenly messenger, he requested the return of the paper he had given martin harris, and he destroyed it, saying that the visitation of angels had ceased, etc., i shall leave it for the anti--"mormon" friends of mr. anthon to reconcile the contradiction that occurs in his statements, merely remarking that since the doctor in one letter declares that he refused to give martin harris a written opinion on the characters; and in the other that he gave him a written opinion, increases very much one's faith in martin harris' statement as against that of professor anthon's upon this point; namely, that the professor gave harris a written statement, but afterwards recalled and destroyed it. the reader should observe also that in his letter to rev. coit, written in 1841, the professor says that no one until that time had ever requested from him a statement in writing on the subject of his connection with the book of mormon. yet as a matter of fact e. d. howe had addressed him a letter on the subject, asking him for a statement, in 1834, to which request the professor responded, telling substantially the same story as in this letter to rev. coit, excepting as to the written opinion furnished to harris. the contradictions in anthon's letters leave him in a most unenviable situation; and doubtless accounts for anti-"mormons" publishing extracts only from his letters. the statements of professor anthon and martin harris are very contradictory, but the sequence will show that there is much that supports the statement of martin harris in the main as true; while the anxiety of the professor to disconnect himself as far as possible from any association with "these wretched fanatics," will account for his version of the incident. the object of mr. harris in presenting these transcribed characters to the learned professor was, undoubtedly, to learn if they were true characters, or only the idle invention of joseph smith. that the answer of professor anthon and dr. mitchell was in favor of their being true characters is evidenced by the fact that martin harris returned immediately to joseph smith, in harmony, made his report, and thence went to palmyra, in new york, to arrange his business affairs that he might hasten back to pennsylvania to become the amanuensis of the young prophet in the work of translation. this martin harris would not likely have done if professor anthon's answer had been what that gentleman represents it to have been in his letters to mr. howe and rev. coit; nor would martin harris have ventured, subsequently, to have furnished the money to pay for the publication of the first edition of the book, had he been assured by the professor that the whole thing was a "hoax" or a "scheme" to cheat him out of his money. as stated above, martin harris returned to palmyra after this interview with professor anthon, arranged his affairs, and joined the prophet in harmony, about the 12th of april, 1828, when he commenced writing as joseph translated. this work he continued until the 14th of june following--two months, by which time they had translated enough to make one hundred and sixteen pages of manuscript, of large sheets--usually called fool's cap paper. soon after mr. harris commenced to write for the prophet he began to importune him for the privilege of showing so much of the translation as they had made to a number of his friends. this request the prophet refused to grant. nothing daunted by this refusal, harris asked the prophet to inquire of the lord through the urim and thummim if he might not have that privilege. this joseph did, and harris' request was denied. he importuned him to ask again, with the like result, and yet again did he implore that the prophet would ask the lord for his permission. "after much solicitation," says the prophet, in his account of this affair, "i again inquired of the lord, and permission was granted him to have the writings on certain conditions; which were, that he should show them only to his brother, preserved harris, his own wife, his father and his mother, and a mrs. cobb, a sister of his wife. in accordance with this last answer, i required of him that he should bind himself in a covenant to me in the most solemn manner that he would not do otherwise than had been directed. he did so. he bound himself as i required of him, took the writings, and went his way;" [9] and the prophet took advantage of the absence of harris, who had acted as his scribe, to visit his parents at manchester. the solemn engagement which martin harris made with the prophet he broke. he showed the writings to other persons than those named in his agreement with the prophet, and these stole the precious manuscript from him, and he was never able to recover it. this circumstance also went hard with joseph as to his standing with the lord. he had allowed himself to be over-persuaded by the importunities of martin harris, and that after he had twice learned that it was not the will of the lord that harris should have the manuscript. he learned that harris had lost the one hundred and sixteen pages of manuscript while he was yet in manchester visiting with his parents; and immediately returned to harmony, where he humbled himself in prayer before god that he might obtain forgiveness for his error; but apparently to no immediate purpose, for moroni appeared to him and demanded the plates and also the urim and thummim. these were surrendered, with what anguish of soul one may readily understand. exactly what length of time they were withheld from him cannot be determined, but evidently not long; for in july of the same year the angel guardian of the record, moroni, appeared to him again and presented the plates and urim and thummim to him. the prophet, through the medium of the holy instrument, obtained the following revelation which bears the date of july, 1828: [10] "the works, and the designs, and the purposes of god cannot be frustrated, neither can they come to naught. for god doth not walk in crooked paths, neither doth he turn to the right hand, nor to the left, neither doth he vary from that which he hath said, therefore his paths are straight, and his course is one eternal round. "remember, remember, that it is not the work of god that is frustrated, but the work of men; for although a man may have many revelations, and have power to do many mighty works, yet if he boasts in his own strength, and sets at naught the counsels of god, and follows after the dictates of his own will and carnal desires, he must fall and incur the vengeance of a just god upon him. "behold, you have been entrusted with these things, but how strict were your commandments; and remember also the promises which were made to you, if you did not transgress them. and behold, how oft you have transgressed the commandments and the laws of god, and have gone on in the persuasions of men. for, behold, you should not have feared man more than god. although men set at naught the counsels of god, and despise his words--yet you should have been faithful; and he would have extended his arm and supported you against all the fiery darts of the adversary; and he would have been with you in every time of trouble. "behold, thou art joseph, and thou wast chosen to do the work of the lord, but because of transgression, if thou art not aware thou wilt fall. but remember, god is merciful; therefore, repent of that which thou hast done, which is contrary to the commandment which i gave you, and thou art still chosen, and art again called to the work; except thou do this, thou shalt be delivered up and become as other men, and have no more gift. "and when thou deliveredst up that which god had given thee sight and power to translate, thou deliveredst up that which was sacred into the hands of a wicked man, who has set at naught the counsels of god, and has broken the most sacred promises which were made before god, and has depended upon his own judgment and boasted in his own wisdom. and this is the reason that thou hast lost thy privileges for a season--for thou hast suffered the counsel of thy director to be trampled upon from the beginning. nevertheless, my work shall go forth, for inasmuch as the knowledge of a savior has come unto the world, through the testimony of the jews, even so shall the knowledge of a savior come unto my people--and to the nephites, and the jacobites, and the josephites, and the zoramites, [11] through the testimony of their fathers--and this testimony shall come to the knowledge of the lamanites, and the lemuelites, and the ishmaelites, who dwindled in unbelief because of the iniquity of their fathers, whom the lord has suffered to destroy their brethren, the nephites, because of their iniquities and their abominations. and for this very purpose are these plates preserved, which contain these records--that the promises of the lord might be fulfilled, which he made to his people; and that the lamanites might come to the knowledge of their fathers, and that they might know the promises of the lord, and that they may believe the gospel, and rely upon the merits of jesus christ, and be glorified through faith in his name, and that through their repentance they might be saved. amen." the prophet informs us that after receiving this revelation, the urim and thummim and also the plates were taken from him, but in a few days they were returned to him, whereupon he again inquired of the lord and received the following very important revelation: [12] now, behold, i say unto you, that because you delivered up those writings, which you had power given unto you to translate by the means of the urim and thummim, into the hands of a wicked man, you have lost them. and you also lost your gift at the same time, and your mind became darkened. nevertheless, it is now restored unto you again; therefore see that you are faithful and continue on unto the finishing of the remainder of the work of translation as you have begun. do not run faster or labor more than you have strength and means provided to enable you to translate; but be diligent unto the end. pray always, that you may come off conqueror; yea, that you may conquer satan, and that you may escape the hands of the servants of satan that do uphold his work. behold, they have sought to destroy you; yea, even the man in whom you have trusted has sought to destroy you. and for this cause i said that he is a wicked man, for, he has sought to take away the things wherewith you have been entrusted; and he has also sought to destroy your gift. and because you have delivered the writings into his hands, behold, wicked men have taken them from you. therefore, you have delivered them up, yea, that which was sacred, unto wickedness. and, behold, satan hath put into their hearts to alter the words which you have caused to be written, or which you have translated, which have gone out of your hands. and behold, i say unto you, that because they have altered the words, they read contrary from that which you translated and caused to be written; and, on this wise, the devil has sought to lay a cunning plan, that he may destroy this work; for he hath put it into their hearts to do this, that by lying they may say they have caught you in the words which you have pretended to translate. verily, i say unto you, that i will not suffer that satan shall accomplish his evil design in this thing. for behold, he has put it into their hearts to get thee to tempt the lord they god, in asking to translate it over again. and then, behold, they say and think in their hearts--we will see if god has given him power to translate; if so, he will also give him power again; and if god giveth him power again, or if he translates again, or, in other words, if he bringeth forth the same words, behold, we have the same with us, and we have altered them; therefore they will not agree, and we will say that he has lied in his words, and that he has no gift, and that he has no power; therefore we will destroy him, and also the work; and we will do this that we may not be ashamed in the end, and that we may get glory of the world. verily, verily, i say unto you, that satan has great hold upon their hearts, he stirreth them up to iniquity against that which is good; and their hearts are corrupt, and full of wickedness and abominations; and they love darkness rather than light, because their deeds are evil; therefore they will not ask of me. satan stirreth them up, that he may lead their souls to destruction. and thus he has laid a cunning plan, thinking to destroy the work of god; but i will require this at their hands, and it shall turn to their shame and condemnation in the day of judgment. yea, he stirreth up their hearts to anger against this work. yea, he saith unto them: deceive, and lie in wait to catch, that ye may destroy; behold, this is no harm; and thus he flattereth them, and telleth them that it is no sin to lie that they may catch a man in a lie, that they may destroy him. and thus he flattereth them, and leadeth them along until he draggeth their souls down to hell; and thus he causeth them to catch themselves in their own snare. and thus he goeth up and down, to and fro in the earth, seeking to destroy the souls of men. verily, verily, i say unto you, woe be unto him that lieth to deceive because he supposeth that another lieth to deceive, for such are not exempt from the justice of god. now, behold, they have altered these words, because satan saith unto them: he hath deceived you--and thus he flattereth them away to do iniquity, to get thee to tempt the lord thy god. behold, i say unto you, that you shall not translate again those words which have gone forth out of your hands; for, behold, they shall not accomplish their evil designs in lying against those words. for, behold, if you should bring forth the same words they will say that you have lied that you have pretended to translate, but that you have contradicted yourself. and, behold, they will publish this, and satan will harden the hearts of the people to stir them up to anger against you, that they will not believe my words. thus satan thinketh to overpower your testimony in this generation, that the work may not come forth in this generation. but behold, here is wisdom, and because i show unto you wisdom, and give you commandments concerning these things, what you shall do, show it not unto the world until you have accomplished the work of translation. marvel not that i said unto you: here is wisdom, show it not unto the world--for i said, show it not unto the world, that you may be preserved. behold, i do not say that you shall not show it unto the righteous; but as you cannot always judge the righteous, or as you cannot always tell the wicked from the righteous, therefore i say unto you, hold your peace until i shall see fit to make all things known unto the world concerning the matter. and now, verily i say unto you, that an account of those things that you have written, which have gone out of your hands, is engraven upon the plates of nephi; yea, and you remember it was said in those writings that a more particular account was given of these things upon the plates of nephi. and now, because the account which is engraven upon the plates of nephi is more particular concerning the things which, in my wisdom, i would bring to the knowledge of the people in this account therefore, you shall translate the engravings which are on the plates of nephi, down even till you come to the reign of king benjamin, or until you come to that which you have translated, which you have retained; and behold, you shall publish it as the record of nephi; and thus i will confound those who have altered my words. i will not suffer that they shall destroy my work; yea, i will show unto them that my wisdom is greater than the cunning of the devil. behold, they have only got a part, or an abridgment of the account of nephi. behold, there are many things engraven upon the plates of nephi which do throw greater views upon my gospel; therefore, it is wisdom in me that you should translate this first part of the engravings of nephi, and send forth in this work. and, behold, all the remainder of this work does contain all those parts of my gospel which my holy prophets, yea, and also my disciples, desired in their prayers should come forth unto this people. and i said unto them, that it should be granted unto them according to their faith in their prayers; yea, and this was their faith--that my gospel, which i gave unto them that they might preach in their days, might come unto their brethren the lamanites, and also all that had become lamanites because of their dissensions. now, this is not all--their faith in their prayers was that this gospel should be made known also, if it were possible that other nations should possess this land; and thus they did leave a blessing upon this land in their prayers, that whosoever should believe in this gospel in this land might have eternal life; yea, that it might be free unto all of whatsoever nation, kindred, tongue, or people they may be. and now, behold, according to their faith in their prayers will i bring this part of my gospel to the knowledge of my people behold, i do not bring it to destroy that which they have received, but to build it up. and for this cause have i said: if this generation harden not their hearts, i will establish my church among them. now i do not say this to destroy my church, but i say this to build up my church; therefore, whosoever belongeth to my church need not fear, for such shall inherit the kingdom of heaven. but it is they who do not fear me, neither keep my commandments but build up churches unto themselves to get gain, yea, and all those that do wickedly and build up the kingdom of the devil--yea, verily, verily, i say unto you, that it is they that i will disturb, and cause to tremble and shake to the center. behold, i am jesus christ, the son of god. i came unto my own and my own received me not. i am the light which shineth in darkness, and the darkness comprehendeth it not. i am he who said--other sheep have i which are not of this fold, unto my disciples, and many there were that understood me not. and i will show unto this people that i had other sheep, and that they were a branch of the house of jacob; and i will bring to light their marvelous works, which they did in my name; yea, and i will also bring to light my gospel which was ministered unto them, and, behold, they shall not deny that which you have received, but they shall build it up, and shall bring to light the true points of my doctrine, yea, and the only doctrine which is in me; and this i do that i may establish my gospel, that there may not be so much contention; yea, satan doth stir up the hearts of the people to contention concerning the points of my doctrine; and in these things they do err, for they do wrest the scriptures and do not understand them. therefore, i will unfold unto them this great mystery; for, behold, i will gather them as a hen gathereth her chickens under her wings, if they will not harden their hearts; yea, if they will come, they may, and partake of the waters of life freely. behold, this is my doctrine--whosoever repenteth and cometh unto me, the same is my church. whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my church. and now, behold, whosoever is of my church, and endureth of my church to the end, him will i establish upon my rock, and the gates of hell shall not prevail against them. and now, remember the words of him who is the life and the light of the world, your redeemer, your lord and your god. amen." [13] encouraged to be moderate in his exertions at translating by the admonition in the foregoing revelation not to run faster, or labor more than he had strength and means provided to enable him to proceed, the prophet did not immediately attempt to resume the work of translation, but worked upon a small farm which he had purchased of his wife's father. as this episode of losing the one hundred and sixteen pages of manuscript, together with the loss for a season of the gift to translate, and being required to surrender all the sacred things which had been entrusted to his keeping, was unquestionably a cause of deep sorrow to the young prophet, so the restoration of the plates and urim and thummim to him must have been a joy unspeakable. how martin harris felt--what anguish of heart--what sense of chagrin, or how deeply he repented his folly is not recorded; but as he was not a man of keen sensibilities, it may be that his sufferings were not intense. at any rate we next hear of him in march, 1829, and he is still clamoring for a witness from the lord that joseph smith had the plates, of which the prophet had testified. the prophet inquired of the lord and obtained a revelation of which the following is the part that has reference to martin harris' request: behold, i say unto you, that as my servant martin harris has desired a witness at my hand, that you, my servant joseph smith, jun., have got the plates of which you have testified and borne record that you have received of me; and now, behold, this shall you say unto him--he who spake unto you, said unto you: i, the lord, am god, and have given these things unto you, my servant joseph smith, jun., and have commanded you that you should stand as a witness of these things; and i have caused you that you should enter into a covenant with me, that you should not show them except to those persons to whom i commanded you; and you have no power over them except i grant it unto you. * * * behold, verily i say unto you, i have reserved those things which i have entrusted unto you, my servant joseph, for a wise purpose in me, and it shall be made known unto future generations; but this generation shall have my word through you; and in addition to your testimony, the testimony of three of my servants, whom i shall call and ordain, unto whom i will show these things, and they shall go forth with my words that are given through you. yea, they shall know of a surety that these things are true, for from heaven will i declare it unto them. i will give them power that they may behold and view these things as they are; and to none else will i grant this power, to receive this same testimony among this generation, in this the beginning of the rising up and the coming forth of my church out of the wilderness. * * * and the testimony of three witnesses will i send forth of my word. and behold, whosoever believeth on my words, them will i visit with the manifestation of my spirit; and they shall be born of me, even of water and of the spirit. * * * and their testimony shall also go forth unto the condemnation of this generation if they harden their hearts against them; for a desolating scourge shall go forth among the inhabitants of the earth, and shall continue to be poured out from time to time, if they repent not, until the earth is empty, and the inhabitants thereof are consumed away and utterly destroyed by the brightness of my coming. behold, i tell you these things, even as i also told the people of the destruction of jerusalem; and my word shall be verified at this time as it hath hitherto been verified. * * * * * * and now, again i speak unto you, my servant joseph, concerning the man that desires the witness--behold, i say unto him, he exalts himself, and does not humble himself sufficiently before me; but if he will bow down before me, and humble himself in mighty prayer and faith, in the sincerity of his heart, then will i grant unto him a view of the things which he desires to see. and then he shall say unto the people of this generation: behold, i have seen the things which the lord has shown unto joseph smith, jun., and i know of a surety that they are true, for i have seen them, for they have been shown unto me by the power of god and not of man. and i the lord command him, my servant martin harris, that he shall say no more unto them concerning these things, except he shall say: i have seen them, and they have been shown unto me by the power of god; and these are the words which he shall say. but if he deny this he will break the covenant which he has before covenanted with me, and behold, he is condemned. and now, except he humble himself and acknowledge unto me the things that he has done which are wrong, [14] and covenant with me that he will keep my commandments, and exercise faith in me, behold, i say unto him, he shall have no such views, for i will grant unto him no views of the things of which i have spoken. and if this be the case, i command you, my servant joseph, that you shall say unto him, that he shall do no more, nor trouble me any more concerning this matter. and if this be the case, behold, i say unto thee joseph, when thou hast translated a few more pages [15] thou shalt stop for a season, even until i command thee again; then thou mayest translate again. and except thou do this, behold, thou shalt have no more gift, and i will take away the things which i have entrusted with thee. and now, because i foresee the lying in wait to destroy thee, yea, i foresee that if my servant martin harris humbleth not himself and receive a witness from my hand, that he will fall into transgression; and there are many that lie in wait to destroy thee from off the face of the earth; and for this cause, that thy days may be prolonged, i have given unto thee these commandments. yea, for this cause i have said: stop, and stand still until i command thee, and i will provide means whereby thou mayest accomplish the thing which i have commanded thee. and if thou art faithful in keeping my commandments, thou shalt be lifted up at the last day. amen. [16] it will be observed here that the language of this revelation takes on a sternness of tone and an independence in respect to martin harris and his future connection with the work that is suitable to the conduct of that vacillating man; and in effect gives him sharply to understand that there must be repentance deep and sincere, and humiliation before god, or he may go his way and have no further lot nor part in the great work of the lord then coming forth. footnotes 1. history of the church, vol. i, p. 18. 2. this upon the authority of samuel m. smucker, author of a "history of the mormons," p. 37.--hurst & co., n. y. 3. this fac simile of nephite characters is copied from "the prophet" of december 21, 1844 (vol. i, no. 31). 4. _stevenson's reminiscences_, p. 33. 5. the writer is of the opinion that there is in this statement too wide a scope given to what professor anthon said of the translation of the egyptian-nephite characters. of course, in the transcripts the professor would doubtless recognize some egyptian characters of the hieratic egyptian, and in the translation would also find a right interpretation of those characters, as it will be seen by his letters, quoted later in the body of the work. he may have acknowledged that the characters submitted to him were true characters, but beyond this i do not think he could give confirmation as to the _correctness of the translation_; for, according to the writers of the book of mormon, they had changed somewhat the characters in both languages in which they made records, both in the egyptian, and also in the hebrew (see mormon 9:32, 43); and moroni adds: "the lord knoweth the things which we have written, and also that none other people knoweth our language, therefore he hath prepared means for the interpretation thereof" (mormon 9:34), referring to the urim and thummim or "interpreters," as the nephites call that instrument. it follows from this that neither professor anthon nor any one else could have confirmed the translation beyond perhaps saying that some one or more of the egyptian characters, which he recognized in the transcript, had been assigned their true significance. 6. history of the church, vol. i, p. 20 7. to this point the letter of professor anthon is copied from _early days of mormonism_, by j. h. kennedy, scribners & sons, 1888, p. 268. the remainder of the letter is copied from gregg's _prophet of palmyra_, pp. 60-62. 8. "prophet of palmyra", (gregg) pp. 60-62. 9. history of the church, vol. i, p. 21. 10. history of the church, vol. i, pp. 21, 22; also doc. and cov., sec. 3. 11. the reader will of course understand that reference is here made to the descendants of these ancient american peoples. 12. the revelation, here quoted in the _history of joseph smith--millennial star_, vol. 14 (supplement) p. 8; and also in some of the earlier editions of the doctrine and covenants (sec. 10), bears the date of "may, 1829." this date, however, must be wrong, because contradictory of the language of the prophet who in speaking of this revelation says that after the plates and urim and thummim were taken from him, after he had received the revelation dated july, 1828, (just quoted)--"in a few days they were returned to me, when i inquired of the lord, and the lord said thus to me." then follows the revelation, the date of which is under consideration. if the date of the revelation given july, 1828, in which the prophet is reproved for importuning the lord to allow martin harris to have one hundred and sixteen pages of translation from the book of mormon, is correct--then it could scarcely be said, "in a few days" the urim and thummim was returned to the prophet; that he inquired and then received the revelation in question if that revelation was received in may, 1829. that would make nine or ten months' time between these two revelations instead of "a few days." moreover, the matter of the revelation is more in keeping with the events of a few days after july, 1828, than with may, 1829. oliver cowdery came to joseph smith on the 5th of april, 1829; and on the 7th began to assist him in the translation. this was before may, 1829, the alleged date of the revelation in question, and it is scarcely likely that the work of translation was resumed after the loss of the manuscript by harris, before the revelation given informing the prophet of the intention of those who had stolen it. my conclusion is that the revelation erroneously dated may, 1829, was given "a few days after" the one bearing date of "july, 1828." 13. doc. and cov., sec. 10. 14. doubtless an allusion to his breaking the covenant with joseph respecting the manuscript which was lost. 15. most likely emma smith, the prophet's wife, wrote for him during these days when he was evidently translating occasionally. 16. history of the church, vol. i, p. 28; also doc. and cov., sec. 5. chapter vi. translation of the record--(continued) oliver cowdery, amanuensis. on the 5th day of april, [1] as if in fulfilment of the promise made to joseph smith in the revelation concerning martin harris, just quoted, namely, that the lord would provide means whereby the prophet might accomplish the thing which the lord had commanded him to do--oliver cowdery came to the young prophet's house, at harmony, pennsylvania. this was the first meeting of these two men. oliver cowdery, a native of vermont, and now twenty-four years of age, had moved into the state of new york about four years previous to this, and for a time had been employed as a clerk in a store. in the winter of 1828-9 he left the store and taught the district school in the town of manchester, which was only some nine miles from his father's home. at manchester he became acquainted with the smith family, joseph smith, sen., being a patron of the school he taught. according to the american custom of those days, the school teacher "boarded round" in turn with the families of the neighborhood. this brought oliver cowdery into immediate contact with the smith family, and while he was boarding at their home the parents of the prophet related to him the circumstances of their son obtaining the nephite record. young cowdery became intensely interested in the story related to him. meantime he met david whitmer in palmyra, a young man about his own age, who lived with his father's family some twenty-five miles from palmyra, near the town of waterloo, in the township called fayette, seneca county, at the north end of seneca lake. in his conversation with young whitmer, oliver told him of his acquaintance with the smith family and expressed himself to the effect that there must be something in the story of finding the plates, and he announced his intention to investigate the matter. [2] later, when oliver started for harmony, where the prophet was living, he passed the whitmer home at fayette, and promised david that he would report his findings to him concerning joseph having the plates. oliver became convinced that joseph's story was true, and being informed by the prophet that it was the will of god that he should remain and act as his scribe in the work of translation, he did so, and on the 7th of april, 1829, commenced to write as the prophet indited the translation obtained by means of the urim and thummim. oliver, in a few days, became anxious to learn more largely the will of the lord concerning himself and his connection with the work then coming forth, and the prophet, through the urim and thummim obtained a revelation for him in which occur the passages: a great and marvelous work is about to come forth unto the children of men. behold, i am god; give heed unto my word, which is quick and powerful. * * * behold, the field is white already to harvest; therefore, whoso desireth to reap, let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of god. * * * now as you have asked, behold, i say unto you, keep my commandments, and seek to bring forth and establish the cause of zion; seek not for riches but for wisdom, and behold, the mysteries of god shall be unfolded unto you, and then shall you be made rich. behold, he that hath eternal life is rich. * * * verily, verily, i say unto thee, blessed art thou for what thou hast done; for thou hast inquired of me, and behold, as often as thou hast inquired thou hast received instruction of my spirit. if it had not been so, thou wouldst not have come to the place where thou art at this time. behold, thou knowest that thou hast inquired of me and i did enlighten thy mind; and now i tell thee these things that thou mayest know that thou hast been enlightened by the spirit of truth; yea, i tell thee, that thou mayest know that there is none else save god that knowest thy thoughts and the intents of thy heart. i tell thee these things as a witness unto thee--that the words of the work which thou hast been writing are true. therefore be diligent; stand by my servant joseph, faithfully, in whatsoever difficult circumstances he may be for the word's sake. admonish him in his faults, and also receive admonition of him. be patient; be sober; be temperate; have patience, faith, hope and charity. behold, thou art oliver, and i have spoken unto thee because of thy desires; therefore treasure up these words in thy heart. be faithful and diligent in keeping the commandments of god, and i will encircle thee in the arms of my love. * * * verily, verily, i say unto you, if you desire a further witness, cast your mind upon the night that you cried unto me in your heart, that you might know concerning the truth of these things. did i not speak peace to your mind concerning the matter? * * * and now, behold, you have received a witness; for if i have told you things which no man knoweth have ye not received a witness? [3] these revelations, it should be observed, contain sharp reproofs for the transgressor. they do not flatter joseph smith any more than they do martin harris, though joseph is the one through whom they were given. each is reproved and evidently without respect of person. they represent the lord as holding out no promise either to the prophet or his associates of immunity from difficulty, from trial. they are redolent rather of warning. the prophet is plainly told of the many that were lying in wait to destroy him. deep humility and repentance is required when a wrong is committed; and if that is not forthcoming then behold the self-willed, the proud, are told to go their way, and trouble the lord no further concerning their future connection with this work. look, in passing, at this revelation to oliver cowdery. there is no flattering promise of a worldly character in it. a great and a marvelous work is about to come forth; thrust in your sickle and reap; keep my commandments, is almost sternly said; seek to bring forth and establish the cause of zion; seek not for riches, but for wisdom; be diligent; stand by my servant joseph in whatsoever difficult circumstances he may be for the word's sake. then there are to be difficult circumstances? "admonish him in his faults." what, the prophet! yes, the prophet--he is not to be above admonition. what humility in the prophet is here! this smacks of the spirit of christ. receive admonition of him. be patient. be sober. be temperate. have patience, faith, hope and charity. this is admirable. false prophets have no such basic principles as these. they build not with such stones. and oliver's reward? not riches of this world. not greatness in the eyes of men. not the honors and applause of the world. "if thou wilt do good, yea and hold out faithful to the end, thou shalt be saved in the kingdom of god." that is to be his reward. there is nothing worldly in all this. this spirit is worthy the great work these young men are, under god, bringing forth. this is the kind of atmosphere one would expect to find surrounding men engaged in such a work. but it is time to return to the narrative. when oliver found that the secret meditations of his heart were thus revealed through joseph smith; when his secret prayers were revealed and the answer of god's spirit to those prayers made known, he could no longer doubt that his new-found friend was a prophet of god. it must have been with renewed zeal that he took up again his work as a scribe. it was of these days that he afterwards wrote: these were days never to be forgotten--to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom. day after day i continued uninterrupted to write from his mouth, as he translated with the urim and thummim, or, as the nephites would have said, "interpreters," the history or record called the book of mormon. [4] soon after this, namely, on the 15th day of may, 1829, oliver cowdery himself became a witness to the ministration of an angel, for it was upon that date that john the baptist appeared to him and joseph smith while they were engaged in prayer in the woods, near harmony. john ordained them to the aaronic priesthood and instructed them upon the subject of baptism, a full account of which is given in _new witnesses for god_, vol. i. [5] subsequently he, with joseph, received another visitation of angels some time in the month of june following, when peter, james and john conferred upon them the melchizedek priesthood on the banks of the susquehanna river, a full account of which is also given in vol. i, of _new witnesses for god_. [6] meantime oliver was writing his friend, david whitmer, his findings as to the truth of the prophet joseph having the plates. he wrote soon after his arrival in harmony that he was convinced that joseph smith had the records. [7] shortly after this, doubtless immediately after joseph received the revelation in which the secret meditations and prayers of oliver respecting the work before he saw the prophet were made known, oliver wrote a second letter to david, in which he enclosed a few lines of what had been translated, and assured him that he knew of a surety that joseph smith had a record of a people that inhabited the american continents in the ancient times: and that the plates they were translating gave a history of these people; he moreover assured david that he had "revealed knowledge" concerning the truth of what he affirmed. these letters young whitmer showed to his parents, and to his brothers and sisters. mr. joseph knight, sen., of colesville, broome county, new york, several times brought the young men provisions--food--which enabled them to continue the work of translation without interruption. but for this timely assistance the work of translation must have been relinquished from time to time in order to secure supplies. mr. knight knew the smith family and had called upon them a number of times at their home in manchester. he evidently had considerable faith in the claims of joseph concerning the book of mormon; for on the occasion of his visit to him in may, 1829, he desired to know what his duty was with reference to the work that the lord was about to bring forth. the prophet inquired of the lord and, as in the case of oliver cowdery, after declaring that a great and marvelous work was about to come forth, the revelation said: keep my commandments, and seek to bring forth and establish the cause of zion. behold, i speak unto you, and also to all those who have desires to bring forth and establish this work; and no one can assist in this work, except he shall be humble and full of love, having faith, hope and charity, being temperate in all things whatsoever shall be entrusted in his care. [8] for a time the prophet had been permitted to pursue the work of translation at harmony without interference. but now there began to be mutterings of an approaching storm of persecution. threats were frequent, and the young men were only preserved from actual violence by the blessing of the lord and the influence of mr. isaac hale, father of the prophet's wife; who, though he had no faith in the prophet's work, and in the past had manifested some hostility towards him, still believed in law and order; was opposed to mob violence; and was willing that joseph and his associates should be permitted to complete their work without interference. [9] on account of the manifestation of this unfriendly spirit in the community, however, joseph and oliver kept secret for a time the circumstance of their ordination to the priesthood and their baptism. they could not, however, long continue silent on such a subject, and in a few days, under a sense of duty, they commenced to reason out of the scriptures with their friends and acquaintances concerning the work of god. but joseph was evidently uneasy concerning their safety at harmony, and under his direction oliver wrote to david whitmer at fayette, asking him to come down to harmony and take them to the elder whitmer's home, giving as a reason for their rather strange request that they had received a commandment from god to that effect. [10] this request found david whitmer in the midst of his spring work. he had some twenty acres of land to plow and concluded to do that and then go. "i got up one morning to go to work as usual," he says, "and on going to the field, found that between five and seven acres of my land had been plowed under during the night. i don't know who did it; but it was done just as i would have done it myself, and the plow was left standing in the furrow. this enabled me to start sooner." [11] nor was this the only assistance of like character given to him. while harrowing in a field of wheat before starting on his journey he found to his surprise that he had accomplished more in a few hours than was usual to do in two or three days. the day following this circumstance he went out to spread plaster over a field, according to the custom of the farmers in that locality, when, to his surprise, he found the work had been done, and well done. david whitmer's sister, who lived near the field, told him that three strangers had appeared in the field the day before and spread the plaster with remarkable skill. she at the time presumed that they were men whom david had hired to do the work. [12] this assistance, provided through some divine agency--it can be accounted for in no other way, enabled david whitmer to respond sooner than he otherwise could have done to the call to go and bring the prophet and his associate from harmony, where mob violence was impending, to the home of his father, peter whitmer, where the work of translation could be finished in peace and security. when david whitmer was approaching the little village of harmony with his two-horse team and wagon, he was met some distance from it by the prophet and oliver. "oliver told me," says david whitmer, in relating the circumstance, "that joseph had informed him when i started from home, where i had stopped the first night, how i read the sign at the tavern; where i stopped the next night, etc.; and that i would be there that day before dinner, and this was why they had come out to meet me; all of which was exactly as joseph had told oliver, at which i was greatly astonished." [13] the day following david whitmer's arrival at harmony the plates were packed up and delivered into the care of the angel moroni, that they might be safely conveyed to fayette. "when i was returning to fayette," says david whitmer, "with joseph and oliver, all of us riding in the wagon, oliver and i on an old fashioned, wooden spring-seat, and joseph behind us, when traveling along in a clear, open place, a very pleasant, nice looking old man suddenly appeared by the side of our wagon and saluted us with, 'good morning; it is very warm;' at the same time wiping his face or forehead with his hand. we returned the salutation, and by a sign from joseph, i invited him to ride if he was going our way. but he said very pleasantly, 'no, i am going to cumorah.' this name was somewhat new to me, and i did not know what 'cumorah' meant. we all gazed at him and at each other, and as i looked round inquiringly of joseph, the old man instantly disappeared, so that i did not see him again." replying to the question, "did you notice his appearance?" david whitmer replied: "i should think i did. he was, i should think, about five feet eight or nine inches tall and heavy set, about such a man as james cleve there (a gentleman present at the whitmer, pratt and smith interview), but heavier. his face was as large; he was dressed in a suit of brown woolen clothes, his hair and beard were white, like brother pratt's, but his beard was not so heavy. i also remember that he had on his back a sort of knapsack with something in it shaped like a book. it was the messenger who had the plates, who had taken them from joseph just prior to our starting from harmony." [14] soon after the arrival at the whitmer residence, in the garden near by, moroni once more delivered the sacred record to joseph, and the work of translation was renewed with even greater vigor than at harmony; for when oliver would tire of writing, one of the whitmers or emma smith would relieve him. david whitmer says that soon after the installment of joseph, his wife, and oliver cowdery in the whitmer household, he saw something which led him to believe that the plates were concealed in his father's barn, and frankly asked the prophet if it were so. joseph replied that it was. "some time after this," david adds, "my mother was going to milk the cows, when she was met out near the yard by the same old man [meaning the one who had saluted his party on the way from harmony; at least, david judged him to be the same, doubtless from his mother's description of him,] who said to her: 'you have been very faithful and diligent in your labors, but you are tired because of the increase of your toil; it is proper, therefore, that you should receive a witness, that your faith may be strengthened.' thereupon he showed her the plates. my father and mother had a large family of their own, the addition to it, therefore, of joseph, his wife emma, and oliver, very greatly increased the toil and anxiety of my mother. and although she had never complained she had sometimes felt that her labor was too much, or, at least, she was perhaps beginning to feel so. this circumstance, however, completely removed all such feelings, and nerved her up for her increased responsibilities." [15] footnotes 1. this date in the prophet's history, published in the _millennial star_ (supplement), vol. 14, p. 12, is set down as the 15th of april, and the day oliver began writing as joseph translated is said to be the 17th of april. the 15th and 17th, however, are typographical errors. in the original manuscript of the history of the church, in the historian's office, the dates are written the 5th and 7th; see also _times and seasons_, vol. i, p. 201, where oliver cowdery gives the dates 5th and 7th of april, 1829. 2. statement of david whitmer, in _kansas city journal_, june 5, 1881. 3. doc. and cov., sec. 6. the reader may think i am quoting over copiously from these revelations given while the translation of the book of mormon was in progress; and he may think that these incidents have little or nothing to do with the story of the translation, and the story of the translation itself but little to do with the object of this work. i would suggest, however, that this history of the translation is necessary to future arguments to be made when i come to the considerations of the objections to the book of mormon, in part iv, where i shall examine other theories for the origin of the book of mormon. besides, i want the reader to know the atmosphere in which this work of translation was done; and for that purpose call especial attention to the spirit of the several revelations that have been quoted. 4. _times and seasons_, vol. ii, p. 201. 5. chapter 14. 6. chapter 14. 7. whitmer's statement, _kansas city journal_, june 5, 1881. 8. history of the church, vol. i, p. 47. 9. history of the church, vol. i, p. 44. 10. whitmer's statement, _kansas city journal_, june 5, 1881. also report of visit to david whitmer, by orson pratt and joseph f. smith, _millennial star_, vol. 40, pp. 769-774. 11. statement of david whitmer, _pratt and smith report, millennial star_, vol. 40, pp. 769-774. let it be observed that this reported conversation was published during the life time of david whitmer. it took place on the 7th of sept., 1878; and whitmer did not die until 25th jan., 1888. 12. cannon's _life of joseph smith_, pp. 67, 68. 13. statement of david whitmer, _pratt and smith report, millennial star_, vol. 40, pp. 769-774. another instance that in like manner illustrates the seership of the prophet joseph is related in the church history, and which occurred while making a journey from independence, missouri, to ohio, in company with bishop newel k. whitney. near new albany their horses took fright and while they were running at full speed bishop whitney attempted to jump out of the conveyance, but caught his foot in the wheel and had his leg and foot broken in several places. this occasioned delay of several weeks among a not very friendly people; for besides their manifest coldness an attempt was made to poison the prophet. and now the prophet's statement: "brother whitney had not had his foot moved from the bed for nearly four weeks, when i went into his room, after a walk in the grove, and told him if he would agree to start for home in the morning, we would take a wagon to the river, about four miles, and there would be a ferry boat in waiting which would take us quickly across, where we would find a hack which would take us directly to the landing, where we should find a boat, in waiting, and we would be going up the river before 10 o'clock, and have a prosperous journey home. he took courage and told me he would go. we started next morning, and found everything as i had told him, for we were passing rapidly up the river before 10 o'clock, and landing at wellsville, took stage coach to chardon, from thence in a wagon to kirtland, where we arrived some time in june." (_history of the church_, vol. i, p. 272.) 14. whitmer's statement, _pratt and smith report, millennial star_, vol. 40, pp. 769-774. 15. _pratt and smith report, millennial star_, vol. 40, p. 772. chapter vii. the manner of translating the book of mormon. relative to the manner of translating the book of mormon the prophet himself has said but little. "through the medium of the urim and thummim i translated the record by the gift and power of god," [1] is the most extended published statement made by him upon the subject. of the urim and thummim he says: "with the record was found a curious instrument which the ancients called a urim and thummim, which consisted of two transparent stones set in a rim of a bow fastened to a breastplate." [2] oliver cowdery, one of the three witnesses of the book of mormon, and the prophet's chief amanuensis, says of the work of translation in which he assisted: "i wrote with my own pen the entire book of mormon (save a few pages), as it fell from the lips of the prophet joseph smith, as he translated by the gift and power of god, by the means of the urim and thummim, or, as it is called by that book, 'holy interpreters."' [3] this is all he has left on record on the manner of translating the book. [4] david whitmer, another of the three witnesses, is more specific on this subject. after describing the means the prophet employed to exclude the light from the "seer stone," he says: "in the darkness the spiritual light would shine. a piece of something resembling parchment would appear, and under it was the interpretation in english. brother joseph would read off the english to oliver cowdery, who was his principal scribe, and when it was written down and repeated to brother joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear. thus the book of mormon was translated by the gift and power of god, and not by any power of man." [5] there will appear between this statement of david whitmer's and what is said both by joseph smith and oliver cowdery a seeming contradiction. joseph and oliver both say the translation was done by means of the urim and thummim, which is described by joseph as being two transparent stones "set in a rim of a bow fastened to a breastplate;" while david whitmer says that the translation was made by means of a "seer stone." the apparent contradiction is cleared up, however, by a statement made by martin harris, another of the three witnesses. he said that the prophet possessed a "seer stone," by which he was enabled to translate as well as from the urim and thummim, and for convenience he then (i. e., at the time harris was acting as his scribe) used the seer stone. * * * martin said further that the seer stone differed in appearance entirely from the urim and thummim that was obtained with the plates, which were two clear stones set in two rims, very much resembling spectacles, only they were larger. [6] the "seer stone" referred to here was a chocolate-colored, somewhat egg-shaped stone which the prophet found while digging a well in company with his brother hyrum. [7] it possessed the qualities of urim and thummim, since by means of it--as described above--as well as by means of the "interpreters" found with the nephite record, joseph was able to translate the characters engraven on the plates. [8] another account of the manner of translating the record purporting to have been given by david whitmer, and published in the _kansas city journal_ of june 5, 1881, says: he [meaning joseph smith] had two small stones of a chocolate color, nearly egg-shape, and perfectly smooth, but not transparent, called interpreters, which were given him with the plates. he did not see the plates in translation, but would hold the interpreters to his eyes and cover his face with a hat, excluding all light, and before his eyes would appear what seemed to be parchment on which would appear the characters of the plates in a line at the top, and immediately below would appear the translation in english, which smith would read to his scribe, who wrote it down exactly as it fell from his lips. the scribe would then read the sentence written, and if any mistakes had been made, the characters would remain visible to smith until corrected, when they would fade from sight to be replaced by another line. it is evident that there are inaccuracies in the above statement, due, doubtless, to the carelessness of the reporter of the _journal_, who has confused what mr. whitmer said of the seer stone and urim and thummim. if he meant to describe the urim and thummim or "interpreters" given to joseph smith with the plates--as seems to be the case--then the reporter is wrong in saying that they were chocolate color and not transparent; for the "interpreters," given to the prophet with the plates, as we have seen by his own description, were "two transparent stones." if the reporter meant to describe the "seer stone"--which is not likely--he would be right in saying it was of a chocolate color, and egg-shaped, but wrong in saying there were two of them. martin harris' description of the manner of translating while he was the amanuensis of the prophet is as follows: by aid of the seer stone, sentences would appear and were read by the prophet and written by martin, and when finished he would say "written," and if correctly written, that sentence would disappear and another appear in its place, but if not written correctly it remained until corrected, so that the translation was just as it was engraven on the plates, precisely in the language then used. [9] on one occasion harris sought to test the genuineness of the prophet's procedure in the matter of translation, as follows: martin said that after continued translation they would become weary and would go down to the river and exercise in throwing stones out on the river, etc. while so doing on one occasion, martin found a stone very much resembling the one used for translating, and on resuming their labors of translation martin put in place [of the seer stone] the stone that he had found. he said that the prophet remained silent unusually long and intently gazing in darkness, no trace of the usual sentence appearing. much surprised joseph exclaimed: "martin! what is the matter? all is as dark as egypt." martin's countenance betrayed him, and the prophet asked martin why he had done so. martin said, to stop the mouths of fools, who had told him that the prophet had learned those sentences and was merely repeating them. [10] the sum of the whole matter, then, concerning the manner of translating the sacred record of the nephites, according to the testimony of the only witnesses competent to testify in the matter is: with the nephite record was deposited a curious instrument, consisting of two transparent stones, set in the rim of a bow, somewhat resembling spectacles, but larger, called by the ancient hebrews "urim and thummim," but by the nephites "interpreters." in addition to these "interpreters" the prophet joseph had a "seer stone," which to him was a urim and thummim; that the prophet sometimes used one and sometimes the other of these sacred instruments in the work of translation; that whether the "interpreters" or the "seer stone" was used, the nephite characters with the english interpretation appeared in the sacred instrument; that the prophet would pronounce the english translation to his scribe, which, when correctly written, would disappear and the other characters with their interpretation take their place, and so on until the work was completed. it should not be supposed, however, that this translation, though accomplished by means of the "interpreters" and "seer stone," as stated above, was merely a mechanical procedure; that no faith, or mental or spiritual effort was required on the prophet's part; that the instruments did all, while he who used them did nothing but look and repeat mechanically what he saw there reflected. much has been written upon this manner of translating the nephite record, by those who have opposed the book of mormon, and chiefly in a sneering way. on the manner of translation they have bottomed much, not of their argument but their ridicule--against the record; and as in another part of this volume i am to meet what they consider their argument, and what i know to be their ridicule, i consider here a few other facts connected with the manner of translating the book of mormon, which are extremely important, as they furnish a basis upon which can be successfully answered all the objections that are urged, based on the manner in which the translation was accomplished, and also as to errors in grammar, the use of modern words, western new york phrases, and other defects of language which it is admitted are to be found in the book of mormon, especially in the first edition. i repeat, then, that the translation of the book of mormon by means of the "interpreters" and "seer stone," was not merely a mechanical process, but required the utmost concentration of mental and spiritual force possessed by the prophet, in order to exercise the gift of translation through the means of the sacred instruments provided for that work. fortunately we have the most perfect evidence of the fact, though it could be inferred from the general truth that god sets no premium upon mental or spiritual laziness; for whatever means god may have provided to assist man to arrive at the truth, he has always made it necessary for man to couple with those means his utmost endeavor of mind and heart. so much in the way of reflection; now as to the facts referred to. in his _address to all believers in christ_, david whitmer says: at times when brother joseph would attempt to translate he would look into the hat in which the stone was placed, he found he was spiritually blind and could not translate. he told us that his mind dwelt too much on earthly things, and various causes would make him incapable of proceeding with the translation. when in this condition he would go out and pray, and when he became sufficiently humble before god, he could then proceed with the translation. now we see how very strict the lord is, and how he requires the heart of man to be just right in his sight before he can receive revelation from him. [11] in a statement to wm. h. kelley, g. a. blakeslee, of gallen, michigan, under date of september 15, 1882, david whitmer said of joseph smith and the necessity of his humility and faithfulness while translating the book of mormon: he was a religious and straight-forward man. he had to be; for he was illiterate and he could do nothing himself. he had to trust in god. he could not translate unless he was humble and possessed the right feelings towards everyone. to illustrate so you can see: one morning when he was getting ready to continue the translation, something went wrong about the house and he was put out about it. something that emma, his wife, had done. oliver and i went up stairs and joseph came up soon after to continue the translation, but he could not do anything. he could not translate a single syllable. he went down stairs, out into the orchard, and made supplication to the lord; was gone about an hour--came back to the house, and asked emma's forgiveness and then came up stairs where we were, and then the translation went on all right. he could do nothing save he was humble and faithful. [12] the manner of translation is so far described by david whitmer and martin harris, who received their information necessarily from joseph smith, and doubtless it is substantially correct, except in so far as their statements may have created the impression that the translation was a mere mechanical process; and this is certainly corrected in part at least by what david whitmer has said relative to the frame of mind joseph must be in before he could translate. but we have more important evidence to consider on this subject of translation than these statements of david whitmer. in the course of the work of translation oliver cowdery desired the gift of translation to be conferred upon him, and god promised to grant it to him in the following terms: oliver cowdery, verily, verily, i say unto you, that assuredly as the lord liveth, who is your god and your redeemer, even so surely shall you receive a knowledge of whatsoever things you shall ask in faith, with an honest heart, believing that you shall receive a knowledge concerning the engravings of old records, which are ancient, which contain those parts of my scripture of which has been spoken by the manifestation of my spirit. yea, behold, i will tell you in your mind and in your heart, by the holy ghost, which shall come upon you and which shall dwell in your heart. now, behold, this is the spirit of revelation; behold this is the spirit by which moses brought the children of israel through the red sea on dry ground. * * * ask that you may know the mysteries of god, and that you may translate and receive knowledge from all those ancient records which have been hid up, that are sacred; and according to your faith shall it be done unto you. [13] in attempting to exercise this gift of translation, however, oliver cowdery failed; and in a revelation upon the subject the lord explained the cause of his failure to translate: behold, you have not understood; you have supposed that i would give it [_i. e._ the gift of translation] unto you, when you took no thought save it was to ask me. but, behold, i say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right i will cause that your bosom shall burn within you; therefore, you shall feel that it is right. but if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong; therefore you cannot write that which is sacred save it be given you from me. [14] while this is not a description of the manner in which joseph smith translated the book of mormon, it is, nevertheless, the lord's description of how another man was to exercise the gift of translation; and doubtless it is substantially the manner in which joseph smith did exercise it, and the manner in which he translated the book of mormon. that is, the prophet joseph smith looked into the "interpreters" or "seer stone," saw there by the power of god and the gift of god to him, the ancient nephite characters, and by bending every power of his mind to know the meaning thereof, the interpretation wrought out in his mind by this effort--"by studying it out in his mind," to use the lord's phrase--was reflected in the sacred instrument, there to remain until correctly written by the scribe. we see something akin to this also in the manner in which the nephites used liahona, their urim and thummim--the instrument through means of which they were directed of the lord upon their journey to the promised land of america--it worked "according to the faith and diligence and heed" they gave unto it. (i nephi 16:28.) in further proof that translation was not a merely mechanical process with the prophet joseph, i call attention to the evident thought and study he later bestowed upon the work of translating the rolls of papyrus found with the egyptian mummies, purchased by the saints in kirtland, of michael h. chandler, about the 6th of july, 1835. "soon after this," says the prophet, "with w. w. phelps and oliver cowdery as scribes, i commenced the translation of some of the characters or hieroglyphics, and much to our joy found that one of the rolls contained the writings of abraham, another the writings of joseph of egypt," etc. speaking in his history of the latter part of july, he says: "the remainder of this month i was continually engaged in translating an alphabet to the book of abraham and arranging a grammar of the egyptian language." in his journal entry for november 26, 1835, is the following: "spent the day in translating the egyptian characters from the papyrus, though suffering with a severe cold." under date of december 15, this: "i exhibited and explained the egyptian characters to them (elders m'lellin and young), and explained many things concerning the dealings of god with the ancients, and the formation of the planetary system." thus he continued from time to time to work upon this translation, which was not published until 1842, in the _times and seasons_, beginning in number nine of volume three. it should be remembered in connection with this "preparing an alphabet" and "arranging a grammar of the egyptian language" that the prophet still had in his possession the "seer stone" (or at least oliver cowdery had it, for on completing the translation of the book of mormon the prophet gave the seer stone into oliver cowdery's keeping.--david whitmer's _address to all believers_, p. 32),--which he had used sometimes in the translation of the book of mormon, yet it seems from the circumstances named that he had to bend all the energies of his intellectual powers to obtain a translation of the egyptian characters. there can be no doubt, either, that the interpretation thus obtained was expressed in such language as the prophet could command, in such phraseology as he was master of, and common to the time and locality where he lived; modified, of course, by the application of that phraseology to facts and ideas new to him in many respects, and above the ordinary level of the prophet's thoughts and language, because of the inspiration of god that was upon him. this view of the translation of the nephite record accounts for the fact that the book of mormon, though a translation of an ancient record, is, nevertheless, given in english idiom of the period and locality in which the prophet lived; and in the faulty english, moreover, both as to composition, phraseology, and grammar, of a person of joseph smith's limited education; and also accounts for the sameness of phraseology and literary style which runs through the whole volume. nor are we without authority of high value in these views for the verbal style of inspired writers. in _the annotated bible_, published by the "religious tract society," london, 1859, the following occurs in relation to the explanation of the words "prophet" and "prophecy:" that the prophets were more than foretellers of things future is apparent from their history as well as from their writings. it must also be remembered that, although prophecy contains many very circumstantial allusions to particular facts and individuals, yet these are referred to chiefly on account of their revelation of those great, general principles with which it has to do. prophecy is god's voice, speaking to us respecting that great struggle which has been and is going on in this world between good and evil. the divine communications were made to the prophets in divers manners; god seems sometimes to have spoken to them in audible voice; occasionally appearing in human form. at other times he employed the ministry of angels, or made known his purposes by dreams. but he most frequently revealed his truth to the prophets by producing that supernatural state of the sentiment, intellectual, and moral faculties which the scriptures call "vision." hence prophetic announcements are often called "visions," _i. e._ things seen; and the prophets themselves are called "seers." although the visions which the prophet beheld and the predictions of the future which he announced were wholly announced by the divine spirit, yet the form of the communication, the imagery in which it is clothed, the illustration by which it is cleared up and impressed, the symbols employed to bring it more graphically before the mind--in short, all that may be considered as its garb and dress, depends upon the education, habits, association, feelings and the whole mental intellectual and spiritual character of the prophet. hence the style of some is purer, more sententious, more ornate, or more sublime than others. the author of _moral and metaphysical philosophy_, frederick denison maurice, sometime professor of casuistry and modern philosophy in the university of cambridge, in discussing the philosophers of the last half of the seventeenth century, has an excellent passage on the views of spinoza respecting the hebrew prophets, and in what manner they and their work are to be regarded. the passage is so _apropos_ the matter here discussed that i quote the essential parts of it: "what do the sacred books impart when they affirm the spirit of god to have been infused into the prophets--that the prophets spoke by the spirit of god?" (spinoza.) the result at which our author arrives upon a long examination into the different uses of the word "spirit" is, that these expressions respecting the infusion of the spirit "signify nothing more than that the prophets had a singular and extraordinary virtue and cultivated piety, with very great constancy of mind, and thereby they had a perception of the mind or judgment of god; for we shall find that the spirit of god denotes in hebrew as well the mind as the judgment or sentence of god, and therefore that the law of god, because it unfolded the mind of god, is called the mind or spirit of god; therefore the imagination of the prophets might, with equal justice, be said to be the mind of god, and the prophets be said to have had the mind of god, inasmuch as through their imagination the decrees of god were revealed. * * * the question how the prophets acquired a sense of certainty respecting their revelations gives rise to a long discussion. their imagination being the main instrument of their discoveries, they cannot have the same security as we have for those truths which are discovered by scientific insight or "natural light." "it is," says spinoza, very characteristically, "a moral, not a mathematical security. it is derived (1) from the great strength of their phantasy, which brings objects before them as clearly as we see them when we are awake. (2) from some divine sign. (3) from their minds being disposed to the right and just," spinoza affirms the last to be the principal secret of their certainty. * * * nevertheless, he affirms that the revelations to the prophet depended upon his temperament and upon his own opinions. these he brought with him--these varied not only his style of writing, but his understanding of any communication that was made to him. his joy, his sorrow, all the different moods of his mind and body, were continually affecting his judgments and his teachings. * * * every thoughtful reader will perceive that in these statements spinoza has an evident advantage over those who treat the personal feelings, experiences, struggles of the prophets, as if they were nothing--who forget that they were human beings--who look upon them merely as utterers of certain divine dogmas, or as foretelling certain future events. he has a right to say that such persons overlook the letter of the books, while they profess to honor the letter; that they change their substance, while they think that they are taking them just as they are. but no real devout reader of the prophets ever forgets that they are men. their human feelings, sufferings, rejoicings, are parts to him of the divine revelation. the struggles of the prophet with his own evil--the consciousness and confession that the vile is mixed with the precious--help more than all formal teaching to show him and us how the higher mind is distinct from the lower, as well as how the one is related to the other. we see how the prophet arrived at a certainty about the divine will and purpose through the very doubts and contradictions in himself. [15] also the reverend joseph armitage robinson, d. d., dean of westminster and chaplain of king edward vii of england, respecting the manner in which the message of the old testament was received and communicated to man, as late as 1905, said: the message of the old testament was not written by the divine hand, nor dictated by an outward compulsion; it was planted in the hearts of men, and made to grow in a fruitful soil. and then they were required to express it _in their own language, after their natural methods, and in accordance with the stage of knowledge which their time had reached_. their human faculties were purified and quickened by the divine spirit; but they spoke to their time in the language of their time, they spoke a spiritual message, accommodated to the experience of their age, a message of faith in god, and of righteousness as demanded by a righteous god. [16] i take occasion at this point to observe that because a writer or speaker claims to be under the inspiration of god it does not follow that in giving expression to what the lord puts into his heart he will always do so in grammatical terms, any more than the orthography of an inspired writer will always be accurate. we have many illustrations of this fact among the inspired men that we have known in the church of jesus christ in these last days. those of us who have listened to the utterances of prophets and apostles cannot doubt of their inspiration, and at the same time some of those who have been most inspired have been inaccurate in the use of our english language. the same seems true of the ancient apostles, also. the writer of the acts, at the conclusion of a synopsis of a discourse which he ascribes to peter, says, "now, when they [the jews] saw the boldness of peter and john, and perceived that they were unlearned and ignorant men, they marvelled." [17] the commentators upon this passage say that the listening jews perceived that peter and john were uninstructed in the learning of the jewish schools, and were of the common sort of men, untrained in teaching. [18] and again, "their language and arguments prove that they were untaught in the rabbinical learning of the jewish schools." [19] but in what way could the jews have discerned the ignorance and absence of learning in peter and john except through the imperfections of their language? and yet those imperfections in language may not be urged in evidence of the absence of inspiration in the two apostles. surely with god it must be that the matter is of more consequence than the form in which it is expressed; the thought of more moment than the word; it is the spirit that giveth life, not the letter. "he that hath my word, let him speak my word faithfully. what is the chaff to the wheat? saith the lord." [20] the view of the manner of translating the book of mormon here set forth furnishes the basis of justification for those verbal changes and grammatical corrections which have been made since the first edition issued from the press; and would furnish justification for making many more verbal and grammatical corrections in the book; for if, as here set forth, the meaning of the nephite characters was given to joseph smith in such faulty english as he, an uneducated man, could command, while every detail and shade of thought should be strictly preserved, there can be no reasonable ground for objection to the correction of mere verbal errors and grammatical construction. there can be no reasonable doubt that had joseph smith been a finished english scholar and the facts and ideas represented by the nephite characters upon the plates had been given him by the inspiration of god through the urim and thummim, those ideas would have been expressed in correct english; but as he was not a finished english scholar, he had to give expression to those facts and ideas in such language as he could command, and that was faulty english, which the prophet himself and those who have succeeded him as custodians of the word of god have had, and now have, a perfect right to correct. [21] footnotes 1. wentworth letter, _millennial star_, vol. 19, p. 118. 2. wentworth letter, history of the church, vol. iv, ch. 31. 3. book of mosiah 8:13. 4. the above statement was made by oliver cowdery, at a special conference held at kanesville, iowa, oct. 21, 1848. it was first published in the _deseret news_ of april 13, 1859: bishop reuben miller, who was present at the meeting, reported cowdery's remarks. 5. from _an address to all believers in christ_, by david whitmer, a witness to the divine authenticity of the book of mormon, published at richmond, missouri, 1887, p. 12. 6. harris' statement to edward stevenson, _millennial star_, vol. 44, p. 87. 7. cannon's _life of joseph smith_, p. 56. 8. nearly all the anti-"mormon" works dealing with the coming forth of the book of mormon speak of the "seer stone" and reiterate the falsehood that the prophet stole it from the children of willard chase, for whom joseph and hyrum were digging a well. 9. statement of martin harris, to edward stevenson, _millennial star_, vol. 44, pp. 86, 87. 10. harris' statement to edward stevenson, _millennial star_, vol. 44, pp. 78, 79; 86, 87. 11. _address to all believers in christ_, p. 30. 12. braden and kelley, _debate on divine origin of book of mormon_, p. 186. the above debate took place in 1884, several years before the death of david whitmer, and the statement from which the above is taken was quoted in full. 13. d. & c., sec. 8:1-3, 11. 14. d. & c., sec. 9:7-9. 15. _moral and metaphysical philosophy_, vol. ii, pp. 397-399. 16. _st. louis globe-democrat_, sunday, march 19, 1905--the discourse is published at length. 17. acts 4:13. 18. jamieson, fausset and brown, _commentary_, acts 4:13. 19. _international commentary of the new testament_, acts 4. 20. jeremiah 23:28. 21. the manner of translating the book of mormon above set forth, gave rise to considerable discussion within the church, and led to the publication of a number of papers in the _improvement era_, a monthly magazine published in utah, in defense of the views here advocated. these papers were finally collected and published in the author's _defense of the faith and the saints_, vol. i, pp. 255-311, to which the reader is referred for a more exhaustive consideration of the question above discussed. moreover, this whole question was subsequently reviewed at a meeting of the first presidency and the twelve apostles, and accepted as the most reasonable explanation that had been offered on the subject of the translation of the book of mormon, and its publication approved.--_roberts_. chapter viii. publication of the record. the exact time when the translation of the book of mormon was completed cannot be ascertained. according to the history of the prophet it was early in june, 1829, when david whitmer, took joseph and his wife and oliver cowdery to his father's home near waterloo, at the north end of seneca lake, to the neighborhood called fayette. [1] there the prophet remained until the translation was completed and the copyright secured. since david whitmer arrived at harmony "in the beginning of june," to take the prophet and his wife and oliver cowdery to his father's home, and as mr. john h. gilbert (the chief compositor on the book of mormon), says in a signed statement [2] that he commenced the work of setting the type for the book of mormon in august, 1829, the translation was completed between those dates, that is, between the early part of june, 1829, and august of the same year, as the work of translation was completed before the work of printing began. the contract for printing was made with mr. egbert b. grandin, of palmyra, the edition to be five thousand copies, and the price $3,000, martin harris guaranteeing the payment of that sum to the publisher. as soon as arrangements were completed for publishing the book of mormon, the prophet joseph started for harmony, pennsylvania, but before his departure he left the following directions to be followed respecting the work of printing: first, that oliver cowdery should transcribe the whole manuscript. second, that he should take but one copy at a time to the office, so that if one copy should get destroyed there would still be a copy remaining. third, that in going to and from the [printing] office, he should always have a guard to attend him, for the purpose of protecting the manuscript. fourth, that a guard should be kept constantly on the watch, both night and day, about the house, to protect the manuscript from malicious persons, who would infest the house for the purpose of destroying the manuscript. all these things were strictly attended to as the lord commanded joseph. [3] these precautions, at first glance, may seem excessive, and under ordinary circumstances would be totally unnecessary; yet the following communication to the _signs of the times_, by j. n. t. tucker, who was employed in the printing establishment of the _wayne sentinel_, in the establishment at which the book of mormon was printed, in palmyra, will demonstrate that the precaution in this case was necessary; and incidentally tends to prove true the statement of the revelation in which the prophet joseph is warned that the 116 pages of manuscript stolen from martin harris were changed by those into whose hands they had fallen, with the intention to make them conflict with the reproduction of them, should the prophet again translate that part of the work. with these preliminary remarks the following letter will be self-explanatory: "mormonism"--some curious facts _messrs. editors_:--having noticed in a late number of the _signs of the times_, a notice of a work, entitled, _mormon delusions and monstrosities_, it occurred to me that it might, perhaps, be a service to the cause of truth, to state one circumstance in relation to the authenticity of the book of mormon, which occurred during its publication, at which time i was a practical printer and engaged in the office where it was printed, and became familiar with the men and their principles, through whose agency it was "got up." the circumstance alluded to was as follows: we had heard much said by martin harris, the man who paid for the printing, and the only one in the concern worth any property, about the wonderful wisdom of the translators of the mysterious plates, and resolved to test their wisdom. accordingly, after putting one sheet in type, we laid it aside, and told martin harris it was lost, and there would be serious defection in the book in consequence, unless another sheet like the original could be produced. the announcement threw the old gentleman into quite an excitement. but after a few moments' reflection, he said he would try to obtain another. after two or three weeks, another sheet was produced, but no more like the original than any other sheet of paper would have been, written over by a common schoolboy, after having read, as they did, the manuscript preceding and succeeding the lost sheet. as might be expected, the disclosure of the plan greatly annoyed the authors, and caused no little merriment among those who were acquainted with the circumstances. as we were none of us christians, and only labored for the "gold that perisheth," we did not care for the delusion, only so far as to be careful to avoid it ourselves, and enjoy the hoax. not one of the hands in the office where the wonderful book was printed ever became a convert to the system, although the writer of this was often assured by martin harris, if he did not he would be destroyed in 1832. yours in the gospel of christ, j. n. tucker. "gorton, may 23, 1842." "_signs of the times_, june 8, 1842." the description in this letter of martin harris' excitement from the loss of the sheet mentioned, and the claim that the reproduced manuscript did not fill the blank created through their hiding that one sheet of type-set matter, will appear at once as a fabrication when it is remembered that martin harris must have known that the original manuscript of the book of mormon had never left the hands of those having the work in charge, and they were by that precaution prepared against just such emergencies as this whether practiced playfully or in dead earnest to bring the work into disrepute. [4] these several precautions relative to the manuscript of the book of mormon stated by lucy smith in the work quoted, account for several circumstances regarded as peculiar in connection with the publication of the book of mormon: the almost entire absence of joseph smith the prophet from the printing establishment of mr. grandin while the book was being set up and printed; the presence of two persons always when a portion of manuscript was carried to the printers, one of whom was always hyrum smith; the guard constantly upon the watch at the smith homestead; and the existence of two manuscript copies of the book of mormon. oliver cowdery during the time that the type setting and printing was going on made a copy from the original manuscript for the use of the printer; carefully keeping the original (which, too, in the main, he had written as the prophet joseph translated from the nephite plates) in his possession at the home of the smiths, that if peradventure the copy sent to the printer should be destroyed or stolen it could be copied again from the original. it is said by mr. gilbert that the manuscript as sent to him was neither capitalized nor punctuated, and that the capitalization and punctuation in the first edition was done by him. this statement, however, can only be true in part, as an examination of the printer's manuscript will prove; for that manuscript is very well capitalized and in the main in the handwriting of oliver cowdery. mr. gilbert may have capitalized and punctuated to some extent, but it is clear that he did not do all of it, or even the main part of it. [5] the printer's manuscript, after it had served its purpose, was evidently taken possession of by oliver cowdery, while the original manuscript remained in the possession of the prophet joseph. in 1850 oliver cowdery, a little before his death, which occurred at richmond, ray county, missouri, on the 3rd of march of that year--gave into the possession of david whitmer, his brother-in-law and fellow witness of the truth of the book of mormon, his printer's manuscript of that book, and the descendants of david whitmer have it in their possession to this day (1903); regarding it--though in that they are mistaken--as the original manuscript. [6] the original manuscript having been preserved by the prophet joseph, it was, on the 2nd of october, 1841, in the presence of a number of elders, deposited by him in the northwest cornerstone of the nauvoo house, with a number of coins, papers and books, in a cavity made in the corner stone for that purpose. among those who were present at the time the original manuscript of the book of mormon was thus deposited in the corner stone of the nauvoo house, was elder warren foote, of glendale, kane county, utah, who quotes from his journal as follows: october 2, 1841. the semi-annual conference commenced today. after meeting was dismissed a deposit was made in the southeast corner of the nauvoo house. a square hole had been chisseled in the large corner stone like a box. an invitation was given for any who wished to put in any little memento they desired to. i was standing very near the corner stone, when joseph smith came up with the manuscript of the book of mormon, and said he wanted to put that in there, as he had had trouble enough with it. it appeared to be written on fools' cap paper, and was about three inches in thickness. there was also deposited a book of doctrine and covenants, five cents, ten cents, twenty-five cents, fifty cents, and one dollar pieces of american coin, besides other articles. a close-fitting stone cover was laid in cement, and the wall built over it. i was standing within three feet of the prophet when he handed in the manuscript, and saw it very plainly. he intimated in his remarks, that in after generations the walls might be thrown down, and these things discovered, from which the people could learn the doctrines and principles and faith of the latter-day saints. [7] in a rather curious manner a portion of this original manuscript came into the possession of joseph f. smith, president of the church, and nephew of the prophet joseph. the nauvoo house, begun in the prophet, was never completed. mr. lewis c. bidamon, who married emma smith, widow of the prophet, came into possession of the unfinished nauvoo house, and tore down the walls and took up the extensive foundations of the house in order to sell the building stone in them. in the course of tearing out the foundations the southeast corner stone was taken out and the treasures it contained discovered and taken in charge by mr. bidamon. some years later, namely, in the summer of 1884, mrs. sarah m. kimball visited nauvoo, and among other landmarks went to the site of the nauvoo house, the walls and foundation of which were not yet all taken away. she called upon mr. bidamon, then living in a temporary four-roomed building erected on the southwest corner of the foundation laid for the nauvoo house. and now mrs. kimball's story, as related in her letter to elder george reynolds, dated 19th july, 1884: i asked why the heavy and extensive foundations around him were being torn up; he [mr. bidamon] replied that he had bought the premises, and the rock was torn up to sell, as he was poor and otherwise would not have been able to build. i said, i am interested in this foundation, because i remember there were treasures deposited under the chief corner stone. he said, yes, i took up the stone box and sold it to mr. -(i do not remember the name.) it had been so long exposed to the wet and weather that its contents were nearly ruined, i gave the coin to joe [joseph] [8] and told him he could have the pile of paper. he said it was the manuscript of the book of mormon; but it was so much injured that he did not care for it. while we were talking, mr. bidamon's wife brought a large pasteboard box and placed it on my lap. it contained a stack of faded and fast decaying paper, the bottom layers for several inches were uniform in size, they seemed to me larger than common fools' cap, the paper was coarse in texture and had the appearance of having lain a long time in water, as the ink seemed almost entirely soaked into the paper. when i handled it, it would fall to pieces. i could only read a few words here and there, just enough to learn that it was the language of the book of mormon. above this were some sheets of finer texture folded and sewed together, this was better preserved and more easily read. i held it up, and said: "mr. b., how much for this relic?" he said: "nothing from you, you are welcome to anything you like from the box." i appreciated the kindness, took the leaves that were folded and sewed together, also took two fragments of the _times and seasons_, published by don carlos smith. [9] i send with this a fragment dated january, 1840, for your acceptance, containing the prophetic lamentation of p. p. pratt, while chained in prison. very respectfully, (signed) sarah m. kimball. [10] this fragment of the manuscript, now in the possession of president joseph f. smith, is thus described by elder george reynolds, in his _history of the book of mormon_: it consists of twenty-two pages of somewhat rough, unruled writing paper, more resembling narrow bill-cap than any other size of paper now made, being a little less than fifteen and a half inches long and full six and a half inches wide. the paper is now tinged brown or yellow by time and damp, and the writing in some places is undecipherable. the pages are numbered 3 to 22, pages 1 and 2 having been lost. the manuscript commences at the second verse of the second chapter of the first book of nephi, and continues to the thirty-fifth verse of the thirteenth chapter of the same book. * * * the manuscript is in two, if not three, handwritings. pages 7 to 18, inclusive, appear to have been written by oliver cowdery. pages 3 to 6 are written in what looks like a woman's hand, possibly that of emma smith; while the handwriting on pages 19 to 22, if not the same, very much resembles that of pages 3 to 6. the only division made in the manuscript is into chapters; the sentences are not divided by punctuation marks and are seldom commenced with capital letters. it may be thought that the care of the manuscript during the process of printing was not only extraordinary but unnecessary. the experiences of the prophet, however, in the matter of keeping possession of the plates of the book of mormon, and the efforts that were made to take them from him, together with the loss of the one hundred and sixteen pages of manuscript he had for a short time entrusted to the care of martin harris, taught him caution. it is well it did, for having failed in their efforts to wrest the plates from him, several conspiracies were formed by his enemies to obtain the manuscript of the book and prevent its publication. [11] and notwithstanding all the precautions taken an enemy nearly succeeded in publishing the book of mormon in garbled form before the printing of the book was completed. an ex-justice of the peace by the name of cole started to publish a weekly periodical which he called _dogberry paper on winter hill_. in his prospectus he promised his subscribers to publish one form of "joe smith's gold bible" each week, and thus furnish them with the principal part of the book without their being obliged to purchase it from the smiths. the _dogberry paper_ was printed at mr. grandin's establishment, where the book of mormon was being printed, and as the press was employed all the time except at night and on sundays, mr. cole printed his paper at those times. the arrangement also enabled him to keep what he was doing from the knowledge of the prophet and his associates; and it is said that several numbers of his paper containing portions from the book of mormon which he had pilfered, were published before his rascality was found out. joseph, who was at harmony, in pennsylvania, was sent for, and on arriving at palmyra quietly but firmly asserted his copyrights which he had been careful to secure, and mr. cole gave up his attempt to publish the book or any portion of it. after settling this difficulty joseph again returned to pennsylvania, only to be again summoned to palmyra to quiet the fears of his publisher, mr. grandin, who had been made fearful that the prophet would not be able to meet his obligations for printing the book. the people in the vicinity of palmyra had held public meetings and passed resolutions not to purchase the book of mormon, if it ever issued from the press. they appointed a committee to wait upon mr. grandin and explain to him the evil consequences which would result to him because of the resolutions they had passed not to buy the books when published, which would render it impossible for "the smiths" to meet their obligations to him. they persuaded him to stop printing, and joseph was again sent for. on the prophet's arrival he called upon mr. grandin in company with martin harris, and together they gave the frightened publisher such assurance of their ability to meet their obligation to him that printing was resumed; [12] and finally, in the spring of 1830, the book issued from the press. thus, from start to finish, difficulty and danger beset the coming forth of the book of mormon. but at last every obstacle was surmounted; every difficulty overcome; every device of the enemy thwarted; every danger to the record of the nephites past. it was published--a five thousand edition of it. henceforth, thanks to "the great art preservative"--printing--it would be indestructible. to the world was given the testimony of sleeping nations that the lord is god; that jesus is the christ, the redeemer of the world; that the gospel is the power of god unto salvation. the fervent prayers of the prophets and other righteous men among the ancient inhabitants of america were answered. the gentile nations which, by the spirit of prophecy, they knew would at some time occupy their land, would become informed as to them; of their origin; of the promises of god to the remnant of their seed, which the gentiles would find upon the land. so, too, would the jews know of the ancient inhabitants of the land; and would know of the decrees of god respecting the land and the inhabitants thereof; and would have the testimony of these ancient nations of israelites in america that jesus of nazareth, whom the jews had crucified, was indeed the messiah, the hope of israel, and the world's savior. but what was of more immediate interest to these ancient worthies of the western hemisphere, their descendants remaining in the land would, through their record, be brought to a knowledge of their forefathers, and of the goodness and favor and severity of god towards them. they would be brought to a knowledge of how their fathers had departed from the ways of the lord; why the disfavor of god was upon them; and how they might return into his favor through obedience to that gospel which their fathers had rejected. for these several things righteous men among the nephites earnestly prayed; and obtained a promise from the lord that he would preserve their records and at the last bring them to the remnant of their seed, to the jews and to the gentiles that their testimonies to the truth of god might not be lost to the world. [13] and now the hopes and promises were fulfilled. their record was published and was destined to be read in all the languages spoken by the children of men, and stand as a witness for god to all the world. footnotes 1. history of the church, vol. i, pp. 48, 49. 2. the statement referred to was given to elder francis m. lyman, of the council of the twelve apostles, who called upon mr. gilbert at palmyra on october 23, 1897. mr. gilbert wrote with his own hand in elder lyman's journal, and signed the following: palmyra, n. y., oct. 23, 1897. at the request of elder f. m. lyman of utah, i make the following certificate: i was born in the town of richmond, ontario county, april 13, 1802. i assisted e. b. grandin in estimating the expense of printing 5,000 copies of the "mormon" bible, and the price agreed upon--$3,000. i was the principal compositor of said bible, commencing on the same in august, 1829, and finishing the same in march, 1830. (signed) _john h. gilbert_. i am indebted to elder lyman for access to his journal for the above statement. 3. _history of the prophet joseph_, by his mother, chap. 31. 4. tucker's letter is produced in bennett's _mormonism exposed_, (1842), pages 112, 123. 5. the writer saw and examined the printer's manuscript in the possession of david whitmer in 1884, and speaks from personal knowledge on this point in the text. 6. it has since been deposited with the president of the reorganized church of jesus christ of latter-day saints, son of the prophet joseph, by the grandson of david whitmer, george schwiech. 7. the above excerpt from elder foote's journal is published by george reynolds in a series of articles under the title "history of the book of mormon," in the _contributor_, for 1884. 8. _i. e._ joseph smith, son of the prophet. 9. the prophet's brother, and for a time editor of the _times and seasons_. 10. mrs. kimball's letter is published by elder geo. reynolds in his articles on the _history of the book of mormon, contributor_, vol. v, no. 10. 11. _history of the prophet joseph_, by lucy smith, chaps. 32 and 33. 12. _history of the prophet joseph_, by lucy smith, chap. 33. 13. see book of mormon, book of enos, chap. 1:12-18; mormon 8:24-26; and 9:36, 37; and 5:9-24; i nephi 13:30-42. chapter ix. an analysis of the book of mormon. with reference to its construction the book of mormon separates into three divisions: 1. the small plates of nephi, a record kept upon gold plates made by the first nephi upon which he purposed to record and have recorded more especially the work of the holy ministry among the nephites, the prophecies of the coming of the messiah in the flesh, and the exhortations to righteousness by the prophets who should arise among his people. as compared with his plates on which he designed to have recorded the secular history of his people, they were small, and doubtless comparatively few in number, hence their name--"the smaller plates of nephi." the historical data contained in these small plates of nephi extends over a period of about four hundred years, or from the departure of lehi from jerusalem to the reign of king benjamin, the second king of the nephite-zarahemla nation. but chiefly these plates were filled with prophecies and exhortations to righteousness, and many transcriptions from the writings of isaiah, and other prophets, while historical data--though sufficient to give a general idea of the movement of lehi's colony, and the subsequent march of events among the peoples that sprang from that colony--are meager. the translation of these small plates, in current editions, occupies the first one hundred and fifty-seven [1] pages of the book of mormon, fractional pages aside; and with two pages of explanatory matter by mormon, under the title "words of mormon," make 133 pages of the book. the books of this first division of the book of mormon are six in number, _viz_: i. nephi, ii. nephi, book of jacob, book of enos, book of jarom, book of omni. though there are but six books in this division, there are nine writers, as follows: the first nephi, who writes one hundred and twenty-seven and a half pages [2] of the one hundred and fifty seven in this division. jacob, brother of nephi, twenty-one and a half pages. zenos, son of the above jacob, two and one-half pages. jarom, son of the above zenos, two pages. in the book of omni there are but three and one half pages, but there are five writers, each of whom records merely a few lines: omni, son of the above jarom; amaron, son of the above omni; chemish, brother of the above amaron; abinadom, son of chemish; amaleki, son of the above abinadom. amaleki writes about two pages out of the three pages and a half comprising the book of omni, and gives the important information concerning the second hegira of the righteous nephites, their union with the people of zarahemla and the formation of the nephite-zarahemla nation. although there are nine writers in this division of the book of mormon, the writing is chiefly done by the first two, nephi and jacob, of which the first writes 127 1/2 pages; and the second 21 1/2 pages, leaving but eight pages to be written by the other seven writers. 2. mormon's abridgment of the large plates of nephi comprises the second division of the book of mormon. this is a condensed record made from the various books written or engraved upon the large plates of nephi, which plates, it will be remembered, were made by the first nephi, as well as the smaller plates of nephi, that upon them might be recorded the secular history of the people, their wars and contentions, their affairs of government and the migrations of their people. this part of the book of mormon--the abridgment--is the work of one man, mormon, from whom this whole record of the nephites takes its name, and yet the abridgment of mormon occupies but 390 1/2 out of the 632 pages; his own book, bearing his own name, makes 15 1/2 pages making in all 406 out of the 623 pages which comprise the whole book. the style of mormon's abridgment is very complicated. it consists mainly of his condensation of the various books which he found engraven upon the larger plates of nephi--the book of mosiah, book of alma, helaman, iii. nephi, iv. nephi, etc. because mormon retained the names of these respective books in his condensation or abridgment of them, many readers of the book of mormon have been led to suppose that there was a separate writer for each book, overlooking the fact that these books, so-called, in the book of mormon, are but brief abridgments of the original books bearing those names. occasionally, however, mormon came upon passages in the original annals that pleased him so well that he transcribed them verbatim in the record he was writing. an example of this is to be found beginning at page 163 (current edition), in the second line of the ninth paragraph, and ending with page 169--the words of king benjamin to his people. the modern method of writing would be, of course, to make the abridgment of mormon the regular text of the book, put the verbatim quotations from the old nephite books that were being abridged within quotation marks, and throw the occasional remarks or comments of the abridger into foot notes. but these devices in literary work were not known, apparently, among the nephites. after completing his abridgment of the books written upon the larger plates of nephi, down to this own day, mormon made a record of the things which came under his own observation, and engraved them upon the larger plates of nephi, and called that the book of mormon; but upon the plates on which he had engraven his abridgment of all the books found in the larger plates of nephi, and which he had made with his own hands, he recorded but a brief account of the things which he had witnessed among his people, and that, too, he called the book of mormon. [3] it occupies fourteen and a half pages; which, with the other three hundred and ninety and one half pages, as above stated, makes four hundred and five pages of the book of mormon written by the hand of mormon. 3. the third division of the book of mormon is made up of writings of moroni, the son of mormon. he finishes the record of his father, mormon, in which he occupies seven and a half pages. after that he abridges the history of the people of jared, who were led from the tower of babel to the north continent of the western hemisphere, and whose record was found by a branch of the nephite people. [4] this abridged history of the jaredites occupies thirty-eight pages; and in character of composition is much like the complex style of mormon's abridgment of the nephite records. it was modeled doubtless after that work. then follows his own book, the book of moroni, which occupies fifteen and a half pages, making in all sixty-one pages written by moroni. the following is a summary of the three divisions: i. direct translation from the small plates of nephi, nine writers (of whom two write 149 of the 157 pages)...157 pages ii. mormon's abridgment of the various books written upon the large plates of nephi...390 1/2 pages iii. mormon's personal account of events that occurred in this own day...14 1/2 pages iv. moroni's writings--completion of this father's record, abridgment of the jaredite history, his own book, called the book of moroni...61 pages total...623 pages the total number of writers in the book of mormon is eleven, of whom four do the principal part of the writing, these are the first nephi, jacob, mormon and moroni. of these four, mormon does the major part. for purposes of reference i make the following summary: mormon writes...405 pages moroni...61 pages nephi...127 1/2 pages jacob...21 1/2 pages the other seven writers...8 pages total...623 pages such is the book of mormon as to its construction--the number of its writers, and the style employed in the parts that are abridgments from the larger records of the nephites and jaredites. all this may now seem unimportant to the reader, but he will find when i come to the argument for the truth of the book of mormon, and the consideration of the objections urged against it, this analysis will become an important factor in that work. footnotes 1. one hundred and fifty-one in the first edition. 2. that is of the current editions of the book. the references in the analysis throughout are to current editions. 3. mormon was born about the year 311 a. d., and was killed by the lamanites after delivering his writings to his son moroni, about 385 a. d. 4. see p. 142 [chapter x--transcriber]. chapter x. migrations to the western hemisphere and the nations that arose from them. [1] according to the book of mormon there have been three migrations from the old world to the new. these, in their chronological order, are, first, the colony of jared; second, the colony of lehi; and third, the colony of mulek. it is necessary to the completeness of this work to give a brief account of each of these colonies, together with their development into great nations in the western world, a summary of their history, and a brief description of their civilization. i. the jaredites. _migration and place of landing_. the colony of jared, according to the book of mormon, departed from the tower of babel about the time of the confusion of languages; which, if the hebrew chronology of the bible be accepted, was an event that took place 2,247 b. c. through a special favor to the family of jared and his brother, moriancumr, [2] the language of these families, and that of a few of their friends was not confounded. under divine direction they departed from babel northward into a valley called nimrod, and thence were led by the lord across the continent of asia [3] eastward until they came to the shore of the great sea--pacific ocean--which divided the lands. here they remained four years; and then by divine appointment constructed eight barges in which to cross the mighty ocean to a land of promise, to which god had covenanted to bring them; to a land "which was choice above all other lands, which the lord god had reserved for a righteous people." after a severely stormy passage--continuing for 344 days, the colony landed on the western coast of north america, "probably south of the gulf of california." [4] soon after their arrival the people of the colony began to scatter out upon the face of the land, and multiply, and till the earth; "and they did wax strong in the land." [5] previous to the demise of moriancumr and jared, the people were called together and a kingly government founded, orihah, the youngest son of jared, being anointed king. _capital and centres of civilization_. the capital of the kingdom was doubtless the city of moron, in a province or "land" of the same name, the location of which is unknown except that it was near the land called by the nephites "desolation." "now," says moroni, "the land of moron, where the king dwelt, was near the land which is called 'desolation' by the nephites;" [6] and later he informs us that this "land of moron" was the land of the "first inheritance" of the jaredites. [7] this locates the land of moron near the land called by the nephites "desolation," and the land desolation, according to the nephite records, bordered on the north of the land bountiful, at that point where it was but a day and a half's journey for a nephite from the sea east to the sea west. [8] this would bring the southern borders of the land desolation well down towards the continent of south america, perhaps to some point on that narrow neck of land known to us as the isthmus of panama. the northern limits of what the nephites called the land desolation may not be so easily ascertained. whether it extended north and westward beyond the peninsula of yucatan or ended south and east of that peninsula may not be definitely determined; but from the general tenor of the references to it in the book of mormon, it was, when compared with the whole country, occupied by the nephites, a small division of the country, a local province, and bounded on the north by what the jaredites called the land of moron, the land of the jaredites' first inheritance. [9] according to the late elder orson pratt the place of the jaredites' "first inheritance," or landing, was "on the western coast, and probably south of the gulf of california," [10] though he gives no reason for his statement. elder george reynolds, speaking of the land of moron, "where the jaredites made their first settlement," says: "it was north of the land called desolation by the nephites, and consequently in some part of the region which we know as central america." [11] this conclusion, of course, is based upon the idea that the land desolation was comparatively but a small nephite province, an idea that, as already remarked, is forced upon the mind from the general tenor of the book of mormon references to it. this land desolation, so named by the nephites because of the evidence of ruin and destruction that everywhere abounded in it, when first discovered by them, not because its lands were not fertile, was evidently a great centre of population in jaredite times. about 123 b. c. a company of nephites--forty-three in number--sent out by one limhi, came into the land afterwards called desolation and described it as "a land which was covered with dry bones, yea, a land which had been peopled, and which had been destroyed." [12] another description of the land found by limhi's expedition is that they "discovered a land which was covered with bones of men, and of beasts, and was also covered with the ruins of buildings of every kind; * * * a land which had been peopled with a people who were as numerous as the hosts of israel." [13] "and for a testimony that the things they said were true, they brought from the land twenty-four plates which were filled with engravings, and the plates were of pure gold. and behold, also, they brought breast plates, which were large, and they were of brass and of copper, and perfectly sound. and again, they brought swords, the hilts of which had perished, and the blades were cankered with rust; but no one in the land could interpret the language or the engravings that were on the plates." [14] it is evident that the land of moron, north of desolation, was the chief centre of jaredite civilization, and the principal seat of government from the time of their first landing in america--some twenty-two centuries b. c.--to the last civil war which ended in the destruction of the nation, in the sixth century b. c. the evidence of the foregoing statement is seen in the fact that moron is the land of their first inheritance; and also that nearly all their great civil wars throughout their national existence, down to and including the last, raged in and about the land of moron [15]--except the last great battles of the last war which were fought about the hill ramah, the hill cumorah of the nephites. this fixes the center of jaredite civilization for a period of some sixteen centuries in central america. true, there is evidence that the jaredites occupied at one time very much of the north continent; [16] but the land moron, in central america, was the seat of government and the center of civilization of the great empire. in the reign of the fourth king of the jaredites, omer, a conspiracy overthrew his authority; and would doubtless have ended in his assassination; but, warned of god in a dream, he departed out of the land with his family, and "traveled many days," and "came over by the place where the nephites were destroyed"--that is, by the hill cumorah, south of lake ontario, in the state of new york--"and from thence eastward, and came to a place that was called ablom, by the sea shore, and there he pitched his tent." [17] here he was joined later by others who fled from the tyranny of those who had usurped the kingdom. [18] this land of "ablom", the late elder orson pratt suggested, was "probably on the shore of the new england states." [19] so far as known this marks the northern limits of jaredite occupancy of the north continent. in the reign of the sixteenth king--in whose days "the whole face of the land northward was covered with inhabitants," [20] a "great city was founded at the narrow neck of land," that is, at some point on the isthmus of panama. that city marked the southern limits of the jaredite empire. they never entered south america for the purpose of colonization, but preserved it "for a wilderness," in which "to get game." [21] the width of the empire east and west, north of the gulf of mexico, may not be determined. whether it extended from ocean to ocean, or was confined to the missouri-mississippi valleys, and thence eastward south of the great lakes to the atlantic, may not be positively asserted; but personally i incline to the latter opinion, notwithstanding the statement of the book of mormon to the effect that "the whole face of the land northward was covered with inhabitants." this i believe to be merely a general expression meant to convey the idea of a very extensive occupancy of the north continent by the jaredites; but as it does not compel us to believe that the writer had in mind labrador, the regions of hudson's bay and alaska, so i do not think it requires us to believe that the jaredites occupied the rocky mountains, and regions westward of them. my principal reason for thinking that the jaredite empire was limited northward to the great lakes, eastward from the rocky mountain slopes--northward of the gulf of mexico--to the atlantic, and southward to the isthmus of panama, is because--as will appear later--to that territory, magnificent in its extent, are more strictly confined what i regard as the evidences of jaredite occupancy. _extent and nature of civilization_. the extent of jaredite civilization would be coextensive with the territory they occupied, the limits of which have already been considered. of its nature one may judge somewhat when it is remembered that they were colonists from the euphrates valley, shortly after the flood; and very likely the nature of their buildings, especially of their public buildings, temples and other places of worship, would take on the general features of the buildings in ancient babel modified in time, of course, by their own advancement in architecture. that they were a prosperous and civilized race in their new home in the western hemisphere is quite clear. in the reign of the fifth monarch, emer, the people had become strong and prosperous, "insomuch that they became exceeding rich, having all manner of fruit, and of grain, and of silks, and of fine linen, and of gold, and of silver, and of precious things; and also all manner of cattle, of oxen, and cows, and of sheep and of swine, and of goats, and also many other kinds of animals which were useful for the food of man. they also had horses, and asses, and there were elephants and cureloms and cumoms; all of which were useful unto man; * * * and thus the lord did pour out his blessings upon this land [north america], which was choice above all other lands." [22] in the reigns of riplakish and morianton, their tenth and eleventh monarch respectively--there were twenty-eight legitimate kings in all, besides a number of usurpers who held authority for a season in the jaredite nation--many spacious buildings were erected and many cities were built; and the people "became exceeding rich" under those reigns; while in the reign of the sixteenth monarch, lib, they seemed to have reached a very high state of civilization, which extended over the "whole face of the land northward:--" they were exceedingly industrious, and they did buy and sell and traffic one with another, that they might get gain. and they did work in all manner of ore, and they did make gold, and silver, and iron, and brass, and all manner of metals; and they did dig it out of the earth; wherefore, they did cast up mighty heaps of earth to get ore, of gold, and of silver, and of iron, and of copper. and they did work all manner of fine work. and they did have silks, and fine-twined linen; and they did work all manner of cloth, that they might clothe themselves from their nakedness. and they did make all manner of tools to till the earth. * * * and they did make all manner of tools with which they did work their beasts. and they did make all manner of weapons of war. and they did work all manner of work of exceedingly curious workmanship. and never could be a people more blessed than were they, and more prospered by the hand of the lord. [23] this represents a people far advanced in civilization, in agriculture, in mining, in manufactures, and in the arts. this blessed condition was in fulfilment of the promise of the lord; for when he called out of babel jared and his brother, moriancumr, the lord promised the latter that he would lead them "into a land which is choice above all the lands of the earth." "and there will i bless thee and thy seed," said the lord, "and raise up unto me of thy seed, and of the seed of thy brother, and they who shall go with thee, a great nation. and there shall be none greater than the nation which i will raise up unto me of thy seed, upon all the face of the earth." [24] if we take this brief glimpse of the civilization of the jaredite nation quoted above, and couple it with the promise of god to moriancumr, we have every reason to believe that the jaredites became a very great, prosperous, and powerful people. their occupancy of the western world, however, was confined to the northern continent. here their civilization rose, and here it fell, after enduring between fifteen and sixteen hundred years, if we accept the hebrew chronology for the date of the confounding of language at babel. _numbers_. the number of jaredites, of course, varied at different periods of their long national existence. in the reign of the fourth king, omer, a grievous civil war broke out among them which "lasted for the space of many years," and led to "the destruction of nearly all the people of the kingdom." [25] from time to time they were subject to these civil wars which very naturally checked the increase in their population. still they became very numerous, sufficiently so, as already shown, to occupy an immense empire of country, extending from the isthmus of panama northward, including central america, mexico, thence northward to the great lakes, and from the eastern slopes of the rocky mountains to the atlantic ocean. in their last great civil war, after it had raged many years, we are informed by the sacred historian that there had been slain by the sword "two millions of mighty men, and also their wives and their children." [26] upon which the late orson pratt remarks, in a foot note on the passage, that including the wives and children of the two millions of men who were slain, "the numbers would probably have been from ten to fifteen millions." their numbers may have been even greater than this at other periods of their history. _literature_. the jaredites also had a literature. when the nephite king mosiah translated some of their records--the twenty-four plates of ether, brought by limhi's expedition from the land desolation--it is stated that they gave an account not only of the people who were destroyed (the jaredites) from the time they were destroyed back to the building of the great tower at the time the lord confounded the language of the people and scattered them abroad upon the face of the earth, but they also gave an account of events beyond that time "even up to the creation of adam." it is only reasonable to conclude that the record engraven on gold plates by the last jaredite historian, the prophet ether, was but one of many such records among the jaredites; for since they came from the euphrates valley with a knowledge of letters, there is nothing in their history which would lead us to suppose they lost that knowledge; but on the contrary everything to establish the fact that they continued in possession thereof; for not only was ether, the last of their prophets, able to keep a record, but the last of their kings, coriantumer, was able to write; for in the days of the nephite king, mosiah i, a large stone was brought to him with engravings on it which he interpreted by means of urim and thummim; and the record on the stone gave an account of coriantumer, written by himself, and the slain of his people; and it also recorded a few words concerning his fathers and how his first parents came out from the tower at the time the lord confounded the language of the people. so that, from first to last, the jaredites had a literature. _government_. before the demise of the two brothers, moriancumr and jared, who led the jaredite colony to the western hemisphere, the people were called together and a kingly government founded. monarchial government was not established without remonstrance from moriancumr, who declared that such government would lead to the destruction of liberty. [27] but jared pleaded that the people might have the kind of government they desired, and proposed that they choose from among his own or his brother's sons the man they would have for king. the first choice of the people was pagag, the eldest son of moriancumr; but influenced, doubtless by the desire of his father that some other form of government should be established, pagag declined the kingly honor. so also several of the sons of jared declined to serve in that office, perhaps for the same reason. finally, however, one of the sons of jared, orihah, accepted and was anointed king. the choice seems to have been a fortunate one, for it is said that orihah walked humbly before the lord and he remembered the great things the lord had done for his fathers, as also did his people; and he executed judgment upon the land in righteousness all his days, and his days were many. [28] orihah was succeeded by his son kib, in whose reign the first rebellion took place; for the son of kib rebelled against him, and even imprisoned the king until another son born in the old age of the captive monarch gathered sufficient strength to reinstate his father upon his throne. this was the commencement of a long series of such rebellions in the jaredite dynasty. of the nature of jaredite government little can be learned beyond the fact that after the election of the first king, orihah, the hereditary principle was recognized; and although there were frequent contestants for the throne, and occasional usurpations of the kingly authority, the legitimate line of hereditary monarchs seems to have been reasonably well maintained. it appears not to have been part of the constitution of the government, however, that the rights of heredity in the royal house should descend to the eldest son. it frequently happened that the son born in the old age of the reigning monarch succeeded to the kingly power, a course which perhaps accounts for the occasional rebellions of their brothers, though the rights of the first born are never urged as the cause of the quarrels. of the subordinate officers of the kingdom nothing is said; by what means judicial powers were exercised we are not informed; what the nature of the military organization was, or what system of taxation was adopted, we do not know. on all these matters moroni's abridgment of the record of ether is silent. _religion_. relative to the religion that obtained among the jaredites, we are left in well-nigh as much ignorance as we are concerning the nature of the subordinate feature of their government. the two brothers, moriancumr and jared, seem to have been among the righteous people of babel; so much so in fact that moriancumr was a very great prophet of god, and had direct access to the source of revelation; for by revelation he learned of god's intention to confound the language of the people, and thus stop the impious work in which they were engaged, when building the city of babel and its tower. it is in consequence of their high favor with god that the language of these brothers and that of their friends was preserved; and they with their families and friends, led away to "a land which was choice above all other lands," where god fulfilled his promise to make of them a great nation. it is doubtful if a prophet ever lived in ancient times who held more direct communion with god than did this prophet moriancumr. it will be remembered that he took into the mountain sixteen transparent stones, which he had prepared, and asked god to make them luminous; that in the journey of the colony across the great deep in the eight barges that had been prepared, they might not be in darkness. as the lord stretched forth his hand to touch the stones, in compliance with the prophet's request, the veil was taken from the eyes of moriancumr, and he saw the finger of god, and fell prostrate before him in fear. but even his fear could not crush his faith. he so far prevailed with god through faith that he beheld him face to face, and talked with him as a man speaks with his friend. that is, he saw and talked with the pre-existent spirit of the lord jesus, for the lord said to him: "this body which ye now behold is the body of my spirit, * * * and even as i appear unto thee to be in the spirit will i appear unto my people in the flesh." a greater revelation of god than this, previous to the coming of the lord jesus in the flesh, no other prophet ever received. moreover jesus said to him: "because of thy faith thou hast seen that i shall take upon me flesh and blood. * * * behold, i am he who was prepared from the foundation of the world to redeem my people. behold, i am jesus christ. * * * in me shall all mankind have light, and that eternally, even those who shall believe on my name; and they shall become my sons and my daughters. * * * seest thou that ye are created after mine image? yea, even all men were created in the beginning after mine own image." [29] moriancumr was commanded not to suffer the things he had seen and heard to be revealed to the world until the lord jesus should have lived in the flesh. he was commanded, however, to write what he had both seen and heard, and seal it up that it might be preserved to come forth in due time to the children of men. in addition to the revelation of his own person to him, the lord revealed to the prophet moriancumr "all the inhabitants of the earth which had been, and also all that would be; and he withheld them not from his sight, even unto the ends of the earth." while moriancumr was prohibited from making known to his people the great things thus revealed to him, his knowledge of the things of god must have given him wonderful power and influence in teaching his people the righteous truths which are fundamental and universal. this confidence and strength must also have been imparted to others, for certain it is that the jaredites had prophets of great power sent to them from time to time to teach and reprove them; and even some of their monarchs were shining examples of spiritual power and righteousness. the fifth monarch, emer, possessed such faith that he, like moriancumr, had the blessed privilege of seeing "the son of righteousness, and did rejoice and glory in his day." [30] and of the whole people it is said, "never could [there] be a people more blessed than were they, and more prospered by the hand of the lord." [31] all of which is good evidence that the jaredites at this time (in the reign of lib, the sixteenth monarch) were a righteous people; and this righteousness was doubtless brought about by the preaching of faith in god and his laws as only moriancumr and other prophets whom god raised up to the jaredite nation could preach it. but it was with the jaredites as with other nations. their righteousness was not continuous, and it is more than likely that their faith ebbed and flowed as the faith of all people seems to ebb and flow. there were times when the prophets of god were rejected; when their severest warnings of coming calamities seemed to produce no effect. in the reign of com and shiblom, [32] the twenty-first and twenty-second monarchs of the jaredites, respectively, a great calamity befell the people, and the prophets seized upon this circumstance to declare that even greater destruction should befall them, and predicted that "the bones of the jaredites should become a heap of earth upon the face of the land except they should repent of their wickedness." this declaration, so far from bringing the people to repentance, filled them with rage against the prophets, and they sought to destroy them. even the priesthood itself seems at times to have become corrupted; for in the closing years of the monarchy, in the reign of coriantumr, the high priest is charged with murdering one gilead as the latter sat upon his throne. beyond these few facts nothing can be learned from the abridged record of the jaredites concerning the religion of that people, except that unto some of their prophets, just previous to the destruction of both the nation and the people, was revealed the fact that, unless the jaredites repented, the lord god would execute judgment against them to their utter destruction, and that he would bring forth another people to possess the land, after the manner in which he had brought forth their fathers from babel. unto ether, the last of the jaredite prophets, the son of coriantor, the last king but one of the jaredites, the same truth was revealed. to him, also, was shown the days of christ; and it was revealed to him that upon this blessed land of the western hemisphere would be built up to the remnant of the house of joseph, a holy city, to be called new jerusalem, [33] or zion; a city of refuge for the righteous in the last days. these prophecies, i am aware, throw no light upon the nature of the jaredite religion, but they do establish the fact that god sent forth inspired men among them, to warn them of the calamities that were decreed against them because of their decline from righteousness; and that fact is an important religious truth. _history_. we have in the book of mormon but the merest outline of the history of the jaredites; and this outline is learned from the abridgment made by moroni, of the book of ether. ether was the last of the jaredite prophets, and witnessed the destruction of the race. his record, the book of ether, was engraven upon twenty-four plates of gold, found by the nephites in the second century b. c., and finally abridged by moroni, and made a part of the book of mormon, which abridgment joseph smith translated into the english language. it stands to reason that the record of ether, even if we had it in full, since it consisted of but twenty-four plates, could be but a very incomplete and imperfect history of so great a people and of so long a period of time--extending through sixteen centuries. yet in the book of mormon there is but an abridgment of ether's record; and that abridgment so brief that moroni, in speaking of it, says that he had not written an hundredth part of it. [34] so it is not to be wondered at that the description of the jaredite government and civilization is so very unsatisfactory. but while all this is admitted, the fact is revealed, in moroni's abridgment of ether's record, that from something like twenty-two hundred years before christ, to some six hundred years before christ, the north continent of the western world was occupied by a civilized race of people, and that a mighty nation dwelt upon that land through all these centuries; a nation at times highly favored of god, and this because of their righteousness; and then again reduced well nigh to anarchy, with their civilization bordering upon dissolution in consequence of great wickedness and misrule; emphasizing the great truth, to which the history of all nations bears witness, that "righteousness exalteth a nation, while sin is a reproach to any people." and this is much, and perhaps the sum-total to be learned from the history of nations. naturally one is tempted to draw a parallel between this old american nation and various other nations in the old world which paralleled its existence. surely it is interesting to think that while empires were founding in assyria and egypt and babylon; that while greece was passing through her heroic ages, in the western world also an enlightened race was building up a national existence and struggling with those problems which through all times and among all people engage the intelligent attention of mankind. also it would be interesting to note that about the time of the capture of nineveh, which marked the fall of the assyrian empire, and but a little before the destruction of the kingdom of judah, here in our western world an empire which had endured the storms of ages was passing away. still the main fact to be kept in mind in this work is that such a nation, coeval with the old empires of the eastern world, and with a civilization no less magnificent, existed according to the book of mormon in our great northern continent, with its center of civilization in that part of the continent we call central america. proof of the existence of such an empire, of such a civilization, and having such a location, will be strong collateral evidence for the truth of the book of mormon. ii. the nephites. _lehi's colony_. lehi was one of the many prophets at jerusalem who predicted the calamities which befell the jewish nation on the second invasion of judea by king nebuchadnezzar, early in the sixth century b. c. [35] lehi incurred the wrath of that ungodly people and was warned of god in a vision to depart from jerusalem with his family, and was also promised that inasmuch as he would keep the commandments of god he should be led to a land of promise. [36] from the wilderness where lehi temporarily dwelt, two expeditions to the fated city were made by his sons: one to obtain a genealogy of his fathers, and the jewish scriptures (which resulted also in adding one more to the colony in the person of zoram, a servant of laban, a keeper of the jewish records); the second, to induce one ishmael and his family to join lehi's colony in their exodus from jerusalem and journey to the promised land. in both of these expeditions they were successful in achieving their object. the colony now consisted of some eighteen adult persons and a number of children. [37] from the book of mormon and the word of the lord to the prophet joseph smith it is learned that lehi's colony traversed from jerusalem, nearly a southeast direction, until they came to the nineteenth degree north latitude; thence nearly east to the sea of arabia. [38] here the colony built a ship in which to cross the great waters, which separated them from the land of promise. they sailed in a southeasterly direction, and landed on the continent of south america, in about thirty degrees south latitude. [39] from jerusalem their journey to the promised land is supposed to have occupied about twelve years. [40] on their arrival at the land of promise, the colony went forth upon it, and began to till the earth. the seeds brought from the land of jerusalem were planted and thrived exceedingly well. the colony also found the land of promise well furnished with beasts of every kind; with the cow, the ass, the horse, the goat, and all manner of wild animals which were for the use of man. they also found all manner of ore, especially gold, silver, and copper. here they dwelt for some time in prosperity, but scarcely in peace; for there were dissensions in the colony. the elder sons of lehi, laman and lemuel, were of a jealous and skeptical turn of mind; and from the beginning had little faith in the visions of their father, and the prophecies concerning the destruction of jerusalem. nephi, the younger brother, on the other hand, was a man of profound faith in his father's revelations, and in the things of god, and sought for a personal knowledge of the things revealed. this knowledge he received through the revelations of god, which, coupled with the native qualities that go to the making of a leader of men, he became, even before the death of his father, the real head of the community. this aroused the displeasure and even hatred of the elder brothers, who, on various occasions sought his overthrow and even his life. this division between the sons of lehi extended also to the community, and made a division of the colony ultimately inevitable. accordingly, after some years spent upon the promised land, nephi was warned by the lord to depart from his elder brothers into the wilderness, with all those whom he could persuade to go with him. neither the distance nor the direction of this first remove of the righteous part of the colony from the more wicked part, can be definitely determined from the book of mormon, except from the location of the people of nephi in subsequent times; and as this location was far northward from their first place of landing, it is generally supposed that this first remove was northward. perhaps at the first the partisans of the elder brothers were well contented to be relieved of the presence of the younger brother and his following; but for no great length of time; for they followed in their wake, and before forty years had passed away (supposedly from the time that lehi's colony left jerusalem; and if so then twenty-eight years from their landing in the western hemisphere) the two divisions of the colony had wars and contentions with each other. [41] nephi, as would reasonably be expected, took with him the jewish scriptures which had been brought from jerusalem, the genealogy of his fathers, together with all the records kept upon the journey to the promised land. nephi's policy tended to civilization; for he taught his people to erect buildings, "and to work all manner of wood and of iron and of copper and of brass and of steel and of gold and of silver and of precious ores, which were in great abundance." he also built a temple, somewhat after the pattern of the temple of solomon, and ordained as priests his two younger brothers, jacob and joseph, born to lehi in the wilderness, after the departure of the colony from jerusalem. notwithstanding the protests of nephi against such a proceeding his people insisted upon his becoming their king, an office he discharged all his days purely in the interest of his people. his policy inculcated industry and encouragement of arts and civilization. knowing, however, the implacable hatred of his elder brothers, nephi did not fail to make preparations for vigorous defense in the event of war, and accordingly manufactured both arms and armor for his people. in consequence of the high esteem in which nephi was held, the kings of the nephites thereafter took the name of nephi, as their official or regal name, and were distinguished by being called ii nephi, iii nephi, iv nephi, and so following. while the course of nephi and his people tended to the establishment of civilization, the course of the elder brothers and their following tended to barbarism. they delighted in idleness; and as they did not like to retain god in their knowledge, god gave them over to a reprobate mind; and a curse fell upon them, even the curse of a dark skin, so that they became loathsome in appearance as in habits. as the followers of nephi took upon them the name of their leader and were called nephites, so, in course of time, the followers of the elder brothers took the name of their leader and were called lamanites, after laman, the eldest son of lehi; hence two people from lehi's colony, nephites and lamanites. the lamanites lived upon the fruits of the chase, hence were nomadic and predatory in their habits. they were full of envy, strife, malice; they were fierce, warlike, murderous. between these two peoples there was almost constant warfare. the lamanites the more fierce and numerous; the nephites fewer in number, but better armed, and protected by armor; the former were the aggressors, the latter acted on the defensive, and usually were conscious of the better cause. at times, however, the nephites lapsed into wickedness and on such occasion the lamanites truly were a scourge unto them, in fulfilment of god's word to that effect. [42] a particularly severe judgment is said to have overtaken the nephites in the first quarter of the fourth century from the time lehi left jerusalem, in which the more wicked part of the people were destroyed. [43] some time in the fourth century from the time lehi left jerusalem occurred also a second great removal of righteous nephites from the midst of their brethren and the lamanites. the first separation in lehi's colony, it will be remembered, was made under the i nephi. the second was made under the prophet-king known as i mosiah, and resulted in the nephites finding the people of zarahemla, of which more hereafter. it is supposed that the first remove of the nephites from their brethren covered no great distance; as only a few years passed before they were in contact with one another again, at least in warfare. indeed elder george reynolds, in his _dictionary of the book of mormon_, holds to the theory that there may have been several removals of the nephites between their first separation from the lamanites under the first nephi, and the very noted hegira under mosiah i, about the fourth century of the nephite annals. [44] the author of the _dictionary_ urges as the reasons for his theory that it would be inconsistent with the story of the record (book of mormon), and with good judgment, to believe that in their first journey the nephites traveled as far north as they were found four hundred years later, [45] when the very noted remove was made under mosiah i. i believe the reasons of elder reynolds are quite sufficient for his theory. the movements of the nephites were most probably as follows: whatever of conquest was made by the lamanites upon nephite possessions, during the first four centuries of their occupancy of the promised land, was made upon their southern borders. on the other hand the nephite settlements were extended on that side of their possessions least likely to be assailed by their enemies, where there was least danger, that is, on the north. these two circumstances combined to give their colonization movement a northerly direction; until about the close of the fourth nephite century they are supposed to have been in possession of that part of the continent of south america corresponding to the country now called ecuador. [46] this country that the nephites occupied at the close of the fourth century of their annals, as also that which they had slowly colonized, and from time to time abandoned to their enemies--the whole distance from the place selected by the first nephi after separating from his brothers to the place they occupied at the close of the fourth century of their annals--this whole country--the nephites called the land of nephi, or the land of their father's first inheritance. [47] the story of the second great hegira of righteous nephites from their less righteous brethren is a very brief one. it was undertaken in response to a warning and commandment of god to one mosiah, who is celebrated in nephite history as the first king of what i shall call the nephite-zarahemla nation--mosiah i. how great the distance covered in this second great hegira of the nephites may not be definitely determined; but later a colony under conditions somewhat similar, that is, encumbered with women and children, flocks, herds, and quantities of grain, etc., covered practically the same journey in about twenty-two days, in two separate stages; one of eight and the other of fourteen days. [48] mosiah's people, when they reached the great and beautiful valley drained by what was subsequently called among the nephites the river sidon, [49] found it inhabited by a numerous people, whose chief city was named (at least from that time forth) zarahemla. at this point it becomes necessary to suspend the account of mosiah's people in order to say a word of the people inhabiting the valley of the sidon, for they are the descendants of the third colony which, according to the book of mormon, came to the land of promise. _mulek's colony_. according to the bible narrative of king zedekiah's reign, when jerusalem fell into the hands of the king of babylon (588 b. c.), king zedekiah himself well-nigh made his escape. for when the city was broken up, and all the men of war fled by night, by the way of the gate between two walls, which is by the king's garden, the king went the way toward the plain. but his flight being betrayed by an enemy among his own people, [50] the army of the chaldeans pursued zedekiah early in the morning and overtook him in the plain near jericho. the king's army was scattered from him at the time he was captured; for "those friends and captains of zedekiah who had fled out of the city with him, when they saw their enemies near them, they left him, and dispersed themselves, some one way and some another, and every one resolved to save himself; so the enemy took zedekiah alive, when he was deserted by all but a few, with his children and his wives." [51] the unfortunate king was taken before the king of babylon, whose headquarters were then at riblah, in syria, where "they gave judgment upon him." the sons of zedekiah were slain in his presence; after which his eyes were put out; he was bound in fetters and carried to babylon, where subsequently he died. but among the king's friends who escaped were a number who carried with them one of zedekiah's sons, named mulek; and according to the book of mormon, this company "journeyed in the wilderness and were brought by the hand of the lord across the great waters," [52] into the western hemisphere. it is learned by an incidental remark in the book of mormon that the colony of mulek landed somewhere in the north continent of the western hemisphere; and for that reason the north continent was called mulek, by the nephites; and the south continent, lehi; and this for the reason that the lord brought the colonies bearing these names to the north and south land [53] respectively. how many years the colony of mulek traveled, and in what direction, cannot be learned from the book of mormon. but it is quite evident that they landed in the north continent of the western world, most likely in the southern part of that continent, say in the region of what is known in modern times as central america. [54] thence they drifted southward to the valley of the sidon, where they were found by the migrating hosts of nephites under mosiah. it was a nephite custom to call their cities and even their villages after the name of him who founded them. [55] thus the first city founded by the first nephi, was called "nephi," or "the city of nephi;" the city founded by melek was called "the city of melek;" and so following. from this custom arose another, that of naming large districts of country after the chief city therein: thus the country in which the city of nephi was located was called "the land of nephi;" the country surrounding the city of melek was called the land of melek; see also "the land of gideon;" "the land of ammonihah," etc. following this custom, when the migrating nephites under mosiah came into the valley of sidon, and found the chief man of its principal city to be named zarahemla, they straightway called the city "the city of zarahemla;" and ever afterwards among them the surrounding country was called "the land of zarahemla." mulek's colony--the name is derived from that of the young prince it carried with it, not because he was really the leader of the colony, but doubtless out of a sense of loyalty and national pride on the part of those who would regard themselves as being entrusted by providence with the fortunes of a prince of israel--mulek's colony, i repeat, in their hurried flight from judea brought no records with them, no scriptures, no genealogies. the circumstances under which they made their escape from the babylonians considered, it is not difficult to understand that records, scriptures, concerned them not at all. flight, escape alone occupied their thoughts. in consequence of having no records, no written language of any kind, their language was much changed in the course of the centuries that had elapsed since their departure from judea. so much so, in fact, that the nephites could not understand them; neither could the people of zarahemla understand the nephites, until instructed by the latter in the nephite tongue. moreover, having been without both written scriptures and a living priesthood for centuries, zarahemla's people not only no longer believed in god, but denied even the existence of a creator. in a word, through ignorance and the demoralizing influence of contentions and internecine wars, they had deteriorated to semi-civilized and irreligious conditions. all this, however, in the course of time was changed. the people of zarahemla soon learned the nephite language, it being a language akin, of course, to their own. they were also taught in the nephite faith; and instructed in the scriptures which lehi's colony had brought with them from jerusalem, and which mosiah had brought with him in his northward journey. the happiest results followed this union of the two peoples. the people of mosiah were so augmented in numbers by the addition of their new found friends that they could feel secure from aggressions of the lamanites, who, in time, might follow them; and, on the other hand, to the people of zarahemla, the nephites brought the knowledge of god; a true priesthood; the scriptures of their forefathers; government; civilization. these two peoples, really of the same race, be it remembered, readily united under the nephite form of government, a limited, and at times elective, monarchy; mosiah, the nephite leader, notwithstanding the people of zarahemla were the more numerous, being chosen king. the colony of mulek previous to their removal southward from the place of their first landing, were visited by the sole survivor of the jaredite race, coriantumr, who resided some nine months with them before his demise. shortly after the arrival of the nephites under mosiah in zarahemla, a large stone with engravings upon it was brought to the king; and mosiah i, being a seer, translated the engravings upon the stone and learned that they gave an account of coriantumr, whom mulek's colony found; and of his forefathers who came from the tower of babel, at the confusion of languages; and of the goodness and severity of god upon them; and of the destruction that befell them because of their wickedness. [56] afterwards a more perfect knowledge of the jaredites was obtained through the twenty-four plates of ether, found by limhi's expedition into the north land (noted before); [57] and which were translated by king mosiah ii, who was also a seer. the colony of mulek was touched by the other two peoples who had been brought by the providences of god to the western hemisphere; the jaredite race, through its sole survivor, coriantumr; and the nephite race, through the people of mosiah i. it should be remarked of these three peoples that they were really of a common race. the two brothers who had led the colony from the tower of babel, jared and moriancumr, were doubtless descendants of shem, the son of noah. [58] the colony of mulek was unquestionably made up of jews, hence descendants of shem; lehi's colony was made up of descendants of manasseh and ephraim, [59] sons of joseph, the son of jacob, the son of isaac, the son of abraham, who was a direct descendant of shem. [60] thus eventually the races which, according to the book of mormon, have been brought to the western hemisphere under the providences of god, are traceable to one source, to one race; and may be expected to possess certain qualities which will be in harmony with the fact of racial unity. footnotes 1. it is to be understood that in this chapter i deal merely with the migrations spoken of in the book of mormon; and by no means enter upon consideration of the migrations to the western hemisphere during the last two thousand years. 2. see sixth letter of oliver cowdery on "early scenes and incidents in the church," _messenger and advocate_, vol. i, p. 112, 1835, where the above name is given as the name of the "brother of jared." 3. such is the theory of the late orson pratt. see foot note "h" book of ether, chap. 2. there is nothing in the book of ether which positively determines the course of their travels, but as there is some reason for believing that the jaredite colony landed on the western shores of north america, there seems to be some grounds for the belief that they were led eastward across the continent of asia to the shores of what is to us the pacific ocean. 4. according to orson pratt. see foot note "h," book of ether, chap. 6:12. also book of ether, chap. 7:6. 5. ether 6:18. 6. ether 7:6. 7. ether 7:16. 8. alma 22:32. 9. ether 7:6, 16, 17. 10. note "h" on ether 6:12. 11. _dictionary of the book of mormon_, art. mormon, p. 245. 12. mosiah 21:25, 26. 13. mosiah 8:8-11, also helaman 3:6. 14. mosiah 7:8-11. these plates were afterwards translated by the nephite king, mosiah, who was a seer; that is, one who could use urim and thummim. the record which he translated gave an account of the people who were destroyed, "from the time they were destroyed back to the building of the great tower, at the time the lord confounded the language of the people. * * * yea, and even from that time until the creation of adam." (mosiah 28:11, 17). subsequently moroni gave an abridged translation of the same record which he called the "book of ether," ether being the name of the prophet who wrote the book so translated. 15. see the whole book of ether. 16. ether 10:21. 17. ether 9:1-3. 18. ether 9:9. 19. see foot note to ether 9:3. 20. ether 10:21. 21. ether 10:21. 22. ether 9:16-20. 23. ether 10:22-28. 24. ether 1:42, 43. 25. ether 9. 26. ether 15 and foot note "b" p. 606. 27. ether 6:23. 28. ether 6 and 7. 29. ether 3:9-16. 30. ether 9:22. 31. ibid. 10:28. 32. the orthography of the word cannot be determined, it is spelled "shiblom" in the passage above, and shiblon in another. 33. ether 13. 34. ether 15:33. 35. the story of zedekiah's reign in jerusalem, the conditions that obtained among the people, and the warnings which god sent by many prophets (lehi among the rest) is thus told in ii chronicles, chapter 36: "zedekiah was one and twenty years old when he began to reign, and reigned eleven years in jerusalem. and he did that which was evil in the sight of the lord his god, and humbled not himself before jeremiah the prophet speaking from the mouth of the lord. and he also rebelled against king nebuchadnezzar, who had made him swear by god: but he stiffened his neck, and hardened his heart from turning unto the lord god of israel. moreover all the chief of the priests, and the people, transgressed very much after all the abominations of the heathen; and polluted the house of the lord which he had hallowed in jerusalem. and the lord god of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: but they mocked the messengers of god, and despised his words, and misused his prophets, until the wrath of the lord arose against his people, till there was no remedy." 36. nephi 2:20. 37. see synopsis first book nephi, heading chapter 1. 38. richards' and little's _compendium_, p. 273; i nephi 16:13, 14, 43. also chapter 17:1. 39. richards' and little's _compendium_, p. 272-273. the accuracy of this is questioned. 40. reynolds, _b. m. chronology_, richards' and little's _compendium_, p. 273. 41. ii nephi 5. 42. ii nephi 5:22-25. 43. book of omni 4:7. 44. that is, four hundred years from the time lehi left jerusalem the latter event being 600 b. c. 45. _dict. of b. of m_., art. nephi, land of p. 295. 46. such is the theory of orson pratt--see note "g," book of omni, old edition book of mormon. 47. ii nephi 5:8, omni 1:12, 27. mos. 7. mos. 9:1. see collection of ref. under "b." ii nephi 5. 48. see mosiah 23:1-5, 19. also mos. 24:20, 24. also foot note "t" in ch. 24, by orson pratt; and _dict. of b. of m_., pp. 198, 199. 49. it is supposed by some that this river sidon is identical with the river magdalena in the northern part of south america. (see _dictionary of book of mormon_, p. 339, and orson pratt's note "g," alma 2:15 old edition.) 50. josephus, _antiq_., bk. 10:8. 51. josephus, _antiq_., bk. 10, ch. 8. see also ii kings, ch. 25. 52. omni 1:14-17. 53. helaman 6:10. 54. this is upon the supposition that what is known among the nephites especially as the land "desolation," in contradistinction to the nephite land "bountiful," is identical with the region known to moderns as central america; and the consideration of alma 22:29-33. see also _dict. b. of m_., p. 110. 55. alma 8:7. 56. omni 1:20-22. 57. mosiah 28:7-14 and mosiah 28. 58. sec _dictionary of b. of m._ (reynolds), p. 165 _et seq_. 59. lehi is plainly declared to be of the stock of manasseh, (alma 10:3); and it is supposed that ishmael and his family, who joined lehi and his family in the journey to the promised land, were of the tribe of ephraim (see _dict. book of mormon_, p. 155, art. ishmael). there are promises respecting ephraim which cannot be realized except through the seed of ephraim dwelling upon the land of america. see orson pratt's _prophetic evidences of the book of mormon_. 60. see gen. 11. chapter xi. book of mormon lands. [1] the location of many cities mentioned in the book of mormon, and the districts of nephite lands that would correspond to departments and provinces in the political nomenclature of modern times, may not now be definitely fixed upon. this circumstance arises largely out of the fact that the nephite historians have said nothing explicitly as to the extent of those mighty changes which were wrought in the form of book of mormon countries by the awful convulsions of nature at the time of messiah's crucifixion. that the changes were considerable no one can question; for while certain allowances must always be made for language used in describing such events as then took place, the very definite statements of the book of mormon with reference to these events leave no room for doubt as to the great transformations wrought in the physical aspects of the land by those great cataclysms. three different writers make mention of the physical changes wrought at messiah's crucifixion, two prophetically, and one gives two descriptions of the physical changes that took place through the convulsions of nature. i remark, in passing, that it must be remembered that the prophetic descriptions must be accounted as real as the historical descriptions; for as the prophets saw it, so indeed it came to pass. the first nephi, in his description of the great catacylsms, says: i saw a mist of darkness on the face of the land of promise; and i saw lightnings, and i heard thunderings, and earthquakes, and all manner of tumultuous noises; and i saw the earth and the rocks, that they rent; and i saw mountains tumbling into pieces; and i saw the plains of the earth, that they were broken up; and i saw many cities that they were sunk; and i saw many that they were burned with fire; and i saw many that did tumble to the earth, because of the quaking thereof. [2] the following is the prophet samuel's description of the physical changes in the western hemisphere at the crucifixion of christ: behold, in that day that he shall suffer death, the sun shall be darkened and refuse to give his light unto you; and also the moon and the stars; and there shall be no light upon the face of this land, even from the time that he shall suffer death, for the space of three days, to the time that he shall rise again from the dead. yea, at the time that he shall yield up the ghost there shall be thunderings and lightnings for the space of many hours, and the earth shall shake and tremble; and the rocks which are upon the face of this earth, which are both above the earth [surface] and beneath, which ye know at this time are solid, or the more part of it is one solid mass, shall be broken up; yea, they shall be rent in twain, and shall ever after be found in seams and in cracks, and in broken fragments upon the face of the whole earth, yea, both above the earth and beneath. and behold, there shall be great tempests, and there shall be many mountains laid low, like unto a valley, and there shall be many places which are now called valleys which shall become mountains, whose height is great. and many highways shall be broken up, and many cities shall become desolate. * * * and behold, thus hath the angel spoken unto me; for he said unto me that there should be thunderings and lightnings for the space of many hours. and he said unto me that while the thunder and the lightning lasted, and the tempests, that these things should be, and that darkness should cover the face of the whole earth for the space of three days. [3] mormon's abridged description of the great cataclysms, after they had occurred, taken from the book of iii nephi, is as follows: and it came to pass in the thirty and fourth year, in the first month, on the fourth day of the month, there arose a great storm, such an one as never had been known in all the land. and there was also a great and terrible tempest; and there was terrible thunder, insomuch that it did shake the whole earth as if it was about to divide asunder. * * * and the city of zarahemla did take fire. and the city of moroni did sink into the depths of the sea, and the inhabitants thereof were drowned. and the earth was carried up upon the city of moronihah that in the place of the city there became a great mountain. and there was a great and terrible destruction in the land southward. but behold, there was a more great and terrible destruction in the land northward; for behold, the whole face of the land was changed, because of the tempest and the whirlwinds, and the thunderings and the lightnings, and the exceeding great quaking of the whole earth; and the highways were broken up, and the level roads were spoiled, and many smooth places became rough. and many great and notable cities were sunk, and many were burned, and many were shaken till the buildings thereof had fallen to the earth, and the inhabitants thereof were slain, and the places were left desolate. and there were some cities which remained; but the damage thereof was exceeding great, and there were many in them who were slain. * * * and thus the face of the whole earth became deformed, because of the tempests, and the thunderings, and the lightnings, and the quaking of the earth. and behold, the rocks were rent in twain; they were broken up upon the face of the whole earth, insomuch that they were found in broken fragments, and in seams and in cracks, upon all the face of the land. [4] the second description of these truly awful occurrences in iii nephi is one that is attributed to the voice of god heard throughout the land by the survivors of that dreadful time: and it came to pass that there was a voice heard among all the inhabitants of the earth, upon all the face of this land, crying: wo, wo, wo unto this people; wo unto the inhabitants of the whole earth except they shall repent; for the devil laugheth, and his angels rejoice, because of the slain of the fair sons and daughters of my people; and it is because of their iniquity and abominations that they are fallen! behold, that great city of zarahemla have i burned with fire, and the inhabitants thereof. and behold, that great city of moroni have i caused to be sunk in the depths of the sea, and the inhabitants thereof to be drowned. and behold, that great city moronihah have i covered with earth, and the inhabitants thereof, to hide their iniquities and their abominations from before my face, that the blood of the prophets and the saints shall not come any more unto me against them. and behold, the city of gilgal have i caused to be sunk, and the inhabitants thereof to be buried up in the depths of the earth; yea, and the city of onihah and the inhabitants thereof, and the city of mocum and the inhabitants thereof, and the city of jerusalem and the inhabitants thereof, and waters have i caused to come up in the stead thereof, to hide their wickedness and abominations from before my face, that the blood of the prophets and the saints shall not come up any more unto me against them. and behold, the city of gadiandi, and the city of gadiomnah, and the city of jacob, and the city of gimgimno, all these have i caused to be sunk, and made hills and valleys in the places thereof; and the inhabitants thereof have i buried up in the depths of the earth, to hide their wickedness and abominations from before my face, that the blood of the prophets and the saints should not come up any more unto me against them. * * * and many great destructions have i caused to come upon this land, and upon this people, because of their wickedness and their abominations. [5] but notwithstanding all that is said in these passages about the mighty changes which took place in the land, nothing is set down that helps us to determine definitely the nature of the physical changes as affecting nephite lands. i believe, however, those changes were considerable; enough at least to render worthless, except in a very general way, the conjectures sometimes made respecting nephite lands and cities. i am aware that the science of geology, while clearly granting the instability of our earth's crust, quite generally insists that the uplifting of continents and mountain ranges from the ocean's bed, and the subsidence of islands and continents into the ocean bottom is accomplished so slowly that long geological periods are required for the changes effected; and that the periods of time are so great that it is useless to measure them in time of which years shall be regarded as units. [6] but notwithstanding the very sound reasons, in the main, which are advanced for the slowness of this work, there is evidence of the fact, and also respectable authority for it, that sometimes very great changes of wide extent are made quite suddenly. sir charles lyell says: while these proofs of continental elevation and subsidence, by slow and insensible movements, have been recently brought to light, the evidence has been daily strengthened of continued changes of level effected by violent convulsions in countries where earthquakes are frequent. there the rocks are rent from time to time, and heaved up or thrown down several feet at once, and disturbed in such a manner, that the original position of strata may, in the course of centuries, be modified to any amount. [7] our modern world is fast coming to recognize plato's story of the subsidence of the island-continent of atlantis as something more than a fable. the story of that so-called island which by the egyptian priest who related the tradition to solon was represented as larger than "lybia and asia put together," is told in plato's timaeus, [8] as follows: in those days the atlantic was navigable; and there was an island situated in front of the straits which you call the columns of heracles; the island was larger than lybia and asia put together, and was the way to other islands, and from the islands you might pass through the whole of the opposite continent which surrounded the true ocean; for this sea which is within the straits of heracles is only a harbor, having a narrow entrance, but the other is a real sea, and the surrounding land may be most truly called a continent. [9] plato represents that in this land there was a great and wonderful empire which had dominion over the whole island and its armies attempted to subjugate egypt and europe to its authority. in this conflict the very ancient greeks won the applause of europe and egypt by withstanding well nigh alone the aggressions of the atlantic empire. the greeks are represented as having defeated and triumphed over the invaders, and now plato: but afterwards there occurred violent earthquakes and floods; and in a single day and night of rain all your warlike men in a body sank into the earth, and the island of atlantis in like manner disappeared, and was sunk beneath the sea. and that is the reason why the sea in those parts is impassable and impenetrable, because there is such a quantity of shallow mud in the way; and this was caused by the subsidence of the island. [10] on the acceptance of plato's story of atlantis, both by ancient and modern writers, p. de roo, in his _history of america before columbus_, has an interesting chapter, from which i quote the following: not to speak of other ancient authors to whom we shall refer in the sequel, we may remark that the jewish writer philo (20 b. c.--54 a. d.), and the platonist crantor, were inclined to admit the literal interpretation of plato's atlantidic description. tertullian (second century a. d.) and arnobius (fourth century a. d.) agreed with the pagan savant ammianus of plato's island, atlantis; and we have noticed that cosmas indicopleustes believed our continent [america] to be the cradle of the human race. it would not be difficult to find several authors of the first christian centuries and of the middle ages who relied on plato's narrative in their prophecies of discoveries in the mysterious west, and christopher columbus himself was undoubtedly encouraged by his belief in the objective truth of plato's _timaeus_ and _critias_; but after our continent was again discovered at the end of the fifteenth century, almost every european scientist accepted the literal interpretation of the athenian philosopher's description of countries in and beyond the atlantic ocean. [11] this passage is followed by a number of pages on the same subject, and many authorities are quoted in the margin, to which i commend the reader. elisee reclus, author of _the earth, a descriptive history of the phenomena of the life of the globe_, and one of the highest authorities on physical geography, in speaking of an isthmus which once connected "the few clumps of mountains which formed, as it were, the rudiments of our europe," with the american coast, also says: this isthmus was the atlantis, and the traditions which plato speaks of about this vanished land were perhaps based upon authentic testimony. it is possible that man may have witnessed the submergence of this ancient continent, and that the gunches of the canary islands were the direct descendants of the earliest inhabitants of this primeval land. [12] i also commend to the reader a recent volume on the subject by ignatius donnelly, published by harpers, 1898, under the title _atlantis_, and while i do not accept all the theories advanced by the author with reference to atlantis, i recognize the fact that he has collected a great amount of evidence tending to establish the existence and the subsidence of plato's island-continent. of course, for many ages plato's story has been regarded as a fable, but, as donnelly remarks, "there is an unbelief which grows out of ignorance, as well as a skepticism which is born of intelligence," and then he adds: for a thousand years it was believed that the legends of the buried cities of pompeii and herculaneum were myths: they were spoken of as "the fabulous cities." for a thousand years the educated world did not credit the accounts given by herodotus of the wonders of the ancient civilizations of the nile and the chaldae. he was called "the father of liars." even plutarch sneered at him. now, in the language of frederick schlegal, "the deeper and more comprehensive the researches of the moderns have been, the more their regard and esteem for herodotus has increased." buckle says, "his minute information about egypt and asia minor is admitted by all geographers." there was a time when the expedition sent out by pharaoh necho to circumnavigate africa was doubted, because the sun was north of them; this circumstance, which then aroused suspicion, now proves to us that the egyptian navigators had really passed the equator, and anticipated by 2,100 years vasquez de gama in his discovery of the cape of good hope. [13] it is not, however, upon the probability of the elevation and subsidence of this island-continent that i depend for support of my views with reference to the changes being considerable that have taken place in the western continents in comparatively modern times. there is enough evidence that is matter of record within recent years to establish the possibility of such changes having taken place. le conte, in his _compendium of geology_, says: but great earthquakes are oftener associated with bodily movements of extensive areas of earth-crust. thus, for example, in 1835, after a severe earthquake on the western coast of south america, it was found that the whole coast-line of chili and patagonia were raised from two to ten feet above sea-level. again, in 1822, the same phenomenon was observed in the same region after a great earthquake. again, in 1819, after a severe earthquake which shook the delta of the indus, a tract of land fifty miles long and sixteen miles wide was raised ten feet, and an adjacent area of 2,000 square miles was sunk, and became a lagoon. in commemoration of the wonderful event the elevated tract was called "ullah bund," or "mound of god." again, in 1811, a severe earthquake--perhaps the severest ever felt in the united states--shook the valley of the mississippi. coincidently with the shock, large areas of the river-swamp sank bodily, and have ever since been covered with water. in commemoration of the event, this area is still called the sunken country. in all these cases, probably, and in the last two certainly, there was a great fissure of the earth-crust, and a slipping of one side on the other. [14] passing a number of descriptions of land elevations and subsidences which sir charles lyell relates as occurring in chili, in the nineteenth century, in order that i may give more attention to the lands supposed to have been occupied by the nephites, i quote the following statement of this eminent geologist concerning the earthquake at bogota, in 1827: on the 16th of november, 1827, the plain of bogota, in new granada, or colombia, was convulsed by an earthquake, and a great number of towns were thrown down. torrents of rain swelled the magdalena, sweeping along vast quantities of mud and other substances, which emitted a sulphurous vapor and destroyed the fish. popayan, which is distant two hundred geographical miles south-southwest of bogota, suffered greatly. wide crevices appeared in the road of guanacas, leaving no doubt that the whole of the cordilleras sustained a powerful shock. other fissures opened near costa in the plains of bogota, into which the river tunza immediately began to flow. it is worthy of remark, that in all such cases the ancient gravel bed of a river is deserted and a new one formed at a lower level; so that a want of relation in the position of alluvial beds of the existing water-courses may be no test of the high antiquity of such deposits, at least in countries habitually convulsed by earthquakes. extraordinary rain accompanied the shocks before mentioned; and two volcanoes are said to have been in eruption in the mountain chain nearest to bogota. [15] the _encyclopedia britannica_, referring to the geographical formation of colombia, also says: the fundamental formations throughout colombia are igneous and metamorphic, the great mass of the cordilleras consisting of gneiss, granite, porphyry and basalt. in many places the carboniferous strata have attained considerable development, though they have been thrown into strange confusion by some unknown disturbance. [16] the writer in _chamber's encyclopedia_, in speaking of colombia, also says: the geology of the country is very extraordinary. "everywhere," we are told, "are found traces of stupendous cataclysms and a disarrangement and intermixture of primitive and sedimentary rocks, which assume to put all classification at defiance." [17] professor winchell says: we are in the midst of great changes, and are scarcely conscious of it. we have seen worlds in flames, and have felt a comet strike the earth. we have seen the whole coast of south america lifted up bodily ten or fifteen feet and let down again in an hour. we have seen the andes sink 220 feet in seventy years. * * * vast transpositions have taken place in the coastline of china. the ancient capital, located, in all probability, in an accessible position near the centre of the empire, has now become nearly surrounded by water, and its site is on the peninsula of corea. * * * there was a time when the rocky barriers of the thracian bosphorus gave way and the black sea subsided. it had covered a vast area in the north and east. now this area became drained and was known as the ancient lectonia: it is now the prairie region of russia, and the granary of europe. [18] referring to donnelly again: the earthquake of 1783 in iceland destroyed 9,000 people out of a population of 50,000; twenty villages were consumed by fire or inundated by water, and a mass of lava thrown out "greater than the bulk of mont blanc." [19] professor lyell, referring to the great earthquake which occurred on the island of java, near the mountain of galung gung, on the 8th of october, 1822, says: a loud explosion was heard, the earth shook, and immense columns of hot water and boiling mud, mixed with burning brimstone, ashes, and lapilli, of the size of nuts, were projected from the mountain like a water-spout, with such prodigious violence that large quantities fell beyond the river tandoi, which is forty miles distant. * * * the first eruption lasted nearly five hours; and on the following days the rain fell in torrents, and the rivers densely charged with mud, deluged the country far and wide. at the end of four days (october 12), a second eruption occurred, more violent than the first, in which hot water and mud were again vomited, and great blocks of basalt were thrown to the distance of seven miles from the volcano. there was at the same time a violent earthquake, the face of the mountain was utterly changed, its summits broken down, and one side, which had been covered with trees, became an enormous gulf in the form of a semicircle. over 4,000 persons were killed and 114 villages destroyed. [20] the following account of seismic disturbances is taken from donnelley's work _atlantis_. the gulf of santorin, in the grecian archipelago, has been for two thousand years a scene of active volcanic operations. pliny informs us that in the year 186 b. c. the island of "old kaimeni," or the sacred isle, was lifted up from the sea; and in a. d. 19 the island of "thia" (the divine) made its appearance. in a. d. 1573 another island was created, called "the small sunburnt island." * * * a recent examination of these islands shows that the whole mass of santorin has sunk, since its projection from the sea, over 1,200 feet. [21] the fort and villages of sindree, on the eastern arm of the indus, above luckput, was submerged in 1819 by an earthquake, together with a tract of country 2,000 square miles in extent. [22] in april, 1815, one of the most frightful eruptions recorded in history occurred in the province of tomboro, in the island of sumbawa, about two hundred miles from the eastern extremity of java. it lasted from april 5 to july of that year; but was most violent on the 11th and 12th of july. the sound of the explosion was heard nearly one thousand miles. out of a population of 12,000 in the province of tomboro, only twenty-six individuals escaped. "violent whirlwinds carried up men, horses, and cattle into the air, tore up the largest trees by the roots, and covered the whole sea with floating timber." (raffles' _history_ of java, vol. i, 38.) the ashes darkened the air; "the floating cinders to the westward of sumatra formed, on the 12th of april, a mass two feet thick and several miles in extent, through which ships with difficulty forced their way." the darkness in daytime was more profound than the blackest night. "the town called tomboro, on the west side of sumbawa, was overflowed by the sea, which encroached upon the shore, so that the water remained permanently eighteen feet deep in places where there was land before. the area covered by the convulsion was 1,000 english miles in circumference. "in the island of amboyna, in the same month and year, the ground opened, threw out water, and then closed again." (raffles' _history of java_, vol. i, p. 52.) but it is at the point of the european coast nearest to the site of atlantis at lisbon that the most tremendous earhquake of modern times has occurred. on the 1st of november, 1775, a sound was heard underground, and immediately afterward a violent shock threw down the greater part of the city. in six minutes 60,000 persons perished. a great concourse of people had collected for safety upon a new quay, built entirely of marble; but suddenly it sank down with all the people on it, and not one of the dead bodies ever floated to the surface. * * * the water where the quay went down is now 600 feet deep. the area covered by this earthquake was very great. humboldt says that a portion of the earth's surface, four times as great as the size of europe, was simultaneously shaken. it extended from the baltic to the west indies, and from canada to algiers. at eighty leagues from morocco the ground opened and swallowed a village of 10,000 inhabitants, and closed again over them. [23] although mr. charles darwin, one of the most conservative of scientists, usually insists that the elevation and subsidence of the earth's crust is accomplished by slow degrees and continues through long geological periods of time, yet in the report of his _geological observations_, he records some very important evidences of recent elevations and subsidences as having taken place quite suddenly. one instance is in connection with an elevation on the island of san lorenzo, off the coast of peru near lima, in which he reaches the conclusion that the beach on that island has been raised 85 feet since indian men inhabited peru. [24] he gives another instance of a recent elevation of land on the island of chiloe; [25] and still another on the island of lemus. [26] in speaking in a general way of the elevation on the western side of the south american continent, mr. darwin also says: on the shores of the pacific, upraised shells of recent species, generally, though not always, in the same proportional numbers as in the adjoining sea, have actually been found over a north and south space of 2,075 miles, and there is reason to believe that they occur over a space of 2,480 miles. the elevation on this western side of the continent has not been equable; at valparaiso, within the period during which upraised shells have remained undecayed on the surface, it has been 1,300 feet, whilst at coquimbo, 200 miles northward, it has been within this same period only 252 feet. at lima, the land has been uplifted at least eighty feet since indian man inhabited that district; but the level within historical times apparently has subsided. [27] coming to more recent seismic disturbances i call attention to the one which occurred in 1883, on an island in the straits of sunda: a great cloud was seen to rise above the island, and spreading out obscured the sun, while ash fell from the air. upon the neighboring land the ground was shaken, while upon the low coasts, a great water wave rushed, destroying thousands of lives. krakatoa, which had not been in eruption in this century, had again broken forth, with the most terrific explosion that man had recorded. ash rose miles in the air, and spreading out, fell on the surrounding land and water, and for a while it was so thick upon the surface of the sea, in the straits of sunda, that the progress of vessels was impeded. so high did it rise that the light ash, floating about by the upper winds, staid suspended in the air for months, some of it falling in america and europe. a great water wave, generated by the explosion, crossed the pacific to the california coast, and it was observed on the shores of africa and australia. when the eruption had ceased it was found that krakatoa had been split into two parts, one of which had disappeared into the air, leaving ocean water where there had been dry land. the part of the island that remained was covered with a deep coating of ash, and not a living thing was left, neither plant nor animal. [28] speaking of the same event w. j. mcgee, vice-president of the national geographical society, and ethnologist in charge of the bureau of american ethnology, says: this stupendous outburst cast up a cloud of gas and dust to a height of seventeen miles or more which darkened the sun for 150 miles in every direction, raised a sea wave reaching 135 feet in height on adjacent coasts, resounded in every direction for a thousand miles, and in one direction for 2,968 miles (if not indeed to the antipodes), and sent out a series of great atmospheric waves rolling in both directions three times around the globe. [29] the authority last quoted also says that the new madrid earthquake of 1811-12 shook an area of a million and a quarter square miles; and that the charleston earthquake of 1886 was felt over nearly one-half million square miles of land, and far out at sea. he gives at length also a description of the recent earthquake in the island of st. vincent, west indies, which shook all martinique by the force of its explosion. the magnetic disturbances swept in swift undulations for thousands of miles, passed maryland and kansas in a few seconds, and reached honolulu a minute or two later; while the ensuing rain of rock-dust stretched eastward a hundred miles beyond barbadoes, westward to jamaica, northward to texas, and to the south american continent. [30] the conclusions to be reached from the facts here presented are, first, that while elevations and subsidences of the earth's crust are usually accomplished by slow degrees and through long periods of time, it is also true that very extensive changes are effected by internal forces of the earth in a very short period of time; and second, that there is reason for the belief that the seismic disturbances described in the book of mormon as taking place at the crucifixion of messiah, effected very great changes in the physical character of the land occupied by the nephites. if it should be contended that while the cases of earthquake disturbances cited in this chapter tell of widespread areas of country being suddenly and greatly effected, yet nowhere (except in the case of atlantis) do those changes approach the magnitude of the physical changes called for in the views here set forth, the answer would be that nowhere else in the records kept by men is there an account of such terrible, such long-continued, and such widespread cataclysms in the earth as those described in the book of mormon. the terrible seismic disturbances which at the time of messiah's crucifixion took place in the western hemisphere continued through three hours of time (instead of a few minutes, as in the case of some of the most noted earthquake instances cited above); and affected the western continents from end to end, and were followed by three days of total darkness. [31] and as the forces then operative surpass in their magnitude and time of continuance all other known instances of the kind, so too, may it be reasonably argued that the changes would be correspondingly greater than those effected by similar instances of less magnitude and continued through briefer periods of time. in concluding this chapter--even though i have not yet arrived at the argumentative stage of my treatise--i would suggest that the cases of seismic disturbances here cited are sufficient both in their character and extent to warrant belief in the possibility of the terrible catacylsms described in the book of mormon, and that they effected great physical changes in the continents of america. footnotes 1. my treatment of the subject here has simply to do with the physical character of the great divisions of the western hemisphere in book of mormon times. i make no attempt to definitely locate particular lands mentioned in the book of mormon, for the reason that the plan of my treatise does not require the consideration of that subject, except in a very general way: and however interesting it might be to know definitely the location of particular jaredite and nephite lands--the extent of their kingdoms, empires and republics; the location of special provinces and other political districts or divisions therein, together with a knowledge of the exact location of their capitals, and metropolises, i do not believe those things can be learned with any degree of certainty, for reasons set forth in the text of this chapter. 2. i nephi 12:4. 3. helaman 14:20-27. 4. iii nephi 8:5-18. 5. iii nephi 9:1-8, 12. 6. "with regard to the ages necessary for the accomplishment of the immense geological processes, the history of which is disclosed to us in the earth's strata, they certainly must have been of prodigious duration; for all the annals of humanity are but as a passing moment compared with the cycles of the globe. * * * professor haughton, a mathematician, has endeavored to establish, according to the formula of dulong and petit, that the mere fall in the temperature of 25, occurring previously to the present epoch of our planet, would require about 18 million of years. in the same way, the formation of each of the strata, which constitutes the sum-total of the geological records of the earth's surface must have taken up a long series of centuries before which the mind recoils in perplexity. _the earth_, reclus, vol. i, p. 32. 7. _manual of elementary geology_, p. 46, 1852 edition. 8. reference is also made to atlantis in his _critias_. (jowett's trans, vol. ii.) 9. _dialogues of plato_ (jowett's translation), vol. ii, p. 520. 10. ibid., p. 521. 11. _history of america before columbus_, p. 127, (lippincott co., pubs., 1900). 12. _the earth_, vol. i, p. 36. 13. _atlantis_, donnelly, p. 3. 14. _compend. of geology_, joseph le conte, pp. 145 and 146. see also p. 153. the disturbance in the mississippi valley is also mentioned by lyell (_principles of geology_, 1856 edition p. 446). he adds, that the ground on which new madrid stood, and the river bank for fifteen miles above, sank eight feet below their former level. 15. _principles of geology_, lyell, p. 457, 1856 edition. 16. art. colombia. 17. _chamber's ency_., art. colombia. 18. _the pre-adamites_, p. 437. 19. _atlantis_, p. 35. 20. _principles of geology_, p. 430. 21. _atlantis_, p. 37. 22. p. 38. 23. _atlantis_, p. 40. 24. _geological observations_, third edition, pp. 268, 269. 25. _geological observations_, p. 233. 26. ibid., pp. 232, 233. 27. ibid., p. 599. also _the earth_, vol. ii, pp. 646, 647. 28. _first book of physical geography_, r. s. tarr, pp. 347, 348. 29. _the world today_, (magazine), vol. ii, no. 1, july, 1902. 30. for full description see the magazine entitled "the world to today," vol iii., no, 1, july 1902. 31. it should be noted that the darkness accompanied some of the seismic disturbances cited in the foregoing accounts of earthquakes, notably in that of april, 1815, in the island of sumbawa, see page 211, where "the darkness in the day time" is described as being more profound than the blackest night. chapter xii. inter-continental movements of book of mormon people. the inter-continental movements of the book of mormon peoples must next be considered. of the movements of the jaredites and the people of mulek but little can be learned. the center of jaredite civilization and national power was in that part of the north continent known to the nephites as the land desolation, a country which corresponds, as we have seen, to modern central america, [1] and of which moron was the capital. from this point the jaredites evidently colonized in great part the north continent; for it is said in the reign of king lib that "the whole face of the land northward was covered with inhabitants." [2] but this is the widest extent of their colonization, as they confined themselves to occupancy of the north continent, and nothing more than hunting excursions ever carried them into the south continent. of the movements of mulek's colony we have nothing more definite than that having landed first at some point in the south part of the north continent, they afterwards removed into the north part of the south continent--to the valley of the sidon, and were permanently settled there when they were found by the migrating nephites under mosiah i. as for the movements of the nephites we have already traced them from lehi's landing place to the valley of the sidon, where they joined the people of zarahemla, the descendants of mulek's colony, and formed the nephite-zarahemla monarchy under mosiah i. hereafter we shall find their movements tending chiefly in two directions: to the southward, and into the north. nephite movements southward. the movements of the nephites southward were prompted by two chief incentives: first, by a desire on the part of some restless, over-zealous spirits, who came with mosiah to the valley of the sidon, to regain possession of the land of nephi--the land of their forefathers; a choice land in itself, and made dear to some of them, doubtless, by many tender and sacred recollections; second, by a pious desire on the part of zealous missionaries to convert their brethren, the lamanites, to the truth of their fathers' faith in god, and the truth of their fathers' traditions concerning the future coming of the christ to bring to pass the redemption of the world. the first, and perhaps the largest of these movements, having in contemplation the re-occupancy of the land of nephi, was made under zeniff, a man who describes himself as "overzealous" to inherit the land of his fathers. [3] this expedition was most likely undertaken during the reign of the second king of the nephite-zarahemla nation, viz., king benjamin, who succeeded mosiah i. in king benjamin's reign there was a serious war between the lamanites and the newly formed nephite-zarahemla nation. the lamanites invaded the land of zarahemla bent on ravaging the country, and the subjugation of the people. they were repulsed and driven back to their own lands, but not without much bloodshed. [4] during the war, but likely after the repulse of the lamanites, zeniff, with others, was sent among the lamanites to locate their forces and ascertain their strength, that the nephite-zarahemla army might destroy them. but zeniff, impressed with the many virtues of the lamanites, desired that they might not be destroyed, and urged upon the leader of the nephite expedition to enter into a friendly treaty with them. this, however, was so far from the mind of the nephite leader that he ordered zeniff to be slain, doubtless upon the charge of treason, or insubordination; whereupon there was a revolt in the expedition. the leader himself was killed; and zeniff was rescued after much bloodshed. fifty of the expedition--all that survived the unhappy conflict--returned to zarahemla to relate the sad event that had befallen them. zeniff now gathered a company about him who were desirous of repossessing the land of their forefathers, and with them he departed from zarahemla. on the journey they suffered from famine, which much reduced their numbers; but finally they reached the land of lehi-nephi, and of shilom, which was the place from which the nephites under mosiah departed northward in their second great hegira. [5] the lamanites received the expedition of zeniff with favor, entered into treaty relations with them, and vacated the land of lehi-nephi and shilom, that zeniff and his people might possess it. it must not be thought, however, that the action of the king of the lamanites was altogether disinterested; his ulterior motive was plunder of the nephites as soon as their well-known industry should bear fruit. he allowed them to take possession of the cities and lands of their fathers only that he might bring them into bondage, and make their industry a source of revenue to himself and people. the people of zeniff rebuilt the walls of the ancient nephite cities in the land of nephi, as also the cities themselves, and brought the fruitful lands of their fathers again under cultivation; for under lamanite occupancy they had been neglected. the cities also had fallen into decay, and the walls thereof had partly crumbled into ruins. as soon, however, as nephite industry began to redeem the waste places and produce prosperity in the land, the lamanites attempted their subjugation; but though they suffered some from their conflicts with the lamanites, the nephites, so long as zeniff lived, maintained their independence. so also they did during part of the reign of their second king, noah, son of zeniff. during the reign of this second king, though he himself was a dissolute, unrighteous man, he greatly beautified the city of lehi-nephi, embellished the temple, and also built for himself a magnificent palace. he also erected many and magnificent buildings in the land of shilom. [6] to carry out these improvements king noah taxed his people to the extent of one-fifth of all their possessions, and of their income. he surrounded his dissolute court with a corrupt priesthood, and in every way demoralized his people and made his reign infamous. still he successfully expelled the predatory bands of lamanites which invaded his territory from the south, and who had for a time preyed upon his people. about this time god sent a prophet among king noah's people to warn them of impending calamity. him they burned, not heeding his warning. but the mission of abinadi, for such was the prophet's name, was not wholly in vain, for the heart of one priest, alma, was touched; and he, repenting of his own wickedness, brought others to repentance. as might be expected, this course displeased king noah, and he sought to destroy young alma and his people. but alma being warned of god of the king's intentions, fled with his people (numbering about four hundred and fifty souls) into the wilderness, some eight days' journey, where they founded a city which they called helam. [7] here they dwelt in security for a number of years. finally, however, they were discovered by the lamanites, who placed them under bondage, and appointed task masters over them. from this thraldom they were finally released by the interposition of the lord, who directed alma to take his flight in the direction of zarahemla, which is reached in twelve days from helam, where he was most heartily received by king mosiah ii, who made him high priest over the church throughout zarahemla. meantime a large army of lamanites invaded the land of lehi-nephi, before whom king noah and his people fled; but being encumbered with their wives and children they were soon overtaken. noah ordered an abandonment of the women and children; but this order part of the men of his army refused to obey, choosing rather to die with their wives and children. the remainder followed the king. when the lamanites saw the helplessness of the nephites, and being moved with compassion by the pleading of their women, they abandoned the slaughter of them, and permitted them to return to their cities, under covenant that they would deliver up one-half of their property, and thereafter pay annually one-half of the products of their labors. these hard conditions were accepted; and the people returned to their possessions; one limhi, son of noah, was chosen to be their ruler--their king, if such a title, under the circumstances, be not mockery. the nephite men who obeyed the orders of king noah in the matter of abandoning their wives and children soon repented of their cowardice, and resolved to return and share their fate or avenge their death; and when king noah opposed their manly resolutions they burned him at the stake. on returning to lehi-nephi it was to find, of course, that their people had gone into bondage to the lamanites, under the circumstances already detailed--a bondage these returning fugitives readily shared. hard, indeed, was the fate of the nephites under lamanite bondage. the treaty stipulation prevented the lamanites from making open war upon them; but the one-half of the products of their labor due their masters under the treaty they had formed was collected under every circumstance of cruelty, and the lamanites themselves directed the labors of the unfortunate nephites, placing task masters over them, who in every way insulted and oppressed them, even to the binding of heavy burdens upon their backs, and the application of the lash on the slightest provocation. under these circumstances it can be easily understood that the nephites were restive and anxious for deliverance. naturally their eyes and hearts turned to zarahemla, where the great body of their brethren dwelt in security. once king limhi fitted out a small expedition of forty-three men and sent them to find zarahemla, and bring deliverance. the expedition was a failure as far as its immediate object was concerned. it was lost in the wilderness, passed by the land of zarahemla--evidently on the west of it, and went into the land northward, where it found the ruins of the jaredite race--destroyed cities, ruined temples, fallen walls, a land covered with the bones of men and beasts. they also found breast-plates of brass and copper; swords, the hilts of which had perished; and the blades of which were cankered with rust. but what was of more importance they found what afterwards proved to be the record of ether, consisting of twenty-four plates of gold, on which the last prophet of the jaredite race had engraved an outline history of his people, and which subsequently king mosiah, by use of the urim and thummim, translated into the nephite language; so that the nephites at zarahemla were acquainted with the history of the people who had preceded them in the occupancy of the western hemisphere. [8] it would naturally be expected that the people of zarahemla would feel an interest in their brethren who went up to re-occupy the land of nephi; and when, year after year passed away and no word came of their fate or fortunes, there were those who petitioned the king of zarahemla to send an expedition in search of them. the repeated petitions at last met with favorable action, and one ammon, a descendant of zarahemla, with fifteen others started for the land of nephi. after forty days' journey they reached shilom, at which place king limhi was sojourning at the time of their arrival. the joy of the meeting was mutual. ammon and his associates rejoiced that their mission had such a happy termination; limhi and his people, that they could now hope for deliverance from lamanite bondage; and also they had joy in the proof which ammon brought them that the nephites of zarahemla were not destroyed; for when limhi's expedition returned from the land northward, where they found the ruins and bones of an extinct people, they supposed they had found zarahemla, but that the lamanites had destroyed that people. soon after the arrival of ammon in the land of nephi the people of limhi devised plans for their escape from their lamanite oppressors. the plans were successfully carried into effect, and limhi and his people were welcomed to zarahemla by king mosiah ii. thus ended the most notable effort of the nephites to repossess the land of their fathers' first inheritance, the land of nephi. the occupancy of that land by zeniff's people extended over a period of about eighty years. of the missionary expeditions that ventured into the land of nephi for the conversion of the lamanites, one of the most notable, as also one of the most successful, was begun and carried to its successful termination under the leadership of the four sons of king mosiah ii, named respectively, ammon, aaron, omner, and himni. these young men, and alma, son of the high priest of the same name, in their youthful days were unbelievers in the traditions of their fathers; and they sought to destroy the church of god which the elder alma with so much toil had established through a faithful ministry. no parental authority, no persuasion of preaching, prevailed against the pride and skepticism of these young princes and the younger alma. gifted with eloquence, politic, large-minded, generous in word and deed, gracious and condescending to the people, absalomlike he was rapidly stealing the hearts of the nephites, threatening the very existence of the church of god. at this juncture, out of respect for the prayers of the elder alma, god visited these young men by sending an angel to reprove them, and warn them of impending calamities. the manifestation of god's power in this visitation was such that the young men were over-whelmed. their conviction of sin was such that they repented thoroughly; and, paul-like, from being persecutors of those who served god, they became zealous teachers of the truth, and sought with all their power to undo the wretched mischief they had done in seeking the destruction of the church. this accomplished, so far as was possible, in the land of zarahemla, their thoughts turned to the hosts of unbelieving lamanites in the land of nephi, more numerous than the nephites and the people of zarahemla combined. a holy desire took possession of them to preach salvation through the gospel to those hosts of lamanites. renouncing, therefore, all their claims as princes, and abdicating all rights of succession to the throne of their father, mosiah ii, these' princes headed the aforesaid missionary expedition to the lamanites. in the midst of many afflictions, attended with much persecution, the sons of mosiah and their companions preached the gospel extensively throughout lamanite lands, and had a rich harvest of souls for their hire. they established a church among the lamanites; but such was the oppression practiced by the unconverted lamanites upon those who accepted the teachings of the nephites, that, under divine direction and to preserve their people from destruction, the young princes conducted an exodus of the church from the land of nephi, then in possession of the lamanites, to zarahemla, where they were welcomed by the nephites, especially by alma the high priest; and a land--the land of jershon, north of zarahemla--was set apart for the home [9] of this body of lamanite converts. nephite movement northward the nephites in the land of zarahemla early appreciated the strategic importance of holding possession of the narrow neck of land--the isthmus which connected the southland with the northland. they perceived that if hard-pressed by their lamanite enemies, who out-numbered them to the extent of two for one, [10] the narrow neck of land afforded them a means of escape into the great land northward, while by fortifying the narrow passage their enemies, however numerous, could be held in check, while they themselves would have a whole continent behind them in which to expand. the lamanites also saw the strategic importance of this isthmus, and in some of the great wars in the last half of the century immediately preceding the coming of the messiah, they sought to possess it, and the nephites as strenuously sought to prevent them from taking possession of it. [11] the first extensive migration of nephites into the north continent occurred in the thirty-seventh and thirty-eighth year of the reign of the nephite judges, a period which corresponds to fifty-five b. c. that year five thousand four hundred men, together with their wives and children, left the land of zarahemla for the northland. that same year one hagoth, spoken of in nephite annals as a "curious man," established ship-building yards on the borders of the land bountiful, on the west side of the isthmus connecting the two continents. here he constructed a number of large vessels, in which great bodies of immigrants were carried northward, to found new homes. two of hagoth's vessels that started northward never returned, nor was anything ever afterwards heard of them. the nephites believed them to have been wrecked at sea. it is supposed by some that these nephite vessels may have drifted westward and that their occupants may have peopled some of the islands of the pacific. about ten years after this first great migration northward the movement of population in that direction received a fresh impetus; for great numbers went from zarahemla and extended their journey farther northward than heretofore. contentions in the land of zarahemla--contentions born of pride, seem to have been responsible in some way for this movement. doubtless in the old centers of nephite civilization the possession of large wealth led to class distinctions, and inequalities, most distasteful to a people who from the first arrival of their fathers on the promised land had been taught to look upon each other as equals. migration from the land where distinctions based upon the possession of wealth, and the pride it fosters, presented itself perhaps as the easiest solution of the difficulty, and hence the impetus to the northward movement in this year 46 b. c. [12] the nephite historian, mormon, in speaking of conditions that obtained about this time, gives one of those rare glimpses of nephite civilization that i consider of sufficient importance to quote at length: and it came to pass in the forty and sixth year, * * * there was much contention and many dissensions; in the which there were an exceeding great many who departed out of the land of zarahemla, and went forth unto the land northward to inherit the land. and they did travel to an exceeding great distance, insomuch that they came to large bodies of water and many rivers. yea, and even they did spread forth into all parts of the land, into whatever parts it had not been rendered desolate, and without timber, because of the many inhabitants who had before inherited the land. and now no part of the land was desolate, save it were for timber; but because of the greatness of the destruction of the people who had before inhabited the land it was called desolate. and there being but little timber upon the face of the land, nevertheless the people who went forth, became exceeding expert in the working of cement; therefore they did build houses of cement, in the which they did dwell. * * * and it came to pass that they did multiply and spread, and did go forth from the land southward to the land northward, and did spread insomuch that they began to cover the face of the whole earth, from the sea south to the sea north, from the sea west to the sea east. and the people who were in the land northward did dwell in tents, and in houses of cement, and they did suffer whatsoever tree should spring up upon the face of the land that it should grow up, that in time they might have timber to build their houses, yea, their cities, and their temples, and their synagogues, and their sanctuaries, and all manner of their buildings. and it came to pass as timber was exceeding scarce in the land northward, they did send forth much by the way of shipping. and thus they did enable the people in the land northward, that they might build many cities, both of wood and of cement. and it came to pass that there were many of the people of ammon who were lamanites by birth, did also go forth into this land. and now there are many records kept of the proceedings of this people, by many of this people, which are particular and very large, concerning them. but behold, a hundredth part of the proceedings of this people, yea, the account of the lamanites and of the nephites, and their wars, and contentions, and dissensions, and their preaching, and their prophecies, and their shipping and their building of ships, and the building of temples, and of synagogues and their sanctuaries, and their righteousness, and their wickedness, and their murders, and their robbings, and their plundering, and all manner of abominations and whoredoms, cannot be contained in this work. [13] here it will be proper to dispel what i regard as a misapprehension of the extent of nephite occupancy of the north continent, at this period of nephite history. from the fact that in the foregoing quotation it is said that the nephites removing from zarahemla traveled "to an exceeding great distance, insomuch that they came to large bodies of water, and many rivers," some have supposed that the nephites at this time extended their colonization movements as far north as the great lakes in the eastern part of north america; [14] and from the fact that it is also said that "they began to cover the face of the whole earth, from the sea south, to the sea north, from the sea west, to the sea east," it has been supposed that these expressions meant to convey the idea that the nephites at this time had extended their settlements over both continents; and that "from the sea south to the sea north" meant from the sea at the southern extremity of south america (south of cape horn), to the arctic ocean, north of north america. [15] there is no evidence, however, in the book of mormon that warrants such a conclusion as to the extent of nephite occupancy of the western hemisphere in 46 b. c. allowance for hyperbole must be made in the expression, "they began to cover the face of the whole earth," since the facts set forth in the whole history of the nephites in the book of mormon are against the reasonableness of such an expression if taken literally. from the landing of lehi's colony early in the sixth century b. c., to the date corresponding to the year 55 b. c., when the first considerable migration into the north land took place, nephite occupancy of the promised land was confined to portions of the west and the extreme north part of what is now the south continent of america; and as compared with the rest of south america, as now known to us, the extent of country occupied was but a very small part of the continent. the migrations from zarahemla, from the year 55 b. c., to 46 b. c., though considerable, are not sufficient to warrant the belief that the nephites spread over and occupied the whole face of the north continent. by reference to the map the reader, if he will consider the parts of the country now known as the south part of mexico and central america, will there find all the conditions that answer to the terms of the description in the passage quoted complied with as to "the sea south, and the sea north; the sea east and the sea west;" while the physical character of the same land, even now, will answer the requirements of the description of its being a land of "large bodies of water and many rivers;" [16] and more abundantly may have been so before the convulsions of nature which took place in nephite lands at messiah's crucifixion. i conclude, therefore, that this migration of nephites at this time extended no further northward than southern parts of mexico, say about the twenty-second degree north latitude; in other words, the nephites were occupying the old seat of jaredite empire and civilization, and the land of moron which the nephites called "desolate," not because of its barrenness--save for the absence of forests of timber--"but because of the greatness of the destruction of the people who had before inhabited the land;" that is, the jaredites. the next important event affecting the movement of population and the possession of the land north and south was a war between the nephites and lamanites, that began with the invasion of nephite lands by the lamanites in 35 b. c. owing to dissensions among the nephites, many of that people had deserted to the lamanites. it is quite possible that this was owing to the resentment felt by the dissenting nephites because of the class distinctions which arose on account of wealth and pride; and instead of the dissatisfied joining in the movement northward, as many did, some of them went southward, joined their fortunes with the barbarous lamanites, and fomented the spirit of war against their brethren. in this war the nephites were destined to meet with a new experience. hitherto in their wars with the lamanites, since uniting with the people of zarahemla, at least, the nephites had been able to hold their lands against the lamanite invasion; and though they had lost here and there a battle, they were uniformly successful in their wars. in the war of 35-32 b. c., however, the lamanites drove the nephites from all their lands in the south continent. even zarahemla was taken, and the cities in the land bountiful, extending, be it remembered, northward from the land of zarahemla to the isthmus connecting the two continents. the nephites were thrown wholly on the defensive. they concentrated their forces at the narrow neck of land; hastily fortified it, and by that means prevented the invasion of the north continent. [17] in the year 32-31 b. c. the fortunes of war changed somewhat, and the invading hosts of lamanites were forced out of the most northern cities of the nephites in the land bountiful and zarahemla; but the city zarahemla, so long the capital of the nephite-zarahemla nation, remained in possession of the lamanites; nor could the nephites further prevail by force of arms than to win back and hold about one-half of their possessions in the south. at this point still another event, important in nephite history, occurred. the chief judge of the land, whose name was nephi, resigned his office in order to join his younger brother, lehi, in the work of preaching the gospel. unrighteousness is assigned as the cause of nephite failure in the war of 35-32 b. c.; wealth, love of luxury, pride, injustice to the poor, internal dissensions, manifold treasons, and civil strife are enumerated as among nephite sins and afflictions. if unrighteousness was the cause of nephite weakness and failure--and it was--then clearly the logical thing to do was to bring the people to repentance, re-establish them in righteousness, and by these steps restore them to the favor of god. evidently so reasoned these two priests and prophets of god, nephi and lehi; and to the achievement of this end they bent their energies. they were successful; but successful in a direction least to be expected, viz, successful in converting the lamanites. partially successful in converting the nephites, in the northern cities of the southland, they went into the land of zarahemla, still held by the lamanites, and so far convinced the lamanites of the error and wickedness of the traditions of their fathers that eight thousand were baptized in the land of zarahemla and the regions round about. thence the two prophets went further southward into the land of nephi; and though they met with some persecutions, such was the marvelous display of god's power in their deliverance, that the greater part of the lamanites were converted; and restored to the nephites the cities and lands they had taken in the recent war. many of the lamanites themselves engaged in the work of the ministry, and preached to the nephites both in zarahemla and in the north continent. nephi and lehi also preached in the northland, but with no great success. still peace prevailed; and for the first time since the separation of the nephites from the lamanites, in the first half of the sixth century b. c., there was unrestricted intercourse between the two peoples: and behold, there was peace in all the land, insomuch that the nephites did go into whatsoever part of the land they would, whether among the nephites or the lamanites. and it came to pass that the lamanites did also go whithersoever they would, whether it were among the lamanites or among the nephites; and thus they did have free intercourse one with another, to buy and to sell, and to get gain, according to their desire. and it came to pass that they became exceeding rich, both the lamanites and the nephites; and they did have an exceeding plenty of gold, and of silver, and of all manner of precious metals, both in the land south and in the land north. now the land south was called lehi, and the land north was called mulek, which was after the son of zedekiah; for the lord did bring mulek into the land north, and lehi into the land south. and behold, there was all manner of gold in both these lands, and of silver, and of precious ore of every kind; and there were also curious workmen, who did work all kinds of ore and did refine it; and thus they did become rich. they did raise grain in abundance, both in the north and in the south; and they did flourish exceedingly, both in the north and in the south. and they did multiply and wax exceedingly strong in the land. and they did raise many flocks and herds, yea, many fatlings. behold their women did toil and spin, and did make all manner of cloth, of fine-twined linen and cloth of every kind, to clothe their nakedness. the next event which affected nephite occupancy of the land north and south was one of their many robber wars. by the sixteenth year from the time the sign [18] of the birth of christ [19] had been given (therefore 16 a.d.) wickedness had so far increased among the people of the western world, and there had been so many dissensions from those who once had favored law and order, that the robber bands which infested the country considered themselves so powerful that they called upon the chief judge of the land to abdicate government and accept the order of things that obtained in their societies. this demand led to a serious war between the supporters of the government on the one hand, and the outlaws on the other. the nephite leaders gathered their people both from the north and the south into the central part of their country--into the land bountiful, and the land zarahemla; and the cities of these lands the nephites and the lamanites standing for law, order, and the maintenance of government, fortified and stocked with an abundance of provisions against the opening of the impending war. the war began in the year 18 a. d., and lasted for more than two years. in it the robber bands were not only defeated, but annihilated, by being destroyed in battle, executed under the provisions of the law, or by being compelled to enter into covenant to abandon their robberies and murders. this war, in some respects the most terrible in nephite history, was followed by an era of prosperity. in the course of a few years the nephites had moved back upon their lands whence they had been called by the exigencies of the recent war. "and it came to pass that there were many cities built anew, and there were many old cities repaired. and there were many highways cast up, and many roads made, which led from city to city, and from land to land." [20] no sooner were the terrors of war removed, however, than the people who had been so marvelously delivered from their enemies lapsed again into unrighteousness. for there were many merchants in the land, and also many lawyers, and many officers. and the people began to be distinguished by ranks, according to their riches and their chances for learning; yea, some were ignorant because of their poverty, and others did receive great learning because of their riches. some were lifted up in pride, and others were exceedingly humble; some did return railing for railing, while others would receive railing and persecution, and all manner of afflictions, and would not turn and revile again, but were humble and penitent before god. and thus there became a great inequality in all the land, insomuch that the church began to be broken up; yea, insomuch that in the thirtieth year the church was broken up in all the land save it were among a few of the lamanites who were converted unto the true faith; and they would not depart from it, for they were firm, and steadfast, and immovable, willing with all diligence to keep the commandments of the lord. now the cause of this iniquity of the people was this, satan had great power, unto the stirring up of the people to do all manner of iniquity, and to the puffing them up with pride, tempting them to seek for power, and authority, and riches, and the vain things of the world. * * * * now they did not sin ignorantly, for they knew the will of god concerning them, for it had been taught unto them; therefore they did wilfully rebel against god. [21] the people of the western world, in brief, had entered upon that final stage of their wickedness which was to terminate in those awful convulsions of nature that should make their lands desolate, and well-nigh destroy the inhabitants thereof. the government itself had become corrupt; so, too, had the priesthood, save a few faithful ones--men of god, who testified that the messiah had come, and that the time of his passion and resurrection approached. these were secretly haled before the judges, and both priests and lawyers leagued against them for their destruction. when it was feared that the chief judge would not sign their death warrants--a thing needful under the nephite law to make executions legal--they privily put them to death, and thus were guilty of judicial murders. an attempt to overthrow the commonwealth, now perpetuated through more than a hundred and twenty years, ended in anarchy; and thence to the establishment of a sort of tribal government, which maintained an uncertain peace by means of mutual fears rather than by any inherent strength in the system--if system, indeed, it could be called. such were the conditions that obtained among the people of the western world when those mighty cataclysms occurred which destroyed so many nephite cities, effaced so much of nephite civilization, and so greatly changed in some places the physical character of the continents of the western hemisphere, of which the book of mormon account has been already given. shortly after these great cataclysms the savior made his appearance among the nephites and established his church, which event was followed by a long period of righteousness and the loss of all race and party distinctions, such as "nephite" and "lamanite," etc.; and the people occupied the lands north and south without restraint according to their good pleasure. true, in the year 350, a. d., when wickedness had again made its appearance among the people, and old distinctions were received, a treaty was made in which it was stipulated that those calling themselves lamanites and gadianton robbers would possess the south land. the treaty, however, was not long respected by the lamanities, for at the end of ten years they violated it by attempting to invade the north and war was renewed. back and forth surged the tide of armed conflict, but raged chiefly in what was known to the nephites as the land of desolation, the old seat of jaredite empire and civilization. the nephites at last having been driven from their southern strongholds in the north continent, proposed through their leader, mormon, mormon, [22] that they be permitted to gather their people at cumorah--the ramah of the jaredites--that they might trust their fate to the dreadful arbitrament of one great conflict. the request was granted; the hosts were gathered, the armies which fought under the nephite name were destroyed, save such as were mingled with the lamanites. anarchy followed, and then savagery for ages claimed the western hemisphere as its own. footnotes 1. see ether 7:6 and _dict. b. of m_., art. desolation. 2. ether 10:21. 3. mosiah 9:1-4. 4. omni 1:24. 5. for the authority of the foregoing narrative compare omni 1:26-30, mosiah 9:1-6, and "words of mormon" between the books of omni and mosiah. also mosiah 11:13. 6. mosiah 11. 7. the city of helam and the surrounding country which was called "the land of helam," was doubtless named from helam, who was the first to receive baptism at the hands of alma. mos. 18. 8. compare mosiah 8, with mosiah 21, and mosiah 28. 9. elder reynolds suggests that this land north of zarahemla was set apart to them because it would place zarahemla between them and the lamanites who might attempt pursuit.--_dict. book of mormon_, p. 172. 10. mosiah 25:2, 3. 11. alma 51, 52. helaman 1. 12. forty and sixth year of the reign of the judges; corresponding to the year forty-six b. c. (reynolds' b. of m. chronology, richards' _compendium_, p. 195.) 13. book of helaman, 3:3-15. 14. to lakes superior, michigan, huron, erie, ontario. 15. see orson pratt's notes "i" and "j" helaman iii. 16. the land visited by limhi's expeditions in search of zarahemla, and who went to the land desolation, on their return described that as a land "among many waters," mosiah 8:8. 17. helaman 4. 18. a lamanite prophet five years b. c., declared that a sign of messiah's birth would be given to the people of the western hemisphere, which he described as follows: "this will i give unto you for a sign at the time of his (messiah's) coming; for behold, there shall be great lights in heaven, insomuch that in the night before he cometh there shall be no darkness, insomuch that it shall appear unto man as if it was day. therefore, there shall be one day and a night and a day, as if it were one day and there were no night, and this shall be unto you for a sign. * * and behold, there shall a new star arise, such an one as ye never have beheld; and this also shall be a sign unto you" (of messiah's birth). all of which came to pass as predicted. (see helaman 14:3-6; also iii nephi 1:15-21.) 19. the nephites began to reckon their time from the sign of messiah's birth in the ninth year from that event. see iii nephi 2. compare verses 3-7 with verses 8-10. 20. iii nephi 6. 21. iii nephi 6:11-15, 18. 22. mormon was born in the north land about 311 a. d. to him was entrusted the nephite records by one ammaron; and while they were in his possession he made the abridgment which bears his name, "the book of mormon." all the sacred nephite records he did away except his abridgment of those records; and that he delivered to his son moroni. chapter xiii. government and religion among the nephites. _nephite government_. some twelve or fifteen years after lehi's colony arrived in the new world, nephi with that part of the colony which he could influence--the more righteous part, by the way--separated from the elder sons of lehi and their following, and established a separate community. such was the esteem in which nephi was held by his following that his people besought him to be their king. nephi appears not to have favored the establishment of this kind of government, but yielded to the desire of his people. perhaps he had inherited the prejudices of the hebrew prophets against the kingly form of government, [1] and would gladly have seen his people live under an administration of government by judges, as in ancient israel. this, however, is but an inference drawn from the fact of nephi's expressed desire that his people would have no king. succession to the kingly dignity was made hereditary in nephi's family, [2] and the kings on their accession to the kingly power took the title of nephi i, nephi ii, nephi iii, nephi iv, etc. [3] what the nature of this kingly government was, what secondary officers existed in it, and what means were employed for the administration of its laws cannot be learned from the nephite record. for some time the community over which the established government held sway was but a small one, hence the kingly office had no such dignity as attaches to it in more extensive governments; but was most likely akin to the petty kingdoms which existed in judea [4] at various times and with which nephi and some few of those who had accompanied him from jerusalem were acquainted. the nephites had the scriptures containing the law of moses, and were taught to some extent in some of the customs of the jews, but not in all of them. [5] and these customs, and the law of moses administered with no very great amount of machinery, i apprehend, constituted the character of the nephite government. under it the nephites lived for a period of more than four hundred and fifty years. the transition from a kingly form of government to what may be called a democracy was made at the death of mosiah ii, 509 years from the time lehi left jerusalem, or 91 years b. c. the israelitish genius in matters of government inclines them to the acceptance of what men commonly call a theocracy, which is defined as meaning literally "a state governed in the name of god." the election of this form of government by israelities as most desirable, grows out of the fact of the mosaic legislation; for moses received the law by which israel was governed direct from jehovah; its regulations were carried out in jehovah's name, by the administration of judges, both during the life time of israel's great prophet and also after his demise. living thus under the divine law, administered in the name of jehovah by judges divinely appointed, was to be governed of god. and so completely was this form of government recognized as the government of god, that to reject it was held to be rejecting god as the ruler of the state, as witness the words of the lord himself in the closing years of the prophet samuel's life when israel clamored for a king. the lord said unto samuel: "hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that i should not reign over them." [6] no one, it appears to me, could have a clearer conception of the evils that grow out of kingly government than the nephite king, mosiah ii. nor a clearer conception of the strength and advantages of that form of government. i give a summary of his reasoning upon two sides of this question: "it is better that a man be judged of god than of man; for the judgments of god are always just, but the judgments of men are not always just." this is said in support of the old israelitish idea of government--a theocracy: "if it were possible that you could have just men to be your kings, who would establish the laws of god and judge this people according to his commandments, * * * * then it would be expedient that you always have kings to rule over you;" but "because all men are not just, it is not expedient that you should have a king or kings to rule over you. * * * * behold, how much iniquity doth one wicked king cause to be committed, yea and what destruction!" moreover mosiah understood the strength of those forces behind which an ungodly king could intrench himself. "behold, * * * * ye cannot dethrone an iniquitous king, save it be through much contention, and the shedding of much blood; for behold, he has his friends in iniquity, and keepeth his guards about him, * * * * and he enacteth laws, and sendeth them forth among his people; yea, laws after the manner of his own wickedness; and whosoever does not obey his laws, he causeth to be destroyed; and whosoever doth rebel against him, he will send his armies against them to war, and if he can, he will destroy them: and thus an unrighteous king doth pervert the ways of all righteousness." "behold, i say unto you the sins of many people have been caused by the iniquities of their kings." these were the considerations which led him to recommend the abandonment of kingly government and establish a reign of judges chosen by the voice of the people. by this arrangement mosiah held that the people would bear the responsibility of the government. "it is not common," he reasons, "that the voice of the people desireth anything contrary to that which is right; but it is common for the smaller part of the people to desire that which is not right; therefore this shall ye observe, and make it your law, to do your business by the voice of the people; and if the time comes that the voice of the people doth choose iniquity, then is the time that the judgment of god will come upon you; yea, then is the time he will visit you with great destruction, even as he has hitherto visited this land." all of which is a clear setting forth of the responsibilities of self-governing communities. it should be pointed out, however, that there were some other events which led to the consideration of the propriety of changing the form of the nephite government, at this time. the sons of mosiah, who were heirs to the nephite throne, were miraculously converted to the gospel, and so thoroughly imbued had they become with the importance of the work of the ministry of the church that they abandoned their rights of succession to the kingly dignity, and departed from the land of zarahemla to perform missions among the lamanites. in consequence of the action of these young princes, mosiah ii was confronted with the problem of succession to the nephite throne, since those to whom belonged the right refused to accept the honor. he feared that if another were appointed instead of one who had constitutional claims to the throne, there might arise contentions over the question of succession. "and who knoweth," said he, "but what my son to whom the kingdom doth belong, shall turn to be angry, and draw part of this people after him, which would cause wars and contentions among you, which would be the cause of shedding much blood?" he therefore recommended the election of a chief judge or president of the theocratic-democracy, who would be possessed of both administrative and judicial powers, in the hope that such action, taken by the people themselves, would obviate all difficulty or question about the legitimacy of the government about to be established. it is difficult to determine with precision the entire character of the constitution of the nephite democracy. but from what is written in the book of mormon this much may be learned: the chief judge, elected by the people, was the supreme governor of the land, the chief executive. [7] his oath of office bound him "to judge righteously, and to keep the peace and the freedom of the people, and grant unto them the sacred privileges to worship the lord their god; to support and maintain the laws of god all his days, and to bring the wicked to justice, according to their crimes." a similar oath was doubtless administered to the inferior judges. to a limited extent also legislative powers were granted to the chief judge, but these powers appear to have been limited to framing laws, which were not of force until ratified by the voice of the people. no limit seems to have been set to the term of office of the chief judge, but as the voice of the people placed him in office, the same power could also dismiss him from it; and it may be that the power of impeachment, vested in a certain number of inferior judges--as explained later--extended to deposing even the chief judge. in any event it may be concluded that he held his position only during good behavior. just how the inferior judges were graded cannot be ascertained, but that they were graded is evident, since mosiah ii, in explaining the character of the constitution of the democracy he proposed to his people, said: "and now if ye have judges, and they do not judge you according to the law which has been given, ye can cause that they may be judged of a higher judge. if your higher judges do not judge righteous judgments, ye shall cause that a small number of your lower judges should be gathered together, and they shall judge your higher judges, according to the voice of the people." [8] a salutary provision this, for it made all amenable to the law, but the manner in which the judges were graded is unknown, as well as what number of inferior judges were designated to try the superior judges. these administrators of the law were paid for their services "according to the time which they labored to judge those who were brought before them to be judged, * * * a senine of gold for a day," or its equivalent in silver--a senum of silver. [9] it is, of course, impossible to determine the value of these denominations of nephite coins, and therefore impossible to determine the value of the _per diem_ of the judges. the nearest approach that can be made to an estimate is that a senine of gold or a senum of silver was equal in value to "a measure of barley and also for a measure of any kind of grain." [10] this is again indefinite, as neither the bulk nor the weight of "a measure of grain" is known; but it does convey the idea that it was no very great amount; and, indeed, in all that is said upon the subject of compensation for public service in the state, it is manifest that the nephite government was administered on the strictest lines of economy. [11]. the organization of the military forces among the nephites would be a subject of great interest, since, by reason of the constant aggressions of the lamanites, they were often forced into war, and would be classed as a defensively warlike state. of their military organization, however, but little can be definitely known. two items, however, connected with the commander-in-chief of the armies, are quite clear: first, that he was nominated for his position by the chief judge of the land, [12] which nomination had to be ratified by the voice of the people; second, that on occasions the people delegated to him absolute power, created him military "dictator" in fact. this has ever been the means by which republics have sought to remedy one of the chief defects of their system, viz., ineffectiveness of administration--a tardiness in executing the law, or meeting an emergency not technically provided for in the constitution or law. in order to obviate this difficulty democracies have not infrequently adopted the plan of creating trusted leaders dictators; clothing them with all the authority of an absolute monarch during periods of special peril to the government. thus did the romans a number of times during the existence of their republic, when occasions arose that required prompt executive action, and by an authority that would be unquestioned. and such, i believe, was the power conferred upon the commander-in-chief of the nephite armies, when occasion arose for it. relative to the body of the laws that obtained among the nephites, whether under the monarchy or the republic, i apprehend that it was made up of the mosaic legislation, [13] with some slight modification, and some especial enactments of their kings. as for instance it was enacted in the law of mosiah (most likely mosiah ii) that the judges should receive wages according to the time they devoted to their office. [14] so doubtless other special acts obtained, which, with the general laws of the mosaic legislation formed the nephite jurisprudence. [15] and in the transition from the monarchy to the republic, mosiah was careful to stipulate for this body of jurisprudence: "let us appoint judges to judge this people according to our law." [16]--i. e., the law which had obtained under the monarchy, the law of god. "we will appoint wise men to be judges, that will judge this people according to the commandments of god." [17] so the body of the law that obtained under the reign of the kings went over into the jurisprudence of the republic. from the nephite record it appears that murder was punished with death; robbery, theft, and adultery were also punished, but with what penalties is not stated. but the law provided that men should be judged--and therefore punished--according to their crimes. [18] one thing stood out unique in the nephite policy: that was the recognition of the right of the subject to the enjoyment of religious liberty. the scripture--"choose ye this day whom ye will serve" [19]--seems to have impressed the nephites with the idea that the right of choice in the matter of worship was left with the individual; and hence "if a man desired to serve god, it was his privilege;" "but if he did not believe in him [god], there was no law to punish him" [20]--hence religious liberty. the history of the nephite republic was a stormy one, especially during the first quarter century of its existence. it was assailed by traitors from within, who sought to re-establish a monarchy; and by the lamanites from without, who often joined with the royalists to overthrow the republic. but if traitors assailed, patriots defended; and the republic was preserved for about one hundred and twenty years, from 91 b. c. to 30 a. d. an attempt then made to displace the republic by a monarchy, ended in anarchy for a time, followed by the establishment of a sort of tribal government, which conditions prevailed at the time the land was visited with that terrible destruction which took place at the crucifixion of messiah, and well nigh swept out of existence the entire population. what form of government obtained among the people of the western hemisphere after the appearance of the risen messiah among them must be left largely to conjecture, since the nephite records now in our hands are silent upon that subject. neither monarchy nor republic is referred to; and the most reasonable conclusion is that the people, after the establishment of the church of christ among them, found its institutions and authority sufficient as well in secular as in ecclesiastical affairs; for the entire people were converted to the gospel, and were members of the church. a righteous people have small need of government. the necessity for government is born of men's vices and wickedness, that lead to the disorders of society, which government must needs be called upon to regulate, and, if possible, suppress. for two centuries the people of the western world were most righteous, prosperous and happy. "there were no envyings," says their chronicler, "nor strifes, nor tumults, nor whoredoms, nor lyings, nor murders, nor any manner of lasciviousness; and surely there could not be a happier people among all the people who had been created by the hand of god." [21] in consequence of these conditions nothing is said of government, and nothing may be learned of its nature beyond what has been suggested in the foregoing. as to what was done in the matter of government when this period of general righteousness drew to its close, and pride and wickedness hastened the disintegration of the church; and pushed society headlong into disorders, may not be known, as our present nephite records on this subject are again silent. we only know that secret organizations sapped the foundations of society; that security of person and property vanished; that anarchy and tribal relations usurped the place of orderly government; and that darkness spread over the land and gross darkness over the minds of the people. _religion_. religion among the nephites consisted in the worship of the true and living god, the jehovah of the jews, whose revelations to the children of israel through moses and all the prophets to jeremiah were brought with them into the new world. they therefore accepted into their faith all the bible truths, and in its historical parts they had before them the valuable lessons which bible history teaches. it furnished also a foundation for literature among them. for not only by the bible were their prophets instructed in the law of god, but copies of some parts of it were multiplied and read by the people. [22] what is more they were possessed of some other books not now in our so-called canon of the old testament, such as the books of the prophets zenock, neum and zenos; all referred to by the first nephi, who quotes some of their prophecies concerning the coming of messiah in the flesh, and of three days of darkness to be given unto some of the inhabitants of the isles of the sea as a sign of the christ's death. [23] the nephites also had the writings of ezias referred to by one of the nephite prophets in the book of helaman. [24] elder orson pratt, in a foot note on the passage, suggests that ezias "may have been identical with esaias, who lived contemporary with abraham." [25] these books contained very precious truths concerning the coming and mission of the messiah; and when information on this subject was lacking in the books which the nephites brought with them from jerusalem, it was abundantly made up to them by the things which the lord revealed directly to their own prophets; for in the clearest manner possible the lord made known to this branch of the house of israel in the western world, the future coming and mission of the messiah, together with the effectiveness of the atonement which he was appointed to make for mankind. while the nephites kept the law of moses previous to the advent of messiah, as to its sacrifices and ordinances, yet they understood that these things but shadowed forth the real sacrifice to be made for them by the savior of the world; and that these ordinances in which they administered were only of virtue by reason of the things which were to be done by messiah afterwards. in order to offer sacrifices and administer in the other ordinances of the law of moses (which the nephites were commanded to observe), [26] it was necessary, of course, that they have a priesthood, and this they had; but not the priesthood after the order of aaron; for that was a priesthood that could only properly be held by aaron's family and the tribe of levi; while lehi was of the tribe of manasseh. [27] lehi held the priesthood, however, the higher priesthood, which was after the order of melchizedek, and was a prophet and minister of righteousness. this lehi conferred upon his son nephi; and nephi, shortly after his separation from his elder brothers on the land of promise, consecrated his two younger brothers, jacob and joseph, to be priests and teachers unto his people. [28] jacob, when explaining his calling to his brethren, states that he had been called of god, "and ordained after the manner of his holy order." [29] what the significance of the phrase "his holy order" means, is learned very distinctly from other parts of the book of mormon. alma, for instance, before giving up the chief judgeship of the land, is represented as confining himself "wholly to the priesthood of the holy order of god, to the testimony of the word, according to the spirit of revelation and prophecy." [30] again alma explains, "i am called * * * according to the holy order of god, which is in christ jesus; yea, i am commanded to stand and testify unto this people." [31] all of which is made still clearer by what alma says later. having given an explanation of the plan of redemption which was laid for man's salvation, and which he represents as having been understood from earliest times, alma adds: "i would that ye should remember that the lord god ordained priests after his holy order, _which was after the order of his son_ [meaning jesus christ], to teach these things unto the people. * * * this holy priesthood, being after the order of his son, which order was from the foundation of the world, or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity. * * * thus they become the high priests forever after the order of the son, the only begotten of the father, who is full of grace, equity and truth." alma then admonishes his people to be humble, "even as the people in the days of melchisedek, who was also a high priest after the same order [of which he had spoken]. * * * and he was the same melchisedek to whom abraham paid tithes." the nephite priesthood, then, was not a priesthood after aaron's order, but of a higher order, even the priesthood after the order of the son of god; the same kind of priesthood held by melchizedek, by moses, by lehi, and many other prophets in israel. that this higher priesthood was competent to act in administering the ordinances under what is known as the law of moses, is evident from the fact that it so administered before the aaronic or levitical priesthood proper was given; and the fact that there was given to the household of aaron and the tribe of levi a special priesthood, by no means detracts from the right and power of the higher or melchizedek priesthood to officiate in the ordinances of the law of moses; for certainly the higher order of priesthood may officiate in the functions of the lower, when necessity requires it. all the sacrifices and ordinances under the law of moses, administered by the nephite priesthood, i say again, were observed with due appreciation of the fact that they were of virtue only as they shadowed forth the things to be done by messiah when he should come to earth, in the flesh, on his great mission of atonement. and in order that the reader may see how full nephite knowledge was of the messiah and of his life on earth, through the prophecies uttered concerning him--and prophecies, of course, are but history reversed--i present herewith a statement of the items known to them, collected by the patient labors of elder george reynolds, to whom i am indebted for the following passage: one of the most remarkable things connected with the history of the nephites is the great plainness and detail with which the coming of the redeemer and the events of his life in judea were revealed to their prophets, who lived before the time of his advent. among other things connected with his mortal existence it was declared of him that: god himself should come down from heaven among the children of men and should redeem his people. he should take upon him flesh and blood. he should be born in the land of jerusalem, the name given by the nephites to the land of their forefathers, whence they came. his mother's name should be mary. she should be a virgin of the city of nazareth; very fair and beautiful, a precious and chosen vessel. she should be overshadowed and conceive by the power of the holy ghost. he should be called jesus christ, the son of god. at his birth a new star should appear in the heavens. he should be baptized by john at bethabara, beyond jordan. john should testify that he had baptized the lamb of god, who should take away the sins of the world. after his baptism, the holy ghost should come down upon him out of heaven, * * * * and abide upon him. he should call twelve men as his special witnesses, to minister in his name. he should go forth among the people, ministering in power and great glory, casting out devils, healing the sick, raising the dead, and performing many mighty miracles. he should take upon him the infirmities of his people. he should suffer temptation, pain of body, hunger, thirst and fatigue; blood should come from every pore of his body by reason of his anguish because of the abominations of his people. he should be cast out and rejected by the jews; be taken and scourged, and be judged of the world. he should be lifted upon the cross and slain for the sins of the world. he should be buried in a sepulchre, where he should remain three days. after he was slain he should rise from the dead and should make himself manifest by the holy ghost, unto the gentiles. he should lay down his life according to the flesh and take it up again by the power of the spirit, that he might bring to pass the resurrection of the dead, being the first that should rise. at his resurrection many graves should be opened and should yield up their dead; and many of the saints, who had beforetime passed away, should appear unto the living. he should redeem all mankind who would believe on his name. in the above we have not mentioned the sayings of isaiah and other jewish prophets, which are inserted in the book of mormon, but which also appear in the bible. [32] after the resurrection, in fulfilment of many predictions of nephite prophets that he would appear among the people of the western world, [33] jesus christ made his advent among the nephites. the great event occurred some time after those awful cataclysms, which so changed the face of the western world, had ceased. it appears that a number of nephites had gathered together near a temple in the land bountiful, and were contemplating the changes that had been wrought in the land by the aforesaid cataclysms, and conversing about the messiah, the signs of whose death had been so marvelously given--i quote the account of the appearing of jesus unto this multitude, as it is found in the nephite record: and it came to pass that while they were thus conversing one with another, they heard a voice as if it came out of heaven; and they cast their eyes round about, for they understood not the voice which they heard; and it was not a harsh voice, neither was it a loud voice; nevertheless, and notwithstanding it being a small voice it did pierce them that did hear to the center, insomuch that there was no part of their frame that it did not cause to quake; yea, it did pierce them to the very soul, and did cause their hearts to burn. and it came to pass that again they heard the voice, and they understood it not. and again the third time they did hear the voice, and did open their ears to hear it; and their eyes were towards the sound thereof; and they did look steadfastly towards heaven, from whence the sound came. and behold, the third time they did understand the voice which they heard; and it said unto them: behold my beloved son, in whom i am well pleased, in whom i have glorified my name--hear ye him. and it came to pass, as they understood they cast their eyes up again towards heaven; and behold, they saw a man descending out of heaven; and he was clothed in a white robe; and he came down and stood in the midst of them; and the eyes of the whole multitude were turned upon him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them. and it came to pass that he stretched forth his hand and spake unto the people, saying: behold, i am jesus christ, whom the prophets testified shall come into the world. and behold, i am the light and the life of the world; and i have drunk out of that bitter cup which the father hath given me, and have glorified the father in taking upon me the sins of the world, in the which i have suffered the will of the father in all things from the beginning. and it came to pass that when jesus had spoken these words, the whole multitude fell to the earth; for they remembered that it had been prophesied among them that christ should shew himself unto them after his ascension into heaven. [34] after thus manifesting himself to the nephites in this most palpable manner, messiah continued his ministry by teaching them the gospel, and instituting baptism for the remission of sins, and the sacrament of the lord's supper, as symbolizing the sacrifice and atonement he had made. he also authorized the organization of a church among them--himself conferring divine authority to do all these things upon twelve disciples, who held power similar to that of the twelve whom he had chosen at jerusalem. he also taught them the moral law of the gospel; informed them of his work among their brethren, the jews; declared to them also his intention of visiting and ministering to those who are called the "lost tribes of israel," declaring that in this personal appearing to them (the nephites), and to the lost tribes of the house of israel, he was but fulfilling his own words to the twelve at jerusalem as found in the testimony of john, wherein he said: "and other sheep i have, which are not of this fold: [35] them also i must bring, and they shall hear my voice; and there shall be one fold and one shepherd." [36] thus the gospel was proclaimed among the nephites, by jesus christ, in person, and by divinely inspired men, directly called and appointed by jesus to the holy office of the ministry. the church of christ was established among the nephites, to teach the truth, and perfect the lives of those who accepted it--for such is the mission of the church of christ in all ages of the world. how successful it was through the first two christian centuries, and how, after the expiration of that time, the nephite race began to decline in righteousness, deny the faith once delivered to them, until they lost favor with god and were left to degenerate into anarchy and barbarism, has already been stated. the people of mulek. _government and religion_. of the government and religion of the people of mulek in the western hemisphere we know even less than of the jaredites or the nephites. mulek himself was of royal lineage, being the son of king zedekiah of jerusalem; but whether the prerogatives of prince and king were enjoyed and exercised by him in the new world we cannot learn, nor is there any glimpse afforded us in the nephite records of the nature of government among their people. still, government of some sort must have subsisted among them, for when found by the nephites in the valley of the sidon they lived in association--chiefly in the great city of zarahemla--a thing inconceivable apart from government of some sort. the gregarious instincts of man impel him to live in society, but the experience of the race is warrant for the truth of the fact that government is necessary to the perpetuity of that society. hence when society of any permanent character is found, there, it may be taken for granted, government of some sort also exists. hence the people of mulek, since it is evident that they lived in a permanent society, had a government, but the nature of it is unknown. the people of mulek came from the old world without scriptures or records of any kind. that is no matter of surprise, however, since they were fugitives escaping from the wrath of the king of babylon. their anxiety looked not to the future, but to the present. to them was committed the protection of one of the princes of judah. to reach a place of safety for him would be their one, absorbing thought. but the experience of this colony illustrates the value of the written word of god. by reason of having no records or books, and no opportunity, or inclination, perhaps, to teach letters, the language they spoke--the language prevalent in judea in the sixth century b. c.--in course of time very much deteriorated. [37] but that was not the worst consequence of their being without the written word. by the time the descendants of mulek's colony were discovered by the migrating hosts of nephites under mosiah i--four hundred years from the time they left judea--they were so far sunk in unbelief as to deny "the being of their creator." their condition of unbelief sustains the views on the value of the written word expressed by king benjamin--son of mosiah i--when teaching his people the importance of the records brought by lehi's colony from jerusalem. he held that had it not been for these sacred writings, the nephites themselves would have been in ignorance of the mysteries of god; that it would have been impossible for lehi to have taught all the things of god, but for the help he received from the written word; that but for this, their fathers would have dwindled in unbelief. [38] it may be taken for granted also that with a people who had no religion--who "denied the being of their creator"--their morality was of a very low order; for it is a truth, attested over and over again in the history of nations, that national morality cannot prevail in exclusion of religion, which teaches the recognition of moral duties as commandments of god. but these observations are based upon the universal experience of man, rather than upon anything in the nephite record; for that is silent upon the matters of government, religion, and morality of the people of mulek, except in so far as stated in the foregoing. the lamanites. _civilization, government, religion_. civilization, government and religion among the lamanites should not be overlooked. it is true that they were idle; that they loved the wilderness and, for the most part, dwelt in tents; that they depended upon the fruits of the chase and such products of the earth as the rich lands they occupied produced without the labor of man, as the principal means of their sustenance; still they came in contact now and then with nephite civilization, which must have modified somewhat their inclination to utter barbarism. it must be remembered that the lamanites frequently invaded nephite lands and prospered by the fruits of war. moreover, as the nephites repeatedly removed from their possession to escape lamanite aggression, the latter took possession of their deserted cities and country, and dwelt in their habitations. when the righteous nephites under mosiah i departed northward from the "land of nephi," in which land was located the great cities of lehi-nephi, shilom, and doubtless many other cities of less importance, these fell into the hands of the lamanites. when a colony from zarahemla returned under zeniff to re-occupy these lands of their fathers, they were tricked into bondage to the lamanites, who laid heavy tribute upon their labor, and flourished for a period of well nigh eighty years upon the industry of the practically enslaved nephites. this occasional contact with nephite civilization must have had a modifying effect upon lamanite life and lamanite character. that there was some system and regularity in lamanite government must be apparent from the degree of efficiency with which that people conducted the protracted wars with the nephites. the largeness of their armies, the length of the wars, and the extensive scale on which they were projected and prosecuted, would indicate the existence of some strong, central government capable of making its authority respected. that such a government existed among the lamanites is disclosed through the facts that are brought to light by the mission of the young nephite princes, the sons of mosiah ii, in the century preceding the birth of messiah. it appears that at that time what i shall venture to call the lamanite empire was divided into a number of petty kingdoms whose kings, as is always the case among semi-civilized peoples, were possessed of great and arbitrary power; but these in turn seem to have been subject to a central ruler whose dominion extended over all, and whose power in his large sphere was as absolute as that of the petty kings in the smaller states. the religion of the lamanites is more difficult to determine than their government. it is chiefly the absence of religion and of its influence that must be spoken of. taught to believe that the traditions of their fathers respecting god, the promised messiah, and the belief in a future life were untrue; persuaded to believe that their fathers had been induced to leave fatherland, and their rich possessions therein because of the dreams of the visionary lehi; firm in their conviction that the elder sons of lehi had been defrauded of their right to govern the colony by the younger son, nephi; and that through the force of the religious influence he learned to wield by following the spiritual example (to them, perhaps, the trickery) of his father--it was in the spirit of hatred of religion that the lamanites waged war upon the nephites, to subvert religion and free men from its restraints. but the lamanites were true to human instincts. [39] they freed themselves, as they supposed, from one superstition, only to plunge into others that were really contemptible--the superstition of idolatry; for they were an idolatrous people. [40] this remark, however, must be understood in a general sense, and as applying to the lamanites proper, previous to the coming of messiah--of the followers, and the descendants of the followers, of the elder brothers of the first nephi, laman and lemuel. after the coming of messiah, when in the third century a. d., the old distinctions of nephite and lamanite were revived, after the long period of peace and righteousness following the advent of christ, said distinctions could have no reference to race or family, as they had when first employed; but were strictly party distinctions; used, when adopted again in the period named, to indicate the church or religious party, and the anti-religious party, respectively. but even this significance passed away in time, in the latter phase of the history of the people of the western hemisphere; for the nephites went into transgression as well as the lamanite party, and no longer stood as the champions of religion and the church: and hence the names then stood for the respective parties, strangely bent on each other's destruction. it must also be understood that the term "idolatrous people" does not apply to all the lamanites previous to the coming of messiah, through the whole period of their history; for at times there were very widespread conversions among them to faith in the true god, as at the time of the mission of king mosiah's sons among them, three-quarters of a century b. c.; and again as the result of the labors of nephi, the son of helaman, and his brother lehi (31 b. c. to 2 b. c.). in this last named successful ministry, the lamanites reversed for a time the historic relations of the two parties, the lamanites more universally accepting the faith taught by the prophets of god than the nephites, exceeding them in righteousness of life and in zeal as champions of the cause of god and truth. but, speaking broadly, after noting the foregoing limitations and exceptions, from the first separation of the nephites from the lamanites, down to the coming of messiah, the lamanites were an idolatrous people. and again from the time of the destruction of the nephite party, about 400 a. d., to the coming of the europeans, near the close of the fifteenth century, superstition and the darkness of idolatry (enlightened here and there, perhaps, with a fragment of truth cherished in the traditions of the people) held the inhabitants of the western world under its dominion. by way of recapitulation, allow me here to say, in closing this second division of my treatise, that i have now considered the value of the book of mormon as a witness for god; the purposes for which it was written; the manner of its coming forth through the agency of joseph smith; the manner of its translation, and the account of its publication; the migrations of its people to the western world; the lands they occupied; the intercontinental movements of its peoples; their government, literature and religion. all this, it is hoped, sets forth what the book of mormon is, and its value as a volume of history and scripture; and naturally leads up to the great questions to be considered in this treatise, viz.: is the book of mormon what it purports to be? is it an abridged history of the ancient people who inhabited the western hemisphere? does it really give an account of god's hand-dealing with them? is it the voice of sleeping nations testifying to the truth of god's existence, to the verity of messiah's mission, to the power of salvation in the gospel of jesus christ? is it verily a volume of scripture? is it true? these are the solemn questions to be considered in the next division; and it is believed by the writer that in the presentation of the evidence then to be considered, and the argument there to be made, that the importance of this merely preliminary part of the work will become more apparent. footnotes 1. i samuel 8:1-9 and 19-22; ii nephi 5:17, 18. 2. mosiah 25:13. 3. book of jacob 1:9-11. 4. gen. 14. in many cases these judean "kings" ruled but a single city. 5. ii nephi 25:2. 6. i samuel 8:7. 7. mosiah 29. alma 4:16. alma 30:29. 8. mosiah 29:28, 29 9. alma 11:1-4. 10. ibid. 11:7. 11. this is true not only with reference to the republic, but also with reference to the monarchy. mosiah 29:40. mosiah 2:12-14. compare alma 30:32, 33. 12. alma 46:34, 35. also alma 51:15-21. 13. alma 30:3. 14. ibid. 11:1. 15. ibid. 30:3; ii nephi 5:10; ii nephi 25:4, 25; jacob 4:4, 5; jarom 1:5; mos. 2:3; mos. 13:27, 35; 16:14, 15; alma 25:14, 16_et seq_. 16. mos. 29:11. 17. mos. 29:11. 18. alma 30:10, 11. 19. joshua 24:15. 20. alma 30:7-9. 21. iv nephi 1:16. 22. alma 13:12. helaman 3:13-15. commenting on this passage elder orson pratt says: "these numerous copies of the sacred books were undoubtedly transcribed directly from, or compared with, the records on the original metallic plates." 23. i nephi 9:10-17. reference is made to these same prophets in alma 33:15, alma 34:7, helaman 8:20, iii nephi 10:16. 24. helaman 8:20. 25. elder pratt quotes doc. and cov., 84:11-13 in evidence. 26. alma 30:3. 27. ibid. 10:3. 28. ii nephi 5:26. 29. ii nephi 6:2. 30. alma 4:20. 31. ibid. 5:44. 32. _dict. b. of m_., reynolds, art. jesus christ, pp. 168-169. 33. i nephi 12:6; ii nephi 26:1, 9; alma 16:20. 34. iii nephi 11:3-12. 35. that is, not of this fold in palestine. 36. john 10:16. 37. omni 1:17. 38. mosiah 1. 39. "we know, and it is our pride to know, that man by his constitution is a religious animal; that atheism is against not only our reason, but our instincts; and that it cannot prevail long. but if, in the moment of riot, and in a drunken delirium from the hot spirit drawn out of the alemic of hell, * * * * we should uncover our nakedness by throwing off that christian religion which has hitherto been our boast and comfort, and one great source of civilization amongst us, and among many other nations, we are apprehensive (being well aware that the mind will not endure a void) that some uncouth, pernicious, and degrading superstition might take the place of it." (edmund burke, _works_, vol. iii, p. 351.) 40. enos 1:20. part iii. the evidences of the truth of the book of mormon. chapter xiv. classification of evidences. the evidences to be presented for the truth of the book of mormon naturally separate into two great divisions, each of which will admit of a number of subdivisions. the two great divisions of the evidence are: 1. external evidences. 2. internal evidences. of course, by evidences in general i mean those facts or things which either directly or indirectly, considered separately or collectively, constitute proof of the truth to be contended for in these pages--the truth of the book of mormon. by external evidences i mean those facts outside the book itself, which tend to establish its truth; such as the testimony of the special witnesses whom god raised up and qualified by direct revelation to testify of the truth of the book. also the testimony of those who by reason of seeing and handling the nephite plates, were made competent to testify of their existence and appearance. this evidence will include the agreement between the book of mormon location of ancient american centers of civilization and the existence of the ruins of temples, pyramids, mounds, works of old fortifications, roadways and cities--in a word, the evidence of american archaeology. the evidences of the traditions and customs of the inhabitants of america found in possession of the land at the advent of the europeans, and who are in large part the descendants of the enlightened people of whom the book of mormon is an abridged history. the evidences to be found in the revelations, prophecies, and promises of the hebrew scriptures--the evidence of the bible, in other words, to the truth of the book. the institutions to which the book may be said to have given birth--the testimony which the church of jesus christ of latter-day saints bears to its truth. by internal evidence i mean those facts which may be gathered from the book itself, from its structure, and its consistency with the theory of its construction; from its doctrines and their agreement with the revelations of god in the jewish scriptures; from its moral tone and spiritual influence; from the manner in which it interlocks with the history of the past, and is entwined with the future purposes of god as made known in the revelations of god to man; from the fulfilment of its prophecies and promises; from the general character of its contents, the truths it emphasizes, and the importance of its message to mankind. i shall have occasion to speak of direct and indirect evidences; of positive and presumptive evidences; but all this will be developed as the statement of the evidences and the argument proceed. i would say, however, before closing these preliminary remarks, that it is not my intention to rely upon any one branch of the evidence to establish the truth of the book of mormon; it is intended that the evidence shall be cumulative; and i certainly hope, by a careful consideration of all the evidence, external and internal, direct and indirect, under each division, to so establish the truth of the book of mormon that all fair-minded people will see reasonable grounds for faith in it as an additional volume of holy scripture, another witness for the truth as it is in christ jesus our lord. chapter xv. direct external evidences. the testimony of the three witnesses. _in the mouth of two or three witnesses shall every word be established.--paul_. of the external evidences to the truth of the book of mormon, the testimony of the three witnesses is of first importance. speaking in the way of prophecy the first nephi says: at that day when the book shall be delivered unto the man of whom i have spoken, [1] the book shall be hid from the eyes of the world, that the eyes of none shall behold it save it be that three witnesses shall behold it, by the power of god, besides him to whom the book shall be delivered; [2] and they shall testify to the truth of the book and the things therein. and there is none other which shall view it, save it be a few according to the will of god, to bear testimony of his word unto the children of men; for the lord god hath said, that the words of the faithful should speak as if it were from the dead. wherefore, the lord god will proceed to bring forth the words of the book; and in the mouth of as many witnesses as seemeth him good will he establish his word; and wo be unto him that rejecteth the word of god! [3] moroni, who had in his care the book of mormon, who was god's messenger to joseph smith, and gave into his possession the gold plates from which the book was translated, says, in his abridgment of the book of ether, addressing the one who should be commissioned to translate the nephite record: and behold, ye may be privileged that ye may show the plates unto those who shall assist to bring forth this work; and unto three shall they be shown by the power of god; wherefore they shall know of a surety that these things are true. and in the mouth of three witnesses shall these things be established; and the testimony of three, and this work, in the which shall be shown forth the power of god and also his word, of which the father, and the son, and the holy ghost bear record--and all this shall stand as a testimony against the world at the last day. [4] from these passages in the book of mormon itself, it appears that there are to be two classes of special witnesses to its truth, besides the one who shall bring forth the book: i. three witnesses who shall behold the plates of the record "by the power of god." ii. a "few" others, according to the will of god, shall behold them, that they may bear testimony to the word of god unto the children of men. there seems to be indicated this distinction between the first and second class of these witnesses--between the "three" and the other "few:" the first are to see the plates under some circumstance attended by a demonstration of the power of god; while no promise of such a demonstration is given to the second class. as these special witnesses, according to the prophecy, were to be chosen from among those who would assist in bringing forth the work, meaning the book of mormon, it is not surprising that oliver cowdery, david whitmer and martin harris desired to be the three special witnesses, as they were most prominent in assisting to bring forth the work. they besought the prophet joseph smith, therefore, to inquire of the lord if they might attain unto this honor, and for an answer the following revelation was received for them: behold, i say unto you, that you must rely upon my word, which if you do with full purpose of heart, you shall have a view of the plates, and also of the breast plate, the sword of laban, the urim and thummim, which were given to the brother of jared [5] upon the mount, when he talked with the lord face to face, and the miraculous directors [6] which were given to lehi while in the wilderness, on the borders of the red sea. and it is by your faith that you shall obtain a view of them, even by that faith which was had by the prophets of old. and after that you have obtained faith, and have seen them with your eyes, you shall testify of them, by the power of god; and this you shall do that my servant joseph smith, jr., may not be destroyed, that i may bring about my righteous purposes unto the children of men in this work. and ye shall testify that you have seen them, even as my servant joseph smith, jr., has seen them; for it is by my power that he has seen them, and it is because he had faith. and he has translated the book, even that part which i have commanded him, and as your lord and your god liveth it is true. wherefore, you have received the same power, and the same faith, and the same gift like unto him; and if you do these last commandments of mine, which i have given you, the gates of hell shall not prevail against you; for my grace is sufficient for you, and you shall be lifted up at the last day. and i, jesus christ, your lord and your god, have spoken it unto you, that i might bring about my righteous purposes unto the children of men. [7] as soon as the translation of the book was completed the prophet joseph dispatched a messenger from the home of the whitmers, at fayette, near waterloo, in seneca country, to his parents, still living at manchester, with the pleasing intelligence that the work of translation was completed, and asked them to come to him. this information they conveyed to martin harris, who determined to accompany the prophet's parents to the home of the whitmers. accordingly the little party started the next morning, and before sunset met with the prophet and oliver at the residence of peter whitmer, the father of david. [8] according to the statement of lucy smith, mother of the prophet, it was the day following the arrival of the above party from manchester that the three witnesses obtained their view of the plates, but neither in her work nor in any of our annals is the date of the occurrence given. [9] lucy smith, however, relates the following circumstance connected with martin harris becoming one of the three witnesses: the next morning (i. e. following the arrival of the party from manchester township), after attending to the usual services, namely, reading, singing, and praying, joseph arose from his knees, and approaching martin harris with a solemnity that thrills through my veins to this day, when it occurs to my recollection, said: "martin harris, you have got to humble yourself before your god this day, that you may obtain a forgiveness of your sins. if you do, it is the will of god that you should look upon the plates, in company with oliver cowdery and david whitmer." [10] when the pride, egotism, and stubbornness of martin harris is taken into account, this preliminary admonition of the prophet to him is eminently fitting and necessary and in harmony with all the circumstances of martin's character and the subsequent facts to be related. lucy smith, continuing her narrative, says: in a few minutes after this, joseph, martin, oliver, and david, repaired to a grove, a short distance from the house, where they commenced calling upon the lord, and continued in earnest supplication, until he permitted an angel to come down from his presence, and declare to them, that all which joseph had testified of concerning the plates was true. when they returned to the house, it was between three and four o'clock p. m. mrs. whitmer, mr. smith and myself, were sitting in a bedroom at the time. on coming in joseph threw himself down beside me, and exclaimed: "father, mother, you do not know how happy i am; the lord has now caused the plates to be shown to three more besides myself. they have seen an angel, who has testified to them, and they will have to bear witness to the truth of what i have said, for now they know for themselves that i do not go about to deceive the people, and i feel as if i was relieved of a burden which was almost too heavy for me to bear, and it rejoices my soul, that i am no longer to be entirely alone in the work. upon this, martin harris came in: he seemed almost overcome with joy, and testified boldly to what he had both seen and heard. and so did david and oliver, adding, that no tongue could express the joy of their hearts, and the greatness of the things which they had both seen and heard. [11] from this statement it will be seen that the prophet and the three witnesses were from some time in the morning until three or four o'clock in the afternoon in obtaining the testimonies. the prophet's own account of the circumstances attendant upon the revelation to the three witnesses, is both interesting and important. after making reference to the revelation already quoted, which promised the three men named, cowdery, whitmer and harris, that they should view the plates of the book of mormon, and the other sacred things named the prophet in his history says: not many days after the above commandment was given, we four, viz., martin harris, david whitmer, oliver cowdery and myself, agreed to retire into the woods, and try to obtain by fervent and humble prayer, the fulfilment of the promises given in the revelation--that they should have a view of the plates. we accordingly made choice of a piece of woods convenient to mr. whitmer's house, to which we retired, and having knelt down we began to pray in much faith to almighty god to bestow upon us a realization of these promises. according to previous arrangements, i commenced by vocal prayer to our heavenly father, and was followed by each of the others in succession. we did not, at the first trial, however, obtain any answer or manifestation of divine favor in our behalf. we again observed the same order of prayer, each calling on and praying fervently to god in rotation, but with the same result as before. upon this our second failure, martin harris proposed that he should withdraw himself from us, believing, as he expressed himself, that his presence was the cause of our not obtaining what we wished for. he accordingly withdrew from us, and we knelt down again, and had not been many minutes engaged in prayer, when presently we beheld a light above us in the air, of exceeding brightness; and behold, an angel stood before us. in his hands he held the plates which we had been praying for these to have a view of, he turned over the leaves one by one, so that we could see them, and discover the engravings thereon distinctly. he then addressed himself to david whitmer, and said, "david, blessed is the lord, and he that keeps his commandments." when, immediately afterwards, we heard a voice from out of the bright light above us, saying: "these plates have been revealed by the power of god, and they have been translated by the power of god. the translation of them which you have seen is correct, and i command you to bear record of what you now see and hear." i now left david and oliver, and went in pursuit of martin harris, whom i found at a considerable distance fervently engaged in prayer. he soon told me, however, that he had not yet prevailed with the lord, and earnestly requested me to join him in prayer, that he also might realize the same blessings which we had just received. we accordingly joined in prayer, and ultimately obtained our desires, for before we had yet finished, the same vision was opened to our view, at least it was again opened to me, and i once more beheld and heard the same things, whilst at the same moment martin harris cried out, apparently in an ecstasy of joy, "'tis enough; 'tis enough; mine eyes have beheld; mine eyes have beheld; and jumping up, he shouted, hosannah, blessing god and otherwise rejoiced exceedingly. [12] concerning the manner in which the plates and other sacred things were shown to him, beyond what is stated in the testimony of the three witnesses published in the first and every subsequent edition of the book of mormon, oliver cowdery, so far as i know, has left nothing on record further than to say: i beheld with my eyes and handled with my hands the gold plates from which it (the book of mormon) was transcribed. i also saw with my eyes and handled with my hands the holy interpreters (the urim and thummim). [13] martin harris, so far as any direct personal statement is concerned, is silent as to the manner in which the plates were shown to him; but elder edward stevenson, of the first council of the seventy of the church, who was much interested in mr. harris during the closing years of that gentleman's life, states that at a gathering of friends at his (stevenson's) house, in salt lake city, harris was asked to explain the manner in which the plates containing the characters of the book of mormon were exhibited. the response he made is thus described: brother harris, said that the angel stood on the opposite side of the table on which were the plates, the interpreters, etc., and took the plates in his hand and turned them over. to more fully illustrate this to them, brother martin took up a book and turned the leaves over one by one. the angel declared that the book of mormon, was correctly translated by the power of god, and not of man, and that it contained the fullness of the gospel of jesus christ to the nephites, who were a branch of the house of israel and had come from the land of jerusalem to america. the witnesses were required to bear their testimony of these things, and of this open vision, to all people, and he [harris] testified not only to those present, but to all the world, that these things were true, and before god, whom he expected to meet in the day of judgment, he lied not. [14] david whitmer made a statement to elders orson pratt and joseph f. smith in the course of an interview at richmond, missouri, on the 7th of september, 1878, in which he gives quite a minute description of the manner in which the plates and the other sacred things were shown to himself and oliver cowdery in the presence of joseph smith. mr. whitmer's account of the event as related by elders pratt and smith is as follows: elder orson pratt: do you remember what time you saw the plates? david whitmer: it was in june, 1829--the latter part of the month, and the eight witnesses saw them, i think, the next day or the day after (i. e. one or two days after). joseph showed them the plates himself, but the angel showed us (the three witnesses) the plates, as i suppose to fulfill the words of the book itself. martin harris was not with us at this time; he obtained a view of them afterwards (the same day). joseph, oliver and myself were together when i saw them. we not only saw the plates of the book of mormon, but also the brass plates, the plates of the book of ether, the plates containing the records of the wickedness and secret combinations of the people of the world down to the time of their being engraved, and many other plates. the fact is, it was just as though joseph, oliver and i were sitting just here on a log, when we were overshadowed by a light. it was not like the light of the sun nor like that of a fire, but more glorious and beautiful. it extended away round us, i cannot tell how far, but in the midst of this light about as far off as he sits (pointing to john c. whitmer, sitting a few feet from him), there appeared, as it were, a table with many records or plates upon it, besides the plates of the book of mormon, also the sword of laban, the directors--i. e., the ball which lehi had, and the interpreters. i saw them just as plain as i see this bed (striking the bed beside him with his hand), and i heard the voice of the lord, as distinctly as i ever heard anything in my life, declaring that the records of the plates of the book of mormon were translated by the gift and power of god. elder orson pratt: did you see the angel at this time? david whitmer: yes, he stood before us. our testimony as recorded in the book of mormon is strictly and absolutely true just as it is there written. [15] as a result of this revelation, given under such remarkable circumstances and demonstrations of the power of god, the three witnesses who had viewed the plates and the engravings thereon, and who had heard the voice of god from the midst of the glorious light surrounding them at the time, declare that the plates had been translated by the gift and power of god--published the following statement to the world: the testimony of three witnesses be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come: that we, through the grace of god the father, and our lord jesus christ, have seen the plates which contain this record, which is a record of the people of nephi, and also of the lamanites, their brethren, and also of the people of jared, who came from the tower of which hath been spoken. and we also know that they have been translated by the gift and power of god, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. and we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of god, and not of man. and we declare with words of soberness, that an angel of god came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of god the father, and our lord jesus christ, that we beheld and bear record that these things are true. and it is marvelous in our eyes. nevertheless, the voice of the lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of god, we bear testimony of these things. and we know that if we are faithful in christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of christ, and shall dwell with him eternally in the heavens. and the honor be to the father, and to the son, and to the holy ghost, which is one god. amen. oliver cowdery, david whitmer, martin harris. this testimony was published in the first and in every subsequent edition of the book of mormon. it has never been refuted; and, of course, from the very nature of the testimony it cannot be refuted. no one can rise up and say these men did not receive this revelation; that they did not see an angel from heaven; that he did not show to them the plates; that they did not see the glorious light in which the angel stood; that they did not hear the voice of god saying that the translation of the record was true, and was accomplished through the gift and power of god. no one can say any one of these things. an argument may be formulated against the probability of such an occurrence. it may be alleged that they were ignorant, uncritical, incompetent and therefore unworthy of belief. all this may be done, nay, it has been done; but no one can stand up and say that he knows what they say is not true, that what they say they saw, they did not see. footnotes 1. having reference to the man who should bring forth the nephite record to the world, that is, to joseph smith. 2. that is to joseph smith. 3. ii nephi 27:12-14. 4. ether 5:2-4. 5. the great prophet who led a colony from the tower of babel to the western hemisphere. 6. this was a curious instrument called by the nephites _liahona_. it was found by the prophet lehi at the door of his tent one morning, in the wilderness, not long after the departure of his colony from jerusalem. it was a round ball of fine brass with two spindles in it, one of which indicated the course to be traveled by the colony. but the instrument worked according to the faith and diligence with which the colony gave heed to it. from time to time also there appeared upon it written instructions or reproofs according as the colony required the one or the other. 7. _history of the church,_ vol. i, p. 53, and also doc. and cov. sec. 17. 8. _joseph smith the prophet_, by lucy smith, ch. 31. 9. ibid. 10. _joseph smith the prophet_, by lucy smith, ch. 31. 11. _joseph smith the prophet_, by lucy smith, ch. 31. 12. _history of the church,_ vol. i, pp. 54, 55. 13. statement by oliver cowdery, _deseret news_ of 13th april, 1859. 14. letters of edward stevenson to _millennial star_, vol. 48, pp. 367-389. 15. _millennial star_, vol. 40, nos. 49, 50, report of pratt and smith, is signed by them and bears date of sept. 17, 1878. chapter xvi. direct external evidences--the three witnesses--subsequent life and testimonies. oliver cowdery. the witnesses themselves always adhered to the truth of their testimony. they never denied what they in their now celebrated testimony so solemnly affirmed. it was reported at different times during their life time that they had denied their testimony, and such statements are to be found in the earlier editions of such standard works as the _american encyclopedia_ and in the _encyclopedia britannica_. it is evident that the reports about oliver cowdery denying his testimony obtained some credence even among the saints at nauvoo; for in the _times and seasons_, published by the church at nauvoo, one j. h. johnson, in some verses written by him maintaining the fact that the truth stands fast though men may be untrue to it, says: --or prove that christ was not the lord because that peter cursed and swore, or book of mormon not his word, because denied by oliver. [1] but notwithstanding all this, the fact remains that oliver cowdery never denied his testimony to the truth of the book of mormon. whatever his delinquencies in other respects; whatever his grievances, real or imagined; in the church, and even while out of it, he was true, to his honor be it said, to his testimony to the book of mormon. living he affirmed it, and when dying he renewed the affirmation. it must be said of him that notwithstanding the high favors which god granted him--the favor of being one of these three special witnesses, blessed to see the nephite plates and the sacred things connected with them under such a remarkable display of god's presence and power; favored to receive with the prophet the ministration of angels who ordained them both to the aaronic and to the melchizedek priesthood; [2] and favored afterwards to behold in open vision in the kirtland temple the savior himself, and a number of angels who came on that occasion to restore to earth through these men the keys of authority and power which they held; [3] favored to be the second elder of the church of christ, and the first to make public proclamation of the restored gospel--notwithstanding all this, i repeat, it must be said of him that he possessed defects of character [4] which enabled the adversary of men's souls to so far prevail against him that he transgressed some of the laws of god and lost his high station. he was excommunicated from the church for his sins, [5] and for a time stood as a stranger to the saints, an outcast from israel; but in those dark days he still remained true to his testimony. in october, 1848, after an absence of about eleven years, oliver cowdery returned to the church. at that time the movement of the church to the rocky mountains was under way. a large number of the saints were temporarily located at kanesville (now council bluffs), iowa, and on the 21st of october of the year above given, a special conference was called, presided over by elder orson hyde, of the council of the apostles, in which the case of oliver cowdery was considered. before that conference, at which some two thousand saints were present, [6] oliver cowdery said: friends and brethren--my name is cowdery, oliver cowdery. in the early history of this church i stood identified with her, and one in her councils. true it is that the gifts and callings of god are without repentance; not because i was better than the rest of mankind was i called; but, to fulfil the purposes of god, he called me to a high and holy calling. i wrote, with my own pen, the entire book of mormon (save a few pages) as it fell from the lips of the prophet joseph, as he translated it by the gift and power of god, by the means of the urim and thummim, or, as it is called by the book, "holy interpreters." i beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. i also saw with my eyes and handled with my hands the "holy interpreters." that book is true. sidney rigdon did not write it. mr. spaulding did not write it. i wrote it myself as it fell from the lips of the prophet. it contains the everlasting gospel, and came forth to the children of men in fulfilment of the revelations of john, where he says he saw an angel come with the everlasting gospel to preach to every nation, kindred, tongue and people. it contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of god on high. brother hyde has just said that it is very important that we keep and walk in the true channel, in order to avoid the sand-bars. this is true. the channel is here. the holy priesthood is here. i was present with joseph when an holy angel from god came down from heaven and conferred on us, or restored the lesser or aaronic priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. i was also present with joseph when the higher or melchizedek priesthood was conferred by holy angels from on high. this priesthood we conferred on each other, by the will and commandment of god. this priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. this holy priesthood, or authority, we then conferred upon many, and is just as good and valid as though god had done it in person. i laid my hands upon that man--yes, i laid my right hand upon his head (pointing to brother hyde), and i conferred upon him the priesthood, and he holds that priesthood now. he was also called through me, by the prayer of faith, an apostle of the lord jesus christ. this speech was reported by bishop reuben miller, who was present at the meeting where cowdery spoke, and noted down in his journal at the time what was said, though his notes, it must be remarked, were not published until several years later. [7] the circumstance of cowdery's return and the spirit of his speech is also supported by other testimony. in a letter dated at cambridge port, u. s. a., december 26, 1848, wilford woodruff--at the time one of the twelve apostles, and subsequently president of the church--writing to orson pratt, then president of the british mission, said: dear brother pratt--i received a letter from elder hyde saying that oliver cowdery had come to the bluffs with his family; and made satisfaction to the church who had voted to receive him into the church by baptism; and elder hyde expected to baptize him the next day. he was assisting elder hyde to put the press in operation for printing, expected to send forth the "frontier guardian" soon. i was truly glad to hear this, as oliver cowdery was the first person baptized into this church under the hands of joseph, and is capable of doing good in the kingdom of god; i was truly glad to hear he had returned to the fold. [8] the star which published this letter was issued february 1, 1849. george a. smith, writing from council bluffs, under date of october 31st, 1848, ten days after cowdery's speech before the conference, writes to orson pratt of this meeting: oliver cowdery, who had just arrived from wisconsin with his family, on being invited, addressed the meeting. he bore testimony in the most positive terms of the truth of the book of mormon--the restoration of the priesthood to the earth, and the mission of joseph smith as the prophet of the last days; and told the people if they wanted to follow the right path, to keep the main channel of the stream--where the body of the church goes, there is the authority; and all these lo here's and lo there's have no authority; but this people have the true and holy priesthood; "for the angel said unto joseph smith, jr., in my hearing, that this priesthood shall remain on the earth unto the end." his testimony produced quite a sensation among the gentlemen present, who did not belong to the church, and it was gratefully received, by all the saints. last evening (oct. 30th), president hyde and myself spent the evening with brother cowdery. he had been cut off from the church by a council; had withdrawn himself from it; stayed away eleven years; and now came back, not expecting to be a leader, but wished to be a member and have part among us. he considered that he ought to be baptized; and did not expect to return without it. he said that joseph smith had fulfilled his mission faithfully before god until death; he was determined to rise with the church, and if it went down he was willing to go down with it. i saw him today, told him i was going to write to you. he sends his respects to you; he says, "tell brother orson i am advised by the brethren to remain here this winter, and assist brother hyde in the printing office, and as soon as i get settled i will write him a letter." i remain, as ever, your brother in the kingdom of patience. (signed) george a. smith. [9] the "star" in which this letter was published was issued january 1st, 1849, a little more than two months after cowdery's speech already quoted. oliver cowdery had been excommunicated by the action of a high council of the church some ten years before, and it was held by some that he could only be restored by the action of a high council. [10] such a council was therefore called. in the course of its proceedings oliver said: brethren, for a number of years i have been separated from you. i now desire to come back. i wish to come humbly and to be one in your midst. i seek no station. i only wish to be identified with you. i am out of the church. i am not a member of the church, but i wish to become a member of it. i wish to come in at the door. i know the door. i have not come here to seek precedence, i come humbly, and throw myself upon the decisions of this body, knowing, as i do, that its decisions are right, and should be obeyed. [11] on motion of elder orson hyde, oliver cowdery was received into the church by baptism. it was the intention of this witness of the book of mormon to go with the body of the church to the salt lake valley, but while visiting with his fellow witness, david whitmer, at richmond, missouri, he was taken ill and died, march 3, 1850. previous to going to richmond, for the purpose of meeting david whitmer, his wife's brother, oliver was detained by snow storms some two weeks at the temporary home of samuel w. richards--just then returned from his first mission to the british isles. of his interesting association with oliver, during this time, elder richards says: to hear him describe in his pleasant but earnest manner the personality of those heavenly messengers, with whom he and the prophet had so freely had converse, was enchanting to my soul. their heavenly appearance, clothed in robes of purity, the influence of their presence so lovely and serene; their eyes that seemed to penetrate to the very depths of the soul, together with the color of the eyes that gazed upon them, were all so beautifully related as to almost make one feel that they were then present: and as i placed my hands upon his head where these angels had placed theirs, a divine influence filled the soul to that degree that one could truly feel to be in the presence of something that was more than earthly; and from that day to this--almost fifty years ago--the interest of those glorious truths upon the mind has never been lost, but as a beacon light ever guiding to the home of their glory for a like inheritance. but before taking his departure he wrote and left with the writer of this the following statement, which we believe to be his last living testimony, though oft repeated, of the wonderful manifestations which brought the authority of god to men on earth: testimony while darkness covered the earth and gross darkness the people; long after the authority to administer in holy things had been taken away, the lord opened the heavens and sent forth his word for the salvation of israel. in fulfilment of the sacred scriptures, the everlasting gospel was proclaimed by the mighty angel (moroni) who, clothed with the authority of his mission, gave glory to god in the highest. this gospel is the "stone taken from the mountain without hands." john the baptist, holding the keys of the aaronic priesthood; peter, james, and john, holding the keys of the melchizedek priesthood, have also ministered for those who shall be heirs of salvation, and with these administrations ordained men to the same priesthood. these priesthoods, with their authority, are now, and must continue to be, in the body of the church of jesus christ of latter-day saints. blessed is the elder who has received the same, and thrice blessed and holy is he who shall endure to the end. accept assurances, dear brother, of the unfeigned prayer of him who, in connection with joseph the seer, was blessed with the above ministration and who earnestly and devoutly hopes to meet you in the celestial glory. (signed) oliver cowdery. to elder samuel w. richards, january 13th, 1849. phineas h. young, a brother of president brigham young, was present at oliver's death, at richmond, missouri, and of that event said: his last moments were spent in bearing testimony of the truth of the gospel revealed through joseph smith, and the power of the holy priesthood which he had received through his administrations. david whitmer, speaking to orson pratt and joseph f. smith, of oliver cowdery's death, said: oliver cowdery died the happiest man i ever saw. after shaking hands with the family and kissing his wife and daughter, he said, "now i lay me down for the last time; i am going to my savior;" and he died immediately, with a smile on his face. [12] this statement also agrees with the one david whitmer published in his "address to all believers in christ:" neither oliver cowdery nor martin harris ever at any time denied his testimony. they both died reaffirming the truth of the divine authenticity of the book of mormon. i was present at the death bed of oliver cowdery, and his last words were, "brother david, be true to your testimony to the book of mormon." he died here in richmond, missouri, on the 3rd of march, 1850. many witnesses yet live [13] in richmond, who will testify to the truth of these facts, as well as to the good character of oliver cowdery. [14] footnotes 1. _times and seasons_, vol. ii, p. 482. 2. see _new witnesses for god_, vol. i, ch. 11. 3. see _new witnesses for god_, vol. i, ch. 11; also doc. and cov., sec. 110. 4. that the prophet joseph understood the defects in the character of oliver cowdery is evident from some remarks he records in his journal concerning him, under date of december 18, 1833. they are as follows: "blessed of the lord is brother oliver, nevertheless there are two evils in him that he must needs forsake or he cannot altogether escape the buffetings of the adversary. if he forsake these evils he shall be forgiven, and shall be made like unto the bow which the lord hath set in the heavens; he shall be a sign and an ensign unto the nations. behold he is blessed of the lord for his constancy and steadfastness in the work of the lord; wherefore, he shall be blessed in his generation, and they shall never be cut off, and he shall be helped out of many troubles; and if he keep the commandments, and hearken unto the counsel of the lord, his rest shall be glorious." (history of the church, vol. i, p. 465). it will be observed that the promises herein made to oliver cowdery are based upon the conditions specified in the above passage. that the conditions were not at least altogether complied with is well known, and is further witnessed by the fact that oliver did not escape the buffetings to which the prophet alludes. still from out of this mist of human frailty, stands clear and strong the virtue which constituted him so dauntless a witness for the truth of god. "behold he is blessed of the lord for his constancy and steadfastness in the work of the lord." still he lost his station in the church, and that which had been conferred upon him was finally given to hyrum smith, brother of the prophet. see doc. and cov. 124:95. 5. _millennial star_, vol. 16, p. 133. 6. _millennial star_, vol. 11, p. 14. 7. namely, 13th of april, 1859. see _deseret news_ of that date. 8. _millennial star_, vol. 11, p. 43. 9. _millennial star_, vol. 11, p. 14. 10. fearing that silence as to the specific offenses of oliver cowdery might leave the reader to fancy that his wrong doing was more serious than it really was, i here state the charges against him sustained before the high council at far west, in 1838: 1st. "persecuting the brethren by urging on vexatious law suits against them, and thus distressing the innocent. 2nd. seeking to destroy the character of joseph smith, jr., by falsely insinuating that he was guilty of adultery. 3rd. treating the church with contempt by not attending meetings. 4th. leaving his calling, to which god had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law. 5th. disgracing the church by being connected in the 'bogus' business, as common report says." (see _millennial star_, vol. 16, p. 133; also _missouri persecutions_, p. 179.) it should be observed that upper missouri in 1838 was infested with a gang of sharpers engaged in counterfeiting the united states currency, and rumor, for a time, connected oliver cowdery with them: but whether he was, or was not, guilty of such connection was not proven before the council, it was merely proven that "rumors" connected him with those criminals. it should also be said that oliver cowdery was not present at the council which acted on his case; though of course an opportunity was given him to be present. how many of the charges brought against him would have failed had he been there to oppose them, one may not conjecture. it was a general time of turbulence in the affairs of the church. a wave of wild land speculation swept through the country, and the saints and some leading elders became entangled in it. charges and counter charges were made; brethren misunderstood one another and became estranged in their feelings, and pride and bitterness prevented reconciliations. it was under such circumstances that oliver cowdery for a time was lost in the mists. 11. _deseret news_ of april 13, 1859. 12. _millennial star_, vol. 40, p. 774, pratt and smith statement. 13. this was said in 1887. 14. address _to all believers in christ_, p. 8. chapter xvii. direct external evidences--the testimony of the three witnesses--subsequent life and testimonies. continued. david whitmer. david whitmer continued to repeat his testimony to the truth of the book of mormon up to and including the very day of his death. living for many years at richmond, missouri--from 1838 to 1888, half a century--he was frequently visited by all sorts of people, and in the latter years of his life by newspaper representatives especially, who came to inquire concerning the testimony he had given to the world to the truth of the book of mormon. for all these parties he had but one answer: "my testimony written in the book of mormon is true." it was sometimes elaborated by the addition of a description of the circumstances under which the great revelation was given, but there was never any deviation from the main facts published in his testimony which accompanies the book of mormon. he was not always fairly treated by those whose questions he answered; his statements were sometimes misrepresented, much to his annoyance; and having been taught the necessity for it by sad experience, in the later years of his life, he always took the precaution to have one or more of his personal friends present at interviews he granted to strangers. referring to these acts of misrepresentation concerning his testimony, in his pamphlet, "address to all believers in christ", he makes the following refutation of the charges of denial: it is recorded in the american cyclopaedia and the encyclopaedia britannica, that i, david whitmer, have denied my testimony as one of the three witnesses to the divinity of the book of mormon; and that the other two witnesses, oliver cowdery and martin harris, denied their testimony to that book. i will say once more to all mankind, that i have never at any time denied that testimony or any part thereof. i also testify to the world, that neither oliver cowdery nor martin harris ever at any time denied their testimony. they both died reaffirming the truth of the divine authenticity of the book of mormon. i was present at the death bed of oliver cowdery, and his last words were, "brother david, be true to your testimony to the book of mormon." he died here in richmond, missouri, on march 3, 1850. many witnesses yet live in richmond, who will testify to the truth of these facts, as well as to the good character of oliver cowdery. the very powers of darkness have combined against the book of mormon, to prove that it is not the word of god, and this should go to prove to men of spiritual understanding, that the book is true. to show the reader what i have had to contend with, i give you below a copy of a leaflet which i had printed and distributed in march, 1881: a proclamation unto all nations, kindred, tongues, and people, unto whom these presents shall come: it having been represented by one john murphy, of polo, caldwell county, missouri, that i, in a conversation with him last summer, denied my testimony as one of the three witnesses to the book of mormon. to the end, therefore, that he may understand me now, if he did not then; and that the world may know the truth, i wish now, standing as it were, in the very sunset of life, and in the fear of god, once for all to make this public statement: that i never have at any time denied that testimony or any part thereof which has so long since been published with that book, as one of the three witnesses. those who know me best well know that i have always adhered to that testimony. and that no man may be misled or doubt my present views in regard to the same, i do again affirm the truth of all my statements, as then made and published. "he that hath an ear to hear, let him hear;" it was no delusion. what is written is written, and he that readeth let him understand. * * * i do not indorse any of the teachings of the so-called "mormons," or latter-day saints, which are in conflict with the gospel of our lord and savior jesus christ, as taught in the bible and book of mormon; for the same gospel is plainly taught in both these books as i understand the word of god. and if any man doubt, should he not carefully and honestly read and understand the same, before presuming to sit in judgment and condemn the light, which shineth in darkness, and showeth the way of eternal life as pointed out by the unerring hand of god? in the spirit of christ who hath said: "follow thou me, for i am the life, the light and the way," i submit this statement to the world. god in whom i trust, being my judge as to the sincerity of my motives and the faith and hope that is in me of eternal life. my sincere desire is that the world may be benefited by this plain and simple statement of the truth. and all the honor be to the father, the son and the holy ghost, which is one god. amen. (signed) david whitmer. richmond, missouri, march 19, 1881. we the undersigned citizens of richmond, ray county, missouri, where david whitmer has resided since the year a. d. 1838, certify that we have been long and intimately acquainted with him and know him to be a man of the highest integrity, and of undoubted truth and veracity. given at richmond, missouri, this march 19, a. d. 1881: gen. alexander w. doniphan. hon. george w. dunn, judge of the fifth judicial circuit. thomas d. woodson, president of ray co. savings bank. j. t. child, editor of "conservator". h. c. garner, cashier of ray co. savings bank. w. a. holman, county treasurer. j. s. hughes, banker, richmond. james hughes, banker, richmond. d. p. whitmer, attorney-at-law. hon. jas. w. black, attorney-at-law. l. c. cantwell, postmaster, richmond. george i. wasson, mayor. jas. a. davis, county collector. c. j. hughes, probate judge and presiding justice of ray county court. geo. w. trigg, county clerk. w. w. mosby, m. d. thos. mcginnis, ex-sheriff ray county. j. p. quesenberry, merchant. w. r. holman, furniture merchant. lewis slaughter, recorder of deeds. geo. w. buchanan, m. d. a. k. reyburn. at the same time the "richmond conservator" of march 24, 1881, said, editorially: an explanation elsewhere we publish a letter from david whitmer, an old and well known citizen of ray, [county] as well as an indorsement of his standing as a man, signed by a number of the leading citizens of this community, in reply to some unwarranted aspersions made upon him. there is no doubt that mr. whitmer, who was one of the three witnesses of the authenticity of the gold plates, from which he asserts that joseph smith translated the book of mormon (a fac simile of the characters he now has in his possession with the original records), is firmly convinced of its divine origin, and while he makes no effort to obtrude his views or beliefs, he simply wants the world to know that so far as he is concerned there is no "variableness or shadow of turning." having resided here for near a half a century, it is with no little pride that he points to his past record with the consciousness that he has done nothing derogatory to his character as a citizen and a believer in the son of mary, to warrant such an attack on him, come from what source it may, and now with the lillies of seventy-five winters crowning him like an aureole, and his pilgrimage on earth well nigh ended, he reiterates his former statements, and will leave futurity to solve the problem that he was but a passing witness to its fulfilment. david whitmer died at his home in richmond, on the 25th of january, 1888, in the eighty-fourth year of his life. his final testimony was given under the following circumstances: on the evening of sunday, january 22, at half past five o'clock, mr. whitmer called his family and a number of his friends to his bedside, and to them delivered his dying testimony. addressing his attendant physician he said: "dr. buchanan, i want you to say whether or not i am in my right mind before i give my last testimony." the doctor answered: "yes, you are in your right mind, for i have just had a conversation with you." he then directed his words to all who surrounded him, saying: now, you must all be faithful in christ. i want to say to you all that the bible and the record of the nephites (book of mormon), are true, so you can say that you have heard me bear my testimony on my death bed. all be faithful in christ and your reward will be according to your works. god bless you all. my trust is in christ for ever, worlds without end. amen. * * * * on monday last (jan. 23rd), at 10 o'clock a. m., after awaking from a short slumber he said he had seen beyond the veil and had seen christ on the other side. his friends who were constantly at his bedside claim that he had many manifestations of the truths of the great beyond, which confirmed their faith beyond all shadow of doubt. he bore his long illness with great patience and fortitude, his faith, never for a moment wavering, and when the summons came, he sank peacefully to rest with a smile on his countenance, just as if he was being lulled to sleep by secret music. just before his breath left his body, he opened his eyes, which glistened with the brightness of early manhood. he then turned them toward heaven, and a wonderful light came over his countenance, which remained several moments, when the eyes gradually closed and david whitmer had gone to his rest. [1] in the same issue of the paper from which this account of his death is taken, occurs the following description of whitmer's connection with the coming forth of the book of mormon, and his being a witness of its truth. some inaccuracies as to details must be allowed for here, such as the omission of martin harris' name as one of the three witnesses, and the time of day that oliver cowdery and joseph smith called upon him in the field to go with them to become a witness to the book of mormon. other accounts state that they came to him in the morning instead of the afternoon. [2] and it should be remembered that what follows is not given in the language of david whitmer: when he was twenty-four years of age and worked on his father's farm near palmyra, new york, all that section of the country was more or less excited over the reported discovery by joseph smith of the gold plates from which the book of mormon was translated. oliver cowdery, the village school teacher, mentioned the matter to him and announced his determination to visit smith and investigate the matter for himself, promising mr. whitmer, at the latter's request, to advise him of the result. a few days later he [whitmer] received a letter from cowdery, urging him to join him, which he did, being received by the "prophet" with open arms. after remaining long enough to satisfy himself of the divine inspiration of smith, the three returned to whitmer's home, where it was agreed that the work of translation should be prosecuted. shortly after his return, and while he was plowing in the field one afternoon, he was visited by smith and cowdery, who requested that he should accompany them into the woods on the hill across the road for the purpose of witnessing a manifestation that should qualify him and cowdery to bear witness to the divine authenticity of the book of mormon. smith explaining that such procedure was in accordance with explicit instructions he had received from an angel of the lord. repairing to the woods they engaged in prayer for a short time, when suddenly a great light shone around about them, far brighter and more dazzling than the brilliancy of the noon day sun, seemingly enveloping the wood for a considerable distance. a spirit of elevation seized him as of joy indescribable and a strange influence stole over him, which so entranced him that he felt that he was chained to the spot. a moment later and a divine personage, clothed in white raiment, appeared unto them, and immediately in front of the personage stood a table on which lay a number of gold plates, some brass plates, the "urim and thummim" and the "sword of laban." all of these they were directed to examine carefully, and after their examination they were told that the lord would demand that they bear witness thereof to all the world. * * * * * * * * while describing this vision to us, all traces of a severe cold from which he was suffering disappeared for the time being, his form straightened, his countenance assumed almost a beautiful expression, and his tones became strangely eloquent. although evidently no studied effort, the description was a magnificent piece of word painting, and he carried his hearers with him to that lonely hill by the old farm, and they stood there with him awed in the divine presence. skeptics may laugh and scoff if they will, but no man could listen to mr. whitmer as he talks of his interview with the angel of the lord, without being most forcibly convinced that he has heard an honest man tell what he honestly believes to be true. [3]. david whitmer, like oliver cowdery, was excommunicated from the church, and at about the same time. [4] but unlike oliver cowdery, he never returned, but remained estranged from the church to the last day of his life. still he always manifested a friendly disposition towards all believers in the book of mormon, however mistaken he may have considered them to be in the matter of church affiliation. but while out of the church as when in it, and certainly having no worldly purpose to serve by continuing in such a course, he steadfastly, as we have seen, adhered to his testimony to the truth of the book of mormon. footnotes 1. this account of david whitmer's death is from the _richmond democrat_, of the 26th of january, 1888, a paper published in the town where his death occurred. it is copied into the _deseret news_ of the 8th of february, 1888; and in the _millennial star_, vol. 50, p. 139. 2. see statement of david whitmer to william h. kelley, g. a. blakeslee, sept. 15, 1882. _braden and kelley debate,_ p. 187. 3. _richmond democrat_, issue of jan. 26, 1888. 4. for the same reasons that were given in the foot note explaining the case of oliver cowdery, i here give the charges brought against david whitmer and sustained before the high council: 1st. not observing the word of wisdom, (see doc. and cov., sec. 89). 2nd. unchristianlike conduct in neglecting to attend meetings, and uniting with and possessing the same spirit as the dissenters. 3rd. writing letters to the dissenters in kirtland, unfavorable to the cause and character of joseph smith, jr. 4th. neglecting the duties of his calling, and separating himself from the church. 5th. signing himself president of the church of christ in an insulting letter to the high council, after he had been cut off from the presidency. the presidency of the church alluded to was a local presidency over the church in missouri, in which position the saints, some time before his arraignment before the high council, refused to sustain him. (see mill. star, vol. 16, pp. 133, 134, also missouri persecutions, pp. 180-1.) chapter xviii. external, evidences--testimony of the three witnesses--subsequent life and testimonies. martin harris. the experience of martin harris, with reference to his relations with the church was somewhat different from that of oliver cowdery and david whitmer. he was never excommunicated from the church as they were, but when there was a general movement of the church from kirtland to missouri, early in the summer of 1838--at which time the saints may be said to have abandoned kirtland--martin harris remained behind to live in ohio, separated from the church. it is evident, too, that his mind became somewhat darkened; for after the martyrdom of the prophet joseph, in 1844, when various persons arose claiming the right of leadership in the church, martin harris for a time supported the claims of james j. strang, and under the auspices of the latter's pseudo-church organization, went to england on a mission, in 1846; but he did not become very active in his missionary efforts, and soon returned to kirtland, where he resided for many years, up to 1870, in fact. during all these years that he was separated from the church, years of much spiritual darkness for him respecting many things pertaining to the great work of god, he nevertheless steadfastly held to the truth of his testimony to the book of mormon. however vascillating in other matters, in this he was firm and immovable. he did see the angel; he did see the plates, and the attendant sacred things; he was overshadowed by a glorious light, from the midst of which he heard the voice of god saying that the record had been translated by the gift and power of god. this testimony he never denied, but reaffirmed it over and over again. finally, like oliver cowdery, he joined the church and died in the faith. the circumstances surrounding this last event of his life, briefly told, are as follows: elder edward stevenson, for many years a prominent traveling elder of the church, and who a few years before his death was made a member of the first council of the seventy--the third general quorum of the church--became especially interested in martin harris. elder stevenson, when a boy in michigan, in 1833, heard martin harris, who was on a mission at that time, testify to the appearance of the angel and his having seen the plates of the book of mormon. the testimony had great effect on young stevenson's mind; and when, in 1869--thirty-six years later--he found martin harris living at kirtland, naturally his interest in the witness revived. after elder stevenson returned to utah, from his eastern mission, he kept up a correspondence with martin harris, and the latter finally expressed a wish to visit utah and rejoin his former associates. elder stevenson raised the means by subscription, went east and brought back with him mr. harris, arriving in salt lake on the 30th of august, 1870. [1] mr. harris addressed a large gathering of saints in salt lake city on the sunday following, september the 4th, reaffirming his testimony to the truth of the book of mormon, a thing he did repeatedly, both before public assemblies and in private conversation. he was received into the church on renewing his covenants in baptism and reconfirmation. after spending some time in salt lake city, mr. harris moved to smithfield, in cache county, utah; and subsequently he moved to clarkston, where he continued to live at the home of his son, martin harris, jr., until his death, which occurred on the 10th of july, 1875. in these later years of his life he continued to reaffirm his testimony to the truth of the book of mormon. it was the one theme above all others which occupied his mind and of which he loved to speak. a few hours before his death the bishop of clarkston, simon smith, called upon him, and as the bishop drew near his bed the now aged witness (he was in his ninety-third year), stretched out his hand with the remark: "bishop, i am going." the bishop, in answer, said he had something of importance to tell him about the book of mormon, viz., that at the request of indians in central america the book of mormon was about to be published in the spanish language. "upon hearing this," says his son, martin harris, jr., in his letter describing the incident to george a. smith, the church historian--"upon hearing this, father brightened up, his pulsation improved, and, although very weak, he began to talk as he formerly had done previous to his sickness. he conversed for about two hours, and it seemed that the mere mention of the book of mormon put new life into him." speaking of his condition a little later--the day before his death, in fact--his son says: he has continued to talk about and testify to the truth of the book of mormon, and was in his happiest mood when he could get somebody to listen to his testimony; if he felt dull and weary at times, and some one would come in and open up a conversation and give him an opportunity of talking, he would immediately revive and feel like a young man, for a little while. we begin to think he has borne his last testimony. the last audible words he has spoken were something about the witnesses of the book of mormon, but we could not understand what it was. [2] the next day, july 10th, 1875, he died. footnotes 1. see stevenson's account of harris' return to the church, _millennial star_, vol. 44, pp. 78, 86, 87. 2. _deseret news_ (weekly) for july 28, 1875. chapter xix. direct external evidences--reflections upon the testimonies of the three witnesses. the direct evidence of the truth of the book of mormon found in the testimony of the three witnesses is now before the reader. the trying circumstances under which the witnesses persisted in maintaining the truth of that testimony is also known. neither separation from joseph smith as a companion and associate, nor excommunication from the body religious, brought into existence as a sequence, one may say, of the coming forth of the nephite record, affected them as witnesses. in the church and while out of it they steadfastly maintained what they first published to the world respecting the book of mormon. the plates existed, they saw them, and the engravings upon them. an angel of god appeared before them, and laid the records before their eyes. the record was translated by the gift and power of god; for his voice had declared it unto them, hence they knew it. no evidence exists that they ever denied that testimony. they never attempted to resolve the appearance of the angel, the exhibition of the plates, or hearing the voice of god into hallucination of the mind; nor did they ever attempt to refer this really great event to some jugglery on the part of joseph smith. they never allowed even the possibility of their being mistaken in the matter. they saw; they heard; the splendor of god shone about them; they felt his presence. joseph smith could never have produced such a scene as that which they beheld. they were not deluded. the several incidents making up this great revelation were too palpable to the strongest senses of the mind to admit of any doubt as to their reality. the great revelation was not given in a dream or vision of the night. there was no mysticism about it. nothing unseemly or occult. it was a simple, straightforward fact that had taken place before their eyes. the visitation of the angel was in the broad light of day. moreover it occurred after such religious exercises as were worthy to attend upon such an event, viz.: after morning devotional exercises common to all really christian families of that period--the reading of a scripture lesson, singing a hymn, and prayer; and after arriving at the scene of the revelation, devout prayer again by the prophet and each of the then-to-be witnesses. the revelation then followed under the circumstances already detailed, which circumstances were of such a nature that the witnesses could not be mistaken. there exists no possibility of resolving their testimony into delusion or mistake. either they spoke the truth in their published testimony to the world, or they were wilful, conscious liars, bent upon a wicked scheme of deception relative to a subject--religion--which, as it is the most sacred, so should it also be the furthest removed from the practice of deceptions. since, then, the possibility of mistake or delusion, is eliminated from the revelation to the three witnesses, let us consider the likelihood of conscious, intentional fraud; a deliberately planned deception, through the collusion of joseph smith and the three witnesses, by which the book of mormon was to be palmed off upon mankind as a volume of ancient scripture, and a new church organization brought into existence. _first_. it must occur to every unbiased reflector upon the subject that every circumstance is against the likelihood of collusion. the very youthfulness of the men, the prophet and the three witnesses, is against such a hypothesis. joseph smith, at the time of the publication of the book of mormon, was about twenty-five years old; oliver cowdery and david whitmer were also of that age, all having been born in the year 1805-6. martin harris was older, it is true, having been born in the year 1783; but he, as an exception to the youthfulness of the group, will not affect the argument based on this score of youthfulness, as his influence with the rest held no proportion to the difference of age between himself with the other members of the group. indeed, though the oldest, he was the least influential of the number; and withal so simple-minded in his honesty, that the world, if it knew him, would acquit him of guile, and regard him as a wholly impossible factor in practicing such a monumental delusion upon mankind as foisting the book of mormon upon the world as a revelation from god would have been had not the book been true. i would not argue that young men are incapable of practicing deception, or formulating delusions. my argument is, merely, that they are less likely to be guilty of it than older men. youth is essentially the period of honesty in men's lives. youth is not hardened in sin; is not so capable of the grosser wickedness, especially such wickedness as would be involved in the deliberate deception of their fellows. neither has unholy ambitions fired the soul in youth. the hopes, the aspirations, the ambitions of youth are generally pure and noble. unholy ambitions as a rule come later. the practice of religious deception is one of the grossest forms of wickedness, and requires the deepest depravity of the human heart to make one capable of it: and since youth is the period of men's lives in which they are least desperately wicked, it follows that the very youthfulness of this group of men we are considering stands against the likelihood of their combining to deceive mankind in this matter of the revelations of god to them about the book of mormon. _second_. the persistence of these witnesses in adhering to their testimony after their connection with joseph smith and the church was severed is strong evidence against the presumption of collusion among these young men to deceive the world. suppose, for a moment, however, that such a collusion did exist. in that event, if the three witnesses fell into transgression--as they evidently did--and violated church discipline ever so flagrantly, would joseph smith dare to break friendship with them by excommunicating them? would he not, on the contrary, say in his heart: it matters not what these men may do, i dare not raise my hand against them; for if i do they will divulge our secret compact, and i shall be execrated as a vile imposter by the whole world, i shall be repudiated by my own people, and driven out from all society a vagabond. at whatever cost i must cover up their iniquity, lest i myself by them be exposed to shame. such, doubtless, would have been his course of reasoning; and had he with them conspired to deceive mankind, such, doubtless, is what would have taken place; for i maintain that men who would be base enough to concoct such a deception would also be base enough to expose it and become traitors when they became disaffected towards each other. but nothing of the kind took place. when these men violated the law of god and would not repent and forsake the evil they did, neither joseph smith nor the church would any longer fellowship them, but boldly excommunicated them. by the act of excommunication, joseph smith virtually said to the three witnesses: gentlemen, god has made you witnesses for himself in this age of spiritual darkness and unbelief, but you refuse to keep his laws, therefore we must withdraw the hand of fellowship from you. this may fill you with anger and malice; you may raise your hand against me and the work of god to destroy it; satan may put it into your hearts to deny the testimony you have borne; but i know you received that witness from god, i was with you when you received it, i saw the glorious messenger from heaven show you the plates; i, myself heard the voice of god bear record to you that the translation was correct and the work true--now deny that testimony if you dare--this work is of god, and he can sustain it even if you should turn against it; therefore we will not fellowship you in your wickedness--you are cut off from our association--do your worst! that is what, in effect, that action said; but though oliver cowdery and david whitmer became the pronounced enemies of joseph smith, and sought his overthrow, yet they never denied the testimony they bore to the truthfulness of the book of mormon. through all the vicissitudes of life they remained true to that trust committed to them of god. in my opinion they dared not deny that which god had revealed; it drew with it consequences too weighty for them to meet. nor should it be matter for wonderment that the three witnesses, after receiving such a marvelous revelation from god, and beholding the demonstration of such almighty power, turned away from the church, and lost their places. their case does not stand alone. they are not the first servants and witnesses for god that wandered from the path direct, and fell into error and perhaps sin. seeing a heavenly messenger or hearing the voice of god, by no means places men beyond the power to do evil, nor does it give them immunity from the temptations of the adversary. noah received revelations from god, and yet after being preserved from the flood, and enjoying other special favors, he so far forgot himself as to get drunk. david, a man after god's own heart, after enjoying sweet communion with god, and receiving many revelations from him, was at last guilty of the heinous sin of defiling another man's wife, and deliberately planning the injured man's murder! peter, after going into the mountain and witnessing the glorious ministrations of moses and elias to the messiah, and hearing the voice of god declare that jesus was his beloved son, was so weak, under the influence of fear, that he denied having any knowledge of him, and emphasized his denial by cursing and swearing. i do not refer to these incidents in the lives of these characters to weaken the esteem any one may have for them, but to show that neither a revelation from god nor the visitation of angels takes from man the power of doing wrong. it was so in the case of oliver cowdery, and his fellow witnesses. they transgressed the laws of god, and the church was in duty bound to withdraw fellowship from them, and did so, confident that god was able to preserve his work though these men should turn traitors, and deny the truth. i repeat that this circumstance--the fact that the three witnesses persisted in their testimony, though excommunicated from the church, and their relations with joseph smith disrupted, is strong presumptive evidence that there was no collusion among these men to deceive the world by their solemn testimony to the book of mormon. _third_. the fact that two of the witnesses, oliver cowdery and martin harris, returned to the church after long years of separation from it--the former eleven, the latter thirty-three years--is another evidence against the theory of collusion among the witnesses. surely had they been parties to a wicked scheme of deception in their youth, after separating themselves from it for years, they would not return to it in old age. this suggestion is strengthened when it is remembered that the religious organization which may be said to have come into existence as a consequence of the coming forth of the book of mormon--the church of jesus christ of latter-day saints--neither did nor could hold out to them any worldly advantage as a reward for their returning to the body religious. when oliver cowdery returned to the church, in 1848, the great body of the latter-day saints were enroute for the west. they were a people scattered and peeled. they were but recently expatriated from their country. they were exiled for conscience sake from a country that boasts of its guarantees of religious freedom. they were wandering in the wilderness, in a solitary way--hungry and thirsty, their souls fainting in them, and they had as yet no certain abiding place. surely a people thus situated was not a people to come to for worldly advantage. yet such was the condition of the church when oliver cowdery once more cast his fortune with theirs, humbly confessing all his errors that he might have fellowship with them. when martin harris returned to the church in 1870, the condition of the saints had improved somewhat when compared with what the conditions were when oliver cowdery returned, but even then the saints were under the ban of the world's displeasure; as of old, they were the people everywhere spoken against; while throughout the united states, of which the lands the saints had redeemed from desert wastes was now an integral part, there was arising that storm of vexation which subsequently crystalized into congressional enactments which not only menaced but disturbed the peace of the saints. to become once more connected with such a people surely promised no worldly advantage; and besides, when martin harris returned to the church the sands of his life had so well nigh run their course--he was then eighty-seven years of age--that worldly considerations could have but little or no effect upon his actions. thus the return of these men to the church, the circumstances considered under which they returned, is certainly strong evidence against the theory of collusion or deception among these witnesses. _fourth_. there is a harmony in things bad as well as in things that are good. as men do not work righteousness that evil may come; so they do not plan evil that good may come. now, these young men who bear witness to the truth of the book of mormon spent the greater part of their lives--especially when actively promulgating the book of mormon and the principles it teaches--in bringing to pass righteousness. they were exhorting men to keep the commandments of god; to cease doing evil and to learn to do well. it is admitted on all sides of the controversy that the book of mormon is not a bad book in the sense that it approves evil deeds, canonizes the vicious, lauds immorality, or in any way gives countenance or sanction to sin. no; its bitterest enemies are forced to admit that it stands for righteousness absolutely, that everywhere, and in all men it condemns sin. what motive, then, prompted these witnesses to enter into a wicked collusion to deceive mankind in a matter so grave? did they become villains that they might preach righteousness? did they wickedly conspire to deceive mankind in order that they might spend their lives in toil, and suffering; and invite the opposition of the world as expressed in ridicule, scorn, vituperation, to say nothing of actual violence through malicious prosecutions before courts, illegal imprisonment, repeated acts of mob violence, ending in house-burning, in drivings, in cruel whippings, in other brutal assaults, and often in outright murder--if not of the witnesses themselves, then of their dearest friends and neighbors; and, of course, with reference to the prophet joseph and his brother hyrum (who must have been necessarily members of the conspiracy, if one existed), their persecutions ended in their martyrdom. [1] i refer to the well-known history of these men and to the history of the church of jesus christ of latter-day saints for proof that the results just enumerated followed the testimony of the three witnesses; that they endured all these things in consequence of their testimony. i refer to the whole body of doctrine held by the church, brought into existence, under god, by joseph smith and these witnesses; to the book of mormon in particular; to the periodicals published by the church, and to the letters and other writings of these men, in proof of the facts that their motives were pure, their purposes honest, their efforts praiseworthy, and having for their sole object the attainment of righteousness by themselves and by their fellowmen. why, i ask again, should they become rogues and villains only to pursue a course that makes for righteousness, for a more exalted morality, for a higher spiritual life than at the time was known among men? it is incumbent upon those who insist that there was a collusion among these witnesses to deceive mankind, to prove that the subsequent career of these men was in harmony with that theory; for men do not become rogues that they may establish virtue; nor do wicked men become candidates for martyrdom that righteousness might be established: the harmony existing in things evil, as in things good, forbids us believing such a theory. [2] it will be no valid answer to this contention to say that if the three witnesses cannot be proven to be conscious frauds and deceivers they may yet be relegated to that very large class known as the mistaken. we have already seen that such was the nature of the revelation vouchsafed to these witnesses in attestation of the truth of the book of mormon that it cannot possibly be resolved into delusion or mistake, and it is not necessary to further discuss that proposition here. there is no middle ground on which one may place these witnesses; inexcusable liars or true witnesses they must be; they never can be classed among the mistaken. the possibility of their being mistaken set aside, every circumstance connected with their relationship to the book of mormon favors the theory of their being true witnesses, their testimony standing not only unimpeached but unimpeachable; it must follow that they are god's solemn witnesses of a great truth--the verity of the book of mormon. footnotes 1. the argument in this paragraph is suggested by a similar one in _paley's evidences for christianity_; and indeed it may be said to be for the most part, a paraphrase of it. 2. for a fuller treatise of the ideas and the force of the argument here presented the reader is referred to vol. i of _new witnesses_, ch. 17. chapter xx. direct external evidences--testimony of the eight witnesses. the exact time when the eight witnesses obtained their view of the nephite plates is not known, but it was evidently a few days after the three witnesses received their testimony. all the prophet has seen proper to say upon the subject in his own history is--alluding to the testimony that had been received by the three witnesses--"soon after these things had transpired, the following additional testimony was obtained." [1] then follows the testimony of the eight witnesses. according to the _history of the prophet joseph_ by lucy smith, [2] the event happened a few days after the three witnesses obtained their testimony. the latter, be it remembered, received their view of the plates near the whitmer residence, in fayette township, new york; while the eight witnesses obtained their view of the plates near the smith residence in manchester. on the completion of the translation of the book of mormon, joseph sent word to his parents of the joyful event, as we have already seen, and they, in company with martin harris, immediately set out for fayette, and during their brief stay at the place the vision of the three witnesses was given. the day following father and mother smith returned to manchester, and now the latter's statement: in a few days we were followed by joseph, oliver and the whitmers, who came to make us a visit, and make some arrangements about getting the book printed. soon after they came, all the male part of the company, with my husband, samuel and hyrum, retired to a place where the family were in the habit of offering up their secret devotions to god. they went to this place because it had been revealed to joseph that the plates would be carried thither by one of the ancient nephites. [3] here it was that those eight witnesses, whose names are recorded in the book of mormon, looked upon them and handled them. * * * after these witnesses returned to the house, the angel again made his appearance to joseph; at which time joseph delivered up the plates into the angel's hands. [4] this narrative is confirmed by the statement of joseph himself with respect to delivering up the record to the angel. at the time the plates were first given into the prophet's keeping he was informed that the heavenly messenger would call for them. he then recounts the efforts made to wrest the plates from him by his enemies, and adds: but by the wisdom of god, they remained safe in my hands, until i had accomplished by them what was required at my hands. when, according to arrangements, the messenger (the angel moroni) called for them, i delivered them up to him; and he has them in his charge until this day, being the 2nd day of may, 1838. [5] in the evening of the day that the eight witnesses saw and examined the nephite plates, according to lucy smith, the witnesses held meeting at the smith residence, "in which all the witnesses bore testimony to the facts as stated above;" [6] that is, to the facts stated in their testimony as here given and which appeared in the first and in all subsequent editions of the book of mormon: the testimony of eight witnesses be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come: that joseph smith, jr., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said smith has translated we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. and this we bear record with words of soberness, that the said smith has shown unto us, for we have seen and hefted, and know of a surety that the said smith has got the plates of which we have spoken. and we give our names unto the world, to witness unto the world that which we have seen. and we lie not, god bearing witness of it. christian whitmer, jacob whitmer, peter whitmer, jr., john whitmer, hiram page, joseph smith, sr. hyrum smith, samuel h. smith. the testimony of the eight witnesses differs from that of the three witnesses in that the view of the plates by the latter was attended by a remarkable display of the glory and power of god and the ministration of an angel. the glory of god shone about them; the angel turned the gold leaves of the ancient record; he spoke to them, or at least to david whitmer, saying: "david, blessed is the lord, and he that keeps his commandments;" and the very voice of god was heard out of the bright light shining about them, saying: these plates have been revealed by the power of god, and they have been translated by the power of god. the translation of them which you have seen is correct, and i command you to bear record of what you now see and hear. [7] no such remarkable display of god's splendor and power was attendant upon the exhibition of the plates to the eight witnesses. on the contrary it was just a plain, matter-of-fact exhibition of the plates by the prophet himself to his friends. they saw the plates; they handled them; they turned the leaves of the old nephite record, and saw and marveled at its curious workmanship. no brilliant light illuminated the forest or dazzled their vision; no angel was there to awe them by the splendor of his presence; no piercing voice of god from a glory to make them tremble by its power. all these supernatural circumstances present at the view of the plates by the three witnesses were absent at the time when the eight witnesses saw them. here all was natural, matter-of-fact, plain. nothing to inspire awe, or fear, or dread; nothing uncanny or overwhelming, but just a plain, straightforward proceeding that leaves men in possession of all their faculties, and self-consciousness; all of which renders such a thing as deception, or imposition entirely out of the question. they could pass the plates from hand to hand, guess at their weight--doubtless considerable, that idea being conveyed, "we have seen and hefted, and know of a surety, that the said smith has got the plates." they could look upon the engravings, and observe calmly how different they were from everything modern in the way of record-making known to them, and hence the conclusion that the workmanship was not only curious but ancient. i now proceed to consider the course pursued by these eight witnesses with reference to their testimony. i shall take them in the order they seemed to have signed the testimony. [8] christian whitmer. this witness was thirty-one years old when he beheld the plates, having been born on the 18th of january, 1798. the young man was among the first to embrace the gospel, being baptized on the 11th of april, 1830. he removed with the church from new york to ohio in 1831, thence to jackson county, missouri. he witnessed the storms of persecution rise against the saints in the land of zion; and shared the hardship and despoliation of the saints incident to their expulsion from jackson county. he died while in exile for conscience sake, in clay county, missouri, on the 27th of november, 1835. he held first the office of teacher in the church; and then successively rose to the office of elder, high priest, and member of the high council of the church in missouri. few and troubled were the years of christian whitmer's life after he became a witness for the existence of the plates from which the book of mormon was translated; but few and troubled as the years were, they were glorious for the steadfastness of christian's faith. he had seen his crops wasted by the wanton destructiveness of a mob, while he himself was seized and threatened with instant death if he did not make known the hiding place of brethren who were escaping from the mob. christian whitmer, however, did not betray his friends, notwithstanding the guns of the mob were leveled at him when their threats were made. he remained true to his testimony and died a consistent member of the church of christ. jacob whitmer. jacob whitmer was thirty years of age when he saw the plates, having been born on the 27th of january, 1800. he, too, passed through the trying scenes incident to the expulsion of the latter-day saints from jackson county. but after enduring well for a season he left the church, in 1838, making his home near richmond, in ray county, missouri. here he lived a quiet, retired life, and reared his family in respectability; his eldest son, david p. whitmer, rising to some local prominence as a lawyer, and serving one or two terms as mayor of richmond. to the day of his death--which occurred april 21, 1856--jacob whitmer was true to his testimony of the truth of the book of mormon. though he severed his relations with the church, because he did not agree with the policy of the leading elders, he continued true to the special trust god had committed to him--an actual knowledge of the existence of the nephite record--as long as he lived. peter whitmer, jr. this witness for the existence of the nephite record was in his twentieth year at the time he examined the plates and held them in his hands. on meeting with the prophet joseph, on the occasion of the latter coming to reside at the home of his father, peter whitmer, sen., in fayette township, 1829, a firm friendship immediately sprang up between them. peter whitmer, jr., seems to have been one of those gentle, loving natures that finds its greatest enjoyment and usefulness in giving its allegiance to some more rugged character on whose strength it can lean, in whose courage it can find strength. he entered with enthusiasm into the work of god coming forth under the inspired words and movements of his friend joseph, the prophet. he was among the first to join the church, and when, in september, 1830, a mission was appointed to the lamanites (american indians), under the leadership of oliver cowdery, young whitmer was especially appointed to accompany him, and commanded to be afflicted in all his (oliver's) afflictions, "ever lifting up your heart unto me in prayer, and faith for his and your deliverance." [9] the missionaries to the lamanites traveled on foot from central new york to the western borders of missouri, a distance of more than one thousand miles, and that chiefly in winter time, when storms and mud and cold had to be encountered. peter whitmer, jr., remained in western missouri, and assisted the saints in settling jackson county (1831-1833), where, in common with the saints who gathered from the east, he saw the rise of that persecution which culminated in the expulsion of the saints from that country. with many of his exiled co-religionists he found a temporary home near liberty, clay county, missouri, where he died on the 22nd of september, 1836; and was buried by the side of his brother christian, who had died in the same neighborhood less than a year before. consumption was the immediate cause of his death, which was doubtless hastened by exposure, in the course of his missionary labors and the hardships he was forced to endure by reason of his expulsion from jackson county. this young man--he was but twenty-seven when he died--remained true to his testimony through the seven years of toil and suffering that he lived after god called him to be a witness for the truth of the book of mormon; and his fidelity to his trust under all circumstances, adds weight to the solemn words of testimony to which he signed his name in june, 1829. john whitmer. the fourth of the eight witnesses, john whitmer, was twenty-seven years of age when he beheld the plates of the nephite record. he was a young man of considerable promise, and upon the coming of joseph smith to his father's house, became not only his enthusiastic friend, but rendered him considerable assistance in writing as the prophet dictated the translation of the book of mormon. john whitmer was church historian for a number of years; for a time editor of the _messenger and advocate_, the second periodical published by the church (kirtland, ohio, 1834-1837). he was also prominent in the affairs of the church in missouri, being one of the assistant presidents of the church, his brother david and william w. phelps being the president and other assistant respectively. he endured the hardships incident to the persecutions of the saints in that land. when settlements were being formed in the new county of caldwell, john whitmer was prominently connected with the land purchases made. indeed it was largely owing to some irregularities connected with the business, and some misunderstanding with the prophet and other leading brethren in the church, that finally resulted in his excommunication, in march, 1838. after the expulsion of the church from missouri, in the winter of 1838-9, john whitmer purchased the greater part of the townsite of far west, which soon reverted to farming lands; and here john whitmer continued to live, making farming his principal occupation, until his death in july, 1878. though his relations with the church were severed john whitmer, up to the very close of his life, continued to bear witness that his testimony published in connection with the book of mormon was true. from it he never deviated. it was his testimony when living; it remains his testimony now that he is dead, unimpaired in its force by any word of his, though he was much offended at the prophet joseph, and for forty years had no standing in the church. one can but regret the events which resulted in his severance from the church, but one is compelled to admire his fidelity to the trust imposed in him by the prophet when he made him a witness for the existence of the nephite record, in the presence of temptation to take a different course in the hour of his great darkness. hiram page. this is the only witness of the eight not either a whitmer or a smith. he was a son-in-law, however, to peter whitmer, sen., having married catherine whitmer, in 1825. he was but a young man when he became a witness to the existence of the nephite plates, having been born in the year 1800, in the state of vermont. he was living at fayette, with the whitmers when the prophet and oliver cowdery arrived there in the spring of 1829. he entered into the work with enthusiasm, and for some years was a faithful member of the church. he followed the westward movement of the saints from new york to ohio and thence to missouri. he shared in the persecutions of the church in jackson county; in common with his co-religionists he fled to clay county; and subsequently settled in caldwell county. when the trouble arose in the church at far west, in 1838, hiram page followed the fortune of the whitmers, severed his relations with the church and finally made his home near excelsior springs, some fourteen miles north and a little west of richmond, missouri, where he died in august, 1852. like his fellow witnesses he remained true to his testimony. his oldest son, philander page, in 1888, said to elder andrew jenson: "i knew my father to be true and faithful to his testimony of the divinity of the book of mormon until the very last. whenever he had an opportunity to bear his testimony to this effect, he would always do so, and seemed to rejoice exceedingly in having been privileged to see the plates and thus become one of the eight witnesses. i can also testify that jacob, john and david whitmer and oliver cowdery died in full faith in the divinity of the book of mormon. i was with all these witnesses on their death-beds and heard each of them bear his testimony." john c. whitmer, a nephew of hiram page by marriage, also testified in the presence of elder jenson: "i was closely connected with hiram page in business transactions and other matters, he being married to my aunt. i knew him at all times and under all circumstances to be true to his testimony concerning the divinity of the book of mormon." [10] joseph smith, sen. the sixth of the eight witnesses is joseph smith, sen., the prophet's father. he was the first to whom the prophet confided the fact of moroni's visit, and the existence of the nephite record; and this by direct commandment of the angel moroni himself. the prophet hesitated to make known the vision he had received and the existence of the record, even to his father; but doubtless the integrity of the heart of joseph smith, sen., was known in the heavens, and the prophet was taken sharply to task for hesitating to trust him with the knowledge that god had imparted through moroni. when asked why he had not confided the knowledge of his vision to his father, the prophet expressed a fear that he would not be believed, whereupon moroni said: "he will believe every word you say to him." [11] upon this the prophet went to his father, who was working in a field near their home, and related the whole revelation to him. the father assured his son that the great revelation was of god, and told him to go "and do as commanded by the messenger." [12] from that time on the youthful prophet of the dispensation of the fulness of times had no truer, or more constant or faithful friend than his father. joseph smith, sen., was 59 years of age when he handled and examined the nephite plates, and gave his testimony of their existence to the world. he became thoroughly identified with the work which the lord brought forth through his gifted son. he was ordained a priest of the most high god, and became the first presiding patriarch in the church, traveling in that capacity among the branches of the church, especially in the eastern states, administering comfort to the widow and fatherless, bestowing benedictions wherever he went. in 1838, under the pressure of that severe persecution which arose against adherents of the prophet in ohio, the patriarch moved to caldwell county, missouri, where he saw his sons joseph and hyrum taken by ruthless hands, dragged from their families and cast into prison for the word of god and the testimony of jesus, while he himself, with the remainder of the faithful saints, was banished from the state of missouri under the exterminating order of governor boggs. in midwinter of 1838-9, "father smith," as the saints loved to call him, arrived in quincy, illinois, and thence removed to nauvoo and assisted in founding that city. the toils and exposure of his life (he had been a pioneer all his days), and the hardships attendant upon his flight from missouri proved too much even for his sturdy frame, and on the 14th of september, 1840, joseph smith, sen., in the seventieth year of his life, died at nauvoo. his was one of those simple, guileless natures who know naught but truth and honor and fidelity. amidst all circumstances of discouragement and trials he kept the faith, never wavering one moment in his adherence to the truth which god had made known to him. having seen and handled and examined the plates from which the book of mormon was written, he remained true and steadfast to that testimony, and if an unbelieving generation shall undertake to condemn the testimony of some of these witnesses because they turned from the church, they must not forget that they will have to meet the force of this righteous man's testimony, and as in prayer so in testimony, the words of a righteous man availeth much. hyrum smith. the seventh of the eight witnesses was hyrum smith, an elder brother to the prophet joseph, born february 9, 1800, and hence was thirty years of age at the time the plates were shown to him. from the beginning of the great work of the last days he was a consistent believer in it, and assisted his brother in the preservation of the plates from the hands of those who sought to wrest them from him. he early sought to know the will of the lord concerning his relations to the great work then coming forth, and was given to understand (may, 1829) that he was to have part and lot in it; and that he was called of god to be a preacher of righteousness to this generation. [13] from that time forth he labored continuously and faithfully by the side of his prophet-brother in the work of god. in 1837 he was made a counselor in the first presidency of the church, then assembling in caldwell county, missouri, a position he held until january, 1841, when he was called by revelation to take the office of presiding patriarch in the church, an office left vacant by the death of his father, joseph smith, sen.; and which office he held at the time he met a martyr's fate. hyrum smith was a brother in very deed to the prophet; for he shared in all the trials throughout the latter's troubled career; and indeed throughout his life he was never separated from joseph longer than six months at a time. the prophet held him in most tender regard. speaking of him in his journal (december, 1835), he said: i could pray in my heart that all men were like my brother hyrum, who possesses the mildness of a lamb, and the integrity of a job; and, in short, the meekness and humility of christ; and i love him with that love that is stronger than death, for i never had occasion to rebuke him, nor he me. [14] of hyrum smith the late president john taylor also said, speaking of him as he saw him stretched a martyr upon the floor of carthage prison: there he lay as i had left him. he had not moved a limb; he lay placid and calm, a monument of greatness even in death; but his noble spirit had left his tenement and had gone to dwell in regions more congenial to its exalted nature. poor hyrum! he was a great and good man, and my soul was cemented to his. if ever there was an exemplary, honest and virtuous man, an embodiment of all that is noble in the human form, hyrum smith was its representative. such was the character of this witness to the existence of the nephite record. he not only never denied the testimony that he received through seeing and handling the plates of the nephite record, but he consecrated his life to the great work of god which in a way may be said to have had its origin in the coming forth of the book of mormon; and finally sealed his testimony with his blood, and it is in force upon all succeeding generations of men. he loved the book of mormon, and from it more frequently than others took the texts which formed the central thought of the discourses he delivered to the saints. in it also he doubtless saw foreshadowed, near the close of his career, his own impending martyrdom, and the justification also of his life. on the morning of his departure from nauvoo to carthage, where he met his martyrdom, he read the following passage in the presence of his family, and turned down the leaf upon it: and it came to pass that i prayed unto the lord that he would give unto the gentiles grace, that they might have charity. and it came to pass that the lord said unto me: if they have not charity it mattereth not unto thee, thou hast been faithful; wherefore, thy garments shall be made clean. and because thou hast seen thy weakness thou shalt be made strong, even unto the sitting down in the place which i have prepared in the mansions of my father. and now i, moroni, bid farewell unto the gentiles, yea, and also unto my brethren whom i love, until we shall meet before the judgment-seat of christ, where all men shall know that my garments are not spotted with your blood. [15] samuel harrison smith. the last of the eight witnesses was a younger brother of the prophet's. he was born in the year 1808, hence was twenty-two years of age when he beheld and handled the nephite plates. he was of a serious, religious nature, even in his youth; and with three others of his father's family joined the presbyterian church. while joseph the prophet was engaged with oliver cowdery in translating the nephite record, in harmony, pennsylvania, samuel paid him a visit in the month of may, 1829, about the time that the aaronic priesthood was conferred upon the prophet and oliver by the ministration of john the baptist. samuel had come to inquire about the work and joseph bore testimony of its truth and showed him some of the translation of the book of mormon. samuel seems not to have been easily converted, but after much inquiry he retired to the woods and sought, by secret and fervent prayer, for wisdom to enable him to judge for himself concerning the things of which his brother had testified. the result was that he obtained a revelation for himself sufficient to convince him of the truth, and on the 25th day of may, 1829, he was baptized by oliver cowdery and returned to his father's house, in manchester, new york, greatly glorifying and praising god. he was the third person baptized by divine authority in the new dispensation, joseph smith and oliver cowdery being the first two. he was also one of the six members by whom the organization of the church was effected on the 6th day of april, 1830. as soon as the book of mormon was published samuel was among the most zealous of the brethren in proclaiming it to the world, and seeking to dispose of it for the enlightenment of mankind. he shared in all the fortunes of the church from the commencement of its existence to the time of his death, which occurred on the 30th of july, 1844, when he was but thirty-six years of age. he endured many hardships for the gospel's sake, in his extensive travels, meeting with insult and harsh treatment at the hands of scoffers and unbelievers. he witnessed also many demonstrations of the power of god and judgments which befell those who rejected his testimony. samuel passed through many trying ordeals of persecution. in the expulsion of the saints from missouri, in 1838-9, a special effort was made to capture him and some others for participating in what is known as "crooked river battle," for particulars of which see the church history. he was ordained a high priest in the church, made a member of the high council in kirtland, ohio, and was noted for the mingled qualities of justice and mercy he exercised in his office. he was among the founders of nauvoo, and though rising to no great prominence, was known for his steadfastness in adhering to the truth. at the time of the martyrdom of his brothers, joseph and hyrum, he was living at plymouth, in the eastern part of hancock county, but frequently visited nauvoo. hearing of the arrest of his brothers and their imprisonment at carthage, he immediately went to the latter place, but only to find that the martyr's fate had already overtaken them, and in sadness he accompanied their bodies to nauvoo. he survived them but a few weeks, his death being produced by a severe billious fever, doubtless brought on by physical and mental strain produced by the sudden death of his brothers. samuel smith, like his father, joseph smith, sen., and his brother hyrum, not only remained true to the testimony to which he subscribed in the first edition of the book of mormon, but consecrated his life to the work which its coming forth may be said to have commenced; and like them he lived and died a martyr to that holy cause; and his testimony, as theirs, is in force in all the world. it will be observed from the foregoing account of the lives of the eight witnesses, with reference to their testimony to the existence of the nephite plates, that five of them, viz.: christian whitmer, peter whitmer, jun., joseph smith, sen., hyrum smith, and samuel h. smith, all remained true throughout their lives, not only to their testimony, but faithful to the church also, and were honorable, righteous men. while the three of the eight witnesses who left the church, or were excommunicated from it, not one of them ever denied the truth of his testimony: a circumstance of some weight in helping one to determine the value of the testimony to which, with those who remained faithful to the church, they subscribed their names when the book of mormon was first given to the world. footnotes 1. history of the church, vol. i, p. 57. 2. chapter 31. 3. this was doubtless moroni, as he was the custodian of the plates. 4. _history of the prophet joseph_, by lucy smith, ch. 31. 5. history of the church, vol. i, pp. 18, 19. 6. _history of the prophet joseph_, by lucy smith, ch. 31. 7. history of the church, vol. i, pp. 54, 55. 8. in the first edition of the book of mormon where the testimony appears at the close of the volume instead of at the beginning of the work, as in the current editions, the names stand thus; (second edition the same):- christian whitmer, jacob whitmer, peter whitmer, jr., john whitmer, hiram page, joseph smith, sr., hyrum smith, samuel h. smith; instead of in a double column as in our current editions. by the way, in passing, it may not be amiss to state that some importance is attached to the arrangement of the names in our current edition, for the reason that if read across the page instead of down the columns, then page and the members of the smith family alternate with the witnesses, supposedly to divert attention from the fact that the witnesses, excepting hiram page, were of but two families! such is the conclusion at least of one profound (!) critic of the book of mormon. 9. doc. and cov., sec. 30. 10. _latter-day saints biographical encyclopaedia_, p. 278. 11. _history of the prophet joseph_, by lucy smith, ch. 19. 12. history of the church, vol. i, p. 15. 13. see doc. and cov., sec. 11. 14. _rise and fall of nauvoo_, p. 146; also history of the church, vol. ii, p. 338. 15. book of mormon, ether 12:36-38. also doc. and cov. 135:5. chapter xxi. direct external evidence--reflections on the testimony of the eleven witnesses. doubtless the lord had his own purpose to subserve in giving different kinds of testimony--divine and human--to the same truth. the testimony of the three witnesses, attended as it was by such remarkable displays of supernatural power, he knew would be opposed from the very circumstance of its being supernatural. it cannot be but that god fore-knew of the rise of that so-called "rational criticism" of divine things which would resolve inspired dreams, visions, revelations and the administration of angels into hallucinations, brought about first by an inclination to believe in the miraculous, (and "ordinarily," argue the "rational critics," "expectation is the father of its object.") [1] supplemented by the theory of self-deception, self-hypnosis or hypnotic influence of others. this particular school of philosophers took its rise in the last century, and in the twentieth is much in vogue. it will be remembered that the starting point with "rational criticism" (and in that term is included the so-called "higher criticism") is unbelief in what is commonly called the miraculous, and if the followers of that school do not deny the possibility of the miraculous, they at least say that it has never been proven; and further, they hold that "a supernatural relation"--such as the testimony of the three witnesses to the book of mormon, for instance--"cannot be accepted as such, that it always implies credulity or imposture." [2] what chance, then, would the testimony of the three witnesses have with those who regard it as "an absolute rule of criticism to deny a place in history to narratives of miraculous circumstances?" this, they hold, "is simply the dictation of observation. such facts have never been really proved. all the pretended miracles near enough to be examined are referable to illusion or imposture!" [3] nor is this the climax of their absurdity, but they hold that the very "honesty and sincerity" of those who testify to the miraculous make them all the more untrustworthy as witnesses! i know this seems incredible; but what will be thought when i set down my authority for the statement, and it is learned that i quote no mere blatant declaimer against religion, nor any one of the many careless, or ill-informed writers of the so-called "rational school of critics," but the sober-minded, and earnest man of science, the late professor huxley? the statement quoted is from his paper on "the value of witnesses to the miraculous." [4] in the course of treating upon some statements made by one eginhard (eighth century a.d.), concerning miraculous events connected with ss. marcellinus and petrus, the professor takes occasion to bear testimony to the high character, acute intelligence, large instruction and sincerity of eginhard; then speaking of him as a witness to the miraculous, makes this astonishing statement: it is hard upon eginhard to say, but it is exactly the honesty and sincerity of the man which are his undoing as a witness to the miraculous. he himself makes it quite obvious that when his profound piety comes on the stage, his goodness and even his perception of right and wrong make their exit. in another paper to the same magazine, three months later, the professor, writing practically on the same subject, says: where the miraculous is concerned, neither undoubted honesty, nor knowledge of the world, nor proved faithfulness as civil historians, nor profound piety, on the part of eye witnesses and contemporaries affords any guarantee of the objective truth of their statements, when we know that a firm belief in the miraculous was ingrained in their minds, and was the presupposition of their observations and reasonings. [5] this school of critics--and its following is much larger than is generally admitted--in this arbitrary way gets rid of the miracles of both the old and the new testament. the resurrection of jesus, to them, is but a figment of the over-wrought minds of his disciples; and has no better foundation than the dreams and light visions of women, foremost among whom is mary of magdala, [6] the once possessed. the glorious departure of jesus from the midst of his disciples, on mount olivet--after the resurrection--is merely a collective hallucination, an illusion--"the air on these mountain tops is full of strange mirages!" [7] the display of god's power on the day of pentecost as revealed in the acts of the apostles, is a thunderstorm. [8] the speaking in tongues by the apostles on the same occasion and thereafter in the church, is but the ecstatic utterance of incoherent sounds mistaken for a foreign language; while prophecy is but the fruit of mental excitement, a sort of ecstatic frenzy. [9] with views such as these quite prevalent in christendom, relative to miraculous events, it is but to be expected that the testimony of the three witnesses would be accounted for on some similar hypothesis. the early anti-mormon writers generally assumed a conspiracy between joseph smith and the witnesses to the book of mormon, and hence accorded no importance [10] to the testimony of either group--the three or the eight. later, however, the force of the testimony of the witnesses persisting, and pressing for an explanation which the theory of conspiracy and collusion did not satisfy, there began to be advanced the theory that probably joseph smith had in some way deceived the witnesses and thus brought them to give their testimony to the world. "either these witnesses were grossly deceived by a lying prophet," says daniel p. kidder, who wrote an unfriendly book against the church in 1843, "or else they wickedly and wilfully perjured themselves, by swearing to what they knew to be false." "the former," he adds, "although not very creditable to their good sense, is yet the more charitable opinion, and is rendered probable by the fact, that hundreds have been deceived in the same way. it is confirmed, moreover, by the well-known mental phenomenon, that to individuals accustomed to disregard the laws of veracity, truth and falsehood are alike. they can as easily persuade themselves of the one as of the other." [11] also the rev. henry caswell, professor of divinity in kemper college, missouri, writing in 1843, said: he [joseph smith] then persuaded [martin] harris to believe, that in some sense he actually beheld the wonderful plates. there was a worthless fellow named oliver cowdery, residing in the neighborhood, a school teacher by profession, and also a baptist preacher, who, together with one david whitmer, was similarly persuaded by our ingenious prophet. [12] professor j. b. turner, of illinois college, jacksonville, illinois, in his "mormonism in all ages" (1842), takes practically the same position, but goes a step further and undertakes to explain how the prophet "deceived" the witnesses, or how he "persuaded" them to believe, "in some sense," that they had actually beheld "the wonderful plates." in doing this the professor quotes the revelation given through the prophet, in june, 1829, to oliver cowdery, david whitmer, and martin harris, previous to their viewing the nephite plates. [13] also the revelation to martin harris in which he is promised that he shall be a witness to the truth of the book of mormon. [14] in the revelations cited the lord promises these men that they shall view the nephite record; and directs what they shall say after they have seen and heard the things promised. because some of the phraseology of these revelations is found also in the testimony of the three witnesses, the professor rushes to the conclusion that the witnesses never really saw the vision, nor heard the voice of god as promised, but were persuaded to accept these revelations through joseph smith as their witness to the truth of the book of mormon. in other words professor turner's theory is that the witnesses had no other evidence than the word of joseph smith for the existence of the plates and other sacred things connected with them! and he triumphantly exclaims: here, then, is the mighty power of god, the angel, and voice of the lord, which revealed such marvels in 1830, all concentrated in the person, and pouring from the mouth of the lord's prophet in 1829. * * * * the whole, then, of this mighty array of bombast, nonsense, and blasphemy, resolves itself into this: "joe smith is not only 'author and proprietor' of the book of mormon, as both he and his witnesses declare, but he is also 'power of god,' 'angel,' 'voice,' 'faith,' 'eyes,' 'ears,' and 'hands' for the witnesses themselves; that is, all the evidence the world has for the book of mormon, after all this bluster, is 'joe smith's say so.' he says that god instructs him, he instructs the witnesses and the witnesses instruct the world. _quod erat demonstradum_!" (p. 179.) undoubtedly the "illinois college" of the great state of illinois was to be congratulated upon having as its chief professor, in 1842, a man of such acuteness of intelligence and profoundness of wisdom! nor was governor thomas ford, when, some years later, he wrote the history of illinois, to be out-done by a mere professor of "illinois college;" and therefore advanced what he had heard concerning the manner in which the testimony of the witnesses was obtained. the governor's peculiar relation to "mormonism," no less than his exalted political station in illinois, as also the fact that he is one of the principal historians of that very great state of the american union, justifies me in setting down what he has said upon the subject in hand: it is related that the prophet's early followers were anxious to see the plates; the prophet had always given out that they could not be seen by the carnal eye, but must be spiritually discerned; that the power to see them depended upon faith, and was the gift of god to be obtained by fasting, prayer, mortification of the flesh, and exercise of the spirit; that so soon as he could see the evidence of a strong and lively faith in any of his followers, they should be gratified in their holy curiosity. he set them to continual prayer, and other spiritual exercises, to acquire this lively faith by means of which the hidden things of god could be spiritually discerned; and at last, when he could delay them no longer, he assembled them in a room, and produced a box, which he said contained the precious treasure. the lid was opened; the witnesses peeped into it, but making no discovery, for the box was empty, they said, "brother joseph, we do not see the plates." the prophet answered them, "o ye of little faith! how long will god bear with this wicked and perverse generation? down on your knees, brethren, every one of you, and pray god for the forgiveness of your sins; and for a holy and living faith which cometh down from heaven." the disciples dropped to their knees, and began to pray in the fervency of their spirit, supplicating god for more than two hours with fanatical earnestness; at the end of which time, looking again into the box, they were now persuaded that they saw the plates. the governor then very sagely remarks, with a modesty so worthy to keep company with the exalted intelligence that could stoop to detail such mere drivel as above: i leave it to philosophers to determine whether the fumes of an enthusiastic and fanatical imagination are thus capable of binding the mind and deceiving the senses by so absurd a delusion. [15] inadequate as these theories are to account for the testimony of the three witnesses, and contemptible as they are for their childishness, they do not fail of more modern advocates. in 1899 a work published by the appletons, which, while it was a work of fiction, was nevertheless an earnest effort to account for joseph smith on some other basis than that of his being a conscious fraud, wickedly bent on deceiving mankind, adopted the theory that "smith was genuinely deluded by the automatic freaks of a vigorous but undisciplined brain, and that yielding to these he became confirmed in the hysterical temperament, which always adds to delusion, self-deception, and to self-deception half-conscious fraud. in his day it was necessary to reject a marvel or admit its spiritual significance; granting an honest delusion as to his visions and his book, his only choice lay between counting himself the sport of devils or the agent of heaven; an optimistic temperament cast the die." [16] it remained, however, for the year of grace 1902 to witness the setting forth of these theories under the learned formulas of a scientific treatise, in which the testimony of the witnesses received special consideration. mr. i. woodbridge riley, the author of the work referred to, after quoting the account of the exhibition of the plates by the angel to the three witnesses, as related in the history of joseph smith, [17] regards the duty before him to be to find to what degree the manifestations are explicable on the grounds "of subjective hallucination, induced by hypnotic suggestion." [18] mr. riley proceeds to show that the prophet possessed "magnetic power," and that the witnesses were "sensitive subjects," and then says: given, then, such an influence, and sensitive subjects, and mental suggestion could produce anything in the way of illusion. thus the explanation is subjective, not objective; it was captivation but not fascination; there was leader and led, and the former succeeded in inducing in the latter all the phantasmagoria of religious ardor. * * * * again, the vision of the plates may be related in a larger way with what has gone before. of the three classes of hallucinations, two have already been explicated. joseph's father had the ordinary hallucination of dream; his grandfather that which persists into the waking state. the vision of the three witnesses is that form of hallucination which may occur either in the normal state, or be induced in the state of light hypnosis. the former is exemplified in day dreams; it is largely self-induced and implies some capacity or visualizing. the latter may also occur with the eyes open, but it is induced by the positive suggestion of another. * * * * * as the hypnotized soldier will hear the voice of his old commander, or the devout french peasant see his patron saint, so was it in these manifestations. the ideas and interest which were uppermost in the mind were projected outwards. harris had received the first "transcription of the gold plates;" whitmer had been saturated with notions of ancient engravings; cowdery, for weeks at a time, had listened to the sound of a voice translating the record of the nephites. when the voice was again heard in the grove, when the four sought "by fervent and humble prayer to have a view of the plates," there is little wonder that there arose a psychic mirage, complete in every detail. furthermore, the rotation in prayer, the failure of the first two attempts, the repeated workings of the prophet over the doubting harris, but served to bring out the additional incentives to the hypnotic hallucination. [19] thus "rational criticism" would explain away the testimony given by the three witnesses. the vision of the plates, of the angel, the glory of god that shone about the witnesses, the voice of god from the midst of the glory--all was illusion, hallucination produced by mental suggestion, on the part of the prophet. all was chimerical, a mental mirage! but what of the testimony of the eight witnesses--all so plain, matter-of-fact, straight-forward and real? how shall that be accounted for? here all the miraculous is absent. it is a man to man transaction. neither superstition, nor expectation of the supernatural can play any part in working up an illusion or mental mirage respecting what the eight witnesses saw and handled. their testimony must be accounted for on some other hypothesis than that of hallucination. and indeed it is. some regard it as a mere fabrication of interested parties to the general scheme of deception. this, however, is an arbitrary proceeding, not warranted by a just treatment of the facts involved. others, impressed with the evident honesty of the witnesses, or not being able to account for the matter in any other way, admit that joseph smith must have had plates which he exhibited to the eight witnesses, but deceived them as to the manner in which he came in possession of them. of the latter class is pomeroy tucker, whose home during the coming forth of the book of mormon was at palmyra, where the book was printed, and who claims a personal acquaintance with the prophet and all his associates in the work at palmyra. he refers to the fact of metallic plates covered with hieroglyphics having been discovered in various parts of the country, making special mention of some found in mexico by professor rafinesque, and mentioned by the professor in his _asiatic journal_ for 1832; and some others found in pike county, illinois, a cleansing of which by sulphuric acid brought out the characters engraven upon them very distinctly. mr. tucker then says: smith may have obtained through rigdon (the literary genius behind the screen) one of these glyphs, which resemble so nearly his description of the book he pretended to find on mormon hill [cumorah]. for the credit of human character, it is better at any rate to presume this, and that the eleven ignorant witnesses were deceived, by appearances, than to conclude that they wilfully committed such gross moral perjury before high heaven as their solemn averments imply. [20] rev. william harris, writing in 1841, while not admitting the honesty of the witnesses himself, suggests, nevertheless, the possibility of joseph smith deceiving the eight witnesses by presenting to them plates of his own manufacture: now, even admitting, for the sake of argument, that these witnesses are all honest and credible men, yet what would be easier than for smith to deceive them? could he not easily procure plates to be made, and inscribe thereon a set of characters, no matter what, and then exhibit them to his intended witnesses as genuine? what would be easier than thus to impose on their credulity and weakness? and if it were necessary to give them the appearance of antiquity, a chemical process could easily effect the matter. [21] so daniel p. kidder, writing in 1842, says, in commenting on the testimony of the witnesses: that these men may have seen plates is very possible. * * * * * that smith showed them plates, which to ignorant men had the appearance of gold, is easy enough to be believed; and if he had manufactured the same, it would have been no great stretch of ingenuity. [22] professor j.b. turner, writing in 1842, adopts the same theory with reference to the testimony of the eight witnesses: we are not only willing, but anxious to admit that smith did show some plates of some sort; and that they [the eight witnesses] actually testify to the truth, so far as they are capable of knowing it. [23] so john hyde, [24] 1857: every careful reader must be compelled to admit that smith did have some plates of some kind. smith's antecedents and subsequents, show that he did not have genius sufficient to originate the whole conception, without some palpable suggestion. the having chanced to have found some plates in a mound, as wiley found his, or as chase discovered smith's "peepstone," would be just such an event as would suggest every peculiar statement smith made about his plates, at the same time account for what is known; and, therefore, it is more than reasonable to conclude that smith found his plates while digging gold. this entirely destroys all the shadow of argument so laboriously compiled by the "mormon" apologists, which, even without this, although their strongest argument, only proves that he had some plates, but at the same time has no force of proof as to smith's obtaining them from an angel. [25] professor riley, with some other anti-"mormon" writers, suggests the possibility of collective hypnotization in the case of the eight as well as in that of the three witnesses: and hypnotization produced both visual and sense illusion; but it is only a suggestion. while maintaining, with the utmost confidence the mental mirage theory, induced by hypnotic suggestion, as an adequate accounting for the testimony of the three witnesses, he can only suggest it as a possible solution of the testimony of the eight witnesses, and inclines rather to the theory of "pure fabrication." "it is a document," he remarks, "due to the affidavit habit." [26] as for the rest of the anti-"mormon" critics on this point, they adopt the pure fabrication theory, or admit that the prophet joseph had in his possession some kind of plates which he either manufactured or accidentally discovered in his alleged searching after hidden treasures for some of his employers, and which he really exhibited to the eight witnesses. but why have the "pure fabrication" theory to account for the testimony of the eight witnesses, and the "mental hallucination" theory to account for the testimony of the three? if the testimony of the eight is pure fabrication is not the testimony of the three pure fabrication also? or, at least, is it not most likely to be so? for if conscious fraud, and pure fabrication lurks anywhere in joseph smith's and the eleven witnesses' account of the coming forth of the book of mormon, would it not exist throughout the whole proceeding? professor turner, already twice quoted, in admitting that the prophet had in his possession some sort of plates, which he showed the eight witnesses, says that he is anxious to make the admission "in order to keep up the just and charitable equilibrium between the knaves and fools in 'mormonism' and the world at large. three to eight is at once a happy and reasonable proportion. we will not disturb it. it is gratifying to human philanthropy to be able to account for all the facts in the case by this charitable solution." this sarcasm, however, is not a "solution;" nor is it refutation of the testimony of the witnesses; nor is it argument; nor anything but the fuming of a small mind; yet it is the only "reason" i have ever heard advanced for adopting the hallucination theory in the case of the three witnesses, and either the pure fabrication or deception theory in the case of the eight witnesses. the testimony of the three and the eight witnesses, respectively, stands or falls together. if the pure fabrication theory is adopted to explain away the testimony of the eight witnesses, there is no reason why it should not be adopted to explain away the testimony of the three. but every circumstance connected with the testimony of all these witnesses, as we have seen, cries out against the theory of "pure fabrication." it is in recognition of the evident honesty of the three witnesses that the theory of mental hallucination is invented to account for their testimony; as it is also the evident honesty of the eight witnesses that leads to the admission by many anti-"mormon" writers that joseph smith must have had some kind of plates which he exhibited to the eight witnesses, though he may not have obtained them through supernatural means. the theory of pure fabrication of the testimony of the witnesses is absolutely overwhelmed by the evidence of their honesty. the hallucination theory breaks down under the force of the matter-of-fact testimony of the eight witnesses, from which all possible elements of hallucination are absent. the manifestation of the divine power, through which the three witnesses received their testimony, destroys the theory of deception alleged to have been practiced by the prophet on the credulity of the eight witnesses by exhibiting plates either manufactured by himself or accidentally discovered. such, then, is the force of this direct testimony of the eleven witnesses to the truth of the book of mormon--the testimony of the three and the eight when considered together. it is so palpably true that it cannot be resolved into illusion or mistake. it is so evidently honest that it cannot be resolved into pure fabrication. it is of such a nature that it could not possibly have been the result of deception wrought by the cunning of joseph smith. there remains after these but one other theory: "the witnesses were honest." they saw and heard and handled what they say they saw, and heard, and handled. their testimony stands not only unimpeached, but unimpeachable. footnotes 1. renan, _the apostles_, p. 67 and note 46. 2. renan, _life of jesus_, introduction, p. 14; also new witnesses, vol. i, chapter 1. 3. renan, _the apostles_, p. 37. 4. _the nineteenth century_, march, 1889. 5. _the nineteenth century_, june, 1889. professor huxley's papers quoted here will also be found in _agnosticism and christianity_, pp. 84, _et seq._ and 96 _et seq._ 6. renan closes his treatise upon this subject as follows: "the glory of the resurrection, then, belongs to mary of magdala. after jesus it is mary who had done most of the foundation of christianity. the shadow created by the delicate sensibility of magdalene wanders still on the earth. queen and patroness of idealists, magdalene knew better than any one how to assert her dream, and impose on every one the vision of her passionate soul. her great womanly vision: 'he has risen,' has been the basis of the faith of humanity. away, impotent reason! apply no cold analysis to this _chef d'oeuvre_ of idealism and of love. if wisdom refuses to console this poor human race, betrayed by fate, let folly attempt the enterprise. where is the sage who has given to the world as much joy as the possessed mary of magdala?"--_the apostles_, p. 61. 7. renan. he thus tells the story of the appearing of jesus to the five hundred brethren at once: "more than five hundred persons were already devoted to the memory of jesus. in the absence of the lost master, they obeyed the chief of the disciples, and above all, peter. one day when following their spiritual chiefs, the galileans had climbed one of the mountains to which jesus had often led them, they fancied they saw him again. the air on these mountain tops is full of strange mirages. the same illusion which had previously taken place in behalf of the more intimate of the apostles [he refers to the transfiguration, matt. 17] was produced again. the whole assembly imagined that they saw the divine spectre displayed in the clouds; they fell upon their faces and worshiped." _the apostles_, p. 76. 8. renan. this is his "rational" (!) conception of the event: "one day when they were assembled together a thunder storm arose. a violent wind burst the windows open--the sky seemed on fire. thunder storms in those countries are accompanied by wonderful illuminations; the atmosphere is furrowed, as it were, on every side with garbs of flame. whether the electric fluid had penetrated into the very chamber itself or whether a dazzling flash of lightning had suddenly illuminated all their faces, they were convinced that the spirit had entered, and that he was poured out upon the head of each one of them under the form of tongues of fire." _the apostles_, p. 95. 9. renan, _the apostles_, p. 98 _et seq._ 10. thus alexander campbell in _millennial harbinger_, vol. ii, (1831) pp. 86-96. also _howe's mormonism_ (1834). he thinks the witnesses incompetent, "nor will any one disagree with us, when we shall have proven that the book of mormon was a joint speculation between the 'author and proprietor.' [joseph smith is alluded to] and the witnesses," ch. 7. 11. _mormonism and the mormons_, by daniel p. kidder, pp. 54, 55. 12. _prophet of the nineteenth century_, p. 46. 13. doc. and cov. sec. 17. 14. doc. and cov. 5:24-26. 15. _hist. illinois_, (ford) pp. 257-8. 16. _the mormon prophet_, by lily dougall, preface, p. 7. 17. history of the church, vol. i, pp. 54, 55. 18. "_the founder of mormonism_. a psychological study of joseph smith, jr., by i. woodbridge riley, one time instructor in english, new york university," (dodd, mead & company, new york, 1902). it cannot be denied that mr. riley's book is an ingenious work, and bears evidence of wide erudition, and an intimate knowledge of the subject. mr. riley's treatise, a book of 426 pages, was offered to the philosophical faculty of yale university as a thesis for the degree of doctor of philosophy. his materials were also used in 1898 for a "master of art" thesis on the "metaphysics of mormonism." the book has an introductory, preface, by professor george trumbull ladd, of yale university, commending the work by laudatory praise of it. the author himself explains that his aim is "to examine joseph smith's character and achievements from the standpoint of recent psychology." he makes a careful pathological study of the ancestors of the prophet, and reaches the conclusion that joseph smith's "abnormal experiences" (meaning his visions, revelations and visitations of angels) are the result of epilepsy. this is his working hypothesis in accounting for joseph smith, supplemented by what he considers is the prophet's unconscious liability to self-hypnosis, and his hypnotic power over others sufficient to make them partakers in his own vivid hallucinations. the hypothesis is an adroitly conceived one, and worked out on lines of sophistry that by many will be mistaken for sound reasoning. the whole theory is overthrown, however, by the work the prophet achieved, the institution he founded, the church, the religion he established, the philosophy he planted; all of which to madness would be impossible; besides, as remarked by m. renan, "hitherto it has never been given to aberration of mind to produce a serious effect upon the progress of humanity." _life of jesus_, p. 105. an extended review of mr. riley's book will be found in the author's work, _defense of the faith and the saints_, pp. 39-61. 19. _the founder of mormonism_, by i. woodbridge riley, pp. 226, 227, 228. 20. _origin, rise, and progress of mormonism_, by pomeroy tucker, p. 75. 21. _mormonism portrayed_, by rev. william harris, pp. 410. 22. _mormonism_, kidder, pp. 52, 53. 23. _mormonism in all ages_, turner, p. 178. 24. _mormonism, its leaders and designs_, by john hyde, jr., pp. 269, 270. 25. _mormonism, its leaders and designs_, by john hyde, jr., pp. 269, 270. 26. _the founder of mormonism_, pp. 228-231. chapter xxii. the testimony of incidental witnesses. in addition to the testimony of the three witnesses and the testimony of the eight witnesses to the fact that joseph smith was in possession of the nephite plates, the urim and thummim and the breast plate, i present also the testimony of persons who may be said to have become acquainted with these facts in an incidental way. when the strong sympathy and mutual confidence subsisting between the prophet and his mother, lucy smith, is taken into account, it would be more than passing strange if she did not in some substantial way have personal knowledge of her son being in possession of the nephite plates, and the things found with them. that she had this knowledge appears in the sequel. in 1845, while residing at nauvoo "mother smith," as she was affectionately called by the saints, dictated her memoirs to mrs. martha jane knowlton coray, which are now published under the title _history of the prophet joseph, by his mother, lucy smith_. [1] in her account of her son's movements on the night of the 21st, and the morning of the 22nd of september, 1827--the day joseph smith obtained possession of the nephite record--lucy smith states that in consequence of having visitors at their home--these visitors were mr. joseph knight and mr. josiah stoal--she was detained until past midnight of the 21st, in her domestic duties; that while so engaged joseph came to her and asked if she had a chest with a lock and key. she surmised instantly for what use he wanted it, for evidently the family knew the appointed time had come to secure the plates. a few minutes after this emma smith, the prophet's wife, passed through the room, dressed for riding, and a few minutes later she and joseph departed with the horse and wagon of one of their guests, mr. joseph knight. the family was astir early in the morning and mr. knight was somewhat exercised on finding his horse gone, and mother smith did not feel at liberty to say who had taken him. meantime the prophet joseph returned with the horse and wagon. and now the statement of the prophet's mother: i trembled so with fear, lest all might be lost in consequence of some failure in keeping the commandments of god, that i was under the necessity of leaving the room in order to conceal my feelings. joseph saw this, and said, "do not be uneasy, mother, all is right--see here i have got a key." i knew not what he meant, but took the article of which he spoke into my hands, and examined it. he took it again and left me, but said nothing respecting the record. * * * * that of which i spoke, which joseph termed a key, was indeed, nothing more nor less than the urim and thummim, and it was by this that the angel showed him many things which he saw in vision; by which also he could ascertain, at any time, the approach of danger, either to himself or the record, and on account of which he always kept the urim and thummim about his person. [2] after relating the particulars about the prophet bringing home the plates and securing them, she makes the following statement: soon after this, he came in from work, one afternoon, and after remaining a short time, he put on his great coat, and left the house. i was engaged at the time, in an upper room, in preparing some oilcloths for painting. [3] when he returned, he requested me to come down stairs. i told him that i could not leave my work just then; yet, upon his urgent request, i finally concluded to go down and see what he wanted, upon which he handed me the breast plate spoken of in his history. it was wrapped in a thin muslin handkerchief, so thin that i could feel its proportions without any difficulty. it was concave on one side and convex on the other, and extended from the neck downwards, so far as the center of the stomach of a man of extraordinary size. it had four straps of the same material, for the purpose of fastening it to the breast, two of which ran back to go over the shoulders, and the other two were designed to fasten to the hips. they were just the width of two of my fingers, (for i measured them), and they had holes in the end of them, to be convenient in fastening. after i had examined it, joseph placed it in the chest with the urim and thummim. [4] i next call attention to a statement made by parley p. pratt concerning an item of experience when performing a brief mission among some branches of the church in western new york, in company with the prophet joseph. he says: arriving in geneseo, we met with the other elders who had started from kirtland on the same mission, and with others who were local, and held a general conference. among those whose hospitality we shared in that vicinity (geneseo) was old father beaman and his amiable, interesting family. he was a good singer, and so were his three daughters; we were much edified and comforted in their society, and were deeply interested in hearing the old gentleman and brother joseph converse on their early acquaintance and history. he [beaman] had been intimate with joseph before the first organization of the church; and assisted him in preserving the plates of the book of mormon from the enemy, and had at one time had them concealed under his own hearth. [5] in consequence of the worldly circumstances of his father, the prophet was under the necessity, at times, of finding employment away from home. in the month of october, 1825, he hired with an old gentleman by the name of josiah stoal, who lived in chenango county, in the state of new york, and was put to work, with other hands, by the old gentleman, to search for a silver mine which the traditions of the neighborhood said had been opened by the spaniards near harmony, susquehanna county, state of pennsylvania. it was here that the prophet made the acquaintance of the knights, who were well-to-do-farmers and millers in that neighborhood. it appears from all the circumstances that the prophet took josiah stoal and joseph knight into his confidence, [6] as to the time when he was to receive the plates of the book of mormon, and hence their presence at the smith residence on the morning of the 22nd of september, 1827. messrs. knight and stoal had business at rochester, new york, and in leaving their home in chenango county, so timed their journey that they arrived at the smith residence on the 20th of september and remained there for a number of days; [7] and were not only present when joseph smith obtained the records, but were there when he brought them to the house a day or two later. and now the testimony of mr. stoal. under date of december 19, 1843, a mrs. martha l. campbell, writing to the prophet joseph smith, at the request of mr. stoal, and for him, says: brother smith:- by request of brother stoal i now sit down to write you. he is quite unwell, and is sometimes fearful that he cannot stand it through the winter, and wishes me to say to you that he wants your prayers and the prayers of all the saints for the recovery of his health to enable him to gather among the saints; and he also wishes to know if you could receive him as a brother. he says he shall come out [to nauvoo] next spring if he lives and has health to endure the journey. he says if he remains as well as [at] present he shall venture to start. he says he has never staggered at the foundation of the work, for he knew too much concerning it. if i understood him right he was the first person that took the plates out of your hands the morning you brought them in, and he observed, blessed is he that sees and believeth, and more blessed is he that believeth without seeing, and he says he has seen and believeth. he seems anxious to get there [to nauvoo] to renew his covenants with the lord. [8] the whole letter is of interest, but this is the only part bearing upon the book of mormon, and is referred to as testimony for this reason: it is a wholly undesigned incident in connection with the coming forth of the work, and is one which occurs under circumstances that render it of first rate importance as testimony. it is a fact directly stated in the history of mother lucy smith that josiah stoal and joseph knight were guests at the homestead of the smiths from the 20th to the 24th, or 25th of september, 1827; and now a letter written on december 19, 1843, sixteen years later, without any design whatever of corroborating the fact of lucy smith's statement, also says that josiah stoal was at the smith residence, and that he received the plates from the hands of the prophet, on the occasion of his bringing them home, remarking at the time, "blessed is he that seeth and believeth, and more blessed is he that believeth without seeing." so there can be no question but what josiah stoal had the most palpable evidence that joseph smith had the nephite record; and sixteen years afterwards, though he had neglected his privileges as a member of the church, and had not followed her fortunes, yet he reaffirms his faith in the work which the book of mormon may be said to have inaugurated, and declares that he has "never staggered at the foundation of the work, for he knew too much concerning it." that is, he had too strong evidence of the reality of those facts in which the work had its origin to doubt their truth. i have laid much stress, but not without good reason, upon the direct testimony of the three witnesses and the eight witnesses to the truth of the book of mormon; and, of course, their testimony must forever stand as of first importance in the direct external evidences of the book, but i confess also that this incidental testimony appeals strongly to me, and when i think how in harmony it all is with the circumstances surrounding the coming forth of the book of mormon, to my mind it wonderfully strengthens the direct statements of the other witnesses. footnotes 1. see _improvement era_, vol. v. mother smith's memoirs were first published by orson pratt in liverpool, england, in 1853, under the title _biographical sketches of joseph smith, the prophet, and his progenitors for many generations_. as "mother smith" dictated chiefly from memory, there were some inaccuracies in her work, as first published by elder orson pratt. afterwards the work was corrected by a committee of which the late george a. smith, church historian, was chairman. it is this revised copy from which the _era_ edition was published in 1902, and which is cited in these notes. 2. _history of the prophet joseph_, by lucy smith, ch. 23. 3. lucy smith followed the business of hand painting oilcloth covers for tables, stands, etc., see her _history of the prophet joseph_, ch. 17. 4. _history of the prophet joseph_, by lucy smith, ch. 24. 5. _autobiography of parley p. pratt_, p. 117. 6. the fact that the prophet took these two men into his confidence is supported by the testimony of mr. john reid, esq., in a speech before the state convention held in nauvoo, at which joseph smith was nominated to be president of the united states. mr. reid had known the prophet in an early day when he was working for mr. stoal in chenango county, and thus speaks of him: "after living in that neighborhood about three years, enjoying the good feelings of his acquaintances, as a worthy youth, he told his particular friends that he had had a revelation from god to go to the west about eighty miles, to his father's, in which neighborhood he would find hid in the earth an old history written on golden plates, which would give great light and knowledge concerning the destiny of all nations, kindreds, and tongues; he said that he distinctly heard the voice of him that spoke. joseph knight, one of the fathers of your church, a worthy man and my intimate friend, went with him. * * * in a few days his friends returned with the glad news that joseph had found the plates and had gone down to his father-in-law's for the purpose of translating them." _history of the church_, vol. i, p. 94. 7. _history of the prophet joseph_, by lucy smith, ch. 23. 8. the original of mrs. campbell's letter is on file at the church historian's office, package 4. chapter xxiii. the probability of joseph smith's story of the origin, translation and final disposition of the plates of the book of mormon. i. _the ministration of angels is neither unscriptural nor unreasonable._ by the probability of joseph smith's story, i mean, of course, the probability of moroni revealing the existence of the book of mormon to him; of moroni's delivering to him the plates and the urim and thummim; of the prophet's translating the record by the gift and power of god, by means of the urim and thummim; of his returning the plates to moroni, who to this day, doubtless, has them under his guardianship. i am aware of the fact that the miraculous is usually regarded with suspicion; that such a thing as the ministration of angels in what are called these "hard and scientific times" is generally scouted by most of those who make any pretensions to science; that a school of writers has arisen whose main slogan in the search of truth is that the miraculous is the impossible, and that all narratives which include the miraculous are to be rigidly rejected, as implying credulity or imposture; [1] that even professed believers in the bible, who accept as historically true the bible account of the ministration of angels, insists that the age in which such things occurred has long since passed away, and that such ministrations are not to be expected now. but on this subject the word of god stands sure. according to that word there have been ministrations of angels in times past; and there will be such ministrations to the last day of recorded time. as to the ministration of angels in the past, according to holy scripture, the reader will remember the circumstance of angels, together with the lord, visiting abraham at his tent-home in the plains of mamre, and partaking of his hospitality; of the appearance of angels to direct the flight of lot from one of the doomed cities of the plain; of jacob's physical contact with the angel with whom he wrestled until the breaking of the day; of the angel who went before the camp of israel in their march from bondage; and scores of other instances recorded in the old testament where heavenly personages co-operated with men on earth to bring to pass the holy purposes of god. of instances in the new testament, the reader will recall the ministration of the angel gabriel to zacharias, announcing the future birth of john the baptist; of the angel who appeared to mary to make known the high honor bestowed upon her in becoming the mother of our lord jesus; of the appearance of moses and elias to the savior and three of his disciples, to whom they ministered; of the angel who rolled away the stone from the mouth of the sepulchre, and announced the resurrection of the savior; of the men in white (angels), who were present at the ascension of jesus from the midst of his disciples, and announced the fact that the time would come when that same jesus should come again to the earth in like manner as they had seen him go into heaven; of the angel who delivered peter from prison, and a dozen other instances where angels co-operated with men in bringing to pass the purposes of god in the dispensation of the meridian of time. with reference to the angels who in ages future from that in which the apostles lived ministering to men and co-operating to bring to pass future purposes of god, the reader will recall the saying of the savior concerning the gathering together of the elect in the hour of god's judgment: "and he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." [2] he will recall, also, the promise in malachi concerning the same times: "behold, i will send you elijah the prophet before the coming of the great and dreadful day of the lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest i come and smite the earth with a curse." [3] he will recollect the promised coming of the angel to restore the gospel in the hour of god's judgment, concerning whom john says: "and i saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, fear god, and give glory to him: for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of water." [4] also the angel who will declare the fall of babylon: "and there followed another angel, saying, babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. and the third angel followed them, saying with a loud voice, if any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of god." [5] "and after these things i saw another angel come down from heaven, having great power; and the earth was lighted with his glory. and he cried mightily with a strong voice, saying, babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit." [6] the reader of the scriptures, i say, will readily recall all these ministrations of angels, future from the time in which the sacred writer recorded them, as also the promise of the ministration of many other angels, in bringing to pass the great things of god in the last days, even to the gathering together in one all things in christ. [7] it cannot be held to be unscriptural, then, when joseph smith claimed that by the ministration of angels he received a revelation from god--a dispensation of the gospel. but what shall we say to that very large number of people who do not believe the bible? how shall we so appeal to them as to secure their attention in these matters? addressing himself to those who questioned at least the likelihood of the resurrection, paul asked: "why should it be thought a thing incredible with you, that god should raise the dead?" so say i respecting those who do not believe in the bible, but pride themselves on accepting and believing all those things established by the researches of men--by science.--why should it be thought a thing incredible by them that angels should visit our earth in order to communicate knowledge not otherwise, perhaps, obtainable? our scientists live in the midst of ascertained facts respecting the universe, so that interplanetary communication ought to be looked upon as a thing so rational that to doubt its probability would be esteemed as folly? a word as to this proposition: of the change of view respecting our own earth and its relations in the universe, i have already spoken [8] in some detail. i have considered the transition from the conception of the earth as the center of the universe, with the sun, the moon and all the stars brought into existence for its convenience, or beauty, or glory, to the conception of the earth as one of the smaller planets of a group moving regularly about the sun as their center, and the probability of each fixed star being the center of such a group of planets. the ascertained existence of millions of other suns than ours, evidently the centers of planetary systems, being granted, the view that these planets are the habitation of sentient beings seems a concomitant fact so probable that one is astonished, if not a little provoked, at that conservatism which hesitates to accept a hypothesis so reasonable in itself, and so well sustained by the analogy of the existence of sentient beings on our own planet. the astronomers tell us some of these fixed stars--these suns that are probably the centers of planetary systems--have existed for hundreds of thousands of years, for so distant are they from us in space that it would require that period of time for their light to reach our earth, hence they must have existed all that time. it is evident, then, that some of them may be many times older than our sun; so, too, are the planets that encircle them. from this conclusion to the one that the sentient beings that doubtless dwell upon these planets are far in advance of the inhabitants of our earth, intellectually, morally, spiritually and in everything that makes for higher development, and more perfect civilization, is but a little step, and rests on strong probability. from these conclusions, again, to the conceived likelihood of the presiding intelligences on some of these worlds to which our earth may sustain peculiar relations of order or affinity--having both the power and the inclination to communicate from time to time by personal messengers, or other means, to chosen men of our own race--is another step, not so large as the others, by which we have been led to this point, and one that rests also upon a basis of strong probability. and this is the phenomena of the visitation of angels and revelation testified of in the scriptures. such phenomena are mistakenly considered supernatural. they are not so really. they are very matter of fact realities; perfectly natural, and in harmony with the intellectual order or economy of a universe where intelligence and goodness govern, and love unites the brotherhood of the universe in bonds of sympathetic interest and kinship. in view of these reflections, why, i ask, should it be thought a thing incredible with scientific men that there should be such phenomena as the visitation of angels, or other means of interplanetary communication among the many planets and planetary systems which make up the universe? surely it will not be argued that it is impossible for sentient beings to pass from world to world, because man in his present state is bound to earth by the force of gravitation, and that the same force would doubtless operate upon the inhabitants of other worlds, and bind them to their local habitation as we are bound to ours. the beings whom we call angels, though of the same race and nature with ourselves, may have passed through such physical changes as to render them quite independent of the clogging force called gravitation. we may not, therefore, place the same limitations upon their powers in this kind as upon man's in his present physical state. as for other means of communication from intelligences of other worlds to our own, they will not be regarded as impossible in the presence of the achievements of men in such matters. by means of magnetic telegraph systems, man has established instant communication with all parts of the world. not the highest mountain ranges, not deserts, not even ocean's wide expanse, have been sufficient to bar his way. he has made the earth a net-work of his cables and telegraph lines, until nearly every part of the earth is within the radius of instant communication. in 1896, the national electric light association celebrated the triumphs of electricity by holding a national electrical exposition in new york city. the occasion was the completion of the electric works at niagara falls. for ages, that great cataract had thundered out the evidence of its mighty power to heedless savages and frontiersmen; but modern man looked upon it, and by the expenditure of five million dollars, harnessed it, applied its forces to his contrivances, made it generate electric force which lights the cities, drives the street cars, and turns the wheels of industry for many miles around; and even transmitted its force to new york city, four hundred and sixty miles distant! it was on that occasion that governor levi p. morton, upon the declaration being made that the exposition was open, turned a golden key by which four cannons were instantaneously fired in the four quarters of the republic, one in augusta, maine, one in san francisco, one in front of the public building at st. paul, another in the public park in new orleans. this discharge of cannon was accomplished by a current of electricity generated at niagara, and transmitted over the lines of the postal telegraph cable company. later, in the course of the exposition, a message was sent all over the world, and returned to new york within fifty minutes. the message read: god created nature's treasuries; science utilizes electric power for the grandeur of the nations and peace of the world. the reply, also sent over the world, was: mighty niagara, nature's wonder, serving men through the world's electric circuit, proclaims to all people science triumphant and the beneficent creator. the distance traversed by each of these messages was about twenty-seven thousand five hundred miles, touching nearly all the great centers of population in the world, and that within the almost incredible time of fifty minutes! again, in 1898, on the occasion of california's golden jubilee, that is, her semi-centennial celebration of the discovery of gold in the state, william mckinley, then president of the united states, seated in his office at the white house, in washington, d. c., pressed an electric button which rang a bell in the mechanic's pavilion in san francisco, and formally opened the mining exposition, though the president was distant about three thousand miles! the press dispatches, at the time of the advent, gave the following graphic description of the event just related: by an electric sensation, as indescribable as the thrill of the discoverer's cry of "gold," the president of the nation sent from washington the signal which announced the opening of the fair. as the bell clanged its clear note, and the great west was for an instant connected with the distant east, a hush fell on the gathered thousands; then, moved by a common impulse, the vast throng burst into cheers. close following on the touch which sounded the sweet-toned bell came the greeting of president mckinley, announcing "the marking of a mighty epoch in the history of california." about him, over three thousand miles away, stood the representatives of the state in congress, their thoughts flying quicker even than telegraphic message to the people gathered in the great pavilion. and so, united by the material ties of the electric wire, and the subtle powers of thought, the east and the west were held for a few brief moments by a community of good wishes. wonderful as all this is, it is now eclipsed by wireless telegraphy--now passed beyond its experimental stages, and rapidly coming into the practical commerce of the nations. man is no longer dependent upon a network of wires and cables for means of communication. the atmosphere enveloping the world affords sufficient means for conducting vibrations made intelligible by the instrument of man's invention; and today, even across the surface of the broad atlantic, messages are transmitted by this means as easily as by means of the cable lines. so delicate and perfect are the receiving instruments, that from the roar of our great cities' traffic, the message is picked out of the confusion and faithfully registered. the argument based on all these facts, is this: if man with his limited intelligence, and his limited experience, has contrived means by which he stands in instant communication with all parts of the world, why should it be thought a thing incredible that god, from the midst of his glory, from the heart of the universe, is within instant means of communication, with all parts of his creations? especially since it is quite generally conceded, by scientists, that all the fixed stars and all the planetary systems encircling them, float in and are connected by the ether, a substance more subtle and sensitive to vibrations than the atmosphere which surrounds our planet, and suggests the media of communication. to all this, however, i fancy that i hear the reply of the men of science: "we do not deny the possibility or even the probability of communication from superior intelligences of other planets, we simply say that up to the present time there is no convincing testimony that such communications have been received." this, however, is a miserable begging of the whole question; and an unwarranted repudiation of the testimony of those who have borne witness to the verity of such communications. the testimony of moses and the prophets, of jesus and the apostles, of joseph smith and his associates, may not thus be put out of the reckoning. the character of these witnesses, their service to mankind, what they suffered and sacrificed for their testimonies, make them worthy of belief; and, since in the nature of things there is nothing which makes their testimony improbable, but, on the contrary, much that makes it very probable, is it not beneath the dignity of scientists to refuse to accord to their statements a patient investigation and belief? ii. _to believe in media for ascertaining divine knowledge is neither unscriptural nor unreasonable._ whatever the position of unbelievers in the bible may be with reference to joseph smith translating the book of mormon by means of urim and thummim, or "interpreters," as they were called by the nephites, surely believers in the bible cannot regard such a claim as impossible or improbable, since it is matter of common knowledge that the high priest in ancient israel possessed urim and thummim, and by means of them received divine communications. i am not unmindful of the fact that a diversity of opinion obtains respecting urim and thummim of the scriptures, of what they consisted, and the exact use of them, but this i think may be set down as ascertained fact; they were precious and doubtless transparent stones placed in the breast plate of the high priest, and were a means through which god communicated to him divine knowledge--the divine will. [9] josephus' description of urim and thummim is as follows: i will now treat of what i before omitted, the garment of the high priest: for he [moses] left no room for the evil practices of [false] prophets; but if some of that sort should attempt to abuse the divine authority, he left it to god to be present at his sacrifices when he pleased, and when he pleased to be absent. and he was willing this should be known, not to the hebrews only, but to those foreigners also who were there. for as to these stones, which we told you before, the high priest bore on his shoulders, which were sardonyxes, (and i think it needless to describe their nature, they being known to everybody) the one of them shined out when god was present at their sacrifices; i mean that which was in the nature of a button on his right shoulder, bright rays darting out thence, and being seen even by those that were most remote; which splendor yet was not before natural to the stone. this has appeared a wonderful thing to such as have not so far indulged themselves in philosophy, as to despise divine revelation. yet will i mention what is still more wonderful than this: for god declared beforehand, by those twelve stones which the high priest bore on his breast, and which were inserted into his breastplate, when they should be victorious in battle; for so great a splendor shone forth from them before the army began to march, that all the people were sensible of god's being present for their assistance. whence it came to pass that those greeks who had a veneration for our laws, because they could not possibly contradict this, called that breast plate the oracle. now this breast plate, and this sardonyx, left off shining two hundred years before i composed this book, god having been displeased at the transgressions of his laws. [10] since this kind of _media_, then, was used by prophets in ancient israel, through which to obtain divine knowledge, it should not be matter of astonishment, much less of ridicule, or regarded as improbable that when a colony of israelites were led away from the main body of the people, a similar _media_ for obtaining the will of the lord, and for translating records not otherwise translatable, should be found with them. so also respecting joseph smith's claim to having found what he called a "seer stone," by means of which he could translate. that cannot be regarded as an impossibility or even an improbability by those who believe the bible; for, in addition to the hebrew literature giving an account of urim and thummim in the breast plate of the high priest, it is well known that other means were used by inspired men of israel for obtaining the word of the lord. that most excellent of bible characters, joseph, the son of jacob, blessed in his boyhood with prophetic dreams, and possessed of the divine gift of interpreting dreams, the savior of israel in a time of famine, and a wise ruler for a time of egypt's destinies, used such _media_. when joseph's cup was found in the mouth of benjamin's sack, joseph's steward said to him: "is not this it in which my lord drinketh, and whereby, indeed, he divineth?" joseph himself said, when his perplexed brethren stood before him, "what deed is this that ye have done? wot ye not that such a man as i can certainly divine." [11] the fact of ascertaining the word of the lord by means of this "divining cup" cannot be explained away by suggesting that joseph merely referred to an egyptian custom of divining; or that the steward repeated the words which joseph had spoken to him merely in jest. [12] as remarked by a learned writer on this subject: "we need not think of joseph, the pure, the heaven-taught, the blameless one, as adopting, still less as basely pretending to adopt, the dark arts of a system of imposture." [13] i agree with the view. it is a reality sustained by bible authority that there exists _media_ through which divine revelation may be obtained, and hence to the bible believers the claim of joseph smith concerning "urim and thummim," and the "seer stone," by means of which, through the inspiration of god, he translated the record of the nephites, is not impossible nor even improbable. as in the matter of the visitation of angels, so also in relation to urim and thummim and also the seer stone, i may say that our scientific skeptics in such things live in the midst of such achievements of man's ingenuity, and in the daily use of such marvelous instruments invented by men for the ascertainment of truth, that men of science ought not to stumble at accepting, at least as possible, and even as probable, the existence of such _media_. take for instance the telescope. for ages, men believed that the whole of the universe consisted of sun, moon, earth, and the few fixed stars within the radius of man's unaided vision. finally, however, a genius converted a handful of sand into a lens, adjusted it in a tube, and turned it to the heavens when, lo! the frontiers of the universe were pushed back to an infinite distance, and millions of suns heretofore never seen by human eyes were brought within the range of man's vision and consciousness. this first telescope has been improved upon from time to time, until now we have instruments of that kind so large and so perfect that our own planets are brought comparatively near for our inspection, while the number of fixed stars now within the range of our vision, by means of these instruments, is quite generally conceded to be from forty to fifty millions. while viewing the starry heavens by the aid of the telescope, in search of new facts, astronomers beheld at enormous distances from us hazy patches of light, concerning the nature of which they could form no definite idea. an improved telescope, however, at last resolved some of these mists into groups of separate stars; then it was supposed that all such mists were star groups, and that it only required stronger telescopes to demonstrate the truth of that theory. meantime, however, another wonderful instrument was invented, the spectroscope, an instrument which forms and analyzes the spectra of the rays emitted by bodies or substances. meantime fraunhofer made the discovery that the spectrum of an ignited gaseous body is non-continuous, and has interrupting lines. later, professor john william draper discovered that the spectrum of an ignited solid is continuous with no interrupting lines. with these facts established, the spectroscope was turned upon the distant patches of nebulae and it was discovered that some of them were positively of a gaseous nature and not congeries of stars. thus was another great truth concerning the universe discovered by means of an instrument invented by man. nor is the end yet. the eye of man, perhaps, is the most wonderful organ known; wonderful in its powers when unaided by instruments of man's invention, but rendered infinitely more powerful and wonderful when aided by telescope and microscope. indeed, by these instruments new and unthought of worlds are brought to the consciousness of man, and his knowledge infinitely extended. yet wonderful as is this organ of man, and great as are its achievements when aided by the instruments of man's invention, man's ingenuity has produced a more powerful eye than man's! one that can look longer and see farther than the human eye, even when aided by the most powerful telescope; and registers upon its retina truths otherwise unattainable by man. this instrument camille flammarion, the french astronomer and writer, calls "the wonderful new eye of science." it is merely a lens connected with a photographic apparatus, and of it the writer just named says: this giant eye is endowed with four considerable advantages over ours; it sees more quickly, farther, longer; and, wonderful faculty, it receives and retains the impress of what it sees. it sees more quickly: in the half-thousandth of a second, it photographs the sun, its spots, its vortexes, its fires, its flaming mountains, and on an imperishable document. it sees farther: directed towards any point of the heavens on the darkest night, it discerns stars in the depths of infinite space--worlds, universes, creations, that our eye could never see by the aid of any telescope. it sees longer: that which we cannot succeed in seeing in a few seconds of observation we shall never see. the photographic eyes has but to look long enough in order to see; at the end of half an hour it distinguishes what was before invisible to it; at the end of an hour it will see better still, and the longer it remains directed towards the unknown object, the better and more distinctly it will see it--and this without fatigue. and it retains on the retinal plate all that it has seen. [14] this photographic eye, used in what is called the kinetograph, photographs the spokes of the sulky driven at full speed--which cannot be discerned at all by the human eye--as if standing still. the bullet discharged from the most powerful gun of modern invention, which the human eye cannot follow in its flight, this instrument seems to arrest in mid-air. the ripple waves on the surface of mercury, which no human eye has ever seen--even when assisted by the most powerful microscopes--it faithfully registers, and by its testimony alone we know of the existence of mercury waves. this instrument registers on sensitized tin foil, birds in their flight, express trains at full speed, moving throngs on crowded streets, athletes at their sports, the restless waves of ocean, the tempest's progress, the lightning's flash--all of which, by means of another instrument called the kinetoscope are reproduced to the life, though the actors in the scenes represented may be dead, and rotting in their graves. as these named instruments photograph and reproduce actions, so the phonograph registers the intonations, inflections, and all the peculiarities of voice entrusted to it, and as faithfully reproduces them, once, twice, or a thousand times, so that friends may recognize the intonations and all the peculiarities of inflection and voice, though he who thus speaks has long since been dead or removed to other lands. what more shall i say? is not enough here presented concerning the instruments of man's invention to justify a reasonable belief in the probability of the existence of _media_ that can accomplish all that is ascribed to urim and thummim and seer stone by joseph smith; especially when it is remembered how far the knowledge, skill and wisdom of god surpass the skill and ingenuity of man? iii. _of returning the plates of the book of mormon to moroni_ the question is often asked--and it bears upon the probability of joseph smith's statements respecting the book of mormon, because the answer that has to be made gives rise to doubts, and sometimes to sneers on the part of those receiving it--the question is often asked, i repeat, "what became of the gold plates from which joseph smith claims to have translated the book of mormon--can they be seen now? is the church in possession of them?" the answer is, "no; the prophet returned them to the angel moroni, and he, doubtless, now has possession of them, and is their guardian." [15] this answer is declared to be unsatisfactory, and often ridiculed; for worldly wisdom fancies that the prophet had a most direct means of establishing the truth as to the existence and character of the plates, if only he had retained them in his possession, or deposited them in some state or national institution of learning or archaeology. joseph smith acted under the direction of moroni in the matter of the plates of the book of mormon; why he was not permitted to keep the book of plates is not, perhaps, positively known. part of the record was sealed, as the prophet himself informs us; [16] and as the time had not come for that part of it to be translated, it may be that that was one reason why it should be still kept in the custody of the angel. moreover, in this life we are required by divine wisdom to walk by faith, not by sight. it is part of our education that we learn to act with reference to sacred things on probabilities. a veil of oblivion is stretched over our past spirit-existence. the future is hidden largely from our view, and we are required to perform this life's journey from the cradle to the grave in the midst of uncertainties, except as we increase our faith and establish assurance by the development of spiritual strength from within. why this should be so may not always seem clear to us; but of the fact of it there can be no doubt. nor can there be any doubt as to the wisdom of it, and the benefit of it to mankind, since our father-god has so ordered it. nor is it in "mormonism" alone that certain direct material evidences are denied to men concerning divine things. infidels refer to the opportunities which they think the impudent challenges of the persecutors of the son of god afforded him to demonstrate his divine power, and prove the truth of his mission, when they said, "if thou be the son of god, come down from the cross." * * ** "if he be the king of israel, let him now come down from the cross, and we will believe him." [17] what an opportunity was afforded him here to respond to their challenges and cover them with confusion and fear! but the son of god heeded them not, and infidels everywhere entertain the opinion that he here missed the opportunity of his career if, indeed, he was the son of god--the lord of life--the master of death. moses gave out the statement that the law of israel, the ten commandments, were written by the finger of god on tables of stone. [18] these, in his anger, moses broke to pieces in their presence, when he found that during his brief absence in the mount, obtaining the law, israel had turned to the folly of idolatry. but a second set of tables was prepared, and again on these god carved with his own hands the ten commandments. moses placed them in the ark of shittim wood, which, by divine appointment, he provided, and this constituted the "ark of the covenant." [19] again, when the children of israel were disposed to rebel against the priesthood of god's appointing, under divine direction, moses called upon each of the twelve princes of the house of israel to present before the lord a rod with the name of his tribe upon it. among these was aaron's rod, representing the tribe of levi. all were placed in the "tabernacle of witness" before the lord. on the morrow, when moses went into the "tabernacle of witness" behold the rod of aaron, of the house of levi, had brought forth buds, and yielded almonds, all in a single night! thus the lord gave a palpable evidence to israel of his choosing the house of aaron and the tribe of levi to stand before him in the priest's office; and the lord said unto moses, "bring aaron's rod again before the testimony, to be kept for a token against the rebels." [20] the unbelieving world to whom israel's message was afterwards sent, might demand that the tables of stone and aaron's rod that budded and bore fruit should be displayed for their inspection, that faith might take hold of the unbelieving; but there is no record that these sacred things were ever exhibited for such a purpose. [21] the infidels of our own day frequently remark that the prayer of dives to abraham ought to have been graciously granted, and lazarus sent to bear witness to the relatives of the tortured nobleman that they might escape his sad fate; but abraham's answer was, "they have moses and the prophets; let them hear them!" "nay, father abraham," answered dives, "but if one went unto them from the dead, they will repent." but abraham said: "if they hear not moses and the prophets, neither will they be persuaded though one rose from the dead." [22] referring again to the savior: unbelievers marvel that jesus confined his visitations after his resurrection to a few of his faithful followers only--to those who already believed on him. why did he not appear in all the majesty of his immortal life, after his resurrection, before the high priests and the sanhedrim of the jews? before the court of pilate? before the rabble who had impiously clamored in the streets for his blood to be upon them and upon their children--why? the only answer to this question exists in the fact apparent from the whole course of god's dealings with the world in relation to sacred things: viz., god has chosen certain witnesses for himself in relation to sacred matters, and demands that his children shall walk by faith on the words which his chosen servants declare unto them. thus peter, on the matter of christ showing himself to the world, says: him god raised up the third day, and showed him openly; not to all the people, but unto witnesses chosen before of god, even to us who did eat and drink with him after he rose from the dead. and he commanded us to preach unto the people, and to testify that it is he which was ordained of god to be the judge of quick and dead. [23] judas (one of the twelve, not iscariot, but the brother of james) on one occasion asked the same question that infidels have been asking for many generations, "how is it that thou wilt manifest thyself unto us, and not unto the world? jesus answered and said unto him, if a man love me, he will keep my words: and my father will love him, and we will come unto him, and make our abode with him. he that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the father's which sent me. these things have i spoken unto you, being yet present with you. but the comforter, which is the holy ghost, whom the father will send in my name, he shall teach you all things. * * * * when the comforter is come, whom i will send unto you from the father, even the spirit of truth, which proceedeth from the father, he shall testify of me: and ye also shall bear witness because ye have been with me from the beginning." [24] such the statement of peter; such the doctrine of jesus; and when coupled together one sees that in addition to the special witnesses, the prophets, god has ordained that the holy spirit shall be his universal witness for things divine. god, in his wisdom, and for the accomplishment of his own wise purposes with reference to us, has ordained that his children in this world's probation shall walk by faith, not by sight. to produce the faith, he sends forth special chosen servants, prophets, apostles, his own son, and through them announces the divine will. then when drawn to god by faith, when love-inspired towards god, the lord gives the witness of the holy spirit, by and through which man may know the truth, for he becomes possessed by the very spirit of divine intelligence and of truth, by which power he is made to know the truth. these principles obtain in this last dispensation of the gospel. joseph smith comes as did noah, enoch, moses, the prophets, christ and the apostles--he comes with a message from god--with a new volume of scripture, whose express purpose is to enlarge the foundations of faith. he and his associates bear witness of its truth, and those who will give heed to that testimony, and will seek to god for further knowledge, are expressly promised in the book of mormon itself, that they shall receive a manifestation of its truth by the power of the holy ghost; "and by the power of the holy ghost," says this nephite record, "ye may know the truth of all things." [25] throughout, it will be seen that in this matter of the book of mormon, the divine power is acting in harmony with those great principles which have been operating in the spiritual economy of this world from the beginning; which fact, in reality, is at least an incidental testimony of the truth of the work. in the light of all these reflections, then, together with the fact that part of the book of mormon was sealed, the time not then having arrived for its translation, there is nothing remarkable in the circumstance of the nephite plates being returned to the care of the angel-guardian of them. certainly there is nothing unreasonable in such a procedure, and surely nothing in the circumstance that warrants the ridicule with which that statement has sometimes been received. moreover, human guardianship of such things is by no means as secure as some may conceive it to be. take, for example, the fate which befell the egyptian papyrus from which the prophet translated the book of abraham. it is an item of church history that in 1835 the saints in kirtland purchased, of one michael h. chandler, some egyptian mummies; in the sarcophagus they occupied certain rolls of papyrus were found, beautifully engraved with egyptian characters. upon examination, joseph smith found the papyrus to be the writings of abraham and of joseph, the son of jacob, who was sold into egypt. portions of these records the prophet translated into the english language, and the translation was published in the _times and seasons_, vol. iii, and subsequently made part of the _pearl of great price_. after the death of the prophet the mummies, together with the records on papyrus, were left in charge of his mother, lucy smith. she afterwards parted with them, under what circumstances is not positively known. finally, the records and mummies found their way into wood's museum, in chicago, where, according to the statement of the editors of the plano edition of _biographical sketches of joseph smith and his progenitors_, by lucy smith, they were destroyed in the chicago fire of 1871. [26] thus the writings of abraham, after being preserved for many generations in the linen wrappings of egyptian mummies, were consumed by fire in a modern city, a circumstance which illustrates the uncertainty of human means to preserve important documents, and justifies the angel-guardianship of a record as sacred as are the plates from which the book of mormon was translated. iv. _on the loss of one hundred and sixteen pages of manuscript, being the translation of the first part of mormon's abridgment of the nephite records._ another incident connected with the probability of joseph smith's story concerning the book of mormon, and which, like the circumstance of the prophet's returning the plates to the angel, meets with ridicule--is the loss of the 116 pages of manuscript, through the unfaithfulness of martin harris, a subject detailed at length in chapter v. this incident lost to joseph smith, for a time, the gift of translation, and also possession of the plates and urim and thummim; but through sincere repentance, he was received again into the favor of the lord, and resumed his work. on being permitted to resume the translation, however, the prophet was informed through divine communication that those who had stolen the manuscript from harris designed to hold it until he should translate again that part which had fallen into their hands. if the prophet's second translation should be like the first, then it was the intention of the conspirators to change the manuscript in their possession, and claim that the translation was not obtained by divine aid, else the second would be like the first; but since it would by this trick be proved to be different, the claim of divine inspiration in the translation of the book must fall to the ground, and joseph smith's pretension to being a seer and prophet of god would fall with it; and thus the work god designed to accomplish through him would be destroyed. the lord revealed this plot to joseph smith, and warned him not to translate again moroni's abridgment of the book of lehi--which comprised so much of the manuscript as had been entrusted to harris. [27] on the contrary, he was commanded to translate what are called in the book of mormon the "smaller plates of nephi," and let that stand in the place of the translation of the book of lehi which harris had lost. a word of explanation here: two sets of plates were kept for a time by the first nephi and his successors. one set might be called the secular, the other the sacred record of the nephite people. they, however, called them the "smaller" and "larger" plates of nephi. on the former was recorded the ministry of the prophets, the word of the lord to them, and much of their teaching and preaching; on the latter, the reigns of the kings, their wars and contentions, and the secular affairs of the people generally. still, even on the "smaller plates of nephi" there was a reasonably succinct account of the principal events of nephite history, from the time lehi left jerusalem until four hundred years had passed away. when mormon found among the records delivered into his keeping the "smaller plates of nephi," he was so well pleased with their contents that he placed the whole of them with the abridgment he had made from the larger nephite records. "and i do this," he informs us, "for a wise purpose; for thus it whispereth me according to the workings of the spirit of the lord which is in me. and now, i do not know all things; but the lord knoweth all things which are to come; wherefore, he worketh in me to do according to his will." [28] by the addition of the smaller plates of nephi to mormon's abridgment of the larger plates, it will be observed that there was a double line of history for a period of about 400 years. therefore, when, through carelessness and breaking his agreement with the prophet, martin harris lost the translation of the first part of mormon's abridgment, and those into whose hands the manuscript had fallen designed to change it and destroy the claims of the prophet to inspiration in translating it--under divine direction he translated the smaller plates of nephi, and let that translation take the place of the one which had been stolen, and thus the plan of the conspirators against the work was thwarted. this statement of the prophet, however, comes in for its share of ridicule, and is generally spoken of as a very clever escape for the prophet out of what is called a rather perplexing dilemma. the prophet's statement of the incident was published at the time the first edition of the book of mormon issued from the press, and, in fact, stands as the preface to the book, which i reproduce here: preface. to the reader- as many false reports have been circulated respecting the following work, and also many unlawful measures taken by evil designing persons to destroy me, and also the work, i would inform you that i translated, by gift and power of god, and caused to be written, one hundred and sixteen pages, the which i took from the book of lehi, which was an account abridged from the plates of lehi, by the hand of mormon; which said account, some person or persons have stolen and kept from me, notwithstanding my utmost exertions to recover it again--and being commanded of the lord that i should not translate the same over again, for satan had put it into their hearts to tempt the lord their god, by altering the words, that they did read contrary from that which i translated and caused to be written; and if i should bring forth the same words again, or, in other words, if i should translate the same over again, they would publish that which they had stolen, and satan would stir up the hearts of this generation, that they might not receive this work; but behold, the lord saith unto me, i will not suffer that satan shall accomplish his evil design in this thing: therefore thou shalt translate from the plates of nephi, until ye come to that which ye have translated, which ye have retained; and behold ye shall publish it as the record of nephi; and thus i will confound those who have altered my words. i will not suffer that they shall destroy my work; yea, i will show unto them that my wisdom is greater than the cunning of the devil. wherefore, to be obedient unto the commandments of god, i have, through his grace and mercy, accomplished that which he hath commanded me respecting this thing. i would also inform you that the plates of which hath been spoken, were found in the township of manchester, ontario country, new york. the author. thus from the beginning the prophet boldly declared that which the lord had revealed to him concerning this effort on the part of the conspirators to destroy the work; and there was not one who rose to contradict his statement, at the time, although some anti-"mormon" writers of later years assert--but without any warrant of proof--that, enraged at the part her husband was taking in bringing forth the book of mormon, mrs. martin harris burned the manuscript. this, however, she always denied. the first publication referring to this subject, aside from what the prophet published in the above preface, is howe's _history of mormonism_, published at painsville, ohio, 1834. this is an anti-"mormon" book, and of the manuscript incident it says: "the facts respecting the lost manuscripts we have not been able to ascertain. they sometimes charged the wife of harris with having burnt it, but this is denied by her." [29] meantime, attention is called to the fact that there is nothing improbable in the statement of joseph smith; but on the contrary all the conditions obtaining in the neighborhood where he resided while bringing forth the work favor the probability of such a conspiracy as he charges: the unwarranted but repeated efforts made by his enemies to wrest the plates from his possession; the home of his parents repeatedly beset by mobs; the issue of warrants by justices of the peace for searching his wagon for the plates; and subsequently the actions of mr. grandin, his printer, who, after entering into contract to print the book was certainly in honor bound to render him all the assistance in his power in getting out the work in the best order possible, and protecting him in his copyrights--the actions, i say, of mr. grandin, in permitting squire cole [30] the use of his press on nights and sundays in order to secretly publish his _dogberry papers_, in which was to appear a garbled edition of the book of mormon in weekly installments; the mass meetings held in palmyra and vicinity in which resolutions were passed not to purchase the book should it ever issue from the press (which action caused mr. grandin to suspend the work of printing until the prophet could be brought from harmony, in pennsylvania, to give renewed assurance of his ability to meet the price of printing); the confession of j. n. tucker, one of the employees of grandin's printing establishment, that after setting up a sheet in type, it was secreted and the story given out that it was lost, and that manuscript for another sheet would have to be produced, which when done is alleged to have been unlike the first [31]--these well-attested circumstances establish the fact of a wide-spread and bitter opposition to the coming forth of the book of mormon; and, failing in that, then a determination to prevent its acceptance as revelation from god. all these things make it very easy to believe that such a conspiracy as the prophet describes existed against the work. footnotes 1. see _life of jesus_, renan. (e.t.) introduction; also _new witnesses_, vol. i, ch. 1. 2. matt. 24:31. 3. malachi 4:5, 6. 4. revelation 14:6, 7. 5. rev. 14:8, 9, 10. 6. rev. 18:1-3. 7. ephesians 1:9, 10. 8. new witnesses, vol. i., chs. xxviii, xxix, xxx. 9. the reader will find the data for the foregoing view concerning urim and thummim in the following passages: exodus 28: 29, 30; leviticus 8:8; numbers 27:21; deuteronomy 33:8; i samuel 28:6; ezra 2:63; nehemiah 7:65. he will also find an excellent article on the subject in smith's _dictionary of the bible_, (hackett edition), vol. iv, pp. 3,356-3,363; also in kitto's _encyclopaedia of biblical literature_, vol. ii, pp. 900-903. 10. _antiquities of the jews_, bk. iii, ch. 8. 11. genesis 44:5-15. 12. such is the roman catholic explanation of the matter; see note on passage, gen. 44:5-15 in douay bible. 13. smith's dictionary of the bible, art. urim and thummim. 14. the cosmopolitan magazine for september, 1896. 15. i soon found out the reason why i had received such strict charges to keep them safe, and why it was that the messenger had said that when i had done what was required at my hand, he would call for them. for no sooner was it known that i had them, than the most strenuous exertions were used to get them from me. every stratagem that could be invented was resorted to for that purpose. the persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. but by the wisdom of god they remained safe in my hands, until i had accomplished by them what was required at my hand. when, according to arrangements, the messenger called for them, i delivered them up to him; and he has them in his charge until this day, being the second day of may, one thousand eight hundred and thirty-eight. (church history, vol. i, pp. 18, 19.) 16. these records were engraven on plates which had the appearance of gold, each plate was six inches wide and eight inches long, and not quite so thick as common tin. they were filled with engravings, in egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. the volume was something near six inches in thickness, a part of which was sealed. the characters on the unsealed part were small, and beautifully engraved. the whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. wentworth letter, history of the church, vol. iv, p. 537. 17. matt. 27:40, 42. 18. deut. 9:8-11. 19. deut. 10:1-5. 20. numbers 17. 21. the late robert g. ingersoll, for instance, asks where now the sword is with which the angel guarded "the tree of life" in paradise; and then sarcastically answers his own question as follows: "some angel has it in heaven!" works, vol. 5, 372. 22. luke 16:13, 31. 23. acts 10:40-42. 24. john 15:26, 27. 25. behold i would exhort you that when ye shall read these things, if it be wisdom in god that ye should read them, that ye would remember how merciful the lord hath been unto the children of men, from the creation of adam even down until the time that ye shall receive these things, and ponder it in your hearts. and when ye shall receive these things, i would exhort you that ye would ask god, the eternal father, in the name of christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in christ, he will manifest the truth of it unto you, by the power of the holy ghost. and by the power of the holy ghost ye may know the truth of all things. (moroni 10:3-5.) 26. see plano edition of the above named work, 1880, note on page 91. 27. see preface to first edition of the book of mormon. 28. words of mormon, p. 158. 29. i quote from the first (1834) edition of howe's work, page 22. 30. see pp. 77, 78 of part i, y. m. m. i. a. manual for 1903-4. it is unthinkable that this effort to publish a garbled edition of the book of mormon was unknown to grandin and those employed in his establishment. 31. see chapter viii, where this incident is treated and the fact pointed out that the prophet's precautions had protected the work from the effects of such tricks as this described by tucker. chapter xxiv. indirect external evidences--american antiquities. preliminary considerations. in dealing with the indirect external evidences to the truth of the book of mormon supplied by american antiquities, embracing in that term archaeology, mythology, traditions, ethnology, languages, etc., it should be observed that the book of mormon is not a specific work upon any of these subjects. nor is it a work on physical geography; nor even a history, in the modern sense of that term. furthermore, while the purpose of the book is mainly religious, it is not a formal treatise even upon religion. but while the book of mormon has limitations in all the directions noted, it is a fact that american antiquities, mythologies, traditions, etc., may be of great importance in sustaining its truth. i therefore begin the consideration of this branch of evidence by inquiring what conditions respecting the location and nature of american monuments of civilization the book of mormon demands. i. _what the book of mormon requires as to the location and character of the jaredite civilization._ it has been shown in a preceding chapter [1] that the first people who inhabited north america after the flood were a colony that came from the euphrates valley, about the time of the confusion of languages at babel, under the leadership of a prophet of the name of moriancumr, and his brother jared; that this colony made their first settlement somewhere in the region of country known in modern times as central america; that they called their first city moron, which from the time of its establishment, with brief, intermittent periods, remained the seat of government and the chief center of the civilization of the great jaredite nation, up to the time of the latter's destruction, in the early part of the sixth century b. c.--a period of sixteen hundred years. from the city of moron the jaredites extended their colonization schemes southward along the isthmus to south america, and northward to the great lakes. their greatest activities, however, and the centers of their civilization were in central america; and it is there we must look for the most extensive and enduring monuments of civilization in the western world; and expect the monuments to have some of the characteristics of the monuments of the ancient civilization of the euphrates valley. [2] ii. _what the book of mormon requires as to the location, extent and nature of the nephite civilization._ in considering this subject i shall take no account of the colony of mulek beyond noting the fact that previous to the union of their descendants, with the nephites under mosiah i, about two hundred years b. c., they did not affect to any considerable extent the civilization of the country, and hence i shall consider them under the same head as the nephites. concerning the nephites and their civilization, the book of mormon requires the proof that a colony of israelites left jerusalem about six hundred years b. c., carrying with them the hebrew scriptures; that they made a voyage from thence to the west coast of america; that there were four brothers in the colony, among whom there was a contention about leadership; that the younger brother had the greater weight of influence with the colony, and became practically its leader; that they were directed in their journey by miraculous means--an instrument consisting of a ball of brass with spindles in it which indicated the direction of their travels, receiving upon its burnished surface from time to time instructions for their guidance--called by them liahona; that because of jealousies among the four brothers the colony was divided, [3] the younger brother leading away northward the more righteous part of the colony from which separation arose two people, one civilized, the other, in comparison with the first, barbarous; that the civilized people, those following the younger brother, removed gradually northward because of the repeated depredations of their relentless enemies, the lamanites; that during the period of some four hundred years they removed from the place of their first landing to a region of country northward; that in this land about two hundred b. c. the more righteous part of the people again separated from the rest and made their way still further northward to the great valley of what they called the sidon river, and there united with the descendants of mulek's colony and formed the nephite-zarahemla nation, but they were called nephites; that this people extended their cities and provinces throughout the northern part of the north continent, colonizing even a portion of the narrow neck of land connecting the two continents; that they were in frequent conflict, and waged great wars with the barbarous people who still pressed upon them from the south; that in the year 55 b. c. they began migrating northward from central america; that ship building was inaugurated by one hagoth on the west side of central america; that the people moved northward in great numbers by means of these vessels as well as by land; that two of these vessels going far northward, drifted out into the great ocean and were lost--at least to the nephites; that there were frequent wars between the civilized people and the barbarians; that the birth of messiah was evidenced by the appearance of a new star in the heavens, and by a night which continued brilliant as day from the setting of the sun to the rising thereof; that at the crucifixion of messiah, during the three hours that he hung upon the cross at jerusalem, the western world was visited by an unparalleled series of cataclysms which convulsed the whole land, destroying many cities, some being buried by mountains that were thrown up by convulsions of the earth, and others being sunk in the depths of the sea; that these dreadful convulsions of the earth were followed by three days of total darkness; that some time after these awful cataclysms the risen messiah appeared in person to a multitude in the region of country in south america east and south of the isthmus of panama and including part of that isthmus, [4] that he proclaimed his relationship to god, held himself forth as the son of god, taught the doctrine of the atonement, instituted the christian sacraments of baptism and the lord's supper, chose twelve disciples and authorized the organization of a church to teach the doctrine of christ and perfect, by its watchful care, those who accepted it; that this introduction of the gospel of christ was followed by a period of universal peace and prosperity--a veritable golden age--through nearly three centuries; that after this the people declined in moral and spiritual excellence until they were in complete apostasy; that a series of civil wars and the rise of robber bands undermined government, and that about the close of the fourth century, a. d., the government was destroyed, the people divided into small bands or tribes and anarchy prevailed. only two other remarks are necessary to complete the consideration of what the book of mormon nephite period requires of american antiquities in order to derive from them evidence in support of its truth. the first of these is the fact that nephite occupancy of the western world is confined for the most part, at least, to the north continent; that while it is true that their settlements in the north became somewhat extensive, the progress of them was checked by frequent wars between nephites and lamanites, and also by the depredations of robber bands which infested the land up to the time of the crucifixion of messiah; that at the crucifixion of messiah occurred these tremendous cataclysms which convulsed the whole land resulted in the destruction of so many of the people that during this period of some eighty-eight years--from 55 b. c. to 33 a. d.--the period of time the nephites spread out over the north continent, previous to the advent of messiah, they could not have erected many monuments of civilization that would survive the ravages of ages. after the destruction which swept over both western continents during the crucifixion of messiah, the people were so reduced in numbers that it would be some time before they could begin to occupy the land to any great extent, still, during the more than two hundred years of righteousness and peace which followed messiah's advent among them, the nephites doubtless became very numerous and the arts of peace would very greatly develop. at the close of this period, however, civil wars again checked their progress, and they entered upon that period of rapid decline in all that makes for the stability of government and permanency of civilization, until at the close of the fourth century a. d., anarchy prevailed only to be followed by lamanite barbarism, which exerted its every effort to destroy government, overthrow civilization, and destroy every monument and vestige of that religion against which chiefly the lamanites had waged war. [5] in the second remark referred to a moment since, i would call attention to the fact that there exists evidence which leads one to believe that the nephites constructed their buildings of perishable material; chiefly, i think, of wood, a circumstance which will go far towards accounting for the fact that there is but little evidence of the existence of a great civilized nation possessing temples, synagogues, palaces, etc., in the northern part of north america. the nephite civilization rose to its highest development previous to the coming of the messiah in the south part of the north continent. the reasons for this conclusion are to be found in several passages of the book of mormon, where the specific statement is made that the people were taught to work in all manner of wood, iron, copper, etc.; but no mention is made of their being skilled in the working of stone. for example, the first nephi says: "and i did teach my people to build buildings; and to work in all manner of wood, and of iron, and of copper, and of brass, and of steel, and of gold, and of silver, and of precious ores, which were in great abundance." [6] again, in the book of jarom, it is written: "and we multiplied exceedingly, and spread upon the face of the land, and became exceeding rich in gold, and in silver, and in precious things, and in fine workmanship of wood, in buildings, and in machinery, and also in iron and copper, and brass and steel, making all manner of tools of every kind to till the ground, and weapons of war." [7] after migrations into the north continent began, one of the things which seemed to be a cause of regret on the part of the nephites was the lack of timber in that land. referring to this, mormon, in his abridgment of helaman's reference to it, says: "and now no part of the land was desolate, save it were for timber. * * * and there being but little timber upon the face of the land [northward], nevertheless the people who went forth became exceedingly expert in the working of cement; therefore they _did build houses of cement in the which they did dwell_;" but this period brings them into the south part of the north continent. "and the people who were in the land northward did dwell in tents, and in houses of cement, and they did suffer whatsoever tree should spring up upon the face of the land that it should grow up, that in time they might have timber to build their houses, yea, their cities, and their temples, and their synagogues, and their sanctuaries, and all manner of their buildings. and it came to pass as timber was exceeding scare in the land northward, they did send forth much by the way of shipping; and thus they did enable the people in the land northward that they might build many cities, both of wood and of cement." [8] these statements, i believe, justify the conclusion that the nephites, in the main, used timber--perishable material--for building purposes, and hence the monuments of their civilization so far as architectural remains are concerned in the most northern parts occupied by them have very largely perished, as well in the north as in the south, except perhaps to the extent that they may have rebuilt and reoccupied some of the old jaredite cities in the north continent. an israelitish origin, then, is what is required for the second race inhabiting america; a landing in south america; a gradual movement northward until they took possession of the north as well as the south continent; their civilization of a lighter order so far as expressed in solidity of buildings or the number of cities, and spread over a more extensive area than that of the jaredites; an intermixture of the monuments of the one, with the ruins of the other; knowledge of the mosaic institutions and history of the ancient world, through the hebrew scriptures; special signs at messiah's birth, and appalling cataclysms throughout the land at his crucifixion; the appearing of messiah to them and the establishment of a christian church; the overthrow of the nephite government and civilization about the opening of the fifth century a. d. these are the main facts for which we seek proofs in american antiquities, so far as the nephite period of the book of mormon is concerned. of course it may be possible that in the present state of knowledge of american antiquities evidences for all these facts may not now be obtainable; but if evidences tending to prove them can be pointed out at all, it will be so much in favor of the book of mormon. meantime the reader should be cautioned not to expect too much from the character of the evidence now to be considered, nor should he be discouraged if in quantity and clearness it falls below his expectations. it must be remembered that examination of our american antiquities, especially in central america, has not yet been made as thoroughly as it will be; there are many buried cities and other monuments yet to be heard from, [9] as also, a better understanding of those monuments of ancient american civilization already brought to light. moreover, it should be remembered that for many ages the bible stood practically without the advantages of monumental testimony in its support. not until modern times have learned men penetrated the eastern countries to return ladened with exact knowledge of monumental testimony to the truth of the bible. not until the discovery and translation of the rosetta stone, early in the last century, was an impetus given to explorations in egypt, the sinaitic peninsula, palestine and the euphrates valley--bible lands--resulting in that collection of collateral evidence for the truth of the bible noted in a former chapter. one should not be impatient, then, if the book of mormon has to wait some time yet for the development of that fulness of monumental testimony to its truth which i am sure lies hidden in the, as yet, imperfectly known, and still less perfectly understood, antiquities of the western hemisphere. footnotes 1. see chapter x. 2. see chapter x. 3. ii nephi 5:1-13. 4. the nephite land of bountiful. 5. mormon 8:1-10. 6. ii nephi 5:15. 7. jarom 1:8. 8. helaman 3:6-11. 9. on this point mr. baldwin says: "to understand the situation of most of the old ruins in central america, one must know something of the wild condition of the country. mr. squier says: 'by far the greater proportion of the country is in its primeval state, and covered with dense, tangled, and almost impenetrable tropical forests, rendering fruitless all attempts at systematic investigation. there are vast tracts untrodden by human feet, or traversed only by indians who have a superstitious reverence for the moss-covered, and crumbling monuments hidden in the depths of the wilderness. * * * for these and other reasons, it will be long before the treasures of the past, in central america, can become fully known.' a great forest of this character covers the southern half of yucatan, and extends far into guatemala, which is half covered by it. it extends also into chiapa and tabasco, and reaches into honduras. the ruins known as copan and palenque are in this forest, not far from its southern edge. its vast depths have never been much explored. there are ruins in it which none but wandering natives have ever seen, and some, perhaps, which no human foot has approached for ages. it is believed that ruins exist in nearly every part of this vast wilderness." _ancient america_, pp. 94, 95. chapter xxv. indirect external evidences--american antiquities. preliminary considerations.--continued. iii. _of the probability of intercourse between the eastern and western hemispheres during jaredite and nephite times._ another remark should be made in these preliminary observations, viz.: it cannot possibly be in conflict with the book of mormon to concede that the northeastern coast of america may have been visited by norsemen in the tenth century; or that celtic adventurers came to america even at an earlier date, but subsequent to the close of the nephite period. it might even be possible that migrations came by way of the pacific islands to the western shores of america. i think it indisputable that there have been migrations from northeastern asia into the extreme north parts of north america, by way of behring straits, where the continents of asia and north america are separated by a distance of but thirty-six miles of ocean. the reasons for this belief are first, a positive identity of race between the esquimaux of north america and the esquimaux of northern asia; and, second, a very clear distinction of race between the esquimaux and the american indians of all other parts of north america. [1] none of these migrations are impossible or even improbable, though it must be stated in passing that the proofs for at least some of them rest on no historical evidence. whether the theory that in ancient times the phoenicians and their colonists, the carthagenians, had intercourse with the shores of america is true or not i cannot determine. the historical evidence is insufficient to justify a positive opinion; neither does my treatise on the subject in hand require an extended consideration of this question. it will be enough to say that if there were such intercourse, both nephite and jaredite records in the book of mormon are silent with reference to it. yet it must be conceded that the records now in hand, especially that of the jaredites, are but very limited histories of these people. all we can say is that no mention of such intercourse is made in these records, and yet it is possible that phoenician vessels might have visited some parts of the extended coasts of the western world, and such events receive no mention in the jaredite or nephite records known to us. [2] equally unnecessary is it for me to inquire whether or not the ancient inhabitants of america "discovered europe," as some contend they did. [3] it is not impossible that between the close of the nephite period and the discovery of the western world by columbus, american craft made their way to european shores. and even should further investigation prove that in nephite or even in jaredite times such voyages were made, it would not affect the book of mormon and the inquiry we are making concerning it. as stated in respect of phoenicians and other people making their way to america's extended coasts, so it may be said, with reference to this other theory that americans "discovered europe," no mention is made of such an event in the book of mormon. but it should be remembered that for the history of the jaredites we have but moroni's abridgment of ether's twenty-four plates. had we ether's history of the jaredites in full, it could be but a very limited history of so great a people, and for so long a period--sixteen centuries--barely an outline, and wholly inadequate to give one any clear conception of their national greatness, the extent of their migrations, or the grandeur of their civilization. and yet, even of this brief history we have but an abridgment, of which moroni informs us he has not written a "hundredth part." [4] hence our very limited knowledge of the jaredites and their movements. while our knowledge of the nephites is more extensive than our knowledge of the jaredites, we have to confess its narrow limits also. the book of mormon is, in the main, but an abridgment of the larger nephite records; and at the point where nephite civilization reached its fullest development, mormon informs us that "a hundredth part of the proceedings of this people, yea, the account of the lamanites and of the nephites, and their wars, and contentions, and dissensions, and their preaching, and their prophecies, and their shipping, and their building of ships, and their building of temples, and of synagogues and their sanctuaries, and their righteousness, and their wickedness, and their murders, and their robbings, and their plunderings, and all manner of abominations and whoredoms, cannot be contained in this work." [5] i repeat, then, even in jaredite and nephite times voyages could have been made from america to the shores of europe, and yet no mention of it be made in nephite and jaredite records now known. i know of but one utterance in the book of mormon that would in any respect be against the probability of intercourse between the old world and the new, in nephite times; and that is found in the following passage: and behold, it is wisdom that this land should be kept as yet from the knowledge of other nations; for behold, many nations would overrun the land, that there would be no place for an inheritance. wherefore, i, lehi, have obtained a promise, that inasmuch as those whom the lord god shall bring out of the land of jerusalem shall keep his commandments, they shall prosper upon the face of this land; and they shall be kept from all other nations, that they may possess this land unto themselves. and if it so be that they shall keep his commandments they shall be blessed upon the face of this land, and there shall be none to molest them, nor to take away the land of their inheritance; and they shall dwell safely forever. [6] this was uttered in the first half of the sixth century b. c. it will be observed, however, that the covenant with lehi was based upon the condition that those whom the lord led to the land of america must keep his commandments; a condition which was complied with only in part, even during nephite supremacy; and at the last it was wholly violated on the part of both nephites and lamanites, and therefore may be eliminated as a substantial objection to the idea of intercourse between the old and the new world even during nephite times. still, in a general way, this land was preserved unto the descendants of lehi until the coming of the spaniards in the fifteenth and sixteenth centuries. iv. _the western world since the close of the nephite period--the lamanite civilization._ other considerations that may affect the evidences of american antiquities to the book of mormon arise out of the conditions which have obtained in the western world since the close of the nephite period. what i have called the nephite period closes with the commencement of the fifth century a. d., and as it was towards the close of the fifteenth century before america was discovered by the spaniards and made known to europeans, there is a thousand years during which time many things may have happened to affect conditions in america by the time it was discovered by columbus; and which, at the time of that discovery, and now, influence, not to say confuse, our knowledge of american antiquities, by indiscriminately mingling the modern with the ancient, confounding local movements with more ancient and general migrations, and mixing merely tribal events with the national affairs of more ancient times, until things are rendered in some respects well nigh unintelligible. when the nephites were overthrown in those last great battles about cumorah, it appears that the victorious lamanites were possessed with the most frenzied determination to destroy the last vestige of civilization, government, and religion; but when they had destroyed their enemies, the nephites, they continued the fighting among themselves, until the whole face of the land was one continual scene of intestine wars. [7] how long such conditions continued no one knows, since the book of mormon closes with its sad story of the overthrow of the nephites, and there is nothing beyond this point--the early part of the fifth century a. d.--by which we can be guided. it is probable, however, that even anarchy at last spent its force; something like tribal relations may have been brought into existence to take the place of the more elaborate and complex forms of government which had been overthrown, and from these may have arisen confederacies of tribes as interest or fortune, good or ill, may have dictated, until at last something like semi-civilization begun to arise out of the chaos which followed the destruction of the nephites. the maddened lamanites might succeed in destroying every vestige of government, religion and that order of society which had prevailed in former times, but the memory of those things, and the advantages of them, could not be obliterated; and the memory of them would be an incentive to strong minds to re-establish a settled order of things. it should be remembered in this connection--as lending probability to what is said here--that when the ancient distinctions of nephite and lamanite were revived in 231 a. d. they no longer stood the former for the descendants of nephi and his following and the latter for the descendants of laman and his following, as in earlier times; nor did the former name now stand for a civilized people, and the latter for a barbarous one, as they had done in some parts of former ages. in civilization the two parties stood equal, and remained so through the one hundred and seventy troubled years which followed. for more than two centuries following the appearance of the messiah in the western world, there had been but one people on the land, and these followers of the messiah--christians. this was the american golden age--the age of peace, of prosperity, of expansion, until the lands, both in the north and in the south were inhabited by a numerous and happy people. then came pride which follows wealth; and corruption which follows ease. sects arose within the church, schism followed schism. then the wicked, schismatical sects persecuted the true followers of christ. the old distinctions of lamanite and nephite were revived; and under these names an internecine war was begun. the true followers of christ, who had taken the name of nephites, unhappily fell away from righteousness--were no longer christians, in fact, but fought on under the name the christians had assumed until the series of wars between the two parties ended in anarchy. this much to remind the reader that there was no distinction in the matter of civilization during this period between lamanites and nephites. after the fall of the nephite party--more proper than to say nephite people--followed the lamanite wars and anarchy; from which, however, i have ventured the conjecture that there was a revolt, and an effort made to return to settled orders of government, and to some sort of civilization. the last battles of the great and long continued war which ended in the destruction of the nephite party, took place south of the great lake region, about cumorah; and to this part of the land had been drawn if not the bulk, then certainly a very large proportion of the inhabitants of the land. [8] these moved southward in time, tribe pressing upon tribe, as ocean wave presses on ocean wave towards the shore; and doubtless this movement of population southward after the disaster at cumorah, accounts for those universal traditions found among the natives of mexico and central america of successive migrations from the north of powerful tribes or races who so much affected the political history of those countries. [9] as these tribes from the north reached the old centers of population and civilization they revived settled orders of government, fastened themselves upon the weaker inhabitants as their rulers, compelled industry among the lower orders, gave encouragement to the arts that ministered to their ease and vanity, encouraged learning at least among the sacerdotal orders, and received the credit of founding a new order of civilization, when in reality it was but a partial reviving of a former civilization, upon which they fastened the dark and loathsome lamanite superstitiuous idolatry, with its horrors of human sacrifice and cannibalism. i believe these conjectures to be warranted by the fact that in several parts of the american continents, viz.: in mexico, central america, and peru, a civilization of no mean degree of advancement was found to exist at the time of the arrival of the spaniards; and, indeed, there are not wanting authorities who assert that the civilization found in america by the spaniards, both in mexico and peru, was equal to their own. such is the assertion of dr. john w. draper who says, in speaking of the crimes of spain: from mexico and peru a civilization that might have instructed europe was crushed out. * * * * it has been her [spain's] evil destiny to ruin two civilizations, oriental and occidental. * * * in america she destroyed races more civilized than herself. [10] nadaillac remarks: to sum up, every thing goes to prove that the ancient races of central america possessed an advanced culture, exact ideas on certain arts and sciences, and remarkable technical knowledge. as pointed out in 1869, by morgan, in the north american review, the spanish succeeded in destroying in a few years a civilization undoubtedly superior in many respects to that which they endeavored to substitute for it. [11] prescott places scarcely less value upon it. he says: enough has been said, however, to show that the aztec and tezcucan races were advanced in civilization very far beyond the wandering tribes of north america. the degree of civilization which they reached, as inferred by their political institutions, may be considered, perhaps, not much short of that enjoyed by our saxon ancestors, under alfred [849-901 a. d.]. in respect to the nature of it, they may be better compared with the egyptians; and the examination of their social relations and culture may suggest still stronger points of resemblance to that ancient people. [12] h. h. bancroft says: this, however, i may safely claim; if the preceding pages inform us aright, then were the nahuas, the mayas, and the subordinate and lesser civilization surrounding these, but little lower than the contemporaneous civilization of europe and asia, and not nearly so low as we have hitherto been led to suppose. [13] john d. baldwin, writing in 1871, says: we are told repeatedly that the spaniards employed "mexican masons" and found them "very expert" in the arts of building and plastering. there is no good reason to doubt that the civilized condition of the country when the spaniards found it was superior to what it has been at any time since the conquest. [14] tezcuco and mexico are both known to be comparatively modern cities, mexico itself being founded no earlier than 1325 a. d., and prescott, in speaking of an era of prosperity which followed the triple alliance of the states of mexico, tezcuco, and tlacopan says: the aztec capital, [mexico] gave evidence of public prosperity. its frail tenements were supplanted by solid structures of stone and lime. * * * * the dimensions of which, covering the same ground, were much larger than those of the modern capital of mexico. [15] his description of the valley of mexico, and its cities, fields and orchards, when first beheld by the invading spaniards under cortez, is as follows: stretching far away at their feet, were seen noble forests of oak, sycamore, and cedar, and beyond, yellow fields of maize and the towering maguey, intermingled with orchards and blooming gardens; for flowers, in such demand for their religious festivals, were even more abundant in this populous valley than in other parts of anahuac. in the center of the great basin were beheld the lakes, occupying then a much larger portion of its surface than at present; their borders thickly studded with towns and hamlets, and, in the midst--like some indian empress with her coronal of pearls--the fair city of mexico, with her white towers and pyramidal temples, reposing, as it were, on the bosom of the waters--the far-famed "venice of the aztecs." high over all rose the royal hill of chapoltepec, the residence of the mexican monarchs, crowned with the same grove of gigantic cypresses, which at this day fling their broad shadows over the land. in the distance beyond the blue waters of the lake, and nearly screened by intervening foliage, was seen a shining speck, the rival capital of tezcuco, and, still further on, the dark belt of porphyry, girdling the valley around, like a rich setting which nature had devised for the fairest of her jewels. [16] from the statements of bernal diaz we are also justified in believing that a somewhat similar state of civilization obtained in yucatan and other parts of central america. while the well-known works of squier, [17] baldwin, rivero and tschudi, [18] and the very excellent and popular volumes of prescott on peru, justify us in the belief that while differing somewhat in its character, the civilization of peru was equal and even superior in some respects--to that of mexico at the time of the conquest; and the empire of the incas was even more extensive than that of the montezumas. the civilization in america upon the advent of the spaniards--since there is no substantial historical evidence of foreign migrations in which it could have had its origin--must have arisen, as already suggested, from among the lamanites after the fall of the nephites at cumorah--it was lamanite civilization. i would not have the reader form too exalted an opinion of that civilization, however. it found its chief expression, where it attained its highest development, in the existence of numerous cities, palaces, and temples; in the existence of regular pursuits of industry, of agriculture, and manufactures; in a settled order of society, a regular order of government, and a fixed establishment of religion. so far as these conditions make for civilization, mexico, some parts of central america, and peru, can be said to be civilized. but after this is said it must be claimed that much was lacking in the conditions existing in those parts of america in order to make them conform to the generally accepted idea of civilization. the governments were cruel despotisms; the industrial system reduced the masses to conditions scarcely removed from abject slavery; the religion of mexico and central america, at least, was the darkest, the most sanguinary, and repulsive described in the annals of human history; while the revolting practice of refined cannibalism was more widespread and horrible than among any other people whatsoever. these and many other considerations, too numerous to mention in detail, must forbid our entertaining exalted notions of this lamanite civilization. we shall see as we proceed with the unfoldment of our evidences, that these horrible conditions were but the natural outgrowth of lamanite tendencies through all the course of their history. v. _of the writers on american antiquities._ still another remark is necessary in these preliminary observations. the authorities upon which we have to depend for our knowledge of american antiquities are widely conflicting. there is not one that may be followed unreservedly, and it is impossible to say with any degree of exactness what is even the concensus of opinion of authorities upon very many subjects, so widely divergent and conflicting are their views. this conflict of opinion extends to such important subjects as the following: who were the first inhabitants of america? were they indigenous races, or is their presence in america due to migration? if due to migration, from what lands did they come? was there one or several migrations? what was the course of their migration? are they of one or a number of distinct races? are the monuments of civilization found in america ancient or comparatively modern? do they represent the civilization of vanished races, or are they the work of the not very remote ancestors of the indians? is the civilization represented by these monuments really of a very high order, or was it but a step or two removed from savagery? in support of any one of these conflicting opinions about america's ancient inhabitants and their civilization one need not be at a loss to find respectable authorities. one may support with honored names in this field of research the lost tribes of israel theory of the origin of the american indians; the malay theory of origin; the phoenician theory; the egyptian, the atlantic, and a number of other minor theories. [19] one can array a formidable list of authors in favor of the indigenous theory of origin for ancient american civilization; and perhaps a still longer and equally learned list of authorities in favor of an exotic origin. all of which makes it evident that writers upon the subject are to be weighed as well as counted; and also warns us that in the presence of such a diversity of opinions many things pertaining to american antiquities must remain open questions. it must be remembered that as yet, so far as man's researches are concerned, but little is really known about ancient america. "that," as a frenchman remarks, "has yet to be discovered." true, many of her ancient monuments have been located, but they seem to tell a different story to each explorer who looks upon them. there are not wanting stone tablets of hieroglyphics, and ancient documents written on skins and paper; [20] but up to the present time they are sealed books even to the learned. meantime no rosetta stone is discovered [21] to furnish the key to their decipherment, and no learned american champollion as yet [22] comes forward to reveal their mystery. in considering authorities upon american antiquities, one thing should be especially observed: one should be upon his guard against the credulity and bias of the early writers; and equally upon his guard against the skepticism and bias of the more modern ones. the former, living in an age of superstition and credulity, and having special interests to serve, would have us believe too much; the latter, living in an age super-critical and doubting, would have us believe too little. there is no doubt but what the spanish writers connected with the conquest of america colored their narratives to give importance in the eyes of their countrymen in europe to the events with which they were associated; and they likely exaggerated whatever had such a tendency. hence greater empires, more formidable armies, and more imposing civilizations than really existed in america at the time of the conquest, were described. so with the missionaries who accompanied the first european expeditions and those who immediately followed them. they sometimes very likely saw analogies between the christian faith and some of the traditions and superstitions of the natives where none existed. so closely did some of the native traditions and ceremonies resemble catholic christian dogma and rites that the over-zealous priests came to the conclusion that the "devil" had in america counterfeited some parts of the christian religion and intermixed it with the native paganism, the better to encompass the damnation of the natives and hinder the progress of the christian religion. this led to the destruction of many aztec manuscripts which were regarded by some of the priests as works on magic, and in other ways were supposed to uphold the idolatry of the natives. this idea strongly impressed the first archbishop of mexico, don juan de zumarraga, [23] who from a number of cities caused large quantities of the native manuscripts to be collected and destroyed. the collection from tezcuco was especially large, since--as prescott describes it--tezcuco was "the great depository of the national archives." the archbishop caused these collected manuscripts "to be piled up in a 'mountainlike heap,'--as it is called by the spanish writers themselves--in the market place at tlateloco and reduced them all to ashes. * * * the unlettered soldiery were not slow in imitating the example of their prelate. every chart and volume which fell into their hands was wantonly destroyed: so that when the scholars of a later and more enlightened age anxiously sought to recover some of these memorials of civilization, nearly all had perished, and the few surviving were jealously hidden by the natives." [24] and thus was destroyed materials which might have gone far towards solving the mystery that enshrouds the people and civilization of ancient america. these native records were more numerous than they are generally thought to be. baldwin, in speaking of the people of central america and mexico, says: "the ruins show that they had the art of writing, and that at the south this art was more developed, more like a phonetic system of writing, than we find in use among the aztecs. the inscriptions of palenque, and the characters used in some of the manuscript books that have been preserved, are not the same as the mexican picture writing. it is known that books of manuscript writings were abundant among them in the ages previous to the aztec period. * * * las casas wrote on this point as follows: 'it should be known that in all the commonwealths of these countries, in the kingdoms of new spain and elsewhere, among other professions duly filled by suitable persons, was that of chronicler and historian. these chroniclers had knowledge of the origin of the kingdoms, and of whatever relates to religion and the gods, as well as to the founders of towns and cities. they recorded the history of kings, and of the modes of their election and succession; of their labors, actions, wars, and memorable deeds, good and bad; of the virtuous men or heroes of former days, their great deeds, the wars they had waged, and how they had distinguished themselves; who had been the earliest settlers, what had been their ancient customs, their triumphs and defeats. they knew, in fact whatever pertained to history, and were able to give an account of all past events. * * * our priests have seen those books, and i myself have seen them likewise, though many were burned at the instigation of the monks, who were afraid they might impede the work of conversion.' books such as those here described by las casas must have contained important historical information. the older books, belonging to the ages of copan and palenque, went to decay doubtless long previous to his time, in the wars and revolutions of the toltec period, or by the wear of time. the later books, not otherwise lost, were destroyed by aztec and spanish vandalism." [25] respecting native writers following the conquest, they were men who acquired the spanish language and wrote on the history of their people either in spanish, or, if in their own language they employed the spanish alphabet--of them it is said, and one may readily admit the reasonableness of the statement--"most of them were thoroughly imbued with the spirit of their converters, and their writings as a class are subject to the same criticism." [26] naturally these native writers would emphasize that which would glorify their own country and exalt the character of its civilization; belonging to a conquered race--the soreness of the conflict past--they would be but too prone to please, in order to stand in favor with, their conquerors; while their religious zeal would prompt them to find as many analogies as possible between their old faith and the one to which they were converted. all of which would tend to exaggeration in the same general direction as that followed by the early spanish writers. but because of these tendencies to exaggeration it does not follow that all the works of early spanish or native writers on america are to be described as of no value or even as of little value. as justly remarked by h. h. bancroft, "do we reject all the events of greek and roman history, because the historians believed that the sun revolved about the earth, and attributed the ordinary phenomena of nature to the actions of the imaginary gods? * * * and finally, can we reject the statements of able and conscientious men--many of whom devoted their lives to the study of aboriginal character and history, from an honest desire to do the natives good--because they deem themselves bound by their priestly vows and the fear of the inquisition to draw scriptural conclusions from each native tradition? the same remarks apply to the writings of converted and educated natives, influenced, to a great degree, by their teachers; more prone, perhaps, to exaggeration through national pride, but at the same time better acquainted with the native hieroglyphics. to pronounce all these works deliberately executed forgeries, as a few modern writers have done, is too absurd to require refutation." [27] and to this i would add a protest against that spirit of skepticism which in these same modern writers, when they do not pronounce the works referred to by bancroft as forgeries, insist upon so far discrediting them by their sophistries of criticism that they might as well pronounce them outright forgeries. undoubtedly the trend of modern writers is in support of the theory both of an indigenous people and civilization for america, and the latter of no very high order. in support of this theory they do not hesitate to discredit most of the native traditions recorded by the earlier writers, which tell of migrations of their ancestors from distant countries; of golden ages of prosperity and peace, and of an ancient, splendid civilization. it is difficult to determine always which is most to be discounted, the writers through whom the traditions of the glorious past are transmitted to us, or those who would dismantle that part of its glory and present us with an ancient america undeveloped beyond the point of middle savagery. perhaps in this, as in so many other things where man's prejudices are involved, the truth will be found at about an equal distance between the two extremes; and even under this adjustment of the conflicting claims of authorities, i am sure we shall find much that will in an incidental way support the claims of the book of mormon. footnotes 1. vivier de saint martin, in the new _dictionary of universal geography_, article "american ethnology," states that the tribes all along the arctic ocean known as the esquimaux are a race absolutely distinct from all other american natives, (de roo, _history of america before columbus_, vol. i, pp. 305, 309.) 2. all these theories are considered at length in h. h. bancrofts' _native races_, vol. v, ch. 1, and also in the _history of america before columbus_, by p. de roo, vol. i, chs. 6 and 8. 3. the question is considered at length by de roo in his _history of america before columbus_, vol. i, ch. 7, in support of which theory he quotes many authorities. 4. ether 15:33. 5. helaman 3:14. 6. ii nephi 1:8-9. 7. see mormon. ch. 8: 1-11. 8. see mormon 6. 9. very naturally there is much confusion on the subject of migratory movements among the ancient native inhabitants of america, and this owing to the confounding of migrations from the old world with later intercontinental movements. also there is a great division of opinion among authorities upon the subject, some alleging, for instance, that the tribes who established the civilization, found in mexico by the spaniards, came from the north--some from the northeast, others from the northwest while others insist that the movement was from central america northward. the controversy waged on this subject is too extensive to be introduced into this note or even into this work. but i may here say that the disagreement among so many writers worthy of our respect grows out of the fact that there were movements both north and south which leads to their confusion. we know from the book of mormon that the general migratory movement of the nephites at an early date--55 b. c.--was from the south northward; while during the period of peace which followed messiah's advent, there was unrestricted movements of population north and south. then came the period of gathering in the north, south of the great lakes, ending in the disaster about cumorah; then the movement of the people from the north southward to the old centers of population, and the reviving of partially civilized conditions. one class of writers seized upon the fragmentary tradition concerning this northward movement for their conclusions, while another class seizes upon the tradition of the southward movement for their authority, and hence the conflict. of the traditions of the northern origin of the aztecs, prescott remarks: "traditions of the western, or northwestern, origin were found among the more barbarous tribes, and by the mexicans were preserved both orally and in their hieroglyphical maps, where the different stages of their migrations are carefully noted. but who, at this day, shall read them? they are admitted to agree, however, in representing the populous north as the prolific hive of the american races. in this quarter were placed their aztlan, and their huehuetapallan, the bright abode of their ancestors, whose warlike exploits rivalled those which the teutonic nations have recorded of odin and the mythic heroes of scandanavia. from this quarter the toltecs, the chichemecs, and the kindred races of the nahuatlacs, came successively up the great plateau of the andes, spreading over its hills and valleys, down to the gulf of mexico." (_conquest of mexico_, vol. ii, pp. 397, 398, burt & co., n. y.) also nadaillac speaking of the invaders of the valley of mexico says: "all these men, whether toltecs, chichimecs, or aztecs, believed that their people came from the north, and migrated southward, seeking more fertile lands, more genial climates, or perhaps driven before a more warlike race; one wave of emigration succeeding another. we must, according to this tradition, seek in more northern regions the cradle of the nahuatl race." (_pre-historic america_, p. 13.) baldwin, quoting brasseus de bourbourg and sahagun allows a northeast migration for the toltecs (_ancient america_, pp. 200, 202), but insists that the aztecs who succeeded these races in the occupation of the valley of mexico came from the south (pp. 217, 218). this view of the southern origin for the aztecs is also maintained at some length and by an extensive citation of authorities by bancroft. (_native races_, vol. v, ch. 3.) 10. _intellectual development of europe_, vol. ii. pp. 166-167. 11. _pre-historic america_, p. 386. 12. _conquest of mexico_, vol. i, pp. 57, 58. 13. _native races_, vol. ii, pp. 804, 805. 14. _ancient america_, (baldwin) p. 215. 15. _conquest of mexico_, (prescott) vol. i, p. 39. 16. _conquest of mexico_, (prescott) vol. i, p. 354. 17. peru, _incidents of travel and exploration of the land of the incas_, e. george squier, m. a. f. s. a. 18. _peruvian antiquities_, by rivero and tschudi; the former director of the national museum at lima, the latter a doctor of philosophy and medicine. 19. "under the broad range allowed by a descent from the sons of noah," says mr. john l. stephens, to whom we are indebted for most excellent works on american antiquities, "the jews, the canaanites, the phoenicians, the carthaginians, the greeks, the scythians in ancient times; the chinese, the swedes, the norwegians, the welsh, and the spaniards in modern times, have had ascribed to them the honor of peopling america." _central america_, vol. i, pp. 96, 97. 20. there are eight or ten such collections. their contents for the most part, are published in lord kingsborough's monumental work. a list of them and a description will also be found in bancroft's _native races_, vol. ii, ch. 17. 21. see chapter 1, p. 33. 22. it was the french linguist and archaeologist, jean francois champollion, who discovered from the rosetta stone the key to the egyptian hieroglyphics. 23. born 1486, died 1549. 24. _conquest of mexico_, vol. i, pp. 89, 90. 25. _ancient america_, pp. 187, 188, j. d. baldwin. 26. _native races_, bancroft, vol. v, p. 147. 27. _native races_, vol. v, pp. 145, 146. the whole chapter from which the above passage is quoted deals with the subject of the early writers on ancient america, and could with profit be considered by the reader. w. h. prescott also has a very choice set of notes on the subject of the same class of writers in his first book on the conquest of mexico, especially those notes following each chapter on some special authority on whom he mainly relies for the statements in his text. chapter xxvi. indirect external evidences--american antiquities--continued. the book of mormon, as already stated, requires the evidence of the existence of a very ancient civilization in the north continent of america, with its central and most enduring monuments in our central american states. also the evidences of a later civilization somewhat overlaying and intermixed with the former; the monuments of these two civilizations, however, may be somewhat confused by the rise of another, though inferior civilization, during the thousand years immediately preceding the advent of the spaniards in america, which had begun to raise itself out of that chaos of confusion into which things were thrown by the destruction of the nephites and their government. under these circumstances it may be extremely difficult to separate these antiquities and assign each group to its proper division. but this much we feel confident can be done; evidence can be adduced that such ancient civilizations did exist; that the monuments of one has overlaid and intermixed with the others; that the central location of the first was in our central states of america, and so far as such evidence is adduced, to that extent the claims of the book of mormon will be sustained. in the presentation of such evidence i can only take the humble part of compiler of it from the writings of others, since i lay no claim to original investigation of the matter; and even in the work of presenting the utterances of conceded authorities upon the subject, one stands momentarily confused, not because of the lack of matter to present to the reader, but in the matter of selecting from the great mass those passages suitable for our limited space, and which shall be most direct and convincing. with so much by way of introduction, then, i present first of all:-i. _the evidence of the existence of ancient civilizations in america._ considering the vast extent of these remains, [i. e. of ancient cities, pyramids and temples] spreading over more than half the continent, and that in mexico, and south america, after the lapse of an unknown series of ages, they still retain much of ancient grandeur which "time's effacing fingers" have failed to obliterate. it is certainly no wild flight of the imagination to conjecture that in ancient times, even coeval with the spread of science in the east, empires may have flourished here that would vie in power and extent with the babylonian, the median, or the persian; and cities that might have rivaled nineveh, and tyre, and sidon; for of these empires and these cities, the plains of asia now exhibit fewer, and even less imposing relics, than are found of the former inhabitants of this country. [1] we venture to say that the aboriginal inhabitants of our hemisphere have not till this day received their meed for ancient bravery, nautical skill, and wonderful attainments in geography and in every branch of material advancement and of civilization generally. ancient prehistoric america was, indeed, a civilized world. * * * * * proceeding from north to south, we find from distance to distance unmistakable traces of mighty, skilful, and learned nations that had either wholly disappeared from the face of the earth, or had become degenerated and degraded to such an extent as to be irrecognizable at the time of not only the spanish, but even of the northman [tenth century] discoveries. * * * * * the mayas [central america] were intellectual giants, indeed. the ruins of their vast public works, of their costly edifices, of their sculptures and paintings, and of their finely carved symbolic writings attest the height of a civilization of which we might well be proud today. and yet all these evidences of a glorious past lay buried for long centuries before columbus' discovery in the virgin forests of yucatan. palenque, uxmal, copan, and several other ruined cities of central america are as grand and beautiful monuments on the cemeteries of the new world as are troy, babylon, and thebes on those of the old; and their antiquity does not seem to be less venerable. they certainly pertain to america's remotest period. they were ruins more than they are now, in the sixteenth century; the native of the neighboring region knew nothing of their origin, and no notice whatever of the existence of such cities appears in the annals of the surrounding civilized nations during the eight or nine centuries preceding the spanish conquest. bancroft is even of the opinion that the maya grandeur was already at its height several centuries before christ. [2] after speaking of various evidences of civilization in america, nadaillac remarks: but we need not give any further account of these great discoveries. we must return to the companions of cortez to tell of the new wonders which awaited them. even in the most remote districts in the primeval forests covering chiapas, guatemala, honduras, and yucatan, where, through the dense undergrowth a passage had often to be forced, axe in hand, statues, columns, hieroglyphics, unoccupied villages, abandoned palaces, and stately ruins, rose on every side, mute witnesses of past ages and of vanished races. everywhere the conquerors were met by tokens, not only of a civilization even more ancient and probably more advanced than that of the races they subjugated, but also of struggles and wars, those scourges of humanity in every race and every clime. [3] continuing further on in his admirable work, the same writer says: undoubtedly america bears witness to a venerable past; and without admitting the claims of some recent authors who are of opinion that when europe was inhabited by wandering savages, whose only weapons were roughly hewn of stone, america was already peopled by men who built cities, raised monuments, and had attained to a high degree of culture, we must admit that their civilization and social organization can only have become what it was by degrees. * * * to erect the monuments of mexico and peru, the yet more ancient ones of central america--the singular resemblance of which, in some particulars, to the temples and palaces of egypt, strike the archaeologist--must have required skilled labor, a numerous population, and an established priesthood, such as could have developed only during the lapse of centuries. * * * to sum up: multitudes of races and nations have arisen upon the american continent and have disappeared, leaving no trace, but ruins, mounds, a few wrought stones, or fragments of pottery. [4] in the new world, mysterious mounds and gigantic earth-works arrest our attention. here we find deserted mines, and there we can trace the sites of ancient camps and fortifications. the indians of the prairies seem to be intruders on a fairer civilization. we find here evidences of a teeming population. in the presence of their imposing ruins, we can not think that nomadic savages built them. they give evidences rather of a people having fixed habitations, and seem to imply the possession of a higher civilization than that of the indians. these questions demand solution; but how shall we solve the problem? save here and there a deserted camp, or a burial mound, containing perhaps articles of use or adornment, all traces have vanished. their earth-works and mounds are being rapidly leveled by the plow of modern times, and the scholar of the future can only learn from books of their mysterious builders. in mexico, and further south, we find the ruins of great cities. to the student of antiquity, these far surpass in interest the ruined cities of the nile or euphrates valley. babylon of old, with its walls, towers, and pleasure resorts, was indeed wonderful. in our own land cities, if not as ancient, yet fallen in more picturesque ruin, reward the labors of the explorer. uxmal, copan, and palenque, invite our attention. here are hieroglyphics in abundance, but no rosetta stone supplies the key by whose aid a champollion can unravel the mystery. [5] closely enveloped in the dense forests of chiapas, guatemala, yucatan, and honduras, the ruins of several ancient cities have been discovered, which are far superior in extent and magnificence to any seen in aztec territory. * * * most of these cities were abandoned and more or less unknown at the time of the conquest. they bear hieroglyphic inscriptions apparently identical in character; in other respects they resemble each other more than they resemble the aztec ruins--or even other and apparently later works in guatemala, and honduras. all these remains bear evident marks of great antiquity. their existence and similarity, the occupation of the whole country at some remote period by nations far advanced in civilization, and closely allied in manners and customs, if not in blood and language. furthermore, the traditions of several of the most advanced nations point to a widespread civilization introduced among a numerous and powerful people by votan and zamna, who, or their successors, built the cities referred to, and founded great allied empires in chiapas, yucatan, and guatemala; and moreover, the tradition is confirmed by the universality of one family of languages or dialects spoken among the civilized nations, and among their descendants to this day. [6] that the population of central america (and in this term i include mexico) was at one time very dense, and had attained to a high degree of civilization, higher even than that of europe in the time of columbus, there can be no question; and it is also probable, as i have shown, that they originally belonged to the white race. [7] finally, from all we can gather from this momentous subject, we are compelled from the overwhelming amount of evidence to admit that mighty nations, with almost unbounded empire, with various degrees of improvement, have occupied the continent, and that, as in the old world, empire has succeed empire, rising one out of the other, from the jarring interests of the unwieldly and the ferocious mass--so also in this. [8] the foregoing is perhaps sufficient for the purpose of establishing the mere fact of the existence of extensive and highly developed civilization in america, especially as many of the quotations on some of the other divisions of the subject will also bear upon this point. i now take up the matter of the chief centers of those old civilizations. ii. _chief centers of ancient american civilization._ the following is from baldwin's "ancient america": it has been said, not without reason, that the civilization found in mexico by spanish conquerors consisted, to a large extent, of "fragments from the wreck that befell the american civilization of antiquity." to find the chief seats and most abundant remains of the most remarkable civilization of this old american race, we must go still farther south into central america and some of the more southern states of mexico. here ruins of many ancient cities have been discovered, cities which must have been deserted and left to decay in ages previous to the beginning of the aztec supremacy. most of these ruins were found buried in dense forests, where, at the time of the spanish conquest, they had been long hidden from observation. [9] marcus wilson, in speaking of the central location of the ancient american civilization and its probable "radiating points," says: it is believed that the western shores of this continent, and perhaps both mexico and peru--equally distant from the equator, and in regions the most favorable for the increase and the support of human life, were the radiating points of early american civilization; from which, as from the hearts of empire, pulsation after pulsation sent forth their streams of life throughout the whole continent. but the spread of civilization appears to have been restricted, as we might reasonably expect to find it, to those portions of the continent where the rewards of agriculture would support a numerous population. hence, following the course of the civilization, by the remains it has left us, we find it limited by the barren regions of upper mexico, and the snows of canada on the north, and the frosts of patagonia on the south; and while in mexico and peru are found its grandest and most numerous monuments, on the outskirts they dwindle away in numbers and in importance. [10] in the central american region of the western continent are found ruins of what are pronounced by all scholars to be the highest civilization, and the most ancient in time, of any in the new world. there it arose, flourished, and tottered to its fall. its glory had departed, its cities were a desolation, before the coming of the spaniards. * * * * * the most important ruins are in the modern states of honduras, guatemala, chiapas, and especially yucatan, the northern portion of this peninsula being literally studded with them. the river usumacinta, and its numerous tributaries flowing in a northern direction through chiapas, is regarded as the original home of the civilization whose ruins we are now to describe. from whence the tribes came that first settled in this valley is as yet an unsettled point. we notice that we have here another instance of the influence that fertile river valleys exert upon tribes settling therein. the stories told us of the civilization that flourished in primitive times in the valley of the euphrates and the nile are not more wonderful--the ruins perhaps not more impressive--than are the traditions still extant, or the material remains fallen in picturesque ruins, of the civilization that once on a time held sway in the usumacinta valley. [11] wherever there was a center of civilization, that is, wherever the surroundings favored the development of culture, tribes of different stocks enjoyed it to nearly an equal degree, as in central mexico and peru. by them it was distributed, and thus shaded off in all directions. [12] a brief description of some of these ruins of central america cannot fail at this point to be both instructive and interesting. i begin with the description of copan which, by mutual consent of authorities, we may regard as one of the most famous, as also the most ancient, of american ruins. [13] copan. the ruins are situated in the west part of the modern state of honduras, on the left bank of the copan river, which empties into the montague. the name copan is applied to the ruins because of their vicinity to an adjoining hamlet of that name, so that copan is not to be regarded as the true name of the ancient city. and now i quote the description from the works of john l. stephens to whom the world is chiefly indebted for its knowledge of central american ruins. i omit, however, the references to plans and engravings which occur in his excellent work: the extent along the river, as ascertained by monuments still found, is more than two miles. there is one monument on the opposite side of the river, at the distance of a mile, on the top of a mountain two thousand feet high. whether the city ever crossed the river, and extended to that monument, it is impossible to say. i believe not. at the rear is an unexplored forest, in which there may be ruins. there are no remains of palaces or private buildings, and the principal part is that which stands on the bank of the river, and may, perhaps, with propriety be called the temple. the temple is an oblong enclosure. the front or river wall extends on a right line north and south six hundred and twenty-four feet, and it is from sixty to ninety feet in height. it is made of cut stones, from three to six feet in length, and a foot and a half in breadth. in many places the stones have been thrown down by bushes growing out of the crevices, and in one place there is a small opening, from which the ruins are sometimes called by the indians, las ventanas, or the windows. the other three sides consist of ranges of steps and pyramidal structures, rising from thirty to one hundred and forty feet in height on the slope. the whole line survey is two thousand eight hundred and sixty-six feet, which, though gigantic and extraordinary for a ruined structure of the aborigines, that the reader's imagination may not mislead him, i consider it necessary to say, is not so large as the base of the great pyramid of ghizeh. * * near the southwest corner of the river wall and the south wall is a recess, which was probably once occupied by a colossal monument fronting the water, no part of which is now visible; probably it has fallen and been broken, and the fragments have been buried or washed away by the floods in the rainy season. beyond are the ruins of two small pyramidal structures, to the largest of which is attached a wall running along the west bank of the river; this appears to have been one of the principal walls of the city; and between the two pyramids there seems to have been a gateway or principal entrance from the water. the south wall runs at right angles to the river, beginning with a range of steps about thirty feet high, and each step about eighteen inches square. at the southeast corner is a massive pyramidal structure one hundred and twenty feet high on the slope. on the right are other remains of terraces and pyramidal buildings; and here also was probably a gateway, by a passage about twenty feet wide, into a quadrangular area two hundred and fifty feet square, two sides of which are massive pyramids one hundred and twenty feet high on the slope. at the foot of these structures, and in different parts of the quadrangular area, are numerous remains of sculpture. at one point is a colossal monument richly sculptured, fallen, and ruined. behind it fragments of sculpture, thrown from their place by trees, are strewn and lying loose on the side of the pyramid, from the base to the top; and among them our attention was forcibly arrested by rows of death's heads of gigantic proportions, still standing in their places about half way up the side of the pyramid; the effect was extraordinary. here follows the description of the gigantic stone monuments or carved images which were doubtless the idols of the ancient inhabitants of copan. resuming his general description, mr. stephens says: the whole quadrangle is overgrown with trees, and interspersed with fragments of fine sculpture; particularly on the east side, and at the northwest corner is a narrow passage, which was probably a third gateway. on the right is a confused range of terraces running off into the forest, ornamented with death's heads, some of which are still in position, and others lying about as they have fallen or been thrown down. turning northward, the range on the left hand continues a high, massive pyramidal structure, with trees growing out of it to the very top. at a short distance is a detached pyramid, tolerably perfect, about fifty feet square and thirty feet high. the range continues for a distance of about four hundred feet, decreasing somewhat in height, and along this there are but few remains of sculpture. the range of structures turn at right angles to the left, and runs to the river, joining the other extremity of the wall, at which we began our survey. the bank was elevated about thirty feet above the river, and had been protected by a wall of stone, most of which had fallen down. the plan was complicated, and the whole ground, being overgrown with trees, difficult to make out. there was no entire pyramid, but at most, two or three pyramidal sides, and these joined on the terraces or other structures of the same kind. beyond the wall or enclosure were walls, terraces, and pyramidal elevations running off into the forest, which sometimes confused us. probably the whole was not erected at the same time, but additions were made and statues erected by different kings, or, perhaps in commemoration of important events in the history of the city. along the whole line were ranges of steps with pyramidal elevations, probably crowned on the top with buildings or altars now ruined. all these steps of the pyramidal sides were painted and the reader may imagine the effect when the whole country was clear of forest and priest and people were ascending from the outside to the terraces, and thence to the holy places within to pay their adoration in the temple. then follows a description of pyramids and stone monuments and altars, together with stone tablets of hieroglyphics which, without the accompanying engravings of mr. stephens' work, would be unintelligible. mr. stephens visited the stone quarries which supplied the material for this magnificent city, ruins of whose public buildings doubtless alone remain, and if these extensive ruins but mark the site and grandeur of the public buildings, as is most probable, then how extensive indeed must have been the old city whose ruins we call copan! while at the quarry, some two miles distant from the ruins, mr. stephens indulged in the following reflections: the range lies about two miles north from the river, and runs east and west. at the foot of it we crossed a wild stream. the side of the mountain was overgrown with bushes and trees. the top was bare, and commanded a magnificent view of a dense forest broken only by the winding of the copan river, and the clearings for the haciendas of don gregorio and don miguel. [14] the city was buried in forest and entirely hidden from sight. imagination peopled the quarry with workmen, and laid bare the city to their view. here, as the sculptor worked, he turned to the theatre of his glory, as the greek did to the acropolis of athens, and dreamed of immortal fame. little did he imagine that the time would come when his works would perish, his race be extinct, his city a desolation and abode for reptiles, for strangers to gaze at and wonder by what race it had once been inhabited. relative to the antiquity and probable cause of the desertion of copan, mr. stephens writes: in regard to the age of the desolate city i will not at present offer any conjecture. some idea might perhaps be formed from the accumulations of earth, and the gigantic trees growing on the top of the ruined structures, but it would be uncertain and unsatisfactory. nor shall i at this moment offer any conjecture in regard to the people who built it, or to the time when or the means by which it was depopulated, and became a desolation and ruin; whether it fell by the sword, or famine, or pestilence. the trees which shroud it may have sprung from the blood of its slaughtered inhabitants; they may have perished howling with hunger; or pestilence, like the cholera, may have piled its streets with dead, and driven forever the feeble remnants from their homes; of which dire calamities to other cities we have authentic accounts, in eras both prior and subsequent to the discovery of the country by the spaniards. one thing i believe, that its history is graven on its monuments. no champollion has yet brought to them the energies of his inquiring mind. who shall read them? "'chaos of ruins! who shall trace the void, o'er the dim fragments cast a lunar light, and say 'here was or is,' where all is doubly night?'" [15] palenque i next call attention to the ruins of palenque, situated about two hundred and sixty miles northwest from copan in the modern state of chiapas in the valley of the usumacinta river. our space will not admit of the elaborate and detailed description given of this ancient city by the writers who have visited it, and whose descriptions are usually attended with references to numerous cuts of pyramids, temples, ruined walls, statuary, tablets, etc. i have therefore decided to abridge the description of this city and its chief monuments from the admirable work of nadaillac: the monuments of palenque are justly reckoned amongst the most remarkable in chiapas. [16] the town stands in the region watered by the usumacinta, where settled the first immigrants of whom it has been possible to distinguish traces. the position of palenque, at the foot of the first buttresses of the mountain chain, on the banks of the little river otolum, one of the tributaries of the tulija, was admirably chosen. the streets extended for a length of from six to eight leagues, (from eighteen to twenty-four miles) irregularly following the course of the streams which descend from the mountains and furnish the inhabitants with an abundant supply of water necessary to them. at the present day the ruins rise in solitude, which adds to the effect produced by them. they were long altogether unknown; cortez, in one of his expeditions, passed within a few miles of palenque without suspecting its existence; and it was not till 1746, that chance led to its discovery by a cure of the neighborhood. * * * * * * among the best preserved ruins may be mentioned the palace, the temple of the three tablets, the temple of the bas-reliefs, the temple of the cross, and the temple of the sun. we keep the names given by various explorers in the absence of better ones. there are others, but of less importance. dupaix speaks of eleven buildings still standing, and a few years before a. del rio mentioned twenty; waldeck says eighteen, and maler, who visited the ruins of palenque in 1877, fixes the number of the temples or palaces at twelve. these contradictions are more apparent than real, and are explained by the different impressions of each traveler, and the divisions he thought it necessary to adopt. the palace, the most important building of palenque, rests on a truncated pyramid about forty feet high, the base of which measures from three hundred and ten feet by two hundred and sixty. the inside of this pyramid is of earth; the external faces are covered with large slabs; steps lead up to the principal building, which forms a quadrilateral of two hundred and twenty-eight feet by one hundred and eighty; the walls, which are two or three feet thick, are of rubble, crowned by a frieze framed between two double cornices. inside as well as outside they are covered with a very fine and durable stucco, painted red or blue, black or white. the principal front faces the east; it includes fourteen entrances about nine feet wide, separated by pilasters ornamented with figures. these figures measure more than six feet high, and are full of movement; while above the head of each are hieroglyphics inlaid in the stucco. * * * * * * the inside of the palace corresponds with the magnificence of the outside; there are galleries forming a peristyle all around the court; and the rooms are decorated with granite bas-reliefs, grotesque figures, some thirteen feet high. * * * * the expression of the figures speaks well for the skill of the artist; but the execution is weak, suggesting an art in decadence rather than the ruggedness of one in its infancy. these rooms were united by corridors. * * * the architects of palenque were ignorant of the arch, and their vaults were formed of oversailing courses, one above the other, as in the cyclopean monuments of greece and italy. the building is finished off with a tower of three stories, measuring thirty feet square at the base. here, too, we find symbolical decorations, which are very rich and in a very good state of preservation. our author, after excusing himself from mentioning many of the monuments of palenque, for want of space, says: we must, however, mention one of them, situated on the other bank of the otolum, and known under the name of the temple of the cross. it rises from a truncated pyramid and forms a quadrilateral with three openings in each face, separated by massive pilasters, some ornamented with hieroglyphics and some ornamented with human figures. the frieze is also covered with human figures, and amongst those still visible stephens mentions a head and two torsos, which, in their perfection of form, recall greek art. the openings, all at right angles, lead into an inside gallery communicating with three little rooms. the central one of these rooms contains an altar, which fairly represents an open chest, ornamented with a little frieze with a margin. from the two upper extremities of this frieze springs two wings, recalling the mode of ornamentation so often employed in the pediments of egyptian monuments. above the altar was originally placed the tablet of the cross, which was afterward torn from its position by the hand of a fanatic, who chose to see in it the sacred sign of the christian faith, miraculously preserved by the ancient inhabitants of the palace. the tablet was taken down and then abandoned, we know not why, in the midst of the forest covering part of the ruins. here it was that the americans discovered part of it, took possession of it, and carried it to washington, where it forms part of the collection of the national museum. the center represents a cross, resting upon a hideous figure, and surmounted by a grotesque bird. on the right, a figure on foot is offering presents; on the left, another figure, in a stiff attitude seems to be praying to the divinity. the costume of these two persons is unlike any that is now in use; and above their heads we can make out several hieroglyphical characters. a slab on the right is also covered with them. in the present state of knowledge it is impossible to make out whether these inscriptions are prayers to the gods, the history of the country or that of the temple, the name or the dedication of the founders. at the end of the sanctuary recently discovered near palenque by maler, are three slabs of sculptured stone in low relief. on the right and left are hieroglyphics; in the center a cross, surmounted by a head of strange appearance, wearing around the neck a collar with a medallion; above this head is a bird, and on either side are figures exactly like those of the temple of the cross. evidently this was a hieratic type, from which the artist was not allowed to depart. * * * we cannot leave the ruins of palenque without mentioning a statue, remarkable for more than one reason. the calm and smiling expression of the face resembles that of some of the egyptian statues; the head-dress is a little like that of the assyrians; there is a necklace around the neck; the figure presses upon its bosom an instrument and rests its left hand upon an ornament, the meaning of both of which it is difficult to imagine. the plinth of the statue has a cartouch with a hieroglyphical inscription, probably giving the name of the god or hero to whom it was dedicated. there is a very distinct resemblance in some of these hieroglyphics to those of egypt. [17] in concluding an extended description of the ruins of palenque, bancroft says: i close my account of maya antiquities with the following brief quotations respecting palenque, and the degree of art exhibited in her ruined monuments: "these sculptured figures are not caricatures, but display an ability on the part of the artists to represent the human form in every posture, and with anatomical fidelity. nor are the people in human life here delineated. the figures are royal or priestly; some are engaged in offering up sacrifices, or are in an attitude of devotion; many hold a sceptre, or token baton of authority, their apparel is gorgeous; their head-dresses are elaborately arrayed, and decorated with long feathers." [18] "many of the reliefs exhibit the finest and most beautiful outlines, and the neatest combinations which remind one of the best indian works of art." "the ruins of palenque have been perhaps overrated; these remains are fine, doubtless, in their antique rudeness; they breathe out in the midst of their solitude a certain imposing grandeur; but it must be affirmed, without disputing their architectural importance, that they do not justify in their details the enthusiasm of archaeologists. the lines which make up the ornamentation are faulty in rectitude; the designs in symmetry; the sculpture in finish; i except, however, the symbolic tablets, the sculpture of which seemed to me very correct." "i admire the bas-reliefs of palenque on the facades of her old palaces; they interest me, move me, and fill my imagination; but let them be taken to the louvre, and i see nothing but rude sketches which leave me cold and indifferent." "the most remarkable remains of an advanced ancient civilization hitherto discovered on our continent." "their general characteristics are simplicity, gravity, and solidity." [19] "while superior in the execution of the details, the palenque artist was far inferior to the egyptian in the number and variety of the objects displayed by him." [20] mr. john l. stephens, whose comments upon the cities he visited in central america, are always interesting, remarks of the ruins of palenque: what we had before our eyes was grand, curious, and remarkable enough. here were the remains of a cultivated, polished, and peculiar people, who had passed through all the stages incident to the rise and fall of nations; reached their golden age, and perished, entirely unknown. the links which connected them with the human family were severed and lost, and these were the only memorials of their footsteps upon earth. we lived in the ruined palaces of their kings; we went up to their desolate temples and fallen altars; and wherever we moved we saw the evidences of their taste, their skill in arts, their wealth and power. in the midst of desolation and ruin we looked back to the past, cleared away the gloomy forest, and fancied every building perfect, with its terraces and pyramids, its sculptured, and painted ornaments, grand, lofty, and imposing, and overlooking an immense inhabited plain; we called back into life the strange people who gazed at us in sadness from the walls; pictured them, in fanciful costumes and adorned with plumes of feathers, ascending the terraces of the palace and the steps leading to the temples; and often we imagined a scene of unique and gorgeous beauty and magnificence, realizing the creations of oriental poets, the very spot which fancy would have selected for the "happy valley" of rasselas. in the romance of the world's history nothing ever impressed me more forcibly than the spectacle of this once great and lovely city, overturned, desolate, and lost; discovered by accident, overgrown with trees for miles around, and without even a name to distinguish it. apart from everything else, it was a mourning witness to the world's mutations:- * * * * * * "'nations melt from power's high pinnacle, when they have felt the sunshine for a while, and downward go.'" [21] footnotes 1. _history of united states_, marcus wilson, book i, _american antiquities_, p. 94. 2. _history of america before columbus_, p. de roo, vol i, pp. 173, 176, 177, 178. 3. _pre-historic america_, pp. 10, 11. 4. _pre-historic america_, pp. 13, 14 5. _the pre-historic world_, or _vanished races_, e. a. allen, introduction, pp. 23, 24. 6. _native races_, vol. ii, pp. 116, 117, bancroft. 7. _atlantis_, (donnely) p. 349. 8. _american antiquities_, priest, p. 186. 9. _ancient america_, (baldwin) pp. 92, 93. 10. history of the united states, book i, _american antiquities_, pp. 93, 94. 11. _the pre-historic world, or vanished races_, by e. a. allen (1885), pp. 564, 566. i quote this passage upon the location, extent and grandeur of the ancient ruins of central america with the greater pleasure because mr. allen is one of the authors who, as far as possible, discount the extent, greatness and very remote antiquity of the civilization represented by american ruins; though for all this his work is one of the most conscientious and valuable upon the subject. 12. _the american races_, daniel g. brinton, p. 44. 13. bancroft, _native races_, p. 81, also pp. 82, 104. 14. modern plantations near the ruins. 15. _incidents of travel in central america, chiapas, and yucatan_, stephens (1841), vol. i, ch. 7. those who would become further acquainted with the ruins of copan will find elaborate descriptions in bancroft's _native races_, vol. iv, ch. 3. his foot notes citing various authorities on the subject are especially valuable. 16. and for matter of that in central america. 17. _pre-historic america_, nadaillac, ch. 7. 18. foster's _pre-historic races_, pp. 338, 339. klemm, _cultur-geschichte_, tom. 5, pp. 161-3. 19. morelet, _voyage_, tom. 1, pp. 273, 274. mayer's _mex. aztec_, etc., vol. ii, p. 172; brasseur de bourbourg, _hist. nat. civ_. tom. 1, p. 85. 20. _native races_, vol. iv, pp. 364, 365, and notes. 21. _incidents of travel in central america, chiapas, and yucatan_, john l. stephens, vol. ii, pp. 356, 357. chapter xxvii. indirect external evidences--american antiquities. continued. i. _antiquity of american ruins_ we have now before us a subject on which the authorities on american antiquities are most divided, and i shall not attempt in this writing to reconcile them or dispute the position of either class; but after a few quotations from these authorities shall leave the question of the antiquity of american ruins found in central america and elsewhere as i find it, an open question. "there is nothing in the buildings to indicate the date of their erection--that they were or were not standing at the commencement of the christian era," says h. h. bancroft, in speaking of the cities and other monuments of yucatan--and it is a remark which could with equal propriety be made of nearly all the ruined cities of america. "we may see now, abandoned and uncared for," he continues, "they may have resisted the ravages of the elements for three or four centuries. how many centuries they may have stood guarded and kept in repair by the builders and their descendants, we can only conjecture." [1] later, in the same work, our author discusses the question of the age of palenque and other ruins in the following manner: i confess my inability to judge from the degree of art displayed respectively in the peninsular ruins and those of palenque, which are the older; i will go further, and while in a confessional mood, confess to a shade of skepticism the ability of other writers to form a well-founded judgment in the matter. authors are, however, unanimous in the opinion that palenque was founded before any of the cities of yucatan, an opinion which is supported to a certain extent by traditional history, which represents votan's empire in chiapas and tabasco as preceding chronologically the allied maya empire in the peninsula. if the yucatan cities flourished, as i have conjectured, between the third and tenth centuries, palenque may be conjecturally referred to a period between the first and eighth centuries. i regard the theory that palenque was built by the toltecs after their expulsion from anahuac in the tenth century as wholly without foundation; and i believe that it would be equally impossible to prove or disprove that the palace was standing at the birth of christ. [2] following this passage, mr. bancroft gives a valuable collection of opinions in his notes where he represents m. violett-le-duc as expressing the belief that palenque was built probably some centuries before christ by a people in which "yellow blood predominated, although with some aryan intermixture; but that the yucatan cities owe their foundation to the same people at a later epoch and under a much stronger influence of the white races." dupaix he represents as believing that the buildings were reared by a flatheaded race that has become extinct, and who, after writing his narrative, made up his mind that palenque was antediluvian or at least that a floor had covered it. lenoir he represents as saying that, according to all voyagers and students, the ruins of palenque are not less than three thousand years old; while catlin, a french writer, in a french periodical for march, 1867, he represents as asserting that the ruined cities of palenque and uxmal have within themselves the evidence that the ocean has been their bed for thousands of years, but the material is soft limestone and presents no water lines. foster, the author of _pre-historic races_ (pp. 398-9), is represented as regarding the ruins of palenque as the work of an extinct race, and then he proceeds with a number of citations for a more modern origin. the valuable notes will be found in bancroft's _native races_, vol. iv, pp. 262-3. prescott, in his treatise on the origin of mexican civilization, offers the following reflections on the antiquity of american ruins: it is impossible to contemplate these mysterious monuments of a lost civilization, without a strong feeling of curiosity as to who were their architects, and what is their probable age. the data on which to rest our conjectures of their age, are not very substantial; although some find in them a warrant for an antiquity of thousands of years, coeval with the architecture of egypt and hindostan. but the interpretation of hieroglyphics, and the apparent duration of trees, are vague and unsatisfactory. and how far can we derive an argument from the discoloration and dilapidated condition of the ruins, when we find so many structures of the middle ages dark and mouldering with decay, while the marbles of the acropolis, and the gray stone of paestum, still shine in their primitive splendor? there are, however, undoubted proofs of considerable age to be found there. trees have shot up in the midst of the buildings, which measure, it is said, more than nine feet in diameter. a still more striking face is the accumulation of vegetable mould in one of the courts, to the depth of nine feet above the pavement. this in our latitude would be decisive of a very great antiquity. but, in the rich soil of yucatan, and under the ardent sun of the tropics, vegetation bursts forth with irrepressible exuberence, and generations of plants succeed each other without intermission, leaving an accumulation of deposits, that would have perished under the northern winter. another evidence of their age is afforded by the circumstance, that, in one of the courts of uxmal, the granite pavement, on which the figures of tortoises were raised in relief, is worn nearly smooth by the feet of the crowds who have passed over it; a curious fact, suggesting inferences both in regard to the age and population of the place. lastly, we have authority for carrying back the date of many of these ruins to a certain period, since they were found in a deserted, and probably dilapidated state by the first spaniards who entered the country. their notices, indeed, are brief and casual, for the old conquerors had little respect for works of art; and it is fortunate for these structures, that they had ceased to be the living temples of the gods, since no merit of architecture, probably, would have availed to save them from the general doom of the monuments of mexico. [3] it is proper, to say, however, that mr. prescott declares that some of the remarks in the above paragraph would have been omitted had he enjoyed the benefit of mr. stephens' researches when it was originally written. mr. stephens, it should be remembered, is among those who grant no great antiquity to the ruins. on this subject, however, i find the fairest treatment in the profound reflections of mr. baldwin: the mexican and central american ruins make it certain that in ancient times an important civilization existed in that part of the continent, which must have begun at a remote period in the past. if they have any significance, this must be accepted as an ascertained fact. a large portion of them had been forgotten in the forests, or became mythical and mysterious, long before the arrival of the spaniards. in 1520, three hundred and fifty years ago, the forest which so largely covers yucatan, guatemala, and chiapa was growing as it grows now. * * * * how many additional centuries it had existed no one can tell. if its age could be told, it would still be necessary to consider that the ruins hidden in it are much older than the forest, and that the period of civilization they represent closed long before it was established. in the ages previous to the beginning of this immense forest, the region it covers was the seat of civilization which grew up to a high degree of development, flourished a long time, and finally declined, until its cities were deserted, and its cultivated fields left to the wild influences of nature, it may be safely assumed that both the forest-covered ruins and the forest itself are far older than the aztec period; but who can tell how much older? copan, first discovered and described three hundred years ago, was then as strange to the natives dwelling near it as the old chaldean ruins are to the arabs who wander over the wasted plains of lower mesopotamia. native tradition had forgotten its history and become silent in regard to it. how long had ruined copan been in this condition? no one can tell. manifestly it was forgotten, left buried in the forest without recollection of its history, long before montezuma's people, the aztecs, rose to power; and it is easily understood that this old city had an important history previous to that unknown time in the past when war, revolution or some other agency of destruction, put an end to its career and left it to become what it is now. moreover, these old ruins, in all cases, show us only the cities last occupied in the period to which they belong. doubtless others still older preceded them; and, besides, it can be seen that some of the ruined cities which can now be traced were several times renewed by reconstructions. we must consider, also, that building magnificent cities is not the first work of an original civilization. the development was necessarily gradual. its first period was more or less rude. the art of building and ornamenting such edifices arose slowly. many ages must have been required to develop such admirable skill in masonry and ornamentation. therefore the period between the beginning of this mysterious development of civilized life and the first builders who used cut stone laid in mortar and cement, and covered their work with beautifully sculptured ornaments and inscriptions, must have been very long. we have no measure of the time, no clew to the old dates, nothing whatever, beyond such considerations as i have stated, to warrant even a vague hypothesis. it can be seen clearly that the beginning of this old civilization was much older than the earliest great cities, and, also, that these were much more ancient than the time when any of the later built or reconstructed cities whose relics still exist, were left to decay. if we suppose palenque to have been deserted some six hundred years previous to the spanish conquest, this date will carry us back only to the last days of its history as an inhabited city. beyond it, in the distant past, is a vast period in which the civilization represented by palenque was developed, made capable of building such cities, and then carried on through the many ages during which cities became numerous, flourished, grew old, and gave place to others, until the long history of palenque itself began. * * * * * * * * no well considered theory of these ruins can avoid the conclusion that most of them are very ancient, and that, to find the origin of the civilization they represent, we must go far back into the "deep of antiquity." * * * * nevertheless, some of them must be very old. the forest established since the ruin began, the entire disappearance of every thing more perishable than stone, the utter oblivion which veiled their history in the time of montezuma, and probably long previous to his time, all these facts bear witness to their great antiquity. in many of them, as at quirigua and kabah, the stone structures have become masses of debris; and even at copan, palenque, and mitla, only a few of them are sufficiently well preserved to show us what they were in the great days of their history. meanwhile, keep in mind that the ruined cities did not begin their present condition until the civilization that created them had declined; and, also, that if we could determine exactly the date when they were deserted and left to decay, we should only reach that point in the past where their history as inhabited cities was brought to a close. take copan, for instance. this city may have become a ruin during the time of the toltecs, which began long before the christian era and ended some five or six centuries probably before the country was invaded by cortez. it was built before their time, for the style of writing, and many features of the architecture and ornamentation, show the workmanship of their predecessors, judging by the historical intimation found in the old books and traditions. we may suppose it to have been an old city at the time of the toltec invasion, although not one of the first cities built by that more ancient and more cultivated people by whom this old american civilization was originated. [4] from the foregoing it will be apparent how unsatisfactory are the conclusions respecting the age of america's ruined cities and monuments of antiquity; and since, as mr. h. h. bancroft remarks, there is nothing in the ruins themselves by which their age may be determined, it is clear that all the authorities are merely dealing in conjecture concerning them. the value of that conjecture will, of course, depend upon the general breadth of knowledge and judgment of the individual expressing it. this much may be safely claimed, so far as the book of mormon is concerned, in the question: there is nothing as to the age of american ruins that contradicts its statements, nor can i conceive of the rising of any circumstance in connection with the age of american ruined cities that would conflict with its claims. if it should turn out eventually that all the monuments of american ruins are of comparatively modern origin, that is, suppose they have arisen within that thousand years preceding the advent of the spaniards, who came early in the sixteenth century, it could then be claimed that they were the monuments of lamanite civilization merely; and that the monuments of the jaredite and nephite civilization had passed away, or that the monuments of lamanite civilization were built in the midst of the monuments of the earlier civilizations, and so intermingled as to confuse everything and render classification impossible. if investigation, however, should finally establish the fact that the ruined cities of america are the monuments of very ancient and perhaps of successive civilizations, it would tend in a positive way to establish the truth of the book of mormon more clearly, and i now proceed to the consideration of that branch of the subject. ii. _successive civilizations._ scattered over the southern plateaus are heaps of architectural remains and monumental piles. furthermore, native traditions, both orally transmitted and hieroglyphically recorded by means of legible picture-writings, afford us a tolerably clear view of the civilized nations during a period of several centuries preceding the spanish conquest, together with passing glances, through momentary clearings in mythologic clouds, at historical epochs much more remote. here we have as aids to this analysis--aids almost wholly wanting among the so-called savage tribes--antiquities, traditions, history, carrying the student far back into the mysterious new world past; and hence it is that from its simultaneous revelation and eclipse, american civilization would otherwise offer a more limited field for investigation than american savagism, yet by the introduction of this new element the field is widely extended. nor have we even yet reached the limits of our resources for the investigation of this new world civilization. in these relics of architecture and literature, of mythology and tradition, there are clear indications of an older and higher type of culture than that brought immediately to the knowledge of the invaders; of a type that had temporarily deteriorated, perhaps through the influence of long-continued and bloody conflicts, civil and foreign, by which the more warlike rather than the more highly cultured nations had been brought into prominence and power. but this anterior and superior civilization, resting largely as it does on vague tradition, and preserved to our knowledge in general allusions rather than in detail, may, like the native condition since the conquest, be utilized to the best advantage here as illustrative of the later and better-known, if somewhat inferior civilization of the sixteenth century, described by the conqueror, the missionary, and the spanish historian. [5] in addition to the "passing glances" through "momentary clearings" in the mythological clouds "at historical epochs much more remote" than those "several centuries preceding the spanish conquest," there is also the evidence afforded by the different ages in which the cities of america now in ruins were built; the difference being so marked in some instances as to suggest not only different ages for their construction, but their construction by different races. "that a long time must have passed between the erection of copan and utatlan, [6] the civilization of the builders meantime undergoing great modification, involving probably the introduction of new elements from foreign sources, is a theory supported by a careful study of the two classes of ruins. [7] * * * then we have the strong differences noticeable between uxmal [8] and palenque, which lead us to conclude that these cities must have been built either at widely different epochs, or by branches of the maya race which have long been separated; or by branches, which, under the influence of foreign tribes, lived under greatly modified institutions." [9] speaking of the ruins at quiche, mr. stephens says: the point to which we directed our attention was to discover some resemblance to the ruins of copan and quirigua; but we did not find statues, or carved figures, or hieroglyphics, nor could we learn that any had ever been found there. if there had been such evidences we should have considered these ruins the works of the same race of people, but in the absence of such evidences we believed that copan and quirigua were cities of another race and of a much older date. [10] on this point of distinct eras in american civilization, baldwin says: it is a point of no little interest that these old constructions belong to different periods in the past, and represent somewhat different phases of civilization. uxmal, which is supposed to have been partly inhabited when the spaniards arrived in the country, is plainly much more modern than copan or palenque. this is easily traced in the ruins. its edifices were finished in a different style, and show fewer inscriptions. round pillars, somewhat in the doric style, are found at uxmal, but none like the square, richly carved pillars, bearing inscriptions, discovered in some of the other ruins. copan and palenque, and even kabah, in yucatan, may have been very old cities, if not already old ruins, when uxmal was built. accepting the reports of explorers as correct, there is evidence in the ruins that quirigua is older than copan, and that copan is older than palenque. the old monuments in yucatan represent several distinct epochs in the ancient history of that peninsula. some of them are kindred to those hidden in the great forest, and reminded us more of palenque than of uxmal. among those described, the most modern, or most of these, are in yucatan; they belong to the time when the kingdom of the mayas flourished. many of the others belong to ages previous to the rise of this kingdom; and in ages still earlier, ages older than the great forest, there were other cities, doubtless, whose remains have perished utterly, or were long ago removed from us in the later constructions. the evidence of repeated reconstructions in some of the cities before they were deserted has been pointed out by explorers. i have quoted what charnay says of it in his description of mitla. at palenque, as at mitla, the oldest work is the most artistic and admirable. over this feature of the monuments, and the manifest signs of their difference in age, the attention of investigators lingered in speculation. they find in them a significance which is stated as follows by brasseur de bourbourg: "among the edifices forgotten by time in the forests of mexico and central america, we find architectural characteristics so different from each other, that it is impossible to attribute them all to the same people as to believe they were all built at the same epoch." in his view, "the substruction at mayapan, some of those at tulha, and a great part of those at palenque, are among the older remains. these are not the oldest cities whose remains are still visible, but they may have been built, in part, upon the foundation of cities much more ancient. no well considered theory of these ruins can avoid the conclusion that most of them are very ancient, and that, to find the origin of the civilization they represent, we must go far back into the 'deeps of antiquity.'" [11] further on, in speaking of the aztecs and their civilization, mr. baldwin says: they were less advanced in many things than their predecessors. their skill in architecture and architectural ornamentation did not enable them to build such cities as mitla and palenque, and their "picture writing" was a much ruder form of the graphic art than the phonetic system of the mayas and quiches. it does not appear that they ever went so far in literary improvements as to adopt this simpler and more complete system for any purpose whatever. if the country had never, in the previous ages, felt the influence of a higher culture than that of the aztecs, it would not have now, and never could have had, ruined cities like mitla, copan and palenque. not only was the system of writing shown by the countless inscriptions quite beyond the attainments of aztec art, but also the abundant sculptures and the whole system of decoration found in the old ruins. [12] "two distinct classes of ruins appear to have been observed in central america," says nadaillac. [13] and then later, "all the central american tribes do not seem to have lived in an equally degraded condition before the period of the mayas. ruins of considerable extent are met with in guatemala. these consist of undressed stones similar to those used in the cyclopean buildings of greece and syria; but no tradition refers to their origin. they are, however, attributed with some reason to a race driven back by conquest, and superior in culture to the people overcome by the maya invasion of central america." [14] nor is it alone in the differences that exist between some of these ancient ruins, proclaiming for them at least erection in different ages, and perhaps by different races, that the idea of successive civilizations in ancient america is established. in the matter of language no less than in ruins is this fact proclaimed. "traces are also supposed to have been met with of a more ancient language than the maya, nahuac or their derivatives," remarks nadaillac, in a footnote to page 264 of his _pre-historic america_, and cites humboldt's _views of the cordilleras_ in support of his statement. this, however, is a subject which is too extensive to be considered here. closely connected with the subject of successive civilizations is also that of ancient migrations, but that is a matter i shall treat in another chapter, and more especially for another reason than maintaining successive civilizations, as i esteem what is here set down as sufficient proof for the existence of successive civilizations in ancient america. iii. _peruvian antiquities._ it will be observed that thus far, in dealing with american antiquities, i have said nothing concerning peru and the monuments of its civilization. still, as book of mormon peoples inhabited south america as well as north america, some attention should be paid to the monuments of peruvian civilization. for the general description of south american antiquities i find what professor baldwin says to be most acceptable: the ruins of ancient peru are found chiefly on the elevated tablelands of the andes, between quito and lake titicaca; but they can be traced five hundred miles farther south, to chili, and throughout the region connecting these high plateaus with the pacific coast. the great district to which they belong extends north and south about two thousand miles. when the marauding spaniards arrived in the country, this whole region was the seat of a populous and prosperous empire, complete in its civil organization, supported by an efficient system of industry, and presenting a very notable development of some of the more important arts of civilized life. these ruins differ from those in mexico and central america. no inscriptions are found in peru; there is no longer a "marvelous abundance of decorations;" nothing is seen like the monoliths of copan, or the bas-reliefs of palenque. the method of building is different; the peruvian ruins show us remains of cities, temples, palaces, other edifices of various kinds, fortresses, aqueducts (one of them four hundred and fifty miles long), great roads (extending through the whole length of the empire), and terraces on the sides of mountains. for all these constructions the builders used cut stone laid in mortar or cement, and their work was done admirably, but it is everywhere seen that the masonry, although sometimes ornamented, was generally plain in style and always massive. the antiquities in this region have not been as much explored and described as those north of the isthmus, but their general character is known, and particular descriptions of some of them have been published. [15] the chief thing to be noted with reference to south american monuments of ancient civilization is the fact that, if the theory of the first landing of the nephite colony from jerusalem was in south america, and within modern chili--then they are located along the line of supposed nephite movement from thirty degrees south latitude northward along the western plateau of south america, though it must be confessed that during their movements northward the nephites were not sufficiently numerous nor did they stay sufficiently long in the southern part of the region now covered with ancient ruins to erect such permanent monuments of civilization as are now to be found there in ruins. in their alleged occupancy of the northern section of the region it is different. there, in the land of nephi and the land of anti-lehi-nephi--supposed to embrace say the northern part of peru and ecuador,--we have reason to believe they stayed a sufficient length of time and were also sufficiently numerous to leave enduring monuments of their sojourn in that country. for the existence of the more southern monuments we must suppose one of two things, or perhaps both of them united, viz.: first: lamanites who remained in the far south paid more attention to civilized pursuits than has usually been accredited to them, and the remarks of the book of mormon concerning the lamanites being an idle people, living upon the fruits of the chase, and their marauding excursions into nephite lands are to be more especially applied to those lamanites more immediately in contact with the nephites, while further southward they were pursuing the arts of peace. or, second: that after the fall of the nephites at cumorah there were strong colonies of lamanites that pushed their way through central america down into peru, subdued the inhabitants who had remained there and established themselves as the ruling class, constituting, in fact, the invasion of the incas, under whom arose the monuments of civilization found in the land by the spaniards when they invaded it. the difference between the monuments found in peru and those found in mexico and central america arises, in my judgment, from the fact that there was not present in south america the monuments of the great jaredite civilization to crop up through and become intermingled with the nephite and lamanite monuments of civilization. the whole subject of book of mormon peoples being the authors of very ancient peruvian civilization is full of difficulty. iv. _the mound builders._ as i have noted south american antiquities, so also i think it necessary to note the more northern antiquities of north america--the works of the mound builders of the valleys of the mississippi and its tributaries. it is matter of common knowledge that throughout the region of country just named there exists in great number artificial hillocks of earth, "nearly always constructed," says nadaillac, "with a good deal of precision." "they are of various forms, round, oval, square, very rarely polygonal or triangular. their height varies from a few inches to more than ninety feet, and their diameter varies from three to about a thousand feet." [16] evidently the mounds were erected for a variety of purposes, and the author last quoted, following mr. squier [17] and mr. short, [18] makes the following classification: 1, defensive works; 2, sacred enclosures; 3, temples; 4, altar mounds; 5, sepulchral mounds, and 6, mounds representing animals. short (_north americans_, p. 81) gives slightly different classifications, as follows: i., enclosures: for defense; for religious purposes; miscellaneous. ii., mounds of sacrifice: for temple sites; of sepulchre; of observation." [19] on the subject of the mounds being erected for purposes of fortification, nadaillac says: the whole of the space separating the alleghanies from the rocky mountains affords a succession of entrenched camps, fortifications generally made of earth. there were used ramparts, stockade, and trenches near many eminences, and nearly every junction of two large rivers. these works bear witness to the intelligence of the race, which has so long been looked upon as completely barbarous and wild, and an actual system of defences in connection with each other can in some cases be made out with observatories on adjacent heights, and concentric ridges of earth for the protection of the entrances. war was evidently an important subject of thought with the mound builders. all the defensive remains occur in the neighborhood of water courses, and the best proof of the skill shown in the choice of sites is shown by the number of flourishing cities, such as cincinnati, st. louis, newark, portsmouth, frankfort, new madrid, and many others, which have risen in the same situations in modern times. [20] concerning the matter of the mound builders in general we are again in the presence of a subject concerning which there is very great diversity of opinions on the part of authorities. learned opinion is divided as to whether the mounds represent an indigenous or exotic civilization; whether they were built by the ancestors of the near or remote indian tribes of north america, or by a race now extinct, or by some mysterious process or other, "vanished." also they differ as to the antiquity of the mounds, some ascribing to them quite a recent origin, and others ascribing to them an antiquity of thousands of years. it must be obvious that i cannot enter into a consideration of all these questions, and hence content myself with a few quotations from those whose information and judgment i most esteem. [21] upon the subject of mound builders, as upon so many subjects in american antiquities, i find what mr. baldwin has said--except wherein his remarks are against migrations from other continents for very ancient american peoples--most acceptable: [22] that appears to me the most reasonable suggestion which assumes that the mound builders came originally from mexico and central america. it explains many facts connected with their remains. in the great valley their most populous settlements were at the south. coming from mexico and central america, they would begin their settlements on the gulf coast, and afterwards advance gradually up the river to the ohio valley. it seems evident that they came by this route; and their remains show that their only connection with the coast was at the south. their settlements did not reach the coast at any other point. their constructions were similar in design and arrangement to those found in mexico and central america. like the mexicans and central americans, they had many of the smaller structures known as teocallis, and also large, high mounds, with level summits, reached by great flights of steps. pyramidal platforms or foundations for important edifices appear in both regions, and are very much alike. in central america important edifices were built of hewn stone, and can still be examined in their ruins. the mound builders, like some of the ancient people of mexico and yucatan, used wood, sun-dried brick, or some other material that could not resist decay. there is evidence that they used timber for building purposes. in one of the mounds opened in the ohio valley two chambers were found with remains of the timber of which the walls were made, and with arched ceilings precisely like those in central america, even to the overlapping stones. chambers have been found in some of the central american and mexican mounds, but there hewn stones were used for the walls. in both regions the elevated and terraced foundations remain, and can be compared. i have already called attention to the close resemblance between them, but the fact is so important in any endeavor to explain the mound builders that i must bring it to view here. consider, then, that elevated and terraced foundations for important buildings are peculiar to the ancient mexicans and central americans; that this method of construction, which, with them, was the rule, is found nowhere else, save that terraced elevations, carefully constructed, and precisely like theirs in form and appearance, occupy a chief place among the remaining works of the mound builders. the use made of these foundations at palenque, uxmal and chichen-itza, shows the purpose for which they were constructed in the mississippi valley. the resemblance is not due to chance. the explanation appears to me very manifest. this method of construction was brought to the mississippi valley from mexico and central america, the ancient inhabitants of that region and the mound builders being the same people in race, and also in civilization, when it was brought here. a very large proportion of the old structures in ohio and farther south called "mounds," namely, those which are low in proportion to their horizontal extent, are terraced foundations for buildings, and if they were situated in yucatan, guatemala, and mexico, they would never be mistaken for anything else. the high mounds also in the two regions are remarkably alike. in both cases they are pyramidal in shape, and have level summits of considerable extent, which were reached by means of stairways on the outside. the great mound at chichen-itza is 75 feet high, and has on its summit a ruined stone edifice; that at uxmal is 60 feet high, and has a similar ruin on its summit; that at mayapan is 60 feet high; the edifice placed on its summit has disappeared. the great mound at miamisburg, ohio, is 68 feet high; and that at grave creek, west virginia, is 75 feet high. both had level summits, and stairways on the outside, but no trace of any structure remains on them. all these mounds were constructed for religious uses, and they are, in their way, as much alike as any five gothic churches. could these works of the mound builders be restored to the condition in which they were when the country was filled with their busy communities, we should doubtless see great edifices, similar in style to those in yucatan, standing on the upper terraces of all the low and extended "mounds," and smaller structures on the high mounds, such as those above named. there would seem to be an extension of ancient mexico and central america through texas into the mississippi and ohio valleys; and so, if there were no massive stone work in the old ruins of those countries, it might seem that the mound builders' works were anciently extended into them by way of texas. the fact that the settlements and works of the mound builders extended through texas and across the rio grande indicates very plainly their connection with the people of mexico, and goes far to explain their origin. we have other evidence of intercourse between the two peoples; for the obsidian dug from the mounds, and perhaps the porphyry also, can be explained only by supposing commercial relations between them. we can not suppose the mound builders to have come from any other part of north america, for nowhere else north of the isthmus was there any other people capable of producing such works as they left in the places where they dwelt. beyond the relics of the mound builders, no traces of the former existence of such a people have been discovered in any part of north america save mexico, and central america, and districts immediately connected with them. at the same time it is not unreasonable to suppose the civilized people of these regions extended their settlements through texas, and also migrated across the gulf into the mississippi valley. in fact, the connection of settlements by way of texas appears to have been unbroken from ohio to mexico. this colonizing extension of the old mexican race must have taken place at a remote period in the past; for what has been said of the antiquity of the mound builders shows that a very long period, far more than two thousand years, it may be, must have elapsed since they left the valley of the ohio. perhaps they found the country mostly unoccupied, and saw there but little of any other people until an eruption of warlike barbarians came upon them from the northwest. * * * * * * the supposition that the toltecs and the mound builders were the same people seems to me not improbable. the reasons for it will be stated when we come to a discussion of the antiquities, books, and traditions of central america. i will only say here that, according to dates given in the central american books, the toltecs came from "huehue-tlapalan," a distant country in the northeast, long previous to the christian era. they played a great part and had a long career in mexico previous to the rise of their successors in power, the aztecs, who were overthrown by the spaniards. [23] bancroft, in a general way, coincides with the views of mr. baldwin. discussing several theories respecting the mound builders, he speaks of this as "the most reasonable [hypothesis], and best supported by monumental and traditional evidence. the temple-mounds strongly resemble, in their principal features, the southern pyramids; at least they imply a likeness of religious ideas in the builders. the use of obsidian implements shows a connection, either through origin, war, or commerce, with the mexican nations, or at least with nations who came in contact with the nahuas. there are, moreover, several nahua traditions respecting the arrival on their coasts from the northeast, of civilized strangers." [24] he further says: "i am inclined to believe that the most plausible conjecture respecting the origin of the mound builders is that which makes them a colony of the ancient mayas who settled in the north during the continuance of the great maya empire of xibalba, in central america, several centuries before christ." [25] it will be observed that these views harmonize almost to completeness with the requirements of the book of mormon for such evidences. whether the jaredites built some of these mounds or not does not so much matter, though i am inclined to think they did. if some of the earlier monuments of central america, such as copan, quirigua and palenque, represent jaredite ruins, as i am inclined to believe, then it is most likely that the truncated mounds in the north--which so much resemble the stone-faced pyramids of the south--were also built by them. undoubtedly, during the two centuries following the advent of messiah the nephites also extended their occupancy of the continent into the valleys of the mississippi and its tributaries, and then during the next two hundred years of troubled warfare, erected the numerous fortifications throughout that land which now are so distinctly recognized and spoken of by the authorities which i have here quoted. in any event it is to be seen that the book of mormon requires that the civilization of the mississippi valley should find its origin in central america, and the fact that such distinguished authorities recognize central america as its source, is a strong presumptive evidence for the truth of the book of mormon. _summary._ i have now presented to the reader all the matter on that part of american antiquities pertaining to the extent and location of the ruined cities and other monuments of ancient american civilization that my space will allow, and i only pause before closing this chapter to summarize the ground covered. beyond question we have established the following facts: (1) there existed in ancient times civilized races in both of the american continents. (2) the monuments of these civilizations are located chiefly through central america, and in the mississippi valley--lands occupied by the jaredites and nephites respectively; that is to say, the monuments of these ancient civilizations are found where the book of mormon requires them to be located. (3) successive civilizations have existed in america in ancient times; and the older civilization was the most advanced. (4) the chief center of this ancient american civilization, and its oldest and most enduring monuments are in central america, where the book of mormon locates its oldest race of people, and where civilization longest prevailed and built its most enduring monuments; and is the center from which civilization, beyond question, extended into the north continent. in making these claims i am not unmindful of the fact that there are authorities who hold somewhat different views from those whose works i have so extensively quoted; but i do not believe that the conclusions here summarized can be disturbed either by facts or theories of those other authorities. and however divergent the views of authorities may be, this much can be absolutely claimed, that there is nothing in their works which, on the matters so far considered, directly conflicts with the claims of the book of mormon; while so much as is here stated is certainly very strong evidence in its favor. footnotes 1. bancroft, _native races_, vol. iv, p. 285. 2. _native races_, vol. iv, pp. 361-2. 3. _conquest of mexico_, vol. ii, pp. 405, 406. 4. _ancient america_, j. d. baldwin, ch. 6. 5. _native races_, vol. ii, pp. 83, 84. 6. one of the old american cities located in central guatemala. 7. _native races_, vol. iv, p. 128. 8. one of the old cities of northern yucatan. 9. _native races_, vol. iv, p. 361. 10. _central america_, vol. ii, p. 186. 11. _ancient america_, pp. 155, 156. 12. _ancient america_, p. 221. 13. _pre-historic america_, p. 156. 14. _pre-historic america_, p. 165. 15. _ancient america_, pp. 222, 223. 16. _pre-historic america_, p. 81. 17. _ancient monuments of the mississippi valley_. 18. _footprints of vanished races_. 19. _pre-historic america_, pp. 87, 88. 20. _pre-historic america_, p. 88. 21. those desiring to enter upon a further inquiry of this subject will find it somewhat elaborately treated in allen's _pre-historic world or vanished races_, chapter 10; also nadaillac's _pre-historic america_, chapter 3; _history of america before columbus_, p. de roo, chapter 3; and in _ancient monuments of the mississippi valley_, by e. george squier. 22. throughout this writing i have often felt the need of some sort of compendious work to guide me in my researches, and in all the collection of my works upon the subject i have found mr. baldwin's _ancient america_ the most useful; and should the readers of these chapters desire a special work upon the subject of american antiquities i do not think they could find a single book on the subject which would be more satisfactory than the little work (293 pages) here referred to; and since i have quoted so extensively from it, i cite the following to show in what esteem mr. baldwin is held by one who is the author of the most elaborate work on the subject of american antiquities: "mr. baldwin's most excellent little book on _ancient america_ is the only comprehensive work treating of this subject now before the public. as a popular treatise, compressing within a small duodecimo volume the whole subject of archaeology, including, besides material relics, tradition, and speculation concerning origin and history as well, this book cannot be too highly praised." bancroft's _native races_, vol. iv, 2. 23. _ancient america_, pp. 20-24. rev. j. g. fish speaking of some of these north american mounds declares that "the summit level of some of them contains more than twelve acres. at their base they appear like walls stretching up to heaven and it requires but a stretch of the imagination to fancy them mouldering bastions and ramparts of some ancient fortress." _bible in the balance_, p. 237. 24. _native races_, vol. iv, pp. 788, 789. 25. _native races_, vol. v, p. 539. chapter xxviii. external evidences--american traditions and mythologies. turning from that branch of american antiquities which deals with the extent and location of ruined cities and monuments of the ancient american civilizations to the consideration of american traditions concerning the origin, migrations, cosmogony, and the religion of the people of the western world, we by no means leave behind us the difficulty of divided authorities, and varying opinions. one could not hope, even in an extended work on the subject, to bring order out of the chaos which obtains concerning american traditions and mythologies; therefore, i need say nothing of the futility of attempting it in the few brief chapters which i have resolved to devote to these traditions. but this much must be evident respecting the relationship of the book of mormon to american traditions and mythologies, viz., that several epoch-making incidents in the book of mormon must have made such indelible impressions upon the mind of the ancient peoples of america that they would be perpetuated in various forms in their traditions. such incidents, for example, as the jaredite and nephite migrations from the old world to the western hemisphere; and since the former colony came directly from the tower of babel, it is to be expected that they would bring with them a knowledge of the creation, the fall of man, the flood, the escape of noah and his family by means of the ark, and the building of the tower of babel. lehi's colony came from jerusalem, bringing with them the jewish scriptures, which speak so clearly of the creation, the flood, the escape of noah, the building of babel and the confusion of tongues, hence it would be expected that they, too, would have a knowledge of these chief events in the history of man down to this last named event, and a knowledge also of the chief events in the history of israel down to the time of the departure of lehi's colony from jerusalem--six hundred years b. c. it is but a reasonable expectation, i say, that these things would be perpetuated in american traditions and mythologies. are traces of them to be found there? so also as to the signs given on the american continent of messiah's birth; and certainly as to the signs of his crucifixion, witnessed by the terrible cataclysms which continued in the western hemisphere during three hours, followed by three days of awful darkness. also some trace in their traditions would be found of messiah's personal advent on the american continent to the survivors of those events. so, too, would the recollection of the golden age of peace and plenty which followed messiah's advent, and the promise of messiah's return at some future time--some memory of all this would most likely be perpetuated in native traditions. and while both traditions and mythologies may be regarded as troubled pools which, like mirrors shattered into a thousand fragments, distort into fantastic shapes the objects on their banks, still there is a basis of truth in them; and american traditions and mythologies may yield up something of value in the way of evidence to the truth of the book of mormon. surely we would be greatly disappointed if this turned out not to be the case, for the historical incidents referred to in the book of mormon are so impressive that they would be found to live in the traditions of the people, whatever became of their written records. as remarked by h. h. bancroft: every trace of the circumstances that give rise to a tradition is soon lost, although the tradition itself in curiously modified forms is long preserved. natural convulsions, like floods and earthquakes, famines, wars, tribal migrations, naturally leave an impression on the savage mind which is not easily effaced, but the fable in which the record is embodied may have assumed a form so changed and childish that we pass over it today as having no historical value, seeking information only in an apparently more consistent tale, which may have originated at a recent date from some very trivial circumstances. * * * * * but the traditions of savages, valueless by themselves for a time more remote than one or two generations, begin to assume importance when the events narrated have been otherwise ascertained by the records of some contemporary nation, throwing indirectly much light on history which they were powerless to reveal. [1] accepting as reasonable these reflections, i wish to add that having in part the written records of the people among whom the events happened of which the traditions treat, we are in possession of that which makes these traditions assume the importance to which our author alludes. and while the record referred to--the book of mormon--gives the necessary importance to the traditions, the traditions bear testimony to the truth of the record at many points. it should be remembered, however, that such were the conditions existing among the lamanites after their triumph at cumorah, that everything is confused and distorted into most fantastic shapes and relations by the idle speculations and vain imaginings of half, and sometimes wholly, barbarous minds, often bent on concealing or supplanting the truth by their fabulous inventions. the limits of this work will not permit anything like an extended investigation of the field proposed. i shall merely take up the most important facts and historical events of the book of mormon, and seek confirmation of them in american traditions and myths. i. _the creation._ i begin with the creation; and select upon that subject a passage from the book of the quiches [2] of guatemala called _popol vuh_, which, i believe, exhibits the fact that the ancient americans held in their traditions conceptions of creation found in the jewish scriptures. a word upon the popol vuh will be necessary. this is one of the most important of the native american books translated into modern languages. it was found by dr. scherzer, in 1854, among the manuscripts of francisco ximenez, "a dominican father of great repute for his learning and his love of truth," who, while fulfilling the duties of his office of curate, in a small indian town in the highlands of guatemala, translated this native book into the spanish language. it was written by one or more quiches in the quiche language, but in roman letters, some time after the spaniards had occupied gautemala. the meaning of _popol vuh_ is "national book," or "book of the people," but the real original "national book" had been lost, and this was written to replace it. the title of the book, however, is that given to it by the abbe brasseur de bourbourg, who translated it into french; and by ximenez, who translated it into spanish. this name, max muller says, "is not claimed for it by its author. he [the native author] says that the wrote when the _popol vuh_ [that is, the real original national book of the quiches, and which this book in question was written to replace] was no longer to be seen. now, _popol vuh_ means the book of the people, and referred to the traditional literature in which all that was known about the early history of the nation, their religion and ceremonies, was handed down from age to age." [3] nadaillac, however, says that _popol vuh_ may be translated "collection of leaves." [4] in the conclusion of a long note on the subject bancroft says, "we seem justified, then, in taking this document for what ximenez and its own evidence declare it to be, viz., a reproduction of an older work or body of quiche traditional history, written because the older work had been lost and was likely to be forgotten; and written by a quiche not long after the spanish conquest." [5] as the passage i quote is from bancroft's abridgment of the _popol vuh_, i give also his brief explanation of the book: of all american peoples the quiches, of guatemala, have left us the richest mythological legacy. their description of the creation as given in the _popol vuh_, which may be called the national book of the quiches, is in its rude, strange eloquence and poetic originality, one of the rarest relics of aboriginal thought. although obliged in reproducing it to condense somewhat, i have endeavored to give not only the substance, but also, as far as possible, the peculiar style and phraseology of the original. it is with this primeval picture, whose simple, silent sublimity is that of the inscrutable past, that we begin: [6] and now the passage on the creation: and the heaven was formed, and all the signs thereof set in their angle and alignment, and its boundaries fixed toward the four winds by the creator and former, and mother and father of life and existence--he by whom all move and breathe, the father and cherisher of the peace of nations and of the civilization of his people--he whose wisdom has projected the excellence of all that is on the earth, or in the lakes, or in the sea. behold the first word and the first discourse. there was as yet no man, nor any animal, nor bird, nor fish, nor crawfish, nor any pit, nor ravine, nor green herb, nor any tree; nothing was but the firmament. the face of the earth had not yet appeared, only the peaceful sea and all the space of heaven. there was nothing yet joined together, nothing that clung to anything else; nothing that balanced itself, that made the least rustling, that made a sound in the heaven. there was nothing that stood up; nothing but the quiet water, but the sea, calm and alone in its boundaries; nothing existed; nothing but immobility and silence, in the darkness, in the night. alone also the creator, the former, the dominator, the feathered serpent, those that engender, those that give being, they are upon the water, like growing light. they are enveloped in green and blue; and therefore their name is gucumatz. lo, now how the heavens exist, how exists also the heart of heaven; such is the name of god; it is thus that he is called. and they speak; they consulted together and meditated; they mingled their words and their opinion. and the creation was verily after this wise: earth, they said, and on the instant it was formed; like a cloud or a fog was its beginning. then the mountains rose over the water like great lobsters; in an instant the mountains and the plains were visible, and the cypress and the pine appeared. then was the gucumatz filled with joy, crying out: blessed be thy coming, o heart of heaven, hurakan, thunderbolt. our work and our labor has accomplished its end. the earth and its vegetation having thus appeared, it was peopled with the various forms of animal life. and the makers said to the animals: speak now our name, honor us, as your mother and father; invoke hurakan, the lightning-flash, the thunderbolt, that strikes, the heart of heaven, the heart of the earth, the creator and former, him who begets, and him who gives being, speak, call on us, salute us! so was it said to the animals. but the animals could not answer; they could not speak at all after the manner of men; they could only cluck, and croak, each murmuring after his kind in a different manner. this displeased the creators, and they said to the animals: inasmuch as ye can not praise us, neither call upon our names, your flesh shall be humiliated; it shall be broken with teeth; ye shall be killed and eaten. again the gods took counsel together; they determined to make man. so they made a man of clay; and when they had made him, they saw that it was not good. he was without cohesion, without consistence, motionless, strengthless, inept, watery, he could not move his head, his face looked but one way; his sight was restricted, he could not look behind him; he had been endowed with language, but he had no intelligence, so he was consumed in the water. again is there counsel in heaven: let us make an intelligent being who shall adore and invoke us. it was decided that a man should be made of wood and a woman of a kind of pith. they were made; but the result was in no wise satisfactory. they moved about perfectly well, it is true; they increased and multiplied; they peopled the world with sons and daughters, little wooden mannikins like themselves; but still the heart and the intelligence were wanting; they held no memory of their maker and former; they led a useless existence, they lived as the beasts lived; they forgot the heart of heaven. they were but an essay, an attempt at men; they had neither blood, nor substance, nor moisture, nor fat; their cheeks were shrivelled, their feet and hands dried up; their flesh languished. then was the heart of heaven wroth; and he sent ruin and destruction upon those ingrates; he rained upon them night and day from heaven with a thick resin; and the earth was darkened. and the men went mad with terror; they tried to mount upon the roofs and the houses fell; they tried to climb the trees and the trees shook them far from their branches; they tried to hide in the caves and the dens of the earth, but these closed their holes against them. the bird xecotcovach came to tear out their eyes; and the camalotz cut off their head; and the cotzbalam devoured their flesh; and the tecumbalam broke and bruised their bones to powder. thus were they all devoted to chastisement and destruction, save only a few who were preserved as memorials of the wooden men that had been; and these now exist in the woods as little apes. once more are the gods in council; in the darkness, in the night of a desolate universe do they commune together, of what shall we make man? and the creator and former made four perfect men; and wholly of yellow and white maize was their flesh composed. these were the names of the four men that were made: the name of the first was balam-quitz; of the second, balam-agab; of the third, muhucutah; and the fourth, iqi-balam. they had neither father nor mother, neither were they made by the ordinary agents in the work of creation; but their coming into existence was a miracle extraordinary wrought by the special intervention of him who is preeminently the creator. verily, at last, were there found men worthy of their origin and their destiny; verily, at last, did the gods look on beings who could see with their eyes, and handle with their hands, and understand with their hearts. grand of countenance and broad of limb the four sires of our race stood up under the white rays of the morning star. sole light as yet of the primeval world--stood up and looked. their great clear eyes swept rapidly over all; they saw the woods and the rocks, the lakes and the sea, the mountains and the valleys, and the heavens that were above all; and they comprehended all and admired exceeding. then they returned thanks to those who had made the world and all that therein was: we offer up our thanks, twice--yea verily, thrice! we have received life; we speak, we walk, we taste; we hear and understand; we know, both that which is near and that which is far off; we see all things, great and small, in all the heaven and earth. thanks, then, maker and former, father and mother of our life! we have been created; we are. but the gods were not wholly pleased with this thing; heaven they thought had overshot its mark; these men were too perfect; knew, understood, and saw too much. therefore there was council again in heaven: what shall we do with man now? it is not good, this that we see; these are as gods; they would make themselves equal with us; lo, they know all things, great and small. let us now contract their sight, so that they may see only a little of the surface of the earth and be content. thereupon the heart of heaven breathed a cloud over the pupil of the eyes of men, and a veil came over it as when one breathes on the face of a mirror, thus was the globe of the eye darkened; neither was that which was far off clear to it any more, but only that which was near. then the four men slept, and there was council in heaven: and four women were made, to balam-quitze was allotted caha-paluma to wife; to balam-agab, chomiha; to muhucutah, tzununiha; and to iqi-balam, cakixaha. now the women were exceedingly fair to look upon; and when the men awoke, their hearts were glad because of the women. notwithstanding some incongruities in the foregoing passage a comparison of it with the account of creation in genesis will not fail to convince the thoughtful reader that the quiche story of the creation, and that of genesis doubtless had the same origin, and after reading it again and again, as suggested by max muller, one must come to the conclusion that "some salient features standing out more distinctly, make us feel that there was a ground work of noble conceptions which has been covered and distorted by an aftergrowth of fantastic nonsense." [7] indeed, so "startling," as muller further remarks, are some of the coincidences between the old testament and the quiche manuscripts that it has been suspected by some authors [8] that the quiche writers followed rather the spanish, christian teachings than the quiche tradition in that part of their work; "yet even if a christian influence has to be admitted," remarks our author, "much remains in these american traditions which is so different from anything else in the national literature of other countries that we may safely treat it as the genuine growth of the intellectual soil of america." [9] in the light which the book of mormon throws upon the subject, however, we are not under the necessity of admitting the "christian influence" referred to by muller; that is, that the natives arrived at the biblical knowledge of the creation facts after the advent of the christians among them, since the jaredites brought with them a knowledge of creation as held by antediluvians, and the nephites brought with them a knowledge of that same account of creation as crystallized in the writings of moses, which undoubtedly became permanently fixed both in the written records and traditions of the native inhabitants of america; and which are reflected in this old quiche book, _popol vuh_. there is a quotation from another authority that i wish to add to the statement of professor max muller in the foregoing, relative to the creation ideas of the quiches, being a "groundwork of noble conceptions which has been covered and distorted by an aftergrowth of fantastic nonsense." that additional authority--though the remark i quote has reference to another people, the aztecs, is in the same line of thought as that which professor muller suggests, but applied to the whole religion of the natives--is from prescott: in contemplating the religious system of the aztecs, one is struck with its apparent incongruity, as if some portion of it had emanated from a comparatively refined people, open to gentle influences, while the rest breathes a spirit of unmitigated ferocity. it naturally suggests the idea of two distinct sources, and authorities the belief that the aztecs had inherited from their predecessors a milder faith, on which was afterwards engrafted their own mythology. the latter soon became dominant, and gave its dark coloring to the creeds of the conquered nations--which the mexicans, like the ancient romans, seem willingly to have incorporated into their own, until the same funereal superstitions settled over the farthest borders of anahuac. [10] if the noted german and american authors respectively had been writing with full knowledge of what the book of mormon reveals on this subject, they could not more exactly have stated the case than they have here done, though enlightened only by the facts they discovered in the religion of the natives; for surely the book of mormon gives us the information that both the jaredite and the nephite people had knowledge of the true god, and the latter, especially, a full knowledge of the mild and gentle religion taught by jesus christ; which religion, however, was subverted in the western world, and overlaid by the revolting superstition and horribly ferocious idolatry, attended by human sacrifice and cannibalism of the lamanites or aztecs. another point of the coincidence [between native american traditions and the bible] is found in the goddess cioacoatl, "our lady and mother;" "the first goddess who brought forth;" "who bequeathed the suffering of childbirth to women, as the tribute of death;" "by whom sin came into the world." such was the remarkable language applied by the aztecs to this venerated deity. she was usually represented with a serpent near her; and her name signified the "serpent-woman." in all this we see much to remind us of the mother of the human family, the eve of the hebrew and syrian nations. [11] on this passage prescott also has the following note: torquemada, not content with the honest record of his predecessor, whose manuscripts lay before him, tells us, that the mexican eve had two sons, cain and abel. [12] the ancient interpreters of the vatican and tellerian codices add the further tradition, of her bringing sin and sorrow into the world by plucking the forbidden rose; (_antiquities of mexico_, vol. vi, explan. of plate. 7, 20); and veytia remembers to have seen a toltec or aztec map, representing a garden with a single tree in it, round which was coiled the serpent with a human face! (_hist. antiq_., lib. 1, ch. 1). [13] "after this," continues prescott, sarcastically, "we may be prepared for lord kingsborough's deliberate confession that the aztecs had a clear knowledge of the old testament and most probably of the new, though somewhat corrupted by time and hieroglyphics!" i see no occasion for the sarcasm on the part of the admirable author of the _conquest of mexico_, since he himself furnishes much of the material that would warrant a conclusion similar to that of kingsborough. [14] kingsborough's conclusion comes in his note two, [15] in which he deals with "american traditions which appear to be derived from a hebrew source;" and as the passage referred to by prescott is of great value as material in proof not only of his lordship's position that the ancient americans were acquainted with portions, at least, of the old testament, but also sustains the truth of the book of mormon at a number of points--which will be noted later--i give it _in extenso_: it is unnecessary to attempt in this place to trace out any further scriptural analogies in the traditions and mythology of the new world, since the coincidences which have been already mentioned are sufficiently strong to warrant the conclusion that the indians, at a period long antecedent to the arrival of the spaniards in america, were acquainted with a portion at least of the old testament, although time, superstition, and above all, such an imperfect mode of transmitting to posterity the memory of the past events as that of painting, had greatly corrupted their ancient traditions. we shall close these observations with the following curious extract from torquemada, from which it might appear that even the new testament had been known to the indians: "another ecclesiastic, named brother diege de mercado, a grave father, who has been definer of this province of the holy gospel, and one of the most exemplary men and greatest doers of penance of his time, relates, and authenticates this relation with his signature, that some years ago conversing with an aged indian of the otomies, above seventy years old, respecting matters concerning our faith, the indian told him that they in ancient times had been in possession of a book which was handed down successively from father to son, in the person of the eldest, who was dedicated to the safe custody of it and to instruct others in its doctrines. these doctrines were written in two columns, and between column and column christ was painted crucified, with a countenance as of anger. they accordingly said that god was offended; and out of reverence did not turn over the leaves with their hands, but with a small bar which they had made for that purpose, which they kept along with the book. on this ecclesiastic's questioning the indian as to the contents of that book and its doctrines, he was unable to give him further information, but simply replied that if the book had not been lost, he would have seen that the doctrine which he taught and preached to them, and those which the book contained, were the same; that the book had rotted in the earth, where the persons who kept it had buried it on the arrival of the spaniards. he likewise informed him that they knew the world had been destroyed by the deluge, and that only seven persons had escaped in the ark, and that all the rest had perished, together with the animals and birds, excepting those which had been saved therein. they were also acquainted with the embassy of the angel of our lady, under a figure, relating that something very white, like the feather of a bird, fell from heaven, and that a virgin stooped down and took it up and put it in her bosom and became pregnant; but what she brought forth they could not tell. what they said of the deluge, is attested likewise in guatemala by the indians named achies, who assert that they possessed paintings recording the event, with other matters of antiquity, all of which the brothers, [spanish catholic priests] with the spirit and zeal with which they were animated for the destruction of idolatry, took from them and burnt, holding them to be suspicious. [16] ii. _the flood._ i next call attention to the native american traditions concerning the flood, consulting those passages, however, let me say, which most nearly resemble the account of our hebrew scriptures; and without pretending to enter into an exhaustive consideration of native flood myths. my purpose is accomplished in this, as in the matter of the traditions concerning the creation, if i produce those proofs which, in my judgment, establish the fact that the native americans have been made acquainted with the facts of the creation and the flood, found in our jewish scriptures; and i am not at all concerned here with the variations that native traditions have given to the main truths. the following is from prescott: no tradition has been more widely spread among nations than that of a deluge. independently of tradition, indeed, it would seem to be naturally suggested by the interior structure of the earth, and by the elevated places on which marine substances are found to be deposited. it was the received notion under some form or other, of the most civilized people in the old world, and of the barbarians of the new. the aztecs combine with this some particular circumstances of a more arbitrary character, resembling the accounts of the east. they believed that two persons survived the deluge, a man, named coxcox and his wife. their heads are represented in ancient paintings, together with a boat floating on the waters, at the foot of a mountain. a dove is also depicted, with the hieroglyphical emblem of languages in his mouth, which he is distributing to the children of coxcox, who were born dumb. the neighboring people of michuacan, inhabiting the same high plains of the andes, had a still further tradition, that the boat, in which tezpi, their noah, escaped, was filled with various kinds of animals and birds. after some time, a vulture was sent out from it, but remained feeding on the dead bodies of the giants, which had been left on the earth, as the waters subsided. the little humming-bird, huititzilin, was then sent forth, and returned with a twig in its mouth. the coincidence of both these accounts with the hebrew and chaldean narratives is obvious. [17] this is from bancroft: in nicaragua, a country where the principal language was a mexican dialect, it was believed that ages ago the world was destroyed by a flood in which the most part of mankind perished. afterward the teotes, or gods, restocked the earth as at the beginning. [18] connected with the great flood of water, there is a mexican tradition presenting some analogies to the story of noah and his ark. in most of the painted manuscripts supposed to relate to this event, a kind of boat is represented floating over the waste of water and containing a man and a woman. even the tlascaltecs, and zapotecs, the miztecs, and the people of michoacan are said to have had such pictures. the man is variously called coxcox, teocipactli, tezpi, and nata; the woman xochiquetzal and nena. the following has been usually accepted as the ordinary mexican version of this myth: in atonatiuh, the age of water, a great flood covered all the face of the earth, and the inhabitants thereof were turned into fishes. only one man and one woman escaped, saving themselves in the hollow trunk of an ahahuete or bald cypress; the name of the man being coxcox, and that of his wife zochiquetzal. on the waters abating a little they grounded their ark on the peak of colhuacan, the ararat of mexico. here they increased and multiplied, and children began to gather about them, children who were all born dumb. and a dove came and gave them tongues, innumerable languages. only fifteen of the descendants of coxcox, who afterward became heads of families, spake the same language or could at all understand each other; and from these fifteen are descended the toltecs, the aztecs, and the acolhuas. * * * * * * in michoacan a tradition was preserved, following which the name of the mexican noah was tezpi. with better fortune than that ascribed to coxcox, he was able to save, in a spacious vessel, not only himself and his wife, but also his children, several animals, and a quantity of grain for the common use. when the waters began to subside, he sent out a vulture that it might go to and fro on the earth and bring him word again when dry land began to appear. but the vulture fed upon the carcasses that were strewn in every part, and never returned. then tezpi sent out other birds, and among these was a humming-bird. and when the sun began to cover the earth with a new verdure, the humming-bird returned to its old refuge bearing green leaves. and tezpi saw that his vessel was aground near the mountain of colhuacan and he landed there. [19] the peruvians had several flood-myths. one of them relates that the whole face of the earth was changed by a great deluge, attended by an extraordinary eclipse of the sun which lasted five days. all living things were destroyed except one man, a shepherd, with his family and flocks. * * * * according to another peruvian legend, two brothers escaped from a great deluge which overwhelmed the world in much the same manner, by ascending a mountain which floated upon the flood. when the waters had retired, they found themselves alone in the world; and having consumed all their provisions, they went down into the valleys to seek for more food. [20] the following is from lord kingsborough's works: the peruvians were acquainted with the deluge, and believed that the rainbow was the sign that the earth would not again be destroyed by water. this is plain from the speech which mango capac, the reported founder of the peruvian empire, addressed to his companions on beholding the rainbow rising from a hill; which is thus recorded by balboa in the ninth chapter of the third part of his _miscellanea antarctica_: "they traveled on until a mountain, at present named guanacauri, presented itself to their view, when, on a certain morning, they beheld the rainbow rising above the mountain, with one extremity resting upon it, when mango capac exclaimed to his companions, this is a propitious sign that the world will not be again destroyed by water; follow me, let us climb to the summit of this mountain, that we may thence have a view of the place which is destined for our future habitation. having cast lots and performed various superstitious ceremonies, after this manner, they directed their course towards the mountain. it is scarcely necessary to observe, that to draw omens or to determine chances by throwing lots, was an ancient hebrew custom, resorted to on the most solemn, as well as the most trivial occasions. proof having been afforded in the passage quoted from the history of balboa, that the peruvians were acquainted with the history of the rainbow, as given in the ninth chapter of genesis, it may be interesting to add, that according to the account of an anonymous writer, they believed that the rainbow was not only a passive sign that the earth would not be destroyed by a second deluge, but an active instrument to prevent the recurrence of such a catastrophe: the latter curious notion proceeded upon the assumption that as the water of the sea (which, like the jews, they believe to encircle the whole earth) would have a tendency to rise after excessive falls of rain, so the pressure of the extremities of the rainbow upon its surface would prevent its exceeding its proper level. [21] nadaillac calls attention to the fact of a general belief in a deluge or a flood among the american races and comments upon the fact that we are dependent upon writers for our account of the traditions who are not always free from mental bias and who have derived their information from individuals who had been subjected to missionary teachings and who were more or less familiar with what he calls the myths and legends of the christians. "notwithstanding these disadvantages," he remarks, however, "it will be seen that a general belief, for instance, of a deluge or flood is widely spread among american races, and can hardly be attributed to christian teachings." [22] one might continue quoting passages of the foregoing character indefinitely, but i consider what has been set down on these matters sufficient. [23] footnotes 1. the reader will find preceding the table of contents in this volume a pronunciation of the principal spanish and mexican proper names found in this work. 2. _chips from a german workshop_, vol. i, p. 325. 3. _pre-historic america_, p. 144, note. 4. _native races_, vol. iii, pp. 42, 43. 5. _native races_, vol. iii, pp. 42, 43. [24] 6. _chips from a german workshop_, vol. i, pp. 328-9. 7. nadaillac _pre-historic america_, p. 144, note. this writer says of the book in question. "it contains several details strangely resembling those of genesis, and some have seen in them an adaptation by a pious fraud of indian mythology to the dogmas of christianity." 8. _chips from a german workshop_, p. 128. 9. _conquest of mexico_, vol. i, prescott, p. 62. 10. _conquest of mexico_, prescott, vol. ii, p. 387. 11. _morarch ind_., lib. 6, chap. 31. 12. prescott, _conquest of mexico_, vol. ii, pp. 387, 388, note. 13. see appendix no. 1, vol. ii, of prescott's _conquest of mexico_. 14. vol. vi, kingsborough's _antiquities of mexico_, pp. 401-409. 15. _antiquities of mexico_, kingsborough, vol. xi, p. 409. 16. _conquest of mexico_, prescott, vol. ii, appendix pp. 385, 386. 17. _native races_, bancroft, vol. iii, p. 75. 18. _native races_, vol. iii, pp. 65-67. 19. _native races_, vol. v, pp. 14, 16. 20. kingsborough's _mexican antiquities_, vol. viii, p. 25, note. 21. _pre-historic america_, p. 525. 22. whoever desires to pursue the subject further may do so by consulting bancroft's _native races_, vol. v, chapter one, and vol. iii, chapter two; as also the works of prescott, the monumental volumes of kingsborough, (the latter can be accessible to but few, however), and chapter 5 of ignatius donnelley's _atlantis_. also _pre-historic america_ (nadaillac), chapter 10, and _the history of america before columbus_, (de roo) vol. i, chapter sixteen. 23. _native races_, vol. v, pp. 137, 138. chapter xxix. indirect external evidences--american traditions. continued. always closely allied with the native american traditions of a deluge are those which bear close analogy to the bible account of the existence of giants in the earth, [1] of the tower of babel, [2] the confusion of languages, [3] the dispersion of mankind throughout the earth, [4] including migrations to this western hemisphere. the first four items above enumerated will be recognized as bible events; while the last will be remembered as a very important book of mormon event fulfilled in the migration of the jaredite colony from the tower of babel to the western hemisphere. [5] but as the nephite migration, as also that of mulek's colony, is committed to the traditions of the native americans, one must not be surprised if these several migrations are sometimes confounded, resulting in confusion that is quite perplexing. iii. _tradition of the tower of babel_ on the way between vera cruz and the capital not far from the modern city of puebla, stands the venerable relic, with which the reader has become familiar in the course of this narrative--called the temple of cholulua. it is, as he will remember, a pyramidal mound, built, or rather cased, with unburnt brick, rising to the height of nearly one hundred and eighty feet. the popular tradition of the natives is that it was erected by a family of giants, who had escaped the great inundation, and designed to raise the building to the clouds; but the gods, offended with their presumption, sent fires from heaven on the pyramid, and compelled them to abandon the attempt. the partial coincidence of this legend with the hebrew account of the tower of babel, received also by other nations of the east, cannot be denied. [6] prescott also has a footnote on this passage, from which i make the following quotation: a tradition, very similar to the hebrew one, existed among the chaldeans and the hindoos. (_asiatic researches_, vol. iii, mem. 16.) the natives of chiapa, also, according to the bishop nuez de la vega, had a story, cited as genuine by humboldt (_vues des cordilleres_, p. 148), which not only agrees with the scripture account of the manner in which babel was built, but with that of the subsequent dispersion, and the confusion of tongues. [7] ixtlilxochitl the christian descendant of the ancient rulers of anahuac, relates that after the dispersion of the human race which succeeded the attempt at building the tower of babel (which he had learned from his catholic instructors) [8] seven toltecs reached america and became the parents of a numerous race. the quiches speak of white men who came from the land of the sun. the people of yucatan believe that their ancestors had come from the east, across a great body of water that god had dried up to let them pass over. [9] the mexicans round cholula had a special legend, connecting the escape of a remnant from the great deluge with the often mentioned story of the origin of the people of anahuac from chicomoztoc, or the seven caves. at the time of the cataclysm, [i. e. the flood] the country, according to pedro de los rios, was inhabited by giants. some of these perished utterly; others were changed into fishes; while seven brothers of them found safety by closing themselves into certain caves in a mountain called tlaloc. when the waters were assuaged, one of the giants, xelhua, surnamed the architect, went to cholula and began to build an artificial mountain, as a monument and a memorial of the tlaloc that had sheltered him and his when the angry waters swept through all the land. the bricks were made in tlamanalco, at the foot of the sierra de cocotl, and passed to chulua from hand to hand along a file of men--whence these came is not said--stretching between the two places. then were the jealousy and the anger of the gods aroused, as the huge pyramid arose slowly up, threatening to reach the clouds and the great heaven itself; and the gods launched their fire upon the builders and slew many, so that the work was stopped. but the half-finished structure, afterwards dedicated by the cholultecs to quetzalcoatl, still remains to show how well xelhua, the giant, deserved his surname of the architect. [10] "the tower of babel is," indeed, clearly remembered by several aboriginal nations of our continent," says p. deroo, "especially of central america," and then he adds: ixtlilxochitl relates the tradition of the toltecs, according to which the few men who escaped the deluge, after multiplying again, built a "zacuali" or tower of great height, in which to take refuge when the world should be destroyed a second time. after this their tongues became confused and, not understanding one another any longer, they went to different parts of the world. the toltecs, seven in number, and their wives, who understood one another's speech, after crossing great lands and seas and undergoing many hardships, finally arrived in america, which they found to be a good land and fit for habitation. when coxcox and his wife xochiquetzal had landed on the peak of calhuacan they increased and multiplied, and children began to gather about them; but these were all born dumb. a dove came, however, and gave them tongues, innumerable languages. on an ancient hieroglyphical map, first published by carreri, who was vindicated from suspicion as to his integrity by boturini, clavigero, and von humboldt, there is also depicted a dove with the hieroglyphic emblem of languages, which it is distributing to the children of coxcox. only fifteen of the descendants of coxcox could not all understand one another, and these were the ancestors of the nahua nations. thus runs the mexican tradition, which the learned von humboldt further relates when he says, "wodan, one of the fifteen ancestors of the american nations, was a grandson of the venerable old man, who with his family escaped the fury of the flood, and was one of those who, according to the chiapan legend, had helped in building the monument that was to reach heaven but remained unfinished through the anger of the gods. after each family had received a different language, teotl ordered wodan to go and settle anahuac" [11]--(the mexican table land). the cholulan tradition, as told by duran, differs somewhat from the foregoing version. "i inquired," he says, "about the ancient mexican legends, from a native of cholula who was a hundred years old, and well versed in the antiquities of his tribe. 'take pen and paper,' he answered me, 'because you could not remember all that i am to tell you: at first, there was nothing but a dark world, without any creature in it; but as soon as light was made with the sun rising in the east, gigantic men with ugly features made their appearance and took possession of this earth. desirous of knowing the rising and the setting of the sun, they divided themselves into two groups, those of one group traveling east on their search, and the others west, until the ocean prevented them from going any further. they returned, therefore, and, unable to get at the sun by his rising or sinking, whilst, however, they were enamoured with his light and beauty, they decided to build a tower tall enough to reach him in his course. they set out gathering materials, found clay and a very sticky bitumen, and they hurried on to erect the tower, and raised it so high that, they say, it seemed to attain to the sky. and the lord above, annoyed at their work, spoke to the inhabitants of heaven: 'you have noticed how those of the world have built a high and superb tower to climb up higher, after the beauty and light of the sun; come and let us confound them, for it is not right that those of the world living in the flesh, should mix up with us.' the inhabitants of heaven sallied forth at once, like thunderbolts, by the four corners of the earth and demolished the monument. terrified and trembling, the giants fled in every direction.'" [12] passages of like description to these might be multiplied, but the foregoing are sufficient for our purpose here. [13] i have already called attention to the fact that authorities upon the subject of traditions and legends of the new world are as much divided and as irreconcilable as they are upon the origin and antiquity of american ruins. a number of writers, especially those of recent date, seek to discount the value of the analogy which is plainly evident between these native american accounts of the creation, the flood, the building of the tower of babel, the confusion of tongues, the dispersion of mankind, and the bible accounts of the same events; but i fail to find any reason advanced sufficiently strong to discredit the obvious analogy, and the significance there is in such analogy, viz., that the native americans in ancient times were acquainted with the bible facts concerning these several things. those who accept the book of mormon know by what means and how the ancient americans became acquainted with these scriptural truths. those writers who seek to discredit the native traditions resort in the main to the theory that these so-called creation, flood, and tower legends have not escaped the "renovating touch of the spanish priests and chroniclers, who, throughout their writings, seem to think it their bounden duty to make the ideas of the history of the new world correspond to those of the old;" [14] while others see in them an adaptation by pious fraud of indian mythologies to bible statements. [15] such nadaillac represents the theories of some other writers to be; but he himself, in speaking of a number of traditions which resemble bible historical incidents, disclaims the necessity of accrediting them to christian origin: a general belief * * * * in a deluge or flood is widely spread among the american races, and can hardly be attributed to christian teachings. * * * * * * it is probable that all these traditions have some foundations in truth. * * * * no dissemination of merely christian ideas since the conquest is sufficient to account for these myths. [16] with the book of mormon in hand, however, one does not need to accept these strained explanations nor this wholesale repudiation of the writings of respectable authorities on the validity of these legends among native americans, derived--not as some would have us believe, from picture-paintings of the natives alone, but from these, supplemented by the oral traditions of the natives. the source of traditions here referred to is made clear by the book of mormon. iv. _migrations._ as already stated, some confusion exists in native american traditions relative to migrations. this doubtless arises from the fact that the native traditions confound the three great migrations of which the book of mormon speaks, viz., the jaredite, nephite and mulek migrations, and also the subsequent intercontinental movements among both nephites and lamanites, especially those following the disaster at cumorah, with the general migrations from the old world. this confusion in the native traditions results in dividing the writers on american antiquities, both in respect of the number of migrations and the direction whence they came, as also the time of them. it should be stated that there are some respectable authorities who doubt ancient migrations at all, holding the native population of america, and also its civilization, to be indigenous. migration passages already quoted in connection with the tower of babel matter, are as follows: "the toltecs reached america [from the tower] and became the founders of a numerous race." "the quiches speak of white men who came from the land of the sun. the people of yucatan believe that their ancestors had come from the east across a great body of water that god had dried up to let them pass over." [17] here it will be observed that with these traditions of the migration from the east has been coupled the bible story of the israelites crossing the red sea, through which god opened a way to let them pass. [18] it is also to be observed that in some instances the american traditions fix the building of the notable tower to escape floods in the western world. [19] not a surprising variation when one considers how oral tradition, unchecked by written annals, distorts facts. from another passage already given, [20] after referring to the facts of the confusion of languages, it is stated that the people went to different parts of the world; then, "the toltecs, seven in number, and their wives, who understood one another's speech, after crossing great lands and seas and undergoing great hardships, finally arrived in america, which they found to be good land and fit for habitation. * * * only fifteen of the descendants of coxcox could at all understand one another, and these were the ancestors of the nahuac nations." [21] in this last quotation one perceives very clearly in outline the story of the jaredite migration as follows: first, the number of the colony is small. the book of ether represents that the jaredite colony crossed the great waters between their native land and america in eight barges; [22] and they were small. [23] the two principal families of this colony, that of moriancumr and jared, some time after reaching america, are set down as follows: the former had of sons and daughters twenty-two; while the number of sons and daughters of the latter were twelve, he having four sons. some of these sons and daughters may, of course, have been born en route to, and after the arrival in, america--that, at least, is a very great probability--and hence the original colony would be cut down by as many as were so born. [24] the number of "friends" of jared and his brother who accompanied them from babel to america are set down at "about twenty and two souls, and they also begat sons and daughters before they came to the promised land. [25] this may mean that the twenty-two friends were all adults, while the number of children is not given; or it may mean that they numbered twenty-two including children. in any event the jaredite colony was not large, and it is quite possible that the families were not more than seven in number as held in the native tradition before us. second, the american traditions represent that the colony which came from the tower and peopled america all understood each other's language, and the number of them was fifteen; which, if this number represents the adult members of the colony, we have again about the seven families indicated in the foregoing passage; and it will be remembered that when the lord made known to the prophet moriancumr that he was about to confound the languages of the people, his brother jared suggested to him that he ask the lord not to confound their language; "and it came to pass that the brother of jared did cry unto the lord, and the lord had compassion upon jared, therefore he did not confound the language of jared." [26] a second appeal was made in behalf of their friends (who we have already learned numbered twenty-two) that their language might not be confounded; "and the lord had compassion upon their friends, and upon their families also, that they were not confounded." [27] third, this colony, of the american traditions, crossed great lands and seas and underwent many hardships before finally arriving in america. now ether's account of the jaredite journey: "and it came to pass that they did travel in the wilderness, and did build barges, in which they did cross many waters, being directed continually by the hand of the lord. and the lord would not suffer that they should stop beyond the sea in the wilderness, but he would that they should come forth even unto the land of promise"--america. [28] arriving on the shores of the great ocean which separated them from the land of their destination they received a commandment to build barges for crossing this ocean. "and it came to pass that when they had done all these things they got aboard of their vessels or barges and set forth into the sea, commending themselves unto the lord their god. and it came to pass that the lord god caused that there should be a furious wind blow upon the face of the waters, towards the promised land; and thus they were tossed upon the waves of the sea before the wind." [29] this journey continued three hundred and forty-four days upon the water. this surely was "crossing great lands and seas and undergoing many hardships." fourth, the american tradition says that the toltec colony finally arrived in america, which they found to be a good land, "and fit for habitation." concerning the land to which the jaredite colony came ether says that it is "a land of promise, which is choice above all other lands which the lord had preserved for a righteous people." [30] in other words, to use the language of the native american tradition, it was "a land fit for habitation." other passages on the fact of ancient migrations to america follow; but i caution the reader again concerning the confusion existing in the traditions on this subject, which arises, as i believe, from the traditions mingling indiscriminately together the three migrations of the book of mormon, and later movements of native tribes since the overthrow of the nephites at cumorah. one fact appears probable, and that is that there was a tendency of population extending over a long period from the north toward the south, one driving another before it as one wave of the sea follows that in advance of it. we cannot do better than compare these successive invasions, with those of the barbarous races that quarreled over the parts of the dismembered roman empire, or with that of the aryans, who from the farther end of asia fell in hordes first upon india and persia and then upon the different countries of europe, giving to the vanquished as the price of their defeat a culture undoubtedly superior to that they had formerly possessed. [31] that successive waves of migration occurred there is no reason to doubt, and that these successive bodies of immigrants differed to some extent in culture and in race is highly probable. [32] * * * the ancient american races preserved the tradition of distinct migrations, in their hieroglyphics and pictographs. [33] that america was peopled from asia, the cradle of the human race, can no longer be doubted, but how and when they came is a problem that cannot be solved. [34] the testimony "of migration to the western coast of america from the eastern coast of asia," rivero and tschudi hold to be strong and conclusive; and further "that it explains many facts in america, which long perplexed our archaeologists;" but "it by no means aids us in determining the origin of our earliest population." [35] on the same subject gallatin remarks: after making every proper allowance, i can see no possible reason that should have prevented those who, after the dispersion of mankind, moved towards the east and northeast from having reached the extremities of asia and passed over to america within five hundred years after the flood. however small may have been the number of those first emigrants, an equal number of years would have been more than sufficient to occupy in their own way every part of america. [36] bancroft, quoting the substance of a passage from sahagun, whom he pronounces one of the best of authorities, says: countless years ago the first settlers arrived in new spain. coming in ships by sea, they approached a northern port and because they disembarked there it was called panutla, or panoaia, "place where they arrived who came by sea," now corruptly called pantlan (panuco); and from this port they began to follow the coast, beholding the snowy sierras and the volcanoes, until they reached the province of guatemala; being guided by a priest carrying their god, with whom he continually took counsel respecting what they ought to do. they came to settle in tamoanchan [37] where they remained a long time, and never ceased to have their wise men, or prophets, called amoxoaque, which means "men learned in the ancient paintings," [books], who, although they came at the same time, did not remain with the rest in tamoanchan; since leaving them there, they re-embarked and carried away with them all the paintings [books] which they had brought relating to religious rites and mechanical arts. [38] speaking of the traditions of the migration of the nahuatl nations bancroft says: in its ancient center--not in anahuac, whether it was in the north or south--the primitive nahua power was overthrown, or from that center it was transferred to be re-established by exiled princes and their descendants on the mexican plateaux. this transfer, whose nature we may vaguely comprehend, but of whose details we know nothing, is the event or series of events referred to by various migration-traditions. the recollections of these events assumed different forms in the traditions of different tribes until each nation claimed, or were deemed by the spaniards to claim, a distinct migration from its former home. [39] after the creation of the first men balam-quitze, balam-agab, machucutah and iqui-balam, wives were given to them, and these were the parents of the quiche nation. * * * * all seem to have spoken one language and to have lived in great peace, black men and white men together. here they awaited the rising of the sun and prayed to the heart of heaven. the tribes were already very numerous including that of the yaqui (nahuas). at the advice of balam-quitze and his companions they departed in search of gods to worship, and came to tulan-zuiva and seven caves where gods were given. * * * * * * tohil was also the god of tamub and ilocab and the three tribes or families kept together, for their god was the same. here arrived all the tribes; * * * * * and here their language was confounded. they could no longer understand each other and they separated, going to the east, and many coming hither (to guatemala). they dressed in skins and were poor, but they were wonderful men, and when they reached tulan-zuiva long had been their journey, as the ancient histories tell us. [40] bancroft condenses the foregoing from _popol vuh_, of which work i have already given a description, [41] and in it may be observed the essential facts of the jaredite migrations to the new world. that is, some time after the creation men are represented as living together and speaking one language. later comes the confusion of tongues. certain families adhere together because they speak the same language. there is a general dispersion and after a very long journey one of the groups reaches gautemala; i. e., central america. concluding the primitive period of gautemala history, bancroft quotes a striking passage from the spanish writer juarros; who, he says, follows the manuscript writings of fuentes y guzman, founded, as is claimed, on native documents, "but full of inconsistencies," he adds, "and doubtless also of errors." there is, it is true, some confusion in the story told in this quotation; yet, making allowance for the imperfections of oral traditions, and confusion likely to occur in them, one may see in it something akin to the nephite migration recounted in the book of mormon. and now the story: the toltecs referred to were of the house of israel, and the great prophet moses freed them from the captivity in which they were held by pharaoh; but, having passed the red sea, they gave themselves up to idolatry, and persisting in it notwithstanding the warnings of moses, either to escape the chidings of his law-giver, or for fear of punishment, they left him and their kindred and crossed the sea to a place called the seven caves on the shores of the mar bermejo (gulf of california) now a part of the mexican kingdom, where they founded the celebrated city of tula. the first chief who ruled and conducted this great band from one continent to the other, was tamub, ancestor of the royal families of tula and of quiche, and first king of the toltecs. the second was capichoch; the third calel ahus; the fourth ahpop; the fifth nimaquiche, who, being the best beloved and most distinguished of all, at the order of his oracle, led those people away from tulan, where they had greatly increased in numbers, guided them from the mexican kingdom to this of guatemala. in this migration they spent many years, suffered unspeakable hardships, and journeyed in their wanderings for many leagues over an immense tract of country, until, beholding a lake (that of atitan), they determined to fix their habitation at a certain place not far from the lake, which they named quiche, in memory of the king nimaquiche (or, the "great" quiche), who had died during their long wanderings. there came with nimaquiche three of his brothers, and by an agreement between the four they divided the region. [42] in some respects--in the matter of the seven caves and the name of the leader of the colony, tamub--the story touches the tradition which doubtless refers to the advent of the jaredites; and also, perhaps, some of the later migrations of native tribes in central america. but one has, in the foregoing tradition, the hebrew origin of the colony plainly declared; their departure from their kindred and the journey across the sea; their leader becomes the first king, as did nephi; [43] he founds a royal line--becomes, in fact, the ancestor of the royal families of tula and quiche, as nephi founded the royal line among his people; [44] the fifth king, greatly beloved, instructed by his oracle--god--led part of the people away from an old place of settlement, where they had greatly increased, and led them to another land. both character and achievement corresponds admirably with the first mosiah of the book of mormon, and his leading the more righteous part of the nephites from the land of lehi-nephi to zarahemla; [45] and there is also the nephite custom of naming lands after distinguished leaders who first settled them; [46] while one may see in the fact that with nimaquiche there came three brothers in his migration, a close resemblance to the fact of three brothers being associated with nephi in the nephite colony led from jerusalem. [47] let it be remembered also that this is a tradition concerning the "nahuatl" tribes. is this very name "nahuatl" but a variation of the hebrew root whence the word nephi is derived, as undoubtedly the following words are: nepheg, [48] nephish, [49] nephishesim, [50] nephusim, [51] naphtali; [52] and nephtoah? [53] this nahuatl tradition very much resembles one among the peruvians concerning their migration to peru; but which still more closely resembles some of the facts of the nephite migration, except as to the matter of the time of it, which is placed at five hundred years after the deluge. the tradition is thus related by rivero and tschudi, following montesinos: peru, says montesinos, was populated five hundred years after the deluge. its first inhabitants flowed in abundantly towards the valley of cuzco, conducted by four brothers. * * * the eldest of the brothers mounted to the summit of a ridge, and threw with his sling a stone to each of the four quarters of the world, thus taking possession of the soil for himself and his family. he afterward gave a name to each one of the quarters which he reached with his sling, calling that beyond the south, colla; beyond the north, tahua; beyond the east, antisuyu; beyond the west, contisuyu, and for that reason the indians called their kings tahuantin-suyu-capac, i. e., lords of the four quarters of the globe. the younger of the brothers, who, according to tradition, was at the same time the most skilful and hardy, wishing to enjoy alone the plenitude of power, rid himself of two of his brothers, by enclosing one of them in a cave, and throwing the other into a deep hole and thus caused the third to fly to a distant province. the fratricide consoled his sisters, and told them that they must consider him as the only child, or son of the sun, and obey him as such. he commanded his kinsmen to level the ground and make houses of stone; such was the origin of the city of cuzco. * * * for sixty years did this first king govern (whom indian tradition also called puhua-manco), leaving the throne to his eldest son. [54] here we have undoubted reference to historical events, but the tradition in which they are held has assumed a form somewhat childish. that, however, does not prevent one from seeing in the tradition some of the main facts of the nephite migration. the migration is conducted by four brothers, as was the nephite migration--for lehi, the patriarchal head of the nephite colony, seems to have influenced the migration after its departure into the wilderness of arabia but very little; the eldest of the brothers seeks for the leadership on arrival in the new world, by asserting his dominion over the four quarters of the land, in which one may see reflected the claims which the unworthy laman, the eldest of the four nephite brothers, made to leadership over the nephite colony. in the younger brother of the peruvian tradition being the more worthy of leadership, and finally attaining it, one may see the book of mormon historical fact of the youngest of the four sons of lehi, taking his leadership of the colony, though arriving at undisputed leadership of his people not by the means described in the peruvian tradition, but by the blessing and favor of god, and by separating from his brothers and their following, and removing his people a long distance from the place of the first landing of the colony in america. in that part of the tradition where the youngest brother is represented as commanding his kinsmen "to level the ground and make houses of stone," we have the evidence that he taught them the arts of civilization; a circumstance which corroborates the book of mormon fact that the first nephi did the same thing. it is thus recorded by him: and i did teach my people to build buildings, and to work in all manner of wood, and of iron, and of copper, and of brass, and of steel, and of gold, and of silver, and of precious ores, which were in great abundance. * * * * and it came to pass that i, nephi, did cause my people to be industrious, and to labor with their hands. [55] this youngest brother of the tradition--after reigning sixty years, (the first nephi's reign was also long, but the exact number of years may not be ascertained, [56]) bequeathed his throne to his eldest son; so also did nephi. at least that he did so is a most reasonable conclusion from the book of mormon data. in his old age, seeing death approaching, nephi "anointed a man to be a king * * * over his people, according to the reign of kings." [57] being anxious to revere the name of this first ruler, the people provided that those who came to the throne should be called first nephi, second nephi, third nephi, [58] etc. of course this does not prove that nephi chose his eldest son to succeed him; but a later writer than jacob, speaking of the nephite kingdom, makes the statement that "the kingdom had been conferred upon none but those who were descendants of nephi." [59] hence it must have been that the man whom nephi anointed king when his own career was closing, was his own son, and most likely his eldest son. thus every item of the native peruvian tradition under consideration, is met by the facts of the book of mormon; and the tradition gives strong presumptive evidence of the truth of the book of mormon statement, and hence also to the book itself. nadaillac has a passage which wonderfully confirms the possibility of the nephites being able to make the journey from the coast of arabia to south america. after discussing the probability of migrations from asia via behring strait, he says: on the other hand, a knowledge of navigation no better than that possessed at present by the lowest people of melanesia would have enabled a migration on the line of the thirtieth parallel, south, to reach the coast of south america, and, in time, to give it a considerable population. a different distribution of land and water from that at present existing, is a possible factor in the problem, but of which it is too early in ocean exploration to avail ourselves. squier, gibbs, and numerous other american ethnologists believed in a migration from the west to south america. [60] an item of interest connected with the nephite migration, and one very likely to fasten itself in the traditions of the natives, would be the nephite "director" or "liahona" as the nephites called it. this "director" was found by lehi, early in the nephite migrations, at his tent door, and is described as "a round ball of curious workmanship; and it was of fine brass. and within the ball were two spindles; and the one pointed the way whither we should go into the wilderness. * * * and we did follow the directions of the ball, which led us in the more fertile parts of the wilderness." [61] later, when the prophet alma refers to it, after informing his son helaman that it was called, by their fathers, "liahona," he adds: and behold, it was prepared to show unto our fathers the course which they should travel in the wilderness. and it did work for them according to their faith in god; therefore, if they had faith to believe that god could cause that those spindles should point the way they should go, behold, it was done. [62] in the traditional account of how the first inca and his sister-wife were directed to peru, one may see the distorted account of this book of mormon fact. the tradition is thus related by prescott: the celestial pair, brother and sister, husband and wife, advanced along the high plains in the neighborhood of lake titicaca to about the sixteenth degree south. they bore with them a golden wedge, and were directed to take up their residence on the spot where the sacred emblem should without effort sink into the ground. they proceeded accordingly but a short distance, as far as the valley of cuzco, the spot indicated by the performance of the miracle, since there the wedge speedily sank into the earth and disappeared forever. here the children of the sun established their residence, and soon entered upon their beneficent mission among the rude inhabitants of the country; manco capac teaching the men the arts of agriculture, and mama oello initiating her own sex in the mysteries of weaving and spinning." [63] squiers relates the tradition substantially in the same manner, except that in place of a "golden wedge," he represents the celestial pair as being divinely guided by "a golden rod," which sinks into the earth on reaching the divinely appointed place of their destination. [64] the student of the book of mormon will at once recognize how well the nephite and lamanite religious wars, at some periods of their history, are described in the following passage: there appear to have been very hotly contested religious disputes; constant wars broke out between the sectarians following the god votan and those who worshiped quetzalcohuatl, and the vanquished on either side perished under horrible tortures, or were compelled to fly their country [65] much confusion exists among authorities concerning the toltecs. because of their clear knowledge of the creation, flood, tower of babel, confusion of languages and dispersion of mankind, [66] they are thought to have commenced their wanderings at the dispersion of mankind from babel. but if a people had in their possession a version of the hebrew scriptures, as the nephites had, for instance, it is not difficult to understand how these bible facts could be incorporated in their traditions, without insisting that they were immediately connected with those very ancient bible events. in whatever way the controversies about the toltecs may terminate, the following description of them could well stand for a description of the nephites, barring the items of cruelty, revengefulness, and sanguinary nature of their religion, and their ignorance of iron. [67] in spite of wars and discord the time of the toltec domination is enshrined in the memory of the nahuas as their golden age. the toltecs, they tell us, were tall, well proportioned, with clear, yellow complexions; their eyes were black, their teeth very white; their hair was black and glossy; their lips were thick; their noses were aquiline, and their foreheads were receding. their beards, were thin, and they had very little hair on their bodies; the expression of their mouths was sweet, but that of the upper part of their faces severe. they were brave, but cruel, eager for revenge, and the religious rites practiced by them were sanguinary. intelligent and ready to learn, they were the first to make roads and aqueducts; they knew how to utilize certain metals; they could spin, weave and dye cloth, cut precious stones, build solid houses of stone cemented with lime mortar, found regular towns; and, lastly, build mounds which may justly be compared with those of the mississippi valley. to them popular gratitude attributes the invention of medicine, and the vapor bath (temazcalli). certain plants to which curative properties were attributed were the remedies mostly used. [68] in the towns we are told, were hospitals where the poor were received and cared for gratuitously. our information respecting the commerce of the toltecs is very vague. we know, however, that it was important. at certain periods of the year regular fairs were held at toltan and cholula; the products of the regions washed by both oceans were seen side by side with numerous objects made by the toltecs themselves. these objects were of great variety, for though iron was unknown to them, the toltecs worked in gold, silver, copper, tin and lead. their jewelry is celebrated, and the few valuable ornaments which escaped the rapacity of the conquistadores are still justly admired. the toltecs cut down trees with copper hatchets, and sculptured bas-reliefs and hieroglyphics with stone implements. for this purpose flint, porphyry, basalt, and above all obsidian, the istlie of the mexicans, were used. emeralds, turquoises, amethysts, of which large deposits were found in various places, were sought after for making jewelry for both men and women. at cholula a famous kind of pottery was made, including vases and the utensils in daily use, censers, and idols for the temples of the gods and common ornaments for the people. [69] let this description be compared with that which helaman [70] gives of the nephites in the sixty-fourth year of the nephite republic--a date corresponding with the year 27 b. c.--and it will be seen that either one might stand for the other. these traditions concerning the toltecs, reflecting as they do the state of their civilization, which so nearly resembles that of the nephites in so many particulars; as also all the traditions and mythologies dealt with in this and the preceding chapter respecting the creation, the flood, the great tower, the confusion of language, the dispersion of the people, the migrations to a new home, the strife for power among the leaders of these colonies--usually brothers, and most strikingly "four brothers," as also the status and nature of their civilization--all these things constitute strong testimony to the truth of the book of mormon. footnotes 1. gen. 6:4. 2. gen. 11. 3. gen. 11:9. 4. gen. 11:8. 5. see book of ether, chs. 1, 2, 3, 4. 6. _conquest of mexico_, vol. ii, pp. 386, 387, prescott. 7. _conquest of mexico_, vol. ii, p. 187, note, prescott. 8. the suggestion of nadaillac in this clause in parenthesis to the effect that this tradition of the tower of babel had its origin in the christian teachings imparted to ixtlilxochitl, will receive consideration at the conclusion of this series of quotations on the subject of the tower of babel, etc. 9. _pre-historic america_, nadaillac, p. 526. 10. _native races_, vol. iii, pp. 67, 68. for this statement bancroft in a foot note quotes the following authorities: _boturini, idea de una hist_., pp. 113, 114; id., _catalogo_, pp. 39, 40; _clavigero, storia ant. del messico_, tom. 1, pp. 129, 130, tom. 2, p. 16; _spiegazione delle tavole del codice mexicano_ (vã cano) tav. 7, in kingsborough's _mex. ant_., vol. v, pp. 164, 165; gemelli carreri, in _churchill's col. voy_., vol. iv, p. 481; humboldt, _vues des cordilleres_, tom. 1, pp. 114, 115, tom. 2, pp. 175-8; tylor's _anahuac_, pp. 276, 277; gondra, in prescott, _conquesta de mexico_, tom. 3, pp. 1-10. the remainder of bancroft's note following this citation of authorities, wherein he seeks to discredit the force of these native traditions concerning the tower, the confusion of tongues and the dispersion of mankind, as in the case of nadaillac's effort of a similar character, remarked in a previous note, will receive consideration at the close of this series of quotations concerning the tower, etc., p. 273. 11. _america before columbus_, p. de roo, vol. i, pp. 415, 416. 12. _america before columbus_, p. de roo, vol. i, pp. 417, 418. 13. should any one desire to make a larger collection i refer him to the authorities already referred to in a previous note on a passage from bancroft; as also nadaillac's _pre-historic america_, ch. 10; p. de roo, _america before columbus_, vol. i, chapters sixteen to twenty inclusive; and rivero & tschudi's _peruvian antiquities_, chapter vii. 14. _native races_, vol. v, p. 12. 15. _pre-historic america_, p. 530. for the objections of the agnostic bancroft see _native races_, vol. iii, 68, 69, note; and for the objections urged by prescott see _conquest of mexico_, vol. ii, appendix, p. 387. 16. _pre-historic america_, pp. 525, 531. 17. ante., p. 436. 18. exodus, 14. 19. ante., pp. 435, 436. 20. ante., p. 436. 21. ante., p. 436. ibid. 22. ether 3:1. 23. ether 2:16. 24. ether 6:20. 25. ether 6:16. 26. ether 1:35. 27. ether 1:37. 28. ether 6:4, 5. 29. ether 6:4, 5. 30. ether 2:6, 7. 31. _pre-historic america_, nadaillac, p. 261. 32. _pre-historic america_, nadaillac, p. 523. 33. _pre-historic america_, nadaillac, p. 272. 34. dupaix, quoted by bancroft, _native races_, vol. v, p. 31. 35. _peruvian antiquities_, tschudi, p. 24. 36. _american ethnology and sociology_, vol. i, p. 179. 37. this place, according to sahagun, is the first home of the nahua nation. it is definitely located, says bancroft, (_native races_, vol. v, p. 191) down the coast from panuco, in the province of guatemala. 38. _native races_, bancroft, vol. v, p. 189. 39. _native races_, bancroft, vol. v, p. 220. 40. _native races_, bancroft, vol. v, pp. 546, 547. 41. ante., p. 463, _et seq_. 42. _native races_, bancroft, vol. v, pp. 564, 566. stephens also relates this tradition at length, see _central america_, vol. ii, pp. 172, 173. 43. ii nephi 5: 18. 44. jacob 1:11; mosiah 25:13. 45. omni 1:1-23. 46. alma 8:7. 47. i nephi 2:5. 48. exod. 6:21. 49. i chronicles 5:19. 50. nehemiah 7:52, see also margin. 51. ezra 2:50. 52. gen. 30:8. 53. joshua 15:9. 54. _peruvian antiquities_, tschudi, pp. 52, 53. see also baldwin, _ancient america_, p. 264. 55. ii nephi 5:15, 17. 56. jacob 1:11. 57. jacob 1:9. 58. jacob 1:11. 59. mosiah 25:13. 60. _pre-historic america_, nadaillac, p. 523. 61. i nephi 16:10, 16. 62. alma 37:39, 40. 63. _conquest of peru_, vol. i, p. 31. 64. peru, _travel and exploration in the lands of the incas_, pp. 301, 331. 65. _pre-historic america_, nadaillac, p. 174. 66. see their associations with the events as given by ixtlilxochitl, quoted by bancroft, _native races_, vol. v, pp. 19, 21, and 208-218. 67. concerning which more later. 68. see book of alma 46:40. 69. _pre-historic america_, nadaillac, pp. 275, 277. 70. see helaman 6:7-13, see also p. 124. end of volume ii. (mormontextsproject.org), with thanks to katie liston and david cramer the life of joseph smith the prophet by george q. cannon second edition salt lake city, utah 1907 preface. joseph and hyrum are now dead; but like the first martyr they yet speak. their united voice is one of testimony, admonition and warning to the world. they lived men of god. they died pure and holy, sealing their testimony with their blood. no men ever suffered greater persecution than they: no men were ever less understood by their generation. it is in the hope that the saints may find joy in reading of their beloved prophet and patriarch, and that the world may judge more fairly of these benefactors of mankind, that this book is written. to the author its preparation has been a loving duty. in the midst of a somewhat busy and laborious life, he has found comfort in the contemplation of this great subject. the closing chapters, detailing the final sufferings upon earth of the prophet of god and his ever-constant brother, were finished in prison for adherence to the principles which they taught, and for this, the life is invested with a dearer regard. to send the work away now is like being torn from a beloved companion, when most the solace of his friendly presence is needed. in some respects this volume may be imperfect; the circumstances which surrounded its preparation were not favorable to the collection and arrangement of materials, but it is believed to be truthful and just. to many friends the author is indebted for information here embodied; and he takes this occasion to thank them, hoping to live yet to meet them and express his gratitude in the flesh. that the sublime example and inspired teachings of joseph the prophet of the last dispensation, may be of eternal benefit to all who read this life, is the heart-felt wish of the author. utah penitentiary, october 1, 1888. contents. the life of joseph smith the prophet preface the ripened time the apostasy and the restoration joseph smith at nauvoo the "choice seer" chapter i. joseph's humble extraction--the godliness and fair fame of his ancestry--a premonition of his work chapter ii. birth of joseph--family circumstances--toil and poverty--removal to new york--intense religious excitement chapter iii. light from the scriptures--the prayer and its answer--"this is my beloved son: hear him"--persecution and scoffing of the multitude--joseph doubts himself and supplicates for renewed help chapter iv. the angel moroni visits joseph thrice in one night--a record to be brought forth--vision of cumorah chapter v. a mid-day visitation--joseph confides in his earthly father--cumorah and the sacred box--a new probation is fixed--successive visits and ministrations of the angel--joseph's growth in godliness chapter vi. joseph's willing toil--four years of waiting--he finds work in pennsylvania--his marriage with emma hale--the probation completed chapter vii. final visit to cumorah--delivery of the plates by the angel moroni--solemn caution to joseph--attacks by assassins and robbers--poverty and persecution--help from martin harris--removal to pennsylvania chapter viii. joseph copies and translates from the plates--martin harris again comes opportunely--professor anthon and the characters--martin's labors as a scribe--his broken trust--the translation lost to joseph--the prophet punished for willfulness chapter ix. oliver cowdery is sent of heaven to aid the prophet--the aaronic priesthood is brought to earth by christ's forerunner--first baptism of this dispensation chapter x. the prophet's brother samuel baptized by oliver--renewed danger to the work--help from fayette--miraculous interposition to aid david whitmer--hyrum smith and others believe and are baptized chapter xi. eleven chosen witnesses view the plates--their unimpeachable testimony --restoration of the melchisedec priesthood by disciples of our lord--the apostleship conferred--other baptisms--the translation completed chapter xii. organization of the church at fayette--review of the prophet's labors--his unpretentious character--the courage which animated him was shared by his associates--the witnesses and early members of the church chapter xiii. the all-comprehending character of joseph's inspiration--first public meeting of the church after organization--believers asking baptism--mobs seeking the life or the liberty of the prophet--twice arrested and acquitted--joseph's lawyer hears a mysterious voice--copying the revelations chapter xiv. dissensions within the fold--oliver cowdery and hiram page lead the whitmer's astray--mobs at colesville and persecution at harmony--isaac hale and his family oppose joseph--the prophet removes to fayette--prophetic outline of the gathering chapter xv. the second conference of the church--harmony and love among the elders--accessions to the congregation--the mission to the lamanites--individual revelations--god's chosen servants in missouri chapter xvi. sidney rigdon and edward partridge join the church--joseph commences the translation of the scriptures--saints commanded to gather at ohio--joseph migrates from new york--the kirtland saints fall into error--god's power manifested--important revelations chapter xvii. fourth general conference--god designates missouri as the place of holding the next conference--transgression of the thompson branch--joseph goes to the place of the new jerusalem chapter xviii. on the borders of the wilderness--laying the first log--dedication and consecration of the land of zion and the temple site--back to civilization--sign seeking and violence chapter xix. a methodist priest converted by a miracle--wants power to smite--the prophet at hiram engaged in translating--order for publication of the "evening and morning star"--man-made commandments chapter xx. a night of fury--the murderous mob at hiram--joseph dragged from his bed, and is stripped, bruised and almost slain by a profane and drunken crowd led by apostates and sectarian ministers chapter xxi. departure of the prophet from hiram for the consecrated land in missouri--accepted as the president of the high priesthood--returning from zion, an attempt is made to poison him--saved under bishop whitney's administration chapter xxii. brigham young receives the gospel--his memorable meeting with the prophet--his constant devotion--"that man will yet preside over the church"--a revelation on priesthood--joseph visits the eastern states--his numerous labors--prophecy concerning the civil war--its subsequent fulfillment chapter xxiii. organization of the school of the prophets--the translation of the scriptures--the word of wisdom revealed--joseph selects counselors--the savior and angels appear after the ordination--lands purchased in and around kirtland chapter xxiv. threats of a mob of three hundred at independence--purity required of church members--excommunication of dr. p. hurlbert--his threats against the prophet--pixley joins the mob--his malicious falsehoods--meeting of a base element--wicked determinations--destruction of the saints' printing establishment--w. w. phelps driven from home--bishop partridge and elder allen tarred and feathered--"you must leave the country"--another meeting of the enemy--the saints agree to leave jackson county chapter xxv. the corner stone of the kirtland temple laid--a printing establishment opened--the prophet's mission to canada--a minister's opposition--baptisms--persecutions at kirtland--wilford woodruff receives the gospel chapter xxvi. the jackson county persecutions--appeal to governor dunklin--his timid reply--heartless drivings--a brutal murder--boggs allows the mob to organize as a militia--pitcher placed in command--certain men taken in custody by the mob--settlement in clay county--court of inquiry chapter xxvii. hurlbert's efforts to destroy joseph--high councils organized--the camp of zion--a hard journey--rattlesnakes in camp--the prophet's philosophy--elder humphrey's experience chapter xxviii. vain appeal of the jackson county saints for protection--the approach of zion's camp--attempts to raise an opposing army--james campbell's prophecy and its fulfillment--a providential storm--remarkable rise of fishing river--joseph states the object of zion's camp--a comforting revelation chapter xxix. the scourge of zion's camp--joseph and hyrum attacked by cholera--their deliverance--the camp disbanded--threats against the prophet--his fearlessness--joseph returns to kirtland--sylvester smith's charge of impurity--the prophet vindicated--visit to michigan--the law of tithing chapter xxx. the calling of christ's apostles in the last dispensation of the fullness of times--duties and powers of the twelve--their labors in the world--organization of the seventies chapter xxxi. joseph as a restorer as well as a prophet--the book of abraham--joseph's growth into scholarship and statesmanship--difficulties with william smith chapter xxxii. completion and dedication of the kirtland temple--sublime visions to the saints--the words of the divine redeemer--joseph's grandmother visits him, then dies in peace--his mission to the east chapter xxxiii. clay county sorrowfully bids the saints to migrate into the wilderness--joseph sends a dignified letter to the citizens--continuance of mob autocracy in jackson--dunklin's helplessness--the saints form the new county of caldwell and lay out far west chapter xxxiv. the first serious apostasy and the first great missionary movement--dissensions at kirtland, and successful labors in england--joseph meets john taylor in canada--trials and murderous mobs at painesville--the prophet wades through swamps in the night, carrying sidney upon his back chapter xxxv. john taylor's brave defense of joseph--the prophet encounters the spirit of apostasy in missouri--hyrum in the first presidency--brigham young's courage and devotion--joseph driven from kirtland--david w. patten's prophetic objection--sad excommunications--fate of prominent men--adam-ondi-ahman--the gathering chapter xxxvi. peniston arouses a mob--his exciting speech causes a cruel attack upon twelve unarmed brethren--one hundred and fifty mobocrats drive them from the polls--adam black's promise--false charges against the saints--the sheriff of daviess county arrests joseph--boggs orders the raising of the militia--the prophet perceives the real object of this order chapter xxxvii. joseph volunteers for trial and lyman wight follows--beginning the study of law--the trial before a coward judge, with a perjured witness--militia called out, but the mob practically defies it--boggs continues the work of oppression chapter xxxviii. bombardment of de witt--appeal of the saints to governor boggs--his heartless reply--joseph's presence encourages the brethren--the saints leave their possessions in de witt--they go to far west--adam-ondi-ahman devastated--the saints organize for defense--joseph controls a mob who design to murder him--apostasy of thomas b. marsh--death of david w. patten--"whatever you do else, oh do not deny the faith." chapter xxxix. boggs issues an order of extermination--general atchison's threat against the tyrant--avard organizes the danites--the haun's mill massacre--far west besieged--three noble ones refuse to desert their friends--colonel hinkle's base treachery--"these are the prisoners i agreed to deliver up"--a court-martial sentences joseph and his companions to death--general doniphan's noble action--demoniac deeds enacted in far west chapter xl. the prophet's life saved by the vanity of lucas--farewell of the prisoners to their families--on toward independence--continued ravages at far west--general clark's inhuman address--the movement against adam-ondi-ahman chapter xli. joseph preaches in jackson and fulfills his own prophecy--favor in the eyes of their captors--drunken guards--in richmond jail--majesty in chains--clark's dilemma--the mock trial--treason to believe the bible--close of the year 1838 chapter xlii. the pledge for the poor saints in missouri--brigham young driven forth--efforts to secure the prophet's release--removal to gallatin--examination of the case by a drunken jury--wholesale indictment--change of venue to boone--escape from missouri to illinois chapter xliii. the exodus completed--a fragment of its agonies--the woes of a martyr's widow, a type of the general suffering--threat that one of joseph's prophecies should fail--but it is fulfilled by courageous apostles--missouri's punishment and atonement chapter xliv. the location of commerce--nauvoo, the beautiful--pity from prominent men in illinois--a day of miracles--the prophet raises the sick at the sound of his voice--joseph sounds the trump of warning--the mission of the apostles--their self-sacrifice and courage--conference at commerce chapter xlv. reasons for an appeal to washington--joseph and companions depart for the national capital--the prophet's act of physical heroism--he sees ingratitude--martin van buren and joseph smith--the latter's scorn--cowardice and chicanery--"your cause is just, but i can do nothing for you." chapter xlvi. the mission of the apostles--miraculous opening of their way to the old world--ordination of willard richards--special labors of each apostle--the first immigrants to zion--joseph's letters of instruction and comfort to elders and saints abroad chapter xlvii. nauvoo the beautiful--events there during the year 1840--renewal of outrages by the missourians--death of the prophet's father and edward partridge--return of williams and phelps--joseph's hope for his city--demand by governor boggs for the prophet and his brethren chapter xlviii. joseph smith at nauvoo--his physical and mental personality--views of his opponent commentators--testimony of the spirit of his inspiration chapter xlix. dr. j. c. bennett joins the church--nauvoo city chartered--nauvoo university and legion organized--joseph smith commissioned as lieutenant-general of the state militia--temple site--dedication of the temple--an important conference chapter l. joseph's visit to governor carlin at quincy--arrest on the old requisition from missouri--a sheriff nursed by his prisoner--judge douglas discharges the prophet on writ of _habeas corpus_--browning's eloquent appeal--death of don carlos smith--events at nauvoo, closing 1841 chapter li. the power of human harmony--changing hell to heaven--joseph as a servant--his sketch of the church--a ringing editorial--organization of the relief society--bennett begins his plots chapter lii. bennett's impurities--his cowardly stab at the prophet's name and life--fellowship withdrawn from the evil-doer--quoting his own letters to injure the saints--attempt to kill boggs--absurd charges against "the mormons"--joseph's horse, "joe duncan"--a prophecy chapter liii. the prophet charged with being an accessory to the attempted assassination of boggs--orrin porter rockwell accused of the crime--the governor's requisition--the arrest--the prophet's desire for peace--wilson law's brave words--emma smith's noble appeal to the governor--carlin's false reply--amasa m. lyman ordained an apostle--three hundred and eighty faithful volunteers chapter liv. attempt to capture joseph--reward offered--tricks to entrap the prophet--he submits to arrest--visits governor ford--his examination and release--a traitor's threat chapter lv. a breathing spell--joseph's anticipation of his sacrifice--many prophecies and an important theological epoch in the early part of 1843--wrestling and other manly sports--extracts from his sermons--attack on the nauvoo charter--the lull was brief chapter lvi. the celestial order of marriage--eternity and plurality of the covenant--the revelation written and delivered to the high council--joseph, hyrum and others obey it chapter lvii. an evil quartette--reynolds, ford, bennett and owens--a new writ--joseph kidnapped at dixon and threatened with death--efforts for release on _habeas corpus_--a wrestling match--entry into nauvoo--joseph released--the kidnappers ask for a mob army--independence day at nauvoo chapter lviii. growth of nauvoo--the mansion--sidney rigdon's recreancy--mobocratic conventions at carthage--inciting the missourians to kidnap--the prophet checks a bombastic politician--appeals for redress--joy on a christmas day--orrin porter rockwell back from missouri chapter lix. joseph smith for president of the united states--an inspired candidate--his views of the powers and policy of the general government--how the country could have saved the carnage of war chapter lx. pacific address by the prophet--the mob ask god to bless their work of massacre--looking to the west--a sublime sermon--apostates and their work--joseph indicted for polygamy chapter lxi. the first and only issue of the nauvoo "expositor"--its murderous purpose--removal of a nuisance and eradication of its cause--trial of the mayor and others, and their acquittal in an honest court--gathering of the mobs--threats of extermination--nauvoo under martial law chapter lxii. joseph's dream--his last public address--consciousness of his impending fate--his love for his brethren chapter lxiii. pontius pilate ford's entrance upon the scene at carthage--the old cry of "crucify!"--joseph's final effort to avert danger from nauvoo--lack of faith and suspicions of cowardice--a fatal blindness--like a lamb to the slaughter--the arms demanded--farewell to nauvoo--at carthage chapter lxiv. voluntary yielding to process--joseph and hyrum charged with treason--ford's cowardice and falsehood--in carthage jail--the first day and night--preaching to the guards--ford leaves the martyrs to their fate chapter lxv. administration of the holy endowments--the work of the closing months --union of satanic forces against the prophet--a momentary glance at him before the final hour chapter lxvi. the last day--ford's action at nauvoo--conspiracy between the guards and murderous mob militia--the prisoners left to their fate--"a poor wayfaring man of grief"--the assault and the murder--the end anecdotes and sayings of the prophet appendix the hour the ripened time. * * * _babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird_. _for all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies_. * * * _come out of her, my people, that ye be not partakers of her sins and that ye receive not of her plagues_. _for her sins have reached unto heaven, and god hath remembered her iniquities_. the prophecy of john the revelator. the apostasy and the restoration. in the reign of tiberius of rome, the lord jesus was crucified. at the hour of the atonement, his gospel was to the dominant earthly power only "a deadly superstition," [1] "a strange and pestilent superstition," [2] sought to be crushed at any cost by the ruthless power of the pagan empire. thus came the persecutions of the early christians, lasting until after christianity, with irresistible power, had "sprung up, even in rome, the common reservoir for all the streams of wickedness and infamy." [1] in the midst of these early tribulations, the plain and simple gospel was becoming involved and mystified by the many opposing sects which professed to believe in jesus; and yet it retained so much of divinity as enabled it to resist persecution and idolatry, and made it, in the fourth century, the established religion of rome. this elevation was not achieved without some sacrifice of identity. and in the commingling with error, truth yielded much. [3] the roman emperor, constantine i., was led to show favor to the unpopular people; but his friendliness to christianity demanded and received its price. he sought as much the welfare of the state as the progress of the religion to which he had been only in part converted; and when he exacted concessions of creed and principle, the fathers felt forced to comply. it was constantine who called the first council of nice. he presided over its opening session, and dictated its policy in accordance with his own imperial ambitions. [4] from that time on, for twelve hundred years, the church of rome grew in lustful power. the first great check was when the german monk, martin luther, with bared feet, fled in disappointment from the debauched court of pope leo x. luther's courage partly stripped the idol of its awe-invoking cloak of mystery and dread threats; and never more did the whole civilized world crouch in terror at the feet of rome. the freedom of thought heralded by the reformation, at last found its abuse in the age of reason and the blasphemy of the french revolution. at first rejecting christianity for a dream of paganism restored, the infidels, in turn, exchanged pagan mythology, with its gods many, for their own new mythology, with its gods none. this tempest of profane unbelief was too violent to be enduring. a re-awakening to religious fervor was manifest in christendom. men gladly blotted from their memories the dread of the _auto-da-fe_; the inquisition dungeons and racks of spain and italy, the funeral fires of england, the witch-hanging and quaker-driving of the new world, and all the atrocities sacrilegiously practiced as ceremonies of worship. mankind turned back by thousands to find satisfaction for their inherent necessity--belief in a higher power. but that higher power was itself an unfathomable mystery. god had been misunderstood for centuries. much of the world had known nothing of him --his nature or his purposes--from the death of christ's apostles. the men who had known him walked no more in the midst of mankind. prophets and apostles, while they lived, taught their fellow-men that he was a distinct personality--a glorious being in whose likeness man was created. jesus christ, the son of god, was declared "to be made like unto his brethren"--"made in the likeness of men"--and "in the likeness of sinful flesh;" yet inspired men claimed him as being "in the form of god"--"the express image of his person"--"the image of the invisible god." but, as generations and centuries passed, true knowledge concerning the creator faded away. a spiritual meaning concerning his personage and attributes was given to the testimony of those who had known him. modern sectarianism taught the world that god, the father, of whose person jesus was the "express image," was an all-pervading god of spirit--a being who, without any tangible existence, is everywhere in the material world--a being "without body, parts or passions," "whose center was nowhere and whose circumference was everywhere." professing to have an understanding of the deity, they differed but little from the pantheists, who, rejecting a personal god, made bold avowal of an all-existing god of nature--the combined forces and laws which are manifested in the existing universe. thus blinded, how could mankind offer true worship to the lord of heaven and earth? the eastern world had lost this knowledge of the lord earlier than the western hemisphere. upon the land of north america, four hundred years after the birth of our savior and master, there stood at least one man who knew the lord god almighty as a distinct personality, a being capable of communicating himself to man. that man was moroni, the son of mormon, whose testimony abides now and must abide through all the ages to come. [5] it was upon this land that jesus last appeared to his brethren who dwelt in mortality; and it was predestined that upon this land man was to first receive a renewal of divine revelation. after the discovery of the hemisphere which had been so long concealed from the knowledge of those who had dwelt upon the other parts of the earth, nearly three centuries elapsed before a nation with a charter of liberty divinely ordained was established. in god's providence it was necessary that those who had been led here by his hand should receive political emancipation to prepare the way for the restoration of the gospel in its purity and the church of christ in the plenitude of its power. political salvation had first been declared, that men's bodies might be free and their souls be filled with high aspirations to prepare for the greater enfranchisement and redemption which were to appear. the period succeeding the revolution was filled with a veritable babel of religious creeds. every obsolete tradition was revived; every possible human fancy of doctrine was promulgated; and each found its upholding sect. confusion and doubt waxed fat, feeding upon human fears. no earthly wisdom could bring peace to the sects or make harmony among the creeds. it became the ripe hour for the heavens to open and with their celestial light show to man the way out of the abyss into which he had fallen. it became the hour for the re-establishment of heavenly truth --the gospel of christ and its direct communications between god and humanity: a religion which should cast off alike the skepticism of "reason" and the shackles of superstition; a religion which should be bold in righteous faith and convincing in its revealed philosophy. by divine aid the way had been paved for this renewal. for the greater part of eighteen hundred years humanity had been perverting the gospel of jesus, the anointed. then the eternal father, and his son jesus christ, revealed themselves from heaven. this glorious manifestation was followed by the angel flying in the midst of heaven, who proclaimed that the restoration of the gospel had come. footnotes 1. tacitus 2. suetonius 3. paganism, unable to oppose christianity successfully, has done much to corrupt it, and in numberless ways had made inroads upon its purity. _prof. t. m. lindsay_, glasgow. 4. the interest of the emperor [constantine] was still (at the council of nice) primarily political and official, rather than personal. _w. browning smith_. 5. behold, will ye believe in the day of your visitation, behold, when the lord shall come; yea, even that great day when the earth shall be rolled together as a scroll, and the elements shall melt with fervent heat; yea, in that great day when ye shall be brought to stand before the lamb of god, then will ye say there is no god? then will ye longer deny the christ, or can ye behold the lamb of god? for behold, when ye shall be brought to see your nakedness before god and also, the glory of god, and the holiness of jesus christ, it will kindle a flame of unquenchable fire upon you. o then ye unbelieving, turn ye unto the lord; cry mightily unto the father in the name of jesus, that perhaps ye may be found spotless, pure, fair, and white, having been cleansed by the blood of the lamb, at that great and last day. and again i speak unto you who deny the revelations of god, and say that they are done away, that there are no revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues, and the interpretation of tongues. behold i say unto you, he that denieth these things, knoweth not the gospel of christ. for do we not read that god is the same yesterday, today, and forever; and in him there is no variableness neither shadow of changing? the man joseph smith at nauvoo. may 15, 1844. _it is by no means improbable that some future text-book, for the use of generations yet unborn, will contain a question something like this: what historical american of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? and it is by no means impossible that the answer to that interrogatory may be thus written: joseph smith, the mormon prophet. and the reply, absurd as it doubtless seems to most men now living, may be an obvious commonplace to their descendants. history deals in surprises and paradoxes quite as startling as this. the man who established a religion in this age of free debate, who was and is today accepted by hundreds of thousands as a direct emissary from the most high--such a rare human being is not to be disposed of by pelting his memory with unsavory epithets. * * * the most vital questions americans are asking each other today have to do with this man and what he has left us. * * * burning questions they are, which must give a prominent place in the history of the country to that sturdy self-asserter whom i visited at nauvoo. joseph smith, claiming to be an inspired teacher, faced adversity such as few men have been called to meet, enjoyed a brief season of prosperity such as few men have ever attained, and, finally, forty-three days after i saw him, went cheerfully to a martyr's death. when he surrendered his person to governor ford, in order to prevent the shedding of blood, the prophet had a presentiment of what was before him. "i am going like a lamb to the slaughter," he is reported to have said; "but i am as calm as a summer's morning. i have a conscience void of offense and shall die innocent_." josiah quincy's "figures of the past." the "choice seer." in the day of jesus, every act and every circumstance of his life was ridiculed and belittled by his jealous enemies. but the record of his career, from which the present world of christians makes up its judgment of him, was not written until all insignificant or paltry things had been forgotten; and now his character, illuminated by the eternal sunshine of heaven, stands outlined against the blue vastness of the past in sublime simplicity. let us view joseph smith in the same light--see him as he towered in the full radiance of his labors; see him the reconciler of divergent sects and doctrines, the oracle of the almighty to all nations, kindreds, tongues and peoples. joseph smith had been a retiring youth--the spirit made him bold to declare to rulers and potentates and all mankind, the gospel again revealed. he had been a humble farmer lad--divine authority sat so becomingly upon him that men looked at him with reverent awe. he had been unlearned in the great things of art and science--he walked with god until human knowledge was to his eye an open book, the celestial light beamed through his mind. his lofty soul comprehended the grandeur of his mission upon earth; and with divine fortitude he fulfilled the destiny which god had ordained for him before the world was. when he had achieved the prime of his manhood, he seemed to combine all attractions and excellencies. his physical person was the fit habitation of his exalted spirit. he was more than six feet in height, with expansive chest and clean cut limbs--a staunch and graceful figure. his head, crowned with a mass of soft, wavy hair, was grandly poised. his face possessed a complexion of such clearness and transparency that the soul appeared to shine through. he wore no beard, and the full strength and beauty of his countenance impressed all beholders at a glance. he had eyes which seemed to read the hearts of men. his mouth was one of mingled power and sweetness. his majesty of air was natural, not studied. though full of personal and prophetic dignity whenever occasion demanded, he could at other times unbend and be as happy and unconventional as a boy. this was one of his most striking characteristics; and it was sometimes held up to scorn by his traducers, that the chosen "man of god" should at times mingle as a man of earth with his earthly brethren. and yet it is a false ridicule; for savior and prophets must, like other men, eat, drink and wear apparel. they have the physical necessities and the affections and enjoyments which are common to other men. and it is this petty human fact--that a divine apostle with an earthly body has hunger and thirst to appease, that he cannot always be prophesying, but has hours to smile with the gay and to weep with the saddened--which leaves him "without honor in his own country." but whether engaging in manly sport, during hours of relaxation, or proclaiming words of wisdom in pulpit or grove, he was ever the leader. his magnetism was masterful, and his heroic qualities won universal admiration. where he moved all classes were forced to recognize in him the man of power. strangers journeying to see him from a distance, knew him the moment their eyes beheld his person. men have crossed ocean and continent to meet him, and have selected him instantly from among a multitude. [1] it was a part of joseph smith's great mission "to combat the errors of ages; to meet the violence of mobs; to cope with illegal proceedings from executive authority; to cut the gordian knot of powers; to solve mathematical problems of universities with truth--diamond truth." he performed a work, "not pagan ire, nor tooth of time, nor sword, nor fire, shall bring to naught." the prophet's life was exalted and unselfish. his death was a sealing martyrdom, following after that which was completed upon calvary for the redemption of a world. footnotes 1. it was the author's privilege to thus meet the prophet for the first time. the occasion was the arrival of a large company of latter-day saints at the upper landing at nauvoo. the general conference of the church was in session and large numbers crowded to the landing place to welcome the emigrants. nearly every prominent man in the community was there. familiar with the names of all and the persons of many of the prominent elders, the author sought with a boy's curiosity and eagerness, to discover those whom he knew, and especially to get sight of the prophet and his brother hyrum, neither of whom he had ever met. when his eyes fell upon the prophet, without a word from any one to point him out, or any reason to separate him from others who stood around, he knew him instantly. he would have known him among ten thousand. there was that about him, which to the author's eyes, distinguished him from all the men he had ever seen. joseph smith's life and work joseph the prophet. chapter i. joseph's humble extraction--the godliness and fair fame of his ancestry--a premonition of his work. joseph smith was of humble birth. his parents and their progenitors were toilers; but their characters were godly and their names unstained. in the year 1638, robert smith, a sturdy yeoman of england, emigrated to the new world, the land of promise. he settled in essex county, massachusetts, and afterwards married mary french. the numerous descendants of these worthy people intermarried with many of the staunchest and most industrious families of new england. samuel, the son of robert and mary, born january 26th, 1666, wedded rebecca curtis, january 25th, 1707. their son, the second samuel, was born january 26th, 1714; he married priscilla gould, and was the father of asael, born march 7th, 1744. asael smith took to wife mary duty, and their son joseph was born july 12th, 1771. on the 24th of january, 1796, joseph married lucy mack, at tunbridge, in the state of vermont. she was born july 8th, 1776, and was the daughter of solomon and lydia mack, and was the granddaughter of ebenezer mack. the men of these two families, smith and mack, through several generations had been tillers of the soil. they were devout and generous, measurably prosperous in a worldly sense, and several of them were brave and steadfast soldiers through the early colonial campaigns and the revolutionary struggle. after the marriage of joseph smith with lucy mack, they settled, respected and happy, upon their own farm at tunbridge. here they were successful, financially, for a few years, until the dishonesty of a trusted friend and agent robbed them of their surplus means and left them plunged in debt. they freely sacrificed all of money value which they possessed, even homestead and lucy's treasured marriage portion, and paid every just claim which was held against them. left thus in absolute poverty, they sought to retrieve their loss of home; and tunbridge, where they were known and respected, offered for a time a prospect of success. soon afterwards, however, they removed to sharon, where joseph rented a farm from his father-in-law. this field he diligently tilled through the summer, and during the winter taught the village school. comfort was restored to them; but they were destined to be still tried and sanctified by the tribulations of life. honest and industrious, pious and benevolent, yet joseph and lucy saw themselves and their children pursued by poverty, illness and the cold neglect of their fellow-mortals. they repined not at their chastenings, but they marveled. god was teaching the parents the great lesson of personal humility; and they and their children were learning how fleeting is earthly wealth and how fallible is mere human friendship. for the choice seed which is to bring forth rich and perfect fruit, the lord almighty prepares the soil of his garden. the paternal grandfather of the prophet was asael smith, a man of the strongest religious convictions, and yet a man whose broad humanitarian views were repugnant to many of the sectarians of the day. upon one occasion, before the prophet's birth, asael smith had a premonition that one of his descendants should be a great teacher and leader of men. to quote his words, as they are remembered and recorded by one who knew and heard him speak: "it has been borne in upon my soul that one of my descendants will promulgate a work to revolutionize the world of religious faith." it is not known if the young joseph ever learned of this prophetic declaration, until after his own career had been made manifest. but asael lived to see the dawn of the fulfillment of his words. just before his death, the book of mormon, then recently printed, was presented to him. he accepted it, and with the light of inspiration which sometimes illumines the mind of man as the veil of eternity opens to his gaze, asael solemnly warned his attendants to give heed to the book, for it was true, and its coming forth heralded a renewal of the gospel light. chapter ii. birth of joseph--family circumstances--toil and poverty--removal to new york--intense religious excitement. the circumstances and surroundings of the elder joseph were of the humblest, when unto his house was born, on the 23rd of december, 1805, joseph, the prophet of the last dispensation. the family were still living in the little town of sharon, in windsor county, vermont; and were, at the time, greatly impoverished. very early, therefore, was the future prophet compelled to learn the lessons of labor, patience and self-denial. the father was striving, with every faculty, to repair his shattered fortunes, that he might educate his children and provide for their comfort and well-being; but successive disasters consumed his little savings. after a time, he removed from sharon, and later, in 1815, left the state of vermont, locating at palmyra, ontario county, new york: in which place and the adjoining town of manchester, whither the family moved four years afterward, they dwelt for several years. here they engaged in clearing land and farming, the boys, including the young joseph, giving their constant aid to the family work. with the severest toil they could only compass a frugal mode of life. but they wasted no time in useless repining. they were able to pay their obligations, to maintain their honest name, to live in happiness, and to devote some hours of each week to the rudimentary education of the younger children. the offspring of joseph and lucy smith, with the dates and places of their birth, are named as follow: [1] alvin, born february 11th, 1798, at tunbridge, vermont. hyrum, born february 9th, 1800, at tunbridge, vermont. sophronia, born may 18th, 1803, at tunbridge, vermont. joseph, born december 23rd, 1805, at sharon, vermont. samuel, born march 13th, 1808, at tunbridge, vermont. ephraim, born march 13th, 1810, at royalton, vermont. william, born march 13th, 1811, at royalton, vermont. catherine, born july 8th, 1812, at lebanon, new hampshire. don carlos, born march 25th, 1816, probably at palmyra, new york. lucy, born july 18th, 1821, probably at palmyra, new york. the first quarter of the nineteenth century was a time of intense religious excitement, and new york and surrounding states were the scenes of many revivals and much strife. not only among preachers and exhorters was the enthusiasm manifested, but the people themselves became much exercised over their sinful condition, and ran here and there in a wild search for the salvation for which their souls seemed to yearn. the movement originated with the methodists; but it soon spread to other sects in the neighborhood, until the whole region was infected by it, and the greatest excitement was created, in which all the good effects of a revival were swallowed up in bitter contests of opinions and the strife of words between the adherents of the various creeds. the smith family inclined towards the presbyterian faith, and the mother, two sons and a daughter united themselves with that church. joseph was at the time in his fifteenth year--just at an age, with his limited experience, he might be deemed most susceptible to the example of others. he listened and considered, yet could not profess the faith of his family. the clergymen of other sects assailed him; but although he became somewhat partial to the methodist creed, their soft words and direful threats were alike unavailing. the tempest could not reach the depths of the boy's nature. unknown to himself he was awaiting the hour when the divine message should stir the waters of his soul. footnotes 1. see note 1., appendix. chapter iii. light from the scriptures--the prayer and its answer--"this is my beloved son: hear him"--persecution and scoffing of the multitude-joseph doubts himself and supplicates for renewed help. joseph was earnest beyond his years; but he was not of a nature to become a prey to morbid feelings. he was neither terrified by the awful threats of the revivalists into a ready acceptance of their dogmas, nor driven by their divisions and strife into unbelief in revealed religion. the all-absorbing question with him was: which of these churches is the church of christ? under the influence of his great desire to know the truth and the correct path which led to salvation, he made a thoughtful analysis of the proffered creeds. can it be wondered at that he was bewildered in the labyrinth of paths, each of which claimed to be the heavenly way? when at divers times he thought of uniting himself with some one of the churches, his further investigation each time revealed some false mysteries. dissatisfied with their claims and pretensions, and conscious of his own want of knowledge and how easily he might err in a matter of such vital and eternal importance, he was led to seek for guidance from a righteous source. he had recourse to the word of god. searching the scriptures for comfort and light, one happy and most fortunate moment he read these sacred words: "if any of you lack wisdom, let him ask of god, that giveth to all men liberally, and upbraideth not; and it shall be given him." like a flash of sunlight through lowering clouds, the import of a mighty truth burst upon joseph's mind. he had been vainly asking help from men who had answered him out of their own darkness. he determined now to seek assistance from god. a modest fear might suggest: who was he that he should dare to approach the great creator's throne? but there was the plain promise. he could not doubt it, without doubting his maker. he felt that he lacked wisdom; and to such as he, asking of god, there was the divine pledge to hear and give without upbraiding. it was one morning in early springtime of the year 1820, that joseph felt the earnest prompting and adopted the holy resolve. he walked into the depths of a wood, which stood near his home, and sought a little glade. there, in trembling humility, but with a faith which thrilled his soul--alone, unseen of man, he fell upon his knees and lifted his voice in prayer to god. while he was calling upon the almighty, a subtle and malignant power seized him and stilled his utterance. deep darkness enveloped him; he felt that he was in the grasp of satan, and that the destroyer was exerting all the power of hell to drag him to sudden destruction. in his agony he called anew upon the lord for deliverance; and at the moment when he seemed to be sinking under the power of the evil one, the deep gloom was rolled away and he saw a brilliant light. a pillar of celestial fire, far more glorious than the brightness of the noon-day sun, appeared directly above him. the defeated power fled with the darkness; and joseph's spirit was free to worship and marvel at his deliverance. gradually the light descended until it rested upon him; and he saw, standing above him in the air, enveloped in the pure radiance of the fiery pillar, two personages of incomparable beauty, alike in form and feature, and clad alike in snowy raiment. sublime, dazzling, they filled his soul with awe. at length, one, calling joseph by name, stretched his shining arm towards the other, and said: "this is my beloved son: hear him!" as soon as joseph could regain possession of himself, to which he was encouraged by the benign and comforting look of the son, and by the heavenly bliss which pervaded his own soul, he found words to ask, which of all the multitude of churches upon the face of the globe had the gospel of christ; for up to this time it had never entered his mind to doubt that the true church of the lamb, pure and undefiled, had an existence somewhere among men. but the answer came that no one of the creeds of earth was pure, and that joseph must unite himself with none of them. said the glorious being: "they draw near me with their lips, but their hearts are far from me; they teach for the doctrine the commandments of men, having a form of godliness, but they deny the power thereof." even in the transport of his vision, joseph felt amazed at the instruction. but the heavenly personages continued to commune with him, and repeated their command that he should not ally himself with any of the man-made sects. then they and their enclosing pillar of light passed from his gaze, and he was left to look into the immensity of space. the boy's faith in the promises of god had now deepened into knowledge. he had been assailed by the power of evil, until it seemed he must succumb--that the limit of human endurance was passed. and in that instant of deepest despair, he had been suddenly transported into the blaze of celestial light. he had seen with his own eyes the father and the son, with his own ears he had heard their eternal voice. over this untaught youth at least, the heavens were no longer as brass. he had emerged from the maze of doubt and uncertainty in which he had so long groped, and had received positive assurances on the matter nearest his heart from him, whom to know was anciently declared to be life eternal. emboldened, satisfied, and happy beyond expression, joseph's first thought was of his loved ones. he must impart the glorious truth to them. his parents and his brethren listened, and were lost in awe at his straightforward recital. he next sought his old friends the ministers, those who had affected such an interest in his welfare and who would nave so willingly acted as his guides toward heaven. his first experience with these gentlemen was somewhat discouraging. a methodist preacher who had formerly cultivated the utmost friendship, and who probably had acquired considerable influence with him, was soon informed by joseph of the heavenly manifestation. the pious man treated the communication with contempt, and curtly replied that there were no such things as visions or revelations in these days, they having ceased with the apostles, and that the whole thing was of the devil. other ministers, and in fact the religious portion of the entire neighborhood, as the event became more widely known, united in the determination to overwhelm with ridicule and abuse that which they found themselves unable to silence by argument. joseph had been a great favorite among his neighbors, his gentle ways had made him beloved by all; he now was hated and reviled. he had been especially sought after by the clergy because of his diligence, earnestness and humility in striving to secure the grace of god; he now was stigmatized as a dissolute dreamer, a worthless knave and an an arrant hypocrite. a boy of fourteen is seldom the object of universal conversation and comment in his locality; yet this youth's enemies did not rest short of lifting him to an eminence where he could the better be seen and scorned of all men. his family were made to share the vindictiveness and contumely exhibited toward him which at last reached such a pitch that an attempt was actually made to assassinate him. the family, on hearing the report of the gun, rushed from the house only to find the marks made by the crouching murderer at the side of the path, and the leaden missiles embedded a short distance from the spot. but persecution, slander and cruel outrage were all unable to change the steadfast testimony of joseph. three years passed away, during which time he was true to his trust through toil and poverty, through scorn and tribulation. the heavens no more opened to his view in this trying period; but the youth, who was fast maturing--growing in strength and understanding--was able to show the staunchness of his nature while he waited in patience and humility for the additional light which he had been led to expect. yet joseph was human, with human loves and human wants. he sorrowed to find himself and his kindred cast off by all their old associates, and he at times was forced into the society of persons who made few or no pretensions to religion. doubtless the avowed infidels and unbelievers, whom he thus occasionally met, were no more lacking in genuine purity than were the self-righteous enthusiasts who shunned him except when they could devise some means for persecution and torture. but he had not yet learned to justly weigh the virtues and failings of others; and often he reproached himself with sinfulness because of his enforced associations. his quick conscience was apt to exaggerate every youthful foible, and he regarded many of his acts of thoughtlessness as offenses at which the heavens must frown. at last he felt the imperative need of light and help from the source whence flows all truth. he acknowledged that he had fallen into many foolish errors and youthful weaknesses; and he prayed without ceasing for the pardon of every wrong which he had done. he plead earnestly that he might gain greater knowledge for his guidance, and asked for a manifestation, from which he might know concerning his state and standing before the lord. despite his own self-accusation, the answer to his prayer proves that his probationary period had been passed satisfactorily to the heavens and that he was still unstained by any dark offense. chapter iv. the angel moroni visits joseph thrice in the night--a record to be brought forth--vision of cumorah. it was on the night of the 21st of september, in the year 1823, that joseph, having retired to his humble room, invoked an answer to his petition unto the lord. while lying upon his bed thus seeking with all the power of his spirit, the usual darkness of the room began to fade away and a spreading glory appeared, which increased until the room was lighter than at noonday. in the midst of this light, which was most brilliant around his person, stood a radiant being, whose countenance was more bright than vivid lightning and was marvelously lovely. he seemed of greater stature than an ordinary man and moved and stood without touching the floor. he was clothed in a robe of intense and dazzling whiteness, far exceeding anything of an earthly character; and his hands and wrists and feet and ankles, as well as his head and neck, were bare. the glorious personage stood at joseph's bedside; and to the awed youth, in a voice of tenderness and comfort, calling joseph by name, the angel announced himself to be a messenger from the presence of the almighty, and that his name was moroni. the holy visitor then proceeded to unfold some of the grand purposes of the lord. he said that through joseph, god's power and kingdom were to be restored to earth; that joseph's name should go out to all nations, kindred and tongues, to be blessed by the pure reviled by the unholy--that it should be both good and evil spoken of among all people; that in the fulfillment of this mission, joseph would be led to a hill, where was buried an ancient record engraved upon plates of gold, which record was a history of the nations that had inhabited the american continent, and furthermore contained the fulness of the gospel as given during the administration of jesus on this land. he said that with the plates were hidden two sacred stones, set in a bow of silver fastened to a breastplate, and called urim and thummim, by the possession and use of which, men in ancient times had become seers, and by means of which, aided by the inspiration of heaven, joseph also would become a seer and be able to read and translate the engraven record. while the angel was thus speaking, joseph was enabled in vision to see clearly and distinctly the holy hill and its environs, and the particular spot upon the hillside where the plates were held in silent trust. moroni resumed his teachings, saying that the hour had not yet come for the translation of the record, but joseph must prepare his mind by prayer and thought for the exalted duties and blessings which awaited him; and he most solemnly warned the youth, on penalty of sure destruction, against showing the hidden treasures to anyone except by commandment of god. before taking his leave, the angelic messenger rehearsed much of ancient prophecy relating to the restoration of all holiness, the second coming of our savior and his dominion upon earth; he explained many scriptural utterances; and of the wicked and unbelieving blasphemies, he spoke in such a sorrowful yet terrible voice that these words seemed to still the beating of the listener's heart: "for behold, the day cometh that shall burn as an oven; and all the proud, yea and all that do wickedly shall burn as stubble!" among many commands and promises, moroni gave this assurance from the lord to joseph: "behold, i will reveal unto you the priesthood by the hand of elijah the prophet, before the coming of the great and dreadful day of the lord." as the angel ceased to speak, all the light of the room gathered to his person. above him all earthly things seemed moved away and a shining pillar was stretching heavenward. with a look of hope and blessing upon the youth, moroni ascended; and when he disappeared, darkness again fell about the bedside. powerful emotions crowded upon joseph's mind as he recalled the things which had been revealed to him. and while he yet pondered, once more moroni came and stood in a blazing glory and repeated solemnly the heavenly lessons to the listening youth, adding that great judgments were coming upon the earth, and that grievous desolations should be poured out during this present generation. again moroni ascended as before; and yet for the third time he returned to repeat the message of which he was the bearer. the solemn instructions were once more given, and with them a special warning concerning the plates of gold and the sacred stones. he told joseph that by reason of the poverty of himself and family, satan would try to tempt him to use them for the purpose of getting rich, and that if he had any other motive than the glory of god, they would be withheld. many hours had passed in this communion, and when the heavenly ambassador disappeared for the third time, joseph heard the birds of the air heralding the coming of the dawn. chapter v. a mid-day visitation--joseph confides in his earthly father--cumorah and the sacred box--new probation is fixed--successive visits and ministrations of the angel--joseph's growth in godliness. at his usual hour of arising, joseph left his bed, and according to his custom went to labor in the field. the experiences of the night had swept all color from his face. his mind was filled with thoughts unutterable, and his attention was fixed beyond his earthly toil. his father observed that the boy seemed weak, and acted strangely, and told him to go home. joseph started from the field towards the house, but on his way, in attempting to cross a fence, he sank helpless to the earth. he was recalled from a partial swoon by a voice which gently spoke his name. he looked up and saw the same glorious messenger standing above his head, clothed about with an effulgence which eclipsed the splendor of the noonday sun. once more the angel told the truths of the night before, with their commands and warnings, and he instructed joseph to return to his father, and impart to him that which he had learned of the purposes of god. he obeyed at once, and standing there in the harvest field, related to his father all that had passed. the inspiration of heaven rested upon the elder joseph as he heard the lad's words; and when the account was finished, he said "my son, these things are of god; take heed that you proceed in all holiness to do his will." having the consent and blessing of his earthly father, joseph departed to visit the hill. and now, within a few hours of its utterance, was one of the angel's predictions fulfilled. during the journey of two or three miles beyond manchester toward the hill which had been pointed out to him in vision, joseph was made to feel within him the striving of two invisible powers. on the one hand, the evil one presented alluring prospects of worldly gain from the possession of the plates of gold--on the other, the better influence whispered that the record was sacred and must only be used for the glory of god and the fulfillment of his purposes. in this frame of mind he approached the spot which he had seen in vision. it was on the west side and near the top of a hill which stood higher than any other in that neighborhood. [1] he easily recognized the exact place which held the holy treasure; and upon reaching it, he saw the rounded top of a stone peeping from the ground, while all the edges were encased in the earth. he speedily moved the surface soil, and with the aid of a lever raised the stone, which proved to be the covering of a rock cavity or box. into this box he looked, and found that it did indeed contain the promised plates of gold and the urim and thummim. joseph could see that the box had been fashioned by cementing stones together to form the bottom and sides; while the rock which he had lifted away, beveled thin at the edges but thick and rounded at the center, had formed a close-fitting cover to the sacred receptacle. within and across each end of the bottom of the box lay a stone; and upon these the plates and other treasures rested. carried away for a moment by admiration and his eager desire to learn further, joseph stretched forth his hands to remove the records, but instantly the messenger was by his side and stayed his touch. moroni informed him that four years must elapse before he could be permitted to hold and examine the contents of the box; in the meantime he must prove faithful as he had proved in the past, and on each succeeding anniversary of that day, during the intervening years, he must appear at the spot to view the sacred records, renew his covenants and be instructed from the lord. many precious truths the angel now imparted to him: telling him that he, moroni, while yet living, had hidden up the plates in the hill, four centuries after christ, to await their coming forth in the destined hour of god's mercy to man; that he, moroni, was the son of mormon, a prophet of the ancient nephites, who had once dwelt on this land; that to the nephites this sacred hill was known as cumorah, and to the jaredites (who had still more anciently inhabited this continent), as ramah; and much more did he impart to joseph concerning the mysteries of the past, and the future purposes of almighty god in the redemption of fallen mankind. then the kingdom of heaven, in all its majesty, and the dominion of the prince of darkness, in all its terror, were brought to joseph's vision, and moroni said: "all this is shown, the good and the evil, the holy and the impure, the glory of god and the power of darkness, that you may know hereafter the two powers, and never be influenced or overcome by that wicked one." joseph restored the cover to the box and replaced the earth; and when the heavenly messenger had ended the counsel and disappeared, the youth again sought his home, marveling greatly at the goodness and infinite power of his creator. happily for the comfort of the chosen prophet, at this hour he met help within the family circle. he imparted to his parents and the older children all that he had been empowered to reveal; and their understanding and faith were quickened to the acceptance of the truth. they learned to know of a surety that god had spoken and that joseph must obey. on each recurrence of the twenty-second day of september during the next three years, joseph visited the hill cumorah. each time he opened the box, viewed its precious contents, and then restored the hiding place to its former appearance. each time, the messenger visited him on that consecrated spot; chastening him to patience, exacting anew a covenant of self-sacrificing fidelity to the trust, and extending the counsels and instructions pertaining to the re-establishment, at the proper hour, of the church of christ upon the earth. this continued communion wrought god's purpose with joseph. it gave him a comprehension of the destiny of man, both earthly and eternal; unfolding to his view the progression of his race, from heaven through the probation of this world and back to the judgment seat of omnipotence. it filled him with a burning zeal, and a higher wisdom than that taught in the schools began to expand his intellect; he was learning the sublime principle of just government; he was being fitted to become the instrument to re-establish the church which should endure until the coming of christ to reign therein in glory. out of his all-compassing power, the lord gave to this unlearned youth, from year to year, knowledge according to the hour of his need; and the bestowal of this heavenly wisdom was continued to joseph through all the vicissitudes of the mortality which culminated in that awful day at carthage. footnotes 1. see note 2., appendix. chapter vi. joseph's willing toil--four years of waiting--he finds work in pennsylvania--his marriage with emma hale--the probation completed. when joseph first stood upon the sacred hill cumorah, he was in his eighteenth year. the time in which the human character most strongly assumes its shaping was to be with him the ensuing four years. wondrous as had been the vision of the host of heaven and the ranks of lucifer; exalting as were the communications from the lord; mighty as was to be the mission of translation; yet joseph had day by day the humble labors of life to perform. without a murmur he accepted his lot of toil, working with his hands to aid in the family maintenance, while his mind was busy with eternal truths. there is always a heroism in the honest, uncomplaining home-toil of youth: a necessary heroism, indeed, for without the early-formed habit of industry for man, the almighty's purposes concerning mankind would fail. and that heroism is doubly beautiful in the life of joseph, who knew already his destiny, divinely ordained. left much to itself in the selfishness of earth, a weaker or an unsustained soul would have wasted its powers in vain dreamings or found its destruction in pride and self-glory. the sweat of the face, therefore, was at once a necessity and a salutation: a requisite for the family welfare and comfort; a protection from enervating dreams. no husbandman of all that neighborhood was more industrious than he; and, except for the hatred bred against him by false teachers and their followers, no one would have had a better reputation. as the younger sons of the family grew into vigor, the small farm and the home duties less exacted the diligence of joseph; and when an opportunity came, in his twentieth year, for remunerative employment at a distance, he willingly accepted the offer. the engagement carried him to susquehanna county, state of pennsylvania, where the employer, josiah stoal, though dwelling in new york state, had some property upon which joseph worked, while he boarded at the neighboring house of mr. isaac hale. stoal conceived the idea that there were signs of a silver deposit in his land, and he put his farming men to the work of mining. it was soon evident that he had become infatuated with the hope of achieving sudden and extraordinary wealth and was squandering his means in a pursuit which gave no promise of an adequate return. joseph, who had become a favorite with mr. stoal because of industry and good judgment, remonstrated with him, and finally influenced him to withdraw from his sordid and fruitless project. isaac hale had a daughter, emma, a good girl of high mind and devout feelings. this worthy young woman and joseph formed a mutual attachment, and her father was requested to give his permission to their marriage. mr. hale opposed their desire for a time, as he was prosperous while joseph's people had lost their property; and it was on the 18th day of january, 1827, the last year of waiting for the plates, before joseph and emma could accomplish their desired union. on that day they were married by one squire tarbill, at the residence of that gentleman, in south bainbridge, in chenango county, new york. immediately after the marriage, joseph left the employ of mr. stoal and journeyed with his wife to his parental home at manchester, where during the succeeding summer, he worked to obtain means for his family and his mission. the time was near at hand for the great promise to be fulfilled and for his patience and faithfulness to be rewarded. as the hour approached for the delivery of the ancient record into his hands, joseph prayed earnestly for humility and strength. he had not failed in any of his prescribed visits to cumorah. even when at work in pennsylvania, he had obtained temporary release that he might journey to the hill and meet his heavenly teacher. his wife, his parents and brethren were made participants in his hopes, and they added their faith to his, and gave their hearty support to his labor and preparation. the 21st day of september, 1827, completed the fourth year since moroni first appeared at joseph's bedside, and the occasion was deemed a fitting hour for prayer and thanksgiving. in that humble home god's chosen servant and his kindred offered their adoration to the beneficent father. it was also a time for the review of the trying years since the call first came to joseph. the family had remained in honest lowliness, unmoved by the assaults and ridicule of the world. alvin, the eldest son of joseph and lucy, had died on the 19th of november, 1824, with a firm belief in the coming of the new dispensation and with words of comfort and blessing for his brother joseph upon his lips. the faithful hyrum, like joseph, was happily wed. and the younger children were nearly all at years of understanding. quiet came with the darkness, and peace dwelt upon the house and by the pillows of this devoted family. the tranquility of the night was long remembered, for it was almost the last time they had on earth in unfearing and undisturbed enjoyment of each other's society. chapter vii. final visit to cumorah--delivery of the plates by the angel moroni-solemn caution to joseph--attacks by assassins and robbers--poverty and persecution--help from martin harris--removal to pennsylvania. for the fifth time joseph stood by the place of deposit of the stone box and its precious contents, which for fourteen centuries had remained concealed from human vision and undisturbed by mortal hand. it was the morning of the twenty-second day of september, in the year of our lord one thousand eight hundred and twenty-seven. for the last time he removed the soil and lifted the stone cover, while he prayed that he might be as faithful to his trust as had been the inanimate hillside. the angel of the lord was at his side and bade him stretch forth his hands and take from their long hiding place the urim and thummim and the record. joseph touched them and his being was thrilled with a divine joy. he lifted them to the surface and examined their beauty. the urim and thummim was as the angel had described it--two precious stones set in an arch of silver which was fastened to an ancient breastplate of pure gold, curiously wrought. the breastplate was concave on one side and convex on the other, and seemed to have been made for a man of greater stature than is ordinary in modern days. four golden bands were fastened to it, for the purpose of attaching it to the person of its wearer--two of the bands being for the shoulders, the others for the waist or hips. the plates, also of gold, were of uniform size; each was slightly less in thickness than a common sheet of tin and was about eight inches in width; and all were bound together by three rings, running through one edge of the plates. thus secured, they formed a book about six inches in thickness. a part of the volume, about one-third, was sealed; the other leaves joseph turned with his hand. they were covered on both sides with strange characters, small and beautifully engraved. moroni instructed joseph that he must not attempt to open that part of the book which was sealed, for the hour had not come wherein it was destined to be made known; but in god's accepted time he would bring that portion of the record to the knowledge of his children. then the angel repeated all that he had formerly said in advice and blessing. joseph was told that the lord expected him to shield the record from profane touch and sight, even with his life, until his work of translation should be completed and the plates restored to the hands of moroni; that all the former guardians had relinquished their trust and he alone would be held accountable for their safety; that efforts would be made to rob him of the holy writings, but if he proved faithful the heavens would give their aid to his support and he would come off triumphant. and he was finally and solemnly warned that if he should betray his mission he must be cut off and destroyed. with a crowning promise to joseph that he should not be left to grope in darkness, and that upon the conclusion of the labor of translation, the angel would visit him and again receive the plates, moroni disappeared, and the prophet of the last dispensation stood alone upon cumorah, clasping to his bosom the priceless trust. joseph folded the golden record of past generations beneath his mantle and sped homeward. the words of moroni had been prophetic; three different times in the brief journey to his house, the chosen minister of salvation was assailed by unknown men--emissaries of the evil one, who sought to strike him to the earth and rob him of his precious charge. once they dealt him a terrific blow with a bludgeon, but he did not fall. he was a man of rare physical endowments, yet on this occasion his own strength and activity, without the help of the lord, would not have delivered him or been sufficient to cast his assailants one by one prone in the dust with the irresistible force which he used against them. with the plates unharmed, but himself bruised, and panting from the contest, joseph reached his home. after this important hour the powers of darkness arrayed all their subtle and murderous influences against him. abominable falsehoods were cunningly circulated against him and his father's family, the purpose being to excite the rage of the populace against them. constantly the prophet's life was beset by assassins; the sacred record was sought by robbers. each hour brought some new menace. men, lurking by his pathway, discharged deadly weapons at his person; and mobs attacked him and invaded his home. wherever the plates were supposed to be hidden, there were the despoilers breaking through bolts and walls. open force failing, subtle stratagems were devised for the destruction of the prophet's life and the abstraction of the plates. these numerous efforts all failed to accomplish the ends at which they were aimed. but they prevented joseph from obtaining the safe leisure necessary for his labor of translation. anxious to pursue his heaven-appointed work without the interruption of these continued attacks, he was led to the idea of removing from manchester. personal fear was not an element of his nature, and no selfish motive prompted his resolve; but in no other visible manner could his sacred instructions be fulfilled. the home of emma's parents in susquehanna county, pennsylvania, was the place which he selected, and thither he determined to journey. poverty seemed, however, to present an insurmountable barrier; but it was suddenly removed. martin harris, a prosperous and respected farmer of wayne county, new york, and who was destined in the providence of god to afterwards fill an important part in connection with the divine record, was inspired to come to joseph with a free offer of help. by the aid thus extended, the prophet was able to take his departure to manchester, carrying with him his wife and the sacred plates. as joseph and mary were warned to flee with the infant jesus into egypt to escape the destruction which herod had planned, so the prophet was led to seek another place of residence for the performance of his labor. but satan was not idle. twice while on the journey was the servant of god stopped by officers, who, under a pretended warrant of law, searched his wagon for the plates. but the angel of the lord blinded the eyes of the wicked and they found not what they sought. it was in the month of december, 1827, when joseph reached the house of isaac hale in pennsylvania; and without delay he began his inspired work of translation by the aid of the seer stones. it may seem strange and unaccountable that such extraordinary efforts should be made to destroy this young man and to get possession of the plates with which he had been entrusted. but his whole life from this time forward until he sealed his testimony with his blood was filled with incidents of the most remarkable character. the words of the angel were that god had a work for joseph to do, and that his name should be had for good and evil among all nations, kindreds and tongues; or that it should be both good and evil spoken of among all people; and they were fulfilled to the letter. no man of this generation was so passionately loved; no man was so cruelly hated. satan knew that if the work of which god had chosen him to be the founder on the earth should prevail, his power and dominion should be overthrown. against this prophet, therefore, the profoundest depths of hell were stirred up. while he lived he was the target at which the most deadly shafts of satan were directed. for the succeeding sixteen or seventeen years from the time of which we write his steps were beset by peril. violence and murder lurked in his pathway. he was never free from menace. through his life he enjoyed peace, but it was the peace that came from above and not that which arises from auspicious surroundings and undisturbed quiet. he was a happy man; but his happiness was never due to worldly favor or popularity. god had endowed him with a buoyancy of spirit and a strength of faith that the most deadly opposition and the most threatening difficulties could not repress; with a courage which, in the midst of brutal mobs howling for his blood, never faltered or was quenched. his was a stormy career; but he was amply qualified for it. as he himself said on one occasion: and as for perils which i am called to pass through, they seem but a small thing to me, as the envy and wrath of man have been my common lot all the days of my life, and for what cause it seems mysterious, unless i was ordained from before the foundation of the world for some good end, or bad, as you may choose to call it. judge ye for yourselves. god knoweth all these things whether it be good or bad. but nevertheless, deep water is what i am wont to swim in. it has all become a second nature to me, and i feel like paul, to glory in tribulation, for to this day has the god of my fathers delivered me out of them all, and will deliver me from henceforth; for behold, and lo, i shall triumph over all my enemies, for the lord god hath spoken it. chapter vii. joseph copies and translates from the plates--martin harris again comes opportunely--professor anthon and the characters--martin's labor as a scribe--his broken trust--the translation lost to joseph--the prophet punished for wilfulness. joseph's first labor with the plates was in obedience to the general command given to him through moroni. the particular means by which the translation was to be effected and given to the world had not been made known; and this young, untaught, impoverished man was at that hour unable, within his own resources of education and purse, to arrange for the consummation of the work. he devoted every available moment, however, to his sacred task, constantly praying to the almighty for aid; and yet the progress was slow. in every step which joseph took as the chosen messenger of god, human struggle and sacrifice, to overcome perplexing difficulties and delays, seemed necessary. in this way more than any other was he taught a patient trust, and was sanctified for the exalted destiny which awaited him. though he had been instructed by moroni that jehovah designed the record to be translated for the edification and blessing of the race, he did not experience the direct interposition of god in the accomplishment of the work--except only as the power of the heavens was manifested through the urim and thummim. and much he marveled that the lord should permit his holy purposes to depend upon weak and slow-moving man. but the prophet lived to learn and to demonstrate that god commits his decrees to his earthly children for fulfilment; and though he may often work miracles in their behalf, yet are they required to give their best endeavor--even though weak and human--to the appointed deed; and out of their trials, their stumblings, their failures and their ultimate successes, will he bring the triumph of their devotion and his word. joseph had leisure and safety, after establishing himself at the house of isaac hale, in harmony, susquehanna county, state of pennsylvania, in the month of december, 1827, to examine the sacred history and treasure which had been committed to his ward. and he very soon began a somewhat desultory labor of copying the different styles of strange characters found upon the plates and translating some of them by the aid of the urim and thummim. he thus prepared a considerable number of characters on sheets; some of them being accompanied by translations and others being alone. it does not appear that he had any more definite object in this superficial work than to seek, half-blindly, to fulfill the command delivered by the lips of moroni, the angel of the record. but the purpose, wisely ordained, was latter apparent. joseph continued his efforts until some time in the month of february, 1828. then the man, martin harris, who had once before befriended him, appeared at the hale homestead. martin harris had been deeply affected by his former intercourse with joseph; and he had come in the depth of winter from his home near lake ontario, to seek out the young prophet and to learn more of his wondrous mission. harris tarried a brief time with joseph at the house of isaac hale; and then in this same month of february, 1828, with the prophet's permission, he carried away some of the various copies and translations which joseph, laboriously and patiently, had made. it was the purpose of martin harris to submit the characters to scientists and linguists; and possibly by their verdict to decide to establish or withdraw his half-yielded faith. in pursuance of this plan, he went to new york city, and there visited charles anthon, a professor of languages at columbia college. anthon examined first a sheet of characters accompanied by joseph's translation; and declared that the characters were ancient egyptian and that the interpretation was correct--more complete and perfect than any other translation of that language which he had ever seen. he then looked at the other sheets, not accompanied by translations, and pronounced the characters to be genuine specimens of various ancient written languages. he wrote a certificate which embodied the foregoing assertions and presented it to martin harris. afterward, anthon made inquiry of martin regarding the origin of the characters; and then for the first time the learned professor discovered what endorsement he had bestowed upon an unlearned youth who had received from the hands of an angel a golden record filled with these ancient writings. anthon hastily demanded the certificate which he had given to harris; implying in his request that he wished to give the paper a final examination or to add something to it. and as soon as the professor received it again into his hands, he destroyed it, saying: "there is no such thing in these days as ministering of angels." he asked that "the book which the young man had dug up" might be brought to him; and stated that out of his worldly learning he would translate the whole work. harris replied that a considerable portion of the record was sealed and might not be opened to human gaze. then anthon contemptuously responded. "_i cannot read a sealed book_!" and thus was fulfilled the word of isaiah who wrote twenty-six centuries ago: "and the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, read this, i pray thee: and he saith, i cannot; for it is sealed." when the conference with professor anthon was ended, martin harris carried his manuscripts to one doctor mitchell, who claimed a knowledge of some of the characters; and learning what anthon had said concerning their genuineness, the learned doctor endorsed the statements of the other scholar. harris returned to the prophet's home, fully convinced. this man--generous, skeptical naturally, but honest--was seized upon by the spirit of the work. when he met joseph he related the convincing occurrences of his visits to the learned men, and he proffered his services as a writer for the prophet, in the great work of translation. the proposal was gladly accepted; and martin proceeded to palmyra to arrange for a long absence from home. it was the 12th day of april, 1828, when he returned to harmony, prepared to serve as a scribe. from this time forward until the 14th day of june, 1828, joseph dictated to martin harris from the plates of gold; as the characters thereon assumed through the urim and thummim the forms of equivalent modern words which were familiar to the understanding of the youthful seer. martin harris was a critical man without superstition. listening to the words dictated day by day, and becoming familiar with joseph, he sought to make another test. one of joseph's aids in searching out the truths of the record was a peculiar pebble or rock, which he called also a seer stone, and which was sometimes used by him in lieu of the urim and thummim. this stone had been discovered to himself and his brother hyrum at the bottom of a well; and under divine guidance they had brought it forth for use in the work of translation. martin determined to deprive the prophet of this stone. he obtained a rock resembling a seer-stone in shape and color, and slily substituted it for the prophet's real medium of translation. when next they were to begin their labor, joseph was at first silent; and then he exclaimed: "martin, what is the matter? all is dark." harris with shame confessed what he had attempted. and when the prophet demanded a reason for such conduct, martin replied: "i did it to either prove the utterance or stop the mouths of fools who have said to me that you had learned these sentences which you dictate and that you were merely repeating them from memory." the work progressed through the two months from april until june; not steadily, for martin was much called away. but at the expiration of that time, on the 14th day of june, 1828, martin had written one hundred and sixteen pages foolscap of the translation. and at this hour came a test, bitter in its experiences and consequences to the prophet of god. a woman wrought a betrayal of the confidence reposed in martin harris and a temporary destruction of joseph's power. the wife of the scribe was desirous to see the writings dictated to her husband by joseph: she importuned martin until he, too, became anxious to have in his own possession the manuscript. long before the 14th day of june, he began to solicit from the prophet the privilege of taking the papers away that he might show them to curious and skeptical friends; and thereby be able to give convincing to doubting persons, of joseph's divine mission. a simple denial was not sufficient, and he insisted that jehovah should be asked to thus favor him. once, twice, in answer to his demands, the prophet inquired; and each time the reply was that martin harris ought not to be entrusted with the sacred manuscript. even a third time martin required that joseph should solicit permission in his behalf; and on this occasion, which was near the 14th day of june, 1828, the word of the lord came that joseph, at his own peril, might allow harris to take possession of the manuscript and exhibit it to a few other persons who were designated by the prophet in his supplication. but because of joseph's wearying applications to god, the urim and thummim and seer-stone were taken from him. accordingly the precious manuscript was entrusted to the keeping of martin harris; and he bound himself by a solemn oath to show it only to his wife, his brother preserved harris, his father and mother, and mrs. cobb, his wife's sister. after entering into this sacred covenant, martin harris departed from harmony, carrying with him the inspired writings. then came about the punishment of martin for his importunacy and of joseph for his blindness. wicked people, through the vanity and treachery of martin's wife and his own weakness, gained sight of the precious manuscript and they contrived to steal it away from harris, so that his eyes and the eyes of the prophet never again beheld it. for his disobedient pertinacity in voicing to the lord the request of martin harris, joseph had been deprived of the urim and thummim and seer-stone; but this was not his only punishment. the pages of manuscript which contained the translation he had been inspired to make, and which thereby became the words of god, had been loaned to martin harris and been stolen; and now the plates themselves were taken from him by the angel of the record. the sorrow and humiliation which joseph felt were beyond description. the lord's rebukes for his conduct pierced him to the centre. he humbled himself in prayer and repentance; and so true was his humility that the lord accepted it as expiation and the treasures were restored to his keeping. martin harris was also shamed and grieved; and he repented in anguish the violation of his trust. but, though a measure of confidence was restored to him, he was never again permitted to act as a scribe for the prophet in the work of translation. while joseph was mourning the loss of the manuscript, the lord revealed to him many truths regarding the situation to which he had brought himself, and also warned him of the designs of wicked men who plotted to overthrow him and to put the name of god and his newly revealed record to shame in the land. a rebuke was given at this time in words which joseph always remembered: although a man may have many revelations, and have power to do many mighty works; yet, if he boasts in his own strength, and sets at naught the counsels of god, and follows after the dictates of his own will and carnal desires, he must fall and incur the vengeance of a just god upon him. while these momentous events were in progress, joseph and his wife were called to mourn. in july, 1828, a son was born to their house, but the babe died after a brief time, leaving its mother at the door of dissolution. the needs of the little household now required that the prophet should give a time to toil; and he went forth to labor humbly and uncomplainingly. while he was thus engaged, in the month of february, 1829, he received a comforting revelation from the almighty: now behold, a marvelous work is about to come forth among the children of men: * * * * * for behold the field is white already to harvest, and lo, he that thrusteth in his sickle with his might, the same layeth up in store that he perish not, but bringeth salvation to his soul. joseph's desire to atone for his loss of the first manuscript impelled him to constant exertion. after his manual toil was ended each day, he contritely devoted his hours to the work of translation; and his young wife aided him by writing at his dictation. in this way some progress was made. but emma was bowed with bodily suffering and with sorrow for her babe; and often the holy task languished, causing joseph to pray earnestly to god for a writer who could give his whole time to the work. chapter ix. oliver cowdery is sent of heaven to aid the prophet--the aaronic priesthood is brought to earth by christ's forerunner--first baptisms of this dispensation. almost a year had passed from the day upon which martin harris began his service as a scribe for joseph, when once more an earthly messenger of help appeared to the prophet. it was at the hour of sunset on the sabbath day, april 5th, 1829, when oliver cowdery came to the prophet's door--in harmony, susquehanna county, state of pennsylvania. this young man, oliver cowdery, a school teacher, had been carried in the autumn of the year 1828, in fulfillment of an engagement, to the town of manchester, new york. hearing there of the angelic visitations to the unlearned farm-lad, joseph smith, he was led to a deep and prayerful investigation of the subject. a powerful conviction that joseph had been ministered to by heavenly beings, as he had testified, was wrought upon oliver's mind, and he asked the lord for direct guidance. his prayer was answered, and the lord made plain to him that his would be the privilege and the duty to aid the young prophet as a scribe or secretary. situated as oliver cowdery was, he needed inspiration from the almighty to enable him to decide to accept such a mission; for around and within the little village of manchester at that dark hour surged the spirits of hatred, cruelty, falsehood and even murder, and no man from any selfish wish, would have cared to ally himself in acts or sympathetic words with the cause and the man condemned by all the power of the pulpit. as soon as he could gain honorable release from his school duties, oliver journeyed to pennsylvania and presented himself to joseph as one who had a wish to serve god and aid his chosen servant. this was the first conversion by the testimony of the spirit of one who had not seen the prophet. the church speaks for itself of the hundreds of thousands of honest souls who have had the testimony of the holy ghost since that hour. joseph accepted oliver as the embodied answer to his prayer for help; and on tuesday, the 7th day of april, 1829--two days after they had first beheld each other in the flesh--the prophet began dictating to oliver in continuance of the work of translation. while they labored the revelations of god came to them in guidance of their daily work, in support of their hopes and in the enlargement of their understandings concerning the principles of salvation. as they progressed, they encountered a passage of the revealed record which spoke of baptism for the remission of sins. deeply imbued with the sense of their great responsibility, joseph and oliver felt as if a personal message had come to them, requiring their compliance with some sacred observance. they talked together long and earnestly upon the subject; and one day in the month of may, 1829, they went into the woods together and knelt before the lord. they asked him for light concerning the matter of baptism for the remission of sins. while kneeling with uncovered heads and lifting up their voices in supplication, a messenger of heaven, clothed in dazzling glory, descended before their eyes. as in the other visitations which had come to the prophet alone, this personage was also surrounded by a supernal light. he stated to them that he was john, known as john the baptist at the time of christ; and that he had come to minister to them, being under the direction of peter, james and john, the apostles who still held the keys of the priesthood after the order of melchisedec. he laid his hands upon their heads and said: upon you my fellow servants, in the name of messiah, i confer the priesthood of aaron, which holds the keys of the ministering of angels and of the gospel of repentance and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of levi do offer again an offering unto the lord in righteousness. then this heavenly personage, concerning whom the savior himself had said: "among those that are born of women, there is not a greater prophet than john the baptist," and whose unique and glorious privilege it had been while in mortality to administer the ordinance of baptism to the son of god, instructed them in the duties of the aaronic priesthood to which they had just been ordained. he said to joseph and oliver that the aaronic priesthood did not possess the authority to bestow the gift of the holy ghost by the laying on of hands, but that such power belonged to the priesthood of melchisedec, which in due time would be conferred upon them. john then commanded them that they should go forth unto the water: and by the authority which he had transmitted to them they should each baptize the other--joseph to immerse oliver first, and then oliver to perform the same office for joseph; and that each should, following baptism, re-ordain the other to the priesthood after the order of aaron. later, they would receive the melchisedec priesthood and be ordained as elders; joseph to be first and oliver second. when john left them and ascended in his encircling pillar of light, they went straightway to perform the command which they had received. joseph led oliver down into the water, and, by authority which he had received, the prophet immersed his companion for the remission of sin. as soon as this was done, oliver immersed joseph in the same manner and by the same authority. they came up together out of the water; and ordained each other to the aaronic priesthood. no sooner had they fulfilled the requirements left with them by john than they felt the power of holiness resting upon them. each one of them had instantly the gift of mighty prophecy. joseph saw and foretold the establishment of a church founded upon the rock of righteousness; having the everlasting gospel; proclaiming the truth to all the nations of the earth; fulfilling the destiny designed by god in the redemption of humanity from darkness and misery. oliver, too, prophesied of many glorious things, both for his own comfort and that of joseph. thus filled with sublime delight, entertaining more hope and courage than ever before, they returned to their labor of translation. if anything had been wanting to banish every worldly thought from their minds and to fill them with a zealous desire to hasten the work, the promise of john supplied that requirement. having so far been permitted to partake of the blessings and ordinances enjoyed by the chosen servants of christ in another age; and having a promise that through faithfulness they should enjoy other gifts of this holy nature, nothing could restrain their ardor. the bitter experience which joseph had endured, through communicating so freely the glorious manifestations which he had received, taught him caution. when he received his first communications from heaven, he had supposed that he could relate what had occurred and the tidings would be gladly received; but he soon learned, as so many of those who have since espoused the truth have also learned, that the words of caution given by the lord jesus to his disciples, concerning giving that which is holy unto the dogs and casting their pearls before swine, were as applicable to these times as they were when he gave them. there was a class of persons who would trample such precious things under their feet and would turn again and rend those who presented the truth to them. except, therefore, in things of this sacred character which he was commanded of the lord to make known, he kept them to himself. so he and oliver hid within their breasts the fact of john's visitation and their baptism, and the joy arising therefrom. yet, notwithstanding their caution, every step taken by the prophet in fulfillment of god's purposes in this dispensation, however quietly he had acted, had been followed quickly by a new outburst of persecution. the dawn of a new era was visible, and the evil one must exert every power he possessed to becloud the minds of men. the hatred of the people dwelling in the vicinity of harmony was kindled, unaccountably even to themselves, against the two young men. a mob spirit reigned in the neighborhood; and a murderous attack upon joseph and oliver was only prevented by the influence of isaac hale and his family, who gave sympathy and help at this hour to the prophet. joseph and oliver, in the midst of their labors, did not fail to pray for that help and guidance which they needed. from the record itself they gathered a large store of religious truths; and their minds being opened to comprehend the principles of salvation, they also searched the other scriptures, the old and new testaments, with great profit to themselves. as a result, much blessing came to them through their devotion and industry. joseph's concentration upon the work entrusted to him had such effect upon members of the hale family, that they united in giving to him the assurance that he should be protected from the mob; and that he should be saved from all unlawful persecution, so far as their influence and strength could avail to defend him. the also extended to oliver a promise to similarly protect him so long as he remained to assist joseph. after a little time, the spirit led the prophet to impart to his friends and acquaintances some of the information which he had gained. though at this time he was far from possessing the comprehension of the truth which he afterwards had, he was still rich in knowledge and blessings, compared with the people who surrounded him, and who were enthralled by the ignorance and intolerance which had been growing through all the ages since the ruin of the early church. chapter x. the prophet's brother samuel baptized by oliver--renewed danger to the work--help from fayette--miraculous interposition to aid david whitmer--hyrum smith and others believe and are baptized. while thus busily engaged, samuel h. smith, a brother of joseph, came down from manchester to harmony. joseph proclaimed to him the truth, so far as it had been revealed; presented to his view the translation of the book of mormon, so far as it had been completed; and then besought him to gain by prayer to almighty god, a knowledge for himself concerning the divine origin of that which he had heard and seen. samuel, a man of integrity and singleness and fixity of purpose, was not easily convinced. finally, however, he consented to ask for light from heaven. for this purpose he retired to the woods and humbled himself in supplication before the lord. a convincing answer came to his prayer, and he hastened to joseph with his tidings of joy. at the request of the prophet, oliver cowdery administered to samuel in the ordinance of baptism for the remission of his sins, and later he was confirmed. the same signs followed in this case; and samuel was filled with the spirit of prophecy and praise. he uttered many sublime truths of which his mind up to that moment had never conceived. desiring that his kindred might be made partakers of his joy, he journeyed quickly back to manchester to give to the family the news of joseph's extended calling. hyrum smith came to harmony immediately afterward to inquire of joseph concerning these wondrous things. the young prophet declared to his elder brother that an angel from heaven had restored to earth the power to baptize for the remission of human sin; and that himself and oliver had been made the recipients of this authority. hyrum smith was a noble man, filled with earnest desire for truth and holiness. he asked joseph to obtain further light, and at his request the prophet solicited a direct revelation from the lord, on hyrum's behalf. the desire was answered in a revelation given to hyrum, through the prophet. in that revelation, these words occur: hyrum, my son, seek the kingdom of god, and all things shall be added according to that which is just. build upon my rock, which is my gospel. deny not the spirit of revelation nor the spirit of prophecy; for woe unto him that denieth these things. hyrum believed and awaited the proper hour for baptism. while the light of truth was thus breaking upon the world, all the powers of hell allied themselves against it, with the determination that it should be extinguished. mobs increased in strength and hatred. added to this constant menace, joseph once more found himself almost destitute of means. he would soon have been compelled to relinquish the glorious work of translation to engage again in manual toil for the sustenance of his family and to provide maintenance for himself and oliver, had not providence again raised up a friend to come to his aid. in this eventful month of may, 1829, a man named joseph knight appeared at harmony and sought out the prophet. mr. knight had heard of joseph's work and desired to contribute out of his means to the progress of the cause. he brought food and such other comforts as would enable the prophet to continue his work of translation without being interrupted. not only upon this occasion, but more than once subsequently, joseph knight journeyed from his home in broome county, new york, a distance of thirty miles, to bring supplies to the prophet's house. also in this month of may, joseph received a revelation from god instructing him that the manuscript lost by martin harris had fallen into the hands of wicked men, who had made alterations with intent to bring shame and confusion upon joseph, and distrust upon the word of the lord; that the portion which was thus lost and changed was only a translation of an abridgment of certain records; and that, instead of translating once more this part of the work, joseph should translate the record of the original plates from which the abridgment had been made--thus giving a more complete presentation of that portion of the history and thus preventing the wicked from bringing forth their forgery and casting discredit upon the prophet by its means. but the persecution did not cease, and the mobs seemed to be gathering their forces with some definite determination. at the opening of the month of june, 1829, immediate danger threatened the prophet and his charge. but at this time a young man, calling himself david whitmer, presented himself at the residence of joseph and announced that he came with a message from his father, peter whitmer, of fayette, seneca county, new york. the message was an invitation from the elder whitmer to joseph, requesting him to remove with his work and his assistant to fayette and there enjoy the hospitality of the whitmers and the protection which they would be able to afford him, until his labor could be completed. the young man david also related to joseph a marvelous interposition which had enabled him to deliver his message so early. when david first felt an impression that he ought to journey to harmony in search of joseph, he questioned the wisdom of such a course; because his farm-work was in such a condition that much loss must ensue, he feared, if he departed at a time apparently so inopportune. he was pondering his doubts upon the subject, when he was instructed by the whispering of the spirit that his duty required him to go down to harmony as soon as his field labor should reach a certain state. he toiled during the ensuing day to harrow in the wheat of a large field; and at night he found that he had done more in a few hours than he could usually accomplish in two or three days. the next morning he went out to spread plaster, according to the custom of that region, upon another field. when he reached the spot where he had formerly deposited large heaps of the plaster, he found that it had been carried upon the field and spread just as he would have laid it by his own hand. he marveled much. his sister dwelt near the place and he asked her who had done the work. she answered him that three strangers had appeared at the field the day previous and had scattered the plaster with wonderful skill and speed. she and her children had viewed with amazement the progress made by the men; but she had said nothing to them as they were strangers, and she presumed that david had employed them to help him through his rush of work. both peter whitmer and his son regarded these events as miraculous interpositions to aid david to hasten down into pennsylvania. the young man therefore departed with his horses and wagon the next morning and journeyed to harmony, a distance, as traveled, of one hundred and fifty miles, in two days. this aid came providentially; and joseph, after receiving instruction in answer to prayer, accepted the invitation. when the prophet was prepared to depart from harmony, he asked the lord to direct the manner in which the plates should be carried to fayette. he was told in response that the angel would receive the treasures; and after the arrival of joseph at the home of peter whitmer in fayette, would again deliver them into his hands. thus relieved, joseph went serenely forth; and in a few days he was safe in fayette. in the garden adjoining the whitmer residence, the prophet was visited by the angel and once more was placed in possession of the record. the family of peter whitmer, and some other persons in the neighborhood, were very earnest inquirers after truth. the supernatural instruction and aid which david had received to go down into pennsylvania and offer his father's house as a refuge to joseph, amazed all who heard of the occurrence. therefore joseph found many people at fayette anxious to receive him. peter whitmer and all the members of his household accorded to joseph and also to oliver every help and comfort within their bestowal; and thus, without further anxiety as to their maintenance or safety, they were enabled to progress with the translation of the sacred history. while they were not laboring upon this work, they were praying and teaching among the people. thus the prophet and his assistant oliver wrought much good. several honest, god-fearing souls became convinced that joseph smith was entrusted with a divine mission. and in this month of june, 1829, three persons were baptized in seneca lake, after the pattern and under the authority received from john, the forerunner of our savior. hyrum smith and david whitmer received this ordinance under the hand of the prophet himself, and john whitmer, a brother of david, was baptized by oliver cowdery. the work of translation went on rapidly. when oliver's hand would grow weary after some hours of writing, either john or david whitmer would take his place and continue at the prophet's dictation. chapter xi. eleven chosen witnesses view the plates--their unimpeachable testimony--restoration of the melchisedec priesthood by disciples of our lord--the apostleship conferred--other baptisms--the translation completed. after establishing himself at the house of david whitmer, and early in the month of june while engaged in translating, joseph was instructed that three special witnesses should be blessed of god with a revelation of the truth of the book and should be permitted to examine the plates. this was, also, in fulfillment of predictions published in the book of mormon. when this promise became known to oliver cowdery and david whitmer, they begged that they might be numbered among the three witnesses. while they were still making their petitions for this favor, martin harris came to fayette. impelled by repentance and a desire to gain forgiveness, he had followed joseph. martin humbled himself in prayer to god and solicited the entreaties of joseph in his behalf. joseph joined with martin in praying to heaven that his humility and contrition might be accepted and that he might be received again into favor. the lord answered joseph that if martin continued faithful and humble, and refused to be led away again by evil counsels or the vanity of the world, his sins would be forgiven. then martin, learning that witnesses were to be chosen to behold the plates of gold, bearing the engraved record, and to give testimony to all the world concerning this work of god, most penitently and anxiously solicited that he might be one of the witnesses with oliver cowdery and david whitmer. much supplication was offered by these three men; and joseph prayed to the lord on their behalf. soon the prophet received a reply that through prayer and humility, oliver and david and martin should witness this manifestation of the power of god; that they should view the plates of gold upon which were written the sacred records; that they should see the urim and thummim--the breast-plate of gold, and also the seer-stones which were given to the brother of jared upon the mount, when he talked with the lord face to face; and that they should be permitted to behold the sword of laban, which nephi carried away from jerusalem. after this promise was given in a revelation through the prophet, he and his three fellow-servants, oliver cowdery, david whitmer and martin harris, withdrew into a retired spot in the woods, and there bowed themselves in humble prayer. joseph first offered a supplication to the lord and he was followed by the others in succession; all asking that the witnesses might be purified and forgiven before heaven and be permitted to view the plates and the other treasures. at first they received no manifestation of divine favor; and they contritely and fervently repeated their solicitations. still there came no answer. martin harris then arose and confessed that his presence was the cause of their failure. he said that he realized, through the whispering of the spirit, that his presence was objectionable because of the sins he had formerly committed, and that the lord designed this as a rebuke to him and an admonition that he must continue to humble himself before heaven. he proposed that he should withdraw to a little distance, beyond the sight of his companions, and engage in silent prayer; while they should continue their joint supplications for the favor of god. after martin was gone, the others knelt down again and engaged once more in prayer. while they were beseeching the heavens, a light of exceeding brightness changed the shadowed air above their heads into wondrous brilliancy, and soon descended around about them. within a pillar of radiance stood the angel holding the treasures in his hands. he turned over the leaves of the unsealed portion of the record one by one, and displayed to the gaze of oliver and david the golden plates. so bright was the light that they could plainly discern the engraved characters. the angel also showed to them the other promised treasures. while the light was still about them, the voice of heaven declared to them the divinity of the work of which they were the witnesses. and after they had been admonished to be forever faithful to the testimony bestowed upon them, the vision withdrew. joseph left oliver and david engaged in thanksgiving to god for his infinite mercy, while he hastened away to find martin harris. at a little distance, still within the wood, joseph discovered martin praying hopelessly. he had not been able to obtain an answer to his supplication, and he earnestly entreated joseph to join with him in his appeal to the lord. meekly they prayed to god; and at length came an answer in the renewal of the vision. once more the holy personage descended in dazzling brightness and exhibited to martin the plates and the other treasures as they had been shown to oliver and david. and again the voice of heaven gave testimony and admonition. so great was the glory of the vision that martin harris had not strength to long sustain his ecstasy; and he fell upon his face, crying, "it is enough! mine eyes have beheld of the glories of god!" all the witnesses then returned with the prophet to the house of peter whitmer. later they gave to the world the testimony which has since gone forth with the book of mormon: declaring to all nations, kindreds, tongues and people that through the grace of god the eternal father and his son jesus christ, they had seen the plates containing the holy record; that an angel of god came down from heaven and laid before their eyes the plates; that they beheld the engraving thereon; and that the voice of god had declared unto them for a surety that the holy record was true and had been faithfully translated; and to this testimony they added the solemn words: "we know that if we are faithful in christ, we shall rid our garments of the blood of all men and be found spotless before the judgment seat of christ, and shall dwell eternally with him in the heavens." the great happiness which the three witnesses experienced in thus being permitted to view the sacred treasure, and the great desire they evinced from this hour to aid the work of the lord, made joseph anxious that others who were worthy might, in part at least, participate in that blessing. he therefore obtained permission from the lord, to show the plates of gold to eight other faithful persons: christian whitmer, jacob whitmer, peter whitmer, jr., john whitmer, hiram page, joseph smith, sen., hyrum smith and samuel h. smith. and these men also gave to the world a testimony which has linked their names forever with the book of mormon and the cause of christ. they saw, and testified to seeing, the plates of gold and the engravings of curious workmanship upon them. and they closed their simple declaration with these words: "and we give our names unto the world to witness unto the world that which we have seen; and we lie not, god bearing witness of it." at length the translation was completed, and joseph and his friends arranged to have the book printed. a contract was made with egbert b. grandin, of palmyra, wayne county, new york. and soon this sublime work, which details the history of the peoples who anciently inhabited the continents of north and south america; which describes the dealings of god with the nations of the past upon these lands; and which recounts the ministrations of christ in this part of his vineyard after his crucifixion at jerusalem, was opened to the gaze of the world. it is a marvelous book and a wonder. its pages portray the history of powerful nations which flourished for hundreds and even thousands of years; and yet, despite the brevity of the work, this history is more complete and graphic than any that was ever penned by the unaided hand of man. the book also contains a record of a sublime system of religion and religious government, as perfect as any enjoyed by man upon this earth. after the work of translation was ended, joseph recommitted his charge to the care of the angel of the record; and moroni received it back into his keeping, to bring forth the yet unsealed portions of it only when god shall so decree. joseph, and oliver under the prophet's direction, labored assiduously to spread the truth among the people. and, though the powers of evil were often manifested against them, they still were blessed with much success. they had not waited for the completion of the work of translation in order to engage in preaching. they felt that the command was already definite, and that the need of the world was urgent. as they became more acquainted with the glorious truths which had been opened to their minds through the bestowal of the aaronic priesthood upon them, they became eager to obtain a better understanding of the work of god and to enjoy further blessings and gifts in accordance with the promise made to them. some time in the month of june, 1829, peter, james and john, the ancient disciples of our lord and savior, and who, under him, held the keys of that dispensation, appeared in glory to joseph and conferred upon him the apostleship to which they themselves had been ordained by the lord jesus while in mortality. then these holy personages ordained oliver to the same priesthood. after they had departed, joseph re-ordained oliver, and also accepted a re-ordination himself at oliver's hands. thus was the melchisedek priesthood in purity and power again received on earth. the gift of the holy ghost was sealed upon the heads of the prophet and his fellow-servant, and they enjoyed its fullness of blessing. a momentous revelation soon followed from the lord; directed not only to joseph, but to oliver cowdery and david whitmer, making known the calling of the apostles of the last dispensation and bestowing instructions concerning the building up of the church of christ, according to the fullness of the gospel. so passed some months of blessing and industry. truth was constantly developed by study and reflection upon god's goodness and the mysteries of his kingdom through the aid of revelation from him. much time was also given to inquiring acquaintances and strangers who came to seek for light. whenever any person, being convinced of the truth of the mission to which joseph smith had been called, solicited baptism at the hands of the apostles, if joseph became convinced of the sincerity and worthiness of the applicant, the ordinance was administered in faith and power. it never failed to produce its promised result. emma, the wife of the prophet, had remained in pennsylvania. after the manuscript translation had been placed in the printer's hands, joseph found time to visit his wife. as fast as the truth was made known to him through revelation, he communicated it unto her; he desired that she might partake with him of the gifts which heaven was bestowing. he paid two or three visits to harmony during the autumn of 1829, and the succeeding winter; while oliver, under joseph's direction, gave close attention to the printing and publishing of the book of mormon. early in the spring of 1830, the work was completed and the first edition of the book was given to the world. and at this time the hour was come for the establishment, after the order revealed by god, of the church of christ once more upon the earth. chapter xii. organization of the church at fayette--review of the prophet's labors-his unpretentious character--the courage which animated him was shared by his associates--the witnesses and early members of the church. the church of jesus christ of latter-day saints was organized on the 6th day of april, in the year of our lord one thousand eight hundred and thirty, in fayette, seneca county, in the state of new york. six persons were the original members: joseph smith the prophet, oliver cowdery, hyrum smith, peter whitmer, jun., samuel h. smith, and david whitmer. each of the men had already been baptized by direct authority from heaven. the organization was made on the day and after the pattern dictated by god in a revelation given to joseph smith. the church was called after the name of jesus christ; because he so ordered. jesus accepted the church, declared it to be his own, and empowered it to minister on earth in his name. the sacrament, under inspiration from jesus christ, was administered to all who had thus taken upon them his name. this was a day of great joy to joseph--a joy which was shared by those who became thus united with him in a holy work. it is also a day now reverenced by hundreds of thousands of the human family; a day to be held in sacred veneration throughout all the time to elapse until the messiah himself shall come in glory to accept the kingdom from the hands of his authorized servants, and to give reward for all the woes and the persecutions which men have heaped upon his chosen ones. joseph was at this time twenty-four years of age. a period of ten years had passed since the hour in which the father and son had first appeared in answer to his prayer. during the most of this time he had been in close communication with the heavens, and the organization of the church was but the accomplishment of a definite purpose of the almighty. joseph had been led along, himself not knowing in complete fullness to what great result his life and labors were tending. he had only known to do the will of heaven as expressed to him, and to patiently await the future. doubtless at this hour of the organization he looked back with thanks and marvel at all which god had given for the benefit of his children. from out of the false religions of the earth the lord had lifted this his servant, and had trained him from boyhood in the way most pleasing to him. in the very manner of the restoration of the gospel, joseph learned that god requires even his elect to defer to the order and authority instituted by christ. the power by which joseph smith was baptized was the same power by which every man must be baptized who has a membership in the church of christ. that power had been taken from the earth, leaving the human family without the authority to administer the ordinances of the gospel during many centuries. no earthly being could restore it, and none could use it until john the baptist conferred it in its fullness upon joseph and also upon his fellow servant, oliver. there is something significant in the fact that the authority to baptize was bestowed upon joseph and oliver by the same personage who had stood in the waters of the jordan about 1800 years before, to immerse in that stream the earthly tabernacle of god's only begotten. as joseph had not been permitted to officiate in baptism, or to confer the aaronic priesthood, until john had visited him and transmitted that authority from heaven, so after even this blessing had become his own, he was unable to seal the gift of the holy ghost, or to ordain an elder, until after peter, james and john had endowed him with the priesthood after the holy order of melchisedek. and even after both these holy orders of priesthood were given to him, and he had ordained oliver unto them; even after he had beheld in vision the establishment of the work of righteousness, he knew not how nor when the organization of the church should be accomplished. it was necessary that god should define the mode and the principle of organization and should direct each step to be taken in this establishment of his kingdom; and it was not until he did this that joseph knew in what manner to obtain the restoration of the power which belongs to the body of the saints in christ. joseph proceeded carefully, and exactly according to the instruction of the almighty, and he laid the foundation of a work which will endure as long as earth shall last. the people who thus became associated with joseph were generally his seniors, but there was no hesitation on their part in yielding him the respect due to the representative of christ on earth, and they united in giving him a devotion which supported and blessed him from hour to hour. joseph was no longer an uncouth village lad, for the exalted course of his life during the years in which he had walked under god's guidance had elevated him intellectually until he was already the peer of any man. no doubt at this hour he was lacking, as he had been in his earlier youth, in the technical teachings of the schools; but he had a deeper knowledge and a finer judgment than any possessed by the most favored of all the students of the colleges. as a boy he may have been no more potent in swaying the feelings and judgment of those with whom he came in contact than were his fellow youths; but as a man of god, clothed upon with the priesthood, filled with zeal, noble in carriage, majestic in deportment, no person could view him without bestowing veneration. such is the testimony of all who knew him at this time. it is true that he had not yet received that broad culture, he had not penetrated to the depths of theology, astronomy, and all the higher sciences which govern the kingdom of christ, and unto which the spirit of god eventually led him; but from his almost transparent face there shone a light of such beauty and power, and from his lips there came such words of divine promise to mankind, that his associates accorded to him a greater respect than could have been elicited by the most learned minister of earthly churches, or the most powerful ruler of earthly kingdoms. the men who were thus associated with him, and who thus freely tendered him, as the vicegerent of god on earth, the highest devotion of their souls, were not naturally enthusiasts in the matter of religion; nor were they men who could be deceived. they were of puritan ancestry and demanded the conviction of their reason before yielding their faith. that reason once convinced, they were men of such exalted courage that they dared the ridicule of the pulpit and the anger of mobs, to voice their convictions and to yield their adherence to the gospel. the witnesses to the book of mormon, and the men who supported joseph in his fulfillment of the divine command to organize the church of christ in these last days, have left no room for a doubt of their sincerity. conservative in character, thrifty in habits, they were not of a class who would venture from any slight motive to excite the hatred of a world which they knew would deem itself outraged by their avowal. each one of them knew enough of the early experiences of joseph to feel certain that he, too, would become the object of clerical ridicule and the vindictive persecution of the masses, incited by jealous religious leaders. at every step since joseph's encounter with the intolerant spirit of the community in which he lived, he had been obliged to call upon the lord to aid him with more than mortal courage, to meet and withstand the cruel assaults of his enemies. in thus joining him, the witnesses and early members of the church provoked the hostility already raging against him, and they were obliged to seek the same source for the same reinforcement of their natural strength, moral and physical. in this inception of the work its character was defined to a marvelous degree. joseph himself, and much less his companions, may not have fully understood the divine simplicity and sublime comprehensiveness of the organization of the church of the lamb of god which he was commanded to effect upon that memorable day; but their minds were enlightened by the spirit of god, and by the gift of prophecy they were inspired to foretell the grandeur of the results that would be accomplished through this organization. standing at this distance of time from that day, the observer can clearly see how beautifully adapted it is for the purposes for which it is designed. suitable in the beginning for the government of a church of six members, and for branches of the church composed of any number of members, experience has demonstrated that it is capable of furnishing heavenly government for the entire race of man. coming from deity, it possesses divine perfection and admits of magnificent and infinite expansion. no officers necessary for the correct government of the church and for the growth and full development of its members were omitted, and their spheres of operation and labor were so well defined that, while they retain the spirit of the lord, there can be no conflict or even friction between them. fully recognizing the free agency of man, the lord designed that the officers should derive their power to control, and the system its wonderful elasticity and strength, from the cheerfully-yielded obedience of its members. in this way the requisite authority to govern, the power to enforce and maintain order, and complete personal freedom are harmoniously blended in the organization of the church as revealed to the prophet joseph. the gospel, as revealed in part and promised in full to him at that early day, was a pure and simple gift to all men upon the face of the earth who would make themselves worthy. it neither contemplated unrighteous espionage of thought and personal action, nor unholy servitude or worship of man by man. the barbarity of power, which characterized the apostate churches which swayed the world of christendom for so many long centuries, did not exist in this divine plan for the salvation of the human race. such gloomy tenets as infantile damnation or accountability, and the consigning of the soul to a place of eternal misery and torment from which there could be no deliverance and to which there could be no alleviation, embodied in the systems of religion which were taught and vouched for by their teachers as divine, were absent from this simple gospel. at the time of the organization of his church, god made known his gospel in all the simplicity and fullness of truth, sublime and symmetrical as taught by the redeemer, not as it had been perverted for ages. all the dark and cruel mysteries which had enshrouded so-called religion were swept away. joseph had learned by most glorious and satisfactory experience that it was possible for man to approach and know god for himself. he taught his fellows that this is the true foundation of the gospel of salvation; that it is every human being's privilege to lift his eyes to god, to obtain revelation and every good gift from him through obedience to his laws. who can measure the great blossoming of human character which has already appeared, and the rich fruitage which the coming generations will yet yield through the enforcement of this grand truth? one of the accusations brought against the savior, and for which his enemies sought to stone him, was that he, being a man, made himself equal with god. to a generation such as they, from whom god was so far removed that all communication between them had ceased, such a relationship between man and the great creator, as the lord jesus taught as existing, was offensive and blasphemous. it was this elevating and ennobling truth that the prophet joseph taught to the world. he taught a gospel of man's worship to god, and not man's servitude to his fellow. one of its grand principles is that each soul must be accountable to its creator for its deeds; and no person who has not reached the years of individual accountability is condemned for the non-performance of ceremonies or ordinances which he can neither understand nor attend to. infants are all saved in christ; and need no penance, no baptism, no church membership. but a man who has heard the word of god is personally responsible for his own life and must bear the consequences of its rejection in his own person. the full recognition of god's authority as bestowed by him and man's equality with his fellow-man constitute the vitality of the kingdom of god. but satan prompts man to establish creeds of man-worship, in which priestcraft, as opposed to priesthood, prevails. he appeals to the avarice and ambition of men and divides society into classes, making worldly learning, the possession of wealth, and the "accident of birth," the distinctions which command respect and honor. the theology of the churches, which flourished in the region where joseph dwelt from boyhood to maturity, flowed from the muddy stream. but he was not influenced by it. through the revelations of jesus, the theology which he was inspired to teach was utterly unlike any system taught by man. instead of being lifted up by the favor which had been shown to him, joseph was made to feel his own weaknesses. chosen to be a prophet and the leader of god's people, he was conscious that he was only human, subject to human temptations and human frailties. having the honesty and courage inspired by the spirit of the lord, he dared to confess this openly; and, under the same inspiration, acknowledge his transgression and make his contrition known. he was not above any law which applied to his fellow-man. of his responsibility to god and his brethren of the church, he was required by the law revealed through himself to the church, to give as strict an account as any other member. they who participated with him in authority owed it not to him as an individual, but to the eternal power to which they were alike responsible. the grandeur of joseph's character is most shown in his lack of pretension. christ declared himself the head of the church; and though joseph was to be our savior's representative here on earth, he exacted no homage from his fellow-believers, but only such respect as the gospel required them to pay. the thought of gaining glory for himself appears never to have entered his mind. his conduct in the beginning, in execution of the requirements of the lord, was but a type of his whole life. the commands of god came through him to earth, and he gave them voice firmly and fearlessly. speaking as a prophet of god under the influence of the spirit, he brooked no opposition; but in his personal relations with his fellow-apostles and elders he gave them, according to their station and their deserts, as much deference as he asked, or was willing to receive for himself. this characteristic gave him power in the beginning. only he who knows how to obey is worthy to command; only he who yields to others their due can expect compliance with his own order, however lawful it may be. from this time of the organization of the church, the revelations of god have come constantly, through christ's chosen representative, to guide, to instruct, to admonish and to warn the people; and from this source the body of the saints has received its daily life. chapter xiii. the all-comprehending character of joseph's inspiration--first public meeting of the church after organization--believers asking baptism--mobs seeking the life or the liberty of the prophet--twice arrested and acquitted--joseph's lawyer hears a mysterious voice--copying the revelations. joseph saw his mission now in its full significance. the instruction which came to him when he first prayed in the woods at manchester did not mean that he alone should find salvation outside of the creeds of man; but that the error of the ages was to be overthrown by the hand of god, and the way opened for the redemption of a race. the organization of the church, therefore, meant that the chief apostle of christ in this last dispensation should take upon himself the cross and bear it through life. the people must be edified and perfected, and the gospel must be extended freely to the acceptance or rejection of all nations, kindreds, tongues and people. joseph knew now that through prayer to heaven he must seek stores of wisdom for his own guidance and for the secure establishment and the perfect government of the church of our lord and savior. he was not obliged to search the worldly records of the past for knowledge and inspiration. if at this hour, all the histories of earthly governments and religious organizations, with the books of philosophy and moral truths--accepted by the world, had been blotted out, joseph smith and his mission of enlightenment would have abated not one tittle of their power and significance. the light of god's all-comprehending wisdom was shining upon the prophet's soul. the first public meeting of the church after the day of its organization was held at the house of peter whitmer in fayette, on the 11th day of april, 1830. on that occasion oliver cowdery, under joseph's direction, proclaimed the word of god for the comfort and instruction of saints and strangers. the appointment for this meeting had gone forth through all the neighborhood; and many persons came to hear what wonderful things were to be spoken by the men who professed to be called directly of god to the ministry. this was the first public discourse delivered by an authorized servant of god in these last days. at the conclusion of the services a number of persons demanded baptism and membership among the people of god. they professed to have faith in christ, avowed their penitence for all evil done by them, and asked to be baptized that they might obtain the remission of their sins. the ordinance was administered to such as were worthy. following this meeting, which gave him joy and called forth praise from his heart to heaven, joseph journeyed to colesville, the home of the kindly mr. knight whose bounty had been extended to the prophet and to oliver in an hour of need. joseph desired to make known to the family of knight all that god had spoken in way of command and promise. mr. knight and several members of his family were universalists. they were firm in their conviction, but were glad to listen to the message delivered by joseph. it was a plain statement; for joseph made no attempt to lend earthly adornments to the pure word of christ. joseph knight listened and then argued with the prophet. but he was deeply impressed and solicited joseph to hold meetings, in which the public might hear the young apostle and have opportunity to judge of the doctrines which he avowed. newel, a son of joseph knight, became much interested in the prophet's words. many serious conversations ensued, and newel became so far convinced of the divinity of the work that he gave a partial promise that he would arise in meeting and offer supplication to god before his friends and neighbors. but at the appointed moment he failed to respond to joseph's invitation. later he told the prophet he would pray in secret, and thus seek to resolve his doubts and gain strength. on the day following, newel went into the woods to offer his devotions to heaven; but was unable to give utterance to his feelings, being held in bondage by some power which he could not define. he returned to his home ill in body and depressed in mind. his appearance alarmed his wife, and in a broken voice he requested her to quickly find the prophet and bring him to his bedside. when joseph arrived at the house, newel was suffering most frightful distortions of his visage and limbs, as if he were in convulsions. even as the prophet gazed at him newel was seized upon by some mysterious influence and tossed helpless about the room. through the gift of discernment joseph saw that his friend was in the grasp of the evil one, and that only the power of god could save him from the tortures under which he was suffering. he took newel's hand and gently addressed him. newel replied, "i am possessed of a devil. exert your authority, i beseech you, to cast him out." joseph replied, "if you know that i have power to drive him from your soul, it shall be done." and when these words were uttered, joseph rebuked the destroyer and commanded him in the name of jesus christ to depart. the lord condescended to honor his servant in thus exercising the power which belonged to his priesthood and calling, for instantly newel cried out with joy that he felt the accursed influence leave him and saw the evil spirit passing from the room. thus was performed the first miracle of the church. many people were present and witnessed it, and when they would have ascribed to joseph honor and praise, he checked them, saying: "it was not done by man, nor by the power of man, but was done by god and the power of his godliness; therefore let the honor and the praise and the dominion and the glory be ascribed to the father, the son and the holy spirit for ever and ever." since that hour thousands of miracles have been performed by the elders of the church, through the power of the priesthood restored from heaven and in fulfillment of the promises made by the lord jesus. but those who have been honored in performing them have not administered unto their fellowmen to gratify any wish to behold a miracle--a sign sought for by a wicked and adulterous generation; but to comply with the command of the lord in administering an ordinance designed for the healing of the faithful sick and to comfort them and strengthen them in their faith. newel knight believed and was made whole. he became enrapt in contemplation of the goodness of god, and the visions of eternity were opened to his view. he saw such a world of glory that he lost his sense of earthly things. his physical being participated in the exaltation, and while his spirit soared beyond the narrow confines of his earthly house, his body was caught up and suspended in the air. when the vision passed he sank, weak but happy, to the floor. so much was he overcome that it was necessary to carry him to his bed, and leave him to some hours of repose. of the many persons who witnessed these events nearly all subsequently became members of the church. when joseph had completed a brief ministry among the people in that region he returned to fayette, and found that much excitement prevailed there because of the coming forth of the word of god. "the book of mormon was accounted as a strange thing;" and persecution was heaped upon the adherents of the church, and all who would entertain friendly relations with them. the first appointed conference of the church of jesus christ in this dispensation was held at fayette on the 1st day of june, 1830. thirty members were present on the opening day; and scores of people were there who already believed, or came with the desire to hear the principles taught by joseph smith. the sacrament of the lord's supper was administered to all the members of the church in conference assembled; and the faith of the congregation was so mighty that the heavens were opened to their view, and many beheld the glory of the celestial kingdom. newel knight was one of the believers present, and he saw, through the parted veil of eternity, the lord jesus christ seated at the right hand of the majesty on high. prophetic vision flooded his soul with light, and he saw the mighty work of the dispensation carried to its fulfillment; he saw joseph smith laboring, as the instrument of god's choice, to redeem man and lead him back to the presence of his creator. the effect of these visions upon newel knight and the others who beheld them, was to deprive them of their natural strength, and they were carried to couches, upon which they rested for a brief time. when their strength was restored they arose and shouted, "hosannah, to god and the lamb," and then, to the wonder and joy of all who heard them, they rehearsed the glories which they had beheld. many baptisms followed. those of the brethren who were most suitable were ordained to the ministry, and received instantly the spirit of their holy calling. joseph returned to his own home, at harmony. later, accompanied by his wife and three of the elders, he went again to colesville. here they found many people awaiting baptism. joseph prepared to accede to their demand. a suitable portion of a little stream in that locality was prepared for the purpose of the administration of the ordinance; but in the night sectarian priests, fearful of losing their congregations and their hire, instigated evil men to desecrate the spot and to destroy all the preparations of the elders. but the candidates for baptism remained faithful, and were confirmed in their belief by this sign flowing from the hatred of the ungodly; and a few days later the ordinance was administered by oliver cowdery to thirteen persons at colesville. among them was emma, the prophet's wife, who believed and humbly went forth to perform the requirement of heaven. the joy of joseph when he welcomed his wife into the church was unspeakable. while the baptisms were in progress an angry mob collected, and threatened destruction to the elders and believers. the mob surrounded the houses of joseph knight and his son newel and railed with devilish hatred at the inmates. the prophet spoke to them and made an effort to calm their passion, but without avail. wearied with their own impotent wrath, the mobs departed; but only to concoct new plots. that night a meeting was to be held, and when the believers and sympathizers had assembled, and joseph was about to offer them instruction and consolation, a constable approached and arrested him on a warrant charging him with being a disorderly person, for setting the country in an uproar by circulating the book of mormon and by preaching a gospel of revelation. the officer was a kind man, and some time after the formal arrest he stated to joseph that the object of the warrant was to place the prisoner in the hands of the mob who were determined to destroy him. these words were verified immediately after; because when the constable was taking joseph away from mr. knight's house in a wagon, they found the mob in ambush awaiting the appearance of the prophet, and ready to act murderously upon a signal from the constable, whom they vainly believed was in sympathy with them. the baffled mob, more enraged than ever, pursued the wagon a considerable distance, but were unable to overtake it; and the constable soon reached south bainbridge, in chenango county, with his prisoner. the hour was late and they went to an inn, where they were lodged in an upper room. joseph occupied a bed and slept peacefully, after communing silently with his maker. the officer threw his body across the entrance to the room, and slumbered lightly. he held a loaded musket in his hands ready to defend his prisoner from unlawful assault. the next day was a time of intense excitement. a court was convened to consider the strange charges brought against the young man, joseph smith; and hateful lies, of every form which the father of falsehood could devise, were circulated to create popular dislike. but joseph knight appeared at the court with two of his neighbors, james davidson and john reid, outspoken men, learned in the law and standing high in public esteem, who were to appear on behalf of the prophet. the bitter feeling of endangered priestcraft was visible throughout the trial; but all the accusations which were made were but lies, and none were sustained. the court declared an acquittal. the evidence in the trial was a high tribute to the character of joseph smith. evidently preparations had been made to deal his influence a fatal blow; and people were brought from great distances who knew him intimately as a boy and as a young man. it was hoped by the inciters of the outrage that these former neighbors of joseph would heed the public clamor against him and testify that his nature was evil. but on the contrary, all these witnesses declared that in all their intercourse with the prophet, his life had been above reproach. unheeding this emphatic demonstration in joseph's behalf, his enemies determined that they would not withhold their hands. they declared that he had committed other offenses in broome county, and they must have a warrant for him in the interest of the public weal. this paper was secured on the oath of a sectarian bigot; and no sooner was joseph acquitted by the court in chenango county, than he was seized under the new warrant and dragged back to colesville. the officer in charge this time was a sympathizer with the mob. he refused food to his prisoner and refused to allow him to call at the houses of his friends, or to see his wife. this constable carried him to a tavern, and then invited a number of persons to unite in abuse and ridicule of the prophet. the rabble jeered and spat upon their victim. they pointed their fingers at him, crying, "prophesy! prophesy!" joseph offered security for his appearance on the following day, and asked to be released; but the officer would not consent. the only favor which he would grant to joseph was to bring to him a cup of water and a crust of bread. when the morning came, joseph was arraigned before the magistrate's court of colesville. arrayed against him were some of the people who had been discomfited at the trial in chenango county. this time they were determined to secure a conviction. by the side of the prophet were his friends and advocates who had aided him in the former trial. despite the vindictive effort of the mob, the court discharged the prophet, declaring that nothing was shown to his dishonor. even the cruel constable who had abused his little authority to make joseph's lot more miserable, became convinced of the entire innocence of his charge; and he besought the forgiveness of his former prisoner. he gave information to joseph that a plot was in progress to secure his person. the inciters of these outrages were two prominent presbyterians of that region--cyrus mcmaster and one dr. boyington. the creature whom they secured to make oath against joseph was also a presbyterian; his name was benton. the honest and courageous man john reid, who successfully defended the prophet before the courts, himself had testified to the remarkable manner in which he was engaged in the case. a messenger came to his house and requested him to appear before the magistrate on behalf of joseph smith. mr. reid was busy at the time; he had never seen the young man joseph smith; and he determined not to enter the case. but before he could decline aloud, a low, strange voice uttered these words: "you must go to deliver the lord's anointed!" he was thrilled with awe at the mysterious sound. he knew that the messenger had not spoken; and upon inquiry mr. reid learned that the voice had been to himself alone. the impression caused by this experience was such that mr. reid hastened to the place of trial. while he was engaged in the case his mysterious emotion increased; and when he arose to defend the prophet in argument, he was inspired to an eloquence beyond himself, and which was irresistible. [1] when joseph was freed from custody after the second trial, the constable extended his aid; and thus the prophet was enabled to escape while his enemies were organizing unlawfully to get him into their clutches. joseph had been two days without food; and when released, his friends told him that he must flee at once, for the mob had organized and was determined. night had already come; and he traveled until daylight the next morning, when he reached a place of safety at the house of an acquaintance many miles distant from colesville. here he found emma, and they journeyed to harmony without further molestation. but a few days later, when he returned to colesville to confirm the persons who had been baptized, the mob assailed him with greater violence than ever before; and it was with difficulty that his friends aided him to preserve his life from the attacks of the sectarian priests through their bigoted followers. upon returning once more to harmony after this last visit to colesville, the prophet engaged in the labor of making a record in proper order of the revelations which had come to him from the lord. in this work he was aided for a time by oliver cowdery; but later oliver went to fayette, and emma, under commandment of the lord, once more served her husband as a scribe. while joseph was thus laboring in pennsylvania, parley p. pratt visited fayette to learn something of the young prophet. not finding joseph, the seeker after truth made his investigations alone. he became convinced that he had found the gospel; and he asked and received baptism at the hands of oliver cowdery in seneca lake. this was a momentous event. footnotes 1. it is worthy of notice here that hon. amos reid, who, in early days, was secretary and, part of the time, acting governor of utah territory, was the son of this honest man, john reid, and always referred with pleasure and pride to the part his father took in behalf of the prophet on these occasions. chapter xiv. dissensions within the fold--oliver cowdery and hiram page lead the whitmers astray--mobs at colesville and persecution at harmony--isaac hale and his family oppose joseph--the prophet removes to fayette-prophetic outline of the gathering. the peaceful and blessed hours which the prophet had hoped to enjoy in the performance of his holy work at his home in harmony, were quickly intruded upon. satan had been able already to excite joseph's enemies to a frenzy, and to make the conversion of even honest inquirers difficult, and in many cases impossible. not satisfied with this, the evil one stirred up the hearts of some of joseph's friends and associates to feelings of jealous vanity and fear. oliver cowdery, at fayette, was the first victim within the fold of the assaults of the adversary. while the prophet, aided by his wife, was transcribing the revelations, he received a startling letter, couched in stern and disrespectful terms, addressed to him by oliver from fayette. the letter demanded that joseph should erase certain words from one of the commandments given by god to the church, alleging that they had been incorrectly written. the prophet was shocked and grieved, because he saw therein the snare which satan had set for the feet of some of the flock of christ. he knew, too, how prone oliver was to be lifted up in the pride of his heart; and he saw in this a concession to evil by oliver which must soon be checked and withdrawn, or oliver, and those who had sympathy for him, would soon be cast out. joseph wrote a letter, full of loving admonition, and yet rebuking firmly the error to which oliver was yielding. joseph informed him that the revelation had been correctly written--it was the command of god, and no man had authority to take from it a single word. joseph soon followed his letter and visited his associates at fayette. he found there a most deplorable state of affairs. oliver cowdery had yielded to the power of darkness. in the vanity of his heart he had set himself up against the prophet of the lord, and by skillful persuasion and flattery, had succeeded in winning the whitmers to a belief in his views. joseph felt that they were hardened toward him, and that the spirit which possessed them must at once be subdued and cast out, else they would be lost to the cause of christ. he prayed for help, and labored earnestly and lovingly to show to oliver and the others the error of their way. none of them at first would listen to his words. the influence which possessed them was perfectly aware that if they gave attention to joseph's words they would soon discover their mistake; and it encouraged in them an obstinate and hateful feeling. after some time christian whitmer became convinced of their error. he saw the abyss into which the archenemy had endeavored to drag him; and he joined with joseph in supplication to the lord that his father and brothers and oliver cowdery might be turned aside from their evil course, and brought back into the right way. one by one they yielded to the voice of truth, and finally all--including oliver cowdery--confessed that they had been misled by satan, and that they knew the lord's words were not within the power of man to enlarge or diminish. thus, promptly met, was an error rooted out. if unchecked it would have led away some of those to whom angels had administered. this showed to joseph and to all who were with him that constant vigilance was necessary to protect even the best from the devices of the evil one. they saw that it was against the elect that satan directed his strongest efforts; and that, when blinded by his temptations, they were unable to see the way of righteousness from which they were departing or the mire of wickedness into which he was leading their feet. for some of them the lesson was long effective; but with others it was of but temporary avail. these latter seemed unable to long restrain their own eager ambition and vanity, or to close their ears to the tempting whispers of the adversary, who constantly plotted their downfall. while joseph was laboring in fayette to restore peace to his brethren and prosperity to the cause, the sectarian preachers were stirring up the minds of the people at harmony to think and act evilly toward the prophet and his work. as soon as joseph went back to his home he found that some persons who had been his friends now spoke and bore themselves coldly toward him. a methodist minister in the neighborhood, taking advantage of joseph's absence, had spoken all manner of evil things concerning him, and had succeeded in making the people distrust the prophet and the work of god. isaac hale and his family were thus led away. when joseph had left them to go to fayette, they were filled with kindness toward him and his wife. they promised and accorded him protection and help; and they were examining the principles of the gospel so earnestly that joseph hoped soon to welcome his wife's family into the fold. but the methodist minister, who was influential with isaac hale, had whispered such untruths concerning the absent prophet, and satan had worked so effectively to blind the eyes and becloud the understanding of the people of harmony, that nearly all were ready in persecution against joseph. isaac hale and his family were turned from the work, and became from that hour its bitter opponents. but joseph must not falter in his labor. the branch of the church at colesville was also suffering persecution; and the prophet had to forget for the time all his personal afflictions. in the latter part of august, 1830, he called to his company john whitmer, david whitmer and hyrum smith, and went to comfort and instruct joseph knight and those who were associated with him. such fierce threats had been uttered by the mobocrats who sympathized with the presbyterian ministers, that joseph and his brethren felt that they were risking their lives in thus journeying to colesville. they joined together in mighty prayer, beseeching god that he would blind the eyes of their enemies, and permit them to go and come without recognition by the wicked. the prophet informed his companions that their prayer would be answered, and the angel of the lord would protect them and cover with a veil the vision of the murderous mob. they made no effort to disguise themselves, but traveled through colesville to the house of joseph knight in broad day, meeting a score of their persecutors. a reward had been offered to anyone who would give information of joseph's return; and among those whom they met were many who would gladly have earned the money, even at the expense of the prophet's life. but no one said a harsh word to joseph and his companions, and they were treated merely as ordinary strangers passing through the village. a meeting of the branch was held that night, and the spirit of god was poured out upon the believers in rich abundance. they were all made firm by the blessing given, and filled with a determination to yield nothing of their faith, though the anger of the wicked should be visited upon them through robbery or even death. the next morning joseph and his party started back to harmony. a few hours after they were gone, a howling mob descended upon the house of joseph knight and demanded the persons of the prophet and his companions--swearing to visit vengeance in case of a refusal. this mob was composed of some of the persons who had been incited by sectarian ministers on other occasions to offer violence to the prophet. this time they were more fierce than ever before. all day long they surged around the houses of joseph knight and his son newel, cursing and threatening. nothing apparently would appease them until, exhausted by their own evil passions, they were forced to disperse. the situation in pennsylvania was not improved; and soon it became apparent that the prophet could not work in the vicinity of harmony with any degree of vigor and freedom. persecution flourished on every side. but while the prophet was suffering all this in body and in spirit, a messenger brought an invitation from peter whitmer, asking joseph once more to come to fayette and establish his home. the peace of the holy spirit had filled the hearts of the brethren at fayette, and they desired to have the prophet among them, to bless him with their faith, and aid him by their works in the accomplishment of his ministry. after a brief time joseph knight came to harmony. seeing the situation of the prophet, he offered his wagon and horses for the conveyance of joseph's family to fayette; and in the last week of august, 1830, the prophet found himself established once more in the house of peter whitmer. wearied with the buffetings of the world, joseph would have been glad to enjoy a little season of peace; but on his arrival at fayette he found that the old spirit of vanity had gained an entrance, even while he was journeying from harmony. one of the brethren named hiram page, had been inspired by the evil one to make known revelations which he declared he had received for the church, through a stone he had, which were utterly at variance with the spirit of the gospel and opposed to the commands of god, previously given through joseph, the ordained prophet. these tempting declarations made by hiram page had met with the favor of oliver cowdery and some of the whitmers. they were deceived by him; they had not yet fully learned that satan could give revelations. joseph rebuked again, and this time more sternly, the childish folly of these people. they were anxious to do right; and yet, without his presence, they were certain to do evil. he demanded that they should forsake the false doctrines which hiram page was promulgating, and that all should unite with him in asking god to reveal to them his will concerning the manner in which his commands should be given to the world. the answer to this petition was that revelation, given to oliver cowdery early in september, 1830, establishing once and forever the order of heaven concerning god's revelations to men. it was made known to oliver therein that god had but one head for his church, and that head was his chosen servant, joseph smith. no one else should be appointed by the church until god should so direct, to receive commandments; for joseph held the keys of the mysteries and the revelations which were sealed, and through him alone should they be given, until some other should be chosen by the lord in his stead. oliver's place was defined to him: he should receive revelations, but not to be written by way of command to the church. it was his duty to labor in secret with his brother, hiram page, and declare to him that the things which hiram had written as revelations from that stone, were not of god and that satan was deceiving him. when these things should be finished, oliver was told, it would be his duty to go to the land of the lamanites, or indians, among whom the gospel must be proclaimed, and by whose borders a city should be built. the word of god had its effect, and the evil which had been done was repented of by all. hiram page and the whitmers forsook that which had been condemned and asked forgiveness. besides settling the grand principle that individuals can receive revelations for their own comfort, but not as commandments for the church, and that the chosen prophet who stands at the head shall alone have that authority, the lord in this revelation informed his children of a purpose which to them must have been a source of amazement. it was within this divine purpose that a city of the saints should be built; and yet here was but a handful of people, with a prophet persecuted, threatened, driven, until he had no place to lay his head, except through the charity of his brethren. doubtless these people, who were now reconciled to heaven and united with each other, felt wonder that they should be called upon to engage in any labor likely to attract anew the vengeful feeling of mobs. but whatever worldly fear may have assailed them, they were soon blessed and encouraged by another revelation, which followed in a few days. it came through joseph in the presence of six elders at fayette; and it declared that they were chosen out of the world to proclaim the gospel of jesus christ with the sound of rejoicing as with the voice of a trump. they were informed that their duty would be to bring to pass the gathering of god's people upon the earth. this was the spiritual inception of that great missionary movement designed by god to bring out from every nation, kindred, tongue and people to the land which he should designate as a place of gathering, every honest soul who would have faith and accept the requirements of the gospel. chapter xv. the second conference of the church--harmony and love among the elders--accessions to the congregation--the mission to the lamanites--individual revelations--god's chosen servants in missouri. the second general conference of the church opened at fayette, on the 1st day of september, 1830. joseph smith presided, and he was supported by the presence, the faith and prayers of nearly all the members of the church. the conference lasted three days and was remarkable for the power of the spirit which was exhibited. at the conference joseph smith showed one of his greatest characteristics, which was an especial willingness to meet any issue which might be involved within his labor as a prophet, or his life as an individual. he had already won oliver cowdery and the whitmers to a rejection of the destroying revelations enunciated by hiram page; and hiram, himself, had abandoned these false manifestations. but the prophet knew that the people must learn within their own individual experience to be guided by holy influence, and to know the voice of christ and for their individual rejection, the tempting whisper of the evil one. his confidence in the inspiration which flowed from heaven, and then from heart to heart within the congregation, was not mistaken. every soul present at this conference, realized for himself that satan had been lying in wait to ensnare the feet of god's children, and to bring upon their heads a greater condemnation than the unbelieving world could know. therefore the conference officially and unanimously renounced the false and pernicious doctrines sought to be foisted upon the church, and heard with joyful acceptance the revelation from god declaring that his commands should come only through his prophet. the men who held the holy priesthood in the new and everlasting covenant were learning to love each other with a love greater than that of brothers. separated from the world no less by its hatred and murderous persecution than by their own determination to keep the commandments of god, they realized that they must seek within each other's society on earth the comfort and peace necessary to sustain them through the waters of tribulation. and at this conference was felt an unspeakable influence of union and mutual regard. people attracted by the wondrous tidings, had come from afar to fayette, and many of them listened and believed. baptisms for the remission of sins, confirmations, for the gift of the holy ghost, and ordinations to power and priesthood, were numerous, and the sacrament was administered to every person who was present claiming membership in the body of christ. faith and hope and charity abounded in the midst of the congregation of israel. revelations to david whitmer, peter whitmer, jun., and john whitmer, and to thomas b. marsh, were received through the prophet, announcing the will of the lord concerning these brethren. of peter whitmer it was decreed of god that he should soon journey with oliver cowdery towards the land of the lamanites. david was rebuked for being worldly-minded; and he was ordered to attend to the ministry in the church and before the people dwelling in the regions around about fayette, until the lord should give unto him further commandments. the revelation formerly given through the prophet to oliver cowdery, enunciating the divine decree concerning the lamanites and the work to be accomplished among them, created great interest in the minds of the elders of the church. the desire to learn more of this important matter was intensified by the harmony which prevailed during the conference, and the flow of the spirit resulting therefrom. joseph and his brethren realized that the purposes of god toward the indians of this land were great and far-reaching; and that the time would come when they must receive the gospel and enjoy its blessings. many of the elders expressed a desire to take up the work of the ministry among their brethren bound in darkness and ignorance through the curse laid upon their fathers; but before appointing any one to aid oliver and peter whitmer in this mission, joseph inquired of the lord. his answer was a revelation appointing unto parley p. pratt and ziba peterson that they should go with oliver and peter into the wilderness, among the lamanites. our lord and savior promised them that he would go with them and be in their midst, and that nothing should prevail against them; but they were commanded to pretend to no power or revelation except that which was given to them by god, and unfolded by the holy spirit to their understanding. in the month of october, 1830, the elders appointed to this work departed from fayette, carrying with them a copy of the revelations concerning their mission. their mission was more than to journey westward to the land of the lamanites; for each one of them was also under the special command and ordination to proclaim the gospel of jesus christ to every listening ear. and from the hour that they departed from fayette, they lifted up their voices by the wayside and left their testimony in every village through which they passed. in this same month of october a revelation was given through the prophet to ezra thayer and northrop sweet, calling them to labor in the vineyard, for the eleventh hour had come. they were promised that speech sacred and powerful, should be given unto them, if they would have faith to open their mouths before congregations. and in november, 1830, orson pratt, a youth of 19 years, a brother of parley p. pratt--came from his home in canaan, new york, to fayette, to ask of the lord for light and help concerning his individual duty. the prophet complied with the youth's desire and inquired of the lord for him; and in response a revelation was given in orson's behalf, which has since had a wondrous fulfilment in his life: blessed are you, because you are called of me to preach my gospel. * * * * for behold, verily, verily, i say unto you, the time is soon at hand that i shall come in a cloud with power and great glory, and it shall be a day at the time of my coming for all nations to tremble. but before that great day shall come, the sun shall be darkened and the moon be turned into blood, and the stars shall refuse their shining, and some shall fall, and great destructions await the wicked. wherefore, lift up your voice and spare not, for the lord god hath spoken. therefore prophesy and it shall be given by the power of the holy ghost. these revelations to individuals concerning their duty were necessary in that hour. men, however faithful and devoted to the church, had not yet learned the order of the gospel and its requirements upon them. and, that they might not be suffered to rest in their own ignorance and led astray by the whiles of satan, the lord, through his prophet, marked out the plain path which they were to follow. the rich heritage of knowledge, which belongs now to every faithful member of the church, had to be gained little by little through long and continuous prayer to god, by the early acceptors of the gospel. the lord suffered none to go astray for lack of commandment. and, in the subsequent history of the men whose names appear as early recipients of divine revelation, can be traced their faithfulness to heavenly requirement, or their yielding to the whispers of the evil one. the lord in his revelation through joseph smith gave a mission to orson pratt which was nobly fulfilled. no less particular and comprehensive was his commandment to other elders, but in many instances far different was the result. the work which the prophet directed under these revelations shows that the plan decreed by god for the building up of his church was understood by joseph. viewed from a human standpoint, the intention of the prophet to send missionaries throughout all the land, bearing proclamation concerning the new church, would have been a surprising ambition. what was he that he should declare a gathering-place in the west; that he should command men to lay down their daily toil, and go forth as ministers proclaiming religious truth to a skeptical world; that he should decree the building up of a city upon the lamanite borders? had joseph smith, at the hour when he sent forth oliver cowdery and parley p. pratt, with their companions into the western wilderness, made avowal of such intentions, prompted by vanity and a self-conceived desire to give himself and his cause prominence, complete and humiliating would have been his failure. but if the declaration which he made had originated from such a source, he could not have been subjected to greater ridicule than fell upon him when he avowed that he and his coadjutors were but fulfilling the will of god--who would not suffer his purposes to fail one jot or tittle. to call men untrained by education and special preparation to go forth without purse or scrip, to preach the gospel, was a departure from accustomed methods that in many minds excited derision and contempt. true, this was the practice in apostolic days, and was the course taken by the savior in the calling and sending out of his disciples, but the fashion had become obsolete. education had become more essential for ministers than the holy ghost; a salary than a faith that would trust the lord to supply food and clothing. teaching of the doctrine of the gathering, also was a new announcement to the world. the belief common in christendom was that man was as near to god in one place as another, and he could be worshiped everywhere alike. the idea, therefore of converts abandoning home, with all its delightful associations and ancestral memories, and going to a new land, remote from kindred and friends, as a religious duty was a startling one and came in contact with all pre-conceived views. under the inspiration, however, of the lord, joseph made it known as a movement required of true believers by the almighty to prepare them for coming events. it was a bold proclamation, and viewed from a human standpoint, was likely to interfere with successful conversions. but it was from the lord, and honest seekers after truth were led to look to him for the evidence of its heavenly origin. the result came in due time, and should have been convincing to every human soul. of all the commandments enunciated through joseph smith, nothing failed. the prophet, during the months of october and november, himself labored in the ministry, encouraging all by his upright and zealous life, making many converts, and spreading heavenly wisdom among all the honest-in-heart who would give ear to his words. in the meantime, the missionaries to the west were progressing with their labor. they reached kirtland, ohio, and there made a brief stand, because the field seemed promising. many persons were converted to the truth, and accepted the gospel. the elders wrote at once to the prophet, informing him of these facts, and he directed john whitmer to proceed at once to kirtland and preside over the branch of the church there. when the elders left kirtland to proceed farther into the wilderness, one of the new converts, frederick g. williams, accompanied them. they went as far as independence, jackson county, missouri; and were the first of god's chosen servants in this dispensation to set foot upon that consecrated soil. chapter xvi. sidney rigdon and edward partridge join the church--joseph commences the translation of the scriptures--saints commanded to gather at ohio --joseph migrates from new york--the kirkland saints fall into error-god's power manifested--important revelations. in december, 1830, two men came from kirtland, ohio, to visit the prophet at fayette. they were sidney rigdon and edward partridge. both had accepted the gospel, as declared to them by the western missionaries, and sidney rigdon had been baptized. after reaching fayette, edward partridge demanded and received baptism under the prophet's hands. these two men offered to joseph, for the work of the lord, their time, their talents, and all they possessed. like all the early members of the church, having not yet gained full understanding of the purposes of god, having not yet gained confidence in their own ability to rightly determine their conduct, they desired that the lord should give them his special commands. joseph prayed for revelation on their behalf, and was speedily answered. the lord revealed many comforting and exalting truths to sidney rigdon and edward partridge. to sidney he gave a special command that he should write for joseph. the lord made known to sidney what joseph already understood--that the scriptures should be given, even as they were in god's own bosom, to the salvation of his elect. and soon after this time joseph began a new translation of the scriptures. while he labored, many truths, buried through scores of ages, were brought forth to his understanding, and he saw in their purity and holiness all the doings of god among his children, from the days of adam unto the birth of our lord and savior. but before the close of december, after sidney had been aiding joseph some little time, the lord required the prophet to temporarily cease his work of translation. the enemy of all truth was drawing his forces around about fayette to achieve the destruction of the prophet, and the downfall of the newly-founded church. but they were to be foiled. fayette was not the region where the lord designed his people to settle. joseph's mind had been led to look to the western country for that purpose. contact with sidney rigdon and edward partridge confirmed his inclination in that direction. the time had now arrived when it appeared necessary for the accomplishment of god's purposes, that his people (now increased to several score,) should have an abiding-place. it was made known to joseph by revelation from the lord, where this new resting-place should be. he himself, did not expect to escape personal suffering or persecution by this new move; nor was this in the providence of god concerning him. but he knew that every migration made by him under the direction of the almighty had been followed by prosperity and increase to the work, and he, therefore, obeyed the command to move to the place designated by the lord, without hesitation or doubt. in the revelation now referred to, it was commanded that the people of god should assemble in the state of ohio, and there await the return of oliver cowdery and his fellow-missionaries from their eventful journey into the wilderness. thus early in the history of the church was the destiny of the people outlined. kirtland was to be a stake of zion; blessed by the presence of god's anointed prophet and the apostles of our lord jesus christ; glorified by a temple built to the name of the most high; and worthy to receive the ministrations in person of the only begotten son of the eternal father. and yet it was to be but a temporary resting-place; for even while the saints were to gather to kirtland, the western missionaries were viewing the region in missouri, yet to be known as the centre stake of zion, which was to be built up and beautified for the visible presence of our lord and savior. before organizing his company for the migration from seneca county, new york, into ohio, the prophet called a conference of the church to be held in fayette on the 2nd day of january, 1831. with the opening of the year, the prophet saw a glorious prospect for the welfare of the kingdom. and at this conference all present seemed to partake of his faith and of the power of the holy spirit. in a revelation given for the comfort and sustenance of the saints on this occasion, the lord made known that in secret chambers there was much plotting for the destruction of the saints of god. the command was renewed that they should go into ohio, and some of the reasons for this movement were made known. encouragement was also given to the people that the lord intended to give unto them a land of promise--a land upon which there should be no curse when the lord should come. if they would seek it with all their hearts the lord made a covenant with them that it should be the land of inheritance for themselves and their children, not only while the earth shall stand, but in eternity, no more to pass away. it is upon this and kindred promises that is founded the hope so tenaciously clung to by the latter-day saints amid all the vicissitudes of their checkered career, that they will yet inherit that land where the centre stake of zion is to be built. in the latter part of january, 1831, joseph departed for kirtland. in his company were his wife, and elders sidney rigdon, edward partridge, ezra thayer, and newel knight. before leaving seneca county, and later at several points on their journey, they preached in public meetings to many searchers after the truth. on every occasion new converts came forward and accepted baptism at their hands. they reached their destination in the opening of february; joseph and his wife at once found entertainment and comfort in the house of elder newel k. whitney, one of the converts made in kirtland by the western missionaries. for some weeks the prophet dwelt here, solaced and sustained by the faith and prayers of some dear friends. but outside this little circle he found much to cause him concern of mind. the branch of the church at kirtland had become numerically strong, for it numbered nearly one hundred members. but they had been led into strange errors and darkness. false spirits had crept in and had manifested themselves in the subjugation of the physical and mental powers of their victims--as newel knight had formerly been controlled and possessed by the evil power at colesville. the saints at kirtland, not having had experience to enable them to distinguish between the powers of light and the powers of darkness, and believing these things to be divine manifestations, were yielding to them and imperiling their earthly and eternal salvation, when the prophet came and by his presence and the prayers and faith of those elders who accompanied him, banished all these dark influences from the congregation of the saints. when the faith of the saints was aroused and exercised, the miracle which had been wrought at colesville was here repeated. joseph, by the power of god, rebuked the vile one and his crew; and his brother hyrum, under the prophet's direction, laid his hands on the sufferers' heads and cast out the devils. immediately following the reconciliation wrought among the saints of god by their faith and these miracles, a revelation was given from the lord directing what the elders should do to receive his law, that they might know how to govern his church, and informing them that he who received his law and doeth it is his disciple; but he that saith he receiveth it and doeth it not, is not his disciple, and should be cast out from among them: and also appointing unto edward partridge that he should be ordained a bishop, to leave his own affairs and devote his time to the service of the lord. this was on the 4th of february, 1831. five days later the word of the lord again came to the elders of the church, saying: and ye shall go forth in the power of my spirit, preaching my gospel, two by two, in my name, lifting up your voices as with the voice of a trumpet, declaring my word like unto the angels of god; and ye shall go forth baptizing with water, saying--repent ye! repent ye! for the kingdom of heaven is at hand. and from this place ye shall go forth unto the regions westward; and inasmuch as ye shall find them that will receive you, ye shall build up my church in every region, until the time shall come when it shall be revealed unto you from on high, when the city of the new jerusalem shall be prepared, that you may be gathered in one, that you may be my people and i will be your god. in this revelation instruction was given that no one was to preach or to build up the church of christ without being properly ordained by one having authority; the elders were taught the principles which they should declare, and they were particularly enjoined to teach by the spirit of the lord; and if they received it not, they were told not to teach; the moral law was plainly declared and the dreadful consequence of unchastity was strongly emphasized; he that sinned and repented not was to be cast out; consecration of property to sustain the poor was enforced; home manufacture was encouraged by the requirements that dress should be plain and its beauty the beauty which the saints' own labor gave it; cleanliness was commanded and idleness was condemned; the proper treatment of the sick and the mourning for the dead were made known: that glorious promise--the complete fulfillment of which has been a solace and a source of unbounded joy to the latter-day saints through all the years which have intervened since it was given--was made, "that those that die in me [jesus christ] shall not taste of death, for it shall be sweet unto them;" to those who had various infirmities and had faith, miraculous healing was promised; honesty of dealing was enjoined; instructions concerning the new translation of the scriptures were given; when asked for, revelation upon revelation and knowledge upon knowledge were promised; the converts in the east were to be taught by the elders to flee to the west to escape future trouble: the saints were to receive church covenants sufficient to establish them in ohio and in the new jerusalem; he that lacked wisdom was encouraged to ask and he should be given liberally and without upbraiding; commandments were given respecting fornicators, adulterers, and other transgressors, and the manner they should be dealt with. altogether this was a most important revelation. it threw a flood of light upon a great variety of subjects and settled many important questions. faithful men and women were greatly delighted at being members of a church which the lord acknowledged as his own, and to which he communicated his word through his inspired prophet as he did at this time. while joseph was thus administering among the people, in the same month of february, 1831, the lord commanded him to call the elders of the church together from the east and the west, and from the north and south, to receive in solemn assemblage the pouring out of his spirit upon them. pursuant to this requirement a general conference of the church was appointed to be held in kirtland on the 6th day of june, 1831. at no time during the prophet's career did the care of the poor escape his attention or become a matter of indifference to him. he was a man of large benevolence, and his sympathies were quickly aroused by any tale of sorrow or appeal for relief. in the most busy and trying periods of his life those who went to him for counsel in their troubles, always found him willing to listen, and they were sure to receive encouragement and assistance. to extend comfort to the bruised spirit, and to help the needy and distressed appeared a constant pleasure to him. his hospitality, also, was a marked feature in his character. his house was always open to entertain the stranger. one of the most cherished recollections of many of the old members of the church is the kindness with which they were treated by "brother joseph," and the warm welcome he gave them to his house upon their arrival at kirtland and other places where he lived. in the revelation above referred to the lord said: ye must visit the poor and the needy and administer to their relief, that they may be kept until all things may be done according to my law which ye have received. in other revelations which the lord gave to joseph, frequent mention was made of the poor and the provisions which should be made for their sustenance. before leaving fayette, new york, the church was commanded to appoint certain men to look to the poor and the needy and administer to their relief that they should not suffer. directly after reaching kirtland, joseph received a revelation in which the church was told by the lord to remember the poor and consecrate properties for their support, that every man who had need might be amply supplied and receive according to his wants. again, the command was given to "remember in all things the poor and the needy, the sick and the afflicted, for," the lord said, "he that doeth not these things the same is not my disciple." a clear exposition of the duty laid upon every believer in the gospel as revealed in this last dispensation, if he had been blessed with abundance, to share of his wealth with the poor, was given in a subsequent revelation in the following striking language: wo unto you rich men, that will not give your substance to the poor, for your riches will canker your souls; and this shall be your lamentation in the day of visitation, and of judgment, and of indignation--the harvest is past, the summer is ended, and my soul is not saved! in this way the duty of the saints towards the poor--this practical and essential part of true religion--was deeply impressed upon them and kept constantly before them. in numerous paragraphs of the revelations given to the church during those early days, were the members taught that the lord intended his people to be equal in temporal things--that class distinctions should not exist among them because of the riches of some and the poverty of others. the effect of those early revelations and teachings upon this subject has been visible upon the people from the time they were given to the present. there has been a continual yearning for such a higher life--such a blessed and heavenly condition of society--as the practical adaptation and realization of the truths of the revelations will bring about. amid the dangers with which many of the faithful members have thought the church has been menaced through the increase of wealth of some of their number, they have always been cheered by the assurance that the day was not far distant when the injunction would be carried out, which the lord gave in the days of which we write: "let every man deal honestly, and be alike among this people, and receive alike, that ye may be one, even as i have commanded you." this has been the ideal condition to which all have lifted their eyes. the effect has been that the wide difference which exists in the world between the rich and the poor--with the one class wealthy beyond all safety and reason, and the other class wretchedly poor even to starvation--has always been felt to be terribly wrong and contrary to the will of god. it was this bond of union and mutual help in a temporal sense, established by the command of jehovah, and constantly taught by the prophet joseph and his co-laborers, which enabled the saints through all the succeeding persecutions to move and endure as one family, all suffering measurably alike. since the days of the savior there has never been until joseph smith's time, a system of social life in which honorable poverty received such consideration and such help. concerning the poor at this early day the lord said: they shall see the kingdom of god coming in power and great glory unto their deliverance; for the fatness of the earth shall be theirs. for behold, the lord shall come and his recompense shall be with him, and he shall reward every man, and the poor shall rejoice; and their generations shall inherit the earth from generation to generation forever and ever. the church at kirtland soon began to assume an importance which alarmed its opponents. previous to this time falsehood and persecution had been directed almost entirely against the prophet himself. but as the work extended and the church increased in its membership, the father of lies did not confine his attacks to joseph; he sent forth his countless emissaries to provoke hatred and wrath against the church itself. yet nothing tangible up to this time could be alleged against the prophet joseph or the church which god organized through his instrumentality. here at kirtland, and at this time, however, the foes of truth united in formulating and publishing to the world all the calumnies which their wicked imaginations could devise. none were more active in this infamous business than certain fearful and lying priests and their bigoted adherents; and it is from this fruitful source of accusation and slander that subsequent defamers of the prophet's early life have drawn many of their falsehoods. to the saints, however, there was compensation for these attacks in the word of the lord which they received in plainness and power at this time through the prophet. he was inspired to write many revelations which were of priceless value to the church. principles and doctrines, instructions and warnings, promises and prophecies, were given with a simplicity and clearness suited to the capacity of the humblest understanding, and yet the truths they contained are so sublime as to furnish instruction and food for profound thought to men of the highest attainments and the most extensive cultivation. among several revelations given during this month of march, 1831, there was one of more than ordinary interest to the saints then, and the lapse of time has only added to its importance in the minds of all believers. it was upon that never-failing subject of interest--the second coming of the savior. the signs which should precede his coming and the wonderful manifestations which should accompany it--making the event the most awful and yet the most glorious witnessed since the dawn of creation--were described with divine clearness. in this revelation the lord said: wherefore hearken and i will reason with you, and i will speak unto you and prophesy, as unto men in days of old; and i will show it plainly as i showed it unto my disciples as i stood before them in the flesh, and spake unto them, saying, as ye have asked of me concerning the signs of my coming in the day when i shall come in my glory in the clouds of heaven to fulfill the promises that i made unto your fathers. a rehearsal is then given of instructions and predictions which he gave to his disciples, similar, but in greater fullness to those recorded in the 24th chapter of matthew in the new testament. for the comfort of his ancient disciples he made promises, from which saints in every age can derive satisfaction and hope. he said: and it shall come to pass that he that feareth me shall be looking forth for the great day of the lord to come, even for the signs of the coming of the son of man. * * * but before the arm of the lord shall fall, an angel shall sound his trump, and the saints that have slept shall come forth to meet me in the cloud; wherefore, if ye have slept in peace, blessed are you, for as you now behold me and know that i am, even so shall ye come unto me, and your souls shall live and your redemption shall be perfected, and the saints shall come forth from the four quarters of the earth. then shall the arm of the lord fall upon the nations, and then shall the lord set his foot upon this mount and it shall cleave in twain, and the earth shall tremble and reel to and fro, the heavens shall also shake. * * * for they that are wise and have received the truth, and have taken the holy spirit for their guide, and have not been deceived; verily i say unto you, they shall not be hewn down and cast into the fire, but shall abide the day, and the earth shall be given unto them for an inheritance; and they shall multiply and wax strong, and their children shall grow up without sin unto salvation, for the lord shall be in their midst, and his glory shall be upon them, and he will be their king and their lawgiver. in the months of april and may, 1831, the prophet continued to labor among the people and numerous commandments came from the lord to him and other elders, especially directing their ministrations and constantly resolving their doubts and removing their difficulties. the harvest was being gathered; the saints from new york and other places had come up to kirtland to join with their fellow-worshipers; constant accessions were being made, until on the 1st of june, 1831, a few days preceding the appointed general conference of the church, the congregation of the saints numbered nearly two thousand souls. chapter xvii. fourth general conference--god designates missouri as the place of holding the next conference--transgression of the thompson branch-joseph goes to the place of the new jerusalem. from all the dwelling-places of the saints throughout the land came representatives to attend the fourth general conference of the church. it opened on the morning of the 6th of june, 1831, in kirtland, ohio, under the presidency of joseph smith, the prophet of god. fourteen months had elapsed since the organization of the church, with six members. now the congregation numbered two thousand souls. for the marvelous manifestation of his power which had brought these people to a knowledge of the truth and had enabled them to become the recipients of saving ordinances, the conference offered praise to almighty god. there was a great outpouring of the spirit upon the assemblage, and the lord displayed his power in the firm establishment of his word in the hearts of his children. joseph himself says, "the lord gave us power in proportion to the work to be done." several were selected by revelation and ordained to the high priesthood after the order of the son of god, which is after the order of melchisedec. this was the first occasion this priesthood had been conferred upon the elders in this dispensation. the cause was no longer the work of a single family. its glory, its promise and its tribulation, as it must endure, were shared by a considerable community; but if the saints had been all one family in the flesh, they could not have been more united and harmonious than they were on the occasion of this conference. peace was in the household of faith, and through humility and prayer the blessings of heaven were generally enjoyed. in the midst of the congregation the lord made known, through joseph, that their next conference should be held far away, in the state of missouri, upon the spot consecrated by god unto the children of jacob, the heirs of his covenant. in the same revelation the lord directed the prophet and sidney rigdon to prepare for their journey into the land of zion; promising to them that through their faith they should know the land which was to be forever the inheritance of the saints of the most high. special instructions were also given to others of the elders, commanding them to go forth two by two in the proclamation of the word of god by the way, to every congregation where they could get a hearing. though the western frontier of missouri was their destination, they were commanded to take different routes and not build on each other's foundation or travel in each other's track. at this time the branch of the church in thompson, ohio, fell into darkness, and messengers came to the prophet asking him to inquire of the lord for them. this branch was composed of saints who had moved from colesville, new york, and who had received instructions from the lord, through the prophet at the request of bishop partridge, as to the manner in which they should organize themselves to conduct their temporal affairs. in response to the supplication which joseph addressed to the lord upon this subject, humility and contrition were required from the saints at thompson for their transgression, and they were directed to take their journey into the regions westward, to near the line of the state of missouri and the then indian country. word had been received from oliver cowdery and from parley p. pratt, announcing their ministrations in the west, and giving information concerning the indians or lamanites, who dwelt in the wilderness across the line from missouri. while joseph was preparing to depart on the western journey which he had been commanded to take, william w. phelps, a man of considerable prominence in the church afterwards, came with his family from afar and offered himself to do the will of the lord. he had not yet been baptized, but he was promised the remission of his sins and the gift of the holy ghost by the laying on of hands, if he would submit to the ordinances with the proper feeling, and he was to be ordained to do the work of printing for the church; and for this cause was required to take his journey with joseph and sidney rigdon to the west. it was on the 19th day of june, 1831, that joseph smith departed from kirtland, ohio, to go up into missouri, the place promised as an inheritance for the saints and at which the new jerusalem should sometime be established. the prophet was accompanied by sidney rigdon, martin harris, edward partridge, w. w. phelps, joseph coe and a. s. gilbert and wife. as rapidly as possible they journeyed by wagon and stage and occasionally by canal boat to cincinnati, ohio. from the latter point they went to louisville, kentucky, by steamer, and were compelled to remain there three days waiting for an opportunity to get to st. louis; they reached st. louis by steamer, and there made a brief pause. from this city on the mississippi, the prophet of god walked across the entire state of missouri to independence, jackson county, a distance of nearly three hundred miles as traveled. this journey through the blazing heat of june and july was sweet to joseph. there was a charm about it which lightened toil. the pains and burdens were unworthy of notice in the delightful anticipation of seeing the land for which the lord, as had been shown to him by vision and prophecy, had reserved so glorious a future. he was accompanied by martin harris, william w. phelps, edward partridge and joseph coe; while sidney rigdon and a. s. gilbert and wife went up the missouri river a few days later by steamboat. it was about the middle of july when the prophet and his party reached independence. during the month of their journey joseph had taught the gospel, in the cities, the villages and the country places, in vigor and simplicity. joseph himself says that the meeting with his brethren, who had long awaited his arrival upon the confines of civilization, was a glorious one, moistened by many tears. it seemed good and pleasant for brethren to meet in unity and love after the privations which, for the sake of obeying the commands of god, they had endured since their separation. chapter xviii. on the borders of the wilderness--laying the first log--dedication and consecration of the land of zion and temple site--back to civilization--sign-seeking and violence. when will the wilderness blossom as the rose? when will zion be built up in her glory? and where will thy temple stand unto which all nations shall come in the last days? the cry of the ancient prophets was repeated by the prophet of the last dispensation as he looked out upon the wilderness; and the lord answered the supplication with words of comfort and instruction. in a revelation given immediately after joseph's arrival with his party in july, 1831, the lord designated independence and the lands surrounding as the promised spot, appointed and consecrated for the gathering of the saints. it was the revealed purpose of the almighty to give to his devoted saints an everlasting inheritance in that region. independence was to be the centre place of zion, and the voice of the lord indicated the exact spot upon which he would have a temple erected to his glory. in this revelation the prophet and his brethren were informed, also, concerning the division of lands among the saints, that all might be planted in their inheritances; and special instruction was given to such of the elders as were required to perform special duties. on the first sunday after the prophet reached independence, william w. phelps preached a sermon over the western boundary line of the united states, joseph and the other elders being present. the strangers in the congregation were indians, negroes and many white citizens who dwelt in the borders of the wilderness. before the meeting adjourned two believers were baptized into the church. within a week after this time the members of the colesville branch of the church, who had been instructed to establish themselves in the land of zion, arrived at independence. about the first of august the word of the lord was received, in which was made known many of his purposes concerning this land; that it should be the place upon which the zion of god should stand, and where a feast of fat things should be prepared for the poor. god promised that unto this land all nations should be invited: firstly, the rich and the learned, the wise and the noble; and after that cometh the day of my power; then shall the poor, the lame and the blind, and the deaf, come in unto the marriage of the lamb, and partake of the supper of the lord, prepared for the great day to come. it was in this revelation that the lord made known his will concerning all rightful submission of his saints to earthly powers. he said: let no man think he is ruler, but let god rule him that judgeth, according to the counsel of his own will; let no man break the laws of the land, for he that keepeth the laws of god hath no need to break the laws of the land: wherefore be subject to the powers that be, until he reigns whose right it is to reign, and subdues all enemies under his feet. behold the laws which ye have received from my hand are the laws of the church, and in this light ye shall hold them forth. there was a disposition on the part of many, now that god had raised up a prophet, through whom the word of the lord could be given, to not act upon their own agency, nor even exert their own powers in many directions, without they received a command from the lord, or counsel from his servant to do so. the great anxiety of the people to comply with the will of the lord engendered this disposition. but there was danger of this being carried too far. the prophet could under the inspiration of the almighty, give general laws and counsel for the government and guidance of the church, and as occasion might require, receive special revelations making known to individuals the will of the lord concerning them and their labors. but as the church increased in numbers there was necessarily a limit to this. it was not the design of the lord to keep his people in leading strings; but to develop in them the attributes of deity inherited from himself. it was for them, therefore, to seek for his inspiration for themselves, and to exercise their own faculties ever subject to the general laws which he would give through him whom he had chosen as the leader of his people. upon this subject his word came to the people at this time on this wise: for behold, it is not meet that i should command in all things, for he that is compelled in all things, the same is a slothful and not a wise servant; wherefore he receiveth no reward. verily, i say men should be actively engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness. for the power is in them, wherein they are agents unto themselves. and inasmuch as men do good they shall in no wise lose their reward. but he that doeth not anything until he is commanded, and receiveth a commandment with a doubtful heart, and keepeth it with slothfulness, the same is damned. it was also declared that by the voice of sidney rigdon the land should be consecrated and dedicated unto the lord, and that the temple site should be blessed and set apart. further, the lord commanded that joseph and oliver and sidney, after the conference meeting of the church at independence, should return to kirtland and pursue their work there. this revelation closed with the words: verily, the sound [of the gospel] must go forth from this place into all the world and unto the uttermost parts of the earth--the gospel must be preached unto every creature with signs following them that believe. and behold the son of man cometh. the first log for a house as a foundation for zion, was laid at kaw township, jackson county, missouri, twelve miles west of independence, on the 2nd day of august, 1831. in honor of the twelve tribes of israel, it was carried and placed in position by twelve men, the prophet being one of that number. this act was performed by the saints of the colesville branch, whose settlement in this region had been dictated through revelation by the almighty, and they were directed and assisted in the same by joseph himself. on the same day sidney rigdon offered the dedicatory prayer, in which this was consecrated to be the land of zion, and to be a gathering place of the saints. the promise of that inspired prayer "will yet," according to the words of the prophet, "be unfolded to the satisfaction of the faithful." it seemed to joseph that when the curse should be taken from this land, it would become one of the most blessed places on the face of the earth. on the following day, the 3rd of august, the spot for the temple was dedicated. only eight men were present, but the prophet says that the scene was most solemn and impressive. the elders who were named by joseph as having been so favored as to participate with him in this most important work, were sidney rigdon, edward partridge, w. w. phelps, oliver cowdery, martin harris and joseph coe. the prayer of dedication was offered by the prophet himself; and his promises and supplications to heaven upon that spot have sanctified it for all time, and while earth shall endure. on the fourth day of august, 1831, the fifth conference of the church and the first conference in the land of zion was held at the house of joshua lewis, in kaw township, joseph presided, and nearly if not quite all of the members of the church in that region were present. these events which we have described--the selection and dedication of the centre place of zion and the spot upon which the temple was to be erected, the formal laying of a foundation for the first building, the holding of a conference, and the establishment of some of the saints in the land--attracted but slight attention at the time outside of the little circle of god's people. to merely human eyes, and viewed from the standpoint of men who had no faith in the promises of god, these must have seemed insignificant and, perhaps, contemptible proceedings to be the beginning of such great works as were predicted. but from the day that land was thus dedicated, unshaken confidence in the perfect fulfillment of every promise made concerning it, has filled the heart of every faithful member of the church. towards it the eyes of thousands upon thousands have been directed, around it their dearest hopes for themselves and their posterity have clustered, and their daily prayer has been that the lord would hasten the redemption of zion and build up the centre stake thereof. having fulfilled the requirements of the almighty, joseph and ten companion elders departed from independence landing on the missouri river, for kirtland, ohio. it was on the 9th day of august, 1831, that they started to row down the river with a flotilla of sixteen canoes, carrying themselves and their provisions. the prophet departed on this journey as cheerfully as he had left the land of civilization for the wilderness. if he knew the persecutions and tribulation into which he was advancing, he made no sign to his fellow voyagers. after three days of rowing down the missouri, joseph and sidney and oliver were directed to journey by land speedily to kirtland, while the others were instructed to proceed with the canoes. on the day following this division, the 13th of august, joseph met several elders who were on their way to independence. a meeting was held in which joy abounded. after this the elders parted, the prophet and his two companions continuing their journey and the others advancing toward the land of zion. it was on the 27th day of august, 1831, that the prophet and sidney and oliver reached kirtland. during their eventful absence they had enjoyed the spirit of inspiration to a great extent and had witnessed many manifestations of god's power. their faith had been strengthened, and the purposes of the almighty had been made more clear to their comprehension. they had also gained greater knowledge of the effort which satan was making to hide the light from the eyes of mankind. the lord had said to them: ye are blessed, for the testimony which ye have borne is recorded in heaven for the angels to look upon, and they rejoice for you. after the return of the elders to kirtland the saints sought most earnestly for further instruction concerning zion and the gathering; and joseph received a revelation in which many things were made plain upon these subjects, and they were shown the proper manner of securing the land of zion to the best advantage. there had been some seeking after signs, and the lord said: wherefore, verily i say, let the wicked take heed, and let the rebellious fear and tremble; and let the unbelieving hold their lips, for the day of wrath shall come upon them as a whirlwind, and all flesh shall know that i am god. and he that seeketh shall see signs, but not unto salvation. * * * but behold faith cometh not by signs, but signs follow them that believe. the ensuing few days were spent in earnest labor among the saints in kirtland, many of whom were preparing to go up to zion, hoping to start in the ensuing october. joseph and sidney were making ready to removing to the town of hiram in portage county, ohio, where the prophet intended to re-engage in the work of translating the bible. on the 12th day of september, 1831, joseph departed from kirtland to take up his abode at hiram, and here encountered anew and in violence the malicious spirit which, too often, accompanied those who seek after signs. chapter xix. a methodist priest converted by a miracle--wants power to smite--the prophet at hiram engaged in translating--order for publication of "the evening and morning star"--man-made commandments. joseph had learned and taught to his brethren that the mission of the gospel was to bring peace and salvation to all mankind. he himself ministered in the utmost humility among the saints as well as among strangers, for he was well aware that faith, meekness, patience and tribulation went before blessing, and that god required lowliness of heart before he exalted men; but the lesson which was so plain to him was never learned by some who became associated with the church in that early day. one of the first of those who sought for signs was ezra booth, a man who had been a methodist priest and had become suddenly converted to the gospel by seeing a miracle performed. soon afterwards he asked that he might be granted power of god that he might smite men and make them believe the gospel of christ. his conversion had been by a sign, and he sought to minister by means of signs. he wanted to go forth with the power to bless in one hand and the power to curse in the other, and save souls after a fashion he thought would be successful, and entirely different from the way ordained by the lord. early in the month of september, 1831, ezra booth became disappointed and yielded to the spirit of apostasy. later he wrote a series of false and malignant letters which aroused hatred against joseph and the cause and which culminated in a murderous attack. it was on the 12th day of september, 1831, that the prophet took up his abode with his family at hiram, portage county, ohio, at the residence of john johnson, a member of the church, and father of luke s. and lyman e. johnson, who afterwards were chosen to be two of the twelve apostles. his daughter marinda was the wife of orson hyde, another of the twelve. hiram was about thirty miles in a south-easterly direction from kirtland. his first work was the preparation to continue the translation of the bible. in the meantime, conferences were held and the word of the lord received. at the first conference, held at the house where joseph resided, october 11, 1831, it was decided that william w. phelps should go to missouri, and on his way, at cincinnati, should purchase a press and type for the publication of a paper at independence, to be called _the evening and morning star_. this conference was adjourned until the 25th day of that month, to meet at the house of serems burnett, in orange, cuyahoga county, ohio. during the interval, certain elders were designated and directed to go forth among the other branches of the church and collect means to aid the prophet and sidney rigdon while engaged in translation of the scriptures. at orange, there were in attendance at the adjourned conference twelve high priests, seventeen elders, four priests, three teachers, and four deacons, in addition to a large congregation of other members. while at orange, william e. mclellin, one of the prominent elders, desired the prophet to obtain the will of the lord concerning him. joseph complied, and through the word of the lord which came as an answer to his prayer, william e. mclellin received much encouragement for what he had done; but he was commanded to repent of some things and was warned against adultery, a sin to which, it appears, he was inclined. he was promised great blessings if he should overcome. this instruction, direct from the almighty, seemed to affect him for a time, but the words did not sink deep into his heart, because he soon rebelled and attempted to bring reproach upon the church of christ. he joined with others in whom the spirit of discontent was brooding, to find fault with the revelations of the lord which joseph received. when the prophet returned to hiram, the lord condemned the folly and pride of mclellin and his sympathizers, and said to them that they might seek out of the book of commandments even the least of the revelations, and appoint the wisest among them to make one like unto it from his own knowledge. filled with vanity and self-conceit, mclellin sacrilegiously essayed to write a commandment in rivalry of those bestowed direct from god upon the church. but he failed miserably in his audacious effort, to the chagrin and humiliation of himself and his fellows. the attempt was not without its benefits, however, for the saints were enabled to recognize the difference between the works of god and the presumptuous efforts of men. upon this subject the lord had said that the elders should be under condemnation if they failed to bear record to the truth of his commandments, should the one who attempted to imitate them not succeed in his effort; "for," he said, "ye know there is no unrighteousness in them, and that which is righteous cometh down from above, from the father of lights." the elders obeyed this behest of the lord and declared in strength and power their absolute knowledge that the revelations which had been bestowed upon the church were from god. the prophet held many special conferences during october and november, 1831, with different branches of the church. he also pursued his work of translating the bible, sidney rigdon writing at his dictation. important revelations continued to be received for the comfort of the saints. on the 3rd day of november the commandment now known and published in the book of doctrine and covenants as the "appendix" was given to the prophet at hiram. some of its sublime passages are as follows: hearken and hear, o ye inhabitant of the earth. listen ye elders of my church together, and hear the voice of the lord, for he calleth upon all men, and he commandeth all men everywhere to repent; for behold, the lord god hath sent forth the angel crying through the midst of heaven, saying, prepare ye the way of the lord, and make his paths straight, for the hour of his coming is nigh, when the lamb shall stand upon mount zion, and with him a hundred and forty-four thousand having his father's name written on their foreheads; wherefore, prepare ye for the coming of the bridegroom; go ye, go ye out to meet him, for behold, he shall stand upon the mount of olivet, and upon the mighty ocean, even the great deep, and upon the islands of the sea, and upon the land of zion; and he shall utter his voice out of zion, and he shall speak from jerusalem and his voice shall be heard among all people, and it shall be the voice as of the voice of many waters, and as the voice of great thunder, which shall break down the mountains, and the valleys shall not be found; he shall command the great deep, and it shall be driven back into the north countries, and the islands shall become one land, and the land of jerusalem and the land of zion shall be turned back into their own place, and the earth shall be like as it was in the days before it was divided. and the lord, even the savior, shall stand in the midst of his people, and shall reign over all flesh. and they who are in the north countries shall come in remembrance before the lord, and their prophets shall hear his voice and shall no longer stay themselves, and they shall smite the rocks, and the ice shall flow down at their presence. and an highway shall be cast up in the midst of the great deep. their enemies shall become a prey unto them. and in the barren desert shall come forth pools of living water; and the parched ground shall no longer be a thirsty land. and they shall bring forth their rich treasures unto the children of ephraim my servants. and the boundaries of the everlasting hills shall tremble at their presence. and there shall they fall down and be crowned with glory, even in zion, by the hands of the servants of the lord, even the children of ephraim; and they shall be filled with songs of everlasting joy. behold, this is the blessing of the everlasting god upon the tribes of israel, and the richer blessing upon the head of ephraim and his fellows. and they also of the tribe of judah, after their pain, shall be sanctified in holiness before the lord to dwell in his presence, day and night, forever and ever. and now, verily saith the lord, that these things might be known among you, o ye inhabitants of the earth, i have sent forth mine angel, flying through the midst of heaven, having the everlasting gospel, who hath appeared unto some, and hath committed it unto man, who shall appear unto many who dwell on the earth; and this gospel shall be preached unto every nation, and kindred, and tongue, and people, and the servants of god shall go forth, saying, with a loud voice, fear god and give glory to him, for the hour of his judgment is come; * * * * * and unto him that repenteth and sanctifieth himself before the lord, shall be given eternal life; and upon them that hearken not to the voice of the lord, shall be fulfilled that which was written by the prophet moses, that they should be cut off from among the people. and also that which was written by the prophet malachi: for, behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up saith the lord of hosts, that it shall leave them neither root nor branch. wherefore, this shall be the answer of the lord unto them: in that day when i came unto mine own, no man among you received me, and you were driven out. when i called again, there was none of you to answer, yet my arm was not shortened at all, that i could not redeem, neither my power to deliver. behold, at my rebuke i dry up the sea. i make the rivers a wilderness; their fish stinketh, and dieth for thirst. i clothe the heavens with blackness, and make sackcloth their covering. and this shall ye have of my hand--ye shall lay down in sorrow. behold and lo, there are none to deliver you, for ye obeyed not my voice when i called to you out of the heavens; ye believed not my servants, and when they were sent unto you ye received them not; wherefore they sealed up the testimony and bound up the law, and ye were delivered over unto darkness. these shall go away into outer darkness, where there is weeping, and wailing, and gnashing of teeth. in november joseph arranged the commandments of the lord to the church which he had received, in their proper order, and sent them up into missouri by the hands of oliver cowdery and john whitmer, the purpose being to issue a printed edition of them for their dissemination among the saints. though the translating of the scriptures occupied his attention at this time, yet the prophet was not permitted to confine himself entirely to this labor; he was often required to go out and preach the gospel. sidney rigdon accompanied him, and wherever they went they overcame all opposition, confounding their enemies by a simple declaration of the truth and putting to shame such of the sectarian preachers as opposed them. on the 4th day of december, 1831, while the prophet was at kirtland, newel k. whitney was called by revelation from the lord to be a bishop in that part of the vineyard, and his duties in that important office were specified. ezra booth had succeeded in securing space in the columns of the ohio _star_, in which to publish his slanderous denunciations and falsehoods concerning joseph and the church. in replying to these, and in vindicating the people against them, the prophet and sidney rigdon were closely occupied for some weeks. satan was busy arousing enmity, and he used the apostate booth and others as his instruments to provoke persecution. they were successful in filling the minds of many with darkness and prejudice; but joseph and sidney wherever they appeared were enabled to allay much of the excited feeling of bigotry. at hiram, on the 16th day of february, 1832, the "vision" which is recorded in the doctrine and covenants, section 76--one of the grandest revelations given by god to man, in which the different degrees of glory held in reserve by the almighty for his children and the dreadful fate which awaits the sons of perdition, were described with felicitous clearness--was given to joseph and sidney rigdon. in writing this vision they leave this momentous testimony: and now, after the many testimonies that have been given of him [jesus christ], this is the testimony last of all, which we give of him, that he lives; for we saw him, even on the right hand of god, and we heard the voice bearing record that he is the only begotten of the father- that by him and through him and of him the worlds are and were created, and the inhabitants thereof are begotten sons and daughters unto god. as the numerical strength of the church increased, the lord renewed his instructions concerning the welfare of the poor of his people. in a revelation given in the month of march, 1832, it was declared that a storehouse must be established for the needy among the saints. this revelation also declared the lord's will and purpose to yet establish a city in the land of zion to secure equality of earthly blessings among the saints. the wondrous enlightenment wrought by the revelations and the instructions of the past year had been shared by joseph with his brethren. nor did the knowledge of the great work stop with the prophet and the believers. it extended to the opponents of the almighty's purposes, and they were stirred up to intensity of hate. the wider the influence of the prophet and his mission, the greater the scope of salvation thus ordained, the fiercer flamed out the fire of persecution. the murderous spirit of evil which had followed close upon joseph's footsteps for several years threw its shadow on his humble home at hiram. he had received a letter from missouri announcing the arrival of the brethren at independence and containing a prospectus for _the evening and morning star_, and he was making preparation to visit the land of zion when the fury of mobocratic violence broke loose upon him. during his residence at father johnson's he had held many meetings in the evenings and on the sabbath and had baptized a number of persons. olmsted johnson, a son of father johnson, who had come upon a visit, heard the gospel from joseph's lips; but the young man would not accept it. joseph was led to warn him that if he rejected the truth, and should depart without obeying the requirements of the gospel, he should never return nor see his father's face more in this life. olmsted was obdurate and left hiram for the southern states and mexico. on his way homeward he was stricken with illness in virginia and died there--a literal fulfillment of the warning he had received. ezra booth exerted a baleful influence upon three others of the johnson boys who had already accepted the gospel, and they grew weak in the faith, and finally, together with simonds rider, apostatized and opposed the prophet. chapter xx. a night of fury--the murderous mob at hiram--joseph dragged from his bed, and is stripped, bruised and almost slain by a profane and drunken crowd led by apostates and sectarian ministers. when the prophet went to hiram he carried with him twin children, the offspring of john murdock, which emma adopted when they were nine days old, intending to rear them in place of twin children of her own which had died. these babes were now eleven months old. on the 25th of march they were very ill, and the prophet and his wife were anxiously nursing them and getting only a little broken rest. at a late hour of the night joseph was lying down and slumbering heavily from weariness, when emma heard a gentle tapping on the window. her senses were dulled by sleepiness, and she paid little attention to the noise and made no inquiry nor investigation. a few moments later an infuriated mob burst the door open and surrounded the bed whereon joseph lay in deep slumber. ten or twelve of them had seized him and were dragging him from the house when emma screamed. the cry awakened the prophet, and in an instant he realized his position. as they were taking him through the door he made a desperate struggle to release himself. getting a limb clear for a moment, he kicked one of the mob with such force as to fell the wretch to the ground. but before joseph could bring his superior physical powers to bear, he was confined again within the grasp of numerous hands; and with a torrent of oaths, in which the mobbers profaned the name of deity, they declared that they would kill him if he did not cease his struggles. as they started around the house with him, the mobocrat whom he had kicked came thrusting his bloody hands into the prophet's face and shrieked at him with frightful execrations. then they seized his throat and choked him until he ceased to breathe. when he recovered his senses from this inhuman attack he was nearly a furlong from the house, and there he saw sidney rigdon stretched upon the ground where the mob had dragged him by the heels. the prophet thought that his companion was dead. these fiendish men continued to curse him and to blaspheme the name of deity. they told him to ask his god for help, for they would give him none. they then dragged him nearly another furlong into a meadow and began calling to each other, continuing, however, to utter threats and oaths at him. by this time many additions had been made to their number. one cried out asking if joseph was not to be killed. a group gathered at a little distance to hold a council and fix upon the prophet's fate; while several of their number held him suspended in the air lest his person should touch the ground and thereby give him an opportunity to get a spring and wrench himself loose. after the council was concluded, the leading mobocrats declared that they would not kill him but would strip him naked and whip and tear his flesh. one cried out for a tar bucket, and when it was brought another exclaimed with a wicked oath, "let us tar up his mouth!" they thrust a reeking tar paddle into his face and attempted to force it down his throat, but he kept his teeth tightly clenched. then they tried to force a phial containing aquafortis into his mouth, but it broke between his lips. not content with inflicting all this violence upon the prophet's helpless form, one of the inhuman wretches, as though he was a devil incarnate, fell upon him and began to tear like a wildcat, at the same time screaming with a curse, "that's the way the holy ghost falls on folks!" while the mob were bruising him they mentioned two names that were familiar to him, "simonds" and "eli." after they left joseph, he attempted to rise, but fell back again from pain and exhaustion. he succeeded, however, in tearing the tar away from his face so that he could breathe freely, and shortly afterward he began to recover. arising, he made his way toward a light and found that it was from the house of father johnson where he lived. emma saw his bruised form covered with tar, and thinking him to be fatally mangled she screamed and fainted. securing some covering for his person, the prophet entered the house, and spent the night in cleansing his body and dressing his wounds. before making the assault upon joseph, the mob had locked father johnson in his room. he had called for his wife to bring his gun, saying that he would blow a hole through the door, and at this the mob fled. as soon as he could force an egress, father johnson rushed from the house, seizing a club as he ran. he overtook the party which had captured sidney rigdon, and knocked one man down, and was about to smite another to the earth, when the mob deserted their first victim to attack the heroic old man. this diversion saved sidney only for a brief time. the mob soon returned to him and inflicted serious pain and indignity upon him. they dragged him by his heels and left his head to strike upon the rough and frozen ground. by such barbarous treatment his scalp was lacerated and his body bruised, and he was driven into a delirium. the next morning, being the sabbath, the people assembled at the usual hour of worship. with them came some of the mobbers, simonds rider, an apostate and campbellite preacher, leader of the mob; one mcclentic, son of a campbellite minister; and pelatiah allen, esq., who had given the mob a barrel of whisky to fill them with the devilish daring necessary for their crime. many others of the mob were also in attendance. with his flesh all bruised and scarred, joseph went to the meeting and stood before the congregation, facing his assailants of the previous night calmly and manfully. he preached a powerful sermon and on the same day baptized three believers into the church. this mob was chiefly composed of religious men, principally sanctimonious campbellites, methodists and baptists, besides several apostates from the church. they continued to watch the house of father johnson, and even the death of one of the helpless little children, which occurred on the friday following from the exposures of the night of the attack, could not dissuade the demoniac men from their purpose. indeed, the death of this poor little infant seemed to act upon them like a taste of blood upon a tiger. it drove them to a murderous frenzy. the spirit of mobocracy spread through all that region of country and was particularly fierce at kirtland. sidney rigdon fled to the latter city from hiram, taking his sick family; but after a brief rest was compelled again to flee and went to chardon. the prophet himself remained in hiram during another week. chapter xxi. departure of the prophet from hiram for the consecrated land in missouri--accepted as the president of the high priesthood--returning from zion, an attempt is made to poison him--saved under bishop whitney's administration. on the 2nd day of april, 1832, joseph started from hiram for missouri. he was carried by elder george pitkin in the latter's wagon to stubenville, whence the prophet and sidney, who had joined him in the meantime, took passage on wednesday, the 5th of april, 1832, on board a steamboat for wheeling, then in the state of virginia. after departing from hiram, joseph directed his wife to go to kirtland and await his return; and this she did, finding help and consolation with his friends. from wheeling he soon resumed his journey towards zion, and reached there on the 24th day of april, 1832. two days later, in a solemn assemblage of the church, joseph was sustained as president of the high priesthood. bishop edward partridge extended the right hand of fellowship and recognition to joseph in the office to which he had been elected, and the saints ratified the deed in an impressive and unanimous manner. the prophet found the saints in zion surrounded by people filled with the spirit of murder and rapine, and he sought with all the vigor and faith of his soul to unite the people in the bonds of love and mutual trust and help, that thus they might be enabled to withstand the assaults of their enemies. it was characteristic of him and of the revealed work, that he should teach his brethren at this hour, as always before and always after until the hour of his death, the potency of union. his purpose was then, as ever, to show the saints the strength of a passive defense, coupled with kindness toward all humanity. joseph had the personal strength and courage which, when not controlled by some mighty influence, make a man ambitious to overcome and punish any cruel foe by the arm of flesh, and yet in all his sufferings and ministrations he never advised or permitted any aggression upon the law or any insult to rightful authority. the prophet visited the saints in kaw township and was received with delight. the people there loved him and rejoiced in his presence and in his teachings. on the 1st day of may, 1832, the council of the elders was continued at independence, and the order was made that three thousand copies of the "book of commandments" should be printed. five days later, joseph departed from independence for kirtland in company with sidney rigdon and newel k. whitney. on their return, bishop whitney, while attempting to jump from the coach as the horses were running away, had his leg and foot broken in several places. joseph had succeeded in getting out unhurt, and he took the bishop to a public house at greenville, indiana, remaining with him there while sidney went forward to kirtland. four weeks elapsed and still newel was unable to proceed. several times during that period, when the prophet walked out into the adjoining woods he saw newly made graves; and one day at dinner he was seized with a spasm caused by poison which had been administered to him in his food with murderous intent. he rushed to the door and quantities of blood and poisonous matter gushed from his mouth. the muscular contortion induced by the agony was so great that his jaw was dislocated. when the convulsion had partially passed, he wrenched his jaw back to its place with his own hands, and made his way to the couch of bishop whitney as speedily as possible. the bishop administered to him, and he was healed instantly, although the poison had been so quick and strong in its effect as to loosen the hair upon his head. the prophet felt that they must flee from this spot at once, and asked his helpless brother to promise that he would be ready to start for kirtland the next morning. joseph declared to bishop whitney that if he would agree to this plan a wagon should be in waiting the next morning to transport them to the river bank, where they should find a ferry boat to take them quickly across. on the other side they should meet a carriage ready to convey them directly to the boat landing. here a steamer should be ready to start, and at ten o'clock in the morning they should be steaming up the river. when the prophet was led to make this prediction no arrangements had been made, neither were there any afterwards made by him to carry out this programme of travel. but animated by faith, bishop whitney gave his promise, and joseph remained with him all night. early the next morning they departed, and at ten o'clock, after having found the way opened, exactly as the prophet was led to promise, they were sailing up the river, with the bishop's limb sound enough to bear the journey without pain. it was june, 1832, when they arrived at kirtland, where joseph found his wife awaiting him. chapter xxii. brigham young receives the gospel--his memorable meeting with the prophet--his constant devotion--"that man will yet preside over the church"--a revelation on priesthood--joseph visits the eastern states--his numerous labors--prophecy concerning the civil war--its subsequent fulfillment. while the prophet was on his way to missouri in the month of april, 1832, an event occurred afar off in mendon, monroe county, new york, which was the forerunner of mighty help to joseph and strength to the church. it was the baptism of brigham young on the 14th day of april, 1832, by elder eleazer miller. this destined successor of the prophet had heard and accepted the truth. his sincerity and force of character were visible at his conversion, and after his confirmation at the water's edge as a member of the church of jesus christ, he was ordained on the same day to the melchisedec priesthood. in the month of june when joseph returned to kirtland from missouri he met and gave the hand of fellowship to brigham young, who had journeyed to kirtland to hear the voice of the prophet of god. a most memorable meeting was this of these two men whose names and fame were to become so indissolubly united! of all the men of their generation they were to be the most loved and hated, their words and deeds were to be heralded to every corner of the earth, and, beyond those of all their contemporaries, were to make the deepest impress upon the world. if the fact be not fully recognized and acknowledged to-day, the hour is not far distant when it will be, that joseph smith and brigham young were the two greatest men of their time. providence had assigned each his labor, and each faithfully performed the allotted task. joseph, under the direction of the almighty, marked out the design and laid the foundation deep and strong; and brigham, inspired from the same source, builded upon it carefully and judiciously. the labor of one was designed to be the fitting complement to the other. at this first visit the prophet joseph heard, for the first time, the gift of speaking in tongues. brigham had received this gift, and at a meeting in the evening the spirit rested upon him and he spoke in tongues. the prophet received the gift of interpretation, and he said it was the language spoken by our father adam. the spirit also rested upon him and he spoke in tongues. after this, the gifts of speaking in tongues and interpreting tongues were received and enjoyed by many of the saints at kirtland and elsewhere. from that day joseph and brigham were friends, attached to each other by a tie stronger and closer than that of earthly kinship. from that time on for twelve years brigham gave earnest help to joseph and demonstrated by his consideration and devotion that he knew the authority under which the younger man was acting. there was a time to come when oliver cowdery--the fellow apostle of joseph, who, with him, had received the aaronic priesthood under the hands of john the baptist, and the melchisedec priesthood under the hands of the apostles peter, james and john, heavenly messengers sent expressly to confer these two priesthoods upon them--would waver in his fidelity to the truth and would oppose joseph and leave the church. not many years from the time of which we write sidney rigdon, the trusted counselor, the eloquent spokesman of the prophet, who with him had beheld in vision the glories of the eternal world and borne solemn testimony that he had seen the savior and knew that he lived, would turn his back upon and be ready to desert joseph and to conspire against the church. but not so with brigham young; but not so with the prophet's brother hyrum, and many others less eminent than these two. hyrum smith was the embodiment of unswerving fidelity and fraternal love. ever by his brother's side to aid and comfort him, life had no charms for him when danger threatened the lord's anointed. he had a mother to whom he always rendered dutiful and loving obedience; he had a wife and children upon whom he lavished a wealth of affection; he had brothers and sisters to whom he was kind, considerate and helpful; but for his brother joseph he had a love which over-mastered all these affections; it surpassed the love of woman. when death stood in the pathway and menaced with its fearful terrors joseph and those who stood by him, the prophet besought hyrum to stand aside and not accompany him. but, however obedient he might be to the slightest wish of his brother in other directions, upon this point he was immovable. if joseph died, they would die together. as in his life, so in his death, hyrum smith exhibited the perfection of human love. with similar fidelity and unshaken integrity brigham young, from the time of this meeting in kirtland, cordially sustained the prophet joseph in all his ministrations up to the day of his martyrdom. many times during the ensuing twelve years, and especially during the great defection and apostasy at kirtland, he had occasion, because of his devotion to joseph, to exhibit the decision of character and moral courage for which he was so distinguished in after life. when hesitation and doubt were far too common, and many leading men faltered and fell away, brigham stood in the midst of the storm of opposition like a tower of strength. the remark which he made concerning some of his brother apostles at nauvoo, after the death of the prophet joseph, when he said "their hands had never trembled and their knees had never shook in maintaining and defending the principles of righteousness" applied with peculiar significance to himself and his own past connection with the work of god. but it was not in joseph's lifetime alone that brigham manifested his admiration for and devotion to his great friend. during the long period--thirty-three years--which he outlived the prophet (when a common man under his circumstances might have been tempted to criticise the acts or peculiarities of his predecessor, or to contrast his own management of affairs with that of joseph's) no one ever heard a word drop from his lips that was not worthy of the two men. his own success and great and world-wide prominence never diminished nor obscured the deep-rooted love and loyalty he felt towards the man whom god had chosen to hold the keys of this last dispensation and to be his file-leader in the priesthood. it appears that the prophet must have had something shown to him on this occasion concerning the future of brigham young; for heber c. kimball and joseph young, who both accompanied brigham to kirtland, each testified in his lifetime that the prophet joseph said to those who stood around him, "that man," pointing to brigham young who was a little distance off, "will yet preside over this church." levi w. hancock, also, frequently testified that he heard the prophet make this same statement concerning brigham. in july joseph was gratified to receive the first number of _the evening and morning star_ from independence. light was already beginning to radiate from the land of zion. a few weeks later elders began to come in from their missionary labors in the eastern states. their reports were interesting, as from them could be gathered the nature of the difficulties to be contended with in bringing the people to a knowledge of the truth. the importance of this missionary work was apparent. the message which the lord had given to his servants had to be declared to all people. the prophet sought for definite instructions concerning this labor. on the 22nd and 23rd of september, 1832, he received the word of the lord defining some of the powers of the priesthood and giving consolation and strength to such as should be called to go forth in the ministry. let no man among you * * * from this hour take purse or scrip that goeth forth to proclaim this gospel of the kingdom. * * * and whoso receiveth you, there i will be also, for i will go before your face: i will be on your right hand and on your left, and my spirit shall be in your hearts, and mine angels round about you to bear you up. * * * search diligently and spare not; and woe unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me. for i the almighty have laid my hands upon the nations, to scourge them for their wickedness: and plagues shall go forth, and they shall not be taken from the earth until i have completed my work, which shall be cut short in righteousness, until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying- the lord hath brought again zion, the lord hath redeemed his people, israel, according to the election of grace, which was brought to pass by the faith and covenant of their fathers. the lord hath redeemed his people, and satan is bound and time is no longer; the lord hath gathered all things in one; the lord hath brought down zion from above. the lord hath brought up zion from beneath. the earth hath travailed and brought forth her strength; and truth is established in her bowels; and the heavens have smiled upon her; and she is clothed with the glory of her god; for he stands in the midst of his people; glory, and honor, and power, and might, be ascribed to our god; for he is full of mercy, justice, grace and truth, and peace, for ever and ever, amen. * * * * * * go ye forth * * reproving the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days; for, with you, saith the lord almighty, i will rend their kingdoms; i will not only shake the earth, but the starry heavens shall tremble; for i, the lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that i am, and that i will come and reign with my people. early in the month of october the prophet departed with bishop whitney for the eastern states, and made hurried visits to the cities of albany, new york and boston, returning to kirtland on the sixth day of november, 1832. three days previous to the latter date, on november 3rd, a son was born to him, whom he named joseph. to one not divinely sustained the burden of work now laid upon joseph would have been oppressive. the little time he could snatch from the labors of the ministry was devoted to diligent labor upon the translation of the bible; and in addition he was planning for the further progress of proselyting work and for the upbuilding of zion, in missouri. upon this latter subject he bestowed much anxious thought. he communicated with the elders there by letter, and gave them careful instruction concerning the distribution of inheritances to the saints and the general management of affairs in that land. on the 25th day of december, 1832, the following revelation and prophecy were given to joseph, at kirtland, ohio: verily, thus saith the lord, concerning the wars that will shortly come to pass, beginning at the rebellion of south carolina, which will eventually terminate in the death and misery of many souls. the days will come that war will be poured upon all nations, beginning at that place; for behold, the southern states shall be divided against the northern states, and the southern states will call on other nations, even the nation of great britain, as it is called, and they shall also call upon other nations, in order to defend themselves against other nations; and then war shall be poured out upon all nations. and it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshaled and disciplined for war; and it shall come to pass also, that the remnants who are left of the land will marshal themselves, and shall become exceeding angry, and shall vex the gentiles with a sore vexation; and thus, with the sword, and by bloodshed, the inhabitants of the earth shall mourn; and with famine, and plague, and earthquakes, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth be made to feel the wrath, and indignation, and chastening hand of an almighty god, until the consumption decreed hath made a full end of all the nations; * * * wherefore, stand ye in holy places, and be not moved, until the day of the lord come; for behold it cometh quickly, saith the lord. amen. this revelation was made known at that time to the saints and was a subject of constant remark in the church; in 1851 it was published to the world and obtained a somewhat wide circulation. nearly twenty-nine years after its date, its wondrous fulfillment began when the first gun was fired at fort sumter, south carolina. since that time wars and rumors of wars have prevailed throughout the world. peace has fled, and in view of all the lord has said, it is not too much to expect it has fled no more to return till the reign of righteousness shall begin. it is strange that the solemn warning uttered by joseph in 1832 should have gone unheeded. his prophecy was not without its purpose. the lord inspired his mind with visions of the future and with power to view the paths by which the nation might escape the impending disasters, but like other parts of his message of salvation to the human race this warning also was rejected. chapter xxiii. organization of the school of the prophets--the translation of the scriptures--the word of wisdom revealed--joseph selects counselors-the savior and angels appear after the ordination--lands purchased in and around kirtland. the warnings, of which he had been the chosen proclaimer to the world, imbued the prophet with a sense of mankind's physical danger, as he had formerly been made to understand their spiritual jeopardy; and we find from all his writings and utterances of this period that he repeated often and in various ways the message of alarm. it was a busy winter of 1832-3 for joseph. he organized a school of the prophets, wherein such of the members of the church as held the melchisedek priesthood and were worthy were permitted to assemble and receive instruction day by day in the things of god. he continued his translation of the scriptures; he directed letters to the saints in zion, exhorting them to repentance, to faithfulness and purification, admonishing them of the punishment in store for workers of unrighteousness; and he sat in many conferences in which the gifts of the gospel were made manifest in recognition and blessing of the humility of the people. on the 22nd day of january, 1833, there were many manifestations of the holy spirit at a conference at kirtland. the prophet and many of his brethren of the higher priesthood, together with several other members, both men and women, spoke in tongues. the restoration of this gift to man gave great joy to those who received it; but the gift of speaking in tongues was esteemed by the saints of that early day as a reward to patient trust and meekness and not as a necessary sign or proof of truth. on the second day of february, 1833, the prophet completed, for the time being, his inspired translation of the new testament. no endeavor was made at that time to print the work. it was sealed up with the expectation that it would be brought forth at a later day with other of the scriptures. joseph did not live to give to the world an authoritative publication of these translations. [1] but the labor was its own reward, bringing in the performance a special blessing of broadened comprehension to the prophet and a general blessing of enlightenment to the people through his subsequent teachings. the lord revealed his purpose in this matter when he said to joseph at a later time: and, verily i say unto you, that it is my will that you should hasten to translate my scriptures, and to obtain a knowledge of history, and of countries, and of kingdoms, of laws of god and man, and all this for the salvation of zion. [2] on the 27th day of february, 1833, the prophet received the revelation known as the word of wisdom, warning the people to abstain from impurities and grossness in their food and drink, and promising them rich blessings of physical strength and protection from the power of the adversary as a reward for their obedience. the requirement of bodily pureness, to be gained by clean and wholesome living, was not more directly made upon the children of israel anciently than upon the latter-day saints through the prophet joseph. this revealed word of wisdom embodies the most advanced principles of science in the condemnation of unclean or gluttonous appetites; and if it were implicitly obeyed by the human family, it would be a power to aid in a physical redemption for the race. its delivery to joseph marks another step in the divine plan for man's eventual elevation to divine acceptability--a plan which had already proved itself of heavenly origin by its sublime character. and now we are brought to the time when the lord designed that the authority and power of the presidency of the church should be shared by others and should be conferred upon them by joseph. an intimation concerning the first presidency of the church was given in a revelation which the prophet received in march, 1832, in which frederick g. williams was called of the lord to be a counselor to joseph. in previous revelations, also, mention was made by the lord of the first presidency of the church, and some of the duties which belonged to that body. but it was not until the 8th day of march, 1833, that the lord revealed his further will concerning this organization. at that time two men were designated to be associates of the prophet--to be his counselors and members with him of the first presidency of the church. they were sidney rigdon and frederick g. williams, and on the 18th day of march, 1833, in the school of the prophets, at kirtland, obedient to the revealed word, joseph ordained these men to this office, to take part with him in bearing the burden of the kingdom of god, and to assist in the presidency of the high priesthood. in this way was the first presiding quorum formed to administer in the church; and it was not dissolved during the prophet's life. but when the frightful deed at carthage took place in after years, the lord had provided an authority, equal in power to the complete first quorum, to hold the gifts and to carry the responsibility of the work. joseph's glad submission to the will of the lord respecting the distribution of authority is sufficient proof of his unselfishness. and the conception of this plan for the guidance of the church proves that the system had its origin beyond and above the petty ambitions of humanity. sidney rigdon and frederick g. williams, with the successors of the latter as counselors, ever received proper consideration from joseph; and though often they were a thorn in the flesh, because of their own ambitions or misdoings, he bore with them patiently, knowing that they were the chosen of the lord, and forgave their failings as willingly and as humbly as he besought forgiveness of his own frailties. the prophet was never more watchful of his own ordained prerogatives than of the power similarly conferred upon his brethren. he showed by his example to the saints then and for all time how a man could defer to proper authority without cringing to his fellow man. the full beauty of the organization and the means by which the authority of the priesthood would be perpetuated in the church was not made fully known at that time. it came later, notably when the quorum of apostles was organized. but this creation of the first presidency was of great moment in demonstrating the exalted nature of his calling, and the lord blessed it in the eyes of the assembled priesthood. on the occasion when the ordination was solemnized, the sacrament was administered by the prophet under the promise that the pure in heart should see a heavenly vision; and after the bread and wine had been partaken of in prayer and humility, the savior appeared before their eyes, accompanied by concourses of holy angels. it was thus that the faithful were comforted in their meekness and blessed in their devotion. while looking forward to the building of zion in missouri, it was still deemed necessary for the saints to have a resting place for some time to come in kirtland. and very soon after the ordination of sidney rigdon and frederick g. williams, a council of the priesthood was called, by which it was decided to purchase lands in and around kirtland for the use of the saints upon which they were to be established. this plan was not vacillation, however it might have seemed at that time to an unbeliever. nor was it without its accomplishments and great benefits. hopeful as joseph and the saints were to perform the work of establishing the center stake in jackson county, and earnest as they were in their endeavor, the administration of ordinances, the endowment of the worthy saints, and the ministration of heavenly beings, which afterwards took place in the temple at kirtland, would necessarily have been delayed if the sole effort had been to erect a temple in missouri; because the hatred against the truth soon became so violent there that the fulfillment of this purpose was, for the time, impossible. but while kirtland was being strengthened and plans were being made to beautify the city and to enrich it for the benefit of the saints, zion in missouri was also coming under the good influence. joseph was gratified to learn that every dissension among the elders and members in jackson county had ceased and that all was peace within that branch of the church. there had been no serious difficulties, but so far removed from his direct guidance, some of the traveling elders had exalted their own authority to conflict with that exercised by the resident presidency in zion and misunderstandings ensued. this had all been corrected after joseph had sent an epistle to the saints in that region, and with the opening of april, 1833, there was much joy and hope at kirtland, and much union and love in jackson county. later in the spring and in the early summer of 1833, revelations were received concerning the erection of a temple at kirtland, and with this and attendant work the prophet was constantly engaged. footnotes 1. we have heard president brigham young state that the prophet before his death had spoken to him about going through the translation of the scriptures again and perfecting it upon points of doctrine which the lord had restrained him from giving in plainness and fullness at the time of which we write. 2. doctrine and covenants, section xciii, verse 54. chapter xxiv. threats of a mob of three hundred at independence--purity required of church members--excommunication of dr. p. hurlburt--his threats against the prophet--pixley joins the mob--his malicious falsehoods-meeting of a base element--wicked determinations--destruction of the saints' printing establishment--w. w. phelps driven from home--bishop partridge and elder allen tarred and feathered--"you must leave the country"--another meeting of the enemy--the saints agree to leave jackson county. eighteen hundred years after the crucifixion of our savior, his church in this last dispensation celebrated the third anniversary of its establishment. the ceremonies took place on the 6th day of april, 1833, on the banks of the big blue river in the western part of jackson county, missouri. few as were the saints then gathered in the land zion, the event was impressive in its solemn recall of the past, and sublime in its exalted promise for the future of christ's people. joseph himself was not there; but eighty men who had received the priesthood and also many other members of the church were present to enjoy this reawakening in modern times of the power of the son of god. this was not to be the only reawakening. the spirit of insensate murder which jesus had encountered and which had culminated on calvary was aroused in all its intensity against these his humble and chosen followers in the latter days. in the same month which witnessed the glorious reunion of the saints, a mob, consisting of three hundred men, congregated at independence and swore with much blasphemy to drive the people of god from their homes in that region and to destroy that branch of the church. news of these dreadful threats was brought to the leading elders at independence; and in solemn assemblage they prayed that god would stay the hand of the wicked. the supplication was granted for a time; and the drunken rabble became filled with mutual hatred and distrust, so that they scattered from the meeting and carousing place, mingling with their maledictions against the saints much vile language and many execrations concerning each other. when the prophet learned of these manifestations in jackson county, he was filled with much concern for his brethren; but his duty as commanded by the lord required for a time his presence at kirtland and in the east. and at kirtland, despite the poverty of the people and the menace made by a wicked world against them, preparations were made to build the house unto the lord as required in the revelations. the spirit of persecution which raged was doubtless permitted, if for no other reason than that it had the effect to purify the church, and the members were also admonished thereby to sweep all unworthiness from their midst and to exclude from church membership all wilful and persistent wrong-doers. few and poor as were the saints, it was the rule that no man, whatever his attainments or wealth, should retain his fellowship if his conduct proved that his soul was vile. it was not and is not now the practice of the latter-day saints to cover the sins of their members from the gaze of an unbelieving world, and to harbor the wrong-doer rather than to subject the entire body to the reproach of scoffers. with charity such as christ commanded for all the frailties of a humanity struggling toward goodness, the church has ever been an uncompromising punisher of wilful wickedness. in june, 1833, one doctor p. hurlburt was tried by the council of high priests upon a charge of impure conduct with women while acting as a missionary in the east; and although he contested the case, as he desired for his own selfish purposes to continue for a time in relation with the church, his guilt was fully established, he was cut off and the world was warned against him as an insidious enemy of female chastity. this man hurlburt, being filled with hatred by the exposure of his true nature, showed himself a vindictive enemy of the prophet and the church, and in later times his name became associated with the notorious spaulding story, and with threats and attempts upon joseph's life. it was by such men, dishonorable apostates, suborned and aided by a jealous clergy, that the early falsehoods were propagated and the early persecutions were incited against the church which would not condone their impurities. and it is the wicked untruth, started in that age and added to by the same class of men in later times, which is circulated to-day and which deceives the world concerning a people whose sole desire is to live in purity and in peace with all mankind. it was then, as it is now, noted that, in many instances, the charges against latter-day saints have varied according to the varied character of their originators. men whose profession is divining for money, whose trade is deceiving human souls to gratify their own avarice, joined in the cry that joseph smith and his fellow apostles were selfish seekers after the things of this world. men whose souls felt no repugnance to the butchery of defenseless men, pure women and innocent little children originated the awful lie that murder was practiced and condoned by this church. impure wretches, looking with lustful eyes upon females, originated the untruth that woman was degraded and her virtue held in light esteem by the latter-day saints; and among the most prominent persecutors and prosecutors of this people have been lechers. dishonest and disreputable men circulated the absurd falsehood that joseph smith and his followers sought to despoil others of their possessions instead of acquiring homes by the labors of their own hands. it is one of the most peculiar experiences of the saints that in most instances the charge brought against them has been one of which the originator would himself be glad to be guilty. so it was at independence in the summer of 1833. the first effort of the mob failed. they lacked a leader sufficiently base to unite them in their plans for robbery and murder. but in july of that year a man named pixley, a paid agent of a sectarian missionary society, was dwelling in that region under the pretense of helping the indians to the light of christianity. he defamed the saints to their fellow citizens of missouri and sent malicious lies to the eastern states to stir up the older communities of the nation to a feeling of dislike. he misrepresented the saints to the indians and to the wilder white men of the border, with the hope to inflame these ungoverned and lawless people to attack and destroy the little handful of church members. the number of the saints in the center stake of zion at this time was twelve hundred. they were law-abiding and industrious. but they were intent upon the work commanded of the lord, and they did not assimilate readily nor join in unworthy pursuits with the surrounding people, white and red and black. this self-isolation or exclusiveness constituted their sole offense. it is not surprising that the saints should have striven to keep their skirts clean from close contact with the vicious element abounding there, nor that this same vicious element should have been easily aroused against a people so singular in their demeanor, and so unworldly in their lives and aspirations. pixley, himself the teacher of a false religion, proclaimed against joseph smith as a false prophet. pixley, himself the leader of deceived converts, proclaimed against the saints as deluded followers. pixley, himself a dishonest creature, proclaimed that the purpose of the saints was to steal the possessions of other settlers, to steal their negroes, or to incite them to run away. the latter-day saints were men from the eastern states--yankees--and consequently open to the suspicion of being abolitionists. in upper missouri in those days no charge could be made that would arouse more intense hatred and violence than that of being an abolitionist. the mere whisper of such a suspicion was sufficient to inflame anger and arouse a mob. by such cries, pixley and others of his kind induced every dissolute idler in that region to join in an onslaught for plunder. they all hoped to safely annihilate the church and to seize the lands of the saints under cover of a pharisaical cry, "false prophets, deluded followers, idle vagabonds, land thieves!" with this man pixley were united professed ministers of the gospel, officers of the law, politicians and many individuals of less personal importance if not less vindictiveness. they succeeded in so exciting the public mind that a mass meeting to devise some unlawful plan against the saints was held at independence, on the 20th day of july, 1833, at which a great horde of five hundred persons were in attendance. not only were the scum of that wild region gathered, but men holding high official positions were also present, for individuals with political aspirations are often ready to join the lowest and most depraved in any popular movement. amazing as it may seem, lieutenant-governor lilburn w. boggs, the second officer of the state of missouri, was personally cognizant of the proceedings and aided every movement against the saints. colonel richard simpson was chairman of the meeting, and james h. flournoy and colonel samuel d. lucas were secretaries. a committee appointed for the purpose prepared and presented a manifesto, which was adopted by the meeting. it denounced the saints for their poverty and for their peculiar religious belief, but it did not dare to charge a single specific violation of law against them. it closed with the declaration that no latter-day saint should in future be permitted to settle in jackson county; that such as then resided there should remove; that the _evening and morning star_ should no longer be published, and the business of printing by the saints should be discontinued in that county; and "that those who failed to comply with this requisition are to refer to those of their brethren who have the gift of divination and of unknown tongues to inform them of the lot that awaits them." not a single voice was recorded against the adoption of this infamous edict. it was unanimously accepted; and immediately a committee of thirteen persons was appointed to see that the decree was enforced. the space of two hours was allowed by the meeting for the delivery of the terms of this manifesto to the presiding officers of the church, for their answer to this demand, and for the return of the committee to the meeting. scant time, indeed, for the expatriation of twelve hundred law-abiding men, women and children! the saints asked for delay for a pitiful ten days, in which to consider the awful decree. the answer was, "fifteen minutes are enough." the mob were terribly, murderously earnest. when the committee returned to the re-convened meeting after a lapse of that brief two hours, they reported that the leaders of the saints and the editor of the paper had asked time for consultation, not only among themselves but with their fellow believers and the presidency of the church in ohio. a yell of hate greeted this announcement, and the meeting instantly and unanimously resolved to wreak instant vengeance upon the saints and the paper. headed by a red flag to signify their bloody purpose and their defiance of law, they rushed upon their prey. the house of william w. phelps, the editor, containing the printing establishment, was razed to the ground. his press and type and other materials were seized and carried away by the mob. the papers and books were destroyed, and the family and furniture of the editor were cast off the premises. an infant child of elder phelps was dangerously ill in his wife's arms, but mother and babe were thrust out as brutally as the rest. an attack was made upon the store for the purpose of plundering it, but the mob was induced to forego their purpose to engage in more sanguinary delights. bishop edward partridge and charles allen were stripped and tarred and feathered, because they would not deny the truth nor agree to leave the county at once. with the tar was mixed some powerful acid which burned their flesh frightfully. several of the brethren were threatened with whipping and even worse. but it was growing dark and the mob concluded that enough had been done for one time; so the mass meeting, which this inhuman rabble was called, adjourned for three days until the 23rd of july, 1833. and lilburn w. boggs addressed some of the saints saying, "you now know what our jackson boys can do, and you must leave the country." even a greater number of people assembled on the 23rd of july, as agreed, to renew the persecution of the poor saints. a new committee was appointed to consult again with the presiding officers of the church; and, not being entirely dead to humanity, this committee agreed to give the saints time--one half until the 1st day of january, 1834, and the remainder until the 1st day of april, of the same year, in which to remove themselves from jackson county. further, it was settled that the _star_ was not to be again published nor a press set up by any latter-day saint in the county, and that any members of the church then journeying toward jackson county should be stopped on the road and only permitted to have a temporary shelter until such time as all the saints could remove from jackson county to some new gathering place. a solemn pledge was given by the committee that, meanwhile, the people should not be again assailed. the mass meeting, upon receiving this report, ratified it in a formal manner. concluding that their great mission--to which they had devoted "their bodily powers, their lives, fortunes and sacred honors"--had been accomplished the rabble adjourned _sine die_. [1] oliver cowdery was at once dispatched to kirtland with full information. when the prophet joseph heard of this wanton attack upon the church and the sad situation of the people at independence, he wrote, "man may torment the body; but god in return will punish the soul." footnotes 1. see note 3., appendix. chapter xxv. the corner stone of the kirtland temple laid--a printing establishment opened--the prophet's mission to canada--a minister's opposition-baptisms--persecutions at kirtland--wilford woodruff receives the gospel. no work of murderous mobs or judicial persecution has ever been able to stay the cause inaugurated under divine direction through joseph smith. at the very hour when the mob, on the 23rd day of july, 1833, were issuing their mandate of exile to the saints in jackson county, the cornerstone of the lord's house in kirtland was being laid according to the order of the holy priesthood of christ. it was not that the purpose had shifted, that the center stake was to be removed from missouri to ohio. the command had been given; it will not be annulled. but long before manifestation of mob violence in jackson county, the lord had directed the building of a temple at kirtland and the establishment of a stake of zion there. and while the future, to human appearance, seemed to be growing darker and darker, joseph received a revelation in which the lord declared his immutable covenant that the saints should be rewarded and blessed according to his promise, and that their afflictions should eventually be turned to their everlasting good. and, while the wickedness of the mobs in missouri was still agitating the hearts of joseph and the saints and making the weak among the people to tremble and the strong to feel deep indignation, the lord commanded his saints to renounce war and proclaim peace and to bear afflictions patiently, until the third time of their being smitten by the wicked. he promised them that whoso should lay down their life in the cause of christ should find it again, even life eternal. on the 11th day of september, 1833, a council under the presidency of the prophet was held in kirtland, and it was decided that a printing establishment should be opened there for the publication of the persecuted _evening and morning star_ and for a new paper to be called the _latter-day saints' messenger and advocate_. about the same time elders orson hyde and john gould were sent to jackson county as messengers from the first presidency to the missouri saints in their tribulation. the prophet felt that the field of souls was white for the harvest and that it was incumbent upon him to thrust in his sickle and gather the honest-in-heart. on the 5th day of october, 1833, he departed from kirtland upon a missionary journey to canada, in company with sidney rigdon and freeman a. nickerson. at various places on the road, they stopped and proclaimed the word of the lord unto the inhabitants. in some villages they found already members of the church. in others they found god-fearing men and women who were praying for light and were willing to obey when the simple gospel was presented before the eyes of their understanding. on the 12th day of october they had arrived at perrysburg, new york, where they halted for a little time. here the prophet received a revelation in which the lord instructed him that zion must be chastened yet for a season, although she would finally be redeemed. when they reached lodi, new york, they preached in the evening and made a further appointment for the day following at a presbyterian meeting house, the use of which had been promised to them. but when many people had assembled outside the hall to hear joseph, they were refused admission by the jealous sectarians in charge, and the indignant congregation went home in great confusion. on the 17th day of october the prophet and his companions reached the home of freeman a. nickerson at mount pleasant in upper canada; and at this place and the adjoining town of brantford and the villages of colburn and waterford they held several meetings which were blessed by a great outflow of the spirit of god and by the presence of many honest-hearted people. upon one occasion at colburn they were beset very tumultuously at one of their meetings by a wesleyan methodist, who was determined that the assembled people should not hear the gospel. but his own lack of logic and courtesy injured himself rather than the persons against whom his violent efforts were directed. on the 26th day of october, after preaching to a large congregation at mount pleasant, joseph baptized twelve persons, and on each of the two following days he baptized two persons, all of whom were confirmed as members of the church. the prophet also ordained e. f. nickerson to be an elder; and he gave much instruction to the newly-converted saints concerning the truth and the constant necessity for watchfulness and humility. this labor made a considerable opening in this region for the further preaching of the truth. it was not, however the first proclamation of the gospel in canada, because as early as july 20th of the same year, 1833, elder orson pratt had preached to the people in patten. on the 29th day of october the prophet and his companions departed from mount pleasant for kirtland; and on monday, the 4th day of november, the prophet reached his home and found his family in peace, as had been promised in the revelation given to him at perrysburg. the inhabitants of geauga county, ohio, in which kirtland was situated, began now to partake of a persecuting and mobocratic spirit, and threatened the saints resident there with similar afflictions to those which had been visited upon their brethren in missouri. the prophet knew of the hate that was hanging around him, but he calmly viewed the situation, and in writing to bishop partridge at clay county, missouri, under date of december 5th, 1833, he said: the inhabitants of this county threaten our destruction, and we know not how soon they may be permitted to follow the examples of the missourians; but our trust is in god, and we are determined, by his grace assisting us, to maintain the cause and hold out faithful unto the end, that we may be crowned with crowns of celestial glory, and enter into the rest that is prepared for the children of god. on the 16th day of december, 1833, the lord revealed to joseph the divine purpose concerning the saints in missouri, saying, i, the lord, have suffered the affliction to come upon them, wherewith they have been afflicted, in consequence of their transgressions; yet i will own them, and they shall be mine in that day when i shall come to make up my jewels. therefore, they must needs be chastened and tried, even as abraham, who was commanded to offer up his only son; for all those who will not endure chastening, but deny me, cannot be sanctified. * * * * * and they that have been scattered shall be gathered; and all they who have mourned shall be comforted; and all they who have given their lives for my name shall be crowned. therefore, let your hearts be comforted concerning zion; for all flesh is in mine hands; be still and know that i am god. zion shall not be moved out of her place, notwithstanding her children are scattered; they that remain, and are pure in heart, shall return, and come to their inheritances, they and their children, with songs of everlasting joy, to build up the waste places of zion. and immediately after the revelation was received the prophet sent william pratt and david w. patten, as messengers to the scattered saints of missouri to give them words of comfort and instruction. early in the month of december, 1833, bishop newel k. whitney and oliver cowdery had brought to kirtland a new printing press, and on the 18th day of the month a printing office in kirtland was dedicated to the lord and his purposes, and oliver cowdery began the publication of the _evening and morning star_, which had been cast out of missouri. on the day that joseph dedicated the printing establishment to the service of the lord, his father, joseph smith, senior, was ordained to be the patriarch to the whole church. on that day joseph wrote: and blessed is my father, for the hand of the lord will be over him, for he shall see the afflictions of his children pass away; and when his head is fully ripe, he shall behold himself as an olive, whose branches are bowed down with much fruit; he shall also possess a mansion on high. in view of all that has since occurred, it is a remarkable fact, that the prophet recorded in his journal of the 31st of december, 1833, the fact that "wilford woodruff was baptized at richland, oswego county, new york, by zera pulsipher." and this was before the prophet and the future apostle and president had ever met in the flesh. this is not the only mention of wilford woodruff in joseph's dairy prior to their meeting. in one place the prophet notices that wilford had been ordained a teacher. it was the 25th day of april, 1834, when wilford woodruff visited the prophet at kirtland, and from that time on until joseph's death they were intimately associated. it was clear that joseph felt the staunch worthiness of his young brother, and in relying on him the prophet was leaning upon no weak or broken reed, for wilford woodruff had been and had ever shown the fidelity of a saint and the integrity and power of an apostle of jesus christ. he was one of the most faithful of all the men who were gathered near to the prophet's person to share his trials and his confidences. wilford woodruff never made any attempt to cultivate showy qualities, and yet he was always marked among his fellows; his characteristic humility and unswerving honesty being sufficient to attract the attention of all who had known him. his is another of the names to be recorded with that of joseph, and it is worthy to stand side by side with the names of brigham young and john taylor, for he was as loyal to them as he and they were to joseph, the first prophet of this dispensation. chapter xxvi. the jackson county persecutions--appeal to governor dunklin--his timid reply--heartless drivings--a brutal murder--boggs allows the mob to organize as a militia--pitcher placed in command--certain men taken in custody by the mob--settlement in clay county--court of inquiry. "be still and know that i am god." these are the words with which the almighty answered joseph when he importuned heaven concerning the woes of the saints in missouri. and so he was wont to solace himself and his brethren with the remembrance of the revealed word that "after much tribulation cometh the blessing." how many years of the people or days of the lord must elapse before the saints would be planted in power in zion, the prophet could not learn; but this he did know that after her term of affliction and purification had passed she would be redeemed and beautified, and this is the promise that he uttered to his brethren in kirtland and wrote to the saints in missouri. while joseph had been traveling in the missionary field, momentous events took place in the far west. the truce which the mob had made, the mob had broken. assaults upon the houses of the saints were of constant occurrence. satan was not satisfied that the people of the lord should peacefully migrate with their few possessions into some other region, and the more turbulent spirits in the rabble began to threaten the lives of leading men at independence and to declare that all of the people--men, women and children,--should be whipped out of the county. an attempt was made to establish a colony in van buren county, in the south. some of the saints settled there and began to labor diligently in the fields, but the spirit of mobocracy had spread, and a mob rose in arms, threatening to drive the saints farther into exile. on the 28th day of september, 1883, a petition was addressed to his excellency daniel dunklin, governor of the state of missouri, by the persecuted people in jackson county; and it was carried to the executive office in jefferson city by elders orson hyde and william w. phelps. in this eloquent document a recital was made of the woes to which the people had been subjected, of the patience with which they had borne these outrages, of the utter subversion of the principles of law and humanity, and of the participation in these outrages by leading men in the state, civil and military officers, politicians and preachers. the final appeal in this petition was as follows: knowing, as we do, that the threats of this mob, in most cases, have been put into execution, and knowing also that every officer, civil and military, with a very few exceptions, has pledged his life and honor to force us from the county, dead or alive; and believing that civil process cannot be served without the aid of the executive; and not wishing to have the blood of our defenseless women and children to stain the land which has once been stained by the blood of our fathers to purchase our liberty; we appeal to the governor for aid, asking him, by express proclamation or otherwise, to raise a sufficient number of troops, who, with us, may be empowered to defend our rights, that we may sue for damages in the loss of property--for abuse--for defamation, as to ourselves; and if advisable, try for treason against the government, that the law of the land may not be defied, nor nullified, but peace be restored to our country:--and we will ever pray. not one word in this petition had been set down in malice; it was temperate and respectful; and though its utterances were strong, they were borne out by incorruptible testimony, as well as, mainly, by the admissions of the mob themselves. after such an appeal, the saints were entitled to prompt action and help. the governor merely replied that the attorney-general of the state was absent, and upon his return a response would be prepared and sent by mail to independence. the messengers from zion journeyed back with empty hands, and awaited, amidst the tide of persecution, which was rising higher and higher around them, the signal of succor, from the executive office. about the 26th of october, 1833, a reply was received from governor dunklin, in which he says: no citizen, nor number of citizens, have a right to take the redress of their grievances, whether real or imaginary, into their own hands. such conduct strikes at the very existence of society and subverts the foundation on which it is based. _not being willing to persuade myself that any portion of the citizens of the state of missouri are so lost to a sense of these truths as to require the exercise of force, in order to ensure respect for them,_ after advising with the attorney-general, and exercising my best judgment, i would advise you to make a trial of the efficacy of the laws; the judge of your circuit is a conservator of the peace. if an affidavit is made before him by any of you, that your lives are threatened and you believe them in danger, it would be his duty to have the offenders apprehended, and bind them to keep the peace. such was the redress offered by the man whose sworn duty it was to see that the laws were faithfully executed. the lamb was sent back by the lion to ask protection from the wolf! it has often happened since in the history of the saints, as it was then, that the men who should have been their vigilant protectors against plunderers and murderers, have been among the thieves and assassins. but governor dunklin's letter contained a promise that, in the event of a failure to get proper execution of the law in jackson county, he would, upon official notification, take further steps to enforce its faithful observance. upon this slight hope, the saints began to restore their houses to comfort and to labor in the fields for their maintenance. the saints had engaged four lawyers to aid them in obtaining a redress of their grievances, and as soon as this fact became known, the event occurred which governor dunklin should have foreseen. with tenfold intensity the fire of hatred raged against the people. on the night of october 31st an armed mob attacked a settlement of the saints west of big blue, tore the roofs from many of the dwelling houses, whipped the men and drove the women and children screaming into the wilderness. the profanity of the mob was appalling. none of the saints were armed, and the resistance which they might have offered with sticks was forbidden by their captors under penalty of death. satiated with brutality, the mob at length retired, leaving orders that the saints--men, women and children--should leave the county. the next day was the first of bleak november; and when the cold morning dawned, the saints crept out of their hiding places whither they had fled for safety, and came back to their despoiled homes to find their habitations and their gardens in ruins. the women wept for their scourged and bleeding husbands. children sobbed with hunger, cold and fear. how were these plundered people to find means for journeying to a land of safety? and whither were they to go? asylum had already been denied them in the adjoining county: adequate protection had been practically denied to them by the civil power of the state; and they had no hope that any section of missouri would harbor them. such scenes of horror were repeated night after night at independence, and every dwelling place of the saints in that county. at independence, on the 1st of november, one of the mob was caught in the very act of robbing the store of gilbert & whitney, and was carried before samuel weston, a justice of the peace; but despite the boast of the governor, mr. weston refused to issue a warrant or to entertain the case, and the robber was turned loose to join his fellows in a continuation of murderous work. other efforts were made to secure the aid of judicial power to stop the horrible work of the rabble, but in vain. such of the officers of the law as were not allied with the mob dared not assert their authority. and so the work of rapine went on until it ended in murder. the 3rd day of november, 1833, was sunday, and the saints hoped for a cessation of hostilities, but none came. word went out among the mob that monday would be a bloody time. on november the 4th, the day of joseph's return to kirtland from his canada mission, a large party of the mob fired upon some of the saints west of big blue. several of the saints were wounded, two desperately. these were young men named barber and dibble, who were thought to have been fatally injured; but philo dibble finally recovered, and at the time of this writing is still living, a respected citizen of utah territory. after lingering in great agony, barber died the next day. three times and more the saints had permitted their enemies to smite them, and three times and more they had submitted patiently. they had appealed to civil and military power in vain, and now the sight of blood thus wantonly shed aroused in them a strong spirit of resistance. when the mob continued the massacre they were greeted by shots from such of the saints as had guns, and two of the mob fell dead. one of them, hugh l. brazeale, had often boasted: "i will wade to my knees in blood but that i will drive the mormons from jackson county." the men who had caught the mobber in the act of plundering gilbert & whitney's store were arrested upon a fictitious charge of assault upon that wretch. apparently the mob had no difficulty in obtaining process of court and securing its service. an effort was made to kill these prisoners while they were in charge of the officers of the law, and shots were fired at them, and they had to be placed in jail to protect their lives. and now comes the most diabolical feature of all the persecution in missouri up to that date. on the 5th day of november, 1833, lieutenant-governor boggs permitted the mob to organize as a militia, and placed them under the command of colonel thomas pitcher. while the saints showed no intention of resisting, the rabble did not feel the need of such organization; but when it was found that, driven to the last extremity, the saints would fight for their lives, boggs clothed the mob with military power, that resistance to them might be charged against the saints as insurrection against the legal authorities of the state of missouri. colonel pitcher demanded that the saints should give up their arms; that certain men who had been engaged in the fight west of big blue should be delivered into his hands to be tried for murder; and that the people should leave the county forthwith. it was clear that the alternative was death to the men and outrage to the women and children. and so the saints yielded under solemn promise of protection. as soon as the demand was complied with, the mob rushed like demons in various directions, bursting violently into houses and threatening the women and children with massacre. one party of the mob was headed by rev. isaac mccoy, and other preachers joined in the rabble. men, women and children fled to the prairie and to the river banks, seeking in the wilderness, amidst all its terrors, a peace denied them by civilized men. husbands and wives and children were separated, and one knew not whether his beloved kin were dead or alive. who can say that a restoration of the gospel of peace was not necessary in such an age? after a time most of the scattered saints gathered in clay county, where a court of inquiry was ordered by governor dunklin, but the murderers and robbers who slew the saints and took their substance in jackson county, missouri, went unwhipped of justice. clay county was the only section of the state which received the saints with any degree of charity. from van buren and lafayette and other counties they were forced to flee as they were from jackson. in clay county, where many of them had found a haven of rest among noble-hearted citizens, the saints prepared and sent up to governor dunklin such piteous appeals as might have melted a heart of adamant. they had been stripped of all their worldly substance; winter was upon them; they even lacked food and raiment; and from hour to hour they were in expectation of further assaults. it was their supplication to the governor that he would use the power of the state to restore them to their lands and possessions, and to give a sufficient guard to a court of inquiry, which might examine into the whole history of the outrages made against them. the court of inquiry was held, and colonel pitcher was arraigned and ordered for further trial by court-martial. but it soon became clear that the saints could not be restored to their lands in jackson county under existing conditions; because the mob swore that if they returned, there would be a wholesale massacre of mormons, and the governor, it was said, had not the constitutional right to establish a permanent guard for the persons and property of the defenseless saints. messengers had gone at various times from the scenes of the outrage in missouri to the prophet at kirtland, and when he heard the dreadful news, he burst into tears and sobbed aloud: "oh, my brethren, my brethren! would that i had been with you to share your fate. almighty god, what shall we do in such a trial as this?" chapter xxvii. hurlburt's efforts to destroy joseph--high councils organized--the camp of zion--a hard journey--rattlesnakes in camp--the prophet's philosophy--elder humphrey's experience. with the opening of the year 1834, joseph recorded his prayer that the lord would deliver zion and gather in his scattered people to possess it in peace, and that, in their dispersion, he would provide for them that they might not perish of hunger and cold. at the same time he was pursued by threats against his own life. the apostate, doctor p. hurlburt, was determined to wreak his rage upon joseph's person. hurlburt had circulated vile falsehoods and presented lying affidavits among the people in the towns surrounding kirtland, in the hope of exciting mobocratic violence. if personal considerations alone had been involved in these attempts of hurlburt's to destroy him, the prophet might have taken no steps to restrain him or to bring him to justice. but his duty to the church demanded his preservation, and by his consent process of court was secured against hurlburt, and later, on the 9th of april, 1834, that infamous creature was found guilty of threatening to kill, and was by a court at chardon, ohio, placed under bonds. many high councils exist in the church at the present time, there being one in every stake of zion. it was on the 17th day of february, 1834, at kirtland, however, that the prophet organized the first high council of the church. this tribunal consisted of twelve high priests, and it was presided over by the prophet and his two counselors, sidney rigdon and frederick g. williams. its duty was to hear all matters of dispute between members of the church who sought equity, and to decide such issues according to the principles of eternal justice. the plan of settling disputes and preventing litigation among brethren, which the prophet was then inspired to introduce, has grown with the growth of the church, and the high council has performed an important mission in the years which have followed. it has worked without fees; it has known no coercion; the honesty of its decisions have been beyond question; and often it has been appealed to by men not of the faith, that their disputes might be settled with fairness and economy. it has never usurped the function of the criminal courts; it has never sought to enforce its judgment by any civil process. it has only decreed according to clear and unmistakable justice and has left the parties to accept the judgment, and if not complied with or appealed from, to have church fellowship withdrawn from them. the rules which the prophet established to control its proceedings under divine guidance were delivered to it at the time of organization, and they, speaking of all the high councils which have since been organized, are still governed by them. to confirm the twelve chosen men in their places the prophet laid his hands upon each one's head and blessed him with the gifts and authority necessary for his calling. the first act of the high council at kirtland was to declare joseph smith the president of the church with sidney rigdon and frederick g. williams as the other members of the first presidency. all this time the cry of the exiled saints in missouri was ascending to heaven for the redemption of their homes and for their own release from oppression. in a revelation given to the prophet february 24, 1834, the lord made known that the wicked had been permitted to fill up the measure of their iniquities that those who are called after his name might be chastened for a season; because in many things they had not hearkened unto his commandments. he declared that in his own due time the punishment of his wrath should be poured out upon the persecutors of his saints, and he promised the elect that they should repossess the goodly land from which they had been driven. the prophet was commanded to gather up the strength of the lord's house to journey to the land zion to assist the scattered saints. two days later he departed for the east to obtain assistance for the work of the lord. other elders were also called to perform similar missions. the prophet traveled as far as geneseo, new york, reaching there on the 15th day of march, 1834. on the way he preached to many of the congregations of saints and also to many assemblages of unbelievers. on the 19th of march he began his return journey to kirtland, which place he reached on the 28th. on the 18th day of april, 1834, while joseph was journeying in company with sidney rigdon, oliver cowdery and zebedee coltrin to new portage for the purpose of gathering up help for zion, an effort was made by a party of men to capture them as they traveled along the road after darkness had fallen. by driving rapidly they escaped the hands of the bandits who sent a torrent of curses after the prophet's party. it was the 5th day of may, 1834, when joseph, having gathered clothing and food for his brethren and sisters in missouri who had been robbed and plundered of their effects, departed, with a company of brethren, from kirtland to find and succor the distressed saints. his party consisted of about one hundred men, nearly all young and nearly all endowed with the priesthood. at new portage they were joined by fifty men, some of whom had gone in advance of the main body from kirtland. a careful and harmonious organization of the company was made that the progress of this camp of zion might be in steadiness and order. the wagons of the party numbered twenty and were filled with provisions and clothing, and such arms as the company needed for the securing of game and for defense. nearly all of the men were compelled to walk, and joseph cheerfully led their journey. they traveled sometimes forty or fifty miles in a day, resting always on the sabbath and holding religious services. every night they retired to their tents at the sound of the trumpet, and every man bowed to the lord in thanksgiving for the blessings of the day and in supplication for the welfare of the families they were leaving behind and the poor saints they were going to meet. and every morning at the sound of the trumpet every man arose and fell upon his knees before heaven, invoking its watchful care during the day. the march was necessarily one of great hardship. the men waded rivers, struggled through marshes and tramped across hard stretches of hill and sandy plain. many of them suffered from bruised and bleeding feet. often they were harassed by evil men who suspected their mission and sought to prevent its fulfillment. a few persons in the camp had proved unruly, and while they were in the vicinity of the illinois river, joseph was led to utter a solemn warning against the dissensions of some of his brethren. he exhorted them to faithfulness and humility, and told them that the lord had revealed to him that a scourge must come upon them in consequence of their disobedience. still if they would repent and humble themselves before the lord, a part of the severity of the scourge might be turned away. joseph and his brethren reached the banks of the mississippi on the 4th day of june, and encamped at a point where the river was a mile and half in width. having but one ferry boat two days were required in which to make the passage of the entire party from illinois into missouri. besides, they were delayed, though not prevented, by the menace of numerous enemies who swore that they should not pass beyond the mississippi. one of the instructions given by the prophet during this journey was that his brethren should not kill an animal of any kind, unless it became absolutely necessary to save themselves from starvation. on one occasion, while the prophet's tent was being pitched at camp the men saw three rattlesnakes and were about to kill them, but joseph forbade the act. he asked the elders how would the serpent ever lose its venom while the servants of god made war upon it with desire to kill. he said: "men themselves must first become harmless before they can expect the brute creation to be so. when man shall lose his own vicious disposition and cease to destroy the inferior animals, the lion and lamb may dwell together and the suckling child play with the serpent in safety." it was a deep philosophy and contrary to the preconceived notions and early lessons of his brethren; but they obeyed. and soon they experienced the truth of his words. one of the members of the camp by the name of solomon humphrey lay down on the prairie one day to rest. he fell asleep with his hat in hand. while he slumbered a large rattlesnake crawled up and coiled between him and his hat, and when elder humphrey awoke he found the serpent's head not a foot from his own. he did not harm it, and when some of his brethren would have killed it, he stayed their hands, saying: "no, i will protect him, for he and i have had a good nap together." although the rattlesnake was roused it made no effort to strike. chapter xxviii. vain appeals of the jackson county saints for protection--the approach of zion's camp--attempts to raise an opposing army--james campbell's prophecy and its fulfillment--a providential storm--remarkable rise of fishing river--joseph states the object of zion's camp--a comforting revelation. while the prophet was encountering and overcoming many difficulties to bring succor to the saints, the latter were engaged in a vain struggle to secure their rights. correspondence passed between their leaders and the civil officers from the judges up to the president of the united states. many of the appeals brought polite replies, but they resulted in no effective aid. governor dunklin sent several communications recognizing and deploring the wrongs inflicted, but stating he could not, without transcending his power, order a military force to maintain the saints in their jackson county possessions. the latter sentiment was also the substance of the reply from the secretary of war in behalf of the president of the united states. it is worthy of note that in all of the correspondence upon this question not a single charge is made against the saints. it proves that in all things they were the sufferers from wrong, and not the doers of wrong; because the men to whom they appealed would have been quick to offer an excuse for their failure to extend redress. possibly the governor thought he had done enough when he filled his correspondence with high-minded and sympathetic sentiments; but of what avail was it to the saints for him to say to them as follows? on the subject of civil injuries, i must refer you to the courts; such questions rest with them exclusively. the laws are sufficient to afford a remedy for every injury of this kind, and, whenever you make out a case, entitling you to damages, there can be no doubt entertained of their ample award. justice is sometimes slow in its progress, but it is not less sure on that account. this is but a repetition practically of what he had said before without avail. was not this almost a mockery of the people's disasters? it was at least a satire upon the persistent denial of the judicial officers in jackson county to do justice. later a court of inquiry was convened at independence, under military guard; but the mob defied all the authority of law, scoffed at the governor's order, subdued the court into a state of terror, and laughed at the troops as they were withdrawn. a court martial was convened and it found colonel pitcher guilty of calling upon the militia to repress an insurrection where there was no insurrection, and decided that he had taken arms from the citizens who were lawfully seeking to defend themselves against unlawful aggression; but the governor in vain commanded the officers to restore the arms to the people from whom they had been stolen. although repeated orders were issued by his excellency those arms never were and to this day have not been returned. the assaults of the mob on the scattered saints and their property in jackson county continued. in the latter part of april, 1834, one hundred and fifty houses were torn to the ground by the rabble. joseph and his party found a branch of the church at salt river, in the state of missouri, where they encamped to spend sunday, the 8th of june. here they were joined by hyrum smith and lyman wight with another party which had been gathered in the state of michigan and surrounding regions; and the camp of zion with this addition now numbered two hundred and five men and twenty-five wagons well laden. several days were devoted to much needed recuperation, for the greater part of this devoted band of men had traveled nine hundred miles in a little more than a month's time, the journey being largely made on foot amidst all the natural hardships of a wild country where constant watchfulness had to be exercised. on the 18th of june they pitched their tents within one mile of richmond in ray county. two days previous to this time a mass meeting had been held at the court house in liberty, clay county, to consider propositions made by the people of jackson county to the exiled saints. flaming war speeches were delivered by civil officers and by sectarian priests from jackson county, who had hoped to arouse the hospitable people of clay against their inoffensive guests, the saints. because general doniphan and the chairman of the meeting, a mr. turnham, counseled peace and decency, the old spirit of savage violence broke loose with all its virulence on the part of the representatives from independence, and the meeting ended with a stabbing affray between two members of the former mob, in which one of them was dangerously wounded. the leading men among the saints presented an answer in which they asked for time and in which they deprecated any hostilities upon either side during the pendency of the negotiation. it was at once manifest that the proposition of the mobocrats had been but a sham to cover further violence. the news of the approach of the prophet and his brethren in an organized camp had reached the ears of these infuriated men, and they felt that he was putting himself in their power. they counted with entire certainty upon the inability of the officers of the law to prevent their carrying out any fell purpose which they might adopt against the latter-day saints. if there was an official who did not justify them in their attacks upon the believers in this unpopular religion, they expected to overawe him; but from the governor down they knew they had secret sympathy if not their active aid. with all their innocence and excellence, therefore, the latter-day saints could place no reliance upon the laws and the safeguards of civilized society to protect them if these desperadoes chose to attack them. the sole purpose of joseph and his brethren was to bring succor to their suffering friends; but this their inhuman enemies were determined they should not do. fifteen of the most violent mobocrats, with samuel c. owens and james campbell at their head started to raise an army to meet and overpower the camp of zion. james campbell swore as he adjusted his pistols in the holsters, "the eagles and turkey buzzards shall eat my flesh if i do not fix joe smith and his army so that their skins will not hold shucks, before two days are past." that night as twelve of these mobocrats were attempting to cross the missouri river their boat was sunk and seven of them were drowned. among the lost was campbell, whose corpse floated down the river several miles and lodged upon a pile of driftwood, where ravenous birds did indeed pick his flesh from his bones, leaving the hideous bare skeleton to be discovered three weeks later by one mr. purtle. on the night of the 19th, unobserved by a large party of their enemies who intended to fall upon them and murder them, the members of zion's camp passed through richmond in the darkness, and pitched their tents between two branches of fishing river. while the members of the camp were making preparations for the night five armed desperadoes appeared before them and, with many blasphemies, said: "you will see hell before morning. sixty men are coming from richmond, and seventy more from clay county to utterly destroy you." more than three hundred bloodthirsty men had engaged to concentrate at this point and attack joseph. but to the subsequent unbounded thankfulness of the members of the camp, the lord interposed. when night came a mighty hurricane arose, throwing the plans of these savages into confusion, scattering them in the utmost disorder, and melting their courage into abject fright in the presence of the awful elemental strife. the severity of the storm was not felt to the same extent where joseph and the camp had rested, but around them hail fell like grapeshot, spreading terror among the people and devastation amidst all the work of human hands. while the surrounding region was in this state of consternation, joseph and his party took refuge in a log meeting house near their camp, being compelled to enter the building through a window. when the commotion was over and they emerged from their retreat, the prophet gave orders that the parties to whom the house belonged should be visited and tendered an explanation of the intrusion and remuneration for any fancied damage. so scrupulous was he not to trespass upon the rights of others. when the tornado burst only forty of the mob had been able to cross fishing river. they afterwards swore that the little fishing river rose thirty feet in thirty minutes, separating them from their companions, and making them glad to flee back among their lawless friends in jackson county. the larger party of the mob, thus foiled in their purpose to cross the river, also fled. the big fishing river had risen nearly forty feet in one night. one of the mob had been killed by lightning. on saturday, the 21st of june, colonel scounce and two other leading men of ray county visited joseph, and begged to know his intentions, stating: "we see that there is an almighty power that protects this people." colonel scounce confessed that he had been leading a company of armed men to fall upon the prophet, but had been driven back by the storm. the prophet with all the mildness and dignity which ever sat so becomingly upon him, and which always impressed his hearers, answered that he had come to administer to the wants of his afflicted friends and did not wish to molest or injure anybody. he then made a full and fair statement of the difficulties as he understood them; and when he had closed the three ambassadors, melted into compassion, offered their hands and declared that they would use every endeavor to allay the excitement. on the 22nd day of june, 1834, while encamped on fishing river, joseph received a revelation in which the lord declared that the elders should wait for a season for the redemption of zion; that he did not require at their hands to fight the battles of zion, for he would fight their battles; and this he addressed to the camp which had come up from kirtland and other places into missouri to do his will and with the hope that they might contribute to the redemption of his afflicted people. the lord rebuked many among the saints in the branches of the church in the different states for their failure to join the camp of zion in response to the call which he had made upon them. the lord had required the churches abroad to send up wise men with their moneys to purchase lands in missouri, and thus assist in the redemption of zion; but they had not hearkened unto his words. after renewing the promise that the day of redemption should surely come, and promising those who had hearkened to his words that he had prepared a blessing and an endowment for them if they would continue faithful, the revelation concluded: and inasmuch as they [the saints] follow the counsel which they receive, they shall have power after many days to accomplish all things pertaining to zion. and again i say unto you, sue for peace, not only the people that have smitten you; but also to all people; and lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth; and make proposals for peace unto those who have smitten you, according to the voice of the spirit which is in you, and all things shall work together for your good; therefore be faithful, and, behold, and lo, i am with you even unto the end. even so. amen. chapter xxix. the scourge of zion's camp--joseph and hyrum attacked by cholera--their deliverance--the camp disbanded--threats against the prophet--his fearlessness--joseph returns to kirtland--sylvester smith's charge of impurity--the prophet vindicated--visit to michigan--the law of tithing. the scourge came as had been foretold, and the camp of zion felt its terrible effects. moanings and lamentations filled the air. in the divine economy it is not unfrequently the case that the innocent suffer with the wrong-doers. "the lord suffereth the righteous to be slain that his justice and judgment may come upon the wicked." in this attack some faithful men fell victims under the awful power of this scourge, and the entire camp suffered more or less. in organized bodies of saints experience has proved that it is not always the element which is guilty of transgression which alone has to endure the consequences, but the entire body which harbors or permits the impurity has to suffer. if it were not so, there would not be such imperative reason for a community to look well to the work of self-cleansing. it is when the judgment of heaven falls upon the obedient as well as the careless and disobedient of any organization that the people are taught to strive unceasingly, not alone each for his own but all for the general purification. some of the men who went down from kirtland with joseph and who had joined him on the road were among the noblest of human kind. they were of such exalted faith and courage that their righteous fame stands with that of the greatest disciples of old. they adhered to the lord's commandments and to his prophet with all the fidelity of their souls. but other men--unjust, selfish, rebellious by nature--were also among the number of zion's camp; and as soon as they became wearied by hardships they betrayed their own lack of innate nobility. it was this latter class of men which brought affliction upon the camp. it was about the 22nd day of june, 1834, when the cholera appeared in zion's camp at fishing river. during the next week it raged in the midst of the party. sixty-eight of the saints were attacked and thirteen of them died. among the fatal cases was that of algernon sidney gilbert, a man of talent and many good works, though not always able to subdue self. just before the destroyer seized him, the prophet called him to journey to kirtland to receive there his endowments and from there to proclaim the everlasting gospel of redemption. elder gilbert's answer was: "i would rather die than go forth to preach the gospel to the gentiles." when he thus answered the prophet of god he was full of strength and health; but in a few hours after the scourge had breathed upon him he was dead. joseph and hyrum administered assiduously to the sick, and soon they were in the grasp of the cholera. they were together when it seized them; and together they knelt down and prayed for deliverance. three times they bowed in supplication, the third time with a vow that they would not rise until deliverance from the destroyer was vouchsafed. while they were thus upon their knees a vision of comfort came to hyrum. he saw their mother afar off in kirtland praying for her absent sons, and he felt that the lord was answering her cry. hyrum told joseph of the comforting vision and together they arose, made whole every whit. in ministering to their other brethren they discovered that to dip an afflicted person in cold water afforded great relief and this was practiced generally until the scourge had run its threatened course and had left the camp. during the days of the scourge the prophet had moved his party from fishing river. on the 23rd of june, they had reached within five or six miles of liberty in clay county, when general atchison and several other persons went out from the town to meet the prophet. they begged him not to go to liberty as the people had become much enraged. accepting the advice, joseph turned from the road to liberty and encamped on the banks of rush creek. on the 25th of june the prophet announced by letter to general atchison and party, that he had concluded to disperse his company, in order to allay the prejudice and fear on the part of citizens of clay county. he requested the gentlemen to whom his note was addressed to inform the governor of the action thus taken; because the prophet knew that dunklin's ears were being filled with the most malicious rumors concerning the purpose entertained by zion's camp. in execution of his promise joseph disbanded his party, and the brethren scattered themselves among the saints of that region. the next day a report was received from one s. c. owens, a leader of the jackson county mob, in which he declared that his people would not accept the proposition of the saints--to buy the lands of the men who objected to the saints returning to their homes in jackson county--nor anything akin to it. he coolly recommended that the saints "cast their eye" on a distant and uninhabited spot which he named, "to see if that was not a county calculated for them." one appeal after another was being made to the governor of the state; but so far as practical help was concerned, all were unanswered. active hostilities in a general sense against the saints had ceased for the time being, and there was some reason for hoping that they would be allowed to remain in clay and surrounding regions. all the honest and fair-minded settlers in that land were forced to recognize the good qualities of the exiles from jackson. the saints were industrious, charitable and thrifty. among them were no drunkenness, brawls nor crimes which too often gave a bad character to other border communities. to this prospect of peace the prophet's personality had greatly contributed. in all the march through missouri his magnificent qualities had impressed themselves upon the people whom he met. his course had been that of a worthy leader among men. he had shown in all his intercourse with the inhabitants of missouri the utmost courage and generosity. it was his nature to extend consideration and kindness towards others, and he was as regardful of the rights of his fellow-men at this time as always before and always after during his lifetime. the leading men of clay county who were brought into contact with him felt that he possessed remarkable power. there was that in his dignified deportment and in the fearless glance of his blue eyes which warmed the souls of other men to his own, and they submitted to his charm of manner, even when they had come to oppose him. and when at last, to allay the fears of his avowed enemies, he dispersed his party, while surrounded by vindictive mobs who sought his life and the lives of his associates, he evinced a courage and a wisdom as grand as they were rare. jackson county was alive with men who had sworn to assassinate him if he ventured within their reach. what could have been more admirable than his noble disregard of all their threats! on the 1st of july, 1834, unattended, except by two or three personal friends, he crossed the missouri river from clay into jackson county, visited independence and saw all that goodly land which the lord had promised as a zion, but which now was under the desecration of murder, rapine and a veritable reign of terror. he stood among the ruins of once peaceful homes and gazed upon once fruitful fields which wicked men had laid waste, and his great heart swelled nigh to bursting. did any premonition come to him of that awful hour when he should next look upon these scenes; when in chains he should be carried through the streets of independence, as captive kings of old were dragged at their victor's chariot wheels to make the populace shout with cruel joy! well might joseph, prophet of god, have indescribable emotions as he gazed upon this spot, hallowed in his mind by so many tender recollections and so many promised glories. mobs had done their work, zion was desolate. joseph himself was free. but the day was not far distant, when he should, as a captive, be brought to independence and his enemies should gloat over the tortured hero and his pale but undaunted face. the prophet had gone to independence without ostentation, but without fear. while he prayed there, the eyes of the wicked were blinded, that they knew him not; and when he returned to his brethren he was unscathed. on the 3rd day of july, the prophet organized a high council near liberty, in clay county, and for several days he was engaged in imparting instruction to the members of that body, and such others as desired to listen to his words of wisdom. an appeal was made and published to the world regarding the grievances of the saints, and asking for the restoration of their rights, and for the privilege to live in peace. on the 9th day of july, joseph, in company with his brother hyrum and frederick g. williams and others, departed for kirtland. returning, the journey was as toilsome as at first. the distance to be traversed was one thousand miles, and but few of the comforts of civilization existed for them along the path. heat, thirst, hunger and pain of body alike oppressed them and were alike endured with patient fortitude. about the 1st day of august joseph reached his home. in leaving the saints in missouri the prophet had hoped that for a time, at least, they would be blessed with protection from their enemies, and that the brethren would be accorded the opportunity to gain a maintenance for their suffering wives and children. although before he parted with them many appeals had been made for a restoration to their possessions in jackson county, it is not probable that he entertained any hope that governor dunklin would accomplish such a courageous act. joseph's subsequent zeal in building up kirtland seems to indicate that he had prescience of the continued exile of the church from the land of zion. shortly after the prophet's return to kirtland, he submitted before the high council some charges which had been made against himself by one of the rebellious spirits in zion's camp. this man, sylvester smith, had become angered on the march by joseph's rebukes, which were only uttered in kindness and to secure proper discipline and mutual concession and forbearance among the brethren; and in his rage sylvester had declared that the prophet was corrupt in his heart. the complaint made by sylvester did not include any specific charge of impurity, and the prophet might have passed it by without notice. but he wanted to teach the brethren that no man was above the law of god, and he cheerfully and patiently submitted to an investigation. it was made fairly and fully, with no undue favor to him; and the result was a complete vindication of the prophet's character and eventually a confession by sylvester smith of his own injustice, wrong-doing and evil inspiration. thus, by his own example, joseph showed to his brethren the saintly course for the settlement of difficulties. joseph gave another evidence of his devotion to the work and his personal humility, at this time. labor upon the house of the lord in kirtland was in progress, but the poverty of the people and the surrounding difficulties made the advancement very slow. only thirty families of saints were then resident in kirtland, and the toil and self-denial of the little handful cannot be described. joseph gave his services as foreman in the temple stone quarry, and labored day after day with his own hands in bringing out the materials for that important structure. at the same time hyrum was showing similar evidence of his industry and meekness. it was he who lifted the first spadeful of earth for the foundation trench, and he continued from that time on to watch and work and pray for the success of this sacred undertaking. having placed all things in order in kirtland for the progress of the lord's house, joseph departed on the 16th of october, 1834, with his brother hyrum and others to visit the saints in the state of michigan. they went by water, and on board the steamer they met a man who called himself elmer. not knowing who they were, in the course of conversation he said: "i am personally acquainted with joe smith; i have heard him preach his lies, and now since he is dead i am glad. i heard joe smith preach in bainbridge, chenango county, new york, five years ago, and knew him because he had such a dark complexion." then he continued his exultations at the supposed death of the prophet. this is an illustration of the malice and ignorance which prevailed at that time. joseph was not dead; his complexion was not dark; he had never been in bainbridge. elmer had probably heard the tirade of some sectarian minister against joseph smith and thought he was praising god when he lied about the prophet, and that he was doing christ's service by exulting in his supposed death. after preaching to the michigan saints for a brief time and giving and receiving comfort in their society, joseph and his companions returned to kirtland, reaching there about the last of october. during the month of november with so many labors upon his hands joseph found every moment of time occupied. he was able to accomplish prodigious labors, because he obeyed the rule which he had established over his life and which he tersely states: "when the lord commands, do it." his scrupulous regard for the interests of others is shown by a circumstance which occurred during the last of november, 1834. some brethren and sisters representing a branch of the church in the east called at kirtland. they had in their possession means with which to purchase lands in zion; but in view of the action of mobs and the inaction of officials, they could not well proceed to missouri. the money was offered to the church in kirtland, or to joseph as its president; but as this was not the purpose for which the means had been donated, he would only take it in trust to be paid back with interest in the ensuing spring; and he gave proper security for the fulfillment of these conditions. the means thus obtained was not devoted to his personal use, but was entirely employed in the furtherance of church works. it was with the close of 1834 that a pledge of tithing was first given, and the custom now in force was begun, the doctrine having been foreshadowed in previous revelations from the almighty. the principle of tithing as now practiced very properly begun with the prophet. on the 29th day of november, 1834, joseph united in prayer with oliver cowdery for a continuation of divine blessings; and being filled with joy on this occasion, they entered into a covenant with the lord as follows: "that if the lord will prosper us in our business, and open the way before us, that we may obtain means to pay our debts, that we be not troubled nor brought into disrepute before the world, nor his people; after that, of all that he shall give us, we will give a tenth, to be bestowed upon the poor in his church, or as he shall command; and that we will be faithful over that which he has entrusted to our care, that we may obtain much; and that our children after us, shall remember to observe _this sacred and holy covenant_; and that our children and our children's children may know of the same, we have subscribed our names with our own hands. "joseph smith, "oliver cowdery. "and now, o father, as thou didst prosper our father jacob, and bless him with protection and prosperity wherever he went, from the time he made a like covenant before and with thee; as thou didst, even the same night, open the heavens unto him, and manifest great mercy and power, and give him promises, so wilt thou do with us his sons; and as his blessings prevailed above his progenitors unto the utmost bounds of the everlasting hills, even so may our blessings prevail like his; and may thy servants be preserved from the power and influence of wicked and unrighteous men; may every weapon formed against us fall upon the head of him who shall form it; may we be blessed with a name and a place among the saints here, and thy sanctified when they shall rest. amen." chapter xxx. the calling of christ's apostles in the last dispensation of the fullness of times--duties and powers of the twelve--their labors in the world--organization of the seventies. and this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. _st. matthew_. but before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. and it shall turn to you for a testimony. * * * * * and ye shall be betrayed both by parents, and brethren, and kinsfolks and friends; and some of you shall they cause to be put to death, and ye shall be hated of all men for my name's sake. * * * * * and when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. _st. luke_. our lord and master had his twelve special witnesses to the world when his gospel was offered to all mankind eighteen centuries ago. and so, in the re-establishment of the church in this dispensation, twelve apostles were called and ordained to be witnesses of christ, crucified and risen, and of christ's gospel brought forth through the darkness of ages and now restored to stand forever. the power, authority and scope of this apostleship are shown in the revelation given to the prophet in kirtland in the early part of the year 1835: the twelve traveling counselors are called to be the twelve apostles, or special witnesses of the name of christ in all the world. * * * * * and they form a quorum, equal in authority and power to the three presidents [the first presidency]. the twelve are a traveling presiding high council to officiate in the name of the lord, under the direction of the presidency of the church, agreeable to the institution of heaven; to build up the church, and regulate all the affairs of the same in all nations; * * * * * the twelve being sent out, holding the keys, to open the door by the proclamation of the gospel of jesus christ--and first unto the gentiles and then unto the jews. * * * * * it is the duty of the twelve, also, to ordain and set in order all the other officers of the church, agreeable to the revelation. on the sabbath day, february 8th, 1835, joseph invited brigham and joseph young to his home and listened to some of their sweetest hymns. they were always noted for the excellence of their singing; but on this occasion with such wondrous power did their voices swell that the prophet was lifted up in his soul and felt the holy spirit descending upon them. joseph had seen in vision the brethren who had died of cholera in missouri; and he related the vision to his visitors, saying: "if i get a mansion as bright as theirs, i shall ask no more." he wept at the recital, and could not speak again for some moments. when his composure returned, he told brigham that he should be one of the twelve special witnesses, and said to joseph young: "the lord has made you president of the seventies." neither of the brothers young fully understood the prophet's meaning at that time, but later they learned. on the 14th day of february, 1835, the prophet called an assemblage at kirtland of all the men who had formed the camp of zion. he said to call this meeting he had been directed by the almighty. the elders who had passed through the trials and sufferings of the journey to zion were to be ordained to the ministry to go forth and prune the vineyard for the last time before the coming of the lord. twelve men were to be chosen as apostles to bear testimony of the name of the lord jesus and to send it abroad among all nations, kindreds, tongues and people. under the hands of the prophet the three witnesses of the book of mormon, oliver cowdery, david whitmer and martin harris were blessed by the direction of the holy spirit to choose the twelve apostles of the church. the men thus selected were all equal in authority, but in a later time the prophet designated the order in which they should sit in council--that is, according to age the eldest first. and under this rule the first quorum of the twelve apostles of the church of jesus christ in these last days were: thomas b. marsh, david w. patten, brigham young, heber c. kimball, orson hyde, william e. mclellin, parley p. pratt, luke johnson, william smith, orson pratt, john f. boynton, and lyman e. johnson. the apostles had their mission of salvation divinely dictated unto them. how they have fulfilled its requirements, let answer the thousands from every continent and every isle of the sea who have heard the message in their native tongues! it was the work which was great and which conferred greatness upon those who engaged in it. the world has never understood this. to man has been attributed the success which has attended the system of religion which joseph smith was the chosen earthly instrument to found. joseph himself had a wonderful personality; and it was the custom to give him credit for the early growth of the church numerically; and to ascribe its spread and the devotion of its adherents to his individual power of attraction. but he did not so esteem himself; and the work which the apostles have performed is proof that it is the holy spirit which animates and the holy spirit which convinces. to the twelve it was not only a call to the ministry; for some of them it was also a call to martyrdom. of the disciples chosen then and of those since selected to keep the quorum complete, not one has escaped the afflictions of time. with some the pains were too intense to be endured, the burdens too heavy to be borne; and they dropped aside from the on-marching ranks to find, as they hoped, repose and safety amidst the cooling shadows of that world from which they had been chosen to be special witnesses of the son of god. such are no longer his apostles. but the others, with unshaken resoluteness, have gone forward in fulfillment of their high mission, under the scorching heat of fiery persecution. joseph is their captain and their fellow soldier in the cause of christ. with him and after him many of them have, with continuous and unyielding zeal, toiled steadily on until worn out in the performance of the duty assigned them by their master jesus; they have passed to the enjoyment of his promised rest. with him they and the other faithful apostles will stand triumphant when human time shall be no more, and when the voice of the eternal shall fill the universe with the thunder of his judgments. they shall not then be only twelve; for they who have been called of god to this holy calling and who endure faithful, though they may lay down their mortality, yet shall they not lose their apostleship; for it abideth with them in this world and in the worlds to come. to proclaim the truth in all the earth for a witness, requires not only willingness but also numerical strength. and so the seventies were called by divine revelation. they are to preach the gospel and to be special witnesses unto the gentiles, and in all the world; they are to act in the name of the lord, under the direction of the twelve, in building up the church and regulating all the affairs of the same in all nations--first unto the gentiles and then unto the jews. and they form a quorum equal in authority to that of the twelve * * * apostles. on the 28th day of february, 1835, the church in council assembled began the calling of the quorum of seventies from the members of zion's camp, and this devoted organization of the seventies speedily engaged in its appointed labors. thus was the prophet blessed with efficient aids selected by the spirit of god. one day when joseph had assembled the elders in kirtland, soon after the establishment of the quorums of twelve and seventy, he said to them that the test had been made, the purpose of the journey to missouri was now clear, and god had chosen his twelve and seventy from a body of men who had offered their lives, and who had made as great a sacrifice as did abraham. chapter xxxi. joseph as a restorer as well as a prophet--the book of abraham--joseph's growth into scholarship and statesmanship--difficulties with william smith. joseph smith was not only a prophet but a reformer--as able as luther, as bold as zwingli. and he was more than a reformer. he was a restorer--the greatest in his personality and in the character of his work since the day of the divine atonement. through him even the buried past reaches up to the listening present, and the distant future bends down to this gazing age. his work in revealing hidden truths spans the circle of all earthly time--stretching from the decree by which the world was rolled into space unto the moment when it shall become a purified and exalted sphere. this comprehension was the divine gift to the predestined martyr. through him had been revealed the hidden truths concerning prehistoric america. from the hour when joseph gave to the world the book of mormon, all ignorance concerning the ancient inhabitants of this land became wilful. then his labor of restoration reached another hemisphere and a remoter time. abraham, the friend of god, abraham who died thirty-six centuries ago, abraham who was buried in the cave of machpelah, spoke through the modern prophet, his descendant; and the manner of that communication so manifestly shows the overruling hand of providence that no one can doubt the divine direction. while joseph had been laboring in kirtland, journeying to and from missouri, teaching his brethren and being taught of god, there were moving to him from one of the catacombs of egypt the writings of father abraham and of joseph who was governor in egypt. on the 7th day of june, 1831, a french traveler and explorer penetrated the depths of a catacomb near the site of ancient thebes. it had cost him time and treasure and influence to make the entrance. after securing the license to make his researches, he employed more than four hundred men for a period of some months to make the necessary excavation. when he was able at last to stand within this multiplied tomb he found several hundred mummies; but only eleven of them were in such a state that they could be removed. he carried them away, but died on his voyage to paris. by his will the mummies were bequeathed to michael h. chandler, his nephew, and in search of this gentleman they were sent through ireland and finally across the sea. after two years of wanderings they found their owner. hoping to discover some treasure of precious stones or metals, mr. chandler opened the coffins or embalming cases. attached to two of the bodies were rolls of linen preserved with the same care and apparently by the same method as the bodies. within the linen coverings were rolls of papyrus bearing a perfectly preserved record in black and red characters carefully formed. with other of the bodies were papyrus strips bearing epitaphs and astronomical calculations. the learned men of philadelphia and other places flocked to see these representatives of an ancient time, and mr. chandler solicited their translation of some of the characters. even the wisest among them were only able to interpret the meaning of a few of the signs. from the very moment when he discovered the rolls, mr. chandler had heard that a prophet lived in the west who could decipher strange languages and reveal things hidden; and after failing with all the learned, and having parted with seven of the mummies and some few strips of papyrus, bearing astronomical figures, he finally reached kirtland and presented himself to joseph with the four remaining bodies, and with the rolls of manuscript. the prophet, under inspiration of the almighty, interpreted some of the ancient writings to mr. chandler's satisfaction. so far as the learned men of philadelphia had been able to translate, joseph's work coincided with theirs; but he went much further, and in his delight mr. chandler wrote a letter to the prophet certifying to this effect. later some of the friends of the prophet purchased the four mummies, with the writings. joseph engaged assiduously to interpret from the rolls and strips of papyrus. the result of his labor was to give the world a translation of the book of abraham. this book was written by the hand of abraham while he was in egypt, and was preserved by the marvelous dispensation of providence, through all the mutations of time and dangers of distance, to reach the hand of god's prophet in this last dispensation. by this record the father of the faithful makes known what the lord almighty had shown to him concerning the things that were before the world was; and he declares that he did penetrate the mysteries of the heavens even unto kolob, the star which is nearest the throne of god the eternal one. in the record of joseph who was sold into egypt is given a prophetic representation of the judgment, the savior is shown seated upon his throne, crowned and holding the sceptres of righteousness and power; before him are assembled the twelve tribes of israel and all the kingdoms of the world; while michael the archangel holds the key to the bottomless pit in which satan has been chained. at the time when joseph, aided by the inspiration of the almighty, was enabled to make these translations, he was studying ancient languages and the grandest sciences, while he was also imparting instruction in the school of the brethren in kirtland, that others than himself might have their minds fitted to grasp the sublimities of truth in theology and history and the laws governing the universe. joseph was now in his thirtieth year and was no longer an unlearned farmer lad. he was the leader of the people by the command of heaven, and he was the leader of the people by his growing intellectual greatness. the prophet had already become a scholar. he loved learning. he loved knowledge for its righteous power. through the tribulations which had surrounded him from the day when first he made known to a skeptical world his communion with the heavens, he had been ever advancing in the acquisition of intelligence. the lord had commanded him to study, and he was obeying. such branches of learning as he knew not, teachers were employed to communicate. his mind, quickened by the holy spirit, grasped with readiness all true principles, and one by one he mastered these branches and became in them a teacher. joseph smith was the head of a committee which had been appointed in september, 1834, to compile the doctrines of the church for publication. and in kirtland, at a general assembly held on the 17th day of august, 1835, that committee reported by presenting the book of doctrine and covenants to the church for the approval of the congregation. solemn testimonies were given of the truth of the work and of the inspiration by which joseph smith had uttered the revelations from on high. the testimony of the twelve on this subject closed as follows: the lord has borne record to our souls, through the holy ghost shed forth upon us, that these commandments were given by inspiration of god, and are profitable for all men, and are verily true. we give this testimony unto the world, the lord being our helper: and it is through the grace of god, the father, and his son jesus christ, that we are permitted to have this privilege of bearing this testimony unto the world, in the which we rejoice exceedingly, praying the lord always, that the children of men may be profited thereby. at the same time there was presented and accepted the tenet of the church concerning government and laws in which the following passages occur, showing that thus early in his career the prophet's mind was trained in true statesmanship and social philosophy: we believe that governments are instituted of god for the benefit of man, and that he holds men accountable for their acts in relation to them, both in making laws or administering them, for the good and safety of society. * * * * * * * we believe that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property, and the protection of life. * * * * * * * we believe that religion is instituted of god, and that men are answerable to him, and him only, for the exercise of it, unless their religious opinions prompt them to infringe upon the rights and liberties of others; but we do not believe that human law has a right to interfere in prescribing rules of worship to bind the consciences of men, nor dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of the soul. * * * * * * * we believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief; but we do not believe that they have a right in justice, to deprive citizens of this privilege, or proscribe them in their opinions, so long as a regard and reverence is shown to the laws, and such religious opinions do not justify sedition nor conspiracy. * * * * * * * we do not believe it is just to mingle religious influence with civil government, whereby one religious society is fostered, and another proscribed in its spiritual privileges, and the individual rights of its members as citizens denied. the prophet was not present at the assembly, as he was visiting saints in michigan; but his hand was manifest in its proceedings, for he had all the time led in preparing the book for presentation to the church. with his staunch advocacy of truth, and his unyielding adherence to the commandments of god, joseph was ever merciful to the weak and the erring. during the summer of 1835, he was laboring in councils and meetings in kirtland and vicinity, and was chosen to take part in the proceedings against several members who were to be tried for utterances made against the presidency of the church. whether it fell to his lot to plead the cause of the accused or to prosecute, though he himself might have been the one who was wronged, he acted with so much tenderness and justice that he won the love of all. at this time he labored under serious financial distress. the performance of the work laid upon him demanded many expenditures, and often it seemed that he would be involved in inextricable embarrassment. but the way was constantly opened to him. his brethren were kind and charitable, many of them presenting him or loaning him sums sufficient for the performance of his labors and to meet all his engagements; and all of these he blessed with the gratitude of his soul, and was especially scrupulous to pay at the time agreed upon. joseph was a dutiful son; his strong affection for his parents was ever a marked feature in his character. in the early part of october, 1835, his father was ill; and, though the prophet was performing wearisome toil in traveling, preaching and other duties--exposed to chilling storms--he watched and waited on his parent with the utmost humility and tenderness. on the 10th day of october, the elder joseph was failing very fast, so much that his life was despaired of. the prophet prayed in secret most earnestly that his father's life might be spared, and on the morning of sunday, the 11th of october, while he was still upon his knees, the lord said to him: "my servant, thy father shall live." that night father smith arose and dressed himself and shouted and praised the lord for his recovery. one of the most sorrowful passages in the prophet's life opens with the 29th day of october, 1835. joseph's brother william was a man of violent temper which he had not then nor ever afterwards subdued. though not destitute of qualities, which, if properly used, would have made him a useful and noble man, he was willful and headstrong, and so impatient of contradiction and rebuke that he often forgot his own high station as an apostle of the lord jesus christ, and forgot the kindness of his brother joseph and the deference due him as a prophet of god. on the day mentioned, at a high council meeting, william abused joseph in violent terms because of a just ruling made by the prophet. the noble and faithful hyrum, their elder brother, admonished william, but without avail. he left the building and soon after engaged in circulating evil reports against the prophet. every effort was made by his friends to correct the wrong and to bring him to a sense of his position. he made an outward show of humility; but took an early occasion when the prophet was a guest at his house to assault him with such violence that the effects were carried by joseph to his grave. satan was indeed trying the lord's chosen one. at home or abroad he was fated to have afflictions showered upon his devoted head. but of all the woes of his persecuted life, not one could have been more saddening to him than these attacks by his own brother in the flesh. the prophet harbored no malice; but with the humility and the godliness which permeated all his intercourse with his fellow-men he freely forgave william. such effect did the prophet's kindness have upon william that he repented and expressed his contrition with great sincerity and earnestness. a reconciliation took place at which father smith and his brother john, with hyrum, joseph and william were present. the elder joseph addressed them all in a pathetic manner, so much so that they wept. they all covenanted at that time to endeavor to build each other up in righteousness. happy would it have been for william if he had then taken the advice of the prophet and his father; but he violated his word, despised their counsel, and fell from his high estate. not only did joseph show tenderness in his dealings with his brother, but also with others of the twelve. when thomas b. marsh, the president of the twelve apostles, complained that the prophet in chastening them for the wrong-doing of some of their number had used harsh language, the prophet readily begged their forgiveness if he had pained their feelings. and by his noble conduct he brought about a restoration of harmony and fellowship. if his brethren of the twelve had all been as mindful of the rule of righteousness as joseph himself, the dissensions in that quorum which cost some of its brightest members their standing would not have occurred. chapter xxxii. completion and dedication of the kirtland temple--sublime visions to the saints--the words of the divine redeemer--joseph's grandmother visits him, then dies in peace--his mission to the east. the building of the kirtland temple was accomplished by the utmost self-sacrifice. nearly three years had been occupied in its construction; and during this time the saints had given of their substance and had toiled without ceasing to make a habitation fit for the ministration of angelic visitants and of the holy one, himself. the consummation of this work had been very near to the prophet's heart, especially since the tribulations in missouri had shown that no house of the lord could be erected speedily in the center stake of zion. wondrous were the visions bestowed in that sacred edifice. previous to its completion the glories of the heavens had been unfolded to the prophet and his brethren while administering in the ordinances there. on the 21st of january, 1836, joseph met with sidney rigdon and frederick g. williams, and his father, patriarch joseph smith, sen., at one of the finished school-rooms in the building to anoint their heads with holy oil. they united in anointing and blessing the prophet's father as the patriarch and to anoint their heads; and each of the first presidency was then anointed and blessed under the hands of father smith. while they were engaged in this labor marvelous visions and revelations were bestowed. the prophet says: the heavens were opened upon us, and i beheld the celestial kingdom of god, and the glory thereof, whether in the body or out i cannot tell. i saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire; also the blazing throne of god, whereon was seated the father and the son. i saw the beautiful streets of that kingdom, which had the appearance of being paved with gold. i saw fathers adam and abraham, and my father and mother, my brother alvin, who has long since slept, and wondered how it was that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the lord had set his hand to gather israel the second time, and had not been baptized for the remission of sins. thus came the voice of the lord unto me, saying: all who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of our god; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom, for i, the lord, will judge all men according to their works, according to the desires of their hearts. many other things did the prophet see and hear. he beheld that all children who died before reaching years of accountability are saved in the celestial kingdom of our god. a holy comfort this, which takes the place of all the black threats concerning infantile damnation. he saw the twelve apostles of the lamb in foreign lands, standing in a circle, with their clothes tattered and their feet swollen, with their eyes cast downward, and jesus was standing in their midst, but they did not behold him, and the savior looked upon them and wept. those of the brethren who received the ordinances at this time saw most glorious visions. some of them beheld the face of their redeemer; others were ministered unto by holy angels; the spirit of prophecy and revelation was poured out in mighty power; and loud hosannas saluted the heavens from those who were communing with the sanctified hosts of the celestial kingdom. on other occasions, before the entire structure was completed and dedicated, similar visitations came to manifest the power of god and his gracious acceptance of this devoted labor. on the morning of sunday, march 27th, 1836, the first temple ever built in this dispensation by the command of god, was dedicated to his service. a large assemblage of the saints had congregated in the building. joseph presided, and he was supported by the priesthood. the prophet himself made the dedicatory prayer, which he closed in the following words: hear us, o lord, and answer these petitions, and accept the dedication of this house unto thee, the work of our hands, which we have built unto thy name! and also this church, to put upon it thy name; and help us, by the power of thy spirit, that we may mingle our voices with those bright shining seraphs around thy throne, with acclamations of praise, singing, hosanna to god and the lamb. and let these thine anointed ones be clothed with salvation, and thy saints shout aloud for joy. amen, and amen. joseph was acknowledged by the several quorums, standing upon their feet, as the prophet and seer of the church, and they gave a solemn pledge to uphold him as such by their faith and prayers. this action was also ratified by the entire congregation of the saints in the same manner. the prophet then called upon the quorums and the congregation to acknowledge the other members of the first presidency and the several quorums in their offices and callings, and the vote was unanimous in every instance. after the administration of the lord's supper and the expression of many solemn testimonies, the dedication was sealed by shouting hosanna, hosanna, hosanna to god and the lamb, three times sealing it, each time with amen, amen, and amen. brigham young had the gift of tongues powerfully upon him and made an address, which david w. patten interpreted. then the prophet made a short exhortation also in tongues, and afterward blessed the congregation in the name of the lord, and the assembly dispersed. the same evening the prophet met the quorums in the temple. brother george a. smith stood up and began to prophesy, when a noise was heard like the sound of a mighty rushing wind which filled the building. all the congregation rose in an instant, being moved upon by an invisible power. many began to speak in tongues and prophesy, others saw glorious visions. the temple was filled with angels. people from the neighborhood came running toward the temple, having heard an unusual sound and seen a brilliant light like a pillar of fire rising above the structure. these spectators were amazed at what they saw and heard. on the 29th of march the prophet met with many of the brethren in the most holy place in the lord's house and fasted and prayed and performed sacred ordinances. in obedience to the commandment, they remained together throughout that whole day and the succeeding night. while they were there the holy spirit rested upon them; and they continued, until the morning light broke, to prophesy and give glory to god. the same services were repeated the day following. joseph said to the quorums that he had now completed the organization of the church, having passed through all the necessary ceremonies, and that they were at liberty to go forth and build up the kingdom of god. at nine o'clock in the evening he retired from the temple and left the meeting in charge of the twelve apostles, who remained to prophesy and speak in tongues until again the morning dawned. during the night the savior appeared with a host of ministering angels. the prophet said that it was a pentecost long to be remembered, for the sound should go forth from that place unto all the world. the next day, thursday, march 31st, the ceremonies in the temple were repeated for the benefit of those saints who could not find room in the house on the preceding sabbath. on sunday, the 3rd day of april, 1836, after the regular service of the day, the prophet and oliver cowdery retired to the pulpit and dropped the veils by which it was separated from the body of the house, and bowed in solemn and silent prayer. after rising, a vision of supernal sublimity and beauty was opened to the eyes of their understanding. they saw the lord standing upon the breastwork of the pulpit, and under his feet they saw a paved work of pure gold in color like amber. his eyes were as a flame of fire, the hair of his head was white like the pure snow, his countenance shone above the brightness of the sun, and his voice was as the sound of the rushing of great waters, even the voice of jehovah, saying: i am the first and the last; i am he who liveth, i am he who was slain, i am your advocate with the father; behold, your sins are forgiven you, you are clean before me, therefore lift up your heads and rejoice. let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have with their might built this house to my name. for behold, i have accepted this house, and my name shall be here, and i will manifest myself to my people in mercy in this house; yea, i will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house. yea, the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endowment with which my servants have been endowed in this house; and the fame of this house shall spread to foreign lands, and this is the beginning of the blessing which shall be poured out upon the heads of my people. even so. amen. this vision closed, and then the heavens were again opened. moses appeared and committed unto them the keys of the gathering of israel. after this came elias, who gave to them the dispensation of the gospel of abraham. when this vision had closed, elijah, the prophet who was taken to heaven without tasting death, appeared unto them, testifying that the time had fully come which was spoken of by the mouth of malachi concerning the coming of elijah--before the great and dreadful day of the lord--to turn the hearts of the fathers to the children and the children to the fathers, lest the earth should be smitten with a curse. during several weeks following the dedication of the temple the prophet and his associates were constantly engaged in measures for the spiritual advancement of the people and with the building up of kirtland. a comforting thing came to joseph at that time. it was in the month of may, 1836, when his uncles asael and silas smith arrived in kirtland with their families, bringing with them the prophet's grandmother, mary smith. this noble woman was ninety-three years of age; she was the widow of asael smith, who had prophesied concerning the coming forth of joseph and who had lived to accept the book of mormon. the aged mary had traveled five hundred miles to see her grandson, the prophet. for ten days all her relatives in kirtland enjoyed the pleasure of her presence, and then she gently fell asleep in death. on the 25th day of july, 1836, the prophet departed with his brother hyrum, sidney rigdon and oliver cowdery, on a mission to the eastern states. he labored diligently in the vicinity of salem in massachusetts, and while there received a revelation in which the lord declared that many people from that part would in his due time be gathered out to journey to zion. joseph returned to kirtland in the month of september. chapter xxxiii. clay county sorrowfully bids the saints to migrate into the wilderness--joseph sends a dignified letter to the citizens-continuance of mob autocracy in jackson--dunklin's helplessness--the saints form the new county of caldwell and lay out far west. they were eastern men, whose manners, habits, customs, and even dialect, are essentially different from our own. they are non-slaveholders, and opposed to slavery, which in this peculiar period, when abolitionism has reared its deformed and haggard visage in our land, is well calculated to excite deep and abiding prejudices in any community where slavery is tolerated and protected. this was the complaint raised against the saints in clay county on the 29th day of june, 1836, by a mass meeting of leading citizens who assembled at liberty. it will be remembered that when the mob had accomplished its awful work in jackson county, the persecuted saints had sought and found a temporary refuge in clay. during all the intervening time of nearly three years, constant efforts had been made to secure a restoration of the saints to their lawful possessions at independence and vicinity; but all in vain, for the mob power triumphed over law, and murderous rapine still trampled upon law and justice. clay county had been the only one to show any available hospitality toward the plundered ones. but now the time had come when a feeling of self-preservation, as they called it, prompted the citizens of even this charitable region to send the saints forth to renewed wandering. the measures adopted were not intentionally cruel; it is pitiable even at this hour to read the resolutions of the mass meeting which decreed this exile; they show that the men who forced them were sinning against their own sense of justice, but for the sake of their own families and property. at the meeting at liberty, john bird was chosen chairman, and john f. doherty secretary. the recorded minutes of that assemblage state that the reasons given in the opening of this chapter, with other similar causes, "have raised a feeling of hostility" against the saints "that the first spark might ignite into all the horrors and desolations of a civil war, the worst evil that could befall any country." continuing, the document says: we therefore feel it our duty to come forward, as mediators, and use every means in our power to prevent the occurrence of so great an evil. as the most efficacious means to arrest the evil, we urge on the mormons to use every means to put an immediate stop to the emigration of their people to this country. we earnestly urge them to seek some other abiding place, where the manners, the habits and customs of the people will be more consonant with their own. for this purpose we would advise them to explore the territory of wisconsin. this country is peculiarly suited to their condition and to their wants. it is almost entirely unsettled; they can procure large bodies of land together, where there are no settlements, and none to interfere with them. it is a territory in which slavery is prohibited, and it is settled entirely with emigrants from the north and east. the religious tenets of this people are so different from the present churches of the age, that they always have, and always will excite deep prejudices against them in any populous country where they may locate. we, therefore, in a spirit of frank and friendly kindness, do advise them to seek a home where they may obtain large and separate bodies of land, and have a community of their own. we further say to them, if they regard their own safety and welfare, if they regard the welfare of their families, their wives and children, they will ponder with deep and solemn reflection on this friendly admonition. if they have one spark of gratitude, they will not willingly plunge a people into civil war, who held out to them the friendly hand of assistance in that hour of dark distress, when there were few to say, god save them. we can only say to them, if they still persist in the blind course they have heretofore followed in flooding the country with their people, that we fear and firmly believe that an immediate civil war is the inevitable consequence. we know that there is not one among us who thirsts for the blood of that people. _we do not contend that we have the least right, under the constitution and laws of the country, to expel them by force_. but we would indeed be blind, if we did not foresee that the first blow that is struck, at this moment of deep excitement, must and will speedily involve every individual in a war, bearing ruin, woe and desolation in its course. it matters but little how, where, or by whom, the war may begin, when the work of destruction commences, we must all be borne onward by the storm, or crushed beneath its fury. in a civil war, when our home is the theatre on which it is fought, there can be no neutrals; let our opinions be what they may, we must fight in self-defense. we want nothing, we ask nothing, we would have nothing from this people, we only ask them, for their own safety, and for ours, to take the least of two evils. most of them are destitute of land, have but little property, are late emigrants to this country, without relations, friends, or endearing ties, to bind them to this land. at the risk of such imminent peril to them and to us, we request them to leave us, when their crops are gathered, their business settled, and they have made every suitable preparation to remove. those who have forty acres of land, we are willing should remain until they can dispose of it without loss, if it should require years. but we urge, most strongly urge, that emigration cease, and cease immediately, as nothing else can or will allay for a moment, the deep excitement that is now unhappily agitating this community. * * * * * * * that if the mormons agree to these propositions, we will use every means in our power to allay the excitement among our own citizens, and to get them to await the result of these things. that it is the opinion of this meeting that the recent emigration among the mormons should take measures to leave this county immediately, as they have no crops on hand, and nothing to lose by continuing their journey to some more friendly land. this paper had the unanimous support of the meeting, and when this decree, mingling the sorrow of humane men with the cruel necessity of what seemed self-preservation, was entered, the meeting adjourned for three days. in the meantime a committee named in the resolution was to confer with the leaders of the saints and obtain their reply. when the prophet heard of this new mandate of banishment he was on the eve of starting from kirtland upon his journey to the east; but before going he forwarded a letter signed by himself, his counselors, his brother hyrum, and oliver cowdery, to the committee of citizens at liberty entrusted with the promulgation of the order of exile, in which letter the following passages occur: under existing circumstances, while rumor is afloat with her accustomed cunning, and while public opinion is fast setting, like a flood-tide against the members of said church, we cannot but admire the candor with which your preamble and resolutions were clothed, as presented to the meeting of the citizens of clay county, on the 29th of june last. though, as you expressed in your report to said meeting--"we do not contend that we have the least right, under the constitution and laws of the country, to expel them by force,"--yet communities may be, at times, unexpectedly thrown into a situation, when wisdom, prudence, and that first item in nature's law, self-defense, would dictate that the responsible and influential part should step forward and guide the public mind in a course to save difficulty, preserve rights, and spare the innocent blood from staining that soil so dearly purchased with the fortunes and lives of our fathers. and as you have come forward as "mediators," to prevent the effusion of blood, and save disasters consequent upon civil war, we take this opportunity to present to you, though strangers, and through you, if you wish, to the people of clay county, our heartfelt gratitude for every kindness rendered our friends in affliction, when driven from their peaceful homes, and to yourselves, also, for the prudent course in the present excited state of your community. but, in doing this, justice to ourselves, as communicants of that church to which our friends belong, and duty towards them as acquaintances and former fellow citizens, require us to say something to exonerate them from the foul charges brought against them, to deprive them of their constitutional privileges, and drive them from the face of society: they have been charged in consequence of the whims and vain notions of some few uninformed, with claiming that upper country, and that ere long they were to possess it, at all hazards, and in defiance of all consequences. this is unjust and far from a foundation in truth. a thing not expected, not looked for, not desired by this society, as a people, and where the idea could have originated is unknown to us. we do not, neither did we ever insinuate a thing of this kind, or hear it from the leading men of the society, now in your country. there is nothing in our religious faith to warrant it, but on the contrary, the most strict injunctions to live in obedience to the laws, and follow peace with all men. and we doubt not, but a recurrence to the jackson county difficulties, with our friends, will fully satisfy you, that at least, heretofore, such has been the course followed by them. that instead of fighting for their own rights, they have sacrificed them for a season, to wait the redress guaranteed in the law, and so anxiously looked for at a time distant from this. we have been, and are still, clearly under the conviction, that had our friends been disposed, they might have maintained their possessions in jackson county. they might have resorted to the same barbarous means with their neighbors, throwing down dwellings, threatening lives, driving innocent women and children from their homes, and thereby have annoyed their enemies equally, at least--but this to their credit, and which must ever remain upon the pages of time, to their honor--they did not. they had possessions, they had homes, they had sacred rights, and more still, they had helpless, harmless innocence, with an approving conscience that they had violated no law of their country or their god, to urge them forward--but, to show to all that they were willing to forego these for the peace of their country, they tamely submitted, and have since been wanderers among strangers (though hospitable) without homes. we think these sufficient reasons to show to your patriotic minds, that our friends, instead of having a wish to expel a community by force of arms, would suffer their rights to be taken from them before shedding blood. * * * * * * * another charge of great magnitude is brought against our friends in the west--of "keeping up a constant communication with the indian tribes on our frontier, with declaring, even from the pulpit, that the indians are a part of god's chosen people, and are destined, by heaven, to inherit this land, in common with themselves." we know of nothing, under the present aspect of our indian relations, calculated to rouse the fears of the people of the upper missouri, more than a combination or influence of this nature; and we cannot look upon it other than one of the most subtle purposes of those whose feelings are embittered against our friends, to turn the eye of suspicion upon them from every man who is acquainted with the barbarous cruelty of rude savages. since a rumor was afloat that the western indians were showing signs of war, we have received frequent private letters from our friends, who have not only expressed fears for their own safety, in case the indians should break out, but a decided determination to be among the first to repel any invasion, and defend the frontier from all hostilities. we mention the last fact, because it was wholly uncalled for on our part, and came previous to any excitement on the part of the people of clay county, against our friends, and must definitely show, that this charge is also untrue. another charge against our friends, and one that is urged as a reason why they must immediately leave the county of clay, is, that they are making or are likely to make, the same "their permanent home, the center and general rendezvous of their people." we have never understood such to be the purpose, wish or design of this society; but on the contrary, have ever supposed, that those who ever resided in clay county, only designed it as a temporary residence, until the law and authority of our country should put them in the quiet possession of their homes in jackson county; and such as had not possessions there, could purchase to the entire satisfaction and interest of the people of jackson county. having partially mentioned the leading objections urged against our friends, we would here add, that it has not been done with a view on our part, to dissuade you from acting in strict conformity with your preamble and resolutions, offered to the people of clay county, on the 29th ult., but from a sense of duty to a people embarrassed, persecuted and afflicted. for you are aware, gentlemen, that in times of excitement, virtues are transformed into vices, acts, which in other cases and under other circumstances, would be considered upright and honorable, interpreted contrary from their real intent, are made objectionable and criminal; and from whom could we look for forbearance and compassion with confidence and assurance, more than from those whose bosoms are warmed with those pure principles of patriotism with which you have been guided in the present instance, to secure the peace of your county, and save a persecuted people from further violence and destruction? it is said that our friends are poor; that they have but little or nothing to bind their feelings or wishes to clay county, and that in consequence, have a less claim upon that county. we do not deny the fact, that our friends are poor; but their persecutions have helped to render them so. while other men were peacefully following their avocations, and extending their interest, they have been deprived of the right of citizenship, prevented from enjoying their own, charged with violating the sacred principles of our constitution and laws; made to feel the keenest aspersions of the tongue of slander, waded through all but death, and are now suffering under calumnies calculated to excite the indignation and hatred of every people among whom they may dwell, thereby exposing them to destruction and inevitable ruin! if a people, a community, or a society can accumulate wealth, increase in worldly fortune, improve in science and arts, rise to eminence in the eyes of the public, surmount these difficulties, so much as to bid defiance to poverty and wretchedness, it must be a new creation, a race of beings superhuman. but in all their poverty and want, we have yet to learn, for the first time, that our friends are not industrious and temperate, and wherein they have not always been the last to retaliate or resent an injury, and the first to overlook and forgive. we do not urge that there are not exceptions to be found: all communities, all societies and associations, are cumbered with disorderly and less virtuous members--members who violate in a greater or less degree the principles of the same. but this can be no just criterion by which to judge a whole society. and further still, where a people are laboring under constant fear of being dispossessed very little inducement is held out to excite them to be industrious. we think, gentlemen, that we have pursued this subject far enough, and we here express to you, as we have in a letter accompanying this, to our friends, our decided disapprobation to the idea of shedding blood, if any other course can be followed to avoid it; in which case, and which alone, we have urged upon our friends to resist only in extreme cases of self-defense; and in this case not to give the offense or provoke their fellow-men to acts of violence,--which we have no doubt they will observe, as they ever have. for you may rest assured, gentlemen, that we would be the last to advise our friends to shed the blood of men, or commit one act to endanger the public peace. we have no doubt but our friends will leave your county, sooner or later,--they have not only signified the same to us, but we have advised them so to do, as fast as they can without incurring too much loss. it may be said that they have but little to lose if they lose the whole. but if they have but little, that little is their all, and the imperious demands of the helpless, urge them to make a prudent disposal of the same. and we are highly pleased with a proposition in your preamble, suffering them to remain peaceably till a disposition can be made of their land, etc., which if suffered, our fears are at once hushed, and we have every reason to believe, that during the remaining part of the residence of our friends in your county, the same feelings of friendship and kindness will continue to exist, that have heretofore, and that when they leave you, you will have no reflection of sorrow to cast, that they have been sojourners among you. to what distance or place they will remove, we are unable to say: in this they must be dictated with judgment and prudence. they may explore the territory of wisconsin--they may remove there, or they may stop on the other side--of this we are unable to say; but be they where they will, we have this gratifying reflection, that they have never been the first, in an unjust manner, to violate the laws, injure their fellow-men, or disturb the tranquility and peace under which any part of our country has heretofore reposed. and we cannot but believe, that ere long the public mind must undergo a change, when it will appear to the satisfaction of all that this people have been illy treated and abused without cause, and when, as justice would demand, those who have been the instigators of their sufferings will be regarded as their true characters demand. though our religious principles are before the world, ready for the investigation of all men, yet we are aware that the sole foundation of all the persecution against our friends, has arisen in consequence of the calumnies and misconstructions, without foundation in truth, or righteousness, in common with all other religious societies, at their first commencement; and should providence order that we rise not as others before us, to respectability and esteem, but be trodden down by the ruthless hand of extermination, posterity will do us the justice, when our persecutors are equally low in the dust, with ourselves, to hand down to succeeding generations, the virtuous acts and forbearance of a people, who sacrificed their reputation for their religion, and their earthly fortunes and happiness to preserve peace, and save this land from being further drenched in blood. we have no doubt but your very seasonable mediation, in the time of so great an excitement, will accomplish your most sanguine desire, in preventing further disorder; and we hope, gentlemen, that while you reflect upon the fact, that the citizens of clay county are urgent for our friends to leave you, that you will also bear in mind, that by their complying with your request to leave, they surrender some of their dearest rights and among the first of those inherent principles guaranteed in the constitution of our country; and that human nature can be driven to a certain extent, when it will yield no farther. therefore while our friends suffer so much, and forego so many sacred rights, we sincerely hope, and we have every reason to expect, that a suitable forbearance may be shown by the people of clay, which if done, the cloud that has been obscuring your horizon, will disperse, and you will be left to enjoy peace, harmony and prosperity. nothing could be more admirable than the candor and gentleness of this letter. while joseph's heart was bleeding for his injured brethren in the west, his sense of justice was so exalted that he could recognize every honest purpose among the men who felt forced to make the edict of expatriation. the prophet also sent a letter of comfort to the elders in clay, counseling peace and yet advising the protection at any cost of wives and little children. no delay had been granted in which to receive such communication from kirtland, and the leading brethren in clay assembled on july 1, 1835, the second day following the mass meeting, and considered the proposition. william w. phelps was chairman, and john corrill was secretary. a committee consisting of twelve--e. partridge, i. morley, l. wight, t. b. marsh, e. higbee, c. beebee, i. hitchcock, i. higbee, s. bent, t. billings, j. emmett and r. evans--was appointed to report a preamble with resolutions. these were presented and unanimously adopted as follows: that we (the "mormons" so called) are grateful for the kindness which has been shown to us by the citizens of clay, since we have resided with them, and being desirous for peace and wishing the good rather than the ill will of mankind, will use all honorable means to allay the excitement, and, so far as we can, remove any foundations for jealousies against us as a people. we are aware that many rumors prejudicial to us as a society are afloat, and time only can prove their falsity to the world at large. we deny having claim to this or any other county or country further than we purchase with money, or more than the constitution and laws allow us as free american citizens. we have taken no part for or against slavery, but are opposed to the abolitionists, and consider that men have a right to hold slaves or not according to law. we believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruptions of the world; but we do not believe it right to interfere with bondservants, nor preach the gospel to, nor meddle with, or influence them in the least to cause them to be dissatisfied with their situation in life, thereby jeopardizing the lives of men. such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude. we deny holding any communications with the indians, and mean to hold ourselves as ready to defend our country against their barbarous ravages as any other people. we believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly. it is needless to enter into a further detail of our faith or mention our sufferings:- _therefore resolved_, for the sake of friendship, and to be in a covenant of peace with the citizens of clay county, and the citizens of clay county to be in a covenant of peace with us, notwithstanding the necessary loss of property and expense we incur in moving, we comply with the requisitions of their resolutions in leaving the county of clay, as explained by the preamble accompanying the same; and that we will use our exertions to have the church do the same; and that we will also exert ourselves to stop the tide of emigration of our people to this county. _resolved_, that we accept of the friendly offer verbally tendered to us by the committee yesterday, to assist us in selecting a location and removing to it. the dread decree was met and accepted. the saints were fully alive to the kindness of the people of clay and were willing to sacrifice what little comforts they had been able to accumulate since their banishment from jackson and to take up their sick and their helpless ones and journey--but whither? nobly did they repay the charity which had been extended to them. if their presence was a menace to the well-being of men who had in the hour of affliction offered the hand of help, they would brave death in the wilderness rather than have it so any longer. it was an awful hour, but the alternative was exile or dishonor to their pledge. let their choice speak for them throughout all the ages. a home in civilization was denied to these afflicted saints. the old mob organization in jackson was still maintained. only a few weeks previous to this time a committee of officials in jackson had formulated recommendations to their fellow-ruffians in case the saints should attempt to come back to form a new settlement or to repossess their own property. the chief executive of the state, daniel dunklin, under date of july 18th, made a miserable confession of his utter inability to help or protect them. and the settled counties adjoining clay had already refused to permit them to live and labor within their borders. but when the citizens of clay witnessed the nobility of the long-suffering saints, they adopted a resolution urging the keeping of "the peace towards the mormons as good faith, justice, morality and religion require." committees were appointed by these citizens to aid the people in their removal. and before adjourning, the meeting adopted the following resolution: that this meeting recommend the mormons to the good treatment of the citizens of the adjoining counties. we also recommend the inhabitants of the neighboring counties to assist the mormons in selecting some abiding place for their people, where they will be in a measure the only occupants and where none will be anxious to molest them. in less than three months the saints began their work of removal from clay county into the wilderness. they had few of the facilities for extensive travel or for the establishment of comfortable settlements. to the north and east of clay was ray county, the upper part of which was almost entirely unoccupied. but seven men lived there, and these were bee-hunters who, having exhausted the honey of that region, were about to desert the place. the timber was poor and the land unattractive to ordinary settlers. into this place, known as the shoal creek region, the saints journeyed. they bought out the few possessions of the bee-hunters and began to make homes. the natural poverty of the county rendered it for a time a place of safe refuge. but it was then, as it has been since, the case, that the latter-day saints are left in undisputed possession of a desert or a wilderness, until they have redeemed it from physical chaos and made it a delightful habitation for man--then their expulsion or oppression begins. their industry and thrift are a temptation to the idle and dissolute. with the simple hope of enjoying the life, liberty, and religious freedom guaranteed by the constitution, the saints immigrated into northern ray in considerable numbers. in december, 1836, they petitioned the legislature of the state of missouri to incorporate the shoal creek region and surrounding lands, which were almost entirely unoccupied except by them, as a new county. the prayer was granted in that month, and the county was organized under the name of caldwell. the city of far west was laid out during the winter, and in the spring of 1837 preparations were made for the erection of a house of the lord in that place. chapter xxxiv. the first serious apostasy and the first great missionary movement-dissensions at kirtland, and successful labors in england--joseph meets john taylor in canada--trials and murderous mobs at painesville--the prophet wades through swamps in the night, carrying sidney upon his back. i say unto all the twelve, arise and gird up your loins, take up your cross, follow me, and feed my sheep. exalt not yourselves; rebel not against my servant joseph, for verily i say unto you, i am with him, and my hand shall be over him; and the keys which i have given unto him, and also to youward, shall not be taken from him till i come. * * * * * wherefore, whithersoever they (the first presidency) shall send you, go ye, and i will be with you. this was a commandment given through joseph smith unto thomas b. marsh, at kirtland, on the 23rd day of july, 1837, concerning the twelve apostles of the lamb. it was necessary; for pride and disunion and the ambitions of the world were doing their work among some of their number, and they would heed neither the counsels of joseph nor the direct behest of the almighty. not for many generations had men been favored of the lord as they had been. they had received heavenly manifestations sufficient, one would think, to keep them from ever turning away from the truth. but after receiving these glorious evidences of divine favor, like their master, jesus, they were "tempted of the devil;" yet not like their lord, some of these men yielded to temptation and fell from their high estate. they did not resist the allurements of satan. the desire for the glory of the world, the wealth of the world, the vain things of the world, overcame them. a mania to speculate, to make money, became almost universally prevalent. it was a general tendency in the united states, and especially in the west, at the time of which we write. forgetting the visions of eternity they had beheld; forgetting the holy anointing they had received; forgetting their high callings and their dedication to the ministry of the son of god, leading men became real estate dealers, merchants, organizers of "wildcat" schemes, and eventually deadly enemies of the work of god and of him whom he had chosen as his prophet. simultaneously with this spirit of speculation, came the spirit of apostasy and rebellion against the authority of heaven. so rife did this spirit become that those who rebelled were applauded, and even men were glad to find excuse in the example of the twelve and other leading men for their own wrong-doing. the few of the apostles who were willing to fulfill the requirements of the gospel in all things were ridiculed and every effort was made to dissuade them from the course they were pursuing. jealousy and hatred of the prophet cropped out on every hand. those who disobeyed were called wise by all the disaffected spirits; and those who made every required sacrifice in humility were called foolish. but the generation had not passed away before the lord repaid according to his promise. the men who had exalted themselves were abased into nothingness; while those who had bowed their heads in humility were exalted. today the names of the proud and the vain of that time are almost forgotten; while the names of the apostles who endured all things faithfully are held in most solemn and sacred remembrance by the congregation of israel. it was a time of great trial. in the winter of 1836-7 preparations had been made to establish a bank to be known as the kirtland safety society--an institution wisely designed to ameliorate the financial condition of the community. the society was established; but the prophet's plan for its usefulness and the general prosperity failed through the envy and covetousness of some of the leading men. the sorrow which this brought to joseph cannot be described. he had labored and advised with no other object than the general benefit, carrying upon his own shoulders a greater burden than was imposed upon anyone else. he had not sought self-aggrandizement, nor would he willingly permit the avarice of other men to gain advantage over the community's welfare. he took part in every labor; and had assumed personally a large share of the work and care of the printing office, which was at that time a great responsibility and expense. so many evil surmisings, so much disunion and apostasy followed in quick succession the spirit of speculation to which reference has been made, that the prophet was led to exclaim: it seemed as though all the powers of earth and hell were combining their influence to overthrow the church. the integrity of all was tested. instances of fidelity to the prophet were not wanting, especially among the meek and humble, and when the prophet met with these their presence and words brought solace and encouragement to his wounded spirit. among the prominent men defection was too general. several of them yielded to a spirit of murmuring and fault-finding who afterwards bitterly repented of their unstable and weak conduct and lack of integrity and courage. the feeling which joseph had during these sorrowful days is illustrated by remarks which he made to elder wilford woodruff, when the latter called upon him in the spring of 1837, on the eve of his departure on a mission to fox islands. at that time elder woodruff was one of the first seventy. the prophet scrutinized him very closely, as though he would read his inmost thoughts, and remarked: "brother woodruff, i am glad to see you; i hardly know, when i meet those who have been my brethren in the lord, who of them are my friends, they have become so scarce." when elder woodruff reported to sidney rigdon, who was then the prophet's first counselor, how strongly he was impressed to carry the gospel to fox islands, to a people who, he felt, were ready to receive it, sidney said: "that is right; i wish you would go; for if you do, some of the devils who are now here in kirtland will follow you, as they will every faithful man who goes out into the vineyard." the enemies of the cause abroad were united with the spirits of dissension at kirtland, to produce disaffection against the prophet himself and to attribute to him those evils which were solely caused by disobedience to his counsel and the command of god expressed through him. as we have seen, some of the twelve were so far blinded that they joined secretly with the enemy; but there was not a quorum in the church that was entirely exempt from the evil influence. joseph was stricken with illness in june, 1837. and while he was wrestling with the adversary to overcome the physical affliction, the doubting members of the church were taught by apostates that his woes had been sent upon him because of his transgressions. when the prophet was once more restored through prayer and the blessing of the almighty to his condition of health and power, he humbly said of his enemies: the lord judge betwixt me and them, while i pray my father to forgive them the wrong. while satan was spreading this spirit of dissension through kirtland, the lord was directing to joseph the magnificent missionary movement to the old world. about the first day of june, 1837, that devoted and ever-constant apostle heber c. kimball was set apart by the spirit of prophecy and revelation to preside over a mission to england--the first in that dispensation. with him were associated apostle orson hyde and elders willard richards and joseph fielding; and when they reached new york they were joined by three brethren from canada, john goodson, isaac russell and john snyder. they sailed from the united states on the 1st day of july, 1837, on the ship _garrick_, and landed in liverpool on the 20th day of that same month. this was the commencement of a glorious work, which has brought the honest-in-heart by tens of thousands from foreign lands, and which yet continues and must continue until the elect shall be gathered and the judgments of god are poured out upon the nations. though this was the first missionary work of the church performed in another hemisphere, self-denying brethren had up to this time been diligent in laboring in canada, in the states and among the indians on the border, that the people of this continent might have an opportunity to hear and obey. it was a glorious overcoming of the evil which menaced the church at that hour. drawing strength and means from abroad to the cause, the missionary movement also opened a glorious opportunity for elders in zion to forsake speculations, vanities, dissensions, and to prove their faith by their devoted efforts for the salvation of their fellow-men. apostles kimball and hyde, and elder richards and companions landed on this foreign shore absolutely moneyless. they did not have so much as a cent or a farthing, but they were not dismayed. the prophet of god had pronounced upon their heads blessings which they knew could not fail. immediately after landing at liverpool they advanced to preston, thirty miles distant. when they alighted from the coach they found unfurled above their heads a large flag bearing this inscription in letters of gold: "truth will prevail." the banner was floating in compliment to queen victoria who had but recently ascended the throne after the death of king william iv; but it was accepted as a promise and a good omen by the elders, and they were not disappointed. elder joseph fielding had a brother who resided at preston, and with whom he and his sisters, one of whom afterwards became the wife of president hyrum smith, and the mother of his son, joseph f. smith, had corresponded. he was a minister of religion, and was styled rev. james fielding. three days after the elders landed in england they preached in mr. fielding's church, at preston, and seven days later they baptized nine persons in the river ribble near that place. the continuation of their work was marked by a noble zeal on their own part and a prosperity under the divine assistance almost without parallel. the hatred against the prophet took violent form at this time. every possible effort was made by apostates and mobocrats to harass and injure him. on the 27th day of july, 1837, he departed from kirtland with elders brigham young, albert p. rockwood, sidney rigdon and thomas b. marsh for the purpose of performing a mission among the saints in canada. a considerable work was being done there, and the prophet desired to give personal counsel and assistance to the saints. but when they reached painesville, a few miles from kirtland, writs in civil action and warrants of arrest were served upon joseph for the purpose of detaining him. these suits were vexatious and without any foundation in law or justice. their purpose was stated by sheriff kimball, the man who served the papers upon the prophet, to elder anson call as follows: we don't want your prophet to leave kirtland, and he shan't leave. two or three times during that day the civil suits against him were dismissed, and he was discharged from the criminal warrants, their trumped-up character being evident. but this was only to make a show of justice; for the sheriff went after the prophet as he was leaving painesville, sprang into his carriage and served another writ upon him. though this case was manifestly unjust as the others, he was held to bail in the sum of $700--quite a large amount in those days, considering the poverty of the people and the petty nature of the suit. it was decided by the court that no one who lived in kirtland should be accepted as sureties upon the bonds. this order was made for no other purpose than to prevent the giving of bail, as it was hoped that joseph could not secure it elsewhere and that his person would remain in the hands of his enemies. it was anson call, then living at madison, who gave the necessary security for the prophet's liberation, thereby permitting him to return to kirtland. some weeks subsequently, at the time appointed for the trial, the prophet appeared in the court at painesville; but as no one was there to maintain the charge against him, the falsifiers having in the meantime become frightened at their own perjury, he was acquitted. on the night of july 28th, 1837, which was the day after the arrest at painesville, joseph started again for canada with the brethren formerly named. on the afternoon of the 29th of july, having reached ashtabula, they took a deck passage on board a steamer for buffalo. they had very little money, and their accommodations and fare were of the humblest. they lay all night on the upper deck of the boat with their clothes on and with their valises for pillows. despite the tribulations through which he had just passed and despite the rudeness of his couch, the prophet slept serenely and restfully. when they reached buffalo the party separated, elders brigham young and albert p. rockwood going to the eastern states, and joseph--with elders rigdon and marsh--departing for upper canada. during the month of august, 1837, joseph traveled among the branches of the church in canada, ministering counsel and comfort to the saints. at toronto he met john taylor, who had been baptized by parley p. pratt, and who was then the president over the church in canada. the prophet and the future president had a time of rejoicing together. joseph was deeply impressed by the character of john taylor. the latter had been a preacher in the methodist church at toronto, and had in that organization taken rank as a religious reformer. he declared apostolic doctrines before he ever saw one of the latter-day saints, and had been brought to trial before a ministerial body for his heretical sermons. with the inspiration that was upon him he had refused to recant, although his courageous act brought ostracism upon himself and family. it was this brave and scholarly man who welcomed joseph and labored with him in canada. it was this same hero who, after seven years of trial--during which he never flinched--was with his beloved prophet at the martyrdom in carthage jail. joseph's association with john taylor, as with other leading men in the church, shows how the lord was directing the footsteps of his future apostles and seers of that generation, that they should come into communication and into living and loving companionship with the founder of the church. when the prophet returned from canada he secured a horse and wagon at the city of buffalo, with which to make the journey to kirtland. sidney was with him, and they traveled to painesville without molestation; but while there, eating supper at the house of a mr. bissel who had been the prophet's advocate in the former law suits, a mob surrounded the house and yelled for joseph's blood. bissel knew that he himself might be a sufferer, but he was determined that murder should not be committed upon an unoffending man if he could prevent it. while the rabble was congregating in groups around the house, he led joseph and sidney quietly through the back door, and under cover of night they slipped between the assassin crowds and escaped. scarcely were they gone when the mob discovered the fact and, mounting horses, pushed out upon the mentor road. they posted sentinels and lighted bonfires all along this track, which they expected the prophet and his companion would travel to get into kirtland. but joseph took to the fields. sidney was weakened and almost helpless with illness and fear. many swamps lay in their way; and joseph waded through these and carried sidney upon his back. he kept away from the road far enough to be secure in the darkness, while the fires which had been intended for his detection really aided him to avoid his blood-thirsty pursuers. after a toilsome and rapid journey, during which joseph carried sidney most of the way, they reached the end of the mentor road which intersected with a highway leading two miles into kirtland. the mob had not posted their sentinels or built their fires further than this point; and, being well past their enemies, joseph and sidney were able to take the traveled road and to continue their journey with less pain and toil. it was very late on saturday night when they reached their homes in kirtland greatly exhausted. none but their families heard of their arrival until the next morning, when joseph appeared at meeting and preached a powerful sermon to the assembled saints. immediately after this time, on september 3rd, at a conference held in kirtland, oliver cowdery, joseph smith, sen., hyrum smith and john smith were sustained as assistant counselors to the first presidency, the congregation having declined to sustain frederick g. williams in the position which he held as second counselor to the prophet. objection being also made to three of the apostles, luke johnson, lyman e. johnson and john f. boynton, they were by the voice of the saints shorn of their apostolic rank and were disfellowshiped; however, as they subsequently made protestation of their repentance, they were received back into the church and into their station. but their humility was either a mere pretense or was very volatile in its character; because not many weeks elapsed until they were once more engaged in an effort to ruin the church and the prophet. thus the first serious apostasy and the first great missionary movement of the church started together. how unavailing the falsehoods and lack of fidelity have been and how glorious the efforts of the servants of god to spread the light of the gospel through every land, every chapter of the church's history from that time to this speaks in eloquent tones. in the august number of the _messenger and advocate_ was published a prospectus for the _elders' journal_ to be edited by the prophet. in pursuance of this announcement the publication of the _messenger and advocate_ was suspended with the september number, and in october, 1837, the _elders' journal_ was begun; but only two numbers were issued when, through the destruction of the printing office by fire, in december, 1837, work of this character was stopped. chapter xxxv. john taylor's brave defense of joseph--the prophet encounters the spirit of apostasy in missouri--hyrum in the first presidency--brigham young's courage and devotion--joseph driven from kirtland--david w. patten's prophetic objection--sad excommunications--fate of prominent men--adam-ondi-ahman--the gathering. after the apostasy became general at kirtland, those who banded themselves against the prophet and the faithful saints set up a claim to the ownership of the temple. scenes of a turbulent and even violent character were witnessed in the sacred building. deadly weapons were drawn and flourished and lives were threatened by the members of the apostate party who sought by these means to overawe the peaceful members of the church and to accomplish the ends they had in view. after the visit which the prophet, sidney rigdon and thomas b. marsh made to canada, elder john taylor, with the view of making preparations to gather with the saints and to provide a home for himself and family, repaired to kirtland. while there he attended services in the temple. fault-finding and accusation were indulged in by leading men in their remarks, and the prophet was the target at which their shafts of censure were aimed. they looked upon him and spoke of him as a fallen prophet. these attacks aroused all the lion of john taylor's nature--and all who ever saw him when strength and courage were demanded, can remember how grandly he could rise to the occasion and satisfy every expectation--and he arose and obtained the privilege of speaking from one of the stands. he was a stranger to the congregation; they knew not who he was nor whence he came, but the saints saw in him a man of god. his fine presence, his courageous demeanor, the plainness and strength of his reasoning and the power of god which accompanied his words, made a great impression upon the entire audience. his address was a masterly exposition of the great truths which god had inspired joseph to reveal--truths of which all the learned and religious world were in entire ignorance until they were brought forth by joseph--and a defense of him as a prophet of god. the dissenters were rebuked and the saints were strengthened and encouraged and all felt that a man had appeared upon the scene who would yet be a power among the saints. this was president taylor's first public introduction to the saints at the gathering place. undaunted by the apostasy, and relying upon the promise of the lord, joseph knew that the work would surely grow and that places must be appointed for the gathering of the saints in the last days. to every human appearance, in the spring and summer of 1837, the church was in a state of dissolution; but all who were animated by the spirit of truth knew that the disunion at kirtland was but the effort of the adversary, which, with patience and faithfulness, might be overcome. in september, joseph had not yet learned through any earthly medium of the marvelous work which was to be done abroad among the honest-in-heart; and yet, on the 27th day of that month, he and sidney rigdon began a journey to the west to visit the saints in missouri and to establish places into which might come converts from every land. they were accompanied on this journey by vinson knight and william smith, while hyrum was already at far west, laboring with his accustomed energy and fidelity for the advancement of the gospel and the well-being of the saints. while the prophet and his companions were on the way, hyrum's wife jerusha died at kirtland, leaving five little children. her dying message was full of faith in the gospel and was a comfort to her absent husband when he learned it, and it proved that she was worthy to be the consort of the destined patriarch and martyr. a little over a month was consumed in the journey to far west; and soon after the prophet's arrival he began to hold meetings for the settlement of all difficulties which had arisen between the brethren there, the same evil spirit which had gained such sway in kirtland having begun to assert its power in missouri. on the 7th of november, 1837, a general assembly of the church was held at far west, at which frederick g. williams was rejected by the congregation as a counselor to the president of the church; and, upon motion of sidney rigdon, hyrum smith was elected to fill the vacancy. the local organization was also perfected, and prayer was offered to god that this place might be a gathering spot for the saints. as it appeared to the prophet that the regions surrounding far west, occupied by other settlers, afforded yet much room, the plat of far west was enlarged into the dimensions of a city, and every preparation was made to afford a refuge to such as might choose to gather to this new stake of zion. it was also decided that the time had not yet come for the building of a temple at far west, but that the brethren should await the commandment of the lord upon this subject. about the 10th of november, joseph left far west to return to kirtland, occupying a month in the journey and reaching his home on the 10th day of december. while he had been absent, the spirit of apostasy had gained an ascendancy with men who had previously begged forgiveness from the prophet. warren parrish, john f. boynton, joseph coe and others,--deeming that the absence of the prophet afforded them an opportunity--banded themselves together to accomplish the overthrow of the church. they renounced the church of jesus christ, renounced the authority of the prophet of god, and set up an organization for themselves. denouncing joseph and his faithful supporters as heretics, they became so violent at any opposition to their falsehoods that they even sought the lives of their former brethren. brigham young always was one of the truest and most intrepid of men; and during all these kirtland troubles he openly and fearlessly declared to all that joseph smith was a prophet of god and had neither transgressed nor fallen from his divinely appointed place. his unswerving and undaunted attitude, the plainness of his declarations and the vigor of his defense of joseph, and his exposure of the schemes of his enemies, aroused their fury. the apostates could not brook this boldness of the apostle brigham; it interfered with their murderous designs against joseph and their hateful purposes against the church. threats and cajolery having alike failed to intimidate or divert him, they determined to kill him. but he learned of their designs; and nearly two weeks after the prophet had returned to kirtland and was able to assert his own authority, brigham young departed for missouri to escape the assassins who ravened for his life at kirtland. in the meantime the work abroad progressed gloriously. on christmas day, 1837, a conference was held at preston, at which the reports showed that already the branch of the church in england numbered about one thousand souls. the letters conveying these happy tidings had not yet reached the prophet; and except as hope was inspired in his heart by the holy spirit, he had little comfort through the darkness of that night of 1837, for apostasy and transgression strove hard to rule the weak and ruin the staunch at kirtland. the experience of 1836-7 in the church demonstrated as never before, that irrefragable testimonies concerning the divine origin of the gospel and the prophetic calling of joseph were not alone sufficient to keep men faithful. unflinching firmness and intrepidity were also indispensable; but preeminent above all other qualities, purity of life was absolutely essential. the half century which has since elapsed has abundantly confirmed this. the virtuous, humble men who possessed steadfastness and faith in the days of trial at kirtland, have since grown to prominence among the saints. the qualities which they then exhibited have had ample room for exercise in the subsequent vicissitudes through which the church has passed. the lord has tried and proved them; they have acquired confidence themselves; and the people have ever looked to them as leaders who could be trusted and upon whose courage, judgment and integrity they could safely rely. in this connection it is worthy of remark that the three men who have succeeded the prophet joseph as presidents of the church, were all distinguished during joseph's lifetime for their love for the truth and their unswerving affection and loyalty to him as the prophet of god. president brigham young, probably above all men in kirtland, displayed these qualities during the stormy scenes of the last year of his residence at that place. president wilford woodruff, though not so prominent in those days as he afterwards became, was expostulated with, coaxed and ridiculed by some of his old friends, notably warren parrish, who had been his fellow-missionary in the southern states, for the purpose of inducing him to join them and turn against the prophet. but the integrity of the man was immovable and all their efforts proved unavailing. with the dawn of the new year confusion and mobocratic power increased, and on the 12th of january, 1838, joseph and sidney were driven from kirtland to escape mob violence. their destination was far west, and they were pursued more than two hundred miles by armed enemies seeking their lives. the weather was intensely severe, and joseph and his companion, with their families who had joined them, suffered greatly in their endeavor to elude the murderous pursuit. several times the pursuers crossed the prophet's track. twice they entered the houses where his party had gained a refuge, and once they occupied a room in the same building with only a partition between them, through which the prophet heard their oaths and imprecations concerning him. thus were they protected by divine power, else murder would have been done, for the long and unavailing pursuit had filled these would-be assassins with a fiendish desire for blood. owing to the severity of the season two months were occupied in the journey to far west, which place the prophet and his family reached on the 14th day of march, 1838, accompanied by apostle brigham young, who had joined him on the way. his arrival was very timely and necessary. upon his previous visit objection had been raised to some of the local authorities and they were only accepted by the congregation after having made humble confession of their sins and entered their solemn promise of repentance. but so soon as the prophet had turned his back upon far west to go to kirtland, the local presidency had again entered into transgression, acting selfishly and arbitrarily in the administration of financial affairs and completely losing the confidence of the body of the people. while the prophet had been journeying toward missouri after escaping the kirtland mob in january, 1838, a general assembly of the saints in far west was held on the 5th day of february, at which david whitmer, john whitmer and william w. phelps were rejected as the local presidency; and a few days later thomas b. marsh and david w. patten, of the twelve, were selected to act as a presidency until the prophet should arrive. oliver cowdery too had been suspended from his position. persisting in unchristianlike conduct, w. w. phelps and john whitmer had been excommunicated by the high council in far west, four days previous to the arrival of joseph. this was the sad situation as the prophet approached the dwelling place of the saints in missouri. many of the people went out to meet him, and at a distance of one hundred and twenty miles from far west they found him and tendered him teams and money to help him forward. the joy they had in his presence arose from an absolute knowledge of his power and authority as a prophet of god. they were certain that many of their difficulties would end with his presence, because he would give the light of truth by which to guide their footsteps. on the eighth anniversary of the organization of the church a conference was held at far west under the presidency of joseph. on this occasion david w. patten declared that he could not recommend william e. mclellin, luke johnson and john f. boynton as members of the twelve, and he was also doubtful of william smith. his objection to these men was prophetic; all of them lost their standing, disgraced their calling, forfeited their knowledge of the truth and their promise of reward hereafter, and sank back into the mire of this world. at the same conference brigham young, david w. patten and thomas b. marsh were chosen to preside over the church in missouri. on the 12th of april, 1838, oliver cowdery was found guilty of serious wrong-doing for which he had not made repentance, and he was excommunicated by the high council at far west. before the same tribunal on the day following david whitmer was charged with persistent disobedience of the word of wisdom and with unchristianlike conduct, and he was also cut off. luke johnson, lyman e. johnson and john f. boynton were excommunicated about the same tune, and less than a month later a similar fate befell william e. mclellin. it was a sorrowful day for joseph when he lost the companionship of these men who had been with him during many trials and who had participated with him in the glorious understanding of heavenly things. but they were no longer anything but dead branches, harmful to the growing tree, and it was necessary for the pruner to lop them off. oliver cowdery and david whitmer were two of the witnesses to the book of mormon, designated by the word of the almighty to view the plates and to be ministered unto by the angel of the record. oliver had stood with joseph in the kirtland temple and seen the marvelous manifestations there. it was sad to see them thus shorn of power and blessing, but they had demonstrated their unworthiness to hold the positions which they had filled, and the penalty must fall upon them that the church might escape the evil of their sins. had joseph's faith in god and confidence in the mission which the creator had entrusted to him been less than it was, he might have temporized with these men and not dealt with them in so strict and summary a manner. he was attached to them by many ties. they had been his aids and companions in days when he most needed help, sustenance and friendship. through his ministrations of the gospel, god had enabled him to abundantly repay them. still he never could forget their past associations. they were two of the heaven-selected witnesses who had testified that god's voice had declared to them that joseph's translation of the book of mormon had been made by the gift and power of god. if they should be excommunicated from the church, suppose that they, filled with anger thereat, should abandon themselves to the spirit of evil which so many men, so dealt with, yielded to in those days; what then? like others, might they not renounce the truth, circulate all manner of falsehoods, deny the divinity of the work and even the solemn testimony which they had borne? these might be the reflections of an ordinary man under such circumstances; but such thoughts never troubled this prophet of god. this church was not the church of man. jesus christ, its divine head, had promised he would take care of, sustain and defend it. however much, then, joseph's affection and friendship might be for these men, he owed a paramount duty to his god to deal with transgressors in his church according to the laws which he had given. this duty the prophet performed without hesitation, leaving all consequences for the lord to control. oliver cowdery, david whitmer and martin harris, the three witnesses of the divine origin of joseph's translation of the book of mormon, were all severed from the church. they became opponents of joseph smith and claimed he had fallen into transgression; but amid all their trials, temptations and vicissitudes they never hesitated or wavered in regard to the published testimony which they gave to the world concerning the book of mormon. each of them to the day of his death, asseverated in the most solemn manner the truth of his testimony. all three are dead; but they still live as immutable witnesses of the truth and divinity of the record known as the book of mormon, and by their testimony will the world yet be judged. in the sacred records which have come to us there is no mention of any other man, that was so highly favored as oliver cowdery was, falling from his exalted position and forfeiting his blessings and priesthood as he did. what a lesson and warning does his history convey! it is generally understood by those who knew him in the days of which we write, that he was guilty of unvirtuous conduct. this came to the prophet's knowledge. he warned oliver of the consequences which would follow if he did not repent. the warnings were unheeded. the spirit of god withdrew itself from him and he fell into darkness; and from being the second elder in the church, he lost his standing as a member and became an alien to the people of god. for years he remained in this condition. after the exodus of the saints from nauvoo and the city of salt lake had been founded, he arrived at kanesville, made suitable acknowledgments in great humility to the church there and was admitted to it by baptism under the direction of elder orson hyde. he was re-ordained to the melchisedec priesthood and shortly afterwards died at richmond, in the state of missouri. martin harris also came back penitent to the church, after being for years separated from it. he was restored to fellowship and the priesthood, and was strong in his testimony for the truth up to his death, which was at a very advanced age at smithfield, cache county, utah territory. david whitmer never rejoined the church; but his testimony concerning the divine origin of the book of mormon was widely circulated through the newspapers of the country. he died at richmond, missouri. of the three apostles who were then excommunicated--boynton and the two johnsons--one only rejoined the church. luke johnson came to nauvoo at the time of the exodus and was again admitted to fellowship. he was one of the company of pioneers who under the leadership of president brigham young, left winter quarters on the missouri river in 1847, to find a home for the latter-day saints in the great west, and which resulted in the settling of great salt lake valley. luke johnson was a member of the church when he died in salt lake city. president brigham young related a conversation himself and some others of the twelve apostles had with lyman e. johnson on one occasion in nauvoo. it was after the martyrdom of the prophet joseph. they were speaking of old times when they were all engaged in the ministry and when lyman e. johnson was a zealous advocate of the truth. the bitterness he had exhibited in kirtland had passed away, and he was softened by the association with his old companions. speaking of the heavenly influence and spirit which had accompanied him in his labors in the ministry, lyman said, "i would give my right hand to-day if, by so doing, i could feel once more as i did then." in the month of april, 1838, the lord commanded his saints through joseph that the church in these last days should be called the church of jesus christ of latter-day saints. he also commanded his people to arise and shine that their light might be a standard for the nations, and that the gathering to zion and her stakes might be a refuge from the storm and from the wrath which shall be poured out upon the whole earth. during the spring and early summer of 1838, the prophet was peacefully engaged in his labors at far west and in the regions surrounding. he established a stake of zion at adam-ondi-ahman in daviess county, missouri, at the spot where adam had dwelt and where, according to daniel the prophet, the ancient of days shall sit. he assisted in the laying of the corner stones of the house of the lord at far west on the 4th day of july. and during all this time he was busily engaged in collating data and recording facts relating to church history, that the momentous events of the eight years preceding might not be lost to the coming generations. on the 8th day of july, john taylor, john e. page, wilford woodruff and willard richards were appointed by revelation to fill the places of those who had fallen from the quorum of the twelve. on the same day the lord declared the law of tithing to stand for the guidance of the faithful forever. joseph also labored in the preparation of the _elders' journal_, the publication of which was resumed in july, 1838, at far west. apostles heber c. kimball and orson hyde had returned from england, reaching kirtland in may, 1838, having left the english mission under the presidency of joseph fielding, with willard richards and william clayton as his counselors. on the 10th of march, 1838, the seventies at kirtland had decided to remove their quorum in a camp to the west; and on the 6th day of july of this year, a large body of the saints, numbering five hundred and fifteen souls--including and in charge of the seventies--departed from kirtland for missouri. many sufferings were endured by this devoted band. their ranks were decimated by disease and persecutions. some of them grew faint and faithless and fell by the wayside. but the majority persevered; and about two hundred of the original number reached adam-ondi-ahman in a body, while many of the others came as speedily as their circumstances would permit. from that time on, until the mob once more triumphed and drove them forth, the gathering of the saints continued. chapter xxxvi. peniston arouses a mob--his exciting speech causes a cruel attack upon twelve unarmed brethren--one hundred and fifty mobocrats drive them from the polls--adam black's promise--false charges against the saints--the sheriff of daviess county arrests joseph--boggs orders the raising of the militia--the prophet perceives the real object of this order. in august, 1838, the appalling mob crusade began which resulted finally in the exile of the saints from the state of missouri. previous to this time lands had been purchased by some of the brethren in daviess county, adjoining caldwell on the north. the saints who settled there were industrious and law-abiding citizens. but the murderous element in that region would not permit them to toil in peace and enjoy the rights of freemen. some of the old mobbers were there, and they joined with the people who had sold farms to the saints and who saw in this wicked conjunction of forces an opportunity to recover their possessions, without any other cost than the banishment or murder of the "mormon" settlers. colonel william p. peniston, who had led the mob in clay county against the saints, was desirous of being returned to the state legislature as a representative from daviess county. the election was to be held on the 6th day of august, 1838. previous to that time peniston and his friends had organized with a determination to prevent the saints from voting, as it was believed that they would not aid their old enemy--persecutor and law-breaker that he was--to a seat in the law-making body of the state. a friendly judge named morin told some of the elders of the plot against them and advised them to go to the polls armed and ready to resist the unlawful aggression. but, though they were strong in their intention to exercise their rights as set forth in the constitution and the laws, bitter experience had taught them that such an act on their part as carrying arms, merely for self-protection, would be called an unlawful demonstration and would be followed by a general assault upon them under cover of authority. so they went to the polling places with no other weapons than clean consciences, clean ballots and clean, strong hands. at gallatin, the principal town of the county, twelve of them were preparing to cast their votes. but peniston mounted a barrel and made an exciting, desperate speech. he was surrounded by an assemblage of ruffians numbering one hundred and fifty. to this inflammable material he applied the torch. he said: the mormon leaders profess to heal the sick, and you know that is a damned lie. he declared his opposition to the settlement of the saints in that region and told his hearers that if they suffered the "mormons" to vote, they would deserve to lose their own suffrages. addressing the saints he declared: i headed a mob to drive you out of clay county and would not prevent your being mobbed now. incited to horrible rage by his incendiary tirade some of the drunken men in the mob attacked the brethren, and when effective resistance was made by the courageous twelve, the entire rabble of one hundred and fifty set upon them. the brethren fought with desperate courage. they were defending the most sacred right of american citizenship. before the well-directed blows from their stout arms and bare hands, scores of the mobocrats fell in the dust; but at last, overpowered by numbers, and warned by the authorities of the county that this attack had been premeditated and they would do better to withdraw, the brethren retreated. just outside of town they held a council to decide whether to return to the polling places or seek their homes. while they were debating this point, they saw crowds of mob recruits rush into the town armed with guns, pistols, knives and clubs; and knowing that these men intended to do murder upon them the brethren hastened to their farms, collected their families and hid them in a thicket of hazel brush for the night. a heavy rain came on. the women and little children, drenched to the skin, were compelled to lie upon the chilling ground through all the stormy hours of darkness, while their husbands and fathers stood sentry at the edge of the copse, expecting every hour that the dread attack would come. the next morning word was brought to far west by friendly settlers that some of the brethren had been killed at gallatin, while attempting to cast their votes, and that the mob power was again supreme and was determined to drive the saints from the county of daviess. it was reported that the murderers would not even allow the saints to obtain the bodies of their dead nor direct their burial. without a thought for his personal safety and with that lion-like courage which ever distinguished him, joseph and his no less heroic brother hyrum, with fifteen or twenty others, started to aid the saints in daviess. on the way joseph was joined by a few brethren from different places, some of whom were fleeing from the mob, and that night, having reached colonel wight's house in daviess county, he was rejoiced to learn that although some of the brethren had been badly bruised, none had been killed. among the men who had sold lands to the saints was one adam black, a justice of the peace and just then judge elect for the county. this man, a sworn officer of the law and an aspirant for further judicial honors, had joined himself with the mob, probably in the hope to recover his farm without cost. joseph determined to see this treasonable man and remonstrate with him against the cruelty and dishonesty of his course. upon visiting him the prophet received a verbal confession of his alliance with the rabble. being further pressed to declare what his future course would be concerning the saints and solicited to sign an agreement of peace, he prepared and gave to the prophet a document, of which the following is an exact copy: i adam black a justice of the peace of daviess county do hereby sertify to the people coled mormin, that he is bound to suport the constitution of this state, and of the united state, and he is not attached to any mob, nor will not attach himself to any such people, and so long as they will not molest me, i will not molest them. this the 8th day of august, 1838. adam black j. p. no force nor unkindness was used with black. no threat was uttered against him. the prophet merely visited him as he visited other men of prominence or notoriety in that region, in a manly endeavor to subdue the kindling flame. whatever contempt joseph felt for the wretch who, with a judge's dignity upon him, could connive with a lawless, murderous mob, he was able to suppress; his demeanor was that of dignity and repose. but, as subsequent events proved, black could not forgive the prophet for the humiliation which he had made him feel. that night some of the leading citizens of the county called upon the prophet, and together they agreed to hold a conference at adam-ondi-ahman the next day at 12 o'clock. pursuant to this appointment, both parties met in friendly council, and entered into a covenant of peace, to preserve each other's rights and to stand in their defense. for the saints such men as lyman wight, john smith, vinson knight, reynolds cahoon, and others resident there, gave this pledge. and for the other settlers, joseph morin, senator-elect; john williams, representative-elect; james p. turner, clerk of the circuit court; and other men of influence and character, made their solemn promise. having accomplished so much, the assembly dispersed on terms of amity, and the prophet and his companions returned to far west. the covenant of protection extended by the prominent men of daviess county, who knew and by their acts admitted that the saints had been unjustly dealt with and unlawfully threatened, was without avail. on the 10th day of august, 1838, william p. peniston and several of his creatures made affidavit before judge austin a. king that a large body of armed men, whose movements and conduct he declared to be of a highly insurrectionary character, had been collecting in the county of daviess under the leadership of joseph smith and lyman wight, to intimidate and take vengeance upon the other settlers, to drive from the county all the old citizens and possess their lands. he further averred that they had already committed great violence upon adam black by forcing him to sign a paper of a disgraceful character. this affidavit was made in ray county; and on the 11th day of august a committee of citizens came from that place to far west to make inquiry of the saints concerning the charges therein made. it stands as a monument of disproof against the assertions of peniston, that the citizens of ray county did not hesitate to place themselves in the power of the "mormons" and their prophet--knowing full well, as they did from past experience, that the saints were full of kind disposition toward all men who would treat them as fellow-citizens possessed of equal rights. in answer to the inquiry of the committee from ray the saints appointed a delegation of seven men, to make a full explanation of the facts and to demonstrate to all fair-minded men their own innocence as well as the wrongs inflicted upon them. on the 11th of august, 1838, the prophet went to visit some brethren from canada who had settled on the banks of the grand river, and remained with them through the succeeding day, which was the sabbath, offering such counsel as their situation required. on the 13th, while returning to far west, he was pursued by some of the mobbers but managed to elude them. when within eight miles of far west he was met by several of the brethren who had gone out to inform him that a writ had been issued by judge king for his arrest and that of lyman wight, on a complaint made by peniston. calmly as one returning to his evening rest from the harvest field the prophet went to his home, despite the fears and warnings of his friends. he remained there awaiting the coming of the officers for three days, and all the time being engaged in labor for the prosperity and protection of the community. on the 16th of august, 1838, the sheriff of daviess county, accompanied by judge morin, appeared and said that he had a writ to take joseph into daviess for trial, for the offense of visiting that county on the 7th of august. the sheriff was no doubt surprised to find the prophet and to serve his writ without molestation, because a report had been spread by the mob that joseph would not be apprehended by legal process. joseph informed the sheriff that he always hoped to submit to the law of his country. the sheriff was impressed as well as astonished by the calm action and dignified deportment of the prophet; and when joseph expressed a wish to be tried in caldwell instead of daviess county, since he thought that the statute of the state gave him that privilege and justice for him in daviess was out of the question, the sheriff declined to serve the writ and said he would go to richmond to consult judge king. joseph promised to remain at home until the sheriff returned. the pledge was fulfilled; and when the officer got back he told joseph that caldwell was out of his jurisdiction and he would not act. for the greater general prosperity, the saints in the various parts of caldwell county now organized under the prophet's direction into agricultural companies, to enclose their lands into large fields. joseph showed them how this plan would be economical and add facility to the tilling of the soil. so readily could this inspired man turn from the tragic tribulations of life to render to his brethren calm assistance in their daily labors! on the 28th day of august, 1838, adam black made oath before a justice of the peace of daviess county that he had been threatened with instant death by an armed force of more than one hundred and fifty men on the 8th day of august. he named several of the brethren whom he charged with aiding and abetting in the perpetration of the offense, and this was black's revenge upon the prophet who had detected him in an attempt to steal back the land which he had sold to the saints. the agitation in daviess county and the perjuries of the foiled mobbers aroused lilburn w. boggs, of memory already infamous, who was now governor of the state; and he sent letters to general david r. atchison and six other generals, ordering them to raise immediately within the limits of their divisions four hundred mounted men armed and equipped as infantry or riflemen. this act, which was ostensibly for the protection of good order, accomplished its wicked purpose. it aroused intense excitement and inflamed the desire of the mob to find an excuse for an attack upon the saints, since they knew that the militia would be composed of men who hated the "mormons" and would be willing to plunder them on the first opportunity. joseph saw the tendency of events and wrote at this time in his journal as follows: there is great excitement at present among the missourians, seeking if possible an occasion against us. they are continually chaffing us, and provoking us to anger if possible; one sign of threatening following another. but we do not fear them; for the lord god, the eternal father is our god, and jesus, the mediator is our savior, and in the great i am is our strength and confidence. we have been driven from time to time, and that without cause, and been smitten again and again, and that without provocation, until we have proved the world with kindness, and the world proved us that we have no design against any man or set of men; that we injure no man; that we are peaceable with all men; minding our own business, and our own business only. we have suffered our rights and our liberties to be taken from us; we have not avenged ourselves for those wrongs. we have appealed to magistrates, to sheriffs, judges, to governors and to the president of the united states, all in vain. yet we have yielded peaceably to all these things. we have not complained at the great god. we murmured not; but peaceably left all, and retired into the back country, in the broad wild prairie, in the barren and desolate plains, and there commenced anew. we made the desolate places to bud and blossom as the rose; and now the fiend-like race are disposed to give us no rest. chapter xxxvii. joseph volunteers for trial and lyman wight follows--beginning the study of law--the trial before a coward judge, with a perjured witness--militia called out, but the mob practically defies it--boggs continues the work of oppression. angered at the frustration of their plots of force and legal treachery against the prophet, the mob continued to spread reports in august and september of 1838, that he was defying the law and refusing submission to process of court. this perjured tale received additional credence among the uninformed from the fact that the daviess county sheriff had failed to arrest him; though, as all should have known, this failure was no fault of joseph. but the falsehood was bringing renewed menace upon the saints. upper missouri erupted a lava stream of bad men into daviess, carroll, saline and caldwell counties. something must be done to turn aside the overflow or it would sweep over all the dwelling places of the saints. to stay the fiery river of hate, the prophet offered himself as a sacrifice. on the fourth day of september, 1838, he volunteered, through his lawyers, generals atchison and doniphan, to be tried before judge king, in daviess county. lyman wight, who had been charged with him, followed his example. it was characteristic of this industrious prophet, that on the day when he tendered his liberty and his life as a price for the physical and political redemption of his brethren, he began the methodical study of law. the anxiety natural to his position was unfelt. he had looked so often upon danger that its face was no longer terrible. and he knew that such learning as he should ever acquire must be gained in the midst of turmoil. he wanted to know the science upon which statutes were based, and to become learned in the knowledge of his country's constitution and enactments that he might the better minister temporal salvation to his fellowmen, and the hour when prison and even murder menaced him was as propitious as any he might ever see. the time appointed for the trial in judge king's court was thursday, the 6th day of november, 1838. joseph was there, but the case could not proceed, because the prosecuting witness was absent, and no testimony was forthcoming. the court adjourned for the day, and joseph returned to his home, but the next morning he was again in attendance and the trial proceeded. peniston prosecuted and adam black swore to everything which peniston asked. he had been bribed by money, promises or threats, else he was incited by murderous hate, and he told things which manifestly could not have had any existence except in his false mind. he was the only witness against the defendants. in their behalf four reputable men testified, proving incontestably that black's oaths were perjury and peniston's complaint was a lie. judge king admitted in private conversation that nothing had been proved against the prophet and his companion, and yet he bound them over in bonds of $500. without a murmur the prophet and lyman submitted and gave the necessary bail. from the trial they were followed to far west by two gentlemen who stated that they had come from chariton county as a commission of inquiry in behalf of their fellow citizens. a demand had been made by the mobbers upon the residents of chariton county for assistance to capture joseph smith and lyman wight, and a committee had been appointed by the fair-minded people of chariton to investigate the situation. when these gentlemen saw that the real purpose of the request was to secure ruffian help to impoverish the defenseless saints and drive them once again into the wilderness, they declared that they had been outrageously imposed upon by the demand of the mob, and they returned to their own county filled with sympathy and friendly feeling for joseph and his brethren. their findings they subsequently embodied in an affidavit. an attack was planned by the mob upon adam-ondi-ahman; on the 9th a wagon laden with guns and ammunition in charge of a party of the murderous rabble was going to that place from richmond. but it was intercepted by captain william allred, who arrested the men in charge, john b. comer and two others--miller and mchoney--and took possession of the weapons. a letter was addressed to judge king immediately by the saints, asking him what should be done with the prisoners and the captured munitions. this coward responded to turn the prisoners loose and let them receive kind treatment. he was the judicial officer who, to satisfy the mob instead of satisfying justice, had placed the prophet and lyman wight under bonds when, by his own confession, not one illegal act could be proved against them. concerning the guns he was reluctant to give advice, although he promised that they should not be taken from the saints to be converted and used for illegal purposes. under the same date this unjust judge wrote to general atchison to send two hundred or more men to force the "mormons" to surrender. he well knew that the saints were not in a rebellious or unlawful attitude, nor in a position to fight. they had not even the power to resist mobocratic aggression against themselves, to say nothing of being the assailants in any illegal movement. on the 12th of september, the men who had been arrested while transporting guns to the mob in daviess county, were held to bail for their appearance at the circuit court. about the same time a large body of the mob entered de witt in carroll county, and warned the brethren to leave on pain of death. william dryden, justice of the peace in daviess county, complained falsely to the governor that service of process from his court, issued against alanson ripley, george a. smith and others for threatening adam black, had been withstood. general atchison called out the militia of clay and ray counties which, under the command of brigadier-general doniphan, marched to the timber on crooked river, while he went with a single aide to far west, the county seat of caldwell, to confer with the leading men among the saints. here he was the guest of the prophet. doniphan's troops had ostensibly been called into the field to suppress an insurrection and preserve peace. but instead of the military powers being used as a menace to the mob, it was operated as if the long-suffering saints had been the aggressors. general doniphan, a friendly, fair and kindly-disposed man, was acting under the governor's orders, and the responsibility of his conduct falls chiefly upon the executive of the state. the mob prisoners were demanded and were set free with no regard for any other law than that which seemed to reign supreme in missouri--the law of mobocratic will. the arms which had been seized on the way from richmond into daviess county were collected and delivered up to the general. from crooked river general doniphan brought his troops through millport in daviess county to the spot where a mob had congregated to make an attack upon the saints. when the general read an order of dispersion to the rabble they declared that their object was solely for defense; and yet they would not even permit the general in command of the state militia to approach them without going through such military formalities as might have greeted a flag of truce from an opposing force, while all the time that he was conferring with them guards were marching in and out, showing that the camp was being kept in a state of activity. although they promised to obey the order requiring them to withdraw, they failed to do so. from this place the general proceeded to the spot where the saints had assembled together for mutual protection under the direction of lyman wight. a conference ensued in which the saints agreed to disband, to surrender up any one of their number accused of crime, on condition that the hostile forces of the mob, only a few miles distant, should be dispersed. the saints had every wish to comply with the law and to avoid every appearance of resistance, but they knew too well that if they scattered, unless the mobbers were also disbanded, they would be murdered and plundered. general atchison, also in command of troops, was joined on the 15th at the county seat of daviess by general doniphan and his regiments. he found that the mobbers were still under arms and still aggressive, while the saints were still huddled together for safety. to him the saints also stated their willingness to yield to any legal requirement, and they would cheerfully submit to any investigation which might be demanded. general atchison thought that peace might be restored and so wrote to the governor; but immediately boggs ordered the booneville guards to be mounted with ten days' provisions and in readiness to march on his arrival; and he also ordered general lucas to proceed immediately with four hundred mounted men to co-operate with general atchison. similar orders were issued to major-generals lewis bolton, john b. clark and thomas b. grant. while this military movement was taking place the mob continued to seize prisoners and to send threatening messages, hoping to incite the saints to some overt act that the whole power of the mob and militia combined might be brought against them to annihilate them. several times word was brought to the encampment of the saints that prisoners taken by the mob were being tortured. this was done in the hope to provoke a spirit of retaliation. it seems strange that this situation could have continued for more than a day with such a military force at hand. a little prompt and vigorous action would have dispersed the mob and taught them to respect the power of the law. it would not have been necessary to shed blood, only to let constitutional majesty be asserted; and the saints might have remained in peace. but this was not the purpose. the troops really had been called out, not to protect the "mormons," but to answer the lying call of a justice of the peace. this mighty power of war was brought into operation to apprehend two or three men, charged with a petty offense, and who had not resisted any attempt to serve legal papers upon them. on the 20th of september general atchison wrote to the governor that the insurrection was practically ended; all the leading offenders against the law had been arrested and bound over to appear at court. it is noticeable that the people were called offenders, the plundering rabble going scot free. all of the troops, except two companies of the ray militia under command of brigadier general parks, were discharged. in this same letter general atchison said: they [the mormons] appear to be acting on the defensive, and i must further add, gave up the offenders with a good deal of promptness. the arms and prisoners taken by the mormons were also given up upon demand with seeming cheerfulness. this candid opinion was re-enforced a few days later by a letter from general parks to the governor, in which he uses the following expressions: whatever may have been the disposition of the people called "mormons" before our arrival here, since we have made our appearance they have shown no disposition to resist the laws, or of hostile intentions. there has been so much prejudice and exaggeration concerned in this matter that i found things entirely different from what i was prepared to expect. when we arrived here we found a large body of men from the counties adjoining, armed and in the field, for the purpose, as i learned, of assisting the people of this county against the "mormons," without being called out by the proper authorities. p.s.--since writing the above, i have received information that if the committee do not agree, the determination of the daviess county men is to drive the "mormons" with powder and lead. near the same time, general atchison wrote to governor boggs as follows: things are not so bad in this county [daviess] as represented by rumor, and, in fact, from affidavits i have no doubt your excellency has been deceived by the exaggerated statements of designing or half-crazy men. i have found there is no cause of alarm on account of the "mormons;" they are not to be feared; they are very much alarmed. about the 26th day of september, 1838, a committee from the mob met some of the leading brethren at adam-ondi-ahman and entered into an agreement whereby the saints were to purchase lands and possessions of all who desired to sell; but this resulted in nothing, for the mob had other purposes in view. about fifteen or twenty of the saints with lyman wight were pledged to appear before the court at gallatin for trial on the 29th of september. hundreds of men drawn into the militia service of generals atchison, doniphan, parks, and lucas were in personal affiliation with the mob. when the greater part of the forces were disbanded in daviess county a general movement took place toward de witt, in carroll county. on their way the bandits breathed their murderous intent against the saints; and before the onslaught, the brethren addressed a humble petition to lilburn w. boggs, imploring him to send succor, but he was deaf to the appeal. his ears were always open to the voice of the murderer; never to that of the victim. the mob could not ask him in vain for help; the injured saints supplicated again and again without a reply. with the opening of october, the mob pressed hard upon the saints in de witt, threatening death to men, captivity to children and outrage to women. chapter xxxviii. bombardment of de witt--appeal of the saints to governor boggs--his heartless reply--joseph's presence encourages the brethren--the saints leave their possessions in de witt--they go to far west--adam ondi-ahman devastated--the saints organize for defense--joseph controls a mob who design to murder him--apostasy of thomas b. marsh--death of david w. patten--"whatever you do else, oh, do not deny the faith." greater love hath no man than this, that he lay down his life for his friend. on the 5th day of october, 1838, word came to the prophet of the bombardment of the town of de witt, in carroll county, by a mob army with muskets and artillery. the ravenous wretches, many of whom had been in the militia companies of atchison, doniphan and parks, foiled for the moment in daviess and caldwell counties, had concentrated upon the more remote and defenseless places for the purpose of plundering the saints and driving them forth. as soon as joseph heard the news he hastened to the scene of conflict. the rage of the mob naturally fell against him more heavily than against anyone else; but it was his nature always to be where danger threatened his brethren. it was on the 2nd of october that the mob, under the leadership of dr. austin, major ashley, a member of the legislature, and sashiel woods, a presbyterian clergyman, fired first upon the town of de witt. they continued during that day and the next, when they were reinforced by two companies of militia under the command of captains bogart and houston, who were soon followed by brigadier-general parks. it is not wrong to speak of these troops as a reinforcement of the mob. they were nothing else. bogart was a methodist preacher by profession, and only led the company of militia to de witt for the purpose of wreaking the sectarian vengeance of a bigot upon the saints. parks himself confessed that bogart's men would not be controlled and were with the mob in feeling; and this was the general's excuse for allowing the outrages of this time to go unchecked. on the 4th of october, after forty-eight hours of siege, the people of the town, in command of colonel hinkle, returned the fire. parks made no effort to check the mob's plan of organized murder. on the 6th he coolly wrote in his report to atchison, as follows: _the mormons are at this time too strong_ and no attack is expected before wednesday or thursday next, at which time dr. austin [who with bogart was leader of the mob] hopes his forces will amount to five hundred men, when he will make a second attempt on the town of de witt, with small arms and cannon. _in this posture of affairs i can do nothing but negotiate between the parties until further aid is sent me_. evidently in this posture of affairs parks wanted to do nothing. the "mormons" were too strong. he would wait until austin's rabble increased to five hundred, and by that time he hoped to have more companies of militia, which in turn would swell the ranks of the plundering besiegers. parks' conduct indicates his utter lack of conscience; because in the same letter he says: "as yet they, the mormons, have acted only on the defensive as far as i can learn." general lucas had been an observer of the gathering at de witt and had been informed that a fight had taken place there, in which several persons were killed. upon this he wrote to the governor that if his information was true it would create excitement in the whole of upper missouri, "and those base and degraded beings will be exterminated from the face of the earth." he added that if one of the citizens of carroll should be killed, before five days there would be raised against the "mormons" five thousand volunteers whom nothing but blood would satisfy. without attempting to suggest a remedy to boggs, this cruel and sanguinary lucas significantly informs his excellency that his troops of the fourth division were only dismissed subject to further order and could be called into the field at an hour's warning. he wanted to share in the work of extermination! these events had happened before the prophet reached de witt. it was a trying journey, in which he had been obliged to travel by unfrequented roads and had put his life in constant jeopardy because mobs guarded every ingress to the town. when joseph entered the place he found the brethren only a handful in comparison to their assailants. their provisions were exhausted, and there was no prospect of obtaining more. the prophet concluded to send a message to the governor and secured the services of several influential and honest gentlemen who lived in that vicinity and who had been witnesses of the wanton attack upon the saints. these men were bold as well as honest for they made affidavit of the outrages which had been perpetrated within their sight, and they accompanied the supplication for redress to the executive office. the answer of the men who had been chosen by the suffrages of his fellow-citizens as the chief officer of the state, sworn to uphold its honor, protect its dignity and maintain the supremacy of its laws, was only this: the quarrel is between the mormons and the mob, and they may fight it out. joseph's presence was a solace and a sustaining power to the saints. he animated them by the courage of his presence and taught them patience by his own tenacity of endurance. he was not there as a warrior; he did not bear arms; and yet he was a tower of strength to his brethren. mobs were gathering in from ray, saline, howard, livingston, clinton, clay, platte and other parts of the state to reinforce the besiegers. for the combined assailants a man named jackson was chosen as the leader. the saints were forbidden to leave the town under penalty of death. it was the purpose to starve them, since even this large crowd of mobbers, outnumbering the saints ten to one, feared to risk a hand to hand contest. fires were set to some of the houses; the cattle were stolen and roasted; the horses were driven off; while the mob made merry in feasting within sight of the starving people whom they had plundered. joseph directed applications for protection to the judges of the circuit court and in other quarters but without avail; for where aid was given, it consisted of men willing to join and abet the mobs and to share in the spoils. in the town, men were perishing for want of food; women and children cried for bread. there was no hope of earthly succor. in this crisis, henry root and david thomas, two men who had been the sole cause of the settlement at de witt, solicited the saints to leave the place, claiming that they had assurance from the besiegers that, in such case, no further attack would be made and all the losses would be paid. yielding to a necessity the saints agreed to this proposition. a committee of appraisement was appointed from men not connected with the saints. they placed a meagre value on the bare land, and said nothing about the houses and other improvements which were still standing or had been destroyed by the mob, and nothing about the stock and the vehicles which had been run off. it was, however, an unnecessary economy of valuation; because the price, meagre as it was, has never been paid. on the 11th day of october, 1838, the prophet and the saints vacated de witt and started for caldwell with the small remnants of their possessions which they could gather and hope to convey. they were harassed continually on the journey by the mob which, in violation of its pledge, fired upon the retreating people. among the exiles men died from fatigue and starvation--for the journey was greatly hurried because of the mobocratic threats; and one poor woman, who had given birth to a child on the very eve of the banishment, died on the journey and was buried in a grave without a coffin. the experience at de witt and on the journey from that place to far west taught the prophet and the saints anew that they had no hope of protection, no hope of redress, while they remained in missouri; and no hope that if they attempted to leave they would not be set upon and massacred by the blood-thirsty mob. nothing was left them but to organize in some fashion for self defense, as they came fleeing into far west from all the surrounding country, leaving their worldly all and glad to escape with their lives. the tiger spirit of the mob had grown upon its food. as the brethren left de witt, sashiel woods called many of the mobocrats together and invited them to hasten into daviess county to continue their work there. he said that the land sales were coming on, and that if the "mormons" could be first driven out the mob could get all the land entitled to preemption; besides, they could get back without pay the property already bought from them by the saints. it was a welcome invitation, and, taking their artillery, this horde, with appetites whetted for their base and cruel work, departed for adam-ondi-ahman. other mobs were raised in other parts to join in this general movement for rapine, among the rabble being a man named cornelius gilliam who called himself delaware chief, with a party of miscreants painted to represent indians. when the prophet arrived in far west from de witt, on the 12th day of october, general doniphan informed him that a mob of eight hundred men was marching against the people in daviess county. a small party of militia had been on the way and might have intercepted the rabble; but doniphan ordered them back, knowing well that instead of hindering they would join the mob. he said: "they are damned rotten-hearted." pursuant to an order made by general doniphan a company of militia was raised in the county of caldwell to act under colonel hinkle and to proceed to adam-ondi-ahman for the protection of that place. joseph went with the militia to give counsel to his friends, risking his own life again, and taking with him many who were willing to stand with him in martyrdom if need were. at adam-ondi-ahman the scenes of de witt were repeated. houses were burned, cattle were run off, women and children were driven out and exposed to a terrible storm which prevailed on the 17th and 18th of october. in many cases people in ill health were torn from their beds and were refused time to secure comfortable clothing in which to make their flight. among the fugitives was agnes smith, the wife of the prophet's brother, don carlos, who was absent on a mission to tennessee. her house had been burned by the mob, her property seized, and she had fled three miles, wading grand river and carrying all the way two helpless babes in her arms--glad to escape death and outrage. joseph's soul rose in arms at these crimes. the sacrifice had been sufficient. every possible appeal had been made and denied. henceforth the saints must protect themselves, and god arm the right! it was this resolve alone which saved the remaining element of the church that finally escaped from missouri. at adam-ondi-ahman the mob intended to make a work of extermination; but after the arrival of the troops there, promises were demanded and secured from general parks for the organization of a militia company to resist the attack and quell the mob. the force was immediately raised and placed under the command of colonel lyman wight who held a commission in the fifty-ninth regiment under general parks. these troops went out with a determination to drive the mob or die. they no longer fought in the state of missouri for their rights as american citizens; that day had passed. they fought for life, for home, and for that which was dearer than all, the honor and safety of their wives and daughters who had been threatened with ravishment. a remembrance of the day at gallatin, when twelve had put one hundred and fifty to flight, suddenly came upon the mob as they saw the advancing forces of the saints; and they fled. but fleeing, they resorted to stratagem. they removed everything of value from some of their own old log cabins and then set fire to these structures, afterwards spreading abroad through all the country the declaration that the "mormons" had plundered and burned the mansions of law-abiding citizens. an incident of this period shows the prophet's calmness and self-command in the face of danger, as well as the influence of his presence even upon sworn enemies. he was sitting in his father's house near the edge of the prairie one day, writing letters, when a large party of armed mobocrats called at the place. lucy smith, the prophet's mother, demanded their business, and they replied that they were on the way to kill "joseph, the mormon prophet." his mother remonstrated with them; and joseph, having finished his writing and hearing the threats against himself, walked to the door and stood before them with folded arms, bared head and such a look of majesty in his eyes that they quailed before him. though they were unacquainted with his identity, they knew they were in the presence of greatness; and when his mother introduced him as the man they sought, they started as if they had seen a spectre. the prophet invited the leaders into the house, and without alluding to their purpose of murder, he talked to them earnestly with regard to the persecutions against the saints. when he concluded, so deeply had they been impressed, that they insisted upon giving him an escort to protect him to his home. as they departed, one of the mob leaders said to another: didn't you feel strange when smith took you by the hand? and his companion replied: i could not move. i would not harm a hair of that man's head for the whole world. it was always so when men would listen to joseph long enough to let the spirit which animated him assert itself to their reason. the extent of the unhallowed league against the saints is shown by the fact that not even the united states mails were safe during this period, for every post was plundered and all letters addressed to the prophet were opened. unable to bear the pressure and to face the terrors of the time, thomas b. marsh had apostatized and had joined with mclellin and other evil men to act the part of judas against the prophet. the faith of others also failed, and, thinking by apostasy to save themselves from the destruction which seemed impending, they came out against joseph and the church and went over to their enemies. on the 24th of october, eight armed mobbers plundered a house some little distance from far west and took three of the brethren prisoners, namely, nathan pinkham, william seely and addison green. with much exultation, these brigands declared their intention to murder their prisoners that night. learning of this awful boast, the judge of the county instructed colonel hinkle to send out a company to rescue the men and disperse their captors. seventy-five of the militia, under command of david w. patten, were directed by hinkle to fulfil this order. in departing, captain patten announced his hope to rescue his unoffending brethren without shedding any blood and to bring them back to far west. fifty men of this company marched to the ford on crooked river, where they came upon an ambuscade of the mob, who fired upon them, mortally wounding a young man named o'banion. captain patten ordered a charge upon the enemy, at the same time shouting the watchword, "our god and liberty!" the concealed mobocrats fired as the company rushed down upon them. a musket ball pierced the bowels of david w. patten, fatally wounding him. at the same fire a shower of bullets struck gideon carter, who fell to the ground to die after a few moments of agony. so defaced was carter by his many wounds, that later, when his brethren were gathering up their dead and wounded, they failed to recognize his body. several others among the brethren were wounded. the others, even after the fall of their leader, dashed on in pursuit and put the mob to flight. the prisoners were rescued, but one of them was shot by the mob during the engagement. from them it was learned that bogart had commanded the marauders and that his forces had been greater than those of the attacking party. when the affray was over, david w. patten--still alive, but gasping in mortal extremity--was lifted up by his brethren, and they carried him tenderly to his home. a courier brought the news to far west, and joseph and hyrum went out to meet the sorrowful cavalcade. several were with apostle patten when he died that night, in the triumph of the faith. he had fulfilled his covenant to yield life rather than to yield the right. as he was departing, he spoke with holy exultation of the eternity opening to his view, and with sorrow of those traitorous apostles and elders who had forsaken the saints to save their own lives and property. one of his last expressions to his wife was: whatever you do else, oh, do not deny the faith. thus perished the first apostolic martyr to the cause of christ in this dispensation. how much better his fate than that of the judases who helped to bring him to his death! at the funeral, joseph stood in the presence of the assemblage, and, pointing at the noble form marred by the assassin's bullet, testified: there lies a man who has fulfilled his word: he has laid down his life for his friends. chapter xxxix. boggs issues an order of extermination--general atchison's threat against the tyrant--avard organizes the danites--the haun's mill massacre--far west besieged--three noble ones refuse to desert their friends--colonel hinkle's base treachery--"these are the prisoners i agreed to deliver up"--a court martial sentences joseph and his companions to death--general doniphan's noble action--demoniac deeds enacted in far west. on the day of the martyr patten's funeral at far west, lilburn w. boggs issued to general john b. clark an order of extermination against the saints. his words were: the mormons must be treated as enemies, and must be exterminated or driven from the state, if necessary for the public good. their outrages are beyond all description. the excuse of this tyrant was the encounter between the militia, sent out by colonel hinkle under judicial endorsement, and bogart's mobbers. how quickly boggs could respond when any of his assassins were checked in their career of massacre and plunder! before making his order of extermination he had already directed two thousand troops to be raised; and in his edict of death, entrusted to general clark, he authorized any desired increase of forces. he also directed major-general wallock and general doniphan, with one thousand men, to intercept the retreat of the saints, should they attempt one, by this act proving that the saints were not to be permitted to leave the state, and that his order of extermination was intended to be construed absolutely and without alternative. he had taken the command from general atchison and given it to general clark because the latter was more suitable to his purpose, since he feared that atchison might have some qualms of conscience. incensed at this official slight, at a later time, general atchison declared in a public speech: if the governor does not restore my commission to me, i will kill him, so help me god. to make some show of palliation for this unparalleled act of atrocity, boggs published the most infamous lies concerning the doings and intentions of the "mormons," making it appear that they, a little handful of poverty-stricken exiles, were about to flood the state with a ruinous war. his stories were full of tragedy and bombast. they would have been too ridiculous to be believed for an instant, but that the infuriate element for whose incitement they were addressed were eager as he to plunge the knife into the heart of innocence. all the vile characters in that section of the country soon flocked to the mob-organizations. the most diabolical combinations were formed: one of the worst being under the direction of dr. sampson avard, one of the apostate spirits, who formed a band which he called danites, to aid him in purposes of plunder and murder, which he intended to attribute to the church, and thus furnish an excuse for the attacks upon his former brethren. but his plot was discovered by the prophet, and avard was publicly excommunicated, so that the world might know that the church had no part in this infamy. his plan was, by this prompt action, defeated almost before it had birth. by the 26th of october twenty-five hundred of the mob militia had congregated at richmond, and from there they took up their march for far west, robbing, plundering, shooting, and threatening ravishment by the way. it was such rare sport, this outrage of the innocents, that it drew an overwhelming force to execute the ghastly order of boggs, the executioner at wholesale. the executive decree of massacre fell like music upon the ears of the wicked mob. on tuesday, the 30th of october, 1838, a party of two hundred and forty of them fell upon a few families of saints at haun's mill on shoal creek, and butchered them. the awful particulars of that deed must be left, with many others of like character, for another publication now in course of preparation, since the scope of this volume will not permit of more than a general view of events, however important, in which the prophet had no personal part. but one or two circumstances of that atrocious deed can be detailed to show the unquenchable thirst for blood of boggs' emissaries. among the saints at haun's mill was one old man named mcbride, who had fought for independence under general washington. this veteran patriot the mob seized and shot with his own gun, then they slashed him to pieces with a corn cutter. stalwart missourians slew and mutilated little children, and afterwards boasted of their deeds. they even robbed the dead. on the 30th day of october the mob army beleaguered far west. their ranks were constantly augmented, and during the ensuing week six thousand demoniac men had taken part against that city. on the first day of the siege a messenger was sent into the town to demand three persons to whom amnesty was to be accorded, as the mob declared their intention to massacre all the rest of the people and lay far west in ashes. adam lightner, john cleminson and wife were these three persons. when the messengers offered them the chance of life they responded: "if the people must be destroyed, we will die with them." elder charles c. rich was sent out, bearing a flag of truce, to hold a conference with general doniphan and others; but when he approached the camp of the besiegers, bogart, the methodist preacher, fired upon him. the defenders of the city threw up a temporary fortification of wagons and timber on the south, for they were in hourly expectation of the attack. about eight o'clock on the morning of wednesday, the 31st day of october, a white flag approached the city from the camp of the mobbers. colonel george m. hinkle went out to meet it and accompanied it back to the camp. what he did there ought to have made even a judas blush. he returned at evening and said to joseph that hope had arisen for the settlement of the difficulties, and that the presence of the prophet and some of his leading friends was desired by the officers of the militia. hinkle pledged his own honor and that of the besieging generals that no harm was intended or would be permitted against the brethren. always ready to meet personal danger in a just cause, the prophet complied, and was joined by the men whom hinkle designated: sidney rigdon, parley p. pratt, lyman wight and george w. robinson. led by colonel hinkle they proceeded toward the camp and were met by general lucas with one piece of artillery and the whole army at his heels. at this moment hinkle earned his thirty pieces of silver, for he said: these are the prisoners i agreed to deliver up. lucas brandished his sword and ordered his men to surround the prophet and his companions. a fierce and exultant yell burst from the throats of the mob, and horrid blasphemies poured from them in torrents. they would not wait for an order to butcher before assailing the prophet, so eager were they to take his life; and several of them snapped their guns at him, but he was spared. arrived at the camp, the prisoners were placed in charge of a strong guard of obscene and blasphemous wretches, who hour after hour profaned the name of god, mocked at jesus christ and boasted of having defiled virgins and wives by force. they demanded a miracle from joseph, saying: there is one of your brethren here in camp whom we took prisoner yesterday in his own house, and knocked his brains out with his own rifle, which we found hanging over his own mantel; he lies speechless and dying; speak the word and heal him, and then we will all believe. among the people who came to gloat over them was william e. mclellin, the apostate. he taunted them with their impending fate, declaring that there was no hope for them. when the news reached far west the people were appalled. they had feared for joseph and his brethren, because they knew that to go out was to enter the lair of a monster; and now they felt that their worst fears were confirmed. that night the prophet and his friends lay upon the wet ground, chilled by the rains of dawning november and subject to the most cruel and exasperating insults. the next morning hyrum smith and amasa m. lyman were dragged from their families in far west and brought as prisoners into the camp. on the evening of november 1st, 1838, lucas convened a court martial, over which he presided. it was composed of seventeen preachers and some of the principal officers of the mob army. its purpose was to put the prophet and his friends on trial for their lives, but not one of them was permitted to be present during any part of its deliberations. a few moments were sufficient for the promulgation of its edict, since no testimony was to be heard and no pleas admitted. the sentence was that joseph and his companions should be shot at eight o'clock the next morning, november 2nd, 1838, on the public square at far west in the presence of their helpless wives and little children. when the sentence was passed, general doniphan said: i wash my hands of this thing; it is murder! then he ordered his brigade of troops off the ground, or he would not permit them to take part in the assassination. general graham also resisted the sentence with honor and manliness. after the adjournment of the court martial the prophet demanded from general wilson the reason why he should be shot, since he had always been a supporter of the constitution and the government of his country. wilson's answer was: i know it, and that is the reason why i want to kill you. it was an absurdity to try by court martial, even if that body had been a legal and just tribunal, a man who had not borne arms nor engaged in warfare nor committed any overt act. joseph was a licensed minister of the gospel, not a soldier. he belonged to the class recognized always and everywhere as non-combatant. probably this was the reason why lucas had seventeen preachers as members of the court, to give the proceedings an ecclesiastical air. on this same day, november 1st, 1838, lucas required the caldwell militia to give up their arms. they only numbered five hundred men, all told; while the mob army numbered thousands. but the diabolical purpose which they had in view made it desirable to the attacking horde that no one in the city should have any power of resistance remaining. lucas gave color to his demand by the fact that hinkle, the betrayer, who had commanded the forces in far west, had made a treaty by which the disarmament of the caldwell militia was conceded. the brethren were all marched out of the town and their weapons taken from them. then gangs of miscreants were turned loose in far west to work their will. they rushed through the streets like wolves, tearing and devouring whatever came in their way. such deeds were done that day as would make a savage hang his head in shame. property was seized and carried away without a pretext; houses were fired; the sick and the infantile were insulted and abused; the men were secured as prisoners; and women were outraged in sight of their helpless husbands and fathers. the prophet's house was singled out for a special attack; his family was driven out and all his property seized or destroyed. the brethren who possessed real estate were brought before lucas, and at the point of the bayonet, were compelled to sign deeds of trust of all their possessions to pay the expenses of the mob. a more appalling instance of cruelty history does not record. an innocent people are ordered exterminated. but before proceeding to the final act of massacre the immolators demand their pay in advance from the victims. it was an awful night at far west; but more awful it was feared the morrow would be, for the sentence of death pronounced upon the prophet and his fellow-captives was promised to be executed at eight o'clock the next morning. chapter xl. the prophet's life saved by the vanity of lucas--farewell of the prisoners to their families--on toward independence--continued ravages at far west--general clark's inhuman address--the movement against adam-ondi-ahman. on the morning of friday, november 2nd, 1838, in pursuance of the sentence of the secret tribunal of preachers and mobocrats--misnamed a court-martial--the prophet and his fellow-prisoners were marched into the public square at far west. but the brutal murder which had been decreed, did not take place. the failure of lucas to enforce that part of the sentence was due in part to the manly rebellion of generals doniphan and graham, and in part to his own wish to drag the prophet and his brethren through the country and exhibit them as his captives. general clark was expected immediately at far west. he wanted the prisoners delivered to him; and jealousy worked in the mind of lucas. it was esteemed a high honor to hold joseph smith in captivity; and lucas was determined not to share this glorious trophy of war with another. what the tears of women and children, the innocence of men, and a sense of justice could not accomplish in this bad man's mind, was easily achieved by the base motives of envy and vanity. he wanted to be recognized as a victorious general, and the presence of the captives would add to the pageantry of his march. if greater notoriety could have been achieved or greater admiration for his prowess secured by the murder of these men at far west, he would not have stayed his hand. it was an opportunity of a lifetime for a militia leader to cover himself with the dishonors of war. less than a quarter of a century from that time, the state of missouri and all its citizens had ample occasion to deal with real enemies and to view in every city and village, and every field and every forest, and in every home the misery of fratricidal strife. men who had thirsted for blood were given more than a glut of it, for hundreds of them weltered in their own gore. lucas prepared to continue his triumphal march, intending to take the brethren to jackson county and expose them as captives at independence. before they left they begged to be permitted to bid their families farewell. this boon, so estimable to them and so trifling to the mob, was ostensibly granted, but under conditions which showed an inhuman desire to torture. every prisoner was permitted, under a strong guard, to seek out his beloved ones, _but was forbidden to speak to them_. he might gaze on them with tearful eyes and wave them farewell, a long farewell--forever, if he would; but no word from his lips might fall as balm upon their bruised spirits. hyrum, the prophet's beloved brother, who was never very far away from joseph, was one of the captives. hyrum's young wife, mary--for he was again a husband--was prostrated with suffering. when he was dragged before her by his armed captors he would have solaced her agony with a few words of comfort and cheer. he wanted to bid her look up and trust in god; but the mob soldiers threatened to kill him at her feet if he breathed a syllable, and to spare her tortured soul this awful pang he held his peace. mary saw her husband carried from her, perhaps to death; she gathered the motherless little children of jerusha about her and sought to comfort them. she did not see her noble husband again until after she had passed through the trial and pain of maternity; for her son, joseph fielding smith, was born eleven days after, and while his father was still a captive in the hands of the mob. to moan and weep over the captive prophet came his wife and babes, and his aged father and mother. he had begged to have a moment in which to comfort his wife, for she was utterly overpowered with fear for his life. he wanted to reassure her that the sentence of death was not to be executed that morning and to promise her that they should meet again in this life. but the mob guards with their swords rudely thrust his wife and little ones away from joseph's side, and threatened to kill him if he should speak. joseph gazed upon the overwhelming scene at far west as he was being marched forth a captive. he commended the city and its people to the care of that god whose kindness had always followed them into the dark valley of tribulation, and who alone could protect them from death and defilement. that night the prophet with hyrum smith, sidney rigdon, parley p. pratt, lyman wight, amasa m. lyman and george w. robinson, were started for independence. under a strong guard, commanded by generals lucas and wilson, they camped at night on crooked river. a vision of hope and security came to joseph that night, and when he arose in the morning he spoke to his brethren in a low and cheerful tone, saying: be of good cheer, my brethren, the word of the lord came to me last night that our lives should be given us, and that whatever else we might suffer during this captivity, not one of us should die. an express from general clark demanding the august prisoners reached lucas at this point. this commanding general had so far achieved little, the triumphs of the cruel contest being with his subordinates. he was therefore determined that the prisoners should be dragged at _his_ chariot wheels and that their slaughter should be under _his_ personal direction, to show boggs and the populace that he was worthy of the truculent enterprise entrusted to him. but lucas was no less determined that, having won the victory, he himself should enjoy the spoils and the plaudits; and with all possible speed he hastened forward with the captives. leaving the prophet and his companions advancing toward their unknown fate, we must return with their anxious thoughts to the proceedings at far west; as general clark was marching upon that place, and the prisoners feared for their unprotected families. lucas had sent several companies of the mob militia including neal gilliam's band of painted wretches under general parks to adam-ondi-ahman with instructions to disarm the militia at that place and to take prisoners. by his orders also a large body of troops had been left to guard some eighty brethren held captive at far west. general clark did not arrive at the beleaguered city until the 4th of november, 1838; but on that day he came at the head of two thousand troops. in the interval of two days the people in the town had been subjected to every possible indignity. apostates prowled through the streets pointing out to the mob all the men of influence or station in the church, and aiding to put them in irons. at first it had been ordered that all who were not held as prisoners should flee the city on the instant. but finally the mob concluded to keep the people within the town until general clark's arrival. it was a joy to the sectarian ministers of the neighborhood to see this work of ruin; and many of them visited far west to exult over the prisoners and their suffering families. many privations and tortures were endured. the captives were kept without food until they were on the verge of starvation. the mob continued their work of ruin, hunting and shooting human beings like wild beasts; and ravishing and murdering women. upon clark's arrival at far west he selected fifty-six of the leading men and held them under a strong guard for trial, for what offense neither he nor they could tell. he also sent a messenger to the commander of the troops advancing to assault adam-ondi-ahman, requiring him to take all of the "mormons" prisoners and to secure all their property to pay the damages of other citizens. on the 6th day of november, 1838, clark assembled the people and delivered an address to them as follows: gentlemen: you whose names are not attached to this list of names will now have the privilege of going to your fields and of providing corn, wood, etc., for your families. those who are now taken will go from this to prison, be tried and receive the due demerit of their crimes; but you (except such as charges may hereafter be preferred against), are at liberty, as soon as the troops are removed that now guard the place, which i shall cause to be done immediately. it now devolves upon you to fulfill a treaty that you have entered into, the leading items of which i shall now lay before you. the first requires that your leading men be given up to be tried according to law; this you already have complied with. the second is, that you deliver up your arms: this has been attended to. the third stipulation is that you sign over your properties to defray the expenses of the war. this you have also done. another article yet remains for you to comply with--and that is, that you leave the state forthwith. and whatever may be your feelings concerning this, or whatever your innocence, it is nothing to me. general lucas (whose military rank is equal with mine), has made this treaty with you, i approve of it. i should have done the same had i been here. i am therefore determined to see it executed. _the character of this state has suffered almost beyond redemption_, from the character, conduct and influence that you have exerted; and we deem it an act of justice to restore her character to its former standing among the states by every proper means. _the orders of the governor to me were, that you should be exterminated, and not allowed to remain in the state. and had not your leaders been given up, and the terms of the treaty complied with, before this time you and your families would have been destroyed and your houses in ashes_. there is a discretionary power vested in my hands, which, considering your circumstances, i shall exercise for a season. you are indebted to me for this clemency. i do not say that you shall go now, but you must not think of staying here another season or of putting in crops; for the moment you do this the citizens will be upon you; and if i am called here again in case of a non-compliance of a treaty made, do not think that i shall do as if i have done now. _you need not expect any mercy, but extermination, for i am determined the governor's order shall be executed_. _as for your leaders, do not think, do not imagine for a moment, do not let it enter into your minds, that they will be delivered and restored to you again, for their fate is fixed, their dye is cast, their doom is sealed_. i am sorry, gentlemen, to see so many apparently intelligent men found in the situation that you are; and oh! if i could invoke that great spirit, the unknown god to rest upon and deliver you from that awful chain of superstition, and liberate you from those fetters of fanaticism with which you are bound--that you no longer do homage to a man. i would advise you to scatter abroad, and never again organize yourselves with bishops, presidents, etc., lest you excite the jealousies of the people and subject yourselves to the same calamities that have now come upon you. you have always been the aggressors--you have brought upon yourselves these difficulties, by being disaffected, and not being subject to rule. and my advice is, that you become as other citizens, lest by a recurrence of these events you bring upon yourselves irretrievable ruin. the prisoners whom he had taken were sent by him to richmond, in ray county, for trial. about this same time boggs wrote a letter requiring clark to finish the awful work which had been begun. he directed a movement against the saints at adam-ondi-ahman and said: my instructions to you are to settle this whole matter completely, if possible, before you disband your forces. to fulfill this edict, clark ordered general wilson with his brigade to adam-ondi-ahman, although there were enough mob troops already there to furnish a special guard and a special executioner for every man, woman and child in the place. on the 8th of november a cordon was drawn about adam-ondi-ahman. a court of inquiry was instituted with the notorious adam black on the bench, and with a man from general clark's army as prosecuting attorney. not a thing could be proved against any of the brethren, except that they had been long-suffering victims of senseless hate, and they were acquitted; but not until a military order was prepared requiring them, one and all to vacate the place in ten days and to be outside of the state as early as the next spring or to be exterminated. chapter xli. joseph preaches in jackson and fulfills his own prophecy--favor in the eyes of their captors--drunken guards--in richmond jail--majesty in chains--clark's dilemma--the mock trial--treason to believe the bible--close of the year 1838. early in the year 1838, while it was more than his life was worth for any saint to penetrate jackson county, the prophet made a public prophecy that some one of the elders would preach a sermon there before the close of the ensuing december. lucas crossed the ferry of the missouri river from clay into jackson county with his prisoners on the night of saturday, the 3rd of november, 1838. his march had been made with great expedition, because he feared to be overtaken by a further demand from his superior officer for the captives. the next morning was the sabbath; and the people along the road came out in their best attire to view the "mormon" prophet, for the news had preceded his advent, and the whole country was aroused. while they were yet in camp on that morning a number of ladies and gentlemen visited them; and one woman inquired of the guards, "which of the captives is the lord worshiped by the mormons?" the mobocrat pointed to joseph with a significant smile and said, "that is he." after gazing upon the prophet for a moment the lady candidly asked whether he professed to be the lord and savior jesus christ. joseph answered: i am only a man, a humble minister of salvation sent by the redeemer to preach his gospel. astounded at this reply, so different from what she had been led to expect, the lady pressed question after question upon the prophet. as he responded many listeners gathered around, including a company of the wondering soldiers; and there on that sabbath morning, with hundreds of spectators and his captors for a congregation, the prophet preached as impressive a discourse as ever before in his life. he set forth the doctrines of faith in jesus christ, repentance, baptism for the remission of sin, with a promise of the gift of the holy ghost--as recorded in the acts of the apostles. and by this sermon was his own prophecy fulfilled. his listeners were filled with strange emotions, this man spoke as no other had ever talked in their hearing. the woman who had first asked to see the prophet was wrought upon by a spirit of conviction. when joseph finished his remarks, she arose and praised god in solemn tones, and she went away praying that the lord would protect and deliver his servants. at ten o'clock of that sunday morning, the entire brigade having crossed the river, the march was resumed. as they passed along the road hundreds of people flocked to see them, and general wilson often halted the cavalcade to introduce his prisoners to the populace, pointing out each one of the captives by name. a few hours later the prisoners entered independence surrounded by the exultant troops, who blew every instant triumphant blasts upon their bugles to arouse the inhabitants into a frenzy of joy. rain was falling in torrents, but it could not extinguish the blazing hate and exultation of the mob as they paraded the prophet through the streets of the city whence his brethren had been once driven from homes and growing wealth. but soon after their arrival a reaction of feeling set in, and the prisoners began to be treated with some show of compassion. it is true they were badly lodged, closely guarded and exhibited every day as a victorious roman general might have exhibited his captive kings; but they were fed, partly shielded from the severity of the season and were permitted to plead their cause and proclaim their belief to any interested listener. the effect of their situation and their teachings was most amazing. here in this region where they had once met cruelty in its direst shape and whither they had been brought in hourly peril of their lives, they awakened feelings of pity, respect and personal regard. they were permitted occasionally to walk out in charge of a guard; and then they visited the spot dedicated for a temple, which had been denuded of its noble forests and now lay desolate, and also the place where had once stood the dwellings of the saints, but not a vestige of these habitations remained, for they had been consumed by fire or carried away by plunderers. after four days' imprisonment at independence, and after repeated demands from clark for their persons, it was decided to send them to richmond, ray county; but the officers, now become somewhat friendly, could not give them any light concerning the charges to be made against them. it was agreed that they were not to be tried by civil process, because none had been served upon them; it was also agreed that they could not be tried by court martial since they were civilians--amenable to civil law; martial law had not been declared, and they had not committed any military offense. it was extremely difficult to secure guards to accompany the brethren to richmond. none would volunteer, and when drafted from the ranks they refused to obey orders. the soldiers, impressed by the personality of the captives, and wrought upon by the spirit of mercy, wished the brethren to go at liberty. hundreds of the men who had fought against them with bitterness now entertained for them the kindest feelings; and, besides, both officers and troops disliked to see general clark secure the triumph so ardently desired by him. the view entertained by lucas was shared by his officers and men and was stated to the brethren by general wilson in the following words: it was repeatedly insinuated by the other officers and troops, that we should hang you prisoners on the first tree we came to on the way to independence. but i'll be damned if anybody shall hurt you. we just intend to exhibit you in independence, let the people look at you, and see what a damned set of fine fellows you are. and more particularly to keep you from that g--d damned old bigot of a general clark and his troops, from down country, who are so stuffed with lies and prejudice that they would shoot you down in a moment. finally, three men consented to escort the prisoners to richmond, and on the morning of thursday, the 8th day of november, 1838, they started on their journey. what a reflection it is upon the doings of that time that the officers in charge of these captives should entrust seven of them to three guards! joseph and his brethren had been designated and treated as the most desperate men in the state of missouri. the mob proved their own assertion to be false when they arranged the journey to richmond. that afternoon, between independence and roy's ferry, the three guards became drunk. as joseph and his brethren had no physical restraint upon them, they could easily have killed their guard and escaped; but instead of doing this, they merely secured the arms and the horses, that the intoxicated soldiers might not injure themselves or their prisoners and that the steeds might not stray away. after crossing the missouri they were met by colonel sterling price with a guard of seventy-four men, by whom they were conducted to richmond and thrown into a vacant house closely watched. a few hours after their arrival general clark visited them. when they demanded the reason why they had thus been carried from their homes, and demanded a statement of the charge made against them, the great general clark, called an eminent lawyer, answered that he could not then determine what particular offense could be alleged against them, but would think the matter over. immediately after he had withdrawn, colonel price came in with ten armed men and some chains and padlocks. the guards were ordered to stand with muskets ready to fire. then the windows were nailed down, and a man named john fulkerson, chained the seven brethren together and fastened the manacles with padlocks. general clark spent many hours trying to find some definite charge against the prisoners and trying to find some authority to arraign them before a court martial. the result of his researches is shown in a letter addressed to the governor at that time, in which he says: i have detained general white and his field officers here a day or two, for the purpose of holding a court martial, if necessary. i this day made out charges against the prisoners, and called on judge king to try them as a committing court; and i am now busily engaged in procuring witnesses and submitting facts. there being no civil officers in caldwell, i have to use the military to get witnesses from there, which i do without reserve. the most of the prisoners here, i _consider_ guilty of treason; and i believe will be convicted; and the only difficulty in law is, can they be tried in any county but caldwell? if not, they cannot be there indicted until a change of population. in the event the latter view is taken by the civil courts, i suggest the propriety of trying joseph smith and those leaders taken by general lucas for mutiny. this i am in favor of only as a dernier resort. i would have taken this course with smith at any rate; but it being doubtful whether a court martial has jurisdiction or not in the present case--that is, whether these people are to be treated as in time of war, and the mutineers as having mutinied in time of war--and i would here ask you to forward to me the attorney-general's opinion on this point. it will not do to allow these leaders to return to their treasonable work again on account of their not being indicted in caldwell. _they have committed treason, murder, arson, burglary, robbery, larceny and perjury_. a more helpless state of mind than that of general clark can scarcely be imagined. the document which has been quoted and which he closes with charges against the brethren of nearly all the offenses under the law--and yet does not know how to substantiate or legally punish a single one of them--proves that he was in a desperate state of mind. he was determined that they should die and made his preparations for the commission of the murder before he had even decided what charge to bring against the prisoners. while this matter was pending, brother jedediah grant, then a young man, put up at the same tavern with the general at richmond. he saw clark select the men to shoot joseph and his fellow prisoners, and he heard the day of the execution fixed as monday, november 12th, 1838. he saw the men who were selected load their rifles with two bullets each, and after this was done he heard general clark say to them: _gentlemen, you shall have the honor of shooting the mormon leaders next monday morning at eight o'clock_. colonel price, who had immediate charge of the prisoners, permitted all manner of abuse to be heaped upon them. they were kept chained together like wild beasts; left to lie upon the bare floor without any covering. when they might have forgotten their sufferings of body and mind in slumber, the inhuman guards kept them awake by yelling ribald songs and jests and by shrieks of laughter. parley p. pratt, who was one of the prisoners confined with joseph, writes of one of these painful nights as follows: in one of those tedious nights we had lain as if in sleep, till the hour of midnight had passed, and our ears and hearts had been pained, while we had listened for hours to the obscene jests, the horrid oaths, the dreadful blasphemies and filthy language of our guards, colonel price at their head, as they recounted to each other their deeds of rapine, murder, robbery, etc., which they had committed among the mormons while at far west and vicinity. they even boasted of defiling by force wives, daughters and virgins, and of shooting or dashing out the brains of men, women and children. i had listened till i became so disgusted, shocked, horrified, and so filled with the spirit of indignant justice, that i could scarcely refrain from rising upon my feet and rebuking the guards, but i had said nothing to joseph or anyone else, although i lay next to him, and knew he was awake. on a sudden he arose to his feet and spoke in a voice of thunder, or as the roaring lion, uttering, as near as i can recollect, the following words: "silence! ye fiends of the infernal pit! in the name of jesus christ i rebuke you, and command you to be still. i will not live another minute and hear such language. cease such talk, or you or i die this instant!" he ceased to speak. he stood erect in terrible majesty. chained, and without a weapon, calm, unruffled, and dignified as an angel, he looked down upon his quailing guards, whose knees smote together, and who, shrinking into a corner, or crouching at his feet, begged his pardon, and remained quiet until an exchange of guards. i have seen ministers of justice, clothed in ministerial robes, and criminals arraigned before them, while life was suspended upon a breath in the courts of england; i have witnessed a congress in solemn session to give laws to nations; i have tried to conceive of kings, of royal courts, of thrones and crowns; and of emperors assembled to decide the fate of kingdoms; but dignity and majesty have i seen but once, as it stood in chains, at midnight, in a dungeon, in an obscure village of missouri. more than fifty of the brethren from far west were also held in captivity at richmond; failing to find authority or excuse for trying any of these men by court martial, clark informed them that the whole party would be turned over to the civil authorities. a court was convened with austin a. king presiding, and thomas c. burch the state's attorney, for the prosecution. the first act of this strange tribunal was to send out a body of mobocratic soldiers, armed with guns instead of civil process, to bring in witnesses, who, when they arrived, were sworn at the point of the bayonet. nearly forty persons gave evidence for the prosecution. though they all swore in a general way monstrous crimes against the accused, not one definite charge was maintained. when the defense were asked for their witnesses they named as many as fifty, any of whom could have disproved the accusations. captain bogart, the methodist preacher, was sent out with a company of soldiers to procure these witnesses, and when he brought them in under arrest, they were thrust into jail and kept there until after the trial, without being accorded an opportunity to testify or to see the defendants. one day, while the trial was proceeding, a man named allen, who knew something of the facts and was there as an interested spectator, was called by the defense and sworn. as his testimony was favorable to the prophet and the other prisoners, the mob set upon him in open court and tried to murder him. when he left the building he was pursued by mobocrats with loaded guns. observing the outrages inflicted upon people who wanted to tell the truth, the prophet and his brethren ceased to demand witnesses, preferring themselves to suffer than to involve other people in the toils of mobocratic hate. the mock investigation continued from day to day until saturday, november 24th, 1838, when all of the brethren were discharged except joseph smith, hyrum smith, lyman wight, caleb baldwin, alexander mcrae, sidney rigdon, parley p. pratt, morris phelps, luman gibbs, darwin chase, and norman shearer, who were held for murder and treason. the judge was a methodist, and he had been particularly anxious to know whether the defendants believed in the prophecy of daniel, that: in the days of these kings shall the god of heaven set up a kingdom, which shall break in pieces all other kingdoms, and stand forever. and, the kingdom and the greatness of the kingdom, under the whole heaven, shall be given to the saints of the most high. when it appeared clear that the prisoners believed in the bible and in this particular part of it, their treason was established. the judge so decided in express terms and he then committed them; and as general doniphan, who was present, remarked: if a cohort of angels were to come down and declare the innocence of the prisoners it would be all the same; for king has determined from the beginning to throw them into prison. king and burch, the judge and prosecuting attorney, had sat in lucas's secret tribunal in far west which had sentenced the brethren to be shot; and they were anxious to take this new opportunity to wreak their vengeance. in open court the judge stated that there was no law to protect "mormons" in the state of missouri, and he was bound to aid the governor's edict of extermination. the prisoners had been kept in chains during the examination; and in chains they stood to hear the judgment of the court. it was that joseph smith, hyrum smith, lyman wight, alexander mcrae, caleb baldwin, and sidney rigdon be imprisoned in the jail of clay county until delivered therefrom by due course of law. the others who were held were retained in richmond jail. thus was the charge of treason maintained in that day; and upon the same grounds it has been repeated against the saints down to the present time, for they still continue to believe that the bible is the word of god. joseph and his companions were carried to liberty, clay county, in irons. as they entered the town considerable excitement prevailed among people desirous to view them. arrived at the jail, they descended from the vehicle and walked up the steps to a landing or platform in front of the entrance of the prison building. joseph wore a suit of black and had a cloak of dark colored material hanging on his arm. hyrum followed him and the others stood close around. the gaze of the spectators was concentrated upon joseph, and his majestic air made a deep impression upon them. one lady in the crowd cried: "their prophet looks like a gentleman!" another looking at the group expressed the opinion: "well, they are fine looking men if they are mormons." it was on the 30th day of november, 1838, that they were incarcerated in liberty jail; and at once an order was made to cut off all communication between them and their friends, while every effort was put forth to drive away or frighten any witnesses whose testimony might be desirable for the defendants. and at the same time the threat went out through all that region that if judges or juries or courts of any kind should clear the prisoners, they would be slaughtered. after a little time the rule concerning communications was relaxed, and joseph was able to write to his brethren. in one of his letters, dated from liberty jail, december 16th, 1838, he said: but we want you to remember haman and mordecai: you know haman could not be satisfied so long as he saw mordecai at the king's gate, and he sought the life of mordecai and the people of the jews. but the lord so ordered it, that haman was hanged upon his own gallows. so shall it come to pass with poor haman in the last days. those who have sought by unbelief and wickedness, and by the principle of mobocracy, to destroy us and the people of god, by killing them and scattering them abroad, and wilfully and maliciously delivering us into the hands of murderers, desiring us to be put to death, thereby having us dragged about in chains and cast into prison, and for what cause? it is because we were honest men, and were determined to save the lives of the saints at the expense of our own. i say unto you, that those who have thus vilely treated us like haman, shall be hanged on their own gallows; or in other words, shall fall into their own gin and snare, and ditch and trap, which they have prepared for us, and shall go backwards and stumble and fall, and their names shall be blotted out, and god shall reward them according to all their abominations. the people were making their preparations to leave the state; but in the meantime they addressed a memorial and petition to the legislature of missouri, setting forth the wrongs and outrages committed upon them. these appeals were presented, but after an angry discussion they were laid upon the table. at the same time an appropriation of $200,000 was made to the mob to pay them for their crimes against the saints. this action was so outrageous that something must be done to distract public attention, and the mob element secured the publication of the most enormous falsehoods against the people. in these accounts the wickedness of the mob was disguised or denied. but the prophet exposed them in the following words: but can they hide the governor's cruel order for banishment or extermination? can they conceal the facts of the disgraceful treaty of the generals with their own officers and men at far west? can they conceal the fact that twelve or fifteen thousand men, women and children have been banished from the state without trial or condemnation? and this at the expense of two hundred thousand dollars--and this sum appropriated by the state legislature in order to pay the troops for this act of lawless outrage? can they conceal the fact that we have been imprisoned for many months, while our families, friends and witnesses have been driven away? can they conceal the blood of the murdered husbands and fathers, or stifle the cries of the widow and the fatherless? nay! the rocks and mountains may cover them in unknown depths, the awful abyss of the fathomless deep may swallow them up--and still their horrid deeds stand forth in the broad light of day, for the wondering gaze of angels and men! they cannot be hid. the year drew to a close. the saints were impoverished and scattered. the prophet and his companions, loaded with chains, were in a noisome dungeon; several times they were poisoned, and, during a period of five days, human flesh was served to them as meat. the guards called it "mormon beef," and the prophet warned his companions not to touch it. the earth was wrapped in gloom for the people of god when the sun sank for the last time upon the year 1838; but beyond and above this sphere was the star of eternal faith, whose light no prison walls could shut out from trusting souls. chapter xlii. the pledge for the poor saints in missouri--brigham young driven forth--efforts to secure the prophet's release--removal to gallatin-examination of the case by a drunken jury--wholesale indictment--change of venue to boone--escape from missouri to illinois. with the dawn of 1839, a pledge was given by many of the brethren in missouri that they would assist each other and assist the poor to escape from the state; and the promise was sacredly redeemed. but the persecution did not cease. brigham young who had been chosen president of the twelve in place of thomas b. marsh, an apostate, was driven out of far west by mobs that sought his life. he with other fugitive saints went to illinois, and the charitable people of quincy, adams county, extended to the persecuted people a hand of kindness. in january, heber c. kimball and alanson ripley went to liberty and began to importune at the feet of judges for relief for their suffering prophet and brethren in prison. one judge hughes believed that they were pleading the cause of the innocent and wanted the captives admitted to bail; but his associates were hardened and would not consent. the two supplicants were soon compelled, by mob fury, to desist from their importunities and were driven away from liberty. a writ of _habeas corpus_ was secured about the close of january to bring the prisoners before judge turnham. an examination was held, but it was a farce. nearly all the officers of the law, if not in league with the mob, were in terror of its power. sidney rigdon alone was released at the hearing upon the writ; but he had to return to jail because the rabble swore they would kill him if he were turned loose. a little later sidney was let out of the prison secretly in the night by a friendly jailor, and he escaped to quincy. the families of joseph, hyrum and the other captive brethren gathered up to quincy after undergoing the most appalling privations. it was stephen markham who escorted emma, joseph's wife, and their children from far west, through all the dangers of missouri and to a place of safety. the saints were arriving there in large numbers during the winter and early spring, but were not decided yet where to settle. on the 15th day of march the prophet and the other brethren in liberty jail made petitions to the judges of the supreme court for writs of _habeas corpus_, by which they hoped to have the proceedings of their imprisonment examined; but they were obstructed by the hatred against them. it was evident that the purpose of their enemies was to withhold judicial hearing until after the brethren had suffered death in prison. and their efforts from this time on during their captivity were continuous to secure such hearing. a conference was held at quincy on the 17th of march, 1839, over which brigham young presided as the head of the twelve. thomas b. marsh and several other persons of some prominence were excommunicated from the church. a gathering place for the saints was necessary. this the prophet felt every hour. while he was in prison in liberty the brethren had friendly communication with one dr. isaac galland upon the subject of settlement by the saints in iowa territory and at commerce, illinois. from his dungeon the prophet pressed the elders to make a close examination of this matter, as the springtime was at hand and the crops for the year must be planted. in prison, joseph was in constant communion with the heavens and he received revelations, without which he and his brethren must have been cast down and without hope. he also sent epistles full of instruction and hope to leading men among the saints. and his cheerful courage under the most trying circumstances of his life was very helpful in animating the banished people to pursue their migration with energy and fortitude. while the prophet and companions were still in liberty jail, and after having repeatedly and vainly sought release by law, they thought they saw an opportunity to escape. at hyrum's instance joseph prayed to the lord and asked if it were his will that they should depart from prison. the answer came to the prophet that if they were all agreed in faith and purpose they might escape that night. when this response was made known, all of the brethren except lyman wight coincided in the opinion that they should seize their liberty, for they relied implicitly upon the promise given. but lyman trembled, hesitated; and, as his companions would not resolve to leave him and as the promise of the lord was based upon their unanimity, they resolved to wait until the next night as lyman wight agreed to then accompany them. the delay was fatal; they broke the conditions of the promise and remained in durance. on the night for which the promise was given the jailer came in alone with their suppers and left the doors wide open, so that they might easily have escaped. the next night he brought a double guard with him and also six visiting brethren. as the jailor was leaving their dungeon some of them attempted to follow him; but they were foiled. the guards were so enraged at the effort, although it had been a vain one, that they locked up the visiting brethren and made threats against their persons and property. the attempt to escape created great excitement; and the people of the town swarmed around the jail proposing various plans to destroy joseph and all his companions. but the prophet told his brethren to have no fear; not a hair of their heads should be harmed, and the brethren who had come in to comfort them should not lose any of their personal belongings--not even a horse or a saddle. he told them that they had risked their lives to bring joy to himself and companions and the lord would bless them. these promises were fulfilled to the letter. when the visiting brethren were called for trial, brother erastus snow, who was one of them, plead their cause as he had been counseled by joseph. he did so in such a forcible and eloquent manner that orders of discharge in some cases and orders for bail in the others were immediately entered. elder snow's argument had been so strong and logical in its legal deductions that the lawyers who heard him supposed that he was a trained attorney. many enemies of the prophet were permitted by the guard to visit and insult him in prison. it was their habit to charge him with murder. several different men accused him of having killed their sons at the battle of crooked river; several more, who were no kin to each other, charged him with having killed their brothers in the same battle. and this was the texture of the accusations made against him in and out of court. it had been alleged that only one man was killed at the battle of crooked river, so it was impossible for several different men to lose sons and brothers there; and joseph was not near the scene of that contest. on one occasion a company under the leadership of william bowman made solemn oath that they would never eat or drink more until they had taken the life of joseph smith. bowman himself went to one of the elders and made this boast: after i once lay eyes on your prophet i will never taste food or drink until i have killed him. as these men all saw the prophet soon afterward, and as he lived more than five years from that time, they either broke their oath or endured a long fast. before brigham young was driven out of missouri into illinois he went with elders heber c. kimball and george a. smith to see the prophet in prison. joseph enjoyed two visits with them; and when they left him they were much affected and were determined to do something further for his release. in the latter part of march, elders heber c. kimball and theodore turley, carrying with them the papers in the case, went to see the governor. as boggs was absent from the capital the secretary of state reviewed the documents; and he was amazed that any man should be held in custody upon such papers, for they were in every sense illegal, insufficient and absurd. however, nothing was done from the executive office to relieve them; and elders kimball and turley then applied to the supreme court judges for a writ of _habeas corpus_ but without avail. when these devoted men returned to liberty and reported the failure of their mission, the prophet bade them be of good cheer and said: we shall be delivered; but no arm but that of god can save us now. tell the brethren to be of good cheer and to get the saints away from missouri as soon as possible. on saturday, the 6th day of april, 1839, judge king ordered the prophet and his fellow-prisoners off to gallatin, daviess county. this judicial autocrat feared a change of venue or some movement from a superior tribunal to secure the release of the prisoners or their removal from his personal power, and he determined to carry them away from liberty. he sent them under a guard of ten men, promising the brethren that they should be permitted to go through far west to see their friends, as that place was directly on their route. instead, however, of fulfilling his promise, the guards carried the captives eighteen miles out of the direct course to avoid the city, dragging them through a dangerous country, apparently in the hope that some of their sworn enemies would fall upon and massacre them. the journey to gallatin was very painful, for joseph and his brethren had been greatly enfeebled by their long confinement and the privations which they had endured while enchained in liberty dungeon. before they had started on this journey, some of the captive brethren had desired to have a party of friends to accompany them for protection. but as they never did anything without asking the prophet, they consulted him upon this point. he responded: in the name of the lord, if we put our trust in him alone we shall be saved and no harm shall befall us, and we shall be better treated than ever before since we have been prisoners. although this surprised the brethren, it satisfied them. but when they arrived at the place where the court was to be held at gallatin, they began to think the prophet had been mistaken for once, for the rabble rushed out upon them shrieking, "kill them; --------------them, kill them!" there was apparently no chance for escape except to fight, and they were unarmed. at this instant the prophet rose to his feet and said: we are in your hands; if we are guilty, we do not refuse to be punished by the law. some of the bitterest mobocrats hearing these words and being impressed by the power with which they were uttered, warned the blood-thirsty rabble back and quieted the storm. during the time of their stay in gallatin the prophet's promise was fulfilled; for they enjoyed all the comforts and some of the luxuries of life, tendered them by men who sympathized with their long-suffering and patient endurance. the day after their arrival at gallatin, an examination of their case commenced before a drunken jury. austin a. king, who acted here as the presiding judge, was as drunk as the jurymen. the same perjured testimony was invoked at this time as on previous occasions. everything which was prejudicial to the prisoners, even when it was a patent falsehood, and even when, if true, it could have had no relevancy to the case, was eagerly seized and applauded. stephen markham desired to testify to some facts which were favorable to the defendants. he had reached gallatin on the afternoon of the 9th, having hastened from far west, swimming several streams by the way, to bring money and comfort to the prophet and his companions. at his request his testimony was received. it did not suit the mobocratic guards, and they attempted to kill him. the notorious colonel william p. peniston was one of their number. judge king and all the members of the grand jury saw the attack upon markham, and the threats against his life, but they took no cognizance of these outrages. on the 11th of april, 1839, the grand jury brought in a bill against joseph smith, hyrum smith, alexander mcrae, caleb baldwin and lyman wight for "murder, treason, burglary, arson, larceny, theft and stealing." all of these counts were embodied in one indictment, and not one of them was sustained by any specific statement of circumstances. the language of the bill proves that the grand jury, like general clark, had failed to find a definite charge which they could substantiate, and so included everything which they could think of. that night elder markham stayed with the brethren and while he slept a vision came to joseph, showing him that his beloved brother markham was in peril of his life, at the same time showing him that his own deliverance and that of his captive companions, was nigh. the prophet aroused stephen and told him to hasten away from gallatin, because if he waited until broad day--according to his expectation for the purpose of meeting the lawyers--he would be waylaid by a mob which intended to assassinate him. stephen knew that the warning was from the lord and he fled, thereby baffling the mobocrats who, as shown to joseph in the vision, had really made their plot to kill stephen. after he was gone, an armed party pursued him a long distance on the road to far west; but they were unable to overtake him. elder alexander mcrae, who was a prisoner with joseph at this time, says that it was the prophet's characteristic to always defend his companions no matter how unpopular it might be to speak in their favor. he was much more solicitous for them than for himself. and as an illustration brother mcrae says that while they were at gallatin, peniston began to insult one of the captive brethren. joseph darted a glance of lightning upon the wretch and said in tones of thunder: "your heart is as black as your whiskers." peniston threw his hand over his beard, which was as black as a crow and rushed from the room quaking in every limb. elder markham had left with the brethren a recent statute which enabled them to secure a change of venue upon their own affidavit; and after the mock examination in gallatin the prophet and his companions procured a change of venue to boone county, for which place they departed on the 15th day of april, 1839, under charge of a strong guard. on the evening of the 16th, while pursuing their journey, all of the guards became intoxicated. it was a favorable moment for an escape, and the brethren seized the opportunity. the prophet's reasons for consenting to this escape were stated by him at the time in the following language: knowing the only object of our enemies was our destruction, * * * we thought that [escape] was necessary for us, inasmuch as we love our lives, and did not wish to die by the hands of murderers and assassins; and inasmuch as we love our families and friends. by this act the brethren took their change of venue from the state of missouri to the state of illinois. after indescribable hardships, traveling by night and suffering all manner of privations, they arrived in quincy, illinois, and met the congratulations of their friends and the embraces of their families. reviewing the awful experience through which he and his fellow captives had passed, joseph wrote on the day of his arrival at quincy as follows: we were in their hands, as prisoners, about six months; but notwithstanding their determination to destroy us, * * and although at three different times (as we were informed) we were sentenced to be shot, without the least shadow of law (as we were not military men) and had the time and place appointed for that purpose, yet through the mercy of god, in answer to the prayers of the saints, we have been preserved and delivered out of their hands, and can again enjoy the society of our friends and brethren, whom we love and to whom we feel united in bonds that are stronger than death, and in a state where we believe the laws are respected, and whose citizens are humane and charitable. during the time we were in the hands of our enemies, we must say that although we felt anxiety respecting our families and friends, who were so inhumanly treated and abused, and who had to mourn the loss of their * * * slain, and, after having been robbed of nearly all that they possessed, be driven from their homes, and forced to wander as strangers in a strange country, in order that they might save themselves and their little ones from the destruction they were threatened with in missouri, yet as far as we were concerned, we felt perfectly calm, and resigned to the will of our heavenly father. we knew our innocency, as well as that of the saints, and that we had done nothing to deserve such treatment from the hands of our oppressors. consequently, we could look to that god who has the hearts of all men in his hands, and who has saved us frequently from the gates of death, for deliverance; and notwithstanding that every avenue of escape seemed to be entirely closed, and death stared us in the face, and that our destruction was determined upon, as far as man was concerned, yet from our first entrance into the camp, we felt an assurance that we, with our families, should be delivered. yes, that still small voice, which had so often whispered consolation to our souls, in the depths of sorrow and distress, bade us be of good cheer, and promised deliverance, which gave us great comfort. and although the heathen raged, and the people imagined vain things, yet the lord of hosts, the god of jacob, was our refuge, and when we cried unto him in the day of trouble, he delivered us; for which we call upon our souls to bless and praise his holy name. for although we were troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed. chapter xliii. the exodus completed--a fragment of its agonies--the woes of a martyr's widow, a type of the general suffering--threat that one of joseph's prophecies should fail--but it is fulfilled by courageous apostles--missouri's punishment and atonement. the agony of the exodus from missouri cannot be described. many of the brethren had been killed; many more were in prison; and all the rest were pursued with vindictive hate and threats of death. but for the spirit of mutual help which prevailed, the half of the stricken saints must have perished by massacre or starvation in missouri. a pitiful picture of some of the trials they endured was drawn by sister amanda smith, a survivor of the haun's mill massacre. the mob had killed her husband and one son and had dangerously wounded another of her children. she says: they [the mob] told us we must leave the state forthwith or be killed. it was cold weather, and they had our teams and clothes, our men all dead or wounded. i told them they might kill me and my children and welcome. they sent word to us from time to time, saying that if we did not leave the state they would come and kill us. we had little prayer meetings; they said if we did not stop these, they would kill every man, woman and child. we had spelling schools for our little children; they said if we did not stop these they would kill every man, woman and child. we [the women] had to do our own milking, cut our own wood; no man to help us. i started on the 1st of february for illinois without money; mobs on the way; drove our own team; slept out of doors. i had five small children; we suffered hunger, fatigue and cold. this is one scene by which the whole missouri tragedy of that day may be judged. some time after the saints had completed their exodus hyrum smith epitomized the awful events in the following words: governor boggs and generals clark, lucas, wilson and gilliam, also austin a. king, have committed treasonable acts against the citizens of missouri, and did violate the constitution of the united states and also the constitution and laws of the state of missouri, and did exile and expel, at the point of the bayonet, some twelve or fourteen thousand inhabitants of the state, and did murder some three or four hundred of men, women and children in cold blood, in the most horrid and cruel manner possible. and the whole of it was caused by religious bigotry and persecution, and because the mormons dared to worship almighty god according to the dictates of their own conscience, and agreeably to his divine will, as revealed in the scriptures of eternal truth. the prophet himself bore testimony that the conduct of the saints under their accumulated wrongs and sufferings was most praiseworthy. he had observed them from within his prison walls, and after the order of exile was fully enforced he wrote: the courage of the saints in defending their brethren from the ravages of the mobs, their attachment to the cause of truth, under circumstances most trying and distressing which humanity can possibly endure; their love to each other: * * * their sacrifice in leaving missouri and assisting the poor widows and orphans and securing them homes in a more hospitable land; all combine to raise them in the estimation of all good and virtuous men, and has secured them the favor and approbation of jehovah, and a name as imperishable as eternity. and their virtuous deeds and heroic actions, while in defense of truth and their brethren, will be fresh and blooming when the names of their oppressors shall be either entirely forgotten, or only remembered for their barbarity and cruelty. on the 5th day of april, 1839, captain bogart, who was now the county judge of caldwell, with a number of apostates and mobocrats, visited elder theodore turley, in far west, and called his attention to the revelation given through joseph smith, july 8th, 1838, in which the following passage occurs: let them [the twelve] take leave of my saints in the city of far west on the 26th day of april next, on the building spot of my house, saith the lord. bogart and his companions said to elder turley: as a rational man, you must give up the claim that joseph smith is a prophet and an inspired man; the twelve are scattered all over creation; let them come here if they dare: if they do, they will be murdered. as that revelation cannot be fulfilled, you must now give up your faith. this is like all the rest of joseph smith's damned prophecies. elder turley rebuked them with such manliness and power of the spirit that john whitmer, one of the apostates who was present, hung his head in shame. but the lord god almighty would not permit one jot or tittle of his promise to fail; he had servants with the courage and fidelity to perform his command. at 1 o'clock in the morning of the 26th day of april, 1839, the day promised in the revelation, seven of the twelve apostles, a majority of the quorum, held a conference on the temple site at far west; and the master workman laid a corner stone of the foundation of the lord's house. after the inspiring services were ended, the twelve took leave of the congregation of the saints, as had been promised. it was at this conference that wilford woodruff and george a. smith were ordained to the apostleship. brigham young presided over the meeting and john taylor was its clerk. president brigham young, in speaking of this matter in his history, details the following incident: as the saints were passing away from the meeting, brother turley said to page and woodruff, "stop a bit, while i bid isaac russell good-bye;" and knocking at the door called brother russell. his wife answered, "come in, it is brother turley." russell replied, "it is not; he left here two weeks ago," and appeared quite alarmed; but on finding it was turley, asked him to sit down; but he replied, "i cannot; i shall lose my company." "who is your company?" inquired russell. "the twelve." "_the twelve_!" "yes. don't you know that this is the twenty-sixth, and the day the twelve were to take leave of their friends on the foundation of the lord's house, to go to the islands of the sea? the revelation is now fulfilled, and i am going with them." russell was speechless, and turley bid him farewell. thus was this revelation fulfilled, concerning which our enemies said, if all the other revelations of joseph smith were fulfilled, that one should not, as it had day and date to it. after the fulfillment of this prophecy, none of the saints had any desire to remain longer in the state of missouri, and the last remnant, except such as were held in chains and dungeons hastened away to join their brethren in illinois and to find a new place of gathering. and a few months later, after undergoing thrice the tortures of death, parley p. pratt and the other captives had all been released. the turbulent spirits in missouri had conquered, overriding law and justice and trampling humanity into the dust. this is not the place for a review in detail of all the sufferings of the church of jesus christ in that region; but when the chapter shall be written, it will be as tragic as anything in american history. the edict of exile was made and enforced, and so far as the saints were concerned, the deed ended there; but not so with the state of missouri, for the wrong committed remained to plague and wreak its vengeance upon guilty and innocent alike. the demon conjured into power by the murderous and plundering element of that region, would not down. when there were no "mormons" to persecute, the turbulent spirits of the border at times fell upon each other and at other times fell unitedly upon law-abiding, prosperous citizens. missouri became deeply involved in the kansas troubles, in which the lawless, mobocratic element took bloody part; and when the civil war opened, the government of missouri, from the executive office down, became a chaos. the man who occupied the place disgraced by lilburn w. boggs, was a secessionist, and fled from his capital to lead the state militia at booneville against the union troops. the national power triumphed, and the governor and his forces, among which were many of the old mobocrats, were utterly routed. the offices which had once been disgraced by cowards were now declared vacant by an arbitrary decree of a state convention in sympathy with the republic, one and indivisible. the state was declared out of the union by the secessionist governor, and then became the theatre for a fratricidal strife which deluged it with blood. on the 31st day of august, 1861, general john c. fremont, then in command of the western department, declared martial law in the state of missouri, and proclaimed free the slaves of all persons who had taken up arms against the united states. it was a wonderful retribution that missouri, in which the mob had declared as a pretext for their assaults upon the saints that the latter were abolitionists, should be the first state in which an edict of manumission went forth. it is also a wonderful retribution that the state in which the civil power had once been helpless to protect law-abiding citizens, should, only five months after the breaking out of the war, have its civil power abrogated and all its people placed under martial rule. some of the statements in fremont's proclamation show with startling significance the character of that evil population which had been rewarded by the state for expatriating the latter-day saints. the general says: circumstances in my judgment of sufficient urgency, render it necessary that the commanding general of this department should assume the administrative powers of the state. its disorganized condition, _the helplessness of its civil authority, the total insecurity of life, and the devastation of property by hands of murderers and marauders, who infest nearly every county in the state, and avail themselves of the public misfortunes and the vicinity of a hostile force to gratify private and neighborhood vengeance, and who find an enemy wherever they find plunder_,--finally demand the severest measures to repress the daily increasing crimes and outrages, _which are driving off the inhabitants and ruining the state_. in this condition, the public safety and the success of our arms require unity of purpose: without let or hindrance, to the prompt administration of affairs. in order, therefore, to suppress disorders, to maintain as far as now practicable the public peace, and to give security and protection to the persons and property of loyal citizens, i do hereby extend, and declare established, martial law throughout the state of missouri. the lines of the army of occupation in this state are for the present declared to extend from leavenworth, by way of the posts of jefferson city, rolla and ironton, to cape girardeau, on the mississippi river. all persons who shall be taken with arms in their hands within these lines shall be tried by court martial, and if found guilty, will be shot. upon the subject of the slaves, in the same proclamation, the general says: the property, real and personal, of all persons in the state of missouri who shall take up arms against the united states, and who shall be directly proven to have taken active part with their enemies in the field, is declared to be confiscated to the public use; _and their slaves_, if any they have, _are hereby declared free men_. and in enforcement of his proclamation to set the negroes free, he issued deeds of manumission, of one of which we are able to present a copy: deed of manumission.--whereas, t. l. s., of the city and county of st. louis, missouri, has been taking active part with the enemies of the united states in the present insurrectionary movement against the government of the united states, now, therefore, i, john charles fremont, major-general, commanding the western department of the army of the united states, by authority of law, and the power vested in me, as such commanding-general, declare frank lewis, heretofore "held to service" or labor, by said t. l. s. to be free, and forever discharged from the bonds of servitude; giving him full right and authority to have, use and control his own labor or service as to him may seem proper, without any accountability whatever to said t. l. s., or any one to claim by, through or under him. and this deed of manumission shall be respected and treated by all persons and in all courts of justice, as the full and complete evidence of the freedom of said frank lewis. in testimony whereof this act is done at st. louis, missouri, this 1st day of september, 1861, as is evidenced by the departmental seal hereto affixed by my order. (signed), john c. fremont. horace greeley, in his _american conflict_, speaks of "missouri, betrayed by jackson" (the governor). referring to the spectacle of anarchy and treason exhibited by the seceding states, greeley reaches the culmination with missouri and uses the following words: _we are now to contemplate more directly the spectacle of a state plunged into secession and civil war, not in obedience to, but in defiance of, the action of her convention and the express will of her people--not, even, by any direct act of her legislature, but by the will of her executive alone_. * * * the state school fund, the money provided to pay the july interest on the heavy state debt, and all other available means, amounting in the aggregate to over three millions of dollars, were appropriated to military uses, and placed at the disposal of [governor] jackson, under the pretense of arming the state against any emergency. by another act the governor was invested with despotic power--_even verbal opposition to his assumptions of authority being constituted treason_; while every citizen liable to military duty was declared subject to draft into active service at jackson's will, and an oath of obedience to the state executive exacted. to support him in his treasonable exercise of power, among the men chosen by governor jackson was john b. clark, the man whom boggs had selected as a willing tool and whom jackson now found pliant to his purpose. another of the mob officers, sterling price, was now made by jackson, major-general of the state forces. poor missouri atoned with rivers of blood and tears for her sin against herself in permitting the executive to usurp unlawful authority. the precedent of boggs' exercise of power was handed down. in the day of the persecution of the saints, a court had decided that belief in the bible was treason against the government. the idea had moved with terrible momentum; for here we find in 1861 that, "even verbal opposition to the governor's assumption of authority was constituted treason." it is true that with any kind of a population missouri must have taken part either for or against the union; but it is also true that the existence within her boundaries of thousands of lawless wretches who loved plunder and rapine, largely increased her sufferings. the entire state was punished for permitting the massacre of the saints to go unchecked and for encouraging the spirit of plunder by rewarding the mobocrats with money from the state treasury. men learned to live by murder and rapine. it cost missouri dearly to get rid of the evil, but happily for her much of the bad element was eliminated. many of the old mobocrats suffered all the tortures which they had inflicted. but missouri largely purged herself of the vile element, and after the strife was ended better men and better sentiments came into the ascendancy. some of the men who had been averse to mobocratic violence against the latter-day saints believed that retribution would come. they lived to see the day of atonement and to participate in a local reconstruction and a restoration of better things. the constituency of the mob is thus described by the prophet, in a letter dated at commerce, illinois, may 17th, 1839: we have not at any time thought there was any political party, as such, chargeable with the missouri barbarities, neither any religious society as such. they were committed by a mob composed of all parties, regardless of all difference of opinion either political or religious. and at a later day in repeating this view, he said: we consider that in making these remarks, we express the sentiments of the church in general as well as our own individually, and also when we say in conclusion, that we feel the fullest confidence, that when the subject of our wrongs has been fully investigated by the authorities of the united states, we shall receive the most perfect justice at their hands; whilst our unfeeling oppressors shall be brought to condign punishment, with the approbation of a free and enlightened people, without respect to sect or party. chapter xliv. the location of commerce--nauvoo, the beautiful--pity from prominent men in illinois--a day of miracles--the prophet raises the sick at the sound of his voice--joseph sounds the trump of warning--the mission of the apostles--their self-sacrifice and courage--conference at commerce. it was a sudden shifting of scenes from missouri to illinois in that sad springtime of 1839. an examination had been made of lands in iowa, and tracts were eventually secured there; but the beauty of the site of commerce and the hospitality evinced by the people of illinois were great attractions and decided the prophet upon making the location at that place. it was on the 1st day of may that joseph made the first purchase of lands in that locality. the town consisted of only six houses; the land was covered with trees and brush; and the soil was so wet that teams mired in the streets. the climate was very unhealthy; but the prophet knew that the blessing of god would make it a fit habitation for his saints. it was a magnificent site, overlooking the mississippi which swept around it in a half circle, giving the place three fronts upon the noble river. because of the loveliness of the site the name of commerce was changed to nauvoo which means in hebrew, the fair or beautiful. the woes of the saints while in missouri had been observed with an eye of pity from illinois. such monstrous crime against an unoffending people shocked the patriotism and humanity of all who witnessed it, and the people of illinois wondered how the missourians could be so lost to all sense of justice and mercy as to commit these acts of murder and pillage. under date of may 8, 1839, governor thomas garlin, senator richard m. young, and many other prominent citizens of illinois, wrote a letter to all whom it might concern, in which they spoke of "the sufferings of this unfortunate people [the saints], stripped as they have been of their all, and now scattered throughout this part of the state. we say to the charitable and benevolent, you need have no fear, but your contributions in aid of humanity will be properly applied if entrusted to the hands of mr. [john p.] greene. he is authorized by his church to act in the premises; and we most cordially bear testimony to his piety and worth as a citizen." it was on the 10th day of may that joseph arrived with his family at the commerce purchase, taking up his abode in a small log cabin on the bank of the river, thankful to get even this poor shelter. joseph had been as much a sufferer as any among the saints. he and his family were in a state of utter destitution as were his brethren and sisters when the location was made at nauvoo. his own afflictions and poverty showed him what the saints were enduring, and he ministered among them with the unselfishness and vigor of his life. the people looked to him for counsel and help from day to day; and he found time, in all the multiplicity of the business thrust upon him, to aid and advise each individual according to his needs. it was almost a work of creation from chaos to gather the scattered people and establish the community in one spot, to feed and clothe and house the destitute and afflicted. the region surrounding nauvoo had been too sickly for other settlers, and soon after the saints reached there they suffered greatly from malaria. joseph had filled his house and tents with the sick, and through his exertions in their behalf and his other labors he was soon prostrated. but on the morning of the 22nd day of july, 1839, the spirit of the lord rested powerfully upon him, and he arose from his own bed and commenced to administer to the sick who were at his place. he commanded them in the name of the lord jesus christ to arise and be made whole; and all who heard him in faith were healed. the events of that day of miracles are thus minutely described in the journal of president wilford woodruff, which was written at the time: many lay sick along the bank of the river, and joseph walked along up to the lower stone house, occupied by sidney rigdon, and he healed all the sick that lay in his path. among the number was henry g. sherwood, who was nigh unto death. joseph stood in the mouth of his tent and commanded him in the name of jesus christ to arise and come out of his tent, and he obeyed him and was healed. brother benjamin brown and his family also lay sick, the former appearing to be in a dying condition. joseph healed them in the name of the lord. after healing all that lay sick upon the bank of the river as far as the stone house, he called upon elder kimball and some others to accompany him across the river to visit the sick at montrose. many of the saints were living at the old military barracks. among the number were several of the twelve. on his arrival, the first house he visited was that occupied by elder brigham young, the president of the quorum of the twelve, who lay sick. joseph healed him, when he arose and accompanied the prophet on his visit to others who were in the same condition. they visited elder w. woodruff, also elders orson pratt and john taylor, all of whom were living in montrose. they also accompanied him. the next place they visited was the home of elijah fordham, who was supposed to be about breathing his last. when the company entered the room the prophet of god walked up to the dying man, and took hold of his right hand and spoke to him; but brother fordham was unable to speak, his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. joseph held his hand and looked into his eyes in silence for a length of time. a change in the countenance of brother fordham was soon perceptible to all present. his sight returned, and upon joseph asking him if he knew him, he, in a low whisper, answered "yes." joseph asked him if he had faith to be healed. he answered, "i fear it is too late; if you had come sooner i think i could have been healed." the prophet said, "do you not believe in jesus christ?" he answered in a feeble voice, "i do." joseph then stood erect, still holding his hand in silence several moments, then he spoke in a very loud voice, saying, "brother fordham, i command you in the name of jesus christ to arise from this bed and be made whole." his voice was like the voice of god, and not of man. it seemed as though the house shook to its very foundation. brother fordham arose from his bed and was immediately made whole. his feet were bound in poultices, which he kicked off, then putting on his clothes he ate a bowl of bread and milk and followed the prophet into the street. the company next visited brother joseph bates noble, who lay very sick. he also was healed by the prophet. by this time the wicked became alarmed, and followed the company into brother noble's house. after brother noble was healed all kneeled down to pray. brother fordham was mouth, and, while praying, he fell to the floor. the prophet arose, and looking round, he saw quite a number of unbelievers in the house, whom he ordered out. when the room was cleared of them brother fordham came to and finished his prayer. after healing the sick in montrose, all the company followed joseph to the bank of the river, where he was going to take the boat to return home. while waiting for the boat a man from the west, who had seen that the sick and dying were healed, asked joseph if he would not go to his house and heal two of his children, who were very sick. they were twins and were three months old. joseph told the man he could not go; but he would send some one to heal them. he told elder woodruff to go with the man and heal his children. at the same time he took from his pocket a silk bandanna handkerchief, and gave it to brother woodruff, telling him to wipe the faces of the children with it and they should be healed; and remarked at the same time: "as long as you keep that handkerchief it shall remain a league between you and me." elder woodruff did as he was commanded, and the children were healed, and he keeps the handkerchief to this day. there were many sick whom joseph could not visit, so be counseled the twelve to go and visit and heal them, and many were healed under their hands. on the day following that upon which the above described events took place joseph sent elders george a. and don carlos smith up the river to heal the sick. they went up as far as ebenezer robinson's--one or two miles, and did as they were commanded, and the sick were healed. with the summer the building of the city was begun; also settlements were established across the river in iowa. joseph bestowed constant attention upon the spiritual as well as the temporal interests of the people. he gave them many important points of doctrine at this time; and he labored as a missionary among both saints and strangers throughout the regions surrounding. his efforts and those of his brethren, the apostles, in preaching the gospel bore rich fruit. there were many sincere people who were seeking for light and these soon joined the ranks of the believers. the material welfare of the saints increased marvelously, the marshy wilderness on the mississippi banks soon grew to be a solid resting place for their weary feet. the twelve, on whom the burden of the exodus from missouri had fallen, were now preparing for their mission to england; but before they went joseph uttered the warning sound which was to penetrate to the ends of the earth: the signs of the coming of the son of man are already commenced. one pestilence will desolate after another. we shall soon see war and bloodshed. the moon will be turned into blood. i testify of these things, and that the coming of the son of man is nigh, even at your doors. if our souls are not looking forth for him, we shall be among those to call for the rocks to fall upon us. * * * * * * * i see men hunting the lives of their own sons, and brother murdering brother, women killing their own daughters, and daughters seeking the lives of their mothers. i see armies arrayed against armies. i see blood, fire, desolation. jesus has said that the mother shall be against the daughter, and the daughter against the mother. these things are at our doors. they will follow the saints of god from city to city. * * * i know not how soon these things will take place; and after a view of them, shall i cry peace? no! i will lift up my voice and testify of them. the apostles shared in his zeal. about the 1st of july, 1839, six of them, all who were then at that point--brigham young, heber c. kimball, john e. page, wilford woodruff, john taylor and george a. smith, addressed a communication to the elders of the church, to all the branches, and to all the saints scattered abroad wherever they might be. their epistle was so pleasing to the prophet that he embodied it in his personal journal, and from it the following sentiments are selected: many of you have been driven from your homes, robbed of your possessions, and deprived of the liberty of conscience. you have been stripped of your clothing, plundered of your furniture, robbed of your horses, your cattle, your sheep, your hogs, and refused the protection of law; you have been subject to insult and abuse, from a set of lawless miscreants; you have had to endure cold, nakedness, peril and sword; your wives and your children have been deprived of the comforts of life; you have been subject to bonds, to imprisonment, to banishment, and many to death, "for the testimony of jesus, and for the word of god." many of your brethren, with those whose souls are now beneath the altars, are crying for the vengeance of heaven to rest upon the heads of their devoted murderers, and saying, "how long, o lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" but it was said to them, that they should rest yet for a little season, until their fellow-servants also, and their brethren that should be killed as _they were_, should be fulfilled. dear brethren, we should remind you of this thing; and although you have had indignities, insults and injuries heaped upon you, till further suffering would seem to be no longer a virtue: we would say, be patient, dear brethren, for as saith the apostle, "ye have need of patience, that after being tried you may inherit the promise." you have been tried in the furnace of affliction; the time to exercise patience is now come; and we shall reap, brethren, in _due time_ if we faint not. do not breathe vengeance upon your oppressors, but leave the case in the hands of god; "for vengeance is mine, saith the lord, and i will repay." we would say to the widow and the orphan, to the destitute, and to the diseased, who have been made so through persecution, _be patient_; you are not forgotten; the god of jacob has his eye upon you; the heavens have been witness to your sufferings, and they are registered on high; angels have gazed upon the scene, and your tears, your groans, your sorrows, and anguish of heart, are had in remembrance before god; they have entered into the sympathies of that bosom who is "touched with the feelings of our infirmities," who was "tempted in all points like unto you;" they have entered into the ears of the lord of sabaoth; _be patient_ then, until the words of god be fulfilled, and his designs accomplished; and then shall he pour out his vengeance upon the devoted heads of your murderers; and then shall they know that he is god, and that you are his people. * * * * * * * we wish to stimulate all the brethren to faithfulness; you have been tried; you are now being tried; and those trials, if you are not watchful, will corrode upon the mind, and produce unpleasant feelings; but recollect that now is the time of trial; soon the victory will be ours: now may be a day of lamentation--then will be a day of rejoicing; now may be a day of sorrow--but by and by we shall see the lord; our sorrow will be turned into joy, and our joy no man taketh from us. be honest; be men of truth and integrity; let your word be your bond; be diligent, be prayerful; pray for and with your families; train up your children in the fear of the lord; cultivate a meek quiet spirit; clothe the naked, feed the hungry, help the destitute, be merciful to the widow and orphan, be merciful to your brethren, and to all men; bear with one another's infirmities, considering your own weakness; bring no railing accusation against your brethren. * * * * * we are glad, dear brethren, to see that spirit of enterprise and perseverance which is manifested by you in regard to preaching the gospel; and rejoice to know that neither bonds nor imprisonment, banishment nor exile, poverty nor contempt, nor all the combined powers of earth and hell, hinder you from delivering your testimony to the world, and publishing those glad tidings which have been revealed from heaven by the ministering of angels, by the gift of the holy ghost, and by the power of god, for the salvation of the world in these last days. and we would say to you, that the hearts of the twelve are with you, and they with you are determined to fulfil their mission, to clear their garments of the blood of this generation, to introduce the gospel to foreign nations, and to make known to the world these great things god has developed. they are now on the eve of their departure for england, and will start in a few days. they feel to pray for you, and to solicit an interest in your prayers, and in the prayers of the church, that god may sustain them in their arduous undertaking, grant them success in their mission, deliver them from the powers of darkness, the stratagem of wicked men, and all the combined powers of earth and hell. and if you unitedly seek after unity of purpose and design; if you are men of humility, and of faithfulness, of integrity and perseverance; if you submit yourselves to the teachings of heaven, and are guided by the spirit of god; if you at all times seek the glory of god and the salvation of men, and lay your honor prostrate in the dust, if need be, and are willing to fulfil the purposes of god in all things, the power of the priesthood will rest upon you, and you will become mighty in testimony, the widow and the orphan will be made glad, and the poor among men rejoice in the holy one of israel. the bond between the prophet and his brethren, the apostles, was close and strong. he relied upon them, confided in them, and showed them all the respect which their nobility of soul deserved. in their exercise of authority during his incarceration in missouri he gave them cordial support, subsequently having all their acts ratified by the voice of the general conference. when he escaped from captivity and joined them in illinois, the love with which he greeted them was like that of brother for brothers. brigham young, writing of the meeting, says: it was one of the most joyful scenes of my life to once more strike hands with the prophet, and behold him and his companions free from the hands of their enemies. joseph conversed with us like a man who had just escaped from a thousand oppressions, and was now free in the midst of his children. joseph met with the apostles frequently before their departure, praying for them and blessing them for their work. he also attended their farewell meetings and added his voice to the instructions which they gave to the saints at nauvoo before departing to engage in the vast work in the old world. elder parley p. pratt, now freed from prison, and elder orson pratt were with them. in the months of august and september seven of the twelve departed on their mission to england. elders john taylor and wilford woodruff were the first, leaving on the 8th day of august, 1839. elder woodruff arose from the bed to which he had been confined for two weeks in order to start on this journey. both of these devoted men left their no less devoted families at montrose in sickness and poverty and distress; and yet all relying upon the lord for preservation and blessing. elders taylor and woodruff started together without purse or scrip. elders parley p. pratt and orson pratt, making all necessary sacrifices, departed from nauvoo on the 29th of august. elders brigham young and heber c. kimball started together on the 18th of september, 1839. brigham was so sick that he was unable to walk a few rods down to the river without assistance. he left his wife ill with a babe only ten days old, and all his other children helpless. heber was in the same plight. his wife and all her children but one were prostrated. after brigham and heber had traveled thirteen miles on their journey, they stopped at the residence of a friend and were so feeble as to be unable to carry into the house their trunks, which contained the very few articles of clothing they were able to take with them. in less than a month after their departure president brigham young's father john young, died at quincy, adams county, illinois; so when brigham bade his father farewell to go on this mission, the parting was for the remainder of their earthly lives. john young was a noble man: he had been a soldier in the revolution. at his death the prophet said of him: he was a firm believer in the everlasting gospel of jesus christ, and fell asleep under the influence of that faith which buoyed up his soul, in the pangs of death, to glorious hope of immortality; fully testifying to all that the religion he enjoyed in life was able to support him in death. he was driven from missouri with the saints; * * * he died a martyr to the religion of jesus, for his death was caused by his sufferings in that cruel persecution. on the 21st of september, 1839, elder george a. smith departed for england. he left his father, mother, sister and brother sick in a log stable, all unable to help themselves or each other. he, himself, was so emaciated that after he was a little way on his journey, he met some men who cried out: "somebody has been robbing a graveyard of a skeleton." three other men started with the apostles: hiram clark in company with parley and orson, and theodore turley and reuben hedlock in company with george a. smith. this was the sublime missionary movement of the apostles. how like the grain of mustard seed! leaving the people of god in sickness and in poverty, they themselves being on the verge of the grave, these disciples of jesus went forth to proclaim the gospel of redemption. if their faith had not been such as not to be shaken, the world never more would have heard of their endeavor. but it was firm and steadfast, and god rewarded it; and the little mustard seed quickened and grew and became a mighty tree. the prophet said of them: perhaps no men ever undertook such an important mission under such peculiarly distressing, forbidding and unpropitious circumstances. most of them * * * were worn down with sickness and disease or were taken sick on the road. several of their families were also afflicted and needed their aid and support. but knowing that they had been called by the god of heaven to preach the gospel to other nations, they conferred not with flesh and blood, but obedient to the heavenly mandate, without purse or scrip, commenced a journey of five thousand miles entirely dependent on the providence of that god who had called them to such a holy calling. the twelve faltered not an instant in their appointed labor, and while they spread abroad the tidings of salvation, the prophet in nauvoo was directing the gathering saints that they might build a city whose loveliness and greatness should attract the eye of every beholder. on the 5th day of october, 1839, a general conference of the church of jesus christ of latter-day saints was convened at nauvoo, at which it was decided to establish there a stake of zion, and to organize a branch of the church on the opposite side of the river in iowa territory, and officers were appointed to preside and officiate in the stake and over the branch. at this same conference it was resolved that joseph smith, accompanied by elias higbee and sidney rigdon, should proceed to washington to lay before the president and congress of the nation the wrongs which the saints had endured. chapter xlv. reasons for an appeal to washington--joseph and companions depart for the national capital--the prophet's act of physical heroism--he sees ingratitude--martin van buren and joseph smith--the latter's scorn-cowardice and chicanery--"your cause is just, but i can do nothing for you." the saints had suffered innocently in missouri; they had appealed in vain for redress; they were impoverished through the robberies which had been perpetrated upon them; and their old men, delicate women, and little children, even after the gathering to nauvoo, were dying of privations. these were material reasons for an application to the national government for succor; and besides these, the prophet knew that the lord required this appeal to be made that--upon the answer thereto--the nation's responsibility for the barbarities might be judged. on tuesday, the 29th day of october, 1839, joseph and his companions departed from nauvoo. at columbus, ohio, joseph was obliged to leave sidney rigdon in the care of attendants, as sidney's frail health made travel slow, and the prophet's business required expedition; so joseph went on with judge elias higbee. joseph and judge higbee traveled in the coach; and on the way while they were passing through the mountains the driver of the stage stopped at a public house to get some liquor. while he was gone the horses took fright and ran down a steep hill, at full speed. the coach was crowded with passengers, some of whom were members of congress, with two or three ladies. there was very much excitement in the vehicle. joseph did all he could to calm his fellow-passengers and was able to reassure most of them. but he had to hold one woman to keep her from throwing her infant out of the stage window. as soon as he got the people in the coach under control, he opened the door; and securing his hold on the side, he climbed up into the driver's seat, a feat requiring physical strength, as well as nerve and a cool head, for the stage was pitching and rolling like a boat in a storm. he instantly seized the lines and stopped the maddened steeds. they had run about three miles; but the coach, horses and passengers all escaped without injury--thanks to joseph's presence of mind and courage. the passengers praised him extravagantly; they thought his conduct most heroic; and the members of congress even went so far as to suggest that the incident should be mentioned in that body, as such a deed of daring deserved a public recognition. but upon inquiring of joseph what his name was, in order to mention it as that of the hero who had saved their lives, they found that their deliverer was joseph smith, the "mormon prophet." the mere mention of the name was sufficient for them; and he heard no more of their praise, gratitude or promises of reward. joseph and his companion reached washington on the 28th day of november, 1839; and secured rooms at the corner of missouri and third streets. the prophet determined that the cause of his people should be vigorously presented. he visited the leading men of the nation, including the president of the united states, martin van buren. he had prepared for presentation to congress an eloquent memorial in which was plainly stated the crime of missouri. nothing was set down in malice; but the facts were all given in such a straightforward way that they formed apparently an irresistible argument. the closing paragraphs of this paper must be here presented: the above statement will also show, that the mormons on all occasions submitted to the laws of the land, and yielded to its authority in every extremity, and at every hazard, at the risk of life and property. the above statement will illustrate another truth: that wherever the mormons made any resistance to the mob, it was in self-defense; and for these acts of self-defense they always had the authority and sanction of the officers of the law for so doing. yet they, to the number of about fifteen thousand souls, have been driven from their homes in missouri. their property to the amount of two millions of dollars, has been taken from them or destroyed. some of them have been murdered, beaten, bruised or lamed, and have all been driven forth, wandering over the world without homes, without property. but the loss of property does not comprise half their sufferings. they were human beings possessed of human feelings and human sympathies. their agony of soul was the bitterest drop in the cup of their sorrows. for these wrongs the mormons ought to have some redress; yet how and where shall they seek and obtain it? your constitution guarantees to every citizen, even the humblest, the enjoyment of life, liberty and property. it promises to all, religious freedom, the right to all to worship god beneath their own vine and fig tree, according to the dictates of their conscience. it guarantees to all the citizens of the several states the right to become citizens of any one of the states, and to enjoy all the rights and immunities of the citizens of the state of his adoption. yet of all these rights have the mormons been deprived. they have, without a cause, without a trial been deprived of life, liberty, and property. they have been persecuted for their religious opinions. they have been driven from the state of missouri, at the point of the bayonet, and prevented from enjoying and exercising the rights of citizens of the state of missouri. it is the theory of our laws, that for the protection of every legal right, there is provided a legal remedy. what, then, we would respectfully ask, is the remedy of the mormons? shall they apply to the legislature of the state of missouri for redress? they have done so. they have petitioned, and these petitions have been treated with silence and contempt. shall they apply to the federal courts? they were, at the time of the injury, citizens of the state of missouri. shall they apply to the courts of the state of missouri? whom shall they sue? the order for their destruction, their extermination, was granted by the executive of the state of missouri. is not this a plea of justification for the loss of individuals, done in pursuance of that order? if not, before whom shall the mormons institute a trial? shall they summon a jury of the individuals who composed the mob? an appeal to them were in vain. they dare not go to missouri to institute a suit; their lives would be in danger. for ourselves we see no redress, unless it is awarded by the congress of the united states. and here we make our appeal as _american citizens_, as _christians_, and as _men_--believing that the high sense of justice which exists in your honorable bodies, will not allow such oppression to be practiced upon any portion of the citizens of this vast republic with impunity, but that some measures which your wisdom may dictate, may be taken, so that the great body of people who have been thus abused, may have redress for the wrongs which they have suffered. and to your decision they look with confidence, hoping it may be such as shall tend to dry up the tear of the widow and orphan, and again place in situations of peace, those who have been driven from their homes, and had to wade through scenes of sorrow and distress. and yet the appeal was vain, as far as any practical help was concerned. some members of congress showed a great deal of interest in the prophet, and the cause which he was pleading; but after the most earnest effort, the only result was to receive from martin van buren the famous, almost infamous, reply: your cause is just, but i can do nothing for you. and in the sense of this answer, if not in its words, the senate and house of representatives coincided. no arm of national power would be outstretched in behalf of the saints. as, early in the missouri trouble, governor dunklin--to whom the people appealed, had sent them back to their plunderers for redress and protection; so now the president and congress of the grandest republic under the sun, told them to apply to missouri to rectify the wrong. it was as if one who had been robbed and beaten on the public highway, should apply to a magistrate for help and should be sent back to ask the highwayman to restore his purse and pour balm on his wounds. in one of his interviews with van buren the latter coolly told the prophet: "if i take up for you, i shall lose the votes of missouri." this response shocked joseph in more than a personal sense. he was astounded that the flagrant outrages committed against his people aroused no purpose of redress; but more than this, he felt the insult offered to every american citizen when the chief executive of the nation placed his political aspirations above his sense of right. the prophet himself was a man whose whole life was unstained by any act of fear. he knew the right and dared all in its accomplishment. before such a man as he, towering in all his personal majesty and in the grandeur of the cause he represented, how even the president of the united states must have cringed when he confessed to the basest motives which can animate a public man! joseph could not, upon hearing these words, disguise the contempt which he felt for the occupant of that position to which every american citizen loves to pay honor. the disdain which flashed from his eyes must have made even martin van buren feel small; for it is the universal testimony of enemies and friends alike, that joseph smith's righteous scorn was terrible as the lightning flash. it is a historic picture, this meeting of the two presidents. the subject of their interview was justice for an unpopular people, few in number and poor in earthly influence. the manner in which the negotiation was carried on, clearly shows the different natures of the two men. van buren, a truckler to political influence and power, was on this occasion autocratic and insolent. your sycophant is always, when opportunity offers, a tyrant. van buren was no exception to this. the opportunity to display the insolence of office without jeopardizing his own interests was eagerly embraced. he doubtless had received his cue from the traitorous officials who had besmirched the escutcheon of the state of missouri with their foul crimes against the constitution, the laws and the principles of justice, or from those who represented them, and deported himself accordingly. on the other hand, his visitor was but a private citizen in a political sense, and was the religious leader of a mere handful of refugees, exiled from home and all the comforts of this life, and now apparently as helpless in politics as they were weak in numbers and distressed in finances. and yet joseph stood as an equal, overcoming vain arrogance by natural dignity. before they finally parted the advantage was all with the humbler man; he crushed down the insolence of van buren by his personal kingliness and his declaration of the principles of truth and justice. becoming satisfied that there was little use for him to further press the claims of the saints, joseph departed from the nation's capital and returned to nauvoo, reaching there on the 4th day of march, 1840. while in the east he had preached the gospel at every opportunity, in washington, philadelphia and other places, and had met with much success. and this was a partial compensation for the utter failure of his appeal. after he returned home he wrote: i arrived safely at nauvoo, after a wearisome journey, through alternate snow and mud, having witnessed many vexatious movements in government officers, whose sole object should be the peace and prosperity of the whole people; but i discovered this, that popular clamor and personal aggrandisement are the ruling principles of those in authority; and my heart faints within me when i see by the visions of the almighty, the end of this nation if she continues to disregard the cries and petitions of her virtuous citizens. in the prophet's absence, hyrum had acted as the president at nauvoo. he had labored assiduously for the temporal as well as the spiritual advancement of the people, to sustain their bodily life and strength through the trying winter and their faith through all the assaults of the adversary. he had also published an account of the missouri persecutions, in the _times and seasons_, a semi-monthly paper begun at commerce in november, 1839, by don carlos smith and ebenezer robinson. chapter xlvi. the mission of the apostles--miraculous opening of their way to the old world--ordination of willard richards--special labors of each apostle--the first immigrants to zion--joseph's letters of instruction and comfort to elders and saints abroad. they "went forth weeping, bearing precious seed;" but they "have returned with rejoicing bearing their sheaves with them." this is what the prophet says of the apostles and the other missionaries who first went out from nauvoo. the details of the sublime work, which then was resumed with such unparalleled vigor and which resulted in such a marvelous increase to the church, will soon be published in another work of this series. there is only space in this volume for a recognition of the general movement and its success, as joseph observed it and as it brought many precious souls to restore the numerical strength and the prosperity of the saints. we have seen how the apostles went out from the poverty of nauvoo and montrose. no man who reads the history of that mission, undertaken at such a time, can doubt that they and their fellow-missionaries were inspired; for no mere zealot, without the absolute consciousness of divine direction and divine protection, would have joined the movement. we shall now see how these men triumphed over that which to human understanding was impossible. briefly told: departing from nauvoo ill and penniless, they made their way across the country, scattering the seeds of truth on every hand. and before they had reached the sea coast some of the harvest was ready to gather. their way was miraculously opened to them in this land, that they might have means to pursue their voyage to another. elders taylor and woodruff reached england on the 11th of january, 1840, in company with elder theodore turley. elders young, kimball, parley p. and orson pratt, and george a. smith, accompanied by elder reuben hedlock, landed at liverpool on the 6th day of april, 1840, just ten years from the day of the church's organization. the brethren found there elder willard richards and ordained him to the apostleship in obedience to the revelation. they scattered among the honest-in-heart, and each one of them achieved a quick and lasting victory for the faith. in the name of jesus christ they went forth healing the sick, restoring the lame and opening the eyes of the blind. in all their labors they gave evidence of such personal humility, bearing such a strong testimony to the truth of the gospel that the honest-in-heart flocked by hundreds to the standard which they reared. every one among those brethren performed some special labor or occupied some special field. elder woodruff made the proclamation of the truth in staffordshire and afterwards in herefordshire, which yielded a wonderful harvest of fruit. elder taylor organized a large branch of the church in liverpool and established the gospel in ireland and the isle of man. elder heber c. kimball who had been so successful on his previous mission in proclaiming the gospel in lancashire, opened the work in london; in this labor he was accompanied by elders wilford woodruff and george a. smith. in this conference the faithful and talented young elder, lorenzo snow, now an apostle, soon became president. elder george a. smith followed elder woodruff into staffordshire, in which field he continued to labor after elder woodruff went to herefordshire. elder smith set apart and directed elder william barratt for a mission to south australia; and about the same time william donaldson, an english convert, was ordained and blessed to perform a mission in the east indies. elder willard richards labored principally in lancashire, though he spent some time with elder woodruff in herefordshire. elder orson pratt carried the work to scotland. elder parley p. pratt, under the direction of president brigham young and the other brethren of the twelve, began the publication of the _millennial star_. president brigham young directed the printing of the book of mormon, hymn book and other works, and traveled and preached as opportunity offered, being looked up to and sustained by his brother apostles as their president. as early as the 6th of june, 1840, a company of saints sailed from england to make their way to nauvoo. this party consisted of forty-one people, the first to emigrate from a foreign land to join the cause of jesus christ in this last dispensation. three months later the ship _north america_ sailed with two hundred saints. from this time on the work of immigration has been too vast to be followed in the brief space now at command. the greatness of the work which the brethren were to perform in england was revealed to joseph by the spirit, and he was impressed to extend the missionary movement still further. on the 6th day of april, 1840, elder orson hyde, one of the twelve apostles, was directed to take a mission to jerusalem. he left his home in commerce on the 15th of the month, and in due time he reached his field and offered a prayer to heaven from the mount of olives as an introduction to his work. the preaching of the gospel in the old world was a marvelous work and a wonder. from the time of the first mission, elders joseph fielding, willard richards and william clayton, with many other faithful brethren, had kept open the source of the stream by their noble efforts; but when the apostles landed there again in obedience to divine revelation, and put forth their hands, the little stream became an on-rushing river bearing triumph for the church upon its bosom. from their labor the work spread into every land and has gathered up its tens of thousands of heroic and self-sacrificing souls. such a foundation was laid that when the majority of the apostles were called home, the work continued, and it has continued up to the present time. joseph's appreciation of their labor is evinced in a letter which he addressed to them in october, 1840. he says: beloved brethren: may grace, mercy and peace rest upon you from god the father and the lord jesus christ. * * * * be assured, beloved brethren, that i am no disinterested observer of the things which are transpiring on the face of the whole earth; and amidst the general movements which are in progress, none is of more importance than the glorious work in which you are now engaged; consequently i feel some anxiety on your account, that you may, by your virtue, faith, diligence and charity, commend yourselves to one another, to the church of christ, and to your father who is in heaven; by whose grace you have been called to so holy a calling; and be enabled to perform the great and responsible duties which rest upon you. and i can assure you, from the information i have received, i feel satisfied that you have not been remiss in your duty; but that your diligence and faithfulness have been such as must secure you the smiles of that god whose servants you are, and also the goodwill of the saints throughout the world. the spread of the gospel throughout england is certainly pleasing. * * * * * it is likewise very satisfactory to my mind, that there has been such a good understanding between you, and that the saints have so cheerfully hearkened to counsel, and vied with each other in the labor of love, and in the promotion of truth and righteousness. this is as it should be in the church of jesus christ: unity is strength. "how pleasing it is for brethren to dwell together in unity." let the saints of the most high ever cultivate this principle, and the most glorious blessings must result, not only to them individually, but to the whole church--the order of the kingdom will be maintained, its officers respected, and its requirements readily and cheerfully obeyed. love is one of the chief characteristics of deity, and ought to be manifested by those who aspire to be the sons of god. a man filled with the love of god is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race. this has been your feeling, and caused you to forego the pleasures of home, that you might be a blessing to others, who are candidates for immortality, but strangers to truth; and for so doing, i pray that heaven's choicest blessings may rest upon you. * * * * * let the saints remember that great things depend on their individual exertion, and that they are called to be co-workers with the holy spirit in accomplishing the great work of the last days; and in consideration of the extent, the blessings and glories of the same, let every selfish feeling be not only buried, but annihilated; and let love to god and man predominate, and reign triumphant in every mind, that their hearts may become like unto enoch's of old, and comprehend all things, present, past and future, and come behind in no gift, waiting for the coming of the lord jesus christ. the work in which we are unitedly engaged is one of no ordinary kind. the enemies we have to contend against are subtle and well skilled in manoeuvring; it behooves us to be on the alert to concentrate our energies, and that the best feelings should exist in our midst; and then, by the help of the almighty, we shall go on from victory to victory, and from conquest to conquest; our evil passions will be subdued, our prejudices depart; we shall find no room in our bosoms for hatred, vice will hide its deformed head, and we shall stand approved in the sight of heaven, and be acknowledged the sons of god. let us realize that we are not to live to ourselves, but to god; by so doing the greatest blessings will rest upon us, both in time and in eternity. and to the saints scattered abroad the prophet wrote: beloved brethren: we address a few lines to the church of jesus christ, who have obeyed from the heart that form of doctrine which has been delivered to them by the servants of the lord, and who are desirous to go forward in the ways of truth and righteousness, and by obedience to the heavenly command, escape the things which are coming on the earth, and secure to themselves an inheritance among the sanctified in the world to come. * * * * * the work of the lord in these last days is one of vast magnitude and almost beyond the comprehension of mortals. its glories are past description, and its grandeur unsurpassable. it is the theme which has animated the bosom of prophets and righteous men from the creation of this world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in christ jesus, whether in heaven or on the earth, shall be gathered together in him, and when all things shall be restored, as spoken of by all the holy prophets since the world began; for in it will take place the fulfillment of the promises made to the fathers, while the displays of the most high will be great, glorious and sublime. the purposes of our god are great. his love unfathomable, his wisdom infinite, and his power unlimited; therefore the saints have cause to rejoice and be glad, knowing that this god is our god forever and ever, and he will be our guide until death. having confidence in the power, wisdom and love of god, the saints have been enabled to go forward through the most adverse circumstances, and frequently when, to all human appearance, nothing but death presented itself, and destruction inevitable, has the power of god been manifest, his glory revealed and deliverance effected; and the saints, like the children of israel, who came out of the land of egypt and through the red sea, have sung an anthem of praise to his holy name. this has not only been the case in former days, but in our days, and within a few months have we seen this fully verified. having, through the kindness of our god been delivered from destruction, and secured a location upon which we have again commenced operations for the good of his people, we feel disposed to go forward and suit our energies for the up-building of the kingdom and establishing the priesthood in their fullness and glory. the work which has to be accomplished in the last days is one of vast importance and will call into action the energy, skill, talent, and ability of the saints, so that it may roll forth with that glory and majesty described by the prophets, and will consequently require the concentration of the saints, to accomplish works of such magnitude and grandeur. the work of the gathering spoken of in the scriptures will be necessary to bring about the glories of the last dispensation. it is probably unnecessary to press this subject on the saints, as we believe the spirit of it is manifest, and its necessity obvious to every considerate mind; and everyone zealous for the promotion of truth and righteousness is equally so for the gathering of the saints. dear brethren, feeling desirous to carry out the purposes of god to which we have been called, and to be workers with him in this last dispensation, we feel the necessity of having the hearty co-operation of the saints throughout this land and upon the islands of the sea; and it will be necessary for them to hearken to counsel and turn their attention to the church, the establishment of the kingdom, and lay aside every selfish principle,--everything low and groveling. during the remaining years of his life the subject of missionary work was very near to the prophet's heart. he desired that all men might have the privilege of hearing the truth. the gospel was proclaimed in many lands, including the distant isles of the sea, during his lifetime; and a plan was laid for the most comprehensive and unselfish system of proselyting since the day when jesus christ said to his apostles: "go ye into all the world, and preach the gospel to every creature." chapter xlvii. nauvoo the beautiful--events there during the year 1840--renewal of outrages by the missourians--death of the prophet's father and edward partridge--return of williams and phelps--joseph's hope for his city-demand by governor boggs for the prophet and his brethren. a general conference was held at nauvoo on the 6th day of april, 1840, at which joseph presided and gave much instruction. frederick g. williams came before the congregation and humbly asked forgiveness for his former wrong-doing; he expressed a determination to do the will of god, and the church forgave him and received him into fellowship. commerce was officially recognized as nauvoo by the post office department on the 21st day of april, 1840. it was growing into the dignity of a town. in a year after the first settlement of the saints there, two hundred and fifty houses had been built. the region was becoming more healthful; and the saints were achieving prosperity. it is not the least of the miracles connected with this work that the people have so often and so quickly risen from the ashes of their homes. on the 27th day of may, 1840, the faithful bishop edward partridge, the first bishop in the church, died at nauvoo, aged forty-six years. joseph bore this testimony concerning him: he lost his life in consequence of the missouri persecutions; and is one of that number whose blood will be required at the hands of his persecutors. in june of this year, william w. phelps made humble confession of his wrong-doing and begged the fellowship of the prophet and the saints. this event and the return of frederick g. williams were most gratifying to joseph, because elders williams and phelps before their fall had occupied a large place in his affections. through the season of 1840, many stakes were organized in different parts of the country. on the 7th day of july, four brethren, james allred, noah rogers, alanson brown and benjamin boyce, were kidnapped at nauvoo by a large party of missourians and carried over the river. before they were able to escape, they were almost murdered. after much agony they got loose from their chains and returned home. this event showed that the mobocratic spirit was not dead. no excuse existed for the crime; the men kidnapped were not even accused of any offense by their captors. the barbarous deed was the precursor of a larger movement. a meeting was held immediately at nauvoo to protest against the renewal of such outrages, and to appeal to the executive of the state of illinois for redress for this injury and protection from further wrong. on monday, the 14th day of september, 1840, joseph smith, sen., patriarch of the church of jesus christ of latter-day saints, and the father of the prophet, died at nauvoo from the effect of exposure and privation during the missouri persecutions. the prophet says of him: he was the first person who received my testimony after i had seen the angel, and exhorted me to be faithful and diligent to the message i had received. he was baptized april 6th, 1830. in august, 1830, in company with my brother don carlos, he took a mission to st. lawrence county, new york, touching on his route at several of the canadian ports, where he distributed a few copies of the book of mormon, visited his father, brothers and sister, residing in st. lawrence county, bore testimony to the truth, which resulted eventually in all the family coming into the church, except his brother jesse and sister susan. he removed with his family to kirtland in 1831; was ordained patriarch and president of the high priesthood, under the hands of oliver cowdery, sidney rigdon, frederick g. williams and myself, on the 18th of december, 1833; was a member of the first high council, organized on the 17th of february, 1834 (when he confirmed on me and my brother samuel h., a father's blessing). in 1836 he traveled in company with his brother john 2,400 miles in ohio, new york, pennsylvania, vermont and new hampshire, visiting the branches of the church in those states, and bestowing patriarchal blessings on several hundred persons, preaching the gospel to all who would hear, and baptizing many. they arrived at kirtland on the 2nd of october, 1836. during the persecutions in kirtland in 1837, he was made a prisoner, but fortunately obtained his liberty, and after a very tedious journey in the spring and summer of 1838, he arrived at far west, missouri. after i and my brother hyrum were thrown into the missouri jails by the mob, he fled from under the exterminating order of governor lilburn w. boggs, and made his escape in mid-winter to quincy, illinois, from whence he removed to commerce in the spring of 1839. the exposures he suffered brought on consumption, of which he died on this 14th day of september, 1840, aged sixty-nine years, two months, and two days. he was six feet, two inches high, was very straight, and remarkably well proportioned. his ordinary weight was about two hundred pounds, and he was very strong and active. in his young days he was famed as a wrestler, and, jacob-like, he never wrestled with but one man whom he could not throw. he was one of the most benevolent of men, opening his house to all who were destitute. while at quincy, illinois, he fed hundreds of the poor saints who were flying from the missouri persecutions, although he had arrived there penniless himself. on the 3rd day of october, 1840, a conference was held at nauvoo at which it was decided to build a house of the lord in that city and that the saints each give every tenth day of labor to the erection of the holy edifice. at the conference, an address from the prophet and his counselors was presented to the church, in which brief reference is made to the changes within the two years then just past. the communication says: we feel rejoiced to meet the saints at another general conference, and under circumstances as favorable as the present. since our settlement in illinois we have for the most part been treated with courtesy and respect, and a feeling of kindness and of sympathy has generally been manifested by all classes of the community, who, with us deprecate the conduct of those men whose dark and blackening deeds are stamped with everlasting infamy and disgrace. the contrast between our past and present situation is great. two years ago mobs were threatening, plundering, driving and murdering the saints. our burning houses enlightened the canopy of heaven. our women and children, houseless and destitute, had to wander from place to place to seek a shelter from the rage of persecuting foes. now we enjoy peace, and can worship the god of heaven and earth without molestation, and expect to be able to go forward and accomplish the great and glorious work to which we have been called. under these circumstances we feel to congratulate the saints of the most high, on the happy and pleasing change in our circumstances, condition and prospects, and which those who shared in the perils and distresses, undoubtedly appreciate; while prayers and thanksgivings daily ascend to that god who looked upon our distresses and delivered us from danger and death, and whose hand is over us for good. the prophet saw a grand city of nauvoo to rise in the near future; and his vision and hope were fulfilled. ascending the upper mississippi in the autumn, when its waters were low, i was compelled to travel by land past the region of the rapids. * * * my eye wearied to see everywhere sordid, vagabond and idle settlers, and a country marred, without being improved, by their careless hands. i was descending the last hillside upon my journey when a landscape in delightful contrast broke upon my view. half encircled by a bend of the river, a beautiful city lay glittering in the fresh morning sun; its bright, new dwellings, set in cool green gardens, ranging up around a stately dome-shaped hill, which was covered by a noble marble edifice, whose high tapering spire was radiant with white and gold. the city appeared to cover several miles; and beyond it, in the back-ground, there rolled off a fair country, chequered by the careful lines of fruitful husbandry. the unmistakable marks of industry, enterprise and educated wealth everywhere, made the scene one of singular and most striking beauty. this is what colonel, afterwards major-general, thomas l. kane thought of nauvoo when his eyes rested upon it from a distance in 1846, only seven years after the purchase by the saints of the marshy ground upon which the city stood. it partially shows how well the prophet and his fellow-laborers had been able to fulfill his high hopes of the city's destiny. for the prophet did have a definite and exalted plan for nauvoo. it was his purpose, under the direction of the almighty, to make this a fit abiding place for the saints of the most high; not only a place where they might receive spiritual guidance, but a place where the arts and sciences might be taught and where all the benefits of civilization might be enjoyed. the prophet understood the gospel which he proclaimed--that it comprehended the material betterment of all mankind; and he aspired to establish in nauvoo such social conditions as would show the efficacy of gospel teachings in the daily life of the community. he wanted to demonstrate in nauvoo to the gaze of all the world how nearly perfect community life might become in a free republic, when all men were animated by the same motives of pure religion and unselfish association; how much they might be prospered and how easily they might be governed. on the 16th day of december, 1840, the charter of the city of nauvoo, with charters of the nauvoo legion and the university of the city of nauvoo, were signed by governor thomas carlin, having previously passed both houses of the legislative assembly of the state of illinois. under the terms of these charters it would be possible for the prophet to demonstrate his social problem; but he was not permitted to do it without molestation. it had been held out to the world by shrewd observers that all the charges made in the state of missouri against the prophet and his companions were false and would not bear fair judicial scrutiny; because, after the escape of the brethren, they lived openly at nauvoo and no effort was made to secure them by the officers of the adjoining state. it seemed very clear that the men who had murdered and plundered the saints did not want to have their acts reviewed, even though the prophet's liberty was the price of their inaction. but they were taunted by some of their prominent fellow-citizens with this fact, and they decided to answer this disagreeable clamor by renewing the persecutions against the prophet. the old mob element was determined to have vengeance for this logical exposure of its unjust deeds. on the 15th day of september, 1840, after a silence of a year and a half, governor boggs of missouri made a demand upon governor carlin of illinois for joseph smith, jr., sidney rigdon, lyman wight, parley p. pratt, caleb baldwin and alanson brown, as fugitives from justice. governor carlin complied with the requisition by issuing an order for the apprehension of these men. when the officer went to serve the papers, the brethren were away from home; and, learning of the movement, they determined to evade the process--not that they feared any righteous inquiry into their conduct, but, having once escaped from missouri murderers, they declined to give themselves up again to be assassinated. a leading article from the quincy, illinois, _whig_ of that period--written by the editor, who was only an acquaintance of the prophet and not in affiliation with the church--presents the situation so clearly that it should be preserved for all time to come: we repeat, smith and rigdon should not be given up. the law requiring the governor of our state to deliver up fugitives from justice is a salutary and a wise one, and should not in ordinary circumstances be disregarded; but as there are occasions when it is not only the privilege but the duty of the governor of the state to refuse to surrender the citizens of his state upon the requisition of the executive of another,--and this we consider is the case of smith and rigdon. the law is made to secure the punishment of the guilty, and not to sacrifice the innocent, and the governor whose paramount duty it is to protect the citizens of his state from lawless violence, whenever he knows that to comply with such requisition he could be delivering the citizens into the hands of a mob as a victim to appease the thirst of the infuriate multitude for blood, without trial and against justice: under such circumstances, we repeat, the governor is bound by the highest of all human laws, to refuse to comply with the requisition; and will governor carlin pretend to say that the present is not a case of this kind? the history of the mormon difficulties in missouri, is of too recent an origin not to be well known to the governor. a few years since, when they had settled in the far west, and had gathered around them the comforts and conveniences of life, and were beginning to reap the just reward of their industry and enterprise, a mob attempted to drive them from their homes; as peaceable citizens, enjoying all the rights guaranteed to them by a republican constitution, they had a right, and did call on the governor of missouri for protection. did he, in obedience to the oath which he had taken to support the constitution of the state, respond to the call as a governor should? no! and forever will a stain rest upon the name of lilburn w. boggs, and the state of missouri. mr. boggs told the mormons that they must take care of themselves--in fact denying them the protection of the constitution under whose broad folds they had taken shelter. thus denied the protection of the state, they prepared to defend their homes, wives and children. did mr. boggs, as the controversy proceeded, remain a neutral spectator, as his first intimation had given the mormons to understand? oh, no! when the mob was forced to fly for safety--like cowards as they were--then this wise and oath-bound executive, called on the militia of the state, to aid in expelling--or rather, to use one of the expressions of mr. boggs--in "exterminating" the mormons. which is as much as to say, if the mormons cannot be driven from their homes, their possessions, and all else that they hold dear, peaceably, why then, kill, murder, burn, destroy, anything so the mormons are "exterminated" from the state! most just, humane, wise, and patriotic governor boggs! many of them were barbarously butchered, and all shamefully unsettled and cruelly driven from their comfortable firesides at an inclement season of the year; those who escaped secret murder, were inhumanly and savagely treated, their females violated, and their property confiscated and plundered, by the barbarous vandals who were persecuting them even unto death! and to such men and to such people, would governor carlin deliver up two of our mormon citizens for a sacrifice! we oppose this barter and trade in blood, upon higher grounds than the mere forms of law upon which the _argus_ justifies the governor. if we believe that smith and rigdon had been guilty of criminal acts in missouri, and could have a fair trial for such acts, under the laws of that state, we should be among the first to advocate the surrender of those gentlemen. it is not the laws of missouri, of which we complain, it is of the officers who are appointed to execute and carry out those laws. their conduct must be forever reprobated--it is a lasting disgrace to the state. the mormons have resided in our state since they were driven out of missouri--behaving as good citizens. smith and rigdon in particular, have resided ever since within the limits of our state, undoubtedly with the full knowledge of the authorities of missouri, but no demand is made till the citizens of missouri, pursuing them in their new homes in this state, with the same disregard of law that marked their previous conduct, a call is made upon the governor of that state to deliver them over to our authorities to be tried for violating our laws, then the very vigilant governor of missouri calls for the apprehension of smith and rigdon! it may be that governors carlin and boggs had a private understanding--that a cartel, an exchange of prisoners, may be agreed on between them. if it is so, the governor is trifling with the lives of our citizens--with the lives of those whom he is sworn to protect. reason, justice and humanity, cry out against the proceeding. we repeat, that compliance on the part of governor carlin, would be to deliver them not to be tried for crime, but to be punished without crime; and that under those circumstances, they had a right to claim protection as citizens of this state. this was the beginning of a trouble which lasted during the few remaining years of the prophet's life. while he was upon one hand building up nauvoo into a beautiful city and spreading abroad the glory of the gospel; upon the other hand, he was himself harassed and driven day and night by the relentless efforts of vindictive enemies incited by bigotry which failed to comprehend the grandeur of his work and the purity of his soul. from this time on, though his labor was constantly expanding, he himself was being hedged in. and as the events of the remaining four years crowd each other with lightning rapidity, this is the proper time to pause and look at length upon his matured person and character, just as he is about to rise to the zenith of his career and just at the hour when all the forces of the adversary are being united in a movement to drag him down and destroy the cause entrusted to his care. chapter xlviii. joseph smith at nauvoo--his physical and mental personality--views of his opponent commentators--testimony of the spirit to his inspiration. when the prophet first went to commerce he was thirty-three years old; and he was martyred in his thirty-ninth year. despite the outrages perpetrated upon him and the privations which he had endured, he was during this period still a man of great physical beauty and stateliness. he was just six feet in height, standing in his stockings, and was grandly proportioned. in his mature years he weighed about two hundred pounds. his eyes were blue and tender; his hair was brown, plentiful and wavy; he wore no beard, and his complexion was one of transparency so rare as to be remarkable; the exquisite clearness of his skin was never clouded, his face being naturally almost without hair. his carriage was erect and graceful; he moved always with an air of dignity and power which strangers often called kingly. he was full of physical energy and daring. without any appearance of effort he could perform astonishing feats of strength and agility, and without any apparent thought of fear he met and smiled upon every physical danger. from his boyhood up he was fond of athletics, and in his mature years and at the very zenith of his fame he loved to unbend and wrestle or jump with a friend. the men who could contest with him were very few. when his situation would permit he was as happy as a school boy to join in manly sports. he showed a sense of gentle humor in his games. on one occasion two sectarian ministers had addressed themselves to him with the boasted purpose of conquering him in argument. his theological strength dumbfounded them; he drove them from one position to another until they were glad to cry for quarter. then, as they were about to depart with a crestfallen air, he said to them in a tone of kindness: come, gentlemen, since you withdraw from the contest of logic, let us jump at a mark. i think i can beat you at this. the preachers hastened away, filled with indignation, and spread all manner of ridiculous reports concerning joseph smith because he could condescend at times to run, or jump or wrestle like a boy. probably their defeat in argument had more than the professed shock to their religious sensitiveness to do with their indignation. he was always gentle and good-natured in his sports. several men are yet living who jumped or tried a fall with the prophet. they say joseph did not lose dignity in these sports. his rare physical beauty and grace and his athletic excellence set him far above his fellows and made his condescension seem kingly. nearly every one of his commentators, whether friend or foe, speaks of him as a handsome man, of distinguished appearance and possessing a marvelous power of fascination. by his opponents, the inspiration which was over him and upon him--enveloping and permeating him and radiating from his whole being--was attributed to magnetism. in every association with his fellow-beings he was considerate and just. he was always willing to carry his part of the burden and to share in any suffering or deprivation inflicted upon his friends. he was gentle to children and universally won their love. elder lyman o. littlefield, now of logan, utah, was a boy thirteen years old with the camp of zion which went up into missouri. he narrates an incident of that journey which is characteristic of the prophet's entire life, for his deeds and words of thoughtfulness were a constantly flowing stream. as we recollect elder littlefield's statement, it was this: the journey was extremely toilsome for all, and the physical suffering, coupled with the knowledge of the persecutions endured by our brethren whom we were traveling to succor, caused me to lapse one day into a state of melancholy. as the camp was making ready to depart i sat tired and brooding by the roadside. the prophet was the busiest man of the camp; and yet when he saw me, he turned from the great press of other duties to say a word of comfort to a child. placing his hand upon my head, he said, "is there no place for you, my boy? if not, we must make one." this circumstance made an impression upon my mind which long lapse of time and cares of riper years have not effaced. joseph always sought to help the distressed. a cry of sorrow quickly touched his ear, and its appeal invariably aroused him to helpful action. when he had become educated and refined as gold in the furnace by his communion with the holy spirit, his words were heeded as if they were falling jewels. he never had to beg for listeners; nor had he to ask twice an audience with any one who had once met him. the great men of the nation, with whom he came in contact, felt the power of his mighty spirit. he was their peer as a philosopher and a statesman. he was more, because he not only knew the past, but he saw the future. the judgment of a man's friends is always the best judgment, especially when his character and career are such as to excite the jealousy and enmity of the world. but in the case of joseph the prophet, while none but his friends could understand the full strength and beauty of that god-like soul, there were not wanting plenty of non-believers who recognize in him a man of amazing power. when a man is dead, he is usually judged by his works, and few characters can bear the judgment of the world pronounced during their lives by their opponents. joseph smith was one of the few. in speaking of his opponents we refer not to the sectarian bigots or to the mobocrats and apostates; but we refer to men of standing and reputation, who were not so foolish as to speak falsely in describing his attributes. we refer to men who recognized in joseph smith a social factor and in his work a social movement, even while they denied his inspiration and its divinity. a writer for the new york _herald_ had visited the prophet, and in 1842 that paper said: joseph smith is undoubtedly one of the greatest characters of the age. he indicates as much talent, originality and moral courage as mahomet, odin or any of the great spirits that have hitherto produced the revolutions of past ages. in the present infidel, irreligious, ideal, geological, animal-magnetic age of the world, some such singular prophet as joseph smith is required to preserve the principle of faith, and to plant some new germs of civilization that may come to maturity in a thousand years. while modern philosophy, which believes in nothing but what you can touch, is overspreading the atlantic states, joseph smith is creating a spiritual system, combined also with morals and industry, that may change the destiny of the race. * * * we certainly want some such prophet to start up, take a big hold of the public mind--and stop the torrent of materialism that is hurrying the world into infidelity, immorality, licentiousness and crime. the pittsburgh _american_ declared that joseph smith could not be denied the attributes of greatness. a cleveland paper responding said that he was without education or genius, and that "he used to live near these 'diggings.'" the pittsburgh _visitor_ then took up the argument, saying: _no man was ever a prophet near the edge of his own diggings_. * * * we know that principally from a country which boasts its superior intelligence; where ignorance is supposed to be banished, and every man and woman taught to read and write; he [joseph smith] has built up a name, a temple and a city, conquering all opposition, and this both vindictive and powerful, and so entirely unaided that he can exclaim like the proud and haughty roman, "alone i did it!" if he is advancing the cause of truth, he certainly has claim to our sympathies and respect, as well for its discovery as the bold and determined manner in which he has maintained it. if it is a gross imposture, as you assert, he must be both ingenious and cunning to gloss over its deformities and make them so attractive. we have nothing to do with his doctrines--we only consider him the most remarkable man among the "diggins." probably the most comprehensive view taken of the prophet by a man not intimate with him was that of josiah quincy, who, in company with hon. charles francis adams, the senior, visited joseph smith at nauvoo on the 15th day of may, 1844, just forty-three days before the prophet's martyrdom. among many things descriptive of joseph, quincy says: it is by no means improbable that some future textbook, for the use of generations yet unborn, will contain a question something like this: what historical american of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? and it is by no means impossible that the answer to that interrogatory may be thus written: _joseph smith, the mormon prophet_. and the reply, absurd as it doubtless seems to most men now living, may be an obvious common-place to their descendants. history deals in surprises and paradoxes quite as startling as this. the man who established a religion in this age of free debate, who was and is today accepted by hundreds of thousands as a direct emissary from the most high--such a rare human being is not to be disposed of by pelting his memory with unsavory epithets. fanatic, impostor, charlatan, he may have been; but these hard names furnish no solution to the problem he presents to us. fanatics and impostors are living and dying every day, and their memory is buried with them; but the wonderful influence which this founder of a religion exerted and still exerts throws him into relief before us, not as a rogue to be criminated, but as a phenomenon to be explained. the most vital questions americans are asking each other today have to do with this man and what he has left us. a generation other than mine must deal with these questions. burning questions they are, which must give a prominent place in the history of the country to that sturdy self-asserter whom i visited at nauvoo. joseph smith, claiming to be an inspired teacher, faced adversity such as few men have been called to meet, enjoyed a brief season of prosperity such as few men have ever attained, and finally, forty-three days after i saw him, went cheerfully to a martyr's death. when he surrendered his person to governor ford, in order to prevent the shedding of blood, the prophet had a presentiment of what was before him. "i am going like a lamb to the slaughter," he is reported to have said; "but i am as calm as a summer's morning. i have a conscience void of offense, and shall die innocent." i have no theory to advance respecting this extraordinary man. i shall simply give the facts of my intercourse with him. at some future time they may be found to have some bearing upon the theories of others who are more competent to make them. ten closely written pages of my journal describe my impressions of nauvoo, and of its prophet, mayor, general and judge. * * * * pre-eminent among the stragglers by the door stood a man of commanding appearance, clad in the costume of a journeyman carpenter when about his work. he was a hearty, athletic fellow, with blue eyes standing prominently out upon his light complexion, a long nose, and a retreating forehead. he wore striped pantaloons, a linen jacket which had not lately seen the wash tub, and a beard of some three days' growth. this was the founder of the religion which had been preached in every quarter of the earth. _a fine looking man_ is what the passer by would instinctively have murmured upon meeting this remarkable individual who had fashioned the mould which was to shape the feelings of so many thousands of his fellow-mortals. but smith was more than this, and one could not resist the impression that capacity and resource were natural to his stalwart person. i have already mentioned the resemblance he bore to elisha r. potter, of rhode island, whom i met in washington in 1826. the likeness was not such as would be recognized in a picture, but rather one that would be felt in a grave emergency. of all men that i have met, these two seemed best endowed with that kingly faculty which directs as by intrinsic right, the feeble or confused souls who are looking for guidance. this it is just to say with emphasis; for the reader will find so much that is puerile and even shocking in my report of the prophet's conversation that he might never suspect the impression of rugged power that was given by the man. * * * * * * * "general smith," said dr. goforth, when we had adjourned to the green in front of the tavern, "i think mr. quincy would like to hear you preach." "then i shall be happy to do so," was the obliging reply; and mounting the broad step which led from the house, the prophet promptly addressed a sermon to the little group about him. our numbers were constantly increased from the passers in the street, and a most attentive audience of more than a hundred persons soon hung upon every word of the speaker. the text was mark 16:15, and the comments, though rambling and disconnected, were delivered with the fluency and fervor of a camp-meeting orator. the discourse was interrupted several times by the methodist minister before referred to, who thought it incumbent upon him to question the soundness of certain theological positions maintained by the speaker. one specimen of the sparring which ensued i thought worth setting down. the prophet is asserting that baptism for the remission of sins is essential for salvation. _minister:_ stop! what do you say to the case of the penitent thief? _prophet:_ what do you mean by that? _minister:_ you know our savior said to the thief, "this day shalt thou be with me in paradise," which shows he could not have been baptized before his admission. _prophet:_ how do you know he wasn't baptized before he became a thief? at this retort the sort of laugh that is provoked by an unexpected hit ran through the audience; but this demonstration of sympathy was rebuked by a severe look from smith, who went on to say: but that is not the true answer. in the original greek, as this gentleman [turning to me] will inform you, the word that has been translated paradise means simply a place of departed spirits. to that place the penitent thief was conveyed, and there, doubtless, he received the baptism necessary for his admission to the heavenly kingdom. the other objections of his antagonist were parried with a similar adroitness, and in about fifteen minutes the prophet concluded a sermon which it was evident that his disciples had heard with the heartiest satisfaction. * * * * * * * * in the afternoon we drove to visit the farms upon the prairie which this enterprising people had enclosed and were cultivating with every appearance of success. on returning we stopped in a beautiful grove where there were seats and a platform for speaking. "when the weather permits," said smith, "we hold our services in this place; but shall cease to do so when the temple is finished." "i suppose none but mormon preachers are allowed in nauvoo," said the methodist minister, who had accompanied our expedition. "on the contrary," replied the prophet, "i shall be very happy to have you address my people next sunday, and i will insure you a most attentive congregation." "what! do you mean that i may say anything i please, and that you will make no reply?" "you may certainly say anything you please; but i must reserve the right of adding a word or two, if i judge best. i promise to speak of you in the most respectful manner." as we rode back, there was much dispute between the minister and smith. "come," said the latter, suddenly slapping his antagonist on the knee, to emphasize the production of a triumphant text, "if you can't argue better than that, you shall say all you want to say to my people, and i will promise to hold my tongue, for there's not a mormon among them that will need my assistance to answer you." some backthrust was evidently required to pay for this; and the minister, soon after, having occasion to allude to some erroneous doctrine which i forgot, suddenly exclaimed, "why, i told my congregation the other sunday that they might as well believe joe smith as such theology as that." "did you say joe smith in a sermon?" inquired the person to whom the title had been applied. "of course i did. why not?" the prophet's reply was given with a quiet superiority that was overwhelming: "considering only the day and the place, it would have been more respectful to have said lieutenant-general joseph smith." clearly the worthy minister was no match for the head of the mormon church. i have quoted enough [from letters of converts] to show what really good material smith managed to draw into his net. were such fish to be caught with spaulding's tedious romance and a puerile fable of undecipherable gold plates and gigantic spectacles? not these cheap and wretched properties, but some mastering force of the man who handled them, inspired the devoted missionaries who worked such wonders. the remaining letters [picked up from joseph's waste basket by quincy] both written a year previous to my visit, came from a certain chicago attorney, who seems to have been the personal friend as well as the legal adviser of the prophet. with the legal advice come warnings of plots which enemies are preparing, and of the probability that a seizure of his person by secret ambush is contemplated. "they hate you;" writes this friendly lawyer, "because they have done evil unto you. * * * my advice to you is, not to sleep in your own house, but to have some place to sleep strongly guarded by your own friends, so that you can resist any sudden attempt that might be made to kidnap you in the night. when the missourians come on this side and burn houses, depend upon it they will not hesitate to make the attempt to carry you away by force. let me again caution you to be every moment upon your guard." the man to whom this letter was addressed had long been familiar with perils. for fourteen years he was surrounded by vindictive enemies, who lost no opportunity to harass him. he was in danger even when we saw him at the summit of his prosperity, and he was soon to seal his testimony--or, if you will, to expiate his imposture--by death at the hands of dastardly assassins. if these letters go little way toward interpreting the man, they suggest that any hasty interpretation of him is inadequate. * * * * * * * * * i asked him to test his [prophetic] powers by naming the successful candidate in the approaching presidential election. "well, i will prophesy that john tyler will not be the next president, for some things are possible and some things are probable; but tyler's election is neither the one nor the other." we then went on to talk of politics. smith recognized the curse and iniquity of slavery, though he opposed the methods of the abolitionists. his plan was for the nation to pay for the slaves from the sale of the public lands. "congress," he said, "should be compelled to take this course, by petitions from all parts of the country; but the petitioners must disclaim all alliance with those who would disturb the rights of property recognized by the constitution and foment insurrection." it may be worth while to remark that smith's plan was publicly advocated eleven years later, by one who has mixed so much practical shrewdness with his lofty philosophy. in 1855, when men's minds had been moved to their depths on the question of slavery, mr. ralph waldo emerson declared that it should be met in accordance "with the interest of the south and with the settled conscience of the north. it is not really a great task, a great fight for this country to accomplish, to buy that property of the planter, as the british nation bought the west indian slaves." he further says that the "united states will be brought to give every inch of their public lands for a purpose like this." we who can look back upon the terrible cost of the fratricidal war which put an end to slavery, now say that such a solution of the difficulty would have been worthy a christian statesman. but if the retired scholar was in advance of his time when he advocated this disposition of the public property in 1855, what shall i say of the political and religious leader who had committed himself, in print, as well as in conversation, to the same course in 1844? if the atmosphere of men's opinions was stirred by such a proposition when war-clouds were discernible in the sky, was it not a statesmanlike word eleven years earlier, when the heavens looked tranquil and beneficent? general smith proceeded to unfold still further his views upon politics. he denounced the missouri compromise as an unjustifiable concession for the benefit of slavery. it was henry clay's bid for the presidency. dr. goforth might have spared himself the trouble of coming to nauvoo to electioneer for a duellist who would fire at john randolph, but was not brave enough to protect the saints in their rights as american citizens. clay had told his people to go to the wilds of oregon and set up a government of their own. oh yes, the saints might go into the wilderness and obtain justice of the indians, which imbecile, time-serving politicians would not give them in a land of freedom and equality. the prophet then talked of the details of government. he thought that the number of members admitted to the lower house of the national legislature should be reduced. a crowd only darkened counsel and impeded business. a member to every half million of population would be ample. the powers of the president should be increased. he should have authority to put down rebellion in a state, without waiting for the request of any governor; for it might happen that the governor himself would be the leader of the rebels. it is needless to remark how later events showed the executive weakness that smith pointed out,--a weakness which cost thousands of valuable lives and millions of treasure; but the man mingled utopian fallacies with his shrewd suggestions. he talked as from a strong mind utterly unenlightened by the teachings of history. finally, he told us what he would do, were he president of the united states, and went on to mention that he might one day so hold the balance between parties as to render his election to that office by no means unlikely. * * * * * who can wonder that the chair of the national executive had its place among the visions of this self-reliant man? he had already traversed the roughest part of the way to that coveted position. born in the lowest ranks of poverty, without book-learning and with the homeliest of all human names, he had made himself at the age of thirty-nine a power upon earth. of the multitudinous family of smith, from adam down (adam of the "wealth of nations," i mean), none had so won human hearts and shaped human lives as this joseph. his influence, whether for good or for evil, is potent to-day, and the end is not yet. i have endeavored to give the details of my visit to the mormon prophet with absolute accuracy. if the reader does not know just what to make of joseph smith, i cannot help him out of the difficulty. i myself stand helpless before the puzzle. a member of congress wrote to his wife after meeting joseph in washington: everything he says is said in a manner to leave an impression that he is sincere. there is no levity, no fanaticism, no want of dignity in his deportment. he is apparently from forty to forty-five years of age, rather above the middle stature, and what the ladies would call a very good-looking man. in his garb there are no peculiarities, his dress being that of a plain, unpretending citizen. he is by profession a farmer, but is evidently well read. * * * throughout his whole address he displayed strongly a spirit of charity and forbearance. the masonic grand master, in the state of illinois, wrote of joseph to the _advocate_: having recently had occasion to visit the city of nauvoo i cannot permit the opportunity to pass without expressing the agreeable disappointment that awaited me there. i had supposed, from what i had previously heard, that i should witness an impoverished, ignorant and bigoted population, completely priest-ridden and tyrannized over by joseph smith, the great prophet of these people. on the contrary, to my surprise, i saw a people apparently happy, prosperous and intelligent. every man appeared to be employed in some business or occupation. i saw no idleness, no intemperance, no noise, no riot; all appeared to be contented, with no desire to trouble themselves with anything except their own affairs. with the religion of this people i have nothing to do; if they can be satisfied with the doctrines of their new revelation, they have a right to be so. the constitution of the country guarantees to them the right of worshiping god according to the dictates of their own conscience, and if they can be so easily satisfied, why should we, who differ with them, complain? * * * * * * * during my stay of three days i became well acquainted with their principal men, and more particularly with their prophet. i found them hospitable, polite, well-informed and liberal. with joseph smith, the hospitality of whose house i kindly received, i was well pleased. of course, on the subject of religion we widely differed, but he appeared to be quite as willing to permit me to enjoy my right of opinion as i think we all ought to be to let the mormons enjoy theirs. but instead of the ignorant and tyrannical upstart, judge my surprise at finding him a sensible, intelligent companion and gentlemanly man. in frequent conversations with him he gave me every information that i desired, and appeared to be only pleased at being able to do so. he appears to be much respected by all the people about him, and has their entire confidence. he is a fine-looking man, about thirty-six years of age, and has an interesting family. an officer of the united states artillery who visited nauvoo in september, 1842, said: the smiths are not without talent, and are said to be as brave as lions. joseph, the chief, is a noble-looking fellow, a mahomet every inch of him. * * * the city of nauvoo contains about ten thousand souls, and is rapidly increasing. it is well laid out, and the municipal affairs appear to be well conducted. the adjoining country is a beautiful prairie. who will say that the "mormon" prophet is not among the great spirits of the age? in 1842 or 1843, a methodist preacher by the name of prior visited nauvoo and on the sabbath day attended religious services for the purpose of hearing a sermon by the prophet. he published the following description of joseph's appearance and words: i will not attempt to describe the various feelings of my bosom as i took my seat in a conspicuous place in the congregation, who were waiting in breathless silence for his appearance. while he tarried, i had plenty of time to revolve in my mind the character and common report of that truly singular personage. i fancied that i should behold a countenance sad and sorrowful, yet containing the fiery marks of rage and exasperation. i supposed that i should be enabled to discover in him some of those thoughtful and reserved features, those mystic and sarcastic glances, which i had fancied the ancient sages to possess. i expected to see that fearful, faltering look of conscious shame which, from what i had heard of him, he might be expected to evince. he appeared at last; but how was i disappointed when instead of the heads and horns of the beast and false prophet, i beheld only the appearance of a common man, of tolerably large proportions. i was sadly disappointed, and thought that, although his appearance could not be wrested to indicate anything against him, yet he would manifest all i had heard of him when he began to preach. i sat uneasily, and watched him closely. he commenced preaching, not from the book of mormon, however, but from the bible; the first chapter of the first of peter was his text. he commenced calmly, and continued dispassionately to pursue his subject, while i sat in breathless silence, waiting to hear that foul aspersion of the other sects, that diabolical disposition of revenge, and to hear rancorous denunciation of every individual but a mormon; i waited in vain; i listened with surprise; i sat uneasy in my seat, and could hardly persuade myself but that he had been apprised of my presence, and so ordered his discourse on my account, that i might not be able to find fault with it; for instead of a jumbled jargon of half-connected sentences, and a volley of imprecations, and diabolical and malignant denunciations, heaped upon the heads of all who differed from him, and the dreadful twisting and wresting of the scriptures to suit his own peculiar views, and attempt to weave a web of dark and mystic sophistry around the gospel truths, which i had anticipated, he glided along through a very interesting and elaborate discourse with all the care and happy facility of one who was well aware of his important station, and his duty to god and man. in 1843, an english traveler wrote a letter which appeared in most of the american newspapers concerning a visit to nauvoo. he first recites many of the awful tales which he had heard concerning the prophet and the saints, and describes the fears of his own life which were entertained by his friends should he put himself in the prophet's power, evidently taking much credit to himself for his "chivalric" and "foolhardy" enterprise. but when he reaches nauvoo, he finds all his fears and adventurous calculations dispelled; so he sits calmly down to make a dispassionate review of the city and its founder. a portion of his letter is as follows: the city is of great dimensions, laid out in beautiful order; the streets are wide, and cross each other at right angles, which will add greatly to its order and magnificence when finished. the city rises on a gentle incline from the rolling mississippi, and as you stand near the temple, you may gaze on the picturesque scenery around; at your side is the temple, the wonder of the world; round about, and beneath, you may behold handsome stores, large mansions, and fine cottages, interspersed with varied scenery; at the foot of the town rolls the noble mississippi, bearing upon its bosom the numerous seaships which are conveying the mormons from all parts of the world to their home. i have seen them landed, and i have beheld them welcomed to their homes with the tear of joy and the gladdening smile, to share the embrace of all around. i have heard them exclaim, how happy to live here! how happy to die here! and then how happy to rise here in the resurrection! it is their happiness; then why disturb the mormons so long as they are happy and peaceable, and are willing to live so with all men? i would say, "let them live." the inhabitants seem to be a wonderfully enterprising people. the walls of the temple have been raised considerably this summer; it is calculated, when finished, to be the glory of illinois. they are endeavoring to establish manufactories in the city. they have enclosed large farms on the prairie ground, on which they have raised corn, wheat, hemp, etc.; and all this they have accomplished within the short space of four years. i do not believe that there is another people in existence who could have made such improvements in the same length of time, under the same circumstances. and here allow me to remark, that there are some here who have lately emigrated to this place, who have built themselves large and convenient houses in the town; others on their farms on the prairie, who, if they had remained at home, might have continued to live in rented houses all their days, and never once have entertained the idea of building one for themselves at their own expense. joseph smith, the mormon prophet, is a singular character; he lives at the "nauvoo mansion house," which is, i understand, intended to become a home for the stranger and traveler; and i think, from my own personal observation, that it will be deserving of the name. the prophet is a kind, cheerful, sociable companion. i believe that he has the good-will of the community at large, and that he is ever ready to stand by and defend them in any extremity; and as i saw the prophet and his brother hyrum conversing together one day, i thought i beheld two of the greatest men of the nineteenth century. i have witnessed the mormons in their assemblies on a sunday, and i know not where a similar scene could be effected or produced. with respect to the teachings of the prophet, i must say that there are some things hard to be understood; but he invariably supports himself from our good old bible. peace and harmony reign in the city. the drunkard is scarcely ever seen, as in other cities, neither does the awful imprecation or profane oath strike upon your ear; but, while all is storm, and tempest, and confusion abroad respecting the mormons, all is peace and harmony at home. in june, 1851, a work appeared entitled "the mormons" published by a journalist connected with the _morning chronicle_, london, england. the author had made some close personal researches into the question, and the volume was the candid expression of his matured views. being skeptical, and having little sympathy for a religious movement of this character, naturally his conclusions were colored by his prejudices. but he says: joseph smith was indeed a remarkable man: and, in summing up his character, it is extremely difficult to decide, whether he were indeed the vulgar impostor which it has been the fashion to consider him, or whether he were a sincere fanatic who believed what he taught. but whether an impostor, who, for the purposes of his ambition, concocted the fraud of the _book of mormon_, or a fanatic who believed and promulgated a fraud originally concocted by some other person, it must be admitted that he displayed no little zeal and courage; that his tact was great, that his talents for governing men were of no mean order, and that, however glaring his deficiencies in early life may have been, he manifested, as he grew older, an ability both as an orator and a writer, which showed that he possessed strong natural gifts, only requiring cultivation to have raised him to a high reputation among better educated men. there are many incidents in his life which favor the supposition that he was guilty of a deliberate fraud in pretending to have revelations from heaven, and in palming off upon the world his new bible: but, at the same time, there is much in his later career which seems to prove that he really believed what he asserted--that he imagined himself to be in reality what he pretended--the chosen medium to convey a new gospel to the world--the inspired of heaven, the dreamer of divine dreams, and the companion of angels. if he were an impostor, deliberately and coolly inventing, and pertinaciously propagating a falsehood, there is this much to be said, that never was an impostor more cruelly punished than he was, from the first moment of his appearance as a prophet to the last. joseph smith, in consequence of his pretensions to be a seer and prophet of god, lived a life of continual misery and persecution. he endured every kind of hardship, contumely and suffering. he was derided, assaulted and imprisoned. his life was one long scene of peril and distress, scarcely brightened by the brief beam of comparative repose which he enjoyed in his own city of nauvoo. in the contempt showered upon his head his whole family shared. father and mother, and brothers, wife and friends, were alike involved in the ignominy of his pretensions, and the sufferings that resulted. he lived for fourteen years amid vindictive enemies, who never missed an opportunity to vilify, to harass, and to destroy him; and he died at last an untimely and miserable death, involving in his fate a brother to whom he was tenderly attached. _if anything can tend to encourage the supposition that joseph smith was a sincere enthusiast_ maddened with religious frenzies, as many have been before and will be after him--_and that he had strong and invincible faith in his own high pretensions and divine mission, it is the notability that unless supported by such feelings, he would have renounced the unprofitable and ungrateful task, and sought refuge from persecution and misery in private life and honorable industry_. but whether knave or lunatic, whether a liar or a true man, _it cannot be denied that he was one of the most extraordinary persons of his time, a man of rude genius, who accomplished a much greater work than he knew; and whose name, whatever he may have been whilst living, will take its place among the notabilities of the world_. a writer in chamber's encyclopaedia speaking of the prophet says. from his early years he was regarded as a visionary and a fanatic; a fact which is of the utmost importance as affording a clue to his real character, and an explanation of that otherwise unaccountable tenacity of purpose and moral heroism displayed in the midst of fiercest persecution. a _mere_ impostor * * * would have broken down under such a tempest of opposition and hate as smith's preaching excited. the foregoing opinions quoted from the prophet's contemporaries and observers--his opponents, candid though they were--are as favorable as could be looked for in a skeptical, materialistic age. they prove all that can be asserted of the prophet by his believers, except the essential feature of his inspiration. this could not be testified to by any except a believer. his reviewers, whom we have quoted, judge entirely from external evidence. they saw the phenomenon presented by his life and work, and recorded it; excluding entirely from their consideration of his character and deeds all thought of the superhuman. and yet such candid judgment of these men is worthy of preservation; it reinforces to the world the idea expressed of him by those who accepted the faith which he taught. if some of these opposing writers could have known him as intimately as his brethren knew him, the same sincerity which prompted their favorable testimony concerning his remarkable character must have compelled them to speak of those finer qualities which endeared him to the saints. the prophet was only a man; but he was a good man, an inspired man, a better man than he could have been without the inspiration of his master, christ. in all his actions he was fearless as an angel of light. not in all that has ever been written or said of him by friend or foe is there one word to impugn the magnificent physical bravery and moral courage of joseph smith. withal he was as meek and gentle as a little child. disciplined by the spirit of god, which was his constant monitor, he put away from him alike the fear of men and the ambitions of the world. these were things which a remote or casual observer would not be likely to discover. it cannot be expected that any non-believer will testify to the prophetic power of joseph smith. to admit it is to believe. and yet this power, too, can be proved by external evidence. of his predictions not one word has failed. his inspiration may also be proved by eternal evidence. it is now admitted by every student of his life and work that the book of mormon came from or through him. this work could not have been originated by any other man in the nineteenth century. but the best evidence of the divine inspiration which had descended upon him is not external. it is like faith in christ. it is the whisper of the spirit. during joseph smith's lifetime many thousands of people bore solemn testimony that they knew he was a prophet of god. since his death many more thousands have declared the same knowledge. such proof may be insufficient for the world, but it is enough for the saints. the world says that men who knew him were deceived by his personal magnetism. but what shall be said of men who believe and yet never saw him? very few of the latter-day saints living today ever met the prophet. magnetism has a limited circle and a limited duration. inspiration is infinite and eternal. the men who never saw jesus christ believe on him because the holy spirit inspires belief; the men who never saw joseph smith believe in him because the holy spirit inspires belief. the jews were witnesses to the miracles of our savior. their great historian josephus says: now there was about this time jesus, a wise man, if it be lawful to call him a man: _for he was a doer of wonderful works_, a teacher of such men as received the truth with pleasure. he drew over to him both many of the jews and many of the gentiles. he was christ. and when pilate at the suggestion of the principal men amongst us, condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. and a tribe of christians, so named from him, are not extinct at this day. but josephus remained a jew, and very few of his race accepted the redeemer, despite their knowledge of his works; they had only the external testimony which is insufficient, they hardened their hearts against the internal testimony which is all-convincing. josephus' testimony of jesus christ is no stronger considering the time in which he lived, than is the testimony of some of joseph smith's unbelieving commentators, considering the age in which they lived. if christians were dependent today solely upon the history of christ's work, their faith might be insecure; but they have that testimony of the spirit which gives to the sincere seeker after truth a conviction so firm as to be unassailable by all the power of satan. it is this same spirit which convinces the saints of latter days that as truly as christ lived, god's only begotten son, as truly as he performed a divine mission upon earth, as truly as he died upon calvary a martyr to redeem a fallen world; just so truly was joseph smith ordained and inspired of god to reveal his truths and lead men back out of the darkness of ages, into communion with the heavens. the physical strength and the mental power of an unbelieving world may be arrayed against the followers of this prophet of latter days; as these same powers were arrayed against the early christians. but prisons and crosses and swords and bullets cannot undo a fact. they may operate upon the fears of men and they may induce recantation; but they cannot destroy absolute knowledge. as the years pass away the recognition of joseph smith's wonderful career grows more widespread. the day is near, even if it has not already come, when the world of thinking but unbelieving men must accept him as a marvel. they confess the mystery of his power and the unaccountable grandeur of his deeds, even while they dispute all claim to inspiration. they say he "was a doer of wonderful works." they confess their special amaze that an unlearned farmer lad, dwelling in the backwoods in the early part of this century, should have conceived of his own mind, a system of theology and a purpose of church organization, a plan of social redemption, so vast, so extraordinary; and that he should have held to his work with such heroic tenacity, through all the ills of life and unto the final scene of martyrdom. no words of a believer can of themselves convince an unbeliever. there is but one power of demonstration, and that is to seek by humble prayer for the voice of the holy spirit. so surely as man prays in faith and meekness, so surely will the answer come. this answer is the testimony of jesus christ; it is the testimony to his servant joseph smith. the world will not put this to the test. only here and there an honest, humble soul, struggling to the light will bow before the eternal throne and make sincere petition for guidance. by this testimony will the age be judged. we declare unto all to whom these words shall come that joseph smith was a prophet of god. flesh and blood have not revealed it unto us, but our father which is in heaven: and this holy revelation is the gift, exclusively, to no man and no class of men. it is free to all who will seek for it in obedience and sincere humility. chapter xlix. dr. j. c. bennett joins the church--nauvoo city chartered--nauvoo university and legion organized--joseph smith commissioned as lieutenant-general of the state militia--temple site--dedication of the temple--an important conference. with the establishment of nauvoo as a city dr. john c. bennett came into prominent association with the church. he was a quarter-master general of the state of illinois, and a man of extensive acquirements and many ambitions. at the time of the prophet's imprisonment in missouri he had offered his services to secure joseph's release, by force, if necessary, but the tender was not accepted. his expressed sympathy was no doubt sincere. he saw the sufferings of the people and was drawn toward them. he saw the grandeur of the prophet's character and was attracted by it. when the people moved into illinois, he made a closer examination of their faith, and accepted it. no doubt he was still sincere at this time; and if he had been willing to heed the prophet's warning and to be humble and pure, he might have been a blessing to the church for many years, and might have lived and died a happy man, with a full assurance of eternal salvation. on sunday, the 24th day of january, 1841, hyrum smith received the office of patriarch to the church, to succeed his deceased father; he was also by revelation sustained as a prophet and revelator to the church. the vacancy in the quorum of the first presidency, thus occasioned, was filled by the selection of william law to be second counselor to joseph. on the 30th day of january a special conference was held at nauvoo at which joseph was elected sole trustee-in-trust for the church, to hold the office during his life, his successor to be of the first presidency of the church. this action was taken in pursuance of the provisions of an act of the illinois legislature concerning religious societies. the charter of the city of nauvoo was devised by joseph, as he says "on principles so broad that any honest man might dwell secure under its protective influence without distinction of sect or party." it was comprehensive, and in some respects unusual, but its provisions were purely republican and the end designed by its framer was insured. it was signed by thomas carlin, governor, and was certified by stephen a. douglas, secretary of state. on the 1st day of february, 1841, the charter for the city of nauvoo took effect. on the same day an election was held for mayor and members of the city council. john c. bennett was elected mayor; with william marks, samuel h. smith, daniel h. wells and newel k. whitney for aldermen; and joseph smith, hyrum smith, sidney rigdon, charles c. rich, john t. barnett, wilson law, don carlos smith, john p. greene and vinson knight for councilors. the twenty-fourth section of the charter of the city of nauvoo was as follows: the city council may establish and organize an institution of learning within the limits of the city, for the teachings of the arts, sciences and learned professions, to be called the "university of the city of nauvoo," which institution shall be under the control and management of a board of trustees, consisting of a chancellor, registrar and twenty-three regents, which board shall thereafter be a body corporate and politic, with perpetual successors by the name of the "chancellor and regents of the university of the city of nauvoo," and shall have full power to pass, ordain, establish and execute all such laws and ordinances as they may consider necessary for the welfare and prosperity of said university, its officers and students; provided that the said laws and ordinances shall not be repugnant to the constitution of the united states, or of this state; and provided, also, that the trustees shall at all times be appointed by the city council, and shall have all the powers and privileges for the advancement of the cause of education which appertain to the trustees of any other college or university of this state. in pursuance of this provision, at the first meeting of the city council joseph smith presented an ordinance organizing the university and appointed a board of trustees. the purpose of this institution of learning was to give the saints and all others who loved learning an opportunity to gain a knowledge of the arts and sciences; for joseph was ever desirous to bring his brethren and friends into close acquaintance with all that was best in the experience of the world. one of the trustees of the university was daniel h. wells, who also had been elected an alderman of the city. he was not then a member of the church, but he was a young man of such manifest fairness and integrity that the prophet was glad of his assistance. the twenty-fifth section of the city charter was as follows: the city council may organize the inhabitants of said city, subject to military duty, into a body of independent military men, to be called the "nauvoo legion," the court martial of which shall be composed of the commissioned officers of said legion, and constitute the law-making department, with full powers and authority to make, ordain, establish and execute all such laws and ordinances as may be considered necessary for the benefit, government and regulation of said legion; provided said court martial shall pass no law or act, repugnant to, or inconsistent with, the constitution of the united states, or of this state; and provided also that the officers of the legion shall be commissioned by the governor of the state. the said legion shall perform the same amount of military duty as is now or may be hereafter required of the regular militia of the state, and shall be at the disposal of the mayor in executing the laws and ordinances of the city corporation, and the laws of the state, and at the disposal of the governor for the public defense, and the execution of the laws of the state or of the united states, and shall be entitled to their proportion of the public arms; and provided also, that said legion shall be exempt from all other military duty. in pursuance of the provisions of the charter the nauvoo legion was organized on the 4th day of february, 1841. subsequently citizens of hancock county enrolled themselves in the legion, and at the election joseph smith was chosen as lieutenant-general and john c. bennett major-general, with wilson law and don carlos smith as brigadier-generals of the two cohorts of the legion. speaking of the university and the legion in a letter written at this time, the prophet describes their purpose in these words: the "nauvoo legion" embraces all our military power, and will enable us to perform our military duty by ourselves, and thus afford us the power and privilege of avoiding one of the most fruitful sources of strife, oppression and collision with the world. it will enable us to show our attachment to the state and nation, as a people, whenever the public service requires our aid, thus proving ourselves obedient to the paramount laws of the land, and ready at all times to sustain and execute them. the "university of the city of nauvoo" will enable us to teach our children wisdom, to instruct them in all knowledge and learning, in the arts, sciences and learned professions. we hope to make this institution one of the great lights of the world, and by and through it to diffuse that kind of knowledge which will be of practical utility, and for the public good, and also for private and individual happiness. the regents of the university will take the general supervision of all matters appertaining to education, from common schools up to the highest branches of a most liberal collegiate course. they will establish a regular system of education, and hand over the pupil from teacher to professor, until the regular gradation is consummated and the education finished. at a session of the city council held on the 8th day of february, 1841, joseph reported a bill for an ordinance to prohibit the sale of liquor at retail, which was subsequently passed and put into effect under the title "an ordinance in relation to temperance." the purpose of this measure was to prevent dram drinking, and the event proved that it was wisely and safely drawn, for nauvoo, under the strict enforcement of this provision, was able to get rid of the low and the depraved. in the discussion of the bill the prophet spoke at some length on the use of liquors, showing that they operated as a poison upon the system and demonstrating that even in medicine other and harmless things might take their place. the part taken by joseph smith indicates his willingness to join in any practical labor for the advancement of his fellow-men and for the welfare of his country. he consented to act as a member of the city council because he desired to assist in the promotion of a wholesome municipal government. his inspiration was not entirely among the clouds. it prompted him to those practical works without which no community can hope to achieve happiness and prosperity. he became a trustee of the university because no man of his time loved knowledge more than he, and he wished to assist the institution to present the wisdom of past and present times to the rising generation. he consented to act as lieutenant-general of the nauvoo legion--not that he loved military powers or expected to go to war, but that he recognized the duty of every citizen to be prepared to give his arm to his country's service. his conduct in this respect is a reminder that, notwithstanding his divine appointment, he held himself amenable to every law and every regulation of his country. on the 1st day of march councilor joseph smith presented bills for ordinances providing for the freedom of all religious sects and denominations, and the freedom of all peaceable public meetings within the city of nauvoo. the ordinances were passed in accordance with the provisions of his bills. his purpose was not to secure freedom for the saints within the municipality; for this was made certain by their numerical preponderance and by the fact that nearly all the officials were of their number. but it was always joseph's plan to encourage further discussion and consideration of religious matters, and he desired that no insult or injury should be offered by any of the people of nauvoo to any minister, or to any other person who might desire to present views not in accordance with the opinions of the majority. he himself and his associates had suffered so much at the hands of a bigoted majority in the past that he determined to prevent any such offense against justice and against heaven, by the citizens of nauvoo. on the 10th day of march, governor thomas carlin issued a commission to joseph smith as "lieutenant-general, nauvoo legion, of the militia of the state of illinois." the spiritual welfare of the people was never neglected by him, and during this busy period he was still able to impart religious instruction from time to time as the needs of the people made such instruction necessary. a revelation was received on the 19th day of january, 1841, concerning the building of the nauvoo temple and the order and authority of the priesthood; also making proclamation to all the world to give heed to the light and glory of zion. in march of the same year the saints were commanded by revelation to build a city in iowa, across the river from nauvoo, to be called zarahemla. the building of the nauvoo house was directed by revelation that it should be an abiding place for the weary traveler who might seek health and safety and the opportunity to contemplate the word of the lord. the prophet and his brethren went forward to fulfill this commandment. the site selected for a temple at nauvoo was most beautiful for situation. the city of nauvoo was partly built on a level plain and on a noble hill which rose boldly to a height which gave from its summit a commanding view of the surrounding country. the site of the temple was at the summit and in the foreground of this hill. the mississippi river swept in a half-circle around the lower level of the city, and a number of the north and south terminations of the streets in that part were on the river. the temple could be seen from up and down the river for many miles, and was the most conspicuous building in all that region. the view from its roof and tower was very grand--embracing an extensive view of the river and a wide stretch of forest and improved lands on both the illinois and iowa sides of the "father of waters." on the 6th day of april, 1841, the first day of the twelfth year of the existence of the church of jesus christ in this last dispensation, a general conference was convened in the city of nauvoo. at the same time conferences were being held in england under the direction of brigham young and the other apostles, nine of that quorum being in that land and at philadelphia under the direction of hyrum smith. at nauvoo the first step was to lay the corner stone of the temple as directed by revelation from the lord. on the morning of the 6th a vast procession was formed, which proceeded to the grounds selected for a site. a hollow square of people was formed around the spot, and the officers of the nauvoo legion, with the architect of the building, the speakers and others, were conducted to the stand at the principal corner stone--the south-east. after an address by sidney rigdon, followed by hymns and prayer, the architect, by direction of the prophet, lowered the south-east corner stone to its place, and joseph smith pronounced the benediction, saying: the principal corner stone, in representation of the first presidency, is now duly laid in honor of the great god; and may it there remain until the whole fabric is completed; and may the same be accomplished speedily; that the saints may have a place to worship god, and the son of man have where to lay his head. after an adjournment for one hour, the people again assembled, and the south-west corner stone was laid by direction of don carlos smith and his counselors, presiding over the high priesthood. the north-west corner stone was laid under the direction of the high council; and the north-east corner stone was put in place under the direction of bishop newel k. whitney and other officers of the aaronic priesthood. as each stone was placed in its position a prayer was offered, and blessings were invoked upon it by the priesthood of the quorum officiating. this occasion was a time of much rejoicing for joseph and the saints. after all their sufferings from mobocracy they had at last reached a place where they could rest for a season and commence the erection of a house of the lord. the lord had a great endowment in store for his saints. a suitable house was necessary in which to bestow this endowment--a place where the holy ordinances of the gospel could be administered. the foundation stones were now laid, and many and fervent were the prayers which were offered up that the saints might be permitted to complete it. joseph was eager to push the work ahead. the people were sick and poor, and it seemed like a very heavy undertaking for so few people as there were there to attempt the erection of such a house. but god had commanded, and they stepped forth cheerfully to obey. joseph, in alluding to the proper manner of laying the foundation stones of temples, said: if the strict order of the priesthood were carried out in the building of temples, the first stone would be laid at the south-east corner by the first presidency of the church. the south-west corner should be laid next. the third or north-west corner next; and the fourth or north-east corner last. the first presidency should lay the south-east corner stone, and dictate who are the proper persons to lay the other corner stones. if a temple is built at a distance, and the first presidency are not present, then the quorum of the twelve apostles are the persons to dictate an order for that temple; and in the absence of the twelve apostles, then the presidency of the stake will lay the south-east corner stone, the melchisedec priesthood laying the corner stones on the east side of the temple, and the lesser priesthood those on the west side. at a later time president young explained concerning the laying of the corner stones of the salt lake temple: the first presidency, who are apostles, started on the south-east corner; then the second priesthood laid the second stone; we bring them into our ranks at the third stone, which the high priests and elders laid; we take them under our wing to the north-east corner stone which the twelve and the seventies laid; and there again joined the apostleship. it circumscribes every other priesthood, for it is the priesthood of melchisedec, which is after the order of the son of god. the conference at nauvoo continued five days, and the time was a happy one for the saints. in an address to the people on the second day, the prophet said: the presidency of the church of jesus christ of latter-day saints feel great pleasure in assembling with the saints at another general conference, under circumstances so auspicious and cheering; and with grateful hearts to almighty god for his providential regard, they cordially unite with the saints, on this occasion in ascribing honor, glory and blessing to his holy name. it is with unfeigned pleasure that they have to make known the steady and rapid increase of the church in this state, the united states and europe. the anxiety to become acquainted with the principles of the gospel, on every hand, is intense, and the cry of "come over and help us" is reaching the elders on the wings of every wind; while thousands who have heard the gospel have become obedient thereto, and are rejoicing in its gifts and blessings. prejudice, with its attendant train of evils, is giving way before the force of truth, whose benign rays are penetrating the nations afar off. the reports from the twelve apostles in europe are very satisfactory, and state that the work continues to progress with unparalleled rapidity, and that the harvest is truly great. in the eastern states the faithful laborers are successful, and many are flocking to the standard of truth. nor is the south keeping back. churches have been raised up in the southern and western states, and a very pressing invitation has been received from new orleans for some of the elders to visit that city, which has been complied with. in our own state and immediate neighborhood, many are avowing their attachment to the principles of our holy religion, and have become obedient to the faith. peace and prosperity attend us, and we have favor in the sight of god and virtuous men. the time was when we were looked upon as deceivers, and that mormonism would soon pass away, come to nought and be forgotten. but the time has gone by when it was looked upon as a transient matter, or a bubble on the wave, and it is now taking a deep hold in the hearts and affections of all those who are noble-minded enough to lay aside the prejudice of education and investigate the subject with candor and honesty. the truth, like the sturdy oak, has stood unhurt amid the contending elements which have beat upon it with tremendous force. the floods have rolled, wave after wave, in quick succession, and have not swallowed it up. "they have lifted up their voice, o lord, the floods have lifted up their voice; but the lord of hosts is mightier than the mighty waves of the sea," nor have the flames of persecution, with all the influence of mobs, been able to destroy it; but, like moses' bush, it has stood unconsumed, and now at this moment presents an important spectacle both to men and angels. where can we turn our eyes to behold such another? we contemplate a people who have embraced a system of religion, unpopular, and the adherence to which has brought upon them repeated persecutions. a people who, for their love to god and attachment to his cause, have suffered hunger, nakedness, perils, and almost every privation. a people who, for the sake of their religion, have had to mourn the premature deaths of parents, husbands, wives and children. a people who have preferred death to slavery and hypocrisy, and have honorably maintained their characters and stood firm and immovable in times that have tried men's souls. stand fast, ye saints of god, hold on a little longer, and the storm of life will be past, and you will be rewarded by that god whose servants you are, and who will duly appreciate all your toils and afflictions for christ's sake and the gospel's. your names will be handed down to posterity as saints of god and virtuous men. on the third day of the conference, the prophet stated to the assembled saints that the presidents of the different quorums would be presented before them for their acceptance or rejection. he declared the rule of acceptance or rejection to be by a majority in each quorum; and he exhorted them to deliberation, faith and prayer, that they might be strict and impartial in their examinations. objection was made to elder john e. page, one of the twelve apostles, and his case was laid over to be tried before his quorum. elder page had been called to accompany apostle orson hyde upon his mission to jerusalem, but had felt the sacrifice demanded was too great for him, and had delayed until this time. on this same day lyman wight was chosen as an apostle to fill the vacancy occasioned by the death of elder david w. patten. about the 1st of may, 1841, joseph received a visit at nauvoo from hon. stephen a. douglas, of the supreme court of the state of illinois. on this occasion douglas was accompanied by his political opponent cyrus walker, esq. "the little giant" had not yet entered upon the greatness of his career in politics; but the prophet recognized in him a master spirit among men. douglas himself was so deeply impressed by the grandeur of the prophet's character that he sought him out with deference. on the 24th of may, the prophet directed a call to all the saints to gather to the counties of lee in iowa and hancock in illinois; and directed the discontinuance of all stakes of zion outside of these two. under date of june 1st, 1841, the prophet records that elder sidney rigdon had been ordained a prophet, seer and revelator. this ordination was probably attended to in the month of may. chapter l. joseph's visit to governor carlin at quincy--arrest on the old requisition from missouri--a sheriff nursed by his prisoner--judge douglas discharges the prophet on writ of "habeas corpus"--browning's eloquent appeal--death of don carlos smith--events at nauvoo closing 1841. on the 1st day of june, 1841, the prophet accompanied his brother hyrum and william law as far as quincy, illinois, on their mission to the east. while at quincy he called upon governor carlin at the latter's residence and was treated with marked respect and kindness. in the lengthy conversation which joseph had with carlin, nothing was said concerning the requisition formerly issued by the state of missouri and endorsed by carlin for the arrest of the prophet. this requisition had been returned, not served; all excitement concerning it had died away; and the absurd character of the demand made for joseph's person was supposed to be understood by carlin and all the other officials of the state. after enjoying the hospitality of the governor, joseph withdrew and had only proceeded a little distance on his homeward journey, when carlin sent thomas king, sheriff of adams county, thomas jasper, constable of quincy, and several others, as a posse, with an officer from missouri to apprehend the prophet and deliver him up to the emissaries of boggs. this large party pursued joseph and on the 5th day of june overtook and arrested him at heberline's hotel, bear creek, about twenty-eight miles south of nauvoo. with the formal act of arrest the offense charged against the prophet was made known, that he was "a fugitive from justice;" but as the fact of his persecution in missouri was well-known to the posse, and as the officer from missouri did not conceal the vindictive hate with which he viewed his prisoner nor smother his threats, many of the party left in disgust and returned to their homes, declaring that they would have nothing to do with such outrageous proceedings. their action had a salutary effect upon the officers who remained. joseph was taken back to quincy and there obtained a writ of _habeas corpus_ from charles a. warren, master in chancery. judge stephen a. douglas arrived at quincy that night and appointed a hearing on the writ for tuesday, the 8th day of june, in monmouth, warren county, where the court for the fifth judicial circuit for illinois would then commence the regular term. on the morning after the arrest, sheriff king and the missouri officer with their aides, went to nauvoo with their prisoner in charge. in the meantime considerable excitement had prevailed in the city, as news of the prophet's arrest had been conveyed there, and his brethren well knew that for him to return to missouri was to return to assassination. a party of his friends including hosea stout, tarleton lewis, john s. higbee and others, had come by the river to find him at quincy but had missed him on the way, as he came to nauvoo by land. sheriff king was suffering greatly from ill health; and, after leaving quincy, was seized with violent illness. at nauvoo the prophet took the sheriff to his own house and nursed him like a brother, and continued this assiduous care for his captor during the four days intervening until after the arrival at monmouth. on monday, the 7th day of june, the prophet departed very early in the morning for the appointed place, which was seventy-five miles distant. he was accompanied by charles c. rich, amasa lyman, shadrach roundy, reynolds cahoon, charles hopkins, alfred randall, elias higbee, morris phelps, john p. greene, henry g. sherwood, joseph younger, darwin chase, ira miles, joel s. miles, lucien woodworth, vinson knight, robert b. thompson, george miller and others. they traveled all day and until very late, making their camp about midnight in the road. on tuesday morning, june 8th, they reached monmouth, where great excitement prevailed. a multitude of citizens had gathered, filled with curiosity to obtain a sight of the prophet, whom they expected and hoped to see loaded down with chains. a mob incited by sectarian bigotry attempted to seize his person; but the sheriff, whose health had been partially restored through joseph's careful nursing, declared that he would protect his prisoner at all hazards, and after much difficulty the mob was repulsed by the sheriff and the friends of order. an effort was made to have the hearing on the writ immediately, but the state's attorney objected and secured a postponement until the next morning. on that day the citizens were kept in a state of ferment. the sectarian enemies of the prophet hoped they saw an opportunity to injure him, and they employed a great array of counsel to assist in overthrowing the writ and remanding the prophet back to his old and blood-thirsty enemies. others there were not so vindictive, who besought him to preach to the populace that night. they crowded around the prison and flocked to the window to get a peep at him, but the confinement was too close to permit of his addressing them even through the bars, further than to promise them that elder amasa lyman should give them a sermon on the succeeding evening. at an early hour on wednesday the court at monmouth was filled with spectators anxious to witness the proceedings. the counsel in behalf of the prophet were charles a. warren, sidney h. little, o. h. browning, james h. ralston, cyrus walker and archibald williams. on behalf of the prosecution there were not only the state's attorneys, but a large number of prominent lawyers employed by joseph's opponents, and there were also some volunteer prosecutors who thought to get some fame or notoriety out of this case. threats of the most awful character were uttered against the prophet's advocates; and even the conservative element warned them that they might expect no further political favors from that county if they persisted in defending a man so repugnant to the sectarian religious element. they were not to be frightened by any such means, and they pursued their course vigorously. two points were raised for the prophet. one was that the writ was void, having once been returned to the executive by the sheriff of hancock county; and the other was that the whole proceeding on the part of missouri was illegal and that the indictment upon which the requisition was based had been obtained through fraud, bribery and corruption. a young lawyer from missouri was among the volunteers to plead against joseph. while uttering his tirade in court, he was stricken by such pains that he ceased to talk and rushed from the court house. many of the people who had been amused by his antics, shouted after him, as they saw his pale face and the contortions of his stomach: "now we know why they call the people of missouri _pukes_." o. h. browning made the principal speech for the prophet. this mr. browning afterward became a member of president johnson's cabinet as secretary of the interior. he was a man of great courage and possessed vigor and eloquence in speech. after covering the points of law involved, he recited many of the indignities which had been perpetrated upon the prophet in missouri and ridiculed the idea of his going back to be tried by his sworn murderers. mr. browning had been a witness to much of the distress of the saints. he stated the circumstances of the exile from missouri, and feelingly and emphatically pointed out the impossibility of joseph's obtaining justice there. he said that the very men who would be called as witnesses for the defense in the prophet's case, if it were to be tried in missouri, were actually forbidden by executive decree under the penalty of death, to enter upon the soil of that blood-stained state. he recounted the cruelties which had been practiced upon the saints until the streams of missouri had run with sanguinary hues; and declared that he himself had seen women and children destitute and defenseless, crossing the mississippi to seek refuge from ruthless mobs. after saying that to send joseph smith back to missouri for trial was but adding insult to injury, he concluded: great god! have i not seen it? yes, mine eyes have beheld the blood-stained traces of innocent women and children, in the drear winter, who had traveled hundreds of miles barefoot through frost and snow, to seek a refuge from their savage pursuers. it was a scene of horror, sufficient to enlist sympathy from an adamantine heart. and shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land, and none dare to enlist in the cause of justice? if there was no other voice under heaven ever to be heard in this cause, gladly would i stand alone, and proudly spend my latest breath, in defense of an oppressed american citizen. so affecting was browning's address that many of the officers and spectators of the court wept for the woes of the prophet and his persecuted people. the case was then adjourned until the next morning. in the meantime, elder amasa m. lyman preached a sermon to which a large congregation listened attentively. his address was marked by such power and spirit that a total revulsion in sentiment took place; and when the court next day decreed the discharge of the prisoner, the populace could no longer be incited by jealous priests into a demonstration against joseph. the opinion of judge douglas in releasing the prophet was recorded as follows: that the writ being once returned to the executive by the sheriff of hancock county was dead, and stood in the same relationship as any other writ which might issue from the circuit court; and consequently, the defendant could not be held in custody on that writ. the other point, whether evidence in the case was admissible or not, he would not at that time decide, as it involved great and important considerations relative to the future conduct of the different states. there being no precedent, as far as they have access to authorities, to guide them; but he would endeavor to examine the subject, and avail himself of all the authorities which could be obtained on the subject before he would decide that point. but on the other, the defendant must be liberated. about 2 p.m. on thursday, june 10th, the prophet and his company started upon their return to nauvoo where they arrived at 4 p.m. on the 11th, and were greeted by the joyous acclamations of the saints. some of the so-called religious publications made this trial a pretext for all manner of false and senseless utterances against joseph and the people. their purpose was very apparent. the ministers who preached for hire and divined for money feared to see their craft in danger; the growth of the saints was too rapid; the influence of joseph was too great. it did not matter to these enemies of the work that the saints were law-abiding and industrious, and that the prophet exercised no unrighteous authority, but labored in love and charity among his brethren and all people. they were determined to spread their lies abroad that a feeling of hatred might be incited against joseph and the people of nauvoo; and they were successful, for prejudice continued to enlarge its circle from that time. all these evil reports were colored by statements of the missouri officials who, to screen themselves gave out the _ex parte_ testimony of mobocrats as being truthful statements of the missouri persecutions. a few papers had the courage and truth to examine carefully before committing themselves; and were led to protest against the unhallowed warfare waged by the blood-thirsty mob against joseph and his law-abiding and order-loving brethren in nauvoo. among articles of this character was one which appeared in the juliet _courier_, written to the editor of that journal by a spectator of the trial at monmouth, from which the following is an excerpt: before this reaches you, i have no doubt you will have heard of the trial of joseph smith, familiarly known as the mormon prophet. as some misrepresentations have already gone aboard in relation to judge douglas's decision, and the merits of the question decided by the judge, permit me to say, the only question decided, though many were debated, was the validity of the executive writ which had once been sent out, i think in sept., 1840, and a return on it that mr. smith could not be found. _the same writ_ was issued in june, 1841. there can really be no great difficulty about this matter, under this state of facts. the judge acquitted himself handsomely, and silenced clamors that had been raised against the defendant. since the trial i have been at nauvoo, on the mississippi, in hancock county, illinois, and have seen the manner in which things are conducted among the mormons. in the first place, i cannot help noticing the plain hospitality of the prophet smith to all strangers visiting the town, aided as he is in making the stranger comfortable by his excellent wife, a woman of superior ability. the people of the town appear to be honest and industrious, engaged in their usual avocations of building up a town and making all things around them comfortable. on sunday i attended one of their meetings, in front of the temple now building and one of the largest buildings in the state. there could not have been less than 2,500 people present, and as well appearing as any number that could be found in this or any state. mr. smith preached in the morning, and one could have readily learned, then, the magic by which he has built up this society, because, as we say in illinois, "they believe in him," and in his honesty. it has been a matter of astonishment to me, after seeing the prophet, as he is a called, elder rigdon and many other gentlemanly men anyone may see at nauvoo who will visit there, why it is that so many professing christianity, and so many professing to reverence the sacred principles of our constitution (which gives free religious toleration to all), have slandered and persecuted this sect of christians. in the month of july, 1841, the apostles began to return to nauvoo from their missions to europe, and their coming was a great comfort to the prophet in his hour of affliction. at a special conference which was held at nauvoo on the 16th of august, 1841, shortly after the return of the twelve, joseph stated to the people there assembled that the time had come when the apostles must stand in their places next to the first presidency. they had been faithful and had borne the burden and heat of the day, giving the gospel triumph in the nations of the earth, and it was right that they should now remain at home and perform duty in zion. at the same conference the twelve selected a number of elders to go on missions, and joseph stated to the congregation that it was desirable to build up the cities in hancock county, illinois, and lee county, iowa. in addition to the woes wrought by his enemies upon the prophet he had cause to mourn in august. his infant child don carlos died, bringing great distress upon the household. also his youngest brother, don carlos smith departed this life on the seventh day of august, 1841. this was a great blow to the prophet and the family. don carlos was but twenty-five years of age at the time of his death. he was a young man of considerable promise, and had been very active and zealous in the work from the commencement. he was one of the first to receive the testimony of joseph respecting the gospel. the evening after the plates of the book of mormon were shown to the eight witnesses, a meeting was held at which all the witnesses bore testimony of the truth of the latter-day dispensation. don carlos was present at this meeting, and also bore the same testimony. he was ordained to the priesthood when only fourteen years old, and at that age accompanied his father on a mission to his grandfather and relatives in st. lawrence county, new york. while on this mission he was the means of convincing a baptist minister of the truth of the work of god. after this he took several missions, and was very active in the ministry at home, being one of the twenty-four elders who laid the corner stones of the kirtland temple. before he was quite twenty years old he was ordained president of the high priests' quorum, in which capacity he acted until the time of his death. he and his counselors laid the southwest corner stone of the temple at nauvoo. he was a printer, having learned the business in the office of oliver cowdery at kirtland, and when the _elders' journal_ was published there he took charge of the establishment. after the saints removed to nauvoo, he commenced making preparations for the publishing of the _times and seasons_. to get the paper issued at an early date he was under the necessity of cleaning out a cellar, through which a spring was constantly flowing, that being the only place where he could put up the press. he caught cold at this labor, and this, with administering to the sick, impaired his health, which he never fully recovered again. at the time of his death he was brigadier-general of the first cohort of the nauvoo legion, and a member of the city council of nauvoo. like joseph and his other brothers, he was a splendidly formed man physically, being six feet, four inches high, very straight and well made, and strong and active. he was much beloved by all who knew him; for he was wise beyond his years, and he appeared to have a great future before him. on the 12th day of this month nauvoo was visited by a band of sac and fox indians, under chiefs keokuk and kiskukosh and appenose. the party consisted of about one hundred chiefs and braves with their families, and they had come to nauvoo to see the prophet. at the landing they were met by joseph and hyrum and escorted to the meeting ground in the grove, where the prophet proceeded to address them upon their origin and the promises of god concerning them. his remarks were interpreted to them and gave them great delight. then he advised them to cease killing each other and warring with other tribes and besought them to keep peace with the whites. in reply to this keokuk said he had a book of mormon which the prophet had given him years before. said he to joseph: i believe you are a great and good man. i look rough, but i also am a son of the great spirit. i have heard your advice; we intend to quit fighting and follow the good advice you have given us. on the 27th day of august, 1841, elder robert blashel thompson died at his residence in nauvoo in the thirtieth year of his age. he had been joseph's scribe and trusted friend, and the prophet mourned him sincerely. on the 13th day of september, 1841, willard richards was appointed to be his successor. on the 13th day of september, 1841, edward hunter visited nauvoo and made the acquaintance of the prophet. this noble man had journeyed from chester county in pennsylvania, in answer to the gospel call; and he brought his substance with him. being a man of wealth, he proved a blessing to the people and city. brigadier-general swazey and the colonel of the militia of lee county, iowa, invited joseph and hyrum, with john c. bennett, to view a military parade at montrose on the 14th of september, 1841. they accepted the invitation and were very courteously received by the general and the officers, and every mark of respect was extended to them by the militia. a foolish fellow named d. w. kilbourn, a merchant, took umbrage at the presence of the prophet and his party and attempted to raise a riot. during the noon hour, when the militia were resting from their exercises, he gathered a large crowd around his store and read to them the following quotation: citizens of iowa:--the laws of iowa do not require you to muster under or be reviewed by joseph smith or general bennett, and should they have the impudence to attempt it, it is hoped that every person having a proper respect for himself will at once leave the ranks. neither the prophet nor his brother was in military costume, being there entirely in the capacity of private citizens, and the ridiculous insult was so apparent that even kilbourn's friends resented it. after the exercises were over the prophet was escorted to the river landing by a large party which bade him farewell with every manifestation of respect and friendship. at the general conference which was held in the grove at nauvoo on the 2nd, 3rd and 4th days of october, 1841, many matters of church welfare were transacted. at the request of the twelve, joseph gave instruction on the subject of baptism for the dead. [1] his remarks were a revelation of comfort to the saints who had sorrowed that their ancestry had been deprived of the privilege of hearing the gospel truth. among other things which the prophet uttered on this memorable occasion were the following sentiments: the only way to obtain truth and wisdom, is not to ask it from books, but to go to god in prayer, and obtain divine teaching. it is no more incredible that god should save the dead than that he should raise the dead. there is never a time when the spirit is too old to approach god. all are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. there is a way to release the spirit of the dead; that is by the power and authority of the priesthood--by binding and loosing on earth. this doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation. this glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties and distresses. for illustration: suppose the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they had been able to discern duty from the muddy stream of tradition, or from the blotted pages of the book of nature. one dies and is buried, having never heard the gospel of reconciliation; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. shall the one become a partaker of glory, and the other be consigned to hopeless perdition? is there no chance for his escape? sectarianism answers, none! none!! none!! such an idea is worse than atheism. the truth shall break down and dash in pieces all such bigoted pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of their corruption. at this conference the prophet announced: there shall be no more baptisms for the dead until the ordinance can be attended to in the font of the lord's house, and the church shall not hold another general conference until they can meet in said house. for thus saith the lord! the conference had begun under discouraging circumstances. the weather was unpropitious, and there was some ill health. but before its conclusion a vast number of saints and visitors from abroad had gathered, and at the last day, when the weather became more favorable, the congregation was a multitude. there was much occasion at this conference for congratulation. the work was prospering at home and abroad. unanimity prevailed among the saints in the stakes of zion; and the missionary elders were constantly sending up reports of their success among the honest-in-heart. as the brethren of the twelve had taken upon their own shoulders many of the burdens which the prophet had borne in their absence, he was enabled to perform greater labors in the way of general instruction than ever before. under his direction the temporal interests of the people in nauvoo prospered greatly. he also read the proofs of the book of mormon previous to its being stereotyped. on the 8th day of november, 1841, the baptismal font in the lord's house was dedicated, president brigham young being spokesman. the falsehoods concerning the saints bore evil fruit. bad men gathered in hancock and lee and made depredations upon the property of the saints and other citizens alike. the thefts perpetrated upon other citizens were attributed to the followers of the prophet; and the thieves themselves circulated the report secretly that these evil deeds were committed under the direction of joseph and hyrum. so industriously were these bad reports scattered and so generally were they believed that in november of 1841, the prophet and hyrum gave out to the world their innocence of these deeds, stating that they did not sanction any evil practice in any person whatever, and they warned all people of nauvoo and the surrounding country against being made the dupes of thieves, plunderers and falsifiers. they declared that the church would purge itself of all persons connected with any such crime. footnotes 1. see note 4., appendix. chapter li. the power of human harmony--changing hell to heaven--joseph as a servant--his sketch of the church--a ringing editorial--organization of the relief society--bennett begins his plots. upon one occasion, when the power of persecution was descending upon the people, a threat of the mobocrats was carried to the prophet. it was this: "we are going to drive the mormons to hell, this time, sure." with an entrancing mildness of look and sweetness of voice, joseph replied: never mind, my brethren, if they drive us to hell, we'll turn the devil out and make a heaven of it. this sentiment is at once a sermon upon unity and an epitome of the history of the latter-day saints. by their union and system of mutual help they have again and again redeemed wildernesses; every time demonstrating that the prophet's view of the power of human harmony was correct--for where the love of truth and the concord of the saints exist there is no room for satan, and hell itself must be transformed into a region of bliss. joseph was putting these principles into practice at nauvoo, and a beautiful city was growing out of a marsh; and institutions for human liberty and human advancement were growing out of the most adverse conditions. near the opening of 1842 the prophet, with president brigham young and bishop newel k. whitney, began to devise a plan, by which a cheap and expeditious conveyance of the saints from the old world to nauvoo might be secured through a united effort; and the mercantile interests of the people might be made to serve the general welfare and protect and help the poor. the prophet himself did not hesitate to engage in mercantile and industrial pursuits; the gospel which he preached was one of temporal salvation as well as spiritual exaltation; and he was willing to perform his share of the practical labor. this he did with no thought of personal gain, for in opening the store at nauvoo he said: i rejoice that we have been enabled to do as well as we have, for the hearts of many of the poor brethren and sisters will be made glad with these comforts which are now within their reach. in a letter to brother edward hunter, under date of january 5th, 1842, the prophet shows his humility and the love of his heart in these words: the store has been filled to overflowing and i have stood behind the counter all day, distributing goods as steadily as any clerk you ever saw, to oblige those who were compelled to go without their christmas and new year's dinners for the want of a little sugar, molasses, raisins, etc.; and to please myself also, for i love to wait upon the saints and to be a servant to all, hoping that i may be exalted in the due time of the lord. what a picture is here presented! a man chosen by the lord to lay the foundation of his church and to be its prophet and president, takes joy and pride in waiting upon his brethren and sisters like a servant. the self-elected ministers of christ in the world are forever jealous of their dignity and fearful of showing disrespect to their cloth; but joseph never saw the day when he did not feel that he was serving god and obtaining favor in the sight of jesus christ by showing kindness and attention "even unto the least of these." one tom sharp, editor of the warsaw _signal_, was devoting the greater part of his time and the greater part of his paper's space to slanders and misrepresentations of the saints. the prophet's comment upon this man, who afterward became a prominent factor in the persecutions against the people, was: "let sharp publish what he pleases: the faster he prints his lies the sooner he will get through." there were signs of prosperity for the saints and although they were not yet surrounded by comforts, they began to give freely of their substance to rear the temple, anxiously looking forward to its completion as a thing of mighty importance to the living and to the dead. with the rapid increase of their numbers, the politicians of the state sought their favor. the prophet took occasion, during the gubernatorial contest of 1842, to announce that he would support without regard to their political predilections, the men who were devoted to humanity and equal rights--the cause of liberty and the law. and this was his text in every political campaign in which the people took part. john wentworth, proprietor of the chicago _democrat_, wrote to the prophet early in 1842, asking for a sketch of the church and its founder, stating that he desired the data for a mr. barstow who was writing the history of new hampshire. joseph very willingly complied with this request and gave a succinct history of the founding of the church, its progress and persecutions; with a statement of the faith of the latter-day saints. the prophet's own words cannot fail to be of intense interest to students of his life; and as his account shows masterly condensation and completeness, it is here presented in full: i was born in the town of sharon, windsor county, vermont, on the 23rd of december, a. d. 1805. when ten years old my parents removed to palmyra, new york, where we resided about four years, and from thence we removed to the town of manchester. my father was a farmer and taught me the art of husbandry. when about fourteen years of age i began to reflect upon the importance of being prepared for a future state, and upon inquiring upon the plan of salvation, i found that there was a great clash in religious sentiment; if i went to one society they referred me to one plan, and another to another; each one pointing to his own particular creed as the _summum bonum_ of perfection; considering that all could not be right, and that god could not be the author of so much confusion, i determined to investigate the subject more fully, believing that if god had a church it would not be split up into factions, and that if he taught one society to worship one way, and administer in one set of ordinances, he would not teach another principles that were diametrically opposed. believing the word of god, i had confidence in the declaration of james--"if any man lack wisdom, let him ask of god, who giveth to all men liberally and upbraideth not, and it shall be given him." i retired to a secret place in a grove, and began to call upon the lord; while fervently engaged in supplication, my mind was taken away from the objects with which i was surrounded, and i was enwrapped in a heavenly vision, and saw two glorious personages, who exactly resembled each other in features and likeness, surrounded with a brilliant light which eclipsed the sun at noonday. they told me that all the religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of god as his church and kingdom; and i was expressly commanded to "go not after them;" at the same time receiving a promise that the fullness of the gospel should at some future time be made known unto me. on the evening of the 21st of september, a. d. 1823, while i was praying unto god, and endeavoring to exercise faith in the precious promises of scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room: indeed the first sight was as though the house was filled with consuming fire. the appearance produced a shock that affected the whole body. in a moment a personage stood before me surrounded with a glory yet greater than that with which i was already surrounded. this messenger proclaimed himself to be an angel of god, sent to bring the joyful tidings, that the covenant which god made with ancient israel was at hand to be fulfilled, that the preparatory work for the second coming of the messiah was speedily to commence; that the time was at hand for the gospel, in all its fullness, to be preached in power unto all nations, that a people might be prepared for the millennial reign. i was informed that i was chosen to be an instrument in the hands of god to bring about some of his purposes in this glorious dispensation. i was also informed concerning the aboriginal inhabitants of this country, and shown who they were and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and their iniquity, and the blessings of god being finally withdrawn from them as a people, was made known unto me. i was also told where there were deposited some plates on which were engraven an abridgment of the records of the ancient prophets that had existed on this continent. the angel appeared to me three times the same night, and unfolded the same things. after having received many visits from the angels of god, unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22nd of september, a.d. 1827, the angel of the lord delivered the records into my hands. these records were engraven on plates which had the appearance of gold. each plate was six inches wide and eight long, and not quite so thick as common tin. they were filled with engravings in egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. the volume was something near six inches in thickness, a part of which was sealed. the characters on the unsealed part were small and beautifully engraved. the whole book exhibited many marks of antiquity in its construction and much skill in the art of engraving. with the records was found a curious instrument, which the ancients called "urim and thummim," which consisted of two transparent stones set in the rim of a bow fastened to a breastplate. through the medium of the urim and thummim i translated the record, by the gift and power of god. in this important and interesting book the history of ancient america is unfolded, from its first settlement by a colony that came from the tower of babel at the confusion of languages, to the beginning of the fifth century of the christian era. we are informed by these records that america in ancient times had been inhabited by two distinct races of people. the first were called jaredites, and came directly from the tower of babel. the second race came directly from the city of jerusalem about six hundred years before christ. they were principally israelites of the descendants of joseph. the jaredites were destroyed about the time the israelites came from jerusalem, who succeeded them in the inheritance of the country. the principal nation of the second race fell in battle towards the close of the fourth century. the remnant are the indians that now inhabit this country. this book also tells us that our savior made his appearance upon this continent after his resurrection, that he planted the gospel here in all its fullness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers and evangelists; the same order, the same priesthood, the same ordinances, gifts, powers and blessings as were enjoyed on the eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the bible for the accomplishment of the purposes of god in the last days. for a more particular account i would refer to the book of mormon. as soon as the news of this discovery was made known, false reports, misrepresentations and slander flew as on the wings of the wind in every direction; the house was frequently beset by mobs and evil-designing persons. several times i was shot at and very narrowly escaped, and every device was made use of to get the plates away from me, but the power and blessing of god attended me, and several began to believe my testimony. on the 6th of april, 1830, the church of jesus christ of latter-day saints was organized in the town of fayette, seneca county, state of new york. some few were called and ordained by the spirit of revelation and prophecy, and began to preach as the spirit gave them utterance, and, though weak, they were strengthened by the power of god, and many were brought to repentance, were immersed in the water, and were filled with the holy ghost by the laying on of hands. they saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands. from that time the work rolled forth with astonishing rapidity, and churches were soon formed in the states of new york, pennsylvania, ohio, indiana, illinois and missouri; in the last named state a considerable settlement was formed in jackson county; numbers joined the church, and we were increasing rapidly; we made large purchases of land, our farms teemed with plenty, and peace and happiness were enjoyed in our domestic circles and throughout our neighborhoods; but as we could not associate with our neighbors--who were, many of them the basest of men, and had fled from the face of civilized society to the frontier country to escape the hand of justice--in their midnight revels, in their sabbath breaking, horse racing and gambling, they commenced at first to ridicule, then to persecute, and, finally, an organized mob assembled and burned our houses, tarred and feathered, and whipped many of our brethren, and finally drove them from their habitations, who, houseless and homeless, contrary to law, justice and humanity, had to wander on the bleak prairies till the children left the tracks of their blood on the prairie. this took place in the month of november, and they had no other covering but the canopy of heaven, in this inclement season of the year. this proceeding was winked at by the government, and although we had warrantee deeds for our land, and had violated no law, we could obtain no redress. there were many sick, who were thus inhumanly driven from their houses, and had to endure all this abuse, and to seek homes where they could be found. the result was, that a great many of them, being deprived of the comforts of life and the necessary attendance, died; many children were left orphans, wives widows, and husbands widowers. our farms were taken possession of by the mob, many thousands of cattle, sheep, horses and hogs were taken, and our household goods, store goods, and printing press and type were broken, taken or otherwise destroyed. many of our brethren removed to clay, where they continued until 1836, three years; there was no violence offered, but there were threatenings of violence. but in the summer of 1836 these threatenings began to assume a more serious form; from threats, public meetings were called, resolutions were passed, vengeance and destruction were threatened, and affairs again assumed a fearful attitude. jackson county was a sufficient precedent, and as the authorities in that county did not interfere, they boasted that they would not in this, which, upon application to the authorities, we found to be too true, and after much violence, privation and loss of property, we were again driven from our homes. we next settled in caldwell and daviess counties, where we made large and extensive settlements, thinking to free ourselves from the power of oppression by settling in new counties with very few inhabitants in them; but here we were not allowed to live in peace, for in 1838 we were again attacked by mobs; an exterminating order was issued by governor boggs, and under the sanction of law organized banditti ranged through the country, robbed us of our cattle, sheep, horses, hogs, etc. many of our people were murdered in cold blood, the chastity of our women was violated, and we were forced to sign away our property at the point of the sword; and after enduring every indignity that could be heaped upon us by an inhuman, ungodly band of marauders, from twelve to fifteen thousand souls--men, women and children--were driven from their own firesides, and from lands that they had warrantee deeds of, houseless, friendless and homeless, in the depth of winter, to wander as exiles on the earth, or to seek an asylum in a more genial clime and among a less barbarous people. many sickened and died in consequence of the cold and hardships they had to endure; many wives were left widows, and children orphans and destitute. it would take more time than is allotted me here to describe the injustice, the wrongs, the murders, the bloodshed, the theft, misery and woe that have been caused by the barbarous, inhuman and lawless proceedings of the state of missouri. in the situation before alluded to, we arrived in the state of illinois in 1839, when we found a hospitable people and a friendly home; a people who were willing to be governed by the principles of law and humanity. we have commenced to build a city called "nauvoo," in hancock county. we number from six to eight thousand here, besides vast numbers in the county around, and in almost every county of the state. we have a city charter granted us, and a charter for a legion, the troops of which now number 1,500. we have also a charter for a university, for an agricultural and manufacturing society, have our own laws and administrators, and possess all the privileges that other free and enlightened citizens enjoy. persecution has not stopped the progress of truth, but has only added fuel to the flame, it has spread with increasing rapidity: proud of the cause which they have espoused, and conscious of their innocence, and of the truth of their system, amidst calumny and reproach, have the elders of this church gone forth, and planted the gospel in almost every state in the union; it has penetrated our cities, it has spread over our villages, and has caused thousands of our intelligent, noble and patriotic citizens to obey its divine mandates, and be governed by its sacred truths. it has also spread into england, ireland, scotland and wales; in the year 1840, where a few of our missionaries were sent, over five thousand joined the standard of truth; there are numbers now joining in every land. our missionaries are going forth to different nations, and in germany, palestine, new holland, the east indies and other places, the standard of truth has been erected; no unhallowed hand can stop the work from progressing, persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of god will go forth boldly, nobly and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of god shall be accomplished, and the great jehovah shall say the work is done. we believe in god the eternal father, and in his son jesus christ, and in the holy ghost. we believe that men will be punished for their own sins, and not for adam's transgression. we believe that through the atonement of christ all mankind may be saved by obedience to the laws and ordinances of the gospel. we believe that these ordinances are 1st: faith in the lord jesus christ; 2nd, repentance; 3rd, baptism by immersion for the remission of sins; 4th, laying on of hands for the gift of the holy ghost. we believe that a man must be called of god by "prophecy and by laying on of hands" by those who are in authority, to preach the gospel and administer in the ordinances thereof. we believe in the same organization that existed in the primitive church, namely, apostles, prophets, pastors, teachers, evangelists, etc. we believe in the gift of tongues, prophecy, revelations, visions, healing, interpretations of tongues, etc. we believe the bible to be the word of god as far as it is translated correctly; we also believe the book of mormon to be the word of god. we believe all that god has revealed, all that he does now reveal, and we believe that he will yet reveal many great and important things pertaining to the kingdom of god. we believe in the literal gathering of israel and in the restoration of the ten tribes; that zion will be built upon this continent; that christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. we claim the privilege of worshiping almighty god according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where or what they may. we believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. we believe in being honest, true, chaste, benevolent, virtuous, and in doing good to_ all men_; indeed we may say that we follow the admonition of paul "we believe all things, we hope all things," we have endured many things, and hope to be able to endure all things. if there is anything virtuous, lovely or of good report, or praiseworthy, we seek after these things. respectfully, etc., joseph smith. in february of 1842, joseph became the editor of the _times and seasons_, assisted by apostle john taylor. the prophet continued to carry this responsibility for nearly a year when a press of other business, combined with the persecution of his enemies, compelled him to relinquish the task into the hands of his assistant, elder taylor, who was then formally announced as the editor. during 1842, joseph gave many instructions of precious truth through that periodical to the saints, and published, with engravings made by elder reuben hedlock, his translation of the book of abraham. in the issue of the _times and seasons_ for march 1st, 1842, appears the prophet's first editorial article. it is significant and strong: "honor among thieves." we extract the following from the new york _tribune_: "the paymaster of the missouri militia, called out to put down the mormons some two years since, was supplied with money some time since and started for western missouri, but has not yet arrived there. it is feared that he has taken the saline slope." we are not surprised that persons who could wantonly, barbarously and without the shadow of law, drive fifteen thousand men, women and children from their homes, should have among them a man who was so lost to every sense of justice, as to run away with the wages for this infamous deed; it is not very difficult for men who can blow out the brains of children; who can shoot down and hew to pieces our ancient veterans that fought in the defense of our country and delivered it from the oppressor's grasp; who could deliberately, and in cold blood, murder men, and rob them of their boots, watches, etc., and whilst they were yet weltering in their blood and grappling with death, and then proceed to rob their widowed houses. men who can deliberately do this, and steal nearly all the horses, cattle, sheep, hogs and property of a whole community, and drive them from their homes _en masse_, in an inclement season of the year, will not find many qualms of conscience in stealing the pay of his brother thieves, and taking the "saline slope." the very idea of government paying these men for their bloody deeds, must cause the sons of liberty to blush, and to hang their harps upon the willow; and make the blood of every patriot run chill. the proceedings of that state have been so barbarous and inhuman that our indignation is aroused when we reflect upon the scene. we are here reminded of one of the patriotic deeds of the government of that state, which, after it had robbed us of everything we had in the world, and taken from us many hundred thousand dollars worth of property, had its sympathies so far touched (_alias_, its good name,) that it voted two thousand dollars for the relief of the "suffering mormons," and choosing two or three of the state's noblest sons to carry the heavenly boon, these angels of salvation came in the plenitude of their mercy, and in the dignity of their office, to far west. to do what? to feed their hungry, and clothe their naked with the $2,000? verily nay! but to go into daviess county and steal the mormons' hogs (which they, [the mormons] themselves, were prohibited from obtaining, under penalty of death) to distribute among the destitute, and to sell where they could obtain the money. these hogs, thus obtained, were shot down in their blood, and not otherwise bled; they were filthy to a degree. these, the mormons' own hogs, and a very few goods, the sweepings of an old store in liberty, were what these patriotic and noble-minded men gave to the "poor mormons," and then circulated to the world how sympathetic, benevolent, kind and merciful the legislature of the state of missouri was in giving two thousand dollars to the "suffering mormons." surely, "the tender mercies of the wicked are cruel." the organization of the female relief society at nauvoo began under the prophet's direction on the 17th of march, 1842, and was completed on the 24th day of that month. the purpose of the society was to comfort the poor and relieve the destitute and sustain the widow and the orphan. the sisters among the saints had always been signalized for their acts of kindness; but the cruel usage they had received in missouri had prevented their extending the hand of charity as they desired. yet even in the midst of their persecution, when the bread was torn from the mouths of their offspring by the oppressors, they had always been willing to open their doors to the weary travelers and to divide their pittance with the stranger. with the growing prosperity of the church, the prophet felt sure that the sisters would concentrate their efforts to ameliorate the condition of the suffering stranger, to pour oil and wine into the wounded heart of the distressed, to dry up the tears of the orphan, and make the widow's heart to rejoice. on the 20th day of march, 1842, after a sermon in the grove near the temple, the prophet went down to the river and baptized eighty persons for the remission of their sins. fifty of this number received their confirmation under his hands later in the day. one week afterward he baptized one hundred and seven people in the mississippi. at the conference of the church held at the city of nauvoo on the 6th day of april, 1842, the twelfth anniversary of its organization, apostle page made explanation of the delays through which he failed to accompany elder orson hyde to jerusalem. the prophet decided that elder page should be restored to his fellowship; he took the occasion to instruct the elders that when they went forth as companions they were to adhere to each other as elisha and elijah of old. during this conference two hundred and seventy-five elders were ordained under the hands of the apostles. on saturday, the 9th day of april, 1842, the prophet attended the funeral of ephraim marks, a son of william marks, president of the nauvoo stake. president wilford woodruff's journal of that date records that joseph addressed the funeral assemblage, and in the course of his remarks said: some of the saints have supposed that "brother joseph" could not die; but this is a mistake. it is true that there have been times when i have had the promise of my life to accomplish certain things; but, having now done these things, i have no longer any lease of my life. i am as liable to die as other men. this sermon is like a premonition of his own fate. at the time it was uttered his surroundings had never been so propitious since the day when he first received the plates from the hill cumorah. but soon after he made this declaration, his enemies began again to pursue him vindictively, and they continued until his death a little more than two years after he delivered that sermon. in the spring of 1842, the nauvoo legion of the illinois state militia consisted of twenty-six companies, comprising about two thousand troops. on the 7th day of may the staff of the legion dined at the house of the commander-in-chief. other guests were there, including judge stephen a. douglas, who had adjourned the circuit court, then in session at carthage, that he and the lawyers might visit nauvoo and witness the parade of the legion. a sham battle between the two cohorts under brigadier-generals wilson law and charles c. rich was a feature of the day. the battle and the parade were brilliant; and the visitors expressed their admiration of the energy and the patriotism of the prophet and his brethren who had organized and trained this large body of loyal troops to be in readiness for their country's call. it was during the sham battle of this day that the prophet became assured that john c. bennett was a wicked man--impure and traitorous. the proper place for the lieutenant-general commanding, was upon an eminence where, surrounded by his staff and the ladies and distinguished visitors, he could review the contest between his cohorts. but bennett made several endeavors to draw joseph down into the battle; failing in that, to get him separated from his staff and party and in the rear of one of his forces. joseph might have yielded to some of these requests but the spirit whispered him that treachery was meditated. a little later the purpose of bennett was made manifest. he had intended to get joseph into such a position that he could be killed by a shot and no one be able to identify the assassin. bennett no doubt had accomplices in this plot, and his plans were shrewdly laid; but this was not the hour nor this the method for the prophet's death. in recording the events of this day in his journal, joseph develops bennett's treachery and predicts that the wicked doing of the traitor will soon be made manifest before the world. the prophecy was fulfilled. chapter lii. bennett's impurities--his cowardly stab at the prophet's name and life--fellowship withdrawn from the evil-doer--quoting his own letters to injure the saints--attempt to kill boggs--absurd charges against "the mormons"--joseph's horse, "joe duncan"--a prophecy. insidious as was the attempt of bennett upon the prophet's life during the sham battle of the legion on the 7th of may, 1842, it was not so cowardly as the stab which bennett sought to inflict very soon after that. the first blow aimed solely at the prophet's life; the second intended to slay his reputation and then to have him killed with a dishonorable stain upon his name. bennett was lustful in his nature, though he had brought that disposition into subjection, or at least concealment, for a little time after his arrival at nauvoo. but he soon gave way to the whisper of the tempter. and to make his purpose successful, and to encloak himself with protection, he taught secretly to men and women that the prophet countenanced sin between the sexes. bennett's prominence, and the intimacy that he represented as existing between the prophet and himself deceived a few, and he found some followers in the city of nauvoo. men and women professing to accept his teachings as having emanated from the prophet, gave themselves up to profligacy. they excused themselves to their own souls and their fellow-beings by the pretense that the prophet of god justified these immoralities. bennett's converts were few; and these were only among the ignorant or the depraved, for everyone who was himself pure in soul and blessed with reasonable intelligence knew that nothing was more abhorrent to the prophet than sexual impurity. joseph's teachings upon this point were emphatic and frequent. he regarded and taught that virtue in man or woman was dearer than life, and that adultery was a sin second only to the shedding of innocent blood. but bennett worked secretly and prevailed over several to yield to his desires, and induced a few men to engage in his awful course, securing concealment by the most adroit and outrageous falsehoods. among the persons addressed by bennett were some pure minded brethren and sisters, who knew in an instant that his teachings were corrupt, and knew by the spirit of the lord that the prophet was no party to such an atrocious crime. bennett's sins were not long hidden from joseph's knowledge. the prophet acted promptly as was his wont. he charged the sins of falsehood and seduction upon bennett, and the latter was forced to confess. he humbled himself and with many tears begged for pardon. of his own volition he went before alderman daniel h. wells and made oath that joseph smith had never taught him "anything contrary to the strictest principles of the gospel, or of virtue, or of the laws of god or man, under any circumstance, or upon any occasion, either directly or indirectly in word or in deed." these sentiments he reiterated in public assemblages, declaring that so far as he knew and believed, joseph's life was unspotted by one act or word of immorality. on the 17th of may he resigned the office of mayor, being terrified by the indignation of insulted men and abused women. the council accepted his resignation and appointed joseph to fill the vacancy. on the 25th of may, notice was given to john c. bennett that his fellowship had been withdrawn from him and that notice must be given through the press to warn the public against his evil doings. weeping, he fell upon his knees acknowledged his licentious conduct toward women in nauvoo, confessed that he was worthy of the severest chastisement; but supplicated the brethren to spare him for his poor old mother's sake, promising that he would sin no more and would endeavor to atone for his wrong-doing. joseph, who had been deeply injured, was the one to plead for mercy for bennett, and at his especial solicitation the public notice was temporarily withdrawn. but the tears were hypocritical, for bennett renewed his machinations; and it became necessary to warn all people against him as a dangerous man, a liar and a seducer. some of the persons who had lent a willing ear to his corrupt counsels were also excommunicated. evil reports soon began to come in from other places concerning bennett, and it was discovered that he had pursued on former occasions the same sinful line of conduct which caused his fall at nauvoo. in june bennett withdrew from nauvoo and circulated lying publications against the truth and the prophet, and endeavored to incite a mob to march up against nauvoo. the hideous character of this man is fully shown by one circumstance: shortly after the saints settled in nauvoo he began to publish a series of letters over the _nom de plume_ of "joab, general in israel," in which he recounted many of the atrocities of the missouri persecutions. his articles breathed a spirit of resentment against the mobocrats and their official supporters, but these views belonged to bennett personally and were not shared by anyone else. when he fled from nauvoo after the exposure of his evil deeds, he called attention through the public prints to the sanguinary utterances of his own letters attributing them to the saints and attempting by their sentiments to show that joseph and his people were disposed to violence. such an act of duplicity is almost unparalleled. bennett published a book filled with dark falsehoods about the prophet and the saints. it created a momentary excitement; but its author was despised by everybody and soon sank into obscurity and distress. he lived some years in agony, being wrecked in mind and body and died in poverty and distress. on the 6th day of may, 1842, ex-governor lilburn w. boggs was shot and dangerously wounded in his house at independence, jackson county, missouri. his little boy had found him lying near an open window, weltering in blood, with three buckshot in his head. outside of the window were footprints and a smoking pistol. the case was clearly one of attempted assassination. at first no hope was entertained that boggs would recover; but he subsequently took a favorable turn and his life was saved. a rumor at once went forth charging the affair upon the "mormons," although there was not the slightest circumstance to connect them with the deed. boggs had plenty of enemies of a desperate character; he had shown the utmost disregard for law, and had glutted his vengeful spirit by murder and excitement to murder. what more natural than that he who had invoked massacre should fall by the hand of a ruffian taught by the example of boggs himself to hold human life in light esteem! at first the charge against the saints was a general one. it was safer to say that "mormons did it," than to designate the particular hand which fired the shot. it was stated that the prophet had predicted a violent death for boggs; and this rumor was circulated by his enemies to confirm suspicion against the saints. but he promptly denied having expressed any such idea. while this falsehood was being spread through that region, john c. bennett and david and edward kilbourn conspired to kidnap joseph and get him into missouri. all the evil forces and powers of persecution united themselves at this hour. under the prophet's direction, governor reynolds of missouri and governor carlin of illinois were informed of the efforts which were being made in both states to precipitate mobocratic attacks upon the saints; joseph being determined that the officials should not permit this movement to gain head except by their wilful acquiescence or neglect. about the 1st of july, 1842, the first "anti-mormon" political convention was held in hancock county, illinois. its resolutions read like a page out of recent utah history. the complete set of candidates were pledged to a man to receive no support from and to yield no quarter to the "mormons;" and then the ticket was _commended to the suffrage of all the citizens of hancock county_. the prophet punctured the bubble by a vigorous exposure of the hypocrisy, intolerance and stupidity of such a campaign. on sunday, the 3rd day of july, eight thousand people assembled in the grove to hear the prophet and his brother hyrum preach. joseph addressed the vast assemblage in the morning and hyrum in the afternoon. in the prophet's journal, under date of july 11th, 1842, he records the fact that he bought a horse of harmon t. wilson, which he afterwards named joe duncan. this was the famous and beautiful steed which lieutenant-general smith afterwards rode at the head of the nauvoo legion. the prophet had a great fondness for animals. his horse charley was widely known among the people, and with the boys of nauvoo he was a great favorite. speaking of the horse charley brings to mind an occurrence which created considerable amusement at the time. a boy named wesley cowle was flying a kite in one of the streets of nauvoo. one or two strangers came up to him and asked him where the prophet could be found. at that time officers were said to be coming from carthage for the purpose of serving papers upon joseph and arresting him. "wes." cowle did not know but the strangers were officers. he said the prophet was not in the city. he and hyrum had gone to heaven on "old charley" and he was flying his kite to send them their dinner. on saturday, the 6th day of august, 1842, while joseph was conversing with several of his brethren at montrose, iowa, he uttered a remarkable prophecy which, like every other prediction from his lips, has been literally fulfilled. he declared that the saints would continue to suffer much affliction and would finally be driven to the rocky mountains. many would apostatize; others would be put to death by their persecutors or lose their lives in consequence of their exile; and many of those who listened to him would live to assist in building cities and to see the saints become a mighty people in the tops of the rocky mountains. that prophecy was uttered publicly and was placed on record at the time. chapter liii. the prophet charged with being an accessory to the attempted assassination of boggs--orrin porter rockwell accused of the crime--the governor's requisition--the arrest--the prophet's desire for peace--wilson law's brave words--emma smith's noble appeal to the governor--carlin's false reply--amasa m. lyman ordained an apostle--three hundred and eighty faithful volunteers. independence was hundreds of miles from nauvoo. the vast stretch of country lying between the two cities was inhabited by a people who had sworn death to any "mormon" daring to set foot on missouri soil. the county of jackson was the place from which the saints had first been driven in the state, with the loss of all their possessions; and from which the prophet and his companions, in 1839, had barely escaped with their lives. on the day when lilburn w. boggs was shot at independence, jackson county, missouri, joseph smith attended the officers' drill at nauvoo. the day before the attempt on boggs' life general adams of springfield had been with the prophet; the day following the attempt, judge stephen a. douglas and many lawyers of his court, with twelve thousand other people, saw joseph smith reviewing the legion at nauvoo. and yet lilburn w. boggs went before a justice of the peace for jackson county, one samuel weston, and swore to a complaint charging joseph smith with "being an accessory before the fact, to an assault with intent to kill made by one orrin p. rockwell on lilburn w. boggs, on the night of the 6th of may, 1842." this affidavit was not made until the latter part of july; and, during the interval, boggs and his friends had ample time to ascertain that no "mormon" could possibly have been connected with the assault--even if they had not been able to secure the actual assassin. they had investigated the subject, for their kidnappers were constantly hovering around the prophet's person. if they could have secured him by force, boggs would not have committed this perjury. but they must get him at all hazards. it would not do to charge him as principal in the commission of the deed because hundreds of prominent men in the state of illinois could have testified to an alibi. they must select some person comparatively obscure, upon whom to charge the deed itself. as this victim they chose orrin porter rockwell, although he had spent the spring and summer of 1842 in illinois; and they charged the prophet as being accessory, without taking the pains to trace any connection between rockwell and the deed, or between the prophet and rockwell. boggs, having been governor of missouri, found it easy to secure a requisition from governor reynolds for the persons of joseph smith and orrin p. rockwell; and upon this manifestly absurd and unconstitutional demand, governor carlin issued his warrant for their apprehension. on the 8th day of august, 1842, the deputy sheriff of adams county with two assistants, arrested joseph smith and orrin p. rockwell, at nauvoo, by virtue of the warrant from carlin upon the requisition of the governor of missouri. the monstrous character of the charge and the proceedings was clearly apparent, but neither joseph nor his fellow-prisoner made any attempt to use force in the evasion of the illegal process. they succeeded in getting a writ of _habeas corpus_; but the officers refused to comply with its demands for the bodies of smith and rockwell and returned their original writ to governor carlin for further instruction. no doubt they were aware of the character of the duty entrusted to them: they were to arrest as fugitives from the justice of missouri men who had not been in that state during or since the commission of the crime charged, men who were as palpably innocent of the offense as the officers themselves. under these circumstances it is no cause for wonder that they should have sought renewed orders. when the officers were gone from nauvoo, joseph and orrin absented themselves pending preparations for a legal defense against this unlawful seizure. the sheriff returned with his aides to nauvoo on wednesday, the 10th of august. failing to find his prey, he sought to terrify emma and others into a disclosure of the prophet's whereabouts--making violent threats to be executed in case of their refusal. william law contended in argument with the officers, pronouncing the whole proceedings to be illegal and ridiculous. so closely did he press the point that the deputy sheriff acknowledged his own belief that joseph was entirely innocent, and that governor carlin's course was unjustifiable and unconstitutional. rockwell, to escape from the missouri kidnappers, took a journey to the eastern states where he remained some months. joseph left nauvoo and spent a little time at his uncle john smith's in zarahemla. on the night of thursday, the 11th of august, he went in a skiff with brother erastus h. derby to an island in the mississippi between nauvoo and montrose, where they were met by emma, hyrum, william law, newel k. whitney, george miller, william clayton and dimick b. huntington. joseph's visitors stated to him the current report that the governor of iowa had issued a warrant for his apprehension and that the sheriff of lee county was expected any hour to execute it. the situation was critical; and joseph's immediate removal from his uncle john's seemed necessary. it was decided that the prophet should proceed to the house of edward sayers in nauvoo, and abide there for a time. the next day william walker crossed the river from nauvoo into iowa, riding the prophet's well-known horse joe duncan, to lead the gathered officers and kidnappers away from the idea that joseph was on the nauvoo side of the river. on saturday, the 13th, a letter was received by hyrum from elder hollister at quincy, stating that governor carlin admitted the proceedings to be illegal and declared that he would not pursue them further. ford, the agent appointed to receive joseph from the hands of the sheriff and carry him to missouri, now announced his conclusion to take the first boat for home, as it was useless to wait longer. these announcements of carlin and ford were but part of a plan to lead the prophet from his hiding-place and get him into the hands of his enemies. it was learned that ford had declared his purpose to have a large force brought from missouri, and already companies of marauders were making search in montrose, nashville, keokuk and other places for joseph, to win the reward of $1,300 which was offered for his capture. william walker's ruse had been successful, and most of the efforts were directed to the iowa side of the river; but the officers of illinois, who were also eager to gain the reward, were determined if possible to have him delivered to them at nauvoo. they said they would stay in the city a month but that they would find him, and if he were not then forthcoming, they would lay nauvoo in ashes. emma had followed joseph to the house of edward sayers to nurse him as he was in ill health. on the 14th of august joseph wrote to wilson law, who had been elected major-general of the nauvoo legion, concerning the threats of missouri mobocrats and illinois kidnappers against the welfare of nauvoo and the liberty of her citizens. he said: we will take every measure in our power, and make every sacrifice that god or man can require at our hands, to preserve the peace and safety of the people without collision. and if sacrificing my own liberty for months and years were necessary i would bow to my fate with cheerfulness, and with a due consideration for the lives, safety and welfare of others. but if this policy cannot accomplish the desired object * * * we will defend ourselves to the best advantage we can and to the very last. the entire sentiment of this letter indicates the wish of the prophet for peace and the supremacy of the law, and also his courageous intention of submitting supinely no more to mobocratic violence--murder and plunder. the answer of wilson law is important in a personal sense. he says: i do respond with my whole heart to every sentiment you have so nobly and feelingly expressed; and while my heart beats or this hand which now writes is able to draw and wield a sword, you may depend on its being at your service in the glorious cause of liberty and truth, ready at a moment's warning to defend the rights of men, both civil and religious. brave words these; but they were not sustained by subsequent deeds. wilson law was the benedict arnold of nauvoo. in less than two years after he wrote that letter, filled with sentiments of intense affection, he aided to bring the prophet to his death. joseph had considered, during a brief time after the service of this writ, the advisability of taking his family and traveling into the distant north-west, to remain for a season, in order that persecution might be drawn away from nauvoo and the people there be spared the horrors which had attended the saints in missouri. but when he found that the hatred of his opponents was extended to the city and people of nauvoo, he abandoned all thought of retreating from the scene. if his absence could have preserved his brethren and sisters he would have cheerfully banished himself into the wilderness; but since the danger which menaced them was a common danger he would remain and share it. on the night of the l5th of august, hyrum smith and several others came to joseph's hiding place and informed him that the officers had threatened to bring a great force against the city and that the prophet would be safer at a distance. the brethren who brought this message and advice labored under great excitement and fear for joseph; but he took occasion to calmly reprove them for their agitation, and he advised them to maintain an even and undaunted mind. their courage was renewed with this exhibition of his fortitude, and they gladly remained with him in serenity and joy, listening to his salutary counsels until two o'clock in the morning. from his retreat he issued on the 15th an editorial article for the _times and seasons_ under the title of "persecution," in which he analyzes this movement against himself and the saints, and demonstrated the ridiculous illegality and insufficiency of the process. emma had declared her willingness to share her husband's exile and self-imposed banishment if necessary. as that plan was abandoned she offered to visit governor carlin and lay joseph's case before that functionary. in answer to this proposition the prophet wrote to her: the governor is a fool; the more we flatter him the more eager he will be for our destruction. you may write to him whatever you see proper; but to go and see him i do not give my consent. with this permission to write, emma addressed a dignified and able communication to carlin, in which she called upon him by virtue of his position as an officer and by every sense of manliness, to spare joseph and the people of nauvoo from unjust persecution. this letter alone is sufficient to demonstrate that emma was a woman of superior ability, and that she had an exalted appreciation and love for her great husband. she says: was my cause the interest of an individual, or of a number of individuals, then, perhaps, i might be justified in remaining silent. but it is not. nor is it the pecuniary interest of a whole community alone that prompts me again to appeal to your excellency. but, dear sir, it is for the peace and safety of hundreds, i may safely say, of this community, who are not guilty of any offense against the laws of the country; and also the life of my husband, who has not committed any crime whatever, neither has he transgressed any of the laws, or any part of the constitution of the united states; neither has he at any time infringed upon the rights of any man, or of any class of men, or community of any description. need i say, he is not guilty of the crime alleged against him by governor boggs? indeed, it does seem entirely superfluous for me, or any one of his friends in this place, to testify to his innocence of that crime, when so many of the citizens of your place, and of many other places in this state, as well as in the territory, do know positively that the statement of governor boggs is without the least shadow of truth; and we do know, and so do many others, that the prosecution against him has been conducted in an illegal manner; and every act demonstrates the fact, that all the design of the prosecution is to throw him into the power of his enemies, without the least ray of hope that he would ever be allowed to obtain a fair trial, and that he would be inhumanly and ferociously murdered, no person having a knowledge of the existing circumstances, has one remaining doubt; and your honor will recollect that you said to me, that you would not advise mr. smith ever to trust himself in missouri. and, dear sir, you cannot for one moment indulge one unfriendly feeling towards him, if he abides by your counsel. then, sir, why is it that he should be so cruelly pursued? why not give him the privilege of the laws of this state? when i reflect upon the many cruel and illegal operations of lilburn w. boggs, and the consequent suffering of myself and family, and the incalculable losses and sufferings of many hundreds who survived, and many precious lives that were lost,--all the effect of unjust prejudice and misguided ambition, produced by misrepresentations and calumny, my bosom heaves with unutterable anguish. and who, that is as well acquainted with the facts as the people of the city of quincy, would censure me if i should say that my heart burned with just indignation towards our calumniators as well as the perpetrators of those horrid crimes? but happy would i now be to pour out my heart in gratitude to governor boggs, if he had arose with the dignity and authority of the chief executive of the state, and put down every illegal transaction, and protected the peaceable citizens and enterprising emigrants from the violence of plundering outlaws, who have ever been a disgrace to the state, and always will, so long as they go unpunished. yes, i say, how happy would i be to render him not only the gratitude of my own heart, but the cheering effusion of the joyous souls of fathers and mothers, of brothers and sisters, widows and orphans, whom he might have saved by such a course, from now dropping under the withering hand of adversity, brought upon them by the persecutions of wicked and corrupt men. and now may i entreat your excellency to lighten the hand of oppression and persecution which is now laid upon me and my family, which materially affect the peace and welfare of this whole community; for let me assure you that there are many whole families that are entirely dependent upon the prosecution and success of mr. smith's temporal business for their support; and if he is prevented from attending to the common avocations of life, who will employ those innocent, industrious, poor people, and provide for their wants? but, my dear sir, when i recollect the interesting interview i and my friends had with you, when at your place, and the warm assurances you gave us of your friendship and legal protection, i cannot doubt for a moment your honorable sincerity, but do still expect you to consider our claims upon your protection from every encroachment upon our legal rights as loyal citizens, as we always have been, still are, and are determined always to be a law-abiding people; and i still assure myself, that when you are fully acquainted with the illegal proceedings practiced against us in the suit of governor boggs, you will recall those writs which have been issued against messrs. smith and rockwell, as you must be aware that mr. smith was not in missouri, and of course could not have left there, with many other considerations, which, if duly considered, will justify mr. smith in the course he has taken. and now i appeal to your excellency, as i would unto a father, who is not only able but willing to shield me and mine from every unjust prosecution. i appeal to your sympathies, and beg you to spare me and my helpless children. i beg you to spare my innocent children the heart-rending sorrow of again seeing their father unjustly dragged to prison or to death; i appeal to your affections as a son and beg you to spare our aged mother--the only surviving parent we have left--the unsupportable affliction of seeing her son, whom she knows to be innocent of the crimes laid to his charge, thrown again into the hands of his enemies, who have so long sought for his life; in whose life and prosperity she only looks for the few remaining comforts she can enjoy. i entreat your excellency to spare us these afflictions and many sufferings which cannot be uttered, and secure to yourself the pleasure of doing good, and vastly increasing human happiness--secure to yourself the benediction of the aged, and the gratitude of the young, and the blessing and veneration of the rising generation. the tone of the foregoing also proves that emma shared the prophet's humanitarian views, and it proves that the sentiments joseph breathed at home were the sentiments he uttered abroad, prophetic and noble. william clayton carried this letter to governor carlin at quincy and delivered it to him in the presence of judge ralston. carlin read the communication with great attention and expressed astonishment and admiration at its character. he first proceeded to announce his certainty that there was no excitement anywhere but in nauvoo and among the "mormons" themselves: that elsewhere all was quiet and there was no apprehension of trouble. however, before elder clayton departed, the governor so far forgot his falsehood as to say that persons were offering their services every day either in person or by letter to fight the "mormons;" and that these warlike volunteers held themselves in readiness to come up against nauvoo whenever he should call upon them. he had the effrontery to suggest that joseph should give himself up to the sheriff, despite the fact that all the proceedings were notoriously illegal, and despite the fact that the prophet's enemies had sworn to kill him in case he should be acquitted of the charge made against him. carlin could not even say that if joseph gave himself up his protection from the mob, in traveling to and from court, would be guaranteed. on the 18th of august the pursuers had pressed so closely upon the prophet's retreat that he departed from brother sayers' house and went to the residence of carlos granger in the north-east part of the city. on the 19th of august joseph concluded to go to his own home and remain for a time. the next day, saturday, august 20th, 1842, the apostles met in council and ordained amasa m. lyman to be one of the twelve. amasa had been ordained an elder under joseph's hands in hiram, portage county, ohio, in 1832, and had been one of the prophet's fellow-prisoners chained to him with the same manacles, in richmond jail, missouri. on monday, the 29th day of august, 1842, the prophet had been absent from the congregation of the saints three weeks--hiding from his enemies. on that day the conference was assembled in the grove near the temple, when joseph suddenly appeared upon the stand. the saints were delighted to see him and showed great animation and cheerfulness. he addressed them with all his wonted fire, and advised them concerning all the exigencies of their situation. he reminded the people that the lies of john c. bennett were being scattered over the land and called for elders to go abroad to declare the truth and refute the slanders which the enemies of the prophet and the church were circulating. while he talked an indescribable transport of joy was manifested by the assembly; and when he concluded three hundred and eighty elders volunteered to go immediately into the east upon the proposed mission of enlightenment. chapter liv. attempt to capture joseph--reward offered--tricks to entrap the prophet--he submits to arrest--visits governor ford--his examination and release--a traitor's threat. the interposition of providence saved joseph from the hands of his enemies on the 3rd day of september, 1842. a considerable party of mobocrats, joined with some officers of the law, left quincy on the 2nd of the month, intending to reach nauvoo in the night, surround the prophet's house and seize him in his bed. although their road lay plainly before them, and to lose it would seem impossible, yet they wandered from the track and were many hours late in reaching their destination. about noon on the 3rd, deputy sheriff pitman with two other men came stealthily upon joseph's residence and entered it while he was at dinner with his family. before they reached the room where the prophet was they met john boynton and demanded that he should reveal joseph's hiding place. while boynton was making some evasive answer, the prophet walked out through a rear door of the mansion, and entering a patch of tall corn in the garden, passed serenely through to the residence of newel k. whitney. in the meantime the officers proceeded to search the house. emma demanded a sight of the warrant under which they were proceeding. pitman said he had none authorizing him to search, but insisted upon going through the house. after emma felt sure that joseph had escaped, she permitted them to hunt through the building. again that night two parties made another search of the residence but failed to discover him whom they wished to make their prey. about nine o'clock in the evening the prophet went to the house of edward hunter, where he received a joyous welcome and where it was believed that he could be kept safe from the hands of his enemies. news was brought that the missourians were again moving in force to obtain his person, and two requisitions were issued, one upon the governor of illinois and the other upon the governor of iowa. from his retirement, the prophet sent out comforting epistles to the saints. in one letter, written from the residence of elder hunter under date of september 6, 1842, the prophet said: * * * * * it is sufficient to know, in this case, that the earth will be smitten with a curse, unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other: and behold, what is the subject? it is baptism for the dead. for we without them cannot be made perfect; neither can they without us be made perfect. neither can they or we be made perfect without those who have died in the gospel also; for it is necessary in the ushering in of the dispensation of the fulness of times, which dispensation is now beginning to usher in, that a whole, and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed, from the days of adam even to the present time; and not only this, but those things which have never been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this the dispensation of the fullness of times. now, what do we hear in the gospel which we have received? a voice of gladness! a voice of mercy from heaven, and a voice of truth out of the earth; glad tidings for the dead; a voice of gladness for the living and the dead; glad tidings of great joy. how beautiful upon the mountains are the feet of those that bring glad tidings of good things, and that say unto zion, behold! thy god reigneth. as the dews of carmel, so shall the knowledge of god descend upon them! * * * * brethren, shall we not go on in so great a cause? go forward, and not backward. courage, brethren, and on, on, to victory! let your hearts rejoice, and be exceeding glad. let the earth break forth into singing. let the dead speak forth anthems of eternal praise to the king immanuel, who hath ordained before the world was, that which would enable us to redeem them out of their prisons; for the prisoners shall go free. let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your eternal king. and ye rivers and brooks and rills flow down with gladness. let the woods and all the trees of the field praise the lord; and ye solid rocks weep for joy. and let the sun, moon and the morning stars sing together, and let all the sons of god shout for joy. and let the eternal creations declare his name for ever and ever. and again i say, how glorious is the voice we hear from heaven, proclaiming in our ears, glory, and salvation and honor, and immortality and eternal life, kingdoms, principalities and powers! behold the great day of the lord is at hand; and who can abide the day of his coming, and who can stand when he appeareth? the brethren constantly visited him in his retirement, and he gave them instructions and counsels to suit every need. on the 10th day of september the prophet returned to his home, believing that he would be as safe there as anywhere else, since his enemies would no longer expect him to take such a risk. about the 1st of october governor carlin issued a proclamation offering a reward of two hundred dollars each for the persons of joseph smith and orrin p. rockwell. at the same time governor reynolds of missouri promised an additional price for the same purpose. on the day when this news was brought to the prophet his wife emma was dangerously sick. she continued to grow worse until the 5th, when fear of her death was entertained. the prophet had her baptized twice in the river; and she began to mend and on the day following, hope was restored to the family. sidney rigdon and elias higbee reported at nauvoo that the missourians were gathering to unite with the militia of illinois to secure the prophet's person. they had learned that carlin had intentionally issued an illegal writ, expecting thereby to draw joseph to carthage where he would be discharged under _habeas corpus_ proceedings and fall at once into the hands of his waiting enemies, who were to be there in numbers to seize and carry him away to missouri without further ceremony. sidney rigdon was told by stephen a. douglas that the governor's proclamation, offering a reward to any man or set of men to secure joseph's person, would give as much authority as a legal warrant could to an officer. it seemed likely that a general search would be instituted in nauvoo, and joseph concluded to leave his home once more and go into more remote retirement. on the night of friday, the 7th of october, 1842, he started away from nauvoo, in company with elders john taylor, wilson law and john d. parker, traveling through that night and a part of the next day when, greatly wearied, they arrived at father taylor's house. elder john taylor was very dangerously ill at this time, being prostrated with fever. the message from the prophet that he desired elder taylor to accompany him as a guide to father taylor's came to him when he was in bed and too weak to be capable of much exertion. it was a task utterly beyond his strength, and to human appearance it might cost him his life if he attempted it. but joseph had sent him word that the lord would strengthen him and heal him, and he would be able to perform the journey. elder taylor believed him and prepared to start. he was so weak that he had to be lifted on his horse. the night was dark and he was not very familiar with the road, and they lost their way; but the promise of the servant of the lord to elder taylor was fulfilled. he endured the fatigue of the journey excellently and they reached his father's house safely. the prophet remained away until thursday, the 20th of october, when he returned to his family and the brethren who needed his presence and advice. in this same month a written opinion was received from justin butterfield, united states attorney for the district of illinois, in which he proved the illegality of the requisition made by the governor of missouri upon the governor of illinois for the surrender of the prophet. in the same document he showed in a very lucid manner what were the rights and privileges of the people of nauvoo, pertaining to writs of _habeas corpus_ issued from their municipal court, and the full power and authority of the city council. this opinion removes at once and forever all shadow of suspicion that the prophet was acting in a disrespectful manner toward the laws of his country. after one day at nauvoo, joseph returned to father taylor's; but in a week he was called home to find emma worse. with his presence her health was soon renewed. on sunday, the 30th of october, the saints met in worship upon a temporary floor in the temple. the prophet was expected to address them, but on that day he was so ill as to be unable to be present. two days later, while driving out with his three children and william clayton, the carriage was upset on the hillside. joseph was thrown some distance, but all of the little ones were pinioned under the shattered vehicle. as soon as he could rise he rushed to rescue his boys and found them unhurt. the escape was marvelous, and he thanked his maker therefor. the multiplicity of other business upon his hands made it impossible for joseph to continue as editor of the _times and seasons_. on the 15th day of november, 1842, he appointed apostle john taylor to that position. carlin's term as governor closed in 1842, and on the 8th day of december of that year thomas ford, his successor, delivered an inaugural address to the senate and house of representatives of the state in which he declared that the charters granted to the people of nauvoo were objectionable to other citizens of the state, and that these charters should be modified and restricted. on the next day, the 9th, hyrum smith started for springfield, with a number of other brethren, to present testimony to the governor that joseph was in illinois at the time boggs was shot, and consequently could not have been a fugitive from the justice of missouri. it was hoped by this means, to procure a recall by governor ford of the writs and proclamations issued by carlin. on the day of the departure of these brethren the prophet began personally to haul and cut wood for the poor of nauvoo; and this labor of love and charity was continued vigorously and cheerfully as opportunity permitted. about this same time he began to read german in company with apostle orson hyde. the friends of the prophet called upon governor ford at springfield on wednesday, the 14th day of december, 1842, accompanied by mr. butterfield, united states district attorney. butterfield read to the governor several papers in the case--including the affidavit of boggs, the writs and proclamation of carlin, the petition of the prophet, and also his own written opinion upon the question at issue. in reply, the governor stated that he believed the writ issued by carlin was illegal, but he hesitated to interfere with the act of his predecessor. ford on the 17th of december, directed the following letter to joseph: your petition requesting me to rescind governor carlin's proclamation and recall the writ issued against you has been received and duly considered. i submitted your case and all the papers relating thereto to the judges of the supreme court, or at least to six of them who happened to be present. they were unanimous in the opinion that the requisition from missouri was illegal and insufficient to cause your arrest, but were equally divided as to the propriety and justice of my interference with the acts of governor carlin. it being, therefore, a case of great doubt as to my power, and i not wishing even in an official station, to assume the exercise of doubtful powers, and inasmuch as you have a sure and effectual remedy in the courts, i have decided to decline interfering. i can only advise that you submit to the laws and have a judicial investigation of your rights. if it should become necessary, for this purpose, to repair to springfield, i do not believe that there will be any disposition to use illegal violence towards you, and i would feel it my duty in your case, as in the case of any other person, to protect you with any necessary amount of force from mob violence whilst asserting your rights before the courts, going to and returning. this advice was repeated in communications of the same date from justin butterfield and general adams to the prophet; as these gentlemen thought that he would be certain of discharge and protection. joseph, after a few days of deliberation and prayer, concluded to pursue the course suggested. he allowed himself to be arrested under the governor's proclamation, on the 26th day of december by general wilson law. in custody of law, and accompanied by hyrum smith, willard richards, john taylor and others, the prophet departed for springfield on tuesday, the 27th day of december. joseph and his party arrived at springfield on the afternoon of friday, december 30th; and the next morning under direction of his attorney, butterfield, he signed a petition to judge pope for a writ of _habeas corpus_. upon the brief and vigorous showing made by the lawyer the writ was granted at once; and, the prophet being there, it was served and returned to the court in one minute. bail was granted and general james adams and general wilson law signed the bonds for the prophet, in the sum of $2,000 each, monday the 2nd day of january being set for the trial. while these preliminaries were being arranged, a vast crowd was gathering in the court room curious to see the famous prophet. as joseph and his friends were passing through the building, one of the multitude observed: there goes smith the prophet, and a good-looking man he is. another said: every one that takes his part is as damned a rascal as he is. a riot would have ensued and a mob would have been raised to do violence upon the prophet and his friends, but for the vigorous exertion of marshal prentice. after the crowd was dispersed so that the prophet could get clear of the building, he walked for some distance between living walls of staring people. in company with his attorney, mr. butterfield, and elder willard richards he went to the american house to see governor ford who was sick. in the course of their conversation ford remarked: "i am not religiously minded." joseph responded: "i have no narrow creed to circumscribe my mind; therefore the sectarians do not like me." when the visit closed the governor said: "well, from reports, i had reason to think that the mormons were a peculiar people, different from other people, having horns or something of the kind; but i found that they looked like other people; indeed, i think mr. smith a very good-looking man." the interest and curiosity concerning the prophet grew more intense throughout the day, after the news of his presence became generally circulated. in the afternoon a team ran away, dashing past the state house. someone raised the cry: joseph smith, the mormon prophet, is running away! so great was the excitement occasioned by this announcement that the house of representatives adjourned on the instant, to give the members an opportunity to get into the street and participate in the supposed sensation. the next morning was sunday, the 1st day of january, 1843; when the speaker of the house visited the prophet and tendered the hall of representatives for religious service. joseph appointed apostles orson hyde and john taylor to preach to the people; and a large congregation gathered to hear the sermons and feast their eyes upon joseph smith. on monday, before going to court, joseph prophesied in the presence of judge adams that, in the name of the lord, he would not go to missouri dead or alive. a postponement was had of the case at the request of the attorney general of the state until the morning of wednesday, january 4th. during the intervening two days the prophet made many friends. he was invited to the houses of the most distinguished people, and received as much deferential attention as would have been accorded by faithful catholics to a prince of the church of rome. at nine o'clock on the morning of the day set for the trial judge pope appeared upon the bench with ten ladies by his side, who had been attracted by the novelty of the case and the fame of the petitioner. this judge pope was the father of major-general pope who, in the war of the rebellion, became so distinguished for his gallant services. an effort was made by josiah lamborn, attorney general of the state of illinois, to have the proceedings dismissed, and the prisoner remanded to the custody of the missouri officers on the ground that the court lacked jurisdiction. after the motion of lamborn had been resolutely and eloquently resisted by butterfield, the court decided that it had jurisdiction. mr. butterfield then made a strong plea for the discharge of the defendant, and proceeded to recount the enormities of these attempts upon the prophet's liberty. he said that governor reynolds had subscribed to a lie in making his demand for the prophet, as appeared from the papers, and he averred that governor carlin would not have given up his dog on such a requisition. that an attempt should be made to deliver up a man who had not been out of the state during or since the commission of the offense, was a blow at the sacred liberty of the citizen and the strength of our institutions. after reminding the court that, if the prophet's rights were wantonly trampled upon under color of law, the fate visited upon him might in turn fall upon others--even upon the judge--for the precedent would be followed; he concluded by saying: i do not think that the defendant ought, under any circumstances, be given up to missouri. it is a matter of history that he and his people have been murdered or driven from that state. if he goes there it is only to be assassinated, and he had better be sent to the gallows here. _he is an innocent and unoffending man_. the opinion of judge pope in deciding the case was very lengthy and comprehensive. it announced the discharge of the prophet, and completely annihilated the pretended grounds upon which the requisition was made from missouri and the warrant and proclamation issued in illinois. in conclusion his honor said: no case can arise demanding a more searching scrutiny into the evidence than in cases arising under this part of the constitution of the united states. it is proposed to deprive a freeman of his liberty; to deliver him into the custody of strangers; to be transported to a foreign state; to be arraigned for trial before a foreign tribunal, governed by laws unknown to him; separated from his friends, his family, and his witnesses, unknown and unknowing. had he an immaculate character, it would not avail him with strangers. such a spectacle is appalling enough to challenge the strictest analysis. the framers of the constitution were not insensible of the importance of courts possessing the confidence of the parties. they therefore provided that citizens of different states might resort to the federal courts in civil causes. how much more important that the criminal have confidence in his judge and jury. therefore, before the capias is issued, the officers should see that the case is made out to warrant it. again, boggs was shot on the 6th of may. the affidavit was made on the 25th of july following. here was time for enquiry, which would confirm into certainty, or dissipate his suspicions. he had time to collect facts to be had before a grand jury, or be incorporated in his affidavit. the court is bound to assume that this would have been the course of mr. boggs but that his suspicions were light and unsatisfactory. the affidavit is insufficient. first, because it is not positive; second, because it charges no crime; third, because it charges no crime committed in the state of missouri. therefore he did not flee from the justice of the state of missouri, nor has he taken refuge in the state of illinois. the proceedings in this affair, from the affidavit to the arrest afford, a lesson to governors and judges whose action may hereafter be invoked in cases of this character. the affidavit simply says that the affiant was shot with intent to kill; and he believes that smith was accessory before the fact to the intended murder, and is a citizen or resident of the state of illinois. it is not said who shot him, or that the person was unknown. the governor of missouri, in his demand, calls smith a fugitive from justice, charged with being accessory before the fact to an assault, with intent to kill, made by one o. p. rockwell, on lilburn w. boggs, in this state (missouri). this governor expressly refers to the affidavit as his authority for that statement. boggs, in his affidavit, does not call smith a fugitive from justice, nor does he state a fact from which the governor had a right to infer it. neither does the name of o. p. rockwell appear in the affidavit, nor does boggs say smith fled. yet the governor says he has fled to the state of illinois. but boggs only says he is a citizen or resident of the state of illinois. the governor of illinois, responding to the demand of the executive of missouri for the arrest of smith, issues his warrant for the arrest of smith, reciting that "whereas joseph smith stands charged by the affidavit of lilburn w. boggs with being accessory before the fact to an assault, with intent to kill, made by one o. p. rockwell, on lilburn w. boggs, on the night of the 6th day of may, 1842, at the county of jackson, in said state of missouri; and that the said joseph smith has fled from the justice of said state, and taken refuge in the state of illinois." those facts do not appear by the affidavit of boggs. on the contrary, it does not assert that smith was accessory to o. p. rockwell, nor that he had fled from the justice of the state of missouri, and taken refuge in the state of illinois. the court can alone regard the facts set forth in the affidavit of boggs as having any legal existence. the mis-recitals and overstatements in the requisition and warrant are not supported by oath, and cannot be received as evidence to deprive a citizen of his liberty and transport him to a foreign state for trial. for these reasons smith must be discharged. thereupon governor ford certified that there was no further cause for the arrest or detention of joseph smith by virtue of any proclamation or warrant issued by the executive of illinois; and that, since the judgment of the circuit court, all such proclamations and warrants were inoperative and void. after the conclusion of these proceedings and the settlement of matters attendant, the prophet returned to nauvoo on the afternoon of the 10th of january. the saints were delighted to welcome him safe home, and the twelve apostles issued an epistle to the saints, appointing tuesday, the 17th day of january, 1843, as a day of humiliation, fasting, praise, prayer and thanksgiving before the great god for his mercies, and supplicating for a continued outpouring of his holy spirit upon the prophet and saints. the promised joy of this festival was marred by the threats of a traitor. on the 15th of january sidney rigdon received the following letter from john c. bennett: springfield, illinois, january 10, 1843 _mr. sidney rigdon and orson pratt_: dear friends:--it is a long time since i have written to you, and i should now much desire to see you, but i leave tonight for missouri, to meet the messenger charged with the arrest of joseph smith, hyrum smith, lyman wight and others, for murder, burglary, treason, etc., etc., who will be demanded in a few days, on new indictments, found by the grand jury of a called court on the original evidence, and in relation to which a _nolle prosequi_ was entered by the district attorney. new proceedings have been gotten up on the old charges, and no _habeas corpus_ can save them. we shall try smith on the boggs case, when we get him into missouri. the war goes bravely on; and, although smith thinks he is now safe, the enemy is near, even at the door. he has awakened the wrong passenger. the governor will relinquish joseph at once on the new requisition. there is but one opinion on the case, and that is, nothing can save joseph on a new requisition and demand predicated on the old charges on the institution of new writs. he must go to missouri; but he shall not be harmed, if he is not guilty; but he is a murderer, and must suffer the penalty of the law. enough on this subject. i hope that both your kind and amiable families are well, and you will please to give them all my best respects. i hope to see you all soon. when the officer arrives, i shall be near at hand. i shall see you all again. please to write me at independence immediately. yours respectfully, john c. bennett. sidney perused the cowardly missive, and instead of warning the prophet, he gave the communication to orson pratt, but the latter at once presented it to the prophet, that he might know of the further plot against his life. orson pratt wanted no correspondence with bennett, the traitor, and had no fellowship with his works of darkness. on wednesday, the 18th day of january, 1843, joseph and emma entertained a large company of brethren and sisters at their house to celebrate the fifteenth anniversary of their wedding. chapter lv. a breathing spell--joseph's anticipation of his sacrifice--many prophecies and an important theological epoch in the early part of 1843--wrestling and other manly sports--extracts from his sermons-attack on the nauvoo charter--the lull was brief. one of the very few seasons of peace in joseph's life now dawned upon him. it was none the less appreciated because it was brief. the early part of 1843 is one of the marked epochs in the theological history of the church. the prophet, having his unrestrained liberty, was enabled to give to the saints in writings, sermons and in personal conversations, many prophecies and principles for spiritual and temporal guidance. joseph must have known that this was but the lull which precedes the fiercer outburst of the tempest, for in january, 1843, outlining some work which he designed that the twelve should perform very soon thereafter, he promised his assistance and leadership to them, with this very significant condition, upon which he placed emphasis: _"if i live."_ a few days later, on sunday, the 22nd day of january, he preached from the stand which had been erected inside the temple walls, a temporary floor having been put in that building for the purpose of holding meetings there. president wilford woodruff made a synopsis of the sermon, in which occurs the following: god almighty is my shield; and what can man do if god is my friend? _i shall not be sacrificed until my time comes; then i shall be offered freely._ the prophet recorded this same prophecy concerning his own fate in his journal, showing thereby that he recognized its weight and foresaw its fulfilment. among the many prophecies of this period was one concerning orrin p. rockwell, who had been captured, imprisoned and maltreated in missouri. there seemed no human possibility of porter rockwell's deliverance; his murder was decreed before his arrest; and no one of the brethren would be permitted to enter missouri to assist him with advice or bail, under penalty of death. and yet on the 15th day of march the prophet publicly declared: in the name of the lord jesus christ i prophecy that orrin p. rockwell will get away honorably from the missourians. in the same month of march, joseph, in company with elders willard richards and wilford woodruff, discovered in the early evening a stream of light in the southwest quarter of the heavens. its rays were in the form of a broad sword with the hilt downward; the blade was raised, pointing from the west to the southwest, at an angle of forty-five degrees, and extended nearly to the zenith. as they beheld this marvel in the sky joseph said: as sure as there is a god who sits enthroned in the heavens, and as sure as he ever spoke by me, so sure will there be a bloody war; and the flaming sword in the heavens is the certain sign thereof. two or three weeks later, he prophesied in the presence of elder orson hyde and others that a struggle in which much blood would flow would begin in south carolina, and would probably arise through the slave question. this was a repetition of the revelation which he had received and announced more than ten years earlier. a delegation of young men from new york came to see joseph at nauvoo in february, 1843, and with great respect solicited his views concerning millerism and the coming of christ, and the day of judgment, which miller had fixed for april 3, 1843. the prophet warned them that miller was in error; that before christ should come the prophecies must all be fulfilled, the sun be darkened and the moon turned to blood. a chicago paper of that time published a certificate of one hyrum reading, of ogle county, illinois, stating that he had seen the sign of the son of man; and the editor of the paper declares that joseph smith had met his match. the prophet responded that mr. reading had not seen the sign of the son of man, as foretold by jesus, neither had any man nor will any man, until after the fulfilment of the prophecies; and he declared: hear this, oh earth! the lord will not come to reign over the righteous in this world in 1848, nor until everything for the bridegroom is ready. joseph was once praying very earnestly to know the time of the coming of the savior, when he heard a voice saying: joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the son of man. therefore let this suffice and trouble me no more. in recording this divine utterance, the prophet says that he was left thus without being able to decide whether this coming referred to the millennium or to some previous appearing, or whether he should die and thus see the face of christ. joseph would have been eighty-five years old on the 23rd day of december, 1890; and he says: i believe the coming of the son of man will not be any sooner than that time. the question was proposed at a lyceum which joseph attended whether the kingdom of god was set up before the day of pentecost or not till then? the prophet's answer was recorded at some length by apostle wilford woodruff from whose synopsis the following paragraphs are taken: some say the kingdom of god was not set up until the day of pentecost, and that john did not preach the baptism of repentance for the remission of sins; but i say, in the name of the lord, that the kingdom of god was set up on the earth from the days of adam to the present time. whenever there has been a righteous man on earth unto whom god revealed his word and gave power and authority to administer in his name, and where there is a priest of god--a minister who has power and authority from god to administer in the ordinances of the gospel and officiate in the priesthood of god, there is the kingdom of god; and, in consequence of rejecting the gospel of jesus christ and the prophets whom god has sent, the judgments of god have rested upon people, cities and nations, in various ages of the world, which was the case with the cities of sodom and gomorrah, which were destroyed for rejecting the prophets. now i will give my testimony. i care not for man. i speak boldly and faithfully, and with authority. how is it with the kingdom of god? where did the kingdom of god begin? where there is no kingdom of god, there is no salvation. what constitutes the kingdom of god? where there is a prophet, a priest or a righteous man unto whom god gives his oracles, there is the kingdom of god; and where the oracles of god are not, there the kingdom of god is not. in these remarks, i have no allusion to the kingdoms of the earth. we will keep the laws of the land; we do not speak against them; we never have spoken against them; though we can scarcely mention the state of missouri and our persecutions there, but that the cry goes forth that we are guilty of treason, which is false. we speak of the kingdom of god on the earth; not the kingdoms of men. these emphatic statements show the loyal position which the prophet maintained toward his country, and the view he had concerning governments in general. the prophet gave his brethren three grand keys whereby to know whether any supernatural visitor was from god or from satan. when a messenger comes, saying he has a message from god, offer him your hand, and request him to shake hands with you. if he be an angel, he will do so, and you will feel his hand. if he be the spirit of a just man made perfect, he will come in his glory; for that is the only way he can appear. ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. if it be the devil as an angel of light, when you ask him to shake hands, he will offer you his hand, and you will not feel anything: you may therefore detect him. in the midst of these exalted labors, joseph took great delight in mingling with the brethren in manly sports. on saturday, the 28th day of january, 1843, he played a fine game of ball at nauvoo with his brethren. during the same winter some of his friends saw him teaching his little son frederick to slide upon the ice; and the prophet enjoyed the exhilaration and was as merry as a boy. on monday, the 13th day of march, 1843, joseph met william wall, the most expert wrestler of ramus, illinois, and had a friendly bout with him. he easily conquered wall who up to that time had been a champion. about the same time he had a contest at pulling sticks with justus a. morse, reputed to be the strongest man in that region. the prophet used but one hand and easily defeated morse. one evening in march, twenty-seven children were brought to a meeting to be blessed. joseph took great joy in laying his hands upon the heads of the innocent little ones, and he blessed nineteen of them himself with great fervency. he turned pale and lost his strength, and was compelled to retire, leaving the meeting and its duties to his brethren. elder jedediah m. grant inquired of him the next day concerning the cause of the strange manifestation. the prophet replied that as he blessed the little ones, it was made known to him that lucifer would exert an influence to destroy them, and he strove with all his faith to seal upon them security of their lives and virtue upon earth. so much power emanated from him into the children that he became weak. joseph referred to the case of the woman who touched the hem of the garment of jesus, by which her issue of blood was staunched, and the savior said: "somebody hath touched me; for i perceive that virtue has gone out of me." joseph told elder grant that the virtue referred to by the savior was the spirit of life; and men who exercised great faith in administering to the sick, blessing little children, and making confirmations were liable to become weakened. on monday, the 6th day of february, 1843, the prophet was elected mayor of nauvoo by unanimous vote; at the same time orson spencer, daniel h. wells, george a. smith and stephen markham were elected aldermen; and hyrum smith, john taylor, orson hyde, orson pratt, sylvester emmons, heber c. kimball, benjamin warrington, daniel spencer and brigham young were elected councilors. joseph put his accustomed vigor into his duties as chief officer of the municipality. at the first meeting of the council after the election joseph urged the necessity of relieving the city of unnecessary expenses and burdens, and warned the members against demanding pay for every little service rendered. at the same meeting it was resolved to establish markets in the city; and the prophet spoke earnestly about the regulation of prices, so that the poor should not be oppressed; that, while the farmer should have fair compensation for his products, the mechanic should also have justice in purchasing the necessaries of life. if the principles of official integrity and economy, and the principles of fair dealing and mutual protection between producers and dealers, which the prophet taught at this time, could have general acceptance and obedience throughout the world, what a wonderful stride would be taken toward the social redemption of the human race! politics would be purified--for only men of integrity and nobility of character could or would hold office. pauperism, that fruitful source of crime, would be practically unknown. public economy and private prosperity would go hand in hand. on the 2nd day of march, 1843, the house of representatives of the illinois legislature took up a bill to repeal a part of the nauvoo city charter. there was a determination on the part of the majority to push the bill to its passage; and all the protests of a few fair-minded and courageous men availed nothing. representative thomas b. owen compared the charter of nauvoo with those of other cities and showed that this bill proposed to repeal the same powers in the nauvoo charter which existed in every other charter in the state. he declared positively of his own knowledge that good order and industry characterized the "mormons," and he made no doubt that they were much abused. he protested against such a malicious and contemptible course of cowardice as that which was proposed. next day the bill was put upon its passage; and william smith of nauvoo, who was a representative in the assembly, moved an amendment to the title of the measure so that it would read--"a bill for an act to humbug the citizens of nauvoo." the motion created great sensation, in the midst of which william declared that he considered the amendment perfectly described the contents of the bill, and he was anxious that things should be called by their right names. naturally the chair decided that such an amendment, "not being respectful," was not in order, and the bill with its original title was then passed. on the 4th of march the senate considered this same measure and refused to pass it. hyrum brought information to the mayor on the evening of the 25th of march, 1843, upon which joseph issued a proclamation as follows: whereas it is reported that there now exists a band of desperadoes, bound by oaths of secrecy, under severe penalties in case any member of the combination divulges their plans of stealing and conveying properties from station to station, up and down the mississippi and other routes: and whereas it is reported that the fear of the execution of the pains and penalties of their secret oath on their persons prevents some members of said secret association (who have, through falsehood and deceit, been drawn into their snares), from divulging the same to the legally-constituted authorities of the land: know ye, therefore, that i, joseph smith, mayor of the city of nauvoo, will grant and insure protection against all personal mob violence to each and every citizen of this city who will come before me and truly make known the names of all such abominable characters as are engaged in said secret combination for stealing, or are accessory thereto, in any manner. and i respectfully solicit the co-operation of all ministers of justice in this and the neighboring states to ferret out a band of thievish outlaws from our midst. joseph was determined to protect nauvoo from plunderers without, and from thieves within, and this determination expressed in the document just quoted was so vigorously enforced that the bad elements, in self protection, combined against him. this league was one of the factors in the culminating persecutions of his life. in the beginning of april the prophet went to ramus accompanied by apostle orson hyde and william clayton, to preach to the saints there. among many important utterances contained in his sermons of that time are these: when the savior shall appear, we shall see him as he is. we shall see that he is a man like ourselves; and that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy. (john 14:2, 3.) the appearing of the father and the son, in that verse, is a _personal_ appearance; and the idea that the father and the son dwell in a man's heart is an old sectarian notion, and is false. in answer to the question, "is not the reckoning of god's time, angel's time, prophet's time, and man's time according to the planet on which they reside?" i answer, yes. but there are no angels who minister to this earth but those who do belong or have belonged to it. the angels do not reside on a planet like this earth; but they reside in the presence of god, on a globe like a sea of glass and fire, where all things for their glory are manifest--past, present and future, and are continually before the lord. the place where god resides is a great urim and thummim. this earth, in its sanctified and immortal state, will be made like unto crystal and will be a urim and thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be christ's. then the white stone mentioned in revelation 2:17, will become a urim and thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms, even all kingdoms, will be made known; and a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. the new name is the key word * * * * * * * whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection; and if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come. there is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated; and when we obtain any blessing from god, it is by obedience to that law upon which it is predicated. the father has a body of flesh and bones as tangible as man's; the son also: but the holy ghost has not a body of flesh and bones, but is a personage of spirit. were it not so, the holy ghost could not dwell in us. a man may receive the holy ghost, and it may descend upon him and not tarry with him. in may, while returning through carthage from his mission to ramus, joseph dined with stephen a. douglas, who was there holding court. after dinner, the prophet, at the request of douglas, gave a minute history of the persecutions of the saints in missouri. the judge listened attentively and pronounced unstinted condemnation upon the conduct of boggs and the other mobocrats of missouri, and declared that they ought to be punished. joseph concluded by saying that this wholesale plunder and extermination was a foul and corroding blot upon the fair fame of the republic, the very thought of which would have caused the patriotic framers of the constitution to hide their faces in sorrow and shame. he prophesied to douglas: judge, you will aspire to the presidency of the united states, and if you ever turn your hand against the latter-day saints, you will feel the weight of the hand of the almighty upon you; and you will live to see and know that i have testified the truth to you, for the conversation of this day will be with you through life. these words of the prophet to judge douglas have been fulfilled to the very letter. douglas did aspire to the presidency of the united states; he did use his influence against the latter-day saints thinking he could gain popularity by so doing; and he miserably failed. he was deserted by his own friends, and died a disappointed man. commencing on the first day of the fourteenth year of the church of jesus christ of latter-day saints, a special conference was held on the floor of the temple at nauvoo. in presenting the authorities of the church, the prophet asked the people if they were satisfied with the first presidency. "if," said he, "i have done anything to injure my standing or dishonor our religion in the sight of angels, or men, or women, i am sorry for it. i do not know that i have done anything of the kind; but if i have, come forward and tell me of it." joseph wanted the saints to feel that every officer of the church, from the president down to the least in authority, was responsible to the body of the saints, as well as to god, for his conduct; and thereby established a rule which was of great help at a later time. brigham young made the motion to sustain joseph smith as president of the whole church, and one vast sea of hands was presented, carrying the motion unanimously. at this conference apostle orson pratt remarked that a man's body changes every seven years; and joseph replied: there is no fundamental principle belonging to a human system that ever goes into another in this world or in the world to come; i care not what the theories of men are. we have the testimony that god will raise us up, and he has the power to do it. if anyone supposes that any part of our bodies, that is, the fundamental parts thereof, ever goes into another body, he is mistaken. * * * * * a special conference of the elders was convened on the 10th day of april, 1843, to ordain missionaries to go forth into the vineyards and build up churches; and one hundred and fifteen appointments were made by the united voice of the conference. on the 12th of april two large parties of saints landed at nauvoo under the charge of elders lorenzo snow, parley p. pratt and levi richards. on the day following, the emigrants and a great multitude of others assembled at the temple to listen to an address from the prophet to the new comers. he advised them concerning their temporal welfare, their means of life; and pronounced the blessings of heaven and earth upon them, inasmuch as they should keep the commandments of god. the lull in the active persecution against the prophet was soon at an end. his enemies never for an instant contemplated the relinquishment of their purpose to carry him into missouri to be assassinated. threats came to him from time to time, the low mutterings which precede the crash of a thunderbolt. he applied to the governor of iowa to recall the writs issued against him upon requisitions from missouri, so that he might visit the saints in zarahemla, basing his request upon the action taken by judge pope at springfield, which substantiated the illegality of missouri's demand. but his request was in vain, and he was obliged to risk his liberty and his life whenever duty called him to the iowa side of the river. chapter lvi. the celestial order of marriage--eternity and plurality of the covenant --the revelation written and delivered to the high council--joseph, hyrum and others obey it. every woman has the right to virtuous wifehood and maternity. this was the omnipotent design in her creation. yet how shall it be fulfilled under modern systems? clearly, the creator can make known. "when they are out of the world they neither marry nor are given in marriage," saith the revelation; therefore the tie of conjugal relation must be made here and to endure beyond the gates of death it must be fixed by an eternal covenant with the divine sanction. joseph smith's mission was all-comprehending. from the church organization, it expanded until it made known a code of moral law by which the modern world, under the light of christian truth, may achieve social redemption and be forever purified. the decree of the lord making known to the prophet the eternity and plurality of marriage, was a part of this sublime plan. it came to him little by little, as he was enabled to bear the dazzling light of celestial glory: and when eventually the full view of the holy order was permitted to him, he saw the principles of eternal progression, the laws by which the universe is filled with shining and inhabited spheres to make the infinite glory of our god. the exaltation of these visions was all that mortal man could bear; and the prophet felt that the dull, selfish world would refuse to understand the purity and promise, would refuse to undergo the earthly trials to secure the heavenly blessing, and would seek the death of such humble disciples of the savior as should embrace this principle of eternal life. even after that portion of the revelation now recorded in the _doctrine and covenants_ was made known to him, joseph did not write it for a time, although he obeyed its commands and taught it to hyrum and other faithful men, who, in prayer and humility before god, accepted and fulfilled its requirements. the revelation therefore remained the _unwritten_ law of god, established in the hearts and obeyed in the lives of some of his faithful servants, until the 12th day of july, 1843, when it was recorded, that it might remain a comfort and guide to the people after joseph and hyrum should pass away. on that day, under the prophet's dictation, and in the presence of hyrum, the revelation was written by william clayton. a copy of it was taken the next day by joseph c. kingsbury for bishop newel k. whitney. on the 12th day of august, 1843, the revelation was read before the high council and presidency of the stake of nauvoo. there were present hyrum smith, who presented the principle; william marks, charles c. rich, and austin cowles, the stake presidency; and samuel bent, william huntington, alpheus cutler, thomas grover, lewis d. wilson, david fullmer, aaron johnson, newel knight, leonard sobey, isaac allred, henry g. sherwood and samuel smith, the high council. after reading the revelation, hyrum promised his brethren that they who accepted it should be blessed and sustained in the church by the spirit of god and the confidence of the saints, and they who rejected it should fall away in their faith and power; and it was even so. to promulgate this commandment and to obey it was probably the prophet's greatest earthly trial. emma did not at first accept it; but later she became convinced of its truth and gave good women to her husband to wife as sarah of old administered to abraham. some of the prophet's brethren caused him great sorrow by teaching impurity of life under the guise of this holy principle: but their wickedness was uncovered and the church was purged of their presence. the teaching of the revelation has been a test of personal holiness. the men who have seen in this commandment a holy and exalted duty and who obeyed in meekness and purity, have lived by their faith and have come off triumphant; while those who have sought to minister to evil passions have sunk and been cast out. there is not one word in the revelation, nor was there one word in the prophet's teaching other than purity and self sacrifice. the lord said: i am the lord thy god; and i give unto you this commandment--that no man shall come unto the father but by me or by my word, which is my law, saith the lord; and everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the lord your god; for whatsoever things remain are by me, and whatsoever things are not by me, shall be shaken and destroyed. therefore, if a man marry him a wife in the world, and he marry her not by me nor by my word, and he covenant with her so long as he is in the world and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore, they are not bound by any law when they are out of the world; therefore, when they are out of the world they neither marry nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory; for these angels did not abide my law, therefore they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity; and from henceforth are not gods, but are angels of god forever and ever. and again, verily i say unto you, if a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me or by my word, which is my law, and is not sealed by the holy spirit of promise, through him whom i have anointed and appointed unto this power--then it is not valid neither of force when they are out of the world, because they are not joined by me, saith the lord; neither by my word; when they are out of the world, it cannot be received there, because the angels and the gods are appointed there, by whom they cannot pass; they cannot, therefore, inherit my glory; for my house is a house of order, saith the lord god. and again, verily i say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the holy spirit of promise, by him who is anointed, unto whom i have appointed this power, and the keys of this priesthood; and it shall be said unto them, ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths--then shall it be written in the lamb's book of life, that he shall commit no murder whereby to shed innocent blood, and if ye abide in my covenant, and commit no murder whereby to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time, and through all eternity, and shall be of full force when they are out of the world; and they shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever. then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. then shall they be gods, because they have all power, and the angels are subject unto them. verily, verily, i say unto you, except ye abide my law, ye cannot attain to this glory. for strait is the gate, and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world neither do ye know me. but if ye receive me in the world, then shall ye know me, and shall receive your exaltation, that where i am, ye shall be also. this is eternal lives, to know the only wise and true god, and jesus christ, whom he hath sent. i am he. receive ye, therefore, my law. * * * * * * * * and again, as pertaining to the law of the priesthood: if any man espouse a virgin, and desire to espouse another, and the first give her consent; and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery, for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else; and now, as pertaining to this law, verily, verily, i say unto you, i will reveal more unto you hereafter. chapter lvii. an evil quartette--reynolds, ford, bennett and owens--a new writ-joseph kidnapped at dixon and threatened with death--efforts for release on "habeas corpus"--a wrestling match--entry into nauvoo-joseph released--the kidnappers as for a mob army--independence day at nauvoo. a pitiable yielding to murderous hate was exhibited in the conduct in june, 1843, of reynolds and ford, the governors respectively of the great states of missouri and illinois. the adviser of reynolds was john c. bennett, the corrupt traitor; the adviser of ford was sam c. owens, one of the leaders of the jackson mob. on the 13th day of june, thomas reynolds, governor of the state of missouri, made a requisition upon the state of illinois for the person of joseph smith, charged with treason, on the ground that he was a fugitive from justice. to show the close communion of the quartette, reynolds, bennett, ford and owens, it is well to note that bennett and owens, before any papers were issued, made their boasts that the governors of the two states would comply with their demands, and that joseph smith would be delivered to death at the hands of his old enemies in missouri. and on the 10th of june, three days before the requisition was issued, sam owens and john c. bennett had informed governor ford by letter that joseph reynolds, sheriff of jackson county, (although the alleged offense of treason had been committed in daviess county) would be appointed by governor reynolds of missouri to receive the person of joseph smith from the officials of illinois; and they, in the same letter, instructed governor ford to appoint harmon t. wilson of hancock county, to serve the writ which they demanded ford to issue. their reason for wanting reynolds of jackson county is clear; he was known to be in sympathy with the mob there, while the officers of daviess county might have an abhorrence of murder and might refuse to be so pliant as the assassins desired. while their reason for demanding the appointment of harmon t. wilson was stated in a letter to ford by sam c. owens in the following words: dr. bennett further writes me that he has _made an arrangement_ with harmon t. wilson, of hancock county, ( carthage, seat of justice), in whose hands he wishes the writ that shall be issued by you to be put. the plan as dictated to the governors by these villains was executed. on the same day that the governor of missouri appointed reynolds to go to illinois after the person of the prophet, joseph started with emma and their children to see her sister mrs. wasson, who lived near dixon, lee county, illinois. five days later, on the 18th of june, a message was received at nauvoo from judge james adams, of springfield, from which it was learned that ford had issued the writ for joseph and that it was on the way. hyrum smith immediately sent stephen markham and william clayton on horseback, william riding joe duncan, to find and warn the prophet. these devoted men traveled two hundred and twelve miles in sixty-six hours, and found joseph between the town of dixon and wasson's place. when they told him of the danger he said: do not be alarmed, i have no fear, and shall not flee. i will find friends and the missourians cannot slay me, i tell you in the name of israel's god. wilson and reynolds had disguised themselves and proposed to be "mormon" elders, following joseph to wasson's. on the 23rd of june they reached that place while the family were at dinner and said: "we want to see brother joseph." they seized him the instant they found him and presented cocked pistols to his breast, without showing any writ or serving any process. joseph inquired: "what is the meaning of this?" and reynolds replied: "god damn you, be still, or i'll shoot you, by god." wilson joined in this awful profanity and threat, and they both struck the prophet with their pistols. he only said: kill me if you will, i am not afraid to die; and i have endured so much oppression that i am weary of life. but i am a strong man, and i could cast both of you down, if i would. if you have any legal process to serve, present it, for i am at all times subject to law and shall not offer resistance. at this time, stephen markham walked toward them and the kidnappers swore they would kill him; but he paid no attention to their threats. still bruising the prophet with their pistols and threatening every instant to kill him if he spoke, they dragged him to a wagon without, and would have driven away not permitting him to say one word to his family or to obtain his hat and coat, but stephen markham interposed he boldly seized the horses by the bits, and would not let them go until emma could run from the house with the prophet's clothing. stephen mounted a horse and started to dixon where the kidnappers also proceeded at full speed without even allowing joseph to speak to his wife or little children. the wretches had not shown any writ, nor had they told the prophet what was the charge against him. during the whole journey of eight miles to dixon they continued to strike his sides with their pistols and to swear that they would have his life. so brutal were their blows that he almost fainted, and each side was turned black and blue for a circumference of eighteen inches. at dixon they thrust him into a room at the tavern and guarded him there, while ordering fresh horses to be ready in five minutes. as stephen markham had raised an alarm at dixon and proposed to get a lawyer, reynolds once more declared his intention to shoot the prophet. joseph said: "why do you make this threat so often? if you want to shoot me, do so. i am not afraid." the continued calmness and the undaunted heroism of the prophet had their effect upon his captors; and at last they desisted from their threats, although they continued their abuse. no doubt they would have killed him but they were too cowardly. they wanted to get him into missouri where the murder could be consummated without any danger to them. the lawyers whom stephen secured for the prophet were not permitted by reynolds and wilson to consult their client; but the effect of this highhanded proceeding was to arouse the indignation of the landlord and his friends. they gathered around the hotel and told reynolds that this might be the missouri way, but it would not do for dixon, where the people were law-abiding and would not permit any man to be kidnapped and dragged away without knowing the charge against him and without an opportunity for judicial examination. as a large crowd had gathered by this time and as they threatened to take summary action against the brigands, reynolds and wilson concluded to permit a consultation with the lawyers. as soon as he could get speech with the attorneys, joseph told them that he had been taken prisoner without process, had been insulted, bruised and threatened; and that he wanted to sue out a writ of _habeas corpus_. at this reynolds swore that he would only wait half an hour. a mr. dixon who had opposed reynolds and wilson in their outrageous doings, immediately sent messengers to the master in chancery and to lawyer walker to have them come to dixon to get out a writ of _habeas corpus_. the next morning the writ was issued, returnable before judge caton of the ninth judicial circuit at ottawa and duly served upon reynolds and wilson. writs were also obtained against them for threatening the life of stephen markham, for assaults upon joseph and for false imprisonment; and these villains were soon placed in the custody of the sheriff of lee county, whereupon their demeanor became as craven as it had before been bold and threatening. in the meantime joseph had sent william clayton to nauvoo to inform hyrum of what was being done. the prophet still in captivity to reynolds and wilson, who in turn were in custody of sheriff campbell, proceeded that night to pawpaw grove, thirty-two miles on the road to ottawa. here reynolds and wilson again began to abuse their captive; but campbell came to his assistance and slept by his side that night to protect him from further assault. early the next morning the hotel was filled with citizens who wanted to see the prophet and hear him preach. fearing the effect of an address from joseph, sheriff reynolds yelled: "i want you to understand that this man is my legal prisoner, and you must disperse." this was false. no writ or other process had been served upon joseph, and he was nobody's legal prisoner. but without waiting to discuss the legal question, an old man named david town, who was lame and carried a large hickory walking stick, advanced upon reynolds and said: you damned infernal puke, we'll learn you to come here and interrupt gentlemen. sit down there, [pointing to a very low chair] and sit still. don't you open your head till general smith gets through talking. if you never learned manners in missouri, we'll teach you that gentlemen are not to be imposed upon by a nigger-driver. you cannot kidnap men here. there's a committee in this grove that will sit on your case; and, sir, it is the highest tribunal in the united states, as _from its decision there is no appeal_. reynolds was made aware that mr. town was the head of a committee, just then assembled to deal with some land speculators who had attempted to impose upon honest settlers, and he obeyed with great meekness. the prophet talked an hour and a half on the subject of marriage, which was the topic selected for him by his congregation. from that hour on his freedom commenced. learning at pawpaw grove that judge caton was absent in new york the party turned back to dixon, arriving there about 4 o'clock in the afternoon of june 25th. a return of the writ of _habeas corpus_ was made to the master in chancery, with the endorsement that the judge was absent; whereupon a new writ was issued, returnable before the nearest tribunal in the fifth judicial district authorized to hear and determine writs of _habeas corpus_, and mr. campbell, the sheriff of lee county, at once served it upon wilson and reynolds. arrangements were then made to go before judge stephen a. douglas at quincy, a distance of two hundred and sixty miles; and in the meantime, anticipating treachery, stephen markham started with a letter to the prophet's friends informing them further of his movements. this action was deemed necessary; for the whole country seemed to be swarming with men anxious to carry joseph into missouri, where, according to the free boasts of reynolds, wilson and others, his death was certain. the party in charge of the prophet proceeded toward quincy. on tuesday, the 27th of june, shortly after crossing fox river, they met seven of the prophet's friends. the brethren burst into tears at sight of joseph; and as they embraced him he spoke to his captors who, it must be remembered, had not yet shown any writ or other process and were therefore kidnappers: "i think i will not go to missouri this time, gentlemen. these are my boys." then he mounted his favorite horse, joe duncan; and the entire company proceeded to a farmhouse and made a halt. this party of the prophet's friends was under the leadership of thomas grover, and from them it was learned that elders charles c. rich and wilson law with other and larger parties were seeking the prophet to prevent his murder and abduction. reynolds and wilson shook with fear. peter w. cownover, one of the prophet's friends, said to wilson: "what is the matter with you? have you got the ague?" wilson managed to stammer, "no." reynolds asked, "is jem flack in the crowd?" someone answered: "he is not now, but you will see him tomorrow about this time." "then," said reynolds, "i am a dead man; for i know him of old." cownover told the foolish fellow not to be frightened, for no one intended to injure him. stephen markham had turned back when he met this party and was with them. he walked up to reynolds and offered his hand, when the bandit cried out: "do you meet me as a friend? i expected to be a dead man when i met you again." markham replied: "we are friends, except in law; that must have its course." at andover that night reynolds and wilson gathered a party and held a consultation. they intended to raise a company, take the prophet by force, escape from their own arrest, and run with him to the mouth of rock river, on the mississippi, where they said they had a company of men all ready to drag him into missouri and wreak vengeance upon him. but for stephen markham's vigilance they would have executed this plan, but he foiled them by putting the sheriff of lee county on his guard. on wednesday, the 28th of june, they encamped in a little grove at the head of elleston creek. while the animals were feeding, reynolds said: "no, we will go from here to the mouth of rock river and take steamboat to quincy." markham replied: "no; for we are prepared to travel and will go by land." wilson and reynolds both yelled out: "no, by god, we won't; we will never go by nauvoo alive." both drew their pistols upon markham, who turned to sheriff campbell saying: "when these men took joseph a prisoner, they took even his pocket knife. they are now prisoners of yours and i demand that their arms be seized." reynolds and wilson refused to yield their weapons; but when the sheriff threatened to call for assistance, they submitted. while on this journey and resting in a little grove of timber where the ground was well sodded, one of the lawyers for reynolds and wilson began to boast of his prowess as a wrestler. he offered to wager any sum that he could throw any man in the state of illinois at side-hold. stephen markham, a side-hold wrestler, told the lawyer that he would not contest for money but would try a bout for fun. they grappled, and the man threw markham, when a great shout arose from joseph's enemies, and they began to taunt the prophet and his friends. joseph turned to brother philemon c. merrill, a young man from nauvoo, subsequently adjutant in the mormon battalion, and later a resident of st. david, arizona, and said: "get up and throw that man." merrill was about to say that side-hold was not his game; but before he could speak the prophet commanded him in such a way that his tongue was silenced. he arose to his feet filled with the strength of a samson. merrill lifted his arms and said to the lawyer: "take your choice of sides." the man took the left side with his right arm under; when the company all declared that this was not fair, as he had a double advantage. merrill felt such confidence in the word of the prophet that it made no difference to him how much advantage his opponent took, and he allowed the hold. as they grappled joseph said: "philemon, when i count three, _throw him!_". on the instant after the word dropped from joseph's lips, merrill, with the strength of a giant, threw the lawyer over his left shoulder, and he fell striking his head upon the earth. awe fell upon the opponents of the prophet when they saw this, and there were no more challenges to wrestle during the journey. while they were lodged at a farm house near monmouth one night reynolds and wilson again plotted to raise a mob and seize joseph; but peter cownover detected them, and sheriff campbell put them under restraint, feeling that they were no longer to be trusted. on thursday, the 29th of june, another party of the prophet's friends joined him. he called james flack to his side and told him he must not injure reynolds whatever the provocation might have been; for the prophet had pledged himself to protect the missouri sheriff. the lawyers and sheriff campbell, with other civil officers, decided that the hearing upon the writ of _habeas corpus_ might lawfully be held in nauvoo, and they desired to go there rather than to quincy; so the party turned in that direction. this occasioned great joy to joseph. his bruises were forgotten, and that night when they reached the house of michael crane, on honey creek, he sprang from the buggy, walked up to the fence, and leaped over without touching it. a messenger had carried the news of the homecoming to nauvoo, and on friday, june the 30th, a joyous cavalcade went out to meet the prophet. the meeting between joseph and hyrum was most touching. joseph had just passed through one of the many perils of his life, but one of the few which hyrum did not share; and his return caused hyrum to weep for joy as he took the prophet in his arms. the spectacle of the entry into nauvoo was most imposing, for the delighted people sang for joy and made such demonstration of love and gladness in joseph's behalf, that the lawyers and officers from dixon were charmed and deeply impressed. after they were within the city the multitude seemed unwilling to disperse, but joseph said to them: i am out of the power of the missourians again, thank god; and thank you all for your kindness and love. i bless you in the name of jesus christ. i shall address you in the grove, near the temple, at 4 o'clock this afternoon. a feast had been prepared at joseph's house, and there he went--still in the hands of his captors, reynolds and wilson, who were the prisoners of sheriff campbell of lee county; and all of these with about fifty of the prophet's friends sat at his table. the place of honor was given to reynolds and wilson who were waited upon by emma with as much courtesy as could have been bestowed upon a beloved guest. this kindness heaped coals of fire on their heads, for they remembered the time when they had dragged the prophet from the side of his wife and little ones and had refused to permit him to say farewell. under advice of the lawyers, joseph with his captors was brought before the municipal court at nauvoo, and all the writs and other papers were filed there. the case was heard upon its merits, and the prophet was discharged. the lawyers concurred that in all the transactions since the day of his arrest joseph had held himself amendable to the law and its officers; and that the decision of the municipal court of nauvoo was not only legal and just but was within the power of this tribunal under the city charter. but before the actual hearing began in the municipal court, reynolds and wilson in company with lawyer davis, of carthage, started for that place threatening to raise a mob with which to drag joseph from nauvoo. desiring a larger force than they could readily command at carthage, they applied to governor ford for the state militia. but the governor sent a trusted messenger to nauvoo to obtain evidence concerning the seizure of the prophet and his discharge on the writ of _habeas corpus_; and this gentleman secured a copy of all the papers and evidence in the case. prominent citizens of lee county added their affidavits; and several gentlemen went up to springfield to represent the matter fairly to his excellency. whatever ford's motive may have been--whether a desire to make political capital for his party with influential men who took the side of the saints in this question, or whether he had fear that he would lose his personal prestige by precipitating the unlawful strife--he took the only proper course; and after long consideration, and upon the presentation of his trusted messenger, he refused to order out the militia, and so reported to sheriff reynolds and governor reynolds of missouri. the position which ford assumed was that no resistance had been made to any writ issued by the state of illinois, and therefore that illinois had neither right nor interest in the matter. on the 2nd and 3rd days of july parties returned who had been out from nauvoo searching for the prophet. one party had gone up the river on the little steamer _maid of iowa_, under command of dan jones, and had passed through a very adventurous voyage. this company was accompanied by apostle john taylor. another party, under the leadership of general charles c. rich, had traveled five hundred miles on horseback in seven days. they were all delighted to find the prophet safe at home; and he blessed them for their love and devotion to him. at a special conference, on monday, the 3rd day of july, a large number of elders were called to go into the different counties of illinois, to preach the gospel and convey correct information to the people of the state concerning the prophet's arrest and his discharge from custody. on the 4th day of july about fifteen thousand people congregated at the grove near the temple, among them being about one thousand ladies and gentlemen from st. louis, quincy and burlington, who listened attentively to orations and speeches. in the course of the address which he delivered, the prophet spoke a few words in relation to his own arrest, in which he defended himself to the satisfaction of the vast multitude, both saints and visitors: i never spent more than six months in missouri, except while in prison. while i was free in that state, i was at work for the support of my family. i was never a prisoner of war during my stay, for i had nothing to do with war. i never took a pistol, gun, or sword; and the most that has been said on this subject by the missourians is false. i have been willing to go before any governor, judge or tribunal where justice would be done, and have the subject investigated. i could not have committed treason in that state while i resided there, for treason against missouri consists in levying war against the state or adhering to her enemies. missouri was at peace, and had no enemy that i could adhere to, had i been disposed; and i did not make war, and no command or authority, either civil or military, but only in spiritual matters as a minister of the gospel. chapter lviii. growth of nauvoo--the mansion--sidney rigdon's recreancy--mobocratic conventions at carthage--inciting the missourians to kidnap--the prophet checks a bombastic politician--appeals for redress--joy on a christmas day--orrin porter rockwell back from missouri. when the prophet once more saw one hour of security in nauvoo, he recorded the fact that he had been subjected in his time to thirty-eight suits against his person and property. not one of these was just. they were all incited for the purpose of vexing and despoiling him, and by the satanic power that had sought to shed the blood of prophets and holy men through all ages. but he was compensated and filled with joy to see the progress of nauvoo. from the states in this country and from the lands across the sea, faithful saints were gathering by tens, and hundreds, and thousands. homes were being built and factories were projected; the walls of the temple were rising in grandeur, uplifting the souls of the saints with hope that they would soon minister in the holy ordinances for their living and their dead; and all that was wanted to insure the dominion of peace was the cessation of the wicked assaults upon the prophet and his friends. on the last of august joseph and his family moved into the nauvoo mansion. it was his intention to support this place as a home for all visitors who should come up to zion seeking to know the glory of god. such hospitality was no new thing for the prophet to bestow. his home, whenever he had one, had always been open to saints and to strangers. it had been a resting place for thousands; and many times his family had gone without food, after giving their last morsel to the poor wayfarers. the mansion was a place in which such hospitality as the prophet loved could well be extended. with these facilities to entertain company, joseph soon found his resources exhausted. but for the persecutions and robberies which he had suffered he might have continued to dispense his bounties with generous hand; but now he was compelled to have the mansion opened as a hotel, at first under his own direction, but a little later it was leased for that purpose to ebenezer robinson, the prophet only retaining two or three rooms for his personal use. joseph's mother lived with him at this time. among the saddest afflictions of the prophet's closing hours was the recreancy of sidney rigdon. as early as august, 1843, joseph had solemnly withdrawn his fellowship from sidney, and had refused to acknowledge him longer as a counselor--unless the charge could satisfactorily be refuted that he was in league with the prophet's enemies to betray him and give him up to death in missouri. this was not the only ground for complaint. sidney was charged with an alliance with dishonest persons to deal fraudulently against the innocent and unwary. at a special conference begun in nauvoo on the 6th of october, examination was made of the statements against president rigdon. the prophet recalled the many times that he had borne with sidney's failings, having forgiven him again and again; and that now sidney had ceased altogether to be useful and devoted, and joseph lacked entire confidence in his integrity. filled with mercy, hyrum desired that one more trial should be given to elder rigdon, and upon his motion sidney was sustained. the prophet arose and said: i have thrown him off my shoulders, and you have again put him on me. you may carry him, but i will not. subsequent events clearly showed how truly the prophet had judged of the man who was once his friend and counselor, but had now lost faith and power in the gospel. assaults from without were threatened, with violence constantly augmenting. in august some of the brethren who were elected to county offices went to carthage to give bonds and take the official oath. while these men were before the court, a rabble consisting of constable harmon t. wilson and about fifteen others came in armed with hickory clubs, knives and pistols, and swore that the bonds should not be approved nor the men from nauvoo inducted into office; if they were, blood would be spilled; and the mob pledged their words, honor and reputation, not only to keep these men out of office, but to put down the "mormons." after some delay, the rabble withdrew to convene a mob meeting, and the bonds were approved by the court. this mob secured a convention at the courthouse on the 19th of august and appointed a committee to draft resolutions concerning the saints; and at an adjourned meeting held on the 6th of september, 1843, a most vindictive tirade, filled with lies and threats, was presented and accepted under the name of preamble and resolutions. these mobocrats pledged themselves in the most determined manner to give aid in the capture of joseph if he were demanded again, and threatened signal and summary vengeance upon the saints in case of a collision. all the office-seekers were warned that the influence of the mobocrats would be withdrawn from them if they sought support at nauvoo. this action was designed to comfort the missourians and to incite them to further efforts; and also to warn the office-holders and office-seekers of the state of illinois not to extend any help to joseph and his people in case of an attack upon them. the sole causes of the movements, in addition to the falsehoods of reynolds and wilson, who felt chagrined at their failure to drag the prophet to his death as they had threatened, was that the people were increasing, nauvoo was becoming a beautiful city, and joseph smith, the prophet of god and head of the community, was the object of sectarian and apostate jealousy and political hate. joseph wrote to the governor concerning the threatened movements against the saints, but received no satisfaction. the promise of the hancock county mob and the quiescence of the governor of illinois gave license and promise of support to the people of missouri in the commission of further outrages. in november, daniel avery and his son philander were kidnapped from hancock county, by a company of missourians, and imprisoned and threatened with death for the purpose of extorting false statements from them upon which prosecutions could be based against the citizens of nauvoo. a man named elliot of carthage, who had assisted the kidnappers, was arrested and brought before a court at nauvoo for examination. no attempt was made to inflict punishment upon him; the evidence clearly showed his guilt, and he was bound over to the circuit court at carthage. this same elliot had sworn to have the prophet's life, and complaint was lodged against him for threatening to kill. elliot was alone and defenseless; and when the prophet saw the man's fear and helplessness, he obtained a withdrawal of the charge, paid the costs himself, and invited elliot to his own home to be fed and lodged. writs for the other persons engaged in the avery kidnapping were issued, but an armed mob congregated to prevent the service of process. a party of the mob went to the house of david holman near ramus, and in his absence plundered it of provisions and then burned it to the ground, leaving himself and family shelterless in the bleak winter. an attack was threatened upon nauvoo by gathering mobs from missouri and illinois; and in view of this danger the nauvoo legion was ordered to be kept in readiness to repel unlawful assaults. the vindictive and lawless character of the mob which menaced the city is shown by the statement of amos chase, who heard the following conversation between a spectator and the rabble: "what will you do if the governor refuses to sanction your course?" "damn the governor! if he opens his head we will punch a hole through him! he dare not speak! we will serve him the same sauce we will the mormons." and their cowardly character is shown by the experience of nelson judd. a man called on brother judd at nauvoo and said he wanted to sell him some wood at a little distance down the river. nelson went with the man and when they came into the woods two men on horseback attempted to kidnap him. he avoided them and they drew their pistols and fired, but without effect. judd then coolly said: "now it is my turn." putting his hand into his pocket as though to draw a pistol, he looked fiercely at the bandits, and they fled shrieking with terror. nelson had no weapon with him except his bravery and innocence, and he walked home laughing at the ruffians. at a meeting of the city council in december, 1843, the subject of the menace to the city and the mayor was under consideration, and joseph said among other things: i am exposed to far greater danger from traitors among ourselves than from enemies without, although my life has been sought for many years by the civil and military authorities, priests and people of missouri; and if i can escape from the ungrateful treachery of assassins, i can live as _caesar might have lived, were it not for a right-hand brutus_. i have had pretended friends betray me. all the enemies upon the face of the earth may roar and exert all their power to bring about my death, but they can accomplish nothing, unless some who are among us, who have enjoyed our society, have been with us in our councils, participated in our confidence, taken us by the hand, called us brother, saluted us with a kiss, join with our enemies, turn our virtues into faults, and, by falsehood and deceit, stir up their wrath and indignation against us, and bring their united vengeance upon our heads. all the hue and cry of the chief priests and elders against the savior could not bring down the wrath of the jewish nation upon his head, and thereby cause the crucifixion of the son of god, until judas said unto them: "whomsoever i shall kiss he is the man: hold him fast." judas was one of the twelve apostles, even their treasurer, and dipped with their master in the dish, and through his treachery the crucifixion was brought about; and _we have a judas in our midst_. james arlington bennett, a lawyer, journalist and politician of new york, had been attracted by the prophet's fame and character. mr. bennett had ambition to run for office in the state of illinois, and he wrote a very complimentary letter to joseph, in which he spoke of the boldness of the prophet's plans and measures; and that he, bennett, would yet run for high office in illinois, and would give the prophet his best services; intimated that he would like to become joseph's right-hand man, since "mahomet had his right-hand man"; and he declared that his mind was of so mathematical and philosophical a cast that divinity made an impression upon him. to this bombastic letter the prophet replied with such incisive vigor that must have taught mr. bennett a lesson: you say, "the boldness of my plans and measures, together with their unparalleled success so far, are calculated to throw a charm over my whole being, and to point me out as the most extraordinary man of the present age."_the boldness of my plans and measures_ can readily be tested by the touchstone of all schemes, systems, projects and adventures--_truth_, for truth is a matter of fact; and the fact is, that by the power of god i translated the book of mormon from hieroglyphics, the knowledge of which was lost to the world; in which wonderful event i stood alone, an unlearned youth, to combat the worldly wisdom and multiplied ignorance of eighteen centuries with a new revelation, which (if they would receive the everlasting gospel) would open the eyes of more than eight hundred millions of people, and make "plain the old paths," wherein, if a man walk in all the ordinances of god blameless, he shall inherit eternal life; and jesus christ, who was, and is, and is to come, has borne me safely over every snare and plan, laid in secret or openly, through priestly hypocrisy, sectarian prejudice, popular philosophy, executive power, or law-defying mobocracy, to destroy me. if, then, the hand of god, in all these things that i have accomplished towards the salvation of a priest-ridden generation, in the short space of twelve years through the boldness of the plan of preaching the gospel, and the boldness of the means of declaring repentance and baptism for the remission of sins, and a reception of the holy ghost, by laying on of the hands, agreeably to the authority of the priesthood, and the still more bold measures of receiving direct revelation from god, through the comforter, as promised, and by which means all holy men, from ancient times till now, have spoken and revealed the will of god to men, with the consequent "success" of the gathering of the saints, throws any "charm" around my being, and "points me out as the most extraordinary man of the age," it demonstrates the fact, that truth is mighty, and must prevail; and that one man empowered from jehovah has more influence with the children of the kingdom than eight hundred millions led by the precepts of men. god exalts the humble and debases the haughty. * * * * * the summit of your future fame seems to be hid in the political policy of a "mathematical problem" for the chief magistracy of this state, which, i suppose, might be solved by "double position," where the _errors_ of the _supposition_ are used to produce a true answer. but, sir, when i leave the dignity and honor i received from heaven to hoist a man into power through the aid of my friends where the evil and designing, after the object has been accomplished, can look up the clemency intended as a reciprocation for such favors, and where the wicked and unprincipled, as a matter of course, would seize the opportunity to flintify the hearts of the nation against me for dabbling at a sly game in politics; verily, i say, when i leave the dignity and honor of heaven to gratify the ambition and vanity of man or men, may my power cease, like the strength of samson, when he was shorn of his locks, while asleep in the lap of delilah! truly said the savior, "cast not your pearls before swine, lest they trample them under their feet, and turn again and rend you." shall i, who have witnessed the visions of eternity, and beheld the glories of the mansions of bliss, and the regions and misery of the damned, shall i turn to be a judas? shall i, who have heard the voice of god, and communed with angels, and spake, as moved by the holy ghost, for the renewal of the everlasting covenant and for the gathering of israel in the last days, shall i worm myself into a political hypocrite? shall i who hold the keys of the last kingdom, in which is the dispensation of the fulness of all things spoken by the mouths of all the holy prophets since the world began, under the sealing power of the melchizedek priesthood--shall i stoop from the sublime authority of almighty god to be handled as a monkey's catspaw, and pettify myself into a clown to act the farce of political demagoguery? no, verily no! the whole earth shall bear me witness, that i, like the towering rock in the midst of the ocean, which has withstood the mighty surges of the warring waves for centuries, _am impregnable_, and am a faithful friend to virtue, and a fearless foe to vice; no odds, whether the former was sold as a pearl in asia or hid as a gem in america, and the latter dazzles in palaces or glitters among the tombs. i combat the errors of ages; i meet the violence of mobs; i cope with illegal proceedings from executive authority; i cut the gordian knot of powers; and i solve mathematical problems of universities _with truth--diamond truth; and god is my "right-hand man."_ in december memorials were prepared and sent to congress supplicating for a redress of the wrongs inflicted upon the saints in missouri and for protection against further plundering. this seemed necessary, for the governor of illinois had practically confessed the helplessness of the state to prevent the infliction of additional wrongs upon this longsuffering people. the memorials were signed by the citizens of hancock county and the city council of nauvoo; they were truthful and eloquent; and they were of as little avail as other appeals for justice made by the people of god in this and other ages. several of the elders wrote addresses to their native states, setting forth with the vigor of truth the wrongs and oppressions which had been inflicted upon them by missouri. joseph wrote a stirring appeal to the people--the green mountain boys--of his native state of vermont. after sketching the great wrongs which the people had endured, the prophet says: must we, because we believe in the fullness of the gospel of jesus christ, the administration of angels and the communion of the holy ghost, like the prophets and apostles of old,--must we be mobbed with impunity, be exiled from our habitations and property without remedy, murdered without mercy, and government find the weapons and pay the vagabonds for doing the jobs, and give them the plunder into the bargain? must we, because we believe in enjoying the constitutional privilege and right of worshiping almighty god according to the dictates of our own consciences, and because we believe in repentance, and baptism for the remission of sins, the gift of the holy ghost by the laying on of hands, the resurrection of the dead, the millennium, the day of judgment and the book of mormon as the history of the aborigines of this continent,--must we be expelled from the institutions of our country, the rights of citizenship, and the graves of our friends and brethren, and the government lock the gate of humanity and shut the door of redress against us? if so, farewell freedom! adieu to personal safety! and let the red hot wrath of an offended god purify the nation of such sinks of corruption; for that realm is hurrying to ruin where vice has the power to expel virtue. my father, who stood several times in the battles of the american revolution, till his companions in arms had been shot dead at his feet, was forced from his home in far west, missouri, by those civilized or satanized savages, in the dreary season of winter, to seek a shelter in another state; and the vicissitudes and sufferings consequent to his flight brought his honored gray head to the grave a few months after. * * * * * * * * * i appeal to the "green mountain boys" of my native state to rise in the majesty of virtuous freemen, and by all honorable means help to bring missouri to the bar of justice. if there is one whisper from the spirit of an ethan allen, or a gleam from the shade of a general stark, let it mingle with our sense of honor and fire our bosoms for the cause of suffering innocence, for the reputation of our disgraced country, and for the glory of god; and may all the earth bear me witness, if missouri--blood-stained missouri, escapes the due demerit of her crimes--the vengeance she so justly deserves, that vermont is a hypocrite, a _coward_, and this nation the hot-bed of political demagogues. i make this appeal to the sons of liberty of my native state for help to frustrate the wicked designs of sinful men. i make it to hush the violence of mobs. i make it to cope with the unhallowed influence of wicked men in high places. i make it to resent the insult and injury made to an innocent, unoffending people, by a lawless ruffian state. i make it to obtain justice where law is put at defiance. i make it to wipe off the stain of blood from our nation's escutcheon. i make it to show presidents, governors and rulers prudence. i make it to fill honorable men with discretion. i make it to teach senators wisdom. i make it to teach judges justice. i make it to point clergymen to the path of virtue. and i make it to turn the hearts of this nation to the truth and realities of pure and undefiled religion, that they may escape the perdition of ungodly men: and jesus christ, the son of god, is my great counselor. on christmas morning, 1843, joseph and hyrum were roused from their slumbers by the hymn of a choir singing, "mortals, awake! with angels join." the choir was composed of a widow named lettice rushton and her children and neighbors; and their sweet voices and the noble sentiments of the hymn thrilled the souls of the prophet and patriarch into gladness and thanksgiving. joseph blessed the singers and thanked his heavenly father for the visit. hyrum said that he thought at first that a cohort of angels had descended, for the music had such a heavenly effect upon his soul. it was the last christmas carol that joseph and hyrum heard in this life. before another year had passed these two grand mortals had passed into the slumber of death, to awake with immortality upon them and to join with the choir invisible. on the night of the same day another joy came to joseph. he was entertaining a company of friends at his house when the festivities were interrupted by a man who came unbidden to the feast. his hair was long and fell over his face and upon his shoulders. he seemed a stranger to all and yet acted boldly and confidently as if at home. the company thought he was a missourian and he would have been ejected, but the prophet came and looked him fairly in the face and discovered to his great joy that it was his long-tried and persecuted friend orrin porter rockwell who, in fulfillment of the prediction of joseph, had come away honorably from missouri. orrin was gladly welcomed then to the banquet, and the prophet listened to the recital of his adventures. after going to the east in 1842 and remaining some months, rockwell determined to return to his home in nauvoo, not desiring perpetual exile. at st. louis he was captured and thrown into jail. iron hobbles and manacles were fastened upon him and he was carried to independence. he was dragged from place to place, from court to court, tortured, threatened, starved, and all without any legal or just charge against him. not the remotest connection could be traced between him and the attempt upon boggs' life. he had not been seen in the entire state of missouri during the year in which that event took place. no court from very shame could hold him on this monstrous charge, but when it failed others were concocted; and in the meantime several mob parties attempted to take his life as he was dragged to and fro in custody. after repeated solicitations he induced joseph reynolds, the sheriff of jackson, to write to bishop whitney at nauvoo, and this is the communication which that officer of law forwarded: independence, missouri april 7th, 1843 sir:--at the request of orrin porter rockwell, who is now confined in our jail, i write you a few lines concerning his affairs. he is held to bail in the sum of $5,000, and wishes some of his friends to bail him out. he also wishes some friend to bring his clothes to him. he is in good health and pretty good spirits. my own opinion is, after conversing with several persons here, that it would not be safe for any of mr. rockwell's friends to come here, notwithstanding i have written the above at his request; neither do i think bail would be taken (unless it was some responsible person well known here as a resident of this state). any letter to mr. rockwell, (post paid) with authority expressed on the back for me to open it, will be handed to him without delay. in the meantime he will be humanely treated and dealt with kindly, until discharged by due course of law. yours, etc., j. h. reynolds from orrin's own narrative of his experience the following paragraphs are taken: when i was put in independence jail, i was again ironed hand and foot, and put in the dungeon, in which condition i remained about two months. during this time, joseph h. reynolds, the sheriff, told me he was going to arrest joseph smith, and they had received letters from nauvoo which satisfied them that joseph smith had unlimited confidence in me, that i was capable of toling him in a carriage or on horseback anywhere that i pleased; and if i would only tole him out by riding or any other way, so that they could apprehend him, i might please myself whether i stayed in illinois or came back to missouri; they would protect me, and any pile that i would name the citizens of jackson county would donate, club together and raise, and that i should never suffer for want afterwards: "you only deliver joe smith into our hands, and name your pile." i replied--"i will see you all damned first, and then i won't." about the time that joseph was arrested by reynolds at dixon, i knowing that they were after him, and no means under heaven of giving him any information, my anxiety became so intense upon the subject, knowing their determination to kill him, that my flesh twitched on my bones. i could not help it; twitch it would. while undergoing this sensation, i heard a dove alight on the window in the upper room of the jail, and commence cooing, and then went off. in a short time he came back to the window, where a pane was broken; he crept through the bars of iron, which were about two and a half inches apart. i saw it fly round the trapdoor several times; it did not alight, but continued cooing until it crept through the bars again, and flew out through the broken window. i relate this, as it was the only occurrence of the kind that happened during my long and weary imprisonment; but it proved a comfort to me; the twitching of my flesh ceased, and i was fully satisfied from that moment that they would not get joseph into missouri and that i should regain my freedom. from the best estimates that can be made, it was at the time when joseph was in the custody of reynolds. in a few days afterwards sheriff reynolds came into the jail and told me that he had made a failure in the arrest of joseph. at last, finding that no charge could be maintained against the prisoner, and that he could not be bribed or cajoled, or driven into a traitorous act, he was turned loose to find his way on foot across the state of missouri, which swarmed with enemies. he was marvelously preserved from dangers which encompassed his path, and reached nauvoo as much to joseph's joy as to his own. the prophet must have compared the fidelity of this unpretending but loyal man with the selfish and traitorous action of some men upon whom benefits and confidences had been showered. chapter lix. joseph smith for president of the united states--an inspired candidate --his views of the powers and policy of the general government--how the country could have saved the carnage of war. for president of the united states: joseph smith, of illinois. this was the announcement made to the world in the opening of 1844, from nauvoo. at a political meeting held there on the 29th day of january, joseph was nominated and on the 17th day of may, at a state convention held in the same place the nomination was sustained. such a candidacy was not assumed at such a time without careful and lengthy deliberation. its purpose was less to secure political fame or elevation for the prophet, than to bring his patriotic and statesmanlike ideas before the world, and to force the sufferings of the saints upon the attention of the thinking men throughout the land. joseph's views of government, its powers and duties, his knowledge of the steps by which the nation could retrace its way from the gulf into which it was being plunged, were far in advance of his time. the recreancy and the moral cowardice of many of the public men in the republic who were aspirants for that high station, called for some rebuke; for many of them were deliberately precipitating the evils which soon deluged the land with blood, and others through fear were skulking from the face of this danger. it was time for a declaration of truth from a man who not only had the prophetic foresight but who had the courage to declare for justice. viewed from the standpoint of politicians, the candidacy of the prophet was hopeless in 1844. what it might have been if he had lived and it had been renewed at a later time, when the best minds of the nation could have grasped and advocated the noble principles which he enunciated, and thinking men throughout the length and breadth of the land could have seen that this was the way of all others for escape from war, let the student of history decide. certain it is, that had joseph smith been elected president of the united states and been sustained by congress in his policy, this land would have been spared the desolating woe which filled its hamlets and fields with carnage and its homes with sobbing widows and orphans. from this same state of illinois a backwoodsman came sixteen years later to settle the national dispute and save the union by the stern arbitrament of the sword, for by this time the paltering politicians of the schools were by the mighty voice of the people set aside. this man, raised up by providence for the task, and with the courage to do, was the nation's support and rescuer in 1861-65. but had the nation accepted joseph smith, with the views which he proclaimed and with the divine prescience upon him, he would have proved, in 1845-49, the republic's savior. peaceful methods would have prevailed, and columbia would have been spared the most bloody and costly civil war of which profane history gives any account. looking back upon that time of the war after nearly a generation has past, men are prone to think less of the agonies of the strife; they begin to feel that it was necessary; to feel that the republic is stronger because cemented by the blood of brother who fell under brother's hand and by the tears of the widow and the fatherless. to sense the full beneficence which joseph smith might have wrought, let the patriot project his mind into the future and think if peril impended today how much better to save the country and the constitution by heroic statesmanship than by military valor. the sentiment which permitted the persecutions in missouri and illinois to go unchecked and unredressed was rapidly ripening for the greater strife. joseph saw this. when he permitted his name to be used he said to his friends: i would not have suffered my name to have been used by my friends on anywise as president of the united states or candidate for that office, if i and my friends could have had the privilege of enjoying our religious and civil rights as american citizens, even those rights which the constitution guarantees unto all her citizens alike. but this we as a people have been denied from the beginning. persecution has rolled upon our heads from time to time from portions of the united states, like peals of thunder, because of our religion; and no portion of the government as yet has stepped forward for our relief. and under view of these things, i feel it to be my right and privilege to obtain what influence and power i can, lawfully, in the united states, for the protection of injured innocence; and if i lose my life in a good cause, i am willing to be sacrificed on the altar of virtue, righteousness and truth, in maintaining the laws and constitution of the united states, if need be, for the general good of mankind. joseph had not allowed this candidacy to be announced until every effort had been made to impress the leading politicians of the day with a sense of national peril and with recognition of the means by which overhanging disaster might be dissipated. late in 1843 and in the opening of 1844, he held correspondence with clay, calhoun, van buren, cass and others, in which his own courage and exalted ideas of government come in contradistinction to the sycophantic and excessive caution of time-serving politicians. he hit calhoun, the champion of states rights, on a tender spot, and used the woes of the saints for an illustration when he said: your second paragraph leaves you naked before yourself, like a likeness in a mirror, when you say that "according to your _view_, the federal government is one of limited and specific powers," and has no jurisdiction in the case of the mormons. so then a state can at any time expel any portion of her citizens with impunity, and, in the language of mr. van buren, frosted over with your gracious "_views of the case_," though the cause is ever so just, government can do nothing for them, because it has no power. go on, then, missouri, after another set of inhabitants (as the latter-day saints did) have entered some two or three hundred thousand dollars, worth of land, and made extensive improvements thereon; go on, then, i say, banish the occupants or owners, or kill them, as the mobbers did many of the latter-day saints, and take their land and property as spoil; and let the legislature, as in the case of the mormons, appropriate a couple of hundred thousand dollars to pay the mob for doing that job; for the renowned senator from south carolina, mr. j. c. calhoun, says the powers of the federal government are _so specific and limited that it has no jurisdiction of the case!_ o ye people who groan under the oppression of tyrants! ye exiled poles, who have felt the iron hand of russian grasp!--ye poor and unfortunate among all nations! come to the asylum of the oppressed; buy ye lands of the general government; pay in your money to the treasury to strengthen the army and the navy; worship god according to the dictates of your own consciences; pay in your taxes to support the great heads of a glorious nation; but remember, a _'sovereign state'_ is so much more powerful than the united states, the parent government, that it can exile you at pleasure, mob you with impunity, confiscate your lands and property, have the legislature sanction it,--yea, even murder you as an edict of an emperor, _and it does no wrong_; for the noble senator of south carolina says the power of the federal government is _so limited and specific, that it has no jurisdiction of the case_. what think ye of_ imperium in imperio?_ and to clay he said: true greatness never wavers; but when the missouri compromise was entered into by you for the benefit of slavery, there was a shrinkage of western honor. soon after his nomination was promulgated, he wrote an address to the american people containing his views of the powers and policy of the government of the united states. it was something new in the way of political platforms. ignoring the evasions and the platitudes with which the scheming and shifting talk of the day was burdened, he uttered burning words of patriotism and statesmanship upon the issues which were then paramount in the land. with the acceptance of his plans, the slave question might have been settled without the effusion of blood and at an expense infinitely less than that of war; and rebellion in any state might have been instantly crushed under the national heel. the following paragraphs are from his address: born in a land of liberty, and breathing an air uncorrupted with the sirocco of barbarous climes, i ever feel a double anxiety for the happiness of all men, both in time and in eternity. my cogitations, like daniel's, have for a long time troubled me, when i viewed the condition of men throughout the world, and more especially in this boasted realm, where the declaration of independence "holds these truths to be self-evident, that all men are created equal; that they are endowed by their creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness;" but at the same time some two or three millions of people are held as slaves for life, because the spirit of them is covered with a darker skin than ours; and hundreds of our own kindred for an infraction, or supposed infraction, of some overwise statute, have to be incarcerated in dungeon glooms, or suffer the more moral penitentiary gravitation of mercy in a nutshell, while the duelist, the debauchee, and the defaulter for millions and other criminals, take the uppermost rooms at feasts, or, like the bird of passage, find a more congenial clime by flight. the wisdom which ought to characterize the freest, wisest and most noble nation of the nineteenth century, should, like the sun in its meridian splendor, warm every object beneath its rays; and in main efforts of her officers, who are nothing more or less than the servants of the people, ought to be directed to ameliorate the condition of all, black or white, bond or free; for the best of books says, god "hath made of one blood all nations of men for to dwell on all the face of the earth." our common country presents to all men the same advantages, the same facilities, the same prospects, the same honors, and the same rewards; and without hypocrisy, the constitution, when it says, "_we, the people_ of the united states in order to form a more perfect union, establish justice, ensure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity, do ordain and establish this constitution for the united states of america," meant just what it said without reference to color or condition, _ad infinitum_. the aspirations and expectations of a virtuous people, environed with so wise, so liberal, so deep, so broad, and so high a character of _equal rights_ as appears in said constitution, ought to be treated by those to whom the administration of the laws is entrusted with as much sanctity as the prayers of the saints are treated in heaven, that love, confidence and union, like the sun, moon and stars, should bear witness, (for ever singing as they shine.) the hand that made us is divine! unity is power; and when i reflect on the importance of it to the stability of all governments, i am astounded at the silly moves of persons and parties to foment discord in order to ride into power on the current of popular excitement; nor am i less surprised at the stretches of power or restrictions of right which too often appear as acts of legislators to pave the way to some favorite political scheme as destitute of intrinsic merit as a wolf's heart is of the milk of human kindness. * * * * * * * now, o people! people! turn unto the lord and live, and reform this nation. frustrate the designs of wicked men. reduce congress at least two-thirds. two senators from a state and two members to a million of population will do more business than the army that now occupy the halls of the national legislature. pay them two dollars and their board per diem (except sundays). that is more than the farmer gets, and he lives honestly. curtail the officers of the government in pay, number and power; for the philistine lords have shorn our nation of its goodly locks in the lap of delilah. * * * * * * * advise your legislators, when they make laws for larceny, burglary, or any felony, to make the penalty applicable to work upon roads, public works, or any place where the culprit can be taught more wisdom and more virtue, and become more enlightened. rigor and seclusion will never do as much to reform the propensities of men as reason and friendship. murder only can claim confinement or death. let the penitentiaries be turned into seminaries of learning, where intelligence, like the angels of heaven, would banish such fragments of barbarism. imprisonment for debt is a meaner practice than the savage tolerates, with all his ferocity. _amor vincit omnia_. petition, also, ye goodly inhabitants of the slave states, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, infamy and shame. pray congress to pay every man a reasonable price for his slaves out of the surplus revenue arising from the sale of public lands and from the deduction of pay from the members of congress. break off the shackles from the poor black man, and hire him to labor like other human beings; for "an hour of virtuous liberty on earth is worth a whole eternity of bondage." abolish the practice in the army and navy of trying men by court-martial for desertion. if a soldier or marine runs away, send him his wages, with this instruction, that _his country will never trust him again; he has forfeited his honor._ make honor the standard with all men. be sure that good is rendered for evil in all cases, and the whole nation, like a kingdom of kings and priests, will rise up in righteousness, and be respected as wise and worthy on earth, and as just and holy for heaven, by jehovah, the author of perfection. more economy in the national and state governments would make less taxes among the people; more equality through the cities, towns and country, would make less distinction among the people; and more honesty and familiarity in societies, would make less hypocrisy and flattery in all branches of the community; and open, frank, candid decorum to all men, in this boasted land of liberty, would beget esteem, confidence, union and love; and the neighbor from any state, or from any country, of whatever color, clime or tongue, could rejoice when he put his foot on the sacred soil of freedom, and exclaim, the very name of "_american_" is fraught with _friendship_. oh, then, create confidence! restore freedom! break down slavery! banish imprisonment for debt, be in love, fellowship and peace, with all the world! remember that honesty is not subject to law: the law was made for transgressors. * * * * * * * give every man his constitutional freedom, and the president full power to send an army to suppress mobs, and the state authority to repel and impugn that relic of folly which makes it necessary for the governor of a state to make the demand of the president for troops, in case of invasion or rebellion. the governor himself may be a mobber; and instead of being punished, as he should be, for murder or treason, he may destroy the very lives, rights and property he should protect. * * * * * * * as to the contiguous territories of the united states, wisdom would direct no tangling alliance. oregon belongs to this government honorably; and when we have the red man's consent, let the union spread from the east to the west sea; and if texas petitions congress to be adopted among the sons of liberty, give her the right hand of fellowship, and refuse not the same friendly grip to canada and mexico. and when the right arm of freemen is stretched out in the character of a navy for the protection of rights, commerce and honor, let the iron eyes of power watch from maine to mexico, and from california to columbia. thus may union be stretched, and foreign speculation prevented from opposing broadside to broadside. seventy years have done much for this goodly land. they have burst the chains of oppression and monarchy, and multiplied its inhabitants from two to twenty millions, with a proportionate share of knowledge keen enough to circumnavigate the globe, draw the lightning from the clouds, and cope with all the crowned heads of the world. the southern people are hospitable and noble. they will help to rid so _free_ a country of every vestige of slavery, whenever they are assured of an equivalent for their property. * * * * * we have had democratic presidents, whig presidents, a pseudo-democratic-whig president, and now it is time to have a _president of the united states:_ and let the people of the whole union, like the inflexible romans, whenever they find a _promise_ made by a candidate that is not _practiced_ as an officer, hurl the miserable sycophant from his exaltations as god did nebuchadnezzar, to crop the grass of the field with a beast's heart among the cattle. * * * * * in the united states the people are the government, and their united voice is the only sovereign that should rule, the only power that should be obeyed, and the only gentlemen that should be honored at home and abroad, on the land and on the sea. wherefore, were i the president of the united states by the voice of a virtuous people, i would honor the old paths of the venerated fathers of freedom. i would walk in the tracks of the illustrious patriots who carried the ark of the government upon their shoulders with an eye single to the glory of the people; and when that people petitioned to abolish slavery in the slave states, i would use all honorable means to have their prayers granted, and give liberty to the captive by paying the southern gentlemen a reasonable equivalent for his property, that the whole nation might be free indeed! * * * * * and when the people petitioned to possess the territory of oregon, or any other contiguous territory, i would bend the influence of a chief magistrate to grant so reasonable a request, that they might extend the mighty efforts and enterprise of a free people from the east to the west sea, and make the wilderness blossom as the rose. and when a neighboring realm petitioned to join the union of the sons of liberty, my voice would be, _come_--yea, come, texas; come, mexico; come, canada; and come, all the world; let us be brethren, let us be one great family, and let there be a universal peace. abolish the cruel customs of prisons (except in certain cases), penitentiaries, court-martials for desertion; and let reason and friendship reign over the ruins of ignorance and barbarity; yea, i would, as the universal friend of man, open the prisons, open the eyes, open the ears, and open the hearts of all people, to behold and enjoy freedom--unadulterated freedom; and god, who once cleansed the violence of the earth with a flood, whose son laid down his life for the salvation of all his father gave him out of the world, and who has promised that he will come and purify the world again with fire in the last days, should be supplicated by me for the good of all people. [1] to enunciate the prophet's views for the salvation of the republic, the twelve apostles and other leading elders were sent throughout the land. it was a long parting with joseph for most of the twelve. one of their number, wilford woodruff, says: joseph looked upon me long and mournfully. i shall never forget his look. it was as though he was bidding us an eternal farewell. footnotes 1. see note 5, appendix. chapter lx. pacific address by the prophet--the mob ask god to bless their work of massacre--looking to the west--a sublim sermon--apostates and their work--joseph indicted for polygamy. joseph had endeavored by every means in his power to create pacific feelings between the saints and the other citizens of illinois. he addressed many communications to the public, in which he counseled for good sense and good order. one of his appeals for peace was written on the 17th of february, 1844. that same day an anti-mormon convention was held at carthage, the object being to devise ways and means for expelling the saints from the state as they had been driven from missouri. among the resolutions adopted by the meeting was one appointing the 9th day of march following _as a day of fasting and prayer_, whereon the pious of all the sectarians were to supplicate heaven to aid their efforts against the prophet and his people. the inciters of this convention purposed that it should inaugurate a massacre; and yet they were so blasphemous as to pretend to ask the aid of the almighty! their real supplication, however, was addressed--not to the realms of light, but to the prince of darkness. on sunday, the 25th day of february, in a meeting at the assembly room of the saints in nauvoo, joseph prophesied that in five years the saints would be out of the power of their old enemies, whether apostates or of the world, and he asked the brethren to record the prediction. about this time he was inspired to direct the glance of the apostles to the western slope where he said the people of god might establish themselves anew, worship after their own sincere convictions, and work out the grand social problems of modern life. this subject was present in his mind and often upon his lips during the brief remainder of his earthly existence. frequent councils were held and he directed the organization of an exploring expedition to venture beyond the rocky mountains, to seek a home for a righteous people denied every right of citizenship within the boundaries of the united states then existing. his purpose was not to sever the saints from this sublime republic by any emigration; he saw that this country's domain must soon stretch from ocean to ocean. the entire land of north and south america was the zion of the lord, and the people might settle in any spot where peace could be enjoyed, always remembering that in the due time of the almighty the center stake must be built up. work was stopped on the nauvoo house by the prophet's direction and every effort concentrated upon the temple. he determined that the structure should be fitted to receive the worshiping saints of the most high before they should go into voluntary exile or submit to expatriation. and though he did not live to see the consummation of this purpose, it was literally fulfilled. and though he did not live to see the exodus of the saints nor to send out the first pioneer party of explorers, his inspired suggestion was carried out, and through it his prediction was fulfilled that the saints in five years should be beyond the power of their old enemies. in march, the prophet addressed a memorial to congress, asking for the passage of an ordinance to protect citizens of the united states emigrating into the western regions. his purpose was to advance, under national authority, beyond the western boundary of the united states and establish american citizens in this vast domain preparatory to the hour when it should become annexed to our country. he drafted the ordinance, and in its provisions he betrayed his usual grandeur of purpose. a special conference was held, beginning on the 6th day of april, 1844, at which joseph addressed a congregation of twenty thousand people. he chose for his subject the death of elder king follett, who had died a few days before, and he uplifted the souls of the congregation to a higher comprehension of the glory which comes after death to the faithful. his address ceased to be a mere eulogy of an individual, and became a revelation of eternal truths concerning the glories of immortality. the address occupied three hours and a half in delivery, and the multitude were held spellbound by its power. the prophet seemed to rise above the world. it was as if the light of heaven already encircled his physical being. in a few weeks he was to pass through the portals of the tomb into the radiance beyond, and he wanted his brethren to grasp some of the sublimities comprehended by his own inspired soul. those who heard that sermon never forgot its power. those who read it today think of it as an exhibition of superhuman power and eloquence. the judas spirit manifested itself in nauvoo in the spring of 1844. alarmed by the prophet's declaration that there was a right-hand brutus near him, some of the men who were willing to betray him feared that their machinations were discovered and that vengeance might be wreaked upon them. william law and william marks both feared or affected to fear for their lives. they made complaint which reached the ears of the prophet, and he ordered an investigation in which they were allowed the fullest license to examine witnesses. the result was to show to them how utterly groundless was their fear; but further it showed to all the saints that these men were not faithful. the people said: is it possible that brother law or brother marks is a traitor and would deliver joseph into the hands of his enemies in missouri? if not, what can be the meaning of this? the righteous are as bold as a lion. joseph merely quoted: the wicked flee when no man pursueth. but from this time on he knew from what quarter to expect the kiss of judas. jealousy of the prophet, and their personal impurity led several leading men to apostasy and to a thirst for joseph's blood. among them were william law, wilson law, chauncey l. higbee, francis m. higbee and robert d. foster. they became his avowed enemies; but in secret sympathy with them were sidney rigdon, william marks and austin a. cowles. william law was the leader of the movement. he declared that joseph was a fallen prophet, and he attempted to set up a church of his own. the apostates sought by every means in their power to precipitate bloodshed in nauvoo. they flagrantly violated the law; insulted, abused and threatened the officers; usurped official prerogatives; attempted to shoot joseph; and spread throughout the country, and even beyond its confines, the most wicked misrepresentations and complaints concerning joseph and the municipal administration of nauvoo. the prophet had long known of their treachery and had warned the saints that judases were in their midst, without naming the individuals. he knew that in a little time the traitors would betray themselves. when this expectation of the prophet was realized and the saints were enabled to see the perfidy of these men, they were excommunicated. after this it seemed as if satan was turned loose in their souls. having no longer any profit in concealment they blazoned forth their hatred for the prophet and their own iniquities. some of them confessed that they knew that their sins were finding them out and that they would soon have no reputation to lose anyhow, and therefore they would persecute the prophet and try to drag him down with them. at this time anonymous letters threatening the lives of joseph and hyrum were received and every conceivable annoyance was perpetrated upon them. the missionary labor had not slackened. while satan was moving the powers of earth and the infernal regions to slay the prophet, despoil the city and break the growing strength of righteousness, missionaries were being sent into every field. under date of friday, may 17, 1844, the prophet records among other similar events, that elder franklin d. richards, then a faithful youth and later a renowned apostle of the church, was ordained a high priest and set apart to go on a mission to england. on saturday, the 25th day of may, 1844, the prophet was informed that he had been indicted at carthage for the alleged offenses of polygamy and perjury on the testimony of william law and others. two days later, learning that warrants were out for him from the circuit court upon these indictments, he determined to proceed to carthage and give himself up. he had a double purpose to serve in this action. he desired as usual to show his respect for law and legal process; and he wanted to avoid having a carthage mob come into nauvoo to serve the writs. at carthage he was informed by charles foster and other apostates, who repented their purpose for the moment that a plot had been laid for his death and that it was determined that he should not leave that place alive. he secured lawyers and endeavored to have his case brought forward for trial; but the prosecution insisted upon delay and secured a postponement until the next term. in the meantime joseph was to be released on bail satisfactory to the sheriff; and that officer told him to go his way without bonds until called upon. his friends gathered around him when he prepared to depart for home, and by this means his life was saved, for armed men threatened him and tried by force and stratagem to detain him in carthage until after dark that they might the better accomplish the assassination. but he knew their plot and departed, riding joe duncan and accompanied by hyrum and others, and reached home at 9 o'clock that evening. chapter lxi. the first and only issue of the nauvoo 'expositor'--its murderous purpose--removal of a nuisance and eradication of its cause--trial of the mayor and others, and their acquittal in an honest court-gathering of the mobs--threats of extermination--nauvoo under martial law. the publishers deem it a sacred duty they owe to their country and their fellow-citizens to advocate, through the columns of the _expositor_, the unconditional repeal of the nauvoo city charter. this was one of the statements in the prospectus for a newspaper to be issued at nauvoo by the laws, higbees and fosters. these men had been excommunicated from the church for their personal impurity and for plotting murder. with their wickedness exposed to the gaze of the world they had no longer any reputation at stake; they associated with gamblers, counterfeiters and thieves; and their great desire was, by every means in their power, fair or foul, to injure their former brethren. the charter of a city is inestimable to the citizens. without it rapid advancement is difficult if not impossible. nauvoo had grown into prominence, and gave promise of becoming an important commercial and industrial center. the apostates knew well the vital point at which to direct their blow. not only would they paralyze every industry by securing the repeal of the charter, but they would turn the city over to the dictation of hostile county and state officials; so that financial ruin and personal distress would be inflicted upon many of the people. to this end, they leagued themselves with kindred spirits whose evil efforts they could rely upon. the class of allies which they secured is shown by the fact that one of their associates was known to them, and was afterwards proved, to be a fugitive murderer. among the minor purposes avowed in this prospectus for the issuance of the newspaper, was the advocacy of the pure principles of morality. this was a high sounding pretense to create favor abroad. the laws, the higbees and the fosters cared nothing for morality, except to abuse it. with them it was but a cloak. they had become accustomed to use it for a covering for vile purposes. this was not the first time nor this the last, when evil men--cast out by the church for sexual sin--made great pretense in print of their morality and sought to charge offenses upon men faithful and pure. they announced that they would exercise "the freedom of speech in nauvoo, independent of the ordinances abridging the same;" and that the end would justify the means. the only restriction upon speech in nauvoo was the forbidding of slander and immorality, and unless these men had intended to work evil with their paper they need not have promised to transgress the law. but their purpose was not to convince the people of nauvoo; it was to create sentiment abroad and to this end slander and falsehood were necessary. they were not the first men shrewd enough to see that the publication, within any city, of statements adverse to the community would be accepted abroad as current fact. their plan was devised with satanic ingenuity: if the _expositor_ were allowed to print its defamations and falsehoods unchecked, the world would believe that all they said was true, and overwhelming sentiment would be created against nauvoo and its people; if their press was stayed in its crime, they would cry that freedom of speech was assailed--and nothing appeals more quickly to the sympathy of americans than this same cry, whether it is uttered sincerely or only by wretches who want license to traduce and defame innocence. there was no disposition to restrain these publishers from printing their paper in nauvoo. their announcement was made on the 10th of may, 1844; they brought press and materials into the city, and began their work with as much protection and safety as any other publisher there. on the 7th of june next, they were prepared to put forth the first number of the paper. all at once a fear came upon them. they knew the man whom they wished to make their chief victim--joseph smith; they knew his truth, dignity and strength; they knew that he would not supinely submit to the ruin of the city and the defamation of its good men and women by such wretches as these publishers were known to be; they knew that if they committed crime they would be called to answer for it if the prophet lived. so on the very day that the paper was to come forth burdened with lies, robert d. foster went to the mansion and demanded a private interview with joseph. he asked the prophet to go away with him alone, pretending that he wished to return to the church and wanted to confer upon that subject. joseph refused to talk except in the presence of witnesses, for this man foster had often before misrepresented the prophet's words. joseph said to him that there was but one condition upon which he might return and that was to repent and to make restitution as far as possible. while they stood talking joseph put his hand upon foster's vest and said: "what have you concealed there?" foster stammered in reply: "it's my pistol." he would have lied, but under that piercing glance his bravado deserted him, and he was compelled to acknowledge the fact. the reason of his visit was soon made plain, and it was made plainer at a later time by the testimony of unimpeachable witnesses, saints and strangers alike. he had not come to seek forgiveness and restoration of fellowship; he had not come to make amends. he had come to lure joseph away to his death. his party had sworn to slay the prophet, and every attempt up to this time had failed. the situation was desperate for the plotters. they were about to commit a flagrant violation of the law, and the one man whom they most feared as the defender and executor of law was the mayor of the city. if they could have taken joseph away where his assassination could have been accomplished without the instant capture of his murderer, they believed that safe refuge could be found in the bosom of the waiting mob at carthage and other places. joseph smiled upon the craven wretch, and told him to bring his witnesses if he desired and they would confer concerning his restoration to fellowship. this, foster willingly promised and left the mansion, saying that he would return with his friends immediately. he never came back. his answer was to send forth the _expositor_, edited by sylvester emmons, reeking with libel and fulfilling its promise to override the law in its determination to deal a death blow at the city of nauvoo. naturally the inhabitants were enraged. citizens said: if these men do not like nauvoo, why do they continue to reside here? the repeal of the charter means the financial and social ruin of the city. this would despoil us without benefiting these men, except by the gratification of vengeful hate. it would have been easy in that state of public feeling to incite an attack upon the paper or its publishers. but the leading men remained cool and counseled strict observance of law. let this be remembered; for it shows that joseph was never willing to meet evil with evil; that he would rather suffer wrong than to do wrong; and that his appeal was always made to law and justice instead of passion. and let it be remembered that not only then but afterward through all the difficulties which followed closely upon the publication of the _expositor_, the lives of the laws, the higbees and the fosters were as safe in nauvoo as they would have been in carthage, springfield or washington. three days later, june 10, at a meeting of the city council the _expositor_ was declared a public nuisance and was ordered to be abated. under the resolution to this effect the marshal was ordered to proceed as he would for the removal of any other nuisance--he was to eradicate it. if a vile odor assail the nostrils of decent people, the only effectual remedy is to abolish the cause; and such was the course pursued in this case. marshal john p. greene with his assistants proceeded to the office of the _expositor_ and destroyed the press and pied the type. this was summary action; but it was legal. it was the only remedy for any public or private wrong inflicted by the _expositor_. its publishers were impecunious. suits for private redress or fines for public recompense would have been unavailing; while the imprisonment of the publishers would have been heralded as a still greater wrong against the freedom of the press than was the destruction of the offending materials. immediate events showed that the league to ruin nauvoo by newspaper lies was widely extended, for mobocratic excitement outside of nauvoo arose on the instant, and wholesale and indiscriminate vengeance was threatened. and yet the destruction of an offending press was not new in illinois. thomas ford was governor at this time, and in the awful crimes which closely followed he was the responsible participant. it is interesting, therefore, to note what he said of a similar destruction of an unpopular press and type, at another time and in another community. in the history of illinois, published after his death to get bread for his destitute children, he details the proceedings of the alton mob. in 1837, reverend elijah p. lovejoy, of the presbyterian church, published the alton, illinois, _observer_ as a religious paper, in which slavery was opposed. abolitionism was not popular there and to quote ford's words: "the people assembled and quietly took the press and type and threw them into the mississippi. it now became manifest to all rational men that the alton _observer_ could no longer be published in alton as an abolition paper. the more reasonable of the abolitionists themselves thought it would be useless to try it again. however, a few of them, who _were most violent_ seemed to think that the salvation of the black race depended upon continuing the publication at alton." certain members of the presbyterian church determined to continue this paper. one of the principal men engaged in the movement to re-establish the _observer_ was reverend mr. beecher, president of illinois college; and of him ford says: "mr. beecher was a man of great learning and decided talents; but he belonged to the class of reformers who disregard all considerations of policy and expediency. _he believed slavery to be a sin and a great evil, and his indignant and impatient soul could not await god's own good time to overthrow it, by acts of his providence working continual change and revolution in the affairs of men._" a new press was bought, and it was determined that lovejoy, who was very objectionable to the rabble, should continue as editor. after the arrival of the press it was guarded in a warehouse; but the mob gathered and demanded its possession. ford speaks of the protectors of the press as being converted into _demons of obstinacy_. a fight occurred, the mob being the first assailants. lovejoy and one of the mobocrats were killed; other men were wounded. the press was seized and, like the other, it was thrown into the river--although not a single copy of the paper had yet been printed with these materials. no man was punished for this crime of abolishing a free press at the expense of murder. thus it will be seen that the will of a community, in other parts of illinois, was considered sufficient without legal process to secure the extinction of an obnoxious paper and the perpetual silence of its editor--the silence of death by assassination. in nauvoo no such highhanded course was pursued: no man was injured in his person; and the destroying of the press was in pursuance of a municipal order. at alton, the unpopular publishers advocated merely a national reform, in the highest interest of human liberty and morality; at nauvoo the publishers attacked the most vital local well-being and assailed the character of the community for the purpose of advancing an immoral purpose and gratifying the revenge of lustful men. at nauvoo, the publishers had practically avowed their intention to incite a mob to come upon the city; and the matter printed in the first and only issue of their paper was manifestly of a character to aid the sanguinary plot. there had not been the slightest excitement or unnecessary noise in the act of removing the nuisance, and this done the people of the city drew a breath of relief. the _expositor_ had been an invitation to the gathering mobs of hancock county to descend upon nauvoo and injure its people and property. it had been calculated to inflame the worst passions of lawless men and to produce murder. in its suppression the people felt that only ordinary prudence and official vigor had been shown. to allay any possible excitement the mayor issued a proclamation in which he detailed the destruction by municipal order of the _expositor_ press and type, and called upon every citizen to keep the peace by being cool, considerate, virtuous, unoffending, manly and patriotic. the villains who had published the paper threatened everything in the city with destruction. one of their sympathizers declared that he would wade to his knees in blood; others said that the city should be wiped out before "ten suns had set." they sent runners out in all directions to bring the mob upon nauvoo. a little after noon on the 12th day of june, constable david bettisworth came to nauvoo from carthage with a warrant for the arrest of joseph smith, samuel bennett, john taylor, william w. phelps, hyrum smith, john p. greene, stephen perry, dimick b. huntington, jonathan dunham, stephen markham, william edwards, jonathan harmon, jesse p. harmon, john lytle, joseph w. coolidge, harvey d. redfield, porter rockwell and levi richards, upon a complaint sworn to by francis m. higbee charging the parties named with committing a riot. the writ was issued by thomas morrison, justice of the peace at carthage, and commanded the officer to bring the parties named before morrison or _some other justice of the peace_ within the county. bettisworth immediately upon arriving at nauvoo served this warrant upon joseph and afterwards upon the others named therein. joseph called his attention to the clause in the writ, "before me or some other justice of the peace of said county," and demanded to be taken before esquire johnson or some other justice of the peace in nauvoo. hyrum made the same demand. many people were present, and joseph and hyrum called upon them to witness that they offered themselves in answer to the writ to go forth before the nearest justice of the peace. this was strictly in accordance with law; but it did not answer the purpose of the mobocrats either at nauvoo or carthage, and bettisworth said: "i will be damned but i will carry you before justice morrison at carthage." as he still held them in custody and was determined to drag them away from nauvoo, joseph sued out a writ of _habeas corpus_ in the municipal court, and upon the full showing there he was discharged. later all the other brethren named in the writ took the same course, and secured their release. on the 14th of june the mayor addressed a letter of explanation to governor ford, in which the entire proceedings against the _expositor_ were fairly detailed. joseph stated to the governor that if ford was not satisfied that the whole transaction had been in accordance with the strictest principles of law and the requirements of good order, he would only have to write his wishes and the mayor and all persons participating in the suppression of the _expositor_ would go before judge pope or any legal tribunal at the capital and submit to judicial investigation. they would not even trouble his excellency to send a writ or an officer, but would respond promptly to any letter advising them of his wish. other men in nauvoo, some of them prominent visitors there, wrote to ford at the same time, declaring that no excitement had prevailed, that the proceedings had been calmly and legally taken, and that the action of the municipality in ridding itself of such a menace to peace and life was entirely commendable. on the 16th day of june, judge jesse b. thomas came to nauvoo and advised the mayor and the other men named in morrison's warrant to go before some justice of the peace in the county and be examined upon the charge named therein. judge thomas said that if they would do this and should be acquitted or bound over, all excitement would be allayed, the mob would be left without a pretext, and he himself would be bound to compel the mobocrats to keep the peace. joseph and his brethren expressed their readiness to submit to any fair investigation. the next day, upon the complaint of w. g. ware, they were arrested by constable joel s. miles, on a writ issued by daniel h. wells for a riot in destroying the nauvoo _expositor_ press. they all submitted to this process, and went before justice wells, who, at this time, it must be remembered, was not a member of the church. after a long and close examination, it appeared to the court that they had not proceeded illegally, and they were discharged. as mobs in various parts of the county continued to menace nauvoo, the prophet sent several letters and messengers to keep the governor informed. samuel james went to springfield on the 15th of june, and edward hunter with philip b. lewis and john bills went on the 17th. to elder edward hunter, joseph said as he was leaving: "i charge you solemnly to tell the governor everything you know concerning me, good or bad." the most outrageous falsehoods were being circulated to inflame the people against nauvoo. upon this point governor ford, in his history of illinois, says: a system of excitement and agitation was artfully planned [by the mob leaders] and executed with tact. it consisted in spreading reports and rumors of the most fearful character. as examples:--on the morning before my arrival at carthage, i was awakened at an early hour by the frightful report, which was asserted with confidence and apparent consternation, that the mormons had already commenced the work of burning, destruction and murder; and that every man capable of bearing arms was instantly wanted at carthage for the protection of the country. we lost no time in starting; but when we arrived at carthage we could hear no more concerning this story. again: during the few days that the militia were encamped at carthage, frequent applications were made to me to send a force here and a force there, and a force all about the country, to prevent murders, robberies and larcenies, which, it was said, were threatened by the mormons. no such forces were sent, nor were any such offenses committed at that time, except the stealing of some provisions, and there was never the least proof that this was done by a mormon. again: on my late visit to hancock county, i was informed, by some of their violent enemies, that the larcenies of the mormons had become unusually numerous and insufferable. they indeed admitted that but little had been done in this way in their immediate vicinity, but they insisted that sixteen horses had been stolen by the mormons in one night, near lima, in the county of adams. at the close of the expedition, i called at this same town of lima, and upon inquiry was told that no horses had been stolen in that neighborhood, but that sixteen horses had been stolen in one night in hancock county. the last informant being told of the hancock story, again changed the venue to another distant settlement in the northern edge of adams. * * * * * occasional threats came to my ears of destroying the city and murdering or expelling the inhabitants. * * * * * frequent appeals had been made to me to make a clean and thorough work of the matter by exterminating the mormons. the warsaw_ signal_, edited by an infamous man by the name of thomas sharp, took a prominent and diabolical part in arousing the spirit of murder. it published the minutes of mob meetings and resolutions adopted there, in which the most fiendish threats were made. some of them are as follows: we therefore declare that we will sustain our press and the editor at all hazards; that we will take full vengeance, terrible vengeance, should the lives of any of our citizens be lost in the effort; that we hold ourselves at all times in readiness to co-operate with our fellow-citizens in this state, missouri and iowa, to _exterminate, utterly exterminate the wicked and abominable mormon leaders_, the authors of our troubles. _resolved,_ that a committee of five be appointed forthwith to notify all persons in our township _suspected_ of being the tools of the prophet to leave immediately on pain of _instant vengeance. and we do recommend the inhabitants of the adjacent townships to do the same, hereby pledging ourselves to render all the assistance they may require._ _resolved,_ that the time, in our opinion has arrived, when the adherents of smith, as a body, should be driven from the surrounding settlements into nauvoo. that the prophet and his miscreant adherents should then be demanded at their hands; and, if not surrendered, _a war of extermination should be waged, to the entire destruction_, if necessary for our protection, _of his adherents._ and we do hereby recommend this resolution to the consideration of the several townships, to the mass convention to be held at carthage, hereby pledging ourselves to aid to the utmost the complete consummation of the object in view, that we may thereby be utterly relieved of the alarm anxiety and trouble to which we are now subjected. _resolved,_ that every citizen arm himself to be prepared to sustain the resolutions herein contained. it was further resolved that a deputation be sent to springfield to solicit executive help, but the intention was expressed not to allow the mob movements to be retarded by this action. the mobs at warsaw and carthage pretended to believe that the destruction of the warsaw _signal_ office had been threatened by hyrum smith. the statement to this effect was of a piece with the lies told to the governor. no threat had been made against the _signal_ office or the editor, and the mob well knew that any attack from the citizens of nauvoo upon anybody in carthage or warsaw was out of the question. the mail communications of the saints were cut off with the connivance of officials. a company of the mob numbering three hundred, began training at carthage on the 13th day of june. arms were brought to warsaw and carthage from quincy and other places. on the 17th of june, fifteen hundred missourians were reported to have crossed the river and joined the rabble at warsaw. five pieces of artillery had already been brought to the latter place. from warsaw the mob forces were to proceed to carthage and join the quincy grays and other companies from adams county. scattering from here it was their purpose to seize the arms of all the saints in hancock county, outside of nauvoo, and compel them to recant their faith or be exterminated. they declared that they would take joseph and hyrum and the city council from nauvoo on thursday, the 20th of june, and deliver them up to sacrifice. if any resistance were offered, the city would be shelled and all the inhabitants slaughtered or driven away. one of the mob leaders was levi williams, a colonel of militia and a baptist preacher, and to such as he was due the attempt to make the saints recant. no word came from the governor. was the city to be left to massacre, pillage, ravishment, like far west! forbid it, heaven! under these circumstances, nothing remained but to prepare for resistance--not attack, only defense. the mayor, on the 18th of june, 1844, declared the city of nauvoo under martial law, and called out the legion to protect the city from rapine and its people from massacre by the mob. chapter lxii. joseph's dream--his last public address--consciousness of his impending fate--his love for his brethren. events were now hurrying on to the last awful scene. joseph saw the sacrificial cup prepared for him and knew that he must drink its bitter draught. as he draws nearer to the final hour clearer and clearer becomes his mind, more nearly divine are his works, and more closely do we see the likeness to the sacred master of whom joseph deemed himself but the humblest follower. it is no mere accidental similarity this betrayal of the modern prophet by the modern judas and this sacrifice of a holy name to glut the hate of pharisees. the prophet's work is almost done. more plainly as the supreme moment draws on he tells his followers of the fate awaiting him. at first they scarcely understand, so used are they to see him in the midst of peril. it may be that the vision of the end is opened to hyrum's view, for he will not leave his brother's side. they have loved in life, the elder brother living by the other's prophetic words, and in death they shall not be separated. joseph says: "hyrum, take your family on the next boat to cincinnati. i want you to live to avenge me." hyrum replies: "joseph, i will not leave you." it is not a vengeance of blood that the prophet means: it is the triumph of the work over all murderous mobs, a triumph in which he wants his faithful brother to share in the flesh. after the traitors had gone out from nauvoo to join with the pharisees in raising a mob, the prophet related a dream to his brethren, assembled in meeting. he said that he thought that he was riding in a carriage, and his guardian angel was with him. they saw two serpents in the road firmly locked together, and the angel told him that these were two of his traitorous enemies, robert foster and chauncey higbee, so fast bound to each other that of themselves they could not harm him. then joseph rode on farther, but his angel was no longer by his side; and william law and wilson law came out upon him, dragged him from his carriage, tied his hands and threw him into a deep pit. after a time he partly loosened his hands and climbed to the edge of the pit and looked out. he saw wilson law attacked by ferocious beasts and william law expiring in the coils of a poisonous snake. they cried for him: oh, brother joseph! brother joseph! save us or we perish! but he responded that they themselves had deprived him of the power to aid them. then, after a little time, his angel came once more and said: "joseph, why are you here?" and he responded: "mine enemies fell upon me, bound me, and threw me into this pit." the angel took him by the hand and drew him up, and they went away together. impressive as was the recital of this dream, his brethren failed to comprehend its full significance; but scores of them recalled it at a later time and preserved it as a sacred remembrance. on sunday, the 16th day of june, 1844, joseph preached in the grove east of the temple to the assembled saints. the rain fell heavily, but the people would not disperse while the prophet spoke. nor would he be stayed by all these tears of nature, for it was one of his last opportunities to advise the people for whom he was willing to give his life. often before the prophet had counseled his brethren that it was not necessary yet to preach from the revelations of st. john the divine; that the plain principles of the gospel should first be taught. but now, with the consciousness of his approaching death upon him, he read to the people the third chapter of revelation. it was to be a message of comfort to the saints when he was gone. he then turned to the first chapter and read: and from jesus christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. unto him that loved us, and washed us from our sins in his own blood. and hath made us kings and priests unto god and his father; to him be glory and dominion for ever and ever. amen. (rev. 1:5-6.) he carried the saints into a profounder depth of revealed theology than ever before. he talked of the plurality of gods and the different glories of the eternal realm. he said: go and read the vision in the book of covenants. there is clearly illustrated glory upon glory--one glory of the sun, another glory of the moon, and a glory of the stars; and as one star differeth from another star in glory, even so do they of the telestial world differ in glory, and every man who reigns in the celestial glory is a god to his dominion. * * * * * it is in the order of heavenly things that god should always send a new dispensation into the world when men have apostatized from the truth and lost the priesthood; but when men build without authority from god, and when the floods come and the winds blow, their whole fabric will crumble. * * * * * oh thou god who art king of kings and lord of lords! after the city had been declared under martial law, the legion was drawn up in front of the mansion to be addressed by the prophet. he stood upon the frame of a building opposite his house, dressed in his full uniform as lieutenant general. william w. phelps read from an extra issue of the warsaw _signal_ of the day before, calling upon all the old citizens to assist the mob in exterminating the leaders of the saints and driving the people into exile. joseph then recounted the doings of the time at nauvoo, and demonstrated that he and his brethren had been willing and were still as willing as ever to submit to the authority of law; that they had not transgressed the statutes; that the effort making against them was the device of satan. he told them that a pretext had been sought by their enemies in order that a band of infuriated mob men might be congregated to fall upon nauvoo, to murder, plunder, and ravish the innocent. he said: we are american citizens. we live upon a soil, for the liberties of which our fathers periled their lives and spilt their blood upon the battle-field. those rights, so dearly purchased, shall not be disgracefully trodden under foot by lawless marauders without at least a noble effort on our part to sustain our liberties. will you stand by me to the death, and sustain, at the peril of your lives, the laws of our country, and the liberties and privileges which our fathers have transmitted unto us, sealed with their sacred blood? ["aye," shouted thousands.] it is well. if you have not done it, i would have gone out there, [pointing to the west], and would have raised up a mightier people. i call all men, from maine to the rocky mountains, and from mexico to british america, whose hearts thrill with horror to behold the rights of free men trampled under foot, to come to the deliverance of this people from the cruel hand of oppression, cruelty, anarchy and misrule to which they have long been made subject. come, all ye lovers of liberty, break the oppressor's rod, loose the iron grasp of mobocracy, and bring to condign punishment all those who trample under foot the glorious principles of our constitution and the people's rights [drawing his sword and presenting it to heaven.] i call god and angels to witness that i have unsheathed my sword with a firm and unalterable determination that this people shall have their legal rights, and be protected from mob violence, or my blood shall be spilt upon the ground like water, and my body consigned to the silent tomb. while i live, i will never tamely submit to the dominion of accursed mobocracy. i would welcome death rather than submit to this oppression; and it would be sweet, oh, sweet to rest in the grave, rather than submit to this oppression, confusion and alarm upon alarm, any longer. * * * * * peace shall be taken from the land which permits these crimes against the saints to go unavenged. i call upon all friends of truth and liberty to come to our assistance; and may the thunders of the almighty, and the forked lightnings of heaven, and pestilence, and war, and bloodshed come down on those ungodly men who seek to destroy my life and the lives of this innocent people. i do not regard my own life. i am ready to be offered a sacrifice for this people; for what can our enemies do? only kill the body, and their power is then at an end. stand firm, my friends; never flinch. do not seek to save your lives, for he that is afraid to die for the truth will lose eternal life. hold out to the end, and we shall be resurrected, and become like gods and reign in celestial kingdoms, principalities and eternal dominions, while this mob will sink to the portion of all those who shed innocent blood. god has tried you. you are a good people; therefore i love you with all my heart. greater love hath no man than that he should lay down his life for his friends. you have stood by me in the hour of trouble, and i am willing to sacrifice my life for your preservation. may the lord god of israel bless you forever and ever. i say this in the name of jesus of nazareth, and in the authority of the holy priesthood, which he hath conferred upon me. and all the people cried amen! the vast assemblage had listened to his words with breathless attention, for he spoke with a power transcending anything that the saints had ever before heard, even from him whose speech was always soul-touching. had he expressed a wish to fight, his people would have followed him with joy to the contest. it is no wonder that his words sank deep into their hearts; it is no wonder that to their sight he appeared grander than mortal. it was the last time for many of them in the flesh that they were to listen to the music of his voice or to feel the spell of his mighty inspiration. it was his last public address! in a few short days that godlike form, so perfect in its manly beauty, was to be locked in the embrace of the tomb; and that voice, whose angelic sweetness had comforted them in the hour of darkest woe, was to be hushed in death. on the 20th of june he wrote to all the apostles who were absent on missions to come home immediately. only two of the twelve were with him, apostles john taylor and willard richards. he had often stated to the twelve that upon them would devolve the work when he was gone, and he knew that their presence would soon be needed. his consciousness of his impending fate and his fortitude were divine. his last deeds and his last thoughts were for the cause and the people whom he loved. chapter lxiii. pontius pilate ford's entrance upon the scene at carthage--the old cry of "crucify!"--joseph's final effort to avert danger from nauvoo--lack of faith and suspicions of cowardice--fatal blindness--like a lamb to the slaughter--the arms defended--farewell to nauvoo--at carthage. on the 21st day of june, 1844, thomas ford, governor of the state of illinois, arrived at carthage. what pontius pilate was to the divine atonement on calvary, this man ford was to the sealing martyrdom at carthage. [1] he was a politician, a friend to the masses, right or wrong. he submitted himself at carthage to the direction of the mob leaders. from the moment of his arrival there until the deed was done, he interposed no hand to stay the awful deed. he could not have been so blind as to fail in seeing that murder impended for the prophet and patriarch; and that extermination threatened the saints. a statesman and a true and brave patriot could have put forth his power and dissipated the evils at a stroke; but ford was not of such mettle. he affected to view joseph and his brethren as rebels and the mob as law-abiding citizens--at best, he classed them altogether. how he must have cringed when the prophet asked him: sir, is it not an easy matter to distinguish between those who have pledged themselves to exterminate innocent men, women and children, and those who have only stood in their own defense, and in defense of their innocent families, and that, too, in accordance with the constitution and laws of the country as required by the oaths, and as good and law-abiding citizens? on the 21st ford wrote to joseph asking for a conference at carthage with discreet representatives from nauvoo. apostle john taylor and dr. john m. bernhisel went at once, in obedience to this request, carrying with them a full account of the situation and the circumstances which had led to it, and a score of affidavits from trustworthy men--some of whom were not connected with the prophet or his people--showing clearly the purpose of the mob to commit murder. the next day lucien woodworth was sent to him from nauvoo, with further documents and with a letter from the prophet. when apostle taylor and dr. bernhisel reached carthage, they found that the governor had taken the entire mob into his service; that he had passed judicially upon the municipal ordinances and proceedings at nauvoo; and that, without hearing from them, he had decided upon his course. he received them coolly and as he read their communications aloud, he was surrounded by mobocrats who interrupted him at every sentence with a torrent of profanity and threats. he could listen to no argument and weigh no justice, for the cry was in his ears, "crucify! crucify!" by the hands of these brethren he sent a communication back to nauvoo to require "all who are or shall be accused, to submit themselves to arrest by the same constable, by virtue of the same warrant, to be tried by the same magistrate whose authority had heretofore been resisted." he asked that martial law should be abolished. he sent the constable with a guard to nauvoo to secure joseph and his friends. of this circumstance ford himself says: upon the arrival of the constable and guard [at nauvoo], the mayor and common council at once signified their willingness to surrender, and stated their readiness to proceed to carthage next morning at 8 o'clock. martial law had previously been abolished. the hour of 8 o'clock came, and the accused failed to make their appearance. the constable and his escort returned. the constable made no effort to arrest any of them, or would he or the guard delay their departure one minute beyond the time to see whether an arrest could be made. upon their return, they reported that they had been informed that the accused had fled and could not be found. i immediately proposed to a council of officers to march into nauvoo with a small force then under my command, but the officers were of opinion that it was too small, and many of them insisted upon a further call of the militia. upon reflection, i was of opinion that the officers were right in the estimate of our force, and the project for immediate action was abandoned. i was soon informed, however, of the conduct of the constable and guard, and then i was perfectly satisfied that a most base fraud had been attempted; that, in fact, it was feared that the mormons would submit and thereby entitle themselves to the protection of the law. it was very apparent that many of the bustling, active spirits were afraid that there would be no occasion for calling out an overwhelming militia force, for marching it into nauvoo, for probable mutiny when there, and for the extermination of the mormon race. it appeared that the constable and the escort were fully in the secret, and acted well their part to promote the conspiracy. informed of all the plots against him and seeing the executive weakness or connivance with the mob the prophet determined to make one final effort to draw the menace from nauvoo. he addressed a letter to the governor, in which he exposed the fallacy and cowardice of ford's official proceedings and personal position. then, after dark on the night of the 22nd of june, he called hyrum, willard richards, john taylor, w. w. phelps, a. c. hodge, john l. butler, alpheus cutler and some others into his house and read to them the letter from the governor, merely remarking: "there is no mercy--no mercy here!" hyrum said: "no: as sure as we fall into their hands, we are dead men." joseph then told the brethren that if he and hyrum should leave nauvoo the attention of the mob would be attracted away from the saints and in pursuit of the prophet and patriarch; and if the people would go quietly about their business none of them would be harmed. with this purpose he prepared to cross the river and go into the west. that night they bade farewell to their families. as they departed it was seen that joseph's tears were falling fast, and he uttered not a word while they walked down to the bank of the river. joseph, hyrum and willard, rowed by orrin p. rockwell, crossed the mississippi in a leaky skiff, bailing out the water with their boots and shoes to keep the frail boat from sinking. they found refuge on the iowa side at the house of brother william jordan, and made immediate preparations to depart toward the rocky mountains. but while they were packing their provisions, on the 23rd day of june, messengers came from emma and others in nauvoo, entreating the prophet to return and by innuendo accusing him of cowardice in thus leaving the city. it was a fatal blindness on the part of these professed friends. they seemed to fear that the governor, failing to find joseph and hyrum, would fall upon nauvoo with the militia. the prophet knew better, that ford would not dare such a thing as this--he might consent to the murder of individuals but he dare not lead an army against an unoffending city. it is pitiable to think that the saints could have so misjudged their leader as to suspect him of cowardice. but it is often so, that men placed in responsible stations, who act by the light of heaven and for the benefit of their brethren, without one thought of personal safety or advantage, are condemned by the unthinking. "we are going back to be butchered," said joseph; "if we live or die we will be reconciled to our fate," said hyrum; as they moved down to the river to cross to nauvoo on that 23rd day of june. while they walked joseph fell behind, deep in thought. someone shouted to him to quicken his steps, and he remarked: "there is time enough for the slaughter." that night, sunday, june 23rd, 1844, joseph sent a letter to the governor informing him that he would go to carthage the next morning to meet his trial. he asked that the governor send a posse to meet him near the mound, outside of carthage, about two o'clock on the afternoon of the 24th. seeing the determination of joseph, the very friends who had induced him to return would now have interposed; but he was firm. to remain in nauvoo would be to draw the vengeance of the mob upon that city. the next morning elder jedediah m. grant and theodore turley, who had carried joseph's communication to the governor, returned to nauvoo and reported their mission. ford had at first agreed to send a posse to escort joseph in safety to carthage, but some of the mobocrats and apostates made bitter speeches to him and he rescinded his promise. he refused to send or allow an escort for joseph, "as it was an honor not given to any other citizen." he would not even allow elders grant and turley to remain in carthage that night, but sent them out with a demand that joseph should appear unaccompanied at carthage the next morning. the messengers told the prophet that intense excitement existed at carthage; but he would not heed their warning. on the morning of monday, the 24th of june, 1844, joseph and the seventeen other men named in the old writ from morrison, started from nauvoo. when they reached the temple, the prophet looked upon it with a long and wistful gaze, and then turned his eyes upon the city, saying: "this is the loveliest place and these are the best people under the heavens. little do they know the trials that await them." as they passed out of the city the prophet said to daniel h. wells: "squire wells, i wish you to cherish my memory, and not think me the worst man in the world, either." on the way out they met captain dunn coming from carthage with about sixty mounted men. joseph said: "do not be alarmed, brethren, for they cannot do more to you than the enemies of truth did to the ancient saints--they can only kill the body." dunn presented to joseph an order from governor ford for all the state arms in the possession of the nauvoo legion. joseph immediately countersigned the order. then he turned to the company and spoke these memorable words: i am going like a lamb to the slaughter, but i am calm as a summer's morning. i have a conscience void of offense toward god and toward all men. again, he said: "if they take my life i shall die an innocent man, _and my blood shall cry from the ground for vengeance_, and it shall yet be said of me, 'he was murdered in cold blood.'" joseph sent henry g. sherwood back to nauvoo to get the arms ready for captain dunn and to have all things done with good order and regularity. but dunn feared that the governor's demands, coming at such a time, would excite resistance, and he requested joseph and the brethren to return with him to the city under a pledge of mutual protection. he preferred to depend upon the well-known integrity of joseph rather than to risk the wounded feelings of a much abused people. when the order for the state arms was made known in nauvoo many of the brethren regarded this as a preparation for another far west tragedy: but they heeded the prophet's word and unresistingly yielded obedience to the requirement. it was an outrage to ask these arms under the circumstances; they were borne by men who were on the defensive, not the offensive--men who carried them for the protection of home and virtue, and who had not set foot outside the limits of their own city. ford's action in this matter was atrocious; the compliance of the prophet and the saints was noble. joseph again bade farewell to his family, and looked again and again upon the fair domain which his mortal eyes were beholding for the last time. his face was white and luminous, yet upon it and in his eyes was a look of anguish. his friends would even now have detained him, be the consequences what they might; but he told them he must either yield himself to his sworn murderers or the city would be given up to massacre and pillage under the sanction of the governor. shortly after leaving nauvoo they met brother a. c. hodge coming from carthage, who told them that a minister--whom joseph had previously treated with great kindness--warned him that so sure as joseph and hyrum came to carthage they would be killed. he also said that hamilton, the innkeeper at carthage, had pointed to the carthage greys, saying: "hodge, there are the boys that will settle you mormons." a little farther on the way, the prophet received letters from attorneys at carthage to whom the governor had pledged his own honor and the honor of the state of illinois that the prisoners should be protected from all harm. this pledge ford reiterated often; and upon the strength of it many of the prophet's friends felt that he was safe. it was not until a little before midnight that the party reached carthage, but they found the mob up and expecting them with great anxiety. as they passed the public square, many troops, especially the carthage greys, gave way to a frenzy of joy. some of them shouted, "god damn you, old joe smith, we have got you now." others cried, "where is the damned prophet!" "stand away, you mcdonough boys, and let us shoot the damned mormons." "clear the way and let us have a view of joe smith, the prophet of god. he has seen the last of nauvoo. we'll use him up now, and kill all the damned mormons." the profanity of the mob was an avalanche. such ravings and cursings were scarcely ever before heard from civilized men. the governor was an ear witness to it all and leaned from his tavern window to say in a fawning voice to the rabble: gentlemen, i know your great anxiety to see mr. smith, which is natural enough, but it is quite too late tonight for you to have that opportunity; but i assure you, gentlemen, you shall have that privilege tomorrow morning, as i will cause him to pass before the troops upon the square, and i now wish you, with this assurance, quietly and peaceably to return to your quarters. at this there was a hurrah for tom ford, and the mob obeyed his wish. the prisoners were quartered at the tavern of hamilton, who had threatened brother hodge that the carthage greys would settle the "mormons." at the same inn was a party of apostates. one of them, john a. hicks, formerly president of the elders' quorum, stated to brother cyrus h. wheelock that it was determined to shed the blood of joseph smith, whether he was cleared by the law or not. hicks talked freely and unreservedly upon the subject, as if he were discoursing upon the most common occurrence of life; and boldly declared that the laws, the higbees and the fosters were all agreed upon this course. elder wheelock carried this information to governor ford, but that craven wretch treated it with perfect indifference and suffered hicks and his associates to go on with their plans for murder. a few hours later the most prominent enemies of the prophet at carthage declared: _there is nothing against these men; the law cannot reach them, but powder and ball shall. they will never get out of carthage alive._ footnotes 1. sixteen years after ford had acquiesced in the murder of joseph and hyrum smith, he said in his history of illinois: the christian world, which has hitherto regarded mormonism with silent contempt, unhappily may yet have cause to fear its rapid increase. modern society is full of material for such a religion. at the death of the prophet, fourteen years after the first mormon church was organized, the mormons in all the world numbered about two hundred thousand souls (one-half million according to their statistics); a number equal, perhaps to the number of christians when the christian church was of the same age. it is to be feared that, in the course of a century, some gifted man like paul, some splendid orator, who will be able by his eloquence to attract crowds of the thousands who are ever ready to hear, and be carried away by the sounding brass and tinkling cymbal of sparkling oratory, may command a hearing, may succeed in breathing a new life into this modern mahometanism, and make the name of the martyred joseph ring as loud, and stir the souls of men as much, as the mighty name of christ itself. sharon, palmyra, manchester, kirtland, far west, adam-ondi-ahman, ramus, nauvoo and the carthage jail, may become holy and venerable names, places of classic interest, in another age: like jerusalem, the garden of gethsemane, the mount of olives, and mount calvary to the christian, and mecca and medina to the turk. and in that event, the author of this history feels degraded by the reflection, _that the humble governor of an obscure state, who would otherwise be forgotten in a few years, stands a fair chance, like pilate and herod, by their official connection with the true religion, of being dragged down to posterity with an immortal name_, hitched on to the memory of a miserable impostor. there may be those whose ambition would lead them to desire an immortal name in history, even in those humbling terms. i am not one of that number. chapter lxiv. voluntary yielding to process--joseph and hyrum charged with treason --ford's cowardice and false-hood--in carthage jail--the first day and night--preaching to the guards--ford leaves the martyrs to their fate. when the morning came on the 25th of june, 1844, joseph and his brethren voluntarily presented themselves to constable bettisworth, who had held the original writ against them. they sought and had an interview with the governor at his headquarters; and he then and there pledged his own faith and that of the state of illinois that joseph and hyrum and the other prisoners should be protected from personal violence and should have a fair and impartial trial. a few moments after 8 o'clock a.m., joseph and hyrum were arrested upon warrants issued by justice robert f. smith, of carthage, charging them with treason, upon the affidavits of augustus spencer and henry o. norton. after making an inflammable speech to the rabble army, the governor led the brothers before the troops, as the mob had requested to have a clear view of joseph and hyrum. as they passed in front of the lines, ford introduced the prophet and patriarch as generals joseph and hyrum smith. the carthage greys refused to receive them by that introduction, and some of the officers threw up their hats, drew their swords and said: "we will introduce ourselves to the damned mormons in a different style." the governor quieted them by saying: _you shall have full satisfaction._ an hour later the carthage greys revolted and were put under guard; they could not be content to wait another hour for the murder. but they were soon released. joseph had asked a private interview with ford, but it had been refused. in declining, the governor looked down with shame. in the afternoon several officers of the mob militia called upon joseph at the tavern. they gazed upon him with much curiosity, and he asked them if he appeared like a desperate character. they replied that his outward appearance seemed to indicate exactly the opposite, but they could not tell what was in his heart. to this joseph responded: very true, gentlemen, you cannot see what is in my heart, and you are therefore unable to judge me or my intentions; but i can see what is in your hearts, and will tell you what i see. i can see you thirst for blood, and nothing but my blood will satisfy you. it is not for crime of any description that i and my brethren are thus continually persecuted and harassed by our enemies, but there are other motives, and some of them i have expressed, so far as relates to myself; and inasmuch as you and the people thirst for blood, i prophesy, in the name of the lord, that you shall witness scenes of blood and sorrow to your entire satisfaction. your souls shall be perfectly satiated with blood, and many of you who are now present shall have an opportunity to face the cannon's mouth from sources you think not of; and those people that desire this great evil upon me and my brethren, shall be filled with regret and sorrow because of the scenes of desolation and distress that await them. they shall seek for peace, and shall not be able to find it. gentlemen, you will find what i have told you to be true. at 4 o'clock joseph and hyrum, and thirteen other brethren were taken before robert f. smith, justice of the peace and captain of the carthage greys, on a charge of riot in destroying the printing press of the _expositor_. robert smith took the place of morrison, by the direction of the mob and with the connivance of the governor, although ford had stated that the hearing must be had before the same justice who issued the original writ. but he had only made this assertion in order to justify himself in overlooking the proceedings in justice wells' court. now that he had the brethren at carthage he was willing that the mob should have them tried before the most vindictive man to be found exercising judicial functions. upon this hearing before robert f. smith, the fifteen brethren were admitted to bail in the sum of $7,500, and john s. fullmer, edward hunter, dan jones, john benbow, and others as sureties. then the court was adjourned without calling on joseph and hyrum to answer to the charge of treason, or even intimating to them or their counsel that an examination of this charge was to be made. about dark that night the constable appeared with a mittimus from justice smith and demanded that joseph and hyrum go to jail upon the charge of treason. this mittimus falsely alleged that the trial for treason had been begun and had been postponed. joseph and his counsel, messrs. woods and reid, exposed this tyrannical proceeding, showing clearly that the law did not permit the justice to send them to jail by mittimus without having them first brought before him for examination, and appealed to the governor. he refused assistance. a little later captain and justice robert f. smith applied to him to know how he should enforce the illegal mittimus, and the governor said significantly: "you have the carthage greys at your command." the mob captain took the hint and dragged the prisoners violently to jail. apostles john taylor and willard richards, and john p. greene, stephen markham, dan jones, john s. fullmer, dr. south wick and lorenzo d. wasson accompanied the prophet and patriarch to prison; and it is well that they did so. stephen markham and dan jones walked one on either side of joseph and hyrum, keeping off the drunken rabble which several times broke through the ranks of the file of soldiers guarding the brethren on their way to prison. they made their dungeon seem a heaven that night by their prayers and by their faith. after spending the night in carthage jail, joseph wrote on the morning of june 26th, 1844, soliciting an interview with ford. the governor sent back a favorable reply, and to the messengers he spoke apologetically of his failure to interfere the previous night. apostle john taylor had been to him in the meantime and had made him feel his falseness and cowardice. about 9:30 a.m. the governor came to the prison and had a lengthy interview with joseph. president taylor was present and made an extensive report of the conversation. joseph charged governor ford with absolute knowledge that the enemies of the saints had first commenced these difficulties; that joseph and his people had not transgressed the law; and that the nauvoo legion had only been ordered out in pursuance of orders received by joseph from the governor requiring him to assemble the legion for the protection of nauvoo against armed bands of marauders. as they parted the governor reiterated his promise, pledging his faith, the honor of his officers, and the good name of the state of illinois that the brethren would be protected. he said that he might go to nauvoo that day or the next, and if so he would take joseph with him. after ford left the prison, he went to hamilton's hotel and began to converse with a mob soldier standing there. alfred randall, a man of approved veracity, testified that he heard the mobocrat saying to ford, "the soldiers are determined to see joe smith dead before they leave here;" and heard ford reply, "if you know of any such thing keep it to yourself." it was common conversation that day on the camp ground and in the dining-room of the hotel in the presence of governor ford: "the law is too short for these men, but they must not be suffered to go at large." "no; if the law will not reach them powder and ball must." most of the afternoon of the 26th was spent by dan jones and stephen markham in hewing the warped door of the cell in which the brethren were confined with a penknife so that it would fasten in the frame. the brethren preached by turns to the guards, several of whom were relieved before their watch was out because they admitted that they were convinced of the innocence of the prisoners. one of them said: "we have been imposed upon; these men are guiltless." another said: "let us go home, boys, for i will not fight any longer against these men." during the day hyrum vainly attempted to lead joseph into a belief that his life would be saved. to his brethren joseph said: "could my brother hyrum but be liberated it would not matter so much about me." then he said: "poor rigdon, i am glad he has gone to pittsburg out of the way. were he to preside he would lead the church to destruction in less than five years." at half-past two that afternoon constable bettisworth demanded the persons of the prisoners from the jailor upon an order signed by justice robert f. smith. the jailor refused, as the prisoners had been committed to his charge to be held by him until released from his custody by due course of law. the justice then inquired of the governor what he should do, and ford once more responded: "there are the carthage greys under your command, bring them out; we have plenty of troops." again taking the significant hint, the mob captain and justice used his willing rabble of soldiers to drag joseph and hyrum illegally away. he had them brought before him, robert f. smith, captain of the carthage greys, at the court house. the grave charge against them was treason and when they asked for time in which to get witnesses, they were vehemently opposed. finally at five o'clock in the afternoon the court adjourned until noon of the next day to give the defendants opportunity to send to nauvoo, twenty miles distant, and obtain their witnesses. subsequently, without any notification to the prisoners or their counsel, the mob justice and captain postponed the trial until the 29th of june. patriarch john smith, father of apostle george a. smith, came from macedonia to see his nephews joseph and hyrum in jail. he narrowly escaped with his life from mobbers on the way. it was with difficulty that he secured admission to the prison. after remaining an hour he left the jail to carry a message to almon w. babbitt, requesting his assistance as attorney for the prophet at the expected trial. patriarch john smith found babbitt, but learned from him that he could not comply with joseph's request. that night in prison hyrum read from the book of mormon concerning the sufferings and deliverance of the servants of god from the hands of their enemies. joseph arose and bore a powerful testimony to the guards to the divinity of the book; he declared that the gospel had been restored and that the kingdom of god was again established on the earth for the sake of which he was then incarcerated in prison, and not because he had violated any law of god or man. they retired to rest very late. in the room with the prophet and patriarch were apostles john taylor and willard richards and elders john s. fullmer, stephen markham and dan jones. in the night joseph whispered to dan jones, "are you afraid to die?" brother jones answered: "has that time come, think you! engaged in such a cause i do not think that death would have many terrors." joseph replied: "you will yet see wales and fulfill the mission appointed you, before you die." [1] in the morning dan jones went down, at the prophet's request, to learn the cause of a disturbance of the night, and frank worrell, the officer of the guard of carthage greys, said to dan: we have had too much trouble to bring old joe here to let him ever escape alive, and unless you want to die with him, you had better leave before sundown; and you are not a damned bit better than him for taking his part, and you'll see that i can prophesy better than old joe, for neither he nor his brother, nor anyone who will remain with them, will see the sun set today. brother jones started to find the governor and on the way saw an assemblage of the mob, and heard one of them who was making a speech say: our troops will be discharged this morning in obedience to order, and for a sham we will leave the town; but when the governor and the mcdonough troops have left for nauvoo this forenoon, we will return and kill these men, if we have to tear the jail down. when dan found the governor, and related the threats, ford only sneered at him. ford was actually preparing to go to nauvoo. he had disbanded some of the troops and in his hearing they declared that they would return and kill joseph and hyrum as soon as he was far enough away from town. ford refused permits for the prophet's friends to pass in and out of the prison. this deprived joseph and hyrum of the society of all but apostles taylor and richards who remained constantly with them. the governor held consultation with the officers of the mob army. a dr. southwick who was there afterward declared that the purpose of the meeting was to consider the best way of stopping joseph smith's career, as his views on the government were being widely circulated and they took like wildfire. the mobocrats said that if he did not get into the presidential chair this election he would be sure to next time; and if illinois and missouri would join together and kill him, they would not be brought to justice for it. as the governor continued his preparations to depart from carthage to nauvoo, and as it was clear that he intended to break his solemn promise by failing to take joseph with him, cyrus h. wheelock, dan jones and john p. greene went in town to him and protested with all possible solemnity against his deed. he professed to reassure them; and then he took with him captain dunn, and his company--of all the militia the least vindictive against the prophet; and left as a guard the carthage greys--of all the mob the most bloodthirsty. these carthage greys had but two days before been under arrest for insulting the commanding general; their conduct had shown them to be notoriously hostile to the prisoners; and they had often in the governor's hearing threatened the lives of joseph and hyrum. of the disbanded troops the governor permitted two or three hundred under colonel levi williams, a sectarian preacher and a sworn enemy to joseph, to remain encamped in the vicinity of carthage, awaiting the hour when they might safely descend upon the jail. cyrus h. wheelock was permitted to enter the prison, and during his visit he slipped a small revolver, of the kind known in those days as the "pepper-box" revolver, into joseph's pocket. cyrus was going to nauvoo with messages from the brethren in prison. they were so numerous that dr. richards proposed to write them down feeling that wheelock might forget, but hyrum fastened his eye upon the messenger, and with a look of penetration, said: brother wheelock will remember all that we tell him, and he will never forget the occurrences of this day. footnotes 1. this prediction was gloriously fulfilled. chapter lxv. administration of the holy endowments--the work of the closing months--union of satanic forces against the prophet--a momentary glance at him before the final hour. before recounting the final act which closed this great life, we may pause to glance at some of the work of the prophet and some of the difficulties which beset his path and wrought the martyrdom. during the winter of 1843-4 superhuman power rested upon the prophet in his teachings and administrations. he was impelled to constant labor in his ministry as if he had the briefest possible time in which to accomplish his work. perhaps he was not fully aware how little there was of mortal life left to him, yet many of his expressions at this time were recalled by the apostles and others afterwards as foreshadowing the nearness of his departure. he bestowed upon the faithful apostles and other chosen ones the endowments, and gave them the keys of the priesthood in their fullness as he had received them. he also taught and administered to them the sealing ordinances, explaining in great plainness and power the manner in which husbands and wives, parents and children are to be united by eternal ties, and the whole human family, back to father adam, be linked together in indissoluble bonds. in imparting these glorious principles and bestowing these keys and powers upon his fellow apostles, the prophet was filled with god-like power. more important doctrines and ordinances were never imparted unto man. the spirit which rested upon joseph in teaching and upon the people in listening to them (for he dwelt much upon these principles in his public discourses) will never be forgotten by those who heard him. it was to the deep and abiding effect of these teachings upon the minds of the saints that the extraordinary exertions which were made after his death in completing the temple may chiefly be attributed. * * * * * the perusal of the history of the church during the life of joseph the prophet suggests many reflections and to many minds prompts many inquiries. one cannot fail to be struck with the unceasing opposition with which he had to contend. from the day that he received the first communication from heaven up to the day of his martyrdom his pathway was beset with difficulties, his liberty and life were constantly menaced. had he been an ordinary man he would have been crushed in spirit and sunk in despair under the relentless attacks which were made upon him. to find a parallel to his case we must go back to the days of our savior and his apostles and the prophets who preceded them. joseph's life was sought for with satanic hate. the thirst for his blood was unappeasable. had there not been a special providence exercised in his behalf to preserve him until his mission should be fulfilled, he would have been slain by murderous hands long before the dreadful day at carthage. to the inexperienced reader it seems unaccountable that any generation of men could have been so blind to everything god-like, so dead to every humane sentiment, so utterly cruel and barbarous, as not to recognize in the teachings, works and life of god's beloved son the divinity with which he was clothed and to nail him upon a cross between two thieves. also that his chosen apostles, filled with angelic power, preaching so pure a doctrine and laboring with such self-denial and unselfish zeal for the salvation of mankind, should have been slain by the very people whose benefactors they sought to be. but in our own age the same scenes are re-enacted. joseph smith, a prophet of god, called by the almighty to receive the everlasting priesthood to lay the foundation of the church of christ, and to preach the ancient pure gospel, performs the mission to which he was divinely appointed, and is pursued with vindictive hate through his life, and is finally barbarously slain. the explanation of all this is given by the lord himself in his words to his disciples: "if ye were of the world, the world would love his own; but because ye are not of the world, but i have chosen you out of the world, therefore the world hateth you." according to the predictions, this is the dispensation of the fullness of times--the crowning dispensation of all. to leave the world without excuse and to prepare the way for the second coming of the lord, the holy priesthood, the pure gospel and the true church of christ are restored to earth through the ministration of angels. satan, fully conscious that if these prevail his dominion will be overthrown, arrays all his forces against the servants and work of god. he resorts to his old tactics to accomplish his purposes. he was a liar and a murderer from the beginning. lies and murder are the agencies he depends upon. many, being free agents and having power to choose whom they will serve, become the instruments of hate, and the earth is drenched with the blood of innocence. the prophet joseph, while he lived, was the conspicuous object of his vengeance. like paul, he could have recounted a long list of perils which he had to encounter, not the least of which, as in the case of paul, were "perils among false brethren."' of all the evils with which this great prophet had to contend, none were so grievous or so hard to be borne as the defection and treason of "false brethren." the most deadly wounds he ever received were from those who, judas-like, had been his companions. when, through their transgressions, they lost the spirit of god, and turned away from the truth, the spirit of murder took possession of them, they became fit instruments for satan's service, and to this class more than to any others, can the foul murders of the 27th of june, 1844, be charged. the great bulk of those who composed the mobs which attacked the saints in missouri and illinois were ignorant men. their passions were easily aroused. a few cunning and unscrupulous leaders were able to use them to accomplish their ends. seeing the increase of the saints, they were easily persuaded that, if left to themselves, they would soon outnumber the old settlers, they would outvote them, take possession of the offices, and drive them out of the country. by such representations and artifices as these, appealing to the lowest and basest of motives, they were able to inflame the minds of ignorant and unprincipled men. envious of the prosperity of the saints, coveting their possessions, they thought to profit in driving them from their homes. apostates had personal vengeance and hates to gratify; politicians saw a growing power which they could not control, and whose union made it formidable in county and state affairs; the clergy saw a system of religion which they could not controvert; and the rabble had their cupidity excited at the prospect of plunder, which might fall to them through the abandonment of lands and improvements and stock by the people whom they were driving away. chapter lxvi. the last day--ford's action at nauvoo--conspiracy between the guards and the murderous mob militia--the prisoners left to their fate--"a poor wayfaring man of grief"--the assault and the murder--the end. governor ford went to nauvoo on the morning of the 27th of june, 1844, accompanied by a body of troops. when he arrived there he made a public speech before thousands of the saints, in which he used this expression: "a great crime has been done by destroying the _expositor_ press, and placing the city under martial law, and _a severe atonement must be made, so prepare your minds for the emergency_." whether ford was fully cognizant of the plot to murder the prophet during his absence from carthage is not altogether clear. he was unquestionably aware of the murderous feeling which existed among the carthage greys, and the men who were associated with levi williams and the laws, higbees, fosters and others at carthage. it has been stated upon good authority, and it has never been disputed, that he was informed of the intentions of the mob. but he ventured into nauvoo. would a cowardly man like he was have dared to risk himself in such a manner at such a time, if he was fully advised of the time the massacre was to take place? the presumption is that he was indifferent as to the fate which would befall the prophet and his companions; but that he did not know, as some of his officers did, that the bloody deed was to be consummated while he was absent at nauvoo. if ford had been a man of greater daring, it might with certainty be assured that his visit to nauvoo was a part of the conspiracy, and that he went there to avoid the appearance of complicity in the murder. this is certain, that while ford was addressing the people, a sound like the distant firing of a cannon, or the slight sound of distant rumbling thunder, was heard by many in the audience, and by some of ford's aides who stood near him, and that they whispered something to him, and without loss of time and in the greatest haste, he and his escort rode out of nauvoo. their departure was more like a flight than the decorous leave-taking of the executive of the state accompanied by a command of troops. a cannon was fired at a certain point distant from carthage, as a signal that the massacre had been accomplished; but it was never known whether or not this was the sound which attracted attention at nauvoo. governor ford's hasty flight at that time has always been deemed conclusive evidence that he had been informed by some of his companions--if he had not been fully advised of the plot and its details before--that joseph smith and his companions had been murdered. ford and his aides occupied a room in the nauvoo mansion that day. orrin p. rockwell heard one of them at three o'clock say: "the deed is done before this time." the governor and his company went to the temple. some of the officers broke the horns from the oxen supporting the baptismal font, while ford made rare sport of the sacred edifice. one of his attendants remarked: "this temple is a curious piece of workmanship; and it was a damned shame that they did not let joe smith finish it." another said: "but he is dead by this time, and he will never see this temple again." brother william gr. sterrett stood by and replied: "they cannot kill him until he has finished his work." at this ford gave a significant smile and one of his aids standing by said: "whether he has finished his work or not, by god, he will not see this place again, for he is finished before this time." at carthage, after the governor left, the external situation was this: the guarding of the jail had been left to general deming who had the carthage greys under his command; but deming retired during the day for fear of his life, as he saw the determination of the troops to connive at murder. the main body of the company was stationed in the public square, one hundred and fifty yards from the jail, awhile eight men were detailed, under the command of sergeant frank a. worrell, to guard the prisoners. the disbanded mob militia had come up to carthage to the number of two hundred, with their faces blackened with powder and mud. the carthage greys were informed that the assassin band was ready; and it was then arranged that the guard at the jail should load with blank cartridges and that the mob should attack the prison and meet with some show of resistance. within the jail, the brethren, joseph and hyrum, john taylor and willard richards, were confined in a room upstairs and were busy, during the day, writing letters, conversing and praying and singing. between three, and four o'clock at the prophet's request, apostle taylor sang this sweet and comforting poem: a poor wayfaring man of grief, hath often cross'd me on my way, who sued so humbly for relief that i could never answer _nay_. i had not power to ask his name; whither he went or whence he came; yet there was something in his eye that won my love, i know not why. once when my scanty meal was spread, he entered--not a word he spake! just perishing for want of bread; i gave him all; he blessed it, brake, and ate, but gave me part again; mine was an angel's portion then, for while i fed with eager haste, the crust was manna to my taste. i spied him where a fountain burst, clear from the rock--his strength was gone, the heedless water mocked his thirst, he heard it, saw it hurrying on. i ran and rais'd the suff'rer up; thrice from the stream he drain'd my cup, dipped and return'd it running o'er; i drank and never thirsted more. 'twas night, the floods were out, it blew a winter hurricane aloof; i heard his voice, abroad, and flew to bid him welcome to my roof. i warm'd, i cloth'd, i cheer'd my guest, i laid him on my couch to rest; then made the earth my bed, and seem'd in eden's garden while i dream'd. stripp'd, wounded, beaten nigh to death, 1 found him by the highway side; i rous'd his pulse, brought back his breath, reviv'd his spirit, and supplied wine, oil, refreshment--he was heal'd; i had myself a wound conceal'd; but from that hour forgot the smart, and peace bound up my broken heart. in prison i saw him next--condemn'd to meet a traitor's doom at morn; the tide of lying tongues i stemm'd, and honor'd him 'mid shame and scorn. my friendship's utmost zeal to try, he asked if i for him would die; the flesh was weak, my blood ran chill, but the free spirit cried, "i will!" then in a moment to my view, the stranger started from disguise; the tokens in his hands i knew, the savior stood before mine eyes. he spake--and my poor name he nam'd- "of me thou hast not been asham'd; these deeds shall thy memorial be; fear not, thou didst them unto me." and when it was done, joseph asked him to repeat it. he replied that he did not feel like singing. he was oppressed with a sense of coming disaster; but to gratify hyrum, he sang the hymn again, with much tender feeling. at four o'clock the guard was changed. a little after five, the jailor came in and said that stephen markham had been surrounded by a mob and driven from carthage. a little later there was a slight rustling at the outer door of the jail, and a cry of surrender, then a discharge of three or four guns. the plot had been carried out: two hundred of the mob came rushing into the jail yard, and the guards fired their pieces over the heads of the assailing party. many of the mob rushed up the stairs while others fired through the open windows of the jail into the room where the brethren were confined. the four prisoners sprang against the door, but the murderers burst it partly open and pushed their guns into the room. john taylor and willard richards, each with a cane, tried to knock aside the weapons. a shower of bullets came up the stairway and through the door. hyrum was in front of the door when a ball struck him in the face and he fell back saying: "i am a dead man." as he was falling, another bullet from the outside passed through his swaying form, and two others from the doorway entered his body a moment later. when hyrum fell, joseph exclaimed, "oh, my dear brother hyrum!" and opening the door a few inches he discharged his pistol into the stairway--but two or three barrels missed fire. when the door could no longer be held, and when he could no longer parry the guns, elder taylor sprang toward the window. a bullet from the doorway struck his left thigh. paralyzed and unable to help himself he fell on the window sill, and felt himself falling out, when by some means which he did not understand at the time he was thrown backward into the room. a bullet fired from the outside struck his watch and the watch saved his life in two ways, it stopped the bullet, which probably would have killed him, and the force of the ball in striking it threw him into the room. the watch stopped at sixteen minutes and twenty-six seconds past 5 o'clock. after he fell into the room three other bullets struck him, spattering his blood like rain upon the walls and floor. joseph saw that there was no longer safety in the room; and thinking that he would save the life of willard richards if he himself should spring from the room, he turned immediately from the door, dropped his pistol and leaped into the window. instantly two bullets pierced him from the door, and one entered his right breast from without, and he fell outward into the hands of his murderers exclaiming: "oh lord, my god!" when his body struck the ground he rolled instantly upon his face--dead. as he lay there, one of the mob, bare footed and bare headed, wearing no coat, with his trousers rolled above his knees and his shirt sleeves above his elbows, seized the body of the murdered prophet and set it against the south side of the well curb. colonel levi williams then ordered four men to shoot joseph. standing about eight feet from his body they fired simultaneously. the body slightly cringed as the bullets entered it, and once more joseph fell upon his face. he had smiled with sweet compassion in his countenance as he gazed upon his murderers in the last moment of his life; and this was the expression when the face was set in death. the missourians had offered a large reward for joseph's head; and the ruffian who had set him against the well curb now approached with a glittering knife for the purpose of severing the head from the body. william m. daniels who claims to have been an eye-witness to the proceedings says that as he was about to make the awful stroke a vivid light burst from the heavens upon the bloody scene. it passed between joseph and his murderers, and they were struck with terror. the knife fell from the powerless hand of the ruffian, and he stood transfixed. the muskets dropped from the arms of williams' four executioners, and they had not the power to move a limb. horrified, the mob scattered in all directions. williams cried to them to come back and carry off the four men who still stood like marble statues, frozen with terror. they obeyed, and these men were lifted into the baggage wagons as inert as corpses. when joseph fell from the window the mob on the stairway rushed down and out of the building to find him; and it was this which saved the lives of willard richards, and john taylor. willard started to leave the room thinking all were dead but himself; but elder taylor called to him. he returned, took up the body of john, which was bleeding from four ghastly wounds, and carried him into an inner dungeon cell and placed him on a filthy mattress which was lying there, saying: "if your wounds are not fatal i want you to live to tell this story." nearly all the inhabitants of carthage followed the mob in their flight of horror. the governor came to carthage in the night, wrote an order for the citizens of nauvoo to defend themselves, and then the miserable coward fled to quincy. having provided as well as possible for the wounds of john taylor, on the morning of the 28th of june dr. richards started for nauvoo with the bodies of the martyrs. they were met by thousands of lamenting saints whose wailings ascended into the ears of almighty god. ten thousand people were addressed by apostle richards, colonel markham and others who admonished them to keep the peace and trust to the law for a remedy for the awful crimes which had been committed, and when the law failed, to call upon god in heaven to avenge them of their wrongs. the bodies of the martyrs were taken to the mansion house and cared for by loving friends. the loved ones of the dead prophet and patriarch were first admitted and fell upon the dear faces and kissed them and begged for one more word of comfort. early the next morning the bodies were placed in coffins covered with black velvet, and the caskets were then placed in rough pine boxes. the doors were thrown open, and ten thousand people walked through the mansion and gazed upon the martyred clay. all this time the people were in constant expectation of an attack by the mob army upon the defenseless city. at night the house was closed and then the coffins were lifted out of the boxes and concealed in an apartment of the mansion while bags of sand took their place in the outer caskets. a mock funeral was held; the boxes were carried in a hearse to the graveyard and there deposited in the earth with the usual ceremonies. the course seemed necessary, because the enemies of joseph and hyrum had taken a ghastly oath to steal the remains. at midnight the bodies were taken in their caskets from the mansion house by dimick b. huntington, edward hunter, william d. huntington, william marks, jonathan h. holmes, gilbert goldsmith, alpheus cutler, lorenzo d. wasson, philip b. lewis and james emmett to the nauvoo house, the foundation of which was then built, and they were interred in the basement. immediately afterward, a terrific storm of rain came on accompanied by thunder and lightning. the tears of heaven obliterated all traces of the newly dug graves, and the bodies remained there in safe repose until a later time when they were removed elsewhere. the woe of the saints cannot be described. they were menaced with extermination. their prophet and patriarch were dead. only two of the apostles were there, and one of these was supposed to be dying. the enemies of truth were sure that they had now destroyed the work. and yet it lives, greater and stronger after the lapse of years! it is indestructible for it is the work of god. and knowing that it is the eternal work of god, we know that joseph smith, who established it, was a prophet holy and pure. anecdotes and sayings of the prophet. "seek ye wisdom from the best books." "the cause of human liberty is the cause of god." "we will never be justly charged with the sin of ingratitude." "baptism is a covenant with god that we will do his will." "all men will be raised from the grave by the power of god, having spirit in their bodies and not blood." "our affections should be placed upon god and his work more intensely than upon our fellow-beings." "i will walk through the gates of heaven, and claim what i seal and those that follow me and my counsel." "i understand some law, and more justice and know as much about the rights of american citizens as any man." "all children are redeemed by the blood of jesus christ, and the moment they leave this world they are taken to the bosom of abraham." "the lord once told me that what i asked for i should have. i have been afraid to ask god to kill my enemies, lest some of them should, peradventure, repent." "beware, oh earth! how you fight against the saints of god and shed innocent blood; for, in the days of elijah, his enemies came upon him, and fire was called down from heaven to destroy them." "sectarian priests cry out concerning me and ask: "why is it that this babbler gets so many followers and retains them?" i answer: "it is because i possess the principle of love. all that i offer the world is a good heart and a good hand." "i am a rough stone. the sound of the hammer and chisel was never heard on me until the lord took me in hand. i desire the learning and wisdom of heaven alone." "i asked a short time since for the lord to deliver me out of the hands of the governor; and if it needs must be to accomplish it to take him away; and the next news that came pouring down from there was that governor reynolds had shot himself." speaking of the death of judge higbee, a just and good man, joseph said: "who is there that would not give all his goods to feed the poor, and pour out his gold and silver to the four winds to go where elias higbee has gone?" at far west, missouri, on the 4th day of july, 1838, the liberty pole was struck by lightning and shattered into splinters. joseph walked around on the fragments, saying: "as that pole was splinted, so shall the nations of the earth be." soon after the nomination of the prophet for the presidency of the united states, apostle george a. smith related that elder farnham heard the people in st. louis say: "things have come to a strange pass if joseph smith is elected president, he will raise the devil with missouri; and if he is not elected he will raise the devil anyhow." an angry sectarian in kirtland commanded fire to come down out of heaven to consume the prophet and his house. joseph smiled and said: "you are one of baal's prophets; your god does not hear you." a visitor, who remarked that the people had been gathered from the four quarters of the earth, of different races and creeds, asked the prophet: "mr. smith, how do you govern these people?" "i teach them correct principles and they govern themselves." "salvation cannot come without revelation; it is in vain for any man to minister without it. no man is a minister of jesus christ without being a prophet. no man can be a minister of jesus christ except he has the testimony of jesus, and this is the spirit of prophecy." the prophet was preaching in philadelphia, when a man called out for a sign and would not let joseph proceed peaceably with his sermon. after having vainly warned the man of what christ said concerning sign-seekers, the person still persisting, joseph said to the congregation: "this man is an adulterer." "it is true," cried another, "for i caught him in the very act;" and the sign-seeker after wards confessed that the charge was correct. "the saints can testify whether i am willing to lay down my life for my brethren. if it has been demonstrated that i have been willing to die for a mormon, i am bold to declare before heaven that i am just as ready to die in defending the rights of a presbyterian, a baptist or a good man of any other denomination; for the same principle which would trample upon the rights of the latter-day saints would trample upon the rights of the roman catholics, or of any other denomination who may be unpopular and too weak to defend themselves." "there are two comforters spoken of. the first comforter is the holy ghost. * * * now what is this other comforter? it is the lord jesus christ himself. when any man obtains this last comforter he will have the personage of jesus christ to attend him, or appear unto him from time to time, and even he will manifest the father unto him. they will take up their abode in him, and the visions of the heavens will be opened unto him and the lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the kingdom of god; and this is the state and place the ancient saints arrived at when they had such glorious visions." sunday, march 10, 1844--"i prophesy in the name of the lord that christ will not come this year; and i also prophesy in the name of the lord that christ will not come in forty years; and if god ever spoke by my mouth he will not come in that length of time. jesus christ never did reveal to any man the _precise_ time that he _would_ come." "the savior, moses and elias, gave the keys of the priesthood to peter, james and john, on the mount, when they were transfigured before him. * * * how have we come at the priesthood in the last days? it came down in regular succession. peter, james and john had it given to them, and they gave it to others." [the prophet and oliver cowdery]. the laws, and fosters, and higbees had threatened to kill joseph, alleging that he was a false prophet and they would do well to rid the world of him. he preached a funeral sermon upon elder king follett, on sunday, the 7th day of april, 1844. referring to the murderous hate of his enemies he said: "if any man is authorized to take away my life because he thinks and says i am a false teacher, then, upon the same principle, we should be justified in taking away the life of every false teacher; and where would be the end of blood? and who would not be the sufferer? "but meddle not with any man for his religion; and all governments ought to permit every man to enjoy his religion unmolested. no man is authorized to take away life in consequence of difference of religion, which all laws and governments ought to tolerate and protect, right or wrong. every man has a natural, and, in our country, a constitutional right to be a false prophet as well as a true prophet. if i show, verily, that i have the truth of god, and show that ninety-nine out of every hundred professing to be religious ministers are false teachers, having no authority, while they pretend to hold the keys of god's kingdom on earth, and was to kill them because they are false teachers, it would deluge the whole world with blood." elder o. b. huntington relates the following circumstance, which was detailed to him by father zera cole while they were at work in the logan temple for the dead: brother cole was with the camp of zion which went up to missouri in 1834. while traveling across a vast prairie, treeless and waterless, they encamped at night after a long and wearisome day's march. they had been without water since early morning, and men and animals suffered greatly from thirst, for it had been one of the hottest days of june. joseph sat in his tent door looking out upon the scene. all at once he called for a spade. when it was brought he looked about him and selected a spot, the most convenient in the camp for men and teams to get water. then he dug a shallow well, and immediately the water came bubbling up into it and filled it, so that the horses and mules could stand upon the brink and drink from it. while the camp stayed there, the well remained full, despite the fact that about two hundred men and scores of horses and mules were supplied from it. elder william cahoon also told brother huntington of this incident. "there are but a few beings in the world who understand rightly the character of god. the great majority of mankind do not comprehend anything, either that which is past or that which is to come, as it respects their relationship to god. * * * if a man learns nothing more than to eat, drink and sleep, and does not comprehend the designs of god, then the beast comprehends as much. if men do not comprehend the character of god they do not comprehend themselves. i want to go back to the beginning, and so lift your minds into a more lofty sphere and a more exalted understanding than what the human mind generally aspires to. "i want to ask this congregation--every man, woman and child--to answer the question in their own hearts, what kind of a being is god? ask yourselves; turn your thoughts into your hearts, and say if any of you have seen, heard or communed with him. this is a question that may occupy your attention for a long time. i again repeat the question, what kind of a being is god? does any man or woman know? the scriptures inform us that 'this is life eternal, that they might know thee, the only true god, and jesus christ whom thou hast sent.'" on the 25th day of june, 1844, at about half past nine a. m., after repeated solicitations from the prophet for a personal interview, governor ford came to carthage jail, in company with colonel geddes, and the following conversation occurred, as reported by apostle john taylor: _governor_: "general smith, i believe you have given me a general outline of the difficulties that have existed in the country in the documents forwarded to me by dr. bernhisel and mr. taylor; but, unfortunately, there seems to be a great discrepancy between your statements and those of your enemies. it is true that you are substantiated by evidence and affidavit, but for such an extraordinary excitement as that which is now in the country, there must be some cause, and i attribute the last outbreak to the destruction of the _expositor_, and to your refusal to comply with the writ issued by esq. morrison. the press in the united states is looked upon as the great bulwark of american freedom, and its destruction in nauvoo was represented and looked upon as a high-handed measure, and manifests to the people a disposition on your part to suppress the liberty of speech and of the press; this, with your refusal to comply with the requisition of a writ, i conceive to be the principal cause of this difficulty, and you are, moreover, represented to me as turbulent and defiant of the laws and institutions of our country." _general smith_: "governor ford, you, sir, as governor of this state, are aware of the prosecutions and persecutions that i have endured. you know well that our course has been peaceable and law-abiding, for i have furnished this state, ever since our settlement here, with sufficient evidence of my pacific intentions, and those of the people with whom i am associated, by the endurance of every conceivable indignity and lawless outrage perpetrated upon me and upon this people since our settlement here, and you yourself know that i have kept you well posted in relation to all matters associated with the late difficulties. if you have not got some of my communications, it has not been my fault. "agreeable to your orders, i assembled the nauvoo legion for the protection of nauvoo and the surrounding country against an armed band of marauders, and ever since they have been mustered i have almost daily communicated with you in regard to all the leading events that have transpired; and whether in the capacity of mayor of the city, or lieutenant-general of the nauvoo legion, i have striven, according to the best of my judgment, to preserve the peace and administer even-handed justice to all; but my motives are impugned, my acts are misconstrued, and i am grossly and wickedly misrepresented. i suppose i am indebted for my incarceration here to the oath of a worthless man that was arraigned before me and fined for abusing and maltreating his lame, helpless brother. "that i should be charged by you, sir, who know better, of acting contrary to law, is to me a matter of surprise. was it the mormons or our enemies who first commenced these difficulties? you know well we did not; and when this turbulent, outrageous people commenced their insurrectionary movements, i made you acquainted with them, officially, and asked your advice, and have followed strictly your counsel in every particular. who ordered out the nauvoo legion? i did under your direction. for what purpose? to suppress these insurrectionary movements. it was at your instance, sir, that i issued a proclamation calling upon the nauvoo legion to be in readiness, at a moment's warning, to guard against the incursions of mobs, and gave an order to jonathan dunham, acting major-general, to that effect. am i then to be charged with the acts of others; and because lawlessness and mobocracy abound, and i, when carrying out your institutions, to be charged with not abiding law? why is it that i must be made accountable for other men's acts? if there is trouble in the country, neither i nor my people made it, and all that we have ever done, after much endurance on our part, is to maintain and uphold the constitution and the institutions of our country, and to protect an injured, innocent and persecuted people against misrule and mob violence. "concerning the destruction of the press to which you refer, men may differ somewhat in their opinions about it; but can it be supposed that after all the indignities to which we have been subjected outside, that this people could suffer such a set of worthless vagabonds to come into our city, and right under our own eyes and protection, vilify and calumniate not only ourselves, but the character of our wives and daughters, as was impudently and unblushingly done in that infamous and filthy sheet? there is not a city in the united states that would have suffered such an indignity for twenty-four hours. our whole people were indignant, and loudly called upon our city authorities for a redress of their grievances, which if not attended to, they themselves would have taken the matter into their own hands, and have summarily punished the audacious wretches, as they deserved. "the principles of equal rights that have been instilled into our bosoms from our cradles, as american citizens forbid us submitting to every foul indignity, succumbing and pandering to wretches so infamous as these. but, independent of this, the course that we pursued we considered to be strictly legal; for, notwithstanding the insult, we were anxious to be governed strictly by law, and therefore convened the city council; and, being desirous in our deliberations to abide law, summoned legal counsel to be present on the occasion. "upon investigating the matter we found that our city charter gave us power to remove all nuisances; and, furthermore, upon consulting blackstone upon what might be considered a nuisance that distinguished lawyer, who is considered authority, i believe, in all our courts, states, among other things, that a libelous and filthy press may be considered a nuisance and abated as such. "here then one of the most eminent english barristers, whose works are considered standard with us, declares that a libelous and filthy press may be considered a nuisance, and our own charter, given us by the legislature of this state, gives us the power to remove nuisances; and by ordering that press abated as a nuisance, we conceived that we were acting strictly in accordance with law. we made that order in our corporate capacity, and the city marshal carried it out. it is possible there may have been some better way, but i must confess that i could not see it. "in relation to the writ served upon us, we were willing to abide the consequences of our own acts, but were unwilling, in answering a writ of that kind, to submit to illegal exactions sought to be imposed upon us under the pretense of law, when we know they were in open violation of it. "when that document was presented to me by mr. bettisworth, i offered in the presence of more than twenty persons, to go to any other magistrate, either in our city or appanoose, or any other place where we should be safe, but we refused to put ourselves into the power of a mob. "what right had that constable to refuse our request? he had none according to law; for you know, governor ford, that the statute law in illinois is, that the parties served with the writ 'shall go before him who issued it, or some other justice of the peace.' why, then, should we be dragged to carthage, where the law does not compel us to go? does not this look like many others of our prosecutions with which you are acquainted? and had we not a right to expect foul play? "this very act was a breach of law on his part--an assumption of power that did not belong to him, and an attempt, at least, to deprive us of our legal and constitutional rights and privileges. what could we do under the circumstances different from what we did do? we sued for, and obtained a writ of _habeas corpus_ from the municipal court, by which we were delivered from the hands of constable bettisworth, and brought before and acquitted by the municipal court. "after our acquittal, in a conversation with judge thomas, although he considered the acts of the party illegal, he advised, that to satisfy the people, we had better go before another magistrate who was not in our church. "in accordance with his advice we went before esq. wells, with whom you are well acquainted: both parties were present, witnesses were called on both sides, the case was fully investigated, and we were again dismissed. "and what is this pretended desire to enforce law, and these lying, base rumors put into circulation for, but to seek, through mob influence, under pretense of law, to make us submit to requisitions that are contrary to law, and subversive to every principle of justice? "and when you, sir, required us to come out here, we came, not because it was legal, but because you required it of us, and we were desirous of showing to you and to all men that we shrink not from the most rigid investigation of our acts. "we certainly did expect other treatment than to be immured in a jail at the instance of these men, and i think, from your plighted faith, we had a right to, after disbanding our own forces, and putting ourselves entirely in your hands: and now, after having fulfilled my part, sir, as a man and an american citizen, i call upon you, governor ford, and think that i have a right to do so, to deliver us from this place, and rescue us from this outrage that is sought to be practiced upon us by a set of infamous scoundrels." _gov. ford_: "but you have placed men under arrest, detained men as prisoners, and given passes to others, some of which i have seen." _john p. greene, city marshal_: "perhaps i can explain. since these difficulties have commenced, you are aware that we have been placed under very peculiar circumstances, our city has been placed under a very rigid police guard; in addition to this, frequent guards have been placed outside the city to prevent any sudden surprise, and those guards have questioned suspected or suspicious persons as to their business. "to strangers, in some instances, passes have been given, to prevent difficulty in passing those guards. it is some of those passes that you have seen. no person, sir, has been imprisoned without a legal cause in our city." _governor_: "why did you not give a more speedy answer to the _posse_ that i sent out?" _general smith_: "we had matters of importance to consult upon. your letter showed anything but an amicable spirit. we have suffered immensely in missouri from mobs, in loss of property, imprisonment and otherwise. "it took some time for us to weigh duly these matters. we could not decide upon matters of such importance immediately, and your _posse_ were too hasty in returning. we were consulting for a large people and vast interests were at stake. "we had been outrageously imposed upon, and knew not how far we could trust anyone; besides a question necessarily arose, how shall we come? your request was that we should come unarmed. it became a matter of serious importance to decide how far promises could be trusted, and how far we were safe from mob violence." _col. geddes_: "it certainly did look from all i have heard, from the general spirit of violence and mobocracy that here prevails, that it was not safe for you to come unprotected." _governor_: "i think that sufficient time was not allowed by the _posse_ for you to consult and get ready. they were too hasty, but i suppose they found themselves bound by their orders. i think, too, there is a great deal of truth in what you say, and your reasoning is plausible: yet i must beg leave to differ from you in relation to the acts of the city council. that council in my opinion, had no right to act in a legislative capacity, and in that of the judiciary. "they should have passed a law in relation to the matter, and then the municipal court, upon complaint, could have removed it; but for the city council to take upon themselves the law-making, and the execution of the law is, in my opinion, wrong; besides, these men ought to have had a hearing before their property was destroyed, to destroy it without was an infringement of their rights, besides, it is so contrary to the feelings of american people to interfere with the press. "and furthermore, i cannot but think that it would have been more judicious for you to have gone with mr. bettisworth to carthage, notwithstanding the law did not require it. concerning your being in jail, i am sorry for that, i wish it had been otherwise. i hope you will soon be released, but i cannot interfere." _gen. smith_: "governor ford, allow me, sir, to bring one thing to your mind, that you seem to have overlooked. you state that you think it would have been better for us to have submitted to the requisition of constable bettisworth, and to have gone to carthage. "do you not know, sir, that that writ was served at the instance of an anti-mormon mob, who had passed resolutions and published them to the effect that they would exterminate the mormon leaders; and are you not informed that captain anderson was not only threatened when coming to nauvoo, but had a gun fired at his boat by this said mob in warsaw, when coming up to nauvoo, and that this very thing was made use of as a means to get us into their hands, and we could not, without taking an armed force with us, go there without, according to their published declarations, going into the jaws of death? "to have taken a force would only have fanned the excitement, as they would have stated that we wanted to use intimidation, therefore we thought it the most judicious to avail ourselves of the protection of the law." _governor_: "i see, i see." _gen. smith_: "furthermore, in relation to the press, you say that you differ from me in opinion; be it so, the thing, after all, is only a legal difficulty, and the courts, i should judge competent to decide on that matter. "if our act was illegal, we are willing to meet it, and although i cannot see the distinction that you draw about the acts of the city council, and what difference it could have made in point of fact, law or justice, between the city council's acting together or separate, or how much more legal it would have been for the municipal court, who were a part of the city council, to act separate, instead of with the councillors. "yet, if it is deemed that we did wrong in destroying that press, we refuse not to pay for it, we are desirous to fulfill the law in every particular, and are responsible for our acts. "you say that the parties ought to have a hearing. had it been a civil suit, this of course would have been proper; but there was flagrant violation of every principle of right, a nuisance, and it was abated on the same principle that any nuisance, stench or putrefied carcass would have been removed. "our first step, therefore, was to stop the foul, noisome, filthy sheet, and then the next, in our opinion, would have been to have prosecuted the man for a breach of public decency. "and furthermore, again, let me say, governor ford, i shall look to you for our protection. i believe you are talking of going to nauvoo; if you go, sir, i wish to go along. i refuse not to answer any law, but i do not consider myself safe here." _governor_: "i am in hopes that you will be acquitted; but if i go, i will certainly take yon along. i do not, however, apprehend danger, 1 think yon are perfectly safe, either here or anywhere else. i cannot, however, interfere with the law. i am placed in peculiar circumstances, and seem to be blamed by all parties." _gen. smith_: "governor ford, i ask nothing but what is legal. i have a right to expect protection, at least from you; for, independent of law, you have pledged your faith, and that of the state for my protection, and i wish to go to nauvoo." governor: "and you shall have protection, general smith. i did not make this promise without consulting my officers, who all pledged their honor to its fulfillment. i do not know that i shall go tomorrow to nauvoo, but if i do, i will take you along." the governor left after saying that the prisoners were under his protection, and again pledging himself that they should be protected from violence, and telling them that if the troops marched the next morning to nauvoo, as he then expected, they would probably be taken along, in order to ensure their personal safety. appendix. note 1. family of joseph smith, sen. no. name. when born. where born. when died. where died. father's name. mother's name. 1 alvin smith 11 feb. 1799 tunbridge, orange co. vt. 19 nov. 1823 palmyra, ontario, n. y. joseph smith, sr. lucy mack. 2 hyrum smith 9 feb. 1800 tunbridge, orange co. vt. 27 june 1844 carthage, hancock, ill. do. do. 3 sophronia smith 18 may 1803 tunbridge, orange co. vt. coalchester, mcdonough, illinois. do. do. 4 joseph smith 23 dec. 1805 sharon, windsor co. vt. 27 june 1844 carthage, hancock, ill. do. do. 5 samuel h. smith 13 mar. 1808 tunbridge, orange co. vt. 30 july 1844 nauvoo, hancock, ill. do. do. 6 ephraim smith 13 mar. 1810 24 mar. 1810 do. do. 7 william smith 13 mar. 1811 royalton, vt. still living 1888. do. do. 8 catherine smith 8 july 1812 lebanon, new hampshire. do. do. 9 don carlos smith 25 mar. 1816 palmyra, ontario co. n. y. aug. 1841 nauvoo, hancock, ill. do. do. 10 lucy smith 18 july 1821 coalchester, mcdonough, illinois. do. do. family of hyrum smith. no. name. when born. where born. when died. where died. father's name. mother's name. 1 lovina smith 16 sept. 1827 8 oct. 1876 farmington, davis, ut. hyrum smith jerusha barden 2 mary smith 27 june 1829 do. do. 3 john smith 22 sept. 1832 kirtland, ohio. do. do. 4 hyrum smith 27 apr. 1834 kirtland, ohio. 1843 nauvoo, hancock, ill. do. do. 5 jerusha smith 13 jan. 1836 kirtland, ohio. do. do. 6 sarah smith 2 oct. 1837 kirtland, ohio. 6 nov. 1876 ogden, weber, utah. do. do. 7 joseph f. smith 13 nov. 1838 far west, caldwell, mo. do. mary fielding 8 martha ann smith 14 may 1841 nauvoo, hancock, ill. do. do. family of joseph smith, the prophet. no. name when born. where born. when died. where died. father's name. mother's name. 1 julia m. smith 30 apr. 1831 ohio. joseph smith, jun. emma hale (adopted daughter) 2 joseph smith 6 nov. 1832 kirtland, ohio. do. do. 3 fredk. g. w. smith 20 june 1836 kirtland, ohio. 1862 nauvoo, hancock, ill. do. do. 4 alex h. smith 2 june 1838 far west, caldwell, mo. do. do. 5 don carlos smith 13 june 1840 nauvoo, hancock, ill. aug. 1841 nauvoo, hancock, ill. do. do. 6 david hyrum smith 18 nov. 1844 nauvoo, hancock, ill. do. do. note 2. "as you pass on the mail road from palmyra, wayne county, to canandaigua, ontario county, new york, before arriving at the little village of manchester, say from three to four, or about four miles from palmyra, you pass a large hill on the east side of the road. why i say large, is because it is as large, perhaps, as any in that country. "the north end rises quite suddenly until it assumes a level with the more southerly extremity, and i think i may say, as elevation higher than at the south, a short distance, say half or three-fourths of a mile. as you pass toward canandaigua it lessens gradually, until the surface assumes its common level, or is broken by other smaller hills or ridges, water courses and ravines. i think i am justified in saying that this is the highest hill for some distance round, and i am certain that its appearance, as it rises so suddenly from a plain on the north, must attract the notice of the traveler as he passes by. the north end (which has been described as rising suddenly above the plain) forms a promontory without timber, but covered with grass. as you pass to the south you soon come to scattering timber, the surface having been cleared by art or wind; and a short distance further left, you are surrounded with the common forest of the country. it is necessary to observe that even the part cleared was only occupied for pasturage; its steep ascent and narrow summit not admitting the plow of the husbandman with any degree of ease or profit. it was at the second mentioned place, where the record was found to be deposited, on the west side of the hill, not far from the top down its side; and when i visited the place in the year 1830, there were several trees standing--enough to cause a shade in summer, but not so much as to prevent the surface being covered with grass, which was also the case when the record was first found." note 3. the record of these inhuman proceedings is made up mainly from the mobs' own official report of their doings. note 4. the revelation in our day of the doctrine of baptism for the dead may be said to have constituted a new epoch in the history of our race. at the time the prophet joseph received that revelation the belief was general in christendom that at death the destiny of the soul was fixed irrevocably and for all eternity. if not rewarded with endless happiness, then endless torment was its doom, beyond all possibility of redemption or change. the horrible and monstrous doctrine, so much at variance with every element of divine justice, was generally believed, that the heathen nations who had died without a knowledge of the true god and the redemption wrought out by his son, jesus christ, would all be eternally consigned to hell. the belief upon this point is illustrated by the reply of a certain bishop to the inquiry of the king of the franks, when the king was about to submit to baptism at the hands of the bishop. the king was a heathen, but had concluded to accept the form of religion then called christianity. the thought occurred to him that if baptism was necessary for his salvation what had become of his dead ancestors who had died heathens. this thought framed itself into an inquiry which he addressed to the bishop. the prelate, less politic than many of his sect, bluntly told him they had gone to hell. "then, by thor, i will go there with them," said the king, and thereupon refused to accept baptism or to become a christian. when the latter-day saints received the gospel, and learned that there is but one way by which men can be saved, their thoughts turned to their dead ancestry. what would be their fate in the great hereafter? in many cases they knew their parents, grandparents and other relatives, had been persons who conscientiously lived up to the light they had received and served god to the best of their ability. the words of the prophet malachi as quoted by the angel moroni to the prophet joseph, were literally fulfilled: behold, i will reveal unto you the priesthood, by the hand of elijah the prophet, before the coming of the great and dreadful day of the lord. and he shall plant in the hearts of the children, the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so the whole earth would be utterly wasted at his coming. as predicted, elijah, the prophet did come. the hearts of the fathers were turned to the children, and the children to the fathers, according to the promise. then came the revelation of god's plan for the salvation of the dead who had passed away without the opportunity of receiving the ordinances of the gospel, administered by those whom god had authorized to perform them in his name. peter's words were explained, where he says: for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to god in the spirit. also paul's to the corinthians, in which he alludes to baptism for the dead: else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? god's justice and mercy were vindicated. the comprehensive and far-reaching character of the atonement of the lord jesus was made plain, and the children of men had renewed cause to extol the glorious plan of salvation provided for the redemption of the human family. jesus had died for all. his vicarious atonement had broken the bands of death. in a limited sphere, by the revelation of the sublime doctrine of baptism for the dead, his brethren and sisters had the glorious privilege accorded them of becoming saviors, and contributing to the general salvation of the race. they, also, could, vicariously, officiate for those who had died without the opportunity of obeying baptism and other ordinances essential to salvation, administered by legally authorized servants of god. note 5. the _illinois springfield register_ said of the prophet's candidacy: general joseph smith a candidate for president. it appears by the nauvoo papers that the mormon prophet is actually a candidate for the presidency. he has sent us his pamphlet, containing an extract of his principles, from which it appears that he is up to the hub for a united states bank and a protective tariff. on these points he is much more explicit than mr. clay, who will not say that he is for a bank, but talks all the time of restoring a national currency. nor will mr. clay say what kind of a tariff he is for. he says to the south that he has not sufficiently examined the present tariff, but thinks very likely it could be amended. general smith professes no such fastidious delicacy. he comes right out in favor of a bank and a tariff, taking the true whig ground, and ought to be regarded as the real whig candidate for president, until mr. clay can so far recover from his shuffling and dodging as to declare his sentiments like a man. at present we can form no opinion of clay's principles, except as they are professed by his friends in these parts. clay himself, has adopted the notion which was once entertained by an eminent grammarian, who denied that language was intended as a means to express one's ideas but insisted that it was invented on purpose to aid us in concealing them. the _iowa democrat_ said: a new candidate in the field. we see from the _nauvoo neighbor_ that general joseph smith, the great mormon prophet, has become a candidate for the next presidency. we do not know whether he intends to submit his claims to the national convention, or not; but, judging from the language of his own organ, we conclude that he considers himself a full team for all of them. all that we have to say on this point is, that if superior talent, genius and intelligence, combined with virtue, integrity and enlarged views, are any guarantee to general smith's being elected, we think that he will be a full team of himself. the _missouri republican_ believes that it will be death to van buren, and all agree that it must be injurious to the democratic ranks, inasmuch as it will throw the mormon vote out of the field. transcriber's note various dates in the appendix tables appear to be incorrect, but were left as they appear in the original text. (mormontextsproject.org), with thanks to renah holmes and diane evans. new witnesses for god ii. the book of mormon by b. h. roberts, author of "the gospel," "outlines of ecclesiastical history," "mormon doctrine of deity," "defense of the faith and the saints," "the prophet-teacher," etc., etc. in three volumes vol. iii. the deseret news salt lake city 1909 table of contents. part iii. (continued). the evidences of the truth of the book of mormon, (continued) chapter xxx. indirect external evidences (continued).--american traditions 3 i. the signs of messiah's birth ii. the signs of messiah's death chapter xxxi. indirect external evidences--american traditions (continued) i. messiah in the western hemisphere ii. the culture-heroes of america iii. the peruvian tradition of the messiah iv. topilitzen quetzalcohuatl chapter xxxii. external evidences--the hebrew origin of the native american races--hebrew relics i. garcia ii. lord kingsborough's views iii. adair's evidences the discovery of hebrew relics i. the pittsfield hebrew parchment 11. the newark hebrew tablet chapter xxxiii. the discovery of relics other than hebrew i. cincinnati gold plate ii. the kinderhook plates iii. the tuccabatchey plates chapter xxxiv. external evidence--minor coincidences--race unity i. central and western new york an ancient battle field ii. miscellaneous book of mormon historical incidents and nephite customs found in the native american traditions iii. human sacrifices. cannibalism iv. burying the hatchet v. hagoth's marine migrations preserved in native legends vi. native american race unity vii. did the book of mormon antedate works in english on american antiquities accessible to joseph smith and his associates viii. the value of the evidence supplied by american antiquities chapter xxxv. external evidences (continued).--evidence of the bible i. the place of the patriarch joseph in israel.--the promises to him and his seed ii. the prophecies of isaiah on the coming forth of the book of mormon 109 iii. the prophecy of messiah in relation to "other sheep" than those in palestine that must hear his voice chapter xxxvi. external evidences (continued.)--the evidence of the church to the book chapter xxxvii. internal evidences--the book of mormon, in style and language, is consistent with the theory of its construction i. of the unity and diversity of style ii. characteristics of an abridgement iii. originality in book of mormon names iv. of the nephite custom in naming cities and provinces being ancient 139 v. of the nephites, like the jews, being a mononymous people chapter xxxviii. internal evidences (continued).--the book of mormon forms of government consistent with the times and circumstances under which they existed i. monarchies ii. reign of the judges--republic iii. ecclesiastical government iv. the events to which importance is given in the book of mormon are in harmony with the character of the writers v. complexity in the structure of the book of mormon in harmony with the theory of its origin chapter xxxix. internal evidences (continued).--the originality of the book of mormon an evidence in support of its claims i. originality of structure ii. originality in names iii. in the manner of its coming forth iv. its accounting for the peopling of america v. the nativity of ancient american peoples vi. accounting for the existence of christian ideas in america chapter xl. internal evidences (continued).--the originality of the book of mormon an evidence in support of its claims. (continued) vii. the fall of adam--the purpose of man's earth existence--adam fell that men might be; man an immortal spirit; men are that they might have joy... viii. the agency of man ix. the atonement x. the doctrine of opposite existences chapter xli. internal evidences (continued).--the evidence of prophecy: i. a testimony shall be given by the holy ghost.... ii. "they shall have the gift and power of the holy ghost." iii. "three witnesses" shall behold the book "by the gift and power of god." iv. the blood of saints shall cry from the ground v "because my word shall hiss forth, many shall say 'a bible! a bible'" 153 vi. the lost books of the bible vii. no gentile kings in america chapter xlii. internal evidences (continued.)--the evidence of prophecy (continued) 281 i. many shall believe the words of the book ii. the book of mormon to be taken to the american indians iii. the jews shall begin to believe in christ, and to gather to their lands iv. the work of the lord to commence among all nations to bring about 'the restoration of his people israel, and a universal reign of peace and righteousness v. the sign of the modern world's awakening vi. conditional prophecies--the evidence of things worthy of god to reveal chapter xliii internal evidences (continued).--the spirit of the book i. the poetry the book of mormon has inspired ii. summary of internal evidences part iv. objections to the book of mormon. chapter xliv. counter theories of origin i. alexander campbell's theory ii. the spaulding theory of origin iii. the sidney rigdon theory iv. i. woodbridge riley's theory of the origin of the book of mormon chapter xlvi. (erratum.--the numeral ii is repeated in this chapter, as also in this table in order to correspond with the number in the chapter.) objections to the book of mormon i. errors in style and grammar ii. objections based upon the existence of passages in the book of mormon which follow king james' translation ii. miscellaneous objections based on literary style and language iii. the difficulty of passages from isaiah being quoted by nephite writers, that modern bible criticism holds were not written until the time of the babylonian captivity--and not written by isaiah at all chapter xlvii. (erratum.--after using numerals in this chapter from iv to vii, by an error, the printer began again at v and ran to x. there is no break in the order of the subjects, however, in the chapter, and the numerals in this table are made to correspond with those in the text.) objections to the book of mormon (continued) iv. pre-christian era knowledge of the gospel v. the unlawfulness of establishing the priesthood with others than the tribe of levi vi. nephite knowledge of the "call of the gentiles." vii. the difficulty of the three days of darkness v. the birth of jesus "at jerusalem." vi. the settlement of modern controversies vii. the book contains nothing new viii. modern astronomy in the book ix. the geography of the book x. of the objection that the transcript of characters made from the nephite plates by joseph smith, bear no resemblance to the hieroglyphics and language characters discovered in central america on stone tablets, maya books and mexican picture writing chapter xlviii objections to the book of mormon (continued) i. alleged plagiarisms of historical and biblical events. ii. the absence of book of mormon names both of places and persons in native american language iii. nephi's temple iv. the difficulty of iron and steel among the nephites v. the horse and other domestic animals of the book of mormon vi. the barges of the jaredite colony vii. the marvels of liahona--"compass." viii. the weight of the plates viii. the death of shiz ix. concluding reflections part iii. the evidences of the truth of the book of mormon, continued. new witnesses for god ii. the book of mormon. chapter xxx indirect external evidences (continued)--american traditions. i. _the signs of messiah's birth._ the impressive signs given in the western world, according to the book of mormon, of the birth and death of messiah were of such a character that they would doubtless obtain a fixed place in the traditions of the native american people, though, as in the case of all legends, the events are more or less distorted. the signs of messiah's birth, both as prophetically promised and historically described, are as follows: and behold, this will i give unto you for a sign at the time of his (messiah's) coming; for behold, there shall be great lights in heaven insomuch that in the night before he cometh there shall be no darkness, insomuch that it shall appear unto man as if it were day, therefore there shall be one day and a night, and a day as if it were one day, and there were no night; and this shall be unto you for a sign; for ye shall know of the rising of the sun, and also if its setting; therefore they shall know of a surety that there shall be two days and a night; nevertheless the night shall not be darkened; and it shall be the night before he is born. and behold there shall a new star arise, such an one as ye never have beheld; and this also shall be a sign unto you. [1] and it came to pass that the words which came unto nephi were fulfilled, according as they had been spoken; for behold at the going down of the sun, there was no darkness; and the people began to be astonished, because there was no darkness when the night came. * * * * * * and it came to pass also, that a new star did appear, according to the word. [2] and now the native legends on this subject. from the native central american documents compiled and followed by fuentes y guzman, quoted by juarrors, whom bancroft follows, it is learned that a certain quiche prince, acxopil, the son of nimaquiche, observing that his people had greatly increased in number and influence, divided his empire into three kingdoms. and now bancroft, who is quoting juarrors: retaining for himself the first, he gave the second to his oldest son, jiutemal, and the third to his second son, acxiquat; and this division was made on a day when three suns were seen, which has caused some to think that it took place on the day of the birth of our redeemer, a day on which it is commonly believed that such a meteor was observed. [3] the "day when three suns were seen"--"the day of the birth of our redeemer"--easily accords with the two days and a night of the continuous light of the book of mormon, especially when considered in connection with the appearance of a "new star" (the "meteor" of the quotation) as a sign to the nephites of the birth of messiah. referring to the traditions of the primitive nahua period, after dealing with the events of the first age, which treats of the creation, flood, dispersion of mankind, the migration of a colony of seven families to a new land, etc., bancroft, following the native writer ixtilxochiti, deals with the second nahua age, as follows: the second age, the "sun and air," terminated with a great hurricane which swept away trees, rocks, houses and people, although many men and women escaped, chiefly such as took refuge in caves which the hurricane could not reach. after several days the survivors came out to find a multitude of apes living in the land; and all this time they were in darkness, seeing neither the sun nor the moon. the next event recorded, although veytia makes it precede the hurricane, is the stopping of the sun for a whole day in his course, as at the command of joshua as recorded in the old testament, [4] let no one confound these cataclysms attended with darkness to the flood period of the first nahua age--which is identical with noah's flood; they relate to disasters subsequent to that period; they correspond in time and character to the disasters described in the book of mormon as taking place in the western hemisphere during the time of the crucifixion and interment of messiah in judea. this, i believe, will be established as reasonably clear as we proceed. concerning the foregoing passage, i also call attention to the fact that veytia is said to place before the tempest and the darkness of the tradition the stopping of the sun for a whole day in his course, as at the command of joshua. instead of having reference to the joshua incident, however, may not the incident of the american tradition have reference to the book of mormon sign of messiah's birth, these two days and a night through which there was continuous light? [5] the apparent "stopping of the sun a whole day in his course" would certainly give the period of uninterrupted light required by the book of mormon sign of messiah's birth; and the fact that so noted an authority as veytia [6] places that singular event before the fierce tempest attended by darkness, restores the order of the events required by the book of mormon account of those matters. de roo, quoting bastian, [7] says: another circumstance of the savior's death seems to be remembered in mexico, for it is related in its traditions that, at the disappearance of topiltzin or quetzalcohuatl, [a native culture hero most nearly resembling, as we shall see, the appearance and character of messiah in the western world], both sun and moon were covered in darkness, while a single star appeared in the heavens. [8] here, clear enough, is allusion to the darkness that covered the land at messiah's death; may not the star, which here appears out of order, according to book of mormon statements, really have been the one which appeared to the nephites as the sign of messiah's birth? ii. _the signs of messiah's death._ the signs which were to be given to the inhabitants of the western hemisphere of messiah's death were foretold by a lamanite prophet as follows: behold, in that day that he shall suffer death, the sun shall be darkened and refuse to give his light unto you; and also the moon, and the stars; and there shall be no light upon the face of this land, even from the time that he shall suffer death, for the space of three days, to the time that he shall rise again from the dead; yea, at the time that he shall yield up the ghost, there shall be thunderings and lightnings for the space of many hours, and the earth shall shake and tremble, and the rocks which are upon the face of this earth; which are both above the earth and beneath, which ye know at this time are solid, or the more part of it is one solid mass, shall be broken up; yea, they shall be rent in twain, and shall ever after be found in seams and in cracks, and in broken fragments upon the face of the whole earth; yea, both above the earth and beneath. and behold, there shall be great tempests, and there shall be many mountains laid low, like unto a valley, and there shall be many places which are now called valleys, which shall become mountains, whose height is great. and many highways shall be broken up, and many cities shall become desolate, and many graves shall be opened, and shall yield up many of their dead; and many saints shall appear unto many. and behold thus hath the angel spoken unto me; for he said unto me, that there should be thunderings and lightnings for the space of many hours; and he said unto me that while the thunder and the lightning lasted and the tempest, that these things should be, and that darkness should cover the face of the whole earth [9] for the space of three days. [10] this prediction was literally and awfully fulfilled. mormon's condensed account of it being as follows: and it came to pass in the thirty and fourth year, in the first month, in the fourth day of the month, there arose a great storm, such an one as never had been known in all the land; and there was also a great and terrible tempest; and there was terrible thunder, insomuch that it did shake the whole earth as if it was about to divide asunder; and there were exceeding sharp lightnings, such as never had been known in all the land. and the city of zarahemla did take fire; and the city of moroni did sink into the depths of the sea, and the inhabitants thereof were drowned; and the earth was carried up upon the city of moronihah, that in the place of the city there became a great mountain; and there was a great and terrible destruction in the land southward. but behold, there was a more great and terrible destruction in the land northward; for behold, the whole face of the land was changed, because of the tempest, and the whirlwinds, and the thunderings, and the lightnings, and the exceeding great quaking of the whole earth; and the highways were broken up, and the level roads were spoiled, and many smooth places became rough, and many great and notable cities were sunk, and many were burned, and many were shaken till the buildings thereof had fallen to the earth, and the inhabitants thereof were slain; and the places were left desolate; and there were some cities which remained; but the damage thereof was exceeding great, and there were many in them who were slain; and there was some who were carried away in the whirlwind; and whither they went, no man knoweth, save they know that they were carried away; and thus the face of the whole earth became deformed, because of the tempests, and the thunderings, and the lightnings, and the quaking of the earth. and behold, the rocks were rent in twain; they were broken up upon the face of the whole earth, insomuch, that they were found in broken fragments, and in seams, and in cracks, upon all the face of the land. and it came to pass that when the thunderings, and the lightnings, and the storm, and the tempest, and the quakings of the earth did cease--for behold, they did last for about the space of three hours; and it was said by some that the time was greater; nevertheless, all these great and terrible things were done in about the space of three hours; and then behold, there was darkness upon the face of the land. and it came to pass that there was thick darkness upon all the face of the land, insomuch, that the inhabitants thereof who had not fallen, could feel the vapour of darkness; and there could be no light because of the darkness; neither candles, neither torches; neither could there be fire kindled with their fine and exceedingly dry wood, so that there could not be any light at all; and there was not any light seen, neither fire, nor glimmer, neither the sun, nor the moon, nor the stars, so great were the mists of darkness which were upon the face of the land. and it came to pass that it did last for the space of three days, that there was no light seen; and there was great mourning, and howling, and weeping among all the people continually; yea, great were the groanings of the people, because of the darkness and the great destruction which had come upon them. [11] from the book of mormon we learn that it was in the morning that these terrible cataclysms began, and then were followed by the three days of darkness: for in giving an account of the passing away of this terrible calamity, mormon says: "thus did the the three days pass away. and it was in the morning, and the darkness dispersed from all the face of the earth and the earth did cease to tremble." [12] on this matter of the signs of messiah's crucifixion taking place "in the morning," according to american time, the late orson pratt made the following valuable comment: this book, the book of mormon, informs us that the time of day at which jesus was crucified, i mean the time of day here in america, was in the morning; the new testament tells us that jesus was crucified in asia in the afternoon, between the sixth and ninth hour according to the jews' reckoning. they commenced their reckoning at six o'clock in the morning, and consequently the sixth hour would be twelve o'clock at noon, and the ninth hour three o'clock in the afternoon. jesus, from the sixth to the ninth hour, in other words from twelve o'clock to three, was hanging on the cross. now the book of mormon, or the historians whose records it contains, when relating the incidents that transpired at the time of the crucifixion--the darkness that was spread over the face of the land, the earthquakes, the rending of rocks, the sinking of cities and the whirlwinds--say these events occurred in the morning; they also say that darkness was spread over the face of the land for the space of three days. in jerusalem it was only three hours. but the lord gave them a special sign in this country and the darkness lasted three days, and at the expiration of three days, and three nights of darkness, it cleared off, and it was in the morning. that shows that, according to the time of this country, [america] the crucifixion must have taken place in the morning. says one, "is not this a contradiction between the book of mormon and the new testament?" to an unlearned person it would really be a contradiction, for the four evangelists place it [the time during which jesus was on the cross] from twelve to three in the afternoon, while the book of mormon says in the morning. an unlearned person, seeing this discrepancy, would say, of course, that both books cannot be true. if the book of mormon be true the bible cannot be; and if the bible be true the book of mormon cannot be. i do not known that anybody ever brought up this objection, for i do not think they ever thought of it. i do not think that the prophet joseph, who translated the book, ever thought of this apparent discrepancy. "but," says one, "how do you account for it being in the morning in america and in the afternoon in jerusalem?" simply by the difference in longitude. this would make a difference of time of several hours; for when it would be twelve at noon in jerusalem it would only be half-past four in the morning in the north-west part of south america, where the book of mormon was then being written. seven and a half hours difference in longitude would account for this apparent discrepancy; and if the book of mormon had said the crucifixion took place in the afternoon we should have known at once that it could not be true. this is incidental proof to learned or scientific men that they cannot very well reason away, and especially when the instrument [i. e. joseph smith] who brought forth the book of mormon is considered. it must be remembered that he was but a youth, and unlearned; and, when he translated this work, i presume that he was unaware that there was any difference in the time of day, according to the longitude, in different parts of the earth. i do not suppose that joseph ever thought about it to the day of his death. i never heard him or any other person bring forth this as confirmatory evidence of the divine authenticity of the book of mormon. i never thought of it myself until years after joseph's death; but when i did reflect upon it, i could see the reason why the lord, through his servants, has said in the book of mormon, that the crucifixion took place in the morning. [13] in addition to the passages already quoted, giving the native traditions which, doubtless contain references to the cataclysms at the death of messiah, as well as to the signs of his birth, bancroft gives a toltec tradition directly bearing on the subject, as follows: the sun and moon were eclipsed, the earth shook, and the rocks were rent asunder, and many other things and signs happened, though there was no loss of life. this was in the year ce calli, which, the chronology being reduced to our system, proves to be the same date when christ our lord suffered, 33 a. d. [14] the statement in the foregoing that there was no loss of life resulting from this cataclysm is the only item that mars its perfect agreement with the book of mormon incident. bouturini, commending the exact chronology of the ancient mexicans says: "no pagan nation refers primitive events to fixed creation of the world, of the deluge, of the confusion of tongues at the time of the tower of babel, of the other epochs and ages of the world, of their ancestors' long travel in asia, with the years precisely distinguished by their corresponding characters. they record in the year of seven rabbits the great eclipse which happened at the crucifixion of christ our lord. [15] the date assigned for this eclipse of sun and moon (darkness), and the attendant earthquakes in the foregoing quotations, is corroborated in a very remarkable manner by the native peruvian historian montesinos, quoted by rivero and tschudi. in giving a list of the peruvian monarchs, when reaching the sixtieth, manco-capac iii., our authors say: according to the amautas [peruvian "wise men," or philosophers] this prince reigned in the year two thousand nine hundred and fifty after the deluge, and consequently at the birth of jesus christ, an epoch when peru had reached her highest elevation and extension. [16] following this sixtieth monarch came cayo-manco-capec iii., who reigned twenty years. he was followed by sinchi-ayar-manco, who reigned seven years. he, by huamantaco-amauta, who reigned five years; which brings us to the year thirty-two a. d., and then follows this statement by our authors, which corroborates the date cited by bancroft for the cataclysm under consideration, viz: during his reign [thirty-two or thirty-three a. d.], [17] they experienced earthquakes that lasted several months. [18] brasseur de bourbourg, [19] to whom bancroft gives high praise as an authority on the languages and traditions of central america, speaks of physical cataclysms which, according to the native traditions, took place in that part of america, and which are undoubtedly the imperfect accounts of those cataclysms which occurred at the death of messiah, as recorded in the book of mormon. brasseur became infatuated with the atlantis theory, and regarded the native american traditions concerning the physical convulsions in nature as describing the submergence of the ancient atlantis. with the theory of the learned frenchman i have nothing to do. he may have made a wrong application of the facts of the native traditions. i think he did. but what i am interested in is the fact that so highly commended an authority draws from native sources the tradition of physical cataclysms which so nearly accord with the statements of fact in the book of mormon. [20] after relating brasseur's connection with the atlantis theory, baldwin says: in the first place, brasseur de bourbourg claims that there is in the old central american books a constant tradition of an immense catastrophe of the character supposed [i. e., the convulsions which submerged atlantis]; that this tradition existed every where among the people when they first became known to europeans; and that recollections of the catastrophe were preserved in some of their festivals, especially in one celebrated in the month of izcalli, which was instituted to commemorate this frightful destruction of land and people, and in which "princes and people humbled themselves before the divinity, and besought him to withhold a return of such terrible calamities." this tradition affirms that a part of the continent extending into the atlantic was destroyed in the manner supposed, [submerged] and appear to indicate that the destruction was accomplished by a succession of frightful convulsions. three are constantly mentioned, and sometimes there is mention of one or two others. "the land was shaken by frightful earthquakes, and the waves of the sea combined with volcanic fires to overwhelm and ingulf it." each convulsion swept away portions of the land, until the whole disappeared, leaving the line of the coast as it is now. most of the inhabitants, overtaken amid their regular employments, were destroyed; but some escaped in ships, and some fled for safety to the summits of high mountains, or to portions of the land which, for the time, escaped immediate destruction. quotations are made from the old books in which this tradition is recorded which appear to verify his report of what is found in them. to criticise intelligently his interpretation of their significance, one needs to have a knowledge of those books and tradition equal at least to his own. [21] nadaillac also refers to the native traditions collected by brasseur on this subject and quotes him as follows: if i may judge from allusions in the documents that i have been fortunate enough to collect, there were in these regions, at that remote date, convulsions of nature, deluges, terrible inundations, followed by the upheaval of mountains, accompanied by volcanic eruptions. these traditions, traces of which are also met with in mexico, central america, peru, and bolivia, point to the conclusion that man existed in these various countries at the time of the upheaval of the cordilleras, and that the memory of that upheaval has been preserved: [22] treating of a number of old central american traditions on his own account, nadaillac says: other traditions allude to convulsions of nature, to inundations, and profound disturbances, to terrible deluges, in the midst of which mountains and volcanoes suddenly rose up. [23] nothing, perhaps, connected with the signs of messiah's death would be more impressive than the awful fact of the three days' darkness, and nothing would be more likely to be preserved in the traditions of the people than this singular fact. from generation to generation it would be remembered with terror. it is beyond question the traditional remembrance of that event which so terrorized the native americans at every recurrence of an eclipse of the sun. of this fact bancroft remarks: the mexicans were much troubled and distressed by an eclipse of the sun. they thought that he was much disturbed and tossed about by something, and that he was becoming seriously jaundiced. this was the occasion of a general panic, women weeping aloud, and men howling and shouting and striking the hand upon the mouth. there was an immediate search for men with white hair and white faces, and these were sacrificed to the sun, amid the din and tumult of singing and musical instruments. it was thought that should the eclipse become once total, there would be an end of the light, and that in the darkness the demons would come down to the devouring of the people. [24] it was also the traditional remembrance of the terror of darkness, connected with the death of messiah, which undoubtedly created the anxiety concerning the renewal of fire at the conclusion of each cycle of fifty-two years recognized in the mexican chronology. the mexicans, as represented in some of the notes we have quoted from different authors, hold the tradition of the destruction of the world at four successive epochs. and, says, prescott: they looked forward confidently to another such catastrophy, to take place like the preceding, at the close of a cycle, when the sun was to be effaced from the heavens, the human race from the earth, and when darkness of chaos was to settle on the habitable globe. the cycle would end in the latter part of december, and, as the dreary season of the winter solstice approached, and the diminished light of day gave melancholy presage of its speedy extinction their apprehensions increased; and on the arrival of the five unlucky days which close the year, they abandoned themselves to despair. they broke in pieces the little images of their household gods, in whom they no longer trusted. the holy fires were suffered to go out in the temples, and none were lighted in their own dwellings. their furniture and domestic utensils were destroyed; their garments torn in pieces; and everything was thrown into disorder, for the coming of the evil genii who were to descend on the desolate earth. on the evening of the last day, a procession of priests, assuming the dress and ornaments of their gods, moved from the capital towards a lofty mountain, about two leagues distant. they carried with them a noble victim, the flower of their captivities, and an apparatus for kindling the new fire, the success of which was an augury of the renewal of the cycle. on reaching the summit of the mountain, the procession paused till midnight; when, as the constellation of the pleiades approached the zenith, the new fire was kindled by the friction of the sticks placed on the wounded breast of the victim. the flame was soon communicated to a funeral pile, on which the body of the slaughtered captive was thrown. as the light streamed up towards heaven, shouts of joy and triumph burst forth from the countless multitudes who covered the hills, the terraces of the temples and the house-tops, with eyes anxiously bent on the mount of sacrifice. couriers, with torches lighted at the blazing beacon, rapidly bore them over every part of the country; and the cheering element was seen brightening on altar and hearthstone, for the circuit of many a league, long before the sun, rising on his accustomed track, gave assurance that a new cycle had commenced its march, and that the laws of nature were not to be reversed for the aztecs. the following thirteen days were given up to festivity. [25] whence this terror of the darkness? whence this rejoicing at the assurance of continued light, unless back of both terror and rejoicing somewhere in the history of the people there was some such circumstance as described in the book of mormon which gave cause for this terror of darkness on the one hand, and the rejoicing at the assurance of a continuation of light on the other? footnotes 1. helaman xiv: 3, 5. 2. iii. nephi i: 15, 21. 3. native races, bancroft, vol. v., p. 566. 4. native races, bancroft, vol. v., pp. 209, 210. 5. see helaman xiv: 3, 4, 5; and iii. nephi 1: 15-21. 6. don mariano veytia was born of an ancient and highly respected family at puebli, mexico, 1718. after finishing his academic education he went to spain where he was kindly received at court. he visited several other countries of europe, made himself acquainted with their languages and returned home and devoted the rest of his life chiefly to the illustration of the national history and antiquities of his country. he composed various works, but his "antiquities of mexico" is the only one which went to press. his history covers the whole period from the first occupation of aauhuac to the middle of the fifteenth century, at which time his labors were unfortunately terminated by his death, which occurred in 1780. in the early portion of his "antiquities" he endeavored to trace the migratory movements and historic annals of the race who entered the country. "every page," remarks prescott, "bears testimony of the extent and fidelity of his researches." (conquest of mexico, vol. i., p. 40.) the author of the history of the "antiquities of mexico," tom. i., chapter ii, dates the first migration of the nahuas from the year 2,237, after the creation" quoted by nadaillac "prehistoric america," p. 261. this date is somewhat in agreement with the time at which the book of mormon represents the jaredites as arriving in the western world. 7. adolf bastian was born in june, 1826. he was a prussian ethnologist of note, being professor of that science at berlin, and demonstrator of the ethnological museum. he succeeded virchow as president of the berlin anthropological society. he traveled in peru, columbia and central america in 1851-66. it is from his works that de roo quotes the above tradition. 8. history of america before columbus, p. 431. 9. "darkness cover the face of the whole earth," etc. this expression should be understood as limited by one that precedes it in the quotation, viz., "there should be no light upon the face of this land," meaning america. nothwithstanding the "face of the whole earth" the darkness was limited to the western hemisphere. 10. helaman xiv: 20-27. 11. iii. nephi viii: 5-23. 12. iii. nephi x: 9 and note 'f.' 13. orson pratt, journal of discourses, vol. xiii., pp. 128, 129. 14. native races, vol. v., p. 210. 15. kingsborough's mexican antiquities, vol. vi., p. 176, note. bouturini is an authority frequently quoted by prescott, who has an extended note upon the valuable collection of native memorials of primitive civilization of america made by bouturini. (see "conquest of mexico" vol. i., p. 126). he was a milanese by birth, and came to america in 1735 on some business of the countess santibanez, a lineal descendant of montezuma. while in america he traveled extensively in mexico and central america, and made the before mentioned collection of memorials. baldwin also mentions him with approval. (see "ancient america," p. 195.) 16. peruvian antiquities, tschudi, p. 59. 17. peruvian antiquities, tschudi, p. 60. compare iii. nephi, chap. viii. 18. i say the year a. d. 32, or 33, for the reason that we do not know how long the reign of manco-capac iii--who is represented in the foregoing quotation as reigning "at the time of the birth of christ"--continued after the birth of messiah; not long evidently; but sufficiently long to make up the difference between a. d. 32 and the time of messiah's death. baldwin also refers to the same event, ancient america, p. 266. 19. born in france, 1814. died at nice, 1874. a french clergyman, ethnologist and author. he was teacher and priest in canada and the united states 1845-48. from 1854-1863 he traveled extensively in mexico and central america studying indian antiquities and ancient manuscripts. 20. native races, vol. v., pp. 127, 129. 21. ancient america, pp. 176, 177. 22. pre-historic america, pp. 16, 17. 23. pre-historic america, p. 527. 24. native races, vol. iii., p. 110. 25. conquest of mexico, vol. i., pp. 105, 106. chapter xxxi indirect external evidences--american traditions. (continued.) i. _messiah in the western hemisphere._ the appearance of messiah in the western hemisphere, no less than the signs of his birth and death, is a circumstance that would undoubtedly find lodgment in the tradition of the native americans. the manner of it, as described in the book of mormon, was as follows: it appears that a short time after the cataclysms which were the sign to the western world of messiah's death, a number of people in the land bountiful--a district of country in south america where the isthmus of panama joins the south continent, and most likely including some part of that isthmus--were in the vicinity of a temple that had escaped destruction, and were conversing upon the many physical changes which had taken place in the land, and also of this same jesus, of whose death they had received such appalling evidences, when--but let me quote the account of the event from the book of mormon: and it came to pass that while they were conversing one with another, they heard a voice as it came out of heaven; and they cast their eyes round about, for they understood not the voice which they heard; and it was not a harsh voice, neither was it a loud voice; and notwithstanding it being a small voice, it did pierce them that did hear to the centre, insomuch that there was no part of their frame that it did not cause to quake; yea, it did pierce them to the very soul and did cause their hearts to burn. and it came to pass that again they heard the voice, and they understood it not; and again the third time they did hear the voice, and did open their ears to hear it; and their eyes were towards the sound thereof; and they did look steadfastly towards heaven, from whence the sound came; and behold the third time they did understand the voice which they heard; and it said unto them, "behold my beloved son, in whom i am well pleased, in whom i have glorified my name: hear ye him." and it came to pass as they understood, they cast their eyes up again towards heaven; and behold, they saw a man descending out of heaven; and he was clothed in a white robe, and he came down and stood in the midst of them, and the eyes of the whole multitude were turned upon him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them. and it came to pass that he stretched forth his hand and spake unto the people, saying, behold, i am jesus christ, whom the prophets testified should come into the world; and behold, i am the light and the life of the world; and i have drunk out of that bitter cup which the father hath given me, and have glorified the father in taking upon me the sins of the world, in the which i have suffered the will of the father in all things from the beginning. and it came to pass that when jesus had spoken these words, the whole multitude fell to the earth, for they remembered that it had been prophesied among them that christ should shew himself unto them after his ascension into heaven. [1] the task before us now is to ascertain if there is anything in the native american traditions which sustain the probability of this historical incident. of course the reader must not be surprised if he finds the native traditions on such a subject very much confused. all such traditions, as i have before remarked, are so confused. besides it must be remembered that there were several great characters among the inhabitants of the western world, according to the book of mormon, who would likely be confounded with messiah in the native traditions; such as moriancumr and coriantumr among the jaredites, the first and the last great leaders, respectively, of that ancient people. then there is the first nephi, mulek, the first mosiah, and several of the lord's apostles chosen from among the nephites that are likely to be confounded with messiah and their mission with his ministry among the people. but notwithstanding this confusion, i think evidences of this advent of messiah in the western world are traceable in the native traditions; and i should be much disappointed if i had found it otherwise, for of all incidents in book of mormon history, the advent of messiah is the most important. ii. _of the culture-heroes of america._ speaking of american "culture-heroes" in general, bancroft says: although bearing various names and appearing in different countries, the american culture-heroes all present the same general characteristics. they are all described as white, bearded men, generally clad in long robes; appearing suddenly and mysteriously upon the scene of their labors, they at once set about improving the people by instructing them in useful and ornamental arts, giving them laws, exhorting them to practice brotherly love and other christian virtues, and introducing a milder and better form of religion; having accomplished their mission, they disappear as mysteriously and unexpectedly as they came; and finally, they are apotheosized and held in great reverence by a grateful posterity. in such guise or on such mission did quetzalcohuatl appear in cholula, votan in chiapas, wixepecocha in ojaca, zamna, and cukulcan with his nineteen disciples, in yucatan, gucumatz in guatemala, viracocha in peru, sume and paye-tome in brazil, the mysterious apostle mentioned by rosales, in chili, and bochica in colombia. peruvian legends speak of a nation of giants who came by sea, waged war with the natives, and erected splendid edifices, the ruins of many of which still remain. besides these, there are numerous vague traditions of settlements or nations of white men, who lived apart from the other people of the country, and were possessed of an advanced civilization. [2] i suggest, in passing, that the part of the tradition which relates to the existence "of settlements or nations of white men who lived apart from the other people of the country, and were possessed of an advanced civilization," refers to those conditions that prevailed when the nephites and lamanites occupied the land; the former an industrious, civilized race, the latter an idle, savage race, conditions frequently referred to in the book of mormon, in describing the status of the nephites and lamanites, respectively. observe also that bancroft, in the foregoing statement, says of some of the characters that, having accomplished their mission, they mysteriously disappeared. there are several such characters spoken of in the book of mormon. such was the case with the second alma, a noted nephite character of the first half of the century immediately preceding the advent of messiah. he was the first president or "judge" of the nephite republic, also high priest of the church, uniting in his person the two offices--a thing not unusual among the nephites, [3] nor among the native americans, if their annals may be trusted. [4] after completing his life's mission, and making a remarkable prediction concerning the destruction of the nephite people, alma departed out of the land, "and it came to pass that he was never heard of more; as to his death or burial we know not of. behold, this we know, that he was a righteous man; and the saying went abroad in the church that he was taken by the spirit, or buried by the hand of the lord." [5] in a similar manner, nephi, the father of nephi, the apostle, a very noted nephite leader and prophet, departed out of the land in the same mysterious manner. [6] the quotation just made from bancroft on the culture-heroes of america represents them as quite numerous; we shall see, however, as we proceed, that a number of them are the same person remembered in different countries under different names and titles, and that in the character and mission of each there is much similarity. because of this similarity, however, it must not be supposed that it is my intention to claim each of these "culture heroes" as a more or less tradition-distorted representation of messiah; and the life and mission of the culture-hero a distorted account of messiah's advent and mission among the nephites. quite to the contrary, i believe that the traditions concerning some of these "culture-heroes" more nearly represent other book of mormon characters than they do messiah. such, for instance, is votan, the supposed founder of the maya confederation. some things in his character and career make him more nearly resemble moriancumr, the leader of the jaredite colony, than messiah. bancroft, in one summary of the legends respecting him, says: votan, another mysterious personage, closely resembling quetzalcohuatl in many points, was the supposed founder of the maya civilization. he is said to have been a descendant of noah and to have assisted at the building of the tower of babel. after the confusion of tongues he led a portion of the dispersed people to america. there he established the kingdom of xibalba and built the city of palenque. [7] then again, in some respects, votan resembles the first nephi. he is said to have come to america one thousand years b. c.; [8] nephi came early in the sixth century b. c.; votan brought with him seven families; the nephite colony, as nearly as may be estimated, on reaching america, consisted of eight families. [9] votan came to america by divine commandment; so, too, did the nephite colony. [10] votan wrote a book, in which he inscribed a complete record of all he had done; [11] so, also, did nephi. [12] votan united in his person the qualities of high priest and king; so, also, did nephi. after saying all this, however, it has to be admitted that there are some things in the legends concerning votan which do not run parallel with the career of nephi. such, for instance, as his alleged visit to spain, rome, jerusalem, where, in the latter place, he saw the temple of solomon building; also his visit to the euphrates valley, where he saw the unfinished tower of babel. the part of his story which describes his finding in america a colony of the same race as his own people, reminds one of the first mosiah, who found the people of zarahemla, in the valley of the sidon. it will be remembered that these people came from jerusalem, were jews, and are known as the colony of mulek. these varied legends concerning votan resembling in the respects here pointed out the several book of mormon characters, lead one to regard as reasonable the supposition advanced by nearly all writers who speak of him, that votan is a generic name; and that the legends which center about this name represent the exploits of several of america's culture-heroes, [13] and, as i believe, of several book of mormon characters. iii. _the peruvian tradition of the messiah._ the natives of chili have the following tradition concerning one of their culture-heroes, which closely resembles messiah as he was revealed to the nephites: rosales, in his inedited (i. e. unpublished) history of chili, declares that the inhabitants of that extremely southern portion of america, situated at the distance of so many thousand miles from new spain, and who did not employ paintings to record events, accounted for their knowledge of some of the doctrines of christianity by saying, "that in former times, as they had heard their fathers say, a wonderful man had come to that country, wearing a long beard, with shoes, and a mantle such as the indians carry on their shoulders, who performed many miracles, cured the sick with water, caused it to rain, and their crops and grain to grow, kindled fire at a breath, and wrought other marvels, healing at once the sick, and giving sight to the blind; and that he spoke with as much propriety and elegance in the language of their country as if he had always resided in it, addressing them in words very sweet and new to them, telling them that the creator of the universe resided in the highest place of heaven, and that many men and women who were resplendent as the sun dwelt with him. they say that he shortly afterwards went to peru, and that many, in imitation of the habit and shoes which that man used, introduced among themselves the fashion of wearing shoes, and the loose mantle over the shoulders, either fastened with a clasp at the breast, or knotted at the corners, whence it may be inferred that this man was some apostle whose name they do not know." [14] the points of comparison between the character referred to in the foregoing quotation and the messiah in his ministry among the nephites, are: first: in personal appearance, if due allowance be made for the imperfect description in the legend. second: in the character of the work performed, especially in the matter of healing of the sick. while in their midst jesus is represented as saying to the nephites: have ye any that are sick among you, bring them hither. have ye any that are lame, or blind, or halt, or maimed, or leprous, or that are withered, or that are deaf, or that are afflicted in any manner? bring them hither and i will heal them, for i have compassion upon you; my bowels are filled with mercy; for i perceive that ye desire that i shew unto you what i have done unto your brethren at jerusalem, for i see that your faith is sufficient that i should heal you. and it came to pass that when he had thus spoken, all the multitude, with one accord, did go forth with their sick, and their afflicted, and their lame, and with their blind, and with their dumb, and with all them that were afflicted in any manner; and he did heal them every one as they were brought forth unto him. [15] third: in relation to the graciousness of his language, the third nephi represents the savior as praying for the nephites in this manner: and the things which he prayed cannot be written, and the multitude did bear record who heard him. and after this manner did they bear record: "the eye hath never seen, neither hath the ear heard before, so great and marvelous things as we saw and heard jesus speak unto the father, and no tongue can speak, neither can there be written by any man, neither can the heart of man conceive so great and marvelous things as we both saw and heard jesus speak; and no one can conceive of the joy which filled our souls at the time we heard him pray for us unto the father." [16] fourth: relative to teaching the people, that many men and women were resplendent in their glory and were already dwelling with god, the book of mormon mentions the circumstance of jesus taking very great pains to have recorded in the nephite annals the fact that many of the ancient saints arose from the dead and appeared unto many and ministered unto them; [17] and from the whole tenor of his instructions to the nephites, as found in iii. nephi, it is clear that there was ever present in his thought the fact of redeemed and glorified immortals dwelling with god in his kingdom. fifth: the reference in the quotation to the departure of the man-god for another land is paralleled in the book of mormon account of jesus, where he is represented as declaring the existence of the lost tribes of the house of israel, and the declaration of his intention to visit them. "now," said he, "i go unto the father, and also to show myself unto the lost tribes of israel, for they are not lost unto the father, for he knoweth whither he hath taken them." [18] iv. _topilitzen quetzalcohuatl._ this personage appears under different names in the native traditions of various countries of america. in the popol vuh of the quiches he is known under the title of gucumatz; [19] in yucatan he appears under the name of cukulcan; [20] in oajaca (despite some difficulties and contradictions) as huemac; and in mexico, par excellence, as toplitzin quetzalcohuatl. respecting this character, various opinions are held. by some he is regarded as the apostle st. thomas, whom they credit with coming to america and preaching the christian religion. "in support of their opinion," says bancroft, "that he [quetzalcohuatl] was no other than the apostle, they allege that the hero-god's proper name, topilitzen quetzalcohuatl, closely resembles in sound and signification that of 'thomas, surnamed didymus;' for 'to' in the mexican name, is an abbreviation of thomas, to which 'pilcin,' meaning 'son' or 'disciple,' is added; while the meaning of quetzalcohuatl (in the aztec language) is exactly the same as that of the greek name 'didymus,' 'a twin,' being compounded of 'quetzalli,' a 'plume of green feathers,' metaphorically signifying anything precious, and 'coatl,' a serpent, metaphorically meaning one of two twins." [21] lord kingsborough, it is well known, is the foremost among those who have identified this traditionary personage (quetzalcohuatl) with the hebrew messiah--jesus of nazareth; and to this subject he devoted an incredible amount of labor and research. [22] as kingsborough's interpretation of the name, topilitzin quetzalcohuatl, as also the substance of his argument will appear in quotations from his works, it is not necessary to make a statement of them here. let it suffice, at this point, to say that native american traditions assign too many of the qualities of deity to quetzalcohuatl to regard him merely as a man; and while many things are ascribed to him that are not in harmony with the character and mission of messiah as set forth in the book of mormon, still one may trace the outlines of messiah's advent and labors among the nephites in the career of quetzalcohuatl, as also the qualities of his divinity in what tradition ascribes to the aztec deity. as for those adventures and human qualities found in quetzalcohuatl not properly ascribable to messiah, they arise, doubtless, out of the fact that the native traditions have confounded some of the exploits and characteristics of other great personages who have figured in their history with those of messiah. in order that the reader may have a fairly full account of what is said of this american man-divinity, i shall quote what several reliable authorities have said of him, beginning with prescott: a far more interesting personage in their [i. e. the mexicans] mythology was quetzalcohuatl, god of the air, a divinity, during his residence on earth, instructed the natives in the use of metals, in agriculture, and in the arts of government. he was one of those benefactors of their species, doubtless, who have been deified by gratitude of posterity. under him, the earth teemed with fruits and flowers, without the pains of culture. an ear of indian corn was as much as a single man could carry. the cotton, as it grew took of its own accord, the rich dyes of human art. the air was filled with intoxicating perfumes and the sweet melody of birds. in short, these were the halcyon days, which find a place in the mythic systems of so many nations in the old world. it was the golden age of anahuac. from some cause, not explained, quetzalcohuatl, incurred the wrath of one of the principal gods, and was compelled to abandon the country. on his way, he stopped at the city of cholula, where a temple was dedicated to his worship, the massy ruins of which still form one of the most interesting relics of antiquity in mexico. when he reached the shores of the mexican gulf, he took leave of his followers, promising that he and his descendants would visit them hereafter, and then, entering his wizard skiff, made of serpents' skins, embarked on the great ocean for the fabled land of tlapallan. he was said to have been tall in stature, with a white skin, long, dark hair, and a flowing beard. the mexicans looked confidently to the return of the benevolent deity; and this remarkable tradition, deeply cherished in their hearts, prepared the way. * * * * * * for the future success of the spaniards. [23] after referring to the numerous, lengthy, intricate and even contradictory legendary statements of the american aborigines which in full may only be learned from the elaborate works of brasseur de bourbourg, lord kingsborough, and h. h. bancroft--p. de roo remarks: it is the universal opinion of the learned that quetzalcohuatl is identically the same personage with the contemporary religious and civil reformer whom various nations have deified under different names; that he is the same with huemac or vemac, as the mexicans also called him; with topilitzin, as he was more anciently known in tulla by the toltecs; with wixipecocha, under whose name he was venerated by the zapotecs; with zamna, cozas, or cukulcan, the theocratic ruler of yucatan; nay, with bochica, the civilizer of cundinamarca of new granada, and with viracocha of peru. in the remainder of the quotation from our author, he speaks of this one person under his various names and titles: quetzalcohuatl arrived at tulla, the toltec capital, from panuco, a small place on the gulf of mexico, where he had first landed. duran likewise relates that topilitzin was a foreigner, but could not learn from what parts he had come. his name, given him by the natives, signified "beautiful feathered serpent." culkulcan, his maya or yucatec appellation, had exactly the same meaning. it was the name of princes and toltec kings, and probably designates some honorable title, which, if we should make a few learned considerations, might be found to be the great or the glorious man of the country. * * * * * * the indians remembered well that their god quetzalcohuatl had not been like one of themselves. they described him as a white or pale faced man, of portly person, with broad forehead, great eyes, long black hair, and a heavy rounded beard. the zapotecan wixipecocha was also a white-skinned apostle, and the toltecan topilitzin is described as having all the same features, to which duran adds that his beard was of a fair color and his nose rather large. he was very reserved in his manners, plain and meek with those who approached him, passing most of his time in meditation and prayer in his cell, and showing himself but seldom to the people. * * * * * * * * very abstemious at all times, topilitzen often observed long and rigorous fasts, practicing severe penances and even bloody self-chastisements, as is likewise stated of the homologous quetzalcohuatl. de las casas testifies that quetzalcohuatl lived a most honest and chaste life; sahagun, that he never married nor ever was in the company of a woman, except in the act of auricular confession. while, according to traditional report, he was born of a virgin mother. herrea states that he remained a virgin himself. the yucatec legends also notice the celibacy of cukulcan and his general purity of morals. * * * quetzalcohuatl is described as having worn during life, for the sake of modesty, a garment that reached down to his feet. * * * * * for shoes, cukulcan wore sandals, walked along bare-headed; nor is it said that his mantle was, like that of his equivalent wexipecocha, provided with a monk's cowl for head-gear. from the mexican traditions we learn that quetzalcohuatl, also, wore a cloak, which bancroft calls a blanket over all, in one place, and a long white robe, in another; adding that, according to gormara, it was decorated with crosses. [24] it would be impossible within the proposed limits of this work to quote at length what has been written of this mysterious personage of the western world; whose character and career in so many respects are like that of the hebrew messiah, as he appeared in the western world. from this point i can only summarize and quote briefly respecting him, leaving the reader interested in the subject to make larger research in the works cited in the margins. [25] and now first as to the personal appearance of quetzalcohuatl: he was a white man, of portly person, broad brow, great eyes, long black hair, and large round head, or exceedingly chaste, and quiet life, and of great moderation in all things. [26] * * * * * * * * quetzalcohuatl is said to be a white man (some gave him a bright, red face), with a strong formation of body, broad forehead, large eyes, black hair, and a heavy beard. he always wore a long white robe; which, according to gomara, was decorated with crosses. (j. g. muller quoted by bancroft, native races, vol. iii., pp. 273, 274.) in the book of mormon account of the advent of messiah among the nephites there is no description given of his features or person. this, upon first thought, may seem singular; and yet it is in strictest harmony with human conduct in the presence of such an event. over-awed by the fact of the presence of a heavenly personage men are liable to take no note of features or color of the eyes or hair or any details of personal appearance. it is not until men are removed from the awe-inspiring circumstance itself that they begin to think of details connected with a heavenly apparition. i think it probable, therefore, that not until after the nephite accounts were written of the personal ministrations of jesus did those who beheld him begin to think out the details of his personal appearance; hence we have no description of him in their written annals, but we find it preserved--but perhaps with more or less of error in it--in the traditions of the people. as to his general character while on earth the following is of importance: this quetzalcohuatl was god of the air, and as such had his temple, of a round shape and very magnificent. he was made god of the air for the mildness and gentleness of all his ways, not liking the sharp and harsh measures to which the other gods were so strongly inclined. it is to be said further that his life on earth was marked by intensely religious characteristics; not only was he devoted to the careful observance of all the old customary forms of worship, but he himself ordained and appointed many new rites, ceremonies, and festivals [27] for the adoration of the gods; [28] and it is held for certain that he made the calendar. [29] he had priests who were called quequetzalcohua, that is to say "priests of the order of quetzalcohuatl." [30] the memory of him was engraved deeply upon the minds of the people, and it is said that when barren women prayed and made sacrifices to him, children were given them. [31] he was, as we have said, god of the winds, and the power of causing them to blow was attributed to him as well as the power of calming or causing their fury to cease. it was said further that he swept the road, so that the gods called tlaloques could rain; this the people imagined because ordinarily a month or more before the rains began there blew strong winds throughout all new spain. quetzalcohuatl is described as having worn during life, for the sake of modesty, garments that reached down to the feet, with a blanket over all, sown with red crosses. the cholulans preserved certain green stones that had belonged to him, regarding them with great veneration and esteeming them as relics. * * * * * * he also arranged the calendar, and taught his subjects fit religious ceremonies; preaching specially against human sacrifices, and ordering offerings of fruits and flowers only. he would have nothing to do with the wars, even covering his ears when the subject was mentioned. his was a veritable golden age, as in the time of saturn; animals and even men lived in peace, the soil produced the richest harvests without cultivation, and the grain grew so large that a man found it trouble enough to carry one ear; no cotton was dyed, as it grew of all colors, and fruits of all kinds abounded. everybody was rich and quetzalcohuatl owned whole palaces of gold, silver and precious stones. the air was filled with the most pleasant aromas, and a host of finely feathered birds filled the world with melody. [32] so, too, the following: only quetzalcohuatl among all the gods was pre-eminently called lord; in such sort, that when any one swore, saying, by our lord, he meant quetzalcohuatl and no other; though there were many other highly esteemed gods. for indeed the service of this god was gentle, neither did he demand hard things, but light; and he taught only virtue, abhorring all evil and hurt. twenty years this good deity remained in cholula, then he passed away by the road he had come, carrying with him four of the principal and most virtuous youths of that city. he journeyed for a hundred and fifty leagues, till he came to the sea, in a distant province called goatzacoalco. here he took leave of his companions and sent them back to their city, instructing them to tell their fellow citizens that a day should come in which the white men would land upon their coasts, by the way of the sea in which the sun rises; brethren of his and having beards like his; and that they should rule that land. [33] the mexicans always waited for the accomplishment of this prophecy, and when the spaniards came they took them for the descendants of their meek and gentle prophet, although, as mendieta remarks with some sarcasm, when they came to know them and to experience their works, they thought otherwise. [34] relative to quetzalcohuatl in his capacity of deity i shall quote the following passage from lord kingsborough's great work as representing the sum of his extensive research upon the subject and its elaborate presentation: how truly surprising it is to find the mexicans, who seem to have been quite unacquainted with the doctrines of the migration of the soul and the metempsychosis, should have believed in the incarnation of the only son of their supreme god tonacatecutle. for mexican mythology speaking of no other son of that god except quetzalcohuatl, who was born of chimalman, the virgin of tula, without connection with man, and by his breath alone, (by which may be signified his word or his will, announced to chimalman by word of mouth of the celestial messenger, whom he dispatched to inform her that she should conceive a son), it must be presumed that quetzalcohuatl was his only son. [35] other arguments might be adduced to show, that the mexicans believed that quetzalcohuatl was both god and man, that he had previously to his incarnation, existed from all eternity, [36] that he had created both the world and man, [37] that he descended from heaven to reform the world by penance, that he was born with the perfect use of reason, that he preached a new law, and, being king of tula, was crucified for the sins of mankind, as is obscurely insinuated by the interpreter of the vatican codex, plainly declared in the traditions of yucatan, and mysteriously represented in the mexican paintings. [38] it would be a useless repetition of facts already stated in the preceding pages of the present volume, to undertake separately to prove all these points; and we shall confine ourselves in this place to the three first very important articles. the reflection must have suggested itself to those who have perused the new testament, that christ is as frequently distinguished there by the appellation of the "son of man," as by that of the "son of god," in reference no doubt to his humanity, and to the famous prophecy contained in the ninth verse of the ninth chapter of isaiah: "for unto us a child is born, unto us a son is given:" which christians, on the authority of many passages in the four gospels, apply to christ, although the jews some times interpret it of the messiah, and some times of king hezekiah. the mexicans bestowed the appellation of topilitzin on quetzalcohuatl, the literal signification of which is "our son," or "our child," the proper name being compounded of "to," "our," and "piltzin," defined by alonso de molina in his rare and copious vocabulary of the mexican and spanish languages to be mino o nina, "a boy or a girl," and associated by him with the cognate terms of "piltontli" and "pilzintia;" and it may not be unreasonably assumed, since analogies, which are numerous and not isolated, as their number increases, increase also their ratio of probability, not only that the mexicans were acquainted with isaiah's famous prophecy, but to mark their belief of the accomplishment of that prophecy, in the person of quetzalcohuatl, that they named him topiltzin; no less account of his having been born from a virgin of the daughters of men, then because another equally celebrated prediction of the same prophet declared that he should receive a name from that very circumstance: "therefore the lord himself shall give you a sign, behold a virgin shall conceive and bear a son, and shall call his name immanuel." and the proper name topilitzin does in fact bear a signification corresponding, if not literally, yet entirely in substance with that of immanuel: since "god with us," which is the interpretation of the hebrew name, means god domiciliated amongst men; and the full force of the expression is preserved in the term topilitzin, which might be interpreted the son of man, or god on a level with men; for the mexicans believed that quetzalcohuatl took human nature upon him, partaking of all infirmities of man, and was not exempt from sorrow, pain, or death, and that he suffered voluntarily to atone for the sins of mankind. [39] as already remarked, there is much attributed to this deity of native american tradition that seems incompatible with the character of messiah, and with his labors while in the western hemisphere; but for all that one may see in outline here the leading truths respecting the son of god as made known to the nephites through prophecies and the christ's advent among them, all of which is set forth in the book of mormon; while that which is not congruous to messiah and his mission to the nephites, results--as already pointed out--from the confusion of a number of traditions concerning several other great characters who have figured in native american history, and of whom the book of mormon speaks. but, in the foregoing excerpts from the works of those skilled in the lore of ancient america, we have the account of "the great or the glorious man of the country," [40] that can be no other than the hebrew messiah--the jesus christ of the book of mormon. there are the signs of his birth: the signs of his death; his sudden advent among the people; his personal appearance--not incompatible with the personal appearance of messiah, but rather in harmony with it; his birth of a virgin; his being the only son of god; his name signifying "god with man;" his being the creator of heaven and earth; his crucifixion for the sins of the world; his being peculiarly "the lord" to whom men prayed; his love of peace, his hatred of war; his respect for existing religion, yet his enlargement of it and the addition of religious rites and ceremonies; his teaching the people perfectly in their own tongue, yet also in new and honied words; his compassion for the sick, and healing them; his choosing special disciples to teach his religion and making them priests of the same order as himself; the beauty and gentleness of his religion that stands in such marked contrast to the subsequent harsh and sanguinary superstition that darkened the lives of the natives; his instructions as to historical records; his taking with him on his departure from the country four of the principal and most virtuous youths of the city of cholula to the sea where he separated from them and sent back messages to his followers by them, promising to return; [41] his prediction of other and white races to come and occupy the western world and rule it; his mysterious departure from the land, and his promise to return. all this, which so perfectly agrees both with the character and ministry of messiah among the nephites, as described in the book of mormon, is set forth in such clearness that it cannot be discredited because of some evident fantasies and incongruities in other parts of the traditions. footnotes 1. iii. nephi xi: 3-12. 2. native races, bancroft, vol. v., pp. 23, 24. 3. such was the case with i nephi and also mosiah ii. (omni v: 12-22). also king benjamin, (mosiah i: 2). in fact all the nephite kings seem to have performed priestly functions; while under the republic alma was made president of the state and high priest of the church, (mosiah xxix: 42), and in the fifty-third year of the republic nephi, the son of helaman, was, for a time, both president of the republic and high priest of the church. (helaman iii: 37 and chapter iv.) 4. the mexicans believed that quetzalcohuatl united in his own person the character of king, priest and prophet. (kingsborough, vol. vi., p. 213). prescott speaking of montezuma says: "he had been elected to the regal dignity in preference to his brothers for his several qualification both as a ruler and a priest, a combination of offices sometimes found in the mexican candidates, as it was, more frequently, in the egyptian." (conquest of mexico, vol. i., p. 215). the same author speaking of the incas of peru says: "as the representative of the sun he stood at the head of the priesthood and presided at the most important of the religious festivals." (conquest of peru, vol. i., p. 41). in a note on this passage mr. prescott takes exception to what he calls the "sweeping assertion" of carli to the effect that the royal and sacerdotal authority were blended together in peru; yet in another passage prescott himself compares the ancient peruvian government with that of the jews and says: "the inca was both the law giver and the law. he was not merely the representative of divinity, or like the pope, its vicegerant, but he was divinity itself." (conquest of peru, vol. i., p. 135). tschudi emphatically states the union of king and priest in the incas as follows: "moreover, the monarchs of peru, as children of the sun, and descendants, in a direct line, from manco-capac, were the high priests and oracles in religious matters. thus uniting the legislative and executive power, the supreme command in war, absolute sovereignity in peace, and a venerated high priesthood in religious feasts, they exercised the highest power ever known to man--realized in their persons the famous union of the pope and the emperor, and more reasonably than louis xiv., might have exclaimed: "i am the state!" (peruvian antiquities, tschudi, pp. 74, 75). 5. alma xlv: 18, 19. 6. iii. nephi i: 1-3. 7. native races, vol. v., pp. 27, 28. our author here follows claviergo. 8. the chronology of legends, or even traditions, is very uncertain; and the variation of a few hundred years or so is not serious. the main point in the above case is that votan came to america some hundreds of years b. c. 9. of lehi's family there were himself and wife, and four sons. zoram, the servant of laban; he married one of the daughters of ishmael. of ishmael's family there was himself and wife, two married sons and five daughters. if, as it is supposed, the four sons of lehi married the four daughters of ishmael then there were nine families that formed the colony. ishmael, however, died during the colony's wanderings in arabia, and hence there were eight families that reached america in the nephite colony. (for above facts see i. nephi ii, vi, vii, xvi: 34). 10. i. nephi ii. 11. bancroft, native races, vol. v., p. 166. 12. i. nephi i, and i. nephi ii. 13. those who would have further information concerning votan are referred to bancroft's native races, vol. iii., pp. 450, 455. also vol. v., pp. 159, 160. also to donnelley's atlantis, chapter iv, and the past notes in these several works. 14. mexican antiquities, kingsborough, vol. vi., p. 419. 15. iii. nephi xvii: 7, 9. 16. iii. nephi xvii: 15-17. 17. iii. nephi xxiii. 18. iii. nephi xvii: 4, see also chapter xvi: 1-3. 19. bancroft, native races, vol. v., p. 621. 20. bancroft, native races, vol. iii., pp. 135, 260, 451 21. bancroft, native races, vol. v., p. 25 22. those who desire to follow the researches of the noble author on this point can do so by consulting vol. viii. of his elaborate work, pp. 5-51; also his explanations of plates 3, 10, 41 of the vatican codex with accompanying notes, vol. vi. this is by no means all that his lordship writes upon the subject, but from these passages one may learn the substance of his theory, and the argument by which he sustains it. 23. conquest of mexico, prescott, vol. i., p. 64. 24. history of america before columbus, p. de roo, vol. i., pp. 540-544. 25. perhaps the fullest and most accessible work on the subject is bancroft's native races, vol. iii., pp. 248, 287; and p. de roo's america before columbus, vol. i., chapters xxii, xxiii. 26. native races, bancroft, vol. iii., p. 250. 27. see ii. nephi xv: 2, 10. 28. see iii. nephi xi: 21, 28, also iii. nephi xviii: 1, 25. compare these several passages from nephi with the statement in the text. 29. this may simply be the traditional remembrance of the fact that the sign of the birth of jesus was made an epoch from which the nephites thenceforward reckoned their time. see iii. nephi ii: 4-8. 30. "priests after the order of quetzalcohuatl." the book of mormon teaches that the nephites had the high melchizedek priesthood among them. that is to say, the priesthood of their high priests was after the same order of priesthood as that held by the son of god. hence we have alma saying: "i am called to speak after this manner [he was preaching obedience to the people] according to the holy order of god, which is in christ jesus. * * * * * and now i say unto you that this is the order after which i am called, yea to preach unto my beloved brethren." (alma v: 44, 49). "i would that ye should remember that the lord god ordained priests after his holy order, which was after the order of his son, to teach these things unto the people." (alma xii: 1). the whole chapter deals with this subject of the priesthood, and should be considered as part of the reference. jesus when instructing the twelve he had chosen from among the nephites, said to them: "ye shall be judges of this people according to the judgement which i shall give unto you, which shall be just; therefore what manner of men ought ye to be? verily i say unto you, even as i am." (iii. nephi xxvii: 27). it is fairly clear, that jesus appointed priests after his own order even as the traditions of the mexicans teach that their deity quetzalcohuatl appointed priests after his own order. the coincident of the tradition and the nephite record is remarkable, and affords an item of incidental evidence of considerable importance. 31. compare this statement with the following passage: "behold, verily, verily, i say unto you, ye must watch and pray always, lest ye enter into temptation. * * * * * therefore ye must always pray unto the father in my name; and whatsoever ye shall ask the father in my name, which is right, believing that ye shall receive, behold it shall be given unto you. pray in your families unto the father, always in my name, that your wives and your children may be blessed." (iii. nephi xviii: 12, 21). 32. native races, bancroft, vol. iii., pp. 259, 260, 274. for a description of the nephite "golden age," whence comes this "golden age" of the tradition, see iii. nephi, chapter xxiv, xxviii. 33. with this statement compare iii. nephi xvi: 6, 16; also iii. nephi xx: 14, 20, 27, 28; also iii. nephi xxi: 12, 25. where the savior predicts the coming of the gentiles to the promised land, and their privileges and responsibilities respecting it. 34. bancroft, native races, vol. iii., p. 251. 35. compare i. nephi xi: 12-21; i. nephi x: 4-6. also i. nephi xi: 21; ether iii: 6-16. 36. mosiah iii: 4, 5. 37. helaman xiv: 12; ether iii: 14-16. 38. iii nephi xi: 6-12. 39. kingsborough's mexican antiquities, vol. vi., p. 507. 40. the happy suggestion of title is de roo's ante, p. 298. 41. readers of the book of mormon will find in this circumstance a resemblance to the fact of jesus granting to three of the twelve disciples chosen from among the nephites the privilege of remaining on earth without tasting death until he should return in glory. and when it is remembered that in granting this request to the three nephites jesus coupled the name of john, the beloved disciple, in judea, to whom had been granted the same privilege (st. john xxi), sufficient ground work was laid for the tradition of the "four" "most virtuous youths" who were given a special mission by quetzalcohuatl to his followers. the incident concerning the three nephite disciples and the mention of john in connection with them will be found in iii. nephi xxviii. chapter xxxii external evidences--the hebrew origin of the native american races--hebrew relics. i next call attention to the evidences of the hebrew origin of the native americans, which origin, of course, if established beyond reasonable doubt, will be one more item of evidence--one, too, of very great weight in the volume of cumulative evidence here being compiled, since the hebrew origin of the native american races is fundamental as testimony to the truth of the book of mormon. the hebrew origin of those races in our book is so unequivocally stated and so emphasized that if the said american races could be proven beyond doubt to be of other than hebrew origin, the claims of the book of mormon would be shattered. the chief sources of information on this subject are the writings of gregoria garcia, edward king (lord kingsborough), and james adair. the first is a spanish dominican author, born about 1560; he died 1627. he spent some twelve years in central american countries as a missionary among the natives, during which time he gathered his materials for his chiefest work, "origin de los indios." while contending for the theory that the indians are descendants of the ten tribes, garcia collected evidences on both sides of the question, though both his evidences and arguments tend to prove the theory of hebrew origin. lord kingsborough was born in 1795, and died at dublin in 1837. his "antiquities of mexico," ten volumes, imperial folio, were published in london between 1830-48, consequently, since he died in 1837, some of the volumes were issued after his death. his theory is that the indians are descendants of the lost tribes of israel, and to the establishment of this view he bends all his energies. he is open to the charge of being over zealous for his theory, and doubtless has been somewhat extravagant in his assumptions of proofs--in matters of detail, at least; but, after all proper discount is made for the over-zeal of an enthusiast--fanatic, if you will,--there remains a body of evidence in his works for the hebrew origin of native american races which has never been successfully disposed of by those who dispute his theory. even bancroft, who holds his theory in contempt, is forced to admit that his "enthusiasm is never offensive," and further says of him, "there is a scholarly dignity about his work which has never been attained by those who have jeered and railed at him." [1] adair's work, "history of the north american indians," is included in the eighth volume of kingsborough's works. james adair was an english trader among the north american indians from 1735 to 1775--forty years. it was in 1775 that his work was published. his observations were confined to the north american indians; hence these three authors may be said to cover the entire field of our investigation. i shall give extracts from all these writers, making use of bancroft's abridgment of their works as being at once accurate and most accessible to the reader. i. _garcia._ i begin with garcia: the opinion that the americans are of hebrew origin is supported by similarities in character, dress, religion, physical peculiarities, condition, and customs. the americans are at heart cowardly, and so are the jews; the history of both nations proves this. the jews did not believe in the miracles of christ, and for their unbelief were scattered over the face of the earth, and despised of all men; in like manner the people of the new world did not readily receive the true faith as preached by christ's catholic disciples, and are therefore persecuted and being rapidly exterminated. another analogy presents itself in the ingratitude of the jews for the many blessings and special favors bestowed on them by god. * * * * * * both jews and americans are noted for their want of charity and kindness to the poor, sick and unfortunate; both are naturally given to idolatry; many customs are common to both such as raising the hands to heaven when making a solemn affirmation, calling all near relatives brothers, showing great respect and humility before superiors, burying their dead on hills and high places without the city, tearing their clothing on the reception of bad tidings, giving a kiss on the cheek as a token of peace, celebrating a victory with songs and dances, casting out of the place of worship women who are barren, drowning dogs in a well, practicing crucifixion. * * * * * * * * the dress of the hebrew was in many points like that of the americans. * * * * * * the jews preferred the flesh-pots of egypt and a life of bondage to heavenly manna and the promised land; the americans liked a life of freedom and a diet of roots and herbs, better than the service of the spaniards with good food. the jews were famous for fine work in stone, as is shown by the buildings of jerusalem, and a similar excellence in this art is seen in the american ruins. the mexicans have a tradition of a journey undertaken at the command of a god, and continued for a long time under the direction of certain high priests, who miraculously obtained supplies for their support, this bears a striking resemblance to the hebrew story of the wandering in the desert. [2] * * * * moreover, many traces of their old laws and ceremonies are to be found among them at the present day. for instance, both jews and americans gave their temple into the charge of priests, burned incense, anointed the body, practiced circumcision, kept perpetual fires on their altars, forbade women to enter the temple immediately after giving birth, and husbands to sleep with their wives for seven days during the period of menstruation, prohibiting marriage or sexual intercourse between relatives within the second degree, made fornication with a slave punishable, slew the adulterer, made it unlawful for a man to dress like a woman, or a woman like a man, put away their brides if they prove to have lost their virginity, kept the ten commandments. answering the objection that the american indians do not speak hebrew, garcia says: but the reason for this is that the language has gradually changed, as has been the case with all tongues. witness the hebrew spoken by the jews at the present time, which is much corrupted and very different from what is originally was. there do actually exist, besides, many hebraic traces in the american languages. [3] ii. _lord kingsborough's views._ the main items of lord kingsborough's evidences and arguments are thus summarized by bancroft: the religion of the mexicans strongly resembled that of the jews, in many minor details, as will be presently seen, and the two were practically alike, to a certain extent in their very foundation; for, as the jews acknowledged a multitude of angels, arch-angels, principalities, thrones, dominions, and powers, as the subordinate personages of their hierarchy, so did the mexicans acknowledge the unity of the deity in the person of tezcatlipoca, and at the same time worship a great number of other imaginary beings. both believed in a plurality of devils subordinate to one head, who was called by the mexicans mictlantecutli, and by the jews satan. * * * * * * it is probable that the toltecs were acquainted with the sin of the first man committed at the suggestion of the woman, herself deceived by the serpent, who tempted her with the fruit of the forbidden tree, who was the origin of all our calamities, and by whom death came into the world. we have seen in this chapter that kingsborough supposes the messiah and his story to have been familiar to the mexicans. there is reason to believe that the mexicans, like the jews, offered meat and drink offerings to stones. there are striking similarities between the babel, flood, and creation myths of the hebrews and the americans. both jews and mexicans were fond of appealing in their adjurations to the heaven and the earth. both were extremely superstitious, and firm believers in prodigies. * * * * it is very probable that the sabbath of the seventh day was known in some parts of america. the mexicans applied the blood of sacrifices to the same uses as the jews; they poured it upon the earth, they sprinkled it, they marked persons with it, and they smeared it upon walls and other inanimate things. no one but the jewish high priest might enter the holy of holies. a similar custom obtained in peru. both mexicans and jews regarded certain animals as unclean and unfit for food. some of the americans believed with some of the talmudists in a plurality of souls. that man was created in the image of god was a part of the mexican belief. it was customary among the mexicans to eat the flesh of sacrifices of atonement. there are many points of resemblance between tezcatlipoca and jehovah. ablutions formed an essential part of the ceremonial law of the jews and mexicans. the opinions of the mexicans with regard to the resurrection of the body, accorded with those of the jews. the mexican temple, like the jewish, faced the east. "as amongst the jews the ark was a sort of portable temple in which the deity was supposed to be continually present, and which was accordingly borne on the shoulders of the priests as a sure refuge and defense from their enemies, so amongst the mexicans and the indians of michoacan and honduras an ark was held in the highest veneration, and was considered an object too sacred to be touched by any but the priests. * * * * * the yucatec conception of a trinity resembles the hebrews. it is probable that quetzalcohuatl whose proper name signifies "feathered serpent," was so called after the brazen serpent which moses lifted up in the wilderness, the feathers perhaps alluding to the rabbinical tradition that the fiery serpents which god sent against the israelites were of a winged species. the mexicans, like the jews, saluted the four cardinal points, in their worship. there was much in connection with sacrifices that was common to mexicans and jews. * * * * * * in various religious rites and observances, such as circumcision, confession, and communion, there was much similarity. salt was an article highly esteemed by the mexicans, and the jews always offered it in their oblations. among the jews, the firstling of an ass had to be redeemed with a lamb, or if unredeemed, its neck was broken. this command of moses should be considered in reference to the custom of sacrificing children which existed in mexico and peru. the spectacle of a king performing a dance as an act of religion was witnessed by the jews as well as by mexicans. as the israelites were conducted from egypt by moses and aaron who were accompanied by their sister miriam, so the aztecs departed from astlan under the guidance of huitziton and tecpatzin, the former of whom is named by acosta and herrera, mexi, attended likewise by their sister quilaztli, or, as she is otherwise named, chimalman or malinalli, both of which latter names have some resemblance to miriam, as mexi has to moses. * * * * * * * it is impossible, on reading what mexican mythology records of the war in heaven and of the fall of tzontemoc and the other rebellious spirits; of the creation of light by the word of tonacatecutli, and of the division of the waters; of the sin of ytztlacoliuhqui, and his blindness and nakedness; of the temptation of suchiquecal, and her disobedience in gathering roses from a tree, and the consequent misery and disgrace of herself and her posterity--not to recognize scriptural analogies. other hebrew analogies lord kingsborough finds in america, in the dress, insignia, and duties of priests; in innumerable superstitions concerning dreams, apparitions, eclipses, and other more common-place events; in certain festivals for rain; in burial and mourning ceremonies; in the diseases most common among the people; in certain regularly observed festivals; in the dress of certain nations; in established laws; in physical features; in architecture; in various minor observances, such as offering water to a stranger that he might wash his feet, eating dust in token of humility, anointing with oil, and so forth; in the sacrifice of prisoners; in manner and style of oratory; in the stories of giants; in respect paid to god's name; in games of chance; in marriage relations; in childbirth ceremonies; in religious ideas of all sorts; in respect paid to kings; in uses of metals; in treatment of criminals, and punishment of crimes; in charitable practices; in social customs; and in a vast number of other particulars. [4] iii. _adair's evidences._ following is the summary of adair's evidences and arguments: the israelites were divided into tribes and had chiefs over them, so the indians divided themselves: each tribe forming a little community within the nation. and as the nation hath its particular symbol, so from nation to nation among them we shall not find one individual who doth not distinguish himself by his family name. every town has a state house or synedrion, the same as the jewish sanhedrim, where almost every night the head men meet to discuss public business. the hebrew nation were ordered to worship jehovah the true and living god, who by the indians is styled yohewah. the ancient heathens, it is well known worshiped a plurality of gods: but these american indians pay their religious devoir to loak ishtohoollo aba, the great beneficent supreme holy spirit of fire. they do not pay the least perceptible adoration to images. their ceremonies in their religious worship accord more nearly with the mosaic institutions, which could not be if they were of heathen descent. * * * * * their opinion that god chose them out of all the rest of mankind as his peculiar and beloved people, fills both the white jew and the red american, with that steady hatred against all the world, which renders them hated and despised by all. we have abundant evidence of the jews believing in the ministration of angels, during the old testament dispensation, their frequent appearances and their services on earth, are recorded in the oracles, which the jews themselves receive as given by divine inspiration, and st. paul in his epistle addressed to the hebrews speaks of it as their general opinion that "angels are ministering spirits to the good and righteous on earth." the indian sentiments and traditions are the same. they believe the higher regions to be inhabited by good spirits, relations to the great holy one, and that these spirits attend and favor the virtuous. the indian language and dialects appear to have the very idiom and genius of the hebrew. their words and sentences are expressive, concise, emphatical, sonorous, and bold, and often both in letters and signification synonymous with the hebrew language. they count time after the manner of the hebrews, reckoning years by lunar months like the israelites who counted by moons. the religious ceremonies of the indian americans are in conformity with those of the jews, they having their prophets, high priest, and others of religious order. as the jews had a sanctorum or most holy place, so have all the indian nations. the dress also of their high priests is similar in character to that of the hebrews. the festivals, feasts, and religious rites of the indian americans have also great resemblance to that of the hebrews. the indian imitates the israelite in his religious offerings. the hebrews had various ablutions and anointings according to the mosaic ritual--and all the indian nations constantly observe similar customs from religious motives. their frequent bathing, or dipping themselves and their children in rivers, even in the severest weather, seems to be as truly jewish as the other rites and ceremonies which have been mentioned. the indian laws of uncleanliness and purification, and also the abstaining from things deemed unclean are the same as those of the hebrews. the indian marriages, divorces and punishments of adultery, still retain a strong likeness to the jewish laws and customs on these points. many of the indian punishments resemble those of the jews. whoever attentively views the features of the indian, and his eye and reflects on his fickle, obstinate, and cruel disposition will naturally think of the jews. the ceremonies performed by the indians before going to war, such as purification and fasting, are similar to those of the hebrew nation. the israelites were fond of wearing beads and other ornaments, even as early as the patriarchal age and in resemblance to these customs the indian females continually wear the same, believing it to be a preventive against many evils. the indian manner of curing the sick is very similar to that of the jews. like the hebrews, they firmly believe that diseases and wounds are occasioned by divine anger, in proportion to some violation of the old beloved speech. the hebrews carefully buried their dead, so on any accident they gathered their bones, and laid them in tombs of their forefathers; thus all the numerous nations of indians perform the like friendly office to every deceased person of their respective tribes. the jewish records tell us that the women mourned for the loss of their deceased husbands, and were reckoned vile by the civil law if they married in the space of at least ten months after their death. in the same manner all the indian widows, by an established strict penal law, mourn for the loss of their deceased husbands; and among some tribes for the space of three or four years. the surviving brother by the mosaic law, was to raise seed to a deceased brother, who left a widow childless, to perpetuate his name and family. the american law enforces the same rule. when the israelites gave names to their children or others they chose such appellatives as suited best their circumstances and the times. this custom is a standing rule with the indians." [5] there are writers upon the subject of american antiquities who hold, first: that not all the foregoing points of comparison between native american races and the hebrews are clearly established; and second: that if they were all clearly established it would not necessarily prove identity of race. this much, however, can be insisted upon by those who accept the book of mormon as true; namely, that since no counter theory of origin for our native american races has yet been conclusively proven, (and as matters now stand, seems impossible of being proven), and as the book of mormon makes bold to so definitely announce the hebrew origin of the people whose history in outline it gives, so much in the foregoing summary of points of comparison between the american races and the hebrews as may not be successfully contradicted stands as evidence of no mean order for the truth of our nephite record. the discovery of hebrew relics. in addition to these summaries of evidence on the hebrew origin of the native american races there are several special discoveries bearing on the subject that i think should be mentioned. one is related by ethan smith, author of "views of the hebrews," a work in which he undertakes to prove that the american indians are descendants of the ten lost tribes of israel. while preparing his work for a second edition, he heard of the discovery in pittsfield, massachusetts, of a parchment, supposed to be of native american origin, covered with hebrew characters. mr. smith went to pittsfield to investigate the matter, and found the facts to be as follows, the information being given by the man who found the parchment: i. _the pittsfield hebrew parchment._ this [the discoverer of the parchment] was joseph merrick, esq., a highly respectable character in the church of pittsfield, and in the county, as the minister of the place informed [me]. mr. merrick gave the following account; that in 1815, he was leveling some ground under and near an old wood shed standing on a place of his, situated on indian hill, (a place in pittsfield, so called, and lying, as the writer was afterward informed, at some distance from the middle of the town where mr. merrick is now [about 1825] living). he ploughed and conveyed away old chips and earth, to some depth, as the surface of the earth appeared uneven. after the work was done, walking over the place, he discovered, near where the earth had been dug the deepest, a kind of black strap, about six inches in length, and one and a half in breadth, and something thicker than a draw leather [tug] of a harness. he perceived it had at each end a loop of some hard substance, probably for the purpose of carrying it. he conveyed it into his house, and threw it in an old tool box. he afterward found it thrown out of doors, and again conveyed it to the box. he attempted to cut it open, and found it was formed of pieces of thick raw hide, sewed and made water tight with the sinews of some animal; and in the fold it contained four folded leaves of old parchment. these leaves were of a dark yellow, and contained some kind of writing. some of the neighbors saw and examined them. one of these parchments they tore in pieces; the other three he saved, and delivered them to mr. sylvester larned, a graduate then in town, who took them to cambridge, and had them examined. they were written in hebrew with a pen, in plain and intelligible writing. the following is an extract of a letter sent to mr. merrick by mr. larned, upon this subject: sir:--i have examined the parchment manuscript, which you had the goodnesss to give me. after some time and with much difficulty and assistance i have ascertained their meaning, which is as follows: (i have numbered the manuscripts.) no. 1, is translated by duet. vi: 4-9 verses inclusive. no. 2, by deut, xi: 13-21 verses inclusive. no. 3, exod. xiii: 11-16 verses inclusive. i am, etc. [signed] sylvester larned. [6] ii. _the newark hebrew tablet._ another discovery of hebrew writing--the ten commandments engraved on a stone tablet--was made in ohio; and was seen by mr. a. a. bancroft, the father of h. h. bancroft, author of "native races." the latter relates the circumstances of finding this relic as follows: about eight miles southeast of newark there was formerly a large mound composed of masses of free stone, which had been brought from some distance and thrown into a heap without much placing or care. in early days, stone being scarce in that region, the settlers carried away the mound piece by piece to use for building purposes, so that in a few years there was little more than a large flattened heap of rubbish remaining. some fifteen years ago, the county surveyor (i have forgotten his name), who had for some time been searching ancient works, turned his attention to this particular pile. he employed a number of men and proceeded at once to open it. before long he was rewarded by finding in the centre and near the surface a bed of the tough clay generally known as pipe-clay, which must have been brought from a distance of some twelve miles. imbedded in the clay was a coffin, dug out of a burr-oak log, and in a pretty good state of preservation. in the coffin was a skeleton, with quite a number of stone ornaments and emblems, and some open brass rings, suitable for bracelets or anklets. these being removed, they dug down deeper, and soon discovered a stone dressed to an oblong shape, about eighteen inches long and twelve wide, which proved to be a casket, neatly fitted and completely water-tight, containing a slab of stone of hard and fine quality, and an inch and a half thick, eight inches long, four inches wide at one end, and tapering to three inches at the other. upon the face of the slab was the figure of a man, apparently a priest with a long flowing beard, and a robe reaching to his feet. over his head was a curved line of characters, and upon the edges and back of the stone closely and neatly carved letters. the slab, which i saw myself, was shown to the episcopalian clergyman of newark, and he pronounced the writings to be the ten commandments in ancient hebrew. [7] mr. bancroft, referring to these circumstances, says that in neither of them "is it certain or even probable that the relic existed in america before the conquest," though he gives no reason for the rather dogmatic statement. for my own part, and especially in the latter case, i see no reason to doubt the existence of these relics in america before the advent of the spaniards. according to the book of mormon the ancient inhabitants of america, the nephites, had the writings of moses. the ten commandments were regarded as the summing up, the crystallization of the law of god [8] to the people, pending the advent of messiah with the more perfect law of the gospel. what could be more natural than that they should multiply copies of these scriptures, or parts of them, especially such parts as related to particular promises or warnings to israelites, as do the passages on the parchment found in pittsfield, massachusetts? or such summaries of the law of moses as the ten commandments constitute? that the nephites did multiply copies of the scriptures they had in their possession (and doubtless also copies of striking passages of those scriptures) is evident from what is said upon the subject by mormon when giving an account of the transfer of the nephite records from one shiblon to helaman, the son of helaman: "now, behold, all those engravings which were in the possession of helaman, were written and sent forth among the children of men throughout all the land, save it were those parts which had been commanded by alma should not go forth." [9] the part here prohibited transcription and circulation related to the oaths and constitutions of the secret societies from the record of the jaredites; [10] but for the rest, there was perfect liberty to multiply copies of the scriptures, and that it was done is further evidenced from the fact that missionaries from the nephites to the lamanites are found to be in possession of copies of the scriptures which lehi's colony brought with them from jerusalem, and from which they read for the instruction of their hearers. [11] it is not difficult to believe, in the light of these facts, that noted personages among native americans should have engraved on stone or parchment in hebrew or in other characters passages of the holy scriptures; nor is it incredible that these should be buried with them--since to bury one's personal effects with him was a custom of the natives--and that afterwards the relics should be discovered as in the two instances cited. the fact of the discoveries is beyond question: the nature of them is strong incidental proof of the claims of the book of mormon. of this newark discovery, the late orson pratt, who examined the engraved stone in the city of new york, and which at the time was in possession of the "ethnological society" of that city, makes the following very valuable and convincing statement and argument respecting the find. it should also be remembered that elder pratt's knowledge of the hebrew language makes his comments all the more conclusive; while the fact that he points out in his statement that there is in this newark tablet none of the modern "points" and "characters" that have been introduced into the hebrew "during the last two thousand four hundred years," proves conclusively that the newark tablet is an ancient, not a modern production. thirty years after the book of mormon was put in print, giving the history of the settlement of this country, one of the great mounds south of the great lakes near newark, in ohio, was opened. what was found in it? a great many curiosities, among which were some copper pieces, supposed to be money. after digging down many feet, and carrying off many thousand loads of stone, they at length found a coffin in the midst of a hard kind of fire clay. underneath this they found a large stone that appeared to be hollow; something seemed to rattle inside of it. the stone was cemented together in the middle, but with some little exertion they broke it open, when another stone was found inside of it, of a different nature entirely from its covering. on the stone taken from the inside was carved the figure of a man with a priestly robe flowing from his shoulders; and over the head of this man were the hebrew characters for "moshe," the ancient name of moses; while on each side of this likeness, and on different sides of the stone, above, beneath, and around about were the ten commandments that were received on mount sinai, written in the ancient hebrew characters. now recollect that the book of mormon had been in print thirty years before this discovery. and what does this discovery prove? it proves that the builders of these mounds, south of the great lakes in the great mississippi valley in ohio, indiana, illinois, new york, etc., must have understood the hebrew characters; [12] and not only that, but they must also have understood the law of moses. otherwise how happened it that they should write on this stone the ten commandments almost verbatim as they are now contained in king james's translation of the bible. it proves that the builders of these mounds were israelites, and that their illustrious dead, buried in these mounds, had these commandments buried with them in accordance with the custom of many of the ancient nations, especially the egyptians, who were in the habit of consigning their written sacred papyrus to their great tombs. in egypt many of these ancient manuscripts have been exhumed and, in many instances, pretended to be translated. so the israelites followed the customs of these eastern nations, and buried that which they considered most sacred, namely, the ten commandments, thundered by the voice of the almighty in the midst of flaming fire on mount sinai in the ears of all the congregation of israel. i have seen that sacred stone. it is not a hatched up story. i heard tell of it [the stone] as being in the antiquarian society, or rather, as it is now called, the ethnological society, in the city of new york. i went to the secretary of that society, and he kindly showed me this stone, of which i have been speaking, and being acquainted with modern hebrew, i could form some kind of an estimate of the ancient hebrew, for some of the modern hebrew characters do not vary much in form from the ancient hebrew. at any rate we have enough of ancient hebrew, that has been dug up in palestine and taken from among the ruins of the israelites east of the miditerranean sea, to form some kind of an estimate of the characters, and comparing them, i could see and understand the nature of the writings upon these records. they were also taken to the most learned men of our country, who, as soon as they looked at them, were able to pronounce them to be not only ancient hebrew, but they were also able to translate them and pronounced them to be the ten commandments. this, then, is external proof, independent of the scriptural proofs to which i have alluded, in testimony of the divine authenticity of the book of mormon. now, our modern hebrew has many points; it has also many additional characters that have been made since these colonies left jerusalem. do you find on these ancient writings any of these modern characters that have been introduced during the last two thousand four hundred years? not one. do you find any hebrew points representing vowels? not one; and all the new consonants that have been introduced during the last two thousand four hundred years were not found upon this stone to which i have referred, showing plainly that it must have been of very ancient date. [13] in connection with his comments on this newark tablet elder pratt also makes the following statement: "have mercy on me a nephite." five years after the discovery of this remarkable memento of the ancient israelites on the american continent, [the newark tablet], and thirty-five years after the book of mormon was in print, several other mounds in the same vicinity of newark were opened, in several of which hebrew characters were found. among them was this beautiful expression, buried with one of their ancient dead, "may the lord have mercy on me a nephite." it was translated a little differently, viz., "nephel." now we well know that nephi, who came out of jerusalem six hundred years before christ, was the leader of the first jewish [israelitish--lehi's colony was made up of families from the tribes of manasseh and ephraim. see vol. i., pages 167-8.] colony across to this land, and the people, ever afterwards, were called "nephites," after their inspired prophet and leader. the nephites were a righteous people and had many prophets among them; and when they were burying one of their brethren in these ancient mounds, they introduced the hebrew characters signifying "may the lord have mercy on me, a nephite." this is another direct evidence of the divine authenticity of the book of mormon, which was brought forth and translated by inspiration some thirty-five years before this inscription was found. [14] footnotes 1. native races, vol. v., p. 84. 2. but, it might be suggested, more closely resembles the story of lehi's colony at its departure from jerusalem and its journey to america. 3. bancroft, native races, vol. v., pp. 79-83. 4. native races, vol. v., pp. 84, 85, 86, 87, 88, 90, 91. 5. bancroft, native races, vol. v., pp. 91, 92, 93 and notes. 6. view of the hebrews; or the tribes of israel in america, pp. 219, 220. the above account is also quoted by josiah priest, american antiquities, pp. 68, 69. also by bancroft, native races, vol. v., pp. 93, 94. 7. bancroft, native races, vol. v., pp. 94, 95. 8. see especially the teachings of the prophet abinadi in mosiah, chapter xii and xiii, where the ten commandments are expounded as the sum of the law of moses, and its relation to the whole plan of god for the salvation of men defined. 9. alma lxiii: 12. orson pratt in a foot note on the passage suggests: "those innumerous copies of sacred books were undoubtedly transcribed directly from or compared with, the records on the original metallic plates." 10. see alma xxxvii. 11. alma xii: 12-15; xxiii: 4-5; xxxiii: 12-15. 12. it may be objected that this newark tablet with the ten commandments written upon it in ancient hebrew, can be of no value as evidence for the book of mormon, since that book was engraved in characters called "reformed egyptian." that is to say, it was written in egyptian characters somewhat altered by the nephites in the course of time--such changes take place in all written languages. but the nephites also wrote, to a limited extent, at least (and it would most probably be in such cases as making a transcript of the ten commandments), in hebrew (see mormon ix, 32, 33). hence the importance of the newark tablet as an ancient nephite relic. 13. journal of discourses, vol. xiii., p. 131, the discourse was delivered april 10th, 1870, salt lake city. 14. journal of discourses, vol. xiii., p. 131. chapter xxxiii of the discovery of relics other than hebrew. i. _the cincinnati gold plate._ other discoveries of ancient american records, though evidently not of hebrew origin, should also be recorded, since they bear important testimony to the fact that the ancient americans did engrave records on metallic plates. one of these records was found in the state of ohio, the other in illinois. the first is the discovery of a gold plate with raised characters engraven upon it, near cincinnati, under the following circumstances: mr. benjamin e. styles of cincinnati, ohio, while excavating the earth for a cistern, in the year 1847, found, a few feet above high water mark on the ohio river, a gold plate. it was thrown out with the loose earth while excavating about nine feet beneath the surface. said plate is of fine gold, three or four inches in length, averaging about three-fourths of an inch in width, about one-eighth of an inch in thickness, with the edges scolloped. in the face of which was beautifully set another plate of the same material, and fastened together by two pins, running through both. this latter plate is full of ancient raised characters, beautifully engraved upon its surface; the whole exhibiting fine workmanship. the plate was examined by dr. wise, a very learned rabbi of the jewish synagogue in cincinnati, and editor of a hebrew paper there, who pronounced the characters to be mostly ancient egyptian. such was the description of the circumstances under which the discovery was made, and of the plate itself, by elder parley p. pratt, to whom mr. styles exhibited the plate, and related the circumstances of its discovery. elder pratt communicated the facts to the "mormon," published in new york, in a letter bearing date of january 1st, 1857. [1] a cut of the relic was afterwards made and published by drake and co., of st. louis, printers, and with it the following certificate was given: we do hereby certify that we did print from a gold plate, the above fac-simile, handed to us by mr. benjamin styles, which he said he found while digging for a cistern in cincinnati, ohio. no. 1 is a frame of gold containing a thin plate, no. 2, and appears to have been executed by a very superior workman. drake and co., printers, saint louis, missouri. [2] ii. _the kinderhook plates._ the illinois discovery is summarized as follows from the "quincy whig," a paper published in quincy, illinois: singular discovery. material for another mormon book. a young man by the name of wiley, a resident in kinderhook, pike county, went by himself and labored diligently one day in pursuit of a supposed treasure, by sinking a hole in the centre of a mound. finding it quite laborious, he invited others to assist him. a company of ten or twelve repaired to the mound and assisted in digging out the shaft commenced by wiley. after penetrating the mound about eleven feet, they came to a bed of limestone that had been subjected to the action of fire. they removed the stones, which were small and easy to handle, to the depth of two feet more, when they found six brass plates, secured and fastened together by two iron wires, but which were so decayed that they readily crumbled to dust upon being handled. the plates were so completely covered with rust as almost to obliterate the characters inscribed upon them, but, after undergoing a chemical process, the inscriptions were brought out plain and distinct. there were six plates, four inches in length, one inch and three-quarters wide at the top and two inches and three-quarters wide at the bottom, flaring out to points. there are four lines of characters or hieroglyphics on each. on one side of the plates are parallel lines running lengthways. by whom these plates were deposited there must ever remain a secret, unless some one skilled in deciphering hieroglyphics may be found to unravel the mystery. some pretend to say that smith, the mormon leader, has the ability to read them. if he has, he will confer a great favor on the public by removing the mystery which hangs over them. a person present when the plates were found remarked that it would go to prove the authenticity of the book of mormon, which it undoubtedly will. in the place where these plates were deposited were also found human bones in the last stage of decomposition. there were but a few bones found; and it is believed that it was but the burial place of a person or family of distinction in ages long gone by, and that these plates contain the history of the times, or of a people that existed far, far beyond the memory of the present race. but we will not conjecture anything about discovery, as it is one which the plates alone can reveal. the plates above alluded to were exhibited in this city last week, and are now, we understand, in nauvoo, subject to the inspection of the mormon prophet. the public curiosity is greatly excited; and if smith can decipher the hieroglyphics on the plates, he will do more towards throwing light on the early history of this continent than any man now living. [3] in a communication to the "times and seasons" (nauvoo, illinois), the following testimony concerning the discovery was given: on the 16th of april last, a respectable merchant, by the name of robert wiley, commenced digging in a large mound near this place: he excavated to the depth of ten feet and came to rock. about that time the rain began to fall, and he abandoned the work. on the 23rd, he and quite a number of the citizens, with myself, repaired to the mound; and after making ample opening, we found plenty of rock the most of which appeared as though it had been strongly burned; and after removing full two feet of said rock, we found plenty of charcoal and ashes; also human bones that appeared as though they had been burned; and near the encophalon a bundle was found that consisted of six plates of brass of a bell shape, each having a hole near the small end, and a ring through them all, and clasped with two clasps. the rings and clasps appeared to be iron very much oxydated. the plates appeared first to be copper, and had the appearance of being covered with characters. it was agreed by the company that i should cleanse the plates. accordingly i took them to my house washed them with soap and water and a woolen cloth, but, finding them not yet cleansed, i treated them with dilute sulphuric acid, which made them perfectly clean, on which it appeared that they were completely covered with hieroglyphics that none as yet have been able to read. wishing that the world might know the hidden things as fast as they come to light, i was induced to state the facts, hoping that you would give it an insertion in your excellent paper; we feel anxious to know the true meaning of the plates, and publishing the facts might lead to the true translation. they were found, i judged, more than twelve feet below the surface of the top of the mound. i am, most respectfully, a citizen of kinderhook. w. p. harris, m. d. we the citizens of kinderhook, whose names are annexed, do certify and declare that on the 23rd of april, 1843, while excavating a large mound in this vicinity, mr. r. wiley took from said mound six brass plates of a bell shape, covered with ancient characters. said plates were very much oxydated. the bands and rings on said plates mouldered into dust on a slight pressure. robert wiley, george deckenson, w. longnecker, g. w. f. ward, j. r. sharp, ira a. curtis, fayette grubb, w. p. harris, w. fugate. [4] since these plates were sent to nauvoo for the inspection of the prophet joseph, it will be of interest to know what view he took of them. the following occurs in his journal under date of monday, may 1st, 1843: i insert fac-simile of the six brass plates found near kinderhook, in pike county, illinois, on april 23, by mr. r. wiley and others, while excavating a large mound. they found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. the plates were found on the breast of the skeleton, and were covered on both sides with ancient characters. i have translated a portion of them, and find they contain the history of the person with whom they were found. he was a descendant of ham, through the loins of pharaoh, king of egypt, and that he received his kingdom from the ruler of heaven and earth. [5] it is proper here to call attention to the fact that the genuineness of this discovery of the kinderhook plates is questioned by some anti-mormon writers, among them professor william a. linn, in his late work, "the story of mormonism," where he says: but the true story of the kinderhook plates was disclosed by an affidavit made by w. fugate of mound station, brown county, illinois, before jay brown justice of the peace, on june 30, 1879. in this he stated that the plates were a humbug, gotten up by robert wiley, bridge whitton, and myself. whitton (who was a blacksmith) cut the plates out of some pieces of copper; wiley and i made the hieroglyphics by making impressions on beeswax and filling them with acid, and putting it on the plates. when they were finished, we put them together with rust made of nitric acid, old iron and lead, and bound them with a piece of hoop iron, covering them completely with rust. he describes the burial of the plates and the digging up, among the spectators of the latter being two mormon elders, marsh and sharp. sharp declared that the lord had directed them to witness the digging. the plates were borrowed and shown to smith, and were finally given to one professor mcdowell of st. louis, for his museum. [6] of this presentation of the matter it is only necessary to say that it is a little singular that mr. fugate alone out of the three said to be in collusion in perpetrating the fraud should disclose it, and that he should wait from 1843 to 1879--a period of thirty-six years--before doing so, when he and those said to be associated with him had such an excellent opportunity to expose the vain pretensions of the prophet-if fugate's tale be true? for while the statement in the text of the prophet's journal to the effect that the find was genuine, and that he had translated some of the characters and learned certain historical facts concerning the person with whose remains the plates were found, may not have been known at the time to the alleged conspirators to deceive him, still the editor of the _times and seasons_--john taylor, the close personal friend of the prophet--took the find seriously, and expressed at once explicit confidence in an editorial in the _times and seasons_, of may 1st, 1843, that the prophet could give a translation of the plates. and this attitude the church, continued to maintain; for in _the prophet_, (a mormon weekly periodical, published in new york) of the 15th of february, 1845, there was published a _fac-simile_ of the kinderhook plates, together with the _times and seasons_ editorial and all the above matter of the text. how easy to have covered joseph smith and his followers with ridicule by proclaiming the hoax as soon as they accepted the kinderhook plates as genuine! why was it not done? the fact that fugate's story was not told until thirty-six years after the event, and that he alone of all those who were connected with the event gives that version of it, is rather strong evidence that his story is the hoax, not the discovery of the plates, nor the engravings upon them. iii. _the tuccabatchey plates._ in further evidence that the native americans engraved records on metallic plates i quote the following from adair's "history of the north american indians." the passage is a footnote on the custom of the indians burying a dead person's treasures with him: in the tuccabatches on the tallapoose river, thirty miles above the allabahamah garrison are two brazen tables, and five of copper. they (the indians) esteem them so sacred as to keep them constantly in their holy of holies, without touching them in the least, only in the time of their compounded first-fruit offering, and annual expiation of sins; at which season, their magus carries one under his arm, ahead of the people, dancing round in sacred armor; next to him their head warrior carries another; and those warriors who choose it carry the rest after the manner of the high priest; all the other carry white canes with swan-feathers at the top. hearing accidentally of these important monuments of antiquity, and inquiring pretty much about them, i was certified of the truth of the report by four of the southern traders, at the most eminent indian trading house of all english america. one of the gentlemen informed me, that at my request he endeavored to get the liberty of viewing the aforesaid tables, but it could not possibly be obtained, only in the time of the yearly grand sacrifice, for fear of polluting their holy things, at which time gentlemen of curiosity may see them. old bracket, an indian, of perhaps one hundred years old, lives in that old beloved town, who gave the following description of them: the shape of the five copper plates: one is a foot and a half long and seven inches wide, the other four are shorter and narrower. the shape of the two brass plates was circular, about a foot and a half in diameter. he [bracket] said that he was told by his forefathers that those plates were given to them by the man we call god; that there had been many more of other shapes, some as long as he could stretch with both his arms, and some had writing upon them which are buried with particular men; and that they had instructions given with them, viz., they must only be handled by particular people, and those feasting [fasting?]; and no unclean woman must be suffered to come near them or the place, where they are deposited. he said none but his own town's people had any such plates given them, and that they were a different people from the creeks. he only remembered three more which were buried with three of his family and he was the only man of the family now left. he said, there were two copper plates under the king's cabin which laid there from the first settling of the town. this account was taken in the tuccabatchey square, 27th july, 1759, per will. bolsover. [7] the foregoing account of engraven records on gold and copper plates is important as evidence to the truth of the book of mormon only this far; the book of mormon repeatedly declares that such was the manner of keeping records among the nephites and the jaredites, mormon's abridgment of the larger nephite records being engraven in this manner on plates of gold. and the discoveries related above, all of which were unknown to joseph smith, prove that in ancient america records were so kept, and constitutes at least important incidental evidence to the truth of that part of the book of mormon statement. footnotes 1. mill. star, vol. xix., p. 103. 2. a fac-simile of the plate is to be found in mill. star, vol. xix., p. 632. 3. mill. star, vol. xxi., p. 44. 4. mill. star, vol. xxi., p. 44. 5. mill. star, vol. xxi., p. 40. 6. "the story of the mormons," linn, p. 87. 7. lord kingsborough's mexican antiquities, vol. viii., pp. 356, 358. chapter xxxiv external evidence--minor coincidences--race unity i. _central and western new york an ancient battle field._ according to the book of mormon the hill cumorah of the nephites--the ramah of the jaredites--must be regarded as a natural monument overlooking ancient and extensive battle fields. around it early in the sixth century b. c., the jaredites were destroyed. here, also, a thousand years later, at the close of the fourth century a. d., the nephites met with practical annihilation in a battle which, whether judged by the importance of the changes it wrought in the affairs of one of the world's continents, or the number slain, [1] ranks as one of the world's great battles. in view of these book of mormon facts one would naturally expect to find some evidences in this section of the country for such wonderful historical events. here one has a right to expect the evidences of military fortifications; for, though a thousand years had elapsed between the destruction of the nephites and the discovery of america by the europeans, still some military monuments would doubtless survive that length of time. fortunately we are not without kind of evidences that may be reasonably expected. we find such historical monuments described in the "american antiquities" of josiah priest, published in albany, new york. before quoting, however, i call attention to the fact that mr. priest regarded the fortifications and other evidences of great battles fought south of lake ontario as marking the struggle between the descendants of tartar races (our american indians, in his view) and scandinavians, whom he assumes had penetrated into middle new york during the first half of the tenth century a. d. of course, i am of the opinion that both the tartar theory of the origin of some of our american indians, and mr. priest's assumption that scandinavians had pushed their way into the interior of new york, are both improbable; but his theories do not vitiate the facts of which he is the compiler and witness; but these facts, i am sure, better fit the statements of the book of mormon than they do his speculations. the reader will therefore bear in mind that it is the facts of mr. priest that are of value to us, not his theories; and here are the facts: [2] there are the remains of one of those efforts of scandinavian defense, situated on a hill of singular form, on the great sandplain between the susquehannah and chemung rivers, near their junction. the hill is entirely isolated, about three-fourths of a mile in circumference, and more than one hundred feet high. it has been supposed to be artificial, and to belong to the ancient nations to which all works of this sort generally belong. in the surrounding plain are many deep holes, of twenty or thirty rods in circumference, and twenty feet deep--favoring a belief that from these the earth was scooped out, to form the hill with. it is four acres large on its top, and perfectly level, beautifully situated to overlook the country to a great distance, up and down both rivers; there is on its top the remains of a wall, formed of earth, stone and wood, which runs round the whole, exactly on the brow. the wood is decayed and turned to mould, yet it is traceable, and easily distinguished from the natural earth: within is a deep ditch or entrenchment, running around the whole summit. [3] from this it is evident that a war was once waged here; and were we to conjecture between whom, we should say between the indians and scandinavians, and that this fortification, so advantageously chosen, is of the same class of defensive works with those about onondaga, [4] auburn, [5] and the lakes ontario, cayuga, seneca, oneida [6] and erie. * * * * * * * in pompey, [onondaga county] [7] on lot no. 14, is the site of an ancient burying ground, upon which, when the country was first settled, was found timber growing, apparently of the second growth, judging from the old timber reduced to mould, lying round, which was one hundred years old, ascertained by counting the concentric grains. in one of these graves was found a glass bottle about the size of a common junk bottle, having a stopple in its nozzle, and in the bottle was a liquid of some sort, but was tasteless. but is it possible that the scandinavians could have had glass in their possession at so early a period as the year 950 and thereabout, so as to have brought it with them from europe when their first settlements were made in this country? we see no good reason why not, as glass had been known three hundred years in europe before the northern europeans are reputed to have found this country, the art of making glass having been discovered in a. d. 664. but in other parts of the world, glass had been known from time immemorial, even from the flood, as it has been found in the tower of babel [8] * * * * * * in the same grave with the bottle was found an iron hatchet, edged with steel. the eye, or place for the helve, was round, and extended or projected out, like the ancient swiss or german axe. on lot no. 9, in the same town, [pompey] was another aboriginal burying ground, covered with forest trees, as the other. in the same town, on lot no. 17, were found the remains of a blacksmith's forge; at this spot have been ploughed up crucibles, such as mineralogists use in refining metals. these axes are similar, and correspond in character with those found in the nitrous caves on the gasconade river, which empties into the missouri, as mentioned by professor beck's gazetteer of that country. in the same town [pompey] are the remains of two ancient forts or fortifications, with redoubts of a very extensive and formidable character. within the range of these works have been found pieces of cast iron, broken from some vessel of considerable thickness. these articles cannot well be ascribed to the era of the french war, as time enough since, then, till the region round about onondaga was commenced to be cultivated, had not elapsed to give the growth of timber found on the spot, of the age above noticed; and, added to this, it is said that the indians occupying that tract of country had no tradition of their authors. [9] * * * * * * the hatchets or iron axes found here were likely of the same origin with the pieces of cast iron. in ploughing the earth, digging wells, canals, or excavating for salt waters, about the lakes, new discoveries are frequently made, which as clearly show the operations of ancient civilization here, as the works of the present race would do, were they left to the operations of time for five or six hundred years; especially were this country totally to be overrun by the whole consolidated savage tribes of the west, exterminating both the worker and his works, as appears to have been done in ages past. in scipio, [10] on salmon creek, a mr. halsted has, from time to time during ten years past, ploughed up, on a certain extent of land on his farm, seven or eight hundred pounds of brass, which appeared to have once been formed into various implements, both of husbandry and war; helmets and working utensils mingled together. the finder of this brass, we are informed as he discovered it carried it to auburn, and sold it by the pound, where it was worked up, with as little curiosity attending as though it had been but an ordinary article of the country's produce: when, if it had been announced in some public manner, the finder would have doubtless been highly rewarded by some scientific individual or society, and preserved it in the cabinets of the antiquarian, as a relic of by-gone ages of the highest interest. on this field, where it was found, the forest timber was growing as abundantly, and had attained to as great age and size, as elsewhere in the heavy timbered country of the lakes. [11] * * * * * * in pompey, [12] onondago county, are the remains, or outlines, of a town, including more than 500 acres. it appeared protected by three circular or eliptical forts, eight miles distant from each other; placed in such relative positions as to form a triangle round about the town, at those distances. it is thought, from appearances, that this stronghold was stormed and taken on the line of the north side. in camillus, [13] in the same county, are the remains of two forts, one covering about three acres, on a very high hill; it had gateways, one opening to the east, and the other to the west, toward a spring, some rods from the works. its shape is eliptical; it has a wall, in some places ten feet high, with a deep ditch. not far from this is another, exactly like it, only half as large. there are many of these ancient works hereabouts; one in scipio, two near auburn, three near canandaigua, [14] and several between the seneca and cayuga lakes. [15] a number of such fortifications and burial places have been discovered in ridgeway, [16] on the southern shore of lake ontraio. there is evidence enough that long bloody wars were waged among the inhabitants. * * * * * * from the known ferocity of the ancient scandinavians, who with other europeans of ancient times we suppose to be the authors of the vast works about the region of onondaga, dreadful wars with infinite butcheries, must have crimsoned every hill and dale of this now happy country. [17] * * * * * * in the fourteenth township; fourth range of the holland company's lands in the state of new york, near the ridge road leading from buffalo to niagara falls [18] is an ancient fort, situated in a large swamp; it covers about five acres of ground; large trees are standing upon it. the earth which forms this fort was evidently brought from a distance, as the soil of the marsh is quite another kind, wet and miry, while the site of the fort is dry gravel and loam. the site of this fortification is singular, unless we suppose it to have been a last resort or hiding place from an enemy. the distance to the margin of the marsh is about half a mile, where large quantities of human bones have been found, on opening the earth, of an extraordinary size: the thigh bones, about two inches longer than a common sized man's; the jaw or chin bone will cover a large man's face; the skull bones are of an enormous thickness; the breast and hip bones are also very large. on being exposed to the air they soon moulder away, which denotes the great length of time since their interment. the disorderly manner in which these bones were found to lie, being crosswise, commixed and mingled with every trait of confusion, show them to have been deposited by a conquering enemy, and not by friends, who would have laid them, as the custom of all nations always has been, in a more deferential mode. there was no appearance of a bullet having been the instrument of their destruction, the evidence of which would have been broken limbs. smaller works of the same kind abound in the country about lake ontraio. [19] but the one of which we have just spoken is the most remarkable. * * * * * * north of the mountain, or great slope towards the lake, [ontraio], there are no remains of ancient works or tumuli, which strongly argues, that the mountain or ridgeway once was the southern boundary or shore of lake ontario; the waters having receded from three to seven miles from its ancient shore, nearly the whole length of the lake, occasioned by some strange convulsion in nature, [20] redeeming much of the lands of the west from the water that had covered it from the time of the deluge." [21] these described fortifications and burial mounds make it clear that central and western new york at some time have been the scenes of destructive battles; and the fact constitutes strong presumptive evidence of the statements of the book of mormon that great battles were fought there. the only thing which leads modern writers to ascribe a comparatively recent date to the wars whereof central and western new york was the battlefields is the discovery of glass, iron and brass within these fortifications. it is assumed that these metals and glass were unknown to the ancient americans, hence mr. priest sets forth the theory that the battles were fought between wild tribes of indians and scandinavians. instead of taking this view of the case, however, i shall rely in part upon the finding of these implements made of iron and brass as sustaining the statement of the book of mormon that the nephites were acquainted with and used these metals; but of this i shall have more to say later, when considering the objections urged against the book of mormon. meantime i merely call attention to the fact which here concerns me, namely, that central and western new york constitute the great battle fields described in the book of mormon as being the place where two nations met practical annihilation, the jaredites and nephites; and of which the military fortifications and monuments described by mr. priest are the silent witnesses. ii. _miscellaneous book of mormon historical incidents and nephite_ customs found in the native american traditions. besides what has already been set forth on the confirmation of nephite historical incidents in native american traditions and mythologies, there remains several other lamanite and nephite historical incidents and customs, mentioned in the book of mormon, that are preserved in the traditions of the native americans, and which ought to receive consideration here. _blood drinking._ one of the customs of the lamanites, in the matter of eating raw flesh and drinking the blood of animals, is mentioned in the book of enos, where a description is given of the barbarity of the lamanites as follows: and i bear record that the people of nephi did seek diligently to restore the lamanites unto the true faith in god. but our labors were vain; their hatred was fixed, and they were led by their evil nature that they became wild, and ferocious, and a bloodthirsty people; full of idolatry and filthiness: feeding upon beasts of prey; dwelling in tents, and wandering about in the wilderness with a short skin girdle about their loins and their heads shaven, and their skill was in the bow, and in the cimeter, and the axe. and many of them did eat nothing save it were raw meat. [22] jarom mentions substantially the same thing: and they were scattered upon much of the face of the land; and the lamanites also. and they were exceeding more numerous than were they of the nephites; and they loved murder and would drink the blood of beasts. [23] such the statement of the book of mormon. and now the native american tradition bearing on this from bancroft. speaking of the toltecs as an enlightened race of native americans, who are credited with the first introduction of agriculture in america, our author says: but even during this toltec period hunting tribes, both of nahua and other blood, were pursuing their game in the forests and mountains, especially in the northern region. despised by their more civilized, corn-eating brethren, they were known as barbarians, dogs, chichimecs, "suckers of blood," from the custom attributed to them of drinking blood and eating raw flesh. [24] iii. __human sacrifices. cannibalism.__ another statement in the book of mormon with reference to a lamanite custom concerning their treatment of prisoners taken in war is as follows. speaking of an invasion of the lamanites into nephite territory the book of mormon says: and they did also march forward against the city of teancum, and did drive the inhabitants forth out of her, and did take many prisoners both women and children, and did offer them up as sacrifices unto their idol gods. and it came to pass that in the three hundred and sixty and seventh years, [a. d.], the nephites being angry because the lamanites had scattered their women and their children, that they did go against the lamanites with exceeding great anger, insomuch that they did beat again the lamanites, and drive them out of their lands. [25] later, referring to a second invasion of the nephite lands, mormon also says: and when they had come the second time, the nephites were driven and slaughtered with an exceeding great slaughter; their women and their children were again sacrificed unto idols. [26] some years later, mormon, in an epistle to his son moroni, speaking of the awful depravity which characterized both nephites and lamanites, says of them: "they thirst after blood and revenge continually." [27] of the treatment of certain prisoners taken from one of the cities he also says: and the husbands and fathers of those women and children they have slain; and they feed the women upon the flesh of their husbands, and the children upon the flesh of their fathers; and no water, save a little, do they give unto them. [28] he describes how the nephites defiled the daughters of lamanite prisoners, and then continues: and after they had done this thing, they did murder them in a most cruel manner, torturing their bodies, even unto death; and after they have done this, they devour their flesh like unto wild beasts, because of the hardness of their hearts; and they do it for a token of bravery. [29] this, doubtless, was the beginning--in the later part of the fourth century a. d., "not early in the fourteenth century," as held by prescott [30]--of those horrible human sacrifices and acts of cannibalism found among the aztecs at the time of the spanish invasion of mexico, and which so shocked even the cruel spaniards. bancroft, in telling of the treatment of prisoners taken in war among the aztecs, describes an unequal battle for life that was sometimes accorded the male prisoners, and then adds: those who were too faint-hearted to attempt this hopless combat, had their hearts torn out at once, whilst the others were sacrificed only after having been subdued by the braves. the bleeding and quivering heart was held up to the sun and then thrown into a bowl, prepared for its reception. an assistant priest sucked the blood from the gash in the chest through a hollow cane, the end of which he elevated towards the sun, and then discharged its contents into a plume-bordered cup held by the captor of the prisoner just slain. this cup was carried round to all the idols in the temples and chapels, before whom another blood-filled tube was held up as if to give them a taste of the contents; this ceremony performed, the cup was left at the palace. the corpse was taken to the chapel where the captive had watched and there flayed, the flesh being consumed at a banquet as before. the skin was given to certain priests, or college youths, who went from house to house dressed in the ghastly garb, with the arms swinging, singing, dancing, and asking for contributions; those who refused to give anything received a stroke in the face from the dangling arm. [31] prescott, referring to the chief object of war among the aztecs, and the treatment of prisoners taken, says: the tutelary deity of the aztecs was the god of war. a great object of their military expeditions was, to gather hecatombs of captives for his altars. * * * * * * at the head of all, [i. e., all the aztec deities] stood the terrible huitzilopotchli. * * * * * * * this was the patron deity of the nation. his fantastic image was loaded with costly ornaments. his temples were the most stately and august of the public edifices; and his altars reeked with the blood of human hecatombs in every city of the empire. * * * * * the most loathsome part of the story--the manner in which the body of the sacrificed captive was disposed of--remains yet to be told. it was delivered to the warrior who had taken him in battle, and by him, after being dressed, was served up in an entertainment to his friends. this was not the coarse repast of famished cannibals, but a banquet teeming with delicious beverages and delicate viands, prepared with art, and attended by both sexes, who, as we shall see hereafter, conducted themselves with all the decorum of civilized life. surely, never were refinement and the extreme of barbarism brought so closely in contact with each other. [32] such are the depths of depravity to which a people may sink when once the spirit of god is withdrawn from them. it is not to excite reflections upon this condition of refined barbarism, however, that these quotations are made. i am interested here only in pointing out the fact that these revolting customs found among the native americans confirms the statement made in the book of mormon, that such horrible customs had their origin among their nephite and lamanite ancestors. iv. _burying the hatchet._ doubtless the native american custom of "burying the hatchet" (that is, in concluding a war, it is the native custom, as a testimony that hostilities have ceased, and as a sign of peace, to bury the war-hatchet or other weapons of war), had its origin in the following book of mormon incident: early in the first century b. c., a number of nephites, sons of king mosiah ii., succeeded in converting a number of lamanites to the christian religion; and such became their abhorrence of war, which aforetime had been one of their chief delights, that they entered into a covenant of peace and determined no more to shed the blood of their fellow men. in token of this covenant they buried their weapons of war, their leader saying: and now, my brethren, if our brethren seek to destroy us, behold, we will hide away our swords, yea, even we will bury them deep in the earth, that they may be kept bright. * * * * and now it came to pass that when the king had made an end of these sayings, and all the people were assembled together, they took their swords, and all the weapons which were used for the shedding of man's blood, and they did bury them up deep in the earth; and this they did, it being in their view a testimony to god, and also to men, that they never would use weapons again for shedding a man's blood. [33] this circumstance of burying weapons of war in token of peace is several times afterwards alluded to in the book of mormon. v. _hagoth's marine migrations preserved in native legend._ another historical event very apt to live in the native traditions is the first nephite migration in ships after their landing in the western hemisphere. this event took place in the latter half of the century immediately preceding the birth of christ. one hagoth, described in the book of mormon as "an exceedingly curious man," went forth and built a large ship on the borders of the land bountiful, by the land desolation, and launched it forth in the west sea, by the narrow neck which led into the land northward. and behold, there were many of the nephites who did enter therein and did sail forth with much provisions, and also many women and children; and they took their course northward. [34] subsequently other ships were built and the first returned, and migration by this method of travel was kept up for some time. finally two of the vessels conducting this migration by the way of the west sea, were lost; and the nephites supposed them to have been wrecked in the depths of the sea. [35] so marked a circumstance as this, i repeat, occurring as it did among a people that can not be considered as a sea-faring people, would be apt to live in the traditions of their descendants. such a tradition, i believe, exists. bancroft, speaking of a war of conquest waged by the miztec and zapotec kings against a people inhabiting the southern shores of tehuantepec, called the huaves, says: the huaves are said to have come from the south, from nicaragua, or peru, say some authors. the causes that led to their migrations are unknown; but the story goes that after coasting northward, and attempting to disembark at several places, they finally effected a landing at tehuantepec. here they found the mijes, the original possessors of the country; but these they drove out, or, as some say, mingled with them, and soon made themselves masters of the soil. * * * * * * * but the easy life they led in this beautiful and fertile region soon destroyed their ancient energy, and they subsequently fell an unresisting prey to the zapotec kings. [36] a tradition which locates the landing of a similar maritime expedition still further north is related by nadaillac. speaking of the "kitchen-middens" or shell-heaps found here and there on the pacific coast, and which our author takes as indicating the location of the former homes of numerous tribes, says: when the indians were questioned about them [the shell-heaps] they generally answered that they are very old, and are the work of people unknown to them or to their fathers. as an exception to this rule, however, the californians attributed a large shell heap formed of mussel shells and the bones of animals, on point st. george, near san francisco, to the hohgates, the name they give to seven mythical strangers who arrived in the country from the sea, and who were the first to build and live in houses. the hohgates killed deer, sea-lions, and seals; they collected the mussels which were very abundant on the neighboring rocks, and the refuse of their meals became piled up about their homes. one day when fishing, they saw a gigantic seal; they managed to drive a harpoon into it, but the wounded animal fled seaward, dragging the boat rapidly with it toward the fathomless abysses of the charekwin. at the moment when the hohgates were about to be engulfed in the depths, where those go who are to endure eternal cold, the rope broke the seal disappeared, and the boat was flung up into the air. since then the hohgates, changed into brilliant stars, return no more to earth, where the shell heaps remain as witness of their former residence. [37] the word "hohgates," i believe is but a variation of the word "hagoth," the name of the man who started these maritime expeditions, and it would be altogether in keeping with nephite customs [38] for those who sailed away in his vessels to be called "hagothites" or "hohgates." the vessel of this tradition may be one of those lost to the nephites, which finally found its way to the californian coast where its occupants landed with their ideas of nephite civilization, and lived as described in the tradition. one is tempted to smile at the childish ending of the tradition; but under it may not one see that it is but the legendary account of the fact that the vessel sailed away from the california shores and was lost, or, at least, was heard of no more by the natives of those shores. vi. _native american race unity._ the subject of american antiquities should not be closed without a brief reference, at least, to the unity of the american race. barring such migrations of other races to america as may have taken place since the fall of the nephites at cumorah, at the close of the fourth century a. d., and such as to a limited extent may have been going on in the extreme north via behring strait at an earlier date, the book of mormon requires substantial unity of race in the later native american people. that is to say, they ought to be of israelitish descent, a mixture of the tribes of ephraim, manasseh and judah--but chiefly, if not all, of hebrew descent; and even the jaredites were but a more ancient branch of the same stock. [39] on this subject, as upon all others pertaining to american antiquities and peoples, writers are divided; yet it is not difficult to marshal in support of race unity for native americans the very highest authority; and what is of most importance is the facts are beyond question behind their theory. citing the facts on which certain authors rely to establish the unity of the american race, bancroft says: it was obvious to the europeans when they first beheld the natives of america, that these were unlike the intellectual white-skinned race of europe, the barbarous blacks of africa, or any nation or people which they had hitherto encountered, yet were strikingly like each other. into whatsoever part of the newly discovered lands they penetrated, they found a people seemingly one in color, physiognomy, customs, and in mental and social traits. their vestiges of antiquity and their languages presented a coincidence which was generally observed by early travelers. hence physical and psychological comparisons are advanced to prove ethnological resemblances among all the peoples of america. * * * * * * morton and his confreres, the originators of the american homogeneity theory, even go so far as to claim for the american man an origin as indigenous as that of the fauna and flora. they classify all the tribes of america, excepting only the esquimaux who wandered over from asia, as the american race, and divided it into the american family and the toltecan family. blumenbach classifies the americans as a distinct species. the american mongolidae of dr. latham are divided into esquimaux and american indians. dr. morton perceives the same characteristic lineaments on the face of the fuegian and the mexican, and in tribes inhabiting the rocky mountains, the mississippi valley, and florida. the same osteological structure, swarthy color, straight hair, meagre beard, obliquely cornered eyes, prominent cheek bones, and thick lips, are common to them all. * * * * * * humboldt characterizes the nations of america as one race, by their straight glossy hair, thin beard, swarthy complexion and cranial formation. [40] dr. daniel g. brinton, professor of american archaeology and linguistics in the university of pennsylvania--than whom no higher authority upon the subject can be quoted--says: on the whole, the race is singularly uniform in its physical traits, and individuals taken from any part of the continent could easily be mistaken for inhabitants of numerous other parts. * * * * * * the culture of the native americans strongly attests the ethnic unity of the race. this applies equally to the ruins and relics of its vanished nations, as to the institutions of existing tribes. nowhere do we find any trace of foreign influence or instruction, nowhere any arts or social systems to explain which we must evoke the aid of teachers from the eastern hemisphere. * * * * american culture, wherever examined, presents a family likeness which the more careful observers of late years have taken pains to put in a strong light. this was accomplished for governmental institutions and domestic architecture by lewis h. morgan, for property rights and the laws of war by a. f. bandelier, for the social condition of mexico and peru by dr. gustav bruhl, and i may add for the myths and other expressions of the religious sentiment by myself. * * * the psychic identity of the americans is well illustrated in their languages. there are indeed indefinite discrepancies in their lexicography and in their surface marphology; but in their logical sub-structure, in what willhelm von humboldt called the "inner form," they are strikingly like. the points in which this is especially apparent are in the development of pronominal forms, in the abundance of generic particles, in the overweening preference for concepts of action (verbs) rather than concepts of existence (nouns), and in the consequent subordination of the latter to the former in the proposition. [41] following the same general line of thought nadaillac says: the indians, who were successively conquered by foreign invaders, spoke hundreds of different dialects. bancroft estimates that there were six hundred between alaska and panama. ameghino speaks of eight hundred in south america. most of these, however, are mere derivatives from a single mother tongue like the aymara and the guarani. we quote these figures for what they are worth. philology has no precise definition of what constitutes a language, and any one can add to or deduct from the numbers given according to the point of view from which he considers the matter. as an illustration of this, it may be mentioned that some philologists estimate the languages of north america at no less than thirteen hundred, whilst squier would reduce those of both continents to four hundred. these dialects present a complete disparity in their vocabulary side by side with great similarity of structure. "in america," says humboldt, "from the country of the esquimaux to the banks of the orinoco, and thence to the frozen shores of the straits of magellan, languages differing entirely in their derivation have, if we may use the expression, the same physiognomy. striking analogies in grammatical construction have been recognized, not only in the more perfect languages, such as those of the incas, the aymara, the guarani, and the mexicans, but also in languages which are extremely crude. dialects, the roots of which do not resemble each other more than the roots of the slavonian and biscayan, show resemblances in structure similar to those which are found between the sanscrit, the persian, the greek, and the germanic languages." [42] the fact that the different dialects, or languages, as some call them, "are mere derivatives from a single mother tongue," argues strongly, of course, for ultimate race unity. the following summary of evidences on the substantial unity of race in american peoples is from marcus wilson, and will be found valuable: nor indeed is there any proof that the semi-civilized inhabitants of mexico, yucatan, and central america, were a race different from the more savage tribes by which they were surrounded; but, on the contrary, there is much evidence in favor of their common origin, and in proof that the present tribes, or at least many of them, are but the dismembered fragments of former nations. the present natives of yucatan and central america, after a remove of only three centuries from their more civilized ancestors, present no diversities, in their natural capacities, to distinguish them from the race of the common indian. and if the mexicans and the peruvians could have arisen from the savage state, it is not impossible that the present rude tribes may have remained in it; or, if the latter were once more civilized than at present, as they have relapsed into barbarism, so others may have done. the anatomical structure of the skeletons found within the ancient mounds of the united states, does not differ more from that of the present indians than tribes of the latter, admitted to be of the same race, differ from each other. in the physical appearance of all the american aborigines, embracing the semi-civilized mexicans, the peruvians, and the wandering savage tribes, there is a striking uniformity; nor can any distinction of races here be made. in their languages there is a general unity of structure, and a great similarity in grammatical forms, which prove their common origin; while the great diversity in the words of the different languages, shows the great antiquity of the period of peopling america. in the generally uniform character of their religious opinions and rites, we discover original unity and an identity of origin; while the diversities here found, likewise indicate the very early period of the separation and dispersion of the tribes. throughout most of the american tribes have been found traces of the pictorial delineations, and hieroglyphical symbols, by which the mexicans and the peruvians communicated ideas, and preserved the memory of events. the mythological traditions of the savage tribes, and the semi-civilized nations, have general features of resemblance--generally implying a migration from some other country--containing distinct allusions to a deluge--and attributing their knowledge of the arts to some fabulous teacher in remote ages. throughout nearly the whole continent, the dead were buried in a sitting posture; the smoking of tobacco was a prevalent custom, and the calumet, or pipe of peace, was everywhere deemed sacred. and, in fine, the numerous and striking analogies between the barbarous and the cultivated tribes, are sufficient to justify the belief in their primitive relationship and common origin. * * * * * * with regard to the opinion entertained by some, that colonies from different european nations, and at different times, have been established here, we remark, [43] that, if so, no distinctive traces of them have ever been discovered; and there is a uniformity in the physical appearance of all the american tribes, which forbids the supposition of a mingling of different races. [44] the well established fact, of race unity, is one more evidence for the truth of the book of mormon to be added to that cumulative mass of evidence we are here compiling, since unity of race is what the book of mormon requires for the peoples of america. vii. _did the book of mormon antedate works in english on american_ antiquities, accessible to joseph smith and his associates. in the presence of so many resemblances between native american traditions and book of mormon historical incidents and nephite customs, i can understand how the question naturally arises in some minds whether the ancient historical incidents, and the customs of american peoples--purported to be recorded in the book of mormon,--whence the traditions come, or is it from the native american traditions that the alleged historical incidents and customs of the book of mormon come. that is to say, was it possible for joseph smith or those associated with him in bringing forth the book of mormon to have possessed such a knowledge of american antiquities and traditions that they could make their book's alleged historical incidents, and the customs of its peoples, conform to the antiquities and traditions of the native americans? the question may appear foolish to those acquainted with the character and environment of the prophet; but to those not acquainted with him or his environment the question may be of some force, and for that reason it is considered here. in the first place, then, it must be remembered how great the task would be to become sufficiently acquainted with american antiquities and traditions to make the book of mormon story and the alleged customs of its people agree with the antiquities and traditions of the american natives, in the striking manner in which we have found them to agree. in the second place the youthfulness of the prophet must be taken into account--he was but twenty-five years of age when the book of mormon was published, and it is the concensus of opinion on the part of all those competent to speak upon the subject, that he was not a student of books. but what is most important of all, and what settles the question on this point (whether joseph smith, solomon spaulding, or sidney rigdon be regarded as the author) is the fact that the means through which to obtain the necessary knowledge of american antiquities, the body of literature in english now at one's command on the subject, was not then (1823-1830) in existence. the spanish and native american writers previous to 1830 may be dismissed from consideration at once, since their works could not be available to joseph smith and his associates because written in a language unknown to them, and such fragmentary translations of them as existed were so rare as to be inaccessible to men of western new york and ohio. about the only works to which joseph smith could possibly have had access before the publication of the book of mormon would have been: first, the publications of the "american antiquarian society, translations and collections," published in the "archaeoligia americana," worcester, massachusetts, 1820; but this information was so fragmentary in character that it could not possibly have supplied the historical incidents of the book of mormon, or the customs of its peoples, even could it be proven that joseph smith had been familiar with that collection. second, the little work of ethan smith, published in vermont--second edition 1825--in which the author holds the native american indian tribes to be descendants of the ten lost tribes of israel. in fact his work bears the title, "view of the hebrews; or the tribes of israel in america." third, "the history of the american indians," by james adair, published in england, 1775. mr. adair confines the scope of his work to the north american indians. fourth. the translation of some parts of humboldt's works on new spain, published first in america and england between the years 1806 and 1809, and later black's enlarged translation of them in new york, 1811. these are the only works, so far as i can ascertain, that could at all be accessible to joseph smith or any of his associates; and there is no evidence that the prophet or his associates ever saw any one of them. moreover, notwithstanding some of these writers advance the theory that the native americans are descendants of the ten lost tribes of israel, and their books contain fragmentary and disconnected information concerning american antiquities--no one acquainted with these works could possibly regard them as being the source whence book of mormon incidents or customs of book of mormon peoples were drawn, a fact which will be more apparent after we have considered--as we shall later consider--the originality of the book of mormon. since, therefore, from the very nature of all the circumstances surrounding the coming forth of the book of mormon, neither joseph smith nor his associates could possibly have become acquainted with the location of the chief centers of ancient american civilizations, nor with native american traditions and customs, it must be evident that book of mormon historical incidents and the customs of book of mormon peoples were not derived from works on american antiquities and traditions. viii. _the value of the evidence supplied by american antiquities_ the evidence i have to offer from american antiquities is now before the reader. not all the evidence that could be massed upon the subject, but all that my space in this work will permit me to present. i do not claim that the evidence is either as full or perfect as one could wish it to be, nor that it is free from what some will regard as serious difficulties; but this much i feel can be insisted upon: the evidence establishes the fact of the existence of ancient civilizations in america; that the said civilizations are successive; that their monuments, overlay each other, and are confused by a subsequent period of barbarism; that the monuments of the chief centers of american civilizations are found where the book of mormon requires them to be located; that the traditions of the native americans concerning ancient bible facts, such as relate to the creation, the flood, the tower of babel, and the dispersion of mankind, etc., sustain the likelihood of the forefathers of our american aborigines, in very ancient times, being cognizant of such facts either by personal contact with them, or by having a knowledge of them through the hebrew scriptures, or perhaps through both means. all this is in harmony with what the book of mormon makes known concerning the jaredite and nephite peoples; for the forefathers of the former people were in personal contact with the building of babel, the confusion of languages and the dispersion of mankind; while the nephites had knowledge of these and many other ancient historical facts through the hebrew scriptures which they brought with them to america. the evidences presented also disclose the fact that the native american traditions preserve the leading historical events of the book of mormon. that is, the facts of the jaredite and nephite migrations; of the intercontinental movements of book of mormon peoples; of the advent and character of messiah, and his ministrations among the people; of the signs of his birth and of his death; of the fact of the hebrew origin and unity of the race. all these facts so strong in the support of the claims of the book of mormon--whatever else of confusion may exist in american antiquities--i feel sure can not be moved. it should be remembered, in this connection, that it is not insisted upon in these pages that the evidences which american antiquities afford are absolute proofs of the claims of the book of mormon. i go no further than to say there is a tendency of external proof in them; and when this tendency of proof is united with the positive, direct external testimony which god has provided in those witnesses that he himself has ordained to establish the truth of the book of mormon, the three witnesses and the eight, this tendency of proof becomes very strong, and is worthy of most serious attention on the part of those who would investigate the claims of this american volume of scripture. footnotes 1. there were slain of the nephites alone 230,000; see mosiah vi: 10-15. 2. i quote from the 1838 edition. mr. josiah priest's work, "american antiquities," first edition, was published a. d. 1833, three years after the publication of the book of mormon. see charles tompson's "evidence and proof of the book of mormon," also i. woodbridge riley's "founder of mormonism," page 126, where in foot note 32 he says of priest's work: "the first edition appeared in 1833, two other editions followed in that year." 3. the hill here described near the junction of the susquehannah and chemung river is about ninety-five miles in a direct line southeast of cumorah. 4. onondaga, about fifty-five miles due east of cumorah. 5. auburn, thirty miles east of cumorah. 6. the lakes cayuga, seneca and oneida, as is well known, lie a little to the south and east of cumorah. ontraio is a short distance to the north and erie to the west. 7. sixty miles east of cumorah. 8. from this showing, then, there can be no objection to saying that the glass vessel was of jaredite origin. in describing how the brother of jared melted from the rock sixteen small stones it is said they were white and clear "even as transparent glass" of which the late orson pratt in a foot note says: "from this it is evident that the art of making glass was known at that early period." ether iii: 1, and note "a." 9. the absence of traditions among the natives concerning these monuments rather inclines one to the belief that they must have been earlier than any possible scandinavian occupancy of the country. 10. scipio in cayuga country, about forty-five miles east of cumorah. 11. american antiquities, pp. 259, 260, 261, 262. 12. pompey between sixty and seventy miles east of cumorah. 13. less than fifty miles east of cumorah. 14. canandaigua, some ten or twelve miles south of cumorah. 15. both bodies of water but a short distance from cumorah. 16. less than seventy miles northwest from cumorah. 17. the desperate ferocity of nephite and lamanite as described in the book of mormon is as good and even better explanation of the "infinite butcheries" here alluded to. see this volume, pp. 74-76, for description of this ferocity. 18. less than one hundred miles due west from cumorah. 19. the southern shore of lake ontario runs due east and west about ten to twelve miles north of cumorah for a distance of one hundred miles. 20. was this convulsion in nature which changed the shore along lake ontraio connected with those mighty cataclysms which shook the continent during the crucifixion of messiah? 21. american antiquities, josiah priest, pp. 324, 327, 328. 22. enos i: 20. 23. jarom i: 6. 24. native races, bancroft, vol. ii., p. 344. 25. mormon iv: 14, 15. 26. mormon iv: 21. 27. moroni ix: 5. 28. moroni ix: 8. 29. moroni ix: 10. 30. conquest of mexico, vol. i., p. 73. 31. native races, vol. ii., pp. 310, 311. 32. conquest of mexico, prescott, vol. i., pp. 54, 63, 75, 76. 33. alma xxiv: 16-18. 34. alma lxiii: 5, 6. 35. alma lxiii: 8. 36. native races, vol. v., pp. 529, 530. 37. pre-historic america, pp. 64, 65. 38. those who followed nephi were called nephites; those who followed laman, lamanites; zoram, zoramites, the people of jared, jaredites; and so on throughout the book of mormon. 39. see vol. i., pp. 167, 168 and note. 40. bancroft, native races, vol. i., pp. 20-21. 41. the american race, daniel g. brinton, pp. 41, 43, 44, 45, 55, 56. 42. pre-historic america, pp. 5, 6. 43. the remark of mr. wilson against the probability of colonies from different european nations at different times having established colonies in america may raise the question for a moment, "is not such a contention against the book of mormon theory of the origin of american peoples, since that book distinctly accounts for the peopling of america by migration of colonies, from the eastern hemisphere?" the seeming difficulty is overcome at once when it is remembered that the several colonies of the book of mormon migrations are all of one race. lehi's colony was made up of two families and the man zoram, servant of laban. lehi, it is well know, was an israelite of the tribe of manasseh; ishmael, the head of the other family, was an israelite of the tribe of ephraim. zoram was an israelite, but his tribe is unknown. mulek's colony were undoubtedly jews. so that from the repeopling of america after the destruction of the jaredites early in the sixth century b. c.--so far as book of mormon migrations are concerned--the colonies were all of one race. and we have also seen that even the jaredites were an earlier branch of the same race. 44. history of the united states (marcus wilson) book i chapter iii. chapter xxxv external evidences (continued.)--evidence of the bible. i. _the place of the patriarch joseph in israel.--the promises to him_ and his seed. it is no part of my purpose to deal at length with any argument that may be based upon bible evidences to the truth of the book of mormon. that field is already occupied by others. indeed from the commencement it has been one of the chief sources drawn upon by the elders of the church in proof of the claims of the book of mormon. [1] i shall treat that evidence, however, in merely an incidental way, and as deriving its importance chiefly from the circumstances of its blending in with the enlarged and general scheme of things pertaining to israel, and the work of messiah brought to light by the book of mormon. in pursuance of this treatment i call attention to the blessing of jacob upon the head of his grand sons, ephraim and manasseh. it should be remembered that to joseph, the son of jacob, a double portion of honor was granted in israel. while no tribe is especially called by his name, yet two tribes are his through his sons, viz., the tribe of ephraim and the tribe of manasseh. this came about in the following manner: reuben, the first born of jacob, defiled his father's wife, bilhah. for which awful crime he lost his place as a prince in the house of israel, which place was given indirectly to joseph. why i say indirectly, is because ephraim, joseph's younger son, was the one who received the blessing of the first born, and was placed as the first of the tribes of israel. it is for this reason that the lord was wont to say, "i am a father to israel, and ephraim is my first born." [2] in proof of the things here set forth i quote the following: now the sons of reuben, the first born of israel, (for he was the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of joseph, the son of israel: and the genealogy is not to be reckoned after the birthright. for judah prevailed above his brethren, and of him came the chief ruler, but the birthright was joseph's. [3] that is, not after the natural birthright, but after the birthright appointment made by the patriarch jacob to ephraim. ephraim, then, will take the place of reuben--the place of the firstborn. but there was also a tribe of manasseh in israel, as well as of ephraim, and thus was a double portion given unto joseph in that from him are two tribes in israel. and now as to further blessings conferred upon joseph and his sons. when jacob and his son joseph were restored to each other in egypt, the old patriarch rejoiced to see the two sons of joseph, ephraim and manasseh--and now the bible narrative: and joseph brought them out from between his knees, and he bowed himself with his face to the earth. and joseph took them both, ephraim in his right hand toward israel's left hand, and manasseh in his left hand towards israel's right hand, and brought them near unto him. and israel stretched out his right hand, and laid it upon ephraim's head, who was the younger, and his left hand upon manasseh's head, guiding his hands wittingly; for manasseh was the firstborn. and he blessed joseph, and said, god, before whom my fathers abraham and isaac did walk, the god which fed me all my life long unto this day, the angel which redeemed me from all evil, bless the lads and let my name be named on them, and the name of my fathers abraham and isaac; and let them grow into a multitude in the midst of the earth. and when joseph saw that his father laid his right hand upon the head of ephraim, it displeased him; and he held up his father's hand, to remove it from ephraim's head unto manasseh's head. and joseph said unto his father, not so, my father; for this is the firstborn; put thy right hand upon his head. and his father refused, and said, i know it, my son, i know it; he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations. and he blessed them that day, saying, in thee shall israel bless, saying, god make thee as ephraim and as manasseh: and he set ephraim before manasseh. [4] again when the patriarch jacob gave his final blessing to his sons, of joseph he said: joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: the archers have sorely grieved him, and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mightily god of jacob; (from thence is the shepherd, the stone of israel): even by the god of thy father, who shall help thee; and by the almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb; the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bounds of the everlasting hills: they shall be on the head of joseph, and on the crown of the head of him that was separate from his brethren. [5] moses also seems to have been impressed with the idea that joseph was to receive a portion above his brethren; for in blessing the tribes of israel, when coming to joseph, he said: blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth and fullness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of joseph, and upon the top of the head of him that was separated from his brethren. his glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of ephraim, and they are the thousands of manasseh. [6] a comparison of the blessings of the other tribes with the blessings of joseph's will convince him who makes it how much greater are to be the blessings of joseph than those of his brethren, especially in respect of the extent and the fruitfulness of the lands that his descendants shall occupy. furthermore, in view of all that is said in these prophetic utterances, there can be no question but what the descendants of joseph, the tribes of ephraim and manasseh, are to be very prominent in the affairs of israel and take an important part in god's great drama in which he will work out the restoration of his people, israel, and the redemption of the world. summarizing these prophetic blessings we may say, that to the tribe of ephraim is given the place and honor of the first born in israel; that to him pertains the "pushing of the people together"--ephraim's part in the gathering of israel in the last days; that the seed of manasseh is to become a great people, while ephraim is to become a multitude of nations--greater than manasseh, as is becoming to the tribe of the first born--"they are the ten thousands of ephraim, and they are the thousands of manasseh;" that the land possessed by joseph's posterity is to be peculiarly great and fruitful, blessed with the precious things of heaven, with the precious fruits brought forth by the sun, for the chief things of the ancient mountains, for the precious things of the lasting hills, and for the precious things of the earth and the fullness thereof; that joseph is as a fruitful bough whose branches run over the wall (i. e., his possessions extend in some way beyond the recognized boundaries of israel's palestine inheritance); that joseph's arms and hands shall be made strong by the hands of the mighty god of jacob; that the god of israel shall help joseph and bless him with the blessings of heaven above, of the deep, of the breasts, and of the womb (i. e., he shall be blessed in his posterity); that the blessings of jacob had prevailed above the blessings of his progenitors, "unto the utmost bounds of the everlasting hills," (perhaps a greater territorial inheritance); that these blessings of jacob which had "prevailed" above (i. e., exceeded) the blessings of his progenitors, should be realized by joseph. these are the promises of god to joseph. but where are the evidences either from the bible history or from secular history that the descendants of joseph have ever attained to the fulfillment of these very gracious and very remarkable promises? as a matter of fact are not joseph's tribes and descendants practically lost in israel, so far as any knowledge is obtainable from the bible, or other hebrew literature, or general history? the tribe of judah became the dominating power in the history of israel in palestine, and is the only tribe in israel that has retained any distinctive existence in modern times. what, then, have the promises of god to joseph, uttered by jacob, in his inspired patriarchal blessings, and solemnly repeated by the great prophet moses, failed of their fulfillment? if not, where is the evidence of their fulfillment? it is not to be found unless men turn to and receive it from joseph's record, the book of mormon. but the book of mormon once accepted--a book that is a history, in the main, of the descendants of joseph, [7] behold what a fulfilment of the prophetic blessings upon joseph's seed is there revealed! here in america joseph's descendants indeed became a multitude of nations; here, indeed, they possessed a land blessed with the precious things of heaven, for through nephite prophets was made known the mind and will of god, the coming of messiah, and the redemption of man that should be wrought out by him; nay, the son of god, in person, came in his glorious resurrected state and taught them at first hand and face to face the great things concerning man's salvation; inspired apostles took up the same great theme and for centuries held a great people closely to the path of both truth and righteousness, until the harvest of souls in america exceeded such harvests among any other people whatsoever. in america joseph's descendants indeed possessed a land noted for the precious fruits brought forth by the sun, and for the chief things of the ancient mountains, and for the precious things of the lasting hills--the gold, the silver, the iron, the coal fields, the oil fields, and all things else of which the mountains and hills of america yield their rich store; a land noted for the precious things of the earth and the fullness thereof--a land embracing all the climates from earth's torrid equatorial regions, thence shading off both toward the north and the south through temperate climates into the frigid zones; a land of wonderous wealth in fertile plains and valleys, and extensive forest tracts; a land that produces all vegetables and fruits and fiberous growths essential to the feeding and clothing of man; a land whose grandeur and very beauty holds the senses entranced with its magnificence; a land sufficient for empires surrounded by fruitful seas; a land consecrated to free institutions and to righteousness--in a word, _the land of joseph_. by the descendants of joseph migrating to this land, joseph is truly a fruitful bough, even a fruitful bough by a well whose branches run over the wall; and while his descendants in this land had their varied fortunes, dark days in which sin, both individual and national, made dark their annals, still they had also remarkable periods of righteousness, during which periods there were added many names to the world's great list of warriors, statesmen and prophets, that deserve to be remembered with the world's greatest and best characters. of warriors, such names as alma, [8] moroni, the hero of the nephite republic [9] (100 b. c. 56 b. c.), mormon, helaman, teancum; and though engaged in a bad cause, amlici and amalickiah, and many others among the lamanites. of statesmen such names as the first nephi, king benjamin, mosiah ii, alma the younger, nephihah, and pahoran. of the prophets, lehi, the first nephi, jacob, mosiah i, abinadi, ammon, the son of mosiah, alma the elder, also alma the younger, samuel, the lamanite, nephi, the son of helaman (last half of the century preceding the christian era), nephi, the chief of messiah's apostles, mormon, the author of the abridged record known as the book of mormon, moroni, the son of mormon, and others. joseph's descendants in america established and maintained for a thousand years what may be properly called a christian civilization; for, instructed by their prophets during the six hundred years that they occupied the land of america, preceding the coming of messiah, they believed implicitly in the christ that was to come, and looked forward to the redemption of the human race through his atonement, holding the reasonable view that there was as much virtue in looking forward to the atonement of christ and accepting in their faith his redeeming power, as looking back upon it would have after it had become an accomplished fact [10] for four centuries following the advent of christ the nephites had, of course, the evidence of his appearing among them and his personal instructions in the gospel, which affected the character of their civilization. during the time range mentioned, kingdoms, republics and christian ecclesiastical governments obtained. such science and arts as might naturally develop from a colony of enlightened hebrews migrating from palestine to america six hundred years b. c., flourished; and the ruined monuments of civilization seen in america were reared in part by their hands; the extent of these monuments of civilization, and the degree of civilization they represent are questions that have already been considered. [11] the book of mormon is also big with the promise of future events concerning the redemption and glorification of the descendants of joseph in this promised land of america--the land of joseph, for so it is declared to be by the lord jesus himself. addressing the twelve disciples whom he had called to the ministry in the western world he said: ye are my disciples; and ye are a light unto this people, who are a remnant of the house of joseph. and behold, this is the land of your inheritance; and the father hath given it unto you. [12] the book of mormon makes known the fact that upon this land of joseph is to be founded a great city called zion, or a new jerusalem. the risen messiah, while still teaching the gospel in person to the nephites, and speaking upon this subject, said: and it shall come to pass that i will establish my people, o house of israel. and behold, this people will i establish in this land, [referring to the continents of america], unto the fulfilling of the covenant which i made with your father jacob; and it shall be a new jerusalem. and the powers of heaven shall be in the midst of this people; yea, even i will be in the midst of you. [13] continuing his discourse he said: for it shall come to pass, saith the father, that at that day whosoever will not repent and come unto my beloved son, them will i cut off from among my people, o house of israel; and i will execute vengeance and fury upon them, even as upon the heathen, such as they have not heard. but if they repent, and hearken unto my words, they shall come in unto the covenant, and be numbered among this the remnant of jacob, unto whom i have given this land for their inheritance, and they shall assist my people, the remnant of jacob, and also, as many of the house of israel as shall come, that they may build a city, which shall be called the new jerusalem; and then shall they assist my people that they may be gathered in, who are scattered upon all the face of the land, in unto the new jerusalem. and then shall the power of heaven come down among them; and i will also be in their midst. [14] moroni, however, is still more explicit. he represents that the jaredite prophet ether saw the days of christ, and he spake concerning a new jerusalem upon the land of america. and he spake also concerning the house of israel, and the jerusalem from whence lehi should come; after it should be destroyed, it should be built up again a holy city unto the lord, wherefore it could not be a new jerusalem, for it had been in a time of old, but it should be built up again, and become a holy city of the lord; and it should be built unto the house of israel; and that a new jerusalem should be built up upon this land, unto the remnant of the seed of joseph, for which things there has been a type; for as joseph brought his father down into the land of egypt, even so he died there; wherefore the lord brought a remnant of the seed of joseph out of the land of jerusalem, that he might be merciful unto the seed of joseph, that they should perish not, even as he was merciful unto the father of joseph, that he should perish not; wherefore the remnant of the house of joseph shall be built upon this land; and it shall be a land of their inheritance; and they shall build up a holy city unto the lord, like unto the jerusalem of old; and they shall no more be confounded, until the end come, when the earth shall pass away. [15] the continents of america, then, according to this passage, are the inheritance of joseph, and here a holy city is to be built unto the lord that shall be the capital of the western world, a new jerusalem--zion. this city is to be founded and glorified by the multitudinous descendants of joseph, who will be gathered into the land, and also those who will unite with them in righteousness--in so great a work--especially the gentile races; and together they shall be established in peaceful possession of the land to the end of the world. the exaltation and glory of this predicted future empire for the descendants of joseph and the gentile races--the grandeur of its civilization and the security of its righteousness; the brilliancy of its achievements; the excellence of its physical comforts and the beauty and simplicity of both its individual and community life, may not yet be apprehended, though they may be partly seen in the light of modern civilized life; sufficiently seen by aid of that light to establish confidence that realization will outrun the dreams of the ancient prophets, all glorious as they seem. the book of mormon throughout is true to this josephic idea; it is impregnated with it. joseph is the central figure throughout. his spirit runs through the whole scheme of the book. we learn from the book of mormon of a great seer that is to arise from among the descendants of this patriarch joseph, to bring forth the word of the lord to them, a thing quite in keeping with the important part to be taken by joseph and his seed in the affairs of the western world in the last days. the matter is mentioned by lehi in connection with a blessing he was giving his own son joseph, born to him while in the wilderness, enroute from palestine to america: and now, joseph, my last born, whom i have brought out of the wilderness of mine afflictions, may the lord bless thee forever, for thy seed shall not utterly be destroyed. for behold, thou art the fruit of my loins; and i am a descendant of joseph, who was carried captive into egypt. and great were the covenants of the lord, which he made unto joseph; wherefore, joseph truly saw our day. and he obtained a promise of the lord, that out of the fruit of his loins, the lord god would raise up a righteous branch unto the house of israel; not the messiah, but a branch which was to be broken off; nevertheless to be remembered in the covenants of the lord, that the messiah should be made manifest unto them in the latter days, in the spirit of power, unto the bringing of them out of darkness unto light; yea, out of hidden darkness and out of captivity unto freedom. for joseph truly testified, saying: a seer shall the lord my god raise up, who shall be a choice seer unto the fruit of my loins. yea, joseph truly said, thus saith the lord unto me: a choice seer will i raise up out of the fruit of thy loins; and he shall be esteemed highly among the fruit of thy loins. and unto him will i give commandment, that he shall do a work for the fruit of thy loins, his brethren, which shall be of great worth unto them, even to the bringing of them to the knowledge of the covenants which i have made with thy fathers. and i will give unto him a commandment, that he shall do none other work, save the work which i shall command him. and i will make him great in mine eyes; for he shall do my work. and he shall be great like unto moses, whom i have said i would raise up unto you, to deliver my people, o house of israel. and moses will i raise up out of the fruit of thy loins; and unto him will i give power to bring forth my word unto the seed of thy loins; and not to the bringing forth my word only, saith the lord, but to the convincing them of my word, which shall have already gone forth among them. wherefore, the fruit of thy loins shall write; and the fruit of the loins of judah shall write; and that which shall be written by the fruit of thy loins, and also that which shall be written by the fruit of the loins of judah, shall grow together, unto the confounding of false doctrines, and laying down of contentions, and establishing peace among the fruit of thy loins, and bringing them to the knowledge of their fathers in the latter days; and also to the knowledge of my covenants, saith the lord. and out of weakness he shall be made strong, in that day when my work shall commence among all my people, unto the restoring thee, o house of israel, saith the lord. and thus prophesied joseph, saying: behold, that seer will the lord bless; and they, that seek to destroy him, shall be confounded; for this promise, which i have obtained of the lord, of the fruit of my loins, shall be fulfilled. behold, i am sure of the fulfilling of this promise. and his name shall be called after me; and it shall be after the name of his father. and he shall be like unto me; for the things which the lord shall bring forth by his hand, by the power of the lord shall bring forth my people unto salvation. [16] the reader will observe that this ancient prophecy is fulfilled in the person of the prophet joseph smith, who, both in his name, his character and his work, meets completely the terms of the prophecy. [17] one other matter in connection with the patriarch joseph i would mention, insignificant perhaps in comparison of the greater things we have been considering, yet really important for that it is made up of those details so apt to be overlooked by an imposter who would attempt to palm off upon the world, as a revelation, such a work as the book of mormon. it will be remembered that after lehi's colony had journeyed some days in the wilderness, the prophet-leader sent his sons back to jerusalem to obtain a copy of the hebrew scriptures, and the genealogies of his fathers. this copy of the scriptures and genealogies the sons of lehi obtained from one laban, a man evidently of some considerable influence in jerusalem. this record was written in egyptian characters. and now to the point where these facts touch the josephic idea of the book of mormon. joseph, it must be remembered, attained the position of a prince in egypt, when that nation was doubtless the first political power of the world, and in the kingdom was made second only to the pharaoh himself, so that he was a man of very high dignity, a fact not likely to be forgotten by his posterity. he unquestionably was deeply learned in all things egyptian, including the written language, most likely that form of it called the hieratic,--which, as well as the old hieroglyphics, was used in the egyptian sacerdotal style of writing. i think i am justified in the conclusion that joseph was learned in this writing since he took to wife asenath, daughter of the high priest of heliopolis, or on, and thus became closely associated with, if not actually identified with, the priestly caste of egypt. the deeply religious character of the patriarch and of his race would also naturally interest him in the religious lore of so profoundly a religious country as egypt. is it not possible that these facts would be an incentive to his posterity to keep alive among them this egyptian learning of their great ancestor? to joseph, be it remembered, was given the birthright in israel, through ephraim. laban, of whom the sons of lehi obtained the egyptian records, was a descendant of joseph, [18] doubtless in line of the elder sons since he kept the genealogies and also this egyptian copy of the holy writings. lehi was an egyptian scholar [19] and was enabled to read this version of the hebrew scriptures and his genealogy recorded in egyptian characters. this egyptian record became the foundation of nephite sacred literature, that is, for the most part, their sacred records were engraven in egyptian characters, modified somewhat by them and called the "reformed egyptian." [20] let us consider these facts in condensed and succinct form:-(1) joseph, son of jacob, he becomes a prince in egypt, marries a daughter of the prince on, doubtless becomes learned in egyptian lore. (2) undoubtedly these facts would prove an incentive to his posterity to perpetuate among them the egyptian learning of their great ancestor. (3) to joseph is given the birthright in israel through his younger son, ephraim. (4) laban, of whom the sons of lehi obtained the egyptian copy of the hebrew scriptures and genealogies was a descendant of joseph, doubtless in the line of the elder sons since he kept the genealogies and the egyptian copy of the holy writings. (5) lehi is an egyptian scholar and is able to read this version of the hebrew scriptures. (6) this egyptian copy of the hebrew scriptures becomes the foundation of the nephite literature. thus we have a series of facts that coalesce remarkably with the claims made for the nephite record, that it was written in "reformed," that is, changed, egyptian character, yet these circumstances are only mentioned in an obscure, incidental way. they would never be worked out by an imposter; and were never referred to by joseph smith or any of his immediate associates as being valuable evidences in support of the claims of the book. i cannot help thinking, however, that they are so, and for that reason call attention to them here. ii. _the prophecies of isaiah on the coming forth of the book of mormon._ in the book of isaiah's prophecy is found the following remarkable prediction: stay yourselves, and wonder; cry ye out, and cry: they are drunken but not with wine; they stagger, but not with strong drink. for the lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. and the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, read this, i pray thee: and he saith, i cannot; for it is sealed: and the book is delivered to him that is not leaned, saying, read this, i pray thee; and he saith, i am not learned. wherefore the lord said, forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men: therefore, behold, i will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. woe unto them that seek deep to hide their counsel from the lord, and their works are in the dark, and they say, who seeth us? and who knoweth us? surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, he made me not? or shall the thing framed say of him that framed it, he had not understanding? is it not yet a very little while, and lebanon shall be turned into a fruitful field, and the fruitful field shall be a forest? and in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. the meek also shall increase their joy in the lord, and the poor among men shall rejoice in the holy one of israel. for the terrible one is brought to naught, and the scorner is consumed, and all that watch for iniquity are cut off: that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of naught. therefore thus saith the lord, who redeemed abraham, concerning the house of jacob, jacob shall not now be ashamed, neither shall his face now wax pale. but when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the holy one of jacob, and shall fear the god of israel. they also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. [21] in the book of mormon we have a nephite version of this prophecy taken from the writings of isaiah which, it will be remembered, were included in those scriptures which lehi's colony brought from jerusalem. the first nephi applies this prophecy to the record of his own people, the book of mormon, and the circumstance attendant upon its coming forth in the last days; all of which will be found in the 27th chapter of second nephi. in the nephite version of the prophecy it is made clear that the reasons for keeping the original book from the world is the fact that a portion of it was sealed. the opening verses of the 27th chapter of ii nephi shift the scene of this prophecy to the land inhabited by the nephites, that is, to america, and describes the spiritual darkness both in that land and in all the nations of the earth, after which the record says: and it shall come to pass, that the lord shall bring forth unto you the words of a book, and they shall be the words of them which have slumbered. and behold the book shall be sealed: and in the book shall be a revelation from god, from the beginning of the world to the end thereof. wherefore, because of the things which are sealed up, the things which are sealed shall not be delivered in the day of the wickedness and abominations of the people. wherefore the book shall be kept from them. but the book shall be delivered unto a man, and he shall deliver the words of the book, which are the words of those who have slumbered in the dust; and he shall deliver these words unto another; but the words which are sealed he shall not deliver, neither shall he deliver the book. for the book shall be sealed by the power of god, and the revelation which was sealed shall be kept in the book until the own due time of the lord, that they may come forth; for behold, they reveal all things from the foundation of the world unto the end thereof. and the day cometh that the words of the book which are sealed shall be read upon the house tops; and they shall be read by the power of christ: and all things shall be revealed unto the children of men, and which ever will be, even unto the end of the earth. [22] then follows the declaration that there shall be three special witnesses to behold the book by the power of god, and a few other witnesses that shall view it according to the will of god. following the description of the coming forth of this book is a description also of the spiritual awakening among men in much the same order and phraseology as the latter part of isaiah's prophecy. of course this prophecy was fulfilled in the several events we have already noted which resulted in the coming forth of the book of mormon and the accompanying testimony of the witnesses thereof. [23] that is to say, it was fulfilled in the nephite record being brought forth, after so many ages, and becoming, to those who receive it, as the words of those who have slumbered--the speech out of the ground--the familiar voice from the dust; by joseph smith and martin harris delivering the transcript of characters from the nephite record to dr. samuel mitchell and professor anthon, "the words of the book that was sealed" were delivered by men to those that were learned, saying, read this, i pray you; by the answer of these learned men to the effect--mockingly, on incidentally learning that the book was sealed--that they could not read a sealed book; by the book being delivered to the one that was not learned, joseph smith, who marveled that one not learned should be required to translate the book; by the lord disdaining those who draw near to him with their mouths, and with their lips honored him, while their hearts were far removed from him, and their fear toward him was taught by the precepts of men; by the lord proceeding to do a marvelous work and a wonder, by which the wisdom of the world's wise men became as naught; by exalting the wisdom of god above the wisdom of men; by making the deaf to hear the words of the book, and the eyes of the blind to see out of obscurity; by increasing the joy of the meek in the lord, and making the poor among men to rejoice in the holy one of israel; by expressing his scorn for those who make a man an offender for a word--(does he have in mind those who would reject the book of mormon because of the imperfections of its language?); by declaring the speedy redemption of the house of israel--by the return of the favor of the lord to jacob, whose face shall no more wax pale; by making those who erred in spirit come to understanding, and they that murmured to learning doctrine--all of which events have followed or are in process of developing as a sequence to the coming forth of this american volume of scripture, the record of joseph, by which the world is being enlightened upon the enlarged glory of israel, both passed and that which is yet to be. the great difficulty concerning this prophecy being made to apply to the nephite record and its coming forth will be in the transference of its scenes from palestine to america. the opening verse of the chapter begins with a reference to jerusalem: woe to ariel, to ariel, the city where david dwelt! add ye year to year; let them kill sacrifices. yet i will distress ariel, and there shall be heaviness and sorrow. [24] "ariel, the city where david dwelt," too plainly designates jerusalem to admit of any doubt; and it would seem that all that immediately follows would be related to david's city, jerusalem, that is, the siege--the destruction--the humiliation--the speaking low out of the dust--the terrible ones that shall become as chaff--and the destruction that shall come upon those nations that fight against "ariel"--all this, i say, at first glance seems to relate to jerusalem, or "ariel," and makes the transference of the remaining prophetic parts of the chapter to america and the coming forth of the nephite record somewhat difficult. still, in the second verse of the chapter there is a sudden transition from "ariel" to another place that shall be unto the lord "_as_" ariel; and on this point the late orson pratt was wont to say: the prophet [isaiah] predicts, first, the distress that should come upon ariel, and, secondly, predicts another event that should be unto the lord "as ariel." this last event is expressed in these words, "and it shall be unto me as ariel." how was it with ariel? her people was to be distressed and afflicted with "heaviness and sorrow." how was it to be with the people or nations who should be "as ariel," is clearly portrayed in the 3rd and 4th verses: "and i will camp against thee round about, and will lay siege against thee with a mount, and i will raise forts against thee; and thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust." now, we ask, what nation upon the earth has been visited with a distress resembling that of ariel or jerusalem? we answer that the book of mormon informs us that the nation of nephites who were a remnant of joseph inhabited ancient america, were brought down to the ground by their enemies. hundreds of thousands were slaughtered in their terrible wars. their distress truly may be said to be "as ariel." ariel was sorely distressed from time to time, and forts and other fortifications raised against her--similar judgments happened to the remnant of joseph. isaiah does not say that ariel shall speak out of the ground, but he clearly shows that the nation which should be distressed "as ariel," after being brought down, should speak out of the ground. the words of the prophets of jerusalem or ariel, never spoke from the ground, their speech was never "low out of the dust." but the words of the prophets among the remnant of joseph have spoken from the ground, and their written "speech" has whispered out of the dust. [25] to this also may be added the further reflection that the coming forth of the nephite record, the circumstances attendant upon that event, the results of enlarged knowledge concerning doctrine and the enlightenment of the world concerning israel in america, and the future glory that will attend upon the restoration of that ancient people--all this blends with the remaining prophecies of issiah's 29th chapter, and of which, nowhere else, have we any account of their fulfillment. we must, therefore, say either that these remarkable prophecies of isaiah have not yet been fulfilled, or that they are fulfilled in connection with the experiences of the nephites in america, and the coming forth of their abridged scriptures, the book of mormon. iii. _the prophecy of messiah in relation to the_ "_other sheep_"_ than_ those in palestine that must hear his voice. in st. john's gospel we have the following statement and prophecy from the lips of messiah himself: i am the good shepherd, and know my sheep, and am known of mine. as the father knoweth me, even so know i the father; and i lay down my life for the sheep. and other sheep i have, which are not of this fold: them also i must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. [26] the usual explanation of the prophetic part of this passage is that jesus here makes reference to the gentiles as being the other sheep. one great commentary says: he means the perishing gentiles already his "sheep" in the love of his heart and the purpose of his grace to "bring them" in due time. then again the phrase "they shall hear my voice" is explained to mean: this is not the language of mere foresight that they [the gentiles] would believe, but the expression of a purpose to draw them to himself by an inward and efficacious call, which would infallibly issue in their spontaneous accession to him. [27] against this exposition, however, there stands out the fact that when jesus was importuned by his apostles to heed the prayers of the cananitish woman, in the coasts of tyre, he said to them: "i am not sent but unto the lost sheep of the house of israel." [28] therefore, when he says in john, "other sheep i have which are not of this fold; them also i must bring and they shall hear my voice and there shall be one fold and one shepherd," he certainly had reference to some branch of the house of israel and not to the gentiles. when the messiah appeared among the nephites who, it will be remembered, were a branch of the house of israel, and a very great branch, too, as we have seen since they are descendants of joseph,--messiah declared that it was in that visit to the nephites that the terms of his new testament prophecy were fulfilled. the occasion of his making known this truth to the nephites was when he chose the twelve disciples in the western world, and gave them their commission. the passage follows: and now it came to pass that when jesus had spoken these words, he said unto those twelve whom he had chosen, ye are my disciples; and ye are a light unto this people, who are a remnant of the house of joseph. and behold, this is the land of your inheritance; and the father hath given it unto you. and not at any time hath the father given me commandment that i should tell it unto your brethren at jerusalem; neither at any time hath the father given me commandment, that i should tell unto them concerning the other tribes of the house of israel, whom the father hath led away out of the land. this much did the father command me, that i should tell unto them, that other sheep i have, which are not of this fold; them also i must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. and now because of stiffneckedness and unbelief, they understood not my word: therefore i was commanded to say no more of the father concerning this thing unto them. but, verily, i say unto you, that the father hath commanded me, and i tell it unto you, that ye were separated from among them because of their iniquity; therefore it is because of their iniquity, that they know not of you. and verily, i say unto you again, that the other tribes hath the father separated from them; and it is because of their [the jews'] iniquity, that they knew not of them. and verily, i say unto you, that ye are they of whom i said, other sheep i have which are not of this fold; them also i must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. [29] in view of the fact already pointed out that jesus could not have had reference to the gentiles in this prophecy concerning "other sheep," i may say of this prophecy as i did of those in the 29th chapter of isaiah, that either we must say that we have no knowledge of the fulfillment of this very remarkable new testament prediction, or else we must say that it had its fulfillment as the book of mormon teaches, in the advent and ministry of jesus to the branch of the house of israel in america. i have pursued the matter of evidence and argument from the jewish scriptures to the truth of the book of mormon as far as it was my original purpose to do so, referring those who care to enter more minutely into this branch of the subject to the treatment of other elders who have devoted their works to it. [30] footnotes 1. one of the earliest writers in the church in support of the claims of the book of mormon was elder charles thompson. he published a work at batavia, n. y., in 1841 consisting of 250 pages. the title of the book was "evidences in proof of the book of mormon being a divinely inspired record, written by the forefathers of the natives whom we call indians." it dwells at length on the scripture proofs of the divine authenticity of the book, the nature of which may be judged from the following statement of what the author expects to prove: "in treating on this subject, i shall observe the following order, viz: i shall first prove by the prophets, that god will literally gather israel, the literal seed of jacob, from all nations, unto their own land, which god gave unto their fathers, by promise. "second: when he shall set his hand to bring to pass this gathering, he will first lift up an ensign on the mountains for the nations--set up his standard to the people, and set a sign among them. and then immediately he will commission officers and send them to the nations, bearing this ensign, to declare his glory among the gentiles, and to fish out and hunt up israel, and bring them to their own land for an offering unto the lord. "third: the ensign, standard, and sign, consists of a book--a record of the tribe of joseph, taken by the lord and put with the bible (that is, published to the nations as the bible now is). "fourth: this record of joseph is to come out of the earth in america because ephraim's seed dwell there. "fifth: america is a promised land to joseph, and god brought a remnant of his seed here to possess it. "sixth: god will make use of men as instruments in bringing this book forth. "seventh: this generation is the time when this gathering is to take place; consequently the time when this book is to come forth. "eighth: the book of mormon is this book, and the elders of the church of jesus christ of latter-day saints are the officers commissioned to bear this sign to the nations, and to declare god's glory among the gentiles and gather israel." (evidences in proof of the book of mormon, pp. 7, 8). the writings of elders parley p. pratt (who preceded elder thompson in this field by three or four years), and orson pratt upon this subject, the first in the voice of warning, 1837; the second in his work on divine authenticity of the book of mormon, england, 1850-1, are too well known to require any summary as their works are still current. 2. jeremiah xxxi: 9. 3. i. chronicles v: 1, 2. 4. genesis xlviii: 12-20. 5. genesis xlix: 22-26. 6. deut. xxxiii: 13-18. 7. i have already, at pages 167-8, and note, called attention to the fact that the colony of lehi was made up of families from the tribes of ephraim and manasseh respectively. orson pratt also says, "the american indians are partly of the children of manasseh though many of them are of ephraim through the two sons of ishmael who came out of jerusalem 600 b. c., and some of judah through the loins of david and the kings that reigned over jerusalem." pratt's works, pp. 92; see also chapter xxxix and footnotes. 8. the reason that alma, born late in the second century b. c., is the first one mentioned of the nephite warriors is not because he was the first distinguished member of that class among the nephites, but because the secular history of the nephites for the first four centuries of their annals was lost through the criminal carelessness of martin harris when he lost the 116 pages of manuscript which was the translation of the first part of mormon's abridgment of that nephite secular history. we have its place occupied by the translation of the smaller plates of nephi which record gives prominence to spiritual things and to spiritual characters. (i. nephi xix: 3, 4). but as "there were brave men before aggamemnon," so also doubtless there were warriors among the nephites before alma, but in consequence of not having a translation of the part of the record which dealt with the affairs of government and of wars, they remain for the present, unknown to us. 9. not moroni, the son of mormon. 10. alma xxxix: 17-19, i. nephi xxv: 23-26, mosiah iii: 13. 11. chapters xxvi and xxvii. 12. iii. nephi xv: 12, 13. 13. iii. nephi xx: 21, 22. 14. iii. nephi xxi: 20-25. 15. ether xiii: 5-8. 16. ii. nephi iii: 3-15. i am not unmindful of the fact that the objector, with some show of reason, could say that it would be an easy matter for an imposter to set down such a prophecy as this--one that would coalesce with the facts of his own life and claim it as a fulfillment of prophecy, and hence an evidence of his calling. the shallowness of such a position is, of course, apparent, but it is not in this way that i refer to the circumstance, but to call attention to the fact that it is in harmony with this josephic idea of the book of mormon, and i am not at all relying upon it in my argument as being a fulfillment of prophecy. 17. compare i. nephi i: 1-2. mosiah i: 1-4. mormon ix: 32-33. 18. "and thus my father, lehi, did discover the genealogy of his fathers; and laban also was a descendant of joseph, wherefore he and his fathers had kept the records." i. nephi v: 16. 19. i. nephi i: 2. mosiah i: 4. 20. mormon ix: 32, 33. 21. isaiah xxix: 9-24. 22. ii. nephi xxvii: 6-11. 23. see vol. ii, chapters iv and v. 24. isaiah xxix: 1-2. 25. orson pratt's works, p. 11. 26. st. john x: 14-16. 27. commentary, critical and explanatory of the old and new testaments, by rev. jamieson, fausett and brown, on st. john, ch. x. see also eidersheim's life of jesus, vol. ii., p. 192, where substantially the same view is held. 28. matt. xv: 24. 29. iii. nephi xv: 11-21. 30. for reference to such works see footnote, pp. 93-94. chapter xxxvi external evidences.--the evidence of the church. the evidence of the church of jesus christ of latter-day saints to the book of mormon grows out of the relation of the book to the church. that is to say, the church is a sequence of the coming forth of the book. not that a description of the church organization as we known it is found in the book, or that its officers or their functions are named in it, much less that the extent and limitations of their authority are pointed out in it. all that pertains to the church organization, and largely to the development of its doctrines, all that pertains to the church, in fact, comes of a series of direct revelations to joseph smith subsequent to the coming forth of the book of mormon. these revelations were given for the specific purpose of bringing into existence the church as it now exists, the depository of the divine authority, in the new dispensation, and the instrumentality for proclaiming the truth to the world, and perfecting the lives of those who receive it. the church, in other words, is the after-work of the inspired prophet who translated the nephite record into the english language. bringing into existence the church and developing its doctrines was the continuation of the work that began with the first vision of joseph smith, the visitation of the angel moroni, and the translation and publication of the nephite record. does this continuation of the work as seen in the organization of the church and the development of its doctrines justify the expectations awakened by the book of mormon, and the manner of its coming forth? has anything worth while come because of the revelation of the book of mormon? the principle, "by their fruits ye shall know them" may have a wider application than making it a mere test of ethical systems or of religious teachers. it may be applied as a test to anything claiming to be a truth. so that what has resulted from the coming forth of the book of mormon, is a question of importance. the answer to that question may do much either for the book's vindication or its condemnation; may establish its truth or prove it to be utterly unworthy of its claim to divine origin. i hold it to be a self-evident truth that a revelation from god must not only contain matter within itself that concerns men to know and that is worthy of god to reveal, but it must lead to results worthy of revelation and worthy of god. it is here therefore that the church becomes a witness to the truth of the book of mormon; for while neither the church organization nor all its doctrines come immediately from a description of either of these in the book's pages, yet the church is an outgrowth of that movement of which the book of mormon may be said to be an important factor. the book of mormon cannot be true and the church of christ fail to come into existence as an accompanying fact. indeed, several predictions in the book of mormon clearly indicate the establishment of the church as a sequence to the coming forth of that record, as witness the following: and it shall come to pass that the lord god shall commence his work among all nations, kindred, tongues and people, to bring about the restoration of his people upon the earth. [1] the savior, also, in predicting the accomplishment of his work in the last days, when the nephite record should come forth, in speaking of the gentiles among whom it should be brought forth, says: if they will repent, and hearken unto my words, i will establish my church among them, and they shall come in unto the covenant, and be numbered among this the remnant of jacob, unto whom i have given this land for their inheritance. [2] to the first nephi, also, it was given to behold the establishment of the church of christ in the last days, for he said: i beheld the church of the lamp of god, and its numbers were few. * * * * nevertheless, i beheld that the church of the lamb, who were the saints of god, were also upon all the face of the earth; and their dominions were small, because of the wickedness of the great whore whom i saw. [3] moreover, side by side with the unfolding of the successive facts which brought the book of mormon into existence, there was a series of revelations given predicting and making for the establishment of a church organization. in evidence of which statement i refer to the first visions of joseph smith as described by the prophet himself in the first volume of the church history, [4] and especially as related by him in the letter written to mr. john wentworth in 1842; also the prophet's account of the several visits of moroni to him, and the prophecies of that angel concerning the coming forth of the work of the lord, "and how and in what manner his kingdom was to be conducted in the last days;" [5] also the eighteen sections of the doctrine and covenants from the 2nd section to the 20th, inclusive, being those revelations given between september, 1823, to the fore part of april, 1830--the period during which the book of mormon was being revealed and translated--and in which prophetic declarations concerning the coming forth of the church are frequently made. the last revelation of the series--section twenty--is the one in which the first practical directions are given towards effecting the organization of the church. who ever will look through these writings, to say nothing of frequent allusions to the same matter throughout the book of mormon itself, will be convinced that the coming forth of the book must result in bringing into existence the church. the church so brought into existence, cannot be true and the book of mormon false. if the book be not true, joseph smith is an imposter, a false prophet, and an imposter and false prophet cannot found a true church of christ; therefore, if the church be the true church of christ, it is evidence quite conclusive that the book so inseparably connected with it, so vitally related to it, is also true. of course, the conception is possible that both the church and the book may be false, but it is inconceivable that one could be true and the other false. it follows therefore that whatever facts exist in the organization and doctrines of the church which tend to establish it as being of divine origin, tend also to establish the divine authenticity of the book of mormon. here we have a field of evidence and argument well nigh inexhaustible; but much of it, i may say all of it with which i care to deal, has already been used in volume one of new witnesses, as follows: chapter xiv: "fitness in the development of the new dispensation." chapter xv: "the evidence of scriptural and perfect doctrine." chapter xxiv: "the church founded by joseph smith, a monument to his inspiration." chapters xxv-xxvi: "testimony of the inspiration and divine calling of joseph smith, derived from the comprehensiveness of the work he introduced." chapter xxvii: "evidence of inspiration derived from the wisdom in the plan proposed for the betterment of the temporal condition of mankind." chapters xxviii, xxix, xxx: "evidence of divine inspiration in joseph smith derived from the prophet's doctrines in regard to the extent of the universe, man's place in it, and his doctrine respecting god." the evidences and the arguments in all these chapters, then, must be considered as appropriated here, and made part of my argument for the truth of the book of mormon, as well as for the divine origin of the church of jesus christ of latter-day saints. after thus appropriating all this body of evidence and argument from these chapters in the first volume of new witnesses, i feel justified in saying: it is the church that bears witness to the truth of the book of mormon rather than the book of mormon which bears witness to the church. nor is this said in disparagement of the book of mormon. it is only saying that what comes of the book is greater than the book itself, that the stately oak is greater than the acorn from which it grew--a giant tree; that the whole is greater than a part; that the work in all its fullness is greater than one of the incidents in which that work had its origin. footnotes 1. ii. nephi xxx: 8. 2. iii. nephi xxi: 22. 3. i. nephi xiv: 12. 4. chapter i. 5. history of the church, vol. i., ch. ii. chapter xxxvii internal evidences.--the book of mormon, in style and language, is consistent with the theory of its construction. i. _of the unity and diversity of style._ as already set forth in previous pages, the book of mormon, with reference to the original documents from which it was translated, is made up of two classes of writings: 1. original, unabridged nephite records; 2. mormon and moroni's abridgment of nephite and jaredite records. the translation of the unabridged nephite records comprises the first 157 pages of current editions of the book of mormon. the rest of the 623 pages--except where we have the words of mormon and moroni at first hand, or here and there direct quotations by them from older records--are mormon's abridgment of other nephite records, and moroni's abridgment of a jaredite record. it is quite evident that there would be a marked difference in the construction of these two divisions of the book. how there came to be unabridged and abridged records in mormon's collection of plates has been explained at length in previous pages, [1] so that it is now only necessary to say that when joseph smith lost his translation of the first part of mormon's abridgment of the nephite records, comprised in the 116 pages of manuscript which he entrusted to martin harris, he replaced the lost part by translating the smaller plates of nephi which make up the first 157 pages of the book of mormon before referred to. now, if there is no difference in the style between this part of the book of mormon translated from the small plates of nephi, and mormon's abridgment of the larger plates, that fact would constitute very strong evidence against the claims of the book of mormon. on the other hand, if one finds the necessary change in style between these two divisions of the book, it will be important incidental evidence in its support. especially will this be conceded when the likelihood that neither joseph smith nor his associates would have sufficient knowledge of things literary to appreciate the importance of the difference of style demanded in the two parts of the record. fortunately the evidence on this point is all that can be desired. the writers whose works were engraven on the smaller plates of nephi employ the most direct style, and state what they have to say in the first person, without explanation or interpolations by editors or commentators or any evidence of abridgment whatsoever, though, of course, they now and then make quotations from the hebrew scriptures which the nephite colony brought with them from jerusalem. the following passages illustrate their style. the first book of nephi. chapter i. 1. i, nephi, having been born of goodly parents, therefore i was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days--nevertheless, having been highly favored of the lord in all my days; yea, having a great knowledge of the goodnesss and the mysteries of god, therefore i make a record of my proceedings in my days. 2. yea, i make a record in the language of my father, which consists of the learning of the jews, and the language of the egyptians. 3. and i know that the record which i make is true; and i make it with mine own hand; and i make it according to my knowledge. etc. the book of jacob. [the brother of nephi.] chapter i. 1. for behold, it came to pass that fifty and five years had passed away, from the time that lehi left jerusalem; wherefore, nephi gave me, jacob, a commandment concerning the small plates, upon which these things are engraven. 2. and he gave me, jacob, a commandment that i should write upon these plates, a few of the things which i considered to be most precious; that i should not touch, save it were lightly, concerning the history of this people which are called the people of nephi, etc. the book of enos. chapter i. 1. behold, it came to pass that i, enos, knowing my father that he was a just man: for he taught me in his language, and also in the nurture and admonition of the lord. and blessed be the name of god for it. 2. and i will tell you of the wrestle which i had before god, before i received a remission of my sins: 3. behold, i went to hunt beasts in the forest; and the words which i had often heard my father speak concerning eternal life, and the joy of the saints, sunk deep into my heart, etc. and so it continues with each of the nine writers in this division of the book of mormon. but now note how marked the difference is when we come to mormon's abridgment of the nephite record which begins with the book of mosiah: the book of mosiah. chapter i. 1. and now there was no more contention in all the land of zarahemla, among all the people who belonged to king benjamin, so that king benjamin had continual peace all the remainder of his days. 2. and it came to pass that he had three sons; and he called their names mosiah, and helorum, and helaman. and he caused that they should be taught in all the language of his fathers, that thereby they might become men of understanding; and that they might know concerning the prophecies which had been spoken by the mouths of their fathers, which were delivered them by the hand of the lord. so also in the abridgment of the book of alma: the book of alma. chapter i. 1. now it came to pass that in the first year of the reign of the judges over the people of nephi, from this time forward, king mosiah having gone the way of all the earth, having warred a good warfare, walking uprightly before god, leaving none to reign in his stead; nevertheless he established laws, and they were acknowledged by the people; therefore they were obliged to abide by the laws he had made. 2. and it came to pass that in the first year of the reign of alma in the judgment seat, there was a man brought before him to be judged; a man who was large, and was noted for his much strength, etc. and so throughout the abridgment this style continues as pointed out in chapter ix of this work. had the style which is followed in the abridgment found its way into the translation of the unabridged part of the record, the reader can readily see how strong an objection it would have constituted against the claims of the book of mormon. as to style in other respects there is marked uniformity in the translation. i have already pointed out the fact that the style of the translation of the book of mormon is influenced, of course, by the translator; the statements and ideas of the nephite writers being set forth in such english and in such literary style as joseph smith, with his limited knowledge of language, could command; he, in his turn, of course, being influenced in his expressions by the facts and ideas made known to him from the nephite record through urim and thummim, and the inspiration of god under which he worked. it is useless to assert a diversity of style where it does not exist, and that it does not exist in the book of mormon except as to the matter of a distinction between jaredite and nephite proper names, hereafter to be noted, and the distinction between the abridged records and those unabridged--to the extent just pointed out--it would be easy, though unnecessary, to demonstrate; since any one may satisfy himself by even a casual inspection of the book of mormon itself. the demand for diversity of style in the various parts of the translation of the book of mormon is urged too strongly. it is sometimes represented, even by believers in the book of mormon, that the volume contains the compiled writings of a long line of inspired scribes extending through a thousand years, written not only at different times but under varying conditions, and that unity of style under such circumstances is not to be expected, and did it occur it would be fatal to the claims made for the book of mormon! now, as a matter of fact, there is great unity of style in the translation of the book of mormon which any one can verify who will read it; and properly so, i insist; for the reason that general unity of style is not incompatible with the theory of the work's construction and translation. first of all this long line of inspired writers that should give to us diversity of style in their writings is reduced really to a very small matter when the facts in the case are considered. we have already seen, in chapter ix, that all told there are but eleven writers in the book of mormon. the work of nine of these runs through only 400 years of nephite history--from the time lehi's colony left jerusalem to the time when the nephites, under mosiah i., joined the people of mulek, some 200 years b. c. then we have the works of no nephite writer until we come to mormon, who makes his abridgment of the nephite records in the closing years of the 4th century a. d. so that 600 years of the 1,000 through which the long line of nephite writers is supposed to run is lifted bodily from the "time range." i say we have no nephite writings between the works of the first group of nine nephite writers (600-200 b. c.) to the writings of mormon (400 a. d.) i should say, we have no such writings except where here and there mormon, in his abridgment, makes a direct quotation from some intervening writer between those two periods. such quotations, however, are neither numerous nor long, and in many instances one is left in doubt as to whether supposed quotations are verbatim or merely the substance of the original documents given by mormon. what has led to confusion in these matters is that the books of "mosiah," "alma," "helaman," "iii nephi," etc., are not really the books of these men whose names respectively they bear, but are mormon's abridgment of those books to which abridgment he has given the name of the book he abridged. then, again, of these eleven writers we have already shown (chapter ix) that the first group of nine writers supplied but 157 pages of the book. of these nephi writes 127 1/2 pages; and his brother, jacob, 21 1/2; making in all 149 of the 157; leaving but 8 pages for the other seven writers; and as enos, who follows jacob, writes 2 1/2 pages of the remaining 8, there is left but 5 1/2 pages for the remaining six writers. it should be kept in mind, too, that the whole nine authors were writing in the first 400 years of nephite times; that jacob and nephi lived much of their lives together, therefore, in the same period of time, under similar conditions, with the same little colony of people. hence there was not much to give diversity of style to their writings, and the few paragraphs left for the remaining seven writers could not be sufficient to develop very much diversity of style in composition. so that the diversity of style clamored for, so far as this group of nine writers is concerned, is not very insistent. turning now to the writers of the book of mormon who come six hundred years later, mormon and moroni, they are contemporaries, father and son. they lived in the same age. one abridged the history of the nephites, the other a brief history of the jaredites. so that their work is similar in character, is wrought in the same age, and hence great diversity of style is not to be expected. another factor in the question of style is that in the "time range" of 1,000 years through which it is assumed the book of mormon is being composed, there is not much change in the manners or customs of the people--not very widely varying conditions. it must be remembered that the colonies which came to america in the sixth century b. c. were made up of men and women who were civilized. they brought with them a knowledge of the civilization in the midst of which they had lived. they also had some hebrew literature with them, although written in egyptian characters; also the hebrews ideas of government and law, and these ideas were promulgated among the people as they increased in numbers and grew into a nation. the before mentioned "time range" of 1,000 years was a period in the world's history when there was no such revolutions taking place in manners, customs, and progress in civilization as is known to our own age. in the western world, as in the eastern, in the period under consideration, human affairs in the matter of developing civilization, were well nigh stationary. the same methods and implements of warfare were employed at the close of the period as were used at its beginning. so in agriculture, commerce, and in the sciences and arts. not nearly so many changes took place in that thousand years as have taken place within the last hundred years. hence, so far as changing conditions affecting style of composition during the time limit of 1,000 years is concerned, there is nothing which demands great diversity of style. another item at this point should be considered with reference to a misapprehension of the character of the book of mormon. it has been frequently urged by writers against the book of mormon that it pretends to be the national or racial literature of the peoples of the western hemisphere, and that in the light of such pretentions it is utterly contemptible. such a conception of the book of mormon, however, is entirely unwarranted, since no such claims are made for it by those at all acquainted with its character. no one acquainted with the book could for a moment hold it up as the national literature of either the jaredite empire or of the nephite monarchy or republic, any more than he could regard the single work of josephus on the "antiquities of the jews" as the national literature of the hebrew race or nation; or doctor william smith's "condensed history of england" (less than four hundred pages) as the national literature of the british empire. the book of mormon was constructed in this manner: let us suppose that a writer has before him the national literature of the old roman empire; the works of livy, sallust, virgil, caesar, terrance, cicero, and the rest. the account of the chief events mentioned in these several volumes he condenses in his own style into a single volume. coming to the annals of tacitus, however, he is so well pleased with some portions of them that notwithstanding the events tacitus narrates parallel some parts of his own abridgment of the history, he places them, without editing or changing them in the least, with his own writings. this work, upon his death, falls into the hands of his son, who is also a writer. in the course of the second writer's researches he accidentally, or providentially, as you will, discovers the works of the greek historian, xenophon. he considers this writer's history of greece of such importance--especially his history of the "retreat of the ten thousand"--that he condenses into a few pages the events related by xenophon and binds them in with his father's work, with such comments of his own as he considers necessary. as the first writer's abridgment of some of the roman books would not be the national literature of rome, so also the abridgment of xenophon's writings would not be the national literature of greece; and as this supposed case exactly illustrates the manner in which the book of mormon was constructed by mormon and moroni, the absurdity of regarding the book so produced as the national or racial literature of the peoples who have inhabited the western world, will be apparent. ii. _characteristics of an abridgment._ in addition to the changes from the first to the third person already noted between the first group of nephite authors, whose writings are unabridged, and mormon and moroni's abridgment, there is one other item which further exhibits the consistency between the style and language of the book with the theory of its construction, viz: the style of mormon and moroni's part of the work is pronouncedly the style of an abridgment. its general characteristics have already been considered in chapter ix., and it only remains here to say that the body of the work is mormon's abridgment of the chief events from the nephite annals, with occasional verbatim quotations from those works, and his own running comments upon the same. in the progress of the work one may almost see the writer with a number of the nephite records about him engaged at his task. he has just recorded the thrilling events of a few years rich in historical instances, and in closing says: "and thus endeth the 5th year of the reign of the judges." then he strikes a period where there are but few important events in the annals, so he passes over them lightly in this manner: now it came to pass in the sixth year of the reign of the judges over the people of nephi, there were no contentions nor wars in the land of zarahemla. * * * * * and it came to pass in the seventh year of the reign of the judges, there were about three thousand five hundred souls that united themselves to the church of god, and were baptized. and thus endeth the seventh year of the reign of the judges over the people of nephi; and there was continual peace in all that time. [2] he closes another eventful period, in a similar manner: but behold there never was a happier time among the people of nephi, since the days of nephi, than in the days of moroni; yea, even at this time, in the twenty and first year of the reign of the judges. and it came to pass that the twenty and second year of the reign of the judges also ended in peace; yea, and also the twenty and third year. [3] the following is a similar example: and it came to pass that there was peace and exceeding great joy in the remainder of the forty and ninth year; yea, and also there was continual peace and great joy in the fiftieth year of the reign of the judges. and in the fifty and first year of the reign of the judges there was peace also, save it were the pride which began to enter into the church. [4] again in helaman: and it came to pass that the seventy and sixth year did end in peace. and the seventy and seventh year began in peace; and the church did spread throughout the face of all the land; and the more part of the people, both the nephites and the lamanites, did belong to the church; and they did have exceeding great peace in the land, and thus ended the seventy and seventh year. and also they had peace in the seventy and eighth year, save it were a few contentions concerning the points of doctrine which had been laid down by the prophets. [5] * * * * * * * and thus ended the eighty and first year of the reign of the judges. and in the eighty and second year, they began again to forget the lord their god. and in the eighty and third year they began to wax strong in iniquity. and the eighty and fourth year, they did not mend their ways. and it came to pass in the eighty and fifth year, they did wax stronger and stronger in their pride, and in their wickedness; and thus they were ripened again for destruction. and thus ended the eighty and fifth year. [6] moroni's abridgment of the jaredite record--the book of ether--fails to exhibit this particular characteristic of an abridgment, owing doubtless to the brevity of the original record he abridged--there were but twenty-four plates in the record of ether, and "the hundredth part," says moroni, "i have not written;" [7] but otherwise that book of ether bears all the marks of being an abridgment that the work of mormon does, except perhaps that the running comments of moroni are more frequent than mormon's. iii. _originality in book of mormon names._ there is another gratifying distinction between mormon's abridgment of the nephite record and moroni's abridgment of the jaredite record that is also of first rate importance as an evidence of consistency in the work. that is the quite marked distinction between nephite and jaredite proper names as given in these respective parts of the record. take for instance the list of names of jaredite leaders and kings and compare it with a list of prominent nephite leaders. jaredite names. jared pagag jacom gilgah mahah oriah esrom corihor shim cohor corom noah nimrah nimrod kib shule omer coriantumr emer com heth shez lib hearthom aaron amnigaddah shiblom seth ahah ethem moron coriantor shared gilead shiz ether riplakish morianton kim levi corum kish nephite names. nephi lehi laman zoram chemish abinadom amaleki mosiah benjamin ammon alma amlici nephihah gideon amulek giddonali giddianhi aminadi zeniff zeezrom lamoni aaron helaman limhi heloram mormon moroni aminadab moronihah ammoron pacumeni gadianton kishkumen shiblon pahoran paanchi pachus cezoram limher limhah mathoni mathonihah lehonti gidgiddonah muloki abinadi corihor gidgiddon amalickiah zemnarihah hagoth helam hearthom sherrizah an inspection of these two lists of names discloses the fact that the jaredite names, with the single exception of "shule" and "levi," end in consonants, while very many of the nephite names end in a vowel; and while many of the nephite names also end in consonants, yet the preponderance of nephite names that end in vowels over jaredite names is considerable. i am not able to say what value attaches to this distinction, i can only point it out as a marked distinction, and it may be an important one. another distinction may be discerned in the fact that there are more simple, and evidently root-words among the jaredite names than among the nephite names; that is, there are not so many derivatives in the former as in the latter, though in the former there are a few. "corihor," may have come from "cohor;" "coriantumr," from "coriantor," though it may be merely a variation of the more ancient name "moriancumer." "nimarah" may have come from "nimrod;" and "akish" from "kish." but this about exhausts the derivatives among the jaredite names. as illustrations merely of the nephite derivatives, and not with a view of exhausting the list, i give the following: "nephihah," evidently comes from "nephi," "amalickiah," from "amaleki," "gidgiddoni," "gidgiddonah," "giddonah," and "gideon," from "gid," "helaman" from "helam;" "ammoron," from "ammon;" "moronihah," from "moroni;" "mathonihah," from "mathoni." this is enough for illustration, and inspection will show the percentage of derivatives in the nephite names of the book of mormon to be not only greatly but very greatly in excess of derivatives in the jaredite names. and this is what consistency demands of the book of mormon. the more ancient people the simpler and fewer compound names--more root names, fewer derivatives. william a. wright, m. a., librarian of trinity college, cambridge, writing for the hackett edition of smith's dictionary of the bible, says: glancing a moment at the history of names and name-giving among the hebrews, we readily distinguish many of those changes which characterize popular customs and habits in this particular among all peoples. in their first or ruder age their names are simple and "smell of nature." in the period of their highest national and religious development we find more compound and more allusions to artificial refinements. [8] that law is found operating at least between the more ancient people of the book of mormon, the jaredites, and the more modern people, the nephites. while the list of names obtainable from the abridgment of the very small fragment of a jaredite record of the book of mormon does not give sufficient data to warrant a positive conclusion, yet i think there is discernable a tendency even in that list from the more simple to derivative names; [9] while as between the earlier and later nephite times the translation from the simple to an increase of compound names is quite marked. [10] i do not mean by this that the simpler names are not found throughout the whole nephite period, but that the percentage of derivative names greatly increase in the latter times. referring again to the marked distinction between jaredite and nephite names, i desire to call attention to the fact that the demands for this distinction are imperative, since these peoples though they occupied the same continent did so successively and at periods of time widely separated. the jaredites occupied the north continent from soon after the dispersion of mankind from babel until the opening of the 6th century b. c. about the time the jaredites were destroyed the nephite colony arrived in south america, and mulek's colony in north america. but the only person connecting the two peoples was coriantumr (the last of the jaredites) through some nine months of association with the colony of mulek. whether or not his race was perpetuated by marriage into mulek's colony is merely a matter of conjecture. [11] so far as the nephite connection with the jaredites is concerned it exists only through the jaredite records discovered by the people of zeniff (b. c. 123), and translated soon afterwards by mosiah ii. this translation of the jaredite record making known, in outline merely, the history of the jaredites to the nephites, might give to the nephites some jaredite names, as in the case of the noted warrior among the nephites bearing the name coriantumr. [12] still from the fact that the connection between the nephites and the jaredites is so slight; and the occupancy of the north continent by the respective peoples separated by so long a period of time, it could not be otherwise than that there would be a marked distinction in proper names between the two peoples, a distinction that will be quite apparent to the reader when he compares the respective lists of jaredite and nephite names here presented at radom; and which, had it been wanting, would have been a serious objection to the consistency, and consequently to the claims, of the book of mormon. when the general unity of style found in the book of mormon is taken into account, this distinction in proper names becomes all the more remarkable. but it is a case where the circumstances emphatically demand a distinction; just as the circumstances emphatically demand a marked distinction at the transition from the unabridged writings of the nephite authors--written in the first person, and in so simple and direct a style--to the abridged record of mormon--written in the third person and in so complex, not to say confusing, a style. had the prophet joseph's translation of the book of mormon failed to have shown the distinctions at these points where such distinctions are so imperatively demanded--in a word, had the style and language of the book failed to be consistent with the theory of its construction--how serious an objection the failure would have been considered! but since the consistency of the style and language of the book with the theory of the work's construction is established, how strong the evidence is which that fact constitutes! and more especially when it is remembered that neither joseph smith nor his associates had sufficient knowledge of literature, to cause them to appreciate the importance of such a consistency. the evidence that they were unconscious of the point here made is to be found in the fact that they never alluded to it in their life time, nor was the foregoing argument ever made by any one else within their life time. iv. _of the nephite custom in naming cities and provinces being ancient._ it should be remarked that both jaredites and nephites named cities, plains, valleys, mountains and provinces after the names of prominent men, especially the men who were identified in some way with the settlement or history of said places; so that it often happens that names of places take on the names of men or some variation of their names; and hence the frequent identity and more frequently the likeness between the names of places and the names of men. both people also followed the custom of ancient nations, not only in naming cities after the men who founded them or who were prominently connected with their history, but also in giving the district of country surrounding a city the same name as the city. thus among the jaredites there is nehor the city, and "the land [or province] of nehor," meaning the district of country surrounding the city of nehor. [13] i believe also that there was a jaredite city of moron, as well as a land of moron, although there is no specific reference to a city of that name, but frequent references to the "land of moron," [14] which i take to mean the district of country surrounding the city of moron. [15] that this custom obtained among the nephites is so commonly understood that illustration is scarcely necessary, yet by way of illustration i instance the following: the city of bountiful, [16] and the land of bountiful; [17] the city of zarahemla, [18] and the land of zarahemla; [19] the city of moroni; [20] and the land of moroni; [21] the city of nephihah, [22] and the land of nephihah; [23] the city of manti, and the land of manti. [24] that the customs here referred to are in harmony with the customs of ancient nations i cite the following as illustrations of my statement: nineveh takes its name from ninus, the son of nimrod. nimrod founded the city and gave to it a variation of his son's name. [25] m. rollin also identifies nimrod with belus, the first king whom the "people deified for his great actions," and after whom, some authorities affirm, the noted temple of belus within the city of babylon was named; and from which the city itself, as some affirm, took its name. [26] of course we have the statement of holy writ that babylon received its name from the circumstances of the lord confounding the language of the builders of the city, [27] "babel" in the hebrew meaning confusion. professor hackett, however, in his contribution on the subject to smith's dictionary of the bible, while nothing the statement in genesis, says: "but the native (i. e. chaldean) etymology is ba-il 'the gate of the god 'il;' or perhaps more simple, 'the gate of god;' and this no doubt was the original intention of the appellation as given by nimrod, though the other sense (i. e. the bible sense) came to be attached to it after the confusion of tongues." hence one may say that "babylon" has taken its name from both circumstances. that is, from the "nimrod" of the chaldeans it takes its name from its founder, "belus," who is nimrod, while to the hebrew mind it owes its name to the circumstance of the confusion of languages. professor campbell, according to osborn, thinks that the name "jebez," of chronicles ii: 55, is "thebes;" which originally was "tei jabez," the city named from "jabez," and which is written without the "t" in the hieroglyphics, that letter being only the article. [28] plato in his timaeus, where he introduces the story of atlantis, says: "at the head of the egyptian delta, where the river nile divides, there is a certain district which is called the district of sais, and the great city of the district is also called sais, and is the city from which amasis the king was sprung." [29] this is an incident where the district of country takes its name from the city. other instances in support of the ancient custom here referred to will be found in the case of "rome," so called after "romulus;" "alexandria; after alexander;" "constantinople," after "constantine." the names of countries and sections of country," says professor w. a. wright, "are almost universally derived from the name of their first settlers or earliest historic populations." [30] v. _of the nephites, like the jews being a mononymous people._ still another singular and fortunate circumstance for the claims of the book of mormon with reference to names should be noted. "unlike the romans," says professor wright, already quoted, "but like the greeks, the hebrews were a mononymous people. that is, each person received but a single name. [31] the nephites, it must be remembered, were hebrews, and therefore would very likely follow the custom of their race with reference to this practice of giving but one name to a person. this they did; for throughout the nephite part of the book of mormon, there is not a single instance where a person receives more than one name. in other words, the nephites, like the whole hebrew race, were a mononymous people. so, too, the jaredites, a more ancient branch of the same race, are a mononymous people. now, as neither joseph smith nor his associates would likely be acquainted with this singular custom of the hebrew race, i take the fact of agreement of nephite practice with this hebrew custom, as an incidental evidence of some weight in favor of the claims of the book of mormon. to appreciate the value of it, i will ask the reader to think what importance would be given to an objection based upon the violation of this custom by a branch of the hebrew race. that is, suppose the book of mormon had been full of double names, applied to the same person, what then? could it not be claimed with some force that here would be the violation of a very universal custom of the hebrew people? i think such a claim, if the facts warranted it, would be both forceful and consistent. instead of the violation of the hebrew custom, however, there is a singular accordance with it; and the fact of agreement, i suggest, is entitled to as much weight in favor of the book as the supposed disagreement would have been against it. this circumstance also sustains the claims of the book of mormon to being an ancient record; for if it was of modern origin, having for its authors joseph smith and his associates, it would not very likely have followed so absolutely this ancient hebrew custom, since joseph smith and his associates lived in a time and among a people where it was common at least, if not actually customary, to give to persons double names, a custom that would likely have influenced them in any creation of names which they would have attempted. but very few jaredite and nephite proper names with their interpretation, and but few original common names, with their interpretation have found their way into the translation of the jaredite and nephite records. of the first class--proper names with interpretations--i instance the jaredite word "ripliancum," [32] which by interpretation means "large," or "to exceed all." it is employed in connection with describing the arrival of the army of coriantumr in the region of the great lakes, between the present countries of canada and the united states. it is most probably a proper name carrying with it the signification equivalent to the phrase we use in describing the same waters, viz: "the great lakes," or, as the implied book of mormon interpretation stands, bodies of water that exceed in size all others of their kind. then there is the jaredite common name "deseret," meaning honey bee. [33] in passing i call attention to the fact that the hebrew proper name, "deborah" also means "bee," that is, honey bee; [34] and it is quite likely that the proper name "deborah" is derived from the same root whence comes "deseret." the only other common names from the jaredites are the words "cureloms" and "cumoms." [35] these are the names of domestic animals said to have been especially useful to the jaredites, hence most likely used either for draft or pack animals, or perhaps both. turning to the nephite record we have the name of "irreantum," [36] meaning the sea, or "many waters." also the word "liahona," [37] meaning "compass," or perhaps more properly, "director," since, unlike the modern compass, it indicated a variant direction rather than a permanent one; and was made useful to the person possessing it through the principle of faith rather than the magnetic polar force; hence it could only be explained by the term "compass" in that it was an "indicator," or "director." the word "gazelem" is also a nephite word, meaning "a stone," that is, a seer stone, since it is spoken of as a means of ascertaining knowledge through it by revelation. [38] in addition to these words we have also a number of names of nephite coins and the names of fractional values of coins, as follows: the names of the gold coins, commencing with the one of lowest value, are: a senine, a seon, a shum and a limnah. a seon was twice the value of a senine; a shum was twice the value of a seon; and a limnah was equal to the value of all the other gold coins. the silver coins were, a senum, an amnor, an ezrom and an onti. their relative value is stated as follows: an amnor of silver was twice the value of a senum; an ezrom four times the value of a senum; an onti was equal in value to all the other silver coins. the fractional values are represented as follows: a shiblom is half a senum; a shiblum is one half a shiblom; a leah is one half of a shiblum. we have no means of obtaining specifically the value of these coins in modern terms, nor am i interested in that matter here. i only desire to call attention to the fact that these are nephite names brought over into our language by the translation of the nephite records, though reference to the passage [39] where the tables are given will plainly indicate to the interested enquirer that there is stated a system of relative values in these coins that bears evidence of its being genuine. alluding to this matter of names in a general way i suggest that there is nothing more difficult in literature than to originate new names. as a matter of fact names do not suggest things, but things suggest names. men do not bring into existence names and then fasten them upon things, but they see an object, they hear a sound, or become acquainted with an idea, and the object, the sound or the idea suggests a name. so that names, speaking generally, arise from things already existing and are not formed arbitrarily. the names in the book of mormon could come into existence in one of two ways only. either joseph smith arbitrarily created them, or else he found them in the nephite record. since originating new names is so extremely difficult, the probability in the case lies on the side of joseph smith finding them in the nephite record. if any one should doubt of the difficulty of originating new names i would invite him to make the experiment. in this connection i remember with what ease an old teacher of mine in english put down a somewhat presumptuous class mate. the teacher had expatiated on the excellence of the proverbs of solomon, when the aforesaid class mate expressed his contempt of things so simple. "proverbs," exclaimed he, to those sitting near him, "why, it's easy enough to write proverbs." the good doctor who was our teacher happened to overhear the remark and said to the speaker, "suppose you write us a few." my class mate tried: and the more he tried the farther from proverbs he got. he had not learned that proverbs were the "pure literature of reason:" the statement of "absolute truths without qualification;" "the sanctuary of the intuitions of humanity." and so with this matter of originating names. it may seem a simple thing, but those who entertain such an idea let them give us a few new names. now, the book of mormon has a number of proper names that are not new. these are chiefly bible names and are found in nephite writings because the nephites brought with them to the western hemisphere copies of so many of the sacred books of the jews as were in existence at the time of their departure from judea, 600 b. c., parts of which were multiplied by copying and helped form part of the nephite literature; hence they sometimes used bible names. but the book of mormon also gives us a long list of absolutely new names, both of men and of places, though in many in stances, as already pointed out, the names of cities and the districts or country surrounding them took the name of some noted person in some way or other prominently connected with the history of the place. i have already pointed out that a marked distinction exists between nephite names and jaredite names, so that we may see that the book of mormon gives us two lists of new names, one jaredite, the other nephite, which fact, when coupled with the well recognized difficulty of originating names, renders the performance all the more remarkable. it not only demonstrates the originality of the book of mormon, but must be admitted to be either a striking demonstration of wonderful genius on the part of the prophet joseph smith, or else a very strong evidence in support of the claims of the book of mormon. and since the list of new names is quite too large to refer to the genius of one single writer for their origin, i think the latter conclusion represents the truth in the case. footnotes 1. vol. ii., chapter viii. 2. alma iv: 1-5. 3. alma i: 23, 24. 4. helaman iii: 32, 33. 5. helaman iii: 32, 33. 6. helaman xi: 21-24 7. ether xiv: 33. 8. smith's dictionary of the bible, hackett edition vol. iii., p. 2062. 9. in the first chapter of ether there is given a list of names of jaredite kings, twenty-six in all. in the first thirteen names--half of the number--representing the most ancient jaredite times, there are only four that could possibly be derivatives; these are oriah, coriantumr, riplakish, morianton, while in the latter half of the list of names there are at least six derivatives. beginning with the most ancient they are--hearthom, amnigaddah, coriantumr, shiblon, ethem, coriantor. 10. it is not until we reach the middle and later period of nephite times that we meet with such names as amlici, antiomno, amalickiah, nephiah, moronihah, kishkuman, pecumeni, lachoneus, giddianhi, gidgiddoni, zemnarihah, ammaron, ammonihah, and many others that are plainly derivative names. 11. while there can be no more than conjecture upon this point the likelihood of the thing, i am inclined to believe, is all on the side of his marriage and the perpetuation of his race. coriantumr had doubtless every reason to believe that he was the sole survivor of his people, and he could have no greater anxiety than that his race should be perpetuated. in support of this theory it may be urged that in the nephite history, about 41 b. c., we learn of a very strong and mighty leader in war, bearing the name "coriantumr," who was a descendant of zarahemla (helaman i: 15: 32), the leader of the descendants of mulek's colony when discovered by mosiah i, about 200 b. c. it was mulek's colony, it will be remembered, who found coriantumr, the jaredite, and with whom he lived some nine months. may it not be reasonably supposed that this noted man among the nephites, bearing the name of the old jaredite chieftain was a descendant of his, since we find that chieftain's name strangely appearing among the nephites? and may it not be urged that here we have one of those obscure instances in the history of a great people unlikely to be provided for by conspirators constructing a book to be imposed up the world as a revelation from god? 12. it is quite possible also that the word shiblon among the nephites came from the jaredites. unfortunately the orthography of this name is given in two ways in the translation of the jaredite abridgment, "shiblom" and "shiblon;" but if the jaredite name is shiblon, it may be that the name among the nephites was taken from the jaredites as suggested. 13. ether vii: 4-9. 14. ether vii: 6, 16, 17; also xiv: 6-11. 15. helaman v: 14. 16. alma li: 30. 17. helaman i: 22. 18. helaman i: 23. 19. alma l: 14. 20. alma lxii: 32. 21. alma lxii: 30. 22. alma lxii: 30. 23. alma lvi: 14. 24. alma lvi: 14. 25. rollin's ancient history, vol. i., pp. 266, 227. 26. ibid. 27. genesis xi: 9. 28. osborn, ancient egypt and the light of modern discoveries, p. 205. 29. plato (jowett), vol. ii., p. 517. 30. smith's dictionary of the bible, hackett ed., vol. iii., p. 2060. 31. ibid. 32. ether xv: 8. 33. ether ii: 3. 34. smith's dictionary of the bible, article "names," vol. iii., p. 2061. 35. ether ix: 19. 36. i. nephi xvii: 5. 37. alma xxxvii: 38-40. i. nephi xvi: 10-30. i. nephi xviii: 12-21. ii. nephi v: 12. 38. alma xxxvii: 23. 39. alma xi. chapter xxxviii internal evidences--the book of mormon forms of government consistent with the times and circumstances under which they existed. in the book of mormon three forms of government are said to have existed among the various peoples inhabiting the western world. these are, first, a monarchial form; second, a sort of republic or rule of judges; third, an ecclesiastical government, or rule of priests, ending finally in the rule of military chieftains. the book of mormon giving as it does, though only in an incidental way, a description of these several forms of government, presents a crucial test of its claims to being a translation of an ancient record. for if in describing any one of these forms of government it should be out of harmony with well known facts concerning ancient forms of government, or if it ascribes to them qualities or powers out of harmony with the times or circumstances under which they existed, then doubt is thrown upon the claims of the book to being a translation of an ancient record. to illustrate the proposition now laid down: it is well known that to the ancients the only form of monarchy was what we call a "simple" or "absolute" monarchy; that is, a form of government in which all powers of government are centered in one person. such a thing as a division of the powers of government into co-ordinate branches, relegating several functions to distinct persons or groups of persons, was unknown to the ancients. the ideas prevailing in modern times which have brought into existence our "mixed" or "constitutional monarchies" had not as yet been discovered by the ancients; hence if such modern ideas concerning monarchy should be found in the book of mormon governments, involving the existence of cabinets, parliaments or distinct judiciary departments it would at least be very prejudical to the claims of the book to being an ancient record. again in respect of democratic forms of government: the only form known to the ancient was "simple" democracy. the form of government by which the people acted directly upon governmental affairs. the principle of representation in democracies was not as yet discovered in times contemporary with the book of mormon republic, therefore if in the nephite republic, or the "reign of the judges," as that form of government is sometimes called in the book of mormon, there should be found the representative principle, which is really a modern refinement in government, that fact too would be prejudicial to its claims being an ancient record. per contra, if these modern ideas respecting monarchial and democratic forms of government are absent from the kingdoms and republics described in the book, then it would be at least presumptive evidence of the genuineness of its claims; for if the book of mormon had been the product of a modern author, or authors, there would very likely be found in it some of the modern ideas of government, both in its monarchies and in its republics, and especially would this be probable if its authors were illiterate men and not acquainted with these facts concerning government among ancient peoples. under those circumstances the ancient and modern forms would inevitably be confounded because modern illiterate authors would not possess sufficient discretion to keep them separated. monarchies. i am aware that the book of mormon account of the jaredite monarchy is so very limited that we can form but little idea as to its nature; but the little there is said of it is strictly in harmony with the ancient forms of monarchy. that is, the kings were absolute, the source of all law and the center of all political power. they were inducted into their office by formal anointing, according to ancient custom. [1] they are sometimes associated with them on the throne the son who had been selected to succeed in the kingly authority, which is also in accordance with ancient custom. [2] respecting the nature of the nephite kingdom also but little can be learned from the book of mormon because matters concerning government are only mentioned in an incidental way, but from what little is said we are justified in forming the same conclusions regarding it as in regard to the jaredite monarchy. that is, it was "simple" or "absolute" monarchy. the remarks of mosiah ii in relation to the power of a king for good or evil leads to the conclusion that the power of a nephite king was most absolute; and that with the nephite monarch as with the jaredite, the king was the source of all laws and the center of all political authority. the remarks referred to are as follows: and behold, now i say unto you, ye cannot dethrone an iniquitous king, save it be through much contention, and the shedding of much blood. for behold, he has his friends in iniquity, and he keepeth his guards about him; and he teareth up the laws of those who have reigned in righteousness before him; and he trampleth under his feet the commandments of god; and he enacteth laws, and sendeth them forth among his people; yea, laws after the manner of his own wickedness; and whosoever does not obey his laws, he causeth to be destroyed; and whosoever doth rebel against him, he will send his armies against them to war, and if he can he will destroy them; and thus an unrighteous king doth pervert the ways of all righteousness. [3] this certainly is a description of arbitrary powers vested in the king. and what is true of the nephite monarchy is equally true of the lamanite kingdoms--judging from those rare and brief glimpses one gets of lamanite governments in the book of mormon. among all three peoples--jaredites, nephites, lamanites--wherever kingly government is described it is the same--it is "simple," "absolute," "ancient" monarchy. [4] there is no indication anywhere of the existence of cabinets or parliaments; or of the division of political authority into executive, legislative or judicial co-ordinate branches. nor is there any indication that there was ever an attempt to blend the various primary forms of government--monarchy, aristocracy, democracy--into a mixed government, a government embracing elements from all three of these recognized primary forms. such mixed governments are modern creations; refinements in the science of government unattempted by the ancients. the ancients, in fact, held them to be impossible, mere visionary whims, solecisms. even a man of the excellent understanding of tacitus declared that if such a government were formed it could never be lasting or secure. reign of the judges--republic. it is however in the matter of the nephite "reign of the judges" or the "nephite republic" that an illiterate, modern writer would most likely have betrayed himself. especially an american writer strongly imbued with the excellence, to say nothing of the sanctity, of the american form of government. that joseph smith, as also his early and later associates, were imbued with such opinions concerning the american system of government is notorious. joseph smith declared the constitution of the united states to have resulted from the inspiration of god: "and again i say unto you, those who have been scattered by their enemies, it is my will that they should continue to importune for redress, and redemption, by the hands of those who are placed as rulers, and are in authority over you, according to the laws and constitution of the people which i have suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles, that every man may act in doctrine and principle pertaining to futurity, according to the moral agency which i have given unto them, that every man be accountable for his own sins in the day of judgment. therefore, it is not right that any man should be in bondage one to another. and for this purpose have i established the constitution of this land, by the hands of wise men whom i raised up unto this very purpose, and redeemed the land by the shedding of blood." [5] on another occasion the prophet said: "hence we say, that the constitution of the united states is a glorious standard; it is founded in the wisdom of god. it is a heavenly banner; it is to all those who are privileged with the sweets of its liberty, like the cooling shades and refreshing waters of a great rock in a thirsty and weary land. it is like a great tree under whose branches men from every clime can be shielded from the burning rays of [oppression's] sun." [6] still more especially would an illiterate modern writer be likely to betray himself if the american system of government was practically the only one of which he had any definite knowledge. if then his description of a "reign of judges," based upon democratic principles, among an ancient people, escape not only some but all modern refinements of democratic government--some of which were unknown until employed in the establishment of the republic of the united states [7]--then indeed are we well within the realm of the marvelous. and this we may claim for the book of mormon description of the "reign of the judges," viz. that while it outlines a government based upon the central principle of democracy--government by the people [8]--yet there is nothing modern in that republic. the principle of representation no where appears; a division of the political power into co-ordinate and independent departments no where appears; there is no indication of a federation even, much less any of those modern refinements which distinguish modern federated republics from more ancient federated republics. of course democratic government existed from very ancient times and there have also been from of old confederated republics, but the government of the united states rests upon some principles that are recognized as entirely modern. the principal differences between the modern republics and the ancient are these: first, the modern republics recognize the principle of representation: that is, masses of the people delegate authority to act for them to selected representatives; second, the powers of government are lodged in three distinct co-ordinate departments, the law making, the law executing, and the law determining departments; third, the federal government has the same division of political power as the respective states, viz., legislative, executive and judicial; and also has conferred upon it power, within the limits prescribed by the constitution, to act directly through its own instrumentalities upon the citizens of the respective states. the last item the french philosopher de tocqueville, in speaking of the republic of the united states, declared to be a wholly novel theory which he characterizes as a great discovery in modern political science. "in all the confederations which precede the american constitution of 1789," he says, "the allied states, for a common object, agree to obey the injunctions of a federal government; but they [the respective states] reserve to themselves the right of ordaining and enforcing the execution of the laws of the union. the american states which combined in 1789, agreed that the federal government should not only dictate but should execute its own enactments. in both cases the right is the same but the exercise of the right is different; and this difference produced the most momentous consequences. the new word which ought to express this novel thing does not yet exist." (de tocqueville, u. s. constitution, vol. i.) ecclesiastical government. the government which obtained in the era following the advent of messiah in the western world was also in harmony with the conditions prevailing in those days. that is, the ecclesiastical government supplied by the church founded by messiah appears to have superseded all other form of government through the two hundred years which succeeded that event; nor, indeed, up to the close of the book of mormon period, 420 a. d., except here and there a reference made to "kings" among that division of the people who styled themselves lamanites; but i take it that even these "kings" among the lamanites more nearly resembled military chieftains than monarchs at the head of settled governments. in the division of the people called nephites there is no reference either to a reign of judges or of kings or other form of government than this church or ecclesiastical government, so that what i have previously said upon this subject [9] will be found correct, viz., the people after the establishment of the church of christ among them found its institutions and authority sufficient, as well in secular as in spiritual affairs. that such a government as this should take the place of governments formerly existing, i repeat, was in harmony with conditions that obtained after the advent of messiah. i have already called attention to the fact that government becomes necessary because of the vices and injustice of men. that its chief function is to restrain men from injuring one another and thus give security to society. when all the people are righteous government becomes well nigh unnecessary, or operates at least in a very limited sphere, and the form of government becomes a matter of more or less indifference. now it will be remembered that in the awful judgments of god which had swept over the western world at messiah's crucifixion the more ungodly part of the people were destroyed, and those who survived were afterwards thoroughly converted to the gospel of jesus christ by his advent and the ministry of his servants, so that there was inaugurated an era of peace and perfect righteousness. for two centuries at least there was a veritable golden age in the american continents, during which time the simple laws of righteousness promulgated by the gospel were all sufficient as a rule of conduct, and men practically forgot the reign of kings and the reign of judges. when wickedness once more began to stalk through the land it may be that the hitherto prevailing ecclesiastical governments gave way to the rule of military chieftains, both among the nephites and lamanites, though among the later such chieftains were sometimes called "kings." that the monarchial and republican forms of government described in the book of mormon should be in harmony with the principles of those ancient political systems, and that the kind of government which obtained after the advent of messiah among the nephites should be in such perfect harmony with the conditions that obtained in that period, is internal evidence of marked significance in support of the claims of the book of mormon. to see it in its full strength one should ask himself what would be the state of the case if the descriptions of monarchial and democratic government were not in harmony with the restricted ideas of ancient governments, but were full of modern ideas and refinements of government; and if the facts existing after the advent of messiah and the introduction of the nephite golden age were utterly at variance with the kind of government that we are ready to believe then obtained. it should be remembered that if inconsistencies in the book of mormon forms of government would be so damaging against its claims to being an ancient record, then consistency in its forms of government should be allowed equal weight in support of its claims to being an ancient record. the events to which importance is given in the book of mormon are in harmony with the character of the writers. in considering this subject we must bear in mind the purposes for which the book of mormon was written. the purposes are set forth in detail in chapter iii. here it will be sufficient to say that the main purpose of the book of mormon is to be a witness for jesus, the christ; for the truth of the gospel as the power of god unto salvation. notwithstanding these purposes are adhered to throughout the work it is very noticeable, and indeed one cause of complaint against the book, that it gives great prominence, at least in the parts made up of mormon and moroni's abridgments, to wars; to minute descriptions of battles, the construction of fortifications, and the affairs of war in general. this doubtless arises from the fact that mormon and moroni were both military chieftains, and notwithstanding their general purpose was to make prominent the religious events which happened among the nephites and jaredites, and the hand-dealings of god with those peoples, yet when these writers came to give an account of wars, it is but to be expected, by the very nature of things, that they could not refrain from recording those events which would have such a powerful attraction for them. involuntarily they were drawn into a description of those events, and unconsciously gave them prominence in their narratives. so i say the events to which importance is given in the book of mormon are in harmony with the character of the writers, a fact which is still further emphasized by the nature of the first part of the volume. we have seen that 149 of the 157 pages constituting that first part is written by the first nephi and his brother jacob, prophets and priests of god. in their writings wars are mentioned only in the most incidental way, but there is an abundance of religious teaching, and prominence is given to visions, dreams and revelations, and that because those writers were, in the main, prophets and priests of god. it should also be noted, of course, that the time in which these earlier writers lived was not so much a period of warfare as subsequent centuries among the nephites. it is to be observed, then, in conclusion upon this point, that the very prominence given to wars and battle-movements in mormon's and moroni's part of the volume is but in keeping with the nature of things--an additional evidence of consistency in the work--the events to which importance is given are in harmony with the character of the writers. _complexity in the structure of the book of mormon in harmony with the theory of its origin._ i hesitated some time before adopting the above as a heading for this division of the subject, because i was aware, and am still aware of the fact that it scarcely presents the thought i would have considered; and i know how easily, by a slight variation, it could be made subject to the smart retort that the complexity of the structure of the book of mormon is in harmony with the theory of its merely human origin since it is simplicity, not complexity, which is the sign manual of things divine. still, for all that, i have concluded to make use of this faulty title, for want of a better, confident that when my whole thought under it is developed it will result in producing evidence for the truth of the claims of the book. that the structure of the book of mormon is complex all who read it know. the first part of it is made up of the translation of unabridged records, the small plates of nephi. the second part is made up of the translation of abridged books (mormon's abridgment), mormon, however, retaining for the several parts of his abridgment the title of the respective books he abridged. i have already pointed out the fact [10] that mormon's condensed narrative from the original nephite records makes up the body of his work; with occasional direct quotations from the original records, and the whole more or less confused by his running comments, unseparated from the body of his work save by the sense of the text. all this is complex enough surely, but the end is not yet; for within the old nephite records mormon had at hand while doing the work of abridgment, there were still other books. that is, books within books; as, for instance, the book of zeniff within the book of mosiah, which see. [11] also the account of the church founded by the first alma, likewise within the book of mosiah. also the account of the missionary expedition to the lamanites by the young nephite princes, sons of king mosiah ii., within the book of alma, which see. [12] mormon, coming to these books within books, followed that order also in his abridgment; so that as in the original nephite records, we have books within books, so within mormon's abridgment we have abridged records within abridged records. then, as if to cap the climax of complexity in structure, mormon writes a book of his own to which he gives his own name. that is, calls it the book of mormon; the last two chapters of which, however, are written by moroni. then follows what may be called the third part of the book of mormon--moroni's abridgment of the twenty-four plates of ether, which gives us so much of the history as we have of the jaredites. by this arrangement the history of the first people to occupy the western hemisphere, (after the flood), comes last in the book of mormon; and moroni's abridgment of the jaredite record has much of the complexity of his father's abridgment of the nephite records. now, with all this before the mind of the reader--whether he regards joseph smith, solomon spaulding, or sidney rigdon as the author of the book of mormon--i submit to him the question: would either ingenuity or stupidity in a modern author suggest such complexity in the structure of a book as this? can a parallel case be pointed to in the modern making of books? if the book of mormon were modern in structure and its author or authors had the conception that this western world was peopled by a colony coming from the euphrates valley, in very ancient times, and subsequently by two other colonies from judea, one leaving 600 b. c. and the other shortly afterwards, in giving the history of those people, would not the modern author have begun with the most ancient colony and treated the history of the respective peoples in the order of their occupancy of the western continents? then, again: if the book of mormon is mere fiction, the idle coinage of an inventive, modern author, why three migrations? if the object of the modern author was merely to convey an idea how a civilized race in ancient times occupied the western world, why would not the first migration--the jaredite--have answered all his purposes? or why not take the second migration--the nephite--for the accomplishment of such a purpose? why complicate it by bringing in the migration of mulek's colony, when the simple treatment of developing the nephite colony into national proportions would have been sufficient for the purpose of a work of fiction? one other question i would submit relative to the jaredite record and the strange place it occupies in the book of mormon. the plates of ether were found by an expedition sent out from zeniff's colony about 123 b. c., and were translated shortly afterwards by mosiah ii., who was a seer; that is, he was able to use urim and thummim in the translation of strange languages. now, why did not mormon include an abridgment of mosiah's translation of the plates of ether in his abridgment of nephite records, allowing it to stand in his collection of plates as his abridgment of the book of zeniff stands within his abridgment of the book of mosiah, instead of passing the matter by and leaving it for his son moroni to make a translation direct from the book of ether, thus throwing the history of the first inhabitants of the western world, after the flood, to the very last part of the record? candidly, does the complex structure of the book of mormon appeal to one as at all modern in its arrangement? are modern books so constructed? and yet, notwithstanding all the complexity in the structure of the book, each part is so in harmony with every other part, and with the whole, that really, after all, it is a very simple book, and one readily understood. it is clear that the very peculiar circumstances under which the book of mormon was compiled by the original nephite writers, and that neither the ingenuity nor the stupidity of joseph smith, nor of any other modern writer, is responsible for this peculiar structure of the book. and, moreover, since the book in its details retains harmonious consistency with the plan of its structure, must not such a fact be conceded to be an incidental evidence in favor of its claims? footnotes 1. ether vi: 27. ibid. ix: 15-22. ibid. x: 10 et. seq. 2. ether ix: 14, 15, 21, 22. ibid. x: 13. 3. mosiah xxix: 21-23. see also remarks, chapters x, and xiii. 4. perhaps it may be thought that an exception should be made in the matter of lamanite kingdoms, of which i have spoken (chapter xiii) as constituting at one period of lamanite history, a sort of confederacy of kingdoms; but this does not affect the statement of the text which is dealing with the form of government. i believe myself justified in saying that whether reference is made to the petty lamanite kingdoms or the central kingdom to which they were tributary, the principle in government will be found the same--the king is the source of all political power, the monarchy is "simple," the kingly power absolute. 5. doc. & cov., sec. ci: 76-80. 6. letters of joseph smith, from liberty prison, under date of march 25, 1839--to the church of the latter-day saints. history of the church, vol. iii., p. 304. 7. see de tocqueville's constitution of the u. s., vol. i. 8. see chapter xiii. 9. ante pp. 216-7. 10. see ante chapter xxxvii. 11. book of mosiah, p. 181 (current edition). 12. book of mormon, p 283 (current edition). chapter xxxix internal evidences--the originality of the book of mormon an evidence in support of its claims. how far originality may be insisted upon as a necessary element in a book avowedly containing a revelation from god is an open question; just as how far originality in a prophet may be insisted upon is. in both cases, however, it cannot be doubted but that originality would be regarded as evidence of considerable weight in favor of the divinity of the message of either prophet or book. somehow men look for originality in any thing that purports to be a revelation from god, come how it will. they look for a word "from the inner fact of things" in a revelation. a new word that shall add somewhat to the sum of known things, and spoken in a way to attract anew the attention of men. and yet it must not be forgotten that "every scribe which is instructed unto the kingdom of heaven * * * bringeth forth out of his treasure things new and old" [1]--the old, mark you, as well as the new--and one of olden time doubted even if there really was any new thing under the sun. "the thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. is there any thing whereof it may be said, see, this is new? it hath been already of old time, which was before us." [2] from all which i conclude that while in a way originality may be regarded as affording some evidence in favor of the claims of a prophet and his message, or of a book and its revelation, still originality is not an indispensable quality in either prophet or book. contemporary prophets, or prophets living in succession, may come burdened with the same word of the lord, with the same divine message; but the one who speaks secondly or thirdly, and hence with all claim to originality gone, is none the less god's messenger; and the word he speaks may not with safety be rejected for that it lacks the quality of originality. so, too, with books. it would be a senseless manner of handling the scriptures to reject the books called first and second chronicles because they chiefly duplicate the matter of the books called first and second kings, and have little originality to commend them to our acceptance. so with the books of the new testament. accepting for our purpose here the order in which they stand in the commonly received versions of the new testament, as the order in which the books were written, shall the book of mark be rejected because in the main it deals with the same matter that engages the attention of matthew, and there is but little on the score of its originality of matter to commend it as an inspired book? the same question could be asked in relation to the book of luke. the truth is that god in books as in prophets sometimes requires more than one for a witness to his message, and hence repeats the revelation in a number of inspired books, in which case the books merely repeating the revelation are as truly inspired, as truly scripture as the one in which the message first appeared, although it could be said that the quality of originality is wholly wanting. since the book of mormon feigns the introduction of no new religion, but gives merely an account of the introduction of the christian religion in the western hemisphere, by inspired teachers, both before and after the coming of messiah, and by the personal ministry of messiah after his resurrection; and as the christian religion is always the same, in all times and in all lands, it must have been the same when introduced into america as when taught in judea--where is room for originality? is not originality by the very nature of the claims of the book of mormon excluded? the reader, i believe, will recognize the force of the question; and i take occasion here to remark that the point in the question exhibits the weakness of those objections that are sometimes urged against the book of mormon on the score of sameness of matter in it and the new testament; and also it exhibits how senseless is the clamor for the existence of some new moral or religious truth [3] in the book of mormon, not to be found in the old or new testaments. since, then, the book of mormon, so far as it treats of religion, treats of the christian religion, it is comparison not contrast that should be made; sameness, not difference that should be looked for; identity of moral and religious truths, not differences; accordance with old truths, rather than the existence of new ones. the christian religion may not be contrasted with itself; and as the fullness of the gospel was revealed in the proclamation of it in judea, it would be sufficient if a dispensation of the same gospel proclaimed in america is in strict accordance with that taught in judea. in fact this is all that the nature of the case strictly requires. still, after the reasonableness of all this is established, there may be claimed for the book of mormon an originality in the fact of the existence of new and important christian truths in its pages; as, also an originality of emphasis placed on certain other christian truths. this much that a proper estimate may be formed of the value of originality as an evidence of the divine authenticity or inspiration of a book; neither giving an exaggerated value to it on the one hand, nor accounting it of little or no importance on the other. i. _originality of structure._ in enumerating the several particulars in which the book of mormon manifests originality, i would name its peculiar structure--so at variance with all modern ideas of book making--pointed out in the treatment of the last subdivision of chapter xxxviii, and ask the reader to consider that treatise brought over into this subdivision, and the peculiar structure of the book of mormon made one, and the first, of the evidences of its originality. ii. _originality in names._ so also as to names; so far as they are original, i would have that fact considered as another, the second, evidence of the originality of the book of mormon; and so much of that treatise as deals with the originality of the names, (see chapter xxxvii) considered as brought over into this subdivision. iii. _in the manner of its coming forth._ in the manner of its coming forth no less than in its structure and its names, the book of mormon is original. it must be remembered that at the time of the coming forth of the book of mormon such a thing as a new revelation from god was utterly unlooked for. indeed it was the consensus of christian opinion and teaching that the time of revelation had passed; that the days of miracles were over; that god in the christian dispensation to mankind (the dispensation in which messiah ministered in person) spoke the final word; that no more divine communication would be given. speculating upon this very subject in connection with the desirability for knowledge respecting the ancient inhabitants of america, ethan smith, in his "view of the hebrews; or the tribes of israel in america," says, most emphatically: we are to expect no new revelation from heaven, and the days of miracles are thought to be past. we probably must look for just such evidence to exhibit to the world that people so long lost [as the ten tribes of israel], as is in fact exhibited by the natives of america. [4] it is well to remember that this was said some years before the book of mormon was published, and i repeat that it represents the generally accepted christian idea concerning revelation and miracles. furthermore, it is notorious that the prime objection urged against the book of mormon was the fact that it claimed to be a new revelation from god; and the arguments found in the discourses and writings of the early elders of the church clearly prove that the chief contention over the book of mormon in those early days was on this point. [5] it follows, therefore, that joseph smith's account of the manner in which the book of mormon was brought forth and translated was a very original one; for it involved a revelation from god to make known its existence, and what men call a miracle to secure its translation. here, then, was not only originality, but a bold contradiction of what was supposed to be the most completely settled doctrine of modern christendom, _viz_. that the age of revelations and miracles had forever passed away. it is scarcely probable that imposters would move along such lines as these. the proclamation of a new revelation making known the existence of a new volume of scripture was the most remarkable innovation upon christian opinion that the world had ever witnessed. orthodoxy stood aghast at the presumption as they called it; and seemed for a time to forget all other points of controversy in order to concentrate their attack upon this innovation of their most cherished idea. they thought the very claim that the book of mormon involved a new revelation from god was sufficient to justify its rejection. yet never was opposition so completely demolished in controversy as this sectarian argument against new and continual revelation. so completely was it overthrown that we to-day scarcely ever hear it mentioned. with this, however, i have nothing further to do. my only point at present is that there was a bold originality in joseph smith's account of the coming forth and translation of the book of mormon, which, in addition to contravening the accepted christian opinion of the times on the subject of revelation and miracles, carried with it much weight in support of the claims made for this american volume of scripture; for surely imposters seeking to foist a book upon the world either for obtaining fame or money would never be found moving along lines so diametrically opposite to accepted opinions. iv. _its accounting for the peopling of america._ in its account of peopling america no less than in its structure and the manner in which its existence was made known and its translation accomplished, the book of mormon is original. all the books on american antiquities that could possibly have been accessible to joseph smith and his associates favored the theory of migrations from northeastern asia by way of behring straits where the asiatic and american continents approach each other. see josiah priest's american antiquities, preface. ethan smith, referring to the authorities that he was acquainted with on this subject, says: all seem to agree that the indians came from the northwest, and overspread the continent to the south. * * * * * i forbear to offer any further remarks upon these testimonies incidentally afforded by this most celebrated author, [meaning humboldt]. let them be duly weighed by the judicious reader; and he surely cannot doubt but that the natives of america came from the north over behring's straits; and descended from a people of as great mental cultivation, as were the ancient family of israel. [6] not only were such the prevailing views at the time ethan smith wrote, 1825, but even to this day the same general opinion prevails among authorities; [7] that is, that america was peopled from asia by way of behring straits. the migrations of the book of mormon, however, contravene this quite generally accepted theory. while it is supposed that the jaredites passed out of the euphrates valley and wandered several years eastwardly through asia, they crossed the pacific and landed in the south part of the north continent of america and settled in a district of country they afterwards called moron, near what was afterwards the nephite province called desolation, which was in the region of country known to us as the central american states. [8] the nephite colony, as we have seen [9], landed on the west coast of south america about thirty degrees south latitude; and mulek's colony is supposed to have landed somewhere in the south part of the north american continent. these book of mormon accounts of migrations to the american continents constitute the widest possible departure from usually accepted theories upon the subject. v. _the nativity of ancient american peoples._ the book of mormon is original with reference to the facts it presents respecting the nativity of its peoples. on this point, more is sometimes claimed by believers in the book of mormon than is warranted by the facts in the case. for example, it is sometimes stated that the israelitish origin of the native americans was first asserted by the book of mormon. that is not true. long before the advent of the book of mormon james adair, whose work was published in 1775, advanced the theory that the native american indians were the lost ten tribes of israel, and argued for the truth of his theory at great length. [10] ethan smith, in his work we have several times quoted, advances the theory that the native indians were the "ten lost tribes of israel," the very title of his book--"view of the hebrews; or the tribes of israel in america"--is the evidence of his holding that theory. it is therefore a mistake to say that the idea of israelitish descent of the native american indians originated with the book of mormon. indeed the theory that the native americans were the ten lost tribes of israel found many advocates both in europe and the united states, especially, i may say, in the new england states, before 1830. wherein the book of mormon is original in respect of this matter is that while declaring the israelitish descent of the ancient people of america, it directly contravenes the idea that the native americans, are the ten lost tribes of israel, by incidentally declaring those tribes to be in another part of the world, and jesus announcing to the nephites his intention to appear unto them, and administer among them. [11] of course reference to israelitish descent is here made to the two last migrations only, that is, to the colony of lehi, and the colony of mulek. the colony of jared were doubtless of the same race, but of earlier ancestors, among whom the patriarch shem. the book of mormon refers to lehi's colony as made up of descendants of manasseh [lehi] and ephraim [ishmael] [12] while the colony of mulek were jews. from this it appears that the book of mormon is as boldly original in declaring the nativity of these colonies that peopled america with teeming millions of their descendants, as it is in its account of the course of their migrations or the manner in which the book of mormon came forth. for, in limiting the nativity of these colonies to the descendants of joseph and of judah, it as radically contravenes existing opinions upon the subject as it does in respect of the manner in which the book came forth, and the course of migration. vi. _accounting for the existence of christian ideas in america._ the book of mormon is original in the matter of accounting for the existence of christian ideas and doctrines among the native americans. i would have this statement so understood as to include all bible ideas, since right conceptions of christianity in its fullness includes the old testament and the dispensation of god to the children of men described therein as part of the christian heritage, as well as the specific christian dispensation which is described in the new testament. the manner in which the book of mormon accounts for christian ideas and doctrines among native americans is, first, by detailing the facts of direct revelation of christian truths to the ancient inhabitants of america, as, for instance, in the case of the prophet moriancumer among the jaredites, where that great prophet is represented as being permitted to stand in the revealed presence of the preexisting spirit of jesus christ, and to hear the proclamation that in him should all mankind have life and that eternally; and that as he appeared unto that prophet in the spirit, so would he appear unto his people in the flesh; and that those who would believe on his name should become his sons and daughters. [13] also the revelation of christian truths vouchsafed to the first nephi; who, in vision, some hundreds of years before the advent of christ, was permitted to foresee the birth of the redeemer, the labors of his forerunner, john the baptist, who prepared the way before him, and much of the judean ministry of christ, including his crucifixion, his resurrection, and the establishment of his ministry through twelve apostles; so also his advent and ministry among the inhabitants of the western world, [14] ending in the establishment of the christian sacraments, and of the christian church, as the sacred depository of christian truths. secondly, the book of mormon accounts for the existence of christian ideas and doctrines among native american races by declaring the nephites to be in possession of the hebrew scriptures extant among that people from the beginning up to 600 b. c., including the five books of moses, some of the writings of isaiah and jeremiah. [15] and also ascribing to the jaredites the knowledge of most ancient events through scriptures in their possession, dealing with events from the tower of babel back to the very days of adam. [16] it is, then, by most direct means of the revelations of god to the ancient inhabitants of america and the personal ministration of jesus christ among them and the knowledge imparted by these several volumes of very ancient scripture that the book of mormon accounts for the existence of christian ideas and christian truths among the native americans. there is nothing like this in the theories of men to account for the existence of these truths in america. in the first place let the reader be assured that it is quite generally conceded by the very best authorities that ideas closely analogous to christian truths are found in the traditions of the native americans. "most ancient and modern authors," says de roo, "agree in saying that the christian religion has been taught on our [the american] continent at an epoch not so very much anterior to the columbian discovery. bastian establishes the latter opinion by the numerous analogies he points out between the religious belief and practices of the christians and those of american aborigines. von humboldt admits the parity to be so striking as to have given the spanish missionaries a fine opportunity to deceive the natives by making them believe that their own was none other than the christian religion. 'not a single american missionary who has, until this day, left any writing has forgotten to notice the evident vestiges of christianity which has in former time penetrated even among the most savage tribes,' says dr. de mier, commenting on sahagun's history. quite a number of ancient writers, such as garcilasso de la vega, solorzano, acosta, and others are equally explicit in asserting that several christian tenets and practices were found among our aborigines; but they deny their introduction by christian teachers, giving, strange to say, to the devil the honor of spreading the light of christianity, in spite of his hatred of it." [17] later he says: no modern student of american antiquity fails to notice the close and striking resemblances between several leading particulars of christian faith, morals, and ceremonies and those of ancient american religions. sahagun, who wrote in mexico about the middle of the sixteenth century, and took such great pains to be correctly informed in regard to all religious rites of our aborigines, states already that all the spanish missionaries who wrote in america before him had pointed out the numerous vestiges of christianity to be found even among the savage indian tribes. [18] devil propaganda of christianity was quite a favorite theory with many of the early spanish writers, while others advanced the theory that christian apostles had evangelized the western hemisphere. among the latter was the archbishop of san domingo, davilla padilli, a royal chronicler who wrote a book to prove that christian apostles had formerly preached in the west indies. so also torquemada holds the same opinion, although he admits of the possibility of the devil teaching christianity. more modern writers seek to account for the existence of these christian analogies in other ways. prescott for instance, in his conquest of peru, says: in the distribution of bread and wine at this high festival, [the feast of raymi] the orthodox spaniards who first came into the country saw a striking resemblance to the christian communion; as in the practice of confession and penance, which, in a most irregular form indeed, seems to have been used by the peruvians, they discerned a coincidence with another of the sacraments of the church. the good fathers were fond of tracing such coincidences, which they considered as the contrivance of satan, who thus endeavored to delude his victims by counterfeiting the blessed rites of christianity. others, in a different vein, imagined that they saw in such analogies the evidence that some of the primitive teachers of the gospel, perhaps an apostle himself, had paid a visit to these distant regions and scattered over them the seeds of religious truth. but it seems hardly necessary to invoke the prince of darkness, or the intervention of the blessed saints to account for coincidences which have existed in countries far removed from the light of christianity, and in ages, indeed, when its light had not yet risen on the world. it is much more reasonable to refer such casual points of resemblance to the general constitution of man and the necessities of his moral nature. [19] of which i think de roo very justly remarks: "the christian mysteries admitted by the ancient peruvians and mexicans could hardly find their origin in man's constitution; nor are religious practices, like baptism, fasting, celibacy, and a cloistered life, to be considered as necessities of man's moral, yet corrupt nature. more reasonable and better historical causes should be found to account for the presence of christian faith and christian rites in ancient america." [20] h. h. bancroft also concedes the existence of rites among native americans analogous to those existing among jews and christians, but regards them as mere coincidences. he says: many rites and ceremonies were found to exist among the civilized nations of america that were very similar to certain others observed by the jews and christians in the old world. the innumerable speculators on the origin of the aboriginal inhabitants of the new world, or at least on the origin of their civilization, have not neglected to bring forward these coincidences--there is no good reason to suppose them anything else--in support of their various theories. [21] on which de roo remarks: "coincidences, so many, so striking, in faith, in morals, and liturgy! coincidences, indeed, little short of wonders!" nadaillac also would refer these "coincidences" to natural causes. he says "no dissemination of merely christian ideas, since the conquest [by the spaniards] is sufficient to account for these myths [having in mind the traditions of the creation, flood, migrations, christian analogies, etc.], which appear to have their root in the natural tendencies of the human mind in its evolution from a savage state." [22] and so in these various ways men would account for the existence of christian ideas and doctrines; but it was reserved for joseph smith, the prophet of the dispensation of the fullness of times, through the book of mormon, to announce the boldly original idea that knowledge of christian truths and doctrines had their origin among native american peoples in direct revelation to them from god; in the personal ministration of the lord jesus christ, after his resurrection from the dead; and from being in possession of ancient scriptures which to the nephites, no less than to the jews, made known god's plan of redemption for mankind through the personal suffering and resurrection of his son jesus christ. i hold that the very originality and boldness of these assertions respecting the direct means by which the people of america in ancient times received their knowledge of christian truths, and which so far transcend the timid and tentative speculations of men, even of the most intelligent and courageous, have about them an atmosphere of truth that is most convincing; moreover, i cannot help but believe that originality in respect of such things as are here set down; structure, names, the manner of coming forth, in its account of peopling america, the nativity of american people, and lastly this accounting for the existence of christian ideas among native american races, is of a vastly greater importance than originality in mere phraseology or style of composition. footnotes 1. matt. xiii: 52. 2. ecclesiastes i: 9, 10. 3. for this clamor see a brief discussion on the book of mormon between the writer and an "unknown" writer in "the salt lake tribune," impressions of nov. 22, 29; and december 6, 13, 1903. see also "the golden bible" (lamb), edition of 1887, p. 207-213. also the views of the rev. dr. wm. m. paden, of the first presbyterian church; salt lake city, quoted by the writer in a discourse on "the fifth gospel"--third nephi--"defense of the faith and the saints," vol. i, pp. 373-399. 4. view of the hebrews, 2nd edition, (1825) pp. 168, 169. 5. see the works of orson and parley p. pratt; john taylor's discussion with three ministers in france; early volumes of millennial star, spencer's letters--in fact all the early church literature. of late opponents of the book of mormon have not pressed this point of controversy, since the sectarian arguments respecting it have been utterly demolished. for a brief consideration of the various points of that argument see "new witnesses for god," vol. i., ch. viii. 6. view of the hebrews, pp. 187, 188 7. see chapter xxix, especially taking account of foot note references. 8. dictionary of the book of mormon, reynolds, p. 168. and vol. ii, pp. 139-40. 9. vol. ii, pp. 157-8. 10. see this volume, pp. 46-48. 11. see iii. nephi xv, xvi, xvii. 12. the statement here that ishmael was of ephraim is set down upon the authority, first, of inference. the inference is based upon the fact as already stated that there are promises in the hebrew scriptures respecting ephraim which cannot be realized so far as we know, except through the seed of ephraim dwelling upon the land of america, as we have seen in considering the evidence of the bible for the truth of the book of mormon; and as lehi and his family were of the tribe of manasseh, and mulek's colony being jews, it leaves the family of ishmael, and perhaps zoram, the servant of laban to introduce the descendants of ephraim into the western world. second, a number of latter-day saints, familiarly acquainted with the prophet joseph smith, declare that in conversation they had known him to say that in mormon's abridgment of the book of lehi (which supplied the 116 pages of manuscript lost by martin harris) it was plainly stated that ishmael was of the tribe of ephraim. among those who heard such remarks was the late elder franklin d. richards, of the council of the apostles and church historian, who records his recollection of the prophet's statement in the following manner: "one day in the autumn of that year, (1843) as i was passing near, (the "nauvoo mansion") it being in warm weather, i observed the door standing open and the prophet joseph inside conversing with one of the brethren, leaning against the counter. it being a public house, i ventured to walk in, and scarcely had more than time to exchange usual civilities, when this brother said: 'brother joseph, how is it that we call the book of mormon the stick of joseph, in the hands of ephraim, when the book itself tells us that lehi was of the lineage of manasseh? i cannot find in it about the seed of ephraim dwelling on this land at all.' joseph replied: 'you will recollect that when lehi and his family had gone from jerusalem out into the wilderness, he sent his son nephi back to the city to get the plates which contained the law of moses and many prophecies of the prophets, and that he also brought out ishmael and his family, which were mostly daughters. this ishmael and his family were of the lineage of ephraim, and lehi's sons took ishmael's daughters for wives, and this is how they have grown together, 'a multitude of nations in the midst of the earth.' "'if we had those one hundred and sixteen pages of manuscript which martin harris got away with, you would know all about it, for ishmael's ancestry is made very plain therein. the lord told me not to translate it over again, but to take from nephi's other plates until i came to the period of time where the other translation was broken off, and then go on with mormon's abridgment again. that is how it came about that ishmael's lineage was not given in the book of mormon, as well as lehi's."'--frankling d. richards, "the contributor," vol. xvii, p. 425. 13. ether iii. 14. i. nephi x: 11, 12. 15. see i. nephi v: 11. 16. ether i: 3-6. 17. history of america before columbus, p. de roo, vol. i., 423, 424. 18. ibid. p. 517. 19. conquest of peru, vol. i., pp. 96, 97. 20. history of america before columbus, vol. i., pp. 523-4. 21. native races, vol. iii., pp. 438-9 22. prehistoric america, p.531. chapter xl internal evidences.--the originality of the book of mormon an evidence in support of its claims. (continued.) vii. _the fall of adam--the purpose of man's earth existence._ in the matter of some christian truths, it sets forth, as well as in some it emphasizes, the book of mormon is original; and in none more so than in dealing with the doctrine of adam's fall, and the purpose of man's existence. in the second book of nephi, chapter ii, occurs the following direct, explicit statement: adam fell that men might be: and men are that they might have joy. this sentence is the summing up of a somewhat lengthy discussion on the atonement, by the prophet lehi. it is a most excellent and important generalization, and is worthy to be classed with the great generalizations of the jewish scriptures, such for instance as that in the closing chapter of ecclesiastes, "fear god and keep his commandments, for this is the whole duty of man;" paul's famous generalization: "as in adam all die, even so in christ shall all be made alive:" or the apostle james' summing up of religion: "pure religion, and undefiled before god and the father, is this, to visit the fatherless and widows in their affliction, and to keep one's self unspotted from the world." or of messiah's great summing up of the whole law and gospel; "thou shalt love the lord thy god, with all thy heart, and with all thy soul, and with all thy mind. this is the first and great commandment, and the second is like unto it, thou shalt love thy neighbor as thyself. on these two commandments hang all the law and all the prophets." i care not whether you regard the literary excellence of this book of mormon generalization or the importance of the great truths which it announces, i repeat, it is worthy in every way to stand with the great generalizations quoted above. it deals with two of the mightiest problems of theology: 1st, the reason for adam's fall; 2nd, the purpose of man's existence. before entering into a consideration of these doctrines, however, i must establish the fact of their book of mormon originality; for i fancy there will be many who at first glance will be disposed to question their being original with that book. it must be conceded, of course, that the fact of man's fall is frequently mentioned in the bible. the story of it is told at length in genesis. [1] it is the subject of some of paul's discourses; [2] and, indeed, it underlies the whole christian scheme for the redemption and salvation of mankind. yet, strange to say, there is not to be found a direct, explicit, and adequate statement in all the jewish scriptures as to _why_ adam fell. the same may be said with reference to the second part of this passage. that is, there is nowhere in jewish scriptures a direct, explicit, adequate statement as to the _object_ of man's existence. these statements with reference to the absence of anything in holy scripture on these two important points, will, i know, be regarded as extremely bold; and especially when made with reference to so large a body of literature as is comprised in the bible. yet i make them with confidence; and am helped to that conclusion from the fact that nowhere in the creeds of men, based upon jewish and christian scripture, is there to be found a direct statement upon these two subjects that has in it the warrant of explicit, scriptural authority. nowhere in the creeds of men--the creeds of men! those generalizations of christian truths as men have conceived those truths to be; those deductions from the teachings of holy scripture--nowhere in them, i repeat are these two great theological questions disposed of on scriptural authority. the westminister confession of faith, which embodies the accepted doctrine of one of the largest sects of protestant christendom, while it indeed has a word, in fact several sections on the subject of adam's fall and its consequences, it contents itself with stating the fact of it, the manner of it, as also, that god permitted it, "having purposed to order it to his own glory," yet in such manner as himself not to be chargeable with the responsibility of the sin; but nowhere is there an explanation of _why_ adam fell. with reference to the purpose of man's creation--included in the treatment of the purpose of creation in general--the creed ascribes the purpose of all the creative acts of god to be "the manifestation of the glory of his eternal power, wisdom and goodness." [3] and in an authoritative explanation of this part of the creed it is said, "the design of god in creation was the manifestation of his own glory." and again: "our confession very explicitly takes the position that the chief end of god in his eternal purposes and in their temporal execution in creation and providence is the manifestation of his own glory. the scriptures explicity assert that this is the chief end of god in creation. [4]. * * * * * the manifestation of his own glory is intrinsically the highest and worthiest end that god could purpose to himself." [5] the only business i have here with this declaration of the purpose of god in creation--including the creation of man, of course--is simply to call attention to the fact that it nowhere has the direct warrant of scripture. the creed of the "episcopalian church," whose chief doctrines are embodied in "the book of common prayer," is silent upon the two subjects in question, viz., "why" adam fell; the "object" of man's existence. the "articles of faith," it is true, speak of the "fall" of adam, and its effects upon the human race, but nowhere is it said "why" adam fell; or a "reason" given for man's existence. the creed proclaims faith in god, "the maker and preserver of all things, both visible and invisible;" but nowhere declares the purpose of that creation, and consequently has no word as to the "object" of man's existence. the exposition of the catholic creed on the same points, as set forth in the douay catechism is as follows--and first as to the fall: man was created in "the state of original justice, and perfection of all natural gifts;" this "original justice" was lost "by adam's disobedience to god in eating the for-bidden fruit;" but nowhere is there anything said as to the reason for this fall from the state of "original justice." as to the purpose of man's creation, the catechism has the following: ques. what signify the words creation of heaven and earth? ans. they signify that god made heaven and earth and all creatures in them of nothing, by his word only. ques. what moved god to make them? ans. his own goodnesss, so that he may communicate himself to angels and to man for whom he made all other creatures. [6] speaking of the creation of the angels, the same work continues: ques. for what end did god create them (the angels). ans. to be partakers of his glory and to be our guardians. referring again to man's creation the following occurs: ques. do we owe much to god for creation? ans. very much, because he made us in such a perfect state, creating us for himself, and all things else for us. [7] from all which it may be summarized that the purposes of god in the creation of man and angels, according to catholic theology, is-first, that god might communicate himself to them; second, that they might be partakers of his glory. third, that he created them for himself, and all things else for them. while this may be in part the truth, and so far excellent, it has no higher warrant of authority than human deduction, based on conjecture, not scripture; and it certainly falls far short of giving to man--as we shall see--that "pride of place" in existence to which his higher nature and his dignity as a son of god entitles him. if in these creeds of the greater divisions of christendom there is found no clear and adequate explanation of the reason of adam's fall, or the purpose of man's existence, it may be taken for granted that none of the minor divisions of christendom have succeeded where these have failed, since these larger divisions of christendom embody in their creeds the hived theological wisdom and the highest scholarship of the christian ages. the originality of these two book of mormon doctrines established, let us now consider if they are true and of what value they are, and what effect they will probably have upon the ideas of men. i shall treat them separately first, and in relation afterwards. "adam fell that men might be." i think it cannot be doubted when the whole story of man's fall is taken into account that in some way--however hidden it may be under allegory--his fall was closely associated with the propagation of the race. before the fall we are told that adam and eve were in a state of innocence; [8] but after the fall "the eyes of them both were opened and they knew that they were naked, and they sewed fig leaves together and made themselves aprons," [9] and also hid from the presence of the lord. in an incidental way paul gives us to understand that adam in the matter of the first transgression "was not deceived," but that the woman was. [10] it therefore follows that adam must have sinned knowingly, and perhaps deliberately; making choice of obedience between two laws pressing upon him. with his spouse, eve, he had received a commandment from god to be fruitful, to perpetuate his race in the earth. he had also been told not to partake of a certain fruit of the garden of eden; but according to the story of genesis, as also according to the assertion of paul, eve, who with adam received the commandment to multiply in the earth, was deceived, and by the persuasion of lucifer induced to partake of the forbidden fruit. she, therefore, was in transgression, and subject to the penalty of that law which from the scriptures we learn included banishment from eden, banishment from the presence of god, and also the death of the body. this meant, if eve were permitted to stand alone in her transgression, that she must be alone also in suffering the penalty. in that event she would have been separated from adam, which necessarily would have prevented obedience to the commandment given to them conjointly to multiply in the earth. in the presence of this situation, therefore, it is to be believed that adam was not deceived, either by the cunning of lucifer or the blandishments of the woman, deliberately, and with a full knowledge of his act and its consequences, and in order to carry out the purpose of god in the existence of man in the earth, shared alike the woman's transgression and its effects, and this in order that the first great commandment he had received from god, viz.--"be fruitful and multiply and replenish the earth, and subdue it"--might not fail of fulfillment. hence "adam fell that man might be." the effect of this doctrine upon the ideas of men concerning the great patriarch of our race will be revolutionary. it seems to be the fashion of those who assume to teach the christian religion to denounce adam in unmeasured terms; as if the fall of man had surprised, if, indeed, it did altogether thwart, the original plan of god respecting the existence of man in the earth. the creeds of the churches generally fail to consider the "fall" as part of god's purpose regarding this world, and, in its way, as essential to the accomplishment of that purpose as the "redemption" through jesus christ. certainly there would have been no occasion for the "redemption" had there been no "fall;" and hence no occasion for the display of all that wealth of grace and mercy and justice and love--all that richness of experience involved in the gospel of jesus christ, had there been no "fall." it cannot be but that it was part of god's purpose to display these qualities in their true relation, for the benefit and blessing and experience and enlargement and ultimate uplifting of man; and since there would have been no occasion for displaying them but for the "fall," it logically follows that the "fall," no less than the "redemption," must have been part of god's original plan respecting the earth-probation of man. the "fall," undoubtedly was a fact as much present to the fore-knowledge of god as was the "redemption;" and the act which encompassed it must be regarded as more praise-worthy than blame-worthy, since it was essential to the accomplishment of the divine purpose. yet, as i say, those who assume to teach christianity roundly denounce adam for his transgression. an accepted teacher of catholic doctrine says: the catholic church teaches that adam, by his sin, has not only caused harm to himself, but to the whole human race; that by it he lost the supernatural justice and holiness which he received gratuitously from god, and lost it, not only for himself, but also for all of us; and that he, having stained himself with the sin of disobedience, has transmitted not only death and other bodily pains and infirmities to the whole human race, but also sin, which is the death of the soul. [11] and again: unhappily, adam, by his sin of disobedience, which was also a sin of pride, disbelief, and ambition, forfeited, or, more properly speaking, rejected that original justice; and we, as members of the human family, of which he was the head, are also implicated in that guilt of self-spoliation, or rejection and deprivation of those supernatural gifts; not, indeed, on account of our having willed it with our personal will, but by having willed it with the will of our first parent, to whom we are linked by nature as members to their head. [12] still again, and this from the catholic douay catechism: q. how did we lose original justice? a. by adam's disobedience to god in eating the forbidden fruit. q. how do you prove that? a. out of rom. v: 12, "by one man sin entered into the world, and by sin death; and so into all men death did pass, in whom all have sinned." q. had man ever died if he had never sinned? a. he would not, but would live in a state of justice and at length would be translated alive to the fellowship of the angels. [13] from a protestant source i quote the following: in the fall of man we may observe: (1) the greatest infidelity. (2) prodigious pride. (3) horrid ingratitude. (4) visible contempt of god's majesty and justice. (5) unaccountable folly. (6) a cruelty to himself and to all his posterity. [14] another protestant authority says: the tree of knowledge of good and evil revealed to those who ate its fruit secrets of which they had better have remained ignorant; for the purity of man's happiness consisted in doing and loving good without even knowing evil. [15] from these several passages as also indeed from the whole tenor of christian writings upon this subject, the fall of adam is quite generally deplored and upon him is laid a very heavy burden of responsibility. it was he, they complain, who, brought death into the world, and all our woe. one great division of christendom in its creed, it is true, in dealing with the fall, concedes that "god was pleased according to his wise and holy counsel, to permit [the fall] having purposed to order it to his own glory." [16] and in an authoritative explanation of this section they say, "that this sin [the fall] was permissively embraced in the sovereign purpose of god." and still further in explanation: its purpose [i. e., of the fall] being god's general plan, and one eminently wise and righteous, to introduce all the new created subjects of moral government into a state of probation for a time in which he makes their permanent character and destiny depend upon their own action. still, this sin, described as being permissively embraced in the sovereign purpose of deity, god designed "to order it to his own glory;" but it nowhere appears according to this confession of faith that the results of the fall are to be of any benefit to man. the only thing consulted in the theory of this creed seems to be the manifestation of the glory of god--a thing which represents god as a most selfish being--but just how the glory of god can be manifested by the "fall" which, according to this creed, results in the eternal damnation of the overwhelming majority of his "creatures," is not quite apparent. those who made this westminister confession, as also the large following which accept it, concede that their theory involves them at least in two difficulties which they confess it is impossible for them to overcome. these are, respectively: first, "how could sinful desires or volitions originate in the soul of mortal agents created holy like adam and eve;" and, second, "how can sin be permissively embraced in the eternal purpose of god and not involve him as responsible for the sin?" "if it be asked," say they, "why god, who abhors sin, and who benevolently desires the excellence and happiness of his creatures, should sovereignly determine to permit such a fountain of pollution, degradation, and misery to be opened, we can only say, with profound reverence, 'even so, father, for so it seemed good in thy sight."' [17] these difficulties, however, are the creed's and those who accept it, not ours, and do not further concern our discussion at this point. infidels--under which general term (and i do not use it offensively) i mean all those who do not accept the christian creeds, nor believe the bible to be a revelation--infidels, i say, quite generally deride the fall of man as represented both in the creeds of christendom and in the bible. they regard the tremendous consequences attendant upon eating the forbidden fruit as altogether out of proportion with the act itself, and universally hold that a moral economy which would either design or permit such a calamity as the fall is generally supposed to be, as altogether unworthy of an all-merciful and just deity. thomas paine referring to it says: "putting aside everything that might excite laughter by its absurdity, or detestation by its profaneness, and confining ourselves merely to an examination of the parts, it is impossible to conceive a story more derogatory to the almighty, more inconsistent with his wisdom, more contradictory to his power, than this story is. [18] in their contentions against the story of genesis, no less than in their war upon "the fall" and "original sin" in the men made creeds of christendom, infidels have denounced god in most blasphemous terms as the author of all the evil in this world by permitting, through not preventing, the fall; and they as soundly ridicule and abuse adam for the part he took in the affair. he has been held up by them as weak and cowardly, because he referred his partaking of the forbidden fruit to the fact that the woman gave to him and he did eat; a circumstance into which they read an effort on the part of the man to escape censure, perhaps punishment, and to cast the blame for his transgression upon the woman. these scoffers proclaim their preference for the variations of this story of a "fall of man" as found in the mythologies of various peoples, say those of greece or india. [19] but all this aside. the truth is that nothing could be more courageous, sympathetic, or nobly honorable than the course of our world's great patriarch in his relations to his wife eve and the "fall." the woman by deception is led into transgression, and stands under the penalty of a broken law. banishment from the presence of god; banishment from the presence of her husband, if he partakes not with her in the transgression; dissolution of spirit and body--physical death--all await her! thereupon, the man, not deceived, but knowingly (as we are assured by paul), also transgresses. why? in one aspect of the case in order that he might share the woman's banishment from the dear presence of god, and with her die--than which no higher proof of love could be given--no nobler act of chivalry performed. but primarily he transgressed that "man might be." he transgressed a less important law that he might comply with one more important, if one may so speak of any of god's laws. the facts are, as we shall presently see, that the conditions which confronted adam in his earth-life were afore time known to him; that of his own volition he accepted them, and came to earth to meet them. man an immortal spirit. man is an immortal spirit. by saying that, i mean not only a never ending existence for the "soul" of man in the future, through the resurrection, but a proper immortality that means the eternal existence of the "ego"--interchangeably called "mind," "spirit," "soul," "intelligence." i mean existence before birth as well as existence after death. i believe that an "immortality" which refers to continued existence after death only is but half a truth. a real immortality is forever immortal, and includes an existence before life on earth as surely as an existence after death. [20] this view of the intelligence or spirit of man is supported by the bible. without going into the subject at length i call attention to the fact that jesus himself had very clear conceptions of his own spirit-existence before his birth into this world; a fact which is evident from the declaration he made to the jews when he said, "verily, i say unto you, before abraham was, i am." [21] (i. e. existed). and again, in his prayer in gethsemane, "o father, glorify thou me with thine own self, with the glory which i had with thee before the world was." [22] this spirit pre-existence extends also to all the children of men; who, in their physical structure and even in faculties of mind, so nearly resembled jesus, though, of course, immeasurably below him in the developed excellence of those qualities. we read of the "sons of god shouting for joy" in heaven when the foundations of the earth were laid; [23] of the war in heaven when michael and his angels fought against the dragon (satan), and the dragon and his angels fought, and he with them was cast out into the earth. [24] these were the angels which kept not their first estate, but left their own habitation, and who are reserved in everlasting chains unto the judgment of the last days. [25] "before i formed thee in the belly i knew thee," said the lord to jeremiah, "and sanctified thee and ordained thee a prophet unto the nations;" [26] "we have had fathers of the flesh, and we give them reverence," said paul to the hebrews, "shall we not much rather be in subjection unto the father of spirits and live?" [27] all of which passages tend to prove that not only jesus but the spirits of all men existed before they tabernacled in the flesh. this of course is but a brief glance at the question as supported by the jewish scriptures. [28] the book of mormon while not in any formal manner teaching this doctrine of the pre-existence of the spirits of men, does so very effectually in an incidental way. for example: the lord jesus, long ages before his advent into earth-life, revealed himself to the book of mormon character known as the brother of jared, and in doing so he said: behold i am he who was prepared from the foundation of the world to redeem my people; * * * and never have i showed myself unto man whom i have created, for never has man believed in me as thou hast. seest thou that ye are created after mine own image [likeness]? yea, even all men were created in the beginning after mine own image. behold this body which ye now behold, is the body of my spirit; and man have i created after the body of my spirit; and even as i appear unto thee to be in the spirit, will i appear unto my people in the flesh. [29] here a great doctrine is revealed. not only the fact of the pre-existence of the spirit of jesus, the christ, that is, the existence of his spirit in tangible, human form before his earthly existence, but a like existence for the spirits of all men is proclaimed. moreover, it is made known that as jesus appeared in the spirit to this jaredite prophet, so would he appear unto his people in the flesh. that is to say, the bodily form of flesh and bone would conform in appearance to the spirit form; the earthly would be like unto the heavenly, the human, to the divine. and so with all men. christian theologians are thought to have discovered a great truth when in the preface of st. john's gospel they found the doctrine of the co-eternity and co-divinity of the father and the son in the holy trinity; namely, in the beginning was the word, and the word was with god, and the word was god. the same was in the beginning with god. * * * and the word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the father) full of grace and truth. [30] the identity between the "word" of this passage and jesus--the "word made flesh" is complete. and he was in the beginning with god--co-eternal with him; and the "word was god."--that is, he was divine, he was more, he was divinity--he was deity. in a revelation to joseph smith this same truth is repeated and more is added to it, as follows: verily, i say unto you, i was in the beginning with the father, and am the first-born. * * * ye [referring to the elders in whose presence the revelation was given] were also in the beginning with the father; that which is spirit [that is, that part of man which is spirit, that was in the beginning with the father]. * * man [i. e., the race, the term is generic] was also in the beginning with god. intelligence, or the light of truth, was not created or made, neither indeed can be. [31] the doctrine in the foregoing quotation is in harmony with the book of mormon and with the bible; but goes beyond them in that it gives us the understanding "that intelligence was not created or made, neither indeed can be." that is to say, the individual intelligence in all men was not created, or made, "neither indeed can be"--it is not only not created but is _uncreatable_. there is something in man, then, that is eternal, uncreate. just what that is, the form of it, or the mode of its existence, we may not know, since it has not pleased god so far to reveal these aspects of it. but he has revealed the fact of its existence, the fact of its eternity, the fact that it is an intelligence. one must needs think, too, that the name of this eternal entity--what god calls him--conveys to the mind some idea of his nature. he is called an "intelligence;" and this i believe is descriptive of him. that is, intelligence is the entity's chief characteristic. if this be a true deduction, then the entity must be conscious; conscious of self and of other things than self. he must have the power to distinguish himself from other things--the "me" from the "not me." he must have power of deliberation, by which he sets over one thing against another; with power also to form a judgment that this or that is a better thing or state than some other thing or state. also there goes with this idea of intelligence a power of choosing one thing instead of another, one state rather than another--the power to will to do this or that, else existence is meaningless, worthless, mockery. these powers are inseparably connected with any idea that may be formed of an intelligence. one cannot conceive of an intelligence existing without these qualities any more than he can conceive of an object existing in space without dimensions. the phrase, "the light of truth." is given in the revelation above quoted as the equivalent of an "intelligence" here discussed; by which it is meant to be understood, as i think, that intelligent entities perceive truth, are conscious of truth, they know that which is, hence "the light of truth," that which cognizes truth--"intelligences." these intelligences are begotten [32] spirits that exist in human form. they exist so before they tabernacle in the flesh. in this manner, first, and eternally, as an individual intelligence, and secondly as a begotten spirit in human form, jesus existed; so the spirits of all men existed; so adam existed, a son of god, for so the scriptures declare him to be. [33] in addition to teaching the doctrine of the pre-existence of man's spirit, the book of mormon teaches also the indestructibility of the spirit. the prophet alma expressly says, that "the soul would never die;" [34] which, according to orson pratt, in a foot note on the passage, means that the "soul" could "never be dissolved, or its parts be separated so as to disorganize the spiritual personage;" and since the book of mormon teaches the pre-existence of this "soul," or "spirit," and also teaches its continued existence between death and the resurrection, [35] as also its indestructibility after the resurrection, [36] it is very clear that the book of mormon teaches what i have called "proper immortality of the soul;" an immortality that extends pastward as well as foreward in time; or, in other words, declares its essential, its eternal existence; hence its necessary existence, hence that it is a self-existing entity. in thinking then upon this earth career of adam's, it must be thought of in connection with that pre-existence of his, of that eternal existence of his, and of his knowledge of what would befall him when he came to the earth. he came on no fool's errand, to be betrayed by chance happenings. if redemption through jesus christ was a foreknown circumstance,--and it was--and he was appointed as the "lamb slain from the foundation of the world," [37] to bring to pass man's redemption, then surely the circumstance of man's fall was known, doubtless pre-determined upon, and in some way essential to the accomplishment of the purposes of god; not an accidental or even a temporary thwarting of them; but as much a part of god's plan with reference to man's earth-existence, as any circumstance whatsoever connected with that existence. let us now consider the second part of lehi's generalization: men are that they might have joy. that is to say, the purpose of man's earth-life is in some way to be made to contribute to his "joy," which is but another way of saying, that man's earth-life is to eventuate in his advantage. "men are that they might have joy!" what is meant by that? have we here the reappearance of the old epicurean doctrine, "pleasure is the supreme good, and chief end of life?" no, verily! nor any other form of old "hedonism" [38]--the greek ethics of gross self-interest. for mark, in the first place, the different words "joy" and "pleasure." they are not synonymous. the first does not necessarily arise from the second, "joy" may arise from quite other sources than "pleasure," from pain, even, when the endurance of pain is to eventuate in the achievement of some good: such as the travail of a mother in bringing forth her offspring; the weariness and pain and danger of toil by a father, to secure comforts for loved ones. moreover, whatever apologists may say, it is very clear that the "pleasure" of the epicurean philosophy, hailed as "the supreme good and chief end in life," was to arise from agreeable sensations, or what ever gratified the senses, and hence was, in the last analysis of it--in its roots and branches--in its theory and in its practice--"sensualism." it was to result in physical ease and comfort, and mental inactivity--other than a conscious, self-complacence--being regarded as "the supreme good and chief end of life." i judge this to be the net result of this philosophy since these are the very conditions in which epicureans describe even the gods to exist; [39] and surely men could not hope for more "pleasure," or greater happiness than that possessed by their gods. cicero even charges that the sensualism of epicurus was so gross that he represents him as blaming his brother, timocrates, "because he would not allow that everything which had any reference to a happy life was to be measured by the belly; nor has he," continues cicero, "said this once only, but often." this is not the "joy," it is needles to say, contemplated in the book of mormon. nor is the "joy" there contemplated the "joy" of mere innocence--mere innocence, which say what you will of it, is but a negative sort of virtue. a virtue that is colorless, never quite sure of itself, always more or less uncertain, because untried. [40] such a virtue--if mere absence of vice may be called virtue--would be unproductive of that "joy" the attainment of which is set forth in the book of mormon as the purpose of man's existence; for in the context it is written, "they [adam and eve] would have remained in a state of 'innocence.' having no joy, for they knew no misery; doing no good, for they knew no sin." from which it appears that the "joy" contemplated in our book of mormon passage is to arise from something more than mere innocence, which is, impliedly, unproductive of "joy." the "joy" contemplated in the book of mormon passage is to arise out of man's rough and thorough knowledge of evil, of sin; through knowing misery, sorrow, pain and suffering; through seeing good and evil locked in awful conflict; through a consciousness of having chosen in that conflict the better part, the good; and not only in having chosen it, but in having wedded it by eternal compact; made it his by right of conquest over evil. it is a "joy" that will arise from a consciousness of having "fought the good fight," of having "kept the faith." it will arise from a consciousness of moral, spiritual and physical strength. of strength gained in conflict. the strength that comes from experience; from having sounded the depths of the soul; from experiencing all emotions of which mind is susceptible; from testing all the qualities and strength of the intellect. a "joy" that will come to man from a contemplation of the universe, and a consciousness that he is an heir to all that is--a joint heir with jesus christ and god; from knowing that he is an essential part of all that is. it is a joy that will be born of the consciousness of existence itself--that will revel in existence--in thoughts of and realizations of existence's limitless possibilities. a "joy" born of the consciousness of the power of eternal increase. a "joy" arising from association with the intelligences of innumerable heavens--the gods of all eternities. a "joy," born of a consciousness of being, of intelligence, of faith, knowledge, light, truth, mercy, justice, love, glory, dominion, wisdom, power; all feelings, affections, emotions, passions; all heights and all depths! "men are that they might have joy;" and that "joy" is based upon and contemplates all that is here set down. we may now consider the "fall of man" and the "purpose of his existence" as related subjects--as standing somewhat in the relationship of means to an end. we shall now be able to regard the "fall of man," not as an accident, not as surprising, and all but thwarting, god's purposes, but as part of the divinely appointed program of man's earth-existence. here, then, stands the truth so far as it may be gathered from god's word and the nature of things: there is in man an eternal, uncreate, self-existing entity, call it "intelligence," "mind," "spirit," "soul"--what you will, so long as you recognize it, and regard its nature as eternal. there came a time when in the progress of things, (which is only another way of saying in the "nature of things") an earth career, or earth existence, because of the things it has to teach, was necessary to the enlargement, to the advancement of these "intelligences," these "spirits," "souls." hence an earth is prepared; and one sufficiently advanced and able, by the nature of him to bring to pass the events, is chosen, through whom this earth-existence, with all its train of events--its mingled miseries and comforts, its sorrows and joys, its pains and pleasures, its good, and its evil--may be brought to pass. he comes to earth with his appointed spouse. he comes primarily to bring to pass man's earth life. he comes to the earth with the solemn injunction upon him: "be fruitful and multiply, and replenish the earth, and subdue it." but he comes with the knowledge that this earth-existence of eternal "intelligences" is to be lived under circumstances that will contribute to their enlargement, to their advancement. they are to experience joy and sorrow, pain and pleasure; witness the effect of good and evil, and exercise their agency in the choice of good or of evil. to accomplish this end, the local, or earth harmony of things must be broken. evil to be seen, and experienced, must enter the world, which can only come to pass through the violation of law. the law is given--"of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day thou eatest of it thou shalt surely die." the woman forgetful of the purpose of the earth mission of herself and spouse is led by flattery and deceit into the violation of that law, and becomes subject to its penalties--merely another name for its effect. but the man, not deceived, but discerning clearly the path of duty, and in order that earth-existence may be provided for the great hosts of spirits to come to earth under the conditions prescribed--he also transgresses the law, not only that men might be, but that they might have that being under the very circumstances deemed essential to the enlargement, to the progress of eternal intelligences. adam did not sin because deceived by another. he did not sin maliciously, or with evil intent; or to gratify an inclination to rebellion against god, or to thwart the divine purposes, or to manifest his own pride. had his act of sin involved the taking of life rather than eating a forbidden fruit, it would be regarded as a "sacrifice" rather than a "murder." this to show the nature of adam's transgression. it was a transgression of the law--"for sin is the transgression of the law" [41]--that conditions deemed necessary to the progress of eternal intelligences might obtain. adam sinned that men might be, and not only "be," but "be" under conditions essential to progress. but adam did sin. he did break the law; and violation of law involves the violator in its penalties, as surely as effect follows cause. upon this principle depends the dignity and majesty of law. take this fact away from moral government and your moral laws become mere nullities. therefore, notwithstanding adam fell that men might be, in his transgression there was at bottom a really exalted motive--a motive that contemplated nothing less than bringing to pass the highly necessary purposes of god with respect to man's existence in the earth--yet his transgression of law was followed by certain moral effects in the nature of men and in the world. the harmony of things was broken; discord ruled; changed relations between god and men took place, darkness, sin and death stalked through the world, and conditions were brought to pass in the midst of which the eternal intelligences might gain those experiences that such conditions have to teach. now as to the second part of the great truth--"men are that they might have joy"--viewed also in the light of the "intelligence" or "spirit" in man being an eternal, uncreated, self-existing entity. remembering what i have already said in these pages as to the nature of this "joy" which it is the purpose of earth-existence to secure, remembering from what it is to arise--from the highest possible development--the highest conceivable enlargement of physical, intellectual, moral and spiritual power--what other conceivable purpose for existence in earth-life could there be for eternal intelligences than this attainment of "joy" springing from progress? man's existence for the manifestation alone of god's glory, as taught by the creeds of men, is not equal to it. that view represents man as but a thing created, and god as selfish and vain of glory. true, the book of mormon idea of the purpose of man's existence, is accompanied by a manifestation of god's glory; for with the progress of intelligences there must be an ever widening manifestation of the glory of god. it is written that the "glory of god is intelligence;" and it must follow, as clearly as the day follows night, that with the enlargement, with the progress of intelligences, there must ever be a constantly increasing splendor in the manifestation of the glory of god. but in the book of mormon doctrine, the manifestation of that glory is incidental. the primary purpose is not in that manifestation, but in the "joy" arising from the progress of intelligences. and yet that fact adds to the glory of god, but our book represents the lord as seeking the enlargement and "joy" of kindred intelligences, rather than the mere selfish manifestation of his own, personal glory. "this is my work and my glory," says the lord, in another "mormon" scripture, "to bring to pass the immortality and eternal life of man, as man;" [42] and therein is god's "joy." a "joy" that grows from the progress of others; from bringing to pass the immortality and eternal life of "man." not the immortality of the "spirit" of man, mark you, for that immortality already exists, but to bring to pass the immortality of the spirit and body in their united condition, and which together constitutes "man." [43] and the purpose for which man is, is that he might have "joy;" that "joy" which, in the last analysis of things, should be even as god's "joy," and god's glory, namely, the bringing to pass the progress, enlargement, and "joy" of others. it is gratifying to know that this book of mormon definition of life and its purpose, so far as it affects the human race, is receiving unconscious support from some of the first philosophers of modern days, among whom i may mention lester f. ward, author of "outlines of sociology" and other scientific and philosophical works; a lecturer in the school of sociology of the hartford society for education extension. his "outlines of sociology" was published in 1904, and in the chapter of that work, in which he discusses the relation of sociology to psychology, (chapter v), he deals with the question of life and its object. for the purpose of clearly setting forth his thought, he says: "the biological [i. e. that which pertains merely to the life] must be clearly marked off from the psychological [i. e. as here used, that which pertains to feeling] standpoint. the former," he continues, "is that of function, the latter that of feeling. it is convenient, and almost necessary, in order to gain a correct conception of these relations to personify nature, as it were, and bring her into strong contrast with the sentient [one capable of perception is here meant] creature. thus viewed, each may be conceived to have its own special end. the end of nature is function, i. e. life. it is biological. the end of the creature is feeling, i. e. it is psychic. from the standpoint of nature, feeling is a means to function. from the standpoint of the organism, function is a means to feeling. pleasure and pain came into existence in order that a certain class of beings might live, but those beings, having been given existence, now live in order to enjoy." throughout the chapter he maintains that the purpose of man's existence is for pleasure, but of course, holds that this pleasure is that of the highest order, and not merely sensual pleasure. finally, applying the principles he lays down to the human race, its existence, the purpose of that existence, and the means through which the end is to be obtained--he adopts the following formula: the object of nature is function [i. e., life]. the object of man is happiness. the object of society is effort. now, with very slight modifications, this formula may be made to express the doctrine of lehi in the book of mormon, as representing the divine economy respecting man: earth-life became essential to the progress of intelligences. adam fell that man's earth-life might be realized. the purpose of man's existence is that he might have joy. the purpose of the gospel is to bring to pass that joy. in condensed form it may be made to stand as follows: the object of god in man's earth-life is progress. the object of man's existence is joy. the object of the gospel and the church is effort. a formula which so closely resembles this philosopher's--and his philosophy is that of many other advanced modern thinkers--that it justifies me in making the claim that the trend of the best modern thought on these lines is coming into harmony with the truths stated in the book of mormon. viii. _the agency of man._ respecting the "free agency" of man the book of mormon is quite pronounced as to the fact of it, as the following quotations attest: i know that he granteth unto men according to their desire, whether it be unto death or unto life; yea, i know that he allotteth unto men, according to their wills; whether they be unto salvation or unto destruction. [44] again, the lord god gave unto man that he should act for himself. men are free according to the flesh; and all things are given them which are expedient unto man. and they are free to chose liberty and eternal life, through the great mediation of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself. [45] the doctrine of the free agency of man could scarcely be more strongly set forth than it is in these passages. a word in relation to this question of free agency. of course it is recognized as one of the great theological questions that has puzzled mankind. by the phrase, free agency is here meant to represent that power or capacity of the mind or spirit to act freely and of its own volition, with reference to these matters, that are within the power of its achievement. that is to say, it is not meant that by an act of will man may overcome the force we call gravitation, and leave the earth at his pleasure; or that he can pluck down the moon by an act of will; or influence a mass of people at his will and against theirs; or create two mountains without a valley between them; but what is meant is, that man possesses the quality of determining his own actions, his own course with reference to things that are within the realm of the possibility of his achievement, and more especially, with reference to moral questions; that man has the power to take a course in harmony with those moral ideals that he has created by his own intellectual force or that have been created for him by his education, or the environment in which he has lived; that he can decide for himself to walk in harmony with these ideals, or that wontingly, and against all that he conceives to be to his best interest, he can violate them and walk contrary to what in his heart he knows to be right and true. this constitutes his freedom, his agency, and it is because of this fact that he is morally responsible for his conduct. i have nowhere else found a statement of the facts involved in free agency so clearly set forth as in guizot's "history of civilization," from which i summarize the following: 1. _power of deliberation_--the mind is conscious of a power of deliberation. before the intellect passes the different motives of action, interests, passions, opinions, etc. the intellect considers, compares, estimates, and finally judges them. this is a preparatory work which precedes the act of will. 2. _liberty, free agency or will_--when deliberation has taken place--when man has taken full cognizance of the motives which present themselves to him, he takes a resolution, of which he looks upon himself as the author, which arises because he wishes it and which would not arise unless he did wish it--here the fact of agency is shown; it resides in the resolution which man makes after deliberation; it is the resolution which is the proper act of man, which subsists by him alone; a simple fact independent of all the facts which precede it or surround it. 3. _free will, or agency modified_--at the same time that man feels himself free, he recognizes the fact that his freedom is not arbitrary, that it is placed under the dominion of a law which will preside over it and influence it. what that law is will depend upon the education of each individual, upon his surroundings, etc. to act in harmony with that law is what man recognizes as his duty; it will be the task of his liberty. he will soon see, however, that he never fully acquits himself of his task, never acts in full harmony with his moral law. morally capable of conforming himself to his law, he falls short of doing it. he does not accomplish all that he ought, nor all that he can. this fact is evident, one of which all may give witness; and it often happens that the best men, that is, those who have best conformed their will to reason, have often been the most struck with their insufficience. 4. _necessity of external assistance_--this weakness in man leads him to feel the necessity of an external support to operate as a fulcrum for the human will, a power that may be added to its present power and sustain it at need. man seeks this fulcrum on all sides; he demands it in the encouragement of friends, in the councils of the wise; but as the visible world, the human society, do not always answer to his desires, the soul goes beyond the visible world, above human relations, to seek this fulcrum of which it has need. hence the religious sentiment develops itself; man addresses himself to god, and invokes his aid through prayer. 5. _man finds the help he seeks_--such is the nature of man that when he sincerely asks this support he obtains it; that is, seeking it is almost sufficient to secure it. whosoever, feeling his will weak, invokes the encouragement of a friend, the influence of wise councils, the support of public opinion, or who addresses himself to god by prayer, soon feels his will fortified in a certain measure and for a certain time. 6. _influence of the spiritual world on liberty_--there are spiritual influences at work on man--the empire of the spiritual world upon liberty. there are certain changes, certain moral events which manifest themselves in man without his being able to refer their origin to an act of his will, or being able to recognize the author. certain facts occur in the interior of the human soul which it does not refer to itself, which it does not recognize as the work of its own will. there are certain days, certain moments in which it finds itself in a different moral state from that which it was last conscious of under the operations of its own will. in other words, the moral man does not wholly create himself; he is conscious that causes, that powers external to himself, act upon and modify him imperceptibly--this fact has been called the grace of god, which helps the will of man. after giving full weight to all the facts here set forth--and certainly each one enters as a factor into the question of man's freedom--the book of mormon doctrine stands true. there is such a quality of man's mind. he is conscious of it. conscious of the power of deliberation; conscious of the existence of moral obligation pressing upon him; conscious of his own weakness that makes him feel unable to rise to the high level of his full duty; conscious of his need of external assistance; conscious of his will being made stronger by appealing to the counsel of his friends, and appealing to god for help through prayer; conscious of the fact that he is in different states of moral feeling at different times, owing, doubtless, to this appeal that he makes to external aids--yet, in the last analysis of it all, he remains conscious of the fact that what he does, not only can be, but is, a self-determining act, and he remains conscious of the power that he could do otherwise if he would. this consciousness and this freedom are the most stupendous facts in human existence, and upon their reality--upon their truth--depends all the glory of that existence. arriving here the outlook concerning man's possibilities for the future is immense. sir oliver lodge speaking of man, after arriving at this point in his development, the attainment of consciousness and free will, recently said: on this planet man is the highest outcome of the process so far (i. e., the process of development), and is, therefore, the highest representation of deity that here exists. terribly imperfect as yet, because so recently evolved, he is nevertheless a being which has at length attained to consciousness and free-will, a being unable to be coerced by the whole force of the universe, against his will; a spark of the divine spirit, therefore, never more to be quenched. open still to awful horrors, to agonies of remorse, but to floods of joy also, he persists, and his destiny is largely in his own hands; he may proceed up or down, he may advance towards a magnificent ascendency, he may recede towards depths of infamy. he is not coerced: he is guided and influenced, but he is free to choose. the evil and the good are necessary correlatives; freedom to choose the one involves freedom to choose the other. [46] this is the doctrine then of the book of mormon: the existence in man as a quality of his mind or spirit freedom and power to will, to determine for himself his course. he may choose good or evil. the freedom of righteousness, or the bondage of sin. if man finds his will strengthened in favor of choosing the good by appealing for help to external aids, to god through prayer, and that help comes in the form of the grace of god, and becomes a factor in helping man into a state of righteousness, it should be remembered that the act of appealing for external help was the exercise of man's free agency. he willed to do good and sought help to carry out his determination; and the assistance of the grace of god so obtained in no way operates to destroy the freedom of man's will. in concluding this subject, it may be said that the book of mormon in an authoritative way settles conclusively the great theological question of the free agency of man. w. h. mallack, in his work on "the reconstruction of religious belief" (1905), has a most fascinating chapter on human freedom [47] in which he illustrates on broad lines the universal though unconscious assumption of the fact of human freedom in both literature and history. of the characters created by the great poets, he remarks: "they interest us as born to freedom, and not naturally slaves, and they pass before us like kings in a roman triumph. once let us suppose these characters to be mere puppets of heredity and circumstance, and they and the works that deal with them lose all intelligible content, and we find ourselves confused and wearied with the fury of an idiot's tale." on the criticism of historical characters he says: "all this praising and blaming is based on the assumption that the person praised or blamed is the originator of his own actions, and not a mere transmitter of forces." and further, all debating on the value of historical characters would be meaningless, "if it were not for the inveterate belief that a man's significance for men resides primarily in what he makes of himself, not in what he has been made by an organism derived from his parents, and the various external stimuli to which it has automatically responded." our author also points out the truth that forgiveness itself among men (and he might well have extended his argument to the forgiveness god imparts to men also) assumes the fact of human freedom--else what is there to be forgiven! the believer in freedom says to the offending party, "i forgive you for the offense of not having done your best." the assumption is that the offender could have refrained from giving one offense--he had freedom and power to have done otherwise. one not believing in human freedom would say to the offending party: "i neither forgive nor blame you; for, although you have done your worst, your worst was your best also" & having no freedom, he was under no obligation; his action was indifferent, neither good nor bad; there was no blame or praise possible; he is neither a subject for mercy nor justice to act upon. in the course of the discussion to which attention is called, our author has contributed an idea worthy of all acceptation and is valuable for the reason that it goes outside the beaten paths followed in the free will controversy: "when most people talk of believing in moral freedom, they mean by freedom a power which exhausts itself in acts of choice between a series of alternative courses; but, important though such choice, as a function of freedom is, the root idea of freedom lies deeper still. it consists in the idea, not that a man is, as a personality, the first and the sole cause of his choice between alternative courses, but that he is, in a true, even if in a qualified sense, the first cause of what he does, or feels, or is, whether this involves an act of choice, or consists of an unimpeded impulse. freedom of choice between alternatives is the consequence of this primary faculty. it is the form in which the faculty is most noticeably manifested; but it is not the primary faculty of personal freedom itself." i believe this fact in relation to man's freedom; that it is a quality capable of manifesting itself in other modes than choice between alternatives; that it may project an unimpeded line of conduct, and yet in this world its chief manifestations are in a choice between things opposite and we shall see later, according to the book of mormon, that conditions in this world are so ordained in the existence of opposites--antinomies--that man may exercise this quality of freedom in the choice of alternatives. ix. _the atonement._ after giving an account of the fall of man, substantially as found in genesis, the nephite prophet alma, is represented in the book of mormon as teaching his son corianton the doctrine of the atonement, as follows: ###_alma's doctrine of atonement_. and now we see by this, that our first parents were cut off, both temporally and spiritually, from the presence of the lord; and thus we see they became subjects to follow after their own will. now, behold, it was not expedient that man should be reclaimed from this temporal death, for that would destroy the great plan of happiness; therefore, as the soul could never die, and the fall had brought upon all mankind a spiritual death as well as a temporal; that is, they were cut off from the presence of the lord, it was expedient that mankind should be reclaimed from this spiritual death; therefore, as they had become carnal, sensual, and devilish, by nature, this probationary state became a state for them [in which] to prepare; it became a preparatory state. and now remember, my son, if it were not for the plan of redemption (laying it aside), as soon as they were dead, their souls were miserable, being cut off from the presence of the lord. and now there was no means to reclaim men from this fallen state which man had brought upon himself, because of his own disobedience; therefore, according to justice, the plan of redemption could not be brought about, only on conditions, of repentance of men in this probationary state; yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice. now the work of justice could not be destroyed; if so, god would cease to be god. and thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of god, which consigned them forever to be cut off from his presence. and now the plan of mercy could not be brought about, except an atonement should be made; therefore god himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that god might be a perfect, just god, and a merciful god also. now repentance could not come unto men, except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul. now, how could a man repent, except he should sin? how could he sin, if there was no law, how could there be a law, save there was a punishment? now there was a punishment affixed, and a just law given, which brought remorse of conscience unto man. now, if there was no law given--if a man murdered he should die, would he be afraid he would die if he should murder? and also, if there was no law given against sin, men would not be afraid to sin. and if there was no law given if men sinned, what could justice do, or mercy either; for they would have no claim upon the creature? but there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth; otherwise justice claimeth the creature, and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and god would cease to be god. but god ceaseth not to be god, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of god; and thus they are restored into his presence, to be judged according to their works; according to the law and justice; for, behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved. what! do ye suppose that mercy can rob justice? i say unto you, nay! not one whit. if so, god would cease to be god. and thus god bringeth about his great and eternal purposes, which were prepared from the foundation of the world. and thus cometh about the salvation and the redemption of men, and also their destruction and misery; therefore, o my son, whosoever will come, may come, and partake of the waters of life freely; and whosoever will not come, the same is not compelled to come; but in the last day, it shall be restored unto him, according to his deeds. [48] summarizing the foregoing we have the following as the result: the effect of adam's transgression was to destroy the harmony of things in this world. as a consequence of his fall man is banished from the presence of god--a spiritual death takes place and man becomes sensual, devilish, unholy, is cursed, we say, with a strong inclination to sinfulness. man is also made subject to a temporal death, a separation of the spirit and body. much might have been gained by this union of his spirit with his body of flesh and bone could it have been immortal, but that is now lost, by this temporal death, this separation of spirit and body. these conditions would have remained eternally fixed as the result of the operation of law--inexorable law, called "the justice of god," admitting of nothing else; for the law was given to eternal beings and by them violated, and man is left in the grasp of eternal justice, with all its consequences upon his head and the head of his progeny. and the justice of the law admitted the conditions, admitted that the penalties affixed should be effective, but this is justice--stern, unrelenting justice; justice untempered by mercy. but mercy must in some way be made to reach man, yet in a way also that will not destroy justice; for justice must be maintained, else all is confusion--ruin. if justice be destroyed--if justice be not maintained--. "god will cease to be god." hence mercy may not be introduced into the divine economy of this world without a vindication of the broken law by some means or other, for divine laws as well as human ones are mere nullities if their penalties be not in force. the penalty of the law then, transgressed by adam, must be executed, or else an adequate atonement must be made for man's transgression. this the work of the christ. he makes the atonement. he comes to earth and assumes responsibility for this transgression of law, and gathers up into his own soul all the suffering due to the transgression of the law by adam. all the suffering due to individual transgression of law--the direct consequences of the original transgression--from adam to the end of the world. the burden of us all is laid upon him. he will bear our griefs and carry our sorrows. he will be wounded for our transgressions, and be bruised for our iniquities. the chastisement of our peace will be upon him; on him is laid the iniquity of us all; by his stripes shall we be healed. [49] that is to say, having gathered into himself all the suffering and sorrows due to all the sinning that shall be in the world, he is able to dictate the terms upon which man may lay hold of mercy--by which mercy may heal his wounds--and these terms he names in the conditions of the gospel, the acceptance of which brings complete redemption. the christ brings to pass the resurrection of the dead. the spirit and the body are eternally re-united; the temporal death--one of the effects of adam's trangression--is overcome. there is no more physical death; the "soul" [50]--the eternally united spirit and body are now to be immortal as spirit alone before was immortal. the man so immortal is brought back into the presence of god, and if he has accepted the terms of the gospel by which he is redeemed from the effects of his own, as well as from adam's transgression, his spiritual death is ended, and henceforth he may be spiritually immortal as well as physically immortal--eternally with god in an atmosphere of righteousness--the spiritual death is overcome. such i make out to be the book of mormon doctrine of the atonement, and the redemption of man through the gospel. x. __the doctrine of opposite existences_._ closely connected with the doctrine of the agency of man, the purpose of his existence and his redemption from the fallen state, is what i shall call the book of mormon doctrine of "opposite existences," what the scholastics would call "antinomies." the doctrine as stated in the book of mormon--the time of its publication--1830--remembered, especially when taken in connection with the consequences it supposes in the event of abolishing the existence of evil, is strikingly original and philosophically profound; and reaches a depth of thought beyond all that could be imagined as possible with joseph smith or any of those associated with him in bringing forth the book of mormon. the statement of the doctrine in question occurs in a discourse of lehi's on the subject of the atonement. the aged prophet represents happiness or misery as growing out of the acceptance or rejection of the atonement of the christ, and adds that the misery consequent upon its rejection is in opposition to the happiness which is affixed to its acceptance: for it must needs be [he continues] that there is an opposition in all things. if [it were] not so * * * righteousness could not be brought to pass; neither wickedness; neither holiness nor misery; neither good nor bad. wherefore [that is, if this fact of opposites did not exist] all things must needs be a compound in one; wherefore, if it [the sum of things] should be one body, it must needs remain as dead, having no life, neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility. wherefore, it must needs have been created for a thing of naught; wherefore there would have been no purpose in the end of its creation. wherefore, this thing [i. e., the absence of opposite existences which lehi is supposing] must needs destroy the wisdom of god, and his eternal purposes; and also the power, and the mercy, and the justice of god. [51] the inspired man even goes beyond this, and makes existences themselves depend upon this law of opposites: and if ye shall say there is no law, ye shall also say there is no sin. if ye shall say there is no sin, ye shall also say there is no righteousness. and if there be no righteousness, there is no happiness. and if there be no righteousness nor happiness, there be no punishment nor misery. and if these things are not there is no god. and if there is no god, we are not, neither the earth: for there could have been no creation of things; neither to act nor to be acted upon, wherefore, all things must have vanished away. [52] this may be regarded as a very bold setting forth of the doctrine of antinomies, and yet i think the logic of it, and the inevitableness of the conclusion unassailable. in his work, "origin and development of religious beliefs" s. baring-gould says: the world presents us with a picture of unity and distinction; unity without uniformity, and distinction without antagonism. * * * everywhere, around us and within us, we see that radical antinomy. the whole astronomic order resolves itself into attraction and repulsion--a centripetal and a centrifugal force; the chemical order into the antinomy of positive and negative electricity, decomposing substances and recomposing them. the whole visible universe presents the antinomy of light and darkness, movement and repose, force and matter, heat and cold, the one and the multiple. the order of life is resumed in the antinomy of the individual and the species, the particular and the general; the order of our sentiments in that of happiness and sorrow, pleasure and pain; that of our conceptions in the antinomy of the ideal and the real; that of our will in the conditions of activity and passivity. [53] the existence of evil in the world has ever been a vexed problem for both theologians and philosophers, and has led to the wildest speculations imaginable. it will be sufficient here, however, if i note the recognition by high authority of the difficulties involved in the problem. of those who have felt and expressed these difficulties, i know of no one who has done so in better terms than henry l. mansel in his contribution to the celebrated course of "bampton lecturers," in "the limits of religious thought" (1858), in the course of which he says: the real riddle of existence--the problem which confounds all philosophy, aye, and all religion, too, so far as religion is a thing of man's reason, is the fact that evil exists at all; not that it exists for a longer or a shorter duration. is not god infinitely wise and holy and powerful now? and does not sin exist along with that infinite holiness and wisdom and power? is god to become more holy, more wise, more powerful hereafter; and must evil be annihilated to make room for his perfections to expand? does the infinity of his eternal nature ebb and flow with every increase or diminution in the sum of human guilt and misery? against this immovable barrier of the existence of evil, the waves of philosophy have dashed themselves unceasingly since the birthday of human thought, and have retired broken and powerless, without displacing the minutest fragment of the stubborn rock, without softening one feature of its dark and rugged surface. [54] this writer then proceeds by plain implication to make it clear that religion no more than philosophy has solved the problem of the existence of evil: but this mystery [i. e., the existence of evil], vast and inscrutable as it is, is but one aspect of a more general problem; it is but the moral form of the ever-recurring secret of the infinite. how the infinite and the finite, in any form of antagonism or other relation, can exist together; how infinite power can coexist with finite activity; how infinite wisdom can coexist with finite contingency; how infinite goodnesss can coexist with finite evil; how the infinite can exist in any manner without exhausting the universe of reality--this is the riddle which infinite wisdom alone can solve, the problem whose very conception belongs only to that universal knowledge which fills and embraces the universe of being. [55] in the presence of these reflections it cannot be doubted, then, that the existence of moral evil is one of the world's serious difficulties; and any solution which the book of mormon may give of it that is really helpful, will be a valuable contribution to the world's enlightenment, a real revelation--a ray of light from the "inner fact of things." let us consider if it does this. in view of the utterances of the book of mormon already quoted i am justified in saying that evil as well as good is among the eternal things. its existence did not begin with its appearance on our earth. evil existed even in heaven; for lucifer and many other spirits sinned there; "rebelled against heaven's matchless king," waged war, and were thrust out into the earth for their transgression. [56] evil is not a created quality. [57] it has always existed as the back ground of good. it is as eternal as goodnesss; it is as eternal as law; it is as eternal as the agency of intelligence. sin, which is evil active, is transgression of law; [58] and so long as the agency of intelligences and law have existed, the possibility of the transgression of law has existed; and as the agency of intelligences and law have eternally existed, so, too, evil has existed eternally, either potentially or active and will always so exist. evil may not be referred to god for its origin. he is not its creator, it is one of those independent existences that is _uncreate_, and stands in the category of qualities of eternal things. while not prepared to accept the doctrine of some philosophers that "good and evil are two sides of one thing." [59] i am prepared to believe that evil is a necessary antithesis to good, and essential to the realization of the harmony of the universe. "the good cannot exist without the antithesis of the evil--the foil on which it produces itself and becomes known." [60] as remarked by orlando j. smith, "evil exists in the balance of natural forces. * * * * * * it is also the background of good, the incentive to good, and the trial of good, without which good could not be. as the virtue of courage could not exist without the evil of danger, and as the virtue of sympathy could not exist without the evil of suffering, so no other virtue could exist without its corresponding evil. in a world without evil--if such a world be really conceivable, all men would have perfect health, perfect intelligence, and perfect morals. no one could gain or impart information, each one's cup of knowledge being full. the temperature would stand forever at seventy degrees, both heat and cold being evil. there could be no progress, since progress is the _overcoming of evil_. a world without evil would be as toil without exertion, as light without darkness, as a battle with no antagonist. it would be a world without meaning." [61] or, as lehi puts it, in still stronger terms--after describing what conditions would be without the existence of opposites:- wherefore, all things must needs be a compound in one; wherefore, if it [i. e. the sum of things] should be one body [i. e., of one character--so called good without evil] it must needs remain as dead, having no life, neither death, nor corruption, nor incorruption, happiness nor misery, neither sense nor insensibility. wherefore, it [the sum of things] must needs have been created for a thing of naught; wherefore there would have been no purpose in the end of its creation. wherefore, this thing [the absence of opposites] must needs destroy the wisdom of god, and his eternal purposes; and also, the power, and the mercy, and the justice of god. [62] as there can be no good without the antinomy of evil, so there can be no evil without its antinomy, or antithesis--good. the existence of one implies the existence of the other; and, conversely, the non-existence of the latter would imply the non-existence of the former. it is from this basis that lehi reached the conclusion that either his doctrine of antinomies, or the existence of opposites, is true, or else there are no existences. that is to say--to use his own words- if ye shall say there is no law, ye shall also say there is no sin. if ye shall say there is no sin, ye shall also say there is no righteousness. and if there be no righteousness, there be no happiness. and if there be no righteousness nor happiness, there be no punishment nor misery. and if these things are not, there is no god, and if there is no god, we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon: wherefore, all things must have vanished away. [63] but as things have not vanished away, as there are real existences, the whole series of things for which he contends are verities. "for there is a god," he declares, "and he hath created all things, both the heavens and the earth, and all things that in them is; both things to act, and things to be acted upon." [64] after arriving at this conclusion, lehi, proceeding from the general to the particular, deals with the introduction of this universal antinomy into our world as follows: to bring about his [god's] eternal purposes in the end of man, after he had created our first parents * * * it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter; wherefore, the lord god gave unto man that he should act for himself. wherefore man could not act for himself, save it should be that he was enticed by the one or the other. [65] and i, lehi, according to the things which i have read, must needs suppose that an angel of god, according to that which is written, had fallen from heaven; wherefore he became a devil, having sought that which was evil before god. and because he had fallen from heaven, and had become miserable forever, he said unto eve, yea, even that old serpent, who is the devil, who is the father of all lies; wherefore he said, partake of the forbidden fruit, and ye shall not die, but ye shall be as god, knowing good and evil. and after adam and eve had partaken of the forbidden fruit they were driven out of the garden of eden, to till the earth. and they have brought forth children; yea, even the family of all the earth. then follows lehi's treatise upon the reason for the fall, the purpose of man's existence, which have already been noticed. summary of the foregoing doctrines. this then is the order of things--(though in this summary the order in which the various doctrines have been presented is not strictly followed, but one more in harmony with the proper order of the related things; but which order could not well be set forth until the foregoing discussion of them was had):-1. the intelligent "ego" in man, which we have called an "intelligence," meaning, however, not a quality but the "ego" itself, is an eternal entity; uncreate and uncreatable--an essential, a necessary, self-existent being. 2. these "intelligences" the begotten of god, spirits; so that men are of the same race with god, are of the same "essence" or "substance," and are the sons of god by virtue of an actual relationship. 3. there came a time in the course of the existence of these spiritual personages when an earth-existence, a union of the spiritual personage with a body of flesh and bone, became necessary for his further development, for his enlargement; an existence where good and evil were in actual conflict, where the mighty and perhaps awful lessons which such conditions have to teach could be learned. 4. there are eternal opposites in existences, light--darkness; joy--sorrow; pleasure--pain; sweet--bitter; good--evil; and so following. evil is an eternal existence, the necessary co-relative of the good, uncreate and may not be referred to god for its origin. 5. the spirits of men came to earth primarily to obtain bodies through which their spirits may act through all eternity. they came to effect a union of spirit and element essential to all their future development and their joy and their glory; [66] secondly they came to obtain such experiences as this earth-life has to give--to be taught by the things which they suffer; learning the lessons that sorrow and sin and death have to teach, finding both the strength and weakness of their own natures--proving the fidelity, valor and honor of their own spirits; making proof of their worthiness for that exceeding great and eternal weight of glory which god has designed for those who overcome and in all things prove faithful. 6. to lead the way in this great work, one sufficiently developed for such a task--adam--is appointed to come to earth to open the series of dispensations designed of god for man in his earth-probation. he introduced those changes in the harmony of things necessary to the accomplishment of the purposes of god in the earth-life of man--he fell that man might be; and not only "be," but have that being, under the very conditions that have since prevailed. 7. evil was introduced into this world through the transgression of adam, and man falls under the censure of eternal and inexorable justice. 8. through the atonement of christ, however, man is freed from the effects of adam's trangression. the resurrection redeems him from the temporal death--the separation of the spirit and body, and he is brought back into the presence of god. 9. through the atonement of christ mercy also has been brought into the world's moral economy; and, as well as justice, operates upon man. god's righteous law has been given to man. man is a free moral agent and may choose to obey the law, or may choose to follow after wickedness. if he choose the latter, he falls under the justice of the law. 10. through the atonement the privilege of repentance is granted, and mercy claims the truly penitent, rescuing him from the otherwise inexhorable claims of the law, and setting him in the way of salvation through obedience to the laws and ordinances of the gospel. such, in brief is the outline of the gospel of christ in the book of mormon so far as it relates to the nature and eternal existence of man, the purpose of his earth-existence, the fall, the atonement, the existence of good and evil, and the development that shall come of contact with these forces. in concluding this chapter, apart from the matter of originality in the doctrines set forth, which originality, be it remembered is one of the evidences here sought to be established as a sort of proof for the divinity of the book, i desire to call attention to another argument which these doctrines are capable of bearing; namely the nature of the doctrines themselves, the order in which they are set forth, and their deep philosophical character; and to the candid reader i submit this question: was the unaided native intelligence of joseph smith, or the intelligence or learning of any of those associated with him in bringing forth the book of mormon, equal to the task of formulating the principles of moral philosophy and theology that are found in that book and discussed in this chapter? was the intelligence or learning of solomon spaulding, or any other person to whom the origin of the book is ascribed, equal to such a task? there can be but one answer to that question, and the nature of it is obvious. beyond controversy neither the native intelligence nor learning of joseph smith can possibly be regarded as equal to such a performance as bringing forth the knowledge which the book of mormon imparts upon these profound subjects; nor can the intelligence or learning of those who assisted him in translating the book be regarded as sufficient for such a task. nor was the intelligence and learning of any one to whom the origin of the book has ever been ascribed equal to such an achievement. indeed the book sounds depths on these subjects not only beyond the intelligence and learning of this small group of men referred to, but beyond the intelligence and learning of the age itself in which it came forth. therefore it is useless to ascribe the knowledge it imparts on these subjects to human intelligence or learning at all. what is said by it on these subjects, so full of interest to mankind, is a word truly from the "inner fact of things"--a message written by ancient prophets of america inspired of god to bear witness to the truth of these great things which it most concerns man to know. footnotes 1. genesis iii. 2. i. cor. xv: 21, 22; romans v: 12-17. 3. westminster confession, chapter iv--of creation--section i. 4. in proof of this last declaration the expounder cites col. i: 16: "all things were created by him [christ] and for him." also proverbs xvi: 4: 'the lord hath made all things for himself; yea, even the wicked for the day of evil.' also rev. iv: 11: "for thou [the lord] hast created all things, and for thy pleasure they are and were created;" and rom. xi: 36: "for of him, and through him, and to him are all things." see commentary on the "confession of faith," with questions for theological students and bible classes, by the reverend a. a. hodge, d. d., chapter iv. the reading of the passages will convince any one that if this is all the scripture proof that may be adduced in the way of an explanation of the purposes of god in creation, that what i have said in the text, that there is no direct, explicit, and adequate statement of the object of man's existence in holy writ is sufficiently vindicated. 5. commentary on the confession (hodge), chapter iv. 6. douay catechism, chapter iii. 7. ibid. 8. gen. ii: 25. 9. ibid iii: 7. 10. "adam was not deceived, but the woman, being deceived, was in the transgression."--tim. ii: 14. 11. catholic belief, p. 6. (joseph faa di bruno is the author.) 12. catholic belief, p. 330. 13. douay catechism, p. 13. 14. buck's theological dictionary, p. 182. 15. old testament history (william smith, ll. d.), chapter ii. 16. westminster confession, chapter vi, section 1. 17. commentary on the confession of faith (a. a. hodge), pp. 105-108. 18. paine's theological works, "age of reason," p. 12. 19. see ingersoll's lectures, "liberty of man, woman and child," where the great orator, contrasts the story of the fall given in the bible with that of brahma in the hindoo mythology, and extravagantly praises the latter to the disparagement of the former. 20. see "a short view of great questions" (orlando j. smith), chapter 10; also his work on "eternalism." 21. john viii: 58. 22. john xvii. 23. job xxxiii: 4-7. 24. revelation xii. 25. jude vi. 26. jeremiah i: 5. 27. heb. xii. 28. those who wish to extend their investigation on the subject are referred to the author's work on "the gospel," especially the section of man's relationship to deity, found in both the second and third edition. 29. ether iii. 30. john i: 2-14. 31. doc. & cov., section xciii. 32. i use the term "begotten" instead of "create" advisedly. i do not believe the spirit of man is "created" by god; i believe it is "begotten" of him, and in addition to its own native, underived inherent qualities, partakes also somewhat of the qualities or nature of him who begets it, hence an intelligence begotten of a spirit is a son of god by being begotten by a divine parent; by the nature of it also, since somewhat of the nature of the parent has been imparted to it. the distinction between a "created" thing and a being begotten is thus very clearly set forth by the christian father athanasius: let it be repeated that a created thing is external to the nature of the being who creates; but a generation (a begetting, as a father begets a son) is the proper offspring of the nature. (footnote, shedd's "history of christian doctrine," vol. i, p. 322.) 33. luke iii: 38. 34. alma xiii: 9. 35. alma xi. 36. alma xi: 9. 37. rev. viii: 80. what means the scripture here: "the lamb slain from the foundations of the world"--if it does not mean that the savior's mission and work of atonement, and the mode of it, were known before the foundation of the world? 38. "hedonism is the form of eudemonism that regards pleasure (including avoidance of pain) as the only conceivable object in life, and teaches that as between the lower pleasures of sense and the higher enjoyments of reason, or satisfied self-respect, there is no difference except in degree, duration, and hedonic value of the experience, there being in strictness, no such thing as ethical or moral value."--standard dictionary. 39. in cicero's description of the epicurean conception of the gods he says: "that which is truly happy cannot be burdened with any labor itself, nor can it impose any labor on another, nor can it be influenced by resentment or favor, because things which are liable to such failings must be weak and frail. * * * their life [i. e., of the gods] is most happy and the most abounding with all kinds of blessings which can be conceived. they do nothing. they are embarrassed with no business; nor do they perform any work. they rejoice in the possession of their own wisdom and virtue. they are satisfied that they shall ever enjoy the fulness of eternal pleasure. * * * nothing can be happy that is not at ease." (tusculan disputations, the nature of the gods.) 40. ii. nephi ii: 23. 41. i. john iii: 4. 42. pearl of great price, book of moses, ch. i: 39. 43. or "the soul;" for, in the revelations of god in this last dispensation, the spirit and the body are called the "soul." "through the redemption which is made for you is brought to pass the resurrection from the dead. and the spirit and the body is the soul of man. and the resurrection from the dead is the redemption of the soul." (doc. & cov. sec. 88: 14-16.) 44. alma xxix: 4. 45. ii. nephi. ii: 27. 46. hibbert journal, april, 1906, p. 656. 47. chapter iv. 48. alma 42. the same subject is treated in ii. nephi ii. 49. isaiah liii. 50. doc. & cov., sec. xxxviii: 15. 51. ii. nephi ii. it is a pleasure to note that this process of reasoning, remarkable as it is, and startling as it is in its conclusion, is in harmony with modern thought. mr. lester f. ward, whose works i have already quoted in this chapter, by a closely analogous order of reasoning, reaches the same conclusion. this the passage: "the pleasure of 'doing good' is among the most delicious of which the human faculties are capable, and becomes the permanent stimulus to thousands of worthy lives. it is usually looked upon as the highest of all motives, and by some as the ultimate goal toward which all action should aspire. it should first be observed that the very act of doing good presupposes evil, i. e., pain. doing good is necessarily either increasing pleasure or diminishing pain. now, if all devoted themselves to doing good, it is maintained that the sufferings of the world would be chiefly abolished. admitting that there are some evils that no human efforts could remove, and supposing that by united altruism all removable evils were done away, there would be nothing left for altruists to do. by their own acts they would have deprived themselves of a calling. they must be miserable since the only enjoyment they deemed worthy of experiencing could be no longer possible, and this suffering from ennui would be among those which lie beyond human power to alleviate. an altruistic act would then alone consist in inflicting pain on one's self for the sole purpose of affording others an opportunity to derive pleasure from the act of relieving it. i do not put the matter in this light for the purpose of discouraging altruism, but simply to show how short sighted most ethical reasoning is." 52. ii. nephi ii. 53. "origin and development of religious belief," vol. ii., pp. 22, 23. 54. limits of religious thought, mansel, p. 197. 55. ibid. pp. 197-8. 56. see rev. xii: 7. jude 6. 57. lest some text-proofer should retort upon me and cite the words of isaiah--"i make peace and create evil"--the only text of scripture ascribing the creation of evil to god--i will anticipate so far as to say that it is quite generally agreed that no reference is made in the words of isaiah to "moral evil;" but to such evils as may come as judgments upon people for their correction, such as famine or tempest or war; such an "evil" as would stand in natural antithesis to "peace," which word precedes, "i create evil," in the text--"i make peace and create"--the opposite to peace, "the evil of afflictions and punishments, but not the evil of sin" (catholic comment on isaiah 45:7). meantime we have the clearest scriptural evidence that moral evil is not a product of god's: "let no man say when he is tempted, i am tempted of god; for god cannot be tempted with evil, neither tempteth he any man." that is to say, god has nothing to do with the creation of moral evil; "but every man is tempted when he is drawn away of his own lust, and enticed. then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death." (james i: 13-15). "the evil and the good are necessary co-relatives." (sir oliver lodge in hibbert journal, april, 1906, p. 657.) 58. i. john iii: 4. 59. eternalism, orlando j. smith, p. 205-6. 60. scotus erigena, quoted by neander, "hist. christian religion and church," vol. iii. p. 465. 61. eternalism, pp. 30, 31. 62. ii. nephi ii: 11. 63. ii. nephi ii: 13. 64. ibid. ii: 14. 65. on such a proposition dr. jacob cooper, of rutgers college, at the head of an article on "theodicy" (the justification of the divine providence by the attempt to reconcile the existence of evil with the goodnesss and sovereignty of god), says (august, 1903), "there must be an alternative to any line of conduct, in order to give it a moral quality. we have to deal with, not an imaginary, but a real world; not with a state of things wholly different from those by which character is developed. if there are to be such qualities as righteousness, virtue, merit, as the result of good action, there must be a condition by which these things are possible. and this can only be where there is an alternative which may be embraced by a free choice. if the work of man on earth is to build up character, if his experience is disciplinary, by which he constantly becomes better fitted for greater good and a wider sphere of action, then he must have the responsibility of choosing for himself a course different from one which appeals to the lower qualities in his nature." 66. doc. & cov., sec. xciii: 33, 35. chapter xli. internal evidences,--the evidence of prophecy. i have already, in volume one of the new witnesses, called attention to the value of fulfilled prophecies as evidence of a prophet's being divinely commissioned with a message to the world. [1] it is there pointed out that fulfilled prophecy has ever been regarded as a species of miracle; that the lord himself refers to it as a test by which true prophets may be distinguished from false ones; that, therefore, the power to foresee and foretell future events is a power that god has reserved to himself and to those whom he especially inspires--hence the power of prophecy is the surest sign of divine inspiration--of divine authority. [2] consequently it is only necessary here to say that such evidence is equally strong in support of a book claiming a divine origin; provided, of course, that it contains prophecies by which it may be tested. the book of mormon contains such prophecies. here it is necessary to explain, however, that many of the prophetic parts of the book of mormon are not available as such a test, for the reason that very many of its prophecies relate to matters that had their fulfillment in ancient times. for example: the jaredites, who preceded the nephites in occupying north america, were told by their prophets that except they repented the lord would bring another people, as he had their fathers, to occupy the land in their stead. the jaredites did not repent; and in due time the colony of lehi was brought to america much as the original jaredite colony had been; and thus the prophecy was fulfilled; but such is the nature of the prophecy and its fulfillment that it affords us no means by which we can test the divine inspiration of the book containing it, the prediction and the account of its fulfillment being found within the book itself; and we are in possession of no outside means independent of the book of mormon by which to test this prophecy or its fulfillment. of like nature is the prediction that ether made to coriantumr, to the effect that except he repented his people should be destroyed and he alone should survive them, but only to see another people come upon the goodly land to possess it. [3] all this came to pass in due time [4]--since coriantumr did not repent; but this affords us no means by which we may test the prophetic claims of the book containing such a prophecy, because both prophecy and the account of its fulfillment are within the book itself. so also with the prediction concerning the advent of the messiah on the american continent; the signs at his birth and death and his ministry, all of which events were foretold in great clearness to the nephites; but these like the other prophecies alluded to, are of such a nature that they afford us no means of testing the prophetic claims of the book. only those prophecies in the book of mormon which have had their fulfillment since the book was published, or that are yet to be fulfilled, are available--at least they are the only ones that will appeal to unbelievers--as evidence of the book's claims to a divine authenticity. of these, fortunately, there are enough for a test such as is proposed; a test, which as it is among the most crucial that can be applied, so also is it among the most valuable of the internal evidences of the book's divine origin. here the reader should be reminded [5] that several conditions should exist respecting prophecies to be used as evidence of divine inspiration either in book or prophet: first, that prediction antedates the events which fulfill it; second, that the events must be of a nature that no merely human foresight, or judgment, unaided by divine inspiration or revelation, could have foretold them; third, the events that fulfill the prophecy must be of a nature that they cannot be brought about by the natural powers of the prophet himself, or agencies under his control. such conditions unquestionably prevail in respect of all the prophecies here adduced in evidence. i begin by reference to two prophetic passages in which the holy ghost must necessarily be the agency through which the fulfillment is realized. i start with these because it must be evident that if the predictions are fulfilled through the agency of the holy ghost there can be no deception charged or doubt remain either of the genuineness of the prophecies or of the reality of their fulfillment. i. _a testimony shall be given by the holy ghost._ first, then, the prophecy that a testimony to the truth of the book of mormon shall be given by the holy ghost. in closing up the nephite record which had been given into his charge by his father mormon, moroni in a final word to those to whom the work in after ages would come, says: and when ye shall receive these things, i would exhort you that ye would ask god, the eternal father, in the name of christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in christ, he will manifest the truth of them unto you, by the power of the holy ghost; and by the power of the holy ghost ye may know the truth of all things. [6] i do not hesitate to pronounce this one of the boldest prophecies of holy writ, and certainly one which no imposter would dare place in a book he was palming off upon the world as a revelation from god, since it affords such immediate means of testing the truth of his pretentions. it is the same character of test as that boldly supplied by the son of god himself for testing the truth of the whole christian scheme when he said: my doctrine is not mine, but his that sent me. if any man will do his will, he shall know of the doctrine, whether it be of god or whether i speak of myself. [7] there can be no question as to the prophetic character of the passage from the book of mormon--when you receive this record, ask god in the name of christ, if it be true, and he will manifest the truth of it unto you by the power of the holy ghost. the only question to be considered after this is, has the prophecy of a promised testimony been fulfilled. hundreds of thousands are ready to answer in the affirmative; scores of thousands who have died in the faith have left on record their testimony that the prophecy has been fulfilled in their experience; and back of the testimony of these thousands is their life of sacrifice, toil, suffering; together with the contumely and persecution which they have endured for that testimony. some of the witnesses to the fulfillment of this prophecy have even sealed their testimony with their blood--can evidence of a higher or more solemn character be pointed to in attestation of any truth? [8] in passing it may be well to call attention to the fact that the book of mormon in this prophetic promise that its truth shall be made known by the power of the holy ghost, as also its assertion "that by the power of the holy ghost ye may know the truth of all things"--hits upon a great general, spiritual truth, viz., that the holy ghost is god's especial witness of revealed truth. it was the holy ghost in its beautiful sign of a dove that bore witness to john that the peasant nazarene was indeed the christ. [9] paul says that "no man speaking by the spirit of god calleth jesus accursed, and that no man can say that jesus is the lord but by the holy ghost." [10] john represents jesus as saying, "but when the comforter is come, whom i will send unto you from the father, even the spirit of truth, which proceedeth from the father, he shall testify of me." [11] again, the comforter is called the very "spirit of truth," and of it jesus says: "the comforter, which is the holy ghost, whom the father will send in my name, he shall teach you all things." [12] also: "when the spirit of truth [the holy ghost] is come, he will guide you into all truth." [13] and so one might continue to multiply passages to the same effect, but enough is here set, down to establish the point suggested, viz., that the book of mormon hits upon a very beautiful and universal principle to establish its own truth by a divine witness, viz., the holy ghost. observe also that this great doctrine is not introduced by way of argument nor as a deduction. it is mentioned, one might say, in a purely incidental manner. nothing especially is made of it by moroni who sets it down. no appeal is made to its strength or reasonableness. one feels that it is the statement of a great truth purely as a matter of fact that has been verified in the experience of moroni, without any special consciousness of how it interlocks with and is supported by all the scriptures that treat of the same subject. on the theory of the book of mormon not being what it claims to be, but regarding it for a moment as the work of "imposters," i ask the upholders of that theory this question: how comes it that in speaking of the chief source of evidence for its truth, the "imposters" hit upon this universal principle by which revealed truths can be known? and, indeed, desiring to cover the whole subject involved in this prophetic promise of a divine witness to the truth of the book of mormon, i ask how dare they promise a divine witness to an "imposture" at all? ii. _"they shall have the gift and power of the holy ghost_." the second prophecy to which reference has been made, and which must necessarily be filled through the agency of the holy spirit, was given under these circumstances: the lord made it known to the first nephi that many precious truths of the gospel would be subverted by the wickedness of men-made churches in the last days, but the lord gives a promise that he would manifest himself unto the descendants of nephi, and that they should write many things which he, the lord, would minister unto them. things which would be plain and precious: "and after thy seed shall be destroyed and dwindle in unbelief," said the lord, "behold these things shall be hid up to come forth unto the gentiles by the gift and power of the lamb; and in them shall be written my gospel, saith the lamb, and my rock and my salvation:"- and blessed are they who shall seek to bring forth my zion at that day, for they shall have the gift and power of the holy ghost. [14] in the presence of this prophecy i stand perplexed, not however for want of material to prove the prophecy true. a volume might be compiled of instances from the experiences of elders who have sought to bring forth the zion of god in the last days, who have clearly worked under the power and influence of the holy ghost; but this is out of the question here. all that can be done is to select instances of a typical character that will illustrate what is meant by the prophecy, and also prove its fulfillment. i shall select these quite at random, beginning with some related by the late president wilford woodruff, describing the circumstances under which he first heard of mormonism, 1833. the whisperings of the spirit of the lord for a space of three years taught me that the lord was about to set up his church and kingdom in the earth in the last days, in fulfillment of promises made by ancient prophets, and apostles, who spoke as they were moved upon by the inspiration of almighty god. while in this state of mind i went with my brother azmon to richland, oswego county, new york. we bought a farm and commenced business. in december, 1833, two mormon elders, viz., ezra pulsipher and elijah cheney, came into our town and stopped at our house. elder pulsipher said he was commanded by the spirit of the lord to go into the north country, and he and elder cheney had walked from favins, via syracuse, nearly sixty miles, through deep snows, and our house was the first place he felt impelled to stop at. he appointed a meeting at the school house which i attended, and on hearing him preach i felt that his sermon was the first gospel sermon i had ever heard in my life. i invited these elders home and spent the night in conversation and in reading the book of mormon. i was thoroughly convinced it was a true record of the word of god. my brother azmon and myself offered ourselves for baptism, and on the thirty-first day of december, 1833, elder pulsipher went with us to the creek and baptized us. the circumstances under which he was called to the ministry he gives as follows: i was still holding the office of a teacher, and knowing for myself that the fulness of the gospel of christ, which god had revealed to joseph smith, was true, i had a great desire to preach it to the inhabitants of the earth, but as a teacher i had no authority to preach the gospel to the world. i went into the forest near lyman wight's [in daviess county, missouri, to which place brother woodruff had meantime removed] one sunday morning, aside from the abodes of men, and made my desire known unto the lord. i prayed that the lord would open my way and give me the privilege of preaching the gospel. i did not make my request expecting any honor from man, for i knew that the preaching of the gospel was attended with hard labor and persecution. while i was praying, the spirit of the lord rested upon me, and testified to me that my prayer was heard, and that my request would be granted. i arose to my feet and walked some three hundred yards into a broad road, rejoicing. as i came into the road i saw judge elias higbee standing before me. as i walked up to him he said, "wilford, the lord has revealed to me that it is your duty to go into the vineyard of the lord and preach the gospel." i told him if that was the will of the lord i was ready to go. i did not tell him that i had been praying for that privilege. i had been boarding at lyman wight's with judge higbee for months, and it was the first time he had ever named such a thing to me. soon after this elder woodruff was ordained a priest, and sent on a mission to arkansas and tennessee. during the ministry of elder woodruff in england, after he had become an apostle in the church, he records the following item of his experience, which was published by him in a little work called "leaves from my journal:" march 1st, 1840, was my birthday [anniversary], when i was thirty-three years of age. it being sunday, i preached twice through the day to a large assembly in the city hall, in the town of hanley, and administered the sacrament unto the saints. in the evening i again met with a large assembly of the saints and strangers, and while singing the first hymn the spirit of the lord rested upon me, and the voice of god said to me: "this is the last meeting that you will hold with people for many days." i was astonished at this, as i had many appointments out in that district. when i arose to speak to the people, i told them that it was the last meeting i should hold with them for many days. they were as much astonished as i was. at the close of the meeting four persons came forward for baptism, and we went down into the water and baptized them. in the morning i went in secret before the lord, and asked him what his will was concerning me. the answer i got was, that i should go to the south, for the lord had a great work for me to perform there, as many souls were awaiting for the word of the lord. [15] obedient to the instructions of the spirit, elder woodruff went south into herefordshire, where he "found a society called 'united brethren,' numbering about six hundred members and fifty preachers. they were prepared for the reception of the gospel, so that upon hearing elder woodruff's testimony, they came forward and in thirty days he baptized one hundred and sixty persons, forty-eight of whom were preachers, including their presiding elder, thomas kingston. three clerks of the church of england were sent by their ministers to see what he was doing, and he baptized them; also a constable who came to arrest him." [16] subsequently the field of labor widened and through the blessings of god elder woodruff was enabled in the course of eight months to bring into the church over eight hundred souls, including all of the six hundred united brethren; also some two hundred preachers of various denominations. [17] elder woodruff also relates the following incident, among many others, as illustrating the operations of the spirit of the lord upon his mind for his bodily preservation: in 1848, after my return to winter quarters from our pioneer journey, i was appointed by the presidency of the church to take my family and go to boston to gather up the remnant of the latter-day saints and lead them to the valleys of the mountains. while on my way east i put my carriage into the yard of one of the brethren in indiana, and brother orson hyde set his wagon by the side of mine, and not more than two feet from it. dominicus carter, of provo, and my wife and four children were with me. my wife, one child and i went to bed in the carriage, the rest sleeping in the house. i had been in bed but a short time when a voice said to me: "get up, and move your carriage." it was not thunder, lightning nor an earthquake, but the still, small voice of the spirit of god--the holy ghost. i told my wife i must get up and move my carriage. she asked, "what for?" i told her i did not know, only the spirit told me to do it. i got up and moved my carriage several rods, and set it by the side of the house. as i was returning to bed the same spirit said to me, "go and move your mules away from that oak tree," which was about one hundred yards, north of our carriage. i moved them to a young hickory grove and tied them up. i then went to bed. in thirty minutes a whirlwind caught the tree to which my mules had been fastened, broke it off near the ground, and carried it one hundred yards, sweeping away two fences in its course, and laid it prostrate through that yard where my carriage stood, and the top limbs hit my carriage as it was. in the morning i measured the trunk of the tree which fell where my carriage had stood, and found it five feet in diameter. it came within a foot of brother hyde's wagon, but did not touch it. thus, by obeying the revelation of the spirit of god to me i saved my life and the lives of my wife and child, as well as my animals. in the morning i went on my way rejoicing. [18] the following is a statement from the biography of elder heber c. kimball, one of the members of the first quorum of the twelve in this latter-day dispensation, and afterwards for some years counselor to president brigham young, speaking of the time when he first heard the gospel preached, in 1831: the glorious news of a restored gospel and a living priesthood, commissioned of and communicating with the heavens; the promise of the holy ghost, with signs following the believer, as in days of old; the wondrous declaration of angels revisiting the earth, breaking the silence of ages, bringing messages from another world--all this fell upon the heart of this god-fearing man, and on the hearts of his friends and companions, like dew upon thirsty ground. as the voice of a familiar spirit, it seemed an echo from the far past--something they had known before. both heber [c. kimball] and brigham [young] received the word gladly, and were impelled to testify of its divinity. then the power of god fell upon them. "on one occasion," says heber, "father john young, brigham young, joseph young and myself had come together to get up some wood for phineas h. young. while we were thus engaged we were pondering upon those things which had been told us by the elders, and upon the saints gathering to zion, when the glory of god shone upon us, and we saw the gathering of the saints to zion, and the glory that would rest upon them; and many more things connected with the great event, such as the sufferings and persecutions that would come upon the people of god, and the calamities and judgments that would come upon the world." [19] the year 1848 in utah--the year following the advent of the pioneers into salt lake valley--was a very trying one. the people were threatened with famine, and it was only by the exercise of the most rigid economy and putting the people on scant rations that they could hope to make the meager supplies of provisions last until the next harvest. the settlers were but half clad as well as half fed, and such clothing as they had was in tatters, and in many cases consisted of the skins of wild animals. it was in the midst of these conditions that heber c. kimball in a congregation of the saints made the following remarkable prophecy: it will be but a little while, brethren, before you shall have food and raiment in abundance, and shall buy it cheaper than it can be bought in the cities of the united states. "i do not believe a word of it," said elder charles c. rich, a member of the council of the apostles; and perhaps nine-tenths of those who had heard the astounding declaration were of the same opinion. even the prophet heber himself was heard to say "that he was afraid he had missed it this time." his biographer, however, relates the fulfillment of the prophecy in the following passage: the occasion for the fulfillment of this remarkable prediction was the unexpected advent of the gold-hunters, on their way to california. the discovery of gold in that land had set on fire, as it were, the civilized world, and hundreds of richly laden trains now began pouring across the continent on their way to the new eldorado. salt lake valley became the resting-place, or "halfway house" of the nation, and before the saints had had time to recover from their surprise at heber's temerity in making such a prophecy, the still more wonderful fulfillment was brought to their very doors. the gold-hunters were actuated by but one desire: to reach the pacific coast; the thirst for mammon having absorbed, for the time, all other sentiments and desires. impatient at their slow progress, in order to lighten their loads, they threw away or "sold for a song" the valuable merchandise with which they had stored their wagons to cross the plains. their choice, blooded, though now jaded stock, they eagerly exchanged for the fresh mules and horses of the pioneers, and bartered off, at almost any sacrifice, dry goods, groceries, provisions, tools, clothing, etc., for the most primitive outfits, with barely enough provisions to enable them to reach their journey's end. thus, as the prophet heber had predicted, "states goods" were actually sold in the streets of great salt lake city cheaper than they could have been purchased in the city of new york. [20] it has already been pointed out that the gift of prophecy, involving as it does the power to foresee future events, is peculiarly the power of god's inspired servants. it is the direct influence of the holy ghost upon the human mind that enables men to foretell future events. "how be it when he, the spirit of truth, is come [i. e. the holy ghost], he will guide you unto all truth. * * * * * * and he will show you things to come." [21] so that man possessed of the spirit of prophecy as this man, elder heber c. kimball was possessed of it, has, in fulfillment of god's promise to his servants in the last days, the "gift and power of the holy ghost." the late elder george q. cannon relates the following as his experience when on a mission to the hawaiian islands. the company of missionaries of which he was a member had become disheartened in their labors, but elder cannon had resolved to stay there, "master the language and warn the people of those islands if he had to do it alone." and now his own account of the incident: my desire to learn to speak [the hawaiian language] was very strong; it was present with me night and day, and i never permitted an opportunity of talking with the natives to pass without improving it. i also tried to exercise faith before the lord to obtain the gift of talking and understanding the language. one evening, while sitting on the mat conversing with some neighbors who had dropped in, i felt an uncommonly great desire to understand what they said. all at once i felt a peculiar sensation in my ears; i jumped to my feet, with my hands at the side of my head, and exclaimed to elders bigler and keeler who sat at the table, that i believed i had received the gift of interpretation! and it was so. from that time forward i had but little, if any, difficulty in understanding what the people said. i might not be able at once to separate every word which they spoke from every other word in the sentence; but i could tell the general meaning of the whole. this was a great aid to me in learning to speak the language, and i felt very thankful for this gift from the lord. [22] a similar instance is related by president joseph f. smith, also connected with the hawaiian mission, to which he was called in 1854. the following is his own narrative: i * * * was set apart * * * under the hands of parley p. pratt and orson hyde, parley being mouth. he declared that i should obtain a knowledge of the hawaiian language "by the gift of god, as well as by study." up to this time my schooling had been extremely limited. my mother taught me to read and write, by the camp fires, and subsequently by the greater luxury of the primeval tallow-candle in the covered wagon and the old log cabin, 10x12 feet in size, when first the soles of our feet found rest, after the weary months of travel across the plains. when i say, therefore, that within four months after my arrival on the sandwich islands--two weeks of which time were consumed by the most severe sickness i had ever known--i was prepared to enter upon the duties of my ministry, and did so with a native companion, with whom i made a tour of the island of maui, visiting, holding meetings, blessing children, administering the sacrament, etc., all in the hawaiian language, it may be inferred that parley's promise upon my head was literally fulfilled. as remarked at the outset of this subdivision it would be no difficult matter to compile a volume of incidents of such manifestations of the spirit and power of god from the experiences of elders of the church in illustration of, and in proof of, this book of mormon prophetic-promise; but the foregoing must be relied upon as typical incidents, and i shall trust to them also to indicate what the force would be of a very large volume of such evidence, which, i am sure, from personal experience, from observation and knowledge of our church annals, could be compiled. i shall ask the reader, however, to consider in this connection, the very great body of religious truth which is developed in the revelations given in these latter days to the church of christ (chiefly compiled in the book called the doctrine and covenants), in which "mormonism," so called, had its origin, and all of which are the result of the inspired visions to joseph smith, or due to the operations of the holy spirit upon the mind of that prophet. i therefore invoke this body of doctrine as demonstrating the truth of the prophecy-promise- blessed are they who shall seek to bring forth my zion at that day, for they shall have the gift and power of the holy ghost. i invoke in its support the chapter on "the manner of the prophet's teaching" in volume i of the new witnesses; [23] i invoke the chapter on "miracles--the evidence of fulfilled promises;" [24] also the chapters on "the evidence of prophecy;" [25] as also the chapter on "the church founded by joseph smith a monument to his inspiration;" [26] let all this in the mind of the reader, be brought in at this point and made part of the argument in support of the fulfillment of the prophecy that those who seek to bring forth the zion of god in the last days, shall have the gift and power of the holy ghost; and he will begin to see how invincibly strong the argument must be upon this head. in addition to all this, however, i also call attention to the evidence of inspiration that may be found in the operation of church leaders since the martyrdom of the first prophet of the church. the evidence of inspiration in brigham young and his associates in the matter of conducting that marvelous exodus from nauvoo, illinois, through a thousand miles of wilderness to the rocky mountains. the evidence of divine inspiration manifested also in the establishment of settlements in the inter-rocky mountain region--which in time grew into commonwealths of the american union. the evident inspiration in the policies adopted by these leaders--all essential to the preservation of the saints in their organized capacity--necessary to the preservation of the church of christ, and now too universally recognized and applauded to need particularization. men assign these achievements to the genius of brigham young; they establish his reputation in the eyes of the world as a leader of men. he is recognized as among the most remarkable men of the age, and is ranked as being among the first americans. but to the saints, these achievements merely establish the truth of one of the predictions of the book of mormon, viz., blessed are they who shall seek to bring forth my zion at that day, for they shall have the gift and power of the holy ghost. iii. _three witnesses shall behold the book "by the gift and power of god_." in the writings of the first nephi the following prediction with reference to three witnesses who should testify to the truth of the book of mormon is found: wherefore, at that day when the book shall be delivered unto the man of whom i have spoken, the book shall be hid from the eyes of the world, that the eyes of none shall behold it save it be that three witnesses shall behold it, by the power of god, besides him to whom the book shall be delivered; and they shall testify to the truth of the book and the things therein. and there is none other which shall view it, save it be a few, according to the will of god, to bear testimony of his word unto the children of men. [27] a similiar prediction is made in ether: and unto three shall they [the nephite plates] be shown by the power of god; wherefore they shall known of a surety that these things are true. [28] of course i am prepared to hear it said that it would be an easy matter for an imposter to make such a prophecy as this with reference to a work which he was bringing forth; but would it be within the power of an imposter to cause an angel to come from heaven and stand before these witnesses in the broad light of day and exhibit the nephite plates and the urim and thummim? could he cause the glory of god more brilliant than the light of the sun at noon-day to shine about them? could he cause the voice of god to be heard from the midst of the glory saying that the work was true, the translation correct, and commanding these witnesses to bear testimony to the world of its truth? certainly all this would be beyond the power of an imposter to achieve however cunning he might be. yet this is what the three witnesses declare was done. of course it could still be urged that the three witnesses were in collusion with the prophet, but all probabilities of that matter have been considered at great length in volume ii., chapters fourteen to twenty-two inclusive, and the weight of evidence is against any such theory, and therefore their testimony bears witness to the fulfillment of the remarkable prophecy here considered. iv. _the blood of saints shall cry from the ground to be avenged when the book of mormon shall come forth_. the first nephi, fifth century b. c., writing of the conditions which would obtain when the nephite record should come forth to the world says: the things which shall be written out of the book shall be of great worth unto the children of men and especially unto our seed, which is a remnant of the house of israel. for it shall come to pass in that day, that the churches which are built up, and not unto the lord, when the one shall say unto the other, behold i, i am the lord's; and the others shall say, i, i am the lord's. and thus shall every one say that hath built up churches, and not unto the lord. and they shall contend one with another; and their priests shall contend one with another, and they shall teach with their learning, and deny the holy ghost, which giveth utterance. and they deny the power of god, the holy one of israel: and they say unto the people, hearken unto us, and hear ye our precept; for behold there is no god today for the lord and the redeemer hath done his work, and he hath given his power unto men. behold, hearken ye unto my precept; if they shall say, there is a miracle wrought, by the hand of the lord, believe it not; for this day he is not a god of miracles; he hath done his work. yea, and there shall be many which shall say, eat, drink and be merry, for tomorrow we die; and it shall be well with us. there shall also be many which shall say, eat, drink, and be merry; nevertheless, fear god, he will justify in committing a little sin, yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this. and do all these things, for tomorrow we die: and if it so be that we are guilty, god will beat us with a few stripes, and at last we shall be saved in the kingdom of god. yea, and there shall be many which shall teach after this manner, false, and vain, and foolish doctrines, and shall be puffed up in their hearts, and shall seek deep to hide their counsels from the lord; _and their works shall be in the dark, and the blood of the saints shall cry from the ground against them_. [29] this prophecy in substance is repeated by mormon, including the singular prediction that the book of mormon should come forth, "in a day when the blood of the saints shall cry unto the lord, because of secret combinations and works of darkness." [30] a more vivid description of christendom in the early part of the 19th century could scarcely be written than that given in these passages. i shall be told, however, that it is a description which even an imposter could easily give circumstanced as was joseph smith. his experience through announcing his first revelation was sufficient to test the manner in which christendom was prepared to receive an alleged new revelation, and he was sufficiently familiar with the prevailing "christian" notion that the days of miracles were past, to formulate the part of the foregoing arraignment dealing with that subject. he also knew something of the pride and haughtiness of christian sects, and with this knowledge as a foundation it can with some reason be urged that he could easily write the description of christendom found in these quotations from the book of mormon. there is one item within the prophecy, however, both in the first nephi's writings and also mormon's that joseph smith could not know except through the inspiration of god, viz., that "the blood of the saints shall cry from the ground" against this corrupted christendom. the people of the great american republic, would as soon have been brought to believe in the return of the age of miracles as to believe that the time would come when the blood of saints would cry from their soil to the god of sabaoth for vengeance against any of them. had not the day of religious persecution, at least within the enlightened republic of the new world, forever passed away? had not the great government of the united states, destined to dominate by its influence the american continents--had it not been founded upon the broad principles of religious and civil freedom? were not the rights of conscience guaranteed by specific provisions both in the national constitution and in the state constitutions? was not america in those days especially heralded as the asylum for the oppressed of every land? was it not the boast of our statesmen that a nation had at last been founded where religious freedom was recognized as the chief corner stone in the temple of liberty? how bold indeed must that man be who would--while the people were yet enjoying this very feast of liberty--rise up and say that the blood of saints should cry from american ground to god for vengeance! yet such is the prediction of these old nephite writers, whose words were translated into the english language by joseph smith. and the only question to be considered here is--since the reality of the prophecy cannot be questioned--has the prophecy been fulfilled? let the blood of those saints who were killed and who died from the effects of exposure during the expulsion from jackson county, in 1833, answer. [31] let the blood of david w. patten, one of the twelve apostles in this last dispensation, together with the blood of young patrick o'banion and gideon carter, slain at crooked river, missouri, in 1838, answer. [32] let the blood of the innocent men, and children martyred at haun's mills, in missouri, answer; [33] let the innocent blood of all those whose lives were sacrificed at dewitt and in and about far west and during the expulsion of some twelve thousand latter-day saints from the state of missouri in 1839, answer. let the innocent blood of the prophet joseph smith himself and that of his brother hyrum slain at carthage prison, in june, 1844--while under the plighted faith of the state of illinois for their protection--let their blood answer. let the blood of many others that were slain in nauvoo and vicinity during the two years following, and also the martyrdom of many who died from exposure and want in the enforced exodus from nauvoo to the rocky mountains--the victims of "christian" tolerance--answer. let the blood of elder joseph standing, killed by a mob in the state of georgia, 1879,--answer. let the blood of elders john f. gibbs and william berry who were murdered in tennessee while in the very act of opening a meeting for the preaching of the gospel, answer; as also the blood of their two friends, the condor brothers, who were shot down in their father's house while trying to protect these elders from their assailants. let all these instances of martyrdom testify of the truth of this prophecy of the book of mormon; for these martyrdoms were endured for the word of god which it contains, and not for any crime alleged against those who suffered. nay, in nearly all these cases crime was not even alleged. a singular thing connected with these martyrdoms is the fact that in no instance have the perpetrators of these murders been brought to justice. perhaps it is fitting that it should be so. it seems to make the martyrdom more complete; and more fully meets the terms of the prophecy since, according to that prophecy, the blood of saints in the day when the nephite scriptures should be brought to light, was to cry unto the lord from the ground for vengeance, clearly foreshadowing the fact that man would not avenge it. v. _because my word shall hiss forth, many shall say "a bible! a bible_!" another item of interest in the coming forth of the book of mormon is the predicted clamor that should be raised against it. here follows the prophecy--the lord is speaking to the first nephi: behold, there shall be many at that day when i shall proceed to do a marvelous work among them; * * * when i shall remember the promises which i have made unto thee, nephi; * * * that the words of your seed shall proceed forth out of my mouth unto your seed; and because my words shall hiss forth many of the gentiles shall say, a bible, a bible, we have got a bible, and there cannot be any more bible. [34] it is notorious that this cry was raised--and even now is raised at times--against the book of mormon. it was relied upon not only as the chief but also the all-sufficient argument against accepting the book, as is abundantly proved by reference to the arguments of the elders in answer to the objections urged against it. [35] for example in orson pratt's most excellent work, "divine authenticity of the book of mormon," there are such headings as these--and in the body of this work under the respective topics he meets and entirely overthrows all sectarian argument that the book of mormon ought to be rejected because it claims to be a new revelation: "to expect more revelation is not unscriptural;" "to expect more revelation is not unreasonable;" "more revelation is indispensably necessary."--(a) for calling the officers of the church--(b) to point out the duties of the officers in the church--(c) to comfort, reprove and teach the church--(d) to unfold to the church the future; "the bible and traditions without further revelation an insufficient guide." from these topics may be gathered the class of objections urged against the book of mormon; and as elder pratt so admirably treats that subject, i do not deem it necessary to enter into that field, since all may inform themselves how complete the victory of the elders has been in that controversy by reference to elder pratt's works. i am interested in the matter here only to the extent of pointing out the fact that the prophecy that the book of mormon would be met with the cry--"a bible, a bible, we have a bible and there cannot be any more bible," has been fulfilled. [36] closely associated with the sectarian notion of the cessation of revelation and miracles is also the idea that the hebrew scriptures comprised all the records in which god had vouchedsafed a revelation to man. that is, the hebrew volume comprised the whole of sacred scripture. in 1829 at the city of cincinnati, during the very great debate which there took place between alexander campbell and robert owen--an unbeliever in the bible,--on the evidences of christianity, the following very positive question was submitted in writing to mr. campbell: are the books composing the old and new testaments the only books of divine authority in the world? to this question mr. campbell gave this very emphatic answer--and up to that time at least, i do not hesitate to say that he voiced the sentiments of all christendom; and this was the answer of mr. campbell: "i answer, emphatically yes." [37] the "yes" mr. campbell writes in italics. the foreging should be modified by this explanation, viz: all divisions of christendom are not agreed upon all the books that comprise what is called the bible. it is well known that the catholics regard as canonical some books which the protestants hold to be apocryphal, and in addition to the written word of god, i am mindful that the great roman catholic church adds the unwritten word of god. in other words, the traditions of the church are regarded as the word of god. the protestants generally accept the books of the english authorized version of the holy scriptures, translated in 1611, and known as king james' translation, pointing out by name those books which were regarded as of doubtful origin and which for that reason they call the apocrypha. the roman catholic church accepts the books enumerated in what is known as the douay edition of the bible, of 1609; revised and corrected in 1750. it would therefore be proper to say that each of these great divisions of christendom would claim that the list of books comprised within the respective editions of the bible which they accept are the only books of divine authority in the world. the answer which the lord in the book of mormon is represented as making to this sectarian view of revelation; as also to this clamor against the book of mormon, is in every way worthy of him: thou fool, that shall say, a bible, we have got a bible, and we need no more bible. * * * know ye not that there are more nations than one? know ye not that i, the lord your god, have created all men, and that i remember those who are upon the isles of the sea; and that i rule in the heavens above, and in the earth beneath; and i bring forth my word unto the children of men, yea, even upon all the nations of the earth? wherefore murmur ye, because that ye shall receive more of my word? know ye not that the testimony of two nations is a witness unto you that i am god, that i remember one nation like unto another? wherefore, i speak the same words unto one nation like unto another. and when the two nations shall run together, the testimony of the two nations shall run together also. and i do this that i may prove unto many that i am the same yesterday, today, and forever; and that i speak forth my words according to mine own pleasure. and because that i have spoken one word, ye need not suppose that i cannot speak another; for my work is not yet finished; neither shall it be, until the end of man; neither from that time henceforth and forever. wherefore, because that ye have a bible, ye need not suppose that it contains all my words; neither need ye suppose that i have not caused more to be written; for i command all men, both in the east and in the west, and in the north and in the south, and in the islands of the sea, that they shall write the words which i speak unto them: for out of the books which shall be written, i will judge the world, every man according to his works, according to that which is written. for behold, i shall speak unto the jews, and they shall write it; and i shall also speak unto the nephites, and they shall write it; and i shall also speak unto the other tribes of the house of israel, which i have led away, and they shall write it; and i shall also speak unto all nations of the earth, and they shall write it. and it shall come to pass that the jews shall have the words of the nephites, and the nephites shall have the words of the jews; and the nephites and the jews shall have the words of the lost tribes of israel; and the lost tribes of israel shall have the words of the nephites and the jews. and it shall come to pass that my people which are of the house of israel shall be gathered home unto the lands of their possession; and my word also shall be gathered in one. [38] i say this answer is worthy of god to utter, and worthy of man to heed. it lifts us entirely out of narrow, sectarian views of revelation, and breathes a universal spirit of interest and love for mankind. it carries within itself the evidence of a divine inspiration. its very worthiness of god is a testimony of its truth. how petty and unworthy in contrast with it is that sectarian christian view that would limit god's revealed word to the few books contained in the bible! how partial and unjust does that same sectarian view of revelation make god appear! if there is one doctrine more emphasized in the teachings of the new testament that another, it is that god is no respecter of persons; "but in every nation he that feareth him, and worketh righteousness, is accepted with him." [39] with this fact in mind let us test the two conceptions of god's dealings with man in the matter of revelation. the narrow, sectarian, "christian" view, and the book of mormon view; and this for the purpose of ascertaining which would be the more worthy of god, which most like him. we have learned in the previous chapters of this work that america was inhabited by highly civilized races before the discovery of it by europeans; that in the western world there flourished civilizations equal to those of the same period in the eastern hemisphere; cities that, judging from their ruins, equalled in greatness tyre and sidon and nineveh and babylon; and empires that rivalled in power and extent, egypt, persia and macedonia. millions of god's children through successive generations lived in them and died and were buried. the sectarian view of revelation would ask us to believe that god sent prophets and holy men to teach and instruct his children in the eastern hemisphere; that he revealed to them something of his own character and attributes; that by revelation direct from heaven, accompanied by demonstrations of his own marvelous power, he made known to them something of the object of their existence, and gave them the hope of eternal life; that in the meridian of time he sent his only begotten son among them, in order that life and immortality might be more clearly brought to light; that the matchless son of god by example as well as by precept taught the inhabitants of the old world the way of life--the divine will--in a word, taught the gospel--organized a church to perpetuate his doctrines--commissioned apostles and others to carry on the work of salvation; and thus made ample provisions for carrying the gospel throughout asia, africa and europe--for the church of christ in the east was organized where these natural divisions of the old world center--yet, while the lord made all these efforts for the instruction and salvation of his children in the eastern hemisphere, this sectarian idea that the bible contains all the revelation god has ever given would compel us to believe that he altogether neglected his children of the western world! no prophet was sent to them with a message to explain the mystery of existence, to let them know whence their origin, the object of their existence, or bid them indulge the pleasing hope of immortality. no angel from the bright worlds on high came to reveal the splendor of heaven, or show the path which leads to endless bliss; no messenger came even from the wilderness crying repentance to them, and making the announcement that the kingdom of heaven was at hand; no messiah of gentle mien, yet of serene majesty, taught them the mystery of the divine love which works out man's redemption, healed their sick, raised their dead, or even so much as blessed their children. no; according to the sectarian christian theory of the extent of revelation, god neglected them entirely--left them to perish in darkness and ignorance and unbelief; unknowing and unknown! is such a view as this worthy of god? does it comport with the attributes of impartial love towards his children? is it not a travesty upon the qualities of justice and mercy as we believe those qualities to exist in god? does it not smack rather of man's bigotry and narrowness, and above all, of human ignorance? turn now to the book of mormon theory of revelation as set forth in the words just quoted from the writings of the first nephi, and couple with them the words of another nephite prophet: behold, the lord doth grant upon all nations, of their own nation and tongue, to teach his word; yea, in wisdom, all that he seeth fit that they should have; therefore we see that the lord doth counsel in wisdom, according to that which is just and true. what a contrast in the sectarian and book of mormon view of revelation! the one so narrow, and so contracted to limits unworthy of god! the other so world-embracing, noble, generous, and worthy of god! the one so exclusive as to limit divine inspiration to the prophets of the hebrew race; the other so broad as to include all the great teachers of mankind- "the bactrian, samian sage, and all who taught the right." in these book of mormon passages we have the grandest conception respecting god's dispensations of his word found in human speech. they recognize god's obligation--born of his fatherhood and love--to make known his word and will in some form to all nations and races of men. they recognize as constituting a noble brotherhood of god-inspired men, the sages of all races and ages, who have taught their fellow men better things than they knew before. the wise men among assyrians and egyptians as well as the shepherd-patriarchs, abraham, isaac and jacob, are to be regarded as inspired of god. jethro, the priest of midian, though not of israel, as well as moses, possessed divine wisdom; and even counseled the hebrew prophet-prince, to the latter's advantage. the sages of greece, from thales to socrates, plato and aristotle, belong to the same glorious band. so also the great teacher of india, siddhartha, buddah--the enlightened; kongfutse, the teacher of god's children in china; mohammed, the prophet of arabia; the teachers of philosophy and reformers of europe--some professed christians, some not, some even making war upon apostate christendom; but i include all those within the honored band of the god-inspired who have come with some measure of the truth to bless mankind, to alleviate somewhat the hard conditions in which men struggle, and who have raised the thoughts and hopes of man to higher and better things. "the path of sensuality and darkness," says a profound modern teacher of moral philosophy, "is that which most men tread; a few have been led along the upward path; a few in all countries and generations have been wisdom-seekers or seekers of god; they have been so because the divine word of wisdom has looked upon them, choosing them for the knowledge and service of himself." [40] not that these teachers, sages, prophets have each come with a fullness of truth; or that they possessed the gospel of jesus christ with divine authority to administer its sacred ordinances; not so. such truths as they possessed were often fragmentary, and mingled with them was much that was human, hence imperfect, and confusing. but so much of truth as they possessed was god-given, and they but instruments of god to set it free that the truth might bless mankind. our book of mormon passages only require us to believe concerning this world-band of inspired teachers, that they come with that measure of god's word which in the divine wisdom it is fitting that men among whom they are called to labor should receive; and this doctrine in relation to the dispensation of god's word to man is so generous and noble in its scope, so far above the narrow, sectarian conceptions of the age and vicinity where the book of mormon was brought forth, that it constitutes a striking evidence in support of its claims. vi. the lost books of the bible. closely connected with this matter of the world's clamor against the book of mormon, and their protestations in favor of the bible, is the declaration of i nephi as to the treatment of that same bible by christendom. in one of the great visions granted to this nephi, and expounded by an angel, he beholds a book, the bible, go forth from the jews to the gentiles. now nephi's account of the matter: and the angel of the lord said unto me, thou hast beheld that the book proceeded forth from the mouth of a jew; and when it proceeded forth from the mouth of a jew, it contained the plainness of the gospel of the lord, of whom the twelve apostles bear record; and they bear record according to the truth which is in the lamb of god; wherefore, these things go forth from the jews in purity, unto the gentiles, according to the truth which is in god; and after they go forth by the hand of the twelve apostles of the lamb, from the jews unto the gentiles, thou seest the foundation of a great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the lamb many parts which are plain and most precious; and also many covenants of the lord have they taken away; and all this have they done that they might pervert the right ways of the lord; that they might blind the eyes and harden the hearts of the children of men; wherefore, thou seest that after the book hath gone forth through the hands of the great and abominable church, that there are many plain and precious things taken away from the book, which is the book of the lamb of god: and after these plain and precious things were taken away, it goeth forth unto all the nations of the gentiles, yea, even across the many waters which thou hast seen with the gentiles which have gone forth out of captivity: thou seest because of the many plain and precious things which have been taken out of the book, which were plain unto the understanding of the children of men, according to the plainness which is in the lamb of god; because of these things which are taken away out of the gospel of the lamb, an exceeding great many do stumble, yea, insomuch that satan hath great power over them. [41] it is disputed, by some, that any such thing as here described has taken place with reference to the bible, and labored arguments are made to prove that contention. [42] into that contention it is not necessary to enter at length. it will be sufficient to show that there are many books referred to in the several books comprising the old and new testaments that are not to be found in that collection. books that are spoken of as containing revelations; books written by prophets and apostles, and evidently as much entitled to a place in the canon of scriptures as those that are now there. what has become of them? who is responsible for their absence? pointing to the excellence of those books we have is no compensation for the absence of those we have not. so long as the books of scripture we hold in reverence, as containing the word of god, speak of other books and epistles that contained revelations from the spirit of god that are not in the bible, it is useless to contend that our collection of sacred books, called the bible, contains the whole word of god. these absent books may, as nephi declares they do, contain many precious and plain parts of god's truth, which would have preserved the christian world from many of the doctrinal errors into which it has been plunged for want of knowledge. again i ask, who is responsible for the absence of these books? nephi declares that "a great and abominable church" is responsible for their absence, that that church took them away. i do not believe that nephi here had reference to any one of the many divisions of christendom. nephi, in fact, recognized the existence of two churches only. one he styles, "the church of the lamb of god;" and the other he bluntly calls "the church of the devil." [43] "and whoso belongeth not to the church of the lamb of god, belongeth to that great church which is the mother of abominations; the whore of all the earth." [44] the church then that withheld from the world the part of the word of god, as developed in the teachings and writings of the apostles, was undoubtedly apostate christendom; massed under the general title of the "great and abominable church," without reference to any of its divisions of sub-divisions; and that is the power that withheld and destroyed some parts of the scriptures. in proof of which i cite the following references to sacred books and writings both in the old and new testaments, which are not to be found in it. first, books of the old testament: the scriptures that existed in the days of abraham, older than the five books of moses, for abraham was before moses. these scriptures are referred to by paul as follows: "and the scriptures foreseeing that god would justify the heathen through faith, preached before the gospel unto abraham." (gal. iii: 8). the book of the covenant, through which moses instructed israel. (exo. xxiv: 7). the book of the wars of the lord. (num. xxi: 14). the book of jasher. (josh. x: 13, and sam. i: 18). the book of the manner of the kingdom. (sam. x: 25). books containing three thousand proverbs, a thousand and five songs, a treatise on natural history by solomon. (i. kings iv: 32, 33). the acts of solomon. (i. kings xi: 41). the book of nathan the prophet. (i. chron. xxix: 29). the book of gad the seer. (i. chron. xxix: 29). the book of nathan the prophet. (i. chron. xxix: 29 and ii. chron. ix: 29). the prophecy of ahijah, the shilonite. (ii. chron. ix: 29). the visions of iddo the seer. (ii. chron. ix: 29). the book of shemaiah the prophet. (ii. chron. xii: 15). the story of the prophet iddo. (ii. chron. xiii: 22). the book of jehu. (chron. xx: 34). second, books of the new testament. it is evident from the preface of st. luke's gospel, that "many" who were eye witnesses of the things most surely believed among the christians, took it in hand by means of writing books to set them forth in order. (luke 5: 1-4). but of the writings of those eye witnesses, it can scarcely be said that we have the works of "many" of them. jude, speaking of some characters which he likens unto "raging waves of the sea foaming out their own shame," says, "and enoch, the seventh from adam, prophesied of these, saying, behold, the lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and all of their hard speeches which ungodly sinners have spoken against him." (jude 15, 16). from this it appears that enoch, the seventh from adam, was favored with a vision even of the second coming of the son of god, and prophesied of judgment overtaking the ungodly at that coming. this prophecy of enoch's was in existence in the days of jude, "the servant of christ," or else he would not be able to quote from it. may not this prophecy of enoch's have been among the "scripture" with which abraham was acquainted, mentioned above? there should also be another epistle of jude. that writer says, "when i gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith once delivered unto the saints." (jude 3). we have but one epistle of jude yet he wrote another epistle to the saints on a very important subject, "the common salvation," and he "gave all diligence" in writing upon it. would not the epistle on the "common salvation" be as important as that one we have from jude's pen? paul, in writing to the ephesians, states that god made known unto him, by revelation, a certain mystery; "as," says he, "i wrote afore in few words whereby when ye read ye may understand my knowledge in the mystery of christ." (eph. iii: 3, 4). here paul evidently refers to another epistle which he had written to the ephesians, but of which the world today has no knowledge. this epistle contained a revelation from god. when the great apostle to the gentiles wrote to the colossians, he gave them these directions: "when this epistle is read among you, cause that it be read also in the church of the laodiceans, and that ye likewise read the epistle from loadicea." (col. iv: 16). here, then, is another epistle of paul's, the epistle to the laodiceans, which he himself refers to, but of which the world knows nothing, except this reference to it--it is not in the bible. in the first letter to the corinthians you find this statement: "i wrote unto you in an epistle, not to keep company with fornicators." (cor. v: 9). that book, then, which the world has so long regarded as the first epistle to the corinthians, is not really the first epistle which paul wrote to the church at corinth, for in the quotation given above, taken from the so-called first epistle to the corinthians, the writer speaks of an epistle which he previously had written to them, in which he counseled them "not to keep company with fornicators." doubtless many other instructions and important principles were contained in this other epistle to the corinthians. how many other books and epistles, written by inspired men of those days, were suppressed by "the great and abominable church"--apostate christendom--we may not know, but these here incidentally mentioned have certainly been suppressed. moreover, i have not mentioned all that are spoken of. i have carefully avoided referring to any about which doubts can be entertained, or which could be said to form parts of the books we have. deeming it better that the list of absent books should be shorter than to mention any of which it could be said they are to be found as fragments, or portions of the books now in the bible, but known by other names. [45] it may be urged, with reference to the old testament at least, that it came from the jews to the gentiles in its present form, and that it was not the gentiles, not the apostate church of the third and fourth century of the christian era that mutilated in any form the old testament scriptures. but let us not take too narrow a view of nephi's vision-prophecy, concerning the corruption of the word of god, or the power which he saw corrupting it. it may be that he had in mind in his vision as much the apostate jewish church as the apostate christian church, and looking upon the question from that view point we know this: that a century or two before the advent of christ the jews apparently had grown weary of the honorable mission which god had given to them; namely, that of being his witnesses among the nations of the earth; and their leading teachers, especially in the two centuries preceding the coming of the messiah, were taking every step that their ingenuity could devise for harmonizing the truths which god had made known to them with the more fashionable conceptions of god as entertained by one or the other of the great sects of philosophy among the romans. the way had been prepared for the achievement of this end, in the first place, by the translation of the hebrew scriptures into the greek language (the first great instance of the "book that proceedeth forth from the mouth of a jew" going to the gentiles), which version of the old testament is usually called the septuagint, or the lxx. this latter name is given to it because of a tradition that the translation was accomplished by seventy, or about seventy, elders of the jews. the most generally accepted theory concerning it, however, is that it was a work accomplished at various time between 280 b. c. and 150 b. c. the books of moses being first translated as early as the time of ptolemy philadelphus, 284-264 b. c., while the prophets and psalms were translated somewhat later. it is not, however, the time or manner in which the translation was accomplished that we are interested in, but the character of the translation itself; and of this, alfred edersheim, in his "life and times of jesus, the messiah," in the division of his work which treats of the preparation for the gospel, says of this greek translation: putting aside clerical mistakes and misreadings, and making allowance for errors of translation, ignorance, and haste, we note certain outstanding facts as characteristic of the greek version. it bears evident marks of its origin in egypt, in its use of egyptian works and references, and equally evident traces of its jewish composition. by the side of slavish and false literalism there is great liberty, if not license, in handling the original; gross mistakes occur along with happy renderings of very difficult passages, suggesting the aid of some able scholars. distinct jewish elements are undeniably there, which can only be explained by reference to jewish tradition, although they are much fewer than some critics have supposed. this we can easily understand, since only those traditions would find a place which at the early time were not only received, but in general circulation. the distinctly grecian elements, however, are at present of chief interest to us. they consist of allusion to greek mythological terms, and adaptations of greek philosophical ideas. however few, even one well-authenticated instance would lead us to suspect others, and in general give to the version the character of jewish hellenising. in the same class we reckon what constitutes the prominent characteristics of the lxx version, which, for want of better terms, we would designate as rationalistic and apologetic. difficulties--or what seemed such--are removed by the most bold methods, and by free handling of the text; it need scarcely be said, often very unsatisfactorily. more especially, a strenuous effort is made to banish all anthropomorphisms, as inconsistent with their ideas of the deity. [46] later the same authority points out the fact that the septuagint version of the hebrew scriptures became really the people's bible to that large jewish world through which christianity was afterwards to address itself to mankind. "it was part of the case," he adds, "that this translation should be regarded by the hellenists as inspired like the original. otherwise it would have been impossible to make final appeal to the very words of the greek; still less to find in them a mystical and allegorical meaning." [47] the foundation thus laid for a superstructure of false philosophy there was not wanting builders who were anxious to place a pagan structure upon it. about the middle of the second century b. c., one aristobulus, a hellenist jew of alexandria, sought to so explain the hebrew scriptures as "to bring the peripatetic philosophy out of the law of moses, and out of the other prophets." following is a sample according to edersheim, of his allegorizing: thus, when we read that god stood, it meant the stable order of the world; that he created the world in six days, the orderly succession of time; the rest of the sabbath, the preservation of what was created. and in such manner could the whole system of aristotle be found in the bible. but how was this to be accounted for? of course, the bible had not learned of aristotle, but he and all other philosophers had learned from the bible. thus, according to aristobulus, phythagoras, plato, and all the other sages, had really learned from moses, and the broken rays found in their writings were united in all their glory in the torah. [48] following aristobulus in the same kind of philosophy was philo, the learned jew of alexandria, born about the year 20 b. c. he was supposed to be a descendant of aaron, and belonged to one of the wealthiest and most influential families among the merchant jews of egypt; and he is said to have united a large share of greek learning with jewish enthusiasm. he followed most earnestly in the footsteps of aristobulus. according to him, all the greek sages had learned their philosophy from moses, in whom alone was all truth to be found. "not indeed, in the letter," says edersheim, "but under the letter of holy scripture. if in numbers xxiii: 19 we read 'god is not a man,' and in deut. i:31 that the lord was 'as a man,' did it not imply on the one hand revelation of absolute truth by god, and on the other, accommodation to those who were weak? here then, was the principle of a two-fold interpretation of the word of god--the literal and the allegorical. * * * * * * to begin with the former: the literal sense must be wholly set aside, when it implies anything unworthy of the deity--anything unmeaning, impossible, or contrary to reason. manifestly this canon, if strictly applied, would do away not only with all anthropomorphisms, but cut the knot where difficulties seemed insuperable. again, philo would find an allegorical, along with the literal, interpretation indicated in the reduplication of a word, and in seemingly superfluous words, particles, or expressions. these could, of course, only bear such a meaning on philo's assumption of the actual inspiration of the septuagint version." when one thinks of the mischief that may arise from such perversions of scripture by the application of philo's principles of interpretation, we do not marvel that some of the jews regarded the translation of the seventy "to have been as great a calamity to israel as the making of the golden calf." "the jews who remained faithful to the traditions of their race," says andrew d. white, "regarded this greek version as profanation, and therefore there grew up the legend that on the completion of the work there was darkness over the whole earth during three days. this showed clearly jehovah's disapproval." [49] referring to the talmudic canon of interpretation of the greek versions, edersheim says, "they were comparatively sober rules of exegesis." but "not so," he remarks, "the license which philo claimed, of freely altering the punctuation of sentences and his notion that, if one from among several synonymous words was chosen in a passage, this pointed to some special meaning attaching to it. even more extravagant was the idea that a word which occurred in the septuagint might be interpreted according to every shade of meaning which it bore in the greek, and that even another meaning might be given it by slightly altering the letters." in all this one may see only too plainly the effort to harmonize jewish theology with greek philosophy--an effort to be rid of the plain anthropomorphism of the hebrew scriptures, for the incomprehensible "being" of greek metaphysics. thus not only is it evident that books are omitted from the hebrew scriptures, but by faulty translations and by false interpretations the pure stream of god's revelation has been corrupted. in pointing out the purposes for which the book of mormon was written, i said, among other things, that its purpose was to restore to the knowledge of mankind plain and precious truths concerning the gospel which men have taken out of the jewish scriptures, or obscured by their interpretations. and this i insist it does, and in proof of the assertion refer to the many great truths mentioned in the preceding chapter; those truths concerning the purpose of adam's fall; the object of man's earth-life, the doctrine of opposite existences and the whole scheme of the gospel. to these i may add, also, that the book of mormon reaffirms and by reaffirming authoritatively restores the great truth of the anthropomorphism of god. that is, it affirms that in form god is like man; or, in other words, and in a better form of the comparison man was created in the image or likeness of god. it restores also the great truth of the anthropopathy of god. that is to say, in mental, moral, and spiritual attributes god is like man; or, more correctly speaking, man is the offspring of deity, and possesses the mind attributes of god, differing only in the degree of their development. man is of the same race as god--the offspring of deity. this is not taught in any formal manner, but is to be learned from the whole tenor of the book. with reference to the form of god, the book of mormon has two very important and very emphatic passages on the subject. the first nephi, in a great vision given to him of the future, was attended by a spirit who gave him explanations, as the several parts of his vision passed before him. and now nephi's account: and it came to pass that the spirit said unto me, look! and i looked, and beheld a tree; * * * and the beauty thereof was far beyond, yea, exceeding all beauty, and the whiteness thereof did exceed the whiteness of the driven snow. and it came to pass after i had seen the tree, i said unto the spirit, i behold thou hast shown unto me the tree, which is precious above all. and he said unto me: what desirest thou? and i said unto him: to know the interpretation thereof; for i spake unto him as a man speaketh; for i beheld that he was in the form of a man; yet, nevertheless, i knew that it was the spirit of the lord; and he spake unto me as a man speaketh with another. [50] the second passage alluded to is found in the book of ether. the prophet moriancumr, the brother of jared, when about to depart with his colony in barges across the great deep, had prepared certain stones which he prayed the lord to make luminous, that they might have light in the barges while on their journey. he had approached the lord with great faith, and expressed full confidence in the power of god to do the thing for which he prayed; and now the book of mormon statement of the matter: and it came to pass that when the brother of jared had said these words, behold the lord stretched forth his hand and touched the stones, one by one with his finger; and the veil was taken from off the eyes of the brother of jared, and he saw the finger of the lord; and it was as the finger of a man, like unto flesh and blood; and the brother of jared fell down before the lord, for he was struck with fear. * * * and the lord said unto him, arise, why hast thou fallen? and he said unto the lord, i saw the finger of the lord, and i feared lest he should smite me; for i knew not that the lord had flesh and blood. and the lord said unto him, because of thy faith thou hast seen that i shall take upon me flesh and blood; and never has man come before me with such exceeding faith as thou hast; for were it not so, you could not have seen my finger. * * * and when he had said these words, behold, the lord shewed himself unto him, and said, because thou knowest these things you are redeemed from the fall; therefore you are brought back into my presence; therefore i shew myself unto you. behold, i am he who was prepared from the foundation of the world to redeem my people. behold, i am jesus christ. i am the father and the son. in me shall all mankind have light, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters. and never have i shewed myself unto man whom i have created, for never has man believed in me as thou hast. seest thou that thou art created after mine own image? yea, even all men were created in the beginning, after mine own image. behold, this body, which you now behold, is the body of my spirit; and man have i created after the body of my spirit; and even as i appear unto thee to be in the spirit, will i appear unto my people in the flesh. [51] the following passages, when combined, may be regarded as a further revelation of the truth here set forth: iii. nephi xi: 24, 25, xxvii: 27, xxviii: 10, i. nephi xi: 8-11, and ether iii: 6-16. [52] vii. _no gentile kings in america_. the prophet jacob, brother of the first nephi, addressing himself to the nephites, said: behold, this land, saith god, shall be a land of thine inheritance, and the gentiles shall be blessed upon the land. and this land shall be a land of liberty unto the gentiles, and there shall be no kings upon the land, who shall raise up unto the gentiles; and i will fortify this land against all other nations; and he that fighteth against zion shall perish, saith god; for he that raiseth up a king against me shall perish, for i, the lord, the king of heaven, will be their king, and i will be a light unto them forever, that hear my words. [53] there are many decrees of god concerning america as a choice land, which will be noted in the place i have assigned for their consideration, but here i am concerned only with this remarkable prophecy, viz., that the land of america (both continents) is consecrated to liberty, and there shall be no kings upon the land "who shall rise up unto the gentiles." note the limits of the prophecy. it is not extended to the native races of america, but to the gentiles who shall inhabit the land. that is to say, there shall be no kings upon the land "who shall rise up unto the gentiles." a rather bold prediction this, whether the utterances he accredited to jacob, in the first half of the 5th century b. c., or to joseph smith in 1830. in any event the prophecy, so far, has been fulfilled; and today from the frozen north, alaska, to the straits of magellan in the south continent, the "new world" under the consecration of god, is blessed with freedom, and republican, not monarchial, institutions, obtain. it may be objected that this prophecy has failed because of two notable attempts to establish monarchies in the new world by european governments, one in brazil, the other in mexico. let us investigate these two attempts. by an accidental discovery along the east shore of south america, by cabral, a portuguese navigator, (1500 a. d.,) that section of the south continent now known to us as brazil, became a colony of the kingdom of portugal. it remained so until 1822, when dom pedro, the son of king john vi., of portugal, sided with the people of brazil in declaring the independence of the country, and was crowned emperor under the title of dom pedro i. his rule, however, was tyrranical, and the people at length rose against him, in 1831, dragged him to the public square of rio de janeiro and forced him to remove from his head the imperial crown, and thus his reign ended in public disgrace. his son became emperor under the title of dom pedro ii. as he was a child of but six years when his father abdicated in his favor, brazil was governed by regents until 1841, when the prince, having attained his majority, was proclaimed emperor. it is said of him that from the first he proved himself an intelligent, liberal and humane ruler, and during his reign brazil made great advancement in civilization and material prosperity. he was so strongly attached to constitutional forms, and governed so entirely through his ministers, that he can scarcely be regarded as a monarch at all. in november, 1889, he acquiesced in the wishes of the people, abdicated his throne in favor of a republican form of government, and retired to portugal. since that time brazil has remained a republic. the attempts to establish monarchy in mexico arose under the following circumstances: in 1862, france, great britain, and spain sent a joint military expedition to mexico to enforce payment of certain claims. when their ostensible object was attained great britain and spain withdrew; but napoleon iii, emperor of france, confident that the war between the states of the american union would end in dissolution of the union, regarded the conditions as favorable to the establishment of a latin empire in the western world which he hoped would be a counterpoise to the anglo saxon republics; and invited archduke maximilian, brother of the austrian emperor, to accept the crown of the proposed new government, napoleon promising to maintain an army of twenty-five thousand french soldiers for his protection. this proposition the archduke accepted, and was hailed emperor of mexico. meantime the united states government refused to recognize any authority in mexico except that of the deposed president of the republic, juarez; but in consequence of the civil war then at its heighth was unable to resist this flagrant violation of the monroe doctrine. [54] the civil war closed, however, notice was served upon the french emperor that his soldiers must be withdrawn from mexico, and he judged it expedient to comply, though it was a dastardly desertion of maximilian, whose situation at once became precarious. in vain his faithful consort, carlotta, journeyed from court to court in europe intreating assistance for her husband, and denouncing napoleon's dissertion of him. her successive disappointments finally overthrew her reason. no hand in europe was raised to maintain monarchy in mexico. juarez, the deposed president of the republic of mexico, made short work of the empire. he captured maximilian, and had him shot as a usurper, june 19, 1867. the event cast a gloom over all europe, but no king nor potentate sought to avenge the execution. may it not be that those nations were as much awed, though unconsciously, by the spirit of the decree of god concerning the land of america, as by the policy of the government of the united states laid down in the monroe doctrine? and, indeed, may not the monroe doctrine itself be regarded as a heaven-inspired decree by a competent national agency to make of effect the old nephite prophecy, "there shall be no kings on this land?" "the french empire," says ekwin a. grosvenor, professor of european history in amherst college, and author of "contemporary history of the world"--"the french empire never recovered from the shock of this mexican failure." the emperor, napoleon iii, engaged in a war with germany in 1870, in which himself and france suffered the most humiliating defeat ever inflicted on a modern state or its ruler. he himself was captured at the surrender of sedan and imprisoned for sometime at wilhelmshohe, near cassel. meantime he was deposed by the french people who established a republican form of government, in place of the empire. some two years after his imprisonment he died an exile at chiselhurst, england. the empress, eugenie, was also forced into exile and was for same years the guest of england. on june 1, 1879, napoleon's son, imperial, the only son of the emperor, was killed by the zulus in south africa, thus blotting out, we may say, the entire family of the french monarch, and fulfilling in a marked manner the terms of this prophecy: "and he that raiseth up a king against me shall perish." the foregoing attempts in brazil and mexico to found monarchies in the new world cannot properly be regarded as proving the failure of the book of mormon prophecy. the monarchies existed for a short time only, and were so precarious while they lasted, and ended so disastrously for those making the attempt to establish them, that they emphasize the force of the prophecy rather than prove its failure. they are as slight exceptions tending to prove a rule. it is not said in the book of mormon that attempts would not be made to set up kings, but that such attempts should end disastrously for those making them; and that no kings should be established, that is permanently established, in the new world. surely no candid mind will read this prophecy and consider all the facts involved in the attempts to establish monarchies in america, but will say that they have ended disastrously, and that this prophecy has been verily fulfilled. footnotes 1. vol. i, chapter xx. 2. "there is more solid proof in favor of a prophet being divinely sent when his words are fulfilled than in all the miracles he can work." (brigham young, journal of discourses, vol. x., 194.) "prophecies are permanent miracles, whose authority is sufficiently confirmed by their completion, and are therefore solid proofs of the supernatural origin of a religion, of whose truth they were intended to testify: such are those to be found in various parts of the scriptures relative to the coming of the messiah, the destruction of jerusalem, and the unexampled state in which the jews have ever since continued--all so circumstantially descriptive of the events that they seem rather histories of past than predictions of future transactions," soame jenyns, "a view of the internal evidence of the christian religion," p. 313. 3. ether xiii. 4. omni i: 19-22. 5. the matter is dealt with more at length in volume i., chapter xx. 6. moroni x: 4, 5. 7. john vii: 16, 17. 8. so confident was president brigham young in the matter of the holy spirit bearing witness to the truth of the book of mormon that on one ocassion he said: "nothing short of the holy ghost will do us any lasting good. i told you, in the beginning of my remarks, the truth as it is in heaven and on earth, as it is with angels, and with prophets, with all good people, and with every sinner that dwells upon the earth. there is not a man or woman who on hearing the report of the book of mormon but the spirit of the almighty has testified to them of its truth; neither have they heard the name of joseph smith but the spirit has whispered to them, 'he is the true prophet.' it is the spirit which is invisible to the natural mind of man, that produces effects apparently without causes, and creates mysteries, marvels, and wonders in the earth. these things we behold, but we cannot with the natural mind account for them, nor divine their ultimate end." (a discourse by president young, delivered in the tabernacle, salt lake city, june 13, 1852, "deseret news." vol. 4, no. 6.) 9. matt. iii: 16; john i: 32-34. 10. i. cor. xii: 3. 11. john xv: 26. 12. john xiv. 13. john xvi. 14. i. nephi xiii: 35-37. 15. "leaves from my journal," edition of 1909, pp. 84, 85. 16. f. d. richards, church historian, in a sketch of the life of wilford woodruff, "improvement era," vol. i, p. 871. 17. "leaves from my journal," edition of 1909, pp. 88, 89. 18. "leaves from my journal," edition of 1909, pp. 95, 96. 19. "life of heber c. kimball," orson f. whitney, p. 402, 403. 20. "life of heber c. kimball" (whitney), pp. 34, 35. 21. st. john xvi: 13. 22. "my first mission," p. 23. 23. chapter xvi. 24. ibid, chapter xviii. 25. ibid, chapters xx, xxi, xxii, xxiii of "new witnesses," vol. i. 26. ibid, chapter xxiv. 27. ii. nephi xxvii: 12, 13. 28. ether v: 3. 29. ii. nephi xxviii: 2-14. 30. mormon viii. 31. church history, vol. i, chapter xxxi. 32. history of the church, vol. iii, chapter xii. 33. ibid, chapter xiii. seventeen were killed outright, twelve were savagely wounded. all that were killed had to be hurriedly thrown into an old well and buried without ceremony. 34. ii. nephi xxix: 1-3. 35. see new witnesses, vol. i, chapter viii; also vol. ii., ch. xxxvii, and notes. 36. those who would have further evidence upon the subject are referred to all the early controversial literature of the church, and especially to a public discussion between elder john taylor and three sectarian ministers in france, which "discussion" is published with the early editions of orson pratt's works, and in which, among other similar passages occurs the following: "rev. mr. carter. but the great consideration is, that these persons (mormon elders) pretend to add to; and supercede the word of god. now the bible is the sheet-anchor of christians, and it neither needs the book of mormon nor any other book, nor the assistance of joe smith or any other joe. the awful voice of prophecy has spoken for the last time, and the cause of inspiration is closed." 37. evidences of christianity, p. 352. 38. ii. nephi xxix: 7-14. 39. acts x: 34, 35. 40. the teacher alluded to is frederick denison maurice, professor of modern philosophy in the university of cambridge. i feel much indebted to this teacher myself, and cannot recommend too highly, i am sure, his "history of moral and metaphysical philosophy," two volumes, london, macmillan & co., 1872. 41. i. nephi xiii: 24-29. 42. see "golden bible" (lamb), appendix "a," pp. 323-340. 43. i. nephi xiv: 10. 44. upon this subject i have elsewhere said: "the church of the devil" here alluded to, i understand to mean not any particular church among men, or any one sect of religion, but something larger than that--something that includes within its boundaries all evil wherever it may be found; as well in schools of philosophy as in christian sects; as well in systems of ethics as in systems of religion--something that includes the whole empire of satan--what i shall call "the kingdom of evil." * * the question was once submitted to me, "is the catholic church the church here referred to--the church of the devil?" "well," said i, in answer, "i would not like to take that position, because it would leave me with a lot of churches on my hands that i might not then be able to classify." so far as the catholic church is concerned, i believe that there is just as much truth, nay, personally i believe she has retained even more truth than other divisions of so-called christendom; and there is just as much virtue in the roman catholic church as there is in protestant christendom; and i am sure there is more strength. i would not like, therefore, to designate the catholic church as the church of the devil. neither would i like to designate any one or all of the various divisions and subdivisions of protestant christendom combined as such church; nor the greek catholic church; nor the buddhist sects; nor the followers of confucius; nor the followers of mohammed; nor would i like to designate even the societies formed by deists and atheists as constituting the church of the devil. the book of mormon text ought to be read in connection with its context--with the chapter that precedes it and the remaining portions of the chapter in which the expression is found--then, i think, those who study it in that manner will be forced to the conclusion that the prophet here has in mind no particular church, no particular division of christendom, but he has in mind, as just stated, the whole empire of satan, and perhaps the thought of the passage would be more nearly expressed if we use the term "the kingdom of evil" as constituting the church of the devil. "(defense of the faith and the saints," vol. i, pp. 30-31.) 45. such is lamb's argument on this point. "golden bible," p. 325. 46. "jesus, the messiah," by edersheim, vol. i., pp. 27-8, eighth edition. 47. ibid, p. 29. 48. ibid, p. 36. 49. "a history of the warfare of science with theology," vol. ii, pp. 289, 290. by the way, may not this tradition about the three days' darkness over the whole earth at the completion of this regarded profanation of the jewish scriptures, when they thus went forth for the first time to the gentiles, be a misapplication of the prediction which nephi declares was spoken of by the old jewish prophet zenos--whose works lehi's colony carried with them into the wilderness--whom nephi declares "spake concerning the three days of darkness which should be a sign of his [messiah's] death unto those who should inhabit the isles of the sea" (i. nephi xix: 10)? may not the matter referred to by professor white be an interpretation of this old jewish prophecy concerning the three days of darkness? 50. i. nephi xi: 8-11. 51. ether iii: 6-16. 52. see collection of passages in the author's "mormon doctrine of deity," pp. 213-217. 53. ii. nephi x: 10-14. 54. this "monroe doctrine" derives its name from a message sent to congress by president james monroe, in 1823, in the course of which he said: "the american continents, by the free and independent condition which they had assumed and maintained, are henceforth not to be considered as subjects for future colonization by any european power." he further declared that any attempt by a european power to oppress or control an independent american nation would be regarded as "the manifestation of an unfriendly disposition towards the united states." chapter xlii. internal evidences--the evidence of prophecy, (continued.) the first nephi, speaking of his people in the fifth century b. c., makes a number of prophecies respecting things that shall take place in the last days, following the coming forth of the scriptures of his people [i. e. the book of mormon] to the gentiles. these predictions are found on one page of the book of mormon; and are at once so numerous and of such high import as to make that page unique in prophetic literature. with one exception, viz., the vision of daniel, recorded in the second chapter of his prophecies, which deals with the succession of the several great earth-empires, i do not believe an equal number of prophecies of such high importance can be found within the whole range of prophetic literature in the same amount of space, and i here reproduce that page as it stands in the current editions of the book of mormon: ii nephi. 3. and now, i would prophesy somewhat more concerning the jews and the gentiles. for after the book of which i have spoken shall come forth, and be written unto the gentiles and sealed up again unto the lord, there shall be many which shall believe the words which are written; and they shall carry them forth unto the remnant of our seed. 4. and then shall the remnant of our seed know concerning us, how that we came out from jerusalem, and that they are descendants of the jews. 5. and the gospel of jesus christ shall be declared among them; wherefore, they shall be restored unto the knowledge of their fathers, and also to the knowledge of jesus christ, which was had among their fathers. 6. and then shall they rejoice; for they shall know that it is a blessing unto them from the hand of god; and their scales of darkness shall begin to fall from their eyes; and not many generations shall pass away among them, save they shall be a white and a delightsome people. 7. and it shall come to pass that the jews which are scattered, also shall begin to believe in christ; and they shall begin to gather in upon the face of the land; and as many as shall believe in christ shall also become a delightsome people. 8. and it shall come to pass that the lord god shall commence his work among all nations, kindreds, tongues, and peoples, to bring about the restoration of his people upon the earth. 9. and with righteousness shall the lord god judge the poor, and reprove with equity, for the meek of the earth. and he shall smite the earth with the rod of his mouth; and with the breath of his lips shall he slay the wicked; 10. for the time speedily cometh, that the lord god shall cause a great division among the people; and the wicked will he destroy: and he will spare his people, yea, even if it so be that he must destroy the wicked by fire. 11. and righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. [1] a few lines extending on the next page completes the picture of peace and happiness that shall ultimately be diffused over the earth in that day: 12. and then shall the wolf dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling, together; and a little child shall lead them. 13. and the cow and the bear shall feed; their young ones shall lie down together, and the lion shall eat straw like the ox. 14. and the suckling child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. 15. they shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the lord, as the waters cover the sea. [2] let us now consider this prophetic page item by item. i. _many shall believe the words of the book_. for after the book of which i have spoken [i. e. the book of mormon] shall come forth and be written unto the gentiles and sealed up again unto the lord, there shall be many which shall believe the words which are written. whether this declaration be accredited to the first nephi, five hundred years b. c., or allowed no other authorship than joseph smith, and no greater antiquity than 1830, when the book of mormon was published, it is equally prophetic in character. and if it be insisted upon that it had no earlier origin than joseph smith's utterance of it, then it becomes all the more remarkable as a prophecy; for by the time it was put forth by him, he had very good reason--human reason--to doubt if the book of mormon would be extensively believed, or believed in at all; for by this time such opposition had appeared against it, and such ridicule and derision heaped upon himself and associates; and everywhere there had been such a manifestation of opposition to the forth-coming book, that naturally one would wonder if it would be overwhelmed by a universal ignoring of it. still there stands the prediction: there shall be many which shall believe the words which are written. the only question is, has it been fulfilled? in answer we have only to point to the present membership of the church in all the world, say three hundred thousand people. but to the number of those who now believe it, and hold it to be a volume of sacred scripture, there must be added all those who have died in the faith; and again those who once accepted it in their faith and afterwards, by transgression, lost the spirit of the work and departed from the church; but who, singularly enough, in the majority of cases, still continued to assert their faith in the truth of the book of mormon. and then to all those numbers there must be added that still greater number of people who have been brought to a belief in the book of mormon, but who have not had sufficient moral courage to forfeit their good standing among their fellows, and make other sacrifices involved in a public profession of their faith. let the numbers of these several classes be added together and beyond question the prophecy has been fulfilled. many have believed in the nephite scriptures. as a further instance of the wide acceptation of the book of mormon, it should be mentioned that it has passed through many editions in the english language, both in america and england; and has also been translated into and published in the following languages: french, german, danish, italian, dutch, welch, swedish, spanish, hawaiian, maori, greek and japanese. ii. _the book of mormon to be taken to the american indians--"and they shall rejoice_." following the declaration that "many shall believe the words which are written" is the statement, "and they shall carry them forth [the words of the ancient nephites] unto the remnant of our seed." that is to the remnant of the seed of lehi, the american indians. and then follows this: and then shall the remnant of our seed know concerning us, how that we came out from jerusalem, and that they are descendants of the jews. [3] and the gospel of jesus christ, shall be declared among them, wherefore, they shall be restored unto the knowledge of their fathers, and also to the knowledge of jesus christ, which was had among their fathers. and then shall they rejoice; for they shall know that it is a blessing unto them from the hand of god; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a white and delightsome people. here we stand in the midst of prophecies. by which i mean that some of the predictions have been fulfilled, and others are yet to be fulfilled in the future, and involve the coming to pass of very remarkable events. before calling attention to the parts that have been fulfilled i cite the prophecies under this subdivision as evidence against the claim that is sometimes made against the book of mormon, that all its prophetic parts end about the time the book of mormon came forth, viz., in 1830. the prophecies that many shall believe the book; that they shall carry its messages to the american indians; that the indians shall rejoice in the things the book makes known to them; that not many generations from that time the indians shall become "a white and delightsome people"--as also indeed the prophecies relating to the jews--all concern events that are to take place subsequent to the year 1830. but now to take up the several prophecies being treated together under this sub-title ii. the "many" who believe the book of mormon, according to the prophecy, are to carry it forth unto the remnant of lehi's people, the american indians. it is notorious that they have done so. the church had been organized but six months when in fulfillment of a divine appointment [4] a mission was sent to the lamanites consisting of oliver cowdery, peter whitmer, jun., parley p. pratt, and ziba peterson. on returning from that mission elder pratt, after recounting their travels through the western states of the american union, gives the following summary of what was done: "thus ended our first mission in which we had preached the gospel in its fulness and distributed the records of their forefathers among three tribes, viz., the catteraugus indians, near buffalo, n. y.; the wyandots, of ohio; and the delawares, west of the missouri." [5] since that time numerous missions have been undertaken among the indians which have met with more or less success. since the church has been located in the rocky mountains various tribes have been visited by the apostles and other elders, and some success has been attained in colonizing indians and teaching them the ways and arts of civilization. some success has also attended the preaching of the gospel among the natives in mexico; and similar efforts, though as yet unfruitful, have been made in some of the states of central america. it is more than likely that the sandwich islanders are descendants of nephite colonists who went from america to the hawaiian islands, about the time of hagoth's migrations in ships from the shores of the land bountiful--near where the isthmus of panama joins the south american continent. their traditions and racial peculiarities all favor this view; and if our supposition be true, then the success of preaching the gospel to the descendants of the nephites has been considerably augmented, for a number of thousands of these islanders have embraced the gospel, some of whom have gathered to the stakes of zion, and others have been established in a prosperous colony in their own land. while success in bringing the native american race to a knowledge of their forefathers and an acceptance of the written work of god revealed to their forefathers has been limited, yet it has been sufficiently extensive to fulfill the terms of the book of mormon prophecies, and certainly sufficient to create the most sanguine belief in a further fulfillment of it. "then shall they rejoice." this declaration, of course, indicates that the native american races would believe the message of the book of mormon; and so indeed they have, as is witnessed by the fact of many of them joining the church of the latter-day saints. in his account of the first mission to the indians, elder parley p. pratt gives the substance of an address of oliver cowdery's to the chief of the delaware tribe of indians, and the leading men of the tribe, who had assembled to hear the message which the missionaries had to deliver; elder pratt also gives the substance of the chief's reply, in which the latter especially expresses his gladness [6] at the message delivered to them. elder pratt represents the chief as saying: we feel truly thankful to our white friends who have come so far and been at such pains to tell us good news, and especially this new news concerning the book of our forefathers; it makes us glad in here"--placing his hand on his heart. "it is now winter; we are new settlers in this place; the snow is deep; our cattle and horses are dying; our wigwams are poor; we have much to do in the spring--to build houses and fence and make farms; but we will build a council house and meet together, and you shall read to us and teach us more concerning the book of our fathers, and the will of the great spirit. [7] during the sojourn of the church at nauvoo representatives of several tribes of indians called upon the prophet joseph from time to time. one notable instance was the visit of a number of pottawatamie chiefs in the summer of 1843, of which visit the prophet in his journal gives the following brief account: i had an interview with several pottawatamie chiefs, who came to see me during my absence. [8] elder woodruff's journal gives the following more elaborate account of this event: the indian chiefs remained at nauvoo until the prophet returned and had his trial. during their stay they had a talk with hyrum smith, in the basement of the nauvoo house. wilford woodruff and some others were present. they were not free to talk, and did not wish to communicate their feelings until they could see the great prophet. at length, on the 2nd day of july, 1843, president joseph smith and several of the twelve met those chiefs in the courtroom with about thirty of the elders. the following is a synopsis of the conversation which took place as given by the interpreter: the indian orator arose and asked the prophet if the men who were present were all his friends. answer, "yes." he then said: "as a people we have long been distressed and oppressed. we have been driven from our lands many times. we have been wasted away by wars, until there are but few of us left. the white man has hated us and shed our blood, until it has appeared as though there would soon be no indians left. we have talked with the great spirit, and the great spirit has talked with us. we have asked the great spirit to save us and let us live, and the great spirit has told us that he had raised up a great prophet, chief, and friend, who would do us great good and tell us what to do; and the great spirit has told us that you are the man (pointing to the prophet joseph). we have now come a great way to see you, and hear your words, and to have you tell us what to do. our horses have become poor traveling, and we are hungry. we will now wait and hear your words." the spirit of god rested upon the lamanites, especially [upon] the orator. joseph was much affected and shed tears. he arose and said unto them: "i have heard your words. they are true. the great spirit has told you the truth. i am your friend and brother, and i wish to do you good. your fathers were once a great people. they worshiped the great spirit. the great spirit did them good. he was their friend; but they left the great spirit, and would not hear his words or keep them. the great spirit left them, and they began to kill one another, and they have been poor and afflicted until now. "the great spirit has given me a book, and told me that you will soon be blessed again. the great spirit will soon begin to talk with you and your children. this is the book which your fathers made. i wrote upon it (showing them the book of mormon). this tells me what you will have to do. i now want you to begin to pray to the great spirit. i want you to make peace with one another, and do not kill any more indians; it is not good. do not kill white men; it is not good; but ask the great spirit for what you want, and it will not be long before the great spirit will bless you, and you will cultivate the earth and build good houses, like white men. we will give you something to eat and [something] to take home with you." when the prophet's words were interpreted to the chiefs, they all said it was good. the chief asked, "how many moons it would be before the great spirit would bless them?" he [the prophet] told them, "not a great many." at the close of the interview, joseph had an ox killed for them, and they were furnished with some more horses, and they went home satisfied and contented. [9] one other thing in these several prophecies should be observed, the very emphatic implication that the native american race will persist. the prevailing idea, however, is quite to the contrary. i may say it is the universal opinion that the native american race is doomed to extinction; and, in fact, that it is now on the high way to that finality. against such general opinion, however, the book of mormon utters the surprising declaration not only that the american race shall not become extinct, but that fallen as its fortunes are, and degraded as it is, yet shall it become, and that before many generations pass away, "a white and delightsome people!" than this declaration i can think of nothing more boldly prophetic, nor of any inspired utterance which so squarely sets itself against all that is accepted as the probabilities in the case. but with complete confidence we await the time of the fulfillment of god's decree; of its signal triumph over the opinions of men. iii. _the jews shall begin to believe in christ, and to gather_. and it shall come to pass that the jews which are scattered also shall begin to believe in christ; and they shall begin to gather in upon the face of the land; and as many as shall believe in christ shall also become a delightsome people. there was nothing in the affairs of the jews in the early decades of the 19th century that would lead any one to suppose that there was to be any marked change in the sentiments of that people towards jesus of nazareth; or that the time had come when there would be any disposition on their part to assemble upon the land of their forefathers--which is evidently meant by part of the prophecy just quoted. yet the prophecy immediately before us makes both these astounding predictions; and, what is more to the point, both are now in progress of fulfillment. first let us consider the change which the jewish mind is undergoing respecting jesus of nazareth. to show the sentiment quite prevalent among the jews during the life time of the prophet joseph, and to show that he was quite aware of its existence, i quote an entry from his journal under date of may, 1839. "tuesday, may 21, 1839.--to show the feeling of that long scattered branch of the house of israel, the jews, i here quote a letter written by one of their number, on hearing that his son had embraced christianity: rabbi landau's letters to his son. breslau, may 21st, 1839. my dear son--i received the letter of the berlin rabbi, and when i read it there ran tears out of my eyes in torrents; my inward parts shook, my heart became as a stone! now do you not know that the lord sent me already many hard tribulations? that many sorrows do vex me? but this new harm which you are about to inflict makes me forget all the former, does horribly surpass them; as well respecting its sharpness as its stings! i write you lying on my bed, because my body is embraced not less than my soul, at the report that you were about to do something which i had not expected from you. i fainted; my nerves and feelings sank, and only by the help of a physician, for whom i sent immediately, am i able to write these lines to you with a trembling hand. alas! you, my son, whom i have bred, nourished and fostered; whom i have strengthened spiritually as well as bodily, you will commit a crime on me! do not shed the innocent blood of your parents, for no harm have we inflicted upon you; we are not conscious of any guilt against you, but at all times we thought it our duty to show to you, our first born, all love and goodnesss. i though i should have some cheering account of you, but, alas! how terribly i have been disappointed! but to be short; your outward circumstances are such that you may finish your study or [suffer] pain. do you think that the christians, to whom you will go over by changing your religion, will support you and fill up the place of our fellow believers? do not imagine that your outward reasons, therefore, if you have any, are nothing. but out of true persuasion, you will, as i think, not change our true and holy doctrine, for that deceitful, untrue and perverse doctrine of christianity. what! will you give us a pearl for that which is nothing, which is of no value in itself? but you are light-minded; think of the last judgment; of that day when the books will be opened and hidden things will be made manifest; of that day when death will approach you in a narrow pass; when you cannot go out of the way! think of your death bed, from which you will not rise any more, but from which you be called before the judgment seat of the lord! do you not know, have you not heard, that there is over you an all-hearing ear and an all-seeing eye? that all your deeds will be written in a book and judged hereafter? who shall then assist you when the lord will ask you with a thundering voice, why hast thou forsaken that holy law which shall have an eternal value; which was given by my servant moses, and no man shall change it? why hast thou forsaken that law, and accepted instead of it lying and vanity? come, therefore, again to yourself, my son! remove your bad and wicked counselors; follow my advice, and the lord will be with you! your tender father must conclude because of weeping. a. l. landau, rabbi. that the sentiments of this letter respecting jesus and christianity are not peculiar to rabbi landau, but are representative of the sentiments of the hebrew race at that time, i may quote the words of dr. isadore singer, editor of the "jewish encyclopaedia," written in a letter to george croly, author of "tarry thou till i come"--a version really of the legend of the "wandering jew" published in 1901. the letter here quoted was received from dr. singer in reply to one from the author of "tarry thou," asking the question, "what is the jewish thought today of jesus of nazareth?" dr. singer, answered: i regard jesus of nazareth as a jew of the jews, one whom all jewish people are learning to love. his teaching has been an immense service to the world in bringing israel's god to the knowledge of hundreds of millions of mankind. the great change in jewish thought concerning jesus of nazareth, i cannot better illustrate than by this fact: when i was a boy, had my father, who was a very pious man, heard the name of jesus uttered from the pulpit of our synagogue, he and every other man in the congregation would have left the building, and the rabbi would have been dismissed at once. now, it is not strange, in many synagogues, to hear sermons preached eulogistic of this jesus, and nobody thinks of protesting--in fact, we are all glad to claim jesus as one of our people. isadore singer. new york, march 25, 1901. the question submitted by mr. croly to jewish theologians, historians and orientalists resulted in quite a large collection of jewish opinions of christ, all of which are published in the appendix of "tarry thou;" and of which the following communications are thoroughly characteristic: the jew of today beholds in jesus an inspiring ideal of matchless beauty. while he lacks the element of stern justice expressed so forcibly in the law and in the old testament characters, the firmness of self-assertion so necessary to the full development of manhood, all those social qualities which build up the home and society, industry and worldly progress, he is the unique exponent of the principle of redeeming love. his name as helper of the poor, as sympathizing friend of the fallen, as brother of every fellow sufferer, as lover of man and redeemer of woman, has become the inspiration, the symbol and the watchword for the world's greatest achievements in the field of benevolence. while continuing the work of the synagogue, the christian church with the larger means at her disposal created those institutions of charity and redeeming love that accomplished wondrous things. the very sign of the cross has lent a new meaning, a holier pathos to suffering, sickness and sin, so as to offer new practical solutions for the great problems of evil which fill the human heart with new joys of self-sacrificing love. kaufman kohler, ph. d., rabbi of temple beth-el. if the jews up to the present time have not publicly rendered homage to the sublime beauty of the figure of jesus, it is because their tormentors have always persecuted, tortured, assassinated them in his name. the jews have drawn their conclusions from the disciples as to the master, which was wrong, a wrong pardonable in the eternal victims of the implacable, cruel hatred of those who called themselves christians. every time that a jew mounted to the sources and contemplated christ alone, without his pretended faithful, he cried with tenderness and admiration: "putting aside the messianic mission, this man is ours. he honors our race and we claim him as we claim the gospels--flowers of jewish literature and only jewish." max nordau, m. d., critic and philosopher. paris, france. the jews of every shade of religious belief do not regard jesus in the light of paul's theology. but the gospel of jesus, the jesus who teaches so superbly the principles of jewish ethics, is revered by all the expounders of judaism. his words are studied; the new testament forms a part of jewish literature. among the great preceptors that have worded the truths of which judaism is the historical guardian, none, in our estimation and esteem, takes precedence of the rabbi of nazareth. to impute to us suspicious sentiments concerning him does us gross injustice. we know him to be among our greatest and purest. emil g. hirsch, ph. d., ll. d., l. h. d. rabbi of sinai congregation, professor of rabbinical literature in chicago university, chicago, ill., january 26, 1901. later, viz. 1905, dr. isadore singer, himself made such a collection of jewish opinions on jesus, which were published by the "new york sun," and of which the following are typical: it is commonly said that the jews reject jesus. they did so in the sense in which they rejected the teachings of their earlier prophets, but the question may be pertinently asked, has christianity accepted jesus? the long hoped-for reconciliation between judaism and christianity will come when once the teachings of jesus shall have become the axioms of human conduct. dr. morris jastrow, professor of semitic languages in the university of pennsylvania. i look upon him as a great teacher and reformer, one who aimed at the uplifting of suffering humanity, whose every motive was kindness, mercy, charity, and justice, and if his wise teaching and example have not always been followed the blame should not be his, but rather those who have claimed to be his followers. simon wolf, president of the independent order b'nia b'rith. if he had added to their [the jewish prophets'] spiritual bequests new jewels of religious truth, and spoken words which are words of life because they touch the deepest springs of the human heart, why should we jews not glory in him? the crown of thorns on his head makes him only the more our brother, for to this day it is borne by his people. were he alive today who, think you, would be nearer his heart--the persecuted or the persecutors? dr. gustav gottheil the foregoing sentiments do not indicate the acceptance of jesus by the jews at his full value as the messiah, or as the express revelation of god to man, or as god manifested in the flesh; but they do give evidence of a very marked change of sentiment among the jews toward jesus of nazareth--and surely mark a "beginning" of belief in christ, which has but to enlarge to become an acceptance of him as messiah, so long expected by their race; and surely they indicate in quite a remarkable manner the _beginning_ of the fulfillment of the part of the prophecy here being considered, that declares that "the jews which are scattered shall also _begin_ to believe in christ." moreover some few families of jews have believed the gospel as presented by the elders of the church in this dispensation, and are identified with the latter-day saints; among them alexander neibaur, who joined the church in england in 1840. he afterwards emigrated to nauvoo, and the family came with the saints to utah. several of his sons and grand-sons have filled honorable missions for the church in preaching the gospel. he is the author of the following well known hymn, published in the "times and seasons," in may, 1841: come, thou glorious day of promise, come and spread thy cheerful ray; when the scattered sheep of israel shall no longer go astray; when hosannas with united voice they cry. lord, how long wilt thou be angry? shall thy wrath for ever burn? rise, redeem thine ancient people, their transgressions from them turn. king of israel, come and set thy people free. o that soon thou would'st to jacob thine enliv'ning spirit send; of their unbelief and misery make, o lord, a speedy end. lord, messiah, prince of peace, o'er israel reign. glory, honour, praise and power, be unto the lamb for ever; jesus christ is our redeemer, hallelujah! hallelujah! praise ye the lord! hallelujah! praise the lord. again: and the jews which are scattered * * * shall begin to gather in upon the face of the land. of course the idea that the jews will sometime be gathered to the lands possessed by their forefathers is no new thought. it is not presented here as such. the old testament scriptures are full of predictions concerning the return of the jews to palestine of which the following are samples: and i will bring again the captivity of my people of israel, and they shall build the waste cities, and inhabit them. [10] the house of jacob shall possess their possessions. [11] for thou art an holy people unto the lord thy god; the lord they god hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. [12] the lord shall inherit judah his portion in the holy land, and shall choose jerusalem again. [13] for the lord will have mercy on jacob and will yet choose israel, and set them in their own land. [14] thus saith the lord god: behold i will take the children of israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land; and i will make them one nation in the land upon the mountains of israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: * * * and david, my servant, shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. * * * moreover i will make a covenant of peace with them; it shall be an everlasting covenant with them: and i will place them and multiply them, and will set my sanctuary in the midst of them for evermore. my tabernacle also shall be with them: yea, i will be their god, and they shall be my people. [15] the fulfillment of these predictions has been the hope of scattered israel, and from time to time societies have been formed to keep alive such hope as the promises inspired. it may be thought that said jewish societies have accomplished but little. but really that little was much. they nourished in secret and through ages of darkness that spark of hope, the fire of which, when touched by the breath of god shall burst forth into a flame that not all the world shall be able to stay. these efforts in the past have made possible a larger movement which is now attracting the attention of the world, known as the "zionite movement." in reality this is but the federation of all jewish societies that have had for their purpose the realization of the hopes of scattered israel. the zionite movement proper, however, may be said to have arisen within very recent years, since it was in 1896 that it held its first general conference. this at basel, switzerland, in august 1896. since then its conferences have been held annually and have steadily increased both in interest and the number of delegates representing various jewish societies until now (1905) it takes on the appearance of one of the world's great movements. it is not so much a religious movement as a racial one; for prominent jews of all shades of both political and religious opinions have participated in it. after saying through so many centuries at the feast of the pass over, "may we celebrate the next pass over in jerusalem," the thought seemed to have occurred to some jewish minds that if that hope was ever to be realized some practical steps must be taken looking to the actual achievement of the possibility--hence the "zionite movement." the keynotes of that movement are heard in the following utterances of some of the jewish leaders in explanation of it: we want to resume the broken thread of our national existence; we want to show to the world the moral strength, the intellectual power of the jewish people. we want a place where the race can be centralized. leon zoltokoff. it tries to restore the old solidarity, the old unity, of israel; not with a view to any mere monetary aggrandizement, but for the purpose of securing the right and the opportunity for the jews to live and to develop. it believes that this is possible only if there is some spot on earth which the jews can call their own, and which can be a place of refuge, legally secured by international obligations, to which the oppressed of israel may flee whenever necessity arises. richard j. h. gottheil. it is for these jews (of russia, roumania and galicia) that the name of their country (palestine) spells "hope." i should not be a man if i did not realize that for these persecuted jews, jerusalem spells reason, justice, manhood and liberty. rabbi emil g. hirsch. jewish nationalism on a modern basis in palestine, the old home of the people. max nordau. palestine needs a people; israel needs a country. give the country without a people to the people without a country. israel zangwill. to find for the jews a legally established home in palestine. basel platform. in a word, it is the purpose of "zionism" to redeem palestine, and give it back to jewish control, create, in fact, a jewish state in the land promised to their fathers. a few years ago negotiations were entered into with the sultan of turkey, within whose political dominions palestine is included, for the purchase of the holy land for the jews, and some announcements in the press by dr. herzel, of austria, just previous to the assembling of the zion conference in 1902, for a time justified the high hopes that were entertained of securing the promised land by purchase. these hopes, however, were doomed to disappointment by reason of a sudden change coming over the ruler of turkey with reference to the matter. it is more than likely that his advisors persuaded him that the establishment of a jewish state under his suzerainty would be adding one more perplexing feature in the administration of that heterogeneous collection of such states which already constitute the loose-jointed empire over which the sultan presides, by the sufferance of the european powers. the matter of the sultan's present refusal to grant, or sell palestine to jews is not a serious difficulty in the progress of such a wide spread movement as zionism, however, for ere now the lord has changed the hearts of rulers in order to bring to pass his great purposes, and may do so again. so israel zangwill, one of the most enthusiastic leaders in the movement, views that subject; and in like spirit also he views the difficulty of obtaining the necessary millions to purchase the land. on this subject he says: it matters little that the zionists could not pay the millions, if suddenly called upon. they have collected not two and a half million dollars. but there are millions enough to come to the rescue once the charter was dangled before the zionists. it is not likely that the rothschilds would see themselves ousted from their family headship in authority and well-doing. nor would the millions left by baron hirsch be altogether withheld. the sultan's present refusal is equally unimportant, because a national policy is independent of transcient moods and transcient rulers. the only aspect that really matters is whether israel's face be or be not set steadily zionward--for decades, and even for centuries. an interesting feature at the last zion conference held in august of 1904, was the tender by the british foreign minister, lord landsdowne, on behalf of the british government of a tract of fertile territory in uganda, british east africa, for the establishment of the jewish colony. it is an elevated tract of country extending some two hundred miles along the uganda railway, between man and nairobi. it is said to be well watered, fertile, cool, covered with noble forests, almost uninhabited and as healthful for europeans as great britain. this tender on the part of the british government was a cause of some confusion in the basle conference, and is now a cause of great anxiety to the zionists. it is a jewish state in palestine, not a colony in east africa that the great body of zionists are looking forward to; and when it was moved in the conference that a commission of nine be appointed to look into details and decide upon the advisability of sending an expedition to investigate the proposed site of the colony, even this preliminary step was so opposed by the russian delegates that they arose en masse and left the conference hall, in protest against such a movement. the commission, however, was appointed and the investigation is in progress. since the close of the basel conference many of those interested in the proposition have been searching their scriptures and some claim to have found prophetic warrant for such a movement and come to regard the settlement in africa as a preliminary to the final movement into palestine. the prophecies supposed to justify this view are to be found in the following from isaiah: in that day shall five cities in the land of egypt speak the language of canaan, and swear to the lord of hosts; and shall be called, the city of destruction. in that day shall there be an altar to the lord in the midst of the land of egypt, and a pillar at the border thereof to the lord. and it shall be for a sign and for a witness unto the lord of hosts in the land of egypt; for they shall cry unto the lord because of the oppressors, and he shall send them a savior, and a great one, and he shall deliver them. and the lord shall be known to egypt, and the egyptians shall know the lord in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the lord, and perform it. [16] whatever many come of this proposed colony scheme in africa it can never be regarded as more than an incident in progress of this great movement among the jews. [17] the land of their final inheritance is palestine, not africa, nor egypt; and if the jews shall halt for a time in the land of uganda, under the benign protection of the british government, it will be only a temporary abiding place, where, however, they may obtain a very necessary experience in controlling a state and bringing their people to a unity of faith and practice under the old law of israel. what i am concerned with in this strange movement among the jews, however, is not the details of it, but the fact of it; and the further fact that "zionism" is doubtless the inauguration of a series of movements that shall culminate in the complete fulfillment of this great book of mormon prophecy. in addition to the prediction of the book of mormon which brought the subject of the gathering of the jews to their land vividly before the prophet joseph's mind, he claims that in the kirtland temple, in 1836, moses, the great hebrew prophet, appeared to himself and oliver cowdery and conferred upon them the keys of the gathering of israel, and the power of restoring the tribes to the lands of their fathers. [18] acting under the divine authority thus received, joseph smith sent an apostle of the lord jesus christ to the land of palestine to bless it and dedicate it to the lord for the return of his people. this apostle was orson hyde, and he performed his mission in 1840-2. again in 1872 an apostolic delegation consisting of the late president george a. smith (cousin of the prophet) and the late president lorenzo snow were sent to palestine. the purpose of their mission in part is thus stated in president young's letter of appointment to george a. smith. when you get to the land of palestine we wish you to dedicate and consecrate that land to the lord that it may be blessed with fruitfulness preparatory to the return of the jews in fulfillment of prophecy and the accomplishment of the purposes of our heavenly father. [19] acting, then, under the divine authority restored to earth by the prophet moses, this apostolic delegation--as well as the apostle first sent--from the summit of mount olivet blessed the land, and dedicated it for the return of the jews. it is not strange, therefore, to those who look upon such a movement as zionism with faith in god's great latter-day work to see the spirit now moving upon the minds of the jews prompting their return to the land of their fathers. to them it is but the operation of the spirit of god in their souls, turning their hearts to the promises made to the fathers. meantime, and quite apart from the zionite movement, changes are taking place in the promised land that augur well for the fulfillment of this book of mormon prophecy. for instance, the british consul reports for 1876 give the number of jews in judea at from fifteen to twenty thousand. twenty years later, viz. in 1896, the same authority gives the number of jews at from sixty to seventy thousand; and what was more promising for the future both for the people and the country inhabited, this new jewish population was turning its attention to the cultivation of the soil, which but requires the blessings of god unto it to restore it to its ancient fruitfulness, and which will make it possible for it to sustain once more a numerous population. [20] thus in the preparations evidently being made for the return of the jews to the land of their forefathers, and their beginning to believe in jesus, this remarkable book of mormon prophecy is in the way of fulfillment. iv. _the work of the lord to commence among all nations to bring about the restoration of his people israel, and a universal reign of peace and righteousness_. and it shall come to pass that the lord god shall commence his work among all nations, kindreds, tongues, and people, to bring about the restoration of his people upon the earth. the 19th century of the christian era, especially the last three quarters of it, will be regarded as a most wonderful period of human progress. [21] an age of inventions and discoveries in all departments of human knowledge and human activities. during that time, through human invention, machinery was so multiplied and made to serve the industrial requirements of man that we may say that the race was emancipated from the drudgery under which it had sweltered for ages. in field and factory machinery was made to perform the labor which in ages hitherto had been done by human hands. husbandry, by reason of so much machinery being applied to agricultural pursuits, became a gentlemanly occupation as compared with the farm drudgery of former years. the increased product in all lines of manufactures multiplied comforts and placed them within the reach of all, so that the standard of living among the common people was immensely improved. this period also witnessed great advancement in the matter of transportation. on land it developed from the ox team and horse carriage to the automobile and lightning express train, capable of covering from fifty to seventy and now ninety miles per hour. it saw europe and america converted into a net work of railroads, binding all parts of the respective continents together with easy, safe, and swift means of traffic, and carried to the markets of every city the various products of all the countries of the globe. water transportation within the same period developed from the slow sailing vessel, dependent on the winds and ocean currents to the modern "ocean greyhound" capable of making its way against both ocean current and winds at a speed never realized by the sailing vessel with both wind and ocean currents in its favor. the stormy atlantic, to cross which in the early years of the century was a tedious and dangerous journey of many weeks, by the close of the 19th century was a matter of five days pleasure trip. all mystery and dread of "old ocean" had disappeared, and men no longer mourned the fate of "those who go down to the sea in ships," since ocean travel is far less dangerous than overland travel, and the oceans so far from being regarded any longer with the old time awe and mystery are now looked upon as merely convenient highways for the commerce of the world. by the speed of ocean travel we may say that all the continents and islands of the globe are married. running parallel with this development of transportation on land and sea, is what may be called the growth of our instantaneous means of communication. at the opening of the period we are considering the pony express and mail coach were our most rapid means of communication, and looking back to those days such means of communication seem marvellously inadequate to civilized life. at the close of the century, however, by means of ocean cables and telegraph lines, and telephone instrumentalities--to say nothing of the more wonderful wireless telegraphy now coming into use--we are in instant communication with all the great centers of civilization, and each morning may read the world's daily history gathered by these agencies for our instruction. in the same period, in the matter of illumination, we went from the tallow dip and farthing rush light to gas and electricity. from the slow working hand press to the lightning hoe multicolor printing press, capable of printing, in different colors, folding, pasting and counting from twenty-four thousand to one hundred thousand impressions per hour! within our period improvements in telescopes have revealed new wonders of the universe. improvement in microscopes have revealed wonders undreamed of in former times both in organic and inorganic nature. in the laboratories of the world new mysteries of light and heat and other elementary forces of nature were revealed. substances which aforetime had been regarded as opaque were found in some lights to be transparent. indeed in all the arts and sciences such progress was made as had not before been made in a period of a thousand years. [22] there seemed to have come an awakening of intellectual power in men, and the whole world was transformed by means of it. political liberties were enlarged, old tyrannies were rendered for the present and future impossible in many countries, because of the consciousness of inherent power in the people. our period witnessed also the rise and progress of the peace movement. a movement whose chief purpose is to substitute peaceful arbitration as a method of settling international differences for the dreadful arbitrament of war. the first peace society was formed in america early in the century--1815--and while not attracting much attention at first, the movement gradually increased in importance until at last it arose from a merely national movement to an international one, as is evidenced from the fact that at its great conference at the hague in 1899 there were accredited representatives from the following nations: united states, great britain, russia, germany, france, austria-hungary, belgium, china, denmark, holland, italy, japan, sweden, norway, persia, portugal, roumania, servia, siam, switzerland, and turkey. it was this conference of 1899 that finally established the world's permanent court of arbitration at the hague, to which several important international questions have already been referred and settled. and while the peace movement and arbitration has not yet relieved the world from recurrence of dreadful wars, still the establishment of the permanent court for international arbitration is a mighty stride in the interest of the world's peace. it gives more than hope. it establishes confidence that the time will come when there will be a disarmament of the nations, and the old prophet's dream figured forth in his vision of the nations beating their spears into pruning hooks and their swords into plow shares will be realized, and the nations shall learn war no more. it cannot be that this wonderful transformation of the world within our period has no significance. a new era has certainly dawned upon the world. old things are passing away. all things are becoming new. surely such changing conditions in material things prophesy corresponding changes in men as individuals and in their community life. these material improvements will doubtless be met by corresponding improvements in moral and spiritual wellbeing. there is undoubtedly a close connection between this influx of intellectual light and the splendid opening of the great new dispensation of the gospel of jesus christ. when the lord renewed divine communication to man in the visions and revelations granted to joseph smith, there seemed to have accompanied this influx of spiritual light the intellectual light of which i have been speaking, and which has accomplished such transformations in the affairs of men and nations as are here noted. to the spirit which is in man the spirit of the lord has given inspiration to some purpose. it is not difficult to believe--nay to conceive the contrary seems impossible--that the lord, according to the book of mormon prophecy, has commenced to bring about the restoration of his people israel upon the earth, and to usher into the world that blessed reign of truth, peace and righteousness so long hoped for; so long the theme of poets, sages, statesmen and prophets; when with righteousness the lord shall judge the pure and reprove with equity for the meek of the earth; when the wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion, and the fatling together, and a little child shall lead them; when the cow and the bear shall feed, and their young ones shall lie down together; when the lion shall eat straw like the ox, and the suckling child shall play on the hole of the cockatrice's den; when they shall not hurt nor destroy in all god's holy mountain; when the earth shall be full of the knowledge of the lord as the waters cover the sea; when man shall know how sweet and pleasant it is for men to dwell together in unity and peace; and when, to correspond with these moral and spiritual conditions of the world, the material forces and resources of the earth shall be developed; distance annihilated; all the ends of the earth brought together in instant communication; poverty and crime banished; when labor shall have its own and the idler shall not sit in the lap of luxury, a burden to labor, but all shall contribute by intelligent industry to an enlightened world's necessities. the realization of the dream has long been deferred, but we are taught by scripture that if the vision tarry, wait for it, for it will come. surely we may wait in confidence when in such a marked manner as here indicated the hand of god is to be seen fashioning and directing those events which shall culminate in the perfect realization of all the good that has been decreed for the earth and the inhabitants thereof. v. _the sign of the modern world's awakening_. an interesting feature in the awakening of the world, considered in the last subdivision of this chapter, is the fact that not only did this awakening begin about the time the book of mormon was published to the world, but it is one of the prophecies of the book that it should be so. that is to say, the spiritual and intellectual awakening of the modern world, and the coming forth of the book of mormon were to be contemporaneous events. in the course of his ministry among the nephites, the messiah directed especial attention to, and laid great stress upon one of the prophecies of isaiah, which follows: thy watchmen shall lift up the voice; with the voice together shall they sing, for they shall see eye to eye, when the lord shall bring again zion. break forth into joy, sing together, ye waste places of jerusalem, for the lord hath comforted his people, he hath redeemed jerusalem. the lord hath made bare his holy arm in the eyes of all the nations, and all the ends of the earth shall see the salvation of god. later in messiah's ministry, when referring again to this prophecy, he remarked: when they [the foregoing words of isaiah] shall be fulfilled, then is the fulfilling of the covenant which the father hath made unto his people, o house of israel. and then shall the remnants which shall be scattered abroad upon the face of the earth, be gathered in from the east, and from the west, and from the south, and from the north; and they shall be brought to the knowledge of the lord their god, who hath redeemed them. * * * and behold, this people will i establish in this land, unto the fulfilling of the covenant which i made with your father jacob; and it shall be a new jerusalem. and the powers of heaven shall be in the midst of this people; yea, even i will be in the midst of you. behold, i am he of whom moses spake, saying, a prophet shall the lord your god raise up unto you of your brethren, like unto me, him shall ye hear in all things whatsoever he shall say unto you. and it shall come to pass that every soul who will not hear that prophet shall be cut off from among the people. * * * and i will remember the covenant which i have made with my people, and i have covenanted with them that i would gather them together in mine own due time, that i would give unto them again the land of their fathers, for their inheritance, which is the land of jerusalem, which is the promised land unto them forever, saith the father. and it shall come to pass that the time cometh when the fulness of my gospel shall be preached unto them. and they shall believe in me, that i am jesus christ, the son of god, and shall pray unto the father in my name. then [referring to isaiah] shall their watchmen lift up their voice, and with the voice together shall they sing; for they shall see eye to eye. [23] and now as to the sign which he gave by which the branch of the house of israel in the american continents might know that this work of restoring the house of israel to the land of their inheritance, together with the spiritual and intellectual awakening that should attend upon that event--of this jesus said: and, verily, i say unto you, i give unto you a sign, that ye may know the time when these things shall be about to take place, that i shall gather in from their long dispersion my people, o house of israel, and shall establish again among them my zion. and behold, this is the thing which i will give unto you for a sign, for verily i say unto you, that when these things which i declare unto you, and which i shall declare unto you hereafter of myself, and by the power of the holy ghost, which shall be given unto you of the father--[when these things] shall be made known unto the gentiles, that they may know concerning this people who are a remnant of the house of jacob, and concerning this my people who shall be scattered by them.--verily, verily, i say unto you, when these things shall be made known unto them of the father, and shall come forth of the father, from them unto you--* * when these works, and the works which shall be wrought among you hereafter, shall come forth from the gentiles, unto your seed [through publishing the book of mormon] * * * it shall be a sign unto them that they may know that the work of the father hath already commenced unto the fulfilling of the covenant which he [god] hath made unto the people who are of the house of israel. * * * and then shall the work of the father commence at that day, even when this gospel shall be preached among the remnant of this people--verily i say unto you, at that day shall the work of the father commence among all the dispersed of my people; yea, even the tribes which have been lost, which the father hath led away out of jerusalem. yea, the work shall commence among all the dispersed of my people * * * to prepare the way whereby they may come unto me, that they may call on the father in my name; yea, and then shall the work commence, with the father, among all nations, in preparing the way whereby his people may be gathered home to the land of their inheritance. [24] that is to say, the coming forth of the book of mormon was to be the signal for this modern world awakening; and the "sign" of the commencement of the work of the lord among all nations, kindreds, tongues, and people, to bring to pass the restoration of his people and the accomplishment of his purposes in all the earth. the facts already set forth establish the fulfillment of this no less venturesome--i. e. venturesome for an imposter to make--than remarkable prophecy. vi. _conditional prophecies--the evidence of things worthy of god to reveal_. in closing these chapters on the prophecies of the book of mormon, i direct attention to what i shall call conditional prophecies. not for the purpose of referring to their fulfillment, either accomplished or prospective, as evidence of the truth of the book, but as exhibiting the fact that the book of mormon has a prophetic message for the present generation worthy of god to reveal, and one that it concerns the gentile races now occupying the continents of america to know. these prophecies deal with the terms upon which the gentile races may maintain for themselves and perpetuate to their posterity the inheritance they have secured in the goodly land of joseph--the american continents. first let it be remembered that these continents, according to the book of mormon, are a promised land, especially to the seed of joseph, son of the patriarch jacob, and also to the gentiles whom god shall lead hither. to the leader of the nephite colony the lord said: and in as much as ye shall keep my commandments ye shall prosper, and shall be led to the land of promise. yea, even a land which i have prepared for you; yea, a land which is choice above all other lands. subsequently, as is well known, the nephite colony arrived in america, repeatedly referred to by them and their descendants as "the land of promise." before his demise the prophet lehi, who lived to arrive with his colony upon the promised land, made the following prophecy concerning the occupancy of the land by his people: notwithstanding our afflictions, we have obtained a land of promise, a land which is choice above all other lands; a land which the lord god hath covenanted with me should be a land for the inheritance of my seed. yea, the lord hath covenanted this land unto me, and to my children forever; and also all those who should be led out of other countries by the hand of the lord. wherefore, i, lehi, prophesy according to the workings of the spirit which is in me, that there shall none come into this land save they shall be brought by the hand of the lord. wherefore, this land is consecrated unto him whom he shall bring. and if it so be that they shall serve him according to the commandments which he hath given, it shall be a land of liberty unto them; wherefore, they shall never be brought down into captivity; if so, it shall be because of iniquity; for if iniquity shall abound, cursed shall be the land for their sakes; but unto the righteous it shall be blessed forever. and behold, it is wisdom that this land should be kept as yet from the knowledge of other nations; for behold, many nations would overrun the land, that there would be no place for an inheritance. wherefore, i, lehi, have obtained a promise, that inasmuch as those whom the lord god shall bring out of the land of jerusalem shall keep his commandments they shall prosper upon the face of this land; and they shall be kept from all other nations, that they may possess this land unto themselves. and if it so be that they shall keep his commandments they shall be blessed upon the face of this land, and there shall be none to molest them, nor to take away the land of their inheritance; and they shall dwell safely forever. but, behold, when the time cometh that they shall dwindle in unbelief, after they have received so great blessings from the hand of the lord; having a knowledge of the creation of the earth, and all men, knowing the great and marvelous works of the lord from the creation of the world; having power given them to do all things by faith; having all the commandments from the beginning, and having been brought by his infinite goodnesss into this precious land of promise; behold, i say, if the day shall come that they will reject the holy one of israel, the true messiah, their redeemer and their god, behold the judgment of him that is just shall rest upon them; yea, he will bring other nations unto them, and he will give unto them [the incoming nations] power, and he will take away from them [the remnants of the nephites] the lands of their possessions; and he will cause them to be scattered and smitten. yea, as one generation passeth to another, there shall be bloodshed, and great visitations among them. [25] this prophecy was fulfilled in the experiences of lehi's descendants. though in the course of their history they had some long periods, and some intermittent seasons of righteousness, they eventually, even after the personal ministrations of the son of god among them, departed from righteousness, rejected jesus christ, and the decreed judgment fell upon them to the uttermost. the gentile races finally came to the land, and took possession of it, while the descendants of the once favored race that occupied it were dispossessed and broken, and scattered. the promises made to the nephites had also been given to the jaredites who preceded them in possession of the land. to the brother of jared, the leader of the jaredite colony, the lord said: "i will go before thee into a land which is choice above all the lands of the earth." [26] moroni, while abridging the records of the jaredites, which give an account of that people's migration to america, refers to the decrees of god concerning the land in the following passage: and the lord would not suffer that they should stop beyond the sea in the wilderness, but he would that they should come forth even unto the land of promise, which was choice above all other lands, which the lord god had preserved for a righteous people; and he had sworn in his wrath unto the brother of jared, that whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only god, or they should be swept off when the fulness of his wrath should come upon them. and now we can behold the decrees of god concerning this land, that it is a land of promise, and whatsoever nation shall possess it, shall serve god, or they shall be swept off when the fulness of his wrath shall come upon them. and the fulness of his wrath cometh upon them when they are ripened in iniquity; for, behold, this is a land which is choice above all other lands; wherefore he that doth possess it shall serve god, or they shall be swept off; for it is the everlasting decree of god. and it is not until the fulness of iniquity among the children of the land, that they are swept off. and this cometh unto you, o ye gentiles, that ye may know the decrees of god, that ye may repent, and not continue in your iniquities until the fulness come, that ye may not bring down the fulness of the wrath of god upon you, as the inhabitants of the land hath hitherto done. behold, this is a choice land, and whatsoever nation shall possess it shall be free from bondage, and from captivity, and from all other nations under heaven, if they will but serve the god of the land, who is jesus christ, who hath been manifested by the things which we have written. jesus also in the course of his ministry among the nephites refers to these same decrees concerning the land; or, better say, makes them, since he is the "god of the land." his words follow: the father hath commanded me that i should give unto you [the nephites] this land, for your inheritance. and i say unto you that if the gentiles do not repent, after the blessing which they shall receive after they have scattered my people, then shall ye who are a remnant of the house of jacob go forth among them; and ye shall be in the midst of them, who shall be many; and ye shall be among them, as a lion among the beasts of the forest, and as a young lion among the flocks of sheep, who, if he goeth through, both treadeth down and teareth in pieces, and none can deliver. thy hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. and i will gather my people together, as a man gathereth his sheaves into the floor, for i will make my people with whom the father hath covenanted, yea, i will make thy horn iron, and i will make thy hoofs brass. and thou shalt beat in pieces many people; and i will consecrate their gain unto the lord, and their substance unto the lord of the whole earth. and behold, i am he who doeth it. and it shall come to pass, saith the father, that the sword of my justice shall hang over them at that day; and except they repent, it shall fall upon them, saith the father, yea, even upon all the nations of the gentiles. [27] then follows an explanation of how, through the seed of abraham, all the kindreds of the earth are blessed: unto the pouring out of the holy ghost through me [jesus christ] upon the gentiles, which blessing upon the gentiles shall make them mighty above all, unto the scattering of my people, o house of israel; and they shall be a scourge unto the people of this land. nevertheless, when they shall have received the fulness of my gospel, then if they shall harden their hearts against me, i will return their iniquities upon their own heads, saith the father. [28] speaking further of the "great and marvelous work" which the lord should bring forth in the last days, he again refers to the gentiles upon the promised land, in the following words: therefore it shall come to pass that whosoever will not believe in my words, who am jesus christ, whom the father shall cause him to bring forth unto the gentiles, and shall give unto him power that he shall bring them forth unto the gentiles, (it shall be done even as moses said), they shall be cut off from among my people who are of the covenant. and my people who are a remnant of jacob shall be among the gentiles, yea, in the midst of them as a lion among the beasts of the forest, as the young lion among the flock of sheep, who, if he go through both treadeth down and teareth to pieces, and none can deliver. their hand shall be lifted up upon their adversaries, and all their enemies shall be cut off. yea, wo be unto the gentiles, except they repent, for it shall come to pass in that day, saith the father, that i will cut off thy horses out of the midst of thee, and i will destroy thy chariots, and i will cut off the cities of thy land, and throw down all thy strongholds; and i will cut off witchcrafts out of thy hand, and thou shalt have no more soothsayers; thy graven images i will also cut off, and thy standing images out of the midst of thee, and thou shalt no more worship the works of thy hands; and i will pluck up thy groves out of the midst of thee; so will i destroy thy cities. and it shall come to pass that all lying, and deceiving, and envying, and strifes, and priestcrafts, and whoredoms, shall be done away. for it shall come to pass, saith the father, that at that day whosoever will not repent and come unto my beloved son, them will i cut off from among my people. o house of israel; and i will execute vengeance and fury upon them, even as upon the heathen, such as they have not heard. but if they [the gentiles] will repent, and hearken unto my words, and harden not their hearts, i will establish my church among them and they shall come in unto the covenant, and be numbered among this remnant of jacob, unto whom i have given this land for their inheritance. and they shall assist my people, the remnant of jacob, and also, as many of the house of israel as shall come, that they may build a city, which shall be called the new jerusalem; and then shall they assist my people that they may be gathered in, who are scattered upon all the face of the land, in unto the new jerusalem. and then shall the power of heaven come down among them; and i also will be in the midst. [29] here then is the conditional prophecy that it concerns the proud gentile races now inhabiting the american continents to know. these continents are a promised land; they are given primarily to the descendants of the patriarch joseph as an inheritance, but the gentile races are also given an inheritance in them with the descendants of joseph. the whole land, however, is dedicated to righteousness and liberty, and the people who possess it, whether of the house of israel or gentiles, must be a righteous people, and worship the "god of the land, who is jesus christ." in that event god stands pledged to preserve the land and the people thereof from all other nations, and to bless them with very great and peculiar blessings guaranteeing to them freedom and peaceful possession of the land forever. if the gentile races shall observe these conditions they and their children are to share in the blessings of the land in connection with the descendants of the patriarch joseph. if they depart from justice, reject righteousness and jesus christ, then the judgments decreed will overtake them until they are wasted away. this is the decree of god respecting the western hemisphere, and is one of the important messages that the book of mormon has to deliver to the present generation. nor is it the book of mormon alone that bears this message. so far as the people of the united states are concerned, i might say, if not one of their own prophets, at least their greatest statesman, gave substantially the same warning to the people of that nation, and i believe his utterances are equally applicable to the people occupying the other parts of the american continents. read the following quotation from the speech delivered a few months before its author's death, and tell me if the american statesman, daniel webster, did not catch the same glow of inspiration when predicting the terms upon which the people now occupying our country may hold their heritage, as that which warmed the hearts of the book of mormon writers and speakers, whose words are quoted in the preceding passages. mr. webster's speech was delivered before the "new york historical society," on february 22nd--washington's birthday--1852; as the great american died in october following, the address was one of his last speeches. unborn ages and visions of glory crowd upon my soul, the realization of all which, however, is in the hands and good pleasure of almighty god; but, under his divine blessing, it will be dependent on the character and the virtues of ourselves, and of our posterity. if classical history has been found to be, is now, and shall continue to be, the concomitant of free institutions, and of popular eloquence, what a field is opening to us for another herodotus, another thucydides, and another livy! and let me say, gentlemen, that if we and our posterity shall be true to the christian religion--if we and they shall live always in the fear of god, and shall respect his commandments, if we and they shall maintain just, moral sentiments, and such conscientious convictions of duty as shall control the heart and life--we may have the highest hopes of the future fortunes of our country; and if we maintain those institutions of government and that political union, exceeding all praise as much as it exceeds all former examples of political associations, we may be sure of one thing--that, while our country furnishing materials for a thousand masters of the historic art, it will afford no topic for a gibbon. it will have no decline and fall. it will go on prospering and to prosper. but, if we and our posterity reject religious instruction and authority, violate the rules of eternal justice, trifle with the injunctions of morality, and recklessly destroy the political constitution which holds us together, no man can tell how sudden a catastrophe may overwhelm us, that shall bury all our glory in profound obscurity. should that catastrophe happen, let it have no history! let the horrible narrative never be written! let its fate be like that of the lost books of livy, which no human eye shall ever read; or the missing pleiad, of which no man can ever know more, than that it is lost, and lost forever! i think my statement will be within reasonable limits when i say that this sublime doctrine and warning of mr. webster's has the same source of inspiration as the utterances of the book of mormon writers. i believe that all who read and compare these passages will conclude there is something more than mere coincidence in their agreement. as before stated, it is not my purpose in calling attention to these conditional prophecies to point to their fulfillment, either accomplished or prospective, in evidence of the truth of the book of mormon. their worth as evidence to the truth of the book rests solely upon the importance of the matter with which they deal. the demand of the world is, and it is a reasonable one, that a book purporting to be a revelation from god should deal with subjects that it is important for men to know, and i regard the terms that constitute the conditions upon which the american continents may be securely held by the people who possess them, as a matter of the highest importance for the people to know, and hence worthy to be found in a book purporting to be a revelation from god. such knowledge is no less important than to know the source whence the continents of america are peopled; the providences of god in dealing with them; and the fact that the son of god visited the western hemisphere, and taught to the inhabitants thereof the gospel, and established here his church for the perpetuation of the truth and for the salvation of men. all this is revealed in the book of mormon, and makes up a mass of knowledge that it concerns mankind to know, and hence is worthy of god to reveal. had the book of mormon dealt with light or trivial things--things unworthy of god to reveal, mankind would require no further evidence that its claims to a divine origin were baseless; and conversely: if the book reveals a mass of knowledge--worthy of god to reveal and important for man to know--then it is evidence of considerable weight that the book is of god. footnotes 1. ii. nephi xxx: 3-11. 2. ii. nephi xxx: 12-15. 3. "descendants of the jews." this expression, i believe, is used in this instance as equivalent to "descendants of the house of israel." that is, the american indians will know they are israelites. this sense of the phrase "the jews" is used in other parts of the book of mormon: for instance, "that the father may bring about * * * his great and eternal purposes, in restoring the jews, or all the house of israel, to the land of their inheritance." we have already pointed out in previous foot notes that according to the book of mormon the american indians are a mixture of the tribes of manasseh, ephraim and judah (see pp. 95, 325-6); and therefore we think the phrase "descendants of the jews," does not mean to confine native american race descent to the jews alone, but merely to say that they are descendants of the house of israel, for which "jews" here stands as equivalent. 4. see doc. & cov. section xxix and section xxxii. 5. history of the church, vol. i, p. 185, note. aut. p. p. pratt, pp. 56-61. 6. it may be suspected that elder pratt colored his account of this speech to fit the prophecy of the book of mormon, but if that were so some reference to its fulfillment of the prediction--"then shall they rejoice"--would naturally be looked for; but it is a singular thing that nowhere in the early literature of the church is reference made to this prophetic page. the full account of this first indian mission will be found in the "history of the church," vol. i, pp. 111-120, and pages 182-185. 7. "history of the church," vol. i, pp. 184-5. 8. "history of the church," vol. v., chapters xxiv and xxv. the prophet had been visiting relatives in dixon, and while there fell into the hands of his enemies, who sought to take him to missouri. he escaped them, however, by a writ of habeas corpus, on which he was tried and acquitted at nauvoo. 9. "millennial star," vol. xxi, pp. 634-5. 10. amos ix: 14. 11. obadiah i: 17. 12. deut. vii: 6. 13. zechariah ii: 12. 14. isaiah xiv: 1. 15. ezekiel xxxvii: 21-27. 16. isaiah xix: 21. 17. "in the opinion of some, it may become a training-ground for those who are eventually to go to zion. * * * whatever solution the east african scheme may find, it can be but a temporary one. the eye of the people's soul cannot be turned from the object upon which it has rested for centuries and centuries. * * * the soul of israel has always felt, and when occasion offered has always said, that such a concentration at such a rallying-point, can be induced only in the ancient home of the children of israel, in palestine."--richard j. h. gottheil. 18. see doc. & cov., sec. 110. 19. "biography of lorenzo snow," p. 496. 20. since the foregoing was written the following press dispatch from jerusalem, under date of july 28th, 1906, appeared in the daily papers of the united states: jerusalem, july 28--the zionist movement--the return of the jews to palestine--is being carried actively on, and during the last few months there has been a remarkable influx of israelites into the holy land. a fertile region, east of the jordan, toward kerak, has been inspected by a party of jewish financiers, with the idea of colonizing it. * * * * * * the intending colonists are negotiating with the government for the purchase of land and for guarantees of protection against the bedouins. five thousand jewish emigrants from russia and the balkan states recently landed at jaffa. they will be distributed among the various jewish colonies, which are to be found in all the fertile districts of palestine. it looks as if the chosen people are literally coming to their own again. 21. "a mighty dawn of ideas is peculiar to our own age (nineteenth century)."--victor hugo. 22. "no previous century ever saw anything approaching to the increase in social complexity which has been wrought in america and europe since 1789. in science and in the industrial arts the change has been greater than in the ten preceding centuries taken together. contrast the seventeen centuries which it took to remodel the astronomy of hipparchus with the forty years which it has taken to remodel the chemistry of berzelius and the biology of cuvier. * * * how small the difference between the clumsy wagons of the tudor period and the mailcoach in which our grandfathers rode, compared to the difference between the mail-coach and the railway train! how rapid the changes in philosophic thinking since the time of the encyclopedistes, in comparison with the slow though important changes which occurred between the epoch of aristotle and the epoch of descartes! in morality, both individual and national, and in general humanity of disposition and refinement of manners, the increased rapidity of change has been no less marked."--cosmic philosophy (fiske), vol. iv., p. 54, 55. 23. iii. nephi 20. 24. iii. nephi, chapter 21. 25. ii. nephi i: 5-12. 26. ether i: 42. 27. iii. nephi 20: 14-20. 28. iii. nephi 20: 27, 28. 29. iii. nephi xxi: 11-25. chapter xliii. internal evidences.--the spirit of the book. "i can no more remember the books i have read than the meals i have eaten," said emerson, "but they have made me." in this way the american philosopher recognizes the simple truth that the reading of books has something to do with the making of a man--that they affect the mind. a book has a spirit as distinctly as a painting or of a piece of sculpture has "feeling"--of course i mean a real work of art into which something from the soul of the artist has passed. the best thing about a painting or piece of sculpture is said to be that which cannot be described; so also the best part of a book is the spirit of it, which may not always be describable. and that elusive, mysterious quality we call its spirit may arise from something quite apart from its rhetoric, or logic or diction. it may be even as the voice of god: not in the strong wind, that rends the mountains and breaks in pieces the rocks before the lord; not in the earthquake nor in the fire; but in the still, small voice which follows the wind and earthquake and fire. [1] so with a book: its spirit may owe its existence to its simple truth--to the spirit of truth in them that made it. "do you ever think," said a writer in one of our popular magazines--"do you ever think what is the effect of a book on your mind? * * * * is your mind purer for it, or clearer? has it filled your mind with good or bad images? has it raised your standard or lowered it? * * * * * every book you read and understand affects you for better or worse. it has some effect upon you, and if you are sane you are bound to find out what that is." in common with all books the book of mormon has its spirit, produces its effects upon the minds of men; and as it claims to be a work originally written and also translated through the inspiration of god, and deals primarily with sacred things, it is to be expected that the spirit of this book will have not only a good, but even a divine influence; that it will be of a faith-promoting, doubt-dispersing, comfort-bringing character. its effects upon the minds of men, therefore, may be another test of its claims to a divine origin; and to that test i now submit it. in his work entitled "my first mission," the late president george q. cannon makes the following statement respecting the influence exerted over his spirit by reading the book of mormon under the trying conditions in which he was placed while serving as a missionary in the hawaiian islands: some of my readers may be placed in circumstances similar to those which surrounded me a part of the time on the sandwich islands, and it may be profitable to tell them how i kept from losing courage and becoming home-sick. my love for home is naturally very strong. for the first year after i left home i could scarcely think about it without my feelings getting the better of me. but here i was in a distant land, among a people whose language and habits were strange to me. their very food was foreign to me, and unlike anything i had ever before seen or tasted. i was much of the time separated from my companions, the elders. until i mastered the language and commenced preaching and baptizing the people, i was indeed a stranger among them. before i commenced holding regular meetings i had plenty of time for meditation and to review all the events of my short life, and to think of the beloved home from which i was so far separated. it was then i found the value of the book of mormon. it was a book which i always loved. if i felt inclined to be lonely, to be low spirited, or home-sick, i had only to turn to its sacred pages to receive consolation, new strength and a rich outpouring of the spirit. scarcely a page that did not contain encouragement for such as i was. the salvation of man was the great theme upon which its writers dwelt and for this they were willing to undergo every privation and make every sacrifice. what were my petty difficulties compared with those afflictions which they had to endure? if i expected to share the glory for which they contended, i could see that i must labor in the same spirit. if the sons of king mosiah could relinquish their high estate, and go forth among the degraded lamanites to labor as they did, should not i labor with patience and devoted zeal for the salvation of these poor red men, heirs of the same promise? let me recommend this book, therefore, to young and old, if they need comfort and encouragement. especially can i recommend it to those who are away from home on missions. no man can read it, partake of its spirit and obey its teachings, without being filled with a deep love for the souls of men and a burning zeal to do all in his power to save them. in the experience and sentiments expressed in the foregoing passage, elder cannon but voices the experience and sentiments of very many latter-day saints, including thousands of missionaries who have felt all that he has described with reference to the effects of the book of mormon upon his spirit. the experiences of this host of believers may be properly appealed to as evidence for the effect of the book upon their minds; and i cannot believe but that it is also an evidence of its truth. men have gone to the book of mormon in despondency, and have come away cheered; they have gone to it in sorrow, and have come away comforted; they have gone to it at times when overwhelmed for the moment by the mists which the speculations of men sometimes throw over truth, and have come away from it enlightened--with faith and hope and charity renewed. it created for them a firmer faith in god. in the presence of its spirit doubt took wings. its moral and spiritual standards they find to be the highest and noblest. indeed so perfect is its morality that no one has yet been able to bring a complaint against it on the ground of moral defect; and it was doubtless a consciousness of its moral excellence that led the prophet joseph smith himself to declare on one occasion, when in council with the twelve apostles, that the book of mormon was the most correct of any book on earth, and that a man could get nearer to god by abiding by its precepts than by following any other book whatsoever. [2] if in its historical parts believers find it dealing with events that exhibit selfishness, unholy ambitions, and all the follies and crimes common to all times and all nations and races of men, they never find its treatment of such things of the kind that blazons evil deeds, or consecrates crime, much less of the kind that cannonizes the vicious. in its pages they see things in their true light. there is no shuffling, but evil deeds receive their proper condemnation in the simple, straightforward language of its inspired men. for believers the book of mormon differs from the books of men, as the works of nature differ from the works of men. and with what relief men of deep spiritual natures turn from the works of men to the works of nature! from artistic parks, to nature's jumbled wilderness; from well kept gardens, to even desert plains or wild valleys; from grass-lined, men-made lakelets to some huge waterbody, mountain rimmed, of unknown depths and wonderous coloring; from crowded cities with their din and strife to mountain tops, or lonely ocean's shore, where the freed soul in solitude can hold communion with his god--where deep may call to deep, and inspiration gather for life's battles! all this and more believers find in the pages of the book of mormon, and the book that breathes such a spirit must surely have somewhat of divinity in it; and the existence of the divine spirit in the book must be somewhat of evidence that its claims are honest, and its contents true. this, or else we must believe that men gather grapes of thorns, and figs of thistles; that impure fountains send forth pure streams! i shall be told, however, that the class of witnesses here appealed to, viz., those believers in the book of mormon who receive from its pages this spiritual comfort, are for the most part simple folk, who bring little or nothing in the way of scholarship to the examination of the book; and few of them ever stop to consider it in a thoroughly analytical manner at all. i shall not deny the charge, in truth, i rather rejoice in the fact; and i think i am justified in such rejoicing since i must needs think it takes on some of the coloring of that joy which jesus expressed when he said, on the occasion of some of his simple minded disciples exulting in the possession of certain spiritual graces--"i thank thee, o father, lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, father; for so it seemed good in thy sight." [3] the fact that this spiritual grace and comfort from the volume of american scripture is enjoyed chiefly by people of humble spirit, is an evidence to me that a certain truth expressed by ancient apostles is universal in its nature--good in all ages and among all people, viz. "god resisteth the proud, but giveth grace unto the humble." [4] when men speak of pride, their hearers have in mind, chiefly, the "purse-proud"--the pride of the rich made haughty by the power which wealth gives; or else they think of "birth-pride"--the distinction that comes from the accident of birth; or of "political-pride," that comes from civic position; or perhaps the "pride of the brave and strong," gratified by recognition in high martial stations. but there is another pride more offensive to god perhaps, than pride in any one of the forms mentioned. i mean "intellectual pride," the pride of knowledge, of opinion, the pride which so often attends upon the worldly learned man who has not as yet progressed so far in learning as to bring to the mind that humility of spirit which rightly belongs to, and will at last be found with, profound learning. for my own part i can think of nothing that could be a greater offense against the majesty of god than for a man with his limited intellectual power presuming to pass judgment upon and reject the things of god, because, forsooth, these things do not conform to his opinion of what the things of god should be like; or because the way in which they are revealed does not conform to the manner in which he thinks god should impart his truths. such pride always has and always will separate men from receiving knowledge by divine communication. while the meek and humble of spirit, borne down with the sense of their own limitations, find grace and spiritual enlightenment and comfort in the things which god reveals; and often arrive at hidden treasures of knowledge, and even of wisdom, unknown to the intellectually proud whom god resisteth. in this connection, too, it should be remembered the class of people for whom the book of mormon was especially prepared. while a revelation to all the world, and containing profound truths the depths of which man by human wisdom has not yet sounded, it is primarily designed for the benighted, native american races, fallen from the high station their forefathers once held in god's favor; and its simple plainness and faith-promoting power will yet constitute it a mighty instrumentality in bringing those races to a knowledge of god, and a true understanding of their relationship to him. hence i say, it is pre-eminently fitting that this book should be of such character as to appeal to the understanding of the simple, and those who are willing and happy to be taught of god. and then, in any event, religion is and ought to be a simple business, since among even highly civilized nations there are many unlearned people who can understand only that which is simple, and religion concerns alike the ignorant and the learned, the poor and the rich. but plain to the point of being simple as the book of mormon is, when men are made aware of its power to rest the mind, to cheer the heart, to uplift the soul, they go to its pages for help as the lame and blind and sick were wont to go to old bethsaida's pool, to whose waters an angel's touch had imparted healing virtues. the spirit of the book of mormon, then, its beneficent influence upon men's minds, are among the strongest evidences of its truth. this will appear all the more if the reader will call to mind the fact that this influence does not arise from the cleverness of its construction; for its structure, as men view books, is complex, confusing and clumsy. its spirit and influence do not arise from its strictly logical treatment of historical events, much less from its philosophical treatment of them; compared in these particulars with the works of hume, macaulay, gibbon, hallan or george bancroft, it could be esteemed contemptible. nor do the beneficent effects of the book upon the minds of men arise from its rhetoric, its beauty of diction, or the pleasing correctness of its language; in all these particulars it is admitted to be faulty; it has few or none of these merely human excellencies for which it may be desired. whatever power it possesses to cheer, comfort and encourage men; whatever power to build up hope, create faith or promote charity, exists not by virtue of its human excellencies, but in spite of their absence; therefore such influence for good as it possesses must be attributed to the spirit of god in which it was written, and by which it is permeated; and by reason of the presence of that spirit in it, the book itself must be accorded a divine origin. _the poetry the book of mormon has inspired_. as might be expected, the book of mormon has inspired considerable poetry among those who have accepted it as a revelation from god; and as some idea of its influence upon minds of poetic temperament may be revealed by these effusions, i present some of them. i first quote parley p. pratt, one of the earliest poets of the new dispensation, and one of its most zealous apostles. in his key to theology, one of the most luminous works yet published by the church, when treating of the "rise, progress and decline of the science of theology in the western hemisphere"--he opens that chapter with the following: the spirit world is moved, the silence broken, the ancient seers from out the ground have spoken. the appointed years on time's fleet wings have fled, and voices whisper from the ancient dead. volumes of truth the sacred archives yield, the past, the glorious future, stand revealed. it was the revelation of the book of mormon and the historical truths which it reveals respecting the blessings of the lord upon israel that inspired the following hymn: the morning breaks, the shadows flee; lo! zion's standard is unfurled! the dawning of a brighter day majestic rises on the world. the clouds of error disappear before the rays of truth divine; the glory, bursting from afar, wide o'er the nations soon will shine. the gentile fulness now comes in, and israel's blessings are at hand; lo! judah's remnant, cleansed from sin, shall in their promised canaan stand. jehovah speaks! let earth give ear, and gentile nations turn and live; his mighty arm is making bare, his cov'nant people to receive. angels from heaven and truth from earth have met, and both have record borne; thus zion's light is bursting forth, to cheer her children's glad return. the following hymn was also inspired by the book of mormon: an angel from on high, the long, long silence broke, descending from the sky, these gracious words he spoke: lo! in cumorah's lonely hill, a sacred record lies concealed. sealed by moroni's hand, it has for ages lain, to wait the lord's command, from dust to speak again. it shall again to light come forth, to usher in christ's reign on earth. it speaks of joseph's seed, and makes the remnant known of nations long since dead, who once had dwelt alone. the fulness of the gospel, too, its pages will reveal to view. the time is now fulfilled, the long expected day; let earth obedient yield. and darkness flee away; open the seals, be wide unfurled its light and glory to the world. lo, israel filled with joy, shall now be gathered home, their wealth and means employ to build jerusalem; while zion shall arise and shine, and fill the earth with truth divine. also the following on the destruction of the nephites and the glory that is yet to come to their posterity. o, who that has seen o'er the wide spreading plain, and read o'er the last scenes of woe? four-and-twenty with mormon were left to behold their nation lie mould'ring below. the nephites destroyed, the lamanites dwelt for ages in sorrow unknown, generations have passed till the gentiles at last, have divided their lands as their own. o, who that has seen o'er the wide spreading plain, the lamanites wander forlorn, while the gentiles in pride and oppression divide the land they could once call their own; and who that believes does not long for the hour when sin and oppression shall cease, and truth, like the rainbow, display through the shower, that bright written promise of peace? o, thou sore afflicted and sorrowful race, the days of thy sorrow shall end! the lord has pronounced you a remnant of his, descended from abra'm his friend. thy stones with fair colors most glorious shall stand. and sapphires all shining around, thy windows of agates, in this glorious land, and thy gates with carbuncles abound. with songs of rejoicing to zion return, and sorrow and sighing shall flee, the powers of heaven among you come down, and christ in the centre will be. and then all the watchmen shall see eye to eye, when the lord shall bring zion again, the wolf and the kid down together shall lie, and the lion shall dwell with the lamb. the earth shall be filled with the knowledge of god, and nothing shall hurt nor destroy, and these are the tidings we have to proclaim, glad tidings abounding with joy. after elder pratt the most prolific of the early poets in the church, and one who perhaps caught most truly the genius of the work and reduced it to poetic expression, was w. w. phelps. he contributes the following inspired by the book of mormon. o, stop and tell me, red man, who are you, why you roam, and how you get your living; have you no god, no home? with stature straight and portly, and decked in native pride, with feathers, paints and brooches, he willingly replied: "i once was pleasant ephraim, when jacob for me prayed, but o, how blessings vanish, when man from god has strayed! before your nation knew us, some thousand moons ago, our fathers fell in darkness, and wandered to and fro. and long they've lived by hunting instead of work and arts, and so our race has dwindled to idle indian hearts. yet hope within us lingers, as if the spirit spoke, he'll come for your redemption, and break your gentile yoke, and all your captive brothers, from every clime shall come, and quit their savage customs, to live with god at home. then joy will fill our bosoms, and blessings crown our days, to live in pure religion, and sing our maker's praise." of our later poets elder orson f. whitney, of the council of the twelve, has most celebrated the nephite volume of scripture in his great poem "elias." one canto (vi) is wholly devoted to the book of mormon under the caption "from out the dust." in this canto elder whitney treats the whole theme of america as a land of promise- the old world, not the new,--this soil misnamed; cradle of man and grave of nations vast, whose glory, wealth, and wisdom had outfamed the mightiest of known empires, present, past; the land where adam dwelt, where eden cast forth from her flaming gate the fateful pair who fell that man might be; a fall still chaste, albeit they sinned, descending death's dread stair to fling life's ladder down, love's work and way prepare. of the decrees of god respecting the land, he writes. the god of freedom, god of justice, swore no tyrant should this chosen land defile; and nations here, that for a season bore the palm of power, must righteous be the while, or ruin's avalanche ruin on ruin pile. * * * * * * * * * * * * * * race upon race has perished in its pride, and nations lustrous as the lights of heaven have sinned and sunk, in reckless suicide, upon this soil, since that dread word was given. realms battle-rent and regions tempest-riven; the wrath-swept land for ages desolate; a wretched remnant blasted, crust, and driven forth by the furies of revengeful fate; till wonder asks in vain, what of their former state? wouldst know the cause, the upas-tree that bore the blight of desolation? 'tis a theme to melt earth's heart, and move all heaven to pour with sorrow's heaving flood, as when supreme o'er fallen lucifer, the generous stream of grief half quenched the joy of victory. mark how the annals of the ages teem with repetition? time, eternity, the same have taught; but, few, alas! the moral see. there is a sin called self, which binds the world in fetters fell, than all save truth more strong; a sin most serpentine, round all men curled, and in its fatal fold earth writhes full long; crime's great first cause, the primal root of wrong, parent of pride and tree of tyranny. to lay the axe doth unto thee belong. strike, that the world may know of liberty, and zion's land indeed a land of zion be! the poet treats successively the jaredite and nephite occupancy of the western world in the same noble strain of poetry. he closes the jaredite period with these verses, celebrating the last acts of the two survivors of the jaredite nation, ether the prophet, and coriantumr the last of the jaredite kings. usurping treason seized the civic helm, wrong trampled right, and justice, judgment, fled. then strife, division, hosts to battle led; the prophets, mocked, lift warning voice in vain; a blood-soaked continent, a sea, of dead, and of that mighty nation, fallen, self-slain. a prophet and a king, a solitary twain. that prophet saw the coming of the lord unto the old, the new, jerusalem; saw israel returning at his word from wheresoever his will had scattered them; the realm's wide ruin saw, and strove to stem. that king, sole scion of a slaughtered race, casting his blood-stained sword and diadem, lived but to see another nation place firm foot upon the soil, then vanished from its face. the advent of the nephite colony is told in the following manner. again athwart the wilderness of waves, surging old east and older west between, where the lone sea the flowery southland laves, and crowns o'er many climes the chilean queen, braving the swell, a storm-tossed bark is seen. from doomed jerusalem, to jacob dear, albeit a leper, groping, blind, unclean, goes forth manasseh's prophet pioneer, predestined to unveil the hidden hemisphere. his lot to reap and plant on this far shore the promise of his fathers. joseph's bough, from jacob's well, the billowy wall runs o'er. abides in strength the archer-stricken bow, unto the utmost bound prevailing now, of hesper's heaven-inviting hills. bend sheaves of israel, as branches bend with snow, unto his sheaf as mightiest; and as leaves for multitude, the son the great sire's glory weaves. the cataclysms which took place in this western world during the crucifixion and entombment of messiah and his subsequent advent in the western world, his teaching the gospel here, and the establishment of his church is told by our poet in the following strains. all this and more the prescient monarch saw; messiah's self, jehovah, him beheld; the lamb of god, in whom was found no flaw, though hate's black billows round him surged and swelled; life's deathless tree--deathless, though demon-felled; the crash resounding to this far-off shore, whose winnowed remnant welcomed him revealed in risen glory, when had ceased the roar and raging of the tempest heralds sent before. at whose rebuke the haughty mountains bowed, shorn by the whirlwind, sunk, or swept away, no more their frown the lowly valleys cowed, rising like billows 'mid the wrathful fray, and dashing 'gainst the skies their dusty spray. rocks, boulders, hills, no titan strength could lift, hurtle as pebbles in the storm-fiend's play. earth opes her jaws, and through the yawning rift, cities, peoples, vanish, of hope, of life, bereft. three hours of tempest and three days of night; thick darkness, thunder-burst, and lightning flash; millions engulfed, millions in prostrate plight, grovelling as slaves that feel or fear the lash, mingling their groans and cries with grind and crash of crags the cyclone's catapult impels, whose shrieking flails the fields and forests thrash. wild o'er the land roused ocean's anger swells; fierce flame's prophetic tongue the final doom foretells. three hours of stormful strife;--then all is still. save for a voice that universe might hear, proclaiming what hath happed as heaven's high will, dispensing pardon and dispelling fear, drawing the righteous nearer and more near. anon he lifts the curtain of the sky! the midday sun no more their minister; greater hath arisen; and glories multiply as angels in their gaze earthward and heavenward fly. he greets them as a shepherd greets his flock; shows them his wounded side, his hands, his feet; then builds his church upon the stricken rock, where flow life's healing waters, limpid, sweet, as infant innocence, that joys to meet its great original. with holy hand he ministers, bids death and hell retreat, and singles twelve from out the sainted band to sow with gospel light the furrowed, tear-worn land. then follows the story of the nephite golden age, and this by a period of apostasy from god and the final overthrow of the people, concluding with the coming of the gentile races to the promised land and the advent of the seer, joseph smith, who shall make known through the book of mormon the otherwise unknown history of the western world. the gentile comes, as destiny decrees, to joseph's land of wonders held in store. freedom his watchword, sons of freedom these, like to the favored bands that long before a refuge found upon this sheltering shore. but champions of right oft wrong the right; oppressed become oppressors in an hour; and now, as day that pushes back the night, the strong the weak assail, enslave, and put to flight. nor yet can fate forsake them. japheth's hand 'gainst jacob's wrath-doomed remnant still prevails. tyrants oppress him from the motherland; the lord of hosts a champion arms and mails, to match whose might no human power avails; nor grander cause or chieftain e'er came forth. him as its sire a new-born nation hails, and fain would crown him, spite his will, his birth, did heaven vouchsafe such king to shame most kings of earth- real though oft recreant sons of deity, builders, o'erthrowers, of imperial thrones, in wrongful act of rightful agency drenching with blood, paving with human bones the path to power, gruesome with tears and groans. their lives a failure? god a failure? nay; what'er betide, the soul that sins atones; and he who casts the parts all mortals play, succeeds he ever, his the night, and his the day. thine antecedents, thy forerunners, these, prophet of ephraim, joseph's namesake seer! more than those ancient bridgers of the seas, unveiler of the long-hid hemisphere, whose secret 'tis lies booked and buried here. bring forth that word of joseph, now to join with judah's word, messiah's throne to rear; that high may rise and holily may shine god's house, the pure-in-heart, kingdom of king divine. the whole canto, and indeed the whole poem, should be read in order to get the full beauty and power of the poet's theme, in which the book of mormon is so large a factor of inspiration. _summary of internal evidences_. this is all i intend to say directly on the subject of the internal evidences of the truth of the book of mormon; what else remains that could properly fall under this division of the subject will be said in connection with the answers to objections to the claims of the book. before leaving the subject, however, i ask the reader to recall in one view the various internal evidences considered up to this time, that it may be remembered how numerous they are, and how strong and conclusive they are when massed. the internal evidences of the book of mormon consist in the following facts: the book in style and language is consistent with the theory of its construction; it responds to the demands both of unity and diversity in its style, under the theory of its structure; it has all the characteristics of an abridgment; it meets all the requirements of the circumstances in the matter of names, originality in names, differences between jaredite and nephite names, and the custom of hebrew peoples with reference to names; its governments are in harmony with the political principles of the age in which those governments are said to have existed; the events to which importance is given are such as would be expected from the character of its writers; the complexity of its structure is in harmony with the theory of its origin; it meets the requirements in originality of structure, manner of coming forth, theory of peopling america, the nativity of its peoples, accounting for christian truths in america, and in its doctrines; its prophecies, so many and important, so far as the wheels of time have brought them due, are fulfilled, and others are in course of fulfillment; it deals with subjects worthy of god to reveal, and important for man to know; it has an atmosphere about it, a spirit, that bears witness of its truth. footnotes 1. see i. kings xix. 2. the prophet's journal, november 28, 1841. 3. luke x: 21. 4. james iv: 6. peter v: 5. part iv. objections to the book of mormon chapter xliv. counter theories of origin. "_no sane man dreams of maintaining that a religion is true because of the difficulties which it involves; the utmost that can reasonably be maintained is that it may be true in spite of them_." [1] the necessity for a counter theory of the origin of the book of mormon was early recognized. sectarian christendom felt that joseph smith's story of the book's origin must be overthrown, else what would come of this new revelation, this new dispensation of god's word? joseph smith's account of the origin of the book was a direct challenge to the teachings of modern christendom that revelation had ceased; that the awful voice of prophecy would no more be heard; that the volume of scripture was completed and forever closed; and that the bible was the only volume of scripture. hence christendom must find some other origin for this book than that given by joseph smith. the first objection then to be considered is the objection to the book's origin by examining the counter theories. i. _alexander campbell's theory_: alexander campbell, founder of the sect of the "disciples," or "campbellites," as they are more commonly called, was the first who in any formal, public manner assailed the book of mormon, and proposed a counter theory of its origin than that given by joseph smith. alexander campbell was born in ireland, 1788, but educated at glasgow university, scotland, where he graduated with the title of doctor of divinity. he came to the united states in 1809, settling in bethany, virginia, and for some time filled the position of pastor of the presbyterian church at that place. he soon parted from this communion, however, and began religious work on independent lines; and organized a society whose doctrine was that the bible should be the sole creed of the church. this led to the establishment of a "reformed baptist church," which finally took the name of "disciples" or "christians." mr. campbell has generally been accounted--and indeed was--one of the most learned divines of the country and century in which he lived. he founded a college at bethany, virginia; and was also the founder of the "christian baptist," which finally merged (1830) into the "millennial harbinger," both as their titles indicate being religious periodicals. he was the author of a number of works on religious subjects, but is generally remembered through his public debates with robert owen, the celebrated english deist and social reformer; archbishop purcell, of the roman catholic church, whose diocese was cincinnati and vicinity; rev. n. l. rice, of the presbyterian church; and the rev. william mccalla. it will be seen from the foregoing sketch of this celebrated man, that so far as scholarship and trained ability in religious controversy is concerned, he was competent to analyze and make a severe criticism of the book of mormon. before going into that, however, i think there is one other fact bearing on his career that should be noted. it will perhaps be remembered that walter scott and sidney rigdon were associated with mr. campbell in his reform operations in the state of pennsylvania and ohio. up to 1830, the last named gentleman was as energetic in the interests of the "disciples" as mr. scott or mr. campbell. cardinal points in the reformation proposed by these gentlemen were, first: the recognition of the bible as the only creed of the church; and after that faith in god and christ, and the holy spirit; repentance of sin, and baptism in water by immersion for the remission of sins. it will be seen at once that in these doctrines the reformers were really preaching a number of the first principles and ordinances of the gospel; and when sidney rigdon became interested in mormonism and visited the prophet joseph in new york, december, 1830, a revelation was given through the prophet to sidney rigdon, in which the lord claimed this reform work, in a way, as his: behold, verily, verily, i say unto my servant sidney, i have looked upon thee and thy works. i have heard thy prayers and prepared thee for a greater work. thou art blessed, for thou shalt do great things. behold, thou wast sent forth, even as john, to prepare the way before me, and before elijah which should come, and thou knewest it not. thou didst baptize by water unto repentance, but they received not the holy ghost. but now i give unto thee a commandment, that thou shalt baptize by water, and they shall receive the holy ghost by the laying on of hands, even as the apostles of old. [2] from this it appears that sidney rigdon was unconsciously inspired of god in teaching faith, repentance, and baptism for the remission of sins. in evidence that the work of these reformers was a preparatory work to the coming forth of the fullness of the gospel, i may say that perhaps more people joined the church in an early day from this sect of "disciples" than from any other denomination whatsoever. but if sidney rigdon was inspired of god in this work, and was sent forth even as john the baptist to prepare the way for the incoming of a still greater work, may it not also be true that alexander campbell was inspired of god, and in like manner sent forth to prepare the way for the coming forth of the greater work? undoubtedly; for if sidney rigdon could be thus sent forth, one could easily believe that alexander campbell, with his larger knowledge and greater capacity, would more likely be sent forth on such a mission. when, however, the new dispensation of the gospel was brought to his attention, and he came in contact with the book of mormon, instead of accepting it, as sidney rigdon did, he rejected it; pride of opinion, pride of intellectual attainments, pride as a leader of men, and the founder of a sect are doubtless the causes which induced the spiritual darkness that prevented him from seeing the truth; or, if he saw it, prevented him from accepting it; and hence he chose to reject it, and assail it, and for a number of years was its most pronounced antagonist. i have already remarked upon the educational and intellectual abilities of mr. campbell as fitting him for the work of thorough analysis and criticism of the book of mormon; but when one compares his criticism of the book with his debate with robert owen, in which he makes a most masterful defense of historic christianity; or with his debate with archbishop purcell which, at the time it took place, was called "the battle of the giants"--one can but feel that his performance with reference to the book of mormon was wholly unworthy of him. unworthy both of his great intellect and high character. in his assault upon that book there is a bitterness, and even a vulgarity, entirely absent from his other works, and utterly unaccountable for, unless one can think that in the background of his consciousness there was a realization that the work he assailed was true, and hence his assault is tinged with a bitterness likely to result from such a circumstance. i shall have occasion to refer to several, in fact to all of mr. campbell's objections, in the course of this division of my treatise, but at present i shall confine myself to his theory of the book of mormon's origin. his theory respecting the origin of the book was that joseph smith was its author. this he repeats at various places in his criticism. "smith," he says, "its real author, as ignorant and as impudent a knave as ever wrote a book, betrays the cloven foot in basing his whole book upon a false fact, or a pretended fact, which makes god a lair," etc. again: the book proposes to be written at intervals and by different persons during the long period of 1020 years, and yet for uniformity of style, there never was a book more evidently written by one set of fingers, nor more certainly conceived in one cranium since the first book appeared in human language, than this same book. if i could swear to any man's voice, face, or person, assuming different names, i could swear that this book was written by one man. and as joseph smith is a very ignorant man, and is called the "author" on the title page, i cannot doubt for a single moment but that he is sole author and proprietor of it. [3] from this it appears that the reasons which induced alexander campbell to conclude that joseph smith was the "sole author and proprietor" of the book of mormon, are, first: that he is called the author and proprietor of it on the title page, [4] and second: that there is a uniformity of style throughout the book. the reason for joseph smith calling himself "author and proprietor" of the book of mormon is easily accounted for. the copyright law of the united states, in force at the time of the publication of the book of mormon, secured the rights to copies of maps, charts, and books, "to the authors and proprietors of such copies during the times therein mentioned," but the law said nothing respecting the rights of translators of books, hence joseph smith adopted the legal phraseology of the law, and secured the copyright to the book of mormon as "author and proprietor," since he could not obtain the copyright as "translator." [5] that joseph smith from the first claimed only to be the translator of the book of mormon is evident from the preface to the first edition, where he says: "i would inform you that i '_translated_' by the gift and power of god, and caused to be written 116 pages [of manuscript] which i took from the book of lehi, which was an account abridged from the plates of lehi by the hand of mormon," etc. throughout the preface he speaks of his work as a "translation." so that it cannot be said that joseph smith claimed at any time to be other than a translator of the work, hence any argument based upon joseph smith announcing himself as "author and proprietor" of the book of mormon merely to comply with the phraseology of the copyright law, is technical and without force. [6] as to the argument based upon the uniformity of literary style throughout the book, i have already called attention to the requirements both of unity and diversity of style, resulting in the conclusion that the construction of the book does not require a wide diversity of literary style, because of the fact that it is composed chiefly of four writers, two living in the sixth century b. c., and the other two living 400 a. d. [7] moreover, it is conceded in these pages that the translation by joseph smith was made in such language and literary style as he was competent to execute, and hence uniformity in literary style is to be looked for in the translation since the english is his. [8] campbell's theory of the origin of the book of mormon, nothwithstanding his learning and acknowledged literary ability, failed to be convincing; the evidence of the fact is seen in this that his theory was soon abandoned for another, hence it can be concluded that it was entirely unsatisfactory--that is, failed. indeed mr. campbell himself, as soon as the "spaulding theory" of the book's origin was launched, abandoned his own and gave to that his support. [9] ii. _the spaulding theory of the origin of the book of mormon._ taking its source in erie county, pennsylvania, and flowing generally in a north-westerly course into ohio, thence northward through ashtabula county, ohio, until it empties into lake erie, is conneaut creek. it meanders through a country somewhat rich in mounds and other evidences of the existence of civilized races that anciently inhabited america. very naturally the people inhabiting that section of the country were interested in these subjects. here resided in the early years of the nineteenth century one solomon spaulding, a graduate, it is said, of dartmouth college, hanover, new hampshire. according to those who have recorded his history, he was born in ashford, connecticut, 1761, and graduated at dartmouth in 1785 with the degree of a. b. he subsequently studied theology, and began preaching in 1800, but on account of failing health he went into the merchandise business at cherry valley, new york. he failed in merchandising, and moved to new salem, ashtabula county, ohio, 1807 or 1808. new salem is on the banks of the conneaut creek, and sometimes is called "conneaut." here spaulding went into the iron foundry business, but failed in that also. in 1809 he began writing a religious romance, incited to the undertaking by reason of the numerous evidences of the civilized races by which he was surrounded at conneaut. this work, from the concensus of the recollections of those who claimed to have heard portions of it read, he called the "manuscript found," from the circumstance of his romance being based upon the pretended finding of the manuscript of it in a cave in the vicinity of new salem. it feigned also to give an account of the migration of a colony to america in ancient times. mr. spaulding continued to live in new salem until 1812, when he removed from that place to pittsburg, penn., where it is supposed that he resided some two years. it is claimed that while living here mr. spaulding placed his manuscript story in the hands of a mr. patterson, a printer and publisher of pittsburg, who retained it for some time; read it and urged mr. spaulding to write a title page and preface for it, saying that he would publish it, and that it might be "a source of profit." this, for some unaccountable reason, mr. spaulding refused to do. at length the manuscript was returned to its author, "and soon after," said mrs. spaulding in a narrative attributed to her, "we moved to amity, washington county, penn., where mr. spaulding in 1816 died." it is claimed, by the advocates of this spaulding theory of the origin of the book of mormon, that sidney rigdon, through a mr. lambdin, an employe of patterson's publishing establishment, became acquainted with this manuscript story; "borrowed" it and copied it, as some say; "stole" it according to the theory of others. afterwards by some means unexplained, and as i think unexplainable, sidney rigdon, it is claimed, became associated with joseph smith living in manchester township, new york, or in susquehanna county, pennsylvania--from 250 to 300 miles distant from any point where sidney rigdon resided during those years when the book of mormon was coming forth,--collaborated with him, and published spaulding's romance, with religious doctrinal matter added by rigdon, as the book of mormon. this is the theory most generally accepted by those who recognize the importance of overthrowing the account of the book's origin given by joseph smith. i wish now to call attention to the circumstance under which this theory came to be substituted for the much more tenable, though inadequate one, advanced some years earlier by alexander campbell. this settlement on conneaut creek, called new salem, was on the route usually traveled by the saints and elders in their journey from new york to kirtland, ohio, and from kirtland, ohio, to the branches of the church, established in canada, new york, and pennsylvania, hence the people of that neighborhood were frequently brought in contact with mormonism, and the story of its origin was often before them. in the fall of 1833, a number of affidavits were taken from the former neighbors and friends of solomon spaulding, and one was given by his brother, john spaulding, and one by the latter's wife, martha spaulding. they at the time were residing at crawford, pennsylvania, and both testified they had "recently read the book of mormon," and recognized in it the general outlines of solomon spaulding's story, claiming especially to remember the names "nephi and lehi;" the words "nephites and lamanites;" and also the ancient scriptural style and the frequent use of the phrase "and it came to pass;" and that the american indians are descendants of the jews, or "lost tribes of israel." mr. henry lake, an associate in business with mr. spaulding, living at conneaut in the fall of 1833, in connection with others that will be named, living in the same neighborhood, testified that solomon spaulding read to him the "manuscript found;" that it represented the american indians as the descendants of the "lost tribes" of israel, and that he suggested to mr. spaulding that the frequent use of the phrase "and it came to pass" rendered the book ridiculous. john n. miller testified substantially to the same things saying in addition that spaulding's story landed his colony near the "straits of darien," which he was confident he called "zarahemla." aaron wright testified to substantially the same things as the foregoing. that the american indians, according to spaulding's story, were descendants of the "lost tribes" of israel, and claims especially that the historical part of the book of mormon is substantially what he heard read from the "manuscript found," though he excepts out of the work, as not being spaulding's, the religious matter. oliver smith testified substantially to the same things, saying in effect that on reading the book of mormon he at once recognized it as the writings of solomon spaulding. nahum howard, testified that he had recently read the book of mormon, and believed that all but the religious part of it was the same as that written by spaulding. artemas cunningham, living in perry, geauga county, ohio, testified that in 1811 he waited upon solomon spaulding at his home in new salem, to collect debts, and that the latter read to him on that occasion some parts of his manuscript story, partially examining the book of mormon he became convinced that spaulding had written its outlines before he left conneaut. [10] it is upon the testimony of these parties that the spaulding theory rests. subsequently many others claimed to have information upon the subject, and gave statements to newspapers almost _ad infinitum_, constantly varying the claims and adding items that so burdened the theory with inconsistencies and contradictions that it breaks down, as we shall see, under the accumulation. but now as to the manner in which this theory came to be exploited. as in former dispensations of the gospel, so in this last dispensation, the gospel net gathers of all kinds. some are fit for the master's use, and some fit only to be cast back into the world, as worthless fish are cast back into the sea. of such was one "doctor" philastus hurlburt. he made his first appearance in kirtland in the early spring of 1833, where, after investigating mormonism, he accepted it, and on the 18th of march of that year was ordained an elder. soon afterwards he went on a brief mission to the east, where he was guilty of unchristianlike conduct in his deportment with women. on his return to kirtland he was confronted with this charge, and at a conference of high priests was deprived of his license as an elder, and excommunicated from the church. from this decision he appealed to the council of the first presidency, and because of his confession and apparent repentance he was restored. shortly afterwards, however, he boasted of having deceived both the prophet and the council, and he was again excommunicated from the church, after which he avowed himself the enemy of the prophet joseph and of mormonism, and sought by all means within his power to destroy both. his threats against the prophet's life became so violent that he was arraigned before the court in chardon, the county seat of geauga county, and bound over in the sum of two hundred dollar bonds, to keep the peace, and to pay the cost of the proceedings. [11] the title of "doctor" given to this man, and which when rightfully held gives evidence of respectability as well as of professional standing, did not grow out of the fact that he was a physician, nor was it a little of honor at all with him, but was given to him because he was the "seventh son" in his family, who, according to the old folklore, should be made a physician, hence he was called "doc" or "doctor." according to the statement of joseph e. johnson, who was acquainted with him at kirtland, hurlburt was a man of fine physique, very good looking but pompous and ambitious, which lead him to seek position in the church and solicit marriage with the "first families;" but his evil character thwarted all such efforts. it is this man who is chiefly responsible for the spaulding theory of the origin of the book of mormon. having heard of spaulding's "manuscript found" on conneaut creek, he immediately entered into negotiations with the prophet's enemies in and about kirtland, and by them was employed to gather up the statements to which reference has been made, as also, if possible, to secure the spaulding manuscript for the purpose of comparing it with the book of mormon. he also went to the former home of the prophet, for the purpose of collecting all the scandal and rumors that could be gathered up or manufactured against the smith family; as also all the stories and neighborhood gossip which became current about the coming forth of the book of mormon. meantime, however, the true character of hurlburt became so generally known and was so unsavory, that those who had employed him to gather this material for the contemplated anti-mormon book found it necessary to drop hurlburt, and leave the publication in the hands of others. among those who had interested themselves in these plans for the destruction of the book of mormon and the church, was e. d. howe, of painsville, ohio. painsville is but a few miles distant northwest of kirtland. one of mr. howe's reasons for anger against the church was the fact that both his wife and sister had become converts to the new faith. he purchased the materials that had been gathered for hurlburt's anti-mormon book, and published them under the title of "mormonism unveiled," (1834). it is the first anti-mormon book of any pretentions, and has been the chief source of "information" for all the anti-mormon publications which have followed it, that pretend to relate at all the early events connected with the coming forth of the great latter-day work. it took some six years to dispose of the first edition, as the second edition was not issued until 1840. so little influence, however, did "mormonism unveiled" have that many people in the very region of its origin continued to accept the book of mormon, and became members of the church of the latter-day saints. after the publication of howe's book in 1834, there were no further developments in the spaulding theory until may, 1839, when attention was again called to it through the publication of what purported to be either an affidavit or signed statement [12] by mrs. matilda davison. this lady was formerly solomon spaulding's wife, and lived with him until his death in 1816. four years later she married mr. davison, and at the time of the publication of the signed statement here referred to, was living with her daughter, mrs. m'kenstry, at monson, massachusetts. her statement follows: alleged statement of mrs. davison, formerly the wife of solomon spaulding. as the book of mormon, or golden bible (as it was originally called) has excited much attention, and is deemed by a certain new sect of equal authority with the sacred scriptures, i think it a duty which i owe to the public to state what i know touching its origin. that its claims to a divine origin are wholly unfounded needs no proof to a mind unperverted by the grossest illusions. that any sane person should rank it higher than any other merely human composition is a matter of the greatest astonishment; yet it is received as divine by some who dwell in enlightened new england, and even by those who have sustained the character of devoted christians. learning recently that mormonism had found its way into a church in massachusetts, and has impregnated some with its gross delusions, so that excommunication has been necessary, i am determined to delay no longer in doing what i can to strip the mask from this mother of sin, and to lay open this pit of abominations. solomon spaulding, to whom i was united in marriage in early life, was a graduate of dartmouth college, and was distinguished for a lively imagination, and a great fondness for history. at the time of our marriage he resided in cherry valley, new york. from this place we removed to new salem, ashtabula county, ohio, sometimes called conneaut, as it is situated on conneaut creek. shortly after our removal to this place, his health sunk, and he was laid aside from active labors. in the town of new salem there are numerous mounds and forts supposed by many to be the dilapidated dwellings and fortifications of a race now extinct. these ancient relics arrest the attention of the new settlers, and become objects of research for the curious. numerous implements were found, and other articles evincing great skill in the arts. mr. spaulding being an educated man, and passionately fond of history, took a lively interest in these developments of antiquity; and in order to beguile the hours of retirement and furnish employment for his lively imagination, he conceived the idea of giving an historical sketch of this long lost race. their extreme antiquity led him to write in the most ancient style, and as the old testament is the most ancient book in the world, he imitated its style as nearly as possible. his sole object in writing this imaginary history was to amuse himself and his neighbors. this was about the year 1812. hull's surrender at detroit occurred near the same time, and i recollect the date well from that circumstance. as he progressed in his narrative the neighbors would come in from time to time to hear portions read, and a great interest in the work was excited among them. it claimed to have been written by one of the lost nation, and to have been recovered from the earth, and assumed the title of "manuscript found." the neighbors would often inquire how mr. spaulding progressed in deciphering the manuscript; and when he had sufficient portion prepared, he would inform them, and they would assemble to hear it read. he was enabled, from his acquaintance with the classics and ancient history, to introduce many singular names, which were particularly noticed by the people, and could be easily recognized by them. mr. solomon spaulding had a brother, mr. john spaulding, residing in the place at the time, who was perfectly familiar with the work, and repeatedly heard the whole of it read. from new salem we removed to pittsburg, in pennsylvania. here mr. spaulding found a friend and acquaintance, in the person of mr. patterson, an editor of a newspaper. he exhibited his manuscript to mr. patterson, who was very much pleased with it, and borrowed it for perusal. he retained it for a long time, and informed mr. spaulding that if he would make out a title page and preface, he would publish it, and it might be a source of profit. this mr. spaulding refused to do. sidney rigdon, who has figured so largely in the history of the mormons, was at that time connected with the printing office of mr. patterson, as is well known in that region, and as rigdon himself has frequently stated, became acquainted with mr. spaulding's manuscript, and copied it. it was a matter of notoriety and interest to all connected with the printing establishment. at length the manuscript was returned to its author, and soon after we removed to amity, washington county, etc., where mr. spaulding deceased in 1816. the manuscript then fell into my hands, and was carefully preserved. it has frequently been examined by my daughter, mrs. m'kenstry, of monson, mass., with whom i now reside, and by other friends. after the book of mormon came out, a copy of it was taken to new salem, the place of mr. spaulding's former residence, and the very place where the "manuscript found" was written. a woman preacher appointed a meeting there; and in the meeting read and repeated copious extracts from the book of mormon. the historical part was immediately recognized by all the older inhabitants, as the identical work of mr. spaulding, in which they had all been so deeply interested years before. mr. john spaulding was present and recognized perfectly the work of his brother. he was amazed and afflicted that it should have been perverted to so wicked a purpose. his grief found vent in a flood of tears, and he arose on the spot, and expressed to the meeting his sorrow and regret that the writings of his deceased brother should be used for a purpose so vile and shocking. the excitement in new salem became so great that the inhabitants had a meeting and deputed dr. philastus hurlburt, one of their number, to repair to this place and to obtain from me the original manuscript of mr. spaulding, for the purpose of comparing it with the mormon bible, to satisfy their own minds, and to prevent their friends from embracing an error so delusive. this was in the year 1834. dr. hurlburt brought with him an introduction and request for the manuscript, which was signed by messrs. henry lake, aaron wright, and others, with all of whom i was acquainted, as they were my neighbors when i resided at new salem. i am sure that nothing would grieve my husband more, were he living, than the use which has been made of his work. the air of antiquity which was thrown about the composition, doubtless suggested the idea of converting it to the purposes of delusion. thus an historical romance, with the addition of a few pious expressions, and extracts from the sacred scriptures, has been construed into a new bible, and palmed off upon a company of poor deluded fanatics as divine. i have given the previous brief narration that this work of deep deception and wickedness may be searched to the foundation and the authors exposed to the contempt and execration they so justly deserve. (signed) matilda davison. this statement was published at the instance of dr. john storrs, a congregational minister of holliston, massachusetts. the incentive for his action was the fact that a number of his congregation had become converts to the mormon faith and he was angry. [13] mrs. davison, however, denied ever having given such a signed statement, as appears from the following communication published in the "quincy whig," at quincy, illinois. it was published in the illinois paper shortly after the "davison statement" appeared in the "boston recorder," under the following title: a cunning device detected. it will be recollected that a few months since an article appeared in several of the papers, purporting to give an account of the origin of the book of mormon. how far the writer of that piece has effected his purposes, or what his purposes were in pursuing the course he has, i shall not attempt to say at this time, but shall call upon every candid man to judge in this matter for himself, and shall content myself by presenting before the public the other side of the question in the form of a letter, as follows: copy of a letter written by mr. john haven, of holliston, middlesex co., massachusetts, to his daughter, elizabeth haven, of quincy, adams co., illinois. your brother jesse passed through monson where he saw mrs. davison and her daughter mrs. mckenstry and also dr. ely and spent several hours with them, during which time he asked them the following questions, viz.: "question.--did you, mrs. davison, write a letter to john storrs, giving an account of the origin of the book of mormon? answer.--i did not. q.--did you sign your name to it? a.--i did not, neither did i ever see the letter until i saw it in the "boston recorder," the letter was never brought to me to sign. q.--what agency had you in having this letter sent to mr. storrs? a.--d. r. austin came to my house and asked me some questions, took some minutes on paper, and from these minutes wrote that letter. q.--is what is written in the letter true? a.--in the main it is. q. have you read the book of mormon? a.--i have read some in it. q.--does mr. spaulding's manuscript and the book of mormon agree? a.--i think some few of the names are alike. q.--does the manuscript describe an idolatrous or a religious people? a.--an idolatrous people? q.--where is the manuscript? a.--d. p. hurlburt came here and took it, said he would get it printed and let me have one-half the profits. q.--has d. p. hurlburt got the manuscript printed? a.--i received a letter stating that it did not read as he expected, and he should not print it. q.--how large is mr. spaulding's manuscript? a.--about one-third as large as the book of mormon. q.--to mrs. mckinstry: how old were you when your father wrote the manuscript? a.--about five years of age. q.--did you ever read the manuscript? a.--when i was about twelve years old i used to read it for diversion. q.--did the manuscript describe an idolatrous or a religious people? a.--an idolatrous people. q.--does the manuscript and the book of mormon agree? a.--i think some of the names agree. q.--are you certain that some of the names agree? a.--i am not. q.--have you read any in the book of mormon? a.--i have not. q.--was your name attached to that letter, which was sent to mr. john storrs, by your order? a.--no, i never meant that my name should be there. you see by the above questions and answers, that mr. austin, in his great zeal to destroy the latter-day saints, has asked mrs. davison a few questions, then wrote a letter to mr. storrs, in his own language. i do not say that the above questions and answers were given in the form that i have written them, but these questions were asked, and these answers given. mrs. davison is about seventy years of age, and somewhat broke." this may certify that i am personally acquainted with mr. haven, his son and daughter, and am satisfied they are persons of truth. i have also read mr. haven's letter to his daughter, which has induced me to copy it for publication, and i further say, the above is a correct copy of mr. haven's letter. (signed) a. badlam. [14] the foregoing statement from the "quincy whig" is considerably strengthened by a work published by "funk & wagnalls" (1885), by mrs. ellen e. dickinson, a grand daughter of willian h. sabine, a brother of mrs. (spaulding) davison. mrs. dickenson, whose work is called "new light on mormonism," devotes a number of her chapters to the elaboration of the spaulding theory, and in an appendix publishes twenty-seven documents bearing upon the subject of the spaulding manuscript; but nowhere, either in the body of her work or in this appendix, publishes the alleged statement of mrs. davison, which is pretty clear evidence that the statement was never given by mrs. davison nor authorized by her. mrs. dickinson from the amount of research she devoted to the subject could not have been ignorant of its existence, and more especially as she was a relative of mrs. davison--grand-niece--and wrote her book as the representative of the spaulding relatives to set forth the spaulding theory in its proper light. [15] of course had mrs. davison done her full duty in the premises as an author, she would have made reference to this forged statement credited to her grand-aunt and repudiated it in her name; but this she failed to do. however, her silence with reference to this statement and her failure to place it in her collection of documents on the subject, amounts to the same thing--a repudiation of it. but even if mrs. davison's repudiation of the article, to which her name was attached by others, did not exist, and if the repudiation of it by her grand-niece by refusing it admission into her collection of documents on the spaulding theory did not exist, there is enough in the statement itself to establish its utter unreliability. these are: first: the description of the manner in which john spaulding, brother of solomon spaulding, learned of the identity between the book of mormon and his brother's "manuscript found." according to the "davison statement," he was at new salem when a public speaker read excerpts from the book of mormon, and immediately recognized the work of his brother. whereupon, his amazement and grief found vent in "a flood of tears," and he rose "on the spot" and expressed his sorrow and regrets that his brother's writings should be used for a purpose so "vile and shocking." in the statement of john spaulding, published in howe's "mormonism unveiled," there is nothing of all this dramatic circumstance. in that statement [16] there is no agony of grief; no flood of tears; no denunciation on the spot; no reference to a purpose "vile and shocking;" just a plain statement that he had "recently read the book of mormon;" and the claim that he found nearly the same historical matter in it as in his brother's writings; some names that were alike, and that the "manuscript found" held to the theory that the american indians were descendants of the "lost tribes;" and evidently supposes that the book of mormon held the same theory. had any such circumstance as described in the "davison statement" occurred, it would undoubtedly have appeared in john spaulding's statement published by howe five years before this second version was put forth. had such incidents really taken place, they would have been too rich in dramatic incident to have escaped the publishers of "mormonism unveiled." second: the "davison statement" represents that it was through a "woman preacher" that the book of mormon was represented at the public meeting at new salem, where john spaulding denounced it on the spot. it is well known that the church of the latter-day saints at that time had no "woman preacher," hence no such circumstance could have occurred. [17] third: the "davison statement" represents sidney rigdon as being connected with the printing office of mr. patterson, of pittsburg, but strangest of all it represents that gentleman as having frequently admitted that connection, whereas, as we shall see later, sidney rigdon every where and at all times expressly denied any such connection. these inconsistencies of the "davison statement" with the well known facts in the case reveal its utterly fraudulent character; and here we may pause just long enough to remark the desperate straits the opponents of the book of mormon were driven to in those days, when they must needs resort to such methods of opposition as are apparent in this bogus statement. does it not cast suspicion upon the whole spaulding theory? a suspicion which not all the supposed respectability that goes with titles of "doctor of divinity," "reverend," "ministers of the gospel," etc., can remove? after this attempt to galvanize into life the spaulding theory by the reverend john storrs,--by methods, as we have seen, that were infamous!--it slumbered until the year 1880, when mrs. ellen e. dickinson, the grand-niece of mrs. davison, again revived it by the publication of an article in "_scribner's magazine_" for august of that year. the chief item of interest in mrs. dickenson's publication was an affidavit by mrs. m. s. mckenstry, the daughter of solomon spaulding, who claimed to have some childhood recollections of her father's manuscript story. her affidavit follows: mrs. matilda (spaulding) m'kenstry's statement regarding "the manuscript found." washington, d. c., april 3, 1880. so much has been published that is erroneous concerning "the manuscript found," written by my father, the rev. solomon spaulding, and its supposed connection with the book called the mormon bible, i have willingly consented to make the following statement regarding it, repeating all that i remember personally of this manuscript, and all that is of importance which my mother related to me in connection with it, at the same time affirming that i am in tolerable health and vigor, and that my memory, in common with elderly people, is clearer in regard to the events of my earlier years rather than those of my maturer life. during the war of 1812 i was residing with my parents in a little town in ohio called conneaut. i was then in my sixth year. my father was in business there, and i remember his iron foundry and the men he had at work, but that he remained at home most of the time, and was reading and writing a great deal. he frequently wrote little stories, which he read to me. there were some round mounds of earth near our house which greatly interested him, and he said a tree on the top of one of them was a thousand years old. he set some of his men to work digging into one of these mounds, and i vividly remember how excited he became when he heard that they had exhumed some human bones, portions of gigantic skeletons, and various relics. he talked with my mother of these discoveries in the mound, and was writing every day as the work progressed. afterwards he read the manuscript which i had seen him writing, to the neighbors, and to the clergyman, a friend of his who came to see him. some of the names that he mentioned while reading to these people i have never forgotten. they are as fresh to me today as though i heard them yesterday. they were "mormon," "maroni," "lamenite," [18] "nephi." we removed from conneaut to pittsburg while i was still very young, but every circumstance of this removal is distinct in my memory. in that city my father had an intimate friend named patterson, and i frequently visited mr. patterson's library with him, and heard my father talk about books with him. in 1816 my father died at amity, penn., and directly after his death my mother and myself went to visit at the residence of my mother's brother, william h. sabine, at onondaga valley, onondaga co., n. y. mr. sabine was a lawyer of distinction and wealth, and greatly respected. we carried all our personal effects with us, and one of these was an old trunk, in which my mother had placed all my father's writings which had been preserved. i perfectly remember the appearance of this trunk, and of looking at its contents. there were sermons and other papers, and i saw a manuscript about an inch thick, closely written, tied with some of the stories my father had written for me, one of which he called "the frogs of wyndham." on the outside of this manuscript were written the words, "manuscript found." i did not read it, but looked through it, and had it in my hands many times, and saw the names i had heard at conneaut, when my father read it to his friends. i was about eleven years of age at this time. after we had been at my uncle's for some time my mother left me there and went to her father's house at pomfret, conn., but did not take her furniture nor the old trunk of manuscripts with her. in 1820 she married mr. davison, of hartwicks, a village near cooperstown, n. y., and sent for the things she had left at onondaga valley, and i remember that the old trunk with its contents, reached her in safety. in 1828 i was married to dr. a. mckinstry, of monson, hampden co., mass., and went there to reside. very soon after my mother joined me there, and was with me most of the time until her death, in 1844. we heard, not long after she came to live with me--i do not remember just how long--something of mormonism, and the report that it had been taken from my father's "manuscript found;" and then came to us direct an account of the mormon meeting at conneaut, ohio, and that, on one occasion, when the mormon bible was read there in public, my father's brother, john spaulding, mr. lake and many other persons who were present, at once recognized its similarity to "the manuscript found," which they had heard read years before by my father in the same town. there was a great deal of talk and a great deal published at this time about mormonism all over the country. i believe it was in 1834 that a man named hurlburt came to my house at monson to see my mother, who told us that he had been sent by a committee to procure "the manuscript found," written by the rev. solomon spaulding, so as to compare it with the mormon bible. he presented a letter to my mother from my uncle, william h. sabine, of onondaga valley, in which he requested her to loan this manuscript to hurlburt, as he (my uncle) was desirous "to uproot" (as he expressed it) "this mormon fraud." hurlburt represented that he had been a convert to mormonism, but had given it up, and through "the manuscript found" wished to expose its wickedness. my mother was careful to have me with her in all the conversations she had with hurlburt, who spent a day at my house. she did not like his appearance, and mistrusted his motives; but having great respect for her brother's wishes and opinions, she reluctantly consented to his request. the old trunk, containing the desired "manuscript found," she had placed in the care of mr. jerome clark, of hartwicks, when she came to monson, intending to send for it. on the repeated promise of hurlburt to return the manuscript to us, she gave him a letter to mr. clark to open the trunk and deliver it to him. we afterwards heard that he did receive it from mr. clark at hartwicks, but from that time we have never had it in our possession, and i have no present knowledge of its existence, hurlburt never returning it or answering letters requesting him to do so. two years ago i heard he was still living in ohio, and with my consent he was asked for "the manuscript found." he made no response, although we have evidence that he received the letter containing the request. so far i have stated facts within my own knowledge. my mother mentioned many other circumstances to me in connection with this subject which are interesting, of my father's literary tastes, his fine education, and peculiar temperament. she stated to me that she had heard the manuscript alluded to read by my father, was familiar with its contents, and she deeply regretted that her husband, as she believed, had innocently been the means of furnishing matter for a religious delusion. she said that my father loaned this "manuscript found" to mr. patterson, of pittsburg, and that, when he returned it to my father, he said: "polish it up, finish it, and you will make money out of it." my mother confirmed my remembrances of my father's fondness for history, and told me of his frequent conversations regarding a theory which he had of a prehistoric race which had inhabited this continent, etc., all showing that his mind dwelt on this subject. "the manuscript found," she said, was a romance written in biblical style, and that while she heard it read she had no especial admiration for it more than for other romances he wrote and read to her. we never, either of us, ever saw, or in any way communicated with the mormons, save hurlburt, as above described; and while we had no personal knowledge that the mormon bible was taken from "the manuscript found," there were many evidences to us that it was, and that hurlburt and others at the time thought so. a convincing proof to us of this belief was that my uncle, william h. sabine, had undoubtedly read the manuscript which was in his house, and his faith that its production would show to the world that the mormon bible had been taken from it, or was the same with slight alterations. i have frequently answered questions which have been asked me by different persons regarding "the manuscript found," but until now have never made a statement at length for publication. (signed) m. s. mckenstry. sworn and subscribed to before me this 3rd day of april, a. d. 1880, at the city of washington, d. c. charles walter, notary public. the items to be noted in this affidavit are: first: that mrs. mckenstry was in her sixth year (i. e., five years old) in 1812, the year that the spaulding family left conneaut, ohio, for pennsylvania. four years later, in 1816, her father died, so that she was in her tenth year when that event took place, hence all her recollections concerning the matter were those of a child between the ages of five and nine years. when it is remembered how the half recollections of childhood blend in with, and are modified by--or half made up--of things that one hears about such days, no very great importance can be attached to the statements she makes from personal knowledge of what "manuscript found" contained. second: when about eleven years of age, when living at her uncle's in onondaga valley, new york, (to which place she had removed with her mother) she finds in an old trunk the writings of her father, and among them a manucript about an inch thick, closely written, and entitled "manuscript found." she did not read it, but had it in her hands many times, and saw the names she claims to have heard at conneaut. third: the visit of hurlburt many years later, 1834, to herself and mother then residing at monson, massachusetts, who presented a letter from her uncle, w. h. sabine, in which he requested mrs. davison (formerly wife of spaulding, it will be remembered) to loan the manuscript of spaulding's to hurlburt for the purpose of "uprooting mormonism." fourth: that mrs. davison gave an order to hurlburt on mr. jerome clark of hartwicks, new york, with whom she had left the trunk containing the manuscript. fifth: that hurlburt obtained "manuscript found" upon this order, and that mrs. davison could never afterwards obtain any information from him concerning it. the interest created by mrs. dickenson's article in scribner's, lead to her making a more ambitious effort, and in 1885 she published a book of some 275 pages under the title, "new light on mormonism," (which by the way, is a sad misnomer, since it is but a rehash of all the stale, anti-mormon stories in existence) which failed of making any great stir in the world, just as all anti-mormon books up to date, by the way, have failed. the last phase in the development of the spaulding theory is a denouement; namely, the discovery and publication of spaulding's "manucript found," which determines forever the fact that it was not the source whence the book of mormon was derived. in 1839 or 1840, a mr. l. l. rice purchased the "painesville telegraph," a newspaper, of mr. e. d. howe, the publisher of "mormonism unveiled." the transfer of the printing department, types, press, etc., was accompanied with a large collection of books and manuscripts, and undoubtedly the spaulding manuscript, which hurlburt had delivered to howe, was with the rest. some years afterwards, mr. rice closed up his business affairs in painesville and finally made his home in honolulu, sandwich islands, taking with him his books, papers, etc. in 1884 mr. james h. fairchild, president of oberlin college, ohio, visited mr. rice, and suggested that the latter look through his numerous papers for the purpose of finding among them anti-slavery documents (slavery being a subject in which mr. rice had been much interested when living in ohio) that might be of value. mr. rice accepted the suggestions and, in his search discovered a package marked in pencil on the outside "manuscript story, conneaut creek;" and on the last page of the manuscript the following inscription: the writings of solomon spaulding proved by aaron wright, oliver smith, john miller and others, the testimonies of the above gentlemen are now in my possession. d. p. hurlburt. this document proved to be the long lost romance of solomon spaulding. president fairchild gave the following account of the document and its discovery in the january number, 1885, of the "bibliotheca sacra," published at oberlin, ohio: the theory of the origin of the book of mormon in the traditional manuscript of solomon spaulding will probably have to be relinquished. that manuscript is doubtless now in the possession of mr. l. l. rice, of honolulu, hawaiian islands, formerly an anti-slavery editor in ohio, and for many years state printer at columbus. during a recent visit to honolulu, i suggested to mr. rice that he might have valuable anti-slavery documents in his possession which he would be willing to contribute to the rich collection already in the oberlin college library. in pursuance of this suggestion mr. rice began looking over his old pamphlets and papers, and at length came upon an old, worn, and faded manuscript of about one hundred and seventy-five pages, small quarto, purporting to be a history of the migrations and conflicts of the ancient indian tribes which occupied the territory now belonging to the states of new york, ohio, and kentucky. on the last page of this manuscript is a certificate and signature giving the names of several persons known to the signer, who have assured him that, to their personal knowledge, the manuscript was the writing of solomon spaulding. mr. rice has no recollection how or when this manuscript came into his possession. it was enveloped in a coarse piece of wrapping paper and endorsed in mr. rice's handwriting, "a manuscript story." there seems to be no reason to doubt that this is the long-lost story. mr. rice himself and others compared it with the book of mormon and could detect no resemblance between the two, in general or in detail. there seems to be no name or incident common to the two. the solemn style of the book of mormon, in imitation of the english scriptures, does not appear in the manuscript. the only resemblance is the fact that both profess to set forth the history of lost tribes. some other explanation of the origin of the book of mormon must be found if any explanation is required. james h. fairchild. the means now of ascertaining whether the book of mormon came from spaulding's manuscript was completed. a _verbatim et literatim_ transcript was obtained from mr. l. l. rice by president joseph f. smith, who in 1884 and 1885 was residing in the sandwich islands. this, in 1886, was published by the "deseret news" exactly according to the transcript, with all its errors of grammar and orthography, as also with all the alterations, erasures, etc., made by its author, indicated. after a careful examination of it, i think everybody will come to the same conclusion that president fairchild did: namely, that there is "no resemblance between the two, in general or in detail. there seems to be no name or incident common to the two--a fact that completely explodes the theory that spaulding's manuscript was the origin of the book of mormon. mr. rice is of the same opinion as president fairchild, though more emphatic in the expression of it. he says: i should as soon think the book of revelation was written by the author of "don quixote," as that the writer of this manuscript was the author of the book of mormon. then in a postscript to the letter from which the above is a quotation, he says: upon reflection, since writing the foregoing, i am of the opinion that no one who reads this manuscript will give credit to the story that solomon spaulding was in any wise the author of the book of mormon. it is unlikely that any one who wrote so elaborate a work as the mormon bible would spend his time in getting up so shallow a story as this, which at best is but a feeble imitation of the other. finally i am more than half convinced that this is his only writing of the sort, and that any pretense that spaulding was in any sense the author of the other is a sheer fabrication. it was easy for anybody who may have seen this, or heard anything of its contents, to get up the story that they were identical. subsequently and in another letter he said: my opinion is, from all i have seen and learned, that this is the only writing of spaulding, and there is no foundation for the statement of deming and others that spaulding made another story, more elaborate, of which several copies were written, one of which rigdon stole from a printing office in pittsburg, etc. [19] mr. rice finally deposited the original spaulding manuscript with the oberlin college, where it now lies secure for the inspection of the curious, and a standing refutation to the extravagant claims that have been made respecting the part it played in the origin of the book of mormon. let us now review the course of those who originated this spaulding theory, and foister it upon the world. it was evidently conceived by "doctor" philastus hurlburt, the enemy of the prophet joseph and of mormonism. he had heard of spaulding's writings in pennsylvania, also at conneaut, ohio, and in his hatred of mormonism determined to show some connection between the writings of spaulding and the book of mormon, in the hope of destroying faith in the divine origin of the latter. he appealed to other enemies of the prophet, and with their financial assistance started out to collect affidavits and statements that would prove his theory. hurlburt, under mrs. davison's order, as already seen, obtained spaulding's story "the manuscript found," undoubtedly the identical story which spaulding had read to his neighbors on conneaut creek. this is proved by the fact that the document which hurlburt turned over to howe [20] corresponds with every description that is given concerning the size and character of the manuscript. mrs. davison, in her conversation with jesse haven, declares that the manuscript would be "about one-third as large as the book of mormon" [21] (that is, would produce about one-third of the printed matter in that book.) mrs. mckinstry, in describing "manuscript found" which she had in her hands many times, says that the manuscript was "about one inch thick, and closely written." this agrees closely with the statement of mrs. davison on the subject. mr. howe, in his book, declares that the "manuscript found" in mrs. spaulding davison's trunk was "in spaulding's hand writing, containing about one quire of paper." [22] all witnesses who came in contact with this manuscript story declare that the title of it was "the manuscript found;" or "manuscript found." this is the statement of nearly all the witnesses on conneaut creek, whose testimony appears in howe's "mormonism," and that it contained the names of "nephi," "lehi," "mormon," "lamanites," etc., and was based on the theory that the american indians were the "lost tribes of israel." but when hurlburt returned to conneaut with this precious "manuscript found," according to howe's own statement, it was not at all what it had been represented to be. howe says of the manuscript: this is a romance purporting to have been translated from the latin found on 24 rolls of parchment in a cave on the banks of conneaut creek, but written in modern style, and giving a fabulous account of a ship's being driven upon the american coast while proceeding from rome to britain a short time previous to the christian era; this country then being inhabited by the indians. this old manuscript has been shown to several of the foregoing witnesses, [23] who recognize it as spaulding's. the foregoing accurately describes the "manuscript found," since obtained of mr. l. l. rice and published; and by both its title and its size is identified to be the manuscript read by spaulding to his neighbors. this manuscript must have been a very great disappointment to the conspirators against the book of mormon. they had staked their all on the fact of spaulding's "manuscript found" being the foundation matter of the book of mormon, but when found it proved to be so dissimilar that they could not, with any face, undertake to maintain that this manuscript was the source whence the book of mormon was derived. what must be done to meet this dilemma? that those who had gone this far in opposing the work of god would repent of their folly, and admit their defeat would be too much to expect. no; instead of doing that they resorted to the following subterfuge. i quote howe: this manuscript has been shown to several of the foregoing witnesses who recognize it as spaulding's, he having told them that he had altered his first plan of writing, by going farther back with dates, and writing in the old scripture style, in order that it might appear more ancient. they say that it bears no resemblance to the "manuscript found." [24] two things, in this statement, are extremely unfortunate for the reputation of mr. howe, and those who have been beguiled into accepting the theory of his book respecting the origin of the book of mormon: first: the fact that in none of the statements of the witnesses who heard mr. spaulding read his manuscript is there any account of his having made two drafts of his story, one which he found too modern to suit the antiquities of america, and written in modern style; and the other going farther back in time and written in the old scripture style, in order to make it appear more ancient. all this seems to have been an after thought, a subterfuge, when it was learned that "the manuscript found" did not warrant the theory that it was the foundation of the book of mormon. the things it is here claimed were said by these conneaut witnesses concerning a second spaulding manuscript on american antiquities, are not said _by_ them, but _for_ them by mr. howe. second: that mr. howe himself wickedly conceals the fact that this old roman story of spaulding's was labeled "manuscript found;" and in addition to concealing that fact declares that the witnesses say "that it bears no resemblance to the "manuscript found," when, as a matter of fact, this roman story itself was the "manuscript found." comment is unnecessary; a bare statement of the facts expose the villainy of these conspirators. [25] relative to the manner in which it is supposed the spaulding manuscript came into the hands of joseph smith, the theories differ. howe supposes that lambdin, alleged partner of patterson in the printing business at pittsburg, placed in the hands of sidney rigdon the "manuscript found," to be "embellished, altered, and added to as he might think expedient" to transform it into what is now the book of mormon. [26] when howe put forth this theory, lambdin had been dead some eight years. [27] query: did howe select this dead man as the medium through which the spaulding manuscript reached the hands of sidney rigdon, and thence to joseph smith, for the reason that the dead man could not arise to contradict it? we shall see that patterson contradicted it when that gentleman was appealed to in order to confirm his connection with sidney rigdon. the rev. john storrs, in the bogus signed statement he put forth as coming from mrs. davison, represents her as saying that rigdon became acquainted with spaulding's manuscript "and copied it," and that this was a "matter of notoriety and interest to all connected with the printing establishment." according to this "davison statement," the manuscript was returned to mr. spaulding before he left pittsburg for amity (where he died), and that the manuscript after this was "carefully preserved" by mrs. spaulding, until delivered to hurlburt, in 1834. rev. clark braden, a campbellite minister, in a protracted debate on the book of mormon in kirtland, 1884, declares that sidney rigdon stole the spaulding manuscript and that mrs. (spaulding) davison--he should have said rather the rev. john storrs, the real author of the "davison statement"--was mistaken in saying that rigdon "copied it" and returned the original to mr. spaulding. [28] mrs. mckenstry's affidavit on the subject, published in scribner's for august, 1880, says he (solomon spaulding) loaned the manuscript to mr. patterson; that he read it and returned it to its author, with the suggestion that he "polish it up and finish it," and that he might make money out of it; but when mr. patterson was appealed to for information on the subject he said he had "no recollection of any such manuscript being brought there (i. e., to his establishment in pittsburg) for publication." [29] mrs. ellen e. dickinson, grand-niece of solomon spaulding and the author of "new light on mormonism," holds that the spaulding manuscript remained safely in the hands of the family until turned over to hurlburt. at this point she thinks several things may have befallen the manuscript. one, that hurlburt "sold the manuscript to the mormons for a sum of money which he used in purchasing a farm near gibonsburg, ohio, where he now [1880] resides; and that the mormons burned the manuscript at conneaut." another, that "hurlburt sold it with a sworn agreement that it should not be given to the world until after his death." then she concludes: there are circumstances which support both theories; but the author's opinion, after a careful study of the matter, is, that hurlburt made a copy of the original manuscript, which he sold to e. d. howe, of painsville, to use in writing the book "mormonism unveiled," and sold the original to the mormons, who destroyed it. the life of hurlburt since his return from his errand of duplicity to munson shows conclusively that he wishes to hide himself from the world, and that he is burdened with a secret which he does not intend shall come to light through any act or revelation of his own. [30] * * * beyond a shadow of doubt hurlburt, after getting the genuine spaulding romance at munson, destroyed it or saw it destroyed by the mormons at conneaut, in 1834, after his being paid for his share of this transaction. [31] this theory mrs. davison maintains throughout her book with something more than a half hysterical style meant to be very sensational. thus these originators and promulgators of the spaulding theory, having started with conjecture and falsehood, go on varying, changing, and patching up their story until they are involved in innumerable inconsistencies and contradictions, which constantly makes more apparent the absurdity of this attempt to construct a counter theory for the origin of the book of mormon to that given by joseph smith. the theory, however, fails by dint of its own inconsistencies, and by the discovery and publication of the manuscript with which the theory started; and that in another way, and in addition to the fact that there is no incident, or name, or set of ideas, common to the two productions. the publication of the "manuscript found" not only demonstrates that this particular manuscript was not the foundation of the book of mormon, but it demonstrates, also, that no other writings of solomon spaulding's could possibly be the book of mormon. spaulding's manuscript, as published, makes a pamphlet of some 112 pages, of about 350 words to the page, enough matter to give a clear idea of his literary style. i am sure that no person, having any literary judgment will think it possible for the author of "manuscript found" to be the author of the book of mormon. composition in writers becomes individualized as distinctly as the looks, or appearance, or character, of separate individuals; and they can no more write in several styles than individuals can impersonate different characters. true, by special efforts this latter may be done to a limited extent by a change of tone, costume and the like, but underneath these impersonations is to be seen the real individual; and so with authors. one may sometimes affect a light, and sometimes a serious vein, in prose and poetry. he may imitate a solemn scriptural style or the diction of some greek or roman author, but underneath it all will be seen the individuality of the writer from which he cannot separate himself any more than he can separate himself from his true form, features, or character. since we have in this "manuscript found" enough of mr. spaulding's style to determine its nature, if this manuscript of his was used either as the foundation or the complete work of the book of mormon, we should be able to detect spauldingisms in it; identity of style would be apparent; but these things are entirely absent from every page of the book of mormon. mr. rice does not overstate the matter when he says: "i should as soon think the book of revelation was written by the author of "don quixote," as that the writer of this manuscript was the author of the book of mormon." and again, he is right when he says: "it is unlikely that any one who wrote so elaborate a work as the mormon bible would spend his time in getting up so shallow a story as this"--the spaulding story. another point at which the spaulding theory goes to pieces is in the utter inability of its advocates to bring together the parties to the conspiracy in which the book of mormon is supposed to have had its origin. they fail even to bring joseph smith in contact with the spaulding manuscript; they also fail to connect sidney rigdon with the manuscript; they fail to bring together joseph smith and sidney rigdon, previous to the publication of the book of mormon. in all these things, vital to the maintenance of their theory, they fail. joseph smith and sidney rigdon, until after the publication of the book of mormon, are from 200 to 300 miles apart, with no means of communication or of collaboration, which would be necessary if the spaulding theory were correct. of the necessary extent and greatness of this conspiracy, elder george reynolds justly remarks: whole families must have been engaged in it. men of all ages and various conditions in life, and living in widely separate portions of the country must have been connected with it. first, we must include in the catalogue of conspirators the whole of the smith family, then the whitmers, martin harris and oliver cowdery; further, to carry out this absurd idea, sidney rigdon and parley p. pratt must have been their active fellow-conspirators in arranging, carrying out and consummating their iniquitous fraud. to do this they must have traveled thousands of miles and spent months, perhaps years, to accomplish--what? that is the unsolved problem. was it for the purpose of duping the world? they, at any rate the great majority of them, were of all men most unlikely to be engaged in such a folly. their habits, surroundings, station in life, youth and inexperience all forbid such a thought. what could they gain, in any light that could be then presented to their minds, by palming such a deception upon the world? this is another unanswerable question. then comes the staggering fact, if the book be a falsity, that all these families, all these diverse characters, in all the trouble, perplexity, persecution and suffering through which they passed, never wavered in their testimony, never changed their statements, never "went back" on their original declarations, but continued unto death, and they have all passed away (save a very few), proclaiming that the book of mormon was a divine revelation, and that its record was true. was there ever such an exhibition in the history of the world of such continued, such unabating, such undeviating falsehood if falsehood it was? we cannot find a place in the annals of their lives where they wavered, and what makes the matter more remarkable is that it can be said of most of them, as is elsewhere said of the three witnesses, they became offended with the prophet joseph, and a number of them openly rebelled against him; but they never retracted one word with regard to the genuineness of mormon's inspired record. whether they were friends or foes to joseph, whether they regarded him as god's continued mouthpiece or as a fallen prophet, they still persisted in their statements with regard to the book and the veracity of their earlier testimonies. how can we possibly, with our knowledge of human nature, make this undeviating, unchanging, unwavering course, continuing over fifty years consistent with a deliberate, premeditated and cunningly-devised and executed fraud! [32] iii. _the sidney rigdon theory_. it will be seen, by those who have followed us through the treatise on the spaulding theory, that sidney rigdon is considered a factor in that supposed scheme. it is generally thought that it was he who supplied the religious matter of the book, and who determined the parts of the hebrew scripture that should be interwoven in its alleged historical parts. such prominence, in fact, is given to sidney rigdon in bringing forth the book of mormon that i decided to consider his connection with it under this separate heading. mr. sidney rigdon always, and most emphatically, denied the story of his connection with patterson and his printing establishment. in the january number (1836) of the "latter-day saints messenger and advocate" he denounces howe's book and those who advocated it. referring to mr. scott, mr. campbell and other professed ministers of the gospel, he said: in order to avoid investigation this brotherhood will condescend to mean, low subterfuges, to which a noble-minded man would never condescend; no, he would suffer martyrdom first. witness mr. campbell's recommendation of howe's book, while he knows, as well as every person who reads it, that it is a batch of falsehoods. later, in a letter to messrs. bartlett and sullivan, written from commerce (afterwards nauvoo), may 27, 1839, in a communication called forth by the publication of the bogus statement purporting to come from mrs. davison and published by the rev. john storrs, elder rigdon said: commerce, may 27, 1839. messrs. bartlett and sullivan:--in your paper of the 18th instant, i see a letter signed my somebody calling herself matilda davison, pretending to give the origin of mormonism, as she is pleased to call it, by relating a moonshine story about a certain solomon spaulding, a creature with the knowledge of whose earthly existence i am entirely indebted to this production; for, surely, until dr. philastus hurlburt informed me that such a being lived, at some former period, i had not the most distant knowledge of his existence; and all i know about his character is the opinion i form from what is attributed to his wife in obtruding my name upon the public in the manner in which she is said to have done, by trying to make the public believe that i had knowledge of the ignorant, and, according to her own testimony, the lying scribblings of her deceased husband; for if her testimony is to be credited, her pious husband, in his lifetime, wrote a bundle of lies for the righteous purpose of getting money. how many lies he had told for the same purpose, while he was preaching, she has not so kindly informed us; but we are at liberty to draw our own conclusions, for he that would write lies to get money, would also preach lies for the same object. this being the only information which i have, or ever had, of the said rev. solomon spaulding, i, of necessity, have but a very light opinion of him as a gentleman, a scholar, or a man of piety, for had he been either, he certainly would have taught his pious wife not to lie, nor unite herself with adulterers, liars, and the basest of mankind. it is only necessary to say, in relation to the whole story about spaulding's writings being in the hands of mr. patterson, who was in pittsburg, and who is said to have kept a printing office, and my saying that i was concerned in the said office, etc., is the most base of lies, without even a shadow of truth. there was no man by the name of patterson, during my residence at pittsburg, who had a printing office; what might have been before i lived there i know not. mr. robert patterson, i was told, had owned a printing office before i lived in that city, but had been unfortunate in business, and failed before my residence there. this mr. patterson, who was a presbyterian preacher, i had a very slight acquaintance with during my residence in pittsburg. he was then acting under an agency, in the book and stationery business, and was the owner of no property of any kind, printing office or anything else, during the time i resided in the city. [33] one can but regret the tone and coarseness of this letter of sidney rigdon's, but it cannot be denied but that it is a very emphatic contradiction of the charge that he was connected with the spaulding manuscript theory of the book of mormon's origin, and it is very natural that a man of the nervous, irritable temperament of sidney rigdon would be very much vexed at connecting him with such a theory. on the matter of sidney rigdon not being connected with the origin of the book of mormon we have also the statement of oliver cowdery, made on his return to the church at kanesville (now council bluffs), in october, 1848, a statement that was made in the presence of 2,000 saints. in the course of his remarks, oliver cowdery then said: i wrote, with my own pen, the entire book of mormon (save a few pages) as it fell from the lips of the prophet joseph smith, as he translated it by the gift and power of god, by means of the urim and thummim, or, as it is called by that book, "holy interpreters." i beheld with my eyes, and handled with my hands the gold plates from which it was transcribed. i also saw with my eyes and handled with my hands the "holy interpreters." that book is true. sidney rigdon did not write it. mr. spaulding did not write it. i wrote it myself as it fell from the lips of the prophet. [34] parley p. pratt, who, with oliver cowdery, was the first to present the book of mormon to sidney rigdon some six months after its publication, is also on record as denying the story of sidney rigdon's connection with the origin of the book of mormon. when the "davison statement" was copied from the "boston recorder" into the "new york era," elder pratt promptly denied the falsehood. the "era" published the "davison statement" on the 20th, and in its issue of the 27th elder pratt published a somewhat exhaustive treatise in which the following occurs: the piece in your paper states that "sidney rigdon was connected in the printing office of mr. patterson" (in pittsburg), and that this is a fact well known in that region, and as rigdon himself has frequently stated. here he had ample opportunity to become acquainted with mr. spaulding's manuscript (romance) and to copy it if he chose. this statement is utterly and entirely false. mr. rigdon was never connected with the said printing establishment, either directly or indirectly, and we defy the world to bring proof of any such connection. * * the statement that sidney rigdon is one of the founders of the said religious sect is also incorrect. the sect was founded in the state of new york, while mr. rigdon resided in ohio, several hundred miles distant. mr. rigdon embraced the doctrine through my instrumentality. i first presented the book of mormon to him. i stood upon the bank of the stream while he was baptized, and assisted to officiate in his ordination, and i myself was unacquainted with the system until some months after its organization, which was on the 6th of april, 1830, and i embraced it in september following. again, in 1840, in a work entitled "late persecutions of the church of jesus christ of later-day saints," referring to the persecutions in missouri, in the course of which he also gave an account of the rise and progress of the doctrine of the church, elder pratt says, relative to this spaulding story: there is one story, however, which i will notice, because some religious journals have given some credit to it. it is the story of solomon spaulding writing a romance of the ancient inhabitants of america which is said to be converted by mr. sidney rigdon into the book of mormon. this is another base fabrication got up by the devil and his servants to deceive the world. mr. sidney rigdon never saw the book of mormon until it had been published more than six months; it was then presented to him by the author of this history. [35] from another source there is also an emphatic denial of sidney rigdon's connection with the coming forth of the book of mormon. this is the statement of mr. rigdon's son, john w. rigdon. this gentleman wrote a somewhat extended biography of his father, sidney rigdon, which he placed in its manuscript form in the church historian's office, at salt lake city, where it is now on file. mr. john w. rigdon's account of his father's connection with the book of mormon agrees with the statement of elder pratt; and then, near the close of his narrative, he relates his own experience in connection with mormonism, and his attempt to learn the truth from his father respecting the latter's early connection with the book of mormon. john w. rigdon tells of his own visit to utah, in 1863, where he spent the winter among the mormon people. he was not favorably impressed with their religious life, and came to the conclusion that the book of mormon itself was a fraud. he determined in his own heart that if ever he returned home and found his father, sidney rigdon, alive, he would try and find out what he knew of the origin of the book of mormon. "although," he adds, "he had never told but one story about it, and that was that parley p. pratt and oliver cowdery presented him with a bound volume of that book in the year 1830, while he (sidney rigdon) was preaching campbellism at mentor, ohio." what john w. rigdon claims to have seen in utah, however, together with the fact that sidney rigdon had been charged with writing the book of mormon, made him suspicious; and he remarks: i concluded i would make an investigation for my own satisfaction and find out, if i could, if he had all these years been deceiving his family and the world, by telling that which was not true, and i was in earnest about it. if sidney rigdon, my father, had thrown his life away by telling a falsehood and bringing sorrow and disgrace upon his family, i wanted to know it and was determined to find out the facts, no matter what the consequences might be. i reached home in the fall of 1865, found my father in good health and (he) was very much pleased to see me. as he had not heard anything from me for some time, he was afraid that i had been killed by the indians. shortly after i had arrived home, i went to my father's room; he was there and alone, and now was the time for me to commence my inquiries in regard to the origin of the book of mormon, and as to the truth of the mormon religion. i told him what i had seen at salt lake city, and i said to him that what i had seen at salt lake had not impressed me very favorably toward the mormon church, "and as to the origin of the book of mormon i had some doubts." "you have been charged with writing that book and giving it to joseph smith to introduce to the world. you have always told me one story; that you never saw the book until it was presented to you by parley p. pratt and oliver cowdery; and all you ever knew of the origin of that book was what they told you and what joseph smith and the witnesses who claimed to have seen the plates had told you. is this true? if so, all right; if it is not, you owe it to me and to your family to tell it. you are an old man and you will soon pass away, and i wish to know if joseph smith, in your intimacy with him for fourteen years, has not said something to you that led you to believe he obtained that book in some other way than what he had told you. give me all you know about it, that i may know the truth." my father, after i had finished saying what i have repeated above, looked at me a moment, raised his hand above his head and slowly said, with tears glistening in his eyes: "my son, i can swear before high heaven that what i have told you about the origin of that book is true. your mother and sister, mrs. athalia robinson, were present when that book was handed to me in mentor, ohio, and all i ever knew about the origin of that book was what parley p. pratt, oliver cowdery, joseph smith and the witnesses who claimed they saw the plates have told me, and in all of my intimacy with joseph smith he never told me but the one story, and that was that he found it engraved upon gold plates in a hill near palmyra, new york, and that an angel had appeared to him and directed him where to find it; and i have never, to you or to any one else, told but the one story, and that i now repeat to you." i believed him, and now believe he told me the truth. he also said to me after that that mormonism was true; that joseph smith was a prophet, and this world would find it out some day. [36] in addition to these solemn denials of sidney rigdon's connection with this spaulding theory, we have another means of testing whether or not sidney rigdon was the author of the book of mormon. that test is the one already referred to when considering the difference of style between spaulding's manuscript story, and the book of mormon. we have enough of sidney rigdon's writings before us to determine his literary style; namely, in the historian's office we have in manuscript his description of the land of zion, jackson county, which he was commanded of the lord to write. we have a number of his communications published in the "evening and morning star," and also the "messenger and advocate." in these two publications also there are thirteen articles on the subject of the "millennium" from his pen, and after careful comparison of his style with that of the book of mormon, i do not hesitate to say that sidney rigdon, not only never did, but never could have written the book of mormon. there are no phrases or conceptions in the book of mormon that are sidney rigdon's. there is nothing in common between his style and that of the book of mormon. there can be no doubt about it; sidney rigdon as the author of the book of mormon is impossible. iv. _the "joachim" fragment of the spaulding-rigdon theory_. it was reserved for william linn, author of the "story of the mormons," [37] a pretentious work of nearly 650 pages, to go "a far way" for an additional item which, in the full pride of an author who has made a new discovery, he adds to the spaulding-rigdon theory of the book of mormon's origin. this new item i have called the "joachim fragment of the spaulding-rigdon theory." mr. linn, with evident pride, makes this mention of it in the preface of his book: "the probable service of joachim's 'everlasting gospel,' as suggesting the story of the revelation of the plates, has been hitherto overlooked." [38] in the body of his work he thus sets forth his idea of the part played by the "everlasting gospel," sometimes called by other writers, "the eternal gospel," and in the thirteenth century, when it was supposed to be in circulation among the franciscan order of monks, it is spoken of as "the book of joachim." that the idea of the revelation (i. e., of the existence of the book of mormon) as described by smith in his autobiography was not original is shown by the fact that a similar divine message, engraved on plates, was announced to have been received from an angel nearly six hundred years before the alleged visit of an angel to smith. these original plates were described as a copper, and the recipient was a monk named cyril, from whom their contents passed into the possession of the abbot joachim, whose "everlasting gospel," founded thereon, was offered to the church as supplanting the new testament, just as the new testament had supplanted the old, and caused so serious a schism that pope alexander iv took the severest measures against it. [39] this description of the origin of joachim's "everlasting gospel" rests upon the respectable authority of draper, in his "intellectual development of europe." [40] linn's argument is to the effect that this origin of the "everlasting gospel" suggested the origin of the book of mormon because of the resemblance between the celestial announcement of both, and also because that both, according to his idea of them, were declared to have the same purport--each was to be "a forerunner of the end of the world." he also urges the frequent use of the phrase, "everlasting gospel," in the discourses of the early elders of the church as evidence that there was some connection between these two things, the book of mormon and "the book of joachim." he further holds that sidney rigdon, in the course of his ecclesiastical reading would come in contact with the story of joachim's "everlasting gospel;" that it would be just such a story as would be attractive to one of sidney rigdon's temperament. linn throughout his work assumes a connection and collaboration between joseph smith and sidney rigdon, and claims that the latter suggested the story of the "book of joachim," as the ground-work of joseph smith's account of the origin of the book of mormon. our author thinks that rigdon may even have found sufficient matter in relation to joachim's "everlasting gospel," in mosheim's "ecclesiastical history," to suggest the account he induced joseph smith to give of the origin of the book of mormon, and makes the following quotation from mosheim in proof of his contention: about the commencement of this [the thirteenth] century there were handed about in italy several pretended prophecies of the famous joachim, abbot of sora, in calabria, whom the multitude revered as a person divinely inspired, and equal to the most illustrious prophets of ancient times. the greatest part of these predictions were contained in a certain book entitled, "the everlasting gospel," and which was also commonly called the book of joachim. this joachim, whether a real or fictitious person we shall not pretend to determine, among many other future events, foretold the destruction of the church of rome, whose corruptions he censured with the greatest severity, and the promulgation of a new and more perfect gospel in the age of the holy ghost, by the set of poor and austere ministers, whom god was to raise up and employ for that purpose it is to be observed of this passage, as indeed of all that is said by mosheim upon the subject, that there is no account here of an angel revealing the existence of the book of joachim to cyril, or to any one else, which is the chief item of resemblance between joseph smith's story of the origin of the book of mormon and the alleged origin of "the everlasting gospel," as related by draper and linn. indeed, in the closing lines of the very paragraph from mosheim which linn quotes as being the possible source of sidney rigdon's knowledge of the "book of joachim," it is stated that the franciscans who accepted joachim's book maintained that saint francis, the founder of their order, had "spoken to mankind the true gospel, and that he was the angel whom saint john saw flying in the midst of heaven;" which is quite a different account of this matter than that given by draper. whether or not sidney rigdon had access to the same source of information as draper had, is, of course, not known; but certainly draper did not obtain the account of the angel appearing to cyril from mosheim. as a matter of fact, there is much confusion and uncertainty among authorities respecting the origin of this "everlasting gospel," and some question whether such a book was ever put forth by joachim. the work used at the time it was current in the thirteenth century was very often confounded with an introduction to the so-called "everlasting gospel," written, as draper says, by john of parma; and as others say by gerhard, a franciscan friar. the celebrated dr. augustus neander, in his "general history of the christian religion and church," holds to this same theory. he says: a great sensation was now created by a commentary on the "eternal gospel," which after the middle of the thirteenth century the franciscan gerhard, who, by his zeal for joachim's doctrines, involved himself in many persecutions and incurred an eighteen years' imprisonment, published under the title of "introduction to the eternal gospel." many vague notions were entertained about the "eternal gospel" of the franciscans, arising from superficial views, or a superficial understanding of joachim's writings, and the offspring of mere rumor of the heresy-hunting spirit. men spoke of the "eternal gospel" as of a book composed under this title, and circulated among the franciscans. occasionally, also, this "eternal gospel" was confounded perhaps with the above-mentioned "introduction." in reality, there was no book existing under this title of the "eternal gospel;" but all that is said about it relates simply to the writings of joachim. * * * the whole matter of this work also seems to have consisted in an explanation of the fundamental ideas of the abbot joachim, and in the application of them to the genuine franciscan order. [41] this exhibits much confusion and uncertainty concerning the story of joachim and his book. of course, it may be argued that this story of the book of joachim, as told by draper and repeated by linn, would furnish equally well the suggestion of the origin of the book of mormon, whether it was the statement of an historical fact or only the wild invention of a fanatical franciscan, but it would be incumbent upon those who make such an argument to prove that sidney rigdon had knowledge of such a story. another suggestion may be argued that would tend to break down the probability of the origin of the "everlasting gospel" suggesting the origin of the book of mormon; and that is: had sidney rigdon or any one else taken the story of the revelation of the book of joachim to cyril and from it invented the account of the coming forth of the book of mormon, he would very likely have taken other ideas attributed to this very worthy but over-zealous and weak-minded man of the thirteenth century. as, for example, linn himself declares that the "everlasting gospel was offered to the church as supplanting the new testament, just as the new testament had supplanted the old," etc., a theory that would very likely have caught the fancy of such a man as linn conceives rigdon to have been. yet mormonism is as far removed from any such conception as this, as the east is from the west; for mormonism gives full force to the present authority of both the old and new testaments as containing the word of god, and the book of mormon nowhere supplants these existing scriptures. neander presents a more elaborate view of some of the theories of this same joachim, and represents him as teaching the following: the times of the old testament belong especially to god the father; in it, god revealed himself as the almighty, by signs and wonders; next, followed the times of the new testament, in which god, as the word, revealed himself in his wisdom, where the striving after a comprehensible knowledge of mysteries predominates; the last times belong to the holy spirit, when the first of love in contemplation will predominate. as the letter of the old testament answers to god the father, the letter of the new testament more especially to the son, so the spiritual understanding, which proceeds from both, answers to the holy spirit. as all things were created by the father through the son; so in the holy spirit, as love, all were to find their completion. to the working of the father--power, fear, faith, more especially correspond; to the working of the son--humility, truth, and wisdom; to the working of the holy spirit--love, joy, and freedom. [42] in like manner he takes up the apostles peter, james, and john as in a way representing in the earth, respectively, the three periods in the process of the development of the church. i insist that if sidney rigdon had become acquainted with that story of the "everlasting gospel," as it is told by draper, he would unquestionably also have come to the knowledge of these theories of joachim's; and if sidney rigdon was the kind of character that linn represents him to be, he would unquestionably have taken up some of these vagaries and exploited them, either in the book of mormon or in the subsequent development of the church and its system of doctrine. it is scarcely necessary to say that none of these ideas of the thirteenth century man is to be found in mormonism, nor are any other of joachim's ideas found in the latter-day dispensation of the gospel. the mere matter of using the phrase, "everlasting gospel," by the early elders of the church--and for matter of that by the present ministry of the church--in their discourses and books, scarcely rises to dignity of a coincidence, since we have the phrase suggested in the remarkable prophecy on the restoration of the gospel in the revelations of st. john, [43] without referring to any circumstance of the thirteenth century and the obscure literature concerning the book of joachim. this whole theory of the suggested origin of the book of mormon from the story of the book of joachim, however ingenious it may be regarded, breaks down as the spaulding-rigdon theory does, under the absolute inability of all these speculators to show any connection, or collaboration, between joseph smith and sidney rigdon previous to the publication of the book of mormon. their inventions fail; their speculations amount to nothing. it is impossible to show any contact between joseph smith and sidney rigdon before the book of mormon was published, therefore, whatever opportunity sidney rigdon may have had to become acquainted with the story of joachim's "everlasting gospel," that knowledge could play no part whatever in the coming forth of the book of mormon. v. _woodbridge riley's theory of the origin of the book of mormon_. this theory may be said, in a way, to be a reversion to that of alexander campbell's; that is, a return to the theory that joseph smith was the "author" of the book of mormon. mr. riley's book, of 446 pages, is a well written thesis on the "founder of mormonism." it was published by dodd, mead & company, 1902. it is a psychological study of joseph smith the prophet. the purpose of the work is set forth in the author's preface, as follows: the aim of this work is to examine joseph smith's character and achievements from the standpoint of recent psychology. sectarians and phrenologists, spiritualists and mesmerists have variously interpreted his more or less abnormal performances--it now remains for the psychologist to have a try at them. the work also has an introductory preface by professor george trumbull ladd, of yale university, in which mr. riley's essay is very highly praised. indeed the work was offered to the philosophical faculty of yale university as a thesis for the degree of doctor of philosophy, and before this the matter of the essay had been utilized in 1898 for a master of arts thesis, under the title of "metaphysics of mormonism," so that from these circumstances we may venture the remark that mr. riley's book is of highly scientific character, at least in its literary structure, and has already attracted some considerable notice in the world. to the latter-day saints it will be interesting, and of value at least in this, that they may accept it as one of many manifestations that the other theories accounting for the origin of the book of mormon are regarded as inadequate, if not exploded, since the learned find it necessary to set forth now a new theory, both for the origin of the book of mormon, and the life work of the prophet joseph. mr. riley's conclusions, after patient consideration of what he regards as the elements entering into the composition of the book of mormon, are thus stated: in spite of a continuous stream of conjectural literature, it is as yet impossible to pick out any special document as an original source of the book of mormon. in particular the commonly-accepted spaulding theory is insoluble from external evidence and disproved by internal evidence. joseph smith's "record of the indians" is a product indigenous to the new york "wilderness," and the authentic work of its "author and proprietor." outwardly, it reflects the local color of palmyra and manchester, inwardly, its complexity of thought is a replica of smith's muddled brain. this monument of misplaced energy was possible to the impressionable youth constituted and circumstanced as he was. [44] as for the process by which the book was produced, our author conceives it thus: it was in western new york that the son of an obscure farmer gazed in his magic crystal, automatically wrote "a transcription of gold plates," dictated the book of mormon, and after strange signs and wonders, started his communistic sect. [45] our author makes an extended pathological study of the prophet's ancestry, and arrives at the conclusion that their mental peculiarities and defects, culminate in epilepsy in joseph smith the prophet. so that we may say, roughly speaking, that mr. riley's explanation of the origin of the book of mormon, and mormonism, is that it has its source in an epileptic, whose-hallucinations are honestly mistaken for inspired visions, and who possesses partly conscious and partly unconscious hypnotic power over others. and this theory is presented seriously to one of the first institutions of learning in america as a rational explanation of "mormonism!" unfortunately for mr. riley's theory, however, another writer, an authority in his chosen field of investigation, a writer of text books for higher institutions of learning on this very subject, has spoken with marked emphasis not only with reference to epilepsy in general and the milder forms of its manifestation under the head of paranoia, but has spoken of it with special reference to joseph smith, and distinctly separates him from such class of persons. following are passages from mr. dana's works upon the subject: a certain rather small per centage of epileptics become either demented or insane. true epilepsy is not compatible with extraordinary intellectual endowments. caesar, napoleon, peter the great and other geniuses may have had some symptomatic fits, but not idispathic [primary] epilepsy. [46] again: paranoia is a chronic psychosis characterized by the development gradually and soon after maturity of systematized delusion, without other serious disturbances of the mind and without much tendency to dementia. * * * with some the systematized idea takes a religious turn, and the patient thinks he has some divine mission, or has received some inspiration from god; or the idea may take a devotional turn and the patient become an acetic. it is not, however, to be assumed that all promoters of new religious and novel social ideas are paranoics. many of these are simply the natural developments of ignorance and a somewhat emotional and unbalanced temperament. the characteristics of the paranoic is that his work is ineffective, his influence brief and trivial, his ideas really too absurd and impractical for even ignorant men to receive. _i do not class successful prophets and organizers like joseph smith, or great apostles of social reforms like rousseau as paranoics_. insane minds are not creative, but are weak and lack persistence in purpose or power of execution. [47] it is not possible in this writing to enter into an extended consideration of this theory. neither indeed is it necessary. one consideration alone is sufficient to overthrow these fanciful speculations of mr. riley. "hitherto," says renan in his life of christ, "it has never been given to aberration of mind to produce a serious effect upon the progress of humanity." [48] as stated by dana, the work of the paranoic is ineffective, his influence brief and trivial, his ideas impractical and absurd. i believe that doctrine. the dreams and hallucinations of the epileptic end in mere dreams and hallucinations; they never crystallize into great systems of philosophy or into rational religious institutions. they never result in great organizations capable of perpetuating that philosophy and that religion in the world. no matter how nearly genius may be allied to madness, it must remain genius and not degenerate to madness if it exercises any permanent influence over the minds of men, such as mormonism has done over a large body of people, and resulted in permanent institutions. there is much glamor of sophistry, which may be taken by some for profound reason and argument, in mr. riley's book, but one word answers this so called philosophical accounting for our prophet: the work accomplished by him, the institutions he founded, destroy the whole fabric of premises and argument on which this theory is based. great as was the prophet joseph smith--and he was great; to him more than to any other man of modern times was it given to look deep into the things that are; to comprehend the heavens, and the laws that obtain there; to understand the earth, its history, and its mission. he looked into the deep things of god, and out of the rich treasure of divine knowledge there, he brought forth things both new and old for the instruction of our race, the like of which, in some respects, had not been known in previous dispensations. but great as joseph smith was, rising up and towering far above him is the work that he accomplished through divine guidance; that work is infinitely greater than the prophet, greater than all the prophets connected with it. its consistency, its permanency, its institutions, contradict the hallucination theory advanced to account for its origin. [49] this theory of mr. riley's may be said to now occupy the attention of men, but as the theories of campbell, the spaulding theory, and the rigdon theory of origin have one by one been discarded as untenable, and inadequate for the purposes for which they were invoked, so, too, will this epilepsy and hallucination theory of mr. riley's be discarded, since it will fail to give an adequate accounting for the book of mormon, which, so long as the truth respecting it is unbelieved, will remain to the world an enigma, a veritable literary sphinx, challenging the inquiry and speculations of the learned. but to those who in simple faith will accept it for what it is, a revelation from god, it will minister spiritual consolation, and by its plainness and truth draw men into closer communion with god. footnotes 1. "limits of religious thought," mansel, preface. 2. doctrine and covenants, sec. 35. 3. mr. campbell's criticism of the book of mormon was published in the "millennial harbinger," vol. ii, pp. 86-96, february, 1831. 4. the same phrase appears in the testimony of the eight witnesses, as published in the first edition of the book of mormon, and the preface published in the first edition, but omitted in all other editions, is signed "the author." 5. see announcement of copyright privileges in first edition of the book of mormon 1830. it is also copied into the history of the church, vol. i, pp. 58, 59. 6. yet, in a work as late as 1902, on the subject of mormonism, published by dodd, mead & co., great importance is attached to this "author and proprietor" phrase, and indeed much of the force of the author's argument is based upon it. see "founder of mormonism" i, woodbridge riley, chapter iv. 7. see vol. ii., chapter ix. 8. see vol. ii., chapter vii. 9. see "latter-day saints messenger and advocate," vol. ii, p. 242, where mr. campbell is represented as recommending howe's "mormonism unveiled," which first set forth and was mainly devoted to the spaulding theory of the origin of the book of mormon. 10. mormonism unveiled, (howe), pp. 278-287. 11. see church history, vol. i., chapter xxv; vol. ii., chapter iv. 12. by some, it is claimed that mrs. davison's statement was put forth in the "boston recorder" as an affidavit, but i have never seen it in the form of an affidavit. all versions of it that have fallen into my hands are merely in the form of a signed statement. 13. see thompson's "evidences," pp. 176-7. 14. times and seasons, vol. i., p. 47. 15. see preface to "new light on mormonism." 16. see "mormonism unveiled," pp. 278-280. 17. when this fact was brought to light in the early controversy over the subject, it was claimed by messrs. austin--storrs--clark, who were responsible for this forgery, that "woman" in the text was a typographical error and should be "mormon." see clark's gleanings "by the way." 18. the orthography is the affidavit's. 19. see letters of mr. rice to mr. joseph smith, president of the "reorganized church," "history of the church of jesus christ," [reorganized] vol. iv., pp. 471-473. 20. this is confirmed by a letter written by hurlburt himself, in 1881, at the request of mrs. ellen e. dickenson, as follows: gibsonburg, ohio, january 10, 1881. to all whom it may concern: in the year eighteen hundred and thirty-four (1834) i went from geauga co., ohio, to munson, hampden co., mass., where i found mrs. davison, late widow of the rev. solomon spaulding, late of conneaut, ashtabula co., ohio. of her i obtained a manuscript, supposing it to be the manuscript of the romance written by the said solomon spaulding, called "the manuscript found," which was reported to be the foundation of the "book of mormon." i did not examine the manuscript until i got home, when, upon examination, i found it to contain nothing of the kind, but being a manuscript upon an entirely different subject. this manuscript i left with e. d. howe, of painsville, geauga co., ohio, now lake co., ohio., with the understanding that when he had examined it he should return it to the widow. said howe says the manuscript was destroyed by fire, and further the deponent saith not. (signed) d. p. hurlburt. 21. "new light on mormonism," p. 245. 22. howe's "mormonism," p. 288. 23. he refers to the witnesses living at conneaut creek, the substance of whose testimony is previously quoted in his book, pp. 357-8. 24. howe's "mormonism," p. 288, (first edition, 1834). 25. howe's "mormonism," pp. 289, 290. "this manuscript received by hurlburt and by him given to howe is the only spaulding manuscript written by spaulding, making any reference to the antiquities of america. it is the simon-pure and only "manuscript found." against this it is urged by our opponents that "no such title is discoverable anywhere upon or in the body of the manuscript in the oberlin library. (american historical magazine, sept. 1906, p. 386). and yet with strange inconsistency the writer himself a few pages further on admits--"it is even possible that this first manuscript [meaning the one now at oberlin], may at sometime have been labeled "manuscript found." but what is better than any "label" on the manuscript inside or outside; better than any admission of our opponent, is the fact that this manuscript is the one mr. spaulding feigned to have found, and that he pretended to translate into english. it is the "found" manuscript, and the only one that spaulding pretended or feigned to have found. it is the one that mrs. mckenstry says she had in her hands "many times" at sabine's after 1816; and that "on the outside of this manuscript were written the words, "manuscript found." (american historical magazine, march, 1909, pp. 190, 191.) 26. howe's "mormonism," pp. 289-290. 27. ibid p. 289. lambdin died 1826. 28. "braden and kelly debate," p. 44. 29. howe's "mormonism," p. 289. 30. "new light on mormonism," p. 62. 31. ibid p. 71. 32. myth of the "manuscript found" (1883), pp. 35, 36. see also an exhaustive treatise on the "origin of the book of mormon", in the "american historical magazine," published in new york by the american historical society, during the years 1906-7; 1908-9. the articles in support of the spaulding theory are by mr. theodore schroeder; and the answer to these papers are by the author of this work, who hopes to publish the discussion in his second volume on the "defense of the faith and the saints," now in course of preparation. 33. "boston journal." see also smucker's "history of the mormons," where the letter is given in full, pp. 45-8. 34. new witnesses, vol. ii., pp. 250, 251. 35. "late persecutions," etc., introduction, p. xi, xii. 36. "church history," vol. i., p. 122, 123. 37. published by mcmillan co., 1902. 38. "the story of the mormons," preface, p. vi. 39. "story of the mormons," chapter ix, p. 74. 40. vol. ii, chapter iii. 41. neander's "general history of the christian religion and church," vol. iv, pp. 618-20. 42. neander's "general history of the christian religion and church," vol. iv, p. 227. 43. revelations xiv: 6,7. 44. "the founder of mormonism," p. 172. 45. ibid, p. 11. 46. "nervous diseases, text book on" (third edition), p. 408. 47. "text book of nervous diseases and psychiatry" (sixth edition), pp. 649-50. 48. "life of christ," p. 105. 49. during the october conference of the church of jesus christ of latter-day saints, held in salt lake city, october, 1903, this writer then made some remarks in criticism of mr. riley's book, at the close of which remarks president joseph f. smith said: "i have been delighted with the most excellent discourse that we have listened to; but i desire to say that it is a wonderful revelation to the latter-day saints, and especially to those who were familiar with the prophet joseph smith, to learn in these latter days that he was an epileptic! i will simply remark, god be praised, that there are so many still living who knew the prophet joseph well, and who are in a position to bear testimony to the truth that no such condition ever existed in the man." see also "defense of the faith and the saints." pp. 42-61. chapter xlvi. objections to the book of mormon (continued). i. _errors of style and grammar_. one of the chief objections to the book of mormon from the first has been the uniformity of its literary style, and the defects in its language--errors in grammar, new york yankee localisms, and the use of modern words--unwarranted, it is claimed, in the translation of an ancient record. alexander campbell, in his attack upon the book of mormon, 1831, on this subject, said: the book proposes to be written at intervals and by different persons during the long period of 1020 years, and yet for uniformity of style there never was a book more evidently written by one set of fingers, nor more certainly conceived in one cranium since the first book appeared in human language, than this same book. if i could swear to any man's voice, face, or person, assuming different names, i could swear that this book was written by one man. and as joseph smith is a very ignorant man and is called the "author," on the title page, i cannot doubt for a single moment but that he is sole "author and proprietor" of it. he then proceeds to point out the same idioms of speech in the preface to the first edition--the prophet's own composition, of course--in the testimony of the witnesses, and in various parts of the book of mormon proving, as he claims, unity of style and identity of authorship for the various books that make up the volume. he points out a large number of errors in grammar, also, a number of supposed anachronisms, modernism, etc., giving the pages where the defects occur. indeed, so ample was mr. campbell's criticism on this point, that he has furnished the materials for this argument against the book of mormon which has been repeated by nearly all subsequent writers. howe, for instance, takes up the refrain in this manner: the style of the book of mormon is _sui generis_, and whoever peruses it will not have doubt but that the whole was framed and written by the same individual hand. [1] then follows quotations which he regards as justifying the conclusion. professor j. b. turner of illinois college, jacksonville, illinois, in his "mormonism in all ages" follows in the same strain and uses like illustrations. [2] so also john hyde in his "mormonism." he perhaps is more elaborate in his criticism on this point than any other anti-mormon writer excepting campbell. [3] samuel m. smucker, also criticises in the same kind. [4] so also rev. m. t. lamb devotes a chapter to the same kind of criticism. [5] linn, adopts the same argument, and with some manifestations of glee, quite unbecoming in a sober historian who professes to write at least a serious history of mormonism; but who, while he points to these defects in grammatical construction, etc., he nowhere considers in any spirit of fairness the evidences that tend to support the truth of the book of mormon. [6] the things to be considered in these objections, are: first: does the uniformity of style exist: do the errors in grammar exist; are there modernisms and localisms in the book, and more especially in the first edition, since it was with this edition that this criticism began? these questions must be answered in the affirmative. the existence of uniformity of style, errors in grammar, modernisms and localisms cannot be denied, as all know who have investigated the matter. a comparison of current editions with the first edition will disclose the fact that many of the most flagrant verbal and grammatical errors have been corrected, besides many unimportant changes, such as "which" and "that," to "who" and "whom," and vice verse, to conform to modern usage; [7] and many more such corrections, without changing the slightest shade of statement or thought, could still be made to advantage. many of these changes, perhaps most of them, were effected under the supervision of the prophet joseph himself. in the preface to the second edition published in kirtland, 1837, the following occurs: individuals acquainted with book printing are aware of the numerous typographical errors which always occur in manuscript editions. it is only necessary to say, that the whole has been carefully re-examined and compared with the original manuscript by elder joseph smith, jr., the translator of the book of mormon, assisted by the present printer, brother cowdery, who formerly wrote the greatest portion of the same as dictated by brother smith. in the third edition published at nauvoo, 1840, this occurs on the title page: "_carefully revised by the translator_." of course the fact that the book of mormon was published in a country town, on a hand press, and by persons unfamiliar with book making, and the proofs read by oliver cowdery, who was entirely without experience in such work, will account for many errors verbal and grammatical. the further fact that the employees at the printing establishment where the book was published, where unfriendly to it, and were more anxious to make it appear ridiculous than to turn out a good job, may account for other errors that appear in the first edition. but after due allowance is made for all these conditions, the errors are too numerous, and of such a constitutional nature, that they cannot be explained away by these unfavorable conditions under which the work was published. besides, examination of the fragment of the original manuscript, now (1909) in possession of president joseph f. smith, discloses the fact that many of the verbal errors in grammar are in the manuscript, written as the prophet dictated it. second: how are these errors in language to be accounted for? how is it that errors in grammar are found in a work said to be translated by the "gift and power of god, through the medium of the urim and thummim?" are these errors in language to be assigned to the urim and thummim, or to god? is it true, as stated by professor turner, that such is the description of the manner in which the book of mormon was translated, that all accounts "agree in making the lord responsible not only for the thought, but also for the language of the book, from the necessity of the case, for they [those who have described the manner of translation] all claim that the words passed before smith's eyes while looking through the pellucid stones?" [8] must we remember, as the professor admonishes us to "remember," that according to smith's story "the lord is responsible not only for the thought, but also for the language of this new translation? the words of the translation being read off through the stone spectacles?" [9] for one, i refuse to accept this statement of the case. i do not believe that the lord is responsible for any defect of language that occurs in the book of mormon, or any other revelation. on the contrary, i stand with moroni here: "and now, if there be faults [i.e. in the nephite record], they are the mistakes of men." [10] also with mormon: "if there be faults, they be the faults of a man." [11] if the lord should speak directly to man without any intermediary whatsoever, it is reasonable to conclude that his language would be perfect in whatever tongue he spoke. if, however, he elected an intermediary through whom to communicate his message to the world, the language in which that message would be couched might, or might not, be perfect, according as the intermediary was learned or unlearned in the language through which the lord communicated the revelation. third: can these verbal errors, and errors in grammar, these modernisms and localisms arise from equivalent defects in the original nephite records? that is to say, can these errors have been transferred from the ancient nephite language into our english idioms? i know how unreasonable such a proposition as that will seem to readers in any way familiar with translations. i speak of it, however, because there are those friendly to the book of mormon who contend that such is the case. those who take this view believe that because the prophet used urim and thummim in the translation of the nephite record, therefore, the process of translation was a word for word bringing over from the nephite language into the english; that the instrument did the translating rather than the prophet, the latter merely looking into urim and thummim as one may look into a mirror and tell what he sees there reflected; and that, therefore, the translation was really an absolutely "verbatim et literatim" translation of the record. they further believe that since the instrument was of divine appointing it could make no mistakes, and therefore if errors in the translation into english occur it is because these errors were in the nephite language as recorded by mormon. as already remarked, to those at all acquainted with translation, this will be recognized as impossible. they know that such a thing as an absolute literal translation, or word for word bringing over from one language into another is out of the question; that for the most part such a literal translation would be meaningless, i give as examples the following from the latin: 1. "_aversum hostem-videre_"--original. "turned away--foe--to see"--word for word. "to see a foe in flight"--translation. 2. "_non satis commode_"--original. "not--enough--conveniently"--word for word. "not very conveniently"--translation. 3. "_ad eas se applicant_"--original. "to--these--themselves--attach"--word for word. "they lean up against these"--translation. 4. "_impii est virtutem parvi estimare_"--original. "of an impious man--it is--virtue little--to value" word for word. "it is the mark of an impious man to think little of virtue"--translation. 5. "_christiani est quam plurimis prodesse_"--original. "of a christian--it is--as very many--to do good" word for word. "it is the duty of a christian to do good to as many as possible"--translation. fourth: granting, as preforce we must, that there are verbal and grammatical errors, together with modernisms and localisms, in the english translation of the nephite record; that the thought is expressed not only in english idioms, but also, at times, in western new york localisms; that the whole body of phraseology is of the time and place where the work of translation was done; and all the errors are such as would be made by one circumstanced as joseph smith was as to knowledge of the english language; and that these local idioms and errors in grammar were not found in equivalent terms in the nephite language and brought over into english by a process of word for word bring over--granting all these things, is there any way by which this criticism, based upon the faulty english of the translation, may be effectually met, and the truth still maintained that the translation of the book of mormon was made by a man inspired of god, and aided by an instrument of divine appointment? i firmly believe that all these requirements can be met; that, as a matter of fact, the defects in english in the book of mormon constitute no real difficulty; that the difficulties, so far as they exist, are of our own creation (i speak of those who accept the book of mormon as a divine record); that our trouble arises through having accepted too literally the necessarily second-hand accounting, given by martin harris and david whitmer, of the manner in which the translation was done. because it has been said that the prophet saw the nephite characters in the urim and thummim; that the translation would appear in english under these characters; that the prophet would read the translation to the scribe and that both characters and translation would remain in urim and thummim until written--because of this description of the manner of translation, our opponents have insisted--and we by our silence have conceded to some extent--that joseph smith had nothing to do with the translation except to see what the instrument revealed and parrot-like repeat it; therefore it has been concluded by our opponents that the translation must be attributed entirely to the urim and thummim; and as it is unreasonable to think that god, or a divine instrument provided by him for the purpose of translating unknown languages--that is, that god directly or indirectly could be charged with these errors in english--they have argued that the translation was not inspired; that god had nothing to do with it; that joseph smith's pretentions were blasphemous, and the book of mormon untrue. to this contention of our opponents we have either made no reply, being quite generally of the opinion that there was little or no force in the argument (a mistake in my judgment), or else have lamely and vainly argued that the errors were in the original nephite records, and were brought over bodily into the translation, which is an absurdity. the foundation for the answer to this objection and the argument by which it is sustained was laid in vol. i, chapter vii of this work, where it is argued that the translation of the book of mormon was not merely a mechanical process in which the instrument urim and thummim did all and the prophet nothing, except to give out to the scribe the translation said to have appeared in the divine instrument. the lord's description of the manner of translating, by means of urim and thummim, is cited there in proof that the translation was not mechanical; that on the contrary it required deep thought, the employment, in fact, of all the mental and spiritual powers of the translator; that it was necessary for him to be in an exalted state of mind to get the meaning of the nephite characters at all. the thought, however, and the ideas he obtained by concentrated mental effort, under the inspiration of god; but the language in which the translation was thought out was in such words and forms of expression as joseph smith could use; and this mental translation in language was doubtless reflected in the urim and thummim, where it remained until written by the scribe. and now, as the prophet joseph was uneducated at the time of translating the nephite record, the language of his translation was in the faulty english of one circumstanced as he was, and was of the period and place when and where the translation took place. this i regard as a complete answer to all the objections that can be urged upon the score of the book of mormon's faulty english, and it is the only answer that can be successfully made to it. such faults as exist are the faults of men, not of god. such is the answer to this class of objections wherever made against the scriptures, for this sort of objection is not confined to the book of mormon. it has been urged with well nigh equal force against the bible. in fact, there are not wanting those who claim that human speech, oral or written, is inadequate to convey a revelation from god. [12] "the human language," says one of these, "whether in speech or in print, cannot be the vehicle of the word of god. the word of god exists in something else. did the book called the bible excel in purity of ideas and expression all the books now extant in the world, i would not take it for my rule of faith, as being the word of god, because the possibility would nevertheless exist of my being imposed upon." [13] again, the same author says: human language, more especially as there is not an universal language, is incapable of being used as an universal means of unchangeable and uniform information, and therefore it is not the means that god useth in manifesting himself universally to man. it is only in the creation that all our ideas and conceptions of a word of god can unite. the creation speaketh an universal language, independently of human speech or human language, multiplied and various as they be. it is an ever-existing original, which every man can read. [14] this writer may be objected to on account of the ribald nature of his criticism of the bible, but nevertheless, in the foregoing paragraph he represents the views of a very large class of people--a class that i fear is increasing rather than diminishing in numbers. this author attacks the book of isaiah in the following fashion: whoever will take the trouble of reading the book ascribed to isaiah will find it one of the most wild and disorderly compositions ever put together; it has neither beginning, middle, nor end; and, except a short historical part, and a few sketches of history in two or three of the first chapters, is one continued, incoherent, bombastical rant, full of extravagant metaphor without application, and destitute of meaning; a school-boy would scarcely have been excusable for writing such stuff; it is (at least in translation) that kind of composition and false taste that is properly called prose run mad. [15] referring to the entire volume of hebrew scripture our author says: for my own part, my belief in the perfection of the deity will not permit me to believe that a book so manifestly obscure, disorderly, and contradictory can be his work. i can write a better book myself! [16] other authors of the same school, and in like spirit attack the hebrew scriptures. what is the reply to such attacks? fortunately, on this point, i have at hand the views recently set forth of a very learned man, and one of high character, the reverend joseph armitage robinson, d. d., dean of westminister and chaplain to king edward vii of england. in a recent lecture delivered in westminster abby on the subject, "how the bible was written," he says: the message of the old testament was not written by the divine hand, nor dictated by an outward compulsion; it was planted in the hearts of men, and made to grow in a fruitful soil. and then they were required to express it in their own language, after their natural methods, and in accordance with the stage of knowledge which their time had reached. their human faculties were purified and quickened by the divine spirit; but they spoke to their time in the language of their time; they spoke a spiritual message, accommodated to the experience of their age, a message of faith in god, and of righteousness as demanded by a righteous god. [17] so, also, lyman abbot, in a series of lectures on "the bible as literature:" neither in ancient nor in modern theology is there a simpler, a more comprehensive statement of the origin and character of the bible than in the single sentence with which the second epistle of peter describes it: "holy men of god spake, moved by the holy ghost." * * * according to this definition the bible is written by good men, and it is written by good men under the inspiration or on-breathing of the spirit of god. * * * * these men are not amanuenses who write by dictation; they embody in their writings their own experience, their own thought, their own life. thus, we should expect to find in the bible the personal equation of the writers strongly marked. we should expect, as the sunshine developes each seed after its kind, so the shining of god on the human soul would develop each germinant soul after its kind * * * we see not men writing as clerks write, embodying only the work of a dictator; we find in each one the stream, the current, the color of his own personality. we shall expect, also, to find all these men writing as paul says he wrote: "we know in part, and we prophesy in part," and "we see in a glass darkly." [18] views similar to those were entertained by the late henry drummond, the author of "natural law in the spiritual world." referring to the writers of the hebrew scripture he said: these men when they spoke were not typewriters. they were authors. they were not pens. they were men; and their individuality comes out in every page they wrote. sometimes they write a better style than they do at other times. sometimes their minds are clearer and their arguments more condensed and consecutive and logical. [19] look at some of the envolved theological statements in the new testament, and contrast them with the absolutely pellucid utterances of the same author written on a different occasion, when he was in a different mood. those men were not mere pens, i repeat; they were authors, and it is not the book that is inspired, so much as the men. god inspired men to make an inspired book. * * * just as a scientific man in communication with nature reads its secrets, drinks in its spirit, and writes it down, so a man who walks with god catches the mind of god and gets revelations from god and writes them down; religion is not the result of this, but the cause of it. [20] jenyns in his treatise on the "internal evidences of the christian religion" says: others there are who allow that a revelation from god may be both necessary and credible; but allege that the scriptures, that is, the books of the old and new testament, cannot be that revelation--because in them are to be found errors and inconsistencies, fabulous stories, false facts, and false philosophy; which can never be derived from the fountain of all wisdom and truth. to this i reply that i readily acknowledge that the scriptures are not revelations from god, but the history of them [i.e., the history of the revelations]. the revelation itself is derived from god; but the history of it is the production of men, and therefore the truth of it is not in the least affected by their fallibility, but depends on the internal evidence of its own supernatural excellence. if in these books such a religion as has been here described actually exists, no seeming or even real defects to be found in them can disprove the divine origin of this revelation, or invalidate my argument. * * * if any one could show that these books were never written by their pretended authors, but were posterior impositions on illiterate and credulous ages--all these wonderful discoveries would prove no more than this, that god, for reasons to us unknown, had thought proper to permit a revelation by him communicated to mankind, to be mixed with their ignorance, and corrupted by their frauds from its earliest infancy, in the same manner in which he has visibly permitted it to be mixed and corrupted from that period to the present hour. if in these books a religion superior to all human imagination actually exists, it is of no consequence to the proof of its divine origin, by what means it was there introduced, or with what human errors and imperfections it is blended. a diamond, though found in a bed of mud, is still a diamond, nor can the dirt which surrounds it depreciate its value or destroy its lustre. the point of jenyns' argument is, that both in doctrine and ethics the new testament is so far superior, so far surpasses in sublimity of idea and beauty of moral precept, all that is known amongst men outside of the new testament, and is so far removed from the uninspired utterances of men that he claims the conclusion to be irresistible that the christian scriptures derive their origin immediately from god; that the knowledge which they teach is divine, no matter what faults may be charged to the expression of this knowledge. from this view point he becomes almost reckless in the admission of errors and defects in the writers of the new testament. he has been much criticized, in fact, by the professional christian ministry--for he was a layman as to his relation with the church, a member of the british parliament--for the admission of errors in the new testament in the passage i have quoted above, but i think unjustly so. what is needed, both as to the new testament scriptures and the nephite scriptures, is a thoroughgoing recognition of the fact that the truth is of more consequence than the form in which it is expressed. the wheat is of more importance than the chaff in which it grows, and which holds it until the thrashing and the winnowing. the question is not so much is all the mine-ledge gold, but is there gold in the ledge. [21] the inspiration of god falls upon a prophet as a white ray of light may fall upon a prism, which separates the white ray of which it is composed--blue, orange, red, green, etc. the clearness of these several rays and the sharpness with which they are defined will depend upon the purity, and perhaps the position, of the prism through which the white ray passes. so with the white ray of god's inspiration falling upon men. it receives different colorings or expressions through them according to their personal characteristics. while it is true that the inspiration of god may be so overwhelming in its force at times that the prophet may well nigh lose his individuality, and become merely the mouth-piece of god, the organ through which the divine speaks, yet the personality of the prophet is not usually so overwhelmed; hence each prophet preserves even under the inspiration of god his agency and his personal idiosyncrasies. thus isaiah, ezekiel, daniel, amos, nephi, mormon, moroni, all preserve their individuality in conception of ideas and in the expression of them, though inspired by the same spirit. so also joseph smith imparted certain characteristics to his translation of the nephite record, notwithstanding the use of urim and thummim and the inspiration of the lord that rested upon him. just in what manner the urim and thummim was of assistance to him may be beyond human power to at present explain, but of this we may be certain, it was by no means the principal factor in the work; its place must forever be regarded as secondary; it was an aid to the prophet, not he an aid to it; wonderful as it may be as a divine instrument it could not be so marvelous as the mind of man, especially as the mind of this man, joseph smith, this seer, by way of pre-eminence; it is joseph the "seer" who translated the book of mormon aided by urim and thummim. this his statement: "through the medium of the urim and thummim i translated the record by the gift and power of god." [22] mark these words--"_i_ translated the record,"--not the urim and thummim. of course the prophet recognizes in this, as he did in all his prophetic work and his seership work, his obligation to the inspiration of god, and surely i do not wish to detract from the inspiration of god as a factor in his work. i merely desire to emphasize here that it was the prophet under the inspiration of god that did the work, and that the divine instrument, urim and thummim, however wonderful, was merely an aid to the prophet, as "glasses" may be an aid to the dim-sighted. but notwithstanding this aid provided by man's ingenuity, it is the eye after all that does the seeing, though this contrivance called "spectacles" helps the vision, and makes it more perfect. so, analogously, but in some way unknown to us, the urim and thummim aided the prophet in his work of translation. the defense of written revelation then against the existence of human elements in it--evident limitations in the knowledge of prophets concerning things other than the immediate matters on which they are inspired of god; unequal expression of ideas, falling sometimes from the sublime to the commonplace; lack of clearness and directness in expression, circumlocution; [23] grammatical blunders; tautology; sometimes long suspension of thought (a frequent fault of both old and new testament writers), and some thought never completed at all--all these and many other faults of mere construction,--disarrangement of the mere garments of thought--are to be attributed to the weaknesses of men and their limitations in knowledge, rather than to any fault in the inspiration supplied of god. it is the body that is defective, not the soul; the expression that is defective, not the inspired truth struggling for utterance through the faulty diction of prophets, ancient or modern--"if there be faults, they are the faults of men; therefore, condemn not the things of god because of the faults of men," will yet come to be regarded as a golden text in defense of written revelation. ii. _objections based upon the existence of passages in the book of mormon which follow king james' translation of the bible verbatim_. it is objected to the book of mormon that there are found in it whole chapters, besides many minor quotations, from king james' english translation of the bible. since these chapters and passages in some cases follow the "authorized english version" verbatim, and closely resemble it in others; and as it is well known that in translating from one language into another almost infinite variety of expression is possible, the question arises, how is it that joseph smith in translating from the nephite plates by divine assistance follows so closely an independent translation made in the ordinary way, by dint of scholarship and patient labor, and by diligent comparison of former translations. [24] this king james' translation was made by scholars of the sixteenth century. it is well known that no two translations of the same matter from one language to another, by different scholars, would ever be alike, hence these passages from the hebrew scriptures found in the book of mormon, so closely resembling and in places following word for word the language of the king james' translation, constitute a difficulty, and what is regarded by some as an insurmountable objection to the claims of the book of mormon. nearly all the anti-mormon writers raise this objection, though perhaps john hyde, [25] 1857, makes the most of it. following him the rev. m. t. lamb, [26] 1887, and last, but not least, linn, [27] 1902. this objection was most carefully and intelligently stated recently (october 22, 1903), by mr. h. chamberlain, of spencer, iowa, u. s. a., in a letter of inquiry on the subject to president joseph f. smith, of salt lake city, in the course of which he said: i find that christ in quoting to the people on this side of the water, the third and fourth chapters of malachi, quotes, according to the book of mormon, in the identical text of king james' version, not missing a word. i find chapters of isaiah quoted practically in the same way. i find that in many instances, in his talks with the people, and to his disciples here, he used the identical language of king james' version, not omitting the words supplied by the translators. now, i know that no two parties will take the same manuscript and make translations of a matter contained therein, and the language of the two translators be alike; indeed, the language employed by the two parties will widely differ. these translations are from different manuscripts, and from different languages, and still it appears in the book of mormon as king james' translation. i can conceive of no other way in which such a coincidence could have occurred, within the range of human experience, except where one writing is copied from another, and then it takes the utmost care to get them exactly alike, word for word, and letter for letter as this is. * * * now, what i want to know is, how do you as a church account for these things appearing in the book of mormon in the identical language of king james' version, when we know his version is faulty, and the same translators could not have made it twice alike themselves? did joseph copy it from the bible, or did the lord adopt this identical language in revealing it to joseph? [28] this communication was referred to the writer by president smith for an answer, which was written, and from which i quote: "the difficulty which you point out of course has been recognized by believers in the book of mormon, but i do not know that i can say that the church as yet has settled upon any explanation which could be regarded as an authoritative view on the subject. each one has been left to settle the matter upon the lines which seem most reasonable to him. as a matter of fact, though our opponents have frequently called attention to the difficulty in question, it has not occasioned any particular anxiety in the minds of our own people. accepting the overwhelming evidences that exist for the truth of the book of mormon, we have regarded that difficulty, with some others, as of minor importance, which would in time be satisfactorily settled. still, i realize the reasonableness of the objection that may be urged against the book of mormon from the point of view from which you present the subject, and realize that it constitutes a real difficulty; and one, too, in which we have no word from the prophet joseph smith, or those who were immediately associated with him in bringing forth the nephite record, to aid us in a solution of the matter. we are left, therefore, very largely to conjecture, based on the facts in the case, which facts are most tersely put in your esteemed communication, viz: "first. it is a fact that a number of passages in the book of mormon, verses and whole chapters, run closely parallel in matter and phraseology with passages in isaiah, malachi, and some parts of the new testament. "second. it is a fact that no two persons will make translations of the same matter from one language into another, and the language of the two translations be alike. "third. it is a fact that the translations of the words of isaiah, of malachi, and the words of the savior, in the book of mormon, are generally supposed to be independent translations from different manuscripts or records and from different languages. "then, of course, comes your question: how can the strange fact be accounted for, viz., that the translations in the book of mormon corresponding to isaiah, malachi and the words of the savior, are in the language of king james' translation? "of course, you will remember that according to the book of mormon, the nephite colony carried with them to america so much of the old testament as was in existence at the time of their departure from jerusalem (600 years b. c.). the prophecy of malachi, chapters 3 and 4 quoted in the book of mormon was supplied by the savior. the nephites engraved portions of these scriptures in their records, and this both in the hebrew, and what the nephites called the reformed--i.e., altered--egyptian. i simply mention this in passing, that you may remember afresh how these passages came to be in the nephite record, and that you may remember that the nephites had the jewish scriptures in much the same form as they were to be found in judea, 600 b. c. when the savior came to the western world and appeared to the nephites, he had the same message to present to them that he had presented in palestine; the same ordinances of the gospel to establish, a similar church organization to found, and the same ethical principles to teach. the manner of the savior's teaching would doubtless lead him to present these great truths in the same forms of expression he had used in teaching the jews, so that in substance what he had taught as his doctrines in judea he would repeat in america. this is mentioned also, by the way, that it may appear reasonable to you that in a general manner the savior must have taught the people in the western hemisphere substantially the same things that he taught the people in palestine. with this remembered, i think we find a solution of the difficulty you present in the following way: when joseph smith saw that the nephite record was quoting the prophecies of isaiah, of malachi, or the words of the savior, he took the english bible and compared these passages as far as they paralled each other, and finding that in substance, they were alike, he adopted our english translation; and hence, we have the sameness to which you refer. "it should be understood also, in this connection, that while joseph smith obtained the facts and ideas from the nephite characters through the inspiration of god, he was left to express those facts and ideas, in the main, in such language as he could command; and when he found that parts of the nephite record closely parallel passages in the bible, and being conscious that the language of our english bible was superior to his own, he adopted it, except for those differences indicated in the nephite original which here and there made the book of mormon version of passages superior in sense and clearness. of course, i recognize the fact that this is but a conjecture; but i believe it to be a reasonable one; and indeed the only one which satisfactorily disposes of the difficulty you point out. "there exists, however, another difficulty; and that is, while the foreging explanation may account for the sameness in phraseology between these book of mormon passages and king james' translation, there remains to be accounted for the differences that exist between these book of mormon passages and those which parallel them in king james' translation. i am led to believe that you have been so absorbed, perhaps, in tracing out the sameness in the expression that you have failed to note the differences to which i allude, for you make the claim of strict identity between the book of mormon and king james' translation too strong when you say that there is used the "identical language of king james' [29] version, not even omitting the words supplied by the translators." throughout the parallel passages, there are here and there differences (with the single exception, perhaps, in the chapters from malachi, and even in these is a slight difference), and a close comparison of these differences will show that in the matter of supplied words by king james' translators, there are very frequent changes, and in all the changes that appear, the book of mormon passages are far superior in sense and clearness. i quote you a few passages in illustration: book of mormon. bible. thou hast multiplied the nation thou hast multiplied the nation and increased the joy; _and not_ increased the joy: they joy before thee according they joy before thee according to the joy in harvest, and to the joy in harvest, and as men rejoice when they divide as men rejoice when they divide the spoils!--ii. nephi xxix: 3. the spoil!--isaiah ix: 3. here you will find the book of mormon passage more in harmony with the facts in the case. how inconsistent the passage is in isaiah, "thou has multiplied the nation and not increased the joy!" and yet that statement is followed by this one--"they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil!" but in the book of mormon it is perfectly consistent, for there it says "thou hast multiplied the nation, _and increased the joy_." the following passages also indicate the superiority of the book of mormon version: book of mormon. bible. and when they shall say unto and when they shall say unto you, seek unto them that you, seek unto them that have familiar spirits, and unto have familiar spirits, and unto wizards that peep and mutter; wizards that peep and mutter; should not a people seek unto should not a people seek unto their god, for the living to their god? for the living to hear from the the dead.--isaiah viii: 19. dead?--ii. nephi xvii: 19. as an illustration of my statement that book of mormon version of passages is sometimes markedly different from our common english version in the matter of supplied words, i quote you the following passages. the supplied words in the bible text are written in _italics_. book of mormon. bible. say unto the righteous say unto the righteous that that it is well with them; for _it shall be_ well _with him_: for they shall eat the fruit of their they shall eat the fruit of their doings. doings. woe unto the wicked! for woe unto the wicked! _it shall they shall perish; for the reward be_ well _with him_: for the reward of their hands shall be upon of his hands shall be them.--ii. nephi xxiii: 10, 11. given him.--isaiah iii: 10, 11. if you will carefully compare the passages in the book of mormon, and some of the chapters in matthew, say the 12th chapter of iii. nephi, with matthew v; the 13th chapter of iii. nephi with matthew 6th chapter; the 14th chapter of iii. nephi, with matthew 7th chapter, you will also find throughout that there are differences between the two, as much so as between the catholic bible (generally called the douay bible) and king james' translation, which, of course, are independent translations by different scholars. i give the following passages by way of illustration: king james' bible. book of mormon. douay bible. matt. ch. v: verse 3. iii. nephi ch. xii: matt. ch. v: verse 3. verse 3. blessed are the yea, blessed are blessed are the poor in spirit: for the poor in spirit poor in spirit; for theirs is the kingdom who come unto me [30] theirs is the kingdom of heaven. for theirs is the of heaven. kingdom of heaven. king james' bible. book of mormon. douay bible. verse 4. verse 4. verse 5. [31] blessed are they and again, blessed blessed are they that mourn: for they are they that mourn, that mourn: for shall be comforted. for they shall be they shall be comforted. comforted. verse 6. verse 6. verse 6. blessed are they and blessed are all blessed are they which do hunger and they who do hunger that hunger and thirst after and thirst after thirst after justice: righteousness: for righteousness, for for they shall have they shall be filled. they shall be filled their fill. with the holy ghost. [32] verse 7. verse 7. verse 7. blessed are the and blessed are blessed are the merciful for they the merciful, for merciful for they shall obtain mercy. they shall obtain shall obtain mercy. mercy. verse 10. verse 10. verse 10. blessed are they and blessed are blessed are they which are persecuted all they who are that suffer persecution for righteousness persecuted for my for justice's sake: for theirs is name's sake, for sake: for theirs is the kingdom of theirs is the the kingdom of heaven. kingdom of heaven. heaven. king james' bible. book of mormon. douay bible. verse 12. verse 12. verse 12. rejoice, and be for ye shall have be glad and rejoice, exceeding glad: for great joy and be for your reward great is your reward exceeding glad, for is very great in heaven: for so great shall be your in heaven; for so persecuted they the reward in heaven, they persecuted the prophets which were for so persecuted prophets that were before you. they the prophets before you. who were before you. chapter vi: verse 25. chapter xiii: verse 25. chapter vi: verse 25. therefore i say and now it came therefore i say unto you, take no to pass that when unto you, be not solicitous thought for your jesus had spoken for your life, what ye shall these words, he life, what you shall eat, or what ye shall looked upon the eat nor for your drink; nor yet for twelve whom he had body what you shall your body, what ye chosen, and said unto put on. is not the shall put on. is them, [33] remember life more than the not the life more the words which meat: and the body than meat, and the i have spoken. for more than raiment? body than raiment? behold, ye are they whom i have chosen to minister unto unto this people. therefore i say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. is not the life more than meat, and the body than raiment? king james' bible. book of mormon. douay bible. verse 26. verse 26. verse 26. behold the fowls behold the fowls behold the birds of the air: for they of the air, for they of the air, for they sow not, neither do sow not, neither do neither sow nor do they reap, nor gather they reap, nor gather they reap, nor gather in barns; yet your into barns; yet into barns; and heavenly father your heavenly father your heavenly father feedeth them. are feedeth them. are feedeth them. ye not much better ye not much better are not you of than they? than they? much more value than they? king james' bible. book of mormon. douay bible. verse 27. verse 27. verse 27. which of you by which of you by which of you by taking thought can taking thought can taking thought can add one cubit unto add one cubit unto add to his stature his stature? his stature? one cubit? verses 28, 29. verses 28, 29. verses 28, 29. and why take ye and why take ye and for raiment thought for raiment? thought for raiment? why are you solicitous consider the lilies consider the lilies consider the of the field, how of the field, how lilies of the field, they grow; they they grow; they toil how they grow; they toil not, neither do not, neither do they labor not, neither they spin: and yet spin; and yet i say do they spin. but i i say unto you, that unto you, that even say unto you, that even solomon in all solomon, in all his not even solomon, his glory was not glory was not arrayed in all his glory, was arrayed like one of like one of arrayed as one of these. these. these. verse 30. verse 30. verse 30. wherefore, if god wherefore, if god and if the grass so clothe the grass so clothe the grass of the field, which is of the field, which of the field, which today, and tomorrow today is, and tomorrow today is, and tomorrow is cast into the is cast into the is cast into the oven, god doth so oven, _shall he_ not oven, even so will clothe: how much much more _clothe_ he clothe you, if you more you, o ye of you, o ye of little are not of little little faith? faith? faith? king james' bible. book of mormon. douay bible. verses 31, 32, 33. verses 31, 32, 33. verses 31, 32, 33. therefore take no therefore, take no be not solicitous thought, saying thought, saying therefore, saying: what shall we eat? what shall we eat? what shall we eat: or, what shall we or, what shall we or what shall we drink? or wherewith drink, or wherewith drink, or wherewith shall we be shall we be clothed? shall we be clothed? clothed? for after for your heavenly for after all these all these things do father knoweth that things do the heathens the gentiles seek: ye have need of all seek. for your for your heavenly these things. but father knoweth that father knoweth that seek ye first the you have need of all ye have need of all kingdom of god and these things. seek these things. but his righteousness, ye therefore first the seek ye first the and all these things kingdom of god, kingdom of god and shall be added unto and his justice: and his righteousness, you. all these things shall and all these things be added unto you. shall be added unto you. verse 34. verse 34. verse 34. take therefore no take therefore no be not therefore thought for the thought for the solicitous for tomorrow. morrow: for the morrow, for the for the morrow morrow shall take morrow shall take will be solicitous thought for the thought for the for itself; sufficient things of itself. things of itself. for the day is sufficient unto the sufficient is the day the evil thereof. day is the evil unto the evil thereof. thereof. [34] but how are these differences to be accounted for? they unquestionably arise from the fact that the prophet compared the king james' translation with the parallel passages in the nephite records, and when he found the sense of the passage of the nephite plates [35] superior to that in the english version he made such changes as would give the superior sense and clearness. this view is sustained by the fact of uniform superiority of the book of mormon version wherever such differences occur. it is also a significant fact that these changes occur quite generally in the case of supplied words of the english translators, and which in order to indicate that they are supplied words, are printed in italics. * * * * * i fancy to all this, however, another inquiry will arise in your mind and that is since joseph smith translated the book of mormon by means of the urim and thummim, why is it that he did not give throughout a translation direct from the nephite plates, instead of following our english bible, where it paralleled passages on the plates, since translation by means of the urim and thummim must have been so simple and so easy? it is at this particular point where, in my opinion, a very great mistake is made, both by our own people, and our friends in the world. that is, translation by the urim and thummim is not so simple and easy a thing as it might at first glance appear. many have supposed that the prophet joseph had merely to look into the urim and thummim, and there see, without any thought or effort on his part, both the nephite characters and the translation in english. in other words, the instrument did everything and the prophet nothing, except merely to look in the urim and thummim as one might look into a mirror, and then give out what he saw there. such a view of the work of the urim and thummim i believe to be altogether incorrect. i think it caused the prophet the exercise of all his intellectual and spiritual forces to obtain the translation; that it was an exhausting work, one that taxed even his great powers to their uttermost limit; and hence, when he could ease himself of those labors by adopting a reasonably good translation already existing, i think he was justified in doing so." such was the answer made to mr. chamberlain's inquiries, and as the reader will doubtless be interested to know how this answer was received by this unprejudiced gentleman, i quote the following from his letter in response to the explanation. [36] of course, i realize that if the book of mormon was not just what it purported to be, the whole fabric [of mormonism] must fall to the ground, so far as being an inspired religion, and would then only be worth what good one could get out of it as the best organization or controlled religion on earth. * * * upon studying the book of mormon, i, of course, found these portions of king james' version of our bible, and judging it by the applied law of human experience, as we lawyers learn to judge everything, i could account for it in on other way, than that joseph smith copied it therefrom, and i am free to say that your reasons for his so doing are not only probable, but the only solution that can be given. * * * i believe and think that your suggestion is the only theory upon which it is possible to advocate its divine character. it seems to me that god, so far as i know, has never supplied man with what he already possessed, and joseph smith already had language with which to express his ideas, and all that was required in addition from god was, that he furnish him with the thought, and then let him express it in his own language. i never could for a moment believe that god is interested in placing his approval on king james' translators' style of translating, nor upon the composition of the english language therein adopted. i do not see wherein your theory detracts in any manner from the value of the book of mormon, as an inspired work acknowledged by god as authentic, nor makes more impracticable the manner of its introduction. ii. _miscellaneous objections based on literary style and language_. the theory established that the language of the translation of the book of mormon is joseph smith's, and that at least for extended quotations from isaiah and the new testament writers he turned to the common english version of the bible and adopted it, the answer to all objections based upon errors in literary style and grammar, and the finding of many passages from the hebrew prophets and new testament writers transcribed from king james' translation--is obvious: (1) the language is joseph smith's; the errors in style and grammar are due to his very limited education, for which the lack of educational opportunities alone is responsible. (2) to relieve himself somewhat of the mental strain in the work of translation when he came to matter transcribed from the hebrew prophets into the nephite record, or to instructions of the messiah that paralled his teachings to the people of judea--of which there already existed a reasonably good english translation--the prophet adopted that translation. [37] the ideas underlying this explanation once adopted, it is equally easy to meet the objections to the book of mormon based on the existence of modern words and phraseology found in it; of provincialisms of the time and place in which the translation was wrought; of phrases and words from modern poets and religious exhorters. these words and phrases made up the vocabulary of joseph smith; and his mode of expressing his thought is that of the period and place in which he lived; and hence the ideas obtained from the nephite plates he couched in those modern words, phrases and modes of expression familiar to him. sometimes, however, more is claimed for the existence of these modern words, phrases and alleged quotations from modern poets than is warranted. [38] for example: campbell, hyde, lamb, linn, and many others, sarcastically remark that the words of shakespeare are quoted in a passage in the book of mormon accredited to lehi, 2200 years before shakespeare was born! linn puts it in this form: shakespeare is proved a plagiarist by comparing his words with those of the second nephi, who, speaking twenty-two hundred years before shakespeare was born, said, "hear the words of a trembling parent, whose limbs you must soon lay down in the cold and silent grave, from whence no traveler can return." [39] the theory already advanced as an explanation of the existence of modern words and phraseology in joseph smith's translation of the nephite record is adequate as an explanation of such instances of modernisms as this. [40] through school books extant, or through listening to itinerant preachers, the prophet might have become acquainted with such phraseology as this alleged quotation from shakespeare, and employed it where it would express some nephite idea or thought found in the nephite record. still, this alleged quotation from the british poet, at least, is susceptible of another explanation. in the book of job i find two passages either of which, and surely both of them combined, would furnish the complete thought, and for that matter largely, the phraseology to both lehi and shakespeare. i quote job's language, and afterwards that of lehi's and shakespeare's, that the reader may compare them: 1. _job_, "let me alone that i may take comfort a little before i go whence i shall not return, even to the land of darkness and the shadow of death." [41] "when a few years are come, then i shall go the way whence i shall not return." [42] 2. _lehi_, "hear the words of a parent whose limbs you must soon lay down in the cold and silent grave, from whence no traveler can return." 3. _shakespeare_, "that undiscovered country from whose bourne no traveler returns." it will be observed that the passage from the book of mormon follows job more closely than it does shakespeare, both in thought and diction; and this for the reason, doubtless, that lehi had been impressed with job's idea [43] of going to a land whence he would not return; and joseph smith being familiar with job, and very likely not familiar with shakespeare, when he came to lehi's thought he expressed it nearly in job's phraseology; and undoubtedly shakespeare paraphrased his now celebrated passage from job. it is also objected that many of the prophecies of the book of mormon respecting the earth-career of messiah, especially the prophecies found in first nephi, are given sometimes in the language of accomplished fact. [44] "lehi," says campbell, "was a greater prophet than any of the jewish prophets, and uttered all the events of the christian era and developed the records of matthew, luke, and john 600 years before john the baptist was born." he follows the general statement with a number of passages illustrative of it. this circumstance of writing prophecy in the language of accomplished fact, however, ought not to appeal to orthodox christians as a very serious objection to the prophecies in the book of mormon, since they have on their hands the fifty third chapter of isaiah to account for. this chapter by a consensus of opinion of orthodox christian scholarship is regarded as a wonderful prophecy, outlining the earth life, character and redemptive mission of the christ; and for the most part this prophecy is given in the language of accomplished fact. i quote part of the chapter conceded to refer to the christ: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. he is despised and rejected of men; a man of sorrows, and acquainted with grief, and we hid as it were our faces from him; he was despised, and we esteemed him not. surely he hath borne our griefs and carried our sorrows; yet we did esteem him stricken, smitten of god, and afflicted. but he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. all we like sheep have gone astray; we have turned every one to his own way; and the lord hath laid on him the iniquity of us all. he was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. he was taken from prison and from judgment; and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. and he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. (isaiah, liii: 2-10.) surely after this it is not worth while for orthodox christians to be objecting to prophecies in the book of mormon on the ground that they are written in the language of accomplished fact. so far from this peculiarity of isaiah's having brought him into disrepute as a prophet, it seems to have added to his glory, because so writing his prophecy, it is claimed, has given a vividness to his predictions, an exactness that made the messianic prophecies all the more valuable. "the prophecies regarding the messiah's birth, passion, glory, rejection by the jews, and acceptance by the gentiles are so exact as to have earned him the name of the 'gospel prophet.' "--(oxford bible helps--isaiah). it should be remembered, too, in this connection, that the book of isaiah's prophecies carried by the colony of lehi into the western hemisphere with them became a powerful influence among the nephite writers. his book is quoted from more extensively than any other book of the jewish scriptures possessed by the nephites; and that because of the plainness with which isaiah spoke of the coming and mission of messiah. the first nephi, commenting upon isaiah and the esteem in which he held his writing, said: and now i, nephi, write more of the words of isaiah, for my soul delighteth in his words. for i will liken [apply] his words unto my people, and i will send them forth unto all my children, for he verily saw my redeemer, even as i have seen him. and my brother jacob also has seen him as i have seen him, wherefore i will send their words forth unto my children, to prove unto them that my words are true. small wonder then if a prophet held in such large esteem, as was isaiah, and so extensively quoted, influenced prophetic nephite literature, and led to the habit of writing prophecies referring to the christ in the language of accomplished fact. the rev. m. t. lamb, in his "golden bible" makes practically the same charges as mr. campbell, saying, in addition that many of the quotations from the jewish scriptures found in the book of mormon, are written "in the exact language of the new testament." it is sufficient to say to this objection that joseph smith having a full knowledge of the facts of the christian story, as related in the new testament, clothed the ideas caught from the nephite record in new testament phraseology; and it has been suggested that he may have done so in places in stronger terms than a rigidly strict translation might have warranted. [45] it is not necessary to go into detail in considering this objection, [46] or of objections of similar nature, for the reason that this whole class of objections is met completely by the theory suggested in these pages concerning the translation of the book of mormon. iii. _the difficulty of passages from isaiah being quoted by nephite writers, that modern bible criticism (higher criticism) holds were not written until the time of the babylonian captivity--586-538 b. c., and not written by isaiah at all_. it is held that isaiah's historical period--the period of his ministry--runs through the reign of four kings of judah--uzziah, jotham, ahaz and hezekiah. some extend his ministry over into the reign of manasseh, by whose edict, it is said, he was sawn asunder. in any event isaiah would be a very aged man at the close of the reign of hezekiah, 698 b. c.; and he would have been between eighty and ninety at the accession of manesseh. so that it is safe to say that life ended soon after the close of hezekiah's reign. now if it be true that the latter part of the book of isaiah, from chapter forty to chapter sixty-six, inclusive, was not written until and during the babylonian captivity, 586-538 b. c.--as assumed by modern criticism--then of course the prophet isaiah did not write that part of the book which bears his name as author. again: if it be true that these chapters 40-66 were not written until and during the babylonian captivity, then lehi could not have taken that part of the book of isaiah with him into the wilderness and subsequently brought it with him to america, where his son nephi copied passages and whole chapters into the record he engraved upon plates called the plates of nephi, [47] since lehi left jerusalem 600 years b. c. the difficulty presented by the higher criticism is obvious, viz: if joseph smith is representing the first nephi as transcribing into his nephite records passages and whole chapters purporting to have been written by isaiah, when as a matter of fact those chapters were not written until a hundred and twenty-five or a hundred and fifty years after isaiah's death; and not until fifty years after lehi's colony had departed from jerusalem, then joseph smith is representing nephi as doing that which is impossible, and throws the whole book of mormon under suspicion of being fraudulent. this, therefore, becomes a very interesting as well as a very important objection; and many among the higher critics will say a fatal one. here it can only be treated in outline; it is undoubtedly worthy of exhaustive analysis. the book of isaiah divides into two parts: first, chapters 1-39, universally allowed to be the work of the prophet isaiah, whose ministry extended through the reigns of the four kings mentioned in isaiah i:1; second, chapters 40-66, written by an unknown author, nearly one hundred and fifty years after isaiah, sometimes called isaiah ii. it is claimed that these chapters 40-66; "form a continuous prophecy, dealing throughout with a common theme, viz, israel's restoration from exile in babylon. * * jerusalem and the temple have been for long in ruins--the 'old waste places;' israel is in exile." [48] it is to these conditions that the unknown prophet addresses himself. his object is to awaken faith in the certainty of an approaching restoration. three independent lines of argument are said to establish this theory of the authorship of chapters 40-66 in the book of isaiah: (1) the internal evidence supplied by the prophecy itself points to this period [time of the captivity] as that at which it was written. it alludes repeatedly to jerusalem as ruined and deserted; to the sufferings which the jews have experienced, or are experiencing, at the hands of the chaldaeans; to the prospect of return, which, as the prophet speaks, is imminent. those whom the prophet addresses, and, moreover, addresses in person--arguing with them, appealing to them, striving to win their assent by his warm and impassioned rhetoric--are not the men of jerusalem, contemporaries of ahaz and hezekiah, or even of manasseh, they are the exiles in babylonia. judged by the analogy of prophecy, this constitutes the strongest possible presumption that the author actually lived in the period which he thus describes, and is not merely (as has been supposed) isaiah immersed in spirit in the future, and holding converse, as it were, with the generations yet unborn. such an immersion, in the future would be not only with parallel in the o. t., it would be contrary to the nature of prophecy. the prophet speaks always, in the first instance, to his own contemporaries: the message which he brings intimately related with the circumstances of his time; his promises and predictions, however far they reach into the future, nevertheless rest upon the basis of the history of his own age, and correspond to the needs which are then felt. the prophet never abandons his own historical position, but speaks from it. [49] (2) the argument derived from the historic function of prophecy is confirmed by the literary style of c. 40-66, which is very different from that of isaiah 1-39. isaiah 1-39 shows strongly marked individualities of style; he is fond of particular images and phrases, many of which are used by no other writer of the o. t. now, in the chapters which contain evident allusions to the age of isaiah himself, these expressions occur repeatedly; in the chapters which are without such allusions, and which thus authorize prima facie the inference that they belong to a different, age, they are absent, and new images and phrases appear instead. this coincidence cannot be accidental. the subject of c. 40-66 is not so different from that of isaiah's prophecies (e.g.) against the assyrians, as to necessitate a new phraseology and rhetorical form. the differences can only be reasonably explained by the supposition of a change of author. [50] (3) the theological ideas of c. 40-66 (in so far as they are not of that fundamental kind common to the prophets generally) differ remarkably from those which appear, from c. 1-39, to be distinctive of isaiah. thus, on the nature of god generally, the ideas expressed are much larger and fuller. isaiah, for instance, depicts the majesty of jehovah: in c. 40-66 the prophet emphasizes his infinitude; he is the creator, the sustainer of the universe, the life-giver, the author of history, the first and the last, the incomparable one. this is a real difference. and yet it cannot be argued that opportunities for such assertions of jehovah's power and godhead would not have presented themselves naturally to isaiah whilst he was engaged in defying the armies of assyria. but, in truth, c. 40-66 show an advance upon isaiah, not only in the substance of their theology, but also in the form in which it is presented; truths which are merely affirmed in isaiah being here made the subject of reflection and argument. [51] these arguments when expressed in these general terms seem quite formidable; but they are much stronger in general statement than when one follows the advocates of them through all the references cited by them in support of the theory; for then one is impressed with the very heavy weights which the higher criticism hangs on very slender threads. as before remarked, however, i may not go beyond outline treatment of the matter here. the first thing those of us who believe isaiah to be the author of the whole book through so many ages accredited to him, both by jews and christians--the first thing we have a right to demand of these innovators is: if isaiah the prophet is not the author of the last twenty-seven chapters of the book that bears his name, who is the author? confessedly chapters 40-66 of isaiah are the most important part of the book. how is it that chapters 1-39 can be assigned an author, but the more important chapters 40-66 have to be assigned to an "unknown" author? was knowledge in those antique times so imperfect that the author of such a remarkable production as isaiah 40-66 could not be ascertained? second, there is no heading to this second division of isaiah 40-66; and it is not true that this second part is unconnected with the first part. allowing something to the spirit of prophecy in isaiah, by which i mean a power to foresee events, which carries with it a power in the prophet to project himself into the midst of those things foreseen, and to speak from the midst of them as if they were present--as indeed they were to his consciousness--and there is an immediate connection between the two parts. chapter 39 predicts the babylonian captivity. hezekiah has just been made to hear the word of the lord- behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to babylon; nothing shall be left, saith the lord. and thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of babylon. (isaiah 39:6-7.) in the opening chapter of the supposed second division of isaiah, chapter 40, the prophet launches out upon that series of prophecies that treat, first, of the deliverance of israel from this captivity just spoken of through cyrus, king of persia; and, second, a larger deliverance of israel through the redemption brought to pass by the christ. because of this close and logical connection between the supposed divisions of the book, one is justified in holding that the inscription of chapter i:1, applies to the whole book, and implies that isaiah is the author of the second part, 40-66, as well as of the first part, 1-39. "nor do the words concerning judah and jerusalem," says an eminent authority, "oppose the idea that the inscription applied to the whole; for whatever he [isaiah] says against other nations, he says on account of their relation to judah." [52] second, the higher critics must deal with some facts of history before their claims can be allowed. according to josephus, the jews showed the prophecies of isaiah (chapter 44:28; 45:1-13)to cyrus the king, to induce him to return the jews to jerusalem and order the building of the temple, upon which cyrus issued the following decree: thus saith cyrus the king, since god almighty hath appointed me to be king of the habitable earth, i believe that he is that god which the nation of the israelites worship, for indeed he foretold my name by the prophets, and that i should build him a house at jerusalem, in the country of judea. this was known to cyrus by his reading the book which isaiah left behind him of his prophecies; for this prophet said, that god had spoken thus to him in a secret vision; "my will is, that cyrus, whom i have appointed to be king over many and great nations, send back my people to their own land, and build my temple." this was foretold by isaiah one hundred and forty years before the temple was demolished. accordingly, when cyrus read this, and admired the divine power, an earnest desire and ambition seized upon him, to fulfill what was so written. [53] the above is confirmed also by ezra i:2. now the value of this exhibition of the word of the lord to cyrus grew out of the circumstance that it was a prophecy uttered by isaiah one hundred and fifty years before it came to the knowledge of cyrus. it was the fact that it was "foreknowledge" that caused cyrus to admire the divine power thus displayed; it was this that stirred him with the ambition to fulfill what was so written. now either we must believe that the pious jews, anxious to return to the land of their fathers, rebuild their temple and resume the thread of their national existence, deceived by a wretched subterfuge the king of persia, and induced him to make this proclamation by such means; or else they really exhibited to him the writings of isaiah, and this real prophecy respecting himself, fraught with such mighty consequences to a people chosen of god to stand as his witness among the nations of the earth. i cannot think that this action so important in the development of god's purposes respecting his people was founded in fraud; nor do i believe such mighty results were brought about by disclosing the prognostications of some "unknown" contemporary whose "eye had marked cyrus in the distance as the coming deliverer of his nation;" such cause would be inadequate to the results. again, luke represents the christ as reading a passage from this second division of isaiah (chapter 61:1, 2), and reading it as coming from isaiah; and also as being fulfilled in his own person: and he came to nazareth, where he had been brought up; and as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. and there was delivered unto him the book of the prophet esaias [isaiah]. and when he had opened the book, he found the place where it was written. the spirit of the lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the lord. and he closed the book, and he gave it again to the minister, and sat down. and the eyes of all them that were in the synagogue were fastened on him. and he began to say unto them, this day is this scripture fulfilled in your ears. and all bare him witness, and wondered at the gracious words which proceeded out of his mouth. (luke iv: 16-22). one can scarcely think of jesus being mistaken in respect of the authorship of the scripture from which he read, especially respecting a prophecy relating to himself. furthermore, whoever wrote isaiah 61: 1, 2, whether isaiah, the admitted author of isaiah chapters 1-39, or some other author a hundred and fifty or two hundred years later, and in the midst of the scenes of the babylonian captivity, this much is true: he projected himself forward some several hundreds of years into the times of the beginning of the christ's mission, (if we may believe the christ when he applies the prophecy to himself and proclaims the fulfillment of it in the happenings of that day), speaks in the present tense, as if pleading with the men of his own day. so that if this power is admitted as being possessed by the supposed "unknown" author of chapters 40-66, it might as well be accorded to isaiah as to him; and if that power be accorded to a prophetic writer, then all the difficulties conjured up by our modern critics, and to overcome which their theories were invoked, meet with easy solution. as to the difference of literary style between the first and second division of isaiah's book, urging as necessary the belief in different authors for the two parts. i am disposed to give considerable weight to such evidence, since i know how strong the tendency in expression towards individuation is, but those more competent to judge of that subject than i am, hold that of all the prophetic writers, isaiah possesses the widest range of literary style, the largest richness in coloring and forms of expression. and this when the view of his style is confined to that part of his book of which all allow he is the author. as for example, the one author most assured that isaiah did not write chapters 40-66 of the book that bears his name, the author of "an introduction to the literature of the old testament," speaking of isaiah, and of course limiting his comment to the author of chapters 1-39, says: isaiah's poetical genius is superb. his characteristics are grandeur and beauty of conception, wealth of imagination, vividness of illustration, compressed energy and splendor of diction. * * * * * * examples of picturesque and impressive imagery are indeed so abundant that selection is difficult. these may be instanced, however: the banner raised aloft upon the mountains; the restless roar of the sea; the waters rising with irresistible might; the forest consumed rapidly in the circling flames, or stripped of its foliage by an unseen hand; the raised way; the rushing of many waters; the storm driving or beating down all before it; the monster funeral pyre; jehovah's hand "stretched out," or "swung," over the earth, and bearing consternation with it. especially grand are the figures under which he conceives jehovah as "rising up," being "exalted," or otherwise asserting his majesty against those who would treat it with disregard or disdain. * * * * * the brilliancy and power of isaiah's genius appear further in the sudden contrasts, and pointed antitheses and retorts, in which he delights. isaiah's literary style shows similar characteristics. it is chaste and dignified: the language is choice, but devoid of all artificiality or stiffness, every sentence is compact and forcible; the rhythm is stately; the periods are finely rounded; isaiah indulges occasionally--in the manner of his people--in tone-painting, and sometimes enforces his meaning by an effective assonance, but never to excess, or as a meretricious ornament. his style is never diffuse: even his longest discourses are not monotonous or prolix; he knows how to treat his subject fruitfully, and, as he moves along, to bring before his reader new and varied aspects of it; thus he seizes a number of salient points, and presents each singly in a vivid picture. * * * * no prophet has isaiah's power either of conception or of expression; none has the same command of noble thoughts, or can present them in the same noble and attractive language. immerse such a writer as this into the spirit of the future, give him the theme of israel's deliverance from babylonian captivity, or the larger deliverance of israel and the world from sin and death through the mission of the christ; and what new coloring may he not give to his style? what greater depths of truth respecting god and man may he not sound, calling for new phraseology, new words and combinations to express the deeper knowledge of the enlarged "vision?" this i believe is what happened to the prophet. he was so immersed; and his style under the inspiration of god rose to meet the new environment and the enlarged views given by the wider vision. one of the most forceful passages on this subject that i have yet found is one written by professor daniel smith talcott, d. d., of the theological seminary, bangor, maine. he contributes the article on "isaiah" to hackett's edition of smith's dictionary of the bible, and in the course of his treatise, referring to the diversity of style between the two alleged parts of isaiah, says: the array of linguistic evidence in proof of a diversity of authorship, which has gradually grown within the last century into the formidable proportions in which it meets us in the pages of knobel and others, rests very largely upon an assumption which none of these critics have the hardihood distinctly to vindicate, namely, that within the narrow compass of the hebrew literature that has come down to us from any given period, we have the means for arriving at an accurate estimate of all the resources which the language at that time possessed. when we have eliminated from the list of words and phrases relied upon to prove a later date than the time of isaiah, everything the value of which to the argument must stand or fall with this assumption, there remains absolutely nothing which may not be reasonably referred to the reign of hezekiah. indeed, considering all the circumstances of the times, it might justly have been expected that the traces of foreign influence upon the language would be far more conspicuous in a writing of this date than they actually are in the controverted portions. it is to be remembered that the ministry of the prophet must have extended through a period, at the lowest calculation, of nearly fifty years; a period signalized, especially during the reigns of ahaz and hezekiah, by constant and growing intercourse with foreign nations, thus involving continually new influences for the corruption of public morals and new dangers to the state, and making it incumbent upon him who had been divinely constituted at once the political adviser of the nation and its religious guide, to be habitually and intimately conversant among the people, so as to descry upon the instant every additional step taken in their downward course and the first approach of each new peril from abroad, and to be able to meet each successive phase of their necessities with forms of instruction, admonition, and warning, not only in their general purport, but in their very style and diction, accommodated to conditions hitherto unknown, and that were still perpetually changing. now when we take all this into the account, and then imagine to ourselves the prophet, toward the close of this long period, entering upon what was in some respects a novel kind of labor, and writing out, with a special view to the benefit of a remote posterity, the suggestions of that mysterious _theopneustia_ to which his lips had been for so many years the channel of communication with his contemporaries, far from finding any difficulty in the diversities of style perceptible to the different portions of his prophecy, we shall only see fresh occasion to admire that native strength and grandeur of intellect, which have still left upon productions so widely remote from each other, in the time and circumstances of their composition, so plain an impress of one and the same overmastering individuality.--smith's bible dictionary, vol. ii., p. 1165. believers in the book of mormon have no occasion of uneasiness because passages from the latter part of isaiah's book are found transcribed into the nephite record. the theories of modern critics have not destroyed the integrity and unity of the book of isaiah. and after the overwhelming evidences for the truth of the book of mormon are taken into account; and it is found that on the plates of nephi there were transcripts from the latter part of isaiah's writings, taken from a copy of his prophecies carried by a colony of jews from jerusalem to the western hemisphere, six hundred years before christ--men will discern in this discovery new evidence for the isaiah authorship of the whole book of isaiah. footnotes 1. howe's "mormonism," p. 56. 2. "mormonism in all ages" (1842), p. 200. 3. see hyde's "mormonism" (1857), chapters 9, 10. 4. smucker's "history of the mormons" (1881 edition), p. 49. 5. "the golden bible" (1887), chapter 7. 6. "the story of the mormons" (1902), chapter 11. 7. linn says that there are more than 3,000 such changes. this, i think, is an exaggeration. "story of the mormons," p. 89. in 1889, lamoni call, formerly a mormon, published a treatise on the subject which he entitled "two thousand changes in the book of mormon," even this i think is an exaggeration; but there have been many changes as conceded in the text. 8. "mormonism in all ages," p. 19. 9. ibid, p. 200. 10. moroni's preface, title page book of mormon. 11. mormon viii: 17. 12. there is some justification for such a view as this, if we have in mind the idea of god making a full and perfect revelation to man. when god gives a revelation it necessarily has to be such an one as man can comprehend, and in terms with which he is familiar--in man's language; and as man's language is inadequate to express truth in its perfection, it follows that any revelation which god deigns to give to the children of men will fall somewhat below the perfect truth, hence the apostle of the gentiles declared, notwithstanding the existence of revelations in the scriptures which were extant in paul's time, "we know in part, and we prophesy in part; we see [as] through a glass, darkly." this condition arises not out of any lack of power on the part of god to make a perfect revelation of truth, but out of man's inability to comprehend such a revelation; and hence god graciously condescends to meet man's somewhat narrow limitations by giving such a revelation of truth in the scriptures, as man by faith and diligence may comprehend. 13. "the age of reason," paine, p. 19. 14. ibid, p. 25. 15. "the age of reason," part ii, p. 98. that joseph smith appreciated how inadequate human language is to express divine thought is evident from the following prayer of his, uttered when writing to his friend, w. w. phelps: "oh lord god, deliver us in due time from the little, narrow prison, almost, as it were, total darkness of paper, pen and ink--and a crooked, broken, scattered and imperfect language."--history of the church, vol. i, pp. 227-8. 16. ibid p. 252. 17. the lecture was published in the "st. louis globe-democrat," of sunday, march 19, 1905. 18. dr. abbott delivered these lectures in plymouth church, brooklyn, during the winter of 1896. 19. this is also true of the translation of the book of mormon. some of its passages rise to heights of sublimity, and then again descending to levels that are commonplace and labored. 20. "the evolution of bible study" (henry drummond, 1901). 21. replying to this criticism of the book of mormon some time ago (june, 1904), wherein the critic insisted that the question concerning the book of mormon was not where men say they got it, but "is it gold"--he insisted that the "assay test" must be applied--to which the writer made the following reply: "i declare my willingness, as one of the believers in the book of mormon to see it submitted, as perforce it must be, to the 'assay test.' is it gold? are these important truths we have been considering this evening, wherein the welfare of half the world is concerned, gold or dross? is the light which the book of mormon throws upon the word of god contained in the four (new testament) gospels of importance? (see this vol. ch. 42: vi for the items here referred to). is the fact that jesus visited this western world and announced the saving power of his gospel in such a manner that millions finally came to the knowledge of salvation a golden truth? is the solemn warning to the gentile nations inhabiting the western world (see chapter 42.) worth while considering? may not these prophecies be golden, especially if needed? i shall leave you to answer that. but i want to suggest an improvement on the gentleman's simile--to this 'assay test.' i think it could be improved. the question is not so much as to whether in the four (new testament) gospels or in the fifth (i.e., the book of iii nephi in the book of mormon) all is gold, but is there gold in them. i do not think the four gospels are without alloy. in other words i do not think the four gospels are perfect. i believe there are imperfections in them in forms of expressions and in the fact that they do not convey all that jesus both taught and did; at best they are but fragmentary. st. john informs us in his gospel that if all the things that jesus had done were written, the world itself would hardly contain the books. we have not the full reports of messiah's discourses. the full and absolutely pure world of god just as it fell from the lips of the savior, is not in the four gospels. for the most part we have but the recollections of the evangelists of what jesus said and did. only those who read the greek, and unfortunately they are very few, may read even the four gospels in the language in which the apostles wrote them. we have translations of these records, and each time they are translated dilution takes place. the force of what is said becomes in the translation somewhat abated. * * * so with the book of iii nephi, that comes to us in abridged form. it is not the original book of nephi; it is mormon's abridgment of that book. he has condensed it, and in doing so has doubtless given us less perfect accounts of christ's mission to the nephites [than would have been found in the unabridged book of iii nephi]. that is to say, we have not all the surrounding circumstances or all the utterances of the savior, or of the men the book represents as speaking. then we have not even mormon's original abridgment of nephi's book--the real fifth gospel--but only the prophet joseph's translation of mormon's abridgment, and that it is admitted in his imperfect english. so that the whole five gospels are fragmentary and tainted with imperfections and limitations, as all things are that pass through human hands; but they contain nevertheless, god's precious truths [the gold of the mine]; and some of these are found in the fifth gospel as well as in the four hebrew gospels; and to me the truths of the fifth or nephite gospel are as precious and important as are those of the other four gospels." (discourse by the writer, "the fifth gospel," "deseret evening news," june 11, 1904). the whole discourse will be found in "defense of the faith and the saints," vol. i, pp. 373-399. 22. "millennial star," vol. xix, p. 118. 23. one anti-mormon writer--the rev. m. t. lamb--devotes two chapters to this subject of circumlocution alone--"the golden bible," chapters i and ii. he brings into contrast passages from the book of mormon, lacking in directness of expression, with passages from the bible celebrated for their directness, and thereby is most unfair in his argument; because he compares the best of the bible with the worst of the book of mormon, a proceeding which might be reversed with disastrous results to the bible, if the comparison were to end with this comparison of the worst in the one with the best in the other. now let it be understood that i am not contending that the english translation of the book of mormon compares as literature with the english translation of the hebrew scriptures. the latter is a translation by the most finished scholarship of the time in which it was accomplished--i refer to the authorized version, the translation completed 1611 a. d.--while the book of mormon is translated by an unlearned youth limited in educational opportunities, without even the advantage of a common school education. true, it is claimed for him that he was assisted by a divine inspiration. that, however, insures only the accuracy of the facts, the statement of the truth as contained in the nephite record, not directness, accuracy, or charm of literary style. as for circumlocution in the expression of thought, that is but natural to one possessed of only a limited vocabulary. the existence of circumlocution, therefore, in the book of mormon is in harmony with and helps to illustrate what in these pages has been contended for, as to the manner in which the book of mormon was translated, and the fact that the prophet joseph was left to express the thought he received from the nephite record in such language as he could command; which theory of translation once accepted, i here repeat, makes easy an answer to all the objections urged upon the ground of literary defects in the book of mormon. 24. see translator's preface and title page of the "authorized english version." 25. hyde's "mormonism," chapters ix, x, xi. 26. "golden bible," chapter vii. 27. linn's "story of the mormons," chapter xi. 28. "improvement era," vol. viii (1904), pp. 180, 181. 29. when the translators of our english bible found it necessary to supply words to make clear the meaning in english, they printed those words in italics, and it is to these words that reference is made in the above. 30. the addition of the words in this verse, "who come unto me," are important. surely, it is not enough for man to be merely poor in spirit. not on that hinges salvation. a man can be poor in spirit and still fail of salvation; but "blessed are the poor in spirit 'who come unto me,' for theirs is the kingdom of heaven," is a reasonable doctrine. 31. verses four and five in the "douay" version are transposed, hence verse 5 here. 32. the addition of the words, "with the holy ghost" are important to this passage, for they make the statement of messiah more definite, and take the passage out of all controversy as to what those who hunger and thirst after righteousness shall be filled with. they shall be filled with the holy ghost, the spiritual power that makes for righteousness. 33. observe that this and the remaining passages quoted from the book of mormon are addressed directly to the twelve apostles, to whom especially they apply, not to the multitude. may it not be that when jesus gave the same instructions in judea he made a like distinction? if so, it was to the twelve that he said: "take no thought for the morrow; for the morrow shall take thought for the things of itself. sufficient is the day unto the evil thereof." that is a passage of scripture against which infidels have leveled their sarcasms ever since it was written. they have denounced it as instruction utterly impractical; as false in theory, as it would be impossible to practice; and as giving the evidence that jesus was a mere idle dreamer, not a practical reformer. for, say they, this doctrine of taking no thought of the morrow, and taking no thought respecting food and raiment, if applied to the world's affairs, would turn the wheels of progress backward, and plunge the world into a state of barbarism. there could be no civilization under such conditions, they argue; and man would go back to the condition of the savage. i have never heard a christian argument against that assault that has been an answer to it. but i find the key to the situation in this book of mormon version of the passage. it throws a flood of light upon this matter that makes the defense of the doctrine of christ not only possible but easy against the assaults of the infidel world. this instruction about taking no thought for the morrow was not addressed to the multitude, nor is it to be followed generally by the members of the church, nor by the people of the world at large. jesus confines his instructions on this head, according to this book of mormon version, to the twelve men whom he chose among his disciples, and especially commissioned to go and preach the gospel; he admonishes them to so completely dedicate themselves unto the lord that they would give no thought to these temporal things, but put heart, and soul into the work of their ministry; and promises that their father in heaven, who knew they had need of food and raiment, would open the way for them; and by his bounty and grace would clothe them even as he clothed the lilies of the field; and care for them as he cared for the birds of the air. thus limited to the twelve men especially dedicated to god's service, the doctrine is reasonable and practical, and subject to no objection that may not be successfully answered. 34. "sufficient is the day unto the evil thereof." i suggest a comparison here to that found in the other two versions, the protestant, the catholic. the protestant: "sufficient unto the day is the evil thereof;" the catholic: "sufficient for the day is the evil thereof." in the protestant and catholic versions you will observe that the evil is made sufficient for the day; in the book of mormon version the day is made sufficient for the evil. three learned commentators in collaboration--jamieson, fausett, brown--say of that sentence as it stands in the protestant version: "an admirable, practical maxim, better rendered in our version than in any other, not excepting the preceding english ones. every day brings its own cares, and to anticipate is only to doubt them." if these learned commentators can thus speak in high praise of the saying of the savior as it stands in matthew, how much more reason they would have for praising it as it is found in the book of mormon! 35. or it may be that the changes occurred to the inspired mind of the prophet when reading the english version, without referring to the nephite plates. in this connection it is to be remembered that the prophet, 1831-1833, was engaged in such an inspired "revision" of the old and new testament, sometimes miscalled a "new translation" of the bible. it is more proper, however, to speak of it as a "revision," as the prophet did not at any time pretend to the knowledge of the ancient languages that would enable him to translate from the hebrew or greek, as translation is commonly understood. what he did was to revise the english text of the bible under the inspiration of god, and that led him not only to give different renderings of various passages, but also to supply missing parts made known to him by the inspiration of god. the fact that he thus made a "revision" of the scriptures rather inclines one to the belief that when he turned from the nephite records, to what must have been substantially parallel passages in the english version, the changes were suggested to him in this manner; that is, by the inspiration of the lord operating in his mind when reading the english text. and indeed, may it not be possible that these changes suggested by the spirit when reading the english text, during the translation of the book of mormon, led him finally to attempt the revision of the whole body of the hebrew scriptures from the english text? it is interesting to note that it was by such an inspiration in relation to the 29th verse of the 5th chapter of john's gospel, that led not only to a different reading of the text, but also to that marvelous vision of the future state of man, and the different degrees of glory that he will inherit. the text in the english version stands, "and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." to the prophet it was given, "and shall come forth, they who have done good in the resurrection of the just; and they who have done evil in the resurrection of the unjust;" then followed the vision. 36. the correspondence in full is to be found in the "improvement era" for january, 1904, pp. 179-196. 37. for confirmation of the likelihood of his taking such a course, see his letter to the saints in nauvoo on the subject of baptism for the dead (doc. & cov., sec. 128: 17, 18). he quotes the 5th and 6th verses of the last chapter of malachi, precisely as it reads in the authorized english version, and then adds: "i might have rendered a plainer translation to this, but it is sufficiently plain to suit my purpose as it stands." long before moroni had given him a different rendition as follows: bible. moroni. "behold i will send you elijah, "behold, i will reveal unto the prophet, before the you the priesthood by the hand coming of the great and terrible of elijah, the prophet, before day of the lord; the coming of the great and dreadful day of the lord. "and he shall turn the heart "and he shall plant in the of the fathers to the children, hearts of the children the and the heart of the children promises made to the fathers, to their fathers, lest i come and and the hearts of the children smite the earth with a curse. shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming." and yet the prophet used the passage as it is found in malachi, since it suited the prophet's purpose as it stood. 38. the rev. m. t. lamb, author of the "golden bible, or the book of mormon. is it from god," delivering a lecture in the town of coalville, utah, had the following experience: in the course of his remarks the reverend gentleman related how he had sat down to read the book of mormon for the purpose of really ascertaining for himself if it were true or false. he related how he found on the very first page of the book the statement that lehi's family consisted of his wife sariah, and his four sons, laman, lemuel, sam and nephi. "sam, sam," said he, "that sounds familiar! sam, it occurs to me that i have heard that name somewhere before! sam! oh, yes, i remember, 'sam' is the yankee nickname for samuel! right then and there," said the speaker, "i had my doubts as to this book being a genuine, ancient record, since i found a modern yankee contraction of a proper name given as the name of an ancient personage!" at the conclusion of his remarks the reverend gentleman gave opportunity for questions on the subject of his lecture. whereupon, elder w. w. cluff of the "mormon" faith, arose, and in the course of a good-natured and informal discussion he asked the rev. mr. lamb what he would think of a person who would sit down and begin an examination of the pentateuch--the books accredited to moses, and the most ancient of the hebrew scriptures (except, perhaps, the book of job), to ascertain its truth, and coming to the enumeration of the names of the sons of jacob finds one of them named "dan." "dan, dan," says this supposed investigator, "dan, why it seems to me that i have heard that name before! sounds familiar! oh, i remember now, 'dan' is the yankee nickname for 'daniel.' therefore the writings of moses cannot be genuine, because here is a yankee nickname given as the name of a very ancient personage, therefore these alleged writings of moses must be modern; hence, not what they have claimed to be, ancient inspired scriptures!" it is needless to say that the rev. m. t. lamb had nothing further to say on this point. the simple parallel was too much for him. 39. linn's "story of the mormons," p. 96. 40. "through nature to nature's god" is another instance referred to by many anti-mormon writers as being in the book of mormon (although this writer has failed to find it), and is also in pope's essay on man. "the god of nature suffers" (first nephi 19: 11-12), an expression used by the first nephi, quoting the words of the prophet zenos; this, be it remembered, several hundred years before christ. this expression is accredited to dionysius, the areopagite, supposed to be living at the time of the savior's death on the cross, and who, as he beheld the sun hide its face, and witnessed the bursting of the rocks and felt the earth tremble, exclaimed: "either the god of nature suffers or the universe is falling apart." and it is sneeringly urged that "nephi, 2400 years ago, hears the saying of a pagan who lives 634 years after him!" (campbell.) 41. job x: 20-21. 42. job xvi: 22. 43. it must be remembered that lehi's colony carried with them, in their journey to the western hemisphere, the jewish scriptures extant up to 600 b. c., which scriptures doubtless included the book of job; hence my remark that lehi was doubtless familiar with job's reflection concerning death--of his going whence he would not return. 44. i nephi 22: 21. ii nephi 31: 5-10. 45. such, substantially, is a suggestion made by mr. h. chamberlain, esq., whom i have quoted before in this chapter. 46. in the course of a brief discussion of the book of mormon, carried on through one of the leading journals of salt lake city, with an "unknown" writer, the following rule of criticism, on the objection discussed in the text, was laid down: "any book which professes to have been written in ancient times and yet quotes from authors not born until centuries afterwards, is a spurious book." to which the writer made the following reply: "this canon of criticism, however serviceable when applied to books in general, can in no sense be made to do service against the book of mormon. when he formulated his canon of criticism, as throughout the discussion, the 'unknown' failed to recognize the fact that, while the book of mormon is an ancient book, it is largely a prophetic book; and the strongest complaint that can be made against it along the line of the 'unknown's' criticism is that some of its prophecies are here and there translated in phraseology somewhat similar to that of writers living subsequent to the period in which it was written. in explanation of this fact i have urged that the translator, joseph smith, being acquainted with the new testament [and to a limited extent with the popular phrases of some modern writers] and his diction being influenced by the phraseology of those writers, sometimes expressed the thoughts and predictions of the ancient writers in the new testament phrases. so that the question at issue at this point of the discussion is, first, whether the ancient writers in the book of mormon could have been acquainted with the events, to them then future, found recorded in the book of mormon, and is the theory reasonable that in translating their statement of these events joseph smith's diction would be influenced by the phraseology of the new testament? in dealing with the question of the new testament phraseology in the book of mormon it is joseph smith that has to be dealt with, not nephi [or other book of mormon writers], the translator, not the original writers." the whole controversy, consisting of four papers, will be found in the writer's "defense of the faith and the saints." vol. i. pp. 313-354. 47. isaiah chapter 48 is found in i. nephi, chapter 20; isaiah 49 in i. nephi 21; isaiah 50 in ii. nephi, 7; isaiah 51 in ii. nephi, 8; isaiah 53 in mosiah 14; isaiah 52:9, 10; in iii. nephi 18-20; isaiah 54 in iii. nephi 22. 48. driver's introduction to the literature of the old testament--isaiah, p. 230. 49. driver's introduction, pp. 336, 337. 50. ibid. p. 238. 51. ibid., p. 242. 52. jamieson-faussett-brown commentary, introduction to isaiah. 53. antiquities of the jews, book xi., chapter i. chapter xlvii. objections to the book of mormon (continued). iv. _pre-christian era knowledge of the gospel_. among the early objections to the book of mormon, supposed to be unanswerable, was that based upon the fact that the nephites hundreds of years before the birth of christ had knowledge of him and the redemption he would bring to pass for man, and the means of grace through which salvation would be accomplished. in fact, that they had knowledge of the christian institution. "he," (joseph smith) "represents the christian institution," says alexander campbell, "as practiced among his israelites before christ was born! and his jews are called 'christians' while keeping the law of moses, the holy sabbath, and worship in their temple, at their altars, and by their high priest!" of late, however, not so much importance has been attached to this objection. it is becoming more and more recognized as a truth that the gospel of christ was known from very ancient times, from before the foundations of the world in fact. jesus, in scripture, is known as the "lamb slain from before the foundations of the world," and certain ones are spoken of as having their names written in the "book of life" from the foundation of the world. [1] paul speaks of the hope of "eternal life, which god that cannot lie, promised before the world began." [2] men were not left in ignorance of the plan of their redemption until the coming of the messiah in the flesh, even in the old world. our annals are imperfect on that head, doubtless, but enough evidence exists even in the jewish scriptures to indicate the existence of the knowledge of the fact of the atonement and of the redemption of man through that means. abel, the son of adam, offered the firstlings of his flock as a sacrifice unto god. how came he to make such an offering, except that behind the sacrifice, as behind similar offerings in subsequent ages, stood the fact of the christ's atonement? in such sacrifice, was figured forth the means of man's redemption--through a sacrifice, and that the sacrifice of the first-born. paul also refers to the sacrifices and other things of the law of moses as "having a shadow of good things to come." [3] but where learned abel to offer sacrifices if not from his father, adam? it is reasonably certain that adam as well as abel offered sacrifices, in like manner and for the same intent. paul bears unmistakable testimony to the fact that the gospel was preached unto abraham; and also that it was offered to israel under moses before "the law of carnal commandments" was given. "i would not that ye should be ignorant," he says, "how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was christ." [4] paul's great controversy with the christian jews was in relation to the superiority of the gospel to the law of moses. many of the christian jews, while accepting jesus of nazareth as the promised messiah, still held to the law with something like superstitious reverence, and could not be persuaded that the gospel superseded the law, and was, in fact, a fulfillment of all its types and symbols. this controversy culminated in paul's now celebrated letter to the galatians, wherein he says: know ye therefore that they which are of faith, the same are the children of abraham. and the scriptures, foreseeing that god would justify the heathen through faith, preached before the gospel unto abraham, saying, in thee shall all nations be blessed. now to abraham and his seed were the promises made. he sayeth not and to seeds, as of many; but as of one, and to thy seed, which is christ. and this i say, that the covenant, that was confirmed before of god in christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. wherefore then serveth the law? it was added because of transgression, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. wherefore the law was our school-master to bring us unto christ, that we might be justified by faith. but after that faith is come, we are no longer under a school-master. for ye are all the children of god by faith in christ jesus. after this testimony to the knowledge of the gospel existing among the ancients, it is useless for modern critics of the book of mormon to complain of the knowledge of the christian institution possessed by the nephites, and the fact that the book of mormon proclaims the existence of that knowledge. if it shall be said that the nephites had clearer conceptions of it than the people inhabiting the old world, that fact would arise not out of god's unwillingness to make known the great truth, but to the fact that the nephites succeeded in living more nearly within his favor; and hence their clearer knowledge of the truth. it should be remembered that prophecy is but history reversed. known unto god are all his works and words from the beginning to the end; and at various times he has made known future events in the clearest manner to his prophets who, under the inspiration of the holy ghost, have recorded them. the prophet isaiah, 150 years before the birth of cyrus, foretold his name; declared that he should subdue kingdoms, including babylon, set free the people of god held in bondage there, and rebuild the house of the lord at jerusalem. and all this as clearly as the historians could write it after the events themselves took place. to daniel he revealed the rise, fall and succession of the leading empires and nations of the world, even to the time of the establishment of god's kingdom in power to hold universal sway in the latter days, an event not yet fulfilled. it is clearer even from the hebrew scriptures that the lord has been willing, and even anxious, that a knowledge of the christian institution should be had among men from the beginning. to the prophets of israel, in fact, nearly every important event in the life of the savior was made known. they foretold that he would be born of a virgin; that his name would signify "god with us;" that bethlehem would be the place of his birth; that he would sojourn in egypt with his parents; that he would reside in nazareth, for "he shall be called a nazarene;" that a messenger would prepare the way before him; that he should ride in triumph into jerusalem upon a colt, the foal of an ass; that he would be afflicted and despised; that he would be a man of sorrows and acquainted with grief; that he would be despised and rejected of men; that men would turn their faces from him in his affliction; that he would be esteemed as stricken and smitten of god; that he would be wounded for our transgressions, bruised for our iniquities; that the chastisement of us men would be laid upon him, and by his stripes would be healed; that upon him would god lay the iniquity of us all; that for the transgressions of god's peoples would he be stricken; that he would be oppressed and afflicted, yet open not his mouth; that as a sheep before her shearers is dumb, so would he be silent before his judges; that he would be betrayed for thirty pieces of silver; that men would divide his raiment and cast lots for his vesture; that they would give to him gall and vinegar to drink; that not a bone of him should be broken; that he should be taken from prison and from judgment, and be cut out of the land of the living; that he would make his grave with the wicked and the rich in his death; but notwithstanding this he should not see corruption (i. e., his body decay), and that on the third day following his death he should rise triumphant from the grave. all this and much more was foretold by the ancient hebrew prophets concerning the messiah. this is prophetic history. in like manner to the nephites his prophetic history was made known, and is found in the book of mormon in some instances in greater plainness than in the old testament, because, for one thing--in addition to the suggestion made that the nephites may have lived nearer to the lord than other branches of the house of israel--the nephite scriptures have not passed through the hands of an aristobulus, a philo and other rabbis, who by interpretation or elimination have taken away some of the plain and precious parts of the jewish scriptures. surely if the lord revealed to the jewish prophets these leading events in the history of the savior ages before the messiah's birth, it ought not to be thought a strange thing if god imparted the same knowledge to the nephite prophets. nor can the fact that he did so, and that in plainer terms than in the revelations to the jews, be held as valid objections to the book of mormon. v. _the unlawfulness of establishing the priesthood with other than the tribe of levi_. somewhat akin to the objections last considered is one based upon the claim that it would be unlawful to establish a priesthood other than that founded by moses, when he chose the tribe of levi to officiate in holy ordinances. in order that this objection, however, may be stated in its full force i quote it as set forth by alexander campbell, not even omitting the unfortunate coarseness of his language which was so unworthy of his character, and which i assign to the spirit of those times when coarseness was so often mistaken for forcefulness. smith, its real author [i. e., of the book of mormon], as ignorant and as impudent a knave as ever wrote a book, betrays the cloven foot in basing his whole book upon a false fact, or a pretended fact, which makes god a liar. it is this: with the jews god made a covenant at mount sinai, and instituted a priesthood, he separated levi, and covenanted to give him this office irrevocably while ever the temple stood, or till the messiah came. "then," says god, "moses shall appoint aaron and his sons and they shall wait on the priest's office, and the stranger (the person of another family) who cometh nigh shall be put to death." (numbers iii: 10.) "and the priests and sons of levi shall come near; for them the lord thy god hath chosen to minister unto him, and to bless in the name of the lord, and by their word shall every controversy and every stroke be tried." (deut. xxi: 5). korah, dathan, and abiram, with 250 men of renown, rebelled against a part of the institution of the priesthood, and the lord destroyed them in the presence of the whole congregation. this was to be a memorial that no stranger invade any part of the office of the priesthood. (numbers xvi: 40). fourteen thousand and seven hundred of the people were destroyed by a plague for murmuring against the memorial. in the 18th chapter of numbers the levites are again given to aaron and his sons, and of the priesthood confirmed to them with this threat--"the stranger that cometh nigh shall be put to death." "even jesus," says paul, "were he on earth, could not be a priest; for he was of a tribe concerning which moses spake nothing of priesthood." (heb. vii: 13). so irrevocable was the grant of the priesthood to levi, and of the high priesthood to aaron, that no stranger dare approach the altar of god which moses established. hence jesus himself was excluded from officiating as priest on earth according to the law. this joseph smith overlooked in his impious fraud, and makes his hero, lehi, spring from joseph. and just as soon as his sons return from the roll of his lineage, ascertaining that he was of the tribe of joseph, he and his sons acceptably "offer sacrifices and burnt offerings to the lord." (p. 15, first edition.) [5] also it is repeated (p. 18)--nephi became chief artificer, shipbuilder, and mariner; was scribe, prophet, priest, and king unto his own people, and "consecrated jacob and joseph, the sons of his father, priests to god and teachers--almost 600 years before the fulness of the times of the jewish economy was completed. (p. 72.) nephi represents himself withal "as under the law of moses" (p. 105). they built a new temple in the new world, and in 55 years after they leave jerusalem, make a new priesthood which god approbates. a high priest is also consecrated and yet they are all the while "teaching the law of moses, and exhorting the people to keep it!" (pp. 146, 209.) thus god is represented as instituting, approbating and blessing a new priesthood from the tribe of joseph, concerning which moses gave no commandment concerning priesthood. although god had promised in the law of moses that if any man, not of the tribe and family of levi and aaron should approach the office of priest, he would surely die; he is represented by smith as blessing, approbating, and sustaining another family in this appropriated office. the god of abraham or joseph smith must, then, be a liar! and who will hesitate to pronounce him an imposter? this lie runs through his record for the first 600 years of his history. i have stated this objection, at length, because much importance has been attached to it and many have regarded it as unanswerable. i consider its importance has been exaggerated, and the whole objection based upon conceptions of the right and power of god and his freedom of action, as altogether too narrow and dogmatic. it is to be observed, first of all, that the inhibitions against others being appointed to the priesthood that was given to aaron and the levites, are inhibitions against "men" assuming the right to institute any other order of priesthood in israel, or to grant the rights of this priesthood to any other tribe than that appointed by the lord. because of these inhibitions against "men" presuming to change the order which god has established, to therefore assume that god, to meet other conditions--such as these, for instance in the establishment of a branch of the house of israel in the new world--the case of lehi and his colony--that god cannot make such changes in the matter of establishing a priesthood as seemeth him good, is preposterous. i think the argument of this point might be closed here, for surely no one would be so unreasonable as to contend that the inhibitions which god imposes upon men are to be made operative upon himself. in the treatment of the objection preceding the one now under consideration i pointed out the fact of the antiquity of the gospel, showing that even unto abraham the gospel had been preached, and that the law of moses, usually called the law of carnal commandments, had been "added" to the gospel because of the transgressions of israel, from which fact it is evident that the gospel was administered in those ancient, patriarchial times. it was a higher law than the law of moses. it was the everlasting covenant of god with man and the blood of christ is spoken of as being the blood of that everlasting covenant. [6] there was a priesthood that administered the ordinances of that gospel, and as the gospel was a higher law than the law of moses, it is reasonable to conclude that the priesthood which administered in those ordinances was a higher order of priesthood than that conferred upon aaron and the tribe of levi, and undoubtedly the higher priesthood could, on occasion, administer in the ordinances of the inferior law. it was, doubtless, this higher order of priesthood that such characters as abraham, melchizedek, and other prophets in israel held, and by which they administered in sacred things. it was this order of priesthood that was held by lehi and nephi, and which the latter conferred upon his brothers, jacob, and joseph. [7] the former referring to his priesthood says, that he had been "ordained after the manner of this (the lord's) holy order," that being the way in which this higher priesthood, of which i am speaking, is designated throughout the book of mormon. [8] called also a priesthood "after the order of the son of god." it was this priesthood, therefore, that was conferred upon the nephites--not the aaronic priesthood--and by which they officiated in sacred things; of things pertaining to the gospel as well as to the law given of moses. the justification for administering in the things of the law by this priesthood consist in the fact that the superior authority includes all the rights and powers of the inferior authority, and certainly possesses the power to do what the inferior authority could do. it may be claimed that the inconsistency of the book of mormon, relative to this matter, consists in this: it claims that the nephites were living according to the law of moses, and the law of moses provided that the house of aaron and the tribe of levi alone should exercise the priesthood; whereas, among the nephites others than the levites held and exercised the priesthood; technically, that inconsistency exists, but it is a technicality and is capable of bearing no such weight of argument as mr. campbell puts upon it. in lehi's colony there was no representative of the tribe of levi so far as known, and hence others had to be chosen to officiate before the lord in the priest's office. that the lord in making his covenant with the house of aaron and the tribe of levi concerning the priesthood reserved to himself the right on occasion to appoint others to perform priestly functions, even in israel, in palestine, is evident from the case of gideon, the fifth judge in israel after moses. gideon was of the tribe of manasseh, [9] and when the lord would deliver israel from the oppression of the midianites he sent his angel to this man, and though he was not of the tribe to whom the priesthood had been given by covenant, nevertheless, the lord commanded him to build an altar, and he did so, and called it jehovah-shalom. he also threw down the altar of baal and built an altar unto the lord, and offered burnt offerings, all of which were priestly functions. [10] shall these acts be denounced as a violation of the covenant of the lord with aaron and the tribe of levi? shall the angel of the lord, who commanded gideon in these priestly things, be declared a spirit of evil, a violator of god's covenant? shall the book of judges be rejected as a spurious book, and unworthy of being accepted as part of the scriptures because it relates these circumstances? in a word, shall we employ against it all the thunder of mr. campbell's criticism of the book of mormon? his criticism would be just as effective against the book of judges as it is against the book of mormon, but as a matter of fact it would amount to nothing in either case, since the action of gideon, and also of lehi and nephi, were of the lord's appointing, and the lord had certainly reserved to himself the right to appoint men other than members of the tribe of levi when occasion should require, though he had forbidden "men" to appoint priests other than from that tribe. this was to avoid confusion and the bringing into existence rival priesthoods among god's people, but certainly when the lord conferred a higher order of priesthood upon the nephites, under which they were to operate in the new world, there was no infringement of the rights of the tribe of levi. it was no more a violation of the covenant the lord made with the tribe of levi, than it would be for the lord to appoint an inhabitant of mars to that order of priesthood and give him the right of administration in that distant world. the whole objection is captious, and manifests the weakness of the objections urged against the book of mormon, since so great stress must needs be laid upon this supposed contradiction of the bible covenant. in his objections to the book of mormon, in addition to those already noted, mr. campbell also lays stress upon the departure of lehi from jerusalem, and also the establishment of a temple and its service in the new world, as a great violation of god's covenant with israel. "to represent god," he says, "as inspiring a devout jew [lehi was not a jew, by the way, but of the tribe of manasseh] and a prophet, such as lehi and nephi are represented by smith, with resolution to forsake jerusalem and god's own house, and to depart from the land which god gave to their fathers so long as they were obedient; and to guide by miracle and bless by prodigies a good man in forsaking god's covenant and worship, is so monstrous an error that language fails to afford a name for it." one can scarce refrain from characterizing this sort of criticism as nonsense. nor does it represent the facts in the case. lehi was not forsaking god's covenant nor worship; he was leaving jerusalem by the lord's own commandment at a time when god's judgment was about to fall and shortly afterwards did fall upon the place, so that it was no great calamity that was happening to lehi's righteous colony to be taken from such a place and brought to the great american continents, agreeable to the covenants of the lord with the house of joseph, lehi's ancestor. [11] the establishment of a temple in the new world was a necessity to this colony, but mr. campbell, together with all who have followed him in this and similar objections, seem determined to so limit the power of god that they will not allow of him making provisions to meet such occasions. vi. _nephite knowledge of the "call of the gentiles."_ much stress is laid by mr campbell and others upon what paul says respecting the "call" of the gentiles to the grace of the gospel of christ, "which in other ages," says paul, "was not made know unto the sons of men as it is now revealed unto his holy apostles and prophets by the spirit: that the gentiles should be fellow-heirs, and of the same body, and partakers of his promise in christ by the gospel." [12] the making this truth known to the world, according to mr. campbell's views of paul's declaration was reserved to paul and his fellow apostles of that dispensation. "but smith," remarks mr. campbell, "makes his pious hero nephi 600 years before the messiah began to preach, disclose these secrets concerning the calling of the gentiles, and blessings flowing through the messiah to jews and gentiles, which paul says was hid from ages and generations." [13] this objection could be disposed of in several ways. first, it could be held that when paul, and the other apostles of the old world, spoke concerning the development of the work of the lord in that land, they were limited by their knowledge of the world. they did not speak with reference to the people inhabiting the american continents who were unknown to them. for example, when paul said: be not moved away from the hope of the gospel which ye have heard, and which was preached to every creature which is under heaven; whereof i paul am made a minister. [14] no one for a moment thinks paul had in mind the inhabitants of the western hemisphere when he said, "the gospel was preached to every creature which is under heaven." he had reference to the world with which he was acquainted, as he knew the world. second, it could be held that the knowledge of this mystery revealed to the nephites by no means interfered with the purposes of god in keeping that matter hidden from the gentiles and the world. the fact made known to the nephites never reached the gentiles until after the publication of the book of mormon, in 1830, long ages after paul had published the fact to the gentile world. what was revealed to the nephites in no way detracted from the glory of paul and the other apostles, making known the mystery of god's grace to the gentiles. third. it could be held that paul meant that himself and fellow apostles knew in a different way that the gentiles were to be fellow heirs with the house of israel in the privileges of the gospel. indeed, i think this must be the solution of the matter, for mr. campbell's version of it would bring paul and isaiah into pronounced conflict with each other, and prove that one or the other of them did not speak by the inspiration of god. that it was revealed to the ancients that the gentiles were to partake of the advantages of christ's atonement, and have part in the salvation that is possible though it is evident from the following passages, which all allow makes direct reference to christ and his mission. i the lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the gentiles. [15] again: and he said, it is a light thing that thou shouldest be my servant to raise up the tribes of jacob, and to restore the preserved of israel; i will also give thee for a light to the gentiles, that thou mayest be my salvation unto the end of the earth. [16] in the light of these revelations, concerning the part the gentiles were to have in the salvation that comes through christ, it can scarcely be said that this "mystery," was not revealed in ages previous to the days of paul; but it could be said, and this i contend is what paul meant, that it was not as fully known in former ages that the gentiles were "to be fellow heirs and of the same body, and partakers of his promise in christ by the gospel." before paul's time it was only in prophecy that this was known; but after his day it was known both in prophecy and as accomplished fact. vii. _the difficulty of the three days darkness_. an effort is sometimes made to bring the book of mormon into contradiction with the new testament in the matter of "three days darkness," connected with the death of jesus. the objection was recently stated in these terms: in helaman xiv: 20-27, and in i. nephi xix: 10, we read about three days of darkness which should cover "all the earth," and the isles of the sea at the crucifixion of the savior. neither the bible nor history speaks of three days of darkness on the eastern hemisphere, hence it did not cover "all the earth" as we understand it. the objection as here stated, and the argument to be inferred from it, is: the book of mormon says that at the crucifixion of messiah there will be three days of darkness that will cover all the face of the earth and the isles of the sea. history and the bible are silent about such an event; therefore, the book of mormon makes a false statement and must itself be untrue, and consequently uninspired, and is not at all what it claims to be, viz., a record of the ancient inhabitants of america, and brought forth by the power of god for the enlightenment and instruction of the world. this statement of the objection differs a little from the ordinary manner in which the objection is made. objectors usually try to make it appear that the book of mormon's statement that there were three days darkness in the western world during the time messiah was in the tomb is in conflict with the new testament's statement that there were three hours darkness during the crucifixion; but the fact that the new testament refers to an event that took place while jesus hung upon the cross in judea, and the book of mormon statement refers to an event that took place after his crucifixion, while he was lying in the tomb, and in the western hemisphere, instead of at jerusalem, it must be apparent that there is no conflict between the two accounts. but now to meet the objection as here presented. all that is necessary will be to present just exactly what the book of mormon does say with reference to the three days of darkness: the god of our fathers * * * * yieldeth himself, according to the words of the angel, as a man into the hands of wicked men to be lifted up according to the words of zenock, and to be crucified according to the words of neum, and to be buried in a sepulchre, according to the words of zenos, which he spake, concerning the three days of darkness which should be a sign given of his death, unto those who should inhabit the isles of the sea, more especially given unto those who are of the house of israel. [17] this is one of the passages referred to in the objection, but there is nothing here about the three days of darkness extending over "the whole face of the earth." it speaks of it as extending to the isles of the sea; i. e. to lands distant from jerusalem beyond the seas--to those more especially inhabited by the house of israel. in passing, and merely by the way, it may be interesting to call attention to the fact that here are three hebrew prophets referred to by nephi--zenock, neum, and zenos--each of whom had recorded an important prophecy respecting the coming and mission of christ; and had not the jews eliminated the books of these prophets from their collection of scriptures, it could not have then been said, as it is now said, that the bible is silent respecting these three days of darkness, which were to be a sign of the messiah's death; for then they would have had the words of zenos that there was to be such a sign given in the isles of the sea, inhabited by the house of israel. behold, as i said unto you concerning another sign, a sign of his death, behold in that day that he shall suffer death, the sun shall be darkened and refuse to give his light unto you, and also the moon, and the stars also; and there shall be no light upon the face of this land, even from the time that he shall suffer death, for the space of three days, to the time that he shall rise again from the dead. * * * and behold thus hath the angel * * said unto me, that these things should be, and that darkness shall cover the face of the whole earth for the space of three days. and the angel said unto me, that many shall see greater things than these, to the intent that they might believe that these signs and these wonders come to pass upon all the face of this land. (helaman, 20:28.) this is the other passage quoted, and in it is found the phrase, "that darkness shall cover the face of the whole earth for the space of three days." but it should be remembered that this is preceded by a statement concerning the three days darkness that limits this otherwise general statement, namely, "and there shall be no light upon the face of this land"--meaning america--"for the space of three days." this clearly limits the particular sign under consideration to america and the adjacent islands of the sea, in other words, to the western hemisphere. moreover, the phrase, "that darkness shall cover the face of the whole earth," is followed as well as preceded by the limiting clause--"these signs and these wonders"--namely, the three hours of tempest and of earthquake followed by the three days of darkness--"shall come to pass upon all the face of this land"--meaning of course, america. then again, when the prophecy is left and you turn to the history of its fulfillment, the whole of the thrilling narrative is clearly confined to the statement of events that occurred in the lands occupied by the nephites--that is, to the western hemisphere. yet in that narrative is found the same form of expression as in the prophecy of samuel, the lamanite. while describing events that are clearly confined to nephite lands, mormon says: "and thus the face of the whole earth became deformed because of the tempests and the thunderings and the lightnings. * * * and behold the rocks were rent in twain; they were broken up upon all the face of the whole earth."--(iii. nephi, 8: 17, 18). now did the prophet really mean that the convulsions he was describing extended to europe and asia and africa because he said "the rocks were broken upon the face of the whole earth?" no; you limit the general expression here by the facts of the whole circumstance under consideration, so that "broken up upon the face of the whole earth," means upon the face of the whole earth so far as the nephite lands are concerned--that is the limitation of the general phrase. as an example of this kind of interpretation, i introduce a passage or two from the bible. daniel, in giving the interpretation of the king of babylon's dream, says: thou, o king, art a king of kings: for the god of heaven hath given thee a kingdom, power, and strength, and glory. and wheresoever the children of men dwell the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. thou art this head of gold. does this prophecy really mean "wheresoever the children of men dwell," there, too, was the rule and dominion of nebuchadnezzar? did he rule all of europe and africa? did his dominion extend to the western hemisphere, for there the children of men dwelt as well as in asia? it is a matter of common information that nebuchadnezzar's dominion was not thus extended, but really was quite limited. what, then? shall we reject the prophecies of daniel because a strict and technical construction of his language does not meet the facts? again he says, speaking of the political powers that would succeed babylon: and after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. this third kingdom is generally agreed to have reference to the kingdom of alexander; but did alexander "bear rule over all the earth?" did he bear rule over the western hemisphere? no; nor did he know of its existence. what, then, shall we do with this inspired prophet who says he "shall bear rule over all the earth?" shall we reject him and his book? or say that his statements do not agree with the facts? that would be absurd. the particular phrase is limited by the general circumstances under which the prophet was speaking. that is of course taken by all who believe the book of daniel, and it is a course amply justified by reason. again, it is recorded in luke, speaking of the events which happened during the crucifixion of the savior: and it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. did this inspired writer really have in mind the whole round earth, or was he speaking with reference to what happened right there in judea where the main event occurred? undoubtedly he had reference to what had been stated to him by the eye witnesses of the scene, who merely related what appeared to them; namely, that a darkness settled down over the land, but they were not thinking of the face of the whole earth when they told the story to luke, nor was he when he wrote his statement of the event. one other example: be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof i paul am made a minister. (col. i: 23.) is this statement of paul's literally true? had the gospel at that time, or, for matter of that, has it at any time since then, been preached unto every creature under heaven? certainly not. and when paul wrote his letter to the colossians there were millions of the children of men, as there are to this day, who never had heard of messiah or the gospel. paul could only have meant by this over-statement of the matter, that the gospel had been generally preached in the kingdoms and provinces with which himself and the colossians were acquainted; and no one thinks of rejecting paul or his books because of such seeming inaccuracies. his use of such broad-sweeping phrases are interpreted in the light of reason, and limited by the well known circumstances under which he wrote. it should be remembered in this connection, that hyperbole is a habit of speech with oriental peoples, to whom the jews belonged; and indirectly, too, the nephites are descendents of the same people, and have retained to a large extent the same habits of expression; all of which should be taken into account in the interpretation of the nephite records as it always is in exegeses of the hebrew scriptures. v. _the birth of jesus "at jerusalem."_ the following prediction concerning the birth place of jesus is found in the book of alma. and behold he shall be born of mary, at jerusalem, which is the land of our forefathers. jesus, it is well known, was born at bethlehem, judea, between four and five miles south of jerusalem, really a suburb of the larger city. nearly all objectors point to this prophecy as being in contradiction of the well attested historical fact of christ's birth at bethlehem. the objection is seldom fairly stated. it is charged that the book of mormon says that jesus was born "at jerusalem," and alexander campbell quotes it as being "in jerusalem," and all omit the qualifying clause "the land of our fathers," which clearly indicates that it is not the "city" which the nephite historian gives, but the "land" in which jesus would be born. this explanation of the supposed difficulty is further strengthened when it is remembered that it was a custom of the nephites to name large districts of country--such as might correspond to provinces and principalities in other nations--after the chief city of the land: now it was the custom of the people of nephi, to call their lands, and their cities, and their villages, yea, even all their small villages, after the name of him who first possessed them; and thus it was with the land of ammonihah. [18] and hence, too, came the practice of calling large districts of country after the chief city therein. in this same book of alma--as throughout the book of mormon--we have the city named after the man who founded it, and the district of country named from the chief city, thus: "the land of zarahemla," "the land of melek;" "the land of ammonihah;" "the land of gideon;" "the land of lehi-nephi, or the city of lehi-nephi;" and so on ad infinitum. it became a habit of speech with them, especially with reference to jerusalem, whence their forefathers came, as witness the following few out of many such quotations that could be given: i shall give this people a name, that thereby they may be distinguished above all the people which the lord god hath brought out of the land of jerusalem. (mosiah 1: 11.) that same god has brought our fathers out of the land of jerusalem. (mosiah 7: 20.) why will he not show himself in this land, as well as in the land of jerusalem? (helaman 16: 19). hence when it is said that jesus should be born "at jerusalem, which is the land of our forefathers," the nephite writer merely conformed to a habit of speech, and meant the "land" of jerusalem, not the "city." vi. _the settlement of modern controversies_. this prophet smith * * * * wrote on the plates of nephi, in his book of mormon, every error and almost every truth discussed in new york for the last ten years. he decides all the great controversies;--infant baptism, ordination, the trinity, regeneration, repentance, justification, the fall of man, the atonement, transubstantiation, fasting, penance, church government, religious experience, the call to the ministry and general resurrection, eternal punishment, who may baptize, and even the question of free masonry, republican government, and the rights of man. all these topics are repeatedly alluded to. then in mockery: how much more benevolent and intelligent this american apostle than the holy twelve and paul to assist them! he prophesied of all these topics, and of the apostasy, and infallibly decides by his authority every question. how easy to prophecy of the past or of the present time! such the statement of alexander campbell in the criticism so often quoted in these pages. some critics of the book of mormon have charged that it contained nothing of importance on such matters; [19] nothing that was really worth while considering, but if it considers this long list of subjects enumerated by mr. campbell, the charge of not dealing with questions of importance must surely be set aside. as a matter of fact, the book of mormon deals with at least the most of the subjects enumerated, not, however, as they were discussed in new york between 1820 and 1830, but as they arose in the experience of the ancient inhabitants of america, or as the nephite prophets moved upon by the holy spirit saw what would arise within the experience of the gentiles who would inhabit the land. the chief complaint against mr. campbell's objection on these points consist in the spirit in which he makes it. for example, the book of mormon says nothing of "free masonry," but throughout the work it does discuss the question of secret societies that existed both among the jaredites and nephites, which societies were factors in bringing about the overthrow of both these nations; and it contains also prophetic warning to the gentiles against such secret combinations. if in the treatment of theological questions and difficulties enumerated by mr. campbell there appears in the book of mormon the same difficulties that have agitated the eastern world, it must be remembered that the source of error is the same--the limitation of human knowledge, reason and judgment; the ever present inclination in man to follow after his own devices; and that the same tempter to evil operated in the western hemisphere as in the eastern hemisphere, and evidently has reproduced the same theological difficulties and led men into the same errors. take for example the matter of infant baptism, which mr. campbell says the book of mormon settles, and indeed it does, by most emphatically pointing out the error and wickedness of it when the doctrine is made to teach the salvation of one innocent child because it is baptized, and the eternal damnation of another innocent child because it was not baptized; [20] but the book of mormon condemnation of that wicked doctrine was not recorded in its pages because of any controversy existing on the subject in new york, as mr. campbell pretends, but because the nephite prophets were aroused against this doctrine by reason of their people running into the same error--the doctrine of eternal damnation of unbaptized infants--which burdened the teachings of so called christian churches. the proof of this statement is in the fact that the native americans at the time of the spanish invasion of their country were practicing infant baptism. the fact is related by all the authorities, varying slightly in their description of it, according as they get the tradition from this, that, or the other section of the country. perhaps, however, sahagun's description is the most minute and covers the subject more completely than any other of the writers, and hence i give at length the passage on the subject as quoted by prescott in his appendix to the "conquest of mexico." when every thing necessary for the baptism had been made ready, all the relations of the child were assembled, and the midwife, who was the person that performed the rite of baptism, was summoned. at early dawn they met together in the court-yard of the house. when the sun had arisen, the midwife, taking the child in her arms, called for a little earthen vessel of water, while those about her placed the ornaments which had been prepared for the baptism in the midst of the court. to perform the rite of baptism, she placed herself with her face towards the west, and immediately began to go through certain ceremonies. * * * * after this she sprinkled water on the head of the infant, saying, "o, my child! take and receive the water of the lord of the world, which is our life, and is given for the increasing and renewing of our body. it is to wash and purify. i pray that these heavenly drops may enter into your body, and dwell there; that they may destroy and remove from you all the evil and sin which was given to you before the beginning of the world; since all of us are under its power, being all the children of chalchivitlycue" (the goddess of water), she then washed the body of the child with water, and spoke in this manner: "whencesoever thou comest, thou that are hurtful to this child; leave him and depart from him, for he now liveth anew, and is born anew; now he is purified and cleansed afresh, and our mother chalchivitycue again bringeth him into the world." having thus prayed, the midwife took the child in both hands, and, lifting him towards heaven, said, "o lord, thou seest here thy creature, whom thou hast sent into this world, this place of sorrow, suffering, and penitence. grant him, o lord, thy gifts, and thine inspiration, for thou art the great god, and with thee is the great goddess." torches of pine were kept burning during the performance of these ceremonies. when these things were ended, they gave the child the name of some one of his ancestors, in the hope that he might shed a new lustre over it. the name was given by the same midwife, or priestess, who baptized him. this is a perverted form of baptism preserved in the customs of the native americans. the nephites, in the days of mormon--and how much before that is not known--fell into this error of infant baptism and were evidently teaching the damnation of those infants who did not receive that ordinance. when young moroni was called to the ministry, his father, mormon, charged him strictly against this error and sharply proclaimed against the iniquity of it. yet it seems to have persisted in the customs of the native americans until we see it in the form represented by sahagun, though of course it may have received modifications--such for instance as being administered by women--since the period with which the book of mormon closes. it is in this manner that the book of mormon settles the question of infant baptism, not, as mr. campbell insinuates, viz., that the question of infant baptism being under discussion in western new york joseph smith inserted a decision on the controversy in the book of mormon. further in relation to this matter of baptism in the book of mormon, it does settle the question of the manner of baptism through the instructions which jesus is represented as giving to the nephites--and was there a subject in relation to the gospel on which christians needed instructions more than upon this? and now jesus to the nephites: verily i say unto you, that whoso repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them; behold, ye shall go down and stand in the water, and in my name ye shall baptize them. and now behold; these are the words which ye shall say, calling them by name, saying. "having authority given me of jesus christ, i baptize you in the name of the father, and of the son, and of the holy ghost. amen." and then shall ye immerse them in the water and come forth again out of the water. there can be no doubt as to the manner of christian baptism after these instructions from the master, by those who accept the book of mormon as an authority. how much wrangling and idle disputation would have been saved the christian world if something as definite as this had been found in the christian annals of the eastern world! in passing, and in proof of the divinity of this ceremonial, i call attention to the simplicity and yet comprehensiveness of it; to the directness of it. place the simplicity and directness of this formula of baptism in contrast with sahagun's description of baptism among the native americans, or contrast it with the same ceremony as practiced among the paganized christians of the old world, [21] and the simplicity and dignity of the ordinance as given by the savior to the nephites will not only appear, but will strongly plead for its divine origin. i also call attention to the settlement of what mr. campbell calls "transubstantiation," this is, to the christian memorial known as the lord's supper, about which gathers some of the most vexed questions of christian controversy. for the manner in which this simple memorial of christ's atonement was changed to what was considered a magnificent spiritual, yet real sacrifice, the reader is referred to what is said in volume i of the new witness, chapter v. here i only wish to call attention to the simple beauty and comprehensiveness of the prayer which consecrated the emblems of the body and blood of christ, found in the book of mormon. trusting to the presence of qualities of simplicity and appropriateness to establish the divine origin of said formula, which result, if accomplished by the citation, will tend also to prove the general claims of the book of mormon. now the prayer of consecration: o god, the eternal father, we ask thee in the name of thy son jesus christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy son, and witness unto thee, o god, the eternal father, that they are willing to take upon them the name of thy son, and always remember him, and keep his commandments which he hath given them, that they may always have his spirit to be with them. amen. "the manner of administering the wine. behold, they took the cup, and said: o god, the eternal father, we ask thee, in the name of thy son jesus christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy son, which was shed for them, that they may witness unto thee, o god, the eternal father, that they do always remember him, that they may have his spirit to be with them. amen. of this formula i have already said what archdeacon paley has said of the lord's prayer, when appealing to its excellence as evidence of its divine origin--"for a succession of solemn thoughts, for fixing the attention on a few great points, for suitableness, for sufficiency, for conciseness without obscurity, for the weight and real importance of its petitions, this prayer is without an equal." its composition in excellence arises far above any performance that joseph smith could be considered equal to, and, in a word, carries within itself the evidence of a divine authorship. such passages as these need no argument in support of their divine origin. we may trust entirely to the self-evidence which breathes through every sentence. a campbell's mockery against such passages amounts to nothing. vii. _the book contains nothing new_. relative to the objections urged against the book of mormon that it reveals nothing new, that it adds nothing to our christian treasury of knowledge, in other words, the charge that it contains no revelation--i refer for answer to all that, to what i have said concerning the knowledge which the book of mormon imparts on so many great and important subjects in chapters xxxix and xl. moreover, objections based upon this plea that the book of mormon reveals no new moral or religious truth, is a position not well taken by christians at least. it must be conceded that the things which christians would be compelled to allow as the important things for men to know--the existence of god the father; the relationship of jesus christ to him, and the latter's relationship to men in effecting their redemption; the means by which that redemption is achieved; the final coming and universal reign of god's kingdom on earth, etc.,--all these important truths are repeated in christ's ministry among the nephites. when messiah came to the new world he had the same announcement to make concerning himself and his relations to the world, the same ethical and spiritual doctrines to teach; and as he had been accustomed to state these doctrines in brief, aphoristic sentences while in judea, it is not strange that the same things were given to the nephites in their language much in the same form. in a word, he not only had the same revelation to make to the inhabitants in the western hemisphere as to those in the eastern hemisphere, the same religion to teach, and therefore, as i have already remarked, it is sameness of doctrine, identity of construction, that should be looked for rather than something new in religion and ethics. i would also remind the christian reader of the fact that this same alleged want of originality, this alleged lacking of that which is new, is charged against the lord jesus christ both by infidels and jews. they demand to know what moral and religious truth jesus taught the world that was not already taught by buddha and the jewish rabbis. not only is it claimed that christ's moral truths were borrowed from more ancient teachers, but that the principle events of his life, also, from his birth of a virgin to his crucifixion and resurrection as a god, were stolen from myths concerning old world heroes and teachers. one writer devotes a volume to the subject in which he traces in the heathen mythologies sixteen crucified saviors; the traditions concerning whom more or less bear some resemblance to chief events in the life of messiah. perhaps one of the most elaborate and carefully prepared comparisons of the teachings of the messiah as recorded in the new testament, and the rabbis in the talmud appear in "the open court" for october, 1903, (vol. 17). of the long parallel i can only give samples: new testament. talmud. "more acceptable to the "blessed are the poor in spirit". lord than sacrifice is the humble spirit." "let this be thy short form "thy kingdom come. thy of prayer: thy will be done will be done on earth as it is in in heaven, and may peace of heaven." heart be the reward of them that reverence thee on earth." "lead us not into temptation, "lead me not into sin, even but deliver us from evil." from its temptations deliver thou me." "for with what judgment ye "whoso judges his neighbor judge, ye shall be judged." charitably, shall himself be charitably judged." "how wilt thou say to thy "do they say: take the brother, let me pull out the splinter out of thine eye? he mote out of thine eye; and behold will answer: remove the beam a beam is in thine own out of thine own eye." eye." "all things whatsoever ye would that men should do to "what is hateful unto thee, you, do you even so to them, that do not unto another. this for this is the law and the is the whole law, all the rest prophets." is commentary." "freely ye have received, "as freely as god has taught freely give." you, so freely shall ye teach." "the sabbath was made for "the sabbath has been delivered man, not man for the sabbath." into your power, not you into the power of the sabbath." "it is enough for the disciple "it is enough for the servant that he be as his master." that he be as his master." a parallel somewhat similar, though neither so closely identical nor so extended, can be drawn between the teachings of buddha and christ, which any one may verify for himself by consulting max muller's lecture on _dhammapada_, or the path of virtue. [22] to a limited extent, also, a similar parallel might be drawn between the teachings of christ and confucius, and even of other moral philosophers. to illustrate what i mean, take the "golden rule," for so long, and even now, by a great many people, regarded as an exclusively christian utterance, and you will find the substance of it in the utterance of many teachers before the time of christ: 1. golden rule by confucius, 500 b. c. "do unto another what you would have him do unto you, and do not to another what you would not have him do unto you. thou needest this law alone. it is the foundation of all the rest." 2. golden rule by aristotle, 385 b. c. "we should conduct ourselves toward others as we would have them act toward us." 3. golden rule by pittacus, 650 b. c. "do not to your neighbor what you would take ill from him." 4. golden rule by thales, 464 b. c. "avoid doing what you would blame others for doing." 5. golden rule by isocrates, 338 b. c. "act toward others as you desire them to act toward you." 6. golden rule by aristippus, 365 b. c. "cherish reciprocal benevolence, which will make you as anxious for another's welfare as your own." 7. golden rule by sextus, a pithagorean, 406 b. c. "what you wish your neighbors to be to you, such be also to them." 8. golden rule by hillel, 50 b. c. "do not to others what you would not like others to do to you." [23] though perhaps not properly belonging to my treatment of this objection to the book of mormon, i may say in passing--and to keep those who read these pages in the presence of the full truth--i may say that the presence of ethical and religious truths, in what we call heathen mythology, is easily accounted for. the gospel was taught in very ancient times, in fact from the beginning--a dispensation of it was given to adam--and although men departed from it in large measure as a system of truth, still fragments of it were preserved in the mythologies of all people. so that as a matter of fact christianity, as taught by jesus, derived nothing from heathen mythology, but heathen mythologies were made rich by fragmentary truths from the early dispensations of the gospel of jesus christ. viii. _modern astronomy in the book_. from a remark of the younger alma's (first century b. c.), and from one of mormon's (fourth century a. d.), it is evident that the nephites had knowledge of the movement of the earth and of the planets. alma, in his remark, appeals to the earth's motion, "yea, and also of the planets which move in their regular form," as being evidence of the existence of the creator. [24] mormon's remark comes in course of some reflections of his upon the power of god, when abridging the book of helaman, in which he says: yea, and if he say unto the earth, move, it is moved; yea, if he say unto the earth, thou shalt go back, that it lengthen out the day for many hours, it is done; and thus according to his word, the earth goeth back, and it appeareth unto man that the sun standeth still; yea, and behold, this is so; for sure it is the earth that moveth, and not the sun. [25] both these passages are referred to by lamb [26] as evidence of the book of mormon being modern, and the second passage he sarcastically refers to as "a modern scientist attempting to explain joshua's miracle;" to which i might say: why not an ancient nephite's explanation of joshua's miracle, since the nephites were acquainted with that same miracle, having with them the book of joshua with other hebrew scriptures? moreover, the knowledge of the movement of the earth and of the planets is not modern knowledge. it is quite generally conceded that the ancients had the knowledge of these facts, and that the discoveries by copernicus, kepler and others are but a revival or restoration of ancient knowledge concerning the movement of the earth and planetary system. [27] the holy inquisition in passing sentence on galileo took ocassion to say something of the copernican system, teaching which was the philosopher's offense, and denounced it as "that false pythagorean doctrine utterly contrary to the holy scriptures." ("intellectual development of europe," draper, vol. ii., p. 263). again: because the inhabitants of the eastern hemisphere were fallen into ignorance concerning the facts of astronomy, it does not necessarily follow that the inhabitants of the western hemisphere were without correct knowledge on that subject. indeed, the authorities on american antiquities agree that the ancient native americans were well advanced in knowledge on that subject. priest, for instance, has the following passage on the subject: as it respects the scientific acquirements of the builders of the works in the west, now in ruins, [the mounds], mr. atwater, says, "when thoroughly examined, have furnished matter of admiration to all intelligent persons who have attended to the subject. nearly all the lines of ancient works found in the whole country, where the form of the ground admits of it, are right ones, pointing to the four cardinal points. where there are mounds enclosed, the gateways are most frequently on the east side of the works, towards the rising sun. where the situation admits of it, in their military works, the openings are generally towards one or more of the cardinal points. from which it is supposed they must have had some knowledge of astronomy, or their structures would not, it is imagined, have been thus arranged. from these circumstances also, we draw the conclusion that the first inhabitants of america, emigrated from asia, at a period coeval with that of babylon, for there it was that astronomical calculations were first made, 2,234 years before christ." [28] "these things could never have so happened, with such invariable exactness, in almost all cases, without design. 'on the whole.' says atwater, 'i am convinced from an attention to many hundreds of these works, in every part of the west which i have visited, that their authors had a knowledge of astronomy.'" baldwin has the following passage on what he regards as a telescopic device, discovered in an ancient mound: mr. schoolcraft gives this account of a discovery made in west virginia: "antique tube: telescopic device. in the course of excavations made in 1842 in the eastern-most of the three mounds of the elizabethtown group, several tubes of stone were disclosed, the precise object of which has been the subject of various opinions. the longest measured twelve inches, the shortest eight. three of them were carved out of steatite, being skilfully cut and polished. the diameter of the tube externally was one inch and four tenths; the bore, eight tenths of an inch. this calibre was continued till within three eighths of an inch of the sight end, when it diminishes to two tenths of an inch. by placing the eye at the diminished end, the extraneous light is shut out from the pupil, and distant objects are more clearly discerned.' he points out that the carving and workmanship generally are very superior to indian pipe carvings, and adds, if this article was a work of the mound-builders, 'intended for a telescopic tube, it is a most interesting relic.' an ancient peruvian relic, found a few years since, shows the figure of a man wrought in silver, in the act of studying the heavens through such a tube. similar tubes have been found among relics of the mound-builders in ohio and elsewhere. in mexico, captain dupaix saw sculptured on a peculiar stone structure the figure of a man making use of one. astronomical devices were sculptured below the figure. this structure he supposed to have been used for observation of the stars." [29] later, referring to the dupaix mexican observatory, baldwin says: "in this part of mexico captain dupaix examined a peculiar ruin, of which he gave the following account: "near the road from the village of tlalmanalco to that called mecamecan, about three miles east of the latter, there is an isolated granite rock, which was artificially formed into a kind of pyramid with six hewn steps facing the east. the summit of this structure is a platform, or horizontal plane, well adapted to observation of the stars on every side of the hemisphere. it is almost demonstratable that this very ancient monument was exclusively devoted to astronomical observations, for on the south side of the rock are sculptured several hieroglyphical figures having relation to astronomy. the most striking figure in the group is that of a man in profile, standing erect, and directing his view to the rising stars in the sky. he holds to his eye a tube or optical instrument. below his feet is a frieze divided into six compartments, with as many celestial signs carved on its surface." it has been already stated that finely-wrought "telescopic tubes" have been found among remains of the mound-builders. they were used, it seems, by the ancient people of mexico and central america, and they were known also in ancient peru, where a silver figure of a man in the act of using such a tube has been discovered in one of the old tombs. [30] even prescott, who is inclined to be sceptical of the statements made concerning astronomical instruments among the aztecs, and ridicules dupaix's assertion of the existence of an astronomical observatory, nevertheless says: we know little further of the astronomical attainments of the aztecs. that they were acquainted with the cause of eclipses is evident from the representation, on their maps, of the disk of the moon projecting on that of the sun. whether they had arranged a system of constellations is uncertain; though, that they recognized some of the most obvious, as the pleiades, for example, is evident from the fact that they regulated their festivals by them. [31] nadaillac, always conservative concerning the civilization and knowledge of the native americans, on this point says: the various races which occupied central america had some knowledge of astronomy. they were acquainted with divisions of time founded on the motion of the sun, and long before the conquest they possessed a regular system. [32] bancroft, on the same subject, remarks: perhaps the strongest proof of the advanced civilization of the nahuas was their method of computing time, which, for ingenuity and correctness, equaled, if it did not surpass, the systems adopted by contemporaneous european and asiatic nations. the nahuas were well acquainted with the movements of the sun and moon, and even of some of the planets, while celestial phenomena, such as eclipses, although attributed to unnatural causes, were nevertheless carefully observed and recorded. they had, moreover, an accurate system of dividing the day into fixed periods, corresponding somewhat to our hours; indeed, as the learned sr. leony gama has shown, the aztec calendar-stone which was found in the plaza of the city of mexico, was used not only as a durable register, but also as a sundial. [33] ix. _the geography of the book_. it is objected to the book of mormon that it lacks "local coloring" and definiteness in respect of its geography; and it is usually contrasted to its disadvantage with the bible in this respect. "i have not been able to find an edition of the book of mormon with maps in it," says one objector, "nor have i been able to find with perfect surety the location of the land in which christ is supposed to have appeared to the nephites." [34] "we find almost nothing," continues dr. paden, "which would fit with the tropical climate; in fact, the general description would better coincide with pennsylvania or new york." [35] "the grandest mountains in the world, and the highest table lands," says another objector, "are as entirely ignored as is the general shape of the two continents and other physical facts. while the physical characteristics of palestine are woven as a web into almost every page of bible history, the book of mormon is unable to appeal to a single geographical fact in confirmation of its pretended histories, except the general one that there was a 'land south' and a 'land north.'" [36] this is an exaggerated statement of the supposed difficulty, and so also is it an exaggerated statement concerning the geography of the bible. suppose, for instance, you separate the book of isaiah from the rest of the library of books comprising the bible, and how much of a figure does geography cut in that book? the same may be said of the book of psalms, the book of proverbs, and, separating the preface from it, the same could be said of the book of deuteronomy. mistakes in criticism of the book of mormon are continually made through entertaining the idea that the book of mormon in its structure is the same as the bible; that it is the translation of a people's original literature, and that the books of mosiah, alma, helaman, etc., are the books written by the men bearing those names. whereas, what we have is but mormon's abridgment of the writings of those men. the book of mormon, in other words, save for the writings of nephi and jacob (149 pages), and seven other writers [37]--whose entries upon the small plates of nephi make but about eight pages--is an abridged record throughout. historical events, doctrines, prophecies, not geographical descriptions, the location of cities, the course of rivers, the grandeur of mountains or the extent of valleys, will be the objective of mormon's research through the larger nephite records. i may say, therefore, in answer to this criticism of the book of mormon, while by no means granting all that is claimed in respect of its geographical defects--its imperfections in geography arise from the very nature of the book's construction. in such a work you do not look for geographical knowledge. i may say also that as these pages go to press the question of book of mormon geography is more than ever recognized as an open one by students of the book. that is to say, it is a question if mormon views hitherto entertained respecting book of mormon lands have not been a misconception by reason of premises forced upon its students by the declaration of an alleged revelation. in a compendium of doctrinal subjects, published by the late elders franklin d. richards and james a. little, the following item appears: _lehi's travels.--revelation to joseph the seer:_ the course that lehi and his company traveled from jerusalem to the place of their destination: they traveled nearly a south, southeast direction until they came to the nineteenth degree of north latitude; then, nearly east of the sea of arabia, then sailed in a southeast direction, and landed on the continent of south america, in chili, thirty degrees south latitude. [38] the only reason so far discovered for regarding the above as a revelation is that it is found written on a loose sheet of paper in the hand writing of frederick g. williams, for some years second counselor in the first presidency of the church in the kirtland period of its history; and follows the body of the revelation contained in doctrine and covenants, section vii., relating to john the beloved disciple, remaining on earth, until the glorious coming of jesus to reign with his saints. the hand-writing is certified to be that of frederick g. williams, by his son, ezra g. williams, of ogden; and endorsed on the back of the sheet of paper containing the above passage and the revelation pertaining to john. the indorsement is dated april the 11th, 1864. the revelation pertaining to john has this introductory line: "_a revelation concerning john, the beloved disciple_." but there is no heading to the passage relating to the passage about lehi's travels. the words "lehi's travels;" and the words "revelation to joseph the seer," are added by the publishers, justified as they supposed, doubtless, by the fact that the paragraph is in the hand writing of frederick g. williams, counselor to the prophet, and on the same page with the body of an undoubted revelation, which was published repeatedly as such in the life time of the prophet, first in 1833, at independence, missouri, in the "book of commandments," and subsequently in every edition of the doctrine and covenants until now. but the one relating to lehi's travels was never published in the life-time of the prophet, and was published no where else until published in the richards-little's compendium as noted above. now, if no more evidence can be found to establish this passage in richards and little's compendium as a "revelation to joseph, the seer," than the fact that it is found in the hand writing of frederick g. williams, and on the same sheet of paper with the body of the revelation about john, the beloved disciple, the evidence of its being a "revelation to joseph, the seer," rests on a very unsatisfactory basis. yet this alleged "revelation" has dominated all our thinking, and influenced all our conclusions upon the subject of book of mormon geography. whereas, if this is not a revelation, the physical description relative to the contour of the lands occupied by the jaredites and nephites, that being principally that two large bodies of land were joined by a narrow neck of land--can be found between mexico and yucatan with the isthmus of tehuantepec between. if the investigation now going on shall result in relieving us of the necessity of considering ourselves bound to uphold as a revelation the passage in richards and little's compendium, here considered, many of our difficulties as to the geography of the book of mormon--if not all of them in fact, will have passed away. in that event much found in this treatise of the book of mormon relative to the nephites being in south america--written under the impression that the passage in the above named compendium was, as is there set forth, a revelation--will have to be modified. and let me here say a word in relation to new discoveries in our knowledge of the book of mormon, and for matter of that in relation to all subjects connected with the work of the lord in the earth. we need not follow our researches in any spirit of fear and trembling. we desire only to ascertain the truth; nothing but the truth will endure; and the ascertainment of the truth and the proclamation of the truth in any given case, or upon any subject, will do no harm to the work of the lord which is itself truth. nor need we be surprised if now and then we find our predecessors, many of whom bear honored names and deserve our respect and gratitude for what they achieved in making clear the truth, as they conceived it to be--we need not be surprised if we sometimes find them mistaken in their conceptions and deductions; just as the generations who succeed us in unfolding in a larger way some of the yet unlearned truths of the gospel, will find that we have had some misconceptions and made some wrong deductions in our day and time. the book of knowledge is never a sealed book. it is never "completed and forever closed;" rather it is an eternally open book, in which one may go on constantly discovering new truths and modifying our knowledge of old ones. the generation which preceded us did not exhaust by their knowledge all the truth, so that nothing was left for us in its unfolding; no, not even in respect of the book of mormon; any more than we shall exhaust all discovery in relation to that book and leave nothing for the generation following us to develop. all which is submitted, especially to the membership of the church, that they may be prepared to find and receive new truths both in the book of mormon itself and about it; and that they may also rejoice in the fact that knowledge of truth is inexhaustible, and will forever go on developing. x. _of the objection that the transcript of characters made from the nephite plates by joseph smith, a few lines of which have been preserved, bear no resemblance to the hieroglyphics and language characters discovered in central america on stone tablets, maya books and mexican picture writing_. this is an objection most vehemently urged by rev. m. t. lamb, author of "the golden bible," already several times quoted in this division of my treatise. mr. lamb takes the three lines of characters of joseph smith's transcript, and confronts them with a _fac simile_ of landa's maya alphabet, and also engravings from some of the stone tablets from palenque and copan, and then triumphantly invites comparison in the following passages: we ask the candid reader carefully to examine these characters, and then look back again to page 261. those [joseph's transcript from the plates] are the characters joseph smith tells us were universally used in central america 1,500 and 2,000 years ago--while the ruins, the engraved stones, the chiselled marble, tell us that these [mr. lamb's reproduction of landau's maya alphabet] were the characters actually used in that locality, and at that time. look at the two attentively--see if you can discover any likeness whatever between them. a woeful fatality, is it not? that there should not happen to be even one of mr. smith's characters that bears a family likeness, or the least particle of resemblance to the characters actually used by the ancient inhabitants of central america! [39] commenting again upon the characters of joseph smith's transcript, mr. lamb says: the longer you look at them the more modern and familiar they will become until professor anthon's designation, a "hoax" will not seem at all surprising even to a candid mormon. and if that word is not the proper one, this certainly must be acknowledged, that they are the most unfortunate specimen of ancient characters that have ever been exhibited; for they have a fearfully suspicious look, and it would take the clearest possible evidence to drive away that suspicion from any intelligent and unprejudiced mind. [40] these are rather formidable conclusions to force upon us from a basis of comparison so narrow as that furnished by the three lines of joseph smith's transcript. this preserved scrap, published first in the "prophet," new york, december 21st, 1844 [41] of three lines, or even that of seven lines preserved with the whitmer manuscript, are evidently not all that were submitted to professor anthon [42] by martin harris. professor anthon in describing the characters submitted to him as a transcript from the plates, says: this paper in question was, in fact, a singular scroll. it consisted of all kinds of singular characters disposed in columns, and had evidently been prepared by some person who had before him at the time a book containing various alphabets, greek and hebrew letters, crosses and flourishes; roman letters inverted or placed sideways were arranged and placed in perpendicular columns, and the whole ended in a rude delineation of a circle, divided into various compartments, arched with various strange marks, and evidently copied after the mexican calendar by humboldt, but copied in such a way as not to betray the source whence it was derived. neither the three lined transcript, [43] nor the seven, meets this description of anthon's though they may have constituted a part, and doubtless were a part of what was submitted to professors anthon and mitchell. but neither of the two transcripts furnishes data for the conclusions of mr. lamb, since we have in them so few of the nephite characters as a basis of comparison. but even from data so meagre as that furnished by these transcripts, it is possible to show that mr. lamb and others who have made like objection are too hasty in their conclusions. on a separate page, i give a photographic reproduction of the ancient maya alphabet as engraved by dr. augustus le plongeon, from the mural inscriptions of the mayas, and the egyptian hieratic alphabet according to messrs. champollion, le jeune and bunsen. the whole page is a photograph reproduction of a page from the preface of le plongeon's work, "sacred mysteries among the mayas and the quiches," page xii. [tables of characters captioned "ancient maya hieratic alphabet according to mural inscriptions." and "egyptian hieratic alphabet according to messrs. champollion, le jeune and bunsen."] [image captioned _"transcript of ancient egyptian characters from rawlinson's history of egypt_.] [image captioned _transcript from nephite plates, by joseph smith_.] two things are to be observed with reference to these two alphabets: first, the strong resemblance between many of the american and egyptian characters; second, the resemblance of some of the characters in the transcript from the nephite plates to some of the characters in both the so-called maya and the egyptian alphabet. and although the nephite characters are so few, and some allowance must be made for unskilfulness in making the transcriptions, yet there is to be seen a strong family likeness between the characters of all three productions here presented, mr. lamb and others to the contrary notwithstanding. and that family likeness between the nephite characters and egyptian writing is made more impressive by the second page of _fac similies_ herewith presented, consisting first of a photographic reproduction of a transcript, of the three kinds of writing employed by the egyptians in ancient times, from the work of george rawlinson, compared with joseph smith's transcript of nephite characters. the first line from rawlinson's work is the hieroglyphic form of egyptian writing, the second the hieratic, the third the demotic. [44] it will be observed, as mr. rawlinson himself points out, that "there is not much difference between the hieratic and the demotic." the former is the earlier of the two. and now, notwithstanding the fact that the nephites wrote in characters that they called "reformed egyptian"--which i understand to mean, in altered or changed egyptian characters yet, i submit, that when the transcript of nephite characters made by joseph smith is compared with the transcript from the works of mr. rawlinson, there is a strong family likeness very gratifying to believers in the book of mormon, and the force of mr. lamb's objection on this head is destroyed by these submitted facts, viz., the few nephite characters preserved from joseph smith's transcripts, disclose a strong family resemblance to the ancient forms of egyptian writing, and even some similarities to the ancient maya alphabet published by le plongeon. footnotes 1. i peter i: 18-25. rev. xiii: 8. 2. titus i: 1, 2. 3. heb. x: 1. 4. i. cor. x: 1-4. 5. mr. campbell cites the first edition throughout. 6. heb. xiii: 20. 7. ii. nephi v: 26. ii. nephi vi: 2. 8. alma v: 44. alma xiii. 9. judges vi: 15. 10. judges vi. 11. see this vol. chapter xxxv. 12. ephesians iii: 5, 6. 13. i. nephi x; also book of jacob, chapter v. 14. col. i: 2, 3. 15. isaiah xlii: 6, 7. 16. isaiah xlix: 6-9 et seq., specially verses 20-22. paul himself quotes isaiah xlix: 6; see acts xiii: 47. simeon in the temple quotes isaiah; see luke ii: 30, 32. 17. i. nephi xix: 10. 18. alma viii: 7. 19. so hyde: "he [joseph smith, through the book of mormon] determines none of the great questions pending in the world at large, but only the minor difficulties that would have been likely to have reached a western village." hyde's "mormonism," p. 281. 20. moroni viii. 21. following is mosheim's description of baptism in the third century: "baptism was publicly administered twice a year, to such candidates as had gone through a long preparation and trial; and none were present as spectators, but such as had been themselves baptized. * * * none were admitted to the sacred font until the exorcist, by a solemn menacing formula, had declared them free from bondage to the prince of darkness and now servants of god. * * * the persons baptized returned home, decorated with a crown and white robe; the first being indicative of their victory over the world and their lusts, the latter of their acquired innocence." (mosheim's institute, century three, chapter iv.) in describing baptism in the century previous--and the same things accompanied it in the third and fourth--he tells how "the baptized were signed with the cross, anointed, commended to god by prayer and imposition of hands, and finally directed to taste some milk and honey;" also how "sponsors, or godfathers, were employed for adults, and afterwards for children likewise." all of which mummeries were additions to the sublimely beautiful and simple ordinance of the baptism of the gospel. 22. see science of religion, p. 193-300. 23. "the world's sixteen crucified saviors." (graves), pp. 303-4. 24. alma xxx: 44. 25. helaman xii: 13-15. 26. "golden bible," p. 336. 27. "in the sixth century before our era," remarks andrew d. white ("history of the warfare of science with theology in christendom," vol. i, pp. 120, 121), "pythagoras, and after him philolaus, had suggested the movement of the earth and planets about a central fire; and, three centuries later, aristarchus had restated the main truth with striking precision. here comes in a proof that the antagonism between theological and scientific methods is not confined to christianity; for this statement brought upon aristarchus the charge of blasphemy, and drew after it a cloud of prejudice which hid the truth for six hundred years. not until the fifth century of our era did it timidly appear in the thoughts of martianus capella; then it was again lost to sight for a thousand years, until in the fifteenth century, distorted and imperfect, it appeared in the writings of cardinal nicholas de cusa." 28. "american antiquities" (priest), p. 272. 29. "ancient america," (baldwin), p. 42. 30. "ancient america," (baldwin), pp. 122, 123. 31. "conquest of mexico," (prescott), vol. i., p. 103. 32. "pre-historic america," (nadaillac), p. 305. 33. bancroft's works, vol. ii., p. 502. 34. dr. w. m. paden, pastor of the first presbyterian church, salt lake city, utah, in a discourse against the book of mormon, march 21, 1904. 35. ibid. 36. golden bible, pp. 308, 309. 37. this work vol. ii., p. 138. 38. compendium, p. 289. 39. "the golden bible," p. 265. i quote from the 1887 edition, which i understand to be the revised and enlarged one. [45] 40. ibid., p. 260. 41. "the prophet" was a mormon weekly periodical, published by s. brannan from may, 1844, to may 24, 1845. 42. a fac simile of which is given in vol. ii., p. 72. 43. volume ii., this work p. 76. this is from his letter to e. d. howe; in a second letter to rev. coit, anthon gives a similar description. (ibid., pp. 79, 78.) 44. boston 1882, two volumes. the photographed transcript will be found in vol. i. of rawlinson, p. 120. chapter xlviii. objections to the book of mormon (continued). i. _alleged plagiarisms of historical and biblical events_. it is charged against the book of mormon that many of its historical incidents are mere plagiarisms of historical and biblical events. i shall only be able to indicate a few of these charges, and point out the means by which they may be fairly met. i call attention to the fact, in the first place, that some of the charges are absolutely false; that they are based on misquotations and misstated incidents. in other cases the comparison is very much strained to get the result of likeness, and throughout the likelihood of similarity in human experience is entirely overlooked. mr. john hyde declares that nephi's description of the rise of a great and abominable church immediately after the days of the messiah on earth, together with his description of her pride, power, and cruelty, is a quotation from the book of revelations, "a description of the church of rome;" [1] the abduction of the daughters of the lamanites by the priests of king noah; [2] the martyrdom of alma's converts in the land of ammonihah; [3] and the slaughter of the converts of ammon among the lamanites, [4] are events "borrowed from the history of nero, caligula, and fox's book of martyrs." in alma's conversion, he sees "an imitation of paul's miraculous conversion" with this difference; that paul was struck with blindness for three days, and alma is struck dumb for two days! [5] in the remarks of king mosiah on the advantages of a government by the people as against the rule of absolute monarchs, our author sees the doctrine of "vox populi vox dei," [6] although that idea nowhere occurs in the passage to which he gives reference, and in fact, in no passage of the book of mormon. these citations from the long list that our author makes out will perhaps be sufficient from him. those who wish to trace out this class of objections, as he makes them, may consult his work. [7] a more recent writer enters into the same line of argument in greater detail. [8] his theory is that the author of the book of mormon set out to "beat the bible" in the matter of wonderful things recorded. thus in the "eight barges" of the jaredites he sees an attempt to outdo the bible account of noah's "one ark." in a complete vision granted to the brother of jared of the pre-existent spirit-personage of the messiah, he sees the partial view of the same personage granted to moses outdone. in the fact that the nephite prophet, abinadi, interpreted certain writings upon the wall of a temple, he sees an imitation of daniel's exploit of reading the writing on the wall of belshazzar's palace. in ether's expressed doubt as to his own fate, whether he would be granted the privilege of translation or be required to pass through the ordeal of death, he sees the counterpart of the story of elijah's ascent into heaven. in the retention of three of the nephite apostles on earth until messiah shall come in his glory, he sees the new testament intimation and the early christian notion that the apostle john might be granted such a privilege--if such it could be regarded--outdone. in the signs of messiah's birth, granted to the nephites--the night of continuous light and the appearance of a new star in the heavens; as also in the signs of his crucifixion and burial--three hours of tempest and earthquake while the son of man was on the cross, and three days of darkness while he lay in the tomb [9]--our author sees again an effort to outdo the bible signs accompanying messiah's birth and death. in the account given in iii nephi [10] of the multitude being permitted to come in personal contact with the savior one by one, and touch the scars of the wounds he had received in crucifixion, rev. lamb sees an effort to outdo the new testament story of thomas thrusting his hands in the wounds of our savior, that he might be convinced of the reality of his resurrection. indeed, the reverend gentleman makes very much of this circumstance. he supposes the multitude granted this privilege numbered 2,500; and allowing that five persons would pass the savior every minute, giving each one twelve seconds to thrust his hand into messiah's side, and feel the print of the nails, would require "eight hours and twenty minutes of time!" [11] the reverend gentleman, however, neglected to give the matter due consideration. the number of the multitude, 2,500, is given at the close of the first day's visit of messiah to the nephites; whereas, the circumstance of the people being allowed to personally come in contact with the savior, is an event that took place early in the day, almost immediately upon the christ's appearance in fact, and when the "multitude" was much smaller than at the close of the day. two circumstances lead to the belief that the crowd was greatly augmented through the day. for instance, after some considerable time had elapsed after his appearing, and after the multitude had gone forth and felt the wounds in his hands and feet, jesus called for their sick and afflicted, that he might heal them. it is unreasonable to suppose that the blind and halt and sick were with the "multitude" when jesus first appeared, as the latter were a party strolling about the temple viewing the changes wrought in the land by the recent cataclysms, while the sick and maimed with their attendants would doubtless be at their homes. therefore, many of the people departed from the presence of jesus to bring to him these afflicted ones; and as they went on this errand of mercy they doubtless spread the news of christ's presence among them, with the result that the people were gathered together throughout the day. again, after blessing their afflicted ones, the lord jesus caused their children to be gathered together, that he might bless them; which doubtless in many cases caused parents to hasten again to their homes and ever as they went the news spread further and further of the messiah's presence, until finally, at the close of the day's gathering, 2,500 were found to be present. it by no means follows, however, that all this number thrust their hands into the wounds of messiah; but only the very much smaller number that was gathered about the temple in the land of bountiful earlier in the day, when messiah appeared to them. our author sees in these things i have quoted and some others that he details, plagiarisms of bible events; and concludes that the book of mormon, instead of being what it claims to be, is largely but a collection of bible events distorted by joseph smith's inventions. it places a christian minister, believing as he does in the divinity of both the old and new testament, at a very great disadvantage to make this kind of an argument. suppose we were to apply it as a test of the new testament? we could then say that the ascension of jesus, recorded in the acts of the apostles, is but an imitation of the glorious ascension of elijah into heaven in the presence of a host of angels. [12] we could say that the special miracles wrought by the hands of paul so that from his body were brought unto the sick handkerchiefs and aprons to the afflicted, and "the diseases departed from them and the evil spirits went out of them," is but an imitation of what elijah did when he sent his staff by the hands of his servant, commanding him to lay it on the face of the dead child of his shunammite friend to restore him to life. [13] "it might be said, also, that in the subsequent conduct of elijah in restoring this same child to life, we have the original of the new testament story of jarius's daughter. [14] in this same chapter of kings we have the following story of elisha's miraculously feeding a multitude: and there came a man from baalshalisha, and brought the man of god bread of the firstfruits, twenty loaves of barley, and full ears of corn in the husk thereof. and he said, give unto the people, that they may eat. and his servitor said, what, should i set this before an hundred men? he said again, give the people, that they may eat: for thus saith the lord, they shall eat, and shall leave thereof. so he set before them, and they did eat, and left thereof, according to the word of the lord. "who can doubt," the biblical sceptic might ask, "but what this story inspired that of the evangelists concerning the miraculous feeding of five thousand people, in a desert place, from five loaves, and two fishes. [15] the excess of people mentioned in the new testament--five thousand thus miraculously fed as against elijah's one hundred--"could be pointed to as an effort of the new testament writer to merely "outdo" in the marvelous the miracles of the old testament. again, it might be continued that the story of tenth revelations, where a little book is given to john the apostle to eat, one that should be bitter in his belly, but in his mouth sweet as honey, is but a plagiarism of a very similar story told in ezekiel where that prophet is commanded to eat the roll of the book, and it was in his mouth "as the honey for sweetness." [16] thus we might continue in drawing such parallels, but there would be neither profit nor argument in doing so. such procedure is scarcely worthy the name of criticism. it reminds one of shakespeare's rosalind finding the doggerel verses of the love-sick swain, orlando, hanging upon the trees of the forest of arden, and of rosalind reading them- from the east to the western ind, no jewel is like rosalind. all the pictures fairest lined, are but black to rosalind. let no fair be kept in mind, but the fair of rosalind. which doggerel the more sensible touchstone, listening to--and impatient at withal--finally breaks in upon the fair reader with: "i'll rhyme you so eight years together, dinners and suppers and sleepin-hours excepted:--for a taste- if a hart do lack a hind, let him seek out rosalind. if the cat will after kind, so be sure will rosalind. winter garments must be lined, so must slendor rosalind. they that reap must sheef and bind, then to cart with rosalind. sweetest nut hath sourest rind, such a nut is rosalind. so with like result one might run on with this kind of argument based upon the book of mormon's alleged plagiarisms from the hebrew scriptures. ii. _the absence of book of mormon names both of place and persons in native american language_. it is objected to the book of mormon that there nowhere appears in native american languages book of mormon names. "during the one thousand years of their recorded history," says one, "as given in the book of mormon, the old familiar names of lehi, nephi, laman, lemuel and others are constantly recurring; they held on to them with reverential pertinacity. if the book of mormon were a true record we should find these names in abundance among various indian races scattered over both continents." the absence of book of mormon names in the native language, is held to be fatal testimony against the claims of the book of mormon by this writer. [17] one recognizes here a real difficulty, and one for which it is quite hard to account. it must be remembered, however, that from the close of the nephite period, 420 a. d., to the coming of the spaniards in the sixteenth century, we have a period of over one thousand years; and we have the triumph also of the lamanites over the nephites bent on the destruction of every vestige of nephite traditions and institutions. may it not be that they recognized as one of the means of achieving such destruction the abrogation of the old familiar names of things and persons? besides there is the probable influx of other tribes and peoples into america in that one thousand years whose names may have largely taken the place of nephite and lamanite names. i have already suggested that the name "nahuas" and the adjective derived from it, "nahuatl," are probably variations of the names "nephi" and "nephite," derived, it may be, together with the bible names "nepheg," "nephish," "nephishesim," and "naphtali" from a common hebrew root. [18] also, that the name "hohgates," by which names the seven mythical strangers were called who in ancient times settled at point st. george on the pacific coast near san francisco, is a survival of the book of mormon name "hagoth," who is prominent in the book of mormon narrative as the man who first started maritime migrations from south america, northward along the pacific coast of north america. [19] mr. priest, the author of "american antiquities," declares that the word "amazon," the name of the chief river of south america, is an indian word. [20] early in the century in which messiah was born, four of the sons of the nephite king, mosiah ii, departed from zarahemla on a mission to the lamanites. at that time the lamanites occupied the lands formerly possessed by the nephites, previous to the migration of the more righteous part of that people to zarahemla--the old "land of nephi." this land, so far as can be determined, corresponds somewhat to the modern country of ecuador and perhaps the northern part of peru. [21] in this region, it will be remembered, the river amazon takes its rise. the leader of the nephite missionary expedition referred to was ammon, doubtless the oldest son of king mosiah ii. [22] such were the achievements of this man; such his rank, and such his high character that it is not difficult or unreasonable to believe that his name was given by the people to the principal stream of the land, and that it has survived under the modern variation of the name amazon. again, the word "andes," the name of the chief mountain range in south america, is quite generally supposed, if not conceded by the best authorities, to come from the native peruvian word "anti," meaning copper. [23] the peruvians, in order to cultivate some mountainous parts of their country, terraced the mountain sides, facing the same with stone. these terraces the spaniards called "andenes," whence some suppose the name "andes." "but the name," says prescott, "is older than the conquest, according to varcilasso, who traces it to 'anti,' the name of a province that lay east of cuzco. 'anta,' the word for copper, which was found abundant in certain quarters of the country, may have suggested the name of the province, if not immediately that of the mountains." [24] in any event we have the words "anti" and "anta" established as native american words, and the word "anti" is of frequent use in the book of mormon in a number of compound words, such as "anti-nephi-lehi," the name of a lamanite king or chief about b. c. 83. [25] the same name was given to his people, that is, they were called "anti-nephi-lehi's," [26] and possibly it may have been given to the land they occupied. if so it accounts for the word "anti" surviving as the name of a province, according to garcilasso, lying east of cuzco. we also have the word "antiomno," [27] the name of a lamanite king; "antionah," the name of a chief; "antionum," both the name of a man, [28] and also the name of a city; [29] also the word "antiparah," a nephite city; [30] "antipas," the name of a mountain; [31] and "antipus," the name of a nephite military leader. [32] it is true these words in the book of mormon, are written as simple words, but they are susceptible of being regarded as compound words, as follows: "anti-omno," "anti-pas," "anti-parah," and so following. if the peruvian terraces derived their name from this native word "anti," then when applied to nephite lands anti-onum would doubtless mean the terraced lands of onum, and anti-parah, the name of a city, would doubtless be the terraced city of parah, and so following. but after all this is said it is still a matter of regret that more of the nephite names, both of men and countries, have not survived in the native american languages. still the field of knowledge of american antiquities has not yet been thoroughly explored, and when its buried cities and monuments shall be more thoroughly known all the evidences that can be demanded along these lines will doubtless be produced. iii. _nephi's temple_. first nephi gives the following account of building a temple in the new world: and i, nephi, did build a temple; and i did construct it after the manner of the temple of solomon, save it were not built of so many precious things; for they were not to be found upon the land; wherefore, it could not be built like unto solomon's temple. but the manner of the construction was like unto the temple of solomon; and the workmanship thereof was exceeding fine. [33] this statement is unfairly dealt with by objectors. they generally represent it as saying that nephi, in this description, holds out the idea that he duplicated solomon's temple, excepting as to the richness of the materials employed in its construction. then an elaborate description of the greatness and architectural grandeur of solomon's temple is given. attention is also called to the fact that the hebrew nation bent all their energies through seven years of activity in constructing the temple of solomon; that they were aided by surrounding peoples, notably by king hiram and the tyrians. after all this is explained then comes what is supposed to be an insurmountable difficulty, namely: lehi's colony that came from jerusalem to america was a very small one, consisting of two families only, lehi's and ishmael's, and in addition the man zoram, perhaps not exceeding a score of adult persons on their arrival in the promised land. then after some time this colony is divided; the more righteous branch following nephi, and the wicked following his elder brothers laman and lemuel. so that it is safe to conclude that during the lifetime of the first nephi the colony remained a very small one; and since this temple was built about thirty years after the colony departed from jerusalem, the nephite division of it could not have included more than one hundred adults. how, then, it is triumphantly asked, could this small colony duplicate solomon's temple, renowned for its architectural beauty and greatness, and which required seven years for the nation of the hebrews to construct, assisted by surrounding people and the great treasuries which david, in his reign, had accumulated for that sacred purpose? the answer to the objection is to be found in a denial of the construction put upon nephi's description of his temple. that description does not warrant the conclusion that nephi's temple was a duplicate of solomon's, except as to the "manner of the construction," from which it is to be inferred that the general plan of the structure followed that of solomon's, but it does not follow that it was anything like solomon's in the extent or largeness of it; but in the arrangement of its courts; its several divisions and subdivisions were built "after the manner" and for the purposes for which solomon's temple was constructed. so that the labored argument as to the inability of so small a colony as lehi's duplicating solomon's temple is merely so much wasted energy, since no one is bound to hold that in its dimensions and greatness the nephite temple equaled solomon's temple. it was only like unto solomon's temple in its arrangement and uses, but doubtless by this colony was regarded as a very great achievement, as undoubtedly it was, and they would likely speak of it in the superlative degree of admiration in describing it. iv. _the difficulty of iron and steel among the nephites_. the book of mormon repeatedly affirms the nephite knowledge of the fusion of metals, and their knowledge and use of both iron and steel. as many writers on american antiquities deny the knowledge and use of these metals by the ancient americans, their alleged existence in the book of mormon is generally regarded as a capital objection to that record. not all the influential writers, however, are on that side of the question. "there is no evidence," says bancroft, "that the use of iron was known except the extreme difficulty of clearing forests and carving stone with implements of stone and soft copper." [34] referring to some of the stones in the ruins of peruvian buildings, prescott remarks: many of these stones were of vast size; some of them being full thirty-eight feet long, by eighteen broad, and six feet thick. we are filled with astonishment when we consider that these enormous masses were hewn from their native bed and fashioned into shape by a people ignorant of the use of iron. [35] but why could not the argument of wilkinson be followed when confronted with a similar problem respecting the ancient egyptian works in stone? he allowed that the achievements of that ancient people in quarrying and shaping huge blocks of stone to be an evidence of their knowledge and use of iron, but that its tendency to decomposition and oxidation prevented any specimens of it from being preserved. [36] later, notwithstanding prescott's disagreement with the argument, some of the best authorities sustained the conclusions of wilkinson. george rawlinson, for instance, in his "history of ancient egypt," says: in metals egypt was deficient. * * * * copper, iron, and lead do, however, exist in portions of the eastern desert, and one iron mine shows signs of having been anciently worked. "then," he remarks, "the metal is found in form of specular and red iron ore. still, none of these metals seem to have been obtained by the egyptians from their own land in any considerable quantity. in a foot note he says this mine lies in the eastern desert between the nile and red sea, at a place called hammami." [37] later, he says: it has been much questioned whether iron was employed at all by the egyptians until the time of the greek conquest. the weapons and implements and ornaments of iron which have been found in the ancient cities are so few, while those of bronze are so numerous, and the date of the few iron objects discovered is so uncertain that there is strong temptation to embrace the simple theory that iron was first introduced into egypt by the ptolemies. difficulties, however, stand in the way of a complete adoption of this view. a fragment of a thin plate of iron was found by col. vyse imbedded in the masonry of the great pyramid. [38] continuing, he says: some iron implements and ornaments have been found in the tombs with nothing about them indicative of their belonging to the late period. the paucity of such instances is partially, if not wholly accounted for, by the rapid decay of iron in the nitrous earth of egypt, or when oxidized by exposure to the air. it seems very improbable that the hebrew and canaanites should for centuries have been well acquainted with the use of iron, and their neighbors of egypt, whose civilization was far more advanced, have been ignorant of it. on these grounds the most judicious of modern egyptologists seem to hold, that while the use of iron by the egyptians in pharaonic times was at the best rare and occasional, it was not wholely unknown, though less appreciated than we should have expected. iron spear-heads, iron cycles, iron gimlets, iron bracelets, iron keys, iron wire were occasionally made use of, but the egyptians on the whole were contented with their bronze implements and weapons, which were more easily produced and which they found to answer every purpose. [39] may it not be argued with equal reason, that the lamanites, after the conquest of the nephites, found themselves in the same condition, that is, it was easier for them to convert copper into such implements as they desired than iron, until finally the use of iron was discontinued and the art of manufacturing it lost. baldwin says of the peruvians: iron was unknown to them in the time of the incas, although some maintain that they had it in the previous ages, to which belong the ruins of lake titicaca. iron ore was and still is very abundant in peru. it is impossible to conceive how the peruvians were able to cut and work stone in such a masterly way, or to construct their great roads and aqueducts without the use of iron tools. some of the languages of the country, and perhaps all, had names for iron; in official peruvian it was called "quillay," and in the old chilian tongue "panilic." "it is remarkable," observes molina, "that iron, which has been thought unknown to the ancient americans, has particular names in some of their tongues." it is not easy to understand why they had names for this metal, if they never at any time had knowledge of the metal itself. in the "mercurio peruano," (tome i., p. 201, 1791), it is stated that, anciently, the peruvian sovereigns, "worked magnificent iron mines at ancoriames, on the west shore of lake titicaca;" but i can not give the evidence used in support of this statement. [40]. deroo says: iron seems to have been unknown in america at the time of the spanish discovery, but the mound-builders' graveyards, afford proof that they not only knew it, but manufactured it into tools and implements. in the sepulchral mound at marietta (ohio) there was found in the year 1819 a little lump of iron ore that had almost the specific gravity of pure iron, and presented the appearance of being partially smelted, while in the mound at circleville oxidized iron was unearthed in the shape of a plate. [41] referring again to what was found in the mound at marietta, he says: in june of 1819, upon opening a mound at marietta, some very remarkable objects were discovered, consisting of three large circular copper bosses thickly overlaid with silver, and apparently intended as ornaments for a buckler or a sword-belt. on the reverse were two plates fastened by a copper rivet or nail, around which was a flaxen thread, while between the plates were two small pieces of leather. the copper showed much signs of decay; it was almost reduced to an oxide; but the silver, though much corroded, resumed its natural brilliancy on being burnished. in the same tumulus was also found a hollow silver plate six inches long and two broad, intended apparently as the upper part of a sword-scabbard. the scabbard itself seems to have perished in the course of time, as no other portion of it was found, with the exception of a few broken, rust-eaten pieces of a copper tube, which was likely intended for the reception of the point of the weapon. [42] josiah priest has the following passages on the subject of the discoveries of iron in the mounds of america: we have examined the blade of a sword found in philadelphia, now in peel's museum, in new york, which was taken out of the ground something more than sixty feet below the surface. the blade is about twenty inches in length, is sharp on one edge, with a thick back, a little turned up at the point, with a shank drawn out three or four inches long, on which was doubtless, inserted in the handle, and clenched at the end. it is known that the swords of all ancient nations were very short, on which account, their wars on the field of battle, were but an immense number of single combats. [43] describing what was found in one of the mounds at circleville, in ohio, upon the authority of mr. atwater, who was present when the mound was opened, he says: the handle, either of a small sword, or a large knife, made of an elk's horn; around the end where the blade had been inserted, was a ferule of silver, which, though black, was not much injured by time; though the handle showed the hole where the blade had been inserted, yet no iron was found, but an oxide or rust remained, of similiar shape and size. the swords of the ancient nations of the old world, it is known, were very short. charcoal, and wood ashes, on which these articles lay, were surrounded by several bricks, very well burnt. the skeleton appeared to have been burnt in a large and very hot fire. * * about twenty feet to the north of it (i. e. the skeleton) was another, with which was found a large mirror. * * * on this mirror was a plate of iron, which had become an oxide, but before it was disturbed by the spade, resembled a plate of cast iron. the mirror answered the purpose very well for which it was intended. [44] iron was known to the antediluvians; it was also known to the ancients of the west. copper ore is very abundant, in many places of the west; and, therefore, as they had a knowledge of it when they first came here they knew how to work it, and form it into tools and ornaments. this is the reason why so many articles of this metal are found in their works; and even if they had a knowledge of iron ore, and knew how to work it, all articles made of it must have become oxidized as appears from what few specimens have been found, while those of copper are more imperishable. [45] quoting mr. atwater again, priest says: there is a tradition (among the indians) that florida had once been inhabited by white people, who had the use of iron tools; their oldest indians say, when children, they had often heard it spoken of by the old people of the tribe, that anciently, stumps of trees covered with earth, were frequently found, which had been cut down by edged tools. whoever they were, or from whatever country they may have originated, the account, as given by morse, the geographer, of the subterranean wall found in north carolina, goes very far to show they had a knowledge of iron ore; and consequently knew how to work it, or they could not have had iron tools, as the shawanese indians relate. [46] again: on the river gasconade, which empties into the missouri, on the southern side, (about 70 miles west of st. louis) are found the traces of ancient works, similar to those in north carolina. in the saltpetre caves of that region, the gasconade country, in particular, were discovered, when they were first visited, axes and hammers made of iron; which led to the belief that they had formerly worked those caves for the sake of the nitre. dr. beck, from whose gazetteer of missouri and illinois, (p. 234), we have this account, remarks, however, that "it is difficult to decide whether these tools were left there by the present race of indians, or a more civilized race of people. * * * * this author considers the circumstance of finding those tools in the nitre caves, as furnishing a degree of evidence that the country of gasconade river was formerly settled by a race of men who were acquainted with the use of iron, and exceeded the indians in civilization and a knowledge of the arts. [47] in the town of pompey, onondaga county, new york, in one of the mounds where mr. priest describes the finding of glass, he also says: in the same grave with the bottle was found an iron hatchet, edged with steel. the eye, or place for the helve, was round, and extended or projected out, like the ancient swiss or german axe. * * * * in the same town, on lot no. 17, were found the remains of a blacksmith's forge; at this spot have been ploughed up crucibles, such as mineralogists use in refining metals. these axes are similar, and correspond in character with those found in the nitrous caves on the gasconade river, which empties into the missouri, as mentioned in professor beck's gazatteer of that country. * * * * * within the range of these works have been found pieces of cast iron, broken from some vessel of considerable thickness. these articles cannot well be ascribed to the era of the french war, as time enough since then till the region around about onondaga was commenced to be cultivated, had not elapsed to give the growth of timber found on the spot, of the age above noticed; and, added to this, it is said that the indians occupying that tract of country had no tradition of their authors. [48] again he states: anv'ls of iron have been found in pompey, (onondaga county) in the same quarter of the country with the other discoveries, as above related; which we should naturally expect to find, or it might be inquired how could axes, and the iron works of wagons, be manufactured? [49] as i have before remarked, it has been contended that the ancient americans knew nothing of the fusion of metals, but the presence of these materials for such purpose goes far towards dispelling that opinion. it is true that mr. priest advances the opinion that this forge and these crucibles found in new york, may have been of scandinavian origin; still that is but a conjecture, and here i wish to introduce the testimony of columbus, quoted by nadaillac, who says: the mayas knew nothing of iron; copper and gold were the only metals they used, and it is doubtful whether they understood smelting metals. christopher columbus is said, however, to have seen, off the coast honduras, a boat laden with crucibles, filled with ingots of metal and hatchets made of copper which had been fetched from a distance. ("prehistoric america," p. 269). speaking again of discoveries in the ancient tumuli of america, priest says: a vast many instances of articles made of copper and sometimes plated with silver, have been met with on opening their works. circular pieces of copper, intended either as medals or breast plates, have been found, several inches in diameter, very much injured by time. in several tumuli the remains of knives, and even of swords, in the form of rust, have been discovered. * * * * * but besides, there have been found very well manufactured swords and knives of iron, and possibly steel, says mr. atwater; from which we are to conclude that the primitive people of america, either discovered the use of iron themselves, as the greeks did, * * * * or that they carried a knowledge of this ore with them at the time of their dispersion. [50] speaking of the discovery of a skeleton of a man in one of the mounds of merrietta, ohio, he says: two or three pieces of a copper tube were also found with this body, filled with iron rust. the pieces from their appearance composed the lower end of the scabbard near the point of the sword, but no sign of the sword itself, except a streak of rust its whole length. [51] a. j. connant, a. m., member of the st. louis academy of science, and of the american association for the advancement of science, published the following, in 1879: from an interesting account of certain mounds in utah, communicated by mr. amasa potter to the eureka sentinel, of nevada, as copied by the western review of science and industry, i make the following extracts: the mounds are situated on what is known as the payson farm, and are six in number, covering twenty acres of ground. they are from ten to eighteen feet in height, and from 500 to 1,000 feet in circumference. "the explorations divulged no hidden treasure so far, but have proved to us that there once undoubtedly existed here a more enlightened race of human beings that that of the indian who inhabited this country, and whose records have been traced back hundreds of years." while engaged in excavating one of the larger mounds, we discovered the feet of a large skeleton, and carefully removing the hardened earth in which it was embedded, we succeeded in unearthing a large skeleton without injury. the human framework measured six feet, six inches in length, and from appearances it was undoubtedly that of a male. in the right hand was a large iron or steel weapon, which had been buried with the body, but which crumbled to pieces on handling. near the skeleton we also found pieces of cedar wood, cut in various fantastic shapes, and in a state of perfect preservation; the carving showing that the people of this unknown race were acquainted with the use of edged tools. [52] mr. conant also refers with approval to several passages i have already quoted from dr. priest's works, and adds on his own account: there are certain facts which have been quoted from time to time, which fit into none of the popular theories concerning the state of the arts of the mound-builders. it has been stated, and often repeated, that they had no knowledge of smelting or casting metals, yet the recent discoveries in wisconsin of implements of copper cast in molds--as well as the moulds themselves, of various patterns, and wrought with much skill--prove that the age of metallurgical arts had dawned in that region at least. and again: what shall be said concerning the traces of iron implements which have been discovered from time to time in the mounds, but more frequently at great depths below the surface of the soil. though accounts of such discoveries are generally from reliable sources, they have latterly received no attention, and always have been considered as so much perilous ware which no one cared to handle. [53] after referring to their stupendous works in stone, and their skill in the fine arts, involving the most delicate carving, mr. conant remarks of the old american race who wrought them: and it is difficult to conceive how, without cutting implements equal, at least, to our own in hardness, such delicate and such stupendous works could have been executed. and to the question whether they possessed a knowledge of working iron, the wise man will hesitate long before he answers in the negative. it should be remembered, too, how quickly--unless under most favoring conditions--iron corrodes to dust and leaves scarcely a trace behind. the piles of the swiss lake-dwellings, the cedar posts of the mounds, may endure for ages, while iron--so hard, and more precious than gold in the advancement of the world's civilization,--speedily melts away before the gentle dews and air of heaven. [54] there is more to the same effect, but our limits will admit of no further quotations. v. _the horse and other domestic animals of the book of mormon_. it has to be conceded that the weight of assertion on the part of writers on american antiquities, is against the existence of the horse, cow, ass, goat, sheep, etc., in america within historical times, and before the advent of europeans. there is no evidence developed so far that satisfactorily proves that any of the native races of america, wild or civilized, had any knowledge of the horse and other domestic animals named at the time of the discovery of america by the europeans. the book of mormon, however, repeatedly and most positively declares that all these animals existed in great numbers. the first nephi, for instance, says: we did find upon the land of promise, as we journeyed in the wilderness, that there were beasts in the forest of every kind, both the cow and the ox, and the ass and the horse, and the goat and the wild goat, and all manner of wild animals, which were for the use of men. [55] the same animals, with others, are enumerated as existing also in jaredite times, and in the reign of king emer--the fifth of the jaredite line of kings--that people are said to have had- all manner of cattle, of oxen, and cows, and of sheep, and of swine, and of goats, and also many other kind of animals which were useful for the food of man; and they also had horses, and asses, and there were elephants and cureloms, and cummoms; all of which were useful unto man, and more especially the elephants, and cureloms, and cummoms. [56] it is to be observed, curiously enough, that elephants are spoken of as being in use for domestic purposes in connection with the horse and cattle, etc., and it is rather a striking circumstance that the remains of these animals, together with those of man, have been unearthed in various parts of the american continent, though their existence is accredited to very ancient times--to ages long prior to either nephite or jaredite times. [57] it is held, of course, by opponents of the book of mormon that this apparent conflict between the book and the supposed facts, as they are declared to be by the writers on such subjects, constitutes a grave objection to the claims of the book of mormon. and, indeed, in the present state of our knowledge upon the subject, it has to be admitted that it constitutes one of our most embarrassing difficulties. still it should be remembered that there is a wide difference between a difficulty for which one has not at hand an adequate explanation, and one that would be fatal to the claims made for the book of mormon. the fact has to be admitted that the native americans seemed to have had no knowledge of the horse at the time of the discovery of america, but that does not necessarily carry with it the conclusion that he did not exist and was not used a thousand years before that time. his apparent extinction may be and is sarcastically referred to as "a very strange thing," still, "strange things" do sometimes happen; and the extinction of species of animals is not an unknown thing in the history of our earth. indeed our scientists are confronted by just such--nay, with the identical "strange occurrence;" namely, the sudden and complete disappearance of the horse from the american continents. first let me explain that the result of recent long continued investigation upon the subject leads our scientists to the conclusion that north america was the original home of the horse--the place of his "evolution." in the century magazine, for november, 1904, is a very elaborate and very able article on "the evolution of the horse in america," really a study of the "fossil wonders of the west," by henry fairfield osborn, professor of zoology in columbia university, and curator in the american museum of natural history. speaking of the migration of the horse from america to europe, he says: about the early or mid-pliocene period there apparently occurred the long journey of the true american breed horses into asia and europe and over the newly made land-bridge of panama or of the antilles into south america. that the true old world horse actually came from america is inferred because of the sudden appearance in the upper pliocene of the siwalik hills of northern india, in northern italy, and in england, of five species of the true horse, of which no ancestors have been found in either europe or asia. another strong argument for their american origin is found in the simultaneous appearance in the same countries of the camel, which we positively know to have been an exclusively american-bred animal. it is possible, however, that in unexplored portions of northern asia the evolution of true horses may have been progressing. i am sanguine that traces of this great exodus and migration of the horses will be discovered in the rocks of northern asia, and that this great problem in the history of the horse will be solved in favor of america. speaking further of the horse in america in very ancient times, our author says: the preglacial or earliest plieistocene times in america, as in europe were of temperate climate with increasing coldness. the country was covered from north to south with three noble species of elephants, namely, the northern mammoth, the columbian mammoth, and the imperial mammoth or elephant of texas; there were also large and small camels, and a variety of large ground-sloths which had recently made their way over the new land bridge from south america. the great number and variety of our preglacial horses speak for favorable conditions, and constitute an additional proof of the american-origin theory. in 1826 mitchell aroused wide-spread interest by the discovery of the first true fossil horse of america, found near the navesink highlands of new jersey. this was seventy-eight years ago; it antedated by a quarter of a century leidy's discoveries in nebraska. the wide geographical range, as well as the great variety in size and breed of the american preglacial horses, is indicated by the following facts. one animal (equus complicatus), about the size of a small western broncho, originally found near natchez, has been traced all over the southern states from the isles of the gulf of mexico to south carolina. a larger horse with very elaborate grinding teeth has been found in the northeastern and middle states. on the extreme western coasts of california and in oregon occurs the large "pacific horse" perhaps closest to the existing species of horse. in nebraska we quarried a whole season, securing remains of hundreds of horses belonging to another species. in a portion of this quarry all the larger limb bones were found broken in two. this suggested to me the possibility that these larger bones, the only ones known to have contained marrow, had been broken by man, who was primitively a great marrow eater, but we searched in vain for any collateral evidence of this hypothesis. to my knowledge, no human remains have been found associated with those of the fossil horse in north america; but i confidently expect that such association will be discovered, as it has been in south america. by far the largest species of either wild or domesticated horse known has been determined by mr. gidley in texas, and has appropriately been called the "giant horse." the grinding teeth exceed those of the percheron draft-horse by one third. at the other extreme is a diminutive horse, discovered both in florida and in the valley of mexico.* * * * * * a more welcome discovery could hardly be imagined, therefore, than that by our party, in 1899, on the eastern edge of the llana estacado of texas. it was no less than a small herd of six or seven preglacial horses. * * * * * * this true american horse was certainly rather ungainly-looking, proportioned like the larger primitive horses of europe, with long body, short limbs, sloping sides, and quarters like those of some of the zebras. like the early cave-horses of europe, it had a large head, convex forehead, stout limbs, spreading hoofs and splint-bones which represent the last of the lateral toes. then, coming to the strange circumstance of the total "elimination of the horse from the american continents," the professor says: when we look back upon the enormous antiquity of our horse, upon the ceaseless trials of nature by which it was produced, and upon the splendid varities of breeds which roamed over the country in preglacial times, we cannot but regard the total elimination of this race as a calamity for the north american continent. * * * * there is no doubt that we supplied south america with the horses which under the peculiar conditions there began to separate into a number of distinct breeds. the extremely short-limbed hippidium of the pampas of argentina was contrasted with the more normal long-limbed horses found in various parts of south america. the horse also persisted in south america until the advent of man; during the upper pleistocene lake formations its remains are found associated with chipped stone implements, with pottery and fire refuse, proving that it was both hunted and eaten. the evidence, however, for the total extinction of the horse is as strong in south as it is in north america, and it is generally accepted that in 1530 mendoza reintroduced the horse into the la plata region, just as the spaniards reintroduced it into our southern states. the rapid spread of several breeds of horses in south america and of the mustangs in north america bespeak highly favorable conditions of life. many of these horses have reverted to a very primitive condition, notably the striped yellow duns of mexico. the increasing cold and the advancing ice sheet of the glacial period are commonly assigned as the cause of the extinction of american horses. the fact that most of our native fauna became extinct at the same time lends probability to this theory. but this does not explain the elimination which also occurred to the south in central and south america, and for other reasons it seems to me that the temperature theory is not adequate to explain all the facts. the great herds of kiangs, or wild asses, and other breeds which subsist under the extreme conditions of the northern winters, as well as the survival of the horse through the glacial period in europe, demonstrate the capacity of this family to endure cold. another class of causes which should certainly be taken into consideration is the occurrence of a wide-spread epidemic among the quadrupeds, such as the rinderpest of africa, or that which is spread by the tsetse-fly. in certain parts of south america the puma is an animal especially destructive to horses. may not the last named class of causes be as confidently relied upon to explain the apparent extinction of the horse in america since the close of the nephite period, as to explain his extinction in the more ancient preglacial times? what is more embarrassing than the apparent absence of knowledge of the horse by the natives at the time of the european discovery of america, is the absence of any positive and abundant evidence of the remains of the horse in the tumuli or other ruins of the land; and an absence also of any drawing or other representation of the horse in the native picture writing or sculpture, while many other animals and birds and fish are frequently represented both in picture writing and sculpture. kitto notes the fact, however, that from the account of the burial of jacob, [58] and from the song of moses, [59] it is clear that horsemen were a part of the egyptian army, and yet there is but one solitary specimen of a man on horseback amongst the infinite variety of sculptured representations of their manner and customs. [60] daniel g. brinton, one of the most competent writers upon the subject, says: there is no doubt but that the horse existed on the continent contemporaneously with post-glacial man; and some palaeontologists are of opinion that the european and asian horses were descendants of the american species; [61] but for some mysterious reason the genus became extinct in the new world many generations before its discovery. [62] may it not be possible that a too great antiquity is claimed for most of the evidences of the existence of these animals in the western world? the convictions of nadaillac, concerning the non-existence of the horse in america within historical times (and previous to the spanish invasion), was well nigh shaken by some of the discoveries of charnay. the latter, "in the execution of a mission entrusted to him by the french government, superintended the excavation of some tumuli, mountains of rubbish probably, which had covered for many centuries the relics of the ancient toltecs"--the native americans who most resemble the nephites, judging from their traditions. one dwelling, which charnay unearthed, "consisted of twenty-four rooms, two cisterns, twelve corridors, and fifteen little staircases of extraordinary architecture and thrilling interest." "this is not all," continues charnay. "in the midst of fragments of pottery of all kinds, from the coarsest used in building, such as bricks, tiles, water-pipes, to the most delicate for domestic use, i have picked up enamels, fragments of crockery and porcelain, and more extraordinary still, the neck of a glass bottle iridescent like ancient roman glass." "amongst the debris," says nadaillac, "lays the bones of some gigantic ruminants (perhaps bisons?), the tibia of which were about one foot three inches long by four inches thick, the femur at the upper end about six inches by four inches. admitting that there is no mistake, these facts are absolutely new, for previously it was considered that the early americans did not know how to make either glass or porcelain, and that before the arrival of the conquistadors (the conquerors, the spaniards) none of our domestic animals were known in america, but that of the oxen, horses, and sheep living there at the present day are all descended from ancestors imported from europe." "the excavations have also yielded some little chariots that charnay thinks were the toys of children. now, supposing these toys to have been a reproduction in miniature of objects used by men, we must conclude that the toltecs employed carriages, and that their use was not only given up, but absolutely unknown on the arrival of cortes. these discoveries, we can but repeat, greatly modify the conclusions hitherto accepted. but are these really original productions? may they not have been imported? this is after all doubtful, and new proofs are needed to establish certainly that the objects discovered really date from the pre-columbian period before we can admit that in the eleventh century the toltecs possessed domestic animals, that they knew how to make and fashion porcelain, glass, perhaps even iron, for charnay also collected in his excavations several iron implements. [63] priest, in his "american antiquities," speaks of "a great number of tracks, as turkeys, bears, horses, and human beings, as perfect as they could be made on snow or sand," found impressed in the surface of a solid rock on a certain mountain in the state of tennessee, situated a few miles south of braystown. he says, "that these are the real tracks of the animals they represent, appears from the circumstance of this horse's foot having slipped several inches, and recovered again; the figures having all the same direction, like the trail of a company on a journey." [64] referring later to this subject, he says: the horse, it is said, was not known in america till the spaniards introduced it from europe, after the time of its discovery by columbus, which has multiplied prodigiously on the innumerable wilds and prairies of both south and north america; yet the track of a horse is found on a mountain of tennessee, in a rock of the enchanted mountain, as before related, and shows that horses were known in america in the earliest ages after the flood. [65] the question, then, for the present may be stated thus: the book of mormon positively testifies to the existence, in america, of these animals in both jaredite and nephite times. there have been discovered, by the researches of men, abundant evidences of the horse's existence in america, but they claim a very much greater antiquity for that existence than book of mormon times. it must be admitted that the weight of evidence, though not all the evidence, as it stands at present, is with those who make such claims; still it may be reasonably claimed, as for instance in the evidence found by charnay and referred to in the passage i have quoted from nadaillac, that some of the evidence points to a more recent existence of the horse on the american continents. very much more evidence may yet be hoped for on the subject as explorations shall become more perfect and more extensive. relative to other domestic animals, bancroft says, speaking of those in central america: turkeys, ducks, geese, and other fowl were domesticated; and pigs, rabbits, and hares are mentioned as having been bred. multitudes of bees were kept for their honey and wax, and hives are spoken o, by las casas without description. gomera says the bees were small and the honey somewhat bitter. [66] it has sometimes been questioned whether bees were found in america; and their supposed non-existence has sometimes been urged as an objection to the book of mormon, which positively states that the jaredites brought with them to the northern continent "deseret," which by interpretation is "honey bee." [67] the foregoing passage from bancroft, and very much more evidence that might be quoted, sets that question at rest. relative to other domestic animals referred to, the cow, goat, sheep, etc., is a subject much more easily disposed of, for the mountain sheep and great herds of buffaloes may be the domesticated animals of ancients gone wild. vi. _the barges of the jaredite colony_. the story of the migration of the jaredite colony from the coast of asia to america in eight barges, driven across the seas by strong winds, has been an incident ridiculed by nearly every writer against the book of mormon from the beginning. rev. alexander campbell especially makes merry over it, and disgraces himself by the garbled and unfair manner in which he relates the story. [68] but it was reserved for rev. m. t. lamb to make the most of such objections as may be urged against these barges. [69] omitting all reference to his silly ridicule and "smartness," in which he but mimics the methods among infidel writers when dealing with the story of "noah's deluge," the objection against the jaredite migration and barges may be stated thus: 1. the barges are too small and too few in number to carry jared's colony, the animals they are said to have taken with them, and the necessary provisions. 2. each barge had an opening in the top of it for the admission of air into the vessel, which could be closed at will in the event of there being danger of submersion. a similar opening made in the bottom of the barge but capable of being kept closed--and when closed water tight--at the will of the occupants--is regarded as unnecessary and ridiculous. 3. the provisions made for lighting the interior of the barges by means of transparent stones made luminous by the touch of god's finger, is unusual and just subject for ridicule. 4. the length of the voyage (344 days), being propelled by furious winds, the eight barges keeping together till their arrival at the promised land--is all regarded as too wonderful for belief. let us now consider these several objections one by one. 1. the barges are inadequate to convey the colony to america. they are said to have been small and light on the water. but how small? the length is described as "the length of a tree." [70] but of what tree? a tree one hundred feet long, or one two hundred feet long, or longer? who may tell? small; but small in comparison of what? perhaps small in comparison of the ark, the traditions concerning which were well known to jared and his brother, for they lived but a few generations removed from the time of its construction. the size of the ark is variously given because of the variations in the length of the cubit, by means of which its dimensions are described. the one usually accepted, however, omitting fractions of feet, is as follows: 525 feet in length; 87 feet in breadth; 52 feet in height. [71] if this vessel was in the mind of the jaredite who described the barges as "small," and he meant they were small in comparison of the ark, they could still be good-sized vessels, notwithstanding the descriptive term "small;" as they also could be good sized vessels notwithstanding the length of them is described as the length of a tree, since they could be, if some trees were in the mind of the writer, from one to three hundred feet in length. the breadth and depth of them is not given, but doubtless those dimensions would be in good proportion of their length, for their safety, and not at all as the width of a tree is to its length. as to their being inadequate for the colony of jared and the animals they brought with them to the new world, it should be remarked, in the first place, that the colony of jared was small. a number of years after the arrival of the colony in america, the two principal families, that of the prophet moriancumr and of jared, are given as follows: the former had of sons and daughters twenty-two, while the number of sons and daughters of the latter were twelve. how many of these sons and daughters were born after the colonies arrived in america is not known, but the numbers are given in connection with the statement that the brother of jared--moriancumr--was become old and was anxious to make some provisions for the settled government of the people. the "friends of jared and his brother" at the time of the departure of the colony from babel are set down as "twenty-two souls," but how many were born of these after the colony arrived in america is not known; but certainly these figures make it clear that the colony of jared was small. secondly, it should be remarked that the number of animals the colony brought with them in the barges may not be determined, but most likely the number was few, and mainly for breeding purposes in the new home to which the people were being led. in view of these reflections, the writer is of the opinion that the candid reader will find no insuperable difficulties in the way of accepting the barges as adequate to the conveyance of the colony from one land to another. i know there is no particular progress made in the matter of removing one difficulty by pointing to another of like nature, especially such difficulties as mormon believers of the bible, as well as sectarian believers of it, are equally under obligations to explain as best they may. still i think it proper to remark that sectarian ministers, who are confronted with the difficulties which infidels present concerning the inadequacy of noah's ark to house noah and his family and all the animals that they were to take into the ark with them, with the necessary food supplies for the five months through which the flood prevailed, (the very lowest estimate of the time) cut a sorry figure when making mouths at jared's barges. 2. relative to the openings in the top and bottom of the barges which has been so fruitful a source of merriment for reverend opponents of the book of mormon, it is only necessary to say that the opening provided for at the bottom of the barges was doubtless some merely emergency provision. 3. there is nothing in the matter of the transparent stones made luminous by being touched by the finger of god that is too much for a reasonable credulity in one who believes in god and his power. the stones, called urim and thummim, in the breast-plate of the jewish high priest were made luminous under the power of god, and through them in some mysterious way the will of god was communicated to a prophet. it is no more marvelous that god, at the solicitation of one prophet should make transparent stones luminous, by touching them with his finger, than that he should write his law upon the tablets of stone with his own finger for another prophet; [72] or that he should make a bush luminous, for that matter, or cause it to burn and yet not be consumed. [73] especially is belief in the possibility of making these stones luminous easy since the recent discovery of radium by those eminent french chemists, m. and mme. curie. radium is a substance procured from pitchblende, which has not only the peculiar power of radiating light, but which has the power also of imparting to certain other substances, for a time at least, the same property. these eminent chemists were also the first to isolate from other substances, another metal which they called "polonium," after poland, the native country of mme. curie. speaking of this latter metal before the chemical congress at berlin, in 1903, w. markwald said of it: in a much higher degree even than radium it possesses the property of shining in the dark, and although it is known that actual particles infinitesimally small are being shot out from it continually--a fact which is proved by magnetic experiments--this strange substance does not seem to exhaust itself, nor to lose its luminous power with the passage of time. here, therefore, is a hint, at least, of the future possibility of a constant and brilliant illuminant generated without heat or combustion. an editorial writer of "the medical news," commenting on professor markwald's paper, said: professor markwald's demonstrations at berlin make it clear that polonium is capable of communicating its radiant energy to many other substances in a very marked way. in the presence of this knowledge concerning the qualities of these newly discovered metals, it is becoming for even supposedly hardheaded scientists to stop ridiculing the "luminous stones" of jared's barges, while sectarian ministers, professing to believe in the omnipotence of god. [text unreadable] splendidly displayed according to accounts given in the hebrew scriptures, never had any case against the "luminous stones," and their ridicule from first to last has been unbecoming. 4. the adequacy of the eight barges to carry the colony of jared, together with the seeds and animals they brought with them to the new world is established the moment it was proved that they may have been and doubtless were of considerable size; and by the same fact the difficulty of the length of the voyage was overcome; while the matter of keeping the barges together is a marvel of our opponent's own creation. while it is true that no direct mention is made of any steering apparatus, it does not follow from this silence that there was no means for steering provided, [74] and an "outlook" from the opening in the upper side of the barge was not impossible. indirectly, the matter of "steering" is mentioned as a factor in preparing the barges. for moriancumr (the brother of jared), the prophet leader, in praying that some means of light might be provided, also said: "o lord, in them there is no light, whither shall we [by which we shall?] steer?" some provision evidently had been made for steering the barges which needed only the convenience of light to render it adequate. these considerations dispose of the difficulties of the barges keeping together. _the marvels of liahona--"compass."_ this divine instrument, found by lehi at his tent door, while still in the wilderness of arabia, and which he describes as a "round ball of curious workmanship" of fine brass, within which were two spindles, of which nephi says: "and one pointed the way whither we should go into the wilderness, and * * * i, nephi, beheld the pointers which were in the ball; that they did work according to the faith and diligence and heed which we did give unto them." [75] this curious instrument in an incidental way is called a "compass" in several passages. [76] whereupon, our opponents seek to bring the book of mormon in conflict with supposed historical facts by insisting that the book of mormon speaks of the people being in possession of "a mariner's compass, long before the invention of such an instrument!" [77] the director of the nephites makes no pretentions to being a "mariner's compass" of man's invention, and surely the description given above, supplemented as it is by a fuller description in the book of alma, where it is called "liahona," must dispel all thought of this instrument being considered as an ordinary compass, such as is invented by men for navigating purposes; and which, as everybody knows, has but this one quality, namely, its needle constantly points northward because of the magnetic pole force, and mariners knowing one direction may ascertain others. the silliness of argument, which even supposedly grave and reverend historians and essayists descend to on such a point, is illustrated by an alleged incident with which linn stoops to render his pages luminous, by pretending to quote the manner in which "mormons in utah" are supposed to explain the alleged anachronism of the "compass." he says: the ease with which such an error could be explained is shown in an anecdote of a utah mormon, who, when told that the compass was not known in bible times, responded by quoting acts xxvii: 13, where paul says: "and from thence we fetched a compass!" that is, to quote the passage in full--"from thence we fetched a compass, and came to rhegium." this is merely the repetition of an old, silly story told against the mormons long before they arrived in utah, and was invented by the rev. henry caswell, author of "the prophet of the nineteenth century," published in 1843. it is of that order of stuff as the tales about the prophet joseph attempting to walk on the water, and his pretending to raise the simulated dead. the antiquity of the compass really, of course, is of no importance in this discussion, since it is not claimed that "liahona" is a compass, but an entirely different instrument, "and the lord prepared it;" still, in passing, it may be well to point out that those who have attempted to make capital out of this supposed anachronism have not stated the whole truth concerning the compass. "the directive power of the magnet," says a respectable authority "seems to have been unknown in europe till late in the 12th century. it appears, however, on very good authority, that it was known in china, and throughout the east generally, at a very remote period. the chinese annals indeed assign its discovery to the year 2634 b. c., when, they say, an instrument for indicating the sun was constructed by the emperor hou-angti. at first, they would appear to have used it exclusively for guidance in traveling by land." [78] vii. _the weight of the plates_. an objection is urged against the credibility of joseph smith's account of carrying the plates of the book of mormon home from the hill cumorah. it is claimed that on account of their great weight it would be impossible for him to carry them a distance of some two miles and repel successfully the three assaults which he alleges were made upon him enroute. hyde estimates that a mass of gold plates of the dimensions given, 7x8 inches and 6 inches thick, would weigh 200 pounds. [79] many others have echoed this objection, and have adopted hyde's data upon which it is founded. to increase the difficulties they also say, that "besides these plates he had, according to his third story, a breast-plate of brass, laban's sword, the crystal interpreters, the 'brass ball with spindles,' the director of lehi. yet he packs his horse load, keeps these large and awkward shaped things completely concealed, and, at the same time, beat off and outruns two empty-handed men a distance of two miles! statements must be probable, and, therefore, these ought to be rejected." [80] this is a misrepresentation. the prophet did not carry these "awkward shaped things" with him at the time he carried home the plates and repelled the attacks of his assailants. he carried with him the plates only on that occasion. the other articles, or as many of them as he had--i have nowhere found in any narrative of joseph smith's, or one by any responsible person associated with him, that he took possession of the sword of laban or lehi's director--he carried home at other times. [81] in passing, i call attention to the fact that nearly every objection urged against the book of mormon has in it the element of misrepresentation. if the main fact contended for in the foregoing objection is true, namely, that the plates weighed 200 pounds, and therefore were too heavy for joseph smith to carry two miles and at the same time repel his assailants, why add the untruths of the rest of the statement? if the conclusion as to the weight be true, would not that be difficulty enough to present? it may be a little apart from the main question here to call attention to this tendency of misrepresentation in all the objections urged, yet the very strangeness of the circumstance tempts one to notice it, and it reveals the fact that those who are making objections to the book of mormon are not quite certain of the strength of such objections as may be urged while rigidly adhering to the facts in the case. without accepting or rejecting the conclusions relative to the probable weight of the plates--for it is largely matter of speculation in any case, and the conclusions urged may or may not be near the truth; and, moreover, ground for the difficulty presented would exist if it could be established that the plates weighed 90 or even 50 pounds, wo we will not haggle about the number of pounds in weight--it is conceded that the weight was considerable. in fact, i have already urged that it was a matter which impressed itself upon the minds of the eight witnesses, who incidentally say that they saw and "hefted" them. [82] replying to this objection it is to be urged, first of all, that joseph smith was a strong, athletic young man; and aroused as he was under the stress of the excitement of the occasion, he would be wrought up to his highest physical tension, and when so aroused the limits of what may be done by men in the way of feats of strength and agility have not yet been found. of course there is yet to be reckoned with the power which god could, and which perhaps he did impart to the young prophet. if that be accepted as a factor in the event, the objection based on the weight of the plates is swept aside. it matters not, then, whether the weight be 50 or 200 pounds. the difficulty is as easily overcome in the one case as in the other. but when a natural, ordinary source can be appealed to for explanation of such a circumstance as is before us, i do not care to appeal to the supernatural, to the miraculous; and i am of opinion that when the unusual personal strength of joseph smith is taken into account, and that the young man was aroused to his highest physical tension by the excitement of the circumstances under which he was acting, i think he could accomplish the things he claims to have performed though the weight of the plates be conceded as considerable. in conclusion, on this head, i call the attention of the many sectarian "reverends" who make much of the apostate hyde's objection, and use his data for arriving at the weight of the plates, to the fact that it ill becomes them to urge this objection, while they have to account to an unbelieving world for the marvelous feats of strength and endurance of many bible characters, and especially of samson, for twenty years judge of israel. what of this man, bare handed, meeting a lion and overcoming him? what of one lone man, with so poor a weapon as the jaw bone of an ass, slaying a thousand men of a war-like people? what of his carrying away bodily, together with the posts and iron bar which fastened them, the huge gates of the city of gaza? and finally of his pulling down the great central pillars of the temple of dagon, so that the temple fell, slaying himself and a host of the philistines? if these "reverend" gentlemen shall say in reply to this that each of these feats of strength and others accredited to samson is in every case preceded by the statement, "the spirit of the lord began to move him," or "the spirit of the lord came mightily upon him;" and that when at last he was caught weakly in the lap of the false delilah, and in accounting for that weakness it is said, "he wisted not that the lord was departed from him"--in a word, if his strength is to be accounted for by referring its origin to the spirit of god resting upon the man, wayward though he was in some respects, that argument must count as much in explaining joseph smith's feat of carrying the nephite plates home and repelling his assailants as in accounting for samson's exploits. _the death of shiz_. the description given in the book of mormon of the death of shiz, the jaredite leader who fought coriantumr, "the last of the jaredites," is regarded as an objection to the book of mormon. the description follows: and it came to pass that when coriantumr had leaned upon his sword, that he rested a little, he smote off the head of shiz that shiz raised upon his hands and fell; and after that he had struggled for breath, he died. [83] it is claimed that this represents an impossible thing--a man with his head stricken off rising upon his hands! and yet equally marvelous things of this nature have occurred, and are matters of record. mr. g. w. wightman, of the seventeenth lancers of the british light brigade, and a survivor of the wild charge at balaclava, relates, in the "electric magazine" for june, 1892, the incident of captain nolan's death during that charge. captain nolan was of the fifteenth hussars, and he met his fate, according to wightman, as follows: we had ridden barely two hundred yards and were still at the "trot," when poor nolan's fate came to him. i did not see him cross cardigan's front, but i did see the shell explode, of which a fragment struck him. from his raised sword-hand dropped the sword, but the arm remained erect. kinglake writes that "what had once been nolan' maintained the strong military seat until the 'erect form dropped out of the saddle;' but this was not so. the sword-hand indeed remained upraised and rigid, but all other limbs so curled in on the contorted trunk as by a spasm, that we wondered how for the moment the huddled form kept the saddle." it is quite as remarkable that a man stricken unto death by the fragment of a shell should continue erect in the saddle, with sword-arm upraised and rigid, while the other limbs so curled in on the contorted trunk that those who saw him "wondered how the huddled form kept the saddle," as that a man as his head is stricken off should momentarily rise on his hands. mr. wightman, in the same article, relates the still more remarkable case of sergeant talbot's death: it was about this time that sergeant talbot had his head clean carried off by a round shot, yet for about thirty yards farther the headless body kept the saddle, the lance at the charge firmly gripped under the right arm. [84] after this well attested fact, and many others of a similar nature that might be cited, it is not worth while being skeptical about shiz convulsively rising on his hands for a moment after his head was stricken off. _concluding reflections_. the foregoing are not all the objections urged against the book of mormon, but they are the chief ones and the only ones i consider worthy or necessary of notice here; and even some of these scarce pass muster on the score of being worthy of consideration. i have already called attention to the tendency of misrepresentation in these objections; it is a characteristic of all objections that i have ever seen urged against the book of mormon. why it is so i shall leave those to explain who make the objections. the arguments made against the book of mormon, especially those made by professed ministers of the gospel, are wonderfully similar in spirit to those made by skeptics against the hebrew scriptures, and in fact against all written revelation. the same scoffing at miracles; if they differ from those of the bible--and sometimes when this difference is one only of degree--then it is argued that they cannot be true, because of said differences; if the miracles resemble those of the bible--however remotely--then they are plagiarisms of the bible, and are idle imitations unworthy of belief. the same old complaint of skeptics is made against the inadequacy and imperfections of the language--the language is not that of an all-perfect deity--it is unlike what might be expected of god, the human elements are all too apparent. and so one might continue through the whole gamut of criticism against the book of mormon. sectarian divines who would complain bitterly of such arguments if used against the bible, do not hesitate to employ them and couple with them all the bitterness, ridicule, sarcasm, ribaldry, inuendo, and even misrepresentation that a certain class of skeptics have employed against the bible. i do not mention these things in the way of complaint; i only want to point to the fact of them, that the reader, with me, may wonder at them and ask himself the question, why is this the case? and now a final word as to these objections. are all the objections to the book of mormon satisfactorily answered? are all difficulties which they represent removed? frankly, no; they are not. every one must feel that. but, on the other hand, do these objections that are not entirely and satisfactorily answered constitute an insuperable difficulty in the way of a rational faith in the book of mormon? my answer is, they do not. nor does incompleteness of evidence on any particular point necessarily mean error as to the general result of the evidence. but a little more time, a little more research, a little more certain knowledge, which such research will bring forth, will undoubtedly result in the ascertainment of facts that will supply the data necessary for a complete and satisfactory solution of all the difficulties which objectors now emphasize, and on which they claim a verdict against the book of mormon. meantime, do not our opponents recognize the fact that some responsibility devolves upon them in the controversy? what of the positive evidences and arguments advanced in favor of the book of mormon? have we not a clear right to expect and demand a recognition of these, or else a clear confutation of them? it is nugatory, as george stanley faber successfully contended respecting infidel arguments against the christian religion--it is nugatory to say that the evidences in favor of the book of mormon are weak and unsatisfactory, while yet no regular confutation or that evidence, and those arguments are brought forward. to state difficulties, paraphrasing faber, [85] is one thing; to refute evidence and answer argument is another. the work which we have the right to demand of our opponents is a work in which they shall go regularly through the treatise, say of charles thompson, of orson pratt, or parley p. pratt, or george reynolds, [86] and last, and perhaps least, the less worthy treatise of these pages, taking argument after argument, necessarily showing its utter inconclusiveness, and the inconclusiveness of the whole cumulative evidence and argument, bringing out the triumphant conclusion that the evidences in support of the claims of the book of mormon are too weak and unsatisfactory to command reasonable assent. this is what is incumbent upon the opponents of the book of mormon. the mere statement of difficulties is not sufficient; for be it remembered that mere difficulties though unanswered, or even unanswerable, cannot set aside direct and positive evidence. "a negative presumption," says john fiske, "is not created by the absence of proof in cases where, in the nature of things, proof is inaccessible," [87] as is the case in respect of some proof to meet objections urged against the book of mormon. again our author says: "no amount of negative evidence can outweigh a single well-established item of positive evidence." [88] and again: "negative evidence, as every one knows, is a very unsafe basis of argument. a single item of positive evidence will always outweigh any amount of negative evidence." [89] the positive evidence that stands for the claims of the book of mormon become the difficulties that our opponents must overcome before they can hope to overthrow the claims made for the nephite record. until this is done, i shall hold that the mass of evidence which it has been the effort of the writer through these pages to set somewhat in order, is sufficient, both in quality and quantity, to fill the mind who pays attention to it with a rational faith in the book of mormon--the american volume of scripture. the end. footnotes 1. nephi xiii: 14. 2. mosiah xx. 3. alma xiv. 4. alma xxiv. 5. mosiah xxvii: 18-23. 6. mosiah xxix. 7. "mormonism" (1857) pp. 280-282. 8. "the golden bible," rev. m. t. lamb, (1887), chapter v. 9. elsewhere on the subject of these signs given to the nephites, i have said: "i think i see something very beautiful and appropriate in these marvelous signs. i think it is fitting that he who is described in the four gospels as well as in the fifth (iii. nephi, book of mormon) as the 'light and life of the world,' should have his entrance into earth life proclaimed by a night in which there should be no darkness, and that a new star for a season should appear in the heavens, to be a witness to the people that 'the life and light' of mankind had indeed come into the world. and equally appropriate is it that when he who is described as the 'life and light of the world' is laid low in death, the world should have the testimony of light eclipsed. i see a beautiful appropriateness in these signs, and in them i see added pictures in the life and career of the lord jesus christ." ("the fifth gospel," a discourse by the writer replying to criticisms of dr. w. m. paden on iii. nephi, defense of the faith and the saints, pp. 381-2.) 10. iii. nephi xi. 11. "the golden bible," p. 162. 12. compare ii. kings ii: 7-13 and acts i: 4-9. 13. compare acts xix: 11, 12, acts v: 15 with ii. kings iv: 29. 14. compare matthew ix: 18-26 with ii. kings iv: 32-37. 15. matthew xiv: 15-21. 16. compare rev. x: with ezekiel ii and iii. 17. see "the golden bible," pp. 273-283. 18. chapter xxxvi this work. 19. see ibid, chapter xxxiv. 20. "american antiquities," p. 355. 21. dictionary of book of mormon (reynolds) p. 223, also mos. xxviii. 22. mosiah xxvii: 34. i take it that the sons of the king are named in the order of their ages and ammon is named first. 23. century dictionary, word andes. the encyclopaedia britannica gives the word "anti" as the probable origin of the word "andes;" also "anta" or "tapir;" and "antis" the name of a tribe resident in the mountains of peru. 24. conquest of peru, vol. i., p. 113, note. 25. alma xxiv: 3-5. 26. alma xxiii: 17. 27. alma xx: 4. 28. mormon vi: 14. 29. alma xxxi: 3. 30. alma 56: 4. 31. alma xxxvii: 7. 32. alma 56: 9. 33. ii. nephi v: 16. 34. "native races," (bancroft), vol., iv, p. 779. 35. "conquest of peru," (prescott), vol. i., p. 37. 36. the argument is briefly stated by prescott, and he cites wilkinson's "ancient egypt," vol. iii., pp. 246-254. 37. "history of ancient egypt," george rawlinson, m. a., vol. i., p. 97. 38. in a note he cites the fact that the british museum possesses several specimens of egyptian iron, but three of these seven or eight specimens he declares to be of modern date. vol. i., p. 519. 39. "history of ancient egypt," vol. i, pp. 519, 520. 40. "ancient america," (baldwin), pp. 248, 249. 41. "history of america before columbus," (deroo) vol. i., p. 67. 42. ibid. p. 68, 69. 43. "american antiquities," p. 141. 44. ibid. p. 185. 45. ibid. p. 225. 46. ibid. pp. 238, 239. 47. "american antiquities," pp. 241, 242. 48. "american antiquities," pp. 260, 261. 49. ibid. p. 263. 50. ibid. p. 265. 51. ibid. p. 269. 52. "foot-prints of vanished races in the mississippi valley," pp. 67, 68. 53. ibid. p. 108, 109. 54. ibid. pp. 109, 110. 55. i. nephi xviii: 25. the animals named in this passage are repeatedly referred to in all parts of the book of mormon. 56. ether ix: 18, 19. 57. pre-historic america, (nadaillac), pp. 15-28. 58. gen. i: 9. 59. exod. xv: 1, and xiv: 26. 60. "cyclopaedia of biblical literature," (kitto), vol. ii., p. 973. he quotes wilkinson as the authority for the above. vol. i., p. 289. 61. this opinion is defended by max schlosser in the "archiv fur anthropologie," 1889, s. 132. 62. "the american race," (brinton), p. 51. 63. "pre-historic america," (nadaillac), p. 357. 64. "american antiquities," p. 157. 65. ibid. p. 263. 66. "native races," vol. ii., pp. 721-722. 67. ether ii:3. 68. following is campbell's account of the barges: "moroni writes the book of ether, containing an account of the people of jared, who escaped from the building of the tower of babel unconfounded in his language. these people of jared god marched before in a cloud, and directed them through the wilderness, and instructed them to build barges to cross the sea; and finally they built eight barges, air tight, and were commanded to make a hole in the top to admit air, and one in the bottom to admit water;(!) and in them were put sixteen windows of molten stone,(!) which when touched by the finger of jesus, became as transparent as any glass, and gave them light under 'the mountain waves' and when above the water.(!) * * * * and the eight barges after swimming 344 days, arrived on the coast of the land of promise!" 69. "golden bible," (lamb), p. 3. 70. ether 2: 17. 71. smith's dictionary of the bible, (hackett's edition) vol. iii., p. 2178. 72. exodus xxxi: 18. 73. ibid. iii: 2. 74. i have usually found in personal controversies on this point, that our opponents depended upon the statement in the book of mormon to the effect that these "barges" should be as a "whale in the midst of the sea." (ether ii: 24). to which the answer is obvious; namely, it does not follow that they were to be like a "tailless," that is to say "redderless," whale. 75. i. nephi xvi, ii. nephi v: 12. 76. i. nephi xviii: 12-21. 77. "story of the mormons," (linn) p. 97. this writer attributes the possession of the "compass" to the jaredites. whether it is the slip of a careless writer or an effort on his part to make the matter of the "compass" in the book of mormon more ancient, is a question for him or his friends to explain. many other writers in their anxiety to find anachronisms in the book of mormon refer to this "compass." lamb is positively dishonest in the matter, since he assumes the existence of two instruments. one he calls the "director," and applies to it the description given above in the text, and the other he calls the "compass," though clearly this latter word is used in an incidental way in describing the "director." this is the only way he could create the longed for anachronism, and hence he adopted it. this may secure his fame for ingenuity, but what of his honesty? (see "the golden bible" chapter iii., subdivisions "c" and "d"). 78. "universal knowledge," (chambers) p. 203. 79. following is the method by which he arrives at this conclusion: "the plates of gold measure 7x8 inches, and six inches thick, and are fastened through the back edge with three rings. a box of tin, 10x14, and 3 inches deep, weighs about 125 lbs. gross. the box may weigh 10 lbs., leaving the net weight of tin 115 lbs. now 10x14x3: 115 :: 7x8x6 : 92 lbs. had these gold plates been tin, they would have weighed about 90 lbs. but the relative weight of tin and gold is as 19.25 to 7.58. so that 7.58 : 19.25 :: 92 : 220.44. hence, this mass of gold plates, as they were not so compactly pressed as boxed tin, would have weighed nearly 200 lbs." (hyde's "mormonism," p. 244). 80. hyde's "mormonism," p. 244. 81. see this work, vol. ii, ch. iv. 82. this work, vol. ii, p. 281. 83. ether xv: 30-31. 84. i am indebted to the kindness of the late joseph rich, son of the late apostle charles c. rich, for these two items. he was kind enough to mark the passages and send me the article from the "electric magazine," june, 1892. 85. "difficulties of infidelity," sec. i. 86. it is a pleasure to note the work of this my brother, and fellow president in the first council of the seventies in this field of book of mormon labor. i feel myself much indebted to him because of his great achievements in this field of research. first, for his excellent book of mormon chronological table, published now for many years in connection with the late elder f. d. richards' "compendium." second, for his "myth of the manuscript found." third, for his "dictionary of the book of mormon." fourth, for a series of articles in the "contributor," (vol. 5) on the history of the book of mormon. fifth, for a second series of articles in the "contributor" (vol. 17) under the title "evidences of the book of mormon; some external proofs of its divinity." sixth, and last, and greatest achievement of all, i thank him for his "complete concordance of the book of mormon." the amount of patient, pains-taking labor required for the production of this magnificent work will never be known to the general reader. only the close student of the nephite scriptures will ever really appreciate it. what cruden and young have done for bible students, elder reynolds has more abundantly done for book of mormon students. the elders of the church through all generations to come will, i am sure, feel deeply grateful to elder reynolds for his great work which will stand as a monument to his pains-taking habits of thorough application to a task; but what is better still, the work will stand as a monument of his love for the book of mormon. 87. studies in religion, p. 78. 88. cosmic philosophy, vol. i., p. 81. 89. ibid. vol. iii., p. 60.1. history of the church of jesus christ of latter-day saints period i. history of joseph smith, the prophet. by himself. volume iii. an introduction and notes by b. h. roberts. published by the church. deseret news. salt lake city, utah. 1905. {iii} table of contents. volume iii. introduction. enlightenment a factor in determining responsibility for conduct. the people of missouri and the saints. the question of slavery. political fears. the saints and the indians. the unwisdom of the saints. the real cause of the missouri persecutions. retribution. chapter i. the prophet joseph's departure from kirtland and arrival in missouri. flight of the prophet and sidney rigdon from kirtland. brigham young to the prophet's rescue. the bitterness of the prophet's enemies. the prophet's arrival in missouri. trial of the far west presidency of the church. minutes of proceedings in other settlements than far west. high council meeting at far west. the prophet's reception in zion. the political motto of the church of latter-day saints. the prophet's answers to questions on scripture. the prophet's letter to the presidency of the church of jesus christ of latter-day saints in kirtland. chapter ii. excommunication of oliver cowdery and david whitmer--the work in england. arrival of sidney rigdon at far west. minutes of a general conference of the church at far west. minutes of the first quarterly conference at far west. demand on john whitmer for the church records. charges against oliver cowdery. trial of oliver cowdery. elder cowdery's letter. charges against david whitmer. charges against lyman e. johnson. the work in england-conference {iv} in preston. farewell meetings with the saints. a prophecy. american slanders reach england. chapter iii. readjustment and settlement of affairs at far west. revelation given at far west. revelation given to brigham young at far west. revelation given at far west making known the will of god concerning the building up of that place, and of the lord's house. minutes of the high council. sundry employments of the prophet. the prophet's discourse on the evils of hasty judgment. arrival of elder parley p. pratt at far west. death of jas. g. marsh. the prophet's answer to sundry questions. elder rigdon's political address. trial of william e. m'lellin and dr. mccord. remuneration of the prophet and sidney rigdon for temporal labors in the church. chapter iv. selection of lands in caldwell and daviess counties for settlement-adam-ondi-ahman. the prophet leaves far west to locate settlements. the prophet and party reach "tower hill." adam-ondi-ahman. council called to determine location of settlements. american antiquities discovered. varied movements of the prophet's company. birth of alexander hale smith. the prophet's return to adam-ondi-ahman. minutes of the meeting which organized the stake of zion called adam-ondi-ahman. description of adam-ondi-ahman. chapter v. independence day at far west--sundry events and revelations--epistle of david w. patten. celebration of independence day at far west. the officers. the procession. the oration. a word from elders kimball and hyde. letter of don c. smith to the prophet. missing revelations. revelation, given at far west, july 8, 1838. revelation, given july 8, 1838, making known the {v} disposition of the properties tithed as named in the preceding revelation. revelation given to william marks, newel k. whitney, oliver granger and others, at far west, july 8, 1838. revelation given at far west, july 8, 1838, in answer to the question, show unto us thy will, o lord, concerning the twelve. minutes of a meeting of the twelve. the disposition of public church properties. arrival of saints from canada. publication of the _elder's journal_. the epistle of elder david w. patten. chapter vi. the beginning of trouble in caldwell and daviess counties. the prophet rests. reproof of canadian brethren. a citizen's meeting at far west. judge morin's friendly warning. peniston's harangue. "dick" welding's row. john l. butter's speech. gathering of the mob. reports of gallatin trouble reach far west. departure of the prophet from gallatin. the prophet commends the brethren for standing for their rights. interview with adam black. adam black's agreement. interview with citizens of mill port. treatise of peace of little avail. peniston's affidavit. reflections of the prophet. inquiry at far west concerning gallatin affairs. resolutions. chased by a mob. the prophet's interview with the sheriff of daviess county. organization of agriculture companies. affidavit of adam black. comment on adam black. proclamation of governor boggs. conduct of john corrill reproved. chapter vii. increasing difficulties between the saints and the mobs of daviess and caldwell counties. the prophet leaves far west to found a city of zion. excitement among the missourians. the prophet's review of the wrongs of the saints. site for city selected. rumors of mobs gathering. an appeal to gen. atchison. consultation with general atchison. the prophet and sidney rigdon study law. the prophet and lyman wight to submit to trial. the prophet's affidavit on the adam black incident. judge king at far west. {vi} start for the place of trial. the trial at raglin's. the prophet and lyman wight bound over. a committee of inquiry from chariton county. rumors of an attack upon "diahman." capture of arms intended for the mob. the mob take prisoners. allred's prisoners. advice from judge king. judge king's apparent double dealing. petition from ray county. the trial of allred's prisoners. the citizens of daviess county to the governor. atchison orders out the militia. chapter viii. mob movements in caldwell, daviess and carroll counties--arrival of kirtland camp at far west. trouble at de witt begins. dryden's report to the governor. doniphan's report to atchison. the prophet's comment. atchison's report to the governor. marching orders to the militia. movements of the militia. excerpts of atchison's letter of the governor. petition of the saints of de witt to governor boggs. general park's report to governor boggs. agreement to buy out the mob. extract of a letter from general atchison to governor boggs. mob activities shifter to de witt. arrival of kirtland camp at far west. chapter ix. the organization and journey of kirtland camp. meeting of the seventies. the report of the presidents. to move in a body not thought practicable. the subject discussed. foster's vision. "god wills it." meeting of the 13th of march. presidents _pro tem_ appointed. power of nominating officers vested in first council. the constitution. the movement commended. hyrum smith on previous movements. hyrum smith commends the seventies. advantage of a large company. caution as to the word of wisdom. practical steps. views of oliver granger _et al_. admonitions. sundry meetings and the object of them. difficulties encountered. assembling of the camp. solemn reflections. the start. number in camp. sorrow at parting. first experiences. a renewal of covenants. {vii} incidents of a day. additional camp regulations. the first deserter. the first death. nature of the country traversed. difficulties by the way. descriptions of country. sorrow for the "deluded" saints. preparations for the sabbath. public worship. some left by the way rejoined the camp. prominent elders arrested. on the headwaters of the sciota and sandusky. instructions to overseers. reproofs administered. the council relieved of guard duty. threats of arrest made. a case of healing. scarcity of food. a day of rest. camp at the farm of the governor of ohio. camp labors. admonitions. through springfield. astonishment created by the camp. abram bond disfellowshiped. john e. page's company. prayer for rain. rain. some leave the camp. a reproof. elder page exhorts the camp. work on the turnpike. renewed diligence. an assistant council appointed. chapter x. the journey of kirtland camp (continued). preaching of joseph young. an increase of interest in the camp. exhortations. death of horses. a burial. more employment. showers. charles thompson corrected. spirit of union manifested. jonas putnam commended. expulsion from the camp. further investigation of camp members. expulsion from the camp. religious service. births in camp. turnpike contract finished. arrangements for renewal of the journey. gathering of the absent. preparation for the journey. the camp resumes its journey. on the indiana line. camp enters the state of indiana. course of the journey. a sunday journey. death of bathsheba willey. warning and exhortation. arrival at terra haute. in illinois. serious difficulties considered. dissatisfaction in camp. increased sickness. camp passes through springfield. more departures from the camp. first tidings from far west. a missouri storm. bad roads. re-organization of the camp. proposition to disband the camp. proposition rejected. arrival on grand river. {viii} chapter xi. expulsion of the saints from de witt, carroll county, missouri. vexatious persecution of willard richards. mob movements at de witt. scattering fire brands. letter of general lucas to governor boggs. the prophet's comment. conference at far west. news of mob violence from de witt. the prophet's hopes of peace disappointed. the prophet arrives at de witt. continuance of far west conference. john taylor sustained as an apostle. england. de witt. communication of clark to atchison on affairs at de witt. the mobs' appeal to howard county for help. general clark's endorsement of the mob. the governor's answer to the saints. house burning and robbing. mob leaders made commanders of militia. hardships of the saints. proposals for the departure of the saints. a sad journey. chapter xii. movements of the mob upon de witt--battle of crooked river--exterminating order of governor boggs. plan of the mob to dispossess of the saints. plans of doniphan to protect the saints. state of affairs in england. organization for defense. mob depredations at "diahman." affairs at millport. park's order to wight to disperse the mob. stratagem of the mob. beginning of william clayton's ministry. vindication of the prophet's business course in kirtland. a card. crimes of the mob charged to the saints. departure of orson hyde from far west. return of the prophet to far west. the saints flock into far west. inflamatory letters to the governor. the mail robbed. the course of king and black. the apostasy of thomas b. marsh. communication of woods and dickson to governor boggs. the prophet's statement of the buncombe affair. raid on the pinkham residence. crooked river battle. list of casualties--death of patten and o'banion. the prophet's reflections on the death of david w. patten. e. m. ryland's letter to messrs. reese and williams. governor boggs order to {ix} general john b. clark. letter of horace kingsbury and john w. howden on the business integrity of the prophet and his agents in kirtland. funeral of david w. patten. governor boggs' exterminating order. excitement in upper missouri. the appeal of atchison and lucas to governor boggs, asking his presence at the "seat of war." chapter xiii. mob movements about far west--treachery of colonel hinkle--sorrowful scenes. the prophet's comments on governor boggs. general clark. doctor sampson avard. avard's "danites." avard's manner of proceeding. avard's instructions to his captains. revolt of avard's officers. avard's teachings rejected. avard excommunicated. distinction in organization pointed out. gathering of the mob at richmond. gen. clark's movements. joseph young's narrative of the massacre at haun's mills. additional events of the massacre. atchison withdraws from "militia." arrival of more mob militia. preparations for a battle. col. hinkle's treachery. reinforcement of the mob. betrayal of the prophet _et al_. the prophet and companions sentenced to be shot. robbings by the "militia." excerpt from governor boggs' communication to general lucas. citizens of far west disarmed. high-handed procedure of the mob. avard's treachery. report of general s. d. lucas to governor boggs. chapter xiv. rivalry among the militia generals for possession of the prisoners--"trial" at richmond. rival efforts for possession of the prisoners. the prophet's interview with a lady. arrival of the prisoners in independence. overwhelming numbers of mob militia. severity in the treatment of prisoners modified. fifty-sex additional prisoners. general clark's harangue to the brethren. progress of affairs at "diahman." the prophet and his fellow prisoners sent to richmond. prisoners not sufficiently protected by guard. meeting of the prophet and gen. clark. the prisoners chained. {x} form of permit. general clark desires to try the prophet by court martial. general clark's report to governor boggs. hardships inflicted on the "diahman" saints. casualties of the mobbing. list of the prisoners. the villainy of avard. list of witnesses against the saints. permit. treatment of witness for the defense. some prisoners discharged. misconception of the church organization. ashby's report of haun's mills massacre. prisoners discharged and retained. legal advice to cease defense. mr. arthur, esq., to the representatives from clay county. attested copy of mittimus under which joseph smith jun., and others, were sent from judge king to the jailer of liberty prison, in clay county, missouri. in liberty prison. course of wm. e. m'lellin and burr riggs. chapter xv. the case of the saints presented to the missouri legislature--the prophet's communication to the saints from liberty prison. report of governor boggs to the legislature. memorial of a committee to the state legislature of missouri in behalf of the citizens of caldwell county. minutes of a high council held at far west, thursday, december 13, 1838. the prophet's letters to the church. chapter xvi. case of the "mormons" before the missouri legislature--close of the year 1838. varied reports as to the intentions of the saints. interview between david h. redfield and governor boggs. the turner committee report to the missouri legislature. the debate on the petition. nature of the testimony. minutes of the high council at far west. return of don carlos smith and george a. smith. redfield's report. action of missouri legislature. state appropriation of $2,000. course of the minority in the legislature. course of the state press. {xi} chapter xvii. preparations for leaving missouri--action of the state legislature. reflections on the opening year. anson call beaten. storm in england. missouri state senate resolutions on mormon difficulties. other provisions of the bill. proposition to help the poor. the prophet's petition to the missouri legislation. postscript to the petition. minutes of a public meeting at far west. minutes of the second meeting at far west. list of names subscribed to the foregoing. activity of the committee on removal. investigation ordered. minutes of a meeting of the committee on removal. chapter xviii. the exiled saints at quincy--proposition to settle at commerce. minutes of a conference of the church held at quincy. application for assistance. persecution of brigham young. petition to help the smith family from missouri. arrangements for paying the debts of the saints. the governor's order to return the arms belonging to the saints. labors in the interests of the poor. committee resolutions. action of the democratic committee of quincy. determination of the prisoners to escape. sidney rigdon's departure from prison. importunities for the release of the prisoners. meeting of elder israel barlow and isaac galland. minutes of the meeting of the democratic association of quincy. report. document "a." statement of sidney rigdon. minutes of the adjourned meeting of the democratic association of quincy. chapter xix. letters to the prophet--affairs in england--petitions. edward partridge's letter to joseph smith, jun., and others confined in liberty jail, missouri. letter from don carlos smith to joseph smith, jun., and others confined in liberty jail, missouri. letter from william smith to joseph and hyrum. {xii} minutes of a meeting of the committee on removal. minutes of the adjourned meeting of the democratic association of quincy. condition of affairs in england. charges of elder halsal against elder willard richards. the cause of elder richards' troubles. the petition of the prophet _et al_. to judge thompkins _et al_. chapter xx. sundry movements in the interest of the exiled saints--the prophet's letters from liberty prison. minutes of the conference at quincy, illinois. departure of mrs. pratt. action of the committee of removal. letter of the prophet to mrs. norman bull. the mission of kimball and turley to governor boggs. the faulty mittimus. the prophet's epistle to the church, written in liberty prison. chapter xxi. stirring scenes about far west--the epistle of the prophet and his fellow prisoners. judge king's anger. plot against the prophet's life. the truth of a revelation questioned. turley's defense of the prophet. colloquy between turley and john whitmer. land sales and the clothing of prisoners. the prisoners hurried into daviess county. peremptory orders considered. action of the committee. arrival of stephen markham in gallatin. judge morin favors the prophet's escape. the examination of prisoners. letter of sidney rigdon to the prophet, rigdon's plan for the impeachment of missouri. letter of alanson ripley to the prophet. letter of don carlos smith to his brother, hyrum smith. letter of agnes smith to hyrum and joseph smith. attempt upon the life of stephen markham. a "true bill" found against the prisoners. meeting of the committee on removal. sale of jackson county lands. vision of the prophet for markham's safety. escape of markham. jacob stolling's communication to the prophet. the prophet's comments. isaac galland's communications to the quincy argus. letters of robert lucas, governor of the territory of iowa, respecting the manner in which the saints might hope to be received and treated in iowa. {xiii} activity of the committee on removal. the prophet and fellow prisoners start for boone county. letter of elias higbee to joseph smith, junior, and fellow prisoners. the prophet's reason for escaping from the officers of the law. elder kimball's warning to the committee. attack on theodore turley. the mob's assault on elder kimball. the mob loots far west. the loss of records, accounts, etc. flight of the saints _via_ missouri river. assistance for the poor. narrative of amanda smith respecting the massacre at haun's mills. chapter xxii. the prophet's account of his experiences in missouri--fulfillment of a prophetic revelation--complete exodus of the saints from missouri. the prophet and companions continue their flight. the leading characters in the persecution of the saints. part of governor boggs in the persecutions. treatment of the prophet by the missouri mob. calm assurance of the prophet respecting his own safety. deportment of the saints. sure reward of the faithful saints. the saints not to marvel at persecution. the crime of missouri to be viewed in the light of the civilized age in which it was committed. the appeal of the prophet to the people of the united states. pursuit of elder markham. letters of governor lucas of iowa to elder rigdon. letter of governor lucas to president martin van buren respecting the latter-day saints. letter of governor lucas to the governor of ohio introducing president rigdon. letter of w. w. phelps to john p. greene. parley p. pratt _et al_. before the grand jury at richmond. the twelve _en route_ for far west. minutes of council meeting held at quincy, illinois. seeking a new location. minutes of the meeting of the twelve apostles at far west, april 26, 1839. the revelation of april 8, 1838, fulfilled. chapter xxiii. settlement in commerce, illinois. seeking a new location. elder taylor's warning to the people of quincy against impostors. land purchases. the english saints warned against isaac russell. isaac russell's letter to the {xiv} saints in england. russell's efforts counteracted minutes of a general conference of the church held near quincy, illinois, may 4th, 5th, and 6th, 1839. certificate of appointment. minutes of the 5th. minutes of the 6th. john p. greene's letter of appointment. letter of recommendation to elder john p. greene from certain citizens of quincy. sidney rigdon's letter of introduction to the president of the united states. the prophet settles at commerce. sidney rigdon's general letter of introduction. letter of recommendation to oliver granger from the first presidency. letter of r. b. thompson to the first presidency complaining of the conduct of lyman wight. letter of elder parley p. pratt to judge austin a. king. letter of the first presidency to the quincy _whig_ disclaiming the attitude of lyman wight. chapter xxiv. adventures of the prisoners remaining in missouri--the prophet's narrative of personal experiences in missouri. rabbi landau's letter to his son. the prophet's letter to w. w. phelps. indictment of parley p. pratt _et al_. an adventure by the way. the prophet's letter to e. w. harris. letter of the prophet and emma smith to judge cleveland. the prophet's letter to bishop whitney, asking him to settle at commerce. the twelve to go to england. cruel treatment of parley p. pratt and companions. answer of the first presidency to r. b. thompson on the lyman wight affair. case of william smith. parley p. pratt and fellow prisoners arrive at columbia. the prophet and vinson knight's letter to mark bigler. the prophet's letter to lyman wight, on the matter of r. b. thompson's complaint. letter of appointment to stephen markham. parley p. pratt _et al_. seek a trial. the prophet's narration of his personal experiences in missouri, 1838-9, which he calls "a bill of damages against the state of missouri on account of the suffering and losses sustained therein." hyrum smith's statement of sufferings and damages sustained in missouri, and in being driven therefrom. chapter xxv. commerce--the prophet's history--doctrinal development. first house built by the saints at commerce. {xv} description of commerce. letter of edward partridge to the prophet. excitement at columbia prison, mo. visit of the prophet with william smith. visit with don carlos smith. ministry of the prophet. purchase of lands in iowa. return of the prophet to commerce. the prophet's answer to jacob stollings. restoration of orson hyde. the prophet's instructions on various doctrines. chapter xxvi. the prophet's ministry in the vicinity of commerce--address to the twelve. the prophet testifies to the book of mormon. the missouri prisoners. founding of zarahemla. the prophet with the twelve and seventy. the prophet's address to the twelve. mercy and forgiveness. humility and brotherhood of the twelve. avard's vain glory. be honest, sober, vigilant. beware of treason. the sign of apostasy. the prophet on priesthood. adam and the presidency of the priesthood. eternity of the priesthood. adam's place in the order of worthies. the spirit of man eternal. the nature of the priesthood. the restoration of the priesthood. adam in the valley of adam-ondi-ahman. labors of the patriarchs and moses. angels to have part in the work. the kingdom of heaven. future deliverance of the saints. importance of revelation. a vision and prophecy. the mission of elijah. blessings for the saints in stakes of zion. haste to build up zion. peace in zion and her stakes. the prophet's vision of judgement. vision. angels. powers of the devil. the gift of tongues. chapter xxvii. baptism of isaac galland--epistle of the twelve to the church. baptism of isaac galland. epistle of the twelve to the elders of the church of jesus christ of latter-day saints, to the churches scattered abroad and to all the saints. {xvi} chapter xxviii. the escape of parley p. pratt and his fellow prisoners from missouri--the close of an epoch. parley p. pratt's account of his escape from missouri. appendix to volume iii. affidavits of hyrum smith _et al_. on affairs in missouri, 1831-39; officially subscribed to before the municipal court of nauvoo the first day of july, 1843. explanatory note. the testimony of hyrum smith. testimony of parley p. pratt. testimony of george w. pitkin. testimony of brigham young. testimony of lyman wight. testimony of sidney rigdon. {xvii} introduction to volume iii. _enlightenment a factor in determining responsibility for conduct_. volume three concludes, for the present, the history of the church in missouri. i think it proper, therefore, that here should be considered the causes of the missouri persecutions, which resulted in the expulsion of the entire church from that state. there have been, of course, more extensive persecutions than those inflicted on the saints in missouri; but i doubt if there has ever been a persecution more cruel or terror-laden in its character. viewed from the standpoint of its net results there were some fifty people, men, women, and children, killed outright; about as many more were wounded or cruelly beaten, and many more perished indirectly because of the exposure to which they were subjected through the winters of 1833-4 and 1838-9. in round numbers it is estimated that between twelve and fifteen thousand people, citizens of the united states, after being dispossessed of their lands, were forcibly driven from the state. it is known that they paid to the united states government for land alone, three hundred and eighteen thousand dollars, which, at the minimum price of one dollar and a quarter per acre, would give them land holdings of over two hundred and fifty thousand acres, which represented for that day very large interests. [1] to this list of results must be added the more horrible one of several cases of ravishment at far west; and also, after barely escaping from the sentence of death pronounced by a court martial, the cruel imprisonment through weary months of a number of church leaders. in passing judgment upon such matters as these account must be taken of the age and country in which they occurred; likewise the pretensions to right views of life, and devotion to freedom on the part of the perpetrators of the injustice. undoubtedly a heavier debt is incurred to history, to humanity and to god, when the parties who resort to such acts of mob violence and injustice live in an enlightened age, and where the free institutions of their country guarantee both the freedom and security of its citizens. {xviii} if in the jungle a man meets a tiger and is torn to pieces, no one thinks of holding the tiger to any moral accountability. perhaps the hunt will be formed to destroy the beast, but that is merely to be rid of a dangerous animal, and prevent the repetition of the deed. if another meets a cruel death among savages in heathen lands, while some moral responsibility would hold against them, according to their degree of enlightenment, yet the fact that it was an act of savages would be held to reduce the degree of moral turpitude. and likewise even in civilized states, in localities to which the vicious may gravitate, when acts of violence are committed there, some allowance may be, and generally is, made for the ignorance and general brutality of the particular neighborhood. by this process of reasoning i think it will appear quite clear that moral responsibility, both on the part of individuals and communities or nations, increases in proportion to their enlightenment. if, therefore, this principle be kept in view, the persecution of the latter-day saints by the people of missouri was a very heinous offense. true it may be said that the worst acts of cruelty were perpetrated by low, brutish men among the mob or in the militia--for these bodies were convertible from one to the other on shortest possible notice, and wholly as the exigencies of the enemies of the saints demanded--but these were led and abetted by quite a different order of men: by lawyers, members of the state legislature, by county and district judges, by physicians, by professed ministers of the gospel, by merchants, by leading politicians, by captains, majors, colonels, and generals--of several grades--of the militia, by many other high officials of the state including the governor and lieutenant governor, and finally by the action of the state legislature which appropriated two hundred thousand dollars to defray the expenses incurred by the mob-militia in carrying out the governor's order, exterminating the saints from the state. these facts are made apparent in the pages of this and the two preceding volumes of the history of the church. the facts cannot be questioned. they are written out most circumstantially in the prophet's story. times, places, and names are given of the incidents related, and the more important of these may be corroborated by histories of these events other than our own. the persecutions then of the latter-day saints in missouri, and their final expulsion from that state, were crimes against the enlightenment of the age and of the state where the acts occurred; a crime against the constitutions and institutions both of the state of missouri and of the united states; as also a crime against the christian religion. all this we have in mind when speaking of the severity and cruelty of these compared with other persecutions. the state of missouri was {xix} guilty of a greater crime when it persecuted the latter-day saints than states were which in the barbarous times of the dark ages persecuted their people; though when estimated in net results there may have been more murders and robberies, greater destruction of property, and more wide-spread suffering in the latter than in the former. it is in the light of the principle here laid down that i propose to review the causes of the persecutions of the latter-day saints in missouri. _the people of missouri and the saints_. the people of the state of missouri, and especially those living in western and upper missouri, in the early decades of the nineteenth century, were chiefly from the states of the south--from kentucky, tennessee, virginia, and the carolinas. this is not stated as a matter of reproach, for among the american people there have been no better or nobler citizens of the republic than the people of the states enumerated. i merely make the statement in order to present a fact, and because other facts grow out of it. to say that missouri was settled by emigrants from the states of the south carries with it the explanation why missouri was one of the slave states, and her people attached to the social and industrial methods of life attendant upon that circumstance. that is to say, they looked with contempt upon manual labor; regarding it as menial and proper only for slaves to perform. with that idea is closely related another; namely, that white people who from circumstances were compelled to perform manual labor, or who followed it from principle, in the eyes of the people of the south were of an inferior class; contemptuously characterized by some as "white trash," and by others, inclined to be more polite, as "poor whites." freedom from manual labor gave to those of active dispositions in such communities an opportunity to follow the more desirable vocations of professional life; the law, medicine, the christian ministry, merchandising and general business; or leisure for political or military activities; or the pursuit of pleasure, fishing, hunting, horse racing, and social life generally. these conditions naturally resulted in pride, often in arrogance, and a desperate sort of courage, which held honor high and weakness and cowardice in contempt; also something of intolerance for those disposed to set themselves against such an order of things. the reader will recognize, of course, that i have so far in mind only the better element of the population, the least of the evils and some of the advantages resulting from such industrial and social conditions. there were, however, quite different and more serious results than any {xx} yet noted arising from this system of society. while those disposed to activity and inclined to honorable pursuits might enjoy certain advantages from the system, on the other hand, it fostered man's natural inclination to idleness and love of ease that comes of idleness; and fostered jealousy and bitterness against those more industrious and successful. in such a class the system led to ignorance, irreligion, and criminal tendencies; constituting them a dangerous element in the community. it was doubtless this class the prophet joseph had in mind when he said soon after his first arrival in western missouri: "our reflections were great, coming as we had from a highly cultivated state of society in the east, and standing now upon the confines or western limits of the united states, and looking into the vast wilderness of those that sat in darkness. how natural it was to observe the degradation, leanness of intellect, ferocity and jealousy of a people that were nearly a century behind the times, and to feel for those who roamed about without the benefit of civilization, refinement, or religion!" many of the positions in the higher walks of life, in western missouri, were sought by the unworthy, the corruptible and the vicious--men who sought all the advantages of the southern ideals of life without possessing the refining virtues which for generations in the older states of the south made some of the evils of the social system that obtained there at least tolerable. such were the brazeales, the wilsons, the hunters, the kavanaughs, the likens, the loveladys, the mccartys, the mccoys, the pixleys, the simsons, the silvers, the westons, the gilliams, the birches, the blacks, the bogarts, the clarks, the liveseys, and the penistons. another circumstance which influenced somewhat the character of western missouri's population in the early decades of the nineteenth century, was the fact that these sections of the state constituted part of the frontiers of the united states, and here had gravitated a more or less lawless class which sought the security of proximity to the boundary lines of the united states, from whose confines they could make their escape in the event of being hard pressed for violations of law in the older states whence they had come, or in their new habitat. such were the lovels, the hawkins, the heatherleys and many others. the latter-day saints who settled in missouri from 1831 to 1839 had come for the most part from the new england states and new york. there were, therefore, marked differences in character between them and the old settlers of missouri; differences of ideas as to industrial and social life; of moral and religious life. the saints were descendants chiefly of the puritans, and both by inheritance and training had fallen heirs to the puritan's strict views of industry, religion and morality. the puritans taught that all labor was honorable, and industry a duty. {xxi} religion occupied a large share of their attention--entered in fact into all the affairs of life--though its duties meant largely a regular attendance upon church service; a strict observance of the proprieties while there; a rigid observance throughout of the sabbath day. neither work nor amusements were tolerated on that day. in the olden time among some of their forefathers it had been unlawful to sit in boston common on the sabbath or to walk in the streets of boston, except to church. once a man was publicly whipped for shooting a fowl on sunday. a woman was threatened with banishment for smiling in church. a person absent from church for more than one sunday was in danger of being fined, whipped, or set in the stocks. swearing was prohibited in nearly all the new england colonies, and a split stick was sometimes placed on the swearer's tongue. [2] both food and dress were plain, and the latter, in some instances, was regulated by law. amusements were few. dancing and card-playing were forbidden, and there was little music. the state sought to take entire charge of the individual, and supposed that tendency toward immorality could be stemmed by legislation. in early connecticut no one under twenty was allowed to use tobacco, and none to use it more than once a day. the laws were severe and the penalties cruel. the stocks and whipping-post and pillory were in frequent requisition to correct moral delinquents. an offender might be made to stand on a stool in church with the name of his misdemeanor displayed on his breast. among the common punishments were cropping or boring the ears and branding with a hot iron. [3] of course in later years there was a general relaxation from these severities, and many of these customs and laws, by the time our generation of saints came on the scene, were obsolete. still, the moral and spiritual atmosphere in which the saints and their fathers had been reared was austere in its moral character, and stood in marked contrast to the moral atmosphere of the south, where, in respect of such things as church attendance, religious observances, personal liberty in eating, drinking and amusements, there was wider freedom. in the sparsely settled country of western missouri, the descendants of the old cavaliers and their following, who settled the south, and the descendants of the puritans, who settled the north, were to meet: and very naturally one may see in these antagonistic elements--aside from the cause of antagonism which will be found in the newly revealed religion of the latter-day saints--natural causes of irritation between them founded in the differences of character, and their respective conceptions of industrial, moral, and religious duties. that the old settlers {xxii} in missouri, even those friendly disposed towards the saints, recognized the incompatibility of the two classes is evident from the public utterances of a mass meeting held at liberty, in clay county, when the saints were urged to seek anew locality where they could live by themselves. "they are eastern men," said the address, "whose manners, habits, customs, and even dialect, are essentially different from our own. we earnestly urge them to seek some other abiding place, where the manners, the habits, and customs of the people will be more consonant with their own." [4] this difference of character between the saints and the old settlers i account one of the causes of the missouri persecutions. _the question of slavery_. the question of slavery in missouri was a delicate one. it will perhaps be remembered that it was the application of the territory of missouri for admission into the union, 1818-19, that brought the question of slavery into one of its acute stages before the country; and inaugurated a long series of debates in the national congress on the subject. it was upon the admission of missouri into the union in 1821 that the great compromise which bears the state's name settled, not the question of slavery itself, but, for the time, the agitation of it. that compromise consisted finally in this: that while missouri herself was admitted with a clause in her constitution permitting slavery, and also prohibiting free people of color from immigrating into the state, slavery was forever to be prohibited in all territory of the united states north of the line thirty-six degrees and thirty minutes north latitude (the southern boundary line of the state of missouri); and missouri was required "by a solemn, public act" of her legislature, to declare that the clause in her constitution relating to the immigration of free negroes into the state, should never be construed to authorize the passage of any law by which any citizen of either of the states in this union shall be excluded from the enjoyment of any of the privileges and immunities to which he is entitled under the constitution of the united states. these historical facts are referred to here that the reader may be reminded that slavery was a delicate question in missouri; that her people were super-sensitive about it since she was the first territory upon which the national congress sought to impose the prohibition of slavery as a condition precedent to her admission into the union, which, up to that time, had been a matter left to the people of the territory seeking admission to determine for themselves. of course this attempt at {xxiii} restriction of slavery was made by northern members of the national congress. [5] all the sentiment for the restriction of slavery was in the north. in 1831 the sentiment for the positive abolition of slavery had made such progress in massachusetts, that william lloyd garrison established in boston "_the liberator_," a paper which advocated "the immediate and unconditional emancipation of every slave in the united states." as a result of this agitation anti-slavery societies were formed and active measures taken to advocate these opinions by means of lectures and pamphlets. these extreme measures against slavery did not meet with the approval of all or even the majority of the people of new england, much less with the approval of the people of other northern states. still this agitation arose and was chiefly supported in new england. it will not be difficult to understand, therefore, that any considerable number of people from that section of the union immigrating into a slave state would arouse suspicion; especially when that immigration was into a slave state upon which, when as a territory she had made application for admission into the union, prohibition of slavery was sought to be enforced by the northern members of the national congress. nor will it be sufficient to dispel this suspicion to aver that these particular immigrants from new england, and other northern states are not abolitionists; that they take no part with, and do not share the fanatical sentiments of, the abolitionists; that their objects and purposes are of an entirely different and larger character. the answer to all this was given in a public document drawn up to voice the sentiment of a great mass meeting of the people of clay county--a people, be it remembered, who at the time (1836) were not unfriendly towards the saints, but a people who a few years before had received the saints into their homes, and given them shelter when they were exiles from jackson county, and who, at the time of the utterance i am about to quote was published, were in a covenant of peace with the saints, and the saints in a covenant of peace with them--i say the answer to all disclaimers on the part of the saints respecting their not being abolitionists was found in this public utterance: "they are eastern men, whose manners, habits, customs and even dialect are essentially different from our own. they are non-slaveholders, and opposed to slavery, which in this peculiar period, when abolitionism has reared its deformed and haggard visage in our land, is well calculated to excite deep and abiding prejudices in any community where slavery is tolerated and protected." i call attention to these facts that the student of the history of the church may appreciate the weight of influence they would have in {xxiv} creating popular sentiment against the saints; a matter which hitherto, if i may be permitted to say so, has not been fully appreciated. one can readily see what a potent factor this sentiment against new england and other northern states people would be in the hands of political demagogues and sectarian priests seeking to exterminate what they would respectively consider an undesirable element in politics and a religious rival. that both political demagogues and sectarian priests made the most of the opportunity which hostile sentiment in missouri against abolition and abolitionists afforded, abundantly appears in the pages of the first volume of the church history. that sentiment was appealed to from the first; indeed in the very first manifesto of the mob--known as "the secret constitution," [6]--issued against the saints in missouri, it was a prominent feature. this was at independence, in july, 1833. in that "manifesto" the following passage occurs: "more than a year since, it was ascertained that they [the saints] had been tampering with our slaves, and endeavoring to sow dissensions and raise seditions amongst them. of this their mormon leaders were informed, and they said they would deal with any of their members who should again in like case offend. but how specious are appearances. in a late number of the _star_, published in independence by the leaders of the sect, there is an article inviting free negroes and mulattoes from other states to become mormons, and remove and settle among us. this exhibits them in still more odious colors. it manifests a desire on the part of their society, to inflict on our society an injury that they know would be to us entirely insupportable, and one of the surest means of driving us from the country; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste amongst us would corrupt our blacks, and instigate them to bloodshed." the article on "free people of color" referred to appeared in the _evening and morning star_ for july. the charge of sowing dissensions and inspiring seditions among the slaves, and inviting free negroes to settle in missouri, had no foundation in truth. concerning such people the missouri laws provided that: if any negro or mulatto came into the state of missouri, without a certificate from a court of record in some one of the united states, evidencing that he was a citizen of such state, on complaint before any justice of the peace, such negro or mulatto could be commanded by the justice to leave the state; and if the colored person so ordered did not leave the state within thirty days, on complaint of any citizen, such person could be again brought before the justice who might commit him to the common jail of the county, until {xxv} the convening of the circuit court, when it became the duty of the judge of the circuit court to inquire into the cause of commitment; and if it was found that the negro or mulatto had remained in the state contrary to the provisions of this statute, the court was authorized to sentence such person to receive ten lashes on his or her bare back, and then order him or her to depart from the state; if the person so treated should still refuse to go, then the same proceedings were to be repeated and punishment inflicted as often as was necessary until such person departed. and further: if any person brought into the state of missouri a free negro or mulatto, without the aforesaid certificate of citizenship, for every such negro or mulatto the person offending was liable to a forfeit of five hundred dollars; to be recovered by action of debt in the name of the state. the editor of the _star_ commenting upon this law said: "slaves are real estate in this and other states, and wisdom would dictate great care among the branches of the church of christ on this subject. so long as we have no special rule in the church as to people of color, let prudence guide; and while they, as well as we, are in the hands of a merciful god, we say: shun every appearance of evil." publishing this law and the above comment was construed by the old settlers to be an invitation to free people of color to settle in jackson county! whereupon an extra was published to the july number of the _star_ on the sixteenth of the month, which said: "the intention in publishing the article, "free people of color," was not only to stop free people of color from immigrating to missouri, but to prevent them from being admitted as members of the church. * * * * * to be short, we are opposed to having free people of color admitted into the state." [7] but in the face of all this the missourians still claimed that the article was merely published to give directions and cautions to be observed by "colored brethren," to enable them upon their arrival in missouri, to "claim and exercise the rights of citizenship." "contemporaneous with the appearance of this article"--the above article in the {xxvi} _star_--continued the charge published in the _western monitor_--"was the expectation among the brethren, that a considerable number of this degraded caste were only waiting this information before they should set out on their journey." [8] and this base falsehood was used to inflame the minds of the old settlers against the saints. i do not refer to this question of slavery in connection with the persecution of the saints in missouri in order to set it down as one of the causes of that persecution; because, as a matter of fact, the views of the saints, and especially of the leading elders of the church on that question were such that they could never be truthfully charged with being a menace to that institution. the prophet joseph himself, at the time of the jackson county troubles and subsequently, held very conservative views on the subject of slavery, surprisingly conservative views when his own temperament and environment are taken into account, of which fact any one may convince himself by reading his paper on the subject of abolition in volume ii of the church history, pages 436-40. finally, it was given by the inspiration of god to the prophet first to utter the most statesman-like word upon this vexed question of slavery, and had the nation and people of the united states but given heed to his recommendations it would have settled the question in harmony with the convictions of the people of the north, and without injustice to the south. here follows his statesman-like word, published throughout the united states in 1844--eleven years before ralph waldo emerson made substantially the same recommendation, and for which the philosopher received no end of praise:-"petition, also, ye goodly inhabitants of the slave states, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, and infamy and shame. pray congress to pay every man a reasonable price for his slaves out of the surplus revenue arising from the sale of the public lands, and from the deduction of pay from the members of congress. break off the shackles from the poor black man, and hire him to labor like other human beings; for an hour of virtuous liberty is worth a whole eternity of bondage." [9] but now to return to the course of the missourians in misrepresenting the views of the saints on the subject of slavery. notwithstanding the explicit denials through the "_evening and morning star_," that the article on "free people of color" was intended to invite such a class into the state; and the further declaration that the saints were opposed to such persons coming into the state; as also the fact that it is {xxvii} doubtful if there were any free negroes who were members of the church--notwithstanding all this, their enemies continued to misrepresent them, and their views on the subject of slavery. they saw in the fact that many of them were from new england, where abolition sentiment was rife, their opportunity to charge them with abolition sentiments and intention to interfere with slavery, with every prospect of having it quite generally believed--hence the charge was made and became a pretext if not a cause of acts of aggression upon the saints, and as such is a factor that must be taken account of in these pages. _political fears_. i know of no circumstances which developed what the political faith of the saints really was during their sojourn in the state of missouri; and doubt if any data exists from which it could be determined whether a majority of them were whigs or republican-democrats, as the party now designated as the democratic party was then called. in fact, politics, local or national, concerned the saints but very little during their stay in missouri. their minds were occupied by quite other, and i may say, larger and higher things; and their activities were concerned with other issues than those political. they were concerned about the redemption of zion, her establishment, the proclamation of the gospel, the salvation of men, the preparation of the earth for the incoming of that kingdom whose king is the lord. their mission encompassed the whole world, it was not confined to the state of missouri and her petty political affairs; nor even to the political affairs of the united states, important as they were. "mormonism" was a world-movement, not merely a national one. it concerned itself with the deeper and broader subject of religion, rather than with the principles and methods of the administration of government, state or national. still, in common with other people of the county, state and nation of which they were citizens, they possessed civil and political rights and privileges, accompanied as such rights and privileges always are in a republic with certain duties both to the state and themselves, among which the exercise of the elective franchise. as this made them a power in the community, their actual and prospective influence in the affairs of the counties where they resided, and in the state, was a matter of frequent discussion among the old settlers in missouri. i do not know that it was ever charged that they were whigs, and that by acting with that party in missouri they could wrest the control of the state from the republican-democratic party then in power; though that they were whigs might have been inferred from the fact of their being chiefly from new england and other northern states; yet this was not charged. {xxviii} there was repeatedly expressed, however, a fear of their political power. in the document issued by the mob meeting at independence on the 20th of july, 1833, it is said: "when we reflect on the extensive field in which the sect is operating, and that there exists in every country a leaven of superstition that embraces with avidity, notions the most extravagant and unheard of, and that whatever can be gleaned by them from the purlieus of vice and the abodes of ignorance, is to be cast like a waif into our social circle, it requires no gift of prophecy to tell that the day is not far distant when the civil government of the county will be in their hands; when the sheriff, the justices, and the county judges will be mormons, or persons wishing to court their favor from motives of interest or ambition." it was an effort to prevent members of the church from voting at an election at gallatin, daviess county, in august, 1838, which led to the commencement of those acts of hostility against the saints which ended ultimately in their expulsion from that state. there was no political offense even charged against the saints; only that if permitted to exercise the franchise they would in time obtain control of the counties where they resided, so rapidly were they increasing in numbers; and the old settlers would lose the offices; and as these old settlers were dear lovers of office, it was political jealousy born of fear which prompted in part the acts of aggression against the saints. when such jealousy is awakened, pretexts for the justification of its existence are not difficult to find, and in this instance the old settlers in missouri relied upon the false charges of ignorance, superstition, and general unworthiness of the saints to be considered good citizens of the state. the charge was not that they were all of one political faith; or that they voted solidly; or that they were under the political dictation of their religious leaders; or that religious influence was dragged into political affairs. none of these charges were made: it was simply a fear that the old settlers would lose the offices, and the new settlers, the saints, being in the majority, would hold them. how much justification there was for this "fear" may not be determined, since it was based upon no accomplished fact, but regarded as the natural outcome of the operation of the political system obtaining in the united states; namely, the right of the majority to choose the public officers; and if the saints happened to be in the majority it was regarded as likely that they would elect their friends to office, among whom, at least, would have been some members of their own faith. how the matter would have terminated in the event of the saints having been permitted to remain in missouri--what would have been the political alignment of {xxix} the members of the church i mean, no one can say. the only political utterance made by any church leader was that given out by the prophet joseph soon after his arrival in missouri, and called at the time "_the political motto of the church_." i quote it: "_the constitution of our country formed by the fathers of liberty; peace and good order in society; love to god, and good will to man. all good and wholesome laws; virtue and truth above all things, and aristarchy_ [a government by good men] _live for ever: but woe to tyrants, mobs, aristocracy, anarchy and toryism, and all those who invent or seek out unrighteous or evasive law suits, under the pretext and color of law or office, either religious or political. exalt the standard of democracy! down with that of priestcraft, and let all the people say amen! that the blood of the fathers may not cry from the ground against us. sacred is the memory of that blood which bought for us our liberty_." this surely is sufficiently non-partisan, cosmopolitan and patriotic. is it not of the essence of americanism? and under such sentiments would not every member of the church be able to perform his political duty in either of the great american parties then existing or afterwards to arise? it is not necessary to pursue this subject further. it is enough to say that the political fears of the old settlers of missouri, though based upon conjecture as to what could or might happen, were real fears, and became one of the causes of the missouri persecutions. _the saints and the indians_. the interest of the saints in the american indians grows out of the knowledge they have of their forefathers, revealed through the book of mormon. from the historical parts of that book they learned the origin of these indians; that they are of the house of israel: from the prophetic parts of the book they learn of their future, that it is to be glorious; that fallen as their fortunes now are, they will not always remain so; extinction is not their fate, but before many generations shall pass away they will become a white and a delightsome people, favored of god, and prominent in bringing to pass his purposes in the land of zion--the two americas. it was a mission to the lamanites or indians which first brought several of the elders of the church of christ to western missouri. when the people of missouri learned in what esteem the saints held the forefathers of the indians, and also the indians themselves, both on account of their forefathers and the promises of god to them, it was but reasonable that they should conclude there was--as indeed there is--a strong sympathy on the part of the saints towards the indians; and there was great reason to believe that this sympathy might become mutual. {xxx} it was in this substratum of truth that the false accusations against the saints were founded to the effect that they were seeking to enter into an alliance with the indian tribes of the west for the purpose of driving the old settlers from their possessions in western missouri, in order that the saints with the indians might possess the land to the exclusion of the "gentiles." to appreciate the seriousness of this charge, it should be remembered that the indian tribes formerly residing east of the mississippi, about this time--during president jackson's two presidential terms, 1829-1837--were being transplanted into the country immediately west of missouri, so that there were great numbers of these people--amounting to many thousands--being massed just beyond the boundaries of the state. many of the tribes were in no amiable mood either. in some instances the terms of the treaties by which they accepted lands in the indian territory west of missouri, for lands that constituted their old homes in the east and south, were forced upon them after--to them--disastrous wars; so that it might well be suspected that they would be ready to follow any leader who would hold out promise of regaining their lost possessions, or who would give them the hope of revenge upon their despoilers. let these facts be considered and given their due weight, and the reader will not find it difficult to perceive what a potent factor against the saints this charge of holding communication with the indians for the purpose of dispossessing the people of western missouri of their homes would be; and, as in the case of the slavery question, their enemies were not slow to see the advantage, and made the most of it. it was not until the agitation for the removal of the saints from clay county began, however, 1836, that this charge of holding communication with the indians for the purposes already set forth, was publicly made. then in the document adopted at the mass meeting setting forth the several reasons of the old settlers for asking the saints to remove from clay county, this passage occurs: "in addition to all this, they are charged, as they have hitherto been, with keeping up a constant communication with our indian tribes on the frontiers; with declaring, even from the pulpit, that the indians are a part of god's chosen people, and are destined by heaven to inherit this land, in common with themselves. we do not vouch for the correctness of these statements; but whether they are true or false, their effect has been the same in exciting the community. in times of greater tranquility, such ridiculous remarks might well be regarded as the offspring of frenzied fanaticism; but at this time, our defenseless situation on the frontier, the bloody disasters of our fellow citizens in florida and other parts of the south, all tend to make a portion of our {xxxi} citizens regard such sentiments with horror, if not alarm. these and many other causes have combined to raise a prejudice against them, and a feeling of hostility, that the first spark may, and we deeply fear will, ignite into all the horrors and desolations of a civil war, the worst evil that can befall any country." governor dunklin, shortly after this, in answer to appeals made to him by the saints for protection, by the execution of the law, on this charge of holding communication with the indians, said: "your neighbors accuse your people with holding illicit communication with the indians, and of being opposed to slavery. you deny. whether the charge or the denial is true, i cannot tell. the fact exists, and your neighbors seem to believe it true; and whether true or false, the consequences will be the same (if your opponents are not merely gasconnading), unless you can, by your conduct and arguments, convince them of your innocence. if you cannot do this, all i can say to you is that in this republic the _vox populi_ is the _vox dei_." of course this false accusation was emphatically denied by the saints. in a public meeting held by the members of the church to draw up a reply to the request of the people of clay county, that the saints remove from that county, they said: "we deny holding any communication with the indians, and mean to hold ourselves as ready to defend our country against their barbarous ravages as any other people. we believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly." in a communication signed by the prophet joseph and several other presiding officers of the church, and addressed to the leading men of clay county, referring to the indian charge, this was said: "another charge of great magnitude is brought against our friends in the west, that of keeping up a constant communication with the indian tribes on the frontier; with declaring, even from the pulpit, that the indians are a part of god's chosen people, and are destined by heaven to inherit this land, in common with themselves. we know of nothing under the present aspect of our indian relations calculated to arouse the fears of the people of the upper missouri more than a combination of influences of this nature; and we cannot look upon it as being other than one of the most subtle purposes of those whose feelings are embittered against our friends, to turn the eye of suspicion upon them from every man who is acquainted with the barbarous cruelty of rude savages. since a rumor was afloat that the western indians were showing signs of war, we have received frequent private {xxxii} letters from our friends, who have not only expressed fears for their own safety, in case the indians should break out, but a decided determination to be among the first to repel any invasion and defend the frontier from all hostilities. we mention the last fact because it was wholly uncalled for on our part, and came previous to any excitement on the part of the people of clay county against our friends, and must definitely show that this charge is untrue." but all these denials went for nothing. as remarked by governor dunklin, whether the denial or the charge was true, people at a distance, at least, might not tell; quite generally, however, the charge was believed, and helped to swell the volume of prejudice--already too great--against the saints. indeed, so potent a factor was this charge of holding illicit communication with the indians, in arousing prejudice against the saints, that it was used against them with great effect after their settlement in utah. it was one of the charges made against them at the time the general government of the united states was induced by their enemies to send out an army to suppress a rebellion in utah that had no existence except in the hate-frenzied minds of the detractors of the saints. "it is charged," said stephen a. douglas in a speech at springfield, illinois, on the 12th of june, 1857 [10]--"it is charged * * * * that the mormon government, with brigham young at its head, is now forming alliances with indian tribes in utah and adjoining territories, stimulating the indians to acts of hostility, and organizing bands of his own followers, under the name of danites or destroying angels, to prosecute a system of robbery and murders upon american citizens who support the authority of the united states, and denounce the infamous and disgusting practices and institutions of the mormon government." the army came only to find the foregoing with other charges that had induced the general government to send it to utah, untrue. but this is digression. mormon communication with the american indians for the purpose of despoiling the gentiles and taking possession of their lands can never be set down as one of the causes of the missouri persecution; for such communication never took place--the charge of it was untrue. it was, however, one of a number of pretexts, and became a factor in creating public prejudice, which alone made possible the expulsion of the saints from missouri. _the unwisdom of the saints_. i come now to one of the most delicate subdivisions of this {xxxiii} introduction; namely, the unwisdom of the saints. to appreciate this as a factor in the missouri persecutions one needs to take into account not only human nature, but also human nature under the stress of religious impulse and influence. first, however, as to the facts involved. to the saints of those times had been given a dispensation of the gospel--a new revelation of it. they had been blessed with the spirit of faith to receive it. to them it was made known that god had again spoken from heaven; he had again conferred divine authority upon men to act in his name--many of the brethren, the majority of the male membership of the church in fact, held that divine authority, the priesthood of god; the terms of man's salvation were restated; the spiritual powers and gifts of the gospel were guaranteed anew and plenteously enjoyed by the saints. to them was made known the truth of a new volume of scripture, the book of mormon. the knowledge imparted by that book was in itself, and especially to them, wonderful. from it they learned that the ancient inhabitants of the american continents, the ruins of whose civilization challenged the curiosity of men and excited their wonder, were of the house of israel; the american indians were their fallen descendants and, of course, also of the house of israel and heirs to the general promises made to that people, to say nothing of special promises made to them as direct descendants of the house of the patriarch joseph, son of jacob. messiah in his resurrected and glorified state had visited america and its inhabitants shortly after his resurrection at jerusalem, and established the christian institution,--a christian ministry, and a christian church, followed by a veritable golden age of peace, prosperity, and righteousness; and although the descendants of that ancient god-favored people were now fallen from the high estate of their fathers, yet were the promises and prophecies great concerning them. god would again visit them by his grace, they should be redeemed from their ignorance and barbarism, and they should yet be important factors in establishing a "new jerusalem," the zion of god on this land of america, given to the descendants of the ancient patriarch joseph, whose descendants principally the indians are. the saints had been even so far favored as to have the place for the chief city of refuge and safety pointed out to them by revelation; as also the site of its temple--independence, missouri; and they were required by the commandments of god to bear witness to the world of these things. in view of all this--the fact that they were made at once the depository and witnesses of these great revelations, is it not likely that they would regard themselves as a people peculiarly favored of god? and is it matter of astonishment if some among them, not possessed of the soundest judgment, should run into an excess of zeal and give expression to unwise, as also to unwarranted conclusions? {xxxiv} moreover, the lord had spoken of the future glory of zion--of the city, the location of which the elders were to testify; also of the glory of the temple, with its future cloud by day and pillar of fire by night; of the future union of this new-world zion with the ancient zion of enoch, where the lord will make his abode, "and for the space of a thousand years shall the earth rest;" [11] also of his covenant with them concerning zion, both as pertaining to time and eternity, wherein he said: "i have made the earth rich; and behold it is my footstool, wherefore, again i will stand upon it; and i hold forth, and deign to give unto you greater riches, even a land of promise, a land flowing with milk and honey, upon which there shall be no curse when the lord cometh: and i will give it unto you for the land of your inheritance, if you seek it with all your hearts. and this shall be my covenant with you, you shall have it for the land of your inheritance, and for the inheritance of your children forever, while the earth shall stand, and you shall possess it again in eternity, no more to pass away." [12] the lord said again concerning zion: "wherefore i, the lord, have said, gather ye out from the eastern lands, assemble yourselves together ye elders of my church; go ye forth into the western countries, call upon the inhabitants to repent, and inasmuch as they do repent, build up churches unto me; and with one heart and with one mind, gather up your riches that ye may purchase an inheritance which shall hereafter be appointed unto you, and it shall be called the new jerusalem, a land of peace, a city of refuge, a place of safety for the saints of the most high god; and the glory of the lord shall be there, insomuch that the wicked will not come unto it, and it shall be called zion. and it shall come to pass, among the wicked, that every man that will not take his sword against his neighbor, must needs flee unto zion for safety. and there shall be gathered unto it out of every nation under heaven; and it shall be the only people that shall not be at war one with another. and it shall be said among the wicked, let us not go up to battle against zion, for the inhabitants of zion are terrible; wherefore we cannot stand." [13] these promises to the saints respecting zion; these descriptions given to them of her future sanctified and glorified state; their connection with a work so exalted and far-reaching, was apt to fire their minds with a zeal not always tempered with wisdom. it was in vain that limitations of time and conditions were placed upon these general descriptions of the future greatness and glory of the city of god; nor could they understand that their own relationship to these great things {xxxv} was merely to lay the foundation of them, to locate the site of the future city and temple, and then bear witness of it to the world. yet that their work in connection with the founding of zion was chiefly this, is clearly to be seen in the revelations of god to them. the immediate and triumphant establishment of zion, though expected by many of the saints, was nowhere contemplated in the revelations of god to the church. that hope of immediate establishment and glorification of zion was the result of faulty deductions from the revelations of god; but the lord was not blind respecting the events about to take place on the land of zion, nor did he hold out any false hope to his people had they but read his revelations aright. a few days before the first conference held by the elders on the land of zion, the lord said to them through his prophet: "hearken, o ye elders of my church, and give ear to my word, and learn of me what i will concerning you, and also concerning this land unto which i have sent you: for verily i say unto you, blessed is he that keepeth my commandments, whether in life or in death; and he that is faithful in tribulation, the reward of the same is greater in the kingdom of heaven. ye cannot behold with your natural eyes, for the present time, the design of your god concerning those things which shall come hereafter, and the glory which shall follow _after much tribulation. for after much tribulation comes the blessings_. wherefore the day cometh that ye shall be crowned with much glory; the hour is not yet, but is nigh at hand. remember this, which i tell you before, that you may lay it to heart, and receive that which shall follow. behold, verily i say unto you, for this cause i have sent you that you might be obedient, and that your hearts might be prepared to bear testimony of the things which are to come; and also that you might be honored of laying the foundation, and of bearing record of the land upon which the zion of god shall stand; * * * * and that the testimony might go forth from zion, yea, from the mouth of the city of the heritage of god. * * * * and now, verily, i say, concerning the residue of the elders of my church, _the time has not yet come, for many years_, for them to receive their inheritance in this land, except they desire it through the prayer of faith, only as it shall be appointed unto them of the lord. for, behold, they shall push the people together from the ends of the earth." [14] these statements, when rightly considered, dispel all notion of the immediate establishment of zion. the lord distinctly warns his servants against any such supposition. he predicts "tribulation" before the glory shall come. it is only after "much tribulation" that the blessings are {xxxvi} promised. he reminds them that he has "told them before" of this, and asks them "to lay it to heart," and gives them to understand that it will be "_many years_" before some of the elders of his church will receive their inheritance in the goodly land. the lord still further foreshadowed the trouble which afterwards overtook his people by urging them to make arrangements for the purchase of the whole region that had been designated as the center place of zion. "for, behold, verily i say unto you, the lord willeth that the disciples, and the children of men should open their hearts, even to purchase this whole region of country, as soon as time will permit. behold, here is wisdom. let them do this lest they receive none inheritance, save it be by the shedding of blood." [15] in this same month of august the lord again said: "behold, the land of zion, i, the lord, hold it in mine own hands; nevertheless, i, the lord, render unto caesar the things which are caesar's: wherefore, i, the lord, will that you should purchase the lands that you may have advantage of the world, that you may have claim on the world, that they may not be stirred up unto anger; for satan putteth it into their hearts to anger against you, and to the shedding of blood; wherefore the land of zion shall not be obtained but by purchase or by blood, otherwise there is none inheritance for you. and if by purchase behold you are blessed; and if by blood, _as you are forbidden to shed blood, lo, your enemies are upon you, and ye shall be scourged from city to city, and from synagogue to synagogue, and but few shall stand to receive an inheritance_." [16] about a month after this word, the lord said: "behold the lord requireth the heart and a willing mind; and the willing and obedient shall eat the good of the land of zion in these last days; and the rebellious shall be cut off out of the land of zion, and shall be sent away, and shall not inherit the land; for, verily, i say that the rebellious are not of the blood of ephraim, wherefore they shall be plucked out." [17] all this makes it very clear that while great things were promised concerning the establishment of zion and the glory that is to be hers, yet all was predicated upon the faithfulness of the saints in keeping the commandments of the lord--in purchasing the lands that constituted the center place of zion, and living upon them in all righteousness. this they failed to do. in a revelation given in november, 1831, a few months after the land had been dedicated unto the lord for the gathering of his people, he thus complained of those who had assembled in western missouri: {xxxvii} "and the inhabitants of zion shall also observe the sabbath day to keep it holy. and the inhabitants of zion also shall remember their labors, inasmuch as they are appointed to labor, in all faithfulness; for the idler shall be had in remembrance before the lord. now, i, the lord, am not well pleased with the inhabitants of zion, for there are idlers among them; and their children are also growing up in wickedness; they also seek not earnestly the riches of eternity, but their eyes are full of greediness. these things ought not to be, and must be done away from among them: wherefore let my servant, oliver cowdery carry these sayings unto the land of zion. and a commandment i give unto them, that he that observeth not his prayers before the lord in the season thereof, let him be had in remembrance before the judge of my people. these sayings are true and faithful; wherefore transgress them not, neither take therefrom." [18] in addition to these evils there were jealousies and bickerings among some of the brethren in zion, and also between some of the elders in zion, and leading elders in kirtland. in the spring of 1832 the prophet visited the saints in jackson county, and there were reconciliations among the brethren, and forgiveness of sins obtained from the lord; [19] but shortly after the prophet's departure for kirtland these ill feelings broke out again with renewed bitterness; carelessness as to keeping the commandments of god characterized the conduct of the saints in zion, and there arose some confusion also in the government of the church there, owing to conflicting claims of authority between traveling elders and the standing ministry in the branches of the church. this led to the following reproof from the lord in a revelation given on the 22nd and 23rd of september, 1832: "and your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received, which vanity and unbelief hath brought the whole church under condemnation. and this condemnation resteth upon the children of zion, even all: and they shall remain under this condemnation until they repent and remember the new covenant, even the book of mormon, and the former commandments which i have given them, [20] not only to say, but to do according to that which i have written, that they may bring forth fruit meet for their father's kingdom, _otherwise there remaineth a scourge and a judgment to be poured out upon the children of zion_: for shall the children of the kingdom pollute my holy land? verily, i say unto you, nay." [21] when this revelation, given early in january, 1833, was sent to the elders in zion, it was accompanied also by a letter from the prophet sharply reproving the brethren and saints in zion, in which the following passage occurs: "let me say unto you, seek to purify yourselves, and also the inhabitants of zion, lest the lord's anger be kindled to fierceness. _repent repent, it is the voice of god to zion_; and strange as it may appear, yet it is true, mankind will persist in self-justification until all their iniquity is exposed, and their character past being redeemed, and that which is treasured up in their hearts be exposed to the gaze of mankind. i say to you (and what i say to you, i say to all), hear the warning voice of god, _lest zion fall, and the lord swear in his wrath, 'the inhabitants of zion shall not enter into my rest_.'" [22] hyrum smith and orson hyde were appointed by a council of the high priests in kirtland at this time, to write a letter of reproof and warning to the brethren in zion. in this communication the conduct of the saints in zion was reviewed in great plainness. the whole spirit of the communication may be judged by the following paragraph: "we feel more like weeping over zion than rejoicing over her, _for we know that the judgments of god hang over her, and will fall upon her except she repent_, and purify herself before the lord, and put away from her every foul spirit. we now say to zion, this once, in the name of the lord, repent! repent! awake! awake! put on thy beautiful garments, before you are made to feel the chastening rod of him whose anger is kindled against you. let not satan tempt you to think we want to make you bow to us, to domineer over you, for god knows this is not the case; our eyes are watered with tears, and our hearts are poured out to god in prayer for you, that he will spare you, and turn away his anger from you. * * * therefore, with the feelings of inexpressible anxiety for your welfare, we say again repent, repent, _or zion must suffer, for the scourge and judgment must come upon her_." [23] all this reproof and warning, however, only produced a partial repentance, and in july following acts of violence began to be perpetrated upon the saints by the old settlers of missouri, and in the month of november, under circumstances of great cruelty, all the saints were driven from jackson county, and later more than two hundred of their homes, together with their public improvements, were destroyed. when the lord revealed to the prophet joseph why this affliction had befallen the people, he said: "verily i say unto you concerning your {xxxix} brethren who have been afflicted, and persecuted, and cast out from the land of their inheritance, i, the lord, have suffered the affliction to come upon them wherewith they have been afflicted, in consequence of their transgressions; yet i will own them, and they shall be mine in that day when i shall come to make up my jewels. therefore, they must needs be chastened and tried, even as abraham, who was commanded to offer up his only son; for all those who will not endure chastening, but deny me, cannot be sanctified. behold, i say unto you, there were jarrings, and contentions, and envyings, and strifes and lustful and covetous desires among them; therefore, by these things they polluted their inheritances. they were slow to hearken unto the voice of the lord their god, therefore the lord their god is slow to hearken unto their prayers, to answer them in the day of their trouble. in the day of their peace they esteemed lightly my counsel; but in the day of their trouble, of necessity they feel after me. verily i say unto you, notwithstanding their sins my bowels are filled with compassion towards them; i will not utterly cast them off; and in the day of wrath i will remember mercy." [24] from this it is very clear that the reason why the saints were prevailed against by their enemies and driven from the center place of zion, was because of their failure to live up to the high requirements made of them by the lord. in subsequent efforts to redeem zion, by attempting to return the exiles to jackson county, the saints in all parts of the land again failed to respond with sufficient promptness and fulness to the requirements of the lord, for he commanded them again to consecrate money to purchase lands in jackson county and in the counties round about, saying to the church: "there is even now already in store a sufficient, yea even abundance, to redeem zion, and establish her waste places, no more to be thrown down, were the churches who call themselves after my name willing to hearken to my voice." [25] the lord also commanded them to gather up their forces and to go in sufficient strength to possess the land, and maintain their inheritance against their enemies. this, however, they failed to do. instead of raising five hundred men, as they were commanded to do, [26] they started from kirtland in "zion's camp" with a company of only about one hundred and thirty men, and twenty baggage wagons. this number was increased by additions _en route_ to one hundred and eighty-two men, but even this number fell far short of the strength required to accomplish the purpose for which the camp was organized. in the matter of {xl} raising money for the purchase of lands the failure was more conspicuous than in raising men to take possession of them, and hence this effort to redeem zion failed. here let me pause in pointing out the unwisdom of the saints, to make an explanation, lest there should be a misunderstanding of what is thus far set down respecting their transgressions, by reason of which they were prevailed against by their enemies. these transgressions, be it understood, were no violations of the laws of the land, nor did they consist in any acts of aggression or of trespass upon their missouri neighbors. the old settlers of missouri themselves are our witnesses here; for in all their procedure in this jackson county persecution there is no accusation made against the saints of violations of the law. on the contrary, in their public utterances against the saints and in justification of their own course, the old settlers declare--after expressing their determination to rid their society of the saints, peacefully if they could, but forcibly if they must--"_that the arm of the civil law does not afford us a guarantee, or at least a sufficient one, against the evils which are now inflicted upon us, and seem to be increasing by the said religious sect_." [27] a more emphatic acknowledgement that the alleged offenses of the saints were not cognizable by the laws, that the saints had not violated the laws of the land, could not be made. in their second manifesto the mob said: "_the evil is one that no one could have foreseen, and is therefore unprovided for by the laws; and the delays incident to legislation would put the mischief beyond remedy_." [28] another admission that amounts to a declaration, that the saints, whatever the nature of the complaints made against them were, had not violated any of the laws of the state, that their offending was not cognizable by the laws of the land. the transgressions and sinfulness referred to in the revelations and letters of reproof and warning quoted, and for which transgressions the saints were left in the hands of their enemies, were sins against each other and the lord--unbelief in the word of god, hardness of heart towards each other, rejection of the servants of god, fault-finding, bickerings, jealousies, covetousness, pride, idleness, boastfulness, levity of thought and conduct, disregard of the scriptures, especially of the book of mormon, neglecting to instruct their children in sacred things and to bring them up in the fear and admonition of the lord; all of which were displeasing to the lord, contrary to his commandments, and a violation of the conditions upon which he had promised to redeem zion and preserve his people from their enemies. "ye call {xli} upon my name for revelations;" said the lord to the elders in zion, "and i give them unto you; and inasmuch as ye keep not my sayings, which i give unto you, ye become transgressors, and justice and judgment are the penalty which is affixed to my law. * * * i, the lord, am bound when ye do what i say; but when ye do not what i say, ye have no promise." [29] this, then, was the nature of their offenses; they sinned against the lord in the particulars named; they sinned against each other in the manner described; they did not trespass against their non-mormon neighbors, nor break the laws of the land; but they failed to live in accordance with the high moral and spiritual law of the gospel; they failed to meet the conditions on which god was pledged to their maintenance upon the land of zion, and hence were left in the hands of their enemies. at the commencement of this subdivision of the introduction i called attention to the great things which god had revealed to the saints, the greatness of the dispensation committed unto them, accompanied by the promise to establish zion and give unto the saints the land thereof as an everlasting inheritance. it would be marvelous indeed, and past all human experience, if these great things did not turn the heads of some of the weak-minded, and make them vain-glorious and boastful. i doubt not for a moment that many vain and foolish things were said by such characters in the presence of, and perhaps directly to, the old settlers of jackson county, about the saints taking possession of the land, and the wicked being driven away. there was doubtless enough of this kind of talk to give color to what the missourians charged on this head, viz., "they [the saints] declare openly that their god hath given them this county of land, and that sooner or later they must and will take possession of our lands for an inheritance." the missourians made much of, and attached a sinister meaning to the following expression in one of the revelations to the saints: "_the land of zion shall not be obtained but by purchase or by blood, otherwise there is none inheritance for you_." [30] this the missourians pretended to regard as a threat to take possession of their land by armed conquest. had they read the context of the passage they would have known how entirely groundless were their fears, if indeed they had any fears, for i am convinced that all their expressed apprehensions on this head were mere pretense. the passage and its context are: "wherefore the land of zion shall not be obtained but by purchase or by blood, otherwise there is none inheritance for you. _and if by purchase, behold you {xlii} are blessed; and if by blood, as you are forbidden to shed blood, lo, your enemies are upon you, and ye shall be scourged from city to city, and from synagogue to synagogue and but few shall stand to receive an inheritance_." [31] clearly this is a warning to the saints, not a threat to the missourians. if the saints obtained the land by purchase they were blessed. if by blood--since the saints were forbidden to shed blood, lo their enemies would be upon them and they would be driven from city to city--not the missourians, but the saints. in consequence of the agitation of this matter by the foolish, the following passage occurred in _the evening and morning star_ for july, 1833, addressed to the churches scattered abroad: "to suppose that we can come up here and take possession of this land by the shedding of blood, would be setting at nought the law of the glorious gospel, and also the word of our great redeemer. and to suppose that we can take possession of this country without making regular purchases of the same according to the laws of our nation, would be reproaching this great republic, in which the most of us were born, and under whose auspices we all have protection." [32] of this the missourians said that whether they were to be dispossessed of their lands "by the hand of the destroying angel, the judgments of god, or the arm of power, they [the saints] are not fully agreed among themselves. some recent remarks in the _evening and morning star_, their organ in this place, by their tendency to moderate such hopes, and repress such desires, show plainly that many of this deluded and infatuated people have been taught to believe that our lands were to be won from us by the sword!" [33] thus the very efforts of the church to correct the misconceptions and silence the utterances of the over-zealous and foolish members, were made to contribute as proof that the saints contemplated the very armed conquest of the land which they disclaimed. history, however, will do the saints justice, and it will say, and now says, that neither their general principles, nor the special commandments under which they moved into the land of zion, nor any act of theirs warranted the least suspicion that they at any time contemplated taking possession of the land by force, or in any other manner whatsoever except by purchase and possession under the laws of the state of missouri and the united states. and while history will do them this justice it will at the same time say that the "fears" of the missourians on this head were simulated; that to the foolish boasts of a few ignorant persons they attached an undue importance because it happened to give a coloring to their pretended fears in the eyes of those at a distance who had no {xliii} opportunity to learn the truth, and tended to prejudice the public mind against the saints, and thus served the purpose of their enemies. in like manner there may have been some talk among the same class of people--the ignorant and over-zealous church members--respecting the indians, and their future union with the saints in redeeming the land of zion; a circumstance which led the good people of clay county and governor dunklin, to refer to the charge of the saints holding illicit communication with the indians, designing to employ them in taking possession of the land of zion. of this charge also history will and does vindicate the saints. it will, and does say, that they disclaimed holding any such communication; that neither their general principles nor any special commandment from god, and particularly that no action of theirs warranted any suspicion on the subject, much less justified the charge of such a diabolical purpose. after the saints withdrew from clay county and at the suggestion of her citizens--including some of the most influential men in western missouri, some of whom afterwards attained national reputations--located in the sparsely settled counties of caldwell and daviess, the situation became somewhat changed. for two years the work of purchasing lands, locating settlements, opening farms, establishing merchantile houses, and preparing for manufacturing and commercial enterprises went steadily on. in caldwell and adjoining counties, by the autumn of 1838, the saints had opened two thousand farms, and paid to the general government three hundred and eighteen thousand dollars for land, which at the minimum price for government land would give them over two hundred and fifty thousand acres. [34] one hundred and fifty houses had been erected in far west; there were four dry goods stores, three family groceries, half a dozen blacksmith's shops, and two hotels. [35] the excavation for a temple 120 by 80 feet had been made, and a large commodious schoolhouse had been erected on the public square. [36] the town of adam-ondi-ahman was also making rapid progress. {xliv} by this time the prophet joseph and other leading men of the church had left kirtland and located with the saints in missouri, and everything looked propitious for the permanent establishment of the saints in the borders of zion. the saints had now been driven bodily from jackson county; and their homes, store houses and printing establishment had been destroyed. the courts of missouri had proven powerless to restore to them their homes, their lands and other property. the executive of the state confessed himself powerless to return them to their possessions in jackson county, and maintain them there against the wishes of the people of that county. indeed, governor dunklin had weakly given up the vindication of the outraged laws of the state, as we have seen, saying that whether the charges of their enemies or the denials by the saints were true he could not tell; their neighbors seemed to believe them true, and whether true or false the consequences would be the same, unless the saints by their conduct and argument could convince the missourians of their innocence. "if you cannot do this," said the governor, "all i can say to you is that in this republic the _vox populi is the vox dei_!" the saints at some considerable sacrifice had withdrawn from clay county at the request of her citizens, in the interests of peace, and had settled in the new counties of caldwell and daviess, where settlers were few and the country less desirable than in jackson and clay counties. in doing these things they had repeatedly sacrificed their rights as citizens, both of missouri and of the united states. smitten on the one cheek--speaking figuratively--they had turned the other; sued at the law for their coat, they had given their cloak also; compelled to go one mile with their enemy, they had gone with him twain. after doing all this for the sake of peace and the friendship of the missourians, when the saints saw forming again those elements which threatened their peace; when old enemies appeared upon the new scene of the saints' activities, and openly threatened their peace and boasted that they would again prosper by despoiling them of their new possessions; when they saw the red right hand of a relentless persecution arming again to plague them, it is small wonder if righteous anger flushed their cheek, made bright their eyes with indignation and led them instinctively to form the resolution that they would submit no more to such acts of despoliation, injustice and outrage. it was this sense of outraged justice and humanity which led to the deliverance of a very noted "oration" by sidney rigdon at far west, on the fourth of july, 1838, in the course of which there was expressed a strong determination to no more submit quietly to mob violence, and acts of pillage. at this distance of time from that occasion, and balancing against the heated utterances of the speaker the subsequent uses made of them to incite the public mind to that series of acts which {xlv} culminated in the expulsion of the saints from the state, we say those utterances were untimely, extreme, and unwise. so indeed they were. the speaker seems to have thrown discretion to the winds, and in the fervor of his rhetoric made threats of retaliation on behalf of the saints, if assailed, that went beyond all bounds of reason and humanity, and proved a very damaging as also a very potent factor against the saints in the subsequent movements of their enemies against them. but while this oratorical outburst against injustice was unwise, it was a very natural thing. the marvel is not that it came at the time it did, but that it did not come earlier, more vehemently, and that some of the things it threatened were not effectively carried out. what the prophet thought, and how he felt respecting the repeated acts of injustice heaped upon himself and the saints in missouri; how he felt and what he proposed for the future is made clear in his journal entry for september 1st, 1838; and, fortunately, is more temperately expressed than in the oration of july the fourth. he said: "there is great excitement at present among the missourians, who are seeking if possible an occasion against us. they are continually chafing us, and provoking us to anger if possible, one sign of threatening after another, but we do not fear them, for the lord god, the eternal father is our god, and jesus the mediator is our savior, and in the great i am is our strength and confidence. "we have been driven time after time, and that without cause; and smitten again and again, and that without provocation; until we have proved the world with kindness, and the world has proved us, that we have no designs against any man or set of men, that we injure no man, that we are peaceable with all men, minding our own business, and our business only. we have suffered our rights and our liberties to be taken from us; we have not avenged ourselves of those wrongs; we have appealed to magistrates, to sheriffs, to judges, to government and to the president of the united states, all in vain; yet we have yielded peaceably to all these things. we have not complained at the great god, we murmured not, but peaceably left all, and retired into the back country, in the broad and wild prairies, in the barren and desolate plains, and there commenced anew; we made the desolate places to bud and blossom as the rose; and now the fiend-like race is disposed to give us no rest. their father the devil, is hourly calling upon them to be up and doing, and they, like willing and obedient children, need not the second admonition; but in the name of jesus christ, the son of the living god, we will endure it no longer, if the great god will arm us with courage, with strength and with power, to resist them in their persecutions. we will not act on the offensive, but always on the defensive; our rights and our liberties shall not be taken from us, and we {xlvi} peaceably submit to it as we have done heretofore, but we will avenge ourselves of our enemies, inasmuch as they will not let us alone." no one can marvel at the conclusion here arrived at if he will but pay attention to and give due weight to the enumerated wrongs which precede it. it would be asking the saints to be more than human if we say they ought not to have indulged, much less to have expressed, such feelings of resentment. meantime, however, we may not close our eyes to the fact that there was unwisdom manifested on the part of a few of the saints, which gave advantage to their enemies, by affording pretexts for some of their accusations. that unwisdom, as we have seen, consisted of boasting as to what the lord would do in the immediate future in giving them possession of western missouri as an inheritance; perhaps some unwise allusions to the supposed part the lamanites would take in the establishment and redemption of zion; and the vehement threats of retaliation in the event of their being further assailed. these unwise utterances, however, were made, for the most part, by the overzealous and ignorant. men who had no grasp of the real genius of the great work whose foundations were then being laid; men who, in common with men of like nature in all ages and in all great movements, have been trouble-breeders; who, in their contemplation of ultimate results to be achieved, overleaped the intervening space through which the movement must pass, the difficulties it must encounter and overcome, the experiences its adherents must gain, the great and varied labors they must perform. they seem not to understand that great movements require time for the achievement of their ends; that time with god is one thing, with man quite another thing; that the thing which is "nigh at hand" with the lord may be to men afar off; and overlooking these important facts leads such men into many errors of thought and action. it was wholly reprehensible, unwarranted, and cowardly, however, on the part of the missourians to take advantage of the unwise utterances of such characters and charge their sentiments and folly to the whole body religious, that never entertained such sentiments nor contemplated the actions such sentiments suggest. and this is to be said even of those who were unwise enough to give the advantage here noted to the enemies of the saints, they at no time or place were ever guilty of attempting in any manner to carry into effect by any action of their own the unwise and unwarranted opinions they entertained and expressed. their boastings and vain speculations were in relation to what the lord was going to do, not what they themselves purposed doing. these utterances were merely the effervescence of overwrought minds, of overzealous, foolish, but well meaning and harmless people. unhappily, however, what they said gave the enemy an advantage that he was not slow to avail {xlvii} himself of, and the unwisdom of some of the saints is a factor that must be reckoned with in dealing with the causes of the persecutions of the saints in missouri. _the real cause of the missouri persecutions_. having considered those facts and circumstances which may be regarded as the minor causes and pretexts of the missouri persecutions, let us now come to the heart of the matter, to the real cause of the persecution of the saints. it was against the saints as a religious sect that the missourians first complained. it was "in consequence of a pretended religious sect of people" that had settled, and was still settling in their country, "styling themselves mormons," that led the missourians of jackson county to pretend to believe that an important crisis regarding their civil society was at hand. "it is more than two years," they said, "since the first of these fanatics, or knaves (for one or other they undoubtedly are), made their first appearance amongst us, and pretended as they did, and do now, to hold personal communication and converse face to face with the most high; to receive communications and revelations direct from heaven; to heal the sick by laying on hands; and, in short, to perform all the wonder-working miracles wrought by the inspired apostles and prophets of old. we believed them deluded fanatics, or weak and designing knaves, and that they and their pretensions would soon pass away; but in this we were deceived. * * * they openly blaspheme the most high god, and cast contempt on his holy religion, by pretending to receive revelations direct from heaven, by pretending to speak unknown tongues by direct inspiration, and by divers pretenses derogatory to god and religion, and to the utter subversion of human reason." [37] the foregoing is quoted from the first "manifesto," or "secret constitution" of the mob. somewhat later, in a second manifesto issued to the public in justification of their contemplated acts of violence against the saints, they say: "what would be the fate of our lives and property, in the hands of jurors and witnesses, who do not blush to declare, and would not upon occasion hesitate to swear, that they have wrought miracles, and have been the subjects of miraculous and supernatural cures, have conversed with god and his angels, and possess and exercise the gifts of divination and of unknown tongues, and fired with the prospect of obtaining inheritances without money and without price--may be better imagined than described. * * * of their pretended revelations from heaven--their personal intercourse {xlviii} with god and his angels--the maladies they pretend to heal by the laying on of hands--and the contemptible gibberish with which they habitually profane the sabbath, and which they dignify with the appellation of unknown tongues, we have nothing to say: vengeance belongs to god alone." [38] yet it was because the saints entertained these religious beliefs that the mob of jackson county issuing this "manifesto," proceeded to take "vengeance" into their own hands, and wreak it upon the saints. all their other accusations against them,--namely, idleness, ignorance, inviting "free negroes" into the state, inciting the slaves to insubordination to their masters, claiming jackson county as their inheritance to be obtained by force if not bloodshed, and poverty--all these charges, except, perhaps the last (for some of the saints were very poor, though i have yet to learn that that is a crime), were absolutely untrue. the saints, however, did claim the existence of spiritual power in their religion; that the channel of communication between god and men by means of revelation, the visitation of angels, and the inspiration of the holy ghost, had been opened anew; that gifts of the gospel--tongues, interpretations, visions, inspired dreams, healings--that all the spiritual powers and graces of the gospel, in fact, were manifested in the religion they had accepted. by this religion, also, they were admonished to righteousness of life; to the strict observance of the sabbath; to respect for the name of deity; to temperance; to industry; to true speaking and true acting; to patience--in a word, to godliness; all of which but to live was to place themselves in marked contrast to those about them, and their righteous lives were a great rebuke to the general dissolute conduct of the missourians. it was this effort at a godly walk and conversation, and the religion which commanded it, that was offensive in the eyes of the missourians, and which led them to form their strong determination to be rid of a people and a religion which made their own lives a reproach. that this was regarded as the chief, if not the sole cause of their persecution, appears in the subsequent discussion of the jackson county difficulties, both _pro et con_. all other questions, all the minor causes and pretexts were lost sight of in that discussion. governor dunklin, in a communication to colonel j. thornton, in answer to a letter written by that gentleman proposing a compromise between the saints and their enemies in jackson county, recognizes what he calls "the eccentricity of the religious opinions of the mormons" as being the cause of their persecution. "i am fully persuaded," he remarks, "that the eccentricity of the religious opinions and practices of the mormons is at the bottom of the outrages committed against them." {xlix} in this important communication he no where considers anything else as the cause of their persecution, but argues at length in favor of their right to the entertainment of their religious views, eccentric howsoever they might be, so long as they did not interfere with the rights of others. "they have the right constitutionally guaranteed to them," he remarks, "and it is indefeasible, to worship joe smith as a man, an angel, or even as the only true and living god, and to call their habitation zion, the holy land, or even heaven itself. indeed, there is nothing so absurd or ridiculous that they have not a right to adopt as their religion, so that in its exercise they do not interfere with the rights of others." [39] the people of clay county when they called upon the saints to peaceably remove from their borders and seek a locality where they could form a community that should be largely, if not exclusively, made up of their own church membership, indicated very clearly that it was the religion of the saints that was the chief cause of complaint against them. in a document they published setting forth the reasons why they suggested such removal, they said; "the religious tenets of this people are so different from the present churches of the age, that they always have, and always will, excite deep prejudices against them in any populous country where they may locate. we, therefore, in a spirit of frank and friendly kindness, do advise them to seek a home where they may obtain large and separate bodies of land, and have a community of their own." [40] again, after the surrender at far west, when the church leaders had been betrayed into bondage; after the saints had delivered up their arms; after they had signed over their properties to defray the expenses of the "war;" and when the whole body of the church was making hasty preparations to depart from the state, a number of the brethren were assembled on the temple square at far west, and in the course of a long speech, which he read [41] to them, general john b. clark said: "i am sorry, gentlemen, to see so great a number of apparently intelligent men found in the situation you are; and oh! that i could invoke that great spirit, the unknown god, to rest upon you, and make you sufficiently intelligent to break that chain of superstition, and liberate you from those fetters of fanaticism with which you are bound--that you no longer worship a man! i would advise you to scatter abroad, and never again organize yourselves with bishops, presidents, {l} etc., lest you excite the jealousies of the people, and subject yourselves to the same calamities that have now come upon you." this to a people whose leaders had been betrayed into the hands of their enemies; who themselves had been disarmed, though acting only in defense of their homes and families; who had been compelled at the muzzle of the musket to sign away their property to defray the expenses of the militia mobs that had brought their calamities upon them; who were then under an order of expulsion from the state and making hurried preparations for their enforced departure--this to men who had sacrificed or had been robbed of the most sacred rights of american citizenship! and he who thus addressed the brethren impudently told them in the very speech from which i quote, that he approved of all that had been done to them! but the foregoing quotation is not made in order to point out the mockery of the speech; or the mixture of hypocrisy and blasphemy in it; or the utter contemptibility of him who delivered it. i quote the passage merely to point out the fact that it was hatred of their alleged "superstition" and "fanaticism," in other words the religion of the saints that was the cause of their persecution. the crimes against which the saints are warned for the future--under penalty of having their present troubles revisited upon them--is gathering together in large bodies, and organizing themselves with bishops, presidents, etc. in other words it was the religion of the people and the organization which was both the depository of its doctrines, and the instrumentality by which they were promulgated--the church--which was the object of the missourians' animosity, the thing they were determined to destroy. later, when the prophet joseph and other leading brethren were under examination before judge austin a. king at richmond, ray county, special inquiry was made as to the belief of the witnesses in the declaration of the prophet daniel: "and in the days of these kings shall the god of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." [42] the judge on being answered that the saints believed the prophecy, turned to the clerk and told him to write the answer down as it was "_a strong point for treason_!" [43] i call it another evidence that it was the religious beliefs of the saints that constituted their offense. true the prophet and several other brethren were technically held for trial on {li} the charge of "treason, murder, arson, burglary, robbery, larceny and perjury," but no one in missouri ever seriously believed the charges since they were wholly untrue or grew out of those acts of self defense, and defense of their families against the aggressions of mob violence--a course which all men have a right to take in the protection of their own lives and the preservation of their homes from the hand of the despoiler. the meeting of discordant elements of society--new england people and people from the southern states, descendants of puritans and descendants of cavaliers--may have been a cause of dislike, and, on the part of the missourians, a cause of irritation against the saints; the suspected existence of anti-slavery sentiments among the saints may have been to the missourians a cause of distrust; the interest of the saints in the indians and the beliefs of the former in the future rehabilitation of the latter as a people favored of god, may have been, under all the circumstances, a cause of uneasiness to the missourians; and the desire to plunder the saints and to profit by dispossessing them of their lands and homes might have been, and doubtless was, an incentive to many of the mob who participated in the events which culminated in the expulsion of the saints from the state; but, at bottom, i repeat, it was the destruction of the religion of the saints, and of the organization that taught its doctrines, and controlled its membership in ecclesiastical affairs, that were the objectives of all that agitation, violence and injustice, which make up the persecution of the latter-day saints in missouri. but how shall the truth of this be established beyond reasonable doubt? listen:-the author of the "_decline and fall of the roman empire_" gives the following pen-picture of conditions with reference to religious toleration which obtained in the empire under the reign of the antonines, adrian and marcus aurelius, second century, a. d, "the firm edifice of roman power was raised and preserved by the wisdom of ages. the obedient provinces of trajan and the antonines were united by laws, and adorned by arts. they might occasionally suffer from the partial abuse of delegated authority; but the general principle of government was wise, simple, and beneficent. they enjoyed the religion of their ancestors, whilst in civil honors and advantages they were exalted, by just degrees, to an equality with their conquerors. the policy of the emperors and the senate, as far as it concerned religion, was happily seconded by the reflections of the enlightened, and the habits of the superstitious, part of their subjects. the various modes of worship, which prevailed in the roman world, were all considered by the people as equally true; by the philosopher, as equally false; and by the magistrate, as equally useful. and thus toleration produced not only mutual indulgence, but even religious {lii} concord. the superstition of the people was not embittered by any mixture of theological rancor; nor was it confined by the chains of any speculative system. the devout polytheist, though fondly attached to his national rites, admitted with implicit faith the different religions of the earth. fear, gratitude, and curiosity, a dream or an omen, a singular disorder, or a distant journey, perpetually disposed him to multiply the articles of his belief, and to enlarge the list of his protectors. the thin texture of the pagan mythology was interwoven with various but not discordant materials. as soon as it was allowed that sages and heroes, who had lived or who had died for the benefit of their country, were exalted to a state of power and immortality, it was universally confessed that they deserved, if not the adoration, at least the reverence, of all mankind. the deities of a thousand groves and a thousand streams possessed in peace their local and respective influence: nor could the roman who deprecated the wrath of the tiber, deride the egyptian who presented his offering to the beneficent genius of the nile. the visible powers of nature, the planets, and the elements, were the same throughout the universe. the invisible governors of the moral world were inevitably cast in a similar mould of fiction and allegory. every virtue, and even vice, acquired its divine representative; every art and profession its patron, whose attributes, in the most distant ages and countries, were uniformly derived from the character of their peculiar votaries. a republic of gods of such opposite tempers and interests required, in every system, the moderating hand of a supreme magistrate, who, by the progress of knowledge and flattery, was gradually invested with the sublime perfections of an eternal parent, and an omnipotent monarch. such was the mild spirit of antiquity, that the nations were less attentive to the difference, than to the resemblance, of their religious worship. the greek, the roman, and the barbarian, as they met before their respective altars, easily persuaded themselves, that under various names, and with various ceremonies, they adored the same deities. * * * * rome, the capital of a great monarchy, was incessantly filled with subjects and strangers from every part of the world, who all introduced and enjoyed the favorite superstitions of their native country. every city in the empire was justified in maintaining the purity of its ancient ceremonies; and the roman senate, using the common privilege, sometimes interposed to check this inundation of foreign rites. the egyptian superstition, of all the most contemptible and abject, was frequently prohibited; the temples of serapis and isis demolished, and their worshippers banished from rome and italy. but the zeal of fanaticism prevailed over the cold and feeble efforts of policy. the exiles returned, the proselytes multiplied, the temples were restored with increasing {liii} splendor, and isis and serapis at length assumed their place among the roman deities. * * * * rome gradually became the common temple of her subjects; and the freedom of the city was bestowed on all the gods of mankind." [44] some christian editors of gibbon's great work, in their annotations, hold that the author of the "decline and fall" gives in the foregoing a too favorable view of pagan religious toleration; but after giving due weight to the instances of intolerance they cite in evidence of their contention, and viewing them in connection with the extent of the empire and the period of time covered by gibbon's description, i do not regard them as of sufficient importance to warrant any change in the representation made by our author of conditions as to religious toleration in the roman empire at the time of which he writes. especially, since gibbon himself in a foot note admits that "some obscure traces of an intolerant spirit appears in the conduct of the egyptians," the case chiefly relied upon by his critics to disprove his description of universal religious toleration in the empire; and in the same note he refers to the christians and the jews as forming an important exception; so important an exception indeed that he promises, and subsequently gives, a distinct chapter to the discussion of the subject. [45] it is to christianity as the chief exception to the roman policy of universal religious toleration that i wish now to direct attention. let it be borne in mind that the spirit of universal religious toleration within the roman empire claimed for the second century of our era, largely obtained also in the first century. it was in this reign of universal religious toleration that the christian religion was brought forth and developed. christ was born in the eighteenth year of the reign of tiberius caesar, in the roman province of palestine, in which, also, his personal labors as religious teacher and reformer were chiefly confined. in the villages of galilee, and subsequently in samaria and judea and in the ancient city of jerusalem, he went about doing good; speaking words of encouragement to the oppressed and the poor; healing the sick; opening the eyes of the blind; cleansing the lepers; teaching, as no one ever taught before, the fatherhood of god, the brotherhood of men, and proclaiming himself the son of god and the redeemer of the world. he gathered about him a few devout followers, and from their number he established a priesthood and organized a church to perpetuate the gentle doctrines he himself taught. strangely enough, notwithstanding the beauty and purity of his moral precepts, and the gentleness of his own deportment, proclamation of his doctrines everywhere incited hostility. the people of the village in which he was reared rejected him. {liv} his own people, the jews, were so hostile that they at last clamored for his execution; and so deep was their hatred that they were willing that responsibility for the shedding of his blood should be upon their heads and upon the heads of their children after them, if only the roman authorities would sanction his execution! he was finally crucified amid the rejoicings of his enemies. after his resurrection he appeared among his disciples and commissioned them to evangelize the world. as they went about this work they encountered the same spirit of opposition that had met their master. whippings, imprisonment, and martyrdom confronted them on every hand, and when they extended their labors beyond the borders of palestine, notwithstanding the general religious tolerance that obtained in the roman empire, the christians were everywhere spoken against, and their ministers everywhere opposed and persecuted. passing by the persecutions inflicted upon the christians by the jews--the whipping of peter and john, under the order of the jewish sanhedrim, the martyrdom of stephen, the execution of saint james, the repeated mobbing and whippings of paul--i call attention to the first great pagan persecution under the cruel edict of the emperor nero, in the second half of the first christian century. the emperor having set on fire the city of rome in order that he might view a great conflagration, and wishing to divert suspicion from himself, he first accused and then tried to compel the christians to confess the crime. at this point i summon tacitus, the renowned roman annalist, to tell the remainder of the story: "with this view he inflicted the most exquisite tortures on those men who, under the vulgar appellation of christians, were already branded with deserved infamy. they derived their name and origin from christ, who, in the reign of tiberius, had suffered death by the sentence of the procurator pontius pilate. for awhile this dire superstition was checked, but it again burst forth, and not only spread itself over judea, the first seat of this mischievous sect, but was even introduced into rome, the common asylum, which receives and protects whatever is impure, whatever is atrocious. the confessions of those that were seized discovered a great multitude of their accomplices, and they were all convicted not so much for the crime of setting fire to the city, as for their hatred of human kind. they died in torments, and their torments were embittered by insults and derision. some were nailed on crosses; others sewn up in the skins of wild beasts and exposed to the fury of dogs; others, again, smeared over with combustible materials, were used as torches to illuminate the darkness of the night. the gardens of nero were destined for the melancholy spectacle, which was accompanied with a horse race, and honored with the {lv} presence of the emperor, who mingled with the populace in the dress and attitude of a charioteer. the guilt of the christians deserved indeed the most exemplary punishments, but the public abhorrence was changed into commiseration from the opinion that those unhappy wretches were sacrificed, not so much to the public welfare as to the cruelty of a jealous tyrant." [46] this first great persecution of the christians under the authority of the roman emperor, is sufficiently characteristic to describe the other persecutions which were intermittingly perpetrated upon the christians through the two succeeding centuries. what seems to be the most incongruous circumstance connected with these persecutions is, that they occurred not only under such wretches as nero and domitian, but under such virtuous emperors as trajan, adrian, marcus aurelius and diocletian. intermittingly, then, through three troubled centuries, and under circumstances of the utmost cruelty, persecution raged against the christians. as the highest authority on roman history remarks: "if the empire had been afflicted by any recent calamity, by a plague, a famine, or an unsuccessful war; if the tiber had, or the nile had not risen above its banks; if the earth had shaken, or if the temperate order of the seasons had been interrupted, the superstitious pagans were convinced that the crimes and impurities of the christians, who were spared by the excessive lenity of the government, had at length provoked the divine justice." [47] and however virtuous the emperors were, or however mild and equitable in character the governors of the provinces, it is certain that they did not hesitate to appease the rage of the people by sacrificing the obnoxious christian victims. all this at a time, too, when religious tolerance and in large measure even religious freedom were enjoyed by those of all other religions within the empire, and in fact we may say that the persecution of the christians was the only circumstance which broke in upon the religious concord of the world. from the apologies of the early church fathers, addressed to some of the emperors of the second and third centuries, we find them making the most pathetic complaints to the effect, "that the christians who obeyed the dictates, and solicited the liberty of conscience, were alone, among all the subjects of the roman empire, excluded from the common benefits of their auspicious government." why was this? surely it did not arise from any vicious principle inherent in the christian religion itself. "if we seriously consider the purity of the christian religion," remarks gibbon, in the opening paragraph of his great treatise on the "_conduct of the roman government toward the christians_," "the sanctity of its moral precepts, and the {lvi} innocence as well as the austere lives of the greater number of those who, during the first ages, embraced the faith of the gospel, we should naturally suppose that so benevolent a doctrine would have been received with due reverence even by the unbelieving world; that the learned and polite, however they might deride the miracles, would have esteemed the virtues of the new sect; and that the magistrates, instead of persecuting, would have protected an order of men who yielded the most passive obedience to the laws, though they declined the active cares of war and government. if, on the other hand, we recollect the universal tolerance of polytheism, as it was invariably maintained by the faith of the people, the incredulity of philosophers, and the policy of the roman senate and emperors, we are at a loss to discover what new offense the christians had committed, what new provocation could exasperate the mild indifference of antiquity, and what new motives could urge the roman princes, who beheld without concern a thousand forms of religion subsisting in peace under their gentle sway, to inflict a severe punishment upon any part of their subjects who had chosen for themselves a singular but an inoffensive mode of faith and worship." [48] what, then, i again ask, was the cause of the singular departure from the enlightened policy of the empire in granting religious toleration and even large religious freedom to its subjects? i am sure that modern christians will scarcely be satisfied with the various causes assigned for this strange conduct on the part of the roman emperors who persecuted the christians. these causes, or at least the principal ones, are conceded by both infidel and christian authorities to be: first, the christians were a sect and not a nation, and were open to the charge that they had deserted the faith of their forefathers, a thing inexplicable to the roman mind. it could be claimed on the part of the christians, of course, that this was not true; that so far were they from deserting the faith of their fathers, that their present christian faith was but the complement of their fathers' faith, the fulfillment alike of its prophecies and symbols--in a word, the gospel was the fulfillment of the law. this, however, was a refinement of explanation to which the haughty romans could not be expected to give attention. second, the christians condemned and abhorred the public religion of the state, so closely connected with the affairs of the government, and hence they were judged to be enemies of the state, a circumstance which made them objects of detestation to those intrusted with the administration of the laws. {lvii} third, the christians in their worship employed no images, nor temples, nor incense, nor sacrifices; neither did they represent their god by any corporeal figure or symbol, therefore they were adjudged to be atheists, and accordingly detested. fourth, the gloom and austere aspect of the christians, and their thorough abhorrence of the common business and pleasures of life, their denunciation of war, together with their frequent predictions of impending divine judgments, caused them to be regarded as the enemies of mankind. fifth, the secrecy in which they conducted their religious services (a policy first born of necessity, because of the fear of their adversaries, and afterwards continued under the false notion that it would render their sacred institutions more respectable) drew upon them the suspicion that they only "concealed what they would have blushed to disclose;" and this left them open to the misrepresentation and calumny of their enemies, by which the fury of the multitude was aroused against them. sixth, the severe simplicity of the christian mode of worship, employing as it did neither sacrifices nor an elaborate priesthood--excited the animosity of the pagan priests and their servitors, in exact proportion as the christians became a menace to their occupation; for it was painfully apparent to them that if christianity was successful there would be no need of the pagan priesthood--its occupation would be gone. all these alleged causes for the persecution of the christians within the roman empire may be allowed, though some of them may be more properly regarded as pretexts for, than causes of the persecution. but back of all the assigned causes--which are at best but secondary in their nature--one may see moving a force, the primary cause of the persecution, of which the apprehensions of magistrates, the hatred of the pagan priesthood, and the clamor of the multitude were but the outward manifestations. that primary cause of the persecution of the christians is to be found in the bitter hatred of that dark spirit who in heaven, before he fell from his high estate, was known under the splendid appellation of "the light bearer," "lucifer," "son of the morning," as high in favor as in station, before his sin of rebellion against the father-god. [49] beyond the mere fact that he impiously did rebel in heaven against god, and that he was impelled thereto by a vaulting ambition which overleaped itself, the hebrew scriptures give us little information concerning lucifer. no cause for the rebellion is assigned, though evidence {lviii} of the fact and reality of the rebellion is abundant. [50] in some ancient scripture revealed to joseph smith, however, the cause of that lucifer-led rebellion is stated. it was immediately connected with man's earth-life, and the means and conditions of his salvation. in order that the reader may appreciate the force of the truth to be presented, it is necessary to remind him that the spirit of man had an existence before he dwelt in his body of flesh and bones--a self-conscious existence, in which he possessed all the faculties and attributes that the spirit or mind of man now possesses; that the time had come when the present earth-life became necessary to his continued progress; that all that would take place in that earth-life was known to god--the fall of man, the wickedness of the human race, the redemption through the atonement of a sinless sacrifice--all was known, and for all these events ample provisions were to be made; one chosen to open the series of dispensations that should make up the history of man's earth-life; one chosen to redeem man from his fallen state. it was at this point that lucifer came before the grand council in heaven saying: behold--here am i, send me, i will be thy son, and i will redeem all mankind, that one soul shall not be lost, and surely _i will do it_; wherefore give me thine honor. "but, behold," said the lord, "my beloved son, which was my beloved and chosen from the beginning, said unto me--father, thy will be done, and the glory be thine forever. wherefore, because that satan rebelled against me, and sought to destroy the agency of man, which i, the lord god, had given him; and also that i should give unto him mine own power; by the power of mine only begotten, i caused that he should be cast down; and he became satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice." [51] this discloses the reason of lucifer's rebellion--opposition to the plan of man's redemption--a counter plan that involved the destruction of the agency of man. then what? "i beheld satan," says jesus, "as lightning fall from heaven." [52] "and the angels which kept not their first estate, but left their own habitation. he hath reserved in everlasting chains, under darkness, unto the judgment of the great day." [53] "and there was war in heaven: michael and his angels fought {lix} against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him. and i heard a loud voice saying in heaven, now is come salvation, and strength, and the kingdom of our god, and the power of his christ: for the accuser of our brethren is cast down, which accused them before our god day and night. and they overcame him by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death. therefore rejoice, ye heavens, and ye that dwell in them. woe to the inhabiters of the earth, and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time." [54] lucifer, then, becomes a factor to be reckoned with in the persecution of the saints. in heaven he opposed the gospel of jesus christ; cast out into the earth will he not oppose it there? herein lies the real cause of the persecution of the christians within the roman empire. so long as the inhabitants of the earth were content with the pagan superstitions, wherein there was no power of god unto salvation; so long as they were content with conflicting pagan philosophies, wherein was no power of god unto salvation, it was a matter of indifference to lucifer whether they worshiped jupiter olympus, or isis; apollo, or minerva; or bowed at the philosopher's shrine of the unknown god--all were equally barren of saving power and left the kingdom of lucifer undiminished in its strength and numbers; left all nations in his thraldom. but when the christ and his apostles came preaching repentance and the coming of the kingdom of heaven; making known the origin of man and his relationship to deity; making known the purpose of god to redeem him from his fallen state; establishing his church as the depository of divine truth, and the instrumentality for conveying to man divine instruction--then lucifer saw cause for alarm, for it was evident that the days of his dominion were numbered; his kingdom must decline if christianity prevailed; his sway over the kingdoms of the earth must be broken if christ was preached: and hence in all the bitterness of hatred, with all the strength of his cunning, with all the power of his resourcefulness, and using every instrumentality he could command--corrupted human nature over which he had influence; the apprehension of magistrates; the jealousy of pagan priesthoods--all were employed to destroy that institution wrought out in the wisdom of god to bring to pass the salvation of man; and hence the fire, the {lx} sword and the rack; the lions, the dungeons,--in a word, the pagan persecutions of the saints of god; lucifer and his hatred of the truth the primary cause of all, all other causes and pretexts but secondary, mere instrumentalities used by him to impede the progress of and destroy, if possible, the truth, the gospel, wherein lies the power of man's salvation. it is said that history repeats itself; and this in matters of religion as in other things. in the introduction to the first volume of the church history, the paganization of christianity was discussed at some length, and when the lord would again prepare the way for the incoming of the last dispensation of the gospel--the dispensation of the fullness of times--as part of that preparation, he established a great republic in the new world, the chief corner stone of whose temple of liberty was religious freedom. the congress of the united states, by express provision of the constitution, is prohibited from making any law respecting an establishment of religion, or prohibiting the free exercise thereof. [55] similar guarantees of religious freedom are provided for in the constitutions of all the states. the clause in missouri's constitution on the subject was as follows: "all men have a natural and indefeasible right to worship almighty god according to the dictates of their own consciences; that no man can be compelled to erect, support or attend any place of worship, or to maintain any minister of the gospel or teacher of religion; that no human authority can control or interfere with the rights of conscience; that no person can ever be hurt, molested or restrained in his religious professions or sentiments, if he do not disturb others in their religious worship: that no person, on account of his religious opinions, can be rendered ineligible to any office of trust or profit under this state; that no preference can ever be given by law to any sect or mode of worship; and that no religious corporation can ever be established in this state." under these guarantees of religious liberty, in both state and national constitutions, infidels, jews, and all sects of the christian religion lived in unbroken peace. in the colonial history of the country there had been some intolerance and acts of violence practiced by the sects of christians on one another, but in the main, and especially since the establishment of the republic of the united states, under its present constitution, there had been absolute religious freedom. but now a strange thing occurred. a youth, yet in his early teens, startled the neighborhood in which he resided with the announcement that he had received a revelation from god: a new dispensation of the gospel of christ had been committed to him; he is authorized to found again the very {lxi} church of christ; men are to teach once more by divine authority; and the world is to be made ready for the incoming of the glorious kingdom, whose king shall be the resurrected, glorified christ; and peace and truth and righteousness are to abound. strangely enough, notwithstanding all the guarantees of religious freedom in the state and national constitutions, this proclamation is resented by the people, and those who advocate it are persecuted in various ways, until at the last, as set forth in the three volumes of the church history now published, it culminated in the death and misery of many souls, and the final expulsion of from twelve to fifteen thousand saints from the state of missouri, under all the circumstances of cruelty detailed in this history. why is this violence done to the principle of religious freedom, a principle that is both the pride and boast of the american people? why are constitutions and institutions violated in efforts made by the authorities of the sovereign state of missouri to destroy this religion and this church of christ? what is the cause of these missouri persecutions? in view of the principles already set forth in these pages, the primary cause of these persecutions in missouri will not be difficult to find. in them, as in the roman persecutions of the christians, the cunning and power of lucifer will be apparent. so long as only apostate forms of christianity obtained; so long as men adhered to mere forms of godliness and denied the power thereof, so long lucifer cared not with what devotion they clung to these lifeless forms of religion. he laughed; his kingdom was undiminished; the nations were held in his thraldom. but when the prophet of the dispensation of the fulness of times announced his revelation; when god again stood revealed once more before a witness; when the divine plan of life and salvation was again communicated to men through an inspired prophet; when the church of christ in all its completeness and power was restored to the earth, then it behoved lucifer to look to his dominions, to strengthen his forces, and to prepare for the final conflict for possession of this world; for now god had taken it in hand to complete his work of redeeming the earth, of saving men, and overthrowing lucifer and his power so far as this earth is concerned; and hence when joseph smith announced his new revelation, the incoming of the dispensation of the fulness of times, lucifer with all the cunning and power at his command, and setting in motion every force--the fears and jealousies of men, misrepresentation and calumny, hatred of righteousness and truth, in a word, every force that he could summons, every pretext that he could suggest to men of evil disposed minds was employed to destroy the inauguration of that work which was to subdue his power, conquer his dominions, and render men free from his influence. lucifer's bitterness, then, his hatred, his cunning, his {lxii} devisements were the cause of the missouri persecutions. all else was secondary, pretext, his instrumentalities, nothing more. _retribution_. but what of missouri? missouri, who had violated her constitution which guaranteed religious freedom to all who came within her borders! missouri, whose officers from the governor down entered into a wicked conspiracy, contrary to all law and righteousness, and drove the saints from the state! missouri, who had violated not only her own constitution by becoming a party to a religious persecution, but had also violated the spirit of our times, and outraged the civilization of the nineteenth century--what of missouri? did she pay any penalty for her wrong-doing? are states such entities as may be held to an accounting for breaches of public faith and public morals--constitutional immoralities? is there within the state a public conscience to which an appeal can be made; and in the event of the public conscience being outraged is there retribution? i answer these questions in the affirmative; and hold that missouri paid dearly for the violations of her guarantees of religious freedom, and her lawlessness and her cruelties practiced towards the latter-day saints. i have already referred to the relationship which the state of missouri sustained to the great question of slavery. by the political compromise which bore her name, missouri became a "cape of slavery thrust into free territory." except for the state of missouri alone, her southern boundary line was to mark the furthermost point northward beyond which slavery must not be extended into the territory of the united states. in 1854, however, the missouri compromise was practically overthrown by the introduction into congress of the "kansas-nebraska act," by stephen a. douglas, united states senator from illinois. this act provided for the organization of two new territories from the louisiana purchase, west of missouri and iowa. the act proposed that the new territories should be open to slavery, if their inhabitants desired it. this left the question of slavery in the status it occupied previous to the missouri compromise, and left the people in the prospective states to determine for themselves whether slavery should or should not prevail in their state. this opened again the slavery question, and there was begun that agitation which finally resulted in the great american civil war. as soon as it became apparent that the people of new territories were to determine for themselves the question of slavery, very naturally each party began a struggle for possession of the new territory according as its sentiments or interests dictated. the struggle began by the {lxiii} abolition party of the north organizing "emigrant aid societies," and sending emigrants of their own faith into kansas. the slave holders of missouri also sent settlers representing their faith and interests into the new territory in the hope of bringing it into the union as a slave state. this brought on a border warfare in which the settlements of western missouri and eastern kansas alternately suffered from the raids and counter raids of the respective parties through some six years before the outbreak of the civil war. as to which were the more lawless or cruel, the fanatical abolitionists or the pro-slavery party, the "jayhawkers," as the organized bands of ruffians of the former party were called, or the "bushwhackers," as the similarly organized bands of the pro-slavery men were called, is not a question necessary for me to discuss here. both held the laws in contempt, and vied with each other in committing atrocities. the western counties of missouri, where the latter-day saints had suffered so cruelly at the hands of people of those counties some eighteen or twenty years before, were in this border warfare laid desolate, and all the hardships the missourians had inflicted upon the saints were now visited upon their heads, only more abundantly. speaking of the situation in missouri in 1861, the out-going governor, robert m. stewart, in his address to the legislature, and referring to missouri and her right to be heard on the slavery question, said: "missouri has a right to speak on this subject, because she has suffered. bounded on three sides by free territory, her border counties have been the frequent scenes of kidnapping and violence, and this state has probably lost as much, in the last two years, in the abduction of slaves, as all the rest of the southern states. _at this moment several of the western counties are desolated, and almost depopulated, from fear of a bandit horde, who have been committing depredations--arson, theft, and foul murder--upon the adjacent border_" [56] brigadier-general daniel m. frost, who had been employed in repressing lawlessness in the western counties of missouri, in reporting conditions prevailing there in november, 1860, said: "the deserted and charred remains of once happy homes, combined with the general terror that prevailed amongst the citizens who still clung to their possessions, gave but too certain proof of the persecution to which they had all been subjected, and which they would again have to endure, with renewed violence, so soon as armed protection should be withdrawn." [note] "in view of this condition of affairs," continues the historian of missouri i am quoting, "and in order to carry out fully governor stewart's order to repel invasions and restore peace to the border, general frost determined to leave a considerable force in {lxiv} the threatened district. accordingly, a battalion of volunteers, consisting of three companies of rangers and one of artillery, was enlisted, and lieutenant-colonel john s. bowen, who afterwards rose to high rank in the confederate service, was chosen to the command." [57] "with the organization of this force, and perhaps owing also, in some degree, to the inclemency of the season, 'jayhawking,' as such, came to an end, though the thing itself, during the first two or three years of the civil war, and, in fact, as long as there was anything left on the missouri side of the border worth taking, flourished more vigorously than ever. the old jayhawking leaders, however, now came with united states commissions in their pockets and at the head of regularly enlisted troops, in which guise they carried on a system of robbery and murder that left a good portion of the frontier south of the missouri river as perfect a waste as germany was at the end of the thirty years' war." [58] while this description confines the scenes of violence and rapine to the border counties south of the missouri river,--it included jackson county, however, which was one of the heaviest sufferers both in this border warfare and subsequently during the civil war--still, the counties north of that stream also suffered from lawlessness and violence. at the outbreak of the civil war missouri was peculiarly situated. she was surrounded on three sides by free states. the great majority of her own people were for the union, but her government, with clairborne jackson as the state executive, was in sympathy with the south. as the extreme southern states one after another seceded from the union, missouri was confronted with the question: what position she ought to assume in the impending conflict. the question was referred to a state convention in which appeared no secessionists. indeed, the people of missouri in this election by a majority of eighty thousand decided against secession. the convention, in setting forth the attitude of the state on the subject, said that missouri's position was, "evidently that of a state whose interests are bound up in the maintenance of the union, and whose kind feelings and strong sympathies are with the people of the southern states, with whom we are connected by ties of friendship and blood. we want the peace and harmony of the country restored, and we want them with us. to go with them as they are now * * * * is to ruin ourselves without doing them any good." [59] while this doubtless voiced the sentiment of a great majority of {lxv} missouri's people, the government of the state and many thousands of its inhabitants sympathized with the south. the general assembly of the state authorized the raising and equipment of large military forces held subject, of course, to the orders of the governor, under the pretense of being prepared to repel invasion from any quarter whatsoever, and enable the state to maintain a neutral attitude. the governor refused to raise missouri's quota of four regiments under president lincoln's first call for seventy-five thousand men to suppress the rebellion, on the ground that these regiments were intended to form "part of the president's army, to make war upon the people of the seceded states." this he declared to be illegal, unconstitutional, and therefore could not be complied with. this precipitated a conflict between the state and national forces that resulted in a civil war within the state since some of her citizens sided with the general government and some with the state. on the 20th of april, 1861, the state militia under the governor's orders captured the federal arsenal at liberty, clay county, and in the nineteen months following that event "over three hundred battles and skirmishes were fought within the limits of the state," and it is assumed that in the last two years of the war, there were half as many more; "and it may be said of them," continues our historian, "that they were relatively more destructive of life, as by this time the contest had degenerated into a disgraceful internecine struggle." [60] in the fall of 1864, general sterling price penetrated the state at the head of twelve thousand men; captured lexington, in ray county, and independence, in jackson county, and thence made his escape into arkansas. "in the course of this raid he marched 1,434 miles, fought forty-three battles and skirmishes, and according to his own calculation destroyed upwards of 'ten million dollars' worth of property,' a fair share of which belonged to his own friends." [61] in august, 1863, the celebrated military order no. 11 was issued from kansas city, by general thomas ewing, by which "all persons living in cass, jackson, and bates counties, missouri, and in that part of vernon included in this district, except those living within one mile of the limits of independence, hickman's mills, pleasant hill, and harrisonville, and except those in that part of kaw township, jackson county, north of brush creek and west of the big blue, embracing kansas city and westport, are hereby ordered to remove from their present places of residence within fifteen days from the date hereof. {lxvi} those who, within that time, establish their loyalty to the satisfaction of the commanding officer of the military station nearest their present place of residence, will receive from him certificates stating the fact of their loyalty, and the names of the witnesses by whom it can be shown. all who receive such certificates will be permitted to remove to any military station in this district, or to any part of the state of kansas, except the counties on the eastern borders of the state. all others shall remove out of this district. officers commanding companies and detachments serving in the counties named will see that this paragraph is promptly obeyed." [62] the admonition in the last clause to commanding officers was rigidly followed; and within the district named scenes of violence and cruelty were appalling. this order with its cruel execution has been more severely criticized than any other act during the entire civil war. the justification for it has been urged on the ground that jackson county afforded a field of operations for confederates; that here the bushwhacking marauders recruited their forces, and found the means of support; that the policy was necessary on the ground of putting an end to that kind of warfare. on the other hand, it is contended that "tried by any known standard," the people in that section of missouri were as loyal to the union as were their neighbors in kansas. "they had voted against secession; they had not only, thus far, kept their quota in the union army full, and that without draft or bounty, but they continued to do so; and if they did not protect themselves against the outrages alike of confederate bushwhackers and union jayhawkers, it was because early in the war they had been disarmed by federal authority and were consequently without the means of defense." [63] by the execution of the order, however, the people in the districts named "were driven from their homes, their dwellings burned, their farms laid waste, and the great bulk of their movable property handed over, without let or hindrance, to the kansas 'jayhawkers.' it was a brutal order, ruthlessly enforced, but so far from expelling or exterminating the guerrillas, it simply handed the whole district over to them." "indeed," continues lucien carr, "we are assured by one who was on the ground, that from this time until the end of the war, no one wearing the federal uniform dared risk his life within the devatasted region. the only people whom the enforcement of the order did injure were some thousands of those whom it was ewing's duty to protect." [64] {lxvii} whether justified or not by the attitude of the jackson county people in the civil war, the execution of order no. 11 certainly was but a reenactment, though upon a larger scale, of those scenes which the inhabitants of that section of the country thirty years before had perpetrated upon the latter-day saints in expelling them from jackson county. the awful scenes then enacted inspired the now celebrated painting by g. c. bingham, bearing the title "civil war," and dedicated by the artist "to all who cherish the principles of civil liberty." connected with the scenes of civil strife in missouri, is a prophecy uttered by joseph smith many years before they began, and recently published in a very able paper by elder junius f. wells, in the november number of the _improvement era_ for 1902. elder wells, it appears, had the pleasure of an interview with the hon. leonidas m. lawson, of new york city, formerly a resident of clay county, missouri, and a brother-in-law of general alexander w. doniphan, whose name so frequently occurs in our pages, dealing with events in the history of the church while in missouri. in the course of the interview, which took place at the university club, new york city, mr. lawson referred to an incident connected with a visit to general doniphan in 1863. general doniphan, it will be remembered by those acquainted with his history, took no part in the civil war beyond that of a sorrowful spectator. on the occasion of mr. lawson's visit to him, just referred to, they rode through jackson county together, and in a letter to elder wells, under date of february 7, 1902, mr. lawson relates the following incident, which is part of a biographical sketch of general doniphan, prepared by mr. lawson: "in the year 1863, i visited general a. w. doniphan at his home in liberty, clay county, missouri. this was soon after the devastation of jackson county, missouri, under what is known as 'order no. 11.' this devastation was complete. farms were everywhere destroyed, and the farmhouses were burned. during this visit general doniphan related the following historical facts and personal incidents: "about the year 1831-2, the mormons settled in jackson county. mo., under the leadership of joseph smith. the people of jackson county became dissatisfied with their presence, and forced them to leave; and they crossed the missouri river and settled in the counties of de kalb, caldwell and ray. they founded the town of far west, and began to prepare the foundation of a temple. it was here that the troubles arose which culminated in the expulsion of the mormons from the state of missouri according to the command of governor lilburn w. boggs. this was known in missouri annals as the mormon war. there were many among those who obeyed the order of the governor, in the state militia, who believed that the movement against the mormons {lxviii} was unjust and cruel, and that the excitement was kept up by those who coveted the homes, the barns and the fields of the mormon people. the latter, during their residence in the state of missouri, paid, in entry fees for the land they claimed, to the united states government land office, more than $300,000, which, for that period represented a tremendous interest. during their sojourn in missouri the mormons did not practice or teach polygamy, so that question did not enter into it. "following the early excitement, joseph smith was indicted for treason against the state of missouri, and general doniphan was one of the counsel employed to defend him, he having shown a friendly interest in smith, whom he considered very badly treated. joseph smith was placed in prison in liberty, missouri, to await his trial. this place was the residence of general doniphan. his partner in the practice of law was james h. baldwin. "on one occasion general doniphan caused the sheriff of the county to bring joseph smith from the prison to his law office, for the purpose of consultation about his defense. during smith's presence in the office, a citizen of jackson county, missouri, came in for the purpose of paying a fee which was due by him to the firm of doniphan and baldwin, and offered in payment a tract of land in jackson county. "doniphan told him that his partner, mr. baldwin, was absent at the moment, but as soon as he had an opportunity he would consult him and decide about the matter. when the jackson county man retired, joseph smith, who had overheard the conversation, addressed general doniphan about as follows: "'_doniphan, i advise you not to take that jackson county land in payment of the debt, god's wrath hangs over jackson county. god's people have been ruthlessly driven from it, and you will live to see the day when it will be visited by fire and sword. the lord of hosts will sweep it with the besom of destruction. the fields and farms and houses will be destroyed, and only the chimneys will be left to mark the desolation_.'" "general doniphan said to me that the devastation of jackson county forcibly reminded him of this remarkable prediction of the mormon prophet." (signed) l. m. lawson. "there is a prediction of the prophet joseph," remarks elder wells, in commenting upon mr. lawson's story, "not before put into print, and history has recorded its complete fulfillment." that a just retribution overtook the entire state, as well as the inhabitants of jackson county, and other western counties, i think must be conceded by all who are familiar with the events of her history in the civil war. that which she did to an inoffensive people was done to her inhabitants, especially to those living within the districts formerly occupied by the latter-day saints; only the measure meted out to {lxix} the missourians was heaped up, pressed down, and made to run over. the missourians had complained that the latter-day saints were eastern men, whose manners, habits, customs, and even dialect were different from their own; [65] but the missourians lived to see great throngs of those same eastern men flock into an adjoining territory and infest their border, so that the settlers of western missouri became accustomed to, and learned to endure the strange manners, customs and dialect so different from their own. the missourians complained of the rapidity with which the saints were gathering into the state to establish their zion; but the missourians lived to see hordes of the detested easterners gather into their region of country by continuous streams of emigrant trains, sent there by "emigrant aid companies" of new england. the missourians falsely charged that the coming of "zion's camp" into western missouri to aid their brethren to repossess their homes in jackson county, was an armed invasion of the state; but the missourians lived to see formidable hosts of eastern and northern men gather upon their frontiers and frequently invade the state. "the character of much of this emigration may be gathered," says one historian, "from the fact that the kansas emigration societies, leagues and committees * * * _sent out men only_;" and that in some of their bands sharp's rifles were more numerous than agricultural implements. [66] of course the "blue lodges" of missouri were organized largely on the same principle as the "emigrant aid companies" of new england, and adopted practically the same methods, expecting to add kansas to the list of slave states. but "certainly," remarks lucien carr, "if a company of so-called northern emigrants, in which there were two hundred and twenty-five men and only five women, whose wagons contained no visible furniture, agricultural implements or mechanical tools, but abounded in all the requisite articles for camping and campaigning purposes, were considered as _bona fide_ settlers and permitted to vote, there could not have been a sufficient reason for ruling out any band of missourians who ever crossed the border and declared their intention of remaining, even though they left the next day." [67] among the men sent to the borders of missouri by the "emigrant aid companies" of new england were some of the most desperate adventurers; and the missourians who had pretended to be alarmed at the coming of "zion's camp," and feigned to regard it as an armed invasion {lxx} of the state, saw their state repeatedly invaded--especially jackson county--by the bands of union "jayhawkers" organized from among these desperate eastern and northern men, who ruthlessly laid waste their homes and farms. the missourians had falsely charged the saints with abolition madness, with tampering with their slaves, with inviting free negroes into the state to corrupt their blacks, whose very presence would render their institution of slave labor insecure; but they lived to see their system of slave labor abolished by the setting free of some one hundred and fifteen thousand slaves, valued at $40,000,000, eight thousand of whom were "martialed and disciplined for war" in the federal armies, and many of them marched to war against their former masters. governor dunklin and his advisors in the government of missouri claimed that there was no warrant of authority under the laws and constitution of the state for calling out a permanent military force to protect the saints in the peaceful possession of their homes until the civil authority proved itself competent to keep the peace and protect the citizens in the enjoyment of their guaranteed rights; but the people in the western part of missouri saw the time come when they themselves prayed for the same protection; and governor stewart, unlike governor dunklin, approved the appointment of a battalion of volunteers consisting of three companies of rangers and one of artillery, all of which were placed under command of lieutenant-colonel john l. bowen, to do the very thing the saints had prayed might be done in their case. [68] but even this provision for their protection did not avail; for their old jayhawking enemies soon reappeared under new conditions--which will be stated in the next paragraph--under which they renewed their incursions of rapine and murder. the state authorities of missouri converted the mobs which had plundered the saints, burned their homes and laid waste their lands, into the state militia, which gave the former mob a legal status, under which guise they plundered the saints, compelled them to sign away their property and agree to leave the state. to resist this mob-militia was to be guilty of treason; but the people of western missouri lived to see a like policy pursued towards them. they suffered much in jackson and other western counties in the border war, previous to the opening of the civil war, from the inroads of abolition "jayhawkers" in the interest of anti-slavery. for a time this was in part suppressed by the state militia under general frost and by the permanent force stationed on the border under lieutenant-colonel bowen. but later, and when the civil war broke out, these old "jayhawking" leaders "now came with united states commissions in their pockets, and at the head of regularly enlisted troops, in which guise they carried on a {lxxi} system of robbery and murder that left a good portion of the frontier south of the missouri river as perfect a waste as germany was at the end of the thirty years' war." [69] such wretches as generals lane and jennison, though union officers, and denounced alike by governor robinson of kansas--of course a strong union man--and general halleck, [70] commander-in-chief of the western armies of the union, were permitted to disgrace alike the union cause and our human nature by their unspeakable atrocities. but they were retained in office, nevertheless. it was the outrages committed by these men and their commands, and the kansas "red legs" that led to the equally savage reprisals on the people of kansas. in revenge for what western missouri had suffered, outlawed missourians sacked lawrence, kansas, a union city, massacred one hundred and eighty-three of its inhabitants, and left it in flames. in justification of their act of savagery, they declared: "jennison has laid waste our homes, and the 'red legs' have perpetrated unheard of crimes. houses have been plundered and burned, defenseless men shot down, and women outraged. we are here for revenge--and we have got it." [71] how nearly this language of the missourians--and there can be no question that it describes what had been done in missouri by lane, jennison, and their commands, and the kansas "red legs" [72]--follows the complaint justly made by the latter-day saints years before against the missourians! but thank god, there is recorded against the saints no such horrible deeds of reprisal. the missourians falsely charged that the saints held illicit communication with the indian tribes then assembled near the frontiers of the state, and pretended to an alarm that their state might be invaded by the savages, prompted thereto by "mormon" fanaticism; but these same missourians lived to see cause for real fear of such an invasion when the governor of an adjoining state--arkansas--authorize brigadier general albert pike to raise two mounted regiments of choctaw and chickasaw indians to actually invade the state. these regiments of savages were engaged in the battle of pea ridge, on the southwest {lxxii} borders of missouri. general pike, who led them in that battle, dressed himself in gaudy, savage costume, and wore a large plume on his head--_a la niel gilliam_ at far west--to please the indians. it is also charged that before the battle of pea ridge, he maddened his indians with liquor "that they might allow the savage nature of their race to have unchecked development. in their fury they respected none of the usages of civilized warfare, but scalped the helpless wounded, and committed atrocities too horrible to mention." [73] the "fear" expressed by the missourians respecting the alleged illicit communication of the saints with the indians was mere feigning, but with this example before them, and knowing that there were many thousands of indians on their frontiers that might be similarly induced to take up arms, their former feigned fears became real ones. the missourians instead of demanding the execution of the law in support of the liberties of the saints, expressed the fear that the presence of the saints would give rise to "civil war," in which none could be neutrals, since their homes must be the theatre on which it would be fought, [74] so they drove the saints away; but the missourians lived to see the outbreak of a civil war in their state that was one of the most appalling men ever witnessed; and missouri, when all things are considered, and especially western missouri, suffered more than any other state of the union. in other states the war lasted at most but four years; but counting her western border warfare in the struggle for kansas, the war was waged in western missouri from 1855 to 1865, ten years: and for many years after the close of the civil war, a guerrilla warfare was intermittently carried on by bands of outlaws harbored in western missouri--especially in jackson, ray, caldwell and clay counties--that terrorized the community and shocked the world by the daring and atrocity of their crimes--including bank robberies in open day, express train wrecking and robberies, and murders. not until 1881 was this effectually stopped by the betrayal and murder of the outlaw chief of these bands. missouri sent into the union armies one hundred and nine thousand of her sons, including eight thousand negroes. about thirty thousand enlisted in the confederate army. according to official reports the percentage of troops to population in the western states and territories was 13.6 per cent, and in the new england states 12 per cent; whilst in missouri, if there be added to her quota sent to the northern army the thirty thousand sent to the confederate army, her percentage was fourteen per cent, _or sixty per cent of those who were subject to military duty_. of the deaths among these enlisted men, only approximate {lxxiii} estimates may be made, since of the mortality among the confederates no official records were kept. but of those who entered the union service, thirteen thousand eight hundred and eighty-five deaths are officially reported. the rate of mortality in the confederate forces, owing to the greater hardships they endured, and the lack of medical attendants to care for the wounded, was much higher, and is generally estimated at twelve thousand, (most of whom were from western missouri), which added to the deaths of those in the union army would aggregate the loss among the troops from missouri to twenty-five thousand eight hundred and eighty-five. "this estimate," says lucien carr, "does not cover those who were killed in the skirmishes that took place between the home guards and the guerrillas; nor does it include those who were not in either army, but who were shot down by "bushwhackers" and "bushwhacking" federal soldiers. of these latter there is no record, though there were but few sections of the state in which such scenes were not more or less frequent. assuming the deaths from these two sources to have been 1,200, and summing up the results, it will be found that the number of missourians who were killed in the war and died from disease during their term of service amounted to not less than 27,000 men." [75] the loss in treasure was in full proportion to the loss in blood. the state expended $7,000,000 in fitting out and maintaining her union troops in the field. [76] she lost $40,000,000 in slave property; and four years after the close of the war--two of which, 1867-8, were remarkably prosperous--the taxable wealth of the state was $46,000,000 less than it was in 1860. "in many portions of the state," says the historian to whom i am indebted for so many of the facts relating to missouri in these pages, "especially in the southern and western borders, whole counties had been devastated. the houses were burned, the fences destroyed, and the farms laid waste. much of the live stock of the state had disappeared; and everywhere, even in those sections that were comparatively quiet and peaceful, the quantity of land in cultivation was much less than it had been at the outbreak of the war. added to these sources of decline, and in some measure a cause of them, was the considerable emigration from the state which now took place, and particularly from those regions that lay in the pathway of the armies, or from those neighborhoods that were given over to the "bushwhackers." the amount of loss from these different sources cannot be accurately gauged, but some idea may be formed of it, and of the unsettled condition of affairs, from the fact that only 41 out of the 113 counties in the state {lxxiv} receipted for the tax books for 1861; and in these counties, only $250,000 out of the $600,000 charged against them were collected." [77] this only in a general way indicates the losses in property sustained by the state during the period under consideration, but it assists one to understand somewhat the enormity of those losses. it is in no spirit of gloating exultation that these facts in missouri's history are referred to here. it gives no gratification to the writer to recount the woes of missouri, and his hope is that it will give none to the reader. these facts of history are set down only because they are valuable for the lesson they teach. it may be that visible retribution does not always follow in the wake of state or national wrong-doing; but it is well that it should sometimes do so, lest men should come to think that eternal justice sleeps, or may be thwarted, or, what would be worst of all, that she does not exist. i say it is well, therefore, that sometimes visible retribution should follow state and national as well as individual transgressions, that the truth of the great principle that "as men sow, so shall they reap," may be vindicated. missouri in her treatment of the latter-day saints during the years 1833-9, sowed the wind; in the disastrous events which overtook her during the years 1855-65, she reaped the whirlwind. let us hope that in those events justice was fully vindicated so far as the state of missouri is concerned; and that the lessons of her sad experience may not be lost to the world. may the awful and visible retribution visited upon missouri teach all states and nations that when they feel power they must not forget justice; may it teach all peoples that states and nations in their corporate capacity are such entities as may be held accountable before god and the world for their actions; that righteousness exalteth a nation, while injustice is a reproach to any people. may the retribution that was so palpably visited upon the state of missouri satisfy and encourage the latter-day saints; not that i would see them rejoice in the suffering of the wicked; but rejoice rather in the evidence that justice slumbereth not; that their wrongs are not hidden from the all-seeing eye of god; that they are within the circle of his love; that they cannot be unjustly assailed with impunity, however humble and weak they may be. from all these considerations may they be established in peace, hope, confidence and charity; knowing that god is their friend; that his arm is strong to protect; or, if in the course of god's economy in the management of the affairs of the world it must needs be that for a time they suffer at the hands of oppressors, that he will avenge them of their enemies; and amply reward them for their sufferings in his cause. footnotes. 1. see "american commonwealths," missouri, (houghton, mifflin & company, 1888), p. 181. 2. "history of the united states," (morris) p. 132. 3. ibid, pp. 135-7 4. history of the church, vol. ii, p. 450. 5. mr. tallmadge, a representative from the state of new york, offered the restricting provision. 6. history of the church, vol. 1, p. 374, et seq. 7. in making the statement that it was the intention of the _star_ article not only to stop "free people of color" immigrating to missouri, but also to "prevent them from being admitted as members of the church," the editor of the _star_, of course went too far; if not in his second article, explaining the scope and meaning of the first, then in the first article; for he had no authority to seek to prevent "free people of color" from being admitted members of the church. but as a matter of fact there were very few if any "free people of color" in the church at that time. the "fears" of the missourians on that head were sheer fabrications of evil disposed minds. 8. _western monitor_ for the 2nd of august, 1833. 9. joseph smith's "views of the powers and policy of the government of the united states," _mill star_, vol. xxii. p. 743. 10. the speech appears in the _missouri republican_ of june 18th, 1857. 11. pearl of great price, pp. 44, 45, 1902 edition. 12. doc. & cov. sec. 38. 13. doc. & cov. sec. 45. 14. doc. & cov. sec. 58. 15. doc. and cov., sec. 58, verses 52-3 16. doc. and cov., sec. 63, verses 25-31. 17. doc. and cov., sec. 64, verses 34-36. 18. doc. and cov., sec. 68, verses 29-34. 19. see "history of the church," vol. i, ch. 19. 20. including of course, and i may say especially including, the commandment to purchase the lands of jackson county. 21. doc. and cov., sec. 84, verses 54-59. 22. history of the church, vol. i p. 316. 23. _ibid_, pp. 317-21. 24. doc. and cov., sec.101, verses 1-9. 25. ibid, verse 75. 26. ibid, sec. 103. 27. first manifesto of mob, history of the church, vol. 1, p. 374. 28. history of the church, vol. i. p. 396. 29. doc. and cov., sec. 83. 30. doc. and cov., sec. 63. 31. doc. and cov., sec. 63: 29-31. 32. evening and morning star, p. 220. 33. "history of the church," vol. i, p. 396. 34. these estimates are by the late president george a. smith, church historian, and hence are entirely reliable. they are quoted by lucien carr in his history of missouri, "american commonwealths," p. 181, and are also to be found in an historical address by george a. smith, journal of discourses, vol. xiii, pp. 103, _et seq_. 35. "history of caldwell county" (national historical company, 1886) p. 121. 36. "in the fall of 1836, a large and comfortable schoolhouse was built and here courts were held after the location of the county seat until its removal to kingston. the mormons very early gave attention to educational matters. there were many teachers among them and schoolhouses and were among their first buildings. the schoolhouse in far west was used as a church, as a town hall and as a court house, as well as for a schoolhouse. it first stood in the southwest quarter of town, but upon the establishment of the county seat it was removed to the center of the square," ("history of caldwell county," p. 121.--national historical company, 1886). 37. "history of the church," vol., i, pp. 375-6. 38. "history of the church," vol. i, p. 397. 39. "history of the church," vol. ii, p. 85. 40. "history of the church," vol. ii p. 450. 41. "history of caldwell and livingston counties," compiled by the st. louis national and historical company, 1886, p. 140. 42. daniel 2:44 43. autobiography of parley p. pratt, p. 230, also history of the church, vol. iii p. 212. 44. "decline and fall o the roman empire," vol. i, chapter ii. 45. this is chapter xvi of the "decline and fall." 46. tacitus annal., lib. xv, ch. 44. 47. "decline and fall," vol. i, ch. 15. 48. "history of the decline and fall of the roman empire," ch. 16. 49. isaiah 14:12-15. doc. and cov., sec. 76: 25-9. 50. see luke 10:17, 18. john 8:44, rev. 12. in the light of these references consider also isaiah 14:12-5, and doc. and cov. section 76:25-9. 51. pearl of great price, chapter 4:1-4. 52. luke 10:18. 53. jude 1:6. 54. rev:7-12. 55. first amendment, constitution of the united states. 56. "the fight for missouri," (snead) p. 14. 57. "american commonwealths, missouri," p. 258. 58. "american commonwealths, missouri," p. 259. 59. "american commonwealths, missouri," (carr) p. 288. 60. "american commonwealths, missouri," p. 342. 61. history of missouri, carr, p. 360. general price was the colonel sterling price, who held the prophet joseph in custody at richmond in 1838, who shackled the brethren and whose scurrilous guards were so severely rebuked by the prophet.--history of the church, vol. iii, p. 208, note. 62. "history of caldwell and livingston counties." p. 51. 63. "american commonwealths, missouri." p. 351. 64. ibid. p. 351. 65. minutes of citizen meeting, liberty, clay county, church history vol. iii, p. 450. 66. history of missouri, carr, p. 343, note. 67. history of missouri, carr, 245. 68. history of missouri, carr, p. 158. 69. history of missouri, carr, p. 259. 70. general halleck when he learned that the "jayhawking" leader, lane, had been promoted to the command of a bridge, declared that such an appointment was "offering a premium for rascality and robbing generally;" and that it would "take twenty thousand men to counteract its effect in the state." history of missouri, carr, p. 348. 71. spring's kansas, p. 287. 72. these were bands of kansas robbers, whose custom it was at intervals to dash into missouri, seize horses and cattle--not omitting other and worse crimes on occasion--then to repair with their booty to lawrence, where it was defiantly sold at auction. history of missouri, carr, p. 348. 73. history of the united states, lossing, p. 592--_note_. 74. history of the church, vol. ii, p. 450-1. 75. history of missouri, carr, p. 358. 76. it is but proper, however, to say that the state was afterwards reimbursed for this amount by the general government. 77. history of missouri, carr, p. 359. {1} chapter i. the prophet joseph's departure from kirtland and arrival in missouri. [sidenote: flight of the prophet and sidney rigdon from kirtland.] _january, 1838_.--a new year dawned upon the church in kirtland in all the bitterness of the spirit of apostate mobocracy; which continued to rage and grow hotter and hotter, until elder rigdon and myself were obliged to flee from its deadly influence, as did the apostles and prophets of old, and as jesus said, "when they persecute you in one city, flee to another." on the evening of the 12th of january, about ten o'clock, we left kirtland, on horseback, to escape mob violence, which was about to burst upon us under the color of legal process to cover the hellish designs of our enemies, and to save themselves from the just judgment of the law. {2} we continued our travels during the night, and at eight o'clock on the morning of the 13th, arrived among the brothren in norton township, medina county, ohio, a distance of sixty miles from kirtland. here we tarried about thirty-six hours, when our families arrived; and on the 16th we pursued our journey with our families, in covered wagons towards the city of far west, in missouri. we passed through dayton and eaton, in ohio, and dublin, indiana; in the latter place we tarried nine days, and refreshed ourselves. [sidenote: brigham young to the prophet's rescue.] about january 16, 1838, being destitute of money to pursue my journey, i said to brother brigham young: "you are one of the twelve who have charge of the kingdom in all the world; i believe i shall throw myself upon you, and look to you for counsel in this case." brother young thought i was not earnest, but i told him i was. brother brigham then said, "if you will take my counsel it will be that you rest yourself, and be assured you shall have money in plenty to pursue your journey." there was a brother living in the place who had tried for some time to sell his farm but could not; he asked counsel of brother young concerning his property; brother young told him that if he would do right, and obey counsel, he should have an opportunity to sell. in about three days brother tomlinson came to brother brigham and said he had an offer for his place; brother brigham told him that this was the manifestation of the hand of the lord to deliver brother joseph smith from his present necessities. brother brigham's promise was soon verified, and i got three hundred dollars from brother tomlinson, which enabled me to pursue my journey. [1] [sidenote: the bitterness of the prophet's enemies.] the weather was extremely cold, we were obliged to secrete ourselves in our wagons, sometimes, to elude the {3} grasp of our pursuers, who continued their pursuit of us more than two hundred miles from kirtland, armed with pistols and guns, seeking our lives. they frequently crossed our track, twice they were in the houses where we stopped, once we tarried all night in the same house with them, with only a partition between us and them; and heard their oaths and imprecations, and threats concerning us, if they could catch us; and late in the evening they came in to our room and examined us, but decided we were not the men. at other times we passed them in the streets, and gazed upon them, and they on us, but they knew us not. one lyons was one of our pursuers. [sidenote: the prophet's arrival in missouri.] i parted with brother rigdon at dublin, and traveling different routes we met at terre haute, where, after resting, we separated again, and i pursued my journey, crossing the mississippi river at quincy, illinois. trial of the far west presidency of the church. _minutes of the proceedings of the committee of the whole church in zion, in general assembly, at the following places, to-wit: at far west, february 5, 1838; carter's settlement on the 6th; durphy's settlement, on the 7th; curtis' dwelling-house on the 8th; and haun's mills on the 9th. thomas b. marsh, moderator, john cleminson, clerk_. after prayer, the moderator stated the object of the meeting, giving a relation of the recent organization of the church here and in kirtland. he also read a certain revelation given in kirtland, september 3, 1837, which made known that john whitmer and w. w. phelps, were in transgression, and if they repented not, they should be removed out of their places; [2] also read a certain clause contained in the appeal published in the old _star_, on the 183rd page as follows: "and to sell our lands would amount to a denial of our faith, as that is the place where the zion of god shall stand, according to our faith and belief in the revelations of god." elder john murdock then took the stand and showed to the congregation, why the high council proceeded thus was that the church {4} might have a voice in the matter; and that he considered it perfectly legal according to the instructions of president joseph smith, jun. elder george m. hinkle then set forth the way in which the presidency of far west had been labored with, that a committee of three, of whom he was one, had labored with them. he then read a written document, containing a number of accusations against the three presidents. he spoke many things against them, setting forth in a plain and energetic manner the iniquity of elders phelps and whitmer, in using the monies which were loaned to the church. also david whitmer's wrong-doing in persisting in the use of tea, coffee, and tobacco. bishop partridge then arose and endeavored to rectify some mistakes of minor importance, made by elder hinkle; also the bishop spoke against the proceedings of the meeting, as being hasty and illegal, for he thought they ought to be had before the common council, and said that he could not lift his hand against the presidency at present. he then read a letter from president joseph smith, jun. a letter from william smith was then read by thomas b. marsh, who made some comments on the same, and also on the letter read by bishop partridge. elder george morey, who was one of the committee sent to labor with the missouri presidency, spoke, setting forth in a very energetic manner, the proceedings of that presidency, as being iniquitous. elder thomas grover, also, being one of the committee, spoke against the conduct of the presidency, and of oliver cowdery, on their visit to labor with them. elder david w. patten spoke with much zeal against the presidency, and in favor of joseph smith, jun., and that the wolves alluded to, in his letter, were the dissenters in kirtland. elder lyman wight stated that he considered all other accusations of minor importance compared to brothers phelps and whitmer selling their lands in jackson county; that they had set an example which all the saints were liable to follow. he said that it was a hellish principle on which they had acted, and that they had flatly denied the faith in so doing. elder elias higbee sanctioned what had been done by the council, speaking against the presidency. elder murdock stated that sufficient had been said to substantiate the accusations against them. elder solomon hancock pleaded in favor of the presidency, stating that he could not raise his hand against them. elder john corrill then spoke against the proceedings of the high council and labored hard to show that the meeting was illegal, and that {5} the presidency ought to be arraigned before a proper tribunal, which he considered to be a bishop and twelve high priests. he labored in favor of the presidency, and said that he should not raise his hands against them at present, although he did not uphold the presidents in their iniquity. simeon carter spoke against the meeting as being hasty. elder groves followed brother carter in like observations. elder patten again took the stand in vindication of the cause of the meeting. elder morley spoke against the presidency, at the same time pleading mercy. titus billings said he could not vote until they had a hearing in the common council. [3] elder marsh said that the meeting was according to the direction of brother joseph, he therefore considered it legal. elder moses martin spoke in favor of the legality of the meeting, and against the conduct of the presidency, with great energy, alleging that the present corruptions of the church here, were owing to the wickedness and mismanagement of her leaders. the moderator then called the vote in favor of the missouri presidency; the negative was then called, and the vote against david whitmer, john whitmer, and william w. phelps was unanimous, excepting eight or ten, and this minority only wished them to continue in office a little longer, or until joseph smith, jun., arrived. thomas b. marsh, moderator, john cleminson, clerk. _minutes of proceedings in other settlements than far west_. in simeon carter's settlement the saints assembled on the 6th instant, when they unanimously rejected the three above-named presidents. on {6} the 7th, the saints assembled at edmond durphy's, agreeable to appointment, where the above-named presidents were unanimously rejected; also on the 8th at nahum curtis' dwelling-house, they were unanimously rejected by the assembly; also at haun's mills, on the 9th, the saints unanimously rejected them. at a meeting of the high council the bishop and his counsel, february 10, 1838, it was moved, seconded, and carried, that oliver cowdery, william w. phelps, and john whitmer, stand no longer as chairman and clerks to sign and record licenses. voted that thomas b. marsh and david w. patten be authorized to attend to such business for the time being. also voted that thomas b. marsh and david w. patten be presidents, pro tempore, of the church of latter-day saints in missouri, until presidents joseph smith, jun., and sidney rigdon, arrive in the land of zion. j. murdock, moderator, t. b. marsh, clerk. _high council meeting at far west_. the high council of zion met in far west, on saturday, march 10, 1838, agreeable to adjournment; when after discussion it was resolved. first--that the high council recommend by writing to the various branches of this church, that all those who wish to receive ordination, procure recommends from the branches to which they belong, and have such recommends pass through the hands of the different quorums for inspection, previous to the applicants' ordination. second--resolved that the high council recommend to all those who hold licenses, between the ages of eighteen and forty-five, and do not officiate in their respective offices, be subject to military duty. [4] a charge was then preferred against william w. phelps and john whitmer, for persisting in unchristian-like conduct. six councilors were appointed to speak, viz., simeon carter, isaac higbee, and levi jackman, on the part of the accuser; and jared carter, thomas grover, and samuel bent, on the part of the accused; when the following letter, belonging to thomas b. marsh, was read by {7} brother marcellus f. cowdery, bearer of the same, previous to giving it to its rightful owner: "far west, march 10, 1838. "sir--it is contrary to the principles of the revelations of jesus christ and his gospel, and the laws of the land, to try a person for an offense by an illegal tribunal, or by men prejudiced against him, or by authority that has given an opinion or decision beforehand, or in his absence. "very respectfully we have the honor to be, "david whitmer, "william w. phelps, "john whitmer, "presidents of the church of christ in missouri. "to thomas b. marsh, one of the [twelve] traveling councilors." attested: oliver cowdery, clerk of the high council of the church of christ in missouri. i certify the foregoing to be a true copy from the original. oliver cowdery, clerk of the high council. all the effect the above letter had upon the council, was to convince them still more of the wickedness of those men, by endeavoring to palm themselves off upon the church, as her presidents, after the church had by a united voice, removed them from their presidential office, for their ungodly conduct; and the letter was considered no more nor less than a direct insult or contempt cast upon the authorities of god, and the church of jesus christ; therefore the council proceeded to business. a number of charges were sustained against these men, the principal of which was claiming $2,000 church funds, which they had subscribed for building a house to the lord in this place, when they held in their possession the city plat, and were sitting in the presidential chair; which subscription they were intending to pay from the avails of the town lots; but when the town plat was transferred into the hands of the bishop for the benefit of the church, it was agreed that the church should take this subscription off the hands of w. w. phelps and john whitmer: but in the transaction of the business, they bound the bishop in a heavy mortgage, to pay them the above $2,000, in two years from the date thereof, a part of which they had already received, and claimed the remainder. the six councilors made a few appropriate remarks, but none felt to {8} plead for mercy, as it had not been asked on the part of the accused, and all with one consent declared that justice ought to have her demands. after some remarks by presidents marsh and patten, setting forth the iniquity of those men in claiming the $2,000 spoken of, which did not belong to them, any more than to any other person in the church, it was decided that william w. phelps and john whitmer be no longer members of the church of christ of latter-day saints, and be given over to the buffetings of satan, until they learn to blaspheme no more against the authorities of god, nor fleece the flock of christ. the council was then asked if they concurred with the decision, if so, to manifest it by rising; they all arose. the vote was then put to the congregation, and was carried unanimously. the negative was called, but no one voted. brother marcellus f. cowdery arose and said he wished to have it understood that he did not vote either way, because he did not consider it a legal tribunal. he also offered insult to the high council, and to the church, by reading a letter belonging to thomas b. marsh, before giving it to him, and in speaking against the authorities of the church. a motion was then made by president patten, that fellowship be withdrawn from marcellus f. cowdery, until he make satisfaction, which was seconded and carried unanimously. thomas b. marsh, david w. patten, presidents. ebenezer robinson, clerk of high council. [sidenote: the prophet's reception in zion.] when i had arrived within one hundred and twenty miles of far west, the brethren met me with teams and money to help me forward; and when eight miles from the city, we were met by an escort, viz., thomas b. marsh and others, who received us with open arms; and on the 13th of march, with my family and some others i put up at brother barnard's for the night. here we were met by another escort of the brethren from the town, who came to make us welcome to their little zion. on the 14th of march, as we were about entering far west, many of the brethren came out to meet us, who {9} also with open arms welcomed us to their bosoms. we were immediately received under the hospitable roof of brother george w. harris, who treated us with all possible kindness, and we refreshed ourselves with much satisfaction, after our long and tedious journey, the brethren bringing in such things as we had need of for our comfort and convenience. after being here two or three days, my brother samuel arrived with his family. shortly after his arrival, while walking with him and certain other brethren, the following sentiments occurred to my mind: _the political motto of the church of latter-day saints_. the constitution of our country formed by the fathers of liberty. peace and good order in society. love to god, and good will to man. all good and wholesome laws, virtue and truth above all things, and aristarchy, live for ever! but woe to tyrants, mobs, aristocracy, anarchy, and toryism, and all those who invent or seek out unrighteous and vexatious law suits, under the pretext and color of law, or office, either religious or political. exalt the standard of democracy! down with that of priestcraft, and let all the people say amen! that the blood of our fathers may not cry from the ground against us. sacred is the memory of that blood which bought for us our liberty. joseph smith, jun., thomas b. marsh, david w. patten, brigham young, samuel h. smith, george m. hinkle, john corrill, george w. robinson. _the prophet's answers to questions on scripture_. [5] who is the stem of jesse spoken of in the 1st, 2nd, 3rd, 4th, and 5th verses of the 11th chapter of isaiah? verily thus saith the lord, it is christ. what is the rod spoken of in the first verse of the 11th chapter of isaiah that should come of the stem of jesse? {10} behold, thus saith the lord, it is a servant in the hands of christ, who is partly a descendant of jesse as well as of ephraim, or of the house of joseph, on whom there is laid much power. what is the root of jesse spoken of in the 10th verse of the 11th chapter? behold, thus saith the lord, it is a descendant of jesse, as well as of joseph, unto whom rightly belongs the priesthood, and the keys of the kingdom, for an ensign, and for the gathering of my people in the last days. questions by elias higbee: "what is meant by the command in isaiah, 52nd chapter, 1st verse, which saith, put on thy strength o zion? and what people had isaiah reference to?" he had reference to those whom god should call in the last days, who should hold the power of priesthood to bring again zion, and the redemption of israel; and to put on her strength is to put on the authority of the priesthood, which she (zion) has a right to by lineage; also to return to that power which she had lost. "what are we to understand by zion loosing herself from the bands of her neck; 2nd verse?" we are to understand that the scattered remnants are exhorted to return to the lord from whence they have fallen, which if they do, the promise of the lord is that he will speak to them, or give them revelation. see the 6th, 7th and 8th verses. the bands of her neck are the curses of god upon her, or the remnants of israel in their scattered condition among the gentiles. _the prophet's letter to the presidency of the church of jesus christ of latter-day saints in kirtland_. far west, march 29, 1838. _dear and well beloved brethren_--through the grace and mercy of our god, after a long and tedious journey of two months and one day, my family and i arrived safe in the city of far west, having been met at huntsvills, one hundred and twenty miles from this place, by my brethren with teams and money, to forward us on our journey. when within eight miles of the city of far west, we were met by an escort of brethren from the city, viz.: thomas b. marsh, john corrill, elias higbee, and several others of the faithful of the west, who received us with open arms and warm hearts, and welcomed us to the bosom of their society. on our arrival in the city we were greeted on every hand by the saints, who bid us welcome to the land of their inheritance. {11} dear brethren, you may be assured that so friendly a meeting and reception paid us well for our long seven years of servitude, persecution, and affliction in the midst of our enemies, in the land of kirtland; yea, verily our hearts were full; and we feel grateful to almighty god for his kindness unto us. the particulars of our journey, brethren, cannot well be written, but we trust that the same god who has protected us will protect you also, and will, sooner or later, grant us the privilege of seeing each other face to face, and of rehearsing all our sufferings. we have heard of the destruction of the printing office, which we presume to believe must have been occasioned by the parrish party, or more properly the aristocrats or anarchists. the saints here have provided a room for us, and daily necessaries, which are brought in from all parts of the country to make us comfortable; so that i have nothing to do but to attend to my spiritual concerns, or the spiritual affairs of the church. the difficulties of the church had been adjusted before my arrival here, by a judicious high council, with thomas b. marsh and david w. patten, who acted as presidents _pro tempore_ of the church of zion, being appointed by the voice of the council and church, william w. phelps and john whitmer having been cut off from the church, david whitmer remaining as yet. the saints at this time are in union; and peace and love prevail throughout; in a word, heaven smiles upon the saints in caldwell. various and many have been the falsehoods written from kirtland to this place, but [they] have availed nothing. we have no uneasiness about the power of our enemies in this place to do us harm. brother samuel h. smith and family arrived here soon after we did, in good health. brothers brigham young, daniel s. miles, and levi richards arrived here when we did. they were with us on the last part of our journey, which ended much to our satisfaction. they also are well. they have provided places for their families, and are now about to break the ground for seed. having been under the hands of [men who urged against me] wicked and vexatious law suits for seven years past, my business [in kirtland] was so deranged that i was not able to leave it in so good a situation as i had anticipated; but if there are any wrongs, they shall all be noticed, so far as the lord gives me ability and power to do so. say to all the brethren, that i have not forgotten them, but remember them in my prayers. say to mother beaman that i remember her, also brother daniel carter, brother strong and family, brother granger and family; finally i cannot enumerate them all for want of room, i will just name brother knight, the bishop, etc.; my best respects to {12} them all, and i commend them and the church of god in kirtland to our heavenly father, and the word of his grace, which is able to make you wise unto salvation. i would just say to brother marks, that i saw in a vision while on the road, that whereas he was closely pursued by an innumerable concourse of enemies, and as they pressed upon him hard, as if they were about to devour him, and had seemingly obtained some degree of advantage over him, but about this time a chariot of fire came, and near the place, even the angel of the lord put forth his hand unto brother marks and said unto him, "thou art my son, come here," and immediately he was caught up in the chariot, and rode away triumphantly out of their midst. and again the lord said, "i will raise thee up for a blessing unto many people." now the particulars of this whole matter cannot be written at this time, but the vision was evidently given to me that i might know that the hand of the lord would be on his behalf. i transmit to you the motto of the church of latter-day saints. we left president rigdon thirty miles this side of paris, illinois, in consequence of the sickness of brother george w. robinson's wife. on yesterday brother robinson arrived here, who informed us that his father-in-law (sidney rigdon) was at huntsville, detained on account of the ill health of his wife. they will probably be here soon. choice seeds of all kinds of fruit, also choice breeds of cattle, would be in much demand; and best blood of horses, garden seeds of every description, and hay seeds of all sorts, are much needed in this place. very respectfully i subscribe myself your servant in christ, our lord and savior. joseph smith, jun., president of the church of christ of latter-day saints. footnotes 1. this incident occurred in dublin, indiana, where, and after, the prophet had sought for a job at cutting and sawing wood to relieve his necessities.--"life of brigham young," (tullidge), p. 85. 2. see vol. ii, p. 511. 3. the question raised here several times by the brethren, and hereafter alluded to by the defendants in the case, concerning the illegality of the council attempting then to try david whitmer, john whitmer, and william w. phelps, constituting the local presidency of the church in missouri, grew out of a misapprehension of a council provided for in the revelations of god for the trial of a president of the high priesthood, who is also of the presidency of the whole church. the said revelation provides that if a president of the high priesthood, shall transgress, he shall be brought before the presiding bishop, or bishopric, of the church, who are to be assisted by twelve counselors chosen from the high priesthood. here the president's conduct may be investigated, and the decision of that council upon his head is to be the end of controversy concerning him. (see doc. and cov., sec. 107:76, 81, 82, 83). but the presidency of the church in missouri was a local presidency, hence they could not plead the illegality of a local council of the church to try them. 4. the law of missouri excused from military duty all licensed ministers of the gospel, and as nearly all the adult members of the church who were worthy had received ordination to the priesthood, it left the community in far west, then a frontier country and liable to be raided by warlike tribes of indians, without militia companies and state arms for its protection; hence the recommendation of the council that the brethren within the ages specified, and not actively employed in the ministry, place themselves in a position to accept militia service. 5. doctrine and covenants, sec. cxiii. {13} chapter ii. excommunication of oliver cowdery and david whitmer--the work in england. [sidenote: arrival of sidney rigdon at far west.] president rigdon arrived at far west with his family, wednesday, april 4th, having had a tedious journey, and his family having suffered many afflictions. _minutes of a general conference of the church at far west_. far west, april 6, 1838. agreeable to a resolution passed by the high council of zion, march 3, 1838, the saints in missouri assembled in this place to celebrate the anniversary of the church of jesus christ of latter-day saints, and to transact church business, joseph smith, jun., and sidney rigdon, presiding. the meeting was opened by singing, and prayer by david w. patten, after which president joseph smith, jun., read the order of the day as follows: doors will be opened at 9 o'clock a. m., and the meeting will commence by singing and prayer. a sexton will then be appointed as a door keeper, and other services in the house of the lord. two historians will then be appointed to write and keep the church history; also a general recorder to keep the records of the whole church, and to be the clerk of the first presidency. and a clerk will be appointed for the high council, and to keep the church records of this stake. three presidents will be appointed to preside over this church of zion, after which an address will be delivered by the presidency. then an intermission of one hour, when the meeting will again convene, and open by singing and prayer. the sacrament will then be administered, and the blessing of infants attended to. the meeting proceeded to business. george morey was appointed sexton, and dimick huntington assistant; john corrill and elias higbee, historians; george w. robinson, general church recorder and {14} clerk to the first presidency; ebenezer robinson, church clerk and recorder for far west and clerk of the high council; thomas b. marsh, president _pro tempore_ of the church in zion, and brigham young and david w. patten, his assistant presidents. after one hour's adjournment, meeting again opened by david w. patten. the bread and wine were administered, and ninety-five infants were blessed. joseph smith, jun., president. ebenezer robinson, clerk. _minutes of the first quarterly conference at far west_. agreeable to a resolution of the high council, march 3, 1838, the general authorities of the church met, to hold the quarterly conference of the church of latter-day saints, at far west, on the 7th of april, 1838. president joseph smith, jun., sidney rigdon, thomas b. marsh, david w. patten, and brigham young, took the stand, after which the several quorums, the high council, the high priests, the seventies, the elders, the bishops, the priests, teachers and deacons, were organized by their presidents. president joseph smith, jun., made some remarks and also gave some instructions respecting the order of the day. after singing, prayer by brigham young, and singing again, president smith then addressed the congregation at considerable length, followed by president rigdon. adjourned twenty minutes. opened by david w. patten, who also made some remarks respecting the twelve apostles. he spoke of thomas b. marsh, brigham young, heber c. kimball, orson hyde, parley p. pratt, and orson pratt, as being men of god, whom he could recommend with cheerfulness and confidence. he spoke somewhat doubtful of william smith, for something he had heard respecting his faith in the work. he also spoke of william e. mclellin, luke s. johnson, lyman e. johnson, and john f. boynton, as being men whom he could not recommend to the conference. president john murdock represented the high council. the report was favorable. the seats of elisha h. groves, calvin bebee, and lyman wight were vacant in consequence of their having moved so far away they could not attend the council. thomas b. marsh nominated jared carter, to fill the seat of elisha h. groves; john p. greene that of calvin bebee, and george w. harris that of lyman wight; which nominations were severally and unanimously sanctioned. {15} george w. harris was ordained a high priest. on motion, conference adjourned to the 8th, 9 o'clock a. m. sunday, april 8th, 9 o'clock a. m., conference convened and opened as usual, prayer by brigham young. president joseph smith, jun., made a few remarks respecting the kirtland bank. he was followed by brigham young, who gave a short history of his travels to massachusetts and new york. president charles c. rich represented his quorum of high priests, and read their names. the principal part were in good standing. president daniel s. miles and levi w. hancock represented the seventies. the quorum of elders were represented by their president, harvey green, numbering one hundred and twenty-four in good standing. president joseph smith, jun., made a few remarks on the word of wisdom, giving the reason of its coming forth, saying it should be observed. adjourned for one hour. conference convened agreeable to adjournment, and opened as usual, after which bishop partridge represented his council and the lesser priesthood, and made a report of receipts and expenditures of church funds which had passed through his hands. it was then moved, seconded and carried, that the first presidency be appointed to sign the licenses of the official members of the church. conference adjourned until the first friday in july next. joseph smith, jun., president. ebenezer robinson, clerk. [sidenote: demand on john whitmer for the church records.] the following letter was sent to john whitmer, in consequence of his withholding the records of the church in the city of far west when called for by the clerk. _mr. john whitmer, sir_: we are desirous of honoring you by giving publicity to your notes on the history of the church of latter-day saints, after making such corrections as we thought would be necessary, knowing your incompetency as a historian, and that writings coming from your pen, could not be put to press without our correcting them, or else the church must suffer reproach. indeed, sir, we never supposed you capable of writing a history, but were willing to let it come out under your name, notwithstanding it would really not be yours but ours. we are still willing to honor you, if you can be made to know your own interest, and give up your notes, so that they {16} can be corrected and made fit for the press: but if not, we have all the materials for another, which we shall commence this week to write. your humble servants, joseph smith, jun., sidney rigdon, presidents of the whole church of latter-day saints. attest: ebenezer robinson, clerk. [sidenote: charges against oliver cowdery.] _wednesday, april 11_,--elder seymour brunson preferred the following charges against oliver cowdery, to the high council at far west: [1] to the bishop and council of the church of jesus christ of latter-day saints, i prefer the following charges against president oliver cowdery: "first--for persecuting the brethren by urging on vexatious law suits against them, and thus distressing the innocent. "second--for seeking to destroy the character of president joseph smith, jun., by falsely insinuating that he was guilty of adultery. "third--for treating the church with contempt by not attending meetings. "fourth--for virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority or revelations whatever, in his temporal affairs. "fifth--for selling his lands in jackson county, contrary to the revelations. "sixth--for writing and sending an insulting letter to president thomas b. marsh, while the latter was on the high council, attending to the duties of his office as president of the council, and by insulting the high council with the contents of said letter. "seventh--for leaving his calling to which god had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law. "eighth--for disgracing the church by being connected in the bogus business, as common report says. "ninth--for dishonestly retaining notes after they had been paid; and finally, for leaving and forsaking the cause of god, and returning to the beggarly elements of the world, and neglecting his high and holy calling, according to his profession." [sidenote: trial of oliver cowdery.] the bishop and high council assembled at the bishop's {17} office, april 12, 1838. after the organization of the council, the above charges of the 11th instant were read, also a letter from oliver cowdery, as will be found recorded in the church record of the city of far west, book a. the 1st, 2nd, 3rd, 7th, 8th, and 9th charges were sustained. the 4th and 5th charges were rejected, and the 6th was withdrawn. consequently he (oliver cowdery) was considered no longer a member of the church of jesus christ of latter-day saints. [2] also voted by the high council that {18} oliver cowdery be no longer a committee to select locations for the gathering of the saints. [sidenote: charges against david whitmer.] _april 13_.--the following charges were preferred against david whitmer, before the high council at far west, in council assembled. "first--for not observing the word of wisdom. "second--for unchristian-like conduct in neglecting to attend {19} meetings, in uniting with and possessing the same spirit as the dissenters. "third--in writing letters to the dissenters in kirtland unfavorable to the cause, and to the character of joseph smith, jun. "fourth--in neglecting the duties of his calling, and separating himself from the church, while he had a name among us. "fifth--for signing himself president of the church of christ in an insulting letter to the high council after he had been cut off from the presidency." after reading the above charges, together with a letter sent to the president of said council, [3] the council held that the charges were sustained, and consequently considered david whitmer no longer a member of the church of latter-day saints. {20} [sidenote: charges against lyman e. johnson.] the same day three charges were preferred against lyman e. johnson, which were read, together with a letter from him, in answer to the one recorded in far west record. [4] the charges were sustained, and he was cut off from the church. [sidenote: the word in england--conference in preston.] the work continued to prosper in england, and elders richards and russell having previously been called to preston, to prepare for their return to america, a general conference was held in the temperance hall, (cock pit) preston, on sunday, april 1st, for the purpose of setting in order the churches, etc. brother joseph fielding was chosen president over the whole church in england, and willard richards and william clayton [5] were chosen his counselors, and were ordained to the high priesthood and to the presidency. this was the first notice given elder richards that he would be required to continue in england. at this conference eight elders were ordained, among whom was thomas webster, and several priests, teachers and deacons; about forty were confirmed, who had previously been baptized; about sixty children were blessed, and twenty baptized that day. conference continued without intermission from 9 a. m. to 5 p. m. about fifty official members met in council in the evening. {21} [sidenote: farewell meetings with the saints.] from the 1st to the 8th of april presidents kimball and hyde visited the churches a short distance from preston, and on the 8th attended meeting in the "cock pit." after preaching by elder richards, they bore their farewell testimony to the truth of the work. after they had closed, and while elder russell was speaking, the enemy severed the gas pipes which lighted the house, and threw the assembly into darkness in an instant. the damage was soon repaired, and the design of breaking up the meeting frustrated. on tuesday, the 10th of april, at 12 o'clock, elders kimball and hyde left preston by coach for liverpool. while the elders were in liverpool they wrote as follows: _a prophecy_. liverpool, good friday, april 13, 1838. dear brothers and sisters in preston:--it seemeth good unto us, and also to the holy spirit, to write you a few words which cause pain in our hearts, and will also pain you when they are fulfilled before you, yet you shall have joy in the end. brother thomas webster will not abide in the spirit of the lord, but will reject the truth, and become the enemy of the people of god, and expose the mysteries that have been committed to him, that a righteous judgment may be executed upon him, unless he speedily repent. when this sorrowful prediction shall be fulfilled, this letter shall be read to the church, and it shall prove a solemn warning to all to beware. farewell in the lord, heber c. kimball, orson hyde. the foregoing letter was written and sealed in the presence of presidents joseph fielding and willard richards, who had gone to liverpool to witness the brethren sail, and, by the writers, committed to their special charge, that no one should know the contents until the fulfillment thereof. [sidenote: american slanders reach england.] previous to this period, very few of the foolish and wicked stories which filled the weekly journals and pamphlets in america concerning the "mormons," as the saints {22} were termed, had found their way into the english prints; but immediately after elders kimball and hyde left preston, on or about the 15th of april, one livesey (a methodist priest who had previously spent some years in america, and said he heard nothing about the saints in america) came out with a pamphlet, made up of forged letters, apostate lies, and "walk on the water" stories, he found in old american papers, which he had picked up while in america. but he stopped the circulation of his own pamphlet by stating to a public congregation, that he had accidentally found the contents of his pamphlet in old papers in his trunk, which was quite providential, to stop such abominable work as the saints were engaged in; and in the same lecture said he "wished the people to purchase his pamphlet, as he had been at a great expense to procure the materials for writing it!" his hearers retired. on the 20th of april elders kimball and hyde sailed from liverpool on the ship _garrick_. footnotes. 1. the charges were drawn up and dated the 7th of april, and handed to bishop partridge. 2. the following letter from oliver cowdery respecting his difficulties at this time in the church, is copied from the far west record of the high council, and is an interesting document for several reasons: first, it shows the spirit of oliver cowdery at that time, also his misapprehensions of the policy of the authorities in the government of the church, for it is to be noted that the two principal points covered in this letter, numbers four and five of elder brunson's charges, were rejected by the council as not being proper to be considered, and the sixth charge also is withdrawn, so that oliver cowdery was not disfellowshiped from the church on the points raised in his letter at all, but on the first, second, third, seventh, eighth and ninth charges in elder brunson's formal accusation, and since these charges were sustained upon testimony of witnesses, as the minutes of the high council proceedings in the far west record clearly show, it is to be believed that the church had sufficient cause for rejecting him. _elder cowdery's letter_. far west, missouri, april 12, 1838. dear sir:--i received your note of the 9th inst., on the day of its date, containing a copy of nine charges preferred before yourself and council against me, by elder seymour brunson. i could have wished that those charges might have been deferred until after my interview with president smith; but as they are not, i must waive the anticipated pleasure with which i had flattered myself of an understanding on those points which are grounds of different opinions on some church regulations, and others which personally interest myself. the fifth charge reads as follows: "for selling his lands in jackson county contrary to the revelations." so much of this charge, "for selling his lands in jackson county," i acknowledge to be true, and believe that a large majority of this church have already spent their judgment on that act, and pronounced it sufficient to warrant a disfellowship; and also that you have concurred in its correctness, consequently, have no good reason for supposing you would give any decision contrary. now, sir, the lands in our country are allodial in the strictest construction of that term, and have not the least shadow of feudal tenures attached to them, consequently, they may be disposed of by deeds of conveyance without the consent or even approbation of a superior. the fourth charge is in the following words, "for virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority nor revelation whatever in his temporal affairs." with regard to this, i think i am warranted in saying, the judgment is also passed as on the matter of the fifth charge, consequently, i have no disposition to contend with the council; this charge covers simply the doctrine of the fifth, and if i were to be controlled by other than my own judgment, in a compulsory manner, in my temporal interests, of course, could not buy or sell without the consent of some real or supposed authority. whether that clause contains the precise words, i am not certain--i think however they were these, "i will not be influenced, governed, or controlled, in my temporal interests by any ecclesiastical authority or pretended revelation whatever, contrary to my own judgment." such being still my opinion shall only remark that the three great principles of english liberty, as laid down in the books, are "the right of personal security, the right of personal liberty, and the right of private property." my venerable ancestor was among the little band, who landed on the rocks of plymouth in 1620--with him he brought those maxims, and a body of those laws which were the result and experience of many centuries, on the basis of which now stands our great and happy government; and they are so interwoven in my nature, have so long been inculcated into my mind by a liberal and intelligent ancestry that i am wholly unwilling to exchange them for anything less liberal, less benevolent, or less free. the very principle of which i conceive to be couched in an attempt to set up a kind of petty government, controlled and dictated by ecclesiastical influence, in the midst of this national and state government. you will, no doubt, say this is not correct; but the bare notice of these charges, over which you assume a right to decide, is, in my opinion, a direct attempt to make the secular power subservient to church direction--to the correctness of which i cannot in conscience subscribe--i believe that principle never did fail to produce anarchy and confusion. this attempt to control me in my temporal interests, i conceive to be a disposition to take from me a portion of my constitutional privileges and inherent right--i only, respectfully, ask leave, therefore, to withdraw from a society assuming they have such right. so far as relates to the other seven charges, i shall lay them carefully away, and take such a course with regard to them, as i may feel bound by my honor, to answer to my rising posterity. i beg you, sir, to take no view of the foregoing remarks, other than my belief in the outward government of this church. i do not charge you, or any other person who differs with me on these points, of not being sincere, but such difference does exist, which i sincerely regret. with considerations of the highest respect, i am, your obedient servant, [signed.] oliver cowdery. rev. edward partridge, bishop of the church of latter-day saints. 3. the letter referred to is to be found in the far west record. it is as follows "far west, mo., april 13, 1838. "john murdock: "sir:--i received a line from you bearing date the 9th inst., requesting me as a high priest to appear before the high council and answer to five several charges on this day at 12 o'clock. "you, sir, with a majority of this church have decided that certain councils were legal by which it is said i have been deprived of my office as one of the presidents of this church. i have thought, and still think, they were not agreeable to the revelations of god, which i believe; and by now attending this council, and answering to charges, as a high priest, would be acknowledging the correctness and legality of those former assumed councils, which i shall not do. "believing as i verily do, that you and the leaders of the councils have a determination to pursue your unlawful course at all hazards, and bring others to your standard in violation of the revelations, to spare you any further trouble i hereby withdraw from your fellowship and communion--choosing to seek a place among the meek and humble, where the revelations of heaven will be observed and the rights of men regarded. "david whitmer." in the minutes of the council in which this letter was read appear also the following paragraphs: "after the reading of the above letter it was not considered necessary to investigate the case, as he [david whitmer] had offered contempt to the council by writing the above letter, but it was decided to let the councilors speak what they had to say upon the case, and pass decision. "the councilors then made a few remarks in which they spoke warmly of the contempt offered to the council in the above letter, therefore, thought he [david whitmer] was not worthy a membership in the church. "whereupon president marsh made a few remarks, and decided that david whitmer be no longer considered a member of the church of jesus christ of latter-day saints." the council sustained the decision of president marsh and david whitmer was excommunicated. the letters of both oliver cowdery and david whitmer to the high council, setting forth their position respecting matters involved, are here presented that i might call attention to this fact: neither of them deny or even slight the great facts in which mormonism had its origin--the coming forth of the book of mormon, and the ministration of the angels of heaven to both joseph smith and themselves. had there been any fraud or collusion entered into between joseph smith and oliver cowdery and david whitmer, i take it that it would have been a very natural thing for men smarting under what they regarded as injustice, to have manifested that fact in one way or another in these communications. their silence at this critical time of their experience, and in the experience of the church, constitutes very strong presumptive evidence of the reality of those facts which brought mormonism into existence. 4. a copy of which may be found in far west record, book a, p. 128. 5. william clayton was born in penworthan, lancashire, england, july 17, 1814. he was baptized soon after the arrival of the mormon elders in england in 1837. soon after his ordination to the holy priesthood and presidency of the british mission he abandoned all other business and gave himself to the ministry, in which he was remarkably successful. {23} chapter iii. readjustment and settlement of affairs at far west. _april 17_.--i received the following: _revelation given at far west_. [1] 1. verily thus saith the lord, it is wisdom in my servant david w. patten, that he settle up all his business as soon as he possibly can, and make a disposition of his merchandise, that he may perform a mission unto me next spring, in company with others, even twelve, including himself, to testify of my name, and bear glad tidings unto all the world; 2. for verily thus saith the lord, that inasmuch as there are those among you who deny my name, others shall be planted in their stead, and receive their bishopric. amen. i also received the following: _revelation given to brigham young at far west_. verily thus saith the lord, let my servant brigham young go unto the place which he has bought, on mill creek, and there provide for his family until an effectual door is opened for the support of his family, until i shall command him to go hence, and not to leave his family until they are amply provided for. amen. _april 26_.--i received the following: _revelation given at far west making known the will of god concerning the building up of that place, and of the lord's house_. [2] 1. verily thus saith the lord unto you, my servant joseph smith, jun., and also my servant sidney rigdon, and also my servant hyrum smith, and your counselors who are and shall be appointed hereafter; 2. and also unto you my servant edward partridge, and his counselors; {24} 3. and also unto my faithful servants, who are of the high council of my church in zion (for thus it shall be called), and unto all the elders and people of my church of jesus christ of latter-day saints, scattered abroad in all the world; 4. for thus shall my church be called in the last days, even the church of jesus christ of latter-day saints. 5. verily i say unto you all, arise and shine forth, that thy light may be a standard for the nations. 6. and that the gathering together upon the land of zion, and upon her stakes, may be for a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth. 7. let the city, far west, be a holy and consecrated land unto me, and it shall be called most holy, for the ground upon which thou standest is holy; 8. therefore i command you to build an house unto me, for the gathering together of my saints, that they may worship me; 9. and let there be a beginning of this work, and a foundation, and a preparatory work, this following summer; 10. and let the beginning be made on the 4th day of july next, and from that time forth let my people labor diligently to build an house unto my name. 11. and in one year from this day let them re-commence laying the foundation of my house: 12. thus let them from that time forth labor diligently until it shall {25} be finished, from the corner stone thereof unto the top thereof, until there shall not any thing remain that is not finished. 13. verily i say unto you, let not my servant joseph, neither my servant sidney, neither my servant hyrum, get in debt any more for the building of an house unto my name; 14. but let an house be built unto my name according to the pattern which i will show unto them. 15. and if my people shall build it not according to the pattern which i shall show unto their presidency, i will not accept it at their hands. 16. but if my people do build it according to the pattern which i shall show unto their presidency, even my servant joseph and his counselors, then i will accept it at the hands of my people. 17. and again, verily i say unto you, it is my will that the city of far west should be built up speedily by the gathering of my saints, 18. and also that other places should be appointed for stakes in the region round about, as they shall be manifested unto my servant joseph, from time to time; 19. for behold, i will be with him, and i will sanctify him before the people, for unto him have i given the keys of this kingdom and ministry. even so. amen. the teachers' quorum voted today [april 26th] not to hold any member of the quorum in fellowship, who would not settle his own difficulties in the church, and show himself approved in all things; and that they would not hold any member of the quorum in fellowship who would take unlawful interest. _april 27_.--this day i chiefly spent in writing a history of the church from the earliest period of its existence, up to this date. _minutes of the high council_. saturday, april 28, 1838. this morning presidents joseph smith, jun., and sidney rigdon attended the high council, by invitation. the business before the council was an appeal case, from the branch of the church near guymon's mill. a brother jackson was accuser, and aaron lyon accused. thomas b. marsh and david w. patten presiding. it appeared, in calling the council to order, that some of the seats were vacant, which the council proceeded to fill, but as there were not a sufficient number present who were eligible for the station, presidents {26} smith and rigdon were strongly solicited to act as councilors, or to preside and let the presiding officers act as councilors. they accepted the former proposal, and president smith was chosen to act on the part of the defense, and to speak upon the case, together with george w. harris. president rigdon was chosen to speak on the part of the prosecution, together with george m. hinkle. after some discussion as to whether witnesses should be admitted to testify against aaron lyon, or whether he should have the privilege of confessing his own sins, it was decided that witnesses should be admitted, and also the written testimony of the wife of a brother of the name of jackson. [this trial is written up at great length in the minutes of the far west record, and also in g. w. robinson's summary of the proceedings heretofore printed. condensed, the account of the fault of brother aaron lyon was this: he claimed to have had a revelation that a sister jackson, who was a married woman, and whose husband was still living, was to become his wife. lyon claimed that it had been revealed to him that the woman's husband was dead. he exerted undue influence in persuading her of these things, and she consented to be his wife; but before they were married the woman's husband appeared on the scene, with the result, of course, that the prospective marriage did not take place. the witnesses were permitted to testify, although brother lyon confessed the facts and admitted his error. the conclusion of the matter follows as stated by g. w. robinson, clerk of the council]. council decided that, inasmuch as this man had confessed his sins, and asked forgiveness, and promised to make well the paths of his feet, and do, as much as lies in his power, what god should require at his hands, he should give up his license as high priest, and stand as a member in the church; and this in consequence of his being considered incapable of magnifying that office. g. w. robinson. [sidenote: sundry employments of the prophet.] _sunday, 29_.--i spent the day chiefly in meeting with the saints, ministering the words of life. _monday 30_.--the first presidency were engaged in writing the church history and in recitation of grammar lessons, which recitations at this period were usually attended each morning before writing. _may 1st, 2nd, 3rd, and 4th_.--the first presidency were engaged in writing church history and administering to the sick. received a letter from john e. page on the 4th. {27} _saturday, 5_.--the presidency wrote for the _elders' journal_; also received intelligence from canada by brother bailey, that two hundred wagons, with families, would probably be here in three weeks; also listened to an address on political matters delivered by general wilson, federal candidate for congress. [sidenote: the prophet's discourse on evils of hasty judgment.] _sunday, may 6_.--i preached to the saints, setting forth the evils that existed, and that would exist, by reason of hasty judgment, or decisions upon any subject given by any people, or in judging before they had heard both sides of a question. i also cautioned the saints against men who came amongst them whining and growling about their money, because they had kept the saints, and borne some of the burden with others, and thus thinking that others, who are still poorer, and have borne greater burdens than they themselves, ought to make up their losses. i cautioned the saints to beware of such, for they were throwing out insinuations here and there, to level a dart at the best interests of the church, and if possible destroy the character of its presidency. i also gave some instructions in the mysteries of the kingdom of god; such as the history of the planets, abraham's writings upon the planetary systems, etc. in the afternoon i spoke again on different subjects: the principle of wisdom, and the word of wisdom. the teachers' quorum at far west numbered twenty-four members. _monday, 7_.--i spent the day in company with judge morain, one of our neighboring county judges, and democratic candidate for the state senate. [sidenote: arrival of elder parley p. pratt at far west.] i also visited with elders reynolds cahoon and parley p. pratt, who had this day arrived in far west, the former from kirtland, the latter from new york city, where he had been preaching for some time; and our hearts were made glad with the pleasing intelligence of the gathering of the saints from all parts of the earth to this place, to avoid {28} the destructions which are coming upon this generation, as spoken by all the holy prophets since the world began. [sidenote: death of jas. g. marsh.] james g. marsh, son of thomas b. marsh, aged fourteen years, eleven months, and seven days, died this day, in the full triumph of the everlasting gospel. [sidenote: the prophet's answers to sundry questions.] _tuesday, 8_.--i spent the day with elder rigdon in visiting elder cahoon at the place he had selected for his residence, and in attending to some of our private, personal affairs; also in the afternoon i answered the questions which were frequently asked me, while on my last journey but one from kirtland to missouri, as printed in the _elders' journal_, vol. i, number ii, pages 28 and 29, as follows: first--"do you believe the bible?" if we do, we are the only people under heaven that does, for there are none of the religious sects of the day that do. second--"wherein do you differ from other sects?" in that we believe the bible, and all other sects profess to believe their interpretations of the bible, and their creeds. third--"will everybody be damned, but mormons?" yes, and a great portion of them, unless they repent, and work righteousness. fourth--"how and where did you obtain the book of mormon?" moroni, who deposited the plates in a hill in manchester, ontario county, new york, being dead and raised again therefrom, appeared unto me, and told me where they were, and gave me directions how to obtain them. i obtained them, and the urim and thummim with them, by the means of which i translated the plates; and thus came the book of mormon. fifth--"do you believe joseph smith, jun., to be a prophet?" yes, and every other man who has the testimony of jesus. for the testimony of jesus is the spirit of prophecy.--revelation, xix:10th verse. sixth--"do the mormons believe in having all things in common?" no. seventh--"do the mormons believe in having more wives than one?" "no, not at the same time. but they believe that if their companion dies, they have a right to marry again. but we do disapprove of the {29} custom, which has gained in the world, and has been practiced among us, to our great mortification, in marrying in five or six weeks, or even in two or three months, after the death of their companion. we believe that due respect ought to be had to the memory of the dead, and the feelings of both friends and children." eighth--"can they [the mormons] raise the dead?" no, nor can any other people that now lives, or ever did live. but god can raise the dead, through man as an instrument. ninth--"what signs does joseph smith give of his divine mission?" the signs which god is pleased to let him give, according as his wisdom thinks best, in order that he may judge the world agreeably to his own plan. tenth--"was not joseph smith a money digger?" yes, but it was never a very profitable job for him, as he only got fourteen dollars a month for it. eleventh--"did not joseph smith steal his wife?" ask her, she was of age, she can answer for herself. twelfth--"do the people have to give up their money when they join his church?" no other requirement than to bear their proportion of the expenses of the church, and support the poor. thirteenth--"are the mormons abolitionists?" no, unless delivering the people from priestcraft, and the priests from the power of satan, should be considered abolition. but we do not believe in setting the negroes free. fourteenth--"do they not stir up the indians to war, and to commit depredations?" no, and they who reported the story knew it was false when they put it in circulation. these and similar reports are palmed upon the people by the priests, and this is the only reason why we ever thought of answering them. fifteenth--"do the mormons baptize in the name of 'joe' smith?" no, but if they did, it would be as valid as the baptism administered by the sectarian priests. sixteenth--"if the mormon doctrine is true, what has become of all those who died since the days of the apostles?" all those who have not had an opportunity of hearing the gospel, and being administered unto by an inspired man in the flesh, must have it hereafter, before they can be finally judged. seventeenth--"does not 'joe' smith profess to be jesus christ?" no, but he professes to be his brother, as all other saints have done and now do: matt., xii:49, 50, "and he stretched forth his hand toward his disciples and said, behold my mother and my brethren; {30} for whosoever shall do the will of my father, which is in heaven, the same is my brother, and sister, and mother." eighteenth--"is there anything in the bible which licenses you to believe in revelation now-a-days?" is there anything that does not authorize us to believe so? if there is, we have, as yet, not been able to find it. nineteenth--"is not the canon of the scriptures full?" if it is, there is a great defect in the book, or else it would have said so. twentieth--"what are the fundamental principles of your religion?" the fundamental principles of our religion are the testimony of the apostles and prophets, concerning jesus christ, that he died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it. but in connection with these, we believe in the gift of the holy ghost, the power of faith, the enjoyment of the spiritual gifts according to the will of god, the restoration of the house of israel, and the final triumph of truth. i published the foregoing answers to save myself the trouble of repeating the same a thousand times over and over again. _wednesday, 9_.--i attended the funeral of james g. marsh, and complied with the request that i should preach on the occasion. [sidenote: elder rigdon's political address.] _thursday, 10_.--i listened to an address on the political policy of our nation, delivered by president rigdon, at the school house, in the southwest quarter of the city, to a large concourse of people from all sections of the county, and from other counties also. although president rigdon was suffering under a severe cold and great hoarseness, yet being assisted by the spirit of god, he was enabled clearly to elucidate the policy of the federal and democratic parties from their rise in our country to the present time, to the understanding of all present, giving an impartial review to both sides of the question. this address was delivered in consequence of a partial electioneering federal speech of general wilson at the same place a short time previously, and the politics of the church of {31} latter-day saints, generally being democratic, [3] it seemed desirable to hear an elucidation of the principles of both parties, with which i was highly edified. [sidenote: trial of wm. e. mclellin and dr. mccord.] _friday, 11_.--i attended the trial of william e. mclellin and dr. mccord, for transgression, before the bishop's court. mccord said he was sorry to trouble the council on his account, for he had intended to withdraw from the church before he left the place; that he had no confidence in the work of god, or his prophet, and should go his way. he gave up his license and departed. william e. mclellin stated about the same as mccord, and that he had no confidence in the heads of the church, believing they had transgressed, and had got out of the way, consequently he quit praying and keeping the commandments of god, and indulged himself in his lustful desires, but when he heard that the first presidency had made a general settlement, and acknowledged their sins, he began to pray again. when i interrogated him, he said he had seen nothing out of the way himself, but he judged from hearsay. [4] [sidenote: remuneration of the prophet and sidney rigdon for temporal labors in the church.] _saturday, 12_.--president rigdon and myself attended the high council for the purpose of presenting for their consideration some business relating to our pecuniary concerns. we stated to the council our situation, as to maintaining our families, and the relation we now stand in to the church, spending as we have for eight years, our time, talents, and property, in the service of the church: and being reduced as it were to beggary, and being still detained in the business and {32} service of the church, it appears necessary that something should be done for the support of our families by the church, or else we must do it by our own labors; and if the church say to us, "help yourselves," we will thank them and immediately do so; but if the church say, "serve us," some provision must be made for our sustenance. the council investigated the matter, and instructed the bishop to make over to president joseph smith, jun., and sidney rigdon, each an eighty-acre lot of land from the property of the church, situated adjacent to the city corporation; also appointed three of their number, viz., george w. harris, elias higbee and simeon carter, a committee to confer with said presidency, and satisfy them for their services the present year; not for preaching, or for receiving the word of god by revelation, neither for instructing the saints in righteousness, but for services rendered in the printing establishment, in translating the ancient records, etc., etc. said committee agreed that presidents smith and rigdon should receive $1,100 each as a just remuneration for their services this year. _sunday, 13_.--elder reynolds cahoon preached in the forenoon. in the afternoon president rigdon preached a {33} funeral sermon on the death of swain williams, son of frederick g. williams. _monday, 14_.--i spent in plowing my garden, while elder rigdon was preparing and correcting some matter for the press. elder harlow redfield arrived from kirtland, ohio. footnotes 1. doctrine and covenants, sec. cxiv. 2. doctrine and covenants, sec. cxv. it will be observed that in verses three and four of this revelation the lord gives to the church its official name, "the church of jesus christ of latter-day saints." previous to this the church had been called "the church of christ," "the church of jesus christ," "the church of god," and by a conference of elders held at kirtland in may, 1834, (see church history, vol. 2, pp. 62-3), it was given the name "the church of the latter-day saints." all these names, however, were by this revelation brushed aside, and since then the official name given in this revelation has been recognized as the true title of the church, though often spoken of as "the mormon church," the "church of christ," etc. the appropriateness of this title is self evident, and in it there is a beautiful recognition of the relationship both of the lord jesus christ and of the saints to the organization. it is "the church of jesus christ." it is the lord's; he owns it. he organized it. it is the sacred depository of his truth. it is his instrumentality for promulgating all those spiritual truths with which he would have mankind acquainted. it is also his instrumentality for the perfecting of the saints, as well as for the work of the ministry. it is his in all these respects; but it is an institution which also belongs to the saints. it is their refuge from the confusion and religious doubt of the world. it is their instructor in principle, doctrine, and righteousness. it is their guide in matters of faith and morals. they have a conjoint ownership in it with jesus christ, which ownership is beautifully recognized in the latter part of the title. "the church of jesus christ of latter day saints," is equivalent to "the church of jesus christ," and "the church of the latter-day saints." 3. of course what is meant by this statement is that the individuals composing the church were quite generally democrats, not that the church as an organization was democratic or had any politics. 4. it will be observed that the text is silent in relation to what action was taken respecting william e. mclellin, and the far west record is silent upon the subject also. in fact the minutes of the trial before the bishop are not written in that record at all. it is known, however, from other sources that william e. mclellin was finally excommunicated from the church at far west. thence forward he took an active part in the persecution of the saints in missouri, and at one time expressed the desire to do violence to the person of joseph smith, while the latter was confined in liberty prison. subsequently he attempted what he called a reorganization of the church, and called upon david whitmer to take the presidency thereof, claiming that he was ordained by joseph smith on the 8th of july, 1834, as his (the prophet joseph's) successor. the prophet himself, according to the minutes of the high council held in far west, on the 15th of march, 1838, referred to his ordaining of david whitmer in july, 1834, and this is the account of what he said: "president joseph smith, jun., gave a history of the ordination of david whitmer which took place in july, 1834, to be a leader or a prophet to this church, which (ordination) was on conditions that he (joseph smith, jun.,) did not live to god himself. president joseph smith, jun., approved of the proceedings of the high council after hearing the minutes of the former councils."--far west record, page 108. the minutes of the councils here referred to, and which the prophet approved, gave account of deposing david whitmer from the local presidency of the church in missouri. {34} chapter iv. selection of lands in caldwell and daviess counties for settlement--adam-ondi-ahman. [sidenote: the prophet leaves far west to locate settlements.] _friday, may 18_.--i left far west, in company with sidney rigdon, thomas b. marsh, david w. patten, bishop partridge, elias higbee, simeon carter, alanson ripley, and many others, for the purpose of visiting the north country, and laying off a stake of zion; making locations, and laying claim to lands to facilitate the gathering of the saints, and for the benefit of the poor, in upholding the church of god. we traveled to the mouth of honey creek, which is a tributary of grand river, where we camped for the night. we passed through a beautiful country the greater part of which is prairie, and thickly covered with grass and weeds, among which is plenty of game, such as deer, turkey, and prairie hen. we discovered a large, black wolf, and my dog gave him chase, but he outran us. we have nothing to fear in camping out, except the rattlesnake, which is native to this country, though not very numerous. we turned our horses loose, and let them feed on the prairie. [sidenote: the prophet and party reach tower hill.] _saturday, 19_.--this morning we struck our tents and formed a line of march, crossing grand river at the mouth of honey creek and nelson's ferry. grand river is a large, beautiful, deep and rapid stream, during the high waters of spring, and will undoubtedly admit of navigation by steamboat and other water craft. at the mouth of honey creek is a good landing. we pursued our course up the river, {35} mostly through timber, for about eighteen miles, when we arrived at colonel lyman wight's home. he lives at the foot of tower hill (a name i gave the place in consequence of the remains of an old nephite altar or tower that stood there), where we camped for the sabbath. [sidenote: adam-ondi-ahman.] in the afternoon i went up the river about half a mile to wight's ferry, accompanied by president rigdon, and my clerk, george w. robinson, for the purpose of selecting and laying claim to a city plat near said ferry in daviess county, township 60, ranges 27 and 28, and sections 25, 36, 31, and 30, which the brethren called "spring hill," but by the mouth of the lord it was named adam-ondi-ahman, [1] because, said he, it is the place where adam shall come to visit his people, or the ancient of days shall sit, as spoken of by daniel the prophet. [2] {36} _sunday, 20_.--this day was spent by our company principally at adam-ondi-ahman; but near the close of the day, we struck our tents, and traveled about six miles north and encamped for the night with judge morin and company, who were also traveling north. _monday, 21_.--this morning, after making some locations in this place, which is in township 61, ranges 27 and 28, we returned to robinson's grove, about two miles, to secure some land near grand river, which we passed the day previous; and finding a mistake in the former survey, i sent the surveyor south five or six miles to obtain a correct line, while some of us tarried to obtain water for the camp. [sidenote: council called to determine location of settlements.] in the evening, i called a council of the brethren, to know whether it was wisdom to go immediately into the north country, or tarry here and here-abouts, to secure land on grand river, etc. the brethren spoke their minds freely on the subject, when i stated to the council that i felt impressed to tarry and secure all the land near by, that is not secured between this and far west, especially on grand river. president rigdon concurred, and the council voted unanimously to secure the land on grand river, and between this and far west. elders kimball and hyde this day (21st may) arrived at kirtland from england. [sidenote: american antiquities discovered.] _tuesday, 22_.--president rigdon went east with a company, and selected some of the best locations in the county, [3] and returned with a good report of that vicinity, and with information of {37} valuable locations which might be secured. following awhile the course of the company, i returned to camp in robinson's grove, and thence went west to obtain some game to supply our necessities. we discovered some antiquities about one mile west of the camp, consisting of stone mounds, apparently erected in square piles, though somewhat decayed and obliterated by the weather of many years. these mounds were probably erected by the aborigines of the land, to secrete treasures. we returned without game. [sidenote: varied movements of the prophet's company.] _wednesday, 23_.--we all traveled east, locating lands, to secure a claim, on grove creek, and near the city of adam-ondi-ahman. towards evening i accompanied elder rigdon to colonel wight's, and the remainder of the company returned to their tents. _thursday, 24_.--this morning the company returned to grove creek to finish the survey, accompanied by president rigdon and colonel wight, and i returned to far west. _friday, 25_.--the company went up grand river and made some locations. in the afternoon they struck their tents and removed to colonel wight's. _saturday, 26_.--the company surveyed lands on the other side of the river opposite adam-ondi-ahman. _sunday, 27_.--the company locating lands spent the day at colonel wight's. _monday, 28_.--the company started for home (far west), and i left far west the same day in company with brother hyrum smith and fifteen or twenty others, to seek locations in the north, and about noon we met president rigdon and his company going into the city, where they arrived the same evening. [sidenote: birth of alexander hale smith.] president hyrum smith returned to far west on the 30th, and i returned on the 1st of june, on account of my family, for i had a son born unto me. [4] {38} [sidenote: the prophet's return to adam-ondi-ahman.] _monday, june 4_.--i left far west with president rigdon, my brother hyrum and others for adam-ondi-ahman, and stayed at brother moses dailey's over night; and on the morning of the 5th, went to colonel lyman wight's in the rain. we continued surveying, building houses, day after day, for many days, until the surveyor had completed the city plat. _monday, june 11_.--president joseph fielding was married to hannah greenwood, preston, england. _june 16_.--my uncle, john smith, and family, with six other families, arrived in far west, all in good health and spirits. i counseled them to settle at adam-ondi-ahman. _minutes of the meeting which organized the stake of zion called adam-ondi-ahman_. adam-ondi-ahman, missouri, daviess county, june 28, 1838. a conference of elders and members of the church of jesus christ of latter-day saints was held in this place this day, for the purpose of organizing this stake of zion, called adam-ondi-ahman. the meeting convened at 10 o'clock a. m., in the grove near the house of elder lyman wight. president joseph smith, jun., was called to the chair. he explained the object of the meeting, which was to organize a presidency and high council to preside over this stake of zion, and attend to the affairs of the church in daviess county. it was then moved, seconded and carried by the unanimous voice of the assembly, that john smith [5] should act as president of the stake of adam-ondi-ahman. reynolds cahoon was unanimously chosen first counselor, and lyman wight second counselor. after prayer the presidents ordained elder wight as second counselor. vinson knight was chosen acting bishop _pro tempore_ by the unanimous voice of the assembly. president john smith then proceeded to organize the high council. the councilors were chosen according to the following order, by a unanimous vote: john lemon, first; daniel stanton, second; mayhew hillman, third; daniel carter, fourth; isaac perry, fifth; harrison sagers, sixth; alanson brown, seventh; thomas gordon, eighth; lorenzo d. {39} barnes, ninth; george a. smith, tenth; harvey olmstead, eleventh; ezra thayer, twelfth. after the ordination of the councilors who had not previously been ordained to the high priesthood, president joseph smith, jun., made remarks by way of charge to the presidents and counselors, instructing them in the duties of their callings, and the responsibility of their stations, exhorting them to be cautious and deliberate in all their councils, and be careful and act in righteousness in all things. president john smith, reynolds cahoon, and lyman wight then made some remarks. lorenzo d. barnes was unanimously chosen clerk of this council and stake. after singing the well known hymn, adam-ondi-ahman, the meeting closed by prayer by president cahoon, and a benediction by president joseph smith, jun. lorenzo d. barnes, isaac perry, clerks. [sidenote: description of adam-ondi-ahman.] adam-ondi-ahman is located immediately on the north side of grand river, in daviess county, missouri, about twenty-five miles north of far west. it is situated on an elevated spot of ground, which renders the place as healthful as any part of the united states, and overlooking the river and the country round about, it is certainly a beautiful location. [6] {40} _june 28_.--this day victoria was crowned queen of england. footnotes 1. see doctrine and covenants, sec. 116. this is not the first time that the name or phrase "adam-ondi-aham" is used in the revelations of the lord. some six years before this, viz., in the year 1832, it is used incidentally in one of the revelations where the lord in addressing a number of the brethren who had been ordained to the high priesthood, said that notwithstanding the tribulations through which they should pass, he had so ordered events that they might come unto the crown prepared for them, "and be made rulers over many kingdoms, saith the lord god, the holy one of zion, who hath established the foundations of _adam-ondi-ahman_." (doctrine and covenants, sec. lxxviii:15). some years afterwards, viz., in 1835, w. w. phelps composed his beautiful hymn bearing the name of adam-ondi-ahman, which was first published in the _messenger and advocate_ (no. 9, vol. i); see also history of the church, vol. ii, p 365. this hymn was a great favorite among the early saints, although they, perhaps, did not understand at that time the significance of the name, nor even now do they understand its full significance. all that is known of its meaning is what the lord revealed to the prophet, viz., that it is significant of the fact that it designates the place where the lord will come and meet with his people as described by daniel the prophet. 2. daniel's description of the events here referred to is found in the 7th chapter of his prophecies. the description is very imposing, hence i quote it: "i beheld till the thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. a fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. * * * * * * i saw in the might visions, and, behold, one like the son of man came with the clouds of heaven, and came to the ancient of days, and they brought him near before him. and there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." the prophet daniel also saw in this connection that earthly powers would make war upon thy saints and prevail against them--until the ancient of days should come. "and [then] the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most high, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him." 3. this most likely was livingstone county, which borders both daviess and caldwell counties on the east. 4. the birth of the son took place on the 2nd of june. it was alexander hale smith. 5. the prophet's uncle, who had but recently arrived at "diahman." 6. perhaps the following more detailed description of adam-ondi-ahman, as also the allusion to at least one stirring event which occurred there in the past, may not be without interest: adam-ondi-ahman, or "diahman," as it is familiarly known to the saints, is located on the north bank of grand river. it is situated, in fact, in a sharp bend of that stream. the river comes sweeping down from the northwest and here makes a sudden turn and runs in a meandering course to the northeast for some two or three miles, when it as suddenly makes another bend and flows again to the southeast. grand river is a stream that has worn a deep channel for itself, and left its banks precipitous; but at "diahman" that is only true of the south bank. the stream as it rushes from the northwest, strikes the high prairie land which at this point contains beds of limestone, and not being able to cut its way through, it veered off to the northeast, and left that height of land standing like palisades which rise very abruptly from the stream to a height of from fifty to seventy-five feet. the summit of these bluffs is the common level of the high rolling prairie, extending off in the direction of far west. the bluffs on the north bank recede some distance from the stream, so that the river bottom at this point widens out to a small valley. the bluffs on the north bank of the river are by no means as steep as those on the south, and are covered with a light growth of timber. a ridge runs out from the main line of the bluffs into the river bottom some two or three hundred yards, approaching the stream at the point where the bend of the river is made. the termination of the bluff is quite abrupt, and overlooks a considerable portion of the river bottom. on the brow of the bluff stood the old stone altar, and near the foot of it was built the house of lyman wight. when the altar was first discovered, according to those who visited it frequently, it was about sixteen feet long, by nine or ten feet wide, having its greatest extent north and south. the height of the altar at each end was some two and a half feet, gradually rising higher to the center, which was between four and five feet high--the whole surface being crowning. such was the altar at "diahman" when the prophet's party visited it. now, however, it is thrown down, and nothing but a mound of crumbling stones mixed with soil, and a few reddish boulders mark the spot which is doubtless rich in historic events. it was at this altar, according to the testimony of joseph smith, that the patriarchs associated with adam and his company, assembled to worship their god. here their evening and morning prayer ascended to heaven with the smoke of the burning sacrifice, prophetic and symbolic of the greater sacrifice then yet to be, and here angels instructed them in heavenly truths. north of the ridge on which the ruins of the altar were found, and running parallel with it, is another ridge, separated from the first by a depression varying in width from fifty to a hundred yards. this small valley with the larger one through which flows grand river, is the valley of adam-ondi-ahman. three years previous to the death of adam, declares one of the prophet joseph's revelations, the patriarchs seth, enos, cainan, mahalaleel, jared, enoch, and methuselah, together with all their righteous posterity, were assembled in this valley we have described, and their common father, adam, gave them his last blessing. and even as he blessed them, the heavens were opened, and the lord appeared, and in the presence of god, the children or adam arose and blessed him, and called him michael, the prince, the archangel. the lord also blessed adam, saying: "i have set thee to be the head--a multitude of nations shall come of thee, and thou art a prince over them for ever." so great was the influence of this double blessing upon adam, that, though bowed down with age, under the outpouring of the spirit of god, he predicted what should befall his posterity to their latest generation. (doctrine and covenants, sec. cvii). such is one of the great events which occurred on this old historic land of adam-ondi-ahman. {41} chapter v. independence day at far west--sundry events and revelations--epistle of david w. patten. [sidenote: celebration of independence day at far west.] _july 4_.--the day was spent in celebrating the declaration of independence of the united states of america, and also by the saints making a "declaration of independence" from all mobs and persecutions which have been inflicted upon them, time after time, until they could bear it no longer; having been driven by ruthless mobs and enemies of truth from their homes, and having had their property confiscated, their lives exposed, and their all jeopardized by such barbarous conduct. the corner stones of the houses of the lord, agreeable to the commandments of the lord unto us, given april 26, 1838, were laid. [sidenote: the officers.] joseph smith, jun., was president of the day; hyrum smith, vice-president; sidney rigdon, orator; reynolds cahoon, chief marshal; george m. hinckle and j. hunt, assistant marshals; and george w. robinson, clerk. [sidenote: the procession.] the order of the day was splendid. the procession commenced forming at 10 o'clock a. m., in the following order: first, the infantry (militia); second, the patriarchs of the church; the president, vice-president, and orator; the twelve apostles, presidents of the stakes, and high council; bishop and counselors; architects, ladies and gentlemen. the cavalry brought up the rear of the large procession, which marched to music, and formed a circle, with the ladies in front, round the excavation. the southeast corner stone of the lord's house in far west, missouri, was then laid by the {42} presidents of the stake, assisted by twelve men. the southwest corner, by the presidents of the elders, assisted by twelve men. the northwest corner by the bishop, assisted by twelve men. the northeast corner by the president of the teachers, assisted by twelve men. this house is to be one hundred and ten feet long, and eighty feet broad. [sidenote: the oration.] the oration was delivered by president rigdon, [1] at the close of which was a shout of hosanna, and a song, composed for the occasion by levi w. hancock, was sung by solomon hancock. the most perfect order prevailed throughout the day. [2] {43} [sidenote: a word from elders kimball and hyde.] _july 6_.--this day i received a letter from heber c. kimball and orson hyde, dated at kirtland, ohio, expressing their good feelings, firmness in the faith and prosperity. also another letter from my brother don carlos smith, as follows: nine miles from terre haute, indiana. _brother joseph_:--i sit down to inform you of our situation at the present time. i started from norton, ohio, the 7th of may, in company with father, william, wilkins jenkins salisbury, william mcclary and lewis robbins, and families, also sister singly. we started with fifteen horses, seven wagons, and two cows. we have left two horses by the way sick, and a third horse (our main dependence) was taken lame last evening, and is not able to travel, and we have stopped to doctor him. we were disappointed on every hand before we started in getting money. we got no assistance whatever, only as we have taken in sister singly, and she has assisted us as far as her means extended. we had, when we started, $75 in money. we sold the two cows for $13.50 per cow. we have sold of your goods to the amount of $45.74, and now we have only $25 to carry twenty-eight souls and thirteen horses five hundred miles. we have lived very close and camped out at night, notwithstanding the rain and cold, and my baby only two weeks old when we started. agnes [3] is very feeble; father and mother are not well and very much fatigued; mother has a severe cold, and in fact it is nothing but the prayer of faith and the power of god, that will sustain them and bring them through. our courage is good, and i think we shall be brought through. i leave it with you and hyrum to devise some way to assist us to some more expense money. we have unaccountably bad roads, had our horses down in the mud, and broke one wagon tongue and thills, and broke down the carriage twice, and yet we are all alive and encamped on a dry place for almost the first time. poverty is a heavy load, but we are all obliged to welter under it. it is now dark and i close. may the lord bless you all, and bring us together, is my prayer. amen. all the arrangements that brother hyrum left for getting money failed; they did not gain us one cent. don c. smith. {44} [sidenote: missing revelations.] the three revelations [4] which i received january 12, 1838, the day i left kirtland, were read in the public congregation at far west; and the same day i inquired of the lord, "o lord! show unto thy servant how much thou requirest of the properties of thy people for a tithing," and received the following answer, which was also read in public: _revelation, given at far west, july 8, 1838_. [5] 1. verily, thus saith the lord, i require all their surplus property to be put into the hands of the bishop of my church of zion, 2. for the building of mine house, and for the laying of the foundation of zion and for the priesthood, and for the debts of the presidency of my church; 3. and this shall be the beginning of the tithing of my people; 4. and after that, those who have thus been tithed, shall pay one-tenth of all their interest annually; and this shall be a standing law unto them forever, for my holy priesthood, saith the lord. 5. verily i say unto you, it shall come to pass, that all those who gather unto the land of zion shall be tithed of their surplus properties, and shall observe this law, or they shall not be found worthy to abide among you. 6. and i say unto you, if my people observe not this law, to keep it holy, and by this law sanctify the land of zion unto me, that my statutes and my judgments may be kept thereon, that it may be most holy, behold, verily i say unto you, it shall not be a land of zion unto you; 7. and this shall be an ensample unto all the stakes of zion. even so. amen. also i received the following: _revelation, given july 8, 1838, making known the disposition of the properties tithed as named in the preceding revelation_. [6] verily, thus saith the lord, the time is now come that it shall be disposed of by a council composed of the first presidency of my church, and of the bishop and his council, and by my high council, and by mine own voice unto them, saith the lord. even so. amen. {45} also i received the following: _revelation given to william marks, newel k. whitney, oliver granger and others, at far west, july 8, 1838_. [7] 1. verily thus saith the lord unto my servant william marks, and also unto my servant n. k. whitney, let them settle up their business speedily and journey from the land of kirtland, before i, the lord, send again the snows upon the earth; 2. let them awake, and arise, and come forth, and not tarry, for i, the lord, command it; 3. therefore if they tarry it shall not be well with them. 4. let them repent of all their sins, and of all their covetous desires, before me, saith the lord, for what is property unto me, saith the lord? 5. let the properties of kirtland be turned out for debts, saith the lord. let them go, saith the lord, and whatsoever remaineth, let it remain in your hands, saith the lord; 6. for have i not the fowls of heaven, and also the fish of the sea, and the beasts of the mountains? have i not made the earth? do i not hold the destinies of all the armies of the nations of the earth? 7. therefore will i not make solitary places to bud and to blossom, and to bring forth in abundance, saith the lord? 8. is there not room enough upon the mountains of adam-ondi-ahman, and on the plains of olaha shinehah, or the land where adam dwelt, that you should covet that which is but the drop, and neglect the more weighty matters? 9. therefore come up hither unto the land of my people, even zion. 10. let my servant william marks be faithful over a few things, and he shall be ruler over many. let him preside in the midst of my people in the city of far west, and let him be blessed with the blessings of my people. 11. let my servant n. k. whitney be ashamed of the nicholatine band and of all their secret abominations, and of all his littleness of soul before me, saith the lord, and come up to the land of adam-ondi-ahman, and be a bishop unto my people, saith the lord, not in name but in deed, saith the lord. 12. and again, i say unto you, i remember my servant oliver granger, behold, verily i say unto him, that his name shall be had in sacred remembrance from generation to generation, for ever and ever, saith the lord. 13. therefore let him contend earnestly for the redemption of the {46} first presidency of my church, saith the lord, and when he falls he shall rise again, for his sacrifice shall be more sacred unto me, than his increase, saith the lord; 14. therefore let him come up hither speedily, unto the land of zion, and in the due time he shall be made a merchant unto my name, saith the lord, for the benefit of my people; 15. therefore let no man despise my servant oliver granger, but let the blessings of my people be on him for ever and ever. 16. and again, verily i say unto you, let all my servants in the land of kirtland remember the lord their god, and mine house also, to keep and preserve it holy, and to overthrow the money changers in mine own due time, saith the lord. even so. amen. also i received the following: _revelation given at far west, july 8, 1838, in answer to the question, show unto us thy will o lord concerning the twelve_. [8] 1. verily, thus saith the lord, let a conference be held immediately, let the twelve be organized, and let men be appointed to supply the place of those who are fallen. 2. let my servant thomas remain for a season in the land of zion, to publish my word. 3. let the residue continue to preach from that hour, and if they will do this in all lowliness of heart, in meekness and humility, and long-suffering, i, the lord, give unto them a promise that i will provide for their families, and an effectual door shall be opened for them, from henceforth; 4. and next spring let them depart to go over the great waters, and there promulgate my gospel, the fullness thereof, and bear record of my name. 5. let them take leave of my saints in the city far west, on the {47} 26th day of april next, on the building spot of my house, saith the lord. 6. let my servant john taylor, and also my servant john e. page, also my servant wilford woodruff, and also my servant willard richards, be appointed to fill the places of those who have fallen, and be officially notified of their appointment. _minutes of a meeting of the twelve_. far west, july 9, 1838, a conference of the twelve apostles assembled at far west, agreeable to the revelation, given july 8, 1838. present, thomas b. marsh, david w. patten, brigham young, parley p. pratt and william smith. t. b. marsh, presiding. resolved 1st. that the persons who are to fill the places of those who are fallen, be immediately notified to come to far west; as also, those of the twelve who are not present. resolved 2nd. that thomas b. marsh notify wilford woodruff, that parley p. pratt notify orson pratt, and that president rigdon notify willard richards, who is now in england. voted that president marsh publish the same in next number of _the elders' journal_. president rigdon gave some counsel concerning the provisions necessary to be made for the families of the twelve, while laboring in the cause of their redeemer, advising them to instruct their converts to move without delay to the places of gathering, and there to strictly attend to the law of god. t. b. marsh, president. g. w. robinson, clerk. _tuesday, 10_.--about this time i visited adam-ondi-ahman in company with president rigdon, brother hyrum, and george w. robinson. [sidenote: the disposition of public church properties.] _thursday, 26_.--the first presidency, high council, and bishop's court assembled at far west to dispose of the public properties of the church in the hands of the bishop, many of the brethren having consecrated their surplus property according to the revelations. it was agreed that the first presidency should keep all their properties that they could dispose of to advantage, for their support, and the remainder be put into the hands of the bishop or bishops, according to the commandments. {48} moved, seconded, and carried unanimously: "first--that the first presidency shall have their expenses defrayed in going to, and returning from adam-ondi-ahman; equally by the bishop of each place. "second--that all the traveling expenses of the first presidency shall be defrayed. "third--that the bishop be authorized to pay orders coming from the east, inasmuch as they will consecrate liberally, but this is to be done under the inspection of the first presidency. "fourth--that the first presidency shall have the prerogative to direct the bishop as to whose orders shall or may be paid by him in this place, or in his jurisdiction. "fifth--that the bishop of zion receive all consecrations from those living east, west, and south, who are not in the jurisdiction of a bishop of any other stake. "sixth--that we use our influence to put a stop to the selling of liquors in the city far west, or in our midst, that our streets may not be filled with drunkenness; and that we use our influence to bring down the price of provisions. "seventh--that brother william w. phelps be requested to draw up a petition to locate the county seat at far west." [sidenote: arrival of saints from canada.] _saturday, 28_.--i left far west for adam-ondi-ahman, in company with president rigdon, to transact some important business, and to settle some canadian brethren in that place, as they are emigrating rapidly to this land from all parts of the country. elder babbitt, with his company from canada has arrived, and brother theodore turley is with him. _sunday, 29_.--elders kimball and hyde having just returned from england, preached in far west. _monday, 30_.--the circuit court sat in far west, judge king presiding. i returned this evening from adam-ondi-ahman to far west, with president rigdon. _tuesday, 31_.--attended the circuit court awhile, and received a visit from judge king. [sidenote: publication of the _elders' journal_.] some time in july we succeeded in publishing the third {49} number of the _elders' journal_; joseph smith, jun., editor; thomas b. marsh, printer and publisher. in this number of the _journal_ was published the following epistle of david w. patten, one of the twelve apostles of the last days: _the epistle of elder david w. patten_. _to the saints scattered abroad_: dear brethren:--whereas many have taken in hand to set forth the kingdom of god on earth, and have testified of the grace of god, as given unto them to publish unto you, i also feel it my duty to write unto you, touching the grace of god given unto me, to you-ward, concerning the dispensation we have received, which is the greatest of all dispensations, and has been spoken of by the mouth of all the holy prophets since the world began. in this my communication to you, i design to notice some of these prophecies. now, the apostle paul says on this wise: "for i would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to israel, until the fullness of the gentiles be come in. and so all israel shall be saved: as it is written, there shall come out of sion the deliverer, and shall turn away ungodliness from jacob." what is it that he says? "for i would not have you ignorant." ignorant of what? why of this mystery, that blindness in part had happened unto israel. and to what end? why, that salvation might come unto the gentiles. "now if the fall of them be the riches of the world, and the diminishing of them the riches of the gentiles; how much more their fullness!" "for i speak to you gentiles, inasmuch as i am the apostle of the gentiles, i magnify mine office." (see rom., xi:12, 13). now we are to understand the apostle, as speaking of the return of israel, when he said, "how much more their fullness," in their return. "for i would not have you ignorant concerning this matter," that blindness will depart from them in the day that the fullness of the gentiles is come in. and the reason is very obvious, because it is said, that "out of sion shall come the deliverer;" and for what cause? why? that the word of god might be fulfilled, that this deliverer might, through the grace and mercy of god, "turn away ungodliness from jacob." this work evidently commences at the time god begins to take the darkness from the minds of israel, for this will be the work of god by the deliverer, for he shall turn away ungodliness from the whole family of jacob, "for this is my covenant unto them, when i shall take away their sins." {50} now, then, we can see that this deliverer is a kind of harbinger or forerunner, that is, one that is sent to prepare the way for another, and this deliverer is such a one, for he comes to turn away ungodliness from jacob, consequently he must receive a dispensation and an authority suitable to his calling, or he could not turn away ungodliness from jacob, nor fulfill the scriptures. but the words of the prophets must be fulfilled, and in order to do this, to this messenger must be given the dispensation of the fullness of times, according to the prophets. for paul says again, in speaking of the dispensation of the fullness of times, "having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself: that in the dispensation of the fullness of times, he might gather together in one all things in christ, both which are in heaven, and which are on earth; even in him." (ephesians, 1:9). and isaiah says, "and it shall come to pass in that day, that the lord shall set his hand again the second time to recover the remnant of his people." (chapter xi:11). now is the time that the deliverer shall come out of zion and turn away ungodliness from the house of israel. now the lord has said that he would set his hand the second time, and we ask, for what, but to recover the house of jacob? for what have they fallen? most assuredly they have broken the covenant that god had made with their fathers, and through their fathers with them. for paul says, "thou wilt say then, the branches were broken off, that i might be grafted in. well; because of unbelief they were broken off, and thou standest by faith. be not highminded, but fear."--rom., xi:18, 20. now it is evident that the jews did forsake the lord, and by that means they broke the covenant, and now we see the need of the lord setting his hand the second time to gather his people according to eph., i:10, "that in the dispensation of the fullness of times, he might gather together in one all things in christ, both which are in heaven, and which are on earth." now, i ask, what is a dispensation? i answer, it is power and authority to dispense the word of god, and to administer in all the ordinances thereof. this is what we are to understand by it, for no man ever had the holy ghost to deliver the gospel, or to prophesy of things to come, but had liberty to fulfill his mission; consequently the argument is clear; for it proves itself; nevertheless i will call on the scriptures to prove the assertion: "if ye have heard of the dispensation of the grace of god, which is given me to you-ward: how that by revelation he made known unto me the mystery; (as i wrote afore in few words)." (ephesians, iii:2.) and also, colossians, i:25. "whereof i am made a minister, according to the dispensation of god which is given to me for {51} you, to fulfill the word of god." it is evident, then, that the dispensation given to the apostle came to him by revelation from god. then by this we may understand, in some degree, the power by which he spake, and also the dispensation of the fullness of times. now this, at first thought, would appear very small to some who are not acquainted with the order of god from the beginning; but when we take under consideration the plan of god for the salvation of the world, we can readily see that plan carried out most faithfully in all its bearings. soon after the fall of adam, the plan of salvation was made known to him of god himself; who in like manner, in the meridian of time, revealed the same in sending his first begotten son jesus christ, who also revealed the same to the apostles; and god raised him from the dead to perfect the plan, and the apostles were made special witnesses of that plan, and testified that in the dispensation of the fullness of times, god would gather together in one all things in christ, whether they be things in heaven, or things on the earth. now the thing to be known is, what the fullness of times means, or the extent or authority thereof. it means this, that the dispensation of the fullness of times is made up of all the dispensations that ever have been given since the world began, until this time. unto adam first was given a dispensation. it is well known that god spake to him with his own voice in the garden, and gave him the promise of the messiah. and unto noah also was a dispensation given; for jesus said, "as it was in the days of noah, so shall it be also in the days of the son of man;" and as the righteous were saved then, and the wicked destroyed, so it will be now. and from noah to abraham, and from abraham to moses, and from moses to elias, and from elias to john the baptist, and from then to jesus christ, and from jesus christ to peter, james, and john, the apostles--all received in their time a dispensation by revelation from god, to accomplish the great scheme of restitution, spoken of by all the holy prophets since the world began; the end of which is the dispensation of the fullness of times, in the which all things shall be fulfilled that have been spoken of since the earth was made. now the question is, unto whom is this dispensation to be given? or by whom to be revealed? the answer is, to the deliverer that is to come out of zion, and be given to him by the angel of god. "and i saw another angel, fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, fear god, and give glory to him: for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." (revelation, xiv:6, 7). now observe, this {52} angel delivers the everlasting gospel to man on the earth, and that, too, when the hour of the judgments of god had come on the generation in which the lord should set his hand the second time to gather his people, as stated above. now we have learned that this deliverer must be clothed with the power of all the other dispensations, or his dispensation could not be called the dispensation of the fullness of times, for this it means, that all things shall be revealed both in heaven and on earth; for the lord said there is nothing secret that shall not be revealed, or hid that shall not come abroad, and be proclaimed upon the house top, and this may with propriety be called the fullness of times. the authority connected with the ordinances, renders the time very desirable to the man of god, and renders him happy amidst all his trials and afflictions. to such a one through the grace of god we are indebted for this dispensation, as given by the angel of the lord. but to what tribe of israel was it to be delivered? we answer, to ephraim, because to him were the greater blessings given. for the lord said to his father joseph, a seer shall the lord thy god raise up of the fruit of thy loins, and he shall be a choice seer unto the fruit of thy loins. yea, he truly said, thus saith the lord, a choice seer will i raise up out of the fruit of thy loins, and he shall be esteemed highly, and unto him will i give commandment that he shall do a work for the fruit of thy loins, his brethren, which shall be of great worth unto them, even to the bringing of them to the knowledge of the covenants which i have made with their fathers. and i will give unto him a commandment that he shall do none other work save the work which i shall command him, and i will make him great in mine eyes, for he shall do my work, and he shall be great like unto moses; and out of weakness he shall be made strong, in that day when my work shall commence among all people, unto the restoring of the house of israel, saith the lord. and thus prophesied joseph, saying--behold, that seer will the lord bless, and they that seek to destroy him shall be confounded. behold, i am sure of the fulfillment of this promise, and his name shall be called after the name of his father, and he shall be like unto me, for the thing which the lord shall bring forth by his hand, by the power of the father, shall bring forth my people unto salvation. and thus prophesied joseph, "i am sure of this thing, even as i am sure of the promise of moses." (ii nephi, iii; 6-16). and again, jesus says, as recorded in the book of mormon, page 526: "behold my servant shall deal very prudently; he shall be exalted and extolled, and be very high. as many as were astonished at thee. * * * so shall he sprinkle many nations; the kings shall shut their mouths at him, for that which had been told them shall they see; and that which {53} they had not heard shall they consider." upon this servant is bestowed the keys of the dispensation of the fullness of times, that from him the priesthood of god, through our lord jesus christ, might be given to many, and the order of this dispensation established on the earth. and to the church he has said by commandment, "wherefore, meaning the church, thou shalt give heed unto all his words and commandments, which he shall give unto you as he receiveth them, walking in all holiness before me; for his word ye shall receive as if from my own mouth, in all patience and faith; for by doing these things, the gates of hell shall not prevail against you."--doctrine and covenants, sec. xxi. now, my readers, you can see in some degree the grace given to this man of god, to us-ward: that we, by the great mercy of god, should receive from under his hands, the gospel of jesus christ, having the promise of partaking of the fruit of the vine on the earth with him, and with the holy prophets and patriarchs, our fathers. for those holy men are angels now; and these are they who make the fullness of times complete with us; and they who sin against this authority given to him (the aforementioned man of god), sin not against him only, but against moroni, who holds the keys of the stick of ephraim [book of mormon], and also elias, who holds the keys of bringing to pass the restitution of all things, and also john, the son of zacharias, which zacharias elias visited, and gave promise that he should have a son, and his name should be john, and he should be filled with the spirit of elias, which john i have sent unto you, my servants joseph smith, jun., and oliver cowdery, to ordain you to this first priesthood, even as aaron; and also elijah who holds the keys of committing the power to turn the hearts of the fathers to the children, and the hearts of the children to the fathers, that the whole earth may not be smitten with a curse; and also joseph and jacob and isaac and abraham, your fathers, by whom the promises remain; and also michael, or adam, the father of all, the prince of all, the ancient of days; and also peter and james and john, whom i have sent unto you, by whom i have ordained you, and confirmed you to be apostles and especial witnesses of my name, and bear the keys of your ministry, and of the same things i revealed unto them, unto whom i have committed the keys of my kingdom, and a dispensation of the gospel for the last times, and for the fullness of times, in the which i will gather together in one all things, both which are in heaven, and which are on earth. (doctrine and covenants, sec. xxvii.) therefore, brethren, beware concerning yourselves, that you sin not against the authority of this dispensation, nor think lightly of those whom god has counted worthy for so great a calling, and for whose {54} sake he hath made them servants unto you, that you might be made the heirs of god to inherit so great a blessing, and be prepared for the great assembly, and sit there with the ancient of days, even adam our father, who shall come to prepare you for the coming of jesus christ our lord; for the time is at hand, therefore gather up your effects, and gather together upon the land which the lord has appointed for your safety. david w. patten. footnotes 1. the oration soon afterwards appeared in _the far west_, a periodical published at liberty, clay county, missouri. it was also published in pamphlet form from the office of the "_elders' journal_." (see statement of ebenezer robinson in _the return_, vol. 1, p. 170). this oration by sidney rigdon has always been severely criticized as containing passages that were ill-advised and vehemently bitter. especially those passages which threatened a war of extermination upon mobs should they again arise to plague the saints. but when such criticism is made, the rank injustice, the destruction of property and the outrages committed upon the persons of many of the members of the church, by the jackson county mob, should also be remembered. also the failure on the part of the officers of the state to protect the saints in the enjoyment of their civil and religious liberties or even to return them to their homes in jackson county--from which failure to magnify the law the saints were still suffering. when, therefore, they saw mobocracy again threatening them, it is small wonder if they gave way for a moment to anger, and denounced in strong terms those who were likely to disturb their peace and repeat the outrages under which they had so long suffered. 2. following this account of the 4th of july celebration at far west the prophet in his history, as heretofore published, takes up the account of the organization of "kirtland camp," an organization effected by the first seven presidents of the seventies, assisted by elder hyrum smith. the object of the organization was to move the saints, who desired to go, in a body, from kirtland to missouri. the prophet in his history gives an account, as already stated, of the organization of this camp and its departure from kirtland. then from day to day as more or less important events took place in the camp, he records such events in his own personal history, with the result that his narrative is frequently interrupted by brief paragraphs from the camp's journal. but as we have the full daily journal of the camp's progress from kirtland to far west, written in a most careful and commendable style by the camp's historian, elias smith, it has been decided to publish the history of the camp from the time it met for organization in kirtland (march, 1838), until its arrival at far west, (on the 2nd day of october 1838), without other interruptions; and then omit from the narrative of the prophet those occasional paragraphs taken from the said journal of the camp. this arrangement will relieve the prophet's narrative of so many interruptions, and on the other hand it will give an unbroken narrative from an original document of one of the most remarkable organizations and journeys in the early history of the church. this promised history will be inserted at the point of the prophet's narrative where the camp arrives at far west. 3. this refers to don carlos smith's wife, who before her marriage to him in kirtland, on july 30, 1835, was agnes coolbirth. 4. the three revelations here referred to do not appear in the doctrine and covenants nor in any other publication. diligent search also has been made for them through the several packages of church documents in the historian's office, but they have not been found. 5. doctrine and covenants, sec. cxix. 6. doctrine and covenants, sec. cxx. 7. doctrine and covenants, sec. cxvii. 8. doctrine and covenants, sec. cxviii. this date, the 8th of july, 1838, is remarkable for the many revelations given. in addition to the foregoing which are printed in the doctrine and covenants, in the sections indicated in the foot notes, the following was also received, which is not published in the doctrine and covenants nor elsewhere. it is found on file in package xvi at the historian's office: revelation given july 8, 1838, making known the duty of william w. phelps and frederick g. williams. verily, thus saith the lord, in consequence of their transgressions their former standing has been taken away from them, and now, if they will be saved, let them be ordained as elders in my church to preach my gospel and travel abroad from land to land and from place to place, to gather mine elect unto me, saith the lord, and let this be their labors from henceforth. amen. {55} chapter vi. the beginning of trouble in caldwell and daviess counties. [sidenote: the prophet rests.] _wednesday, august 1_.--i tarried at home with my family, also the 2nd and 3rd, to refresh myself after my many late fatigues and arduous duties which i had been called upon to perform. _sunday, 5_.--i attended meeting. elder erastus snow [1] preached, after which i addressed the congregation, and particularly the elders, on the principle of wisdom, etc. president rigdon preached in the afternoon, and several were confirmed, among whom was frederick g. williams, who had recently been re-baptized. [sidenote: reproof of canadian brethren.] _monday, 6_.--this morning my council met me at my house, to consider the conduct of certain canada brethren, who had settled on the forks of grand river, contrary to counsel. on investigation, it was resolved that they must return to adam-ondi-ahman, according to counsel, or they would not be considered one with us. [sidenote: a citizens' meeting at far west.] this day the citizens of caldwell county assembled at far west, and organized by calling elias higbee to the chair, and appointing george w. robinson secretary. {56} w. w. phelps having resigned the office of postmaster, it was voted unanimously that sidney rigdon be recommended to the postmaster general, as the person of our choice to fill the place of w. w. phelps, as postmaster in this city. in the afternoon, the citizens of far west assembled in the school house and organized the meeting by calling judge elias higbee to the chair, and appointing george w. robinson, secretary. i stated to the meeting, that the time had come when it was necessary that we should have a weekly newspaper, to unite the people, and give the news of the day. it was unanimously agreed that such a paper be established, and that president sidney rigdon should be the editor. it was also voted that a petition be circulated to locate the county seat at far west. i addressed the meeting on the propriety of the measure, and also on the duty of the brethren to come into cities to build and live, and carry on their farms out of the cities, according to the order of god. president rigdon and brother hyrum smith spoke upon the same subject. [sidenote: judge morin's friendly warning.] some two weeks previous to this, judge morin, who lived at mill port, informed john d. lee [2] and levi stewart, that it was determined by the mob to prevent the "mormons" from voting at the election on the sixth day of august, and thereby elect colonel william p. peniston, who led the mob in clay county. he also advised them to go prepared for an attack, to stand their ground, and have their rights. the brethren, hoping better things, gave little heed to judge morin's friendly counsel, and repaired to the polls at gallatin, the shire town of daviess county, without weapons. [sidenote: peniston's harangue.] about eleven o'clock a. m., william p. peniston mounted a barrel, and harangued the electors for the {57} purpose of exciting them against the "mormons" saying "the mormon leaders are a set of horse thieves, liars, counterfeiters, and you know they profess to heal the sick, and cast out devils, and you all know that is a lie." he further said that the members of the church were dupes, and not too good to take a false oath on any common occasion; that they would steal, and he did not consider property safe where they were; that he was opposed to their settling in daviess county; and if they suffered the "mormons" to vote, the people would soon lose their suffrage; "and," said he, addressing the saints, "i headed a mob to drive you out of clay county, and would not prevent your being mobbed now." [sidenote: "dick" welding's row.] richard (called dick) welding, the mob bully, just drunk enough for the occasion, began a discussion with brother samuel brown, by saying, "the mormons were not allowed to vote in clay county no more than the negroes," and attempted to strike brown, who gradually retreated, parrying the blow with his umbrella, while welding continued to press upon him, calling him a liar, etc., and meanwhile trying to repeat the blow on brown. perry durphy sought to suppress the difficulty by holding welding's arm, when five or six of the mobbers seized durphy and commenced beating him with clubs, boards, and crying, "_kill him, kill him_," when a general scuffle commenced with fists and clubs, the mobbers being about ten to one of the brethren. abraham nelson was knocked down, and had his clothes torn off, and while trying to get up was attacked again, when his brother, hyrum nelson, ran in amongst them, and knocked the mobbers down with the butt of his whip. riley stewart struck welding on the head, which brought him to the ground. the mob cried out, "dick weldin's dead; who killed dick?" and they fell upon riley, knocked him down, kicked him, crying, "kill him, kill him; shoot him," and they would have killed him, had not {58} john l. butler sprung in amongst them and knocked them down. during about five minutes it was one succession of knock downs, when the mob dispersed to get fire arms. very few of the brethren voted. riley, escaping across the river, had his wounds dressed, and returned home. [sidenote: john l. butler's speech.] john l. butler called the brethren together and made a speech, saying, "we are american citizens; our fathers fought for their liberty, and we will maintain the same principles." the authorities of the county finally came to the brethren, and requested them to withdraw, stating that it was a premeditated thing to prevent the "mormons" from voting. [sidenote: gathering of the mob.] the brethren held a council about one-fourth of a mile out of town, where they saw mob recruits coming in, in small parties, from five and ten, to twenty-five in number cursing and swearing, and armed with clubs, pistols, dirks, and some guns. the brethren not having arms, thought it wisdom to return to their farms, collect their families, and hide them in a thicket of hazel bush, which they did, and stood guard around them through the night, while the women and children lay on the ground in the rain. [sidenote: reports of gallatin trouble reach far west.] _tuesday, 7_.--a report came to far west this morning, by way of those not belonging to the church, to the effect that at the election at gallatin, yesterday, two or three of our brethren were killed by the missourians, and left upon the ground, and not suffered to be interred; that the brethren were prevented from voting, and a majority of the inhabitants of daviess county were determined to drive the saints from that county. [sidenote: the departure of the prophet for gallatin.] on hearing this report, i started for gallatin, to assist the brethren, accompanied by president rigdon, brother hyrum smith, and fifteen or twenty others, who were armed for their own protection; and the command of the company was given to george w. robinson. {59} on our way we were joined by the brethren from different parts of the county, some of whom were attacked by the mob, but we all reached colonel wight's that night in safety, where we found some of the brethren who had been mobbed at gallatin, with others, waiting for our counsel. here we received the cheering intelligence that none of the brethren were killed, although several were badly wounded. [sidenote: the prophet commends the brethren for standing for their rights.] from the best information, about one hundred and fifty missourians warred against from six to twelve of our brethren, who fought like lions. several missourians had their skulls cracked. blessed be the memory of those few brethren who contended so strenuously for their constitutional rights and religious freedom, against such an overwhelming force of desperadoes! [sidenote: interview with adam black.] _wednesday, 8_.--after spending the night in counsel at colonel wight's, i rode out with some of the brethren to view the situation of affairs in that region, and among others, called on adam black, justice of the peace, and judge elect for daviess county, who had some time previous sold his farm to brother vinson knight, and received part pay according to agreement, and afterwards united himself with a band of mobbers to drive the saints from, and prevent their settling in, daviess county. on interrogation, he confessed what he had done, and in consequence of this violation of his oath as magistrate, we asked him to give us some satisfaction so that we might know whether he was our friend or enemy, whether or not he would administer the law in justice; and politely requested him to sign an agreement of peace, but being jealous, he would not sign it, but said he would write one himself and sign it, which he did, as follows- _adam black's agreement_. i, adam black, a justice of the peace of daviess county, do hereby {60} sertify to the people, _coled mormin,_ that he is bound to _support_ the constitution of this state, and of the united state, and he is not attached to any mob, nor will not attach himself to any such people, and so long as they will not molest me, i will not molest them. this the 8th day of august, 1838. adam black, j. p. [3] hoping he would abide his own decision, and support the law, we left him in peace, and returned to colonel wight's at adam-ondi-ahman. [sidenote: interview with citizens of mill port.] in the evening some of the citizens from mill port called on us, and we agreed to meet some of the principal men of the county in council, at adam-ondi-ahman the next day at twelve o'clock, noon. _thursday, 9_.--the committee assembled at adam-ondi-ahman at twelve, according to previous appointment, viz., on the part of mill port citizens, joseph morin, senator elect: john williams, representative elect; james b. turner, clerk of the circuit court, and others: on the part of the saints, lyman wight, vinson knight, john smith, reynolds cahoon, and others. at this meeting both parties entered into a covenant of peace, to preserve each other's rights, and stand in each other's defense; that if men did wrong, neither party would uphold them or endeavor to screen them from justice, but deliver up all offenders to be dealt with according to law and justice. the assembly dispersed on these friendly terms, myself and friends returning to far west, where we arrived about midnight and found all quiet. _friday, 10_.--being somewhat fatigued i spent the day with my family, transacting but little business. [sidenote: treaties of peace of little avail.] the spirit of mobocracy continued to stalk abroad, notwithstanding all our treaties of peace, as will be seen by the following affidavit- {61} _peniston's affidavit_. state of missouri, ray county. ss. personally appeared before me, the undersigned, judge of the fifth judicial circuit, william p. peniston, and makes oath that he has good reason to believe, and that he verily does believe, that there is now collected and embodied in the county of daviess, a large body of armed men, whose movements and conduct are of a highly insurrectionary and unlawful character; that they consist of about five hundred men, and that they, or a part of them, to the number of one hundred and twenty, have committed violence against adam black, by surrounding his house, and taking him in a violent manner, and subjecting him to great indignities, by forcing him, under threats of immediate death, to sign a paper writing of a very disgraceful character, and by threatening to do the same to all the old settlers and citizens of daviess county; and that they have, as a collected and armed body, threatened to put to instant death this affiant on sight; and that he verily believes they will accomplish that act without they are prevented; and also that they have threatened the same to wm. bowman and others; and this affiant states that he verily believes all the above facts to be true, and that the body of men now assembled do intend to commit great violence to many of the citizens of daviess county, and that they have already done so to adam black; and this affiant verily believes, from information of others, that joseph smith, jun., and lyman wight are the leaders of this body of armed men, and the names of others thus combined are not certainly known to this affiant; and he further states the fact to be that it is his opinion, and he verily believes, that it is the object of this body of armed men, to take vengeance for some injuries, or imaginary injuries, done to some of their friends, and to intimidate and drive from the county all the old citizens, and possess themselves of their lands, or to force such as do not leave, to come into their measures and submit to their dictation. william p. peniston. sworn to and subscribed before me the undersigned judge, as aforesaid, this 10th day of august, 1838. austin a. king. [sidenote: reflections of the prophet.] the above was also sworn to by william bowman, wilson mckinney, and john netherton. so it is that when men's hearts become hardened and corrupt, they will more readily swear to lies than speak the truth. at this time some of the brethren had removed with {62} their families from the vicinity of gallatin, to diahman and far west, for safety. _saturday, 11_.--this morning i left far west, with my council and elder almon w. babbitt, to visit the brethren on the forks of grand river, who had come from canada with elder babbitt, and settled at that place contrary to counsel. [sidenote: inquiry at far west concerning gallatin affair.] in the afternoon, after my departure, a committee from ray county arrived at far west, to inquire into the proceedings of our society in going armed into daviess county, complaint having been entered in ray county by adam black, william p. peniston, and others. the committee from ray county requested an interview with a committee of caldwell, and a general meeting was called at the city hall, at six in the evening, when it was stated that they were assembled to take into consideration the doings of the citizens of ray county, wherein they have accused the "mormons" of this place of breaking the peace, in defending their rights and those of their brethren in the county of daviess. the meeting was organized by appointing bishop edward partridge, chairman; and geo. w. robinson, clerk. the meeting adopted the following- _resolutions_. "resolved 1st. that a committee of seven be appointed to confer with the committee from ray county. "resolved 2nd. that this committee, with their secretary, be authorized to answer such questions as may be offered by the committee from ray county, and as are named in the document presented to this meeting, purporting to be the preamble and resolutions of the citizens of ray county. "resolved 3rd. that whereas the document referred to has no date or signature, our committee judge of the fact, and act accordingly. "resolved 4th. that our committee report their proceedings to this meeting as soon as possible. "edward partridge, chairman, "geo. w. robinson, clerk." _sunday, 12_.--i continued with the brethren at the forks {63} of grand river, offering such counsel as their situation required. [sidenote: chased by a mob.] _monday, 13_.--i returned with my council to far west. we were chased ten or twelve miles, by some evil designing men, but we eluded their pursuit. when within about eight miles of home, we met some brethren who had come to inform us that a writ had been issued by judge king, for my arrest, and that of lyman wight, for attempting to defend our rights against the mob. [4] _tuesday and wednesday, 14 and 15_.--i spent principally at home, engaged in domestic affairs. _thursday, 16_.--i spent principally at home. [sidenote: the prophet's interview with the sheriff of daviess county.] the sheriff of daviess county, accompanied by judge morin, called and notified me, that he had a writ to take me to daviess county, for trial, for visiting that county on the seventh instant. it had been currently reported that i would not be apprehended by legal process, and that i would not submit to the laws of the land; but i told the sheriff that i intended always to submit to the laws of our country, but i wished to be tried in my own county, as the citizens of daviess county were highly exasperated at me, and that the laws of the country gave me this privilege. upon hearing this, the sheriff declined serving the writ, and said he would go to richmond, and see judge king on the subject. i told him i would remain at home until his return. the sheriff returned from richmond, and found me at home (where i had remained during his absence), and informed me very gravely, that i was out of his jurisdiction, and that he could not act in caldwell county, and retired. [sidenote: organization of agriculture companies.] _august 20_.--nothing peculiar transpired at far west, from the sixteenth to this day, when the inhabitants of the different parts of the county met to organize {64} themselves into agricultural companies. i was present and took part in their deliberations. one company was formed called the "western agricultural company," which voted to enclose one field for grain containing twelve sections, seven thousand six hundred and eighty acres of land. another company was also organized, called the "eastern agricultural company," the extent of the field not decided. _tuesday, 21_.--another company was formed, called the "southern agricultural company," the field to be as large as the first mentioned. _wednesday, 22_.--i spent part of the day in counseling with several brethren upon different subjects. the brethren continued to gather to zion daily. some time this month the saints were warned by the mob to leave de witt, carroll county. _thursday, 23_.--this day i spent transacting a variety of business about the city. _friday, 24_.--i was at home. also on the 25th, 26th, 27th, 28th, 29th, and 30th. _affidavit of adam black_. state of missouri, county of daviess. ss. before me, william dryden, one of the justices of the peace of said county, personally came adam black, who being duly sworn according to law, deposeth and saith: that on or about the 8th day of august, 1838, in the county of daviess, there came an armed force of men, said to be one hundred and fifty-four, to the best of his information, and surrounded his house and family, and threatened him with instant death if he did not sign a certain instrument of writing, binding himself, as a justice of the peace for said county of daviess, not to molest the people called mormons; and threatened the lives of himself and other individuals, and did say they intended to make every citizen sign such obligation, and further said they intended to have satisfaction for abuse they had received on the monday previous, and that they could not submit to the laws: and further saith, that from the best information and his own personal knowledge, that andrew [alanson] ripley, george a. smith, ephraim owens, harvey humstead, hiram nelson, a. brown, john l. {65} butler, cornelius [p.] lott, john wood, h. redfield, riley stewart, james whitaker, andrew thor, amos tubbs, dr. gourze, and abram nelson was guilty of aiding and abetting in committing and perpetrating the above offense. adam black. sworn to and subscribed this the 28th of august, 1838. w. dryden, justice of the peace of the county aforesaid. [sidenote: comment on adam black.] this document, with that of the 8th of august, of said black, shows him in his true light--a detestable, unprincipled mobocrat and _perjured man_. _thursday, 30_.--this day governor boggs issued the following order to general atchison- _proclamation of governor boggs_. headquarters of militia, adjutant general's office, august 30th, 1838. _general david r. atchison, 3rd division, missouri militia_. sir--indications of indian disturbances on our immediate frontier, and the recent civil disturbances in the counties of caldwell, daviess, and carroll, render it necessary, as a precautionary measure, that an effective force of the militia be held in readiness to meet either contingency. the commander-in-chief therefore orders that you cause to be raised immediately, within the limits of your division, to be held in readiness, and subject to further orders, four hundred mounted men, armed and equipped as infantry or riflemen, and formed into companies according to law, under officers already in commission. the commander-in-chief suggests the propriety of your causing the above to be carried into effect, in a manner calculated to produce as little excitement as possible, and report your proceedings to him through the adjutant general. by order of the commander-in-chief, b. m. lisle, adjutant-general. a similar letter was also addressed to major generals john b. clark, samuel d. lucas, david willock, lewis bolton, henry w. crawther, and thomas d. grant. [sidenote: conduct of john corrill reproved.] i spent considerable time to day in conversation with brother john corrill, in consequence of some expressions made by him, in presence of several brethren who had {66} not been long in the place. brother corrill's conduct for some time had been very unbecoming, especially in a man in whom so much confidence had been placed. he said he would not yield his judgment to anything proposed by the church, or any individuals of the church, or even the great i am, given through the appointed organ, as revelation, but would always act upon his own judgment, let him believe in whatever religion he might. he stated he would always say what he pleased, for he was a republican, and as such would do, say, act, and believe what he pleased. mark such republicanism as this! a man to oppose his own judgment to the judgment of god, and at the same time to profess to believe in that same god, who has said: "the foolishness of god is wiser than man; and the weakness of god is stronger, than man." president rigdon also made some observations to brother corrill, which he afterwards acknowledged were correct, and that he understood things different after the interview from what he did before. footnotes 1. erastus snow was the son of levi and lucina snow. his ancestors were among the early settlers of the massachusetts colony. he was born on the 9th of november, 1818, and converted to the gospel in the spring of 1832, through the ministry of elders orson pratt and luke s. johnson. though converted to the gospel by these elders he was baptized by his elder brother, william, on the 3rd of february, 1833, and soon afterwards was ordained a teacher and commenced his work in the ministry. previous to his arrival at far west he had been active in the ministry for several years, preaching extensively in ohio, new york and pennsylvania. he was a member of the second quorum of seventies, and had already given evidence of his sterling integrity and untiring efforts as a minister of the lord jesus christ which so characterized all the subsequent years of his long life. 2. john d. lee was born on the 6th of september, 1812, in the town of kaskaskia, randolph county, illinois; and was the son of ralph lee, of virginia, and the daughter of john doyle, of nashville, tennessee. 3. the original orthography and composition of this note are preserved in the above copy. 4. the warrant was issued on the misrepresentations of what the prophet and lyman wight did on their visit to adam black on the 8th of august. {67} chapter vii. increasing difficulties between the saints and the mobs of daviess and caldwell counties. [sidenote: the prophet leaves far west to found a city of zion.] _saturday, september 1, 1838_.--the first presidency, with judge higbee, as surveyor, started this morning for the half-way house, as it is called, kept by brother littlefield, some fourteen or fifteen miles from far west, directly north--for the purpose of appointing a city of zion, for the gathering of the saints in that place, for safety, and from the storm which will soon come upon this generation, and that the brethren may be together, and that they may receive instructions to prepare them for that great day which will come upon this generation as a thief in the night. [sidenote: excitement among the missourians.] there is great excitement at present among the missourians, who are seeking if possible an occasion against us. they are continually chafing us, and provoking us to anger if possible, one sign of threatening after another, but we do not fear them, for the lord god, the eternal father is our god, and jesus the mediator is our savior, and in the great i am is our strength and confidence. [sidenote: the prophet's review of the wrongs of the saints.] we have been driven time after time, and that without cause; and smitten again and again, and that without provocation; until we have proved the world with kindness, and the world has proved us, that we have no designs against any man or set of men, that we injure no man, that we are peaceable with all men, minding our own business, and our business only. we have suffered our rights and our liberties to be taken from us; we have not avenged ourselves of those wrongs; we have appealed to magistrates, to sheriffs, to judges, to {68} government and to the president of the united states, all in vain; yet we have yielded peaceably to all these things. we have not complained at the great god, we murmured not, but peaceably left all, and retired into the back country, in the broad and wild prairies, in the barren and desolate plains, and there commenced anew; we made the desolate places to bud and blossom as the rose; and now the fiend-like race is disposed to give us no rest. their father the devil, is hourly calling upon them to be up and doing, and they, like willing and obedient children, need not the second admonition; but in the name of jesus christ the son of the living god, we will endure it no longer, if the great god will arm us with courage, with strength and with power, to resist them in their persecutions. we will not act on the offensive, but always on the defensive; our rights and our liberties shall not be taken from us, and we peaceably submit to it, as we have done heretofore, but we will avenge ourselves of our enemies, inasmuch as they will not let us alone. [sidenote: site for a city selected.] but to return again to our subject. we found the place for the city, and the brethren were instructed to gather immediately into it, and soon they should be organized according to the laws of god. a more particular history of this city may be expected hereafter, perhaps at its organization and dedication. we found a new route home, saving, i should think, three or four miles. we arrived at far west about the close of day. the high priests met at brother pea's at far west, and received levi richards into their quorum. [sidenote: rumors of mobs gathering.] _sunday, 2_.--the first presidency attended meeting as usual in the morning. i tarried at home in the evening to examine the church records, and spent a part of the time in company with a gentleman from livingston county, who had become considerably excited, on account of a large collection of people, as he said, to take joseph smith, jun., and lyman wight, for going to one adam black's in daviess county; and as the said {69} president smith and colonel wight had resisted the officer who had endeavored to take them, accordingly these men are assembling to take them--as they say. they are collecting from every part of the country, to daviess county. report says that they are collecting from eleven counties, to help take two men who had never resisted the law or officer, nor had they thought of doing so, and this their enemies knew at the same time, or many of them at least knew it. this looks a little too much like mobocracy, it foretells some evil intentions. the whole of upper missouri is in an uproar and confusion. [sidenote: an appeal to gen. atchison.] this evening i sent for general atchison, of liberty, clay county, who is the major general of this division--to come and counsel with us, and to see if we could not put a stop to this collection of people, and to put a stop to hostilities in daviess county. i also sent a letter to judge king containing a petition for him to assist in putting down and scattering the mob collecting in daviess county. _monday, 3_.--nothing of importance occurred today. reports come in concerning the collection of a mob in daviess county, which has been collecting ever since the election in daviess county, on the sixth of august last. i was at home most of the day. this evening general atchison arrived in far west. [sidenote: consultation with general atchison.] _tuesday, 4_.--this day i spent in council with general atchison. he says he will do all in his power to disperse the mob. we employed him and alexander doniphan (his partner) as our counsel in law. they are considered the first lawyers in upper missouri. [sidenote: the prophet and sidney rigdon study law.] president rigdon and myself commenced this day the study of law, under the instruction of generals atchison and doniphan. they think, by diligent application, we can be admitted to the bar in twelve months. [sidenote: the prophet and lyman wight to submit to trial.] the result of our consultation with our lawyers was {70} that myself and colonel wight volunteer to be tried by judge king in daviess county. colonel wight was present, having been previously notified to attend the consultation. accordingly, thursday next, was appointed for the trial, and word to that effect was sent to judge king (who had previously agreed to try the case). all are to meet at brother littlefield's, near the county line in the southern part of daviess county. i was at home in the evening after six o'clock. _wednesday, 5_.--i gave the following affidavit, that the truth might appear before the public in the matter in controversy: _the prophet's affidavit on the adam black incident_. state of missouri, caldwell county. ss. before me, elias higbee, one of the justices of the county court, within and for the county of caldwell aforesaid, personally came joseph smith, jun., who, being duly sworn according to law, deposeth and saith: that on the seventh day of august, one thousand eight hundred and thirty-eight, being informed that an affray had taken place in daviess county, at the election, in the town of gallatin, in which two persons were [reported] killed, and one person badly wounded, and fled to the woods to save his life; all of which were said to be persons belonging to the society of the church of latter-day saints; and further, said informant stated that those persons who committed the outrage would not suffer the bodies of those who had been killed to be taken off the ground and buried. these reports, with others, one of which was that the saints had not the privilege of voting at the polls as other citizens; another was that those opposed to the saints were determined to drive them from daviess county, and also that they were arming and strengthening their forces and preparing for battle; and that the saints were preparing and making ready to stand in self defense--these reports having excited the feelings of the citizens of far west and vicinity, i was invited by dr. avard and some others to go out to daviess county, to the scene of these outrages; they having previously determined to go out and learn the facts concerning said reports. accordingly some of the citizens, myself among the number, went out, two, three, and four, in companies, as they got ready. the {71} reports and excitement continued until several of those small companies through the day were induced to follow the first, who were all eager to learn the facts concerning this matter. we arrived in the evening at the house of lyman wight, about three miles from gallatin, the scene of the reported outrages. here we learned the truth concerning the said affray, which had been considerably exaggerated, yet there had been a serious outrage committed. we there learned that the mob was collected at millport, to a considerable number; that adam black was at their head; and that they were to attack the saints the next day, at the place we then were in, called adam-ondi-ahman. this report we were still inclined to believe might be true, as this adam black, who was said to be their leader, had been, but a few months before, engaged in endeavoring to drive those of the society who had settled in that vicinity, from the county. this had become notorious, from the fact that said black had personally ordered several of said society to leave the county. the next morning we dispatched a committee to said black's, to ascertain the truth of these reports, and to know what his intentions were; and as we understood he was a peace officer, we wished to know what we might expect from him. they reported that mr. black, instead of giving them any assurance of peace, insulted them and gave them no satisfaction. being desirous of knowing the feelings of mr. black for myself, and being in want of good water, and understanding that there was none nearer than mr. black's spring, myself with several others mounted our horses and rode up to mr. black's fence. dr. avard, with one or two others who had ridden ahead, went into mr. black's house; myself and some others went to the spring for water. i was shortly after sent for by mr. black, and invited into the house, being introduced to mr. black by dr. avard. mr. black wished me to be seated. we then commenced a conversation on the subject at the late difficulties, and present excitement. i found mr. black quite hostile in his feelings toward the saints; but he assured us he did not belong to the mob, neither would he take any part with them; but said he was bound by his oath to support the constitution of the united states, and the laws of the state of missouri. deponent then asked him if he would make said statement in writing, so as to refute the statement of those who had affirmed that he (black) was one of the leaders of the mob. mr. black answered in the affirmative. accordingly he did so, which writing is in possession of the deponent. the deponent further saith, that no violence was offered to any individual in his presence, or within his knowledge; and that no insulting language was given by either party, except on the part of mrs. black, who, while mr. black was engaged in making out the above-named writing, (which he made with his own hand), gave to this deponent, and others of his {72} society, highly insulting language and false accusations, which were calculated in their nature to greatly irritate, if possible, the feelings of the bystanders belonging to said society, in language like this--being asked by the deponent if she knew anything in the "mormon" people derogatory to the character of gentlemen, she answered in the negative, but said she did not know but the object of their visit was to steal something from them. after mr. black had executed the writing, deponent asked mr. black if he had any unfriendly feelings towards the deponent, and if he [the deponent] had not treated him genteelly. he answered in the affirmative. deponent then took leave of said black and repaired to the house of lyman wight. the next day he returned to far west, and further this deponent saith not. joseph smith, jun. sworn to and subscribed this fifth day of september, a. d. 1838. elias higbee, j. c. c. c. [sidenote: judge king at far west.] judge king arrived at far west, on his way to daviess to meet the proposed trial. general atchison had gone before judge king arrived, and the judge tarried all night. i was at home after six o'clock in the evening. [sidenote: start for the place of trial.] _thursday, 6_.--at half-past seven this morning, i started on horseback, accompanied by several brethren, among whom were my brother hyrum and judge elias higbee, to attend my trial at brother littlefield's. i thought it not wisdom to make my appearance before the public at the county seat of daviess county, in consequence of the many threats made against me, and the high state of excitement. the trial could not proceed, on account of the absence of the plaintiff, and lack of testimony, and the court adjourned until tomorrow at ten o'clock in the morning, at a mr. raglin's, some six or eight miles further south, and within half a mile of the line of caldwell. raglin is a regular mob character. we all returned to far west, where we arrived before dark. [sidenote: the trial at raglin's.] _friday, 7_.--about sunrise i started with my friends, and arrived at mr. raglin's at the appointed hour. we did not know but there would be a disturbance among the mob characters today; we {73} accordingly had a company of men placed at the county line, so as to be ready at a minute's warning, if there should be any difficulty at the trial. the trial commenced; william p. peniston, who was the prosecutor, had no witnesses but adam black, but he contrived to swear to a great many things that never had an existence, and i presume never entered into the heart of any other man, and in fine, i think he swore by the job, and that he was employed so to do by peniston. the witnesses on the part of the defense were dimick b. huntington, gideon carter, adam lightner, and george w. robinson. [sidenote: the prophet and lyman wight bound over.] the judge bound colonel wight and myself over to court in a five hundred dollar bond. there was no proof against us to criminate us, but it is supposed he did it to pacify, as much as possible, the feelings of the mobbers. the judge stated afterwards, in the presence of george w. robinson, that there was nothing proven against us worthy of bonds, but we submitted without murmuring a word, gave the bonds, with sufficient securities, and all returned home the same evening. [sidenote: a committee of inquiry from chariton county.] i found two persons in daviess county at the trial, who were sent from chariton county as a committee, to inquire into all this matter, as the mobbers had sent to that place for assistance, they said, to take smith and wight; but their real object was to drive the brethren from the county of daviess, as had been done in jackson county. they said the people in chariton county did not see proper to send help without knowing for what purpose they were doing it, and this they said was their errand. they accompanied us to far west, to hold a council with us, in order to learn the facts of this great excitement, which is, as it were, turning the world upside down. we arrived home in the evening. the presidency met in council with the committee from {74} chariton county, together with general atchison, where a relation was given of our affairs in general, the present state of excitement, and the cause of all this confusion. the gentlemen from chariton expressed their fullest satisfaction upon the subject, and considered they had been outrageously imposed upon in this matter. they left this afternoon apparently perfectly satisfied with the interview. [sidenote: rumors of an attack upon "diahman."] news came this evening that the mob were to attack adam-ondi-ahman, and a few of the brethren from far west started to assist the brethren to defend themselves. _sunday, 9_.--this morning a company in addition to that which went last evening went to adam-ondi-ahman to assist the brethren there in their defense against the mob. [sidenote: capture of arms intended for the mob.] captain william allred took a company of ten mounted men and went to intercept a team with guns and ammunition, sent from richmond to the mob in daviess county. they found the wagon broken down, and the boxes of guns drawn into the high grass near by the wagon; there was no one present that could be discovered. in a short time two men on horseback came from towards the camp of the mob, and immediately behind them was a man with a wagon; they all came up and were taken by virtue of a writ on the supposition that they were abetting the mob, by carrying guns and ammunition to them. the men were taken together with the guns to far west; the guns were distributed among the brethren, for their defense, and the prisoners were held in custody. this was a glorious day indeed, the plans of the mob were frustrated in losing their guns, and all their efforts appeared to be blasted. captain allred acted under the civil authorities in caldwell, who issued the writ for securing the arms and arresting the carriers. the prisoners were brought to far west for trial. [sidenote: the mob take prisoners.] the mob continue to take prisoners at their pleasure; some they keep, and some they let go. they try all in {75} their power to make us commit the first act of violence. they frequently send in word that they are torturing the prisoners to death, in the most cruel manner, but we understand all their ways, and their cunning and wisdom are not past finding out. [sidenote: allred's prisoners.] _monday, 10_.--this day the prisoners taken by captain allred on sunday, viz., john b. comer, william l. mchoney, and allen miller, were brought before albert petty, justice of the peace, for examination. the prisoners asked for bail, to allow time to get counsel. the law allowed no bail, but the court adjourned till wednesday to give time to the prisoners to get counsel. after the arrest the facts were communicated to judge king by letter, under date of richmond, september 10th, asking his advice how to dispose of the guns and prisoners. [sidenote: advice from judge king.] judge king advised by letter to turn the prisoners loose, and let them receive kind treatment; that the guns were government property, in the care of captain pollard of his vicinity, but whether they went by his authority or permission he could not say, he was at a loss to give any advice about them; but said that they should not, through any agency of his, be taken from us to be converted and used for illegal purposes. the letter was signed by a. a. king (directed to messrs. smith and rigdon). [sidenote: judge king's apparent double dealing.] under the same date judge king advised general atchison "to send two hundred or more men, and dispel the forces in daviess county and all the assembled armed forces in caldwell, and cause those 'mormons' who refuse to give up, to surrender, and be recognized, for it will not do to compromise the law with them." what compromise need there be, judge king, for no "mormons" had refused to surrender to the requisitions of the law? it is mob violence, alone, that the "mormons" are contending against. {76} [sidenote: petition from ray county.] a petition was this day made out by the citizens of ray county, directed to general atchison, asking him to call out the militia to suppress the insurrection in caldwell and daviess counties, and save the effusion of blood, which must speedily take place unless prevented. signed by jesse coates and twenty-eight others. [sidenote: the trial of allred's prisoners.] _wednesday, 12_.--this day the prisoners, [allred's] john b. comer and his comrades, were put upon trial. it was proven to the court that the guns were taken by one of the prisoners and that he with the others were taking them to daviess county to arm the mob. it was also proved that the mob was collecting for the purpose of driving the saints from their homes. the prisoners were held to bail for their appearance at the circuit court, comer as principal, the others were merely in his service. [sidenote: the citizens of daviess county to the governor.] this day also a communication was sent to governor boggs, dated daviess county, containing all the falsehoods and lies that the evil genius of mobocrats, villains, and murderers could invent, charging the "mormons" with every crime they themselves had been guilty of, and calling the "mormons" impostors, rebels, canadian refugees, emissaries of the prince of darkness, and signed, "the citizens of daviess and livingston counties." [sidenote: atchison orders out the militia.] under this date, general atchison informed the governor, by letter from headquarters at richmond, that on the solicitation of the citizens and the advice of the judge of the circuit, he had ordered out four companies of fifty men each from the militia of clay county, and a like number from ray; also four hundred men to hold themselves in readiness if required, all mounted riflemen, except one company of infantry. the troops were to proceed immediately to the scene of excitement and insurrection. {77} chapter viii. mob movements in caldwell, daviess and carroll counties--arrival of kirtland camp at far west. [sidenote: trouble at de witt begins.] about this time [september 12th] sixty or more mobbers entered de witt [1] and warned the brethren to leave that place. _friday, 14_.--i was at home after three o'clock in the evening. [sidenote: dryden's report to the governor.] william dryden, justice of the peace in daviess county, stated to the governor, in a long communication, that he had issued a writ against alanson ripley, george a. smith, and others, for assaulting and threatening adam black, on the eighth of august last; and that the officer, with a guard of ten men, in attempting to serve the writ, was forcibly driven from the town where the offenders were supposed to be, and that the "mormons" were so well armed and so numerous in caldwell and daviess, that the judicial power of those counties was wholly unable to execute a writ against a "mormon," and that the "mormons" held the "institutions of the country in utter contempt," with many more such falsehoods of the blackest kind. upon this representation governor boggs issued an order to general david r. atchison, of the third division of missouri militia, through the adjutant general, b. m. lisle, to raise a sufficient force of troops under his command, and aid the civil officers in daviess county, to execute all writs and other processes, in their charge, and especially assist the officer {78} charged with the execution of a writ issued by william dryden, justice of the peace, on the twenty-ninth of august last, for the arrest of alanson ripley, george a. smith and others, and bring the offenders to justice. the following letter gives a tolerable fair view of the movements of the militia for a few days past: _doniphan's report to atchison_. headquarters, first brigade, 3rd division missouri militia, camp at grand river, september 15, 1838. _major general david r. atchison, commanding 3rd division missouri militia_: sir:--in pursuance of your orders, dated 11th instant, i issued orders to colonel william a. dunn, commanding the 28th regiment, to raise four companies of mounted riflemen, consisting of fifty men each; also to colonel john boulware, commanding 70th regiment, to raise two companies of mounted riflemen, consisting each of like number to start forthwith for service in the counties of caldwell and daviess. on the same day, colonel dunn obtained the four companies of volunteers required from the 28th regiment, and on the morning of the 12th i took the command in person, and marched to the line of caldwell, at which point, i ordered the colonels to march the regiments to the timber of crooked river. i then started for far west, the county seat of caldwell, accompanied by my aid alone. on arriving at that place, i found comer, miller, and mchoney, the prisoners mentioned in your order. i demanded of the guard, who had them in confinement, to deliver them over to me, which was promptly done. i also found that the guns that had been captured by the sheriff and citizens of caldwell, had been distributed and placed in the hands of the soldiery, and scattered over the country; i ordered them to be immediately collected and delivered up to me. i then sent an express to colonel dunn to march the regiment by daylight, for that place, where he arrived about seven a. m., making forty miles since ten o'clock, a. m., on the previous day. when my command arrived, the guns were delivered up, amounting to forty-two stand, three stand could not be produced, as they had probably gone to daviess county. i sent these guns under a guard to your command in ray county, together with the prisoner comer, the other two being citizens of daviess i retained, and brought with me to this county, and released them on parol of honor, as i conceived their detention illegal. {79} at eight o'clock a. m., we took up the line of march, and proceeded through millport in daviess county, thirty-seven miles from our former encampment, and arrived at the camp of the citizens of daviess and other adjoining counties, which amounted to between two and three hundred, as their commander, dr. austin, of carroll county, informed me. your order requiring them to disperse, which had been forwarded in advance of my command, by your aid, james m. hughes, was read to them, and they were required to disperse. they professed that their object for arming and collecting was solely for defense, but they were marching and counter marching guards out; and myself and others who approached the camp were taken to task and required to wait the approach of the sergeant of the guard. i had an interview with dr. austin, and his professions were all pacific. but they still continue in arms, marching and counter marching. i then proceeded with your aid, j. m. hughes, and my aid, benjamin holliday, to the mormon encampment commanded by colonel lyman wight. we held a conference with him, and he professed entire willingness to disband and surrender up to me every one of the mormons accused of crime, and required in return that the hostile forces, collected by the other citizens of the county, should also disband. at the camp commanded by dr. austin, i demanded the prisoner, demanded in your order, who had been released on the evening after my arrival in their vicinity. i took up my line of march, and encamped in the direct road between the two hostile encampments, where i have remained since, within about two and a half miles of wight's encampment, and sometimes the other camp is nearer, and sometimes further from me. i intend to occupy this position until your arrival, as i deem it best to preserve peace, and prevent an engagement between the parties, and if kept so for a few days, they will doubtless disband without coercion. i have the honor to be, yours with respect, a. w. doniphan, brig-general 1st brigade, 3rd division missouri militia. [sidenote: the prophet's comment.] by this it is clearly seen that the officers and troops acting under the governor's orders had very little regard for the laws of the land, otherwise comer, miller, and mchoney would not have been discharged by them. i was at and about home this day, attending to my business as usual. _sunday, 16_.--held meeting in the afternoon, had {80} preaching and breaking of bread. i was at home all day with my family. _monday, 17_.--i was counseling with the brethren at home and about the city. _atchison's report to the governor_. headquarters 3rd division, missouri militia, grand river, sep. 17, 1838, _to his excellency the commander-in-chief_: sir:--i arrived at the county seat of this county, daviess, on the evening of the 15th instant, with the troops raised from the militia of ray county, when i was joined by the troops from clay county under the command of general doniphan. in the same neighborhood i found from two to three hundred men in arms, principally from the counties of livingston, carroll and saline. these men were embodied under the pretext of defending the citizens of daviess county, against the mormons, and were operating under the orders of a dr. austin from carroll county. the citizens of daviess, or a large portion of them, residing on each side of grand river, had left their farms, and removed their families either to the adjoining counties, or collected them together at a place called the camp ground. the whole county on the east side of grand river appears to be deserted, with the exception of a few who are not so timid as their neighbors. the mormons of daviess county have also left their farms, and have encamped for safety at a place immediately on the east bank of grand river, called adam-ondi-ahman. the numbers are supposed to be about two hundred and fifty men, citizens of daviess county, and from fifty to one hundred men, citizens of caldwell county; both parties have been scouting through the country, and occasionally taking prisoners, and threatening and insulting each other, but as yet no blood has been shed. i have ordered all armed men from adjoining counties to repair to their homes; and livingston county men, and others, to the amount of one hundred men, have returned, and there remain now about one hundred and fifty, who will, i am in hopes, return in a few days. i have been informed by the mormons, that all of those who have been charged with a violation of the laws will be in today for trial; when that is done, the troops under my command will be no longer required in this county, if the citizens of other counties will return to their respective homes. i have proposed to leave two companies of fifty men each, in this county, and discharge the remainder of the troops; said two companies will remain for the preservation of order, until peace and confidence {81} are restored. i also enclose to your excellency the report of general doniphan, and refer you for particulars to major rogers. i have the honor to be your obedient servant, d. r. atchison, major general 3rd division missouri militia. _tuesday, 18_.--i have been at home all day, considerably unwell, but am somewhat better this evening. [sidenote: marching orders to the militia.] this day the governor ordered captain childs to have the boonville guards mounted, with ten days' provisions, and in readiness to march on his arrival at the end of the week. the governor also ordered general s. d. lucas, of the fourth division to march immediately with four hundred mounted men to the scene of difficulty, and co-operate with general atchison. similar orders were issued to major generals lewis bolton, john b. clark, and thomas d. grant. _wednesday, 19_.--i was at and about home. _thursday, 20_.--i was at home until about ten o'clock, when i rode out on horseback. i returned a little before sunset, and was at home through the evening. [sidenote: movements of the militia.] the following extracts from general atchison's letter of this date, to the governor, from liberty, will give a pretty correct view of the movements of the militia: [sidenote: excerpts of atchison's letter to the governor.] sir:--the troops ordered out for the purpose of putting down the insurrection supposed to exist in the counties of daviess and caldwell, were discharged on the 20th instant, with the exception of two companies of the ray militia, now stationed in the county of daviess, under the command of brigadier general parks. it was deemed necessary in the state of excitement in that county that those companies should remain there for a short period longer, say some twenty days, until confidence and tranquility should be restored. all the offenders against the law in that county, against whom process was taken out, were arrested and brought before a court of inquiry, and recognized to appear at the circuit court. mr. thomas c. birch attended to the prosecution on the part of the state. the citizens of other counties who came in armed, to the assistance of the citizens of daviess county, have {82} dispersed and returned to their respective homes, and the mormons have also returned to their respective homes, so that i consider the insurrection, for the present at least, to be at an end. from the best information i can get, there are about two hundred and fifty mormon families in daviess county, nearly one half of the population, and the whole of the mormon forces in daviess, caldwell, and the adjoining counties, is estimated at from thirteen to fifteen hundred men, capable of bearing arms. the mormons of daviess county, as i stated in a former report, were encamped in a town called adam-ondi-ahman, and are headed by lyman wight, a bold, brave, skillful, and i may add, a desperate man; they appeared to be acting on the defensive, and i must further add, gave up the offenders with a good deal of promptness. the arms taken by the mormons, and prisoners were also given up upon demand, with seeming cheerfulness. the mob this day again threatened de witt. _friday, 21_.--i was about home. _saturday, 22_.--i went out early in the morning, returned to breakfast at half past seven, and took an airing on horseback at nine in the morning. _petition of the saints of de witt to governor boggs_. de witt, carroll county, state of missouri, september 22, 1838. _to his excellency lilburn w. boggs, governor of the state of missouri_: your petitioners, citizens of the county of carroll, do hereby petition your excellency, praying for relief: that whereas, your petitioners have on the 20th instant, been sorely aggrieved, by being beset by a lawless mob, certain inhabitants of this and other counties, to the injury of the good citizens of this and the adjacent places; that on the aforesaid day, there came from one hundred to one hundred and fifty armed men, and threatened with force and violence, to drive certain peaceable citizens from their homes, in defiance of all law, and threatened then to drive said citizens out of the county, but, on deliberation, concluded to give them, said citizens, till the first of october next, to leave said county; and threatened, if not gone by that time, to exterminate them, without regard to age or sex, and destroy their chattels, by throwing them into the river. we therefore pray you to take such steps as shall put a stop to all lawless proceeding; and we, your petitioners, will ever pray, &c. benj. kendrick. dudley thomas, john tillford, h. g. sherwood, {83} william p. lundow, jno. kendrick, thos. dehart, francis brown, albert loree, samuel lake, asa manchester, wm. winston, john clark, tho. hollingshead, asa w. barnes, elijah t. rogers, john dougherty, moses harris, perry thayer, b. b. bartley, jonathan harris, wm. j. hatfield, oliver olney, john thorp, h. t. chipman, david dixon, benj. hensley, john murdock, g. m. hinkle, james valance, jabez lake, h. m. wallace, d. thomas, (non-mormon), nathan harrison, elizabeth smith, henry root, a. l. caldwell, rufus allen, ezekiel barnes, d. h. barnes, wm. s. smith, james hampton, robert hampton, jonathan hampton, george peacock, daniel clark, john proctor, james mcguin, smith humphrey, franklin n. thayer. _sunday, 23_.--i attended meeting both forenoon and afternoon, and was at home in the evening. _monday, 24_.--i was at home until half-past eight a. m., when i rode out on horseback, and returned about five in the evening. the governor, having heard that peace had been restored in daviess and caldwell counties, ordered generals clark, crowther, lewis, and bolton to discharge their troops. the order was dated at jonesborough. [sidenote: general parks' report to governor boggs.] _tuesday, 25_.--general parks wrote the governor from mill port, that he had been in the upper part of daviess county to assist the constable in bringing offenders to justice, and that the major-general, with the troops from ray and clay counties on the 18th instant, (except two companies from ray {84} under his command) were disbanded. in this letter general parks said: whatever may have been the disposition of the people called mormons, before our arrival here, since we have made our appearance they have shown no disposition to resist the laws, or of hostile intentions. there has been so much prejudice and exaggeration concerned in this matter, that i found things entirely different from what i was prepared to expect. when we arrived here, we found a large body of men from the counties adjoining, armed and in the field, for the purpose, as i learned, of assisting the people of this county against the mormons, without being called out by the proper authorities. p. s.--since writing the above, i received information that if the committee do not agree, [2] the determination of the daviess county men is to drive the mormons with powder and lead. the same day, general parks wrote general atchison as follows: i am happy to be able to state to you, that the deep excitement existing between the parties, has in a great degree ceased; and so far i have had no occasion to resort to force, in assisting the constables. on tomorrow, a committee from daviess county meets a committee of the mormons at adam-ondi-ahman, to propose to them to buy or sell, and i expect to be there. _wednesday, 26_.--fifteen or twenty of the mormons were cited to trial at gallatin where lyman wight has pledged himself to me that they will attend. i was at home until ten or eleven o'clock in the morning, when i rode out, and returned home and spent the evening. [sidenote: agreement to buy out the mob.] the mob committee met a committee of the brethren, and the brethren entered into an agreement to purchase all the lands and possessions of those who desired to sell and leave daviess county. the high council of adam-ondi-ahman was immediately called and elders don c. smith, george a. smith, lorenzo d. barnes and harrison sagers were appointed to go immediately to the churches in the south and east and raise men and means to fulfill the contract. the {85} committee arrived at far west late in the evening, and called upon me and gave me the foregoing information. i approved of the action of the brethren. _thursday, 27_.--i was home and about the city. _extract of a letter from general atchison to governor boggs, dated_- liberty, september 27th, 1838. the force under general parks is deemed sufficient to execute the laws and keep the peace in daviess county. things are not so bad in that county as represented by rumor, and, in fact, from affidavits i have no doubt your excellency has been deceived by the exaggerated statements of designing or half crazy men. i have found there is no cause of alarm on account of the mormons; they are not to be feared; they are very much alarmed. _friday, 28_.--i was about home until near sundown, when i rode out. elder john e. page arrived at de witt with his canada company sometime this week. _saturday, 29_.--i rode out on horseback, returning about three in the afternoon and spent the evening at home. _sunday, 30_.--i left home about ten o'clock in the morning. [sidenote: mob activities shifted to de witt.] _monday, october 1_.--i returned home about five o'clock where i tarried the remainder of the evening. the mob having left daviess county (after they were organized into a militia by atchison, doniphan and parks and disbanded) went to carroll county and gathered at de witt, threatening vengeance to the saints without regard to age, sex or condition; but daviess county was for a season freed from those peace disturbers. _tuesday, 2_.--the mob pressed harder upon de witt and fired upon the saints. [sidenote: arrival of kirtland camp at far west.] the kirtland camp arrived in far west from kirtland. i went in company with sidney rigdon, hyrum smith, isaac morley and george w. robinson, and met them some miles out, and escorted them into the city, where they encamped on the {86} public square directly south, and close by the excavation for the lord's house. here friends greeted friends in the name of the lord. isaac morley, patriarch at far west, furnished a beef for the camp. president rigdon provided a supper for the sick, and the brethren provided for them like men of god, for they were hungry, having eaten but little for several days, and having traveled eleven miles this day; eight hundred and sixty miles from kirtland, the way the camp traveled. footnotes 1. de witt is located in the southeast corner of carroll county, about fifty miles southeast of far west, and near the point where grand river empties into the missouri. during the summer of 1838 a number of the saints settled there, some of whom, when the above warning was given, were still encamped in their wagons and tents. 2. this has reference to the committee appointed by the respective parties to negotiate terms for buying or selling on the part either of the mob or the saints. {87} chapter ix. the organization and journey of kirtland camp. [1] [sidenote: the meeting of the seventies.] at a meeting of the seventies in the house of the lord in kirtland, on the sixth day of march, 1838, the moving of the saints from kirtland to the land of missouri, in accordance with the commandments and revelations of god, was spoken of and also the practicability of the quorum of the seventies locating in as compact a body as possible in some stake of zion in the west, where they could meet together when they were not laboring in the vineyard of the lord; and also could receive counsel from the twelve and the first presidency in matters pertaining to their mission to the nations with greater facilities than they would if scattered here and there over all the face of the land. the subject was discussed at some length, and a resolution was passed requesting the councilors to consult together and make a report on the subject at the next meeting of the quorum. the meeting was then adjourned to saturday, the 10th instant, at one o'clock p. m. [sidenote: the report of the presidents.] at that time the quorum met again and the presidents reported that they had consulted together on the subject referred to them at the last meeting, and that they were of the opinion that the subject should be laid before the first presidency of the church for their counsel and advice; and also if it would be thought expedient to appoint the place for their location in far west or some other place where it should seem good unto them. [sidenote: to move in a body not thought practicable.] the measures proposed by the councilors were unanimously approved of by the members of the quorum {88} present. the presidents further stated that they had taken into consideration the extreme poverty of the seventies in kirtland and vicinity, and that it seemed to them almost an impossible thing for the quorum [as such] to move from this place under existing circumstances; that the measures entered into by the high council and high priests for removing the saints had failed and they had given up making any further attempts after their scheme of going by water had fallen through, and that they had further advised every individual of the church wishing to go up unto zion to look out for himself individually and make the best of it he could. [sidenote: the subject discussed.] much was said on the subject; and while the subject of going up in a body--which seemed to be the prevailing desire of the members present--was under discussion, the spirit of the lord came down, in mighty power, and some of the elders began to prophesy that if the quorum would go up in a body together, and go according to the commandments and revelations of god, pitching their tents by the way, that they should not want for anything on the journey that would be necessary for them to have; and further that there should be nothing wanting towards removing the whole quorum of seventies that would go in a body, but that there should be a sufficiency of all things for carrying such an expedition into effect. [sidenote: foster's vision.] president james foster arose in turn to make some remarks on the the subject, and in the course of his address he declared that he saw a vision in which was shown unto him a company (he should think of about five hundred) starting from kirtland and going up to zion. that he saw them moving in order, encamping in order by the way, and that he knew thereby that it was the will of god that the quorum should go up in that manner. [sidenote: "god wills it."] the spirit bore record of the truth of his assertions for {89} it rested down on the assembly in power, insomuch that all present were satisfied that it was the will of god that the quorum should go up in a company together to the land of zion, and that they should proceed immediately to make preparations for the journey. the councilors were requested to devise the best course to be pursued to carry the plan into effect, and the meeting adjourned to tuesday, 13th, at one p. m. [sidenote: meeting of the 13th of march.] in the forenoon of that day the council of the seventies met and invited president hyrum smith, and sent for president william marks, but he was not at home, and consequently did not attend. benjamin s. wilber, in absence of the clerk, was invited to act as clerk _pro tem_. after the meeting was opened by president hyrum smith by prayer, they proceeded to draw up under the supervision of president smith the outlines of the following constitution for the organization and government of the camp, which was adopted at the meeting in the afternoon. [2] [sidenote: presidents _pro tem._ appointed.] at the time appointed in the afternoon the quorum met according to adjournment. several of the high council and high priests attended the meeting. the spirit of god was manifested as before. the subject was discussed and the constitution presented, which was approved by the quorum and by the visiting elders who testified that the movement was of god and recommended it to the brethren of the church; and said that they should lay the subject immediately before their own quorums. on motion it was resolved that two of the quorum should be appointed to act as members of the council, _pro tem_, in the place of daniel s. miles and levi hancock--who were then in the west--till the camp should arrive at far west. this to be in accordance with the first article of the constitution, which recognized the whole seven [first seven presidents of the seventy] as councilors of the camp. {90} [sidenote: power of nominating officers vested in first council.] on motion it was resolved that the president of seventies should have the right of nominating the two assistant councilors and all other officers of the camp required by the constitution, or on the journey, up to the land of zion. in accordance with the above resolution elias smith, clerk of the council, and benjamin s. wilber, were nominated and received the unanimous vote of the quorum as councilors of the camp. the constitution was read and explained to the meeting item by item, that there might be no misunderstanding concerning any part of it or of the motives and designs of the seventies in the movement then in agitation; and those who subscribed to the constitution were exhorted to make all preparations in their power to carry into effect the object of the camp, and the meeting was adjourned to saturday, 17th, at one p. m. _the constitution_. the council of the seventies met this day in the attic story of the lord's house and took into consideration the propriety and necessity of the body of the seventies going up to the land of zion in a company together the present season, and adopted the following rules and laws, for the organization and government of the camp: first--that the presidents of the seventies, seven in number, shall be the councilors [i. e. leaders] of the camp; and that there shall be one man appointed as treasurer, who shall by the advice of the councilors manage the financial concerns during the journey, and keep a just and accurate account of all monies received and expended for the use of the camp. second--that there shall be one man appointed to preside over each tent, to take charge of it; and that from the time of their appointment the tent-men shall make all necessary arrangements for the providing of teams and tents for the journey; and they shall receive counsel and advice from the councilors; and furthermore, shall see that cleanliness and decency are observed in all cases, the commandments kept, and the word of wisdom heeded, that is, no tobacco, tea, coffee, snuff or ardent spirits of any kind are to be taken internally. third--that every man shall be the head of his own family, and shall see that they are brought into subjection according to the order of the camp. {91} fourth--that all those who shall subscribe to the resolutions, rules and regulations, shall make every exertion, and use all lawful means to provide for themselves and their families, and for the use and benefit of the camp to which they belong; and also to hand over to the seven councilors all monies appropriated for that purpose on or before the day the camp shall start. fifth--that the money shall be retained in the hands of the councilors, being divided proportionately among them for safety and to be paid over to the treasurer as circumstances may require. sixth--that any faithful brethren wishing to journey with us can do so by subscribing to, and observing these rules and regulations. seventh--that every individual shall at the end of the journey--when a settlement is to be made, or as soon thereafter as their circumstances will admit--pay their proportional part of the expenses of the journey. by expenses it is understood all that is necessarily paid out for the use of a team, wagon or cow, if they safely arrive at the place where the camp shall finally break up. eighth--that these rules and laws shall be strictly observed, and every person who shall behave disorderly and not conform to them shall be disfellowshiped by the camp and left by the wayside. ninth--that this shall be the law of the camp in journeying from this place up to the land of zion, and that it may be added unto or amended as circumstances may require by the voice of those who shall subscribe unto it. [the names of the persons and number in their respective families, who subscribed to the foregoing constitution]. name.......................no. in family james foster...............6 josiah butterfield.........4 zerah pulsipher............7 joseph young...............5 henry harriman.............2 elias smith................3 w. s. wilbur...............2 joshua s. holman...........8 j. d. parker...............3 duncan mcarthur............9 stephen starks.............6 anson call.................3 amos b. fuller.............3 jeremiah willey............4 eleazer king, jun..........3 thomas g. fisher...........4 alfred brown...............2 stephen headlock...........2 john r. folger.............4 nathan k. knight...........9 joel judd..................3 thomas nickerson...........4 brother nickerson's family.5 david d. demming...........2 nancy richerson............3 joseph mccaseland..........4 hiram h. byington..........4 david gray.................8 {92} hiram dayton..........12 turman o. angell...........4 dominicus carter...........6 jonathan h. holmer.........3 j. b. noble................7 levi b. wilder.............6 james s. holmon............7 amos nickerson.............6 lewis eager................3 stephen shumway............3 enoch s. sanborn...........5 jonathan crosby............2 jonathan hampton...........4 otis shumway...............7 frederick m. vanleuven.....6 benjamin butterfield.......7 eleazer king...............7 john tanner................10 alason pettingill..........5 william perry..............4 warren smith...............7 samuel barnet..............5 william carpenter..........5 john greabble..............8 arnold healey..............3 justin blood...............5 reuben daniels.............7 jonas putnam...............6 daniel pulsipher...........4 charles thompson...........2 nathan b. baldwin..........2 michael griffith...........6 henry stevens..............3 levi osgood................5 cyrus b. fisher............6 elijah merriam.............2 samuel hale................3 martin hanchet.............5 orin cheney................9 george stringham...........6 mary parker................4 julia johnson..............8 alexander wright...........1 adonijah cooley............5 elijah cheney..............2 jesse baker................2 elias pulsipher............8 jason brunett..............7 e. b. gayland..............6 samuel fowler..............8 david k. dustin............2 charles bird...............7 thomas butterfield.........3 william field..............5 william shuman.............7 cornelius vanleuven........3 benjamin k. hull...........6 oliver olney...............9 william bosley.............2 joseph pine................6 noah packard...............9 john m. king...............4 jonathan dunham............4 joel h. johnson............6 austin w. cowles...........9 jonathan h. hale...........5 george w. brooks...........4 abraham wood...............4 shearman a. gilbert........3 william b. pratt...........4 samuel parker..............4 daniel bowen...............7 richard brasier............4 john pulsipher.............2 alba whittle...............6 joel drury.................5 jonathan fisher............5 benjamin baker.............6 amasa cheney...............6 josiah miller.............10 amos baldwin..............12 john sweat................10 daniel allen, jun..........4 stephen richardson.........8 martin h. peck.............6 {93} zemira draper.........6 isaac rogers...............4 abram boynton..............7 michael mcdonald...........5 james brown................7 alexander campbell joseph c. clark............6 jared porter...............3 william earl..............11 daniel bliss...............2 isaac w. pierce............5 jabez lake.................5 samuel mulliner............5 aaron m. york..............4 james strop................6 reuben hedlock.............8 andrew lamereaux...........7 william wilson.............3 john carter................2 samuel parker..............4 isaac dewitt...............8 hiram griffiths............3 john hamond................6 arnold stevens.............6 gardner snow...............3 george snow................2 thomas draper abram bond.................3 john lameraux..............6 jesse p. harmon............6 john vanleuven, jun........9 aaron cheney...............6 nathan cheney..............4 edwin p. merriam...........3 henry munroe...............3 ira p. thornton............7 oliver rowe................6 stephen rowe...............6 john thorp.................7 daniel l. nuptire..........3 william gribble............3 charles n. baldwin.........2 william draper, sen........2 laban morris...............2 lucius n. scovil...........4 aaron johnson..............4 joseph coon................4 nathan staker..............6 asa wright................10 zephaniah w. brewster......9 munro crosier..............2 asaph blanchard............1 ethan a. moore.............8 william carey james lethead john rulison...............8 [sidenote: the movement commended.] _march 17_.--met again agreeable to adjournment in the attic story of the lord's house, at 1 p. m. a general attendance of those belonging to the camp and many others belonging to the different quorums of the church came in. the room was full to overflowing. elder josiah butterfield, presided. after opening by prayer the object of the meeting was stated by the chairman, viz., the removing of the saints to zion. elder james foster next laid before the meeting the movements of the seventies in relation to that desired object and was followed by elders joseph young, henry harriman, zera pulsipher, and by others of the different quorums, who highly {94} approved of the proceedings of the quorum of seventies in relation to the order of removing and of the organization of the camp. the constitution was read by the clerk, which was spoken of in terms of commendation by all who spoke. much of the spirit of god was manifested on this occasion and the hearts of all made glad in anticipation of their deliverance from kirtland. [sidenote: hyrum smith on previous movements.] president hyrum smith came in and addressed the meeting at some length on the movements of the saints in kirtland in relation to their emigration to the land of zion since the commandment had gone forth for the honest in heart to rise up and go up unto that land. he stated that what he had said and done in reference to chartering a steamboat, for the purpose of removing the church as a body, he had done according to his own judgment without reference to the testimony of the spirit of god; that he had recommended that course and had advised the high council and high priests to adopt that measure, acting solely by his own wisdom, for it had seemed to him that the whole body of the church in kirtland could be removed with less expense in the way he had proposed than in any other. he said further that the saints had to act often times upon their own responsibility without any reference to the testimony of the spirit of god in relation to temporal affairs, that he has so acted in this matter and has never had any testimony from god that the plan of going by water was approved of by him, and that the failure of the scheme was evidence in his mind that god did not approve of it. [sidenote: hyrum smith commends the seventies.] he then declared that he knew by the spirit of god that the movements that were making by the quorum of the seventies for their removal and the plan of their journeying was according to the will of the lord. he advised all who were calculating to go up to zion at present, whose circumstances would admit, to join with the seventies in their plan and go {95} up with them; and if he were so situated that he could join the camp himself and go with them, he would do so, and strictly comply with the rules which had been adopted for the regulation of the camp on the journey. it would be his delight to go as an individual without having any concern whatever in the management of affairs, either directly or indirectly, during the journey. [sidenote: advantage of a large company.] in answer to an inquiry that was made about the difficulties that might attend the movements of so large a body, he observed that no fears need be entertained by any on that score, for there would no difficulty attend the camp, if there should be 5,000 persons in it. the more the better; and the advantages of their going altogether would be greater than they could possibly be if they should go in small companies, as provisions and other necessities could be purchased in large quantities much cheaper than they could by small squads who would be under the necessity of buying at great disadvantage. [sidenote: caution as to the word of wisdom.] after advising the camp not to be too particular in regard to the word of wisdom and advised them to have the assistance of the high council in carrying the plan into execution, and giving other advice about organizing the camp, president hyrum smith retired. the constitution being read again, about forty who did not belong to the quorum of seventies came forward and subscribed their names to it, making in all about eighty. the meeting was then adjourned to tuesday, march 20th, at 1 p. m. [sidenote: practical steps.] _march 20_.--in the afternoon the seven councilors met to consult on the best measures to be pursued for procuring teams and tents and other things necessary for the journey. after considering the subject carefully it was thought that two good teams and one tent, if no more could be obtained, would suffice {96} for eighteen persons; and that it would be advisable to appoint the overseers of tents at the meeting to be held in the afternoon, whose duty according to the constitution would be to form their companies of eighteen, or as near that number as circumstances will admit of, and proceed immediately to procure teams and a tent for the same, and to make all necessary arrangements for the journey. [sidenote: views of oliver granger _et al_.] elders oliver granger, mayhew hillman and harvey redfield and some others attended who were requested to express their views of the expedition, as a rumor had gone forth that they considered it an impracticable undertaking and one that would never be accomplished. elder granger said that he considered it would be the greatest thing ever accomplished since the organization of the church or even since the exodus of israel from egypt if the saints in kirtland, considering their poverty, should succeed in going from that place in a body, and that it would require great wisdom and prudence and the most determined perseverance to effect such a measure, though he considered it possible to do it and believed god would bless them in so doing. elder redfield spoke at some length and said that in consequence of the rumors which were afloat he had thought the seventies were taking unwarrantable ground, and had expressed his views freely on the subject, and rather justified himself on that score, though he condemned the principle of believing reports which were put in circulation without first considering their foundation and the source from which they came. he said he was convinced that the things he had heard were untrue concerning some movements which he had heard the seventies were making, and the declarations and denunciations they gave some of the other quorums, which had come to his ears, were likewise without foundation. he said he was heart and hand with the council of the seventies in their endeavors to remove the saints in kirtland to the land of zion, and the spirit testified to him that the {97} movements were in righteousness and according to the will of god. elder hillman spoke in confirmation of what his brethren had said, approved of the movement and said that the high priests and high council had at a meeting held a day or two previous passed a resolution to uphold and support the seventies in their undertaking. a selection of names for overseers of tents was made and the meeting adjourned. [sidenote: admonitions.] at one p. m. the members of the camp and others who attended met in the upper court of the lord's house. elder henry harriman presided, and opened by prayer. he also addressed the meeting, followed by elder foster, both setting forth the greatness of the undertaking in hand, of the necessity of every individual bestirring himself and making every exertion to prepare for the journey. the names of those who had signed the constitution were read over, that if there were any objection against their going in the camp in consequence of any difficulty that might exist or of disobedience to the commandments of the lord it might be made manifest by those who might know of the existence of any such thing. the names of those selected for overseers of tents were read over one by one and were voted in by the voice of the camp, and jonathan h. hale was appointed treasurer, and the meeting was then adjourned. [sidenote: sundry meetings and the object of them.] after the 20th of march the council met often to counsel on the things which from time to time pressed themselves upon their attention relative to the preparation necessary for the journey, things both spiritual and temporal; and to ask counsel and give their advice that they might decide in righteousness all things pertaining to their calling and the affairs of the camp, and to implore their heavenly father to provide means to soften the hearts of the enemies of the saints, in kirtland, and in the region round about: {98} that his people might be delivered from their power, as they have fallen into the hands of their enemies like israel of old, in consequence of disobedience and their slowness of heart to obey the commandments of the lord which he had given unto them; and that he would have mercy upon them and deliver them from bondage in this land, that they might go up to the land of zion according to the commandments and revelations of the lord by his servant joseph smith, jun., and according to the pattern given unto them. in these meetings for counsel and prayer god truly verified his promises; for when his servants asked they received, and his spirit was poured out upon them abundantly, from time to time manifesting the will of the lord concerning the movements necessary to be made in order to carry the arduous undertaking into effect, in removing the quorum of seventies, and those that joined with them, from kirtland to the land of zion. [sidenote: difficulties encountered.] the extreme poverty of the majority of those belonging to the camp and the depression of their spirits in consequence thereof and the downfall of kirtland; the opposition of those who had dissented from the church and of those who from the beginning had opposed the commandments of god which he had established in the last days among the children of men, and last of all, though not least, the opposition of many who called themselves saints, were obstacles which presented themselves in formidable aspect against the exertions of the council to bring about the order of things to be entered into in order to accomplish the work, and to unite the feelings of the brethren and to restore their confidence in each other, which had in a great measure been lost during the past year, or since the failure of their imaginary means of speculation, of grandeur and wealth. [sidenote: assembling of the camp.] _thursday, july 5_.--the camp commenced organizing on a piece of land in the rear of the house formerly occupied by mayhew hillman, about one hundred rods south of the {99} house of the lord, in kirtland. the morning was beautiful. at an early hour the heavens were overspread with a cloud which continued to hide the scorching rays of the sun till towards evening, when it moved away. the horizon at every point that was unobstructed by intervening objects was clear, and everything seemed to indicate that the god of heaven has his all-searching eye upon the camp of the saints, and had prepared the day for the express purpose of organizing the camp, that the saints might start on their journey in the order which had been shown in the beginning. about twenty tents were pitched in the course of the day and several other companies came on late who had not time to pitch their tents. many spectators from the towns round about came to behold the scene, and, with few exceptions, they behaved with the greatest decorum. the day was solemn to all concerned and the greatest solemnity was visible on the countenances of the saints who expected to tarry for a season in kirtland, and also on the countenances of many of the unbelievers in the everlasting gospel of jesus christ and of the great work of the gathering of the saints of the most high in these last days of wickedness before god's judgments shall have been poured out without measure upon the wicked, to sweep them off from the face of the earth. [sidenote: solemn reflections.] between four and five hundred of the camp tented on the ground during the night. the spectators retired at a late hour and left the camp in quietude. the night was clear and the encampment and all around was solemn as eternity; which scene, together with the remembrance of those other scenes through which the saints in kirtland had passed during the last two years all presented themselves to the thinking mind; and, together with the greatness of the undertaking, the length of the journey, and many other things combined, could not fail to awaken sensations that could be better felt than described. [sidenote: the start.] _friday, july 6_.--at an early hour in the morning the {100} people began to assemble to witness the exodus of the camp, and several hundred persons had gathered together before all things could be arranged in order to move off from the ground without confusion, all of which consumed most of the forenoon. at twelve o'clock, noon, the camp began to move, and at half-past twelve the whole company had left the ground in order, and took up their line of march towards chester, south from kirtland, where they encamped at six o'clock p. m., a distance of seven miles from kirtland. [sidenote: number in the camp.] after the tents were pitched and all things arranged an enumeration of the camp was taken, when it was ascertained that there were in the camp 529 souls present--a few necessarily absent--of which 256 were males, and 273 females. there were 105 families, all on the ground excepting five, which had not time to get ready in season to start with the camp, two of which came up in the evening; of the others elder martin h. peck joined at petersburgh; the other two, elders s. shumway and brother charles wood, joined the camp at the same place a few hours after. president william marks and some other brethren from kirtland accompanied the camp to chester, and on parting with the councilors blessed them, in the name of the lord, and left his blessing with them, and with the camp, covenanting to uphold them by the prayer of faith and required the same of the councilors and of the brethren of the camp. [sidenote: sorrow at parting.] the feelings of the brethren on leaving kirtland and parting with those who were left behind were somewhat peculiar, notwithstanding the scenes they had passed through in kirtland; but the consciousness of doing the will of their heavenly father, and obeying his commandments in journeying to zion, over balanced every other consideration that could possibly be presented to their minds, and buoyed up their spirits, and helped them to overcome the weaknesses and infirmities {101} of human nature which men are subject to here on the earth. [sidenote: first experiences.] _saturday, july 7_.--started from chester about half-past six in the morning, and camped in aurora, portage county--thirteen miles from chester--at four p. m., on the farm of mr. lacey. the road between chester and aurora, through russell and bainbridge, in geauga county, was bad and somewhat hilly. the weather being extremely warm and the camp not being sufficiently accustomed to moving and acting in concert, all contributed to make some confusion in the camp during the latter part of the day. one wagon, andrew lamereaux's, broke down twice and some other small accidents happened, but nothing very serious. during the day several children were sick, some dangerously so, and some adults were attacked by the destroyer. [sidenote: a renewal of covenants.] _sunday, july 8_.--public worship at eleven o'clock, elder joseph young preached. many came in the course of the day to visit the camp. they generally treated us with great civility, though there were some exceptions. in the afternoon about half-past five the heads of families were called together and were instructed by elders foster, pulsipher, butterfield and dunham to keep their families in more strict subjection to the laws of god, and to adhere strictly to the constitution of the camp. they were told that the destroyer was in the camp and some would fall victims to his power if they did not comply with the requisitions of the lord. a vote was called and the camp covenanted anew strictly to observe the laws of the camp and the commandments of the lord. soon after night-fall a company of marauders were heard about the camp, but we were not molested during the night. [sidenote: incidents of a day.] _monday, july 9_.--at seven in the morning the camp began to move, passed through the village of aurora, through the corner of streetsborough to hudson, a handsome village, in which is {102} situated the "western reserve college." stopped at one o'clock near the south line of that town. david elliot broke his wagon down near streetsborough, and samuel hale's wagon tongue was broken a little south of the village of hudson. the fourth division of the camp came up about two o'clock, at which time the first moved on and passed through stowe corners, so called, across the pittsburgh and akron canal (which is yet in an unfinished state at the falls on the cuyahoga river, which empties into lake erie at cleveland), and encamped for the night on mr. camp's farm, at talmadge, at half-past six in the evening. the first, second and third divisions came on to the grounds together, the fourth, composed chiefly of ox teams, did not come up till ten o'clock. the roads were generally good, the country level, with few exceptions, the weather extremely warm, but nearly all withstood the fatigue of the day with fortitude and patience, feeling thankful for the blessings which the lord bestowed upon the camp of his saints. the country through which we passed this day was better adapted to pasturage than tillage, the grass generally looked well, some fine fields of wheat were seen which had began to whiten for the harvest. joel h. johnson's oxen failed and were left behind, and some others were very much fatigued and did not arrive at the encampment until late at night. traveled twenty miles, which was three or four more than we should have done if accommodations for the teams could have been obtained short of that distance. [sidenote: additional camp regulations.] _tuesday, july 10_.--before starting the council drew up the following resolutions for the further organization of the camp, which were unanimously adopted: resolved--first. that the engineer of the camp shall receive advice from the councilors concerning the duties of his office, and that he shall call on his assistants to perform those duties which he cannot attend to himself, and that he shall be relieved from the arduous task {103} of [personally] superintending the movements of the camp during the journey. second--that the horn shall be blown for rising at four o'clock, and at twenty minutes past four for prayer every morning, at which time each overseer shall see that the inmates of his tent are in order, that worship may commence throughout the camp at the same time, immediately after the blowing of the horn. third--that the head of each division shall keep a roll of all able-bodied men, and that he shall call out as many men each night as the engineer shall require of his division to stand on guard. one-half of which guard shall stand the fore part of the night, and the other the latter part, being regularly relieved by the engineer or one of his assistants at one o'clock in the morning. fourth--that every company in the camp is entitled to an equal proportion of the milk whether the cows are owned by the individuals of the several tents or not, and that it shall be so distributed, as near as may be, among the several companies in the camp. fifth--that thomas butterfield shall be appointed herdsman of the camp, whose duty it shall be to superintend the driving of the cows and other stock, and to see that they are well taken care of on the journey, and that he shall call on as many as shall be necessary to assist him in performing those duties. sixth--that in no case at present shall the camp move more than fifteen miles in one day, unless circumstances shall absolutely require it. joel h. johnson sold one of his oxen for ten dollars, the other came up with the camp. [sidenote: the first deserter.] the camp began to move at nine o'clock and passed through the village of talmadge, one mile, then turned southwest to middleburg, a fine village situated on a branch of the cuyahoga, three miles from talmadge, and encamped for the night in the town of coventry, about one mile from the village of akron, which is situated on the ohio and erie canal. at twelve o'clock, for the purpose of lightening our loads, we left some of our goods on the canal boats to be conveyed by water. the wind rose high and the roads were dusty which made it hard traveling on account of the dust. in the afternoon we had a small shower of rain, the first that had fallen since the camp started. benjamin butterfield {104} left the camp in the morning and started off by himself. traveled this day six miles. brother john hammond broke his wagon, the only accident. [sidenote: the first death.] _wednesday, july 11_.--after the goods that were to be sent by water were conveyed to akron, the camp moved on, all but the first division which waited to attend to the burial of brother and sister wilbur's little son, aged six months and twelve days, who died at 11 o'clock a. m. and was interred in an orchard on the farm of israel allen in coventry, at 2 p. m. he had been sick two or three days, and some other children in the camp had also been sick, but all recovered excepting brother wilbur's son. passed this day through new portage on the ohio canal, which we crossed two or three miles below that place, and encamped on the farm of mr. bockmans, in chippeway township, county of wayne. a heavy shower of rain fell in the afternoon and the whole company got thoroughly wet for the first time since we started; but very few complained, however, and all retired to rest wet and weary after the usual duties of the evening were ended. the country through which we passed this day was somewhat uneven and swampy. near new portage it is low and to all appearance must be quite unhealthful. the crops of wheat, corn and grass look well, the wheat being generally about ripe and ready to harvest. john hammond broke his wagon again today and was left behind to repair it, and did not get up to the encampment at night. traveled this day eleven miles. [sidenote: nature of the country traversed.] _thursday, july 12_.--left the encampment at half-past eight; passed through the village of doylestown, situated on a hill in the township of chippeway. crossed chippeway creek; some of the headwaters of the muskingum river came through the township of milton, where we stopped at one p. m. to feed. then passed through the township of green into wayne, and encamped on the farm of mr.----------------, {105} two miles from wooster, at seven in the evening. the road was rough in some places, in some places stony, and, in consequence of the shower of rain which fell the day before, in some places muddy. the country through which we passed today is somewhat hilly, the soil productive and the crops of wheat, corn and oats look fine and beautiful. timber, principally of oak, with some chestnut and some other kinds of forest trees, is scattered here and there. [sidenote: difficulties by the way.] john hammond overtook us in the morning on horseback, his wagon had broken again, the third time, so it could not be easily mended. the council advised him to go back and get the brethren residing near new portage to assist him in exchanging it for another, or let him have one to go up to zion with, and have it returned to them, as he had now fallen so far behind that we could not well assist him without hindering many others. nathan b. baldwin broke one of his wagon tires, and henry harriman one of his axle-trees, and stopped near chippeway creek to have them mended. brother baldwin came up in the evening and henry harriman the next morning. it rained a little in the course of the day, the air was cool and the horses and oxen performed the journey with greater ease than any other day since the camp started. traveled in the course of the day about seventeen miles. [sidenote: descriptions of country.] _friday, july 13_.--the fourth division left the encampment about eight o'clock, the third and second followed, and the first left at nine. passed through wooster, the county seat of wayne county, a large and beautiful village surrounded by a fertile country and is a place of considerable business. there are eight or ten public houses and several synagogues for worship, and many other commodious and elegant buildings in the village which is in wayne township. at wooster we took the road to mansfield, west from {106} wooster thirty-three miles. passed through the village of jefferson, a small place in the township of plain, thence to reedsborough in mohican township, and encamped a little after five p. m. on the farm of william crothers, in mohican, thirteen miles from wooster, making this day sixteen miles. [sidenote: sorrow for the "deluded" saints.] the country west of wooster is rather hilly, some beautiful flats on the creeks, though not in so good a state of cultivation as in many other places. crossed apple creek east of wooster, and killbuck west of the town, a branch of the white woman and mohican creek, which fall into the same stream in coshocton county. the roads were somewhat better than between new portage and wooster, though more hilly. on the flats of mohican the road was bad, being muddy and stony. the country west of wooster is not so productive as it is north of that place through which we passed on the twelfth inst., yet some beautiful fields of grain were seen. two wagons failed this day, joseph c. clark's and edwin p. merriam's. the first was mended at wooster, the other broke down just at the entrance of the field in which we pitched our tents. bought four barrels of flour, the first provisions we purchased after the camp started. the people between kirtland and wooster were generally apprised of our coming before we arrived, and were not so much surprised to see us as they were west of that place. after we left the main road to columbus, as we followed along, they seemed astonished and filled with wonder and amazement at seeing so large a body moving together, and some did not fail to express their feelings with warmth to the brethren as they passed along, declaring against the "fallacy", as they called it, of "jo smith's" prophecies, and expressing their pity for the deluded believers in modern revelation. we saw this day the first harvesting of grain of any kind, though many of the farmers in wayne county had done most of their haying. [sidenote: preparations for the sabbath.] _saturday, july 14_.--struck our tents at seven a. m. and {107} the fourth division left the encampment followed by the third and second, the first left at eight. we passed through jeromeville, a small village situated on a branch of the mohican, thence through the village of haysville in vermillion township, county of richland, and pitched our tents on the farm of mr. solomon braden, in the town of petersborough. the country we passed through this day is beautifully diversified with hills and valleys. the timbered lands were covered principally with oak, the roads good, the weather warm and dry. brother william perry turned over his wagon and his wife and children were hurt, though not dangerously. a young woman, a daughter of john vanleuven, jun., came very near being killed by having a wagon run over her, these were the only accidents that occurred during the day. this was the first day since we left kirtland that we traveled without breaking down one or more wagons. pitched our tents at two p. m. on a hill near the east line of petersburg township and washed and prepared for the sabbath. in the afternoon a complaint was prepared by n. b. baldwin against abram bond for murmuring and other unchristian-like conduct. the council, after hearing the complaint and the defense, referred the case to the company in their own tent to settle among themselves. this was the second complaint made to the council of any consequence on the way from kirtland. traveled this day ten miles. [sidenote: public worship.] _sunday, july 15_.--the council met in the morning and made some arrangements about the order of the day. elder josiah butterfield and joseph young were appointed to preside during the day. at eleven o'clock public worship commenced. many of the citizens of the town attended, most of whom behaved well, and treated us with respect. elder jonathan dunham delivered a discourse on the first principles of the gospel, from mark, 16th chapter, followed by several others of the elders. {108} [sidenote: some left by the way rejoin the camp.] martin h. peck came up and joined the camp about noon, and stephen shumway and charles wood came up in the afternoon. john hammond, who was left behind at new portage in consequence of breaking his wagon, also joined us again. benjamin butterfield, who left the camp at talmadge, portage county, found his way into camp again in the course of the day. [sidenote: prominent elders arrested.] _monday, july 16_.--started in our usual order in the morning, traveling west toward mansfield, through which we passed in the afternoon about four o'clock. passed through the village of petersburg two miles from our encampment, then through mifflic township, three or four miles east of mansfield. in madison township we were met by the sheriff and a deputy, and a mr. stringer, who had taken out a warrant for several of the brethren for kirtland safety society money, and took josiah butterfield, jonathan dunham and jonathan h. hale for joseph young, and committed them to jail. as we came to mansfield we were _honored_ by the discharge of artillery, but as the lord would have it we were not enjoined nor molested more than by insulting language from some of the numerous crowd of persons that thronged the streets. from mansfield we came through newcastle, in the township of springfield, and encamped on the farm of frederick cassel over night. mansfield is a fine village, the county seat of richland, situated on a hill surrounded by a fertile country. traveled this day sixteen miles. benjamin butterfield left the camp again before night in ill humor and went off by himself. [sidenote: on the headwaters of the sciota and sandusky.] _tuesday, july 17_.--started at eight in the morning; passed through the village of ontario in springfield thence through the town of sandusky into jackson, in crawford county, and encamped six miles east of bucyrus, the county seat of crawford county. traveled sixteen miles. {109} the country we passed through between mansfield and bucyrus is the highest in the state of ohio, being on the headwaters of the sciota which falls into the ohio, and of the sandusky that falls into erie, the country though high is generally level. just at dark the brethren who had been committed to prison came up. they were discharged by the court at 12 o'clock, noon, after which they traveled twenty-two miles. the court for richland county was in session and would have been adjourned the evening the brethren, josiah, butterfield jonathan dunham and jonathan h. hale, were arrested, had it not been for that occurrence. their case was called on the same evening and adjourned till eight o'clock next morning. dominicus carter went back from our camp and staid with them till they were liberated. we were all glad and thanked the lord for their deliverance out of the hands of our enemies. [sidenote: instructions to overseers.] _wednesday, july 18_.--the council met in the morning and called together the overseers of tents and gave them some instructions concerning their duty in presiding over their tents, and dominicus carter was appointed commissary of the camp, and aaron m. york chosen overseer of tent no. 3, third division, in his place; and the tent removed to no. 5, first division. about eight the camp started, passed through benjamin and took the road to upper sandusky, and stopped at one p. m. on the edge of a prairie to rest. for the first time we had the privilege of encamping without pay. the road in the afternoon in some places was rather bad in the groves between the openings of the grand prairie, the edge of which bordered on the right of our road from our encampment east of bucyrus till we encamped at night in the town of grand prairie, county of marion, on the line between that county and crawford, ten miles southwest from bucyrus. passed through the township of antrim, in crawford county, in the afternoon. traveled this day sixteen miles. as we passed through bucyrus {110} the people seemed much agitated and made many remarks concerning us. one man said he had received a liberal education and had prepared himself for the ministry, but it now availed him nothing. the movements of the "mormons" were actions and not words, and looked more like love and like the spirit of union than anything that had come under his observation. _thursday, july 19_.--the second, third and fourth divisions started about eight o'clock, the first stayed on the ground, some of them until afternoon, to repair wagons. traveled through a prairie country to little sandusky, a little north of west from the place of our encampment on the night of the eighteenth. then turned west and pitched our tents on the west side of the prairie, about a mile and a half from the village of sandusky. traveled this day seven and one-half miles. no particular occurrence through the day worthy of notice. encamped for the first time in a straight line, and being on a prairie the tents and wagons presented a beautiful picture to a distant beholder, and could not fail to bring to the mind of anyone familiar with the history of the journeyings of israel from egypt, the prophecy of balaam, concerning israel's prosperity, and his pathetic exclamation, when he beheld them abiding in their tents from the top of peor: "how goodly are thy tents, o jacob, and thy tabernacles, o israel! as the valleys, as they spread forth, as gardens by the river side, as the trees of lignaloes which the lord hath planted, and as cedar trees beside the waters." [sidenote: reproofs administered.] _friday, july 20_.--the council met in the morning to attend to another complaint preferred by e. b. gaylord, [3] superintendent of the fourth division, against abram bond for murmuring and complaining, and for personal abuse. elder zera pulsipher, who presided, gave him a severe reprimand for his conduct in general on the journey and for abusing others without {111} any provocation, and he was informed that he would be left by the wayside if he did not reform, and behave more like a man of god than he had of late, or for a few days past. some other business relative to our circumstances and situation in journeying was talked over and the council unanimously decided that the camp should be called together before we started and some instructions given to them concerning their duties, and also to reprimand some for indulging themselves in covetousness and murmuring against the council, and also others of the camp who held important stations as captains of divisions or overseers of tents. the camp was accordingly called together and such instructions given them as the spirit of the lord dictated, by elders pulsipher, young, butterfield, foster and harriman, which had the desired effect in restoring good order and the spirit of union in the camp. [sidenote: the council relieved of guard duty.] on motion of samuel parker it was unanimously resolved that the councilors should be excused from standing on guard during the journey, that they might have more time to counsel together and to attend to those duties which necessarily devolved upon them as councilors of the camp. james a. clark, jared porter and daniel bliss were appointed to assist the herdsman in taking care of the herds, as it was found too arduous for one. the camp started about nine and traveled westwardly two miles to bowsherville, which is one hundred and forty-three miles from detroit; thence four miles in the same direction, and then turned south and came through the village of burlington, situated on taymockty creek, a branch of the sandusky, and pitched our tents in the highway near a schoolhouse, about one-half mile from burlington, in the township of grand, marion county, between three and four o'clock p. m. a heavy shower of rain fell soon after we encamped and it continued to rain most of the night. most of the {112} company got thoroughly wet. distance this day nine and one-half miles. _saturday, july 21_.--started about eight a. m.; traveled southwesterly through the township of goshen, hardin county to the sciota river, in the township of dudley, where we stopped to refresh ourselves and teams, at judge wheeler's. from thence we came to mr. bosman's, in township of jackson, where we encamped in the highway, seven miles from sciota, making in all sixteen miles. it was quite cool and comfortable traveling, but the road was extremely bad, being in some places almost impassable, but the lord attended us and his blessings were multiplied upon us so that no accident of any account happened to us during the day. newel k. knight broke an axle-tree out of his wagon which was mended in a short time. _sunday, july 22_.--on account of forage we were under the necessity of traveling about five miles through rush creek, and pitched our tents on a rise of ground, by the wayside, on the farm of mr. partial, inn-keeper in the town of rush creek, logan county, and held public meeting at five p. m. attended to offering our sacraments to the most high, breaking bread for the first time on our journey. the first two sabbaths after we started on our journey we were so circumstanced and thronged with visitors that we omitted attending to the ordinance of the lord's supper. at our meeting in the afternoon the lord blessed us by the outpouring of his spirit, our hearts were comforted and most of the camp felt thankful for the blessings conferred upon us by our heavenly father, thus far on the journey to the land of zion. as we passed along the road in the morning, molesting no one, some of the company were saluted in modern style by having eggs thrown at them by some ruffians from their dwellings near the road, but on seeing some of our company stop, they desisted from their course fearing the consequences from appearances, and even showed three {113} or four bayonets, intimating that they would defend themselves in case of assault. no one, however, intended doing any harm to them, and only wished them to understand that we noticed their intrusion upon our privileges as citizens to travel the high road unmolested. sometime in the night a luminous body about the size of a cannon ball came down from over the encampment near the ground then whirled round some forty or fifty times and moved off in a horizontal direction, soon passing out of sight. [sidenote: threats of arrest made.] _monday, july 23_.--the camp began to move at a quarter past seven a. m., and came through the village of rushsylvania, where we were threatened before our arrival with prosecution for "kirtland bank money," signed by f. g. williams, president, and warren parrish, cashier. some of the company passed on from our encampment in the morning to find out what was intended against us, but no person made any attempt to stop any one, and we passed on in safety. from rushsylvania we came through the village of bellefontaine, the county seat of logan county; twelve miles thence to mckee's creek, a branch of the miami, in the township of union, and camped at the side of the creek at seven o'clock. traveled this day sixteen miles. [sidenote: a case of healing.] on the road near bellefontaine one of the sons of martin h. peck, had a wagon wheel run over his leg, but as the lord would have it, and to the astonishment of all--considering the weight of the load on the wagon--he received no particular injury, although the wheel ran over the boy's leg on a hard road without any obstruction whatever. the wheel made a deep cut in the limb, but after hands were laid on him in the name of the lord, the boy was able to walk considerable in the course of the afternoon. this was one, but not the first, of the wonderful manifestations of god's power unto us on the journey. [sidenote: scarcity of food.] after we left bucyrus hill we came to bellefontaine, {114} the road was in many places very bad, especially in the backwoods. in marion and hardin counties provisions were scarce and could not be obtained, consequently we were obliged to do with what we had; and here was another manifestation of the power of jehovah, for seven and a half bushels of corn sufficed for the whole camp, consisting of six hundred and twenty souls, for the space of three days, and none lacked for food, though some complained and murmured because they did not have that to eat which their souls lusted after. [sidenote: a day of rest.] _tuesday, july 24_.--we lay in our encampment at mckee's creek through the day to wash our clothes and refresh our teams, as they were very much fatigued by traveling for several days on a rough and muddy road. we took two jobs, one of chopping cord wood, and one of shoemaking, and earned about twenty dollars, besides mending and repairing several wagons and putting things in order in the camp. [sidenote: camp at the farm of the governor of ohio.] _wednesday, july 25_.--started on our journey and came through west liberty, situated on mad river, thence into the township of salem, champaign county, and encamped about two miles north of terbana, on the farm of joseph vance, governor of the state of ohio. the encampment was formed near his residence, at six o'clock, having traveled twelve miles this day. the country in the valley of mad river is level and beautiful and very fertile. we saw extensive fields of wheat on each side of the way, mostly reaped, and crops of all kinds were far better than any we had seen elsewhere on our journey. in the evening the camp was called together by the council, and some of them severely reprimanded in general terms for their unchristian-like conduct, and much instruction given concerning our duties to god, and to one another, in order to move on our journey in righteousness, that we might obtain the favor of the lord, {115} and have his blessings attend us from day to day. after the assembly was dismissed, the council returned and listened to a complaint presented by b. s. wilbur against stephen starks, for some unchristian-like conduct during the day. the trouble was amicably settled to the satisfaction of all concerned. the council adjourned, after transacting some other business, at eleven o'clock p. m. from kirtland to our encampment in salem, is two hundred and fifteen miles. [sidenote: camp labors.] _thursday, july 26_.--camp began to move at eight o'clock; the first division, however, did not leave the grounds until after eleven. several of the brethren went out to labor both yesterday and today, in order to procure means to further us on our journey, and they did not come up with us at night. we traveled south through the village of urbana, the county seat of champaign county; thence into the township of moneyfield, clark county, and camped on the farm of mr. a. breneman, four and one half miles off the national road at springfield. traveled twelve miles, plus two hundred and fifteen miles from kirtland, equals two hundred and twenty-seven miles. [sidenote: admonitions.] the camp was called together in the evening and a timely lecture was given by elder pulsipher, on our situation, and all were exhorted to be united in heart and hand in order to join together. the spirit of the lord was manifested and we returned to our tents feeling thankful for the blessings of the lord upon us. [sidenote: through springfield.] _friday, july 27_.--continued our journey to springfield on the national road, one hundred and seventy-one miles from wheeling, in virginia. crossed buck creek, a branch of mad river just before entering the village on the north. springfield is a large and beautiful village, the county seat of clark county, containing about three thousand inhabitants. there are many elegant buildings of brick, and it seems to be a place of considerable trade. {116} [sidenote: astonishment created by the camp.] a little west of springfield we left the national road and took the road to dayton, distance from springfield twenty-five miles, and passed through the township of mad river, and a small village called washington in the same township, and pitched our tents just at dark in a grove near lenox, in mad river township. the day was excessively warm and the road dusty, but we all arrived safely at our encampment in the evening, except some of those who stopped to labor. many of the people all along the road seemed quite astonished to see so many in the company. some judging there were three hundred teams, and made some curious remarks concerning us and "jo smith;" and one man threatened to shoot elder dunham if he did not immediately leave his premises when he called to procure forage for our teams at noon. after we encamped a stage went by and the passengers behaved as they passed us more like the savages of the west than anything we have seen since the commencement of our journey. distance traveled today, fifteen miles. j. d. parker, who had left kirtland some time after we did, overtook us at our encampment this evening and staid with us till monday morning. _saturday, july 28_.--we removed from mad river township and came to fairfield, three miles, thence to bath township and encamped about noon half a mile from the road on the banks of mad river in green county, five and one half miles from dayton. distance this day nine miles. distance from kirtland, two hundred and fifty-one miles. _sunday, july 29_.--we held a public meeting in a grove on a farm of mr. houghman, about one fourth of a mile from our encampment, at eleven o'clock, elder zera pulsipher preached. [sidenote: the sacrament administered.] in the afternoon we had a sacrament meeting on the camp grounds. elder duncan mcarthur, after the administration of the lord's supper, bore testimony of the truth {117} of the revelations of the lord in these last days to the numerous spectators who were present, and in a brief way made known unto them some of those things that the lord was doing in the earth; and others that would shortly come to pass among the inhabitants thereof. the spirit of god attended his testimony and we had a joyful meeting. [sidenote: abram bond disfellowshiped; john e. page's company.] the council met in the morning to regulate some things relative to the duties of the day, and adjourned till five p. m. at that time they met again and took into consideration the case of abram bond, and unanimously resolved that for his murmuring and not giving heed to the regulations of the camp, he should be disfellowshiped by the camp and left to the care of himself, which decision was made known unto him and approbated by those who were present at the time. he accordingly left the camp the next day. warren smith, who left kirtland about the first of june, came into the camp with his family and joined us. william gribble--whose wife accompanied us from kirtland--also joined the camp this day. we found many of the saints from kirtland and other places, and elder john e. page, with a part of his company that started from oak point, in st. lawrence county, new york, whither they had fled in the course of the past winter, from the commotions and rumors of war in canada. [4] they were scattered along the {118} road from springfield to dayton, some of them laboring for means to prosecute their journey and some had stopped to recruit their teams as well as their purses, that they might continue their journey after the warm season had passed. many of them came to visit us and were received with feelings of gratitude for the goodness of our heavenly father for the preservation of our lives and for the privilege of meeting each other in this land of strangers. [sidenote: prayer for rain.] the weather has been extremely hot and dry in the land, and in the southwestern part of the state of ohio, for many weeks: and rain was much needed, and supplication was made to the god of israel for rain on the land in this region of country, at the meeting in the forenoon, and at the close of the service in the afterpart of the day. elder dunham and elder charles thompson each held a meeting in the afternoon, about two miles from camp. [sidenote: rain.] _monday, july 30_.--we remained in our encampment during the day and were visited by several gentlemen, and were solicited to tarry in this place for a season and take a job on the springfield and dayton turnpike. some of the brethren went out to make what discoveries they could relative to labor, and partly engaged some small jobs on condition that we tarried here for a few days. in the afternoon and evening it rained on each side of us, that is, to the north and to the south, and at no great distance from us quite hard, to all appearances; and we also had a small shower in the afternoon, though not enough to water the earth sufficiently, yet it cooled the air and greatly revived both the animal and vegetable kingdoms, for which we thank that {119}being that rules the armies of heaven and the inhabitants of the earth, and sendeth rain both upon the just and upon the unjust. elder john e. page, who preached about one mile from us in the evening, tarried with us over night and left us in the morning to go to his family at fairfield, five miles and one half distant, where they had resided for a few weeks since the canada camp (john e. page's company) had stopped. [sidenote: some leave the camp.] _tuesday, july 31_.--a part of our company went off to work on a job of raising a levee for mr. hushman, and some one way and some another to labor during the day. in the morning all the men in the camp were called out and were made acquainted with our pecuniary circumstances, and an inquiry made who, if any, wished to leave the camp and look out for themselves. one man, brother asa wright, said that his wife had always been opposed to going in the camp, and that he had told some of the brethren in the camp that in consequence of that and some other things it was his choice to leave. elder stephen headlock also complained of the murmuring of some of the camp, and said that he had rather leave the camp--though he desired with all his heart to go in it up to the land of zion--than to hear so much complaining as he had for a few days past, and had freely expressed his mind before to that effect to some of the brethren. [sidenote: a reproof.] he was reprimanded by elder pulsipher for his own neglect of duty and told to set his own tent in order, and then if he knew of any infringement on the rules of the camp by others, to try, as the law of god required, to reclaim the offenders and restore them to order that the blessings of god might be poured out upon the camp during the long and tedious journey which still lay before it. a vote was taken to see how many were desirous of stopping and laboring, if the council thought advisable to do so. some further inquiries were {120} made concerning the conditions that had been or might be offered to the camp to make a piece of turn pike road or do any other work that might be obtained by the council, and under their superintendency, when all, with a few exceptions,--and they were persons unable to labor--voted to abide by the advice of the council, and would stay or go, as they should advise or direct. [sidenote: elder page exhorts the camp.] elder john e. page made a short speech, exhorting all to fulfill their covenants, let what would come, life or death, inasmuch as they were in righteousness before god; and said that all our deeds would be had in remembrance; that we would be rewarded for them, whether good or evil, both in time and in eternity; and further observed that the journeying of the saints to zion in obedience to the commandments of the lord afforded an opportunity for them to become what they desired; either to be as great and as noble as they could or to sink into obscurity in the eyes of god and his saints and be the least in this last kingdom which god has set his hand to build up upon the earth. after making many appropriate remarks he implored the blessings of heaven upon us, which was responded to by a hearty amen, and then all dispersed to attend to the duties of the day. [sidenote: work on the turnpike.] in the course of the day we took a job of making half a mile of turnpike, and removed our encampment into a beautiful grove near the edge of a prairie about one-fourth of a mile, and about the same distance from mad river. here we began to make preparations to commence work, but made little progress, for most of the laboring men were absent, and we did not get our tents pitched till nearly night. _wednesday, august 1_.--began at an early hour to make arrangements to commence our job. sent off part of the men to finish the levee and some to build a fence around our camp, and about twelve o'clock made a beginning on the road. a few sick in the camp this day, {121} but most of us were in good health and satisfied with our situation. _thursday, august 2_.--very warm and dry as it had been for many days, with the exception of the showers on monday evening. progressed with our labors on the road rather slowly, for we were not in condition to work to good advantage, as we had not tools enough, and had been on our journey so long that it was rather fatiguing to labor hard in the commencement. some sickness in the camp, but no more than would be expected, owing to our change of climate, and the extreme heat and drouth in the land. [sidenote: renewed diligence.] _friday, august 3_.--made great progress in the turnpike, and the desponding spirits of some began to revive, for laboring had looked to some to be rather a hard way to procure means to prosecute our journey, though but few complained. some new cases of sickness, but many of those who were unwell the day before were recovering fast. the men and boys in camp were called together in the evening and instructed by the council as the spirit of the lord manifested unto them concerning cleanliness and decency and the importance of being industrious in laboring with their hands to procure means to go on our way. the covenant to put our strength, our properties and monies together for the purpose of going together in the camp to zion, and of delivering the poor from their poverty and oppression in the land of kirtland was adverted to by elders pulsipher and foster, and all exhorted and entreated to give heed to it if they wished to enjoy the blessings of the lord. [sidenote: an assistant council appointed.] the council at a meeting held in the afternoon had taken into consideration the propriety of appointing three men to sit as councilors or judges [known as an assistant council, see p. 128] to settle matters and difficulties between brethren, that the council might be relieved in some measure from the arduous duties of settling controversies and have more {122} time to devote to other things that devolved upon them as presidents of the camp. duncan mcarthur, gordon snow and george stringham were nominated, and the subject was laid before the meeting in the evening to receive the unanimous approbation of all present. the many blessings conferred on us by our heavenly father since he first made known his will unto the council of seventies, that it was his will that the seventies should go to zion in a camp together, were recapitulated and our hearts were made glad and we rejoiced in the rock of our salvation whose mercies had been extended unto us, notwithstanding our murmurings against him and slowness of heart to believe his words, and the many promises which he had made unto us. at the close of the meeting our united prayers ascended to god in the name of his son, jesus christ, for the recovery of elder jacob chapman's family who resided near the city of dayton, and had sent unto us for some of the elders to go and lay hands on them in the name of the lord, as they were sorely afflicted with disease, and for the recovery of the sick in our own camp, and that the destroyer might cease to make inroads among us. _saturday, august 4_.--our circumstances about the same as on the day previous. a heavy shower towards evening cooled the air and greatly revived the vegetation which was suffering for want of rain in the country round about. in the evening the camp was called together again and the names of those who had absented themselves from labor were read over and those who had no excuse for their absence were severely reprimanded, and the overseers of tents instructed by the council to withhold the usual rations allotted from such individuals as could but would not labor, that the idler should not eat the bread of the laborer, according to the commandments of the lord.--doctrine and covenants, sec. xlii. footnotes 1. this chapter and the one following contain the uninterrupted history of kirtland camp promised at p. 42, and is taken from the camp's daily journal, kept by the late judge elias smith. 2. see page 90. 3. by typographical error this name, in the list of those who signed the camp's constitution (p 92), is given as e. b. gayland. 4. the war rumors here mentioned have reference to what is known in canadian history as the "canadian rebellion." it was the culmination of agitation begun as early as 1831, on the part of the people of canada, under popular leaders, such as papineau, brown, nielson, mckenzie and others, for enlarged measures of home rule for the dominion. the popular leaders marshaled their forces against the government during the winter of 1837-8, and a number of skirmishes took place. canadian independence was much talked of, and the people in the united states along the canadian border were much excited, and volunteers began to flock in considerable numbers to aid the cause of the "patriots," as the insurgents were called. "but," to quote a canadian historian, "the american president, mr. vanburen, issued two successive proclamations warning the people of the penalties to which they would expose themselves by engaging in hostilities with a friendly power, and also appointed general scott to take command of the disturbed frontier and enforce a strict neutrality." after the arrival of general scott on the frontiers, effective measures were taken to prevent further supplies and recruits from reaching the "patriots," and the militia ordered out by the canadian government, after some severe fighting, dispersed the insurgents, many of whom fled to the united states. the british parliament subsequently granted some of the legislative reforms demanded by the people. {123} chapter x. the journey of kirtland camp. (continued). [sidenote: preaching of elder young.] _sunday, august 5_.--one month had passed away since the camp was organized and we were all present in the camp with few exceptions. elder joseph young preached from acts xvi, and 30th verse, on the principles of salvation through the gospel of jesus christ. a respectable congregation of strangers assembled with us and gave the best attention to what was declared unto them. the sacrament of the lord's supper was administered in the afternoon by elders foster and wilbur and the services of the day were closed by singing and imploring the blessings of god upon us and upon the saints of the most high in every land, and for the triumph of christ's kingdom on the earth. the council met after the public services of the day were ended, to transact some business of the camp which seemed to be necessary; and after that was disposed of elder zera pulsipher suggested the propriety of ordaining george stringham to the office of an elder, and said that the spirit had borne witness to him for some time that it was the will of the lord that he should be ordained to that office. the subject was taken into consideration and the council decided that he should be ordained if it was congenial to his own feelings. on being interrogated he said that he was willing to be ordained and would do anything the lord required of him for the building up of his kingdom on the earth. elder james foster with some others then proceeded to ordain him according to the rules of the church of latter-day saints, an elder in said church. the council then adjourned. {124} [sidenote: an increase of interest in the camp.] _monday, august 6_.--some complaining in the camp and some sick, principally children and aged persons. we progressed finely in our labors on the road, and a greater interest seemed to be manifested for the welfare of the whole body than had been since the camp stopped. john hammond lost one of his horses in the night, the first one that had died during our journey. [sidenote: exhortations.] _tuesday, august 7_.--no occurrence worthy of note during the day. the destroyer continued to afflict us with sickness as a body, and many of the men were unable to labor. in the evening the laborers were called together and some instructions were given to them concerning our labors and the necessity of diligence impressed upon those who manifested an indifference to the general interest of the whole camp. [sidenote: death of horses.] _wednesday, august 8_.--this morning found another of our horses dead, one that had been bought for the benefit of the camp, and before noon we had to kill another that had his leg broken. it belonged to john matthews who had left the camp a few days before without the consent of the council. sickness still prevailed among us though the laboring men were in better health than usual and the spirit of love and union was manifested by most of the camp and all that were able labored cheerfully without a murmur during the day. in the evening a child of hiram h. byington died, which was the second time death had entered our camp on the road from kirtland to this place. [sidenote: a burial.] _thursday, august 9_.--brother byington's child was buried at twelve o'clock. some sickness in the camp this day, but not quite so much as there has been for a few days past. a little shower about noon cooled the air though enough did not fall to water the earth which was suffering from want of rain and had been for some time, insomuch that the shower that fell on the 4th instant did not suffice to water it enough to restore {125} vegetation to its natural state, and the crops of corn and other grains were suffering almost beyond description in the region of country round about. [sidenote: more employment.] _friday, august 10_.--the weather continued extremely hot and dry. elder james foster took his tent in company with j. s. holman, s. shumway of the 3rd division and joel harvey of the 4th, with the inmates of their tents and went to work on a job of building a levee for mr. hushman about two miles from the camp, where e. b. gaylord of the 4th division had moved his tent a few days before, and was digging a ditch for the same individual. in the evening a daughter of thomas carico, aged one year and five months, died, and was buried the next day. [sidenote: showers.] _saturday, august 11_.--one or two showers of rain cooled the air and revived the languid and drooping spirits of those in the camp, and symptoms of better health were visible on the countenances of the afflicted. in the fore part of the night sarah emily, daughter of dominicus carter, aged about two years and three months, died, being the fourth one the destroyer took from our midst. [sidenote: charles thompson corrected.] _sunday, august 12_.--elder pulsipher preached in the forenoon to a large congregation of strangers most of whom gave the best attention. at two p. m. the funeral of elder carter's child was attended, and at four elder john e. page, who had been invited, preached a sermon on the gathering of israel and the location of mount zion, [1] after which the council met {126} to regulate and set in order some things that seemed to be necessary in the camp, in order to preserve harmony and union among us. elder charles thompson was called in question for something he had taught concerning the order of moving of the camp. after being shown the impropriety of his conduct, and the fallacy of some of his views and the effect the promulgating of them had and would have in the camp, he made ample retraction before the council, and before the camp which was called together for that purpose in the evening. several brethren from elder page's camp and others that resided in this region of country spent the sabbath with us. among the number were elder nelson and brother ide, who resided near the city of dayton. several of the brethren who had resided in kirtland, being now on the way to the land of zion, had stopped to labor near us and they were also present, and met with us at communion which was administered by elders john e. page and jonathan h. hale at the close of the meeting in the afternoon. [sidenote: spirit of union manifested.] _monday, august 13_.--richard d. blanchard joined the camp by the consent of the council. somewhat cooler towards evening than it had been for some time. about twenty sick in the camp, mostly women and children, but none are dangerously ill. the laborers were called together again in the evening and some instructions given them concerning our labors and prospects in relation to means to prosecute our journey, and a spirit of union was manifested which cheered our hearts and made us thankful to the god of israel for that and the many other blessings we daily received from his liberal hand. _tuesday, august 14_.--the day passed away as usual. {127} for some time past most of the laborers were able to perform the work assigned them, and but few comparatively were sick in the camp, and these generally were growing better. _wednesday, august 15_.--it rained most of the afternoon which hindered us from our labors a considerable part of the time. [sidenote: jonas putnam commended.] brother jonas putnam and family by the advice of the council left the camp and moved about twelve miles on to a farm belonging to brother ide to take charge of it while he [brother ide] went to prepare a place for himself and the small branch of the church in this vicinity in some of the stakes of zion in the west. we were not willing that brother putnam should leave the camp upon any other principle than that of mutual consent of all concerned, for he was esteemed by all as a just man, and devout, and one that was worthy of the fellowship of the saints. elder elijah cheney who had left kirtland before the camp with his family came into our encampment in the forenoon having been blessed of the lord on his journey and was received with a hearty welcome by the brethren of the camp. _thursday, august 16_.--elder b. s. wilbur took about twenty men with elder george stringham and his tent and company and went to the city of dayton to do a job of work which had been engaged by the advice of the council. [sidenote: expulsion from the camp.] in the evening g. w. brooks and wife were called before the council and inquiry made into some things which had been in circulation for some days respecting them, and in the course of the investigation it was acknowledged that brother brooks' wife had used tea most of the time on the road, and had used profane language, and she declared she would still pursue the same course, and it was not in the power of her husband or the council to stop it. she further said that she was not a member of the church and did not expect to come under the rules of the camp. {128} the decision of the council was that they must leave the camp, and brother brooks was severely reprimanded for not keeping his tent in order according to the constitution of the camp, and not keeping his family in subjection, as a man of god, especially as an elder of israel. [sidenote: further investigation of camp members.] _friday, august 17_.--elders j. foster and henry harriman, having finished the job of embankment [levee], came back in to the encampment themselves but did not bring back their tents. in the afternoon the council met and several of the members of the camp were tried for breach of the constitution, and nathan k. knight presented an appeal from a decision of the assistant council on a charge preferred against himself and wife by amos jackson, overseer of his tent, for some misdemeanor in respect to the order of the camp and unchristian-like conduct on the journey, which decision was that they had violated the constitution of the camp and disregarded their covenant to observe and keep it, and consequently must be left by the wayside. after an inquiry into the affair the decision made [by the assistant council] was confirmed by the council of the camp. josiah miller was advised, in consequence of the conduct of his son-in-law, aaron dolph, who was not a member of the church, and would not conform to the order of the camp, to take his family and go by himself. [sidenote: expulsions from camp.] nathan staker was requested to leave the camp in consequence of the determination of his wife, to all appearances, not to observe the rules and regulations of the camp. there had been contentions in the tent between herself and andrew lamereaux, overseer of the tent, and also contentions with his family several times on the road, and after the camp stopped in this place. the council had become weary of trying to settle these contentions between them. andrew lamereaux having gone to dayton to labor, taking his family with him, was not present at the council, neither was there {129} any new complaint made, but the impossibility of brother staker to keep his family in order was apparent to all, and it was thought to be the best thing for him to take his family and leave the camp. some other things were brought before the council and inquiry made into the conduct of several individuals, and the council had come to the determination to put iniquity from the camp wherever it could be found, that god's anger might be turned away and his blessings rest down upon us. _saturday, august 18_.--josiah miller, agreeable to the counsel given him, took his family and left the camp with the best of feelings existing between him and the council of the camp; he left it only in consequence of the disposition of his son-in-law, aaron dolph, to set at naught the constitution by which the camp were bound by agreement to put their strength, properties and monies together in order to move the camp to the land of zion. another child died this day, aged about three years, a daughter of martha higby, who was in company with z. h. [2] brewster. sister higby's husband had left her some time before the camp started. the brethren finished their job at mr. harshman's on friday, and at dayton on saturday. the health of the camp was much better than usual since we stopped here. [sidenote: religious service.] _sunday, august 19_.--as usual a large congregation met with us and gave good attention to the services of the day. elder joel h. johnson, by the request of elders young and harriman, who presided, preached on the first principles of the gospel from galatians 1, in the forenoon. in the afternoon the sacrament was administered agreeable to the commandments of the lord. _monday, august 20_.--nathan k. knight and george w. brooks, who had been excluded from the camp as before stated, left the camp. daniel bliss went with george w. brooks by the consent of the council--at his own {130} request--as he was not well provided for as to a place for his family to ride on the road. [sidenote: births in camp.] _tuesday, august 21_.--two boys born in the camp in the morning. one, the son of gardner snow, the other of frederick m. vanleuven. the council held a consultation in the afternoon and concluded to make preparations to start on our journey as soon as possible, if the lord did not open the way clearly before us to tarry longer in this place. j. a. clark was excluded from the camp. [sidenote: turnpike contract finished.] _wednesday, august 22_.--finished our job of grading in the morning and the remainder of the day most of us rested ourselves, and made some preparation to start again on our way. extremely hot, and the earth parched with drought to a greater degree than has been known for many years in this region of country. andrew j. squires called on us on his way to kirtland on tuesday afternoon, and left again after having some consultation with the council of the seventies about his standing in the church, and went on his way to kirtland. [sidenote: arrangements for renewal of the journey.] _thursday, august 23_.--the council met to regulate some things and concluded to start on monday, the 27th instant, and to labor all the time we could till that time. several resolutions were passed among which was the following: that those of the camp who were absent should come back to the encampment and that the vacancies in overseers of tents be filled and then all called together and instructed more particularly concerning the duties of their office before the camp shall start again; that the camp shall be reorganized, inasmuch as some have left since its organization. john hammond was expelled by the assistant council from the camp for not standing at the head of his family, his wife making much disturbance in the tent, of which brother hammond was the overseer. [sidenote: gathering of the absent.] _friday, august 24_.--most of the brethren who {131} were absent came into the camp during the day to make preparations to go on our journey. elder joseph young went to dayton to attend the funeral of william tenny, late of kirtland, who died yesterday. _saturday, august 25_.--in the afternoon the overseers of the tents were called together by the council, and inquiry made into the affairs of each tent to see if there were any difficulties existing among them or any other persons in the camp. the inquiry resulted in discovering much that was not as it should be. several tents were in disorder, and the council proceeded to make inquiry and to set in order the inmates of those tents that were in a state of confusion. most of the difficulties were amicably settled, one exception. john rulison was turned out of the camp by the assistant council. the same council were directed to go to brother nickerson's tent and set it in order; breaking the word of wisdom and disbelief in some of the revelations constituted the difficulties in this tent. _sunday, august 26_.--as usual a public meeting was held in the forenoon and a sacrament meeting in the afternoon. the spirit of the lord was poured out on the assembly and some were convinced of the truth of what was declared unto them. [sidenote: preparations for the journey.] _monday, august 27_.--having finished our turnpike contract, we made every possible exertion to continue our journey on the morrow, by shoeing horses and fixing wagons. we had a blacksmith shop in operation in the camp for several days, doing the necessary work. in the evening a heavy shower of rain fell which was greatly needed, and it seemed for some time past that it would be almost impossible for us to travel in consequence of the drought, and the dust that flew on the highway; but as the lord had been merciful to us before, so he was in this instance, for which we felt thankful in very deed. {132} _tuesday, august 28_.--made every exertion in our power to start, but found it impossible about noon, as we had to make provisions for several families who had been deprived of a team by those who were turned out of the camp taking their teams with them. charles wood was expelled from the camp by two of the council, james foster and henry harriman, on the 27th. brother wood was tenting about two miles from our encampment with two or three other families, who for some misdemeanor had been expelled from the camp. brothers foster and harriman, by the consent of all concerned, acted in this matter without a majority of the council being present, but this was not the practice of the council, as a majority was considered necessary to have a trial or council concerning any matter relating to the affairs of the camp; but in this instance no exceptions were made by any. in the evening the brethren in the camp were called together and our labors and tribulations were talked over. the spirit of god rested down upon the camp with power, and after singing the hymn, "the spirit of god like a fire is burning," we concluded by a song, "hosanna to god and the lamb," and retired with joyful hearts to our tents. [sidenote: the camp resumes its journey.] _wednesday, august 29_.--early in the morning we began to leave the ground, having the previous day reorganized as far as possible. z. h. brewster and his father-in-law, j. higby who was with him, were left behind for want of a team to carry them with their families. we passed through the city of dayton, situated near the junction of mad river with the great miami, and took the road to eaton and traveled through the township of jefferson and put up in the township of jackson, near the village of johnsville, twelve miles from dayton, and pitched our tents in the highway, having traveled eighteen miles. having been at work one month we all were thankful for the privilege of again marching on our way. {133} our labors in bath and its vicinity amounted to about----. [3] [sidenote: on the indiana line.] _thursday, august 30_.--traveled through twin township on the north line, and through washington township, in preble county; passed through the village on of alexander, in twin township, and then through the village of eaton, twelve miles from johnsville, and pitched our tents on the line of indiana and ohio, eleven miles from eaton, having traveled twenty-four miles, and are now two hundred and ninety-three miles from kirtland. the land from dayton to the ohio line is generally bad, and covered with maple, beach, elm, ash, whitewood and other northern timber; and the soil after leaving the bottoms of the miami is not so fertile as the lands on that [miami] and mad river. the road was generally good, and the weather extremely fine. our teams stood the journey much better than when we first started from kirtland. on thursday a daughter of otis shumway died, at eaton, on the road, and was buried in the woods near where we camped at night, in the township of jackson, preble county, ohio. [sidenote: camp enters the state of indiana.] _friday, august 31_.--started early, crossed the line of indiana a few rods from our encampment into the township of wayne, wayne county, indiana. we came to the village of richmond, on the east branch of whitewater, four miles. richmond is a flourishing place on the national road, which we came to soon after we passed the line, or between there and richmond. from richmond we came to centerville, the county seat of wayne county, six miles; and thence we came to the village of germantown, eight miles, and encamped for the night near that village, about sunset. crossed during the day several tributary streams of the {134} whitewater, the principal of which was nolands fork, west of centerville. traveled fourteen miles. [sidenote: course of journey.] _september 1_.--the camp started at eight a. m. we came through a small village called cambridge one mile from germantown; then through dublin three miles; through louisville, nine miles; then to flatrock, in franklin township, henry county; thence to roysville, on the east side of blue river, and knight's town, on the east side ten miles, and encamped by the side of the way one mile west of knight's town, just at dark. the air was cool in the evening and after the fires were built, which was necessary for our comfort and convenience, our encampment looked beautiful, and we attracted the attention of all who passed by, and of the citizens of the neighborhood who declared that our company exceeded any they had before seen in all their lives. distance from kirtland three hundred and thirty-five miles. [sidenote: a sunday journey.] _sunday, september 2_.--frost seen in the morning. it being quite cool, we thought it our duty to go on our way, so we started at eight o'clock, and came through the small villages of liberty and portland, and stopped at noon in center township, hancock county, at mr. caldwell's, about nine miles from our encampment. here the son of e. p. merriam died; the body was carried on to our place of encampment at night. in the afternoon we came through greenfield, the county seat of hancock county. crossed sugar creek, nine miles, and encamped at night on buck creek on the west line of hancock county, and east line of marion county, having traveled twenty-one miles through a low, level country of clay soil and hard road. the crops of corn were small, and all grain scarce. the weather is cool and the roads good, but from appearances they had been almost impassable. three hundred and fifty-six miles from kirtland. [sidenote: death of bathsheba willey.] _monday, september 3_.--cold and frosty in the morning. {135} we arose at four, as usual, and at half-past five sister bathsheba willey, who was sick when we started from kirtland, died and was buried together with brother merriam's child in the northeast corner of t. ruther's orchard, jones township, hancock county, about one-fourth of a mile east from buck creek. the stage broke lucius n. scovil's wagon down. [4] we came this day to indianapolis, on the east side of white river, the metropolis of the state of indiana, and pitched our tents at night six and one-sixth miles west of the city, in wayne township, on the farm of brother miller. distance from kirtland, three hundred and seventy-three miles. [sidenote: warning and exhortation.] _tuesday, september 4_.--in the morning b. s. wilbur, who had been left behind in dayton, ohio, to transact some business, came up in the stage about four o'clock. the camp was called together in the morning, and warned by the council of the displeasure of our heavenly father with some for their wickedness, and that his judgments would fall upon them with greater weight than they had if there was not a speedy repentance. the council also entreated all to be humble and pray much, for the destroyer was in our midst and many were afflicted. ira thornton, overseer of tent no. eight, third division, by leave of the council, stayed behind to go up to the land of zion with his father-in-law, who resided near our encampment, and was going to start in a few days. brother thornton during the journey had been a faithful brother, and stopped now merely on his wife's account, and not that he was or had been disaffected with the movements in the camp or with the management of the council. josiah butterfield stopped to get a wagon wheel made, and the camp started at a late hour. we came through {136} cumberland village, two miles; thence through plainfield, in guilford township, hendricks county, five miles; and stopped at noon in liberty township, two miles east of bellville, five miles from plainfield, through which we passed in the afternoon; thence through the village of bellville eight miles, and encamped late in the evening about three miles west of bellville, having traveled twenty-three miles. david elliot left the camp this morning. distance from kirtland, three hundred and ninety-six miles. _wednesday, september 5_.--thomas nickerson's child died in the night, and was buried where we stopped at noon on the farm of noal fouts, west of the village of putnamville. passed this day through mt. meridian, putnamville, and manhattan. crossed walnut and mccray creek and encamped by the side of the way just west of clay county, having traveled twenty miles. distance from kirtland, four hundred and sixteen miles. [sidenote: arrival at terre haute.] _thursday, september 6_.--traveled thirteen miles through a fine country, good road, and pitched our tents between two and three miles east of terre haute, the county seat of vigo county, situated on the west side of the wabash, on a swell of land in a beautiful prairie surrounded by a fruitful and fertile country. distance from kirtland, four hundred and thirty-three miles. _friday, september 7_.--sometime in the night a daughter of otis shumway died; and in the morning a child of j. a. clark died. both were buried in the graveyard in terre haute through which we passed, and crossed the wabash about twelve o'clock at both ferries, and left the national road and turning to the right, took the north arm prairie road to paris. traveled nine miles, and encamped in lafayette township, three-fourths of a mile east of the illinois line. the distance from kirtland, the way we came, to terre haute is four hundred and thirty-six miles. e. cherry did not come up, and was left behind; his family was sick. [sidenote: in illinois.] _saturday, september 8_.--crossed the illinois line in the {137} morning into edgar county; crossed the north arm prairie, so-called; crossed sugar creek and came through paris, the county seat of edgar county, and traveled fourteen miles on a prairie, and put up for the night at a late hour, pitching our tents on the prairie near the house of mr. keller, who appeared friendly and obliging. traveled today twenty-five miles. distance from kirtland, four hundred and seventy miles. _sunday, september 9_.--started early, and came to ambro creek, in a grove, two miles, and encamped during the day. the fourth division came up just as we started in the morning; for they were unable to travel as fast as the other divisions owing to the heat of the day on saturday. distance from kirtland, four hundred and seventy-two miles. [sidenote: serious difficulties considered.] the council met after we encamped, and after much consultation concluded to call the heads of families together and lay before them our situation with respect to means and the prospects before us and the apparent impossibility of our obtaining labor for ourselves and for the support of our families in the city of far west during the coming winter; and to advise them, especially those that did not belong to the seventies, to commence looking for places for themselves where they could procure a subsistence during the winter and procure means sufficient to remove them to missouri in the spring. accordingly in the afternoon the camp were called together and those things laid before them for their consideration, which seemed to meet with the approval of a large majority of the heads of families in the camp. distance from kirtland, four hundred and seventy-two miles. [sidenote: dissatisfaction in camp.] _monday, september 10_.--considerable anxiety seemed to be manifested by some concerning the advice of the council, and some complained, like ancient israel, and said that they did not thank the council for bringing them so far, and had rather been left {138} in kirtland, and some said one thing and some another. among the number were aaron cheney, nathan cheney, william draper and thomas draper and henry munroe, who were sent for, to come and settle with the clerks and look out for quarters immediately. themira draper, alfred draper and cornelius vanleuven left the camp with them. reuben daniels, whose wife was sick and had a son born in the night, together with ethan a. moore and joel harvey, also left the camp to stop for a few days and then pursue their journey by themselves. after the camp started joseph coon stopped because his wife was sick. we traveled five or six miles west of the little ambarras, where we encamped. we passed through a small place called independence, which is in an oak opening, in which we had encamped. it was about six miles through it, and then we crossed through a prairie fifteen miles, and encamped on the west side of the east ocha or kaskaskias, some of the teams not coming up to the encampment till twelve o'clock. traveled twenty-two miles. distance from kirtland, four hundred and ninety-four miles. [sidenote: increased sickness.] _tuesday, september 11_.--crossed another prairie, fourteen miles, and encamped at four p. m. on the west side of the west ocha, in macon county, having traveled sixteen miles. distance from kirtland, five hundred and ten miles. many in the camp at this time were sick and afflicted. some with fever and ague, and some with one thing and some with another. the most dangerous were elder josiah willey and john wright, son of asa wright, aged about fourteen years. _wednesday, september 12_.--started at eight o'clock and crossed another prairie twelve miles, then through a piece of timber land on the headwaters of san juan river, then over a three-mile prairie, and stopped to refresh our teams in the edge of the wood a little after noon, sixteen miles from our encampment of the night before. in the {139} afternoon crossed over a prairie four miles, then through a piece of timbered land, then another prairie two miles, and encamped by the side of a small creek, having traveled this day twenty-two miles. distance from kirtland, five hundred and thirty-nine miles. _thursday, september 13_.--in the morning it was ascertained that george stringham and benjamin baker, with joseph c. clark had stopped behind, or could not come up because of the failure of their teams. asa wright did not come up at night, but came up in the morning by himself before we started, to settle his accounts. his son being sick was the reason of his staying behind. alba whittle and joel h. johnson also settled their accounts, as they expected to stop at springfield or sooner if they could find a place. started at a late hour and traveled fourteen miles through a prairie country down the sangamon river, which ran on the right of the road in a westerly course to the illinois. we encamped about three p. m. on a piece of land laid out for a village called boliva or bolivar. here ira thornton's child died. distance from kirtland, five hundred and fifty-three miles. [sidenote: camp passes through springfield.] _friday, september 14_.--before the first division left the ground elder stringham and benjamin baker came up, but we left them there. we came this day to springfield, eighteen miles, crossing several small creeks and passing through a small place called rochester. from springfield we came four miles, and encamped for the night. we could not procure anything for our teams to eat and were obliged to fasten them to our wagons and give them a little corn or turn them onto dry prairie almost destitute of vegetation. springfield is destined to be the seat of government of illinois and the state house is now in course of building. it is situated on a beautiful prairie and looks like a flourishing place though it is yet in its infancy. elder j. h. johnson and his mother and their families, together with {140} alba whittle, jonathan and cyrus b. fisher, edwin p. merriam and samuel hale--who was sick--and wife, also stopped at springfield or near there, and richard brasher went to huron, three miles west from springfield to stop with his friends for a short season. traveled twenty-two miles. distance from kirtland, five hundred and seventy-five miles. _saturday, september 15_.--william gribble left the camp in the morning to stop at springfield during the winter, and ira thornton left and went on with allen wait. we started before breakfast and traveled fourteen miles. passed through a small village called berlin and camped on spring creek in island grove. here t. p. pierce's child died, and was buried on sunday, near elder keeler's house. elder keeler was late from new portage, ohio. here we tarried till monday morning. distance from kirtland, five hundred and eighty-nine miles. _sunday, september 16_.--we held a meeting in the afternoon and attended to communion. we had but few spectators in the camp during the day. a spirit of union rarely manifested was felt at the meeting, and our souls rejoiced in the holy one of israel. [sidenote: more departures from the camp.] _monday, september 17_.--this morning elias pulsipher, daniel pulsipher, steven starks, hiram h. byington and monro crosier settled their accounts and stopped behind. traveled this day through jacksonville, a fine village, the county seat of morgan county, which we entered about fourteen miles east of jacksonville. from thence we came to geneva, a small, dusty place, and encamped near david orton's, on a prairie, having traveled twenty-five miles. most of the camp was late in arriving on the ground, and some did not come up till morning. distance from kirtland, six hundred and fourteen miles. _tuesday, september 18_.--warren smith, jonas putnam, stephen shumway and d. c. demming and joseph {141} young stopped at geneva, morgan county, and in the course of the day, asaph blanchard, stephen headlock and b. k. hall also stopped near exeter, and james c. snow, whom we found near geneva, joined us. we came through exeter to philip's ferry on the illinois river, four miles below naples, which is on the same river, on the straight road from jacksonville to quincy on the mississippi, which we left and traveled six miles east of the ferry. we arrived at the ferry about four p. m., and some of the teams went over and encamped on the west side of the river in pike county. in the night david elliot, whom we had left in putnam county, indiana, came up on horseback, having arrived with his family within fifteen miles of us in the evening and left us again to hasten on his team that he might overtake us at louisville, missouri. distance from kirtland, six hundred and twenty-nine miles. [sidenote: first tidings from far west.] _wednesday, september 19_.--we all got over the illinois at half-past one p. m. and came to griggsville, then to pittsfield, the county seat of pike county, twelve miles, and encamped on a small hill one mile west of the village. while we were crossing the river two brethren arrived from far west and brought us the first direct information from that place or from any of the brethren in the west since we started on our journey. the country between the illinois river and pittsfield is more rolling than it is on the east of that river, especially east of springfield. distance traveled from kirtland, six hundred and forty-two miles. _thursday, september 20_.--started on our journey and came to atlas, a small village, the former county seat of pike county, twelve miles through a rolling prairie country, then to the snye, a branch of the mississippi, about six miles from the river where we crossed in the afternoon, all but three wagons, into the town of louisiana, in the state of missouri; and encamped about three-fourths of a mile {142} west of the town. traveled twenty miles. distance from kirtland, six hundred and sixty-two miles. [sidenote: a missouri storm.] _friday, september 21_.--traveled about seventeen miles through a hot country and encamped in a wood near a prairie in a heavy rain which fell all the afternoon, and was the first that had fallen on us since we left bath, ohio, and was the most tedious time we had passed through. in the evening it thundered and rained powerfully, most of us went to bed without our supper, and tied our horses to our wagons. we thought it a perilous time, but few complained, nearly all bore it patiently. duncan mcarthur broke down his wagon in the forenoon and did not come up at night. [sidenote: bad roads.] _saturday, september 22_.--traveled this day eighteen miles, eight miles of which was the worst road we had on the journey. the other ten miles prairie. thomas carico broke down his wagon and stopped and mended it, and did not overtake the camp at night. eleaser king and sons, who left kirtland before the camp, came up and encamped with us at night. the air was cool and chilly and towards night uncomfortably cold. we encamped about one-half mile east of lick creek, in monroe county. distance from kirtland, six hundred and ninety-seven miles. _sunday, september 23_.--a heavy frost in the morning, but after the sun arose it was pleasant and warm. we thought it our duty to travel and accordingly started on our way. the road very rough and bad part of the way, especially in the timbered land. duncan mcarthur and thomas carico, who had been left behind in consequence of breaking down their wagons, overtook us in the morning before we all started, some having to stay behind to find their horses, which went back across the prairie about nine miles in the night. e. b. gaylord broke down his wagon and got badly hurt, and did not overtake us till monday night. we traveled to paris, the county seat of monroe county, twenty miles, and {143} encamped one mile west of the town late in the evening near a prairie. crossed south fork of salt river, five miles east of paris, and several other tributary streams of the same river, most of which were dry by reason of the extreme drought which had prevailed in this land during the summer. traveled today twenty-one miles. distance from kirtland, seven hundred and eighteen miles. [sidenote: reorganization of the camp.] _monday, september 24_.--reorganized the camp which had become rather disorganized by reason of so many stopping by the way. the third division was put into the first and second, as that division had become quite small. the council called the camp together and laid before them the scanty means in their hands, and wanted the brethren to furnish such things as they had to dispose of to purchase corn, etc., for our cattle and horses, that we might continue our journey. traveled twenty miles before sunset, most of the way prairie, and encamped on the elk fork of salt river. we found the inhabitants in commotion and volunteering, under the order of governor boggs, as we were repeatedly told, to go up and fight the "mormons" in far west and that region of country. we were very correctly informed that one hundred and ten men had left huntsville in the morning on that expedition; and that the governor had called on five thousand from the upper counties, and if we went any farther we should meet with difficulty and even death as they would as leave kill us as not. we had been saluted with such reports every day after we came through jacksonville, illinois; but we paid little attention to it, trusting in that god for protection which had called upon us to gather ourselves together to the land of zion, and who had thus far delivered us out of the hands of all our enemies, on every hand, not only in kirtland, but on all our journey. traveled this day twenty miles. distance from kirtland, seven hundred and thirty-eight miles. _tuesday, september 25_.--thomas nickerson lost his {144} horses and could not find them before the camp started, and did not overtake us at night. we came through huntsville, the county seat of randolph county, eleven miles, where we were told before we arrived there, that we should be stopped, but nothing of the kind occurred when we came through the town, and we even heard no threats whatever, but all appeared friendly. a mile and a half west of huntsville we crossed the east branch of chariton, and one and a half miles west of the river we found ira ames and some other brethren near the place where the city of manti is to be built, and encamped for the night on dark creek, six miles from huntsville. traveled this day seventeen miles. distance from kirtland, seven hundred and fifty-five miles. [sidenote: proposition to disband the camp.] _wednesday, september 26_.--in the morning elder james foster at a late hour proposed to disband and break up the camp in consequence of some rumors he had heard from the west which he said he believed. elder pulsipher being away only five of the councilors could be present. the other four objected to this proposal, but so far yielded as to consent to have the camp stop till an embassy could be sent to far west to see the state of things in that region and ascertain whether it would be wisdom or not for us to go into that or any of the western states this winter. the camp was called together and the subject was partially laid before them by elder foster, which produced a sadness of countenance seldom seen in the course of our journey. while we were talking over the subject elder pulsipher came up, just as a gentleman by the name of samuel bend, of pike county, missouri, came along, and without knowing our intentions or destination, told us of the state of affairs in far west, and adam-ondi-ahman, and everything we desired to know concerning some particular things. on being told that our intentions were to stop for a while, he advised us to go right along. he told us about the daviess county mob and that the {145} volunteers called for by the governor, which had rendezvoused at keatsville, would be discharged at twelve o'clock, noon. [sidenote: proposition rejected.] on reconsidering the subject a motion was made to go on which was carried unanimously. accordingly we moved on and came to chariton river in chariton county, sixteen miles, and encamped about four p. m. on the west side of the river. in the afternoon before we started from the place where we stopped to feed on the seven mile prairie, near brother kellog's, the militia volunteers began to go by on their return home, and we continued to meet them most of the afternoon. most of them passed us civilly, but some of them were rather saucy, few replies, however, were made to them. we met some brethren from far west during the day which confirmed what we had been told in the morning by mr. bend. brother nickerson overtook us having found his horses, and eight or ten wagons of brethren from huron county, ohio, and other places, also ira o. thompson, who had formerly been with us as a member of the camp, stayed with us at night. traveled sixteen miles this day. distance from kirtland, seven hundred and seventy-one miles. [sidenote: on grand river.] _thursday, september 27_.--started in the morning in some confusion, owing to some misunderstanding, and came to keatsville on a branch of the chariton, two miles, and about half a mile west of the town, which is the county seat of chariton county. we left the state road and took the road to chillicothe and went up on the east side of grand river, crossed a prairie about eighteen miles, beautifully diversified with valleys and rolling swells which give it a truly picturesque appearance. it has been surveyed and allotted for military purposes, and for that reason is still unoccupied. we encamped at night at the confluence of the forks of yellow creek, having traveled twenty-two miles. elder james foster left us at keatsville to go by the {146} way of de witt, to see his son-in-law, jonathan thompson. in the evening the council met to settle some difficulties and set in order some things that seemed to require attention to enable us to move in order and in peace the remainder of the journey. traveled twenty-two miles today. distance from kirtland, seven hundred and ninety-three miles. _friday, september 28_.--crossed turkey creek, seven miles; locus, four; and pitched our tents on the east side of parson's creek, in linn county, six miles from locus creek, making seventeen miles. distance from kirtland, eight hundred and ten miles. _saturday, september 29_.--came to mr. gregory's on madison creek, six miles; thence to chillicothe, a town lately laid out for the county seat of livingston county, eight miles; and encamped about a mile west toward grand river. thomas carico's and j. h. holmes' wagons were turned over in the course of the day, but no particular injury was done to any person. the road was new, and in some places rough, especially in the timbered land on the creeks. traveled fifteen miles today. distance from kirtland, eight hundred and twenty-five miles. _sunday, september 30_.--came to grand river, two and one-half miles, crossed over and came to a small collection of houses, called utica; two and one-half miles, here we found brother sliter from kirtland, and some other brethren. from utica we came through a rough and rolling country for ten miles to brother walker's, on shoal creek, crossed the creek and camped on the west side near the prairie. richard blanchard, who joined the camp at bath, left the camp and went to join his friends who lived near chillicothe. traveled fifteen miles today. distance from kirtland, eight hundred and forty miles. _monday, october 1_.--came from elder walker's across the prairie, about nineteen miles, and encamped on {147} brushy creek. joshua s. holman, by permission of one or two of the council, went on sunday evening to visit elder jacob myers, formerly from richland county, ohio, and early in the morning started on his way without waiting for the camp, disregarding the advice of the council, and in the evening, at a meeting of the camp, his proceedings were condemned by a unanimous vote. traveled twenty miles and encamped on brushy fork of shoal creek, on the prairie. the entire distance from kirtland, eight hundred and sixty miles. _tuesday, october 2_.--crossed long, log, and goose creeks, and arrived in far west about five p. m. here we were received with joyful salutations by the brethren in that city. five miles from the city we were met by the first presidency of the church of latter-day saints, joseph smith, jun., sidney rigdon and hyrum smith, together with isaac morley, patriarch of far west, and george w. robinson, and by several other brethren between there and the city, who received us with open arms, and escorted us into the city. we encamped on the public square round the foundation of the temple. traveled this day ten miles. whole distance from kirtland, eight hundred and seventy miles. [here the camp journal's narrative ends. the two following entries which complete the history of this remarkable journey are taken from the prophet's account of the proceedings relative to the camp on its arrival.] _wednesday, october 3_.--the camp continued their journey to ambrosial creek, where they pitched their tents. i went with them a mile or two, to a beautiful spring, on the prairie, accompanied by elder rigdon, brother hyrum and brigham young, with whom i returned to the city, where i spent the remainder of the day. _thursday, october 4_.--this is a day long to be remembered by that part of the church of jesus christ of latter-day saints, called the camp, or kirtland camp no. 1, {148} for they arrived at their destination and began to pitch their tents about sunset, when one of the brethren living in the place proclaimed with a loud voice: "_brethren, your long and tedious journey is now ended; you are now on the public square of adam-ondi-ahman. this is the place where adam blessed his posterity, when they rose up and called him michael, the prince, the archangel, and he being full of the holy ghost predicted what should befall his posterity to the latest generation."--doctrine and covenants_. footnotes 1. in speaking of the services this 12th day of august, and the discourse of elder john e. page, brother samuel d. tyler, who, as well as judge elias smith, kept a most excellent journal of the camp's proceedings day by day, says: "elder john e. page of the canada camp preached at three o'clock to us, and many spectators. text. jer. 31:6. in his discourse he proved that america was the land given to joseph's posterity, and that the indians are the descendants of joseph, and that they would be gathered to zion and the jews to jerusalem and that the watchmen shall lift up their voices on mount zion, etc. in short, he preached the truth with power. at the close he said he had been preaching in fairfield and had the confidence and good feeling of the people, and he advised that none of less talent than himself, should venture to preach to them, lest they should injure the cause. he said he did not say this to boast, but i think he had better not [have] said it, for i think it was not according to scripture and the spirit of god; for god has chosen the weak and foolish things of the world to confound the wisdom of the wise and prudent. now, if the lord will send poor, weak elders to any people to preach to them, i doubt not that he will risk them, yea, and risk his cause with them also." 2. by an error this initial in the list of names is given as w. 3. the amount is not stated in the camp journal. 4. this incident is related by samuel d. tyler, under date of sunday, september 2nd, as follows: "this afternoon a miserable drunken stage driver maliciously ran aside out of his course and struck the fore wheel of one of our wagons and stove it in and dropped it; then drove off exulting in his mischief. the stage he drove was marked _j. p. voorhees_." {149} chapter xi. expulsion of the saints from de witt, carroll county, missouri. [sidenote: vexatious persecution of willard richards.] _wednesday, october 3_.--sister alice hodgin died at preston on the 2nd of september, 1838. and it was such a wonderful thing for a latter-day saint to die in england, that elder willard richards was arraigned before the mayor's court at preston, on the 3rd of october, charged with "killing and slaying" the said alice with a "black stick," etc., but was discharged without being permitted to make his defense, as soon as it was discovered that the iniquity of his accusers was about to be made manifest. the mob continued to fire upon the brethren at de witt. [sidenote: mob movements at de witt.] the following is an extract from general parks' express to general atchison: dear sir:--i received this morning an affidavit from carroll county. the following is a copy: "henry root, on his oath, states that on the night of the first of october, there was collected in the vicinity of de witt, an armed force, consisting of from thirty to fifty persons, and on the morning of the second of october they came into the town of de witt and fired on the civil inhabitants of that place. thirteen of said individuals were seen by me in that place, and i believe there is actually an insurrection in that place. "henry root. "subscribed and sworn to this 3rd day of october, 1838. "william b. morton, j. p." in consequence of which information, and belief of an attack being made on said place, i have ordered out the two companies raised by your order, to be held in readiness under the commands of captains bogart and houston, to march for de witt, in carroll county, by eight o'clock tomorrow morning, armed and equipped as the law directs, with {150} six days' provisions and fifty rounds of powder and ball. i will proceed with these troops in person, leaving colonel thomas in command of grand river. as soon as i reach de witt, i will advise you of the state of affairs more fully. i will use all due precaution in the affair, and deeply regret the necessity of this recourse. h. g. parks, brigadier-general 2nd brigade, 3rd division. _thursday, october 4_.--i spent most of this day with my family. the mob again fired upon the saints at de witt, who were compelled to return the fire in self-defense. [sidenote: scattering firebrands.] to show how firebrands, arrows and death were scattered through the state, and that too by men high in authority, and who were sworn to preserve the public peace, i quote the following from a communication of general lucas to the governor dated boonville, missouri, october 4, 1838: _letter of general lucas to governor boggs_. dear sir:--as we passed down the missouri river, on monday last, we saw a large force of mormons at de witt, in carroll county, under arms. their commander, colonel hinkle, formerly of caldwell county, informed me that there were two hundred, and that they were hourly expecting an attack from the citizens of carroll county, who he said were then encamped only six miles from there, waiting for a reinforcement from saline county. hinkle said they had determined to fight. news had just been received at this place, through dr. scott of fayette, that a fight took place on yesterday, and that several persons were killed. dr. scott informed me that he got his information from a gentleman of respectability, who had heard the firing of their guns as he passed down. if a fight has actually taken place, of which i have no doubt, it will create excitement in the whole of upper missouri, and those base and degraded beings will be exterminated from the face of the earth. if one of the citizens of carroll should be killed, before five days i believe that there will be from four to five thousand volunteers in the field against the mormons, and nothing but their blood will satisfy them. it is an unpleasant state of affairs. the remedy i do not pretend to suggest to your excellency. my troops of the fourth division were only dismissed subject to further orders, and can be called into the field at an hour's warning. samuel d. lucas. {151} [sidenote: the prophet's comment.] "_base and degraded beings_!" whoever heard before of high-minded and honorable men condescending to sacrifice their honor, by stooping to wage war, without cause or provocation against "base and degraded beings." but general lucas is ready with his whole division, at "an hour's warning," to enter the field of battle on such degraded terms, if his own statement is true. but general lucas knew better. he knew the saints were all innocent, unoffending people, and would not fight, only in self-defense, and why write such a letter to the governor to influence his mind? why not keep to truth and justice? poor lucas! the annals of eternity will unfold to you who are the "base beings," and what it will take to "satisfy" for the shedding of "mormon blood." _friday, october 5_.--report of the committee of chariton county: the undersigned committee were appointed at a public meeting by the citizens of chariton county, on the 3rd day of october for the purpose of repairing to de witt, in carroll county, to inquire into the nature of the difficulties between the citizens of carroll and the mormons. we arrived at the place of difficulties on the 4th of october, and found a large portion of the citizens of carroll and the adjoining counties assembled near de witt, well armed. we inquired into the nature of the difficulties. they said that there was a large portion of the people called mormons embodied in de witt, from different parts of the world. they were unwilling for them to remain there, which is the cause of their waging war against them. to use the gentlemen's language, "they were waging a war of extermination, or to remove them from the said county." we also went into de witt, to see the situation of the mormons. we found them in the act of defense, begging for peace, and wishing for the civil authorities to repair there as early as possible, to settle the difficulties between the parties. hostilities have commenced and will continue until they are stopped by the civil authorities. this we believe to be a correct statement of both parties. this the 5th day of october, 1835. john w. price, wm. h. logan. subscribed to and sworn before me, the undersigned, one of the {152} justices of the peace within and for chariton county, and state of missouri, the 5th day of october, 1838. john morse, j. p. this day also [october 5] general atchison wrote the governor from boonville, that in carroll county the citizens were in arms for the purpose of driving the "mormons" from that county. [sidenote: conference at far west.] the third quarterly conference of the church in caldwell county was held at far west, president brigham young presiding. as there was not a sufficient number of members present to form a quorum for business after singing and prayer, conference adjourned till 2 p. m., when they met and opened as usual, presidents marsh and young presiding. there was not a sufficient number of the members of the high council or any other quorum to do business as a quarterly conference. they voted to ordain a few elders, appointed a few missions, and adjourned till tomorrow at ten o'clock a. m. [sidenote: news of mob violence from de witt.] about this time i took a journey in company with some others, to the lower part of the county of caldwell, for the purpose of selecting a location for a town. while on my journey, i was met by one of the brethren from de witt, in carroll county, who stated that our people who had settled in that place were and had been some time, surrounded by a mob, who had threatened their lives, and had shot at them several times; and that he was on his way to far west, to inform the brethren there of the facts. [sidenote: the prophet's hopes of peace disappointed.] i was surprised on receiving this intelligence, although there had, previous to this time, been some manifestations of mobs, but i had hoped that the good sense of the majority of the people and their respect for the constitution, would have put down any spirit of persecution which might have been manifested in that neighborhood. immediately on receiving this intelligence i made {153} preparations to go to that place, and endeavor, if possible, to allay the feelings of the citizens, and save the lives of my brethren who were thus exposed to their wrath. [sidenote: the prophet arrives at de witt.] _saturday, october 6_.--i arrived at de witt, and found that the accounts of the situation of that place were correct, for it was with much difficulty, and by traveling unfrequented roads, that i was able to get there, all the principal roads being strongly guarded by the mob, who refused all ingress as well as egress. i found my brethren, who were only a handful in comparison to the mob by which they were surrounded, in this situation, and their provisions nearly exhausted, and no prospect of obtaining any more. we thought it necessary to send immediately to the governor, to inform him of the circumstances, hoping to receive from the executive the protection which we needed; and which was guaranteed to us in common with other citizens. several gentlemen of standing and respectability, who lived in the immediate vicinity who were not in any way connected with the church of latter-day saints, who had witnessed the proceedings of our enemies, came forward and made affidavits to the treatment we had received, and concerning our perilous situation; and offered their services to go and present the case to the governor themselves. [sidenote: continuance of far west conference.] the quarterly conference convened at far west this day [october 6th] at ten o'clock according to adjournment, presidents marsh and young presiding. elder benjamin l. clapp [1] said he had just returned from kentucky, where he had been laboring, and that many doors were open there. a call was made for volunteers to go into the vineyard and preach, when elders james carroll, james galliher, {154} luman a. shurtliff, james dana, ahaz cook, isaac decker, cornelius p. lott and alpheus gifford offered themselves. president marsh instructed them not to go forth boasting of their faith, or of the judgments of the lord, but to go in the spirit of meekness, and preach repentance. [2] [sidenote: john taylor sustained to be an apostle.] elder john taylor [3] from canada, by request, gave a statement of his feelings respecting his having been appointed as one of the twelve, saying that he was willing to do anything that god would require of him; whereupon it was voted that brother john {155} taylor fill one of the vacancies in the quorum of the twelve. stephen chase was ordained president of the elders' quorum in far west. isaac laney, horace alexander and albert sloan were ordained elders under the hands of the presidents. samuel bent and isaac higbee were appointed to fill the places of john murdock and george m. hinkle in the high council, the two last named brethren having removed to de witt. conference adjourned to the first friday and saturday in january next, at ten a. m. ebenezer robinson, clerk. [sidenote: england.] there were seven cut off from the church in preston, england, this day. [sidenote: de witt.] general parks wrote general atchison from brigade headquarters, five miles from de witt, carroll county: _communication of clark to atchison on affairs at de witt_. sir:--immediately after my express to you by mr. warder was sent, i proceeded to this place, which i reached yesterday with two companies of mounted men from ray county. i ordered colonel jones to call out three companies from this county, to hold themselves in readiness to join me at carrolton on the fifth instant, which order has not been carried into effect. none of carroll county regiment is with me. {156} on arriving in the vicinity of de witt, i found a body of armed men under the command of dr. austin, encamped near de witt, besieging that place, to the number of two or three hundred, with a piece of artillery ready to attack the town of de witt. on the other side, hinkle has in that place three or four hundred mormons to defend it, and says he will die before he will be driven from thence. on the 4th instant they had a skirmish--fifteen or thirty guns fired on both sides, one man from saline county wounded in the hip. the mormons are at this time too strong, and no attack is expected before wednesday or thursday next, at which time dr. austin hopes his forces will amount to five hundred men, when he will make a second attempt on the town of de witt, with small arms and cannon. in this posture of affairs, i can do nothing but negotiate between the parties until further aid is sent me. i received your friendly letter of the 5th instant, by mr. warder, authorizing me to call on general doniphan, which call i have made on him for five companies from platte, clay and clinton counties, with two companies i ordered from livingston, of which i doubt whether these last will come; if they do, i think i will have a force sufficient to manage these belligerents. should these troops arrive here in time, i hope to be able to prevent bloodshed. nothing seems so much in demand here (to hear the carroll county men talk) as mormon scalps; as yet they are scarce. i believe hinkle, with the present force and position, will beat austin with five hundred of his troops. the mormons say they will die before they will be driven out, etc. as yet they have acted on the defensive, as far as i can learn. it is my settled opinion, the mormons will have no rest until they leave; whether they will or not, time only can tell. h. g. parks. [sidenote: the mob's appeal to howard county for help.] under the same date, [october 6th] from the mob camp near de witt, eleven blood-thirsty fellows, viz., congrave jackson, larkin h. woods, thomas jackson, rolla m. daviess, james jackson, jun., johnson jackson, john l. tomlin, sidney s. woods, geo. crigler, william l. banks, and whitfield dicken, wrote a most inflammatory, lying and murderous communication to the citizens of howard county, calling upon them as friends and fellow citizens, to come to their immediate rescue, as the "mormons" were then firing upon them and they would have to act on the defensive until they could procure more assistance. {157} a. c. woods, a citizen of howard county, made a certificate to the same lies, which he gathered in the mob camp; he did not go into de witt, or take any trouble to learn the truth of what he certified. while the people will lie and the authorities will uphold them, what justice can honest men expect? [sidenote: general clark's endorsement of the mob.] _tuesday, october 9_.--general clark wrote the governor from boonville, that the names subscribed to the paper named above, are worthy, prudent and patriotic citizens of howard county, yet these men would leave their families and everything dear, and go to a neighboring county to seek the blood of innocent men, women and children! if this constitutes "worth, prudence and patriotism," let me be worthless, imprudent and unpatriotic. [sidenote: the governor's answer to the saints.] the messenger, mr. caldwell, who had been dispatched to the governor for assistance, returned, but instead of receiving any aid or even sympathy from his excellency, we were told that "the quarrel was between the mormons and the mob," and that "we might fight it out." [sidenote: house burning and robbing.] about this time a mob, commanded by hyrum standly, took smith humphrey's goods out of his house, and said standly set fire to humphrey's house and burned it before his eyes, and ordered him to leave the place forthwith, which he did by fleeing from de witt to caldwell county. the mob had sent to jackson county and got a cannon, powder and balls, and bodies of armed men had gathered in, to aid them, from ray, saline, howard, livingston, clinton, clay, platte counties and other parts of the state, and a man by the name of jackson, from howard county, was appointed their leader. the saints were forbidden to go out of the town under pain of death, and were shot at when they attempted to go out to get food, of which they were destitute. as fast as their cattle or horses got where the mob could get hold {158} of them, they were taken as spoil, as also other kinds of property. by these outrages the brethren were obliged, most of them, to live in wagons or tents. [sidenote: mob leaders made commanders of militia.] application had been made to the judge of the circuit court for protection, and he ordered out two companies of militia, one commanded by captain samuel bogart, a methodist minister, and one of the worst of the mobocrats. the whole force was placed under the command of general parks, another mobber, if his letter speaks his feelings, and his actions do not belie him, for he never made the first attempt to disperse the mob, and when asked the reason of his conduct, he always replied that bogart and his company were mutinous and mobocratic, that he dare not attempt a dispersion of the mob. two other principal men of the mob were major ashly, member of the legislature, and sashiel woods, a presbyterian clergyman. general parks informed us that a greater part of his men under captain bogart had mutinied, and that he would be obliged to draw them off from the place, for fear they would join the mob; consequently he could offer us no assistance. [sidenote: hardships of the saints.] we had now no hopes whatever of successfully resisting the mob, who kept constantly increasing; our provisions were entirely exhausted, and we were worn out by continually standing on guard, and watching the movements of our enemies, who, during the time i was there, fired at us a great many times. some of the brethren perished from starvation; and for once in my life, i had the pain of beholding some of my fellow creatures fall victims to the spirit of persecution, which did then, and has since, prevailed to such an extent in upper missouri. they were men, too, who were virtuous and against whom no legal process could for one moment be sustained, but who, in consequence of their love of god, attachment to his cause, and their determination to {159} keep the faith, were thus brought to an untimely grave. [sidenote: proposals for the departure of the saints.] in the meantime henry root and david thomas, who had been the soul cause of the settlement of our people in de witt, solicited the saints to leave the place. thomas said he had assurances from the mob, that if they would leave the place they would not be hurt, and that they would be paid for all losses which they had sustained, and that they had come as mediators to accomplish this object, and that persons should be appointed to set a value on the property which they had to leave, and that they should be paid for it. the saints finally, through necessity, had to comply, and leave the place. accordingly the committee was appointed--judge erickson was one of the committee, and major florey, of rutsville, another, the names of others are not remembered. they appraised the real estate, that was all. [sidenote: a sad journey.] when the people came to start, many of their horses, oxen and cows were gone, and could not be found. it was known at the time, and the mob boasted of it, that they had killed the oxen and lived on them. many houses belonging to my brethren were burned, their cattle driven away, and a great quantity of their property was destroyed by the mob. the people of de witt utterly failed to fulfill their pledge to pay the saints for the losses they sustained. the governor having turned a deaf ear to our entreaties, the militia having mutinied, the greater part of them being ready to join the mob, the brethren, seeing no prospect of relief, came to the conclusion to leave that place, and seek a shelter elsewhere. gathering up as many wagons as could be got ready, which was about seventy, with a remnant of the property they had been able to save from their ruthless foes, they left de witt and started for caldwell county on the afternoon of thursday, october 11, 1838. they traveled that day about twelve miles, and encamped in a grove of timber near the road. that evening a woman, of the name of jensen, who {160} had some short time before given birth to a child, died in consequence of the exposure occasioned by the operations of the mob, and having to move before her strength would properly admit of it. she was buried in the grove, without a coffin. during our journey we were continually harassed and threatened by the mob, who shot at us several times, whilst several of our brethren died from the fatigue and privation which they had to endure, and we had to inter them by the wayside, without a coffin, and under circumstances the most distressing. we arrived in caldwell on the twelfth of october. footnotes: 1. benjamin l. clapp, who afterwards became one of the first council of seventy, was born in the state of alabama, august 19, 1814. he had joined the church in an early day, and had already performed successful missions in the south, especially in the state of kentucky. 2. this missionary movement at a time when it may be said that the whole country was "up in arms" against the church, and its fortunes were apparently desperate, is truly an astonishing thing. and yet such missionary movements have become quite characteristic of the church of jesus christ of latter-day saints. its fortunes have never been at so low an ebb but what it could always undertake some great missionary enterprise. for example, when apostasy was rife in kirtland, and the powers of darkness seemed massed for its overthrow, the prophet, "to save the church," organized and sent forth a mission to great britain; and now from upper missouri, when the whole organization seemed to be in danger of disintegration, a mission is nevertheless organized to go into the southern states to preach the gospel. in later volumes of this work we shall also see that in 1850, when the whole body of the mormon people had been expatriated from their country and fled into the desert wilderness of the rocky mountain region, and when it was generally supposed that the world had practically seen the last of mormonism, and when the saints still had before them the task of subduing a wilderness, and many thousands of their people yet to gather from the east, where they were in a scattered condition, and the very existence of the people to human eyes seemed precarious, lo! a world-wide mission was organized and members of the quorum of apostles were sent from the church in the wilderness, into scandinavia, france, germany, italy and switzerland. this missionary spirit so characteristic of the church, and to which it so staunchly adheres in all its fortunes, proclaims the genius of the work. the primary purpose of the church's existence is to proclaim the truth of which it is the sacred depository, and after that to perfect the lives of those who receive its message. in proportion to its devotion to these two grand objects of its existence, has been and always will be the measure of its success. 3. john taylor was born november 1st, 1808, in milnthorp, a small town near the head of morecombe bay, and not far from windemere, the "queen of english lakes," in the country of westmoreland, england. his father's name was james taylor, whose forefathers for many generations had lived on an estate known as craig gate, in ackenthwaite. john taylor's mother's name was agnes; her maiden name was also taylor. her grandfather, christopher taylor, lived to be ninety-seven years of age. his son john, father of agnes, held an office in the excise under the government from his first setting out in life to the age of about sixty. the maiden name of agnes taylor's mother was whittington, a descendant of the family made famous by richard whittington, the younger son of sir william whittington. at the age of seventeen elder taylor was made a methodist exhorter or local preacher, and was very active and earnest in his ministerial labors. in 1832 he removed with his family to toronto, upper canada, and here engaged in preaching under the auspices of the methodist church. within a year after his arrival in canada he married leonora cannon, daughter of captain george cannon (grandfather of the late george q. cannon). leonora cannon had come to canada as the companion of the wife of mr. mason, a the private secretary of lord aylmer, governor-general of canada. she was a devout methodist, and through attendance upon church became acquainted with mr. taylor. while living in toronto elder taylor associated himself with a number of gentlemen of education and refinement who were not quite satisfied with the doctrines of their respective churches, as those doctrines did not agree with the teachings of the bible. through this organization, they were seeking for greater religious light, and it was under these circumstances that elder parley p. pratt arrived in toronto with a letter of introduction to elder taylor, and several times addressed this association of gentlemen who were seeking the truth. the end of the matter was that john taylor accepted the gospel under the ministration of elder pratt; and was soon afterwards ordained an elder in the church, and commenced his missionary labors. of his journey to kirtland and defense of the prophet against the fulminations of apostates we have already spoken. (see vol. ii, p. 488--note). elder taylor had come to missouri in response to the notification he had received that he was chosen an apostle of the lord jesus christ by revelation. (see revelation of 8th of july, 1838, pp. 46, 47). {161} chapter xii. movements of the mob upon de witt--battle of crooked river--exterminating order of governor boggs. [sidenote: plan of the mob to dispossess the saints.] no sooner had the brethren left de witt than sashiel woods called the mob together, and made a speech to them to the effect that they must hasten to assist their friends in daviess county. the land sales, he said, were coming on, and if they could get the "mormons" driven out, they could get all the lands entitled to pre-emptions, and that they must hasten to daviess county in order to accomplish their object; that if they would join and drive out the saints, the old settlers could get all the lands back again, as well as all the pay they had received for them. he assured the mob that they had nothing to fear from the state authorities in so doing, for they had now full proof that those authorities would not assist the "mormons," and that they [the mob] might as well take their property from them as not. his proposition was agreed to, and accordingly the whole banditti started for daviess county, taking with them their cannon. in the meantime, cornelius gilliam was busily engaged in raising a mob in platte and clinton counties, to aid woods in his effort to drive peaceable citizens from their homes and take their property. [sidenote: plans of doniphan to protect the saints.] on my arrival in caldwell, i was informed by general doniphan, of clay county, that a company of mobbers, eight hundred strong, were marching toward a settlement of our people in daviess county. he ordered out one of the officers to raise a force and march immediately to what he called wight's {162} town [adam-ondi-ahman], and defend our people from the attacks of the mob, until he should raise the militia in his [clay] and the adjoining counties to put them down. a small company of militia, who were on their way to daviess county, and who had passed through far west, he ordered back again, stating that they were not to be depended upon, as many of them were disposed to join the mob, and to use his own expression, were "damned rotten hearted." _sunday, october 14_.--i preached to the brethren at far west from the saying of the savior: "greater love hath no man than this, that he lay down his life for his brethren." at the close i called upon all that would stand by me to meet me on the public square the next day. [sidenote: state of affairs in england.] there were seven cut off from the church in preston, england, this day. it was a general time of pruning in england. the powers of darkness raged, and it seemed as though satan was fully determined to make an end of the work in that kingdom. elders joseph fielding and willard richards had as much as they could do for some time, to see to the branches already planted, without planting new ones. [sidenote: organization for defense.] _monday, october 15_.--the brethren assembled on the public square of far west and formed a company of about one hundred, who took up a line of march for adam-ondi-ahman. here let it be distinctly understood that this company were militia of the county of caldwell, acting under lieutenant-colonel george m. hinkle, agreeable to the order of general doniphan, and the brethren were very careful in all their movements to act in strict accordance with the constitutional laws of the land. [sidenote: mob depredations at "diahman."] the special object of this march was to protect adam-ondi-ahman, and repel the attacks of the mob in daviess county. having some property in that county, and having a house building there, i went up at the same time. while i was there a number of houses belonging to our people were burned by the {163} mob, who committed many other depredations, such as driving off horses, sheep, cattle, hogs, etc. a number of those whose houses were burned down, as well as those who lived in scattered and lonely situations, fled into the town for safety, and for shelter from the inclemency of the weather, as a considerable snowstorm took place on the 17th and 18th. women and children, some in the most delicate condition, were thus obliged to leave their homes and travel several miles in order to effect their escape. my feelings were such as i cannot describe when i saw them flock into the village, almost entirely destitute of clothes, and only escaping with their lives. [sidenote: affairs at millport.] during this state of affairs, general parks arrived in daviess county, and was at the house of colonel lyman wight on the 18th, when the intelligence was brought that the mob were burning houses; and also when women and children were fleeing for safety, among whom was agnes m. smith, wife of my brother, don carlos smith, who was absent on a mission in tennessee. her house had been plundered and burned by the mob, and she had traveled nearly three miles, carrying her two helpless babes, and had to wade grand river. [sidenote: parks' order to wight to disperse the mob.] colonel wight, who held a commission in the 59th regiment under his (general parks') command, asked what was to be done. parks told him that he must immediately call out his men and go and put the mob down. accordingly a force was immediately raised for the purpose of quelling the mob, and in a short time was on its march, with a determination to disperse the mob, or die in the attempt; as the people could bear such treatment as was being inflicted upon them no longer. [sidenote: strategem of the mob.] the mob, having learned the orders of general parks, and likewise being aware of the determination of the oppressed, broke up their encampment and fled. the mob seeing that they could not succeed by force, now resorted to strategem; and after {164} removing their property out of their houses, which were nothing but log cabins, they fired them, and then reported to the authorities of the state that the "mormons" were burning and destroying all before them. [1] [sidenote: beginning of wm. clayton's ministry.] _friday, october 19_.--elder william clayton quitted his temporal business in england, and gave himself wholly to the ministry, and soon commenced preaching and baptizing in manchester. [sidenote: vindication of the prophet's business course in kirtland.] as i was driven away from kirtland without the privilege of settling my business, i had, previous to this, employed colonel oliver granger as my agent, to close all my affairs in the east, and as i have been accused of "running away, cheating my creditors, etc.," i will insert one of the many cards and letters i have received from gentlemen who have had the best opportunity of knowing my {165} business transactions, and whose testimony comes unsolicited: _a card_. painsville, october 19, 1838. we, the undersigned, being personal acquaintances of oliver granger, firmly believe that the course which he has pursued in settling the claims, accounts, etc., against the former citizens of kirtland township, has done much credit to himself, and all others that committed to him the care of adjusting their business with this community, which also furnishes evidence that there was no intention on their part of defrauding their creditors. [signed] thomas griffith, john s. seymour. [sidenote: crimes of the mob charged to the saints.] about this time william morgan, sheriff of daviess county, samuel bogart, colonel william p. penniston, doctor samuel venable, jonathan j. dryden, james stone and thomas j. martin, made communications or affidavits of the most inflammatory kind, charging upon the "mormons" those depredations which had been committed by the mob, endeavoring thereby to raise the anger of those in authority, rallying a sufficient force around their standard, and produce a total overthrow, massacre, or banishment of the "mormons" from the state. these and their associates were the ones who fired their own houses and then fled the country crying "fire and murder." [sidenote: departure of orson hyde from far west.] it was reported in far west today [october 19th] that orson hyde had left that place, the night previous, leaving a letter for one of the brethren, which would develop the secret. [sidenote: return of the prophet to far west.] _monday, 22_.--on the retreat of the mob from daviess county, i returned to caldwell, with a company of the brethren, and arrived at far west about seven in the evening, where i had hoped to enjoy some respite from our enemies, at least for a short time; but upon my arrival there, i was informed that a mob had commenced hostilities on the borders of {166} caldwell county, adjoining ray county, and that they had taken some of our brethren prisoners, burned some houses, and had committed depredations on the peaceable inhabitants. [sidenote: the saints flock into far west.] _tuesday, 23_.--news came to far west, this morning, that the brethren had found the cannon, which the mob brought from independence, buried in the earth and had secured it by order of general parks. the word of the lord was given several months since, for the saints to gather into the cities, but they have been slow to obey until the judgments were upon them, and now they are gathering by flight and haste, leaving all their effects, and are glad to get off at that. the city of far west is literally crowded, and the brethren are gathering from all quarters. [sidenote: inflammatory letters to the governor.] fourteen citizens of ray county, one of whom was a mr. hudgins, a postmaster, wrote the governor an inflammatory epistle. thomas c. burch, of richmond, wrote a similar communication. also the citizens of ray county, in public meeting, appealed to the governor of the state, to give the people of upper missouri protection from the fearful body of "thieves and robbers;" while the fact is the saints were minding their own business, only as they were driven from it by those who were crying thieves and robbers. [sidenote: the mail robbed.] the mail came in this evening, but not a single letter to anybody, from which it is evident there is no deposit sacred to those marauders who are infesting the country and trying to destroy the saints. [sidenote: the course of king and black.] _wednesday, 24_.--austin a. king and adam black renewed their inflammatory communications to the governor, as did other citizens of richmond, viz., c. r. morehead, william thornton, and jacob gudgel, who scrupled at no falsehood or exaggeration, to raise the governor's anger against us. [sidenote: the apostasy of thomas b. marsh.] thomas b. marsh, formerly president of the twelve, {167} having apostatized, repaired to richmond and made affidavit before henry jacobs, justice of the peace, to all the vilest slanders, aspersions, lies and calumnies towards myself and the church, that his wicked heart could invent. he had been lifted up in pride by his exaltation to office and the revelations of heaven concerning him, until he was ready to be overthrown by the first adverse wind that should cross his track, and now he has fallen, lied and sworn falsely, and is ready to take the lives of his best friends. let all men take warning by him, and learn that he who exalteth himself, god will abase. orson hyde was also at richmond and testified to most of marsh's statements. [2] {168} the following letter, being a fair specimen of the "truth and honesty" of many others which i shall notice, i give it in full: _communication of woods and dickson to governor boggs_. carrolton, missouri, october 24, 1838. sir.--we were informed, last night, by an express from ray county, that captain bogart and all his company, amounting to between fifty and sixty men were massacred by the mormons at buncombe, twelve miles north of richmond, except three. this statement you may rely on as being true, and last night they expected richmond to be laid in ashes this morning. we could distinctly hear cannon, and we know the mormons had one in their possession. richmond is about twenty-five {169} miles west of this place, on a straight line. we know not the hour or minute we will be laid in ashes--our country is ruined--for god's sake give us assistance as quick as possible. yours, etc., sashiel woods, joseph dickson. [sidenote: the prophet's statement of the buncombe affair.] these mobbers must have had very accute ears to hear cannon, (a six pounder) thirty-seven miles! so much for the lies of a priest of this world. now for the truth of the case. this day about noon, captain bogart, with some thirty or forty men called on brother thoret parsons, at the head of the east branch of log creek, where he was living, and warned him to be gone before next day at ten in the morning, declaring also that he would give far west thunder and lightning before next day at noon, if he had good luck in meeting neil gillum, (cornelius gilliam) who would camp about six miles west of far west that night, and that he should camp on crooked creek. he then departed towards crooked creek. [sidenote: raid on the pinkham residence.] brother parsons dispatched a messenger with this news to far west, and followed after bogart to watch his movements. brothers joseph holbrook and david juda, who went out this morning to watch the movements of the enemy, saw eight armed mobbers call at the house of brother pinkham, where they took three prisoners, nathan pinkham, brothers william seely and addison green, and four horses, arms, etc. when departing they threatened father pinkham that if he did not leave the state immediately they "would have his damned old scalp." having learned of bogart's movements the brethren returned to far west near midnight, and reported their proceedings and those of the mob. [sidenote: crooked river battle.] on hearing the report, judge elias higbee, the first judge of the county, ordered lieutenant colonel hinkle, the highest officer in command in far west, to send out {170} a company to disperse the mob and retake their prisoners, whom, it was reported, they intended to murder that night. the trumpet sounded, and the brethren were assembled on the public square about midnight, when the facts were stated, and about seventy-five volunteered to obey the judge's order, under command of captain david w. patten, who immediately commenced their march on horseback, hoping without the loss of blood to surprise and scatter the camp, retake the prisoners and prevent the attack threatening far west. _thursday, 25_.--fifteen of the company were detached from the main body while sixty continued their march till they arrived near the ford of crooked river, (or creek) where they dismounted, tied their horses, and leaving four or five men to guard them, proceeded towards the ford, not knowing the location of the encampment. it was just at the dawning of light in the east, when they were marching quietly along the road, and near the top of the hill which descends to the river that the report of a gun was heard, and young patrick o'banion reeled out of the ranks and fell mortally wounded. thus the work of death commenced, when captain patten ordered a charge and rushed down the hill on a fast trot, and when within about fifty yards of the camp formed a line. the mob formed a line under the bank of the river, below their tents. it was yet so dark that little could be seen by looking at the west, while the mob looking towards the dawning light, could see patten and his men, when they fired a broadside, and three or four of the brethren fell. captain patten ordered the fire returned, which was instantly obeyed, to great disadvantage in the darkness which yet continued. the fire was repeated by the mob, and returned by captain patten's company, who gave the watchword "god and liberty." captain patten then ordered a charge, which was instantly obeyed. the parties immediately came in contact, with their swords, and the mob were soon put to flight, crossing the river at {171} the ford and such places as they could get a chance. in the pursuit, one of the mob fled from behind a tree, wheeled, and shot captain patten, who instantly fell, mortally wounded, having received a large ball in his bowels. [sidenote: list of casualties. death of patten and o'banion.] the ground was soon cleared, and the brethren gathered up a wagon or two, and making beds therein of tents, etc., took their wounded and retreated towards far west. three brethren were wounded in the bowels, one in the neck, one in the shoulder, one through the hips, one through both thighs, one in the arms, all by musket shot. one had his arm broken by a sword. brother gideon carter was shot in the head, and left dead on the ground so defaced that the brethren did not know him. bogart reported that he had lost one man. the three prisoners were released and returned with the brethren to far west. captain patten was carried some of the way in a litter, but it caused so much distress that he begged to be left by the way side. he was carried into brother winchester's, three miles from the city of far west, where he died that night. patrick o'banion died soon after, and brother carter's body was also brought from crooked river, when it was discovered who he was. i went with my brother hyrum and lyman wight to meet the brethren on their return, near log creek, where i saw captain patten in a most distressing condition. his wound was incurable. [sidenote: the prophet's reflections on the death of david w. patten.] brother david patten was a very worthy man, beloved by all good men who knew him. he was one of the twelve apostles, and died as he had lived, a man of god, and strong in the faith of a glorious resurrection, in a world where mobs will have no power or place. one of his last expressions to his wife was--"whatever you do else, do not deny the faith." how different his fate to that of the apostate, thomas {172} b. marsh, who this day vented all the lying spleen and malice of his heart towards the work of god, in a letter to brother and sister abbot, to which was annexed an addenda by orson hyde. the following letter will show the state of public feeling in the country at this time: _e. m. ryland's letter to messrs. rees and williams_. lexington, six o'clock p. m. october 25, 1838. _to messrs. amos rees and wiley c. williams_: gentlemen,--this letter is sent on after you on express by mr. bryant, of ray county, since you left this morning. mr. c. r. morehead came here on express for men to assist in repelling a threatened attack upon richmond tonight. he brought news that the mormon armed force had attacked captain bogart this morning at daylight, and had cut off his whole company of fifty men. since mr. morehead left richmond, one of the company (bogart's) has come in and reported that there were ten of his comrades killed and the remainder were taken prisoners, after many of them had been severely wounded; he stated further that richmond would be sacked and burned by the mormon banditti tonight. nothing can exceed the consternation which this news gave rise to. the women and children are flying from richmond in every direction. a number of them have repaired to lexington, amongst whom is mrs. rees. we will have sent from this county since one o'clock this evening about one hundred well-armed and daring men, perhaps the most effective our county can boast of. they will certainly give them (the mormons) a warm reception at richmond tonight. you will see the necessity of hurrying on to the city of jefferson, and also of imparting correct information to the public as you go along. my impression is, that you had better send one of your number to howard, cooper and boone counties, in order that volunteers may be getting ready and flocking to the scene of trouble as fast as possible. they must make haste and put a stop to the devastation which is menaced by these infuriated fanatics, and they must go prepared and with the full determination to exterminate or expel them from the state _en masse_. nothing but this can give tranquility to the public mind, and re-establish the supremacy of the laws. there must be no further delaying with this question any where. the mormons must leave the state, or we will, one and all, and to this complexion it must come at last. we have great reliance upon your ability, discretion and fitness {173} for the task you have undertaken, and we have only time to say, god speed you. yours truly, e. m. ryland, judge. the brethren had _not thought_ of going to richmond--it was a lie out of whole cloth. _governor boggs' order to general john b. clark_. friday, headquarters of the militia, city of jefferson october 26, 1838. _general john b. clark, 1st division missouri militia_: sir:--application has been made to the commander-in-chief, by the citizens of daviess county, in this state, for protection, and to be restored to their homes and property, with intelligence that the mormons, with an armed force, have expelled the inhabitants of that county from their homes, have pillaged and burnt their dwellings, driven off their stock, and were destroying their crops; that they (the mormons) have burnt to ashes the towns of gallatin and millport in said county; the former being the county seat of said county, and including the clerk's office and all the public records of the county, and that there is not now a civil officer within said county. the commander-in-chief therefore orders that there be raised, from the 1st, 4th, 5th, 6th and 12th divisions of the militia of this state, four hundred men each, to be mounted and armed as infantry or riflemen, each man to furnish himself with at least fifty rounds of ammunition, and at least fifteen days provisions. the troops from the 1st, 5th, 6th and 12th, will rendezvous at fayette, in howard county, on saturday, the 3rd day of next month (november) at which point they will receive further instructions as to their line of march. you will therefore cause to be raised the quota of men required of your division (four hundred men) without delay, either by volunteer or drafts, and rendezvous at fayette, in howard county, on saturday, the third day of next month (november) and there join the troops from the 5th, 6th and 12th divisions. the troops from the 4th division will join you at richmond in ray county. you will cause the troops raised in your division, to be formed into companies according to law, and placed under officers already in commission. if volunteer companies are raised, they shall elect their own officers. the preference should always be given to volunteer companies already organized and commissioned. you will also detail the necessary field and staff officers. for the convenience of transporting the camp equipage, {174} provisions and hospital stores for the troops under your command, you are authorized to employ two or three baggage wagons. by order of the commander-in-chief, b. m. lisle, adj.-general. _letters of horace kingsbury and john w. hawden on the business integrity of the prophet and his agents in kirtland_. to all persons that are or may be interested. i, horace kingsbury, of painsville township, geauga county, and state of ohio, feeling the importance of recommending to remembrance every worthy citizen who has by his conduct commended himself to personal acquaintance by his course of strict integrity, and desire for truth and common justice, feel it my duty to state that oliver granger's management in the arrangement of the unfinished business of people that have moved to the far west, in redeeming their pledges and thereby sustaining their integrity, has been truly praiseworthy, and has entitled him to my highest esteem, and ever grateful recollection. horace kingsbury. painesville, october 26, 1838. to whom it may concern. this may certify that during the year of eighteen hundred and thirty-seven, i had dealings with messrs. joseph smith, junior, and sidney rigdon, together with other members of the [mormon] society, to the amount of about three thousand dollars, and during the spring of eighteen hundred and thirty-eight, i have received my pay in full of colonel oliver granger to my satisfaction. and i would here remark that it is due messrs. smith and rigdon, and the [mormon] society generally, to say that they have ever dealt honorably and fair with me: and i have received as good treatment from them as i have received from any other society in this vicinity; and so far as i have been correctly informed and made acquainted with their business transactions generally, they have, so far as i can judge, been honorable and honest, and have made every exertion to arrange and settle their affairs. and i would further state, that the closing up of my business with said society has been with their agent, colonel granger, appointed by them for that purpose; and i consider it highly due colonel granger from me, here to state that he has acted truly and honestly in all his business with me, and has accomplished more than i could reasonably have expected. and i have also been made acquainted with his business in that section; and wherever he has been called upon to act, he has done so and with good management he has accomplished and effected the close of a large amount of business for said society, and as i believe, to the entire satisfaction of all concerned. john w. hawden. painesville, geauga county, ohio, october 27, 1838. {175} [sidenote: funeral of david w. patten.] _saturday, 27_.--brother patten was buried this day at far west, and before the funeral, i called at brother patten's house, and while meditating on the scene before me in presence of his friends, i could not help pointing to his lifeless body and testifying, "there lies a man that has done just as he said he would--he has laid down his life for his friends." _governor boggs' exterminating order_. headquarters militia, city of jefferson, october 27, 1838. sir:--since the order of the morning to you, directing you to cause four hundred mounted men to be raised within your division, i have received by amos rees, esq., and wiley c. williams, esq., one of my aids, information of the most appalling character, which changes the whole face of things, and places the mormons in the attitude of open and avowed defiance of the laws, and of having made open war upon the people of this state. your orders are, therefore, to hasten your operations and endeavor to reach richmond, in ray county, with all possible speed. the mormons must be treated as enemies and _must be exterminated_ or driven from the state, if necessary for the public good. their outrages are beyond all description. if you can increase your force, you are authorized to do so, to any extent you may think necessary. i have just issued orders to major-general wallock, of marion county, to raise five hundred men, and to march them to the northern part of daviess and there to unite with general doniphan, of clay, who has been ordered with five hundred men to proceed to the same point for the purpose of intercepting the retreat of the mormons to the north. they have been directed to communicate with you by express; and you can also communicate with them if you find it necessary. instead, therefore, of proceeding as at first directed, to reinstate the citizens of daviess in their homes, you will proceed immediately to richmond, and there operate against the mormons. brigadier-general parks, of ray, has been ordered to have four hundred men of his brigade in readiness to join you at richmond. the whole force will be placed under your command. l. w. boggs, governor and commander-in-chief. to general clark. [sidenote: excitement in upper missouri.] great excitement now prevailed, and mobs were heard {176} of in every direction, who seemed determined on our destruction. they burned the houses in the country, and took off all the cattle they could find. they destroyed corn fields, took many prisoners, and threatened death to all the mormons. _the appeal of atchison and lucas to governor boggs, asking his presence at the seat of war_. headquarters of the 3rd and 4th division, missouri militia, richmond, october 28, 1838. _to the commander-in-chief, missouri militia_: sir:--from late outrages committed by the _mormons, civil war_ is inevitable. they have set the laws of the country at defiance, and are in open rebellion. we have about two thousand men under arms to keep them in check. the presence of the commander-in-chief is deemed absolutely necessary, and we most respectfully urge that your excellency be at the seat of _war_ as soon as possible. your most obedient servants, david r. atchison, m. g. 3rd div. [3] samuel d. lucas, m. g. 4th div. footnotes: 1. it was a cunning piece of diabolism which prompted the mob of daviess county to set fire to their own log cabins, destroy some of their own property and then charge the crime to the saints. but it was not without a precedent in missouri. two years before that, something very similar occurred in mercer county, just northeast of daviess. in june of the year 1836, the iowa indians, then living near st. josoph, made a friendly hunting excursion through the northern part of the state, and their line of travel led them through what was known as the "heatherly settlement," in mercer county. the heatherlys, who were ruffians of the lowest type, took advantage of the excitement produced by the incursion of the indians, and circulated a report that they were robbing and killing the whites. during the excitement these heatherlys murdered a man by the name of dunbar, and another man against whom they had a grudge, and then fled to the settlements along the missouri river, representing that they were fleeing from the indians for their lives. this produced great excitement in the settlements in the surrounding counties; the people not knowing at what hour the indians might be upon them. the militia was called out for their protection; but it was soon ascertained that the alarm was a false one. the heatherlys were arrested, tried for murder, and some of them sent to the penitentiary. this circumstance occurring only two years before the action of the mob about millport, and in a county adjacent to daviess county, doubtless suggested the course pursued by the mob in burning their own houses and fleeing to all parts of the state with the report that the "mormons" had done it, and were murdering and plundering the old settlers. these false rumors spread by the mob, were strengthened in the public ear by such men as adam black, judge king of richmond, and other prominent men who were continually writing inflammatory communications to the governor.--for the heatherly incident, see "history of livingston county, missouri," written and compiled by the national historical company (1886), chapter 3, pp. 710, 713. 2. the chief points in the affidavit of thomas b. marsh, referred to in the text, are as follows: "they have among them a company, considered true mormons, called the danites, who have taken an oath to support the heads of the church in all things that they say or do, _whether right or wrong_. many, however, of this band are much dissatisfied with his oath, as being against moral and religious principles. on saturday last, i am informed by the mormons, that they had a meeting at far west, at which they appointed a company of twelve, by the name of the 'destruction company,' for the purpose of burning and destroying, and that if the people of buncombe came to do mischief upon the people of caldwell, and committed depredations upon the mormons, they were to burn buncombe; and if the people of clay and ray made any movement against them, this destroying company were to burn liberty and richmond. * * * * the prophet inculcates the notion, and it is believed by every true mormon, that smith's prophecies are superior to the laws of the land. i have heard the prophet say that he would yet tread down his enemies, and walk over their dead bodies; and if he was not let alone, he would be a second mohammed to this generation, and that he would make it one gore of blood from the rocky mountains to the atlantic ocean; that like mohammed, whose motto in treating for peace was, 'the alcoran or the sword.' so should it be eventually with us, 'joseph smith or the sword.' these last statements were made during the last summer. the number of armed men at adam-ondi-ahman was between three and four hundred. "thomas b. marsh. "sworn to and subscribed before me, the day herein written. "henry jacobs, "j. p. ray county, missouri. "richmond, missouri, october 24, 1838." "affidavit of orson hyde. "the most of the statements in the foregoing disclosure i know to be true; the remainder i believe to be true. "orson hyde. "richmond, october 24, 1838. "sworn to and subscribed before me, on the day above written. "henry jacobs, j. p." of this testimony and the action of marsh and hyde the late president taylor in his discourse on succession in the presidency, makes these pertinent remarks: "testimonies from these sources are not always reliable, and it is to be hoped, for the sake of the two brethren, that some things were added by our enemies that they did not assert, but enough was said to make this default and apostasy very terrible. i will here state that i was in far west at the time these affidavits were made, and was mixed up with all prominent church affairs. i was there when thomas b. marsh and orson hyde left there; and there are others present who were there at the same time. and i know that these things, referred to in the affidavits, are not true. i have heard a good deal about danites, but i never heard of them among the latter-day saints. if there was such an organization, i never was made acquainted with it * * * * * * thomas b. marsh was unquestionably instigated by the devil when he made this statement, which has been read in your hearing [the foregoing affidavit]. the consequence was, he was cut off from the church. * * * * * * it would be here proper to state, however, that orson hyde had been sick with a violent fever for some time, and had not yet fully recovered therefrom, which, with the circumstances with which we were surrounded, and the influence of thomas b. marsh, may be offered as a slight palliation for his default. * * * * * * it may be proper here again to say a few words with regard to brother orson hyde, whose endorsement of the terrible charges made by thomas b. marsh in his affidavit, has already been read. suffice it to say, in addition to what has previously been stated, he was cut off from the church, and of course lost his apostleship; and when he subsequently returned, and made all the satisfaction that was within his power, he was forgiven by the authorities and the people and was again re-instated in the quorum." schuyler colfax, vice-president of the united states, in his discussion with the late president john taylor on the "mormon question," quoted this marsh-hyde affidavit, and elder taylor in reply said: "i am sorry to say that thomas b. marsh did make that affidavit, and that orson hyde stated that he knew part of it and believed the other; and it would be disingenuous in me to deny it; but it is not true that these things existed, for i was there and knew to the contrary; and so did the people of missouri, and so did the governor of missouri. how do you account for their acts? only on the score of the weakness of our common humanity. we were living in troublous times, and all men's nerves are not proof against such shocks as we then had to endure." 3. it is to be regretted that general david r. atchison joined with general lucas in signing the above communication. up to this time major general atchison had apparently exercised his influence counseling moderation in dealing with the "mormons." he was a resident of clay county when the saints were driven into that county from jackson. he, with general doniphan and amos rees, had acted as counsel for the exiles, and had seen the doors of the temple of justice closed in their faces by mob violence, and all redress denied them. he was acquainted with the circumstances which led to their removal from clay county, to the unsettled prairies of what afterwards became caldwell county. he knew how deep and unreasonable the prejudices were against the saints. can it be possible that he did not know how utterly unjustifiable the present movement against them was? whether he was blinded by the false reports about millport and gallatin and crooked river, or whether his courage faltered, and he became afraid longer to defend a people against whom every man's hand was raised, i cannot now determine, but one or the other must have been the case. general atchison, however, was afterwards "dismounted," to use a word of general doniphan's in relating the incident, and sent back to liberty in clay county by special order of governor boggs, on the ground that he was inclined to be too merciful to the "mormons," so that he was not active in the operations about far west. but how he could consent to join with lucas in sending such an untruthful and infamous report to the governor about the situation in upper missouri, is difficult to determine. the saints had not set the laws at defiance, nor were they in open rebellion. but when all the officers of the law refused to hear their complaints, and both civil and military authority delivered them into the hands of merciless mobs to be plundered and outraged at their brutal pleasure, and all petitions for protection at the hands of the governor had been answered with: "it is a quarrel between the mormons and the mob, and they must fight it out," what was left for them to do but to arm themselves and stand in defense of their homes and families? the movement on gallatin by captain patten and that on millport by colonel wight was ordered by general parks, who called upon colonel wight to take command of his company of men, when the militia under parks' command mutinied, and dispersed all mobs wherever he found them. gallatin was not burned, nor were the records of the county court, if they were destroyed at all, destroyed by the saints. what houses were burned in millport had been set on fire by the mob. the expedition to crooked river was ordered by judge higbee, the first judge in caldwell county and the highest civil authority in far west, and was undertaken for the purpose of dispersing a mob which had entered the house of a peaceable citizen--one pinkham--and carried off three people prisoners, four horses and other property, and who had threatened to "give far west hell before noon the next day." so that in their operations the acts of the saints had been strictly within the law, and only in self defense. {177} {178} chapter xiii. mob movements on far west--treachery of colonel hinkle--sorrowful scenes. [sidenote: the prophet's comment on governor boggs.] lilburn w. boggs had become so hardened by mobbing the saints in jackson county, and his conscience so "seared as with a hot iron," that he was considered a fit subject for the gubernatorial chair; and it was probably his hatred to truth and the "mormons," and his blood-thirsty, murderous disposition, that raised him to the station he occupied. his _exterminating order_ of the twenty-seventh aroused every spirit in the state, of the like stamp of his own; and the missouri mobocrats were flocking to the standard of general clark from almost every quarter. [sidenote: general clark] clark, although not the ranking officer, was selected by governor boggs as the most fit instrument to carry out his murderous designs; for bad as they were in missouri, very few commanding officers were yet sufficiently hardened to go all lengths with boggs in this contemplated inhuman butchery, and expulsion from one of the should-be free and independent states of the republic of north america, where the constitution declares, that "_every man shall have the privilege of worshiping god according to the dictates of his own conscience_;" and this was all the offense the saints had been guilty of. [sidenote: doctor sampson avard.] and here i would state, that while the evil spirits were raging up and down in the state to raise mobs against the "mormons," satan himself was no less busy in striving to stir up mischief in the camp of the saints: and among the most conspicuous of his willing devotees was one doctor sampson avard, who had {179} been in the church but a short time, and who, although he had generally behaved with a tolerable degree of external decorum, was secretly aspiring to be the greatest of the great, and become the leader of the people. this was his pride and his folly, but as he had no hopes of accomplishing it by gaining the hearts of the people openly he watched his opportunity with the brethren--at a time when mobs oppressed, robbed, whipped, burned, plundered and slew, till forbearance seemed no longer a virtue, and nothing but the grace of god without measure could support men under such trials--to form a secret combination by which he might rise a mighty conqueror, at the _expense and the overthrow of the church_. this he tried to accomplish by his smooth, flattering, and winning speeches, which he frequently made to his associates, while his room was well guarded by some of his followers, ready to give him the signal on the approach of anyone who would not approve of his measures. [sidenote: avard's danites.] in these proceedings he stated that he had the sanction of the heads of the church for what he was about to do; and by his smiles and flattery, persuaded them to believe it, and proceeded to administer to the few under his control, an oath, binding them to everlasting secrecy to everything which should be communicated to them by himself. thus avard initiated members into his band, firmly binding them, by all that was sacred, in the protecting of each other in all things that were lawful; and was careful to picture out a great glory that was then hovering over the church, and would soon burst upon the saints as a cloud by day, and a pillar of fire by night, and would soon unveil the slumbering mysteries of heaven, which would gladden the hearts and arouse the stupid spirits of the saints of the latter-day, and fill their hearts with that love which is unspeakable and full of glory, and arm them with power, that the gates of hell could not prevail against them; and would often affirm to his company that the principal men of the church had put him {180} forward as a spokesman, and a leader of this band, which _he_ named _danites_. [sidenote: avard's manner of proceeding.] thus he duped many, which gave him the opportunity of figuring as a person of importance. he held his meetings daily, and carried on his crafty work in great haste, to prevent mature reflection upon the matter by his followers, until he had them bound under the penalties of death to keep the secrets and certain signs of the organization by which they were to know each other by day or night. after those performances, he held meetings to organize his men into companies of tens and fifties, appointing a captain over each company. after completing this organization, he went on to teach the members of it their duty under the orders of their captains; he then called his captains together and taught them in a secluded place, as follows: _avard's instructions to his captains_. my brethren, as you have been chosen to be our leading men, our captains to rule over this last kingdom of jesus christ--and you have been organized after the ancient order--i have called upon you here today to teach you, and instruct you in the things that pertain to your duty, and to show you what your privileges are, and what they soon will be. know ye not, brethren, that it soon will be your privilege to take your respective companies and go out on a scout on the borders of the settlements, and take to yourselves spoils of the goods of the ungodly gentiles? for it is written, the riches of the gentiles shall be consecrated to my people, the house of israel; and thus you will waste away the gentiles by robbing and plundering them of their property; and in this way we will build up the kingdom of god, and roll forth the little stone that daniel saw cut out of the mountain without hands, and roll forth until it filled the whole earth. for this is the very way that god destines to build up his kingdom in the last days. if any of us should be recognized, who can harm us? for we will stand by each other and defend one another in all things. if our enemies swear against us, we can swear also. [the captains were confounded at this, but avard continued]. why do you startle at this, brethren? as the lord liveth, i would swear to a lie to clear any of you; and if this would not do, i would put them or him under the sand as moses did the egyptian; and in this way we will consecrate much unto the lord, and {181} build up his kingdom; and who can stand against us? and if any of us transgress, we will deal with him amongst ourselves. and if any one of this danite society reveals any of these things, i will put him where the dogs _cannot bite him_. [sidenote: revolt of avard's officers.] at this lecture all of the officers revolted, and said it would not do, they would not go into any such measures, and it would not do to name any such thing; "such proceedings would be in open violation of the laws of our country, would be robbing our fellow citizens of their rights, and are not according to the language and doctrine of christ, or of the church of latter-day saints." avard replied, and said there was no laws that were executed in justice, and he cared not for them, this being a different dispensation, a dispensation of the fullness of times; in this dispensation he learned from the scriptures that the kingdom of god was to put down all other kingdoms, and the lord himself was to reign, and his laws alone were the laws that would exist. [sidenote: avard's teachings rejected.] avard's teachings were still manfully rejected by all. avard then said that they had better drop the subject, although he had received his authority from sidney rigdon the evening before. the meeting then broke up; the eyes of those present were opened, avard's craft was no longer in the dark, and but very little confidence was placed in him, even by the warmest of the members of his danite scheme. [sidenote: avard excommunicated.] when a knowledge of avard's rascality came to the presidency of the church, he was cut off from the church, and every means proper used to destroy his influence, at which he was highly incensed and went about whispering his evil insinuations, but finding every effort unavailing, he again turned conspirator, and sought to make friends with the mob. [sidenote: distinction in organization pointed out.] and here let it be distinctly understood, that these companies of tens and fifties got up by avard, were {182} altogether separate and distinct from those companies of tens and fifties organized by the brethren for self defense, in case of an attack from the mob. this latter organization was called into existence more particularly that in this time of alarm no family or person might be neglected; therefore, one company would be engaged in drawing wood, another in cutting it, another in gathering corn, another in grinding, another in butchering, another in distributing meat, etc., etc., so that all should be employed in turn, and no one lack the necessaries of life. therefore, let no one hereafter, by mistake or design, confound this organization of the church for good and righteous purposes, with the organization of the "danites," of the apostate avard, which died almost before it had existed. [sidenote: gathering of the mob at richmond.] the mob began to encamp at richmond on the twenty-sixth, and by this time amounted to about two thousand men, all ready to fulfill the exterminating order, and join the standard of the governor. they took up a line of march for far west, traveling but part way, where they encamped for the night. _tuesday, october 30_.--the advance guard of the mob were patrolling the country and taking many prisoners, among whom were brother stephen winchester, and brother carey, whose skull they laid open by a blow from a rifle barrel. in this mangled condition, the mob laid him in their wagon and went on their way, denying him every comfort, and thus he remained that afternoon and night. [sidenote: gen. clark's movements.] general clark was in camp at chariton under a forced march to richmond, with about a thousand men, and the governor's exterminating order. for the history of this day at haun's mills, on shoal creek, i quote the following affidavit of elder joseph young, first president of the seventies: {183} _joseph young's narrative of the massacre at haun's mills_. on the sixth day of july last, i started with my family from kirtland, ohio, for the state of missouri, the county of caldwell, in the upper part of the state, being the place of my destination. on the thirteenth day of october i crossed the mississippi at louisiana, at which place i heard vague reports of the disturbances in the upper country, but nothing that could be relied upon. i continued my course westward till i crossed grand river, at a place called compton's ferry, at which place i heard, for the first time, that if i proceeded any farther on my journey, i would be in danger of being stopped by a body of armed men. i was not willing, however, while treading my native soil, and breathing republican air, to abandon my object, which was to locate myself and family in a fine, healthy country, where we could enjoy the society of our friends and connections. consequently, i prosecuted my journey till i came to whitney's mills, situated on shoal creek, in the eastern part of caldwell county. after crossing the creek and going about three miles, we met a party of the mob, about forty in number, armed with rifles, and mounted on horses, who informed us that we could go no farther west, threatening us with instant death if we proceeded any farther. i asked them the reason of this prohibition; to which they replied, that we were "mormons;" that everyone who adhered to our religious faith, would have to leave the state in ten days, or _renounce_ their religion. accordingly they drove us back to the mills above mentioned. here we tarried three days; and, on friday, the twenty-sixth, we re-crossed the creek, and following up its banks, we succeeded in eluding the mob for the time being, and gained the residence of a friend in myer's settlement. on sunday, twenty-eighth october, we arrived about twelve o'clock, at haun's mills, where we found a number of our friends collected together, who were holding a council, and deliberating on the best course for them to pursue, to defend themselves against the mob, who were collecting in the neighborhood under the command of colonel jennings of livingston county, and threatening them with house burning and killing. the decision of the council was, that our friends there should place themselves in an attitude of self defense. accordingly about twenty-eight of our men armed themselves, and were in constant readiness for an attack of any small body of men that might come down upon them. the same evening, for some reason best known to themselves, the mob sent one of their number to enter into a treaty with our friends, which was accepted, on the condition of mutual forbearance on both sides, and that each party, as far as their influence extended, should exert themselves to prevent any further hostilities upon either party. {184} at this time, however, there was another mob collecting on grand river, at william mann's, who were threatening us, consequently we remained under arms. monday passed away without molestation from any quarter. on tuesday, the 30th, that bloody tragedy was acted, the scene of which i shall never forget. more than three-fourths of the day had passed in tranquility, as smiling as the preceding one. i think there was no individual of our company that was apprised of the sudden and awful fate that hung over our heads like an overwhelming torrent, which was to change the prospects, the feelings and the circumstances of about thirty families. the banks of shoal creek on either side teemed with children sporting and playing, while their mothers were engaged in domestic employments, and their fathers employed in guarding the mills and other property, while others were engaged in gathering in their crops for their winter consumption. the weather was very pleasant, the sun shone clear, all was tranquil, and no one expressed any apprehension of the awful crisis that was near us--even at our doors. it was about four o'clock, while sitting in my cabin with my babe in my arms, and my wife standing by my side, the door being open, i cast my eyes on the opposite bank of shoal creek and saw a large company of armed men, on horses, directing their course towards the mills with all possible speed. as they advanced through the scattering trees that stood on the edge of the prairie they seemed to form themselves into a three square position, forming a vanguard in front. at this moment, david evans, seeing the superiority of their numbers, (there being two hundred and forty of them, according to their own account), swung his hat, and cried for peace. this not being heeded, they continued to advance, and their leader, mr. nehemiah comstock, fired a gun, which was followed by a solemn pause of ten or twelve seconds, when, all at once, they discharged about one hundred rifles, aiming at a blacksmith shop into which our friends had fled for safety; and charged up to the shop, the cracks of which between the logs were sufficiently large to enable them to aim directly at the bodies of those who had there fled for refuge from the fire of their murderers. there were several families tented in the rear of the shop, whose lives were exposed, and amidst a shower of bullets fled to the woods in different directions. after standing and gazing on this bloody scene for a few minutes, and finding myself in the uttermost danger, the bullets having reached the house where i was living, i committed my family to the protection of heaven, and leaving the house on the opposite side, i took a path which led up the hill, following in the trail of three of my brethren {185} that had fled from the shop. while ascending the hill we were discovered by the mob, who immediately fired at us, and continued so to do till we reached the summit. in descending the hill, i secreted myself in a thicket of bushes, where i lay till eight o'clock in the evening, at which time i heard a female voice calling my name in an under tone, telling me that the mob had gone and there was no danger. i immediately left the thicket, and went to the house of benjamin lewis, where i found my family (who had fled there) in safety, and two of my friends mortally wounded, one of whom died before morning. here we passed the painful night in deep and awful reflections on the scenes of the preceding evening. after daylight appeared, some four or five men, who with myself, had escaped with our lives from the horrid massacre, and who repaired as soon as possible to the mills, to learn the condition of our friends, whose fate we had but too truly anticipated. when we arrived at the house of mr. haun, we found mr. merrick's body lying in the rear of the house, mr. mcbride's in front, literally mangled from head to foot. we were informed by miss rebecca judd, who was an eye witness, that he was shot with his own gun, after he had given it up, and then cut to pieces with a corn cutter by a mr. rogers of daviess county, who keeps a ferry on grand river, and who has since repeatedly boasted of this act of savage barbarity. mr. york's body we found in the house, and after viewing these corpses, we immediately went to the blacksmith's shop, where we found nine of our friends, eight of whom were already dead; the other, mr. cox, of indiana, struggling in the agonies of death and soon expired. we immediately prepared and carried them to the place of interment. the last office of kindness due to the remains of departed friends, was not attended with the customary ceremonies or decency, for we were in jeopardy, every moment expecting to be fired upon by the mob, who, we supposed, were lying in ambush, waiting for the first opportunity to despatch the remaining few who were providentially preserved from the slaughter of the preceding day. however, we accomplished without molestation this painful task. the place of burying was a vault in the ground, formerly intended for a well, into which we threw the bodies of our friends promiscuously. among those slain i will mention sardius smith, son of warren smith, about nine years old, who, through fear, had crawled under the bellows in the shop, where he remained till the massacre was over, when he was discovered by a mr. glaze, of carroll county, who presented his rifle near the boy's head, and literally blowed off the upper part of it. mr. stanley, of carroll, told me afterwards that glaze boasted of this fiend-like murder and heroic deed all over the country. {186} the number killed and mortally wounded in this wanton slaughter was eighteen or nineteen, whose names as far as i recollect were as follows: thomas mcbride, levi n. merrick, elias benner, josiah fuller, benjamin lewis, alexander campbell, warren smith, sardius smith, george s. richards, mr. william napier, augustine harmer, simon cox, mr. [hiram] abbott, john york, charles merrick, (a boy eight or nine years old), [john lee, john byers], and three or four others, whose names i do not recollect, as they were strangers, to me. among the wounded who recovered were isaac laney, nathan k. knight, mr. [william] yokum, two brothers by the name of [jacob and george] myers, tarlton lewis, mr. [jacob] haun, and several others, [jacob foutz, jacob potts, charles jimison, john walker, alma smith, aged about nine years]. miss mary stedwell, while fleeing, was shot through the hand, and, fainting, fell over a log, into which they shot upwards of twenty balls. to finish their work of destruction, this band of murderers, composed of men from daviess, livingston, ray, carroll, and chariton counties, led by some of the principal men of that section of the upper country, (among whom i am informed were mr. ashby, of chariton, member of the state legislature; colonel jennings, of livingston county, thomas o. bryon, clerk of livingston county; mr. whitney, dr. randall, and many others), proceeded to rob the houses, wagons, and tents, of bedding and clothing; drove off horses and wagons, leaving widows and orphans destitute of the necessaries of life; and even stripped the clothing from the bodies of the slain. according to their own account, they _fired seven_ rounds in this awful butchery, making upwards of sixteen hundred shots at a little company of men, about thirty in number. i hereby certify the above to be a true statement of facts, according to the best of my knowledge. joseph young. state of illinois, ss. county of adams. i hereby certify that joseph young this day came before me, and made oath in due form of law, that the statements contained in the foregoing sheet are true, according to the best of his knowledge and belief. in testimony whereof i have hereunto set my hand and affixed the seal of the circuit court at quincy, this fourth day of june, in the year of our lord one thousand eight hundred and thirty-nine. c. m. woods, clerk circuit court, adams co., ill. [sidenote: additional events of the massacre.] a younger brother of the boy here killed, aged eight, was shot through the hip. the little fellow himself states {187} that seeing his father and brother both killed, he thought they would shoot him again if he stirred, and so feigned himself dead, and lay perfectly still, till he heard his mother call him after dark. nathan k. knight saw a missourian cut down father mcbride with a corn-cutter, and also saw them stripping the dying, and heard the boys crying for mercy. brother knight made his escape across the mill-dam, after receiving wounds through his lungs and finger. after the massacre was over, he was led to a house by a woman, and whilst lying there wounded he heard mr. jesse maupin say that he blew one of the boys' brains out. some time later whilst walking the streets of far west brother knight was met by three missourians who threatened to butcher him, and one of them by the name of rogers drew a butcher knife, and said that he had not got his corn-cutter with him, that he cut down mcbride with, "but by----i have got something that will do as well:" but by a great chance brother knight made his escape from the ruffian. [sidenote: atchison withdraws from "militia."] general atchison withdrew from the army at richmond as soon as the governor's extermination order was received. up to this time we were ignorant at far west of the movements of the mob at richmond, and the governor's order of extermination. [sidenote: arrival of more mob-militia.] on the 30th of october a large company of armed soldiers were seen approaching far west. they came up near to the town, and then drew back about a mile, and encamped for the night. we were informed that they were militia, ordered out by the governor for the purpose of stopping our proceedings, it having been represented to his excellency, by wicked and designing men from daviess that we were the aggressors, and had committed outrages in daviess county. they had not yet got the governor's order of {188} extermination, which i believe did not arrive till the next day. [sidenote: preparations for a battle.] _wednesday, october 31_.--the militia of far west guarded the city the past night, and arranged a temporary fortification of wagons, timber, etc., on the south. the sisters, many of them, were engaged in gathering up their most valuable effects, fearing a terrible battle in the morning, and that the houses might be fired and they obliged to flee. the enemy was five to one against us. [sidenote: col. hinkle's treachery.] about eight o'clock a flag of truce was sent from the enemy, which was met by several of our people, and it was hoped that matters would be satisfactorily arranged after the officers had heard a true statement of all the circumstances. colonel hinkle went to meet the flag, and secretly made the following engagement: first, to give up their [the church's] leaders to be tried and punished; second, to make an appropriation of the property of all who had taken up arms, for the payment of their debts, and indemnify for the damage done by them; third, that the remainder of the saints should leave the state, and be protected while doing so by the militia; but they were to be permitted to remain under protection until further orders were received from the commander-in-chief; fourth, to give up their arms of every description, which would be receipted for. [sidenote: reinforcement of the mob.] the enemy was reinforced by about one thousand five hundred men today, and news of the destruction of property by the mob reached us from every quarter. [sidenote: betrayal of the prophet _et al_.] towards evening i was waited upon by colonel hinkle, who stated that the officers of the militia desired to have an interview with me and some others, hoping that the difficulties might be settled without having occasion to carry into effect the exterminating orders which they had received from the governor. i immediately complied with the request, and in {189} company with elders sidney rigdon and parley p. pratt, colonel wight and george w. robinson, went into the camp of the militia. but judge of my surprise, when, instead of being treated with that respect which is due from one citizen to another, we were taken as prisoners of war, and treated with the utmost contempt. [1] the officers would not converse with us, and the soldiers, almost to a man, insulted us as much as they felt disposed, breathing out threats against me and my companions. i {190} cannot begin to tell the scene which i there witnessed. the loud cries and yells of more than one thousand voices, which rent the air and could be heard for miles, and the horrid and blasphemous threats and curses which were poured upon us in torrents, were enough to appall the stoutest heart. in the evening we had to lie down on the cold ground, surrounded by a strong guard, who were only kept back by the power of god from depriving us of life. we petitioned the officers to know why we were thus treated, but they utterly refused to give us any answer, or to converse with us. after we arrived in the camp, brother stephen winchester and eleven other brethren who were prisoners, volunteered, with permission of the officers, to carry brother carey into the city to his family, he having lain exposed to the weather for a show to the inhuman wretches, without having his wound dressed or being nourished in any manner. he died soon after he reached home. [sidenote: the prophet and companions condemned to be shot.] _thursday, november 1_.--brothers hyrum smith and amasa lyman were brought prisoners into camp. the officers of the militia held a court martial, and sentenced us to be shot, on friday morning, on the public square of far west as a warning to the "mormons." [2] however, notwithstanding their sentence and determination, they were {191} not permitted to carry their murderous sentence into execution. having an opportunity of speaking to general wilson, i inquired of him why i was thus treated. i told him i was not aware of having done anything worthy of such treatment; that i had always been a supporter of the constitution and of democracy. his answer was, "i know it, and that is the reason why i want to kill you, or have you killed." [sidenote: robbings of the militia.] the militia went into the town, and without any restraint whatever, plundered the houses, and abused the innocent and unoffending inhabitants and left many destitute. they went to my house, drove my family out of doors, carried away most of my property. general doniphan declared he would have nothing to do with such cold-blooded murder, and that he would withdraw his brigade in the morning. governor boggs wrote general clark from jefferson city, that he considered full and ample powers were {192} vested in him [clark] to carry into effect the former orders; says boggs: _excerpt from governor boggs' communication to general lucas_. the case is now a very plain one--the "mormons" must be subdued; and peace restored to the community; you will therefore proceed without delay to execute the former orders. full confidence is reposed in your ability to do so; your force will be amply sufficient to accomplish the object. should you need the aid of artillery, i would suggest that an application be made to the commanding officer of fort leavenworth, for such as you may need. you are authorized to request the loan of it in the name of the state of missouri. the ringleaders of this rebellion should be made an example of; and if it should become necessary for the public peace, the "mormons" should be exterminated, or expelled from the state. [sidenote: citizens of far west disarmed.] this morning general lucas ordered the caldwell militia to give up their arms. hinkle, having made a treaty with the mob on his own responsibility, to carry out his treachery, marched the troops out of the city, and the brethren gave up their arms, their own property, which no government on earth had a right to require. [sidenote: high handed procedure of the mob.] the mob (called governor's troops) then marched into town, and under pretense of searching for arms, tore up floors, upset haystacks, plundered the most valuable effects they could lay their hands on, wantonly wasted and destroyed a great amount of property, compelled the brethren at the point of the bayonet to sign deeds of trust to pay the expenses of the mob, even while the place was desecrated by the chastity of women being violated. about eighty men were taken prisoners, the remainder were ordered to leave the state, and were forbidden, under threat of being shot by the mob to assemble more than three in a place. [sidenote: avard's treachery.] _friday, november 2_.--about this time sampson avard was found by the mob secreted in the hazel brush some miles from far west, and brought into camp, where he and they were "hail fellows well {193} met;" for avard told them that daniteism was an order of the church, and by his lying tried to make the church a scape-goat for his sins. myself and fellow prisoners were taken to the town, into the public square, and before our departure we, after much entreaty, were suffered to see our families, being attended all the while by a strong guard. i found my wife and children in tears, who feared we had been shot by those who had sworn to take our lives, and that they would see me no more. when i entered my house, they clung to my garments, their eyes streaming with tears, while mingled emotions of joy and sorrow were manifested in their countenances. i requested to have a private interview with them a few minutes, but this privilege was denied me by the guard. i was then obliged to take my departure. who can realize the feelings which i experienced at that time, to be thus torn from my companion, and leave her surrounded with monsters in the shape of men, and my children, too, not knowing how their wants would be supplied; while i was to be taken far from them in order that my enemies might destroy me when they thought proper to do so. my partner wept, my children clung to me, until they were thrust from me by the swords of the guards. i felt overwhelmed while i witnessed the scene, and could only recommend them to the care of that god whose kindness had followed me to the present time, and who alone could protect them, and deliver me from the hands of my enemies, and restore me to my family. [3] {194} after this painful scene i was taken back to the camp, and with the rest of my brethren, namely, sidney rigdon, hyrum smith, parley p. pratt, lyman wight, amasa lyman, and george w. robinson, started off for {195} independence, jackson county, and encamped at night on crooked river, under a strong guard commanded by generals lucas and wilson. the following letter gives the particulars relating to the movements of the governor's troops in conjunction with the mob: _report of general s. d. lucas to governor boggs_. headquarters, camp near far west, november 2, 1838. _to his excellency, l. w. boggs, commander-in-chief, missouri militia_: sir:--on monday, october 29th, the troops ordered out by major-general atchison and myself (as per our report to you of said date), took up their line of march from camp near richmond, for far west. we encamped on the night of the 29th at linville's creek (a short distance from the road), about sixteen miles from far west, at which point we received an express from brigadier-general doniphan, informing us that he was then encamped on log creek with a force of five hundred men, and that he would join us at the crossing of said creek, on the road from richmond to far west, by ten o'clock the next morning. {196} on the 30th of october, the troops got together at the last named point, when we mustered about eighteen hundred men. whilst at this place we received your orders of the 26th ultimo, and i received an order of the 27th ultimo, and a letter from you of the same date. at this point major-general atchison left me for liberty, when i was left in sole command. i then took up my line of march for goose creek, one mile south of far west, which point we reached about one hour by sun in the evening. just as the troops were encamping, i received intelligence from general doniphan, from his position on the right, that he had discovered a party of mounted mormons approaching far west from the east, and requested permission to intercept them, if possible. leave was granted, and his brigade started off at nearly full speed to accomplish the order, but the mormons succeeded in reaching the fort. general doniphan approached within two hundred yards of their fortress, when they displayed a force of about eight hundred [150] men. at this juncture, i ordered general graham's brigade (holding general parks' and part of general wilson's mounted in reserve) to march full speed to the relief of the first brigade, third division, but from the inequality of the force of the first detachment, (being only two hundred and fifty strong at that time, and the mormons eight hundred [150]) it was considered prudent to withdraw the troops, and march against them in the morning, which was accordingly done, and they all returned, as dark set in, to camp. at this place i established my headquarters, and continued there during the expedition against the mormons. the detachment under general wilson returned about nine o'clock p. m. the next morning, 31st of october, i received a message from colonel hinkle, the commander of the mormon forces [caldwell militia], requesting an interview with me on an eminence near far west, which he would designate by hoisting a white flag. i sent him word i would meet him at two o'clock p. m., being so much engaged in receiving and encamping fresh troops, who were hourly coming in, that i could not attend before. accordingly at that time, i started with my staff officers and brigadier-generals wilson, doniphan and graham, general parks being left in command. we met him and some other mormons at the point before mentioned. he stated that his object in asking me to meet him there, was to know if there could not be some compromise or settlement of the difficulty without a resort to arms. after giving him to understand the nature of your orders, i made him the following propositions, which i furnished him a copy of, also a copy of your order, viz.: "first--to give up their [the church's] leaders to be tried and punished. {197} "second--to make an appropriation of their property, all who have taken up arms, to the payment of their debts, and indemnify for damages done by them. "third--that the balance should leave the state, and be protected out by the militia, but to be permitted to remain under protection until further orders were received from the commander-in-chief. "fourth--to give up the arms of every description, to be receipted for." colonel hinkle agreed to the proposition readily, but wished to postpone the matter until morning. i then told him that i would require joseph smith, jun., sidney rigdon, lyman wight, parley p. pratt, and george w. robinson, as hostage for his faithful compliance with the terms, and would pledge myself and each one of the officers present, that in case he, after reflecting and consulting upon the proposition during the night, declined acceding to them, that the hostages should be returned to him in the morning, at the same point they were received, but it was understood in case they did comply, they were to be held for trial as part of the leaders called for by the first stipulation; i then gave him until one hour by sun in the evening to produce and deliver them. we then returned to camp, and i directed the troops to make preparations to march to far west by an hour and a half by the sun, with a determination in case the hostages were not produced to make an attack upon the town forthwith. i directed general parks' brigade to be mounted, and to form on the right of the division, to act as flankers if necessary, and if required to pass entirely around the town, and form on the north side, with instructions to make the attack at the report of the cannon, which was to be the signal for the general attack. general graham's brigade was mounted, and formed on the extreme left to act as flankers, and if required to form the line on the west side, with similar instructions as to the commencement of the attack. general doniphan's brigade was ordered to parade on foot, and to form on the left of general parks, with instructions to form the line of battle on the south side, with the same instructions as to commencement of attack. the artillery company, with one piece of ordnance, was placed at the head of general doniphan's and general wilson's brigade, with instructions to occupy an eminence within three hundred yards of the town. the army being disposed of in this manner, at the appointed time i took up the line of march in direction of far west. when the troops got within about six hundred yards, i discovered the flag and the hostages advancing. i immediately halted the army, and rode out and {198} met them, received the hostages, and placed a guard over them for their safety and protection, and ordered the forces back to our encampment. i cannot forbear, at this point, expressing my gratification and approbation of the good conduct and gallant bravery [4] evinced by all the officers and men under my command. they marched up with as much determination and deliberation as old veterans--not knowing but that the charge would be sounded every moment for surrounding the town. [5] there was no noise or confusion, nothing but an eager anxiety upon the countenance of every man to get at the work. when the hostages were received, the troops, with some slight exceptions, marched back [6] in profound silence. november 1st. i ordered the whole forces, amounting to two thousand five hundred men, to parade at nine o'clock a. m., and to take up the line of march for far west at half-past nine o'clock, to receive the prisoners and their arms. the troops marched out and formed in the prairie about two hundred yards southeast of the town. general wilson's brigade formed the west line, general doniphan's the east line, general graham and general parks the south line, with the artillery company and the cannon in the center of the two latter, leaving one side of the square open. the "mormon" army, reduced to about six hundred men by desertion and otherwise, under their commander, colonel hinkle marched out of their town through the space into our square, formed a hollow square, and grounded their arms. colonel hinkle then rode forward and delivered up to me his sword and pistols. i then directed a company from the respective brigades to form a front, rear, right and left flank guards, and to march the prisoners back to far west, and protect and take charge of them until the next morning. i then detailed a company from general doniphan's command to take charge of the arms. then, in order to gratify the army and to let the "mormons" see our forces, marched around the town, and through the principal streets and back to headquarters. {199} considering the war at an end in this place i issued orders for general doniphan's brigade, with the exception of one company, and general graham's brigade, to take up their line of march for their respective headquarters and dismiss their men, and directed general wilson to take charge of the prisoners (demanded for trial) and arms, and to march them to my headquarters at independence, to await further orders, and to dismiss all except a guard for the prisoners and arms. november 2nd. i relieved the guard placed over the prisoners at far west by four companies of general parks' brigade, and placed them under the command of colonel thompson, second brigade, third division, with instructions to report to general clark. the balance of general parks' brigade, with captain gillium's company of general doniphan's brigade, under the command of general parks, i ordered to adam-ondi-ahman, a mormon town in daviess county, with instructions to disarm the mormon forces at that place and to leave a guard of fifty men for the protection of prisoners, and to report to general clark. in order to carry the treaty and stipulations into effect i have required your aid-de-camp, colonel williams, together with colonel burch, and major a. rees, of ray, to attend to drawing up the papers legally, and directed colonel thompson to wait on them with a portion of his command, and to cause all their orders and requirements, consistent with the stipulations, to be carried into effect. this day, about twelve o'clock, there was a battalion of one hundred men from platte arrived at far west, which i ordered back, having understood that major-general clark would be on in a day or two with sufficient force to operate in daviess and livingston, and for any service that may be required. samuel d. lucas, major-general, commanding. footnotes. 1. elder parley p. pratt in his autobiography referring to this betrayal of the brethren on the part of hinkle and their reception and treatment by the mob, says: "colonel george m. hinkle, who was at that time the highest officer of the militia assembled for the defense of far west, waited on messrs. joseph smith, sidney rigdon, hyrum smith, lyman wight, george w. robinson and myself, with a request from general lucas that we would repair to his camp, with the assurance that as soon as peaceable arrangements could be entered into we should be released. we had no confidence in the word of a murderer and robber, but there was no alternative but to put ourselves into the hands of such monsters, or to have the city attacked, and men, women and children massacred. we, therefore, commended ourselves to the lord, and voluntarily surrendered as sheep into the hands of wolves. as we approached the camp of the enemy general lucas rode out to meet us with a guard of several hundred men. the haughty general rode up, and, without speaking to us, instantly ordered his guards to surround us. they did so very abruptly, and we were marched into camp surrounded by thousands of savage looking beings, many of whom were dressed and painted like indian warriors. these all set up a constant yell, like so many bloodhounds let loose upon their prey, as if they had achieved one of the most miraculous victories that ever graced the annals of the world. if the vision of the infernal regions could suddenly open to the mind, with thousands of malicious fiends, all clamoring, exulting, deriding, blaspheming, mocking, railing, raging and foaming like a troubled sea, then could some idea be formed of the hell which we had entered. in camp we were placed under a strong guard, and were without shelter during the night, lying on the ground in the open air, in the midst of a great rain. the guards during the whole night kept up a constant tirade of mockery, and the most obscene blackguardism and abuse. they blasphemed god; mocked jesus christ; swore the most dreadful oaths; taunted brother joseph and others; demanded miracles; wanted signs, such as 'come, mr. smith, show us an angel.' 'give us one of your revelations.' 'show us a miracle.' 'come, there is one of your brethren here in camp whom we took prisoner yesterday in his own house, and knocked his brains out with his own rifle, which we found hanging over his fireplace; he lays speechless and dying; speak the word and heal him, and then we will all believe.' 'or, if you are apostles or men of god, deliver yourselves, and then we will be mormons." next would be a volley of oaths and blasphemies; then a tumultuous tirade of lewd boastings of having defiled virgins and wives by force, etc., much of which i dare not write; and, indeed, language would fail me to attempt more than a faint description. thus passed this dreadful night, and before morning several other captives were added to our number, among whom was brother amasa lyman."--autobiography of parley p. pratt, pp. 203-205. 2. this incident of sentencing the prophet and his companion prisoners to be shot on the public square at far west is also referred to in the history of caldwell county, compiled by the st. louis national historical company, and the formal orders of general lucas to brigadier-general doniphan and also doniphan's reply are given. i quote the following: "yielding to the pressure upon him, it is alleged that general lucas, at about midnight, issued the following order to general doniphan, in whose keeping the hostages were: "'_brigadier-general doniphan_: "'sir:--you will take joseph smith and the other prisoners into the public square of far west, and shoot them at 9 o'clock to-morrow morning. "'samuel d. lucas,' "'major-general commanding.' but general doniphan, in great righteous indignation, promptly returned the following reply to his superior: "'it is cold-blooded murder. i will not obey your order. my brigade shall march for liberty tomorrow morning, at 8 o'clock; and if you execute these men, i will hold you responsible before an earthly tribunal, so help me god. "'a. w. doniphan, "'brigadier-general.' "the prisoners somehow heard of the order, and kneeled in prayer, and prayed fervently that it might not be executed. and it was not. flagrantly insubordinate as was general doniphan's refusal, he was never called to account for it. the 'mormons' have always remembered general doniphan's humanity on this occasion, as well as on others, and when, in 1873, he went to salt lake city, he was received with much feeling, and shown every regard and attention by brigham young and the other authorities of the church and city, and by even the masses of the people."--(history of caldwell county, p. 137). parley p. pratt, referring to this incident, says: "we were informed that the general officers held a secret council during most of the night, which was dignified by the name of court martial; in which, without a hearing, or, without even being brought before it, we were all sentenced to be shot. the day and hour was also appointed for the execution of this sentence, viz., next morning at 8 o'clock, in the public square at far west. of this we were informed by brigadier-general doniphan, who was one of the council, but who was so violently opposed to this cold-blooded murder that he assured the council that he would revolt and withdraw his whole brigade, and march them back to clay county as soon as it was light, if they persisted in so dreadful an undertaking. said he, 'it is cold-blooded murder, and i wash my hands of it.' his firm remonstrance, and that of a few others, so alarmed the haughty murderer and his accomplices that they dare not put the decree in execution." 3. of these scenes connected with the separation of the prisoners from their families, parley p. pratt writes as follows: "we were now marched to far west, under the conduct of the whole army; and while they halted in the public square, we were permitted to go with a guard for a change of linen, and to take final leave of our families, in order to depart as prisoners to jackson county, a distance of sixty miles. "this was the most trying scene of all. i went to my house, being guarded by two or three soldiers, the cold rain was pouring down without, and on entering my little cottage, there lay my wife sick of a fever, with which she had been for sometime confined. at her breast was our son nathan, an infant of three months, and by her side a little girl of five years. on the foot of the same bed lay a woman in travail, who had been driven from her house in the night, and had taken momentary shelter in my hut of ten feet square--my larger house having been torn down. i stepped to the bed; my wife burst into tears; i spoke a few words of comfort, telling her to try to live for my sake and the children's; and expressing a hope that we should meet again though years might separate us. she promised to try to live. i then embraced and kissed the little babies and departed. till now i had refrained from weeping; but, to be forced from so helpless a family, who were destitute of provisions and fuel, and deprived almost of shelter in a bleak prairie, with none to assist them, exposed to a lawless banditti who were utter strangers to humanity, and this at the approach of winter, was more than nature could well endure. i went to general moses wilson in tears, and stated the circumstances of my sick, heart-broken and destitute family in tears which would have moved any heart that had a latent spark of humanity yet remaining. but i was only answered with an exultant laugh, and a taunt of reproach by this hardened murderer. as i returned from my house towards the troops in the square, i halted with the guard at the door of hyrum smith, and heard the sobs and groans of his wife, at his parting words. she was then near confinement; and needed more than ever the comfort and consolation of a husband's presence. as we returned to the wagon we saw sidney rigdon taking leave of his wife and daughters, who stood at a little distance, in tears of anguish indescribable. in the wagon sat joseph smith, while his aged father and venerable mother come up overwhelmed with tears, and took each of the prisoners by the hand with a silence of grief too great for utterance. in the meantime hundreds of the brethren crowded around us, anxious to take a parting look, or a silent shake of the hand; for feelings were too intense to allow of speech. in the midst of these scenes orders were given and we moved slowly away, under the conduct of general wilson and his whole brigade."--autobiography of parley p. pratt, pp. 207, 208. the prophet's mother describes these scenes of sorrow and parting in the following vivid manner: "at the time when joseph went into the enemy's camp, mr. smith and myself stood in the door of the house in which we were then living, and could distinctly hear their horrid yellings. not knowing the cause, we supposed they were murdering him. soon after the screaming commenced, five or six guns were discharged. at this, mr. smith, folding his arms tight across his heart, cried out, 'oh, my god! my god! they have killed my son! they have murdered him! and i must die, for i cannot live without him?' "i had no word of consolation to give him, for my heart was broken within me--my agony was unutterable. i assisted him to the bed and he fell back upon it helpless as a child, for he had not strength to stand upon his feet. the shrieking continued; no tongue can describe the sound which was conveyed to our ears; no heart can imagine the sensation of our breasts, as we listened to those awful screams. had the army been composed of so many bloodhounds, wolves, and panthers, they could not have made a sound more terrible. * * * * "when they [the division of the mob in charge of the prisoners] were about starting from far west, a messenger came and told us that if we ever saw our sons alive, we must go immediately to them, for they were in a wagon that would start in a few minutes for independence, and in all probability they would start in a few minutes for independence, and in all probability they would never return alive. receiving this intimation, lucy and myself set out directly for the place. on coming within about a hundred yards of the wagon, we were compelled to stop, for we could press no further through the crowd. i therefore appealed to those around me, exclaiming, 'i am the mother of the prophet--is there not a gentleman here who will assist me to that wagon, that i may take a last look at my children, and speak to them once more before i die?' upon this, one individual volunteered to make a pathway through the army, and we passed on, threatened with death at every step, till at length we arrived at the wagon. the man who led us through the crowd spoke to hyrum, who was sitting in front, and, telling him that his mother had come to see him, requested that he should reach his hand to me. he did so, but i was not allowed to see him; the cover was of strong cloth, and nailed down so close that he could hardly get his hand through. we had merely shaken hands with him, when we were ordered away by the mob, who forbade any conversation between us, and, threatening to shoot us, they ordered the teamster to drive over us. our friend then conducted us to the back part of the wagon, where joseph sat, and said, 'mr. smith, your mother and sister are here, and wish to shake hands with you.' joseph crowded his hand through between the cover and wagon, and we caught hold of it; but he spoke not to either of us, until i said, 'joseph, do speak to your poor mother once more--i cannot bear to go till i hear your voice.' 'god bless you, mother!' he sobbed out. then a cry was raised, and the wagon dashed off, tearing him from us just as lucy pressed his hand to her lips, to bestow upon it a sister's last kiss--for he was then sentenced to be shot."--history of the prophet joseph by his mother, lucy smith, pp. 249, 250. 4. on this passage the prophet makes the following comments: "gallant bravery," that some thousands of men should be so anxious to wash their hands in the blood of five hundred poor saints? i claim not the honor of commanding such a brave army. 5. again the prophet comments: "the wicked flee when no man pursueth" this saying was truly verified in the first retreat of this army--they fled precipitately through fear and a great proportion of the men were anxious to get back to the creek, where they could dispense with some of their clothing and wash themselves in the water. 6. "profound silence." it might have been silence to the general for aught i know; for the shoutings, bellowings and yells of this army of mobocrats was sufficient to deafen anyone, not guarded by some higher spirit, and could only be equalled in the savage war whoop, and the yells of the damned. {200} chapter xiv. rivalry among the militia generals for possession of the prisoners--"trial" at richmond. [sidenote: rival efforts for possession of the prisoners.] _saturday, 3_.--we continued our march and arrived at the missouri river, which separated us from jackson county, where we were hurried across the ferry when but few troops had passed. [1] the truth was, general clark had sent an express from richmond to general lucas, to have the prisoners sent to him, and thus prevent our going to jackson county, both armies being competitors for the honor of possessing "the royal prisoners." clark wanted the privilege of putting us to death himself, and lucas and his troops were desirous of exhibiting us in the streets of independence. [2] [sidenote: prophet's interview with a lady.] _sunday, 4_.--we were visited by some ladies and gentlemen. one of the women came up, and very candidly inquired of the troops which of the prisoners was the lord {201} whom the "mormons" worshiped? one of the guard pointed to me with a significant smile, and said, "this is he." the woman then turning to me inquired whether i professed to be the lord and savior? i replied, that i professed to be nothing but a man, and a minister of salvation, sent by jesus christ to preach the gospel. this answer so surprised the woman that she began to inquire into our doctrine, and i preached a discourse, both to her and her companions, and to the wondering soldiers, who listened with almost breathless attention while i set forth the doctrine of faith in jesus christ, and repentance, and baptism for remission of sins, with the promise of the holy ghost, as recorded in the second chapter of the acts of the apostles. the woman was satisfied, and praised god in the hearing of the soldiers, and went away, praying that god would protect and deliver us. thus was fulfilled a prophecy which had been spoken publicly by me, a few months previous--that a sermon should be preached in jackson county by one of our elders, before the close of 1838. [sidenote: arrival of the prisoners in independence.] the troops having crossed the river about ten o'clock, we proceeded on and arrived at independence, past noon, in the midst of a great rain, and a multitude of spectators who had assembled to see us, and hear the bugles sound a blast of triumphant joy, which echoed through the camp. we were ushered into a vacant house prepared for our reception, with a floor for our beds and blocks of wood for our pillows. general clark arrived at far west with one thousand six hundred men, and five hundred more were within eight miles of the city. [sidenote: overwhelming numbers of mob militia.] thus, far west has been visited by six thousand men in one week, when the militia of the city (before any were taken prisoners) amounted only to about five {202} hundred. after depriving these of their arms the mob continued to hunt the brethren like wild beasts, and shot several, ravished the women, and killed one near the city. no saint was permitted to go in or out of the city; and meantime the saints lived on parched corn. general clark ordered general lucas, who had previously gone to adam-ondi-ahman with his troops, "to take the whole of the men of the 'mormons' prisoners, and place such a guard around them and the town as will protect the prisoners and secure them until they can be dealt with properly," and secure all their property, till the best means could be adopted for paying the damages the citizens had sustained. [sidenote: severity in the treatment of prisoners modified.] _monday, 5_.--we were kept under a small guard, and were treated with some degree of hospitality and politeness, while many flocked to see us. we spent most of our time in preaching and conversation, explanatory of our doctrines and practice, which removed mountains of prejudice, and enlisted the populace in our favor, notwithstanding their old hatred and wickedness towards our society. [sidenote: fifty-six additional prisoners.] the brethren at far west were ordered by general clark to form a line, when the names of fifty-six present were called and made prisoners to await their trial for something they knew not what. they were kept under a close guard. _tuesday, 6_.--general clark paraded the brethren at far west, and then addressed them as follows. _general clark's harrangue to the brethren_. gentlemen, you whose names are not attached to this list of names, will now have the privilege of going to your fields and providing corn, wood, etc., for your families. those who are now taken will go from this to prison, be tried, and receive the due demerit of their crimes. but you (except such as charges may hereafter be preferred against) are now at liberty, as soon as the troops are removed that now guard the place, which i shall cause to be done immediately. it now devolves {203} upon you to fulfill the treaty that you have entered into, the leading items of which i shall now lay before you: the first requires that your leading men be given up to be tried according to law; this you have already complied with. the second is, that you deliver up your arms; this has been attended to. the third stipulation is, that you sign over your properties to defray the expenses of the war; this you have also done. another article yet remains for you to comply with, and that is, that you leave the state forthwith; and whatever may be your feelings concerning this, or whatever your innocence, it is nothing to me; general lucas, who is equal in authority with me, has made this treaty with you--i approve of it--i should have done the same had i been here--i am therefore determined to see it fulfilled. the character of this state has suffered almost beyond redemption, from the character, conduct and influence that you have exerted, and we deem it an act of justice to restore her character to its former standing among the states, by every proper means. the orders of the governor to me were, that you should be exterminated, and not allowed to remain in the state, and had your leaders not been given up, and the terms of the treaty complied with, before this, you and your families would have been destroyed and your houses in ashes. there is a discretionary power vested in my hands which i shall exercise in your favor for a season; for _this_ lenity you are indebted to _my_ clemency. i do not say that you shall go now, but you must not think of staying here another season, or of putting in crops, for the moment you do this the citizens will be upon you. if i am called here again, in case of a non-compliance of a treaty made, do not think that i shall act any more as i have done--you need not expect any mercy, but extermination, for i am determined the governor's order shall be executed. as for your leaders, do not once think--do not imagine for a moment--do not let it enter your mind that they will be delivered, or that you will see their faces again, for their fate _is fixed--their die is cast--their doom is sealed_. i am sorry, gentlemen, to see so great a number of apparently intelligent men found in the situation that you are; and oh! that i could invoke that _great spirit, the unknown god_, to rest upon you, and make you sufficiently intelligent to break that chain of superstition, and liberate you from those fetters of fanaticism with which you are bound--that you no longer worship a man. i would advise you to scatter abroad, and never again organize yourselves with bishops, presidents, etc., lest you excite the jealousies of {204} the people, and subject yourselves to the same calamities that have now come upon you. you have always been the aggressors--you have brought upon yourselves these difficulties by being disaffected and not being subject to rule--and my advice is, that you become as other citizens, lest by a recurrence of these events you bring upon yourselves irretrievable ruin. [3] the governor wrote general clark as follows: it will also be necessary that you hold a military court of inquiry in daviess county, and arrest the mormons who have been guilty of the late outrages, committed towards the inhabitants of said county. my instructions to you are to settle this whole matter completely, if possible, before you disband your forces; if the mormons are disposed voluntarily to leave the state, of course it would be advisable in you to promote that object, in any way deemed proper. the _ringleaders of this rebellion, though, ought by no means to be permitted to escape the punishment they merit_. the prisoners at far west were started off for richmond, under a strong guard. _wednesday, 7_.--the following order was issued at far west by general clark: brigadier-general robert wilson will take up the line of march with his brigade on this morning for adam-ondi-ahman, in daviess county, and take possession of the prisoners at that place, and proceed to ascertain those who committed crimes, and when done, to put them under close guard, and when he moves, take them to keytesville, after having them recognized by the proper authority. [sidenote: progress of affairs at diahman.] _thursday, 8_.--there was a severe snowstorm yesterday and today. general wilson arrived at adam-ondi-ahman; he placed guards around the town so that no persons {205} might pass out or in without permission. all the men in town were then taken and put under guard, and a court of inquiry was instituted with adam black on the bench; the said adam black belonged to the mob, and was one of the leaders of it from the time mobbing first commenced in daviess county. the attorney belonged to general clark's army. [sidenote: the prophet and his fellow prisoners sent to richmond.] shortly after our arrival in jackson county, colonel sterling price, from the army of general clark, came with orders from general clark, who was commander-in-chief of the expedition, to have us forwarded forthwith to richmond. accordingly, on thursday morning, we started with three guards only, and they had been obtained with great difficulty, after laboring all the previous day to get them. between independence and roy's ferry, on the missouri river, they all got drunk, and we got possession of their arms and horses. it was late in the afternoon, near the setting of the sun. we traveled about half a mile after we crossed the river, and put up for the night. [sidenote: prisoners not sufficiently protected by guards.] _friday, 9_.--this morning there came a number of men, some of them armed. their threatenings and savage appearance were such as to make us afraid to proceed without more guards. a messenger was therefore dispatched to richmond to obtain them. we started before their arrival, but had not gone far before we met colonel price with a guard of about seventy-four men, and were conducted by them to richmond, and put into an old vacant house, and a guard set. [sidenote: meeting of the prophet and gen. clark.] some time through the course of that day general clark came in, and we were introduced to him. we inquired of him the reason why we had been thus carried from our homes, and what were the charges against us. he said that he was not then able to determine, but would be in a short time; and with very little more conversation withdrew. {206} [sidenote: the prisoners chained.] some short time after he had withdrawn colonel price came in with two chains in his hands, and a number of padlocks. the two chains he fastened together. he had with him ten men, armed, who stood at the time of these operations with a thumb upon the cock of their guns. they first nailed down the windows, then came and ordered a man by the name of john fulkerson, whom he had with him, to chain us together with chains and padlocks, being seven in number. after that he searched us, examining our pockets to see if we had any arms. he found nothing but pocket knives, but these he took away with him. _saturday, november 10_.--the following is a true specimen of missouri liberty. _form of permit_. i permit david holman to remove from daviess to caldwell county, there to remain during the winter, or to pass out of the state. r. wilson, brigadier-general. by f. g. cocknu, aid. november 10, 1838. [sidenote: general clark desires to try the prophet by court martial.] general clark had spent his time since our arrival at richmond in searching the laws to find authority for trying us by court martial. had he not been a lawyer of eminence, i should have supposed it no very difficult task to decide that quiet, peaceful unoffending, and private citizens too, except as ministers of the gospel, were not amenable to a _military tribunal_, in a country governed by _civil laws_. but be this as it may, general clark wrote the governor that he had- _general clark's report to governor boggs_. detained general white and his field offices here a day or two for the purpose of holding a court martial, if necessary. i this day made out charges against the prisoners, and called on judge king to try them as a committing court; and i am now busily engaged in procuring witnesses and submitting facts. there being no civil officers in caldwell, {207} i have to use the military to get witnesses from there, which i do without reserve. the most of the prisoners here i consider guilty of _treason_; and i believe will be convicted; and the only difficulty in law is, can they be tried in any county but caldwell? if not, they cannot be there indicted, until a change of population. in the event the latter view is taken by the civil courts, i suggest the propriety of trying jo smith and those leaders taken by general lucas, by a court martial, for mutiny. this i am in favor of only as _dernier resort_. i would have taken this course with smith at any rate; but it being doubtful whether a court martial has jurisdiction or not in the present case--that is, whether these people are to be treated as in time of war, and the mutineers as having mutinied in time of war--and i would here ask you to forward to me the attorney-general's opinion on this point. it will not do to allow these leaders to return to their treasonable work again, on account of their not being indicted in caldwell. they have committed _treason, murder, arson, burglary, robbery, larceny, and perjury_. the three days' investigation having closed at adam-ondi-ahman, every man was honorably acquitted, adam black being judge. [sidenote: hardships inflicted on the "diahman" saints.] general wilson then ordered every family to be out of diahman in ten days, with permission to go to caldwell, and there tarry until spring, and then leave the state under pain of extermination. the weather is very cold, more so than usual for this season of the year. in keeping the order of general wilson the saints had to leave their crops and houses, and to live in tents and wagons, in this inclement season of the year. as for their flocks and herds, the mob had relieved them from the trouble of taking care of them, or from the pain of seeing them starve to death--by stealing them. an arrangement was made in which it was stipulated that a committee of twelve, which had been previously appointed, should have the privilege of going from far west to daviess county, for the term of four weeks, for the purpose of conveying their crops from daviess to caldwell. the committee were to wear white badges on their hats for protection. {208} [sidenote: casualties of the mobbing.] about thirty of the brethren have been killed, many wounded, about a hundred are missing, and about sixty at richmond awaiting their trial--for what they know not. _sunday, 11_.--while in richmond we were under the charge of colonel price from chariton county, who allowed all manner of abuses to be heaped upon us. during this time my afflictions were great, and our situation was truly painful. [4] {209} [sidenote: list of the prisoners.] general clark informed us that he would turn us over to the civil authorities for trial. joseph smith, jun., hyrum smith, sidney rigdon, parley pratt, lyman wight, amasa lyman, george w. robinson, caleb baldwin, alanson ripley, washington voorhees, sidney turner, john buchanan, jacob gates, chandler holbrook, george w. harris, jesse d. hunter, andrew whitlock, martin c. allred, william allred, george d. grant, darwin chase, elijah newman, alvin g. tippets, zedekiah owens, isaac morley, thomas beck, moses clawson, john j. tanner, daniel shearer, daniel s. thomas, alexander mcrae, elisha edwards, john s. higbee, ebenezer page, benjamin covey, ebenezer robinson, luman gibbs, james m. henderson, david pettegrew, edward partridge, francis higbee, david frampton, george kimball, joseph w. younger, henry zobriskie, allen j. stout, sheffield daniels, silas maynard, anthony head, benjamin jones, daniel garn, john t. earl, and norman shearer, were brought before austin a. king, at richmond, for trial, charged with the several crimes of high treason against the state, murder, burglary, arson, robbery, and larceny. _monday, 12_.--the first act of the court was to send out a body of armed men, without a civil process, to obtain witnesses. _tuesday, 13_.--we were placed at the bar, austin a. king presiding, and thomas c. burch, the state's attorney. witnesses were called and sworn at the point of the bayonet. [sidenote: the villainy of avard.] dr. sampson avard was the first brought before the court. he had previously told mr. oliver olney that if he [olney] wished to save himself, he must swear hard against the heads of the church, as they were the ones the court wanted to criminate; and if he could swear hard against them, they would not (that is, neither court nor mob) disturb him. "i intend to do {210} it," said he, "in order to escape, for if i do not, they will take my life." this introduction is sufficient to show the character of his testimony, and he swore just according to the statement he had made, doubtless thinking it a wise course to ingratiate himself into the good graces of the mob. [sidenote: list of witnesses against the saints.] the following witnesses were examined in behalf of the state, many of whom, if we may judge from their testimony, swore upon the same principle as avard, they were: wyatt cravens, nehemiah odle, captain samuel bogart, morris phelps, john corrill, robert snodgrass, george walton, george m. hinkle, james c. owens, nathaniel carr, abner scovil, john cleminson, reed peck, james c. owens (re-examined), william splawn, thomas m. odle, john raglin, allen rathbun, jeremiah myers, andrew j. job, freeburn h. gardner, burr riggs, elisha camron, charles bleckley, james cobb, jesse kelly, addison price, samuel kimball, william w. phelps, john whitmer, james b. turner, george w. worthington, joseph h. mcgee, john lockhart, porter yale, benjamin slade, ezra williams, addison green, john taylor, timothy lewis, and patrich lynch. _sunday, 18_.--while our suit was going forward general wilson gave the following permit, in daviess county: _permit_. i permit the following persons, as a committee on the part of the mormons, to pass and re-pass in and through the county of daviess during the winter, to-wit.: william huntington, john reed, benjamin s. wilbur, mayhew hillman, z. wilson, e. b. gaylord, henry herriman, daniel stanton, oliver snow, william earl, jonathan h. hale, henry humphrey--upon all lawful business. r. wilson, brig.-gen. commanding. by f. g. cocknu, aid. november 18, 1838. [sidenote: treatment of witnesses for the defense.] we were called upon for our witnesses, and we gave the names of some forty or fifty. captain bogart was {211} despatched with a company of militia to procure them. he arrested all he could find, thrust them into prison, and we were not allowed to see them. during the week we were again called upon most tauntingly for witnesses; we gave the names of some others, and they were thrust into prison, so many as were to be found. in the meantime malinda porter, delia f. pine, nancy rigdon, jonathan w. barlow, thoret parsons, ezra chipman, and arza judd, jun., volunteered, and were sworn, on the defense, but were prevented as much as possible by threats from telling the truth. we saw a man at the window by the name of allen, and beckoned him to come in, and had him sworn, but when he did not testify to please the court, several rushed upon him with their bayonets, and he fled the place; three men took after him with loaded guns, and he barely escaped with his life. it was of no use to get any more witnesses, even if we could have done so. [sidenote: some prisoners discharged.] thus this mock investigation continued from day to day, till saturday, when several of the brethren were discharged by judge king as follows- defendants against whom nothing is proven, viz., amasa lyman, john buchanan, andrew whitlock, alvah l. tippets, jedediah owens, isaac morley, john j. tanner, daniel s. thomas, elisha edwards, benjamin covey, david frampton, henry zobriskie, allen j. stout, sheffield daniels, silas maynard, anthony head, john t. earl, ebenezer brown, james newberry, sylvester hulett, chandler holbrook, martin c. allred, william allred. the above defendants have been discharged by me, there being no evidence against them. austin a. king, judge, etc. november 24, 1838. [sidenote: misconception of the church organization.] our church organization was converted, by the testimony of the apostates, into a temporal kingdom, which was to fill the whole earth and subdue all other kingdoms. {212} the judge, who by the by was a methodist, asked much concerning our views of the prophecy of daniel: "in the days of these kings shall the god of heaven set up a kingdom which shall break in pieces all other kingdoms, and stand forever," * * * * "and the kingdom and the greatness of the kingdom, under the whole heaven, shall be given to the saints of the most high." as if it were treason to believe the bible. [5] [sidenote: ashby's report of haun's mills massacre.] _wednesday, 28_.--daniel ashby, a member of the state senate, wrote general clark that he was in the battle [massacre] at haun's mills, that thirty-one "mormons" were killed, and seven of his party wounded. [sidenote: prisoners discharged and retained.] the remaining prisoners were all released or admitted to bail, except lyman wight, caleb baldwin, hyrum smith, alexander mcrae, sidney rigdon, and myself, who were sent to liberty, clay county, to jail, to stand our trial for treason and murder. our treason consisted of having whipped the mob out of daviess county, and taking their cannon from them; the murder, of killing the man in the bogart battle; also parley p. pratt, morris phelps, luman gibbs, darwin chase, and norman shearer, who were put into richmond jail to stand their trial for the same "crimes." [sidenote: legal advice to cease defense.] during the investigation we were confined in chains and received much abuse. the matter of driving away witnesses or casting them into prison, or chasing them out of the county, was carried to such length that our lawyers, general doniphan and amos rees, told us not to bring our witnesses {213} there at all; for if we did, there would not be one of them left for final trial; for no sooner would bogart and his men know who they were, than they would put them out of the country. as to making any impression on king, doniphan said, if a cohort of angels were to come down, and declare we were innocent, it would all be the same; for he (king) had determined from the beginning to cast us into prison. we never got the privilege of introducing our witnesses at all; if we had, we could have disproved all the evidence of our enemies. _m. arthur, esq., to the representatives from clay county_. liberty, november 29, 1838. respected friends:--humanity to an injured people prompts me at present to address you thus: you were aware of the treatment (to some extent before you left home) received by that unfortunate race of beings called the mormons, from daviess, in the form of human beings inhabiting daviess, livingston, and part of ray counties; not being satisfied with the relinquishment of all their rights as citizens and human beings, in the treaty forced upon them by general lucas, by giving up their arms, and throwing themselves upon the mercy of the state, and their fellow citizens generally, hoping thereby protection of their lives and property, they are now receiving treatment from those demons, that makes humanity shudder, and the cold chills run over any man, not entirely destitute of the feelings of humanity. these demons are now constantly strolling up and down caldwell county, in small companies armed, insulting the women in any way and every way, and plundering the poor devils of all the means of subsistence (scanty as it was) left them, and driving off their horses, cattle, hogs, etc., and rifling their houses and farms of everything therein, taking beds, bedding, wardrobes, robes, and such things as they see they want, leaving the poor mormons in a starving and naked condition. these are facts i have from authority that cannot be questioned, and can be maintained and substantiated at any time. there is now a petition afloat in our town, signed by the citizens of all parties and grades, which will be sent you in a few days, praying the legislature to make some speedy enactment applicable to their case. they are entirely willing to leave our state, so soon as this inclement season is over; and a number have already left, and are leaving daily, scattering themselves to the four winds of the earth. {214} now, sirs, i do not want by any means to dictate to you the course to be pursued, but one fact i will merely suggest. i this day was conversing with mr. george m. pryer, who is just from far west, relating the outrages there committed daily. i suggested to him the propriety of the legislature's placing a guard to patrol on the lines of caldwell county, say, of about twenty-five men, and give them, say, about one dollar or one and a half per day, each man, and find their provisions, etc., until, say, the first day of june next; these men rendering that protection necessary to the mormons, and allowing them to follow and bring to justice any individuals who have heretofore or will hereafter be guilty of plundering or any violation of the laws. i would suggest that george m. pryer be appointed captain of said guard, and that he be allowed to raise his own men, if he is willing thus to act. he is a man of correct habits, and will do justice to all sides, and render due satisfaction. should this course not be approved of, i would recommend the restoration of their [the mormons'] arms for their own protection. one or the other of these suggestions is certainly due the mormons from the state. she has now their leaders prisoners, to the number of fifty or sixty, and i apprehend no danger from the remainder in any way until they will leave the state. m. arthur. mr. arthur is not a "mormon," but a friend of man. _attested copy of the mittimus under which joseph smith, jun., and others, were sent from judge king to the jailer of liberty prison, in clay county, missouri_. state of missouri, clay county. _to the keeper of the jail of clay county_: greeting:--whereas, joseph smith, jun., hyrum smith, lyman wight, alexander mcrae, and caleb baldwin, as also sidney rigdon, have been brought before me, austin a. king, judge of the fifth judicial circuit in the state of missouri, and charged with the offense of treason against the state of missouri, and the said defendants, on their examination before me, being held to answer further to said charge, the said joseph smith, jun., hyrum smith, lyman wight, alexander mcrae, and caleb baldwin, to answer in the county of daviess, and the said sidney rigdon to answer further in the county of caldwell, for said charge of treason, and there being no jail in said counties; these are therefore to command that you receive the said joseph smith, jun., hyrum smith, lyman wight, alexander {215} mcrae, caleb baldwin, and sidney rigdon into your custody in the jail of the said county of clay, there to remain until they be delivered therefrom by due course of law. given under my hand and seal the 29th day of november, 1838. austin a. king. state of missouri, county of clay. i, samuel hadley, sheriff of clay county, do hereby certify that the above is a true copy of the mittimus to me, directed in the cases therein named. samuel hadley, jailer. by samuel tillery, deputy jailer. clay county, missouri. [sidenote: in liberty prison.] _friday, 30_.--about this time those of us who had been sentenced thereto, were conveyed to liberty jail, put in close confinement, and all communication with our friends cut off. [sidenote: course of wm. e. mclellin and burr riggs.] during our trial william e. mclellin, accompanied by burr riggs and others, at times were busy in plundering and robbing the houses of sidney rigdon, george morey, the widow phebe ann patten, and others, under pretense or color of law, on an order from general clark, as testified to by the members of the different families robbed. [6] _saturday, december 1, 1838_.--a committee on the part {216} of the "mormons" and a like committee on the part of the citizens of daviess county, met at adam-ondi-ahman, on the first of december, 1838, the following propositions by the "mormon" committee were made and agreed to by the daviess county committee: first--that the mormon committee be allowed to employ, say twenty teamsters for the purpose of hauling off their property. second--that the mormon committee collect whatever stock they may have in daviess county at some point, and some two or three of the daviess county committee be notified to attend for the purpose of examining said stock, and convey or attend the mormon committee out of the limits of the county; and it is further understood, that the mormon committee is not to drive or take from this county any stock of any description, at any other time, nor under any other circumstances, than these mentioned. as witness our hands, william p. peniston, dr. k. kerr, adam black, committee. the above propositions were made and agreed to by the undersigned committee on the part of the mormons. william huntington, b. s. wilbur, j. h. hale, henry herriman, z. wilson. footnotes: 1. it was during this march between crooked river and the missouri that the prophet predicted that none of the prisoners would lose their lives during their captivity. the incident is thus related by parley p. pratt: "as we arose and commenced our march on the morning of the 3rd of november, joseph smith spoke to me and the other prisoners, in a low, but cheerful and confidential tone; said he: '_be of good cheer, brethren; the word of the lord came to me last night that our lives should be given us, and that whatever we may suffer during this captivity, not one of our lives shall be taken_.' of this prophecy i testify in the name of the lord, and, though spoken in secret, its public fulfillment and the miraculous escape of each one of us is too notorious to need my testimony."--autobiography of parley p. pratt, p. 210. 2. on this matter of competition for possession of the prisoners parley p. pratt, one of the prisoners, repeats a statement made by general wilson as follows: "it was repeatedly insinuated, by the other officers and troops that we should hang you prisoners on the first tree we came to on the way to independence. but i'll be d----d if anybody shall hurt you. we just intend to exhibit you in independence, let the people look at you, and see what a d----d set of fine fellows you are. and, more particularly, to keep you from that old bigot of a general clark and his troops, from down country who are so stuffed with lies and prejudice that they would shoot you down in a moment."--autobiography of parley p. pratt, p. 209. 3. this speech of general clark's is to be found in the "history of caldwell and livingston counties, missouri, written and compiled by the st. louis national historical company," 1886, and is introduced as follows: "a few day after his arrival general clark removed a portion of the restraint he had imposed upon the mormons' allowing them to go out for wood, provisions, etc. he assembled the multitude on the temple square and delivered to them a written speech, a copy of which is here given. it goes far to prove that general clark was ordered to 'exterminate' the mormons, not excepting the women and children, and burn their houses and otherwise destroy their property."--history of caldwell and livington counties, p. 140. 4. it was during this time that the very remarkable circumstance of the prophet rebuking the prison guards occurred. the matter is related by elder parley p. pratt in his autobiography. it appears that during the imprisonment at richmond elder rigdon was taken very ill from the hardships and exposure he had to endure. he was chained next to his son-in-law, george w. robinson, and compelled to sleep on the hard floor notwithstanding his delirium, the result of fever. mrs. robinson, the daughter of elder rigdon, had accompanied her husband and father into the prison for the purpose of caring for the latter during his illness. she is represented as being a very delicate woman with an infant at the breast. she continued by the side of her father until he recovered form his illness notwithstanding the loathsomeness of the prison and the vileness of the guards. and now the story of the rebuke as related by elder pratt: "in one of those tedious nights we had lain as if in sleep till the hour of midnight had passed, and our ears and hearts had been pained, while we had listened for hours to the obscene jests, the horrid oaths, the dreadful blasphemies and filthy language of our guards, colonel price at their head, as they recounted to each other their deeds of rapine, murder, robbery, etc., which they had committed among the "mormons" while at far west and vicinity. they even boasted of defiling by force wives, daughters and virgins, and of shooting or dashing out the brains of men, women and children. i had listened till i became so disgusted, shocked, horrified, and so filled with the spirit of indignant justice that i could scarcely refrain from rising upon my feet and rebuking the guards; but had said nothing to joseph, or anyone else, although i lay next to him and knew he was awake. on a sudden he arose to his feet, and spoke in a voice of thunder, or as the roaring lion, uttering, as nearly as i can recollect, the following words: "'_silence_, ye fiends of the infernal pit! in the name of jesus christ i rebuke you, and command you to be still; i will not live another minute and hear such language. cease such talk, or you or i die _this instant_!' he ceased to speak. he stood erect in terrible majesty. chained, and without a weapon; calm, unruffled and dignified as an angel, he looked upon the quailing guards, whose weapons were lowered or dropped to the ground; whose knees smote together, and who, shrinking into a corner, or crouching at his feet, begged his pardon, and remained quiet till a change of guards. "i have seen the ministers of justice, clothed in magisterial robes, and criminals arraigned before them, while life was suspended on a breath, in the courts of england; i have witnessed a congress in solemn session to give laws to nations; i have tried to conceive of kings, of royal courts, of thrones and crowns; and of emperors assembled to decide the fate of kingdoms; but dignity and majesty have i seen but once, as it stood in chains, at midnight in a dungeon, in an obscure village in missouri."--autobiography of parley p. pratt, pp. 228-230. 5. respecting this inquiry concerning the passage in daniel's prophecy, elder parley p. pratt writes: "this court of inquisition inquired diligently into our belief of the seventh chapter of daniel concerning the kingdom of god, which should subdue all other kingdoms and stand forever. and when told that we believed in that prophecy, the court turned to the clerk and said: 'write that down; it is a strong point for treason.' our lawyer observed as follows: 'judge, you had better make the bible treason.' the court made no reply."--autobiography of parley p. pratt, p. 230. 6. further concerning the apostasy and conduct of william e. mclellin, soon after the prophet and his associates were taken prisoners at far west, parley p. pratt says: "while thus confined, william e. mclellin, once my fellow laborer in the gospel, but now a judas, with hostile weapon in hand to destroy the saints, came to me and observed: 'well, parley, you have now got where you are certain never to escape; how do you feel as to the course you have taken in religion?' i answered, that i had taken the course which i should take if i had my life to live over again. he seemed thoughtful for a moment, and then replied: 'well, i think, if i were you, i should die as i had lived; at any rate, i see no possibility of escape for you and your friends.'"--autobiography of parley p. pratt, p. 206. while the brethren were imprisoned at richmond it is said the "mclellin, who was a large and active man, went to the sheriff and asked for the privilege of flogging the prophet. permission was granted on condition that joseph would fight. the sheriff made known to joseph mclellin's earnest request, to which joseph consented, if his irons were taken off. mclellin then refused to fight unless he could have a club, to which joseph was perfectly willing; but the sheriff would not allow them to fight on such unequal terms. mclellin was a man of superficial education, though he had a good flow of language. he adopted the profession of medicine."--mill. star, vol., xxxvi: pp. 808, 809. {217} chapter xv. the case of the saints presented to the missouri legislature--the prophet's communication to the saints from liberty prison. [sidenote: report of governor boggs to the legislature.] _wednesday, december 5_.--the missouri legislature having assembled, governor boggs laid before the house of representatives all the information in his possession relative to the difficulties between the mob and the "mormons." _monday, december 10_.- _memorial of a committee to the state legislature of missouri in behalf of the citizens of caldwell county_. _to the honorable legislature of the state of missouri in senate and house of representatives convened_: we, the undersigned petitioners and inhabitants of caldwell county, missouri, in consequence of the late calamity that has come upon us taken in connection with former afflictions, feel it a duty we owe to ourselves and our country to lay our case before your honorable body for consideration. it is a well known fact, that a society of our people commenced settling in jackson county, missouri, in the summer of 1831, where they, according to their ability, purchased lands, and settled upon them, with the intention and expectation of becoming permanent citizens in common with others. soon after the settlement began, persecution commenced; and as the society increased, persecution also increased, until the society at last was compelled to leave the county; and although an account of these persecutions has been published to the world, yet we feel that it will not be improper to notice a few of the most prominent items in this memorial. on the 20th of july, 1833, a mob convened at independence--a committee of which called upon a few of the men of our church there, and {218} stated to them that the store, printing office, and indeed all other mechanic shops must be closed forthwith, and the society leave the county immediately. these propositions were so unexpected, that a certain time was asked for to consider on the subject, before an answer should be returned, which was refused, and our men being individually interrogated, each one answered that he could not consent to comply with their propositions. one of the mob replied that he was sorry, for the work of destruction would commence immediately. in a short time the printing-office, which was a two story brick building, was assailed by the mob and soon thrown down, and with it much valuable property destroyed. next they went to the store for the same purpose; but mr. gilbert, one of the owners, agreeing to close it, they abandoned their design. their next move was the dragging of bishop partridge from his house and family to the public square, where, surrounded by hundreds, they partially stripped him of his clothes, and tarred and feathered him from head to foot. a man by the name of allen was also tarred at the same time. this was saturday, and the mob agreed to meet the following tuesday, to accomplish their purpose of driving or massacring the society. tuesday came, and the mob came also, bearing with them a red flag in token of blood. some two or three of the principal men of the society offered their lives, if that would appease the wrath of the mob, so that the rest of the society might dwell in peace upon their lands. the answer was, that unless the society would leave _en masse_, every man should die for himself. being in a defenseless situation, to save a general massacre, it was agreed that one half of the society should leave the county by the first of the next january, and the remainder by the first of the following april. a treaty was entered into and ratified, and all things went on smoothly for awhile. but sometime in october, the wrath of the mob began again to be kindled, insomuch that they shot at some of our people, whipped others, and threw down their houses, and committed many other depredations; indeed the society of saints were harassed for some time both day and night; their houses were brick-batted and broken open and women and children insulted. the store-house of a. s. gilbert and company was broken open, ransacked, and some of the goods strewed in the streets. these abuses, with many others of a very aggravated nature, so stirred up the indignant feelings of our people, that when a party of them, say about thirty, met a company of the mob of about double their number, a skirmish took place, in which some two or three of the mob, and one of our people, were killed. this raised, as it were, the whole county in arms, and nothing would satisfy the mob but an {219} immediate surrender of the arms of our people, who forthwith were to leave the county. fifty-one guns were given up, which have never been returned, or paid for, to this day. the next day, parties of the mob, from fifty to seventy, headed by priests, went from house to house, threatening women and children with death if they were not gone before they returned. this so alarmed our people that they fled in different directions; some took shelter in the woods, while others wandered in the prairies till their feet bled; and the weather being very cold, their sufferings in other respects were great. the society made their escape to clay county as fast as they possibly could, where the people received them kindly, and administered to their wants. after the society had left jackson county, their buildings, amounting to about two hundred, were either burned or otherwise destroyed, and much of their crops, as well as furniture and stock; which if properly estimated would make a large sum, for the loss of which they have not as yet received any remuneration. the society remained in clay county nearly three years; when, at the suggestion of the people there, they removed to that section of the state known as caldwell county. here the people bought out most of the former inhabitants, and also entered much of the wild land. many soon owned a number of eighties [eighty acres] while there was scarcely a man who did not secure to himself at least a forty [forty acres]. here we were permitted to enjoy peace for a season; but as our society increased in numbers, and settlements were made in daviess and carroll counties, the mob spirit spread itself again. for months previous to our giving up our arms to general lucas' army, we heard little else than rumors of mobs collecting in different places and threatening our people. it is well known that the people of our church, who had located themselves at de witt, had to give up to a mob, and leave the place, notwithstanding the militia were called out for their protection. from de witt the mob went towards daviess county, and while on their way there they took two of our men prisoners, and made them ride upon the cannon, and told them that they would drive the "mormons" from daviess to caldwell, and from caldwell to hell; and that they would give them no quarter, only at the cannon's mouth. the threats of the mob induced some of our people to go to daviess to help to protect their brethren who had settled at adam-ondi-ahman, on grand river. the mob soon fled from daviess county; and after they were dispersed and the cannon taken, during which time no blood was shed, the people of caldwell returned to their homes, in hopes of enjoying peace and quiet; but in this they were disappointed; for a large mob was soon found to be collecting on the grindstone fork of grand {220} river from ten to fifteen miles off, under the command of cornelius gillium, a scouting party of which came within four miles of far west, in open daylight, and drove off stock belonging to our people. about this time, word came to far west that a party of the mob had come into caldwell county to the south of far west; that they were taking horses and cattle, burning houses and ordering the inhabitants to leave their homes immediately; and that they had then actually in their possession three men prisoners. this report reached far west in the evening, and was confirmed about midnight. a company of about sixty men went forth under the command of david w. patten to disperse the mob, as they supposed. a battle was the result, in which captain patten and three of his men were killed, and others wounded. bogart, it appears, had but one killed and others wounded. notwithstanding the unlawful acts committed by captain bogart's men previous to the battle, it is now asserted and claimed that he was regularly ordered out as a militia captain, to preserve the peace along the line of ray and caldwell counties. the battle was fought four or five days previous to the arrival of general lucas and his army. about the time of the battle with captain bogart, a number of our people who were living near haun's mill, on shoal creek, about twenty miles below far west, together with a number of emigrants who had been stopped there in consequence of the excitement, made an agreement with the mob in that vicinity that neither party should molest the other, but dwell in peace. shortly after this agreement was made, a mob party of from two to three hundred, many of whom are supposed to be from chariton county, some from daviess, and also those who had agreed to dwell in peace, came upon our people there, whose number in men was about forty, at a time they little expected any such thing, and without any ceremony, notwithstanding they begged for quarter, shot them down as they would tigers or panthers. some few made their escape by fleeing. eighteen were killed and a number more were severely wounded. this tragedy was conducted in the most brutal and savage manner. an old man [father thomas mcbride] after the massacre was partially over, threw himself into their hands and begged for quarter, when he was instantly shot down; that not killing him, they took an old corn cutter and literally mangled him to pieces. [1] a lad of ten years of age, after being shot down, also begged to be spared, when one of the mob placed the muzzle of his gun to the boy's head and blew out his brains. {221} the slaughter of these not satisfying the mob, they then proceeded to rob and plunder. the scene that presented itself after the massacre, to the widows and orphans of the killed, is beyond description. it was truly a time of weeping, mourning and lamentation. as yet we have not heard of any one being arrested for these murders, notwithstanding there are men boasting about the country that they did kill on that occasion more than one "mormon;" whereas all our people who were in the battle with captain patten against bogart, that can be found, have been arrested, and are now confined in jail to await their trial for murder. when general lucas arrived near far west, and presented the governor's order, we were greatly surprised; yet we felt willing to submit to the authorities of the state. we gave up our arms without reluctance. we were then made prisoners, and confined to the limits of the town for about a week, during which time the men from the country were not permitted to go to their families, many of whom were in a suffering condition for want of food and firewood, the weather being very cold and stormy. much property was destroyed by the troops in town during their stay there, such as burning house logs, rails, corn-cribs, boards; the using of corn and hay, the plundering of houses, the killing of cattle, sheep and hogs, and also the taking of horses not their own; and all this without regard to owners, or asking leave of any one. in the meantime men were abused, women insulted and abused by the troops; and all this while we were kept prisoners. whilst the town was guarded, we were called together by the order of general lucas, and a guard placed close around us, and in that situation we were compelled to sign a deed of trust for the purpose of making our individual property, all holden, as they said, to pay all the debts of every individual belonging to the church, and also to pay for all damages the old inhabitants of daviess may have sustained in consequence of the late difficulties in that county. general clark had now arrived, and the first important move made by him was the collecting of our men together on the square and selecting about fifty of them, whom he immediately marched into a house, and placed in close confinement. this was done without the aid of the {222} sheriff, or any legal process. the next day forty-six of those taken, were driven off to richmond, like a parcel of menial slaves, not knowing why they were taken, or what they were taken for. after being confined in richmond more than two weeks, about one half were liberated; the rest, after another week's confinement, were required to appear at court, and have since been let to bail. since general clark withdrew his troops from far west, parties of armed men have gone through the country, driving off horses, sheep and cattle, and also plundering houses; the barbarity of general lucas' troops ought not to be passed over in silence. they shot our cattle and hogs merely for the sake of destroying them, leaving them for the ravens to eat. they took prisoner an aged man by the name of john tanner, and without any reason for it, he was struck over the head with a gun, which laid his skull bare. another man by the name of carey was also taken prisoner by them, and without any provocation had his brains dashed out by a gun. he was laid in a wagon and there permitted to remain for the space of twenty-four hours; during which time no one was permitted to administer to him comfort or consolation; and after he was removed from that situation, he lived but a few hours. the destruction of property at and about far west is very great. many are stripped bare, as it were, and others partially so; indeed take us as a body at this time, we are a poor and afflicted people; and if we are compelled to leave the state in the spring, many, yes a large portion of our society, will have to be removed at the expense of the state; as those who might have helped them are now debarred that privilege in consequence of the deed of trust we were compelled to sign; which deed so operated upon our real estate, that it will sell for but little or nothing at this time. we have now made a brief statement of some of the most prominent features of the troubles that have befallen our people since our first settlement in this state; and we believe that these persecutions have come in consequence of our religious faith, and not for any immorality on our part. that instances have been, of late, where individuals have trespassed upon the rights of others, and thereby broken the laws of the land, we will not pretend to deny; but yet we do believe that no crime can be substantiated against any of the people who have a standing in our church of an earlier date than the difficulties in daviess county. and when it is considered that the rights of this people have been trampled upon from time to time with impunity, and abuses almost innumerable heaped upon them it ought in some degree to palliate for any infraction of the law which may have been made on the part of our people. the late order of governor boggs to drive us from the state, or {223} exterminate us, is a thing so novel, unlawful, tyrannical, and oppressive, that we have been induced to draw up this memorial, and present this statement of our case to your honorable body, praying that a law may be passed, rescinding the order of the governor to drive us from the state, and also giving us the sanction of the legislature to possess our lands in peace. we ask an expression of the legislature, disapproving the conduct of those who compelled us to sign a deed of trust, and also disapproving of any man or set of men taking our property in consequence of that deed of trust, and appropriating it to the payment of debts not contracted by us or for the payment of damages sustained in consequence of trespasses committed by others. we have no common stock; our property is individual property, and we feel willing to pay our debts as other individuals do; but we are not willing to be bound for other people's debts. the arms which were taken from us here, which we understand to be about six hundred and thirty, besides swords and pistols, we care not so much about, as we do the pay for them; only we are bound to do military duty, which we are willing to do, and which we think was sufficiently manifested by the raising of a volunteer company last fall at far west when called upon by general parks to raise troops for the frontier. the arms given up by us, we consider were worth between twelve and fifteen thousand dollars; but we understand they have been greatly damaged since taken, and at this time probably would not bring near their former value. and as they were, both here and in jackson county, taken by the militia, and consequently by the authority of the state, we therefore ask your honorable body to cause an appropriation to be made by law, whereby we may be paid for them, or otherwise have them returned to us, and the damages made good. the losses sustained by our people in leaving jackson county are such that it is impossible to obtain any compensation for them by law, because those who have sustained them are unable to prove those trespasses upon individuals. that the facts do exist that the buildings, crops, stock, furniture, rails, timber, etc., of the society have been destroyed in jackson county, is not doubted by those who are acquainted in this upper country [the part of the state north of the missouri river was so called]; and since these trespasses cannot be proven upon individuals, we ask your honorable body to consider this case; and if in your liberality and wisdom you can conceive it to be proper to make an appropriation by law to these sufferers, many of whom are still pressed down with poverty in consequence of their losses, they would be able to pay their debts, and also in some degree be relieved from poverty and woe; whilst the widow's heart would be made to rejoice, and the orphan's tear measurably dried up, and the prayers of a {224} grateful people ascend on high, with thanksgiving and praise to the author of our existence for such beneficent act. in laying our ease before your honorable body, we say that we are willing, and ever have been, to conform to the constitution and laws of the united states, and of this state. we ask, in common with others, the protection of the laws. we ask for the privilege guaranteed to all free citizens of the united states, and of this state, to be extended to us that we may be permitted to settle and live where we please, and worship god according to the dictates of our conscience without molestation. and while we ask for ourselves this privilege, we are willing all others should enjoy the same. we now lay our case at the feet of you legislators, and ask your honorable body to consider it, and do for us, after mature deliberation, that which your wisdom, patriotism and philanthropy may dictate. and we, as in duty bound, will ever pray. edward partridge, heber c. kimball, john taylor, theodore turley, brigham young, isaac morley, george w. harris, john murdock, john m. burk. a committee appointed by the citizens of caldwell county, to draft the memorial and sign it in their behalf. far west, caldwell county, missouri, december 10, 1838. _minutes of a high council held at far west, thursday, december 13, 1838_. agreeable to appointment, the standing high council met, when it was found that several were absent, who, (some of them) have had to flee for their lives; therefore it being necessary that those vacancies be filled, the meeting was called for that purpose, and also to express each other's feelings respecting the word of the lord; president brigham young presiding. the council was opened by prayer by elder kimball. after prayer, president young made a few remarks, saying he thought it all important to have the council reorganized, and prepared to do business. he advised the councilors to be wise and judicious in all their movements, and not hasty in their transactions. as for his faith, it was the same as ever; and he fellowshiped all such as loved the gospel of our lord and savior jesus christ, in act as well as word. {225} elder kimball arose and said he felt as formerly, for he had endeavored to keep a straightforward course; but wherein he had been out of the way in any manner, he meant to mend in that thing; and he was determined, as far as possible, to do as he would be done by; and his faith was as good as ever; he was in fellowship with all who wanted to do right. simeon carter said, as to his faith in the work it was the same as ever; he did not think that joseph was a fallen prophet, but he believed in every revelation that had come through him; still he thought that perhaps joseph had not acted in all things according to the best wisdom; yet how far he had been unwise he could not say. he did not think that joseph would be removed and another planted in his stead; but he believed that he would still perform his work. he was still determined to persevere and act in righteousness in all things, so that he might at last gain a crown of glory, and reign in the kingdom of god. jared carter, responded to president brigham young's feelings, and wished all to walk with the brethren. thomas grover said he was firm in the faith, and he believed the time would come when joseph would stand before kings, and speak marvelous words. david dort expressed his feelings in a similar manner. levi jackman says his faith is the same as ever, and he has confidence in brother joseph, as ever. solomon hancock says he is a firm believer in the book of mormon and doctrine and covenants, and that brother joseph is not a fallen prophet, but will yet be exalted and become very high. john badger says his confidence in the work is the same as ever, and his faith, if possible, is stronger than ever. he believes that it was necessary that these scourges should come. george w. harris says that, as it respects the scourges which have come upon us, the hand of god was in it. samuel bent says that his faith is as it ever was, and that he feels to praise god in prisons and in dungeons, and in all circumstances. after some consultation it was thought expedient to nominate high priests to fill the vacancies. the council was organized as follows: simeon carter. no. 1; jared carter, 2; thomas grover 3; david dort, 4; levi jackman, 5; solomon hancock, 6; john badger, 7; john murdock, 8; john e. page, 9; george w. harris, 10; john taylor, 11; samuel bent, 12. voted that john murdock fill the vacancy of john p. greene, no. 4, and david dort the place of elias higbee, no. 11, and john badger the place of george morey, no. 7, and lyman sherman the place of newel knight, until he returns. {226} council adjourned until friday evening, six o'clock. closed by prayer by president brigham young. e. robinson, clerk isaac russell, who had become connected with a small camp of the saints, of about thirty families, going west, turned from his course at louisiana, and led them north ten miles on the spanish claims, where they built huts or lived in tents through the winter in great suffering. russell turned prophet (apostate). he said joseph had fallen and he was appointed to lead the people. chandler rogers, who was moving west, was met by a mob at huntsville, and compelled to turn back, and fell in with russell's camp. russell said he was "the chosen of the lord;" and when they left the place, they would have to go on foot, and take nothing with them, and they must sell their teams. some would not sell and he cursed them. _sunday, december 16_.--i wrote the following letter: _the prophet's letter to the church_. liberty jail, missouri, december 16, 1838. to the church of jesus christ of latter-day saints in caldwell county, and all the saints who are scattered abroad, who are persecuted, and made desolate, and who are afflicted in divers manners for christ's sake and the gospel's, by the hands of a cruel mob and the tyrannical disposition of the authorities of this state; and whose perils are greatly augmented by the wickedness and corruption of false brethren, greeting: may grace, mercy, and the peace of god be and abide with you; and notwithstanding all your sufferings, we assure you that you have our prayers and fervent desires for your welfare, day and night. we believe that that god who seeth us in this solitary place, will hear our prayers, and reward you openly. know assuredly, dear brethren, that it is for the testimony of jesus that we are in bonds and in prison. but we say unto you, that we consider that our condition is better (notwithstanding our sufferings) than that of those who have persecuted us, and smitten us, and borne false witness against us; and we most assuredly believe that those who do bear false witness against us, do seem to have a great triumph over us {227} for the present. but we want you to remember haman and mordecai: you know that haman could not be satisfied so long as he saw mordecai at the king's gate, and he sought the life of mordecai and the destruction of the people of the jews. but the lord so ordered it, that haman was hanged upon his own gallows. so shall it come to pass with poor haman in the last days, and those who have sought by unbelief and wickedness and by the principle of mobocracy to destroy us and the people of god, by killing and scattering them abroad, and wilfully and maliciously delivering us into the hands of murderers, desiring us to be put to death, thereby having us dragged about in chains and cast into prison. and for what cause? it is because we were honest men, and were determined to defend the lives of the saints at the expense of our own. i say unto you, that those who have thus vilely treated us, like haman, shall be hanged upon their own gallows; or, in other words, shall fall into their own gin, and snare, and ditch, and trap, which they have prepared for us, and shall go backwards and stumble and fall, and their name shall be blotted out, and god shall reward them according to all their abominations. dear brethren, do not think that our hearts faint, as though some strange thing had happened unto us, for we have seen and been assured of all these things beforehand, and have an assurance of a better hope than that of our persecutors. therefore god hath made broad our shoulders for the burden. we glory in our tribulation, because we know that god is with us, that he is our friend, and that he will save our souls. we do not care for them that can kill the body; they cannot harm our souls. we ask no favors at the hands of mobs, nor of the world, nor of the devil, nor of his emissaries the dissenters, and those who love, and make, and swear falsehoods, to take away our lives. we have never dissembled, nor will we for the sake of our lives. forasmuch, then, as we know that we have been endeavoring with all our mind, might, and strength, to do the will of god, and all things whatsoever he has commanded us; and as to our light speeches, which may have escaped our lips from time to time, they have nothing to do with the fixed purposes of our hearts; therefore it sufficeth us to say, that our souls were vexed from day to day. we refer you to isaiah, who considers those who make a man an offender for a word, and lay a snare for him that reproveth in the gate. we believe that the old prophet verily told the truth: and we have no retraction to make. we have reproved in the gate, and men have laid snares for us. we have spoken words, and men have made us offenders. and notwithstanding all this, our minds are not yet darkened, but feel strong in the {228} lord. but behold the words of the savior: "if the light which is in you become darkness, behold how great is that darkness." look at the dissenters. again, "if you were of the world the world would love its own." look at mr. hinkle--a wolf in sheep's clothing. look at his brother john corrill. look at the beloved brother reed peck, who aided him in leading us, as the savior was led, into the camp of his enemies, as a lamb prepared for the slaughter, as a sheep dumb before his shearers; so we opened not our mouths. but these men, like balaam, being greedy for reward, sold us into the hands of those who loved them, for the world loves his own. i would remember william e. mclellin, who comes up to us as one of job's comforters. god suffered such kind of beings to afflict job--but it never entered into their hearts that job would get out of it all. this poor man who professes to be much of a prophet, has no other dumb ass to ride but david whitmer, [2] to forbid his madness when he goes up to curse israel; and this ass not being of the same kind as balaam's, therefore, the angel notwithstanding appeared unto him, yet he could not penetrate his understanding sufficiently, but that he prays out cursings instead of blessings. poor ass! whoever lives to see it, will see him and his rider perish like those who perished in the gain-saying of korah, or after the same condemnation. now as for these and the rest of their company, we will not presume to say that the world loves them; but we presume to say they love the world, and we classify them in the error of balaam, and in the gain-sayings of korah, and with the company of korah, dathan, and abiram. perhaps our brethren will say, because we thus write, that we are offended at these characters. if we are, it is not for a word, neither because they reproved in the gate--but because they have been the means of shedding innocent blood. are they not murderers then at heart? are not their consciences seared as with a hot iron? we confess that we are offended; but the savior said, "it must needs be that offenses come, but woe unto them by whom they come." and again, "blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake; rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the prophets which were before you." now, dear brethren, if any men ever had reason to claim this promise, we are the men; for we know that the world not only hate as, {229} but they speak all manner of evil of us falsely, for no other reason than that we have been endeavoring to teach the fullness of the gospel of jesus christ. after we were bartered away by hinkle, and were taken into the militia camp, we had all the evidence we could have asked for that the world hated us. if there were priests among them of all the different sects, they hated us, and that most cordially too. if there were generals, they hated us; if there were colonels, they hated us; and the soldiers, and officers of every kind, hated us; and the most profane, blasphemous, and drunkards; and whoremongers, hated us--they all hated us, most cordially. and now what did they hate us for? purely because of the testimony of jesus christ. was it because we were liars? we know that it has been so reported by some, but it has been reported falsely. was it because we have committed treason against the government in daviess county, or burglary, or larceny, or arson, or any other unlawful act in daviess county? we know that we have been so reported by priests, and certain lawyers, and certain judges, who are the instigators, aiders, and abettors of a certain gang of murderers and robbers, who have been carrying on a scheme of mobocracy to uphold their priestcraft, against the saints of the last days; and for a number of years have tried, by a well contemplated and premeditated scheme, to put down by physical power a system of religion that all the world, by their mutual attainments, and by any fair means whatever, were not able to resist. hence mobbers were encouraged by priests and levites, by the pharisees, by the sadducees, and essenes, and herodians, and the most worthless, abandoned, and debauched, lawless, and inhuman, and the most beastly set of men that the earth can boast of--and indeed a parallel cannot be found anywhere else--to gather together to steal, to plunder, to starve, and to exterminate, and burn the houses of the "mormons." these are characters that, by their treasonable and overt acts, have desolated and laid waste daviess county. these are the characters that would fain make all the world believe that we are guilty of the above named acts. but they represent us falsely; we stood in our own defense, and we believe that no man of us acted only in a just, a lawful, and a righteous retaliation against such marauders. we say unto you, that we have not committed treason, nor any other unlawful act in daviess county. was it for murder in ray county, against mob-militia; who was as a wolf in the first instance, hide and hair, teeth, legs and tail, who afterwards put on a militia sheep skin with the wool on; who could sally fort, in the day time, into the flock, and snarl, and show his teeth, and scatter and devour the flock, and {230} satiate himself upon his prey, and then sneak back into the bramble in order that he might conceal himself in his well tried skin with the wool on? we are well aware that there is a certain set of priests and satellites, and mobbers that would fain make all the world believe that we were guilty of the doings of this howling wolf that made such havoc among the sheep, who, when he retreated, howled and bleated at such a desperate rate, that if one could have been there, he would have thought that all the wolves, whether wrapped up in sheep skins or in goat skins or in some other skins, and in fine all the beasts of the forest, were awfully alarmed, and catching the scent of innocent blood, they sallied forth with one tremendous howl and crying of all sorts; and such a howling, and such a tremendous havoc never was known before; such inhumanity, and relentless cruelty and barbarity as were practiced against the saints in missouri can scarcely be found in the annals of history. now those characters if allowed to would make the world believe that we had committed murder, by making an attack upon this howling wolf, while the fact is we were at home and in our bed, and asleep, and knew nothing of that transaction any more than we know what is going on in china while we are within these walls. therefore we say again unto you, we are innocent of these things, and they have represented us falsely. was it for committing adultery that we were assailed? we are aware that that false slander has gone abroad, for it has been reiterated in our ears. these are falsehoods also. renegade "mormon" dissenters are running through the world and spreading various foul and libelous reports against us, thinking thereby to gain the friendship of the world, because they know that we are not of the world, and that the world hates us; therefore they [the world] make a tool of these fellows [the dissenters]; and by them try to do all the injury they can, and after that they hate them worse than they do us, because they find them to be base traitors and sycophants. such characters god hates; we cannot love them. the world hates them, and we sometimes think that the devil ought to be ashamed of them. we have heard that it is reported by some, that some of us should have said, that we not only dedicated our property, but our families also to the lord; and satan, taking advantage of this, has perverted it into licentiousness, such as a community of wives, which is an abomination in the sight of god. when we consecrate our property to the lord it is to administer to the wants of the poor and needy, for this is the law of god; it is not {231} for the benefit of the rich, those who have no need; and when a man consecrates or dedicates his wife and children, he does not give them to his brother, or to his neighbor, for there is no such law: for the law of god is, thou shalt not commit adultery. thou shalt not covet thy neighbor's wife. he that looketh upon a woman to lust after her, has committed adultery already in his heart. now for a man to consecrate his property, wife and children, to the lord, is nothing more nor less than to feed the hungry, clothe the naked, visit the widow and fatherless, the sick and afflicted, and do all he can to administer to their relief in their afflictions, and for him and his house to serve the lord. in order to do this, he and all his house must be virtuous, and must shun the very appearance of evil. now if any person has represented anything otherwise than what we now write, he or she is a liar, and has represented us falsely--and this is another manner of evil which is spoken against us falsely. we have learned also since we have been prisoners, that many false and pernicious things, which were calculated to lead the saints far astray and to do great injury, have been taught by dr. avard as coming from the presidency, and we have reason to fear that many other designing and corrupt characters like unto himself, have been teaching many things which the presidency never knew were being taught in the church by anybody until after they were made prisoners. had they known of such things they would have spurned them and their authors as they would the gates of hell. thus we find that there have been frauds and secret abominations and evil works of darkness going on, leading the minds of the weak and unwary into confusion and distraction, and all the time palming it off upon the presidency, while the presidency were ignorant as well as innocent of those things which those persons were practicing in the church in their name. meantime the presidency were attending to their own secular and family concerns, weighed down with sorrow, in debt, in poverty, in hunger, essaying to be fed, yet finding [_i. e_. supporting] themselves. they occasionally received deeds of charity, it is true; but these were inadequate to their subsistence; and because they received those deeds, they were envied and hated by those who professed to be their friends. but notwithstanding we thus speak, we honor the church, when we speak of the church as a church, for their liberality, kindness, patience, and long suffering, and their continual kindness towards us. and now, brethren, we say unto you--what more can we enumerate? is not all manner of evil of every description spoken of us falsely, yea, we say unto you falsely. we have been misrepresented and misunderstood, and belied, and the purity and integrity and uprightness of our hearts have not been known--and it is through ignorance--yea, the {232} very depths of ignorance is the cause of it; and not only ignorance, but on the part of some, gross wickedness and hypocrisy also; for some, by a long face and sanctimonious prayers, and very pious sermons, had power to lead the minds of the ignorant and unwary, and thereby obtain such influence that when we approached their iniquities the devil gained great advantage--would bring great trouble and sorrow upon our heads; and, in fine, we have waded through an ocean of tribulation and mean abuse, practiced upon us by the ill bred and the ignorant, such as hinkle, corrill, phelps, avard, reed peck, cleminson, and various others, who are so very ignorant that they cannot appear respectable in any decent and civilized society, and whose eyes are full of adultery, and cannot cease from sin. such characters as mclellin, john whitmer, david whitmer, oliver cowdery, and martin harris, are too mean to mention; and we had liked to have forgotten them. marsh and "another," whose hearts are full of corruption, whose cloak of hypocrisy was not sufficient to shield them or to hold them up in the hour of trouble, who after having escaped the pollution of the world through the knowledge of their lord and savior jesus christ, became again entangled and overcome--their latter end is worse than the first. but it has happened unto them according to the word of the scripture: "the dog has returned to his vomit, and the sow that was washed to her wallowing in the mire." again, if men sin wilfully after they have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation to come, which shall devour these adversaries. for he who despised moses' law died without mercy under two or three witnesses. of how much more severe punishment suppose ye, shall he be thought worthy, who hath sold his brother, and denied the new and everlasting covenant by which he was sanctified, calling it an unholy thing, and doing despite to the spirit of grace. and again we say unto you, that inasmuch as there is virtue in us, and the holy priesthood has been conferred upon us--and the keys of the kingdom have not been taken from us, for verily thus saith the lord, "be of good cheer, for the keys that i gave unto you are yet with you"--therefore we say unto you, dear brethren, in the name of the lord jesus christ, we deliver these characters unto the buffetings of satan until the day of redemption, that they may be dealt with according to their works; and from henceforth their works shall be made manifest. and now dear and well beloved brethren--and when we say brethren, we mean those who have continued faithful in christ, men, women and children--we feel to exhort you in the name of the lord jesus, to be {233} strong in the faith in the new and everlasting covenant, and nothing frightened at your enemies. for what has happened unto us is an evident token to them of damnation; but unto us, of salvation, and that of god. therefore hold on even unto death; for "he that seeks to save his life shall lose it; and he that loses his life for my sake, and the gospel's, shall find it," saith jesus christ. brethren, from henceforth, let truth and righteousness prevail and abound in you; and in all things be temperate; abstain from drunkenness, and from swearing, and from all profane language, and from everything which is unrighteous or unholy; also from enmity, and hatred, and covetousness, and from every unholy desire. be honest one with another, for it seems that some have come short of these things, and some have been uncharitable, and have manifested greediness because of their debts towards those who have been persecuted and dragged about with chains without cause, and imprisoned. such characters god hates--and they shall have their turn of sorrow in the rolling of the great wheel, for it rolleth and none can hinder. zion shall yet live, though she seem to be dead. remember that whatsoever measure you mete out to others, it shall be measured to you again. we say unto you, brethren, be not afraid of your adversaries; contend earnestly against mobs, and the unlawful works of dissenters and of darkness. and the very god of peace shall be with you, and make a way for your escape from the adversary of your souls. we commend you to god and the word of his grace, which is able to make us wise unto salvation. amen. joseph smith, jun. footnotes. 1. this barbarous deed is vividly described by president john taylor in his controversy with mr. schuyler colfax, vice-president of the united states, 1870: "my mind wanders back upwards of thirty years ago, when, in the state of missouri, mr. mcbride, an old, grey-haired, venerable veteran of the revolution, with feeble frame and tottering steps, cried to a missouri patriot: 'spare my life, i am a revolutionary soldier, i fought for liberty. would you murder me? what is my offense, i believe in god and revelation?' this frenzied disciple of misplaced faith said: 'take that, you ------mormon,' and with the butt of his gun he dashed his brains out, and he lay quivering there,--his white locks clotted with his own brains and gore, on that soil that he had heretofore shed his blood to redeem--a sacrifice at the shrine of liberty! shades of franklin, jefferson and washington, were you there? did you gaze on this deed of blood? did you see your companion in arms thus massacred?" 2. in order to appreciate the allusions here made to david whitmer it will be necessary to remember that william e. m'lellin claimed that president joseph smith was a fallen prophet and himself sought to bring into existence a re-organized church with david whitmer as the president thereof. see foot note in this volume at pages 31, 32. {234} chapter xvi. case of the "mormons" before the missouri legislature--close of the year 1838. [sidenote: varied reports as to the intentions of the saints.] this day [16th december] elder david h. redfield arrived in jefferson city, and on monday, 17th, presented the petition of the brethren to general david r. atchison and others, who were very anxious to hear from caldwell, as there were many reports in circulation, such as "the mormons kept up the danite system," "were going to build the lord's house," and "more blood would be spilled before they left the state," which created a hardness in the minds of the people. [sidenote: interview between david h. redfield and governor boggs.] in the afternoon brother redfield had an interview with governor boggs, who inquired about our people and property with as much apparent interest as though his whole soul was engaged for our welfare; and said that he had heard that "the citizens were committing depredations on the 'mormons,' and driving off their stock." brother redfield informed him that armed forces came in the place and abused men, women and children, stole horses, drove off cattle, and plundered houses of everything that pleased their fancy. governor boggs said that he would write judge king and colonel price, to go to far west, and put down every hostile appearance. he also stated that "the stipulations entered into by the 'mormons' to leave the state, and to sign the deed of trust, were unconstitutional, and not valid." brother redfield replied, "we want the legislature to pass a law to that effect, showing that the stipulations {235} and deeds of trust are not valid and are unconstitutional; and unless you do pass such a law, we shall not consider ourselves safe in the state. you say there has been a stain upon the character of the state, and now is the time to pass some law to that effect; and unless you do, farewell to the virtue of the state; farewell to her honor and good name; farewell to her christian virtue, until she shall be peopled by a different race of men; farewell to every name that binds man to man; farewell to a fine soil and a glorious home; they are gone, they are rent from us by a lawless banditti." _tuesday, december 18_.--mr. turner, from the joint committee on the "mormon" investigation, submitted a report, preamble and resolutions, as follows: _the turner committee report to the missouri legislature_, [1] in senate, tuesday, december 18, 1838. mr. turner, from the joint committee on the mormon investigation, submitted the following report, preamble and resolutions: the joint committee to whom was referred so much of the governor's message as relates to the recent difficulties between the people called mormons, and a part of the people of this state, with instructions to inquire into the causes of said disturbances, and the conduct of the military operations in suppressing them, have taken the same under consideration, and would respectfully submit the following report and resolutions: they have thought it unwise and injudicious under all the existing circumstances of this case, to predicate a report upon the papers, documents, etc., purporting to be copies of the evidence taken before an examining court, held in richmond, in ray county, for the purpose of inquiring into the charges alleged against the people called mormons, growing out of the late difficulties between that people and other citizens of this state. they consider the evidence adduced in the examination there held, in a great degree, _exparte_, and not of the character which should be desired for the basis of a fair and candid investigation. moreover, the papers, documents, etc., have not been certified in such manner as to satisfy the committee of their authenticity. {236} it has been represented to them that the examining court has sent on for further trial, many of that class of citizens called mormons, charged with various crimes and offenses; under the charge of treason, six: for murder and as accessories thereto, before and after the fact, eight; and for other felonies, twenty-seven. special terms of the circuit court are expected to be held in the several counties, in which the above mentioned crimes are represented to have been committed. grand juries will then have these charges against said people before them, and must act upon the same documentary evidence which the committee would necessarily be compelled to examine, by which circumstance two co-ordinate branches of this government may be brought into collision--a contingency that should be studiously avoided and cautiously guarded against. another insuperable objection that has presented itself to the mind of the committee, and which would induce them to suspend an investigation, under present and existing circumstances, would be the consequences likely to result from a publication of their report. those persons who have been sent on for further trial, have guaranteed to them the sacred and constitutional right of "a speedy trial by an impartial jury of the vicinage," and if the guilt of the accused should be confirmed by the report of the committee, it would so prejudice public sentiment against them, as to deprive them of that right, which should not be taken away by any consideration involved in this inquiry. if the committee were to find it necessary in the prosecution of their object, to have access to the papers, documents, etc., connected with this difficulty, the probable interference of the several courts being in session, might seriously interrupt their views. it might reasonably be expected that all the evidence of every description, would be in the possession of the courts, to be used on the final trial, and by that means the investigation would be protracted to a much greater length than would be necessary under different circumstances. they would therefore recommend, in order to avoid all the difficulties that have been presented, that a committee, after the adjournment of the general assembly, go into the vicinity of the scene of difficulties, and make their investigation, and report at such time, and in such manner, as the legislature may direct. if this course should be adopted, the committee believe that the session would be much shortened, and heavy expenses saved to the state, which otherwise would necessarily be incurred in sending for witnesses, and bringing them from so great a distance. by a resolution of both houses, the special message of the governor in relation to the subject of inquiry, with the accompanying documents, was referred to the committee, with instructions to select such documents as in their opinion ought to be published with the {237} message, and report to their respective houses. the committee after a full consideration of the subject, with due regard to its importance, are of opinion that it is inexpedient at this time, to publish any of the documents, under the authority of the general assembly, and submit to the two houses the leading reasons for that opinion. the documents may be divided into several classes: first--the affidavits and correspondence preceding each series of authorized military operations. second--the orders issued upon such evidence. third--the military operations and correspondence consequent thereon; and fourth--the evidence taken before a court of inquiry, held for the investigation of criminal charges against individuals. it was found by the joint committee, at an early period after their organization, that, in order to a full and satisfactory investigation of the subjects referred to them, a mass of additional testimony, oral and written, would be required. this becomes apparent to the committee, from the contents of the documents referred to them. these documents, although they are serviceable in giving direction to the courts of inquiry, are none of them, except the official orders and correspondence, such as ought to be received as conclusive evidence of the facts stated; nor are their contents such as would, without the aid of further evidence, enable the committee to form a satisfactory opinion in relation to the material points of the inquiry. the copy of the examination taken before the criminal court of inquiry, is manifestly not such evidence as ought to be received by the committee. first--because it is not authenticated; and second--it is confined chiefly to the object of that inquiry; namely: the investigation of criminal charges against individuals under arrest; for these reasons, but above all, for the reason that it would be a direct interference with the administration of justice, this document ought not to be published, with the sanction of the legislature. the committee conclude, that it would not be proper to publish the official orders and correspondence between the officers in command, and the executive, without the evidence on which they were founded; and that evidence is not sufficiently full and satisfactory to authorize its publication. to publish the whole together might tend to give a direction to the public mind, prejudicial to an impartial administration of justice in pending cases, while it will not afford the means of forming any satisfactory conclusion as to the cause of the late disturbances, or the conduct of the military operations in suppressing them. {238} the committee therefore recommend to each house to adopt the following resolutions. resolved, that it is inexpedient at this time, to prosecute further the inquiry into the causes of the late disturbances and the conduct of the military operations in suppressing them. resolved, that it is inexpedient to publish at this time, any of the documents accompanying the governor's message in relation to the late disturbances. resolved, that it is expedient to appoint a joint committee, composed of ---senators, and ---representatives, to investigate the cause of said disturbances, and the conduct of the military operations in suppressing them, to meet at such time, and to be invested with such powers as may be prescribed by law. [2] _wednesday, december 19_.--mr. john corrill presented the petition [3] to the house. while it was reading the members were silent as the house of death; after which the debate commenced, and excitement increased till the house was in an uproar; their faces turned red; their eyes flashed fire, and their countenances spoke volumes. [sidenote: the debate on the petition.] mr. childs, of jackson county, said, there was not one word of truth in it, so far as he had heard, and that it ought never to have been presented to that body. not long ago we appropriated two thousand dollars to their relief, and now they have petitioned for the pay for their lands, which we took away from them. we got rid of a great evil when we drove them from jackson county, and we have had peace there ever since; and the state will always be in difficulty so long as they suffer them to live in the state; and the {239} quicker they get that petition from before this body the better. mr. ashley, from livingston, said the petition was false from beginning to end, and that himself and the "mormons" could not live together, for he would always be found fighting against them, and one or the other must leave the state. he gave a history of the haun's mill massacre, and said he saw jack rogers cut up mcbride with a corn-cutter. mr. corrill corrected mr. childs, and stated facts in the petition which he was acquainted with, and that mr. childs ought to know that there could not be the first crime established against the "mormons" while in jackson county. one member hoped the matter would not be looked over in silence, for his constituents required of him to know the cause of the late disturbances. mr. young, of lafayette, spoke very bitterly against the petition and the "mormons." an aged member from st. charles moved a reference of the bill to a select committee; and, continued he, "as the gentleman that just spoke, and other gentlemen, want the petition ruled out of the house for fear their evil doings will be brought to light; this goes to prove to me and others, that the petition is true." mr. redman, of howard county, made a long speech in favor of a speedy investigation of the whole matter; said he, "the governor's order has gone forth, and the mormons are leaving; hundreds are waiting to cross the mississippi river, and by and by they are gone, and our state is blasted; her character is gone; we gave them no chance for a fair investigation. the state demands of us that we give them a speedy investigation." [sidenote: nature of the testimony.] mr. gyer, from st. louis, agreed with the gentleman from howard county, that the committee should have power to call witnesses from any part of the state, and defend them; and unless {240} the governor's order was rescinded, he for one would leave the state. other gentlemen made similar remarks. the testimony presented the committee of investigation, before referred to, was the governor's orders, general clark's reports, the report of the _ex parte_ trial at richmond, and a lot of papers signed by nobody, given to nobody, and directed to nobody, containing anything our enemies were disposed to write. _minutes of the high council at far west_. the high council of zion met in far west, wednesday, december 19, 1838. the council was organized as follows: ebenezer robinson, no. 1; jared carter, no. 2; thomas grover, 3; reynolds cahoon, 4; theodore turley, 5; solomon hancock, 6; john badger, 7; john murdock, 8; harlow redfield, 9; george w. harris, 10; david dort, 11; samuel bent 12. the council was opened by prayer by president brigham young, who presided. harlow redfield gave a statement of his feelings. he said his faith was as good as it ever was, notwithstanding he did not feel to fellowship all the proceedings of his brethren in daviess county; he thought they did not act as wisely as they might have done. voted by the council that john e. page and john taylor [4] be {241} ordained to the apostleship, to fill vacancies in the quorum of the twelve. they came forward and received their ordination under the hands of brigham young and heber c. kimball. voted that we send a petition to the general government, and send it by mail. voted that edward partridge and john taylor be a committee to draft the above-mentioned petition; also it is their privilege to choose another person to assist them. council adjourned until next wednesday at one o'clock, at same place. e. robinson, clerk. [sidenote: return of don carlos smith and george a. smith.] _tuesday, december 25_.--my brother, don carlos, and my cousin george a. smith returned, [from missions through kentucky and tennessee], having traveled fifteen hundred miles--nine hundred on foot, and the remainder by steamboat and otherwise. they visited several branches, and would have accomplished the object of their mission, had it not been for the troubles at far west. when nearly home they were known and pursued by the mob, which compelled them to travel one hundred miles in two days and nights. the ground at the time was slippery, and a severe northwest wind was blowing in their faces; they had but little to eat, and narrowly escaped freezing both nights. {242} [sidenote: redfield's report.] _wednesday, december 26_.--david h. redfield having returned to far west, made his report, and the high council voted that they were satisfied with his proceedings. [5] [sidenote: experience of anson call.] _thursday, december 27_.--anson call went to ray county, near elk horn, to sell some property, and was taken by ten of the mob and one old negro. some of the mob were two of judge dickey's sons, a mr. adams, and a constable. they ordered him to disarm himself. he told them he had no arms about his person. they ordered him to turn his pockets wrong side out. they then said they would peel off his naked back before morning, with a hickory gad. they beat him with their naked hands times without number; they struck him in the face with a bowie knife, and severely hurt him a number of times. after abusing him about four hours, saying he was a ---"mormon," and they would serve him as they had others, tie him with a hickory withe and gad him, and keep him till morning, they then started off and came to a hazel grove; while consulting together what course to pursue with him, he leaped into the bush, when they pursued him, but he made his escape and returned to far west. [sidenote: action of missouri legislature.] after much controversy and angry disputation, as the papers of missouri, published at the time, abundantly testify, our petition and memorial was laid on the table until the 4th of july following; thus utterly refusing to grant the request of the memorialists to investigate the subject. [6] after we were cast into prison, we heard nothing but {243} threatenings, that, if any judge or jury, or court of any kind, should clear any of us, we should never get out of the state alive. [sidenote: state appropriation of $2,000.] the state appropriated two thousand dollars to be distributed among the people of daviess and caldwell counties the "mormons" of caldwell not excepted. the people of daviess thought they could live on "mormon" property, and did not want their thousand, consequently it was pretended to be given to those of caldwell. judge cameron, mr. mchenry, and others attended to the distribution. judge cameron would drive in the brethren's hogs (many of which were identified) and shoot them down in the streets; and without further bleeding, and half dressing, they were cut up and distributed by mchenry to the poor, at a charge of four and five cents per pound; which, together with a few pieces of refuse goods, such as calicoes at double and treble prices soon consumed the two thousand dollars; doing the brethren very little good, or in reality none, as the property destroyed by them, [i. e. the distributing commission] was equal to what they gave the saints. [7] [sidenote: course of the minority in the legislature.] the proceedings of the legislature were warmly opposed by a minority of the house--among whom were david r. atchison, of clay county, and all the members from st. louis and messrs. rollins and gordon, from boone county, and by various other members from other counties; but the mob majority carried the day, for the guilty wretches feared an investigation--knowing that it would endanger their lives and liberties. some time during this {244} session the legislature appropriated two hundred thousand dollars to pay the troops for driving the saints out of the state. [sidenote: course of the state press.] many of the state journals tried to hide the iniquity of the state by throwing a covering of lies over her atrocious deeds. but can they hide the governor's cruel order for banishment or extermination? can they conceal the facts of the disgraceful treaty of the generals with their own officers and men at the city of far west? can they conceal the fact that twelve or fifteen thousand men, women and children, have been banished from the state without trial or condemnation? and this at an expense of two hundred thousand dollars--and this sum appropriated by the state legislature, in order to pay the troops for this act of lawless outrage? can they conceal the fact that we have been imprisoned for many months, while our families, friends and witnesses have been driven away? can they conceal the blood of the murdered husbands and fathers, or stifle the cries of the widows and the fatherless? nay! the rocks and mountains may cover them in unknown depths, the awful abyss of the fathomless deep may swallow them up, and still their horrid deeds will stand forth in the broad light of day, for the wondering gaze of angels and of men! they cannot be hid. some time in december heber c. kimball and alanson ripley were appointed, by the brethren in far west, to visit us at liberty jail as often as circumstances would permit, or occasion required, which duty they faithfully performed. we were sometimes visited by our friends, whose kindness and attention i shall ever remember with feelings of lively gratitude; but frequently we were not suffered to have that privilege. our food was of the coarsest kind, and served up in a manner which was disgusting. thus, in a land of liberty, in the town of liberty, clay county, missouri, my fellow prisoners and i in chains, and dungeons, saw the close of 1838. footnotes: 1. in the previous publication of this history only part of this report is given, but here the whole document is inserted. 2. the above report is taken from a book containing the documents, the correspondence, orders, etc., in relation to the disturbances with the "mormons;" and the evidence given before the hon. austin a. king, judge of the fifth judicial circuit of the state of missouri, at the courthouse in richmond, in a criminal court of inquiry, begun november 12, 1838, on the trial of joseph smith, jun., and others, for high treason and other crimes against the state, pp. 1-4. the book is published by order of the general assembly. 3. this was the petition of the 10th of december, signed by edward partridge, heber c. kimball, john taylor _et al_. in behalf of the citizens of caldwell county, which petition appears in chapter xv. of this volume. subsequently, viz., in 1841, when the missouri legislature published, by order of the general assembly, what is alleged to be the documents in relation to the disturbances with the "mormons," etc., neither this document nor any account of the debate which followed its introduction, as here referred to appears. 4. of john taylor a biographical note has already been given. see page 154. the following facts concerning john e. page are given by himself: the subscriber was born of ebenezer and rachael page, their first child, february 25th, a. d. 1799. my father was of pure english extraction; my mother of english, irish, and welsh extraction. my place of birth was trenton township, oneida county, state of new york. i embraced the faith of the church of jesus christ of latter-day saints, and was baptized august the 18th, 1833, by the hands of elder emer harris (own brother to martin harris, one of the three witnesses to the divinity of the book of mormon). i was ordained an elder under the hands of elders nelson higgins, ebenezer page, jun., and others. my baptism took place in brownhelm, lorain county, ohio; my ordination in florence, huron county, of the same state, on the 12th of september, 1833. i moved to kirtland, geauga county ohio, in the fall of 1835. on the 31st day of may, 1836, i started on a mission to canada west, leeds county. i was gone from my family seven months and twenty days. on the 16th day of february, 1837, i again left kirtland with my family, a wife and two small children, taking with me all the earthly goods i possessed, which consisted of one bed and our wearing apparel of the plainest kind, to continue my mission in the same region of country as before. in july following the commandment came forth for me to occupy a place in the quorum of the twelve. on the 14th day of may, 1838, i started with a company of saints, made up of men, women and their children, for the state of missouri, where we landed with a company occupying thirty wagons, in the first week of october, at a place called de witt, some six miles above the outlet of grand river, on the north side of the missouri river, where we were attacked by an armed mob, and by them barbarously treated for nearly two weeks. we then went to far west, caldwell county, where we united with the general body of the church, and with them participated in all the grievous persecutions practiced on the church by means of a furious mob, by which means i buried one wife and two children as martyrs to our holy religion, since they died through extreme suffering for the want of the common comforts of life--which i was not allowed to provide even with my money. on the 19th of december, 1838, at far west, elder john taylor and myself were ordained as apostles under the hands of elders brigham young and heber c. kimball, in the quorum of the twelve, to fill some vacancies in the quorum, which had occurred by apostasies. in two year's time i had baptized upwards of six hundred persons, and traveled more than five thousand miles, principally on foot and under the most extreme poverty, relative to earthly means, being sustained alone by the power of god and not of man, or the wisdom of the world.--john e. page. 5. david h. redfield, it will be remembered, was the messenger from the citizens of caldwell county to the missouri state legislature, bearing with him the petition of the 10th of december, and it is, of course, from his report of the manner in which the petition was received and the report of the debate thereon that the prophet makes up his account of that affair. 6. the bill providing for an investigation of the "mormon" difficulties was finally laid upon the table until the 4th of july in the house by a vote of 48 in favor of such action and 37 against such procedure. seven members were absent. the matter was not again taken up until the legislature of 1840, of which more later. 7. of this matter of distributing the legislature's appropriation the late president john taylor in his discussion with schuyler colfax, vice-president of the united states, 1870, says: "the legislature of missouri, to cover their infamy, appropriated the munificent (?) sum of $2,000 to help the suffering 'mormons.' their agent took a few miserable traps, the sweepings of an old store; for the balance of the patrimony he sent into daviess county and killed our hogs, which we were then prevented from doing, and brought them to feed the poor 'mormons' as part of the legislative appropriation. this i saw." {245} chapter xvii. preparations for leaving missouri--action of the state legislature. [sidenote: reflections on the opening year.] _tuesday, january 1, 1839_.--the day dawned upon us as prisoners of hope, but not as sons of liberty. o columbia, columbia! how thou art fallen! "the land of the free, the home of the brave!" "the asylum of the oppressed"--oppressing thy noblest sons, in a loathsome dungeon, without any provocation, only that they have claimed to worship the god of their fathers according to his own word, and the dictates of their own consciences. elder parley p. pratt and his companions in tribulation were still held in bondage in their doleful prison in richmond. [sidenote: anson call beaten.] _monday, january 7_.--anson call returned to his farm on the three forks of grand river, to see if he could secure any of the property he had left in his flight to adam-ondi-ahman, and was there met by the mob, and beaten with a hoop pole about his limbs, body and head; the man that used the pole about his person was george w. o'neal. with much difficulty brother call returned to far west, with his person much bruised, and from that time gave up all hopes of securing any of his property. [sidenote: storm in england.] _tuesday, january 8_.--about this time england and ireland were visited by a tremendous storm of wind from the northwest, which unroofed and blew down many houses in the cities and in the country, doing much damage to the shipping; many hundreds of persons were turned out of doors, many lives lost on the land and sea, and an immense amount of property was destroyed. {246} such a wind had not been witnessed by any one living; and some began to think that the judgments were about to follow the elders' preaching. _thursday, january 10_.- _missouri state senate resolutions on mormon difficulties_. resolved by the senate, the house of representatives concurring therein, that the three resolutions of the 18th of december be referred to a joint committee of the two houses, heretofore raised, on the subject of the mormon difficulties, with the instructions to report a bill in conformity thereto, as soon as they can conveniently prepare the same; which was agreed to. [1] _wednesday, january 16_.--mr. turner, from the joint select committee, introduced to the senate, "_a bill to provide for the investigation of the late disturbances in this state_." this bill consists of twenty-three sections, of which the following is the first: 1st. a joint committee shall be appointed to investigate the causes of the late disturbances between the people called mormons and other inhabitants of this state, and the conduct of the military operations in repressing them; which committee shall consist of two senators, to be elected by the senate and three representatives, to be elected by the house of representatives. [sidenote: other provisions of the bill.] the bill further provided that the committee should meet at richmond, ray county, on the first monday in may, and thereafter at such times and places as they should appoint; that they should choose a chairman, clerk, sergeant-at-arms and assistants; issue subpoenas and other processes; {247} administer oaths; keep a record; furnish rooms; pay witnesses one dollar and fifty cents per day out of the treasury; receive their pay as members of the legislature; clerk four dollars per day, and one dollar and fifty cents for each arrest. in short, all parties concerned were to be paid the highest price--and this committee were to be clothed with all the powers of the highest courts of record. this bill did not concern the "mormons," as the exterminating order of governor boggs, and the action of general clark thereon, would compel all the saints to be out of the state before the court would sit, so that they would have no testimony but from mobbers and worse, apostates; and this was evidently their object in postponing the time so long. [sidenote: proposition to help the poor.] about this time president brigham young proposed to bishop partridge to help the poor out of the state. the bishop replied, "the poor may take care of themselves, and i will take care of myself." president brigham young replied, "if you will not help them out, i will." _thursday, january 24_.--i wrote as follows from liberty jail: _the prophet's petition to the missouri legislature_. _to the honorable legislature of missouri_: your memorialists, having a few days since solicited your attention to the same subject, [2] would now respectfully submit to your honorable body a few additional facts in support of their prayer. they are now imprisoned under a charge of treason against the state of missouri, and their lives, and fortunes, and characters, are suspended upon the result of the trial on the criminal charges preferred against them. therefore your honorable body will excuse them for manifesting the deep concern they feel in relation to their trial for a crime so enormous as that of treason. it is not our object to complain--to asperse any one. all we ask is a fair and impartial trial. we ask the sympathies of no one. we ask sheer justice; 'tis all we expect, and all we merit, but we merit that. we know the people of no county in this state to which we would ask our final trial to be sent, who are prejudiced in our favor. but we {248} believe that the state of excitement existing in most of the upper counties is such that a jury would be improperly influenced by it. but that excitement, and the prejudice against us in the counties comprising the fifth judicial circuit, are not the only obstacles we are compelled to meet. we know that much of that prejudice against us is not so much to be attributed to a want of honest motives amongst the citizens as it is to misrepresentation. it is a difficult task to change opinions once formed. the other obstacle which we candidly consider one of the most weighty, is the feeling which we believe is entertained by hon. austin a. king against us, and his consequent inability to do us impartial justice. it is from no disposition to speak disrespectfully of that high officer, that we lay before your honorable body the facts we do; but simply that the legislature may be apprised of our real condition. we look upon judge king as like all other mere men, liable to be influenced by his feelings, his prejudices, and his previously formed opinions. from his reputation we consider him as being partially, if not entirely, committed against us. he has written much upon the subject of our late difficulties, in which he has placed us in the wrong. these letters have been published to the world. he has also presided at an excited public meeting as chairman, and no doubt sanctioned all the proceedings. we do not complain of the citizens who held that meeting, they were entitled to that privilege. but for the judge before whom the very men were to be tried for a capital offense to participate in an expression of condemnation of these same individuals, is to us, at least, apparently wrong; and we cannot think that we should, after such a course on the part of the judge, have the same chance of a fair and impartial trial as all admit we ought to have. we believe that the foundation of the feeling against us, which we have reason to think judge king entertains, may be traced to the unfortunate troubles which occurred in jackson county some few years ago; in a battle between the "mormons" and a portion of the citizens of that county, mr. brazeale, the brother-in-law of judge king, was killed. it is natural that the judge should have some feelings against us, whether we were right or wrong in that controversy. we mention these facts, not to disparage judge king; we believe that from the relation he bears to us, he would himself prefer that our trials should be had in a different circuit, and before a different court. many other reasons and facts we might mention, but we forebear. [sidenote: prostscript to the petition.] this letter was directed to james m. hughes, esq., member of the house of representatives, jefferson city, with the following request: {249} will you be so kind as to present this to the house. the community here would, i believe, have no objection for the trial of these men being transferred to st. louis. p. h. b. [3] _saturday, 26_.- _minutes of a public meeting at far west_. a meeting of a respectable number of the citizens of caldwell county, members of the church of jesus christ of latter-day saints, was held in far west, according to previous notice, to devise and take into consideration such measures as might be thought necessary in order to comply with the orders of the executive to remove from the state of missouri immediately, as made known by general clark to the citizens of said county, in the month of november last. the meeting was called to order by don c. smith; and on motion, john smith was unanimously called to the chair, and elias smith appointed secretary. the object of the meeting was then stated by the chairman, who briefly adverted to the causes which had brought about the present state of affairs, and called for an expression of sentiment on the best course to be pursued in the present emergency. several gentlemen addressed the meeting on the subject of our removal from the state and the seeming impossibility of complying with the orders of the governor of missouri, in consequence of the extreme poverty of many, which had come upon them by being driven from place to place, deprived of their constitutional rights and privileges, as citizens of this, and the united states, and were of the opinion that an appeal to the citizens of upper missouri ought to be made, setting forth our condition, and claiming their assistance towards furnishing means for the removal of the poor of this county out of the state, as being our right and our due in the present case. on motion, resolved: that a committee of seven be appointed to make a draft of a preamble and resolutions in accordance with the foregoing sentiments to be presented to a future meeting for their consideration. the following were then appointed, viz.,--john taylor, alanson ripley, brigham young, theodore turley, heber c. kimball, john smith and don c. smith. resolved: that the committee be further instructed to ascertain the {250} number of families who are actually destitute of means for their removal, and report at the next meeting. resolved: that it is the opinion of this meeting that an exertion should be made to ascertain how much can be obtained from individuals of the society [the church], and that it is the duty of those who have, to assist those who have not, that thereby we may, as far as possible, within and of ourselves, comply with the demands of the executive. adjourned to meet again on tuesday, the 29th instant, at twelve o'clock, m. john smith, chairman. elias smith, secretary. _tuesday, 29_.- _minutes of the second meeting at far west_. the brethren met again according to adjournment. john smith was again called to the chair, and elias smith appointed secretary. the committee appointed to draw up a preamble and resolutions to be presented to the meeting for consideration, presented by their chairman, john taylor, a memorial of the transactions of the people of missouri towards us since our first settlement in this state, in which was contained some of our sentiments and feelings on the subject of our persecutions by the authority of the state, and our deprivation of the rights of citizenship guaranteed to us by the constitution. the document under preparation by the committee was yet in an unfinished state, owing to causes which were stated by the committee; and they further apologized for not drawing it up in the form of resolutions, agreeable to the vote of the former meeting. the report was accepted as far as completed, and by a vote of the meeting, the same committee were directed to finish it, and prepare it for and send it to the press for publication, and they were instructed to dwell minutely on the subject relating to our arms, and the fiend-like conduct of the officers of the militia in sequestering all the best of them after their surrender on condition of being returned to us again, or suffering them to be exchanged for others, not worth half their value, in violation of their bond, and of the honor of the commander of the forces sent against us by the state. on motion of president brigham young, it was resolved that we this day enter into a covenant to stand by and assist each other to the utmost of our abilities in removing from this state, and that we will never desert the poor who are worthy, till they shall be out of the reach of the exterminating order of general clark, acting for and in the name of the state. after an expression of sentiments by several who addressed the meeting on the propriety of taking efficient measures to remove the poor {251} from the state, it was resolved, that a committee of seven be appointed to superintend the business of our removal, and to provide for those who have not the means of moving, till the work shall be completed. the following were then appointed, viz., william huntington, charles bird, alanson ripley, theodore turley, daniel shearer, shadrach roundy, and jonathan h. hale. resolved: that the secretary draft an instrument expressive of the sense of the covenant entered into this day, by those present, and that those who were willing to subscribe to the covenant should do it, that their names might be known, which would enable the committee more expeditiously to carry their business into effect. the instrument was accordingly drawn, and by vote of the meeting the secretary attached the names of those who were willing to subscribe to it. adjourned to meet again on friday, the 1st of february next, at twelve o'clock, m. john smith, chairman. elias smith, secretary. the following is the covenant referred to in the preceding minutes, with the names which were then and afterwards attached to it, as far as they have been preserved: we, whose names are hereunder written, do for ourselves individually hereby covenant to stand by and assist one another, to the utmost of our abilities, in removing from this state in compliance with the authority of the state; and we do hereby acknowledge ourselves firmly bound to the extent of all our available property, to be disposed of by a committee who shall be appointed for the purpose of providing means for the removing from this state of the poor and destitute who shall be considered worthy, till there shall not be one left who desires to remove from the state: with this proviso, that no individual shall be deprived of the right of the disposal of his own property for the above purpose, or of having the control of it, or so much of it as shall be necessary for the removing of his own family, and to be entitled to the over-plus, after the work is effected; and furthermore, said committee shall give receipts for all property, and an account of the expenditure of the same. far west, missouri, january 29, 1839. _list of names subscribed to the foregoing_. john smith, wm. huntington, james mcmillan, chandler holbrook, {252} charles bird, alanson ripley, theodore turley, daniel shearer, shadrach roundy, jonathan h. hale, elias smith, brigham young, james burnham, leicester gaylord, samuel williams, john miller, aaron m. york, george a. smith, daniel howe, james bradin, jonathan beckelshimer, david jones, wm. m. fossett, charles n. baldwin, jesse n. reed, benjamin johnson, jonathan hampton, anson call, peter dopp, samuel rolph, abel lamb, daniel mcarthur, william gregory, zenas curtis, john reed, william r. orton, samuel d. tyler, john h. goff, thomas butterfield, dwight hardin, norvil m. head, stephen v. foot, jacob g. bigler, eli bagley, william milam, lorenzo clark, william allred, alexander wright, william taylor, john taylor, reuben p. hartwell, john lowry, welcome chapman, solomon hancock, arza adams, henry jacobs, james carroll, david lyons, john taylor, don carlos smith, william j. stewart, isaac b. chapman, roswell stephens, reuben headlock, david holman, joel goddard, phineas r. bird, duncan mcarthur, allen talley, james hampton, sherman a. gilbert, james s. holman, andrew lytle, aaron johnson, heber c. kimball, george w. harris, george w. davidson, harvey strong, elizabeth mackley, sarah mackley, andrew more, harvey downey, john maba, lucy wheeler, john turpin, william earl, zenos h. gurley, joseph w. coolidge, anthony head, s. a. p. kelsey, {253} wm. van ausdall, nathan k. knight, john thorp, andrew rose, john s. martin, albert sloan, john d. lee, eliphas marsh, joseph wright, john badger, levi richards, erastus bingham, elisha everett, john lytle, levi jackman, thomas guyman, nahum curtis, lyman curtis, philip ballard, william gould, reuben middleton, william harper, seba joes, charles butler, richard walton, isaac kerron, joseph rose, david foot, l. s. nickerson, moses daley, david sessions, perrigrine sessions, alford p. childs, james daley, noah t. guyman, david winters, john pack, sylvanus hicks, horatio n. kent, joseph w. pierce, thomas gates, squire bozarth, nathan lewis, moses evord, ophelia harris, zuba mcdonald, mary goff, harvey j. moore, francis chase, stephen markham, john outhouse, wm. f. leavens, daniel tyler, noah rogers, stephen n. st. john, francis lee, eli lee, benjamin covey, michel borkdull, miles randall, horace evans, david dort, levi hancock, edwin whiting, william barton, elisha smith, james gallaher, robert jackson, lemuel merrick, james dunn, orin hartshorn, nathan hawke, pierce hawley, thomas j. fisher, james leithead, alfred lee, stephen jones, eleazer harris, elijah b. gaylord, thomas grover, alexander badlam, phebe kellog, albert miner, william woodland, martin c. allred, jedediah owen, {254} philander avery, benjamin f. bird, charles squire, jacob curtis, rachel medfo, lyman stevens, roswell evans, leonard clark, nehemiah harmon, daniel cathcart, gershom stokes, rachel page, barnet cole, william thompson, nathan cheney, james sherry, david frampton, elizabeth pettigrew, charles thompson, orin p. rockwell, nathan b. baldwin, truman brace, sarah wixom, lewis zobriski, henry zobriski, morris harris, absolom tidwell, alvin winegar, samuel t. winegar, john e. page, levi gifford, edmund durfee, josiah butterfield, john killion, john patten, john wilkins, abram allen, william felshaw. [sidenote: activity of the committee on removal.] the committee who had been appointed for removing the poor from the state of missouri, viz.: william huntington, charles bird, alanson ripley, theodore turley, daniel shearer, shadrach roundy, and jonathan h. hale, met in the evening of that day [january 29, 1839], at the house of theodore turley, and organized by appointing william huntington chairman, daniel shearer treasurer, and alanson ripley clerk, and made some arrangements for carrying into operation the business of removing the poor. president brigham young got eighty subscribers to the covenant the first day, and three hundred the second day. [sidenote: investigation ordered.] _thursday, 31_.--mr. turner's bill of the 16th instant passed the senate. i sent the poor brethren a hundred dollar bill from jail, to assist them in their distressed situation. _friday, february 1_: _minutes of a meeting of the committee on removal_. the committee met according to adjournment, at the house of {255} theodore turley; john smith was present and acted as chairman, and elias smith as secretary. the meeting was called to order by the chairman. on motion, resolved: that the covenant entered into at the last meeting be read by the secretary, which was done accordingly. the chairman then called for the expression of sentiments on the subject of the covenant. resolved, that the committee be increased to eleven. the following were then appointed: elias smith, erastus bingham, stephen markham, and james newberry. several of the committee addressed the meeting on the arduous task before them, and exhorted all to exert themselves to relieve and assist them in the discharge of the duties of their office, to the utmost of their abilities. elders taylor and young, in the most forcible manner addressed the assembly on the propriety of union in order to carry our resolutions into effect, and exhorted the brethren to use wisdom in the sale of their property. john smith, chairman, elias smith, secretary. the committee met again in the evening at theodore turley's. alanson ripley declined acting as clerk, and elias smith was appointed in his stead. resolved, that exertions be made to remove the families of the presidency and the other prisoners first. several of the committee made report of what had been done by them towards carrying the business of the committee into operation. elder john taylor had also been appointed to visit the branches of the church on log and upper goose creeks, and made a report of his proceedings. resolved, that charles bird be appointed to go down towards the mississippi river and establish deposits of corn for the brethren on the road, and make contracts for ferriage, etc. _monday, february 4_.--mr. turner's bill of 16th january came up for the first reading, "when mr. wright moved that the bill be laid on the table until the 4th day of july next; and upon this question mr. primm desired the yeas and nays, which were ordered, and the decision was in the affirmative" by eleven majority, which by many was {256} considered an approval of all the wrongs the saints had sustained in the state. [4] _6th and 7th_. [5] the committee on the removal of the saints from missouri were in session. stephen markham started for illinois, with my wife and children, and jonathan holmes and wife. footnotes: 1. the above resolution was offered by mr. william m. campbell in the senate, and the three resolutions of the 18th of december were in mr. turner's report to the senate of that date, and are as follows: resolved. that it is inexpedient at this time, to prosecute further the inquiry into the causes of the late disturbances and the conduct of the military operations in suppressing them. resolved, that it is inexpedient to publish at this time, any of the documents accompanying the governor's message in relation to the late disturbances. resolved, that it is expedient to appoint a joint committee composed of ---senators, and ---representatives to investigate the cause of said disturbances, and the conduct of the military operations in suppressing them, to meet at such time, and to be invested with such powers as may be prescribed by law. see the whole report of mr. turner's, at pp. 235-8. 2. the previous document here referred to, does not appear in this history as heretofore published, nor is it to be found in any of the manuscripts in the historian's office. 3. whom these initials represent cannot be ascertained, or whether they represent one person or three. they evidently represent secret friends or a friend of the prophet at liberty, clay county, willing to urge this matter upon the attention of mr. hughes and also upon the house. 4. at any rate mr. turner's bill providing for an elaborate investigation was never taken from the table. in the legislature, however, which convened in 1840-41, the subject of the "mormon" difficulties was again taken up on recommendation of governor boggs, who concludes what he had to say in his message in this language. "to explain the attitude which we have been made to assume i would recommend the publication of all the events relating to the occurrence, and distributing the same to the chief authorities of each state." in pursuance of this recommendation the joint committee appointed from the senate and house made a collection of documents on the subject covering 162 pages. in the collection, however, there are none of the statements, petitions, or representations made to the public or the legislature by the saints. the documents consist in part of the action of the respective houses in the appointment of committees and reports of those committees recommending investigations, etc.; of the reports and military orders of the militia generals; while the remainder of the pamphlet is made up of the _ex parte_ testimony taken before judge king at richmond, concerning which testimony the turner senate committee in reporting to the senate, under date of december 18, 1838, said: it "is manifestly not such evidence as ought to be received by the committee: "first, _because it is not authenticated_; and, "second, it is confined chiefly to the object of the inquiry, namely, the investigation of criminal charges against individuals under arrest." the action of the legislature in the matter was a "white-washing affair," to use a phrase common in such cases. it was an attempt to vindicate the state of missouri in her treatment of the latter-day saints. the effort, however, was in vain. the truths in relation to those transactions, in spite of all the efforts of the legislature, were known, and the state's attempt to deny them by a publication of documents giving a hearing to but one side of the case, only emphasized the crime. 5. february 7th. an event occurred on this date which ought not to be omitted from history, as it throws great light upon the prison life of the prophet and his associates, upon the character of the prophet himself, and the great faith his associates had in his prophetic powers. this event, and some others of equal interest were related by alexander mcrae, one of the fellow prisoners of the prophet, in two communications to the _deseret news_, under the dates of october 9th, and november 1st, respectively, of the year 1854. at that time "the history of joseph smith" was being published in current numbers of the _news_, and brother mcrae, then bishop of the eleventh ward of salt lake city, being surprised at the omission in the narrative of the prophet of many items of interest concerning their prison life, wrote the two following letters to the _news_: _letter of alexander mcrae to the deseret news_. salt lake city, utah, oct. 9, 1854. _ mr. editor_:--in reading the history of joseph smith as published in the _news_ last winter, and especially that part of it which relates to his imprisonment in {257} liberty jail, missouri, i see there are many interesting facts which are omitted; and as i had the honor of being a fellow prisoner with him, i thought i would write some of those incidents for the satisfaction of any of your readers who may feel interested in them. during our imprisonment, we had many visitors, both friends and enemies. among the latter, many were angry with brother joseph, and accused him of killing a son, a brother, or some relative of theirs, at what was called the crooked river battle. this looked rather strange to me, that so many should claim a son, or a brother killed there, _when they reported only one man killed_. among our friends who visited us, were presidents brigham young and heber c. kimball [now--i. e. at the time this letter was written, 1854], of the first presidency--the latter several times; george a. smith, of the quorum of the twelve; don c. smith, brother of joseph, came several times, and brought some of our families to see us. benjamin covey, bishop of the twelfth ward of this city, brought each of us a new pair of boots, and made us a present of them. james sloan, his wife and daughter, came several times. alanson ripley also visited us, and many others, whom to name would be too tedious. orin p. rockwell brought us refreshments many times; and jane bleven and her daughter brought cakes, pies, etc., and handed them in at the window. these things helped us much, as our food was very coarse, and so filthy that we could not eat it until we were driven to it by hunger. after we had been there some time, and had tried every means we could to obtain our liberty by the law, without effect (except sidney rigdon who was bailed out), and also having heard, from a reliable source, that it had been stated in the public street, by the most influential men in that part of the country, that "the mormon prisoners would have to be condemned or the character of the state would have to go down," we came to the conclusion that we would try other means to effect it. accordingly, on the 7th day of february, 1839, after counseling together on the subject, we concluded to try to go that evening when the jailer came with our supper; but brother hyrum, before deciding fully, and to make it more sure, asked brother joseph to inquire of the lord as to the propriety of the move. he did so, and received answer to this effect--that if we were all agreed, we could go clear that evening; and if we would ask, we should have a testimony for ourselves. i immediately asked, and had not no more than asked, until i received as clear a testimony as ever i did of anything in my life, that it was true. brother hyrum smith and caleb baldwin bore testimony to the same: but lyman wight said we might go if we chose, but he would not. after talking with him for some time, he said, "if we would wait until the next day, he would go with us." without thinking we had no promise of success on any other day than the one above stated, we agreed to wait. when night came, the jailer came alone with our supper, threw the door wide open, put our supper on the table, and went to the back part of the room, where a pile of books lay, took up a book, and went to reading, leaving us between him and the door, thereby giving us every chance to go if we had been ready. as the next day was agreed upon, we made no attempt to go that evening. when the next evening came, the case was very different; the jailer brought a double guard with him and with them six of our brethren, to-wit.: erastus snow, william d. huntington, cyrus daniels, david holeman, alanson ripley and watson barlow. i was afterwards informed that they were sent by the church. the jailer seemed to be badly scared; he had the door locked and everything made secure. it looked like a bad chance to get away, but we were determined to try it; so when the jailer started out, we started too. brother hyrum took hold of the {258} door, and the rest followed; but before we were able to render him the assistance he needed, the jailer and guard succeeded in closing the door, shutting the brethren in with us, except cyrus daniels, who was on the outside. as soon as the attempt was made inside, he took two of the guards, one under each arm, and ran down the stairs that led to the door, it being in the second story. when he reached the ground they got away from him; and seeing we had failed to get out, he started to run, but put his foot in a hole and fell, a bullet from one of the guards passed very close to his head, and he thinks the fall saved his life. the scene that followed this defies description. i should judge, from the number, that all the town, and many from the country, gathered around the jail, and every mode of torture and death that their imagination could fancy, was proposed for us, such as blowing up the jai, taking us out and whipping us to death, shooting us, burning us to death, tearing us to pieces with horses, etc. but they were so divided among themselves that they could not carry out any of their plans, and we escaped unhurt. during this time, some of our brethren spoke of our being in great danger; and i confess i felt that we were. but brother joseph told them "not to fear, that not a hair of their heads should be hurt, and that they should not lose any of their things, even to a bridle, saddle, or blanket; that everything should be restored to them; they had offered their lives for us and the gospel; that it was necessary the church should offer a sacrifice, and the lord accepted the offering." the brethren had next to undergo a trial, but the excitement was so great that they [the officers] dare not take them out until it abated a little. while they were waiting for their trial, some of the brethren employed lawyers to defend them. brother [erastus] snow asked brother joseph whether he had better employ a lawyer or not. brother joseph told him to plead his own case. "but," said brother snow, "i do not understand the law." brother joseph asked him if he did not understand justice; he thought he did. "well," said brother joseph, "go and plead for justice as hard as you can, and quote blackstone and other authors now and then, and they will take it all for law." he did as he was told, and the result was as joseph had said it would be; for when he got through his plea, the lawyers flocked around him, and asked him where he had studied law, and said they had never heard a better plea. when the trial was over brother snow was discharged, and all the rest were held to bail, and were allowed to bail each other, by brother snow going bail with them; and they said they got everything that was taken from them, and nothing was lost, although no two articles were in one place. more anon. yours respectfully, alexander mcrae. _second letter of alexander mcrae to the deseret news_. salt lake city, utah, nov. 1, 1854. _mr. editor_:--sometime during our stay in liberty jail an attempt was made to destroy us by poison. i supposed it was administered in either tea or coffee, but as i did not use either, i escaped unhurt, while all who did were sorely afflicted, some being blind two or three days, and it was only by much faith and prayer that the effect was overcome. we never suffered ourselves to go into any important measure without asking brother joseph to inquire of the lord in relation to it. such was our confidence in him as a prophet, that when he said "thus saith the lord," we were confident it would be as he said; and the more we tried it, the more confidence we had, for we never found his word fail in a single instance. a short time before we were to go to daviess county for trial, word came to us {259} that either general atchison or doniphan, would raise a military force, and go with us to protect us from the wrath of that people. the matter was discussed by the brethren (except brother joseph), and they naturally enough concluded it would be best; and although i had nothing to say, i concurred with them in my feelings. brother hyrum asked brother joseph what he thought of it. brother joseph hung his head a few moments, and seemed in a deep study, and then raised up and said, "brother hyrum, it will not do; we must trust in the lord; if we take a guard with us we shall be destroyed." this was very unexpected to us, but brother hyrum remarked, "if you say it in the name of the lord, we will rely on it." said brother joseph, "in the name of the lord, if we take a guard with us, we will be destroyed; but if we put our trust in the lord, we shall be safe, and no harm shall befall us, and we shall be better treated than we have ever been since we have been prisoners." this settled the question, and all seemed satisfied, and it was decided that we should have no extra guard, and they had only such a guard as they chose for our safe keeping. when we arrived at the place where the court was held, i began to think he was mistaken for once, for the people rushed upon us _en masse_, crying, "kill them: ------them, kill them." i could see no chance for escape, unless we could fight our way through, and we had nothing to do it with. at this, brother joseph, at whom all seemed to rush, rose up and said, "we are in your hands; if we are guilty, we refuse not to be punished by the law." hearing these words, two of the most bitter mobocrats in the country--one by the name of william peniston and the other kinney, or mckinney, i do not remember which--got up on benches and began to speak to the people, saying, "yes, gentlemen, these men are in our hands; let us not use violence, but let the law have its course; the law will condemn them, and they will be punished by it. we do not want the disgrace of taking the law into our own hands." in a very few minutes they were quieted, and they seemed now as friendly as they had a few minutes before been enraged. liquor was procured, and we all had to drink in token of friendship. this took place in the court-room (a small log cabin about twelve feet square), during the adjournment of the court; and from that time until we got away, they could not put a guard over us who would not become so friendly that they dare not trust them, and the guard was very frequently changed. we were seated at the first table with the judge, lawyers, etc., and had the best the country afforded, with feather beds to sleep on--a privilege we had not before enjoyed in all our imprisonment. on one occasion, while we were there, the above-named william peniston, partly in joke and partly in earnest, threw out a rather hard insinuation against some of the brethren. this touched joseph's feelings, and he retorted a good deal in the same way, only with such power that the earth seemed to tremble under his feet, and said, "your heart is as black as your whiskers," which were as black as any crow. he seemed to quake under it and left the room. the guards, who had become friendly, were alarmed for our safety, and exclaimed, "o, mr. smith, do not talk so; you will bring trouble upon yourself and companions." brother joseph replied, "do not be alarmed; i know what i am about." he always took up for the brethren, when their characters were assailed, sooner than for himself, no matter how unpopular it was to speak in their favor. yours as ever, alexander mcrae. {260} chapter xviii. the exiled saints gather at quincy, illinois--proposition to settle at commerce. some time this month there was a conference of the church at quincy, a report of which is as follows: _minutes of a conference of the church held at quincy_. at a meeting of the church of jesus christ of latter-day saints, held in the town of quincy, february--, 1839, to take into consideration the expediency of locating the church in some place, brother william marks was chosen president and robert b. thompson, clerk. elder john p. greene, by request, then stated the object of the meeting, and stated that a liberal offer had been made by a gentleman, of about twenty thousand acres, lying between the mississippi and des moines rivers, at two dollars per acre, to be paid in twenty annual installments, without interest; that a committee had examined the land and reported very favorably respecting it, and thought it every way suited for a location for the church. brother rogers then made some statements, and gave information respecting the land, being one of the committee appointed to examine it. president william marks observed that he was altogether in favor of making the purchase, providing that it was the will of the lord that we should again gather together; but from the circumstances of being driven from the other places, he almost was led to the conclusion that it was not wisdom that we should do so, but hoped that the brethren would speak their minds; the lord would undoubtedly manifest his will by his spirit. brother israel barlow thought that it might be in consequence of not building according to the pattern, that we had thus been scattered. brother mace spoke in favor of an immediate gathering. bishop partridge then spoke on the subject, and thought it was not expedient under the present circumstances to collect together, but thought it was better to scatter into different parts and provide for the poor, which would be acceptable to god. judge higbee said that he had been very favorable to the {261} proposition of purchasing the land and gathering upon it, but since the bishop had expressed his opinion he was willing to give up the idea. several of the brethren then spoke on the subject, after which it was moved and seconded, and unanimously agreed upon, that it would not be deemed advisable to locate on the lands for the present. a committee was appointed to draft a petition to the general government, stating our grievances, and one likewise to be presented to the citizens [of the united states] for the same object. [sidenote: applications for assistance.] _tuesday, february 12_.--the committee [on removal] sent a delegation to sister murie to ascertain her necessities. daniel shearer and erastus bingham went. applications for assistance were made from sister morgan l. gardner, jeremiah mackley's family, brother forbush, echoed cheney, t. d. tyler, d. mcarthur and others. _wednesday, february 13_.--voted that theodore turley be appointed to superintend the management of the teams provided for removing the poor, and see that they are furnished for the journey. [sidenote: persecution of brigham young.] _thursday, february 14_.--the persecution was so bitter against elder brigham young (on whom devolved the presidency of the twelve by age, [1] thomas b. marsh having apostatized) and his life was so diligently sought for, that he was compelled to flee; and he left far west on this day for illinois. [sidenote: petition to help the smith family from mo.] my brother don carlos smith had carried a petition to the mob, to get assistance to help our father's family out of missouri. i know not how much he obtained, but my father and mother started this day for quincy, with an ox team. [sidenote: arrangements for paying the debts of the saints.] the committee on removal discussed the propriety of paying the debts of the saints in clay county. alanson {262} ripley was requested to call on lawyer barnet, who was in town, and make arrangements concerning the matter. a letter of attorney was drawn up for the brethren to sign, who felt willing to dispose of their real estate to discharge their debts, appointing alanson ripley their attorney for that purpose. this was not exactly according to the minds of the committee, for they only directed brother ripley to confer with the person above named, for the purpose of obtaining information without reference to his being appointed an attorney for that purpose, independent of any other person or persons. _friday, february 15_.--my family arrived at the mississippi, opposite quincy, after a journey of almost insupportable hardships, and elder markham returned immediately to far west. _monday, 18_.- _the governor's order to return the arms belonging to the saints_. executive department, city of jefferson, february 18, 1839. _to colonel wiley c. williams, aid to the commander-in-chief_: sir:--you will take the measures as soon as practicable, to cause the arms surrendered by the mormons, to be delivered to the proper owners upon their producing satisfactory evidence of their claims. if in any case you think an improper use would be made of them, you can retain such, using a sound discretion in the matter. you will call upon captain pollard or any other person who may have arms in possession, and take charge of them; and this will be your authority for so doing. i am respectfully, your obedient servant, lilburn w. boggs. little benefit would have resulted from this order, even if it had been promptly executed, as many of the brethren who owned the arms had left the state and it would be very difficult to decide what would be satisfactory evidence of claims. [sidenote: labors in the interests of the poor.] _tuesday, february 19_.--the committee on removal appointed charles bird to visit the several parts of caldwell {263} county, and william huntington the town of far west, to ascertain the number of families that would have to be assisted in removing, and solicit means from those who are able to give for the assistance of the needy, and make report as soon as possible. _thursday, february 21_--elder markham arrived at far west, and in the evening the committee on removal were in council. elders bingham, turley, and shearer, were appointed to sell the house of joseph smith, sen., to a gentleman from clay county. charles bird was sent to liberty relative to a power of attorney. _committee resolutions_. resolved: to send stephen markham to illinois, to visit the brethren there and obtain a power of attorney from such as had left their lands without selling them. a report of the committee appointed to visit the different parts of the country to ascertain the number of families who were destitute of teams for their removal, was made. william huntington reported thirty-two families, and charles bird seven, as far as they had prosecuted their labors. resolved: to send erastus bingham to visit the north-west part of caldwell county for the same purpose, and then adjourned till monday next. [sidenote: action of the democratic committee of quincy.] _saturday, february 25_.--at a meeting of the democratic association, held this evening at quincy, adams county, illinois, mr. lindsay introduced a resolution setting forth that the people called "latter-day saints" were many of them in a situation requiring the aid of the citizens of quincy, and recommending that measures be adopted for their relief, which resolution was adopted, and a committee consisting of eight persons appointed by the chair; of which committee j. w. whitney was chairman. the association then adjourned to meet on wednesday evening next after instructing the committee to procure the congregational church as a place of meeting, and to invite as many of {264} our people to attend as should choose to do so; for it was in their behalf that the meeting was to be held. also all other citizens of the town who felt to do so were invited to attend. the committee not being able to obtain the meeting house, procured the court house for that purpose. [sidenote: determination of the prisoners to escape.] after we were cast into prison, we heard nothing but threatenings, that if any judge or jury, or court of any kind, should clear any of us, we should never get out of the state alive. this soon determined our course, and that was to escape out of their hands as soon as we could, and by any means we could. after we had been some length of time in prison, we demanded a habeas corpus of judge turnham, one of the county judges, which with some considerable reluctance, was granted. great threatenings were made at this time, by the mob, that if any of us were liberated, we should never get out of the county alive. [sidenote: sidney rigdon's departure from prison.] after the investigation, sidney rigdon was released from prison by the decision of the judge; the remainder were committed to jail; he, however, returned with us until a favorable opportunity offered for his departure. through the friendship of the sheriff, mr. samuel hadley, and the jailor, mr. samuel tillery, he was let out of the jail secretly in the night, after having declared in prison, that the sufferings of jesus christ were a fool to his; and being solemnly warned by them to be out of the state with as little delay as possible, he made his escape. being pursued by a body of armed men, it was through the direction of a kind providence that he escaped out of their hands, and safely arrived in quincy, illinois. [sidenote: importunities for the release of the prisoners.] about this time, elders heber c. kimball and alanson ripley were at liberty, where they had been almost weekly importuning at the feet of the judges; and while performing this duty on a certain occasion, judge hughes stared them full in the face, and observed to one of his associates, that "by {265} the look of these men's eyes, they are whipped, but not conquered; and let us beware how we treat these men; for their looks bespeak innocence;" and at that time he entreated his associates to admit of bail for all the prisoners; but the hardness of their hearts would not admit of so charitable a deed. but the brethren continued to importune at the feet of the judges, and also to visit the prisoners. no one of the ruling part of the community disputed the innocence of the prisoners, but said, in consequence of the fury of the mob, that even-handed justice could not be administered; elders kimball and ripley were therefore compelled to abandon the idea of importuning at the feet of the judges, and leave the prisoners in the hands of god. [sidenote: meeting of elder israel barlow and isaac galland.] when elder israel barlow left missouri in the fall of 1838, either by missing his way, or some other cause, he struck the des moines river some distance above its mouth. he was in a destitute situation; and making his wants known, found friends who assisted him, and gave him introductions to several gentlemen, among whom was dr. isaac galland, to whom he communicated the situation of the saints; the relation of which enlisted mr. galland's sympathies, or interest, or both united, and hence a providential introduction of the church to commerce [the place of residence of mr. galland] and its vicinity; for brother barlow went direct to quincy, the place of his destination, and made known his interview with dr. galland to the church. _communication of isaac galland_. commerce, illinois, february 26, 1839. _mr. d. w. rogers_: dear sir:--yours of the 11th instant was received yesterday. i perceive that it had been written before your brethren visited my house. i had also written to mr. barlow before i received yours, and which is herewith also sent. i wish here to remark that about ten or fifteen houses or cabins can be had in this neighborhood, and several farms may be rented here, on the half breed lands. i think that more than {266} fifty families can be accommodated with places to dwell in, but not a great quantity of cultivated land, as the improvements on that tract are generally new; there are, however, several farms which can also be rented. since writing to mr. barlow, i have conversed with a friend of mine, who has also conversed with governor lucas, of iowa territory, in relation to your church and people. governor lucas says that the people called mormons were good citizens in the state of ohio, and that he respects them now as good and virtuous citizens, and feels disposed to treat them as such. i wish also to say, through you, to your people, that isaac van allen, esq., the attorney-general of iowa territory, is a personal and tried friend of mine; and i feel fully authorized, from a conversation which i have had with him on the subject, to say that i can assure you of his utmost endeavors to protect you from insult or violence. i will here repeat what i have written to mr. barlow, that i do believe that under a territorial form of government which is directly connected with the general government of the united states, your church will be better secured against the capriciousness of public opinion, than under a state government, where murder, rapine and robbery are admirable (!) traits in the character of a demagogue; and where the greatest villains often reach the highest offices. i have written to governor lucas on the subject; and when i receive his answer, i will communicate it to your church. i desire very much to know how your captive brethren in missouri are faring. i should like to know if joseph smith, jun., is at liberty or not, and what his prospects are. i shall be at carthage, our county seat, during the fore part of next week, and soon after that, (perhaps the next week following) i expect to go to burlington, iowa territory, when i expect to see the governor and converse with him on the subject. i will probably be at home from the 6th until the 12th of march. i shall be pleased to see you or any of your people at my house at any time when you can make it convenient. it is now necessary that something definite should be done in relation to renting farms, as the season for commencing such operations is fast approaching us. a mr. whitney, a merchant in quincy, is owner and proprietor of several farms in this vicinity, and it might be well to see him on the subject. i wish to serve your cause in any matter which providence may afford me the opportunity of doing, and i therefore request that you feel no hesitancy or reluctance in communicating to me your wishes, at all times and on any subject. i should be much gratified if it could be convenient for mr. rigdon, or some one or more of the leading members of your church to spend some time with me in traveling through the {267} tract, and in hearing and learning the state of the public mind, and feelings of the community, in relation to the location of the church. i feel that i am assuming a very great responsibility in this undertaking, and i wish to be governed by the dictates of wisdom and discretion, while at the same time i am aware that we are often disposed to view things as we would wish to have them, rather than as they really are; and our great anxiety to accomplish an object may sometimes diminish the obstacles below their real measure. the little knowledge which i have as yet of the doctrine, order or practice of the church, leaves me under the necessity of acting in all this matter as a stranger, though, as i sincerely hope, as a friend, for such, i assure you i feel myself to be, both towards you collectively, as a people, and individually as sufferers. if it should not be convenient for any one to come up about the 7th or 8th of march, please write me by the mail. say to mr. rigdon, that i regret that i was absent when he was at my house. i cannot visit quincy until after my return from burlington, when, i think if it is thought necessary, i can. accept, dear sir, for yourself and in behalf of the church and people, assurance of my sincere sympathy in your sufferings and wrongs, and deep solicitude for your immediate relief from present distress, and future triumphant conquest over every enemy. yours truly, isaac galland. _minutes of the meeting of the democratic association of quincy_. wednesday, february 27, 1839, six o'clock p. m. the members of the democratic association and the citizens of quincy generally, assembled in the court house, to take into consideration the state and condition of the people called the "latter-day saints," and organized the meeting by appointing general leach chairman, and james d. morgan secretary. mr. whitney, from the committee appointed at a former meeting, submitted the following: the select committee to whom the subject was referred of inquiring into and reporting the situation of the persons who have recently arrived here from missouri, and whether their circumstances are such as that they would need the aid of the citizens of quincy and its vicinity, to be guided by what they might deem the principles of an expanded benevolence, have attended to the duties assigned them, and have concluded on the following: report. "the first idea that occurred to your committee was, to obtain correctly the facts of the case, for without them the committee could come {268} to no conclusion as to what it might be proper for us to do. without the facts they could form no basis upon which the committee might recommend to this association what would be proper for us to do, or what measures to adopt. the committee, soon after their appointment, sent invitations to mr. rigdon and several others to meet the committee and give them a statement of the facts, and to disclose their situation. those individuals accordingly met the committee and entered into a free conversation and disclosure of the facts of their situation; and after some time spent therein, the committee concluded to adjourn and report to this meeting, but not without first requesting those individuals to draw up and send us in writing, a condensed statement of the facts relative to the subject in charge of your committee, which those individuals engaged to do, and which the committee request may be taken as part of their report. "that statement is herewith lettered a. "the committee believe that our duties at this time, and on this occasion, are all included within the limits of an expanded benevolence and humanity, and which are guided and directed by that charity which never faileth. "from the facts already disclosed, independent of the statement furnished to the committee, we feel it our duty to recommend to this association that they adopt the following resolutions: "resolved, that the strangers recently arrived here from the state of missouri, known by the name of the 'latter-day saints,' are entitled to our sympathy and kindest regard, and that we recommend to the citizens of quincy to extend all the kindness in their power to bestow on the persons who are in affliction. "resolved, that a numerous committee be raised, composed of some individuals in every quarter of the town and its vicinity, whose duty it shall be to explain to our misguided fellow citizens, if any such there be, who are disposed to excite prejudices and circulate unfounded rumors; and particularly to explain to them that these people have no design to lower the wages of the laboring class, but to procure something to save them from starving. "resolved, that a standing committee be raised and be composed of individuals who shall immediately inform mr. rigdon and others, as many as they may think proper, of their appointment, and who shall be authorized to obtain information from time to time; and should they [the committee] be of opinion that any individuals, either from destitution or sickness, or if they find them houseless, that they appeal directly and promptly to the citizens of quincy to furnish them with the means to relieve all such cases. "resolved, that the committee last aforesaid be instructed to use {269} their utmost endeavors to obtain employment for all these people, who are able and willing to labor; and also to afford them all needful, suitable and proper encouragement. "resolved, that we recommend to all the citizens of quincy, that in all their intercourse with the strangers, they use and observe a becoming decorum and delicacy, and be particularly careful not to indulge in any conversation or expressions calculated to wound their feelings, or in any way to reflect upon those, who by every law of humanity, are entitled to our sympathy and commiseration. "all which is submitted," j. w. whitney, chairman. "quincy, february 27, 1839." _document a_. "this, gentlemen, is a brief outline of the difficulties that we have labored under, in consequence of the repeated persecutions that have been heaped upon us; and as the governor's exterminating order has not been rescinded, we as a people were obliged to leave the state of missouri, and with it our lands, corn, wheat, pork, etc., that we had provided for ourselves and families, together with our fodder, which we have collected for our cattle, horses, etc., those of them that we have been able to preserve from the wreck of that desolation which has spread itself over daviess and caldwell counties. in consequence of our brethren being obliged to leave the state, and as a sympathy and friendly spirit has been manifested by the citizens of quincy, numbers of our brethren, glad to obtain an asylum from the hand of persecution, have come to this place. "we cannot but express our feelings of gratitude to the inhabitants of this place, for the friendly feelings which have been manifested, and the benevolent hand which has been stretched out to a poor, oppressed, injured, and persecuted people. and as you, gentlemen of the democratic association, have felt interested in our welfare, and have desired to be put in possession of a knowledge of our situation, our present wants, and what would be most conducive to our present good, together with what led to those difficulties, we thought that those documents [memorial, order of extermination, and general clark's address] would furnish you with as correct information of our difficulties, and what led to them, as anything we are in possession of. "if we should say what our present wants are, it would be beyond all calculation; as we have been robbed of our corn, wheat, horses, cattle, cows, hogs, wearing apparel, houses and homes, and, indeed, of all that renders life tolerable. we do not, we cannot expect to be placed in the situation that we once were in; nor are we capable of {270} ourselves of supplying the many wants of those of our poor brethren, who are daily crowding here and looking to us for relief, in consequence of our property, as well as theirs, being in the hands of a ruthless and desolating mob. "it is impossible to give an exact account of the widows, and those that are entirely destitute, as there are so many coming here daily; but from inquiry, the probable amount will be something near twenty; besides numbers of others who are able bodied men, both able and willing to work, to obtain a subsistence, yet owing to their peculiar situation, are destitute of means to supply the immediate wants that the necessities of their families call for. "we would not propose, gentlemen, what you shall do; but after making these statements, shall leave it to your own judgment and generosity. as to what we think would be the best means to promote our permanent good, we think that to give us employment, rent us farms, and allow us the protection and privileges of other citizens, would raise us from a state of dependence, liberate us from the iron grasp of poverty, put us in possession of a competency, and deliver us from the ruinous effects of persecution, despotism, and tyranny. "written in behalf of a committee of the latter-day saints. "elias higbee, president, "john p. greene, clerk. "to the quincy democratic association." _statement of sidney rigdon_. mr. rigdon then made a statement of the wrongs received by the mormons, from a portion of the people of missouri, and of their present suffering condition. on motion of mr. bushnell, the report and resolutions were laid upon the table until tomorrow evening. on motion of mr. bushnell, the meeting adjourned to meet at this place tomorrow evening at seven o'clock. stephen markham left far west [on the 27th of february] for illinois, to fulfill his appointment of the 21st instant. _minutes of the adjourned meeting of the democratic association of quincy_. thursday evening, february 28th. met pursuant to adjournment. the meeting was called to order by the chairman. on motion of mr. morris, a committee of three was appointed to {271} take up a collection; messrs. j. t. holmes, whitney and morris were appointed. the committee subsequently reported that $48.25 had been collected. on motion the amount was paid over to the committee on behalf of the mormons. on motion of mr. holmes, a committee of three, consisting of s. holmes, bushnell and morris, was appointed to draw up subscription papers and circulate them among the citizens, for the purpose of receiving contributions in clothing and provisions. on motion six were added to that committee. on motion of j. t. holmes, j. d. morgan was appointed a committee to wait upon the quincy grays [militia company] for the purpose of receiving subscriptions. mr. morgan subsequently reported that twenty dollars had been subscribed by that company. the following resolutions were then offered by mr. j. t. holmes: resolved, that we regard the rights of conscience as natural and inalienable, and the most sacred guaranteed by the constitution of our free government. resolved, that we regard the acts of all mobs as flagrant violations of law; and those who compose them, individually responsible, both to the laws of god and man, for every depredation committed upon the property, rights, or life of any citizen. resolved, that the inhabitants upon the western frontier of the state of missouri, in their late persecutions of the class of people denominated mormons, have violated the sacred rights of conscience, and every law of justice and humanity. resolved, that the governor of missouri, in refusing protection to this class of people, when pressed upon by a heartless mob, and turning upon them a band of unprincipled militia, with orders encouraging their extermination, has brought a lasting disgrace upon the state over which he presides. the resolutions were supported in a spirited manner by messrs. holmes, morris and whitney. on motion, the resolutions were adopted. on motion the meeting then adjourned. samuel leach, chairman, j. d. morgan, secretary. footnotes: 1. it will be remembered that when the first quorum of the twelve was organized the prophet arranged the members in the order of their standing according to their age. thereafter and now they hold their places in the quorum according to seniority of ordination. a full explanation of this matter is given in the history of the church, volume ii, pp. 219-20. see foot notes. {272} chapter xix. letters to the prophet--affairs in england--petitions. _tuesday, march 5_.- _edward partridge's letter to joseph smith, jun., and others, confined in liberty jail, missouri_. quincy, illinois. beloved brethren:--having an opportunity to send direct to you by brother rogers, i feel to write a few lines to you. president rigdon, judge higbee, israel barlow, and myself went to see dr. isaac galland week before last. brothers rigdon, higbee and myself are of the opinion that it is not wisdom to make a trade with the doctor at present; possibly it may be wisdom to effect a trade hereafter. the people here receive us kindly; they have contributed near $100 cash, besides other property, for the relief of the suffering among our people. brother joseph's wife lives at judge cleveland's; i have not seen her, but i sent her word of this opportunity to send to you. brother hyrum's wife lives not far from me. i have been to see her a number of times; her health was very poor when she arrived, but she has been getting better; she knows of this opportunity to send. i saw sister wight soon after her arrival here; all were well; i understand she has moved about two miles with father and john higbee, who are fishing this spring. sister mcrae is here, living with brother henderson, and is well; i believe she knows of this opportunity to send. brother baldwin's family i have not seen, and do not know that she has got here as yet. she, however, may be upon the other side of the river; the ice has run these three days past, so that there has been no crossing; the weather is now moderating, and the crossing will soon commence again. this place is full of our people, yet they are scattering off nearly all the while. i expect to start tomorrow for pittsfield, pike county, illinois, about forty-five miles southeast from this place. brother george w. robinson told me this morning that he expected that his father-in-law, judge higbee, and himself would go on a farm about twenty miles northeast from this place. some of the leading men have given us {273} [that is the saints] an invitation to settle in and about this place. many no doubt will stay here. brethren, i hope that you will bear patiently the privations that you are called to endure; the lord will deliver you in his own due time. your letter respecting the trade with galland was not received here until after our return from his residence, at the head of the shoals or rapids. if brother rigdon were not here, we might, after receiving your letter, come to a different conclusion respecting that trade. there are some here that are sanguine that we ought to trade with the doctor. bishops whitney and knight are not here, and have not been, as i know of. brothers morley and billings have settled some twenty or twenty-five miles north of this place, for the present. a brother lee, who lived near haun's mill, died on the opposite side of the river a few days since. brother rigdon preached his funeral sermon in the court-house. it is a general time of health here. we greatly desire to see you and to have you enjoy your freedom. the citizens here are willing that we should enjoy the privileges guaranteed to all civil people without molestation. i remain your brother in the lord, edward partridge. _don carlos smith to joseph smith, jun., and others confined in liberty jail, missouri_. quincy, illinois, march 6, 1839. brothers hyrum and joseph:--having an opportunity to send a line to you, i do not feel disposed to let it slip unnoticed. father's family have all arrived in this state except you two; and could i but see your faces this side of the mississippi, and know and realize that you had been delivered from your enemies, it would certainly light up a new gleam of hope in our bosoms; nothing could be more satisfactory, nothing could give us more joy. emma and the children are well; they live three miles from here, and have a tolerably good place. hyrum's children and mother grinold's are living at present with father; they are all well. mary [wife of hyrum smith] has not got her health yet, but i think it increases slowly. she lives in the house with old father dixon; likewise brother robert t. thompson and family; they are probably a half mile from father's. we are trying to get a house, and to get the family together; we shall do the best we can for them, and that which we consider to be most in accordance with hyrum's feelings. father and mother stood their journey remarkably well. they are in tolerable health. samuel's wife has been sick ever since they arrived. william has removed forty miles from here, but is here now, {274} and says he is anxious to have you liberated, and see you enjoy liberty once more. my family is well; my health has not been good for about two weeks; and for two or three days the toothache has been my tormentor. it all originated with a severe cold. dear brethren, we just heard that the governor says that he is going to set you all at liberty; i hope it is true; other letters that you will probably receive will give you information concerning the warm feeling of the people here towards us. after writing these hurried lines in misery, i close by leaving the blessings of god with you, and praying for your health, prosperity and restitution to liberty. this from a true friend and brother, don c. smith. _william smith to joseph and hyrum smith_. brothers hyrum and joseph:--i should have called down to liberty to have seen you had it not been for the multiplicity of business that was on my hands; and again, i thought that perhaps the people might think that the "mormons" would rise up to liberate you; consequently too many going to see you might make it worse for you; but we all long to see you and have you come out of that lonesome place. i hope you will be permitted to come to your families before long. do not worry about them, for they will be taken care of. all we can do will be done; further than this, we can only wish, hope, desire, and pray for your deliverance. william smith. to joseph smith, jun., and hyrum smith. _friday, march 8_.- _minutes of a meeting of the committee on removal_. the committee met at theodore turley's, william huntingon in the chair. alanson ripley made a report of his journey to liberty, and said that president joseph smith, jun., counseled to sell all the land in jackson county, and all other lands in the state whatsoever. resolved, that the names of those of the brethren who have subscribed to our covenant and have done nothing, be sought for, and a record made of them, that they may be had in remembrance. resolved, that an extra exertion be made to procure money for removing the poor, by visiting those who have money, and laying the necessities of the committee, in their business of removing the poor out of the state, before them, and solicit their assistance. voted that the clerk write a letter to bishop partridge, laying before {275} him the advice of president joseph smith, jun., concerning selling the jackson county lands, and requesting a power of attorney to sell them. _saturday, 9_.- _minutes of the adjourned meeting of the democratic association of quincy_. at a meeting held at the committee room in the city of quincy, illinois, at two o'clock, p. m., on the 9th march, 1839, pursuant to previous appointment, it was moved by president rigdon, and seconded, that judge elias higbee be called to the chair, and he was unanimously appointed. james sloan was then appointed clerk by vote. president rigdon spoke as to the members of the committee being absent who had called the meeting, and proposed that other business be proceeded with in the meantime, and left it to the chair to decide on the propriety thereof. the chair assented to the suggestion of president rigdon. president rigdon then applied for a paper which had been prepared, and signed by several of the citizens of quincy, describing our situation as a people and calling upon the humane in st. louis and elsewhere to assist them in affording us relief. the paper, being presented by brother ephraim owen, was then read, and president rigdon spoke at length upon the subject, and proposed that a committee of two of the brethren be appointed by the voice of the meeting to go to st. louis on such business. the motion was then put and carried, and brother mace was appointed as one of said committee, and brother ephraim owen the other. it was proposed that brother orson pratt (who is now in st. louis) be appointed an assistant. after the motion was made, and before it was seconded, president rigdon spoke of its inconsistency, and stated, as a better mode, that all the saints in st. louis, or such of them as the committee may think proper, be called upon to assist them. the motion was withdrawn, and this business closed. some of the committee who called this meeting, being now present, president rigdon spoke of two letters which had been received here by the brethren, from iowa territory, respecting lands in said place, and containing sentiments of sympathy on account of our grievances and distressed situation. one of these letters has been mislaid, and the other, from isaac galland to brother rogers, was read. it was then proposed that a committee be appointed to visit the lands, and confer with the gentlemen who had so written, and declared themselves interested for our welfare. elder john p. greene moved that a committee be appointed for that purpose, which was seconded, and adopted unanimously. president {276} rigdon moved that the committee shall select the land, if it can be safely occupied. seconded by elder greene, and carried that the committee be composed of five, viz.: president rigdon, elder greene, judge higbee, brother benson and brother israel barlow. it was moved, seconded and adopted, that if any one or more of the committee be unable to go, the remainder of the committee are to appoint others in their stead. the chairman now produced a power of attorney, sent here from the committee at far west, to be executed by such of the brethren here who had lands in caldwell county, and were willing to have them sold, to enable the families who are in distress at that place to get here, say about one hundred families. power of attorney was read. moved, seconded and adopted, that the clerk of this meeting do make out a copy of the minutes of this meeting, to be sent to the committee at far west. james sloan, clerk. [sidenote: condition of affairs in england.] while the persecutions were progressing against us in missouri, the enemy of all righteousness was no less busy with the saints in england, according to the length of time the gospel had been preached in that kingdom. temptation followed temptation, and being young in the cause, the saints suffered themselves to be buffeted by their adversary. from the time that elder willard richards was called to the apostleship, in july, 1838, the devil seemed to take a great dislike to him, and strove to stir up the minds of many against him. elder richards was afflicted with sickness, and several times was brought to the borders of the grave, and many were tempted to believe that he was under transgression, or he would not be thus afflicted. some were tried and tempted because elder richards took to himself a wife; they thought he should have given himself wholly to the ministry, and followed paul's advice to the letter. some were tried because his wife wore a veil, and others because she carried a muff to keep herself warm when she walked out in cold weather; and even the president of the church [joseph fielding] there, thought "she had better done without it;" she had nothing ever purchased by the church; and to gratify their {277} feelings, wore the poorest clothes she had, and they were too good, so hard was it to buffet the storm of feeling that arose from such foolish causes. sister richards was very sick for some time, and some were dissatisfied because her husband did not neglect her entirely and go out preaching; and others, that she did not go to meeting when she was not able to go so far. [sidenote: charges of elder halsal against elder willard richards.] from such little things arose a spirit of jealousy, tattling, evil speaking, surmising, covetousness, and rebellion, until the church but too generally harbored more or less of those unpleasant feelings: and this evening [march 9th] elder halsal came out openly in council against elder richards, and preferred some heavy charges, none of which he was able to substantiate. most of the elders in preston were against elder richards for a season, except james whitehead, who proved himself true in the hour of trial. [sidenote: the cause of elder richards' troubles.] _sunday, 10_.--when elder richards made proclamation from the pulpit, that if anyone had aught against him, or his wife jennetta, he wished they would come to him and state their grievances, and if he had erred in anything, he would acknowledge his fault, one only of the brethren came to him, and that to acknowledge his own fault to elder richards in harboring unpleasant feelings without a cause. sister richards bore all these trials and persecutions with patience. elder richards knew the cause of these unpleasantries, his call [to the apostolate] having been made known to him by revelation; but he told no one of it. the work continued to spread in manchester and vicinity, among the staffordshire potteries, and other places in england. _friday, 15_.--i made the following petition: _the petition of the prophet et al. to judge tompkins et al_. _to the honorable judge tompkins, or either of the judges of the supreme court of the state of missouri_: your petitioners, alanson ripley, heber c. kimball, joseph b. noble, {278} william huntington, and joseph smith, jun., beg leave respectfully to represent to your honor, that joseph smith, jun., is now unlawfully confined and restrained of his liberty in liberty jail, clay county, missouri; that he has been restrained of his liberty nearly five months. your petitioners claim that the whole transaction which has been the cause of his confinement, is unlawful from the first to the last. he was taken from his house by a fraud being practiced upon him by a man of the name of george m. hinkle, and one or two others; thereby your petitioners respectfully show, that he was forced, contrary to his wishes, and without knowing the cause, into the camp, which was commanded by general lucas of jackson county, and thence sent to ray county, sleeping on the ground, and suffering many insults and injuries and deprivations, which were calculated in their nature to break down the spirit and constitution of the most robust and hardy of mankind. he was put in chains immediately on his being landed at richmond, and there underwent a long and tedious _ex parte_ examination. your petitioners show that the said joseph smith, jun., was deprived of the privileges of being examined before the court as the law directs; that the witnesses on the part of the state were taken by force of arms, threatened with extermination or immediate death, and were brought without subpoena or warrant, under the awful and glaring anticipation of being exterminated if they did not swear something against him to please the mob or his persecutors; and those witnesses were compelled to swear at the muzzle of the gun, and some of them have acknowledged since, which your petitioners do testify, and are able to prove, that they did swear falsely, and that they did it in order to save their lives. and your petitioners testify that all the testimony that had any tendency or bearing of criminality against said joseph smith, jun., is false. we are personally acquainted with the circumstances, and being with him most of the time, and being present at the time spoken of by them, therefore we know that their testimony was false; and if he could have had a fair trial, and impartial, and lawful examination before the court, and could have been allowed the privilege of introducing his witnesses, he could have disproved everything that was against him; but the court suffered them to be intimidated, some of them in the presence of the court, and they were driven also and hunted, and some of them driven entirely out of the state. and thus he was not able to have a fair trial; that the spirit of the court was tyrannical and overbearing, and the whole transaction of his treatment during the examination was calculated to convince your petitioners that it was a religious persecution, proscribing him in the liberty of conscience which is guaranteed to him by the constitution of the {279} united states, and the state of missouri; that a long catalogue of garbled testimony was permitted by the court, purporting to be the religious sentiment of the said joseph smith, jun., which testimony was false, and your petitioners know that it was false, and can prove that it was false; because the witnesses testified that those sentiments were promulgated on certain days, and in the presence of large congregations; and your petitioners can prove, by those congregations, that the said joseph smith, jun., did not promulgate such ridiculous and absurd sentiments for his religion as were testified of and admitted before the honorable austin a. king; and at the same time those things had no bearing on the offenses that the said joseph smith, jun., was charged with; and after the examination the said prisoner was committed to the jail for treason against the state of missouri; whereas the said joseph smith, jun., did not levy war against the state of missouri; neither did he commit any overt acts; neither did he aid or abet an enemy against the state of missouri during the time he is charged with having done so. and further, your petitioners have yet to learn that the state has an enemy; neither is the proof evident, nor the presumption great, in its most malignant form, upon the testimony on the part of the state, exparte as it is in its nature, that the said prisoner has committed the slightest degree of treason, or any other act of transgression against the laws of the state of missouri; and yet said prisoner has been committed to liberty jail, clay county, missouri, for treason. he has continually offered bail to any amount that could be required, notwithstanding your petitioners allege that he ought to have been acquitted. your petitioners also allege, that the commitment was an illegal commitment, for the law requires that a copy of the testimony should be put in the hands of the jailer, which was not done. your petitioners allege, that the prisoner has been denied the privilege of the law in a writ of habeas corpus, by the judge of this county. whether they have prejudged the case of the prisoner, or whether they are not willing to administer law and justice to the prisoner, or that they are intimidated by the high office of judge king, who only acted in the case of the prisoner as a committing magistrate, a conservator of the peace, or by the threats of a lawless mob, your petitioners are not able to say; but it is a fact that they do not come forward boldly and administer the law to the relief of the prisoner. and further, your petitioners allege that immediately after the prisoner was taken, his family were frightened and driven out of their house, and that too, by the witnesses on the part of the state, and plundered of their goods; that the prisoner was robbed of a very fine horse, saddle and bridle, and other property of considerable amount; {280} that they (the witnesses) in connection with the mob, have finally succeeded, by vile threatening and foul abuse, in driving the family of the prisoner out of the state, with little or no means; and without a protector, and their very subsistence depends upon the liberty of the prisoner. and your petitioners allege, that he is not guilty of any crime, whereby he should be restrained of his liberty, from a personal knowledge, having been with him, and being personally acquainted with the whole of the difficulties between the "mormons" and their persecutors; and that he has never acted at any time, only in his own defense, and that too on his own ground, property and possessions. that the prisoner has never commanded any military company, nor held any military authority, neither any other office, real or pretended in the state of missouri, except that of a religious instructor; that he never has borne arms in the military rank; and in all such cases has acted as a private character and as an individual. how, then, your petitioners would ask, can it be possible that the prisoner has committed treason? the prisoner has had nothing to do in daviess county, only on his own business as an individual. the testimony of dr. avard concerning a council held at james sloan's was false. your petitioners do solemnly declare, that there was no such council; that your petitioners were with the prisoner, and there was no such vote or conversation as dr. avard swore to. that dr. avard also swore falsely concerning a constitution, as he said was introduced among the danites; that the prisoner had nothing to do with burning in daviess county; that the prisoner made public proclamation against such things; that the prisoner did oppose dr. avard and george m. hinkle against vile measures with the mob, but was threatened by them if he did not let them alone. that the prisoner did not have anything to do with what is called bogart's battle, for he knew nothing of it until it was over; that he was at home, in the bosom of his own family, during the time of that whole transaction. and, in fine, your petitioners allege, that he is held in confinement without cause, and under an unlawful and tyrannical oppression, and that his health, and constitution, and life depend on being liberated from his confinement. your petitioners aver that they can disprove every item of testimony that has any tendency of criminality against the prisoner; for they know the facts themselves, and can bring many others also to prove the same. therefore your petitioners pray your honor to grant to him the state's writ of habeas corpus, directed to the jailer of clay county, missouri, commanding him forthwith to bring before you the body of the prisoner, so that his case may be heard before your honor, and the situation {281} of the prisoner be considered and adjusted according to law and justice, as it shall be presented before your honor, and, as in duty bound, your petitioners will ever pray. and further, your petitioners testify that the said joseph smith, jun., did make a public proclamation in far west, in favor of the militia of the state of missouri, and of its laws and also of the constitution of the united states; and that he has ever been a warm friend to his country, and did use all his influence for peace; that he is a peaceable and quiet citizen, and is not worthy of death, of stripes, bond, or imprisonment. the above mentioned speech was delivered on the day before the surrender of far west, alanson ripley, heber c. kimball, william huntington, joseph b. noble, joseph smith, jun. state of missouri, ss. county of clay. this day personally appeared before me, abraham shafer, a justice of the peace within and for the aforesaid county, alanson ripley, heber c. kimball, william huntington, joseph b. noble and joseph smith, jun., who being duly sworn, do depose and say that the matters and things set forth in the foregoing petition, upon their own knowledge, are true in substance and in fact; and so far as set forth upon the information of others, they believe to be true. alanson ripley, heber c. kimball, william huntington, joseph b. noble, joseph smith, jun. sworn and subscribed to before me, this 15th day of march, 1839. abrham shafer, j. p. we, the undersigned, being many of us personally acquainted with the said joseph smith, jun., and the circumstances connected with his imprisonment, do concur in the petition and testimony of the above-named individuals, as most of the transactions therein mentioned we know from personal knowledge to be correctly set forth; and from information of others, believe the remainder to be true. amasa lyman, h. g. sherwood, james newberry, cyrus daniels, erastus snow, elias smith. {282} the same day caleb baldwin, lyman wight, alexander mcrae, and hyrum smith, my fellow prisoners, made each a similar petition. {283} chapter xx. sundry movements in the interest of the exiled saints--prophet's letters from liberty prison. _sunday, 17_.--i here give an extract from the minutes of a conference of the church of jesus christ of latter-day saints, held this day in quincy; brigham young by a unanimous vote was called to the chair, and robert b. thompson chosen clerk. _minutes of the conference at quincy, illinois_. elder young arose and gave a statement of the circumstances of the church at far west, and his feelings in regard to the scattering of the brethren, believing it to be wisdom to unite together as much as possible in extending the hand of charity for the relief of the poor, who were suffering for the gospel's sake, under the hand of persecution in missouri, and to pursue that course which would prove for the general good of the whole church. he would advise the saints to settle (if possible) in companies, or in a situation so as to be organized into branches of the church, that they might be nourished and fed by the shepherds; for without, the sheep would be scattered; and he also impressed it upon the minds of the saints to give heed to the revelations of god; the elders especially should be careful to depart from all iniquity, and to remember the counsel given by those whom god hath placed as counselors in his church; that they may become as wise stewards in the vineyard of the lord, that every man may know and act in his own place; for there is order in the kingdom of god, and we must regard that order if we expect to be blessed. elder young also stated that elder jonathan dunham had received previous instructions not to call any conferences in this state, or elsewhere; but to go forth and preach repentance, this was his calling; but contrary to those instructions, he called a conference in springfield, illinois, and presided there, and brought forth the business which he had to transact; and his proceeding in many respects during the conference was contrary to the feelings of elder wilford woodruff and other {284} official members who were present. they considered his proceedings contrary to the will and order of god. the conference then voted that elder dunham be reproved for his improper course, and that he be advised to adhere to the counsel given him. after the conference had transacted various other business, elder george w. harris made some remarks relative to those who had left us in the time of our perils, persecutions and dangers, and were acting against the interests of the church; he said that the church could no longer hold them in fellowship unless they repented of their sins, and turned unto god. after the conference had fully expressed their feelings upon the subject it was unanimously voted that the following persons be excommunicated from the church of jesus christ of latter-day saints, viz.: george m. hinkle, sampson avard, john corrill, reed peck, william w. phelps, frederick g. williams, thomas b. marsh, burr riggs, and several others. after which the conference closed by prayer. brigham young, president. robert b. thompson, clerk. [sidenote: departure of mrs. pratt.] this day, 17th of march, parley p. pratt's wife left the prison house, where she had voluntarily been with her husband most of the winter, and returned to far west, to get passage with some of the brethren for illinois. _action of the committee of removal_. the committee met at the house of daniel shearer, far west, william huntington in the chair. present--brother daniel w. rogers, from quincy, illinois. brother rogers made known the proceedings of the brethren in quincy, in relation to locating in the iowa territory, and read a private letter from dr. isaac galland to him on the same subject, and presented a power of attorney from bishop partridge to dispose of the lands of the church in jackson county, and also some lots in far west. he then presented a copy of the proceedings of a council held in quincy on the 9th instant, which was read; after which brother rogers explained some things relative to said meeting, and the proceedings thereof. a bill of articles wanted by the prisoners in liberty jail, was presented by elder heber c. kimball, and accepted. charles bird was appointed to accompany brother rogers to jackson county to assist him in the sale of the jackson county lands. {285} on motion, resolved: that we will not patronize brother lamb in his market shaving [extortion] shop, or any other of the kind in this place. a petition of alanson ripley and others to the honorable judge thompkins, of the supreme court of the state of missouri, praying for a writ of habeas corpus for joseph, smith, jun., was read by elder ripley. _monday, 18_.--the committee met in the course of the day, and appointed theodore turley to go to jefferson city with elder heber c. kimball to carry the petitions of the prisoners in liberty and richmond jails. _letter of the prophet to mrs. norman bull_. [1] liberty jail, march 15, 1839. _dear sister_: my heart rejoices at the friendship you manifest in requesting to have a conversation with us, but the jailer is a very jealous man, fearing some one will leave tools for us to get out with. he is under the eye of the mob continually, and his life is at stake if he grants us any privileges. he will not let us converse with any one alone. oh, what joy it would be to us to see our friends! it would have gladdened my heart to have had the privilege of conversing with you, but the hand of tyranny in upon us; thanks be to god, it cannot last always; and he that sitteth in the heaven will laugh at their calamity, and mock when their fear cometh. we feel, dear sister, that our bondage is not of long duration. i trust that i shall have the chance to give such instructions as are communicated to us before long. i suppose you want some instruction for yourself, and also to give us some information and administer consolation to us, and to find out what is best for you to do. i think that many of the brethren, if they will be pretty still, can stay in this country until the indignation is over and past; but i think it would be better for brother bull to leave and go with the rest of the brethren, if he keep the faith, and at any rate, thus speaketh the spirit concerning him. i want him and you to know that i am your true friend. i was glad to see you. no tongue can tell what inexpressible {286} joy it gives a man, after having been enclosed in the walls of a prison for five months, to see the face of one who has been a friend. it seems to me that my heart will always be more tender after this than ever it was before. my heart bleeds continually when i contemplate the distress of the church. o, that i could be with them! i would not shrink at toil and hardship to render them comfort and consolation. i want the blessing once more of lifting my voice in the midst of the saints. i would pour out my soul to god for their instruction. it has been the plan of the devil to hamper me and distress me from the beginning, to keep me from explaining myself to them; and i never have had opportunity to give them the plan that god has revealed to me; for many have run without being sent, crying "tidings, my lord," and have done much injury to the church, giving the devil more power over those that walk by sight and not by faith. but trials will only give us the knowledge necessary to understand the minds of the ancients. for my part, i think i never could have felt as i now do if i had not suffered the wrongs that i have suffered. all things shall work together for good to them that love god. beloved sister, we see that perilous times have truly come, and the things which we have so long expected have at last began to usher in; but when you see the fig tree begin to put forth its leaves, you may know that the summer is nigh at hand. there will be a short work on the earth. it has now commenced. i suppose there will soon be perplexity all over the earth. do not let our hearts faint when these things come upon us, for they must come, or the word cannot be fulfilled. i know that something will soon take place to stir up this generation to see what they have been doing, and that their fathers have inherited lies and they have been led captive by the devil, to no profit; but they know not what they do. do not have any feelings of enmity towards any son or daughter of adam. i believe i shall be let out of their hands some way or another, and shall see good days. we cannot do anything only stand still and see the salvation of god. he must do his own work, or it must fall to the ground. we must not take it in our hands to avenge our wrongs. vengeance is mine, saith the lord, and i will repay. i have no fears. i shall stand unto death, god being my helper. i wanted to communicate something, and i wrote this. write to us if you can. (signed) joseph smith, jun. to mrs. norman bull, clay co., mo. while i was in jail, the following statements were made by the witnesses, and sent to colonel price, namely: william e. mclellin is guilty of entering the house of joseph smith, {287} jun., in the city of far west, and plundering it of the following articles, viz.--one roll of linen cloth, a quantity of valuable buttons, one piece of cashmere, a number of very valuable books of great variety, a number of vestings, with various other articles of value. said mclellin was aided and assisted in the above transactions by harvey green, burr riggs and harlow redfield. [2] the above mentioned william e. mclellin also came to and took away from the stable of the said above mentioned joseph smith jun., {288} one gig and harness, with some other articles which cannot now be called to mind, aided and assisted by burr riggs--which can be proven by the following witnesses- caroline clark, james mulholland, mrs. sally hinkle, joanna carter. j. stollins is guilty of entering the house of joseph smith, jun., in the city of far west, in company with sashiel woods and another man not known, and taking from a trunk, the property of james mulholland an inmate of said house, one gold ring, which they carried away; also of breaking open a sealed letter, which was in said trunk inside a pocket book, in which was the ring above mentioned; besides tossing and abusing the rest of the contents of said trunk; which can be proven by the following persons- mrs. emma smith, mrs. sally hinkle, caroline clark, james mulholland. [sidenote: the mission of kimball and turley to governor boggs.] _monday, march 25_.--about this time, elders kimball and turley started on their mission to see the governor. they called on the sheriff of ray county and the jailer for a copy of the mittimus, by which the prisoners were held in custody, but they confessed they had none. they went to judge king, and he made out a kind of mittimus. at this time we had been in prison several months without even a mittimus; and that too for crimes said to have been committed in another county. elders kimball and turley took all the papers by which we were held, or which were then made out for them, with our petition to the supreme judges, and went to jefferson city. the governor was absent. the secretary of state treated them very kindly; and when he saw the papers, could hardly believe those were all the documents by which the prisoners were held in custody, for they were illegal. [sidenote: the faulty mittimus.] lawyer doniphan had also deceived them in his papers and sent them off with such documents, that a change of {289} venue could not be effected in time. the secretary was astonished at judge king acting as he did, but said he could do nothing in the premises, and if the governor were present, he could do nothing. but the secretary wrote a letter to judge king. the brethren then started to find the supreme judges, and get writs of habeas corpus; and after riding hundreds of miles to effect this object, returned to liberty on the 30th of march, having seen matthias mcgirk, george thompkins and john c. edwards, the supreme judges, but did not obtain the writ of habeas corpus in consequence of a lack in the order of commitment, although the judges seemed to be friendly. we were informed that judge king said, that there was nothing against my brother hyrum, only that he was a friend to the prophet. he also said there was nothing against caleb baldwin, and alexander mcrae. brother horace cowan was put into liberty jail today for debt, in consequence of the persecution of the mob. _the prophet's epistle to the church, written in liberty prison_. [3] liberty jail, clay county, missouri, march 25, 1839. _to the church of latter-day saints at quincy, illinois, and scattered abroad, and to bishop partridge in particular_: your humble servant, joseph smith, jun., prisoner for the lord jesus christ's sake, and for the saints, taken and held by the power of mobocracy, under the exterminating reign of his excellency, the governor, lilburn w. boggs, in company with his fellow prisoners and {290} beloved brethren, caleb baldwin, lyman wight, hyrum smith, and alexander mcrae, send unto you all greeting. may the grace of god the father, and of our lord and savior jesus christ, rest upon you all, and abide with you forever. may knowledge be multiplied unto you by the mercy of god. and may faith and virtue, and knowledge and temperance, and patience and godliness, and brotherly kindness and charity be in you and abound, that you may not be barren in anything, nor unfruitful. for inasmuch as we know that the most of you are well acquainted with the wrongs and the high-handed injustice and cruelty that are practiced upon us; whereas we have been taken prisoners charged falsely with every kind of evil, and thrown into prison, enclosed with strong walls, surrounded with a strong guard, who continually watch day and night as indefatigable as the devil does in tempting and laying snares for the people of god: therefore, dearly beloved brethren, we are the more ready and willing to lay claim to your fellowship and love. for our circumstances are calculated to awaken our spirits to a sacred remembrance of everything, and we think that yours are also, and that nothing therefore can separate us from the love of god and fellowship one with another; and that every species of wickedness and cruelty practiced upon us will only tend to bind our hearts together and seal them together in love. we have no need to say to you that we are held in bonds without cause, neither is it needful that you say unto us. we are driven from our homes and smitten without cause. we mutually understand that if the inhabitants of the state of missouri had let the saints alone, and had been as desirable of peace as they were, there would have been nothing but peace and quietude in the state unto this day; we should not have been in this hell, surrounded with demons (if not those who are damned, they are those who shall be damned) and where we are compelled to hear nothing but blasphemous oaths, and witness a scene of blasphemy, and drunkenness and hypocrisy, and debaucheries of every description. and again, the cries of orphans and widows would not have ascended up to god against them. nor would innocent blood have stained the soil of missouri. but oh! the unrelenting hand! the inhumanity and murderous disposition of this people! it shocks all nature; it beggars and defies all description; it is a tale of woe; a lamentable tale; yea a sorrowful tale; too much to tell; too much for contemplation; too much for human beings; it cannot be found among the heathens; it cannot be found among the nations where kings and tyrants are enthroned; it cannot be found among the savages of the wilderness; yea, and i think it cannot be found among the wild and ferocious beasts of the {291} forest--that a man should be mangled for sport! women be robbed of all that they have--their last morsel for subsistence, and then be violated to gratify the hellish desires of the mob, and finally left to perish with their helpless offspring clinging around their necks. but this is not all. after a man is dead, he must be dug up from his grave and mangled to pieces, for no other purpose than to gratify their spleen against the religion of god. they practice these things upon the saints, who have done them no wrong, who are innocent and virtuous; who loved the lord their god, and were willing to forsake all things for christ's sake. these things are awful to relate, but they are verily true. it must needs be that offenses come, but woe unto them by whom they come. [oh god! where art thou? and where is the pavilion that covereth thy hiding place? how long shall thy hand be stayed, and thine eye, yea thy pure eye, behold from the eternal heavens, the wrongs of thy people, and of thy servants, and thy ear be penetrated with their cries? yea, o lord, how long shall they suffer these wrongs and unlawful oppressions, before thine heart shall be softened towards them, and thy bowels be moved with compassion towards them? o lord god almighty, maker of heaven, earth and seas, and of all things that in them are, and who controllest and subjectest the devil, and the dark and benighted dominion of sheol! stretch forth thy hand, let thine eye pierce; let thy pavilion be taken up; let thy hiding place no longer be covered; let thine ear be inclined; let thine heart be softened, and thy bowels moved with compassion towards us, let thine anger be kindled against our enemies; and in the fury of thine heart, with thy sword avenge us of our wrongs; remember thy suffering saints, o our god! and thy servants will rejoice in thy name forever.] dearly and beloved brethren, we see that perilous times have come, as was testified of. we may look, then, with most perfect assurance, for the fulfillment of all those things that have been written, and with more confidence than ever before, lift up our eyes to the luminary of day, and say in our hearts, soon thou wilt veil thy blushing face. he that said "let there be light," and there was light, hath spoken this word. and again, thou moon, thou dimmer light, thou luminary of night, shalt turn to blood. we see that everything is being fulfilled; and that the time shall soon come when the son of man shall descend in the clouds of heaven. our hearts do not shrink, neither are our spirits altogether broken by {292} the grievous yoke which is put upon us. we know that god will have our oppressors in derision; that he will laugh at their calamity, and mock when their fear cometh. o that we could be with you, brethren, and unbosom our feelings to you! we would tell, that we should have been liberated at the time elder rigdon was, on the writ of habeas corpus, had not our own lawyers interpreted the law, contrary to what it reads, against us; which prevented us from introducing our evidence before the mock court. they have done us much harm from the beginning. they have of late acknowledged that the law was misconstrued, and tantalized our feelings with it, and have entirely forsaken us, and have forfeited their oaths and their bonds; and we have a come-back on them, for they are co-workers with the mob. as nigh as we can learn, the public mind has been for a long time turning in our favor, and the majority is now friendly; and the lawyers can no longer browbeat us by saying that this or that is a matter of public opinion, for public opinion is not willing to brook it; for it is beginning to look with feelings of indignation against our oppressors, and to say that the "mormons" were not in the fault in the least. we think that truth, honor, virtue and innocence will eventually come out triumphant. we should have taken a habeas corpus before the high judge and escaped the mob in a summary way; but unfortunately for us, the timber of the wall being very hard, our auger handles gave out, and hindered us longer than we expected; we applied to a friend, and a very slight incautious act gave rise to some suspicions, and before we could fully succeed, our plan was discovered; we had everything in readiness, but the last stone, and we could have made our escape in one minute, and should have succeeded admirably, had it not been for a little imprudence or over-anxiety on the part of our friend. [4] the sheriff and jailer did not blame us for our attempt; it was a fine breach, and cost the county a round sum; but public opinion says that we ought to have been permitted to have made our escape; that then the disgrace would have been on us, but now it must come on the state; that there cannot be any charge sustained against us; and that the conduct of the mob, the murders committed at haun's mills, and the exterminating order of the governor, and the one-sided, rascally proceedings of the legislature, have damned the state of missouri to all eternity. i would just name also that general atchison has proved himself as contemptible as any of them. we have tried for a long time to get our lawyers to draw us some {293} petitions to the supreme judges of this state, but they utterly refused. we have examined the law, and drawn the petitions ourselves, and have obtained abundance of proof to counteract all the testimony that was against us, so that if the supreme judge does not grant us our liberty, he has to act without cause, contrary to honor, evidence, law or justice, sheerly to please the devil, but we hope better things and trust before many days god will so order our case, that we shall be set at liberty and take up our habitation with the saints. we received some letters last evening--one from emma, one from don c. smith, and one from bishop partridge--all breathing a kind and consoling spirit. we were much gratified with their contents. we had been a long time without information; and when we read those letters they were to our souls as the gentle air is refreshing, but our joy was mingled with grief, because of the sufferings of the poor and much injured saints. and we need not say to you that the floodgates of our hearts were lifted and our eyes were a fountain of tears, but those who have not been enclosed in the walls of prison without cause or provocation, can have but little idea how sweet the voice of a friend is; one token of friendship from any source whatever awakens and calls into action every sympathetic feeling; it brings up in an instant everything that is passed; it seizes the present with the avidity of lightning; it grasps after the future with the fierceness of a tiger; it moves the mind backward and forward, from one thing to another, until finally all enmity, malice and hatred, and past differences, misunderstandings and mismanagements are slain victorious at the feet of hope; and when the heart is sufficiently contrite, then the voice of inspiration steals along and whispers, [my son, peace be unto thy soul; thine adversity and thine afflictions shall be but a small moment; and then if thou endure it well, god shall exalt thee on high; thou shalt triumph over all thy foes; thy friends do stand by thee, and they shall hail thee again, with warm hearts and friendly hands; thou art not yet as job; thy friends do not contend against thee, neither charge thee with transgression, as they did job; and they who do charge thee with transgression, their hope shall be blasted and their prospects shall melt away as the hoar frost melteth before the burning rays of the rising sun; and also that god hath set his hand and seal to change the times and seasons, and to blind their minds, that they may not understand his marvelous workings, that he may prove them also and take them in their own craftiness; also because their hearts are corrupted, and the things which they are willing to bring upon others, and love to have others suffer, may come upon {294} themselves to the very uttermost; that they may be disappointed also, and their hopes may be cut off; and not many years hence, that they and their posterity shall be swept from under heaven, saith god, that not one of them is left to stand by the wall. cursed are all those that shall lift up the heel against mine anointed, saith the lord, and cry they have sinned when they have not sinned before me, saith the lord, but have done that which was meet in mine eyes, and which i commanded them; but those who cry transgression do it because they are the servants of sin and are the children of disobedience themselves; and those who swear falsely against my servants, that they might bring them into bondage and death; wo unto them; because they have offended my little ones; they shall be severed from the ordinances of mine house; their basket shall not be full, and their houses and their barns shall perish, and they themselves shall be despised by those that flattered them; they shall not have right to the priesthood, nor their posterity after them, from generation to generation; it had been better for them that a millstone had been hanged about their necks, and they drowned in the depth of the sea. wo unto all those that discomfort my people, and drive and murder, and testify against them, saith the lord of hosts; a generation of vipers shall not escape the damnation of hell. behold mine eyes see and know all their works, and i have in reserve a swift judgment in the season thereof, for them all; for there is a time appointed for every man according as his work shall be.] and now, beloved brethren, we say unto you, that inasmuch as god hath said that he would have a tried people, that he would purge them as gold, now we think that this time he has chosen his own crucible, wherein we have been tried; and we think if we get through with any degree of safety, and shall have kept the faith, that it will be a sign to this generation, altogether sufficient to leave them without excuse; and we think also, it will be a trial of our faith equal to that of abraham, and that the ancients will not have whereof to boast over us in the day of judgment, as being called to pass through heavier afflictions; that we may hold an even weight in the balance with them; but now, after having suffered so great sacrifice and having passed through so great a season of sorrow, we trust that a ram may be caught in the thicket speedily, to relieve the sons and daughters of abraham from their great anxiety, and to light up the lamp of salvation upon their {295} countenances, that they may hold on now, after having gone so far unto everlasting life. now, brethren, concerning the places for the location of the saints, we cannot counsel you as we could if we were present with you; and as to the things that were written heretofore, we did not consider them anything very binding, therefore we now say once for all, that we think it most proper that the general affairs of the church, which are necessary to be considered, while your humble servant remains in bondage, should be transacted by a general conference of the most faithful and the most respectable of the authorities of the church, and a minute of those transactions may be kept, and forwarded from time to time, to your humble servant; and if there should be any corrections by the word of the lord, they shall be freely transmitted, and your humble servant will approve all things whatsoever is acceptable unto god. if anything should have been suggested by us, or any names mentioned, except by commandment, or thus saith the lord, we do not consider it binding; therefore our hearts shall not be grieved if different arrangements should be entered into. nevertheless we would suggest the propriety of being aware of an aspiring spirit, which spirit has often times urged men forward to make foul speeches, and influence the church to reject milder counsels, and has eventually been the means of bringing much death and sorrow upon the church. we would say, beware of pride also; for well and truly hath the wise man said, that pride goeth before destruction, and a haughty spirit before a fall. and again, outward appearance is not always a criterion by which to judge our fellow man; but the lips betray the haughty and overbearing imaginations of the heart; by his words and his deeds let him be judged. flattery also is a deadly poison. a frank and open rebuke provoketh a good man to emulation; and in the hour of trouble he will be your best friend; but on the other hand, it will draw out all the corruptions of corrupt hearts, and lying and the poison of asps is under their tongues; and they do cause the pure in heart to be cast into prison, because they want them out of their way. a fanciful and flowery and heated imagination beware of; because the things of god are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out. thy mind, o man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity--thou must commune with god. how much more dignified and noble are the thoughts of god, than the vain imaginations of the human heart! none but fools will trifle with the souls of men. how vain and trifling have been our spirits, our conferences, our {296} councils, our meetings, our private as well as public conversations--too low, too mean, too vulgar, too condescending for the dignified characters of the called and chosen of god, according to the purposes of his will, from before the foundation of the world! we are called to hold the keys of the mysteries of those things that have been kept hid from the foundation of the world until now. some have tasted a little of these things, many of which are to be poured down from heaven upon the heads of babes; yea, upon the weak, obscure and despised ones of the earth. therefore we beseech of you, brethren, that you bear with those who do not feel themselves more worthy than yourselves, while we exhort one another to a reformation with one and all, both old and young, teachers and taught, both high and low, rich and poor, bond and free, male and female; let honesty, and sobriety, and candor, and solemnity, and virtue, and pureness, and meekness, and simplicity crown our heads in every place; and in fine, become as little children, without malice, guile or hypocrisy. and now, brethren, after your tribulations, if you do these things, and exercise fervent prayer and faith in the sight of god always, [he shall give unto you knowledge by his holy spirit, yea by the unspeakable gift of the holy ghost, that has not been revealed since the world was until now; which our forefathers have waited with anxious expectation to be revealed in the last times, which their minds were pointed to by the angels, as held in reserve for the fullness of their glory; a time to come in the which nothing shall be withheld, whether there be one god or many gods, they shall be manifest; all thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the gospel of jesus christ; and also if there be bounds set to the heavens, or to the seas; or to the dry land, or to the sun, moon or stars; all the times of their revolutions; all the appointed days, months and years, and all the days of their days, months and years, and all their glories, laws, and set times, shall be revealed, in the days of the dispensation of the fullness of times, according to that which was ordained in the midst of the council of the eternal god of all other gods, before this world was, that should be reserved unto the finishing and the end thereof, when every man shall enter into his eternal presence, and into his immortal rest]. but i beg leave to say unto you, brethren, that ignorance, superstition and bigotry placing itself where it ought not, is oftentimes in the way of the prosperity of this church; like the torrent of rain from the mountains, that floods the most pure and crystal stream with mire, and {297} dirt, and filthiness, and obscures everything that was clear before, and all rushes along in one general deluge; but time weathers tide; and notwithstanding we are rolled in the mire of the flood for the time being, the next surge peradventure, as time rolls on, may bring to us the fountain as clear as crystal, and as pure as snow; while the filthiness, floodwood and rubbish is left and purged out by the way. [how long can rolling water remain impure? what power shall stay the heavens? as well might man stretch forth his puny arm to stop the missouri river in its decreed course, or to turn it up stream, as to hinder the almighty from pouring down knowledge from heaven, upon the heads of the latter-day saints]. what is boggs or his murderous party, but wimbling willows upon the shore to catch the flood-wood? as well might we argue that water is not water, because the mountain torrents send down mire and roil the crystal stream, although afterwards render it more pure than before; or that fire is not fire, because it is of a quenchable nature, by pouring on the flood; as to say that our cause is down because renegades, liars, priests, thieves and murderers, who are all alike tenacious of their crafts and creeds, have poured down, from their spiritual wickedness in high places, and from their strongholds of the devil, a flood of dirt and mire and filthiness and vomit upon our heads. no! god forbid. hell may pour forth its rage like the burning lava of mount vesuvius, or of etna, or of the most terrible of the burning mountains; and yet shall "mormonism" stand. water, fire, truth and god are all realities. truth is "mormonism." god is the author of it. he is our shield. it is by him we received our birth. it was by his voice that we were called to a dispensation of his gospel in the beginning of the fullness of times. it was by him we received the book of mormon; and it is by him that we remain unto this day; and by him we shall remain, if it shall be for our glory; and in his almighty name we are determined to endure tribulation as good soldiers unto the end. but, brethren, we shall continue to offer further reflections in our next epistle. you will learn by the time you have read this, and if you do not learn it, you may learn it, that walls and irons, doors and creaking hinges, and half-scared-to-death guards and jailers, grinning like some damned spirits, lest an innocent man should make his escape to bring to light the damnable deeds of a murderous mob, are calculated in their very nature to make the soul of an honest man feel stronger than the powers of hell. but we must bring our epistle to a close. we send our respects to {298} fathers, mothers, wives and children, brothers and sisters; we hold them in the most sacred remembrance. we feel to inquire after elder rigdon; if he has not forgotten us, it has not been signified to us by his writing. brother george w. robinson also; and elder cahoon, we remember him, but would like to jog his memory a little on the fable of the bear and the two friends who mutually agreed to stand by each other. and perhaps it would not be amiss to mention uncle john [smith], and various others. a word of consolation and a blessing would not come amiss from anybody, while we are being so closely whispered by the bear. but we feel to excuse everybody and everything, yea the more readily when we contemplate that we are in the hands of persons worse that a bear, for the bear would not prey upon a dead carcass. our respects and love and fellowship to all the virtuous saints. we are your brethren and fellow-sufferers, and prisoners of jesus christ for the gospel's sake, and for the hope of glory which is in us. amen. we continue to offer further reflections to bishop partridge, and to the church of jesus christ of latter-day saints, whom we love with a fervent love, and do always bear them in mind in all our prayers to the throne of god. it still seems to bear heavily on our minds that the church would do well to secure to themselves the contract of the land which is proposed to them by mr. isaac galland, and to cultivate the friendly feelings of that gentleman, inasmuch as he shall prove himself to be a man of honor and a friend to humanity; also isaac van allen, esq., the attorney-general of iowa territory, and governor lucas, that peradventure such men may be wrought upon by the providence of god, to do good unto his people. we really think that mr. galland's letter breathes that kind of a spirit, if we may judge correctly. governor lucas also. we suggest the idea of praying fervently for all men who manifest any degree of sympathy for the suffering children of god. we think that the united states surveyor of the iowa territory may be of great benefit to the church, if it be the will of god to this end; and righteousness should be manifested as the girdle of our loins. it seems to be deeply impressed upon our minds that the saints ought to lay hold of every door that shall seem to be opened unto them, to obtain foothold on the earth, and be making all the preparation that is within their power for the terrible storms that are now gathering in the heavens, "a day of clouds, with darkness and gloominess, and of thick darkness," as spoken of by the prophets, which cannot be now of a long time lingering, for there seems to be a whispering that the angels of heaven who have been entrusted with the counsel of these {299} matters for the last days, have taken counsel together; and among the rest of the general affairs that have to be transacted in their honorable council, they have taken cognizance of the testimony of those who were murdered at haun's mills, and also those who were martyred with david w. patten, and elsewhere, and have passed some decisions peradventure in favor of the saints, and those who were called to suffer without cause. these decisions will be made known in their time; and the council will take into consideration all those things that offend. we have a fervent desire that in your general conferences everything should be discussed with a great deal of care and propriety, lest you grieve the holy spirit, which shall be poured out at all times upon your heads, when you are exercised with those principles of righteousness that are agreeable to the mind of god, and are properly affected one toward another, and are careful by all means to remember, those who are in bondage, and in heaviness, and in deep affliction far your sakes. and if there are any among you who aspire after their own aggrandizement, and seek their own opulence, while their brethren are groaning in poverty, and are under sore trials and temptations, they cannot be benefited by the intercession of the holy spirit, which maketh intercession for us day and night with groanings that cannot be uttered. we ought at all times to be very careful that such high-mindedness shall never have place in our hearts; but condescend to men of low estate, and with all long-suffering bear the infirmities of the weak. [behold, there are many called, but few are chosen. and why are they not chosen? because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson--that the rights of the priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handed only upon the principles of righteousness. that they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control, or dominion, or compulsion, upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the spirit of the lord is grieved; and when it is withdrawn, _amen to the priesthood_, or the authority of that man. behold! ere he is aware, he is left unto himself, to kick against the pricks; to persecute the saints, and to fight against god. we have learned by sad experience that it is the nature and {300} disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. hence many are called, but few are chosen. no power or influence can or ought to be maintained by virtue of the priesthood, only by persuasion, by long-suffering, by gentleness, and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile, reproving betimes with sharpness, when moved upon by the holy ghost, and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy; that he may know that thy faithfulness is stronger than the cords of death; let thy bowels also be full of charity towards all men, and to the household of faith, and virtue garnish thy thoughts unceasingly, then shall thy confidence wax strong in the presence of god, and the doctrine of the priesthood shall distill upon thy soul as the dews from heaven. the holy ghost shall be thy constant companion, and thy sceptre an unchanging sceptre of righteousness and truth, and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever]. [the ends of the earth shall inquire after thy name, and fools shall have thee in derision, and hell shall rage against thee, while the pure in heart, and the wise, and the noble, and the virtuous, shall seek counsel, and authority and blessings constantly from under thy hand, and thy people shall never be turned against thee by the testimony of traitors; and although their influence shall cast thee into trouble, and into bars and walls, thou shalt be had in honor, and but for a small moment and thy voice shall be more terrible in the midst of thine enemies, than the fierce lion, because of thy righteousness; and thy god shall stand by thee forever and ever. if thou art called to pass through tribulations; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea; if thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters, and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garment, and shall say, my father, {301} my father, why can't you stay with us? o, my father, what are the men going to do with you? and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb; and if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. the son of man hath descended below them all; art thou greater than he? therefore, hold on thy way, and the priesthood shall remain with thee, for their bounds are set, they cannot pass. thy days are known, and thy years shall not be numbered less; therefore, fear not what man can do, for god shall be with you forever and ever]. now, brethren, i would suggest for the consideration of the conference, its being carefully and wisely understood by the council or conferences that our brethren scattered abroad, who understand the spirit of the gathering, that they fall into the places and refuge of safety that god shall open unto them, between kirtland and far west. those from the east and from the west, and from far countries, let them fall in somewhere between those two boundaries, in the most safe and quiet places they can find; and let this be the present understanding, until god shall open a more effectual door for us for further considerations. and again, we further suggest for the considerations of the council, that there be no organization of large bodies upon common stock principles, in property, or of large companies of firms, until the lord shall signify it in a proper manner, as it opens such a dreadful field for the avaricious, the indolent, and the corrupt hearted to prey upon the innocent and virtuous, and honest. we have reason to believe that many things were introduced among the saints before god had signified the times; and notwithstanding the principles and plans may have been good, yet aspiring men, or in other words, men who had not the substance of godliness about them, perhaps undertook to handle edged tools. children, you know, are fond of tools, while they are not yet able to use them. time and experience, however, are the only safe remedies against such evils. there are many teachers, but, perhaps, not many fathers. there are times coming when god will signify many things which are {302} expedient for the well-being of the saints; but the times have not yet come, but will come, as fast as there can be found place and reception for them. [and again, we would suggest for your consideration the propriety of all the saints gathering up a knowledge of all the facts and sufferings and abuses put upon them by the people of this state; and also of all the property and amount of damages which they have sustained, both of character and personal injuries, as well as real property; and also the names of all persons that have had a hand in their oppressions, as far as they can get hold of them and find them out; and perhaps a committee can be appointed to find out these things, and to take statements, and affidavits, and also to gather up the libelous publications that are afloat, and all that are in the magazines, and in the encyclopaedias, and all the libelous histories that are published, and are writing, and by whom, and present the whole concatenation of diabolical rascality, and nefarious and murderous impositions that have been practiced upon this people, that we may not only publish to all the world, but present them to the heads of government in all their dark and hellish hue, as the last effort which is enjoined on us by our heavenly father, before we can fully and completely claim that promise which shall call him forth from his hiding place, and also that the whole nation may be left without excuse before he can send forth the power of his mighty arm. it is an imperative duty that we owe to god, to angels, with whom we shall be brought to stand, and also to ourselves, to our wives and children, who have been made to bow down with grief, sorrow, and care, under the most damning hand of murder, tyranny, and oppression, supported and urged on and upheld by the influence of that spirit which hath so strongly riveted the creeds of the fathers, who have inherited lies, upon the hearts of the children, and filled the world with confusion, and has been growing stronger and stronger, and is now the very main-spring of all corruption, and the whole earth groans under the weight of its iniquity. it is an iron yoke, it is a strong band; they are the very hand-cuffs, and chains, and shackles, and fetters of hell. therefore it is an imperative duty that we owe, not only to our own wives and children, but to the widows and fatherless, whose husbands {303} and fathers have been murdered under its iron hand; which dark and blackening deeds are enough to make hell itself shudder, and to stand aghast and pale, and the hands of the very devil to tremble and palsy. and also it is an imperative duty that we owe to all the rising generation, and to all the pure in heart, (for there are many yet on the earth among all sects, parties, denominations, who are blinded by the subtle craftiness of men, whereby they lie in wait to deceive, and who are only kept from the truth because they know not where to find it); therefore, that we should waste and wear out our lives in bringing to light all the hidden things of darkness, wherein we know them; and they are truly manifest from heaven. these should then be attended to with great earnestness. let no man count them as small things; for there is much which lieth in futurity, pertaining to the saints, which depends upon these things. you know, brethren, that a very large ship is benefited very much by a very small helm in the time of a storm, by being kept workways with the wind and the waves. therefore, dearly beloved brethren, let us cheerfully do all things that lie in our power, and then may we stand still with the utmost assurance, to see the salvation of god, and for his arm to be revealed]. and again, i would further suggest the impropriety of the organization of bands or companies, by covenant or oaths, by penalties or secrecies; but let the time past of our experience and sufferings by the wickedness of doctor avard suffice and let our covenant be that of the everlasting covenant, as is contained in the holy writ and the things that god hath revealed unto us. pure friendship always becomes weakened the very moment you undertake to make it stronger by penal oaths and secrecy. your humble servant or servants, intend from henceforth to disapprobate everything that is not in accordance with the fullness of the gospel of jesus christ, and is not of a bold, and frank, and upright nature. they will not hold their peace--as in times past when they see iniquity beginning to rear its head--for fear of traitors, or the consequences that shall follow by reproving those who creep in unawares, that they may get something with which to destroy the flock. we believe that the experience of the saints in times past has been sufficient, that they will from henceforth be always ready to obey the truth without having men's persons in admiration because of advantage. it is expedient that we should be aware of such things; and we ought {304} always to be aware of those prejudices which sometimes so strangely present themselves, and are so congenial to human nature, against our friends, neighbors, and brethren of the world, who choose to differ from us in opinion and in matters of faith. our religion is between us and our god. their religion is between them and their god. there is a love from god that should be exercised toward those of our faith, who walk uprightly, which is peculiar to itself, but it is without prejudice; it also gives scope to the mind, which enables us to conduct ourselves with greater liberality towards all that are not of our faith, than what they exercise towards one another. these principles approximate nearer to the mind of god, because it is like god, or godlike. here is a principle also, which we are bound to be exercised with, that is, in common with all men, such as governments, and laws, and regulations in the civil concerns of life. this principle guarantees to all parties, sects, and denominations, and classes of religion, equal, coherent, and indefeasible rights; they are things that pertain to this life; therefore all are alike interested; they make our responsibilities one towards another in matters of corruptible things, while the former principles do not destroy the latter, but bind us stronger, and make our responsibilities not only one to another, but unto god also. hence we say, that the constitution of the united states is a glorious standard; it is founded in the wisdom of god. it is a heavenly banner; it is to all those who are privileged with the sweets of its liberty, like the cooling shades and refreshing waters of a great rock in a thirsty and weary land. it is like a great tree under whose branches men from every clime can be shielded from the burning rays of the sun. we, brethren, are deprived of the protection of its glorious principles, by the cruelty of the cruel, by those who only look for the time being, for pasturage like the beasts of the field, only to fill themselves; and forget that the "mormons," as well as the presbyterians, and those of every other class and description, have equal rights to partake of the fruits of the great tree of our national liberty. but notwithstanding we see what we see, and feel what we feel, and know what we know, yet that fruit is no less precious and delicious to our taste; we cannot be weaned from the milk, neither can we be driven from the breast; neither will we deny our religion because of the hand of oppression; but we will hold on until death. we say that god is true; that the constitution of the united states is true; that the bible is true; that the book of mormon is true; that the book of covenants is true; that christ is true; that the ministering angels sent forth from god are true, and that we know that we have an house not made with hands eternal in the heavens, whose builder and maker is god; a consolation which our oppressors cannot {305} feel, when fortune, or fate, shall lay its iron hand on them as it has on us. now, we ask, what is man? remember, brethren, that time and chance happen to all men. we shall continue our reflections in our next. we subscribe ourselves, your sincere friends and brethren in the bonds of the everlasting gospel, prisoners of jesus christ, for the sake of the gospel and the saints. we pronounce the blessings of heaven upon the heads of the saints who seek to serve god with undivided hearts, in the name of jesus christ. amen. joseph smith, jun., hyrum smith, lyman wight, caleb baldwin, alexander mcrae. footnotes: 1. among others who called to see the prophet in prison about this time was mrs. norman bull; but apparently she was not allowed to have the coveted interview, and hence the prophet wrote to her. the letter here inserted appears in the manuscript history of the church, but not until now has it been published. it is important as showing the frame of mind the prophet was in, and his anxiety to administer comfort, and give helpful counsel to the saints. 2. when the history of joseph smith was being published in the _deseret news_, and the above part of the history was reached, harlow redfield sent the following communications to the editors vindicating himself from the charge of aiding mclellin in his robberies. it appears in the _news_ of march 16, 1854. _to the editor of the deseret news_: sir--in the history of joseph smith, published february 2, _news_ no. 5, i find my name associated with others, as aiding mclellin and others in plundering the house of joseph smith while in prison. this is incorrect. the excitement of those times was sufficient reason for the rumor going abroad incorrectly: i was at hyrum smith's house, rather by accident than design, in company with mclellin and burr riggs, at time when they took some books, etc., but was not with them when they went to joseph's. soon after the rumor got afloat; i explained the matter before the council in missouri satisfactorily, as i supposed, but some time after, an enemy, in my absence, again agitated the subject before the conference in nauvoo, which led to an inquiry before the high council in presence of joseph and hyrum, and the subject appearing in its true light, joseph instructed the council to give me a certificate of acquittal, that would close every man's mouth. the following is the certificate, viz:-"the high council of the church of jesus christ of latter-day saints met at nauvoo, 20th october, 1840, to consider the case of harlow redfield, against whom certain accusations were brought at our last conference, in consequence of which, he was suspended, and his case referred to the high council for decision. we being organized to investigate his case, when no charge was brought against him, nor did an implication appear, nor do we believe that a charge could be sustained against elder redfield. he volunteered confessions of certain inadvertent, imprudent, [but] no evil meaning acts, that he greatly sorrowed for, and asked forgiveness for his folly in such acts. this council voted that elder redfield be forgiven, and restored to his former official state and standing, and to be in full fellowship, the same as if no evil insinuation had ever been brought against him; and that he take a transcript of these proceedings, to be signed by the clerk of this meeting. "i hereby certify that the above is a true transcript of the proceedings and decision of the aforesaid case. "h. g. sherwood." i will only add that i had before heard how that "poor tray" got whipped for being in bad company, and it ought to have been a sufficient warning for me, and i trust it will be for the future. i remain your humble servant, harlow redfield. provo, feb. 7, 1854. 3. the following important communication of the prophet and his fellow prisoners to the church at large, and to bishop edward partridge in particular, was written between the 20th and 25th of march. in the prophet's history as published many years ago in current issues of the _deseret news_ and _millennial star_ the communication is divided near the middle of it by reciting the few incidents happening between the 20th and 25th of march--the former being the date on which the letter was begun, the latter the date on which it was completed; but in this publication it is thought desirable that the letter be given without this division, and hence it appears under the date on which it was completed, _viz_, the 25th of march, 1839. the parts of the communication enclosed in brackets and double leaded were regarded of such special value that they were taken from this communication and placed in the doctrine and covenants and comprise sections cxxi, cxxi, cxxiii of that work. 4. this alludes to another effort to escape from prison besides the one related by alexander mcrae at pp. 257-8. {306} chapter xxi. stirring scenes about far west--the escape of the prophet and his fellow prisoners. [sidenote: judge king's anger.] _thursday, april 4_.--brothers kimball and turley called on judge king, who was angry at their having reported the case to the governor, and, said he, "i could have done all the business for you properly, if you had come to me; and i would have signed the petition for all except joe, and he is not fit to live." i bid brothers kimball and turley to be of good cheer, "for we shall be delivered; but no arm but god's can deliver us now. tell the brethren to be of good cheer and get the saints away as fast as possible." brothers kimball and turley were not permitted to enter the prison, and all the communication we had with them was through the grate of the dungeon. the brethren left liberty on their return to far west. _friday, april 5_.--brothers kimball and turley arrived at far west. [sidenote: plot against the prophet's life.] this day a company of about fifty men in daviess county swore that they would never eat or drink, until they had murdered "joe smith." their captain, william bowman, swore, in the presence of theodore turley, that he would "never eat or drink, after he had seen joe smith, until he had murdered him." [sidenote: the truth of a revelation questioned.] also eight men--captain bogart, who was the county judge, dr. laffity, john whitmer, and five others--came into the committee's room [i. e. the room or office of the committee on removal] and presented to theodore turley the paper containing the revelation of july 8, 1838, [1] to joseph smith, directing the twelve to take their leave of the saints in {307} far west on the building site of the lords house on the 26th of april, to go to the isles of the sea, and then asked him to read it. turley said, "gentlemen, i am well acquainted with it." they said, "then you, as a rational man, will give up joseph smith's being a prophet and an inspired man? he and the twelve are now scattered all over creation; let them come here if they dare; if they do, they will be murdered. as that revelation cannot be fulfilled, you will now give up your faith." [sidenote: turley's defense of the prophet.] turley jumped up and said, "in the name of god that revelation will be fulfilled." they laughed him to scorn. john whitmer hung down his head. they said, "if they (the twelve) come, they will get murdered; they dare not come to take their leave here; that is like all the rest of joe smith's d----n prophecies." they commenced on turley and said, he had better do as john corrill had done; "he is going to publish a book called 'mormonism fairly delineated;' he is a sensible man, and you had better assist him." [sidenote: colloquy between turley and john whitmer.] turley said, "gentlemen, i presume there are men here who have heard corrill say, that 'mormonism' was true, that joseph smith was a prophet, and inspired of god. i now call upon you, john whitmer: you say corrill is a moral and a good man; do you believe him when he says the book of mormon is true, or when he says it is not true? there are many things published that they say are true, and again turn around and say they are false?" whitmer asked, "do you hint at me?" turley replied, "if the cap fits you, wear it; all i know is that you have published to the world that an angel did present those plates to joseph smith." whitmer replied: "i now say, i handled those plates; there were fine engravings on both sides. i handled them;" and he described how they were hung, and "they were shown to me by a supernatural power;" he acknowledged all. turley asked him, "why is not the translation now {308} true?" he said, "i could not read it [in the original] and i do not know whether it [i. e., the translation] is true or not." whitmer testified all this in the presence of eight men. the committee [on removal of the saints from missouri] met, and brother william huntington made report of his journey to liberty on business of the committee. [sidenote: land sales and the clothing of prisoners.] the subject of providing some clothing for the prisoners at richmond was discussed, and the propriety of sending two brethren to liberty, to make sales of some lands, was taken up, and elders h. g. sherwood and theodore turley were appointed. a bill of clothing for the richmond prisoners having been made up, was presented and given to those appointed to go to liberty, that they might procure the goods on the sales of land. [sidenote: the prisoners hurried into daviess county.] _saturday, april 6_.--judge king evidently fearing a change of venue, or some movement on our part to escape his unhallowed persecution (and most probably expecting that we would be murdered on the way) hurried myself and fellow prisoners off to daviess county, under a guard of about ten men, commanded by samuel tillery, deputy jailer of clay county. we were promised that we should go through far west, which was directly on our route, which our friends at that place knew, and expected us; but instead of fulfilling their promise, they took us around the city, and out of the direct course some eighteen miles; far from habitations, where every opportunity presented for a general massacre. [sidenote: peremptory orders considered.] this evening the committee (i. e. on removal) met in council. prayer by elder kimball. the business of the council was the consideration of the order of the leaders of the daviess mob, delivered this day to the saints in caldwell county, to leave before friday next. {309} resolved: to hire all teams that can be hired, to move the families of the saints out of the county, to tenny's grove. resolved: to send henry g. sherwood immediately to illinois for assistance, in teams from the saints there. the mission of elders sherwood and turley to liberty was deferred for the present. [sidenote: actions of the committee.] _sunday, april 7_.--the committee met in council at brother turley's. brother erastus snow made a report of his visit to the judges at jefferson city. a letter from the prisoners at liberty was read and daniel shearer and heber c. kimball were appointed to see mr. hughes and get him to go to daviess county and attend the sitting of the court there. we continued our travels across the prairie, while the brethren at far west, anxious for our welfare, gave a man thirty dollars to convey a letter to us in daviess county, and return an answer. [sidenote: arrival of the prisoners in daviess county.] _monday, april 8_.--after a tedious journey--for our long confinement had enfeebled our bodily powers--we arrived in daviess county, about a mile from gallatin, where we were delivered into the hands of william morgan, sheriff of daviess county, with his guard, william bowman, john brassfield and john pogue. the liberty guard returned immediately, but became divided, or got lost on their way; a part of them arrived in far west after dark, and got caught in the fence; and calling for help, elder markham went to their assistance and took them to the tavern. from them he got a letter i had written to the committee, informing them of our arrival in daviess county. [sidenote: arrival of stephen markham in gallatin.] _tuesday, april 9_.--our trial commenced before a drunken grand jury, austin a. king, presiding judge, as drunk as the jury; for they were all drunk together. elder stephen markham had been dispatched by the committee to visit us, and bring a hundred dollars that was sent by elder kimball, as we were destitute of means at that time. he left far {310} west this morning, and swimming several streams he arrived among us in the afternoon, and spent the evening in our company. brother markham brought us a written copy of a statute which had passed the legislature, giving us the privilege of a change of venue on our own affidavit. [sidenote: judge morin favors the prophet's escape.] judge morin arrived from mill port, and was favorable to our escape from the persecution we were enduring, and spent the evening with us in prison, and we had as pleasant a time as such circumstances would permit, for we were as happy as the happiest; the spirit buoyed us above our trials, and we rejoiced in each other's society. [sidenote: the examination of witnesses.] _wednesday, april 10_.--the day was spent in the examination of witnesses before the grand jury. dr. sampson avard was one of the witnesses. brother markham was not permitted to give his testimony. our guard went home, and colonel william p. peniston, blakely, and others took their place. _letter of sidney rigdon to the prophet. rigdon's plans for the impeachment of missouri_. quincy, illinois, april 10, 1839. _to the saints in prison, greeting_: in the midst of a crowd of business, i haste to send a few lines by the hand of brother mace, our messenger. we wish you to know that our friendship is unabating, and our exertions for your delivery, and that of the church unceasing. for this purpose we have labored to secure the friendship of the governor of this state, with all the principal men in this place. in this we have succeeded beyond our highest anticipations. governor carlin assured us last evening, that he would lay our case before the legislature of this state, and have the action of that body upon it; and he would use all his influence to have an action which should be favorable to our people. he is also getting papers prepared signed by all the noted men in this part of the country, to give us a favorable reception at washington, whither we shall repair forthwith, after having visited the governor of iowa, of whose friendship we have the strongest testimonies. we leave quincy this day to visit him. our plan of operation is to impeach the state of missouri on an item of {311} the constitution of the united states; that the general government shall give to each state a republican form of government. such a form of government does not exist in missouri, and we can prove it. governor carlin and his lady enter with all the enthusiasm of their natures into this work, having no doubt but that we can accomplish this object. our plan of operation in this work is, to get all the governors, in their next messages, to have the subject brought before the legislatures; and we will have a man at the capital of each state to furnish them with the testimony on the subject; and we design to be at washington to wait upon congress, and have the action of that body on it also; all this going on at the same time, and have the action of the whole during one session. brother george w. robinson will be engaged all the time between this and the next sitting of the legislatures, in taking affidavits, and preparing for the tug of war; while we will be going from state to state, visiting the respective governors, to get the case mentioned in their respective messages to legislatures, so as to have the whole going on at once. you will see by this that our time is engrossed to overflowing. the bishops of the church are required to ride and visit all scattered abroad, and to collect money to carry on this great work. be assured, brethren, that operations of an all-important character are under motion, and will come to an issue as soon as possible. be assured that our friendship is unabated for you, and our desires for your deliverance intense. may god hasten it speedily, is our prayer day and night. yours in the bonds of affliction, sidney rigdon. to joseph smith, jun., hyrum smith, caleb baldwin, lyman wight, alexander mcrae _letter of alanson ripley to the prophet_. [2] quincy, illinois, april 10, 1839. _dear brethren in christ jesus_: it is with feelings of no small moment that i take pen in hand to address you, the prisoners of jesus christ, and in the same faith of the {312} gospel with myself--who are holden by the cords of malice and of hellish plottings against the just, and through the lifting up the heel against the lord's anointed; but they shall soon fall and not rise again, for their destruction is sure; and no power beneath the heavens can save them. president rigdon is wielding a mighty shaft against the whole host of foul calumniators and mobocrats of missouri. yesterday he spent part of the day with governor carlin of this state. president rigdon told him that he was informed that governor boggs was calculating to take out a bench warrant for himself and others, and then make a demand of his excellency for them to be given up, to be taken back to missouri for trial; and he was assured by that noble-minded hero, that if mr. boggs undertook the thing, he would get himself insulted. he also assured him that the people called "mormons" should find a permanent protection in this state. he also solicited our people, one and all, to settle in this state, and if there could be a tract of country that would suit our convenience, he would use his influence for congress to make a grant of it to us, to redress our wrongs, and make up our losses. we met last night in council of the whole, and passed some resolutions with respect to sending to the city of washington. we are making every exertion possible that lies in our power, to accomplish that grand object upon which hangs our temporal salvation; and interwoven with this, our eternal salvation; and so closely allied to each other are they, that i want to see the head connected with the body again; and while we are enjoying one, let us be ripening for the other. but my heart says, where is he whose lips used to whisper the words of life to us? alas! he is in the hands of zion's enemies. o lord! crieth my heart, will not heaven hear our prayers, and witness our tears! yes, saith the spirit, thy tears are all remembered, and shall speedily be rewarded with the deliverance of thy dearly beloved brethren. but when i see the fearful apprehensions of some of our brethren, it causes me to mourn. one instance i will mention. when i arrived at far west i made my mind known to some of the community, and told them that i wanted they should send a messenger to the jail to communicate with you; but my request was denied. they said that the presidency was so anxious to be free once more, that they would not consider the danger the church was in. they met in council and passed resolutions that myself, amasa lyman, and watson barlow, should leave far west for quincy forthwith. my spirit has been grieved ever since, so that i can hardly hold my peace; but there is a god in israel that can blast the hellish desires and designs of that infernal banditti, whose hands have been imbrued in the blood of the martyrs and saints. they wish to destroy the church of {313} god; but their chain is short; there is just enough left to bind their own hands with. dear brethren, i am at your service, and i await your counsel at quincy, and shall be happy to grant you the desire of your hearts. i am ready to act. please to give me all the intelligence that is in your power. if you take a change of venue, let me know what county you will come to, and when, as near as possible, and what road you will come; for i shall be an adder in the path. yes, my dear brethren, god almighty will deliver you. fear not, for your redemption draweth near; the day of pour deliverance is at hand. dear brethren, i have it in my heart to lay my body in the sand, or deliver you from your bonds; and my mind is intensely fixed on the latter. dear brethren, you will be able to judge of the spirit that actuates my breast; for when i realize your sufferings, my heart is like wax before the fire; but when i reflect upon the cause of your afflictions, it is like fire in my bones, and burns against your enemies, and i never can be satisfied, while there is one of them to stand against a wall, or draw a sword, or pull a trigger. my sword has never been sheathed in peace, for the blood of david w. patten and those who were butchered at haun's mill, crieth for vengeance from the ground. therefore, hear o ye heavens! and write it, o ye recording angels! bear the tidings ye flaming seraphs! that i from this day declare myself the avenger of the blood of those innocent men, and of the innocent cause of zion, and of her prisoners; and i will not rest until they are as free, who are in prison, as i am. your families are all well and in good spirits. may the lord bless you all. amen. brother amasa lyman and watson barlow join in saying, our hearts are as thy heart. brother joseph, if my spirit is wrong, for god's sake correct it. brethren, be of good cheer, for we are determined, as god liveth, to rescue you from that hellish crowd, or die in the furrow. we shall come face foremost. alanson ripley. n. b.--s. b. crockett says he has been once driven but not whipped; brother brigham young sends his best respects to you all. a. r. _thursday april 11_.- _letter of don carlos smith to his brother, hyrum smith_. _brother hyrum_: after reading a line from you to myself, and one to father, which {314} awakens all the feelings of tenderness and brotherly affection that one heart is capable of containing, i sit down in haste to answer it. my health and that of my family is good; mother and lucy have been very sick, but are getting better. your families are in better health now than at any other period since your confinement. brother hyrum, i am in hopes that my letter did not increase your trouble, for i know that your affliction is too great for human nature to bear; and if i did not know that there was a god in heaven, and that his promises are sure and faithful, and that he is your friend in the midst of all your trouble, i would fly to your relief, and either be with you in prison, or see you breathe free air--air too that had not been inhaled and corrupted by a pack of ruffians, who trample upon virtue and innocence with impunity; and are not even satisfied with the property and blood of the saints, but must exult over the dead. you both have my prayers, my influence and warmest feelings, with a _fixed determination_, if it should so be that you should be destroyed, to _avenge_ your blood four fold. joseph must excuse me for not writing to him at this time. give my love to all the prisoners. write to me as often as you can, and do not be worried about your families. yours in affliction as well as in peace. don c. smith. _letter of agnes smith to hyrum and joseph smith_. _beloved brothers, hyrum and joseph_: by the permit of my companion, i write a line to show that i have not forgotten you; neither do i forget you; for my prayer is to my heavenly father for your deliverance. it seems as though the lord is slow to hear the prayers of the saints. but the lord's ways are not like our ways; therefore he can do better than we ourselves. you must be comforted, brothers hyrum and joseph, and look forward for better days. your little ones are as playful as little lambs; be comforted concerning them, for they are not cast down and sorrowful as we are; their sorrows are only momentary but ours continual. may the lord bless, protect, and deliver you from all your enemies and restore you to the bosom of your families, is the prayer of agnes m. smith. to hyrum and joseph smith, liberty, missouri. [sidenote: attempt upon the life of stephen markham.] the examination of witnesses was continued, and elder markham was permitted to give his testimony. after he had closed, blakely, one of the guard, came in and said to markham, that he wanted to speak to him. brother {315} markham walked out with him, and around the end of the house when blakely called out, "---you ---old mormon; i'll kill you;" and struck at markham with his fist and then with a club. markham took the club from him and threw it over the fence. there were ten of the mob who immediately rushed upon markham to kill him, colonel william p. peniston, captain of the guard, being one of the number. but markham told them he could kill the whole of them at one blow apiece, and drove them off. the court and grand jury stood and saw the affray, and heard the mob threaten markham's life, by all the oaths they could invent, but they took no cognizance of it. [sidenote: a "true bill" found against the prisoners.] the ten mobbers went home after their guns to shoot markham, and the grand jury brought in a bill for "murder, treason, burglary, arson, larceny, theft, and stealing," against lyman wight, alexander mcrae, caleb baldwin, hyrum smith and myself. [sidenote: meeting of the committee on removal.] this evening the committee [on removal] assembled at daniel shearer's. after prayer by brother james newberry, he was ordained an elder on the recommendation of elder heber c. kimball, under the hands of hiram clark and william huntington. elder kimball reported that jessie p. maupin, the thirty-dollar messenger they had sent to us, had returned; that the prisoners were well and in good spirits. [sidenote: sale of jackson county lands.] brother rogers who had returned from jackson county, reported that he had sold all the lands in jackson. elder kimball was requested to attend a meeting of the daviess county officials tomorrow, and as an individual, mention the case of the committee [on removal] and the brethren generally, and learn their feelings, whether they would protect the brethren from the abuse of the mob, in case they came {316} immediately to drive them out, as they had recently threatened. [sidenote: vision of the prophet for markham's safety.] during this night the visions of the future were opened to my understanding; when i saw the ways and means and near approach of my escape from imprisonment, and the danger that my beloved brother markham was in. i awoke brother markham, and told him if he would rise very early and not wait for the judge and lawyers, as he had contemplated doing, but rise briskly, he would get safe home, almost before he was aware of it; and if he did not the mob would shoot him on the way; and i told him to tell the brethren to be of good cheer, but lose no time in removing from the country. [sidenote: escape of markham.] _friday, april 12_.--this morning brother markham arose at dawn of day, and rode rapidly towards far west where he arrived before nine a. m. the mobbers pursued to shoot him, but did not overtake him. this day i received the following letter: _jacob stolling's communication to the prophet_. dear sir:--enclosed i send you the receipt which i promised; and if you will pay the necessary attention to it, it will be a benefit to the church and to me; and i think with a little attention on your part, they can be produced; and any person who will deliver them at any point in the state, so i can get them, i will compensate them well, as i know you feel deeply interested in the welfare of the church; and when you consider it will add to their character, and look upon it in a proper light, you will spare no pains in assisting me in the recovery of those books. yours, etc., in haste, jacob stollings. to joseph smith, jun., diahman. gallatin, daviess county, missouri, april 12, 1839. know all men by these presents--that i, jacob stollings, have this day agreed with joseph smith, jun., to release all members of the mormon church, from any and all debts due to me from them for goods sold to them by me at gallatin during the year 1838, on the following condition, viz.: that said joseph smith, jun., return or cause to be {317} returned to me the following books--one ledger, three day books, and one day book of groceries, which was taken from my store in gallatin when said store was burned. and if said books are returned to me within four months, this shall be a receipt in full, to all intents and purposes, against any debt or debts due from said mormons to me on said books; but if not returned, this is to be null and void. given under my hand this day and date before written. jacob stollings. attest, j. lynch. [sidenote: the prophet's comments.] a curious idea, that i who had been a prisoner many months should be called upon to hunt up lost property, or property most likely destroyed by the mob; but it is no more curious than a thousand other things that have happened; and i feel to do all i can to oblige any of my fellow creatures. _isaac galland's communication to the quincy argus_. commerce, illinois, april 12, 1839. messrs. editors:--enclosed i send you a communication from governor lucas of iowa territory. if you think the publication thereof will in any way promote the cause of justice, by vindicating the slandered reputation of the people called "mormons," from the ridiculous falsehoods which the malice, cupidity and envy of their murderers in missouri have endeavored to heap upon them, you are respectfully solicited to publish it in the _argus_. the testimony of governor lucas as to the good moral character of these people, i think will have its deserved influence upon the people of illinois, in encouraging our citizens in their humane and benevolent exertions to relieve this distressed people, who are now wandering in our neighborhoods without comfortable food, raiment, or a shelter from the pelting storm. i am, gentlemen, very respectfully, your obedient servant, isaac galland. _letter of robert lucas, governor of the territory of iowa, respecting the manner in which the saints might hope to be received and treated in iowa_. executive office, iowa, burlington, march, 1839. dear sir:--on my return to this city, after a few weeks' absence in the interior of the territory, i received your letter of the 25th ultimo, in which you give a short account of the sufferings of the people called mormons and ask "whether they could be permitted to purchase lands {318} and settle upon them, in the territory of iowa, and there worship almighty god according to the dictates of their own consciences, secure from oppression," etc. in answer to your inquiry, i would say that i know of no authority that can constitutionally deprive them of this right. they are citizens of the united states, and are entitled to all the rights and privileges of other citizens. the 2nd section of the 4th article of the constitution of the united states (which all are solemnly bound to support) declares that "the citizens of each state shall be entitled to all the privileges and immunities of citizens of the several states." this privilege extends in full force to the territories of the united states. the first amendment to the constitution of the united states, declares that "congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." the ordinance of congress of the 13th july, 1787, for the government of the territory northwest of the river ohio, secures to the citizens of said territory, and the citizens of the states thereafter to be formed therein, certain privileges which were by the late act of congress organizing the territory of iowa, extended to the citizens of this territory. the first fundamental article in the ordinance, which is declared to be forever unalterable, except by common consent, reads as follows, to wit: "no person demeaning himself in a peaceable and orderly manner, shall ever be molested on account of his mode of worship or religious sentiment in said territory." these principles i trust will ever be adhered to in the territory of iowa. they make no distinction between religious sects. they extend equal privileges and protection to all; each must rest upon its own merits, and will prosper in proportion to the purity of its principles, and the fruit of holiness and piety produced thereby. with regard to the peculiar people mentioned in your letter, i know but little. they had a community in the northern part of ohio for several years; and i have no recollection of ever having heard in that state of any complaints against them for violating the laws of the country. their religious opinions i consider have nothing to do with our political transactions. they are citizens of the united states, and are entitled to the same political rights and legal protection that other citizens are entitled to. the foregoing are briefly my views on the subject of your inquiries. with sincere respect, i am your obedient servant, robert lucas. to isaac galland, esq., commerce, illinois. {319} _saturday, april 13_.--elder markham went to independence to close the business of the church in that region. [sidenote: activity of the committee on removal.] _sunday, april 14_.--the committee [on removal] in council resolved to send sisters fosdick and meeks, and brother william monjar and another family, with brothers jones, burton, and barlow's teams, which had recently arrived at quincy. the committee moved thirty-six families into tenney's grove, about twenty-five miles from far west; and a few men were appointed to chop wood for them, while brother turley was to furnish them with meal and meat, until they could be removed to quincy. the corn was ground at the committee's horse mill, in far west. elder kimball was obliged to secrete himself in the cornfields during the day, and was in at night counseling the committee and brethren. [sidenote: the prophet and fellow prisoners start for boone county.] _monday, april 15_.--having procured a change of venue we started for boone county, and were conducted to that place by a strong guard. this evening the committee [on removal] met to make arrangements concerning teams and the moving of the few families who yet remained at far west. _letter of elias higbee to joseph smith, jun., and fellow prisoners_. tuesday, quincy, april 16, 1839. _to joseph smith, jun., and others, prisoners in liberty or elsewhere, greeting_: dear brethren in affliction:--through the mercy and providence of god, i am here alive, and in tolerable health, as also are all of your families, as far as i know, having heard from them lately, and having seen sister emma yesterday. brethren, i have sorrow of heart when i think of your great sufferings by that ungodly mob which has spread such desolation and caused so much suffering among us. i often reflect on the scenes which we passed through together; the course we pursued; the counselings we had; the results which followed, when harassed, pressed on every side {320} insulted and abused by that lawless banditti; and i am decidedly of opinion that the hand of the great god hath controlled the whole business for purposes of his own, which will eventually work out good for the saints (i mean those who are worthy of the name). i know that your intentions, and the intentions of all the worthy saints, have been pure, and tending to do good to all men, and to injure no man in person or property, except we were forced to it in defense of our lives. brethren, i am aware that i cannot wholly realize your sufferings; neither can any other person who has not experienced the like afflictions; but i doubt not for a moment, neither have i ever doubted for a moment, that the same god which delivered me from their grasp (though narrowly) will deliver you. i staid near far west for about three weeks, being hunted by them almost every day; and as i learned, they did not intend to give me the chance of a trial, but put an end to me forthwith, i went for my horse and left the wicked clan and came off. francis [3] is with his uncle in ohio. i received a letter lately from him; he is strong in the faith. i now live in the big-neck-prairie, on the same farm with president rigdon, who is here with me and waiting for me with his riding dress on, to go home. so i must necessarily close, praying god to speedily deliver you, and bless you. from yours in the bonds of the everlasting love, elias higbee. [sidenote: the prophet's reasons for escaping from the officers of the law.] this evening our guard got intoxicated. we thought it a favorable opportunity to make our escape; knowing that the only object of our enemies was our destruction; and likewise knowing that a number of our brethren had been massacred by them on shoal creek, amongst whom were two children; and that they sought every opportunity to abuse others who were left in that state; and that they were never brought to an account for their barbarous proceedings, which were winked at and encouraged by those in authority. we thought that it was necessary for us, inasmuch as we loved our lives, and did not wish to die by the hand of murderers and assassins; and inasmuch as we loved our families and friends, to deliver ourselves from our enemies, and from that land of tyranny and oppression, and again take our stand among a people {321} in whose bosoms dwell those feelings of republicanism and liberty which gave rise to our nation: feelings which the inhabitants of the state of missouri were strangers to. accordingly, we took advantage of the situation of our guard and departed, and that night we traveled a considerable distance. [4] {322} _wednesday, april 17_.--we prosecuted our journey towards illinois, keeping off from the main road as much as possible, which impeded our progress. [sidenote: elder kimball's warning to the committee.] _thursday, april 18_.--this morning elder kimball went into the committee room and told the committee [on removal] to wind up their affairs and be off, or their lives would be taken. stephen markham had gone over the missouri river on business. elders turley and shearer were at far west. [sidenote: attack on theodore turley.] twelve men went to elder turley's with loaded rifles to shoot him. they broke seventeen clocks into match wood. they broke tables, smashed in the windows; while bogart (the county judge) looked on and laughed. one whitaker threw iron pots at turley, one of which hit him on the shoulder, at which whitaker jumped and laughed like a madman. the mob shot down cows while the girls were milking them. the mob threatened to send the committee "to hell jumping," and "put daylight through them." [sidenote: the mob's assault on elder kimball.] the same day, previous to the breaking of the clocks, some of the same company met elder kimball on the public square in far west, and asked him if he was a "---mormon;" he replied, "i am a mormon." "well, ------you, we'll blow your brains out, you ------mormon," and tried to ride over him with their horses. this was in the presence of elias smith, theodore turley, and others of the committee. [sidenote: the mob loots far west.] the brethren gathered up what they could and left far west in one hour; and the mob staid until they left, then plundered thousands of dollars' worth of property which had been left by the exiled brethren and sisters to help the poor to remove. one mobber rode up, and finding no convenient place {323} to fasten his horse, shot a cow that was standing near, and while the poor animal was yet struggling in death, he cut a strip of her hide from her nose to the tip of her tail, this he tied round a stump, to which he fastened his halter. [sidenote: the loss of records, accounts, etc.] during the commotion this day, a great portion of the records of the committee, accounts, history, etc., were destroyed or lost, so that but few definite items can be registered in their place. [sidenote: flight of the saints _via_ missouri river.] when the saints commenced removing from far west they shipped as many families and goods as possible at richmond to go down the missouri river to quincy, illinois. this mission was in charge of elder levi richards and reuben hedlock, who were appointed by the committee. i continued on my journey with my brethren towards quincy. [sidenote: assistance for the poor.] elder david w. rogers made a donation of money to remove the poor from missouri. the brethren and sisters who had arrived in illinois were beginning to write of their sufferings and losses in missouri. the statement of sister amanda smith, written by her own hand, i will here insert: _narrative of amanda smith respecting the massacre at haun's mills_. _to whom this may come_: i do hereby certify that my husband, warren smith, in company with several other families, was moving [in 1838] from ohio to missouri. we came to caldwell county. whilst we were traveling, minding our own business, we were stopped by a mob; they told us that if we went another step, they would kill us all. they took our guns from us (as we were going into a new country, we took guns along with us); they took us back five miles, placed a guard around us, kept us three days, and then let us go. i thought--is this our boasted land of liberty? for some said we must deny our faith, or they would kill us; others said, we should die at any rate. the names of this mob, or the heads, were thomas o'brien, county {324} clerk; jefferson brien, william ewell, esq., and james austin, all of livingston county. after they let us go we traveled ten miles, came to a small town composed of one grist mill, one saw mill, and eight or ten houses belonging to our brethren; there we stopped for the night. a little before sunset a mob of three hundred came upon us. the men hallooed for the women and children to run for the woods; and they ran into an old blacksmith's shop, for they feared, if we all ran together, they would rush upon us and kill the women and children. the mob fired before we had time to start from our camp. our men took off their hats and swung them, and cried "quarters" until they were shot. the mob paid no attention to their cries nor entreaties, but fired alternately. i took my little girls, my boy i could not find, and started for the woods. the mob encircled us on all sides but the brook. i ran down the bank, across the mill-pond on a plank, up the hill into the bushes. the bullets whistled around me all the way like hail, and cut down the bushes on all sides of us. one girl was wounded by my side, and fell over a log, and her clothes hung across the log; and they shot at them, expecting they were hitting her; and our people afterwards cut out of that log twenty bullets. i sat down and witnessed the dreadful scene. when they had done firing, they began to howl, and one would have thought that all the infernals had come from the lower regions. they plundered the principal part of our goods, took our horses and wagons, and ran off howling like demons. i came down to view the awful sight. oh horrible! my husband, and one son ten years old, lay lifeless upon the ground, and one son seven years old, wounded very badly. the ground was covered with the dead. these little boys crept under the bellows in the shop; one little boy of ten years had three wounds in him; he lived five weeks and died; he was not mine. realize for a moment the scene! it was sunset; nothing but horror and distress; the dogs filled with rage, howling over their dead masters; the cattle caught the scent of the innocent blood, and bellowed; a dozen helpless widows, thirty or forty fatherless children, crying and moaning for the loss of their fathers and husbands; the groans of the wounded and dying were enough to have melted the heart of anything but a missouri mob. there were fifteen dead, and ten wounded: two died the next day. there were no men, or not enough to bury the dead; so they were thrown into a dry well and covered with dirt. the next day the mob came back. they told us we must leave the state forthwith, or be killed. it was cold weather, and they had our teams and clothes, our husbands {325} were dead or wounded. i told them they might kill me and my children, and welcome. they sent word to us from time to time that if we did not leave the state, they would come and kill us. we had little prayer meetings. they said if we did not stop them they would kill every man, woman and child. we had spelling schools for our little children; they said if we did not stop them they would kill every man, woman and child. we did our own milking, got our own wood; no man to help us. i started the first of february for illinois, without money, (mob all the way), drove my own team, slept out of doors. i had five small children; we suffered hunger, fatigue and cold; for what? for our religion, where, in a boasted land of liberty, "deny your faith or die," was the cry. i will mention some of the names of the heads of the mob: two brothers by the name of comstock, william mann, benjamin ashley, robert white, one by the name of rogers, who took an old scythe and cut an old white-headed man all to pieces. [thomas mcbride.] i wish further also to state, that when the mob came upon us (as i was told by one of them afterwards), their intention was to kill everything belonging to us, that had life; and that after our men were shot down by them, they went around and shot all the dead men over again, to make sure of their death. i now leave it with this honorable government [the united states] to say what my damages may be, or what they would be willing to see their wives and children slaughtered for, as i have seen my husband, son and others. i lost in property by the mob--to goods stolen, fifty dollars; one pocketbook, and fifty dollars cash notes; damage of horses and time, one hundred dollars; one gun, ten dollars; in short, my all. whole damages are more than the state of missouri is worth. written by my own hand, this 18th day of april, 1839. amanda smith. quincy, adams county, illinois. thus are the cries of the widows and the fatherless ascending to heaven. how long, o lord, wilt thou not avenge the blood of the saints? [5] _friday, april 19_.--elders turley and clark had traveled but a few miles from far west when an axle-tree broke, {326} and brother clark had to go to richmond after some boxes, which delayed them some days. _saturday, april 20_.--the last of the saints left far west. _sunday, april 21_.--i had still continued my journey. footnotes: 1. see doctrine and covenants, sec. cxviii. 2. it must be remembered that this letter was written under very great stress of feeling, and that accounts for its general harshness. it should also be remembered that as edmund burke said a long while ago--and it is now accepted as a trucism--"it is not fair to judge of the temper or disposition of any man, or any set of men when they are composed and at rest, from their conduct or their expressions in a state of disturbance and irritation." 3. this refers to francis m. higbee, son of elias higbee. 4. undoubtedly the guards, and for matter of that judge birch himself, and also the ex-sheriff of daviess county, william bowman, connived at the escape of the prisoners. the story of the escape was afterwards told in detail by hyrum smith, as follows: "they got us a change of venue form daviess to boone county, and a mittimus was made out by the pretended judge birch, without date, name, or place. they [the court officials at gallatin] fitted us out with a two horse wagon, a horse and four men, besides the sheriff, to be our guard. there were five of us that started from gallatin, the sun about two hours high, and went as far as diahman that evening, and stayed till morning. there we bought two horses of the guard, and paid for one of them in our clothing which we had with us, and for the other we gave our note. we went down that day as far as judge morin's, a distance of some four or five miles. there we stayed until the next morning, when we started on our journey to boone county, and traveled on the road about twenty miles distance. there we bought a jug of whisky, with which we treated the company, and while there the sheriff showed us the mittimus before referred to, without date or signature, and said that judge birch told him never to carry us to boone county, and never to show the mittimus; and, said he, i shall take good drink of grog, and go to bed, and you may do as you have a mind to. three others of the guards drank pretty freely of the whisky, sweetened with honey. they also went to bed, and were soon asleep and the other guard went along with us, and helped to saddle the horses. two of us mounted the horses, and the other three started on foot, and we took our change of venue for the state of illinois; and in the course of nine or ten days arrived safely at quincy, adams county, where we found our families in a state of poverty, although in good health." (from the affidavit of hyrum smith before the municipal court of nauvoo, given july 1, 1843.) the name of the sheriff in charge of the prisoners was william morgan, and upon his return to gallatin both he and the ex-sheriff, william bowman, who was suspected of complicity in the escape of the prisoners, received harsh treatment at the hands of the citizens of that place. the story is told in the "history of daviess county," published by birdsall & dean, 1882, as follows: "the prisoners took change of venue to boone county, and the daviess county officers started with the prisoners to their destination in boone county. some of the prisoners having no horses, william bowman, the first sheriff of daviess county, [and now ex-sheriff], furnished the prisoners three horses, and they left in charge of william morgan, the sheriff of the county. the sheriff alone returned on horseback, the guard who accompanied him returning on foot, or riding and tying by turns. the sheriff reported that the prisoners had all escaped in the night, taking the horses with them, and that a search made for them proved unavailing. the people of gallatin were greatly exercised, and they disgraced themselves by very ruffianly conduct. they rode the sheriff on a rail, and bowman was dragged over the square by the hair of the head. the men guilty of these dastardly acts, accused sheriff morgan and ex-sheriff bowman of complicity in the escape of the mormon leaders; that bowman furnished the horses, and that morgan allowed them to escape, and both got well paid for their treachery. the truth of history compels us to state that the charges were never sustained by any evidence adduced by the persons who committee this flagrant act of mob law."--see above named history, page 206. 5. the number of killed and wounded in the tragedy at haun's mills, [according to information supplied by the late church historian, franklin d. richards, to the "national historical company," st. louis, missouri, which issued a history of caldwell and livingston counties, in 1886], are seventeen of the former and thirteen of the latter; and their names are given as follows: killed. thomas mcbride, levi n. merrick, elias benner, josiah fuller, benjamin lewis, alexander campbell, george s. richards, william napier, augustine harner, simon cox, hiram abbott, john york, john lee, john myers, warren smith, sardius smith, aged 10, charles merrick, aged 9. wounded. isaac laney, nathan k. knight, jacob myers, george myers, william yokum, tarlton lewis, jacob haun, (founder of the mills), jacob foutz, jacob potts, charles jimison, john walker, alma smith, aged 7 years. a young mormon woman, miss mary stedwell, was shot through the hand, as she was running to the woods. following this statement concerning the killed and wounded among the saints, the history above referred to, also says: "the militia, or jennings' men, had but three men wounded, and none killed. john renfrow, now [1886] living in ray county, had a thumb shot off. allen england, a daviess county man, was severely wounded in the thigh, and the other wounded man was named hart. "_dies irae_! what a woeful day this had been to haun's mills! what a pitiful scene was there when the militia rode away upon the conclusion of their bloody work! the wounded men had been given no attention, and the bodies of the slain were left to fester and putrify in the indian summer temperature, warm and mellowing. the widows and orphans of the dead came timidly and warily forth from their hiding places as soon as the troops left, and as they recognized one a husband, another a father, another a son, another a brother among the bloody corpses, the wailings of grief and terror that went up were pitiful and agonizing. all that night they were alone with their dead. a return visit of jennings' men to complete the work of 'extermination' had been threatened and was expected. verily, the experience of the poor survivors of the haun's mills affair was terrible; no wonder that they long remember it."--history of caldwell and livingston counties, missouri. national historical company, 1886. {327} chapter xxii. the prophet's account of his experiences in missouri--fulfillment of a prophetic revelation--complete exodus of the saints from missouri. [sidenote: the prophet and companions continue their flight.] _monday, april 22_.--we continued on our journey, both by night and by day; and after suffering much fatigue and hunger, i arrived in quincy, illinois, amidst the congratulations of my friends, and the embraces of my family, whom i found as well as could be expected, considering what they had been called to endure. before leaving missouri i had paid the lawyers at richmond thirty-four thousand dollars in cash, lands, etc.; one lot which i let them have, in jackson county, for seven thousand dollars, they were soon offered ten thousand dollars for it, but would not accept it. for other vexatious suits which i had to contend against the few months i was in this state, i paid lawyers' fees to the amount of about sixteen thousand dollars, making in all about fifty thousand dollars, for which i received very little in return; for sometimes they were afraid to act on account of the mob, and sometimes they were so drunk as to incapacitate them for business. but there were a few honorable exceptions. [sidenote: the leading characters in the persecutions of the saints.] among those who have been the chief instruments and leading characters in the cruel persecutions against the church of latter-day saints, the following stand conspicuous, viz.: generals clark, wilson and lucas, colonel price, and cornelius gillium; captain bogart also, whose zeal in the cause of oppression and injustice was unequalled, and whose delight has been to rob, murder, and {328} spread devastation among the saints. he stole a valuable horse, saddle, and bridle from me, which cost two hundred dollars, and then sold the same to general wilson. on understanding this, i applied to general wilson for the horse, who assured me, upon the honor of a gentleman and an officer, that i should have the horse returned to me; but this promise has not been fulfilled. [sidenote: part of governor boggs in the persecutions.] all the threats, murders, and robberies, which these officers have been guilty of, are entirely overlooked by the executive of the state; who, to hide his own iniquity, must of course shield and protect those whom he employed to carry into effect his murderous purposes. [sidenote: treatment of the prophet by the mob.] i was in their hands, as a prisoner, about six months; but notwithstanding their determination to destroy me, with the rest of my brethren who were with me, and although at three different times (as i was informed) we were sentenced to be shot, without the least shadow of law (as we were not military men), and had the time and place appointed for that purpose, yet through the mercy of god, in answer to the prayers of the saints, i have been preserved and delivered out of their hands, and can again enjoy the society of my friends and brethren, whom i love, and to whom i feel united in bonds that are stronger than death; and in a state where i believe the laws are respected, and whose citizens are humane and charitable. [sidenote: calm assurance of the prophet respecting his own safety.] during the time i was in the hands of my enemies, i must say, that although i felt great anxiety respecting my family and friends, who were so inhumanly treated and abused, and who had to mourn the loss of their husbands and children who had been slain, and, after having been robbed of nearly all that they possessed, were driven from their homes, and forced to wander as strangers in a strange country, in order that they might save themselves and their little ones from the destruction they were threatened {329} with in missouri, yet as far as i was concerned, i felt perfectly calm, and resigned to the will of my heavenly father. i knew my innocence as well as that of the saints, and that we had done nothing to deserve such treatment from the hands of our oppressors. consequently, i could look to that god who has the lives of all men in his hands, and who had saved me frequently from the gates of death, for deliverance; and notwithstanding that every avenue of escape seemed to be entirely closed, and death stared me in the face, and that my destruction was determined upon, as far as man was concerned, yet, from my first entrance into the camp, i felt an assurance that i, with my brethren and our families, should be delivered. yes, that still small voice, which has so often whispered consolation to my soul, in the depths of sorrow and distress, bade me be of good cheer, and promised deliverance, which gave me great comfort. [1] and although the heathen raged, and the people imagined vain things, yet the lord of hosts, the god of jacob was my refuge; and when i cried unto him in the day of trouble, he delivered me; for which i call upon my soul, and all that is within me, to bless and praise his holy name. for although i was "troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed." [sidenote: deportment of the saints.] the conduct of the saints, under their accumulated wrongs and sufferings, has been praiseworthy; their courage in defending their brethren from the ravages of the mobs; their attachment to the cause of truth, under circumstances the most trying and distressing which humanity can possibly endure; their love to each other; their readiness to afford assistance to me and my brethren who were confined in a dungeon; their sacrifices in leaving missouri, and assisting the poor widows and orphans, and securing them houses in a more hospitable {330} land; all conspire to raise them in the estimation of all good and virtuous men, and has secured them the favor and approbation of jehovah, and a name as imperishable as eternity. and their virtuous deeds and heroic actions, while in defense of truth and their brethren, will be fresh and blooming when the names of their oppressors shall be either entirely forgotten, or only remembered for their barbarity and cruelty. their attention and affection to me, while in prison, will ever be remembered by me; and when i have seen them thrust away and abused by the jailer and guard, when they came to do any kind offices, and to cheer our minds while we were in the gloomy prison-house, gave me feelings which i cannot describe; while those who wished to insult and abuse us by their threats and blasphemous language, were applauded, and had every encouragement given them. [sidenote: sure reward of the faithful saints.] however, thank god, we have been delivered. and although some of our beloved brethren have had to seal their testimony with their blood, and have died martyrs to the cause of truth- short though bitter was their pain, everlasting is their joy. let us not sorrow as "those without hope;" the time is fast approaching when we shall see them again and rejoice together, without being afraid of wicked men. yes, those who have slept in christ, shall he bring with him, when he shall come to be glorified in his saints, and admired by all those who believe, but to take vengeance upon his enemies and all those who obey not the gospel. at that time the hearts of the widows and fatherless shall be comforted, and every tear shall be wiped from their faces. the trials they have had to pass through shall work together for their good, and prepare them for the society of those who have come up out of great {331} tribulation, and have washed their robes and made them white in the blood of the lamb. [sidenote: the saints not to marvel at persecution.] marvel not, then, if you are persecuted; but remember the words of the savior: "the servant is not above his lord; if they have persecuted me, they will persecute you also;" and that all the afflictions through which the saints have to pass, are the fulfillment of the words of the prophets which have spoken since the world began. we shall therefore do well to discern the signs of the times as we pass along, that the day of the lord may not "overtake us as a thief in the night." afflictions, persecutions, imprisonments, and death, we must expect, according to the scriptures, which tell us that the blood of those whose souls were under the altar could not be avenged on them that dwell on the earth, until their brethren should be slain as they were. [sidenote: the crime of missouri to be viewed in the light of the civilized age in which it was committed.] if these transactions had taken place among barbarians, under the authority of a despot, or in a nation where a certain religion is established according to law, and all others proscribed, then there might have been some shadow of defense offered. but can we realize that in a land which is the cradle of liberty and equal rights, and where the voice of the conquerors who had vanquished our foes had scarcely died away upon our ears, where we frequently mingled with those who had stood amidst "the battle and the breeze," and whose arms have been nerved in the defense of their country and liberty, whose institutions are the theme of philosophers and poets, and held up to the admiration of the whole civilized world--in the midst of all these scenes, with which we were surrounded, a persecution the most unwarrantable was commenced, and a tragedy the most dreadful was enacted, by a large portion of the inhabitants of one of those free and sovereign states which comprise this vast republic; and a deadly blow was struck at the institutions for {332} which our fathers had fought many a hard battle, and for which many a patriot had shed his blood. suddenly was heard, amidst the voice of joy and gratitude for our national liberty, the voice of mourning, lamentation and woe. yes! in this land, a mob, regardless of those laws for which so much blood had been spilled, dead to every feeling of virtue and patriotism which animated the bosom of freemen, fell upon a people whose religious faith was different from their own, and not only destroyed their homes, drove them away, and carried off their property but murdered many a free-born son of america--a tragedy which has no parallel in modern, and hardly in ancient, times; even the face of the red man would be ready to turn pale at the recital of it. it would have been some consolation, if the authorities of the state had been innocent in this affair; but they are involved in the guilt thereof, and the blood of innocence, even of children, cry for vengeance upon them. [sidenote: the appeal of the prophet to the people of the united states.] i ask the citizens of this republic whether such a state of things is to be suffered to pass unnoticed, and the hearts of widows, orphans, and patriots to be broken, and their wrongs left without redress? no! i invoke the genius of our constitution. i appeal to the patriotism of americans to stop this unlawful and unholy procedure; and pray that god may defend this nation from the dreadful effects of such outrages. is there no virtue in the body politic? will not the people rise up in their majesty, and with that promptitude and zeal which are so characteristic of them, discountenance such proceedings, by bringing the offenders to that punishment which they so richly deserve, and save the nation from that disgrace and ultimate ruin, which otherwise must inevitably fall upon it? [sidenote: pursuit of elder markham.] elder markham had closed his business in jackson county and returned to far west, having been chased as far as the river by the mob {333} on horses at full speed, for the purpose of shooting him. brother markham tarried in and near far west until the 24th of april. on my arrival at quincy i found the brethren had been diligent in preparing for an investigation of their wrongs in missouri, as the following letters will show. _letter of governor lucas of iowa to elder rigdon_. burlington, iowa territory, april 22, 1839. dear sir:--i herewith enclose two letters, one addressed to the president of the united states, and one to governor shannon, of ohio. as the object sought by you is an investigation into the facts connected with your misfortunes, i have thought it the most prudent course to refrain from an expression of an individual opinion in the matter, relative to the merits or demerits of the controversy. i sincerely hope that you may succeed in obtaining a general investigation into the cause and extent of your sufferings, and that you may obtain from the government that attention which is your due as citizens of the united states. very respectfully your obedient servant, robert lucas. doctor sidney rigdon. _letter of governor lucas to president martin van buren, respecting the latter-day saints_. burlington, iowa territory, april 22, 1839. _to his excellency, martin van buren, president of the united states_: sir:--i have the honor to introduce to your acquaintance, the bearer, doctor sidney rigdon, who was for many years a citizen of the state of ohio, and a firm supporter of the administration of the general government. doctor rigdon visits washington (as i am informed) as the representative of a community of people called mormons, to solicit from the government of the united states, an investigation into the cause that led to their expulsion from the state of missouri: together with the various circumstances connected with that extraordinary affair. i think it due to that people to state, that they had for a number of years a community established in ohio, and that while in that state {334} they were (as far as i ever heard) believed to be an industrious, inoffensive people; and i have no recollection of having ever heard of any of them being charged in that state as violators of the laws. with sincere respect, i am your obedient servant, robert lucas. _letter of governor lucas to the governor of ohio introducing president rigdon_. burlington, iowa territory, april 22, 1839. _to his excellency wilson shannon, governor of the state of ohio_: sir:--i have the honor to introduce to your acquaintance, doctor sidney rigdon, who was for many years a citizen of ohio. doctor rigdon wishes to obtain from the general government of the united states, an investigation into the causes that led to the expulsion of the people called mormons from the state of missouri; together with all the facts connected with that extraordinary affair. this investigation, it appears to me, is due them as citizens of the united states, as well as to the nation at large. any assistance that you can render the doctor, towards accomplishing that desirable object, will be gratefully received and duly appreciated by your sincere friend and humble servant, robert lucas. _letter of w. w. phelps to john p. greene_. far west, missouri, april 23, 1839. sir:--the summit end of mr. benson's mill-dam was carried away by the late freshet, and, unless repaired, it will all go the next. the committee have gone, and if father smith would send me a power of attorney, in connection with mr. benson's and corrill's, i have a chance to sell it before it is all lost. maybe i might save the old gentleman something, which i promised hyrum i would do if possible, because they have now need. will you have them do so? w. w. phelps. to john p. greene, quincy, illinois. all this day i spent in greeting and receiving visits from my brethren and friends, and truly it was a joyful time. [sidenote: parley p. pratt _et al_. before the grand jury at richmond.] _wednesday, april 24_.--elder parley p. pratt and his fellow prisoners were brought before the grand jury of ray county at richmond, and darwin chase and norman {335} shearer were dismissed, after being imprisoned about six months. mrs. morris phelps, who had been with her husband in prison some days, hoping he would be released, now parted from him, and, with her little infant, started for illinois. the number of prisoners at richmond was now reduced to four. king follett having been added about the middle of april: he was dragged from his distressed family just as they were leaving the state. thus of all the prisoners which were taken at an expense of two hundred thousand dollars, only two of the original ones who belonged to the church, now remained (luman gibbs having denied the faith to try to save his life); these were morris phelps and parley p. pratt. all who were let to bail were banished from the state, together with those who bailed them. thus none are like to have a trial by law but brothers pratt and phelps, and they are without friends or witnesses in the state. [sidenote: the twelve en route for far west.] elders clark and turley met alpheus cutler, brigham young, orson pratt, george a. smith, john taylor, wilford woodruff, john e. page, daniel shearer, and others, going up from quincy to far west, to fulfill the revelation on the 26th of april, and clark and turley turned and went back with them. elder markham visited at tenney's grove. this evening i met the church in council. _minutes of a council meeting held at quincy, illinois_. minutes of a council held in quincy on the 24th day of april, a. d. 1839, when president joseph smith, jun., was called to the chair, and brother alanson ripley chosen clerk. after prayer by the chairman, elder john p. greene arose and explained the object of the meeting. a document intended for publication was handed in, touching certain things relative to disorderly persons, who have represented or may represent themselves as belonging to our church; which document was approved by the council. after which it was {336} resolved first: that president joseph smith, jun., bishop knight, and brother alanson ripley, visit iowa territory immediately, for the purpose of making a location for the church. resolved second: that the advice of the conference to the brethren in general is, that as many of them as are able, move north to commerce, as soon as they possibly can. resolved third: that all the prisoners be received into fellowship. resolved fourth: that brother mulholland be appointed clerk _pro tem_. resolved fifth: that father smith's case relative to his circumstances, be referred to the bishops. resolved sixth: that brother rogers receive some money to remunerate him for his services in transacting business for the church in missouri. alanson ripley, clerk. [sidenote: seeking a new location.] _thursday, april 25_.--i accompanied the committee to iowa to select a location for the saints. elder markham returned from tenney's grove to far west, waiting the arrival of the brethren from quincy. [sidenote: arrival of the twelve at far west.] _friday, april 26_.--early this morning, soon after midnight, the brethren arrived at far west, and proceeded to transact the business of their mission according to the following minutes: _minutes of the meeting of the twelve apostles at far west, april 26, 1839_. at a conference held at far west by the twelve, high priests, elders, and priests, on the 26th day of april, 1839, the following resolution was adopted. resolved: that the following persons be no more fellowshiped in the church of jesus christ of latter-day saints, but excommunicated from the same, viz.; isaac russell, mary russell, john goodson and wife, jacob scott, sen., and wife, isaac scott, jacob scott, jun., ann scott, sister walton, robert walton, sister cavanaugh, ann wanlass, william dawson, jun., and wife, william dawson, sen., and wife, george nelson, joseph nelson and wife and mother, william warnock and wife, jonathan maynard, nelson maynard, george miller, john grigg and wife, luman gibbs, simeon gardner, and freeborn gardner. the council then proceeded to the building spot of the lord's house; when the following business was transacted: part of a hymn was sung, on the mission of the twelve. {337} elder alpheus cutler, the master workman of the house, then recommenced laying the foundation of the lord's house, agreeably to revelation, by rolling up a large stone near the southeast corner. the following of the twelve were present: brigham young, heber c. kimball, orson pratt, john e. page, and john taylor, who proceeded to ordain wilford woodruff, [2] and george a. smith, (who had {338} been previously nominated by the first presidency, accepted by the twelve, and acknowledged by the church), to the office of apostles and members of the quorum of the twelve, to fill the places of those who are fallen. darwin chase and norman shearer (who had just been liberated from the richmond prison, where they had been confined for the cause of jesus christ) were then ordained to the office of the seventies. the twelve then offered up vocal prayer in the following order; brigham young, heber c. kimball, orson pratt, john e. page, john taylor, wilford woodruff, and george a. smith. [3] after which we {339} sung adam-ondi-ahman, and then the twelve took their leave of the following saints, agreeable to the revelation, viz.: alpheus cutler, elias smith, norman shearer, william burton, stephen markham, shadrach roundy, william o. clark, john w. clark, hezekiah peck, darwin chase, richard howard, mary ann peck, artimesa grainger, martha peck, sarah grainger, theodore turley, hyrum clark, and daniel shearer. elder alpheus cutler then placed the stone before alluded to in its regular position, after which, in consequence of the peculiar situation of the saints, he thought it wisdom to adjourn until some future time, when the lord shall open the way; expressing his determination then to proceed with the building; whereupon the conference adjourned. brigham young, president. john taylor, clerk. [sidenote: the revelation of april 8, 1838, fulfilled.] thus was fulfilled a revelation of july 8, 1838, which our enemies had said could not be fulfilled, as no "mormon" would be permitted to be in the state. as the saints were passing away from the meeting, brother turley said to elders page and woodruff, "stop a bit, while i bid isaac russell good bye;" and knocking at the door, called brother russell. his wife answered, "come in, it is brother turley." russell replied, "it is not; he left here two weeks ago;" and appeared quite alarmed; but on finding it was brother turley, asked him to sit down; but the latter replied, "i cannot, i shall lose my company." "who is your company?" enquired russell. "the twelve." "_the twelve_!" "yes, don't you know that this is the twenty-sixth, and {340} the day the twelve were to take leave of their friends on the foundation of the lord's house, to go to the islands of the sea? the revelation is now fulfilled, and i am going with them." russell was speechless, and turley bid him farewell. the brethren immediately returned to quincy, taking with them the families from tenney's grove. footnotes: 1. see the prediction of the prophet on the safety of himself and fellow prisoners, this volume, p. 200, note. 2. wilford woodruff was born march 1, 1807, at farmington (now called avon), hartford county, connecticut. he was the son of aphek and beulah thompson woodruff. his father, his grandfather, eldad woodruff, and his great-grandfather, josiah woodruff, were men of strong constitutions, and were noted for their arduous manual labors. his great-grandfather was nearly one hundred years old when he died, and was able to work until shortly before his decease. at an early age wilfor assisted his father on the farmington mills, and when 20 years of age, took charge of a flouring mill belonging to his aunt, helen wheeler, holding the position of manager for three years, when he was placed in charge of the collins flouring mills at south canton, connecticut, and subsequently of the flouring mill owned by richard b. cowles, of new hartford, connecticut. in the spring of 1832 in company with his brother azmon woodruff, he went to richland, oswego county, new york, purchased a farm and sawmill, and settled down to business on his own account. on december 29, 1833, he and his brother azmon heard the gospel preached by elders zera pulsipher and elijah cheney, and they both believed at once, entertained the elders, offered themselves for baptism, read the book of mormon, and received the divine testimony of its truth. he was baptized and confirmed by elder zera pulsipher, december 31, 1833. at a very early age wilford woodruff was imbued with religious sentiments, but never allied himself with any of the various sects. he received much information from robert mason, who resided at simsbury, connecticut, and was called "the old prophet mason." he taught that no man had authority to administer in the things of god without revelation from god; that the modern religious societies were without that authority; that the time would come when the true church would be established with all its gifts and graces and manifestations, and that the same blessings enjoyed in the early christian church could be obtained in this age through faith. this led the youthful wilford to hold aloof from the churches of the day, and to desire and pray for the coming of an apostle or other inspired man to show the way of life. for three years previous to receiving the everlasting gospel, he was impressed with the conviction that god was about to set up his church and kingdom on the earth in the last days, and for the last time, hence, he was prepared to receive the truth when it was presented to him by the elders. on january 2, 1834, he was ordained a teacher, and on february 1st, being visited by elder parley p. pratt, he was instructed to prepare himself to join the body of the church at kirtland. he immediately commenced to settle up his business, and started with wagon and horses, and arrived in kirtland april 25, 1834. there he met with the prophet joseph smith, and many leading elders, and received much light and knowledge. a week later he went to new portage, where he joined the company of volunteers which was organized by the prophet joseph smith, and known as "zion's camp," to go into missouri for the relief of the suffering saints in that state. he remained with the camp through all its travels and trials, until it was dispersed in clay county, missouri. * * * at a meeting of the high council in lyman wight's house, november 5, 1834, brother woodruff was ordained a priest by elder simeon carter, and was shortly afterwards sent on a mission to the southern states. * * * on april 13, 1837, he married phebe w. carter. * * * in july of the same year, when enroute for a mission to the fox islands, he preached at farmington, connecticut, and converted several members of his father's house. in august he arrived in fox islands. (for an account of his success in that mission see volume 2, page 507, and note). in july, 1838, he again visited farmington, connecticut, and resumed his labors in the ministry, succeeding in converting his father and step-mother; his sister eunice, and several other relatives. meantime, he had been called by revelation (see doctrine and covenants, section cxviii) to fill a vacancy in the quorum of the twelve apostles, and was ordained under the circumstances given in the minutes of the meeting of the twelve apostles at far west, april 26, 1839. (the foregoing account of wilford woodruff's life is taken mainly from a sketch written by franklin d. richards, historian of the church, at the request of wilford woodruff.) 3. following is the prophet's account of george a. smith:-"george a. smith, son of john and clarissa smith, was born june 26, 1817, in potsdam, st. lawrence county, new york. when nine years old he received a blow on the head which deprived him of his senses about three weeks. five noted physicians decided that he must be trepanned, or he would not recover. his father dismissed them on this decision, believing that god would heal his son; and he firmly believes that he did heal him in answer to the prayer of faith. he was early trained by his parents, who were presbyterians, to religious habits, and to a regular attendance in the sabbath school. hence he had early and anxious desires to know the way of life; but was not satisfied with the sects. "in the summer of 1830, when my father and my brother don carlos visited relatives in st. lawrence county, george a. became convinced of the truth of the book of mormon, and from that time defended the cause against those who opposed it. "his mother was baptized in august, 1831. his father was baptized on the ninth of january, 1832, and ordained and elder. he had been given up by the doctors to die of consumption. the weather was extremely cold, and the ice had to be cut. from that time he gained health and strength. george a. was baptized on the 10th of september, 1832, and on the 1st of may, 1833, his father and family took leave of their old home and removed to kirtland, ohio. george a. spent the season in laboring on the temple, although much afflicted with inflammation of the eyes. "on the 5th of may, 1834, he started for zion, in the camp, and acted his part well as my armor-bearer although still much afflicted with sore eyes. on the twenty-eighth he was attacked by the cholera, but was delivered by faith. he was ordained into the first seventy under my hands on the 1st of march, 1835, being seventeen years old. he left on the 5th of june, in company with lyman smith, for the state of new york, to preach the gospel without purse or scrip. traveled two thousand miles, baptized eight, held eighty meetings, and returned on the 2nd of november. spent the winter in school, much afflicted with the rheumatism. in the spring, summer, and fall of 1836, he preached in different parts of ohio with good success. returned and went to school in the winter. on the 6th of june, 1837, he took leave of me and started with my blessing for the south. after a successful mission of ten months, mostly in virginia, he returned and assisted his father in moving to far west, missouri. he was ordained a high councilor at adam-ondi-ahman, and sent on a mission to the south in company with don carlos smith; returned about the 25th of december. "he visited me while in liberty jail, when i made known to him that he was appointed to fill the place of thomas b. marsh in the quorum of the twelve apostles. he assisted in moving the saints out of far west, and returned with the twelve to fulfill the revelation concerning the twelve taking their leave of the saints on the building site of the temple at far west." {341} chapter xxiii. settlement at commerce, illinois. [sidenote: seeking a new location.] the committee continued to look at the different locations which were presented in lee county, iowa, and about commerce, in hancock county, illinois. _wednesday, may 1_.--the following letter was communicated to the _quincy argus_, a weekly newspaper, published at quincy: _elder taylor's warning to the people of quincy against impostors_. _to the editor of the argus_: sir:--in consequence of so great an influx of strangers arriving in this place daily, owing to their late expulsion from the state of missouri, there must of necessity be, and we wish to state to the citizens of quincy and the vicinity, through the medium of your columns, that there are many individuals amongst the number who have already arrived, as well as among those who are now on their way here, who never did belong to our church, and others who once did, but who, for various reasons, have been expelled from our fellowship. amongst these there are some who have contracted habits which are at variance with the principles of moral rectitude, (such as swearing, dram-drinking, etc.,) which immoralities the church of latter-day saints is liable to be charged with, owing to our amalgamation [with them] under our late existing circumstances. and as we as a people do not wish to lie under any such imputation, we would also state, that such individuals do not hold a name nor a place amongst us; that we altogether discountenance everything of the kind; that every person belonging to our community, contracting or persisting in such immoral habits, has hitherto been expelled from our society; and that we will hold no communion with all such as we may hereafter be informed of, but will withdraw our fellowship from them. we wish further to state, that we feel ourselves laid under peculiar obligations to the citizens of this place, for the patriotic feeling which {342} has been manifested, and for the hand of liberality and friendship which has been extended to us in our late difficulties; and should feel sorry to see that philanthropy and benevolence abused by wicked and designing people, who under pretense of poverty and distress, would try to work upon the feelings of the charitable and humane, get into their debt without any prospect or intention of paying, and finally, perhaps, we as a people be charged with dishonesty. we say that we altogether disapprove of such practices, and we warn the citizens of quincy against such individuals, who may pretend to belong to our community. by inserting this in your columns, you, sir, will confer upon us a very peculiar favor. written and signed in behalf of the church of latter-day saints, by your very humble servant, john taylor. [sidenote: land purchases.] i this day purchased, in connection with others of the committee, a farm of hugh white, consisting of one hundred and thirty-five acres, for the sum of five thousand dollars; also a farm of dr. isaac galland, lying west of the white purchase, for the sum of nine thousand dollars; both of which were to be deeded to alanson ripley, according to the counsel of the committee; but sidney rigdon declared that "no committee should control any property which he had anything to do with;" consequently the galland purchase was deeded to george w. robinson, rigdon's son-in-law, with the express understanding that he should deed it to the church, when the church had paid for it according to their obligation in the contract. [sidenote: the english saints warned against isaac russell.] a letter was received by the presidency of the church in england, then at preston, from president heber c. kimball, stating that isaac russell had apostatized, any styled himself the prophet; and that joseph had fallen. elder kimball said the spirit signified to him that russell was secretly trying to lead away the church at alston, england, and wished the elders to see to it. the spirit had manifested the same thing to elder richards, and he was {343} deputed by a council of the presidency to visit the alston branch. _friday, 3_.--i returned to quincy. elder richards left preston for alston. _saturday, 4_.--elder richards arrived at alston and discovered by stratagem that a letter had been received from isaac russell, as follows: _isaac russell's letter to the saints in england_. far west, january 30, 1839. _to the faithful brethren and sisters of the church of latter-day saints in alston_: dear brethren:--inasmuch as wisdom is only to be spoken amongst those who are wise, i charge you to read this letter to none but those who enter into a covenant with you to keep those things that are revealed in this letter from all the world, and from all the churches, except the churches to whom i myself have ministered, viz.--the church in alston and the branches round about, to whom i ministered, and to none else; and to none but the faithful amongst you; and wo be to the man or woman that breaketh this covenant. now the indians, who are the children of the nephites and the lamanites, who are spoken of in the book of mormon, have all been driven to the western boundaries of the states of america, by the gentiles, as i told you; they have now to be visited by the gospel, for the day of their redemption is come, and the gentiles have now well nigh filled up the measure of their wickedness, and will soon be cut off, for they have slain many of the people of the lord, and scattered the rest; and for the sins of god's people, the gentiles will now be suffered to scourge them from city to city, and from place to place, and few of all the thousands of the church of latter-day saints will stand to receive an inheritance in the land of promise, which is now in the hands of our enemies. but a few will remain and be purified as gold seven times refined; and they will return to zion with songs of everlasting joy, to build up the old waste places that are now left desolate. now the thing that i have to reveal to you is sacred, and must be kept with care; for i am not suffered to reveal it at all to the churches in this land, because of their wickedness and unbelief--for they have almost cast me out from amongst them, because i have testified of their sins to them, and warned them of the judgments that have yet to come upon them; and this thing that i now tell you, will not come to the knowledge of the churches until they are purified. now the thing is as follows--the lord has directed me, with a few {344} others, whose hearts the lord has touched, to go into the wilderness, where we shall be fed and directed by the hand of the lord until we are purified and prepared to minister to the lamanites, and with us the lord will send those three who are spoken of in the book of mormon, who were with jesus after his resurrection, and have tarried on the earth to minister to their brethren in the last days. thus god is sending us before to prepare a place for you and for the remnant who will survive the judgments which are now coming on the church of latter-day saints, to purify them, for we are sent to prepare a zion, (as joseph was before sent into egypt), a city of peace, a place of refuge, that you may hide yourselves with us and all the saints in the due time of the lord, before his indignation shall sweep away the nations. these things are marvelous in our eyes, for great is the work of the lord that he is going to accomplish. all this land will be redeemed by the hands of the lamanites, and room made for you, when you hear again from me. abide where you are, and be subject to the powers that be amongst you in the church. keep diligently the things i taught you, and when you read this, be comforted concerning me, for though you may not see me for some few years, yet as many of you as continue faithful, will see me again, and it will be in the day of your deliverance. pray for me always, and be assured that i will not forget you. to the grace of god i commend you in christ. amen. isaac russell. p. s.--we have not yet gone in the wilderness, but we shall go when the lord appoints the time. if you should hear that i have apostatized, believe it not, for i am doing the work of the lord. i. r. [sidenote: russell's efforts counteracted.] elder richards being led by the spirit of god, soon unfolded the sophistry and falsehood of this letter to the convincing of the saints at alston and brampton, so as to entirely destroy their confidence in the apostate russell, although they had loved him as a father. _minutes of a general conference of the church held near quincy, illinois, may 4th, 5th and 6th, 1839_. minutes of a general conference held by the church of latter-day saints at the presbyterian camp ground, near quincy, adams county, illinois, on saturday, the 4th of may, 1839. at a quarter past eleven o'clock meeting was called to order and president joseph smith, jun., appointed chairman. {345} a hymn was then sung, when president smith made a few observations on the state of his peculiar feelings, after having been separated from the brethren so long, etc., and then proceeded to open the meeting by prayer. after some preliminary observations by elder j. p. greene and president rigdon, concerning a certain purchase of land in the iowa territory, made for the church by the presidency, the following resolutions were unanimously adopted: resolved 1st: that almon w. babbitt, erastus snow and robert b. thompson be appointed a traveling committee to gather up and obtain all the libelous reports and publications which have been circulated against our church, as well as other historical matter connected with said church, that they possibly can obtain. resolved 2nd: that bishop vinson knight be appointed, or received into the church in full bishopric. resolved 3rd: that this conference do entirely sanction the purchase lately made for the church in the iowa territory, and also the agency thereof. resolved 4th: that elder grainger be appointed to go to kirtland and take the charge and oversight of the house of the lord, and preside over the general affairs of the church in that place. resolved 5th: that the advice of this conference to the brethren living in the eastern states is, for them to move to kirtland and the vicinity thereof, and again settle that place as a stake of zion; provided they feel so inclined, in preference to their moving farther west. resolved 6th: that george a. smith be acknowledged one of the twelve apostles. resolved 7th: that this conference are entirely satisfied with, and give their sanction to the proceedings of the conference of the twelve and their friends, held on the temple site at far west, missouri, on friday, the 26th of april last. resolved 8th: that they also sanction the act of the council held the same date and same place, in cutting off from the communion of said church, certain persons mentioned in the minutes thereof. resolved 9th: that elders orson hyde and william smith be allowed the privilege of appearing personally before the next general conference of the church, to give an account of their conduct; and that in the meantime they be both suspended from exercising the functions of their office. resolved 10th: that the conference do sanction the mission intended for the twelve to europe, and that they will do all in their power to enable them to go. {346} resolved 11th: that the subject of elder rigdon's going to washington be adjourned until tomorrow. resolved 12th: that the next general conference be held on the first saturday in october next, at commerce, at the house of elder rigdon. resolved 13th: that we now adjourn until tomorrow at ten o'clock a. m. joseph smith, jun., president. j. mulholland, clerk. _certificate of appointment_. this is to certify that at a general conference held at quincy, adams county, illinois, by the church of jesus christ of latter-day saints, on saturday, the 4th day of may, 1839, president joseph smith, jun., presiding, it was resolved: that almon w. babbitt, erastus snow, and robert b. thompson be appointed a traveling committee to gather up and obtain all the libelous reports and publications which have been circulated against the church of jesus christ of latter-day saints, as well as other historical matter connected with said church, which they can possibly obtain. joseph smith, jun., president. james mulholland, clerk. _minutes of the 5th_. sunday, 5th, 10 a. m.--conference opened pursuant to adjournment as usual, by prayer and singing; when it was unanimously resolved: that this conference send a delegate to the city of washington, to lay our case before the general government; and that president rigdon be the delegate. resolved 2nd: that almon w. babbitt be sent to springfield, illinois, clothed with authority, and required to set to rights the church in that place in every way which may become necessary according to the order of the church of jesus christ. resolved 3rd: that colonel lyman wight be appointed to receive the affidavits which are to be sent to the city of washington; after which the afternoon was spent in receiving instructions from the presidency and those of the twelve who were present. at 5 o'clock p. m. conference adjourned. joseph smith, jun., president. james mulholland, clerk. _minutes of the 6th_. monday, 6th.--at a conference held at quincy, illinois, on the 6th of {347} may, 1839, president joseph smith, jun., presiding, the following resolutions were unanimously agreed to: resolved 1st: that the families of elder marks, elder grainger, and bishop n. k. whitney, be kept here amongst us for the time being. resolved 2nd: that elder marks be hereby appointed to preside over the church at commerce, illinois. resolved 3rd: that bishop whitney also go to commerce, and there act in unison with the other bishops of the church. resolved 4th: that brother turley's gunsmith tools shall remain for the general use of the church, until his return from europe. resolved 5th: that the following of the seventies have the sanction of this council that they accompany the twelve to europe, namely. theodore turley, george pitkin, joseph bates noble, charles hubbard, john scott, lorenzo d. young, samuel mulliner, willard snow, john snider, william burton, lorenzo d. barnes, milton holmes, abram o. smoot, elias smith; also the following high priests: henry g. sherwood, john murdock, winslow farr, william snow, hiram clark. resolved 6th: that it be observed as a general rule, that those of the seventies who have not yet preached, shall not for the future be sent on foreign missions. resolved 7th: that elder john p. greene be appointed to go to the city of new york and preside over the churches there and in the regions round about. i also gave the following letter to john p. greene: _john p. greene's letter of appointment_. at a conference meeting held by the church of jesus christ of latter-day saints, in the town of quincy, adams county, illinois, on monday, the 6th day of may, 1839, joseph smith, jun., presiding, it was unanimously resolved: that elder john p. greene be appointed to go to the city of new york, and preside over the saints in that place and in the regions round about, and regulate the affairs of the church according to the laws and doctrines of said church; and he is fully authorized to receive donations by the liberality of the saints for the assistance of the poor among us, who have been persecuted and driven from their homes in the state of missouri; and from our long acquaintance with elder greene, and with his experience and knowledge of the laws of the kingdom of god, we do not hesitate to recommend him to the saints as one in whom they may place the fullest confidence, both as to their spiritual welfare, as well as to the strictest integrity in all temporal concerns with which he may be entrusted. {348} and we beseech the brethren, in the name of the lord jesus, to receive this brother in behalf of the poor with readiness, and to abound unto him in a liberal manner; for "inasmuch as ye have done it unto the least of these, ye have done it unto me." yours in the bonds of the everlasting gospel, though no longer a prisoner in the hands of the missourians, and still faithful with the saints. joseph smith, jun., chairman. _tuesday, 7_.--i was in council with the twelve and others at quincy. _wednesday, 8_.--i was preparing to remove to commerce, and engaged in counseling the brethren, etc. _letter of recommendation to elder john p. greene from certain citizens of quincy_. quincy, illinois, may 8, 1839. _to all whom it may concern_: the undersigned citizens of quincy, illinois, take great pleasure in recommending to the favorable notice of the public, the bearer of this, john p. greene. mr. greene is connected with the church of "mormons" or "latter-day saints," and makes a tour to the east for the purpose of raising means to relieve the sufferings of this unfortunate people, stripped as they have been of their all, and now scattered throughout this part of the state. we say to the charitable and benevolent, you need have no fear but your contributions in aid of humanity will be properly applied if entrusted to the hands of mr. greene. he is authorized by his church to act in the premises; and we most cordially bear testimony to his piety and worth as a citizen. very respectfully yours, samuel holmes, merchant. i. n. morris, attorney at law, and editor of _argus_. thomas carlin, governor state of illinois. richard m. young, u. s. senator. l. v. ralston, m. d. samuel leach, receiver of public moneys. hiram rogers, m. d. j. t. holmes. merchant. nicholas wren, county clerk. c. m. woods, clerk of circuit court, adams co., ill. {349} _sidney rigdon's letter of introduction to the president of the united states, et al_. quincy, illinois, may 8, 1839. _to his excellency the president of the united states, the heads of departments, and all to whom this may be shown_: the undersigned citizens of quincy, illinois, beg leave to introduce to you the bearer, rev. sidney rigdon. mr. rigdon is a divine, connected with the church of latter-day saints, and having enjoyed his acquaintance for some time past, we take great pleasure in recommending him to your favorable notice as a man of piety and a valuable citizen. any representation he may make, touching the object of his mission to your city, may be implicitly relied on. very respectfully yours, samuel holmes, thomas carlin, richard m. young, i. n. morris, hiram rogers, j. t. holmes, nicholas wren, c. m. woods. [sidenote: the prophet settles at commerce.] _thursday, 9_.--i started with my family for commerce, hancock county, and stayed this night at uncle john smith's, at green plains, where we were most cordially received. _friday, 10_.--i arrived with my family at the white purchase and took up my residence in a small log house on the bank of the river, about one mile south of commerce city, hoping that i and my friends may here find a resting place for a little season at least. _sidney rigdon's general letter of introduction_. quincy, illinois, 10th may, 1839. the bearer, rev. sidney rigdon, is a member of a society of people called "mormons," or "latter-day saints," who have been driven from the state of missouri, by order of the executive of that state, and who have taken up their residence in and about this place in large numbers. i have no hesitation in saying that this people have been most shamefully persecuted and cruelly treated by the people of missouri. {350} mr. rigdon has resided in and near this place for three or four months, during which time his conduct has been that of a gentleman and a moral and worthy citizen. samuel leech. _monday, may 13_.--i was engaged in general business at home and in transacting a variety of business with brother oliver granger, and gave him the following letter: _a letter of recommendation to oliver granger from the first presidency_. commerce, illinois, 13th may, 1839. joseph smith, jun., sidney rigdon, and hyrum smith, presiding elders of the church of jesus christ of latter-day saints, do hereby certify and solemnly declare unto all the saints scattered abroad, and send unto them greeting. that we have always found president oliver granger to be a man of the most strict integrity and moral virtue; and in fine, to be a man of god. we have had long experience and acquaintance with brother granger. we have entrusted vast business concerns to him, which have been managed skillfully to the support of our characters and interest as well as that of the church; and he is now authorized by a general conference to go forth and engage in vast and important concerns as an agent for the church, that he may fill a station of usefulness in obedience to the commandment of god, which was given unto him july 8, 1838, which says, "let him (meaning brother granger) contend earnestly for the redemption of the first presidency of my church, saith the lord." we earnestly solicit the saints scattered abroad to strengthen his hands with all their might, and to put such means into his hands as shall enable him to accomplish his lawful designs and purposes, according to the commandments, and according to the instructions which he shall give unto them. and that they entrust him with moneys, lands, chattels, and goods, to assist him in this work; and it shall redound greatly to the interest and welfare, peace and satisfaction of my saints, saith the lord god, for this is an honorable agency which i have appointed unto him, saith the lord. and again, verily, thus saith the lord, i will lift up my servant oliver, and beget for him a great name on the earth, and among my people, because of the integrity of his soul: therefore, let all my saints abound unto him, with all liberality and long suffering, and it shall be a blessing on their heads. we would say unto the saints abroad, let our hearts abound with grateful acknowledgements unto god our heavenly father, who hath {351} called us unto his holy calling by the revelation of jesus christ, in these last days, and has so mercifully stood by us, and delivered us out of the seventh trouble, which happened unto us in the state of missouri. may god reward our enemies according to their works. we request the prayers of all the saints, subscribing ourselves their humble brethren in tribulations, in the bonds of the everlasting gospel. joseph smith, jun., sidney rigdon, hyrum smith. _letter of r. b. thompson to the first presidency complaining of the conduct of lyman wight_. _to the presidency of the church of jesus christ of latter-day saints, greeting_: i beg leave to call your attention to a subject of considerable importance to our church, and which if not attended to is calculated (in my humble opinion) to raise a prejudice in a considerable portion of the community, and destroy those benevolent and philanthropic feelings which have been manifested towards us as a people by a large portion of this community: i have reference to the letters of brother lyman wight, which have been inserted in the _quincy whig_. i am aware that upon a cursory view of these, nothing very objectionable may appear; yet, if they are attentively considered, there will be found very great objections to them indeed; for instance, in condemning the democracy of missouri, why condemn that of the whole union? and why use such epithets as "demagogue" to thomas h. benton, for not answering his letter, when it is very probable that he had not received it? yesterday i was waited on by mr. morris, who asked me what was intended by such publications, and why we should come out against the democracy of the nation, when they were doing all in their power to assist us; it was something which he could not understand, and wished to know if we as a people countenanced such proceedings. i told him for my part i was sorry that these letters had ever made their appearance, and believed that such a course was at variance with the sentiments of the greater part of our people. yesterday i brought the subject before the authorities of the church who are here, where it was manifest that his conduct was not fellowshiped, and the brethren wished to disavow all connection with such proceedings, and appointed a committee to wait on brother wight, to beg of him not to persist in the course, which, if not nipped in the bud, will probably bring persecution with all its horrors upon an innocent people, by the folly and imprudence of one individual. from information i understand that the feelings of the governor are {352} very much hurt by the course which is pursued. i think he ought to correct the public mind on this subject, and, as a church; disavow all connection with politics. by such a procedure we may in some measure counteract the baneful influence which his letters have occasioned. but if such a course which he (brother wight) has adopted, be continued, (as i understand that he intends to do), it will block up our way, and we can have no reasonable prospect of obtaining justice from the authorities of the union, whom we wantonly condemn before we have made application. the same feelings are beginning to be manifested in springfield by those who have been our friends there. the whigs are glad of such weapons, and make the most of them. you will probably think i am a little too officious, but i feel impressed with the subject; i feel for my brethren. the tears of widows, the cries of orphans, and the moans of the distressed, are continually present in my mind; and i want to adopt and continue a course which shall be beneficial to us; but if through the imprudence and conduct of isolated individuals, three, four, or five years hence, our altars should be thrown down, our houses destroyed, our brethren slain, our wives widowed, and our children made orphans, your unworthy brother wishes to lift up his hands before god and appeal to him and say, thou who knowest all things, knowest that i am innocent in this matter. i am with great respect, gentlemen, yours in the bonds of christ, r. b. thompson. p. s.--if you do not intend to be in quincy this week, would you favor us with your opinion on this subject? r. b. thompson. quincy, monday morning, 13th may, 1839. _letter of elder parley p. pratt to judge austin a. king_. state of missouri, richmond, ray county, may 13, 1839. _to the honorable austin a. king, judge of the court of this and the adjoining counties_: honorable sir:--having been confined in prison near seven months, and the time having now arrived when a change of venue can be taken in order for the further prosecution of our trials, and the time having come when i can speak my mind freely, without endangering the lives of any but myself, i now take the liberty of seriously objecting to trial anywhere within the bounds of the state, and of earnestly praying to your honor and to all the authorities, civil and military, that my case may come within the law of banishment, which has been so rigorously enforced upon near ten thousand of our society, including my wife and little ones, with all my witnesses and friends. {353} my reasons are obvious, and founded upon notorious facts, which are known to you, sir, and to the people in general of this republic, and therefore need no proof. they are as follows: first, i have never received any protection by law, either of my person, property, or family, while residing in this state, to which i first emigrated in 1831. secondly, i was driven by force of arms from jackson county, wounded and bleeding, in 1833, while my house was burned, my crops and provision, robbed from me or destroyed, and my land kept from me until now, while my family was driven out without shelter, at the approach of winter. thirdly, these crimes still go unpunished, notwithstanding i made oath before the honorable judge ryland, then circuit judge of that district, to the foregoing outrages; and i also applied in person to his excellency daniel dunklin, then governor of the state, for redress and protection, and a restoration of myself and about 1,200 of my fellow-sufferers, to our rights--but all in vain. fourthly, my wife and children have now been driven from our home and improvements in caldwell county, and banished from the state on pain of death, together with about ten thousand of our society, including all my friends and witnesses; and this by the express orders of his excellency lilburn w. boggs, governor of the state of missouri, and by the vigorous execution of his order, by generals lucas and clark, and followed up by murders, rapes, plunderings, thefts and robberies of the most inhuman character by a lawless mob, who have from time to time for more than five years past, trampled upon all law and authority, and upon all the rights of man. fifthly, all these inhuman outrages and crimes go unpunished, and are unnoticed by you, sir, and by all the authorities of the state. sixthly, the legislature of the state has approved of and sanctioned this act of banishment, with all the crimes connected with it, by voting same two hundred thousand dollars for the payment of troops engaged in this unlawful, unconstitutional, and treasonable enterprise. in monarchial governments the banishment of criminals after their trial and legal condemnation, has been frequently resorted to--but the banishment of innocent women and children from house and home and country, to wander in a land of strangers, unprotected and unprovided for, while their husbands and fathers are retained in dungeons, to be tried by some other law, is an act unknown in the annals of history, except in this single instance in the nineteenth century, when it has actually transpired in a republican state, where the constitution guarantees to every man the protection of life and property, and the rights of trial by jury. these are outrages which would put monarchy to the blush, and from which the most despotic tyrants of the dark ages would turn away with shame and disgust. in these proceedings, missouri has {354} enrolled her name on the list of immortal fame--her transactions will be handed down the stream of time to the latest posterity, who will read with wonder and astonishment the history of proceedings which are without a parallel in the annals of time. why should the authorities of the state strain at a gnat and swallow a camel? why be so strictly legal as to compel me to go through all the forms of a slow and legal prosecution previous to my enlargement, [being set free] out of a pretense of respect to laws of the state, which have been openly trampled upon and disregarded towards us from the first to the last? why not include me in the general wholesale banishment of our society, that i may support my family which are now reduced to beggary, in a land of strangers? but when the authorities of the state shall redress all these wrongs; shall punish the guilty according to law; and shall restore my family and friends to all the rights of which we have been unlawfully deprived, both in jackson and all other counties; and shall pay all the damages which we as a people have sustained; then i shall believe them sincere in their professed zeal for law and justice; then shall i be convinced that i can have a fair trial in the state. but until then, i hereby solemnly protest against being tried in this state, with the full and conscientious conviction that i have no just grounds to expect a fair and impartial trial. i therefore most sincerely pray your honor, and all the authorities of the state, to either banish me without further prosecution; or i freely consent to a trial before a judiciary of the united states. with sentiments of high consideration and due respect, i have the honor to subscribe myself, your honor's most humble and obedient; etc. parley p. pratt. to austin a. king. _tuesday, may 14_.--i returned to quincy. wednesday and thursday, 15th and 16th. was engaged in a variety of business relating to the general welfare of the church. _letter of the first presidency to the quincy whig, disclaiming the attitude of lyman wight_. commerce, may 17, 1839. _to the editors of the quincy whig_: gentlemen:--some letters in your paper have appeared over the signature of lyman wight in relation to our affairs with missouri. we consider it is mr. wight's privilege to express his opinion in relation to political or religious matters, and we profess no authority in {355} the case whatever, but we have thought, and do still think, that it is not doing our cause justice to make a political question of it in any manner whatever. we have not at any time thought there was any political party, as such, chargeable with the missouri barbarities, neither any religious society, as such. they were committed by a mob composed of all parties, regardless of all differences of opinion either political or religious. the determined stand in this state, and by the people of quincy in particular, made against the lawless outrages of the missouri mobbers by all parties in politics and religion, have entitled them equally to our thanks and our profoundest regards, and such, gentlemen, we hope they will always receive from us. favors of this kind ought to be engraven on the rock, to last forever. we wish to say to the public, through your paper, that we disclaim any intention of making a political question of our difficulties with missouri, believing that we are not justified in so doing. we ask the aid of all parties, both in politics and religion, to have justice done us and obtain redress. we think, gentlemen, in so saying, we have the feelings of [i. e. represent] our people generally, however, individuals may differ; and we wish you to consider the letters of lyman wight as the feelings and views of an individual, but not of the society as such. we are satisfied that our people as a body disclaim all such sentiments and feel themselves equally bound to both parties in this state, as far as kindness is concerned, and good will; and also believe that all political parties in missouri are equally guilty. should this note meet the public eye through the medium of your paper, it will much oblige your humble servants. joseph smith, jun., sidney rigdon, hyrum smith. {356} chapter xxiv. adventures of the prisoners remaining in missouri--the prophet's narrative of personal experiences in missouri. _saturday, may 18_.--finished my business at quincy for the present. _sunday, 19_.--i arrived at home [commerce] this evening. _monday 20_.--at home attending to a variety of business. _tuesday, 21_.--to show the feelings of that long scattered branch of the house of israel, the jews, i here quote a letter written by one of their number, on hearing; that his son had embraced christianity: _rabbi landau's letter to his son_. breslau, may 21st, 1839. _my dear son_--i received the letter of the berlin rabbi, and when i read it there ran tears out of my eyes in torrents; my inward parts shook, my heart became as a stone! now do you not know that the lord sent me already many hard tribulations? that many sorrows do vex me? but this new harm which you are about to inflict, makes me forget all the former, does horribly surpass them; as well respecting its sharpness, as its stings! i write you this lying on my bed, because my body is afflicted not less than my soul, at the report that you were about to do something which i had not expected from you. i fainted; my nerves and feeling sank, and only by the help of a physician, for whom i sent immediately, i am able to write these lines to you with a trembling hand. alas! you, my son, whom i have bred, nourished and fostered; whom i have strengthened spiritually as well as bodily, you will commit a crime on me! do not shed the innocent blood of your parents for no harm have we inflicted upon you; we are not conscious of any guilt against you, but at all times we thought it our duty to show to you, our {357} first born, all love and goodness. i thought i should have some cheering account of you, but, alas! how terribly i have been disappointed! but to be short; your outward circumstances are such that you may finish your study or [suffer] pain. do you think that the christians, to whom you will go over by changing your religion, will support you and fill up the place of our fellow believers? do not imagine that your outward reasons, therefore, if you have any, are nothing. but out of true persuasion, you will, as i think, not change our true and holy doctrine, for that deceitful, untrue and perverse doctrine of christianity. what! will you give up a pearl for that which is nothing, which is of no value in itself? but you are light-minded; think of the last judgment; of that day when the books will be opened and hidden things will be made manifest; of that day when death will approach you in a narrow pass; when you cannot go out of the way! think of your death bed, from which you will not rise any more, but from which you will be called before the judgment seat of the lord! do you not know, have you not heard, that there is over you an all-hearing ear and an all-seeing eye? that all your deeds will be written in a book and judged hereafter? who shall then assist you when the lord will ask you with a thundering voice, why hast thou forsaken that holy law which shall have an eternal value; which was given by my servant moses, and no man shall change it? why hast thou forsaken that law, and accepted instead of it lying and vanity? come, therefore, again to yourself, my son! remove your bad and wicked counselors: follow my advice, and the lord will be with you! your tender father must conclude because of weeping. a. l. landau, rabbi. [1] {358} _the prophet's letter to w. w. phelps_. commerce, illinois, may 22, 1839. _sir_:--in answer to yours of the 23rd of april, to john p. greene, we have to say that we shall feel obliged by your not making yourself officious concerning any part of our business in future. we shall be glad if you can make a living by minding your own affairs; and we desire (so far as you are concerned) to be left to manage ours as well as we can. we would much rather lose our properties than to be molested by {359} such interference: and, as we consider that we have already experienced much over-officiousness at your hands, concerning men and things pertaining to our concerns, we now request, once for all, that you will avoid all interference in our business or affairs from this time henceforth and forever. amen. [2] joseph smith. jun. {360} [sidenote: indictment of parley p. pratt _et al_.] a bill of indictment having been found by a grand jury of the mob in ray county, against parley p. pratt, morris phelps and luman gibbs, for murder, and against king follet for robbery, and having obtained a change of venue to boone county, they were handcuffed together two by two on the morning of the twenty-second, [of may] with irons around the wrists of each, and in this condition they were taken from prison and placed in a carriage. the people of richmond gathered around them to see them depart, but none seemed to feel for them except two persons. one of these (general parks' lady) bowed to them through the window, and looked as if touched with pity. the other was a mr. hugins, merchant of richmond, who bowed with some feeling as they passed. they then took leave of richmond, accompanied by sheriff brown, and four guards with drawn pistols, and moved towards columbia. it had been thundering and raining for some days, and the thunder storm lasted with but short cessations from the time they started till they arrived at the place of destination, which took five days. the small streams were swollen, making it very difficult to cross them. [sidenote: an adventure by the way.] _thursday, may 23_.--the prisoners came to a creek which was several rods across, with a strong current and very deep. it was towards evening, and far from any house and they had received no refreshments through the day. here the company halted, and knew not what to do; they waited awhile for the water {361} to fall, but it fell slowly. all hands were hungry and impatient, and a lowery night seemed to threaten that the creek would rise before morning by the falling of additional rains. in this dilemma some counseled one thing and some another. at last mr. pratt proposed to the sheriff, that if he would take off his irons, he would go into the water to bathe, and by that means ascertain the depths and bottom. this the sheriff consented to after some hesitation. brother pratt then plunged into the stream and swam across, and attempted to wade back; he found it to be a hard bottom, and the water about up to his chin, but a very stiff current. after this, mr. brown, the sheriff, undertook to cross on his horse, but was thrown off and buried in the stream. this accident decided the fate of the day. being now completely wet, the sheriff resolved to effect the crossing of the whole company bag and baggage. accordingly several stripped off their clothes and mounted on the bare backs of the horses, and taking their clothing, saddles and arms, together with one trunk, and bedding, upon their shoulders, they bore them across in safety, without wetting. this was done by riding backwards and forwards across the stream several times. in this sport and labor prisoners, guards and all mingled in mutual exertion. all was now safe but the carriage. brother phelps then proposed to swim that across, by hitching two horses before it; and he mounted on one of their backs, while brother pratt and one of the guards swam by the side of the carriage to keep it from upsetting by the force of the current; and thus they all got safe to land. everything was soon replaced; prisoners in the carriage and the suite on horseback, moving swiftly on, and at dark arrived at a house of entertainment, amid a terrible thunder storm. i was busy in counseling, writing letters and attending to general business of the church this week. {362} _the prophet's letter to e. w. harris_. commerce, illinois, may 24, 1839. _dear sir_:--i write you to say that i have selected a town lot for you just across the street from my own, and immediately beside yours, one for mr. cleveland. as to getting the temporary house erected which you desired, i have not been able to find any person willing to take hold of the job, and have thought that perhaps you may meet with some person at quincy who could take it in hand. business goes on with us in quite a lively manner, and we hope soon to have brother harris and family, with other friends, to assist us in our arduous, but glorious undertaking. our families are all well, as far as we have knowledge, all things are going on quietly and smoothly. yours, etc. joseph smith, jun. _letter of the prophet and emma smith to judge cleveland_. commerce, illinois, may 24th, 1839. _dear mr. and mrs. cleveland_:--we write you in order to redeem our pledge, which we would have done before now, but that we have been in the midst of the bustle of business of various kinds ever since our arrival here. we, however, beg to assure you and your family that we have not forgotten you, but remember you all, as well as the great kindness and friendship which we have experienced at your hands. we have selected a lot for you, just across the street from our own, beside mr. harris; and in the orchard, according to the desire of sister cleveland, and also on the river, adapted to mr. cleveland's trade. the various [lines of] business attendant on settling a new place, go on here at present briskly; while all around and concerning us, goes on quietly and smoothly, as far as we have knowledge. it would give us great pleasure to have you all here along with us, and this we hope to enjoy in a short time. i have also remembered rufus cleveland to the surveyor, and am happy to be able to say that the land in iowa far exceeds my expectations both as to richness of soil, and beauty of location, more so than any part of missouri which i have seen. we desire to have mr. cleveland and his brother come up here as soon as convenient, and see our situation, when they can judge for themselves, and we shall be happy to see them and give them all information in our power. father smith and family arrived here yesterday; his health rather improves. we all join in sending our sincere {363} respects to each and every one of you, and remain your very sincere friends, joseph smith, jun., emma smith. addressed to judge cleveland and lady, quincy, illinois. _the prophet's letter to bishop whitney, asking him to settle at commerce_. commerce, illinois, 24th may, 1839. dear sir:--this is to inform you that elder granger has succeeded in obtaining the house which he had in contemplation when he left here; and as we feel very anxious to have the society of bishop whitney and his family here, we hope that he will use every exertion consistent with his own business and convenience to come up to us at commerce as soon as it is in his power. joseph smith, jun. bishop n. k. whitney. [sidenote: the twelve to go to england.] _friday, may 24_.--the twelve made a report of the proceedings of the seventies, which i sanctioned. i also approved of the twelve going to england. [sidenote: cruel treatment of parley p. pratt and companions.] this day the missouri prisoners crossed the missouri river at "arrow rock," so called from the lamanites coming from all quarters to get a hard rock from the bluff out of which to make arrow points. during this journey the prisoners had slept each night on their backs on the floor; being all four of them ironed together with hand and ankle irons made for the purpose. this being done the windows and doors were all fastened, and then five guards with their loaded pistols staid in the room, and one at a time sat up and watched during the night. this cruelty was inflicted on them more to gratify a wicked disposition than anything else: for it was vain for them to have tried to escape, without any irons being put on them; and had they wished to escape, they had a tolerably good opportunity at the creek. _answer of the first presidency to r. b. thompson on the lyman wight affair_. commerce, hancock co., illinois, 25th may, 1839. dear sir:--in answer to yours of the 13th instant, to us, concerning {364} the writings of colonel lyman wight, on the subject of our late sufferings in the state of missouri, we wish to say, that as to a statement of our persecutions being brought before the world as a political question, we entirely disapprove of it. having, however, great confidence in colonel wight's good intentions, and considering it to be the indefeasible right of every free man to hold his own opinion in politics as well as religion, we will only say that we consider it to be unwise, as it is unfair, to charge any one party in politics or any sect of religionists with having been our oppressors, since we so well know that our persecutors in the state of missouri were of every sect, and of all parties, both religious and political; and as brother wight disclaims having spoken evil of any administration, save that of missouri, we presume that it need not be feared that men of sense will now suppose him wishful to implicate any other. we consider that in making these remarks we express the sentiments of the church in general, as well as our own individually, and also when we say in conclusion, that we feel the fullest confidence, that when the subject of our wrongs has been fully investigated by the authorities of the united states, we shall receive the most perfect justice at their hands; whilst our unfeeling oppressors shall be brought to condign punishment, with the approbation of a free and enlightened people, without respect to sect or party. we desire that you may make whatever use you may think proper of this letter, and remain your sincere friends and brethren. joseph smith, jun., hyrum smith, sydney rigdon. elder robert b. thompson. [sidenote: case of wm. smith.] _saturday, may 25_.--this day i met the twelve in council. the case of brother william smith came up for investigation and was disposed of. [3] _sunday, 26_.--i spent the day at home. elders orson pratt and john taylor preached. [sidenote: parley p. pratt and fellow prisoners arrive at columbia.] as the prisoners in missouri arrived at their new house in boone county, i will give a sketch of their experience from elder pratt's testimony: when we arrived within four miles of columbia the bridge had been destroyed from over a large and rapid {365} river; and here we were some hours in crossing over in a tottlish canoe having to leave our carriage, together with our bedding, clothing, our trunk of clothing, books, papers, etc.; but all came to us in safety after two days. after we had crossed the river, our guards having swam their horses, mounted them, and we proceeded towards columbia, the prisoners walking on foot, being fastened together two by two by the wrists. after walking two or three miles, mr. brown hired a carriage and we rode into columbia. it was about sunset on sunday evening, and as the carriage and our armed attendants drove through the streets we were gazed upon with astonishment by hundreds of spectators, who thronged the streets and looked out at the windows, doors, etc., anxious to get a glimpse of the strange beings called "mormons." on our arrival we were immediately hurried to the prison, without going to a tavern for refreshment, although we had traveled a long summer day without anything to eat. when unloosed from our fetters we were ushered immediately into the jail, and next moment a huge trap door was opened and down we went into a most dismal dungeon, which was full of cobwebs and filth above, below, and all around the walls, having stood empty for nearly two years. here was neither beds, nor chairs, nor water, nor food, nor friends, nor any one on whom we might call, even for a drink of cold water; for brown and all the others had withdrawn to go where they could refresh themselves. when thrust into this dungeon, we were nearly ready to faint of hunger and thirst and weariness. we walked the room for a few moments, and then sank down upon the floor in despondency and wished to die; for like elijah of old, if the lord had enquired "what dost thou here?" we could have replied, "lord, they have killed thy prophets, and thrown down thine altars and have driven out all thy saints from the land, and we only are left to tell thee; and they seek our lives, to take them away; and now, therefore, let us die." when we had been in the dungeon some time, our new jailer handed down some provisions, but by this time i was too faint to eat; i tasted a few mouthfulls, and then suddenly the trap door opened, and some chairs were handed to us, and the new sheriff, mr. martin, and his deputy, mr. hamilton, entered our dungeon and talked so kindly to us, that our spirits again revived in some measure. this night we slept cold and uncomfortable, having but little bedding. next morning we were suffered to come out of the dungeon, and the liberty of the upper room was given us through the day ever afterwards. we now began to receive kind treatment from our jailer and from our new sheriff; for it was mr. brown that had caused all our neglect {366} and sufferings the previous evening. our jail in columbia was a large wooden block building with two apartments; one was occupied by the jailer and his family and the other by the prisoners. _monday, 27_.--i was at home. _the prophet and vinson knight's letter to mark bigler_. commerce, hancock county, illinois, may 27, 1839. _father bigler_: dear sir:--we have thought well to write you by brother markham on the subject of our purchase of lands here, in order to stir up your pure mind to a remembrance of the situation in which we have been placed by the act of the councils of the church having appointed us a committee to transact business here for the church. we have, as is known to the church in general, made purchases and entered into contracts and promised payments of moneys, for all of which we now stand responsible. now as money seems to come in too slowly, in order that we may be able to meet our engagements, we have determined to call upon the liberality of father bigler, through the agency of brother markham, and request that he will place in his hands for us, the sum of five or six hundred dollars, for which he shall have the security of said committee, also through the agency of brother markham, and the thanks of the church besides. joseph smith, jun., vinson knight. to mark bigler, quincy, illinois. _the prophet's letter to lyman wight, on the matter of r. b. thompson's complaint_. commerce, illinois, may 27, 1839. dear sir:--having last week received a letter from brother robert b. thompson, concerning your late writings in the _quincy whig_, and understanding thereby that the church in general in quincy were rather uneasy concerning these matters, we have thought best to consider the matter, of course, and accordingly being in council on saturday last, the subject was introduced, and discussed at some length, when an answer to brother thompson's letter was agreed to and sanctioned by the council, which answer i expect will be published, and of course you will have an opportunity to see it. it will be seen by that letter that we do not at all approve of the course which you have thought proper to take, in making the subject of our {367} sufferings a political question. at the same time you will perceive that we there express what we really feel: that is, a confidence in your good intentions. and (as i took occasion to state to the council) knowing your integrity of principle, and steadfastness in the cause of christ, i feel not to exercise even the privilege of counsel on the subject, save only to request that you will endeavor to bear in mind the importance of the subject, and how easy it might be to get into a misunderstanding with the brethren concerning it; and though last, not least, that whilst you continue to go upon your own credit you will also steer clear of making the church appear as either supporting or opposing you in your politics lest such a course may have a tendency to bring about persecution on the church, where a little wisdom and caution may avoid it. i do not know that there is any occasion for my thus cautioning you in this thing, but having done so, i hope it will be well taken, and that all things shall eventually be found to work together for the good of the saints. i should be happy to have you here to dwell amongst us and am in hopes soon to have that pleasure. i was happy to receive your favor of the 20th instant, and to observe the contents; and beg to say in reply that i shall attend to what you therein suggest, and shall feel pleasure at all times to answer any requests of yours, and attend to them also in the best manner possible. with every possible feeling of love and friendship, for an old fellow prisoner and brother in the lord, i remain, sir, your sincere friend, joseph smith, jun. to lyman wight, quincy, illinois. _letter of appointment to stephen markham_. _to the church of jesus christ of latter-day saints, greeting_: from our knowledge of the good sacrifices made by the bearer, brother stephen markham, in behalf of the welfare of us, and the church generally, and from the great trust which we have oftentimes reposed in him, and as often found him trustworthy, not seeking his own aggrandizement, but rather that of the community, we feel warranted in commissioning him to go forth among the faithful, as our agent to gather up and receive such means in money or otherwise, as shall enable us to meet our engagements which are now about to devolve upon us in consequence of our purchases here for the church; and we humbly trust that our brethren generally will enable him to come to our assistance before our credit shall suffer on this account. joseph smith, jun., presiding elder. {368} _thursday, may 28_.--i was at home. [sidenote: parley p. pratt _et al_ seek a trial.] when the missouri prisoners arrived at columbia they applied to judge reynolds for a special term of court to be holden for their trials. the petition was granted and july 1st was appointed for the sitting of the court. _monday may 29_.--i was about home until the latter part of the week, when i went to quincy in company with my counselors. i continued to assist in making preparations to lay our grievances before the general government, and many of the brethren were making their reports of damages sustained in missouri. i wrote as follows: _june 4, 1839_. _the prophet's narration of his personal experiences in missouri 1838-9, which he calls "a bill of damages against the state of missouri on account of the suffering and losses sustained therein_." march 12, 1838. with my family i arrived at far west, caldwell county, after a journey of one thousand miles, being eight weeks on my journey, enduring great affliction in consequence of persecution and expending two or three hundred dollars. soon after my arrival at that place, i was informed that a number of men living in daviess county (on the grinstone forks) had offered the sum of one thousand dollars for my scalp: persons to whom i was an entire stranger, and of whom i had no knowledge. in order to attain their end, the roads were frequently waylaid for me. at one time in particular, when watering my horse on shoal creek, i distinctly heard three or four guns snapped at me. i was credibly informed also, that judge king, of the fifth judicial circuit, gave encouragement to individuals to carry into effect their diabolical designs, and has frequently stated that i ought to be beheaded on account of my religion. in consequence of such expressions from judge king and others in authority, my enemies endeavored to take every advantage of me, and heaping up abuse, getting up vexatious lawsuits, and stirring up the minds of the people against me and the people with whom i was connected, although we had done nothing [on our part] to deserve such treatment, but were busily engaged in our several vocations, and desirous to live on peaceable and friendly terms with all men. in consequence of such threats and abuse which i was continually subject to, my family were kept in a continual state of alarm, not knowing any morning what {369} would befall me from day to day, particularly when i went from home. in the latter part of september, 1838, i went to the lower part of the county of caldwell for the purpose of selecting a location for a town. when on my journey i was met by one of our friends with a message from de witt, in carrol county, stating that our brethren who had settled in that place, were, and had for some time been, surrounded by a mob, who had threatened their lives, and had shot several times at them. immediately on hearing this strange intelligence, i made preparations to start, in order if possible to allay the feeling of opposition, if not to make arrangements with those individuals of whom we had made purchases, and to whom i was responsible and holden for part of the purchase money. i arrived there on the--day of september, and found the account which i heard was correct. our people were surrounded by a mob, and their provisions nearly exhausted. messengers were immediately sent to the governor, requesting protection; but instead of lending any assistance to the oppressed, he stated that the quarrel was between the "mormons" and the mob, and they must fight it out. being now almost destitute of provisions, and having suffered great distress, and some of the brethren having died in consequence of their privations and sufferings--i had then the pain of beholding some of my fellow-creatures perish in a strange land, from the cruelty of a mob--and seeing no prospect of relief, the brethren agreed to leave that place and seek a shelter elsewhere, after having their houses burnt down, their cattle driven away, and much of their property destroyed. judge king was also petitioned to afford us some assistance. he sent a company of about one hundred men; but instead of affording us any relief, we were told by general parks [who commanded them] that he could afford none, in consequence of the greater part of his company, under their officer, captain samuel bogart, having mutinied. about seventy wagons left de witt for caldwell, and during their journey were continually insulted by the mob, who threatened to destroy us, and shot at us. in our journey several of our friends died and had to be interred without a coffin, and under such circumstances, this was extremely distressing. immediately on my arrival at caldwell, i was informed by general doniphan, of clay county, that a company of about eight hundred were marching towards a settlement of our brethren in daviess county, and he advised one of the officers that we should immediately go to protect our brethren in daviess county, (in what he called whit's town,) until he should get the militia to put them down. a company of militia, to the number of sixty, who were on their route to that place, he ordered back, believing, as he said, that they were not to be depended upon; and to use his own language were "damned rotten hearted." {370} lieut.-colonel hinkle, agreeably to the advice of general doniphan, and a number of our brethren, volunteered to go to daviess county to render what assistance they could. my labors having been principally expended in daviess county, where i intended to take up my residence; and having a house in building, and having other property there, i hastened up to that place; and while i was there, a number of houses belonging to the brethren were burnt, and depredations were continually committed, such as driving off horses, cattle, sheep, etc., etc. being deprived of shelter, and others having no safety in their houses--because of their being scattered--and being alarmed at the approach of the mob, they had to flock together; their sufferings were very great in consequence of their defenseless situation--being exposed to the weather, which was extremely cold, a large snow storm having just fallen. in this state of affairs, general parks arrived in daviess county, and was at the house of colonel wight when the intelligence was brought that the mob were burning houses, etc.; and also that men, women, and children were flocking into the village for safety. colonel wight, who held a commission in the fifty-ninth regiment under his [parks] command, asked him what steps should be taken. general parks told him that he must immediately call out his men, and go and put the mob down. preparations were made at once to raise a force to quell the mob, who, on ascertaining that we were determined to bear such treatment no longer, but to make a vigorous effort to subdue them, and likewise being informed of the orders of general parks, broke up their encampment and fled. some of the inhabitants in the immediate neighborhood, who seeing no prospects of driving us by force, resorted to stratagem, and actually set fire to their own houses (miserable log houses, after having removed their property and effects) and then sent information to the governor, stating that our brethren were committing depredations and destroying their property, burning houses, etc. on the retreat of the mob from daviess county, i returned home to caldwell. on my arrival there, i understood that a mob had commenced hostilities in the borders of caldwell; had taken some of our people prisoners; burnt some houses, and had done considerable damage. immediately captain patten was ordered out by lieut.-col. hinkle to go against them, and about daylight next morning came up with them. upon the approach of our people the mob fired upon them, and after discharging their pieces, fled with great precipitation. in this affray, captain patten, along with two others, fell a victim to that spirit of mobocracy which has prevailed to such an extent; others were severely wounded. on the day after this affray, captain patten {371} sent for me to pray for him, which request i complied with, and then returned to my home. there continued to be great commotion in the county, caused by the conduct of the mob, who were continually burning houses, driving off horses, cattle, etc., and taking prisoners, and threatening death to all the "mormons." amongst the cattle driven off were two cows of mine. on the 28th of october, a large company of armed soldiers were seen approaching far west, and encamped about one mile from the town. the next day i was waited upon by lieutenant-colonel hinkle, who stated that the officers of the militia requested an interview with us in order to come to some amicable settlement of the difficulties which then existed; they, the officers, not wishing, under the present circumstances, to carry into effect the exterminating orders they had received. i immediately complied with the request, and in company with messieurs rigdon, robinson, wight, and pratt, proceeded to meet the officers of the militia, but instead of treating us with respect, and as persons desirous to accommodate matters, to our astonishment we were delivered up as prisoners of war, and taken into their camp as such. it would be in vain for me to give any idea of the scene which now presented itself in the camp. the hideous yells of more than a thousand infuriated beings, whose desire was to wreak their vengeance upon me and the rest of my friends, was truly awful, and enough to appall the stoutest heart. in the evening we had to lie down on the cold ground, surrounded by a strong guard. we petitioned the officers to know why we were thus treated; but they utterly refused to hold any conversation with us. the next day they held a court martial upon us and sentenced me, with the rest of the prisoners, to be shot; which sentence was to be carried into effect on friday morning in the public square, as they said as an ensample to the rest of the members; but through the kind providence of god, their murderous sentence was not carried into execution. the militia then went to my house and drove my family out of doors under sanction of general lucas, and carried away all my property. i had an opportunity of speaking to general wilson, and on asking him the cause of such strange proceedings, i told him that i was a democrat, and had always been a supporter of the constitution. he answered, "i know that, and that is the reason why i want to kill you, or have you killed." we were led into the public square, and after considerable entreaty, we were permitted to see our families, being attended by a strong guard. i found my family in tears, they having believed that the mob had carried into effect their sentence; they clung to my garments weeping. i requested to have a private interview with my wife in an adjoining room, but was refused; when taking my departure from my family, {372} it was almost too painful for me. my children clung to me, and were thrust away at the point of the swords of the soldiery. we were then removed to jackson county, under the care of general wilson; and during our stay there, we had to sleep on the floor, with nothing but a mantle for our covering, and a stick of wood for our pillow, and had to pay for our own board. while we were in jackson county, general clark with his troops arrived in caldwell, and sent an order for our return, holding out the inducement that we were to be reinstated to our former privileges; but instead of being taken to caldwell county, we were taken to richmond, ray county, where we were immured in prison and bound in chains. after we were thus situated, we were under the charge of colonel price, of chariton county, who suffered us to be abused in every manner which the people thought proper. our situation at this time was truly painful. we were taken before a court of inquiry; but in consequence of the proceedings of the mob, and their threats, we were not able to get such witnesses as would have been serviceable; even those we had were abused by the state's attorney, and the court, and were not permitted to be examined by the court as the law directs. we were committed to liberty jail, and petitioned judge turnham for a writ of habeas corpus; but owing to the prejudice of the jailer, all communication was entirely cut off. however, at length we succeeded in getting a petition conveyed to the judge, but he neglected to pay any attention to it for fourteen days, and kept us in suspense. he then ordered us to appear before him; but he utterly refused to hear any of our witnesses, which we had been at a great trouble in providing. our lawyer also refused to act, being afraid of the people. we likewise petitioned judge king and the judges of the supreme court, but they utterly refused. our victuals were of the coarsest kind, and served up in a manner which was disgusting. after bearing up under repeated injuries, we were moved to daviess county under a strong guard. we were then arraigned before the grand jury, who were mostly intoxicated, who indicted me and the rest of my companions for treason. we then got a change of venue to boone county, and when on our way to that place, on the second evening after our departure, our guards getting intoxicated, i thought it a favorable time to effect our escape from such men, whose aim was only to destroy our life and to abuse us in every manner that wicked men could invent. accordingly we took advantage of their situation, and made our escape; and after enduring considerable fatigue, and suffering hunger and weariness, expecting that our enemies would be in pursuit, we arrived in the town of quincy, illinois, amidst the congratulations of our friends, {373} and the joy of our families. i have been here for several weeks, as it is known to the people of the state of missouri; but they, knowing they had no justice in their crusade against me, have not to my knowledge taken the first step to have me arrested. the loss of property which i have sustained is as follows:--losses sustained in jackson county, daviess county, caldwell county, including lands, houses, harness, hogs, cattle, etc.; books and store goods, expenses while in bonds, of moneys paid out, expenses of moving out of the state, and damages sustained by false imprisonments, threatenings, intimidations, exposure, etc., etc., one hundred thousand dollars. my brother hyrum smith wrote the following- _hyrum smith's statement of sufferings and damages sustained in missouri, and of being driven therefrom_. i left kirtland, ohio, in the spring of 1838, having the charge of a family of ten individuals; the weather was very unfavorable, and the roads worse than i had ever seen, which materially increased my expenses, on account of such long delays upon the road. however, after suffering many privations, i reached my destination in safety, and intended to make my permanent residence in the state of missouri. i sent on by water all my household furniture and a number of farming implements, amounting to several hundred dollars, having made purchases of lands of several hundreds of acres, upon which i intended to settle. in the meantime, i took a house in far west, until i could make further arrangements. i had not been there but a few weeks, before the report of mobs, whose intention was to drive us from our homes, was heard from every quarter. i thought that the reports were false, inasmuch as i know that as a people we had done nothing to merit any such treatment as was threatened. however, at length, from false and wicked reports, circulated for the worst of purposes, the inhabitants of the upper counties of missouri commenced hostilities, threatened to burn our dwellings, and even menaced the lives of our people, if we did not move away; and afterwards, horrid to relate, they put their threats into execution. our people endeavored to calm the fury of our enemies, but in vain; for they carried on their depredations to a greater extent than ever, until most of our people who lived in places at a distance from the towns had collected together, so that they might be the better able to escape from the fury of our enemies, and be in better condition to defend their lives and the little property they had been able to save. it is probable that our persecutors might have been deterred from their purposes, had not wicked and shameful reports been sent to the governor of the state, who ordered out a very large force to exterminate {374} us. when they arrived at far west, we were told what were their orders. however, they did not fall upon us, but took several of my friends and made them prisoners; and the day after, a company of the militia came to my house and ordered me to go with them into the camp. my family at that time particularly needed my assistance, being much afflicted. i told them my situation, but remonstrance was in vain, and i was hurried into the camp, and was subject to the most cruel treatment. along with the rest of the prisoners, i was ordered to be shot; but it was providentially overruled. we were then ordered to jackson county, where our bitterest persecutors resided. before we started, after much entreaty, i was privileged to visit my family, accompanied with a strong guard. i had only time to get a change of linen, &c., and was hurried to where the teams were waiting to convey us to the city of independence, in jackson county. while there i was subjected to continued insult from the people who visited us. i had likewise to lie on the floor, and had to cover myself with my mantle; after remaining there for some time we were ordered to richmond, in ray county, where our enemies expected to shoot us; but finding no law to support them in carrying into effect so strange an act, we were delivered up to the civil law. as soon as we were so, we were thrust into a dungeon, and our legs were chained together. in this situation we remained until called before the court, who ordered us to be sent to liberty in clay county, where i was confined for more than four months, and endured almost everything but death, from the nauseous cell, and the wretched food we were obliged to eat. in the meantime, my family were suffering every privation. our enemies carried off nearly everything of value, until my family were left almost destitute. my wife had been but recently confined and had to suffer more than tongue can describe; and then in common with the rest of the people, had to move, in the month of february, a distance of two hundred miles, in order to escape further persecutions and injury. since i have obtained my liberty, i feel my body broken down and my health very much impaired, from the fatigue and afflictions which i have undergone, so that i have not been able to perform any labor since i have escaped from my oppressors. the loss of property which i sustained in the state of missouri would amount to several thousand dollars; and one hundred thousand dollars would be no consideration for what i have suffered from privations--from my life being continually sought--and all the accumulated sufferings i have been subjected to. hyrum smith. footnotes: 1. this letter was written, it will be observed in 1839, now [1905] sixty-six years ago. it cannot fail to be of interest to all to see the marked change which in that time has come over jewish thought concerning jesus of nazareth. in a work published in 1901 by george croly, "tarry thou till i come," there is a large collection of letters from representative jews in response to his question, "what is the jewish thought today of jesus of nazareth?" from this great number of answers to this question i quote the following represent the general trend of the whole collection. "i regard jesus of nazareth as a jew of the jews, one whom all jewish people are learning to love. his teaching has been an immense service to the world in bringing israel's god to the knowledge of hundreds of millions of mankind. the great change in jewish thought concerning jesus of nazareth, i cannot better illustrate than by this fact: "when i was a boy, had my father, who was a very pious man, heard the name of jesus uttered from the pulpit of our synagogue, he and every other man in the congregation would have left the building, and the rabbi would have been dismissed at once. "now, it is not strange in many synagogues, to hear sermons preached eulogistic of this jesus, and nobody thinks of protesting--in fact, we are all glad to claim jesus as one of our people." "isadore singer." new york, march 25, 1901. "the jew of today beholds in jesus an inspiring ideal of matchless beauty. while he lacks the element of stern justice expressed so forcibly in the law and in the old testament characters, the firmness of self-assertion so necessary to the full development of manhood, all those social qualities which build up the home and society, industry and worldly progress, he is the unique exponent of the principle of redeeming love. his name as helper of the poor, as sympathizing friend of the fallen, as brother of every fellow sufferer, as lover of man and redeemer of woman, has become the inspiration, the symbol and the watchword for the world's greatest achievements in the field of benevolence. while continuing the work of the synagogue, the christian church with the larger means at her disposal created those institutions of charity and redeeming love that accomplished wondrous things. the very sign of the cross has lent a new meaning, a holier pathos to suffering, sickness and sin, so as to offer new practical solutions for the great problems of evil which fill the human heart with new joys of self-sacrificing love." kaufman kohler, ph. d., rabbi of temple beth-el. new york, august 23, 1904. if the jews up to the present time have not publicly rendered homage to the sublime beauty of the figure of jesus, it is because their tormentors have always persecuted, tortured, assassinated them in his name. the jews have drawn their conclusions from the disciples as to the master, which was wrong, a wrong pardonable in the eternal victims of the implacable, cruel hatred of those who called themselves christians. every time that a jew mounted to the sources and contemplated christ alone, without his pretended faithful, he cried, with tenderness and admiration: "putting aside the messianic mission, this man is ours. he honors our race and we claim him as we claim the gospels--flowers of jewish literature and only jewish." max nordau, m. d., critic and philosopher. paris, france. "the jews of every shade of religious belief do not regard jesus in the light of paul's theology. but the gospel of jesus, the jesus who teaches so superbly the principles of jewish ethics, is revered by all the expounders of judaism. his words are studied; the new testament forms a part of jewish literature. among the great preceptors that have worded the truths of which judaism is the historical guardian, none in our estimation and esteem, takes precedence of the rabbi of nazareth. to impute to us suspicious sentiments concerning him does us gross injustice. we know him to be among our greatest and purest. emil g. hirsch, ph. d., ll. d., l. h. d., rabbi of sinai congregation, professor of rabbinical literature in chicago university, chicago, ill., january 26, 1901. again, in 1905, the new york _sun_ published a symposium compiled by dr. isadore singer, editor of the "jewish encyclopedia," on the same subject, in which he quotes some of the most eminent contemporary jewish theologians, historians and orientalists. the following is typical of the whole collection. "if he has added to their [the jewish prophet's] spiritual bequests new jewels of religious truth, and spoken words which are words of life because they touch the deepest springs of the human heart, why should we jews not glory in him? the crown of thorns on his head makes him only the more our brother, for to this day it is borne by his people. were he alive today who, think you, would be nearer his heart,--the persecuted or the persecutors?" dr. gustav gotthell. 2. it will be remembered that william w. phelps, with oliver cowdery and the whitmers, left the church in 1838, and was among the most bitter enemies of the prophet; he was also among those who testified against the prophet and his fellow prisoners before judge austin a. king at richmond. (see report of missouri legislature on mormon difficulties, pp. 120-5). he also joined with others in whitewashing the proceedings of general clark and his troops in their treatment of the citizens of far west. following is the document as it appears in the report of the missouri legislature p. 87: "_certificate of mormons as to the conduct of gen. clark and his troops_. "richmond, november 23, 1838. "understanding the maj. gen. clark is about to return with the whole of his command from the scene of difficulty, we avail ourselves of this occasion to state that we were present when the "mormons" surrendered to maj. gen. lucas at far west, and remained there until maj. gen. clark arrived; and we are happy to have an opportunity as well as the satisfaction of stating that the course of him [clark] and his troops while at far west was of the most respectful kind and obliging character towards the said mormons; and that the destitute among that people are much indebted to him for sustenance during his stay. the modification of the terms upon which the "mormons" surrendered, by permitting them to remain until they could safely go in the spring, was also an act that gave general satisfaction to the mormons. we have no hesitation in saying that the course taken by gen. clark with the mormons was necessary for the public peace, and that the "mormons" are generally satisfied with his course, and feel in duty bound to say that the conduct of the general, his staff officers and troops, was highly honorable as soldiers and citizens, so far as our knowledge extends; and we have heard nothing derogatory to the dignity of the state in the treatment of the prisoners." respectfully, &c. [signed] w. w. phelps, geo walter, john cleminson, g. m. hinkle, john corrill. in view of these proceeding on the part of w. w. phelps it is no matter of astonishment, when he began to show activity respecting the affairs of the saints, that the prophet wrote him the curt letter of the text. 3. that is, elder smith who had been guilty of some willful and irregular conduct while in the state of missouri, was permitted to retain his standing in the quorum of the twelve. {375} chapter xxv. commerce--the prophet's history--doctrinal development. _wednesday, june 5_.--i returned to commerce and spent the remainder of the week at home. _sunday, 9_.--i attended meeting with my wife and family at brother bosiers. elder john e. page preached. _monday, 10_.--elder page baptized one woman. i was engaged in study preparatory to writing my history. [sidenote: first house built by the saints at commerce.] _tuesday, 11_.--i commenced dictating my history for my clerk, james mulholland, to write. about this time elder theodore turley raised the first house built by the saints in this place [commerce]; it was built of logs, about twenty-five or thirty rods north north-east of my dwelling, on the northeast corner of lot 4, block 147, of the white purchase. [sidenote: description of commerce.] when i made the purchase of white and galland, there were one stone house, three frame houses, and two block houses, which constituted the whole city of commerce. between commerce and mr. davidson hibbard's, there was one stone house and three log houses, including the one that i live in, and these were all the houses in this vicinity, and the place was literally a wilderness. the land was mostly covered with trees and bushes, and much of it so wet that it was with the utmost difficulty a footman could get through, and totally impossible for teams. commerce was so unhealthful, very few could live there; but believing that it might become a healthful place by the blessing of heaven to the saints, and no more eligible place presenting itself, i considered it wisdom to make an attempt to build up a city. {376} _wednesday and thursday, 12 and 13_.--i continued to dictate my history. _letter of edward partridge to the prophet_. quincy, june 13, 1839. _president smith_: sir:--your letter in answer to my note to bishop knight, i received by the hand of brother harris. respecting the cattle, i had promised three or four yoke to father myers. i did expect brother shearer would have sent the cattle down immediately, or i should not have been quite so willing to accommodate him with some to move with. some of our poor brethren wished me to furnish them teams to move up to town with, and i promised them that when the teams returned, i would. they were very anxious to get up in time to get in a little garden; and were not my plans frustrated, i could have accommodated them greatly to their satisfaction. the brethren that i allude to are the blind brethren, who say that they had as lief live in tents there as here. it is now too late to think of making gardens, and what is best for them to do, i know not. i had promised some money as soon as i could sell a yoke of cattle. i know of nothing else i have that i can raise money with at this time; and they are getting to be dull sale to what they were. sister meeks has been quite sick, but she is getting better. she has nothing to eat only what she is helped to. a number of other poor here, i think, need assistance; widow sherman for one; but if you think that all the means should be kept up there [at commerce], i have nothing to say, only that i do not believe it to be my duty to stay here living on expense, where i can earn nothing for myself, nor do anything to benefit others. as i before stated, i have promised some money as soon as i can raise it. i have not at this time two dollars in the world, one dollar and forty-four cents is all. i owe for my rent, and for making clothes for some of the poor, and some other things. i am going into the room brother harris leaves, to save rent. what is best for me to do, i hardly know. hard labor i cannot perform; light labor i can; but i know of no chance to earn anything, at anything that i can stand to do. it is quite sickly here. five were buried in four days--brother moses' child, sister louisa p. and brother pettigrew's son hiram, eighteen or nineteen years of age; the other two were children of the world. i spoke to brother isaac higbee about his seine; he said that he would speak to his brother about it. he said he thought they would sell it, or they would come up in the fall and fish a while, but to lend it, he {377} thought it would not be best, as those unaccustomed to fish in the rivers would be apt to tear it to pieces. you perceive that i have not means to get you twine at present; therefore i presume that you will not blame me for not doing it. were i well, i would go up to commerce with brother whitney and settle with the committee and brother rogers, and see what is best to do; probably may come next week. if brother markham could sell one yoke of cattle and let me have the avails of them, i should be glad; and i think it best to let two yoke, that are up there, go to father myers. as to teams to move up some of the poor, do as you think best. edward partridge. president joseph smith, jun., commerce. [sidenote: excitement at columbia prison, mo.] _friday, 14_.--continued writing history. this evening there was a great excitement about the jail of columbia, missouri. several individuals went and called for the jailer, but he was absent. they next called for the jailer's wife, and offered her money to let the prisoners go, which she declined, and becoming alarmed, raised a cry which brought the whole village together, armed with bowie knives, guns, pistols, etc.; but finding no one there, they soon returned home, except a few to guard the prison. this now brought different individuals to see the prisoners, and by acquaintance those feelings were softened towards the saints. [sidenote: visit of the prophet with wm. smith.] _saturday, 15_.--i started with my family to visit brother don carlos smith. we met brother william on the prairie, about four miles west of carthage; found him in good spirits, and went with him to his house in plymouth; found his family well. staid over night, and had a very satisfactory visit. [sidenote: visit with don carlos.] _sunday, 16_.--we went to brother don carlos smith's, in mcdonough county, near the village of macombe, where we spent the remainder of the day. _monday, 17_.--bishops whitney and knight arrived at commerce. i staid at brother don carlos' this day, and my brother samuel h. smith came in; i had not seen {378} him before, since my deliverance from prison. bishop knight returned to quincy. _tuesday, 18_.--i went to the house of a man by the name of matthews. during the evening the neighbors came in and i gave them a short discourse. [sidenote: ministry of the prophet.] _thursday, 20_.--visited at elder zebedee coltrin's. from hence we were invited to visit at brother vance's, which we did, and there gave to the brethren and friends of the neighborhood a brief history of the coming forth of the book of mormon. _saturday, 22_.--we returned to brother don carlos' place. _sunday, 23_.--went to brother wilcox's and preached to a very crowded congregation; and so eager were they to hear, that a part of them stood out in the rain during the sermon. in general they expressed good satisfaction as to what they heard. [sidenote: purchase of lands in iowa.] _monday, 24_.--we started for home, and went to brother perkins, near fountain green, in hancock county, where they insisted we should tarry, and we complied. this day the church purchased the town of nashville, in lee county, iowa territory, together with twenty thousand acres of land adjoining it. tuesday, 25.--we held a meeting, at which i spoke with considerable liberty to a large congregation. [sidenote: return of the prophet to commerce.] _wednesday, 26_.--i with my family returned to our home at commerce. _thursday 27_.- _the prophet's answer to jacob stollings_. commerce, illinois, june 27, 1839. sir:--in answer to yours concerning those books, i have to say that i have made inquiry concerning them, as far as i consider there is any prospect of obtaining them for you; and not having been able to trace them in the least degree, i have determined to give up the pursuit. i {379} would recommend you to inquire after them of dr. avard, as the only chance i know of at present. yours, etc., joseph smith, jun. p. s.--since writing the above, i have ascertained of one man (who told me) that he saw dr. avard have the books; but what he did with them, he knows not. j. s. to mr. jacob stollings. [sidenote: restoration of orson hyde.] i attended a conference of the twelve, at which time brother orson hyde made his confession, and was restored to the priesthood again. at this time i taught the brethren at considerable length on the following subjects: _the prophet's instruction on various doctrines_. faith comes by hearing the word of god, through the testimony of the servants of god; that testimony is always attended by the spirit of prophecy and revelation. repentance is a thing that cannot be trifled with every day. daily transgression and daily repentance is not that which is pleasing in the sight of god. baptism is a holy ordinance preparatory to the reception of the holy ghost; it is the channel and key by which the holy ghost will be administered. the gift of the holy ghost by the laying on of hands, cannot be received through the medium of any other principle than the principle of righteousness, for if the proposals are not complied with, it is of no use, but withdraws. tongues were given for the purpose of preaching among those whose language is not understood; as on the day of pentecost, etc., and it is not necessary for tongues to be taught to the church particularly, for any man that has the holy ghost, can speak of the things of god in his own tongue as well as to speak in another; for faith comes not by signs, but by hearing the word of god. the doctrine of the resurrection of the dead and the eternal judgement are necessary to preach among the first principles of the gospel of jesus christ. the doctrine of election. st. paul exhorts us to make our calling and election sure. this is the sealing power spoken of by paul in other places. "13. in whom ye also trusted, that after ye heard the word of truth, the {380} gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy spirit of promise, "14. which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory, that we may be sealed up unto the day of redemption."--ephesians, 1st chapter. this principle ought (in its proper place) to be taught, for god hath not revealed anything to joseph, but what he will make known unto the twelve, and even the least saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, know ye the lord; for all shall know him (_who remain_) from the least to the greatest. how is this to be done? it is to be done by this sealing power, and the other comforter spoken of, which will be manifest by revelation. there are two comforters spoken of. one is the holy ghost, the same as given on the day of pentecost, and that all saints receive after faith, repentance, and baptism. this first comforter or holy ghost has no other effect than pure intelligence. it is more powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge, of a man who is of the literal seed of abraham, than one that is a gentile, though it may not have half as much visible effect upon the body; for as the holy ghost falls upon one of the literal seed of abraham, it is calm and serene; and his whole soul and body are only exercised by the pure spirit of intelligence; while the effect of the holy ghost upon a gentile, is to purge out the old blood, and make him actually of the seed of abraham. that man that has none of the blood of abraham (naturally) must have a new creation by the holy ghost. in such a case, there may be more of a powerful effect upon the body, and visible to the eye, than upon an israelite, while the israelite at first might be far before the gentile in pure intelligence. the other comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. after a person has faith in christ, repents of his sins, and is baptized for the remission of his sins and receives the holy ghost, (by the laying on of hands), which is the first comforter, then let him continue to humble himself before god, hungering and thirsting after righteousness, and living by every word of god, and the lord will soon say unto him, son, thou shalt be exalted. when the lord has thoroughly proved him, and finds that the man is determined to serve him at all hazards, then the man will find his calling and his election made sure, then it will be his privilege to receive the other comforter, which the lord hath promised the saints, as is recorded in the testimony of st. john, in the 14th chapter, from the 12th to the 27th verses. {381} note the 16, 17, 18, 21, 23 verses: "16. and i will pray the father, and he shall give you another comforter, that he may abide with you forever; "17. even the spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you. "18. i will not leave you comfortless: i will come to you. * * * "21. he that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me should be loved of my father, and i will love him, and will manifest myself to him. "23. if a man love me, he will keep my words: and my father will love him, and we will come unto him, and make our abode with him." now what is this other comforter? it is no more nor less that the lord jesus christ himself; and this is the sum and substance of the whole matter; that when any man obtains this last comforter, he will have the personage of jesus christ to attend him, or appear unto him from time to time, and even he will manifest the father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the kingdom of god; and this is the state and place the ancient saints arrived at when they had such glorious visions--isaiah, ezekiel, john upon the isle of patmos, st. paul in the three heavens, and all the saints who held communion with the general assembly and church of the first born. the spirit of revelation is in connection with these blessings. a person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i. e.) those things that were presented unto your minds by the spirit of god, will come to pass; and thus by learning the spirit of god and understanding it, you may grow into the principle of revelation, until you become perfect in christ jesus. an evengelist is a patriarch, even the oldest man of the blood of joseph or of the seed of abraham. wherever the church of christ is established in the earth, there should be a patriarch for the benefit of the posterity of the saints, as it was with jacob in giving his patriarchal blessing unto his sons, etc. {382} chapter xxvi. the prophet's ministry in the vicinity of commerce--address to the twelve. _friday, 28_.--i was transacting business of various kinds; counseling, consulting the brethren, etc., etc. _saturday 29_.--i was mostly at home. [sidenote: the prophet testifies to the book of mormon.] _sunday 30_.--i attended meeting at brother bosier's. there was a crowded audience, and i bore testimony concerning the truth of the work, and also of the truth of the book of mormon. this day sister morris phelps, who had traveled one hundred and fifty miles, in company with her brother, john w. clark, to see her husband, arrived at columbia jail. [sidenote: the missouri prisoners.] _monday, july 1, 1839_.--i spent the day principally in counseling the brethren. this day also the court was called for the trial of parley p. pratt, and brethren in prison in boone county; but as they were not ready for trial, (all their witnesses had been banished the state), the court was adjourned to the 23rd of september. [sidenote: founding of zarahemla.] _tuesday 2_.--spent the forenoon of this day on the iowa side of the river. went, in company with elders sidney rigdon, hyrum smith, and bishops whitney and knight, and others, to visit a purchase lately made by bishop knight as a location for a town, and advised that a town be built there, and called zarahemla. [sidenote: the prophet with the twelve and the seventies.] in the afternoon met with the twelve and some of the seventies who are about to proceed on their mission to europe, and the nations of the earth, and islands of the sea. {383} the meeting was opened by singing and prayer, after which the presidency proceeded to bless two of the twelve who had lately been ordained into the quorum, namely, wilford woodruff and george a. smith; and one of the seventies, namely, theodore turley; after which, blessings were also pronounced by them [the presidency] on the heads of the wives of some of those about to go abroad. [sidenote: hyrum smith's admonition to the twelve.] the meeting was then addressed by president hyrum smith, by way of advice to the twelve, chiefly concerning the nature of their mission; their practicing prudence and humility in their plans or subjects for preaching; necessity of their not trifling with their office, and of holding on strictly to the importance of their mission, and the authority of the priesthood. i then addressed them and gave much instruction calculated to guard them against self-sufficiency, self-righteousness, and self-importance; touching upon many subjects of importance and value to all who wish to walk humbly before the lord, and especially teaching them to observe charity, wisdom and fellow-feeling, with love one towards another in all things, and under all circumstances, in substance as follows: _the prophet's address to the twelve_. [sidenote: mercy and forgiveness.] ever keep in exercise the principle of mercy, and be ready to forgive our brother on the first intimations of repentance, and asking forgiveness; and should we even forgive our brother, or even our enemy, before he repent or ask forgiveness, our heavenly father would be equally as merciful unto us. [sidenote: humility and brotherhood of the twelve.] again, let the twelve and all saints be willing to confess all their sins, and not keep back a part; and let the twelve be humble, and not be exalted, and beware of pride, and not seek to excel one above another, but act for each other's good, {384} and pray for one another, and honor our brother or make honorable mention of his name, and not backbite and devour our brother. why will not man learn wisdom by precept at this late age of the world, when we have such a cloud of witnesses and examples before us, and not be obliged to learn by sad experience everything we know? must the new ones that are chosen to fill the places of those that are fallen, of the quorum of the twelve, begin to exalt themselves, until they exalt themselves so high that they will soon tumble over and have a great fall, and go wallowing through the mud and mire and darkness, judas like, to the buffetings of satan, as several of the quorum have done, or will they learn wisdom and be wise? o god! give them wisdom, and keep them humble, i pray. [sidenote: avoid vainglory.] when the twelve or any other witnesses stand before the congregations of the earth, and they preach in the power and demonstration of the spirit of god, and the people are astonished and confounded at the doctrine, and say, "that man has preached a powerful discourse, a great sermon," then let that man or those men take care that they do not ascribe the glory unto themselves, but be careful that they are humble, and ascribe the praise and glory to god and the lamb; for it is by the power of the holy priesthood and the holy ghost that they have power thus to speak. what art thou, o man, but dust? and from whom receivest thou thy power and blessings, but from god? [sidenote: be honest, sober, vigilant.] then, o ye twelve! notice this _key_, and be wise for christ's sake, and your own soul's sake. ye are not sent out to be taught, but to teach. let every word be seasoned with grace. be vigilant; be sober. it is a day of warning, and not of many words. act honestly before god and man. beware of gentile sophistry; such as bowing and scraping unto men in whom you have no confidence. be honest, open, and frank in all your intercourse with mankind. {385} [sidenote: beware of treason.] o ye twelve! and all saints! profit by this important _key_--that in all your trials, troubles, temptations, afflictions, bonds, imprisonments and death, see to it, that you do not betray heaven; that you do not betray jesus christ; that you do not betray the brethren; that you do not betray the revelations of god, whether in the bible, book of mormon, or doctrine and covenants, or any other that ever was or ever will be given and revealed unto man in this world or that which is to come. yea, in all your kicking and flounderings, see to it that you do not this thing, lest innocent blood be found upon your skirts, and you go down to hell. all other sins are not to be compared to sinning against the holy ghost, and proving a traitor to the brethren. [sidenote: the sign of apostasy.] i will give you one of the _keys_ of the mysteries of the kingdom. it is an eternal principle, that has existed with god from all eternity: that man who rises up to condemn others, finding fault with the church, saying that they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy; and if he does not repent, will apostatize, as god lives. the principle is as correct as the one that jesus put forth in saying that he who seeketh a sign is an adulterous person; and that principle is eternal, undeviating, and firm as the pillars of heaven; for whenever you see a man seeking after a sign, you may set it down that he is an adulterous man. about this time, in reply to many inquiries, i also gave an explanation of the priesthood, and many principles connected therewith, of which the following is a brief synopsis: _the prophet on priesthood_. [sidenote: adam and the presidency of the priesthood.] the priesthood was first given to adam; he obtained the first presidency, and held the keys of it from generation to generation. he obtained it in the creation, {386} before the world was formed, as in gen. 1:26, 27, 28. [1] he had dominion given him over every living creature. he is michael the archangel, spoken of in the scriptures. then to noah, who is gabriel; he stands next in authority to adam in the priesthood; he was called of god to this office, and was the father of all living in his day, and to him was given the dominion. these men held keys first on earth, and then in heaven. [sidenote: eternity of the priesthood.] the priesthood is an everlasting principle, and existed with god from eternity, and will to eternity, without beginning of days or end of years. the keys have to be brought from heaven whenever the gospel is sent. when they are revealed from heaven, it is by adam's authority. [sidenote: adam's place in the order of the worthies.] daniel in his seventh chapter speaks of the ancient of days; he means the oldest man, our father adam, michael, [2] he will call his children together and hold a council with them to prepare them for the coming of the son of man. he (adam) is the {387} father of the human family, and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. this may take place before some of us leave this stage of action. the son of man stands before him, and there is given him glory and dominion. adam delivers up his stewardship to christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family. [sidenote: the spirit of man eternal.] the spirit of man is not a created being; it existed from eternity, and will exist to eternity. anything created cannot be eternal; and earth, water, etc., had their existence in an elementary state, from eternity. our savior speaks of children and says, their angels always stand before my father. the father called all spirits before him at the creation of man, and organized them. he (adam) is the head, and was told to multiply. the keys were first given to him, and by him to others. he will have to give an account of his stewardship, and they to him. [sidenote: the nature of the priesthood.] the priesthood is everlasting. the savior, moses, and elias, gave the keys to peter, james, and john, on the mount, when they were transfigured before him. the priesthood is everlasting--without beginning of days or end of years; without father, mother, etc. if there is no change of ordinances, there is no change of priesthood. wherever the ordinances of the gospel are administered, there is the priesthood. [sidenote: the restoration of the priesthood.] how have we come at the priesthood in the last days? it came down, down, in regular succession. peter, james, and john had it given to them and they gave it to others. christ is the {388} great high priest; adam next. [3] paul speaks of the church coming to an innumerable company of angels--to god the judge of all--the spirits of just men made perfect; to jesus the mediator of the new covenant.--heb. xii:23. [sidenote: adam in the valley of adam-ondi-ahman.] i saw adam in the valley of adam-ondi-ahman. he called together his children and blessed them with a patriarchal blessing. the lord appeared in their midst, and he (adam) blessed them all, and foretold what should befall them to the latest generation. [4] [sidenote: labors of the patriarchs and moses.] this is why adam blessed his posterity; he wanted to bring them into the presence of god. they looked for a city, etc., ["whose builder and maker is god."--heb. xi:10]. moses sought to bring the children of israel into the presence of god, through the power of the priesthood, but he could not. in the first ages of the world they tried to establish the same thing; and there were eliases raised up who tried to restore these very glories, but did not obtain them; but they prophesied of a day when this glory would be revealed. paul spoke of the dispensation of the fullness of times, when god would gather together all things in one, etc.; and those men to whom these keys have been given, {389} will have to be there; and they without us cannot be made perfect. [sidenote: angels to have part in the work.] these men are in heaven, but their children are on the earth. their bowels yearn over us. god sends down men for this reason. "and the son of man shall send forth his angels, and they shall gather out of his kingdom all things that give offense and them that do iniquity."--(matt. xiii:41). all these authoritative characters will come down and join hand in hand in bringing about this work. [sidenote: the kingdom of heaven.] the kingdom of heaven is like a grain of mustard seed. the mustard seed is small, but brings forth a large tree, and the fowls lodge in the branches. the fowls are the angels. thus angels come down, combine together to gather their children, and gather them. we cannot be made perfect without them, nor they without us; when these things are done, the son of man will descend, the ancient of days sit; we may come to an innumerable company of angels, have communion with and receive instructions from them. paul told about moses' proceedings; spoke of the children of israel being baptized.--(i cor. x:1-4). he knew this, and that all the ordinances and blessings were in the church. paul had these things, and we may have the fowls of heaven lodge in the branches, etc. [sidenote: future deliverance of the saints.] the "horn" made war with the saints and overcame them, until the ancient of days came; judgment was given to the saints of the most high from the ancient of days; the time came that the saints possessed the kingdom. this not only makes us ministers here, but in eternity. [sidenote: importance of revelation.] salvation cannot come without revelation; it is in vain for anyone to minister without it. no man is a minister of jesus christ without being a prophet. no man can be a minister of jesus christ except he has the testimony of jesus; and this is the spirit of prophecy. whenever salvation has been administered, {390} it has been by testimony. men of the present time testify of heaven and hell, and have never seen either; and i will say that no man knows these things without this. [sidenote: a vision and prophecy.] men profess to prophesy. i will prophesy that the signs of the coming of the son of man are already commenced. one pestilence will desolate after another. we shall soon have war and bloodshed. the moon will be turned into blood. i testify of these things, and that the coming of the son of man is nigh, even at your doors. if our souls and our bodies are not looking forth for the coming of the son of man; and after we are dead, if we are not looking forth, we shall be among those who are calling for the rocks to fall upon them. [sidenote: the mission of elijah.] the hearts of the children of men will have to be turned to the fathers, and the fathers to the children living or dead to prepare them for the coming of the son of man. if elijah did not come, the whole earth would be smitten. [sidenote: blessings for the saints in stakes of zion.] there will be here and there a stake [of zion] for the gathering of the saints. some may have cried peace, but the saints and the world will have little peace from henceforth. let this not hinder us from going to the stakes; for god has told us to flee, not dallying, or we shall be scattered, one here, and another there. there your children shall be blessed, and you in the midst of friends where you may be blessed. the gospel net gathers of every kind. [sidenote: haste to build up zion.] i prophesy, that that man who tarries after he has an opportunity of going, will be afflicted by the devil. wars are at hand; we must not delay; but are not required to sacrifice. we ought to have the building up of zion as our greatest object. when wars come, we shall have to flee to zion. the cry is to make haste. the last revelation says, ye shall not have time to have gone over the earth, until these things come. it will come as did the cholera, war, fires, and earthquakes; {391} one pestilence after another, until the ancient of days comes, then judgment will be given to the saints. [sidenote: peace in zion and her stakes.] whatever you may hear about me or kirtland, take no notice of it, for if it be a place of refuge, the devil will use his greatest efforts to trap the saints. you must make yourselves acquainted with those men who like daniel pray three times a day toward the house of the lord. look to the presidency and receive instruction. every man who is afraid, covetous, will be taken in a snare. the time is soon coming, when no man will have any peace but in zion and her stakes. [sidenote: the prophet's vision of judgment.] i saw men hunting the lives of their own sons, and brother murdering brother, women killing their own daughters, and daughters seeking the lives of their mothers. i saw armies arrayed against armies. i saw blood, desolation, fires. the son of man has said that the mother shall be against the daughter, and the daughter against the mother. these things are at our doors. they will follow the saints of god from city to city. satan will rage, and the spirit of the devil is now enraged. i know not how soon these things will take place; but with a view of them, shall i cry peace? no! i will lift up my voice and testify of them. how long you will have good crops, and the famine be kept off, i do not know; when the fig tree leaves, know then that the summer is nigh at hand. [sidenote: visions.] we may look for angels and receive their ministrations, but we are to try the spirits and prove them, for it is often the case that men make a mistake in regard to these things. god has so ordained that when he has communicated, no vision is to be taken but what you see by the seeing of the eye, or what you hear by the hearing of the ear. when you see a vision, pray for the interpretation; if you get not this, shut it up; there must be certainty in this matter. an open vision will manifest that which is more important. lying spirits {392} are going forth in the earth. there will be great manifestations of spirits, both false and true. [sidenote: angels.] being born again, comes by the spirit of god through ordinances. an angel of god never has wings. some will say that they have seen a spirit; that he offered them his hand, but they did not touch it. this is a lie. first, it is contrary to the plan of god: a spirit cannot come but in glory; an angel has flesh and bones; we see not their glory. the devil may appear as an angel of light. ask god to reveal it; if it be of the devil, he will flee from you: if of god, he will manifest himself, or make it manifest. we may come to jesus and ask him; he will know all about it; if he comes to a little child, he will adapt himself to the language and capacity of a little child. [sidenote: powers of the devil; the gift of tongues.] every spirit, or vision, or singing, is not of god. the devil is an orator; he is powerful; he took our savior on to a pinnacle of the temple, and kept him in the wilderness for forty days. the gift of discerning spirits will be given to the presiding elder. pray for him that he may have this gift. speak not in the gift of tongues without understanding it, or without interpretation. the devil can speak in tongues; the adversary will come with his work; he can tempt all classes; can speak in english or dutch. let no one speak in tongues unless he interpret, except by the consent of the one who is placed to preside; then he may discern or interpret, or another may. let us seek for the glory of abraham, noah, adam, the apostles, who have communion with [knowledge of] these things, and then we shall be among that number when christ comes. footnotes: 1. and god said, let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. so god created man in his own image, in the image of god created he him; male and female created he them. and god blessed them and god said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.--gen. i:26-28. 2. the reader will better understand the prophet's exposition of the 7th chapter of daniel if those parts of it with which he deals are before him, hence the following quotation: "i beheld till the thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. a fiery stream issued and came forth from before him: thousand thousands ministered unto him and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. * * * * i saw in the night visions, and, behold, one like the son of man came with the clouds of heaven, and came to the ancient of days, and they brought him near before him. and there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." the prophet daniel saw an earth-power arise and make war upon the saints and prevail against them until-"the ancient of days came, and judgment was given to the saints of the most high; and the time came that the saints possessed the kingdom. * * * * and the kingdom and dominion, and the greatness of the kingdom under the whole heavens, shall be given to the people of the saints of the most high, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him." 3. this is in keeping with the word of the lord in a revelation given march, 1832, where the lord, in speaking to the saints, said that it was his desire-"that you may come up unto the crown prepared for you, and be made rulers over many kingdoms, saith the lord god, the holy one of zion, who hath established the foundations of adam-ondi-ahman; who hath appointed michael [adam] your prince, and established his feet, and set him upon high, and given unto him the keys of salvation under the counsel and direction of the holy one, who is without beginning of days or end of life." it is generally supposed that brigham young was the author of the doctrine which places adam as the patriarchal head of the human race, and ascribes to him the dignity of future presidency over this earth and its inhabitants, when the work of redemption shall have been completed. those who read the prophet's treatise on the priesthood in the text above will have their opinions corrected upon this subject; for clearly it is the word of the lord through the prophet joseph smith which established that doctrine. the utterances of president brigham young but repeat and expound the doctrine which the prophet here sets forth. 4. doctrine and covenants, sec. cvii:53-57. {393} chapter xxvii. baptism of isaac galland--epistle of the twelve to the church. _wednesday, july 3, 1839_.--i baptized dr. isaac galland, and confirmed him at the water's edge; and about two hours afterwards i ordained him to the office of an elder. afternoon. i was engaged in dictating my history. about this time the twelve wrote the following epistle: [sidenote: epistle of the twelve.] _to the elders of the church of jesus christ of latter-day saints, to the churches scattered abroad and to all the saints_: we, the undersigned, feeling deeply interested in the welfare of zion, the upbuilding of the church of christ, and the welfare of the saints in general, send unto you greeting, and pray that "grace, mercy and peace may rest upon you from god our father and the lord jesus christ." but, brethren, the situation of things as they have of late existed has been to us of a peculiarly trying nature. many of you have been driven from your homes, robbed of your possessions, and deprived of the liberty of conscience. you have been stripped of your clothing, plundered of your furniture, robbed of your horses, your cattle, your sheep, your hogs, and refused the protection of law; you have been subject to insult and abuse, from a set of lawless miscreants; you have had to endure cold, nakedness, peril and sword; your wives and your children have been deprived of the comforts of life; you have been subject to bonds, to imprisonment, to banishment, and many to death, "for the testimony of jesus, and for the word of god." many of your brethren, with those whose souls are now under the altar, are crying for the vengeance of heaven to rest upon the heads of their devoted murderers, and saying, "how long, o lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" but it was said to them, that they should rest yet for a little season, until their fellow servants also and their brethren that should be killed, as _they were_, should be fulfilled. dear brethren, we would remind you of this thing; and although you have had indignities, insults and injuries heaped upon you till further {394} suffering would seem to be no longer a virtue; we would say, be patient, dear brethren, for as saith the apostle, "ye have need of patience, that after being tried, ye may inherit the promise." you have been tried in the furnace of affliction; the time to exercise patience is now come; and we shall reap, brethren, in due time, if we faint not. do not breathe vengeance upon your oppressors, but leave the case in the hands of god; "for vengeance is mine, saith the lord, and i will repay." we would say to the widow and the orphan, to the destitute and to the diseased, who have been made so through persecution, be patient; you are not forgotten; the god of jacob has his eye upon you; the heavens have been witness to your sufferings, and these are registered on high; angels have gazed upon the scene, and your tears, your groans, your sorrows, and anguish of heart, are had in remembrance before god; they have entered into the sympathies of one whose bosom is "touched with the feelings of our infirmities," and who was "tempted in all points like unto you;" they have entered into the ears of the lord of sabaoth; be patient, then, until the words of god be fulfilled and his design accomplished; and then shall he pour out his vengeance upon the devoted heads of your murderers; and then shall they know that he is god, and that you are his people. and we would say to all the saints who have made a covenant with the lord by sacrifice, that, inasmuch as you are faithful, you shall not lose your reward, although not numbered among those who were in the late difficulties in the west. we wish to stimulate all the brethren to faithfulness; you have been tried, you are now being tried; and those trials, if you are not watchful, will corrode the mind, and produce unpleasant feelings; but recollect that now is the time of trial; soon the victory will be ours; now may be a day of lamentation--then will be a day of rejoicing; now may be a day of sorrow--but by and by we shall see the lord; our sorrow will be turned into joy, and our joy no man taketh from us. be honest; be men of truth and integrity; let your word be your bond; be diligent, be prayerful; pray for and with your families; train up your children in the fear of the lord; cultivate a meek, a quiet spirit; clothe the naked, feed the hungry, help the destitute, be merciful to the widow and orphan, be merciful to your brethren, and to all men; bear with one another's infirmities, considering your own weakness; bring no railing accusations against your brethren, especially take care that you do not against the authorities or elders of the church, for that principle is of the devil; he is called the accuser of the brethren; and michael, the archangel, dared not bring a railing accusation against the devil, but said, "the lord rebuke thee, satan;" and any man who pursues this {395} course of accusation and murmuring, will fall into the snare of the devil, and apostatize, except he repent. jude, in the eighth verse, says, "these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities;" and, says he, "behold, the lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him." peter, speaking on the same principle, says: "the lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: but chiefly them that walk after the flesh in the lust of uncleanness, and despise government. presumptuous are they, self-willed, they are not afraid to speak evil of dignities. whereas angels, which are greater in power and might, bring not railing accusation against them before the lord." if a man sin, let him be dealt with according to the law of god in the bible, the book of mormon and doctrine and covenants; and then leave him in the hands of god to rebuke, as michael left the devil. gird yourselves with righteousness, and let truth, eternal truth, be written indelibly on your hearts. pray for the prosperity of zion, for the prophet and his counselors, for the twelve, the high council, the high priests, the seventies, the elders, the bishops, and all saints--that god may bless them, and preserve his people in righteousness, and grant unto them wisdom and intelligence; that his kingdom may roll forth. we would say to the elders, that god has called you to an important office; he has laid upon you an onerous duty; he has called you to an holy calling, even to be the priests of the most high god, messengers to the nations of the earth; and upon your diligence, your perseverance and faithfulness, the soundness of the doctrines which you preach, the moral precepts that you advance and practice, and upon the sound principles that you inculcate, while you hold that priesthood, hang the destinies of the human family. you are the men that god has called to spread forth his kingdom; he has committed the care of souls to your charge, and when you received this priesthood, you became the legates of heaven; and the great god demands it of you, that you should be faithful; and inasmuch as you are not, you will not be chosen; but it will be said unto you, "stand by and let a more honorable man than thou art take thy place, and receive thy crown." be careful that you teach not for the word of god the commandments of men, nor the doctrines of men, nor the ordinances of men, inasmuch as you are god's messengers. study the word of god, and {396} preach it and not your opinions, for no man's opinion is worth a straw. advance no principle but what you can prove, for one scriptural proof is worth ten thousand opinions. we would moreover say, abide by that revelation which says "preach nothing but repentance to this generation," and leave the further mysteries of the kingdom till god shall tell you to preach them, which is not now. the horns of the beast, the toes of the image, the frogs, and the beast mentioned by john, are not going to save this generation; for if a man does not become acquainted with the first principles of the gospel, how shall he understand those greater mysteries, which the most wise cannot understand without revelation? these things, therefore, have nothing to do with your mission. we have heard of some foolish vagaries, and wild speculations, originating only in a disordered imagination, which are set forth by some, telling what occupation they had before they came into this world, and what they would be employed with after they leave this state of existence; those and other vain imaginations we would warn the elders against, because if they listen to such things, they will fall into the snare of the devil; and when the trying time comes, they will be overthrown. we would also warn the elders, according to previous counsel, not to go on to another's ground without invitation, to interfere with an other's privilege, for your mission is to the world, and not to the churches. we would also remark, that no man has a right to usurp authority or power over any church, nor has any man power to preside over any church, unless he is solicited and received by the voice of that church to preside. preach the first principles of the doctrine of christ--faith in the lord jesus christ, repentance towards god, baptism in the name of jesus for the remission of sins, laying on of hands for the gift of the holy ghost, the resurrection of the dead, and eternal judgment. when you go forth to preach, and the spirit of god rests upon you, giving you wisdom and utterance, and enlightening your understanding, be careful that you ascribe the glory to god, and not to yourselves. boast not of intelligence, of wisdom, or of power; for it is only that which god has imparted unto you; but be humble, be meek, be patient and give glory to god. we would counsel all who have not received a recommend since the difficulties in missouri, to obtain one from the authorities of the church if they wish to be accounted as wise stewards. we are glad, dear brethren, to see that spirit of enterprise and perseverance which is manifested by you in regard to preaching the gospel; {397} and rejoice to know that neither bonds nor imprisonment, banishment nor exile, poverty or contempt, nor all the combined powers of earth and hell, hinder you from delivering your testimony to the world, and publishing those glad tidings which have been revealed from heaven by the ministering of angels, by the gift of the holy ghost, and by the power of god, for the salvation of the world in these last days. and we would say to you that the hearts of the twelve are with you, and they, with you, are determined to fulfill their mission, to clear their garments of the blood of this generation, to introduce the gospel to foreign nations, and to make known to the world these great things which god has developed. they are now on the eve of their departure for england, and will start in a few days. they feel to pray for you and to solicit an interest in your prayers and in the prayers of the church, that god may sustain them in their arduous undertaking, grant them success in their mission, deliver them from the powers of darkness, and stratagem of wicked men, and all the combined powers of earth and hell. and if you unitedly seek after unity of purpose and design: if you are men of humility and of faithfulness, of integrity and perseverance; if you submit yourselves to the teachings of heaven, and are guided by the spirit of god; if you at all times seek the glory of god and the salvation of men, and lay your honor prostrate in the dust, if need be, and are willing to fulfill the purposes of god in all things, the power of the priesthood will rest upon you, and you will become mighty in testimony; the widow and the orphan will be made glad and the poor among men rejoice in the holy one of israel. princes will listen to the things that you proclaim, and the nobles of the earth will attend with deference to your words; queens will rejoice in the glad tidings of salvation, and kings bow to the sceptre of immanuel; light will burst forth as the morning, and intelligence spread itself as the rays of the sun; the cringing sycophant will be ashamed, and the traitor flee from your presence; superstition will hide its hoary head, and infidelity be ashamed. and amid the clamor of men, the din of war, the rage of pestilence, the commotion of nations, the overthrow of kingdoms, and the dissolution of empires, truth shall walk forth with mighty power, guided by the arm of omnipotence, and lay hold of the honest in heart among all nations; zion shall blossom as a rose, and the nations flock to her standard, and the kingdoms of this world shall soon become the kingdoms of our god and of his christ, and he shall reign for ever and ever. amen. brigham young, heber c. kimball, john e. page, wilford woodruff, john taylor, geo. a. smith. {398} n. b.--we have heard that a man by the name of john m. hinkle is preaching in the iowa territory. we would remark to the public, that we have withdrawn our fellowship from him, and will not stand accountable for any doctrines held forth by him; nor will we be amenable for his conduct. the minutes of a conference will be published, mentioning the names of others from whom we have withdrawn our fellowship. {399} chapter xxviii. the escape of parley p. pratt and his fellow prisoners from missouri--the close of an epoch. _thursday, july 4, 1839_.--i dictated history. to show the situation of the prisoners at columbia, missouri, i quote from elder pratt's "persecution of the saints"- _parley p. pratt's account of his escape from missouri_. sister phelps, orson pratt, and sister phelps' brother came from illinois on horseback and visited with us for several days. [1] on the fourth of july we felt desirous as usual to celebrate the anniversary of american liberty; we accordingly manufactured a white flag, consisting of the half of a shirt, on which was inscribed the word "liberty," in large letters, and also a large american eagle was put on in red; we then obtained a pole from our jailer, and on the morning of the fourth, this flag was suspended from the front window of our prison, overhanging the public square, and floating triumphantly in the air to the full view of the citizens who assembled by hundreds to celebrate the national jubilee. with this the citizens seemed highly pleased, and sent a portion of {400} the public dinner to us and our friends, who partook with us in prison with merry hearts, as we intended to gain our liberties or be in paradise before the close of that eventful day. while we were thus employed in prison, the town was alive with troops parading, guns firing, music sounding, and shouts of joy resounding on every side. in the meantime we wrote the following toast, which was read at their public dinner, with many and long cheers- "the patriotic and hospitable citizens of boone county: opposed to tyranny and oppression, and firm to the original principles of republican liberty; may they, in common with every part of our wide spreading country, long enjoy the blessings which flow from the fountain of american independence." our dinner being ended, our two brethren took leave of us and started for illinois, (leaving mrs. phelps to still visit with her husband;) they had proceeded a mile or two on the road and then took into the woods, and finally placed their three horses in a thicket within one-third of a mile of the prison, and there they waited in anxious suspense until sundown. in the meantime we put on our coats and hats and waited for the setting sun. with prayer and supplication for deliverance from this long and tedious bondage, and for a restoration to the society of our friends and families, we then sung the following lines- lord cause their foolish plans to fail, and let them faint or die; our souls would quit this loathsome jail, and fly to illinois. to join with the embodied saints, who are with freedom blessed- that only bliss for which we pant--with them a while to rest. give joy for grief--give ease for pain; take all our foes away; but let us find our friends again, in this eventful day. thus ended the celebration of our national liberty; but the gaining of our own was the grand achievement now before us. in the meantime, the sun was setting; the moment arrived--the footsteps of the jailer were heard on the stairs; every man flew to his feet, and stood near the door. the great door was opened, and our supper handed in through a small hole in the inner door, which still remained locked; but at length the key was turned in order to hand in the pot of coffee. no {401} sooner was the key turned than the door was jerked open, and in a moment all three of us were out--and rushing down the stairs, through the entry, and out into the door yard, when phelps cleared himself without injuring the jailor, and all of us leaped several fences, ran through the fields towards the thicket, where we expected to find our friends and horses. in the meantime the town was alarmed; and many were seen rushing after us, some on horseback, and some on foot, prepared with dogs, guns, and whatever came to hand. but the flag of liberty, with its eagle, still floated on high in the distance: and under that banner, our nerves seemed to strengthen at every step. we gained the horses, mounted, and dashed into the wilderness, each his own way. after a few jumps of my horse, i was hailed by an armed man at pistol shot distance, crying, "d---you, stop, or i'll shoot you!" i rushed onward deeper into the forest, while the cry was repeated in close pursuit, "d---you, stop, or i'll shoot you," at every step, till at length it died away in the distance. i plunged a mile into the forest--came to a halt--tied my horse in a thicket--went a distance and climbed a tree, to await the approaching darkness. being so little used to exercise, i fainted through over-exertion, and remained so faint for nearly an hour that i could not get down from the tree; but calling on the lord, he strengthened me, and i came down from the tree. but my horse had got loose and gone. i then made my way on foot for several days and nights, principally without food, and scarcely suffering myself to be seen. after five days of dreadful suffering with fatigue and hunger, i crossed the mississippi and found myself once more in a land of freedom. mr. phelps made his escape also; [2] but king follet was retaken {402} and carried back. [3] luman gibbs continued in the prison; he had apostatized and turned traitor to the others. footnotes: 1. this was really a rescuing party as the subsequent events clearly disclose. the plan of escape was as follows: orson pratt waited on the district judge and district attorney and obtained various papers and arranged for summoning witnesses from illinois to attend a trial which had just been adjourned for some months. he was to procure an order from the court to take affidavits in illinois in case the witnesses should object to come to the state from which they had been banished to attend the trial. this activity on the part of the prisoners for a trial, and their engaging a lawyer or two and paying part of their fees in advance to defend their case, served as a sufficient covering for the real intentions of the rescuing party. the papers were all prepared and placed in the hands of orson pratt, but the company of visitors were to remain until after the 4th of july celebration. arrangements were also made by which mrs. phelps was to stay with her husband a few weeks in prison, engaging her board in the meantime in the family of the jailer who occupied part of the prison as a residence. when orson pratt and mr. clark, brother of mrs. phelps, departed, apparently on their mission to secure witnesses, they took sister phelps' horse with them as if to take it back to illinois, all of which, of course, served stillmore to conceal the real plot that was laid for the escape of the prisoners. (see autobiography of parley p. pratt p. 268). 2. the account of phelp's escape is thus given by parley p. pratt: "mr. phelps made his escape much in the same manner as myself. he was at first closely pursued, but at length he out-distanced them all, and, once out of their sight, he struck directly into the road, and rode on toward illinois. he had proceeded but a few miles on his way, when he was suddenly surrounded in the darkness of the night by a company of horsemen who were out in pursuit of the prisoners. they immediately hailed him, and cried out, 'say, stranger, g----d d---you, what is your name?' he replied in the same rough and careless manner, 'you d----d rascals, what is yours?' on finding that he could 'damn' as well as themselves, they concluded he could not be a mormon, while his bold and fearless manner convinced them that he was not a man who was fleeing for his life. they then begged his pardon for the rough manner in which they had accosted him, 'oh, you are one of the real breed. by g--d, no d----d mormon could counterfeit that language, you swear real natteral; hurrah for old kentuck. but whar mout you live, stranger?" he replied, "just up here; you mout a kno'd me, and then agin you moun't. i think i've seed you all a heap o' times, but i've been so d----d drunk at the fourth of independence, i hardly know myself or anybody else, but harrah for old kentuck; and what about the d----d mormons?' 'what about 'em? egad, you'd a know'd that without axin', if you'd a seed 'em run.' 'what! they re not out of prison, are they?' 'out of prison! yes, the d----d rascals raised a flag of liberty in open day, and burst out, and down stairs right into the midst of the public celebration, out-wrestling the d----d jailer, and outrunning the whole town in a fair foot race. they reached the timber jist as they war overtaken, but afore we could cotch 'em they mounted their nags, and the way they cleared was a caution to crockett. we tuk one on 'em, and seed the other two a few feet distant, rushin' their nags at full speed, but we couln't cotch 'em nor shoot 'em either; i raised my new kentucky rifle, fresh loaded and primed, with a good percussion, and taking fair aim at one of their heads only a few yards distant, i fired, but the d----d cap burst, and the powder wouldn't burn.' 'well, now, stranger, that's a mighty big story, and seems enemost impossible. did you say you cotched one on 'em? why i'd a tho't you'd a kilt him on the spot; what have you done with him?' 'they tuk him back to prison, i suppose, but it was only the old one. if it had been one o' them tother chaps we would a skinn'd 'em as quick as crockett would a coon, and then eat 'em alive without leaving a grease spot.' "this interview over, the horsemen withdrew and left phelps to pursue his way in peace; * * * * and he finally arrived in illinois in safety, having reached the ferry before his pursuers, and before the news of the escape had spread so far." (autobiography of parley p. pratt pp. 282-4). 3. what befell brother king follet after he was captured, and his final escape from missouri is thus related by parley p. pratt: "he had been surrounded, overpowered and taken at the time we were each separated from the others. he was finally rescued from the mob, and thrust alive into the lower dungeon and chained down to the floor. he remained in this doleful situation for a few days, till the wrath of the multitude had time to cool a little, and then he was unchained by the sheriff and again brought in to the upper apartment and treated with some degree of kindness. they now laughed with him about his adventure, praised him for his bravery, and called him a good fellow. the truth of the matter was, they had no great desire to take the lives of any but those whom they had considered leaders; and since they had discovered that mr. follett and mr. phelps were not considered religious leaders among our society, they were in no great danger, except they should happen to be killed in the heat of excitement or passion. * * * * * mr. follet remained in confinement for several months, and finally was dismissed and sent home to illinois, where he met his family, who had been expelled from the state of missouri, in common with other, during his confinement." (autobiography of parley p. pratt, pp. 288-9). the escape of these prisoners form missouri completed the expulsion of the latter-day saints from that state, and closed a great epoch in the history of the church. {403} appendix to volume iii. affidavits of hyrum smith _et al_. on affairs in missouri, 1831-39; officially subscribed to before the municipal court of nauvoo the first day of july, 1843. _explanatory note_. in the month of june, 1843, a desperate effort was made to drag the prophet joseph smith back to the state of missouri, on a charge of treason against that state; and also alleging that because of his escape from liberty prison in clay county, missouri, he had become a fugitive from justice. a process was issued by thomas reynolds, governor of the state of missouri, and placed in the hands of joseph h. reynolds, appointed the agent of that state to receive the prophet from the hands of the illinois authorities who were to make the arrest. thomas ford, governor of illinois, issued the necessary papers for the arrest, and placed them in the hands of harmon t. wilson, who, in company with reynolds, the missouri agent, arrested the prophet near dixon in lee county, illinois, something more than two hundred miles north and east of nauvoo. the prophet managed with the assistance of his friends in illinois, to be returned to nauvoo, where he succeeded in getting out a writ of _habeas corpus_ before the municipal court of that place, by which he was delivered from the hands of the missouri agent. in the course of the _ex parte_ hearing the following witnesses were examined, _viz_., hyrum smith, parley p. pratt, brigham young, george w. pitkin, lyman wight, and sidney rigdon. in the course of the examination of these witnesses by affidavit the story of the persecutions of the latter-day saints is related at length. it cannot be said that anything new is added to the missouri period of the church history by these affidavits, but they are statements made officially before a court of inquiry and therefore have a value of their own on that account, and as this is a documentary history of the church, {404} these volumes would be incomplete without them. a desire to group all events closely related has induced the editors to take these affidavits out of the place where they were given, in 1843, and place them in this volume, which is so largely devoted to the missouri period of the church history. the municipal court of nauvoo sat on the first day of july, 1843, at eight o'clock a. m., william marks acting as chief justice, daniel h. wells, newel k. whitney, george w. harris, gustavus hills and hiram kimball associate justices and the witnesses were examined in the order in which their affidavits are here published. i. the testimony of hyrum smith hyrum smith sworn, said that the defendant now in court is his brother, and that his name is not joseph smith, jun., but joseph smith, sen., and has been for more than two years past. [1] i have been acquainted with him ever since he was born, which was thirty-seven years in december last; and i have not been absent from him at any one time not even for the space of six months, since his birth, to my recollection, and have been intimately acquainted with all his sayings, doings, business transactions and movements, as much as any one man could be acquainted with another man's business, up to the present time, and do know that he has not committed treason against any state in the union, by any overt act, or by levying war, or by aiding, abetting or assisting an enemy in any state in the union; and that the said joseph smith, sen., has not committed treason in the state of missouri, or violated any law or rule of said state; i being personally acquainted with the transactions and doings of said smith whilst he resided in said state, which was for about six months in the year 1838; i being also a resident in said state during the same period of time; and i do know that said joseph smith, sen., never was subject to military duty in any state, neither was he in the state of missouri, he being exempt by the amputation or extraction of a bone from his leg, and by having a license to preach the gospel, or being, in other words, a minister of the gospel; and i do know that said smith never bore arms, as a military man, in any capacity whatever, whilst in the state of missouri, or previous to that time; neither has he given any orders or assumed any command in any capacity whatever. but i do know that whilst he was in the state of missouri, the people commonly called "mormons" were threatened with violence and extermination; and on or about the first {405} monday in august, 1838, at the election in gallatin, the county seat in daviess county, the citizens who were commonly called "mormons" were forbidden to exercise the rights of franchise; and from that circumstance an affray commenced and a fight ensued among the citizens of that place; and from that time a mob commenced gathering in that county, threatening the extermination of the "mormons." the said smith and myself, upon hearing the mobs were collecting together, and that they also murdered two of the citizens of the same place, [gallatin] and would not suffer them to be buried, the said smith and myself went over to daviess county to learn the particulars of the affray; but upon our arrival at diahman we learned that none was killed, but several were wounded. we tarried all night at colonel lyman wight's. the next morning, the weather being very warm, and having been very dry, for some time previously, the springs and wells in the region were dried up. on mounting our horses to return, we rode up to mr. black's who was then an acting justice of the peace, to obtain some water for ourselves and horses. some few of the citizens accompanied us there; and, after obtaining water, mr. black was asked by said joseph smith, sen., if he would use his influence to see that the laws were faithfully executed, and to put down mob violence; and he gave us a paper written by his own hand, stating that he would do so. he [joseph smith, sen.] also requested him to call together the most influential men of the county on the next day, that we might have an interview with them. to this he acquiesced, and, accordingly, the next day they assembled at the house of colonel wight, and entered into a mutual covenant of peace to put down mob violence and protect each other in the enjoyment of their rights. after this, we all parted with the best of feelings, and each man returned to his own home. this mutual agreement of peace, however, did not last long; for, but a few days afterwards, the mob began to collect again, until several hundreds rendezvoused at millport, a few miles distant from diahman. they immediately commenced making aggressions upon the citizens called "mormons," taking away their hogs and cattle and threatening them with extermination or utter extinction, saying that they had a cannon, and there should be no compromise only at its mouth. they frequently took men, women and children prisoners, whipping them and lacerating their bodies with hickory withes, and tying them to trees and depriving them of food until they were compelled to gnaw the bark from the trees to which they were bound, in order to sustain life; treating them in the most cruel manner they could invent or think of, and doing everything they could to excite the indignation of the "mormon" people to rescue them, in order that they might make that a pretext for an accusation for the breach of the law, and that they might the better {406} excite the prejudice of the populace, and thereby get aid and assistance to carry out their hellish purposes of extermination. immediately on the authentication of these facts, messengers were despatched from far west to austin a. king, judge of the fifth judicial district of the state of missouri, and also to major-general atchison, commander-in-chief of that division, and brigadier-general doniphan, giving them information of the existing facts, and demanding immediate assistance. general atchison returned with the messengers, and went immediately to diahman, and from thence to millport, and he found that the facts were true as reported to him--that the citizens of that county were assembled together in a hostile attitude, to the number of two or three hundred men, threatening the utter extermination of the "mormons." he at once returned to clay county, and ordered out a sufficient military force to quell the mob. immediately after, they were dispersed, and the army returned. the mob commenced collecting again soon after. we again applied for military aid, when general doniphan came out with a force of sixty armed men to far west; but they were in such a state of insubordination that he said he could not control them, and it was thought advisable by col. hinkle, mr. rigdon and others, that they should return home. general doniphan ordered colonel hinkle to call out the militia of caldwell and defend the town against the mob; for, said he, you have great reason to be alarmed. he said neil gillium, from the platte country, had come down with two hundred armed men, and had taken up their station at hunter's mill, a place distant about seventeen or eighteen miles northwest of the town of far west, and also that an armed force had collected again at millport, in daviess county, consisting of several hundred men; and that another armed force had collected at de witt, in carroll county, about fifty miles southeast of far west, where about seventy families of the "mormon" people had settled upon the banks of the missouri river, at a little town called de witt. immediately, whilst he was yet talking, a messenger came in from de witt, stating that three or four hundred men had assembled together at that place, armed _cap-a-pie_, and that they had threatened the utter extinction of the citizens of de witt, if they did not leave the place immediately; and that they had also surrounded the town and cut off all supplies of food, so that many of the inhabitants were suffering from hunger. general doniphan seemed to be very much alarmed, and appeared to be willing to do all he could to assist and to relieve the sufferings of the "mormon" people. he advised that a petition be gotten up at once and sent to the governor. a petition was accordingly prepared, {407} and a messenger despatched to the governor, and another petition was sent to judge king. the "mormon" people throughout the country were in a great state of alarm and also in great distress. they saw themselves completely surrounded by armed forces on the north, and on the northwest and on the south. bogart, who was a methodist preacher and a captain over a militia company of fifty soldiers, but who had added to this number out of the surrounding counties about one hundred more, which made his force about one hundred and fifty strong, was stationed at crooked creek, sending out his scouting parties, taking men, women and children prisoners, driving off cattle, hogs and horses, entering into every house on log and long creeks, rifling their houses of their most precious articles, such as money, bedding and clothing, taking all their old muskets and their rifles, or military implements, threatening the people with instant death, if they did not deliver up all their precious things and enter into a covenant to leave the state or go into the city of far west by the next morning, saying that they "calculated to drive the people into far west, and then drive them to hell." gillium also was doing the same on the northwest side of far west; and sashiel woods, a presbyterian minister, was the leader of the mob in daviess county; and a very noted man of the same society was the leader of the mob in carroll county. and they were also sending out their scouting parties, robbing and pillaging houses, driving away hogs, horses and cattle, taking men, women and children and carrying them off, threatening their lives, and subjecting them to all manner of abuses that they could invent or think of. under this state of alarm, excitement and distress, the messengers returned from the governor and from the other authorities, bringing the startling news that the "mormons" could have no assistance. they stated that the governor said the "mormons" had got into a difficulty with the citizens, and they might fight it out, for all he cared. he could not render them any assistance. the people of de wit were obliged to leave their homes and go into far west, but did not do so until after many of them had starved to death for want of proper sustenance, and several died on the road there, and were buried by the wayside, without a coffin or a funeral ceremony; and the distress, sufferings, and privations of the people cannot be expressed. all the scattered families of the "mormon" people, with but few exceptions, in all the counties, except daviess, were driven into far west. this only increased their distress, for many thousands who were driven there had no habitations or houses to shelter them, and were {408} huddled together, some in tents and others under blankets, while others had no shelter from the inclemency of the weather. nearly two months the people had been in this awful state of consternation; many of them had been killed, whilst others had been whipped until they had to swathe up their bowels to prevent them from falling out. about this time general parks came out from richmond, ray county. he was one of the commissioned officers sent out at the time the mob was first quelled, and went out to diahman. my brother, joseph smith, sen., and i went out at the same time. on the evening that general parks arrived at diahman, the wife of my brother, the late don carlos smith, came into colonel wight's about 11 o'clock at night, bringing her two children along with her, one about two and a half years old, the other a babe in her arms. she came on foot, a distance of three miles, and waded grand river. the water was then waist deep, and the snow three inches deep. she stated that a party of the mob--a gang of ruffians--had turned her out of doors and taken her household goods, and had burnt up her house, and she had escaped by the skin of her teeth. her husband at that time was in tennessee, [on a mission] and she was living alone. this cruel transaction excited the feelings of the people of diahman, especially of colonel wight and he asked general parks in my hearing _how long we had got to suffer such base treatment_. general parks said he did not know how long. colonel wight then asked him what should be done? general parks told him "he should take a company of men, well armed, and go and disperse the mob wherever he should find any collected together, and take away their arms." colonel wight did so precisely according to the orders of general parks. and my brother, joseph smith, sen., made no order about it. and after col. wight had dispersed the mob, and put a stop to their burning houses belonging to the "mormon" people, and turning women and children out of doors, which they had done up to that time to the number of eight or ten houses, which houses were consumed to ashes. after being cut short in their intended designs, the mob started up a new plan. they went to work and moved their families out of the county and set fire to their houses; and not being able to incense the "mormons" to commit crimes, they had recourse to this stratagem to set their houses on fire, and send runners into all the counties adjacent to declare to the people that the "mormons" had burnt up their houses and destroyed their fields; and if the people would not believe them, they would tell them to go and see if what they had said was not true. many people came to see. they saw the houses burning; and, being filled with prejudice, they could not be made to believe but that the {409} "mormons" set them on fire; which deed was most diabolical and of the blackest kind; for indeed the "mormons" did not set them on fire, nor meddle with their houses or their fields. and the houses that were burnt, had all been previously purchased by the "mormons" of the people, together with the pre-emption rights and the corn in the fields, and paid for in money, and with wagons and horses, and with other property, about two weeks before; but they had not taken possession of the premises. this wicked transaction was for the purpose of clandestinely exciting the minds of a prejudiced populace and the executive, that they might get an order that they could the more easily carry out their hellish purposes, in expulsion, or extermination, or utter extinction of the "mormon" people. after witnessing the distressed situation of the people in diahman, my brother, joseph smith, sen., and myself returned to the city of far west, and immediately dispatched a messenger, with written documents, to general atchison, stating the facts as they did then exist, praying for assistance, if possible, and requesting the editor of the _far west_ to insert the same in his newspaper. but he utterly refused to do so. we still believed that we should get assistance from the governor, and again petitioned him, praying for assistance, setting forth our distressed situation. and in the meantime the presiding judge of the county court issued orders, upon affidavits made to him by the citizens, to the sheriff of the county, to order out the militia of the county to stand in constant readiness, night and day, to prevent the citizens from being massacred, which fearful situation they were in every moment. everything was very portentous and alarming. notwithstanding all this, there was a ray of hope yet existing in the minds of the people that the governor would render us assistance; and whilst the people were waiting anxiously for deliverance--men, women, and children frightened, praying, and weeping, we beheld at a distance, crossing the prairies and approaching the town, a large army in military array, brandishing their glittering swords in the sunshine; and we could not but feel joyful for a moment, thinking that probably the governor had sent an armed force to our relief, notwithstanding the awful forebodings that pervaded our breasts. but to our great surprise, when the army arrived, they came up and formed a line in double file within one-half mile on the south of the city of far west and despatched three messengers with a white flag to the city. they were met by captain morey, with a few other individuals, whose names i do not now recollect. i was myself standing close by, and could very distinctly hear every word they said. being filled with anxiety, i rushed forward to the spot, expecting to hear good news. but, alas! and heart-thrilling to every soul that heard {410} them, they demanded three persons to be brought out of the city before they should massacre the rest. the names of the persons they demanded were adam lightner, john cleminson, and his wife. immediately the three persons were brought forth to hold an interview with the officers who had made the demand, and the officers told them they had now a chance to save their lives, for they intended to destroy the people and lay the city in ashes. they replied to the officers, if the people must be destroyed and the city burned to ashes, they would remain in the city and die with them. the officers immediately returned, and the army retreated and encamped about a mile and a half from the city. a messenger was at once dispatched with a white flag from the colonel of the militia of far west, requesting an interview with general atchison and general doniphan; but as the messenger approached the camp, he was shot at by bogart, the methodist preacher. the name of the messenger was charles c. rich, who is now [1843] brigadier-general in the nauvoo legion. however, he gained permission to see general doniphan; he also requested an interview with general atchison. general doniphan said that general atchison had been dismounted a few miles back, by a special order of the governor, and had been sent back to liberty, clay county. he also stated that the reason was, that he (atchison) was too merciful unto the "mormons," and boggs would not let him have the command, but had given it to general lucas, who was from jackson county, and whose heart had become hardened by his former acts of rapine and bloodshed, he being one of the leaders in murdering, driving, and plundering the "mormon" people in that county, and burning some two or three hundred of their houses, in the years 1833 and 1834. mr. rich requested general doniphan to spare the people, and not suffer them to be massacred until the next morning, it then being evening. he coolly agreed that he would not, and also said that he had not as yet received the governor's order, but expected it every hour, and should not make any further move until he had received it; but he would not make any promises so far as regarded neil gillium's army, it having arrived a few minutes previously and joined the main body of the army, he [gillium] knowing well at what hour to form a junction with the main body. mr. rich then returned to the city, giving this information. the colonel [g. m. hinkle] immediately dispatched a second messenger with a white flag, to request another interview with general doniphan, in order to touch his sympathy and compassion, and, if it were possible for him to use his best endeavors to preserve the lives of the people. {411} on the return of this messenger, we learned that several persons had been killed by some of the soldiers who were under the command of general lucas. one mr. carey had his brains knocked out by the breech of a gun, and he lay bleeding several hours; but his family were not permitted to approach him, nor any one else allowed to administer relief to him whilst he lay upon the ground in the agonies of death. mr. carey had just arrived in the country, from the state of ohio, only a few hours previous to the arrival of the army. he had a family, consisting of a wife and several small children. he was buried by lucius n. scovil, who is now [1843] the senior warden of the nauvoo [masonic] lodge. another man, of the name of john tanner, was knocked on the head at the same time, and his skull laid bare to the width of a man's hand; and he lay, to all appearances, in the agonies of death for several hours; but by the permission of general doniphan, his friends brought him out of the camp; and with good nursing, he slowly recovered, and is now living. there was another man, whose name is powell, who was beat on the head with the breech of a gun until his skull was fractured, and his brains ran out in two or three places. he is now alive and resides in this [hancock] county, but has lost the use of his senses. several persons of his family were also left for dead, but have since recovered. these acts of barbarity were also committed by the soldiers under the command of general lucas, previous to having received the governor's order of extermination. it was on the evening of the 30th october, according to the best of my recollections, that the army arrived at far west, the sun about half-an-hour high. in a few moments afterwards, cornelius gillium arrived with his army and formed a junction. this gillium had been stationed at hunter's mills for about two months previous to that time, committing depredations upon the inhabitants, capturing men, women, and children carrying them off as prisoners and lacerating their bodies with hickory withes. the army of gillium were painted like indians: some, more conspicuous than others, were designated by red spots; and he also was painted in a similar manner with red spots marked on his face, and styled himself the "delaware chief." they would whoop and halloo, and yell as nearly like indians as they could, and continued to do so all that night. in the morning, early, the colonel of militia [g. m. hinkle] sent a messenger into the camp with a white flag, to have another interview {412} with general doniphan. on his return, he informed us that the governor's order had arrived. general doniphan said that the order of the governor was, to exterminate the mormons, by god; but _he_ would be _damned_ if _he_ obeyed _that order_, but general lucas might do what he pleased. we immediately learned from general doniphan, that "the governor's order that had arrived was only a copy of the original, and that the original order was in the hands of major-general clark, who was on his way to far west with an additional army of 6,000 men." immediately after this, there came into the city a messenger from haun's mills, bringing the intelligence of an awful massacre of the people who were residing in that place, and that a force of two or three hundred detached from the main body of the army, under the superior command of colonel ashley, but under the immediate command of captain nehemiah comstock, who, the day previous, had promised them peace and protection; but on receiving a copy of the governor's order "to _exterminate or to expel_" from the hands of colonel ashley, he returned upon them the following day and surprised and massacred nearly the whole population of the place, and then came on to the town of far west, and entered into conjunction with the main body of the army. the messenger informed us that he himself, with a few others, fled into the thickets, which preserved them from the massacre; and on the following morning they returned and collected the dead bodies of the people, and cast them into a well; and there were upwards of 20 who were dead or mortally wounded; and there are several of the wounded now [1843] living in this city [nauvoo]. one, of the name of yocum, has lately had his leg amputated, in consequence of wounds he then received. he had a ball shot through his head, which entered near his eye and came out at the back part of his head, and another ball passed through one of his arms. the army, during all the while they had been encamped at far west, continued to lay waste fields of corn, making hogs, sheep, and cattle common plunder, and shooting them down for sport. one man shot a cow and took a strip of her skin, the width of his hand, from her head to her tail, and tied it around a tree to slip his halter into to tie his horse with. the city was surrounded with a strong guard; and no man, woman or child was permitted to go out or to come in, under penalty of death. many of the citizens were shot at in attempting to go out to obtain sustenance for themselves and families. there was one field fenced in, consisting of 1,200 acres, mostly covered with corn. it was entirely laid waste by the hands of the army. the next day after the arrival of the army, towards {413} evening, colonel hinkle came up from the camp, requesting to see my brother joseph, parley p. pratt, sidney rigdon, lyman wight, and george w. robinson, stating that the officers of the army wanted a mutual consultation with those men; hinkle also assured them that these generals--doniphan, lucas, wilson, and graham--(however, general graham is an honorable exception; he did all he could to preserve the lives of the people, contrary to the order of the governor);--had pledged their sacred honor that they should not be abused or insulted, but should be guarded back in safety in the morning, or as soon as the consultation was over. my brother joseph replied that he did not know what good he could do in any consultation, as he was only a private individual. however, he said he was always willing to do all the good he could, and would obey every law of the land, and then leave the event with god. they immediately started with colonel hinkle to go down into the camp. as they were going down, about half way to the camp, they met general lucas with a phalanx of men, with a wing to the right and to the left, and a four-pounder [cannon] in the center. they supposed he was coming with this strong force to guard them into the camp in safety; but, to their surprise, when they came up to general lucas, he ordered his men to surround them, and hinkle stepped up to the general and said, "these are the prisoners i agreed to deliver up." general lucas drew his sword and said, "gentlemen, you are my prisoners," and about that time the main army were on their march to meet them. they came up in two divisions, and opened to the right and left, and my brother and his friends were marched down through their lines, with a strong guard in front, and the cannon in the rear, to the camp, amidst the whoopings, howlings, yellings, and shoutings of the army, which were so horrid and terrific that it frightened the inhabitants of the city. it is impossible to describe the feelings of horror and distress of the people. after being thus betrayed, they [the prisoners] were placed under a strong guard of thirty men, armed _cap-a-pie_, who were relieved every two hours. they were compelled to lie on the cold ground that night, and were told in plain language that they need never to expect their liberties again. so far for their honor pledged! however, this was as much as could be expected from a mob under the garb of military and executive authority in the state of missouri. on the next day, the soldiers were permitted to patrol the streets, of far west to abuse and insult the people at their leisure, and enter into houses and pillage them, and ravish the women, taking away every gun and every other kind of arms or military implements. about twelve {414} o'clock on that day, colonel hinkle came to my house with an armed force, opened the door, and called me out of doors and delivered me up as a prisoner unto that force. they surrounded me and commanded me to march into the camp. i told them that i could not go; my family were sick, and i was sick myself, and could not leave home. they said they did not care for that--i must and should go. i asked when they would permit me to return. they made me no answer, but forced me along with the point of the bayonet into the camp, and put me under the same guard with my brother joseph; and within about half an hour afterwards, amasa lyman was also brought and placed under the same guard. there we were compelled to stay all that night and lie on the ground. but some time in the same night, colonel hinkle came to me and told me that he had been pleading my case before the court-martial, but he was afraid he would not succeed. he said there was a court-martial then in session, consisting of thirteen or fourteen officers; circuit judge austin a. king, and mr. birch, district attorney; also sashiel woods, presbyterian priest, and about twenty other priests of the different religious denominations in that country. he said they were determined to shoot us on the next morning in the public square in far west. i made him no reply. on the next morning, about sunrise, general doniphan ordered his brigade to take up the line of march and leave the camp. he came to us where we were under guard, to shake hands with us, and bid us farewell. his first salutation was, "by god, you have been sentenced by the court-martial to be shot this morning; but i will be damned if i will have any of the honor of it, or any of the disgrace of it; therefore i have ordered my brigade to take up the line of march and to leave the camp, for i consider it to be cold-blooded murder, and i bid you farewell;" and he went away. this movement of colonel doniphan made considerable excitement in the army, and there was considerable whisperings amongst the officers. we listened very attentively, and frequently heard it mentioned by the guard that "the damned mormons would not be shot this time." in a few moments the guard was relieved by a new set. one of those new guards said that "the damned mormons would not be shot this time," for the movement of general doniphan had frustrated the whole plan, and that the officers had called another court-martial, and had ordered us to be taken to jackson county, and there to be executed; and in a few moments two large wagons drove up, and we were ordered to get into them; and while we were getting into them, there came up four or five men armed with guns, who drew up and snapped their guns at us, in order to kill us; some flashed in the pan, and others only snapped, but none of their guns went off. they were immediately {415} arrested by several officers, and their guns taken from them, and the drivers drove off. we requested general lucas to let us go to our houses and get some clothing. in order to do this, we had to be driven up into the city. it was with much difficulty that we could get his permission to go and see our families and get some clothing; but, after considerable consultation, we were permitted to go under a strong guard of five or six men to each of us, and we were not permitted to speak to any one of our families, under the pain of death. the guard that went with me ordered my wife to get me some clothes immediately, within two minutes; and if she did not do it, i should go off without them. i was obliged to submit to their tyrannical orders, however painful it was, with my wife and children clinging to my arms and to the skirts of my garments, and was not permitted to utter to them a word of consolation, and in a moment was hurried away from them at the point of the bayonet. we were hurried back into the wagons and ordered into them, all in about the same space of time. in the meanwhile our father and mother and sisters had forced their way to the wagons to get permission to see us, but were forbidden to speak to us; and they [the guard] immediately drove off for jackson county. we traveled about twelve miles that evening, and encamped for the night. the same strong guard was kept around us, and were relieved every two hours, and we were permitted to sleep on the ground. the nights were then cold, with considerable snow on the ground; and for want of covering and clothing, we suffered extremely with the cold. that night was the commencement of a fit of sickness, from which i have not wholly recovered unto this day, in consequence of my exposure to the inclemency of the weather. our provision was fresh beef roasted in the fire on a stick, the army having no bread, in consequence of the want of mills to grind the grain. in the morning, at the dawn of day, we were forced on our journey, and were exhibited to the inhabitants along the road, the same as they exhibit a caravan of elephants and camels. we were examined from head to foot by men, women and children, only i believe they did not make us open our mouths to look at our teeth. this treatment was continued incessantly until we arrived at independence in jackson county. after our arrival at independence, we were driven all through the town for inspection, and then we were ordered into an old log house, and there kept under guard as usual, until supper, which was served {416} up to us as we sat upon the floor, or on billets of wood, and we were compelled to stay in that house all that night and the next day. they continued to exhibit us to the public, by letting the people come in and examine us, and then go away and give place for others, alternately, all that day and the next night. but on the morning of the following day, we were all permitted to go to the tavern to eat and to sleep; but afterward they made us pay our own expenses for board, lodging, and attendance, and for which they made a most exorbitant charge. we remained in the tavern about two days and two nights, when an officer arrived with authority from general clark to take us back to richmond, ray county, where the general had arrived with his army to await our arrival. but on the morning of our start for richmond, we were informed, by general wilson, that it was expected by the soldiers that we would be hung up by the necks on the road, while on the march to that place, and that it was prevented by a demand made for us by general clark, who had the command in consequence of seniority; and that it was his prerogative to execute us himself; and he should give us up into the hands of the officer, who would take us to general clark, and he might do with us as he pleased. during our stay at independence, the officers informed us that there were eight or ten horses in that place belonging to the mormon people, which had been stolen by the soldiers, and that we might have two of them to ride upon, if we would cause them to be sent back to the owners after our arrival at richmond. we accepted them, and they were ridden to richmond, and the owners came there and got them. we started in the morning under our new officer, colonel price, of keytsville, chariton county, with several other men to guard us. we arrived there on friday evening, the 9th day of november, and were thrust into an old log house, with a strong guard placed over us. after we had been there for the space of half an hour, there came in a man who was said to have some notoriety in the penitentiary, bringing in his hands a quantity of chains and padlocks. he said he was commanded by general clark to put us in chains. immediately the soldiers rose up, and pointing their guns at us, placed their thumb on the cock, and their finger on the trigger; and the state's prison-keeper went to work, putting a chain around the leg of each man, and fastening it on with a padlock, until we were all chained together--seven of us. in a few moments general clark came in. we requested to know of him what was the cause of all this harsh and cruel treatment. he refused to give us any information at that time, but said he would in a {417} few days; so we were compelled to continue in that situation camping on the floor, all chained together, without any chance or means to be made comfortable, having to eat our victuals as it was served up to us, using our fingers and teeth instead of knives and forks. whilst we were in this situation, a young man of the name of jedediah m. grant, brother-in-law to my brother william smith, came to see us, and put up at the tavern where general clark made his quarters. he happened to come in time to see general clark make choice of his men to shoot us on monday morning, the 12th day of november. he saw them make choice of their rifles, and load them with two balls in each; and after they had prepared their guns, general clark saluted them by saying, "_gentlemen, you shall have the honor of shooting the mormon leaders on monday morning at eight o'clock_!" but in consequence of the influence of our friend, the inhuman general was intimidated, so that he dared not carry his murderous designs into execution, and sent a messenger immediately to fort leavenworth to obtain the military code of laws. after the messenger's return the general was employed nearly a whole week examining the laws; so monday passed away without our being shot. however, it seemed like foolishness to me that so great a man as general clark pretended to be should have to search the military law to find out whether preachers of the gospel, who never did military duty, could be subject to court-martial. however, the general seemed to learn that fact after searching the military code, and came into the old log cabin where we were under guard and in chains, and told us he had concluded to deliver us over to the civil authorities as persons guilty of "treason, murder, arson, larceny, theft, and stealing." the poor deluded general did not know the differences between theft, larceny, and stealing. accordingly, we were handed over to the pretended civil authorities, and the next morning our chains were taken off, and we were guarded to the court-house, where there was a pretended court in session, austin a. king being the judge, and mr. birch the district attorney--the two extremely and very honorable gentlemen who sat on the court-martial when we were sentenced to be shot! witnesses were called up and sworn at the point of the bayonet; and if they would not swear to the things they were told to do, they were threatened with instant death; and i do know positively that the evidence given in by those men whilst under duress was false. this state of things continued twelve or fourteen days; and after that time, we were ordered by the judge to introduce some rebutting {418} evidence--saying that, if we did not do it, we should be thrust into prison. i could hardly understand what the judge meant, for i considered we were in prison already, and could not think of anything but the persecutions of the days of nero, knowing that it was a religious persecution, and the court an inquisition. however, we gave him the names of forty persons who were acquainted with all the persecutions and sufferings of the people. the judge made out a subpoena and inserted the names of those men, and caused it to be placed in the hands of bogart, the notorious methodist minister; and he took fifty armed soldiers and started for far west. i saw the subpoenas given to him and his company, when they started. in the course of a few days they returned with almost all those forty men whose names were inserted in the subpoenas, and thrust them into jail, and we were not permitted to bring one of them before the court. but the judge turned upon us with an air of indignation and said, "gentlemen, you must get your witnesses, or you shall be committed to jail immediately; for we are not going to hold the court open on expense much longer for you anyhow." we felt very much distressed and oppressed at that time. colonel wight said, "what shall we do? our witnesses are all thrust into prison, and probably will be; and we have no power to do anything. of course, we must submit to this tyranny and oppression: we cannot help ourselves." several others made similar expressions in the agony of their souls; but my brother joseph did not say anything, he being sick at that time with the toothache and pain in his face, in consequence of a severe cold brought on by being exposed to the severity of the weather. however, it was considered best by general doniphan and lawyer rees that we should try to get some witnesses before the pretended court. accordingly, i gave the names of about twenty other persons. the judge inserted them in a subpoena, and caused it to be placed into the hands of bogart, the methodist priest; and he again started off with his fifty soldiers to take those men prisoners, as he had done the forty others. the judge sat and laughed at the good opportunity of getting the names, that they might the more easily capture them, and so bring them down to be thrust into prison, in order to prevent us from getting the truth before the pretended court, of which he was the chief inquisitor or conspirator. bogart returned from his second expedition with one witness only, whom he also thrust into prison. {419} the people at far west had learned the intrigue, and had left the state, having been made acquainted with the treatment of the former witnesses. but we, on learning that we could not obtain witnesses, whilst privately consulting with each other what we should do, discovered a mr. allen standing by the window on the outside of the house. we beckoned to him as though we would have him come in. he immediately came in. at that time judge king retorted upon us again, saying, "gentlemen, are you not going to introduce some witnesses?"--also saying it was the last day he should hold court open for us; and that if we did not rebutt the testimony that had been given against us, he should have to commit us to jail. i had then got mr. allen into the house and before the court (so called). i told the judge we had one witness, if he would be so good as to put him under oath. he seemed unwilling to do so; but after a few moments consultation, the state's attorney arose and said he should object to that witness being sworn, and that he should object to that witness giving in his evidence at all, stating that this was not a court to try the case, but only a court of investigation on the part of the state. upon this, general doniphan arose and said, "he would be ------if the witness should not be sworn, and that it was a damned shame that these defendants should be treated in this manner,--that they could not be permitted to get one witness before the court, whilst all their witnesses, even forty at a time, have been taken by force of arms and thrust into that damned 'bull pen,' in order to prevent them from giving their testimony." after doniphan sat down, the judge permitted the witness to be sworn and enter upon his testimony, but as soon as he began to speak, a man by the name of cook, who was a brother-in-law to priest bogart, the methodist, and who was a lieutenant, [in the state militia] and whose duty at that time was to superintend the guard, stepped in before the pretended court, and took him by the nape of his neck and jammed his head down under the pole, or log of wood, that was around the place where the inquisition was sitting to keep the bystanders from intruding upon the majesty of the inquisitors, and jammed him along to the door, and kicked him out of doors. he instantly turned to some soldiers who were standing by him, and said to them, "go and shoot him, damn him; shoot him, damn him." the soldiers ran after the man to shoot him. he fled for his life, and with great difficulty made his escape. the pretended court immediately arose, and we were ordered to be carried to liberty, clay county, and {420} there to be thrust into jail. we endeavored to find out for what cause; but all we could learn was, that it was because we were "mormons." the next morning a large wagon drove up to the door, and a blacksmith came into the house with some chains and handcuffs. he said his orders were from the judge to handcuff us and chain us together. he informed us that the judge had made out a mittimus and sentenced us to jail for treason. he also said the judge had done this that we might not get bail. he also said the judge declared his intention to keep us in jail until all the "mormons" were driven out of the state. he also said that the judge had further declared that if he let us out before the "mormons" had left the state, we would not let them leave, and there would be another damned fuss kicked up. i also heard the judge say, whilst he was sitting in his pretended court, that there was no law for us, nor for the "mormons" in the state of missouri; that he had sworn to see them exterminated and to see the governor's order executed to the very letter; and that he would do so. however, the blacksmith proceeded and put the irons upon us, and we were ordered into the wagon, and they drove off for clay county. as we journeyed along on the road, we were exhibited to the inhabitants, and this course was adopted all the way, thus making a public exhibition of us, until we arrived at liberty, clay county. there we were thrust into prison again, and locked up, and were held there in close confinement for the space of six months; and our place of lodging [bed] was the square side of a hewed white oak log, and our food was anything but good and decent. poison was administered to us three or four times. the effect it had upon our system was, that it vomited us almost to death; and then we would lie some two or three days in a torpid, stupid state, not even caring or wishing for life,--the poison being administered in too large doses, or it would inevitably have proved fatal, had not the power of jehovah interposed in our behalf, to save us from their wicked purpose. we were also subjected to the necessity of eating human flesh for the space of five days or go without food, except a little coffee or a little corn-bread. the latter i chose in preference to the former. we none of us partook of the flesh, except lyman wight. we also heard the guard which was placed over us making sport of us, saying they had fed us on "mormon" beef. i have described the appearance of this flesh to several experienced physicians and they have decided that it was human flesh. we learned afterwards, by one of the guard, that it was supposed that that act of savage cannibalism in feeding us with human flesh would be considered a popular deed of notoriety: but the people, on learning that it would not take, tried to keep it secret; but the fact was noised abroad before they took that precaution. whilst we were incarcerated in prison we petitioned the supreme court of the state of missouri for [a writ of] habeas corpus twice but were refused both times by judge reynolds, who is now [1843] the governor of that state. we also petitioned one of the county judges for a writ of habeas corpus, which was granted in about three weeks afterwards, but were not permitted to have any trial. we were only taken out of jail and kept out for a few hours, and then remanded back again. in the course of three or four days after that time, judge turnham came into the jail in the evening, and said he had permitted mr. rigdon to get bail, but said he had to do it in the night, and had also to get away in the night and unknown to any of the citizens, or they would kill him; for they had sworn to kill him, if they could find him. and as to the rest of us, he dared not let us go, for fear of his own life as well as ours. he said it was damned hard to be confined under such circumstances, for he knew we were innocent men; and he said _the people also knew it_; and that it was only a persecution, and treachery, and the scenes of jackson county acted over again, for fear that we should become too numerous in that upper country. he said that the plan was concocted from the governor down to the lowest judge and that damned baptist priest, riley, who was riding into town every day to watch the people, stirring up the minds of the people against us all he could, exciting them and stirring up their religious prejudices against us, for fear they would let us go. mr. rigdon, however, got bail and made his escape into illinois. the jailer, samuel tillery, esq., told us also that the whole plan was concocted by the governor down to the lowest judge in that upper country early in the previous spring, and that the plan was more fully carried out at the time that general atchison went down to jefferson city with generals wilson, lucas, and gillium, the self-styled delaware chief. this was sometime in the month of september, when the mob were collected at de witt, in carroll county. he also told us that the governor was now ashamed enough of the whole transaction, and would be glad to set us at liberty, if he dared do it. "but," said he, "you need not be concerned, for the governor has laid a plan for your release." he also said that squire birch, the state's attorney, was appointed to be circuit judge on the circuit passing through daviess county, and that he (birch) was instructed to fix the papers, so that we should be sure to be clear from any incumbrance in a very short time. some time in april we were taken to daviess county, as they said, to have a trial. but when we arrived at that place, instead of finding a court or jury, we found another inquisition; and birch, who was the {422} district attorney, the same man who had been one of the court-martial when we were sentenced to death, was now the circuit judge of that pretended court; and the grand jury that were empannelled were all at the massacre at haun's mills and lively actors in that awful, solemn, disgraceful, cool-blooded murder; and all the pretense they made of excuse was, they had done it because the governor ordered them to do it. the same men sat as a jury in the day time, and were placed over us as a guard in the night time. they tantalized us and boasted of their great achievements at haun's mills and at other places, telling us how many houses they had burned, and how many sheep, cattle, and hogs they had driven off belonging to the "mormons," and how many rapes they had committed, and what squealing and kicking there was among the d---b----s, saying that they lashed one woman upon one of the damned "mormon" meeting benches, tying her hands and her feet fast, and sixteen of them abused her as much as they had a mind to, and then left her bound and exposed in that distressed condition. these fiends of the lower regions boasted of these acts of barbarity, and tantalized our feelings with them for ten days. we had heard of these acts of cruelty previous to this time, but we were slow to believe that such acts had been perpetrated. the lady who was the subject of this brutality did not recover her health to be able to help herself for more than three months afterwards. this grand jury constantly celebrated their achievements with grog and glass in hand, like the indian warriors at their war dances, singing and telling each other of their exploits in murdering the "mormons," in plundering their houses and carrying off their property. at the end of every song they would bring in the chorus, "g----d----, g----d----, g----d----, jesus christ, g----d---the presbyterians, g----d---the baptists, g----d---the methodists," reitering one sect after another in the same manner, until they came to the "mormons." to them it was, "g----d---the g----d---mormons, we have sent them to hell." then they would slap their hands and shout, hosanna! hosanna! glory to god! and fall down on their backs and kick with their feet a few moments. then they would pretend to have swooned away into a glorious trance, in order to imitate some of the transactions at camp meetings. then they would pretend to come out of the trance, and would shout and again slap their hands and jump up, while one would take a bottle of whisky and a tumbler, and turn it out full of whisky, and pour down each other's necks, crying, "damn it, take it; you must take it!" and if anyone refused to drink the whisky, others would clinch him and hold him, whilst another poured it down his neck; and what did not go down the inside went down the outside. this is a {423} part of the farce acted out by the grand jury of daviess county, whilst they stood over us as guards for ten nights successively. and all this in the presence of the _great judge birch_, who had previously said, in our hearing, that there was no law for the "mormons" in the state of missouri. his brother was there acting as district attorney in that circuit, and, if anything, was a greater ruffian than the judge. after all their ten days of drunkenness, we were informed that we were indicted for "_treason, murder, arson, larceny, theft, and stealing_." we asked for a change of venue from that county to marion county; they would not grant it; but they gave us a change of venue from daviess to boone county, and a mittimus was made out by judge birch, without date, name, or place. they fitted us out with a two-horse wagon, and horses, and four men, besides the sheriff, to be our guard. there were five of us. we started from gallatin in the afternoon, the sun about two hours high, and went as far as diahman that evening and stayed till morning. there we bought two horses of the guard, and paid for one of them in clothing, which we had with us; and for the other we gave our note. we went down that day as far as judge morin's--a distance of some four or five miles. there we stayed until the next morning, when we started on our journey to boone county, and traveled on the road about twenty miles distance. there we bought a jug of whisky, with which we treated the company; and while there the sheriff showed us the mittimus before referred to, without date or signature, and said that judge birch told him never to carry us to boone county, and never to show the mittimus; and, said he, i shall take a good drink of grog and go to bed, and you may do as you have a mind to. three others of the guard drank pretty freely of whisky, sweetened with honey. they also went to bed, and were soon asleep, and the other guard went along with us, and helped to saddle the horses. two of us mounted the horses, and the other three started on foot, and we took our change of venue for the state of illinois, and in the course of nine or ten days arrived safe at quincy, adams county, where we found our families in a state of poverty, although in good health, they having been driven out of the state previously by the murderous militia, under the exterminating order of the executive of missouri; and now [1843] the people of that state, a portion of them, would be glad to make the people of this state [illinois] believe that my brother joseph had committed treason, for the purpose of keeping up their murderous and hellish persecution; and they seem to be unrelenting and thirsting for the blood of innocence; for i do know most positively that my brother joseph has not committed treason, nor violated one solitary item of law or rule in the state of missouri. {424} but i do know that the "mormon" people, _en masse_, were driven out of that state, after being robbed of all they had; and they barely escaped with their lives, as also my brother joseph, who barely escaped with his life. his family also were robbed of all they had, and barely escaped with the skin of their teeth, and all this in consequence of the exterminating order of governor boggs, the same being sanctioned by the legislature of the state. and i do know, so does this court, and every rational man who is acquainted with the circumstances, and every man who shall hereafter become acquainted with the particulars thereof, will know that governor boggs and generals clark, lucas, wilson, and gillium, also austin a. king, have committed treason upon the citizens of missouri, and did violate the constitution of the united states, and also the constitution and laws of the state of missouri, and did exile and expel, at the point of the bayonet, some twelve or fourteen thousand inhabitants from the state, and did murder a large number of men, women and children in cold blood, and in the most horrid and cruel manner possible; and the whole of it was caused by religious bigotry and persecution, because the "mormons" dared to worship almighty god according to the dictates of their own consciences, and agreeable to his divine will as revealed in the scriptures of eternal truth, and had turned away from following the vain traditions of their fathers, and would not worship according to the dogmas and commandments of those men who preach for hire and divine for money, and teach for doctrine the precepts of men; the saints expecting that the constitution of the united states would have protected them therein. but notwithstanding the "mormon" people had purchased upwards of _two hundred thousand dollars' worth of land_, most of which was entered and paid for at the land office of the united states, in the state of missouri; and although the president of the united states has been made acquainted with these facts and the particulars of our persecutions and oppressions, by petition to him and to congress, yet they have not even attempted to restore the "mormons" to their rights, or given any assurance that we may hereafter expect redress from them. and i do also know most positively and assuredly that my brother joseph smith, sen., has not been in the state of missouri since the spring of the year 1839. and further this deponent saith not. [signed] hyrum smith. ii. testimony of parley p. pratt parley p. pratt, sworn, says that he fully concurs in the testimony of the preceding witness, so far as he is acquainted with the same; and that joseph smith has not been known as joseph smith, jun., for the time stated by hyrum smith. he was an eye-witness of most of the scenes testified to by said hyrum smith, during the persecutions of our people in missouri. that during the latter part of summer and fall of the year 1838, there were large bodies of the mob assembled in various places for the avowed object of driving, robbing, plundering, killing, and exterminating the "mormons," and they actually committed many murders and other depredations, as related by the preceding witness. the governor was frequently petitioned, as also the other authorities, for redress and protection. at length, austin a. king, the judge of the circuit court of the fifth judicial district, ordered out somewhere near a thousand men, for the avowed purpose of quelling the mob and protecting the "mormons." these being under arms for several weeks, did in some measure prevent the mob's proceedings for some time. after which, judge king [2] withdrew the force, refusing to put the state to further expense for our protection without orders from the governor. the mobs then again collected in great numbers, in carroll, daviess, and caldwell counties, and expressed their determination to drive the "mormons" from the state or kill them. they did actually drive them from de witt, firing upon some, and taking other prisoners. they turned a man by the name of smith humphrey and family out of doors, when sick, and plundered his house and burned it before his eyes. they also plundered the citizens generally, taking their lands, houses, and property. those whose lives were spared, precipitately fled to far west in the utmost distress and consternation. some of them actually died on the way, through exposure, suffering and destitution. other parties of the mob were plundering and burning houses in daviess county, and another party of the mob were ravaging the south part of caldwell county in a similar manner. the governor was again and again petitioned for redress and protection, but utterly refused to render us any assistance whatever. under these painful and distressing circumstances, we had the advice of generals atchison, doniphan and parks to call out the militia of caldwell and daviess counties, which was mostly composed of "mormons" and to make a general defense. the presiding judge of caldwell county, elias higbee, gave orders to the sheriff of said county to call out the militia. they were called out under the command of colonel hinkle, who held a commission from the governor, and was the highest military officer in the county. this force effectually dispersed the mob in several places, and a portion of {426} them were so organized in the city of far west, that they could assemble themselves upon the shortest notice, and were frequently ordered to assemble in the public square of said city, in cases of emergency. these proceedings against the mob being misrepresented by designing men, both to the governor and other authorities and people of the state, caused great excitement against the "mormons." many tried to have it understood that the "mormons" were in open rebellion, and making war upon the state. with these pretenses, governor boggs issued the following:-_exterminating order_. headquarters of the militia. city of jefferson, october 27, 1838. _gen. john b. clark_. sir:--since the order of the morning to you, directing you to come with 400 mounted men to be raised within your division, i have received, by amos bees, esq., of ray county, and wiley c. williams, esq., one of my aides, information of the most appalling character, which entirely changes the face of things, and places the "mormons" in the attitude of an open and avowed defiance of the laws, and of having made war upon the people of this state. your orders are, therefore, to hasten your operations with all possible speed. the "mormons" must be treated as enemies, and must be exterminated or driven from the state, if necessary, for the public peace. their outrages are beyond all descriptions. if you can increase your force, you are authorized to do so to any extent you may consider necessary. i have just issued orders to major-general willock, of marion county, to raise 500 men, and to march them to the northern part of daviess [county], and there unite with general doniphan, of clay, who has been ordered with 500 men to proceed to the same point for the purpose of intercepting the retreat of the "mormons" to the north. they have been directed to communicate with you by express. you can also communicate with them, if you find it necessary. instead, therefore, of proceeding as at first directed, to reinstate the citizens of daviess, in their homes, you will proceed immediately to richmond, and there operate against the "mormons." brigadier general parks, of ray, has been ordered to have 400 of his brigade in readiness to join you at richmond. the whole force will be placed under your command. i am very respectfully your ob't serv't, l. w. boggs, commander-in-chief. [3] {427} in the meantime major-general lucas and brigadier-general wilson, both of jackson county, (who had, five years previously, assisted in driving about 1,200 "mormon" citizens from that county, besides burning 203 houses, and assisted in murdering several, and plundering the rest), raised forces to the amount of several thousand men, and appeared before the city of far west in battle array. a few of the militia then paraded in front of the city, which caused the cowardly assailants to come to a halt at about a mile distant, in full view of the town. a messenger arrived from them and demanded three persons before they massacred the rest and laid the town in ashes. the names of the persons demanded were adam lightner, john clemenson, and his wife. they gave no information who this army were, nor by what authority they came; neither had we at that time any knowledge of the governor's order, nor any of these movements, the mail having been designedly stopped by our enemies for three weeks previously. we had supposed, on their first appearance, that they were friendly troops sent for our protection; but on receiving this alarming information of their wicked intentions, we were much surprised, and sent a messenger with a white flag to inquire of them who they were, and what they wanted of us, and by whose authority they came. this flag was fired upon by captain bogart, the methodist priest, who afterwards told me the same with his own mouth. after several attempts, however, we got an interview, by which we learned who they were, and that they pretended to have been sent by the governor to exterminate our people. upon learning this fact no resistance was offered to their will or wishes. they demanded the arms of the militia, and forcibly took them away. they requested that mr. joseph smith and other leaders of the church should come into their camp for consultation, giving them a sacred promise of protection and safe return. accordingly, messrs. joseph smith, sidney rigdon, lyman wight, george w. robinson, and myself started in company with colonel hinkle to their camp when we were soon abruptly met by general lucas with several hundred of his soldiers, in a hostile manner, who immediately surrounded us, and set up the most hideous yells that might have been supposed to have proceeded from the mouths of demons, and marched us as prisoners within their lines. there we were detained for two days and nights, and had to sleep on the ground, in the cold month of november, in the midst of rain and mud, and were continually surrounded with a strong guard, whose mouths were filled with cursing and bitterness, blackguardism and blasphemy--who offered us every abuse and insult in their power, both {428} by night and day; and many individuals of the army cocked their rifles and, taking deadly aim at our heads, swore they would shoot us. while under these circumstances, our ears were continually shocked with the relation of the horrid deeds they had committed and which they boasted of. they related the circumstance in detail of having, the previous day, disarmed a certain man in his own house, and took him prisoner, and afterwards _beat out his brains with his own gun_, in presence of their officers. they told of other individuals lying here and there in the brush, whom they had shot down without resistance, and who were lying unburied for the hogs to feed upon. they also named one or two individual females of our society, whom they had forcibly bound, and twenty or thirty of them, one after another, committed rape upon them. one of these females was a daughter of a respectable family with whom i have been long acquainted, and with whom i have since conversed and learned that it was truly the case. delicacy at present forbids my mentioning the names. i also heard several of the soldiers acknowledge and boast of having stolen money in one place, clothing and bedding in another, and horses in another, whilst corn, pork, and beef were taken by the whole army to support the men and horses; and in many cases cattle, hogs, and sheep were shot down, and only a small portion of them used--the rest left to waste. of these crimes, of which the soldiers boasted, the general officers freely conversed and corroborated the same. and even general doniphan, who professed to be opposed to such proceedings, acknowledged the truth of them, and gave us several particulars in detail. i believe the name of the man whose brains they knocked out was carey. another individual had his money chest broken open and several hundred dollars in specie taken out. he was the same smith humphrey whose house the mob burned at de witt. after the "mormons" were all disarmed, general lucas gave a compulsory order for men, women, and children to leave the state forthwith, without any exceptions, counting it a mercy to spare their lives on these conditions. whilst these things were proceeding, instead of releasing us from confinement, hyrum smith and amasa lyman were forcibly added to our number as prisoners; and under a large military escort, commanded by general wilson before mentioned, we were all marched to jackson county, a distance of between fifty and sixty miles, leaving our families and our friends at the mob's mercy, in a destitute condition, to prepare for a journey of more than two hundred miles, at the approach of winter, without our protection, and every moment exposed to robbery, ravishment, and other insults, their personal property robbed and their houses and lands already wrested from them. {429} we were exhibited like a caravan of wild animals on the way and in the streets of independence, and were also kept prisoners for a show for several days. in the meantime, general clark had been sent by governor boggs with an additional force of 6,000 men from the lower country, to join general lucas in his operations against the "mormons." he soon arrived before far west with his army, and confirmed all lucas had done, and highly commended them for their virtue, forbearance, and other deeds in _bringing about so peaceable and amicable an adjustment of affairs_. he kept up the same scene of ravage, plunder, ravishment, and depredation, for the support and enrichment of his army, even burning the houses and fences for fuel. he also insisted that every man, woman, and child of the "mormon" society should leave the state, except such as he detained as prisoners, stating that _the governor had sent him to exterminate them_, but that _he_ would, as a _mercy, spare_ their _lives_, and gave them until the first of april following to get out of the state. he also compelled them, at the point of the bayonet, to sign a deed of trust of all their real estate, to defray the expenses of what _he_ called "_the mormon war_." after arranging all these matters to _his_ satisfaction, he returned to richmond, thirty miles distant, taking about sixty men, heads of families, with him, and marching them through a severe snowstorm on foot, as prisoners, leaving their families in a perishing condition. having established his headquarters at richmond, ray county, he sent to general lucas and demanded us to be given up to him. we were accordingly transported some thirty or forty miles, delivered over to him, and put in close confinement in chains, under a strong guard. at length we obtained an interview with him, and inquired why we were detained as prisoners. i said to him, "sir, we have now been prisoners, under the most aggravating circumstances, for two or three weeks, during which time we have received no information as to why we are prisoners, or for what object, and no writ has been served upon us. we are not detained by the civil law; and as ministers of the gospel in time of peace, _who never bear arms_, we cannot be considered prisoners of war, especially as there has been no war; and from present appearances, we can hardly be considered prisoners of hope. why, then, these bonds?" said he, "you were taken to be tried." "tried by what authority?" said i. "by court-martial," replied he. "by court-martial?" said i. "yes," said he. "how," said i, "can men who are not military men, but ministers of the gospel, be tried by court-martial in this country, where every man has a right to be tried by a jury?" he replied, it {430} was according to the treaty with general lucas, on the part of the state of missouri, and colonel hinkle, the commanding officer of the fortress of far west, on the part of the "mormons," and in accordance with the governor's order. "and," said he, "i approve of all that lucas has done, and am determined to see it fulfilled." said i, "colonel hinkle was but a colonel of the caldwell county militia, and commissioned by the governor, and the 'mormons' had no fortress, but were, in common with others, citizens of missouri; and therefore we recognize no authority in colonel hinkle to sell our liberties or make treaties for us." several days afterwards, general clark again entered our prison, and said he had concluded to deliver us over to the civil authorities. accordingly, we were soon brought before austin a. king, judge of the fifth judicial circuit, where an examination was commenced, and witnesses sworn, at the point of the bayonet, and threatened on pain of death, if they did not swear to that which would suit the court. during this examination, i heard judge king ask one of the witnesses, who was a "mormon," if he and his friends intended to live on their lands any longer than april, and to plant crops? witness replied, "why not?" the judge replied, "if you once think to plant crops or to occupy your lands any longer than the first of april, the citizens will be upon you; they will kill you every one--men, women and children, and leave you to manure the ground without a burial. they have been mercifully withheld from doing this on the present occasion, but will not be restrained for the future." on examining a "mormon" witness, for the purpose of substantiating the charge of treason against mr. joseph smith, he questioned him concerning our religious faith:--1st. do the mormons send missionaries to foreign nations? the witness answered in the affirmative. 2nd. do the mormons believe in a certain passage in the book of daniel (naming the passage) which reads as follows:--"and the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most high, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him?" (dan. 7:27.) on being answered in the affirmative, the judge ordered the scribe to put it down as a strong point for treason; but this was _too_ much for even a missouri lawyer to bear. he remonstrated against such a course of procedure, but in vain. said he, "judge, you had better make the bible treason." after an examination of this kind for many days, some were set at liberty, others [were] admitted to bail, and themselves and [those who went their] bail [were] expelled from the state forthwith, with the rest of the "mormon" citizens, and joseph smith, hyrum smith, sidney {431} rigdon, lyman wight, and others, were committed to the clay county jail for further trial. two or three others and myself were put into the jail at ray county for the same purpose. the "mormon" people now began to leave the state, agreeably to the exterminating order of governor boggs. ten or twelve thousand left the state during the winter, and fled to the state of illinois. a small number of the widows and the poor, together with my family and some of the friends of the other prisoners, still lingered in far west, when a small band of armed men entered the town and committed many depredations and threatened life; and swore that if my wife and children, and others whom they named, were not out of the state in so many days, they would kill them, as the time now drew near for the completion of the exterminating order of governor boggs. accordingly, my wife and children and others left the state as best they could, wandered to the state of illinois, there to get a living among strangers, without a husband, father or protector. myself and party still remained in prison, after all the other "mormons" had left the state; and even mr. smith and his party had escaped. in june, by change of venue, we were removed from ray county to columbia, boone county, upwards of one hundred miles towards the state of illinois; and by our request a special court was called for final trial. but notwithstanding we were removed more than one hundred miles from the scenes of the depredations of the mob, yet such was the fact, that neither our friends nor witnesses dare come into that state to attend our trial, as they had been banished from the state by the governor's order of extermination, executed to the very letter by the principal officers of the state, civil and military. on these grounds, and having had all these opportunities to know, i testify that neither mr. smith nor any other "mormon" has the least prospect for justice, or to receive a fair and impartial trial in the state of missouri. if tried at all, they must be tried by authorities who have trampled all law under their feet, and who have assisted in committing murder, robbery, treason, arson, rape, burglary and felony, and who have made a law of banishment, contrary to the laws of all nations, and executed this barbarous law with the utmost rigor and severity. therefore, mr. smith, and the "mormons" generally, having suffered without regard to law, having been expelled from the state, missouri has no further claims whatever upon any of them. i furthermore testify that the authorities of other states who would assist missouri to wreak further vengeance upon any individual of the persecuted "mormons," are either ignorantly or willfully aiding and abetting in all these crimes. {432} cross-examined he stated that he was very intimate with mr. smith all the time he resided in the state of missouri, and was with him almost daily; and that he knows positively that mr. smith held no office, either civil or military, either real or pretended, in that state; and that he never bore arms or did military duty, not even in self-defense; but that he was a peaceable, law-abiding and faithful citizen, and a preacher of the gospel, and exhorted all the citizens to be peaceable, long-suffering and slow to act even in self-defense. he further stated that there was no fortress in far west, but a temporary fence made of rails, house logs, floor planks, wagons, carts, etc., hastily thrown together, after being told by general lucas that they were to be massacred the following morning, and the town burnt to ashes, without giving any information by what authority. and he further states that he only escaped himself from that state by walking out of the jail when the door was open to put in food, and came out in obedience to the governor's order of banishment, and to fulfill the same. parley p. pratt. iii. testimony of george w. pitkin george w. pitkin sworn. says that he concurs with the preceding witnesses, hyrum smith and parley p. pratt, in all the facts with which he is acquainted; that in the summer of 1838 he was elected sheriff of the county of caldwell and state of missouri. that in the fall of the same year, while the county was threatened and infested with mobs, he received an order from judge higbee, the presiding judge of said county, to call out the militia, and he executed the same. the said order was presented by joseph smith, sen., who showed the witness a letter from general atchison, giving such advice as was necessary for the protection of the citizens of said county. reports of the mobs destroying property were daily received. has no knowledge that joseph smith was concerned in organizing or commanding said militia in any capacity whatever. about this time he received information that about forty or fifty "yauger rifles" and a quantity of ammunition were being conveyed through caldwell to daviess county, for the use of the mob, upon which he deputized william allred to go with a company of men and intercept them, if possible. he did so, and brought the said arms and ammunition into far west, which were afterwards delivered up to the order of austin a. king, judge of the fifth, circuit in missouri. it was generally understood at that time that said arms had been stolen by neil gillum and his company of volunteers, who had been upon a six months' tour of service in the war between the united states {433} and the florida indians. they were supposed to have been taken from the fort at tampa bay, and brought to richmond, clay county, and that captain pollard or some other person loaned them to the mob. he further says that whilst in office as sheriff, he was forcibly and illegally compelled by lieutenant cook, the son-in-law or brother-in-law of bogart, the methodist priest, to start for richmond; and when he demanded of him by what authority he acted, he was shown a bowie-knife and a brace of pistols; and when he asked what they wanted of him, he said they would let him know when he got to richmond. many of the citizens of caldwell county were taken in the same manner, without any legal process whatever, and thrust into prison. george w. pitkin. iv. testimony of brigham young brigham young sworn. says that so far as he was acquainted with the facts stated by the previous witnesses, he concurs with them, and that he accompanied mr. joseph smith, sen., into the state of missouri, and arrived at far west on the 14th day of march, 1838, and was neighbor to mr. smith until he was taken by governor boggs' militia a prisoner of war, as they said, and that he was knowing to his character whilst in the state of missouri; and that he, mr. smith, was in no way connected with the militia of that state, neither did he bear arms at all, nor give advice, but was a peaceable, law-abiding, good citizen, and a true republican in every sense of the word. he was with mr. smith a great share of the time, until driven out of missouri by an armed force, under the exterminating order of governor boggs. he heard the most of mr. smith's public addresses, and never did he hear him give advice or encourage anything contrary to the laws of the state of missouri; but, to the contrary, always instructing the people to be peaceable, quiet, and law-abiding; and if necessity should compel them to withstand their enemies, by whom they were daily threatened in mobs at various points, that they, the "mormons," should attend to their business strictly, and not regard reports; and if the mob did come upon them, to contend with them by the strong arm of the law; and if that should fail, our only relief would be self-defense; and be sure and act only upon the defensive. and there were no operations against the mob by the militia of caldwell county, only by the advice of generals atchison, doniphan, and parks. at the time that the army came in sight of far west, he observed their approach, and thought some of the militia of the state had come to the relief of the citizens; but, to his great surprise, he found that {434} they were come to strengthen the hands of the mobs that were around and which immediately joined the army. a part of these mobs were painted like indians; and gillum, their leader, was also painted in a similar manner, and styled himself the "delaware chief;" and afterwards he and the rest of the mob claimed and obtained pay as militia from the state for all the time they were engaged as a mob, as will be seen by reference to the acts of the legislature. that there were "mormon" citizens wounded and murdered by the army under the command of general lucas; and he verily believes that several women were ravished to death by the soldiery of lucas and clark. he also stated that he saw joseph smith, sidney rigdon, parley p. pratt, lyman wight, and george w. robinson delivered up by colonel hinkle to general lucas, but expected that they would have returned to the city that evening or the next morning, according to agreement, and the pledge of the sacred honor of the officers that they should be allowed to do so; but they did not return at all. the next morning, general lucas demanded and took away the arms of the militia of caldwell county, (which arms have never been returned), assuring them that they should be protected. but as soon as they obtained possession of the arms, they commenced their ravages by plundering the citizens of their bedding, clothing, money, wearing apparel, and everything of value they could lay their hands upon; and also attempting to violate the chastity of the women in sight of their husbands and friends, under the pretence of hunting for prisoners and arms. the soldiers shot down our oxen, cows, hogs, and fowls at our own doors, taking part away and leaving the rest to rot in the streets. the soldiers also turned their horses into our fields of corn. here the witness was shown general clark's speech, which is as follows, viz.:-"gentlemen,--you, whose names are not attached to this list of names, will now have the privilege of going to your fields, and of providing corn, wood, etc., for your families. "those that are now taken will go from this to prison, be tried, and receive the due demerit of their crimes; but you (except such as charges may hereafter be preferred against,) are at liberty as soon as the troops are removed that now guard the place, which i shall cause to be done immediately. "it now devolves upon you to fulfill the treaty that you have entered into, the leading items of which i shall now lay before you. "the first requires that your leading men be given up to be tried {435} according to law. this you have complied with. the second is, that you deliver up your arms. this has also been attended to. the third stipulation is, that you sign over your properties to defray the expenses that have been incurred on your account. this you have also done. "another article yet remains for you to comply with, and that is, that you leave the state forthwith. and whatever may be your feelings concerning this, or whatever your innocence is, it is nothing to me. "general lucas (whose military rank is equal with mine,) has made this treaty with you. i approve of it. i should have done the same, had i been here, and am therefore determined to see it executed. "the character of this state has suffered almost beyond redemption, from the character, conduct, and influence that you have exerted; and we deem it an act of justice to restore her character by every proper means. "the order of the governor to me was, that you should be exterminated, and not allowed to remain in the state. and had not your leaders been given up and the terms of the treaty complied with before this time, your families would have been _destroyed_ and your houses in _ashes_. "there is a discretionary power vested in my hands, which, considering your circumstances, i shall exercise for a season. you are indebted to me for this clemency. "i do not say that you shall go now, but you must not think of staying here another season, or of putting in crops; for the moment you do this, the citizens will be upon you. and if i am called here again, in case of non-compliance with the treaty made, do not think that i shall act as i have done now. "you need not expect any mercy, but _extermination_; for i am determined the governor's order shall be executed. "as for your leaders, do not think--do not imagine for a moment--do not let it enter into your minds that they will be delivered and restored to you again; for their _fate_ is fixed--the die is cast--their doom is _sealed_. "i am sorry, gentlemen, to see so many apparently intelligent men found in the situation that you are; and oh! if i could invoke that great spirit of the unknown god to rest upon and deliver you from that awful chain of superstition and liberate you from those fetters of fanaticism with which you are bound--that you no longer do homage to a man! i would advise you to scatter abroad, and never again organize yourselves with bishops, priests, etc., lest you excite the jealousies of the people and subject yourselves to the same calamities that have now come upon you. "you have always been the aggressors. you have brought upon yourselves these difficulties by being disaffected, and not being subject to {436} rule. and my advice is, that you become as other citizens, lest by a recurrence of these events you bring upon yourselves irretrievable ruin." when asked by the court if it was correct, and after reading it, he [brigham young] replied:-yes, as far as it goes; for, continued he, i was present when that speech was delivered, and when fifty-seven of our brethren were betrayed into the hands of our enemies, as prisoners, which was done at the instigation of our open and avowed enemies, such as william e. m'lellin and others, and the treachery of colonel hinkle. in addition to the speech referred to, general clark said that we must not be seen as many as five together. if you are, said he, the citizens will be upon you and destroy you, but flee immediately out of the state. there was no alternative for them but to flee; that they need not expect any redress, for there was none for them. with respect to the treaty, the witness further says that there never was any treaty proposed or entered into on the part of the "mormons," or even thought of. as to the leaders being given up, there was no such contract entered into or thought of by the "mormons," or any one called a "mormon," except by colonel hinkle. and with respect to the trial of the prisoners at richmond, i do not consider that tribunal a legal court, but an inquisition, for the following reasons: that mr. smith was not allowed any evidence whatever on his part; for the conduct of the court, as well as the judge's own words, affirmed that there was no law for "mormons" in the state of missouri. he also knew that when mr. smith left the state of missouri, he did not flee from justice, for the plain reason that the officers and the people manifested by their works and their words that there was _no law nor justice_ for the people called "mormons." and further, he knows that mr. smith has ever been a strong advocate for the laws and constitutions of his country, and that there was no act of his life while in the state of missouri, according to his knowledge, that could be implied or construed in any way whatever to prove him a fugitive from justice, or that he has been guilty of "murder, treason, arson, larceny, theft, and stealing,"--the crimes he was charged with by general clark, when he delivered him over to the civil authorities; and he supposes that the learned general did not know but that there was a difference between "larceny, theft, and stealing." the witness also says that they compelled the brethren to sign away their property by executing a deed of trust at the point of the bayonet; and that judge cameron stood and saw the "mormons" sign away their property; and then he and others would run and kick up their heels, and said they were glad of it, and "we have nothing to {437} trouble us now." this judge also said, "g---d---them, see how well they feel now." general clark also said he had authority to make what treaties he pleased, and the governor would sanction it. the witness also stated that he never transgressed any of the laws of missouri, and he never knew a latter-day saint break a law while there. he also said that if they would search the records of clay, caldwell, or daviess counties, they could not find one record of crime against a latter-day saint, or even in jackson county, so far as witness knew. brigham young. v. testimony of lyman wight. lyman wight sworn, saith that he has been acquainted with joseph smith, sen., for the last twelve years, and that he removed to the state of missouri in the year 1831, when the church of jesus christ of latter-day saints was organized agreeable to the law of the land. no particular difficulty took place until after some hundreds had assembled in that land who believed in the book of mormon and revelations which were given through said joseph smith, sen. after nearly two years of peace had elapsed, a strong prejudice among the various sects arose, declaring that joseph smith was a false prophet, and ought to die; and i heard hundreds say they had never known the man; but, if they could come across him, they would kill him as soon as they would a rattlesnake. frequently heard them say of those who believed in the doctrine he promulgated, that, if they did not renounce it, they would exterminate or drive them from the county in which they lived. on inquiring of them if they had any prejudice against us, they said "no: but joe smith ought to die; and if ever he comes to this county we will kill him, g---d---him." matters went on thus until some time in the summer of 1833, when mobs assembled in considerable bodies, frequently visiting private houses, threatening the inmates with death and destruction instantly, if they did not renounce joe smith as a prophet, and the book of mormon. sometime towards the last of the summer of 1833, they commenced their operations of mobocracy. on account of their priests, by uniting in their prejudices against joseph smith, sen., as i believe, gangs of them thirty to sixty, visited the house of george bebee, called him out of his house at the hour of midnight, with many guns and pistols pointed at his breast, beat him most inhumanly with clubs and whips; and the same night or night afterwards, this gang unroofed thirteen houses in what was called the whitmer branch of the church {438} in jackson county. these scenes of mobocracy continued to exist with unabated fury. mobs went from house to house, thrusting poles and rails in at the windows and doors of the houses of the saints, tearing down a number of houses, turning hogs and horses into corn fields, and burning fences. some time in the month of october they broke into the store of a. s. gilbert & co., and i marched up with thirty or forty men to witness the scene, and found a man by the name of mccarty, brickbatting the store door with all fury, the silks, calicos, and other fine goods entwined about his feet, reaching within the door of the store-house. mccarty was arrested and taken before squire weston; and although seven persons testified against him, he was acquitted without delay. the next day the witnesses were taken before the same man for false imprisonment, and by the testimony of this one burglar were found guilty and committed to jail. this so exasperated my feelings that i went with 200 men to inquire into the affair, when i was promptly met by the colonel of the militia, who stated to me that the whole had been a religious farce, and had grown out of a prejudice they had imbibed against said joseph smith--a man with whom they were not acquainted. i here agreed that the church would give up their arms, provided the said colonel pitcher would take the arms from the mob. to this the colonel cheerfully agreed, and pledged his honor with that of lieutenant-governor boggs, samuel c. owen, and others. this treaty entered into, we returned home, resting assured on their honor that we should not be further molested. but this solemn contract was violated in every sense of the word. the arms of the mob were never taken away, and the majority of the militia, to my certain knowledge, were engaged the next day with the mob, (colonel pitcher and boggs not excepted), going from house to house in gangs from sixty to seventy in number, threatening the lives of women and children, if they did not leave forthwith. in this diabolical scene men were chased from their houses and homes without any preparation for themselves or families. i was chased by one of these gangs across an open prairie five miles, without being overtaken, and lay three weeks in the woods, and was three days and three nights without food. in the meantime my wife and three small children, in a skiff, passed down big blue river, a distance of fourteen miles, and crossed over the missouri river, and there borrowed a rag carpet of one of her friends and made a tent of the same, which was the only shield from the inclemency of the weather during the three weeks of my expulsion from home. having found my family in this situation, and making some inquiry, i was informed i had been hunted throughout jackson, {439} lafayette, and clay counties, and also the indian territory. having made the inquiry of my family why it was they had so much against me, the answer was, "he believes in joe smith and the book of mormon, g---d---him; and we believe joe smith to be a ---rascal!" here, on the banks of the missouri river, were eight families, exiled from plenteous homes, without one particle of provisions or any other means under the heavens to get any, only by hunting in the forest. i here built a camp, twelve feet square, against a sycamore log, in which my wife bore me a fine son on the 27th of december. the camp having neither chimney nor floor, nor covering sufficient to shield them from the inclemency of the weather, rendered it intolerable. in this doleful condition i left my family for the express purpose of making an appeal to the american people to know something of the toleration of such vile and inhuman conduct, and traveled one thousand and three hundred miles through the interior of the united states, and was frequently answered, "that such conduct was not justifiable in a republican government; yet we feel to say that we fear that joe smith is a very bad man, and circumstances alter cases. we would not wish to prejudice a man, but in some circumstances the voice of the people ought to rule." the most of these expressions were from professors of religion; and in the aforesaid persecution, i saw one hundred and ninety women and children driven thirty miles across the prairie, with three decrepit men only in their company, in the month of november, the ground thinly crusted with sleet; and i could easily follow on their trail by the _blood that flowed from their lacerated feet_ on the stubble of the burnt prairie! this company, not knowing the situation of the country or the extent of jackson county, built quite a number of cabins, that proved to be in the borders of jackson county. the mob, infuriated at this, rushed on them in the month of january, 1834, burned these scanty cabins, and scattered the inhabitants to the four winds; from which cause many were taken suddenly ill, and of this illness died. in the meantime, they burned two hundred and three houses and one grist mill, these being the only residences of the saints in jackson county. the most part of one thousand and two hundred saints who resided in jackson county, made their escape to clay county. i would here remark that among one of the companies that went to clay county was a woman named sarah ann higbee, who had been sick of chills and fever for many months, and another of the name of keziah higbee, who, under the most delicate circumstances, lay on the banks of the river, without shelter, during one of the most stormy nights i ever witnessed, while torrents of rain poured down during the whole night, and streams of the smallest size were magnified into rivers. the former {440} was carried across the river, apparently a lifeless corpse. the latter was delivered of a fine son on the banks, within twenty minutes after being carried across the river, under the open canopy of heaven; and from which cause i have every reason to believe she died a premature death. the only consolation they received from the mob, under these circumstances, was, "g---d---you, do you believe in joe smith now?" during this whole time, the said joseph smith, sen., lived in ohio, in the town of kirtland, according to the best of my knowledge and belief, a distance of eleven hundred miles from jackson county, and i think that the church in missouri had but little correspondence with him during that time. we now found ourselves mostly in clay county--some in negro cabins, some in gentlemen's kitchens, some in old cabins that had been out of use for years, and others in the open air, without anything to shelter them from the dreary storms of a cold and severe winter. thus, like men of servitude, we went to work to obtain a scanty living among the inhabitants of clay county. every advantage which could be taken of a people under these circumstances was not neglected by the people of clay county. a great degree of friendship prevailed between the saints and the people, under these circumstances, for the space of two years, when the saints commenced purchasing some small possessions for themselves. this, together with the immigration, created a jealousy on the part of the old citizens that we were to be their servants no longer. this raised an apparent indignation, and the first thing expressed in this excitement was, "you believe too much in joe smith." consequently, they commenced catching the saints in the streets, whipping some of them until their bowels gushed out, and leaving others for dead in the streets. this so exasperated the saints that they mutually agreed with the citizens of clay county that they would purchase an entire new county north of ray and cornering on clay. there being not more than forty or fifty inhabitants in this new county, they frankly sold out their possessions to the saints, who immediately set in to enter the entire county from the general government. the county having been settled, the governor issued an order for the organization of the county and of a regiment of militia; and an election being called for a colonel of said regiment, i was elected unanimously, receiving 236 votes in august, 1837; we then organized with subaltern officers, according to the statutes of the state, and received legal and lawful commissions from governor boggs for the same. i think, some time in the latter part of the winter, said joseph smith {441} moved to the district of country the saints had purchased, and he settled down like other citizens of a new county, and was appointed the first elder in the church of jesus christ of latter-day saints, holding no office in the county, either civil or military. i declare that i never knew said joseph smith to dictate, by his influence or otherwise, any of the officers, either civil or military; he himself being exempt from military duty from the amputation, from his leg, of a part of a bone, on account of a fever sore. i removed from caldwell to daviess county, purchased a pre-emption right, for which i gave seven hundred and fifty dollars, gained another by the side thereof, put in a large crop, and became acquainted with the citizens of daviess, who appeared very friendly. in the month of june or july there was a town laid off, partly on my pre-emption and partly on lands belonging to government. the immigration commenced flowing to this newly laid off town very rapidly. this excited a prejudice in the minds of some of the old citizens, who were an ignorant set, and not very far advanced before the aborigines of the country in civilization or cultivated minds. they feared that this rapid tide of immigration should deprive them of office, of which they were dear lovers. this was more plainly exhibited at the august election in the year 1838. the old settlers then swore that not one "mormon" should vote at that election; accordingly they commenced operations by fist and skull. this terminated in the loss of some teeth, some flesh, and some blood. the combat being very strongly contested on both sides, many mormons were deprived of their votes, and i was followed to the polls by three ruffians with stones in their hands, swearing they would kill me if i voted. a false rumor was immediately sent to far west, such as that two or three "mormons" were killed and were not suffered to be buried. the next day a considerable number of the saints came out to my house. said joseph smith came with them. he inquired of me concerning the difficulty. the answer was, political difficulties. he then asked if there was anything serious. the answer was, no, i think not. we then all mounted our horses and rode on to the prairie, a short distance from my house, to a cool spring near the house of esquire black, where the greater number stopped for refreshments, whilst a few waited on esquire black. he was interrogated to know whether he justified the course of conduct at the late election, or not. he said he did not, and was willing to give his protest in writing; which he did, and also desired that there should be a public meeting called; which, i think, was done on the next day. said joseph smith was not addressed on the subject, but i was, who, in behalf of the saints, entered into an agreement with the other {442} citizens of the county that we would live in peace, enjoying those blessings fought for by our forefathers. but while some of their leading men were entering into this contract, others were raising mobs; and in a short time the mob increased to two hundred and five, rank and file, and they encamped within six miles of adam-ondi-ahman. in the meantime, joseph smith and those who came with him from far west returned to their homes in peace, suspecting nothing. but i, seeing the rage of the mob and their full determination to drive the church from daviess county, sent to general atchison (major-general of the division in which we lived). he immediately sent brigadier-general doniphan with between two and three hundred men. general doniphan moved his troops near the mob force, and came up and conversed with me on the subject. after conversing some time on the subject, major hughes came and informed general doniphan that his men were mutinying, and the mob were determined to fall on the saints in adam-ondi-ahman. having a colonel's commission under doniphan i was commanded to call out my troops forthwith, and, to use doniphan's own language, "kill every g---d---mobocrat you can find in the county, or make them prisoners; and if they come upon you give them hell." he then returned to his troops and gave them an address, stating the interview he had with me; and he also said to the mob, that if they were so disposed, they could go on with their measures; that he considered that colonel wight, with the militia under his command all sufficient to quell every g---d---mobocrat in the county; and if they did not feel disposed so to do, to go home or g---d---them, he would kill every one of them. the mob then dispersed. during these movements, neither joseph smith nor any of those of far west were at adam-ondi-ahman, only those who were settlers and legal citizens of the place. the mob again assembled and went to de witt, carroll county, there being a small branch of the church at that place. but of the transactions at this place i have no personal knowledge. they succeeded in driving the church twice from that place, some to the east and some to the west. this increased their ardor, and, with redoubled forces from several counties of the state, they returned to daviess county to renew the attack. many wanton attacks and violations of the rights of citizens took place at this time from the hands of this hellish band. believing forbearance no longer to be a virtue i again sent to the major general for military aid, who ordered out brigadier-general parks. parks came part of the way, but fearing his men would mutiny and join the mob, he came on ahead and conversed with me a considerable time. the night previous to his arrival, the wife of don carlos smith was {443} driven from her house by this ruthless mob, and came into adam-ondi-ahman--a distance of three miles, carrying her two children on her hips, one of which was then rising of two years old, the other six or eight months old, the snow being over shoemouth deep, and she having to wade grand river, which was at this time waist deep. the mob burnt the house and everything they had in it. general parks passing the ruins thereof seemed fired with indignation at their hellish conduct and said he had hitherto thought it imprudent to call upon the militia under my command, in consequence of popular opinion; but he now considered it no more than justice that i should have command of my own troops, and said to me, "i therefore command you forthwith to raise your companies immediately, and take such course as you may deem best in order to disperse the mob from this county." i then called out sixty men, and placed them under the command of captain david w. patten, and i also took about the same number. captain patten was ordered to gallatin, where a party of the mob was located, and i went to millport where another party was located. captain patten and i formed the troops under our command and general parks addressed them as follows: "gentlemen, i deplore your situation. i regret that transactions of this nature should have transpired in our once happy state. your condition is certainly not an enviable one, surrounded by mobs on one side and popular opinion and prejudice on the other. gladly would i fly to your relief with my troops, but i fear it would be worse for you. most of them have relations living in this county, and will not fight against them. "one of my principal captains (namely samuel bogart) and his men have already mutinied and have refused to obey my command. "i can only say to you, gentlemen, follow the command of colonel wight, whom i have commanded to disperse all mobs found in daviess county, or to make them prisoners and bring them before the civil authorities forthwith. "i wish to be distinctly understood that colonel wight is vested with power and authority from me to disperse from your midst all who may be found on the side of mobocracy in the county of daviess. "i deeply regret, gentlemen, (knowing as i do, the vigilance and perseverance of colonel wight in the cause of freedom and rights of man) that i could not even be a soldier under his command in quelling the hellish outrages i have witnessed. "in conclusion, gentlemen, be vigilant, and persevere, and allay every excitement of mobocracy. i have visited your place frequently, find you to be an industrious and thriving people, willing to abide the laws of the land; and i deeply regret that you could not live in peace {444} and enjoy the privileges of freedom. i shall now, gentlemen, return and dismiss my troops, and put captain bogart under arrest, leave the sole charge with colonel wight, whom i deem sufficiently qualified to perform according to law, in all military operations necessary." captain patten then went to gallatin. when coming in sight of gallatin, he discovered about one hundred of the mob holding some of the saints in bondage, and tantalizing others in the most scandalous manner. at the sight of captain patten and company the mob took fright and such was their hurry to get away, some cut their bridle reins, and some pulled the bridles from their horses' heads and went off with all speed. i went to millport, and on my way discovered the inhabitants had become enraged at the orders of generals doniphan and parks, and that they had sworn vengeance, not only against the church, but also against the two generals, together with general atchison; and to carry out their plans, they entered into one of the most diabolical schemes ever entered into by man, and these hellish schemes were ingeniously carried out. namely, by loading their families and goods in covered wagons, setting fire to their houses, moving into the midst of the mob, and crying out, "the mormons have driven us and burnt our houses." in this situation i found the country between my house and millport, and also found millport evacuated and burnt. runners were immediately sent to the governor with the news that the "mormons" were killing and burning everything before them, and that great fears were entertained that they would reach jefferson city before the runners could bring the news. this was not known by the church of latter-day saints until two thousand two hundred of the militia had arrived within half a mile of far west; and they then supposed the militia to be a mob. i was sent for from adam-ondi-ahman to far west; reached there, the sun about one hour high, in the morning of the 29th of october 1838; called upon joseph smith, and inquired the cause of the great uproar. he declared he did not know, but feared the mob had increased their numbers, and were endeavoring to destroy us. i inquired of him if he had had any conversation with any one concerning the matter. he said he had not, as he was only a private citizen of the county--that he did not interfere with any such matters. he told me there had been an order, either from general atchison or doniphan, to the sheriff to call out the militia in order to quell the riots, and to go to him; he could give me any information on this subject. on inquiring for the sheriff, i found him not. that between three and four p. m. george m. hinkle, colonel of the militia in that {445} place, called on me, in company with joseph smith, and said hinkle said he had been in the camp in order to learn the intention of the same. he said they greatly desired to see joseph smith, lyman wight, sidney rigdon, parley p. pratt, and george w. robinson. joseph smith first inquired why they should desire to see him, as he held no office, either civil or military. i next inquired why it was they should desire to see a man out of his own county. colonel hinkle here observed, there is no time for controversy. if you go not into the camp immediately, they are determined to come upon far west before the setting of the sun; and said they did not consider us as military leaders, but religious leaders. he said that if the aforesaid persons went into the camp, they would be liberated that night or very early next morning; that there should be no harm done. we consulted together and agreed to go down. on going about half the distance from the camp, i observed it would be well for generals lucas, doniphan and others, to meet us, and not have us go in so large a crowd of soldiers. accordingly, the generals moved onwards, followed by fifty artillerymen, with a four-pounder. the whole twenty-two hundred moved in steady pace on the right and left, keeping about even with the former. general lucas approached the aforesaid designated persons with a vile, base and treacherous look in his countenance. i shook hands with him and saluted him thus: "we understand, general, you wish to confer with us a few moments. will not tomorrow morning do as well." at this moment george m. hinkle spake and said, "here, general are the prisoners i agreed to deliver to you." general lucas then brandished his sword with a most hideous look and said, "you are my prisoners, and there is no time for talking at the present. you will march into the camp." at this moment i believe that there were five hundred guns cocked, and not less than twenty caps bursted; and more hideous yells were never heard, even if the description of the yells of the damned in hell is true, as given by the modern sects of the day. the aforesaid designated persons were then introduced into the midst of twenty-two hundred mob militia. they then called out a guard of ninety men, placing thirty around the prisoners, who were on duty two hours and off four. the prisoners were placed on the ground, with nothing to cover them but the heavens, and they were over-shadowed by clouds that moistened them before morning. sidney rigdon, who was of a delicate constitution, received a slight shock of apoplectic fits, which excited great laughter and much ridicule in the guard and mob militia. thus the prisoners spent a doleful night in the midst of a prejudiced and diabolical community. {446} next day hyrum smith and amasa lyman were dragged from their families and brought prisoners into the camp, they alleging no other reason for taking hyrum smith than that he was a brother to joe smith the prophet, and one of his counselors as president of the church. the prisoners spent this day as comfortably as could be expected under the existing circumstances. night came on, and under the dark shadows of the night, general wilson, subaltern of general lucas, took me on one side and said; "we do not wish to hurt you nor kill you, neither shall you be, by g----; but we have one thing against you, and that is, you are too friendly to joe smith, and we believe him to be a g---d---rascal, and, wight, you know all about his character." i said, "i do, sir." "will you swear all you know concerning him?" said wilson. "i will, sir" was the answer i gave. "give us the outlines," said wilson. i then told wilson i believed said joseph smith to be the most philanthropic man he ever saw, and possessed of the most pure and republican principles--a friend to mankind, a maker of peace; "and sir, had it not been that i had given heed to his counsel, i would have given you hell before this time, with all your mob forces." he then observed, "wight, i fear your life is in danger, for there is no end to the prejudice against joe smith." "kill and be damned sir," was my answer. he answered and said "there is to be a court-martial held this night; and will you attend, sir." "i will not, unless compelled by force," was my reply. he returned about eleven o'clock that night, and took me aside and said: "i regret to tell you your die is cast; your doom is fixed; you are sentenced to be shot tomorrow morning on the public square in far west, at eight o'clock." i answered, "shoot, and be damned." "we were in hopes," said he, "you would come out against joe smith; but as you have not, you will have to share the same fate with him." i answered "you may thank joe smith that you are not in hell this night; for, had it not been for him, i would have put you there." somewhere about this time general doniphan came up, and said to me, "colonel the decision is a d---hard one, and i have washed my hands against such cool and deliberate murder." he further told me that general graham and several others (names not recollected) were with him in the decision and opposed it with all their power; and he should move his soldiers away by daylight in the morning, that they should not witness a heartless murder. "colonel, i wish you well." i then returned to my fellow-prisoners, to spend another night on the cold, damp earth, and the canopy of heaven to cover us. the night again proved a damp one. at the removal of general doniphan's part of the army, the camp {447} was thrown into the utmost confusion and consternation. general lucas, fearing the consequence of such hasty and inconsiderate measures, revoked the decree of shooting the prisoners, and determined to take them to jackson county. consequently, he delivered the prisoners over to general wilson, ordering him to see them safe to independence, jackson county. about the hour the prisoners were to have been shot on the public square in far west, they were exhibited in a wagon in the town, all of them having families there but myself; and it would have broken the heart of any person possessing an ordinary share of humanity to have seen the separation. the aged father and mother of joseph smith were not permitted to see his face, but to reach their hands through the cover of the wagon, and thus take leave of him. when passing his own house, he was taken out of the wagon and permitted to go into the house, but not without a strong guard, and not permitted to speak with his family but in the presence of his guard; and his eldest son, joseph, about six or eight years old, hanging to the tail of his coat, crying, "father, is the mob going to kill you?" the guard said to him, "you d---little brat, go back; you will see your father no more." the prisoners then set out for jackson county, accompanied by generals lucas and wilson, and about three hundred troops for a guard. we remained in jackson county three or four days and nights, during most of which time the prisoners were treated in a gentlemanly manner and boarded at a hotel, for which they had afterwards, when confined in liberty jail, to pay the most extravagant price, or have their property, if any they had, attached for the same. at this time general clark had arrived at richmond, and, by orders from the governor, took on himself the command of the whole of the militia, notwithstanding general atchison's commission was the oldest; but he was supposed to be too friendly to the "mormons," and therefore dismounted; and general clark sanctioned the measures of general lucas, however cruel, and said he should have done the same, had he been there himself. accordingly, he remanded the prisoners from jackson county, and they were taken and escorted by a strong guard to richmond; threatened several times on the way with violence and death. they were met five miles before they reached richmond by about one hundred armed men; and when they arrived in town, they were thrust into an old cabin under a strong guard. i was informed by one of the guards that, two nights previous to their arrival, general clark held a court-martial, and the prisoners were again sentenced to be shot; but he being a little doubtful of his authority, sent immediately to fort leavenworth for the military law and a decision from the united states' {448} officers, where he was duly informed that any such proceedings would be a cool-blooded and heartless murder. on the arrival of the prisoners at richmond, joseph smith and myself sent for general clark, to be informed by him what crimes were alleged against us. he came in and said he would see us again in a few minutes. shortly he returned and said he would inform us of the crimes alleged against us by the state of missouri. "gentlemen, you are charged with treason, murder, arson, burglary, larceny, theft, and stealing, and various other charges too tedious to mention at this time;" and he immediately left the room. in about twenty minutes, there came in a strong guard, together with the keeper of the penitentiary of the state, who brought with him three common trace chains, noozed together by putting the small end through the ring, and commenced chaining us up, one by one, and fastening us with padlocks about two feet apart. in this uncomfortable situation the prisoners remained fifteen days, and in this situation general clark delivered us to the professed civil authorities of the state, without any legal process being served on us at all during the whole time we were kept in chains, with nothing but _ex parte_ evidence, and that given either by the vilest apostates or by the mob who had committed murder in the state of missouri. notwithstanding all this _ex parte_ evidence, judge king did inform our lawyer, ten days previous to the termination of the trial, whom he should commit and whom he should not; and i heard judge king say on his bench, in the presence of hundreds of witnesses, that there was no law for the "mormons," and they need not expect any. said he, "if the governor's exterminating order had been directed to me, i would have seen it fulfilled to the very letter ere this time." after a tedious trial of fifteen days, with no other witnesses but _ex parte_ ones, the witnesses for the prisoners were either kicked out of doors or put on trial themselves. the prisoners were now committed to liberty jail, under the care and direction of samuel tillery, jailer. here we were received with a shout of indignation and scorn by the prejudiced populace. prisoners were here thrust into jail without a regular mittimus, the jailer having to send for one some days after. the mercies of the jailer were intolerable, feeding us with a scanty allowance on the dregs of coffee and tea from his own table, and fetching the provisions in a basket, without being cleaned, on which the chickens had roosted the night before. five days he fed the prisoners on human flesh, and from extreme hunger i was compelled to eat it. in this situation we were kept until about the month of april, when we were remanded to daviess county for trial before the grand jury. we were kept under the most {449} loathsome and despotic guard they could produce in that county of lawless mobs. after six or eight days, the grand jury (most of whom, by-the-bye, were so drunk that they had to be carried out and into their rooms as though they were lifeless,) formed a fictitious indictment, which was sanctioned by judge birch, who was the state's attorney under judge king at our _ex parte_ trial, and who at that time stated that the "mormons" ought to be hung without judge or jury. he, the said judge, made out a mittimus, without day or date, ordering the sheriff to take us to columbia. the sheriff selected four men to guard five of us. we then took a circuitous route, crossing prairies sixteen miles without houses; and after traveling three days, the sheriff and i were together by ourselves five miles from any of the rest of the company for sixteen miles at a stretch. the sheriff here observed to me that he wished to god he was at home, and your friends and you also. the sheriff then showed me the mittimus, and he found it had neither day nor date to it, and said the inhabitants of daviess county would be surprised that the prisoners had not left them sooner; and, said he, "by g----, i shall not go much further." we were then near yellow creek, and there were no houses nearer than sixteen miles one way, and eleven another way, except right on the creek. here a part of the guard took a spree, while the balance helped us to mount our horses, which we purchased of them, and for which they were paid. here we took a change of venue, and went to quincy without difficulty, where we found our families, who had been driven out of the state under the exterminating order of governor boggs. i never knew of joseph smith's holding any office, civil or military, or using any undue influence in religious matters during the whole time of which i have been speaking. lyman wight. vi. testimony of sidney rigdon sidney rigdon sworn, says i arrived in far west, caldwell county, missouri, on the 4th of april, 1838, and enjoyed peace and quietness, in common with the rest of the citizens, until the august following, when great excitement was created by the office-seekers. attempts were made to prevent the citizens of daviess from voting. soon after the election, which took place in the early part of august, the citizens of caldwell were threatened with violence from those of daviess county and other counties adjacent to caldwell. this, the august of 1838, i may date as the time of the beginning of all the troubles of our people in caldwell county and in all the counties {450} in the state where our people were living. we had lived in peace from the april previous until this time; but from this time till we were all out of the state, it was one scene of violence following another in quick succession. there were at this time settlements in clay, ray, carroll, caldwell, and daviess counties, as well as some families living in other counties. a simultaneous movement was made in all the counties and in every part of the state, where settlements were made, this soon became violent; and threatenings were heard from every quarter. public meetings were held, and the most inflammatory speeches made, and resolutions passed, which denounced all the "mormons" in the most bitter and rancorous manner. these resolutions were published in the papers, and the most extensive circulation given to them that the press of the country was capable of giving. the first regular mob that assembled was in daviess county, and their efforts were directed against the settlements made in that county, declaring their determination to drive out of the county all the citizens who were of our religion, and that indiscriminately, without regard to anything else but their religion. the only evidence necessary to dispossess any individual or family, or all the evidence required, would be that they were "mormons," as we were called, or rather that they were of the "mormon" religion. this was considered of itself crime enough to cause any individual or family to be driven from their homes, and their property made common plunder. resolutions to this effect were made at public meetings held for the purpose, and made public through the papers of the state, in the face of all law and all authority. i will now give a history of the settlement in carroll county. in the preceding april, as myself and family were on our way to far west, we put up at a house in carroll county, on a stream called turkey creek, to tarry for the night. soon after we stopped, a young man came riding up, who also stopped and stayed through the night. hearing my name mentioned, he introduced himself to me as henry root; said he lived in that county at a little town called de witt, on the missouri river, and had been at far west to get some of those who were coming into that place to form a settlement at de witt. speaking highly of the advantages of the situation, and soliciting my interference in his behalf to obtain a number of families to commence at that place, as he was a large proprietor in the town plat, he offered a liberal share in all the profits which might arise from the sale of property there to those who would aid him in getting the place settled. in the morning we proceeded on our journey. some few weeks after my arrival, the said henry root, in company with a man by the name of david thomas, came to far west on the {451} same business; and after much solicitation on their part, it was agreed that a settlement should be made in that place; and in the july following the first families removed there, and the settlement soon increased, until in the october following it consisted of some seventy families. by this time a regular mob had collected, strongly armed, and had obtained possession of a cannon, and stationed themselves a mile or two from the town. the citizens, being nearly all new comers, had to live in their tents and wagons, and were exerting themselves to the uttermost to get houses for the approaching winter. the mob commenced committing their depredations on the citizens, by not suffering them to procure the materials for building, keeping them shut up in the town, not allowing them to go out to get provisions, driving off their cattle, and preventing the owners from going in search of them. in this way the citizens were driven to the greatest extremities, actually suffering for food and every comfort of life; in consequence of which, there was much sickness, and many died. females gave birth to children, without a house to shelter them; and in consequence of the exposure, many suffered great afflictions, and many died. hearing of their great sufferings, a number of the men of far west determined on going to see what was doing there. accordingly we started, eluded the vigilance of the mob, and, notwithstanding they had sentinels placed on all the principal roads, to prevent relief from being sent to the citizens, we safely arrived in de witt, and found the people as above stated. during the time we were there, every effort that could be was made to get the authorities of the county to interfere and scatter the mob. the judge of the circuit court was petitioned, but without success; and after that, the governor of the state, who returned for answer that the citizens of de witt had got into a difficulty with the surrounding country, and they might get out of it, for he would have nothing to do with it; or this was the answer the messenger brought, when he returned. the messenger was a mr. caldwell, who owned a ferry on grand river, about three miles from de witt, and was an old settler in the place. the citizens were completely besieged by the mob: no man was at liberty to go out, nor any to come in. the extremities to which the people were driven were very great, suffering with much sickness, without shelter, and deprived of all aid, either medical or any other kind, and being without food or the privilege of getting it, and betrayed by every man who made the least pretension to friendship; a notable instance of which i will here give as a sample of many others of a similar kind. there was neither bread nor flour to be had in the place. {452} a steamboat landed there, and application was made to get flour; but the captain said there was none on board. a man then offered his services to get flour for the place, knowing, he said, where there was a quantity. money was given to him for that purpose. he got on the boat and went off, and that was the last we heard of the man or the money. this was a man who had been frequently in de witt during the siege, and professed great friendship. in this time of extremity, a man who had a short time before moved into de witt, bringing with him a fine yoke of cattle, started out to hunt his cattle, in order to butcher them, to keep the citizens from actual starvation; but before he got far from the town, he was fired upon by the mob, and narrowly escaped with his life, and had to return; or, at least, such was his report when he returned. being now completely enclosed on every side, we could plainly see many men on the opposite side of the river, and it was supposed that they were there to prevent the citizens from crossing; and, indeed, a small craft crossed from them, and three men in it, who said that that was the object for which they had assembled. at this critical moment, with death staring us in the face, in its worst form, cut off from all communication with the surrounding country, and all our provisions exhausted, we were sustained as the children of israel in the desert, only by different animals,--they by quails, and we by cattle and hogs which came into camp; for such it truly was, as the people were living in tents and wagons, not being privileged with building houses. what was to be done in this extremity? why, recourse was had to the only means of subsistence left, and that was to butcher the cattle and hogs which came into the place, without asking who was the owner, or without knowing; and what to me is remarkable is, that a sufficient number of animals came into the camp to sustain life during the time in which the citizens were beseiged by the mob. this indeed, was but coarse living; but such as it was, it sustained life. from this circumstance the cry went out that the citizens of de witt were thieves and plunderers, and were stealing cattle and hogs. during this time, the mob of carroll county said that all they wanted was that the citizens of de witt should leave carroll county and go to caldwell and daviess counties. the citizens, finding that they must leave de witt or eventually starve, finally agreed to leave; and accordingly preparations were made, and de witt was vacated. the first evening after we left, we put up for the night in a grove of timber. soon after our arrival in the grove, a female who a short time before had given birth to a child, in consequence of exposure, died. a grave was dug in the grove, and the next morning the body was {453} deposited in it without a coffin, and the company proceeded on their journey, part of them going to daviess county, and part into caldwell. this was in the month of october, 1838. in a short time after their arrival in daviess and caldwell counties, messengers arrived, informing the new citizens of caldwell and daviess that the mob, with their cannon, was marching to daviess county, threatening death to the citizens, or else that they should all leave daviess county. this caused other efforts to be made to get the authorities to interfere. i wrote two memorials, one to the governor and one to austin a. king, circuit judge, imploring their assistance and intervention to protect the citizens of daviess against the threatened violence of the mob. these memorials were accompanied with affidavits, which could leave no doubt on the mind of the governor or judge that the citizens before mentioned were in imminent danger. at this time things began to assume an alarming aspect both to the citizens of daviess and caldwell counties. mobs were forming all around the country, declaring that they would drive the people out of the state. this made our appeals to the authorities more deeply solicitous as the danger increased, and very soon after this the mobs commenced their depredations, which was a general system of plunder, tearing down fences, exposing all within the field to destruction, and driving off every animal they could find. some time previous to this, in consequence of the threatenings which were made by mobs, or those who were being formed into mobs, and the abuses committed by them on the persons and property of the citizens, an association was formed, called the danite band. this, as far as i was acquainted with it, (not being myself one of the number, neither was joseph smith, sen.,) was for mutual protection against the bands that were forming and threatened to be formed for the professed object of committing violence on the property and persons of the citizens of daviess and caldwell counties. they had certain signs and words by which they could know one another, either by day or night. they were bound to keep these signs and words secret, so that no other person or persons than themselves could know them. when any of these persons were assailed by any lawless band, he would make it known to others, who would flee to his relief at the risk of life. in this way they sought to defend each other's lives and property; but they were strictly enjoined not to touch any person, only those who were engaged in acts of violence against the persons or property of one of their own number, or one of those whose life and property they had bound themselves to defend. {454} this organization was in existence when the mobs commenced their most violent attempts upon the citizens of the before-mentioned counties; and from this association arose all the horror afterwards expressed by the mob at some secret clan known as danites. the efforts made to get the authorities to interfere at this time was attended with some success. the militia was ordered out under the command of major-general atchison of clay county, brigadier-generals doniphan of clay, and parks of ray county, who marched their troops to daviess county, where they found a large mob; and general atchison said, in my presence, that he took the following singular method to disperse them. he organized them with his troops as part of the militia called out to suppress and arrest the mob. after having thus organized them, he discharged them and all the rest of the troops, as having no further need for their services, and all returned home. this, however, only seemed to give the mob more courage to increase their exertion with redoubled vigor. they boasted, after that, that the authorities would not punish them, and they would do as they pleased. in a very short time their efforts were renewed with a determination not to cease until they had driven the citizens of caldwell, and such of the citizens of daviess as they had marked out as victims, from the state. a man by the name of cornelius gillum, who resided in clay county, and formerly sheriff of said county, organized a band, who painted themselves like indians, and had a place of rendezvous at hunter's mills, on a stream called grindstone. i think it was in clinton county, the county west of caldwell, and between it and the west line of the state. from this place they would sally out and commit their depredations. efforts were again made to get the authorities to put a stop to these renewed outrages, and again general doniphan and general parks were called out with such portions of their respective brigades as they might deem necessary to suppress the mob, or rather mobs, for by this time there were a number of them. general doniphan came to far west; and, while there, recommended to the authorities of caldwell to have the militia of said county called out as a necessary measure of defense, assuring us that gillum had a large mob on grindstone creek, and his object was to make a descent upon far west, burn the town and hill or disperse the inhabitants; and that it was very necessary that an effective force should be ready to oppose him, or he would accomplish his object. the militia were accordingly called out. he also said that there had better be a strong force sent to daviess county to guard the citizens there. he recommended that, to avoid any difficulties which might {455} arise, they had better go in very small parties without arms, so that no legal advantage could be taken of them. i will here give a short account of the courts and internal affairs of missouri, for the information of those who are not acquainted with the same. missouri has three courts of law peculiar to that state--the supreme court, the circuit court, and the county court; the two former about the same as in many other states of the union. the county court is composed of three judges, elected by the people of the respective counties. this court is in some respects like the court of probate in illinois, or the surrogate's court of new york; but the powers of this court are more extensive than the courts of illinois or new york. the judges (or any one of them of the county court of missouri) have the power of issuing habeas corpus in all cases where arrests are made within the county where they preside. they have also all power of justices of the peace in civil as well as criminal cases. for instance, a warrant may be obtained from one of these judges by affidavit, and a person arrested under such warrant. from another of these judges, a habeas corpus may issue, and the person arrested be ordered before him, and the character of the arrest be inquired into; and if, in the opinion of the judge, the person ought not to be holden by virtue of said process, he has power to discharge him. they are considered conservators of the peace, and act as such. in the internal regulations of the affairs of missouri, the counties in some respects are nearly as independent of each other as the several states of the union. no considerable number of men armed can pass out of one county into or through another county, without first obtaining the permission of the judges of the county court, or some one of them; otherwise they are liable to be arrested by the order of said judges; and if in their judgment they ought not thus to pass, they are ordered back from whence they came; and, in case of refusal, are subject to be arrested or even shot down in case of resistance. the judges of the county court (or any one of them) have the power to call out the militia of said county, upon affidavit being made to them for that purpose by any of the citizens of said county, showing it just, in the judgment of such judge or judges, why said militia should be called out to defend any portion of the citizens of said county. the following is the course of procedure: affidavit is made before one or any number of the judges, setting forth that the county (or any particular portion of it) is either invaded or threatened with invasion by some unlawful assembly, whereby the liberties, lives, or property of the citizens may be unlawfully taken. when such affidavit is made to any one of the judges, or all of them, it is the duty of him or them before whom such affidavit is made to issue an order to the sheriff of the county, to make requisition upon the {456} commanding officer of the militia of said county to have immediately put under military order such portion of the militia under his command as may be necessary for the defense of the citizens of said county. in this way the militia of any county may be called out at any time deemed necessary by the county judges, independently of any other civil authority of the state. in case that the militia of the county is insufficient to quell the rioters and secure the citizens against the invaders, then recourse can be had to the judge of the circuit court, who has the same power over the militia of his judicial district as the county judges have over the militia of the county. and in case of insufficiency in the militia of the judicial district of the circuit judge, recourse can be had to the governor of the state, and all the militia of the state called out; and if this should fail, then the governor can call on the president of the united states. i have given this explanation of the internal regulation of the affairs of missouri, in order that the court may clearly understand what i have before said on this subject, and what i may hereafter say on it. it was in view of this order of things that general doniphan, who is a lawyer of some celebrity in missouri, gave the recommendation he did at far west, when passing into daviess county with his troops, for the defense of the citizens of said county. it was in consequence of this that he said that those of caldwell county who went into daviess county should go in small parties and unarmed; in which condition they were not subject to any arrest from any authority whatever. in obedience to these recommendations the militia of caldwell county was called out, affidavits having been made to one of the judges of the county, setting forth the danger which it was believed the citizens were in from a large marauding party assembled under the command of one cornelius gillum, on a stream called grindstone. when affidavit was made to this effect, the judge issued his order to the sheriff of the county, and the sheriff to the commanding officer, who was colonel george m. hinkle; and thus were the militia of the county of caldwell put under orders. general doniphan, however, instead of going into daviess county, soon after he left far west returned to clay county with all his troops, giving as his reason the mutinous character of his troops, who he believed would join the mob, instead of acting against them, and that he had not power to restrain them. in a day or two afterwards, general parks, of ray county, also came to far west, and said that he had sent on a number of troops to daviess county, to act in concert with general doniphan. he also made the same complaint concerning the troops that doniphan had, doubting greatly whether they would render any service to those in {457} daviess, who were threatened with violence by the mobs assembling; but on hearing that doniphan, instead of going to daviess county, had returned to clay, followed his example and ordered his troops back to ray county; and thus were the citizens of caldwell county and those of daviess county, who were marked out as victims by the mob, left to defend themselves the best way they could. what i have here stated in relation to generals doniphan and parks, was learned in conversations had between myself and them, about which i cannot be mistaken, unless my memory has betrayed me. the militia of the county of caldwell were now all under requisition, armed and equipped according to law. the mob, after all the authority of the state had been recalled except from the force of caldwell county, commenced the work of destruction in earnest, showing a determination to accomplish their object. far west, where i resided, which was the shire town of caldwell county, was placed under the charge of a captain by the name of john killian, who made my house his headquarters. other portions of the troops were distributed in different portions of the county, wherever danger was apprehended. in consequence of captain killian making any house his headquarters, i was put in possession of all that was going on, as all intelligence in relation to the operations of the mob was communicated to him. intelligence was received daily of depredations being committed not only against the property of the citizens, but their persons; many of whom, when attending to their business, would be surprised and taken by marauding parties, tied up, and whipped in a most desperate manner. such outrages were common during the progress of these extraordinary scenes, and all kinds of depredations were committed. men driving their teams to and from the mills where they got their grinding done, would be surprised and taken, their persons abused, and their teams, wagons and loading all taken as booty by the plunderers. fields were thrown open, and all within exposed to the destruction of such animals as chose to enter. cattle, horses, hogs and sheep were driven off, and a general system of plunder and destruction of all kinds of property carried on, to the great annoyance of the citizens of caldwell and that portion of the citizens of daviess marked as victims by the mob. one afternoon a messenger arrived at far west calling for help, saying that a banditti had crossed the south line of caldwell and were engaged in threatening the citizens with death, if they did not leave their homes and go out of the state within a very short time--the time not precisely recollected; but i think it was the next day by ten o'clock, but of this i am not certain. he said they were setting fire to the prairies, in view of burning houses and desolating farms; that they {458} had set fire to a wagon loaded with goods, and they were all consumed; that they had also set fire to a house, and when he left it was burning down. such was the situation of affairs at far west at that time, that captain killian could not spare any of his forces, as an attack was hourly expected at far west. the messenger went off, and i heard no more about it till some time the night following, when i was awakened from sleep by the voice of some man apparently giving command to a military body. being somewhat unwell, i did not get up. some time after i got up in the morning the sheriff of the county stopped at the door and said that david w. patten had had a battle with the mob last night at crooked river, and that several were killed and a number wounded; that patten was among the number of the wounded, and his wound supposed to be mortal. after i had taken breakfast, another gentleman called, giving me the same account, and asking me if i would not take my horse and ride out with him and see what was done. i agreed to do so, and we started, and after going three or four miles, met a company coming into far west. we turned and went back with them. the mob proved to be that headed by the reverend samuel bogart, a methodist preacher; and the battle was called the bogart battle. after this battle there was a short season of quiet; the mobs disappeared, and the militia returned to far west, though they were not discharged, but remained under orders until it should be known how the matter would turn. in the space of a few days, it was said that a large body of armed men were entering the south part of caldwell county. the county court ordered the militia to go and inquire what was their object in thus coming into the county without permission. the militia started as commanded, and little or no information was received at far west about their movements until late the next afternoon, when a large army was descried making their way towards far west. far west being an elevated situation, the army was discovered while a number of miles from the place. their object was entirely unknown to the citizens as far as i had any knowledge on the subject; and every man i heard speak of their object expressed as great ignorance as myself. they reached a small stream on the south side of the town, which was studded with timber on its banks, and for perhaps from half a mile to a mile on the south side of the stream, an hour before sundown. there the main body halted; and soon after a detachment under the command of brigadier-general doniphan, marched towards the town in line of battle. this body was preceded probably three-fourths of a mile in advance of them by a man carrying a white flag, who {459} approached within a few rods of the eastern boundary of the town and demanded three persons who were in the town, to be sent to their camp; after which, the whole town, he said, would be massacred. when the persons who were inquired for were informed, they refused to go, determined to share the common fate of the citizens. one of those persons did nor belong to the church of latter-day saints. his name is adam lightner, a merchant in that city. the white flag returned to the camp. to the force of general doniphan was opposed the small force of caldwell militia, under colonel hinkle, who also marched in line of battle to the southern line of the town. the whole force of colonel hinkle did not exceed three hundred men; that of doniphan perhaps three times that number. i was in no way connected with the militia, being over age, neither was joseph smith, sen. i went into the line formed by colonel hinkle, though unarmed, and stood among the rest to await the result, and had a full view of both forces. the armies were within rifle shot of each other. about the setting of the sun, doniphan ordered his army to return to the camp at the creek. they wheeled and marched off. after they had retired a consultation was held as to what was best to do. by what authority the army was there, no one could tell, as far as i knew. it was agreed to build, through the night, a sort of fortification, and, if we must fight, sell our lives as dearly as we could. accordingly, all hands went to work; rails, house-logs and wagons were all put in requisition, and the south line of the town as well secured as could be done by the men and means, and the short time allowed; we expected an attack in the morning. the morning at length came, and that day passed away, and still nothing was done but plundering the cornfields, shooting cattle and hogs, stealing horses and robbing houses, and carrying off potatoes, turnips, and all such things as the army of general lucas could get, for such they proved to be; for the main body was commanded by samuel d. lucas, a deacon in the presbyterian church. the next day came, and then it was ascertained that they were there by order of the governor. a demand was made for joseph smith, sen., lyman wight, george w. robinson, parley p. pratt and myself to go into their camp. with this command we instantly complied, and accordingly started. when we came in sight of their camp, the whole army was on parade marching towards the town. we approached and met them, and were informed by lucas that we were prisoners of war. a scene followed that would defy any mortal to describe; a howling was set up that would put anything i ever heard before or since at defiance. i thought at the time it had no parallel except it might be the perdition of ungodly men. they had a cannon. {460} i could distinctly hear the guns as the locks were sprung, which appeared, from the sound, to be in every part of the army. general doniphan came riding up where we were, and swore by his maker that he would hew the first man down that cocked a gun. one or two other officers on horseback also rode up, ordering those who had cocked their guns to uncock them, or they would be hewed down with their swords. we ware conducted into their camp and made to lie on the ground through the night. this was late in october. we were kept here for two days and two nights. it commenced raining and snowing until we were completely drenched; and being compelled to lie on the ground, which had become very wet, the water was running around us and under us. what consultation the officers and others had in relation to the disposition that was to be made of us, i am entirely indebted to the report made to me by general doniphan, as none of us was put on any trial. general doniphan gave an account, of which the following is the substance, as far as my memory serves me: that they held a court-martial and sentenced us to be shot at eight o'clock the next morning, after the court-martial was holden, in the public square in the presence of our families; that this court-martial was composed of seventeen preachers and some of the principal officers of the army. samuel d. lucas presided. doniphan arose and said that neither himself nor his brigade should have any hand in the shooting, that it was nothing short of cold-blooded murder; and left the court-martial and ordered his brigade to prepare and march off the ground. this was probably the reason why they did not carry the decision of the court-martial into effect. it was finally agreed that we should be carried into jackson county. accordingly, on the third day after our arrest, the army was all paraded; we were put into wagons and taken into the town, our families having heard that we were to be brought to town that morning to be shot. when we arrived a scene ensued such as might be expected under the circumstances. i was permitted to go alone with my family into the house. there i found my family so completely plundered of all kinds of food, that they had nothing to eat but parched corn, which they ground with a handmill and thus were they sustaining life. i soon pacified my family and allayed their feelings by assuring them that the ruffians dared not kill me. i gave them strong assurances that they dared not do it, and that i would return to them again. after this interview i took my leave of them and returned to the wagons, got in, and we were all started off to jackson county. before we reached the missouri river, a man came riding along the line apparently in great haste. i did not know his business. when we got to the river, lucas came to me and told me that he wanted us to {461} hurry, as jacob stolling had arrived from far west with a message from general john c. clark, ordering him to return with us to far west, as he was there with a large army. he said he would not comply with the demand, but did not know but clark might send an army to take us by force. we were hurried over the river as fast as possible, with as many of lucas' army as could be sent over at one time, and sent hastily on, and thus we were taken to independence, the shire town of jackson county, and put into an old house, and a strong guard placed over us. in a day or two they relaxed their severity. we were taken to the best tavern in town, and there boarded and treated with kindness. we were permitted to go and come at our pleasure without any guard. after some days colonel sterling g. price arrived from clark's army with a demand to have us taken to richmond, ray county. it was difficult to get a guard to go with us. indeed, we solicited them to send one with us, and finally got a few men to go, and we started. after we had crossed the missouri, on our way to richmond, we met a number of very rough-looking fellows, and as rough-acting as they were looking. they threatened our lives. we solicited our guard to send to richmond for a stronger force to guard us there, as we considered our lives in danger. sterling g. price met us with a strong force, and conducted us to richmond, where we were put in close confinement. one thing i will here mention, which i forgot. while we were at independence, i was introduced to burrell hicks, a lawyer of some note in the country. in speaking on the subject of our arrest and being torn from our families, he said he presumed it was another jackson county scrape. he said the mormons had been driven from that county and that without any offense on their part. he said he knew all about it; they were driven off because the people feared their political influence. and what was said about the mormons was only to justify the mob in the eyes of the world for the course they had taken. he said this was another scrape of the same kind. this burrell hicks, by his own confession, was one of the principal leaders in the jackson county mob. after this digression, i will resume. the same day that we arrived at richmond, price came into the place where we were, with a number of armed men, who immediately on entering the room cocked their guns; another followed with chains in his hands, and we were ordered to be chained together. a strong guard was placed in and around the house, and thus we were secured. the next day general clark came in, and we were introduced to him. the awkward manner in which he entered and his apparent embarrassment were such as to force a smile from me. {462} he was then asked for what he had thus cast us into prison? to this question he could not or did not give a direct answer. he said he would let us know in a few days; and after a few more awkward and uncouth movements he withdrew. after he went out, i asked some of the guard what was the matter with general clark, that made him appear so ridiculous? they said he was near-sighted. i replied that i was mistaken if he were not as near-witted as he was near-sighted. we were now left with our guards, without knowing for what we had been arrested, as no civil process had issued against us. for what followed until general clark came in again to tell us that we were to be delivered into the hands of the civil authorities, i am entirely indebted to what i heard the guards say. i heard them say that general clark had promised them before leaving coles county, that they should have the privilege of shooting joseph smith, jun., and myself; and that general clark was engaged in searching the military law to find authority for so doing, but found it difficult, as we were not military men and did not belong to the militia; but he had sent to fort leavenworth for the military code of law, to find law to justify him in shooting us. i must here again digress to relate a circumstance which i forgot in its place. i had heard that clark had given a military order to some persons who had applied to him for it, to go to my house and take such goods as they claimed. the goods claimed were goods sold by the sheriff of caldwell county on an execution, which i had purchased at the sale. the man against whom the execution was issued availed himself of that time of trouble to go and take the goods wherever he could find them. i asked general clark if he had given any such authority. he said that an application had been made to him for such an order, but he said, "your lady wrote me a letter requesting me not to do it, telling me that the goods had been purchased at the sheriff's sale; and i would not grant the order." i did not, at the time, suppose that clark in this had barefacedly lied; but the sequel proved he had; for, some time afterwards, behold there comes a man to richmond with the order, and showed it to me, signed by clark. the man said he had been at our house and taken all the goods he could find. so much for a lawyer, a methodist, and a very pious man at that time in religion, and a major-general of missouri. during the time that clark was examining the military law, there was something took place which may be proper to relate in this place. i heard a plan laying among a number of those who belonged to clark's army, and some of them officers of high rank, to go to far west and commit violence on the persons of joseph smith, sen's wife and my wife and daughter. {463} this gave me some uneasiness. i got an opportunity to send my family word of their design and to make such arrangements as they could to guard against their vile purpose. the time at last arrived, and the party started for far west. i waited with painful anxiety for their return. after a number of days, they returned. i listened to all they said, to find out, if possible, what they had done. one night--i think the very night after their return--i heard them relating to some of those who had not been with them the events of their adventure. inquiry was made about their success in the particular object of their visit to far west. the substance of what they said in answer was that they had passed and repassed both houses, and saw the females; but there were so many men about the town, that they dare not venture, for fear of being detected; and their numbers were not sufficient to accomplish anything, if they made the attempt; and they came off without trying. no civil process of any kind had been issued against us. we were then held in duress, without knowing what for or what charges were to be preferred against us. at last, after long suspense, general clark came into the prison, presenting himself about as awkwardly as at the first, and informed us that we would be put into the hands of the civil authorities. he said he did not know precisely what crimes would be charged against us, but they would be within the range of treason, murder, burglary, arson, larceny, theft, and stealing. here, again, another smile was forced, and i could not refrain from smiling at the expense of this would-be great man, in whom, he said, "the faith of missouri was pledged." after long and awful suspense, the notable austin a. king, judge of the circuit court, took the seat, and we were ordered before him for trial; thomas birch, esq., prosecuting attorney. all things being arranged, the trial opened. no papers were read to us, no charges of any kind preferred, nor did we know against what we had to plead. our crimes had yet to be found out. at the commencement we requested that we might be tried separately; but this was refused, and we were all put on our trial together. witnesses appeared, and the swearing commenced. it was so plainly manifested by the judge that he wanted the witnesses to prove us guilty of treason, that no person could avoid seeing it. the same feelings were also visible in the state's attorney. judge king made an observation something to this effect, as he was giving directions to the scribe who was employed to write down the testimony, that he wanted all the testimony directed to certain points. being taken sick at an early stage of the trial, i had not the opportunity of hearing but a small part of the testimony when it was delivered before the court. during the progress of the trial, after the adjournment of the court {464} in the evening, our lawyers would come into the prison, and there the matters would be talked over. the propriety of our sending for witnesses was also discussed. our attorneys said that they would recommend us not to introduce any evidence at that trial. doniphan said it would avail us nothing, for the judge would put us in prison, if a cohort of angels were to come and swear we were innocent. and besides that, he said that if we were to give the court the names of our witnesses, there was a band there ready to go, and they would go and drive them out of the country, or arrest them and have them cast into prison, or else kill them, to prevent them from swearing. it was finally concluded to let the matter be so for the present. during the progress of the trial, and while i was lying sick in prison, i had an opportunity of hearing a great deal said by those who would come in. the subject was the all-absorbing one. i heard them say that we must be put to death--that the character of the state required it; the state must justify herself in the course she had taken, and nothing but punishing us with death could save the credit of the state; and it must therefore be done. i heard a party of them, one night, telling about some female whose person they had violated; and this language was used by one of them: "the d---b----, how she yelled!" who this person was, i did not know; but before i got out of prison i heard that a widow, whose husband had died some few months before, with consumption, had been brutally violated by a gang of them, and died in their hands, leaving three little children, in whose presence the scene of brutality took place. after i got out of prison and had arrived in quincy, illinois, i met a strange man in the street who inquired of me respecting a circumstance of this kind, saying that he had heard of it, and was on his way going to missouri to get the children if he could find them. he said the woman thus murdered was his sister, or his wife's sister, i am not positive which. the man was in great agitation. what success he had, i know not. the trial at last ended, and lyman wight, joseph smith, sen., hyrum smith, caleb baldwin, alexander mcrae, and myself were sent to jail in the village of liberty, clay county, missouri. we were kept there from three to four months; after which time we were brought out on habeas corpus before one of the county judges. during the hearing under the habeas corpus, i had, for the first time, an opportunity of hearing the evidence, as it was all written and read before the court. it appeared from the evidence that they attempted to prove us guilty of treason in consequence of the militia of caldwell county being under arms at the time that general lucas' army came to far west. this {465} calling out of the militia was what they founded the charge of treason upon, an account of which i have given above. the charge of murder was founded on the fact that a man of their number, they said, had been killed in the bogart battle. the other charges were founded on things which took place in daviess county. as i was not in daviess county at that time, i cannot testify anything about them. a few words about this written testimony: i do not now recollect one single point about which testimony was given, with which i was acquainted, but was misrepresented, nor one solitary witness whose testimony was there written, that did not swear falsely; and in many instances i cannot see how it could avoid being intentional on the part of those who testified, for all of them did swear to things that i am satisfied they knew to be false at the time, and it would be hard to persuade me to the contrary. there were things there said so utterly without foundation in truth--so much so, that the persons swearing must at the time of swearing have known it. the best construction i can ever put upon it is that they swore things to be true which they did not know to be so; and this, to me, is wilful perjury. this trial lasted for a long time, the result of which was that i was ordered to be discharged from prison, and the rest remanded back. but i was told by those who professed to be my friends that it would not do for me to go out of jail at that time, as the mob were watching and would most certainly take my life; and when i got out, that i must leave the state, for the mob, availing themselves of the exterminating order of governor boggs, would, if i were found in the state, surely take my life; that i had no way to escape them but to flee with all speed from the state. it was some ten days after this before i dared leave the jail. at last, the evening came in which i was to leave the jail. every preparation was made that could be made for my escape. there was a carriage ready to take me in and carry me off with all speed. a pilot was ready--one who was well acquainted with the country--to pilot me through the country, so that i might not go on any of the public roads. my wife came to the jail to accompany me, of whose society i had been deprived for four months. just at dark, the sheriff and jailer came to the jail with our supper. i sat down and ate. there were a number watching. after i had supped, i whispered to the jailer to blow out all the candles but one, and step away from the door with that one. all this was done. the sheriff then took me by the arm, and an apparent scuffle ensued,--so much so, that those who were watching did not know who it was the sheriff was scuffling with. the sheriff kept pushing me towards the door, and i apparently resisting {466} until we reached the door, which was quickly opened, and we both reached the street. he took me by the hand and bade me farewell, telling me to make my escape, which i did with all possible speed. the night was dark. after i had gone probably one hundred rods, i heard some person coming after me. i drew a pistol and cocked it, determined not to be taken alive. when the person approaching me spoke, i knew his voice, and he speedily came to me. in a few moments i heard a horse coming. i again sprung my pistol cock. again a voice saluted my ears that i was acquainted with. the man came speedily up and said he had come to pilot me through the country. i now recollected i had left my wife in jail. i mentioned it to them, and one of them returned, and the other and myself pursued our journey as swiftly as we could. after i had gone about three miles, my wife overtook me in a carriage, into which i got and rode all night. it was an open carriage, and in the month of february, 1839. we got to the house of an acquaintance just as day appeared. there i put up until the next morning, when i started again and reached a place called tenney's grove; and, to my great surprise, i here found my family, and was again united with them, after an absence of four months, under the most painful circumstances. from thence i made my way to illinois, where i now am. my wife, after i left her, went directly to far west and got the family under way, and all unexpectedly met at tenney's grove. sidney rigdon. footnotes: 1. joseph smith, the father of the prophet, died on september 14th, 1840, and hence at the time these warrants were issued against the prophet in june, 1843, he was no longer joseph smith, junior, but joseph smith, senior. 2. for explanation of how it was that the militia was under direction of the judge, a civil officer, see testimony of sidney rigdon. 3. the above now celebrated "_exterminating order_" is copied from the collection of documents published by order of the "general assembly" of missouri (the state legislature), 1841. {467} index to volume iii. a adam-ondi-ahman,--place where adam dwelt, 35 and note; description of, 39 and note; organization of stake of, 38; settlement of canadian brethren at, 48: saints ordered to leave 207. adam-ondi-ahman,--name of a stake of zion, organization of, 38. allred, captain william,--captures mob's military supplies, 74; his mob prisoners tried, 76. apostles, the twelve,--depart from quincy for far west, 335; proceedings of, at far west, 337; fulfillment of prophecy by, 339; return of to quincy, 340; proceedings of, approved by conference, 345; report proceedings of seventies, 363; the prophet's address to, 383-5; epistle of, to the church. 393-398. appendix, volume iii, 403. arthur, mr.,--pleads cause of the saints before members of the missouri legislature, 213. ashley, mr.,--member of missouri legislature, speech of, against the saints, 239. assembly, general.--of the church at far west, 3-8; action of, on case of john whitmer and w. w. phelps, 5; at carter's settlement, 5: action of, on far west presidency, 5, 6; at durfee's settlement, action of, on far west presidency, 6; at nahum curtis' dwelling house, action of, on far west presidency, 6; at haun's mills, action of, on far west presidency, 6. atchison, david r. general in missouri militia,--communication of governor boggs to, 65; in conference with the prophet on daviess county troubles, 69; employed by the prophet as counsel, 69; notifies governor of calling out militia, 76; report of military movements to governor, 80, 81; reports favorably of the saints, 85; unfriendly act of to the saints, 176 and note; withdraws from mob militia, 187. avard, "dr." sampson.--organizes "danites." 179-182: instructions of to captains, 180; treachery of, 192-3; character as a witness, 209, 210. b babbitt, almon w.,--arrival of, with canadian company in missouri, 48; appointed to gather libelous reports, 346. baldwin, n. b.,--complains of abram bond for murmuring, 107. barlow, elder israel,--meeting of, with isaac galland, 265. barnes, lorenzo d.,--appointed to raise funds to purchase mob's lands, 84. billings, titus,--opposed to local presidency at far west, 5. birch, thomas c.--misrepresents the saints, 166; state's attorney before court at richmond, 209. bird, charles,--solicits means to help the poor, 262. black, adam, justice of the peace, daviess county, interview with the prophet and agreement, 59; affidavit of against the samts, 64, 65. {468} blanchard, richard d.,--joins kirtland camp near dayton, ohio, 126. bliss, daniel,--leaves kirtland camp, 129. boggs, lilburn w., governor of missouri,--issues orders to quell the indian disturbances and quiet mormon troubles in upper missouri, 65; orders general atchison to call out militia to assist peace officer's, 77, 78; orders general s. d. lucas and captain childs to scene of mob disturbances, 81; orders discharge of troops, 83; message of to de witt, "mob and mormons may fight it out," 157; exterminating order of, 175; reports information to missouri legislature, 217; remarks on mormons leaving the state, 234. bogart, capt. samuel,--mob leader and methodist minister, mutinies in militia, 158; threats of, 169, arrests witnesses of the prophet, 211. bond, abram,--complained of for murmuring, 107; reproved by counsel of the camp, 110, 111; disfellowshiped from the camp, 117. brooks, g. w., and wife,--expelled from kirtland camp, 127, 128, 129. buttler, john l.,--resists mob violence, gallatin, 58. butterfield, benjamin,--deserts kirtland camp, 105; returns to kirtland camp, 108. butterfield, elder josiah,--of first council of seventy, presides over kirtland camp meeting, 93; arrested for joseph young, 108. byington, hyrum h.,--loses child, 123. c caldwell county,--meeting of citizens of at far west, 55. call, elder anson,--beaten by mob, 242, 245. camp, kirtland,--explanation concerning, note 42; organization of, 87, _et seq_; constitution of, 90, 91; assembling of, near kirtland temple, 98, 99; journal of, 87-148; journal of, daily, 99; end of, 147; exodus of from kirtland, 100; number of families and members of, 100; departs from chester, 101; renewal of covenants by, 101; additional rules for, 102-3; passes through columbus, ohio, 106; sunday service in, 107, 112, 116, 117, 123, 140; return of deserters to, 108; military salute of, 108; several brethren of arrested to satisfy claims growing out of kirtland society money, 108; brethren arrested rejoin camp, 109: arrival of, in prairie country 109; beauty of encampment of, 110; assaulted 112, 113; leaders of again threatened with arrrest, 113; reprimanded by leaders, 114, 115; travels on the national road, 115, overtakes john e. page's canadian company of saints near dayton, 117; takes contract of work on springfield dayton turnpike, 118, 120; part of take contract raising a levee for mr. hushman, 119, 125, 129; an assistant council of three appointed for, 121-2; expulsion of members of, 128; preparations to leave encampment near dayton, 130, 131, 132; moves from dayton, ohio, 132-3; enters state of indiana, 133; voorhees stage incident, 135 and note; passes through terrehaute, ind., 136; enters state of illinois, 137; question of breaking up of, 137; sickness in, 138; passes through springfield, ill., 139; halters by the way, 140; reorganization of, 143; trouble at far west heard of by, 143; threatened with being halted at huntsville, 144, proposition to disband rejected, 144-5; arrival of, at grand {469} rapids. missouri, 146; arrive at far west, 147; greeted by the prophet and leading elders of far west, 85; arrival of, at adam-ondi-ahman, disbanded, 147-8. carey, brother,--attacked by the mob, 182. carter, dominicus,--accompanied leaders of kirtland camp to prison, 109. carter, simeon,--regards action of general assembly at far west as hasty, 5. cheney, elijah--overtakes kirtland camp near dayton, ohio, 127. childs, mr.--member missouri legislature, speech of, against the saints 238. church,--official name of, 24 and note; history of, the prophet begins writing, 25. clark, general john b.--endorses mob at de witt, 157; in command at far west--harrangue of, 201, 204; seeks to try the prophet by martial law, 206. clapp, elder benjamin l.--reports mission in kentucky--biography of, 153 and note. clayton, elder william.--biography of, (note)--20; made counselor in british presidency of the church, 20; enters the church ministry, 104. cleminson,--clerk of general conference, 5. coates, jesse,--petitions for militia to be called out, 76. commerce,--purchase of lands at, 342; description of, 375. committee--on removal appointed, 251; name of--meeting of, 254, 255, 256, 274; visit of mob leaders to, 306-7; send families to tenney's grove, 319. committee,--report of, to chariton county, 151. conferences,--first quarterly at far west, 14; at preston, england, 20; quarterly at far west, 152, 155. constitution--of kirtland camp, 90, 91; violations of, 128-9. corrill, elder john,--opposed proceedings of general assembly at far west, 4, 5; reproved by the prophet for his errors, 65-6; presents saints' petition to missouri legislature, 238, 239. council,--assistant, for kirtland camp, organized with three members, 121-2; action of, 131. council,--common,--special, 5 and note. council, high,--at far west, minutes of, meeting of, 6-8; trial of w. w. phelps and john whitmer before, 6; excommunication of w. w. phelps and john whitmer by, 8; trial of aaron lyon before, 25, 26; considers affairs in mo., 224-5; authorizes draft of a petition to the general government in behalf of the saints, 241. council, high,--at adam-ondi-ahman, appoints committee to purchase mob lands, 84. court, bishop's,--disposition of church property by, 47, 48. cowdery, marcellus f.--holds high council at far west an illegal body, 8. cowdery, oliver,--charges preferred against, before high council, 16; refuses to be tried by high council, 17, 18 and note. crooked river,--battle of, 170, 171. d de witt, carroll county,--saints notified to leave, 64, 77; mob gathers about, 85; attack upon begun, 149, 150; mob surrounding call on citizens of howard county for help, 156; saints at hard pressed, 157-8; saints agree to leave, 159. diahman,--see adam-ondi-ahman. doniphan, alexander w.--lawyer {470} and general in missouri militia, engaged as counsel for the prophet, 69; military report of to david r. atchison, 78; informs prophet of mob movements in daviess county, 161-2; rebells against genl. lucas, 190-1 and note; remarks on judge king, 212, 213. dryden, william,--justice of the peace,--communication of to the governor, 77; issues writ for arrest of george a. smith and alanson ripley, 77. dunham, jonathan,--arrested for joseph young, 108; threatened with shooting, 116. darfee, perry,--assailed by mob, 57. e england,--excommunications in, 155, 162; bickerings in the church in, 276, 277. f far west,--petition to locate caldwell county seat at, 56; report of gallatin trouble reaches, 58; ray county committee visits to enquire into gallatin troubles, 62; organization of land companies at, 64; arrival of kirtland camp at, 85; fortification of, 188; departure of prophet _et al_. from, 193-94 and notes; arrival of genl. clark at, 201; public meetings at, 249, 250; luted by mob, 322-3; meeting of twelve at, 336-9. fielding, joseph,--chosen president of the church in england, 20. follett, king,--imprisoned at richmond, 335; attempt of, to escape from columbia prison, 401-2 and note. foster, james,--member of first council of seventy, favors organization of kirtland camp, 88, 89; reports movements of the seventies, 93; addresses kirtland camp meeting, 97; proposes disbandment of kirtland camp, 144; leaves kirtland camp to go to de witt, 145-6. g galland, dr. isaac.--of commerce, interview with elder israel barlow, 265; letter of, to d. w. rogers, 265-7; baptism of, 393. gallatin,--county seat daviess county, election trouble at, 56 _et seq_. gibbs, luman,--imprisoned at richmond, 212; denies the faith, 335, 402. gilliam, cornelius,--raises a mob in platte and clinton counties, 161. granger, oliver,--views of on kirtland camp, 96; business agent for the prophet, commended, 164, 165. greene, john p.--appointed to preside over the church in new york city, 347. grover, elder thomas,--speaks against oliver cowdery, 4. groves, elder,--opposes action of general assembly at far west, 5. h hale, jonathan h.--appointed treasurer kirtland camp, 97; arrested for joseph young, 108. harriman, henry--one of the first council of seventy, and presidents of kirtland camp, 93; presides at kirtland camp meeting, 97. hammond, john,--expelled from kirtland camp, 130. hancock, solomon,--sustains local presidency at far west, 4. harris, george w.--receives the prophet and family at his home, far west, 9. headlock, elder stephen,--complains of camp murmuring--reproved, 119. higbee, judge elias,--speaks {471} against conduct of local presidency at far west, 4; accompanies first presidency to found city north of far west, 67; orders out militia, far west, 169. hinkle, lieut.-col. george m.--accuses elders phelps and whitmer in the general assembly of the church at far west, 4; removes to de witt, 155; leads company of militia from far west to 'diahman, 162; treachery of, 188-9. hillman, elder mayhew,--upholds kirtland camp movement, 97. hodge, alice,--death of, 149. hudgins, mr.--postmaster, makes unfriendly report to governor, 166. hughes, judge, of clay county,--remarks of, on brethren, 264-5. humphrey, smith,--house of, burned at de witt, 157. hyde, orson,--farewell visit to churches in england, 21; departs for america, 22; arrives at kirtland from england, 36; arrival of, at far west, 48; departure of, from far west, 165; affidavit of, 167, 168 and notes; restored to priesthood, 379. i independence, declaration of,--anniversary of, celebrated at far west, 41. j johnson, lyman e.--charges preferred against, before high council at far west, 20. _journal, elders_'--published in far west, answers to questions in, 28-30; third number of, 49; epistle of elder david w. patten in, 49 _et seq_. k kimball, heber c.--farewell visit to churches in england, 21; departs for america, 22; arrives at kirtland from england, 36; arrival of, at far west, 48; efforts of, to free the prophet, 264-5; appointed to visit jefferson city in the interest of the prisoners in liberty and richmond, 285, 288-9; interview with judge king, 306; secretes himself from mob, 319; attack of mob on, 322. king, austin a., judge,--holds circuit court at far west, 48; agrees to try the prophet and lyman wight in daviess county, 70; the prophet tried before, 72, 73; advises that capt. allred's prisoners be set free, 75; orders militia forces of daviess county disbanded, 75; trial of the prophet _et al_. before, 209 _et seq_. kirtland,--conditions at, 1838, 1. l landau, rabbi,--letter of, to his son, 356-7 and notes. lee, john d.--biography of, 56. legislature, missouri state,--case of saints before, 217 _et seq_; 234 _et seq_; character of investigation before, 240 and note; action of, on saints' petition, 242, 243 and notes. letters,--joseph smith, jun., to the presidency of the church at kirtland, 10, 12; joseph smith, jun., and sidney rigdon to john whitmer demanding church records, 15, 16; oliver cowdery to the high council at far west, 17, note; david whitmer to john murdock, 19, note; don carlos smith to the prophet, 43. a. w. doniphan to genl. atchison, 78; h. g. parks to genl. atchison, 149; general lucas to gov. boggs, 150; genl. h. g. parks to genl. atchison, 155-6; woods and dixon to gov. boggs, 168, 169; judge e. m. ryland to reese and williams, 172; gov. {472} boggs to genl. clark, 173; kingsbury and hawden to whom it may concern, 174; atchison and lucas to gov. boggs, 176; gov. boggs to genl. lucas, 192; lucas to gov. boggs, 195-99; gov. boggs to genl. clark, 203; genl. clark to gov. boggs, 206-7; m. arthur, esq., to the representatives of clay county, 213, 214; austin a. king to keeper of the jail at liberty, 214; joseph smith, jun., to the church, 226, _et seq_; alexander mcrae to deseret news, 256; _et seq_; gov. boggs, to wiley c. williams, 262; edward partridge to joseph smith, 272-3; don carlos smith to joseph smith, sen., 273; william smith to joseph and hyrum smith, 274; joseph smith, jun., to mrs. norman bull, 285-6; joseph smith, jun., _et al_ to the church of latter-day saints, 289-305; sidney rigdon to the prophet, 310, 311; alanson ripley to the prophet, 311, 313; don carlos smith to hyrum smith, 313; agnes m. smith to hyrum and joseph smith, 314; jacob stollings, to the prophet, 316-17; isaac galland to _quincy argus_, 317; robert lucas gov. of iowa to isaac galland, 317-318; elias higbee to joseph smith, 319; gov. lucas to sidney rigdon, 333; gov. lucas to president van buren, 333; gov. lucas to wilson shannon, gov. of ohio. 334; w. w. phelps to john p. greene, 334; john taylor to _quincy argus_, 341; isaac russel to saints in england, 343; recommending elder john p. greene, 349; introducing sidney rigdon to president of the united states _et al_, 349; recommendation of to oliver granger, 350; r. b. thompson to first presidency, 351; parley p. pratt to judge austin a. king, 352-4; first presidency to _quincy whig_, 354-5; joseph smith, jun., to w. w. phelps, 359 and note; joseph smith, jun., to e. w. harris, 362; the prophet and emma smith to judge cleveland, 362-3; the prophet to bishop whitney, 363; first presidency to r. b. thompson, 363-4; the prophet to mark bigler, 366; the prophet to lyman wight, 366; of appointment to stephen markham, 367; edward partridge to joseph smith, jun., 376; the prophet to jacob stollings, 378. lisle, b. m.--adjutant genl. missouri militia, 65. littlefield, brother,--proprietor "half way house," north of far west, 67. livesey, methodist priest,--first publisher of slanders against the church in england, 22. lucas, robert,--governor of iowa territory,--friendly to the saints, 317, 318. lucas, samuel d.,--reports falsely on conditions in upper missouri, 150; unfriendly report of, 176 and note; condemns prisoners to be shot, 190, note. lyman, amasa,--made prisoner at far west, 190. m markham, elder stephen,--arrival of, at far west, 263; attempt upon the life of, 314, 315; escape from mob, 316; chased by mob, 332-3. marks, william,--blesses kirtland camp, 100. marsh, thomas b.,--moderator in general assembly of church at missouri, 3-6; made local president _pro tem_, of the church at far west, 6; presides in high council, 7, 8; apostasy of, 167; affidavit of, 167, note. mcbride, father, thomas,--killed at haun's mills, 187. mccord. dr.,--apostasy of, 31. {473} mclellin, william e.--trial of, 31 and note; course of, towards the prophet and saints at far west, 215 and note; accused of theft, 287. mcrae, alexander,--letters of, on prison life, 256-259. militia, caldwell county,--disarmed, 192; mob movements of, about far west, 195-99. miller, josiah,--advised to leave kirtland camp, 128-9. mills, haun's--massacre at, 182-186; list of killed and wounded at, 326, note. millport,--mob troubles at, 163; mob burn their own houses at, 164 and note. minutes,--of general conference far west, 13; of first quarterly conference at far west, 14; of the organization of the stake of adam-ondi-ahman, 38; of a meeting of the twelve at far west, 47. missions,--volunteers called to go on, 153, 154; policy of church in respect of, 154, note. morin, judge joseph,--reports determination of mob to prevent mormons voting, 56; elected state senator, 60; notifies prophet that he had writ for him, 63. morley, elder john,--opposes local presidency at far west in general assembly, 5. "mormons," see saints. motto,--political, of church, 9. mulholland, james,--clerk of prophet, 375. murdock, elder john,--in the general assembly of the church at far west, 3; speaks against local presidency, 4; moderator of general assemblies in sundry places in caldwell county, 5, 6. o o'banion, patrick,--death of, at crooked river, battle, 170. p page, elder john e.,--arrives at de witt with canadian company, 85; preaches in kirtland camp, 119; exhorts the camp, 120; preaches on gathering of israel, 125-6 and note; ordained an apostle, 240, 241 and notes. parker, john d.,--joins kirtland camp near dayton, ohio, 116. parks, h. g.--militia general,--reports favorably of the saints, 83, 84; calls out militia to settle de witt troubles, 149-50. partridge, bishop edward,--defends local presidency of the church at far west, 4; presides at public meeting at far west, 62; appointed on committee to write petition to genl. government, 241; on helping the poor, 247. patten, david w.,--speaks in favor of the prophet in the general assembly at far west, 4, 5; made one of the local presidency _pro tem_, 6; presides in high council at far west, 7, 8; epistle of to the saints scattered abroad, 49-54; commands militia at crooked river battle, 170; death of, 171; funeral of, 175. peck, martin h.,--joins kirtland camp at petersburgh, 100; has son run over--healed, 113. penniston, colonel william p.,--harrangue of against the mormons, 56, 57; affidavit of, against the saints, 61. petty, albert, justice of the peace, far west,--prisoners tried before, 75. phelps, morris,--escape of, from columbia prison, 399-402 and notes. phelps, w. w.,--in transgression 3; refuses to be tried by high council at far west, 7; resigns post office at far west, 56. pitkin, george w.,--statement of, {474} on missouri persecutions, 4, appendix 443. pratt, orson,--assists his brother parley to escape from prison, 339 and note. pratt, parley p.,--arrives at far west, 27; made prisoner by the mob, 189 and note; before grand jury at richmond, 334; demands trial or banishment from missouri, 352-4; removal of, with fellow prisoners to boone county, 360-1; 363, 364, 365, 378; escape of from missouri, 399, 402 and notes; statement of on troubles in missouri, appendix, 424, 432. price, sterling, col.,--is sent to conduct the prophet from independence to richmond, 205. prophecy,--of kimball and hyde, 21. putnam, jonas,--leaves kirtland camp with family, by consent and blessing of, near dayton, ohio, 127. pulsipher, zera,--member of first council of seventy, one of the presidents of kirtland camp, 93. q questions,--answers to, 9. quincy, adams county, illinois,--church conference held at, 260, 283; meeting of democratic association at, 263, 267-271, 275; church council meeting at, 335; conference of church at, 344, 348. r raglin, mr.,--the prophet tried at the house of, 72-3. redfield, elder david h.,--presents saints' petition to missouri legislature, 234-5; proceedings of approved, 242 and note. redfield, harlow,--accusations against and vindication of, 287 and note. redfield, elder harvey,--views of on kirtland camp, 96. redman, mr.,--member of missouri legislature, favors investigation of mormon troubles, 239. revelations,--to david w. patten, april 17, 1838, 23; to brigham young, april 17, 1838 23; to joseph smith and sidney rigdon, making known the will of the lord concerning the work at far west, and making known the official name of the church, april 26, 1838, 23, 24 and note; of three, missing 44 and note; on tithing, july 8, 1838, 44; to william marks _et al_, july 6, 1838, 45; to the twelve, 46; to w. w. phelps not before published, note 46. richards, willard,--made counselor in british presidency of the church, 20; arraigned before mayor's court, preston, england, 149; complaints in england against, 276-7. richmond, county seat ray county,--mob gathered at, 182; trial of prisoners at, 208-212. rigdon, sidney,--leaves kirtland, 1; arrival of at far west, 13; delivers political address at far west, 30, 31 and note; remuneration of, for services, 31, 32; accompanies prophet to locate lands on grand river, 34-37; delivers oration at far west. 4th of july, 1838, 41, 42 and note; recommended for postmaster of far west, 56; begins the study of law under messrs. atchison and doniphan, 69; betrayed to the mob at far west, 188; departure, of from liberty prison, 264; elaborate plans of, for impeaching missouri 310-311; appointed to present the case of the saints before general government at washington, 346; testimony of, concerning troubles in missouri, appendix, 449-464. ripley, alanson,--writ issued {475} against, 7; appointed to dispose of real estate in missouri, 261-2; petitions for release of the prophet, 264-5. robinson, ebenezer,--clerk of far west high council, 8; clerk of conference at far west, 155. robinson, george w.,--sec'y of meeting at far west, 56; in command of company going to assist the brethren at gallatin, 58; clerk of public meeting at far west, 62; made prisoner at far west, 189. rogers, david w.,--reports sales of jackson county lands, 315; donates money to remove the poor from missouri, 323. root, henry,--affidavit of concerning troubles at de witt, 149. russell, elder isaac,--leads away company of saints, 226; disfellowshiped by the twelve, 336; apostasy of, 342; letter of, to the saints in england, 343-4. s sagers, harrison,--appointed to raise funds to purchase mob's lands, 84, saints, latter-day,--falsely accused by mob, 76, 77; petition of, at de witt to the governor, 82, 83; trial of at gallatin, 84; agree to purchase mob's lands in daviess county, 84; kirtland, organized into kirtland camp, 87 _et seq_; list of who signed constitution of kirtland camp, 91-93; depression of at kirtland, 98; expelled from de witt, 159, 160; falsely accused of mob's depredations, 165, 166; arrest of, 209; treatment of, before court at richmond, 210, 211; of "'diahman," their agreement with mob, 216; memorial of to the legislature of missouri, 217-224; covenant of to assist each other, 251 _et seq_. settlement, carter's--assembly of saints at, 5. seventies, first council of,--organize kirtland camp, 87-89; councilors _pro tem_, chosen in,--89, 90; take practical steps for organizing kirtland camp, 95-6; blessing of god upon efforts of, 97-98; instructions of to overseers of tents, 109; relieved from guard duty, 111; exhortation to kirtland camp, 135. sherwood, elder h. g.--appointed to sell lands in clay county, 308. shumway, otis,--death of, 133. shumway, elder s.--joins kirtland camp at petersburgh, 100. smith, agnes m., wife of don carlos smith,--home of burned, 163. smith, alexander h.--birth of, 37. smith, amanda,--describes massacre at haun's mills, 323-25 and note. smith, don carlos,--appointed by high council to raise means, 84; return of from a mission, 241; carries petition to mob, 261; settles in mcdonough county, 111, 377. smith, elias,--chosen member _pro tem_. in first council of seventy, 90. smith, george a.--writ issued against, 77; appointed to raise funds to purchase mob's lands, 84; return of from a mission, 241; ordained an apostle, 337; biography of, 338 (note). smith, hyrum,--assists in locating lands for settlement, 37; assists in organizing kirtland camp, 89, 95; gives advice to kirtland camp, 90, 95: made prisoner at far west, 190; damages sustained in missouri, 373-4; statement of on missouri troubles appendix, 404-424. smith, john, uncle of the prophet,--settles at adam-ondi-ahman. 38; president of the stake of adam-ondi-ahman, 38. smith, joseph, jn., the prophet,--flight of from kirtland, 1; {476} arrival of, at norton, modena county, ohio, 2; seeks counsel of brigham young, 2; enemies from kirtland pursue, 3; directs the calling of general assembly of the church at far west, 5; reception at far west, 8; drafts political motto of the church, 9; answers sundry questions on scripture, 9; begins writing church history, 25, 26; preaches on the evils of hasty judgment, 27; answers sundry questions in the _elders' journal_, 28-30; remuneration of, for constant labors in the church considered, 31, 32; locates land for settlement of saints on grand river, 34-38; changes name of spring hill to adam-ondi-ahman, 35 and note; edits _elders' journal_, 49; meets with canadian saints at the forks of grand river, 55; recommends establishment of weekly newspaper at far west, 56; starts for gallatin on hearing of election troubles at, 58; interview with adam black, 59; meeting with millport citizens at 'diahman, 62; chased by mob, 63; submission of to laws of missouri, 63; reproves elder john corrill for unwise conduct, 65-6; reflection on prospective difficulties, 67, 68; conference with a gentleman from livingston county on gallatin troubles, 68-9; confers with genl. atchison on daviess county troubles, 69; begins the study of law under messrs. atchison and doniphan, 69; volunteers to be tried in daviess county before judge king, 70; affidavit of, on the adam black incident, 70 _et seq_; trial of, before judge king, 72; placed under bond by judge king, 73; consults with committee from chariten county, 73, 74; comments on doniphan's report, 79; reflections of on false rumors against the saints, 151: goes to de witt to assist the saints, 152-3; reflections of, on sufferings of, de witt saints, 158-60; reflections of, on mob scenes about 'diahman, 162-3; complains that saints refuse to obey counsel, 166; comments of, on david w. patten, marsh _et al_., 171-2; reflections on boggs' exterminating order, 178-9; remarks on "avard's danites," 179-182; betrayed to the mob at far west, 188-190 and notes; sentenced to be shot at far west, 190-1 and notes; departure of from far west, 193-4 and notes; arrival of, in jackson county, 200 and note; preaches at independence, 200, 201, 202; removed from independence to richmond, 205, 206; rebuke of the guards in richmond prison, 208 and note; trial of, at richmond, 209 _et seq_; writes the saints from liberty prison, 226 _et seq_; comments on the course of the missouri legislature, 244; reflections of on opening of the year 1839, 245; petitions missouri legislature for relief, 247-8; prison life of, 256-259 (notes); petitions for release from prison, 277, 281; writes from liberty prison to the church, 289-305; conspiracy of mob to kill, 306; is taken with fellow prisoners from liberty to daviess county, 308-9; trial of, before judge king, 309, 314, 315; escape of, from guards, 320, 321 and note; arrival of, at quincy, 327; recites experiences in missouri, 327-333; takes up residence at commerce, 349; drafts bill of "damages" against missouri, 368-373; ministry of, in illinois, 377-8; answer to jacob stollings, 378, teaches the twelve, 379, 383, 392. smith, warren,--joins kirtland camp near dayton, ohio, 117. smith, william,--reinstated in quorum of the twelve, 364; entertains the prophet, 377. {477} snow, elder erastus,--preaches in far west, 55; biography of, (note), 55; appointed to gather libellous reports, 346. staker, nathan,--requested to leave kirtland camp, 128-9. stanley, hyrum,--mob leader, fires smith humphrey's house, 157. stewart, riley,--in the gallatin trouble, 57. stringham, george,--ordained an elder, 123. t taylor, elder john,--sustained as an apostle, 154; biography of, 154, 155 (note); appointed on committee to write petition to the general government, 241; warns people of quincy against imposters, 341. thompson, elder charles,--teaching of, called in question, 126. thornton, ira,--with consent of council leaves kirtland camp, 135. thompson, robert b.--appointed to gather libelous reports, 346. tomlinson, brother,--aids the prophet joseph, 2. tower hill,--nephite altar, 35. turley, theodore,--superintends removing of the poor, 261; appointed to visit jefferson city in the interest of prisoners in liberty and richmond, 285-288-9; questions john whitmer on testimony, 307-8; builds first house by saints in commerce, 375. turner, mr.--member of missouri legislature, report of on mormon affairs, 235 _et seq_; introduces bill to provide investigation of mormon troubles, 246 and notes; final disposition of bill, 255-6 and note. v vanleuven, john,--daughter of nearly killed, 107. w war, canadian,--saints escape from, 117 and note. welling, "dick,"--mob bully, 57. whitmer, david,--refuses to be tried by high council of far west, 7; charges preferred against, before high council, 18, 19; refuses to acknowledge authority of high council to try him, 19 (note). whitmer, john,--in transgression at far west, 3; refuses to be tried by high council at far west, 7; interview with theodore turley, 307-8. wight, elder lyman,--opposes the sale of lands in jackson county, 4, 5; settles on grand river, 35; volunteers with the prophet to be tried in daviess county, 70; ordered to suppress mobs about 'diahman, 163; made prisoner at far west, 189; statement of, on missouri persecutions. appendix, 437-449. wilbur, benjamin s.--chosen member _pro tem_. in first council of seventy, 90; with 20 others from kirtland camp takes contract to work at daytou, 127; rejoins kirtland camp, 135. willey, bathsheba,--death of, 135. williams, frederick g.--returns to the church, 55. williams, swain,--funeral of, 33. wilson, general,--heartless answer to the prophet, 190; in charge of the prophet and fellow prisoners _en route_ for independence, 200 and note; in command at adam-ondi-ahman, 204, 205; orders the saints to leave 'diahman, 207. winchester, stephen,--captured by mob, 182; volunteers relief service, 190. wisdom, word of,--to be observed in kirtland camp, 90, 95. wood, charles,--joins kirtland camp at petersburgh, 100; {478} expelled from kirtland camp, 132. woodruff, elder wilford,--ordained an apostle, 337; biography of, 337-330 (note). woods, a. c.--misrepresents the saints, 157. woods, sashiel,--speech of, to de witt mob, 161. y young, brigham,--at dublin, indiana, 2; gives advice to the prophet, 2 and note; presides at far west quarterly conference, 152-155; flees from far west, 361; statement of, concerning persecutions in missouri, appendix, 433-437. young, joseph,--member of first council of seventy, one of the presidents of kirtland camp, 93; preaches in kirtland camp, 101, 123; attends funeral of william tenney, 131; narrative of massacre at haun's mills, 183-6. history of the church of jesus christ of latter-day saints period i. history of joseph smith, the prophet. by himself. volume ii. an introduction and notes by b. h. roberts. published by the church deseret news, salt lake city, utah. 1904. table of contents. volume ii. introduction. summary review of volume one. the expedition of zion's camp. first educational movement of the church. organization of the foreign ministry. restoration of the keys for the gathering of israel. the spirit of gathering on the jews. elijah's mission. calamitous events. chapter i. the year eighteen hundred and thirty-four--affairs in zion and kirtland. condition of the saints in missouri. excommunication of wesley hurlburt. mob threats at kirtland. a prayer. efforts of sectarian priests against restoration of exiles. the elders of the church in kirtland, to their brethren abroad. prayer of the first presidency. preparations for returning exiles to zion. conference of high priests and elders at new portage. order in ancient councils. responsibility of those who sit in judgment. the prophet's predicted triumph. trial of martin harris. trial of leonard rich. chapter ii. organization of the high council--first cases before the council. minutes of the organization of the high council of the church. supplementary proceedings in the organization of the high council. {iv} first case before the high council. letter from ezra thayer to the president of the high council. minutes of the high council. chapter iii. the cause and object of the jackson county persecution--the prophet's mission through western new york. revelation. arrival of delegation from the church in missouri. minutes of council meeting. the prophet seeks volunteer to redeem zion. cheering words. letter from john. f. boynton from saco, maine. incidents in the prophet's journey through western new york. the conference at avon, livingston county, new york. chapter iv. trial and conviction of hurlburt--efforts in behalf of the redemption of zion--dissolution of the united order of zion and kirtland. the whipping of ira j. willis. the trial of "doctor" hurlburt for threatening the prophet's life. minutes of council. special prayer. letter from presidency to orson hyde. judgment against hurlburt. dissolution of the united order in kirtland. deliverance of zion considered. an assault thwarted by the spirit. an occasion of prayer and blessing. minutes of conference. return of prophet and party to kirtland. revelation to joseph smith, jun., concerning the order of the church for the benefit of the poor. chapter v. zion's camp--its journey from kirtland to missouri. aid for the redemption of zion. gathering of zion's camp at new portage. letter from w. w. phelps from liberty. minutes of conference of the elders. {v} departure of the prophet from kirtland for missouri. organization of zion's camp. the march of zion's camp. incidents in zion's camp. delegation from dayton. the camp enters indiana. difficulties within the camp. spies from the west in the camp. indianapolis incident. a jackson county spy in camp. precept vs. example--a lesson. a call to arms. angels attend the camp. camp diversions. proposition to divide jackson county between saints and the mob. letter from brethren in clay county to daniel dunklin. passage of camp through springfield, illinois. arrival at jacksonville, illinois. a puzzling religious service. the finding of zelph. a prophecy. proposition of col. ross. report of luke s. johnson. a false alarm. chapter vi. zion's camp in missouri--letters of governor dunklin and others. letter from elders in clay county to governor dunklin. copy of letter from daniel dunklin to col. j. thornton. arrival of camp at salt river. arrival of hyrum smith and lyman wight. messengers sent to governor dunklin. letter from daniel dunklin to w. w. phelps et. al. letter from john f. ryland to a. s. gilbert. departure of camp from salt river. reproof of williams and orton enemies eluded. letter from elders to judge ryland. letter from the elders to messrs. doniphan and atchison. chapter vii. zion's camp in missouri--efforts at arbitration--the word of the lord. gov. dunklin refuses to reinstate saints on their lands. arrival of bishop partridge in camp. {vi} the camp crosses grand river. martin harris trifles with a promise of god. important meeting at liberty court house. proposition of the people of jackson county to the mormons. stirring incidents at the liberty meeting. answer of the mormons to the proposition of the people of jackson county. reflections on the jackson county proposition. a mobber's threat and god's vengeance. incidents of insubordination in the camp. the prophet's illness. the prophet's anxiety for the safety of the camp. threats of the mob. a timely storm. care of arms during the storm. the visit of col. sconce to the camp. cholera breaks out in the camp. letter from brethren in clay county to committee of the jackson mob. visit of clay county sheriff to the camp. revelation given on fishing river, missouri, june 22, 1834. chapter viii. zion's camp disbanded--an appeal. reply of brethren to committee of the jackson mob. cholera in the camp. zion's camp disbanded. letter from the prophet to messrs. thornton, doniphan and atchison. fear of the cholera. first victims of the cholera. letter from the elders to governor dunklin. death of algernon sidney gilbert. letter from chairman of jackson mob committee to amos reese. list of the victims of cholera. the prophet in the goodly land. gillium's communication. proposition of the mormons. organization of the high council in missouri. members of the camp discharged. instructions to the high council. the missouri presidency and high council. blessings. sundry items determined by the high council. an appeal. {vii} chapter ix. return of the prophet to kirtland--sundry events in missouri. the prophets return to kirtland. letters from john corrill to samuel c. owens, esq., and col. thos. pitcher. assembling of the high council in missouri. the counsel of david whitmer. proposition of w. w. phelps. charges against samuel brown. letter of appointment to the elders. arrival of the prophet in kirtland. charges against the hulet branch. testimony against the hulet branch. decision of the council in the hulet branch case. elders sent forth to preach. the case of william batson. chapter x. charges against the prophet on his return from zion's camp expedition--trial of elder sylvester smith. minutes of a council held at kirtland, august 11, 1834. the prophet reports his vindication to the elders in missouri. the plague of cholera in cleveland. affairs in missouri--hulet branch troubles. charge against lyman wight. resolutions of vindication. sylvester smith refuses to accept the decision of the council. formal trial of sylvester smith. chapter xi. a moment's peace--council meetings in ohio and missouri. temporary peace. the prophet as foreman. message to william cherry. covenant of edmund bosley. minutes of a conference of elders at new portage, ohio, held sept. 8, 1834. letter written according to instructions of conference to joseph b. bosworth. extracts from the minutes of the high council of zion, assembled in clay county, sept. 10, 1834. minutes of high council at kirtland, sept. 24, 1834. {viii} chapter xii. change in church periodicals--the covenant of tithing--close of the year 1834. "messenger and advocate" founded. the prophet's labors in michigan. preparation of the school of the elders. strenuous life of the prophet. letter sent to george jones, brownhelm, ohio, by orders of the high council. revelation given november 25, 1834. letter from hon. j. t. v. thompson to w. w. phelps. governor's message to the jackson people. minutes of council meeting held at kirtland, nov. 28th. letter from alvah l. tippets to the prophet. the covenant of tithing. a prayer. a prophecy. school at kirtland for the elders. oliver cowdery ordained an assistant president. thanks to governor dunklin. revived hopes. letter from w. w. phelps to esquire thompson. thompson and atchison promise assistance. chapter xiii. the lectures on faith--twelve apostles chosen and ordained. the lectures on theology. brethren moving west halted at kirtland. minutes of the meeting at which the twelve apostles were chosen, ordained and instructed. names of zion's camp. women in zion's camp. children in zion's camp. apostolic charge given by oliver cowdery to parley p. pratt. general charge to the twelve. important item of instruction to the twelve. report of the kirtland school. chapter xiii--2. [1] the organization of the seventies--blessing of the faithful elders and saints. the calling of seventies. names of president and members of first quorum of seventies. the prophet's remarks on the sacrament. more ordinations. the blessing of those who assisted in building the house of the lord at kirtland. {ix} chapter xiv. the great revelation on priesthood. minutes of a meeting on the twelve. revelation on priesthood. chapter xv. the first mission of the twelve. close of the elders' school. public discussion at huntsburg. minutes of conference held at freedom, n.y. minutes of conference of the twelve and the seventy. meeting of the twelve. minutes of a general council of the priesthood. items of instruction to the twelve and the seventy. the first mission of the twelve. the conference at freedom. chapter xvi. progress of affairs at kirtland--discovery of the book of abraham. change of editors for the "messenger and advocate." the "northern times." minutes of conference held at new portage, june 6th. instructions of the prophet to the elders and saints in missouri. letter from thomas shaw to the "saints of the most high." the mission of mr. hewitt. letter of w. w. phelps to the rev. mr. hewitt. the indifference of mr. hewitt. subscriptions for the temple. conference in canada. michael h. chandler and the egyptian mummies. the case of michael h. barton. the writings of abraham and joseph. edmund bosley tried for breaking covenant. chapter xvii. sundry council meetings in vermont, ohio, and new york. minutes of the vermont conference. the prophet at work on the book of abraham. {x} minutes of the high council at kirtland. minutes of the massachusetts conference. blessing the "sons of zion." minutes of the high council. chapter xviii. the book of doctrine and covenants presented to the general assembly of the priesthood and the church. testimony of the twelve apostles to the truth of the book of doctrine and covenants. article on marriage. of government and laws in general. chapter xix. the prophet's return from michigan to kirtland--his address to the elders of the church. minutes of the high council at kirtland--trial of almon w. babbitt. conference at saco, maine. return of the prophet to kirtland. john e. page. conference at farmington, maine. the prophet's letter to the elders. chapter xx. sundry affairs at kirtland--the pledge to redeem zion. conference at new portage. provisions made for remunerating the patriarch. oliver cowdery appointed church recorder. agents for the "literary firm" of the church appointed. the trial of elder henry green--sidney rigdon, oliver cowdery and frederick g. williams, presiding. minutes of a high council held in kirtland, sept. 19, 1835--trial of elder jared carter. the prophet seeks for blessings. delight of the prophet in being honest. rejoicing with brethren bound for zion. covenant to work for the redemption. chapter xxi. incidents from the prophet's experience in kirtland and vicinity. return of the twelve. minutes of the high council at kirtland--trial of gladden bishop. {xi} the authority to which the twelve are amendable. trial of lorenzo l. lewis. trial of elder allen avery. the prophet on the part of the accused. the prophet learns the principles of astronomy as understood by abraham. charges against the goulds. the prophet's journey with john corrill. the prophet's meeting with the twelve. a timely loan. illness of joseph smith, sen. the prophet's blessing on bishop whitney. translation of the writings of abraham begun. the prophet's care of his father. baptism of ebenezer robinson. the book of abraham. prayer for special blessings. meeting in kirtland. trial of samuel h. smith for neglect of military duty. a prayer and promise. warren parrish becomes the prophet's scribe. trial of david elliot. the visit of bishop whitney's parents to the prophet. of debates in council. hopes for zion's redemption. disorder in a council meeting. a methodist's inquiry into conditions at kirtland. william smith's self-justification. hyrum smith as peacemaker. the rebellion of william smith. visit to shadrach roundy. chapter xxii. the ministry of the prophet in kirtland. reproof of reynolds cahoon. revelation. school for the elders opened. revelation. revelation to the twelve. object of the elder's school. inquiries about the revelation to the twelve. reflections on the nature of prophets. isaac morley and edward partridge commended. revelation. the case of isaac hill. labors of the prophet with the erring. case of mary whitcher. josuah, the jewish minister. the doctrine of "joshua, the jewish minister." additional views of joshua. matthias not joshua. matthias dismissed by the prophet. the prophet's meeting with the twelve. the prophet's remarks to the twelve. {xii} chapter xxiii. the ministry of the prophet in kirtland. the visit of mr. messenger. revelation to warren parrish. inquiries by erastus holmes. the case of harvey whitlock. harvey whitlock's letter. letter from the prophet to harvey whitlock. revelation to harvey whitlock. council concerning brethren going to missouri. the word of the lord as to mr. holmes' baptism. minutes of a council meeting at new portage. debate on the question of miracles. translating the egyptian record. return of oliver cowdery from new york. arrangement for studying hebrew. case of andrew jackson squires. the marriage of newel knight. translating the egyptian record. the case of josiah clark. preaching of morley and partridge. chapter xxiv. miscellaneous labors of the prophet in kirtland. insolent treatment of the prophet. marriage of warren parrish. financial transactions. conversation on religion. the matter of postage. letter from the prophet to the "messenger and advocate." an unruly member. kindness of the saints to the prophet. gratitude of the prophet. healing of angeline works. fire in the kirtland board kiln. the prophet's blessing on leonard rich. the prophet reproves a young lady. debate at william smith's. experience of elders whitmer and williams. marriage in kirtland. precautions against incendiaries. chapter xxv. the troubles of orson hyde and william smith--the book of abraham--close of the year. the complaints of orson hyde. visit of elders m'lellin, young and carter with the prophet. {xiii} the prophet assaulted by william smith. orson hyde's letter of complaint. reconciliation of orson hyde with the prophet. charge to elder cahoon to sustain the twelve. sorrow of father and mother smith over william smith's difficulty. the sympathy between the prophet and his brother hyrum. william smith's letter to the prophet. letter of the prophet to his brother william. desire of the prophet for william's salvation. sundry prayers of the prophet for the welfare of various brethren. the prophet's christmas at home. the prophet's renewal of the study of hebrew. revelation given to lyman sherman dec. 26, 1835. sunday services. trifling visitors. arraignment of almon w. babbitt. first report of the seventies. charges against elder william smith. patriarchal blessing meeting. hebrew studies. questions of the twelve concerning trial of william smith. an account of the book of abraham. tone of the american press toward the prophet. heathen temple on lake erie. chapter xxvi. opening of the year 1836--the american indians--special council meeting in kirtland. reflections of the prophet. reconciliation of the prophet and his brother william. settlement of william smith's case before the council. preparation for the hebrew school. a difference between the prophet and orson pratt. a new teacher for hebrew class employed. vacancies in the high council filled. the gathering of israel and the american indians. policy of the government of the united states respecting the indians. president andrew jackson's views on the policy of the general government with reference to the indians. hopes of the prophet in behalf of the indians. a feast at bishops whitney's. progress of work on kirtland temple. bishop whitney's unique invitation to the prophet. {xiv} visit of alva beaman to the prophet. preparations for the solemn assembly. vinson knight ordained into kirtland bishopric. vacancies in the kirtland high council filled. vacancies filled in the high council of zion. sidney rigdon's ailment. the prophet's joy. the coming of prof. seixas. rules and regulations to be observed in the house of the lord in kirtland. return of oliver cowdery from columbus, ohio. the council meeting in the kirtland temple. minutes of a priesthood meeting held in kirtland temple, january 15, 1836. chapter xxvii. reconciliation of the first presidency and twelve apostles--pentecostal times in kirtland. special council meeting with the twelve. testimonies of presidency and twelve. marriage and sacrament. progress in study of hebrew. form of marriage certificate. marriage of j. f. boynton. the marriage feast. j. w. olived and the prophet. washing and anointing in kirtland temple. the prophet blessed to lead israel in the last days. the prophet's vision of the celestial kingdom. alvin smith. revelation. the salvation of children. the prophet's vision of the twelve. ministration of angels. high councils of zion and kirtland anointed. further visions and revelations. anointing the twelve and seventy. blessing of the lord's anointed. letter from daniel dunklin to w. w. phelps et al. doubts of alva beaman. continuation of spiritual meetings. illness of warren parrish. arrival of prof. seixas. continuation of ministrations and visions. the prophet feasts his father's family. resolutions. anointing the seventy. {xv} chapter xxviii. the prophet's ministry and studies in kirtland. further arrangements for the study of hebrew. the gathering of israel. names for the second quorum of seventy. arrangements of quorums to receive spiritual blessings. visions in the kirtland temple. warren parrish resumes his duty as scribe. hyrum smith meets with an accident. remarks of the prophet on those unworthy of the ministry. the prophet's draft of resolutions. action of the twelve on resolutions governing ordinations. the faith and confidence of the seventy. progress in the study of hebrew. action of the kirtland high council on the resolutions on ordinations. the prophet's regard for professor seixas. the varied activities of the prophet. action of the first presidency on the resolutions on ordinations. the selection of men for the ministry. respectful inquiries about the work. the manliness of elder morey. misunderstanding over sale of bibles. final action on resolutions on ordinations and licenses. resolutions on ordinations and licences. the board kiln again fired. further arrangements of hebrew classes. the prophet's reflections on intemperance. removal of the presidency and twelve to zion contemplated. the temple choir. death of susan johnson. withdrawal of objections to resolutions on ordinations. elders obtain from the courts licences to perform marriages. chapter xxix. dedication of the kirtland temple--spiritual manifestations. gathering of saints to the dedication. number at the first meeting. {xvi} arrangement of the assembly. elder rigdon's discourse. remarks on revelation. the consequence of rejecting present revelation. joseph smith, jun., sustained as the prophet and seer of the church. presidency of church and twelve apostles sustained as prophets, seers and revelators. the seventies sustained as apostles and special witnesses. high councils and bishoprics sustained. presidency of elders' quorum sustained. the presidents of the quorum of the lesser priesthood sustained. the prophet's promise and prediction. dedicatory prayer. dedication of the temple accepted by the priesthood and the saints. the lord's supper and testimonies. spiritual manifestations in the kirtland temple. chapter xxx. the ordinance of washing of feet--visions in the kirtland temple--the prophet on abolition. seeking the word and will of the lord. the washing of feet. continuance of the ordinance of feet washing. the prophet's instruction to the elders engaged in the ministry. the day--march 30th--a pentecost. the second day of dedicatory services. confession of leman copley to bearing false witness. the prophet and oliver cowdery appointed to raise money for the redemption of zion. vision manifested to joseph the seer and oliver cowdery. leading elders return to zion, missouri. the prophet's views on abolition. chapter xxxi. prediction of the prophet's grandparents--agitation for the removal of the saints from clay county, missouri. labors of elder heber c. kimball. dealing with sundry transgressors. {xvii} arrival of the prophet's relatives in kirtland. death of the prophets grandmother. case of charles kelley. letter from w. w. phelps to the brethren in kirtland. case of preserved harris and isaac mcwithy. departure of the patriarch and john smith on a mission. letter of warren parrish from tennessee. minutes of a public meeting at liberty, mo. report. minutes of a public meeting of the saints in clay county, mo., held to consider the proposition of the citizens of clay county that the latter-day saints move into another part of the state. minutes of second meeting of citizens of clay co. letter from the brethren of kirtland to the brethren in missouri. letter to john thornton, esq., et al. from joseph smith, jun., et al. letter from daniel dunklin to the saints in mo. chapter xxxii. the prophet's mission--labors in massachusetts--the organization of the kirtland safety society. departure of the prophet from kirtland. a steamboat race. the great fire in new york city. arrival of the prophet's party in salem, mass. reflections of the prophet on religious intolerance. revelation given in salem, mass., august 6, 1836. success of the ministry. labors of the patriarch joseph smith, sen. movements of the saints in missouri. organization of kirtland safety society. licenses. organization of caldwell county. minutes of a conference held in the house of the lord at kirtland on the 22nd of december, 1836. baptism of doctor richard. minutes of a meeting of the members of the "kirtland safety society." the prophet's remarks on the kirtland safety society company. {xviii} chapter xxxiii. meetings of the quorums of priesthood in the kirtland temple--the prophet's instructions on priesthood. the arrangements for classes and meetings in kirtland temple. gathering of saints in missouri. firm of cowdery and co. dissolved. notice of a solemn assembly. washing of feet. regulation of the seventies. the prophet on the subject of priesthood. the high priests. bishops. the dignity of the lesser officers. necessity for occasional reproofs. pecuniary embarrassments of the presidency. remarks of hyrum smith. oliver cowdery's instruction to elders. sidney rigdon's remarks on church debts. the sacrament, use of water in. chapter xxxiv. affairs in zion--apostasy at kirtland--appointment of the british mission--its departure for england. minutes of high council at far west. charges against lyman wight. complaint against j. m. patten. case of john patten. james emmett disfellowshiped. actions in relation to the word of wisdom. literary firm sustained. minutes of a high council held in the lord's house, in kirtland. transfer of the "messenger and advocate." conditions in kirtland. the british mission projected. licenses. church conference in upper canada. minutes of a high council meeting in missouri. the prophet's instructions to the british missionaries. willard richards added to the british mission. illness of the prophet. employment of supplementary means for healing the sick. dastardly suggestions of apostates. progress of the british mission. arrival of british mission in new york. kindness of elijah fordham. warning to new york ministers, departure for england. {xix} chapter xxxv. financial conditions in various nations--progress of the british mission--conferences at far west and kirtland. extract of letter from w. w. phelps to the brethren in kirtland. the prophet resigns his office in the "safety society." status of various nations. landing of the british mission. "truth will prevail." kindness of rev. james fielding. revelation to thomas b. marsh concerning the twelve. baptism of albert p. rockwood. progress of the british mission. vexations law suits at painesville. second start for canada. the british mission attacked by evil spirits. spread of the work in england. affairs at far west. opening of the work in bedford. first confirmation in england. affairs in far west--building the lord's house. goodson's violation of instructions. the "elder's journal." confirmation at preston. the work in walkerfold. the failure of mr. matthews. charles c. rich made president of high priests in missouri. opening in the fox islands. caution. the alston branch. the prophet's work in canada. greeting of president joseph smith to john corrill and the whole church in zion. minutes of conference in committee of the whole church at kirtland, sunday, sept. 23, 1837. announcement concerning oliver cowdery. revelation making known the transgression of john whitmer and william w. phelps. minutes of a meeting in the kirtland temple. chapter xxxvi. the gathering saints--increase in the number of stakes contemplated--councils in zion and kirtland--close of the volume. bishop's agent appointed. the church recorder. the bishop's memorial. the prophet on the gathering. other stakes of zion to be appointed. arrangements for preaching the gospel. {xx} greeting from bishop of kirtland and counselors to saints scattered abroad. the voice of warning. the prophet's departure for missouri. president of the high council elected. death of hyrum smith's wife. minutes of high council. twenty-two disfellowshiped. minutes of high council. confessions. norris brewster. more confessions. action against loungers. the egyptian records. arrival of the prophet at far west. the settlement of difficulties. minutes of high council at kirtland. minutes of conference at far west, mo., nov. 7, 1837. minutes of high council at kirtland. reuben hedlock chosen president of elders. excommunication of roger orton. a question of compensation. various appointments. bishop partridge's report. apostasy in kirtland. last paper printed in kirtland. the work in england. progress of the british mission. flight of brigham young from kirtland. close of the year 1837. footnotes [1] by typographical error there are two chapters numbered xiii. {xxi} introduction to volume ii _summary review of volume one_. the events which make up the first volume of the history of the church moved forward from the back ground of successive dispensations of the gospel which preceded the dispensation of the fullness of times. that volume covered the period from the birth of the prophet joseph smith, 1805, to the close of the year 1833, and included as its chief events: the birth of the prophet; his first vision of the father and the son; the coming forth of the book of mormon; the organization of the church, april 6th, 1830; the mission to the lamanites; the gathering of the people from the state of new york, first to kirtland, ohio, and subsequently the gathering of many of them to jackson county, missouri; the location of the site of the future city of zion and its temple; the introduction of the doctrine of consecration and stewardship; the experience of the elders of israel in their movements back and forth between kirtland and zion; the spread of the work throughout the states of the american union and canada; the prophet's own mission to the latter place; the founding of the first church periodical, _the evening and morning star_; the selection of a number of the revelations of god for publication under the title, "the book of commandments;" the establishment of the mercantile and literary firms of zion and kirtland; the laying of the corner stones of the kirtland temple; the planting of a number of settlements in jackson county, missouri; the awakening jealousy of the old settlers against the more progressive saints; the fanning of these flames of jealousy by sectarian priests; the rise of that religio-political persecution which culminated in the terrible suffering of the saints--the destruction of their printing establishment, the burning of their homes, their final expulsion from jackson county; also the negotiations between the saints and the civil authorities of the state of missouri for reinstatement of the exiles upon their lands. the first volume closed with the narration of these circumstances of discouragement which befell the saints in their efforts to establish zion in missouri. _summary of volume two_. in this second volume is recorded the arrival of a delegation from the exiled saints in missouri, seeking advice and the word of the lord from the prophet; the organizations of zion's camp for the deliverance {xxii} of zion; its march from kirtland to missouri; its rich educational experiences; its disbandment and the return of many of the brethren to ohio; the establishment of a school for the elders at kirtland, the first educational movement in the church; the discovery of the book of abraham; the organization of the first, or kirtland high council; the organization of the quorums of the foreign ministry; the twelve and the seventy; the publication of the doctrine and covenants; the completion and dedication of the kirtland temple; the purification and spiritual endowment of the elders of the church; the appearance of messiah in the temple declaring his acceptance of it; the appearance of moses, elias and elijah, on the same occasion, delivering the keys of their respective dispensations to the prophet of the dispensation of the fullness of times; the commencement of the ministry of the twelve among the branches of the church in the eastern states of the american union; the misunderstandings that arose between them and the presidency of the church; the revelations of god which came in consequence of their misunderstandings, more clearly defining the rights, powers, and relations of the respective quorums of the priesthood; the peaceful exodus of the saints from clay county, missouri, and the founding of far west; the opening of the first foreign mission by sending two of the twelve and several elders to england; the attempt to mass the several industrial pursuits and temporal interests of the saints under one general concern, the "kirtland safety society company;" the failure of that concern in the general financial maelstrom that swept over the country in 1837, hastened also--sad to relate--by the unwise management and dishonesty of some of the incorporators and directors; the manifestation of excessive pride and worldliness on the part of some of the saints at kirtland; the disaffection of many hitherto leading elders of the church against the prophet joseph; the extensive apostasy of many elders and saints in kirtland; with the account of which calamitous events this volume closes. _the expedition of zion's camp_. the time covered by this volume may properly be called the kirtland period of the church history, since that city is the chief center of activity. the four years which comprise the period are marked, on the one hand, by rapid doctrinal development, institutional growth, outward enlargement and internal spiritual progress; and, on the other hand, are marked by internal dissensions, abundant manifestations of human weakness and wickedness, resulting in bitterness and apostasy. the period is one in which the church is manifestly militant, and not always, from surface appearances, triumphant. yet removed from {xxiii} that period by well nigh three-quarters of a century, one may see now that it was a glorious period, notwithstanding sombre shadows are now and then cast athwart the pathway of the church's progress. who can rightly estimate the value of the experiences of that movement for the redemption of zion, called zion's camp? nothing so completely reveals the worth or worthlessness of human character as expeditions of this description. men are thrown into such relations with each other that all that is in them, good or bad, comes to the surface. as opportunities in time of war reveal noble or debased natures, so in expeditions such as zion's camp the base or exalted phases of human nature are forced to the surface, and are known and read of men. god, it appears was about to choose his foreign ministry, his especial witnesses to the world, the twelve and the seventy. after the expedition of zion's camp he could choose them from among men who had offered their all in sacrifice--even to life itself--for the work's sake. are not such manifestly fitter witnesses than those who are untried? will it be argued that to the all-knowing the untried are as well know as the tried, and that god needed no such demonstration of fidelity as was afforded by the expedition of zion's camp in order to guide him in the choice of his witnesses to the nations of the earth? if so, my answer would be an acquiescence--god needs no such expedition in order to reveal to him the worthiness of those who shall be his special witnesses. but what of the world--what of men? do not they need some such evidence back of those who shall testify of a new dispensation of the gospel? will not men have more regard for the testimony of witnesses who have offered their all in sacrifice for any given work, than for the testimony of witnesses who have made no such sacrifice? undoubtedly. not for god's guidance, then, but for the qualification of the witnesses in the eyes of men was the expedition of zion's camp in part conceived and executed. also that those men who, under god--the prophet joseph smith and the three witnesses to the book of mormon--were to make choice of especial witnesses might know whom to select because of actually demonstrated fitness and worthiness. moreover there were men in that expedition who later will be called upon to conduct larger expeditions much of the same character--an exodus of thousands from missouri; an exodus of tens of thousands from the confines of the united states, a thousand miles into the wilderness of the rocky mountains. may not the lord have designed in part this expedition of zion's camp for their instruction, for their training? the leaders of these later movements are all there--brigham young, heber c. kimball, orson pratt, parley p. pratt, charles c. rich, george a. smith, wilford woodruff and many more. it is significant, too, that brigham young at least sensed the true importance {xxiv} of the zion's camp expedition. that expedition for the redemption of zion was regarded by many weak-faithed saints as a sad failure, a humiliation of a presumptuous prophet. one of these attempted to ridicule it in the presence of brigham young, as a case of marching men up a hill to march them down again. "well," said the scoffer, "what did you gain on this useless journey to missouri with joseph smith?" "all we went for," promptly replied brigham young. "i would not exchange the _experience_ gained in that expedition for all the wealth of geauga county." a remark which proves that brigham young had a keen insight into the purpose of the zion's camp movement. _first educational movement of the church_. the value of the educational movement in the church by the establishment of a school for the elders in kirtland, cannot be fully appreciated even yet. it stands as a direct contradiction to the oft-repeated charges that mormonism seeks to thrive through the ignorance of its devotees. "seek ye diligently, and teach one another words of wisdom," was an admonition the church in the kirtland period of its history sought earnestly to carry into effect. "yea, seek ye out of the best books words of wisdom: seek learning even by study, and also by faith." to the sphere of their learning there were no limitations set. "teach ye diligently," said the lord, "and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of god, that are expedient for you to understand; of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land, and a knowledge also of countries and of kingdoms." i know of nothing that lies outside this boundless field of research into which the elders of the church especially were invited--nay, commanded, to enter. it comprehends the whole possible sphere of human investigation; and furnishes all necessary contradiction to the theory that the church at any time contemplated an ignorant ministry. by intelligence, not stupidity; by knowledge, not ignorance, has the church from the very beginning hoped to succeed in her mission. _the organization of the foreign ministry_. it is during the kirtland period of her history also that the church raised her eyes and for the first time gazed out upon the world-wide sphere of her future activities. until now she had confined her missions and labors to the united states and canada. but lo! a foreign {xxv} ministry had been organized, a quorum of twelve apostles and two quorums of seventy had been called into existence and ordained. was that without significance? undoubtedly there is power in ordinances, in divine appointments: "joshua the son of nun was full of the spirit of wisdom; for moses had laid his hands upon him and the children of israel hearkened unto him and did as the lord commanded moses." while timothy, the young christian evangelist, was admonished by paul to stir up the gift of god which was in him by the putting on of the apostle's hands. since, then, there is virtue in ordinations of divine appointing, it is but to be expected that the church of christ in this last dispensation would be influenced by the appointment and ordination of her foreign ministry. it was but a proper sequence of the appointment of this ministry that apostles and their associates should be sent to england. the church of jesus christ of latter-day saints was never intended to be merely an american sect of religion. it is a new and the last dispensation of the christian religion--the dispensation of the fullness of times, the dispensation into which will be gathered all former dispensations of the gospel of christ; all keys of authority, all powers, all gifts, all graces essential to the welfare and salvation of man--all that is essential to the completion of the mission of the christian religion. the mission of the church in such a dispensation is general not local, world-embracing. had it been less than one of the world's great movements, mormonism had been inadequate to the world's needs--less than sufficient for a world's redemption. there was marked, therefore, a mighty bound forward in the progress of the work when the foreign ministry of the church was organized, and a mission appointed to england. the work would have perished had it not taken this step forward. the church had reached that stage of development when there must be a forward movement. things do not stand inert in this world. inertia is death. in progress only is there life. the thing that does not grow dies. the very rocks increase or decay. for the time being the elements on which the church lived were exhausted in the land where it came forth. the material which had been gathered into it was passing through the crucible. there was need of an enlargement of action, a necessity for new elements being brought into the body religious. that enlargement of action was found in opening the british mission. the new elements essential to the preservation of the work were found in the english people; for among them were given the evidences of the existence of the spiritual light and life which had characterized the work at its coming forth: and as that mission had been directly appointed by the prophet joseph smith, it supplied the proofs that god was still with him, honored the {xxvi} authority which had been given him, and still directed his movements in the administration of the affairs of the church; for it was the prompting of the spirit of god in the prophet, that led to the appointment of this first foreign mission. these considerations made the opening of the british mission an epoch in the history of the church. _the restoration of the keys for the gathering of israel_. the work of god was also greatly enlarged during this kirtland period, by the appearance of moses and elias and elijah, and bestowing upon the prophet the keys of their respective dispensations. let us contemplate the event. "moses appeared before us," says the prophet, "and committed unto us the keys of the gathering of israel, from the four parts of the earth, and the leading of the ten tribes from the land of the north." who, at the time comprehended the full import of this incident? who comprehends it now? from the beginning of the great latter-day work men had their attention directed to the gathering of israel and the establishment of zion and jerusalem as a part of the purposes of god to be accomplished in the work. the angel moroni on the occasion of his first visit to the prophet joseph, quoted a number of old testament scriptures referring to the lord's promises concerning the redemption of judah and jerusalem; [1] also concerning the gathering of israel from all the lands whither they had been driven. [2] numerous are the prophecies relating to the return of israel from the land of the north, and other parts of the earth, into which they were driven in the day of their rebellion and apostasy; [3] but it occurred to no one that before these prophecies could be fulfilled israel's great prophet, moses, who held the keys of the dispensation pertaining to the gathering of israel, must come and give to men the authority to proceed with that work. the moment he appears, however, and gives such authority, the propriety of it, the fitness of it is apparent. the appearance of moses was also in proper sequence of events in the development of the great latter-day work. although, as already stated, the gathering of israel in the last days had been made a prominent feature in the communication of moroni to the prophet joseph, and the subject also of some other early revelations to the church [4] not until the foreign ministry had been organized--the twelve and the seventy--the quorums of priesthood on which rests the {xxvii} responsibility to travel in all the world and preach the gospel and gather israel--not until this ministry was organized did moses appear and commit the keys of the gathering of israel from the four parts of the earth. what order is here? the organization of the foreign ministry to go into all the nations of earth, and then the coming of moses to commit the keys of the gathering of israel from the four parts of the earth, and the leading of the ten tribes from the land of the north. in this incident as in a thousand others in the great work of god in the last days, the evidence of a divine wisdom having regard for the eternal fitness of things, for the proper sequence in the order of events in the development of the lord's purposes, is apparent. note, too, the spiritual effect upon the saints of the restoration of these keys of the gathering of israel. before the mission for england under elders kimball and hyde departed, the prophet enjoined them to adhere strictly to the first principles of the gospel, and say nothing for the present in relation to the gathering; this, doubtless on account of the unsettled condition of the church at the time. similar instructions, and for the same reason, were given to the twelve apostles in 1839 when they went on their mission to england. but the saints could not be kept in ignorance of these matters. no sooner were the people baptized than they were seized with a desire to gather with the main body of the church. "i find it is difficult to keep anything from the saints," writes elder taylor in his journal of this period, "for the spirit of god reveals it to them. * * * * some time ago sister mitchell dreamed the she, her husband and a number of others were on board a vessel, and that there were other vessels, loaded with saints, going somewhere. she felt very happy and was rejoicing in the lord." another sister, elder taylor informs us, had a similar dream, and was informed that all the saints were going. neither of these sisters nor any of the saints at that time, knew anything about the principle of gathering, yet all were anxious to leave their homes, their kindred and the associations of a lifetime, to join the main body of the church in a distant land, the members of which were total strangers to them. [5] the same spirit has rested upon the people in every nation where the gospel has been received. there has been little need of preaching the gathering, the people as a rule have had to be restrained rather than encouraged in the matter of gathering to zion and her stakes. _the spirit of gathering on the jews_. during the last ten years the world has witnessed a remarkable change of spirit come over the jewish race. we hear of jewish aspirations for national existence; for the perpetuation of the jewish customs {xxviii} and jewish ideals. after saying so long, "may we celebrate the next passover in jerusalem," the thought at last seems to have occurred to some jewish minds that if that expressed wish is ever realized, some practical steps must be taken looking to the actual achievement of that possibility--which has given rise among the jews to what is called the "zionite movement." the keynotes of that movement are heard in the following utterances of some of the leaders in explanation of it: "we want to resume the broken thread of our national existence; we want to show to the world the moral strength, the intellectual power of the jewish people. we want a place where the race can be centralized." [6] "it is for these jews [of russia, romania and galicia] that the name of their country [palestine] spells 'hope.' i should not be a man if i did not realize that for these persecuted jews, jerusalem spells reason, justice, manhood and integrity." [7] "jewish nationalism on a modern basis in palestine, the old home of the people." [8] "palestine needs a people, israel needs a country. give the country without a people, to the people without a country." [9] in a word, it is the purpose of "zionism" to redeem palestine and give it back to jewish control-create, in fact, a jewish state in the land promised to their fathers. of course, for hundreds of years there has been talk of the jews returning to jerusalem, and from time to time societies have been formed to keep alive that hope, and keep the jew's face turned toward the chief city and land of his forefathers; but little was achieved by those societies, however, except to foster the hope of israel's return in the heart of a widely dispersed, persecuted and discouraged race, who have waited long for the realization of the promises made to their fathers. i say but "little" was accomplished by the various jewish societies existing before the zionite movement began beyond fostering the hope of israel based on the predictions of their prophets; but that "little" was much. it was nourishing in secret and through ages of darkness that spark of fire which when touched with the breath of god should burst forth into a flame that not all the world could stay. they made possible this larger movement, now attracting the attention of the world, and know as the "zionite movement;" which, in reality, is but the federation of all jewish societies which have had for their purpose the realization of the hopes of scattered israel. "zionism" is considered to have grown out of the persecution of the jews during the last eighteen years in such european countries as russia, france, germany, and romania. it held its first general {xxix} conference in august, 1897, in basle, switzerland; and since then has continued to hold annual conferences that have steadily increased both in interest and the number of delegates representing various jewish societies, until now it takes on the appearance of one of the world's great movements. it is not so much a religious movement as a racial one: for prominent jews of all shades of both political and religious opinions have participated in it under the statesmanlike leadership of doctor herzel of austria. not to persecution alone, however, is due this strange awakening desire on the part of the jews to return to the city and the land of their fathers; but to the fact of the restoration of the keys of the gathering of israel by moses to the prophet of the dispensation of the fullness of times. under the divine authority restored by moses, joseph smith sent an apostle of the lord jesus christ to the land of palestine to bless it and dedicate it once more to the lord for the return of his people. this apostle was orson hyde, and he performed his mission in 1840-2. in 1872 an apostolic delegation consisting of the late presidents george a. smith and lorenzo snow were sent to palestine. the purpose of their mission, in part, is thus stated in president young's letter of appointment to george a. smith: "when you get to the land of palestine, we wish you to dedicate and consecrate that land to the lord, that it may be blessed with fruitfulness, preparatory to the return of the jews, in fulfillment of prophecy and the accomplishment of the purposes of our heavenly father." [10] acting, then, under the divine authority restored to earth by the prophet moses, this apostolic delegation--as well as the apostle first sent--from the summit of mount olivet blessed the land, and again dedicated it for the return of the jews. it is not strange, therefore, to those who look upon such a movement as zionism in connection with faith in god's great latter-day work, to see this spirit now moving upon the minds of the jewish people prompting their return to the land of their fathers. it is but the breath of god upon their souls turning their hearts to the promises made to the fathers. it is but the fulfillment in part of one of the many prophecies of the book of mormon relating to the gathering of israel, viz: "it shall come to pass that the lord god shall commence his work among all nations, kindreds, tongues, and people, to bring about the restoration of the keys of his people upon the earth." the spirit attendant upon the restoration of the keys of authority to gather israel from the four quarters of the earth, and the exercise of that divine authority, though unrecognized as yet by the world, is the real cause of this movement palestine-ward by the jews. _elijah's mission_. the work accomplished by elijah in giving to the prophet joseph the particular dispensation of the priesthood which should plant in the {xxx} hearts of the children the promises made to the fathers--lest the whole earth should be utterly wasted at his coming [11]--is attended by evidences of virtue and power of god no less palpable than those which bear witness to the virtue and power of god in the work accomplished by moses in giving to the prophet the keys of authority for the gathering of israel. the work done by elijah was to open the door of salvation for the dead. from that event comes the knowledge of the principles by which the saving power of the gospel may be applied to men who have died without receiving its benefits in this life. from of old men had read in the scriptures that messiah would bring out the prisoners from the prison, and them that sit in darkness out of the prison house; [12] that in addition to being given as a restorer of the tribes of jacob and a light to the gentiles, the messiah should have power to say to the prisoners, "go forth; to them that sit in darkness, show yourselves;" [13] "to proclaim liberty to the captives, and the opening of the prison to them that are bound." [14] from the beginning of christianity men had read in the new testament how jesus had once suffered for sins, the just for the unjust; and how that being put to death in the flesh he was quickened by the spirit by which he went and preached to the spirits in prison which were disobedient when the long suffering of god waited in the days of noah. [15] also they read how for this cause was the gospel preached to them that are dead that they might be judged as men are in the flesh, but live according to god in the spirit; [16] also the reasoning of paul to the effect that if there was no resurrection of the dead, why, then, were the saints baptized for the dead; [17] also how the fathers without those of later generations cannot be made perfect. [18] all of which passages, however, have been regarded as among the mysteries of the word of god, incomprehensible, dark. but touched by the prophet elijah's hand, imparting to them their true import, how bright they glow with spiritual light and life! and what a sense of largeness and power is given to the gospel of jesus christ when from this mission of elijah's there comes the power to apply the principles and ordinances of salvation to all the children of men (save the sons of perdition; and these, thank god! are but few) in all ages of the world, and whether living or dead! how the horizon of things respecting the gospel of christ is pushed back from the walled-in limits of that pseudo-christianity current among men, by this spirit and power of elijah that has come into the {xxxi} world! the fact that such a spirit has come into the world is sustained by palpable evidences. the truth of my statement will be recognized when i say that within the last fifty years there has arisen throughout the world an increased spirit of interest among men concerning their ancestors that scarcely stops this side of the marvelous. in all lands men are earnestly seeking for their genealogies, and many volumes are issued from the press annually in which the pedigrees of men of all sorts and conditions are given. some may be said to be possessed almost of a mania, on this subject so ardent are they in seeking for a knowledge of their fore-fathers, and this all quite apart from any direct work that is being done along the same lines by the latter-day saints; though the work of the saints in the temples for their dead is greatly helped by this outside circumstance to which i call attention. why and whence this spirit in the hearts of the children which turns the attention of men to the fathers of former generations, if it is not a consequence of the fulfillment of elijah's predicted mission that before the great and dreadful day of the lord should come he [elijah] would be sent to turn the heart of the children to the fathers, and the heart of the fathers to the children? [19] of the work done by the latter-day saints in consequence of the restoration of these special keys of the priesthood by the hand of elijah i need scarcely speak. that the spirit which came into the world by reason of elijah's special dispensation of authority to joseph smith is working upon the hearts of the latter-day saints is evidenced by the building of the beautiful temple at nauvoo, and by the erection of the world-famed temple in salt lake city; also by the erection of magnificent temples in logan, manti, and st. george--all in utah. these temples have all been erected in response to the diffusion of that spirit that attended upon elijah's mission; and are evidences in stone that the saints have partaken of that spirit which turns the hearts of the children to the fathers. another palpable evidence to the same great truth is seen in the throngs which daily visit these temples to perform the ordinances of salvation for the dead; not only baptism for the dead, but also the confirmations, ordinations and sealings by which the fathers shall be prepared for the kingdom of god, and all the families of men be set in order, united together by bonds, covenants and established relations that shall be in harmony with that heavenly kingdom which the redeemed of god shall inherit. the full importance of this work--its height and depth--is not yet appreciated by the children of men; but so great it is that the period of our church history which witnesses its beginning--even if it were the only achievement--must ever be regarded as an important period. {xxxii} _calamitous events_. as for the calamitous events of the church during the kirtland period, what shall we say of them? are they to be accounted wholly deplorable, or as part of that experience of the church which makes for advancement? unquestionably every experience is of value to an individual or an organization. some experiences may be sad, and accounted at the time as disastrous; but are they really so? the rough wind which shakes it helps the young and slow-growing oak; for by reason of this very shaking the tree takes firmer hold of the earth; wider spread the roots; deeper down into the soil are they thrust, until the sapling, once so easily shaken, becomes a monarch in the forest, mocks the howling tempest, until its height and frame become worthy of the land and atmosphere in which it grows a giant tree. so may grow a government--civil or ecclesiastical--so may grow the church, helped by the adverse circumstances which shake it to the very foundations on which it rests. profitable if not sweet are the uses of adversity. as the winter's wind when it bites and blows upon man's body is no flatterer, but feelingly persuades him what he is, so the adverse circumstances which overtake an organization, such as the church of christ, may be very profitable to it. such rebellions and apostasies as occurred in this kirtland period of the church's history but test and exhibit the strength of the fabric. such circumstances force a review of the work as far as accomplished. the whole is re-examined to see if in it there is any flaw or defect; if any worthless material is being worked into its structure. hence periods usually considered calamitous are accompanied by corrections of what may be wrong; and the body religious is purified by the expulsion of those whose rebellion and apostasy but prove them unworthy of the lord's work. let me be rightly understood here. i am not contending that adverse circumstances, rebellions and apostasies are in themselves good. whatever may be the over-ruled results to the body religious, rebellion and apostasy spell condemnation and the destruction of spiritual life for the individuals overtaken by such calamities. but so long as human nature is what it now is--weak and sinful--just so long as out of that intractable material the church of christ has the mission to prepare men for the father's kingdom, just so long will there be occasional calamities periods in the history of the church such as was the year 1837 at kirtland. but what after all are such periods but times of purification, of cleansing? during the previous years of success in the ministry, there had been gathered into the church all classes of men. as in former dispensations of the gospel, so in this last dispensation; the kingdom of heaven is like unto a net cast into the sea, that gathers of every kind of fish; and when it is full, they draw it to shore, and sit down, and gather the good into vessels, and cast the bad away. the first step in the process of correcting human nature is to discover its defects. it may not always follow that when the defects are made known they will be corrected. but it is true that no correction will be made until the necessity of correction is manifest, until the defects are pointed out. hence god has said: "if men will come unto me, i will show unto them their weaknesses." but, unhappily, it sometimes is the case that men resist god, they love their sins, they become hardened in their iniquity, they resist the spirit, and prove themselves unworthy of the father's kingdom. what then? shall they pollute that kingdom, or shall they be cast out as material unfitted for the master's use, and of their own volition choose to remain so? there can be but one reasonable answer to the question. they refuse to go peaceably, however. they are boisterous, they accuse the innocent, they justify their own course, they seek to wreck the church, to bring to pass chaos; and in the midst of this disorder they are cast out; and although this may not always end their power to work mischief, or create annoyance for the body--religious--for the power to work evil is still with them--yet the church is rid of them, and in no way can be regarded as responsible for their wickedness. it is our custom to enumerate such scenes as among the calamitous events of the church; and they are so, in some aspects of the case. as already remarked it is a calamitous time for those who are cast out, for they are overcome of the evil one; and as the heavens wept when the son of the morning and his following were cast out of heaven, so it is to be expected that the saints will be sad, and sorrow over those who are overcome of the adversary. but for the church herself it is well that this intractable material is gotten rid of; that the body religious is purged of those who can only be a source of weakness and of shame to her. she is helped by the event; purified by it; strengthened; made more acceptable with god and pleasing to reasonable men. it is only in a modified sense, then, that this latter part of the kirtland period of the church's history can be regarded as a calamitous time. there is more adversity yet to follow in the experience of the saints; much distress and many sore trials; and so shall there continue to be such times of trial as long as the church remains the church militant. not until she becomes the church triumphant, and is glorified by the presence of her great head, the lord jesus christ, can the saints hope for an absolute discontinuance of the occasional recurrence of what are generally considered trying or calamitous events. footnotes 1. see mal. 3:1-7. 2. isaiah 11:11-16; also history of the church, vol. i, pp. 12, 13. 3. following are a few of the most prominent of these prophecies: deut. 30:1-6; isaiah 2:1-4; jeremiah 3, 12-18. also 16:4-18; 23:1-8, and 31:7-14. 4. see doc. & cov. sec. 45:1-71, this revelation was given in 1831; also doc. & cov. sec. 133. this is the revelation called the appendix and was given november 3, 1831. 5. life of john taylor, p. 96. 6. leon zeltekoff. 7. rabbi emil g. hirsch. 8. max nordau. 9. israel zangwill. 10. biography of lorenzo snow, p. 496. 11. church history vol. i p. 12, also mal. 4:5, 6. 12. isaiah 42:7. 13. ibid. 49:6-9. 14. ibid. 61:1. 15. i peter 3:18-20. 16. ibid. 4:6. 17. i cor. 15:29. 18. heb. 11. 19. mal. 4:5, 6. {1} chapter i. the year eighteen hundred and thirty-four--affairs in zion and kirtland. [sidenote: condition of the saints in missouri.] _january 1, 1834_.--the scattered saints in missouri commenced the year eighteen hundred and thirty-four, with a conference, which they held in clay county, on the first day of january, at which bishop partridge presided. after transacting much business relative to comforting and strengthening the scattered members of the church, it was _resolved_, that lyman wight and parley p. pratt be sent as special messengers, to represent the situation of the scattered brethren in missouri, to the presidency and church in kirtland, and ask their advice. {2} [sidenote: excommunication of wesley hurlburt.] on the evening of the 2nd of january, a bishop's court assembled in kirtland to investigate the case of wesley hurlburt, against whom charges had been preferred by harriet howe and others to the effect "that hurlburt had denied the faith, spoken reproachfully of the church, did not believe joseph was a true prophet," etc. hurlburt was in the place, but did not appear before the court, consequently was cut off. [sidenote: mob threats at kirtland.] the threats of the mob about kirtland through the fall and winter had been such as to cause the brethren to be constantly on the lookout, and those who labored on the temple were engaged at night watching to protect the walls they had laid during the day, from threatened violence. on the morning of the 8th of january, about 1 o'clock, the inhabitants of kirtland were alarmed by the firing of about thirteen rounds of cannon, by the mob, on the hill about half a mile northwest of the village. [1] [sidenote: a prayer.] on the evening of the 11th of january, joseph smith, jun., frederick g. williams, newel k. whitney, john johnson, oliver cowdery, and orson hyde united in prayer, and asked the lord to grant the following petitions: 1.--that the lord would grant that our lives might be precious in his sight; that he would watch over our persons, and give his angels charge concerning us and our families, that no evil nor unseen hand might be permitted to harm us. 2.--that the lord would also hold the lives of all the united order as sacred, and not suffer that any of them should be taken. {3} 3.--that the lord would grant that brother joseph might prevail over his enemy, even dr. hurlburt, who has threatened his life, whom joseph has caused to be taken with a precept; that the lord would fill the heart of the court with a spirit to do justice, and cause that the law of the land may be magnified in bringing hurlburt to justice. 4.--that the lord in the order of his providence, would provide the bishop of this church [at kirtland] with means sufficient to discharge every debt, in due season, that the order owes, that the church may not be brought into disrepute, and the saints be afflicted by the hands of their enemies. 5.--that the lord would protect our printing press from the hands of evil men, and give us means to send forth his record, even his gospel, that the ears of all may hear it; and also that we may print his scriptures; and also that he would give those who were appointed to conduct the press, wisdom sufficient that the cause may not be hindered, but that men's eyes may thereby be opened to see the truth, 6.--that the lord would deliver zion, and gather in his scattered people to possess it in peace; and also, while in their dispersion, that he would provide for them that they perish not from hunger or cold; and finally, that god, in the name of jesus, would gather his elect speedily, and unveil his face, that his saints might behold his glory, and dwell with him. amen. [sidenote: efforts of sectarian priests against restoration of exiles.] as soon as the governor of missouri intimated, or the news began to circulate, that the "mormons" (as the people called the members of the church), would be restored to their possessions in jackson county (if they desired to be), the priests of all denominations, as the men behind the scene, with the mob, began to set their springs in motion, and by their secret councils, and false publications and insinuations, soured the public mind, and prevented the administration {4} of the laws, so that anything like a return to their houses and lands, or recovery of damages for losses sustained, seemed as distant as the day of judgment. the powers of wickedness and darkness walked hand in hand together, and the saints mourned. _january 16_.--i visited brother jenkins salisbury, and spent the night. o lord! keep us and my family safe, until i return unto them; o my god, have mercy on my brethren in zion, for christ's sake. amen. _january 22_.--the presidency of the high priesthood wrote from kirtland to the brethren in christ jesus, scattered from zion-scattered abroad from the land of their inheritance: the elders of the church to their brethern abroad. [2] _dear brethren in christ, and companions in tribulation_: when we call to remembrance the ties with which we are bound to those who embrace the everlasting covenant, and the fellowship and love with which the hearts of the children of our lord's kingdom should be united, we cherish a belief that you will bear with us, when we take this course to communicate to you some of the many thoughts which occupy our minds, and press with continued weight upon our hearts, as we reflect upon the vast importance and {5} responsibility of your callings, in the sight of the master of the vineyard. and though our communications to you may be frequent, yet we believe they will be received on your part with brotherly feelings; and that from us your unworthy brethren, you will suffer a word of exhortation to have place in your hearts, as you see the great extent of the power and dominion of the prince of darkness, and realize how vast the numbers are who are crowding the road to death without ever giving heed to the cheering sound of the gospel of our lord jesus christ. consider for a moment, brethren, the fulfillment of the words of the prophet; for we behold that darkness covers the earth, and gross darkness the minds of the inhabitants thereof--that crimes of every description are increasing among men--vices of great enormity are practiced--the rising generation growing up in the fullness of pride and arrogance--the aged losing every sense of conviction, and seemingly banishing every thought of a day of retribution,--intemperance, immorality, extravagance, pride, blindness of heart, idolatry, the loss of natural affection; the love of this world, and indifference toward the things of eternity increasing among those who profess a belief in the religion of heaven, and infidelity spreading itself in consequence of the same--men giving themselves up to commit acts of the foulest kind, and deeds of the blackest dye, blaspheming, defrauding, blasting the reputation of neighbors, stealing, robbing, murdering; advocating error and opposing the truth, forsaking the covenant of heaven, and denying the faith of jesus--and in the midst of all this, the day of the lord fast approaching when none except those who have won the wedding garment will be permitted to eat and drink in the presence of the bridegroom, the prince of peace! impressed with the truth of these facts what can be the feelings of those who have been partakers of the heavenly gift and have tasted the good word of god, and the powers of the world to come? who but those who can see the awful precipice upon which the world of mankind stands in this generation, can labor in the vineyard of the lord without feeling a sense of the world's deplorable situation? who but those who have duly considered the condescension of the father of our spirits, in providing a sacrifice for his creatures, a plan of redemption, a power of atonement, a scheme of salvation, having as its great objects, the bringing of men back into the presence of the king of heaven, crowning them in the celestial glory and making them heirs with the son to that inheritance which is incorruptible, undefiled, and which fadeth not away--who but such can realize the importance of a perfect walk before all men, and a {6} diligence in calling upon all men to partake of these blessings? how indescribably glorious are these things to mankind! of a truth they may be considered tidings of great joy to all people; and tidings, too, that ought to fill the earth and cheer the hearts of every one when sounded in his ears. the reflection that everyone is to receive according to his own diligence and perseverance while in the vineyard, ought to inspire everyone who is called to be a minister of the glad tidings, to so improve his talent that he may gain other talents, that when the master sits down to take an account of the conduct of his servants, it may be said, well done, good and faithful servant: thou hast been faithful over a few things; i will now make thee ruler over many things; enter thou into the joy of thy lord. some may pretend to say that the world in this age is fast increasing in righteousness; that the dark ages of superstition and blindness have passed, when the faith of christ was known and held only by a few, when ecclesiastic power had an almost universal control over christendom, and the consciences of men were bound by the strong chains of priestly power: but now, the gloomy cloud is burst, and the gospel is shining with all the resplendent glory of an apostolic day; and that the kingdom of the messiah is greatly spreading, that the gospel of our lord is carried to divers nations of the earth, the scriptures translating into different tongues; the ministers of truth crossing the vast deep to proclaim to men in darkness a risen savior, and to erect the standard of emanuel where light has never shone; and that the idol is destroyed, the temple of images forsaken; and those who but a short time previous followed the traditions of their fathers and sacrificed their own flesh to appease the wrath of some imaginary god, are now raising their voices in the worship of the most high, and are lifting their thoughts up to him with the full expectation that one day they will meet with a joyful reception in his everlasting kingdom! but a moment's candid reflection upon the principles of these systems, the manner in which they are conducted, the individuals employed, the apparent object held out as an inducement to cause them to act, we think, is sufficient for every candid man to draw a conclusion in his own mind whether this is the order of heaven or not. we deem it a just principle, and it is one the force of which we believe ought to be duly considered by every individual, that all men are created equal, and that all have the privilege of thinking for themselves upon all matters relative to conscience. consequently, then, we are not disposed, had we the power, to deprive any one of exercising that free independence of mind which heaven has so graciously bestowed upon the human {7} family as one of its choicest gifts; but we take the liberty (and this we have a right to do) of looking at this order of things a few moments, and contrasting it with the order of god as we find it in the sacred scriptures. in this review, however, we shall present the points as we consider they were really designed by the great giver to be understood, and the happy result arising from a performance of the requirements of heaven as revealed to every one who obeys them; and the consequence attending a false construction, a misrepresentation, or a forced meaning that was never designed in the mind of the lord when he condescended to speak from the heavens to men for their salvation. previous to entering upon a subject of so great moment to the human family there is a prominent item which suggests itself to our minds which, here, in few words, we wish to discuss: all regularly organized and well established governments have certain laws by which, more or less, the innocent are protected and the guilty punished. the fact admitted, that certain laws are good, equitable and just, ought to be binding upon the individual who admits this, and lead him to observe in the strictest manner an obedience to those laws. these laws when violated, or broken by the individual, must, in justice, convict his mind with a double force, if possible, of the extent and magnitude of his crime; because he could have no plea of ignorance to produce; and his act of transgression was openly committed against light and knowledge. but the individual who may be ignorant and imperceptibly transgresses or violates laws, though the voice of the country requires that he should suffer, yet he will never feel that remorse of conscience that the other will, and that keen, cutting reflection will never rise in his breast that otherwise would, had he done the deed, or committed the offense in full conviction that he was breaking the law of his country, and having previously acknowledged the same to be just. it is not our intention by these remarks, to attempt to place the law of man on a parallel with the law of heaven; because we do not consider that it is formed in the same wisdom and propriety; neither do we consider that it is sufficient in itself to bestow anything on man in comparison with the law of heaven, even should it promise it. the laws of men may guarantee to a people protection in the honorable pursuits of this life, and the temporal happiness arising from a protection against unjust insults and injuries and when this is said, all is said, that can be in truth, of the power, extent, and influence of the laws of men, exclusive of the law of god. the law of heaven is presented to man, and as such guarantees to all who obey it a reward far beyond any earthly consideration; though it does not promise that the believer in every age should be exempt from the afflictions and troubles arising from different sources in consequence of the acts of wicked men on earth. still in the midst of all this {8} there is a promise predicated upon the fact that it is the law of heaven, which transcends the law of man, as far as eternal life the temporal; and as the blessings which god is able to give, are greater than those which can be given by man. then, certainly, if the law of man is binding upon man when acknowledged, how much more must the law of heaven be! and as much as the law of heaven is more perfect than the law of man, so much greater must be the reward if obeyed. the law of man premises safety in temporal life; but the law of god promises that life which is eternal, even an inheritance at god's own right hand, secure from all the powers of the wicked one. we consider that god has created man with a mind capable of instruction, and a faculty which may be enlarged in proportion to the heed and diligence given to the light communicated from heaven to the intellect; and that the nearer man approaches perfection, the clearer are his views, and the greater his enjoyments, till he has overcome the evils of his life and lost every desire for sin; and like the ancients, arrives at that point of faith where he is wrapped in the power and glory of his maker, and is caught up to dwell with him. but we consider that this is a station to which no man ever arrived in a moment: he must have been instructed in the government and laws of that kingdom by proper degrees, until his mind is capable in some measure of comprehending the propriety, justice, equality, and consistency of the same. for further instruction we refer you to deut. 32, where the lord says, that jacob is the lot of his inheritance. he found him in a desert land, and in the waste, howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye, etc.; which will show the force of the last item advanced, that it is necessary for men to receive an understanding concerning the laws of the heavenly kingdom, before they are permitted to enter it: we mean the celestial glory. so dissimilar are the governments of men, and so divers are their laws, from the government and laws of heaven, that a man, for instance, hearing that there was a country on this globe called the united states of north america, could take his journey to this place without first learning the laws of government; but the conditions of god's kingdom are such, that all who are made partakers of that glory, are under the necessity of learning something respecting it previous to their entering into it. but the foreigner can come to this country without knowing a syllable of its laws, or even subscribing to obey them after he arrives. why? because the government of the united states does not require it: it only requires an obedience to its laws after the individual has arrived within its jurisdiction. as we previously remarked, we do not attempt to place the law of man on a parallel with the law of heaven; but we will bring forward {9} another item, to further urge the propriety of yielding obedience to the law of heaven, after the fact is admitted, that the laws of man are binding upon man. were a king to extend his dominion over the habitable earth, and send forth his laws which were of the most perfect kind, and command his subjects one and all to yield obedience to the same, and add as a reward to those who obeyed them, that at a certain period they should be called to attend the marriage of his son, who in due time was to receive the kingdom, and they should be made equal with him in the same; and fix as a penalty for disobedience that every individual guilty of it should be cast out at the marriage feast, and have no part nor portion with his government, what rational mind could for a moment accuse the king with injustice for punishing such rebellious subjects? in the first place his laws were just, easy to be complied with, and perfect: nothing of a tyrannical nature was required of them; but the very construction of the laws was equity and beauty; and when obeyed would produce the happiest condition possible to all who adhered to them, beside the last great benefit of sitting down with a royal robe in the presence of the king at the great, grand marriage supper of his son, and be made equal with him in all the affairs of the kingdom. when these royal laws were issued, and promulgated throughout the vast dominion, every subject, when interrogated whether he believed them to be from his sovereign or not, answered, yes; i know they are, i am acquainted with the signature, for it is as usual. _thus saith the king!_ this admitted, the subject is bound by every consideration of honor to his country, his king, and his own personal character, to observe in the strictest sense every requisition in the royal edict. should any escape the search of the ambassadors of the king and never hear these last laws, giving his subjects such exalted privileges, an excuse might be urged in their behalf, and they escape the censure of the king. but for those who had heard, who had admitted, and who had promised obedience to these just laws no excuse could be urged; and when brought into the presence of the king, certainly, justice would require that they should suffer a penalty. could that king be just in admitting these rebellious individuals into the full enjoyment and privileges with his son, and those who had been obedient to his commandments? certainly not. because they disregarded the voice of their lawful king; they had no regard for his virtuous laws, for his dignity, nor for the honor of his name; neither for the honor of their country, nor their private virtue. they regarded not his authority enough to obey him, neither did they regard the immediate advantages and blessings arising from these laws if kept, so destitute were they of virtue and goodness; and above all, they regarded so {10} little the joy and satisfaction of a legal seat in the presence of the king's only son, and to be made equal with him in all the blessings, honors, comforts, and felicities of his kingdom, that they turned away from a participation in them, and considered that they were beneath their present notice though they had no doubt as to the real authenticity of the royal edict. we ask, again, would the king be just in admitting these rebels to all the privileges of the kingdom, with those who had served him with the perfect integrity? we again answer, no. such individuals would be dangerous characters in any government: good and wholesome laws they despise; just and perfect principles they trample under their feet as something beneath their notice; and the commands of their sovereign which they had once acknowledged to be equitable they entirely disregard. how could a government be conducted with harmony if its administrators were possessed with such different dispositions and different principles? could it prosper? could it flourish? would harmony prevail? would order be established, and could justice be executed in righteousness in all branches of its departments? no! in it were two classes of men as dissimilar as light and darkness, virtue and vice, justice and injustice, truth and falsehood, holiness and sin. one class were perfectly harmless and virtuous: they knew what virtue was for they had lived in the fullest enjoyment of it, and their fidelity to truth had been fairly tested by a series of years of faithful obedience to all its heavenly precepts. they knew what good order was, for they had been orderly and obedient to the laws imposed on them by their wise sovereign, and had experienced the benefits arising from a life spent in his government till he has now seen proper to make them equal with his son. such individuals would indeed adorn any court where perfection was one of its main springs of action, and shine far more fair than the richest gem in the diadem of the prince. the other class were a set of individuals who disregarded every principle of justice and equity; and this is demonstrated from the fact, that when just laws were issued by the king, which were perfectly equitable, they were so lost to a sense of righteousness that they disregarded those laws, notwithstanding an obedience to them would have produced at the time, as regards their own personal comfort and advantage, the happiest result possible. they were entirely destitute of harmony and virtue, so much so that virtuous laws they despised. they had proven themselves unworthy a place in the joys of the prince, because they had for a series of years lived in open violation of his government. certainly, then, those two classes of men could not hold the reins of the same government at the same time in peace; for internal jars, broils, and discords would rack it to the center, were such a form {11} of government to exist under such a system. the virtuous could not enjoy peace in the constant and unceasing schemes and evil plans of the wicked; neither could the wicked have enjoyment in the constant perseverance of the righteous to do justly. that there must be an agreement in this government, or it could not stand, must be admitted by all. should the king convey the reins into the hands of the rebellious the government must soon fall; for every government, from the creation to the present, when it ceased to be virtuous, and failed to execute justice, sooner or later has been overthrown. and without virtuous principles to actuate a government all care for justice is soon lost, and the only motive which prompts it to act is ambition and selfishness. should the king admit these rebels into his house to make them equal with the others, he would condescend beneath his dignity, because he once issued virtuous laws which were received by a part of his subjects, and the reward affixed was a seat at the marriage feast, and an adoption into his own family as lawful heirs. so that should he now offer any thing different he would destroy forever that government which he once so diligently labored to establish and preserve and which he once had wisdom to organize. such individuals as the last named, would be a bane to a virtuous government, and would prove its overthrow if suffered to hold a part in conducting it. we take the sacred writings into our hands, and admit that they were given by direct inspiration for the good of man. we believe that god condescended to speak from the heavens and declare his will concerning the human family, to give them just and holy laws, to regulate their conduct, and guide them in a direct way, that in due time he might take them to himself, and make them joint heirs with his son. but when this fact is admitted, that the immediate will of heaven is contained in the scriptures, are we not bound as rational creatures to live in accordance to all its precepts? will the mere admission, that this is the will of heaven ever benefit us if we do not comply with all his teachings? do we offer violence to the supreme intelligence of heaven, when we admit the truth of its teachings, and do not obey them? do we not descend below our own knowledge, and the better wisdom which heaven has endowed us with, by such a course of conduct? for these reasons, if we have direct revelations given us from heaven, surely those revelations were never given to be trifled with, without the trifler's incurring displeasure and vengence upon his own head, if there is any justice in heaven; and that there is must be admitted by every individual who admits the truth and force of god's teachings, his blessings and cursings, as contained in the sacred volume. here, then, we have this part of our subject immediately before us {12} for consideration: god has in reserve a time, or period appointed in his own bosom, when he will bring all his subjects, who have obeyed his voice and kept his commandments, into his celestial rest. this rest is of such perfection and glory, that man has need of a preparation before he can, according to the laws of that kingdom, enter it and enjoy its blessings. this being the fact, god has given certain laws to the human family, which, if observed, are sufficient to prepare them to inherit this rest. this, then, we conclude, was the purpose of god in giving his laws to us: if not, why, or for what were they given? if the whole family of man were as well off without them as they might be with them, for what purpose or intent were they ever given? was it that god wanted to merely show that he could talk? it would be nonsense to suppose that he would condescend to talk in vain: for it would be in vain, and to no purpose whatever [if the law of god were of no benefit to man]: because, all the commandments contained in the law of the lord, have the sure promise annexed of a reward to all who obey, predicated upon the fact that they are really the promises of a being who cannot lie, one who is abundantly able to fulfill every tittle of his word: and if man were as well prepared, or could be as well prepared, to meet god without their ever having been given in the first instance, why were they ever given? for certainly, in that case they can now do him no good. as we previously remarked, all well established and properly organized governments have certain fixed and prominent laws for the regulation and management of the same. if man has grown to wisdom and is capable of discerning the propriety of laws to govern nations, what less can be expected from the ruler and upholder of the universe? can we suppose that he has a kingdom without laws? or do we believe that it is composed of an innumerable company of beings who are entirely beyond all law? consequently have need of nothing to govern or regulate them? would not such ideas be a reproach to our great parent, and at variance with his glorious intelligence? would it not be asserting that man had found out a secret beyond deity? that he had learned that it was good to have laws, while god after existing from eternity and having power to create man, had not found out that it was proper to have laws for his government? we admit that god is the great source and fountain from whence proceeds all good; that he is perfect intelligence, and that his wisdom is alone sufficient to govern and regulate the mighty creations and worlds which shine and blaze with such magnificence and splendor over our heads, as though touched with his anger and moved by his almighty word. and if so, it is done and regulated by law; for without law all must certainly fall into chaos. if, then, we admit that god is the source of all wisdom and understanding, we must admit that by his direct inspiration he has {13} taught man that law is necessary in order to govern and regulate his own immediate interest and welfare: for this reason, that law is beneficial to promote peace and happiness among men. and as before remarked, god is the source from whence proceeds all good; and if man is benefitted by law, then certainly, law is good; and if law is good then law, or the principle of it emanated from god; for god is the source of all good; consequently, then, he was the first author of law, or the principle of it, to mankind. we would remind you, brethren, of the fatigues, trials, privations, and persecutions, which the ancient saints endured for the sole purpose of persuading men of the excellence and propriety of the faith of christ, were it in our opinion necessary, or if it would serve in any respect to stimulate you to labor in the vineyard of the lord with any more diligence. but we have reason to believe (if you make the holy scriptures a sufficient part of your studies), that their perseverance is known to you all; as also that they were willing to sacrifice the present honors and pleasures of this world, that they might obtain an assurance of a crown of life from the hand of our lord; and their excellent example in labor, which manifests their zeal to us in the cause which they embraced, you are daily striving to pattern. and not only these examples of the saints, but the commandments of our lord, we hope are constantly revolving in your hearts, teaching you, not only his will in proclaiming his gospel, but his meekness and perfect walk before all, even in those times of severe persecutions and abuse which were heaped upon him by a wicked and adulterous generation. remember, brethren, that he has called you unto holiness; and need we say, to be like him in purity? how wise, how holy; how chaste, and how perfect, then, you ought to conduct yourselves in his sight; and remember, too, that his eyes are continually upon you. viewing these facts in a proper light, you cannot be insensible, that without a strict observance of all his divine requirements, you may, at least, be found wanting; and if so, you will admit, that your lot will be cast among the unprofitable servants. we beseech you, therefore, brethren, to improve upon all things committed to your charge, that you lose not your reward. no doubt, the course which we pursued in our last communication to you, is yet familiar to your minds; that we there endeavored to show, as far as possible, the propriety, in part, of adhering to the law of heaven; and also, the consistency in looking to heaven for a law or rule to serve as a guide in this present state of existence, that we may be prepared to meet that which inevitably awaits us, as well as all mankind. there is an importance, perhaps, attached to this subject, which the world has not so fully examined as it requires. think for a moment, of the greatness of the being who created the universe; and {14} ask, could he be so inconsistent with his own character, as to leave man without a law or rule by which to regulate his conduct, after placing him here, where, according to the formation of his nature he must in a short period sink into the dust? is there nothing further; is there no existence beyond this vail of death which is so suddenly to be cast over all of us? if there is, why not that being who had power to place us here, inform us something of the hereafter? if we had power to place ourselves in this present existence, why not have power to know what shall follow when that dark veil is cast over our bodies? if in this life we receive our all; if when we crumble back to dust we are no more, from what source did we emanate, and what was the purpose of our existence? if this life were all, we should be led to query, whether or not there was really any substance in existence, and we might with propriety say, "let us eat, drink, and be merry, for tomorrow we die!" but if this life is all, then why this constant toiling, why this continual warfare, and why this unceasing trouble? but this life is not all, the voice of _reason_, the language of _inspiration_, and the spirit of the living god, our creator, teaches us, as we hold the record of truth in our hands, that this is not the case, that this is not so; for, the heavens declare the glory of a god, and the firmament showeth his handiwork; and a moment's reflection is sufficient to teach every man of common intelligence, that all these are not the mere productions of _chance_, nor could they be supported by any power less than an almighty hand; and he that can mark the power of omnipotence, inscribed upon the heavens, can also see god's own handwriting in the sacred volume: and he who reads it oftenest will like it best, and he who is acquainted with it, will know the hand wherever he can see it; and when once discovered, it will not only receive an acknowledgment, but an obedience to all his heavenly precepts. for a moment reflect: what could have been the purpose of our father in giving to us a law? was it that it might be obeyed, or disobeyed? and think further, too, not only of the propriety, but of the importance of attending to his laws in every particular. if, then, there is an importance in this respect, is there not a responsibility of great weight resting upon those who are called to declare these truths to men? were we capable of laying any thing before you as a just comparison, we would cheerfully do it; but in this our ability fails, and we are inclined to think that man is unable, without assistance beyond what has been given to those before, of expressing in words the greatness of this important subject. we can only say, that if an anticipation of the joys of the celestial glory, as witnessed to the hearts of the humble is not sufficient, we will leave to yourselves the result of your own diligence; for god ere long, will call {15} all his servants before him, and there from his own hand they will receive a just recompense and a righteous reward for all their labors. * * * * * * * * * * * * * it is reasonable to suppose, that man departed from the first teachings, or instructions which he received from heaven in the first age, and refused by his disobedience to be governed by them. consequently, he formed such laws as best suited his own mind, or as he supposed, were best adapted to his situation. but that god had influenced man more or less since that time in the formation of law for his benefit we have no hesitancy in believing; for, as before remarked, being the source of all good, every just and equitable law was in a greater or less degree influenced by him. and though man in his own supposed wisdom would not admit the influence of a power superior to his own, yet for wise and great purposes, for the good and happiness of his creatures, god has instructed man to form wise and wholesome laws, since he had departed from him and refused to governed by those laws which god had given by his own voice from on high in the beginning. but notwithstanding the transgression, by which man had cut himself off from an immediate intercourse with his masker without a mediator, it appears that the great and glorious plan of his redemption was previously provided; the sacrifice prepared; the atonement wrought out in the mind and purpose of god, even in the person of the son, through whom man was now to look for acceptance, and through whose merits he was now taught that he alone could find redemption, since the word had been pronounced, unto dust thou shalt return. but that man was not able himself to erect a system, or plan with power sufficient to free him from a destruction which awaited him, is evident from the fact that god, as before remarked, prepared a sacrifice in the gift of his own son who should be sent in due time, to prepare a way, or open a door through which man might enter into the lord's presence, whence he had been cast out for disobedience. from time to time these glad tidings were sounded in the ears of men in different ages of the world down to the time of messiah's coming. by faith in this atonement or plan of redemption, abel offered to god a sacrifice that was accepted, which was the firstlings of the flock. cain offered of the fruit of the ground, and was not accepted, because he could not do it in faith, he could have no faith, or could not exercise faith contrary to the plan of heaven. it must be shedding the blood of the only begotten to atone for man; for this was the plan of redemption, and without the shedding of blood was no remission; and as the sacrifice was instituted for a type, by which man was to discern the great sacrifice which god had prepared; to offer a sacrifice contrary to that, no faith could be exercised, because redemption was not purchased in that way, nor the {16} power of atonement instituted after that order; consequently cain could have no faith; and whatsoever is not of faith, is sin. but abel offered an acceptable sacrifice, by which he obtained witness that he was righteous, god himself testifying of his gifts. certainly, the shedding of the blood of a beast could be beneficial to no man, except it was done in imitation, or as a type, or explanation of what was to be offered through the gift of god himself; and this performance done with an eye looking forward in faith on the power of that great sacrifice for a remission of sins. but however various may have been, and may be at the present time, the opinions of men respecting the conduct of abel, and the knowledge which he had on the subject of atonement, it is evident in our minds, that he was instructed more fully in the plan than what the bible speaks of, for how could he offer a sacrifice in faith, looking to god for a remission of his sins in the power of the great atonement, without having been previously instructed in that plan? and further, if he was accepted of god, what were the ordinances performed further than the offering of the firstlings of the flock? it is said by paul in his letter to the hebrew brethren, that abel obtained witness that he was righteous, god testifying of his gifts. to whom did god testify of the gifts of abel, was it to paul? we have very little on this important subject in the forepart of the bible. but it is said that abel himself obtained witness that he was righteous. then certainly god spoke to him: indeed, it is said that god talked with him; and if he did, would he not, seeing that abel was righteous, deliver to him the whole plan of the gospel. and is not the gospel the news of the redemption? how could abel offer a sacrifice and look forward with faith on the son of god for a remission of his sins and not understand the gospel? the mere shedding of the blood of beasts or offering anything else in sacrifice, could not procure a remission of sins, except it were performed in faith of something to come; if it could, cain's offering must have been as good as abel's. and if abel was taught of the coming of the son of god, was he not taught also of his ordinances? we all admit that the gospel has ordinances, and if so, had it not always ordinances, and were not its ordinances always the same? perhaps our friends will say that the gospel and its ordinances were not known till the days of john, the son of zacharias, in the days of herod, the king of judea. but we will here look at this point: for our own part we cannot believe that the ancients in all ages were so ignorant of the system of heaven as many suppose, since all that were ever saved, were saved through the power of this great plan of redemption, as much before the coming of christ as since; if not, god has had different plans in operation (if we may so express it), to bring men back to dwell with himself; and this we cannot believe, {17} since there has been no change in the constitution of man since he fell; and the ordinance or institution of offering blood in sacrifice, was only designed to be performed till christ was offered up and shed his blood--as said before--that man might look forward in faith to that time. it will be noticed that, according to paul, (see gal. 3:8) the gospel was preached to abraham. we would like to be informed in what name the gospel was then preached, whether it was in the name of christ or some other name. if in any other name, was it the gospel? and if it was the gospel, and that preached in the name of christ, had it any ordinances? if not, was it the gospel? and if it had ordinances what were they? our friends may say, perhaps, that there were never any ordinances except those of offering sacrifices before the coming of christ, and that it could not be possible for the gospel to have been administered while the law of sacrifices of blood was in force. but we will recollect that abraham offered sacrifice, and notwithstanding this, had the gospel preached to him. that the offering of sacrifice was only to point the mind forward to christ, we infer from these remarkable words of jesus to the jews: "your father abraham rejoiced to see my day, and he saw it, and was glad" (john 8:56.) so, then, because the ancients offered sacrifice it did not hinder their hearing the gospel; but served, as we said before, to open their eyes, and enable them to look forward to the time of the coming of the savior, and rejoice in his redemption. we find also, that when the israelites came out of egypt they had the gospel preached to them, according to paul in his letter to the hebrews, which says: "for unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it" (see heb. 4:2). it is said again, in gal. 3:19, that the law (of moses, or the levitical law) was "added" because of transgression. what, we ask, was this law added to, if it was not added to the gospel? it must be plain that it was added to the gospel, since we learn that they had the gospel preached to them. from these few facts, we conclude that whenever the lord revealed himself to men in ancient days, and commanded them to offer sacrifice to him, that it was done that they might look forward in faith to the time of his coming, and rely upon the power of that atonement for a remission of their sins. and this they have done, thousands who have gone before us, whose garments are spotless, and who are, like job, waiting with an assurance like his, that they will see him in the _latter day_ upon the earth, even in their flesh, we may conclude, that though there were different dispensations, yet all things which god communicated to his people were calculated to draw their minds to the great object, and to teach them to rely upon god alone as the author of their salvation, as contained in his law. {18} from what we can draw from the scriptures relative to the teachings of heaven, we are induced to think that much instruction has been given to man since the beginning which we do not possess now. this may not agree with the opinions of some of our friends who are bold to say that we have everything written in the bible which god ever spoke to man since the world began, and that if he had ever said anything more we should certainly have received it. but we ask, does it remain for a people who never had faith enough to call down one scrap of revelation from heaven, and for all they have now are indebted to the faith of another people who lived hundreds and thousands of years before them, does it remain for them to say how much god has spoken and how much he has not spoken? we have what we have, and the bible contains what it does contain: but to say that god never said anything more to man than is there recorded, would be saying at once that we have at last received a revelation; for it must require one to advance thus far, because it is nowhere said in that volume by the mouth of god, that he would not, after giving, what is there contained, speak again; and if any man has found out for a fact that the bible contains all that god ever revealed to man he has ascertained it by an immediate revelation, other than has been previously written by the prophets and apostles. but through the kind providence of our father a portion of his word which he delivered to his ancient saints, has fallen into our hands, is presented to us with a promise of a reward if obeyed, and with a penalty if disobeyed. that all are deeply interested in these laws or teachings, must be admitted by all who acknowledge their divine authenticity. it may be proper for us to notice in this place a few of the many blessings held out in this law of heaven as a reward to those who obey its teachings. god has appointed a day in which he will judge the world, and this he has given an assurance of in that he raised up his son jesus christ from the dead--the point on which the hope of all who believe the inspired record is founded for their future happiness and enjoyment; because, "if christ be not risen," said paul to the corinthians, "your faith is vain, ye are yet in your sins. then they also which are fallen asleep in christ have perished" (see 1 cor. 15). if the resurrection from the dead be not an important point, or item in our faith, we must confess that we know nothing about it; for if there be no resurrection from the dead, then christ has not risen; and if christ has not risen he was not the son of god; and if he was not the son of god, there is not nor cannot be a son of god, if the present book called the scriptures is true; because the time has gone by when, according to that book, he was to make his appearance. on this subject, however, we are reminded of the words of peter to the jewish sanhedrim, when {19} speaking of christ, he says that god raised him from the dead, and we (the apostles) are his witnesses of these things, and so is the holy ghost, whom god had given to them that obey him (see acts 5). so that after the testimony of the scriptures on this point, the assurance is given by the holy ghost, bearing witness to those who obey him, that christ himself has assuredly risen from the dead; and if he has risen from the dead. he will, by his power, bring all men to stand before him: for if he is risen from the dead the bands of the temporal death are broken that the grave has no victory, if then, the grave has no victory, those who keep the sayings of jesus and obey his teachings have not only a promise of a resurrection from the dead, but an assurance of being admitted into his glorious kingdom; for, he himself says, "where i am, there also shall my servant be" (see john 11). in the 22nd chapter of luke's account of the messiah, we find the kingdom of heaven likened unto a king who made a marriage for his son. that this son was the messiah will not be disputed, since it was the kingdom of heaven that was represented in the parable; and that the saints, or those who are found faithful to the lord, are the individuals who will be found worthy to merit a seat at the marriage supper, is evident from the sayings of john in the revelation where he represents the sound which he heard in heaven to be like a great multitude, or like the voice of mighty thunderings, saying, the lord god omnipotent reigneth. let us be glad and rejoice, and give honor to him; for the marriage of the lamb is come, and his wife hath made herself ready. and to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints (rev. 19). that those who keep the commandments of the lord and walk in his statutes to the end, are the only individuals permitted to sit at this glorious feast, is evident from the following items in paul's last letter to timothy, which was written just previous to his death,--he says: "i have fought a good fight, i have finished my course, i have kept the faith: henceforth there is laid up for me a crown of righteousness which the lord, the righteous judge shall give me at that day: and not to me only, but unto all them also that love his appearing." no one who believes the account, will doubt for a moment this assertion of paul which was made, as he knew, just before he was to take his leave of this world. though he once, according to his own word, persecuted the church of god and wasted it, yet after embracing the faith, his labors were unceasing to spread the glorious news: and like a faithful soldier, when called to give his life in the cause which he had espoused, he laid it down, as he says, with an assurance of an eternal crown. follow the labors of this apostle from the time of his conversion to the time of his death, and you will have a fair {20} sample of industry and patience in promulgating the gospel of christ. derided, whipped, and stoned, the moment he escaped the hands of his persecutors he as zealously as ever proclaimed the doctrine of the savior. and all may know that he did not embrace the faith for honor in this life, nor for the gain of earthly goods. what, then, could have induced him to undergo all this toil? it was, as he said, that he might obtain the crown of righteousness from the hand of god. no one, we presume, will doubt the faithfulness of paul to the end. none will say that he did not keep the faith, that he did not fight the good fight, that he did not preach and persuade to the last. and what was he to receive? a crown of righteousness. and what shall others receive who do not labor faithfully, and continue to the end? we leave such to search out their own promises if any they have; and if they have any they are welcome to them, on our part, for the lord says that every man is to receive according to his works. reflect for a moment, brethren, and enquire, whether you would consider yourselves worthy a seat at the marriage feast with paul and others like him, if you had been unfaithful? had you not fought the good fight, and kept the faith, could you expect to receive? have you a promise of receiving a crown of righteousness from the hand of the lord, with the church of the first born? here then, we understand, that paul rested his hope in christ, because he had kept the faith, and loved his appearing and from his hand he had a promise of receiving a crown of righteousness. if the saints are not to reign, for what purpose are they crowned? in an exhortation of the lord to a certain church in asia, which was built up in the days of the apostles, unto whom he communicated his word on that occasion by his servant john, he says, "behold, i come quickly: hold that fast which thou hast, that no man take thy crown." and again, "to him that overcometh will i grant to sit with me in my throne, even as i also overcame, and am set down with my father in his throne" (see rev. 3). and again, it is written, "behold, now are we the sons of god, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. and every man that hath this hope in him, purifieth himself, even as he is pure" (i john 3:2, 3). how is it that these old apostles should say so much on the subject of the coming of christ? he certainly had once come; but paul says, to all who love his appearing, shall be given the crown: and john says, when he shall appear, we shall be like him; for we shall see him as he is. can we mistake such language as this? do we not offer violence to our own good judgment when we deny the second coming of the messiah? when has he partaken of the fruit of the vine new with his ancient apostles in his father's kingdom, as he promised he would just before he was crucified? in paul's epistle to the {21} philippians, (3:20, 21), he says: "for our conversation is in heaven; from whence also we look for the savior, the lord jesus christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." we find another promise to individuals living in the church at sardis who had not defiled their garments: "and they shall walk with me in white: for they are worthy. he that overcometh, the same shall be clothed in white raiment; and i will not blot out his name out of the book of life, but i will confess his name before my father, and before his angels." john represents the sound which he heard from heaven, as giving thanks and glory to god, saying that the lamb was worthy to take the book and to open its seals; because he was slain, and had made them kings and priests unto god: and they should reign on the earth (see rev. 5). in the 20th chapter we find a length of time specified, during which satan is to be confined in his own place, and the saints reign in peace, all these promises and blessings we find contained in the law of the lord, which the righteous are to enjoy; and we might enumerate many more places where the same or similar promises are made to the faithful, but we do not deem it of importance to rehearse them here, as this epistle is now lengthy; and our brethren, no doubt, are familiar with them all. most assuredly it is, however, that the ancients, though persecuted and afflicted by men, obtained from god promises of such weight and glory, that our hearts are often filled with gratitude that we are even permitted to look upon them while we contemplate that there is no respect of persons in his sight, and that in every nation, he that feareth god and worketh righteousness, is acceptable with him. but from the few items previously quoted we can draw the conclusion that there is to be a day when all will be judged of their works, and rewarded according to the same; that those who have kept the faith will be crowned with a crown of righteousness; be clothed in white raiment; be admitted to the marriage feast; be free from every affliction, and reign with christ on the earth, where, according to the ancient promise, they will partake of the fruit of the vine new in the glorious kingdom with him; at least we find that such promises were made to the ancient saints. and though we cannot claim these promises which were made to the ancients for they are not our property, merely because they were made to the ancient saints, yet if we are the children of the most high, and are called with the same calling with which they were called, and embrace the same covenant that they embraced, and are faithful to the testimony of our lord as they were, we can approach the father in the name of christ as they approached him and for ourselves obtain the same promises. these promises, when obtained, if ever by {22} us, will not be because peter, john, and the other apostles, with the churches at sardis, pergamos, philadelphia, and elsewhere, walked in the fear of god and had power and faith to prevail and obtain them; but it will be because we, ourselves, have faith and approach god in the name of his son jesus christ, even as they did; and when these promises are obtained, they will be promises directly to us, or they will do us no good. they will be communicated for our benefit, being our own property (through the gift of god), earned by our own diligence in keeping his commandments, and walking uprightly before him. if not, to what end serves the gospel of our lord jesus christ, and why was it ever communicated to us? previous to commencing this letter we designed giving you some instruction upon the regulation of the church; but that will be given hereafter. in our own country, surrounded with blessings innumerable, to which thousands of our fellow men are strangers, enjoying unspeakable benefits and inexpressible comforts, when once our situation is compared with the ancient saints, as followers of the lamb of god who has taken away our sins by his own blood, we are bound to rejoice and give thanks to him always. since the organization of the church of christ, or the church of the latter-day saints, on the 6th of april, 1830, we have had the satisfaction of witnessing the spread of the truth into various parts of our land, notwithstanding its enemies have exerted their unceasing diligence to stop its course and prevent its progress; though evil and designing men have combined to destroy the innocent, because their own craft was in danger; and these have been assisted in raising mobs and circulating falsehoods by a miserable set of apostates who have for wicked and unbecoming conduct been expelled from the body of which they were once members, yet the glorious gospel in its fullness is spreading and daily gaining converts; and our prayer to god is, that it may continue, and numbers be added of such as shall be eternally saved. the messiah's kingdom on earth is of that kind of government, that there has always been numerous apostates, for the reason that it admits of no sins unrepented of without excluding the individual from its fellowship. our lord said, "strive to enter in at the straight gate; for many, i say unto you, will seek to enter in, and shall not be able." and again, many are called, but few are chosen. paul said to the elders of the {23} church at ephesus, after he had labored three years with them, that he knew that some of their own number would turn away from the faith, and seek to lead away disciples after them. none, we presume, in this generation will pretend that he has the experience of paul in building up the church of christ; and yet, after his departure from the church at ephesus, many, even of the elders, turned away from the truth; and what is almost always the case, sought to lead away disciples after them. strange as it may appear at first thought, yet it is no less strange than true, that notwithstanding all the professed determination to live godly, apostates after turning from the faith of christ, unless they have speedily repented, have sooner or later fallen into the snares of the wicked one, and have been left destitute of the spirit of god, to manifest their wickedness in the eyes of multitudes. from apostates the faithful have received the severest persecutions. judas was rebuked and immediately betrayed his lord into the hands of his enemies, because satan entered into him. there is a superior intelligence bestowed upon such as obeyed the gospel with full purpose of heart, which, if sinned against, the apostate is left naked and destitute of the spirit of god, and he is, in truth, nigh unto cursing, and his end is to be burned. when once that light which was in them is taken from them they become as much darkened as they were previously enlightened, and then, no marvel, if all their power should be enlisted against the truth, and they, judas like, seek the destruction of those who were their greatest benefactors. what nearer friend on earth, or in heaven, had judas than the savior? and his first object was to destroy him. who, among all the saints in these last days, can consider himself as good as our lord? who is as perfect? who is as pure? who is as holy as he was? are they to be found? he never transgressed or broke a commandment or law of heaven--no deceit was in his mouth, neither was guile found in his heart. and yet one that ate with him, who had often drunk of the same cup, was the first to lift up his heel against him. where is one like christ? he cannot be found on earth. then why should his followers complain, if from those whom they once called brethren, and considered as standing in the nearest relation in the everlasting covenant they should receive persecution? from what source emanated the principle which has ever been manifested by apostates from the true church to persecute with double diligence, and seek with double perseverance, to destroy those whom they once professed to love, with whom they once communed, and with whom they once covenanted to strive with every power in righteousness to obtain the rest of god? perhaps our brethren will say the same that caused satan to seek to overthrow the kingdom of god, because he himself was evil, and god's kingdom is holy. * * * * * * * * * * the great plan of salvation is a theme which ought to occupy our strict attention, and be regarded as one of heaven's best gifts to mankind. no consideration whatever ought to deter us from showing ourselves approved in the sight of god, according to his divine requirement. men not unfrequently forget that they are dependent upon {24} heaven for every blessing which they are permitted to enjoy, and that for every opportunity granted them they are to give an account. you know, brethren, that when the master in the savior's parable of the stewards called his servants before him he gave them several talents to improve on while he should tarry abroad for a little season, and when he returned he called for an accounting. so it is now. our master is absent only for a little season, and at the end of it he will call each to render an account; and where the five talents were bestowed, ten will be required; and he that has made no improvement will be cast out as an unprofitable servant, while the faithful will enjoy everlasting honors. therefore we earnestly implore the grace of our father to rest upon you, through jesus christ his son, that you may not faint in the hour of temptation, nor be overcome in the time of persecution. [sidenote: prayer of the first presidency.] on the evening of the 28th of january, brothers oliver cowdery, frederick g. williams, and myself, being agreed, bowed before the lord, and united in prayer, that god would continue to deliver me and my brethren from "doctor" hurlburt, [3]that he may not prevail against us in the law-suit that is pending; and also that god would soften the hearts of eden smith,--jones, ----lowd,--lyman, and also mr. bardsley, that they might obey the gospel; or if they would not repent, that the lord would send faithful saints to purchase their farms, that this stake may be strengthened, and its borders enlarged. o lord, grant it for christ's sake. amen. _january 31_.--it is my prayer to the lord that three thousand subscribers may be added to the star in the time of three years. [sidenote: preparations for returning exiles to zion.] _february 1_.--every expedient preparation was making by the church in kirtland, and clay county, to have those who have been driven from their possessions in jackson county, returned. [sidenote: conference of high priests and elders at new portage.] _february 9_.--a conference of high priests, elders and officers of the church of christ in new portage, medina county, ohio, was called at the house of brother {25} kirlins, which i attended. it had been suggested that elder rigdon might remove from kirtland to new portage; but after listening to the proceedings of a previous conference in portage, from brothers palmer and bosworth, it was decided that elder rigdon should not remove; and that the brethren in new portage should assist all in their power to build the lord's house in kirtland; and that the brethren erect only a temporary or cheap place for meeting in portage, as that was not to be established as a stake of zion at present; and that course would enable them to do more for the house in kirtland. at a council of the high priests and elders, (orson hyde, clerk,) at my house in kirtland, on the evening of the 12th of february, i remarked that i should endeavor to set before the council the dignity of the office which had been conferred on me by the ministering of the angel of god, by his own voice, and by the voice of this church; that i had never set before any council in all the order in which it ought to be conducted, which, perhaps, has deprived the councils of some or many blessings. and i continued and said, no man is capable of judging a matter, in council, unless his own heart is pure; and that we are frequently so filled with prejudice, or have a beam in our own eye, that we are not capable of passing right decisions. [sidenote: order in ancient councils.] but to return to the subject of order; in ancient days councils were conducted with such strict propriety, that no one was allowed to whisper, be weary, leave the room, or get uneasy in the least, until the voice of the lord, by revelation, or the voice of the council by the spirit, was obtained, which has not been observed in this church to the present time. it was understood in ancient days, that if one man could stay in council, another could; and if the president could spend his time, the members could also; but in our councils, generally, one will be uneasy, another asleep; one praying, {26} another not; one's mind on the business of the council, and another thinking on something else. [sidenote: responsibility of those who sit in judgment.] our acts are recorded, and at a future day they will be laid before us, and if we should fail to judge right and injure our fellow-beings, they may there, perhaps, condemn us; there they are of great consequence, and to me the consequence appears to be of force, beyond anything which i am able to express. ask yourselves, brethren, how much you have exercised yourselves in prayer since you heard of this council; and if you are now prepared to sit in council upon the soul of your brother. [sidenote: the prophet's predicted triumph.] i then gave a relation of my situation at the time i obtained the record (book of mormon), the persecutions i met with, and prophesied that i would stand and shine like the sun in the firmament, when my enemies and the gainsayers of my testimony shall be put down and cut off, and their names blotted out from among men. [sidenote: trial of martin harris.] the council proceeded to investigate certain charges presented by elder rigdon against martin harris; one was, that he told a. c. russell, esq., that joseph drank too much liquor when he was translating the book of mormon; and that he wrestled with many men and threw them; and that he (harris) exalted himself above joseph, in that he said, "brother joseph knew not the contents of the book of mormon, until it was translated, but that he himself knew all about it before it was translated." brother harris did not tell esq. russell that brother joseph drank too much liquor while translating the book of mormon, but this thing occurred previous to the translating of the book; he confessed that his mind was darkened, and that he had said many things inadvertently, calculated to wound the feelings of his brethren, and promised to do better. the council forgave him, with much good advice. {27} [sidenote: trial of leonard rich.] brother leonard rich was called in question for transgressing the word of wisdom, and for selling the revelations at an extortionate price, while he was journeying east with father lyons, brother rich confessed, and the council forgave him upon his promising to do better and reform his life. footnotes 1. of these days in kirtland elder heber c. kimball in his journal says, "the church was in a state of poverty and distress, a consequence of which it appeared almost impossible that the commandments could be fulfilled [relative to the kirtland temple]; at the same time our enemies were raging and threatening destruction upon us, and we had to guard ourselves night after night, and for weeks were not permitted to take off our clothes, and were obliged to lay with our fire locks in our arms."--_times and seasons_, vol. 6, p. 771. 2. the use of "abroad" here does not have reference to foreign lands, but means those who were scattered from their homes in missouri. this communication of the elders of the church at kirtland, to their brethren scattered abroad, does not appear in the history of the prophet, but is found in the _evening and morning star_, vol. 2, nos. 17, 18, 19. the document is evidently dictated by the prophet and is of such doctrinal importance that it is thought proper to give it place in the body of the church history. it treats of the origin of law, human and divine, and man's relations thereto; the antiquity of the gospel; the virtue of the atonement of christ; the importance of men in this age being in communication with god through the means of revelation; the bitterness and fate of apostates. the document is a complete refutation of the charges of bad motives behind the conduct of the saints. no man, i believe, can read this document and then believe that those who issued it were evil disposed men bent on deceiving mankind. the late president daniel h. wells was wont to say that some time previous to his joining the church he was satisfied that joseph smith was an inspired man because of his intuitive knowledge of the fundamental principles of law--a view that will be confirmed by a perusal of the parts of this communication which deal with the origin, force, and relations of law. 3. the case of joseph smith _vs._ "doctor" hurlburt did not come to trial until the 4th of april, 1834, when the "doctor" was bound over to keep the peace. {28} chapter ii. organization of the high council--first cases before the council. _minutes of the organization of the high council of the church of christ of latter-day saints, kirtland, february 17, 1834_. [1] 1. this day a general council of twenty-four high priests assembled at the house of joseph smith, jun., by revelation, and proceeded to organize the high council of the church of christ, which was to consist of twelve high priests, and one or three presidents, as the case might require. 2. the high council was appointed by revelation for the purpose of settling important difficulties which might arise in the church, which could not be settled by the church or the bishop's council to the satisfaction of the parties. 3. joseph smith, jun., sidney rigdon, and frederick g. williams, were acknowledged presidents by the voice of the council; and joseph smith, sen., john smith, joseph coe, john johnson, martin harris, john s. carter, jared carter, oliver cowdery, samuel h. smith, orson hyde, sylvester smith, and luke johnson, high priests, were chosen to be a standing council for the church, by the unanimous voice of the council. 4. the above-named councilors were then asked whether they accepted their appointments, and whether they would act in that office according to the law of heaven: to which they all answered that they accepted their appointments, and would fill their offices according to the grace of god bestowed upon them. 5. the number composing the council, who voted in the name and for the church, in appointing the above named councilors were forty-three, as follows:--nine high priests, seventeen elders, four priests and thirteen members. 6. voted: that the high council cannot have power to act without seven of the above-named councilors, or their regularly appointed successors, are present. 7. these seven shall have power to appoint other high priests, whom they may consider worthy and capable to act in the place of absent councilors. {29} 8. voted: that whenever any vacancy shall occur by the death, removal from office for transgression, or removal from the bounds of this church government, of any one of the above-named councilors, it shall be filled by the nomination of the president or presidents, and sanctioned by the voice of a general council of high priests, convened for that purpose, to act in the name of the church. 9. the president of the church, who is also the president of the council, is appointed by revelation, and acknowledged in his administration, by the voice of the church. 10. and it is according to the dignity of his office that he should preside over the council of the church; and it is his privilege to be assisted by two other presidents, appointed after the same manner he himself was appointed; 11. and in case of the absence of one or both of those who are appointed to assist him, he has power to preside over the council without an assistant: and in case he himself is absent, the other presidents have power to preside in his stead, both, or either of them. 12. whenever a high council of the church of christ is regularly organized, according to the foregoing pattern, it shall be the duty of the twelve councilors to cast lots by numbers, and thereby ascertain, who of the twelve shall speak first, commencing with number one, and so in succession to number twelve. 13. whenever this council convenes to act upon any case, the twelve councilors shall consider whether it is a difficult one or not; if it is not, two only of the councilors shall speak upon it, according to the form above written. 14. but if it is thought to be difficult, four shall be appointed; and if more difficult, six; but in no case shall more than six be appointed to speak. 15. the accused, in all cases, has a right to one half of the council, to prevent insult or injustice; 16. and the councilors appointed to speak before the council, are to present the case after the evidence is examined, in its true light before the council, and every man is to speak according to equity and justice. 17. those councilors who draw even numbers, that is 2, 4, 6, 8, 10, and 12, are the individuals who are to stand up in behalf of the accused, and prevent insult and injustice. 18. in all cases the accuser and accused shall have a privilege of speaking for themselves before the council after the evidences are heard, and the councilors who are appointed to speak on the case, have finished their remarks. 19. after the evidences are heard, the councilor, accuser and accused have spoken, the president shall give a decision according to the {30} understanding which he shall have of the case, and call upon the twelve councilors to sanction the same by their vote. 20. but should the remaining councilors, who have not spoken, or any one of them, after hearing the evidences and pleadings impartially, discover an error in the decision of the president, they can manifest it, and the case shall have a re-hearing; 21. and if, after a careful re-hearing, any additional light is shown upon the case, the decision shall be altered accordingly; 22. but in case no additional light is given, the first decision shall stand, the majority of the council having power to determine the same. 23. in case of difficulty, respecting doctrine or principle, (if there is not a sufficiency written to make the case clear to the minds of the council,) the president may inquire and obtain the mind of the lord by revelation. 24. the high priests, when abroad, have power to call and organize a council after the manner of the foregoing to settle difficulties when the parties, or either of them, shall request it; 25. and the said council of high priests shall have power to appoint one of their own number, to preside over such council for the time being. 26. it shall be the duty of said council to transmit immediately, a copy of their proceedings, with a full statement of the testimony accompanying their decision, to the high council of the seat of the first presidency of the church. 27. should the parties, or either of them be dissatisfied with the decision of said council, they may appeal to the high council of the seat of the first presidency of the church, and have a re-hearing, which case shall there be conducted, according to the former pattern written, as though no such decision had been made. 28. the council of high priests abroad, is only to be called on the most difficult cases of church matters; and no common or ordinary case is to be sufficient to call such council. 29. the traveling or located high priests abroad, have power to say whether it is necessary to call such a council or not. 30. there is a distinction between the high council of traveling high priests abroad, and the traveling high council composed of the twelve apostles, in their decisions. 31. from the decision of the former there can be an appeal, but from the decision of the latter there cannot. 32. the latter can only be called in question by the general authorities of the church in case of transgression. 33. resolved, that the president or presidents of the seat of the first presidency of the church, shall have power to determine whether any {31} such case, as may be appealed, is justly entitled to a re-hearing, after examining the appeal and the evidences and statements accompanying it. 34. the twelve councilors then proceeded to cast lots or ballot, to ascertain who should speak first, and the following was the result, namely:- 1 oliver cowdery, 2 joseph smith, 3 samuel h. smith, 4 luke johnson 5 john s. carter, 6 sylvester smith, 7 john johnson, 8 orson hyde, 9 jared carter, 10 joseph smith, sen., 11 john smith, 12 martin harris. after prayer the conference adjourned. oliver cowdery, orson hyde, clerks. [sidenote: supplementary proceedings in the organization of the high council.] on the 18th of january i reviewed and corrected the minutes of the organization of the high council, and on the 19th of february, the council assembled according to adjournment, from the 17th, (oliver cowdery and orson hyde, clerks,) when the revised minutes were presented and read to the council. i urged the necessity of prayer, that the spirit might be given, that the things of the spirit might be judged thereby, because the carnal mind cannot discern the things of god. the minutes were read three times, and unanimously adopted and received for a form and constitution of the high council of the church of christ hereafter; with this provision, that if the president should hereafter discover anything lacking in the same, he should be privileged to supply it. the number present who received the above-named document, was twenty-six high priests, eighteen elders, three priests, one teacher, and fourteen private members, making in all sixty-two. {32} after giving such instruction as the spirit dictated, i laid my hands upon the heads of the two assistant presidents severally and blessed them, that they might have wisdom to magnify their office and power to prevail over the adversary. i also laid my hands upon the twelve councilors, and commanded a blessing to rest upon them, that they might have wisdom and power to counsel in righteousness, upon all subjects that might be laid before them. i also prayed that they might be delivered from those evils to which they were most exposed, and that their lives might be prolonged on the earth. my father, joseph, then laid his hands upon my head, and said, joseph, i lay my hands upon thy head, and pronounce the blessings of thy progenitors upon thee, that thou mayest hold the keys of the mysteries of the kingdom of heaven until the coming of the lord. amen. he also laid his hands upon the head of his son samuel, and said, samuel, i lay my hands upon thy head, and pronounce the blessings of thy progenitors upon thee, that thou mayest remain a priest of the most high god, and like samuel of old, hear his voice, saying, samuel, samuel. amen. father john johnson, also, laid his hands upon the head of his son luke, and said, my father in heaven, i ask thee to bless this my son, according to the blessings of his forefathers; that he may be strengthened in his ministry, according to his holy calling. amen. i then gave the assistant presidents a solemn charge to do their duty in righteousness, and in the fear of god; i also charged the twelve councilors in a similar manner, all in the name of jesus christ. we all raised our hands to heaven in token of the everlasting covenant, and the lord blessed us with his spirit. i then declared the council organized according to the {33} ancient order, and also according to the mind of the lord. [sidenote: first case before the high council.] the following complaint was then presented before the council by ezra thayer, a high priest: kirtland, february 19, 1834. _to the president of the high council of the church of christ_. the following charges i prefer against elder curtis hodges, sen., of this church: first, for an error in spirit; second, for an error in the manner of his address, which consisted in loud speaking, and a want of clearness in articulation, which was calculated to do injury to the cause of god; and also, for contending that that was a good and proper spirit that actuated him thus to speak--all of which i consider unbecoming in an elder in this church, and request a hearing before the high council. (signed) ezra thayer. elder hodges pleaded "not guilty" of the above charges. father lions was called on to substantiate the above charges, and his testimony was pointed against brother hodges. brother story testified that elder hodges talked so loud at a prayer meeting that the neighbors came out to see if some one was hurt. at another meeting, he said that elder thayer rebuked him for his error, but he did not receive the rebuke; that he raised his voice so high, that he could not articulate so as to be understood; and that his teaching brought a damper upon the meeting, and was not edifying. brother erastus babbitt was then called upon, who testified that elder hodges was guilty of hollowing so loud that in a measure he lost his voice, and uttered but little else distinctly than "glory to heaven's king." his testimony against brother hodges was pointed. brother truman wait testified much to the same effect. councilor oliver cowdery stood up on the part of the accuser, and opened the case clearly. {34} councilor joseph coe stood up on the part of the accused, but could say but a few words. the accuser and the accused then spoke for themselves, after which the president arose and laid open the case still more plainly, and gave his decision, which was, that the charges in the declaration had been sustained by good witnesses; also, that elder hodges ought to have confessed when rebuked by elder thayer; also, if he had the spirit of the lord at the meetings, where he hollowed, he must have abused it, and grieved it away. all the council agreed with the decision. elder hodges then rose and said he now saw his error, but never saw it before; and appeared to feel thankful that he saw it. he said he had learned more during this trial than he had since he came into the church; confessed freely his error, and said he would attend to the overcoming of that evil, the lord being his helper. the council forgave him, and adjourned to the evening of the 20th. _february 20_.--the high council met this evening to determine concerning the elders going out to preach. _minutes of the high council_. the president opened the council by prayer. at a church meeting, held in pennsylvania, erie county, and springfield township, by orson pratt and lyman e. johnson, high priests, some of the members of that church refused to partake of the sacrament, because the elder administering it did not observe the word of wisdom to obey it. elder johnson argued that they were justified in so doing, because the elder was in transgression. elder pratt argued that the church was bound to receive the supper under the administration of an elder, so long as he retained his office or license. voted that six councilors should speak upon the subject. the council then proceeded to try the question, whether disobedience to the word of wisdom was a transgression sufficient to deprive an official member from holding office in the church, after having it sufficiently taught him. councilors samuel h. smith, luke s. johnson, john s. carter, sylvester smith, john johnson and orson hyde, were called to speak upon {35} the case then before the council. after the councilors had spoken, the president proceeded to give the decision: no official member in this church is worthy to hold an office, after having the word of wisdom properly taught him, and he, the official member, neglecting to comply with or obey it; which decision the council confirmed by vote. the president then asked if there were any elders present who would go to canada, and preach the gospel to that people; for they have written a number of letters for help. and the whole council felt as though the spirit required the elders to go there. it was, therefore, decided by the council, that lyman e. johnson and milton holmes should travel together to canada; that zebedee coltrin and henry herriman travel together into canada; and that jared carter and phineas young travel together, if they can so arrange their affairs at home as to be liberated. it was also decided that elder oliver granger should travel eastward as soon as his circumstances would permit, and that he could travel alone on account of his age; it was also decided that elder martin harris should travel alone whenever he travels; that elders john s. carter and jesse smith travel east together as soon as they can; and that elder brigham young should travel alone, it being his own choice; also that james durfee and edward marvin should travel together eastward; that sidney rigdon and john p. greene go to strongville, that orson pratt and harrison sagers travel together for the time being; and that there should be a general conference held at saco, in the state of maine, on the 13th day of june, 1834. it was furthermore voted that elder orson hyde, accompanied by elder orson pratt, go east to obtain donations for zion, and means to redeem the farm on which the house of the lord stands. the church and council then prayed with uplifted hands, that they might be prospered in their mission. orson hyde, oliver cowdery, clerks. footnotes 1. doctrine and covenants, sec. 102. {36} chapter iii. the cause and object of the jackson county persecution--the prophet's mission through western new york. _february 24_.--i received the following: _revelation_. [1] 1. verily i say unto you, my friends, behold, i will give unto you a revelation and commandment, that ye may know how to act in the discharge of your duties concerning the salvation and redemption of your brethren, who have been scattered on the land of zion; 2. being driven and smitten by the hands of mine enemies, on whom i will pour out my wrath without measure in mine own time; 3. for i have suffered them thus far, that they might fill up the measure of their iniquities, that their cup might be full; 4. and that those who call themselves after my name might be chastened for a little season with a sore and grievous chastisement, because they did not hearken altogether unto the precepts and commandments which i gave unto them. 5. but verily i say unto you, that i have decreed a decree which my people shall realize, inasmuch as they hearken from this very hour unto the counsel which i, the lord their god, shall give unto them. 6. behold they shall, for i have decreed it, begin to prevail against mine enemies from this very hour. 7. and by hearkening to observe all the words which i, the lord their god, shall speak unto them, they shall never cease to prevail until the kingdoms of the world are subdued under my feet, and the earth is given unto the saints, to possess it forever and ever. 8. but inasmuch as they keep not my commandments, and hearken not to observe all my words, the kingdoms of the world shall prevail against them, 9. for they were set to be a light unto the world, and to be the saviors of men; {37} 10. and inasmuch as they are not the saviors of men, they are as salt that has lost its savor, and is thenceforth good for nothing but to be cast out and trodden under foot of men. 11. but verily i say unto you, i have decreed that your brethren which have been scattered shall return to the lands of their inheritances, and shall build up the waste places of zion. 12. for after much tribulation, as i have said unto you in a former commandment, cometh the blessing. 13. behold, this is the blessing which i have promised after your tribulations, and the tribulations of your brethren: your redemption, and the redemption of your brethren, even their restoration to the land of zion, to be established, no more to be thrown down. 14. nevertheless, if they pollute their inheritances they shall be thrown down; for i will not spare them if they pollute their inheritances. 15. behold, i say unto you, the redemption of zion must needs come by power; 16. therefore, i will raise up unto my people a man, who shall lead them like as moses led the children of israel. 17. for ye are the children of israel, and of the seed of abraham, and ye must needs be led out of bondage by power, and with a stretched-out arm: 18. and as your fathers were led at the first, even so shall the redemption of zion be. 19. therefore, let not your hearts faint, for i say unto you as i said unto your fathers, mine angel shall go up before you, but not my presence; 20. but i say unto you, mine angels shall go up before you, and also my presence, and in time ye shall possess the goodly land. 21. verily, verily i say unto you, that my servant baurak ale (joseph smith, jun.,) is the man to whom i likened the servant to whom the lord of the vineyard spake in the parable which i have given unto you. 22. therefore let my servant baurak ale (joseph smith, jun.,) say unto the strength of my house, my young men and the middle aged, gather yourselves together unto the land of zion, upon the land which i have bought with money that has been consecrated unto me: 23. and let all the churches send up wise men with their moneys, and purchase lands even as i have commanded them; 24. and inasmuch as mine enemies come against you to drive you from my goodly land, which i have consecrated to be the land of zion: even from your own lands after these testimonies, which ye have brought before me against them, ye shall curse them; {38} 25. and whomsoever ye curse, i will curse, and ye shall avenge me of mine enemies; 26. and my presence shall be with you even in avenging me of mine enemies, unto the third and fourth generation of them that hate me. 27. let no man be afraid to lay down his life for my sake, for whoso layeth down his life for my sake shall find it again; 28. and whoso is not willing to lay down his life for my sake is not my disciple. 29. it is my will that my servant sidney rigdon shall lift up his voice in the congregations in the eastern countries, in preparing the churches to keep the commandments which i have given unto them concerning the restoration and redemption of zion. 30. it is my will that my servant parley p. pratt and my servant lyman wight should not return to the land of their brethren, until they have obtained companies to go up unto the land of zion, by tens, or by twenties, or by fifties, or by an hundred, until they have obtained to the number of five hundred of the strength of my house. 31. behold this is my will; ask and ye shall receive; but men do not always do my will; 32. therefore, if you cannot obtain five hundred, seek diligently that peradventure you may obtain three hundred; 33. and if ye cannot obtain three hundred, seek diligently, that peradventure ye may obtain one hundred. 34. but verily i say unto you, a commandment i give unto you, that ye shall not go up unto the land of zion, until you have obtained a hundred of the strength of my house, to go up with you unto the land of zion. 35. therefore as i said unto you, ask and ye shall receive; pray earnestly that peradventure my servant baurak ale (joseph smith, jun.,) may go with you, and preside in the midst of my people, and organize my kingdom upon the consecrated land, and establish the children of zion upon the laws and commandments which have been and which shall be given unto you. 36. all victory and glory is brought to pass unto you through your diligence, faithfulness, and prayers of faith. 37. let my servant parley p. pratt journey with my servant joseph smith, jun. 38. let my servant lyman wight journey with my servant sidney rigdon. 39. let my servant hyrum smith journey with my servant frederick g. williams. 40. let my servant orson hyde journey with my servant orson pratt, {39} whithersoever my servant joseph smith, jun., shall counsel them, in obtaining the fulfillment of these commandments which i have given unto you, and leave the residue in my hands. even so. amen. [sidenote: arrival of delegation from the church in missouri.] the high council of the church also met this day at my house for the purpose of giving an audience or hearing to lyman wight and parley p. pratt, delegates from the church in missouri, to represent to us the state of the church in that place. _minutes of council meeting_. president joseph opened the council by prayer. two of the standing councilors were absent, namely, joseph coe and john smith. hyrum smith was chosen to act in the place of john smith, and john p. greene to act in the place of joseph coe. thus the high council was organized, and six councilors were appointed to speak. brothers parley p. pratt and lyman wight, messengers from zion, arose, and laid their business before the council, and delivered their message, the substance of which was: when, how and by what means zion was to be redeemed from her enemies. they said that our brethren who had been driven away from their lands and scattered abroad, had found so much favor in the eyes of the people [of clay county, mo.,] that they could obtain food and raiment of them for their labor, insomuch that they were comfortable. but the idea of their being driven away from the land of zion pained their very souls, and they desired of god, by earnest prayer, to return with songs of everlasting joy, as said isaiah, the prophet. they also said that none of their lands were sold into the hands of our enemies, except a piece of thirty acres owned by brother william e. mclellin, which he sold into the hands of the enemy, and seven acres more which he would have sold to the enemy if a brother had not come forward and purchased it and paid him his money. brother joseph then arose, and said that he was going to zion, to assist in redeeming it. he called for the voice of the council to sanction his going, which was given without a dissenting voice. he then called for volunteers to go with him, when some thirty or forty volunteered to go, who were present at the council. it was a question whether the company should go by water or by land, and after a short investigation it was decided unanimously that they go by land. joseph smith, jun., was nominated to be the commander-in-chief of the armies of israel, and the leader of those who volunteered to go and assist in {40} the redemption of zion; the nomination was seconded and carried by the vote of all present. council then adjourned by prayer and thanksgiving. orson hyde, oliver cowdery, clerks. [sidenote: the prophet seeks volunteers to redeem zion.] _february 26_.--i started from home to obtain volunteers for zion, in compliance with the foregoing revelation and action of the high council; and on the 27th, stayed at brother roundy's. to show the feelings of a certain portion of the public, at this period, i copy the following from the february number of the _evening and morning star_, page 271: we copy the following article from the _north star_, headed "the mormons," printed in danville, vermont, by e. eaton: "we have received the first number of the 'mormon' _morning and evening star_ [the _evening and morning star_], resuscitated in kirtland, ohio. _it is the same assuming, mysterious publication as its original_." [sidenote: cheering words.] while the press and many of the public were breathing the spirit of bitterness against the work of god, i received letters from many of our friends, which gave us occasion for rejoicing: amongst them, i extract from brother moses chapman nickerson's letter of december 20, 1833. [2] your labors in canada have been the beginning of a good work; there are thirty-four members attached to the church at mount pleasant, all of whom appear to live up to their profession, five of whom have spoken in tongues, and three have sung in tongues; and we live at the top of the mountain. also from saco, maine: january 20, 1834. brethren in the lord,--i have baptized about forty in this section, and there are more convinced of the truth, but are still lingering on the threshold of the church, and i think the lord will gather some of them into his kingdom. brother evan m. greene labored with me {41} from the 16th of january, 1833, till the october following; while we were together, we baptized about one hundred and thirty. brethren, pray for me, that i may have words of wisdom, and a door of utterance to declare the whole counsel of god, and rightly divide the word of truth, giving to every man his portion in due season; for my determination is, with the stick of joseph [the book of mormon] in one hand, and the stick of judah [the bible] in the other, to labor diligently in this world, that my skirts may be clear from the blood of all men, and i stand acquitted before the bar of god. i am yours in christ (signed) john f. boynton. [sidenote: incidents in the prophet's journey through western new york.] we continued our journey, and, on the 28th of february stayed at a stranger's, who entertained us very kindly; and on the first of march arrived at brother lewis', in westfield. on the 2nd, which was the sabbath, brother parley p. pratt preached, and i spoke in the evening; we had a good meeting. there is a small church in this place, which seems strong in the faith. o may god keep them in the faith, and save them, and lead them to zion. _march 3_.--we intended to start on our journey east, but concluded to tarry another day. o may god bless us with the gift of utterance to accomplish the journey and errand on which we are sent, and return safe to the land of kirtland, and find my family all well. o lord, bless my little children with health and long life, to do good in their generation, for christ's sake. amen. since leaving kirtland, we passed through thompson, springfield, elk creek, erie, livonia, silver creek, perrysburgh, collins, china, warsaw, geneseo, centreville, catlin and spafford, before we arrived at westfield. on the 4th instant, we continued our journey from westfield, accompanied by elder gould; and after a ride of thirty-three miles arrived at villanova, and tarried all night with a brother mcbride. the next morning, march 5th, we went to brother nickerson's, and found him and his household full of faith and of the holy spirit. {42} we called the church together, and related unto them what had happened to our brethren in zion, and opened to them the prophecies and revelations concerning the order of the gathering to zion, and the means of her redemption; and i prophesied to them, and the spirit of the lord came mightily upon me, and with all readiness the young and middle-aged volunteered for zion. the same evening we held two meetings, three or four miles distant from each other. _march 6_.--we held another meeting at brother nickerson's. the few unbelievers that attended were outrageous, and the meeting ended in complete confusion. _march 7_.--we proceeded on our journey, accompanied by brother nickerson, leaving brothers gould and matthews to prepare and gather up the companies in the churches in that region, and meet us in ohio, ready to start for zion on the first of may. we arrived after dark at ellicotville, the county seat of cataraugus, and tried for lodgings at every tavern in the place. it being court time we found no room; but were obliged to ride on in the dark, through mud and rain; and, after traveling about one mile, we found shelter, for which we paid more than tavern fare. on the 8th, we arrived at palmersville, at the house of elder mcgown, where we were invited to go to esquire walker's to spend the evening. we found them very friendly and somewhat believing, and tarried all night. _sunday, march 9_.--we preached in a school house, and had great attention. we found a few disciples who were firm in the faith; and, after meeting found many believing and could hardly get away from them, and appointed a meeting in freedom for monday the 10th, and stayed at mr. warren a. cowdery's, where we were blessed with a full enjoyment of temporal and spiritual blessings, even all we needed, or were worthy to receive. _monday 10_.--met our appointment, and preached to a great congregation; and at evening again preached to an {43} overflowing house. after meeting, i proposed if any wished to obey, and would make it manifest, we would stay to administer to another meeting. a young man of the methodist order arose and testified his faith in the fullness of the gospel and desired to be baptized. we appointed another meeting for the next day. _tuesday 11_.--fulfilled our appointment and baptized heman t. hyde, [3] after which we rode nine miles, and put up at steward's tavern. _wednesday 12_.--we arrived at father bosley's, after a ride of thirty-six miles. _thursday 13_.--i preached. _friday 14_.--at father beaman's. [4] _march 15_.--while at father beaman's, elders rigdon and wight arrived, much to the joy of their souls and the saints in livonia. {44} _sunday 16_.--elder rigdon preached to a large congregation in geneseo, elder pratt preached in the afternoon of monday, the 17th. [sidenote: the conference at avon, livingston county.] there was also the same day, march 17, a conference of elders at avon, livingston county, new york, at the house of alvah beaman, which i attended. there were present also sidney rigdon, parley p. pratt, lyman wight, john murdock, orson pratt and orson hyde, high priests; and six elders. i stated that the object of the conference was to obtain young and middle-aged men to go and assist in the redemption of zion, according to the commandment; and for the church to gather up their riches, and send them to purchase lands according to the commandment of the lord; also to devise means, or obtain money for the relief of the brethren in kirtland, say two thousand dollars, which sum would deliver the church in kirtland from debt; and also determine the course which the several companies shall pursue, or the manner they shall journey when they shall leave this place. it was voted by the council, that fathers bosley and nickerson, elder mcwithey, and brother roger orton, should exert themselves to obtain two thousand dollars, for the present relief of kirtland. they all agreed to do what they could to obtain it, firmly believing that it could be accomplished by the first of april. it was also decided that elder orson hyde should tarry and preach in the regions round about, till the money should be obtained, and then carry it with him to kirtland. it was also voted that i should return to kirtland, accompanied by elders sidney rigdon and lyman wight. elders john murdock and orson pratt were appointed to journey to kirtland, preaching by the way; and elders parley p. pratt and henry brown to visit the churches in black river country, and obtain all the means they could to help zion. _tuesday, march 18_.--tarried at father bosley's through the day. on the 19th commenced my journey for {45} kirtland, and stayed that night at brother mcwithey's tavern. _march 20_.--continued our journey. dined at brother joseph holbrook's, and at night tried three times to procure lodgings in the names of disciples, but could not succeed. after night had commenced we found a man, in china, named reuben wilson, who would keep us for money; thus we learn there are more places for money than for the disciples of jesus, the lamb of god. _march 21_.--we came to the house of a man named starks, six miles east of springville; and on the 22nd arrived at brother vinson knight's in perrysburgh, cataraugus county. on the 23rd we arrived at father nickerson's, in perrysburgh, where we held meeting. on the 24th, i was not able to start, but felt determined to go the next morning. _march 25_.--journeyed from father nickerson's to father lewis', in westfield, accompanied by father nickerson. on the 26th, continued our journey to elk creek, and stayed with elder hunt. the 27th, i came to springfield, where i found elder sidney rigdon, who had come on by a different route; and we arrived that night within sixteen miles of painesville. arrived home at kirtland on the 28th of march, finding my family all well. the lord be praised for this blessing! _march 27_.--remained at home and had great joy with my family. sunday, the 30th, was at home, except going to hear elder rigdon preach. footnotes 1. doctrine and covenants, sec. 103. 2. this mount pleasant branch of the church, it will be remembered, was organized by the prophet and sidney rigdon, in the october previous. see vol. i, chap. 30. 3. of this incident elder parley p. pratt, who was the prophet's traveling companion on this mission, says: "we baptized a young man named heman hyde; his parents were presbyterians, and his mother, on account of the strength of her traditions, thought that we were wrong, and told me afterwards that she would much rather have followed him to an earthly grave than to have seen him baptized. soon afterwards, however, herself, her husband, and the rest of the family, with some thirty of forty others, were all baptized and organized into a branch of the church--called the freedom branch--from which nucleus the light spread and souls were gathered into the fold in all the regions round. thus mightily grew the word of god, or the seed sown by that extraordinary personage, the prophet and seer of the nineteenth century." (autobiography of parley p. pratt, p. 117.) speaking of the pleasure of his companionship with the prophet, elder pratt also says: "as we journeyed day after day, and generally lodged together, we had much sweet communion concerning the things of god and the mysteries of his kingdom, and i received many admonitions and instructions which i shall never forget." (ibid., p. 117.) 4. speaking of "father beaman" and his interesting family, elder parley p. pratt has the following interesting passage, which discloses the fact that "father beaman" was acquainted with the work during the time that the book of mormon was translating: "among those whose hospitality we shared in that vicinity [geneseo] was old father beaman and his amiable and interesting family. he was a good singer, and so were his three daughters; we were much edified and comforted in their society, and were deeply interested in hearing the old gentleman and brother joseph converse on their early acquaintance and history. he [beaman] had been intimate with joseph long before the first organization of the church; had assisted him to preserve the plates of the book of mormon from the enemy, and had at one time had them concealed under his own hearth." (ibid., pp. 117, 118.) {46} chapter iv. trial and conviction of hurlburt--efforts in behalf of the redemption of zion--dissolution of the united order of zion and kirtland, [sidenote: the whipping of ira j. willis.] _monday, march 31_.--this day, ira j. willis, a young man who had been in the church for some time, and who was driven from jackson county into clay county, returned thither to look for a stray cow, and while at the house of esquire manship, a justice of the peace (where he had called with brother john follet, to prove his title to the cow), was caught by that unhung land pirate and inhuman monster, moses wilson, and whipped in a most cruel and savage manner, while surrounded by some half dozen of the old mobbers. this was an unpardonable act; all that know mr. willis can bear testimony that he is a young man, honest, peaceable and unoffending, working righteousness, and molesting no one, may god reward moses wilson according to his works. i went to chardon today to attend the court in the case of "doctor" philastus hurlburt. [sidenote: the trial of "doctor" hurlburt for threatening the prophet's life.] _april 1_.--this day at brother rider's in chardon. the court has not brought forward hurlburt's trial yet, and we were engaged in issuing subpoenas for witnesses. my soul delighteth in the law of the lord, for he forgiveth my sins, and will confound mine enemies. the lord shall destroy him who has lifted his heel against me, even that wicked man dr. philastus hurlburt; he will deliver him to the fowls of heaven, and his bones shall be cast to the blasts of the wind, for he lifted his arm against the almighty, therefore the lord shall destroy him. {47} wednesday, april the 2nd, and thursday, the 3rd, attended the court. hurlburt was on trial for threatening my life. friday morning i returned home, and in the evening attended council, of which the following are the minutes: _minutes of council_. kirtland, april 4, 1834. this evening a council of high priests assembled at the house of president joseph smith, jun., to reconsider the case of brother george f. james. president joseph smith, jun., presiding. brother george said that he had often promised to take up his cross and magnify his calling, but had failed, and ought to have written to the president ere this time and given him the information that this pecuniary affairs called his attention at home, which prevented his fulfilling the promise he made to president joseph smith, in going out to proclaim the gospel; and he sincerely asked pardon of the lord, and of his brethren, and particularly of brother joseph. he also said he was willing to ask the forgiveness of this church. he said relative to certain charges, which were, that he "had not attended meetings, and had treated lightly some of the weak," etc.; that he had attended meetings generally; and as far as speaking or treating lightly any brother because of his weakness, that was foreign from his mind, and was that which he had never done, nor could he ever and such principles in his bosom. president joseph smith said he had no hardness; he only wished brother george to consider this as a chastisement, and that the council were bound to take notice of his conduct heretofore; but now, if brother george was willing to walk according to the new covenant, he should have his hand of fellowship. the council then expressed their satisfaction at brother george's confession. (signed) oliver cowdery, clerk. _april 5--_i went to chardon as a witness for father johnson, and returned in the evening. mr. russell, the state's attorney for portage county, called on me. he approached me in a gentlemanly manner, and treated me with great respect. [sidenote: special prayer.] _april 7_.-bishop whitney, elder frederick g. williams, oliver cowdrey, heber c. kimball, and myself, met in the council room, and bowed down before the lord, and prayed that he would furnish the means to deliver the firm from debt, that they might be set at liberty; also, that i might prevail {48} against that wicked man hurlburt, and that he might be put to shame. the presidency wrote elder orson hyde, who yet remained in the state of new york, as follows: kirtland, april 7, 1834. dear brother orson:--we received yours of the 31st ultimo in due course of mail, and were much grieved on learning that you were not likely to succeed according to our expectations. myself, brothers newel, frederick and oliver, retired to the translating room, where prayer was wont to be made, and unbosomed our feelings before god; and cannot but exercise faith yet that you, in the miraculous providences of god, will succeed in obtaining help. the fact is, unless we can obtain help, i myself cannot go to zion, and if i do not go, it will be impossible to get my brethren in kirtland, any of them, to go; and if we do not go, it is in vain for our eastern brethren to think of going up to better themselves by obtaining so goodly a land, (which now can be obtained for one dollar and one quarter per acre,) and stand against that wicked mob; for unless they do the will of god, god will not help them; and if god does not help them, all is vain. now the fact is, this is the head of the church and the life of the body; and those able men, as members of the body, god has appointed to be hands to administer to the necessities of the body. now if a man's hand refuses to administer to the necessities of his body, it must perish of hunger; and if the body perish, all the members perish with it; and if the head fail, the whole body is sickened, the heart faints, and the body dies, the spirit takes its exit, and the carcase remains to be devoured by worms. now, brother orson, if this church, which is essaying to be the church of christ will not help us, when they can do it without sacrifice, with those blessings which god has bestowed upon them, i prophesy--i speak the truth, i lie not--god shall take away their talent, and give it to those who have no talent, and shall prevent them from ever obtaining a place of refuge, or an inheritance upon the land of zion; therefore they may tarry, for they might as well be overtaken where they are, as to incur the displeasure of god, and fall under his wrath by the way side, as to fall into the hands of a merciless mob, where there is no god to deliver, as salt that has lost its savor, and is thenceforth good for nothing, but to be trodden under foot of men. we therefore adjure you to beseech them, in the name of the lord, by the son of god, to lend us a helping hand; and if all this will not soften their hearts to administer to our necessity for zion's sake, turn your back upon them, and return speedily to kirtland; and the blood of {49} zion be upon their heads, even as upon the heads of her enemies; and let their recompense be as the recompense of her enemies; for thus shall it come to pass, saith the lord of hosts, who has the cattle upon a thousand hills, who has put forth his almighty hand to bring to pass his strange act; and what man shall put forth his hand to steady the ark of god, or be found turning a deaf ear to the voice of his servant? god shall speak in due time, and all will be declared. amen. your brethren in the new covenant, joseph smith, jun., frederick g. williams, oliver cowdery. [sidenote: judgment against hurlburt.] _april 9_.--after an impartial trial, the court decided that dr. philastus hurlburt be bound over, under two hundred dollar bonds, to keep the peace for six months, and pay the cost, which amounted to nearly three hundred dollars, all of which was in answer to our prayers, for which i thank my heavenly father. [1] [sidenote: dissolution of the united order in kirtland.] on the 10th, had a council of the united order, in which it was agreed that the order should be dissolved, and each one have his stewardship set off to him. the same day the brethren in clay county, missouri, executed the following letters and petitions, according to the revelation. [2] {50} _friday, april 11_.--i attended meeting, and father tyler was restored to the fellowship of the church. on the 12th, i went to a place near lake erie, and spent the day in fishing, and visiting the brethren. _sunday, 13_.--was sick, and unable to attend meeting. _monday, 14_.--i purchased some hay and oats, and got them home. _tuesday, 15_.--hauled a load of hay; and on wednesday plowed and sowed oats for brother frederick g. williams, [sidenote: deliverance of zion considered.] _thursday, april 17_.--i attended a meeting agreeable to appointment, at which time the important subjects of the deliverance of zion and to building of the lord's house in kirtland were discussed by elder rigdon. after the lecture, i requested the brethren and sisters to contribute all the money they could for the deliverance of zion; and received twenty-nine dollars and sixty-eight cents. [sidenote: an assault thwarted by the spirit.] _april 18_.--in company with elders sidney rigdon, oliver cowdery and zebedee coltrin, i left kirtland for new portage, to attend a conference; dined at w. w. williams', in newburg, and continuing our journey, after dark, we were hailed by a man who desired to ride. we were checked by the spirit, and refused. he professed to be sick, but in a few minutes was joined by two others, who followed us hard, cursing and swearing; but we were successful in escaping their hands, through the providence of the lord, and stayed that night at a tavern, where we were treated with civility. [sidenote: an occasion of prayer and blessing.] _april 19_.--continuing our journey, dined at brother joseph bosworth's, in copley, medina county. brother bosworth was strong in the faith, and if faithful may do much good. we arrived the same day at brother jonathan taylor's, in norton, where we were received with kindness. we soon retired to the wilderness, where we united in prayer and supplication for the blessings of the lord to be given unto his church. we {51} called upon the father in the name of jesus, to go with the brethren who were going to the land of zion; and that i might have strength, and wisdom, and understanding sufficient to lead the people of the lord, and to gather and establish the saints upon the land of their inheritances, and organize them according to the will of heaven, that they may be no more cast down forever, we then united in the laying on of hands. elders rigdon, cowdery and coltrin laid their hands on my head, and conferred upon me all the blessings necessary to qualify for me stand before the lord, in my calling, and return again in peace and triumph, to enjoy the society of my brethren. those present then laid their hands upon the head of elder rigdon, and confirmed upon him the blessings of wisdom and knowledge to preside over the church in my absence, also to have the spirit to assist elder cowdery in conducting the _star_, in arranging the book of covenants; and pronounced the blessings of old age and peace upon him, till zion is built up, and kirtland established, till all his enemies are under his feet, and he receive a crown of eternal life in the kingdom of god with us. previous to blessing elder rigdon, we laid hands on elder oliver cowdery, and confirmed upon him the blessings of wisdom and understanding sufficient for his station that he be qualified to assist elder rigdon in arranging the church book of covenants, which is soon to be published, and have intelligence in all things to do the work of printing. after blessing elder rigdon, we laid our hands upon brother zebedee coltrin, and confirmed the blessings of wisdom to preach the gospel, even till it spreads to the islands of the seas, and to be spared to see three score years and ten, and see zion built up, and kirtland established forever, and even at last to receive a crown of life. our hearts rejoiced, and we were comforted with the holy spirit. {52} _sunday, april 20_.--elder rigdon entertained a large congregation of saints with an interesting discourse upon the fullness of times. _april 21_.--i attended conference, and had a glorious time. some few volunteered to go to zion, and others donated sixty-six dollars and thirty-seven cents for the benefit of the scattered brethren in zion. the following is an extract from the minutes of the conference: _minutes of conference_. norton, medina county, ohio, april 21, 1834. this day a conference of elders assembled at the dwelling house of brother carpenter. president joseph smith, jun., read the second chapter of joel's prophecy, prayed, and addressed the conference as follows: "it is very difficult for us to communicate to the churches all that god has revealed to us, in consequence of tradition; for we are differently situated from any other people that ever existed upon this earth; consequently those former revelations cannot be suited to our conditions; they were given to other people, who were before us; but in the last days, god was to call a remnant, in which was to be deliverance, as well as in jerusalem and zion. now if god should give no more revelations, where will we find zion and this remnant? the time is near when desolation is to cover the earth, and then god will have a place of deliverance in his remnant, and in zion." the president then gave a relation of obtaining and translating the book of mormon, the revelation of the priesthood of aaron, the organization of the church in 1830, the revelation of the high priesthood, and the gift of the holy ghost poured out upon the church; and said: "take away the book of mormon and the revelations, and where is our religion? we have none; for without zion, and a place of deliverance, we must fall; because the time is near when the sun will be darkened, and the moon turn to blood, and the stars fall from heaven, and the earth reel to and fro. then, if this is the case, and if we are not sanctified and gathered to the places god has appointed, with all our former professions and our great love for the bible, we must fall; we cannot stand; we cannot be saved; for god will gather out his saints from the gentiles, and then comes desolation and destruction, and none can escape except the pure in heart who are gathered." elder rigdon addressed the conference, and said: "on two points hang all the revelations that have ever been given, {53} and these are the two advents of the messiah. the first is past, and the second is now just before us; and consequently those who desire a part in this era which the angels desired to look into, have to be assembled with the saints; for if they are not gathered, they must wail because of his coming. there is no part of his creation which will not feel a shock at this grand display of his power, for the ancient saints will reign with christ a thousand years. the gathered saints will dwell under that reign, and these who are not gathered may expect to endure his wrath that length of time; for the rest of the dead are not to live till the thousand years are ended. "it is vain for men of this generation to think of laying up and providing inheritances for their children, except they lay it up in the place where deliverance is appointed by the voice of god; for these are the days of vengeance, as were the days of jeremiah; because, before his eyes were closed in death, the jews were led captive, and the land possessed by another people. and so in this day; while the father is laying up gold for his son, the destroyer may lay him lifeless at his feet, and where then is all his treasure? therefore if we, the islands of the sea, and all the ends of the earth, desire an inheritance for ourselves and our children, and themselves and their children, it must be obtained where god has appointed the places of deliverance." elder rigdon adverted to the former covenants to abraham, isaac, and jacob, and others of the ancients, which were to be realized in the last days; and spoke at some length upon the deliverance of zion, the endowment of the elders with power from on high according to former promises, and the spreading of the word of the lord to the four winds. he first referred to the situation of the brethren in missouri, and urged the importance of those who could, giving heed to the revelations by going up to their assistance; and those who could not go, to help those who are going with means for their expenses. elder cowdery gave a brief relation of the mobbing in missouri, and called for a contribution. elders ambrose palmer and salmon warner followed on the same subject. brother joseph bosworth spoke on the deliverance of zion, and said he had no property, but if necessary for her deliverance he would sell his clothes at auction, if he might have left him as good a garment as the savior had in the manger. others also spoke on the deliverance of zion. president joseph smith, jun., prophesied. "if zion is not delivered, the time is near when all of this church, wherever they may be found, will be persecuted and destroyed in like manner." {54} elder rigdon gave an account of the endowment of the ancient apostles, and laid before the conference the dimensions of the house to be built in kirtland, and rehearsed the promise to the elders in the last days, which they were to realize after the house of the lord was built. brother bosworth then related a few items of a vision, as a testimony of those things contained in the revelation read by elder rigdon, and his remarks thereon. president smith explained the revelation concerning the building of the lord's house. elder rigdon then spoke on the spreading of the word of the lord; followed by several of the brethren. the conference voted that thomas tripp be excluded from the church in consequence of his imprudent conduct, with the privilege of an appeal to the bishop's council in kirtland. president smith then laid hands on certain children, and blessed them in the name of the lord. elder rigdon administered the sacrament. there were present seven high priests, and thirteen elders. adjourned to the monday preceding the second sunday in september closed by singing "now my remnant of days," etc. (signed) oliver cowdery, clerk of the conference. _april 22_.--i returned to kirtland. [sidenote: return of the prophet and party to kirtland.] _april 23_.--assembled in council with elders sidney rigdon, frederick g. williams, newel k. whitney, john johnson, and oliver cowdery; and united in asking the lord to give elder zebedee coltrin influence over brother jacob myres, to obtain the money which he has gone to borrow for us, or cause him to come to this place and bring it himself. i also received the following: _revelation given april 23, 1834, to enoch [joseph smith, jun.,] concerning the order of the church for the benefit of the poor_. [3] 1. verily i say unto you, my friends, i give unto you counsel, and a commandment, concerning all the properties which belong to the order which i commanded to be organized and established, to be an {55} united order, and an everlasting order for the benefit of my church, and for the salvation of men until i come, 2. with promise immutable and unchangeable, that inasmuch as those whom i commanded were faithful, they should be blessed with a multiplicity of blessings; 3. but inasmuch as they were not faithful, they were nigh unto cursing. 4. therefore, inasmuch as some of my servants have not kept the commandment but have broken the covenant through covetousness, and with feigned words, i have cursed them with a very sore and grievous curse; 5. for i, the lord, have decreed in my heart, that inasmuch as any man belonging to the order shall be found a transgressor, or, in other words, shall break the covenant with which ye are bound, he shall be cursed in his life, and shall be trodden down by whom i will, 6. for i, the lord, am not to be mocked in these things; 7. and all this, that the innocent among you may not be condemned with the unjust, and that the guilty among you may not escape, because i, the lord, have promised unto you a crown of glory at my right hand. 8. therefore, inasmuch as you are found transgressors, ye cannot escape my wrath in your lives; 9. inasmuch as ye are cut off for transgression, ye cannot escape the buffetings of satan until the day of redemption. 10. and now i give unto you power from this very hour, that if any man among you, of the order, is found a transgressor, and repenteth not of the evil, that ye shall deliver him over unto the buffetings of satan, and he shall not have power to bring evil upon you. 11. it is wisdom in me; therefore, a commandment i give unto you, that ye shall organize yourselves and appoint every man his stewardship, 12. that every man may give an account unto me of the stewardship which is appointed unto him; 13. for it is expedient that i, the lord, should make every man accountable as a steward over earthly blessings, which i have made and prepared for my creatures. 14. i, the lord, stretched out the heavens, and built the earth, my very handy-work, and all things therein are mine; 15. and it is my purpose to provide for my saints, for all things are mine; 16. but it must needs be done in mine own way; and behold this is the way that i, the lord, have decreed to provide for my saints, that the poor shall be exalted, in that the rich are made low; {56} 17. for the earth is full, and there is enough and to spare; yea, i prepared all things, and have given unto the children of men to be agents unto themselves. 18. therefore, if any man shall take of the abundance which i have made, and impart not his portion, according to the law of my gospel, unto the poor and the needy, he shall, with the wicked, lift up his eyes in hell, being in torment. 19. and now, verily i say unto you, concerning the properties of the order. 20. let my servant pelagoram (sidney rigdon) have appointed unto him the place where he now resides, and the lot of tahhanes (the tannery) for his stewardship, for his support while he is laboring in my vineyard, even as i will, when i shall command him; 21. and let all things be done according to the counsel of the order, and united consent or voice of the order, which dwell in the land of shinehah (kirtland). 22. and this stewardship and blessing i, the lord, confer upon my servant pelagoram (sidney rigdon), for a blessing upon him, and his seed after him; 23. and i will multiply blessings upon him, inasmuch as he will be humble before me. 24. and again, let my servant mahemson (martin harris) have appointed unto him, for his stewardship, the lot of land which my servant zombre (john johnson) obtained in exchange for his former inheritance, for him and his seed after him. 25. and inasmuch as he is faithful, i will multiply blessings upon him and his seed after him. 26. and let my servant mahemson (martin harris) devote his moneys for the proclaiming of my words, according as my servant gazelam (joseph smith, jun.,) shall direct. 27. and again, let my servant shederlaomach (frederick g. williams) have the place upon which he now dwells. 28. and let my servant olihah (oliver cowdery) have the lot which is set off joining the house, which is to be for the laneshine-house (printing office), which is lot number one, and also the lot upon which his father resides. 29. and let my servants shederlaomach (frederick g. williams) and olihah (oliver cowdery) have the laneshine-house (printing office), and all things that pertain unto it; 30. and this shall be their stewardship which shall be appointed unto them: 31. and inasmuch as they are faithful, behold i will bless, and multiply blessings upon them. {57} 32. and this is the beginning of the stewardship which i have appointed them, for them and their seed after them; 33. and inasmuch as they are faithful, i will multiply blessings upon them, and their seed after them, even a multiplicity of blessings. 34. and again, let my servant zombre (john johnson) have the house in which he lives, and the inheritance--all, save the ground which has been reserved for the building of my houses, which pertains to that inheritance, and those lots which have been named for my servant olihah (oliver cowdery). 35. and, inasmuch as he is faithful, i will multiply blessings upon him. 36. and it is my will that he should sell the lots that are laid off for the building up of the city of my saints, inasmuch as it shall be made known to him by the voice of the spirit, and according to the counsel of the order, and by the voice of the order. 37. and this is the beginning of the stewardship which i have appointed unto him, for a blessing unto him, and his seed after him; 38. and inasmuch as he is faithful, i will multiply a multiplicity of blessings upon him. 39. and let my servant ahashdah (newel k. whitney) have appointed unto him the houses and lot where he now resides, and the lot and building on which the ozondah (mercantile establishment) stands, and also the lot which is now on the corner south of the ozondah (mercantile establishment), and also the lot upon which the shule (ashery) is situated. 40. and all this i have appointed unto my servant ahashdah (newel k. whitney) for his stewardship, for a blessing upon him and his seed after him, for the benefit of the ozondah (mercantile establishment) of my order which i have established for my stake in the land of shinehah (kirtland). 41. yea, verily, this is the stewardship which i have appointed unto my servant ahashdah (n. k. whitney), even this whole ozondah (mercantile establishment), him and his agent, and his seed after him; 42. and inasmuch as he is faithful in keeping my commandments which i have given unto him, i will multiply blessings upon him, and his seed after him, even a multiplicity of blessings. 43. and again, let my servant gazelam (joseph smith, jun.,) have appointed unto him the lot which is laid off for the building of my house, which is forty rods long, and twelve wide, and also the inheritance upon which his father now resides. 44. and this is the beginning of the stewardship which i have appointed unto him, for a blessing upon him, and upon his father. 45. for, behold, i have reserved an inheritance for his father, for his {58} support; therefore he shall be reckoned in the house of my servant gazelam (joseph smith, jun.) 46. and i will multiply blessings upon the house of my servant gazelam (joseph smith, jun.,) inasmuch as he is faithful, even a multiplicity of blessings. 47. and now, a commandment i give unto you concerning zion, that you shall no longer be bound as an united order to your brethren of zion, only on this wise: 48. after you are organized, you shall be called the united order of the stake of zion, the city of shinehah (kirtland). and your brethren, after they are organized, shall be called the united order of the city of zion. 49. and they shall be organized in their own names, and in their own name; and they shall do their business in their own name, and in their own names; 50. and you shall do business in your own name, and in your own names. 51. and this i have commanded to be done for your salvation, and also for their salvation, in consequence of their being driven out and that which is to come. 52. the covenants being broken through transgression, by covetousness and feigned words; 53. therefore you are dissolved as a united order with your brethren, that you are not bound only up to this hour unto them, only on this wise, as i said, by loan as shall be agreed by this order in council, as your circumstances will admit and the voice of the council direct. 54. and again a commandment i give unto you concerning your stewardships which i have appointed unto you. 55. behold, all these properties are mine, or else your faith is vain, and ye are found hypocrites, and the covenants which ye have made unto me are broken; 56. and if the properties are mine, then ye are stewards, otherwise ye are no stewards. 57. but, verily i say unto you, i have appointed unto you to be stewards over mine house, even stewards indeed; 58. and for this purpose i have commanded you to organize yourselves even to shinelah (print) my words, the fullness of my scriptures, the revelations which i have given unto you, and which i shall hereafter, from time to time, give unto you, 59. for the purpose of building up my church and kingdom on the earth, and to prepare my people for the time when i shall dwell with them, which is nigh at hand. {59} 60. and ye shall prepare for yourselves a place for a treasury, and consecrate it unto my name; 61. and ye shall appoint one among you to keep the treasury, and he shall be ordained unto this blessing; 62. and there shall be a seal upon the treasury, and all the sacred things shall be delivered into the treasury, and no man among you shall call it his own, or any part of it, for it shall belong to you all with one accord; 63. and i give it unto you from this very hour; and now see to it, that ye go to and make use of the stewardship which i have appointed unto you, exclusive of the sacred things, for the purpose of shinelane (printing) these sacred things as i have said; 64. and the avails of the sacred things shall be had in the treasury, and a seal shall be upon it, and it shall not be used or taken out of the treasury by any one, neither shall the seal be loosed which shall be placed upon it, only by the voice of the order, or by commandment. 65. and thus shall ye preserve the avails of the sacred things in the treasury for sacred and holy purposes: 66. and this shall be called the sacred treasury of the lord; and a seal shall be kept upon it that it may be holy and consecrated unto the lord. 67. and again, there shall be another treasury prepared, and a treasurer appointed to keep the treasury, and a seal shall be placed upon it; 68. and all moneys that you receive in your stewardships, by improving upon the properties which i have appointed unto you, in houses, or in lands, or in cattle, or in all things save it be the holy and sacred writings, which i have reserved unto myself, for holy and sacred purposes, shall be cast into the treasury as fast as you receive moneys, by hundreds, or by fifties, or by twenties, or by tens, or by fives; 69. or in other words, if any man among you obtain five talents (dollars), let him cast them into the treasury; or if he obtain ten, or twenty, or fifty, or an hundred, let him do likewise; 70. and let not any among you say that it is his own, for it shall not be called his, nor any part of it; 71. and there shall not any part of it be used, or taken out of the treasury, only by the voice and common consent of the order. 72. and this shall be the voice and common consent of the order; that any man among you say to the treasurer, i have need of this to help me in my stewardship; 73. if it be five talents (dollars), or if it be ten talents (dollars,) or twenty, or fifty, or a hundred, the treasurer shall give unto him the sum which he requires, to help him in his stewardship. {60} 74. until he be found a transgressor, and it is manifest before the council of the order plainly, that he is an unfaithful and an unwise steward; 75. but so long as he is in full fellowship, and is faithful, and wise in his stewardship, this shall be his token unto the treasurer, that the treasurer shall not withhold. 76. but in case of transgression, the treasurer shall be subject unto the council and voice of the order. 77. and in case the treasurer is found an unfaithful and an unwise steward, he shall be subject to the council and voice of the order, and shall be removed out of his place, and another shall be appointed in his stead. 78. and again, verily i say unto you, concerning your debts, behold it is my will that you shall pay all your debts; 79. and it is my will that you shall humble yourselves before me, and obtain this blessing by your diligence and humility, and the prayer of faith; 80. and inasmuch as you are diligent and humble, and exercise the prayer of faith, behold, i will soften the hearts of those to whom you are in debt, until i shall send means unto you for your deliverance. 81. therefore write speedily to cainhannoch (new york), and write according to that which shall be dictated by my spirit, and i will soften the hearts of those to whom you are in debt, that it shall be taken away out of their minds to bring affliction upon you. 82. and inasmuch as ye are humble and faithful, and call upon my name, behold i will give you the victory. 83. i give unto you a promise, that you shall be delivered this once out of your bondage; 84. inasmuch as you obtain a chance to loan money by hundreds, or thousands, even until you shall loan enough to deliver yourselves from bondage, it is your privilege: 85. and pledge the properties which i have put into your hands, this once, by giving your names by common consent or otherwise, as it shall seem good unto you 86. i give unto you this privilege, this once, and behold, if you proceed to do the things which i have laid before you, according to my commandments, all these things are mine, and ye are my stewards, and the master will not suffer his house to be broken up. even so. amen. footnotes 1. the closing paragraph of the order of the court in the hurlburt case is as follows: "wherefore it is ordered and adjudged by the court that the said doctor p. hurlburt enter into a new recognizance, with good and sufficient security, in the sum of two hundred dollars, hereafter to keep the peace and be of good behavior to the citizens of the state of ohio generally, and to the said joseph smith, junior, in particular, for the period of six months; and it is further ordered, that the said doctor p. hurlburt pay the costs of this prosecution, taxed at the sum of one hundred and twelve dollars and fifty-nine cents. and thereupon came the said doctor p. hurlburt, with charles a. holmes and elijah smith as his sureties, in open court, entered into a recognizance in the penal sum of two hundred dollars each, conditioned that the said doctor p. hurlburt shall, for the period of six months from and after this day, keep the peace and be of good behavior to all the citizens of the state of ohio generally, and to the said joseph smith, jun., in particular. (signed) "m. birchard, p. j." 2. see vol. i., pp. 483-488. the papers alluded to include a second petition to the president of the united states; a letter from a. s. gilbert _et al_. accompanying same; one from w. w. phelps _et al._ to governor dunklin, informing him of the petition to the president; and one from w. w. phelps to senator thomas h. benton, informing him of the petition to the president, etc. 3. doctrine and covenants, sec. 104. {61} chapter v. zion's camp--its journey from kirtland to missouri. [sidenote: aid for the redemption of zion.] about the last of april i received, by letters from friends in the east, and of brethren in kirtland, the sum of two hundred and fifty-one dollars and sixty cents, towards the deliverance of zion. [sidenote: gathering of zion's camp at new portage.] _may 1_.--more than twenty of the brethren left kirtland for missouri, according to previous appointment, accompanied by four baggage wagons. they traveled to new portage, and there tarried with the church until the remainder of the kirtland company, who were not in readiness to start with them, arrived. the following letter from elder phelps to us, clearly shows the necessity there was of the saints in missouri receiving assistance: liberty, may 1, 1834. dear brethren--there are great moves in the west. last week an alarm was spread in jackson county, the seat of iniquity and bloodshed, that the "mormons" were crossing the missouri, to take possession of their lands, and nearly all the county turned out, "prepared for war;" on saturday and on sunday took the field, near old mcgee's, above blue; but no "mormons" came; neither did arthur [1] go over to {62} see about his "spilt whisky," so that the scene closed by burning our houses, or many of them. our people had about one hundred and seventy buildings in jackson, and a bonfire of nearly all of them at once made a light large enough to glare on their dark deed and cup of iniquity running over at midnight. the crisis has come; all who will not take up arms with the mob and prepare to fight the "mormons," have to leave jackson county. i understand some have left the county, because they refused to fight an innocent people. it is said the mob will hold a "general muster" this week, for the purpose of learning who is who. we have reason to believe that they begin to slip over the missouri, and commit small depredations upon our brethren settled near the river. it is said to be enough to shock the stoutest heart to witness the drinking, swearing and ravings of most of the mob; nothing but the power of god can stop them in their latter-day crusade against the church of christ. our brethren are very industrious in putting in spring crops; and they are generally in good health, and the faithful are in strong hope of a glorious hereafter. i remain yours, etc., w. w. phelps. _may 3_.--kirtland. _minutes of a conference of the elders of the church of christ, which church was organized in the township of fayette, seneca county, new york, on the 6th of april, a.d. 1830_ [2] president joseph smith, jun., was chosen moderator, and frederick g. williams and oliver cowdery were appointed clerks. after prayer, the conference proceeded to discuss the subject of {63} names and appellations, when a motion was made by sidney rigdon, and seconded by newel k. whitney, that this church be known hereafter by the name of "the church of the latter-day saints." remarks were made by the members, after which the motion passed by unanimous vote. "resolved, that this conference recommend to the conferences and churches abroad, that in making out and transmitting minutes of their proceedings, such minutes and proceedings be made out under the above title. "resolved, that these minutes be signed by the moderator and clerks, and published in the _evening and morning star_." joseph smith, jun., moderator. frederick g. williams, oliver cowdery, clerks. [sidenote: departure of the prophet from kirtland for missouri.] _may 5_.--having gathered and prepared clothing and other necessaries to carry to our brethren and sisters, who had been robbed and plundered of nearly all their effects; and having provided for ourselves horses, and wagons, and firearms, and all sorts of munitions of war of the most portable kind for self-defense--as our enemies are thick on every hand--i started with the remainder of the company from kirtland for missouri. this day we went as far as the town of streetsborough, twenty-seven miles from kirtland. we stayed in mr. ford's barn, where uncle john smith and brigham young had been preaching three months before. this day brothers brigham and joseph young went to israel barlow's, about three-quarters of a mile, and tarried over night. brother barlow returned with them in the morning and joined the camp. brother brigham young {64} had taken the families of solomon angel and lorenzo booth into his house, that they might accompany us to missouri. on the 6th we arrived at new portage, about fifty miles distance from kirtland, and joined our brethren who had gone before. my company from kirtland consisted of about one hundred men, mostly young men, and nearly all elders, priests, teachers or deacons. as our wagons were nearly filled with baggage, we had mostly to travel on foot. on the 7th we made preparations for traveling, gathered all the moneys of every individual of the company, and appointed frederick g, williams paymaster to disburse the funds thus collected; and zerubbabel snow was chosen commissary general. the whole company now consisted of more than one hundred and thirty men, accompanied by twenty baggage wagons. we left but few men in kirtland, viz.: elders sidney rigdon, oliver cowdery, a few working on the temple, and the aged. [sidenote: organization of zion's camp.] through the remainder of this day i continued to organize the company, appoint such other officers as were required, and gave such instructions as were necessary for the discipline, order, comfort and safety of all concerned. i also divided the whole band into companies of twelve, leaving each company to elect its own captain, who assigned each man in his respective company his post and duty, generally in the following order: two cooks, two firemen; two tent men, two watermen, one runner, two wagoners and horsemen, and one commissary. we purchased flour and meal, baked our own bread, and cooked our own food, generally, which was good, though sometimes scanty; and sometimes we had johnny-cake, or corn-dodger, instead of flour bread. every night before retiring to rest, at the sound of the trumpet, we bowed before the lord in the several tents, and presented our {65} thank-offerings with prayer and supplication; and at the sound of the morning trumpet, about four o'clock, every man was again on his knees before the lord, imploring his blessing for the day. [sidenote: the march of zion's camp.] on the 8th we recommenced our march towards zion, and pitched our tents for the night in a beautiful grove at chippeway, twelve miles from new portage. on the morning of the 9th we completed our organization by companies and proceeded onward, and encamped near wooster; and on saturday the 10th, passing through mansfield, encamped for the sabbath in richfield township. about one hour after we had encamped, elders lyman e. johnson, willard snow and a number of others joined the camp from the north part of vermont. _sunday 11_.--elder sylvester smith preached, and the company received the sacrament of bread and wine. here we were increased in number by eight brethren, in company of elder elias benner, from richland and stark counties, most of whom were germans. [sidenote: incidents in zion's camp.] _monday, may 11_.--we left richfield, traveled about thirty-five miles, passed the bucyrus, and encamped on the sandusky plains, at a short distance from the place where the indians roasted general crawford, and near the indian settlements. on the 13th we passed through a long range of beech woods, where the roads were very bad. in many instances we had to fasten ropes to the wagons to haul them out of the sloughs and mud holes. brother parley p. pratt broke his harness; the brethren fastened their ropes to his wagon, and drew it about three miles to the place of encampment on the scioto river, while he rode singing and whistling. _wednesday, may 14_.--we passed on to belle fontaine, where we discovered refractory feelings in sylvester smith, who expressed great dissatisfaction because we {66} were short of bread, although we had used all diligence to procure a supply, and captain brigham young had previously sent two men ahead to provide supplies for his company. _thursday, may 15_.--we forded mad river, and passing through a beautiful country, encamped a little west of springfield. this night moses martin fell asleep on sentry duty, and i went and took his sword, and left him asleep. _friday, may 16_.--about nine o'clock, while i was riding in a wagon with brother hyrum, ezra thayer and george a. smith, we came into a piece of thick woods of recent growth, where i told them that i felt much depressed in spirit and lonesome, and that there had been a great deal of bloodshed in that place, remarking that whenever a man of god is in a place where many have been killed, he will feel lonesome and unpleasant, and his spirits will sink. in about forty rods from where i made this observation we came through the woods, and saw a large farm, and there near the road on our left, was a mound sixty feet high, containing human bones. this mound was covered with apple trees, and surrounded with oat fields, the ground being level for some distance around. at dinner time some of the brethren expressed considerable fear on account of milk sickness, with which the people were troubled along our route. many were afraid to use milk or butter, and appealed to me to know if it was not dangerous. i told them to use all they could get, unless they were told it was "sick." some expressed fears that it might be sold to us by our enemies for the purpose of doing us injury. i told them not to fear; that if they would follow my counsel, and use all they could get from friend or enemy, it should do them good, and none be sick in consequence of it; and although we passed through neighborhoods where many of the people and {67} cattle were infected with the sickness, yet my words were fulfilled. while passing through dayton, ohio, great curiosity was manifested, various reports of our numbers and designs having gone before us. some of the inhabitants inquired of the company where they were from, when captain young replied: "from every place but this, and we will soon be from this." "where are you going?" "to the west." [3] [sidenote: delegation from dayton.] some ten or a dozen gentlemen came over from dayton to ascertain our numbers, which they reported to be at least six hundred. these gentlemen also inquired of almost every man in the camp where he was from and where he was going, and what was his business. they returned to dayton and reported that every man in the company was a gentleman and gave a respectful answer to every question asked, but they could not ascertain where we were going, or what was our business. this evening a courtmartial was held in the camp for the trial of moses martin for falling asleep while on picket duty. brother martin pleaded his own case, {68} saying that he was overcome with fatigue, and so overpowered that he could not keep awake, etc. i decided that he should be acquitted with a warning never to go to sleep again on watch, which was sanctioned by the court, and i took occasion from this circumstance to give the brethren much useful instruction. [sidenote: the camp enters indiana.] we forded the miami river with our baggage wagons, most of the men wading through the water. on the 17th of may we crossed the state line of ohio, and encamped for the sabbath just within the limits of indiana, having traveled about forty miles that day. our feet were very sore and blistered, our stockings wet with blood, the weather being very warm. at night a spy attempted to get into our camp, but was prevented by our guard. we had our sentinels posted every night, on account of spies who were continually striving to harass us, steal our horses, etc. [sidenote: difficulties within the camp.] this evening there was a difficulty between some of the brethren and sylvester smith, on occasion of which i was called to decide in the matter. finding a rebellious spirit in sylvester smith, and to some extent in others, i told them they would meet with misfortunes, difficulties and hindrances, and said, "and you will know it before you leave this place," exhorting them to humble themselves before the lord and become united, that they might not be scourged. a very singular occurrence took place that night and the next day, concerning our teams. on sunday morning, when we arose, we found almost every horse in the camp so badly foundered that we could scarcely lead them a few rods to the water. the brethren then deeply realized the effects of discord. when i learned the fact, i exclaimed to the brethren, that for a witness that god overruled and had his eye upon them, all those who would humble themselves before the lord should know that the hand of god was in this misfortune, and their horses should be restored to health immediately; and by twelve o'clock the {69} same day the horses were as nimble as ever, with the exception of one of sylvester smith's, which soon afterwards died. _sunday, may 18_.--we had preaching as usual, and the administration of the sacrament. about this time the saints in clay county, missouri, established an armory, where they commenced manufacturing swords, dirks, pistols, stocking rifles, and repairing arms in general for their own defense against mob violence; many arms were purchased; for the leading men in clay county rendered every facility in their power, in order, as they said, "to help the 'mormons' settle their own difficulties, and pay the jackson mob in their own way." _monday, may, 19_.--we traveled thirty-one miles and encamped in franklin township, henry county, in the beech woods. _tuesday, may 20_.--we encamped near greenfield, having traveled about twenty-five miles, some part of the way being so bad i walked over the tops of my boots in mud, helping to pull through the wagons with ropes. [sidenote: spies from the west in the camp.] while we were eating dinner three gentlemen came riding up on very fine looking horses and commenced their inquiries of various ones concerning our traveling in so large a body, asking where we were from, and where we were going. the reply was as usual--some from the state of maine; another would say, "i am from york state;" some from massachusetts; some from ohio; and some replied, "we are from the east, and as soon as we have done eating dinner we shall be going to the west again." they then addressed themselves to dr. frederick g. williams to see if they could find out who the leader of the camp was. the doctor replied, "we have no one in particular." they asked if we had not a general to take the lead of the company. the reply was, "no one in particular." "but," said they, "is there not some one among you {70} whom you call your captain, or leader, or who is superior to the rest?" he answered, "sometimes one and sometimes another takes charge of the company, so as not to throw the burden upon any one in particular." these spies, who had come from the west, passed us several times that same day and the next. [sidenote: indianapolis incident.] although threatened by our enemies that we should not pass through indianapolis, we passed through that city on the 21st unmolested. all the inhabitants were quiet. at night we encamped a few miles west of indianapolis. there had previously been so many reports that we should never be permitted to pass through this place, and that the governor would have us dispersed, that some of the brethren were afraid that we might have difficulty there. but i had told them, in the name of the lord, we should not be disturbed and that we would pass through indianapolis without the people knowing it. when near the place many got into the wagons, and, separating some little distance, passed through the city, while others walked down different streets, leaving the inhabitants wondering "when that big company would come along." since the 18th we had followed the national road where it was passable, but frequently we had to take by-roads which were miry and led through thick woods. _thursday, may 22_.--we encamped on a small stream of water in a grove near belleville. _friday, may 23_.--we encamped about four miles from greencastle, after a hard drive. _saturday, may, 24_.--we crossed the wabash river at clinton in ferry boats, in quick time, and pushed on to the state line, where we arrived late in the evening, and encamped in an oak opening in edgar county, illinois. [sidenote: a jackson county spy in camp.] _sunday, may 25_.--we had no meeting, but attended to washing, baking, and preparing to resume our spy journey. a man in disguise, having on an old sealskin cap, came into our camp. he swore {71} we were going up to jackson county, and that we would never get over the mississippi river alive. it was evident he was a spy, and i recollected having seen him in jackson county, missouri. [sidenote: precept _vs._ example--a lesson.] _monday, may 26_.--a very hot day. we traveled through paris and across a sixteen mile prairie; at noon we stopped to bait at a slough, about six miles from the timber, having no water to drink but such as was filled with living animals commonly called wigglers, and as we did not like to swallow them we strained the water before using it. this was the first prairie of any extent that we had come to on our journey, and was a great curiosity to many of the brethren. it was so very level that the deer miles off appeared but a short distance away; some of the brethren started out in pursuit before they were apprised of their mistake as to the distance. we continued our march, pulling our wagons through a small creek with ropes, and came to the house of mr. wayne, the only settler in the vicinity, where we found a well of water, which was one of the greatest comforts we could have received, as we were almost famished, and it was a long time before we could, or dared to satisfy our thirst. we crossed the embarras river and encamped on a small branch of the same about one mile west. in pitching my tent we found three massasaugas or prairie rattlesnakes, which the brethren were about to kill, but i said, "let them alone--don't hurt them! how will the serpent ever lose his venom, while the servants of god possess the same disposition, and continue to make war upon it? men must become harmless, before the brute creation; and when men lose their vicious dispositions and cease to destroy the animal race, the lion and the lamb can dwell together, and the sucking child can play with the serpent in safety." the brethren took the serpents carefully on sticks and carried them across the creek. i exhorted the brethren not to kill a serpent, bird, or an animal of any kind during our journey unless it {72} became necessary in order to preserve ourselves from hunger. i had frequently spoken on this subject, when on a certain occasion i came up to the brethren who were watching a squirrel on a tree, and to prove them and to know if they would heed my counsel, i took one of their guns, shot the squirrel and passed on, leaving the squirrel on the ground. brother orson hyde, who was just behind, picked up the squirrel, and said, "we will cook this, that nothing may be lost." i perceived that the brethren understood what i did it for, and in their practice gave more heed to my precept than to my example, which was right. this evening brother parley p. pratt and amasa lyman returned from the eugene branch, indiana (where i had sent them), with a company of about a dozen men. [sidenote: a call to arms.] the reports of mobs which were continually saluting our ears caused the brethren to be constantly alive to the subject, and about eleven o'clock this evening our picket guards reported that they saw the fires of the mob on the southeast of us. i instantly arose and discovered the mistake; but wishing the brethren to enjoy the scene as well as myself, immediately discharged my gun, which was a signal to call all men to arms. when the companies were all paraded and ready for battle, i pointed them to the reflection of the rising moon resting on points of timber in the east, which gave the appearance of the reflection of the light of a number of camp fires. the scenery was most delightful, and was well worth the trouble of any man rising from his couch to witness, who had never seen the like on the broad prairie before. this circumstance proved that nearly every man in the camp was ready for battle, except dean gould, who was not baptized, and captain jazeniah b. smith, who was suddenly taken with the colic, and did not leave his tent. the whole incident was very amusing. {73} [sidenote: angels attend the camp.] _tuesday, may 27_.--notwithstanding our enemies were continually breathing threats of violence, we did not fear, neither did we hesitate to prosecute our journey, for god was with us, and his angels went before us, and the faith of our little band was unwavering. we know that angels were our companions, for we saw them. [4] we arrived at the okaw branch of the kaskaskia, where we found log canoes, which we lashed together, and ferried our baggage across the stream. we then swam our horses and wagons, and when arrived at the opposite shore, the brethren fastened ropes to the wagon tongues and helped the teams out of the water and up the steep, miry banks. some of the brethren felled a tall tree across the river, on which they passed over, and carried some of their baggage on their backs. while we were passing over, george a. smith discovered a spring that with a little digging furnished us with an abundant supply of excellent water, which afterwards received the name of "the mormon spring." this afternoon, elder solomon humphreys, an aged brother of the camp, {74} having become exceedingly weary, lay down on the prairie to rest himself and fell asleep. when he awoke he saw, coiled up within one foot of his head, a rattlesnake lying between him and his hat, which he had in his hand when he fell asleep. the brethren gathered around him, saying, "it is a rattlesnake, let us kill it;" but brother humphreys said, "no, i'll protect him; you shan't hurt him, for he and i had a good nap together." _wednesday, may 28_.--we passed on as usual, except suffering much from want of water and provisions; and arrived at decatur township. we encamped on a small stream of water, and here one of brother tanner's horses died. [sidenote: camp diversions.] _thursday, may 29_.--having to buy a horse we were detained until near noon. there was some murmuring among the brethren, many wishing to go on and not tarry with the rest of the company for the day, and some were already started. i sent for them to return and collected the whole company together, and instructed them not to scatter. i told them if they went ahead of the camp in a scattered condition they would become weary, lie down on the ground when their blood was heated, and they would be liable to take diseases, such as fever and ague, which are prevalent in this climate. they would also be in danger of being killed by an enemy, and none of us be the wiser for it. i then proposed for a diversion that we divide the camp into three parts and have a sham battle, which was agreed to. brother roger orton led one division, frederick g. williams another division, while i remained in the camp with the third division. they retired to the woods with their divisions, and soon attacked the camp, which we defended by various maneuvers for some time. many of our captains showed considerable tact and more acquaintance with military matters than i had expected. everything passed off with good feelings, although {75} captain heber c. kimball, in receiving a charge, grasped captain lewis zobriski's sword, and in endeavoring to take it from him, had the skin cut from the palm of his hand. after the sham battle was over, i called the camp together and cautioned the men to be careful in the future and control their spirits in such circumstances so as never to injure each other. we traveled across the prairie and encamped in a strip of timber. when we stopped to dine, i wrote a letter to the brethren in missouri, dated "camp of israel," requesting some of them to meet us as soon as possible and give me information of the state of things in upper missouri, and sent the letter to springfield post office by dr. frederick g. williams. at this place i discovered that a part of my company had been served with sour bread, while i had received good, sweet bread from the same cook. i reproved brother zebedee coltrin for this partiality, for i wanted my brethren to fare as well as i did. [sidenote: proposition to divide jackson county between saints and the mob.] the same day (may 29th) the brethren in clay county wrote the following letter to his excellency daniel dunklin: liberty, missouri, may 29, 1834. sir--your communication to us of may 2nd, containing or enclosing an order on colonel s. d. lucas for the arms which were forcibly taken from us last november, was received on the 15th instant, and the order forwarded to colonel lucas at independence, on the 17th, giving him the privilege of returning our arms at one of the several ferries in this county. his reply to the order was, that he would write what he would do by the next mail, may 22nd. but as he has removed to lexington without writing, we are at a loss to knew whether he means to delay returning them for a season, or entirely to refuse to restore them. at any rate, the excitement, or rather spite, of the mob, runs so high against our people, that we think best to request your excellency to have said arms returned through the agency of colonel allen or captain atchison. report says the arms will not be returned, and much exertion is making by the mob to prevent our return to our possessions in jackson county. we also understand that the mob is employing {76} certain influential gentlemen to write to your excellency, to persuade us to compromise our matters in difference with the jackson mob, and probably _divide jackson county_. we ask for our rights and no more. respectfully, your excellency's servants, (signed) w. w. phelps, algernon s. gilbert, john corrill, edward partridge. [sidenote: passage of camp through springfield, illinois.] _friday, may 30_.--frederick g. williams and almon w. babbitt [5] went ahead of the camp into springfield in disguise, to learn the feeling of the people and procure some powder. we passed through springfield; our appearance excited considerable curiosity, and a great many questions were asked. the spies who had followed us so long pursued us very closely, changing their dress and horses several times a day. brother eleazer miller with others joined the company with three horses about noon, a little east of rochester. this reinforcement was very seasonable, as many of our horses were afflicted as they very frequently are in changing country, climate and food. many of the horses after eating the dry corn and prairie grass would be seized with colic and bloat very badly. brother ezra thayre administered medicine mixed in a quart stone bottle, prepared as follows: a threepenny paper of tobacco, half an ounce of copperas and two table-spoons full of cayenne pepper, and the bottle filled with water when he could not procure whisky. one-half of a bottle constituted a dose, and would almost invariable cure a sick horse in a few minutes, and is worthy of remembrance. brother thayre called his medicine "18 by 24." we encamped about three miles from springfield on spring creek. frederick g. williams and almon w. {77} babbitt returned to the camp with two kegs of powder, and reported that the people were somewhat excited, more however from a curiosity to know where we were going than from a desire to hinder us. a brother came to see us with the news that my brother hyrum had passed on west the day before with a company, about fifty miles north of us, saying, "he has a fine company, and they all look mighty pert." i asked him to accompany us to missouri, but he replied, "i cannot." he went and stayed at a tavern over night with the spies, who said they followed us three hundred miles on purpose to take some advantage of us. [sidenote: arrival at jacksonville, illinois.] _saturday, may 31_.--in the morning this brother came to me and said: "i would be mighty glad to go with you, but my business is such i cannot. will a hundred dollars do you any good?" i replied, "yes, it will, for we are short of money." he immediately remounted his horse and rode to springfield, and within an hour after the camp had started he returned and said to me: "i am mighty sorry i cannot go with you. here is a hundred dollars, and if i had had a few days' notice i could have got more." at noon we halted for dinner. a man, apparently drunk, came to the camp and said he had a large farm and forty cows a little way ahead, and if we would go there, he would give us all we wanted to eat and drink, feed our horses, etc. but i soon discovered that he was more sober than drunk, and that he was probably a spy. near night we arrived at a small stream of water about one mile from jacksonville, where we found a pawpaw bush in the road, which had been dropped by dr. frederick g. williams as a signal for us to camp. i had sent dr. williams forward in the morning on horseback to select a camp ground and watch the movements of our enemies. we pitched our tents in the place he had selected. agreeable to my instructions, about sunset brother roger orton proclaimed aloud that there would be {78} preaching under the trees within the camp at half-past ten o'clock on the morrow. there was only one stranger in the camp to hear the appointment. dr. williams had gone on to jacksonville with his pill bags to spend the night. [sidenote: a puzzling religious service.] _sunday, june 1_.--we had preaching, and many of the inhabitants of the town came to hear. elder john carter, who had formerly been a baptist preacher, spoke in the morning, and was followed by four other elders in the course of the day, all of whom had formerly been preachers for different denominations. when the inhabitants heard these elders they appeared much interested, and were very desirous to know who we were, and we told them one had been a baptist preacher, and one a campbellite; one a reformed methodist, and another a restorationer. during the day many questions were asked, but none could learn our names, professions, business, or destination; and, although they suspected we were "mormons," they were very civil. [6] {79} our enemies had threatened that we should not cross the illinois river, but on monday the 2nd we were ferried over without any difficulty. the ferryman counted, and declared there were five hundred of us, yet our true number was only about one hundred and fifty. our company had been increased since our departure from kirtland by volunteers from different branches of the church through which we had passed. we encamped on the bank of the river until tuesday the 3rd. [sidenote: the finding of zelph.] during our travels we visited several of the mounds which had been thrown up by the ancient inhabitants of this country--nephites, lamanites, etc., and this morning i went up on a high mound, near the river, accompanied by the brethren. from this mound we could overlook the tops of the trees and view the prairie on each side of the river as far as our vision could extend, and the scenery was truly delightful. on the top of the mound were stones which presented the appearance of three altars having been erected one above the other, according to the ancient order; and the remains of bones were strewn over the surface of the ground. the brethren procured a shovel and a hoe, and removing the earth to the depth of about one foot, discovered the skeleton of a man, almost entire, and between his ribs the stone point of a lamanitish arrow, which evidently produced his death. elder burr riggs retained the arrow. the contemplation of the scenery around us produced peculiar sensations in our bosoms; and subsequently the visions of the past being opened to my understanding by the spirit of the almighty, i discovered that the person whose skeleton was before us was a white lamanite, a large, thick-set man, and a man of god. his name was zelph. he was a warrior and chieftain under the great prophet onandagus, who was known from the eastern sea {80} to the rocky mountains. the curse was taken from zelph, or, at least, in part--one of his thigh bones was broken by a stone flung from a sling, while in battle, years before his death. he was killed in battle by the arrow found among his ribs, during the last great struggle of the lamanites and nephites. [7] [sidenote: a prophecy.] while we were refreshing ourselves and teams about the middle of the day [june 3rd], i got up on a wagon wheel, called the people together, and said that i would deliver a prophecy. after giving the brethren much good advice, exhorting them to faithfulness and humility, i said the lord had revealed to me that a scourge would come upon the camp in consequence of the fractious and unruly spirits that appeared among them, and they should die like sheep with the rot; still, if they would repent and humble themselves before the lord, the scourge, in a great measure, might be turned away; but, as the lord lives, the members of this camp will suffer for giving way to their unruly temper. [8] [sidenote: proposition of colonel ross.] when we arrived at atlas, i had a conversation with colonel ross, a wealthy gentleman of the neighborhood who gave us a flattering account of the country, and wished to employ one hundred men, for which he proposed to make ready payment. he wanted brickmakers, builders, etc. here our commissary purchased twenty-five gallons of honey at twenty-five cents per gallon, and a dozen {81} missouri cured hams, which proved to have been a little injured on the outside. there not being enough to supply one for every company, my company agreed to do without. our supper consisted of mush and honey, as we had been unable to procure flour on account of the scarcity of mills. after the fatigues of the day it hardly satisfied hunger; but when we had finished, some six of the hams were brought to our tent door and thrown down in anger, the remark being, "we don't eat stinking meat." i called on brother zebedee coltrin, our cook, and told him to be quick and fry some ham, as i had not had my hunger fairly allayed for forty-eight hours. he immediately commenced cooking the ham, and for once my company feasted to their full satisfaction. [sidenote: report of luke s. johnson.] we had just retired to rest when the picket guard announced luke s. johnson. he came into our camp and made his report. he had visited a number of influential men, among the rest a baptist minister, who expressed great anxiety that our company should be stopped, and went to a magistrate to inquire if there was not some law or pretext for stopping us. he, the priest, said to the magistrate, "that company march and have guns like an army. they pitch their tents by the side of the road; they set out guards, and let nobody pass into their camp in the night; and they are mormons, and i believe they are going to kill the people up in jackson county, missouri, and retake their lands." the magistrate replied, "if you were traveling, and did not wish to put up at public houses, or there were none in the country, would you not camp by the road side in a tent? and if you were afraid that your horses and property would be stolen in a strange country, would you not watch and keep guards?" "why, yes," said the priest; "but they are mormons!" "well, i can't hear but they mind their own business, and if you and this stranger [meaning luke s. johnson] will mind your own business, everything will be right." this {82} baptist priest treated brother luke s. johnson with great politeness. he gave him his dinner, his wife washed his stockings; he gave him letters of introduction to men in jackson county, and delivered to his charge some letters which he had received from jackson county, which brother luke brought into the camp. he also stated that he had seen a man that morning who informed him that four hundred men were in readiness on the missouri side, with ten hours' notice, to use up all the camp, and he was on his way to give them the notice. [sidenote: a false alarm.] a little before midnight we heard several guns fired to the west of us, which appeared to be answered by one directly east. there was no settlement west of us nearer than the state of missouri. this appearing so much like a signal, in addition to the many threats of our being attacked on crossing the mississippi, i considered sufficient cause of alarm to put out a double picket guard and put the camp in a state of defense, so that every man might be ready at a moment's notice. it however proved to be a false alarm. [9] continuing our journey on the 4th, we encamped on the banks of the mississippi river. at this place we were somewhat afflicted, and our enemies strongly threatened that we should not cross over into missouri. the river being a mile and a half wide, and having but one ferry boat, it took two days for us to pass over. [10] while some were ferrying, others were engaged in hunting, fishing, {83} etc. as we arrived, we encamped on the bank, within the limits of missouri. while at this place, sylvester smith rebelled against the order of the company, and gave vent to his feelings against myself in particular. this was the first outbreak of importance which had occurred to mar our peace since we commenced our journey. [11] footnotes 1. the circumstance here alluded to is that a mr. arthur, a respectable and wealthy planter of clay county, sent one of his black servants into jackson county with a large wagon load of whisky, flour and bacon. after the servant had crossed the river, a stranger came out of the woods and began to burst open the barrels and destroy the flour, threatening the life of the negro if he should ever come into that county again. mr. arthur, it is needless to say, was not a member of the church of latter-day saints, nor a member of any other religious society. whether he was taken for a "mormon" or not does not appear. (see _evening and morning star_, vol. 2, p. 319.) 2. the minutes of this conference are to be found in the _evening and morning star_, vol. 2, p. 352. it will be observed from the heading that the elders assembled in the conference are called _the elders of the church of christ_. this is pointed out in order that it may be seen that while the conference adopted the title "the church of the latter-day saints," and the church was for some years called by that name, it was not the intention to regard the church as any other than the church of christ. in an editorial upon this subject in the may number of the _star_ [minutes of the conference, however, designating the above name of the church were not published until the july number of the _star_ was issued] the following occurs as a comment upon the action of this conference: "it is now more than four years since this church was organized in these last days, and though the conferences have always shown by their minutes that they took no other name than the name of christ, the church has, particularly abroad, been called 'mormonite.' as the members of this church profess a belief in the truth of the book of mormon, the world, either out of contempt and ridicule, or to distinguish us from others, have been very lavish in bestowing the title of 'mormonite.' others may call themselves by their own, or by other names, and have the privilege of wearing them without our changing them or attempting so to do; but _we_ do not accept the above title [mormonite], nor shall we wear it as _our_ name, though it may be lavished upon us double to what it has heretofore been. and when the bitterness of feeling now cherished in the bosoms of those who profess to be the followers of christ, against the church of the latter-day saints, shall cease to exist, and when fabrications and desipient reports concerning this society are no longer considered a virtue, it will take its rank, at least with others, and these stigmas will forever sleep with their inventors." (_evening and morning star_, vol. 2, p. 317.) 3. the late president wilford woodruff, who was a member of zion's camp, speaking at the celebration of the thirty-third anniversary (july 24, 1880,) of the entrance of the pioneers into salt lake valley, speaking of zion's camp, said: "we were followed by spies hundreds of miles to find out the object of our mission. we had some boys in the camp. george a. smith was among the youngest. when they could get him alone they would question him, thinking that he looked green enough for them to get what they wanted out of him. the following questions were frequently put and answered: "'my boy, where are you from?' "'from the east.' "'where are you going?' "'to the west.' "'what for?' "'to see where we can get land cheapest and best.' "'who leads the camp?' "'sometimes one, sometimes another.' "'what name?' "'captain wallace, major bruce, orson hyde, james allred,' etc. "this was about the information the spies obtained from any of the camp that were questioned." ("the utah pioneers," p. 18) 4. on this point elder parley p. pratt, in his autobiography, relates a most interesting incident. elder pratt was chiefly engaged as a recruiting officer along the line of the camp's march, and would fall in with the camp from time to time, with additional men, arms, stores, money, etc., as opportunity afforded. and now his story: "on one occasion, i had traveled all night to overtake the camp with some men and means, and having breakfasted with them and changed horses, i again started ahead on express to visit other branches and do business, to again overtake them. at noon i had turned my horse loose from the carriage to feed on the grass in the midst of a broad level plain. no habitation was near; stillness and repose reigned around me; i sank down overpowered in a deep sleep, and might have lain in a state of oblivion till the shades of night had gathered around me, so completely was i exhausted for want of sleep and rest; but i had only slept a few moments till the horse had grazed sufficiently, when a voice, more loud and shrill than i had ever before heard, fell on my ear and thrilled through every part of my system; it said: 'parley, it is time to be up and on your journey.' in the twinkling of an eye i was perfectly aroused; i sprang to my feet so suddenly that i could not recollect where i was or what was before me to perform. i related the circumstance afterwards to brother joseph smith, and he bore testimony that it was the angel of the lord who went before the camp who found me overpowered with sleep, and thus awoke me." (autobiography of parley p. pratt, pp. 122, 123.) 5. almon w. babbitt was born october 1, 1813, in berkshire county, mass. he was the son of ira and nancy babbitt. 6. in addition to confirming the above narrative of the services on june 1, elder heber c. kimball, in his journal, adds some very interesting details, as follows: "on sunday, june 1, we preached all day, and many of the inhabitants of the town came out to hear. brother john carter preached in the morning. by this time the inhabitants began to flock down in companies to hear preaching, as they understood we were professors of religion and had had a meeting in the morning. brother joseph then proposed that some of the brethren should set forth different portions of the gospel in their discourses, as held by the religious world. he called upon brother joseph young to preach upon the principle of free salvation. he then called upon brigham young to speak, who set forth baptism as essential to salvation. he was followed by brother orson hyde, who proved by the scriptures that baptism was for the remission of sins. he next called upon brother lyman e. johnson, who spoke at some length upon the necessity of men being upright in their walk, and keeping the sabbath day holy. he then called upon brother orson pratt, who delivered an excellent discourse on the principle of the final restoration of all things. the services of the day were concluded by a powerful exhortation from eleazer miller. * * * after the day's services were over at this place, many strangers were in our camp making remarks upon the preaching which they had heard. they said brother joseph young, by his preaching, they should judge was a methodist. they thought brother brigham young was a close communion baptist. brother orson hyde they supposed was a campbellite or reformed baptist. brother lyman h. johnson they supposed was a presbyterian, and brother orson pratt a restorationer. they inquired if we all belonged to one denomination. the answer was, we _were_ some of us baptists, some methodists, some presbyterians, some campbellites, and some restorationers." (_times and seasons_., vol. 6, pp. 772-3.) 7. according to elder kimball's journal, the facts concerning the person whose bones had been found in the mound were not revealed to the prophet joseph until the camp had departed from the mound. he says: "while on our way we felt anxious to know who the person was who had been killed by the arrow. it was made known to joseph that he had been an officer who fell in battle in the last destruction among the lamanites, and his name was zelph. this caused us to rejoice much, to think that god was so mindful of us as to show these things to his servant. brother joseph had inquired of the lord, and it was made known in a vision." (_times and seasons_. vol. 6, p.788.) 8. elder heber c. kimball corroborates this prediction of the 3rd of june, closing his reference to it in his journal in these words: "which [predicted calamity] afterwards actually did take place, to the sorrow of the brethren." (_times and seasons_, vol. 6, p. 788.) 9. of this incident about the firing of the guns on the 3rd, elder kimball, in his journal, says: "there was a great excitement in the country through which we had passed, and also ahead of us; the mob threatened to stop us. guns were fired in almost all directions through the night. brother joseph did not sleep much, if any, but was through the camp pretty much during the night." 10. this account, given under date of the 4th of june, really covers both the 4th and 5th, and the journey was made from atlas to the missouri side of the mississippi during the two days, the 4th and 5th. while encamped on snye island, the brethren manifested a disposition to scatter through the woods for hunting, "but i advised them to the contrary," said the prophet. he then continues: "some of the brethren went on to the sand bar and got a quantity of turtles' eggs, as they supposed. i told them they were snakes' eggs, and they must not eat them; but some of them thought they knew more about it than i did, and still persisted they were turtles' eggs. i said they were snakes' eggs--eat snakes' eggs, will you? the man that eats them will be sorry for it; you will be sick. notwithstanding all i said, several brethren ate them, and were sick all the day after it." 11. of sylvester smith's rebellion against the order of the camp, elder kimball, in his journal, relates the following interesting circumstances: "when we had all got over [the mississippi], we camped about one mile back from the little town of louisiana, in a beautiful oak grove, which is immediately on the bank of the river. at this place there were some feelings of hostility manifested again by sylvester smith, in consequence of a dog growling at him while he was marching his company up to the camp, he being the last that came over the river. the next morning brother joseph told the camp that he would descend to the spirit that was manifested by some of the brethren, to let them see the folly of their wickedness. he rose up and commenced speaking by saying, 'if any man insults me, or abuses me, i will stand in my own defense at the expense of my life; and if a dog growls at me, i will let him know that i am his master.' at this moment sylvester smith, who had just returned from where he had turned out his horses to feed, came up, and hearing brother joseph make those remarks, said, 'if that dog bites me, i'll kill him.' brother joseph turned to sylvester and said, 'if you kill that dog, i'll whip you,' and then went on to show the brethren how wicked and unchristianlike such conduct appeared before the eyes of truth and justice." {84} chapter vi. zion's camp in missouri--letters of governor dunklin and others. the elders in clay county wrote governor dunklin as follows: liberty, june 5, 1834. dear sir--we think the time is just at hand when our society will be glad to avail themselves of the protection of a military guard, that they may return a jackson county. we do not now know the precise day, but mr. reese gives his opinion, that there would be no impropriety in petitioning your excellency for an order on the commanding officer, to be sent by return mail, that we might have it in our hands to present when our people get ready to start. if this should meet your approbation, and the order sent by return mail, we think it would be of great convenience to our society. we would also be obliged to your excellency for information concerning the necessary expenses of ferriage, etc. are our people bound to pay the ferriage on their return? as they have already sustained heavy losses, and many of them have lost their all, a mitigation of expenses on their return at this time, where they could legally be reduced, would afford great relief; not only ferriage across the missouri river, but other items of expense that could lawfully be reduced. we remain, your excellency's most obedient servants, a. s. gilbert, w. w. phelps, edward partridge. _copy of a letter from daniel dunklin, governor of the state of missouri., to colonel j. thornton, dated--_ city of jefferson, june 6, 1834. dear sir--i was pleased at the receipt of your letter, concurred in by messrs. reese, atchison and doniphan, on the subject of the mormon difficulties. i should be gratified indeed if the parties could {85} compromise upon the terms you suggest, or, indeed, upon any other terms satisfactory to themselves. but i should travel out of the line of strict duty, as chief executive officer of the government, were i to take upon myself the task of effecting a compromise between the parties. had i not supposed it possible, yes, probable, that i should, as executive of the state, have to act, i should, before now, have interfered individually in the way you suggest, or in some other way, in order if possible to effect a compromise. uncommitted as i am to either party, i shall feel no embarrassment in doing my duty--though it may be done with the most extreme regret. my duty in the relation which i now stand to the parties, is plain and straightforward. by an official interposition i might embarrass my course, and urge a measure for the purpose of effecting a compromise, and [if] it should fail, and in the end, should i feel it my duty to act contrary to the advice i had given, it might be said, that i either advised wrong, or that i was partial to one side or the other, in giving advice that i would not as an officer follow. a more clear and indisputable right does not exist, than that of the mormon people, who were expelled from their homes in jackson county, to return and live on their lands; and if they cannot be persuaded, as a matter of policy, to give up that right, or to qualify it, my course, as the chief executive of the state, is a plain one. the constitution of the united states declares "that the citizens of each state shall be entitled to all privileges and immunities of citizens in the several states." then we cannot interdict any people, who have a political franchise in the united states, from immigrating to this state, nor from choosing what part of the state they will settle in, provided they do not trespass on the property or rights of others. our state constitution declares that the people's "right to bear arms, in defense of themselves and of the state, cannot be questioned." then it is their constitutional right to arm themselves. indeed, our military law makes it the duty of every man, not exempted by law, between the ages of eighteen and forty-five, to arm himself with a musket, rifle, or some firelock, with a certain quantity of ammunition, etc.; and again, our constitution says, "that all men have a natural and indefeasible right to worship almighty god according to the dictates of their own consciences." i am fully persuaded that the eccentricity of the religious opinions and practices of the mormons is at the bottom of the outrages committed against them. they have the right constitutionally guaranteed to them, and it is indefeasible, to worship joe smith as a man, an angel, or even as the only true and living god, and to call their habitation zion, the holy land, or even heaven itself. indeed, there is nothing so absurd or ridiculous that they have not a right to adopt as their religion, so that in its exercise they do not interfere with the rights of others. {86} it is not long since an impostor assumed the character of jesus christ and attempted to minister as such; but i never heard of any combination to deprive him of his rights. i consider it the duty of every good citizen of jackson county and the adjoining counties to exert himself to effect a compromise of these difficulties; and were i assured that i would not have to act in my official capacity in the affair, i would visit the parties in person and exert myself to the utmost to settle it. my first advice would be to the mormons, to sell out their lands in jackson county, and to settle somewhere else, where they could live in peace, if they could get a fair price for them, and reasonable damages for injuries received. if this failed, i would try the citizens, and advise them to meet and rescind their illegal resolves of last summer, and agree to confirm to the laws in every particular, in respect to the mormons. if both these failed, i would then advice the plan you have suggested, for each party to take separate territory, and confine their members within their respective limits with the exception of the public right of ingress and egress upon the highway. if all these failed, then the simple question of legal right would have to settle it. it is this last that i am afraid i shall have to conform my action to in the end, and hence the necessity of keeping myself in the best situation to do my duty impartially. rumor says that both parties are preparing themselves with cannon. that would be illegal: it is not necessary to self-defense, as guaranteed by the constitution, and as there are no artillery companies organized in this state, nor field pieces provided by the public, any preparation of that kind will be considered as without right, and, in the present state of things, would be understood to be with criminal intent, i am told that the people of jackson county expect assistance from the adjoining counties, to oppose the mormons in taking or keeping possession of their lands. i should regret it extremely if any should be so imprudent as to do so; it would give a different aspect to the affair. the citizens of jackson county have a right to arm themselves and parade for military duty in their own county independent of the commander-in-chief; but if citizens march there in arms from other counties without order from the commander-in-chief or some one authorized by him, it would produce a very different state of things. indeed, the mormons have no right to march to jackson county in arms, unless by order or permission of the commander-in-chief; men must not "levy war" in taking possession of their rights, any more than others should in opposing them in taking possession. as you have manifested a deep interest in a peaceable compromise of this important affair, i presume you will not be unwilling to be placed in a situation in which, perhaps, you can be more serviceable to these {87} parties. i have therefore taken the liberty of appointing you an aid to the commander-in-chief, and i hope it will be agreeable to you to accept. in this situation you can give your propositions all the influence they would have were they to emanate from the executive, without committing yourself or the commander-in-chief, in the event of failure. i should be glad if you, or some of the other gentlemen who joined you in your communication, would keep in close correspondence with these parties, and by each mail write to me. the character of the state has been injured in consequence of this unfortunate affair; and i sincerely hope it may not be disgraced by it in the end; with high respect, your obedient servant, (signed) daniel dunklin. [sidenote: arrival of the camp at salt river.] _june 6_.--we resumed our journey, [1] and on the evening of the 7th [2] encamped in a piece of woods, near a spring of water, at salt river. here was a branch of the church. [sidenote: arrival of hyrum smith and lyman wight.] _sunday, june 8_.--we had been preaching, and in the course of the day were joined by brothers hyrum smith and lyman wight, with a company of volunteers which they had gathered in michigan. [3] the whole company now consisted of two hundred and five men, and twenty-five baggage {88} wagons with two or three horses each. we remained at salt river until the 12th, refreshing and reorganizing the camp, which reorganizing was done by electing lyman wight general of the camp. [4] i chose twenty men for my life guards, of whom my brother hyrum was chosen captain, and george a. smith was my armor bearer. the remainder of the company was organized according to the pattern at new portage. while at salt river, general wight marched the camp on the prairie, inspected our firelocks, ordered a discharge of the same at targets by platoons, drilled us half a day, and returned to camp. [sidenote: messengers sent to governor dunklin.] about this time i dispatched elders orson hyde and parley p. pratt to jefferson city with a message to governor dunklin, to ascertain if he was ready to fulfill the proposition which he had previously made to the brethren to reinstate them on {89} their lands in jackson county, and leave them there to defend themselves. [5] on june 9th governor dunklin wrote to w. w. phelps and others: mailed at- city of jefferson, june 9, 1834. herewith you have a second order for the delivery of your arms now in the possession of the militia of jackson county. colonel lucas has resigned his command, he informs me. if lieut.-colonel pitcher should be arrested before you receive this, you will please hold up the order until i am informed who may be appointed to the command of the regiment. respectfully, (signed) daniel dunklin. the foregoing letter enclosed the following order: city of jefferson, june 4, 1834. _thomas pitcher, lieut.-colonel commandant of the thirty-third regiment_. sir--on the 2nd day of last may i issued an order to colonel lucas to deliver the fifty-two guns and one pistol, which you received from the mormons on the 4th day of november last, and reported to him on the 3rd day of the succeeding december--to w. w. phelps, edward partridge, john corrill, john whitmer, and a. s. gilbert, or their order. on the 24th ultimo, colonel lucas wrote and informed me that he had resigned his commission and left the county of jackson. you, as commandant of said regiment, are therefore commanded to collect the said arms, if they are not already in your possession, and deliver them to the aforesaid gentlemen or their order. respectfully, daniel dunklin, commander-in-chief. the day following judge ryland wrote the following: richmond, june 10, 1834. _mr. a. s. gilbert_: sir--deeply impressed with a desire to do all in my power to settle or allay the disturbances between the mormons and the citizens of jackson county, i have concluded that it might have some tendency to effectuate this object by having the mormons called together at liberty next monday, and there explain to them my notions and views of their present situation, and of the circumstances attendant. i therefore request you, sir, to use all your influence with your brethren, to {90} get them to meet me next monday in liberty. i much fear and dread the consequences that are yet to ensue, unless i should succeed in my wishes to restore peace. it is the duty of all good men to use all proper and laudable means to establish peace. i expect a deputation of some of the most respectable citizens of jackson county will meet me on monday next at liberty. i call upon you, in the name of humanity, therefore, to leave no efforts untried to collect your brethren at liberty as requested. should my efforts to make peace fail of success, there can be no wrong, sir, in the attempt, and i shall enjoy the consolation of having done my duty as a man, as well as a christian. i hope, sir, you will duly appreciate the motive which prompts me to address this letter to you, and will aid me with all your influence with your brethren in the prosecution of an object so much to be desired by all good men and citizens. yours very respectfully, john f ryland. [sidenote: departure of camp from salt river.] _june 12_.--we left salt river and traveled about fourteen miles. the inhabitants of salt river manifested a great respect for us, and many of them accompanied us some distance on our journey. i instructed the camp in the morning that if a gun was fired it would be considered an alarm; but in the course of the day, while i was a little ahead, i shot a squirrel for brother foster, when several of the brethren came running up to see what was the matter. i told them brother foster was sick; "i want you to pray for him." [6] [sidenote: reproof of williams and orton.] _friday 13_.--elder kimball's horses, through the negligence of the guards, got loose and went back ten miles with others. he pursued them and returned with them to camp. frederick g. williams and roger orton received a very severe chastisement for neglect of orders in not taking care of the teams when in charge of the guard. the reproof given to roger orton was more particularly for suffering elder kimball to go back after the horses, and he was one of my life guards, and it belonged to orton to see that the team was {91} attended to. but as the team was kimball's, and he had taken the care of it all through, orton still threw the care on him. the silver grey company, numbering fourteen, were attached to my mess, making it twenty-eight in number. [7] [sidenote: enemies eluded.] _saturday 14_.--brother joseph hancock and another of the brethren were chased a considerable portion of the day by four suspicious fellows on horseback, armed with guns, whom they eluded by traveling in the brush and thickets where horsemen could not ride. it was late when they returned to the camp. at night we encamped in an unsafe and unpleasant situation in a ravine, the only place we could get water for some miles. the country was a wild and uncultivated region. in answer to judge ryland, the elders wrote as follows: near liberty, june 14, 1834. _hon. j. f. ryland_: dear sir--your communication of the 9th instant from richmond was duly received, and at a public meeting of our society this day its contents were made known. our brethren unanimously tender their thanks for the laudable disposition manifested on your part to effect peace between our society and the inhabitants of jackson county; and as many as conveniently can will be present on monday next. entertaining some fears that your honor, in your zeal for peace, might unwarily recommend a sale of our lands in jackson county, we have thought it expedient to give you reasonable notice, that no such proposition could possibly be acceded to by our society. we have not heard that it was the intention of your honor to urge any such measure, but our enemies in jackson county have long been trying to effect this object. in a letter from the governor to us, he says: "i have been requested to advise the mormons to sell out and move away; but believing that it would have no good effect, i have withheld my advice." we give this quotation from the governor's letter to disprove the statement made in the _upper missouri enquirer_ of last wednesday, and conclude by adding that "home is home," and that we {92} want possession of our homes--from which we have been wickedly expelled--and those rights which belong to us as native free-born citizens of the united states. very respectfully, your friends and servants, john corrill, chairman. a. s. gilbert, secretary. the foregoing was enclosed in the following letter to their lawyers: gentlemen--will you be so good as to read the enclosed, then seal and hand it to the judge? we have given him an early hint, fearing that he might be induced by the solicitations of our enemies to propose a sale of our lands, which you well know would be like selling our children into slavery; and the urging of such a measure would avail nothing unless to produce an excitement against us in this county. as requested last thursday, we hope you will be present on monday. [8] your friends and servants, john corrill, a. s. gilbert. _to messrs. doniphan and atchison_. footnotes 1. a note in the "addenda" of the manuscript history to the "we resumed our journey"--etc., adds: "the men who had previously followed us passed us several times during the day, and were in search of us this evening. the guard heard them say, 'they have turned aside, damn 'em, we can't find 'em.' elders seth johnson and almon w. babbitt, who had been sent to the bowling green branch to gather recruits, returned to the camp on the morning of the 7th with a small company, two wagons and several horses." 2. a note in the "addenda" to the manuscript history adds this statement, under the events of the 7th: "one of the camp walked on ahead to procure some milk. a number of men armed with guns met him and said: 'here's one damn mormon alone--let's kill him.' but at the same instant they discovered a number of others just coming over the hill, when they immediately rode off in great haste. in the evening encamped in a grove near a spring, in monroe county. a branch of the church, known as the salt river branch, but frequently called the allred settlement, was located here. we remained at this place several days, washing our clothes, and preparing to pursue our journey." 3. the following is given in the "addenda" of the manuscript history as a fuller account of the events under the date of the 8th: "sunday, 8th, we were joined by my brother hyrum smith and lyman wight, with another company, who started from pontiac, michigan territory, may 5th, the same day we started from kirtland having passed through ann arbor, jacksonsburgh, spring arbor, constantine, elkhart, crossed the illinois river one mile below ottawa, pleasant grove, pekin, quincy and palmyra. elijah fordham was their historian; lyman wight, steward; hyrum smith and samuel bent, moderators. we had agreed to meet at this point, and the first company that arrived was to wait for the other. soon after the arrival of brother hyrum and his company, i dispatched brother luke johnson and almon w. babbitt with messages to the brethren in clay county, fearing that the letter which i sent from springfield had miscarried. james allred, sen., and ten others of this branch joined our camp, which now numbered two hundred and five men, all armed and equipped as the law directs. it was delightful to see the company, for they were all young men, except one company whom we called the silver greys, and who ate at my table. we were all in good spirits, and were taught the sword practice by brother william cherry (who was a native of ireland), an expert drill master who had been in the british dragoon service for upwards of twenty years, and deserves much credit for his unwearied exertions in imparting all he knew to the brethren. this was our first attempt at learning the sword exercise. brothers hiram stratton and nelson tubbs procured a shop of myres mobley and repaired every firelock that was out of order, and david elliott shod our horses. here brother james foster was taken sick. i proposed to him to remain behind. he said, 'brother joseph, let me go with you if i die on the road.' i told him in the name of the lord, that if that was his faith, to go on his bed in the wagon, and he should get better every day until he recovered, which was literally fulfilled." 4. joseph smith, however, was the commander-in-chief. the following occurs in the "addenda" to the manuscript history: "we organized the camp. i was acknowledged commander-in-chief and lyman wight general." 5. this paragraph is a note in the "addenda" of manuscript history. 6. this paragraph is from notes in the "addenda" of the manuscript history. 7. paragraph is from notes in the "addenda" of the manuscript history. 8. the same day, june 14, elder john corrill wrote to the editor of the _evening and morning star_, giving an account of affairs in jackson county; and as his communication gives a description of things in jackson county not found elsewhere, i quote so much of the letter as was published in the _star_, vol. 2, pp. 333, 334: "the leaders of the mob are yet striving to keep up the same spirit of opposition, by instilling falsehoods into the minds of the people. they tell them that the 'mormons' are coming upon them, _mob like_, to kill their women and children. they raised an alarm a few days ago which set the whole county of jackson in an uproar--men riding in different directions and proclaiming, 'the mormons are coming--they are now crossing the river--they are coming to kill, destroy,' etc. some women and children left their houses, and fled to the woods and elsewhere, while the men, two hundred or three hundred, gathered together to oppose the 'mormons,' as they supposed, in their return. they repaired to the different ferries up the river, to guard them, and i have been credibly informed that they have since continued to guard the river at the different crossing places from one end of jackson county to the other. and for fear that we would return and enjoy our dwellings again, they set fire to and burned them down, and then raised the report that the 'mormons' went over and burnt their houses, and i am informed that they have burnt them all except a very few which are occupied by other families; and i have been told that they have destroyed our fences and other property that remained. what was the cause of this great alarm among them, i know not; for we are at home attending to our own business, and had not thought of returning at that time. neither have we any thoughts of ever returning in the night time, or in the mob like manner which they represent to the people; for as we design to be governed in all cases by the laws of the land, we shall therefore return under the protection of the governor, as he has promised us. we therefore have no need to return and take them on surprise, as they falsely represent to the people; for we mean only to act on the principles of self-defense in all cases. but they state falsehoods to the people, for the purpose, i suppose, of keeping their strength good to oppose our return, which, i understand, they are determined to do, even to the shedding of blood; and it is said by the mob, that the whole county is combined together. they are arming themselves, and they have distributed our guns among them. but it is easy to be seen, that fear and consternation prevail among them; some of their leaders have already cleared out. colonel s.d. lucas has taken his goods and gone down the river; both the chiles [henry and joel f.] have lately gone to the south on a long visit. lawyer hicks says, if no compromise is made he shall seek a location somewhere else; and i have been told that l. franklin is going away soon; some other families, i have heard, are leaving through fear. as nearly as i can learn, the number that is determined to stand and oppose our return, even unto bloodshed, is about one hundred and fifty, or two hundred, in that county, though it is said that many from other counties will come to their assistance. "they are trying to excite the people of this county [clay] to drive us from here, and for this purpose, it is said, they are circulating a paper, and have got some signers; but the authorities of this county do not countenance them in this thing, and i think they cannot succeed; but it is said they are lurking about and seeking a chance to do private injury, but the brethren are on the lookout, and are preparing themselves with arms for self-defense, and i think if we firmly continue and persevere, according to the laws of the land, that we shall be enabled shortly to overcome the mob and obtain our rights. "yours, etc., "john corrill." {94} chapter vii. zion's camp in missouri--efforts at arbitration--the word of the lord. [sidenote: governor dunklin refuses to reinstate the saints on their lands.] _sunday, june 15_. [1]--traveled twelve miles. while on the way orson hyde and parley p. pratt returned to us from jefferson city, and reported that governor dunklin refused to fulfill his promise to reinstate the brethren on their lands in jackson county on the ground of impracticability. [2] {95} [sidenote: arrival of bishop partridge in camp.] we crossed the chariton river at its mouth and encamped on the west bank. bishop partridge came into the camp from clay county. we received much information from him concerning the hostile feelings and prejudices that existed against us in missouri in all quarters, but it gave us great satisfaction to receive intelligence from him of the union and good feeling that prevailed among the brethren. we were in perils and threatened all the while, we were much troubled to get provisions, and had to live principally on corn meal, and were glad to get that. here dean gould was baptized by lyman wight. [sidenote: the camp crosses grand river.] _monday, june 16_. [3]--traveled to grand river, ferried over it, and encamped on its bank. the ferryman intended charging seventeen dollars; the brethren said they would not pay it, but would sooner make a raft and ferry themselves over. he then agreed to take them over for twelve dollars which offer we accepted. this morning was excessively hot, no air stirring, and traveling in the thick woods, a thunder shower coming on, the brethren caught all the water they could on the brims of their hats, and not catching enough to satisfy their thirst, they drank out of the horse tracks. [sidenote: martin harris trifles with a promise of god.] martin harris having boasted to the brethren that he could handle snakes with perfect safety, while fooling with a black snake with his bare feet, he received a bite on his left foot. the fact was communicated to me, and i took occasion to reprove him, and exhort the brethren never to trifle with the promises of god. i told them it was presumption for any one to provoke a serpent to bite him, but if a man of god was accidentally bitten by a poisonous serpent, he might have faith, or his brethren might have faith for him, so that the lord would hear his prayer and he might be healed; but when a man designedly provokes a serpent to bite him, {96} the principle is the same as when a man drinks deadly poison knowing it to be such. in that case no man has any claim on the promises of god to be healed. [4] [sidenote: important meeting at liberty court house.] on this day, june 16th, the citizens of clay county, to the number of eight hundred or a thousand, among whom were the brethren, assembled at the court house in liberty, in accordance with the request of judge ryland, expressed in his letter of the 10th instant, a deputation from jackson county also attended the meeting and presented the following:- _propositions of the people of jackson county to the mormons_. the undersigned committee, being fully authorized by the people of jackson county, hereby propose to the mormons, that they will buy all the land that the said mormons own in the county of jackson, and also all the improvements which the said mormons had on any of the public lands in said county of jackson, as they existed before the first disturbance between the people of jackson and the mormons, and for such as they have made since. they further propose that the value of said land and improvements shall be ascertained by three disinterested arbitrators, to be chosen and agreed to by both parties. they further propose, that should the parties disagree in the choice of arbitrators, then--------is to choose them. they further propose, that twelve of the mormons shall be permitted to go along with the arbitrators to show them their land and improvements while valuing the same, and such others of the mormons as the arbitrators shall wish to do so, to give them information; and the people of jackson hereby guarantee their entire safety while doing so. they further propose, that when the arbitrators report the value of the land and improvements, as aforesaid, the people of jackson will pay the valuation, with one hundred per cent, added thereon, to the mormons, within thirty days thereafter. they further propose, that the mormons are not to make any effort, ever {97} after, to settle, either collectively or individually, within the limits of jackson county. the mormons are to enter into bonds to insure the conveyance of their land in jackson county, according to the above terms, when the payment shall be made; and the committee will enter into a like bond, with such security as may be deemed sufficient for the payment of the money, according to the above proposition. while the arbitrators are investigating and deciding upon the matters referred to them, the mormons are not to attempt to enter jackson county, or to settle there, except such as are by the foregoing propositions permitted to go there. they further propose that the people of jackson will sell all their lands and improvements on public lands, in jackson county, to the mormons, the valuation to be obtained in the same manner, the same per cent in addition to be paid, and the time the money is to be paid is the same as the above set forth in our propositions to buy; the mormons to give good security for the payment of the money, and the undersigned will give security that the land will be conveyed to the mormons. they further propose, that all parties are to remain as they are till the payment is made, at which time the people of jackson will give possession. (signed) samuel c. owens, richard fristoe, thos. hayton, sen., thos. campbell, john davis, thos. jeffreys, smallwood noland, robert rickman, abraham mcclellan, s. v. noland. [sidenote: stirring incidents at the liberty meeting.] on presentation of the foregoing, samuel c. owens made a flaming war-speech, and general doniphan replied on the side of peace. the rev. mr. riley, a baptist priest, made a hot speech against the "mormons," and said, "the mormons have lived long enough in clay county; and they must either clear out, or be cleared out." mr. turnham, the moderator of the meeting, answered in a masterly manner; saying, "let us be republicans; let us honor our country, and not disgrace it like jackson county. for god's sake don't disfranchise or drive away {98} the mormons. they are better citizens than many of the old inhabitants." general doniphan exclaimed, "that's a fact, and as the mormons have armed themselves, if they don't fight they are cowards. i love to hear that they have brethren coming to their assistance. greater love can no man show, than he who lays down his life for his brethren." at this critical instant, the cocking of pistols, and the unsheathing of other implements of death, denoted desperation. one moved "adjournment," another cried "go on," and in the midst of this awful crisis a person bawled in at the door, "a man stabbed!" the mass instantly rushed out to the spot, in hopes, as some said, that "a mormon had got killed," but as good luck would have it, only one missourian had dirked another, (one calbert, a blacksmith, had stabbed one males, who had previously whipped one mormon nearly to death, and boasted of having whipped many more). the wound was dangerous, but the incident appeared providential as it seemed as though the occurrence was necessary to break up the meeting without further bloodshed, and give the saints a chance to consult what would be the most advisable thing to do in such a critical instant. they immediately penned the following answer to the propositions from jackson county, presented by mr. owens _et al_. _answer of the mormons to the proposition of the people of jackson county_. gentlemen--your propositions for an adjustment of the difficulties between the citizens of jackson county and the mormons, is before us; and as explained to you in the court house this day, we are not authorized to say to you that our brethren will submit to your proposals; but we agree to spread general notice, and call a meeting of our people, the present week, and lay before you an answer as soon as saturday or monday next. we can say for ourselves, and in behalf of our brethren, that peace is what we desire and what we are disposed to cultivate with all men; and to effect peace, we feel disposed to use all our influence, as far as it will be required at our hands as free-born citizens of these united states; and as fears have been expressed, that we design hostilities against the inhabitants of jackson county, we hereby pledge {99} ourselves to them, and to the hospitable citizens of clay county, that we will not, and neither have we designed, as a people, to commence hostilities against the afore said citizens of jackson county, or any other people. our answer shall be handed to judge turnham, the chairman of the meeting, even earlier than the time before stated, if possible. (signed) w. w. phelps, wm. e. m'lellin, a. s. gilbert, john corrill, isaac morley. n.b.--as we are informed that large numbers of our people are on their way removing to jackson county, we agree to use our influence immediately to prevent said company from entering into jackson county, until you shall receive an answer to the propositions aforenamed. [sidenote: reflections on the jackson county proposition.] it may be thought, at first view, that the mob committee made a fair proposition to the saints, in offering to buy their lands at a price fixed by disinterested arbitrators and one hundred per centum added thereto, payment to be made in thirty days, and offering theirs on the same terms; but when it is understood that the mob held possession of a much larger quantity of land than the saints, and that they only offered thirty days for the payment, having previously robbed the saints of nearly everything, it will be readily seen that they were only making a sham to cover their previous unlawful conduct. [sidenote: a mobber's threat and god's vengeance.] the tempest of an immediate conflict seemed to be checked, and the jackson mob to the number of about fifteen, with samuel c. owens and james campbell at their head, started for independence, jackson county, to raise an army sufficient to meet me, before i could get into clay county. campbell swore, as he adjusted his pistols in his holsters, "the eagles and turkey buzzards shall eat my flesh if i do not fix joe smith and his army so that their skins will not hold shucks, before two days are passed." they went to the ferry and undertook to cross the missouri river {100} after dusk, and the angel of god saw fit to sink the boat about the middle of the river, and seven out of twelve that attempted to cross, were drowned. thus, suddenly and justly, went they to their own place. campbell was among the missing. he floated down the river some four or five miles, and lodged upon a pile of drift wood, where the eagles, buzzards, ravens, crows, and wild animals ate his flesh from his bones, to fulfill his own words, and left him a horrible example of god's vengeance. he was discovered about three weeks after by one mr. purtle. owens saved his life only, after floating four miles down the stream, where he lodged upon an island, "swam off naked about day light, borrowed a mantle to hide his shame, and slipped home rather shy of the vengeance of god." [sidenote: incidents of insubordination in the camp.] _tuesday, june 17_.--at noon we crossed the wakenda; it being high, we had to be ferried over. we were informed here that a party of men were gathered together on the missouri river with the intention of attacking us that night. the prairie ahead of us was twenty-three miles long without any timber or palatable, healthy water. some of the brethren wished to stop near the timber, and were about making arrangements to pitch their tents. we had but little provisions. i proposed to get some wood and water to carry with us, and go on into the prairie eight or ten miles. my brother hyrum said he knew, in the name of the lord, that it was best to go on to the prairie; and as he was my elder brother, i thought best to heed his counsel, though some were murmuring in the camp. we accordingly started. when lyman wight crossed the river he disapproved of our moving on to the prairie, upon which sylvester smith placed himself in the road, turned back all that he could by saying, "are you following your general, or some other man?" and twenty staged behind with lyman wight. we drove about eight miles on the prairie and encamped out of sight of timber. {101} the sun apparently went down, and rose again next morning in the grass. our company had filled a couple of empty powder kegs with water; it tasted so bad we could not drink it, and all the water that we had was out of a slough filled with red living animals, and was putrid. about eleven o'clock lyman wight arrived with the company that had remained with him. i called them together and reproved them for tarrying behind, and not obeying my counsel, and told lyman wight never to do so again. he promised that he would stand by me forever, and never forsake me again, let the consequence be what it would; but sylvester smith manifested very refractory feelings. [5] [sidenote: the prophet's illness.] _wednesday, june 18_.--as hyrum stratton and his companion were taking up their blankets this morning, they discovered two prairie rattlesnakes quietly sleeping under them, which they carefully carried out of the camp. this day my health was so poor i left the affairs of the camp to the management of general wight. having no provisions, we traveled seventeen miles before breakfast, and i rode in elder kimball's wagon. we crossed a slough half a mile wide through which most of the brethren were obliged to wade waist deep in mud and water. general lyman wight, who had traveled from kirtland without a stocking on his foot, carried brother joseph young through on his back. our breakfast consisted entirely of corn meal mush, or hasty pudding. we had not meal enough in our company to make the mush of the consistence of good starch. [sidenote: the prophet's anxiety for the safety of the camp.] after our ten o'clock breakfast we passed on to within one mile of richmond. we encamped in a very small prairie surrounded by a thicket of hazel brush. when i arrived where the camp had pitched their tents, and viewed our unsafe {102} location, considering the danger of an attack from our enemies, i almost forgot my sickness, went some distance in the brush, bowed down and prayed my heavenly father to suffer no evil to come upon us, but keep us safe through the night. i obtained an assurance that we should be safe until morning, notwithstanding about fifty of the jackson county mob crossed the lexington ferry that evening for the purpose of joining the ray county mob and of making an attack upon us. all was quiet in the camp through the night. while the brethren were making their bed in captain brigham young's tent, one of them discovered a very musical rattlesnake which they were about to kill. captain young told them not to hurt him but carry him out of the tent, whereupon brother carpenter took him in his hands, carried him beyond all danger, and left him to enjoy his liberty, telling him not to return. [6] [sidenote: threats of the mob.] _thursday, june 19_.--at daybreak, feeling that we were in a very unsafe situation, i counseled the camp to move forward without delay, and continued a lively march for about nine miles, when we stopped for breakfast. while passing through richmond, brother luke johnson observed a black woman in a gentleman's garden near the road. she beckoned to him and said, "come here, massa." she was evidently much agitated in her feelings. he went up to the fence, and she said to him, "there is a company of men lying in wait here, who are calculating to kill you this morning as you pass through." we halted for breakfast on an eminence near a farm house. the owner furnished us with a large quantity of milk, which gave a great relish to our bacon and corn dodger, which our commissary had procured that morning. when we asked the price of his milk he replied: "he is a mean man that will sell milk; i could have let you have more, if i had known you had been coming." {103} he further said: "you have many enemies about here, and you may meet with some trouble; and it is a damned shame that every man can't come up and enjoy his religion, and everything else without being molested." it was near noon when we finished our breakfast, and we passed on in fine spirits, determined to go through and meet the brethren in clay county. we traveled but a short distance when one wagon broke down, and the wheels ran off from others; and there seemed to be many things to hinder our progress, although we strove with all diligence to speed our way forward. this night we camped on an elevated piece of land between little fishing and big fishing rivers, which streams were formed by seven small streams or branches. [7] as we halted and were making preparations for the night, five men armed with guns rode into our camp, and told us we should "see hell before morning;" and their accompanying oaths partook of all the malice of demons. they told us that sixty men were coming from richmond, ray county, and seventy more from clay county, to join the jackson county mob, who had sworn our utter destruction. during this day, the jackson county mob, to the number of about two hundred, made arrangements to cross the missouri river, above the mouth of fishing river, at williams' ferry, into clay county, and be ready to meet the richmond mob near fishing river ford, for our utter destruction; but after the first scow load of about forty had been set over the river, the scow in returning was met by a squall, and had great difficulty in reaching the jackson side by dark. [sidenote: a timely storm.] when these five men were in our camp, swearing vengeance, the wind, thunder, and rising cloud indicated an approaching storm, and in a short time after they left the rain and hail began to {104} fall. [8] the storm was tremendous; wind and rain, hail and thunder met them in great wrath, and soon softened their direful courage, and frustrated all their designs to "kill joe smith and his army." instead of continuing a cannonading which they commenced when the sun was about one hour high, they crawled under wagons, into hollow trees, and filled one old shanty, till the storm was over, when their ammunition was soaked, and the forty in clay county were extremely anxious in the morning to return to jackson, having experienced the pitiless pelting of the storm all night; and as soon as arrangements could be made, this "forlorn hope" took the "back track" for independence, to join the main body of the mob, fully satisfied, as were those survivors of the company who were drowned, that when jehovah fights they would rather be absent. the gratification is too terrible. very little hail fell in our camp, but from half a mile to a mile around, the stones or lumps of ice cut down the crops of corn and vegetation generally, even cutting limbs from trees, while the trees, themselves were twisted into withes by the wind. the lightning flashed incessantly, {105} which caused it to be so light in our camp through the night, that we could discern the most minute objects; and the roaring of the thunder was tremendous. the earth trembled and quaked, the rain fell in torrents, and, united, it seemed as if the mandate of vengeance had gone forth from the god of battles, to protect his servants from the destruction of their enemies, for the hail fell on them and not on us, and we suffered no harm, except the blowing down of some of our tents, and getting wet; while our enemies had holes made in their hats, and otherwise received damage, even the breaking of their rifle stocks, and the fleeing of their horses through fear and pain. many of my little band sheltered in an old meetinghouse through this night, and in the morning the water in big fishing river was about forty feet deep, where, the previous evening, it was no more than to our ankles, and our enemies swore that the water rose thirty feet in thirty minutes in the little fishing river. they reported that one of their men was killed by lightning, and that another had his hand torn off by his horse drawing his hand between the logs of a corn crib while he was holding him on the inside. they declared that if that was the way god fought for the mormons, they might as well go about their business. [sidenote: care of arms during the storms.] _friday 20_.--this morning i counseled the brethren to discharge all their firearms, when it was found we had nearly six hundred shots, very few of which missed fire, which shows how very careful the brethren had been in taking care of their arms during the storm. [sidenote: the visit of col. sconce to the camp.] we drove five miles on to the prairie where we could procure food for ourselves and horses, and defend ourselves from the rage of our enemies. while camped here on saturday the 21st, colonel sconce, with two other leading men from ray county, came to see us, desiring to know what our {106} intentions were; "for," said he, "i see that there is an almighty power that protects this people, for i started from richmond, ray county, with a company of armed men, having a fixed determination to destroy you, but was kept back by the storm, and was not able to reach you." when he entered our camp he was seized with such a trembling that he was obliged to sit down to compose himself; and when he had made known the object of their visit, i arose, and, addressing them, gave a relation of the sufferings of the saints in jackson county, and also our persecutions generally, and what we had suffered by our enemies for our religion; and that we had come one thousand miles to assist our brethren, to bring them clothing, etc., and to reinstate them upon their own lands; and that we had no intention to molest or injure any people, but only to administer to the wants of our afflicted friends; and that the evil reports circulated about us were false, and got up by our enemies to procure our destruction. when i had closed a lengthy speech, the spirit of which melted them into compassion, they arose and offered me their hands, and said they would use their influence to allay the excitement which everywhere prevailed against us; and they wept when they heard of our afflictions and persecutions, and learned that our intentions were good. accordingly they went forth among the people, and made unwearied exertions to allay the excitement. [9] [sidenote: cholera breaks out in the camp.] brother ezra thayre and joseph hancock are sick with the cholera. thomas heyes was taken today. previous to crossing the mississippi river i had called the camp together [10] and told them that in consequence of the disobedience of some who had been unwilling to listen to my words, but had rebelled, god {107} had decreed that sickness should come upon the camp, and if they did not repent and humble themselves before god they should die like sheep with the rot; that i was sorry, but could not help it. [11] the scourge must come; repentance and humility may mitigate the chastisement, but cannot altogether avert it. but there were some who would not give heed to my words. the brethren in clay county wrote the committee of the jackson mob the same day as follows:- clay county, june 21, 1834. gentlemen--your propositions of monday last have been generally made known to our people, and we are instructed to inform you that they cannot be acceded to. honorable propositions to you are now making on our part, and we think we shall be enabled to deliver the same to you the early part of next week. we are happy to have it in our power to give you assurances that our brethren here, together with those who have arrived from the east, are unanimously disposed to make every sacrifice for an honorable adjustment of our differences, that could be required of free citizens of the united states. negotiations at the camp are now going on between some gentlemen of this county, and our brethren, which are calculated to allay the great excitement in your county. we are informed that the citizens of jackson entertain fears that our people intend to invade their territory in a hostile manner. we assure you that their fears are groundless, such is not and never was our intention. (signed) w. w. phelps, a. s. gilbert, w. e. m'lellin, john corrill, isaac morley. _to s.c. owens, and others of the jackson committee_. _june 22_.--brother lyman smith received a wound from the accidental discharge of a horse-pistol, from which he recovered in about three days. {108} [sidenote: visit of clay county sheriff to the camp.] cornelius gillium, the sheriff of clay county, came to our camp to hold consultation with us. i marched my company in to a grove near by, and formed in a circle, with gillium in the centre. gillium commenced by saying that he had heard that joseph smith was in the camp, and if so he would like to see him. i arose and replied, "i am the man." this was the first time that i had been discovered or made known to my enemies since i left kirtland. gillium then gave us instruction concerning the manners, customs, and dispositions of the people, and what course we ought to pursue to secure their favor and protection, making certain inquiries, to which we replied, which were afterwards published, and will appear under date of publication. i received the following:- _revelation given on fishing river, missouri, june 22, 1834_. [12] 1. verily i say unto you who have assembled yourselves together that you may learn my will concerning the redemption of mine afflicted people: 2. beheld, i say unto you, were it not for the transgressions of my people, speaking concerning the church and not individuals, they might have been redeemed even now; 3. but behold, they have not learned to be obedient to the things which i required at their hands, but are full of all manner of evil, and do not impart of their substance as becometh saints, to the poor and afflicted among them, 4. and are not united according to the union required by the law of the celestial kingdom; 5. and zion cannot be built up unless it is by the principles of the law of the celestial kingdom, otherwise i cannot receive her unto myself; 6. and my people must needs be chastened until they learn obedience, if it must needs be, by the things which they suffer. 7. i speak not concerning those who are appointed to lead my people, who are the first elders of my church, for they are not all under this condemnation; {109} 8. but i speak concerning my churches abroad--there are many who will say, where is their god? behold, he will deliver them in time of trouble, otherwise we will not go on unto zion, and will keep our moneys. 9. therefore, in consequence of the transgressions of my people, it is expedient in me that mine elders should wait for a little season for the redemption of zion, 10. that they themselves may be prepared, and that my people may be taught more perfectly, and have experience, and know more perfectly concerning their duty, and the things which i require at their hands. 11. and this cannot be brought to pass until mine elders are endowed with power from on high; 12. for behold, i have prepared a great endowment and blessing to be poured out upon them, inasmuch as they are faithful and continue in humility before me; 13. therefore it is expedient in me that mine elders should wait for a little season, for the redemption of zion; 14. for behold, i do not require at their hands to fight the battles of zion; for, as i said in a former commandment, even so will i fulfill--i will fight your battles. 15. behold the destroyer i have sent forth to destroy and lay waste mine enemies: and not many years hence they shall not be left to pollute mine heritage, and to blaspheme my name upon the lands which i have consecrated for the gathering together of my saints. 16. behold, i have commanded my servant baurak ale (joseph smith, jun.,) to say unto the strength of my house, my warriors, my young men, and middle-aged, to gather together for the redemption of my people, and throw down the towers of mine enemies and scatter their watchmen; 17. but the strength of mine house have not hearkened unto my words; 18. but inasmuch as there are those who have hearkened unto my words, i have prepared a blessing and an endowment for them, if they continue faithful. 19. i have heard their prayers, and will accept their offering; and it is expedient in me, that they should be brought thus far for a trial of their faith. 20. and now, verily i say unto you, a commandment i give unto you, that as many as have come hither, that can stay in the region round about, let them stay; 21. and those that cannot stay, who have families in the east, let them tarry for a little season, inasmuch as my servant joseph shall appoint unto them; {110} 22. for i will counsel him concerning this matter, and all things whatsoever he shall appoint unto them shall be fulfilled. 23. and let all my people who dwell in the regions round about be very faithful, and prayerful, and humble before me, and reveal not the things which i have revealed unto them, until it is wisdom in me that they should be revealed. 24. talk not of judgments, neither boast of faith, nor of mighty works, but carefully gather together, as much in one region as can be consistently with the feelings of the people; 25. and behold, i will give unto you favor and grace in their eyes, that you may rest in peace and safety, while you are saying unto the people, execute judgment and justice for us according to law, and redress us of our wrongs. 26. now, behold, i say unto you, my friends, in this way you may find favor in the eyes of the people, until the army of israel becomes very great; 27. and i will soften the hearts of the people, as i did the heart of pharaoh, from time to time, until my servant baurak ale (joseph smith, jun.,) and baneemy (mine elders), whom i have appointed, shall have time to gather up the strength of my house, 28. and to have sent wise men, to fulfill that which i have commanded concerning the purchasing of all the lands in jackson county that can be purchased, and in the adjoining counties round about; 29. for it is my will that these lands should be purchased, and after they are purchased that my saints should possess them according to the laws of consecration which i have given; 30. and after these lands are purchased, i will hold the armies of israel guiltless in taking possession of their own lands, which they have previously purchased with their moneys, and of throwing down the towers of mine enemies that may be upon them, and scattering their watchmen, and avenging me of mine enemies unto the third and fourth generation of them that hate me. 31. but firstly, let my army become very great, and let it be sanctified before me, that it may become fair as the sun, and clear as the moon, and that her banners may be terrible unto all nations; 32. that the kingdoms of this world may be constrained to acknowledge, that the kingdom of zion is in very deed the kingdom of our god and his christ; therefore let us become subject unto her laws. 33. verily i say unto you, it is expedient in me that the first elders of my church should receive their endowment from on high in my house, which i have commanded to be built unto my name in the land of kirtland; 34. and let those commandments which i have given concerning zion and her law be executed and fulfilled, after her redemption; {111} 35. there has been a day of calling, but the time has come for a day of choosing, and let those be chosen that are worthy; 36. and it shall be manifest unto my servant, by the voice of the spirit, those that are chosen, and they shall be sanctified; 37. and inasmuch as they follow the counsel which they receive, they shall have power after many days to accomplish all things pertaining to zion. 38. and again i say unto you, sue for peace not only to the people that have smitten you, but also to all people; 39. and lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth; 40. and make proposals for peace unto those who have smitten you, according to the voice of the spirit which is in you, and all things shall work together for your good; 41. therefore be faithful, and behold, and lo, i am with you even unto the end. even so. amen. footnotes 1. this paragraph is a note in the "addenda" of the ms. church history, page 13, book a. 2. this refusal of governor dunklin to reinstate the saints on their lands in jackson county must have been a severe blow to the hopes of zion's camp and the saints scattered in clay county. from the time of their expulsion from jackson county the governor repeatedly said that the exiles had a right to be reinstated upon their lands, and had promised that he would call out the militia of the state to reinstate them whenever they were ready and willing to return. in his communication to messrs. w. w. phelps, morley, _et al_., under date of feb. 4, 1834 (see ch. hist. vol. i, p. 476) he said in answer to their petition to be reinstated: "one of your requests needs no evidence to support the right to have it granted; it is that your people be put in possession of their homes, from which they had been expelled. but what may be the duty of the executive after that, will depend upon contingencies." even a few days before his interview with messrs. hyde and pratt, in his letter to colonel j. thornton, under date of june 6th, he had said: "a more clear and indisputable right does not exist, than that of the mormon people, who were expelled from their homes in jackson county, to return and live on their lands; and if they cannot be persuaded as a matter of policy to give up that right, or to qualify it, my course, as the chief, executive officer of the state, is a plain one. the constitution of the united states declares, that the citizens of each state shall be entitled to all privileges and immunities of citizens in the several states. then we cannot interdict any people, who have a political franchise in the united states, from immigrating to this state, nor from choosing what part of the state they will settle in, provided they do not trespass on the property or rights of others." (see p. 85.) in the face of this and other utterances the position now assumed by governor dunklin was a manifestation of weakness truly lamentable. 3. this and the paragraph following concerning martin harris, are notes in "addenda" of the ms. history. p. 14, book a. 4. how beautifully in harmony is this counsel with the words of the savior to lucifer when the latter took him up and stood him on a pinnacle of the temple, and said: "if thou be the son of god, cast thyself down: for it is written he shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. jesus said unto him, it is written again, thou shalt not tempt the lord thy god" (matt. 4:6, 7.) moreover, in this last dispensation when the promise of the spiritual gifts was renewed to the saints, including the promise that "the poison of a serpent should not have power to harm them"--yet, saith the lord, "a commandment i give unto them, that they shall not boast themselves of these things, neither speak them before the world, for these things are given unto you for your profit and for salvation" (doc. & cov., sec. 84:73). 5. this paragraph is a note in the "addenda" of the ms. history, book a, p. 14. 6. this paragraph and the one preceding it, under same date, are notes in the "addenda" of the ms. history, book a, p. 14. 7. this paragraph is a note in the "addenda" of the ms. history, book a, p. 15. 8. wilford woodruff says that when the five men entered the camp there was not a cloud to be seen in the whole heavens, but as the men left the camp there was a small cloud like a black spot appeared in the north west, and it began to unroll itself like a scroll, and in a few minutes the whole heavens were covered with a pall as black as ink. this indicated a sudden storm which soon broke upon us with wind, rain, thunder and lightning and hail. our beds were soon afloat and our tents blown down over our heads. we all fled into a baptist meetinghouse. as the prophet joseph came in shaking the water from his hat and clothing he said, "boys, there is some meaning to this. god is in this storm." we sang praises to god, and lay all night on benches under cover while our enemies were in the pelting storm. it was reported that the mob cavalry who fled into the schoolhouse had to hold their horses by the bridles between the logs, but when the heavy hail storm struck them they broke away, skinning the fingers of those who were holding them. the horses fled before the storm and were not found for several days. it was reported that the captain of the company in the school house said it was a strange thing that they could do nothing against the mormons but what there must be some hail storm or some other thing to hinder their doing anything, but they did not feel disposed to acknowledge that god was fighting our battles. (wilford woodruff's note in ms. history of the church, book a p. 332.) 9. it is said of the prophet joseph that if he could but once get the attention even of his bitterest enemies his native eloquence, inspired by the truth and the pathos of his people's sufferings, usually overwhelmed them; and in no instance was his triumph more marked than in the one just related. 10. the prediction will be found at p. 80. 11. when he [the prophet joseph] spoke these things it pierced me like a dart, having a testimony that so it would be. (extracts from h.c. kimball's journal, _times and seasons_, vol. 6, p. 804.) 12. doctrine and covenants, sec. 105. {112} chapter viii. zion's camp disbanded--an appeal. _june 23_.--we resumed our march for liberty, clay county, taking a circuitous course around the heads of fishing river, to avoid the deep water. when within five or six miles of liberty, we were met by general atchison and other gentlemen, who desired us not to go to liberty because the feelings of the people were so much enraged against us. at their solicitation we turned our course, wheeling to the left, and crossing the prairie and woodland, came to brother algernon sidney gilbert's residence, and encamped on the bank of rush creek, in brother burket's [1] field. a council of high priests assembled in fulfillment of the revelation given the day previous, and the following individuals were called and chosen, as they were made manifest unto me by the voice of the spirit and revelation, to receive their endowments: edward partridge was called and chosen, to go to kirtland and receive his endowment with power from on high, and also, to stand in his office as bishop to purchase lands in the state of missouri. william w. phelps was called and chosen, and it was appointed unto him to receive his endowment with power from on high, and help to carry on the printing establishment in kirtland, until zion is redeemed. isaac morley and john corrill were called and chosen, and it was appointed unto them to receive their endowment with power from on high in kirtland, and assist in {113} gathering up the strength of the lord's house, and preach the gospel. john whitmer and david whitmer were called and chosen, and appointed to receive their endowment in kirtland, and continue in their offices. algernon sidney gilbert was called and chosen, and appointed to receive his endowment in kirtland, and to assist in gathering up the strength of the lord's house, and to proclaim the everlasting gospel until zion is redeemed. but he said he "could not do it." peter whitmer, jun., simeon carter, newel knight, parley p. pratt, christian whitmer and solomon hancock were called and chosen; and it was appointed unto them to receive their endowment in kirtland, with power from on high; to assist in gathering up the strength of the lord's house; and to preach the everlasting gospel. thomas b. marsh was called and chosen; and it was appointed unto him to receive his endowment in kirtland, his office to be made known hereafter. lyman wight was called and chosen; and it was appointed unto him to receive his endowment in kirtland, with power from on high; and return to zion and have his office appointed unto him hereafter. the same day the elders made the following reply, before referred to, to "samuel c. owens and others, committee" of the jackson county mob: we, the undersigned committee, having full power and authority to settle and adjust all matters and differences existing between our people or society and the inhabitants of jackson county, upon honorable and constitutional principles; therefore, if the said inhabitants of jackson county will not let us return to our lands in peace, we are willing to propose first: that twelve disinterested men, six to be chosen by our people, and six by the inhabitants of jackson county; and these twelve men shall say what the lands of those men are worth in that county, who cannot consent to live with us, and they shall receive their money for the same in one year from the time the treaty is made, and none of our people shall enter the county to reside till the money is paid. the said twelve men shall have power also to say {114} what the damages shall be for the injuries we have sustained in the destruction of property and in being driven from our possessions, which amount of damages shall be deducted from the amount for their lands. our object is peace, and an early answer will be expected. (signed) w. w. phelps, edward partridge, isaac morley, john corrill, john whitmer, a. s. gilbert. [sidenote: cholera in the camp.] _june 24_.--this night the cholera burst forth among us, and about midnight it was manifested in its most virulent form. our ears were saluted with cries and moanings and lamentations on every hand; even those on guard fell to the earth with their guns in their hands, so sudden and powerful was the attack of this terrible disease. at the commencement, i attempted to lay on hands for their recovery, but i quickly learned by painful experience, that when the great jehovah decrees destruction upon any people, and makes known his determination, man must not attempt to stay his hand. the moment i attempted to rebuke the disease i was attacked, and had i not desisted in my attempt to save the life of a brother, i would have sacrificed my own. the disease seized upon me like the talons of a hawk, and i said to the brethren: "if my work were done, you would have to put me in the ground without a coffin." [sidenote: zion's camp disbanded.] early on the morning of the 25th, the camp was separated into small bands, and dispersed among the brethren living in the vicinity; and i wrote and sent by express, to "messrs. thornton, doniphan, and atchison," as follows: rush creek, clay county, june 25, 1834. gentlemen--our company of men advanced yesterday from their encampment beyond fishing river to rush creek, where their tents are again pitched. but feeling disposed to adopt every pacific measure, without jeopardizing our lives, to quiet the prejudices and fears of some part of the citizens of this county, we have concluded that our {115} company shall be immediately dispersed, and continue so till every effort for an adjustment of differences between us and the people of jackson has been made on our part. that would in any wise be required of us by disinterested men of republican principles. i am respectfully, your obedient servant, joseph smith, jun. n. b.--you are now corresponding with the governor, (as i am informed); will you do us the favor to acquaint him of our efforts for a compromise. this information we want conveyed to the governor, inasmuch as his ears are stuffed with reports from jackson, of our hostile intentions. j. s. [sidenote: fear of the cholera.] i left rush creek the same day in company with david whitmer and two other brethren, for the western part of clay county. while traveling, we called at the house of a mr. moss for a drink of water. the woman of the house shouted from the door, that they had "no water for mormons," that they were "afraid of the cholera," etc., at the same time throwing out her arms as if defending herself from the cholera in the form of a personage. we turned and departed, according to the commandment, and before a week had passed, the cholera entered that house, and that woman and three others of the family were dead. [sidenote: first victims of the cholera.] when the cholera made its appearance, elder john s. carter was the first man who stepped forward to rebuke it, and upon this, was instantly seized, and became the first victim in the camp. he died about six o'clock in the afternoon; and seth hitchcock died in about thirty minutes afterwards. erastus rudd died about the same moment, although a half a mile distant. he was buried by jesse smith, george a. smith and two or three others, and while burying him, jesse smith was attacked with the cholera. as it was impossible to obtain coffins, the brethren rolled the corpses in blankets, carried them on a horse-sled about half a mile, buried them on the bank of a small stream, which empties into rush creek, all of which was accomplished by dark. when they had returned from the burial, the brethren {116} unitedly covenanted and prayed, hoping the disease would be stayed; but in vain, for while thus covenanting, eber wilcox died; and while some were digging the grave, others stood sentry with their fire arms, watching their enemies. [2] {117} _june 26_.--the elders wrote governor dunklin as follows: sir--a company of our people, exceeding two hundred men, arrived in this county the 19th instant, and encamped about twelve miles from liberty, where they were met by several gentlemen from this [clay] and ray county, who went by request of the people, to ascertain the motives and designs of our people in approaching this county; and as the deputation was composed of gentlemen who appeared to possess humane feelings and republican principles, our people were rejoiced at the opportunity of an interchange of feelings, and an open and frank avowal of all their views and intentions in emigrating to this country with their arms. a full explanation having been given in a public address by our brother, joseph smith, jun., which produced great satisfaction, the same in substance was afterwards reduced to writing, and handed to the afore said gentlemen, that it might be made public. the shedding of blood is, and ever has been, foreign and revolting to our feelings; for this reason, we have patiently endured the grossest indignities that freemen of this republic have ever been called to suffer; and we still continue to bear with heart-rending feelings, a deprivation of our rights. we commenced negotiations with the inhabitants of jackson county for a compromise, wherein proposals on our part have been made which have been acknowledged by every disinterested man to be highly honorable and liberal. an answer to our proposition has not yet been received from the people of jackson county. if we fail in this attempt, we intend to make another effort and go all lengths that could be required by human or divine law. as our proposals and correspondence with the inhabitants of jackson county will doubtless hereafter be published, we think it unnecessary to detail the same in this communication. our right to our soil in jackson county we shall for ever claim, but to obtain peaceful possession we are willing to make great sacrifices. to allay excitement in this county, the aforesaid company of emigrants have dispersed to await the final end of all negotiations that can be made with the said county of jackson. within the last week, one of our men being near the ferry, was seized by some jackson citizens, while in this county, threatened with death if he made resistance, and carried over the river, a prisoner, to independence, where he was put under guard one day and after hearing many threats, was liberated. the houses of several of our brethren in this county have been forcibly entered by some of the inhabitants of jackson, and a number of guns and small arms taken therefrom. we have been informed and have no doubt of the fact that where the men were absent from their houses, loaded guns were {118} presented to the females, and their lives threatened if they made resistance. your second order of the restoration of our arms, was received last mail; we have not yet done anything with it. hoping that the influence of the inhabitants of jackson county will materially lessen in the surrounding counties, and the people become more tranquil, we think it wisdom to defer petitioning for a guard, while there exists a hope of a compromise. we believe that the president would render us assistance in obtaining possession of our lands, if aided by the executive of this state in a petition, and thereby put an end to serious evils that are growing out of the jackson county outrage. in a letter from your excellency, of april 20th, we had a word on the subject of petitioning. we should be pleased to hear further. and would here observe that no communication from the executive, giving his opinion or advice, will be made public, if requested not to do so. we are respectfully, and with great regard, your obedient servants, a. s. gilbert, w. w. phelps, john corrill. [sidenote: death of algernon sidney gilbert.] the drafting and signing of the above, was the last public act of the keeper of the lord's storehouse algernon sidney gilbert, for he was attacked with the cholera the same day, and died about the 29th. he had been called to preach the gospel, but had been known to say that he "would rather die than go forth to preach the gospel to the gentiles." [3] {119} the following is from the chairman of the committee of the jackson county mob, to our lawyer: independence, missouri, june 26, 1834. _mr. amos reese_: dear sir--since my return from liberty, i have been busily engaged in conversing with the most influential men of our county, endeavoring to find out, if possible, what kind of a compromise will suit with the mormons on their part. the people here, _en masse_, i find out, will do nothing like acceding to their last proposition. we will have a meeting if possible, on monday next, at which time the proposals of the mormons will be answered. in the meantime, i would be glad that they, the mormons, would cast an eye back of clinton, and see if that is not a country calculated for them. yours respectfully, s. c. owens. [sidenote: list of the victims of cholera.] the cholera continued its ravages for about four days, when a remedy for the purging, vomiting, and cramping, was discovered; viz; dipping the persons afflicted in cold water, or pouring it upon victims of them, and giving them whisky thickened with flour to the consistency of starch. whisky was the only kind of spirits that could be procured at this place. about {120} sixty-eight of the saints suffered from this disease, of which number fourteen died, viz.: john s. carter, eber wilcox, seth hitchcock, erastus rudd, algernon sidney gilbert, alfred fisk, edward ives, noah johnson, jesse b. lawson, robert mccord, elial strong, jesse j. smith, warren ingalls and betsy parrish. among the most active of those who were engaged in taking care of the sick at the camp, burying the dead, etc., were john d. parker, john tanner, nathan tanner, joseph b. noble, brigham young, joseph young, heber c. kimball, luke s. johnson and eleazar miller. i sent hiram page with instructions to bring jesse j. smith and george a. smith to me at all hazards to the west part of the county, having had intimations that they were sick. he found that jesse had been severely racked with the cholera all day, george a. smith had taken care of him for upwards of thirty hours. dr. frederick g. williams decided that the cholera had left him, and he would recover if not moved. on the morning of the 28th, george a. smith was attacked and was immediately mounted on a hard-riding horse, rode fifteen miles, and came to me. the last days of june i spent with my old jackson county friends, in the western part of clay county. [sidenote: the prophet in the goodly land.] on the 1st of july jesse j. smith died. i crossed the missouri river, in company with a few friends, into jackson county, to set my feet once more on the "goodly land;" and on the 2nd i went down near liberty, and visited the brethren. a considerable number of the camp met me at lyman wight's. i told them if they would humble themselves before the lord and covenant to keep his commandments and obey my counsel, the plague should be stayed from that hour, and there should not be another case of the cholera among them. the brethren covenanted to that effect with uplifted hands, and the plague was stayed. {121} this day the _enquirer_ published the correspondence between the sheriff, cornelius gillium, and zion's camp, of the 22nd of june, as follows: _gillium's communication_. being a citizen of clay county, and knowing that there is considerable excitement amongst the people thereof, and also knowing that different reports are arriving almost hourly; and being requested by the hon. j. f. ryland to meet the mormons under arms, and obtain from the leaders thereof the correctness of the various reports in circulation, the true intent and meaning of their present movements, and their views generally regarding the difficulties existing between them and jackson county,--i did, in company with other gentlemen, call upon the said leaders of the mormons, at their camp in clay county; and now give to the people of clay county their written statement, containing the substance of what passed between us. (signed) cornelius gillium. _"propositions of the mormons_. "being called upon by the above-named gentlemen, at our camp in clay county, to ascertain from the leaders of our men our intentions, views, and designs, in approaching this county in the manner we have, we therefore the more cheerfully comply with their request, because we are called upon by gentlemen of good feelings, and who are disposed for peace and an amicable adjustment of the difficulties existing between us and the people of jackson county. the reports of our intentions are various, and have gone abroad in a light calculated to arouse the feelings of almost every man. for instance, one report is, that we intend to demolish the printing office in liberty; another report is, that we intend crossing the missouri river on sunday next, and falling upon women and children, and slaying them; another is, that our men were employed to perform this expedition, being taken from manufacturing establishments in the east, that had closed business; also that we carried a flag, bearing 'peace' on one side, and 'war or blood' on the other; and various other reports too numerous to mention, all of which a plain declaration of our intentions, from under our own hands will show are not correct. "in the first place, it is not our intention to commit hostilities against any man, or set of men, it is not our intention to injure any man's person or property, except in defending ourselves. our flag has been exhibited to the above gentlemen, who will be able to describe it. our men were not taken from any manufacturing establishment. it is our intention to go back upon our lands in jackson county, by order {122} of the executive of the state, if possible. we have brought our arms with us for the purpose of self defense, as it is well known to almost every man of the state, that we have every reason to put ourselves in an attitude of defense, considering the abuse we have suffered in jackson county. we are anxious for a settlement of the difficulties existing between us, upon honorable and constitutional principles. "we are willing for twelve disinterested men, six to be chosen by each party, and these men shall say what the possessions of those men are worth who cannot live with us in the county; and they shall have their money in one year; and none of the mormons shall enter that county to reside until the money is paid. the damages that we have sustained in consequence of being driven away, shall also be left to the above twelve men; or they may all live in the county, if they choose, and we will never molest them if they let us alone, and permit us to enjoy our rights. we want to live in peace with all men; and equal rights is all we ask. we wish to become permanent citizens of this state; and wish to bear our proportion in support of the government, and to be protected by its laws. if the above propositions are complied with, we are willing to give security on our part; and we shall want the same of the people of jackson county for the performance of this agreement. we do not wish to settle down in a body, except where we can purchase the land with money; for to take possession by conquest or the shedding of blood is entirely foreign to our feelings. the shedding of blood we shall not be guilty of, until all just and honorable means among men prove insufficient to restore peace." (signed) joseph smith, jun., frederick g. williams, lyman wight, roger orton, orson hyde, john s. carter. june 21st. _to john lincoln, john sconce, george r. morehead, jas. h. long, james collins_. [sidenote: organization of the high council in missouri.] on the third of july, the high priests of zion assembled in the yard of col. arthurs, where lyman wight lived, in clay county, and i proceeded to organize a high council, agreeable to the revelation and pattern given at kirtland, for the purpose of settling important business that might {123} come before them, which could not be settled by the bishop and his council. david whitmer was elected president, and william w. phelps and john whitmer assistant presidents. the following high priests, viz.: christian whitmer, newel knight, lyman wight, calvin beebe, wm. e. m'lellin, solomon hancock, thomas b. marsh, simeon carter, parley p. pratt, orson pratt, john murdock, and levi jackman, were appointed councilors; and the council adjourned to monday. frederick g. williams was clerk of the meeting. [sidenote: members of the camp discharged.] i authorized general lyman wight to give a discharge to every man of the camp who had proved himself faithful, certifying that fact and giving him leave to return home. [4] [sidenote: instructions to the high council.] {124} from this time i continued to give instruction to the members of the high council, elders, those who had traveled in the camp with me, and such others as desired information, until the 7th, when the council assembled according to adjournment at the house of elder lyman wight; present, fifteen high priests, eight elders, four priests, eight teachers, three deacons, and several members. after singing and prayer, i gave the council such instructions in relation to their high calling, as would enable them to proceed to minister in their office agreeable to the pattern heretofore given; read the revelation on the subject; and told them that if i should now be taken away, i had accomplished the great work the lord had laid before me, and that which i had desired of the lord; and that i had done my duty in organizing the high council, through which council the will of the lord might be known on all important occasions, in the building up of zion, and establishing truth in the earth. it was voted that those who were appointed on the 3rd, should be confirmed in their appointments. [sidenote: the missouri presidency and high council.] i then ordained david whitmer, president, and w. w. phelps and john whitmer, assistants; and the twelve councilors. the twelve councilors then proceeded to cast lots, to know who should speak first, and the order of speaking, which resulted as follows, viz.: simeon carter, 1 parley p. pratt, 2 wm. e. m'lellin, 3 calvin beebe, 4 levi jackman, 5 solomon hancock, 6 christian whitmer, 7 newel knight, 8 orson pratt, 9 lyman wight, 10 thomas b. marsh, 11 john murdock. 12 [sidenote: blessings.] father peter whitmer came forward and blessed his three sons, david, john and christian whitmer, in the name of the lord. also father knight blessed his son newel. {125} bishop partridge stated to the council that a greater responsibility rested upon him than before their organization, as it was not his privilege to counsel with any of them, except the president, and his own counselors; and desired their prayers that he might be enabled to act in righteousness. [sidenote: sundry items determined by the high council.] i next presented the case of william w. phelps to the council, to have their decision whether or not he should take his family to kirtland, and if so, when he should start; as it had been deemed necessary for him to assist in the printing establishment. it was moved and carried that four of the councilors speak on the subject, two on each side, viz., simeon carter and wm. e. m'lellin, for william w. phelps; and parley p. pratt and calvin beebe, for the church. after hearing the pleas, the president decided that it was the duty of william w. phelps to go to kirtland to assist in printing, and that his family remain in the region where they are, and that he have an honorable discharge from his station in zion for a season, (as soon as he can accomplish his business). signed by the president and clerk. it was then proposed by w. w. phelps, that david whitmer, the president of the church in zion, should go to kirtland, and assist in promoting the cause of christ, as being one of the three witnesses. this case was argued by levi jackman and christian whitmer in behalf of david whitmer; and by solomon hancock and newel knight for the church; after which it was decided, as before, that brother david whitmer go to the east and assist in the great work of the gathering, and be his own judge as to leaving his family or taking them with him. it was also decided that john whitmer and wm. e. m'lellin go east, as soon as convenient. the high priests, elders, priests, teachers, deacons and members present, then covenanted with hands uplifted to heaven, that they would uphold brother david {126} whitmer, as president in zion, in my absence; and john whitmer and william w. phelps, as assistant presidents or counselors; and myself as first president of the church; and to uphold one another by faith and prayer. previous to entering into this covenant, and in pursuance of the revelation to the saints to sue for and proclaim peace to the ends of the earth, the following appeal was written, and sanctioned by the high council and first presidency of the church, at the foregoing sitting. president whitmer closed the council by prayer. frederick g. williams, clerk. _an appeal_. [5] whereas the church of christ, recently styled the church of the latter-day saints, contumeliously called "mormons," or "mormonites," has suffered many privations, afflictions, persecutions and losses on account of the religious belief and faith of its members, which belief and faith are founded in the revealed word of god, as recorded in the holy bible, or the book of mormon, the revelations and commandments of our savior jesus christ; and whereas the said church, through revelation, commenced removing to the western boundaries of the state of missouri, where lands were purchased of the government, and where it was calculated to purchase of those who were unwilling to reside with the church, as a society, all lands that could be bought, for the purpose of building up a holy city unto god, a new jerusalem, a place which we were desirous to call zion, a place of refuge from the scourges and plagues that are so often mentioned in the bible by the {127} prophets and apostles, which should be poured out upon the earth in the last days; and whereas the inhabitants of jackson county, missouri, have leagued and combined themselves against said church, and have driven the saints from their lands, and have taken their arms from them, and burned down many of their houses without any provocation; and whereas, we have petitioned the governor of this state and the president of the united states for the redress of wrongs--the law being put to defiance in jackson county--and for the redemption of rights, that we might be legally repossessed of our lands and property; and whereas the said inhabitants of jackson county have not only bound themselves to keep us out of that county, but have armed themselves _cap a pie_, and even with cannon for war; and whereas, our people residing in upper missouri, have recently armed themselves for military duty and self-defense, seeing their arms taken from them by the inhabitants of jackson county, were purposely kept from them; and whereas, a number of the members of the church in the east have emigrated to this region of country, to settle and join with their brethren, with arms to answer the military law, which has created some excitement among the inhabitants of the upper counties of this state; whereupon, to show that our object was only the peaceable possession of our rights and property, and to purchase more lands in the regions round about, we met a committee from jackson county for compromise, and our emigrating brethren met some gentlemen from clay and other counties, to satisfy them that their motives were good, and their object peace, which they did; and whereas, the propositions of the jackson county committee could not be accepted on our part, because they proposed to "buy or sell," and to sell our land would amount to a denial of our faith, as that land is the place where the zion of god shall stand, according to our faith and belief in the revelations of god, and upon which israel will be gathered, according to the prophets; and, secondly, the propositions were unfair, notwithstanding they offered double price for our lands, in thirty days, or to sell theirs at the same rate, for this plain reason, that the whole large county of jackson would be as thirty to one, or nearly so, in comparison with the matter in question, and in supposition, for one thousand dollars, two thousand dollars to our people was asking for three hundred thousand dollars, the exorbitant sum of six hundred thousand dollars, taking the land, rich and poor, within thirty days, with the reproachable, vicious, un-american, and unconstitutional proviso, that the committee on our part bind themselves "that no mormons should ever settle in jackson county;" and whereas, our committee proposed to the said jackson committee (if they would not grant us our rights otherwise), that our people would buy the land of those who were unwilling to live among {128} our people, in that county, and pay them in one year, they allowing the damage we have sustained in the loss of a printing office, apparatus and book-work, houses, property, etc., to come out of the purchase money, but no answer returned; and whereas, to show our honest intentions, and awaken the friends of virtue, humanity, and equal rights, it becomes our duty to lay our case before the world, to be weighed in the balances of public opinion. now, therefore, as citizens of the united states and leading elders in the church of the latter-day saints, residing in the state of missouri, in behalf of the church, we, the undersigned, do make this solemn appeal to the people and constitutional authorities of this nation, and to the ends of the earth, for peace; that we may have the privilege of enjoying our religious rights and immunities, and worship god according to the dictates of our own consciences, as guaranteed to every citizen by the constitution of the national and state governments; that although the laws have been broken, and are defied in jackson county, we may be enabled to regain and enjoy out rights and property, agreeable to law, in this boasted land of liberty. since the disgraceful combination of the inhabitants of jackson county has set the law at defiance, and put all hope of criminal prosecution against them, in that vicinage, beyond the reach of judge or jury, and left us but a distant expectation of civil remuneration for the great amount of damages we have sustained, necessity compels us to complain to the world; and if our case and calamity are not sufficient to excite the commiseration of the humane, and open the hearts of the generous, and fire the spirits of the patriotic, then has sympathy lost herself in the wilderness, and justice fled from power; then has the dignity of the ermine shrunk at the gigantic front of a mob, and the sacred mantle of freedom been caught up to heaven, where the weary are at rest and the wicked cannot come. to be obedient to the commandments of our lord and savior, some of the leaders of the church commenced purchasing lands in the western boundaries of the state of missouri, according to the revelation of god, for the city of zion; in doing which, no law was evaded no rights infringed, and no principle of religion neglected; but the laudable foundation of a glorious work was begun, for the salvation of mankind in the last days, agreeable to our faith, and according to the promises in the sacred scriptures of god. we verily believed--knowing that the national and state constitutions, and the statute laws of the land, and the commandments of the lord allowed all men to worship as they please--that we should be protected, not only by the laws of a free republic, but by every republican throughout the realms of freedom. the holy prophets have declared, that "it shall come to pass in the {129} last days that the mountain of the lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. and many people shall go and say, come ye, and let us go up to the mountain of the lord, to the house of the god of jacob; and he will teach us of his ways, and we will walk in his paths: for out of zion shall go forth the law, and the word of the lord from jerusalem." and again, it was said by joel, seemingly to strengthen the faith of the latter-day saints in the above, "that whosoever shall call on the name of the lord shall be delivered: for in mount zion and in jerusalem shall be deliverance, as the lord hath said, and in the remnant whom the lord shall call." the book of mormon, which we hold equally sacred with the bible, says, "that a new jerusalem should be built up upon this land, unto the remnant of the seed of joseph, for the which things there has been a type." in fact, all the prophets, from moses to john the revelator, have spoken concerning these things. and in all good faith, by direct revelation from the lord, as in days of old, we commenced the glorious work, that a holy city, a new jerusalem, even zion, might be built up, and a temple reared in this generation, whereunto, as saith the lord, all nations shall be invited. first, the rich and the learned, the wine and the noble, were to be invited; and after that cometh the day of his power. but the inhabitants of jackson county arrayed themselves against us because of our faith and belief, and destroyed our printing establishment to prevent the spread of the work, and drove men, women and children from their lands, houses, and homes, to perish in the approaching winter. every blast carried the wailing of women and the shrieks of children across the widespread prairie, sufficiently horrible to draw tears from the savage or melt a heart of stone. now, that the world may know that our faith in the work and word of the lord is firm and unshaken; and to show all nations, kindreds, tongues and people, that our object is good, for the good of all, we come before the great family of mankind for peace, and ask their hospitality and assistance for our comfort, and the preservation of our persons and property, and solicit their charity for the great cause of god. we are well aware that many slanderous reports and ridiculous stories are in circulation against our religion and society; but as wise men will hear both sides and then judge, we sincerely hope and trust that the still, small voice of truth will be heard, and our great revelations read and candidly compared with the prophecies of the bible, that the great cause of our redeemer may be supported by a liberal share of public opinion, as well as by the unseen power of god. it will be seen by reference to the book of commandments, page 135, that the lord has said to the church--and we mean to live by his {130} words: "let no man break the laws of the land, for he that keepeth the laws of god hath no need to break the laws of the land." [6] therefore, as the people of god, we come before the world, and claim protection by law of the common officers of justice in every neighborhood where our people may be. we claim the same at the hands of the governors of the several states, and of the president of the united states, and of the friends of humanity and justice in every clime and country of the globe. by the desperate acts of the inhabitants of jackson county, many hundreds of american citizens are deprived of their lands and rights. it is reported, we mean to regain our possessions, and even jackson county, "by the shedding of blood;" but if any man will take the pains to read the 153rd page of the book of commandments he will find it there said: "wherefore the land of zion shall not be obtained but by purchase or by blood; otherwise there is none inheritance for you. and if by purchase, behold you are blessed; and if by blood, _as you are forbidden to shed blood_, lo, your enemies are upon you, and you shall be scourged from city to city, and from synagogue to synagogue, and but few shall stand to receive an inheritance." [7] so we declare that we have ever meant and now mean to purchase the land of our inheritance of the government, like all honest men, and of those who would rather sell their farms than live in our society; and, as thousand have done before us, we solicit the aid of the children of men, and of government, to help us to obtain our rights in jackson county, and the land whereon the zion of god, according to our faith, shall stand in the last days, for the salvation and gathering of israel. let no man be alarmed because our society has commenced gathering to build a city and a house for the lord, as a refuge from present evils and coming calamities. our forefathers came to this goodly land of america to shun persecution and enjoy their religious opinions and rights, as they thought proper; and the lord, after much tribulation, blessed them: and has said that we should continue to importune for redress and redemption by the hands of those who are placed as rulers and are in authority over us, according to the laws and constitution of the people, which he has suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles; that every man may act in doctrine and in principle pertaining to futurity according to the moral agency which he has given unto him; that every man may be accountable for his own sins in that day of judgment; and for this purpose he has established the {131} constitution of this land by the hands of wise men, whom he raised up unto this very purpose, and redeemed the land by the shedding of blood. [8] now we seek peace, and ask our rights, even redress and redemption, at the hands of the rulers of this nation; not only our lands and property in jackson county, but for free trade with all men, and unmolested emigration to any part of the union, and for our inherent right to worship god as we please. we ask the restoration of these rights, because they have been taken from us or abridged by the violence and usurpation of the inhabitants of jackson county. as a people we hold ourselves amenable to the laws of the land; and while the government remains as it is, the right to emigrate from state to state, from territory to territory, from county to county, and from vicinity to vicinity, is open to all men of whatever trade or creed, without hindrance or molestation; and as long as we are justifiable and honest in the eyes of the law, we claim it--whether we remove by single families or in bodies of hundreds--with that of carrying the necessary arms and accoutrements for military duty; and we believe that all honest men, who love their country and their country's glory, and have a wish to see the law magnified and made honorable, will not only help to perpetuate the great legacy of freedom that came unimpaired from the hands of our venerable fathers to us, but they will also protect us from insult and injury, and aid the work of god, that they may reap a reward in the regions of bliss, when all men receive according to their works. in relation to our distress from the want of our lands in jackson county, and for the want of property destroyed by fire and waste, rather than do any act contrary to law, we solemnly appeal to the people with whom we tarry, for protection from insult and harm, and for the comforts of life, by labor or otherwise, while we seek peace and satisfaction of our enemies through every possible and honorable means which humanity can dictate, or philanthropy urge, or religion require. we are citizens of this republic, and we ask our rights as republicans, not merely in our restoration to our lands and property in jackson county, missouri, but in being considered honest in our faith; honest in our deal, and honest before god, till, by due course of law, we may be proved otherwise; reserving the right of every man's being held amenable to the proper authority for his own crimes and sins. "crowns won by blood, by blood must be maintained;" and to avoid blood and strife, and more fully satisfy the world that our object is peace and good will to all mankind, we hereby appeal for peace to the ends of the earth and ask the protection of all people. we shall use {132} every fair means in our power to obtain our rights and immunities without force; setting an example for all true believers that we will not yield our faith and principles for any earthly consideration, whereby a precedent might be established that a majority may crush any religious sect with impunity. if we give up our rights in jackson county, farewell to society! farewell to religion! farewell to our rights! farewell to property! farewell to life! the fate of our church now might become the fate of the methodists next week, the catholics next month, and the overthrow of all societies next year, leaving nation after nation a wide waste, where reason and friendship once were. another, and the great object which we mean to help to accomplish, is the salvation of the souls of men. to bring to pass this glorious work, like many other religious denominations in all ages, we shall license elders to preach the everlasting gospel to all nations, according to the great commandment of our lord and savior jesus christ, as recorded in matthew: "go ye therefore, and teach all nations, baptizing them in the name of the father, and of the son, and of the holy ghost: teaching them to observe all things whatsoever i have commanded you: and, lo, i am with you alway, even unto the end of the world." thus we shall send laborers into the lord's vineyard, to gather the wheat, and prepare the earth against the day when desolations shall be poured out without measure; and as it now is and ever has been considered one of the most honorable and glorious employments of men to carry good tidings to the nations, so we shall expect the clemency of all men, while we go forth, for the last time, to gather israel for the glory of god, that he may suddenly come to his temple: that all nations may come and worship in his presence, when there shall be none to molest or make afraid, but the earth shall be filled with his knowledge and glory. we live in an age of fearful imagination; with all the sincerity that common men are endowed with, the saints have labored without pay, to instruct the united states that the gathering had commenced in the western boundaries of missouri, to build a holy city, where, as may be seen in the eighteenth chapter of isaiah, the present should "be brought unto the lord of hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of the lord of hosts, the mount zion:" and how few have come forth rejoicing that the hour of redemption was nigh! and some that came have turned away, which may cause thousands to exclaim, amid the general confusion and fright of the times, "remember lot's wife." {133} it would be a work of supererogation to labor to show the truth of the gathering of the children of israel in these last days; for the prophet told us long ago, that it should "no more be said, the lord liveth, that brought the children of israel out of the land of egypt, but, the lord liveth, that brought up the children of israel from the land of the north, and from all the lands whither he had driven them," and so it must be for the honor and glory of god. the faith and religion of the latter-day saints are founded upon the old scriptures, the book of mormon, and direct revelation from god; and while every event that happens around us is evidence of the truth of them, and an indicator that the great and terrible day of the lord is near, we entreat the philanthropist, the moralist, and the honorable men of all creeds and sects, to read our publications, to examine the bible, the book of mormon, and the commandments, and listen to the fullness of the gospel, and judge whether we are entitled to the credit of the world for honest motives and pure principles. a cloud of bad omen seems to hang over this generation; men start up at the impulse of the moment, and defy and outstrip all law, while the destroyer is also abroad in the earth, wasting flesh without measure, and none can stay his course. in the midst of such portentous times, we feel an anxious desire to prepare, and help others to prepare, for coming events; and we candidly believe that no honest man will put forth his hand to stop the work of the lord or persecute the saints. in the name of jesus christ, we intreat the people of this nation to pause before they reject the works of the lord or his servants; these, like all flesh, may be imperfect, but god is pure; hear ye him. while we ask peace and protection for the saints, wherever they may be, we also solicit the charity and benevolence of all the worthy of the earth, to purchase the righteous a holy home, a place of rest, and a land of peace; believing that no man who knows he has a soul will keep back his mite, but cast it in for the benefit of zion; thus, when time is no longer, he, with all the ransomed of the lord, may stand in the fullness of joy, and view the grand pillar of heaven, which was built by the faith and charity of the saints, beginning at adam, with his motto in the base, "repent and live," surrounded with a beautiful circle sign, supported by a cross about midway up its lofty column, staring the world in letters of blood, "the kingdom of heaven is at hand;" and finished with a plain top towering up in the midst of the celestial world- around which is written by the finger of jehovah, "eternal life is the greatest gift of god." although we may fail to show all men the truth of the fullness of the gospel, yet we hope to be able to convince some that we are {134} neither deluded nor fanatics; but, like other men, have a claim on the world for land and for a living, as good and as great as our venerable fathers had for independence and liberty; that though the world has been made to believe, by false reports and vague stories, that the saints--called "mormons"--were meaner than the savages, still god has been our help in time of trouble, and has provided for us in due season, and, to use the language of pope, he has let the work "spread undivided" and "operate unspent." for the honor of our beloved country, and the continuation of its free government, we appeal for peace, for an example of forbearance, and the diffusion of the everlasting gospel; we appeal to the humanity of all nations, and for the glory of god, before whom we must all answer for the deeds done in life, and for the hope of holiness hereafter, we mean to remain faithful to the end, continuing to pray to the lord to spare us and the people from whatever is evil and not calculated to humble us, and prepare us for his presence and glory; at the same time beseeching him, in the name of jesus, to extend his blessings to whom he will, and his mercy to all; till by righteousness, the kingdoms of this world become fair as the sun and clear as the moon. (signed) w. w. phelps, david whitmer, john whitmer, edward partridge, john corrill, isaac morley, parley p. pratt, lyman wight, newel knight, thomas b. marsh, simeon carter, calvin beebe. missouri, united states, july, 1834. footnotes 1. also given "burghart's" in some of the church records. 2. of these sorrowful scenes elder heber c. kimball in his journal, gives the following description, which ought not to be lost to the reader of church history: "when the cholera first broke out in the camp, brother john s. carter was the first who went forth to rebuke it, but [he] himself, was immediately seized by it, and as before stated, was the first who was slain. in about thirty minutes after his death, seth hitchcock followed him; and it appeared as though we must sink under the destroyer with them. we were not able to obtain boards to make coffins, [for those who died], but were under the necessity of rolling them up in their blankets, and burying them in that manner. so we placed them on a sled, which was drawn by a horse about half a mile, where we buried them in a little bluff by the side of a small stream that emptied into rush creek. this we accomplished by dark, and returned. our hopes were that no more would die, but while we were uniting in a covenant to pray once more with uplifted hands to god, we looked at our beloved brother, elder wilcox, and he was gasping his last. at this scene my feelings were beyond expression. those only who witnessed it, can realize anything of the nature of our sufferings, and 50 felt to weep, and pray to the lord that he would spare my life that i might behold my dear family again. i felt to covenant with my brethren, and i felt in my heart never to commit another sin while i lived. we felt to sit and weep over our brethren, and so great was our sorrow that we could have washed them with our tears, to realize that they had traveled one thousand miles through so much fatigue to lay down their lives for our brethren--and who hath greater love than he who is willing to lay down his life for his brethren? this increased our love to them. about 12 o'clock at night we placed brother wilcox on a small sled, which we drew to the place of interment, with one hand hold of the rope, and in the other we bore our firelocks for our defense. while one or two were digging the grave, the rest stood with their arms to defend them. this was our situation, the enemies around us, and the destroyer in our midst. soon after we returned another brother was taken away from our little band; thus it continued until five out of ten [attacked] were taken away. it was truly affecting to see the love manifested among the brethren for one another, during the affliction; brother joseph, seeing the sufferings of his brethren, stepped forward to rebuke the destroyer, but was immediately seized with the disease himself; and i assisted him a short distance from the place, when it was with difficulty he could walk. all that kept our enemies from us was the fear of the destroyer which the lord so sent among us. after burying these five brethren, or about this time, i was seized by the hand of the destroyer, as i had gone in the woods to pray. i was instantly struck blind, and saw no way whereby i could free myself from the disease, only to exert myself by jumping and thrashing myself about, until my sight returned to me, and my blood began to circulate in my veins. i started and ran some distance, and by this means, through the help of god, i was enabled to extricate myself from the grasp of death. this circumstance took place in a piece of woods just behind brother sidney gilbert's house * * * * * * two other brethren died at brother gilbert's house about this same time. one of these was a cousin to brother joseph smith, the prophet." 3. heber c. kimball remarks: "the lord took him at his word." extracts from kimball's journal, _times and seasons_, vol. 6, p. 839. the remarks in the body of the history, and this expression from elder kimball's journal are liable to create a misunderstanding concerning brother algernon sidney gilbert, than whom the lord has had few more devoted servants in this dispensation. the place and date of his birth cannot now be ascertained. his father's family resided in huntington, connecticut. besides himself, there was a younger brother who joined the church, but he died of cholera in st. louis, missouri, the same year as his elder brother. elder gilbert for some years was successful merchant in painesville, ohio; and subsequently, with newel k. whitney, he founded the successful mercantile firm of gilbert and whitney in kirtland, ohio, at which place the gospel found him in the year 1830. later, he was called to go to missouri, and was appointed keeper of the lord's storehouse, and upon him also devolved the responsibility of purchasing lands for the saints. he was devoted to the interest of the saints and the church. in the persecutions which came upon the people in jackson county he sacrificed all his goods, and was among the six who offered their own lives for the lives of their friends in the jackson county trouble. as to his refusing to accept the appointment to go and preach the gospel to the gentiles, that refusal did not arise from any lack of faith in the truth of god's great work, but from a native diffidence and a lack of confidence in his own ability to preach. he was a man of rare good sense, conservative and of sound judgment. all of which appears in the many communications drawn up in missouri by him during the troublous times through which the church passed in those days. much of the correspondence between the missouri brethren and governor dunklin was the work of elder gilbert, and it bears witness to the truth of what is here said of him. nor did he entirely refuse to bear witness of the truth of the gospel to others. in a communication to the _messenger and advocate_ from huntington, connecticut, under date of september 24, 1834, his aged father, eli gilbert, describing the visit of his son to that place some two years previous, says: "he continued with us about two weeks, and in that time was pressed by his friends and acquaintances to meet them and others, and inform them concerning the people, and the book of mormon. this he cheerfully did, as often as his low state of health would permit; and although threatened and abused by some of our pious persecutors, yet he was not much hurt nor interrupted. when a meeting was held, a goodly number were brought to serious inquiry concerning these things, and several would gladly have received baptism, as they afterwards told me. and, thank god, some retain that desire and determination yet." 4. this formal order to discharge every man of zion's camp and release him to return home may be considered as the termination of zion's camp expedition for the redemption of zion. had governor dunklin possessed the courage to enforce the law of the state; had he called out the militia of missouri to reinstate the exiles in their homes as at one time he expressed a willingness to do, the history of zion's camp might have had a different ending; for the exiles reinstated in their lands, and reinforced by the two hundred brethren who constituted zion's camp, might have been able to have maintained their inheritances on that land; but governor dunklin when the crisis came, lacked the necessary courage to fulfill his promise, and without the moral assistance which the reinstatement of the saints upon their lands by the military forces of the state would give, the exiles and zion's camp were powerless. perhaps also another view is admissible. had the members of zion's camp been more faithful, less contentious, more united; had the saints in the eastern branches had more faith--faith to send up to zion more men and more money with which to strengthen the hands of the saints on the land of zion--the history of zion's camp might have been different: for with a larger force they would doubtless have been able to hold their lauds against the mob, independent of the action of the state authorities. but thus it is: what men and great movements might attain to is often defeated, sometimes by the actions of enemies, sometimes by the lack of devotion and faith and energy on the part of those into whose hands great enterprises are committed. while god's general purposes will never ultimately be defeated by man, still upon each side of the general purposes of god a margin somewhat wide seems to have been left in which those both for and against those purposes may write what history they please--one that will meet with the approval of god, or one that will meet only with condemnation--herein is the agency of man. but in the exercise of that agency god's purposes will not be thwarted, for man's agency will not extend so far as that; if it did, it would interfere with god's agency and decrees. the order above, i again remark, closed the history of this first march of zion's camp; and the redemption of zion has been left to other hands, and to other times. but that its redemption will come no one doubts who believes in the firm decrees of god. 5. the editor of the _evening and morning star_ (oliver cowdery) thus concluded an editorial which preceded this "appeal," published in the number of the _star_ above quoted: "with the most of individuals and societies who have been traduced, and their characters and designs misrepresented, their last appeal has been made to the world or nation at large; here they rested their claim, and here the matter, with them, was brought to a final close. if the community approved their course, they triumphed; if not, it sank forever; but this is not the last resort of a people whose interest is in heaven, and whose hope is built upon the everlasting word of omnipotence. when earthly courts and tribunals fail, and when the voice of the people is not given in their favor, and a place on earth is denied them, and their helpless, innocent posterity, their last great refuge is jehovah; and if, like the ancients, they are driven from the face of society, that even a lodging place is forbidden them, they can wander in obscurity, not 'accepting deliverance,' till their change comes, and they 'obtain a better resurrection.'" _evening and morning star_, vol. 2, p. 361. 6. doctrine and covenants, sec. 58:21. 7. doctrine and covenants, sec. 63:29-31. 8. doctrine and covenants, sec. 101:76-80. {135} chapter ix. return of the prophet to kirtland--sundry events in missouri. [sidenote: the prophet returns to kirtland.] on the 8th of july i went to the eastern part of clay county, and held a meeting in the evening at the house of thomas b. marsh. those present were chiefly high priests and elders. on the 9th i started for kirtland, in company with my brother hyrum, frederick g. williams, william e. m'lellin and others, in a wagon. july 10.--elder corrill wrote as follows: _samuel c. owens, esq_.: sir--the last time i saw you in liberty you said that an answer to our proposals, you thought, would be forwarded soon; but it has not been done. we are anxiously waiting to have a compromise effected, if possible. respecting our wheat in jackson county, can it be secured so that we can receive the avails of it, or not, seeing that we are at present prohibited the privilege [of harvesting it]? john corrill. p. s.--please hand the following to colonel pitcher. j. c. liberty, july 10, 1834. _colonel thomas pitcher_: sir--the following is a true copy of an order from the governor for our arms. have the goodness to return an answer as soon as possible, that we may know whether we can have the arms upon said order or not; also, when. send word when we can receive them, and we will appoint an agent to receive and receipt the same. be assured we do not wish to obtain them from any hostile intentions, but merely because {136} the right of property is ours. if i remember right, there is one gun and a sword more than the order calls for. john corrill. [here followed a copy of the governor's order of may 2, to colonel lucas.] [1] [sidenote: assembling of the high council in missouri.] on the 12th the high council of zion assembled in clay county, and appointed edward partridge, orson pratt, isaac morley and zebedee coltrin to visit the scattered and afflicted brethren in that region, and teach them the ways of truth and holiness, and set them in order according as the lord shall direct; but it was decided that it was not wisdom for the elders generally to hold public meetings in that region. it was also decided that amasa lyman assist lyman wight in his mission of gathering the strength of the lord's house, to which labor i had appointed him. _july 31_.--the high council of zion assembled, and heard the report of edward partridge, orson pratt, zebedee coltrin, and isaac morley, concerning the mission appointed them at the previous council. [sidenote: the counsel of david whitmer.] president david whitmer gave the council some good instructions, to the effect that it was their duty to transact all business in order, and when any case is brought forward for investigation, every member should be attentive and patient to what is passing in all cases, and avoid confusion and contention, which are offensive in the sight of the lord. he also addressed the elders, and said it was not pleasing in the sight of the lord for any man to go forth and preach the gospel of peace, unless he is qualified to set forth its principles in plainness to those whom he endeavors to instruct; and also he should be informed as to the rules and regulations of the church of the latter-day saints; for just {137} as a man is, and as he teaches and acts, so will his followers be, let them be ever so full of notions and whims. he also addressed the congregation, and told them it was not wisdom for the brethren to vote at the approaching election; and the council acquiesced in the instructions of the president. [sidenote: proposition of w. w. phelps.] william w. phelps proposed to the council to appoint a certain number of elders to hold public meetings in that section of country [clay county], as often as should be deemed necessary, to teach the disciples how to escape the indignation of their enemies, and keep in favor with those who were friendly disposed. simeon carter, john corrill, parley p. pratt and orson pratt were appointed by the unanimous voice of the council and congregation to fill the mission. [sidenote: charges against samuel brown.] elder nathan west preferred charges against samuel brown, high priest, for teaching contrary to counsel, namely, encouraging the brethren in practicing gifts (speaking in tongues,) in ordaining sylvester hulet a high priest (without counsel) in a clandestine manner; asserting that he had obtained a witness of the lord, which was a command to perform the same on receiving the gift of tongues, which gift he had never before received, but afterwards said that he had been in possession of that gift for the space of a year; and in undervaluing the authority and righteousness of the high council by charging elder west not to say anything that would tend to prejudice their minds, lest they might not judge righteously. the charges were sustained by the testimony of leonard rich, charles english, brother bruce, edward partridge, hiram page, roxa slade, caleb baldwin, and sylvester hulet. president david whitmer gave the following decision, which was sanctioned by the council: "according to testimony and the voice of the holy spirit, which is in us, we say unto you, that god, in his {138} infinite mercy, doth yet grant you a space for repentance; therefore, if you confess all the charges which have been alleged against you to be just, and in a spirit that we can receive it, then you [samuel brown] can stand as a private member in this church, otherwise we have no fellowship for you; and also, that the ordination or sylvester hulet, by samuel brown, is illegal and not acknowledged by us to be of god, and therefore it is void." brother brown confessed the charges, and gave up his license, but retained his membership. [2] [sidenote: letter of appointment to the elders.] council adjourned on the evening of the first of august; but previous to adjourning, the council gave the following letter to the elders appointed to visit the churches in clay county: _to the latter-day saints who have been driven from the land of their inheritance, and also those who are gathering in the regions round about, in the western boundaries of missouri. the high council established according to the pattern given by our blessed savior jesus christ, send greeting_: dear brethren--we have appointed our beloved brother and companion in tribulation, john corrill, to meet you in the name of the lord jesus. he, in connection with others also duly appointed, will visit you alternately for the purpose of instructing you in the necessary qualifications of the latter-day saints; that they may be perfected, that the officers and members of the body of christ may become very prayerful and very faithful, strictly keeping all the commandments, and walking in holiness before the lord continually; that all that mean to have the destroyer pass over them, as the children of israel, and not slay them, may live according to the "word of wisdom;" that the saints, by industry, diligence, faithfulness, and the prayer of faith, may become purified, and enter upon their inheritance, to build up zion, according to the word of the lord. we are sure if the saints are very humble, very watchful, and very prayerful, that few will be deceived by those who have not authority to teach, or who have not the spirit to teach according to the power of the {139} holy ghost, and the scriptures. lest any man's blood be required at your hands, we beseech you, as you value the salvation of souls, who are within, to set an example worthy to be followed by those who are without the kingdom of our god and his christ, that peace by grace, and blessings by righteousness, may attend you, until you are sanctified and redeemed. dated, clay county, august 1, 1834. [sidenote: arrival of the prophet in kirtland.] about this time i arrived in kirtland, after a tedious journey from the midst of enemies; mobs, cholera, and excessively hot weather, having parted from those whom i started with on the 9th ultimo, at different points of the journey. _august 4_.--[kirtland.] a council of elders ordained thomas colburn, elder; and resolved to send elder zerubbabel snow to canada, to labor in the ministry. [sidenote: charges against the hulet branch.] _august 6_.--the high council of zion assembled in clay county, and resolved that leonard rich act in the place of parley p. pratt, who was absent, and amasa lyman in place of william e. m'lellin, absent. the following charge was then preferred: this may certify, that whereas, the brethren and sisters comprising that part of the church known by the name of the hulet branch, have imbibed certain principles concerning the gifts that are not thought to be correct by the remainder of the church; which principles seem to have a tendency to cause disunion in the church. i, therefore, as a well wisher in the cause of christ, and for the peace, and love, and upholding of the great cause of god, do hereby pray that the high council will take into consideration the above report, that we all may come to understanding and grow until we all come unto the perfect stature of men and women in christ jesus. (signed) nathan west. [sidenote: testimony against the hulet branch.] charles english testified that the hulet branch believed that they received the word of the lord by the gift of tongues, and would not proceed to their temporal business without receiving the word of the lord. sylvester hulet would speak, and {140} sally crandall interpret. said they would not receive the teachings of ordained members, even brother joseph smith, jun., himself, unless it agreed with their gifts. said they received the word of the lord while they were in jackson county, that they were to be persecuted by their brethren in clay county, and now it had come. also said that the heads of the church would have to come down and receive the gifts as they did. said that they, the hulet branch, had come up to their privileges more than the rest of the church. they thought they were right; but if they could be convinced that they were wrong, they would retract. sister crandall professed to know and see men's hearts. philo dibble concurred in the foregoing testimony, and also testified that sister crandall saw the hearts of king follett and hiram page, and they were not right. hiram page testified that lyman leonard said, if it was necessary to lay aside the gifts for a season, they would receive a knowledge of it through the gifts. nathan west concurred in the foregoing testimony, also testified that sally crandall saw his heart, that it was full of eyes; also eyes in others' hearts, some few, some many eyes. daniel stanton testified that sally crandall said she saw his heart and saw two books in it, and that there was a nephite standing behind him to push him into his duty; also that sylvester hulet spoke in tongues in meeting, and sally crandall interpreted thus: verily, verily, thus saith the lord unto you, little band, ye must beware, for there are many who are seeking to pry into your privileges. absalom crichfield testified that when he was in jackson county last spring, the hulet branch said, in tongues, that they would be safe, during the night, from any interruption by the mob; but, before morning, lyman leonard and josiah sumner were whipped; they also said that they saw my heart, and three young women in it. brother batson and alpheus gifford concurred in much {141} of the foregoing testimony, and also other similar circumstances in addition. after an adjournment of three-quarters of an hour, the president instructed the speakers not to seek to excel, but speak according to truth and equity; and that they ought to chase darkness from their minds, and be exercised on the subject upon which they were to speak, in order that they might touch upon points of doctrine, bring hidden things to light, and make dark things, clear, etc. [sidenote: decision of the council in the hulet branch case.] after councilors had spoken, the president said: "as for the gift of tongues in the manner it was used in the hulet branch, the devil deceived them, and they obtained not the word of the lord, as they supposed, but were deceived; and as for the gift of 'seeing,' as held by the hulet branch, it is of the devil, saith the lord god." the council were unanimous in sanctioning the decision, and appointed amasa lyman and simeon carter to go and labor with brother hulet and sister crandall, and others of like faith, and set the truth in order before them. i have been thus particular in giving the history of this council, as the gift of tongues is so often made use of by satan to deceive the saints. [sidenote: elders sent forth to preach.] the council adjourned to the 7th, when about twenty elders were sent forth to preach the gospel to the world, but not in jackson or clay counties or their vicinity. [sidenote: the case of william batson.] president david whitmer testified to the council that william batson was not capable of filling his office of elder, because he had not discretion and understanding sufficient to act wisely in that capacity, whereupon the council voted unanimously, that his office and license be taken from him; to which he consented, and gave up his license. elias and isaac higbee, and jesse hitchcock, were ordained to the high priesthood, and council adjourned to the 21st of august. footnotes 1. vol. 1, p. 491. 2. the closing words in the decision signed by david whitmer and w. w. phelps as moderators and john whitmer, clerk, are: "therefore brother brown stands as a private member in this church--all this by the voice of the councilors." (far west record of high council (ms.), p. 57.) {142} chapter x. charges against the prophet on his return from zion's camp expedition--trial of elder sylvester smith. _minutes of a council held at kirtland, august 11, 1834_. this day a number of high priests and elders of the church of the latter-day saints, assembled in the new school house, for the purpose of investigating a matter of difficulty growing out of certain reports, or statements, made by elder sylvester smith, one of the high councilors of this church, accusing president joseph smith, jun., with criminal conduct during his journey to and from missouri this spring and summer. after calling the meeting to order, president joseph smith spoke at considerable length upon the circumstances of their journey to and from missouri, and very minutely laid open the causes out of which the jealousies of brother sylvester smith and others had grown. he made a satisfactory statement concerning his rebukes and chastisements upon sylvester smith and others, and also concerning the distribution of monies and other properties, calling on brethren present who accompanied him, to attest the same, all of which was satisfactory to the brethren present, as appeared by their own remarks afterwards. after president joseph smith had closed his lengthy remarks, brother sylvester smith made some observations relative to the subject of their difficulties, and began to make a partial confession for his previous conduct, asking forgiveness for accusing brother joseph publicly, on the saturday previous, of prophesying lies in the name of the lord; and for abusing (as he had said) his (sylvester's) character before the brethren, while journeying to the west. elder rigdon made some remarks, by way of reproof, upon the conduct of sylvester smith. elder john p. greene spoke: others also, followed by the clerk [oliver cowdery]: after which, on motion of elder rigdon, the assembly arranged itself into a council, bishop newel k. whitney presiding, and proceeded to discuss how this difficulty should be disposed of. {143} elder john smith thought that for brother sylvester to make a public confession in the _star_, would be the way to heal the wound. elder cahoon followed with nearly the same remarks. elder isaac hill thought it ought to be quashed and go no further: followed with the same from elder i. bishop. samuel h. smith said that it was his opinion that brother sylvester ought to make a more public confession, and send by letter, to those who are in the same transgression with himself, and inform them of this decision; and then, if necessary, make it public in the _star_. elder orson hyde thought the confession ought to be as liberal as the accusation, or that it ought to be written and published. elder john p. greene said, that if brother sylvester would view this thing in its proper light, he would be willing to make a public confession, and send it forth; and he advised him to do this for the salvation of the churches abroad. elder isaac story said, that it was his opinion, that the plaster ought to be as large as the wound; that a proper statement ought to be published abroad. the clerk [oliver cowdery] then proposed that the council send a certificate of resolution, informing the churches abroad, that the conduct of president joseph smith has been investigated, and that he has acted in a proper manner, and in every respect has conducted himself to the satisfaction of the church in kirtland; and also let brother sylvester make a proper confession, following the same minutes. elders amasa lyman, peter shirts, truman wait, roswell evans, alpheus cutler, and thomas burdick, made remarks to the same effect. elder sidney rigdon made a few remarks upon the attitude in which sylvester stood before the world, in endeavoring to preach the gospel. elder orson hyde moved for a decision relative to the first question, viz., what is to be done to arrest the evil. the moderator [bishop newel k. whitney] then proceeded, after a few remarks, to give a decision according to a motion previously made, viz., that an article be published in the _evening and morning star_, by the direction of the council, that the church in kirtland has investigated the conduct of president joseph smith, jun., while journeying to the west, and returning; and that we find that he has acted in every respect in an honorable and proper manner with all monies and other properties entrusted to his charge; after which a vote was taken and carried to the above effect. a motion was then made by orson hyde, and seconded by sidney rigdon, that a committee of three be appointed to write the article for the _star_, agreeable to the decision. {144} oliver cowdery, thomas burdick and orson hyde, were nominated and appointed a committee by unanimous vote. brother sylvester then said that he was willing to publish a confession in the _star_. oliver cowdery, clerk. [sidenote: the prophet reports his vindication to the elders in missouri.] i wrote to lyman wight, edward partridge, john corrill, isaac morley, and others of the high council of zion, from kirtland, august 16, 1834, as follows: dear brethren--after so long a time, i dictate a few lines to you, to let you know that i am in kirtland, and that i found all well when i arrived, as pertaining to health; but our common adversary had taken the advantage of our brother sylvester smith, and others, who gave a false coloring to almost every transaction, from the time we left kirtland, until we returned, and thereby stirred up a great difficulty in the church against me. accordingly i was met in the face and eyes, as soon as i had got home, with a catalogue of charges as black as the author of lies himself, and the cry was tyrant--pope--king--usurper--abuser of men--angel--false prophet--prophesying lies in the name of the lord--taking consecrated monies--and every other lie to fill up and complete the catalogue. such experiences may be necessary to perfect the church, and render our traducers mete for the devourer, and the shaft of the destroying angel. in consequence of having to combat all these, i have not been able to regulate my mind, so as to give you counsel, and the information that you needed; but that god who rules on high, and thunders judgments upon israel when they transgress, has given me power from the time i was born into the kingdom to stand; and i have succeeded in putting all gainsayers and enemies to flight, unto the present time; and notwithstanding the adversary laid a plan, which was more subtle than all others, as you will see by the next _star_, i now swim in good, clean water, with my head out. i shall now proceed to give you such counsel as the spirit of the lord may dictate. you will recollect that your business must be done by your high council. you will recollect that the first elders are to receive their endowment in kirtland, before the redemption of zion. you will recollect that council will have power to say who of the first elders among the children of zion are accounted worthy; and you will also recollect that you have my testimony in behalf of certain ones, previous to my departure. you will recollect {145} that the sooner these ambassadors of the most high are dispatched to bear testimony, to lift up a warning voice, and proclaim the everlasting gospel, and to use every convincing proof and faculty with this generation, while on their journey to kirtland--the better it will be for them and for zion. inasmuch as the indignation of the people sleepeth for a while our time should be employed to the best advantage; although it is not the will of god, that these ambassadors should hold their peace after they have started upon their journey. they should arouse the sympathy of the people. i would recommend to brother phelps, (if he be yet there,) to write a petition, such as will be approved by the high council; and let every signer be obtained that can be, in the state of missouri by them while they are on their journey to this place [kirtland] that peradventure we may learn whether we have friends or not in these united states. this petition is to be sent to the governor of missouri, to solicit him to call on the president of the united states for a guard to protect our brethren in jackson county, upon their own lands, from the insults and abuse of the mob. and i would recommend to brother wight to enter complaint to the governor as often as he receives any insults or injury; and in case that they proceed to endeavor to take life, or tear down houses, and if the citizens of clay county do not befriend us, to gather up the little army, and be set over immediately into jackson county, and trust in god, and do the best he can in maintaining the ground. but, in case the excitement continues to be allayed, and peace prevails, use every effort to prevail on the churches to gather to those regions and locate themselves, to be in readiness to move into jackson county in two years from the eleventh of september next, which is the appointed time for the redemption of zion. if--verily i say unto you--if the church with one united effort perform their duties; if they do this, the work shall be complete--if they do not this in all humility, making preparation from this time forth, like joseph in egypt, laying up store against the time of famine, every man having his tent, his horses, his chariots, his armory, his cattle, his family, and his whole substance in readiness against the time when it shall be said: 'to your tents, o israel! let not this be noised abroad; let every heart beat in silence, and every mouth be shut. now, my beloved brethren, you will learn by this we have a great work to do, and but little time to do it in; and if we do not exert ourselves to the utmost in gathering up the strength of the lord's house that this thing may be accomplished, behold there remaineth a scourge for the church, even that they shall be driven from city to city, and {146} but few shall remain to receive an inheritance; if those things are not kept, there remaineth a scourge also; therefore, be wise this once, o ye children of zion! and give heed to my counsel, saith the lord. i would inform bishop partridge that the bill i received from him was good, and when i can get our money changed for another, i will mail it to him. the brethren, up to now, have generally arrived from clay county in health, notwithstanding the warm season. i would also inform bishop partridge that i am not satisfied with brother hulet concerning the colt, and so long as unrighteous acts are suffered in the church, it cannot be sanctified, neither can zion be redeemed; and also that i was obliged to leave the consecrated horn in illinois, also brother william e. m'lellin, who was sick. we expect when he recovers that he will come to kirtland. he was very humble, and i entertain no doubt as to his standing while he continues so. we have a desire to hear concerning the cholera, and whether sister bunnel is yet alive. inform us as to all deaths, and give the names and standing of all those who are called away. the cholera is raging in detroit, cleveland, fairport, buffalo, and other places. we found it in chariton as we came through and almost every other place. it is an awful and solemn day, but this is only the foreshadowing of what is to come. the churches seem to be in a cold, languid and disconsolate state; and as the revolution of the earth is once in twenty-four hours, so we may look for frequent revolutions among this wicked and perverse generation, and also in the church of christ. when the head is sick, the whole body is faint; and when the church lifts up the head, the angel will bring us good tidings. even so. amen. joseph smith, jun. [sidenote: the plague of cholera in cleveland.] _august 21_.--doctor frederick g. williams returned from cleveland and told us concerning the plague, and after much consultation, we agreed that dr. williams should go to cleveland and commence administering to the sick, for the purpose of obtaining blessings for them, and for the glory of the lord. accordingly, we (joseph, frederick, and oliver,) united in prayer before the lord for this thing. now, o lord, grant us these blessings in the name of jesus christ. amen. [sidenote: affairs in missouri--hulet branch troubles.] the same day the high council of zion assembled at {147} the house of lyman wight, and elders simeon carter and amasa lyman made a report concerning their mission to the hulet branch. they found the church willing to receive the decision of the last council respecting the false spirits with which they had been troubled. [sidenote: charge against lyman wight.] john corrill entered a complaint against lyman wight for teaching that "all disease in this church is of the devil, and that medicine administered to the sick is of the devil; for the sick in the church ought to live by faith." elder wight acknowledged that he had taught the doctrine, and rather believed it to be correct. the president decided that it was not lawful to teach the church that all disease is of the devil, but if there is anyone who has this faith, let him have it to himself; and if there are any who believe that roots and herbs administered to the sick, and all wholesome vegetables which god has ordained for the use of man--and if any say that such things applied to the sick, in order that they may receive health, and this medicine is applied by any member of the church--if there are any among you that teach that these things are of satan, such teaching is not of god. [sidenote: resolutions of vindication.] on the 23rd of august, a council convened for the purpose of hearing the resolutions designed for the _star_, which were to be drawn up by elders oliver cowdery, thomas burdick, and orson hyde, on the subject of the difficulty existing between president joseph smith, jun., and sylvester smith. elder reynolds cahoon presided in consequence of the ill health of bishop whitney. the following preamble and resolutions were read and adopted, to wit:- whereas a report having come to this place [kirtland] censuring the conduct of president joseph smith, jun., relative to his proceedings {148} during his late journey to and from missouri; and whereas said report was calculated to create an unfavorable influence as regards the moral character and honesty of our brother, it becomes necessary for us to investigate the matter, and report the same to our brethren abroad; therefore,- _resolved_: that after hearing from the mouths of some that a suspicion rested upon their minds relative to the conduct of our president as regards his honesty and godly walk, we have investigated his whole proceedings by calling upon those who accompanied him to and from missouri, and we are happy to have it in our power to say to our brethren abroad, one and all, that we satisfied with his conduct, having learned from the clearest evidence, that he has acted in every respect worthy his high and responsible station in this church, and has prudently and cautiously preserved the good of this society at large, and is still worthy of our esteem and fellowship, and that those reports could have originated in the minds of none except such as either from a natural misunderstanding, or a natural jealousy, are easily led to conceive of evils where none exists. _resolved_: that we say to out brethren that while we are surrounded by thousands eager to grasp at a shadow, if they have a hope of turning it into a falsehood for the injury of the gospel, we exhort them to be steadfast and immovable in the truth, resting assured that while they continue to walk in the holy covenant they have professed to embrace, that nothing can in the end operate against their good; and that while wickedness abounds, as in days of old, the characters of those seeking the greatest good for their lives misrepresented, and a false shade thrown over their worthy deeds, all this is calculated to create an evil prejudice in the minds of the community, to present, if possible, the increase of light, the better to effect evil purposes and keep men in error. we say, dear brethren, may peace and the blessings of our lord jesus christ be multiplied unto you through the knowledge of truth, forever. _resolved_: that the minutes be signed by the moderator and clerk, and published to the churches in the _evening and morning star_. reynolds cahoon, moderator. oliver cowdery, clerk. we, the undersigned, members of the above named conference, for the satisfaction of our brethren abroad, feel it to be our duty to say to those with whom we have a personal acquaintance, that we were present during the foregoing investigation, and cheerfully concur in the spirit of the above minutes, and join in saying that we are perfectly satisfied that whatever impressions may have gone abroad, or whatever may {149} remain with any in this vicinity, relative to the conduct of our president, joseph smith, jun., we are certain (from evidence) that he conducted himself in all respects as set forth in the resolutions of this conference. we are induced to make these statements that the innocent may not suffer wrongfully, and that the minds of our brethren and friends may be satisfied, that every appearance of evil is, in this place, searched out, and that nothing unbecoming a society of people professing godliness is suffered to exist among them. ira ames, benson, vermont. asa lyman, parishville, new york. john rudd, springfield, erie county, pennsylvania. isaac storey, warsaw, new york. william burgess, bolton, new york. jonas putnam, bolton, new york. j.b. bosworth, from the church in norton. roswell evans, waterford, vermont. john smith, potsdam, new york. orson johnson, bath, new hampshire. oliver higley, jamestown. alman sherman, pomfret, new york. jacob bump, silver creek, new york. isaac hill, east liverpool, ohio. lorenzo young, the same. the undersigned members of this conference, having accompanied president joseph smith, jun., to and from missouri, certify that the above is a correct statement concerning his character and conduct. lyman e. johnson. heber c. kimball. [1] [sidenote: sylvester smith refuses to accept the decision of the council.] brother sylvester smith objected to abiding by the decision of the former council, and proceeded to justify himself in his former conduct; and after much discussion, the following resolution was offered by the clerk, and passed by unanimous vote:- _resolved_: that in consequence of the stand our brother, sylvester smith, has taken against the former decision of this council, that we judge him guilty of a misdemeanor, unbecoming a man in his high {150} station, and except a humble confession be made to this, council, he stands rebuked, and disqualified to act further in his office in the church, until he make proper satisfaction, or till a trail before the bishop, assisted by twelve high priests can be had. oliver cowdery, clerk of council. [sidenote: formal trial of sylvester smith.] _august 28, 1834_.--this day the high council assembled according to the direction of bishop whitney, to try brother sylvester smith, charged with a misdemeanor. the following is a copy of the complaint:- _to newel k. whitney, bishop of the church of latter-day saints in kirtland_. sir, i prefer the following charges against sylvester smith, a high priest of said church:- 1st. he has refused to submit to the decision of a council of the high priests and elders of this church, held in this place on the 11th of this month, given in a case of difficulty between said sylvester smith and joseph smith, jun. 2nd. he continues to charge said joseph smith, contrary to the decision of the before mentioned council, with improper conduct in his proceedings as president of the church of the latter-day saints, during his journey the past season to the state of missouri. as these things are exceedingly grievous to many of the saints in kirtland, and very prejudicial to the cause of truth in general, i therefore require that you summon the high council of this church to investigate this case, that a final decision may be had upon the same. i say the high council because it is a case affecting the presidency of said church. [2] sidney rigdon. kirtland, ohio, august 23, 1834. {151} _bishop whitney notifies sylvester smith of the charge_. kirtland, ohio, august 27, 1834. brother sylvester smith--whereas complaint has been made to me by counselor sidney rigdon, setting forth that you have been violating the laws of the church of the latter-day saints, you are therefore, notified to appear before the high council of high priests, to be held in the council house, in kirtland, on the 28th day of august, at ten o'clock, a.m., to answer to said charges, agreeably to the laws of the church. n. k. whitney, bishop. the presidents proceeded to nominate a high priest to fill the vacancy in the council, occasioned by the death of elder john c. carter, viz.: orson johnson--which nomination was carried unanimously, and he was ordained high councilor under the hands of counselor sidney rigdon. councilor luke s. johnson said he wished to be excused from sitting in this council, because he had been previously tempted on some matters, and that he had sinned, and wished to make a more public confession than he could make here. after some remarks from the councilors, it was decided that elder johnson continue his seat in the council. elder john p. greene was appointed to act in the place of sylvester smith; also elder amos durfee in the place of john johnson, sen., who was absent; also lyman johnson in the place of martin harris. the council was organized and complaint read. it was agreed that six councilors speak on the case. the bishop then charged the council in the name of the lord, to act according to truth and righteousness. elder reynolds cahoon testified that the testimony given before a council, on the 11th instant, was, that president joseph smith, jun., had conducted himself in a proper manner, while journeying to and from missouri; and that the council considered that sylvester smith had accused president joseph smith wrongfully, and was entirely in the fault. he further considered that everything bearing on or relating to this affair had been brought before the council, and from this they gave their decision. elder john p. greene concurred in the foregoing statements, and he supposed that brother sylvester, on the 11th instant, saw the affair in the same light in consequence of his [sylvester's] saying at the time, that he was not previously aware of the spirit that possessed him at the time he made his charges against president joseph smith. elder alpheus cutler said that he considered that the evidence given before the council on the 27th was sufficient to prove that president {152} joseph smith had conducted himself in an honorable manner during his late journey to and from missouri, and that he considered that the evidence there given was such that it could not be invalidated. elder jacob bump said that previous to the council on the 11th his mind had been agitated, and it was in consequence, in part, of reports which had been put in circulation respecting president smith's conduct during his late journey to and from missouri; but when he heard the case investigated before that council his mind was satisfied that he had been misinformed, and was fully satisfied that president joseph smith had not acted in any respect contrary to righteousness before the lord. elder asa lyman said, that previous to the council his mind had been agitated also, but was satisfied at the council; and he verily believed from the evidence there given that president joseph smith had not acted contrary to justice. elder jacob bump said that his mind was excited still further after conversing with brother sylvester, previous to the 11th, which served in a degree to excite his mind further. elder edmund bosley said that he understood the case on the 11th in the same light as stated by brothers cahoon and whitney. elders john rudd, ezekiel rider and samuel h. smith viewed the case in the same light. elder orson hyde said that he considered that brother sylvester was to publish a confession in the _evening and morning star_, and that he himself had been in the fault, and this president smith had not committed fault, as he [sylvester] had previously stated. elders alpheus cutler, j. p. greene, ezekiel rider, jacob bump, samuel h. smith, john rudd and frederick g. williams concurred. elder oliver cowdery said, that after listening to all the reports and evidences, from the beginning up to the decision on the 11th instant, he considered that brother sylvester was to acknowledge that all the charges previously preferred in public against president joseph smith were ungrounded, and that he [sylvester] was the one, and the only one in fault, touching all circumstances occurring between himself and president joseph smith, and that the other charges indirectly preferred as grievances of others, were also without foundation. elder john smith concurred in the above. elder c. durfee said that he considered that president smith was acquitted, as not being guilty of any misdemeanor before the council on the 11th. elder orson hyde said that he had accompanied president smith to missouri from mansfield in ohio, except leaving him for a short time to visit the governor of missouri. he was present when brother {153} sylvester reproved president smith concerning a certain difficulty arising about a dog; that he considered president smith's reproofs were just at the time, as he well recollects stating the same in substance to president smith. he said he did not consider this reproof had any tendency to lessen the esteem of the brethren for president smith; but if it had, in consequence of a confession in general terms from president smith about that time, he thought that sufficient to heal any hard feeling then existing against him, or that might exist; and that during his journey to the west, he could not say that he had seen anything in president smith's conduct contrary to the true principles of his profession as a man of god. elder luke s. johnson said that he fell in company with president joseph smith at mansfield, ohio, and accompanied him most of the way to missouri; and that during the whole course of the journey he did not see anything in his conduct to lessen his esteem for him as a man of god. but he said he heard president joseph smith reprove brother sylvester concerning a certain matter respecting some bread; he did not hear the whole, and thought at the time the reproofs were rather severe, but had learned since they were not any more severe than just. president joseph smith was then called upon to make a statement concerning the transactions as they happened at the time these reproofs were given. he said that brother john s. carter came to him to know whether brother sylvester had conducted himself right in the affairs between him [sylvester] and brother parley p. pratt, when brother pratt called upon brother sylvester for some bread for supper. he learned from brother pratt's mouth that brother sylvester had more bread than he needed at the time, yet directed him to some one else, who, he [brother sylvester] said, had sufficient. president smith then went with brothers pratt and john s. carter to brother sylvester's tent, where brother sylvester justified himself in not imparting a portion of his bread to brother pratt. he then rebuked brother sylvester for contending that he had done right in this case, because, if this was so, brethren might frequently retire to rest without food, and as long as he [brother sylvester] had bread he was bound to impart to those who had none; and that, under these circumstances, brother sylvester had conducted himself contrary to the principles of christ; and that his [sylvester's] mind was darkened in consequence of this covetous spirit. the moderator then adjourned the counsel until nine o'clock, a.m., tomorrow, at this place. elder hyrum smith closed by prayer. august 29th, nine o'clock, a. m., council being organized in due form, the testimony was continued as follows: {154} elder luke s. johnson said, in relation to a circumstance that occurred on the twenty-five mile prairie in missouri, that by a direction from the leader of the camp he had been back to inspect the crossing at a certain creek; that when he came up with the camp he found it moving, and as he was behind, he went on till he came up with brother wight's and sylvester's company, and found them out of the road building a fire to cook supper. as the teams passed on brother sylvester called to the leaders of companies (those who were yet behind), and asked them whom they were following; whether general wight or some other man. some hesitated a little and went on. after taking supper he [luke] went on with their company. when he came up with the camp from the creek he found that the ensign or flag commonly carried ahead for the camp to follow, was then moving forward. he further said that he understood that joseph was appointed to lead the camp; that he always, or generally, gave orders when the camp should move forward, and when it should stop; that when on his way to the creek the second time he met president smith, who told him that he joseph should order the camp to move into the prairie. when the camp came to order on the prairie in the evening, brothers wight and sylvester were called upon to state why they had sought to divide the camp. they both acknowledged that they had been out of the way by so doing, and were reproved for their conduct. relative to an assertion heretofore made, that president smith did at the time throw a trumpet or horn at brother sylvester, he did not consider at the time that the president had any intention of throwing it at brother sylvester, because he might have hit him with it, being so near to him as he was; it only fell to the ground near to them (himself and brother sylvester), but supposed that he had had it in his hand, and only threw it down as usual. he further said that the reproofs given by president smith at the time were no more severe than he had often heard him give previously; that he did not consider him angry, as he has been represented. elder hyrum smith said, that when the camp first came to the creek he and his brother joseph were forward; that while the teams were crossing brother joseph asked whether it was advisable to move into the prairie to camp. after consultation it was first advised to camp in the bushes in the edge of the prairie. while making preparations to encamp they were informed that a mob intended to make an attack upon them that night. they further consulted upon their situation, and himself and brother thayer were requested by brother joseph to go on to the edge of the prairie, where they might encamp. they looked out a place, but it was near the bushes, and brother joseph gave an order to go forward on to the prairie. some complained of the {155} order because they could not find fuel with which to cook their supper. they were told that it would be advisable to carry wood for that purpose. some further remarks were offered on the subject of a visit from a mob, and preparations were made with the guns, etc. some fears were entertained for the teams and families yet crossing the creek, and it was thought advisable to send back a company, among whom was luke s. johnson, to guard and assist them over. he then took the flag or standard--as he had previously carried it--and gave the word to move forward, and the teams immediately began to follow. after the company had come upon the prairie, himself and elder roger orton received an order to call on lyman wight to place a strong guard around the camp that night; but he [wight] refused doing anything further, because he supposed that he [hyrum] had ordered the camp on to the prairie without an order from the commander of the company. he was then informed by brother joseph that it was by his [joseph's] order that the camp moved on to the prairie. he was present when brother joseph reproved lyman wight and sylvester smith, and saw the transactions concerning the trumpet or horn; and as to brother joseph's intention or design to throw it at sylvester, he had no such thought at the time, nor could he have had such thought since; that at the time when joseph had finished his remarks to lyman wight and sylvester smith he threw the horn on the ground, and brother wight told him the next day that he had had a jealousy existing in his mind against him [hyrum] for some days, but now his mind was satisfied, and he now had no hardness or jealousy. he further said, that when he received the order for moving the camp on the prairie, brothers lyman and sylvester were near by. adjourned to one o'clock p. m. council met according to adjournment. the clerk called the names of the councilors and parties, when business was resumed. elder brigham young said, that he was in company with president joseph smith, jun., from about twenty-seven miles of this place [kirtland] till they arrived in clay county, missouri; that at the time the difficulty occurred on the twenty-five mile prairie, when the camp was divided, he concurred in what brother hyrum had said, and that he could not relate it any more circumstantially than he had done. he further said that he had not seen anything in president smith's conduct to justify the charge previously made by brother sylvester "that his heart was corrupt." so far from this, he had not seen the least shadow of anything of the kind. he had not seen anything in his [joseph's] conduct, during his journey to the west, unbecoming his profession as a man of god. _question by sylvester smith_.--did you not think that my character {156} was injured in the minds of the weaker part of the camp in consequence of those reproofs and chastisements which were given me by brother joseph? _answer_.--i did not. elder young further said in regard to a certain difficulty over a dog, that on a certain evening after crossing the mississippi river, brother sylvester came up with the remaining part of the camp, when the dog came out and barked at him; he knew not whether the dog bit him or not. the next morning, after hearing considerable complaint and murmuring concerning the dog, president smith spoke to several brethren present and said, "i will descend to that spirit that is in the camp, to show you the spirit you are of, for i want to drive it from the camp. _the man that kills that dog, (or my dog), i will whip him_." he thought that about this time brother sylvester came up, and said, "_if that dog bites me i will kill him_." joseph replied, "if you do, i will whip you." sylvester said, "if you do, i shall defend myself the best way that i can!" brother joseph then said that he "would do it in the name of the lord." president smith then asked the brethren if they were not ashamed of such a spirit. said he, "_i am_." he then proceeded to reprove them for condescending to that spirit; that they ought to be above it; that it was the spirit of a dog; and men ought never to place themselves on a level with the beasts; but be possessed of a more noble disposition. he [joseph] then said, he had condescended to that spirit, in order to show the spirit which was among them. elder young further said, that this explanation gave general satisfaction, and the most of the brethren saw that he had only made these remarks for the purpose of instructing them, and warning them against such a spirit or disposition. elders lyman e. johnson and heber c. kimball concurred. elder david elliot said he was not present when those reproofs were given in the morning; that the circumstances were related to him afterwards, which unfavorably affected his mind, and gave him some disagreeable feelings; that at noon he heard president joseph give a further explanation, which perfectly satisfied him. he further said, that during the forenoon he learned there were many of the brethren dissatisfied with president smith's remarks in the morning concerning the dog, but that after the explanation at noon so generally given, he thought that every one in the camp might have understood president smith's purpose. elder lorenzo booth concurred in the statement of elder young; though he was not present in the morning when the reproofs were given {157} concerning the dog; that he was with president smith from twenty-seven miles from this place [kirtland] to missouri, and a part of the way home; that he did not see anything in president smith's character derogatory to a man professing religion; that he was present during a certain transaction which occurred during their journey home, respecting certain articles of bedding: that he had heard since his return that president smith and ezra thayer had fought; that he was present during the whole transaction, and there was no fighting. he further said, in relation to a certain report which had come to his knowledge since his return from missouri, that president smith had taken a bed quilt which was not his property; that while at new portage, ohio, on their way to missouri, one of the brethren gave him [joseph] two bed quilts, which he [booth] had charge of, as he was the individual who drove the team for president smith, and had charge of the baggage; that before leaving clay county, missouri, he [booth] took them to be washed, and after starting for home he put them on board of the wagon, the baggage of which he had the charge during their journey home; that he brought the same back with him, has seen them since, and knows that the one which was said to be the property of another individual, is the one which was given president smith at norton. counselor frederick g. williams said, while at norton certain articles were handed him to mark, among which were two bed quilts, which he marked with common ink; has seen certain bed quilts since his return, and has no doubt but this one in question is the one he marked. elder brigham young further said relative to a difficulty about some bread, that elder john s. carter, on their journey to missouri, on the line between ohio and indiana, said to president smith, "is this thing right?" "what thing?" "concerning parley p. pratt's asking brother sylvester for some bread for supper." he then learned that brother pratt had asked brother sylvester for some bread; that sylvester had bread at the time, but directed brother pratt to some one else, who he [sylvester] said had sufficient; that elder pratt called upon that individual, and could not obtain any; that he was present when president smith told brother sylvester that he had not acted right in the matter, that he ought to impart when he had it instead of directing one where he was not certain he could obtain, that by so doing some might be deprived of food at times. he further said, that brother sylvester contended he had been right, and justified his own conduct in the matter; that joseph reasoned with sylvester to convince him that he [sylvester] was in fault; but he continued to justify his course till president smith reproved him sharply. {158} he frequently heard the brethren speak of this circumstance, and all whom he had heard say anything on the subject, manifested a satisfaction with president smith, and thought his observations correct, and the principles which he advanced, just. elder lyman sherman said that he concurred in elder young's statement concerning the bread; that he thought it was generally known that elder pratt, in consequence of brother sylvester's not furnishing him with bread, was deprived of bread that night; that at the time he [joseph] told him [sylvester] that brother parley did not obtain any bread in consequence of brother sylvester not supplying him with it. elder jacob bump said, that since the brethren's return from the west he had gone with sylvester to elder rigdon to advise concerning the adjusting of certain complaints which were in circulation respecting president joseph smith's conduct on the journey to and from missouri; that brother sylvester told brother rigdon that elder pratt did obtain bread of the individual to when he sent him. elder orson hyde said, that he concurred in the statements of elder brigham young concerning the circumstances which occurred at the time the difficulty arose about the bread. elders lyman johnson and heber c. kimball concurred in the same statement. elder orson hyde then exhibited an account current, taken from the receipts of monies and other property expended during their late journey to and from missouri. this account was taken from documents during the journey by counselor frederick g. williams, who said that the account exhibited was correctly taken from his accounts, as he had the charge of the monies, and attended to paying them out, etc. the case was then submitted to the council, and the councilors severally spoke in their turns, followed by the complainant and accused, as follows:--first, the councilors: jared carter commenced fifteen minutes before six o'clock, p. m., and spoke twenty-five minutes. joseph smith, sen., commenced ten minutes past six o'clock and spoke five minutes. john smith commenced fifteen minutes past six o'clock and spoke ten minutes. lyman e. johnson commenced twenty-five minutes past six o'clock and spoke one minute. oliver cowdery commenced twenty-eight minutes past six and spoke two hours and twelve minutes. joseph coe commenced twenty minutes before nine o'clock and spoke five minutes. the accuser, sidney rigdon, commenced fifteen minutes before nine o'clock and spoke five minutes. oliver cowdery spoke seven minutes more. {159} the accused, sylvester smith, commenced eighteen minutes before ten o'clock and spoke one hour and eighteen minutes. the moderator then gave the following decision: "that if brother sylvester smith will acknowledge the following items of complaint before this council, and publish the same in print; that he can remain yet a member of this church, otherwise he is expelled from the same, viz.: first, he is to acknowledge that he has wickedly and maliciously accused our president, joseph smith, jun., with prophesying lies in the name of the lord, once on the line between ohio and indiana, and at another time after crossing the mississippi river, and at another time, after leaving the church in missouri, at florida; that he is to acknowledge, that in making these charges against president joseph smith, jun., he has himself wilfully and maliciously lied; that he has maliciously told falsehoods in saying that president joseph smith, jun., has abused him with insulting and abusive language, and also in injuring his character and standing before the brethren while journeying to missouri; that he further cast out insinuations concerning president joseph smith's character, which was also an evil and malicious design to injure president smith's standing in the church; that he further acknowledge that he has abused the former councils which have sat upon this case, and wickedly and maliciously insulted their just and righteous decisions; that he has further tantalized this present council, in seeking to excuse himself contrary to the advice of the counselors, after acknowledging that it was organized by the direction of revelation; and further, that he has wilfully and maliciously lied, by saying that brother joseph smith, jun., had prohibited the liberty of speech on their journey to missouri; that he also acknowledge that he has wickedly and maliciously lied by charging president joseph smith, jun., of being possessed of a heart as corrupt as hell." the councilors were then called upon to give their assent to the foregoing decision, and they concurred unanimously. "i hereby certify that the foregoing charges or complaint are just and true, and hereby acknowledge the same, as set forth in the decisions of this council, by signing my own proper name to their minutes, with my own hand. (signed) "sylvester smith." the above was signed for fear of punishment. [3] {160} the council then proceeded to other business, president joseph smith presiding. council agreed that the church in kirtland be instructed in their particular duties, etc., on sunday next, by president joseph smith, jun. it was further decided that elder brigham young be appointed to take the lead in singing in our meetings. the council then closed, at fifteen minutes before three o'clock, a. m., on the 30th of august, 1834. brother reynolds cahoon prayed. oliver cowdery, orson hyde, clerks. footnotes 1. the foregoing resolutions to this point were all published in the _evening and morning star_, vol. 2, no. 23, august, 1834. 2. this has reference to the special high council of the church authorized to try the president of the high priesthood, who is also the president of the church, should he be found in transgression. the council consists of the presiding bishop of the church, assisted by twelve high priests, agreeable to the revelation which says: "and inasmuch as a president of the high priesthood shall transgress, he shall be had in remembrance before the common council of the church, who shall be assisted by twelve counselors of the high priesthood; and their decision upon his head shall be an end of controversy concerning him. thus, none shall be exempt from the justice and the laws of god, that all things may be done in order and in solemnity before him, according to truth and righteousness." doctrine and covenants, sec. 107:82-84. as remarked by elder rigdon, inasmuch as this case was one involving charges against the presidency of the church, it was proper that it should be heard by this special council of the church. 3. this remark assigning a "fear of punishment" as the reason why sylvester smith signed the above acquiescence in the decision of the council, may have been true at the time it was signed; but in justice to sylvester smith the fact ought to be known that after time to reflect upon his conduct and his accusation against the prophet his mind underwent a very radical change: for in a communication to the _messenger and advocate_, under date of october 28, 1834, he volunteered a most complete vindication of the prophet's course while on the zion's camp expedition, and made a most humble confession of his own shortcomings. following is the communication referred to: _dear brother_: "having heard that certain reports are circulating abroad, prejudicial to the character of brother joseph smith, jun., and that said reports purport to have come from me, i have thought proper to give the public a plain statement of the facts concerning this matter. it is true, that some difficulties arose between brother joseph smith, jun., and myself, in our travels the past summer to missouri; and that on our return to this place i laid my grievances before a general council, where they were investigated in full, in an examination which lasted several days, and the result showed to the satisfaction of all present, i believe, but especially to myself, that in all things brother joseph smith, jun., had conducted worthily, and adorned his profession as a man of god, while journeying to and from missouri. and it is no more than just that i should confess my faults by saying unto all people, so far as your valuable and instructive paper has circulation, that the things that i accused brother smith of were without foundation; as most clearly proven, by the evidence which was called, to my satisfaction. and in fact, i have not at any time withdrawn my confidence and fellowship from brother joseph smith, jun., but thought that he had inadvertently erred, being but flesh and blood, like the rest of adam's family. but i am now perfectly satisfied that the errors of which i accused him before the council, did not exist, and were never committed by him; and my contrition has been and still continues to be deep, because i admitted thoughts into my head which were not right concerning him; and because that i have been the means of giving rise to reports which have gone abroad, censuring the conduct of brother joseph smith, jun., which reports are without foundation. and i hope that this disclosure of the truth, written by my own hand, and sent abroad into the world, through the medium of the _messenger and advocate_, will put a final end to all evil reports and censurings which have sprung out of anything that i have said or done. "i wish still further to state for the relief of my own feelings, which you must be sensible are deeply wounded in consequence of what has happened, that i know for myself, because i have received testimony from the heavens that the work of the lord, brought forth by means of the book of mormon, in our day through the instrumentality of brother joseph smith jun., is eternal truth, and must stand, though the heavens and the earth pass away. "please give publication to the above, and oblige a lover of righteousness and truth. yours in the testimony of jesus, "sylvester smith." "to o. cowdery, kirtland, october 28, 1834." {161} chapter xi. a moment's peace--council meetings in ohio and missouri. [sidenote: temporary peace.] the excitement of the people began to subside and the saints, both in missouri and ohio, began to enjoy a little peace. the elders began to go forth, two and two, preaching the word to all that would hear, and many were added to the church daily. [1] [sidenote: the prophet as foreman.] _september 1_.--i continued to preside over the church, and in forwarding the building of the house of the lord in kirtland. i acted as foreman in the temple stone quarry, and when other duties would permit, labored with my own hands. [sidenote: message to wm. cherry.] _september 2_.--conference wrote brother william cherry, by orson hyde, clerk, to correct a report to the effect that "he had been cut off from the church;" and advising the brethren not to find fault with one another, after having returned from such an arduous journey as that to missouri had been, and especially since their offerings had been accepted of the lord; also encouraging brother cherry and others to move west. [sidenote: covenant of edmund bosley.] on the 4th, elder edmund bosley said that, if he could obtain the management of his property, in one year, he would consecrate it for the printing of the word of the lord. {162} _minutes of a conference of elders, of new portage, ohio, held september 8, 1834_. after prayer, president joseph smith, jun., and oliver cowdery united in anointing with oil and laying hands upon a sick sister. she said she was healed, but requested us to pray that her faith fail not, saying if she did not doubt she would not be afflicted any more. president joseph smith then made remarks upon the subject of false spirits. elder ambrose palmer presented a case that had previously occasioned some difficulty in the church, which was that brother carpenter had been tried for a fault before the church, and the church gave him a certain time to reflect whether he would acknowledge his error or not. brother gordon, at the time, spoke in tongues, and declared that brother carpenter should not be shown any lenity. elder palmer wished instruction on this point, whether they had proceeded right or not, as brother carpenter was dissatisfied. president joseph smith then gave an explanation of the gift of tongues, that it was particularly instituted for the preaching of the gospel to other nations and languages, but it was not given for the government of the church. he further said, if brother gordon introduced the gift of tongues as a testimony against brother carpenter, it was contrary to the rules and regulations of the church, because in all our decisions we must judge from actual testimony. elder gordon said the testimony was received and the decision given before the gift of tongues was manifested. president smith advised that we speak in our own language in all such matters, and then the adversary cannot lead our minds astray. elder palmer stated that when he was presiding in a conference, several of the brethren spoke out of order, and elder j. b. bosworth refused to submit to order according to his request; and he wished instructions on this point, whether he or some one else should preside over this branch of the church; and also whether such conduct could be approved in conferences. brother gordon made some remarks on the same subject. president smith said, relative to the first question, that brother gordon's tongue in the end did operate as testimony, as, by his remarks in tongues, the former decision was set aside and his [given in tongues] taken; that it was his [president smith's] decision that brother {163} gordon's manifestation was incorrect, and from a suspicious mind. he approved the first decision, but discarded the second. brother joseph keeler acknowledged that in the former decision he had acted hastily himself in urging brother carpenter to make acknowledgment without having time to reflect; and asked forgiveness wherein he had erred. brother gordon said he discovered that he was in error, and was satisfied with the counsel, and was willing to ask forgiveness of the brethren and of the lord. decision was then given on the second question, that elder bosworth was out of his place in opposing elder palmer when the latter presided in the conference. the two decisions were confirmed by unanimous vote of the conference. a motion was then made and passed by unanimous vote that a letter be written to brother j.d. bosworth, informing him of the last decision--that he acted out of place in opposing elder palmer in a former conference when requested to take his seat that the business might proceed according to order--and that such letter be signed by the clerk of this conference. the case of elder milton stow was then presented, when it was proven that he had delivered prophecies at two different times that were not true; at one time in saying that zion was already redeemed, and at another in saying that brother carpenter was cut off forever and also in saying that sister carpenter was dead. it was decided by vote, that brother milton stow be and by the decision of this conference is, suspended from the privileges of this church of latter-day saints, and from acting in the authority of an elder in said church of the latter-day saints, till he appear before the bishop's council in kirtland and make proper satisfaction. conferences closed by prayer. oliver cowdery, clerk of conference. the following letter was written according to the instruction of the conference, as recorded in the foregoing minutes:- _to joseph b. bosworth, a high priest in the church of latter-day saints_. new portage, ohio, september 8, 1834. dear brother:--by a decision of this conference i am directed to inform you that a difficulty has been presented to this body which arose {164} in a former conference between yourself and elder ambrose palmer, to the effect that in a former conference where elder palmer presided, according to the office of his appointment as president of this [new portage] branch of the church of the latter-day saints, you, when requested by him to be seated, refused to submit to his decision, and spoke disrespectfully to our brother while acting in his calling, which has occasioned offense to the conference. it is the decision, therefore, of this conference, that you come before the church, (as you are not present to do it at this conference) and make the proper confession required in the law of the lord. why i say disrespectfully is because when you were requested to be seated and to desist from speaking, you said you had as much right to speak as elder palmer. oliver cowdery, clerk of conference. _extracts from the minutes of the high council of zion, assembled in clay county, september 10, 1834_. the following brethren were chosen to fill the places of absent members:--zebedee coltrin for parley p. pratt; hazen aldrich for solomon hancock; elias higbee for newell knight; isaac higbee for william e. m'lellin; peter dustin for orson pratt. elisha h. groves was ordained a high priest. a letter was read from president joseph smith to w. w. phelps, dated 16th of august; also a petition written by w. w. phelps to the governor of the state of missouri was read and accepted. calvin beebe and levi jackman were nominated as first elders to go forth to kirtland, preaching by the way, and if approved by president joseph smith, should be accounted worthy, and numbered as such. [2] it was decided by the president, and sanctioned by the council, that the first elders go forth as soon as they can get ready, and preach by the way to kirtland. voted, that those elders that came up in the camp apply for a release from lyman wight, [3] and receive a recommendation to bishop partridge, to go forth to preach the gospel. thomas b. marsh, secretary pro tem. {165} _minutes of the high council at kirtland, september 24, 1834_. joseph smith, jun., presiding, assisted by sidney rigdon and frederick g. williams, counselors. jared carter and martin harris were absent. after prayer, the president made some remarks; when the case of sylvester smith was called up to inquire whether or not, under existing circumstances, he can fill the office of high councilor. it was decided that four councilors speak on the case, viz.: samuel h. smith and orson johnson, luke johnson and orson hyde. the councilors severally spoke in their course, followed by brother sylvester; after which the assistant presidents spoke; when the president gave a decision, that brother sylvester stand no longer a high councilor, but that he retain the office of high priest, and continue to lift up his voice in the name of jesus in preaching the gospel--to which the council assented, and brother sylvester gave his assent with thankfulness. the president nominated hyrum smith to fill the office vacated by sylvester smith. the nomination was seconded by the clerk. the councilors and all present voted for the nomination. the president led in prayer, and then he ordained hyrum smith to the office of high councilor, pronouncing blessings upon him in the name of the lord; after which joseph smith, sen., blessed his son hyrum in the name of the lord, confirming the same blessings. elders john p. greene and brigham young were then appointed to fill the vacancies occasioned by the absence of councilors jared carter and martin harris. the council then proceeded to appoint a committee to arrange the items of the doctrine of jesus christ, for the government of the church of latter-day saints, which church was organized and commenced its rise on the 6th of april, 1830. these items are to be taken from the bible, book of mormon, and the revelations which have been given to the church up to this date, or that shall be given until such arrangements are made. councilor samuel h. smith nominated president joseph smith, jun., oliver cowdery, sidney rigdon, and frederick g. williams to compose said committee, which was seconded by councilor hyrum smith. the councilors then gave their vote in the affirmative, which was also agreed to by the whole conference. the council then decided that said committee, after arranging and publishing said book of covenants, have the avails of the same. the council then decided that a notice be published to the churches and conferences abroad that high priests be ordained hereafter, in {166} the high council at kirtland, and receive licence signed by the clerk of the council. the council decided that bishop whitney be privileged, considering his present embarrassed circumstances, to make such arrangements with his store as he shall deem most advisable. closed by prayer. oliver cowdery, orson hyde, clerks. footnotes 1. end of manuscript "record a." 2. that is, they should be numbered among the elders to receive their endowments in kirtland, if approved by the prophet, seer, and revelator, joseph smith, as provided by the revelation of june 22nd. (see p. 108.) 3. who, it will be remembered, was appointed "general of the camp" (p. 88); and in the absence of the "commander-in-chief," was first in command; hence the direction to apply to him for release. {167} chapter xxii. change in church periodicals--the covenant of tithing--close of the year 1834. [sidenote: "messenger and advocate" founded.] _october 1-15_.--great exertions were made to expedite the work of the lord's house, and notwithstanding it was commenced almost with nothing, as to means yet the way opened as we proceeded, and the saints rejoiced. the former part of october was spent in arranging matters respecting the lord's house and the printing office, for it had previously been published that the _evening and morning star_ would be discontinued, and a new paper issued in its place, entitled _the latter-day saints messenger and advocate_. [1] [sidenote: the prophet's labors in michigan.] {168} having accomplished all that could be done at present, on the 16th of the month, in company with my brother hyrum smith, and elders david whitmer, frederick g. williams, oliver cowdery, and roger orton, left kirtland for the purpose of visiting some saints in the state of michigan, where, after a tolerably pleasant journey, we arrived at pontiac on the 20th. while on our way up the lake on board the steamer _monroe_, elder cowdery had a short discussion with a man calling his name ellmer. he said that he was "personally acquainted with joe smith, had heard him preach his lies, {169} and now, since he was dead, he was glad! he had heard joe smith preach in bainbridge chenango county, new york, five years since; he knew it to be him, that he [joseph smith] was a dark complexioned man," etc. ellmer appeared to exult most in that "joe" was dead, and made his observations in my presence. i concluded that he learned it from the popular priests of the day, who, through fear that their craft will be injured, if their systems are compared with the truth, seek to ridicule those who teach the truth, and thus i am suffering under the tongue of slander for christ's sake, unceasingly. god have mercy on such, if they will quit their lying. i need not state my complexion to those that have seen me, and those who have read my history thus far, will recollect that five years ago i was not a preacher, as ellmer represented; neither did i ever preach in bainbridge. [2] after preaching, and teaching the saints in michigan as long as our time would allow, we returned to kirtland, greatly refreshed from our journey, and much pleased with our friends in that section of the lord's vineyard. [sidenote: preparation of the school for the elders.] it now being the last of the month, and the elders beginning to come in, it was necessary to make preparations for the school for the elders, wherein they might be more perfectly instructed in the great things of god, during the coming winter. a building for a printing office was nearly finished, and the lower story of this building was set apart for that {170} purpose, (the school) when it was completed. so the lord opened the way according to our faith and works, and blessed be his name. [sidenote: strenuous life of the prophet.] no month ever found me more busily engaged than november; but as my life consisted of activity and unyielding exertions, i made this my rule: _when the lord commands, do it_. among other matters, the following letter was sent to george james, brownhelm, ohio, by order of the high council: kirtland, november 10, 1834. dear brother:--there having been serious complaints presented to us against you, we sincerely request you to come to kirtland immediately, as it will be necessary that a proper notice be taken of the same. we do not write the above with a view to accuse you ourselves, but you know the great responsibility resting upon us and the propriety of noticing charges, especially when they are preferred against men in important and interesting stations in the church of the saints. we have truly written the above with feelings of deep interest for your own welfare and standing in the church; and we do hope you will not fail to come down immediately, as the representations made to us will require immediate notice. it is necessary for us to inform you that until you appear and make the satisfaction requisite, you are suspended from acting in the authority of the office to which you have been previously ordained. with feelings of respect we subscribe ourselves, your brethren in the new covenant, joseph smith, jun. sidney rigdon. oliver cowdery, clerk of the high council. i continued my labors daily, preparing for the school, and received the following: _revelation given november 25, 1834_. [3] 1. it is my will that my servant warren a. cowdery should be appointed and ordained a presiding high priest over my church in the land of freedom and the regions round about; {171} 2. and should preach my everlasting gospel, and lift up his voice and warn the people, not only in his own place, but in the adjoining counties. 3. and devote his whole time to this high and holy calling which i now give unto him, seeking diligently the kingdom of heaven and its righteousness, and all things necessary shall be added thereunto, for the laborer is worthy of his hire. 4. and again, verily i say unto you, the coming of the lord draweth nigh, and it overtaketh the world as a thief in the night: 5. therefore, gird up your loins that you may be the children of light, and that day shall not overtake you as a thief. 6. and again, verily i say unto you, there was joy in heaven when my servant warren bowed to my sceptre, and separated himself from the crafts of men. 7. therefore, blessed is my servant warren, for i will have mercy on him, and notwithstanding the vanity of his heart, i will lift him up, inasmuch as he will humble himself before me; 8. and i will give him grace and assurance wherewith he may stand, and if he continue to be a faithful witness and a light unto the church, i have prepared a crown for him in the mansions of my father. even so. amen. the same day, hon. j. t. v. thompson, missouri state senator, wrote elder phelps, at liberty, as follows: jefferson city, nov. 25, 1834. dear sir:--i will say to you that your case with the jackson people has been mentioned to the highest officer in the sate, the governor. he speaks of it in his message, and so much of his message will be referred to a committee. i am not able to say what will be their report, but i will write you again. i have the honor, etc., j. t. v. thompson. the following is that portion of the governor's message referred to in the foregoing letter: in july, 1833, a large portion of the citizens of jackson county organized themselves and entered into resolutions to expel from that county a religious sect called mormons, who had become obnoxious to them. in november following, they effected their object; not, however, without the loss of several lives. {172} in the judicial inquiry into these outrages, the civil authorities who had cognizance of them, deemed it proper to have a military guard for the purpose of giving protection during the progress of the trials. this was ordered, and the attorney-general was requested to give his attention during the investigation, both of which were performed, but all to no purpose. as yet none has been punished for these outrages, and it is believed that, under our present laws, conviction for any violence committed against a mormon cannot be had in jackson county. these unfortunate people are now forbidden to take possession of their homes, and the principal part of them, i am informed, are at this time living in an adjoining county, in a great measure upon the charity of its citizens. it is for you to determine what amendments the laws may require so as to guard against such acts of violence for the future. _minutes of a council held at kirtland, november 28th_. a council convened this evening to transact business according to the regulations of the church; joseph smith, jun., sidney rigdon and frederick g. williams presiding. eight councilors present. john johnson and hyrum smith were appointed to speak. a letter from the church in lewis, essex county, new york, was presented by brothers john h. tippits, and joseph h. tippits, and read by the clerk. said letter contained an account of money and other property sent by the church in lewis, in the care of said brethren, to carry to missouri to purchase land. these elders wished the advice of the council, whether they had better pursue their journey or not. the two councilors spoke on the case, followed by president williams, councilor orson hyde and the clerk; after which president rigdon gave a decision that our brethren be advised to tarry in this place during the winter; in which the council concurred. the two brethren then arose respectively and said they were perfectly satisfied with the decision of the council. the amount donated by the church in lewis is, according to their letter, in cash, $473.29. the amount in _star_ property is $375.11. total, $848.40. the council then decided that president joseph smith, jun., take such amount of said money as those brethren can part with for the present, by giving sufficient security, to be paid with interest by the 15th of april, 1835. it was ascertained by the council that sister caroline tippits held $149.75 of the money mentioned in said letter, she was accordingly called into the council, and expressed a willingness to loan the same. {173} one note of $280 was drawn in favor of john h. tippits, and another of $150, in favor of caroline tippits, each due april 15, 1835. signed by joseph smith, jun., oliver cowdery, and frederick g. williams. oliver cowdery, clerk. the following letter was presented by john h. tippits, and formed the subject for consideration by the preceding council, written to president joseph smith, jun., and the high council in kirtland, by alvah l. tippits, to be sent greeting: president smith will recollect the time i left kirtland last winter in order to come to dispose of the property i had in possession, which i have been striving to do from that time till about the first of september last, but i have felt very uneasy while the commandment has gone forth for the eastern churches to flee unto the west. the 1st, or about the 1st of september, with two of my brethren, i took the revelation concerning the redemption of zion and read it, and then we agreed to ask god to enable us to obey the same. as we live in the eastern states, our minds were impressed with these important lines: "therefore, a commandment i give unto all the churches, that they shall continue to gather together unto the places which i have appointed; nevertheless as i have said unto you in a former commandment, let not your gathering be in haste, nor by flight; but let all things be prepared before you: and in order that all things be prepared before you, observe the commandment which i have given concerning these things, which saith, or teacheth, to purchase all the lands with money, which can be purchased or money, in the region round about the land which i have appointed to be the land of zion, for the beginning of the gathering of my saints; all the land which can be purchased in jackson county and the counties round about, and leave the residue in mine hand. now, verily i say unto you, let all the churches gather together all their monies; let these things be done in their time, but not in haste, and observe to have all things prepared before you. and let honorable men be appointed, even wise men, and send them to purchase these lands; and the churches in the eastern countries, when they are built up, if they will hearken unto this counsel, they may buy lands and gather together upon them; and in this way they may establish zion." [4] after further consideration and much prayer, we carried the case before the church in this place, which met the approbation of the same. {174} accordingly we strove to become of one heart and one mind, and appointed a day for fasting and prayer, and asked the lord to enable us to collect all our monies; and appointed a day for the church to come together for counsel. accordingly we came together, and after conversation, chose a moderator and clerk to keep the records of the church; counseled concerning property owned by the church, and commenced to make sale and collect pay according to the voice of the church in order to collect all monies owned by the church, and send by the hands of wise men, who were appointed by the voice of the church; one elder and one priest, according to the will of god. alvah l. tippits. lewis, county of essex, new york, october 20, 1834. the members of a branch of the church of the latter-day saints, agreeable to the requirement of heaven, have striven to unite their hearts and views, in order to be found spotless before the blazing throne of the great jehovah when he comes to make us his jewels, and for this end to send property by the hands of wise men, appointed by the voice of the church, agreeable to the revelation concerning the redemption of zion, for the purpose of purchasing land in jackson county, or counties round about, for the inheritance of the church. agreeable to this, we give our names with the affixed sums annexed: cash property joseph h. tippits $98.67 $120.37 alvah tippits 34.63 80.00 john h. tippits 171.05 51.93 henry adams 11.13 8.75 zebulon adams 1.75 caroline tippits 151.06 107.00 david bragg 5.00 1.06 gustavus a. perry 6.00 total, $848.40; $100.00 for boots and shoes, to be left in kirtland. the wise men appointed are john h. tippits and joseph h. tippits. [sidenote: the covenant of tithing.] on the evening of the 29th of november, i united in prayer with brother oliver for the continuance of {175} blessings. after giving thanks for the relief which the lord had lately sent us by opening the hearts of the brethren from the east, to loan us $430; after commencing and rejoicing before the lord on this occasion, we agreed to enter into the following covenant with the lord, viz.: that if the lord will prosper us in our business and open the way before us that we may obtain means to pay our debts; that we be not troubled nor brought into disrepute before the world, nor his people; after that, of all that he shall give unto us, we will give a tenth to be bestowed upon the poor in his church, or as he shall command; and that we will be faithful over that which he has entrusted to our care, that we may obtain much; and that our children after us shall remember to observe this sacred and holy covenant; and that our children, and our children's children, may know of the same, we have subscribed our names with our own hands. (signed) joseph smith, jun. oliver cowdery, _a prayer_. and now, o father, as thou didst prosper our father jacob, and bless him with protection and prosperity wherever he went, from the time he made a like covenant before and with thee; as thou didst even the same night, open the heavens unto him and manifest great mercy and power, and give him promises, wilt thou do so with us his sons; and as his blessings prevailed above his progenitors unto the utmost bounds of the everlasting hills, even so may our blessings prevail like his; and may thy servants be preserved from the power and influence of wicked and unrighteous men; may every weapon formed against us fall upon the head of him who shall form it; may we be blessed with a name and a place among thy saints here, and thy sanctified when they shall rest. amen. [sidenote: a prophecy.] _november 30_.--while reflecting on the goodness and mercy of god this evening, a prophecy was put into our hearts, that in a short time the lord would arrange his providences in a merciful manner and send us assistance to deliver us from debt and bondage. [sidenote: school at kirtland for the elders.] _december 1_.--our school for the elders was now well {176} attended, and with the lectures on theology, [5] which were regularly delivered, absorbed for the time being everything else of a temporal nature. the classes, being mostly elders gave the most studious attention to the all-important object of qualifying themselves as messengers of jesus christ, to be ready to do his will in carrying glad tidings to all that would open their eyes, ears and hearts. [sidenote: oliver cowdery ordained an assistant-president.] according to the direction of the holy spirit, on the evening of the 5th of december, while assembled with sidney rigdon, frederick g. williams, and oliver cowdery, conversing upon the welfare of the church, i laid my hands on brother oliver cowdery, and ordained him an assistant-president, saying these words: "in the name of jesus christ, who was crucified for the sins of the world, i lay my hands upon thee and ordain thee an assistant-president to the high and holy priesthood, in the church of the latter-day saints." [6] [sidenote: thanks to governor dunklin.] {177} on the 11th, elder phelps wrote from liberty, clay county, to j. t. v. thompson, jefferson city, in reply to his letter of the 25th november, expressive of thankfulness to his excellency, governor dunklin, for introducing the sufferings of the saints in his message; also asking counsel "whether it would avail anything for the society to petition the legislature for an act to reinstate them in their rights," etc.; and requesting him to confer with his friends and his excellency on the subject, and give an early answer. [sidenote: revived hopes.] about the middle of the month, the message of governor dunklin, of missouri, to the legislature, arrived at kirtland. it was read with great interest, and revived the hopes of the church for the scattered brethren of jackson county. elder phelps wrote again to esquire thompson, on the 18th as follows: dear sir--by this mail i have forwarded to captain atchison, of the lower house, a petition and documents, on the subject of our rights in jackson county. he will hand them to you for the senate, when they are through with them in the house. i shall be greatly obliged, if you will lay them before your honorable body; and any information {178} you may require, or even personal attendance, write, and you shall have it if it is in my power. as a people, all we ask is our rights. with esteem, etc., w. w. phelps. [sidenote: thompson and atchison promise assistance.] on the 20th messrs. thompson and atchison wrote elder phelps from the "senate chamber," acknowledging the receipt of his letter, stating that the committee on the governor's message had not reported, and recommending the saints to get up a petition to the legislature, with as many signatures as possible, promising their assistance and influence to obtain redress of grievances. a petition was accordingly forwarded; but the year closed without bringing anything to pass for the relief of the saints in missouri. [7] footnotes 1. the following is the explanation given in the _evening and morning star_ for this change in the name of the church periodical: "as the _evening and morning star_ was designed to be published at missouri, it was considered that another name would be more appropriate for a paper in this place [kirtland] consequently, as the name of this church has lately been entitled the church of the latter-day saints, and since it is destined, at least for a season, to hear the reproach and stigma of this world, it is no more than just that a paper disseminating the doctrines believed by the same, and advocating its character and rights should be entitled _the latter-day saints messenger and advocate_." there was also a change announced in the form of the church periodical. the _evening and morning star_ as first published was a quarto, but the _messenger and advocate_ was to be published in octavo form for greater convenience in binding and preserving. it was also announced that the two volumes of the _star_ would be reprinted in octavo form; which, by the way, was done. this first number of the _messenger and advocate_ contained a summary of the most prominent points of doctrine believed in by the church at that time, signed by oliver cowdery; and as the doctrine development in the church is a prominent feature of this work, that summary is here appended: "we believe in god, and his son jesus christ. we believe that god, from the beginning, revealed himself to man, and that whenever he has had a people on earth, he always has revealed himself to them by the holy ghost, the ministering of angels or his own voice. we do not believe that he ever had a church on earth without revealing himself to that church; consequently there were apostles, prophets, evangelists pastors, and teachers in the same. "we believe that god is the same in all ages, and that it requires the same holiness, purity, and religion to save a man now as it did anciently; and that, as he is no respecter of persons, always has, and always will reveal himself to men when they call upon him. "we believe that god has revealed himself to men in this age, and commenced to raise up a church preparatory to his second advent, when he will come in the clouds of heaven with power and great glory. "we believe that the popular religious theories of the day are incorrect; that they are without parallel in the revelations of god, as sanctioned by him; and that however faithfully they may be adhered to, or however jealously or warmly they may be defended, they will never stand the strict scrutiny of the word of life. "we believe that all men are born free and equal; that no man, combination of men, or government of men has power or authority to compel or force others to embrace any system of religion, or religious creed, or to use force or violence to prevent others from enjoying their own opinions, or practicing the same, so long as they do not molest or disturb others in a manner to deprive them of their privileges as free citizens, or of worshiping god as they choose, and that any attempt to do so is an assumption unwarrantable in the revelations of heaven, and strikes at the root of civil liberty, and is a subversion of all equitable principles between men and man. "we believe that god has set his hand the second time to recover the remnant of his people, israel; and that the time is near when he will bring them from the four winds with songs of everlasting joy, and reinstate them upon their own lands which he gave their fathers by covenant. "and further, we believe in embracing good wherever it may be found; of proving all things, and holding fast to that which is righteous. this, in short, is our belief, and we stand ready to defend it upon its own foundation whenever it is assailed by men of character and respectability. and while we set upon these broad principles, we trust in god that we shall never be confounded. "oliver cowdery." "kirtland, ohio, october, 1834" 2. in a communication to the first number of the _messenger and advocate_, october, 1831, elder oliver cowdery gives substantially the same account of this incident. after a somewhat lengthy statement of how he refuted ellmer's assertion that the savior had not been seen since his ascension, he continues: "how far this conversation was, or will be, productive of good, i am unable to say; but by that means numbers heard, and no doubt felt an increased anxiety to learn something further relative to this 'strange work.' one individual purchased a book of mormon, notwithstanding mr. ellmer's bitter cry of 'joe smith' and 'false prophets,' and will thus have the privilege of hearing the truth, though he may be separated far from those who have authority to administer the ordinances of the everlasting gospel. may heaven inspire his heart to seek diligently until he obtains a certain knowledge of the kingdom of our god in these last days." 3. doctrine and covenants, sec. 104 4. doctrine and covenants; sec. 101:67-74. 5. these "lectures on theology" here referred to were afterwards prepared by the prophet, (see page 180) and published in the doctrine and covenants under the title "lectures on faith." they are seven in number, and occupy the first seventy-five pages in the current editions of the doctrine and covenants. they are not to be regarded as of equal authority in matters of doctrine with the revelations of god in the doctrine and covenants, but as stated by elder john smith, who, when the book of doctrine and covenants was submitted to the several quorums of the priesthood for acceptance, (august 17, 1835,) speaking in behalf of the kirtland high council, "bore record that the revelations in said book were true, and that the lectures judicially were written and compiled, and were profitable for doctrine." the distinction which elder john smith here makes should be observed as a marking the difference between the lectures on faith and the revelations of god in the doctrine and covenants. 6. this meeting of the 5th of december was a most interesting occasion. the minutes of it are found in the hand writing of oliver cowdery in the back of record a, ms. it would appear, according to these minutes, that the express purpose of the meeting of the brethren named in the prophet's history was to recognize oliver cowdery in his station as the second elder in the church, a position for which he was designated in the revelations of god, and to which he was ordained under the hand of the prophet, (doctrine and covenants, sec. 20:3, 4). it is explained in the minutes that the reason why he had not been able to officiate in his calling as said second elder in the church was because of his necessary absence in zion (missouri) to assist w. w. phelps in conducting the printing business of the church, etc.; hence sidney rigdon and frederick g. williams had been ordained as assistant presidents in the church during this necessary absence of elder cowdery. another item of interest recorded in these minutes is the word of the lord by way of reproof through the spirit concerning the failure of the brethren and the church in general to properly recognize each other by their official titles in the church. this item appears in the minutes as follows: "after assembling we received a rebuke for our former uncultivated and disrespectful manner of communication and salutation with and unto each other by the voice of the spirit, saying unto us: 'verily, condemnation resteth upon you, who are appointed to lead my church, and to be saviors of men; and also upon the church; and there must needs be a repentance and a reformation among you, in all things, in your examples before the church and before the world, in all your manners, habits and customs, and salutations one toward another; rendering unto every man the respect due the office, calling, and priesthood whereunto i, the lord, have appointed and ordained you. amen.'" "it is only necessary to say," continue the minutes, "relative to the foregoing reproof and instruction, that though it was given in sharpness, it occasioned gladness and joy, and we were willing to repent and reform in every particular, according to the instruction given. it is also proper to remark that after the reproof was given, we all confessed, voluntarily, that such had been the manifestation of the spirit a long time since, in consequence of which, the rebuke came with great sharpness." 7. the following letter from governor dunklin, in response to the petitions referred to in the text above, is found as an addenda in the manuscript history for 1835, note a: "to the petitions which we sent up to missouri, governor dunklin replied as follows: "city of jefferson, january 22, 1836. "_to messrs. w. w. phelps and others_, "gentlemen:--your numerous petitions, post-marked 'kirtland,' came safe to hand. it is unnecessary for me to repeat to you my feelings on the subject of your grievances; what they were you have been already apprised; and they have undergone no change. your case was presented by me to the last general assembly of this state. they did not legislate upon the subject. i am, however, persuaded that it was for want of a constitutional power to pass any law that could afford you a proper remedy prevented their acting upon the subject. your feelings are very natural when such causes exist to produce them, but you misconceive your case, and consequently do not advert to the proper remedy; you cannot make a case of invasion or insurrection out of the outrages committed on your persons or property in jackson county, and unless one of those could be made out, it would be idle to address the president of the united states. if such a case had been made out, as executive of this state, i should have immediately ordered out a military force to repel or suppress it. the mob in new york to which you cite me, is not in point. the military force was then resorted to for the purpose of quelling the mob. you wish this kind of force used to restore justice. however palpable and grievous the outrages have been upon you, your only remedy for injuries done, must be in and through the courts of justice. on a former occasion i informed you i was then in correspondence with the general government for a depot of arms on the missouri river, near out western boundary line. for reasons unknown to me, the secretary of war has taken no steps during the last year towards the fulfillment of that object. i have renewed the subject through our delegation in congress this winter. when this object shall be attained, it may furnish you a place of resort for protection, in case of emergency, should you think proper to risk yourselves on your lands in jackson county again. respectfully, daniel dunklin. {180} chapter xiii. the lectures on faith--twelve apostles chosen and ordained. [sidenote: the lectures on theology.] _january, 1835_.--during the month of january, i was engaged in the school of the elders, and in preparing the lectures on theology for publication in the book of doctrine and covenants, which the committee appointed last september were now compiling. [sidenote: brethren moving west halted at kirtland.] certain brethren from bolton, new york, came for counsel, relative to their proceeding to the west; and the high council assembled on the 18th. after a long investigation i decided that elder tanner assist with his might to build up the cause by tarrying in kirtland; which decision received the unanimous vote of the council. the school of the elders will continue, and arrangements were also made, according to the revelation of june, 1829, [1] for choosing "the twelve apostles" to be especial messengers to bear the gospel among the nations. on the sabbath previous to the 14th of february, (february 8th) brothers joseph and brigham young came to my house after meeting, and sung for me; the spirit of the lord was poured out upon us, and i told them i wanted to see those brethren together, who went up to zion in the camp, the previous summer, for i had a {181} blessing for them; and a meeting was appointed of which the following are the minutes: [2]. _minutes of the meetings at which the twelve apostles were chosen, ordained and instructed_. _kirtland, february 14, 1835_.--this day, a meeting was called of those who journeyed last season to zion for the purpose of laying the foundation of its redemption, together with as many other of the brethren and sisters as were disposed to attend. president joseph smith, jun., presiding, read the 15th chapter of john, and said: let us endeavor to solemnize our minds that we may receive a blessing, by calling on the lord. after an appropriate and {182} affecting prayer, the brethren who went to zion [in zion's camp] were requested to take their seats together in a part of the house by themselves. president smith then stated that the meeting had been called, because god had commanded it; and it was made known to him by vision [3] and by the holy spirit. he then gave a relation of some of the circumstances attending while journeying to zion--our trials, sufferings; and said god had not designed all this for nothing, but he had it in remembrance yet; [4] and it was the will of god that those who went zion, with a determination to lay down their lives, if necessary, should be ordained to the ministry, and go forth to prune the vineyard for the last time, or the coming of the lord, which was nigh--even fifty-six years should wind up the scene. the president also said many things; such as the weak things, even the smallest and weakest among us, shall be powerful and mighty, and great things shall be accomplished by you from this hour; and you shall begin to feel the whisperings of the spirit of god; and the work of god shall begin to break forth from this time; and you shall be endowed with power from on high. president then called up all those who went to zion, if they were agreed with him in the statement which he had made, to arise; and they all arose and stood upon their feet. he then called upon the remainder of the congregation, to know if they also sanctioned the move, and they all raised their right hand. {183} the names of those who went to zion in the camp are as follows: [5] hazen aldrich, alonzo champlin, joseph s. allen, jacob chapman, isaac allred, william cherry, james allred, john m. chidester, martin allred, alden childs, milo andrus, nathaniel childs, solomon angel, stephen childs, allen a. avery, albert clements, almon w. babbitt, thomas colborn, alexander badlam, alanson colby, samuel baker, zera s. cole, nathan bennett baldwin, zebedee coltrin, elam barber, libeus t. coon, israel barlow, horace cowan, lorenzo d. barnes, lyman curtis, edson barney, mecham curtis, royal barney, solomon w. denton, henry benner, peter doff, samuel bent, david d. dort, hiram backman, john duncan, lorenzo booth, james dunn, george w. brooks, philemon duzette, albert brown, philip ettleman, harry brown, bradford w. elliot, samuel brown, david elliot, john brownell, david evans, peter buchanan, asa field, alden burdick, edmund fisher, harrison burgess, alfred fisk, david byur, hezekiah fisk, william f. cahoon, elijah fordham, john carpenter, george fordham, john s. carter, frederick forney, daniel cathcart, john fossett, solon foster, james foster, jacob gates, william s. ivie, benjamin gifford, william jessop, {184} levi gifford, luke s. johnson, sherman gilbert, lyman e. johnson, tru glidden, noah johnson, dean c. gould, seth johnson, jedediah m. grant, isaac jones, addison green, levi jones, michael griffith, charles kelley, everett griswold, heber c. kimball, elisha groves, samuel kingsley, joseph hancock, dennis lake, levi w. hancock, jesse b. lawson, joseph harmon, l. s. lewis, henry herriman, josiah littlefield, martin harris, lyman o. littlefield, joseph hartshorn, waldo littlefield, thomas hayes, amasa m. lyman, nelson higgins, moses martin, seth hitchcock, edward w. marvin, amos hogers, reuben mcbride, chandler holbrook, robert mccord, joseph holbrook, eleazer miller, milton holmes, john miller, osmon houghton, justin morse, marshal hubbard, john murdock, solomon humphrey, freeman nickerson, joseph huntsman, levi s. nickerson, john hustin, uriah c. nickerson, elias hutchins, joseph nicholas, heman t. hyde, joseph b. noble, orson hyde, ur. north, warren s. ingalls, roger orton, edward ivie, john d. parker, james r. ivie, warren parrish, john a. ivie, orson pratt, william d. pratt, charles c. rich, leonard rich, samuel thompson, darwin richardson, wm. p. tippetts, burr riggs, tinney thomas, harpin riggs, nelson tribbs, nathaniel riggs, joel vaughn, milcher riley, salmon warner, alanson ripley, william weden, {185} lewis robbins, elias strong, erastus rudd, john joshua tanner, william henry sagers, ezra thayer, wilkins jenkins salisbury, nathan tanner, henry sherman, james l. thompson, lyman sherman, elias wells, henry shibley, alexander whitesides, cyrus smalling, andrew w. whitlock, avery smith, lyman wight, george a. smith, eber wilcox, hyrum smith, sylvester b. wilkinson, jackson smith, frederick g. williams, zechariah b. smith, alonzo winchester, joseph smith, benjamin winchester, lyman smith, lupton winchester, sylvester smith, alvin winegar, william smith, samuel winegar, willard snow, hiram winter, harvey stanley, henry wissmiller, hyrum stratton, wilford woodruff, zerubbabel snow, brigham young, daniel stephens, joseph young. women in zion's camp. charlotte alvord, mary chidester, sophronia curtis, diana drake, mary snow gates, eunice holbrook, nancy lambson holbrook, mrs. houghton, betsy parrish, --------ripley, ada clements. children in zion's camp. diana holbrook, daughter of chandler holbrook, sarah lucretia holbrook, daughter of joseph holbrook, charlotte holbrook, daughter of joseph holbrook, --------------------, daughter of alvin winegar, sarah pulsipher, daughter of zera pulsipher, john p. chidester, son of john m. chidester, eunice chidester, daughter of john m. chidester. president joseph smith, jun., after making many remarks on the subject of choosing the twelve, wanted an expression from the brethren, if they would be satisfied to have the spirit of the lord dictate in the {186} choice of the elders to be apostles; whereupon all the elders present expressed their anxious desire to have it so. a hymn was then sung, "hark, listen to the trumpeters." [6] president hyrum smith prayed, and meeting was dismissed for one hour. assembled pursuant to adjournment, and commenced with prayer. president joseph smith, jun., said that the first business of the meeting was, for the three witnesses [7] of the book of mormon, to pray each {187} one, and then proceed to choose twelve men from the church, as apostles, to go to all nations, kindreds, tongues, and people. the three witnesses, viz., oliver cowdery, david whitmer, and martin harris, united in prayer. these three witnesses were then blessed by the laying on of the hands of the presidency. the witnesses then, according to a former commandment, proceeded to make choice of the twelve. their names are as follows: 1. lyman e. johnson, 2. brigham young, 3. heber c. kimball 4. orson hyde, 5. david w. patten, 6. luke s. johnson, 7. william e. m'lellin, 8. john f. boynton, 9. orson pratt,10. william smith, 11. thomas p. marsh, 12. parley p. pratt. lyman e. johnson, brigham young and heber c. kimball came forward; and the three witnesses laid their hands upon each one's head and prayed, separately. [8] {188} the blessing of lyman e. johnson was, in the name of jesus christ, that he should bear the tidings of salvation to nations, tongues, and people, until the utmost corners of the earth shall hear the tidings; and that he shall be a witness of the things of god to nations and tongues, and that holy angels shall administer to him occasionally; and that no power of the enemy shall prevent him from going forth and doing the work of the lord; and that he shall live until the gathering is accomplished, according to the holy prophets; and he shall be like unto enoch; and his faith shall be like unto his; and he shall be called great among all the living; and satan shall tremble before him; and he shall see the savior come and stand upon the earth with power and great glory. the blessing of brigham young was that he should be strong in body, that he might go forth and gather the elect, preparatory to the great day of the coming of the lord; and that he might be strong and mighty, declaring the tidings to nations that know not god; that he may add ten talents; that he may come to zion with many sheaves. he shall go forth from land and from sea to sea; and shall behold heavenly messengers going forth; and his life shall be prolonged; and the holy {189} priesthood is conferred on him, that he may do wonders in the name of jesus; that he may cast out devils, heal the sick, raise the dead, open the eyes of the blind, go forth from land to land and from sea to sea; and that heathen nations shall even call him god himself, if he do not rebuke them. heber c. kimball's blessing was, in substance, that he shall be made like unto those who have been blessed before him; and be favored with the same blessing. that he might receive visions; the ministration of angels, and hear their voice; and even come into the presence of god; that many millions may be converted by his instrumentality; that angels may waft him from place to place, and that he may stand unto the coming of our lord, and receive a crown in the kingdom of our god; that he be made acquainted with the day when christ shall come; that he shall be made perfect in faith; and that the deaf shall hear, the lame shall walk, the blind shall see, and greater things than these shall he do; that he shall have boldness of speech before the nations, and great power. a hymn was then sung, "glorious things of thee are spoken," etc.; and the congregation was dismissed by president joseph smith, jun. _sunday, february 15_.--the congregation again assembled. president cowdery made some observations upon the nature of the meeting, calling upon the lord for his assistance; after which a number of certificates from brethren that had recently returned from zion were read and accepted. president cowdery then called forward orson hyde, david w. patten and luke johnson, and proceeded to their ordinations and blessings. orson hyde's blessing:--oliver cowdery called upon the lord to smile upon him; that his faith be made perfect, and that the blessings pronounced may be realized; that he be made mighty, and be endued with powers from on high, and go forth to the nations of the earth to proclaim the gospel, that he may escape all the pollutions of the world; that the angels shall uphold him; and that he shall go forth according to the commandment, both to jew and gentile, and to all nations, kingdoms and tongues; that all who hear his voice shall acknowledge him to be a servant of god; that he shall be equal with his brethren in holding the keys of the kingdom; that he may stand on the earth and bring souls till christ comes. we know that he loves thee, o, lord, and may this thy {190} servant be able to walk through pestilence and not be harmed; and the powers of darkness have no ascendency over him; may he have power to smite the earth with pestilence; to divide waters, and lead through the saints; may he go from land to land and from sea to sea, and may he be like one of the three nephites. david w. patten's blessing:--o god, give this thy servant, a knowledge of thy will; may he be like one of old, who bore testimony of jesus; may he be a new man from this day forth. he shall be equal with his brethren, the twelve, and have the qualifications of the prophets before him. may his body be strong and never be weary; may he walk and not faint. may he have power over all diseases, and faith according to his desires; may the heavens be opened upon him speedily; that he may bear testimony from knowledge; that he may go to nations and isles afar off. may he have a knowledge of the things of the kingdom, from the beginning, and be able to tear down priestcraft like a lion. may he have power to smite his enemies before him, with utter destruction. may he continue till the lord comes. o father, we seal these blessings upon him. even so. amen. luke s. johnson's blessing:--our father in heaven, look down in mercy upon us, and upon this thy servant, whom we ordain to the ministry of the twelve. he shall be prepared and preserved, and be like those we have blessed before him. the nations shall tremble before him. he shall hear the voice of god; he shall comfort the hearts of the saints always. the angels shall bear him up till he shall finish his ministry. he shall be delivered, and come forth with israel. he shall bear testimony to the kings of the earth, and hold communion with the father, with the son, and with the general assembly and church of the first-born. if cast into prison, he shall be able to comfort the hearts of his comrades. his tongue shall be loosed, and he shall have power to lead many to zion, and sit down with them; the ancient of days shall pronounce this blessing, that he has been faithful; he shall have strength, wisdom, and power; he shall go among the covenant people and speak all their tongues where he shall go. all these blessings we confirm upon him in the name of jesus. amen. william e. m'lellin's blessing:--in the name of the lord, wisdom and intelligence shall be poured out upon him, to enable him to perform the great work that is incumbent upon him: that he may be spared until the saints are gathered; that he may stand before kings and rulers to bear testimony, and be upheld by holy angels; and the nations of the earth shall acknowledge that god has sent him; he shall have power to overcome his enemies; and his life shall be spared in the midst of pestilence and destruction, and in the midst of his enemies. he shall be a {191} prince and savior to god's people. the tempter shall not overcome him, nor his enemies prevail against him; the heavens shall be opened unto him, as unto men in days of old. he shall be mighty in the hands of god, and shall convince thousands that god has sent him; and his days may be prolonged until the coming of the son of man. he shall be wafted as on eagles' wings, from country to country, and from people to people; and be able to do wonders in the midst of this generation. even so. amen. john f. boynton's blessing:--thou hast prevailed and thou shalt prevail, and thou shalt declare the gospel unto many nations. thou shalt be made mighty before god; and although thou shalt be cast out from the face of men, yet thou shalt have power to prevail. thou shalt lead the elect triumphantly to the places of refuge; thou shalt be like the brethren who have been blessed before thee. thou shalt stand in that day of calamity when the wicked shall be consumed, and present unto the father, spotless, the fruits of thy labor. thou shalt overcome all the evils that are in the world; thou shalt have wisdom to put to silence all the wisdom of the wise; and thou shalt see the face of thy redeemer in the flesh. these blessings are pronounced and sealed upon thee. even so. amen. william smith's blessing:--we pray that he may be purified in heart; that he may have communion with god; that he may be equal with his brethren in holding the keys of this ministry; that he may be kept and be instrumental in leading israel forth, that he may be delivered from the hands of those who seek to destroy him; that he may be enabled to bear testimony to the nations that jesus lives; that he may stand in the midst of pestilence and destruction. he shall be mighty in the hands of god, in bringing about the restoration of israel. the nations shall rejoice at the greatness of the gifts which god has bestowed upon him: that his tongue shall be loosed; he shall have power to do great things in the name of jesus. he shall be preserved and remain on the earth, until christ shall come to take vengeance on the wicked. adjourned. _kirtland, february 21st, 1835_: pursuant to adjournment, a meeting of the church was held; and after prayer by president oliver cowdery to the congregation, elder parley p. pratt was called to the stand, and ordained one of the twelve, by president joseph smith, jun., david whitmer, and oliver cowdery. o lord, smile from heaven upon this thy servant; forgive his sins, sanctify his heart, and prepare him to receive the blessing. increase his love for thee and for thy cause; increase his intelligence; communicate to him all that wisdom, that prudence, and that understanding, which he needs as a minister of righteousness and to magnify {192} the apostleship whereunto he is called. may a double portion of that spirit which was communicated to the disciples of our lord and savior to lead them unto all truth, rest down upon him, and go with him where he goes, that nothing shall prevail against him, that he may be delivered from prisons, from the power of his enemies, and from the adversary of all righteousness. may he be able to mount up on wings as an eagle, to run and be weary, to walk and not faint; may he have great wisdom and intelligence, and be able to lead thine elect through this thorny maze. let sickness and death have no power over him; let him be equal with his brethren in bringing many sons and daughters to glory, and many nations to a knowledge of the truth. great blessings shall rest upon thee; thy faith shall increase; thou shalt have great power to prevail. the veil of the heavens shall be rolled up; thou shalt be permitted to gaze within it, and receive thee instructions from on high. no arm that is formed and lifted against thee shall prosper; no power shall prevail; for thou shalt have power with god, and shall proclaim his gospel. thou wilt be afflicted, but thou shalt be delivered, and conquer all thy foes. thine office shall never be taken from thee; thou shalt be called great; angels shall carry thee from place to place. thy sins are forgiven, and thy name written in the lamb's book of life. even so. amen. _apostolic charge given by oliver cowdery to parley p. pratt_. i am aware, dear brother, that the mind naturally claims something new; but the same thing rehearsed frequently profits us. you will have the same difficulties to encounter in fulfilling this ministry, that the ancient apostle had. you have enlisted in a cause that requires your whole attention; you ought, therefore, to count the cost; and to become a polished shaft, you must be sensible, requires the labor of years; and your station requires a perfect polish. it is required of you not merely to travel a few miles in the country, but in distant countries: you must endure much labor, much toil, and many privations, to become perfectly polished. your calling is not like that of the husbandman, to cultivate a stinted portion of the planet on which we dwell, and when heaven has given the former and the latter rain, and mellow autumn ripened his fruit, gathers it in, and congratulates himself for a season in the intermission of his toils, while he anticipates his winter evenings of relaxation and fire-side enjoyments. but, dear brother, it is far otherwise with you. your labor must be incessant, and your toil great; you must go forth and labor till the great work is done. it will require a series of years to accomplish it; but you will have this pleasing consolation, that your heavenly father requires it; the field is his; the work is his; and he will not {193} only cheer you, animate you, and buoy you up in your pilgrimage, in your arduous toils; but when your work is done, and your labor over, he will take you unto himself. but before this consummation of your felicity, bring your mind to bear upon what will be imperiously required of you to accomplish, viz., the great work that lies before you. count well the cost. you have read of the persecutions and trials of ancient days. has not bitter experience taught you that they are the same now? you will be dragged before the authorities for the religion you profess; and it were better not to set out, than to start and look back, or shrink when dangers thicken around you, or appalling death stares you in the face. i have spoken these things, dear brother, because i have seen them in visions. there are strong dungeons and gloomy prisons for you. these should not appall you. you must be called a good or a bad man. the ancients passed through the same experience. they had this testimony--that they had seen the savior after he rose from the dead. you must bear the same testimony; or your mission, your labor, your toil, will be in vain. you must bear the same testimony, that there is but one god, one mediator; he that hath seen him, will know him, and testify of him. beware of pride; beware of evil; shun the very appearance of it; for the time is coming when, if you do not give heed to these things, you will have a fall. among your many afflictions, you will have many blessings also; but you must pass through many afflictions, in order to receive the glory that is in reserve for you. you will meet thousands, who, when they first see you, will know nothing about salvation by jesus christ; you shall see a nation born in a day. a great work lies before you, and the time is near when you must bid farewell to your native land, cross the mighty deep, and sound the tocsin of alarm to other nations, kindreds, tongues, and people. remember that all your hopes of deliverance from danger and from death, will rest upon your faithfulness to god; in his cause, you must necessarily serve him with a perfect heart and a willing mind. avoid strife and vain glory; think not yourself better than your brethren, but pray for them, as well as for yourself; and if you are faithful, great will be your blessings; but if you are not, your stewardship will be taken from you, and another appointed in your stead. elder pratt gave his hand to president oliver cowdrey, and said he had received ordination, and should fulfill the ministry according to the grace given him; to which the president replied, go forth, and angels shall bear thee up; and thou shalt come forth at the last day, bringing many with thee. tomas b. marsh and orson pratt were absent on a mission. elder marsh returned to kirtland on the 25th of april, and elder orson pratt on the 26th, and received their ordinations and blessings, {194} which are recorded in this place, in connection with the ordinations and blessings of their brethren. [9] thomas b. marsh's blessing by president oliver cowdery.--dear brother--you are to be a minister of righteousness, and to this ministry and apostleship you are now to be ordained; and may all temporal and spiritual blessings attend you. your sins are forgiven you, and you are to go forth and preach the everlasting gospel. you shall travel from kingdom to kingdom and from nation to nation. angels shall bear thee up, and thou shalt be instrumental in bringing thousands of the redeemed of the lord to zion. sealed by president david whitmer. even so. amen orson pratt's blessing.--dear brother--you are chosen and set apart, to be ordained to this apostleship and this ministry; you shall go forth and preach the gospel, and do a mighty work. you shall be sustained; the holy spirit shall enlighten thy mind; thou shalt travel from nation to nation; the lord god shall preserve thee, and return thee safe, with songs of everlasting joy upon thy head. confirmed by president david whitmer. _general charge to the twelve_. the following general charge was given to the twelve by president oliver cowdery:--dear brethren--previous to delivering the charge, i shall read a part of a revelation. it is known to you, that previous to the organization of this church in 1830, the lord gave revelations, or the church could not have been organized. the people of this church were weak in faith compared with the ancients. those who embarked in this cause were desirous to know how the work was to be conducted. {195} they read many things in the book of mormon concerning their duty, and the way the great work ought to be done; but the mind of men are so constructed that they will not believe, without a testimony of seeing or hearing. the lord gave us a revelation that, in process of time, there should be twelve men chosen to preach his gospel to jew and gentile. our minds have been on a constant stretch, to find who these twelve were; when the time should come we could not tell; but we sought the lord by fasting and prayer to have our lives prolonged to see this day, to see you, and to take a retrospect of the difficulties through which we have passed; but having seen the day, it becomes my duty to deliver to you a charge; and first, a few remarks respecting your ministry. you have many revelations put into your hands--revelation to make you acquainted with the nature of your mission; you will have difficulties by reason of your visiting all the nations of the world. you will need wisdom in a tenfold proportion to what you have ever had; you will have to combat all the prejudices of all nations. he then read the revelation, [10] and said: have you desired this ministry with all our hearts? if you have desired it you are called of god, not of man, to go into the world. he then read again, from the revelation, what the lord said unto the twelve. brethren, you have had your duty presented in this revelation. you have been ordained to this holy priesthood, you have received it from those who have the power and authority from an angel; you are to preach the gospel to every nation. should you in the least degree come short of your duty, great will be your condemnation; for the greater the calling the greater the transgression. i therefore warn you to cultivate great humility; for i know the pride of the human heart. beware, lest the flatterers of the world lift you up; beware, lest your affections be captivated by worldly objects. let your ministry be first. remember, the souls of men are committed to your charge; and if you mind your calling, you shall always prosper. you have been indebted to other men, in the first instance, for evidence; on that you have acted; but it is necessary that you receive a testimony from heaven for yourselves; so that you can bear testimony to the truth of the book of mormon, and that you have seen the face of god. that is more than the testimony of an angel. when the proper time arrives, you shall be able to bear this testimony to the world. when you bear testimony that you have seen god, this testimony god will never suffer to fall, but will bear you out; although many will not give heed, yet others will. you will therefore see the necessity of getting this testimony from heaven. never cease striving until you have seen god face to face. strengthen your faith; cast off you doubts, your sins, and all your unbelief; and {196} nothing can prevent you from coming to god. your ordination is not full and complete till god has laid his hand upon you. we require as much to qualify us as did those who have gone before us; god is the same. if the savior in former days laid his hands upon his disciples, why not in latter days? with regard to superiority, i must make a few remarks. the ancient apostles sought to be great; but lest the seeds of discord be sown in this matter; understand particularly the voice of the spirit on this occasion. god does not love you better or more than others. you are to contend for the faith once delivered to the saints. jacob, you know, wrestled till he had obtained. it was by fervent prayer and diligent search that you have obtained the testimony you are now able to bear. you are as one; you are equal in bearing the keys of the kingdom to all nations. you are called to preach the gospel of the son of god to the nations of the earth; it is the will of your heavenly father, that you proclaim his gospel to the ends of the earth and the islands of the sea. be zealous to save souls. the soul of one man is as precious as the soul of another. you are to bear this message to those who consider themselves wise; and such may persecute you--they may seek your life. the adversary has always sought the life of the servants of god; you are therefore to be prepared at all times to make a sacrifice of your lives, should god require them in the advancement and building up of his cause. murmur not at god. be always prayerful; be always watchful. you will bear with me while i relieve the feelings of my heart. we shall not see another day like this; the time has fully come--the voice of the spirit has come--to set these men apart. you will see the time when you will desire to see such a day as this, and you will not see it. every heart wishes you peace and prosperity, but the scene with you will inevitably change. let no man take your bishopric, and beware that you lose not your crowns. it will require your whole souls, it will require courage like enoch's. the time is near when you will be in the midst of congregations who will gnash their teeth upon you. the gospel must roll forth, and it will until it fills the whole earth. did i say congregations would gnash their teeth at you? yea, i say, nations will oppose you--you will be considered the worst of men. be not discouraged at this. when god pours out his spirit, the enemy will rage; but god, remember, is on your right hand, and on your left. a man, though he be considered the worst, has joy, who is conscious that he pleases god. the lives of those who proclaim the true gospel will be in danger; this has been the case ever since the days of righteous abel. the same opposition has been manifest whenever man came forward to publish {197} the gospel. the time is coming when you will be considered the worst of men by many, and by some the best. the time is coming when you will be perfectly familiar with the things of god. this testimony will make those who do not believe your testimony, seek your lives; but there are whole nations who will receive your testimony. they will call you good men. be not lifted up when ye are called good men. remember you are young men, and ye shall be spared. i include the other three. bear them in mind in your prayers--carry their cases to the throne of grace; although they are not present, yet you and they are equal. this appointment is calculated to create for you an affection for each other, stronger than death. you will travel to other nations; bear each other in mind. if one or more be cast into prisons, let the others pray for them, and deliver them by their prayers. your lives shall be in great jeopardy; but the promise of god is, that you shall be delivered. remember, you are not to go to their nations till you receive your endowments. tarry at kirtland until you are endowed with power from on high. you need a fountain of wisdom, knowledge and intelligence such as you never had. relative to the endowment, i make a remark or two, that there may be no mistake. the world cannot receive the things of god. he can endow you without worldly pomp or great parade. he can give you that wisdom, that intelligence, and that power, which characterized the ancient saints, and now characterizes the inhabitants of the upper world. the greatness of your commission consists in this: you are to hold the keys of this ministry; your are to go to the nations afar off--nations that sit in darkness. the day is coming when the work of god must be done. israel shall be gathered: the seed of jacob shall be gathered from their long dispersion. there will be a feast to israel, the elect of god. it is a sorrowful tale, but the gospel must be preached, and god's ministers rejected: but where can israel be found and receive your testimony, and not rejoice? nowhere! the prophecies are full of great things that are to take place in the last days. after the elect are gathered out, destructions shall come on the inhabitants of the earth; all nations shall feel the wrath of god, after they have been warned by the saints of the most high. if you will not warn them, others will, and you will lose your crowns. you must prepare your minds to bid a long farewell to kirtland, even till the great day come. you will see what you never expected to see; you will need the mind of enoch or elijah, and the faith of the brother of jared; you must be prepared to walk by faith, however appalling the prospect to human view; you, and each of you, should feel the force of the imperious mandate, son, go labor in my vineyard, and cheerfully receive what comes; but in the end you will stand while {198} others will fall. you have read in the revelation concerning ordination: beware how you ordain, for all nations are not like this nation; they will willingly receive the ordinances at your hands to put you out of the way. there will be times when nothing but the angels of god can deliver you out of their hands. we appeal to your intelligence, we appeal to your understanding, that we have so far discharged our duty to you. we consider it one of the greatest condescensions of our heavenly father, in pointing you out to us; you will be stewards over this ministry; you have a work to do that no other men can do; you must proclaim the gospel in its simplicity and purity; and we commend you to god and the word of his grace. you have our best wishes, you have our most fervent prayers, that you may be able to bear this testimony, that you have seen the face of god. therefore call upon him in faith in mighty prayer till you prevail, for it is your duty and your privilege to bear such testimony for yourselves. we now exhort you to be faithful to fulfill your calling; there must be no lack here; you must fulfill in all things; and permit us to repeat, all nations have a claim on you; you are bound together as the three witnesses were; notwithstanding you can part and meet, and meet and part again, till your heads are silvered over with age. he then took them separately by the hand, and said, "do you with full purpose of heart take part in this ministry, to proclaim the gospel with all diligence, with these your brethren, according to the tenor and intent of the charge you have received?" each of them answered in the affirmative. [11] _important items of instructions to the twelve_. kirtland, february 27. this evening, nine of the twelve, viz., lyman johnson, brigham young, heber c. kimball, orson hyde, david w. patten, luke johnson, william e. m'lellin, john f. boynton, and william smith, assembled at the house of president joseph smith, jun., who was present, with frederick g. williams, sidney rigdon, bishop whitney, and three elders. parley p. pratt had gone to new portage, and orson pratt and thomas b. marsh had not yet arrived to receive their ordination. after prayer by president joseph smith, jun., he said, if we heard patiently, he could lay before the council an item which would be of importance. he had for himself, learned a fact by experience, which, on recollection, always gave him deep sorrow. it is a fact, if i now had in my possession, every decision which had been had upon {199} important items of doctrine and duties since the commencement of this work, i would not part with them for any sum of money; but we have neglected to take minutes of such things, thinking, perhaps, that they would never benefit us afterwards; which, if we had them now, would decide almost every point of doctrine which might be agitated. but this has been neglected, and now we cannot bear record to the church and to the world, of the great and glorious manifestations which have been made to us with that degree of power and authority we otherwise could, if we now had these things to publish abroad. since the twelve are now chosen, i wish to tell them a course which they may pursue, and be benefited thereafter, in a point of light of which they are not now aware. if they will, every time they assemble, appoint a person to preside over them during the meeting, and one or more to keep a record of their proceedings, and on the decision of every question or item, be it what it may, let such decision be written, and such decision will forever remain upon record, and appear an item of covenant or doctrine. an item thus decided may appear, at the time, of little or no worth, but should it be published, and one of you lay hands on it after, you will find it of infinite worth, not only to your brethren, but it will be a feast to your own souls. here is another important item. if you assemble from time to time, and proceed to discuss important questions, and pass decisions upon the same, and fail to note them down, by and by you will be driven to straits from which you will not be able to extricate yourselves, because you may be in a situation not to bring your faith to bear with sufficient perfection or power to obtain the desired information; or, perhaps, for neglecting to write these things when god had revealed them, not esteeming them of sufficient worth, the spirit may withdraw and god may be angry; and there is, or was, a vast knowledge, of infinite importance, which is now lost. what was the cause of this? it came in consequence of slothfulness, or a neglect to appoint a man to occupy a few moments in writing all these decisions. here let me prophesy. the time will come, when, if you neglect to do this thing, you will fall by the hands of unrighteous men. were you to be brought before the authorities, and be accused of any crime or misdemeanor, and be as innocent as the angels of god, unless you can prove yourselves to have been somewhere else, your enemies will prevail against you; but if you can bring twelve men to testify that you were in a certain place, at that time, you will escape their hand. now, if you will be careful to keep minutes of these things, as i have said, it will be one of the most important records ever seen; for all such decisions will ever after remain as items of doctrine and covenants. the council then expressed their approbation concerning the {200} foregoing remarks of president smith, and appointed orson hyde and william e. m'lellin clerks of the meeting. president smith proposed the following question: what importance is there attached to the calling of these twelve apostles, different from the other callings or officers of the church? after the question was discussed by councilors patten, young, smith, and m'lellin, president joseph smith, jun., gave the following decision: they are the twelve apostles, who are called to the office of the traveling high council, who are to preside over the churches of the saints, among the gentiles, where there is a presidency established; and they are to travel and preach among the gentiles, until the lord shall command them to go to the jews. they are to hold the keys of this ministry, to unlock the door of the kingdom of heaven unto all nations, and to preach the gospel to every creature. this is the power, authority, and virtue of their apostleship. oliver cowdery, clerk. _report of the kirtland school_. kirtland, ohio, february 27, 1835. having been requested by the trustees of the "kirtland school" to give a sketch of the number of students who have attended the institution, and of their progress in the different sciences, i cheerfully comply with the request, having been an instructor therein from its commencement in december last. the school has been conducted under the immediate care and inspection of joseph smith, jun., frederick g. williams, sidney rigdon, and oliver cowdery, trustees. when the school first commenced, we received into it both large and small, but in about three weeks the classes became so large and the house so crowded, that it was thought advisable to dismiss all the small students, and continue those only who wished to study penmanship, arithmetic, english grammar, and geography. before we dismissed the small pupils, there were in all about one hundred and thirty who attended; since that time there have been upon an average about one hundred; the most of whom have received lectures upon english grammar; and for the last four weeks about seventy have been studying geography one-half the day, and grammar and writing the other part. burdick's arithmetic, kirkham's grammar, and olney's geography have been used, and noah webster's dictionary as standard. since the year 1827, i have taught school in five different states, and visited many schools in which i was not engaged as teacher; in none, i can say, with certainty, i have seen students make more rapid progress than in this. william e. m'lellin. footnotes 1. doctrine and covenants, sec. 18. 2. elder joseph young gives the following interesting account of the above meeting mentioned by the prophet: "on the 8th day of february, in the year of our lord 1835, the prophet joseph smith called elders brigham and joseph young to the chamber of his residence, in kirtland, ohio, it being on the sabbath day. after they were seated and he had made some preliminaries, he proceeded to relate a vision to these brethren, of the state and condition of those men who died in zion's camp, in missouri. he said, 'brethren, i have seen those men who died of the cholera in our camp; and the lord knows, if i get a mansion as bright as theirs, i ask no more.' at this relation he wept, and for some time could not speak. when he had relieved himself of his feelings, in describing the vision, he resumed the conversation, and addressed himself to brother brigham young. he said to him, 'i wish you to notify all the brethren living in the branches, within a reasonable distance from this place, to meet at a general conference on saturday next. i shall then and there appoint twelve special witnesses, to open the door of the gospel to foreign nations, and you,' said he (speaking to brother brigham), 'will be one of them.' he then proceeded to enlarge upon the duties of their calling. the interest that was taken on the occasion of this announcement, produced in the minds of the two elders present a great sensation and many reflections; having previously notified brother brigham young that he would be one of the witnesses, but said nothing to joseph, until he had exhausted much of his feelings in regard to the twelve, which took up some little time. he then turned to elder joseph young with quite an earnestness, as though the vision of his mind was extended still further, and addressing him, said, 'brother joseph, the lord has made you president of the seventies.' they had heard of moses and seventy elders of israel, and of jesus appointing 'other seventies,' but had never heard of twelve apostles and of seventies being called in this church before. it was strange saying, 'the lord has made you president of the seventies,' as though it had already taken place, and it caused these brethren to marvel. the prophet did not say that any others would be called to be the bearers of this message abroad, but the inference might be clearly drawn, that this was his meaning, from the language he used at the time. agreeable to his request to elder brigham young, the branches were all notified, and a meeting of the brethren in general conference was held in kirtland, in the new school house under the printing office, on the following saturday, february 14th, when the twelve were appointed and ordained, and the conference adjourned for two weeks."--"history of the organization of the seventies," by joseph young, sen. (1878) pp. 1, 2. 3. this vision, in which the prophet evidently saw the order of the church organization, is several times alluded to by him. by reference to the note on page 181 it will be observed that president smith there refers to the vision in such a manner as to lead one to believe that he saw that brigham young would be one of the twelve, and joseph young president of the seventies. he also refers to this vision in the revelation which appears in chapter 14; (doctrine and covenants, sec. 107, 93). describing the order of the seventies, he says: "and it is according to the _vision_, showing the order of the seventy, that there shall be seven presidents to preside over them, chosen out of the number of the seventy." it was doubtless in this vision also that the prophet saw the manner in which the twelve should be chosen. 4. elder joseph young in his "history of the organization of the seventies," (page 14) says that the following sentiment was delivered by the prophet joseph smith in an address to the elders assembled in kirtland soon after the seventies were organized: "brethren, some of you are angry with me, because you did not fight in missouri; but let me tell you, god did not want you to fight. he could not organize his kingdom with twelve men to open the gospel door to the nations of the earth, and with seventy men under their direction to follow in their tracks, unless he took them from a body of men who had offered their lives, and who had made as great a sacrifice as did abraham. now the lord has got his twelve and his seventy, and there will be other quorums of seventies called, who will make the sacrifice, and those who have not made their sacrifices and their offerings now, will make them hereafter." 5. a full list of those who sent up to zion, including women and children, is here published in place of the partial list heretofore published in the history of joseph smith in the _millennial star_, volume 15, page 205. 6. the hymn was peculiarly suited to the occasion. some of the stanzas follow: "hark! listen to the trumpeters! they sound for volunteers; on zion's bright and flowery mount behold the officers. 'their horses white, their armor bright, with courage bold they stand, enlisting soldiers for their king, to march to zion's land. we want no cowards in our bands, who will our colors fly: we call for valiant-hearted men, who're not afraid to die.' to see our armies on parade, how martial they appear! all armed and dressed in uniform, they look like men of war." they follow their great general. the great eternal lamb--his garments stained in his own blood--king jesus is his name. 7. it was made known to the prophet and oliver cowdery as early as june, 1829, that there would be twelve apostles chosen in this dispensation. in that revelation (doctrine and covenants, sec. 18:37) the lord, addressing oliver cowdery and david whitmer, said: "and now, behold, i give unto you oliver cowdery, and also unto david whitmer, that you shall search out the twelve, who shall have the desires of which i have spoken." that is, desires to take upon them the name of jesus christ with full purpose of heart. it will be observed that in this revelation only two of the three witnesses are named, yet martin harris was associated with his fellow witnesses in choosing and ordaining the twelve apostles. i think it was designed from the first that the three witnesses should choose the twelve special witnesses of the name and mission of the lord jesus christ--the twelve apostles; but at the time the revelation of june, 1829, was given, making known that twelve apostles would be called, and designating oliver cowdery and david whitmer as the ones to choose them, martin harris was out of favor with the lord, and i suggest that it was for that reason doubtless that his name was omitted at that time. the evidence that martin harris was wavering about that time in his adherence to the prophet and the work of god is found in doctrine and covenants, sec. 19, given in the month of june, 1829; in which revelation martin harris is sharply reproved for such wavering; for his covetousness; for hesitating to dispose of his land to meet the obligations entered into with the printer. he is commanded to repent of all these things, which, happily he did; but evidently not before the revelation concerning the choosing of the twelve (doctrine and covenants, sec. 17) was given, for which reason doubtless his name is not there associated with those of his fellow witnesses when they were designated to choose the twelve apostles. as already stated, however, in the vision in which the prophet joseph saw more perfectly the organization of the church, and the manner in which the twelve were to be chosen, he undoubtedly learned that it was in harmony with the order of things that the three witnesses should choose the twelve special witnesses, and hence appointed martin harris to assist oliver cowdery and david whitmer in choosing the apostles." a word, by the way, in relation to the appropriateness of the three witnesses choosing the twelve. in the revelation defining the special calling of the twelve apostles it is written: "the twelve traveling counselors are called to be the twelve apostles, or special witnesses of the name of christ in all the world; thus differing from other officers in the church in the duties of their calling. (doctrine and covenants, sec. 107:23). from this it appears that the _special_ calling of the twelve is to be witnesses for the lord jesus christ in all the world; hence it was preeminently proper that these twelve witnesses should be chosen by the three very special witnesses--witnesses of the book of mormon in particular, and of god's marvelous work in general. 8. much interest has been manifested in the church concerning who was mouth in ordaining respectively the brethren of the first twelve. most likely the three witnesses who ordained the apostles were mouth in the order in which they have always stood as witnesses, viz., oliver cowdery first, david whitmer second, and martin harris third. if they officiated in this order then oliver cowdery ordained lyman e. johnson; david whitmer, brigham young; and martin harris, heber c. kimball. it has been suggested by some that the prophet joseph may have joined the three witnesses in ordaining the twelve, and in that event would be mouth first, and therefore ordained lyman e. johnson, leaving oliver cowdery to ordain brigham young, david whitmer, heber c. kimball. this, however, is not likely since but three of those who had been chosen were called up at the above meeting to be ordained, one for each witness. besides, the express language of the minutes of the proceedings is, "the three witnesses laid their hands upon each one's head and prayed separately;" that is each ordained his man. the statement of heber c. kimball in the published extracts of his journal, also confirms this view of the matter. after giving the names of the twelve men chosen he says: "after having expressed our feeling on this occasion, we were severally called into the stand, and there received our ordinations, _under the hand of oliver cowdery, david whitmer, and martin harris. these brethren ordained us to the apostleship,_ and predicted many things which should come to pass, that we should have power to heal the sick, cast out devils, raise the dead, give sight to the blind, have power to remove mountains, and all things should be subject to us through the name of jesus christ, and angels should minister unto us, and many more things, too numerous to mention." he also adds the following interesting item with reference to the ordinations of that day: "after we [referring to the first three called up to receive ordination] had been thus ordained by these brethren, the first presidency laid their hands on us and confirmed these blessings and ordinations, and likewise predicted many things which should come to pass." (_times and seasons_, vol. 6, p. 868). while these statements make it very clear that the prophet joseph did not join with the three witnesses in ordaining the apostles--except in the way of confirming the ordination they received from the witnesses, as described by elder kimball--the minutes of the meeting held february 21st, at which parley p. pratt was ordained, state that he was "ordained one of the twelve by president joseph smith, jun., david whitmer, and oliver cowdery." martin harris must have been absent, and the prophet evidently joined oliver cowdery and david whitmer on that occasion because of the absence of harris; but whether or not the prophet was mouth on that occasion does not appear in the minutes or in elder pratt's autobiography. 9. according to heber c. kimball's journal, orson pratt's ordination took place on the 5th of april, 1835, under the following circumstances: "sunday morning, april 5, 1835.--the twelve had not all as yet been together, for the last three mentioned [ orson pratt, thomas b. marsh and parley p. pratt ] were not present at the time of choosing, and as the time drew near that we should travel to the east, we appointed this day to bear our testimony unto our brethren and friends. we were all assembled together, with the exception of brother orson pratt, who had not yet been with us. at this time, while we were praying, and wishing for his arrival, while opening the meeting, he entered the house. we rejoiced at his presence, and thanked the lord for it. he was then ordained and we proceeded to speak according to our ages, the eldest speaking first. this day brother thomas b. marsh, brigham young, david w. patten, and myself spake." (_times and seasons_, vol. 6, p. 869.) the incident is given as elder kimball relates it because of its interest, but he is in error as to the date of the occurrence, since elder pratt himself, as well as the prophet, gives the date of the former's ordination 26th of april, 1835. elder pratt also makes this entry in his journal: "april 24--took the stage, and arrived in kirtland on the 26th, about ten o'clock in the forenoon; walked into the meeting and learned that they had been prophesying that i would arrive there, so as to attend that meeting, although not one of them knew where i was. i was much rejoiced at meeting with the saints." 10. doctrine and covenants, sec. 18. 11. elder parley p. pratt, in his autobiography (page 127) refers to this question put to each of the twelve apostles by elder cowdery as the "oath and covenant of the apostleship." {201} chapter xiii--2. the organization of the seventies---blessing of the faithful elders and saints. [sidenote: the calling of seventies.] on the 28th of february, the church in council assembled, commenced selecting certain individuals to be seventies, [1] from the number of those who went up to zion with me in the camp; and the following are the names of those who were ordained {202} and blessed at that time, to begin the organization of the first quorum of seventies, according to the visions [2] and revelations which i have received. the seventies are to constitute traveling quorums, to go into all the earth, whithersoever the twelve apostles shall call them. [3] {203} _names of the presidents and members of the first quorum of seventies, ordained under the hand of the prophet joseph smith, with his two counselors, sidney rigdon and oliver cowdery_. [4] presidents. hazen aldrich, leonard rich, joseph young, zebedee coltrin, levi w. hancock, lyman sherman, sylvester smith. members. elias hutchings, harpin riggs, cyrus smalling, edson barney. levi gifford, joseph b. noble, stephen winchester, henry benner, roger orton, david evans, peter buchannan, nathan b. baldwin, john d. parker, burr riggs, david elliot, lewis robbins, samuel brown, alexander whitesides, salmon warner, george w. brooks, jacob chapman, michael griffith, charles kelly, royal barney, edmund fisher, libbeus t. coons, warren parrish, willard snow, joseph hancock, jesse d. harmon, alden burdick, heman t. hyde, hiram winters, lorenzo d. barnes, {204} hiram blackman, hiram stratton, william d. pratt, moses martin, zera s. cole, lyman smith, jesse huntsman, harvey stanley, solomon angel, almon w. babbitt, henry herriman, william f. cahoon, israel barlow, darwin richardson, wilkins jenkins salisbury, milo andrus, nelson higgins, true glidden, harry brown, henry shibley, jezeniah b. smith, harrison burgess, lorenzo booth, jedediah m. grant, alexander badlam, daniel stephens, zerubbabel snow, amasa m. lyman, george a. smith. [sidenote: the prophet's remarks on the sacrament.] the council adjourned to the day following, march 1st, when, after attending the funeral of seth johnson, several who had recently been baptized, were confirmed, and the sacrament was administered to the church. previous to the administration, i spoke of the propriety of this institution in the church, and urged the importance of doing it with acceptance before the lord, and asked, how long do you suppose a man may partake of this ordinance unworthily, and the lord not withdraw his spirit from him? how long will he thus trifle with sacred things, and the lord not give him over to the buffetings of satan until the day of redemption! the church should know if they are unworthy from time to time to partake, lest the servants of god be forbidden to administer it. therefore our hearts ought to be humble, and we to repent of our sins, and put away evil from among us. [sidenote: more ordinations.] after sacrament the council continued the ordination and blessing of those previously called; also john murdock and s. w. denton were ordained and blessed; benjamin winchester, hyrum smith, and frederick g. williams were blessed; and joseph young and sylvester smith were ordained presidents of seventies. {205} _the blessing of those who assisted in building the house of the lord at kirtland_. _march 7_.--this day a meeting of the church of latter-day saints was called for the purpose of blessing, in the name of the lord, those who have heretofore assisted in building, by their labor and other means, the house of the lord in this place. the morning was occupied by president joseph smith, jun., in teaching the church the propriety and necessity of purifying itself. in the afternoon, the names of those who had assisted to build the house were taken, and further instructions received from president smith. he said that those who had distinguished themselves thus far by consecrating to the upbuilding of the house of the lord, as well as laboring thereon, were to be remembered; that those who build it should own it, and have the control of it. after further remarks, those who performed the labor on the building voted unanimously that they would continue to labor thereon, till the house should be completed. president sidney rigdon was appointed to lay on hands and bestow blessings in the name of the lord. the presidents were blessed; and reynolds cahoon, hyrum smith, and jared carter, the building committee, though the last two were not present, yet their rights in the house were preserved. the following are the names of those who were blessed in consequence of their labor on the house of the lord in kirtland, and those who consecrated to its upbuilding: sidney rigdon, maleum c. davis, joseph smith, jun., jaman aldrich, f. g. williams, john young, sen., joseph smith, sen., ezra strong, oliver cowdery, joel mcwithy, newel k. whitney, matthew foy, reynolds cahoon, james randall, hyrum smith, john p. greene, jared carter, aaron e. lyon, jacob bump, thomas burdick, artemus millet, truman wait, alpheus cutler, edmund bosley, asa lyman, william bosley, josiah butterfield, william perry, noah packard, don carlos smith, james putnam, shadrach roundy, isaac hill, joel johnson, {206} edmund durfee, sen., oliver higley, edmund durfee, jun., evan m. greene, gideon ormsby, levi osgood, albert miner, alpheus harmon, ira ames, joseph c. kingsbury, salmon gee, ira bond, peter shirts, z. h. brewster, isaac hubbard, samuel thomson, horace burgess, john ormsby, dexter stillman, luman carter, amos p. herrick, john smith, mayhew hillman, samuel h. smith, william carter, thomas fisher, william burgess, starry fisk, giles cook, amos r. orton, almon sherman, gad yale, warren smith, john johnson, moses bailey, john tanner, sebe ives, henry g. sherwood, andrew h. aldrich, sidney tanner, ebenezar jennings, joseph tippits, oliver granger, robert quigley, orson johnson, erastus babbitt, james lake, samuel canfield, william redfield, phineas h. young, cyrus lake, samuel rolfe, harvey smith, calvin w. stoddard, isaac cleveland, josiah fuller, william barker, erastus rudd, samuel s. brannan, isaac g. bishop, john wheeler, roswell murray, henry baker, benjamin wells, william fisk, nehemiah harman, henry wilcox, oliver wetherby, george gee, thomas hancock, lorenzo d. young, josuah grant, david clough, william draper, james durfee, ransom van leuven, joseph coe, tunis rappellee, thomas gates, john reed, loren babbitt, samuel wilcox, blake baldwin, benjamin johnson, joseph b. bosworth. {207} the blessings and ordinations of particular individuals of the foregoing were as follows:--reynolds cahoon, jacob bump, and artemus millet, were blessed with the blessings of heaven and a right in the house of the lord in kirtland, agreeable to the labor they had performed thereon, and the means they had contributed. alpheus cutler, asa lyman, josiah butterfield, noah packard, jonas putnam, and isaac hill received the same blessing. the blessing referred to was according to each man's labor or donation, and in addition, elder packard was promised wisdom and ability to proclaim the gospel. edmund durfee, sen., edmund durfee, jun., and gideon ormsby received the same blessing, and edmund durfee, jun., was ordained an elder. albert miner, ira ames, salmon gee, peter shirts, isaac hubbard, and horace burgess were blessed, and peter shirts and horace burgess were ordained elders. dexter stillman, amos f. herrick, and matthew hillman were blessed. william burgess, jaman aldrich, and john young, sen., were blessed. giles cook, jun., and m. c. davis were blessed and ordained elders. wm. carter, who was blind, was promised a restoration of sight, if faithful. ezra strong, joel mcwithy, matthew foy, james randall, and aaron c. lyon were blessed. john p. greene was ordained a missionary to the lamanites, after others have unlocked the door, with a promise of gathering many to zion, and of returning with great joy at the end of his mission, to enjoy the blessings of his family. thomas burdick, truman wait and edmund bosley were blessed, and elder bosley was told that god had a work for him, viz.: to go and preach the gospel to the sectarian priests of this age, to call after them and hunt them up, wherever he could hear of them, and preach the gospel to them whether they will hear or forbear. william bosley and william berry were blessed and ordained elders. don carlos smith was blessed with a promise of wisdom to proclaim the gospel, and also to write in wisdom. shadrach roundy, joel johnson, and oliver higbee were blessed. adjourned till tomorrow. _march 8th_.--met pursuant to adjournment. evan m. greene, levi osgood, alpheus harmon, joseph c. kingsbury, ira bond, z. h. brewster, samuel tompkins, john ormsby, luman carter, john smith, samuel h. smith, thomas fisher, starry fisk, amos r. orton and almon sherman were blessed. amos r. orton was ordained an elder and a missionary to the lamanites. andrew h. aldrich, thomas bailey, sebe ives, ebenezer jennings, oliver granger, orson johnson, warren smith, james lake, and william redfield were blessed, and william redfield was ordained an elder. cyrus lake, {208} harvey smith, isaac cleveland, william baker, samuel s. brannan, john wheeler, henry baker, william fisk, henry wilcox, george w. gee, david clough, and lorenzo d. young were blessed, and elder young was set apart as a missionary to the lamanites. jas. durfee, jos. coe, thos. gates, loren babbitt, blake baldwin, and jos. b. baldwin were blessed. john johnson, john tanner and gad yale were blessed; and gad yale, being one who went to the relief of the brethren in missouri, was blessed accordingly. henry g. sherwood, sidney tanner, joseph h. tippits, robert quigley, and erastus babbitt were blessed, and samuel canfield was blessed and ordained an elder. phineas h. young, samuel rolfe, and calvin h. stoddard were blessed, and elder young was ordained a missionary to the lamanites. erastus rudd, josiah fuller, isaac h. bishop, roswell murray, benjamin wells, nehemiah harman, thomas hancock, oliver wetherby, joshua grant, jun., william draper, jun., ransom van leuven, tunis rappellee, john rudd, and samuel wilcox were blessed. moses martin, who went to missouri, was set apart to be one of the seventies, and blessed and warned as follows: "if thou art not purified, thou wilt not be able to execute thy commission. thou wilt fall into the snares and into the hands of enemies who will take thy life; thou must begin to make a complete reformation in thyself." oliver cowdery, clerk. the following belong to the seventies, but the date of their ordinations is not definitely known: milo andrus, joseph winchester, zerubbabel snow, heman t. hyde, henry brown. nelson higgins, (hezekiah fisk was blessed, but was not one of the seventies,) henry beaman, jesse huntsman, royal barney, zebedee coltrin, henry herriman, and lorenzo d. barnes. james l. thompson was blessed, but not ordained. footnotes 1. the organization of quorums of seventy in the church was regarded as a very strange thing in modern times, but that such an organization had existed in the church of god, both in the days of moses and also in the days of messiah, is evident from the scriptures. the lord said to moses: "come up unto the lord, thou, and aaron, nadab, and abihu, and seventy of the elders of israel; and worship ye afar off. * * * then went up moses, and aaron, nadab, and abihu, and seventy of the elders of israel. * * * and upon the nobles of the children of israel he laid not his hand: also they saw god, and did eat and drink" (exodus 24:1, 9, 11). and again, "and the lord said unto moses, gather unto me seventy men of the elders of israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. and i will come down and talk with thee there: and i will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone. * * * and moses went out, and told the people the words of the lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. and the lord came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease" (numbers 11:16, 17, 24, 25). it is not clear from the old testament just what the functions of the seventy were in the hebrew priesthood, but they certainly were endowed with prophetic powers, and it is quite probable that the sanhedrin (consisting of seventy-one members, inclusive of the president,) of later jewish times had some relation to this earlier council of seventy. the organization of the seventy by the savior is alluded to in the tenth chapter of luke as follows: "after these things the lord appointed other seventy also, [from this it appears that quorums of seventy had been appointed previous to this] and sent them two and two before his face into every city and place, whither he himself would come. therefore said he unto them, the harvest truly is great, but the laborers are few: pray ye therefore the lord of the harvest, that he would sent forth laborers into his harvest. go your way: behold, i send you forth as lambs among wolves. carry neither purse nor scrip, nor shoes: and salute no man by the way. and into whatsoever house ye enter, first say, peace be to this house. and if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. and in the same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire. go not from house to house." that is, while these men were sent forth without purse and scrip it was evidently not the intention of the lord that they should beg from door to door. continuing his instructions, the master said: "and into whatsoever city ye enter, and they receive you, eat such things as are set before you: and heal the sick that are therein, and say unto them, the kingdom of god is come nigh unto you. but into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, even the very dust of your city, which cleaveth on us, we do wipe off against you, notwithstanding be ye sure of this, that the kingdom of god is come nigh unto you but i say unto you, that it shall be more tolerable in that day for sodom, than for that city. * * he that heareth you heareth me; and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me." the seventy, it appears went forth under these instructions and were successful, for luke continues: "and the seventy returned again with joy, saying, lord, even the devils are subject unto us through thy name." after this very plain allusion to this order of the priesthood called the seventy, these instructions, and the definitions given of their duties and callings, there can be no doubt as to their constituting an important factor in the christian church organization. the absence of such quorums of priesthood in modern church establishments is but one among many other evidences that the church of christ had ceased from among men. 2. see page 182 (note). 3. the quorums of seventy, in other words--in connection with the twelve apostles, under whose direction they labor--constitute the foreign ministry or the church; and when the kind of labor they are expected to perform is taken into account, it will be found that their organization is admirably adopted for their work--the means are adequate to the end proposed. in all other quorums of the high priesthood, excepting the twelve, the presidency consists of a president and two counselors, but the presidency of the quorum of seventy consists of seven presidents, equal in authority. for the sake of order, however, precedence is recognized in seniority of ordination; that is, the senior president by ordination--not of age--presides in the council, and over the quorum; and in the event of his absence, then the next senior president by ordination has the right of initiative and presides, and so on down the line of presidents. the order established in the church for the work of the foreign ministry is for elders to travel two and two. this doubtless for the reason that the lord would establish his word by the mouths of two witnesses at least, to say nothing of the pleasure that would be derived from the companionship subsisting between two elders while traveling among strangers, and even among enemies. a quorum of seventy, if sent out into the world as a body, is capable of realizing all the advantages conceivable from organization. it can be broken up into just seven groups of ten members; with each group would be a president; these groups can be sub-divided into five pairs, who could scatter out into various neighborhoods, occasionally meet in conference with the group of ten to which the respective pairs belonged, and at greater intervals, the several groups could be called together for quorum conference. thus a quorum of seventy can be a veritable flying column, making proclamation of the gospel, the like of which is to be found nowhere outside the church of christ. 4. instead of giving the forty names that here follow the statement of the prophet in his history, i give the entire list of names that constituted the first quorum of seventy, as written by the late president joseph young, in his "history of the organization of the seventies." all the brethren given in this list were not ordained on this 28th day of february, 1835, but all who were ordained on that date, of course, are included in this list. of this organization of the quorum of seventy, the statement of elder joseph young, who became the senior president of the first council, has already been given at page 181. {209} chapter xiv. the great revelation on priesthood. _minutes of meetings of the twelve_. kirtland, march 12, 1835.--this evening the twelve assembled, and the council was opened by president joseph smith, jun., and he proposed we take our first mission through the eastern states, to the atlantic ocean, and hold conferences in the vicinity of the several branches of the church for the purpose of regulating all things necessary for their welfare. it was proposed that the twelve leave kirtland on the 4th day of may, which was unanimously agreed to. it was then proposed that during their present mission, elder brigham young should open the door of the gospel to the remnants of joseph, who dwell among the gentiles, which was carried. it was voted that the twelve should hold their first conference in kirtland, may 2nd; in westfield, new york, may 9th; in freedom, n.y., may 22nd; in lyonstown. n.y., june 5th; at pillow point, june 10th; in west loboro', upper canada, june 29th; in johnsbury, vermont, july 17th; in bradford, massachusetts, august 7th; in dover, new hampshire, september 4th; in saco, maine, september 18th; farmington, maine, october 2nd. orson hyde, wm. e. m'lellin, clerks. kirtland, march 28th. this afternoon the twelve met in council, and had a time of general confession. on reviewing our past course we are satisfied, and feel to confess also, that we have not realized the importance of our calling to that degree that we ought; we have been light-minded and vain, and in many things have done wrong. for all these things we have asked the forgiveness of our heavenly father; and wherein we have grieved or wounded the feelings of the presidency, we ask their forgiveness. the {210} time when we are about to separate is near; and when we shall meet again, god only knows; we therefore feel to ask of him whom we have acknowledged to be our prophet and seer, that he inquire of god for us, and obtain a revelation, (if consistent) that we may look upon it when we are separated, that our hearts may be comforted. our worthiness has not inspired us to make this request, but our unworthiness. we have unitedly asked god our heavenly father to grant unto us through his seer, a revelation of his mind and will concerning our duty the coming season, even a great revelation, that will enlarge our hearts, comfort us in adversity, and brighten our hopes amidst the powers of darkness. orson hyde, wm. e. m'lellin, clerks. _to president joseph smith, jun., kirtland, ohio_. in compliance with the above request, [1] i inquired of the lord, and received for answer the following: _revelation on priesthood_. [2] 1. there are in the church two priesthoods, namely, the melchisedek and the aaronic, including the levitical priesthood. {211} 2. why the first is called the melchisedek priesthood, is because melchisedek was such a great high priest; 3. before his day it was called _the holy priesthood after the order of the son of god_. 4. but out of respect or reverence to the name of the supreme being, to avoid the too frequent repetition of his name, they, the church in ancient days, called that priesthood after melchisedek, or the melchisedek priesthood. 5. all other authorities or offices in the church are appendages to this priesthood; 6. but there are two divisions, or grand heads; one is the melchisedek priesthood, and the other is the aaronic or levitical priesthood. 7. the office of an elder comes under the priesthood of melchisedek. 8. the melchisedek priesthood holds the right of presidency, and has power and authority over all the offices in the church, in all ages of the world, to administer in spiritual things. 9. the presidency of the high priesthood, after the order of melchisedek, have a right to officiate in all the offices in the church. 10. high priests after the order of the melchisedek priesthood, have a right to officiate in their own standing, under the direction of the presidency, in administering spiritual things, and also in the office of an elder, priest (of the levitical order), teacher, deacon and member. 11. an elder has a right to officiate in his stead, when the high priest is not present. 12. the high priest and elder are to administer in spiritual things, agreeable to the covenants and commandments of the church; and they have a right to officiate in all these offices of the church, when there are no higher authorities present. 13. the second priesthood is called the priesthood of aaron, because it was conferred upon aaron and his seed, throughout all their generations. 14. why it is called the lesser priesthood, is because it is an appendage to the greater, or the melchisedek priesthood, and has power in administering outward ordinances. 15. the bishopric is the presidency of this priesthood, and holds the keys or authority of the same. 16. no man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant of aaron. 17. but as a high priest of the melchisedek priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop, when no literal descendant of aaron can be found, provided he is called, {212} and set apart, and ordained unto this power, by the hands of the presidency of the melchisedek priesthood. 18. the power and authority of the higher, or melchisedek priesthood, is to hold the keys of all the spiritual blessings of the church. 19. to have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the first-born, and to enjoy the communion and presence of god the father, and jesus, the mediator of the new covenant. 20. the power and authority of the lesser, or aaronic priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments. 21. of necessity there are presidents, or presiding officers, growing out of, or appointed of, or from among those who are ordained to the several offices in these two priesthoods. 22. of the melchisedek priesthood three presiding high priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the church, form a quorum of the presidency of the church. 23. the twelve traveling councilors are called to be the twelve apostles, or especial witnesses of the name of christ, in all the world, thus differing from other officers in the church, in the duties of their calling; 24. and they form a quorum equal in authority and power to the three presidents previously mentioned. 25. the seventy are also called to preach the gospel, and to be especial witnesses unto the gentiles and in all the world; thus differing from other officers in the church in the duties of their calling; 26. and they form a quorum equal in authority to that of the twelve especial witnesses or apostles, just named. 27. and every decision made by either of these quorums, must be by the unanimous voice of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other. 28. (a majority may form a quorum when circumstances render it impossible to be otherwise.) 29. unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three presidents were anciently, who were ordained after the order of melchisedek, and were righteous and holy men. 30. the decisions of these quorums or either of them, are to be made in all righteousness, in holiness and lowliness of heart, meekness {213} and long-suffering, and in faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness, and charity; 31. because the promise is, if these things abound in them they shall not be unfruitful in the knowledge of the lord. 32. and in case that any decision of these quorums is made in unrighteousness, it may be brought before a general assembly of the several quorums, which constitute the spiritual authorities of the church, otherwise there can be no appeal from their decision. 33. the twelve are a traveling, presiding high council, to officiate in the name of the lord, under the direction of the presidency of the church, agreeable to the institution of heaven, to build up the church, and regulate all the affairs of the same, in all nations, first unto the gentiles, and secondly unto the jews. 34. the seventy are to act in the name of the lord, under the direction of the twelve, or the traveling high council, in building up the church, and regulating all the affairs of the same in all nations; first unto the gentiles, and then to the jews; 35. the twelve being sent out, holding the keys to open the door by the proclamation of the gospel of jesus christ, and first unto the gentiles and then unto the jews. 36. the standing high councils at the stakes of zion form a quorum equal in authority, in the affairs of the church, in all their decisions, to the quorum of the presidency, or to the traveling high council. 37. the high council in zion form a quorum equal in authority, in the affairs of the church, in all their decisions, to the councils of the twelve at the stakes of zion. 38. it is the duty of the traveling high council, to call upon the seventy, when they need assistance, to fill the several calls for preaching and administering the gospel, instead of any others, 39. it is the duty of the twelve, in all large branches of the church, to ordain evangelical ministers, as they shall be designated unto them by revelation. 40. the order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. 41. this order was instituted in the days of adam, and came down by lineage in the following manner: 42. from adam to seth, who was ordained by adam at the age of sixty-nine years, and was blessed by him three years previous to his (adam's) death, and received the promise of god, by his father, that his posterity should be the chosen of the lord, and that they should be preserved unto the end of the earth. {214} 43. because he (seth) was a perfect man, and his likeness was the express likeness of his father insomuch that he seemed to be like unto his father in all things, and could be distinguished from him only by his age. 44. enos was ordained at the age of an hundred and thirty-four years and four months, by the hand of adam. 45. god called upon cainan in the wilderness, in the fortieth year of his age, and he met adam in journeying to the place shedolamak; he was eighty-seven years old when he received his ordination. 46. mahalaleel was four hundred and ninety-six years and seven days old, when he was ordained by the hand of adam, who also blessed him. 47. jared was two hundred years old when he was ordained under the hand of adam, who also blessed him. 48. enoch was twenty-five year old when he was ordained under the hand of adam, and he was sixty-five when adam blessed him. 49. and he saw the lord, and he walked with him, and was before his face continually; and he walked with god three hundred and sixty-five years, making him four hundred and thirty year old when he was translated. 50. methuselah was one hundred years old when he was ordained under the hand of adam. 51. lamech was thirty-two years old when he was ordained under the hand of seth. 52. noah was ten years old when he was ordained under the hand of methuselah. 53. three years previous to the death of adam, he called seth, enos, cainan, mahalaleel, jared, enoch, and methuselah, who were all high priests, with the residue of his posterity, who were righteous, into the valley of adam-ondi-ahman, and there bestowed upon them his last blessing. 54. and the lord appeared unto them, and they rose up and blessed adam, and called him michael the prince, the archangel. 55. and the lord administered comfort unto adam, and said unto him, i have set thee to be at the head; a multitude of nations shall come of thee; and thou art a prince over them for ever. 56. and adam stood up in the midst of the congregation, and notwithstanding he was bowed down with age, being full of the holy ghost, predicted whatsoever should befall his posterity unto the latest generation. 57. these things were all written in the book of enoch, and are to be testified of in due time. 58. it is the duty of the twelve, also, to ordain and set in {215} order all the other officers of the church agreeable to the revelation which says: 59. to the church of christ in the land of zion, in addition to the church laws, respecting church business. 60. verily, i say unto you, saith the lord of hosts, there must needs be presiding elders, to preside over those who are of the office of an elder; 61. and also priests to preside over those who are of the office of a priest; 62. and also teachers to preside over those who are of the office of a teacher, in like manner; and also the deacons; 63. wherefore from deacon to teacher, and from teacher to priest, and from priest to elder, severally as they are appointed, according to the covenants and commandments of the church; 64. then comes the high priesthood, which is the greatest of all. 65. wherefore, it must needs be that one be appointed, of the high priesthood, to preside over the priesthood; and he shall be called president of the high priesthood of the church, 66. or in other words, the presiding high priest over the high priesthood of the church. 67. from the same comes the administering of ordinances, and blessings upon the church, by the laying on of the hands. 68. wherefore, the office of a bishop is not equal unto it; for the office of a bishop is in administering all temporal things; 69. nevertheless, a bishop must be chosen from the high priesthood unless he is a literal descendant of aaron; 70. for unless he is a literal descendant of aaron he cannot hold the keys of that priesthood; 71. nevertheless, a high priest, that is, after the order of melchisedek, may be set apart unto the ministering of temporal things, having a knowledge of them by the spirit of truth, 72. and also to be a judge in israel, to do the business of the church, to sit in judgment upon transgressors, upon testimony, as it shall be laid before him, according to the laws, by the assistance of his counselors, whom he has chosen, or will choose among the elders of the church; 73. this is the duty of a bishop who is not a literal descendent of aaron, but has been ordained to the high priesthood after the order of melchisedek. 74. thus shall he be a judge, even a common judge among the inhabitants of zion, or in a stake of zion, or in any branch of the church where he shall be set apart unto this ministry, until the borders {216} of zion are enlarged, and it becomes necessary to have other bishops or judges in zion, or elsewhere; 75. and inasmuch as there are other bishops appointed, they shall act in the same office. 76. but a literal descendant of aaron has a legal right to the presidency of this priesthood, to the keys of this ministry, to act in the office of bishop independently, without counselors, except in a case where the president of the high priesthood, after the order of melchisedek, is tried; to sit as a judge in israel: 77. and the decision of either of these councils, agreeable to the commandment, which says: 78. again, verily i say unto you, the most important business of the church, and the most difficult cases of the church, inasmuch as there is not satisfaction upon the decision of the bishop, or judges, it shall be handed over and carried up unto the council of the church, before the presidency of the high priesthood; 79. and the presidency of the council of the high priesthood, shall have power to call other high priests, even twelve, to assist as counselors; and thus the presidency of the high priesthood, and its counselors, shall have power to decide upon testimony, according to the laws of the church; 80. and after this decision, it shall be had in remembrance no more before the lord; for this is the highest council of the church of god; and a final decision upon controversies in spiritual matters. 81. there is not any person belonging to the church who is exempt from this council of the church. 82. and inasmuch as a president of the high priesthood shall transgress, he shall be had in remembrance before the common council of the church, who shall be assisted by twelve counselors of the high priesthood, 83. and their decision upon his head shall be an end of controversy concerning him. 84. thus none shall be exempted from the justice and the laws of god; that all things may be done in order and in solemnity before him, according to truth and righteousness. 85. and again, verily i say unto you, the duty of a president over the office of a deacon, is to preside over twelve deacons, to sit in council with them, and to teach them their duty, edifying one another, as it is given according to the covenants. 86. and also the duty of the president over the office of the teachers, is to preside over twenty-four of the teachers, and to sit in council with them, teaching them the duties of their office as given in the covenants. {217} 87. also the duty of the president over the priesthood of aaron, is to preside over forty-eight priests, and sit in council with them, to teach them the duties of their office, as it is given in the covenants; 85. this president is to be a bishop; for this is one of the duties of this priesthood. 89. again, the duty of the president over the office of elders, is to preside over ninety-six elders, and to sit in council with them, and to teach them according to the covenants. 90. this presidency is a distinct one from that of the seventy, and is designed for those who do not travel into all the world. 91. and again, the duty of the president of the office of the high priesthood, is to preside over the whole church, and to be like unto moses. 92. behold, here is wisdom; yea, to be a seer, a revelator, a translator, and a prophet, having all the gifts of god which he bestows upon the head of the church. 93. and it is according to the vision showing the order of the seventy, that they should have seven presidents to preside over them, chosen out of the number of the seventy; 94. and the seventh president of these presidents is to preside over the six; 95. and these seven presidents are to choose other seventy beside the first seventy, to whom they belong; and are to preside over them; 96. and also other seventy, till seven times seventy, if the labor in the vineyard of necessity requires it; 97. and these seventy are to be traveling ministers unto the gentiles first, and also unto the jews; 98. where as other officers of the church, who belong not unto the twelve, neither to the seventy, are not under the responsibility to travel among all nations, but are to travel as their circumstances shall allow; notwithstanding, they may hold as high and responsible offices in the church. 99. wherefore, now, let every man learn his duty, and to act in the office in which he is appointed, in all diligence. 100. he that is slothful shall not be counted worthy to stand, and he that learns not his duty and shows himself not approved, shall not be counted worthy to stand. even so. amen. footnotes 1. at this point it may be well to note a singular thing with reference to nearly all the revelations that have been received in this dispensation; they came in response to enquiry, in response to prayer. "ask and ye shall receive;" "seek and ye shall find," seems to have been the principle on which the lord has acted with reference to giving revelations. for instance, the lord revealed himself and his son jesus christ to the prophet joseph in answer to the latter's earnest prayer to know the truth respecting the various religions; moroni came three years later in response to the young prophet's earnest prayer to know his standing before the lord; nearly all the early revelations to individuals in the church, to joseph smith, sen., hyrum smith, oliver cowdery, joseph knight, david, peter, john and christian whitmer were given in answer to the enquiry of these men to know their duty in respect of the work of the lord then coming forth; the revelation on church organization and government (doc. and cov. sec. 20), was given in response to joseph and oliver's prayers and enquiries concerning those things; so with reference to the revelations given to the witnesses to the book of mormon; and in fact throughout the whole course of the work's development. this great revelation on priesthood and the relations of the quorums to each other in the church is also given in response to a most humble petition to the prophet on the part of the twelve; and, the prophet says: "_i inquired of the lord, and received for answer the following revelation_," then follows the revelation. 2. according to the explanatory note in the doctrine and covenants, sec. 107, the fore part of this revelation, the first fifty-eight verses, was given march 28th, the same day the twelve ask the prophet to enquire of the lord for them, the other items were revealed at sundry times. {218} chapter xv. the first mission of the twelve. [sidenote: close of the elders' school.] the school in kirtland closed the last week in march, to give the elders an opportunity to go forth and proclaim the gospel, preparatory to the endowment. [sidenote: public discussion at huntsburgh.] _sunday, march 29_.--i preached about three hours, at huntsburgh--where william e. m'lellin had been holding a public discussion, on a challenge from j. m. tracy, a campbellite preacher, the two days previous, on the divinity of the book of mormon--at the close of which two were baptized; and, on monday, four more came forward for baptism. _minutes of conference held at freedom, n. y_. april 3rd and 4th, a conference of the saints was held at freedom, new york, sidney rigdon presiding. fifteen branches of the church were represented, five of which had not been previously represented at any conference, numbering about fifty members. elder chester l. heath, of avon, was expelled from the church, for breach of covenant, and not observing the word of wisdom. warren a. cowdery, clerk. _minutes of a conference of the twelve and the seventies_. on the 26th of april the twelve apostles, and the seventies who had been chosen, assembled in the temple (although unfinished), with a numerous concourse of people, to receive their charge and instructions from president joseph smith, jun., relating to their mission and duties. the congregation being assembled, elder orson pratt arrived {219} from the south part of the state, making our number complete, elder thomas b. marsh having arrived the day previous. _meeting of the twelve_. _april 28_.--the twelve met this afternoon at the schoolroom, for the purpose of prayer and consultation. elder david w. patten opened the meeting by prayer. moved and carried, that when any member of the council wishes to speak, he shall arise and stand upon his feet. elder m'lellin read the commandment given concerning the choosing of the twelve; when it was voted that we each forgive one another every wrong that has existed among us, and that from henceforth each one of the twelve love his brother as himself, in temporal as well as in spiritual things, always inquiring into each other's welfare. decided that the twelve be ready and start on their mission from elder johnson's tavern on monday, at two o'clock a. m., may 4th. elder brigham young then closed by prayer. orson hyde, w. e. m'lellin, clerks. _minutes of a general council of the priesthood_. _may 2_.--a grand council was held in kirtland, composed of the following officers of the church, viz: presidents joseph smith, jun., david whitmer, oliver cowdery, sidney rigdon, frederick g. williams, joseph smith, sen., and hyrum smith, with the council of the twelve apostles, bishop partridge and counselors, bishop whitney and counselors, and some of the seventies, with their presidents, viz. sylvester smith, leonard rich, lyman sherman, hazen aldrich, joseph young, and levi hancock; and many elders from different parts of the country. president joseph smith, jun., presiding. after the conference was opened, and the twelve had taken their seats, president joseph smith, jun., said that it would be the duty of the twelve, when in council, to take their seats together according to age, the oldest to be seated at the head, and preside in the first council, the next oldest in the second, and so on until the youngest had presided; and then begin at the oldest again. [1] {220} the twelve then took their seats according to age as follows: thomas b. marsh, david w. patten, brigham young, heber c. kimball, orson hyde, william e. m'lellin, parley p. pratt, luke s. johnson william smith, orson pratt, john f. boynton, and lyman e. johnson. _items of instruction to the twelve and the seventy_. president joseph smith then stated that the twelve will have no right to go into zion, or any of its stakes, and there undertake to regulate the affairs thereof, where there is a standing high council; but it is their duty to go abroad and regulate all matters relative to the different branches of the church. when the twelve are together, or a quorum of them, in any church, they will have authority to act independently, and make decisions, and those decisions will be valid. but where there is not a quorum, they will have to do business by the voice of the church. no standing high council has authority to go into the churches abroad, and regulate the matters thereof, for this belongs to the twelve. no standing high council will ever be established only in zion, or one of her stakes. [2] when the twelve pass a decision, it is in the name of the church, therefore it is valid. no official member of the church has authority to go into any branch thereof, and ordain any minister for that church, unless it is by the {221} voice of that branch. no elder has authority to go into any branch of the church, and appoint meeting, or attempt to regulate the affairs of the church, without the advice and consent of the presiding elder of that branch. if the first seventy are all employed, and there is a call for more laborers, it will be the duty of the seven presidents of the first seventy to call and ordain other seventy and send them forth to labor in the vineyard, until, if needs be, they set apart seven times seventy, and even until there are one hundred and forty-four thousand thus set apart for the ministry. [3] the seventy are not to attend the conferences of the twelve, unless they are called upon or requested so to do by the twelve. the twelve and the seventy have particularly to depend upon their ministry for their support, and that of their families; and they have a right, by virtue of their offices, to call upon the churches to assist them. elder henry herriman was ordained one of the seventy. the circumstances of the presidents of the seventy were severally considered, relative to their traveling in the vineyard: and it was unanimously agreed that they should hold themselves in readiness to go, at the call of the twelve, when the lord opens the way. twenty-seven of the seventy were also considered, and it was decided they should hold themselves in readiness to travel in the ministry, at the call of the president of the seventy, as the lord opens the way. after an adjournment of one hour, the council re-assembled. ezra thayre was suspended as an elder and member, until investigation could be had before the bishop's court, complaint having been preferred against him by oliver granger. lorenzo d. barnes was ordained one of the seventy; also henry benner, michael griffiths, royal barney, and lebbeus t. coon, who, together with twenty others, were called upon to hold themselves in readiness to travel when circumstances might permit. the elders in kirtland and its vicinity were then called upon, or their circumstances considered, and their names enrolled. president joseph smith, jun., arose with the lists in his hand, and made {222} some very appropriate remarks, relative to the deliverance of zion; and, so much of the authority of the church being present, moved that we never give up the struggle for zion, even until death, or until zion is redeemed. the vote was unanimous, and given with deep feeling. voted, that all the elders of the church are bound to travel in the world to preach the gospel, with all their might, mind, and strength, when their circumstances will admit of it; and that the door is now opened. voted, that elders brigham young, john p. greene, and amos orton be appointed to go and preach the gospel to the remnants of joseph, the door to be opened by elder brigham young, and this will open the door to the whole house of joseph. voted, that when another seventy is required, the presidency of the first seventy shall choose, ordain, and set them apart from among the most experienced of the elders of the church. voted, that whenever the labor of other seventy is required, they are to be set apart and ordained to that office; those who are residing at kirtland and the regions round about, who can come to kirtland, to be set apart and ordained by the direction of the presidency of the church in kirtland. wm. e. m'lellin, clerk. _the first mission of the twelve_. the twelve left kirtland this morning [may 4th], [4] and embarked on board the steamer _sandusky_, at fairport, and landed at dunkirk, new york, 5 o'clock p.m., and after preaching in those regions a few days, met in conference at westfield, may 9th, according to previous appointment; the church being present, and thomas b. marsh, the oldest of the quorum, presiding. the following items were suggested for the consideration of the council: resolved, 1st: that the limits of this conference extend south and west to the line of pennsylvania, north as far as lake erie, and east as far as lodi, embracing the branches of westfield, silver creek, perrysburgh, and lavona, to be called the "westfield conference." {223} 2nd. inquire into the standing of all the elders within the bounds of this conference. 3rd. inquire into the manner of their teaching, doctrines, etc. 4th. inquire into the teaching, conduct, and faithfulness of all traveling elders who have recently labored within the bounds of this conference. 5th. hear a representation of the several branches of the church. on investigation, the standing and teaching of the elders present met the approbation of the council, except the teaching of elder joseph rose, which was, "that the jewish church was the sun, and the gentile church was the moon, etc.; when the jewish church was scattered, then sun was darkened: and when the gentile church is out off, the moon will be turned to blood;" also some things relative to the apocalyptic beast with seven heads and ten horns. he was shown his error, and willingly made a humble confession. the faithfulness of all the traveling elders was found to be good. the members of the westfield branch were represented as in good standing, but with a difficulty in the minds of some, relative to the baptism of brother lloyd l. lewis, inasmuch as he was baptized by a traveling elder without the church being called together to know if they would receive him to fellowship. the council decided that if there was a fault, it was in the administrator, and not in the candidate. the branch numbered seventy-five. the lavona branch numbered twenty in good standing, but lacking in the enjoyment of the spirit in consequence of a neglect to keep the word of wisdom. after further instructions on general principles, the conference adjourned until 8 o'clock a.m., monday. may 11. _sunday, may 10_.--elders marsh and patten preached to an attentive congregation of about five hundred; after sacrament, five persons desired baptism, which was attended to by elder m'lellin. _monday, 11_.--conference met pursuant to adjournment. resolved unanimously--that this conference go to, immediately, and appoint their "wise men," and gather up their riches, and send them to zion to purchase land, according to previous commandment, that all things be prepared before them in order to their gathering. much was said to the conference upon these important things; and the saints covenanted before the lord, that they would be strict to attend to our teaching. after preaching by elder young at 3 o'clock p.m., and the farewell exhortation of the twelve, seven individuals were baptized by elder orson hyde, and they were confirmed in the evening. {224} after laying hands on many sick, who obtained relief, adjourned to the 22nd instant, to meet in freedom, new york. orson hyde, clerk. _the conference at freedom_. _may 22_.--the twelve met in conference with the church in freedom, new york, when, after an agreeable salutation and rejoicing in each other's prosperity, elder david w. patten being chairman, conference was opened by singing, and prayer by the president. [here let it be remarked, that it was the universal custom of the twelve and the presidency of the church, to open and close all conferences and councils by prayer, and generally singing, so that this need not be named in this history hereafter.] resolved--that the limits of this conference extend from lodi in the west, so far east as to include avon, south to pennsylvania, and north to lake ontario, called the "freedom conference," including the branches of freedom, rushford, portage, grove, burns, genesee, avon, java, holland, aurora, greenwood, and niagara. the report concerning the labors and teachings of the elders in the conference, and those who had recently traveled through the branches, was good. the branch in freedom numbered sixty-five; rushford, twenty-eight; burns, thirty; holland, fifteen--represented by p. p. pratt as having suffered much from false teachings by hypocrites and knaves: aurora, four; niagara, four; the numbers of the remaining branches not ascertained, but generally reported in good standing. the council gave instruction concerning the "word of wisdom," the gift of tongues, prophesying, etc., and adjourned until tomorrow morning. _may 23_.--conference met to take into consideration the redemption of zion. after addresses by five of the council, the church expressed their determination to put into practice the teachings we had given, when the conference adjourned. _may 25_.--the twelve met in council to pray for one another until they should meet again; and, resolved--that we recommend and counsel elders john murdock and lloyd lewis to go to the churches at chenango point, new york, and springville, pennsylvania (among whom we understand there is some difficulty), and set in order the things that are wanting in those branches. resolved--that elder brigham young go immediately from this place to an adjacent tribe of the remnants of joseph, and open the door {225} of salvation to that long dejected and afflicted people. the council, according to his request, laid their hands upon him, that he might have their faith and prayers, to fill, with humility and power, that very important mission. they also laid hands on elders john p. greene and amos orton, for the same purpose, as they expected to accompany him. orson hyde, clerk. _on the 5th of june_, nine of the twelve met in council at rose, or lyonstown, new york. there being so few of the brethren in that region, it was resolved that it was not necessary to establish a conference, after which council adjourned. after they had preached several sermons in the vicinity, elders brigham young, orson hyde and william smith returned to kirtland, as witnesses in a certain case wherein president joseph smith, jun., was concerned before the county court, in which he righteously triumphed over his enemies. [5] orson hyde, clerk. _on the 19th of june_, nine of the traveling high council met with the church in conference at pillow point, new york, and resolved that the limits of the conference embrace all the northern part of the state, to be called the "black river conference." the elders of the conference had been diligent in their callings. their manner of teaching in some respects needed correction, which they gladly received. the church at pillow point numbered twenty-one, but did not generally observe the word of wisdom. the church at sackets harbor numbered nineteen; burville, seven; champion, six; ellesburg, thirty-three; henderson, four; alexandria, four; lyme, four; and two in orleans, three in potsdam, and six in stockholm. after hearing the report of the churches, five of the council successively addressed the conference, upon the principles of church government, the nature and exercise of spiritual gifts, the word of wisdom, and the propriety of choosing wise men and sending them with moneys to purchase lands in zion, so that they might not gather in confusion; and the conference unanimously acquiesced in the teachings of the council. adjourned until the 20th, then met, and john elmer was charged with holding very incorrect principles; such, for instance, that the spirit of god sometimes took him and threw him down, and that he could die the death of the righteous, and of the wicked; and in order to show his power with god, he also stated that he had passed through a kind of death so as to become immortal, and would exist forever without any other death or {226} change, only growing brighter and brighter eternally. he persisted in these things and would not receive teaching from the council, therefore was cut off. on monday, five were baptized, and our public meeting closed. orson hyde, clerk. footnotes 1. it should be observed here, that this arrangement had reference only to the first organization of the quorum of the twelve. after this first arrangement, the brethren of that quorum held and now hold their place in it and preside according to seniority of ordination, not of age. though it must be admitted, that this order was not always strictly observed; for instance, the late president woodruff, for a number of years, ranked in the quorum of the twelve before elder john taylor; although the latter was ordained first, and actually assisted in the ordination of president woodruff at far west in the spring of 1839. i think this case illustrates the inconsistency of the idea that seniority of age should govern in fixing the standing of the members in the quorum of the twelve. surely it would be nothing short of an absurdity in order, for one just ordained to out-rank one that had taken part in his ordination. the slight irregularity here noticed was corrected by president brigham young some two years before his death, and president taylor was accorded his place, which gave him priority of standing in the quorum to elder woodruff. president taylor himself gives the following explanation of the matter: "through some inadvertency, or perhaps mixed up with the idea of seniority of age taking the precedence, wilford woodruff's name was placed on the records at the time, and for many years after, before that of john taylor. this matter was investigated, some time afterwards, by president young and his council, sanctioned also by the twelve, whether [or not] john taylor held the precedency and stood in gradation prior to brother wilford woodruff; and it was voted on and decided that his name be placed before wilford woodruff's, although wilford woodruff was the older man. the reason assigned for this change was, that although both were called at the same time, john taylor was ordained into the twelve prior to wilford woodruff; and another prominent reason would be, that as john taylor assisted in the ordination of elder wilford woodruff, he therefore must precede him in the council." (succession in the priesthood, a discourse by president john taylor--october, 1835--p. 16). 2. but a _temporary_ high council of high priests abroad may be organized when necessity requires it, the high priests abroad (i.e., outside organized stakes of zion) having the power to determine when the organization of such high council is necessary. (see the revelation at page 30 this volume, verses 24-32). 3. in his notes on church history, john whitmer, who was the church historian at that time, says concerning the organization of the seventy: "about the same time [i.e., that the quorum of the twelve was organized] there were seventy high priests chosen, who were called to be under the direction of the twelve, and assist them according to their needs; and if seventy were not enough, call seventy more, until seventy times seventy." (ms. p.51.) john whitmer, however, is mistaken in saying that they were high priests that were chosen. they were chiefly chosen from among the elders, and the few high priests that were called into the quorum were afterwards requested to take their place with the high priests again, and others were chosen to fill the vacancies thus created. (see "history of the organization of the seventies," joseph young, pp. 4, 5.) 4. presumably on the 4th of may, since that was the date fixed for starting on this mission by the twelve at their meeting on the 28th of april preceding (see p. 219). john whitmer, in his notes on church history, however, fixes the date on the 5th of may. he says: "on the morning of the 5th of may, the twelve took leave of their families and brethren, to fill their first mission under their commission, being commissioned to carry the gospel to gentile and also unto jew, having the keys of the gospel to unlock, and then call upon others to promulgate the same." (whitmer's ms., p. 50.) 5. what the case in question was cannot now be ascertained. {227} chapter xvi. progress of affairs at kirtland--discovery of the book of abraham. [sidenote: change of editors on the "messenger and advocate."] about the middle of may, w. w. phelps and john whitmer, presidents of the church in missouri, arrived at kirtland, and john whitmer was appointed to take the place of president oliver cowdery, in conducting the _messenger and advocate_. [sidenote: the "northern times."] frederick g. williams was appointed to edit the _northern times_, a weekly newspaper, which we had commenced in february last, in favor of democracy; and w. w. phelps (with his son waterman) made his home with my family, and assisted the committee in compiling the book of doctrine and covenants. _minutes of conference held at new portage, june 6th_. the elders and brethren assembled in conference, june 6th, at new portage, oliver cowdery, presiding. elder david matthews, who was suspended at a previous conference, for unchristian conduct, was present. after hearing the testimony, the council unanimously agreed that there had been due contrition of spirit manifested by him, in his walk and conversation since his suspension; and elder matthews was restored. elder barkdall preferred a claim against elder keeler, for services said to be rendered some eight or nine years since, and to have been awarded by a former council. it appeared there had been a decision in favor of elder barkdall, but no testimony was produced by either of the parties to substantiate a claim, or prove a payment. it was, therefore, resolved:--that both {228} the accuser and the accused have manifested a bad spirit, and deserve the severe rebuke of this council. elder milo hays was tried for not obeying the word of wisdom, and for covenant breaking. both charges were sustained by testimony, and elder hays was excluded from the church. several other cases of discipline were attended to, and conference adjourned at 12 o'clock at night. sunday morning, president oliver cowdery preached, after which four were baptized. the council again organized in the evening, and ordained jacob myers an elder. the case of elders barkdall and keeler was again called up; four councilors spoke on the subject, when it was decided that they have one week and no more to settle their differences with each other, and make confession to the church, or lose their standing. w. a. cowdery, clerk. [sidenote: instructions of the prophet to the elders and saints in missouri.] the presidency, bishop, and high council of zion, having removed to kirtland, or gone forth in the vineyard, i caused it to be published in the june number of the _messenger and advocate_, that according to the order of the kingdom begun in the last days, to prepare men for the rest of the lord, the elders in zion or in her immediate region, have no authority or right to meddle with her spiritual affairs, to regulate her concerns, or hold councils for the expulsion of members, in her unorganized condition. the high council has been expressly organized to administer in all her spiritual affairs; and the bishop and his council are set over her temporal matters; so that the elders' acts are null and void. _now_, the lord wants the wheat and tares to grow together; for zion must be redeemed with judgment, and her converts with righteousness. every elder that can, after providing for his family (if he has any) and paying his debts, must go forth and clear his skirts from the blood of this generation. while they are in that region, [missouri] instead of trying members for transgression, or offenses, let every one labor to prepare himself for {229} the vineyard, sparing a little time to comfort the mourners, to bind up the broken-hearted, to reclaim the backslider, to bring back the wanderer, to re-invite into the kingdom such as have been cut off, by encouraging them to lay to while the day lasts, and work righteousness, and, with one heart and one mind, prepare to help to redeem zion, that goodly land of promise, where the willing and obedient shall be blessed. [1] [sidenote: the mission of mr. hewitt.] {230} about this time, i received an introduction to mr. hewitt, a preacher who had come out from europe, with his wife, to examine this work; he stated that he was delegated by his church for this purpose, and presented a letter of commendation, a copy of which follows: _to the saints of the most high_: dear brethren in the lord.--at a council of the pastors of our church, held march 28th, 1835, upon the propriety of reverend john {231} hewitt visiting you, it was resolved and approved that as he had an anxious desire to go to america to see things that are spoken of in one of your papers brought here by a merchant from new york, he should have, as he desired, the sanction of the council, and if it pleased the lord, his approval. the lord hath seen our joy and gladness to hear that he was raising up a people for himself in that part of the new world, as well as here. o, may our faith increase that he may have evangelists, apostles, and prophets, filled with the power of the spirit, and performing his will in destroying the works of darkness. the reverend mr. hewitt was professor of mathematics in rotherham independent seminary, and four years pastor of barnsley independent church. he commenced preaching the doctrines we taught, about two years since, and was excommunicated. many of his flock followed him, so that he was eventually installed in the same church, and the lord's work prospered. as he is a living epistle, you will have, if all be well, a full explanation. many will follow, should he approve of the country, etc., who will help the cause, because the lord hath favored them with this world's goods. we had an utterance during our meeting, which caused us to sing for joy. the lord was pleased with our brother's holy determination to see you; and we understand that persecution had been great among you, or would be, but we were commanded not to fear, for he would be with us. praise the lord. the time is at hand when distance shall be no barrier between us; but when on the wings of love, jehovah's messages shall be communicated by his saints. the lord bless our brother, and may he prove a blessing to you. be not afraid of our enemies; they shall, {232} unless they repent, be cast down by the lord of hosts. the workers of iniquity have been used by the prince of darkness to play the counterfeit; but discernment has been given to us, that they were immediately put to shame, by being detected, so that the flock never suffered as yet by them. grace, mercy, and peace be unto you from god our father, and from the spirit, jesus christ our lord. amen. i am, dear sir, your brother in the gospel, thomas shaw. barnsley, april 21, 1835. [2] the interview with mr. hewitt was brief, and he left with the understanding that he would call again and renew his investigations. as he did not return according to agreement, and hearing he was at fairport, the council of the presidency sent him the following letter:- _to the reverend mr. hewitt_: sir--in consequence of your not returning as we understood you would at your introduction to us, it was resolved and approved in council, on the evening of the 14th instant, that the bearer of this communication, oliver cowdery, one of the presiding elders of our church, should proceed to fairport, and ascertain if possible, the cause of your delay; and this is done as one reason, that we feel an anxious desire for the salvation of the souls of men, and to satisfy your inquiries concerning the religion we profess. if at fairport it is the sincere desire of the council, that mr. hewitt return, that we may satisfy him concerning our religion, and he satisfy us concerning his; for we feel as great a desire for the welfare of his people, as he can for ours. with respect, etc., w. w. phelps, clerk. {233} [sidenote: the indifference of mr. hewitt.] elder cowdery immediately repaired to fairport, and on the day following reported to the council that mr. hewitt was not in the place: that he left their letter with mrs. hewitt, who informed him that her "husband had frequently spoken of his wish to become further acquainted with the people whom he had come out from europe to see." but the next we heard of the reverend john hewitt was that he had opened a school in painsville, ohio. mr. hewitt was an elder of the irvingite [3] church, in {234} barnsley, england, and was sent as a delegate from that church, as expressed in the letter from mr. shaw, of april 21st, to visit the saints in america, and ascertain their faith and principles; and if mr. hewitt found them as they expected, the saints in america might expect help from them (the church in barnsley) as they were rich in temporal things and had received the gift of tongues in the church. [sidenote: subscriptions for the temple.] _june 18_.--nine hundred and fifty dollars were subscribed for the temple, by the saints in kirtland. great anxiety was manifested to roll on the work. the twenty-first, being sunday, i preached in kirtland on the evangelical order. [4] _thursday, june 25_.--there was a meeting in kirtland to subscribe for the building of the temple; and $6,232.50 was added to the list. joseph smith subscribed $500; oliver cowdery, $750; w. w. phelps, $500; john whitmer, $500; and frederick g. williams, $500; of the above, all of which they paid within one hour, and the people were astonished. [sidenote: conference in canada.] {235} _june 29_.--six of the traveling high council, viz.:--david w. patten, heber c. kimball, luke s. johnson, orson pratt, john f. boynton, and lyman e. johnson, assembled in conference with the church in loborough, upper canada. the church in loborough, composed of twenty-five members, were uninformed in many principles of the new covenant, not having had the same privilege of instruction as the churches in the united states. brothers henry and jacob wood, who had been suspended, had a rehearing, but were cut off. elder frederick m. van leuven, was appointed presiding elder, and a number were added to the church during their stay. [sidenote: michael h. chandler and the egyptian mummies.] on the 3rd of july, michael h. chandler came to kirtland to exhibit some egyptian mummies. there were four human figures, together with some two or more rolls of papyrus covered with hieroglyphic figures and devices. as mr. chandler had been told i could translate them, he brought me some of the characters, and i gave him the interpretation, and like a gentleman, he gave me the following certificate: kirtland, july 6, 1835. this is to make known to all who may be desirous, concerning the knowledge of mr. joseph smith, jun., in deciphering the ancient egyptian hieroglyphic characters in my possession, which i have, in many eminent cities, showed to the most learned; and, from the information that i could ever learn, or meet with, i and that of mr. joseph smith, jun., to correspond in the most minute matters. michael h. chandler, traveling with, and proprietor of, egyptian mummies. [5] _sunday 5_.--i preached in the afternoon. [sidenote: the case of michael h. barton.] michael h. barton tried to get into the church, but he was not willing to confess and forsake all his sins--and he was rejected. {236} [sidenote: the writings of abraham and joseph.] soon after this, some of the saints at kirtland purchased the mummies and papyrus, a description of which will appear hereafter, and with w. w. phelps and oliver cowdery as scribes, i commenced the translation of some of the characters or hieroglyphics, and much to our joy found that one of the rolls contained the writings of abraham, another the writings of joseph of egypt, etc.,--a more full account of which will appear in its place, as i proceed to examine or unfold them. truly we can say, the lord is beginning to reveal the abundance of peace and truth. [sidenote: edmund bosley tried for breaking covenant.] on the 9th i rode to cleveland, in company with elder cowdery and others. on the 14th a charge was preferred against elder edmund bosley, to a council of the presidency, for unchristian-like conduct, in breaking a certain sacred covenant, made september 4, 1834. i instructed the council on points of duty, such as observing covenants, etc., and testified to the truth of the above covenant. president oliver cowdery testified that he himself framed the covenant alluded to, and that at the time when bosley said that he had a witness that it was the will of the lord that he should consecrate the surplus of his property over and above what would be needful for his and his family's support. bishop whitney stated that elder bosley agreed to let the presidency and others have money on loan, for the printing of the revelations, if he could control his property in one year, or, as soon as he obtained it. decided that elder bosley broke the covenant which he made september 4, 1834--therefore he is not a member of this church, unless he make satisfaction to those whom he injured. also isaac h. bishop was complained of as having spoken evil of the high council, by saying that "the high council had the wrong tree to bark up," which {237} was testified to by j. m. corrill, president rigdon and others. it was decided that isaac h. bishop shall make public confession to the satisfaction of the injured, and walk as a saint in all things. the hand of the lord shall be upon them, until they repent in sackcloth and ashes, and shall effect their temporal and spiritual interests unless they repent. footnotes 1. the whole article is so valuable that, notwithstanding to publish it entire leads to a repetition of part of the above, it is placed here in a foot note. to the saints scattered abroad. "dear brethren:--it is a duty which every saint ought to render to his brethren freely--to always love them, and ever succor them. to be justified before god we must love one another: we must overcome evil; we must visit the fatherless and the widow in their affliction, and we must keep ourselves unspotted from the world: for such virtues flow from the great fountain of pure religion. strengthening our faith by adding every good quality that adorns the children of the blessed jesus, we can pray in the season of prayer; we can love our neighbor as ourselves, and be faithful in tribulation, knowing that the reward of such is greater in the kingdom of heaven. what a consolation! what a joy! let me live the life of the righteous, and let my reward be like this! according to the order of the kingdom begun in the last days, to prepare men for the rest of the lord, the elders in zion, or in her immediate region, have no authority or right to meddle with her spiritual affairs, to regulate her concerns, or hold councils for the expulsion of members in her unorganized condition. the high council has been expressly organized to administer in all her spiritual affairs; and the bishop and his council, are set over her temporal matter: so that the elders' acts are null and void. now the lord wants the tares and wheat to grow together: for zion must be redeemed with judgment, and her converts with righteousness. every elder that can, after providing for (if he has any) and paying his debts, must go forth and clear his skirts from the blood of this generation. while they are in that region instead of trying members for transgressions, or offenses, let every one labor to prepare himself for the vineyard, sparing a little time to comfort the mourners; to bind up the broken-hearted; to reclaim the backslider; to bring back the wanderer; to re invite into the kingdom such as have been cut off, by encouraging them to lay to while the day lasts, and work righteousness, and, with one heart and one mind, prepare to help redeem zion, that goodly land of promise, where the willing and the obedient shall be blessed. souls are as precious in the sight of god as they ever were; and the elders were never called to drive any down to hell, but to persuade and invite all men everywhere to repent, that they may become the heirs of salvation. it is the acceptable year of the lord: liberate the captives that they may sing hosanna. the priests, too, should not be idle: their duties are plain, and unless they do them diligently, they cannot expect to be approved. righteousness must be the aim of the saints in all things, and when the covenants are published, they will learn that great things must be expected from them. do good and work righteousness with an eye single to the glory of god, and you shall reap your reward when the lord recompenses every one according to his work. the teachers and deacons are the standing ministers of the church, and in the absence of other officers, great things and holy walk are required of them. they must strengthen the members' faith; persuade such as are out of the way to repent, and turn to god and live; meekly persuade and urge every one to forgive one another all their trespasses, offenses and sins, that they may work out their own salvation with fear and trembling. brethren, bear and forbear one with another, for so the lord does with us. pray for your enemies in the church and curse not your foes without: for vengeance is mine, saith the lord, and i will repay. to every ordained member, and to all, we say, be merciful and you shall find mercy. seek to help save souls, not to destroy them: for verily you know, that "there is more joy in heaven, over one sinner that repents, than there is over ninety and nine just persons that need no repentance." strive not about the mysteries of the kingdom; cast not your pearls before swine, give not the bread of the children to dogs, lest you and the children should suffer, and you thereby offend your righteous judge. your brethren who leave their families, with whom they have enjoyed an earthly measure of peace and joy, to carry glad tidings around the world, expect great things of you, while you are privileged to enjoy the blessings of the saints' society. they pray our heavenly father that you may be very prayerful, very humble, and very charitable; working diligently, spiritually and temporally for the redemption of zion, that the pure in heart may return with songs of everlasting joy to build up her waste places, and meet the lord when he comes in his glory. brethren, in the name of jesus christ, we entreat you to live worthy of the blessings that shall follow after much tribulation, to satiate the souls of them that hold out faithful to the end."--_messenger and advocate_, vol. 1, no. 8, pp. 137-8. the substance of the foregoing article from the _messenger and advocate_ is also contained, according to john whitmer's history (manuscript page 52) in a letter to hezekiah peck, signed by joseph smith, jun., oliver cowdery, sidney rigdon, frederick g. williams, w. w. phelps and john whitmer; the opening paragraph of which is as follows: "the presidency of kirtland and zion say that the lord has manifested by revelation of his spirit, that the high priests, teachers, priests, and deacons, or in other words, all the officers in the land of clay county, missouri, belonging to the church, are more or less in transgression, because they have not enjoyed the spirit of god sufficiently to be able to comprehend their duties respecting themselves and the welfare of zion; thereby having been left to act in a manner that is detrimental to the interest, and also a hindrance to the redemption of zion. now if they will be wise, they will humble themselves in a peculiar manner that god may open the eyes of their understanding. it will be clearly manifested what the design and purposes of the almighty are with regard to them, and the children of zion that they should let the high council, which is appointed of god and ordained for that purpose, make and regulate all the affairs of zion, and that it is the will of god that her children should stand still and see the salvation of redemption." then follows the substance of the _messenger and advocate_ article. this letter has the following _post script_ written personally by the prophet, to brother peck, and is a gem which manifests the profound sympathy of the prophet for the faithful in israel: "p.s.--brother hezekiah peck: we remember your family with all the first families of the church who first embraced the truth. we remember your losses and sorrows; our first ties are not broken; we participate with you in the evil as well as the good, in the sorrows as well as the joys; our union, we trust, is stronger than death, and shall never be severed. remember us unto all who believe in the fullness of the gospel of our lord and savior jesus christ. we hereby authorize you, hezekiah peck, our beloved brother, to read this epistle and communicate it unto all the brotherhood in all that region of country. "dictated by me, your unworthy brother, and fellow laborer in the testimony of the book of mormon. signed by my own hand in the token of the everlasting covenant. _joseph smith, jun_." 2. this communication in the prophet's history as published in the _millennial star_ appears under the date of april 21st, 1835; but it was thought to be a better grouping of events to bring it down to this date--first half of june--where the whole incident may be disposed of in a single reference to it. following is a remark of the prophet's respecting the letter as published in the _star_, but which under our present arrangement of the matter is not necessary in the text of the history: "one object, and only one, has induced us to lay the foregoing letter from england, before our matters; and that is, the good of the cause of god. it might have remained in our possession, perhaps for years, in silence, had it not been for circumstances, which we will briefly mention hereafter." these "circumstances" are those relating to the indifferent actions of mr. hewitt, as set forth in the text. 3. this is not the name accepted by the church which mr. hewitt represented. the religious body usually called "irvingites" object to any designation "which implies sectarianism" and therefore, they themselves use no other name than the "catholic apostolic church," of which the congregation at barnsley, england, was but a branch. such was the prominence, however, for learning, social and ecclesiastical standing of reverend edward irving that when he gave the influence of his name and standing to what was probably a really spiritual awakening among some of the people in western and southern scotland, the movement received his name, hence "irvingites." mr. irving was born in annan, dumfrieshire, august 15, 1792, and in his early ministry was associated with such men as doctors chalmers and canning. he created no little stir in higher circles of religious society in london for a time; but his announcement of the near approach of the coming of the son of man, attended by the judgments of god, together with his strictures against the looseness of fashionable life, soon displeased the worldly who for a time flocked to hear him; and the people of fashion soon separated from his congregation. he taught the doctrine that the spiritual gifts of the gospel were to continue forever in the church, together with the new testament organization of the church. the irvingite views of this new testament organization are set forth in the following: "there are, as in the apostolic times, four ministeries:1st, that of 'apostle;' 2nd, that of 'prophet;' 3rd, that of 'evangelist;' and 4th, that of 'pastor.' the apostles are invested with spiritual prerogatives; they alone can administer the holy ghost by laying on of hands; to them the mysteries of god are revealed and unfolded to the church; and they decide on matters of order and discipline. nothing that transpires in any church in the way of 'prophetic utterance' can be authoritatively explained save by them; and the various 'angels of the churches' are bound to bring all such utterances under their cognizance, in order that they may be rightly interpreted. the function of the 'prophet' has been already indicated. the work of an 'evangelist' mainly consists in endeavoring to 'bring' in, those who are without. the 'angel' of the catholic apostolic church, corresponds with the bishop of other christian denominations. the ministers of each full congregation comprise an angel, with a four-fold ministry (consisting of elders, prophets, evangelists, and pastors;) and a ministry of deacons to take charge of temporal matters. this ministry is supported by tithes, the people giving a tenth of their income for the support of the priesthood. church affairs were managed by a council of ministers of all classes, whose selection and arrangement are conceived to have been foreshadowed in the structure of the mosaic tabernacle." the sympathy of the members of the catholic apostolic church at barnsley who believed in the spiritual gifts of the gospel, and what they understood to be the new testament organization of the church, readily explains the interest they would naturally feel in the latter-day saints in america, when they would come to hear of the things which god had established among them; and it is regretted that they did not send a more faithful representative than mr. hewitt to enquire into the work of the lord as developed in divine manifestations to the prophet joseph. "this mr. hewitt," says john whitmer in his manuscript history of the church, page 52, "did not obey the gospel; neither would he investigate the matter. thus ended the mission of mr. hewitt." 4. of the evangelical or patriarchal order of priesthood in the church it is said in the revelations of god: "the order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. this order was instituted in the days of adam, and came down by lineage in the following manner." then follow the names of those who successively held the evangelical priesthood in ancient times (doctrine and covenants, sec. 107). according to the word of the lord, at the time this order of priesthood was conferred upon hyrum smith, brother of the prophet, it is said "the patriarch holds the keys of the patriarchal blessings upon the heads of all my people, that whoever he blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven." (doctrine and covenants, 124, 92, 93.) it was undoubtedly upon this order of priesthood that the prophet spoke in the meeting of the twenty-first of june. 5. mr. chandler is responsible for the english of the above certificate, and i do not feel at liberty to edit it. {238} chapter xvii. sundry council meetings in vermont, ohio, and new york. _minutes of the vermont conference_. _july 17th_.--the twelve met in conference, agreeably to previous appointment, at st. johnsbury, vermont. _resolved_:--that this state be within the limits of this conference, and include the branches in littleton, dalton, and landaff, in new hampshire, to be called the vermont conference. the st. johnsbury branch numbered forty-one members; danville, twenty-three; charlton, twenty-one; jay, eleven; dalton, fifteen; landaff, four; littleton, ten; andover, vermont, fifteen; beneeon, seven; and lewis, new york, seventeen. six of the council addressed the conference on principles of faith and action. adjourned to the 18th, when the remaining six members of the council enforced the necessity of sending up wise men, and purchasing lands, according to the commandments--which the saints readily agreed to do. _sunday, 19th_.--our public meeting was attended by more than a thousand people, and during our conference nine were baptized. orson hyde, wm. e. m'lellin, clerks. [sidenote: the prophet at work on the book of abraham.] the remainder of this month, i was continually engaged in translating an alphabet to the book of abraham, and arranging a grammar of the egyptian language as practiced by the ancients. august 2nd, being the sabbath, i preached a part of the day. {239} _minutes of the high council at kirtland_. kirtland, august 4th, 1835, a high council of the church of christ of latter day saints assembled in conference, consisting of presidents joseph smith, jun., oliver cowdery, sidney rigdon, hyrum smith, david whitmer, john whitmer, and w. w. phelps, and others, to take into consideration certain items contained in letters from abroad--one from warren a. cowdery, presiding elder of the freedom conference, and one from elder william e. m'lellin. the first reads as follows: freedom, july 29th, 1835. "dear brother:--elder jared carter called on this church last thursday, on his way east, soliciting donations and subscriptions for finishing the house in your place. although the subject of such a mission, in connection with his name, had been mentioned in the _messenger and advocate_, still, as no other method had been taken to impress the subject on our minds, it had measurably passed out, or ceased to make any impression--therefore, we were in some degree taken on surprise. to the recollection of any of the church, neither the twelve, the bishop, nor any others clothed with authority have ever mentioned this subject to us, except incidentally. it surely was never made a subject of public instruction--as brother carter had just reasons to expect it had been, he felt an embarrassment peculiar to such a situation. he undertook to preach to us yesterday, but from the aforesaid embarrassment, or the deadness, or the covetousness of the church, he could get none of the spirit of the lord to assist him. i am free to say that i attributed more to the latter cause than the former; yet notwithstanding, we made out in donations and subscriptions which i trust will realize $341.37 1/2. may the lord bless and prosper him, and all his faithful servants; and may they find favor in the sight of god and man, is the prayer of your unworthy brother, warren a. cowdery. "_to oliver cowdery_." from this short letter we discover that the elders failed in the outset to fill their great and important mission, as they know the lord has commanded us to build a house, in which to receive an endowment, previous to the redemption of zion; and that zion could not be redeemed until this takes place. knowing that the committee were to journey for the express purpose of soliciting donations, they have failed to hold them up and set forth this first important thing; and in consequence god has not blessed them as he otherwise would. we remind you of these things in the name of the lord, and refer you to the book of {240} covenants, 2nd section, 2nd part, and 12th paragraph, and ask, did we not instruct you to remember first the house, secondly the cause of zion, and then the publishing of the word to the nations? the other item referred to is an extract from elder william e, m'lellin's letter to his wife, as follows:- "you say that it will not be in your power to go to school this summer. i am glad that it is not, since elder hyde has returned and given me a description of the manner in which it is conducted; though we do not wish to cast any reflections." this the council considered to be a libel on the face of it. elder m'lellin says, "we do not wish to cast any reflections," when the highest insult and reflections are cast by it upon the church, the presidency, and those who are held in much higher estimation in the sight of god and this church than themselves. the vote of the council was: we hereby inform elders m'lellin and hyde that we withdraw our fellowship from them until they return and make satisfaction face to face. we further inform the twelve, that as far as we can learn from the churches through which we have traveled, you have set yourselves up as an independent council, subject to no authority of the church, a kind of outlaws! this impression is wrong, and will, if persisted in, bring down the wrath and indignation of heaven upon your heads. the other ten are directed to proceed on and finish the conferences, and the two may act upon their own judgment whether to proceed or return. president joseph smith, jun., read to the council a letter from elder william smith, which was approved, and filled our hearts with joy. a letter was presented from elder thomas b. marsh. the council referred him to the commandment, which requires none to leave or bring his family without revelation or decision of the high council. we discover an error in elder marsh's letter--he says, "to the able preaching of william e. m'lellin and parley p. pratt." we conclude that if it had been he preaching of the lord, as it should have been, he would have had the honor, and not these men. to close, we add that unless this epistle is heeded in all its parts, in its full force, those who rebel against it shall be dealt with by the lord accordingly, for we ask this, being agreed as touching this thing. we wish you to understand that your duty requires you to seek first the kingdom of heaven and its righteousness; that is, attend to the first things first, and then all things will be added, and that complaint about your families will be less frequent. don't preach yourselves crucified for your wives' sake, but remember that christ was crucified, and you are sent out to be special witnesses of this thing. men do not wish to hear these little things, for there is no salvation in them, but there is in the other. {241} let the hands of the ten be strengthened, and let them go forth in the name of the lord, in the power of their mission, giving diligent heed to the direction of the holy spirit. we say, be strong in the lord, and in the power of his might; for great things await you, and great blessings are in store for you. let the power of the two be upon the seventy until the two make full satisfaction; for the seventy shall be blessed, and are blessed. the man who presumes to speak evil of the dignities which god has set in his church, to his family, or to anybody else, shall be cursed in his generation. remember the 109th psalm. his bishopric shall be taken from him unless he speedily repents. be it known that god is god, and when he speaks, let all the congregation say, amen. we have evil insinuations enough in kirtland to grapple with that are suggested by the father of lies, without having them from those who are sent out to put down insinuations. may god bless you to be more wise in the future. amen. [1] oliver cowdery, clerk. _minutes of the massachusetts conference_. bradford, massachusetts, august 7th. nine of the traveling high council met and decided that the limits of the conference embrace the state of massachusetts, to be called the massachusetts conference. elder chase had his license and membership taken from him because of gambling for money, and then breaking bread to the saints before he confessed his sins. elder holmes' license was taken from him in consequence of a disagreement between him and his wife, which was of long standing. it was therefore considered that if a man cannot preserve peace in his own family, he is not qualified to rule the church of god. a letter of complaint was written to kirtland by elder gibson smith, of norfolk, connecticut, against elder gladden bishop, upon which he was suspended, and referred to the conference at bradford for trial. no one appeared to substantiate the complaint against elder bishop who was, therefore, acquitted on that point; but upon further inquiry, it was proved that he had erred in spirit and in doctrine, and was considerably inclined to [excessive] enthusiasm, and much lifted up. the council therefore took his license from him, until he became more instructed, and also get his spirit and feelings more amalgamated with his brethren. elder james patten of north providence, rhode island, was excommunicated for improper conduct, and refusing to give up his license. this action was ordered to be published in the _messenger and advocate_. {242} the people in this region were generally hard and unbelieving, and but little preaching called for, except by the church. the appointment for our conference at dover, new hampshire, was recalled on account of the small number of disciples in that place, and no business of importance to be transacted. also the conferences at saco and farmington were altered so as to close at farmington one month earlier than the former appointment, and notices accordingly were forwarded by mail. orson hyde, clerk. [sidenote: blessing the "sons of zion."] august 8th, a council was held in kirtland, for the purpose of laying hands on father duncan and others of the sons of zion. _minutes of the high council_. the high council of kirtland assembled, august 10th, to hear complaint of president joseph smith, jun., against elder reynolds cahoon, in that the latter had failed to do his duty in correcting his children, and instructing them in the way of truth and righteousness; which was proved and decision given accordingly. elder cahoon confessed the correctness of the decision and promised to make public acknowledgment before the church. oliver cowdery, clerk. footnotes 1. it appears that the minutes of this high council at kirtland were intended to be sent to the twelve as a communication. {243} chapter xviii. the book of doctrine and covenants presented to the general assembly of the priesthood and the church. a general assembly of the church of latter-day saints was held at kirtland on the 17th of august, 1835, to take into consideration the labors of a committee appointed by a general assembly of the church on the 24th of september, 1834, for the purpose of arranging the items of the doctrine of jesus christ for the government of the church. the names of the committee were: joseph smith, jun., sidney rigdon, oliver cowdery and frederick g. williams, who, having finished said book according to the instructions given them, deem it necessary to call a general assembly of the church to see whether the book be approved or not by the authorities of the church: that it may, if approved, become a law and a rule of faith and practice to the church. wherefore, oliver cowdery and sidney rigdon, members of the first presidency, (presidents joseph smith, jun., and frederick g. williams being absent on a visit to the saints in michigan,) appointed thomas burdick, warren parrish, and sylvester smith clerks, and proceeded to organize the whole assembly as follows: they organized [1] the high council of the church at kirtland, and presidents w. w. phelps and john whitmer organized the high council of the church in missouri. bishop newel k. whitney organized his counselors of the church in {244} kirtland, and acting bishop john corrill organized the counselors of the church in missouri. presidents leonard rich, levi w. hancock, sylvester smith and lyman sherman organized the council of the seventy. elder john gould, acting president, organized the elders. ira ames, acting president, organized the priests. erastus babbitt, acting president, organized the teachers. william burgess, acting president, organized the deacons. and they also, as the assembly was large, appointed thomas gates, john young, william cowdery, andrew h. aldrich, job l. lewis and oliver higley assistant presidents of the day, to assist in preserving order in the whole assembly. elder levi w. hancock being appointed chorister, a hymn was sung, and the services for the day opened by the prayer of president oliver cowdery, and the solemnities of eternity rested upon the audience. another hymn was then sung. after transacting some business for the church, such as ordaining morris phelps to the high priesthood; warren parrish, to the first seventy; sherman gilbert, an elder; and blessing james foster, dean gould, benjamin gifford, elisha h. groves and joseph hartshorn, the assembly adjourned for one hour. afternoon: a hymn was sung, when president rigdon arose and rebuked some of the authorities for not being in their seats at the time appointed. president cowdery arose and introduced the "book of doctrine and covenants of the church of the latter-day saints," in behalf of the committee. he was followed by president rigdon, who explained the manner by which they intended to obtain the voice of the assembly for or against said book. according to said arrangement, w. w. phelps bore record that the book presented to the assembly was true. president john whitmer, also, rose and testified that it was true. elder john smith, taking the lead of the high council in kirtland, bore record that the revelations in said book were true, and that the lectures were judiciously arranged and compiled, and were profitable for doctrine. whereupon, the high council of kirtland accepted and acknowledged them as the doctrine and covenants of their faith by a unanimous vote. elder levi jackman, taking the lead for the high council of the church in missouri, bore testimony that the revelations in said book were true, and the said high council of missouri accepted and acknowledged them as the doctrine and covenants of their faith, by a unanimous vote. president w. w. phelps then read the written testimony of the twelve, as follows: {245} testimony of the twelve apostles to the truth of the book of doctrine and covenants. "_the testimony of the witnesses to the book of the lord's commandments, which commandments he gave to his church through joseph smith, jun., who was appointed by the voice of the church, for this purpose_. "we therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth, that the lord has borne record to our souls, through the holy ghost shed earth upon us, that these commandments were given by inspiration of god, and are profitable for all men, and are verily true. we give this testimony unto the world, the lord being our helper; and it is through the grace of god the father, and his son jesus christ, that we are permitted to have this privilege of bearing this testimony unto the world, in the which we rejoice exceedingly, praying the lord always that the children of men may be profited thereby. (signed) "thomas b. marsh, "david w. patten, "brigham young, "heber c. kimball, "orson hyde, "wm. e. m'lellin, "parley p. pratt, "luke s. johnson, "william smith, "orson pratt, "john f. boynton, "lyman e. johnson." [2] elder leonard rich bore record of the truth of the book, and the council of the seventy accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. bishop newel k. whitney bore record of the truth of the book, and {246} with his counselors accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. acting bishop john corrill bore record of the truth of the book, and with his counselors accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. acting president john gould gave his testimony in favor of the book, and with the elder accepted and acknowledge it as the doctrine and covenants of their faith, by a unanimous vote. ira ames, acting president of the priests, gave his testimony in favor of the book, and with the priests accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. erastus babbitt, acting president of the teachers, gave his testimony in favor of the book, and they accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. william burgess, acting president of the deacons, bore record of the truth of the book, and they accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. the venerable assistant president, thomas gates, then bore record of the truth of the book, and with his five silver-haired assistants, and the whole congregation, accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. the several authorities and the general assembly, by a unanimous vote, accepted the labor of the committee. president w. w. phelps then read the following article on marriage, [3] which was accepted and adopted and ordered to be printed in said book, by a unanimous vote, namely: _article on marriage_. "according to the custom of all civilized nations, marriage is regulated by laws and ceremonies; therefore we believe that all marriages in this church of christ of latter-day saints should be solemnized in a public meeting or feast prepared for that purpose, and that the solemnization should be performed by a presiding high priest, high priest, bishop, elder or priest, not even prohibiting those persons who are desirous to get married, of being married by other authority. we believe that it {247} is not right to prohibit members of this church from marrying out of the church, if it be their determination so to do; but such persons will be considered weak in the faith of our lord jesus christ. "marriage should be celebrated with prayer and thanksgiving, and at the solemnization, the persons to be married, standing together, the man on the right and the woman on the left, shall be addressed by the person officiating as he shall be directed by the holy spirit, and if there be no legal objections, he shall say, calling each by name: 'you both mutually agree to be each other's companion, husband and wife, observing the legal rights belonging to this condition: that is, keeping yourselves wholly for each other, and from all others, during your lives?' and when they have both answered 'yes,' he shall pronounce them 'husband and wife,' in the name of the lord jesus christ, and by virtue of the laws of the country and authority vested in him. 'may god add his blessing and keep you to fulfill your covenants from henceforth and forever. amen.' "the clerk of every church should keep a record of all marriages solemnized in his branch. all legal contracts of marriage made before a person is baptized into this church should be held sacred and fulfilled. inasmuch as this church of christ has been reproached with the crime of fornication and polygamy, we declare that we believe that one man should have one wife, and one woman but one husband, except in case of death, when either is at liberty to marry again. it is not right to persuade a woman to be baptized contrary to the will of her husband; neither is it lawful to influence her to leave her husband. all children are bound by law to obey their parents, and to influence them to embrace any religious faith, or be baptized, or leave their parents without their consent, is unlawful and unjust. we believe that husbands, parents, and masters, who exercise control over their wives, children and servants, and prevent them from embracing the truth, will have to answer for that sin." president oliver cowdery then read the following article on "governments and laws in general," which was accepted and adopted and ordered to be printed in said book, by a unanimous vote: _of governments and laws in general_. "that our belief with regard to earthly governments and laws in general may not be misinterpreted nor misunderstood, we have thought proper to present, at the close of this volume, our opinion concerning the same. "we believe that governments were instituted of god for the benefit of man, and that he holds men accountable for their acts in relation to {248} them, both in making laws and administering them for the good and safety of society. "we believe that no government can exist in peace, except such laws are framed and held in violate as will secure to each individual the free exercise of conscience, and the right and control of property, and the protection of life. "we believe that all governments necessarily require civil officers and magistrates to enforce the laws of the same, and that such as will administer the law in equity and justice should be sought for, and upheld by the voice of the people (if a republic,) or the will of the sovereign. "we believe that religion is instituted of god, and that men are amenable to him, and to him only, for the exercise of it, unless their religious opinions prompt them to infringe upon the rights and liberties of others; but we do not believe that human law has a right to interfere in prescribing rules of worship to bind the consciences; of men, or dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of the soul. "we believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly; and that all governments have a right to enact such laws as in their own judgments are best calculated to secure the public interest; at the same time, however, holding sacred the freedom of conscience. "we believe that every man should be honored in his station; ruler or magistrate as such--being placed for the protection of the innocent and the punishment of the guilty; and that to the laws all men owe respect and deference, as without them peace and harmony would be supplanted by anarchy and terror; human laws being instituted for the express purpose of regulating our interests as individuals and nations between man and man; and divine laws given of heaven prescribing rules on spiritual concerns, for faith and worship, both to be answered by man to his maker. "we believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief; but we do not believe that they have a right, in justice, to deprive citizens of this privilege, or proscribe them in their opinions, so long as a regard and reverence are shown to the laws, and such religious opinions do not justify sedition or conspiracy. {249} "we believe that the commission of crime should be punished according to the nature of the offense, that murder, treason, robbery, theft, and the breach of the general peace, in all respects, should be punished according to their criminality, and their tendency to evil among men, by the laws of that government in which the offense is committed; and for the public peace and tranquility all men should step forward and use their ability in bringing offenders against good laws to punishment. "we do not believe it just to mingle religious influence with civil government, whereby one religious society is fostered and another proscribed in its spiritual privileges, and the individual rights of its members, as citizens, denied. "we believe that all religious societies have a right to deal with their members for disorderly conduct, according to the rules and regulations of such societies; provided that such dealings be for fellowship and good standing; but we do not believe that any religious society has authority to try men on the right of property or life, to take from them this world's goods, or to put them in jeopardy of either life or limb; or to inflict any physical punishment upon them; they can only excommunicate them from their society, and withdraw from them their fellowship. "we believe that men should appeal to the civil law for redress of all wrongs and grievances where personal abuse is inflicted, or the right of property or character infringed, where such laws exist as will protect the same; but we believe that all men are justified in defending themselves, their friends and property, and the government from the unlawful assaults and encroachments of all persons in times of exigency when immediate appeal cannot be made to the laws, and relief afforded. "we believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruption of the world; but we do not believe it right to interfere with bond servants; neither preach the gospel to, nor baptize them contrary to the will and wish of their masters; nor to meddle with or influence them in the least to cause them to be dissatisfied with their situations in this life, thereby jeopardizing the lives of men; such interference we believe to be unlawful, and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude." a hymn was then sung. president sidney rigdon returned thanks; {250} after which the assembly was blessed by the presidency with uplifted hands, and dismissed. oliver cowdery, sidney rigdon, presidents. thomas burdick, warren parrish, sylvester smith, clerks. [4] footnotes 1. the use of the term "organized" here means merely that the various councils and quorums were arranged by their respective presidencies in the order proper for that assembly, not that they were then organized in the sense of bringing them into existence. 2. in this testimony of the twelve to the book of doctrine and covenants, as published in the history of joseph smith in the _millennial star_, the names of the apostles were not appended, but it is thought proper that they should be inserted here in the order in which they stood in the quorum. the document was undoubtedly prepared before the departure of the twelve for the east, as it was well known that the work of the committee on selection and compilation would present the doctrine and covenants to a general assembly before the twelve would return. 3. it should be observed that this "article on marriage" presented by w. w. phelps, and also the one on "government and laws in general," presented by oliver cowdery, were not presented as revelations and were not published as such at the time, but were expressions of course, of the belief of the saints at that period on those subjects. it should also be noted that these two articles were presented and acted upon in the absence of the prophet who was at the time visiting saints and preaching in michigan. 4. following is the title page and preface of the first edition of the doctrine and covenants. doctrine and covenants of the church of the latter-day saints: carefully selected from the revelations of god, and compiled by joseph smith, junior. oliver cowdery, sidney rigdon, frederick g. williams, (presiding elders of the church,) proprietors. kirtland, ohio, printed by f.g. williams and company., for the proprietors. 1835. preface. _to the members of the church of the latter-day saints_, dear brethren:--we deem it to be unnecessary to entertain you with a lengthy preface to the following volume, but merely to say that it contains in short the leading items of the religion which we have professed to believe. the first part of the book will be found to contain a series of lectures as delivered before a theological class in this place, and in consequence of their embracing the important doctrine of salvation, we have arranged them in the following work. the second part contains items or principles for the regulation of the church as taken from the revelations which have been given since its organization, as well as from former ones. there may be an aversion in the minds of some against receiving anything purporting to be articles of religious faith, in consequence of there being so many now extant; but if men believe a system, and profess that it was given by inspiration, certainly the more intelligibly they can present it, the better. it does not make a principle untrue to print it, neither does it make it true not to print it. the church, viewing this subject to be of importance, appointed, through their servants and delegates the high council, your servants to select and compile this work. several reasons might be adduced in favor of this move of the council, but we only add a few words. they knew that the church was evil spoken of in many places, its faith and belief misrepresented, and the way of truth thus subverted. by some it was represented as disbelieving the bible; by others as being an enemy to all good order and uprightness; and by others as being injurious to the peace of all governments, civil and political. we have, therefore, endeavored to present, though in few words, our belief, and when we say this, humbly trust, the faith and principles of this society as a body. we do not present this little volume with any other expectation than that we are to be called to answer to every principle advanced, in that day when the secrets of all hearts will be revealed, and the reward of every man's labor be given him. with sentiments of esteem and sincere respect, we subscribe ourselves your brethren in the bonds of the gospel of our lord jesus christ, joseph smith, jun., oliver cowdery, sidney rigdon, frederick g. williams. kirtland, ohio, february 17, 1835. {252} chapter xix. the prophet's return from michigan to kirtland--his address to the elders of the church. _minutes of the high council of kirtland--trial of almon w. babbitt_. on the 19th, a charge was preferred before a council of the presidency, against elder almon w. babbitt, for not keeping the word of wisdom; for stating the book of mormon was not essential to our salvation, and that we have no articles of faith except the bible. elder j. b. smith testified that elder babbitt had assumed the prerogative of dictating to him in his preaching; and that he was not keeping the word of wisdom. elder babbitt said that he had taken the liberty to break the word of wisdom, from the example of president joseph smith, jun., and others, but acknowledged that it was wrong; that he had taught the book of mormon and commandments as he had thought to be wisdom, and for the good of the cause; that he had not intended to dictate to elder j. b. smith, but only to advise with him. the council reproved elder babbitt, and instructed him to observe the word of wisdom, and commandments of the lord in all things; also that it is not advisable for any elder to take his wife with him on a mission to preach. warren parrish, clerk. _conference at saco, maine_. seven of the twelve met in conference at saco, maine, august 21st. the church in that place numbered fifty-seven; the dover branch in new hampshire, eight. the council gave instructions on the redemption of zion, the building of the temple in kirtland, and the printing of the word of god to the nations, etc., etc.; and some were added to the church during their stay. the church in saco contributed seventy or eighty dollar, to assist the {253} twelve to return home, which the twelve recorded as a memento in their behalf, according to covenant. [sidenote: return of the prophet to kirtland.] _sunday, august 23rd_--i arrived at kirtland from my visit to michigan [sidenote: john e. page.] on the 24th the high council at kirtland ordained jonathan stevens an elder, and instructed him and his sons, uzziel and lyman, and his son -in-law, john e. page, [1] elders, to locate their families and then go forth and preach the gospel; also that joseph h. tippits and j. w. tippits go to missouri this fall to purchase land for the church in essex, new york, according to previous appointment by the voice of said church. _august 28_.--this day i preached on the duty of wives. [sidenote: the conference at farmington, maine.] the traveling high council assembled in conference at farmington, maine, and resolved that this be called the "maine conference." the church at farmington numbered thirty-two; in sitter b., twenty-two; in akwry, twenty-five; in errol, new hampshire, twenty; all in good standing. [sidenote: the prophet's letter to the elders.] _september 1_.--i wrote the following communication to john whitmer, esq., editor, which was published in the _messenger and advocate_, page 179, _et seq_.: to the elders of the church of latter-day saints: [2] after so long a time, and after so many things have been said, i feel it my duty to drop a few hints, that perhaps the elders traveling through the world, to warn the inhabitants of the earth to flee the wrath to come, and save themselves from this untoward {254} generation--may be aided in a measure, in doctrine, and in the way of their duty. i have been laboring in this cause for eight years, during which time i have traveled much, and have had much experience. i removed from seneca county, new york, to geauga county, ohio, in february, 1831. i received, by a heavenly vision, a commandment in june following, to take my journey to the western boundaries of the state of missouri, and there designate the very spot which was to be the central place for the commencement of the gathering together of those who embrace the fullness of the everlasting gospel. accordingly i undertook the journey, with certain ones of my brethren, and after a long and tedious journey, suffering many privations and hardships, arrived in jackson county, missouri, and after viewing the country, seeking diligently at the hand of god, he manifested himself unto us, and designated, to me and others, the very spot upon which he designed to commence the work of the gathering, and the upbuilding of an "holy city," which should be called zion--zion, because it is a place of righteousness, and all who build thereon are to worship the true and living god, and all believe in one doctrine, even the doctrine of our lord and savior jesus christ. "thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the lord shall bring again zion" (isaiah 52: 8). here we pause for a moment to make a few remarks upon the idea of gathering to this place. it is well known that there were lands belonging to the government, to be sold to individuals, and it was understood by all, at least we believed so, that we lived in a free country, a land of liberty and of laws, guaranteeing to every man, or any company of men, the right of purchasing lands, and settling and living upon them: therefore we thought no harm in advising the latter-day saints, or "mormons," as they are reproachfully called, to gather to this place, inasmuch as it was their duty (and it was well understood so to be) to purchase with money, lands, and live upon them, not infringing upon the rights of any individual, or community of people; always keeping in view the saying, "do unto others as you would wish others to do unto you;" following also the good injunction, "deal justly, love mercy, and walk humbly with thy god." these were our motives in teaching the people, or latter-day saints, to gather together, beginning at this place; and inasmuch as there are those who have had different views from this, we feel that it is a cause of deep regret. be it known unto all men, that our principles concerning this thing have not been such as have been represented by those who, we have every reason to believe, are designing and wicked men, that have said that this was our doctrine: "to infringe upon the rights of a people who inhabit our civil and free country, such as to drive the {255} inhabitants of jackson county from their lands, and take possession thereof unlawfully." far, yea, far be such a principle from our hearts. it never entered into our minds; and we only say, that god shall reward such in that day when he shall come to make up his jewels. but to return to my subject. after having ascertained the very spot, and having the happiness of seeing quite a number of the families of my brethren comfortably situated upon the land, i took leave of them and journeyed back to ohio, and used every influence and argument that lay in my power to get those who believed in the everlasting covenant, whose circumstances would admit, and whose families were willing to remove to the place which i had designated to be the land of zion; and thus the sound of the gathering, and of the doctrine, went abroad into the world; and many, having a zeal not according to knowledge, and not understanding the pure principles of the doctrine of the church, have, no doubt, in the heat of enthusiasm, taught and said many things which were derogatory to the genuine character and principles of the church; and for these things we are heartily sorry, and would apologize, if apology would do any good. but we pause here, and offer a remark upon the saying which we learn has gone abroad, and has been handled in a manner detrimental to the cause of truth, by saying, "that in preaching the doctrine of gathering, we break up families, and give license for men to leave their families, women their husbands, children their parents and slaves their masters, thereby deranging the order and breaking up the harmony and peace of society." we shall here show our faith, and thereby, as we humbly trust, put an end to these false and wicked misrepresentations, which have caused, we have every reason to believe, thousands to think they were doing god's service, when they were persecuting the children of god; whereas, if they could have enjoyed the true light, and had a just understanding of our principles, they would have embraced them with all their hearts, and been rejoicing in the love of the truth. and now to show our doctrine on this subject, we shall commence with the first principles of the gospel, which are faith, repentance, and baptism for the remission of sins, and the gift of the holy ghost by the laying on of the hands. this we believe to be our duty--to teach to all mankind the doctrine of repentance, which we shall endeavor to show from the following quotations: "then opened he their understandings, that they might understand the scriptures, and said unto them, thus it is written, and thus it behoved christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at jerusalem" (luke 24:45, 6, 47). {256} by this we learn that it behoved christ to suffer and to be crucified and rise again on the third day, for the express purpose that repentance and remission of sins should be preached to all nations. "then peter said unto them, repent, and be baptized every one of you in the name of jesus christ for the remission of sins, and ye shall receive the gift of the holy ghost. for the promise is unto you, and to your children, and to all that are afar off, even as many as the lord our god shall call" (acts 2:38, 39). by this we learn that the promise of the holy ghost is made unto as many as those to whom the doctrine of repentance was to be preached, which was unto all nations. and we discover also, that the promise was to extend by lineage; for peter says, not only unto you, but "to your children, and to all that are afar off." from this we infer, that the promise was to continue unto their children's children, and even unto as many as the lord their god should call. we discover here that we are blending two principles together in these quotations. the first is the principle of repentance, and the second is the principle of the remission of sins; and we learn from peter that remission of sins is to be obtained by baptism in the name of the lord jesus christ; and the gift of the holy ghost follows inevitably, for, says peter, "you shall receive the holy ghost." therefore we believe in preaching the doctrine of repentance in all the world, both to old and young, rich and poor, bond and free, as we shall endeavor to show hereafter how, and in what manner, and how far, it is binding on the consciences of mankind, making proper distinctions between old and young, men, women, children and servants. but we discover, in order to be benefitted by the doctrine of repentance, we must believe in obtaining the remission of sins. and in order to obtain the remission of sins, we must believe in the doctrine of baptism in the name of the lord jesus christ. and if we believe in baptism for the remission of sins, we may expect a fulfillment of the promise of the holy ghost, for the promise extends to all whom the lord our god shall call; and hath he not surely said, as you will find in the last chapter of revelation--"and the spirit and the bride say, come. and let him that heareth say, come. and let him that is athirst come. and whosoever will, let him take the water of life freely" (rev. 22:17). again, the savior says, "come unto me, all ye that labor, and are heavy laden, and i will give you rest. take my yoke upon you, and learn of me; for i am meek and lowly in heart: and ye shall find rest unto your souls. for my yoke is easy, and my burden is light" (matt. 11:28, 9, 30). again, isaiah says, "look unto me, and be ye saved, all the ends of the earth: for i am god, and there is none else. i have sworn by {257} myself, the word is gone out of my month in righteousness and shall not return, that unto me every knee shall bow, every tongue shall swear. surely shall one say, in the lord have i righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed" (isaiah 45:22-24). and to show further connections in proof of the doctrine above named, we quote the following scriptures: "him hath god exalted with his right hand, to be a prince and a savior, for to give repentance to israel, and forgiveness of sins. and we are his witnesses of these things; and so is also the holy ghost, whom god hath given to them that obey him" (acts 5:31, 32). "but when they believed philip, preaching the things concerning the kingdom of god, and the name of jesus christ, they were baptized, both men and women. then simon, himself, believed also: and when he was baptized, he continued with philip, and wondered, beholding the miracles and signs which were done. now when the apostles which were at jerusalem heard that samaria had received the word of god, they sent unto them peter and john: who, when they were come down, prayed for them, that they might receive the holy ghost: (for as yet he was fallen upon none of them, only they were baptized in the name of the lord jesus.) then laid they their hands on them, and they received the holy ghost." "and as they went on their way, they came unto a certain water, and the eunuch said, see, here is water, what doth hinder me to be baptized? and philip said, if thou believest with all thine heart, thou mayest and he answered and said, i believe that jesus christ is the son of god. and he commanded the chariot to stand still, and they went down both into the water, both philip and the eunuch, and he baptized him. and when they were come up out of the water, the spirit of the lord caught away philip, and the eunuch saw him no more, and he went on his way rejoicing. but philip was found at azotus; and passing through, he preached in all the cities, till he came to cesarea" (acts 8:12-17; 36-40). "while peter yet spake these words, the holy ghost fell on all them which heard the word. and they of the circumcision, which believed, were astonished, as many as came with peter, because that on the gentiles also was poured out the gift of the holy ghost, for they heard them speak with tongues and magnify god. then answered peter, can any man forbid water, that these should not be baptized, which have received the holy ghost as well as we? and he commanded them to be baptized in the name of the lord. then prayed they him to tarry certain days" (acts 10:44-48). "and on the sabbath, we went out of the city, by a river side {258} where prayer was wont to be made; and we sat down and spake unto the women which resorted thither. and a certain woman, named lydia, a seller of purple, of the city of thyatira, which worshiped god, heard us; whose heart the lord opened, that she attended unto the things spoken of by paul. and when she was baptized, and her household, she besought us, saying, if ye have judged me to be faithful to the lord, come into my house, and abide there; and she constrained us" (acts 16:13-15). "and at midnight paul and silas prayed, and sang praises to god; and the prisoners heard them. and suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and every one's bands were loosed. and the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword and would have killed himself, supposing the prisoners had been fled. but paul cried with a loud voice, saying, do thyself no harm, for we are all here. then he called for a light, and sprang in, and came trembling and fell down before paul and silas, and brought them out, and said, sirs, what must i do to be saved? and they said, believe on the lord jesus christ, and thou shalt be saved, and thy house. and they spoke unto him the word of the lord, and to all that were in the house. and he took them the same hour of the night, and washed their stripes, and was baptized, he and all his straightway. and when he had brought them into his house, he set met before them, and rejoiced, believing in god, with all his house" (acts 16:25-34). "and it came to pass that while apollos was at corinth, paul, having passed through the upper coasts, came to ephesus, and finding certain disciples, he said unto them, have ye received the holy ghost since ye believed? and they said unto him, we have not so much as heard whether there be any holy ghost. and he said unto them, unto what then were ye baptized? and they said, unto john's baptism. then said paul, john verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is on christ jesus. when they heard this, they were baptized in the name of the lord jesus. and when paul had laid his hands upon them, the holy ghost came on them, and they spake with tongues and prophesied" (acts 19:1-6). "and one ananias, a devout man according to the law, having a good report of all the jews which dwelt there, came unto me, and stood and said unto me, brother saul, receive thy sight. and the same hour i looked upon him, and he said, the god of our fathers hath chosen thee that thou shouldst know his will, and see that just one, and shouldst hear the word of his mouth. for thou shalt be his witness {259} unto all men, of what thou hast seen and heard. and now, why tarriest thou? arise and be baptized, and wash away thy sins, calling on the name of the lord" (acts 22:12-16). "for when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of god, and are become such as have need of milk and not of strong meat. for every one that useth milk is unskillful in the word of righteousness, for he is a babe. but strong meat belongeth to them that are of full age, even those who by reason of use, have their senses exercised to discern both good and evil" (heb. 5:12-14). "therefore, leaving the principles of the doctrine of christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward god, and of the doctrine of baptisms, and of laying on of hands, of resurrection of the dead, and of eternal judgment. and this will we do, if god permit. for it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy ghost, and have tasted the good word of god, and the powers of the world to come, if they shall fall away, to renew them again unto repentance, seeing they crucify to themselves the son of god afresh, and put him to an open shame" (heb. 6:1-6). these quotations are so plain, in proving the doctrine of repentance and baptism for the remission of sins, i deem it unnecessary to enlarge this letter with comments upon them; but i shall continue the subject in my next. in the bonds of the new and everlasting covenant, joseph smith, jun. ii. to the elders of the church of the latter-day saints. [3] at the close of my letter in the september number of the_ messenger and advocate_ i promised to continue the subject there commenced. i do so with a hope that it may be a benefit and a means of assistance in the labors of the elders, while they are combating the prejudices of a crooked and preverse generation, by having in their possession the facts of my religious principles, which are misrepresented by almost all those whose crafts are in danger by the same; and also, to aid those who are anxiously inquiring, and have been excited to do so from rumor, {260} to ascertain correctly what my principles are. i have been drawn into this course of proceeding by persecution, that is brought upon us from false rumors and misrepresentations concerning my sentiments. but to proceed. in the letter alluded to, the principles of repentance and baptism for the remission of sins were not only set forth, but many passages of scripture were quoted, clearly elucidating the subject; let me add, i do positively rely upon the truth of those principles inculcated in the new testament, and then pass on from the above named items, to the item or subject of the gathering, and show my views upon this point. it is a principle i esteem to be of the greatest importance to those who are looking for salvation in this generation, or in these, that may be called, "the latter times." all that the prophets that have written, from the days of righteous abel, down to the last man that has left any testimony on record for our consideration, in speaking of the salvation of israel in the last days, goes directly to show that it consists in the work of the gathering. first, i shall begin by quoting from the prophecy of enoch, speaking of the last days: "righteousness will i sent down out of heaven, and truth will i send forth out of the earth, to bear testimony of mine only begotten, his resurrection from the dead (this resurrection i understand to be the corporeal body); yea, and also the resurrection of all men; righteousness and truth will i cause to sweep the earth as with a flood, to gather out mine own elect from the four quarters of the earth, unto a place which i shall prepare, a holy city, that my people may gird up their loins, and be looking forth for the time of my coming, for there shall be my tabernacle, and it shall be called zion, a new jerusalem" (pearl of great price, ch. 7:62, 1902 edition). now i understand by this quotation, that god clearly manifested to enoch the redemption which he prepared, by offering the messiah as a lamb slain from before the foundation of the world; and by virtue of the same, the glorious resurrection of the savior, and the resurrection of all the human family, even a resurrection of their corporeal bodies, is brought to pass; and also righteousness and truth are to sweep the earth as with a flood. and now, i ask, how righteousness and truth are going to sweep the earth as with a flood? i will answer. men and angels are to be co-workers in bringing to pass this great work, and zion is to be prepared, even a new jerusalem, for the elect that are to be gathered from the four quarters of the earth, and to be established an holy city, for the tabernacle of the lord shall be with them. now enoch was in good company in his views upon this subject: "and i heard a great voice out of heaven, saying, behold, the {261} tabernacle of god is with men, and he will dwell with them, and they shall be his people and god himself shall be with them, and be their god" (revelation 21:3). i discover by this quotation, that john upon the isle of patmos, saw the same thing concerning the last days, which enoch saw. but before the tabernacle can be with men, the elect must be gathered from the four quarters of the earth. and to show further upon this subject of the gathering, moses, after having pronounced the blessing and cursing upon the children of israel, for their obedience or disobedience, says thus: "and it shall come to pass, when all these things are come upon thee, the blessing and the curse which i have set before thee, and thou shalt call them to mind, among all the nations whither the lord thy god hath driven thee, and shalt return unto the lord thy god, and shalt obey his voice, according to all that i command thee, this day, thou and thy children, with all thine heart, and with all thy soul, then the lord thy god will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations whither the lord thy god hath scattered thee. if any of thine be driven out unto the outmost parts of heaven, from thence will the lord thy god gather thee, and from thence will he fetch thee" (deut. 30:1-4). it has been said by many of the learned and wise men, or historians, that the indians or aborigines of this continent, are of the scattered tribes of israel. it has been conjectured by many others, that the aborigines of this continent are not of the tribes of israel, but the ten tribes have been led away unto some unknown regions of the north. let this be as it may, the prophecy i have just quoted "will fetch them," in the last days, and place them in the land which their fathers possessed. and you will find in the 7th verse of the 30th chapter, quoted, "and the lord thy god will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee." many may say that this scripture is fulfilled, but let them mark carefully what the prophet says: "if any are driven out unto the utmost parts of heaven," (which must mean the breadth of the earth). now this promise is good to any, if there should be such, that are driven out, even in the last days, therefore, the children of the fathers have claim unto this day. and if these curses are to be laid over on the heads of their enemies, wo be unto the gentiles. (see book of mormon 3 nephi, ch. 16, current edition.) "wo unto the unbelieving of the gentiles, saith the father." and again (see book of mormon, 3 nephi 20:22, current edition, which says), "behold this people will i establish in this land, unto the fulfilling of the covenant which i made with your father jacob, and it shall be a new jerusalem." now we learn from the book of mormon the very identical continent and {262} spot of land upon which the new jerusalem is to stand, and it must be caught up according to the vision of john upon the isle of patmos. now many will feel disposed to say, that this new jerusalem spoken of, is the jerusalem that was built by the jews on the eastern continent. but you will see, from revelation 21:2, there was a new jerusalem coming down from god out of heaven, adorned as a bride for her husband; that after this, the revelator was caught away in the spirit, to a great and high mountain, and saw the great and holy city descending out of heaven from god. now there are two cities spoken of here. as everything cannot be had in so narrow a compass as a letter, i shall say with brevity, that there is a new jerusalem to be established on this continent, and also jerusalem shall be rebuilt on the eastern continent (see book of mormon, ether 13:1-12). "behold, ether saw the days of christ, and he spake also concerning the house of israel, and the jerusalem from whence lehi should come; after it should be destroyed, it should be build up again, a holy city unto the lord, wherefore it could not be a new jerusalem, for it had been in a time of old." this may suffice, upon the subject of gathering, until my next. i now proceed, at the close of my letter, to make a few remarks on the duty of elders with regard to their teaching parents and children, husbands and wives, masters and slaves, or servants, as i said i would in my former letter. and first, it becomes an elder when he is traveling through the world, warning the inhabitants of the earth to gather together, that they may be built up an holy city unto the lord, instead of commencing with children, or those who look up to parents or guardians to influence their minds, thereby drawing them from their duties, which they rightfully owe these legal guardians, they should commence their labors with parents, or guardians; and their teachings should be such as are calculated to turn the hearts of the fathers to the children, and the hearts of children to the fathers; and no influence should be used with children, contrary to the consent of their parents or guardians; but all such as can be persuaded in a lawful and righteous manner, and with common consent, we should feel it our duty to influence them to gather with the people of god. but otherwise let the responsibility rest upon the heads of parents or guardians, and all condemnation or consequences be upon their heads, according to the dispensation which he hath committed unto us; for god hath so ordained, that his work shall be cut short in righteousness, in the last days; therefore, first teach the parents, and then, with their consent, persuade the children to embrace the gospel also. and if children embrace the gospel, and their parents or guardians are unbelievers, teach them to stay at home and be obedient to their parents or guardians, if they require it; but {263} if they consent to let them gather with the people of god, let them do so, and there shall be no wrong; and let all things be done carefully and righteously and god will extend to all such his guardian care. and secondly, it is the duty of elders, when they enter into any house, to let their labors and warning voice be unto the master of that house; and if he receive the gospel, then he may extend his influence to his wife also, with consent, that peradventure she may receive the gospel; but if a man receive not the gospel, but gives his consent that his wife may receive it, and she believes, then let her receive it. but if a man forbid his wife, or his children, before they are of age, to receive the gospel, then it should be the duty of the elder to go his way, and use no influence against him, and let the responsibility be upon his head; shake off the dust of thy feet as a testimony against him, and thy skirts shall then be clear of their souls. their sins are not to be answered upon such as god hath sent to warn them to flee the wrath to come, and save themselves from this untoward generation. the servants of god will not have gone over the nations of the gentiles, with a warning voice, until the destroying angel will commence to waste the inhabitants of the earth, and as the prophet hath said. "it shall be a vexation to hear the report." i speak thus because i feel for my fellow men; i do it in the name of the lord, being moved upon by the holy spirit. oh, that i could snatch them from the vortex of misery, into which i behold them plunging themselves, by their sins; that i might be enabled by the warning voice, to be an instrument of bringing them to unfeigned repentance, that they might have faith to stand in the evil day! thirdly, it should be the duty of an elder, when he enters into a house, to salute the master of that house, and if he gain his consent, then he may preach to all that are in that house; but if he gain not his consent, let him not go unto his slaves, or servants, but let the responsibility be upon the head of the master of that house, and the consequences thereof, and the guilt of that house is no longer upon his skirts, he is free; therefore, let him shake off the dust of his feet, and go his way. but if the master of that house give consent, the elder may preach to his family, his wife, his children and his servants, his man-servants, or his maid-servants, or his slaves; then it should be the duty of the elder to stand up boldly for the cause of christ, and warn that people with one accord to repent and be baptized for the remission of sins, and for the holy ghost, always commanding them in the name of the lord, in the spirit of meekness, to be kindly affectionate one toward another, that the fathers should be kind to their children, husbands to their wives, masters to their slaves or servants, children {264} obedient to their parents, wives to their husbands, and slaves or servants to their masters. "wives submit yourselves unto your own husbands, as unto the lord, for the husband is the head of the wife, even as christ is the head of the church; and he is the savior of the body. therefore, as the church is subject unto christ, so let the wives be to their own husbands, in everything. husbands, love your wives, even as christ also loved the church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish, so ought men to love their own wives as their own bodies. he that loveth his wife, loveth himself, for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the lord the church, for we are members of his body, of his flesh, and of his bones. for this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh" (ephesians 5:22-31). wives, submit yourselves unto your own husbands, as it is fit in the lord. husbands, love your wives, and be not bitter against them. children, obey your parents in all things, for this is well pleasing unto the lord. fathers, provoke not your children to anger, lest they be discouraged. servants, obey in all things your masters, according to the flesh, not with eye-service, as men-pleasers, but in singleness of heart, fearing god (colossians 3:18-22). but i must close this letter, and resume the subject in another number. in the bonds of the new and everlasting covenant, joseph smith, jun. iii. to the elders of the church of latter-day saints. i have shown unto you, in my last, that there are two jerusalems spoken of in holy writ, in a manner i think satisfactory to your minds; at any rate i have given my views upon the subject. i shall now proceed to make some remarks from the sayings of the savior, recorded in the 13th chapter of his gospel according to st. matthew, which, in my mind, afford us as clear an understanding upon the important subject of the gathering, as anything recorded in the bible. at the time the savior spoke these beautiful sayings and parables contained in the chapter above quoted, we find him seated in a ship on account of the multitude that pressed upon him to hear his words; and he commenced teaching them, saying: {265} "behold, a sower went forth to sow, and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: some fell upon stony places, where they had not much earth; and forthwith they sprang up because they had no deepness of earth: and when the sun was up they were scorched: and because they had no root they withered away. and some fell among thorns; and the thorns sprung up and choked them: but other fell in good ground, and brought forth fruit, some an hundred fold, some sixty fold, some thirty fold. who hath ears to hear, let him hear. "and the disciples came and said unto him, why speakest thou unto them in parables? [i would here remark, that the 'them' made use of in this interrogation, is a personal pronoun, and refers to the multitude.] he answered and said unto them, [that is unto the disciples,] because it is given unto _you_ to know the mysteries of the kingdom of heaven, but to _them_, [that is, unbelievers,] it is not given; for whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath." we understand from this saying, that those who had been previously looking for a messiah to come, according to the testimony of the prophets, and were then, at that time looking for a messiah, but had not sufficient light, on account of their unbelief, to discern him to be their savior; and he being the true messiah, consequently they must be disappointed, and lose even all the knowledge, or have taken away from them all the light, understanding, and faith which they had upon this subject; therefore he that will not receive the greater light, must have taken away from him all the light which he hath; and if the light which is in you become darkness, behold, how great is that darkness! "therefore," says the savior, "speak i unto them in parables, because they, seeing, see not, and hearing, they hear not, neither do they understand: and in them is fulfilled the prophecy of esaias which saith, "by hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive." now we discover that the very reason assigned by this prophet, why they would not receive the messiah, was, because they did not or would not understand; and seeing, they did not perceive; "for this people's heart is waxed gross, and their ears are dull of hearing, their eyes have closed, lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and i should heal them." but what saith he to his disciples? "blessed are your eyes for they see, and your ears for they hear, for verily i say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen {266} them; and to hear those things which ye hear, and have not heard them." we again make remark here--for we find that the very principle upon which the disciples were accounted blessed, was because they were permitted to see with their eyes and hear with their ears--that the condemnation which rested upon the multitude that received not his saying, was because they were not willing to see with their eyes, and hear with their ears; not because they could not, and were not privileged to see and hear, but because their hearts were full of iniquity and abominations; "as your fathers did, so do ye." the prophet, foreseeing that they would thus harden their hearts, plainly declared it; and herein is the condemnation of the world; that light hath come into the world, and men choose darkness rather than light, because their deeds are evil. this is so plainly taught by the savior, that a wayfaring man need not mistake it. and again--hear ye the parable of the sower. men are in the habit, when the truth is exhibited by the servants of god, of saying, all is mystery; they have spoken in parables, and, therefore, are not to be understood. it is true they have eyes to see, and see not, but none are so blind as those who will not see; and, although the savior spoke this to such characters, yet unto his disciples he expounded it plainly; and we have reason to be truly humble before the god of our fathers, that he hath left these things on record for us, so plain, that notwithstanding the exertions and combined influence of the priests of baal, they have not power to blind our eyes, and darken our understanding, if we will but open our eyes, and read with candor, for a moment. but listen to the explanation of the parable of the sower: "when any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart." now mark the expression--that which was sown in his heart. this is he which receiveth seed by the way side. men who have no principle of righteousness in themselves, and whose hearts are full of iniquity, and have no desire for the principles of truth, do not understand the word of truth when they hear it. the devil taketh away the word of truth out of their hearts, because there is no desire for righteousness in them. "but he that receiveth seed in stony places, the same is he that heareth the word, and anon, with joy receiveth it; yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by, he is offended. he also that receiveth seed among the thorns, is he that heareth the word; and the care of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful. but he that received seed into the good ground is he that heareth the word, and {267} understandeth it, which also beareth fruit, and bringeth forth, some an hundred fold, some sixty, some thirty." thus the savior himself explains unto his disciples the parable which he put forth, and left no mystery or darkness upon the minds of those who firmly believe on his words. we draw the conclusion, then, that the very reason why the multitude, or the world, as they were designated by the savior, did not receive an explanation upon his parables, was because of unbelief. to you, he says, (speaking to his disciples,) it is given to know the mysteries of the kingdom of god. and why? because of the faith and confidence they had in him. this parable was spoken to demonstrate the effects that are produced by the preaching of the word; and we believe that it has an allusion directly, to the commencement, or the setting up of the kingdom in that age; therefore we shall continue to trace his sayings concerning this kingdom from that time forth, even unto the end of the world. "another parable put he forth unto them, saying, [which parable has an allusion to the setting up of the kingdom, in that age of the world also.] the kingdom of heaven is likened unto a man which sowed good seed in his field, but while men slept, his enemy came and sowed tares among the wheat, and went his way. but when the blade was sprung up, and brought forth fruit, then appeared the tares also; so the servants of the householder came and said unto him, sir, didst not thou sow good seed in thy field? from whence, then, hath it tares? he said unto them, an enemy hath done this. the servants said unto him, wilt thou then that we go and gather them up? but he said, nay; lest while ye gather up the tares, ye root up also the wheat with them. let both grow together until the harvest: and in the time of harvest i will say to the reapers, gather ye together first the tares, and bind them in bundles to burn them, but gather the wheat into my barn." now we learn by this parable, not only the setting up of the kingdom in the days of the savior, which is represented by the good seed, which produced fruit, but also the corruptions of the church, which are represented by the tares, which were sown by the enemy, which his disciples would fain have plucked up, or cleansed the church of, if their views had been favored by the savior. but he, knowing all things, says, not so. as much as to say, your views are not correct, the church is in its infancy, and if you take this rash step, you will destroy the wheat, or the church, with the tares; therefore it is better to let them grow together until the harvest, or the end of the world, which means the destruction of the wicked, which is not yet fulfilled, as we shall show hereafter, in the savior's explanation of the parable, which is so plain that there is no room left for dubiety upon the mind, notwithstanding the cry of the priests--"parables, parables! figures, {268} figures! mystery, mystery! all is mystery!" but we find no room for doubt here, as the parables were all plainly elucidated. and again, another parable put he forth unto them, having an allusion to the kingdom that should be set up, just previous to or at the time of the harvest, which reads as follows--"the kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field: which indeed is the least of all seeds: but, when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof." now we can discover plainly that this figure is given to represent the church as it shall come forth in the last days. behold, the kingdom of heaven is likened unto it. now, what is like unto it? let us take the book of mormon, which a man took and hid in his field, securing it by his faith, to spring up in the last days, or in due time; let us behold it coming forth out of the ground, which is indeed accounted the least of all seeds, but behold it branching forth, yea, even towering, with lofty branches, and god-like majesty, until it, like the mustard seed, becomes the greatest of all herbs. and it is truth, and it has sprouted and come forth out of the earth, and righteousness begins to look down from heaven, and god is sending down his powers, gifts and angels, to lodge in the branches thereof. the kingdom of heaven is like unto a mustard seed. behold, then is not this the kingdom of heaven that is raising its head in the last days in the majesty of its god, even the church of the latter-day saints, like an impenetrable, immovable rock in the midst of the mighty deep, exposed to the storms and tempests of satan, but has, thus far, remained steadfast, and is still braving the mountain waves of opposition, which are driven by the tempestuous winds of sinking crafts, which have [dashed] and are still dashing with tremendous foam across its triumphant brow; urged onward with redoubled fury by the enemy of righteousness, with his pitchfork of lies, as you will see fairly represented in a cut contained in mr. howe's _mormonism unveiled_? and we hope that this adversary of truth will continue to stir up the sink of iniquity, that the people may the more readily discern between the righteous and the wicked. we also would notice one of the modern sons of sceva, who would fain have made people believe that he could cast out devils, by a certain pamphlet, the _millennial harbinger_, that went the rounds through our country; who felt so fully authorized to brand "jo" smith with the appellation of elymas the sorcerer, and to say with paul, "o full of all subtlety, and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the lord?" we would reply to this gentleman, paul we know, and christ {269} we know, but who are ye? and with the best of feeling would say to him, in the language of paul to those who said they were john's disciples, but had not so much as heard there was a holy ghost--to repent and be baptized for the remission of sins, by those who have legal authority, and under their hands you shall receive the holy ghost, according to the scriptures: [4] "then laid they _their_ hands upon them, and they received the holy ghost" (acts 8:17.) "and when paul had laid his hands upon them the holy ghost came on them and they spake with tongues and prophesied" (acts 19:6). "of the doctrine of baptism, and of laying on of hands, and of resurrection of the dead and of eternal judgment" (hebrews 6:2). "how, then, shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? as it is written, how beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things" (romans 10:14, 5). but if this man will not take our admonition, but will persist in his wicked course, we hope that he will continue trying to cast out devils, that we may have the clearer proof that the kingdom of satan is divided against itself, and consequently cannot stand; for a kingdom divided against itself, speedily hath an end. if we were disposed to take this gentleman upon his own ground, and justly heap upon him that which he so readily and unjustly heaps upon others, we might go farther--we might say that he has wickedly and maliciously lied about, villified and traduced the characters of innocent men. we might invite the gentleman to a public investigation of these matters, yea, and we do challenge him to an investigation upon any or all principles wherein he feels opposed to us, in public or in private. we might farther say that we could introduce him to _mormonism unveiled_, also to the right honorable dr. philastus hurlburt, who is the {270} legitimate author of the same, who is not so much a doctor of physics as of falsehood, or doctor by name. we could also give him an introduction to the reverend mr. howe, the illegitimate author of _mormonism unveiled_, in order to give currency to the publication, as mr. hurlburt about this time was bound over to court for threatening life. he is also an associate of the celebrated mr. clapp, who has of late immortalized his name, by swearing that he would not believe a mormon under oath; and by his polite attention to hurlburt's wife, which cost him (as we are informed) a round sum. also his son matthew testified, that the book of mormon had been proved false an hundred times, by howe's book; and also that he would not believe a mormon under oath. and also we could mention the rev. mr. bentley, who, we believe, has been actively engaged in injuring the character of his brother-in-law, viz., elder sidney rigdon. now the above statements are according to our best information, and we believe them to be true, and this is as fair a sample of the doctrine of campbellism as we ask, taking the statements of these gentlemen, and judging them by their fruits; and we might add many more to the black catalogue; even the ringleaders not of the nazarenes, (for how can any good thing come out of nazareth) but of the far-famed mentor mob, all sons and legitimate heirs of the same spirit of alexander campbell, and _mormonism unveiled_, according to the representation of the cut spoken of above. the above clouds of darkness have long been beating like mountain waves upon the immovable rock of the church of the latter-day saints; and notwithstanding all this, the mustard seed is still towering its lofty branches, higher and higher, and extending itself wider and wider; and the chariot wheels of the kingdom are still rolling on, impelled by the mighty arm of jehovah; and in spite of all opposition, will still roll on, until his words are all fulfilled. our readers will excuse us for deviating from the subject, when they take into consideration the abuses that have been heaped upon us heretofore, which we have tamely submitted to, until forbearance is no longer required at our hands. having frequently turned both the right and left cheek, we believe it our duty now to stand up in our own defense. with these remarks we shall proceed with the subject of the gathering. "and another parable spake he unto them. the kingdom of heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened." it may be understood that the church of the latter-day saints has taken its rise from a little leaven that was put into three witnesses. behold, how much this is like the parable! it is fast leavening the lump, and will soon leaven the whole. but let us pass on. {271} "all these things spoke jesus unto the multitude in parables; and without a parable spoke he not unto them: that it might be fulfilled which was spoken by the prophet, saying, i will open my mouth in parables; i will utter things which have been kept secret from the foundation of the world. then jesus sent the multitude away, and went into the house; and his disciples came unto him, saying, declare unto us the parable of the tares of the field. he answered and said unto them, he that soweth the good seed is the son of man; the field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one." now let our readers mark the expression--"the field is the world, the tares are the children of the wicked one, the enemy that sowed them is the devil, the harvest is the end of the world, [let them carefully mark this expression--_the end of the world_,] and the reapers are the angels." now men cannot have any possible grounds to say that this is figurative, or that it does not mean what it says; for he is now explaining what he has previously spoken in parables; and according to this language, the end of the world is the destruction of the wicked, the harvest and the end of the world have an allusion directly to the human family in the last days, instead of the earth, as many have imagined; and that which shall precede the coming of the son of man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began; and the angels are to have something to do in this great work, for they are the reapers. as, therefore, the tares are gathered and burned in the fire, so shall it be in the end of the world; that is, as the servants of god go forth warning the nations, both priests and people, and as they harden their hearts and reject the light of truth, these first being delivered over to the buffetings of satan, and the law and the testimony being closed up, as it was in the case of the jews, they are left in darkness, and delivered over unto the day of burning; thus being bound up by their creeds, and their bands being made strong by their priests, are prepared for the fulfillment of the saying of the savior--"the son of man shall send forth his angels, and gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth." we understand that the work of gathering together of the wheat into barns, or garners, is to take place while the tares are being bound over, and preparing for the day of burning; that after the day of burnings, the righteous shall shine forth like the sun, in the kingdom of their father. who hath ears to hear, let him hear. but to illustrate more clearly this gathering: we have another parable--"again, the kingdom of heaven is like a treasure hid in a {272} field, the which, when a man hath found, he hideth, and for joy thereof, goeth and selleth all that he hath, and buyeth that field!" the saints work after this pattern. see the church of the latter-day saints, selling all that they have, and gathering themselves together unto a place that they may purchase for an inheritance, that they may be together and bear each other's afflictions in the day of calamity. "again, the kingdom of heaven is like unto a merchantman seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it." the saints again work after this example. see men traveling to find places for zion and her stakes or remnants, who, when they find the place for zion, or the pearl of great price, straightway sell that they have, and buy it. "again, the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind, which when it was full they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away." for the work of this pattern, behold the seed of joseph, spreading forth the gospel net upon the face of the earth, gathering of every kind, that the good may be saved in vessels prepared for that purpose, and the angels will take care of the bad. so shall it be at the end of the world--the angels shall come forth and sever the wicked from among the just, and cast them into the furnace of fire, and there shall be wailing and gnashing of teeth. "jesus saith unto them, have you understood all these things? they say unto him, yea, lord." and we say, yea, lord; and well might they say, yea, lord; for these things are so plain and so glorious that every saint in the last days must respond with a hearty amen to them. "then said he unto them, therefore every scribe which is instructed in the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things that are new and old." for the works of this example, see the book of mormon coming forth out of the treasure of the heart. also the covenants given to the latter-day saints, also the translation of the bible--thus bringing forth out of the heart things new and old, thus answering to three measures of meal undergoing the purifying touch by a revelation of jesus christ, and the ministering of angels, who have already commenced this work in the last days, which will answer to the leaven which leavened the whole lump. amen. so i close, but shall continue the subject in another number. [5] in the bonds of the new and everlasting covenant, joseph smith, jun. footnotes 1. john e. page was born february 25, 1799, in trenton township, oneida county, new york. he was baptized by the brother of martin harris--emer harris--in august, 1833, in ohio, and ordained an elder in september, 1833. he was now, on his removal to kirtland, in his thirty-sixth year. 2. this is a most important document, since in it the prophet reviews the actions and motives of himself and associates in settling the church in missouri. it is a most just and conservative statement of the case, a statement in which the errors and overzeal of some of the elders and saints are admitted and deplored. it also admirably portrays the prophet as the conservative force in the church, and gives an insight into the greatness and inspiration of his mind. 3. it has been decided to let the several divisions of this communication to the elders of the church appear together in this one chapter. there were three separate communication of the prophet, as they appear in the _messenger and advocate_ for september, november and december, 1835, respectively; but they constitute one continuous address, it is believed that it will in every way be better to have them appear together in one chapter. 4. in this and several of the following paragraphs the prophet alludes to alexander campbell, founder of the sect of the "disciples;" and also to an article which appeared in the _millennial harbinger_, vol. 2 (1831), pages 86-96. the reference to elymas, to which the prophet so strongly replies, stands thus in campbell's article--which was afterwards circulated as a pamphlet: "i have never felt so fully authorized to address mortal man in the style in which paul addressed elymas the sorcerer as i feel towards this atheist smith." (_millennial harbinger_, vol. 2, p. 96). that is, "o full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the lord" (acts 13:10). the paragraph dealing with the laying on of hands, and the passages of scripture quoted in support of that doctrine will also be the better understood when it is known that while mr. campbell and his associates taught faith in god, repentance and baptism for the remission of sins, they rejected wholly the doctrine of the laying on of hands for the gift of the holy ghost, and the enjoyment of the spiritual blessings which accompany the possession of that spirit. 5. notwithstanding this promise of the prophet, the subject was not again renewed by him. about this time he was so overwhelmed with work and a multitude of other subjects that he did not find time to complete the work he had outlined in these papers. {273} chapter xx. sundry affairs at kirtland--the pledge to redeem zion. [sidenote: conference at new portage.] i went to new portage on the 2nd of september, in company with oliver cowdery and sidney rigdon, to attend a conference; and returned on the 8th. i was engaged in various spiritual and temporal matters for several days. [sidenote: provision made for remunerating the patriarch; oliver cowdery appointed church recorder.] _september 14_.--in a meeting of a high council and the presidency at kirtland, it was decided that, as the laborer is worthy of his hire, whenever president joseph smith, sen., is called upon to pronounce patriarchal blessings upon the church, he be paid for his services at the rate of ten dollars per week and his expenses. it was further decided that president frederick g. williams be appointed and hereafter serve as scribe, to attend blessing meetings, and that he receive for his services, at the same ratio, having his expenses borne also. it was further decided that president oliver cowdery be appointed, and that he act hereafter as recorder for the church. it was further decided that sister emma smith proceed to make a selection of sacred hymns, according to the revelation; [1] and that president w. w. phelps be appointed to revise and arrange them for printing. [sidenote: agents for the "literary firm" of the church appointed.] _september 16_.--the presidency of the church assembled and appointed david whitmer and samuel h. smith a committee and general agents to act in the name of, and for, the "literary firm." {274} minutes of a high council held in kirtland, september 16th, 1835. _the trial of elder henry green--sidney rigdon, oliver cowdery and frederick g. williams presiding_. a complaint was preferred by president joseph smith, jun., against brother henry green, for accusing president joseph smith, jun., "of rebuking brother aldridge wrongfully, and under the influence of an evil spirit." brother green being absent, president rigdon arose and said, that it was the decision of the presidency, that the council proceed to examine the charge preferred, because brother green had been regularly summoned by himself. the council appointed one to speak on each side; after which the following testimony was heard: elder sylvester smith testified that brother green, on monday morning last, said that brother aldridge was justified in what he said, and that presidents joseph and hyrum smith were wrong in abusing the old man; and after elder smith explained the matter to him, said, that if any man should do so by him, he should call him a scoundrel; and that he should say that any man who would talk as joseph did, must have the devil in him. elder lorin babbitt said he was present when the above conversation took place, and heard a considerable part of it, and fully concurred in the statement of elder smith; and he heard brother green say, previous to the above talk, that although they accused brother aldridge of having an evil spirit, yet, if the truth were known, the devil was in them, (namely, presidents joseph and hyrum); for if any man should ask my opinion, and then abuse me in that way, i should call him a scoundrel or a knave. president cowdery stated to the council, that brother aldridge was not called upon to give his opinion concerning the book, but said what he did without being called upon to speak; for the book was only handed to him and others to look at, that they might see the quality and goodness. president joseph smith arose and stated that he knew that brother aldridge was under the influence of an evil spirit, and had been for a long time. councilor orson johnson also said that he knew that this was so, by what he had seen and learned, and that he had heard from credible authority, that the old gentleman had been in the habit, for a long time, of neglecting prayer and family worship. councilor samuel h. smith said, that president joseph smith was {275} in the line of his duty when he reproved brother aldridge for his evil; and, consequently, brother green must have been wrong in opposing him, and saying he [joseph] acted like a scoundrel, and that the devil was in him. councilor levi jackman said that brother green could not be justified in opposing the servant of the lord, while in the actual discharge of his duty, and that it was evident that satan hath sought to make divisions in the church, and had taken advantage of the occasion of presenting the book, to do this. the book referred to, was purchased for recording "the patriarchal blessings." president frederick g. williams said, that the wickedness of brother green in condemning president smith is evident from the testimony; and that brother aldridge also did act foolishly, and by the influence of a wrong spirit, in questioning the integrity of the head of the church, in the purchase of the book, and that president smith was and is justifiable in doing as he has done in the matter, and should not be censured, as he has been by brother green. president oliver cowdery then arose, and showed, by a few plain remarks who satan had sought, from the beginning, to destroy the book of mormon; and in order to do this, had been actually levelling his shafts against the servants of god, who were called to bring it forth and bear testimony of it to the world; and now had sought occasion against the servants of god, in tempting brethren to say they had equivocated in the price of the record book, which was presented last sabbath; and that brother aldridge, and perhaps others, fell under this evil influence, and brother green justifies them in this thing, and condemns president smith, and is not, and ought not to be justified in so doing. president cowdery went on to show that the book was purchased as cheap as it could be, and was actually worth what was given for it, namely, twelve dollars. elder cahoon requested leave to interrupt president cowdery a moment, to inform the council that, a moment before, brother green passed the house, and when the speaker told him the council was considering his case, and requested him to come in, he said he should go about his own business, so went on his way regardless of the council. president cowdery resumed, showing that the design of brother aldridge, or at least of the spirit that was in him, was to destroy the character of the heads of the church, by charging that we intended to speculate out of the brethren, and extort from them more than the cost of the book; and now, instead of regarding our feeling, he disregards us altogether, and shows that he has no faith in the high council. {276} soon afterwards brother green came in, and said that he had been detained longer than he intended, having been to chagrin on business, and had to deliver the horse and harness to the owner before he could attend the council. president rigdon then arose and decided that brother green should not have been hindered from being here, by any other business; and if so, he should have notified the council, and requested an adjournment. president cowdery then observed, that he thought the case sufficiently brought before the council, and would say no more. and president rigdon proceeded to give his decision--that brother green should have gone, if he were grieved with president smith, and told him of his difficulty, and should not have said anything about it to his neighbor. and again, that mr. aldridge, as has been shown, has been guilty of neglecting his prayers before god, and therefore has not had the spirit of god to preserve him from the temptations of satan, and has fallen into evil, and actually did do wrong in raising objections to the price of the book presented last sabbath, and was under the influence of an evil spirit. brother green fellowships the evil spirit in brother aldridge, and says he is justified in what he has done, and therefore it is evident that an evil spirit is reigning in the breast of brother green. and it is also as evident, that president joseph smith, jun., was justified in rebuking that evil spirit, and it was not only justifiable in president smith to rebuke that evil spirit, but it was also his duty as president and first high priest in the church of christ, appointed of god to lead the same in all righteousness. the decision, then, of the presidency of the high council is, in short, that brother green be and is now, excluded from this church, and shall be a member no more, until he comes in by the ordinance of baptism, as appointed by the gospel, to be done in the church. this was agreed to by all the councilors except joseph coe, who queried whether mr. green should not have the privilege of confessing his faults, and still be retained in the church. he therefore thought that it was the privilege of brother green to have a reorganization of the council, and a rehearing. this was about to be granted and the council to be adjourned till tomorrow, but councilor coe requested some explanation from the president, and was instructed as follows:- "when a serious offense is committed, and indignity offered to the high council, then it is the privilege of the presidency of the high council to stamp it with indignation under foot, and cut off the offender as in the case just decided." councilor coe then withdrew his objection to the decision of the {277} presidency, which was acknowledged by the whole house, and council adjourned. sylvester smith, clerk. _minutes of a high council held in kirtland, september 19, 1835. the trial of elder jared carter. president joseph smith, jun., oliver cowdery, david whitmer, frederick g. williams, sidney rigdon and w. w. phelps, present_. councilors. john smith, orson johnson, newel knight, john whitmer, samuel h. smith, john johnson, joseph smith, sen., joseph coe, hyrum smith, levi jackman, noah packard, roger orton, the object of the council was stated by president joseph smith, jun., as follows: "some weeks since elder jared carter preached on the sabbath in the church, and some of the brethren found fault with his teachings; and this council is called upon to decide this matter, and to see who was in fault." six were appointed to speak. elder jared carter proceeded to speak largely, and explain his designs in teaching as he did, saying he believed god directed him by his spirit, and afterwards being rebuked by presidents cowdery, rigdon and phelps, he called upon the lord, and received again a witness of the spirit that he was right, and the presidents were wrong. elder carter taught in his concluding remarks, that god had shown him by laying his hand upon him in judgment, and delivering him therefrom, that he was thus rebuked by heaven for his iniquity, and that he was made an example to the whole church, and god would curse them if they did not hold up the committee, [2] for he was made an example in this thing. president rigdon arose and said that he attended the meeting in which elder carter spoke, and was certain, and is certain, that he did not have the spirit of wisdom to direct; and after he had sat down, and elder samuel h. smith had occupied some half an hour, filled with the spirit, he arose again and said, that if any man spoke against the committee, god would curse him, and set the committee away above the common brethren, and said that god would take care of the committee, and the brethren had nothing to do with them, for {278} their station was appointed them of god, and not of man; therefore god will curse any man or woman in the church who shall speak evil of the committee. he told elder carter at the time, in private, that he did wrong; and in company with other of the presidents, advised him after he should fill a certain mission to the east, that he should make a confession to the church, in order to satisfy many of the brethren who were aggrieved with him. president phelps then arose, and said president rigdon had truly related the matter, as far as he had gone; but one thing more--elder carter commanded the brethren to pray for the committee, and demanded it in the name of the lord, with an authoritative voice and gesticulation, which are not according to the meekness of the spirit of jesus. president oliver cowdery arose and said: i do not intend to occupy much time in speaking for those who have spoken have expressed pretty much my mind and feelings on the subject; that in the advice which he and the other two presidents had given elder carter, in the talk they had with him, they did have the spirit of meekness, and only desired to do him good, and had no personal feelings against him, and did not express any, but to the contrary. president john whitmer concurred in the statements of the above brethren, and said that he did not believe that god had made an example of elder carter, for he was not before the church as such; and god had not so revealed it to the saints; and again, it is vain that elder carter should command the saints to pray for the committee, for in so doing, if they did not fellowship him, they must pray for his removal, and so all his designs would be frustrated. several others were called upon, and all testified that these things which have been expressed above were true and as they understood them; and one thing further, elder carter did say that even the faults of the committee might be charged back upon the brethren if they neglected to pray for them. after hearing the testimony, the six councilors spoke, and the sum of their conviction upon the matter was as follows: councilor john smith said he thought that elder carter did not express the feelings of his heart, so as to be understood, and perhaps his heart was not so hard as his words. father joseph smith said that elder carter was exalted, and did not receive the admonitions of the presidents, and in consequence lost the true spirit, and so has erred since the time of his discourse, and needs admonishing. councilor orson johnson agreed with the above. councilor joseph coe said that elder carter had a small degree of {279} the spirit in his discourse, and a greater degree in his remarks afterwards, but was awkward in expressing his views, not having much of the spirit, and that the feelings of his heart were not as expressed by his words. an inquiry was made of the court whether this councilor [joseph coe] was correct in appealing to the feelings of men's hearts, and not to the words and actions, as they appeared. the court decided that the council must be confined to facts, words, and actions; and not go into feelings and designs which were not expressed. the other councilors concurred in the above. councilor hyrum smith said that elder carter had been blessed of god, and by the prayer of faith the sick had been healed under his administration; yet he does not always have the gift of god and wisdom to direct; so in the case before the council. pride had engendered in elder carter's heart a desire to excel, and the spirit of meekness was withdrawn, and he was left to err, as has been shown by the testimony, because he is not yet perfect. but he erred in understanding, and his words were wrong; yet the spirit of his heart, or the integrity of the same, might be good in the main. elder carter then arose and said that he was willing to acknowledge his faults, and that he lacked wisdom. he went on to explain how he had erred, and why--being seized with the cholera while at the east, he called upon god for deliverance, and finally received the spirit of god which healed him, and he then thought it was the same spirit which he had when preaching in kirtland. when he was through, president oliver cowdery arose, and said that presidents rigdon and phelps had requested him to speak, and they would say nothing as it was getting late, and the case was already plain before the court. he showed that a man might be highly excited and yet neither have the spirit of god nor the spirit of satan; but it came by his own spirit and judgment; therefore some things may be of god, others of men, and others from the adversary; and elder carter had in his sermon some of the spirit of god, but in his last remarks he had it not, but his own spirit of justification and pride, commanding in the name of jesus, and not by the spirit of jesus or of meekness, and was very wrong in this thing, also in exalting the committee above the brethren, as if they might not be touched by the brethren; and again, when elder carter was healed, it came in answer to his earnest prayer before god; but his impressions about being made an example to the church were not an answer to prayer, and might be wrong. {280} president frederick g. williams gave his decision, that brother carter did err with his lips in speaking, and also erred in understanding the presidents who labored with him for it, and misinterpreted their admonitions, which led him into what followed, and finally has brought him before this council. president david whitmer said, that according to the testimony it is plain that elder carter has lacked in humility, and also in confidence in his brethren, and erred as expressed by president williams. president joseph smith, jun., arose, and said, that the decision of his mind was, that brother jared carter erred in judgment in not understanding what the brethren desired of him when they labored with him; and he erred in spirit when he taught in the church the things testified of here; and that the hand of the destroyer was laid upon him because he had a rebellious spirit from the beginning; and the word of the lord has been spoken by my mouth, that it should come upon him, and this council should see it, and now that he has been seized by the destroyer comes in fulfillment of his [the lord's] word; and god requires him to bear testimony of it before the church, and warn them to be careful, and not to do as he had done. but instead of doing this, he said he would prove the book of mormon, and one thing or another, not being sufficiently humble to deliver just the message that was required, and so he stumbled and could not get the spirit, and the brethren were not edified, and he did not do the thing that god required, but erred in choosing words to communicate his thoughts; such as commanding the prayers of the church instead of soliciting them, and also of making himself an example for the church, when it was only the things that he suffered which were to be as a check upon transgression. his rebelling against the advice and counsel of the presidents was the cause of his falling into the hands of the destroyer again, as he had done before when he rebelled against the counsel that had been given him by the authorities of the church; and that in all this, elder carter has not designed to do wickedly, but he erred in judgment, and deserves reproof, and the decision is that he shall acknowledge his errors on the morrow, before the congregation, and say, brethren, i am fully convinced that i have erred in spirit, in my remarks before you, when i spoke here a few sabbaths since; and now i ask your forgiveness. and if he do this in full faith, and is truly humble before god, god will bless him abundantly as he hath been wont to do. elder carter arose, and justified the decision of the court, and promised to comply. sylvester smith, clerk. {281} [sidenote: the prophet seeks for blessings.] i labored in obtaining blessings, which were written by oliver cowdery. we were thronged with company, so that our labor in this thing was hindered; but we obtained many precious things, and our souls were blessed. o lord, may thy holy spirit be with thy servants forever. amen. [sidenote: delight of the prophet in being honest.] _september 23_.--i was at home writing blessings for my most beloved brethren, but was hindered by a multitude of visitors. the lord has blessed our souls this day, and may god grant to continue his mercies unto my house this night, for christ's sake. this day my soul has desired the salvation of brother ezra thayer. also brother noah packard came to my house and loaned the committee one thousand dollars to assist building the house of the lord. oh! may god bless him a hundred fold, even of the things of the earth, for this righteous act. my heart is full of desire today, to be blessed of the god of abraham with prosperity, until i shall be able to pay all my debts, for it is the delight of my soul to be honest. o lord, that thou knowest right well. help me, and i will give to the poor. [sidenote: rejoicing with brethren bound for zion.] brothers william, john and joseph tippits started for missouri, the place designated for zion, or the saints' gathering place. they came to bid us farewell. the brethren came in to pray with them, and brother david whitmer acted as spokesman. he prayed in the spirit, and a glorious time succeeded his prayer; joy filled our hearts and we blessed them and bid them god speed, and promised them a safe journey, and took them by the hand and bid them farewell for a season. may god grant them long life and good days. these blessings i ask upon them for christ's sake. amen. [sidenote: the covenant to work for the redemption of zion.] the high council met at my house on the 24th to take into consideration the redemption of zion. and it was the voice of the spirit of the lord that we petition the {282} governor, that is, those who have been driven out, shall petition to be set back on their own lands next spring, and that we go next season, to live or die on our own lands, which we have purchased in jackson county, missouri. we truly had a good time, and covenanted to struggle for this thing, until death shall dissolve the union; and if one falls, that the remainder be not discouraged, but pursue this object until it be accomplished; which may god grant unto us in the name of jesus christ our lord. also, this day drew up a subscription for enrolling the names of those who are willing to go up to missouri next spring and settle; and i ask god in the name of jesus that we may obtain eight hundred or one thousand emigrants. i spent the 25th of september at home. footnotes 1. see vol. i, p. 104. doctrine and covenants, sec. 25 2. this was the temple building committee. {283} chapter xxi. incidents from the prophet's experience in kirtland and vicinity [sidenote: return of the twelve.] _september 26_.--this morning the twelve returned from their mission to the east, and on the same day the council of the presidency of the church, consisting of joseph smith, jun., sidney rigdon, david whitmer, w. w. phelps, john whitmer, hyrum smith and oliver cowdery, met to consider the case of the twelve who had previously been reproved in consequence of certain letters and reports coming to the ears of the council. first, the items contained in warren a. cowdery's letter, in connection with certain other reports, derogatory to the character and teaching of the twelve, were considered; and from the testimony of several witnesses (the twelve) it was proved before the council that said complaints originated in the minds of persons who were darkened in consequence of covetousness, or some other cause, rather than the spirit of truth. second, one item contained in elder wm. e. m'lellin's letter to his wife, expressing dissatisfaction with president rigdon's school. elder orson hyde was also designated with him [m'lellin] or blamed in the matter, in which they were found to be in the fault, which they frankly confessed, and were forgiven and all things were satisfactorily settled. _sunday 27_.--i attended meeting. elders thomas b. marsh, david w. patten, brigham young and heber c. kimball preached and broke bread. the lord poured out his spirit and my soul was edified. {284} _minutes of the high council at kirtland. trial of gladden bishop_. the high council met for the trial of gladden bishop, on a charge preferred by the twelve, "for advancing heretical doctrines, which were derogatory to the character of the church." elder william smith testified that when elder bishop was conversing with a brother concerning the two witnesses mentioned by the prophets [rev. 11] he said that he [bishop] might be one of them, and that he [the brother] might be one himself; that he [bishop] intended to prophesy the night that an advertisement was put up by an enemy, saying that the mormon prophet and others were to be sold by auction in public, that he would not be surprised if the man who put up the advertisement should die at the time of sale. elder brigham young corroborated the foregoing, and said that bishop was very erroneous in his tenets of faith. elder john boynton concurred. elder thomas b. marsh said that bishop frequently told of women falling in love with him, and observed frequently when passing people that they felt his spirit; also that he was so indolent his presence was oppressive. elder l. johnson testified that on a former trial before the twelve for error in doctrine, such as, that he might be one of the two witnesses, and that he ought not to travel and preach on account of the women so often falling in love with him, he was not humble when reproved, but justified himself, and preferred a charge against the council for harsh treatment. elder william smith said, that bishop, after taking a stand against the council, finally said it was all right, they had dealt with him in righteousness. elders marsh and young corroborated the above, that he yielded after being overcome, also that he was capable of magnifying his office if he would. elder heber c. kimball concurred in the above, also that bishop said, after he saw his case was hopeless, that the council had turned him wrong side out. elder john p. greene concurred in full, and, in addition to the above, said that bishop was so indolent that he would not help himself to a drink of water. after the pleas of the councilors and the case was submitted for decision, brother bishop arose and made a humble confession for his transgression, and asked forgiveness of the high council and all the church, saying that he intended to learn wisdom from the revelations that god had given, and submitted himself to the decision of the court, being perfectly satisfied with the whole course of the trial. {285} after much instruction, the president decided that the counsel of the twelve in this case was given in righteousness, also that brother bishop's confession be published in the _messenger and advocate_, and he be received in full fellowship, and receive his ordination and license as before; which the council concurred in, and brother bishop was ordained by the court an elder. warren parrish, clerk. [sidenote: the authority to which the twelve are amenable.] an attempt was made in the foregoing council to criminate the twelve before the high council for cutting off gladden bishop at their bradford conference, but their attempt totally failed. i decided that the high council had nothing to do with the twelve, or the decisions of the twelve. but if the twelve erred they were accountable only to the general council of the authorities of the whole church, according to the revelations. [sidenote: trial of lorenzo l. lewis.] in the afternoon a charge of adultery was preferred against lorenzo l. lewis, on general report circulating among the brethren, to which he pleaded not guilty, and the charge was changed to "an illicit intercourse with a female." lewis confessed that he had disgraced the girl, himself, and the church, but [was] not guilty of the charge. after hearing the testimony of witnesses, elders marsh, m'lellin, patten and william smith, and the pleadings, elder lewis confessed that he had done wickedly and had made all the reparation he could, in his confession in the early part of this trial and required his name to be taken off the church records, or dispose of him according to the mind of the spirit, and submitted to the decision of the council. the council decided that brother lorenzo l. lewis be cut off from the church, being satisfied that the charge preferred is substantiated by evidence, and the spirit of the lord; but if he repent, and humble himself to the satisfaction of the church, he should be received into it again and receive his license. the council adjourned till morning. [sidenote: trial of elder allen avery.] {286} the high council met on the 29th, and heard a charge against elder allen avery, on an appeal case from an elders' court in zion, which took away his license for rebelling against their decision. brother avery frankly and readily complied with the requisition of the council, and the president decided that he be restored to fellowship, and receive his license. [sidenote: the prophet on the part of the accused.] in these cases i acted on the part of the defense for the accused, to plead for mercy. the lord blessed my soul, and the council was greatly blessed also, and much good will result from our labors. i was at home on the 30th, and was visited by many who came to inquire after the work of the lord. [sidenote: the prophet learns the principles of astronomy as understood by abraham.] _october 1_.--this afternoon i labored on the egyptian alphabet, in company with brothers oliver cowdery and w. w. phelps, and during the research, the principles of astronomy as understood by father abraham and the ancients unfolded to our understanding, the particulars of which will appear hereafter. on the 2nd of october i wrote the following letter for publication in the _messenger and advocate_, (continued from the 1st of september.) [1] [sidenote: charges against the goulds.] _october 3_.--i attended the high council to investigate charges preferred by reynolds cahoon against elder john gould "for making expressions calculated to injure the cause we have espoused, and manifesting a strong dissatisfaction with the teachings of the presidency." also against dean gould for speaking unadvisedly against elder rigdon and other elders. in the case of john gould, the accuser and defendant agreed the matter should be talked over, by which all difference of feeling was allayed. gould confessed and was forgiven. {287} dean gould acknowledged that he spoke unadvisedly against president rigdon, and was forgiven. in the afternoon i waited on most of the twelve, at my house, and exhibited to them the ancient records, and gave explanations. this day passed off with the blessing of the lord. [sidenote: the prophet's journey with john corrill.] _sunday, 4_.--i started early in the morning, with brother john corrill, to hold a meeting in perry. when about a mile from home we discovered two deer playing in the field, which diverted our minds by giving an impetus to our thoughts upon the subject of the creation of god. we conversed on many topics. the day passed off very agreeably, and the lord blessed our souls. when we arrived at perry, we were disappointed of a meeting, through mis-arrangement, but conversed freely with brother corrill's relatives, which allayed much prejudice. may the lord have mercy on their souls. [sidenote: the prophet's meeting with the twelve.] _monday, 5_.--i returned home, being much fatigued from riding in the rain. spent the remainder of the day in reading and meditation, and in the evening attended a council of the twelve apostles; had a glorious time, and gave them much instruction concerning their duties for time to come; told them that it was the will of god they should take their families to missouri next season; also this fall to attend the solemn assembly of the first elders, for the organization of the school of the prophets; and attend to the ordinance of the washing of feet; and to prepare their hearts in all humility for an endowment with power from on high; to which they all agreed with one accord, and seemed to be greatly rejoiced. may god spare the lives of the twelve to a good old age, for christ the redeemer's sake. amen. [sidenote: a timely loan.] _tuesday, 6_.--at home. elder stevens came to my house and loaned frederick g. williams and co. six hundred dollars, which greatly relieved us of our present {288} difficulties. may god bless and preserve his soul forever. in the afternoon called to visit my father, who was very sick with a fever: somewhat better towards evening. spent the rest of the day in reading and meditation. [sidenote: illness of joseph smith, sen.] _wednesday, 7_.--went to visit my father, found him very low, administered some mild herbs, agreeably to the commandment. may god grant to restore him immediately to health for christ the redeemer's sake. amen. bishop whitney and brother hyrum smith started by stage for buffalo, new york, to purchase goods to replenish the committee's store. may god grant, in the name of jesus, that their lives may be spared, and they have a safe journey, and no accident or sickness of the least kind befall them, that they may return in health and in safety to the bosom of their families. [sidenote: the prophet's blessing on bishop whitney; translation of the writings of abraham begun.] blessed of the lord is brother whitney, even the bishop of the church of latter-day saints, for the bishopric shall never be taken away from him while he liveth. and the time cometh that he shall overcome all the narrow-mindedness of his heart, and all his covetous desires that so easily beset him; and he shall deal with a liberal hand to the poor and the needy, the sick and afflicted, the widow and the fatherless. and marvelously and miraculously shall the lord his god provide for him, even that he shall be blessed with a fullness of the good things of this earth, and his seed after him from generation to generation. and it shall come to pass, that according to the measure that he meteth out with a liberal hand to the poor, so shall it be measured to him again by the hand of his god, even an hundred fold. angels shall guard his house, and shall guard the lives of his posterity, and they shall become very great and very numerous on the earth. whomsoever he blesseth, they shall be blessed; and whomsoever he curseth, they shall be cursed; and {289} when his enemies seek him unto his hurt and destruction, let him rise up and curse, and the hand of god shall be upon his enemies in judgment, they shall be utterly confounded and brought to desolation. therefore he shall be preserved unto the utmost, and his life shall be precious in the sight of the lord, he shall rise up and shake himself, as a lion riseth out of his lair and roareth until he shaketh the hills; and as a lion goeth forth among the lesser beasts, so shall the going forth of him be whom the lord hath anointed to exalt the poor, and to humble the rich, therefore his name shall be on high, and his rest among the sanctified. this afternoon i re-commenced translating the ancient records. _thursday, 8_.--at home. i attended on my father with great anxiety. _friday, 9_.--at home. waited on my father. _saturday, 10_.--at home, and visited the house of my father, found him failing very fast. [sidenote: the prophet's care of his father.] _sunday, 11_.--waited on my father again, who was very sick. in secret prayer in the morning, the lord said, "my servant thy father shall live." i waited on him all this day with my heart raised to god in the name of jesus christ, that he would restore him to health, that i might be blessed with his company and advice, esteeming it one of the greatest earthly blessings to be blessed with the society of parents, whose mature years and experience render them capable of administering the most wholesome advice. at evening brother david whitmer came in. we called on the lord in mighty prayer in the name of jesus christ, and laid our hands on him, and rebuked the disease. and god heard and answered our prayers--to the great joy and satisfaction of our souls. our aged father arose and dressed himself, shouted, and praised the lord. called brother william smith, who had retired to rest, that he might praise the lord with us, by joining in songs of praise to the most high. {290} _monday, 12_.--rode to willoughby, in company with my wife, to purchase some goods at william lyon's store. on our return we found a mr. bradley lying across the road. he had been thrown from his wagon, and was much injured by the fall. _tuesday, 13--_visited my father, who was very much recovered from his sickness, indeed, which caused us to marvel at the might, power, and condescension of our heavenly father, in answering our prayers in his behalf. _wednesday, 14_.--at home. _thursday, 15_.--labored in father's orchard, gathering apples. [sidenote: baptism of ebenezer robinson.] _friday, 16_.--was called into the printing office, to settle some difficulties in that department. in the evening i baptized ebenezer robinson. [2] the lord poured out his spirit upon us and we had a good time. _saturday, 17_.--called my family together and arranged my domestic concerns, and dismissed my boarders. _sunday, 18_.--attended meeting in the chapel, confirmed several that had been baptized, and blessed several children with the blessings of the new and everlasting covenant. elder parley p. pratt preached in the forenoon, and elder john f. boynton in the afternoon. we had an interesting time. [sidenote: the book of abraham.] _monday, 19_.--at home. exhibited the records of antiquity to a number who called to see them. {291} _tuesday, 20_.--at home. preached in the evening in the school house. _wednesday, 21_.--at home. _thursday, 22_.--at home, attending to my domestic concerns. [sidenote: prayer for special blessings.] _friday 23_.--at home. at four o' clock, afternoon, oliver cowdery, david whitmer, hyrum smith, john whitmer, sidney rigdon, samuel h. smith, frederick g. williams and w. w. phelps assembled, and we united in prayer, with one voice, before the lord, for the following blessings: that the lord would give us means sufficient to deliver us from all our afflictions and difficulties wherein we are placed by reason of our debts; that he would open the way and deliver zion in the appointed time, and that without the shedding of blood; that he would hold our lives precious, and grant that we may live to the common age of man, and never fall into the hands nor power of the mob in missouri, nor in any other place; that he would also preserve our posterity, that none of them fall, even unto the end of time; that he would give us blessings of the earth sufficient to carry us to zion, and that we may purchase inheritances in that land, even enough to carry on and accomplish the work unto which he has appointed us; and also that he would assist all others who desire, according to his commandments, to go up and purchase inheritances, and all this easily and without perplexity and trouble; and finally, that in the end he would save us in his celestial kingdom. amen. _saturday, 24_.--mr. goodrich and wife called to see the ancient [egyptian] records, and also dr. frederick g. williams to see the mummies. brothers hawkes and carpenter, from michigan, visited us and tarried over night. [sidenote: meetings in kirtland.] _sunday, 25_.--attended meeting with brothers hawkes and carpenter. president rigdon preached in the {292} fore-noon, elder lyman e. johnson in the afternoon, after which elder seymour brunson joined brother william perry and sister eliza brown in matrimony, and i blessed them with long life and prosperity in the name of jesus christ. in the evening i attended prayer meeting, opened it, and exhorted the brethren and sisters about one hour. the lord poured out his spirit, and some glorious things were spoken in the gift of tongues and interpreted concerning the redemption of zion. [sidenote: trial of samuel smith for neglect of military duty.] _monday, 26_.--went to chardon to attend the county court in company with my brothers hyrum, samuel h., and don carlos smith. brother samuel was called in question before this court for not doing military duty, and was fined because we had not our conference minutes with us for testimony to prove that frederick g. williams was clerk of the conference. this testimony we should have carried with us had it not been for the neglect of our counsel or lawyer, who did not put us in possession of this information [i.e. that we would need such testimony]. this we felt was a want of fidelity to his client, and we consider it a base insult, practiced upon us on account of our faith, that the ungodly might have unlawful power over us, and trample us under their unhallowed feet. and in consequence of this neglect, a fine was imposed upon brother samuel of twenty dollars, including costs, for which he was obliged to sell his cow to defray the expenses of the same. and i say, in the name of jesus christ, that the money which they have thus unjustly taken shall be a testimony against them, and canker, and eat their flesh as fire. [sidenote: a prayer and promise.] _tuesday, 27_.--in the morning i was called to visit at brother samuel smith's. his wife was confined and in a dangerous condition. brother carlos went to chardon after dr. williams. i went out into the field and bowed before the lord and called upon him in mighty prayer in her behalf. and the word of the {293} lord came unto me, saying, "my servant frederick shall come, and shall have wisdom given him to deal prudently, and my handmaid shall be delivered of a living child, and be spared." the doctor came in about one hour afterwards, and in the course of two hours she was delivered, and thus what god had manifested to me was fulfilled every whit. this evening i preached in the school house to a crowded congregation. _wednesday, 28_.--at home, attending to my family affairs. [sidenote: warren parrish becomes the prophet's scribe.] _thursday, 29_.--brother warren parrish commenced writing for me, at fifteen dollars per month. i paid him sixteen dollars in advance out of the committee's store. father and mother smith visited us. while we sat writing bishop partridge passed our window, just returned from the east. [sidenote: trial of david elliot.] i was called to appear before the high council, which was then sitting, to give my testimony in an action brought by brother william smith against brother david elliot, for whipping his daughter unreasonably. my testimony was in brother elliot's favor, from conversation with the parents and the girl at their house in chagrin, i was satisfied that the girl was in the fault, and that the neighbors were trying to create a difficulty. returned to our writing room, went to dr. williams' after my large journal; made some observations to my scribe concerning the plan of the city, which is to be built up hereafter on this ground consecrated for a stake of zion. while at the doctor's, bishop edward partridge came in company with president phelps. i was much rejoiced to see him. we examined the mummies, returned home, and my scribe commenced writing in my journal a history of my life; concluded president cowdery's second letter to w. w. phelps, which president williams had begun. [sidenote: the visit of bishop whitney's parents to the prophet.] {294} bishop whitney and his wife, with his father and mother, called to visit us. his parents having lately arrived here from the east, called to make inquiry concerning the coming forth of the book of mormon. bishop partridge and some others came in. i then sat down and related to them the history of the coming forth of the book, the administration of the angel to me, and taught them the rudiments of the gospel of christ. they appeared well satisfied, and i expect to baptize them in a few days, though they have made no request of the kind. [3] went to the council. the presidency arose and adjourned. on my return elder boynton observed that long debates were bad. i replied that it was generally the case that too much altercation was indulged on both sides, and their debates protracted to an unprofitable length. [sidenote: hopes for zion's redemption.] we were called to supper. while seated at table we indulged in a free interchange of thought, and bishop whitney observed to bishop partridge that the thought had just occurred to his mind that perhaps in about one year from this time they might be seated together around a table on the land of zion. my wife observed she hoped it might be the case, that not only they, but the rest of the company present, might be seated around her table on that land of promise. the same sentiment was reciprocated from the company around the table, and my heart responded, amen. god grant it, i ask in the name of jesus christ. [sidenote: disorder in a council meeting.] after supper i went to the high council in company with my wife and some others that belonged to my household. i was solicited to take a seat with the presidency and preside on a trial of sister elliot. i did so. my mother was called upon for testimony, and began to relate circumstances that had been brought before the church and settled. i objected {295} to such testimony. the complainant, brother william smith, arose and accused me of invalidating or doubting my mother's testimony, which i had not done, nor did i desire to do so. i told him he was out of order, and asked him to sit down. he refused. i repeated my request. he became enraged. i finally ordered him to sit down. he said he would not, unless i knocked him down. i was agitated in my feelings on account of his stubbornness, and was about to leave the house, but my father requested me not to do so. i complied, and the house was brought to order after much debate on the subject, and we proceeded to business. the decision of the council in the case of brother elliot was, "that the complaint was not without foundation, yet the charge has not been fully sustained, but he has acted injudiciously and brought a disgrace upon himself, his daughter, and upon this church, because he ought to have trained his child in a way that she would not have required the rod at the age of fifteen years." brother elliot made his confession and was forgiven. sister elliot confessed her wrong and promised to do better, consequently the council forgave her. and they were both restored to fellowship. [sidenote: a methodist's inquiry into conditions at kirtland.] _friday, 30_.--at home. mr. francis porter, from jefferson county, new york, a member of the methodist church, called to make some inquiry about lands in this place (kirtland), whether there were any valuable farms for sale, and whether a member of our church could move into this vicinity and purchase lands and enjoy his own possessions and property without making them common stock. he had been requested to make this inquiry by some brethren who live in the town of leroy, new york. i replied that i had a valuable farm joining the temple lot i would sell, and that there were other lands for sale in this place and that we had no common stock business among us; that every man enjoys his own property, or can, if he is disposed, {296} consecrate liberally or illiberally to the support of the poor and needy, or the building up of zion. he also inquired how many members there were in this church. i told him there were about five or six hundred who communed at our chapel, and perhaps a thousand in this vicinity. [sidenote: william smith's self-justification.] in the evening i was presented with a letter from brother william smith, the purport of which is, that he is censured by the brethren on account of what took place at the council last night, and wishes to have the matter settled to the understanding of all that he may not be censured unjustly, considering that his cause was a just one and that he had been materially injured. i replied that i thought we parted with the best of feelings, that i was not to blame on account of the dissatisfaction of others. i invited him to call and talk with me, and that i would talk with him in the spirit of meekness and give him all the satisfaction i could. this reply was by letter. [sidenote: hyrum smith as peacemaker.] _saturday, 31_.--in the morning brother hyrum smith came in and said he had been much troubled all night and had not slept any, that something was wrong. while talking, brother william smith came in, according to my request last night. brother hyrum said that he must go to the store. i invited him to stay. he said he would go and do his business and return. he did so. while he was gone brother william introduced the subject of our difficulty at the council. i told him i did not want to converse upon the subject until hyrum returned. he soon came in. i then proposed to relate the occurrences of the council before named, and wherein i had been out of the way i would confess it, and ask his forgiveness, and then he should relate his story, and make confession wherein he had done wrong, and then leave it to brother hyrum smith and brother parrish to decide the matter between us, and i would agree to the decision and be satisfied therewith. [sidenote: the rebellion of william smith.] {297} william observed that he had not done wrong, and that i was always determined to carry my points whether right or wrong, and therefore he would not stand an equal chance with me. this was an insult, but i did not reply to him in a harsh manner, knowing his excitable disposition, but tried to reason with him and show him the propriety of a compliance with my request. i finally succeeded with the assistance of brother hyrum, in obtaining his assent to the proposition that i had made. i then related my story, and wherein i had been wrong i confessed it, and asked his forgiveness. after i got through he made his statements, justifying himself throughout in transgressing the order of the council, and treating the authority of the presidency with contempt. after he had got through brother hyrum began to make some remarks in the spirit of meekness. he (william) became enraged. i joined brother hyrum in trying to calm his stormy feelings, but to no purpose, he insisted that we intended to add abuse to injury, his passion increased, he arose abruptly, declared that he wanted no more to do with us. he rushed out at the door. we tried to prevail on him to stop, but all to no purpose. he went away in a passion, and soon after sent his license to me. he went home and spread the leaven of iniquity among my brothers, and especially prejudiced the mind of brother samuel. i soon learned that he was in the street exclaiming against me, and no doubt our enemies rejoiced at it. and where the matter will end i know not, but i pray god to forgive him and them, and give them humility and repentance. the feelings of my heart i cannot express on this occasion, i can only pray my heavenly father to open their eyes, that they may discover where they stand, that they may extricate themselves from the snare they have fallen into. [sidenote: visit to shadrach roundy.] after dinner i rode out in company with my wife and {298} children, brother don carlos and some others. we visited brother roundy [4] and family, who live near willoughby. we had an interesting visit. as soon as i returned i was called upon to baptize samuel whitney and his wife and daughter. after baptism we returned to their house and offered our thanks in prayer. i obtained a testimony that my brother william would return to the church, and repair the wrong he had done. footnotes 1. for this communication see article 2, chapter 19. (note.) 2. ebenezer robinson, afterwards somewhat prominent in the church in missouri and illinois as editor, printer and publisher, was born in the town of floyd, oneida county, new york, may 25, 1816; and was the son of nathan and mary robinson. he was already a printer of considerable experience when he came to kirtland in may, 1835, and began work in the church printing establishment, then running under the firm name of f. g. williams & co., though not a member of the church. for six months he boarded in the families of oliver cowdery, f. g. williams and the prophet joseph. "we found them all very pious, good christian people," he remarks, "(who) asked a blessing at the table and all attended to family worship morning and evening." (the "return," vol. 1, p. 58). mr. robinson did not become immediately converted to the gospel, but conviction gradually dawned upon his mind, and he finally declared his faith and was baptized by the prophet as stated in the text. 3. the expectation was realized on the last day of october, see p. 297. 4. this is shadrach roundy who afterwards became prominent in church affairs. he was born in rockingham, windham county, vermont, january 1, 1789. at twenty-five he married betsy quimby. he first heard of the gospel on moving from vermont to onondaga county, new york, and in the winter of 1830-1 sought out the prophet, then residing at fayette, seneca county, new york. after his first interview he was baptized; and subsequently his wife and all his children of sufficient age received the gospel. he removed with the new york saints to ohio, settling near willoughby, where the prophet frequently visited him. {299} chapter xxii. the ministry of the prophet in kirtland. [sidenote: reproof of reynolds cahoon.] _sunday, november 1_.--verily thus said the lord unto me, his servant, joseph smith, jun.- _revelation_. mine anger is kindled against my servant reynolds cahoon, because of his iniquities, his covetous and dishonest principles, in himself and family, and he doth not purge them away and set his house in order. therefore, if he repent not, chastisement awaiteth him, even as it seemeth good in my sight, therefore go and declare unto him these words. i went immediately and delivered this message according as the lord commanded me. i called him in, and read what the lord had said concerning him. he acknowledged that it was verily so, and expressed much humility. i then went to meeting. elder john corrill preached a fine discourse. in the afternoon president phelps continued the services of the day by reading the fifth chapter of matthew, also the laws regulating the high council, and made some remarks upon them, after which, sacrament was administered. i then confirmed a number who had been baptized, and blessed a number of children, in the name of jesus christ, with the blessings of the new and everlasting covenant. notice was then given that the elders' school would commence on the morrow. [sidenote: school for the elders opened.] _monday, november 2_.--i was engaged in regulating the affairs of the school, after which i had my team prepared, {300} and sidney rigdon, oliver cowdery, frederick g. williams, my scribe, and a number of others, went to willoughby to hear dr. piexotto deliver a lecture on the theory and practice of physics. called at mr. cushman's, dined, attended the lecture. was treated with great respect throughout, and returned home. lyman wight arrived from zion, also george a. and lyman smith returned from a mission to the east, after an absence of five months. the question was agitated whether frederick g. williams or oliver cowdery should go to new york, to make arrangements respecting a bookbindery. they referred the matter to me for a decision. and thus came the word of the lord to me, saying- _revelation_. it is not my will that my servant frederick should go to new york, inasmuch as he wishes to go and visit his relations, that he may warn them to flee the wrath to come, let him go and see them for that purpose, and let that be his only business, and behold, in this thing, he shall be blessed with power to overcome their prejudices, verily thus saith the lord. amen. _tuesday, november 3_.--thus came the word of the lord unto me concerning the twelve, saying- _revelation to the twelve_. behold they are under condemnation, because they have not been sufficiently humble in my sight, and in consequence of their covetous desires, in that they have not dealt equally with each other in the division of the monies which came into their hands, nevertheless, some of them dealt equally, therefore they shall be rewarded; but verily i say unto you, they must all humble themselves before me, before they will be accounted worthy to receive an endowment, to go forth in my name unto all nations. as for my servant william, let the eleven humble themselves in prayer and in faith, and wait on me in patience, and my servant william shall return, and i will yet make him a polished shaft in my quiver, in bringing down the wickedness and abominations of men; and there shall be none mightier than he, in his day and generation, nevertheless if he repent not speedily, he shall be brought low, and shall be chastened sorely for all his iniquities he has committed against me; nevertheless {301} the sin which he has sinned against me is not even now more grievous than the sin with which my servant david w. patten, and my servant orson hyde, and my servant william e. m'lellin have sinned against me, and the residue are not sufficiently humble before me. behold the parable which i spake concerning a man having twelve sons: for what man among you, having twelve sons, and is no respecter of them, and they serve him obediently, and he saith unto one, be thou clothed in robes, and sit thou here; and to the other, be thou clothed in rags, and sit thou there, and looketh upon his sons, and saith, i am just? ye will answer, and say, no man; and ye answer truly; therefore, verily thus saith the lord your god, i appoint these twelve that they should be equal in their ministry, and in their portion, and in their evangelical rights; wherefore they have sinned a very grievous sin, inasmuch as they have made themselves unequal, and have not hearkened unto my voice; therefore, let them repent speedily, and prepare their hearts for the solemn assembly, and for the great day which is to come, verily thus saith the lord. amen. [sidenote: object of the elders' school.] i then went to assist in organizing the elders' school. i called it to order and made some remarks upon the object of this school, and the great necessity of our rightly improving our time and reining up our minds to the sense of the great object that lies before us, viz--the glorious endowment that god has in store for the faithful. i then dedicated the school in the name of the lord jesus christ. after the school was dismissed, i attended a patriarchal meeting at brother samuel smith's; his wife's parents were blessed, also his child, named susannah. in the evening i preached in the school house, to a crowded congregation. _wednesday, november 4_.--at home in the morning. attended school during school hours, made rapid progress in our studies. in the evening lectured on grammar at home. king follet arrived from zion this day. _thursday, november 5_.--attended school. isaac morley came in from the east. this morning i was called to visit thomas burdick, who was sick. i took my scribe with me, and we prayed {302} for and laid our hands on him in the name of the lord jesus christ, and rebuked his affliction. [sidenote: inquiries about the revelation to the twelve.] william e. m'lellin and orson hyde came in and desired to hear the revelation concerning the twelve. my scribe read it to them. they expressed some little dissatisfaction, but after examining their own hearts, they acknowledged it to be the word of the lord, and said they were satisfied. after school, brigham young came in, and desired also to hear it read; after hearing it, he appeared perfectly satisfied. in the evening i lectured on grammar. [sidenote: reflections on the nature of prophets.] _friday, november 6_.--at home. attended school during school hours, returned and spent the evening at home. i was this morning introduced to a man from the east. after hearing my name, he remarked that i was nothing but a man, indicating by this expression, that he had supposed that a person to whom the lord should see fit to reveal his will, must be something more than a man. he seemed to have forgotten the saying that fell from the lips of st. james, that elias was a man subject to like passions as we are, yet he had such power with god, that he, in answer to his prayers, shut the heavens that they gave no rain for the space of three years and six months; and again, in answer to his prayer, the heavens gave forth rain, and the earth gave forth fruit. indeed, such is the darkness and ignorance of this generation, that they look upon it as incredible that a man should have any intercourse with his maker. [sidenote: isaac morley and edward partridge commended.] _saturday, november 7_.--spent the day at home attending to my domestic concerns. the word of the lord came unto me saying- _revelation_. behold i am well pleased with my servant isaac morley, and my servant edward partridge, because of the integrity of their hearts in laboring in my vineyard, for the salvation of the souls of men. verily i say unto you, their sins are forgiven them; therefore say unto them, {303} in my name, that it is my will that they should tarry for a little season, and attend the school, and also the solemn assembly, for a wise purpose in me. even so. amen. [sidenote: the case of isaac hill.] _sunday, november 8_.--went to meeting in the morning at the usual hour. zerubbabel snow preached a very interesting discourse; in the afternoon joseph young preached. after preaching, isaac hill came forward to make some remarks by way of confession. he had previously been excommunicated from the church for lying, and for an attempt to seduce a female. his confession was not satisfactory to my mind, and john smith arose and made some remarks respecting the doings of the high council, in the case of said hill; that is, that he should make a public confession of his crime, and have it published in the _messenger and advocate_. he proposed that mr. hill should now make his confession before the congregation, and then immediately observed that he had forgiven mr. hill, which was in contradiction to the sentiment he first advanced. this i attributed to an error in judgment, not in design. president rigdon then arose, and very abruptly militated against the sentiment of uncle john, which had a direct tendency to destroy his influence, and bring him into disrepute in the eyes of the church, which was not right. he also misrepresented mr. hill's case, and spread darkness rather than light upon the subject. a vote of the church was then called on brother hill's case, and he was restored without any further confession, viz., that he should be received into the church by baptism, which was administered accordingly. [sidenote: labors of the prophet with the erring.] after i returned home, i labored with uncle john, and convinced him that he was wrong; and he made his confession, to my satisfaction. i then went and labored with president rigdon, and succeeded in convincing him also of his error, which he confessed to my satisfaction. {304} the word of the lord came unto me, saying, that president phelps and president john whitmer were under condemnation before the lord for their errors. for which they made satisfaction the same day. i also took up a labor with john corrill, for not partaking of the sacrament; he made his confession. also my wife, for leaving the meeting before sacrament; she made no reply, but manifested contrition by weeping. [sidenote: case of mary whitcher.] _monday, november 9_.--after breakfast, mary whitcher came in and wished to see me. i granted her request. she gave a relation of her grievances, which are unfathomable at present, and if true, sore indeed; and i pray my heavenly father, to bring the truth of the case to light, that the reward due to evil doers may be given them, and that the afflicted and oppressed may be delivered. [sidenote: joshua, the jewish minister.] while sitting in my house, between ten and eleven this morning, a man came in and introduced himself to me by the name of "joshua, the jewish minister." his appearance was something singular, having a beard about three inches in length, quite grey; also his hair was long and considerably silvered with age; i thought him about fifty or fifty-five years old; tall, straight, slender built, of thin visage, blue eyes, and fair complexion; wore a sea-green frock coat and pantaloons, black fur hat with narrow brim; and, while speaking, frequently shut his eyes, with a scowl on his countenance. i made some inquiry after his name, but received no definite answer. we soon commenced talking on the subject of religion, and, after i had made some remarks concerning the bible, i commenced giving him a relation of the circumstances connected with the coming forth of the book of mormon, as recorded in the former part of this history. while i was relating a brief history of the establishment of the church of christ in the last days, joshua seemed to be highly entertained. when i had closed my narration, {305} i observed that the hour of worship and dinner had arrived, and invited him to tarry, to which he consented. after dinner, the conversation was resumed, and joshua proceeded to make some remarks on the prophecies, as follows--he observed that he was aware that i could bear stronger meat than many others, therefore he should open his mind the more freely: _the doctrines of "joshua the jewish minister."_ daniel has told us that he is to stand in his proper lot, in the latter days; according to his vision he had a right to shut it up, and also to open it again after many days, or in latter times. daniel's image, whose head was gold, and body, arms, legs and feet, were composed of the different materials described in his vision, represents different governments. the golden head was to represent nebuchadnezzar, king of babylon; the other parts, other kings and forms of governments which i shall not now mention in detail, but confine my remarks more particularly to the feet of the image. the policy of the wicked spirit is to separate what god has joined together, and unite what he has separated, which the devil has succeeded in doing to admiration in the present state of society, which is like unto iron and clay. there is confusion in all things, both political and religious; and notwithstanding all the efforts that are made to bring about a union, society remains disunited, and all attempts to unite it are as fruitless as to attempt to unite iron and clay. the feet of the image are the government of these united states. other nations and kingdoms are looking up to her for an example of union, freedom, and equal rights, and therefore worship her as daniel saw in the vision; although they are beginning to lose confidence in her, seeing the broils and discord that rise on her political and religious horizon. this image is characteristic of all governments. we should leave babylon. twenty-four hours of improvement now, are worth as much as a year a hundred years ago. the spirits of the fathers that were cut down, or those that were under the altar, are now rising; this is the first resurrection. the elder that falls first will rise last. we should not form any opinion only for the present, and leave the result of futurity with god. i have risen up out of obscurity, but was looked up to in temporal things when but a youth. it is not necessary that god should give us all things in his first commission to us, but in his second. john saw the angel deliver the gospel in the last days. the small lights that god has even are sufficient to lead us out of babylon; when we get out, we shall have the greater light. i told joshua i did not understand his remarks on the {306} resurrection, and wished him to explain. he replied that he did not feel impressed by the spirit to unfold it further at present, but perhaps he might at some future time. [sidenote: additional views of joshua.] i then withdrew to transact some business with a gentleman who had called to see me, when joshua informed my scribe that he was born in cambridge, washington county, new york. he says that all the railroads, canals, and other improvements are projected by the spirits of the resurrection. the silence spoken of by john the revelator, which is to be in heaven for the space of half an hour, is between 1830 and 1851, during which time the judgments of god will be poured out, after that time there will be peace. curiosity to see a man that was reputed to be a jew, caused many to call during the day, and more particularly in the evening. [sidenote: matthias _not_ joshua.] suspicions were entertained that the said joshua was the noted matthias of new york, spoken so much of in the public prints, on account of the trials he endured in that place, before a court of justice, for murder, man-slaughter, contempt of court, whipping his daughter, etc.; for the last two crimes he was imprisoned, and came out about four months since. after some equivocating, he confessed that he really was matthias. after supper i proposed that he should deliver a lecture to us. he did so, sitting in his chair. he commenced by saying, god said, let there be light, and there was light, which he dwelt upon throughout his discourse. he made some very excellent remarks, but his mind was evidently filled with darkness. after the congregation dispersed, he conversed freely upon the circumstances that occurred in new york. his name is robert matthias. he says that joshua is his priestly name. during all this time i did not contradict his sentiments, wishing to draw out all that i could concerning his faith. mr. beaman, of new york, came to ask advice of me {307} whether or not he had better purchase lands in this vicinity, as he could not arrange his business to go to missouri next spring. i advised him to come here and settle until he could move to zion. [sidenote: matthias dismissed by the prophet.] _tuesday, november 10_.--i resumed conversation with matthias, and desired him to enlighten my mind more on his views respecting the resurrection. he said that he possessed the spirit of his fathers, that he was a literal descendant of matthias, the apostle, who was chosen in the place of judas that fell; that his spirit was resurrected in him; and that this was the way or scheme of eternal life--this transmigration of soul or spirit from father to son. i told him that his doctrine was of the devil, that he was in reality in possession of a wicked and depraved spirit, although he professed to be the spirit of truth itself; and he said also that he possessed the soul of christ. he tarried until wednesday, 11th, when, after breakfast, i told him, that my god told me, that his god was the devil, and i could not keep him any longer, and he must depart. and so i, for once, cast out the devil in bodily shape, and i believe a murderer. attended school during school hours. spent the evening around my fireside, teaching my family grammar. it commenced snowing this afternoon; wind very heavy. [sidenote: the prophet's meeting with the twelve.] _thursday, november 12_.--attended school again during school hours; rain and snow still falling, about one inch in depth and wind very heavy; the weather extremely unpleasant. the laborers who were finishing the outside of the chapel, were obliged to break off from their business at the commencement of this storm, on the 11th instant. this evening, at 6 o'clock, met with the council of the twelve, by their request. nine of them were present. council opened by singing and prayer. and i made some remarks as follows- {308} _the prophet's remarks to the twelve_. i am happy in the enjoyment of this opportunity of meeting with this council on this occasion. i am satisfied that the spirit of the lord is here, and i am satisfied with all the brethren present; and i need not say that you have my utmost confidence, and that i intend to uphold you to the uttermost, for i am well aware that you have to sustain my character against the vile calumnies and reproaches of this ungodly generation, and that you delight in so doing. darkness prevails at this time as it did at the time jesus christ was about to be crucified. the powers of darkness strove to obscure the glorious sun of righteousness, that began to dawn upon the world, and was soon to burst in great blessings upon the heads of the faithful; and let me tell you, brethren, that great blessings await us at this time, and will soon be poured out upon us, if we are faithful in all things, for we are even entitled to greater spiritual blessings than they were, because they had christ in person with them, to instruct them in the great plan of salvation. his personal presence we have not, therefore we have need of greater faith, on account of our peculiar circumstances; and i am determined to do all that i can to uphold you, although i may do many things inadvertently that are not right in the sight of god. you want to know many things that are before you, that you may know how to prepare yourselves for the great things that god is about to bring to pass. but there is one great deficiency or obstruction in the way, that deprives us of the greater blessings; and in order to make the foundation of this church complete and permanent, we must remove this obstruction, which is, to attend to certain duties that we have not as yet attended to. i supposed i had established this church on a permanent foundation when i went to missouri, and indeed i did so, for if i had been taken away, it would have been enough, but i yet live, and therefore god requires more at my hands. the item to which i wish the more particularly to call your attention to-night, is the ordinance of washing of feet. this we have not done as yet, but it is necessary now, as much as it was in the days of the savior; and we must have place prepared, that we may attend to this ordinance aside from the world. we have not desired as much from the hand of the lord through faith and obedience, as we ought to have done, yet we have enjoyed great blessings, and we are not so sensible of this as we should be. when or where has god suffered one of the witnesses or first elders of this church to fall? never, and no where. amidst all the calamities and judgments that have befallen the inhabitants of the earth, his almighty arm has sustained us, men and devils have raged and spent their malice in vain. we must have all things prepared, and call our {309} solemn assembly as the lord has commanded us, that we may be able to accomplish his great work, and it must be done in god's own way. the house of the lord must be prepared, and the solemn assembly called and organized in it, according to the order of the house of god; and in it we must attend to the ordinance of washing of feet. it was never intended for any but official members. it is calculated to unite our hearts, that we may be one in feeling and sentiment, and that our faith may be strong, so that satan cannot overthrow us, nor have any power over us here. the endowment you are so anxious about, you cannot comprehend now, nor could gabriel explain it to the understanding of your dark minds; but strive to be prepared in your hearts, be faithful in all things, that when we meet in the solemn assembly, that is, when such as god shall name out of all the official members shall meet, we must be clean every whit. let us be faithful and silent, brethren, and if god gives you a manifestation, keep it to yourselves; be watchful and prayerful, and you shall have a prelude of those joys that god will pour out on that day. do not watch for iniquity in each other, if you do you will not get an endowment, for god will not bestow it on such. but if we are faithful, and live by every word that proceeds forth from the mouth of god, i will venture to prophesy that we shall get a blessing that will be worth remembering, if we should live as long as john the revelator; our blessings will be such as we have not realized before, nor received in this generation. the order of the house of god has been, and ever will be, the same, even after christ comes; and after the termination of the thousand years it will be the same; and we shall finally enter into the celestial kingdom of god, and enjoy it forever. you need an endowment, brethren, in order that you may be prepared and able to overcome all things; and those that reject your testimony will be damned. the sick will be healed, the lame made to walk, the deaf to hear, and the blind to see, through your instrumentality. but let me tell you, that you will not have power, after the endowment to heal those that have not faith, nor to benefit them, for you might as well expect to benefit a devil in hell as such as are possessed of his spirit, and are willing to keep it; for they are habitations for devils, and only fit for his society. but when you are endowed and prepared to preach the gospel to all nations, kindred, and tongues, in their own languages, you must faithfully warn all, and bind up the testimony, and seal up the law, and the destroying angel will follow close at your heels, and exercise his tremendous mission upon the children of disobedience; and destroy the workers of iniquity, while the saints will be gathered out from among them, and stand in holy places ready to meet the bridegroom when he comes. {310} i feel disposed to speak a few words more to you, my brethren, concerning the endowment. all who are prepared, and are sufficiently pure to abide the presence of the savior, will see him in the solemn assembly. the brethren expressed their gratification for the instruction i had given them. we then closed by prayer, when i returned home and retired to rest. {311} chapter xxiii. the ministry of the prophet in kirtland. [sidenote: the visit of mr. messenger.] _friday, november 13_.--attended school during school hours: after school, returned home. mr. messenger, a universalist minister, of bainbridge, chenango county, new york, came in to make some inquiries about hezekiah peck's family. we entered into conversation upon religious subjects, and went to president rigdon's and spent the evening in conversation. we preached the gospel to him, and bore testimony of what we had seen and heard. he attempted to raise some objections, but the force of truth bore him down, and he was silent, although unbelieving. i returned home and retired to rest. _saturday, 14_.--thus came the word of the lord unto me, saying: _revelation to warren parrish_. verily thus saith the lord unto my servant joseph, concerning my servant warren parrish. behold his sins are forgiven him, because of his desires to do the works of righteousness. therefore, inasmuch as he will continue to hearken unto my voice, he shall be blessed with wisdom, and with a sound mind, even above his fellows. behold, it shall come to pass in his day, that he shall see great things show forth themselves unto my people; he shall see much of my ancient records, and shall know of hidden things, and shall be endowed with a knowledge of hidden languages; and if he desire and shall seek it at my hands, he shall be privileged with writing much of my word, as a scribe unto me for the benefit of my people; therefore this shall be his calling until i shall order it otherwise in my wisdom, and it shall be said of him in time to come, behold warren, the lord's scribe for the lord's seer, {312} whom he hath appointed in israel. therefore, if he will keep my commandments, he shall be lifted up at the last day. even so. amen. [sidenote: inquiries by erastus holmes.] this afternoon, erastus holmes, of newbury, ohio, called on me to inquire about the establishment of the church, and to be instructed in doctrine more perfectly. i gave him a brief relation of my experience while in my juvenile years, say from six years old up to the time i received my first vision, which was when i was about fourteen years old; also the revelations that i received afterwards concerning the book of mormon, and a short account of the rise and progress of the church up to this date. he listened very attentively, and seemed highly gratified, and intends to unite with the church. on sabbath morning, 15th, he went with me to meeting, which was held in the schoolhouse, as the plastering of the chapel was not yet finished. president rigdon preached on the subject of men being called to preach the gospel, their qualifications, etc. we had a fine discourse, it was very interesting indeed. mr. holmes was well satisfied, and returned and dined with me. said holmes has been a member of the methodist church, and was excommunicated for receiving the elders of the latter-day saints into his house. went to meeting in the afternoon. before partaking of the sacrament, isaac hill's case was agitated again, and settled after much controversy. he was retained in the church, by making a humble acknowledgement before the church, and consenting to have his confession published in the _messenger and advocate_; after which the ordinance of the lord's supper was administered, and the meeting closed late. returned home and spent the evening. _monday 16_.--at home. dictated the following letter for publication in the _messenger and advocate_. [1] [sidenote: the case of harvey whitlock.] {313} the same day, i received a letter from harvey whitlock, of which the following is a copy- _harvey whitlock's letter_. dear sir.--having a few leisure moments, i have at last concluded to do what my own judgment has long dictated would be right, but the allurements of many vices have long retarded the hand that would wield the pen to make intelligent the communication that i wish to send to you; and even now, that ambition, which is a prevailing and predominant principle among the great mass of natural men, forbids that plainness of sentiment with which i wish to write; for know assuredly, sir, to you i wish to unbosom my feelings, and unveil the secrets of my heart, as before the omniscient judge of all the earth. be not surprised, when i declare unto you, as the spirit will bear record, that my faith is firm and unshaken in the things of the everlasting gospel, as it is proclaimed by the servants of the latter-day saints. dear brother joseph, (if i may be allowed the expression,) when i consider the happy times, and peaceful moments, and pleasant seasons i have enjoyed with you and this people, contrasted with my now degraded state; together with the high and important station i have held before god, and the abyss into which i have fallen--it is a subject that swells my heart too big for utterance, and i am overwhelmed with feelings that language cannot express. as i desire to know the will of god concerning me, and believing it is my duty to make known unto you my real situation, i shall dispassionately proceed to give a true and untarnished relation. i need not tell you that in former times i have preached the word, and endeavored to be instant in season, and out of season--to reprove, rebuke, exhort, and faithfully to discharge that trust reposed in me. but oh! with what grief, and lamentable sorrow, and anguish, do i have to relate that i have fallen from that princely station whereunto our god has called me. reasons why are unnecessary, may the fact suffice, and believe me when i tell you, that i have sunk myself (since my last separation from this body) in crimes of the deepest dye. and that i may the better enable you to understand what my real sins are, i will mention (although pride forbids it) some that i am not guilty of. my hands have not been stained with innocent blood, neither have i lain couched around the cottages of my fellow men, to seize and carry off the booty; nor have i slandered my neighbor, nor borne false testimony, nor taken unlawful hire, nor oppressed the widow or fatherless, neither have i persecuted the saints. but my hands are swift to do iniquity, and my feet are fast running in the paths of vice and folly, and my heart is quick to devise wicked imaginations; nevertheless, i am {314} impressed with the sure thought that i am fast hastening into a world of disembodied beings, without god, and with but one hope in the world, which is to know that to err is human, but to forgive is divine. much i might say in relation to myself, and the original difficulties with the church, but i will forbear; and inasmuch as i have been charged with things that i am not guilty of, i am now more than doubly guilty, and am now willing to forgive and forget, only let me know that i am within the reach of mercy. if i am not, i have no reflections to cast, but say that i have sealed my own doom, and pronounced my own sentence. if the day is passed by with me, may i here beg leave to entreat of those who are still toiling up the rugged ascent, to make their way to the realms of endless felicity and delight, to stop not for anchors here below, follow not my example, but steer their course onward in spite of all the combined powers of earth and hell, for know that one misstep here is only retrievable by a thousand groans and tears before god. dear brother joseph, let me entreat you, on the reception of this letter, as you regard the salvation of my soul, to inquire at the hand of the lord, in my behalf; for i this day, in the presence of god, do covenant to abide the word that may be given, for i am willing to receive any chastisement that the lord sees i deserve. now hear my prayer, and suffer me to break forth in the agony of my soul. o ye angels! that surround the throne of god, princes of heaven that excel in strength, ye who are clothed with transcendent brightness, plead, o plead for one of the most wretched of the sons of men. o ye heavens! whose azure arches rise immensely high, and stretch immeasurably wide--grand amphitheatre of nature, throne of the eternal god, bow to hear the prayer of a poor, wretched, bewildered, way-wanderer to eternity. o! thou great omnipotent and omnipresent jehovah! thou who sittest upon the throne, before whom all things are present; thou maker, moulder, and fashioner of all things visible and invisible, breathe, o breathe into the ears of thy servant the prophet, words suitably adapted to my case and situation. speak once more, make known thy will concerning me; which favors i ask in the name of the son of god. amen. yours respectfully, harvey whitlock. to joseph smith. n.b.--i hope you will not let any business prevent you from answering this letter in haste. i answered as follows: kirtland, november 16, 1835. brother harvey whitlock--i have received your letter of the 28th {315} of september, 1835, and i have read it twice, and it gave me sensations that are better imagined than described, let it suffice that i say that the very flood gates of my heart were broken up--i could not refrain from weeping. i thank god that it has entered into your heart to try to return to the lord, and to this people, if it so be that he will have mercy upon you. i have inquired of the lord concerning your case; these words came to me: _revelation to harvey whitlock_. "verily, thus saith the lord unto you--let him who was my servant harvey, return unto me, and unto the bosom of my church, and forsake all the sins wherewith he has offended against me, and pursue from henceforth a virtuous and upright life, and remain under the direction of those whom i have appointed to be pillars and heads of my church. and behold, saith the lord your god, his sins shall be blotted out from under heaven, and shall be forgotten from among men, and shall not come up in mine ears, nor be recorded as a memorial against him, but i will lift him up, as out of deep mire, and he shall be exalted upon the high places, and shall be counted worthy to stand among princes, and shall yet be made a polished shaft in my quiver for bringing down the strongholds of wickedness among those who set themselves up on high, that they may take counsel against me, and against my anointed ones in the last days. therefore, let him prepare himself speedily and come unto you, even to kirtland. and inasmuch as he shall hearken unto all your counsel from henceforth, he shall be restored unto his former state, and shall be saved unto the uttermost, even as the lord your god liveth. amen." thus you see, my dear brother, the willingness of our heavenly father to forgive sins, and restore to favor all those who are willing to humble themselves before him, and confess their sins, and forsake them, and return to him with full purpose of heart, acting no hypocrisy, to serve him to the end. marvel not that the lord has condescended to speak from the heavens, and give you instructions whereby you may learn your duty. he has heard your prayers and witnessed your humility, and holds forth the hand of paternal affection for your return; the angels rejoice over you, while the saints are willing to receive you again into fellowship. i hope, on the receipt of this, you will lose no time in coming to kirtland, for if you get here in season, you will have the privilege of attending the school of the prophets, which has already commenced, and also receive instructions in doctrine and principle, from those whom god has appointed, whereby you may be qualified to go forth, and {316} declare the true doctrines of the kingdom, according to the mind and will of god; and when you come to kirtland, it will be explained to you why god has condescended to give you a revelation according to your request. please give my respects to your family, and be assured i am yours in the bonds of the new and everlasting covenant, joseph smith, jun. [sidenote: council concerning brethren going to missouri.] in the course of the day, father beaman, elder strong, and others, called to counsel with me. in the evening a council was called at my house to counsel with alva beaman on the subject of his moving to missouri. i had previously told him that the lord had said that he had better go to missouri next spring; however, he wished a council called. the council met, and president david whitmer arose and said, the spirit manifested to him that it was brother beaman's duty to go. others bore the same testimony. [sidenote: the word of the lord as to mr. holmes' baptism.] the same night, i received the word of the lord on mr. holmes' case. he had desired that i would inquire at the hand of the lord, whether it was his duty to be baptized here, or wait until he returned home. the word of the lord came unto me, saying, mr. holmes had better not be baptized here; that he had better not return by water; also that there were three men seeking his destruction; he must beware of his enemies. _tuesday 17_.--exhibited the alphabet of the ancient records, to mr. holmes, and some others. went with him to frederick g. williams', to see the mummies. we then took the parting hand, and he started for home, being strong in the faith of the gospel of jesus christ, and determined to obey its requirements. i returned home and spent the day in dictating and comparing letters. a fine, pleasant day, although cool. this evening, at early candle light, i preached at the schoolhouse. _wednesday, 18_.--at home in the forenoon, until about {317} eleven o'clock. i then went to preserved harris', to preach his father's funeral sermon, by the request of his family. i preached on the subject of the resurrection. the congregation were very attentive. my wife, my mother, and my scribe, accompanied me to the funeral. pleasant outing, but cool and cloudy on our return. _minutes of a council meeting at new portage_. this day a council of high priests and elders of the church of latter-day saints, was held at new portage, to hear the complaint of sister clarissa matthews, against elder reuben keeler, for prosecuting in a court of law, and taking her property on execution, (notwithstanding he had received his pay, or the most part of it) and refusing to allow her for what she had paid to him; also forfeiting his word, as he had frequently stated to her that he would not take her property in such a manner; and also for oppressing her family in an unchristian-like manner. elder keeler pleaded not guilty, but the council decided that he was guilty of the first and last charges; and gave judgment accordingly; with which elder keeler refused to comply, and said he would appeal to the high council at kirtland. ambrose palmer, presiding elder. joseph b. bosworth, clerk. [sidenote: debate on the question of miracles.] in the evening, bishop whitney, his wife, father, mother, and sister-in-law, came and invited me and my wife to go with them and visit father smith and family. my wife was unwell, and could not go, but my scribe and i went. when we arrived, some of the young elders were about engaging in a debate on the subject of miracles. the question--"was it, or was it not, the design of christ to establish his gospel by miracles?" after an interesting debate of three hours or more, during which time much talent was displayed, it was decided, by the president of the debate, in the negative, which was a righteous decision. i discovered in this debate, much warmth displayed, too much zeal for mastery, too much of that enthusiasm that {318} characterizes a lawyer at the bar, who is determined to defend his cause, right or wrong. i therefore availed myself of this favorable opportunity to drop a few words upon this subject, by way of advice, that they might improve their minds and cultivate their powers of intellect in a proper manner, that they might not incur the displeasure of heaven; that they should handle sacred things very sacredly, and with due deference to the opinions of others, and with an eye single to the glory of god. [sidenote: translating the egyptian records.] _thursday, 19_.--went, in company with dr. williams and my scribe, to see how the workmen prospered in finishing the house of the lord. the masons in the inside had commenced putting on the finishing coat of plaster. on my return, i met lloyd and lorenzo lewis, and conversed with them upon the subject of their being disaffected. i found that they were not so, as touching the faith of the church, but were displeased with some of the members. i returned home and spent the day in translating the egyptian records. a warm and pleasant day. _friday, 20_.--at home in the morning. weather warm and rainy. we spent the day in translating, and made rapid progress. [sidenote: return of oliver cowdery from new york.] in the evening, president cowdery returned from new york, bringing with him a quantity of hebrew books, for the benefit of the school. he presented me with a hebrew bible, lexicon, and grammar, also a greek lexicon, and webster's english dictionary. president cowdery had a prosperous journey, according to the prayers of the saints in kirtland. [sidenote: arrangement for studying hebrew.] _saturday, 21_.--spent the day at home, in examining my books, and studying the hebrew alphabet. at evening, met with our hebrew class, to make some arrangements about a teacher. it was decided, by the voice of the school, to send to new york, for a jew to {319} teach us the language, if we could get released from the engagements we had made with dr. piexotto to teach us, having ascertained that he was not qualified to give us the knowledge we wished to acquire of the hebrew. _sunday, 22_.--went to meeting at the usual hour. simeon carter preached from the 7th of matthew. president rigdon's brother-in-law and other relatives were at meeting. in the afternoon the meeting was held in the schoolhouse. [sidenote: case of andrew jackson squires.] in the evening, a council of high priests and elders was held in the presence of the members of the church, when mr. andrew jackson squires, who had been an ordained elder in the church, and for a time had preached the gospel successfully, but after a while sent his license to president smith, in a letter, came before the council, and confessed that he had been in temptation, and fallen into error, so much as to join the methodists; yet said he had no faith in their doctrine. he desired to return to the fellowship of the church, asked forgiveness of the brethren, and restoration of his license. i spoke of the impropriety of turning away from the truth, and going after a people so destitute of the spirit of righteousness as the methodists. president rigdon showed the folly of fellowshiping any doctrine or spirit aside from that of christ. mr. squires arose and said he felt firm in the determination of doing the will of god in all things, or as far as him lies the power; was sorry for his faults, and, by the grace of god, would forsake them in future. council and church voted to restore him to fellowship, and the office of elder also, and that the clerk give him a license. _monday, 23_.--several brethren called to converse with me, and see the records. received a letter from jared {320} carter. spent the day in conversation, and in studying the hebrew. a stormy day. _tuesday, 24_.--at home. spent the forenoon instructing those that called to inquire concerning the things of god in the last days. in the afternoon we translated some of the egyptian records. [sidenote: the marriage of newel knight.] i had an invitation to attend a wedding at brother hyrum smith's in the evening; also to solemnize the matrimonial ceremony between newel knight and lydia goldthwaite. my wife accompanied me. on our arrival a considerable company had collected. the bridegroom and bride came in, and took their seats, which gave me to understand that they were ready. after prayers, i requested them to rise, and join hands. i then remarked that marriage was an institution of heaven, instituted in the garden of eden; that it was necessary it should be solemnized by the authority of the everlasting priesthood. the ceremony was original with me, and in substance as follows--you covenant to be each other's companions through life, and discharge the duties of husband and wife in every respect; to which they assented. i then pronounced them husband and wife in the name of god, and also pronounced upon them the blessings that the lord conferred upon adam and eve in the garden of eden, that is, to multiply and replenish the earth, with the addition of long life and prosperity. dismissed them and returned home. freezing cold, some snow on the ground. [sidenote: translating the egyptian records.] _wednesday, 25_.--spent the day in translating. harvey redfield and jesse hithcock arrived from missouri. the latter says that he has no doubt but a dose of poison was administered to him, in a bowl of milk, but god delivered him. _thursday, 26_.--spent the day in translating egyptian characters from the papyrus, though severely afflicted {321} with a cold. robert rathbone and george morey arrived from zion. _friday, 27_.--much afflicted with my cold, yet i am determined to overcome in the name of the lord jesus christ. spent the day at home, reading hebrew. brother parrish, my scribe, being afflicted with a cold, asked me to lay my hands on him in the name of the lord. i did so, and in return i asked him to lay his hands on me. we were both relieved. [sidenote: the case of josiah clark.] _saturday, 28_--spent the morning in comparing our journal. elder josiah clark, from the state of kentucky, called on me. considerably recovered from my cold. cold and stormy, snow falling, and winter seems fast to be closing in, all nature shrinks before the chilling blasts of rigid winter. elder clark, above mentioned, whose residence is about three miles from cincinnati, was bitten by a mad dog some three or four years since; has doctored much, and received some benefit, but is much afflicted notwithstanding he came here that he might be benefitted by the prayers of the church. accordingly we prayed for him and laid hands on him in the name of the lord jesus christ, and anointed him with oil, and rebuked his afflictions, praying our heavenly father to hear and answer our prayers, according to our faith. cold and snowy. [sidenote: preaching of morley and partridge.] _sunday, 29_.--went to meeting at the usual hour. elder morley preached; and in the afternoon, bishop partridge. these discourses were well adapted to the times in which we live, and the circumstances under which we are placed. their words were words of wisdom, like apples of gold in pictures of silver, spoken in the simple accents of a child, yet sublime as the voice of an angel. the saints appeared to be much pleased with the beautiful discourses of these two fathers in israel. after these services closed, three of the zion brethren came forward and received their blessings, and solon foster was ordained an elder. the lord's supper {322} was administered. spent the evening at home. snow fell about one foot deep. very cold. _monday, 30_.--the snow continues to fall--an uncommon storm for this country, and this season of the year. spent the day in reviewing and copying the letter i dictated on the 16th, concerning the gathering, for the _messenger and advocate_. henry capron, an old acquaintance from manchester, new york, called on me. i showed him the egyptian records. footnotes 1. this refers to the prophet's second communication to the _messenger and advocate_ and will be found at page 259 _et seq_. {323} chapter xxiv. miscellaneous labors of the prophet in kirtland. _december 1_.--at home. spent the day in writing for the _messenger and advocate_. fine sleighing, and the snow yet falling. [sidenote: insolent treatment of the prophet.] _wednesday, 2_.--a fine morning. i started to ride to painesville with my family and scribe. when we were passing through mentor street, we overtook a team, with two men in the sleigh; i politely asked them to let me pass. they granted my request, and as we passed them they bawled out, "do you get any revelations lately?" with an addition of blackguard language that i did not understand. this is a fair sample of the character of mentor street inhabitants, who are ready to abuse and scandalize men who never laid a straw in their way; and, in fact, those whose faces they never saw, and [whom they] cannot bring an accusation against, either of a temporal or spiritual nature, except their firm belief in the fullness of the gospel. i was led to marvel at the longsuffering and condescension of our heavenly father in permitting these ungodly wretches to possess this goodly land, which is indeed as beautifully situated, and its soil is as fertile, as any in this region of country, and its inhabitants are wealthy even blessed above measure in temporal things; and fain would god bless them with spiritual blessings, even eternal life, {324} were it not for their evil hearts of unbelief. and we are led to mingle our prayers with those of the saints that have suffered the like treatment before us, whose souls are under the altar, crying to the lord for vengeance upon those that dwell upon the earth. and we rejoice that the time is at hand, when the wicked who will not repent will be swept from the earth as with a besom of destruction, and the earth become an inheritance of the poor and the meek. when we arrived in painesville, we called at sister harriet howe's, and left my wife and family to visit her, while we rode into town to do some business. called and visited h. kingsbury. dined with sister howe and returned home. had a fine ride--sleighing good, weather pleasant. _thursday, 3_.--at home. wrote a letter to david dort, rochester, michigan; another to almira schoby, liberty, clay county, missouri. [sidenote: marriage of warren parrish.] at evening, visited with my wife at thomas carrico's. a respectable company awaited our arrival. after singing and prayer i delivered an address on matrimony, and joined in marriage warren parrish and martha h. raymond. closed by singing and prayer. after refreshments, returned home, having spent the evening very agreeably. [sidenote: financial transactions.] _friday, 4_.--in company with vinson knight, drew three hundred and fifty dollars out of painesville bank, on three months' credit, for which we gave the names of frederick g. williams & co., newel k. whitney, john johnson and vinson knight. settled with brother hyrum smith and vinson knight, and paid knight two hundred and forty-five dollars; also have it in my power to pay j. lewis, for which blessing i feel heartily thankful to my heavenly father, and ask him, in the name of jesus christ, to enable us to extricate ourselves from all embarrassments whatever, that we may not be brought into disrepute, that our enemies may {325} not have any power over us. spent the day at home, a part of the day studying hebrew. warm, with some rain, snow fast melting. [sidenote: conversation on religion.] this evening a mr. john hollister, of portage county, ohio, called to see me on the subject of religion, and i spent the evening conversing with him. he tarried over night with me, and acknowledged in the morning that, although he had thought he knew something about religion, he was now sensible that he knew but little; which was the greatest trait of wisdom i could discover in him. [sidenote: a matter of postage.] _saturday, 5_.--weather cold and freezing, with a moderate fall of snow. in the forenoon studying hebrew with dr. frederick g. williams and president cowdery. i am laboring under some indisposition of health. slept awhile, and arose feeling tolerably well, through the mercy of god. i received a letter from reuben mcbride, vilanovia, new york; also another from parley p. pratt's mother-in-law, herkimer county, new york, of no consequence as to what it contained, but it cost me twenty-five cents for postage. i mention this, as it is a common occurrence, and i am subjected to a great deal of expense by those whom i know nothing about, only that they are destitute of good manners; for if people wish to be benefitted with information from me, common respect and good breeding would dictate them to pay the postage on their letters. i addressed the following letter to the editor of the _messenger and advocate_: dear brother--i wish to inform my friends and all others abroad, that whenever they wish to address me through the postoffice, they will be kind enough to pay the postage on the same. my friends will excuse me in this matter, as i am willing to pay postage on letters to hear from them; but i am unwilling to pay for insults and menaces; consequently must refuse all unpaid. yours in the gospel, joseph smith, jun. {326} [sidenote: an unruly member.] _sunday, 6_.--went to meeting at the usual hour. gideon carter preached a splendid discourse. in the afternoon we had an exhortation and communion service. some two or three weeks since, brother draper insisted on leaving the meeting before communion, and could not be prevailed on to tarry a few moments, although we invited him to do so, as we did not wish to have the house thrown into confusion. he observed that he "would not," if we excluded him from the church. today he attempted to make a confession, but it was not satisfactory to me, and i was constrained by the spirit to deliver him over to the buffetings of satan, until he should humble himself and repent of his sins, and make satisfactory confession before the church. _monday, 7_.--received a letter from milton holmes, and was much rejoiced to hear from him, and of his success in proclaiming the gospel. wrote him a letter requesting him to return to kirtland. spent the day in reading hebrew. mr. john hollister called to take the parting hand with me, and remarked that he had been in darkness all his days, but had now found the truth and intended to obey it. this evening a number of brethren called to see the records, which i exhibited and explained. fine sleighing. [sidenote: kindness of the saints to the prophet.] _tuesday, 8_.--at home. read hebrew in company with dr. williams, president cowdery, brother hyrum smith and orson pratt. in the evening, preached at the school house as usual, had great liberty in speaking, congregation attentive. after the services closed, the brethren proposed to haul wood for me. _wednesday, 9_.--at home. wind south, strong, and chilly. elder packard came in this morning, and made me a present of twelve dollars, which he held in a note against me. may god bless him for his liberality. also, james aldrich sent me my note by the hand of jesse hitchcock, on which there was twelve dollars due. and {327} may god bless him for his kindness to me. also the brethren whose names are written below opened their hearts in great liberality, and paid me, at the committee's store, the sums set opposite their respective names, to wit: john corrill $5.00 levi jackman 3.25 elijah fordham 5.25 james emmet 5.00 newel knight 2.00 truman o. angell 3.00 william felshaw 3.00 albert brown 3.00 william f. cahoon 1.00 harlow crosier 0.50 salmon gee 0.75 harvey stanley 1.00 zemira draper 1.00 emer harris 1.00 truman jackson 1.00 samuel rolf 1.25 elias higbee 1.00 george morey 1.00 john rudd 0.50 alex. badlam 1.00 ---$40.50 with the addition of the two notes above .. 4.00 ---total $64.50 [sidenote: gratitude of the prophet.] my heart swells with gratitude inexpressible when i realize the great condescension of my heavenly father, in opening the hearts of these my beloved brethren to administer so liberally to my wants. and i ask god, in the name of jesus christ, to multiply blessings without number upon their heads, and bless me with much wisdom and understanding, and dispose of me to the best advantage for my brethren, and the advancement of his cause and kingdom. and whether my days are many or few, whether in life or in death, i say in my heart, o lord, let me enjoy the society of such brethren. elder tanner brought me half of a fatted hog for the benefit of my family. a few days since, elder shadrach roundy brought me a quarter of beef. and may all the blessings named above be poured upon their heads, for their kindness towards me. _thursday, 10_.--this morning a number of brethren called to see the records, [egyptian] which i exhibited to {328} their satisfaction. this day my brethren met according to previous arrangement to chop and haul wood for me. beautiful morning, indeed, and fine sleighing. [sidenote: healing of angeline works.] this afternoon i was called, in company with president david whitmer, to visit angeline works. we found her very sick, and so much deranged that she did not recognize her friends and intimate acquaintances. we prayed for her and laid hands on her in the name of jesus christ, and commanded her in his name to receive her senses, which were immediately restored. we also prayed that she might be restored to health; and she said she was better. [sidenote: fire in the kirtland board kiln.] the board kiln had taken fire, and on our return we found the brethren engaged in extinguishing the flames. after laboring about one hour against this destructive element, we succeeded in conquering it, and probably saved about one-fourth part of the lumber. i do not know the amount of loss the committee have sustained, but it must have been considerable, as there was much lumber in the kiln. there were about two hundred brethren engaged on this occasion; they displayed much activity and interest, and deserve much credit. the brethren have also been very industrious, and supplied me with my winter's wood, for which i am sincerely grateful to each and every one of them, and shall remember, with warm emotions, this expression of their goodness to me. and in the name of jesus christ i invoke the rich benediction of heaven to rest upon them and their families; and i ask my heavenly father to preserve their health, and that of their wives and children, that they may have strength of body to perform their labors in their several occupations in life, and the use and activity of their limbs, also powers of intellect and understanding hearts, that they may treasure up wisdom, understanding and intelligence above measure, and be preserved from plagues, pestilence, and famine, and from the power of the adversary, and the hands {329} of evil-designing men, and have power over all their enemies, and the way be prepared for them that they may journey to the land of zion, and be established on their inheritances, to enjoy undisturbed peace and happiness forever, and ultimately be crowned with everlasting life in the celestial kingdom of god, which blessing i ask in the name of jesus of nazareth. amen. [sidenote: the prophet's blessing on leonard rich.] i would remember elder leonard rich, who was the first one that proposed to the brethren to assist me in obtaining wood for the use of my family, for which i pray my heavenly father to bless him with all the blessings named above. and i shall ever remember him with much gratitude, for this testimony of benevolence and respect, and thank the great i am for putting into his heart to do me this kindness. and i say in my heart, i will trust in thy goodness and mercy forever, o lord, for thy wisdom and benevolence, are unbounded, and beyond the comprehension of men, and all of thy ways cannot be found out. the petitions of the people from all parts of the united states to the governor of missouri to restore the saints to their possessions, were arranged and mailed at kirtland, this day, for missouri. the petitions were numerous, and the package large, the postage thereon being five dollars. it was directed to the governor. _friday, 11_.--a fire broke out in a shoemaker's shop, owned by orson johnson, but the flames were soon extinguished by the active exertions of the brethren. a pleasant morning. spent the day in reading and instructing those who called for advice. [sidenote: the prophet reproves a young lady.] _saturday, 12_.--spent the forenoon in reading. about twelve o'clock a number of young persons called to see the egyptian records. my scribe exhibited them. one of the young ladies who had been examining them, was asked if they had the appearance of antiquity. she observed, with an air {330} of contempt, that they had not. on hearing this, i was surprised at the ignorance she displayed, and i observed to her, that she was an anomaly in creation, for all the wise and learned that had examined them, without hesitation pronounced them ancient. i further remarked, that it was downright wickedness, ignorance, bigotry and superstition had caused her to make the remark; and that i would put it on record. and i have done so, because it is a fair sample of the prevailing spirit of the times, showing that the victims of priestcraft and superstition would not believe though one should rise from the dead. [sidenote: debate at william smith's.] in the evening attended a debate at brother william smith's, on the following question--was it necessary for god to reveal himself to mankind in order for their happiness? i was on the affirmative, and the last to speak on that side of the question; but, while listening with interest to the ingenuity displayed on both sides, i was called away to visit sister angeline works, who was supposed to be dangerously sick. elder john corrill and myself went and prayed for her and laid hands on her in the name of jesus christ; and leaving her apparently better, returned home. _sunday, 13_.--at the usual hour, ten a. m., attended meeting at the school house on the flats. elder jesse hickcock preached a very feeling discourse. [sidenote: experiences of elders whitmer and williams.] in the afternoon, elder peter whitmer related his experience; after which, president frederick g. williams related his also. they both spoke of many things connected with the rise and progress of this church, which were interesting. after this, the sacrament of the lord's supper was administered under the superintendence of president david whitmer, after which, i made some remarks respecting prayer meetings, and our meeting was closed by invoking the blessing of heaven. i returned home and ordered my horse, and myself and scribe {331} rode to mr. e. jenning's, where i joined ebenezer robinson and angeline works in matrimony, according to previous engagements. miss works had so far recovered from her illness as to be able to sit in her easy chair while i pronounced the marriage ceremony. [sidenote: marriages in kirtland.] we then rode to mr. mcwhithy's a distance of about three miles from town, where i had been solicited to attend another marriage. we found a large and respectable number of friends present. i had been requested to make some preliminary remarks on the subject of matrimony, touching the design of the almighty in its institution, also the duties of husbands and wives towards each other. and after opening our interview with singing and prayer, i delivered a lecture of about forty minutes, in which all seemed interested, except one or two individuals, who manifested a spirit of groveling contempt, which i was constrained to reprove and rebuke sharply. after i had closed my remarks, i sealed the matrimonial engagement between mr. e. webb and miss e. a. mcwhithy, in the name of god, and pronouncing the blessings of heaven upon their heads, closed by returning thanks. a sumptuous feast was then spread, and the company invited to seat themselves at the table by pairs, male and female, commencing with the eldest. the festival was conducted with propriety and decorum, and cheerfulness prevailed. after spending the evening agreeable until nine o'clock, we pronounced a blessing upon the company and returned home. this day the board kiln took fire again. _monday, 14_.--a number of brethren from new york called to visit me and see the egyptian records. also elder harris returned from palmyra, new york, and brother francis eaton of the same place, and sister harriet howe called to visit us. [sidenote: precautions against incendiaries.] after dinner, attended the funeral of sylvester smith's youngest child. and in the evening met, according to previous notice, to make arrangements to guard against {332} fire, and organize a company for this purpose; also counseled on other affairs of a temporal nature. samuel barnum came to my house, much afflicted with a swollen arm. as he had not sufficient faith to be healed, my wife applied a poultice of herbs, and he tarried over night. i spent the day at home reading hebrew, and visiting with friends who called to see me. {333} chapter xxv. the troubles of orson hyde and william smith--the book of abraham--close of the year. _tuesday, december 15_.--at home, and, as usual, was blessed with much company. samuel barnum is very sick, his arm much inflamed. [sidenote: complaints of orson hyde.] this afternoon, elder orson hyde handed me a letter, the purport of which was, that he was dissatisfied with the committee [1] in their dealings with him, in temporal affairs, that is, that they did not deal as liberal with him as they did with elder william smith; also requested me to reconcile the revelation given to the twelve since their return from the east. [2] that unless these things and others named in the letter, could be reconciled to his mind, his honor would not stand united with them. this i believe is the amount of the contents of the letter, although much was written. my feelings on this occasion were much lacerated, knowing that i had dealt in righteousness with him in all things, and endeavored to promote his happiness and well being as much as lay in my power. and i feel that {334} these reflections are ungrateful, and founded in jealousy, and that the adversary is striving with all his subtle devices and influence to destroy him, by causing a division among the twelve whom god has chosen to open the gospel kingdom to all nations. but i pray thee, my heavenly father, in the name of jesus of nazareth, that he may be delivered from the power of the destroyer, that his faith fail not in this hour of temptation, and prepare him, and all the elders, to receive an endowment in thy house, even according to thine own order from time to time, as thou seest them worthy to be called into thy solemn assembly. _wednesday, 16_.--weather extremely cold. i went to the council room today before the presidency, the letter that i received yesterday from elder orson hyde; but when i arrived, i found that i had lost said letter, but i laid the substance of it, as far as i could recollect it, before the council; but they had not time to attend to it on account of other business; accordingly adjourned until monday evening, the 20th inst. returned home. [sidenote: visit of elders m'lellin, young, and carter with the prophet.] elders william e. m'lellin, brigham young, and jared carter, called and paid me a visit with which i was much gratified. i exhibited and explained the egyptian records to them, and explained many things concerning the dealing of god with the ancients, and the formation of the planetary system. [sidenote: the prophet assaulted by wm. smith.] this evening, according to adjournment, i went to brother william smith's to take part in the debate that was commenced saturday evening last. after the debate was concluded, and a decision given in favor of the affirmative of the question, some altercation took place upon the propriety of continuing the school [debate] fearing that it would not result in good. brother william smith opposed these measures, and insisted on having another question proposed, and at length became much enraged, particularly at me, {335} and used violence upon my person, and also upon elder jared carter, and some others, for which i am grieved beyond measure, and can only pray god to forgive him, inasmuch as he repents of his wickedness, and humbles himself before the lord. _thursday, 17_.--at home, quite unwell. elder orson hyde called to see me, and presented me with a copy of the letter he handed me on tuesday last, which i had lost. the following is the copy- _orson hyde's letter of complaint_. december 15th, 1835. _president smith_: sir--you may esteem it a novel circumstance to receive a written communication from me at this time. my reasons for writing are the following--i have some things which i wish to communicate to you, and feeling a greater liberty to do it by writing alone by myself, i take this method, and it is generally the case you are thronged with business, and not convenient to spend much time in conversing upon subjects of the following nature. therefore let these excuses palliate the novelty of the circumstances, and patiently hear my recital. after the committee received their stock of fall and winter goods, i went to elder cahoon and told him i was destitute of a cloak, and wanted him to trust me, until spring, for materials to make one. he told me that he would trust me until january, but must then have his pay, as the payment for the goods became due at that time. i told him i knew not from whence the money would come, and i could not promise it so soon. but, in a few weeks after, i unexpectedly obtained the money to buy a cloak, and applied immediately to elder cahoon for one, and told him that i had the cash to pay for it; but he said the materials for cloaks were all sold, and that he could not accommodate me; and i will here venture a guess, that he has not realized the cash for one cloak pattern. a few weeks after this, i called on elder cahoon again, and told him that i wanted cloth for some shirts, to the amount of four or five dollars. i told him that i would pay him in the spring, and sooner if i could. he let me have it. not long after, my school was established, and some of the hands who labored on the house, attended, and wished to pay me at the committee's store for their tuition. i called at the store to see if any negotiation could be made, and they take me off where i owed them; but no such negotiation could be made. these, with {336} some other circumstances of a like character, called forth the following reflection: in the first place, i gave the committee $275.00 in cash, besides some more, and during the last season, have traveled through the middle and eastern states to support and uphold the store; and in so doing, have reduced myself to nothing, in a pecuniary point. under these circumstances, this establishment refused to render me that accommodation which a worldling's establishment gladly would have done; and one, too, which never received a donation from me, or in whose favor i never raised my voice, or exerted my influence. but after all this, thought i, it may be right, and i will be still--until, not long since, i ascertained that elder william smith could go to the store and get whatever he pleased, and no one to say, why do ye so? until his account has amounted to seven hundred dollars, or thereabouts, and that he was a silent partner in the concern, but not acknowledged as such, fearing that his creditors would make a haul upon the store. while we [the twelve] were abroad this last season, we strained every nerve to obtain a little something for our families, and regularly divided the monies equally for aught i know, not knowing that william had such a fountain at home, from whence he drew his support. i then called to mind the revelation in which myself, m'lellin, and patten were chastened, and also the quotation in that revelation of the parable of the twelve sons, as if the original meaning referred directly to the twelve apostles of the church of latter-day saints. i would now ask if each one of the twelve has not an equal right to the same accommodations from that store, provided they are alike faithful? if not, with such a combination, mine honor be not thou united. if each one has the same right, take the baskets from off our noses, and put one to william's nose; or if this cannot be done, reconcile the parable of the twelve sons, with the superior privileges that william has. pardon if i speak in parables or parody. a certain shepherd had twelve sons, and he sent them out one day to go and gather his flock which was scattered upon the mountains and in the valleys afar off. they were all obedient to their father's mandate, and at evening they returned with the flock, and one son received wool enough to make him warm and comfortable, and also received of the flesh and milk of the flock, the other eleven received not so much as one kid to make merry with their friends. these facts, with some others, have disqualified my mind for studying the hebrew language, at present; and believing as i do, that i must sink or swim, or in other words, take care of myself, i have thought that i should take the most efficient means in my power to get {337} out of debt; and to this end i proposed taking the school; but if i am not thought competent to take the charge of it, or worthy to be placed in that station, i must devise some other means to help myself, although having been ordained to that office under your own hand, with a promise that it should not be taken from me. the conclusion of the whole matter is: i am willing to continue and do all i can, provided we can share equal benefits, one with the other, and upon no other principle whatever. if one has his support from the "public crib," let them all have it; but if one is pinched, i am willing to be, provided we are all alike. if the principle of impartiality and equity can be observed by all, i think that i will not peep again. if i am damned, it will be for doing what i think is right. there have been two applications made to me to go into business since i talked of taking the school, but it is in the world, and i had rather remain in kirtland, if i can consistently. all i ask is right. i am, sir, with respect, your obedient servant, orson hyde. to president j. smith, jun., kirtland, &c. [sidenote: reconciliation of orson hyde with the prophet.] elder orson hyde read the foregoing copy himself, and i explained the objections he had set forth in it, and satisfied his mind upon every point, perfectly. and he observed, after i got through, that he was more than satisfied, and would attend the hebrew school, and took the parting hand with me with every expression of friendship that a gentleman and a christian could manifest; which i felt to reciprocate with cheerfulness, and entertain the best of feeling for him, and most cheerfully forgive him the ingratitude which was manifested in his letter, knowing that it was for want of correct information, that his mind was disturbed, as far as his reflections related to me; but on the part of the committee he was not treated right in all things; however, all things are settled amicably, and no hardness exists between us and them. [sidenote: charge to elder cahoon to sustain the twelve.] i told elder cahoon, of the temple committee, that we must sustain the twelve, and not let them go down; if we {338} do not, they must go down, for the burden is on them and is coming on them heavier and heavier. if the twelve go down, we must go down, but we must sustain them. [sidenote: sorrow of father and mother smith over william smith's difficulty.] my father and mother called this evening to see me upon the subject of the difficulty that occurred at their house, on wednesday evening, between me and my brother william. they were sorely afflicted in mind on account of that occurrence. i conversed with them and convinced them that i was not to blame in taking the course i did, but had acted in righteousness in all things on that occasion. i invited them to come and live with me. they consented to do so as soon as it was practicable. [sidenote: the sympathy between the prophet and his brother hyrum.] _friday, 18_.--brother hyrum smith called to see me, and read a letter that he received from william, in which he asked forgiveness for the abuse he offered to him (hyrum) at the debate. he tarried most of the forenoon, and conversed freely with me upon the subject of the difficulty existing between me and brother william. he said that he was perfectly satisfied with the course i had taken in rebuking william in his wickedness, but he is wounded to the very soul, because of the conduct of william; and although he experiences the tender feelings of a brother towards him, yet he can but look upon his conduct as an abomination in the sight of god. and i could pray in my heart that all my brethren were like unto my beloved brother hyrum, who possesses the mildness of a lamb, and the integrity of a job, and in short, the meekness and humility of christ; and i love him with that love that is stronger than death, for i never had occasion to rebuke him, nor he me, which he declared when he left me to-day. this day received the following letter from brother william smith: _william smith's letter to the prophet_. brother joseph--though i do not know but i have forfeited all right {339} and title to the word brother, in consequence of what i have done, (for i consider, myself, that i am unworthy to be called one,) after coming to myself, and considering what i have done, i feel as though it was a duty to make a humble confession to you, for what i have done, or what took place the other evening; but leave this part of the subject at present. i was called to an account, by the twelve, yesterday, for my conduct; or they desired to know my mind or determination, and what i was going to do. i told them that on reflection upon the many difficulties that i had had with the church, and the much disgrace i had brought upon myself in consequence of these things, and also that my health would not permit me to go to school to make any preparations for the endowment, and that my health was such that i was not able to travel, that it would be better for them to appoint one, in the office, that would be better able to fill it, and by doing this they would throw me into the hands of the church, and leave me where i was before i was chosen, then i would not be in a situation to bring so much disgrace upon the cause, when i fall into temptation; and perhaps, by this i might obtain salvation. you know my passions and the danger of falling from so high a station; and thus by withdrawing from the office of the apostleship, while there is salvation for me, and remaining a member of the church--i feel afraid, if i don't do this, it will be worse for me some other day. and again, my health is poor, and i am not able to travel and it is necessary the office should not be idle. and again, i say, you know my passions, and i am afraid it will be the worse for me by and by. do so, if the lord will have mercy on me, and let me remain as a member in the church, and then i can travel and preach when i am able. do not think i am your enemy for what i have done. perhaps you may say or ask why i have not remembered the good that you have done to me. when i reflect upon the injury i have done you, i must confess that i do not know what i have been about. i feel sorry for what i have done, and humbly ask your forgiveness. i have not confidence as yet to come and see you, for i feel ashamed of what i have done; and as i feel now, i feel as though all the confessions that i could make, verbally or by writing, would not be sufficient to atone for the transgression. be this as it may, i am willing to make all the restitution you shall require. if i can stay in the church as a member, i will try to make all the satisfaction possible. yours with respect, william smith. p.s.--do not cast me off for what i have done, but strive to save me in the church as a member. i do repent of what i have done to you and ask your forgiveness. i consider the transgression, the other evening, {340} of no small magnitude; but it is done, and i cannot help it now. i know, brother joseph, you are always willing to forgive; but i sometimes think, when i reflect upon the many injuries i have done you, i feel as though confession was hardly sufficient. but have mercy on me this once, and i will try to do so no more. the twelve called a council yesterday, and sent over after me, and i went over. this council, remember, was called together by themselves and not by me. w. s. to the foregoing i gave the following answer the same day: _letter of the prophet to his brother william_. brother william--having received your letter, i now proceed to answer it, and shall first proceed to give a brief narration of my feelings and motives since the night i first came to the knowledge of your having a debating school, which was at the time i happened in with bishop whitney, his father and mother, &c.; and from that time i took an interest in it, and was delighted with it, and formed a determination to attend the school, for the purpose of obtaining information, and with the idea of imparting the same, through the assistance of the spirit of the lord, if by any means i should have faith to do so. and with this intent, i went to the school on last wednesday night, not with the idea of breaking up the school, neither did it enter into my heart that there was any wrangling or jealousies in your heart against me. notwithstanding, previous to my leaving home, there were feelings of solemnity rolling across my breast, which were unaccountable to me; and also these feelings continued by spells to depress my spirits, and seemed to manifest that all was not right, even after the school commenced, and during the debate, yet i strove to believe that all would work together for good. i was pleased with the power of the arguments that were used, and did not feel to cast any reflections upon any one that had spoken; but i felt it was the duty of old men that sat as presidents, to be as grave, at least, as young men, and that it was our duty to smile (not) at solid arguments and sound reasonings; and be impressed with solemnity, which should be manifested in our countenances, when folly which militates against truth and righteousness, rears its head. therefore, in the spirit of my calling, and in view of the authority of the priesthood that has been conferred upon me, it would be my duty to reprove whatever i esteemed to be wrong, fondly hoping in my heart, that all parties would consider it right, and therefore humble themselves, that satan might not take the advantage of us, and humble the progress of our school. now, brother william, i want you should bear with me, {341} notwithstanding my plainness. i would say to you that my feelings were grieved at the interruption you made upon elder m'lellin. i thought you should consider your relationship with him in your apostleship, and not manifest any division of sentiment between you and him, for a surrounding multitude to take advantage of you; therefore, by way of entreaty, on account of the anxiety i had for your influence and welfare, i said unto you: do not have any feelings; or something to that amount. why i am thus particular, is, that if you have misconstrued my feelings towards you, you may be corrected. but to proceed. after the school was closed, brother hyrum requested the privilege of speaking; you objected; however, you said if he would not abuse the school, he might speak, and that you would not allow any man to abuse the school in your house. now, you had no reason to suspect that hyrum would abuse the school; therefore, my feelings were mortified at these unnecessary observations. i undertook to reason with you, but you manifested an inconsiderate and stubborn spirit. i then despaired of benefitting you, on account of the spirit you manifested, which drew from me the expression that you were as ugly as the devil. father then commanded silence, and i formed a determination to obey his mandate, and was about to leave the house, with the impression that you was under the influence of a wicked spirit: you replied that you would say what you pleased in your own house. father said: say what you please, but let the rest hold their tongues. then a reflection rushed through my mind, of the anxiety and care i have had for you and your family, in doing what i did in finishing your house, and providing flour for your family, &c.; and also, father had possession [3] in the house as well as yourself; and when at any time have i transgressed the commandments of my father, or sold my birthright, that i should not have the privilege of speaking in my father's house, or in other words, in my father's family, or in your house, (for so we will call it, and so it shall be,) that i should not have the privilege of reproving a younger brother? therefore i said, i will speak, for i built the house, and it is as much mine as yours; or something to that effect. i should have said, that i helped to finish the house. i said it merely to show that it could not be the right spirit that would rise up for trifling matters, and undertake to put me to silence. i saw that your indignation was kindled against me, and you made towards me. i was not then to be moved, and i thought to pull off my loose coat, lest it should tangle me, and you be left to hurt me, but not with the intention of hurting you. but you were too quick for me, and having once fallen into the hands of a mob, and been wounded in my side, and now into the hands {342} of a brother, my side gave way. and after having been rescued from your grasp, i left your house with feelings indescribable--the scenery had changed, and all those expectations that i had cherished, when going to your house, and brotherly kindness, charity, forbearance, and natural affection, that in duty bind us not to make each other offenders for a word. but alas! abuse, anger, malice, hatred, and rage, with a lame side, with marks of violence heaped upon me by a brother, were the reflections of my disappointment; and with these i returned home, not able to sit down or rise up without help, but, through the blessing of god, i am now better. i received your letter and perused it with care. i have not entertained a feeling of malice against you. i am older than you and have endured more suffering, having been marred by mobs. the labors of my calling, a series of persecutions and injuries continually heaped upon me--all serve to debilitate my body; and it may be that i cannot boast of being stronger than you. if i could or could not, would this be an honor or dishonor to me? if i could boast, like david, of slaying a goliath, who defied the armies of the living god; or, like paul, of contending with peter, face to face, with sound arguments, it might be an honor; but to mangle the flesh, or seek revenge upon one who never did you any wrong, cannot be a source of sweet reflection to you nor to me, neither to an honorable father and mother, brothers and sisters. and when we reflect with what care, and with what unremitting diligence our parents have striven to watch over us, and how many hours of sorrow and anxiety they have spent, over our cradles and bed-sides in times of sickness, how careful we ought to be of their feelings in their old age! it cannot be a source of sweet reflection to us, to say or do anything that will bring their gray hairs down with sorrow to the grave. in your letter you ask my forgiveness, which i readily grant. but it seems to me, that you still retain an idea that i have given you reasons to be angry or disaffected with me. grant me the privilege of saying then, that however hasty and harsh i may have spoken at any time to you, it has been done for the express purpose of endeavoring to warn exhort, admonish, and rescue you from falling into difficulties and sorrows, which i foresaw you plunging into, by giving way to that wicked spirit, which you call your passions, which you should curb and break down, and put under your feet; which if you do not, you never can be saved, in my view, in the kingdom of god. god requires the will of his creatures to be swallowed up in his will. you desire to remain in the church, but forsake your apostleship. this is the stratagem of the evil one; when he has gained one advantage, he lays a plan for another. but by maintaining your apostleship, in rising up and making one tremendous effort, you may {343} overcome come your passions and please god. and by forsaking your apostleship, is not to be willing to make that sacrifice that god requires at your hands, and is to incur his displeasure; and without pleasing god, we do not think it will be any better for you. when a man falls one step, he must regain that step again, or fall another; he has still more to gain, or eventually all is lost. i desire, brother william, that you will humble yourself. i freely forgive you, and you know my unshaken and unchangeable disposition; i know in whom i trust; i stand upon the rock; the floods cannot, no, they shall not, overthrow me. you know the doctrine i teach is true, you know that god has blessed me. i brought salvation to my father's house, as an instrument in the hands of god when they were in a miserable situation. you know that it is my duty to admonish you, when you do wrong. this liberty i shall always take, and you shall have the same privilege. i take the liberty to admonish you, because of my birthright; and i grant you the privilege, because it is my duty to be humble, and receive rebuke and instruction from a brother, or a friend. as it regards what course you shall pursue hereafter, i do not pretend to say; i leave you in the hands of god and his church. make your own decision; i will do you good, although you mar me, or slay me. by so doing, my garments shall be clear of your sins. and if at any time you should consider me to be an imposter, for heaven's sake leave me in the hands of god, and not think to take vengeance on me yourself. tyranny, usurpation, and to take men's rights, ever has been and ever shall be banished from my heart. david sought not to kill saul, although he was guilty of crimes that never entered my heart. and now may god have mercy upon my father's house; may god take away enmity from between me and thee; and may all blessings be restored, and the past be forgotten forever. may humble repentance bring us both to thee, o god, and to thy power and protection, and a crown, to enjoy the society of father, mother, alvin, hyrum, sophronia, samuel, catherine, carlos, lucy, the saints, and all the sanctified in peace, forever, is the prayer of your brother, joseph smith, jun. to william smith. [sidenote: desire of the prophet for william's salvation.] _saturday, 19_.--at home. sent the above letter to brother william smith. i have had many solemn feelings this day concerning my brother william, and have prayed in my heart fervently, that the lord will not cast him off, but that he {344} may return to the god of jacob, and magnify his apostleship and calling. may this be his happy lot, for the lord of glory's sake. amen. [sidenote: sundry prayers of the prophet for the welfare of various brethren.] _sunday, 20_.--at home all day. took solid comfort with my family. had many serious reflections. brothers palmer and taylor called to see me. i showed them the sacred records to their joy and satisfaction. o! may god have mercy upon these men, and keep them in the way of everlasting life, in the name of jesus. amen. _monday, 21_.--spent this day at home, endeavoring to treasure up knowledge for the benefit of my calling. the day passed off very pleasantly. i thank the lord for his blessings to my soul, his great mercy over my family in sparing our lives. o continue thy care over me and mine, for christ's sake. _tuesday, 22_.--at home. continued my studies. o may god give me learning, even language; and endue me with qualifications to magnify his name while i live. i also delivered an address to the church, this evening. the lord blessed my soul. my scribe is unwell. o may god heal him. and for his kindness to me, o my soul, be thou grateful to him, and bless him. and he shall be blessed of god for ever, for i believe him to be a faithful friend to me, therefore my soul delighteth in him. amen. _wednesday, 23_.--in the forenoon, at home, studying the greek language. and also waited upon the brethren who came in, and exhibited to them the papyrus. afternoon, visited brother leonard rich, with the relatives of brother oliver cowdery. had not a very agreeable visit, for i found them filled with prejudice against the work of the lord, and their minds blinded with superstition and ignorance. _thursday, 24_.--the forenoon, at home. in the afternoon, i assisted the commissioner appointed by the [county] court, in surveying a road across my farm. [sidenote: the prophet's christmas at home.] {345} _friday, 25_.--enjoyed myself at home with my family, all day, it being christmas, the only time i have had this privilege so satisfactorily for a long period. brother jonathan crosby called this evening. [sidenote: the prophet's renewal of the study of hebrew.] _saturday, 26_.--commenced again studying the hebrew language, in company with brothers parrish and williams. in the meantime, brother lyman sherman came in, and requested to have the word of the lord through me; "for," said he, "i have been wrought upon to make known to you my feelings and desires, and was promised that i should have a revelation which should make known my duty." _revelation given to lyman sherman, december 26, 1835_. verily thus saith the lord unto you, my servant lyman, your sins are forgiven you, because you have obeyed my voice in coming up hither this morning to receive counsel of him whom i have appointed. therefore, let your soul be at rest concerning your spiritual standing, and resist no more my voice; and arise up and be more careful henceforth, in observing your vows which you have made, and do make, and you shall be blessed with exceeding great blessings. wait patiently until the solemn assembly shall be called of my servants, then you shall be remembered with the first of mine elders, and receive right by ordination with the rest of mine elders, whom i have chosen. behold, this is the promise of the father unto you if you continue faithful; and it shall be fulfilled upon you in that day that you shall have right to preach my gospel wheresoever i shall send you, from henceforth from that time. therefore, strengthen your brethren in all your conversation, in all your prayers, in all your exhortations, and in all your doings; and behold, and lo! i am with you to bless you, and deliver you forever. amen. [sidenote: sunday services.] _sunday, 27_.--at the usual hour, attending meeting at the school house. president cowdery delivered a very able and interesting discourse. in the afternoon, brother hyrum smith and bishop partridge delivered each a short and interesting lecture, after which sacrament was administered. [sidenote: trifling visitors.] while chopping wood at my door, on the 25th instant, {346} two gentlemen called, and requested an interview with the heads of the church, which i agreed to grant them this morning, but they did not come, and i consider they were trifling characters. [sidenote: arraignment of almon w. babbitt.] _monday, 28_.--having previously preferred a charge against almon w. babbitt, for traducing my character, he was this morning called before the high council, and i attended with my witnesses, and substantiated the charge against him; and he in part acknowledged his fault, but not satisfactorily to the council; and after parleying with him a long time, and granting him every indulgence that righteousness required, the council adjourned without obtaining a full confession from him. [sidenote: first report of the seventies.] this day the council of the seventy met to render an account of their travels and ministry, since they were ordained to that apostleship. the meeting was interesting indeed, and my heart was made glad while listening to the relation of those that had been laboring in the vineyard of the lord, with such marvelous success. and i pray god to bless them with an increase of faith and power, and keep them all, with the endurance of faith in the name of jesus christ to the end. _tuesday, 29_.--the following charges were preferred: _to the honorable presidency of the church of christ of latter-day saints, against elder william smith_. 1st. unchristianlike conduct in speaking disrespectfully of president joseph smith, jun., and the revelations and commandments given through him. 2nd. for attempting to inflict personal violence on president joseph smith, jun. orson johnson. [sidenote: patriarchal blessing meeting.] i remained at home until about ten o'clock. i then attended a blessing meeting at oliver olney's, in company with my wife and father and mother, who had come to live with me. also {347} my scribe went with us. a large company assembled, when father smith made some appropriate remarks. a hymn was sung and father opened the meeting by prayer. about fifteen persons then received patriarchal blessings under his hands. the services were concluded as they commenced. a table was crowned with the bounties of nature; and after invoking the benediction of heaven upon the rich repast, we fared sumptuously; and suffice it to say that we had a glorious meeting throughout, and i was much pleased with the harmony that existed among the brethren and sisters. we returned home, and at early candle-light i preached at the school house to a crowded congregation, who listened with attention about three hours. i had liberty in speaking. some presbyterians were present, as i afterwards learned; and i expect that some of my sayings sat like a garment that was well fitted, as i exposed their abominations in the language of the scriptures; and i pray god that it may be like a nail in a sure place, driven by the master of assemblies. [sidenote: hebrew studies.] _wednesday, 30_.--spent the day reading hebrew at the council room, in company with my scribe, who is recovering his health, which gives me much satisfaction, for i delight in his company. [sidenote: questions of the twelve concerning trial of william smith.] _thursday, 31_,--at home. after attending to the duties of my family, retired to the council room to pursue my studies. the council of the twelve convened in the upper room, in the printing office, directly over the room where we assembled in our studies. they sent for me, and the presidency, or a part of them, to receive counsel from us on the subject of the council which is to be held on saturday next. in the afternoon i attended at the chapel to give directions concerning the upper rooms, and more especially the west room, which i intend occupying for a translating room, which will be prepared this week. [sidenote: an account of the book of abraham.] {348} the public mind has been excited of late, by reports which have been circulated concerning certain egyptian mummies and ancient records, which were purchased by certain gentlemen of kirtland, last july. it has been said that the purchasers of these antiquities pretend they have the bodies of abraham, abimelech, (the king of the philistines,) joseph, who was sold into egypt, &c., &c., for the purpose of attracting the attention of the multitude, and gulling the unwary; which is utterly false. who these ancient inhabitants of egypt were, i do not at present say. abraham was buried on his own possession "in the cave of machpelah, in the field of ephron, the son of zohah, the hittite, which is before mamre," which he purchased of the sons of heth. abimelech lived in the same country, and for aught we know, died there; and the children of israel carried joseph's bones from egypt, when they went out under moses; consequently, these could not have been found in egypt, in the nineteenth century. the record of abraham and joseph, found with the mummies, is beautifully written on papyrus, with black, and a small part red, ink or paint, in perfect preservation. the characters are such as you find upon the coffins of mummies--hieroglyphics, etc.; with many characters of letters like the present (though probably not quite so square) form of the hebrew without points. the records were obtained from one of the catacombs in egypt, near the place where once stood the renowned city of thebes, by the celebrated french traveler, antonio sebolo, in the year 1831. he procured license from mehemet ali, then viceroy of egypt, under the protection of chevalier drovetti, the french consul, in the year 1828, and employed four hundred and thirty-three men, four months and two days (if i understand correctly)--egyptian or turkish soldiers, at from four to six cents per diem, each man. he entered the catacomb june 7, 1831, and obtained eleven mummies. there were several {349} hundred mummies in the same catacomb; about one hundred embalmed after the first order, and placed in niches, and two or three hundred after the second and third orders, and laid upon the floor or bottom of the grand cavity. the two last orders of embalmed were so decayed, that they could not be removed, and only eleven of the first, found in the niches. on his way from alexandria to paris, he put in at trieste, and, after ten days' illness, expired. this was in the year 1832. previous to his decease, he made a will of the whole, to mr. michael h. chandler, (then in philadelphia, pa.,) his nephew, whom he supposed to be in ireland. accordingly, the whole were sent to dublin, and mr. chandler's friends ordered them to new york, where they were received at the custom house, in the winter or spring of 1833. in april, of the same year, mr. chandler paid the duties and took possession of his mummies. up to this time, they had not been taken out of the coffins, nor the coffins opened. on opening the coffins, he discovered that in connection with two of the bodies, was something rolled up with the same kind of linen, saturated with the same bitumen, which, when examined, proved to be two rolls of papyrus, previously mentioned. two or three other small pieces of papyrus, with astronomical calculations, epitaphs, &c., were found with others of the mummies. when mr. chandler discovered that there was something with the mummies, he supposed or hoped it might be some diamonds or valuable metal, and was no little chagrined when he saw his disappointment. "he was immediately told, while yet in the custom house, that there was no man in that city who could translate his roll: but was referred, by the same gentleman, (a stranger,) to mr. joseph smith, jun., who, continued he, possesses some kind of power or gifts, by which he had previously translated similar characters." i was then unknown to mr. chandler, neither did he know that such a book or work as the record of the nephites, had been brought before {350} the public. from new york, he took his collection on to philadelphia, where he obtained the certificate of the learned, [4] and from thence came on to kirtland, as before related, in july. thus i have given a brief history of the manner in which the writings of the fathers, abraham {351} and joseph, have been preserved, and how i came in possession of the same--a correct translation of which i shall give in its proper place. [sidenote: tone of the american press toward the prophet.] to show the spirit of the public journals, such as _the philadelphia saturday courier, new york daily advertiser, sunday morning news_, and the press generally, the past year, towards me and the cause of god, which i have fearlessly espoused, i quote the following, as a specimen of the whole, from m. m. noah's _new york evening star_: heathen temple on lake erie. that bold-faced imposter, joe smith, of gold bible and mormon memory, has caused his poor fanatic followers to erect on the shores of lake erie, near painesville, ohio, a stone building, 58 by 78 feet, with dormer windows, denominating the same "the temple of the lord." we should think this work of iniquity extorted out of the pockets of his dupes, as it reflects its shadows over the blue lake, would make the waters crimson with shame at the prostitution of its beautiful banks to such unhallowed purposes. thus much from m. m. noah, a jew, who had used all the influence in his power, to dupe his fellow jews, and make them believe that the new jerusalem for them, was to be built on grand island, whose banks are surrounded by the waters of the same lake erie. the lord reward him according to his deeds. footnotes 1. this committee was the one having in charge the building of the kirtland temple. they were also managers of a store in kirtland, through which much of the business connected with the construction of the temple was accomplished. the committee consisted of hyrum smith, reynolds cahoon and jared carter. 2. that is, elder hyde desired that the prophet would reconcile the conduct of the above named committee with some of the revelations which in elder hyde's opinion taught that the twelve were to be equal in both temporal and spiritual things. see elder hyde's letter, page 335. 3. that is, father smith had assisted in building the house, and was also at that time making his home with william. 4. the account here given of how the prophet came into possession of the writings of abraham, and of joseph, the son of jacob, was adapted from an article in the _messenger and advocate_, (volume 2, number 3, pages 233, 236, bearing date of december, 1835) signed by oliver cowdery. the article is addressed to william frye, esq.. of gilead, calhoun county, ill. the certificate of the "learned" referred to, is in the body of the article. it seems that michael h. chandler, the owner of the egyptian mummies and the papyrus, exhibited his treasures in philadelphia, and, while there, obtained the following opinion of several prominent doctors: "having examined with considerable attention and deep interest, a number of mummies from the catacombs, near thebes, in egypt, and now exhibiting in the arcade, we beg leave to recommend them to the observation of the curious inquirer on subjects of a period so long elapsed; probably not less than three thousand years ago. the features of some of these mummies are in perfect expression. the papyrus covered with black or red ink, or paint, in excellent preservation, are very interesting. the undersigned, unsolicited by any person connected by interest with this exhibition, have voluntarily set their names hereunto, for the simple purpose of calling the attention of the public to an interesting collection, not sufficiently know in this city." john redman coxe, m.d., richard harlan, m.d., j. pancoast, m. d., william p. c. barton, m. d., e. f. rivinus, m.d., samuel g. morgan, m.d., "i concur in the above sentiments, concerning the collection of mummies in the philadelphia arcade, and consider them highly deserving the attention of the curious. "w. e. horner, m. d." another paragraph in the article explains how it came about that mr. chandler gave the prophet a certificate, concerning his belief in the prophet's ability to decipher the egyptian hieroglyphics of the papyrus--which certificate will be found at page 235, of this volume, under the date of the purchase of the mummies and papyrus by certain persons in kirtland. from the paragraph referred to, it appears that on the morning that mr. chandler first presented his papyrus to the prophet joseph smith, he was shown by the latter, a number of characters which had been copied from the nephite plates, and found that there were some points of resemblance between some of the nephite characters and some of the characters on the egyptian papyrus. mr. chandler then asked the prophet's opinion concerning the antiquity of the egyptian papyrus, and also requested him to give a translation of the characters. the prophet gave mr. chandler a translation of some few of the egyptian characters, which agreed with the interpretation given by learned men in other cities, where the mummies and papyrus had been exhibited, whereupon mr. chandler gave the prophet a certificate, stating that fact. {352} chapter xxvi. opening of the year 1836--the american indians--special council meetings in kirtland. [sidenote: reflections of the prophet.] _friday morning, january 1, 1836_.--this being the beginning of a new year, my heart is filled with gratitude to god that he has preserved my life, and the lives of my family, while another year has passed away. we have been sustained and upheld in the midst of a wicked and perverse generation, although exposed to all the afflictions, temptations, and misery that are incident to human life; for this i feel to humble myself in dust and ashes, as it were, before the lord. but notwithstanding the gratitude that fills my heart on retrospecting the past year, and the multiplied blessings that have crowned our heads, my heart is pained within me, because of the difficulty that exists in my father's family. the devil has made a violent attack on my brother william and calvin stoddard, and the powers of darkness seem to lower over their minds, and not only over theirs, but they also cast a gloomy shade over the minds of my brethren and sisters, which prevents them from seeing things as they really are; and the powers of earth and hell seem combined to overthrow us and the church, by causing a division in the family; and indeed the adversary is bringing into requisition all his subtlety to prevent the saints from being endowed, by causing a division among the twelve, also among the seventy, and bickering and jealousies among the elders and the official members of the church; and so the leaven of iniquity {353} ferments and spreads among the members of the church. but i am determined that nothing on my part shall be lacking to adjust and amicably dispose of and settle all family difficulties on this day, that the ensuing year and years, be they few or many, may be spent in righteousness before god. and i know that the cloud will burst, and satan's kingdom be laid in ruins, with all his black designs; and that the saints will come forth like gold seven times tried in the fire, being made perfect through sufferings and temptations, and that the blessings of heaven and earth will be multiplied upon their heads; which may god grant for christ's sake. amen. [sidenote: reconciliation of the prophet and his brother william.] brothers william and hyrum, and uncle john smith, came to my house, and we went into a room by ourselves, in company with father and elder martin harris. father smith then opened our interview by prayer, after which he expressed himself on the occasion in a very feeling and pathetic manner, even with all the sympathy of a father, whose feelings were deeply wounded on account of the difficulty that was existing in the family; and while he addressed us, the spirit of god rested down upon us in mighty power, and our hearts were melted. brother william made a humble confession and asked my forgiveness for the abuse he had offered me. and wherein i had been out of the way, i asked his forgiveness. and the spirit of confession and forgiveness was mutual among us all, and we covenanted with each other, in the sight of god, and the holy angels, and the brethren, to strive thenceforward to build each other up in righteousness in all things, and not listen to evil reports concerning each other; but, like brothers indeed, go to each other, with grievances, in the spirit of meekness, and be reconciled, and thereby promote our happiness, and the happiness of the family, and, in short, the happiness and well-being of all. my wife and mother and my scribe were then called in, and we repeated the covenant to them {354} that we had entered into; and while gratitude swelled our bosoms, tears flowed from our eyes. i was then requested to close our interview, which i did, with prayer; and it was truly a jubilee and time of rejoicing; after which we all unitedly administered, by laying on of hands, to my cousin george a. smith, who was immediately healed of a severe rheumatic affection all over the body, which caused excruciating pain. [sidenote: settlement of william smith's case before the council.] _saturday, january 2_.--according to previous arrangement, i went to the council at nine o'clock. this council was called to sit in judgment on a complaint preferred against brother william smith, by orson johnson, on the 29th of december. the council organized and proceeded to business, but before entering on trial, brother william arose and humbly confessed the charges preferred against him, and asked the forgiveness of the council and the whole congregation. a vote was then called to know whether his confession was satisfactory, and whether the brethren would extend again to him the hand of fellowship. with cheerfulness the whole congregation raised their hands to receive him. elder almon w. babbitt also confessed the charges which i preferred against him in a previous council; and was received into fellowship. council voted that vinson knight and thomas grover should be ordained elders. and some other business was transacted in union and fellowship, and the best of feeling seemed to prevail among the brethren, and our hearts were made glad on the occasion, and there was joy in heaven, and my soul doth magnify the lord, for his goodness and mercy endure forever. elijah fordham, hyrum dayton, samuel james and john herrot were also appointed by council to be ordained elders under my hands. {355} _sunday, 3_.--went to meeting at the usual hour. president rigdon delivered a fine lecture upon the subject of revelation. in the afternoon i confirmed ten or twelve persons who had been baptized, among whom was malcham c. davis, who was baptized during the intermission today. brother william smith made his confession to the church to their satisfaction, and was cordially received into fellowship again. the lord's supper was administered, and brother william gave out an appointment to preach in the evening at early candle-light, and preached a fine discourse; and this day has been a day of rejoicing to me. the cloud that has been hanging over us has burst with blessings on our heads, and satan has been foiled in his attempts to destroy me and the church, by causing jealousies to arise in the hearts of some of the brethren; and i thank my heavenly father for the union and harmony which now prevail in the church. [sidenote: preparation for the hebrew school.] _monday, 4_.--met and organized our hebrew school according to the arrangements that were made on saturday last. we had engaged doctor piexotto to teach us in the hebrew language, when we had our room prepared. we informed him that we were ready and our room was prepared. and he agreed to wait on us this day, and deliver his introductory lecture. yesterday he sent us word that he could not come until wednesday next. a vote was then called to know whether we would submit to such treatment or not; and carried in the negative; and elder sylvester smith was appointed clerk to write him on the subject, and inform him that his services were not wanted; and elders william e. m'lellin and orson hyde despatched to hudson seminary to hire a teacher. they were appointed by the voice of the school to act in their behalf. however, we concluded to go on with our school and do the best we could until we obtained a teacher; and by the voice of the school i {356} consented to render them all the assistance i was able to for the time being. we are occupying the translating room for the use of the school, until another room can be prepared. it is the west room in the upper part of the temple, and was consecrated this morning by prayer, offered up by father smith. this is the first day we have occupied it. this is a rainy time, and the roads are extremely muddy. met this evening at the temple, to make arrangements for a singing school. after some discussion, a judicious arrangement was made, a committee of six was chosen to take charge of the singing department. _tuesday, 5_.--attended the hebrew school, divided it into classes. had some debate with elder orson pratt concerning the pronunciation of a hebrew letter. he manifested a stubborn spirit, at which i was much grieved. [sidenote: a difference between the prophet and orson pratt.] _wednesday, 6_.--attended school and spent most of the forenoon in settling the unpleasant feelings that existed in the breast of elder orson pratt. after much controversy, he confessed his fault for entering into any controversy concerning so small a matter as the sound of a hebrew letter, and asked the forgiveness of the whole school, and was cheerfully forgiven by all. [sidenote: a new teacher in hebrew employed.] elder m'lellin returned from hudson, and reported to the school that he had hired a teacher to teach us the term of seven weeks, for three hundred and twenty dollars; that is, forty scholars for that amount; to commence in about fifteen days. he is highly celebrated as a hebrew scholar, and proposes to give us sufficient knowledge during the above term to start us in reading and translating the language. [sidenote: vacancies in the high council filled.] a high council assembled at kirtland for the purpose of filling the vacancies of the high council of zion. presidents david whitmer, john whitmer and w. w. phelps, and fifteen high {357} priests and elders present. president phelps announced the death of christian whitmer on the 27th of november, 1835. four councilors, namely parley p. pratt, orson pratt, william e. m'lellin and thomas b. marsh, had been chosen apostles, or especial witnesses; and elisha b. groves was appointed to take the place of parley p. pratt in the high council of zion, john hitchcock in the place of william e. m'lellin, george m. hinkle of orson pratt, elias higbee of thomas b. marsh, and peter whitmer, jun., of christian whitmer, deceased; who were ordained at the time to their office as councilors. [sidenote: the gathering of israel and the american indians.] much has been said and done of late by the general government in relation to the indians (lamanites) within the territorial limits of the united states. one of most important points in the faith of the church of the latter day saints, through the fullness of the everlasting gospel, is the gathering of israel (of whom the lamanites constitute a part)--that happy time when jacob shall go up to the house of the lord, to worship him in spirit and in truth, to live in holiness; when the lord will restore his judges as at the first, and his counselors as at the beginning; when every man may sit under his own vine and fig tree, and there will be none to molest or make afraid; when he will turn to them a pure language, and the earth will be filled with sacred knowledge, as the waters cover the great deep; when it shall no longer be said, the lord lives that brought up the children of israel out of the land of egypt, but the lord lives that brought up the children of israel from the land of the north, and from all the lands whither he has driven them. that day is one, all important to all men. in view of its importance, together with all that the prophets have said about it before us, we feel like dropping a few ideas in connection with the official statements from the government concerning the indians. in speaking of the gathering, we mean to be understood as speaking of it {358} according to scripture, the gathering of the elect of the lord out of every nation on earth, and bringing them to the place of the lord of hosts, when the city of righteousness shall be built, and where the people shall be of one heart and one mind, when the savior comes; yea, where the people shall walk with god like enoch, and be free from sin. the word of the lord is precious; and when we read that the vail spread over all nations will be destroyed, and the pure in heart see god, and reign with him a thousand years on earth, we want all honest men to have a chance together and build up a city of righteousness, where even upon the bells of the horses shall be written _holiness to the lord_. [sidenote: policy of the government of the united states respecting the indians.] the book of mormon has made known who israel is, upon this continent. and while we behold the government of the united states gathering the indians, and locating them upon lands to be their own, how sweet it is to think that they may one day be gathered by the gospel! our venerable president of these united states (andrew jackson) speaks of the indians as follows: _president andrew jackson's views on the policy of the general government with reference to the indians_. the plan of removing the aboriginal people who yet remain within the settled portions of the united states, to the country west of the mississippi river, approaches its consummation. it was adopted on the most mature consideration of the condition of this race, and ought to be persisted in till the object is accomplished, and prosecuted with as much vigor as a just regard to their circumstances will permit, and as far as their consent can be obtained. all preceding experiments for the improvement of the indians have failed. it seems now to be an established fact, that they cannot live in contact with a civilized community and prosper. ages of fruitless endeavors have at length brought us to a knowledge of this principle of intercommunication with them. the past we cannot recall, but the future we can provide for, independently of the treaty stipulations into which we have entered with the various tribes for the usufructuary rights ceded to us, no one can doubt the moral duty of the government of the united states to {359} protect, and, if possible, to preserve and perpetuate the scattered remnants of this race which are left within our borders. in the discharge of this duty, an extensive region in the west has been assigned for their permanent residence. it has been divided into districts, and allotted among them. many have already removed, and others are preparing to go; and, with the exception of two small bands, living in ohio and indiana, not exceeding fifteen hundred persons, and of the cherokees, all the tribes on the east side of the mississippi, and extending from lake michigan to florida, have entered into engagements which will lead to their transplantation. the plan for their removal and re-establishment is founded upon the knowledge we have gained of their character and habits, and has been dictated by a spirit of enlarged liberality. a territory exceeding in extent to that relinquished has been granted to each tribe. of its climate, fertility, and capability to support an indian population, the representations are highly favorable. to these districts the indians are removed at the expense of the united states, and with certain supplies of clothing, arms, ammunition, and other indispensable articles; they are also furnished gratuitously with provisions for the period of a year after their arrival at their new homes. in that time, from the nature of the country, and of the products raised by them, they can subsist themselves by agricultural labor, if they choose to resort to that mode of life. if they do not, they are on the skirts of the great prairies, where countless herds of buffalo roam, and a short time suffices to adapt their own habits to the changes which a change of the animals destined for their food may require. ample arrangements have also been made for the support of schools; in some instances, council houses and churches are to be erected, dwellings to be constructed for the chiefs, and mills for cotton use. funds have been set apart for the maintenance of the poor, the most necessary mechanical arts have been introduced, and blacksmiths, gunsmiths, wheelwrights, millwrights, etc., are supported among them. steel and iron, and sometime salt are purchased for them; and plows and other farming utensils. domestic animals, looms, spinning wheels, cards, etc., are presented to them; and besides these beneficial arrangements, annuities are in all cases paid, amounting in some instances to more than thirty dollars for each individual of the tribe, and in all cases sufficiently great, if justly divided and prudently expended, to enable them, in addition to their own exertions, to live comfortably. and as a stimulus for exertion, it is now provided by law, that in all cases of the appointment of interpreters, or other persons employed for the benefit of the indians, a preference shall be given to persons of indian descent, if such can {360} be found, who are properly qualified for the discharge of the duties. such are the arrangements for the physical comfort and for the moral improvement of the indians. the necessary measures for their political advancement and for their separation from our citizens have not been neglected. the pledge of the united states has been given by congress, that the country designated for the residence of this people shall be "forever secured and guaranteed to them." a country west of missouri and arkansas has been assigned to them, into which the white settlements are not to be pushed. no political communities can be formed in that extensive region, except those that are established by the indians themselves, or by the united states for them and with their concurrence. a barrier has thus been raised for their protection against the encroachments of the citizens, and guarding the indians as far as possible, from those evils which have brought them to their present condition. summary authority has been given by law, to destroy all ardent spirits found in their country without waiting the doubtful result and slow process of a legal seizure. i consider the absolute and unconditional interdiction of this article, among these people, as the first great step in their amelioration. halfway measures will answer no purpose. these cannot successfully contend against the cupidity of the seller and the overpowering appetite of the buyer; and the destructive effects of the traffic are marked in every page of the history of our indian intercourse. some general legislation seems necessary for the regulation of the relations which will exist in this new state of things between the government and people of the united states and those transplanted indian tribes, and for the establishment among the latter, with their own consent, some of the principles of intercommunication which their juxtaposition will call for; that moral may be substituted for physical force; the authority of a few simple laws, for the tomahawk; and that an end may be put to those bloody wars, whose prosecution seems to have made a part of their social system. after the further detail of the arrangements are completed, with a very general supervision over them, they ought to be left to the progress of events. these, i indulge the hope, will secure their prosperity and improvement; and a large portion of the moral debt we owe them will be paid. in addition to the above, we extract the following from the report on indian affairs, made to congress at {361} the present session. we add and arrange according to circumstances: the united nation--chippewas, ottawas and pottawatamies--about 1,000 in number, removed since september, 1834--possess 5,000,000 of acres of land on the east side of the missouri and lying north-west of the north-west corner of missouri [all these tribes may be rated at about 7,000]..1,000 the choctaws, about 19,000, in number, have 15,000,000 of acres, lying between the red river and the canadian 19,000 a small band of quapaws, 200 or 300, perhaps near 95,000 acres, between the western boundary of the state of missouri and the eastern boundary of the osages 300 the creeks, about 3,000 or 4,000, have 13,140,000 acres on arkansas and canadian rivers 4,000 the seminoles, and other florida indians, to the number of say 25,000, included as the owners of the above 13,140,000 acres 25,000 the cherokees, amounting to say 16,000, have 13,000,000 of acres, near the 36th degree of north latitude 16,000 the kickapoos, something less than 1,000, have 160,000 acres north of fort leavenworth 1,000 the delawares, nearly 1,000, have 200,000 acres west and south of the kickapoos 1,000 the shawnees, 1,200 or 1,400, have 1,600,000 acres south side of kansas river 1,400 the ottawas, about 200, have 30,000 acres south of the shawnees 200 the weas, pinkeshaws, peoria, and kashaskias, say 500 in all, have 260,000 acres south of the shawnees 500 the senecas and shawnees, say 500, have 100,000 acres on the western boundaries of the state of missouri 500 of the native tribes west of the mississippi, the report is as follows: sioux 27,000 iowas 12,00 sacs of the missouri 500 omahas 1,400 ottoes and missourias 1,600 pawnees 10,000 camanches 7,000 {362} minatares 15,000 assinaboins 8,000 crees 3,000 gros ventres 3,000 crows 3,500 quapaws 450 caddoes [1] 2,000 poncas 800 arickarees 3,000 cheyennes 2,000 blackfeet 30,000 foxes 1,600 anepahas, kioways, etc. 14,000 osages 5,120 kansa 1,471 sacs 4,800 [sidenote: hopes of the prophet in behalf of the indians.] the joy that we shall feel, in common with every honest american, and the joy that will eventually fill their bosoms on account of nationalizing the indians, will be reward enough when it is shown that gathering them to themselves, and _for themselves_, to be associated with themselves, is a wise measure, and it reflects the highest honor upon our government. may they all be gathered in peace, and form a happy union among themselves, to which thousands may shout, _esto perpetua_. [sidenote: a feast at bishop whitney's.] _thursday, 7_.--attended a sumptuous feast at bishop newel k. whitney's. this feast was after the order of the son of god--the lame, the halt, and the blind were invited, according to the instructions of the savior. our meeting was opened by singing, and prayer by father smith; after which bishop whitney's father and mother, and a number of others, were blessed with a patriarchal blessing. we then received a bountiful refreshment, furnished by the liberality of the bishop. the company was large, and before we partook we had some of the songs of zion sung; and our hearts were made glad by a foretaste of those joys that will be {363} poured upon the heads of the saints when they are gathered together on mount zion, to enjoy one another's society for evermore, even all the blessings of heaven, when there will be none to molest or make us afraid. returned home, and spent the evening. [sidenote: progress of work on kirtland temple.] _friday, 8_.--spent the day in the hebrew school, and made rapid progress in our studies. the plastering and hard-finishing on the outside of the lord's house was commenced on the 2nd of november, 1835, and finished this day. the job was let to artemas millet and lorenzo young, at one thousand dollars. jacob bump took the job of plastering the inside of the house throughout, at fifteen hundred dollars, and commenced the same on the 9th of november last. he is still continuing the work, notwithstanding the inclemency of the weather. [sidenote: bishop whitney's unique invitation to the prophet.] _saturday, 9_.--attended school in the forenoon. about eleven o'clock received the following note: thus saith the voice of the spirit to me--if thy brother joseph smith, jun., will attend the feast at thy house, this day (at twelve o'clock), the poor and the lame will rejoice in his presence, and also think themselves honored. yours in friendship and love, newel k. whitney. january 9, 1836. i dismissed the school to accept this polite invitation, with my wife, father and mother. a large congregation assembled, a number were blessed under the hands of father smith, and we had a good time. spent the evening at home. _sunday, 10_.--attended meeting at the usual hour. elder wilbur denton and wilkins j. salisbury preached in the forenoon, and brothers samuel and don carlos smith in the afternoon. they all did well, considering their youth. administered the sacrament during intermission. elder martin harris baptized three. spent the evening at home. [sidenote: visit of alva beaman to the prophet.] {364} _monday, 11_.--there being no school, i spent the day at home. many brethren called to see me, among whom was alva beaman, from genesee county, new york, who had come to attend the solemn assembly. i delight in the society of my brethren and friends, and pray that the blessings of heaven and earth may be multiplied upon their heads. [sidenote: preparations for the solemn assembly.] _tuesday, 12_.--i called on the presidency of the church, and made arrangements to meet tomorrow at ten o'clock, a. m. to take into consideration the subject of the solemn assembly. this afternoon, a young man called to see the egyptian manuscripts, which i exhibited. also brother joseph rose introduced to me, russel weaver, a christian or unitarian preacher, so-called, from cambray, new york. we had some little controversy on prejudice, but soon came to an understanding. he spoke of the gospel, and said he believed it, adding that it was good tidings of great joy. i replied that it was one thing to proclaim good tidings, and another to tell what these tidings were. he waived the conversation and withdrew. _wednesday, 13_.--at ten o'clock i met in council with the presidency of kirtland and zion, namely, joseph smith, sen., sidney rigdon, hyrum smith, david whitmer, john whitmer, and w. w. phelps; also the twelve apostles, the high council of zion, and the high council of kirtland, the bishops of zion and kirtland, the presidency of the seventies, and many more of the elders. some of the councilors, both of zion and kirtland, were absent. the council came to order, sang adam-ondi-ahman, [2] {365} and opened by prayer offered up by joseph smith, sen.; when i made some remarks, in my introductory lecture before the authorities of the church, in general terms, laying before them the business of the day, which was to supply some deficiencies in the bishop's council in this place, also in the high council. [sidenote: vinson knight ordained into kirtland bishopric.] after some consideration upon the most proper manner of proceeding, elder vinson knight was nominated as a counselor in the bishopric at kirtland. the nomination was made by the bishop and seconded by the presidency. the vote was then called from the presidency, and carried; next from the high council of zion, and carried; from the twelve, and carried; from the council of the seventy, and carried; from the bishop of zion and his council, and carried. and elder knight was received by the universal voice and consent of all the authorities of the church. elder knight was then ordained under the hands of bishop newel k. whitney, to the office of high priest {366} and bishop's counselor, to fill the place of elder hyrum smith, who had been ordained to the presidency of the high council of kirtland. council adjourned for one hour, by singing, "come let us rejoice," etc. council assembled again at one o'clock p. m. [sidenote: vacancies in the kirtland high council filled.] john p. greene was nominated and seconded by the presidency, a member of the high council of kirtland, and carried by the unanimous voice of all the authority of the church, to supply the place of president oliver cowdery, who had been elected to the presidency of the high council of kirtland. elder thomas grover was elected in like manner, a councilor in the high council, to fill the vacancy occasioned by luke s. johnson's having been ordained one of the twelve apostles. elder noah packard was elected a member of the high council of kirtland, to fill the place of sylvester smith, who had been ordained to the presidency of the seventy. elder john e. page was nominated, but being absent, his name was dropped. elder joseph kingsbury was unanimously chosen a high councilor in kirtland, to fill the vacancy occasioned by orson hyde's being ordained one of the twelve apostles. elder samuel james was unanimously chosen a member of the high council of kirtland, in place of joseph smith, sen. the newly elected councilors were then called forward in order as they were elected, and ordained under the hands of presidents rigdon, joseph smith, jun., and hyrum smith, to be high priests, and councilors in this stake of zion. many great and glorious blessings were pronounced upon the heads of these councilors, by president rigdon, who was spokesman on the occasion. [sidenote: vacancies filled in the high council of zion.] the council next proceeded to fill the vacancies in the {367} high council of zion, occasioned by the absence of councilors john murdock and solomon hancock. and elders alva beaman and isaac mcwithy were appointed to serve as councilors in the high council of zion, for the time being. elders nathaniel milliken and thomas carrico were appointed by unanimous vote to officiate as doorkeepers in the house of the lord. presidents joseph smith, jun., sidney rigdon, w. w. phelps, david whitmer and hyrum smith were appointed to draft rules and regulations to govern the house of the lord. by unanimous voice of the assembly, moved, seconded, and carried, that no whispering shall be allowed in our councils or assemblies, nor any one allowed (except he be called upon or asks permission) to speak aloud upon any consideration whatever; and no man shall be interrupted while speaking, unless he is speaking out of place; and every man shall be allowed to speak in his turn. elder milliken objected to officiate in the house of the lord as doorkeeper, on account of his health; and was released by the voice of the assembly. the minutes of the council were then read, and council adjourned until friday, the 15th instant, at nine a. m., to the west school room, in the upper part of the temple. [sidenote: sidney rigdon's ailment.] president sidney rigdon requested some of the presidency to lay their hands upon him, and rebuke a severe affliction in the face, which troubles him most at night. elders hyrum smith and david whitmer, by request, laid hands upon him and prayed for him, and rebuked his disease in the name of the lord jesus christ. the whole assembly responded, amen. elder david w. patten requested our prayers in behalf of his wife, that she might be healed. i offered up a {368} prayer for her recovery, and the assembly responded, amen. president rigdon arose and made some very appropriate remarks touching the endowment, and dismissed the assembly by prayer. [sidenote: the prophet's joy.] this has been one of the best days that i ever spent; there has been an entire union of feeling expressed in all our proceedings this day; and the spirit of the god of israel has rested upon us in mighty power, and it has been good for us to be here in this heavenly place in christ jesus; and although much fatigued with the labors of the day, yet my spiritual reward has been very great indeed. spent the evening at home. [sidenote: the coming of professor seixas.] _thursday, 14_.--nine o'clock. met the hebrew class at the school room in the temple, and made some arrangements about our anticipated teacher, mr. joshua seixas, of hudson, ohio. i then returned to the council room in the printing office, to meet my colleagues who were appointed with myself to draft rules and regulations to be observed in the "house of the lord," in kirtland, built by the church of the latter-day saints, in the year of our lord 1834, which rules are as follows: _rules and regulations to be observed in the house of the lord in kirtland_. i. it is according to the rules and regulations of all regularly and legally organized bodies to have a president to keep order. ii. the bodies thus organized are under obligation to be in subjection to that authority. iii. when a congregation assembles in this house, it shall submit to the following rules, that due respect may be paid to the order of worship, viz.: 1st. no man shall be interrupted who is appointed to speak by the presidency of the church, by any disorderly person or persons in the congregation, by whispering, by laughing, by talking, by menacing gestures, by getting up and running out in a disorderly manner, or by offering indignity to the manner of worship, or the religion, or to any {369} officer of said church while officiating in his office, in anywise whatsoever, by any display of ill manners or ill breeding, from old or young, rich or poor, male or female, bond or free, black or white, believer or unbeliever. and if any of the above insults are offered, such measures will be taken as are lawful, to punish the aggressor or aggressors, and eject them from the house. 2nd. an insult offered to the presiding elder of said church shall be considered an insult to the whole body. also, an insult offered to any of the officers of said church, while officiating, shall be considered an insult to the whole body. 3rd. all persons are prohibited from going up the stairs in times of worship. 4th. all persons are prohibited from exploring the house, except waited upon by a person appointed for that purpose. 5th. all persons are prohibited from going into the several pulpits, except the officers who are appointed to officiate in the same. 6th. ail persons are prohibited from cutting, marking or marring the inside or outside of the house with a knife, pencil, or any other instrument whatever, under pain of such penalty as the law shall inflict. 7th. all children are prohibited from assembling in the house, above or below, or any part of it, to play, or for recreation, at any time: and all parents, guardians, or masters, shall be amenable for all damage that shall accrue in consequence of their children's misconduct. 8th. all persons, whether believers or unbelievers, shall be treated with due respect by the authorities of the church. 9th. no imposition shall be practiced upon any members of the church, by depriving them of their rights in the house. council adjourned _sine die_. [sidenote: return of oliver cowdery from columbus, ohio.] returned home and spent the afternoon. towards evening president cowdery returned from columbus, the capital of the state. i could spend but little time with him, being under obligation to attend at mrs. wilcox's, to join mr. john webb and mrs. catherine wilcox in matrimony: also mr. thomas carrico and miss elizabeth baker, at the same place; all of which i performed in the customary manner in the midst of a large assembly. we then partook of some refreshments, and our hearts were made glad with the fruit of the vine. this is according to the pattern set by our savior himself, and we feel disposed to patronize all the institutions of heaven. {370} [sidenote: the council meeting in the kirtland temple.] _friday, 15_.--at nine a. m., met in council agreeable to adjournment, at the council room in the temple, and seated the authorities of the church agreeable to their respective offices. i then made some observations respecting the order of the day, and the great responsibility we were under to transact all our business in righteousness before god, inasmuch as our decisions will have a hearing upon all mankind, and upon all generations to come. _minutes of a priesthood meeting held in kirtland temple, january 15, 1836_. council opened in usual form, and proceeded to business by reading the rules and regulations to govern the house of the lord, three times. the vote of the presidency was then called upon these rules, followed by the high council of kirtland, the high council of zion, the twelve, the seventy, the bishops of zion and kirtland, with their counselors, each in turn; and after a few queries, answers, and debates, the above rules passed the several quorums in their order, by the unanimous voice of the whole, and are therefore received and established as a law to govern the house of the lord in kirtland. in the investigation of the subject, it was found that many who had deliberated upon it, were darkened in their minds, which drew forth some remarks from president smith respecting the privileges of the authorities of the church, that each should speak in his turn and in his place, and in his time and season, that there may be perfect order in all things; and that every man, before he makes an objection to any item that is brought before a council for consideration, should be sure that he can throw light upon the subject rather than spread darkness, and that his objection be founded in righteousness, which may be done by men applying themselves closely to study the mind and will of the lord, whose spirit always makes manifest and demonstrates the truth to the understanding of all who are in possession of the spirit. after one hour's adjournment of the council, elder don carlos smith was nominated to be ordained to the high priesthood, also to officiate as president, to preside over that body in kirtland. the vote of the quorums was called for in their order, and their nomination passed through the whole house by unanimous voice. elder alva beaman was chosen in the same manner to preside over the elders in kirtland. {371} william cowdery was nominated to officiate as president over the priests of the aaronic priesthood in kirtland. the vote of the assembly was called, beginning at the bishop's council, and passing through the several authorities, until it came to the presidency of the high council in kirtland, and received their sanction, having been carried unanimously in all the departments below. oliver olney was unanimously elected to preside over the teachers in kirtland. ira bond was unanimously chosen to preside over the deacons in kirtland. elders don carlos smith and alva beaman were ordained to the offices to which they had been elected, under the hands of presidents joseph smith, jun., sidney rigdon, and hyrum smith, with many blessings. bishop whitney, of kirtland, then proceeded to ordain william cowdery, oliver olney and ira bond, and pronounced many blessings upon them according to their offices and standing. moved, seconded, and carried, that all the several quorums take their turn in performing the office of doorkeeper in the house of the lord; also, that nathaniel milliken, thomas carrico, amos r. orton, and samuel rolfe be appointed assistant doorkeepers. moved, and carried, that the presidency of the high council hold the keys of the house of the lord, except the keys of one vestry, which is to be held by the bishopric of the aaronic priesthood. moved, and carried unanimously, that john corrill be appointed to take charge of the house of the lord in kirtland immediately, and that the laws regulating the house of the lord go into effect from this time, and that elder corrill see that they are enforced, with the privilege of calling as many as he chooses to assist him. council adjourned _sine die_. orson hyde, clerk footnotes 1. the agent reported these indians as upwards of 2,000. 2. adam-ondi-ahman was known to the saints at this time as the place where the lord appeared unto adam our father, three years previous to his death, and ministered unto the righteous among his posterity assembled at that place; on which occasion adam was called "michael," "the prince," "the archangel," and the lord administered unto adam and said unto him, "i have set thee at the head: the multitude of nations shall come of thee, and thou art a prince over them." it was this knowledge that inspired the hymn sung on that occasion, composed by w. w. phelps, and here follows: this earth was once a garden place, with all her glories common; and men did live a holy race, and worship jesus face to face, in adam-ondi-ahman. we read that enoch walked with god, above the power of mammon; while zion spread herself abroad, and saints and angels sang aloud, in adam-ondi-ahman. her land was good and greatly blessed, beyond old israel's canaan; her fame was known from east to west; her peace was great and pure the rest of adam-ondi-ahman. hosanna to such days to come--the savior's second coming, when all the earth in glorious bloom affords the saints a holy home, like adam-ondi-ahman. (l.d.s. hymn book, p. 277.) {372} chapter xxvii. reconciliation of the first presidency and twelve apostles--pentecostal times in kirtland. _saturday, 16_.--by request i met with the council of the twelve in company with my counselors, frederick g. williams and sidney rigdon. _special council meeting with the twelve_. council opened with singing, and prayer by thomas b. marsh, president of the twelve. he arose and requested the privilege, in behalf of his colleagues, of each speaking in his turn without being interrupted; which was granted them. elder marsh proceeded to unbosom his feelings touching the mission of the twelve, and more particularly respecting a certain letter which they received from the presidency of the high council in kirtland, while attending a conference in the state of maine; also spoke of being placed, in the council on friday last, below the councils of kirtland and zion, having been previously placed next the presidency in our assemblies; also observed that they were hurt on account of some remarks made by president hyrum smith, on the trial of gladden bishop, (who had been previously tried before the council of the twelve, while on their mission in the east,) who had by their request, thrown his case before the high council in kirtland, for investigation; and the twelve considered that their proceedings with him, were in some degree discountenanced. elder marsh then gave way to his brethren, and they arose and spoke in turn until they had all spoken, acquiescing in the observations of elder marsh, and made some additions to his remarks, which, in substance, were as follows: that the letter in question, which they received from the presidency, in which two of their members were suspended, and the rest severely chastened, and that, too, upon testimony which was unwarranted; and particular stress was laid upon {373} a certain letter which the presidency had received from dr. warren e. cowdery, of freedom, new york, in which he preferred charges against them, which were false, and upon which the presidency had acted in chastening them; and therefore the twelve had concluded that the presidency had lost confidence in them; and that whereas, the church in this place had caressed them at the time of their appointment to the apostleship, they now treated them coolly, and also appeared to have lost confidence in them. they spoke of their having been in the work from the beginning almost, and had borne the burden in the heat of the day, and passed through many trials, and that the presidency ought not to suspect their fidelity, nor lose confidence in them, neither ought they to have chastened them upon such testimony as was lying before them; also urged the necessity of an explanation upon the letter which they received from the presidency, and the propriety of their having information respecting their duties, authority, etc., that they might come to an understanding in all things, that they might act in perfect unison and harmony before the lord, and be prepared for the endowment; also that they had preferred a charge against doctor cowdery, for his unchristian conduct, which the presidency had disregarded; also that president oliver cowdery, on a certain occasion, had made use of language to one of the twelve that was unchristian and unbecoming any man; and that they would not submit to such treatment. the remarks of the twelve were made in a very forcible and explicit manner, yet cool and deliberate. president smith observed that the presidency had heard them patiently, and, in turn, should expect to be heard patiently also. and first, he remarked that it was necessary that the twelve should state whether they were determined to persevere in the work of the lord, whether the presidency were able to satisfy them or not. vote called, and carried in the affirmative, unanimously. president smith then said to the twelve that he had not lost confidence in them; they had no reason to suspect his confidence; and that he would be willing to be weighed in the scale of truth, today, in this matter, and risk it in the day of judgment. respecting the chastening contained in the letter in question, which he acknowledged might have been expressed in too harsh language, which was not intentional, he asked their forgiveness, inasmuch as he had hurt their feelings; but nevertheless, the letter that elder m'lellin wrote back to kirtland, while the twelve were in the east, was harsh also, and he was willing to set the one against the other. president smith next proceeded to explain the duty of the twelve, and their authority, which is next to the present presidency, and that the arrangement of the assembly in this place, on the 15th instant, in placing {374} the high councils of kirtland next the presidency, was because the business to be transacted, was business relating to that body in particular, which was to fill the several quorums in kirtland, not because they were first in office, and that the arrangements were the most judicious that could be made on the occasion; also the twelve are not subject to any other than the first presidency, viz., "myself," said the prophet, "sidney rigdon, and frederick g. williams, who are now my counselors; and where i am not, there is no first presidency over the twelve." the prophet also stated to the twelve that he did not countenance the harsh language of president cowdery to them, neither would he countenance it in himself nor in any other man, "although," said he, "i have sometimes spoken too harshly from the impulse of the moment, and inasmuch as i have wounded your feelings, brethren, i ask your forgiveness, for i love you and will hold you up with all my heart in all righteousness, before the lord, and before all men; for be assured, brethren, i am willing to stem the torrent of all opposition, in storms and in tempests, in thunders and in lightnings, by sea and by land, in the wilderness or among false brethren, or mobs, or wherever god in his providence may call us. and i am determined that neither heights nor depths, principalities nor powers, things present or things to come, or any other creature, shall separate me from you. and i will now covenant with you before god, that i will not listen to or credit any derogatory report against any of you, nor condemn you upon any testimony beneath the heavens, short of that testimony which is infallible, until i can see you face to face, and know of a surety; and i do place unremitted confidence in your word, for i believe you to be men of truth. and i ask the same of you, when i tell you anything, that you place equal confidence in my word, for i will not tell you i know anything that i do not know. but i have already consumed more time than i intended when i commenced, and i will now give way to my colleagues." president rigdon arose next and acquiesced in what president smith had said, and acknowledged to the twelve that he had not done as he ought, in not citing dr. warren a. cowdery to trial on the charges that were put into his hands by the twelve; that he neglected his duty in this thing, for which he asked their forgiveness, and would now attend to it, if they desired him to do so; [1] and president rigdon also observed {375} to the twelve, if he had spoken or reproved too harshly at any time, and had injured their feelings by so doing, he asked their forgiveness. president williams arose and acquiesced in the above sentiments, expressed by the prophet and president rigdon, in full, and said many good things. the president of the twelve then called a vote of that body, to know whether they were perfectly satisfied with the explanations given them, and whether they would enter into the covenant the presidency had proposed to them, which was most readily manifested in the affirmative, by raising their hands to heaven in testimony of their willingness and desire to enter into this covenant, and their entire satisfaction with the explanation upon all the difficulties that were on their minds. the brethren then took each other by the hand in confirmation of the covenant, and there was a perfect union of feeling on this occasion, and the hearts of all overflowed with blessings, which the brethren pronounced upon one another's heads as the spirit gave them utterance. in conclusion, the prophet said: "my scribe is included in that covenant, and these blessings with us, for i love him for the truth and integrity that dwell in him. and may god enable us to perform our vows and covenants with each other, in all fidelity and righteousness before him, that our influence may be felt among the nations of the earth, in mighty power, even to rend the kingdoms of darkness asunder, and triumph over priestcraft and spiritual wickedness in high places, and break in pieces all kingdoms that are opposed to the kingdom of christ, and spread the light and truth of the everlasting gospel from the rivers to the ends of the earth." elder beaman came in for counsel, to know whether it was best for him to return before the solemn assembly or not. after consideration, the council advised him to tarry. council dismissed by singing and prayer. warren parish, clerk. [sidenote: testimonies of presidency and twelve.] _sunday, 17_.--attended meeting at the school house at the usual hour; a large congregation assembled. i {376} proceeded to arrange the several quorums present, first the presidency, then the twelve, and the seventy who were present, also the councilors of kirtland and zion. president rigdon then arose and observed that instead of preaching the time would be occupied by the presidency and twelve, in speaking each in his turn until they had all spoken. the lord poured out his spirit upon us, and the brethren began to confess their faults one to the other, and the congregation was soon overwhelmed in tears, and some of our hearts were too big for utterance. the gift of tongues came on us also, like the rushing of a mighty wind, and my soul was filled with the glory of god. [sidenote: marriage and sacrament.] in the afternoon i joined three couple in matrimony, in the public congregation, viz: william f. cahoon and marauda gibbs, harvey stanley and larona cahoon, tunis rapley and louisa cutler. we then administered the sacrament, and dismissed the congregation, which was so large that it was very unpleasant for all. we were then invited to a feast at elder cahoon's which was prepared for the occasion, and had a good time while partaking of the rich repast; and i verily realized that it was good for brethren to dwell together in unity, like the dew upon the mountains of israel, where the lord commanded blessings, even life forevermore. spent the evening at home. _monday, 18_.--attended the hebrew school. this day the elders' school was removed into the temple, in the room adjoining the hebrew school. [sidenote: progress in study of hebrew.] _tuesday, 19_.--spent the day at school. the lord blessed us in our studies. this day we commenced reading in our hebrew bibles with much success. it seems as if the lord opens our minds in a marvelous manner, to understand his word in the original language; and my prayer is that god will speedily endow us with a knowledge of all languages and {377} tongues, that his servants may go forth for the last time the better prepared to bind up the law, and seal up the testimony. form of marriage certificate. i hereby certify, that, agreeable to the rules and regulations of the church of jesus christ of latter-day saints, on matrimony, mr. william f. cahoon and miss nancy m. gibbs, both of this place, were joined in marriage, on sabbath, the 17th, instant. joseph smith, jun., presiding elder of said church. kirtland, ohio, january 19th, 1836. _wednesday, 20_.--attended school at the usual hour, and spent the day in reading and lecturing, and made some advancement in our studies. in the evening i attended a matrimonial occasion with my family, at mr. john johnson's, having been invited to join elder john f. boynton and miss susan lowell in marriage; a large and respectable company assembled, and were seated by elders orson hyde and warren parrish, in the following order--the presidency and their companions in the first seats, the twelve apostles in the second, the seventy in the third, and the remainder of the congregation seated with their companions. elder boynton and lady, with their attendants, came in and were seated in front of the presidency. [sidenote: marriage of j. f. boynton.] a hymn was sung, after which i addressed the throne of grace. i then arose and read aloud a license, (according to the law of the land) granting any minister of the gospel the privilege of solemnizing the rights of matrimony, and after calling for objection, if any there were, against the anticipated alliance between elder boynton and miss lowell; after waiting a sufficient time and hearing no objection, i observed that all forever after this must hold their peace. i then invited them to join hands. i pronounced the ceremony, according to the rules and regulations of the church of the {378} latter-day saints, in the name of god, and in the name of jesus christ. i pronounced upon them the blessings of abraham, isaac, and jacob, and such other blessings as the lord put into my heart; and being much under the influence of a cold, i then gave way, and president rigdon arose and delivered a very forcible address, suited to the occasion, and closed the services of the evening by prayer. [sidenote: the marriage feast.] elders orson hyde, luke s. johnson, and warren parrish, then presented the presidency with three servers of glasses filled with wine, to bless. and it fell to my lot to attend to this duty which i cheerfully discharged. it was then passed round in order, then the cake in the same order; and suffice it to say, our hearts were made glad while partaking of the bounty of earth which was presented, until we had taken our fill; and joy filled every bosom, and the countenances of old and young seemed to bloom alike with cheerfulness and smiles of youth; and an entire unison of feeling seemed to pervade the congregation, and indeed i doubt whether the pages of history can boast of a more splendid and innocent wedding and feast than this, for it was conducted after the order of heaven, which has a time for all things; and this being a time of rejoicing, we heartily embraced it and conducted ourselves accordingly. took leave of the company and returned home. [sidenote: j. w. olived and the prophet.] _thursday, 21_.--this morning, a minister from connecticut, by the name of john w. olived, called at my house and inquired of my father: "does the prophet live here?" my father replied he did not understand him. mr. olived asked the same question again and again, and received the same answer. he finally asked: "does mr. smith live here?" father replied: "o yes, sir, i understand you now." father then stepped into my room and informed me that a gentleman had called to see me. i went into the room where he was, and the first question he asked me, after passing a compliment, {379} was: "how many members have you in your church?" i replied that we had between fifteen hundred and two thousand in this branch. he then asked: "wherein do you differ from other christian denominations?" i replied, that we believe the bible, and they do not. however, he affirmed that he believed the bible. i told him then to be baptized. he replied that he did not realize it to be his duty. but when i laid before him the principles of the gospel, viz: faith and repentance; baptism, for the remission of sins; and the laying on of hands, for the reception of the holy ghost, he manifested much surprise. i observed that the hour for school had arrived, and i must attend. the man appeared astonished at our doctrine, but by no means hostile. [sidenote: washing and anointings in kirtland temple.] about three o'clock, p. m., i dismissed the school, and the presidency retired to the attic story of the printing office, where we attended the ordinance of washing our bodies in pure water. we also perfumed our bodies and our heads in the name of the lord. at early candle-light i met with the presidency at the west school room, in the temple, to attend to the ordinance of anointing our heads with holy oil; also the councils of kirtland and zion met in the two adjoining rooms, and waited in prayer while we attended to the ordinance. i took the oil in my left hand, father smith being seated before me, and the remainder of the presidency encircled him round about. we then stretched our right hands towards heaven, and blessed the oil, and consecrated it in the name of jesus christ. [sidenote: the prophet blessed to lead israel in the last days.] we then laid our hands upon our aged father smith, and invoked the blessings of heaven. i then anointed his head with the consecrated oil, and sealed many blessings upon him. the presidency then in turn laid their hands upon his head, beginning at the oldest, until they had all laid their hands upon him, and pronounced such blessings upon his head, {380} as the lord put into their hearts, all blessing him to be our patriarch, to anoint our heads, and attend to all duties that pertain to that office. the presidency then took the seat in their turn, according to their age, beginning at the oldest, and received their anointing and blessing under the hands of father smith. and in my turn, my father anointed my head, and sealed upon me the blessings of moses, to lead israel in the latter days, even as moses led him in days of old; also the blessings of abraham, isaac and jacob. all of the presidency laid their hands upon me, and pronounced upon my head many prophecies and blessings, many of which i shall not notice at this time. but as paul said, so say i, let us come to visions and revelations. [sidenote: the prophet's vision of the celestial kingdom; alvin smith.] the heavens were opened upon us, and i beheld the celestial kingdom of god, and the glory thereof, whether in the body or out i cannot tell. i saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire; also the blazing throne of god, whereon was seated the father and the son. i saw the beautiful streets of that kingdom, which had the appearance of being paved with gold. i saw fathers adam and abraham, and my father and mother, my brother, alvin, that has long since slept, and marvelled as that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the lord had set his hand to gather israel the second time, and had not been baptized for the remission of sins. thus came the voice of the lord unto me, saying- _revelation_. all who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of god; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom, for i, the lord, will judge all men according to their works, according to the desire of their hearts. {381} [sidenote: the salvation of children.] and i also beheld that all children who die before they arrive at the years of accountability, are saved in the celestial kingdom of heaven. i saw the twelve apostles of the lamb, who are now upon the earth, who hold the keys of this last ministry, in foreign lands, standing together in a circle, much fatigued, with their clothes tattered and feet swollen, with their eyes cast downward, and jesus standing in their midst, and they did not behold him. the savior looked upon them and wept. [sidenote: the prophet's vision of the twelve.] i also beheld elder m'lellin in the south, standing upon a hill, surrounded by a vast multitude, preaching to them, and a lame man standing before him supported by his crutches; he threw them down at his word and leaped as a hart, by the mighty power of god. also, i saw elder brigham young standing in a strange land, in the far south and west, in a desert place, upon a rock in the midst of about a dozen men of color, who appeared hostile. he was preaching to them in their own tongue, and the angel of god standing above his head, with a drawn sword in his hand, protecting him, but he did not see it. and i finally saw the twelve in the celestial kingdom of god. i also beheld the redemption of zion, and many things which the tongue of man cannot describe in full. [sidenote: ministrations of angels.] many of my brethren who received the ordinance with me saw glorious visions also. angels ministered unto them as well as to myself, and the power of the highest rested upon us, the house was filled with the glory of god, and we shouted hosanna to god and the lamb. my scribe also received his anointing with us, and saw, in a vision, the armies of heaven protecting the saints in their return to zion, and many things which i saw. the bishop of kirtland with his counselors, and the bishop of zion with his counselors, were present with us, and received their anointings under the hands of father {382} smith, and this was confirmed by the presidency, and the glories of heaven were unfolded to them also. [sidenote: high councils of zion and kirtland anointed.] we then invited the high councilors of kirtland and zion into our room, and president hyrum smith anointed the head of the president of the councilors in kirtland, and president david whitmer the head of the president of the councilors of zion. the president of each quorum then anointed the heads of his colleagues, each in his turn, beginning at the oldest. [sidenote: further visions and revelations.] the visions of heaven were opened to them also. some of them saw the face of the savior, and others were ministered unto by holy angels, and the spirit of prophecy and revelation was poured out in mighty power; and loud hosannas, and glory to god in the highest, saluted the heavens, for we all communed with the heavenly host. and i saw in my vision all of the presidency in the celestial kingdom of god, and many others that were present. our meeting was opened by singing, and prayer was offered up by the head of each quorum; and closed by singing, and invoking the benediction of heaven, with uplifted hands. retired between one and two o'clock in the morning. _friday 22_.--attended at the school room at the usual hour, but instead of pursuing our studies, we spent the time in rehearsing to each other the glorious scenes that occurred on the preceding evening, while attending to the ordinance of holy anointing. [sidenote: anointing of the twelve and seventy.] in the evening we met at the same place, with the council of the twelve, and the presidency of the seventy, who were to receive this ordinance [of anointing and blessing]. the high councils of kirtland and zion were present also. after calling to order and organizing, the presidency proceeded to consecrate the oil. we then laid our hands upon elder thomas b. marsh, who is president of the twelve, and ordained him to the authority of anointing his brethren. i then poured the {383} consecrated oil upon his head, in the name of jesus christ, and sealed such blessings upon him as the lord put into my heart. the rest of the presidency then laid their hands upon him and blessed him, each in his turn, beginning at the oldest. he then anointed and blessed his brethren from the oldest to the youngest. i also laid my hands upon them, and pronounced many great and glorious things upon their heads. the heavens were opened, and angels ministered unto us. the twelve then proceeded to anoint and bless the presidency of the seventy, and seal upon their heads power and authority to anoint their brethren. the heavens were opened unto elder sylvester smith, and he, leaping up, exclaimed: "the horsemen of israel and the chariots thereof." brother don c. smith was also anointed and blessed to preside over the high priests' quorum. [sidenote: blessing of the lord's anointed.] president rigdon arose to conclude the services of the evening by invoking the blessing of heaven upon the lord's anointed, which he did in an eloquent manner; the congregation shouted a long hosanna: the gift of tongues fell upon us in mighty power, angels mingled their voices with ours, while their presence was in our midst, and unceasing praises swelled our bosoms for the space of half-an-hour. i then observed to the brethren, that it was time to retire. we accordingly closed our interview and returned home at about two o'clock in the morning, and the spirit and visions of god attended me through the night. to the petitions which we sent up to missouri, governor dunklin replied as follows: [2] city of jefferson, jan. 22nd, 1836. _to messrs. w. w. phelps and others_, gentlemen:--your numerous petitions, post-marked "kirtland," {384} came safe to hand. it is unnecessary for me to repeat to you my feelings on the subject of your grievances. what they were you have been already apprised, and, they have undergone no change. your case was presented by me to the last general assembly of the state. they did not legislate upon the subject. i am, however, persuaded, that it was for want of a constitutional power to pass any law that could afford you a proper remedy, prevented their acting upon the subject. your feelings are very natural, when such causes exist to produce them; but you misconceive your case, and, consequently, do not advert to the proper remedy. you cannot make a case of _invasion or insurrection_ of the outrages committed upon your persons or property in jackson county. and, unless one of those could be made out, it would be idle to address the president of the united states. if such a case had been made out, as executive of this state, i should have immediately ordered out a military force to repel or suppress it. the mob in new york, to which you cite me, is not in point. the military force was there resorted to, for the purpose of _quieting_ the mob. you wish this kind of a force used to _restore_ justice. however palpable and grievous the outrages have been upon you, your only remedy for injuries done must be in and through the courts of justice. on a former occasion i informed you i was then in correspondence with the general government, for a depot of arms, on the missouri river, near our western boundary line. for reasons unknown to me, the secretary of war has taken no steps during the last year towards the fulfillment of the subject. i have renewed the subject through our delegation in congress, this winter. when this object shall be attained, it may furnish you a place of resort, for protection, in case of emergency, should you think proper to risk yourselves on your lands, in jackson county, again. respectfully, [signed] danl. dunklin. [sidenote: doubts of alva beaman.] _saturday, 23_.--attended at the school room, as usual, and we came together filled with the spirit, as on the past evening, and did not feel like studying, but commenced conversing upon heavenly things, and we spent the day agreeably and profitably. elder alva beaman had been tempted to doubt the things which we received the evenings before, and he made an humble confession, and asked forgiveness of the school, which was joyfully accorded him, and he said he would try to resist satan in the future. [sidenote: continuation of spiritual meetings.] _sunday, 24_.--met the several quorums in the room {385} under the printing office, and, after organizing and opening by prayer, called upon the high council of kirtland to proceed and confess their sins, as they might be directed by the spirit, and they occupied the first part of the day, and confessed and exhorted as the spirit led. in the afternoon, attended meeting again, and saw the bread and wine administered to the quorums and brethren who were present. in the evening met the presidency in the chamber over the printing room, and counseled on the subject of endowment, and the preparation for the solemn assembly, which is to be called when the house of the lord is finished. [sidenote: illness of warren parrish.] _monday, 25_.--received a line from my scribe, informing me of his ill health, as follows- brother joseph--my great desire is to be in your company and in the assembly of the saints, where god opens the heavens, and exhibits the treasures of eternity. it is the only thing that has stimulated me, for a number of days past, to leave my house; for be assured, dear brother, my bodily affliction is severe. i have a violent cough, more especially at night, which deprives me of my appetite, and my strength fails, and writing has a particular tendency to injure my lungs, while i am under the influence of such a cough. i therefore, with reluctance, send your journal to you, until my health improves. yours in haste, warren parish. p. s.--brother joseph, pray for me, and ask the prayers of the class on my account also. w. p. appointed elder sylvester smith, acting scribe, for the time being, or, till elder parrish shall recover his health. spent the day at home, receiving visitors. [sidenote: arrival of prof. seixas.] _tuesday, 26_.--mr. seixas arrived from hudson, to teach the hebrew language, and i attended upon the organizing of the class, for the purpose of receiving lectures upon hebrew grammar. his hours of instruction are from ten to eleven, a. m.; and from two to {386} three, p. m. his instruction pleased me much. i think he will be a help to the class in learning hebrew. _wednesday, 27_.--attended school as usual, and also attended to other matters which came before me. _thursday, 28_.--attended school at the usual hour. [sidenote: continuation of ministrations and visions.] in the evening met the quorum of high priests, in the west room of the upper loft of the lord's house, and, in company with my counselors, consecrated and anointed the counselors of the presidents of the high priests' quorum, and, having instructed them and set the quorum in order, i left them to perform the holy anointing, and went to the quorum of elders at the other end of the room. i assisted in anointing the counselors of the president of the elders, and gave the instruction necessary for the occasion, and left the president and his counselors to anoint the elders while i should go to the adjoining room, and attend to organizing and instructing the quorum of the seventy. i found the twelve apostles assembled with this quorum, and i proceeded, with the quorum of the presidency, to instruct them, and also the seven presidents of the seventy elders, to call upon god with up-lifted hands, to seal the blessings which had been promised to them by the holy anointing. as i organized this quorum, with the presidency in this room, president sylvester smith saw a pillar of fire rest down and abide upon the heads of the quorum, as we stood in the midst of the twelve. when the twelve and the seven presidents were through with their sealing prayer, i called upon president sidney rigdon to seal them with uplifted hands; and when he had done this, and cried hosanna, that all the congregation should join him, and shout hosanna to god and the lamb, and glory to god in the highest. it was done so, and elder roger orton saw a mighty angel riding upon a horse of fire, with a flaming sword in his hand, followed by five others, encircle the house, and protect the saints, even the lord's anointed, from the power of satan and a {387} host of evil spirits, which were striving to disturb the saints. president william smith, one of the twelve, saw the heavens opened, and the lord's host protecting the lord's anointed. president zebedee coltrin, one of the seven presidents of the seventy, saw the savior extended before him, as upon the cross, and a little after, crowned with glory upon his head above the brightness of the sun. after these things were over, and a glorious vision, which i saw, had passed, i instructed the seven presidents to proceed and anoint the seventy, and returned to the room of the high priests and elders, and attended to the sealing of what they had done, with up-lifted hands. the lord assisted my brother, don carlos, the president of the high priests, to go forward with the anointing of the high priests, so that he had performed it to the acceptance of the lord, notwithstanding he was very young and inexperienced in such duties; and i felt to praise god with a loud hosanna, for his goodness to me and my father's family, and to all the children of men. praise the lord, all ye, his saints, praise his holy name. after these quorums were dismissed, i retired to my home, filled with the spirit, and my soul cried hosanna to god and the lamb, through the silent watches of the night; and while my eyes were closed in sleep, the visions of the lord were sweet unto me, and his glory was round about me. praise the lord. _friday, 29_.--attended school and read hebrew. i received a line from the presidency of the elders' quorum, they wishing to know whom they should receive into their quorum, i answered verbally. [sidenote: the prophet feasts his father's family.] afternoon, i called in all my father's family and made a feast, and related my feelings towards them. my father pronounced patriarchal blessings on the heads of henry gannet, charles h. smith, marietta carter, angeline carter, johanna carter, and {388} nancy carter. this was a good time to me, and all the family rejoiced together. we continued the meeting till about eight o'clock in the evening, and related the goodness of god to us, in opening our eyes to see the visions of heaven, and in sending his holy angels to minister unto us the word of life. we sang the praise of god in animated strains, and the power of union and love was felt and enjoyed. _saturday, 30_.--attended school, as usual, and waited upon several visitors, and showed them the record of abraham. mr. seixas, our hebrew teacher, examined it with deep interest, and pronounced it to be original beyond all doubt. he is a man of excellent understanding, and has a knowledge of many languages which were spoken by the ancients, and he is an honorable man, so far as i can judge yet. _resolutions_. at a conference of the presidency of the church, it was resolved that no one be ordained to an office in the church in kirtland, without the voice of the several quorums, when assembled for church business. resolved--that alva beaman, president of the elders, be directed to give to the presidents of the church a list of the names of the several elders, comprising his quorum, and all other elders in kirtland, not belonging to any quorum now established. resolved--that harvey whitlock be restored to the church, in full fellowship, on his being rebaptized, and after, be ordained to the high priesthood. oliver cowdery, clerk. [sidenote: anointing the seventy.] in the evening, went to the upper rooms of the lord's house, and set the different quorums in order. instructed the presidents of the seventy concerning the order of their anointing, and requested them to proceed and anoint the seventy. having set all the quorums in order, i returned to my house, being weary with continual anxiety and labor, in putting all the authorities in order, and in striving to purify them for the solemn assembly, according to the commandment of the lord. {389} _sunday, 31_.--attended divine service in the school house, arranged the several quorums of the authorities of the church, appointed doorkeepers to keep order about the door, because of the crowd, and to prevent the house from being excessively crowded. the high council of zion occupied the first part of the day, in speaking as they were led, and relating experiences, trials, etc. afternoon. house came to order, as usual, and president sidney rigdon delivered a short discourse, and we attended to the breaking of bread. in the evening, my father attended to the blessing of three brethren, at president oliver cowdery's. spent the evening at home. footnotes 1. evidently this matter concerning warren a. cowdery was afterwards taken up and settled amicably, as the doctor published the following note of explanation and acknowledgment in the february, 1836, number of the _messenger and advocate_ "notice. "i hereby give to all whom it may concern, that messrs. t. b. marsh and others, denominated the 'twelve,' while on their mission to the east, last season, received a letter from the presidency of the church in which they were censured for neglecting to teach the church in freedom, cattaraugus county, n. y., the necessity of contributing of their earthly substance for the building of the house of the lord in this place. the rebuke from the presidency, (as the undersigned has been informed) was predicated upon a letter addressed by him, to the presidents or some one of them, stating that they, the twelve, taught no such thing. the undersigned although actuated by the purest motives at the time he wrote believing he had stated nothing but the truth, has since become satisfied from the best of evidence, that that particular item in their instructions was not omitted as he had represented, he, therefore, most deeply regrets it, being sensible as he now is, that he was the cause (although innocent) of wounding the best of feelings, and depressing spirits buoyant with hope, while in the field of useful labor at a distance from home."--w. a. cowdery. 2. the communication from governor dunklin, of missouri, which follows, is found as "note h," in the addenda of the manuscript history, book "b." and is placed here in the prophet's narrative, under the date on which it was written, _viz_. january 22, 1836. {390} chapter xxviii. the prophet's ministry and studies in kirtland. [sidenote: further arrangements for the study of hebrew.] _monday, february 1, 1836_--attended school as usual, and in company with the other members of the committee organized another class of thirty, to receive mr. seixas' lectures on the hebrew. in the evening, attended to the organizing of the quorums of high priests, elders, seventy, and bishops, in the upper rooms of the house of the lord, and after blessing each quorum in the name of the lord, i returned home. i had another interview with mr. seixas, our hebrew teacher, and related to him some of the dealings of god with me, and gave him some of the evidence of the truth of the work of the latter days. he listened cordially and did not oppose. _tuesday 2_.--attended school as usual, and to various other duties. [sidenote: the gathering of israel.] went to the school house in the evening, and heard an animated discourse delivered by president rigdon. he touched on the outlines of our faith, showed the scattering and gathering of israel, from the scriptures, and the stick of joseph in the hands of ephraim, as also from the scriptures of moses. it was an interesting meeting, the spirit bore record that the lord was well pleased. _wednesday, 3_.--morning, attended our hebrew lecture. [sidenote: names for the second quorum of seventy.] afternoon, studied with oliver cowdery and sylvester smith. received many visitors, and showed them the {391} records of abraham. my father blessed three with a patriarchal blessing. president alva beaman handed in seventy of his quorum designed for another seventy if god will. [sidenote: hebrew class arrangements] _thursday, 4_.--attended school, and assisted in forming a class of twenty-two members to read at three o'clock, p. m. the other twenty-three read at eleven o'clock. the first class recites at a quarter before ten, a. m., and the second a quarter before two, p. m. we have a great want of books, but are determined to do the best we can. may the lord help us to obtain this language, that we may read the scriptures in the language in which they were given. _friday, 5_.--attended school, and assisted the committee to make arrangements to supply the third and fourth classes with books; concluded to divide a bible into several parts, for the benefit of said classes; continued my studies in the hebrew; received several visitors, and attended various duties. [sidenote: arrangements of quorums to receive spiritual blessings.] _saturday, 6_.--called the anointed together to receive the seal of all their blessings. the high priests and elders in the council room as usual, the seventy with the twelve in the second room, and the bishops in the third. i labored with each of these quorums for some time to bring them to the order which god had shown to me, which is as follows: the first part to be spent in solemn prayer before god, without any talking or confusion; and the conclusion with a sealing prayer by president rigdon, when all the quorums were to shout with one accord a solemn hosanna to god and the lamb, with an amen, amen and amen; and then all take seats and lift up their hearts in silent prayer to god, and if any obtain a prophecy or vision, to rise and speak that all may be edified and rejoice together. i had considerable trouble to get all the quorums united in this order. i went from room to room repeatedly, and {392} charged each separately, assuring them that it was according to the mind of god, yet, notwithstanding all my labor, while i was in the east room with the bishops' quorum, i felt, by the spirit, that something was wrong in the quorum of elders in the west room, and i immediately requested presidents oliver cowdery and hyrum smith to go in and see what was the matter. the quorum of elders had not observed the order which i had given them, and were reminded of it by president don carlos smith, and mildly requested to preserve order, and continue in prayer. some of them replied that they had a teacher of their own, and did not wish to be troubled by others. this caused the spirit of the lord to withdraw; this interrupted the meeting, and this quorum lost their blessing in a great measure. the other quorums were more careful, and the quorum of the seventy enjoyed a great flow of the holy spirit. many arose and spoke, testifying that they were filled with the holy ghost, which was like fire in their bones, so that they could not hold their peace, but were constrained to cry hosanna to god and the lamb, and glory in the highest. [sidenote: visions in the kirtland temple.] president william smith, one of the twelve, saw a vision of the twelve, and seven in council together in old england, and prophesied that a great work would be done by them in the old countries, and god was already beginning to work in the hearts of the people. president zebedee coltrin, one of the seven, saw a vision of the lord's host. and others were filled with the spirit, and spake with tongues and prophesied. this was a time of rejoicing long to be remembered. praise the lord. _sunday, 7_.--attended meeting at the usual hour. the quorums were seated according to their official standing in the church. the bishop of zion and his counselors occupied the forenoon in confession and exhortation. the {393} bishop of kirtland and his counselors occupied the stand in the afternoon. the discourses of these two quorums were interesting. a number of letters of commendation were presented and read, a vote was called, and all were received into the church in kirtland. bread was broken and blessed, and while it was passing, president rigdon commenced speaking from acts 2, and continued about fifteen minutes. his reasoning was good. the wine was then blessed and passed, after which meeting dismissed. in the evening, met with the presidency in the loft of the printing office, in company with the presidency of the seventy, to choose other seventy also. blessed one of the zion brethren. dismissed and retired. _monday, 8_.--attended school at the usual hour. [sidenote: warren parrish resumes his duty as scribe.] in the afternoon, lectured in the upper room of the printing office with some of the brethren. at evening, visited mr. seixas, in company with presidents rigdon and cowdery. he conversed freely; is an interesting man. elder parrish, my scribe, received my journal again. his health is so much improved, that he thinks he will be able, with the blessing of god, to perform his duty. _tuesday, 9_.--spent the day in studying the hebrew language. fine weather and sleighing. evening at home. _wednesday, 10_.--at ten o'clock, met at the school room to read hebrew. afternoon, read in the upper room of the printing office. [sidenote: hyrum smith meets with an accident.] at four o'clock, called at the school room in the temple to make some arrangements concerning the classes. on my return, i was informed that brother hyrum smith had cut himself. i immediately repaired to his house, and found him badly wounded in his left arm, he had fallen on his ax, which caused a wound about four or five inches in length. doctor williams sewed it up and dressed it, and i feel to thank god that it is no worse, and i ask my heavenly father in the name of jesus christ to heal my brother {394} hyrum, and bless my father's family, one and all, with peace and plenty, and eternal life. _thursday, 11_.--attended school, and read hebrew with the morning class. spent the afternoon in reading, and in exhibiting the egyptian records to those who called to see me, and heaven's blessings have attended me. _friday, 12_.--spent the day in reading hebrew, and attending to the duties of my family, and the duties of the church. [sidenote: remarks of the prophet on those unworthy of the ministry.] i met in company with the several quorums in the school room in the temple, at evening, to take into consideration the subject of ordination. i made some remarks upon the subject of our meeting, which were as follows: many are desiring to be ordained to the ministry, who are not called, consequently the lord is displeased. secondly, many already have been ordained, who ought not to hold official stations in the church, because they dishonor themselves and the church, and bring persecution swiftly upon us, in consequence of their zeal without knowledge. i requested the quorums to take some measures to regulate the same. i proposed some resolutions, and remarked to the brethren that the subject was now before them, and open for discussion. the subject was discussed by presidents sidney rigdon and oliver cowdery, and elder martin harris, and others, and resolutions were drafted by my scribe (who served as clerk on the occasion), read, and rejected. it was then proposed that i should indite resolutions, which i did as follows: _the prophet's draft of resolutions_. first. resolved--that no one be ordained to any office in the church in this stake of zion, at kirtland, without the unanimous voice of the several bodies that constitute this quorum, who are appointed to do church business in the name of said church, viz., the presidency of the church; the twelve apostles of the lamb; the twelve high councilors of kirtland; the twelve high {395} councilors of zion; the bishop of kirtland and his counselors; the bishop of zion and his counselors; and the seven presidents of seventies; until otherwise ordered by said quorums. second. and further resolved--that no one be ordained in the branches of said church abroad, unless they are recommended by the voice of the respective branches of the church to which they belong, to a general conference appointed by the heads of the church, and from that conference receive their ordination. the foregoing resolutions were concurred in by the presidents of the seventies. _saturday, 13_.--spent the day in reading hebrew. at noon i prepared a horse and sleigh for professor seixas to go to hudson and see his family. _action of the twelve on the resolutions governing ordinations_. at one o'clock p. m. the council of the twelve apostles met in the house of the lord, and after prayer and consultation upon the nature and expediency of the preceding resolutions offered in council on the 12th instant, it was unanimously agreed to offer the following amendment to the second resolution, (perfectly acquiescing in the first) viz.: that none be ordained to any office in the branches to which they belong; but to be recommended to a general conference appointed by those, or under the direction of those, who are designated in the book of doctrine and covenants, as having authority to ordain and set in order all the officers of the church abroad, and from that conference receive their ordination. thomas b. marsh, chairman. orson hyde, wm. e. m'lellin, clerks. _sunday, 14_.--attended to the ordinance of baptism before meeting. [sidenote: the faith and confidence of seventy.] at the usual hour attended meeting. the presidents of the seventy expressed their feelings on the occasion, and their faith in the book of mormon and the revelations, also their entire confidence in all the quorums that are organized in the church of latter-day saints. a good time--the spirit of god {396} rested upon the congregation. administered the sacrament, and confirmed a number that had been baptized, and then dismissed the meeting. _monday 15_.--attended school at the usual hours. [sidenote: progress in the study of hebrew.] spent the afternoon in reading hebrew and in receiving and waiting on visitors. on this day we commenced translating the hebrew language, under the instruction of professor seixas, and he stated that we were the most forward of any class he ever instructed for the same length of time. _tuesday, 16_.--attended school at the usual hour. resumed our translating, and made rapid progress. many called to see the house of the lord, and the egyptian manuscript, and to visit me. extremely cold weather, and fine sleighing. _wednesday, 17_.--attended the school and read and translated with my class as usual. my soul delights in reading the word of the lord in the original, and i am determined to pursue the study of the languages, until i shall become master of them, if i am permitted to live long enough. at any rate, so long as i do live, i am determined to make this my object; and with the blessing of god, i shall succeed to my satisfaction. elder coe called to make some arrangements about the egyptian mummies and records. he proposes to hire a room at john johnson's inn, and exhibit them there from day to day, at certain hours, that some benefit may be derived from them. i complied with his request, and only observed that they must be managed with prudence and care, especially the manuscripts. _action of the kirtland high council on the resolutions on ordinations_. the high council of kirtland met in the house of the lord at six o'clock, p. m., to discuss the subject of ordination, as laid before the council on the 12th instant; and also the proposed amendment of the twelve apostles of the 13th. after discussing the resolutions drawn {397} by president smith, it was voted unanimously that they should remain entire, and the proposed amendment of the twelve apostles be rejected. joseph c. kingsbury, clerk. _thursday, 18_.--spent the day as usual in attending to my family concerns, receiving and waiting upon those who called for instructions, and attending to my studies. _action of the high council of zion on the resolution on ordinations_. the high council of zion met in the upper room of the printing office at seven o'clock p.m. to discuss the subject of ordination, as laid before them in the council of the 12th instant, and also the amendment of the twelve apostles. after discussing the resolutions drawn up by the president, it was voted unanimously that they should remain, and that we perfectly acquiesce in said resolutions without any alteration or amendment. elias higbee, clerk. [sidenote: the prophet's regard for prof. seixas.] _friday, 19_.--attended with the morning class and translated. professor seixas handed me the names of a few whom he had selected from the first class, and requested us to meet together this afternoon and lecture, which we did, in the upper room of the printing office. the names are as follows: presidents sidney rigdon, oliver cowdery, william w. phelps, bishop edward partridge, elders william e. m'lellin, orson hyde, orson pratt, sylvester smith, myself, and scribe. these, and prof. seixas, to meet one hour on the following morning. i conversed with mr. seixas on the subject of religion, at my house this afternoon. he listened with attention, and appeared interested with my remarks. and i believe the lord is striving with him, by his holy spirit, and that he will eventually embrace the new and everlasting covenant, for he is a chosen vessel unto the lord to do his people good; but i forbear lest i get to prophesying upon his head. {398} this evening president rigdon and myself called at mr. seixas' lodgings and conversed with him upon the subject of the school. had a pleasant interview. _saturday, 20_.--at home attending to my domestic concerns. at nine o'clock attended the school, and translated with the morning class. spent the afternoon with my class in the printing office and the evening at home. [sidenote: the varied activities of the prophet.] _sunday, 21_.--spent the day at home in reading, meditation and prayer. i reviewed my lesson in hebrew. some three or four persons were baptized, and the powers of darkness seem to be giving way on all sides. many who have been enemies to the work of the lord, are beginning to enquire into the faith of the latter-day saints, and are friendly. _monday, 22_.--translated hebrew with the first class in the morning. returned home and made out my returns, to the county clerk on eleven marriages which i had solemnized within three months--eight by license from the clerk of the court of common pleas in geauga county, ohio, and three by publishment. sent them to chardon by elijah fuller. i baptized john o. waterman. spent the afternoon translating with my scribe, elder warren parrish, at his house. at four o'clock met professor seixas and the school committee at the printing office, to make some arrangements for the advancement of the several classes. _action of the first presidency on the resolutions on ordinations_. the presidency of the church met and took in consideration the resolutions presented to the twelve apostles, (dated feb. 12th), the presidents of seventies, the high councils of the church for zion and kirtland. after due deliberation it was unanimously agreed that the original resolutions be adopted without amendments. oliver cowdery, clerk of council. {399} the lower room of the temple is now prepared for painting. elder brigham young was obliged to leave the hebrew class and superintend the painting of the lower room until finished. [1] this afternoon the sisters met to make the veil of the temple. father smith presided over them, and gave them much good instruction. closed by singing and prayer, which is customary at the commencement and close of all councils and meetings of the church of latter-day saints, although not always mentioned in this record. _tuesday, 23_.--read and translated hebrew. this afternoon the sisters met again at the temple to work on the veil. [2] towards the close of the day i met with the presidency and many of the brethren in the house of the lord, and made some remarks from the pulpit upon the rise and progress of the church of christ of latter-day saints, and pronounced a blessing upon the sisters, for their liberality in giving their services so cheerfully, to make the veil for the lord's house; also upon the congregation; and dismissed. _wednesday, 24_.--attended to my studies as usual. [sidenote: the selection of men for the ministry.] in the evening, met the quorums at the school room in the temple to take into consideration the propriety or {400} impropriety of ordaining a large number of individuals who wish to be ordained to official stations in the church. each individual's name was presented and the voice of the assembly called; and william wightman, charles wightman, david cluff, truman jackson, reuben barton, daniel miles, and moses daily, were received, and nineteen were rejected. their ordinations deferred until another time. presidents orson hyde, oliver cowdery, and sylvester smith, were nominated to draft rules and regulations concerning licenses, and by vote of the assembly passed unanimously. thomas burdick was chosen by nomination to officiate as clerk, to record licenses, and is to receive pay for his services. also voted that the twelve and seventy see that the calls for preaching in the region round about kirtland be attended to, and filled by judicious elders of this church. _tuesday, 25_.--attended to my studies as usual, and made some advancement. in the afternoon i was called upon by elder rigdon to go and see his wife, who was very sick. i did so in company with my scribe. we prayed for her and anointed her in the name of the lord, and she began to recover from that very hour. returned home and spent the evening there. _friday, 26_.--read hebrew with the first class in the morning. spent the afternoon in the printing office. settled some misunderstanding between brother william smith and professor seixas. _saturday 27_.--cold, and fine sleighing. i prepared my horse and sleigh for mr. seixas to ride to hudson and visit his family, to return on monday next. attended with my class at the printing office, both in the forenoon and afternoon, lectured and also translated hebrew. [sidenote: respectful inquiries about the work.] _sunday, 28_.--this morning two gentlemen, late from {401} scotland, called to see me, to make inquiries about the work of the lord in these last days. they treated me with respect, and the interview was pleasing to me, and i presume interesting to them. they attended our meeting with me, and expressed satisfaction at what they heard. they spoke of irving, [3] the religious reformer, and his prophecies. after meeting i returned home and spent the after part of the day and evening in reading and translating the hebrew. [sidenote: the manliness of elder morey.] _monday, 29_.--spent the day in studying as usual. a man called to see the house of the lord, in company with another gentleman. on entering the door they were politely invited, by the gentleman who had charge of the house, to take off their hats. one of them replied with the request unhesitatingly, while the other observed that he would not take off his hat nor bow to "jo smith," but that he had made "jo" bow to him at a certain time. he was immediately informed by elder morey, the keeper of the house, that his first business was to leave, for when a man insulted joseph smith he, brother morey, was himself insulted. the man manifested much anger, but left the house. for this independence and resolution of elder morey, i respect him, and for the love he manifested towards me; and may israel's god bless him, and give him an ascendency over all his enemies. this afternoon professor seixas returned from hudson and brought a few more hebrew bibles and one grammar of his second edition. weather warm and sleighing failing fast. _tuesday, march 1, 1836_.--attended school in the forenoon. in the afternoon, at the printing office, and read and translated with my class until four o'clock. returned home and attended to my domestic concerns. we have {402} as yet fine sleighing, which is uncommon in this country at this season of the year. _wednesday, 2_.--pursued my studies as usual. at seven o'clock in the evening the first class met, agreeable to the request of mr. seixas, at elder orson hyde's, to spend one hour in translating. returned at eight o'clock. [sidenote: misunderstanding over sale of bibles.] _thursday, 3_.--attended to my studies in the hebrew school. some misunderstanding took place between professor seixas and some of his scholars respecting the sale of his bibles. his feelings were much hurt, apparently. he made some remarks concerning it to each class. at noon he called on the school committee, his feelings much depressed. we gave him all the satisfaction we could in righteousness, and his feelings were measurably allayed. this evening the several quorums met agreeable to adjournment, and were organized according to their official standing in the church. i then arose and made some remarks on the object of our meeting, as follows: first--to receive or reject certain resolutions that were drafted by a committee chosen for that purpose, at a preceding meeting, respecting licenses for elders and other official members. second--to sanction, by the united voice of the quorums, certain resolutions respecting ordaining members that have passed through each quorum separately, without any alteration or amendment, excepting in the quorum of the twelve. [sidenote: final action on resolutions on ordinations and licenses.] after singing and prayer, president oliver cowdery, chairman of the committee appointed on the 24th ultimo, to draft resolutions respecting licenses, arose and made report in behalf of the committee, which was read three times by the chairman. the third time he read the resolutions he gave time and opportunity, after reading each article, for objections to be made, if any there were. no objections {403} were raised, or alterations made, but an addition was made to the sixth article extending the powers of the chairman and clerk _pro tem_. to sign licenses, etc. i then observed that these resolutions must needs pass through each quorum separately, beginning at the presidency of each quorum, and consequently it must first be thrown into the hands of the president of the deacons and his council, as equal rights and privileges is my motto; and one man is as good as another, if he behaves as well; and that all men should be esteemed alike, without regard to distinctions of an official nature. the resolutions were passed by the president of the deacons and his council by unanimous voice. it was then presented before the presidents of the several quorums and their counselors in the following order, and in the same manner as before, viz: the teachers, priests, bishop of kirtland, bishop of zion, elders, high priests, seventy, high council of zion, high council of kirtland, the twelve, and, lastly, passed into the hands of the presidency of the church, and all the quorums, and received their unanimous sanction. the resolutions are as follows: _resolutions on ordinations and licenses_. whereas, the records of the several conferences held by the elders of the church, and the ordination of many of the official members of the same, in many cases, have been imperfectly kept since its organization, to avoid ever after any inconvenience, difficulty or injury, in consequence of such neglect, your committee recommend: first--that all licenses hereafter granted by these authorities assembled as a quorum, or by general conference held for the purpose of transacting the business of the church, be recorded at full length by the clerk appointed for that purpose, in a book to be kept in this branch of the church, until it shall be thought advisable by the heads of the church to order other books and appoint other clerks, to record licenses as above; and that said recording clerk be required to indorse a certificate under his own hand and signature, on the back of said licenses, specifying the time when, and place where, such license was recorded, and also a reference to the letter and page of the book containing the same. {404} second--that this quorum appoint two persons to sign licenses given as aforesaid, one as chairman, and the other as clerk of conference; and that it shall be the duty of said persons appointed to sign licenses as clerk of conference immediately hereafter, to deliver the same into the hands of the recording clerk. third--that all general conferences abroad give each individual whom they ordain, a certificate, signed by the chairman and clerk of said conference, stating the time and place of such conference, and the office to which the individual has been ordained; and that when such certificate has been forwarded to the person hereafter authorized to sign licenses as clerk of conference, such person shall, together with chairman of conference, immediately sign a license; and said clerk of conference shall, after the same has been recorded, forward to the proper person. fourth--that all official members in good standing and fellowship in the various branches of this church, be requested to forward their present licenses, accompanied by a certificate of their virtuous and faithful walk before the lord, signed by the chairman and clerk of a general conference, or by the clerk of a branch of the church in which such official member resides, by the advice and direction of such church, to the clerk of conference, whose duty it shall be to fill a new license, as directed in the third article; and that all licenses, signed, recorded, and endorsed, as specified in the first article, shall be considered good, and valid to all intents and purposes, in the business and spiritual affairs of this church, as a religions society, or before any court of record of this or any other country, wherein preachers of the gospel are entitled to special privileges, answering in all respects as an original record, without the necessity of referring to any other document. fifth--that the recording clerk be required to publish quarterly a paper published by some member or members of this church, a list of the names of the several persons for whom he has recorded licenses within the last quarter of a year. sixth--that this quorum appoint two persons to sign licenses as chairman and clerk of conference _pro tem_. for the standing chairman and clerk, who shall be appointed as named in the second article, and also to act in their absence, in signing other licenses, as specified in the foregoing article. president joseph smith, jun., was nominated as chairman, frederick g. williams, as clerk, and sidney rigdon as chairman _pro tem_ and oliver cowdery as clerk _pro tem_. vote from the several quorums called, in their order, and passed unanimously. president joseph smith, jun., made some remarks upon the resolution offered to the council on the 12th of february. followed by {405} president thomas b. marsh, who called a vote of his quorum to ascertain whether they would repeal their amendment of the 13th of february. and nine of the twelve voted in the affirmative, and three, viz., john f. boynton, lyman e. johnson, and orson pratt, in the negative. and the original resolution of the 12th of february was passed. dismissed by prayer, half-past nine o'clock. oliver cowdery, clerk. _friday, 4_.--attended school as usual. the sleighing is failing fast, the icy chains of winter seem to be giving way under the influence of the returning sun, and spring will soon open to us with all its charms. [sidenote: the board kiln again fired.] _saturday, 5_.--attended school. in the afternoon the board kiln took fire and the lumber was principally consumed. to the best of my recollection this is the fifth or sixth time it has burned this winter. _sunday, 6_--spent the day at home in the enjoyment of the society of my family, around the social fireside. _monday, 7_.--spent the day in attending to my studies. at the evening, met with my class at professor seixas' room and translated the 17th chapter of genesis. after the class was dismissed i was requested to tarry, with the rest of the committee, to make some arrangements about paying mr. seixas for his instruction, and to engage him for another quarter. we did not arrive at anything definite upon the point. however, mr. seixas has agreed to teach us three weeks longer, and perhaps a quarter, after having a vacation of two weeks, at the expiration of the present course. _tuesday, 8_.--attended school and translated most of the 22nd chapter of genesis. after my class was dismissed, retired to the printing office and translated ten verses of the 3rd of exodus, which, with the first and second psalms, are our next lesson. _wednesday, 9_.--attended school as usual. _thursday, 10_.--attended school in the morning afternoon, read hebrew in the office. {406} at evening went down to the professor's room, to be instructed by him in the language. on account of the storm the class did not meet. [sidenote: further arrangements of hebrew classes.] _friday, 11_.--met with the morning class at nine o'clock. at ten, went into the office and made a division of our class for private studies, for our better accommodation and advancement in the language we are studying. presidents rigdon, phelps, and cowdery, met at the printing office; elders orson pratt, sylvester smith, and bishop partridge, at luke s. johnson's; elders m'lellin, orson hyde, and warren parrish, on the flats. this evening our class met at mr. seixas' room and spent an hour in our studies. class dismissed and retired, except the school committee, who tarried and made some arrangements with mr. seixas about continuing longer with us and bringing his family to this place. this has been a very stormy day, and the snow is still falling fast, and the prospect is fair for another run of sleighing, which is uncommon for this country at this season of the year. [sidenote: the prophet's reflection on intemperance.] _saturday, 12_.--engaged a team to go to hudson after mr. seixas' family and goods, also a horse and carriage for himself and wife. cold weather and fine sleighing. i was informed today that a man by the name of clark, who was under the influence of ardent spirits froze to death last night, near this place. how long, o lord, will this monster intemperance find its victims on the earth! i fear until the earth is swept with the wrath and indignation of god, and christ's kingdom becomes universal. o, come, lord jesus, and cut short thy work in righteousness. elder solomon hancock received a letter from missouri bearing the painful intelligence of the death of his wife. may the lord bless him and comfort him in this hour of affliction. [sidenote: removal of the presidency and twelve to zion contemplated.] _sunday, 13_.--met with the presidency and some of {407} the twelve, and counseled with them upon the subject of removing to zion this spring. we conversed freely upon the importance of her redemption, the necessity of the presidency removing to that place, that their influence might be more effectually used in gathering the saints to that country; and we finally resolved to emigrate on or before the 15th of may next, if kind providence smiles upon us and opens the way before us. _monday, 14_.--attended school as usual. professor seixas returned from hudson with his family. _tuesday, 15_.--at school in the forenoon. in the afternoon met in the printing office. received and waited upon those who called to see me, and attended to my domestic concerns. in the evening met in the printing office and listened to a lecture on grammar. _wednesday, 16_.--pursued my studies in the hebrew language. [sidenote: the temple choir.] in the evening met the choir of singers in the temple. they performed admirably considering the opportunities they have had. _thursday, 17_.--at school in the morning; in the afternoon in the office. in the evening met with the quorum in the west school room of the lord's house to receive or reject certain individuals whose names were submitted for ordination, erastus b. whitman, osmon m. duel, chapman duncan, joshua bosley, and heman hyde, were received, and four were rejected by the united voice of the assembly. _friday, 18_.--attended school with the morning class. [sidenote: death of susan johnson.] at ten o'clock went to the school house to attend the funeral of susan johnson, daughter of ezekiel johnson. she was a member of the church of latter-day saints, and remained strong in the faith until her spirit took its departure from time into eternity. may god bless and comfort her afflicted parents, family, {408} connections and friends. president rigdon delivered a fine discourse on the occasion, and much solemnity prevailed. _saturday, 19_.--read hebrew with the morning class. spent the day in attending to my domestic concerns and the affairs of the church. _withdrawal of objections to the resolutions on ordinations_. elders orson pratt, john f. boynton, and lyman e. johnson, met the presidency of the church and verbally withdrew all objections to the second resolution presented to the quorums by the presidency, on the 12th of february, for the regulation of ordinations. oliver cowdery, clerk of conference. _sunday, 20_.--attended the house of worship. the quorum of high priests delivered short addresses to the congregation, in a very feeling and impressive manner. one individual was baptized during intermission. in the afternoon administered the lord's supper, as we are wont to do on every sabbath, and the lord blessed our souls with the outpouring of his spirit, and we were made to rejoice in his goodness. [sidenote: elders obtain from the courts licenses to perform marriages.] _monday, 21_.--at school in the morning. after school went to the printing office and prepared a number of elders' licenses, to send by elder palmer to the court of medina county, in order to obtain licenses to marry, as the court in this county will not grant us this privilege. ten persons were baptized in this place. _tuesday, 22_.--read hebrew with the morning class. five young men were received into the church by baptism in this place today. this is a stormy day, the snow is nearly a foot deep, an uncommon storm for this season of the year. _wednesday, 23_.--attended school. a pleasant day and fine sleighing. two were received into the church by baptism. {409} _thursday, 24_.--attended school as usual. in the evening met with my class at the printing office and listened to a lecture by professor seixas, upon the hebrew language. after we were dismissed, we called at the school room to hear the choir of singers perform, which they did admirably. five more were received into the church by baptism this day. _friday, 25_.--attended school with the morning class, also at five o'clock p. m., and heard a lecture upon the hebrew grammar. we have pleasant weather and good sleighing. _saturday, 26_.--at home in the morning attending to my domestic concerns. after breakfast met with the presidency to make arrangements for the solemn assembly; this business occupied the remainder of the day. footnotes 1. elder brigham young, it should be remembered, in the town of aurelius, cayuga county, new york, had for twelve years followed the occupation of carpenter, joiner, painter and glazier. (see life of brigham young, tullidge, p. 77). hence this appointment to supervise the work mentioned. 2. "the temple was so constructed that with white canvas curtains that could be dropped and raised at pleasure, the lower story was, whenever occasion required, divided into four sections or compartments. * * * * the two sets of pulpits, one on the east and the other to the west end of the building were intersected by the curtains extending from east to west, so as to leave half their lengths in each apartment, and they were occupied by the presiding officers who directed the services. thus four separate meetings could be in session at the same time without in the least interfering with each other, giving opportunity for four to exercise instead of one."--(eliza r. snow, autobiography and family record of lorenzo snow, p. 12). it was upon these canvas curtains or "veils" that the sisters were at work as stated in the text. 3. this is mr. edward irving, the scotch clergyman who founded the sect of the irvingites. see pp. 233-4 this volume. {410} chapter xxix. dedication of the kirtland temple--spiritual manifestations. [sidenote: gathering of the saints to the dedication.] _sunday, march 27_.--the congregation began to assemble at the temple, at about seven o'clock, an hour earlier than the doors were to be opened. many brethren had come in from the regions round about, to witness the dedication of the lord's house and share in his blessings; and such was the anxiety on this occasion that some hundreds (probably five or six) assembled before the doors were opened. the presidents entered with the doorkeepers, and stationed the latter at the inner and outer doors; also placed our stewards to receive donations from those who should feel disposed to contribute something to defray the expense of building the house of the lord. we also dedicated the pulpits, and consecrated them to the lord. [sidenote: the number at the first meeting.] the doors were then opened. presidents rigdon, cowdery and myself seated the congregation as they came in, and, according to the best calculation we could make, we received between nine and ten hundred, which were as many as could be comfortably seated. we then informed the doorkeepers that we could receive no more, and a multitude were deprived of the benefits of the meeting on account of the house not being sufficiently capacious to receive them; and i felt to regret that any of my brethren and sisters should be deprived of the meeting, and i {411} recommended them to repair to the schoolhouse and hold a meeting, which they did, and filled that house also, and yet many were left out. [sidenote: arrangement of the assembly.] the assembly was then organized in the following manner, viz.: west end of the house, presidents frederick g. williams, joseph smith, sen., and william w. phelps occupying the first pulpit for the melchisedek priesthood; presidents joseph smith, jun., hyrum smith, and sidney rigdon, the second pulpit; presidents david whitmer, oliver cowdery, and john whitmer, the third pulpit; the fourth was occupied by the president of the high priests' quorum and his counselors, and two choristers. the twelve apostles on the right, in the three highest seats. the president of the elders, his counselors and clerk, in the seat immediately below the twelve. the high council of kirtland, consisting of twelve, on the left in the three first seats. the fourth seat, and next below the high council, was occupied by elders warren a. cowdery and warren parrish, who served as scribes. the pulpits in the east end of the house, for the aaronic priesthood, were occupied as follows: the bishop of kirtland and his counselors, in the first pulpit; the bishop of zion and his counselors, in the second pulpit; the president of the priests and his counselors, in the third pulpit: the president of the teachers and his counselors, and one chorister in the fourth pulpit; the high council of zion, consisting of twelve counselors, on the right; the president of the deacons and his counselors, in the seat below them; the seven presidents of seventies, on the left. the choir of singers were seated in the four corners of the room, in seats prepared for that purpose. received by contribution--nine hundred and sixty-three dollars. at nine o'clock a. m. president sidney rigdon commenced the services of the day by reading the 96th and 24th psalms. {412} an excellent choir of singers, led by m. c. davis, sung the following hymn: tune--_sterling_. ere long the veil will rend in twain, the king descend with all his train; the earth shall shake with awful fright, and all creation feel his might. the angel's trumpet long shall sound, and wake the nations under ground; throughout the vast domain of space 'twill echo forth from place to place. lift up your heads, ye saints, in peace, the savior comes for your release; the day of the redeemed has come; the saints shall all be welcomed home. behold the church! it soars on high, to meet the saints amid the sky, to hail the king in clouds of fire, and strike and tune the immortal lyre. hosanna! now the trump shall sound, proclaim the joys of heaven around, when all the saints together join in songs of love, and all divine. with enoch here we all shall meet, and worship at messiah's feet, unite our hands and hearts in love, and reign on thrones with christ above. the city that was seen of old, whose walls were jasper, streets were gold, we'll now inherit, throned in might--the father and the son's delight. celestial crowns we shall receive, and glories great our god shall give; while loud hosannas we'll proclaim, and sound aloud our savior's name. {413} our hearts and tongues shall join in one, to praise the father and the son; while all the heavens shall shout again, and all creation say, amen. [1] president rigdon addressed the throne of grace in a devout and appropriate manner, and the following hymn was sung: tune--_weymouth_. o happy souls, who pray where god appoints to hear! o happy saints, who pay their constant service there! we'll praise him still, and happy we who love the way to zion's hill. no burning heats by day, nor blasts of evening air, shall take our health away, if god be with us there. he is our sun, and he our shade to guard the head by night or noon. god is the only lord, our shield and our defense; with gifts his hands are stored; we draw our blessings thence. he will bestow on jacob's race peculiar grace, and glory too. [2] [sidenote: elder rigdon's discourse.] president rigdon then read the 18th, 19th and 20th verses of the 18th chapter of matthew, and preached more particularly from the 20th verse: "verily i say unto you, whatsoever ye shall bind on earth, shall be bound in heaven; and {414} whatsoever ye shall loose on earth, shall be loosed in heaven. again i say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my father which is in heaven. for where two or three are gathered together in my name, there am i in the midst of them." he spoke two hours and a half in his usual logical manner. his prayer and address were very forcible and sublime, and well adapted to the occasion. at one time, in the course of his remarks, he was rather pathetic, and drew tears from many eyes. he was then taking a retrospective view of the toils, privations, and anxieties of those who had labored upon the walls of the house to erect them; and added, there were those who had wet them with their tears, in the silent shades of night, while they were praying to the god of heaven to protect them, and stay the unhallowed hands of ruthless spoilers, who had uttered a prophecy, when the foundation was laid, that the walls would never be reared. in reference to his main subject, he assumed as a postulate that in the days of the savior there were synagogues where the jews worshiped god, and in addition to them, the splendid temple at jerusalem, yet, when on a certain occasion, one proposed to follow christ, whithersoever he went, he, though heir of all things, cried out like one in the bitterness of his soul in abject poverty--"the foxes have holes, and the birds of the air have nests; but the son of man hath not where to lay his head." this, said the speaker, was evidence to his mind, that the most high did not put his name there, and that he did not accept the worship of those who paid their vows and adorations there. this was evident from the fact that they would not receive him, but thrust him from them, saying: "away with him, crucify him! crucify him!" it was therefore abundantly evident that his spirit did not dwell in them. they were the degenerate sons of noble sires, but they had long since slain {415} the prophets and seers, through whom the lord revealed himself to the children of men. they were not led by revelation. _this_, said the speaker, was the grand difficulty among them--_their unbelief in present revelation_. [sidenote: remarks on revelation.] he further remarked, that their unbelief in present revelation, was the means of dividing that generation into the various sects and parties that existed. they were zealous worshipers according to outward forms, but such worship was not required of them, nor was it acceptable to god. the redeemer himself, who knew the hearts of all men, called them a generation of vipers. it was proof positive to the speaker's mind, there being pharisees, sadducees, herodians, and essenes, all differing from one another, that they were led by the precepts and commandments of men. each had something peculiar to himself, but all agreed in one thing, viz., to oppose the savior; so that we discover he could, with the utmost propriety, exclaim, notwithstanding their synagogue and temple-worship: "the foxes have holes, and the birds of the air have nests, but the son of man hath not where to lay his head." [sidenote: the consequence of rejecting present revelation.] he took occasion here to remark that such diversity of sentiment ever had, and ever would obtain, when people were not led by present revelation. this brought him to the inevitable conclusion, that the various sects of the present day, from their manifesting the same spirit, rested under the same condemnation, with those who were contemporary with the savior. he admitted there were many houses, many sufficiently large, built for the worship of god, but not one except this, on the face of the whole earth, that was built by divine revelation; and were it not for this the dear redeemer might, in this day of science, this day of intelligence, this day of religion, say to those who would follow him: "the foxes have holes, the birds of the air have nests, but the son of man hath not where to lay his head." [sidenote: joseph smith, jun., sustained as the prophet and seer of the church.] {416} after closing his discourse he called upon the several quorums, commencing with the presidency, to manifest, by rising, their willingness to acknowledge me as a prophet and seer, and uphold me as such, by their prayers of faith. all the quorums, in turn, cheerfully complied with this request. he then called upon all the congregation of saints, also, to give their assent by rising on their feet, which they did unanimously. the following hymn was then sung: tune--_hosanna_. now let us rejoice in the day of salvation, no longer as strangers on earth need we roam; good tidings are sounding to us and each nation, and shortly the hour of redemption will come; when all that was promised the saints will be given, and none will molest them from morn until even, and earth will appear as the garden of eden, and jesus will say to all israel, come home. we'll love one another, and never dissemble, but cease to do evil, and ever be one; and while the ungodly are fearing and tremble, we'll watch for the day when the savior will come: when all that was promised the saints will be given, and none will molest them from morn until even, and earth will appear as the garden of eden, and jesus will say to all israel, come home. in faith we'll rely on the arm of jehovah to guide through these last days of trouble and gloom; and, after the scourges and harvest are over, we'll rise with the just when the savior doth come. then all that was promised the saints will be given, and they will be crowned as the angels of heaven, and earth will appear as the garden of eden, and christ and his people will ever be one. [3] after an intermission of twenty minutes, during which {417} time the congregation kept their seats, the services of the day were resumed by singing "adam-ondi-ahman:" this earth was once a garden place, with all her glories common; and men did live a holy race, and worship jesus face to face, in adam-ondi-ahman. we read that enoch walked with god, above the power of mammon; while zion spread herself abroad, and saints and angels sang aloud, in adam-ondi-ahman. her land was good and greatly blest, beyond old israel's canaan; her fame was known from east to west; her peace was great and pure the rest of adam-ondi-ahman. hosanna to such days to come--the savior's second coming, when all the earth in glorious bloom affords the saints a holy home, like adam-ondi-ahman. [4] [sidenote: presidency of church and twelve apostles sustained as prophets, seers and revelators.] i then made a short address, and called upon the several quorums, and all the congregation of saints, to acknowledge the presidency as prophets and seers, and uphold them by their prayers. they all covenanted to do so, by rising. i then called upon the quorums and congregation of saints to acknowledge the twelve apostles, who were present, as prophets, seers, revelators, and special witnesses to all the nations of the earth, holding the keys of the kingdom, to unlock it, or cause it to be done, among them, and uphold them by their prayers, which they assented to by rising. {418} [sidenote: the seventies sustained as apostles and special witnesses.] i next called upon the quorums and congregation of saints to acknowledge the presidents of seventies, who act as their representatives, as apostles and special witnesses to the nations, to assist the twelve in opening the gospel kingdom among all people, and to uphold them by their prayers, which they did by rising. [sidenote: high councils and bishoprics sustained.] i then called upon the quorums and congregation of saints to acknowledge the high council of kirtland, in all the authority of the melchisedek priesthood, and uphold them by their prayers, which they assented to by rising. i then called upon the quorums and congregation of saints to acknowledge, and uphold by their prayers, the bishops of kirtland and zion, and their counselors, in all the authority of the aaronic priesthood, which they did by rising. i next called upon the quorums and congregation of saints to acknowledge the high council of zion, and uphold them by their prayers, in all the authority of the high priesthood, which they did by rising. [sidenote: presidency of elders quorum sustained.] i then called upon the quorums and all the saints to acknowledge the president of the elders, and his counselors, and uphold them by their prayers which they did by rising. [sidenote: the presidencies of the quorums of the lesser priesthood sustained.] the quorums and congregation of saints were then called upon to acknowledge, and uphold by their prayers, the presidents and counselors, of the priests, teachers and deacons, which they did by rising. [sidenote: the prophet's promise and prediction.] the vote was unanimous in every instance, and i prophesied to all, that inasmuch as they would uphold these men in their several stations, (alluding to the different quorums in the church), the lord would bless them; yea, in the name of christ, the blessings of heaven should be theirs; and when the lord's anointed go forth to proclaim the word, bearing {419} testimony to this generation, if they receive it they shall be blessed; but if not, the judgments of god will follow close upon them, until that city or that house which rejects them, shall be left desolate. the following hymn was then sung: tune--_dalston_. how pleased and blest was i to hear the people cry: "come, let us seek our god today!" yes, with a cheerful zeal, we'll haste to zion's hill, and there our vows and honors pay. zion, thrice happy place, adorned with wondrous grace, and walls of strength embrace thee round, in thee our tribes appear, to praise and pray and hear the sacred gospel's joyful sound. there, david's greater son has fixed his royal throne; he sits for grace and judgment there; he bids the saints be glad, he makes the sinner sad, and humble souls rejoice with fear. may peace attend thy gate, and joy within thee wait, to bless the soul of every guest! the man that seeks thy peace, and wishes thine increase, a thousand blessings on him rest. my tongue repeats her vows, "peace to this sacred house! for here my friends and kindred dwell;" and since my glorious god makes thee his blest abode, my soul shall ever love thee well. [5] {420} the dedicatory prayer was then offered: _the following prayer was given by revelation to joseph, the seer, and was repeated in the kirtland temple at the time of its dedication, march 27, 1836_. [6] prayer. 1. thanks be to thy name, o lord god of israel, who keepest covenant and shewest mercy unto thy servants who walk uprightly before thee, with all their hearts; 2. thou who hast commanded thy servants to build a house to thy name in this place (kirtland). 3. and now thou beholdest, o lord, that thy servants have done according to thy commandment, 4. and now we ask thee, holy father, in the name of jesus christ, the son of thy bosom, in whose name alone, salvation can be administered to the children of men, we ask thee, o lord, to accept of this house, the workmanship of the hands of us, thy servants, which thou didst command us to build; 5. for thou knowest that we have done this work through great tribulations; and out of our poverty we have given of our substance, to build a house to thy name, that the son of man might have a place to manifest himself to his people. 6. and as thou hast said in a revelation, given to us, calling us thy friends, saying, "call your solemn assembly, as i have commanded you; 7. and as all have not faith, seek ye diligently, and teach one another words of wisdom; yea, seek ye out of the best books, words of wisdom, seek learning even by study, and also by faith. 8. organize yourselves; prepare every needful thing, and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of god, 9. that your incomings may be in the name of the lord, that your outgoings may be in the name of the lord, that all your salutations may be in the name of the lord, with uplifted hands unto the most high." 10. and now, holy father, we ask thee to assist us, thy people, with thy grace, in calling our solemn assembly, that it may be done to thy honor, and to thy divine acceptance, 11. and in a manner that we may be found worthy, in thy sight, to secure a fulfillment of the promises which thou hast made unto us thy people, in the revelations given unto us; {421} 12. that thy glory may rest down upon thy people, and upon this thy house, which we now dedicate to thee, that it may be sanctified and consecrated to be holy, and that thy holy presence may be continually in this house, 13. and that all people who shall enter upon the threshold of the lord's house, may feel thy power, and feel constrained to acknowledge that thou hast sanctified it, and that it is thy house, a place of thy holiness. 14. and do thou grant, holy father, that all those who shall worship in this house, may be taught words of wisdom out of the best books, and that they may seek learning even by study, and also by faith, as thou hast said; 15. and that they may grow up in thee, and receive a fullness of the holy ghost, and be organized according to thy laws, and be prepared to obtain every needful thing; 16. and that this house may be a house of prayer, a house of fasting, a house of faith, a house of glory and of god, even thy house; 17. that all the incomings of thy people, into this house, may be in the name of the lord; 18. that all their outgoings from this house may be in the name of the lord; 19. and that all their salutations may be in the name of the lord, with holy hands, uplifted to the most high; 20. and that no unclean thing shall be permitted to come into thy house to pollute it; 21. and when thy people transgress, any of them, they may speedily repent, and return unto thee, and find favor in thy sight, and be restored to the blessings which thou hast ordained to be poured out upon those who shall reverence thee in thy house. 22. and we ask thee, holy father, that thy servants may go forth from this house, armed with thy power, and that thy name may be upon them, and thy glory be round about them, and thine angels have charge over them; 23. and from this place they may bear exceedingly great and glorious tidings, in truth, unto the ends of the earth, that they may know that this is thy work, and that thou hast put forth thy hand, to fulfill that which thou hast spoken by the mouths of the prophets concerning the last days. 24. we ask thee, holy father, to establish the people that shall worship, and honorably hold a name and standing in this thy house to all generations, and for eternity, 25. that no weapon formed against them shall prosper; that he who diggeth a pit for them shall fall into the same himself. {422} 26. that no combination of wickedness shall have power to rise up and prevail over thy people upon whom thy name shall be put in this house; 27. and if any people shall rise against this people, that thine anger be kindled against them, 28. and if they shall smite this people, thou wilt smite them, thou wilt fight for thy people as thou didst in the day of battle, that they may be delivered from the hands of all their enemies. 29. we ask thee, holy father, to confound, and astonish, and to bring to shame and confusion, all those who have spread lying reports, abroad, over the world, against thy servant, or servants, if they will not repent, when the everlasting gospel shall be proclaimed in their ears, 30. and that all their works may be brought to naught, and be swept away by the hail, and by the judgments which thou wilt send upon them in thine anger, that there may be an end to lyings and slanders against thy people; 31. for thou knowest, o lord, that thy servants have been innocent before thee in bearing record of thy name, for which they have suffered these things; 32. therefore we plead before thee for a full and complete deliverance from under this yoke; 33. break it off, o lord; break it off from the necks of thy servants, by thy power, that we may rise up in the midst of this generation and do thy work. 34. jehovah, have mercy upon this people, and as all men sin, forgive the transgressions of thy people, and let them be blotted out forever. 35. let the anointing of thy ministers be sealed upon them with power from on high; 36. let it be fulfilled upon them, as upon those on the day of pentecost, let the gift of tongues be poured out upon thy people, even cloven tongues as of fire, and the interpretation thereof, 37. and let thy house be filled, as with a rushing mighty wind, with thy glory. 38. put upon thy servants the testimony of the covenant, that when they go out and proclaim thy word, they may seal up the law, and prepare the hearts of thy saints for all those judgments thou art about to send, in thy wrath, upon the inhabitants of the earth, because of their transgressions, that thy people may not faint in the day of trouble. 39. and whatsoever city thy servants shall enter, and the people of that city receive their testimony, let thy peace and thy salvation be {423} upon that city, that they may gather out of that city the righteous, that they may come forth to zion, or to her stakes, the places of thine appointment, with songs of everlasting joy, 40. and until this be accomplished, let not thy judgments fall upon that city. 41. and whatsoever city thy servants shall enter, and the people of that city receive not the testimony of thy servants, and thy servants warn them to save themselves from this untoward generation, let it be upon that city according to that which thou hast spoken by the mouths of thy prophets; 42. but deliver thou, o jehovah we beseech thee, thy servants from their hands, and cleanse them from their blood. 43. o lord, we delight not in the destruction of our fellow men; their souls are precious before thee; 44. but thy word must be fulfilled; help thy servants to say, with thy grace assisting them, thy will be done, o lord, and not ours. 45. we know that thou hast spoken by the mouth of thy prophets terrible things concerning the wicked, in the last days--that thou wilt pour out thy judgments, without measure; 46. therefore, o lord, deliver thy people from the calamity of the wicked; enable thy servants to seal up the law, and bind up the testimony, that they may be prepared against the day of burning. 47. we ask thee, holy father, to remember those who have been driven by the inhabitants of jackson county, missouri, from the lands of their inheritance, and break off, o lord, this yoke of affliction that has been put upon them, 48. thou knowest, o lord, that they have been greatly oppressed and afflicted by wicked men, and our hearts flow out with sorrow, because of their grievous burdens. 49. o lord, how long wilt thou suffer this people to bear this affliction, and the cries of their innocent ones to ascend up in thine ears, and their blood come up in testimony before thee, and not make a display of thy testimony in their behalf? 50. have mercy, o lord, upon the wicked mob, who have driven thy people, that they may cease to spoil, that they may repent of their sins, if repentance is to be found; 51. but if they will not, make bare thine arm, o lord, and redeem that land which thou didst appoint a zion unto thy people! 52. and if it cannot be otherwise, that the cause of thy people may not fail before thee, may thine anger be kindled, and thine indignation fall upon them, that they may be wasted away, both root and branch, from under heaven; 53. but inasmuch as they will repent, thou art gracious and {424} merciful and wilt turn away thy wrath, when thou lookest upon the face of thine anointed. 54. have mercy, o lord, upon all the nations of the earth, have mercy upon the rulers of our land, may those principles which were so honorably and nobly defended, viz., the constitution of our land, by our fathers, be established forever; 55. remember the kings, princes, the nobles, and the great ones of the earth, and all people, and the churches, all the poor, the needy, and afflicted ones of the earth, 56. that their hearts may be softened, when thy servants shall go out from thy house, o jehovah, to bear testimony of thy name, that their prejudices may give way before the truth, and thy people may obtain favor in the sight of all, 57. that all the ends of the earth may know that we thy servants have heard thy voice, and that thou hast sent us, 58. that from among all these, thy servants, the sons of jacob, may gather out the righteous to build a holy city to thy name, as thou hast commanded them. 59. we ask thee to appoint unto zion other stakes, besides this one which thou hast appointed, that the gathering of thy people may roll on in great power and majesty, that thy work may be cut short in righteousness. 60. now these words, o lord, we have spoken before thee, concerning the revelations and commandments which thou hast given unto us, who are identified with the gentiles; 61. but thou knowest that thou hast a great love for the children of jacob, who have been scattered upon the mountains, for a long time, in a cloudy and dark day; 62. we therefore ask thee to have mercy upon the children of jacob, that jerusalem, from this hour, may begin to be redeemed, 63. and the yoke of bondage may begin to be broken off from the house of david. 64. and the children of judah may begin to return to the lands which thou didst give to abraham, their father; 65. and cause that the remnants of jacob, who have been cursed and smitten, because of their transgression, be converted from their wild and savage condition to the fullness of the everlasting gospel, 66. that they may lay down their weapons of bloodshed, and cease their rebellions; 67. and may all the scattered remnants of israel, who have been driven to the ends of the earth, come to a knowledge of the truth, believe in the messiah, and be redeemed from oppression, and rejoice before thee. {425} 68. o lord, remember thy servant, joseph smith, jun., and all his afflictions and persecutions--how he has covenanted with jehovah, and vowed to thee, o mighty god of jacob--and the commandments which thou hast given unto him, and that he hath sincerely striven to do thy will. 69. have mercy, o lord, upon his wife and children, that they may be exalted in thy presence, and preserved by thy fostering hand; 70. have mercy upon all their immediate connections, that their prejudices may be broken up, and swept away as with a flood, that they may be converted and redeemed with israel, and know that thou art god. 71. remember, o lord, the presidents, even all the presidents of thy church, that thy right hand may exalt them, with all their families, and their immediate connections, that their names may be perpetuated, and had in everlasting remembrance, from generation to generation. 72. remember all thy church, o lord, with all their families, and all their immediate connections, with all their sick and afflicted ones, with all the poor and meek of the earth, that the kingdom which thou hast set up without hands, may become a great mountain, and fill the whole earth; 73. that thy church may come forth out of the wilderness of darkness, and shine forth fair as the moon, clear as the sun, and terrible as an army with banners; 74. and be adorned as a bride for that day when thou shalt unveil the heavens, and cause the mountains to flow down at thy presence, and the valleys to be exalted, the rough places made smooth; that thy glory may fill the earth, 75. that when the trump shall sound for the dead we shall be caught up in the cloud to meet thee, that we may ever be with the lord, 76. that our garments may be pure, that we may be clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings. 77. o lord god almighty, hear us in these our petitions, and answer us from heaven, thy holy habitation, where thou sittest enthroned, with glory, honor, power, majesty, might, dominion, truth, justice, judgment, mercy, and an infinity of fullness, from everlasting to everlasting. 78. o hear, o hear, o hear us o lord! and answer these petitions, and except the dedication of this house unto thee, the work of our hands, which we have built unto thy name. 79. and also this church, to put upon it thy name; and help us by the power of thy spirit, that we may mingle our voices with those {426} bright, shining seraphs around thy throne, with acclamations of praise, singing hosanna to god and the lamb; 80. and let these thine anointed ones be clothed with salvation, and thy saints shout aloud for joy. amen and amen. the choir then sang: tune--_hosanna_. the spirit of god like a fire is burning! the latter-day glory begins to come forth; the visions and blessings of old are returning, the angels are coming to visit the earth. chorus. we'll sing and we'll shout with the armies of heaven--hosanna, hosanna to god and the lamb! let glory to them in the highest be given, henceforth and forever: amen and amen. the lord is extending the saints' understanding, restoring their judges and all as at first; the knowledge and power of god are expanding; the veil over the earth is beginning to burst. we'll sing and we'll shout, etc. we'll call in our solemn assemblies in spirit, to spread forth the kingdom of heaven abroad, that we through our faith may begin to inherit the visions and blessings and glories of god. we'll sing and we'll shout, etc. we'll wash and be washed, and with oil be anointed, withal not omitting the washing of feet; for he that receiveth his penny appointed must surely be clean at the harvest of wheat. we'll sing and we'll shout, etc. old israel, that fled from the world for his freedom, must come with the cloud and the pillar amain; a moses and aaron and joshua lead him, and feed him on manna from heaven again. we'll sing and we'll shout, etc. {427} how blessed the day when the lamb and the lion shall lie down together without any ire, and ephraim be crowned with his blessing in zion, as jesus descends with his chariots of fire! we'll sing and we'll shout with the armies of heaven--hosanna, hosanna to god and the lamb! let glory to them in the highest be given, henceforth and forever: amen and amen! [7] [sidenote: dedication of the temple accepted by the priesthood and the saints.] i then asked the several quorums separately, and then the congregation, if they accepted the dedication prayer, and acknowledged the house dedicated. the vote was unanimous in the affirmative, in every instance. [sidenote: the lord's supper and testimonies.] the lord's supper was then administered; president don carlos smith blessed the bread and the wine, which was distributed by several elders to the church; after which i bore record of my mission, and of the ministration of angels. president don carlos smith also bore testimony of the truth of the work of the lord in which we were engaged. president oliver cowdery testified of the truth of the book of mormon, and of the work of the lord in these last days. president frederick g. williams arose and testified that while president rigdon was making his first prayer, an angel entered the window and took his seat between father smith and himself, and remained there during the prayer. president david whitmer also saw angels in the house. president hyrum smith made some appropriate remarks congratulating those who had endured so many toils and privations to build the house. president rigdon then made a few appropriate closing remarks, and a short prayer, at the close of which we sealed the proceedings of the day by shouting hosanna, {428} hosanna, hosanna to god and the lamb, three times, sealing it each time with amen, amen, and amen. president brigham young gave a short address in tongues, and david w. patten interpreted, and gave a short exhortation in tongues himself, after which i blessed the congregation in the name of the lord, and the assembly dispersed a little past four o'clock, having manifested the most quiet demeanor during the whole exercise. [sidenote: spiritual manifestations in the kirtland temple.] i met the quorums in the evening and instructed them respecting the ordinance of washing of feet, which they were to attend to on wednesday following; and gave them instructions in relation to the spirit of prophecy, and called upon the congregation to speak, and not to fear to prophesy good concerning the saints, for if you prophesy the falling of these hills and the rising of the valleys, the downfall of the enemies of zion and the rising of the kingdom of god, it shall come to pass. do not quench the spirit, for the first one that opens his mouth shall receive the spirit of prophecy. brother george a. smith arose and began to prophesy, when a noise was heard like the sound of a rushing mighty wind, which filled the temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues and prophesy; others saw glorious visions; and i beheld the temple was filled with angels, which fact i declared to the congregation. the people of the neighborhood came running together (hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the temple), and were astonished at what was taking place. this continued until the meeting closed at eleven p. m. the number of official members present on this occasion was four hundred and sixteen, being a greater number than ever assembled on any former occasion. footnotes 1. parley p. pratt, author. 2. w. w. phelps, author. 3. w. w. phelps, author. 4. w. w. phelps, author. 5. watts, author. 6. doctrine and covenants, sec. 109. 7. w. w. phelps. {429} chapter xxx. the ordinance of washing of feet--visions in the kirtland temple--the prophet on abolition. _monday, march 28_.--attended school. very warm, like spring. _tuesday, 29_.--attended school, which was the last day of our course of lectures in hebrew, by professor seixas. [sidenote: seeking the word and will of the lord.] at eleven o'clock, a. m., presidents joseph smith, jun., frederick g. williams, sidney rigdon, hyrum smith, and oliver cowdery, met in the most holy place in the lord's house, and sought for a revelation from him concerning the authorities of the church going to zion, and other important matters. after uniting in prayer, the voice of the spirit was that we should come into this place three times, and also call the other presidents, the two bishops and their counselors, each to stand in his place, and fast through the day and also the night, and that during this, if we would humble ourselves, we should receive further communications from him. after this word was received we immediately sent for the other brethren, who came. the presidency proceeded to ordain george boosinger to the high priesthood, and anoint him. this was in consequence of his having administered unto us in temporal things in our distress, and also because he left the place just previous to the dedication of the lord's house, to bring us the temporal means, previously named. soon after this, {430} the word of the lord came, through president joseph smith, jun., that those who had entered the holy place, must not leave the house until morning, but send for such things as were necessary, and, also, during our stay, we must cleanse our feet and partake of the sacrament that we might be made holy before him, and thereby be qualified to officiate in our calling, upon the morrow, in washing the feet of the elders. [sidenote: the washing of feet.] accordingly we proceeded to cleanse our faces and our feet, and then proceeded to wash one another's feet. president sidney rigdon first washed president joseph smith, junior's feet, and then, in turn, was washed by him; after which president rigdon washed president joseph smith, sen., and hyrum smith. president joseph smith, jun., washed president frederick g. williams, and then president hyrum smith washed president david whitmer's and president oliver cowdery's feet. then president david whitmer washed president william w. phelps' feet, and in turn president phelps washed president john whitmer's feet. the bishops and their counselors were then washed, after which we partook of the bread and wine. the holy spirit rested down upon us, and we continued in the lord's house all night, prophesying and giving glory to god. [sidenote: continuance of the ordinance of feet washing.] _wednesday, 30_.--at eight o'clock, according to appointment, the presidency, the twelve, the seventies, the high council, the bishops and their entire quorums, the elders and all the official members in this stake of zion, amounting to about three hundred, met in the temple of the lord to attend to the ordinance of washing of feet. i ascended the pulpit, and remarked to the congregation that we had passed through many trials and afflictions since the organization of the church, and that this is a year of jubilee to us, and a time of rejoicing, and that it was expedient for us to prepare bread and wine sufficient to make our hearts glad, as we should not, probably, leave {431} this house until morning; to this end we should call on the brethren to make a contribution. the stewards passed round and took up a liberal contribution, and messengers were despatched for bread and wine. tubs, water, and towels were prepared, and i called the house to order, and the presidency proceeded to wash the feet of the twelve, pronouncing many prophecies and blessings upon them in the name of the lord jesus; and then the twelve proceeded to wash the feet of the presidents of the several quorums. the brethren began to prophesy upon each other's heads, and upon the enemies of christ, who inhabited jackson county, missouri; and continued prophesying, and blessing, and sealing them with hosanna and amen, until nearly seven o'clock in the evening. [sidenote: the prophet's instruction to the elders who engage in the ministry.] the bread and the wine were then brought in, and i observed that we had fasted all the day, and lest we faint, as the savior did so shall we do on this occasion; we shall bless the bread, and give it to the twelve, and they to the multitude. while waiting, i made the following remarks: that the time that we were required to tarry in kirtland to be endowed, would be fulfilled in a few days, and then the elders would go forth, and each must stand for himself, as it was not necessary for them to be sent out, two by two, as in former times, but to go in all meekness, in sobriety, and preach jesus christ and him crucified; not to contend with others on account of their faith, or systems of religion, but pursue a steady course. this i delivered by way of commandment; and all who observe it not, will pull down persecution upon their heads, while those who do, shall always be filled with the holy ghost; this i pronounced as a prophecy, and sealed with hosanna and amen. also that the seventies are not called to serve tables, or preside over churches, to settle difficulties, but are to preach the gospel and build them up, and set others, who do not belong to these quorums, to preside over them, {432} who are high priests. the twelve also are not to serve tables, but to bear the keys of the kingdom to all nations, and unlock the door of the gospel to them, and call upon the seventies to follow after them, and assist them. the twelve are at liberty to go wheresoever they will, and if any one will say, i wish to go to such a place, let all the rest say amen. the seventies are at liberty to go to zion if they please, or go wheresoever they will, and preach the gospel; and let the redemption of zion be our object, and strive to effect it by sending up all the strength of the lord's house, wherever we find them; and i want to enter into the following covenant, that if any more of our brethren are slain or driven from their lands in missouri, by the mob, we will give ourselves no rest, until we are avenged of our enemies to the uttermost. this covenant was sealed unanimously, with a hosanna and an amen. i then observed to the quorums, that i had now completed the organization of the church, and we had passed through all the necessary ceremonies, that i had given them all the instruction they needed, and that they now were at liberty, after obtaining their licenses, to go forth and build up the kingdom of god, and that it was expedient for me and the presidency to retire, having spent the night previously in waiting upon the lord in his temple, and having to attend another dedication on the morrow, or conclude the one commenced on the last sabbath, for the benefit of those of my brethren and sisters who could not get into the house on the former occasion, but that it was expedient for the brethren to tarry all night and worship before the lord in his house. [sidenote: the day--march 30th--a pentecost.] i left the meeting in the charge of the twelve, and retired about nine o'clock in the evening. the brethren continued exhorting, prophesying, and speaking in tongues until five o'clock in the morning. the savior made his appearance to some, while angels ministered to others, and it was a pentecost {433} and an endowment indeed, long to be remembered, for the sound shall go forth from this place into all the world, and the occurrences of this day shall be handed down upon the pages of sacred history, to all generations; as the day of pentecost, so shall this day be numbered and celebrated as a year of jubilee, and time of rejoicing to the saints of the most high god. [sidenote: the second day of dedicatory service.] _thursday, 31_.--this day being set apart to perform again the ceremonies of the dedication, for the benefit of those who could not get into the house on the preceding sabbath, i repaired to the temple at eight, a.m., in company with the presidency, and arranged our door keepers and stewards as on the former occasion. we then opened the doors, and a large congregation entered the house, and were comfortably seated. the authorities of the church were seated in their respective places, and the services of the day were commenced, prosecuted and terminated in the same manner as at the former dedication, and the spirit of god rested upon the congregation, and great solemnity prevailed. [sidenote: confession of leman copley to bearing false witness.] _friday, april 1_.--at home most of the day. many brethren called to see me, some on temporal and some on spiritual business; among the number was leman copley, who testified against me in a suit i brought against dr. philastus hurlburt for threatening my life. he confessed that he bore a false testimony against me in that suit, but verily thought, at the time, that he was right, but on calling to mind all the circumstances connected with the things that happened at the time, he was convinced that he was wrong, and humbly confessed it, and asked my forgiveness, which was readily granted. he also wished to be received into the church again, by baptism, and was received according to his desire. he gave me his confession in writing. [sidenote: the prophet and oliver cowdery appointed to raise money for the redemption of zion.] _saturday, 2_.--transacted business of a temporal nature in the upper room in the printing office, in company with {434} frederick g. williams, sidney rigdon, oliver cowdery, william w. phelps and john whitmer, which was to have a bearing upon the redemption of zion. after mature deliberation the council decided that oliver cowdery and myself should act as a board or committee to raise, in righteousness, all the money we could for a season, to send by, or to, certain wise men appointed to purchase lands in zion in obedience to a revelation or commandment of the lord, for the mutual benefit of the council. also, it was agreed by the council that sidney rigdon and frederick g. williams exert themselves in devising ways and means with the stock on hand, the available outstanding claims of the company, and such other means as they shall deem most proper, to discharge the company's debts. it was also agreed that w. w. phelps, john whitmer, and david whitmer have five hundred books of doctrine and covenants, when bound, and five hundred hymn books, together with the subscription list for the _messenger and advocate_ and _northern times_, [1] now due in clay county, missouri; and that messrs. phelps and john whitmer be released from the responsibility of claims on them, or either of them, as joint partners in the firm. as soon as the above plans were settled, i started with president cowdery on our mission, and our success was such in one half day as to give us pleasing anticipations that we were doing the will of god, and assurance that his work prospered in our hands. _sunday, 3_.--attended meeting in the lord's house, and assisted the other presidents of the church in seating the congregation, and then became an attentive listener to the preaching from the stand. thomas b. marsh and david w. patten spoke in the forenoon to an attentive {435} audience of about one thousand persons. in the afternoon, i assisted the other presidents in distributing the lord's supper to the church, receiving it from the twelve, whose privilege it was to officiate at the sacred desk this day. after having performed this service to my brethren, i retired to the pulpit, the veils being dropped, and bowed myself, with oliver cowdery, in solemn and silent prayer. after rising from prayer, the following vision was opened to both of us- _vision manifested to joseph the seer and oliver cowdery_. [2] 1. the veil was taken from our minds, and the eyes of our understanding were opened. 2. we saw the lord standing upon the breastwork of the pulpit, before us, and under his feet was a paved work of pure gold in color like amber. 3. his eyes were as a flame of fire, the hair of his head was white like the pure snow, his countenance shone above the brightness of the sun, and his voice was as the sound of the rushing of great waters, even the voice of jehovah, saying- 4. i am the first and the last, i am he who liveth, i am he who was slain, i am your advocate with the father. 5. behold, your sins are forgiven you, you are clean before me, therefore lift up your heads and rejoice. 6. let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name. 7. for behold, i have accepted this house, and my name shall be here, and i will manifest myself to my people in mercy in this house. 8. yea, i will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house. 9. yea the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endowment with which my servants have been endowed in this house; 10. and the fame of this house shall spread to foreign lands, and this is the beginning of the blessing which shall be poured out upon the heads of my people. even so. amen. 11. after this vision closed, the heavens were again opened unto us, and moses appeared before us, and committed unto us the keys of the {436} gathering of israel from the four parts of the earth, and the leading of the ten tribes from the land of the north. 12. after this, elias appeared, and committed the dispensation of the gospel of abraham, saying, that in us, and our seed, all generations after us should be blessed. 13. after this vision had closed, another great and glorious vision burst upon us, for elijah the prophet, who was taken to heaven without tasting death, stood before us, and said- 14. behold, the time has fully come, which was spoken of by the mouth of malachi, testifying that he [elijah] should be sent before the great and dreadful day of the lord come. 15. to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. 16. therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the lord is near, even at the doors. _monday, 4_.--the elders began to spread abroad in all parts of the land, preaching the word. [sidenote: leading elders return to zion--missouri.] _saturday, 9_.--myself and the principal heads of the church, accompanied the wise men of zion, namely, bishop partridge and his counselors, isaac morley and john corrill, and president w. w. phelps, on their way home, as far as chardon; and after staying with them all night, blessed them in the morning, and returned to kirtland. soon after i wrote an article for the _messenger and advocate_, which was published in the april number as follows:- _the prophet's views on abolition_. _brother oliver cowdery_, dear sir:--this place [kirtland] having recently been visited by a gentleman who advocated the principles or doctrines of those who are called abolitionists, and his presence having created an interest in that subject, if you deem the following reflections of any service, or think they will have a tendency to correct the opinions of the southern public, relative to the views and sentiments i entertain, as an individual, and which i am able to say from personal knowledge are the sentiments of others, you are at liberty to give them publicity in the columns of the _advocate_. in one respect i am prompted to this course in {437} consequence of many elders having gone into the southern states, besides there being now many in that country who have already embraced the fulness of the gospel, as revealed through the book of mormon. i have learned by experience that the enemy of truth does not slumber, nor cease his exertions to bias the minds of communities against the servants of the lord, by stirring up the indignation of men upon all matters of importance or interest; therefore i fear that the sound might go out, that "an abolitionist" had held forth several times to this community, and that the public feeling was not aroused to create mobs or disturbances, leaving the impression that all he said was concurred in, and received as gospel, and the word of salvation. i am happy to say that no violence, or breach of the public peace, was attempted: so far from this, all, except a very few, attended to their own vocations, and left the gentleman to hold forth his own arguments to nearly naked walls. i am aware that many, who profess to preach the gospel, complain against their brethren of the same faith, who reside in the south, and are ready to withdraw the hand of fellowship, because they will not renounce the principle of slavery, and raise their voice against every thing of the kind. this must be a tender print, and one which should call forth the candid reflections of all men, and more especially before they advance in an opposition calculated to lay waste the fair states of the south, and let loose upon the world a community of people, who might, peradventure, overrun our country, and violate the most sacred principles of human society, chastity and virtue. no one will pretend to say that the people of the free states are as capable of knowing the evils of slavery, as those who hold slaves. if slavery be an evil, who could we expect would first learn it: would the people of the free states, or the people of the slave states? all must readily admit, that the latter would first learn this fact. if the fact were learned first by those immediately concerned, who would be more capable than they of prescribing a remedy? and besides, are not those who hold slaves, persons of ability, discernment and candor? do they not expect to give an account at the bar of god for their conduct in this life? it may no doubt with propriety be said that many who hold slaves live without the fear of god before their eyes; but the same may be said of many in the free states. then who is to be the judge in this matter? so long, then, as the people of the free states, are not interested in the freedom of the slaves, in any other way than upon the mere abstract principles of equal rights, and of the gospel; and are ready to admit that there are men of piety. who reside in the south, who are immediately concerned, and until they complain and call for assistance, why not cease this clamor, and no further urge the slave to acts of murder, and the master to vigorous discipline, rendering both miserable, and unprepared to pursue that course which {438} might otherwise lead them both to better their conditions? i do not believe that the people of the north have any more right to say that the south _shall not_ hold slaves, than the south have to say the north shall. and further, what benefit will it ever be to the slaves for persons to run over the free states, and excite indignation against their masters in the minds of thousands and tens of thousands, who understand nothing relative to their circumstances, or conditions? i mean particularly those who have never traveled in the south, and who in all their lives have scarcely ever seen a negro. how any community can ever be excited with the chatter of such persons, boys and others, who are too indolent to obtain their living by honest industry, and are incapable of pursuing any occupation of a professional nature, is unaccountable to me; and when i see persons in the free states, signing documents against slavery, it is no less, in my mind, than an army of influence, and a declaration of hostilities against the people of the south. what course can sooner divide our union? after having expressed myself so freely upon this subject, i do not doubt, but those who have been forward in raising their voices against the south, will cry out against me as being uncharitable, unfeeling, unkind, and wholly unacquainted with the gospel of christ. it is my privilege then to name certain passages from the bible, and examine the teachings of the ancients upon the matter as the fact is uncontrovertible that the first mention we have of slavery is found in the holy bible, pronounced by a man who was perfect in his generation, and walked with god. and so far from that prediction being averse to the mind of god, it remains as a lasting monument of the decree of jehovah, to the shame and confusion of all who have cried out against the south, in consequence of their holding the sons of ham in servitude. "and he said, cursed be canaan; a servant of servants shall he be unto his brethren." "blessed be the lord god of shem; and canaan shall be his servant" (gen. 9:25, 26). trace the history of the world from this notable event down to this day, and you will find the fulfillment of this singular prophecy. what could have been the design of the almighty in this singular occurrence is not for me to say; but i can say, the curse is not yet taken off from the sons of canaan, neither will be until it is affected by as great a power as caused it to come; and the people who interfere the least with the purposes of god in this matter, will come under the least condemnation before him; and those who are determined to pursue a course, which shows an opposition, and a feverish restlessness against the decrees of the lord, will learn, when perhaps it is too late for their own good, that god can do his own work, without the aid of those who are not dictated by his counsel. {439} i must not pass ever a notice of the history of abraham, of whom so much is spoken in the scripture. if we can credit the account, god conversed with him from time to time, and directed him in the way he should walk, saying, "i am the almighty; walk before me, and be thou perfect." paul says the gospel was preached to this man. and it is further said, that he had sheep and oxen, men-servants and maid-servants, etc. from this i conclude, that if the principle had been an evil one, in the midst of the communications made to this holy man, he would have been instructed to that effect, and if he was instructed against holding men servants and maid-servants, he never ceased to do it; consequently must have incurred the displeasure of the lord, and thereby lost his blessings; which was not the fact. some may urge that the names man servant and maid-servant, only mean hired persons, who were at liberty to leave their masters or employers at any time. but we can easily settle this point, by turning to the history of abraham's descendants, when governed by a law from the mouth of jehovah himself. i know that when an israelite had been brought into servitude, in consequence of debt, or otherwise, at the seventh year he went from the task of his former master, or employer; but to no other people or nation was this granted in the law of israel. and if after a man had served six years, he did not wish to be free, then the master was to bring him unto the judges--bore his ear with an awl, and that man was "to serve him forever." the conclusion i draw from this, is, that his people were led and governed by revelation, and if such a law was wrong, god only is to be blamed, and abolitionists are not responsible. now, before proceeding any farther, i wish to ask one or two questions: were the apostles men of god, and did they preach the gospel? i have no doubt that those who believe the bible, will admit that they were; and that they also knew the mind and will of god concerning what they wrote to the churches, which they were instrumental in building up. this being admitted, the matter can be put to rest without much argument, if we look at a few items in the new testament. paul says: "servants be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto christ; not with eyeservice as men-pleasers; but as the servants of christ, doing the will of god from the heart; with good will doing service, as to the lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall be received of the lord, whether he be bound or free. and, ye masters, do the same things unto them, forbearing threatening: knowing that your master also is in heaven: neither is there respect of persons with him" (eph. 6:5, 6, 7, 8, 9). here is a lesson which might be profitable for all to learn; and the principle upon which the church was anciently {440} governed, is so plainly set forth, that an eye of truth might see and understand. here certainly, are represented the master, and servant; and so far from instructions to the servant to leave his master, he is commanded to be in obedience, as unto the lord; the master in turn, is required to treat him with kindness before god; understanding, at the same time, that he is to give an account. the hand of fellowship is not withdrawn from him in consequence of his having servants. the same writer, in his first epistle to timothy, the sixth chapter, and the first five verses, says,--"let as many servants as are under the yoke count their own masters worthy of all honor, that the name of god and his doctrine be not blasphemed. and they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. these things teach and exhort. if any man teach otherwise, and consent not to wholesome words, even the words of our lord jesus christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputing of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself." this is so perfectly plain, that i see no need of comment. the scripture stands for itself; and i believe that these men were better qualified to teach the will of god, than all the abolitionists in the world. before closing this communication, i beg leave to drop a word to the traveling elders. you know, brethren, that great responsibility rests upon you; and that you are accountable to god, for all you teach the world. in my opinion, you will do well to search the book of covenants, in which you will see the belief of the church, concerning masters and servants. all men are to be taught to repent; but we have no right to interfere with slaves, contrary to the mind and will of their masters. in fact it would be much better, and more prudent, not to preach at all to slaves, until after their masters are converted, and then teach the masters to use them with kindness; remembering that they are accountable to god, and the servants are bound to serve their masters with singleness of heart, without murmuring. i do most sincerely hope that no one who is authorized from this church to preach the gospel, will so far depart from the scriptures, as to be found stirring up strife and sedition against our brethren of the south. having spoken frankly and freely, i leave all in the hands of god, who will direct all things for his glory, and the accomplishment of his work. praying that god may spare you to do much good in this life, i subscribe myself your brother in the lord, joseph smith, jun. footnotes 1. this was the weekly newspaper which had been started in february, 1835, in support of democracy; and which was edited by frederick g. williams. 2. doctrine and covenants. sec. 110. {441} chapter xxxi. prediction of the prophet's grandparents--agitation for the removal of the saints from clay county, missouri. the remainder of this month [april] and may also, was devoted to the spiritual interests of the brethren; and particularly in devising ways and means to build up kirtland. [sidenote: labors of elder heber c. kimball.] _may 10_.--brother heber c. kimball came to me for counsel, to know whether he should go into the vineyard to proclaim the gospel, or go to school. i told him he might do either that he should choose, for the lord would bless him. he chose to go into the vineyard; and immediately went down through the state of new york, into vermont, his native state. he stopped a short time, and then returned to the city of ogdensburg, on the st. lawrence river, where he built up a church of twenty members. when about leaving that place, my father, and uncle john smith, came to him, and blessed the church with patriarchal blessings. when they came to brother kimball, they were very much depressed in spirits, for when they came through the town of potsdam, their brother, jesse smith, having a spite against them in consequence of their religion, swore out an execution against my father, and levied upon his horse and wagon; and to settle the affair, and get out of his clutches, my uncle, silas smith, (who had returned to that place on private business) stepped forward and paid {442} fifty dollars, in order that they might pursue their journey home. [sidenote: dealing with sundry transgressors.] _may, 16_.--president oliver cowdery having preferred, to the high council, a charge of unchristianlike conduct against wilkins j. salisbury, the council assembled in the lord's house, when it was proved that he had so conducted himself as to bring unnecessary persecution on me; that he had neglected his family, leaving them without wood, without provisions, or telling them where he was going, or when he would return; that he used strong drink and had been intimate with other women. elder salisbury confessed his propensity for tale-bearing, and drinking strong liquor, but denied the other charges. the council decided that he could no longer be an elder or member in the church until there was a thorough reformation. charges of unchristianlike conduct were also preferred against sisters hannah brown, and l. elliot. they confessed they had been guilty of telling falsehoods. the council reproved them, but permitted them to retain their standing in the church. the council then withdrew fellowship from elder charles kelly. [1] my cousin, elias smith, arrived from st. lawrence county, new york, with the information that his father and family, and uncle silas and family, were on their way to kirtland, and that my grandmother [mary duty smith, wife of asael smith] was at fairport. [sidenote: arrival of the prophet's relatives in kirtland.] _may 17_.--i went in company with my brother hyrum, in a carriage to fairport, and brought home my grandmother, mary smith, aged ninety-three years. she had not been baptized, on account of the opposition of jesse smith, her eldest son, who has always been an enemy to the work. she had {443} come five hundred miles to see her children, and knew all of us she had ever seen. she was much pleased at being introduced to her great grand-children, and expressed much pleasure and gratification on seeing me. my grandfather, asael smith, long ago predicted that there would be a prophet raised up in his family, and my grandmother was fully satisfied that it was fulfilled in me. my grandfather asael died in east stockholm, st. lawrence county, new york, after having received the book of mormon, and read it nearly through; and he declared that i was the very prophet that he had long known would come in his family. on the 18th, my uncle silas smith and family arrived from the east. my father, three of his brothers, and their mother, met the first time for many years. it was a happy day, for we had long prayed to see our grandmother and uncles in the church. [sidenote: death of the prophet's grandmother.] on may 27, after a few days' visit with her children, which she enjoyed extremely well, my grandmother fell asleep without sickness, pain or regret. she breathed her last about unset, and was buried in the burial ground near the temple, after a funeral address had been delivered by sidney rigdon. [2] she had buried one daughter, sarah; two sons, stephen and samuel; and her husband, who died october 30, 1830, and left five sons and three daughters still living. at the death of my grandfather, who had kept a record, there were one hundred and ten children, grand children and great grand children. my uncle stephen, and aunt sarah, were buried side by side in the burial grounds in royalton, windsor county, vermont. stephen died july 25th, 1802, aged seventeen years, three months, and eleven days. [sidenote: case of chas. kelley.] _may 23_.--the case of elder charles kelly was again {444} brought before the high council, then in session, and it was proved that he left his family in a destitute condition, about the time of the solemn assembly, which, together with other unchristianlike conduct, led the council to decide that he be expelled from the church. also asael perry was cut off from the church for unchristianlike conduct. job l. lewis was excommunicated, for treating the church with contempt. _may 17_.--died, in kirtland, miss mary smith, in the thirty-fifth year of her age. the deceased was a member of the church of latter-day saints, and died in the triumphs of faith. _june 2_.--president phelps wrote a letter from liberty, missouri, to president oliver cowdery, from which i make the following extracts: _letter from w. w. phelps to the brethren in kirtland_. since i returned home to missouri, i have been out on two expeditions, examining the regions of the "far west." soon after our return, bishop partridge and myself passed from liberty to the northwest corner of clay county, and examined the mills and streams, and country around mr. smith's, generally denominated "yankee smith." it is customary, you know, for the sake of _provincialism_, among nations, kindreds and people, to nick-name [people] by their religion, or province or ancestry; so that one can be distinguished by being an israelite, a canaanite, a christian, a "mormon," a methodist, or a corn cracker, or a mighty hunter, &c., according to fancy or favor. from mr. smith's, we proceeded north-easterly through some timber and some prairie to plattsburg, the county seat for clinton county, "a smart little town," containing from fifteen to twenty hewed log cabins, and a two-story court house, thirty-two feet square. this town is located on the west side of horse and smith's fork of the little platte, contiguous to the timber on these streams, twenty-five miles north of liberty. the timber, mill, and water privileges may answer a very small population, but for a large population they would be nothing. there are now three stores, and soon will be four. clinton county is mostly prairie, with here and there a few fringes or spots of timber on the creeks that run into the little platte and grand river. {445} from this town we made the best course we could to the waters of grand river. we had a "sort of road" towards busby fork, then we had to contend with naked prairie, patches of scrubby timber, deep banked creeks and branches, together with a rainy morning, and no compass; but with the blessing of the lord, we came to "some house" in the afternoon, and passed into ray county. on shoal creek, where there is water, there are some tolerable mill sites; but the prairies--those "old clearings," peering one over another, as far as the eye can glance, flatten all common calculation as to timber for boards, rails, or future wants, for a thick population, according to the natural reasoning of men. what the design of our heavenly father was, or is, as to these vast prairies of the far west, i know no further than we have revelation. the book of mormon terms them, the land of desolation; and when i get into a prairie so large that i am out of sight of timber, just as a seaman is "out of sight of land on the ocean," i have to exclaim--what are man and his works, compared with the almighty and his creations? who hath viewed his everlasting fields? who hath counted his buffaloes? who hath seen all his deer on a thousand prairies? the pinks variegate these widespread lawns, without the hand of man to aid them, and the bees of a thousand groves banquet on the flowers, unobserved, and sip the honey-dews of heaven. nearly every skirt of timber to the state line on the north, i am informed, has some one in it. the back settlers are generally very honorable, and more hospitable than any people i ever saw, you are in most instances, welcome to the best they have. w. w. phelps. [sidenote: case of preserved harris and isaac mcwithy.] the high council assembled in the lord's house in kirtland on the 16th of june, presidents sidney rigdon, and frederick g williams presiding, to investigate the charges of "a want of benevolence to the poor, and charity to the church," which i had previously preferred against brother preserved harris and elder isaac mcwithy. after a full and lengthy investigation, the council decided that the charges were fully sustained against preserved harris, and that the hand of fellowship be withdrawn from him, until he shall see that the course he is pursuing is contrary to the gospel of jesus. in the pleas of the councilors, in the case of elder {446} mcwithy, they decided that the charges had been fully sustained; after which, i spoke in my turn as accuser, and stated that i called on the accused, in company with president oliver cowdery, for money to send up to zion, but could get none; afterwards saw him, and asked him if he would sell his farm. he at first seemed willing, and wished to build up zion. he pleaded excuse in consequence of his liberality to the poor. we offered him three thousand dollars for his farm, would give him four or five hundred dollars to take him to zion, and settle him there, and an obligation for the remainder, with good security and interest. he went and told father lyon that we demanded all his property, and so we lost four or five hundred dollars; because the accused told him [lyon] such a story, [that] he calculated to keep it [the aforesaid four or five hundred dollars] himself. the accused, elder mcwithy, arose and said it was the first time he had been called upon to clear himself before a high council. he complained of being called contrary to the rules of the gospel, before the council. the president decided that as the case was now before the council; this plea could not now be urged, but should have been made in the beginning. elder mcwithy pleaded that he had relieved the wants of the poor, and did so many good things that he was astonished that he should hear such things as he had heard today, because he did not give all he had got to one man. if he had done wrong he asked forgiveness of god and the church. during the quarter ending the 3rd of june, 1836, two hundred and forty-four elders', eleven priests', three teachers', and five deacons' licenses were recorded in the license records, in kirtland, ohio. [sidenote: departure of the patriarch and john smith on a mission.] _june 22_.--my father and uncle john smith started on a mission to visit the branches of the church in the eastern states, to set them in order, and confer on the brethren their patriarchal blessings. i took my mother {447} and aunt clarissa (my uncle john's wife,) in a carriage, and accompanied them to painsville, where we procured a bottle of wine, broke bread, ate and drank, and parted after the ancient order, with the blessings of god. _june 28_.--elder warren parrish wrote from hickman county, tennessee, stating that:- many citizens of the county of benton, and some of carroll had met in convention, headed by a methodist priest, who was called to the chair, and the county clerk appointed secretary. they drew up resolutions to drive all the "mormon preachers from their coast," signed by the sheriff and many who were sworn to be civil, peace-officers, also colonels, majors, &c. we enjoyed our meeting unmolested at brother utley's, on saturday, the 19th instant. hundreds had entered into the conspiracy. in the afternoon, a little before sunset, a company of some forty or fifty men made their appearance; some on foot, others mounted, two on a horse, with guns, sticks, clubs, &c. they were led by a sheriff, colonel, first and second major, other officers, and a methodist priest, with a gun on his shoulder. the sheriff informed us that he had states' warrant for david w. patten, warren parrish, and wilford woodruff; issued on complaint of the methodist priest, matthew williams, chairman as above; who swore that we had put forth the following false and pretended prophecy; viz.: that christ would come the second time before this generation passes away; also that four individuals should receive the holy ghost within four and twenty hours. the company consisted, as we were informed, of baptists, methodists, presbyterians, liars, drunkards, hog and horse thieves. so determined were they, to force us off at that late hour, that it was with much difficulty we could prevail on them to show us any lenity; however, they protracted the time of our appearance at court until tuesday by giving our bond, with surety of two brethren, in the sum of one thousand dollars. they intended to have led us into the woods, under the dark curtain of night with the pretension of taking us before the magistrate that they might the better execute their diabolical designs upon us. on tuesday, in company with about twenty brethren and warm friends, who were ready and willing to lay down their lives for us, we went before our rulers, and found about one hundred persons assembled, armed with guns, pistols, dirks, clubs, sticks, &c. at a late hour we prevailed on the sheriff to have the court called, which consisted of three magistrates, one of whom was rejected from the judgment-seat, because some of his family were members of our church. {448} the sheriff, with leave of court, divested us of our arms, consisting of walking sticks and a pocket knife. a man by the name of perkins, (who report says, had run his county for hog stealing, and also had been guilty of concealing a stolen horse, for which he had lost part of his nose,) was appointed by the court to act as states' attorney; or in other words mob solicitor-general, to abuse the innocent and screen the guilty. after the conspirators had witnessed against us, the court refused to hear any testimony on our part, being controlled by the bandits. perkins made a plea against us, but we were not permitted to reply. the verdict of the court was, that they concluded that the charges preferred against us had been sustained, and that we were bound over to court for trial. our accusers did not attempt to prove that those who were promised the holy ghost did not receive it; and the candid can judge whether he who prophesies that christ will come the second time in this generation, is a false prophet. also our complainant testified that these crimes were committed in 1834, and it is a well known fact that elder woodruff, whose name is on the warrant, (though not arrested,) was not in this state until 1835. so much for an oath from a methodist priest. while the court was preparing our bonds, another warrant was served on elder patten; the mob without, and the mob within, whose intoxicating zeal had arisen to its zenith, were threatening our lives, and seemed only to wait the dark shades of night, which were fast gathering round, to cover them, while they should wreak their hands in our blood; the influence of our friends, as instruments in the hands of our god, kept this gathering storm from bursting upon our heads. about this time the sheriff proposed to us that if we would leave the county in ten days, and pay the cost, they would set us at liberty; at the same time informing us it was the only way to escape the hands of the mob, who were hardly restrained from acts of violence. one of the brethren present offered to pay the cost, and all advised us to accept the offer; which, in itself, proved that we were innocent of any crime, although in its nature most insulting. (signed) warren parrish. _minutes of a public meeting at liberty, missouri_. on the 29th of june, a respectable number of the citizens being previously notified of the meeting, met at the court-house, in the town of liberty, missouri. on motion, john bird was called to the chair, and john f. doherty appointed secretary. the object of the meeting, was, by request of the chair, explained in a few appropriate remarks, by colonel wood; when on motion of colonel william t. wood, a {449} committee of nine was appointed to draft resolutions expressive of the sense of this meeting; whereupon the following gentlemen were chosen--namely: john thornton, esq., peter rogers, esq., andrew robertson, esq., james t. v. thompson, colonel w. t. wood, doctor woodson, j. moss, james h. hughes, esq., david r. atchison, esq., and a. w. doniphan, esq., who retired and in a short time returned and made, through their chairman, colonel john thornton, the following unanimous report, which was read: report. it is apparent to every reflecting mind that a crisis has arisen in this country, that requires the deep, cool, dispassionate consideration, and immediate action of every lover of peace, harmony and good order. we cannot conceal from ourselves the fact that at this moment the clouds of civil war are rolling up their fearful masses, and hanging over our devoted country. solemn, dark and terrible. this painful state of things has been produced mainly by the rapid and increasing emigration of that people commonly called mormons, during the last few months. it is known to all, that in november, 1833, these people were expelled from their homes in jackson county, without money, without property, without the means of subsistence for themselves, their wives and their children, and like noah's dove, without a resting place for their feet. they came to our county thus friendless and penniless, (seeking as they said) but a temporary asylum from the storm of persecution by which they were then buffeted. their destitute and miserable condition, at that inclement season of the year, excited the deep sympathies of the philanthropic and hospitable citizens of this county; and notwithstanding the thousand reports that were borne on the wings of the wind, charging them with almost every crime known to the laws of our country, yet our feelings of kindness and sympathy for human suffering prevailed over every obstacle, and they were received with friendship and treated with toleration, and often with remarks of peculiar kindness. they always declared that they looked not upon this county as their home, but as a temporary asylum; and that, whenever, a respectable portion of the citizens of this county should request it, they would promptly leave us in peace as they found us. that period has now arrived. duty to ourselves, to our families, and to the best interests of our country, requires at our hands, to demand the fulfillment of that pledge. they are charged by those who are opposed to them with an unfriendly determination to violate that pledge. their rapid emigration, their large purchases, and offers to purchase lands, the remarks of the ignorant and imprudent portion of them, that this country is destined by heaven to be theirs are received and {450} looked upon, by a large portion of this community, as strong and convincing proofs that they intend to make this county their permanent home, the centre and general rendezvous of their people. these are some of the reasons why these people have become objects of the deepest hatred and detestation to many of our citizens. they are eastern men, whose manners, habits, customs, and even dialect, are essentially different from our own. they are _non_-slaveholders, and opposed to slavery, which in this peculiar period, when abolitionism has reared its deformed and haggard visage in our land, is well calculated to excite deep and abiding prejudices in any community where slavery is tolerated and protected. in addition to all this, they are charged, as they have hitherto been, with keeping up a constant communication with our indian tribes on our frontiers, with declaring, even from the pulpit, that the indians are a part of god's chosen people, and are destined by heaven to inherit this land, in common with themselves. we do not vouch for the correctness of these statements; but whether they are true or false, their effect has been the same in exciting our community. in times of greater tranquility, such ridiculous remarks might well be regarded as the offspring of frenzied fanaticism; but at this time, our defenseless situation on the frontier, the bloody disasters of our fellow citizens in florida, and other parts of the south, all tend to make a portion of our citizens regard such sentiments with horror, if not alarm. these and many other causes, have combined to raise a prejudice against them; and a feeling of hostility, that the first spark may, and we deeply fear will, ignite into all the horrors and desolations of a civil war, the worst evil that can befall any country. we therefore feel it our duty to come forward, as mediators, and use every means in our power to prevent the occurrence of so great an evil. as the most efficacious means to arrest the evil, we urge on the mormons to use every means to put an immediate stop to the emigration of their people to this county. we earnestly urge them to seek some other abiding place, where the manners, the habits, and customs of the people will be more consonant with their own. for this purpose we would advise them to explore the territory of wisconsin. this country is peculiarly suited to their conditions and their wants. it is almost entirely unsettled; they can there procure large bodies of land together, where there are no settlements, and none to interfere with then. it is a territory in which slavery is prohibited, and it is settled entirely with emigrants from the north and east. the religious tenets of this people are so different from the present churches of the age, that they always have, and always will, excite deep prejudices against them in any populous country where they may {451} locate. we, therefore, in a spirit of frank and friendly kindness, do advise them to seek a home where they may obtain large and separate bodies of land, and have a community of their own. we further say to them, if they regard their own safety and welfare, if they regard the welfare of their families, their wives and children, they will ponder with deep and solemn reflection on this friendly admonition. if they have one spark of gratitude, they will not willingly plunge a people into civil war, who held out to them the friendly hand of assistance in that hour of dark distress, when there was few to say god save them. we can only say to them if they still persist in the blind course they have heretofore followed in flooding the country with their people, that we fear and firmly believe that an immediate civil war is the inevitable consequence. we know that there is not one among us who thirsts for the blood of that people. we do not contend that we have the least right, under the constitution and laws of the country, to expel them by force. but we would indeed be blind, if we did not foresee that the first blow that is struck, at this moment of deep excitement, must and will speedily involve every individual in a war, bearing ruin, woe, and desolation in its course. it matters but little how, where, or by whom, the war may begin, when the work of destruction commences, we must all be borne onward by the storm, or crushed beneath its fury. in a civil war, when our homes are the theatre on which it is fought, there can be no neutrals; let our opinions be what they may, we must fight in self-defense. we want nothing, we ask nothing, we would have nothing from this people, we only ask them, for their own safety, and for ours, to take the least of the two evils. most of them are destitute of land, have but little property, are late emigrants to this country, without relations, friends, or endearing ties to bind them to this land. at the risk of such imminent peril to them and to us, we request them to leave us, when their crops are gathered, their business settled, and they have made every suitable preparation to remove. those who have forty acres of land, we are willing should remain until they can dispose of it without loss, if it should require years. but we urge, most strongly urge, that emigration cease, and cease immediately, as nothing else can or will allay for a moment, the deep excitement that is now unhappily agitating this community. if the mormons will comply with these friendly requisitions, we will use every exertion among our own citizens, to arrest this evil before it is forever too late; but if they are disregarded, we can promise neither them nor ourselves, a long continuation of the blessings of peace and harmony. 1st. therefore be it resolved by this meeting, that we view with feelings of the deepest regret the present unhappy situation of our country. {452} 2nd. that it is the fixed and settled conviction of this meeting that unless the people commonly called mormons will agree to stop immediately the emigration of their people to this county, and take measures to remove themselves from it, a civil war is inevitable. 3rd. that a committee of ten be appointed to make known to the leaders of that people, the views of this meeting, and to urge upon them the propriety of acceding to these propositions. 4th. the said committee consisting of andrew robertson, michael arthur, littlebury sublet, john baxter, james m. hughes, w. j. moss, john bird, peter rogers, w. t. wood and j. t. v. thompson, who shall meet on the morrow at the house of mr. cowan, and confer with the mormons, and report at this meeting, as soon thereafter as convenient, the reply of the mormons to these requisitions. 5th. that if the mormons agree to these propositions, we will use every means in our power to allay the excitement among our own citizens, and to get them to await the result of these things. that it is the opinion of this meeting that the recent emigrants among the mormons should take measures to leave this county immediately, as they have no crops on hand, and nothing to lose by continuing their journey to some more friendly land. on motion of wm. t. wood, the preamble and resolutions were unanimously adopted. be it resolved that this meeting adjourn until saturday next. john bird, chairman, john f. doherty, secretary. _minutes of a public meeting of the saints in clay county, missouri, held to consider the proposition of the citizens of clay county that the latter-day saints move into another part of the state_. july 1, 1836. at a very large meeting of the elders of the church of latter-day saints, assembled in clay county, missouri, w. w. phelps was called to the chair, and john corrill appointed secretary. the preamble and resolutions from a meeting of citizens of the 29th ultimo, was read, and a committee of twelve, viz., edward partridge, isaac morley, lyman wight, thomas b. marsh, elias higby, calvin bebee, isaac hitchcock, isaac higby, samuel bent, titus billings, james emmet, and r. evans, were appointed, who retired, and after a short time reported the following preamble and resolutions: _resolved_, that we (the "mormons," so called), are grateful for the kindness which has been shown to us by the citizens of clay county since we have resided with them; and being desirous for peace, and wishing the good rather than the ill-will of mankind, we will use all honorable means to allay the excitement, and so far as we can, remove any foundation for jealousies against us as a people. we are aware that many rumors {453} prejudicial to us as a society are afloat, and time only can prove their falsity to the world at large. we deny having claim to this, or any other county, or country, further than we shall purchase the land with money, or more than the constitution and laws allow us as free american citizens. we have taken no part for or against slavery; but are opposed to the abolitionists, and consider that men have a right to hold slaves or not, according to law. we believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruptions of the world; but we do not believe it right to interfere with bondservants, nor preach the gospel to them, nor meddle with nor influence them in the least to cause them to be dissatisfied with their situation in this life; thereby jeopardizing the lives of men. such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude. we deny holding any communications with the indians; and mean to hold ourselves as ready to defend our country against their barbarous ravages, as any other people. we believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly. it is needless to enter into any further detail of our faith, or mention our sufferings; therefore- first. resolved: for the sake of friendship, and to be in a covenant of peace with the citizens of clay county, and they to be in a covenant of peace with us, notwithstanding the necessary loss of property, and expense we incur in moving, we comply with the requisitions of their resolutions in leaving clay county, as explained by the preamble accompanying the same; and that we will use our exertions to have the church do the same; and that we will also exert ourselves to stop the tide of emigration of our people to this county. second. resolved: that we accept the friendly offer verbally tendered to us by the committee yesterday, to assist us in selecting a location, and removing to it. third. resolved, unanimously: that this meeting accept and adopt the above preamble and resolutions, which are here presented by the committee. fourth. resolved: that thomas b. marsh, lyman wight, and samuel bent, be a committee to carry the minutes of these {454} proceedings to the meeting of the citizens of clay county, to be held tomorrow at liberty. the foregoing resolutions were unanimously adopted by the meeting. w. w. phelps, chairman, john corrill, secretary. _minutes of the second meeting of the citizens of clay county_. the citizens of clay county met pursuant to adjournment. the chairman and secretary resumed their stations, when the committee appointed by the public meeting of the citizens at the court house, in liberty, on the 29th ultimo, reported through their chairman, w. j. moss, the foregoing preamble and resolutions of the elders of the church of latter-day saints, on the 1st instant, whereupon it was _resolved_, that this meeting do accept and receive the reply of the mormons to the resolution passed on wednesday, the 29th of june, as perfectly satisfactory. be it further _resolved_ by this meeting, that we will use our utmost endeavors to carry into effect the object contained in the preamble and resolutions passed on wednesday, the 29th, as agreed to by the mormons. be it further _resolved_, that we urge it on our fellow citizens to keep the peace towards the mormons, as good faith, justice, morality and religion require. be it further _resolved_, that a committee of ten persons, two in each township, be appointed to raise money by subscription to aid those of the mormons who may from necessity require it, to leave this county. _resolved_, that samuel tillery jeremiah minger and abraham shafer be appointed a committee to receive the pecuniary aid by subscription for the purpose of aiding the poor persons that may belong to the mormons in removing from this county to their place of abode, and that the elders of the church be requested to report the above-named persons to the aforesaid committee, who will judge of the proofs and facts entitling the mormons to pecuniary aid, and appropriate the funds accordingly. _resolved_, that the said committee be authorized to employ some suitable person to accompany those that may wish to examine a new country. it is also understood that if the money which may be received by the committee is not appropriated for the purpose above named, it shall be refunded back in proportion to the amount subscribed. _resolved_, that the chair appoint five persons in each township to carry the object of the above resolutions into effect. the following gentlemen were then appointed in the different townships. for liberty township, john thornton, joel turnham, peter {455} rogers, john bird, david r. atchison; for fishing river township, elisha cameron, e. price, g. withers, m. welton, james kazey; for platte township, t. c. gordon, s. harris, w. owen, l. rollins, i. marsh; for washington township, b. riley, s. crawford, t. findley, g. mcilvaine, p. y. g. bartee; for gallatin township, d. dale, n. nash, william todd, b. ricketts, r. forboin. be it further _resolved_, that this meeting recommend the mormons to the good treatment of the citizens of the adjoining counties. we also recommend the inhabitants of the neighboring counties to assist the mormons in selecting some abiding place for their people where they will be, in a measure, the only occupants; and where none will be anxious to molest them. _resolved_, that the proceedings of this meeting be handed over to the publishers of the _far west_ with a request that it be printed, which was severally read and unanimously adopted, and meeting adjourned. john bird, chairman, john f. doherty, secretary. liberty, july 2nd, 1836. _letter from the brethren at kirtland to the brethren in missouri_. kirtland, july 25th, 1836. _to w. w. phelps and others:_ dear brethern:--yours of the first inst., accompanying the proceedings of a public meeting held by the people of clay county, was duly received. we are sorry that this disturbance has broken out, but we do not consider it our fault. you are better acquainted with circumstances than we are, and, of course, have been directed by wisdom in your moves relative to leaving the county. we forward you our letter to mr. thornton and others that you may know all that we have said. we advise that you be not the first aggressors. give no occasion, and if the people will let you, dispose of your property, settle your affairs, and go in peace. you have thus far had an asylum, and now seek another, as god may direct. relative to your going to wisconsin, we cannot say, we should think if you could stop short, in peace, you had better do so. you know our feelings relative to not giving the first offense, and also of protecting your wives and little ones in case a mob should seek their lives. we shall publish the proceedings of the public meeting, with your answer, as well as our letter. we mean that the world shall know all things as they transpire. if we are persecuted and driven men shall know it. be wise; let prudence dictate all your counsels; preserve peace with all men, if possible; stand by the constitution of your country; observe its principles; and above all, show yourselves men of god, worthy {456} citizens, and we doubt not, the community, ere long, will do you justice, and rise in indignation against those who are the instigators of your sufferings and afflictions. in the bonds of brotherly love we subscribe ourselves, as ever, joseph smith, jun., sidney rigdon, oliver cowdery, f. g. williams, hyrum smith. the letter to mr. thornton referred to above was as follows: kirtland, geauga county, ohio, july 25, 1836. _to john thornton, esq., peter rogers, esq., andrew robertson, esq., james t. v. thompson, esq., colonel william t. wood, doctor woodson, i. moss, james h. hughes, esq., david r. atchison, esq, and a. w. doniphan, esq_.: gentlemen:--we have just perused, with feelings of deep interest, an article in the _far west_, printed at liberty, clay county, missouri, containing the proceeding of a public meeting of the citizens of said county on the subject of an excitement now prevailing among you, occasioned either from false reports against the church of latter-day saints, or from the fact that said church is considered dangerous to the welfare of your country; and will, if suffered among you under existing circumstances, cause the ties of peace and friendship, so desirable among all men, to be burst asunder, and bring war and desolation upon your own pleasant homes. while rumor is afloat with her accustomed cunning, and while public opinion is fast rising, like a flood tide against the members of the church, we cannot but admire the candor with which your preambles and resolutions were clothed, as presented to the citizens of clay county on the 29th of june last; though, as you expressed in your report to said meeting, "we do not contend that we have the least right, under the constitution and laws of the country, to expel them by force." yet communities may be at times unexpectedly thrown into a situation when wisdom, prudence, and that first item in nature's law, self defense would dictate that the responsible and influential part [of a community] should step forward and guide the public mind in a course to save difficulty, preserve rights and spare the innocent blood from staining the soil so dearly purchased with the lives and fortunes of our fathers. as you have come forward as "mediators" to prevent the effusion of blood and save disasters consequent upon civil war, we take this opportunity to present to you, though strangers, and through you, if you wish, to the people of clay county, our heart-felt gratitude for every kindness {457} rendered our friends in affliction, when driven from their peaceful homes; and to yourselves, also, for the prudent course in the present excited state of your community; but in doing this, justice to ourselves, as communicants of that church to which our friends belong, and duty towards them as acquaintances and former fellow citizens, require us to say something to exonerate them from the foul charges brought against them, to deprive them of their constitutional privileges and drive them from the face of society. they have been charged, in consequence of the whims and vain notions of some few uninformed [persons], with claiming that upper country, [north-western missouri], and that ere long they were to possess it at all hazards and in defiance of all consequences. this is unjust and far from having a foundation in truth; a thing not expected or looked for--not desired by this society as a people, and where the idea could have originated is unknown to us. we do not, neither did we ever, insinuate a thing of this kind, or hear it from the leading men of the society now in your country. there is nothing in all our religious faith to warrant it, but on the contrary, the most strict injunctions to live in obedience to the laws and follow peace with all men; and we doubt not but a recurrence to the jackson county difficulties with our friends will fully satisfy you, that at least heretofore such has been the course followed by them, that instead of fighting for their own rights they have sacrificed them for a season to wait the redress guaranteed in the law and so anxiously looked for at a time distant from this. we have been, and are still, clearly under the conviction that had our friends been disposed they might have maintained their possessions in jackson county. they might have resorted to the same barbarous means with their neighbors, throwing down dwellings, threatening lives, driving innocent women and children from their homes, and thereby have annoyed their enemies equally at least; but to their credit--and it must ever remain upon the page of time to their honor--this they did not do. they had possessions, they had homes, they had sacred rights, and more still, they had helpless, harmless innocence, with an approving conscience that they had violated no law of their country or their god to urge them forward; but to show to all that they were willing to forego these for the peace of their country they tamely submitted, and have since been wanderers among strangers (though hospitable) without homes. we think these sufficient reasons to show to your patriotic minds that our friends, instead of having wish to expel a community by force of arms, would suffer their rights to be taken from them before shedding blood. another charge brought against our friends is that of being {458} dangerous in societies "where slavery is tolerated and practiced." without occupying time here we refer you to the april (1836) number of the _latter-day saints' messenger and advocate_, printed at this place, a copy of which we forward to each of you. from the length of time which has elapsed since its publication, you can easily see it was put forth for no other reason than to correct the public mind generally, without a reference or expectation of any excitement of the nature of the one now in your county. why we refer you particularly to this publication is because many of our friends who are now in the west were in this place when this paper made its appearance, and from personal observation gave it their decided approbation, and declared those sentiments to be their own in the fullest particular. another charge of great magnitude is brought against our friends in the west, that of "keeping up a constant communication with the indian tribes on the frontier; with declaring even from the pulpit that the indians are a part of god's chosen people, and are destined by heaven to inherit this land, in common with themselves." we know of nothing under the present aspect of our indian relations calculated to arouse the fears of the people of the upper missouri more than a combination or influence of this nature; and we cannot look upon it as being other than one of the most subtle purposes of those whose feelings are embittered against our friends to turn the eye of suspicion upon them from every man who is acquainted with the barbarous cruelty of rude savages. since a rumor was afloat that the western indians were showing signs of war we have received frequent private letters from our friends who have not only expressed fears for their own safety, in case the indians should break out, but a decided determination to be among the first to repel any invasion and defend the frontier from all hostilities. we mention the last fact because it was wholly uncalled for on our part and came previous to any excitement on the part of the people of clay county against our friends and must definitely show that this charge is also untrue. another charge against our friends and one that is urged as a reason why they must immediately leave clay county, is, that they are making, or are likely to make the same "their permanent home, the center and general rendezvous of their people." we have never understood such to be the purpose, wish, or design of this society; but on the contrary, have ever supposed that those who resided in clay county only designed it as a temporary residence until the law and authority of our country should put them in the quiet possession of their homes in jackson county; and such as had not possessions there could purchase to the entire satisfaction and interest of the people of jackson county. {459} having partially mentioned the leading objections urged against our friends, we would here add, that it has not been done with a view, on our part, to dissuade you from acting in strict conformity with your preamble and resolutions offered to the people of clay county on the 29th ult., but from a sense of duty to a people embarrassed, persecuted and afflicted; for you are aware, gentlemen, that in times of excitement virtues we transformed into vices; acts, which in other cases and other circumstances would be considered upright and honorable, are interpreted contrary to their real intent and made objectionable and criminal; and from whom could we look forbearance and compassion, with confidence and assurance, more than from those whose bosoms are warmed with those pure principles of patriotism with which you have been guided in the present instance, to secure the peace of your county and save a persecuted people from further violence and destruction? it is said that our friends are poor; that they have but little or nothing to bind their feelings or wishes to clay county, and that in consequence they have a less claim upon that county. we do not deny the fact that our friends are poor; but their persecutions have helped to render them so. while other men were peacefully following their vocations and extending their interests they have been deprived of the right of citizenship, prevented from enjoying their own, charged with violating the sacred principles of our constitution and laws, made to feel the keenest aspersions of the tongue of slander, waded through all but death, and are now suffering under calumnies calculated to excite the indignation and hatred of every people among whom they dwell, thereby exposing them to destruction and inevitable ruin. if a people, a community, or a society can accumulate wealth, increase in worldly fortune, improve in science and arts, rise to eminence in the eyes of the public, surmount these difficulties, so much as to bid defiance to poverty and wretchedness, it must be a new creation, a race of beings superhuman. but in all their poverty and wants we have yet to learn for the first time that our friends are not industrious and temperate; and wherein they have not always been the last to retaliate or resent an injury and the first to overlook and forgive. we do not urge that there are no exceptions to be found; all communities, all societies and associations are cumbered with disorderly and less virtuous members--members who violate in a greater or less degree, the principles of the same; but this can be no just criterion by which to judge a whole society; and further still where a people are laboring under constant fear of being dispossessed; very little inducement is held out to excite them to be industrious. we think, gentlemen, that we have pursued the subject far enough, and we here express to you, as we have in a letter accompanying this {460} to our friends, our decided disapprobation to the idea of shedding blood, if any other course can be followed to avoid it; in which case, and which alone, we have urged upon our friends to desist, only in extreme cases of self defense; and in this case not to give the offense or provoke their fellow men to acts of violence, which we have no doubt they will observe as they ever have done; for you may rest assured, gentlemen, that we would be the last to advise our friends to shed the blood of men or commit one act to endanger the public peace. we have no doubt but our friends will leave your county, sooner or later; they have not only signified the same to us, but we have advised them so to do as fast as they can without incurring too much loss. it may be said that they have but little to lose if they lose the whole. but if they have but little that little is their all, and the necessities of the helpless urge them to make a prudent disposal of the same. we are highly pleased with a proposition in your preamble, suffering them to remain peaceably until a disposition can be made of their land, etc., which, if suffered, our fears are at once hushed, and we have every reason to believe that during the remaining part of the residence of our friends in your county the same feelings of friendship and kindness will continue to exist that have heretofore, and that when they leave you, you will have no reflection of sorrow that they have been sojourners among you. to what distance or place they will remove we are unable to say; in that they must be dictated by judgment and prudence. they may explore the territory of wisconsin, they may remove there, or they may stop on the other side, of this we are unable to say; but be they where they will we have this gratifying reflection, that they have never been the first, in an unjust manner, to violate the laws, injure their fellow men, or disturb the tranquility and peace under which any part of our country has heretofore reposed; and we cannot but believe that ere long, the public mind must undergo a change, when it will appear to the satisfaction of all that this people have been illy treated and abused without cause, and when as justice would demand, those who have been the instigators of their sufferings will be regarded as their true characters demand. our religious principles are before the world ready for the investigation of all men, yet we are aware that all the persecution against our friends has arisen in consequence of calumnies and misconstructions without foundation in truth and righteousness. this we have endured in common with all other religious societies at their first commencement. should providence order that we rise not as others before us to respectability and esteem, but be trodden down by the ruthless force of extermination, posterity will do us justice when our persecutors are equally low in the dust with ourselves, to hand down to {461} succeeding generations the virtuous acts and forbearance of a people who sacrificed their reputation for their religion; and their earthly fortunes and happiness to preserve peace and save this land from being further drenched in blood. we have no doubt but your very seasonable mediation in the time of so great an excitement will accomplish your most sanguine desires in preventing further disorder; and we hope, gentlemen, that while you reflect upon the fact that the citizens of clay county are urgent for our friends to leave you, that you will also bear in mind that by their complying with your request to leave they are surrendering some of the dearest rights guaranteed in the constitution of our country; and that human nature can be driven to a certain extent when it will yield no further. therefore, while our friends suffer so much and forego so many sacred rights, we sincerely hope, and we have every reason to expect it, that a suitable forbearance may be shown by the people of clay county; which, if done, the cloud which has been obscuring your horizon will disperse and you be left to enjoy peace, harmony and prosperity. with sentiments of esteem and profound respect, we are, gentlemen, your obedient servants, joseph smith, jun., sidney rigdon, oliver cowdery, frederick g. williams, hyrum smith. the following letter was received at liberty, clay county, missouri, on the 28th of july: _letter from daniel dunklin to the saints in missouri_. city of jefferson, july 18th, 1836. _messrs. w. w. phelps and others_: gentlemen:--the treatment your people have received, and are now receiving, is of an extraordinary character, such as is seldom experienced in any country by any people. as an individual i sympathize with you, and as the executive of the state, deeply deplore such a state of things. your appeal to the executive is a natural one; but a proper understanding of our institutions will show you that yours is a case not for the special cognizance of the executive. it is a case, or, i may say, they are cases of individual wrongs. these, as i have before told you, are subjects for judicial interference; and there are cases sometimes of individual outrage which may be so popular as to render the action of courts of justice nugatory, in endeavoring to afford a {462} remedy. i would refer you to the charge of judge lawless, made to the grand jury of st. louis. public sentiment may become paramount law; and when one man or society of men become so obnoxious to that sentiment as to determine the people to be rid of him or them, it is useless to run counter to it. the time was when the people (except those in jackson county) were divided, and the major part in your favor; that does not now seem to be the case. why is this so? does your conduct merit such censures as exist against you? it is not necessary for me to give my opinion. your neighbors accuse your people of holding illicit communication with the indians, and of being opposed to slavery. you deny. whether the charge or the denial is true i cannot tell. the fact exists and your neighbors seem to believe it true; and whether true or false, the consequences will be the same (if your opponents are not merely gasconading), unless you can, by your conduct and arguments, convince them of your innocence. if you cannot do this, all i can say to you is that in this republic the _vox populi_ is the _vox dei_. yours respectfully, daniel dunklin. footnotes 1. charles kelly was a member of zion's camp, also a member of the first quorum of seventy. his offenses are named at page 444. 2. "she died firm in the faith of the gospel, although she had never yielded obedience to any of its ordinances."--_hist. of the prophet joseph, by lucy smith, ch. 12_. {463} chapter xxxii. the prophet's mission--labors in massachusetts--the organization of the kirtland safety society. [sidenote: departure of the prophet from kirtland.] on monday afternoon, july 25th, in company with sidney rigdon, brother hyrum smith, and oliver cowdery, i left kirtland, and at seven o'clock the same evening, we took passage on board the steamer _charles townsend_, s. fox, master, at fairport, and the next evening, about ten o'clock we arrived at buffalo, new york, and took lodgings at the "farmer's hotel." here we met with elders orson hyde and moses c. nickerson, the former on his way to canada, and the latter from that province. to avoid the crowding, fisting, fighting, racing and rioting of the packets, we took passages on a line boat for utica, where we arrived about eight o'clock a.m. of the 29th, just in time to take the railroad car for schenectady, the first passenger car on the new road. [1] we were more than six hours traveling eighty miles. the locomotive had hardly stopped before the cry was, "albany baggage: the cars start in five minutes." amid a scene {464} of confusion, bustle, and crowding, we succeeded, after a good share of scuffling and pulling, in getting our trunks on board the luggage car for albany where we arrived the same evening. [sidenote: a steamboat race.] on the 30th, at seven o'clock a. m., we went on board the steamer _john mason_, which took us to the _erie_, lying over the bar. while the passengers were stepping off the _john mason_, the steamer _rochester_ passed us: "now for a race," was the cry from different parts, and a race trial of speed it was; however, as fate or steam power of engine would have it, the _erie_, after touching at catskill and west point, where the _rochester_ did not, went into new york a few minutes "ahead." by such undue pressure of steam the lives of thousands have been sacrificed, and i thanked god that myself and friends were safely landed. [sidenote: the great fire in new york city.] while in new york i visited the burnt district--the part of the city where it was estimated fifteen millions of property was consumed by fire on the 16th of december, 1835, [2] according to the prediction of the ancient prophets, that there should be "fire and vapor of smoke" in the last days. [sidenote: arrival of the prophet's party in salem, mass.] from new york we continued our journey to providence, on board a steamer; from thence to boston, by steam cars, and arrived in salem, massachusetts, early in august, where we hired a house, and occupied the same during the month, teaching the people from house to house, and preaching publicly, as opportunity presented; visiting occasionally, sections of the surrounding country, which are rich in the history of the pilgrim fathers of new england, in indian warfare, religious superstition, bigotry, persecution, and learned ignorance. [sidenote: reflections of the prophet on religious intolerance.] the early settlers of boston (the emporium of new {465} england), who had fled from their mother country to avoid persecution and death, soon became so lost to principles of justice and religious liberty as to whip and hang the baptist and the quaker, who like themselves, had fled from tyranny to a land of freedom; and the fathers of salem from 1692 to 1693, whipped, imprisoned, tortured, and hung many of their citizens for supposed witchcraft; and quite recently,--while boasting of her light and knowledge, of her laws and religion, as surpassed by none on earth,--has new england been guilty of burning a catholic convent in the vicinity of charleston, and of scattering the inmates to the four winds; yes, in sight of the very spot where the fire of american independence was first kindled, where a monument is now erecting in memory of the battle of bunker hill, and the fate of the immortal warren, who bled, who died, on those sacred heights, to purchase religious liberty for his country--in sight of this very spot, have the religionists of the nineteenth century, demolished a noble brick edifice, hurling its inhabitants forth upon a cold, unfeeling world for protection and subsistence. well did the savior say concerning such, "by their fruits you shall know them." and if the wicked mob who destroyed the charleston convent, and the cool, calculating religious lookers on, who inspired their hearts with deeds of infamy, do not arise, and redress the wrong, and restore the injured four-fold, they in turn, will receive of the measure they have meted out till the just indignation of a righteous god is satisfied. when will man cease to war with man, and wrest from him his sacred rights of worshiping his god according as his conscience dictates? holy father, hasten the day. i received the following: _revelation given in salem, massachusetts, august 6th, 1836_. [3] 1. i, the lord your god, am not displeased with your coming this journey, notwithstanding your follies; {466} 2. i have much treasure in this city for you, for the benefit of zion; and many people in this city whom i will gather out in due time for the benefit of zion, through your instrumentality. 3. therefore it is expedient that you should form acquaintance with men in this city, as you shall be led, and as it shall be given you; 4. and it shall come to pass in due time, that i will give this city into your hands; that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours. 5. concern not yourselves about your debts, for i will give you power to pay them. 6. concern not yourselves about zion, for i will deal mercifully with her. 7. tarry in this place, and in the regions round about; 8. and the place where it is my will that you should tarry, for the main, shall be signalized unto you by the peace and power of my spirit, that shall flow unto you. 9. this place you may obtain by hire, etc. and inquire diligently concerning the more ancient inhabitants and founders of this city; 10. for there are more treasures than one for you in this city; 11. therefore be ye as wise as serpents and yet without sin, and i will order all things for your good, as fast as ye are able to receive them. amen. while here [at salem] brothers brigham young and lyman e. johnson arrived. brother young had been through new york, vermont, and massachusetts, in company with his brother joseph young. they visited their relations in this country, and baptized a good number into the church; they remained in boston two or three weeks, and baptized seventeen persons. we had a good visit with the brethren, for which i feel very thankful. thus i continued in salem and vicinity until i returned to kirtland, some time in the month of september. during this month the church in clay county, missouri, commenced removing to their newly selected location on shoal creek, in the territory attached to ray county. [sidenote: success of the ministry.] during the quarter ending september 3rd, fifty-two elders', six priests', three teachers', and two deacons' licenses were recorded in the license records, in kirtland, ohio, by thomas burdick. the intelligence from the elders abroad was {467} interesting. elder parley p. pratt still continued his labors in upper canada, toronto, and vicinity, with good success. elder lyman e. johnson had been laboring in new brunswick, and other places on the sea-board; and on the 12th, 13th, and 14th of august a conference was held by elders brigham young and lyman e. johnson, at newry, maine, where seventeen branches were represented, numbering in all three hundred and seventeen members. [sidenote: labors of the patriarch joseph smith, sen.] _october 2nd, 1836_.--my father and uncle john smith returned to kirtland from their mission to the eastern states, having traveled about two thousand four hundred miles, and visited nearly all the branches of the church in new york, vermont, new hampshire, and pennsylvania. during this mission they baptized many, conferred blessings upon many hundreds, and preached the gospel to many thousands. they also visited their friends and relatives in the land of their nativity. my cousin, george a. smith, returned the same day from his mission to richland county, ohio. brother heber c. kimball returned to kirtland, having been absent nearly five months, during which time he baptized thirty persons into the church of the latter-day saints, this being in fulfillment of a blessing that i had conferred upon his head before he started on his mission. [sidenote: movements of the saints in missouri.] through the month of october the saints continued to gather at shoal creek, missouri, and my attention was particularly directed to the building up of kirtland, and the spiritual interests of the church. [sidenote: organization of kirtland safety society.] on the 2nd of november the brethren at kirtland drew up certain articles of agreement, preparatory to the organization of a banking institution, to be called the "kirtland safety society." [4] president oliver cowdery was delegated to philadelphia {468} to procure plates for the institution; and elder orson hyde to repair to columbus with a petition to the legislature of ohio, for an act of incorporation, which was presented at an early period of their session, but because we were "mormons" the legislature raised some frivolous excuse on which they refused to grant us those banking privileges they so freely granted to others. thus elder hyde was compelled to return without accomplishing the object of his mission, while elder cowdery succeeded at a great expense in procuring the plates, and bringing them to kirtland. [sidenote: licenses.] forty-four elders' licenses were recorded in the license records at kirtland during the quarter ending december 1st; also five priests' and one teachers' license, by thomas burdick. [sidenote: organization of caldwell county.] the saints having gathered in considerable numbers on shoal creek, missouri, petitioned for an act of incorporation for a new county, which was granted about the middle of december, under the name of caldwell county, from which time a fresh impetus was given to the gathering, and the county grew like jonah's gourd. _minutes of a conference held in the house of the lord at kirtland on the 22nd of december, 1836_. the authorities of the church being present, viz.: the first presidency, the high council of kirtland, the quorum of the twelve, the presidents of the seventies, the president of the elders and his counselors, and many other official members, such as priests, teachers, deacons etc., the house was called to order, and the following motions were made and carried by the unanimous voice of the assembly: first--that it has been the case that a very improper and unchristianlike course of conduct has been pursued by the elders of this church, and the churches abroad, in sending their poor from among them to this place, without the necessary means of subsistence. whereas the church in this place being poor from the beginning, having had to pay an extraordinate price for their lands, provisions, etc. and having a serious burden imposed upon them by comers and goers, from most parts of the world, and an assisting traveling elder and theirs the {469} families, while they themselves have been laboring in the vineyard of the lord, to preach the gospel; and also having suffered great loss in endeavoring to benefit zion, it (the thing complained of) has become a serious matter which ought to be considered by us. therefore, after deliberate discussion upon the subject, it was moved seconded, and unanimously carried, that we have borne our part of this burden, and that it becomes the duty, henceforth, of all the churches abroad to provide for those who are objects of charity, that are not able to provide for themselves; and not send them from their midst, to burden the church in this place, unless they come and prepare a place for them, and provide means for their support. second--that there be a stop put to churches or families gathering or moving to this place, without their first coming or sending their wise men to prepare a place for them, as our houses are all full, and our lands mostly occupied, except those houses that do not belong to the church, which cannot be obtained without great sacrifice, especially when brethren with their families are crowding in upon us, and are compelled to purchase at any rate, and consequently are thrown into the hands of speculators, and extortioners, with which course the lord is not well pleased. also that the churches abroad be required to do according to the revelation contained in the book of doctrine and covenants, commencing at section 101:72-73, which is as follows: "now verily i say unto you, let all the churches gather together all their monies; let these things be done in their time, be not in haste; and observe to have all things prepared before you, and let honorable men be appointed, church in the eastern countries when they are built up, if they will harken unto this counsel, they may buy lands and gather together upon them, and in this way they may establish zion." joseph smith, chairman, warren parrish, clerk. [sidenote: baptism of doctor richards.] on the 31st of december, at the setting of the sun, dr. willard richards was baptized at kirtland, under the hands of president brigham young, in the presence of heber c. kimball and others, who had spent the afternoon in cutting the ice to prepare for the baptism. [5] {470} _minutes of a meeting of the members of the "kirtland safety society," held on the 2nd day of january, 1837_. at a special meeting of the "kirtland safety society," two-thirds of the members being present, sidney rigdon was called to the chair, and warren parrish chosen secretary. the house was called to order, and the object of the meeting explained by the chairman; which was--1st, to annul the old constitution which was adopted by the society, on the second day of november, 1836; which was, on motion by the unanimous voice of the meeting, annulled. 2nd, to adopt articles of agreement, by which the "kirtland safety society" is to be governed. after much discussion and investigation, the following preamble and articles of agreement were adopted by the unanimous voice of the meeting: we, the undersigned subscribers, for the promotion of our temporal interests, and for the better management of our different occupations, {471} which consist in agriculture, mechanical arts, and merchandising, do hereby form ourselves into a firm or company for the before-mentioned objects, by the name of the "kirtland safety society anti-banking company," for the proper management of said firm, we individually and jointly enter into and adopt the following articles of agreement: article 1st. the capital stock of said society or firm shall not be less than four millions of dollars; to be divided into shares of fifty dollars each; and may be increased to any amount, at the discretion of the managers. art. 2nd. the management of said company shall be under the superintendence of thirty-two managers, to be chosen annually, by, and from among, the members of the same; each member being entitled to one vote for each share, which he, she, or they, may hold in said company; and said votes may be given by proxy or in _propria persona_. art. 3rd. it shall be the duty of said managers, when chosen, to elect from their number, a treasurer and secretary. it shall be the further duty of said managers to meet in the upper room of the office of said company, on the first mondays of november and may, of each year, at 9 o'clock a. m., to inspect the books of said company, and transact such other business as may be deemed necessary, art. 4th. it shall be the duty of said managers to choose from among their number, seven men, who shall meet in the upper room of said office on tuesday of each week, at 3 o'clock p. m., to inquire into and assist in all matters pertaining to said company. art. 5th. each manager shall receive from the company one dollar per day for his services when called together at the annual and semiannual meetings. the treasurer and secretary and the seven the committee of the managers, shall receive a compensation for their services as shall be agreed by the managers at their semi-annual meetings. art. 6th. the first election of managers, as set forth in the second article, shall take place at the meeting of the members to adopt this agreement, who shall hold their offices until the first monday of november, 1837, unless removed by death or misdemeanor, and until others are duly elected. every annual election of managers shall take place on the first monday of november in each year. it shall be the duty of the treasurer and secretary of said company to receive the votes of the members by ballot, and declare the election. art. 7th. the books of the company shall be always open for the inspection of the members. art. 8th. it shall be the duty of the managers of the company to declare a divided once in six months; which dividend shall be apportioned among the members, according to the installments by them paid in. art. 9th. all persons subscribing stock in said firm shall pay their {472} first installment at the time of subscribing, and other installments from time to time, as shall be required by the managers. art. 10th. the managers shall give thirty days notice in some public paper, printed in this county, previous to an installment being paid in. all subscribers residing out of the state, shall be required to pay in half the amount of their subscriptions at the time of subscribing; and the remainder, or such part thereof as shall be required at any time by the managers, after thirty days notice. art. 11th. the treasurer shall be empowered to call special meetings of the managers whenever he shall deem it necessary, separate and aside from the annual and semi-annual meetings. art. 12th. two-thirds of the managers shall form a quorum to act at the semi-annual meetings, and any number of the seven, the committee of the managers, with the treasurer and secretary, or either of them, may form a quorum to transact business at the weekly meetings, and in case none of the seven is present at the weekly meetings, the treasurer and secretary must transact the business. art. 13th. the managers shall have power to enact such by-laws as they may deem necessary from time to time, provided they do not infringe upon these articles of agreement. art. 14th. all notes given by said society shall be signed by the treasurer and secretary thereof, and we, the individual members of said firm, hereby hold ourselves bound for the redemption of all such notes. art. 15th. the notes given for the benefit of said society shall be given to the treasurer in the following form; "ninety days after date, we jointly, and severally, promise to pay a. b. or order,------------dollars and--------cents, value received." a record of which shall be made in the books at the time, of the amount, and by whom given, and when due, and deposited with the files and papers of said society. art. 16th. any article in this agreement may be altered at any time, annulled, added unto, or expunged by the vote of two-thirds of the members of said society, except the 14th article, that shall remain unaltered during the existence of said company. for the true and faithful fulfillment of the above covenant and agreement, we individually bind ourselves to each other, under the penal sum of one hundred thousand dollars. in witness whereof we have hereunto set our hands and seals, the day and date first above written. [sidenote: the prophet's remarks on the kirtland safety society.] in connection with the above articles of agreement of the "kirtland safety society," i published the following remarks to all who were preparing themselves, and appointing their wise men, for the purpose of building up zion and {473} her stakes in the january number of the _messenger and advocate_: it is wisdom and according to the mind of the holy spirit, that you should call at kirtland, and receive counsel and instruction upon those principles that are necessary to further the great work of the lord, and to establish the children of the kingdom, according to the oracles of god; as they are had among us: and further, we invite the brethren from abroad, to call on us, and take stock in our safety society; and we would remind them also of the sayings of isaiah, contained in the 60th chapter and more particularly the 9th and 17th verses, which are as follows: "surely the isles shall wait for me, and the ships of tarshish first, to bring thy sons from far, their silver and their gold [not their bank notes] with them, unto the name of the lord thy god, and to the holy one of israel, because he hath glorified thee. * * * for brass i will bring gold, and for iron i will bring silver, and for wood, brass, and for stone, iron: i will also make thy officers peace, and thine exactors righteousness." also 62nd chapter, 1st verse: "for zion's sake will i not hold my peace, and for jerusalem's sake i will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth." joseph smith, jun. footnotes 1. this was the albany & schenectady railway, the first railroad contracted for in new york; it began to operate in september, 1831. it was at that time called the mohawk & hudson railroad and ran from albany to schenectady. its charter was "issued in 1826 and is generally regarded as the earliest charter given in the united states for the construction of a railroad." 2. the fire here alluded to broke out on the night of the 16th of december, 1835, and in fourteen hours there was consumed over seventeen million dollars' worth of property. the burnt district covered several acres of ground in the most prominent business part of the city. 3. see doctrine and covenants sec. 111. 4. "kirtland safety society bank" was the full title of the proposed institution, and oliver cowdery had the plates on which bank notes were to be printed so engraved. 5. dr. willard richards was born at hopkinton, middlesex county, masschusetts, june 24, 1804, and from the religious teachings of his parents (joseph and rhoda richards), he was the subject of religious impressions from his earliest moments, although careless and indifferent in his external deportment. at the age of ten years he removed with his father's family to richmond, in the same state, where he witnessed several sectarian "revivals," and offered himself to the congregational church in that place, at the age of seventeen, having previously passed the painful ordeal of conviction and conversion, according to that order, even to the belief that he had committed the unpardonable sin; but the total disregard of that church to his request for admission, led him to a more thorough investigation of the principles of religion, when he became convinced that the sects were all wrong, and that god had no church on earth, but that he would soon have a church whose creed would be the truth, the whole truth, and nothing but the truth, and from that time kept himself aloof from sectarian influence, boldly declaring his belief to all who wished to learn his views: until the summer of 1835, while in the practice of medicine near boston, the book of mormon, which president brigham young had left with his cousin lucius parker, at southborough, accidentally or providentially fell in his way, which was the first he had seen or heard of the latter-day saints, except the scurrilous reports of the public prints, which amounted to nothing more than that "a boy named jo smith, somewhere out west, had found a gold bible." he opened the book without regard to place, and totally ignorant of its design or contents, and before reading half a page, declared "god or the devil has had a hand in that book, for man never wrote it." he read it twice through in about ten days, and so firm was his conviction of the truth, that he immediately commenced settling his accounts, selling his medicine, and freeing himself from every incumbrance, that he might go to kirtland, seven hundred miles west, the nearest point he could hear of a saint, and give the work a thorough investigation; firmly believing that if the doctrine was true, god had some greater work for him to do than to peddle pills. but no sooner did he commence a settlement than he was smitten with palsy, from which he suffered exceedingly, and was prevented executing his design until october, 1836, when he arrived at kirtland, in company with his brother (doctor levi richards, who attended him as physician), where he was most cordially and hospitably received and entertained by his cousin, president brigham young, with whom he tarried, and gave the work an unceasing and untiring investigation until the day of his baptism. {474} chapter xxxiii. meetings of the quorums of priesthood in the kirtland temple--the prophet's instructions on priesthood. [sidenote: the arrangements for classes and meetings in kirtland temple.] during the winter, the house of the lord at kirtland was filled to overflowing with attentive hearers, mostly communicants; and in the evenings the singers met under the direction of elders luman carter and jonathan crosby, jun., who gave instruction in the principles of vocal music. on monday evenings the quorum of high priests meet in the west room of the attic story, where they transact the business of their particular quorum. on tuesday evenings the seventies occupy the same room. on wednesday evenings the rooms are occupied by the quorum of elders. and on thursday evening a prayer meeting is held in the lower part of the house, free to all, though generally conducted by patriarch joseph smith, sen. the twelve, the high council and other quorums, generally meet each week to transact business, and during the week the "kirtland high school is taught in the attic story, by h. m. hawes, esq., professor of the greek and latin languages. the school numbers from one hundred and thirty-five to one hundred and forty students, divided into three departments--the classic, where the languages only are taught; the english department, where mathematics, common arithmetic, geography, english grammar, writing, and reading are taught; and the {475} juvenile department, the last two having each an assistant instructor. the school commenced in november, and on the first wednesday in january the several classes passed a public examination in presence of the trustees of the school, parents and guardians, and their progress in study was found of the highest order." owing to the multiplicity of letters with which i was crowded from almost every quarter, i was compelled to decline all not postpaid, and gave notice of the same in the _messenger and advocate_. [sidenote: gathering of the saints in missouri.] the brethren in missouri were very busy in gathering into caldwell county, entering united states land, building houses, and preparing to put in crops in the spring. [sidenote: firm of cowdery & co. dissolved.] on the first of february, 1837, the firm of oliver cowdery & co. was dissolved by mutual consent, and the entire establishment was transferred to joseph smith, jun., and sidney rigdon; and warren a. cowdery acted as their agent in the printing office and bookbindery, and editor of the _messenger and advocate_. [sidenote: licenses.] during the quarter ending march the 3rd, thirty-two elders', seven priests', three teachers', and two deacons' licenses were recorded in the license records in kirtland, by thomas burdick. [sidenote: notice of a solemn assembly.] a brief notice only was given, that a solemn assembly would be called, of the official members of the church, on the 6th of april, for the purpose of washing, anointing, washing of feet, receiving instructions, and the further organization of the ministry. meetings were held by the different quorums on monday, 3rd, tuesday, 4th, and wednesday, 5th, to anoint such of their respective members as had not been washed and anointed, that all might be prepared for the meeting on the 6th. [sidenote: washing of feet.] at an early hour on thursday, the 6th of april, the official members assembled in the house of the lord, {476} when the time for the first two or three hours was spent by the different quorums in washing of feet, singing, praying and preparing to receive instructions from the presidency. the presidents, together with the seventies and their presidents, repaired to the west room in the attic story, where, for want of time the preceding evening, it became necessary to seal the anointing of those who had recently been anointed and not sealed. [sidenote: regulation of the seventies.] another subject of vital importance to the church, was the establishing of the grades of the different quorums. it was ascertained that all but one or two of the presidents of the seventies were high priests, and when they had ordained and set apart any from the quorums of elders, into the quorum of seventies, they had conferred upon them the high priesthood, also. [1] this was declared to be wrong, and not according to the order of heaven. new presidents of the seventies were accordingly ordained to fill the places of such of them as were high priests, [2] and the _ex-officio_ presidents, and such of the seventies as had been legally ordained to be high priests, were directed to unite with the high priests' quorum. all the quorums then assembled in the lower room of the lord's house, where they were addressed by the presidents from the stand. the following, in substance, is what was said: {477} [sidenote: the prophet on the subject of priesthood.] president joseph smith, jun., addressed the assembly and said, the melchizedek high priesthood was no other than the priesthood of the son of god; that there are certain ordinances which belong to the priesthood from which flow certain results; and the presidents or presidency are over the church; and revelations of the mind and will of god to the church, are to come through the presidency. this is the order of heaven, and the power and privilege of this priesthood. it is also the privilege of any officer in this church to obtain revelations, so far as relates to his particular calling and duty in the church. all are bound by the principles of virtue and happiness, but one great privilege of the priesthood is to obtain revelations of the mind and will of god. it is also the privilege of the melchizedek priesthood, to reprove, rebuke, and admonish, as well as to receive revelation. if the church knew all the commandments, one half they would condemn through prejudice and ignorance. [sidenote: the high priests.] a high priest, is a member of the same melchizedek priesthood with the presidency, but not of the same power or authority in the church. the seventies are also members of the same priesthood, [i. e. the high priesthood], are a sort of traveling council or priesthood, and may preside over a church or churches, until a high priest can be had. the seventies are to be taken from the quorum of elders, and are not to be high priests. they are subject to the direction and dictation of the twelve, who have the keys of the ministry. all are to preach the gospel, by the power and influence of the holy ghost; and no man can preach the gospel without the holy ghost. [sidenote: bishops.] the bishop is a high priest, and necessarily so, because he is to preside over that particular branch of church affairs, that is denominated the lesser priesthood, and because we have no direct lineal descendant of aaron, to whom it would of right {478} belong. this is the same, or a branch of the same, priesthood, which may be illustrated by the figure of the human body, which has different members, which have different offices to perform; all are necessary in their place, and the body is not complete without all the members. [sidenote: the dignity of the lesser officers.] from a retrospect of the requirements of the servants of god to preach the gospel, we find few qualified even to be priests, and if a priest understands his duty, his calling, and ministry, and preaches by the holy ghost, his enjoyment is as great as if he were one of the presidency; and his services are necessary in the body, as are also those of teachers and deacons. therefore, in viewing the church as a whole, we may strictly denominate it one priesthood. president smith also said: [sidenote: necessity for occasional reproofs.] "i frequently rebuke and admonish my brethren, and that because i love them, not because i wish to incur their displeasure, or mar their happiness. such a course of conduct is not calculated to gain the good will of all, but rather the ill will of many; therefore, the situation in which i stand is an important one; so, you see, brethren, the higher the authority, the greater the difficulty of the station; but these rebukes and admonitions become necessary, from the perverseness of the brethren, for their temporal as well as spiritual welfare. they actually constitute a part of the duties of my station and calling. others have other duties to perform, that are important, and far more enviable, and may be just as good, like the feet and hands, in their relation to the human body--neither can claim priority, or say to the other, i have no need of you. after all that has been said, the greatest and most important duty is to preach the gospel." [sidenote: pecuniary embarrassments of the presidency.] "there are many causes of embarrassment, of a pecuniary nature now pressing upon the heads of the church. they began poor; were needy, destitute, and were truly {479} afflicted by their enemies; yet the lord commanded them to go forth and preach the gospel, to sacrifice their time, their talents, their good name, and jeopardize their lives; and in addition to this, they were to build a house for the lord, and prepare for the gathering of the saints. thus it is easy to see this must [have] involved them [in financial difficulties]. they had no temporal means in the beginning commensurate with such an undertaking; but this work must be done; this place [kirtland] had to be built up. large contracts have been entered into for lands on all sides, where our enemies have signed away their rights. we are indebted to them, but our brethren from abroad have only to come with their money, take these contracts, relieve their brethren from the pecuniary embarrassments under which they now labor, and procure for themselves a peaceable place of rest among us. this place must and will be built up, and every brother that will take hold and help secure and discharge those contracts that have been made, shall be rich." [sidenote: remarks of hyrum smith.] at 4 p. m. president hyrum smith addressed the assembly, principally in relation to the temporal affairs of the church, and censured those who counseled such brethren as moved to this place, when they were not authorized to give advice. he also alluded, in terms of disapprobation, to the practice of some individuals, in getting money from brethren that come in, when it ought to be appropriated to the discharge of heavy debts that are now hanging over the heads of the church, or for the payments of the land contracts which had been made for the benefit of the saints in this place. [sidenote: oliver cowdery.] twenty-five minutes before five, president oliver cowdery spoke, opposing the idea of elders attempting to preach or teach that which they did not know, etc. [sidenote: sidney rigdon's remarks on church debts.] president sidney rigdon rose a little before 5 p.m., and {480} after referring to the gathering, and the preaching of the gospel, as the first things, alluded to the debt which had been contracted for building the lord's house, and other purposes, and stated three principal items that constituted nearly the aggregate of debt that now remained unliquidated. first a charge of six thousand dollars which was appropriated and expended in consequence of the brethren being driven by a lawless mob from their possessions in jackson county. the second was the building of the lord's house, the unliquidated debt of which was rising of thirteen thousand dollars. the third item of debt was for the purchase of land, that there might be a place of rest, a place of safety, a place that the saints might lawfully call their own. all this is to lay a foundation for the gathering of israel, and when the elders go abroad they can speak understandingly, and urge the necessity and propriety of the gathering, from the fact that we have a place for them, and it is the will of god they should come. prey not one upon another, brethren, and for the time being say not, pay me what thou owest; but contribute all in your power to discharge the great debts that now hang over the church. [sidenote: the sacrament--use of water.] at half-past five, bread and water [3] were distributed liberally among the quorums, and it was truly a refreshing season to spirit and body. many brethren and sisters assembled in the evening for prayer and exhortation, and some tarried nearly all night. footnotes 1. that is they ordained them high priests. since they were elders, however, they already possessed the high priesthood, and hence it was only necessary to ordain them to the office of seventy in that priesthood; but the brethren who had immediate charge of ordaining seventies (the first presidents of seventies) seemed to have thought it necessary to ordain them high priests in order for them to hold the high priesthood, hence the correction made by the prophet. 2. in the selection and ordination of the council composed of the first seven presidents of seventy, it bad been overlooked, evidently, that the revelation on priesthood, given march 28, 1835, specifically stated: "and it is according to the vision, showing the order of the seventy, that they should have seven presidents to preside over them, _chosen out of the number of the seventy_."--(doc. and cov., sec. 107, verse 93). five of those chosen to make up the first council were high priests; therefore to make the action of the church conform to the word of god, these high priests were invited by the prophet to take their place in the high priests' quorum, that the first council might be made up of men "chosen out of the number of the seventy" as provided by the law of god. 3. in the revelation given in august 1830 (sec. 27) the lord said "it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory" etc. this is the first occasion on record where water was used instead of wine, but it is possible that water may have been used in the sacrament before this time. {481} chapter xxxiv. affairs in zion--apostasy at kirtland--appointment of the british mission--its departure for england _minutes of the high council at far west_. far west, mo., april 7th. at a meeting of the presidency of the church in missouri, the high council, bishop and counselors, it was resolved that the city plat of far west retain its present form; and that the alleys be opened by a majority of the owners of each square, or block, when they shall desire it; that the price and sale of the town lots be left to w. w. phelps, john whitmer. edward partridge, isaac morley, and john corrill; that jacob whitmer, elisha h. groves, and george m. hinkle be a building committee of the house of the lord in this city (far west); that jacob whitmer be received as high councilor until the arrival of president david whitmer; also that president david whitmer, john whitmer, and w. w. phelps, superintend the building of the lord's house, in this city, and receive revelations, visions, etc. concerning said house. john corrill, clerk. _a charge against lyman wight_. david w. patten preferred a charge against lyman wight, for teaching erroneous doctrines, which was investigated by the high council at far west, april 24, 1837. seymour brunson, george p. dykes, and others, testified that lyman wight said that we (the church) were under a telestial law, because god does not whip under a celestial law, therefore he took us (the church) out of doors to whip us, as a parent took his children out of doors to chastise them; and that the book of doctrine and covenants was a telestial law; and the book of commandments (a part of revelations printed in jackson county) was a celestial law. the presidency decided, with the approbation of the council, that lyman wight had taught erroneous doctrine, and that he be required to {482} make an acknowledgment to the council; also that he go and acknowledge to the churches where he had preached such abominable doctrine. nathan west, clerk. _complaint against j. m. patten_. joshua fairchild, david pettigrew, benjamin johnson, and sheffield daniels entered a complaint against john patten, for not fulfilling his contracts, or covenants, in consequence of which they were materially injured; which was proved by lyman wight and abigail daniels, before the high council at far west, may 22nd, 1837. after a long investigation by the councilors and parties, the presidency, w. w. phelps and john whitmer, [it was decided] that both accuser and accused should be disfellowshiped, if they did not settle their difficulties. jesse hitchcock was then cut off from the high council. james emmet, who had previously been disfellowshiped, made satisfaction, and was restored to fellowship; and john corrill was appointed agent to the church, and keeper of the lord's store house. harvey green, clerk. [sidenote: case of john patten.] on the 28th of may a charge was preferred by john corrill and others against john patten, for not complying with his agreement, which charge being sustained by testimony, the high council decided that john patten be disfellowshiped until he make satisfaction. [sidenote: james emmet disfellowshiped.] about this time the presidency of the church at far west called a general meeting of the church, at which were present the high council, two of the twelve apostles, ten of the seventies, the bishop, and one counselor, when it was resolved that we withdraw fellowship from james emmet, for unwise conduct, until he returns and makes satisfaction. [sidenote: action in relation to the word of wisdom.] resolved unanimously, that we will not fellowship any ordained member who will not, or does not, observe the word of wisdom according to its literal reading. [sidenote: literary firm sustained.] resolved unanimously, that we sanction the literary firm, and give them our voice and prayers, to manage all the affairs of the same, as far as it concerns this place, according to the revelation in book {483} of doctrine and covenants, first edition, published at kirtland, ohio, page 152, section 26th, given november, 1831, (current edition, section 70). [1] {484} _minutes of a high council held in the lord's house, in kirtland, monday, may 29, 1837, ten o'clock a. m_. isaac rogers, artemas millet, abel lamb, and harlow redfield, appeared as complainants against presidents frederick g. williams and david whitmer, and elders parley p. pratt, lyman johnson, and warren parrish. sidney rigdon presiding. councilors. john smith, john johnson, jared carter, john p. greene, noah packard, oliver granger, joseph kingsbury, samuel h. smith, joseph coe, martin harris, gideon carter, willard woodstock. president rigdon then read the following complaint: "_to the presidency of the church of latter-day saints_: "we, the undersigned, feeling ourselves aggrieved with the conduct {485} of presidents david whitmer and frederick g. williams, and also with elders lyman e. johnson, parley p. pratt, and warren parrish, believing that their course for some time past has been injurious to the church of god, in which they are high officers, we therefore desire that the high council should be assembled, and we should have an investigation of their behavior, believing it to be unworthy of their high calling--all of which we respectfully submit. "abel lamb, "nathan haskins, "harlow redfield, "artemas millet, "isaac rogers. "kirtland, may, 1837." elder warren parrish then stated that the declaration just read was not in accordance with the copy which they [the accused] received of the charges preferred against them. the resolution was then offered and carried, that three speak on a side. the council was then opened by prayer, by president rigdon. after a short address to the councilors, by president rigdon, president frederick g. williams arose, and wished to know by what authority he was called before the present council; that according to the book of covenants, he ought to be tried before the bishop's court. after some discussion between presidents rigdon and williams, president rigdon gave his decision that president williams should be tried before the present council. president david whitmer also objected to being tried before the present council. president williams then expressed a willingness to be tried for his conduct, and if this was the proper tribunal, he would be tried before it, but still thought it was not. president david whitmer objected to being tried before the present council, stating that he thought the instructions in the book of covenants showed that this was not the proper authority to try him. councilor greene gave it as his opinion that the present council was the proper authority to try presidents williams and whitmer. president rigdon then submitted the case to the councilors. councilor john smith then put the question to the council for decision, in substance as follows: have the present council authority, from the book of covenants, to try presidents williams and whitmer? a majority of the council decided that they could not conscientiously proceed to try presidents williams and whitmer, and they were accordingly discharged. {486} after one hour's adjournment, the council sat again at one o'clock p. m. sidney rigdon and oliver cowdery presiding. councilor john smith stated that he had selected three high priests to sit in the council to fill vacancies, and asked the council if they accepted the selection he had made. council decided in the affirmative. on motion of warren parrish, the councilors were directed to sit as they were originally chosen, or according to the form in the book of doctrine and covenants as far as possible. resolved, that three speak on each side. councilor martin harris moved that president frederick g. williams take a seat with the presidents. after much discussion as to the propriety of his sitting, motion carried, and president williams took his seat. elder parley p. pratt then arose and objected to being tried by president rigdon or joseph smith, jun., in consequence of their having previously expressed their opinion against him, stating also that he could bring evidence to prove what he then said. president rigdon then stated that he had previously expressed his mind respecting the conduct of elder pratt, and that he had felt and said that elder pratt had done wrong, and he still thought so, and left it with the council to decide whether, under such circumstances, he should proceed to try the case. after much discussion between the councilors and parties, president rigdon said that, under the present circumstances, he could not conscientiously proceed to try the case, and after a few remarks left the stand. president oliver cowdery then said that although he might not be called upon to preside, yet if he should be, he should also be unfit to judge in the case, as he had previously expressed his opinion respecting the conduct of elder parley p. pratt and others, and left the stand. president williams then arose and said, that as he had been implicated with the accused, he should be unwilling to preside in the case, and left the stand. the council and assembly then dispersed in confusion. w. f. cowdery, clerk. [sidenote: transfer of the _messenger and advocate_.] some time this month, the _messenger and advocate_ office and contents were transferred to william marks, [2] of portage, allegheny county, new york, and joseph smith and sidney rigdon continued the office, by power of attorney from said marks. {487} [sidenote: conditions in kirtland.] at this time the spirit of speculation in lands and property of all kinds, which was so prevalent throughout the whole nation, [3] was taking deep root in the church. as the fruits of this spirit, evil surmisings, fault-finding, disunion, dissension, and apostasy followed in quick succession, and it seemed as though all the powers of earth and hell were combining their influence in an especial manner to overthrow the church at once, and make a final end. [4] other banking {488} institutions refused the "kirtland safety society's" notes. the enemy abroad, and apostates in our midst, united in their schemes, flour and provisions were turned towards other markets, and many became disaffected toward me as though i were the sole cause of those very evils i was most strenuously striving against, and which were actually brought upon us by the brethren not giving heed to my counsel. no quorum in the church was entirely exempt from the influence of those false spirits who are striving against me for the mastery; even some of the twelve were so far lost to their high and responsible calling, as to begin to take sides, secretly, with the enemy. [5] {489} [sidenote: the british mission projected.] in this state of things, and but a few weeks before the twelve were expecting to meet in full quorum (some of them having been absent for some time), god revealed to me that something new must be done for the salvation of his church. and on or about the first of june, 1837, heber c. kimball, one of the twelve, was set apart by the spirit of prophecy and revelation, prayer and laying on of hands, of the first presidency, to preside over a mission to england, to be the first foreign mission of the church of christ in the last days. [6] while we were about ordaining him, orson {490} hyde, another of the twelve, came in, and upon listening to what was passing, his heart melted within him, (for he had begun to drink of the cup filled with the overflowings of speculation), he acknowledged all his faults, asked forgiveness, and offered to accompany president kimball on his mission to england. his offer was accepted, and he was set apart for that purpose. [7] [sidenote: licenses.] thirty-five elders', three priests', two teachers', and two deacons' licenses were recorded in the license records in kirtland, during the quarter ending june 3rd, by thomas burdick. [sidenote: church conference in upper canada.] on the 10th of june, 1837, a conference of the church {491} was held at portland, district of johnstown, upper canada, at which elder john e. page presided. there were present thirteen elders, five priests, eight teachers, and six deacons; and there were seven elders, nine priests, eleven teachers and five deacons ordained. west bastard, bedford, bathurst, north bathurst, east bastard, williamsburg, leeds, and south crosby branches were represented at the conference, comprising three hundred members in good standing, and five baptized at conference, total three hundred and five, being the fruits of the labors of elder john e. page in the last thirteen months. _minutes of a high council meeting in missouri_. at a meeting of the high council, at the committee store, far west, june 11, 1837, john whitmer and w. w. phelps presiding, resolved by the council and all present that the building committee be upheld in the mercantile business, by our prayers; that lyman wight, simeon carter and elias higbee be upheld in conducting a leather store; that john corrill, isaac morley, and calvin bebee engage in the mercantile business if they choose; that the right of no man shall be infringed upon, to do as he choose according to the law of god and man; and that the above named men shall be upheld in purchasing goods as other men. it was reported that certain individuals, not of the church, were desirous, or were about to establish themselves as grocers, retailers of spirituous liquors, and so forth, in far west, whereupon it was resolved that we will not uphold any man or men to take a partner out of the church to trade or traffic in this line of business, or sell for any man or men out of the church, in his name, or on commission. david w. patten requested that the church pay his debts, and take him for security, that he might go forth and preach the gospel. resolved that elder patten's request be granted, and that david w. patten and thomas b. marsh, receive each a lot in the town of far west, free of charge, and that the bishop, if he approve, give a title. john corrill, clerk. [sidenote: the prophet's instructions to the british missionaries.] the same evening, [11th of june] while i was engaged {492} in giving some special instructions to elders kimball and hyde, and priest joseph fielding, [8] concerning their mission to england, president brigham young came into my house where we were sitting, accompanied by dr. willard richards, who had just returned from a special business mission to new york, boston, and other eastern cities, on which he started with president young on the 14th of march---dr. richards having been previously ordained an elder, viz., on the 6th of march, and president young having returned from the mission a few days previous. my instructions to the brethren were, when they arrived in england, to adhere closely to the first principles of the gospel, and remain silent concerning the gathering, the vision, and the book of doctrine and covenants, until such time as the work was fully established, and it should be clearly made manifest by the spirit to do otherwise. _monday, june 12_.--i was taken sick, and kept my room, unable to attend to business. [sidenote: willard richards added to the british mission.] elder willard richards, having reported his mission, requested the privilege of fulfilling a covenant which he made with president kimball in january, which was, that he should, agreeable to his desire, accompany the twelve on their first foreign mission. president hyrum smith and sidney rigdon granted his petition, laid their hands upon his head, and set him apart for the english mission. [sidenote: illness of the prophet.] _tuesday, 13_.--my afflictions continued to increase, and were very severe, insomuch that i was unable to raise my head from my pillow when the brethren called to bid me farewell; and at nine o'clock a. m. elders heber c. kimball, orson hyde, {493} willard richards, and joseph fielding, a priest, a native of honeydon, england, left kirtland in company with president brigham young and several of the kirtland brethren and sisters, who continued with them as far as fairport, on lake erie, where the missionaries took a steamer for buffalo, directing their course for new york city. [sidenote: employment of supplementary means for healing the sick.] _wednesday, 14_.--i continued to grow worse and worse until my sufferings were excruciating, and although in the midst of it all i felt to rejoice in the salvation of israel's god, yet i found it expedient to call to my assistance those means which a kind providence had provided for the restoration of the sick, in connection with the ordinances; and dr. levi richards, at my request, administered to me herbs and mild food, and nursed me with all tenderness and attention; and my heavenly father blessed his administrations to the easing and comforting of my system, for i began to amend in a short time, and in a few days i was able to resume my usual labors. this is one of the many instances in which i have suddenly been brought from a state of health, to the borders of the grave, and as suddenly restored, for which my heart swells with gratitude to my heavenly father, and i feel renewedly to dedicate myself and all my powers to his service. [sidenote: dastardly suggestions of apostates.] while i was thus afflicted, the enemy of all righteousness was suggesting, apostates reporting, and the doubtful believing that my afflictions were sent upon me, because i was in transgression, and had taught the church things contrary to godliness; but of this the lord judge between me and them, while i pray my father to forgive them the wrong they do. [sidenote: progress of the british mission.] the brethren appointed to the mission to england, landed at buffalo, and went down the canal. while walking on its bank, president kimball found an iron ring, about {494} one and one-fourth inch diameter, which he presented to elder richards, saying, "i will make you a present of this, keep it in remembrance of me, for our friendship shall be as endless as this ring." [sidenote: arrival of british mission in new york.] the brethren having been disappointed in not receiving funds from canada, while at buffalo, elder richards left the company at albany, and in company with president kimball visited his friends in richmond, massachusetts, where they obtained means sufficient to continue their journey; and arrived in new york on the eve of the 22nd of june, where they found elder hyde and brother fielding, also three brethren from canada, viz., john goodson, [9] one of the seventies, elder isaac russell, [10] and john snyder, [11] a priest, who had gone forward to join the mission; and on the 23rd they engaged passage to liverpool in the second cabin of the merchant ship _garrick_. [sidenote: kindness of elijah fordham.] the brethren found but one member of the church in the city of new york, viz., elder elijah fordham, who was very attentive, and rendered them assistance {495} according to his means, but they, being short of funds to pay their passage, etc., removed from their lodgings at mrs. fordham's (elder fordham's sister-in-law), on the 24th, and, hiring a room in an unfurnished store house of elder fordham's father, took lodgings on the floor, and ate their bread and drank their water, until they went on shipboard. [sidenote: warning to new york ministers--departure for england.] _sunday, 25_.--the brethren remained in their lodgings fasting, praying and counciling for the success of the mission, and had a joyful time. in the afternoon two sectarian priests came in to talk and find fault, but they were soon confounded, and left. on the 28th the brethren deposited one of orson hyde's "timely warnings," in the new york postoffice, for each of the sectarian priests in the city, amounting to some hundreds. they went on board the _garrick_ on the 29th, and left the dock; on the 30th, lay at anchor in east river; and at 7:30 a. m., on the first of july, were towed out of harbor by a steamer, hoisted sail, and were out of sight of land at 4:30 p. m. footnotes 1. a short time previous to the above recorded actions, viz., in the early part of april preceding, an important meeting of the high council of zion was convened and before it presidents w. w. phelps and john whitmer (david whitmer, the president of zion being absent) were arraigned for some irregularity in their conduct; and as the action of that council will have an important bearing upon facts which will later appear in the body of this history, i here give _in extenso_ the minutes of that council meeting, which continued from the third to the seventh of april. _minutes of the high council at far west_. at a meeting of the high council in far west, april 3, 1837, seven of the standing councilors were present. john murdock was appointed moderator, and elias higbee clerk. resolved, that the council request the presidents w. w. phelps and john whitmer to give explanation of the following items: first--by what authority was this place [far west] pointed out as a city and [a place for a] house of the lord, and by whom? second--by what authority was a committee appointed and ordained to superintend the building of the house of the lord? third--by what authority was jacob whitmer ordained to the high priesthood? fourth--have two presidents authority to lay out a city, and build a house of god; independent of the counsel of the high council? fifth--by what authority was one of the high councilors disfellowshiped in the name of the high council without their knowledge? sixth--has any individual or individuals a right to prefer a charge to the presidency in kirtland against any high councilor, [of this council] without the knowledge of the council or [the] individual? seventh--should not the high council and bishop of zion, who are appointed to do business for zion, receive their inheritance in the care of that city in preference to one who is not particularly called to labor for zion, or an unbeliever? eight--shall any intelligence relative to the building up of zion be withheld from the council of zion? ninth--are the two presidents entitled to the profits arising from the sale of land, on which the city is to be built in this place, independent of the authorities who have been appointed to labor with them for zion and have suffered like tribulations with them? the council then agreed to invite presidents w. w. phelps and john whitmer, also the bishop, edward partridge, and his counselors; also the two apostles, thomas b. marsh and david w. patten, to meet with them on the 5th, inst., that the above named presidents might explain [answer] the foregoing questions and that the subject might be investigated. the council then adjourned to the 5th at ten o'clock. far west, april 5th, 1837. the council convened agreeable to adjournment with the aforementioned presidents, the bishops and counselors; also the two apostles. the council opened by prayer; but previous to proceeding to business the said presidents proposed that the bishop and his counselors, with the above named apostles leave the council; which was objected to by the council, the bishop and apostles. the presidents still insisted on having a private council in the absence of the bishop and his counselors and the apostles. all opposed the two presidents. the bishops and the two apostles gave them to understand that they had a right to remain, and that they therefore should remain. president phelps then said he would dissolve the council, upon which thomas b. marsh declared that if the council should be dissolved he would prepare a charge against the two presidents, before the bishop and twelve high priests. the presidents then said they were willing to let all present remain in the house. the council then proceeded to the investigation of the above named questions. they were not generally satisfactorily answered, which led the council and others to strongly rebuke the late improper proceedings of the presidents. david w. patten spoke against them with apparent indignation; stating that their proceedings had been iniquitous and fraudulent in the extreme, in unrighteously appropriating church funds to their own enrichment, which had been plainly proven. april 6th was occupied in like discussions. april 7th, council convened agreeable to appointment. the bishop and counselors present, also the two apostles. the above named presidents agreed to give up the town plat of far west with four eighties on the commons to be disposed of by the high council, the bishop and his counselors and the said apostles. after which, on motion, the council adjourned. the council met in far west to take into consideration the affairs relative to the town plat; at which the council resolved, (it being agreed by all parties) to make over or that w. w. phelps and john whitmer make over, or transfer the town plat with four eighties, which are on the commons, into the hands of the bishop of zion; and that the avails arising from the sale of said lands should be appropriated to the benefit and upbuilding of "poor, bleeding zion." in the above resolution, w. w. phelps and john whitmer acquiesced. also resolved that whereas w. w. phelps and john whitmer had subscribed $1,000 each to the house of the lord to be built in this place--which they were before intending to pay out of the avails of the town plat--be considered exempt from paying that subscription."--_far west record_ [ms]. pp. 72, 73. 2. william marks was born november 15, 1792, in rutland, rutland county, vermont. this is the first mention of his name in the prophet's narrative, and nothing can be learned of his career previous to this time. 3. as additional evidence that this financial maelstrom in which the "kirtland safety society" met disaster was national and not merely local, i quote here the description of the wide-spread financial panic of 1837, as given in the history of the united states by alexander h. stephens: "soon after mr. van buren became president occurred a great commercial crisis. this was in april, 1837, and was occasioned by a reckless spirit of speculation, which had, for two or three preceding years, been fostered and encouraged by excessive banking, and the consequent expansion of paper currency beyond all the legitimate wants of the country. during the months of march and april of this year the failures in new york city alone amounted to over $100,000,000. the state of affairs became so distressing that petitions were sent to the president from several quarters, and a deputation of merchants and bankers of new york waited upon him in person, and solicited him to defer the immediate collection of duties, for which bonds had been given, and to rescind the treasury orders which had been issued under jackson's administration, requiring dues to the government to be paid in specie. they also asked that an extra session of congress should be called to adopt measures of relief. he granted their request so far only as to suspend suits on bonds, which had been given for the collection of duties. in a few days after his response to this deputation was made known in new york, all the banks in that city stopped special payments, and their example was soon followed by nearly all the banks in all the states. in this emergency, mr. van buren was compelled to convene an extra session of congress, to provide for meeting demands on the treasury with legal currency. he accordingly summoned the twenty-fifth congress to meet at the capitol on the 4th day of september, 1837. the session lasted five or six weeks. in his message to congress, mr. van buren assigned as the causes of the unhappy condition of the country, the excessive issues of bank paper; the great fire in new york, in december, 1835; the large investments that had been made in unproductive lands, and other speculative enterprises. to meet the exigencies of the treasury, as well as to provide for the public relief, as far as to them seemed proper, congress passed an act authorizing the issue of treasury notes to the amount of '10,000,000' "--(history of the united states, by alexander h. stephens, p. 460). 4. of the condition of affairs in kirtland at this time eliza r. snow, in her biography of her brother, the late president lorenzo snow, says: "a spirit of speculation had crept into the hearts of some of the twelve, and nearly, if not every quorum was more or less infected. most of the saints were poor, and now prosperity was dawning upon them--the temple was completed, and in it they had been recipients of marvelous blessings, and many who had been humble and faithful to the performance of every duty--ready to go and come at every call of the priesthood, were getting haughty in their spirits, and lifted up in the pride of their hearts. as the saints drank in the love and spirit of the world, the spirit of the lord withdrew from their hearts, and they were filled with pride and hatred toward those who maintained their integrity. they linked themselves together in an opposing party--pretended that they constituted the church, and claimed that the temple belonged to them, and even attempted to hold it." 5. among those who were embittered against the prophet at this time was elder parley p. pratt, and of this incident in his experience he says: about this time, (summer of 1837) after i had returned from canada, there were jarrings and discords in the church at kirtland, and many fell away and became enemies and apostates. there were also envyings, lyings, strifes and divisions, which caused much trouble and sorrow. by such spirits i was also accused, misrepresented and abused. and at one time, i also was overcome by the same spirit in a great measure, and it seemed as if the very powers of darkness which war against the saints were let loose upon me. but the lord knew my faith, my zeal, my integrity of purpose, and he gave me the victory. i went to brother joseph smith in tears, and, with a broken heart and contrite spirit, confessed wherein i had erred in spirit, murmured, or done or said amiss. he frankly forgave me, prayed for me and blessed me. thus, by experience, i learned more fully to discern and to contrast the two spirits, and to resist the one and cleave to the other. and, being tempted in all points, even as others, i learned how to bear with, and excuse, and succor those who are tempted."--(autobiography of parley p. pratt, pp. 183-4). in the midst of these troubles there were reputations made as well as some lost. among those who were developed rather than destroyed by the troubles and temptations of these times was the late president john taylor. referring to a visit which elder taylor made to kirtland in the spring of 1837 his biography states: "at that time there was a bitter spirit of apostasy rife in kirtland. a number in the quorum of the twelve were disaffected toward the prophet, and the church seemed on the point of disintegration. among others, parley p. pratt was floundering in darkness, and coming to elder taylor told him of some things wherein he considered the prophet joseph in error. to his remarks elder taylor replied: 'i am surprised to hear you speak so, brother parley. before you left canada you bore a strong testimony to joseph smith being a prophet of god, and to the truth of the work he has inaugurated; and you said you knew these things by revelation, and the gift of the holy ghost. you gave to me a strict charge to the effect that though you or an angel from heaven was to declare anything else i was not to believe it. now brother parley, it is not man that i am following, but the lord. the principles you taught me led me to him, and i now have the same testimony that you then rejoiced in. if the work was true six months ago, it is true today; if joseph was then a prophet, he is now a prophet.' to the honor of elder pratt, be it said, he sought no further to lead elder taylor astray; nor did he use much argument in the first place. 'he and many others,' says elder taylor, 'were passing under a dark cloud; he soon made all right with the prophet joseph, and was restored to full fellowship.' it was about this time that elder taylor first came prominently before the church. the apostates met frequently in the temple, and on one of those occasions, on a sunday--the prophet joseph was absent--warren parrish made a violent attack upon the character of the prophet, in which he was warmly sustained by many of those present. towards the close of the meeting, elder taylor asked the privilege of speaking. it was granted him. he referred, in opening his remarks, to the ancient israelites, and to their murmurings against god and moses, and then asked: 'from whence do we get our intelligence, and knowledge of the laws, ordinances and doctrines of the kingdom of god? who understood even the first principles of the doctrines of christ? who in the christian world taught them? if we, with our learning and intelligence, could not find out the first principles, which was the case with myself and millions of others, how can we find out the mysteries of the kingdom? it was joseph smith, under the almighty, who developed the first principles, and to him we must look for further instructions. if the spirit which he manifests does not bring blessings, i am very much afraid that the one manifested by those who have spoken, will not be very likely to secure them. the children of israel, formerly, after seeing the power of god manifested in their midst, fell into rebellion and idolatry, and there is certainly very great danger of our 'doing the same thing.' while the apostates were neither convinced nor silenced by the remarks of elder taylor, the faithful saints were strengthened, and saw in that fearless defender of the prophet, a champion of innocence and truth. while on his part, in commenting on this circumstance, elder taylor remarks: 'i was pained on the one hand to witness the hard feelings and severe expressions of apostates; while on the other, i rejoiced to see the firmness, faith, integrity and joy of the faithful.' "--(life of john taylor, pp. 39, 40, 41.) 6. of this call of heber c. kimball to the presidency of the british mission his biographer (bishop o. f. whitney, his grandson) gives the following account: "on sunday, the 4th day of june, 1837," says heber c. kimball, "the prophet joseph came to me, while i was seated in front of the stand, above the sacrament table, on the melchisedek side of the temple, in kirtland, and whispering to me, said, 'brother heber, the spirit of the lord has whispered to me: let my servant heber go to england and proclaim my gospel, and open the door of salvation to that nation.'" the thought was overpowering. he had been surprised at his call to the apostleship; now he was overwhelmed. like jeremiah he staggered under the weight of his own weakness, exclaiming in self-humiliation: "o, lord, i am a man of stammering tongue, and altogether unfit for such a work; how can i go to preach in that land, which is so famed throughout christendom for learning, knowledge and piety; the nursery of religion; and to a people whose intelligence is proverbial! feeling my weakness to go upon such an errand. i asked the prophet if brother brigham might go with me. he replied that he wanted brother brigham to stay with him, for he had something else for him to do. the idea of such a mission was almost more than i could bear up under. i was almost ready to sink under the burden which was placed upon me. however, all these considerations did not deter me from the path of duty; the moment i understood the will of my heavenly father, i felt a determination to go at all hazards, believing that he would support me by his almighty power, and endow me with every qualification that i needed; and although my family was dear to me, and i should have to leave them almost destitute, i felt that the cause of truth, the gospel of christ, outweighed every other consideration."--(life of heber c. kimball, by o. f. whitney, pp. 116, 117). 7. the british mission was really an outgrowth of the work in canada. "several of the saints in canada," says parley p. pratt, in speaking of his labors there in the early spring of 1837, "were english, who had friends in england. letters had been sent to them with information of the rise of the church, and of its principles. several of the canadian elders felt a desire to go on a mission to their friends in that country. at length, joseph fielding, isaac russell, john goodson and john snider, of the canadian elders, were selected for a mission to england. elders heber c. kimball and orson hyde, of the quorum of the twelve, were selected to go at the head of the mission, and elder willard richards was appointed to accompany them."--(autobiography of parley p. pratt, p. 183.) 8. joseph fielding was born in honeydon, bradfordshire, england, and was the son of john and rachel fielding. he emigrated from england and located in upper canada, near toronto, in 1832. together with his two sisters, mary and rachel, he received the gospel under the ministry of elder parley p. pratt in may, 1832, and soon after was ordained a priest and joined the mission to england as recorded in the text of the history above. 9. concerning the place and time of the birth of john goodson nothing can be learned. he was, however, among those whom elder parley p. pratt converted in upper canada during his memorable mission in that land. 10. isaac russell was born april 13, 1807, in windy hall, cumberland county, england. his father's name was william russell, and isaac was the youngest of thirteen children. the family emigrated to america about 1817, settling in upper canada. in june, 1829, he married mary walton and made his home in toronto, where he received the gospel under the ministry of elder parley p. pratt. he was ordained an elder and engaged in missionary work in upper canada until he joined the british mission under the leadership of elder heber c. kimball, as stated in the text. 11. john snyder was born in new brunswick, nova scotia, november 11, 1800. he removed with his father's family to upper canada, near toronto. his father died while john was yet a youth, but under the influence of his mother, a woman of strong character and upright life, young snyder grew to manhood with strong religious sentiments. in 1833, he joined, with the late president john taylor, an association of students of the scriptures who were seeking for a profounder knowledge of the truth. it was to this association that elder parley p. pratt was directed in 1836 and to whom he so frequently preached the gospel that quite a number of them united with the church, john snyder among them. soon after john snyder was ordained to the priesthood and joined the british mission as stated in the text. {496} chapter xxxv. financial conditions in various nations--progress of the british mission--conferences at far west and kirtland. the following is an extract from a letter to the brethren in kirtland, written at- far west, missouri, july 7, 1837. monday, the 3rd of july, was a great and glorious day in far west, more than fifteen hundred saints assembled at this place, and at half-past eight in the morning, after prayer, singing, and an address, they proceeded to break the ground for the lord's house. the day was beautiful; the spirit of the lord was with us. an excavation for this great edifice, one hundred and ten feet long by eighty feet broad was nearly finished. tuesday, the 4th, we had a large meeting, and several of the missourians were baptized; our meetings, held in the open prairie, were larger than they were in kirtland, when i was there. we have more or less to bless, confirm, and baptize, every sabbath. this same day, our school section was sold at auction, and although entirely a prairie, it brought, on a year's credit, from $3.50 to $10.20 per acre, making our first school fund five thousand and seventy dollars. land cannot be had around town now much less than ten dollars per acre. our numbers increase daily, and notwithstanding the season has been cold and backward no one has lacked a meal or went hungry. provisions have risen in price, but not as high as accounts say they were abroad. public notice has been given by the mob in daviess county, north of us, for the mormons to leave that county by the first of august and go into caldwell: our enemies will not slumber till satan knows how vain is his plotting. our town gains some, we have about one hundred buildings, eight of which are stores. if the brethren abroad are wise and will come on with means and help enter the land and populate the county and build the lord's house, we shall soon have one of the most {497} precious spots on the globe; god grant that it may be so. of late we receive little news from you, and we think much of that is exaggerated. as ever, w. w. phelps. n. b.--please say in your _messenger and advocate_ "a postoffice has been established at far west, caldwell county, missouri." the same day (july 7th), the _garrick_ passed the banks of newfoundland. [sidenote: the prophet resigns his office in the "safety society."] some time previous to this i resigned my office in the "kirtland safety society," disposed of my interest therein, and withdrew from the institution; being fully aware, after so long an experiment, that no institution of the kind, established upon just and righteous principles for a blessing not only to the church but the whole nation, would be suffered to continue its operations in such an age of darkness, speculation and wickedness. almost all banks throughout the country, one after the other, have suspended specie payment, and gold and silver have risen in value in direct ratio with the depreciation of paper currency. the great pressure of the money market is felt in england as well as america, and bread stuffs are everywhere high. the season has been cool, wet and backward. [sidenote: status of various nations.] mexico, unwilling to acknowledge the independence of texas, considers her inhabitants as rebellious subjects. spain is divided against herself, wasting her blood and treasure in her own destruction. portugal is rapidly exhausting her resources in princely luxuries. poland has lost her rank among the nations to gratify the ambition of nicholas, the russian autocrat. the government of buenos ayres has declared war against peru, and nearly all the republics of south america are mingled in the strife, while the indians continue their depredations on the inhabitants of florida. trouble and distress are the grand topics of conversation amongst politicians, merchants, mechanics and demagogues; and crimes, misdemeanors, and casualties, occupy a large space in the public journals. {498} _sunday, july 16_.--elder hyde preached on the quarterdeck of the _garrick_ concerning the prophecies; the cabin passengers listened with attention, and were particularly affected during prayer, also a little child belonging to some of the steerage passengers, that was sick until it was considered hopeless, was healed by the power of god, president kimball laying his hands upon it secretly. on the 18th the _garrick_ entered st. george's channel, in sight of cape clear. on thursday morning, july 20th, the _garrick_ anchored in the river mersey, opposite liverpool, and while the cable chains were yet rattling the merchant ship _south america_, which left new york at the same time with the _garrick_, under a bet, it is said, of $10,000, as to which would be in liverpool first, came alongside, having kept in sight daily during the voyage but never getting ahead of the _garrick_; and in all the different stages from kirtland to liverpool, no vessel was permitted to go past the mission. [sidenote: the landing.] while the passengers were going on board a steamer elders kimball, hyde, richards, and goodson jumped into a small boat and were rowed toward shore. when within leaping distance elder kimball sprang from the boat as if impelled by some superior power and alighted on the steps of the dock, followed instantly by elders hyde and richards, all three of whom had not one farthing on earth at their command, while elder woodson, having a heavy purse of silver in his hand, waited until the vessel touched shore. [sidenote: "truth will prevail"; kindness of rev. james fielding.] on the brethren went to preston, about thirty miles from liverpool, and as they alighted from the coach a large flag was unfurled nearly over their heads, with this inscription, in letters of gold, "truth will prevail," it being election day for members of parliament. king william the fourth had recently died and queen victoria was about to organize her cabinet. taking lodgings in wilford street, some of {499} the elders had an interview that evening with the rev. james fielding, brother of joseph fielding, who had a chapel in that place, where all the seven brethren went to hear him preach on sunday, 23rd. after his sermon in the morning mr. fielding gave notice to his congregation that there were present some ministers from america, and they would occupy his pulpit in the afternoon. this unexpected offer was unsolicited but joyfully received, and in the afternoon president kimball gave a brief relation of the history of the church from the commencement, followed by elder hyde, who bore testimony to the same; thus was the key turned and the door of salvation opened to the inhabitants of england. at the close of the meeting mr. fielding offered his pulpit for the evening, when elder goodson preached and brother fielding bore testimony. the same day that the gospel was first preached in england i received the following _revelation given at kirtland, ohio, july, 23rd, 1837. the word of the lord unto thomas b. marsh, concerning the twelve apostles of the lamb_. [1] 1. verily thus saith the lord unto you, my servant thomas, i have heard thy prayers, and thine alms have come up as a memorial before me, in behalf of those thy brethren who were chosen to bear testimony of my name, and to send it abroad among all nations, kindreds, tongues, and people, and ordained through the instrumentality of my servants. 2. verily i say unto you, there have been some few things in thine heart and with thee with which i, the lord, was not well pleased; 3. nevertheless, inasmuch as thou hast abased thyself thou shalt be exalted, therefore all thy sins are forgiven thee. 4. let thy heart be of good cheer before my face, and thou shalt bear record of my name, not only unto the gentiles but also unto the jews; and thou shalt send forth my word unto the ends of the earth. 5. contend thou therefore morning by morning, and day after day let thy warning voice go forth, and when the night cometh, let not the inhabitants of the earth slumber because of thy speech. 6. let thy habitation be known in zion, and remove not thy house {500} for i, the lord, have a great work for thee to do, in publishing my name among the children of men; 7. therefore gird up thy loins for the work. let thy feet be shod, also, for thou art chosen, and thy path lieth among the mountains, and among many nations; 8. and by thy word many high ones shall be brought low, and by thy word many low ones shall be exalted. 9. thy voice shall be a rebuke unto the transgressor, and at thy rebuke let the tongue of the slanderer cease its perverseness. 10. be thou humble, and the lord thy god shall lead thee by the hand, and give thee answer to thy prayers. 11. i know thy heart, and have heard thy prayers concerning thy brethren. be not partial toward them in love above many others; but let thy love be for them as for thyself, and let thy love abound unto all men, and unto all who love my name. 12. and pray for thy brethren of the twelve. admonish them sharply for my name's sake, and let them be admonished for all their sins, and be ye faithful before me unto my name. 13. and after their temptations and much tribulation, behold, i, the lord, will feel after them, and if they harden not their hearts, and stiffen not their necks against me, they shall be converted and i will heal them. 14. now, i say unto you, and what i say unto you i say unto all the twelve, arise and gird up your loins, take up your cross, follow me, and feed my sheep. 15. exalt not yourselves; rebel not against my servant joseph, for verily i say unto you, i am with him, and my hand shall be over him; and the keys which i have given unto him, and also to youward, shall not be taken from him till i come. 16. verily i say unto you my servant thomas, thou art the man whom i have chosen to hold the keys of my kingdom (as pertaining to the twelve) abroad among all nations, 17. that thou mayest be my servant to unlock the door of the kingdom in all places where my servant joseph, and my servant sidney, and my servant hyrum cannot come; 18. for on them have i laid the burden of all the churches for a little season; 19. wherefore whithersoever they shall send you, go ye, and i will be with you; and in whatsoever place ye shall proclaim my name, an effectual door shall be opened unto you that they may receive my word; 20. whosoever receiveth my word receiveth me, and whosoever receiveth me receiveth those (the first presidency) whom i have sent, whom i have made counselors for my name's sake unto you. {501} 21. and again, i say unto you, that whomsoever ye shall send in my name, by the voice of your brethren the twelve, duly recommended and authorized by you, shall have power to open the door of my kingdom unto any nation, whithersoever ye shall send them, 22. inasmuch as they shall humble themselves before me, and abide in my word, and harken to the voice of my spirit. 23. verily, verily i say unto you, darkness covereth the earth, and gross darkness the minds of the people, and all flesh has become corrupt before my face. 24. behold, vengeance cometh speedily upon the inhabitants of the earth, a day of wrath, a day of burning, a day of desolation, of weeping, of mourning, and of lamentation, and as a whirlwind it shall come upon all the face of the earth, saith the lord. 25. and upon my house shall it begin, and from my house shall it go forth, saith the lord. 26. first among those among you, saith the lord, who have professed to know my name, and have not known me, and have blasphemed against me in the midst of my house, saith the lord. 27. therefore see to it that you trouble not yourselves concerning the affairs of my church in this place, saith the lord; 28. but purify your hearts before me, and then go ye into all the world, and preach my gospel unto every creature who has not received it, 29. and he that believeth and is baptized shall be saved, and he that believeth not and is not baptized, shall be damned. 30. for unto you (the twelve) and those (the first presidency) who are appointed with you, to be your counselors and your leaders, is the power of this priesthood given, for the last days and for the last time, in the which is the dispensation of the fullness of times. 31. which power you hold in connection with all those who have received a dispensation at any time from the beginning of the creation; 32. for verily i say unto you, the keys of the dispensation which ye have received have come down from the fathers, and last of all being sent down from heaven unto you. 33. verily i say unto you, behold, how great is your calling. cleanse your hearts and your garments, lest the blood of this generation be required at your hands. 34. be faithful until i come, for i come quickly, and my reward is with me to recompense every man according as his work shall be. i am alpha and omega. amen. [sidenote: baptism of albert p. rockwood.] albert p. rockwood, [2] of holliston, massachusetts, {502} having heard of the saints, through elders young and richards, came to kirtland to investigate, and was baptized on the 25th of july, by president brigham young. [sidenote: progress of the british mission.] _wednesday, 26_.--elder hyde preached in the evening in mr. fielding's chapel, and elder richards bore testimony. much feeling was manifested by the congregation, and many were convinced of the truth; but mr. fielding, fearing for the loss of his society, more than the displeasure of heaven, closed his doors against the brethren from that time, and opposed the work with all his power. invitations were given to the elders to preach in private houses in different parts of preston, which opportunities were improved daily, after the close of the factories. [sidenote: vexatious law suits at painesville.] _thursday, 27_.--i started from kirtland in company with elders rigdon and marsh for the purpose of visiting the saints in canada. brother rockwood on his return home, elder brigham young on a mission to the eastern cities, started with us. when we arrived at painsville we were detained all day by malicious and vexatious law suits. about sun-set i got into my carriage to return home to kirtland; at this moment the sheriff sprang into the carriage, seized my lines, and served another writ on me, which was sworn out by a man who had a few weeks previously brought a new fashioned cooking stove to kirtland, and prevailed on me to put it up in my kitchen, saying it would give credit to his stove, wishing to have it tested by our people; and now he thought would be a good time to get pay for it. i gave my watch to the officer for security and we all returned home. [sidenote: second start for canada.] the following day i remained at home until evening, when we set out again in brother s. b. stoddard's wagon to ashtabula, a distance of thirty miles and arrived there a little after daybreak and stayed till afternoon and enjoyed ourselves very much in walking {503} on the beach and bathing in the beautiful, clear water of the lake. at four p. m. we took a deck passage on board the steamer for buffalo. at night we all lay down to rest on the upper deck of the boat, and for pillows some took their boots, others their valises, and had a comfortable night's repose. we arrived at buffalo the next morning in safety. here we separated from brothers brigham young and albert p. rockwood, they going to the eastern states; and myself, brothers sidney rigdon and thomas b. marsh started for toronto, upper canada. [sidenote: the british mission--attacked by evil spirits.] about daybreak sunday, july 30th, elder isaac russell, who had been appointed to preach on the obelisk in preston market-place that day, and who slept in the second story of their lodgings in wilford street, went up to the third loft where elders hyde and kimball were sleeping, and called upon them to pray for him, that he might be delivered from the evil spirits that were tormenting him to such a degree that he felt he could not live long unless he obtained relief. they immediately arose and laid hands on him and prayed that the lord would have mercy on his servant and rebuke the devil. while thus engaged elder kimball was struck with great force by some invisible power and fell senseless on the floor; and the first thing elder kimball recollected was being supported by elders hyde and russell beseeching the throne of grace in his behalf. they then laid him on the bed but his agony was so great he could not endure it, and arose, fell on his knees and prayed; then he arose and sat upon the bed while the brethren distinctly saw the evil spirits, who foamed and gnashed upon them with their teeth, by legions for the space of some minutes; elder richards was present the latter part of the time. about ten o'clock in the morning the brethren repaired to the river ribble, according to previous appointment, and, in the midst of a large collection of people, baptized nine individuals, one of {504} whom was george d. watt, the first man baptized in england in this dispensation. [sidenote: spread of the work in england.] on monday, the 31st of july, the elders held a council and appointed elders goodson and richards a mission to bedford, and elders russell and snyder to alton, cumberland county, continuing in prayer until morning, august 1st, when they took their departure for their several stations. [sidenote: affairs at far west.] the same day (august 1st) a general meeting of the presidency, high council, bishop, and counselors and the saints assembled at far west. the high council elected thomas grover a high councilor in place of jesse hitchcock; and george morey in place of peter whitmer, jun., deceased; and titus billings was elected bishop's counselor in place of john corrill. voted unanimously by the whole assembly that in the absence of the presidency, councilors, bishop and counselors at kirtland, the elders in missouri had no authority [to act as a council for the church], consequently their acts in that capacity during that space of time are considered null and void; and that every president of high priests and elders be ordained by some higher authority; and the president of any quorum having counselors may ordain them himself. [sidenote: opening of the work in bedford.] elders goodson and richards arrived in bedford on the 2nd and were joyfully received by the rev. timothy r. matthews, to whom they had letters of introduction from his brother-in-law, joseph fielding, and were invited to preach in his chapel in the evening to his congregation. [sidenote: first confirmation in england.] _friday, 4_.--elder kimball baptized jennetta richards [3] at preston, daughter of the rev. john richards, of walkerfold, chaidgley, fifteen miles from preston, and confirmed her at the water side. this was the first confirmation in england. sister richards returned home the day following, saturday, 5th, and {505} persuaded her father to write to elder kimball to come and preach in his chapel. [sidenote: affairs in far west--building the lord's house.] the same day, august 5th, the presidency, high council and all the authorities of the church in missouri, assembled in council at far west, and unanimously resolved to go on moderately and build a house unto the name of the lord in far west, as they had means, and appointed edward partridge treasurer, to receive all the donations and subscriptions for the erection of the house of the lord; isaac morley to be his secretary. also voted that the committee, viz., jacob whitmer, elisha h. groves, and george m. hinkle stand [as the building committee of the lord's house at far west] [4] until president david whitmer goes to and returns from kirtland; also, that the building committee of the house of the lord have no store connected with building the house, but that every firm or individual that embarks in that business have, own, and claim such property as their own private individual property and stewardship. [sidenote: goodson's violation of instructions.] the elders at bedford continued to lecture in the basement of mr. matthews' chapel from evening to evening, with the most flattering prospects until this evening, when elder goodson, contrary to the most positive instructions of president kimball, and without advising with any one, read publicly the vision from the doctrine and covenants, which turned the current of feeling generally, and nearly closed the door in all that region. mr. matthews wished the meetings to be removed from his house, but continued to attend the meetings occasionally and investigated the subject to considerable extent. [sidenote: the _elders' journal_.] in the august number of the _messenger and advocate_ was published a prospectus for a new paper, to be published at kirtland, ohio, called the _elders' journal_ of the church of latter-day saints, to commence in october, edited by joseph smith, jun. {506} [sidenote: confirmations at preston.] elders kimball and hyde and brother fielding having continued their labors in preston, elder hyde preached to a great multitude in the market place sunday, the 6th of august, opposed by one reverend gentleman who was quickly confounded by the spirit of truth; and in the evening they met at the house of sister ann dawson and confirmed between forty and fifty who had been baptized, most of whom had been members of mr. james fielding's church, so mightily grew the word, this being only the third sabbath of the brethren in preston. mr. fielding persecuted and called the elders "thieves, sheep stealers," etc., acknowledging them good judges, having "stolen all the best of his flock." sister dawson (a widow) kindly received the elders into her house and lodged them, which was a great blessing to the brethren, as they were quite destitute, most of the people extremely poor, and lodgings scarce; while they went from house to house as invited, to procure their daily meals. [sideote: the work in walkerfold.] elder kimball, having received a letter from mr. john richards, inviting him to preach in his chapel, repaired to walkerfold, where he was most hospitably received, and the day following preached three times in mr. richards' pulpit. [sidenote: baptisms at bedford.] elders goodson and richards baptized five at bedford, among whom, and the first, was mrs. ann braddock, a widow, who was obliged to support her family by her industry, yet she received the elders and lodged them. [sidenote: the failure of mr. matthews.] timothy r. matthews, having investigated the work, acknowledged the truth, and having previously borne testimony of the same to his church in public, and urged them to go forward, agreed with elders goodson and richards to meet them on the bank of the river ouse one hour before sunset and be baptized. the hour and the elders arrived, but mr. matthews was not there, he had gone out into the country to preach. {507} elder kimball preached on monday and wednesday evenings in mr. richards' chapel at walkerfold, and on thursday baptized six individuals. mr. matthews baptized himself in the river, and then went to baptizing his people, denouncing the elders as false teachers and the doctrines of the latter-day saints as having come from hell, while he went to preaching the same doctrine, baptizing all, even infants, and laid on hands for confirmation. charles c. rich made president of high priests in missouri. _tuesday, 15_.--the quorum of high priests organized at far west, missouri, this day. charles c. rich [5] was ordained president of the high priests' quorum in missouri; and henry green president of the elders in caldwell county, august 20th. [sidenote: opening in the fox islands.] the same day elders wilford w. woodruff and jonathan h. hale landed at vinalhaven, on north fox island, [6] and commenced preaching. in the august number of the _messenger and advocate_ i published the following caution. to the brethren and friends of the church of the latter-day saints: i am disposed to say a word relative to the bills of the "kirtland safety society bank." i hereby warn them to beware of speculators, renegades, and gamblers, who are duping the unwary and unsuspecting, by palming upon them those bills, which are of no worth here. i discountenance and disapprove of any and all such practices. i know {508} them to be detrimental to the best interests of society, as well as to the principles of religion. [signed] joseph smith, jun. [sidenote: the alston branch.] in this month elder isaac russell succeeded in establishing a small branch in alston, england. [sidenote: the prophet's work in canada.] at this time i was engaged in visiting the churches in canada, preaching, baptizing, blessing the saints and strengthening the branches. i returned to kirtland about the last of august and wrote the following letter, which i sent by the hand of thomas b. marsh: kirtland, geauga county, ohio, september 4, 1837. _joseph smith, jun., president of the church of christ of the latter-day saints in all the world, to john corrill and the whole church in zion, sendeth greeting_. blessed be the god and father of our lord jesus christ who has blessed you with many blessings in christ, and who has delivered you many times from the hands of your enemies, and planted you many times in a heavenly or holy place. my respects and love to you all, and my blessings upon all the faithful and true hearted in the new and everlasting covenant. forasmuch as i have desired for a long time to see your faces and converse with you and instruct you in those things which have been revealed to me pertaining to the kingdom of god in the last days, i now write unto you offering as an apology my being bound with cords of affliction by the workers of iniquity, and also by the labors of the church, endeavoring in all things to do the will of god for the salvation of the church, both in temporal as well as spiritual things. brethren, we have waded through affliction and sorrow thus far for the will of god, that language is inadequate to describe. pray ye therefore with more earnestness for our redemption. you have undoubtedly been informed by letter and otherwise of our difficulties in kirtland, which are now about being settled; and that you may have a knowledge of the same, i inclose you the following minutes of the committee of the whole church in kirtland, the authorities, etc., referring you to my brother hyrum and brother thomas b. marsh for further {509} particulars; also that you may know how to proceed to set in order and regulate the affairs of the church in zion whenever they become disorganized. _minutes of a conference assembled in committee of the whole church at kirtland on sunday, the 3rd of september, 1837_. at nine o'clock in the morning george w. robinson was called upon to take minutes of the conference. sidney rigdon then presented joseph smith, jun., to the church to know if they still looked upon and would still receive and uphold him as the president of the whole church, and the vote was unanimous in the affirmative. president smith then presented sidney rigdon and frederick g. williams as his counselors, and to constitute with himself the three first presidents of the church. voted unanimously in the affirmative, except for frederick g. williams, which was not carried unanimously. president smith then introduced oliver cowdery, joseph smith, sen., hyrum smith, and john smith for assistant counselors. these last four, together with the first three, are to be considered the heads of the church. carried unanimously. voted, that newel k. whitney hold his office as bishop and continue to act as such in kirtland, and that reynolds cahoon and vinson knight continue to act as counselors to the bishop. the twelve apostles were then presented one by one, when thomas b. marsh, david w. patten, brigham young, heber c. kimball, orson hyde, parley p. pratt, orson pratt, william smith, and william e. m'lellin were received unanimously in their apostleship, luke s. johnson, lyman e. johnson, and john f. boynton were rejected and disfellowshiped, though privileged with confessing and making satisfaction. elder boynton (who was the only one of the three present at the time) arose and endeavored to confess, justifying himself in his former conduct by reason of the failure of the bank. his conduct was strongly protested against by elder brigham young in a plain and energetic manner, stating various reasons why he could not receive him into fellowship until a hearty repentance and confession were manifested. elder young was followed by elder marsh, who acquiesced in testimony and resolutions. president rigdon then addressed the assembly, showing the cause of the difficulty with elders boynton and johnson in leaving their calling to attend to other occupations. elder boynton again rose and still attributed his difficulties to the failure of the bank, stating that he understood the bank was instituted by {510} the will of god, and he had been told that it should never fail, let men do what they would. president smith then arose and stated that if this had been declared no one had authority from him for so doing, for he had always said that unless the institution was conducted on righteous principles it would not stand. a vote was then taken to know if the congregation was satisfied with elder boynton's confession; carried in the negative. conference adjourned for one hour. conference reassembled at two o'clock in the afternoon; opened by reading, singing, and prayer. the president then arose and said he would call upon the church to know if they were satisfied with their high council, and should proceed to name them individually. john johnson, joseph coe, joseph c. kingsbury, and martin harris were objected to, also john p. greene, but his case went over until he should be present. noah packard, jared carter, samuel h. smith, were sustained. oliver granger, henry g. sherwood, william marks, mayhew hillman, harlow redfield, asahel smith, phinehas richards, and david dort, were chosen to fill the places of those objected to, (and thomas grover having moved west) john smith, chosen one of the presidents of the church, all having belonged to the high council. the president then called upon the congregation to know if the recently appointed presidents of the seventies should stand in their calling. voted that john gaylord, james forster, salmon gee, daniel s. miles, joseph young, josiah butterfield, and levi w. hancock, should retain their offices as presidents of seventies; john gould was objected to. the president then arose and made some remarks concerning the former presidents of the seventies, the calling and authority of their priesthood, etc. voted that the old presidents of the seventies [who were high priests] be referred to the quorum of high priests; and also, that if any members of the quorum of the seventies should be dissatisfied and would not submit to the present order and receive these last presidents, the latter should have power to demand their licenses, and the former should no longer be considered members of the church. conference closed by prayer by the president. joseph smith, jun., president, george w. robinson, clerk. {511} _announcement concerning oliver cowdery_. dear brethren--oliver cowdery has been in transgression, but as he is now chosen as one of the presidents or counselors, i trust that he will yet humble himself and magnify his calling, but if he should not, the church will soon be under the necessity of raising their hands against him; therefore pray for him. david whitmer, leonard rich, and others have been in transgression, but we hope that they may be humble and ere long make satisfaction to the church, otherwise they cannot retain their standing; therefore we say unto you, beware of all disaffected characters, for they come not to build up, but to destroy and scatter abroad. though we or an angel from heaven preach any other gospel, or introduce an order of things other than those things which ye have received, and are authorized to receive from the first presidency, let him be accursed. may god almighty bless you all and keep you unto the coming and kingdom of our lord and savior jesus christ. yours in the bond of the new covenant, joseph smith, jun. i received the following: _revelation given at kirtland, ohio, september 4, 1837, making known the transgression of john whitmer and william w. phelps_. verily thus saith the lord unto you my servant joseph--my servants john whitmer and william w. phelps have done those things which are not pleasing in my sight, therefore if they repent not they shall be removed out of their places. amen. _september 9_.--the high council of kirtland met in the lord's house and organized by electing jared carter, president, and phinehas richards, clerk. the members elected on the 3rd were ordained and drew for their numbers, and the whole were arranged as follows: john p. greene, no. 1; asahel smith, no. 2; samuel h. smith, 3; mayhew hillman, 4; william marks, 5; noah packard, 6; oliver granger, 7; david dort, 8; jared carter, 9; phinehas richards, 10; henry g. sherwood, 11; and harlow redfield, 12. the high council of kirtland withdrew the hand of fellowship from uriah and lydia ann hawkins for unlawful matrimony, deceiving, and unchristianlike conduct. {512} _minutes of a meeting in the kirtland temple_. sunday, september 10th, 2 o'clock, afternoon, in an assembly of the church in the lord's house, kirtland, president rigdon read the rules and regulations of the house of the lord, as passed by the different quorums on the 18th of january, 1836, when the church voted to receive the same, and be governed by them. the minutes of the high council of the 9th instant were read, after which those of the twelve who were disfellowshiped the previous sabbath had opportunity to speak; and luke s. johnson, lyman e. johnson, and john f. boynton made their confessions and were received into fellowship by vote of the church, also to retain their apostleship. president smith read a letter from elder thomas b. marsh to the church, stating that before he started from missouri he had received satisfaction from these elders. elder young also stated the same. high councilor john p. greene made some confessions to the church, stating wherein he had been wrong for a short time past; and the church voted that he be received into fellowship and retain his office. president rigdon made some observations on the business transacted last sabbath, reproving some for the conjectures they had respecting president smith and himself conniving together to remove certain individuals from office, etc., or at least to use their influence to do so. this he informed them was a mistake, for not one word had passed between them on the subject, neither had he a premeditated thought upon the subject. president smith then corrected some mistakes of certain individuals which had been circulated by them concerning what he had said on the last sabbath. the lord's supper was administered by elders luke s. and lyman e. johnson, and john f. boynton. george w. robinson, clerk. when a lying spirit is abroad it is difficult for truth to be understood. footnotes 1. doctrine and covenants, sec. 112. 2. albert p. rockwood was born june 5, 1805, in holliston, middlesex county, massachusetts. 3. jennetta richards was born august 21, 1817, in lancashire, england, and was the daughter of john and ellen richards. 4. see page 481. 5. charles c. rich was born august 21, 1809, in campbell county, kentucky; and was the son of joseph rich and nancy o. neal. he was baptized by ira m. hinckley in tazewell county, illinois, on the first of april, 1832, and later was ordained an elder by zebedee coltrin. he removed with his father to far west, missouri, in 1836. february 11, 1837, he married sarah d. pea. 6. fox islands are off the south coast of maine, directly east of rockland. the principal town is vinalhaven. the population of the islands at the time of elder woodruff's first visit is given at eighteen hundred, and the following is his description of the people and islands: "the inhabitants are generally wealthy, intelligent, industrious, generous and hospitable to strangers. north island is nine miles long and two wide, population eight hundred; south island is ten miles long and five wide, population one thousand." elder woodruff met with great success in his labors in this island and soon had a flourishing branch organized. {513} chapter xxxvi. the gathering saints--increase in the number of stakes contemplated--councils in zion and kirtland--close of the volume. [sidenote: bishop's agent appointed.] at a conference of the authorities of the church and the saints in the house of the lord at kirtland, september 17th, bishop newel k. whitney said the time had arrived when it became necessary for him to travel, and necessarily he must leave an agent to act in his absence agreeable to the provisions made in the revelations. he nominated william marks, who was elected agent to the bishop by unanimous vote. [sidenote: the church recorder.] george w. robinson was unanimously elected general church recorder in place of oliver cowdery, who had removed to missouri. [sidenote: the bishop's memorial.] after taking into consideration the situation of zion and the church in general, the conference decided that it was of great importance to the cause of truth in general, and the prosperity of the work, that the bishop and his counselors send abroad their memorial to all the saints throughout the land, as well as to all well-wishers to the cause of zion, and that their appeal go forth in the name and by the authority of the church to all the saints scattered abroad. [sidenote: the prophet on the gathering.] the same evening the elders assembled in conference in the house of the lord when i addressed them on the subject of the gathering of the saints in the last days, and the duties of the different quorums in relation thereto. {514} [sidenote: other stakes of zion to be appointed.] it appeared manifest to the conference that the places appointed for the gathering of the saints were at this time crowded to overflowing, and that it was necessary that there be more stakes of zion appointed in order that the poor might have a place to gather to, "wherefore it was moved, seconded and voted unanimously that president joseph smith, jun., and sidney rigdon be requested by this conference to go and appoint other stakes, or places of gathering, and that they receive a certificate of their appointment, signed by the clerk of the church." [sidenote: arrangements for preaching the gospel.] elder william marks, who had previously been appointed agent to the bishop, being called upon arose and said that he would comply with the request of the church, and the lord being his helper he would discharge the duties of his office to the best of his ability. after which the elders present who were in a situation to travel were called upon to number themselves, and there were numbered one hundred and nine, and they were divided into eight companies in the following order--number one to thirteen, called the first company, were appointed to travel east; no. 14 to 26, were to travel southeast; no. 27 to 39, south; no. 40 to 52, southwest; no. 53 to 65, west; no. 66 to 78, northwest; no. 79 to 91, north; no. 92 to 104, northeast. five being left after this division, no. 105 was appointed to travel with the company going southeast; no. 106, with the company northwest; 107, south; 108, east; 109, with the north company. it was further appointed that those who might desire to travel a different course from the one which was appointed to the division to which they belonged, might have the privilege of changing with those of another division. and lastly it was appointed that the different divisions hold their own meetings, to make such arrangements as they should think proper in relation to their journeying. agreeable to the vote of the conference on the 17th, {515} bishop whitney and counselors issued the memorial as follows: kirtland, ohio, september 18th, 1837. _to the saints scattered abroad, the bishop of kirtland and his counselors send greeting_: whereas the church in kirtland has taken into consideration the affairs of the latter-day saints in general, having opportunities of making themselves acquainted with the situation of the saints throughout the continent, and the very flattering prospects of the prosperity of the cause of god in our land, and also of the peculiar condition of the city of kirtland, which is a kind of first fruits of the cities which the lord has begun to build unto himself in these last days, it has been deemed of great importance to the prosperity of the cause of truth in general, that the bishop and his counselors send abroad this their memorial to all the saints throughout the land, as well as to all well wishers to the cause of zion in this our most happy country. it is a fact well known that the saints in the city of kirtland have been called to endure great affliction for the truth's sake, and to bear a heavy burden in order that the foundation of the kingdom of god might be laid on a sure and certain basis, so that the prophetic vision of daniel might most certainly be fulfilled, that this kingdom might break in pieces all other kingdoms and stand for ever. the exertions of the enemy to prevent this have been very great; and through their great exertions they have given to the saints great trouble, and caused them much expense. in addition to this, they have had to publish the word of the lord, which has been attended with great expense. these things, together with building the house of the lord, have embarrassed them very much; for when subscriptions failed they went on and accomplished the work of building the house themselves, plighting all that they had, property, credit, and reputation, and by these means accomplished this great work which is the wonder and admiration of the world. this they have done in faith, believing that, as the multitude of saints increased, their liberality would abound towards those who, regarding nothing but the salvation of the world, have thus exposed themselves to financial ruin in order that the work of the gathering might not fail. and besides all this there have been a large number of poor who have had to receive assistance from the donations of the church, which have tended to increase its embarrassments; and now so numerous are the saints grown that it is impracticable for them all to gather to the places which are now appointed for this purpose. {516} the church at kirtland has, therefore, required at the hand of our beloved brethren, joseph smith, jun., and sidney rigdon, men who have not thought their lives dear unto them in order that the cause of god might be established, presidents whom god has appointed to preside over the whole church, and the persons to whom this work belongs, that they should go forth and lay off other stakes of zion, or places of gathering, so that the poor may have a place of refuge, or places of refuge, in the day of tribulation which is coming swiftly on the earth. all these things will be attended with expense. feeling ourselves under great responsibility by virtue of our office and calling in the church of god, we present this our memorial to all the saints, making a most solemn appeal to the feelings, benevolence and philanthropy of all the saints into whose hands this our memorial comes, in faith and confidence that this appeal will not be made in vain. it is the fixed purpose of our god, and has been so from the beginning as appears by the testimony of the ancient prophets, that the great work of the last days was to be accomplished by the tithing of his saints. the saints were required to bring their tithes into the store house, and after that, not before, they were to look for a blessing that there should not be room enough to receive it. (see malachi 3rd chapter, 10th verse). our appeal, then, to the saints is founded on the best of testimony, that which no saint will feel to gainsay, but rejoice to obey. the saints of god will rejoice in all that the lord does, and in doing all that the lord requires. the sacrifice of righteousness which the lord requires will be offered with a willing heart and ready mind, and with great joy, because they are accounted worthy to offer up sacrifice for his name. in making this appeal to the benevolence of the saints of god we do not only take into consideration the situation of the poor, the embarrassments of the stake of kirtland, but also their own interests, for every saint has an equal interest in building up the zion of our god, for it is after the lord has built up zion that he will appear in his glory (psalm 102:16). we all look for the appearing of the great god and our savior jesus christ, but we shall look in vain until zion is built, for zion is to be the dwelling place of our god when he comes (joel 3:21). anyone who will read this chapter with attention will see that it treats of the last days, and of the zion of the last days. how, then, is the lord to dwell in zion if zion be not built up? this question we leave the saints to answer. the salvation of the saints one and all depends on the building up of zion, for without this there is no salvation, for deliverance in the last days is found in zion and in jerusalem, and in the remnant whom the lord our god shall call, or in other words, in the stakes which he shall appoint (joel 2:32) {517} it is in zion where the lord is to create upon every dwelling place and upon her assemblies a cloud of smoke by day and the shining of a flaming fire by night. it is upon the glory of zion that there will be a defense. it is in zion that there shall be a tabernacle for a shadow in the day time from the heat, and for a place of refuge and for a covert from storm and from rain (isaiah 4:5, 6). it is upon the walls of zion where the watchmen shall see eye to eye (isaiah 3:8). whatever is glorious, whatever is desirable, whatever pertains to salvation, either temporal or spiritual, our hopes, our expectations, our glory, and our reward, all depend on our building up zion according to the testimony of the prophets, for unless zion is built our hopes perish, our expectations fail, our prospects are blasted, our salvation withers, and god will come and smite the whole earth with a curse. hear, then, o ye saints of the last days! and let this our appeal have a favorable reception among you. let every saint consider well the nature of his calling in the last days, and the great responsibility which rests upon him or her, as one to whom god has revealed his will; and make haste not only to the relief of kirtland, but also to the building up of zion. let every man and every woman give heed the very instant that they embrace the gospel, and exert themselves with energy to send on means to build up zion, for our god bids us to hasten the building of the city, saying the time has come when the city must be pushed forward with unceasing exertions, for behold, the day of calamity draweth nigh, and unless the saints hasten the building of the city they will not escape. be admonished, then, o ye saints! and let not covetousness, which is idolatry, nor worldly ambition hinder you; but gather up your gold and your silver and all the means you have and send on to the saints who are engaged in this great work of building the zion of god, that there may be a place of refuge for you and for your children in the day of god's vengeance, when he shall come down on idumea, or the world, in his fury and stamp them down in his wrath, and none shall escape but the inhabitants of zion. what we say unto one we say unto all, haste, haste, and delay not! for the hour of desolation does not linger, and with all the power that the saints have, and with all the diligence they can use they will scarcely escape. the time is not far distant when some of those who now deride and mock the saints for devoting their all to build up the zion of god, will bless their name for having provided a city of refuge for them and their children, regardless of the ravings of ungodly priests, and the mockings of a stupid and ignorant people. in the confidence which we have in the good sense and righteous principles of the multitude of the {518} saints, we send this our memorial in the name of our master, jesus, believing that this appeal will be received with great kindness, and will be attended to with untiring perseverance until the object for which it has been sent shall be accomplished. and may the god of all grace pour out his richest blessings on your heads, and crown you with abundance, that the zion of our god may flourish and cease not until the righteousness thereof shall go forth as the light and the salvation thereof as a lamp which burneth, is the prayer of your brethren in christ jesus. newel k. whitney, reynolds cahoon, vinson knight. [sidenote: the voice of warning.] about this time elder parley p. pratt, who was laboring in new york, published his voice of warning, consisting of 216 pages. [1] [sidenote: the prophet's departure for missouri.] i started from kirtland on the 27th of september, in company with brother sidney rigdon, to fulfill the mission appointed us on the 18th of september by a conference of elders, in establishing places of gathering for the saints; brothers william smith and vinson knight accompanying us. _october 1_.--elder lyman sherman was elected high councilor at kirtland in place of jared carter, removed to far west. [sidenote: president of high council elected.] _october 2_.--samuel h. smith was elected president of the high council, and council voted that if a councilor {519} absented himself from their meetings without a reasonable excuse, he should be reported to the church as a delinquent. the high council at kirtland voted that the clerk grant licenses to the members of the council (who wished to travel), signed by the president and clerk. we arrived at terre haute, indiana, on the 12th, about midway from kirtland to far west. [sidenote: death of hyrum smith's wife.] my brother hyrum's wife, jerusha barden smith, died on the 13th of october while i was at terre haute, and her husband at far west. she left five small children and numerous relatives to mourn her loss; her demise was severely felt by all. she said to one of her tender offspring when on her dying bed, "tell your father when he comes that the lord has taken your mother home and left you for him to take care of." she died in full assurance of a part in the first resurrection. _october 15_.--the high priests' quorum at kirtland decided to take doctor sampson avard's license until he returns and make satisfaction; and the high council concurred. _minutes of high council_. october 18.--the high council and presidents of the different quorums met in the lord's house, samuel h. smith presiding, and after a lengthy discussion concerning existing evils, agreed that it was time to commence the work of reform, and voted unanimously to meet again in the lord's house on monday evening next, and invite the different quorums to meet at the same time, and commence pruning the vine of god in kirtland, and thus continue the work evening after evening until it shall be wisdom to stay their hands. phinehas richards, clerk of the high council. [sidenote: twenty-two disfellowshiped.] _sunday 22_.--the church in kirtland disfellowshiped twenty-two brethren and sisters until they make satisfaction for uniting with the world in a dance the thursday previous. {520} _minutes of high council_. october 23.--the high council of kirtland appointed luke s. johnson, reynolds cahoon, and john gould a committee to visit john johnson, jun., and see if he would desist from selling spirituous liquors to those who were in the habit of getting intoxicated, and report to the authorities of the church those members who might drink spirits at his house. also voted that the church see that all difficulties and differences be settled as speedily as possible; and that unruly children be reported to their parents, and if they neglect to take suitable notice of it, then the parents shall be reported to the authorities of the church and dealt with accordingly. voted that we discountenance the use of ardent spirits in any way to sell or to be brought into this place for sale or use. phinehas richards, clerk. [sidenote: confessions.] _sunday, october 29_.--nine more of the brethren and sisters were reported to the church as having been engaged in the recreations of the 19th instant and eleven of the thirty-one that had been reported made confession. [sidenote: norris brewster.] on the 30th of october, brothers norris, brewster, and others, presented to the high council a plan for the better organization of the church in temporal affairs, stating that moroni had appeared to collins brewster. the council decided that it was a trick of the devil. [sidenote: more confessions.] most of those who were complained of for participating in the recreation on the 19th and had not confessed, acknowledged their fault to the high council on the first of november, and the remainder were required so to do or be cut off from the church. [sidenote: action against loungers.] _november 2_.--the high council voted that loungers about the streets should be labored with, and appointed a committee of three for that purpose. [sideote: the egyptian records.] the church in kirtland voted to sanction the appointment of brother phinehas richards and reuben hedlock by the presidency, to transact business for the church in procuring means to {521} translate and print the records taken from the catacombs of egypt, then in the temple. [sidenote: arrival of the prophet at far west.] i arrived at far west some time in the latter part of october or first of november. a meeting of some of the church was called on the sixth to counsel on certain affairs of the church, which i attended with brothers rigdon and hyrum smith. there were present also elders thomas b. marsh, william e. m'lellin, lyman e. johnson, william smith, and vinson knight, from ohio, the high council of the church of far west, and some other elders. prayer by w. w. phelps. several topics were discussed, when it was unanimously voted that it be recommended to the proprietors of the corporation of far west to petition the trustees of said corporation to alter the streets or lessen them so as to make each block contain four acres of ground, and each block to be divided into four lots. also voted unanimously that it is the opinion of this council that there is sufficient room in this country for the churches to continue gathering from abroad; also that the building of the house of the lord be postponed until the lord shall reveal it to be his will to have it commenced. [sidenote: the settlement of difficulties.] adjourned until early candle light, and met accordingly, when remarks were made by many of the authorities present upon the previous disposition of the town plat, the purchase of land, etc.; and all difficulties were satisfactorily settled except a matter between oliver cowdery, thomas b. marsh, and myself, which was referred to us with the agreement that our settlement of the affair would be sufficient for the council. w. w. phelps presided at this meeting, and oliver cowdery acted as clerk. _minutes of a high council at kirtland_. the high council and bishop of kirtland met in the lord's house on tuesday evening, november 7th to discuss the question, "who {522} presides when the presidents are absent?" but upon discussion were not able to come to any conclusion. thomas burdick was appointed high councilor in the place and absence of phinehas richards; and harlow redfield clerk for the time being. president joseph smith, sen., proposed that brother phinehas richards be ordained under the hands of president john smith and bishop whitney, and he was accordingly blessed for his mission. phinehas richards, clerk. _minutes of a conference at far west, missouri, november 7th, 1837_. at a general assembly of the church of latter-day saints, assembled at far west to take into consideration and transact the business of said church, elder thomas b. marsh was chosen as moderator and oliver cowdery clerk. after singing the moderator addressed the throne of grace in prayer, after which president sidney rigdon explained the object of the meeting, giving a relation of the recent reorganization of the church in kirtland. the minutes of said meeting at kirtland were read by the moderator who also nominated joseph smith, jun., the first president of the whole church, to preside over the same. all were requested (male and female) to vote; and he was unanimously chosen. president smith then made a few remarks accepting the appointment, requesting the prayers of the church in his behalf. he also nominated president sidney rigdon to be one of his counselors, and he was unanimously chosen. he then nominated frederick g. williams to be his second counselor, but he was objected to by elder lyman wight in a few remarks referring to a certain letter written to this place by the said frederick g. williams. also elder marsh objected to president williams. elder james emmet also objected to president williams. bishop edward partridge said he seconded president williams' nomination and should vote for him; and as to said letter, he had heard it and saw nothing so criminal in it. president david whitmer also made a few remarks in president williams' favor. elder marsh made further remarks. elder thomas grover also objected to president williams. president sidney rigdon then nominated president hyrum smith to take president williams' place. {523} the moderator called for a vote in favor of president williams, but he was rejected. he then called for a vote in favor of president hyrum smith, which was carried unanimously. some few remarks were made by presidents david whitmer and sidney rigdon. david whitmer was nominated as the president of this branch of the church, but was objected to by elder marsh. bishop edward partridge said he should vote for president whitmer. elder william e. m'lellin made a few marks. elder george m. hinkle and elder king follet made a few remarks in favor of president whitmer. elders caleb baldwin and seymour brunson spoke against president whitmer. elder elisha h. groves spoke in favor of president whitmer. further remarks from elder m'lellin, by request of president whitmer gave general satisfaction. remarks were also made by president joseph smith, jun., who called for an expression, which was carried by almost a unanimous vote in favor of president whitmer. president joseph smith, jun., then nominated john whitmer for an assistant president, who was objected to, and elder marsh spoke in opposition to him, and read a list of charges from a written document against him and president phelps. president john whitmer then spoke a few words by way of confession and was followed by elder isaac morley. the vote sustaining him was called, and carried unanimously. the meeting adjourned for one hour. meeting convened according to adjournment, a hymn was sung and prayer offered by the moderator. w. w. phelps was nominated for an assistant president for this branch of the church by president joseph smith, jun. brother phelps rose and made certain remarks on the subject of the charges referred to above by way of confession, whereupon the vote was put by president rigdon and passed unanimously. elders john murdock, solomon hancock, elias higbee, calvin bebee, john m. hinkle, thomas grover, and simeon carter were unanimously chosen high councilors. lyman wight was nominated a member of the high council but was objected to by john anderson; they went aside to converse. newel knight was unanimously chosen. george m. hinkle was nominated, and objected to by elder james emmet, because he was {524} too noisy; by king follet because of his military office; and by james durfee because he was a merchant. elder hinkle made a few remarks. the vote was called and was unanimous in elder hinkle's favor. levi jackman and elisha h. groves were unanimously chosen. john anderson then took the stand and made his objections to lyman wight; after which elder wight also spoke. the vote was called and elder wight was unanimously chosen. the twelve apostles were then called, namely, thomas b. marsh, david w. patten, brigham young, heber c. kimball, orson hyde, william e. m'lellin, parley p. pratt, william smith, luke johnson, orson pratt, john f. boynton, and lyman e. johnson, and were unanimously sustained. bishop edward partridge was nominated to still act as bishop, and was unanimously chosen; he then nominated isaac morley and titus billings for his counselers, who were also unanimously chosen. elder isaac morley was unanimously appointed patriarch of this branch of the church. elder john corrill was chosen to be keeper of the lord's store house. elder isaac morley was then ordained to the office of patriarch under the hands of presidents joseph smith, jun., sidney rigdon and hyrum smith. the congregation, after a few remarks from sidney rigdon, unanimously voted not to support stores and shops selling spirituous liquors, tea, coffee, or tobacco. a vote was called on the subject of the presidents of the seventies; and those who have recently been appointed to that office, were unanimously received. the congregation then united with president sidney rigdon, who, in the closing prayer, called upon their lord to dedicate this land for the gathering of the saints, and their inheritances. thomas b. marsh, moderator, oliver cowdery, clerk. far west, missouri, november 10, 1837. at a general meeting of the ordained members of the church in this place elder thomas b. marsh opened the meeting by prayer, and president sidney rigdon read the memorial of the bishop of kirtland and his counselors, of september 18th, 1837, to the churches abroad. he then laid before the meeting the subject of laying off cities, of consecrating lands for public purposes, and for remunerating those who lay them off. it was unanimously voted that all city plats hereafter laid off, after remunerating those for their labor who may be engaged in {525} appointing and laying off the same shall be consecrated for the public benefit of the church, for building houses for public worship, or such other purposes as the church shall say. president rigdon then read the prospectus of the _elders' journal_, which was unanimously received. it was then unanimously voted that the persons present use their exertions to support said paper. it was then voted that the town of far west be enlarged so that it contain four sections, that is, two miles square. voted that bishop partridge and his counselors be appointed a committee to appraise the land adjacent to the present town plat and see that it is enlarged according to the above vote, provided the present holders of those lands will take such a price for the same as the above appraisers think them to be worth; and that the same be then disposed of as voted above. a call was then made for those whose circumstances were such as to permit them to go out to preach to present themselves. there were twenty-three who arose. sylvester h. earl, henry jackman, harrison sagers, and john w. clark were ordained elders, and william j. levans was ordained a priest. president rigdon then closed the meeting by prayer. thomas b. marsh, moderator. oliver cowdery, clerk. about this time i left far west on my return to kirtland. _minutes of a high council at kirtland_. kirtland, november 20th. the high council met in the lord's house, john smith presiding. reuben hedlock preferred the following charge against zenos h. brewster, jane brewster, collins brewster, d. h. dustin and wife, moses r. norris and wife, eliza norris, samuel barnet, jemima butler, osman m. duel,--butler, and roxanna repsher, for giving heed to revelations said to be translated from the book of moroni by collins brewster, and for entering into a written covenant different from the articles and covenants of the church of latter-day saints, and following a vain and delusive spirit. two were appointed to speak on each side. the writings and revelations kept and received by the accused were presented, and read by the clerk of the council. the accused pleaded not guilty. brother felshaw was called forward by the plaintiff, who stated that {526} he had visited the accused and labored with them according to the law of the church; that the accused justified themselves, seeing the church had not lived according to the former revelations, and they considered the high council and others were in transgression; and that most of the accused appeared to be determined to pursue their own way, whether right or wrong. brother allen said the accused appeared to manifest a hard spirit against the presidents of the church and the high council. brother dunn concurred. brother sawyer stated that he heard brother norris say that those in authority were against him and if he could not establish an order of things here to his mind he would go out among the gentiles and do it. brother knight confirmed the foregoing testimony. the accused called brother freeman, who stated that he had attended a number of the meetings of the accused and saw nothing out of the way. brother e. strong confirmed brother freeman's statement, but did not know when he attended the meetings at which they received revelations for themselves. brother j. foster agreed with the last two witnesses. brother preston was called by the accuser, who testified that the accused refused to admit him into their meetings and that others were rejected several witnesses testified that they attended their meetings and saw nothing wrong. others testified they had heard them speak against the heads of the church and that brother joseph had many things to repent of, and one of them said he thought some put too much stress on the priesthood, and that he was informed that brother norris laid his hands on collins brewster and ordained him a prophet, and that one of the accused said he was determined to pursue his own course whether it suited the high council or not. after the pleas of his councilors the accused spoke in justification of their course generally, when the council decided that the charge had been fully sustained and withdrew fellowship from those who persisted in their course of conduct as before mentioned. harlow redfield, clerk. [sidenote: reuben hedlock chosen president of elders.] at a conference of elders, consisting of all the authorities of the church in kirtland, november 27th, elder reuben hedlock was chosen president of the elders' quorum, in place of elder beaman deceased. [sidenote: excommunication of rodger orton.] _november 30_.--daniel s. miles presented a complaint {527} against roger orton "for abusing elder brigham young and for a general course of unchristianlike conduct." the accused having been notified to appear and answer for his conduct, and having refused, the high council decided that he be cut off, for showing contempt to the authorities of the church. [sidenote: a question of compensation.] _far west, december 6th_.--the high council and bishop and counselors appointed elias higbee, simeon carter, and elisha h. groves, a committee to consider the propriety of proposing to the church to pay the high council for their time while engaged in council. bishop partridge, john corrill, and isaac morley were appointed a committee to report upon the subject of raising a revenue to defray the expenses of the church. [sidenote: various appointments.] david whitmer was appointed to sign elders' licenses, as chairman of the council, and w. w. phelps, as clerk; and frederick g. williams, to sign licenses as chairman _pro tempore_, in the absence of president whitmer; and john whitmer, as clerk _pro tempore_; and oliver cowdery, recording clerk, standing clerk of the council, and recorder of patriarchal blessings at far west. the committee on pay for the council reported: it is our united opinion that the presidency, high council, bishop and counselors, clerk of the council, patriarch and agents of the church, (also any others who may be employed in church business), receive per day, each, one dollar and fifty cents. [signed] simeon carter, elias higbee, elisha h. groves. [sidenote: bishop partridge's report.] bishop partridge reported to the council that he had paid six hundred dollars to the lawyers to carry on suits against the jackson mob, and three hundred dollars costs in carrying on said suits for which he had involved himself, and was paying ten per cent interest on the same; and petitioned the council for leave to liquidate the debt out of the properties consecrated {528} for the benefit of the church, and charge the church for the same. the council granted the petition. voted that the recorder of licenses and patriarchal blessings receive, for each one hundred words, ten cents. council adjourned to december 7th. council assembled on the 7th, according to adjournment, and heard the report of their committee on raising a revenue to pay the officers of the church for their services, and after much discussion and adjournment from time to time, dismissed the subject as being anti-scriptural. [sidenote: apostasy in kirtland.] i returned to kirtland on or about the 10th of december. during my absence in missouri warren parrish, john f. boynton, luke s. johnson, joseph coe, and some others united together for the overthrow of the church. soon after my return this dissenting band openly and publicly renounced the church of christ of latter-day saints and claimed themselves to be the old standard, calling themselves the church of christ, excluding the word "saints," and set me at naught, and the whole church, denouncing us as heretics, not considering that the saints shall possess the kingdom according to the prophet daniel. [sidenote: last paper printed in kirtland.] the _elders' journal_ no. 2 for november was the last paper printed at kirtland. our printing establishment was attached to satisfy an unjust judgment of the county court, and soon after the whole printing apparatus and office were burned to the ground. [sidenote: the work in england.] the work began to spread in england with great rapidity. on the 12th of september elder goodson left bedford for preston, and about the 1st of october sailed for america, in company with brother snyder, taking with him two hundred books of mormon, which the elders in vain tried to persuade him to leave. branches were established in eccleston, wrightington, heskin, euxton bath, daubers lane, chorley, whittle, leyland moss, ribchester, thornley, clithero, {529} waddington, downham, and other places round about preston, where the brethren hired the "cock pit," a large and convenient building for preaching, but, being disturbed by some methodist priests, were obliged to have the house licensed by the civil courts, according to the statutes of the realm, which, with the aid of two constables who voluntarily proffered their services, restored peace and order. and on christmas day, december 25th, elders kimball and hyde, and joseph fielding (who had previously been ordained an elder) assembled in the "cock pit" with about three hundred saints, several of whom were ordained to the lesser priesthood, fourteen were confirmed, and about one hundred children were blessed by the elders. this was the first public conference of the church in england, and at this conference the word of wisdom was first publicly taught in that country. [sidenote: progress of the british mission.] while the work was thus rapidly progressing in lancashire it continued gradually to progress at bedford, also a branch was established at bassynburn, and another at peter's green, by elder richards. [sidenote: flight of brigham young from kirtland.] on the morning of the 22nd of december, 1837, brother brigham young left kirtland in consequence of the fury of the mob spirit that prevailed in the apostates who had threatened to destroy him because he would proclaim publicly and privately that he knew by the power of the holy ghost that i was a prophet of the most high god, that i had not transgressed and fallen as the apostates declared. [sidenote: close of the year 1837.] apostasy, persecution, confusion, and mobocracy strove hard to bear rule at kirtland, and thus closed the year 1837. footnotes 1. the above named publication, "a voice of warning and instruction to all people," is the first argumentative and doctrinal work published by any of the elders; and it is no disparagement of other works to say that this pioneer book of its class is not only the first in the matter of time when issued, but first also in excellence. it has been a most successful missionary; and thousands have been brought to a conviction of the truth through reading its pages. the first edition--three thousand copies--sold in about two years. a second edition--two thousand five hundred copies--was issued; and such was the increase in the demand for it that by 1846, the author could congratulate himself upon having seen it pass through five editions. during more than half a century since then "the voice of warning" has passed through many editions in english, and has been translated into seven foreign languages, and in a number of these several editions have been issued. the author, of honored memory, is to be congratulated upon the attainment of his fondest hopes respecting this work, as so prophetically expressed in the preface of the first european edition: "and should the author be called to sacrifice his life for the _truth_, he will have the consolation that it will be said of him, as it was of abel--_'he being dead, yet speaketh_.'" end of vol. ii. index to volume ii. a abolition,--views of the prophet on, 436 _et seq_. abraham,--book of, found with mummies, 236; alphabet to, 238; astronomy in, 286; described by prophet, 349, 350 (and note). adam-ondi-ahman,--364 (and note). angels,--ministrations of, in kirtland temple, 381. apostles,--twelve, arrangements for choosing, 180; meeting at which chosen, 181 _et seq_.; calling of, when first made known, 186, (note); chosen by the three witnesses, 186, 187 (and notes); general charge to, 194; instructions to, 198 _et seq_.; request of for revelation, 209; first mission of, 218; meeting of, 219; departure of on first mission, 222 (and note); at vermont conference, 238; at massachusetts conference, 241, 242; at saco conference, maine, 252; at conference, farmington, maine, 253; return of to kirtland, from first mission, 283; decision of prophet affecting, 285; remarks of prophet to, 308, 309; consider case of william smith, 347; sustained as prophets, seers and revelators, 417. apostleship, oath and covenant of, 198. appeal,--of church in missouri to people of u. s., 126 _et seq_. arthur, mr.,--planter, clay county (note) 61. assembly,--general, of church to accept doctrine and covenants, 243, _et seq_.; preparations for solemn, 364; notice of solemn, at kirtland, 75. atchison, general david r.,--meets zion's camp near liberty, 112. avery, elder allen,--accused before high council, 286. b babbitt, almon w.,--trial of by kirtland high council, 252, 346. babbit, erastus,--testifies in high council, 33. bank, kirtland safety society,--attempt to organize, 467, 468. barnes, samuel,--guest of prophet, 332. barton, michael h.,--seeks admission into the church, 235. beaman, father alva,--entertains prophet, 43; an early friend of the prophet's (note) 43; conference at house of, in avon, 44; consults prophet regarding journey to zion, 316; doubts of, 384. benner, elias,--brings company of germans to zion's camp, 65. bishop, gladden,--trial of by kirtland high council, 284. bishop, isaac h.,--trial of, 236, 237. blessings,--patriarchal, 346. blessings,--given in kirtland temple, 379, 380; of the lord's anointed, 383; arrangement of quorums to receive, 391. bosley, edmund,--covenant of, 161; trial for breaking covenant, 23. bosley, father,--entertains the prophet, 43, 44. bosworth, joseph,--entertains the prophet, 50. boynton, john f.,--marriage of, 377. brown, samuel,--charged with {532} teaching false doctrine, 137; confession of, 138. c camp, zion's--departure of first division of from kirtland, 61; equipment and departure of second division from kirtland, 63; arrival of at streetsborough, 63; organization of at new portage, 64; departure of from new portage, 65; course of travel, 65; fear of "milk sickness," 66; curiosity concerning destination of, 67 (and note); arrival of in indiana, 68; western spies in, 69; threatened at indianapolis, 70; course of travel of, 70; sundry instructions of prophet to, 71; called to arms, 72; angels accompany, 73 (and note); crosses okaw river, 73; sham battle in, 74; approaches springfield, illinois, 76; excitement in springfield concerning, 77; preaching in, near jacksonville, 78 _et seq_. (and note); scourge of predicted, 80 (and note); crosses the mississippi, 82; arrival of at salt river, 87 (and note); elders orson hyde and parley p. pratt dispatched with message at governor dunklin, from, 88l departs from salt river, 90; return of elders hyde and pratt from mission to governor, 94; cross chariton river, 95; rebellion in, 100; passes richmond, ray county, missouri, 101, 102; camps on fishing river, 103; preserved from mob by storm, 103, 104 (and note); visited by colonel sconce, 105, 106; outbreak of cholera in, 106, 107 (and note); arrives at rush creek, clay county, 112; cholera in, 114; disbanded, 114; members of, formally discharged, 123 (and note); object of journey of, 182 (and note); names of members of, 183 _et seq_.; names of women and children of, 185. campbell, james,--swears vengeance on prophet, 99; is drowned in crossing missouri, 100. carter, elder jared,--tried before kirtland high council, 277 _et seq_.; accepts decision of council, 280. carter, john s.,--first in zion's camp to die of cholera, 115. carter, simeon,--chosen to receive endowments, 113. chandler, michael h.,--exhibits egyptian mummies in kirtland, 235; gives written testimony to the prophet, 235. cherry, william,--false report concerning, 161. choir, kirtland temple,--407. cholera,--prediction concerning, 80; outbreak of, 114, 115, 116 (and note); remedy for, 119; names of those who die of, 120; names of those who nursed victims of, 120. church, branch of,--report of mt. pleasant, (note) 40; hewlett, errors of administration and doctrine in, 137, 139 _et seq_. repentance of, 147. coe, joseph,--speaks in high council, 34. coltrin, zebedee,--accompanies prophet to new portage, 50; blessed by prophet _et al_., 51; at conference at norton, ohio, 52. conference,--clay count, missouri, 1; of high priests and elders, new portage, ohio, 24; at avon, livingston county, n. y., 44; at norton, medina county, ohio, minutes of, 52 _et seq_.; kirtland, name of church adopted at, 62 (and note); of elders at new portage, minutes of, 162, 163; at freedom, 218; of twelve and seventies, 218; of twelve at freedom, 224; of twelve at lyons town, n. y., 225; new portage, minutes of, 227, 228; of twelve, at lofborough, canada, 325; vermont, minutes of, 238; massachusetts, minutes of, 241, 242; saco, {533} maine, 252; at new portage, 273; at kirtland, minutes of, 468, 509. copley, leman,--confession of, 433. corrill, john,--prefers charges against lyman wight, 147. council, high,--kirtland, revelation organizing, 28 _et seq_.; special instructions to, 31, 32; first case before, 33; minutes of, 34, 35; gives audience to delegation from missouri, 39; meets in clay county to determine who are worthy to receive endowments, 112; minutes of, 165, 172, 239 _et seq_.; 242, 252; sundry actions of, 253; provides remuneration for patriarch, 273; minutes of, 274 _et seq_., 277 _et seq_.; considers redemption of zion, 281, 282; minutes of, 284; cause of john gould before, 286; elliot case before, 295; new member ordained into, 366; minutes of, 484 _et seq_.; rearrangement of members of, 511; minutes of, 519; disfellowships members, 519; minutes of, 520; question of presidency of, 521, 522; case of brewsters _et al_. before, 525, 526. council, high,--missouri, minutes of, 49; of organized, 122, 124; instructed by prophet, 124; presidency and members of, 124; sundry cases before, 125; appoints elders to visit scattered saints, 136; case of samuel brown before, 137; of zion, clay county, minutes of, 164; new members elected in, 367; minutes of, 481; proceedings of against w. w. phelps and john whitmer (note), 483, 484; rejection of presidents of, 522 _et seq_.; question of compensation before, 527. council, special,--of high priests and elders at the prophet's house, kirtland; 25; order in ancient, 25; minutes of, 39; of high priests at house of the prophet, kirtland, minutes of, 47; at kirtland, of the prophet _et al_.; 54; at kirtland, to consider resolutions vindicating the prophet, 147 _et seq_.; of high priests and elders to consider difficulty between sylvester smith and the prophet, 142; of bishop whitney and twelve high priests to consider difficulty between sylvester smith and prophet, 150 _et seq_.; general of priesthood, minutes of, 219; of first presidency and twelve, 283; of the prophet and twelve, 307 _et seq_.; minutes of at new portage, 317; at kirtland to fill vacancies in missouri, high council, 356, 357. covenant,--to redeem zion, 282. covenants, book of doctrine and,--presented to general assembly of the priesthood and church for acceptance, 243 _et seq_.; testimony of the twelve apostles to the truth of, 245 (and note); title page first edition of, (note) 250; preface of first edition, (note) 250, 251. cowdery, oliver, speaks in high council, 33; blessed by the prophet _et al_, 51; remains at kirtland during zion's camp expedition, 64; discussion on the steamer _monroe_, 168, 169 (and note); assists at the ordination of apostles, 187 _et seq_.; charge of, to parley p. pratt, 192 _et seq_.; general charge of to the twelve, 194 _et seq_.; appointed church recorder, 273; transgression of, announced, 511. cowdery, warren a.,--at freedom, n. y., entertains prophet, 42; writes apology (note), 374. d dedication,--see _temple, dedication of_. {534} doniphan, general a. w.,--favors the saints, 98. draper, brother,--reproof of, 326. dunklin, governor daniel,--refuses to reinstate exiled saints, 94 (and note); message of to mo. legislature, 171, 172; message of, arrives at kirtland, 177. e elders,--school of, organized, 169, 176; object of, 301. elmer, mr.,--misrepresents the prophet, 168, 169. emmett, james,--disfellowshiped, 482. epistle,--see _letters_. f faith,--lectures on, see _theology_. far west,--affairs of, 504, 505. feet,--washing of, 430, 476. fielding, rev. james,--kindness of, 499. fielding, joseph,--member of british mission, 492 (and note). firm, literary,--agents appointed fir, 273; to be sustained, 482. firm, cowdery and co., dissolved, 475; g _garrick_,--vessel, carried first missionaries to england, 494; preaching on board of, 498. gilbert, algernon sidney,--chosen to receive endowments, 113; declines missionary appointment, 113, 118 (and note); dies of cholera, 118; character of, 118, 119 (note). gillium, cornelius,--sheriff clay co., visits zion's camp, 108. goodson, john,--494 (and note); violates instructions, 505. gospel,--arrangements for preaching of, 514. gould, dean,--non-mormon member of zion's camp, 72; baptized, 95. gould, john,--accompanies the prophet on mission, 41; left by prophet in catteraugus co., n. y., to gather up volunteers for zion, 42. governments,--of, and laws in general, 247, 246 (note). grays, silver, company of, part of prophet's camp mess, 91. green, henry,--trial of before high council, 274 _et seq_. h hancock, joseph,--chased by enemies, 91; seized with cholera, 106. hancock, solomon,--chosen to receive endowments, 113. harris, martin,--accused of misrepresenting the prophet, 26; confession of error, 26; bitten by serpent, 95; reproved by the prophet, 95, 96 (and note). harris, preserved,--tried before high council, 445. haws, h. m.,--teacher of high school, kirtland, 474. hawkins, lydia ann,--disfellowshiped, 511. hedlock, reuben,--president of elders, kirtland, 526. hebrew,--class in, 318; difficulty with teacher, 355; progress in study of, 396. hewitt, rev. john,--of irvingite church, visits the prophet, 230-234 (and notes). hewlett, sylvester,--improperly ordained high priest, 137. hill, isaac,--case of, before church, 303; confession of, 312. hitchcock, seth,--dies of cholera, 115. hodges, curtis, sen.,--before high council, 33; confesses his error, 34. holbrook, joseph,--entertains prophet, 45. hollister, john,--inquiries of, 325. holmes, erastus, inquiries of, 312; concerning baptism of, 316. howe, harriet,--witness against "dr." hurlburt, 2. {535} hurlburt, "dr." philastus,--prayer against, 3; trial of at chardon, 47; bound over to keep the peace, 49 (and note). hurlburt, wesley,--excommunicated, 2. humphreys, solomon,--protects rattlesnake, 73. hyde, heman t.,--baptism of, 43 (and note). hyde, orson,--attends conference at avon, 44; appointed to preach in regions about, 44; reproved by presidency, 48; sent with dispatch to gov. dunklin, 88; chosen an apostle 187; ordained an apostle, 189; complaints of, 333; satisfied, 337; joins british mission, 490, posts "timely warnings" to n. y. ministers, 495, arrival of, in england, 498. i islands, fox,--mission opened in, 507 (and note). j jackson, president andrew,--views on indian policy, 358 _et seq_. james, george f.,--before council of high priests at kirtland, 47. johnson, luke s.,--reports sentiment of country to prophet, 81. johnson, lyman e.,--joins zion's camp at richfield, 65. johnson, susan, death of, 407. "joshua," _alias_ matthias,--304-307. _journal, elders_,--prospectus of, 505; last no. of printed in kirtland, 528. k kelly, charles,--disfellowshiped, 442, 444. kiln,--kirtland board, fired, 328; fired second time, 405. kimball, heber c.,--on conditions in kirtland, (note) 2; on preaching in zion's camp, (note) 78; on zelph, (note) 80; on the outbreak of cholera in zion's camp, (note) 116; on the ordination of the twelve, (note) 188; ordination of, as an apostle, 189; on the ordination of orson pratt, (note) 194; labors of in new york and vermont, 441; appointed to preside over a mission in england, 489 (and note). kirtland,--mob spirit at, 2; conditions in, 487, 488, 489 (and notes;) apostasy at, 528, 529. knight, father joseph--blesses his son newel, 124. knight, newel,--chosen to receive endowments, 113. knight, vinson,--perrysburgh, n. y., entertains prophet, 45; ordained counselor in kirtland bishopric, 365. l lamanites,--(indians) gathering of, on western frontiers, 357, 358. letters,--from elders in kirtland to brethren abroad, 4 _et seq_.; moses c. nickerson to the prophet, 40; john f. boynton to prophet, 40, 41; from presidency to orson hyde, 48; from brethren in clay county, mo., to gov. dunklin, 49 (and note); w. w. phelps to brethren in kirtland, 61; brethren in clay co., to gov. dunklin, 75; elders in clay co., to gov. dunklin, 84; gov. dunklin to col. j. thornton, 84 _et seq_.; gov. dunklin to col. thomas pitcher, 89; judge ryland to a. s. gilbert, 89; elders in clay co., to messrs doniphan and atchison, 92; john corrill to the _evening and morning star_ (note) 92; brethren in clay co. to jackson mob, 107; elders in clay co. to {536} samuel c. owens _et al_., 113; joseph smith, jun., to messrs. thornton, doniphan _et al_., 114; elders of clay co. to gov. dunklin, 117; cornelius cilium to _enquirer_, 121; joseph smith, jun., _et al_. to john lincoln _et al_., 121, 122; w. w. phelps, david whitmer _et al_. to the _evening and morning star_, an appeal 126; _et seq_.; john corril to samuel c. owens, 135; john corrill to col. thos. pitcher, 135; of high council mo., to the elders in ministry, 138; joseph smith, jun., to lyman wight _et al_., 144 _et seq_.; oliver cowdery to joseph b. bosworth, 163; joseph smith, jun., and sidney rigdon to george james, 170; j. t. v. thompson to w. w. phelps, 171; alvah l. tippits to joseph smith, jun., 173; w. w. phelps to esq. thompson, 177; daniel dunklin to w. w. phelps _et al_. 178 (note); orson hyde in behalf of twelve to joseph smith, jun., 209, 210; joseph smith, jun., to the saints scattered abroad, (note) 229 _et seq_.; thomas shaw to saints of the most high, 230 _et seq_.; w. w. phelps to rev. john hewitt, 232; warren a. cowdery to oliver cowdery, 239; joseph smith jun., to the elders of church, 253, 272 (and note); harvey whitlock to the prophet, 313, 314; joseph smith jun., to harvey whitlock, 314; orson hyde to joseph smith, jun., 335 _et seq_.; william smith to joseph smith, jun., 338, 339; joseph smith jun., to william smith, 340 _et seq_.; warren a. cowdery to _messenger and advocate_, 375; daniel dunklin to w. w. phelps to brethren in kirtland, 444; warren parish to the prophet, 447; joseph smith jun., _et al_. to brethren in mo., 455; joseph smith, jun., _et al_. to john thornton, esq., _et al_., 456 _et seq_.; daniel dunklin to w. w. phelps _et al_., 461; joseph smith, jun., to the church of l. d. s., 508; joseph smith, jun., to the church, 511; newel k. whitney _et al_. to the saints scattered abroad, 515 _et seq_. lewis, lorenzo, l.,--accused before high council, 285; conversation with prophet, 318. licenses,--resolutions concerning, 403; for elders to perform marriage ceremony, 408. lions, father,--testifies in high council, kirtland, 33. lyman, amasa,--recruiting officer in zion's camp, 72. m manifestations,--spiritual, in kirtland temple, 420, 432. manship, esq.,--jackson co., mo., 46. marks, wiliam,--_messenger and advocate_ transferred to, 486 (and note); appointed bishop's agent, 513. marriage,--article on, doctrine and covenants, 246 (and note). marriages,--in kirtland, 331, 376, 377. marsh, thomas b.,--chosen to receive endowments, 113; chosen an apostle, 187; ordination of, 194; recognized as president of the twelve, 219, 220 (and notes); revelation to, 499. martin, moses,--asleep on sentry duty, 66; court martialed, 67. matthews, rev. timothy r.,--trifles with work, 506, 507. mcbridge, brother,--entertains the prophet, 41. mcwithy, elder isaac,--tavern-keeper, appointed to raise funds for relief of kirtland, 44; entertains prophet, 45; before kirtland high council, 446. meeting,--citizens of clay co., {537} 96; disturbance in, 98; at which twelve apostles are chosen, 181 _et seq_.; public, at liberty, mo., minutes of, 448 _et seq_.; of saints in clay co., minutes of, 452 _et seq_.; second of, clay co. citizens, 454; of classes in kirtland temple, 474; in kirtland temple, minutes of, 512; general, of saints in mo., 524. memorial, kirtland bishopric's--513, 515 _et seq_. messenger, rev., meets with prophet, 311. _messenger and advocate, the latter-day saints_,--167 (and note); change of editors of, 227. miller, ebenezer,--brings reinforcements to zion's camp, 76. mission, british,--appointed 489, 490 (and notes); prophet's instruction to, 492; arrival of in new york, 494; departure of for england, 494, 495; arrival of at liverpool, 498; progress of, 502, 503, 504; work accomplish by, 528, 529. mob,--threats of, at kirtland, 2; jackson co., attempts of to destroy zion's camp, 103; prevented by storm, 103. morey, elder,--manliness of, 401. morley, isaac,--chosen to receive endowments, 112. mormons, the,--in mo., action of sectarian ministers against, 3; proposition of jackson co. people to, 98; propositions of to citizens of jackson co., 121. mummies,--egyptian, exhibited in kirtland, 235; purchased by the saints, 236. murdock, john,--at conference in avon, n. y., 44; accompanies orson pratt to kirtland, 44. n nickerson, father freeman, entertains prophet, 41; appointed to raise funds for relief of kirtland, 44; accompanies prophet to westfield, n. y., 45. o olived, john w.,--inquires for prophet, 378. ordinations,--of twelve apostles, 187 _et seq_. (and note); order of considered, 187 (and note); of lyman e. johnson, 187; of brigham young, 188; of heber c. kimball, 189; of orson hyde, 189; of david w. patten, 190; of luke s. johnson, 190; of william e. m'lellin, 190; of john f. boynton, 191; of william smith, 191, of parley p. pratt, 191; of thomas b. marsh, 194; of orson pratt, 194, (and note); of seventies and others, 207; propriety of, 400. orton, roger,--appointed to raise funds for relief of kirtland, 44; reproved by the prophet, 90; excommunicated, 527. owens, samuel c.,--speaks against the saints, 97; bitterness of against saints, 99; ludicrous adventure of, 100. p packer, elder,--assists the prophet, 326. page, john e.,--called to the ministry, 253 (and note); labors of, 491. page, hyrum,--carries message for prophet, 120. parrish, warren,--becomes prophet's scribe, 293; illness of, 385; resumes duties as scribe, 393; apostasy of, 528; partridge, bishop edward,--at conference, clay co., 1; arrives in zion's camp from clay co., 95; called to receive endowments, 112; appointed to purchase lands in mo., 112; appointed to purchase lands in mo., 112; report of to council, 527. patten, j. m.--complaints against, 482. petitions,--in behalf of mo., saints, 329. {538} phelps, william w.,--called to receive endowments, 112; appointed to assist in printing establishment in kirtland, 112; arrival of in kirtland, 227; makes his home with prophet, 227. piexotto, dr.,--teacher of hebrew, 355. porter, francis,--inquires concerning work, 295. pratt, orson,--at conference, avon, n. y., 44; appointed to return to kirtland preaching by way, 44; appointed to return to kirtland preaching by way, 44; appointed with others to visit scattered saints in mo., 136; chosen an apostle, 187; ordination of to apostleship, 194 (and note). pratt, parley p.,--sent as messenger to prophet, 1; reports to kirtland high council conditions in mo., 39; accompanies prophet on mission to n. y., 41; description of associations with the prophet, (note) 43; at conference in avon, n. y., appointed to visit churches in black river country, 44; recruiting officer in zion's camp, (note) 73; sent with message to governor dunklin, 88; chosen to receive endowments, 113; chosen an apostle, 187; ordained an apostle, 192; oliver cowdery's charge to, 192, 193, 194 (and note). prayer,--of prophet _et al_. for special blessings, 2, 3; of prophet, oliver cowdery, f. g. williams for deliverance from "dr." hurlburt, 24; for success of the _evening and morning star_, 24; necessity of, urged, 31; of prophet _et al_. for deliverance from debt and triumph over hurlburt, 47, 48; of prophet for deliverance of zion, 50; special in behalf of zebedee coltrin's mission, 54; of prophet and oliver cowdery for continuance of blessings, 175; special in behalf of zebedee coltrin's mission, 54; of prophet and oliver cowdery for continuance of blessings, 175; special of prophet _et al_. for means to go up to zion, 291; dedicatory of kirtland temple, 420 _et seq_.; dedicatory, accepted, 427. presidency,--first, write to brethren scattered abroad, 4; meeting with oliver cowdery, 176 (and note); reconciliation between twelve and, 372 _et seq_. (and note); removal to zion, (mo.) contemplated, 407; embarrassments of, 479; debts of, 480. press,--printing,--prayer for safety of, 3. priesthood,--remarks of the prophet on, 477; importance of the lesser officers of, 478. priests,--sectarian, in secret council against the saints in mo., 3; high nature of calling of, 477. r reproofs,--necessity of, 478. resolutions,--vindicating prophet, 147 _et seq_.; concerning ordinations, 388; prophet's draft of, to govern ordinations, 394; action of twelve on, 395; action of kirtland high council on, 396; action of high council of zion on, 397; action of first presidency on, 398; final action on, 402; on licenses, 403, 404. revelations,--inquiries preceding, (note) 210. revelations,--on organization of the high council, 28, _et seq_.; on redemption of zion, 36 _et seq_.; on consecration and stewardships, 54 _et seq_.; on fishing river disbanding zion's camp, 108 _et seq_.; concerning warren a. cowdery, 170; on priesthood, 210 _et seq_.; concerning reynolds cahoon, 299; to frederick g. williams, 300; to the twelve, 300; to warren parrish, 311; to harvey whitlock, 314; to lyman sherman, 345; on those who have died without receiving the gospel, 380; concerning the coming of moses, elias, and elijah, 435; on labors in salem, 465; concerning the twelve; 499, _et seq_.; making known transgression of john whitmer, w. w. phelps, 511. rich, charles c.,--president of high priests in mo., 507 (and note). rich, leonard,--on trial for transgressing the word of wisdom, 27; blessing of prophet on, 329. richards, jenetta,--first member confirmed in england, 504 (and note). richards, willard,--baptism of, 469 (and note); joins british mission, 492. rigdon, sidney,--question of his removal from kirtland to new portage, 25; with the prophet in geneseo, preaches, 44; attends conference at avon, n. y., 44; accompanies prophet from new york to kirtland, 44; blessed by the prophet _et al_., 51; remains in kirtland during zion's camp expedition, 64; discourse of at the dedication of the kirtland temple, 413 _et seq_. riley, rev.,--speaks against the saints, 97. robinson, ebenezer,--baptism of, 290 (and note). robinson, george w.,--appointed church recorder, 513. rockwood, albert p.,--investigates mormonism, 501, 502 (and note). ross, colonel,--converses with prophet, 80. roundy, shadrach,--entertains prophet, 40; entertains prophet, 298 (and note). russell, isaac,--494 (and note); raises branch in alston, 508. russell,--states attorney for portage county, treatment of prophet 47. s sacrament, the lord's supper,--manner of administering in kirtland temple, 431. saints,--in missouri, preparations of, to return to jackson co., 24; condition of, 39; manufacture of arms by, 69; requested to evacuate clay county, 448, 449 _et seq_.; gather at shoal creek, 467, 475; found far west, 468, 482, 483 (and note), 491, 596. salem, mass.,--prophet's labors in, 464, 465. salisbury, wilkins jenkins,--entertains prophet, 4; unwisdom of, 442. school,--kirtland, report of, 200 see also _elders, school of_. seixas, prof. joshua,--engaged to teach hebrew, 368; arrival of in kirtland, 385; lectures in kirtland, 390; prophet's regard for, 397; misunderstanding with, 402; sends for family, 406. seventies,--spoken of by the prophet, 181 (and note), 182 (and notes); organization of, 201 (and note), 202 (and notes); first quorum, names of, 203 (and note); number of to be chosen, 221 (and note); report of labors of, 346; anointed in kirtland temple, 388; second quorum of, 391; faith of, 395; sustained as apostles and special witnesses, 418; presidents of, to be chosen from among seventies, 475 (and note). sherman, lyman,--seeks the word of the lord, 345. smith, alvin,--seen in celestial kingdom, 380. smith, asael,--grandfather of the prophet, prediction of, 443. smith, emma,--appointed to make selection of sacred hymns, 273. smith, george a.,--with zion's camp, 67 (note); discovers spring, 73; and armor bearer to the prophet, 88; attacked by cholera, 115. smith, hyrum,--joins zion's camp at salt river with recruits from michigan, 87 (and note); chosen captain of prophet's life guards, 88. {540} smith, jerusha b.,--death of, 519. smith, uncle john,--mission of, to eastern states, 446. smith, joseph, jun. the prophet,--prays for special blessings, 2, 3; visits wilkins j. salisbury, 4; on rights and duties of the president of the church, 25; on order of ancient councils, 25; on responsibility of those who sit in judgment, 26; prophesies his triumph over enemies, 26; reviews and corrects minutes of high council, 31; urges necessity of prayer, 31; organizes high council at kirtland, 31, 32; declares intention of going to zion, 39; calls for volunteers to accompany him to mo., 39; seeks volunteers for zion, 40; preaches at westfield, 41; prayer of, for welfare of the saints, 41; course of travel of, when seeking volunteers for zion, 41; holds meetings at father nickerson's, 42; preaches in palmersville, 42; preaches at freedom, n. y., 42, 43; attends conference at avon, livingston co., n. y., 44; journey from new york to kirtland, 45; attends court at chardon, 46; prophecy against "dr." hurlburt, 46; a witness for father johnson at chardon, 47; prayer of, with bishop whitney _et al_., 47; triumph over "dr" hurlburt, 49 (and note); temporal labors of, 50; attends conference at new portage, 50; escaped from enemies en route from kirtland to new portage, 50; blessed by sidney rigdon _et al_., 51; attends conference, norton, o., 52; returns to kirtland, 54; receives money for deliverance of zion, 61; departs for kirtland with zion's camp, 63; loneliness of, in passing ancient battle-field, 66; instructs zion's camp relative to animals, 71; writes from "camp of israel" to brethren in mo., 75; reproves camp cook for partiality, 75; gives the history of zelph, the lamanite, by inspiration, 79; prophesies a scourge on zion's camp, 80 (and note); accepts a rejected supper, 81; commander-in-chief of zion's camp, (note) 88; reproves brethren for trifling with god's promises, 95; reflections on jackson co. proposition to saints, 99; sickness of, in camp, 101; addresses committee from ray co., 106 (and note); reveals his identity to cornelius gillium, 108; leaves rush creek, clay co., 115; visits with brethren in clay co., 120; prophesies stay of the plague of cholera, 120; organizes high council in mo., 122, 124; authorizes discharge of zion's camp members, 123 (and note); departs from mo. for kirtland, 135; arrives in kirtland, 139; charges brought against, at kirtland, 142 _et seq_.; foreman in kirtland temple quarry, 161; mission to michigan, 168, 169; calls meeting for choosing the twelve, 180; vision of church organization, 182 (and note); confirms ordination of the twelve, (note) 187, 188; instructs the twelve, 198 _et seq_.; instruction on the sacrament, 204; instructs the twelve and seventy, 219 _et seq_.; (and note); instructions of, to elders in zion, 228; works on translation of book of abraham, 238, 286, 289, 320; returns from michigan to kirtland, 253; seeks special blessing for himself and brethren, 281; takes leave of brethren bound for zion, 281; comforts and instructs the twelve, 287; blessing of, upon bishop whitney, 288; waits upon his father in illness, 288, 289, 290; prays for deliverance of brother's wife, 292, 293; meets parents of bishop n. k. whitney, 294; remarks concerning {541} prophets, 302; labors with those in error, 303, 304; meets "joshua," _alia_ matthias, 304 _et seq_.; cautions debating society, 317; insulted at mentor, 323; requires payment of postage on letters, 325; assisted by the brethren 326, 327; reproves a young lady, 329; reflections on opening year, 352; difficulty with wm. smith, his brother, 334; reconciled to william smith, 353; remarks on ministry, 394; reflections on intemperance, 406; instructions to the ministry in kirtland temple, 431, 432; vies on abolition, 436 _et seq_.; mission with others to salem, mass., 463 _et sep_; reflections on religious intolerance, 465; illness of, 492; suggestions of apostates concerning, 493; resigns office in safety society, 497; starts on a mission to canada, 502; detained at painesville, by vexations law suit, 502; returns from canada to kirtland, 508; arrives at far west, 521; departs from missouri for kirtland, 525; arrives at kirtland, 528. smith, joseph, sen., the patriarch,--pronounces blessings of his progenitors upon head of the prophet, 32; blesses samuel h., 22; also father john johnson, 32; illness of, 288, 289; sorrow of, over his son william's errors, 338; gives patriarchal blessings, 346; reconciles the prophet and william, 353; mission of, to eastern states, 446; return to kirtland from eastern mission, 467. smith, lyman,--wounded accidentally, 107. smith, mary, grandmother of the prophet,--arrives in kirtland, 442; death of, 443. smith, samuel h.,--charged with neglecting military duty, 292; president of kirtland high council, 518. smith, sylvester,--member of zion's camp, 65; refractory actions of, in camp, 65; reproved by the prophet, 68; rebellion of in zion's camp, 83 (and note); creates division in camp, 100; trial of for slandering the prophet, 142 _et seq_.; refusal to abide decision of council, 149; second trial of, 150 _et seq_.; vindicates the prophet in a signed statement, 160. smith, william,--disorderly conduct of, in high council, 295; difficulty with the prophet and his brother hyrum, 296, 297; assaults the prophet, 334; seeks prophet's forgiveness, 338; charges against, 346; reconciliation with prophet, 353, 354; confession of, 354. snow, willard,--joins zion's camp, 65. snow, zerubbabel,--chosen commissary general of zion's camp. 64. snyder, john,--494 (and note). society, kirtland safety anti-banking,--organization of, 470 _et seq_.; remarks of the prophet on, 472, 473; its notes rejected, 487, 488 (and note); president of, resigns, 497. spirits,--evil, assail elders in england, 503. spring,--mormon, 73. squires, andrew j.,--returns to church, 319. _star, evening and morning_,--criticism of, 40; to be discontinued, 167 (and note). t taylor, jonathan,--norton, ohio, entertains prophet, 50. temple,--blessing of those who assisted in building, 205 _et seq_.; names of those who assisted in building, 205, 206; subscriptions to, 234; _new york evening star_ on, 351; progress in building, 363; rules to be observed in, {542} 368, 369; priesthood meeting in, minutes of, 370; washing and anointings in, 379; arrangement of veils of, 399; dedication of, 410 _et seq_.; contributions to, 411. thayer, ezra,--prefers charges against curtis hodges, 33; seized with cholera, 106. theology,--lectures on, 176 (and note); to be published in doctrine and covenants, 180. _times, northern_,--weekly news paper, 227, 434. tithing,--covenant of the prophet and oliver cowdery concerning, 175. turnham, mr.,--moderator of meeting, clay county, speaks in defense of the saints, 97. tyler, father,--restored to fellowship, 50. v visions,--prophet's of celestial kingdom, 380; of the twelve, 381; of other persons, 382, 386, 387, 392; in kirtland temple, 435. w walker, esquire,--palmersville, entertains prophet, 42; _warning, voice of_,--published, 518 (and note). watt, george d.,--baptism of, first in england, 504. wells, daniel h.,--on prophet's intuitive knowledge on law 4 (note). west, nathan,--prefers charges against samuel brown, 137; against hewlett branch, 139. whitmer, christian,--chosen to receive endowments, 113. whitmer, david,--chosen to receive endowments, 113; made president of high council and church in missouri, 124, 125; instructs high council, 136, 137. whitlock, harvey,--transgression of, 314, 315. whitmer, john,--chosen to receive endowments, 113; editor of _messenger and advocate_, 229. whitmer, peter, sen.,--blesses his sons, 124. whitmer, peter, jun.,--chosen to receive endowments, 113. whitney, bishop newel k.,--mission to new york, 288; blessing of the prophet upon, 288; blessing of the prophet upon, 288; feast of the poor at house of, 362. wight, lyman,--messenger to prophet at kirtland, 1; reports to kirtland high council conditions in missouri, 39; at conference at avon, n. y., 44; joins zion's camp at salt river, 87; elected general of zion's camp, 88 (and note); baptizes dean gould, 95; makes division in camp, 100; chosen to receive endowments, 113; accused of teaching false doctrine, 147; charges against, 481. wilcox, eber,--dies of cholera, 116. williams, frederick g.--made pay master of zion's camp, 64; reproved by the prophet, 90; appointed to administer to the sick in cleveland, 146; appointed scribe to the patriarch of the church, 273; accused before kirtland high council, 485; objected to as one of the first presidency, 509. willis, ira j.,--whipped by mob in jackson county, 46. wilson, moses,--jackson county, whips ira j. willis, 46. wilson, reuben,--china, n. y., charges prophet for entertainment, 45; witnesses, three,-choose the twelve apostles, 186 (and note); propriety of choosing the twelve, 187 (note). witnesses, twelve,--see _apostles_. woodruff, wilford w.,--opens mission in fox islands, 507. {543} y young, brigham,--member of zion's camp, 63; cares for families of brothers angel and boothe, 64; directed by prophet to call meeting for choosing the twelve, 180, 181 (and note); chosen an apostle, 187; ordination of to apostleship, 187 (note) and 188; flight of from kirtland, 529. young, joseph,--member of zion's camp, 63; prophet predicts that he would be president of seventies, 181 (note); ordination of, 201, 202. z zelph,--a lamanite, skeleton of, 79 (and note), 80. zion,--prayer for deliverance of, 3; action of priesthood at kirtland concerning deliverance of, 222; sons of, blessed, 242; the prophet _et al_. appointed to receive money for, 434; other stakes of, than kirtland to be appointed, 514. zion's camp, see _camp_. (http://mormontextsproject.org), with thanks to renah holmes and holly astle history of the church of jesus christ of latter-day saints. period i. history of joseph smith, the prophet. by himself. volume v. an introduction and notes by b. h. roberts. published by the church. salt lake city, utah, 1909. table of contents. volume v. introduction. dr. john c bennett. the attempted assassination of governor boggs of missouri. the first attempt of missouri to extradite the prophet. the second attempt of missouri to extradite the prophet. prospecting the west with a view to removal of the saints. development of the prophet's character. doctrinal development. the time when the revelation on the eternity of the marriage covenant, including a plurality of wives, was given, and its authorship. chapter i. inauguration of endowment ceremonies--perfidy and exposure of john c. bennett--his resignation as mayor of nauvoo--epistle of the high council to the saints. inauguration of endowment ceremonies. general john c. bennett's perfidy. the work in england. the prophet's letter to horace r. hotchkiss--explaining why the former had taken advantage of the bankrupt law. interview with sidney rigdon. moral improvement of nauvoo. branch organization of philadelphia authorized. general conference in england. attitude of the press. affidavit of john c. bennett. resignation of bennett as mayor of nauvoo. charge against robert d. foster. an epistle to the high council of the church of jesus christ of latter-day saints scattered abroad. {iv} chapter ii. actions in relation to john c. bennett, _et al_.--the prophet's instructions to the relief society--treatise on the holy ghost--william law's defense of the saints--the prophet's address to the church. the fall of chauncey l. higbee. confessions of john c. bennett. the prophet's political attitude. address of the prophet to the relief society. discourse by the prophet. minutes of meeting of the female relief society, at the grove, nauvoo, june 9, 1842. condition of english saints in nauvoo. hyrum clark sent to england. the prophet's confirmation of william law's defense of the saints. an address to the church of jesus christ of latter-day saints and all the honorable part of the community. the prophet's letter to jeanette richards. the prophet's letter to governor carlin on john c. bennett affairs. council meetings at the prophet's home. george miller's letter to governor reynolds of missouri. chapter iii. correspondence between the prophet and governor thomas carlin--anent john c. bennett's character--phrenological charts of the prophet _et al_.--the government of god. letter of governor thomas carlin to joseph smith--anent john c. bennett. letter of horace r. hotchkiss to joseph smith--on the prophet taking advantage of the bankrupt act. letter of joseph smith to h. r. hotchkiss--reply to above. a phrenological chart of joseph smith the prophet by a. crane, m. d., professor of phrenology. parade of the legion. expedition to the pineries. phrenological chart of willard richards. a phrenological chart of brigham young. chapter iv. the prophet charged with being accessory to the assault on ex-governor boggs of missouri--correspondence with governor carlin--the character of john c. bennett--prophecy that the saints would be driven to the rocky mountains. affidavit of lilburn w. boggs ex-governor of missouri. affidavit of the city council anent john c. bennett. {v} petition of the nauvoo city council to governor carlin. affidavit of hyrum smith. affidavit of william law. letter of governor carlin to joseph smith anent the foregoing resolution and petition. letter of the prophet to governor carlin--satisfied with the governor's attitude. death of bishop vinson knight. requirements of high priests. prophecy that the saints would be driven to the rocky mountains. arrest of the prophet on a requisition of missouri. the prophet's comments on his arrest. chapter v. the prophet in seclusion--correspondence with wilson law--companionship of the prophet and his wife, emma smith--the prophet's appreciation of his friends. meeting of the prophet with confidential friends. state of things in iowa. efforts to throw the prophet off his guard. visit of emma to the prophet. letter of the prophet to wilson law--directing the latter how to proceed on certain contingencies arising. the departure of emma for nauvoo. letter of wilson law to the prophet, expressing willingness to carry out the latter's instructions. unfriendly spirit at carthage. calmness and courage of the prophet. the prophet's letter to emma smith--detailing prospective movements. joseph smith's letter to wilson law--concerning probable movements of the prophet. blessing of the prophet upon erastus h. derby. sentiments of the prophet towards his wife emma. the prophet's love for his brother hyrum. the bond between the prophet and newel k. whitney. the prophet's exaltation of spirit. the prophet's gratitude. chapter vi. correspondence between joseph smith and wilson law, _et al_.--the prophet on the attitude of governor carlin towards himself and the saints--revival of the zeal of sidney rigdon--the prophet's blessings upon his friends. letter of emma smith to joseph smith relating to the future movements of the prophet, and items of business. letter of wilson law to {vi} joseph smith--advises retirement of the prophet from nauvoo until next governor takes office. letter of james arlington bennett to joseph smith, anent john c. bennett and his forthcoming anti-mormon book. the prophet's place of retirement discovered. letter of wilson law to joseph smith--advising that the prophet secret himself in nauvoo. letter of emma smith to governor carlin--pleading the cause of the prophet and the people of nauvoo. the prophet's removal to carlos granger's in nauvoo. governor carlin's views of affairs in nauvoo. the prophet's return to his home. minutes of the nauvoo high council meeting. ordination of amasa m. lyman to the apostleship. john c. bennett deposed as chancellor of nauvoo university. sidney rigdon's re-affirmation of his faith. the strange experience of eliza rigdon. elder rigdon's attitude towards the prophet. remarks of hyrum smith. hyrum smith's admonition. effect of the meeting. the prophet's blessing on joseph knight, son. newel knight and joseph knight, jun., the prophet's friends. the prophet's feelings towards orrin porter rockwell. the prophet's testimony of his father. the prophet's characterization of his mother. the character of don carlos smith. the prophet's prayer. chapter vii. efforts to counteract the wicked influence of john c. bennett--the prophet's reappearance among the people--his discourse at the special conference and before the relief society at nauvoo. letter of governor carlin to emma smith, anent the prophet's difficulties in missouri. plans for the defense of the church. emma smith's letter to governor carlin--defense of the prophet, arraignment of missouri. minutes of a special conference held at nauvoo. return of the prophet to the people. the saints' weapons of warfare. the prophet's plan of campaign. minutes of the female relief society--remarks of the prophet. {vii} chapter viii. instructions on baptism for the dead--correspondence between emma smith and governor carlin--the prophet's first letter to james arlington bennett. orson hyde's pamphlet. a letter from the prophet to the saints at nauvoo--directions on baptism for the dead. excerpt from a communication from william law. petition of the female relief society to governor carlin. letter of the prophet to the church--further directions on baptism for the dead. the letter's effect. governor carlin's letter to emma smith--nauvoo charter and the writ of habeas corpus. the prophet's letter to james arlington bennett--the forthcoming book of john c. bennett. chapter ix. correspondence of the prophet with james arlington bennett--emma's illness--plots to entrap the prophet--legal opinion of justin butterfield on missouri procedure. movements of the prophet in nauvoo. letter from brigham young and heber c. kimball--reporting their movements. letter of james arlington bennett--treating chiefly of john c. bennett and his book. temple committee affairs. letter of elder orson pratt--denying any relations with john c. bennett. reward offered for the arrest of the prophet. the illness of emma smith. rigdon's reports of plots. more missouri plots. the prophet's removal to father taylor's. the mormons. justin butterfield's legal opinion on the efforts to drag joseph smith into missouri. chapter x. temple affairs--the prophet's address to "new-comers"--city council's actions as to writs of habeas corpus. temporary floor in the temple. the prophet at the temple. the prophet's advice to new-comers. return of dr. richards to nauvoo. accident to the prophet's carriage. return of hyrum smith and wilson law. return of brigham young _et al_. the prophet's consultation with calvin a. warren. post office affairs at nauvoo. letter of george d. watt, reporting emigrants. {viii} chapter xi. prophet's retirement from editorship of "times and seasons"--progress of work on temple--division of nauvoo into ten wards--william smith in the illinois legislature--governor ford of missouri's demand for the prophet. vote to suspend the _millenial star_. disaster on island of madeira. letter of the prophet to h. r. hotchkiss--land purchase contract considered. sudden illness of brigham young. temple structure difficulties. extract of a letter from orrin porter rockwell, superscribed to newel k. whitney. inaugural address of governor ford. agitation as to nauvoo charters. speech of william smith on the chartered rights of nauvoo. governor ford to joseph smith--on the missouri requisition. letter of justice butterfield--opinion on governor ford's action. letter from james adams, advising the prophet to appear for trial. the first elder to die in a foreign land. chapter xii. the prophet at springfield, illinois--his conversations and interviews--proceedings on writ of habeas corpus before judge pope--release of the prophet by order of the court and the executive order of governor ford--official papers in the case. second arrest of the prophet on the boggs affair. the prophet's start for springfield. the prophet's dream. a missouri reminiscence. the prophet meets justin butterfield, _et al_. the reign of christ on earth expounded. the prophet's trial before judge pope. a disturbance threatened. the prophet's interview with governor ford. a discussion with judge douglas. the brewster movement. chief distinction between the saints and sectarians. a prophet defined. mormon service at springfield. a prophecy. general sentiment of the prophet's innocence. the prophet's view of the negro. the world's lack of faith. the meekness of a prophet. a sample of folly. the prophet's illustration. conversations with prominent men. the trial before judge pope. the plea of mr. butterfield. {ix} the treatment of the prophet at springfield. the prophet's hour with judge pope. the advice of governor ford. sundry conversations. official papers relating to the prophet's trial at springfield, ill., before judge pope. affidavit of lilburn w. boggs. affidavits of sundry witnesses. the prophet's comment on judge pope's opinion. chapter xiii. the prophet again in nauvoo--celebration of his release from oppression--"vade mecum"--reinstatement of orson pratt--discourses of the prophet "the kingdom of god"--"the mission and greatness of john the baptist"--interpretation of scriptures. the start for nauvoo. an accident by the way. arrival in nauvoo. a dinner party at the prophet's home. letter of the prophet to josiah butterfield--on bennett's movements. letter of john c. bennett to sidney rigdon and orson pratt. a day of fasting and prayer. council meeting of the twelve. the case of orson pratt before the council. chapter xiv. provisions for the enlargement of the municipal government of nauvoo--sundry activities of the prophet--keys of knowledge by which angelic administrations may be known--the prophet's parable, "the lions of the press." scripture correction. result of city election. a stolen record secured. a prophet not always a prophet. joseph smith to hon. r. m. young (u. s. senator)--payment of loan and nauvoo postoffice matters. boston conference. interview with john b. cowan. case of oliver olney. the prophet on pay for public service. nauvoo market place provided. the prophet on "millerism". joseph smith's parable--the press and the prophet. chapter xv. visit of the prophet to shokoquon--wood cutting bee--the prophet's speech on conditions at nauvoo--on the coming of the son of man. the visit to shokoquon. the prophet at home. letter of the twelve--calling for assistance for the prophet. {x} settlement of difficulty. letter of sidney rigdon to alfred stokes--correcting misrepresentations of nauvoo affairs. beginning of the work in south wales. the prophet a peace maker. temple workers' difficulties. remarks of the prophet to workmen on the temple. views of the prophet on constitutional power. chapter xvi. attempt to repeal parts of the nauvoo charter--gold and silver alone made legal tender in nauvoo--signs in the heavens--"the wasp" changed into the "nauvoo neighbor"--suspicions of the prophet against sidney rigdon. the prophet's cheerfulness. manner of disposing of church property. the questions of "currency" and blood atonement, in the nauvoo city council. items of instruction. repeal of parts of the nauvoo charter defeated in the senate. precaution against missouri movements against the prophet in iowa. signs in the heavens. the prophet's dream. the prophet at ramus. the prophet's explanation of "virtue went out of me". willard richards to mr. bagby, anent taxes. the _wasp_ changed to the _nauvoo neighbor_. a prophecy as to orrin porter rockwell. renewal of old missouri charges. the prophet "studying" law. the work of elder parley p. pratt in england. scientists on the comet. excerpt of letter from millenial star. signs in the heavens. case of benj. hoyt before high council. destructive tempests. opposition to the work in south wales. letter of joseph smith to sidney rigdon--expressing belief in rigdon's complicity in conspiracy, with john c. bennett _et al_. sidney rigdon to joseph smith--denies existence of just cause of the prophet's suspicions. insult resented. the prophet as a justice of the peace. chapter xvii. eulogy of lorenzo d. barnes--the beginning of auxiliary organizations in the church--important items of doctrine proclaimed at ramus--the general conference of april 6th, 1843. minutes of a conference at augusta, lee county, iowa, april 1st, 1843. letter of elder parley p. pratt {xi} eulogizing lorenzo d. barnes, the first elder to die while on a foreign mission. questions submitted to the prophet. minutes of the general conference, beginning april 6th, 1843. chapter xviii. a great missionary movement--special instructions to elders undertaking missions--imprisonment of orrin p. rockwell--arrival of saints from england--speech of the prophet--indian eloquence. a special conference at nauvoo. batavia, new york, conference. kirtland conference. letter of j. h. reynolds to newel k. whitney--imprisonment of orrin p. rockwell. overseer of work on the temple appointed. arrival of saints from england. remarks of the prophet to the saints newly arrived from england. speech of colonel cobb, head mingo of the choctaws, east of the mississippi, in reply to the agent of the u. s. chapter xix. the prophet on the resurrection--directions given as to the labors of the twelve et al.--the kinderhook plates--first issue of the "nauvoo neighbor"--new mission appointments. remarks of the prophet on the death of lorenzo d. barnes--the resurrection. sundry movements of the prophet. john c. bennett lecturing. visit of pottawattamie indians. sidney rigdon's alarm. nauvoo legion drill. visit of the twelve to augusta, iowa. the prophet's remarks on g. m. nye. minutes of a high council meeting--coltrin vs. matthews. comment of the prophet on the kinderhook plates. letter of h. r. hotchkiss to joseph smith--property titles. legion parade. steam boat excursion. mission appointments. {xii} chapter xx. important doctrinal items: salvation through knowledge--aged men in councils--importance of the doctrine of the eternity of the marriage covenant--the nature of matter--the prophecy on the head of stephen a. douglas--the work among the scandinavians in illinois. salvation through knowledge. the value of aged men in council. the love of the prophet for george a. smith. visit of the prophet to ramus. remarks of the prophet at ramus--lives that are hid with god in christ--importance of the eternity of the marriage covenant. new york conference. the great prophecy on the head of stephen a. douglas. the work among the scandinavians of illinois. chapter xxi. definition of the word "mormon"--discourse on making "calling" and "election" sure--mission to the society islands opened--character sketch of the prophet, "boston bee"--trial of benjamin winchester. the prophet's definition of the word "mormon". the prophet's reproof of the people. the prophet's discourse from ii peter, first chapter--reproof of self-righteousness. the prophet's characterization of himself. complaint against benjamin winchester. the prophet on forming temperance societies. first contribution to the nauvoo museum. labors of elder h. tate. complaints against the laws and dr. foster. benjamin winchester investigated. elder wilford woodruff's minutes of the investigation of benjamin winchester. endowments at nauvoo. record of the first twelve in relations with the prophet. chapter xxii. forms of credentials of the twelve--conference at manchester, england--death of judge elias higbee--"the purpose of gathering"--a discourse by the prophet. an excursion on the mississippi. minutes of a conference held at manchester, england, june 4, 1843. letter of samuel c. owens to {xiii} governor ford--informing the latter of an indictment against joseph smith. the prophet's discourse--the purpose of the gathering of israel. rev. de wolf preaches at nauvoo. conference at lima. heber c. kimball on the word of wisdom. chapter xxiii. the prophet's visit to dixon, lee co.--conditions in nauvoo--salem argus--summary of the world's events for the year 1843, up to june--news of the impending arrest of the prophet received at nauvoo--expeditions for his protection--the arrest--turning the tables--return to nauvoo. departure of the prophet for dixon, lee co., ill. synopsis of a lecture delivered in salem, on nauvoo and the prophet. another arrest of the prophet threatened. proscription against the jews. markham and clayton sent to warn the prophet. progress of markham and clayton. markham and clayton arrive at portland. projected industries at nauvoo menaced by pending legislation. donations to the temple. generosity of earl spencer. meeting of the prophet with markham and clayton. postponement of the prophet's appointment at dixon. the arrest at dixon. markham's courage. brutality of the arrest. the timely interference of mr. dixon. the prophet's appeal to the people of dixon. cyrus h. walker. legion enlargement. clayton's return to nauvoo. cyrus walker's terms for legal service. turning the tables on reynolds and wilson. arrival at pawpaw grove. david town's effective speech. departure of emma smith from dixon. a masonic temple for nauvoo. excitement at nauvoo. relief expeditions. writ of habeas corpus secured. account of the prophet's arrest in the chicago democrat. en route for quincy. conover's account of the first division of the expedition to relieve the prophet. reynolds and wilson's design of kidnapping. reynolds and wilson disarmed. further plans of kidnapping. fourth of july celebration appointed for nauvoo. the prophet protects reynolds against flack. rockwood's account of the second division of the expedition to relieve the prophet. change of destination from quincy to nauvoo. announcement of the arrival of the prophet at nauvoo. the entrance into nauvoo. {xiv} chapter xxiv. application to the municipal court of nauvoo for writ of habeas corpus--the prophet's speech at nauvoo--proceedings before the municipal court--the prisoner discharged from custody. the prophet's petition to the municipal court of nauvoo for a writ of habeas corpus. the prophet's speech at nauvoo--relation of his arrest at dixon--the right of habeas corpus proceedings under nauvoo charter claimed. chapter xxv. aftermath of the prophet's release from arrest--fourth of july celebration at nauvoo--appeals to governor ford for employment of military force--supplementary affidavits on affairs in missouri. affidavit of attorneys. return of the maid of iowa relief expedition. burbank's account of the maid of iowa expedition for the prophet's relief. application for posse to retake the prophet. fourth of july celebration at nauvoo. the prophet's speech--politics and military organization at nauvoo. nauvoo's visitors. report of the fourth of july celebration at nauvoo--the _quincy whig_. letter of governor ford to sheriff reynolds replying to a petition for military force to re-arrest the prophet. joseph smith's affidavit on the troubles in missouri, sent to governor ford. chapter xxvi. discourse of the prophet--his love for mankind--presentation of the documents of the late trial to governor ford--revelation on the eternity of the marriage covenant and plurality of wives. markham outwits sheriffs reynolds and wilson. revelation on the eternity of the marriage covenant, including the plurality of wives, given through joseph, the seer, in nauvoo, hancock county, illinois, july 12th, 1843. {xv} chapter xxvii. state of affairs in nauvoo--willard richards--a political trick--illinois state register--burden of the prophet's ministry--discourse--enlargement of mormonism--"boston bee"--the prophet on politics--discourse--movements of the apostles. letter of willard richards to brigham young--detailing current events at nauvoo. the thirty-eighth vexatious lawsuit. unwisdom of elder page. political debate, hoge vs. walker. illness of the prophet. meeting in pittsburg. conference in michigan. the prophet's altercation with bagby. chapter xxviii. the prophet on the life and character of judge elias higbee--life and resurrection--explanation of election day troubles--governor ford's refusal to play into the hands of missouri--anti-mormon agitation at carthage--elder jonathan dunham's report of his western explorations. the prophet's remarks at the funeral of judge higbee. the prophet's explanation of election day troubles. letter of j. hall, missouri, on the recent arrest and trial of the prophet. editorial comments of the _nauvoo neighbor_ on the foregoing letter. extracts from journal of elder jonathan dunham while engaged on an exploration in the western country. minutes of a meeting of the twelve in new york city. address of the prophet--sidney rigdon's status--the priesthood expounded. introduction to volume v. this volume deals with the history of the church from may 3, 1842, to 31st of august, 1843. it, therefore, covers a period of about sixteen months. the main external events may be set down as follows: first, exposure of the wickedness of john c. bennett, and his departure from nauvoo; (2) the charge against the prophet joseph of complicity in an attempted assassination of ex-governor lilburn w. boggs, under whose celebrated exterminating order the body of the church was driven from missouri: (3) the attempt of the state of missouri to extradite the prophet from the state of illinois, to be tried as an accessory before the fact to an assault on ex-governor boggs; (4) a second attempt on the part of missouri to extradite the prophet from the state of illinois on the old charge of "murder, treason, burglary, arson, larceny, theft and stealing," first brought against him in the year 1838; (5) a preliminary prospecting of the west, doubtless with a view to the contemplated removal of the saints to the rocky mountains. of events that relate more nearly to the church as an organization there should be mentioned: (1) the introduction of the endowment ceremonies and enlarged instruction on the subject of baptism for the dead; (2) an extension of auxiliary organization by bringing into existence the young men's and women's society. another item of great interest in this volume is the manifest development of the character and spiritual strength of the prophet during this period. the trying experiences through which he passed seemed to discover new qualities of soul power within him, and to emphasize those which he was known to have possessed. the doctrinal development of the period covered by this volume deals with several items which may be regarded as preliminary to that richer unfolding of philosophical thought to which the last year of the prophet's teaching was so largely devoted. let us now consider these several items more in detail. _dr. john c. bennett_. at the first glance it may be difficult to comprehend how a character like john c. bennett could find favor and place with the church of {xviii} christ. there is a strong temptation, when the whole truth about this man is known, to regard him as an adventurer and a wicked man from the beginning. but those who had, perhaps, the best opportunity to know him held that his motives for coming to nauvoo were honest, that his intentions in life at that time were honorable, but that he fell into transgression and would not repent. such were the views of john taylor, who was closely associated with bennett in affairs at nauvoo (see foot note, pages 80 and 81 this volume); and the lord in the revelation given on the 19th of january, 1841, accepts of him and speaks approvingly of bennett's love for the work: "and for his love he shall be great. * * * * * i have seen the work which he hath done, which i accept, _if he continue_, and will crown him with blessings and great glory." (doc. and cov., sec. 124:17.) it cannot be otherwise, then, but that john c. bennett in coming to the saints did so out of love for the work, had a desire to work righteousness but was among those who failed--he did not "continue" in his right intentions. it is possible even for men whose lives are not above reproach to feel indignation at acts of injustice, such as was perpetrated upon the latter-day saints by the state of missouri; and sure it is that john c. bennett expressed himself very pronouncedly against the injustice suffered by the church at the hands of the officers and people of that state, and he "proffered his military knowledge and prowess" to the saints while the latter were yet in missouri, but undergoing expulsion. his proposal was to go to their assistance with all the forces he could raise in illinois, as "his bosom swelled with indignation" at the treatment the saints were receiving at the hands of the cruel and cowardly missourians. that proffered service, however, was not accepted; doubtless because the saints depended for vindication of their reputation, and redress of their wrongs upon the officers of the state and nation, rather than upon incensed persons, however sincere and well meaning, who offered their service to wage war upon their enemies. but after the saints began gathering at commerce, bennett again expressed a desire to connect his fortunes with them. when he contemplated removing to commerce, he held the position of quartermaster-general in the militia of the state of illinois, a position he did not wish to resign. indeed he expressed a desire to hold the position for a number of years. he was also a physician with an extensive practice, and forwarded extracts to the prophet from the _louisville courier-journal_ which gave evidence of high standing in his profession. writing of these things to joseph, he said: i do not expect to resign my office of quartermaster-general of the state of illinois, in the event of my removal to commerce, unless you advise otherwise. i shall likewise expect to practice my profession, but {xix} at the same time your people shall have all the benefit of my speaking powers, and my untiring energies in behalf of the good and holy faith. in a communication following the one from which i make the above quotation he said: you are aware that at the time of your most bitter persecution, i was with you in feeling, and proffered you my military knowledge and powers. while joseph extended a hearty welcome to the doctor to come to commerce, he by no means held out any very flattering inducements to him, as may be seen by his letters in answer to bennett's expressing his determination to join the saints. the prophet said: i have no doubt that you would be of great service to this community in practicing your profession, as well as those other abilities of which you are in possession. though to devote your time and abilities in the cause of truth and a suffering people, may not be the means of exalting you in the eyes of this generation, or securing you the riches of this world, yet by so doing you may rely on the approval of jehovah, "that blessing which maketh rich and addeth no sorrow." * * * * * * therefore, my general invitation is, let all who will come, come and partake of the poverty of nauvoo, freely. i should be disposed to give you a special invitation to come as early as possible, believing you will be of great service to us. however, you must make your own arrangements according to your circumstances. were it possible for you to come here this season to suffer affliction with the people of god, no one will be more pleased to give you a cordial welcome than myself. surely this was frank enough, and ought to have dispelled from the doctor's mind all thoughts of winning worldly fame, or gratifying vain ambition, by linking his fortunes with those of the church of jesus christ. the whole course of the prophet here outlined, and as further set forth in the parts of this volume dealing with the case of john c. bennett, vindicates him and the church from any complicity with the wickedness and vileness of that man. bennett's attempted vindication of his course of procedure, and his defense against the action of the church in exposing his wickedness and excommunicating him is, that from the beginning he came amongst the saints as a spy, to become acquainted with their alleged treasonable designs against several of the western states, for the purpose of exposing them; all which is set forth in a note at pp. 79, 80 of this volume. all this was ridiculous; and the whole presentation of this view of the matter in his book under the pompous title, _the history of the saints;_ or _an expose of joe smith and mormonism_, [a] convinced nobody, since bennett's insincerity and putridity of mind is evidenced upon {xx} every page of his repulsive book. "the role of traitor," says h. h. bancroft, in his history of utah, dealing with john c. bennett:- the role of traitor is not one which in any wise brings credit to the performer, either from one side or the other. however great the service he may render us, we cannot but feel that he is false hearted and vile. many of the apostates, though they may not have written books, declare that they joined the sect only to learn their secrets and then expose them. these are the most contemptible of all. there may be cases, where a young or inexperienced person, through ignorance or susceptibility, has been carried away for a time contrary to the dictates of cooler judgment; but the statements of such persons are justly regarded with more or less suspicion. far better is it, far more honest and praiseworthy, for him who, having unwittingly made a mistake, seeks to rectify it, to go his way and say nothing about it; for if he talks of writing a book for the good of others, as a warning, and that they may avoid his errors, few will believe him. "if he has proved traitor once," they say, "he will deceive again; and if he is sincere, we cannot more than half believe him, for such an individual is never sure of himself." john c. bennett, general, doctor, methodist preacher, and quack, is from his own showing a bad man. he devotes some fifty pages to the vindication of his character, which would not be necessary were he honest; other fifty are given to defaming his late worshipful patron joseph smith, which would never have been written were he true. when a man thrusts in your face three-score certificates of his good character, each signed by from one to a dozen persons, you may know that he is a very great rascal. nor are we disappointed here. this author is a charlatan, pure and simple; such was he when he joined the mormons, and before and after. we may credit him fully when he says, "i never believed in them or their doctrines;" although in a letter to dr. dyer, dated nauvoo, jan. 20, 1842, he declares: "my heart is filled with indignation, and my blood boils within me, when i contemplate the vast injustice and cruelty which missouri has meted out to the great philanthropist and devout christian, general joseph smith, and his honest and faithful adherents." when, however, he affects patriotism and lofty devotion to the welfare of his fellow-men, pretending to have joined the society in order to frustrate "a daring and colossal scheme of rebellion and usurpation throughout the north-western states, . . . . a despotic military and religions empire, the head of which, as emperor and pope, was to be joseph smith," we know that the writer is well aware that it is all nonsense. nor do we believe that he was induced to print his book "by a desire to expose the enormous iniquities which have been perpetrated by one of the grossest and most infamous impostors that ever appeared upon the face of the earth." we have heard and are still hearing so much of that kind of talk from some of the worst men in the community that it is becoming somewhat stale, and if the general really does not know better than this why he wrote his book, perhaps he will excuse me for telling him that it was, first, for notoriety; second, for money; and third, in order to make people think him a better and greater man than he is. when a man's ambition is pitched so low, it is a pity that he should not have the gratification of success. bravely, then, the general proceeded to offer himself on the altar of his country, "to overthrow the impostor and expose {xxi} his iniquity" by "professing himself a convert to his doctrines;" for "the fruition of his hopeful project would, of course, have been preceded by plunder, devastation, and bloodshed, and by all the countless horrors which invariably accompany civil war." we are still more impressed when we read: "i was quite aware of the danger i ran"--that of being kicked out of some back door--"but none of these things deterred me." without wasting more time and space upon the man, we are well enough prepared to place a proper estimate upon his statements, particularly when we take into account that, in may of the very year in which his book was published, he went before alderman wells and made affidavit that joseph smith was an honest, virtuous, sincere, high-minded, and patriotic man. he says himself that he solemnly swore to be true to the mormons and not reveal their secrets, and now in breaking that oath he has the audacity to ask us to regard him as an honest and truthful man! in some measure, at least, the statements of such men as this, taken up by the press and people, and reiterated throughout the land, have given the latter-day saints a worse name than they deserve. some of his charges are too coarse and filthy for repetition. [b] [footnote a: published in boston, 1842] [footnote b: banecroft's history of utah, pp. 150, 151 _note_.] the only description i have seen of dr. bennett is given in the _essex county washingtonian_, published in salem, massachusetts, and that is contained in the issue of the fifteenth of september, 1842. according to that description he was a man of about five feet nine inches high, well formed, black hair sprinkled with gray, dark complexion, a rather thin face, and black restless eyes. he finally died in obscurity, and also, it is said, in poverty, (cannon's _life of joseph smith_, p. 377). _the attempted assassination of ex-governor boggs of missouri_. when an attempt was made to assassinate ex-governor boggs of missouri it was perhaps to be expected that suspicion would fall upon the mormon people and upon the head of joseph smith especially. surely boggs had given sufficient provocation to that people to make it probable that some fanatic of their number might undertake in misguided zeal, the act of revenge; and surely there would not be wanting those who would say that joseph smith in his capacity as prophet had predicted the violent taking off of the ex-governor. joseph smith, however, in his communication to the _quincy whig_, in which appeared the first account of the rumored assassination of boggs, promptly denied making the alleged prediction, and also denied any complicity whatsoever in the wretched business. it is only just to his memory to say that in all the investigation had upon the subject, historically, or judicially, his denial is not controverted. even in the case of orrin porter rockwell {xxii} who was charged directly with the attempted assassination and taken to jackson county, missouri, for trial, it had to be admitted that "there was not sufficient proof adduced against him to justify an indictment for shooting at ex-governor boggs, and the grand jury therefore did not indict him for that offense." (_independent expositor_, _nile's register_, sept. 30, 1843.) john c. bennett labors hard to prove by statements alleged to have been made to him by the prophet, and subsequently by rockwell, that they were jointly guilty of this attempted assassination; but there is no weight of evidence in his presentation of the case; nor is there any evidence that the mormon people or the officials of the mormon church approved of revenge by acts of assassination. bennett in his book "the history of the saints," (p. 282) makes a quotation from the _nauvoo wasp_ in which he charges editorial expressions of approval of the deed, as follows: the _nauvoo wasp_ of may 28, a. d., 1842, a paper edited by william smith, one of the twelve mormon apostles, and brother of the prophet, declared, ["boggs is undoubtedly killed according to report, but] [c] who did the noble deed remains to be found out." [footnote c: the words in brackets are in the _wasp_ communication, but not in bennett's book. they are inserted here for clearness.] this, however, is not an editorial expression of the _wasp_; but is found in a communication, on the editorial page, it is true, signed by a now unknown writer under the nom de plume, "vortex," who is indignantly taking to task a correspondent in the _hawk eye,_ a paper published in keokuk, iowa, for charging the supposed assassination of boggs upon some mormon. it is "vortex" in the _wasp_ that refers to the then supposed assassination of boggs as a "noble deed," not the editor. the editorial comment of the _wasp_ on this communication from "vortex" is as follows: "we admit the foregoing communication to please our correspondent, not that we have any faith that any one has killed governor boggs. the last account we have received is that he is still living and likely to live." on the same page of the _wasp_ is published joseph smith's denial of complicity in the then supposed assassination of boggs and also the prediction of his violent death. _the first attempt of missouri to extradite the prophet_. that joseph smith should be accused of the crime of being accessory before the fact to the attempted assassination of ex-governor boggs, was perhaps to be expected as soon as a mormon was charged with the assault. but that his extradition should be demanded by missouri on the ground that he was "a fugitive from justice from that state" is something at which to be astonished, even when the {xxiii} action is by the officials of missouri of the period of which i am writing. for surely it must be a true principle of law--since it is a plain deduction from common sense principles--that the alleged fugitive from justice must be such in connection with and in consequence of the crime with which he is charged. it was matter of common knowledge both in missouri and in illinois, that joseph smith had not been in missouri for more than three years preceding the assault upon boggs, nor since the time of the assault; and that on the day the assault was made he was in attendance upon an officer's drill. finally, then, he was not a fugitive from the state of missouri in respect of this particular crime, therefore not extraditable under such charge. if, then, joseph smith had committed the crime of being accessory before the fact, to the assault upon boggs at all, it must have been a crime committed in the state of illinois and not in the state of missouri. therefore he was not extraditable for the offense at all, but he must be tried, if tried at all, in the state where the crime was committed, _viz_., in illinois. but if astonishment is due that even missouri should make such palpable blunders in legal procedure in moving for the extradition of the prophet, astonishment changes to amazement when governor carlin of illinois becomes a party to the attempted illegal extradition. the whole procedure up to the close of carlin's administration (which went out of existence on the 8th of december 1842), warrants the conclusion that a conspiracy existed between the high state officials of both missouri and illinois against joseph smith, and that it was the intent of that conspiracy to encompass his destruction. when the prophet and orrin porter rockwell were arrested (8th of august, 1842) by the deputy sheriff of adams county, they made no attempt to evade the officer, but immediately applied to the municipal court of nauvoo for writ of _habeas corpus_, which was granted, but the deputy sheriff refused to recognize the authority of the municipal court in this case, and leaving his prisoner in the hands of the city marshal, withdrew from nauvoo. he returned two days later, however, determined to take the prophet from nauvoo and deliver him to the agents of the state of missouri. the prophet, however, avoided arrest and went into retirement, where he remained--with now and then an occasional appearance among the people--throughout the summer of 1842. in the early days of december, governor carlin's administration came to an end and ford's began, and the prophet at once petitioned the new executive to rescind carlin's order for his arrest. ford referred the matter to the judges of the supreme court, who were unanimously of the opinion that the requisition from missouri was illegal, but advised that the matter be settled in the courts rather than by executive action. the governor suggested that if the prophet found it necessary to repair to {xxiv} springfield, the state capital, for a judicial investigation of his rights, he did not think there would be any disposition to use illegal violence against him; and the governor pledged himself to protect the prophet if necessary with any amount of force from mob violence while asserting his rights before the courts, as well as when going to and returning from them. this advice was supplemented by the advice of his eminent counsel, justin butterfield; also by his very dear and trusted friend, general james adams. the prophet accordingly submitted to arrest and immediately set out for springfield with a company of his friends. the matter once before the circuit court of the united states for the district of illinois, judge pope presiding, the matter was soon disposed of by declaring the procedure of missouri and the executive of illinois, (carlin) illegal, and ordering that the prophet be discharged from his arrest, as set forth in detail in the body of this volume. _the second attempt of missouri to extradite the prophet_. a second attempt of missouri to drag the prophet from the state of illinois by extradition procedure, was even more infamous than the first. no sooner was joseph released from arrest and departed from springfield than john c. bennett arrived there and wrote some of his friends in nauvoo his intention to leave immediately for missouri and obtain a new indictment by a grand jury on the old charge of "murder, treason, burglary, theft," etc., brought against the prophet, hyrum smith, lyman wight, parley p. pratt _et al_., in 1838, hoping that upon this charge he might succeed in getting out extradition papers on the ground that the prophet was a fugitive from the justice of the state of missouri. it will be remembered that a former attempt was made under this same charge, in june, 1841, when the prophet was tried on writ of _habeas corpus_ at monmouth, warren county, illinois, before judge douglas and set at liberty. it was on this occasion that esquire o. h. browning declared that to ask joseph smith "to go to missouri for a trial was adding insult to injury" (vol. iv, chapter xx). an indictment on these old charges was finally obtained, supposedly at the instance of bennett and the prophet's old missouri enemies, at a special term of the circuit court of daviess county, missouri, on the 5th of june, 1843. governor reynolds, of missouri issued a requisition on governor ford for joseph smith, and appointed j. h. reynolds as agent of missouri to receive the prophet from the authorities of illinois. the story of the arrest and the incidents thereto are given in great detail in the body of this volume, and need not be dwelt upon here. it will be sufficient to say that joseph finally succeeded in bringing {xxv} his captors to nauvoo where he obtained a writ of_ habeas corpus_ from the municipal court of nauvoo by which the validity of the procedure of missouri might be tested. when joseph was on trial upon these same charges before judge douglas on a writ of _habeas corpus_ in 1841, the monmouth court refused to enter into a consideration of the merits of the case, as the judge doubted whether on the writ of _habeas corpus_ he had a right to go beyond the writ and inquire into the merits of the case, but ordered the release of the prisoner on the ground of some defect in the writ under which he was held. the same point was avoided by judge pope in the hearing at springfield on the charge against the prophet for complicity in the assault upon ex-governor boggs. but the nauvoo municipal court had no such scruples, and at once proceeded to try the case _exparte_ on its merits, and hyrum smith, p. p. pratt, brigham young, geo. w. pitkin, lyman wight, and sidney rigdon were examined as witnesses. their affidavits before the court concerning events that happened to the saints in missouri, afford the most circumstantial, reliable and exhaustive data for the history of the church while in that state. they will be found in the appendix to vol. iii of this history. after hearing the testimony of these witnesses and the pleading of counsel the court ordered that joseph smith be released from the arrest and imprisonment of which he complained for want of substance in the warrant by which he was held, as well as upon the merits of the case. a copy of the proceedings before the municipal court at nauvoo and all the papers connected with the case were immediately sent to governor ford, as also were affidavits from leading counsel and gentlemen from outside places. i may anticipate a little by saying that about a year later a jury in lee county, illinois, awarded $40.00 damages and costs against wilson, a sheriff in the state of illinois, and reynolds, the missouri agent, for false imprisonment and abuse of the prophet, a verdict, which while it confirms the unlawful course of those officers, and the fact that their prisoner was abused, insults justice by awarding such an amount for damages. at the time of the action by the municipal court of nauvoo, ordering the prophet's release from arrest, it was a question in illinois whether said court had the authority to hear and determine writs of _habeas corpus_ arising from arrests made by virtue of warrants issued by the courts of the state or of the governor, as in the foregoing case; or whether the clause in the city charter granting the right of issuing writs of_ habeas corpus_ was not confined to cases arising strictly from arrests made on account of the violation of some city ordinance. the clause in the charter, giving to the municipal court the power to issue writs of _habeas corpus_ was as follows: {xxvi} the municipal court shall have power to grant writs of _habeas corpus_ in all cases arising under the ordinances of the city council. and in addition there was the general welfare provision, which provided that the city council shall have power and authority to make, ordain, establish and execute such ordinances not repugnant to the constitution of the united states or of this state, as they may deem necessary for the peace, benefit and safety of the inhabitants of said city. it was maintained on the part of those who believed that the municipal court had the right to issue writs of _habeas corpus_ against process issued from the state courts that all the power there was in illinois she gave to nauvoo, and that the municipal court had all the power within the limits of the city that the state courts had, and that power was given by the same authority--the legislature. a number of lawyers of more or less prominence in the state professed to hold these views; but little reliance can be put in the support they bring to the case, since all of them were seeking political preferment, immediately or remotely, and would and did in their interpretation of the powers granted by the charter, favor that side of the controversy most likely to please the citizens of nauvoo. governor ford, too, at the time, gave a tacit approval of the course taken by the municipal court in issuing the writ of _habeas corpus_, though he afterwards became very pronounced in his opposition to the exercise of such powers. his acquiescence appears in this, that as soon as joseph was liberated, sheriff reynolds applied to governor ford for a _posse_ to retake him, representing that the prophet had been unlawfully taken out of his hands by the municipal court of nauvoo: whereupon the governor refused to grant the petition. subsequently the governor of missouri asked governor ford to call out the militia to retake joseph, but this he also refused to do, and gave as a reason that "no process, officer, or authority of the state had been resisted or interfered with;" and recited how the prisoner had been released on _habeas corpus_ by the municipal court of nauvoo. the governor acted in this instance with perfect knowledge of what had taken place, for the petition and statement of reynolds were in his possession, as were also complete copies of all the documents which contained the proceedings before the municipal court of nauvoo; and in addition to these sources of information, the governor had dispatched a trusted secret agent, a mr. brayman, to nauvoo, who investigated the case and reported the result to him. it must be held, however, both as a matter of fact and of law, that the grant in the nauvoo city charter was intended by the legislature only to give power to the municipal court to issue writs of _habeas corpus_ in cases of arrest for violation of city ordinances; and that giving {xxvii} power to the municipal court to test the warrants or processes issued from the state courts was never contemplated by the legislature, and that the passage of any ordinance by the city council that would bring about or authorize any such unusual proceeding was an unwarranted assumption of power, utterly wrong in principle and consequently subversive of government. but whatever opinion may be entertained on the legal point under consideration, there can be no question but what upon the broad principles of justice the prophet joseph ought to have been set free. the state of missouri had no just claims upon him. he had been arrested and several times examined on these old charges now revived by the personal malice of john c. bennett, and after being held a prisoner awaiting indictment and trial for five months in missouri in the winter of 1838-9, so conscious were the officers of the state that they had no case against him, that they themselves connived at his escape. after such proceedings to demand that he be dragged again into missouri, among his old enemies for a trial on these old and time-worn charges, was an outrage against every principle of justice, and was a coarse prompted solely by malice. _prospecting the west with a view to removal of the saints_. it may be that what is here set down with reference to prospecting the west with a view to the ultimate removal of the saints, can reach no higher from the data supplied by this volume than conjecture; but taken in connection with the well-known projects of the last year of the prophet's life--upon which now our history, even in this volume, has entered--and the facts to which attention is called appear quite significant. these facts are: the prophet's remarkable and well attested prediction of 6th of august, 1843, that the saints would yet be driven to the rocky mountains where they would become a great people (p. 85 and note;) the several visits of delegations of pottawattamie indian chiefs to the prophet, the body of their people being then settled on the missouri river nearly due west some three hundred miles from nauvoo; the appointment of elder jonathan dunham, a man of character and judgment, to visit this tribe of indians, under the pottawattamie guide neotanah; and the incorporation of the journal of elder dunham within the narrative of the prophet's autobiographical journal. the concluding paragraph of dunham's journal expresses disappointment with his explorations, [d] the object of which since his journey covered something like six hundred miles, and was attended by indian guides both {xxviii} coming and returning, was not "bee hunting;" but most probably prospecting a possible trail and locating resting places for the saints when engaged in a great westward movement. [footnote d: "i have seen much delightful country, but the prospect for bee hunting is no as good as i could wish."] _development of the prophet's character_. during the trying events of the fifteen months of which this volume is a history, the nature of the prophet underwent a remarkable development. there never was, of course, any doubt as to the physical courage of the prophet. from boyhood he had been noted for his fearlessness under trying circumstances, but during the period here considered he was the constant object of assault, both by legal processes, under the leadership of cunning, malicious men, and the physical brutality of officials charged with the execution of the law; and both when facing the maliciously skillful in their proceedings under the color of law, and the threats of physical force from brutal captors, the conduct of the prophet was most admirable. also in seclusion, when others were easily excited and manifested symptoms of panic under the circumstances of conflicting rumors of impending dangers, it is refreshing to see how calmly the prophet keeps his balance and rightly judges the true status of many trying situations. but what is most pleasing to record of this period of enforced seclusion while avoiding his enemies, is the development of that tenderness of soul manifested in his reflections upon the friends who had stood by him from the commencement of his public career: for his father and mother, for his brother alvin, for emma, his wife, for his brother hyrum, the knights, who were his friends even before the book of mormon was translated, and especially for the friends who received him and ministered unto him during his retirement from public ministry. no act of kindness seems to go unmentioned. no risk run for him that is not appreciated. indeed he gathers much benefit from those trials, since their effect upon his nature seems to be a softening rather than a hardening influence; and the trials of life are always beneficial where they do not harden and brutalize men's souls; and every day under his trials the prophet seems to have grown more tender-hearted, more universal in his sympathies; his moments of spiritual exaltation are superb. no one can read them and doubt that the inspiration of god was giving this man's spirit understanding. _doctrinal development_. the doctrinal development of the church for the period covered by this volume covers a wide range of subjects; the prophet's definition of the "kingdom of god," meaning in its narrowest as in its broadest sense, the "government of god," whether represented by a single individual, {xxix} an institution or a great and complex organization (p. 256); the keys by which angelic administrations may be known (p. 267); the virtue of blood atonement (p. 296); the physical nature of god, the father, the son, and the holy spirit (p. 323, 325, 426); the earth becoming a urim and thummim to those who shall inherit it in its glorified and perfected state; the coming of the son of man; the persistence of acquired knowledge; the impossibility of being saved in ignorance (pp. 323-5). but the climax in doctrine as in moral daring is reached in this volume by the prophet committing to writing the revelation on the eternity of the marriage covenant, and, under special circumstances and divine sanction the rightfulness, of a plurality of wives. as the time at which this revelation was given has been questioned, and also the authorship of it, extended consideration is given to both these matters in the following treatise: _the time when the revelation on the eternity of the marriage covenant, including a plurality of wives, was given, and its authorship_. i. _the date of the revelation_. the date in the heading of the revelation on the eternity of the marriage covenant, including the plurality of wives, notes the time at which the revelation was committed to writing, not the time at which the principles set forth in the revelation were first made known to the prophet. this is evident from the written revelation itself which discloses the fact that joseph smith was already in the relationship of plural marriage, as the following passage witnesses: "and let mine handmaid, emma smith, receive all those that have been given unto my servant joseph, and who are virtuous and pure before me." there is indisputable evidence that the revelation making known this marriage law was given to the prophet as early as 1831. in that year, and thence intermittently up to 1833, the prophet was engaged in a revision of the english bible text under the inspiration of god, sidney rigdon in the main acting as his scribe. as he began his revision with the old testament, he would be dealing with the age of the patriarchs in 1831. he was doubtless struck with the favor in which the lord held the several bible patriarchs of that period, notwithstanding they had a plurality of wives. what more natural than that he should inquire of the lord at that time, when his mind must have been impressed with the fact--why, o lord, didst thou justify thy servants, abraham, isaac {xxx} and jacob; as also moses, david, and solomon, in the matter of their having many wives and concubines (see opening paragraph of the revelation)? in answer to that inquiry came the revelation, though not then committed to writing. corroborative evidences of the fact of the revelation having been given thus early in the prophet's career are to be found in the early charges against the church about its belief in "polygamy." for example: when the book of doctrine and covenants was presented to the several quorums of the priesthood of the church for acceptance in the general assembly of that body, the 17th of august, 1835, an article on "marriage" was presented by w. w. phelps, which for many years was published in the doctrine and covenants. it was not a revelation, nor was it presented as such to the general assembly of the priesthood. it was an article, however, that represented the views of the assembly on the subject of marriage at that time, unenlightened as they were by the revelation already given to the prophet on the subject. what the prophet joseph's connection was with this article cannot be learned. whether he approved it or not is uncertain, since he was absent from kirtland at the time of the general assembly of the priesthood which accepted it, on a visit to the saints in michigan (see history of the church, vol. i, pp. 243-53). in this article on marriage the following sentence occurs: "inasmuch as this church of christ has been reproached with the crime of fornication and polygamy, we declare that we believe that one man should have one wife, and one woman but one husband, except in case of death, when either is at liberty to marry again." from this it is evident that as early at least as 1835 a charge of polygamy was made against the church. why was that the case unless the subject of "polygamy" had been mooted within the church? is it not evident that some one to whom the prophet had confided the knowledge of the revelation he had received concerning the rightfulness of plural marriage--under certain circumstances--had unwisely made some statement concerning the matter? again, in may, 1836, in missouri, in a series of questions asked and answered through the _elder's journal_, the following occurs: "do the mormons believe in having more wives than one?" to which the answer is given: "no, not at the same time." this again represents the belief of the saints at that time, unenlightened as they then were by the revelation received by their prophet. but again, why this question unless there had been some agitation of the subject? had some one before the time had come for making known this doctrine to the church, again unwisely referred to the knowledge {xxxi} which had been revealed to the prophet some seven years earlier? all these incidents blend together and make it clearly evident that the revelation on marriage was given long before the 12th of july, 1843. doubtless as early as 1831. in addition to these indirect evidences is the direct testimony of the late elder orson pratt, of the council of the twelve apostles. in 1878, in company with president joseph f. smith, elder pratt visited several states east of the mississippi in the capacity of a missionary; and at plano, illinois, at a meeting of the so-called reorganized church of the latter-day saints, he was invited by the presiding officer, a mr. dille, and the meeting, to occupy the time, which he did. in his remarks, according to his own and his companion's report of the meeting-"elder pratt gave a plain, simple narration of his early experience in the church, relating many interesting incidents connected with its rise; explained the circumstances under which several revelations were received by joseph, the prophet, and the manner in which he received them, he being present on several occasions of the kind. declared [that] at such times joseph used the seerstone when inquiring of the lord, and receiving revelation, but that he was so thoroughly endowed with the inspiration of the almighty and the spirit of revelation that he often received them without any instrument, or other means than the operation of the spirit upon his mind. referred to the testimony which he received of the truth of the great latter-day work while yet a boy. testified that these things were not matters of belief only with him, but of actual knowledge. he explained the circumstances connected with the coming forth of the revelation on plural marriage. refuted the statement and belief of those present that brigham young was the author of that revelation; showed that joseph smith the prophet had not only commenced the practice himself, and taught it to others, before president young and the twelve had returned from their mission in europe, in 1841, but that joseph actually received revelations upon that principle as early as 1831. said: 'lyman johnson, who was very familiar with joseph at this early date, joseph living at his father's house, and who was also very intimate with me, we having traveled on several missions together, told me himself that joseph had made known to him as early as 1831, that plural marriage was a correct principle. joseph declared to lyman that god had revealed it to him, but that the time had not come to teach or practice it in the church, but that the time would come.' to this statement elder pratt bore his testimony. he cited several instances of joseph having had wives sealed to him, one at least as early as april 5th, 1841, which was some time prior to the return of the twelve from england. referred to his own trial in regard to this matter in nauvoo, and said it was because he {xxxii} got his information from a wicked source, from those disaffected, but as soon as he learned the truth, he was satisfied. (signed) "orson pratt, (signed) "joseph f. smith" (the above is taken from a signed report of elders orson pratt and joseph f. smith of the council of the twelve on the occasion of their visit to the east in 1878, and is to be found in the _millennial star_, vol. 40, nos. 49 and 50.) relative to committing the revelation to writing on the 12th of july, 1843, that can best be told by the man who wrote the revelation as the prophet joseph dictated it to him, william clayton; and the man who copied it the day following, joseph kingsbury; and from which copy the revelation was afterwards printed as it now stands in the current edition of the doctrine and covenants. in a sworn statement before john t. caine, a notary public in salt lake city, on february 16th, 1874, william clayton said: "on the 7th of october, 1842, in the presence of bishop newel k. whitney and his wife, elizabeth ann, president joseph smith appointed me temple recorder, and also his private clerk, placing all records, books papers, etc., in my care, and requiring me to take charge of and preserve them, his closing words being, 'when i have any revelations to write, you are the one to write them.' * * * on the morning of the 12th of july, 1843; joseph and hyrum smith came into the office in the upper story of the brick store, on the bank of the mississippi river. they were talking on the subject of plural marriage. hyrum said to joseph, 'if you will write the revelation on celestial marriage, i will take it and read it to emma, and i believe i can convince her of its truth, and you will hereafter have peace.' joseph smiled and remarked, 'you do not know emma as well as i do.' hyrum repeated his opinion, and further remarked, 'the doctrine is so plain, i can convince any reasonable man or woman of its truth, purity and heavenly origin,' or words to that effect. joseph then said, 'well, i will write the revelation and we will see.' he then requested me to get paper and prepare to write. hyrum very urgently requested joseph to write the revelation by means of the urim and thummim, but joseph in reply, said he did not need to, for he knew the revelation perfectly from beginning to end. "joseph and hyrum then sat down and joseph commenced to dictate the revelation on celestial marriage, and i wrote it, sentence by sentence, as he dictated. after the whole was written, joseph asked me to read it through, slowly and carefully, which i did, and he pronounced it correct. he then remarked that there was much more that he could {xxxiii} write on the same subject, but what was written was sufficient for the present. "hyrum then took the revelation to read to emma. joseph remained with me in the office until hyrum returned. when he came back, joseph asked him how he had succeeded. hyrum replied that he had never received a more severe talking to in his life, that emma was very bitter and full of resentment and anger. "joseph quietly remarked, 'i told you, you did not know emma as well as i did.' joseph then put the revelation in his pocket, and they both left the office. "the revelation was read to several of the authorities during the day. towards evening bishop newel k. whitney asked joseph if he had any objections to his taking a copy of the revelation; joseph replied that he had not, and handed it to him. it was carefully copied the following day by joseph c. kingsbury. two or three days after the revelation was written joseph related to me and several others that emma had so teased, and urgently entreated him for the privilege of destroying it, that he became so weary of her teasing, and to get rid of her annoyance, he told her she might destroy it and she had done so, but he had consented to her wish in this matter to pacify her, realizing that he knew the revelation perfectly, and could rewrite it at any time if necessary. "the copy made by joseph c. kingsbury is a true and correct copy of the original in every respect. the copy was carefully preserved by bishop whitney, and but few knew of its existence until the temporary location of the camps of israel at winter quarters, on the missouri river, in 1846. * * * * * (signed) "wm. clayton. "salt lake city, feb. 16th, 1874." on may 22, 1886, joseph c. kingsbury made the following statement before charles w. stayner, a notary public, in salt lake city: "in reference to the affidavit of elder william clayton, on the subject of the celestial order of patriarchal marriage, published in the _deseret evening news_ of may 20th, 1886, and particularly as to the statement made therein concerning myself, as having copied the original revelation written by brother clayton at the dictation of the prophet joseph, i will say that bishop newel k. whitney, handed me the revelation above referred to either on the day it was written or the day following, and stating what it was, asked me to take a copy of it. i did so, and then read my copy of it to bishop whitney, we compared it with the original which he held in his hand while i read to him. when i had finished reading, bishop whitney pronounced the copy correct, and hyrum smith coming into the room at the time to fetch the original, bishop whitney handed it to him. i will also state that this copy, as {xxxiv} also the original are identically the same as that published in the present edition [1886] of the book of doctrine and covenants. "i will add that i also knew that the prophet joseph smith had married other women besides his first wife, emma; i was well aware of the fact of his having married sarah ann whitney, the eldest daughter of bishop newel k. whitney and elizabeth ann whitney, his wife. and the prophet joseph told me personally that he had married other women, in accordance with the revealed will of god, and spoke concerning the principle as being a command of god for holy purposes. (signed) "joseph c. kingsbury." ii. _authorship of the revelation_. in addition to the testimony of these affidavits as to the authorship of the revelation, and many more on file in the church historian's office, equally positive and unimpeachable, which might be quoted, there is another sort of evidence as to the authorship, not before used, so far as i know, to which i desire to appeal, and which is even more certain and convincing on this subject than the testimony of any affidavit by whomsoever given. i refer to the internal evidence that joseph smith, under the inspiration of god, of course, is the author of it. the revelation carries with it so many characteristics of his style found in other revelations given through him, that to doubt his authorship of it is impossible. let us consider these characteristics. _1. the revelation was given in answer to the prophet's inquiry--a characteristic of nearly all his revelations_. the revelation was given in answer to the prophet's inquiries upon one branch of the subject of which it treats, _viz_., the justification of some of the bible patriarchs and prophets in having a plurality of wives. it is so generally the case that the revelations the prophet received came in response to inquiries either by himself or by those who sought to learn their duty or to know some truth, that such inquiries may be considered as a condition precedent to his receiving revelations; at any rate it is plainly a characteristic of the whole volume of revelations which joseph smith gave to the world. the prophet's first revelation, the one respecting the errancy of the religious world, accompanied as it was by a full view of god the father, and god the son, was received in answer to a most earnest inquiry to know what course he should pursue in the midst of the religious confusion then existing--which church should he join. (history of the church, vol. i, chapt. 1.) the first of that series of meetings with the angel moroni, which {xxxv} finally resulted in the coming forth of the book of mormon, was brought about through the prophet asking for a spiritual manifestation from the lord, that he might know of his "state and standing before him." (history of the church, vol. i, chapt. 2). the series of revelations given during the time the book of mormon was in course of translation were chiefly given in response to inquiries on the part of the persons who came to the prophet seeking to know the will of the lord with reference to the relationship they should assume towards the work then coming forth. see doc. and cov., sec. 10; history of the church, vol. i, p. 23, also pp. 28-33, 36, 45, 48, 49, 51, 53. these revelations are found in the doc. and cov., sec. 3, 4, 5, 6, 7, 8, 10, 11, 12, 14, 15, 16, 17. the revelation authorizing the organization of the church and outlining that organization and some of the fundamental doctrines of the church (doc. and cov., sec. 20), was given in answer to most earnest inquiry as to how the prophet and his associates should proceed with the work of organization. "we had for some time made this matter a subject of humble prayer," writes the prophet, "and at length we got together in the chamber of mr. whitmer's house, in order more particularly to seek of the lord what we now so earnestly desired; and here to our unspeakable satisfaction, did we realize the truth of the savior's promise, 'ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you'--for we had not long been engaged in solemn and fervent prayer, when the word of the lord came to us in the chamber." (history of the church, chapt. 7.) then follows the revelation on church organization and doctrine. i may say that all the great revelations of the church, as well as those which might be regarded as merely personal, were received in response to earnest inquiries of the lord. thus the revelation which in 1831 was regarded as making known the moral law of the gospel was received after earnest inquiry. (history of the church, vol. i, p. 148; doc. and cov., sec. 42, par. 3.) so also the great revelation on priesthood. (history of the church, vol. i, p. 287; doc. and cov., sec. 84.) the great revelation on the order of the priesthood and the relations of the quorums to each other was given in response to a formal and very earnest petition on the part of the quorum of the twelve apostles. (history of the church, vol. ii, pp. 219, 220; doc. and cov., sec. 107.) so also as to the revelation on tithing and the disposition of it. (doc. and cov., sec. 119, 120; history of the church, vol. iii, p. 44.) so the great revelation setting in order the affairs of the church at nauvoo, given january 19, 1841. "your prayers are acceptable before me," said the lord to the prophet, "and in answer to them i say unto you," then continues that great revelation. (doc. and cov., sec. 124: 2.) in {xxxvi} fact, to particularize no further, it may be said that by far the greater number of the revelations received by the prophet were in response to his petitions and inquiries of the lord; and therefore the fact that this revelation on marriage was given in response to inquiries by the prophet, to know why the lord justified the worthy patriarchs named, and some of the prophets, in their plural marriage relations, is characteristic of practically all the revelations received by him. _2. it possesses the characteristic of frankness in reproving the prophet_. another characteristic of the prophet joseph's revelations is the frankness with which the prophet himself is reproved for his follies and transgressions of the counsels of the lord. he is never shielded; never justified when he steps aside from the path direct; reproof, chastisement and warnings are administered to him. god in these revelations deals with him indeed as with a son whom he loves, if it be true--and we have warrant of holy writ that it is--that god chasteneth whom he loveth, and scourgeth every son whom he receiveth. (heb. 12: 6-8.) the following quotations from the revelations will illustrate what i mean. the lord thus reproved the prophet in 1829: "and behold, how oft you have transgressed the commandments and the laws of god, and have gone on in the persuasions of men. * * * * you should not have feared man more than god. * * * * thou wast chosen to do the work of the lord, but because of transgression, if thou art not aware, thou wilt fall. * * * repent. * * * except thou do this, thou shalt be delivered up and become as other men, and have no more gift. * * * thou hast suffered the counsel of thy director to be trampled upon from the beginning." (doc. and cov., sec. 3.) again in 1829 this: "i command you my servant joseph to repent and walk more uprightly before me, and yield to the persuasions of men no more." (doc. and cov., sec. 5.) this was said of the prophet in a revelation given in 1830: "after it was truly manifested unto this first elder (joseph smith) that he had received a remission of his sins, he was entangled again in the vanities of the world. but after repenting and humbling himself sincerely, through faith, god ministered unto him by an holy angel," etc. that is, took him again into divine favor. (see doc. and cov., sec. 20.) again in 1830: "thou art not excusable in thy transgressions; nevertheless, go thy way and sin no more." (doc. and cov., sec. 24.) in 1831 this was said of the prophet: "there are those who have sought occasion against him without cause; nevertheless he has sinned, but verily i say unto you, i the lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death." (doc. and cov., sec. 64.) {xxxvii} in 1833, this: "verily, i say unto you, my son, thy sins are forgiven thee, according to thy petition, for thy prayers, and the prayers of thy brethren, have come up into my ears." (doc. and cov., sec. 90.) in the same year this: "verily, i say unto joseph smith, jr., you have not kept the commandments, and must needs stand rebuked before the lord." (doc. and cov., sec. 93.) in 1841 this was said to the prophet: "verily thus saith the lord unto you my servant joseph smith, i am well pleased with your offering and acknowledgments, which you have made, for unto this end have i raised you up, that i might show forth my wisdom through the weak things of the earth." (doc. and cov., sec. 124.) it is but in harmony then with the whole course of god with this man that in this revelation on marriage his sins should be referred too. it is particularly joseph smith-like that it should be done, and it is done: "let my handmaid forgive my servant joseph his trespasses; and then shall she be forgiven her trespasses wherein she has trespassed against me. * * * * * * let no one, therefore, set on my servant joseph; for i will justify him; for he shall do the sacrifice which i require at his hands, for his transgressions, saith the lord your god." (doc. and cov., sec. 132: 56-60.) thus it will appear that all the frankness with which the prophet was reproved in other revelations is manifested in this revelation on marriage; and hence, to the extent of that characteristic, identifies this revelation on the marriage covenant with the other revelations received by the prophet. _3. the evidence of the largeness of range in the revelation on marriage_. the next characteristic to be noted is the largeness of range in this revelation so characteristic of all the prophet's revelations. his main inquiry was why god justified the ancient patriarchs in having many wives. the answer went far beyond the inquiry, and there was given to the prophet a new marriage law, so far transcending the conceptions of men concerning marriage, as the thoughts of god transcend the thoughts of men on all subjects. the marriage covenant must be an eternal one, not marriage "until death does you part." the marriage relation will exist in heaven. pro-creation within the marriage covenant of man is to be an eternal, creative power. it shall people the increasing heavens as it has the multiplying worlds with offspring of the sons of god. it is to be of the things that shall not pass away, but a means of perpetuating the lives and all their purifying, and uplifting relationships. and the power to establish these relationships is in the priesthood of god, the keys of which were restored through joseph smith. {xxxviii}_4. the evidence of identical phraseology in this and other revelations_. the recurrence and peculiar use of certain phrases to be found in both this revelation on marriage and the other revelations given out by joseph smith, establish clearly the authorship to be the same. such, for example, as the peculiar use of "_mine_" instead of "my." in the revelation on marriage we have this: "behold! _mine_ house is a house of order" (v. 8); "if a man be called of my father, * * * by _mine_ own voice," etc., (v. 59). "through the medium of _mine_ anointed, whom i have appointed," etc., (v. 7); and are sealed * * * according to _mine_ appointment (v. 26); and let _mine_ handmaid emma smith, (v. 54); "verily i say, let _mine_ handmaid forgive my servant joseph," etc., (v. 56). let these expressions be compared with the following phrases from various revelations: "behold this is _mine_ authority and the authority of my servants" (doc. and cov. sec. 1: 6); "they have strayed from _mine_ ordinances" (v. 15); "that _mine_ everlasting covenant be established," etc., (v. 22); "shall all be fulfilled, whether by _mine_ own voice or the voice of my servants" (v. 38); "it is meet unto you to know even as _mine_ apostles" (sec. 19:8); "ye are called to bring to pass the gathering of _mine_ elect for _mine_ elect hear my voice" (sec. 29: 7); "it hath gone forth * * * that _mine_ apostles, the twelve," etc. (v. 12); "it is the workmanship of _mine_ hand" (v. 25); "michael, _mine_ archangel, shall sound his trump" (v. 26); "through faith on the name of _mine_ only begotten son" (v. 42); "from the foundation of the world through _mine_ only begotten" (v. 46); "according to _mine_ own pleasure" (v. 48). and so on throughout the revelations this phrase occurs. it is used eight times in the revelation on marriage and runs through nearly all the revelations sometimes fewer, sometimes more than this. in section 101 it occurs eleven times, in section 103 six times. but it is always used sufficiently to make it a characteristic of the revelations received by joseph smith. (2) the phrase "as touching," is used several times in this revelation on marriage; "as touching the principle and doctrine," etc., (v. 1); "will answer thee as touching this matter" (v. 2); "and as touching abraham and his seed" (v. 30); "as touching the law of the priesthood," etc., (v. 5). the same expression is found in sec. 42--"as ye * * * are agreed as touching this one thing" (v. 3). also in the book of mormon: "he spake as touching all things concerning my people." (3) such phrases as "i am the lord thy god, and will answer thee," etc., are frequent in this revelation. the above is in verse 2; then again, "i am the lord thy god, and will give unto thee the law," etc., (v. 28); "i am the lord thy god, and i gave unto thee an appointment" (v. 40); the same in verse 57; indeed it comes in almost as a refrain {xxxix} of poetic emphasis at about equal distances throughout the revelation, giving them in places almost rhythmic effect. this will be found characteristic of several other revelations, notably section 1: the lord speaking of his servants says: "i, the lord, have commanded them" (v. 5); "wherefore i, the lord, knowing the calamity which should come," etc., (v. 17); "for, i, the lord, cannot look upon sin," etc., (v. 31.) so also in slightly different form the peculiarity will be found in section 12: "behold, i am god and give heed," etc., (v. 2); "behold, i speak unto you," etc., (v. 7); "behold, i am the light and life of the world," etc., (v. 9). also in section 29: "thus did i the lord god appoint unto man" (v. 43); "wherefore i, the lord god, will send forth flies" (v. 18); "wherefore i, the lord god, caused that he should be cast out," (v. 41); "and thus did i, the lord god, appoint unto man the days," etc., (v. 43). again in section 50: "behold, i, the lord, have looked upon you" (v. 4); "wherefore i, the lord, ask you this question" (v. 13). also section 52; "behold, thus saith the lord unto the elders," etc., (v. 1); "i, the lord, will make known unto you" (v. 2); "behold i, the lord, will hasten the city," etc., (v. 43.) the peculiar use of "none other," in place of "no other," and of "none" instead of "no one," is an expression both in the revelation on marriage and a number of other revelations about which there is no question of the authorship being joseph smith's. in the revelation on marriage we have this: "abraham * * * abode in my law, as isaac also, and jacob did _none other_ things than that which they were commanded; and because they did _none other_ things than that which they were commanded, they have entered into their exaltation" (v. 37). in section 43 we have the same phrase: "there is _none other_ appointed unto you," etc., (v. 3); "i say unto you that _none else_ shall be appointed unto this gift" (v. 4); also in section 61, the following: "it shall be said in days to come that _none_ is able to go up to the land" (v. 16); also section 82, "and _none_ doeth good, for all have gone out of the way (v. 6); and they * * * shall find _none_ inheritance in that day," etc., (sec. 85:9). the use of the plural "_gods_" in the revelation on marriage and in other revelations, tends to prove common authorship. in the revelation on marriage we have the following: "and henceforth are not _gods_, but are angels of god forever and ever" (v. 17); "it cannot be received there because the angels and the _gods_ are appointed there, by whom they cannot pass" etc. (v. 18); "then shall they be _gods_ because they have no end; then shall they be _gods_ because they have all power" (v. 20); and sit upon thrones, and are not angels, but are _gods_ (v. 36); in the revelation called the vision, doc. and cov. sec. 76, which revelation was given in february, 1832, and first published in {xl} the _evening and morning star_ of july, 1833, (vol. 1, number 2, p. 28) occurs the following: "and are priests of the most high, * * * wherefore, as it is written, they are _gods_ even the sons of god" (v. 58) also in sec. 121; "nothing shall be withheld, whether there be one god or many _gods_, they shall be manifest (v. 28); according to that which was ordained in the midst of the council of the eternal god of all other _gods_, before this world was" (v. 32). the phrase, "my house is a house of order," is used in the revelation on marriage (v. 18), also in doc. and cov., section 88, the phrase occurs, "a house of glory, a house of order, a house of god" (v. 119); "this shall be the order of the house of the presidency" (v. 128). in closing the revelation on marriage the paragraph reads as follows: "and now, as pertaining to this law, verily, verily i say unto you, i will reveal more unto you hereafter; therefore let this suffice for the present. behold, i am alpha and omega. amen." this is somewhat characteristic of the closing of a number of revelations in the doctrine and covenants. the revelation in section 60 closes with--"behold, this is sufficient for you * * * the residue hereafter. even so. amen." section 84 closes, "i am alpha and omega, the beginning and the end. amen" (v. 120). section 94 closes: "and now i give you no more at this time" (v. 17). section 95 closes "let the higher part of the inner court be dedicated unto me for the school of mine apostles, saith son ahman; or in other words, alphus, or in other words, omegus, even jesus christ your lord. amen" (v. 17). in other revelations the expression alpha and omega comes in the body of the revelation as for instance in section 45, "verily i say unto you that i am alpha and omega, the beginning and the end, the light and life of the world" (v. 7). the same phraseology is used in the body of section 63, v. 60. in section 19 it opens the revelation, "i am alpha and omega, christ the lord, yea even i am he, the beginning and the end, the redeemer of the world" (v. 1). "behold, and hearken unto the voice of him who has all power, who is from everlasting to everlasting, even alpha and omega, the beginning and the end" (section 61, v. 1). other revelations close in the same impressive manner and with the somewhat equivalent expressions in english, instead of the use of the greek terms, alpha and omega. thus section 18 closes: "behold, i, jesus christ, your lord and your god and your redeemer by the power of my spirit have spoken it" (v. 47). section 1 ends, "for behold and lo, the lord is god and the spirit beareth record, and the record is true, and the truth abideth forever and ever. amen" (v. 39). the same occurs in section 75 and 14; but whether the phrase occurs in the opening of the revelation or the middle of it, or in the closing paragraph, it occurs with sufficient frequency to be noted as a peculiarity {xli} of the prophet's phraseology, and aids in the identification of his inspired style. the term "forgiveness of sin" occurs in the revelation on marriage as follows: "behold, i have seen your sacrifices [joseph's], and will forgive all your sins." this is both a principle and phraseology frequent in the revelations, as an example, section 64: "there are those who have sought occasion against him (joseph) without cause; nevertheless he has sinned, but verily i say unto you, i, the lord, forgive sins unto those who confess their sins before me" (v. 7). let the spirit of this be compared with the following from the revelation on marriage: "let no one, therefore, set on my servant joseph, for i will justify him, for he shall do the sacrifices which i require at his hands for his transgressions, saith the lord your god" (v. 60). "again, verily i say, let mine handmaid forgive my servant joseph his trespasses, and then shall she be forgiven her trespasses wherein she has trespassed against me" (v. 56). in the revelation on marriage occurs the following phraseology: "verily, verily, i say unto you, that whatsoever you seal on earth, shall be sealed in heaven; and whatsoever you bind on earth, in my name, and by my word, saith the lord, it shall be eternally bound in the heavens" (v. 46). the same phraseology is used in section 124 in speaking of hyrum smith, who was appointed to hold the keys of the patriarchal blessings upon the heads of god's people; namely, "whosoever he blesses shall be blessed, and whosoever he curses shall be cursed; and whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven" (v. 93). in section 128 the same phraseology is used in describing the power of the priesthood (v. 8). and again in v. 10, quoting it from the new testament (matt. 16: 18, 19). in verse 26 on the revelation on marriage, this phraseology is found: "they shall be destroyed in the flesh and shall be delivered unto the buffetings of satan, unto the day of redemption, saith the lord god." the same phraseology occurs in section 82. "the soul that sins * * * shall be delivered over to the buffeting of satan until the day of redemption" (v. 21). the same phraseology occurs in section 78, v. 12; section 104, v. 9, 10. in the revelation on marriage this passage occurs: "i give unto my servant joseph, that he shall be made ruler over many things, for he hath been faithful over a few things." in section 117 practically the some phraseology occurs with reference to william marks, "let my servant, william marks, be faithful over a few things, and he shall be a ruler over many." again it is said: "and if they commit no murder, wherein they shed innocent blood--yet they shall come forth in the first resurrection and {xlii} enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of satan unto the day of redemption, saith the lord god" (v. 26). "the blasphemy against the holy ghost, which shall not be forgiven in the world, nor out of the world is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death after ye have received my new and everlasting covenant" (v. 27). that is to say, the doctrine is here set forth that the murderer hath not eternal life abiding in him (1 john 3:15). there is no forgiveness for him in this world or in the world to come. the same idea is to be found in other revelations of joseph smith. notably in section 42: "behold, i speak unto the church. thou shalt not kill; and he that kills shall not have forgiveness in this world nor in the world to come" (v. 18); "if any persons among you shall kill, they shall be delivered up and dealt with according to the law of the land; for remember, that he hath no forgiveness" (v. 79); then again and in connection with breaking covenant, note the following expression: "and this is all according to the oath and covenant of the priesthood. * * * but whoso breaketh this covenant, after he hath received it, and altogether turned therefrom, shall not have forgiveness in this world or in the world to come (v. 39-40). the expression "new and everlasting covenant" (v. 4) occurs several times in the revelation on marriage: "as pertaining to the new and everlasting covenant it was instituted," etc. (v. 6); "if a man marry a wife * * * * * by the new and everlasting covenant, and it is sealed," etc. (v. 19). the phrase occurs a number of other times in the revelation, viz., in verses 26, 27, 41 and 42. it occurs also in many other revelations by joseph smith: in section 1--"that mine everlasting covenant might be established" (v. 22); "this is a new and everlasting covenant" (sec. 22: 1); "i have sent mine everlasting covenant into the world" (sec. 45: 9); same in sec. 49, 9; 66, 2; 76, 101; 78: 11, and in at least a score of other sections. _5. the evidence of recurrence of principles in the revelation on marriage that are found in other revelations through joseph smith_. principles that appear in previous revelations reappear in this revelation on marriage: for example, it is said in sec. 130: "there is a law irrevocably decreed in heaven, before the foundations of this world, upon which all blessings are predicated; and when we obtain any blessing from god it is by obedience to that law upon which it is predicated." in sec. 88, occurs the following: "all kingdoms have a law given: and there are many kingdoms; and unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. all beings who abide not in those conditions are not justified," verse {xliii} 36 to 38. in the revelation on marriage this doctrine is set forth in the following passage: "no one can reject this covenant and be permitted to enter into my glory; for all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world. * * * * * * * * * and will i appoint unto you, saith the lord, except it be by law, even as i and my father ordained unto you, before the world was! * * * * * * * * * * * i am the lord thy god, and will give unto thee the law of my holy priesthood, as was ordained by me, and my father, before the world was," verses 4, 5, 11, 28. the identity of the principle is complete, and tends to establish identity of authorship. _6. the evidence of the particularization of ideas_. in the revelation on marriage there is a singularity of expression, which, for want of a better term, i will call a particularization of ideas, that is decidedly peculiar to the prophet, for example: "and verily i say unto you, that the conditions of this law are these: all covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the holy spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom i have appointed on the earth to hold this power, (and i have appointed unto my servant joseph to hold this power in the last days, and there is never but one on the earth, at a time, on whom this power and the keys of this priesthood are conferred,) are of no efficacy, virtue or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead. * * * * and everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the lord your god!" (verses 7, 13). a similar particularization of things is found in verses 15, 18, 19, 26, 30, 59, 61, of the revelation on marriage. with the above quoted passage compare the following: "whoso receiveth you receiveth me, and the same will feed you, and clothe you and give you money. and he who feeds you, or clothes you or gives you money, shall in no wise loose his reward: and he that doeth not these things is not my disciple; by this you may know my disciples. he that receiveth you not, go away from him alone by yourselves, and {xliv} cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your father which is in heaven, and return not again unto that man. and in whatsoever village or city ye enter, do likewise. nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me. wo, i say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me." sec. 84: 89-95. similar passages of particularization frequently occur in other revelations. the following is a notable example: "all thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the gospel of jesus christ; and also if there be bounds set to the heavens or to the seas; or to the dry land, or to the sun, moon, or stars; all the times of their revolutions; all the appointed days, months and years, and all the days of their months and years, and all their glories, laws and set times, shall be revealed in the days of the dispensation of the fullness of times, according to that which was ordained in the midst of the council of the eternal god of all other gods, before the world was" (doc. and cov., sec. 121: 29-31). _7. the evidences of identity in grandeur of style_. one other peculiarity in the inspired style of the prophet is seen in a certain growing grandeur in statement, by means of repetitions--repetitions, too, that make a paragraph fairly scintillate with prismatic hues as well as giving to it a _crescendo_ of emphasis: for example, in speaking of the glory that shall come to those who keep covenant with the lord, it is written in this revelation on marriage: "and they shall pass by the angels, and the gods which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fullness and a continuation of the seeds for ever and ever. then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. then shall they be gods, because they have all power, and the angels are subject unto them" [e] (verses 19-21). [footnote e: i have taken liberty of placing the lines in poetic form, to which they so readily lend themselves, that they may be the more readily compared with the verses from another revelation which follows from doc. and cov., sec 84.] with this compare the following: {xlv} "the power and authority of the higher or melchisedek, priesthood, is to hold the keys of all the spiritual blessings of the church--to have the privilege of receiving the mysteries of the kingdom of heaven--to have the heavens opened unto them--to commune with the general assembly and church of the first born, and to enjoy the communion and presence of god the father, and jesus the mediator of the new covenant" (sec. 107: 18, 19). also this: "and if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. the son of man hath descended below them all; art thou greater than he?" and as covering both the two last peculiarities--particularization of things and a growing grandeur in statement by repetition, consider the following passage: "i the almighty have laid my hands upon the nations, to scourge them for their wickedness: and plagues shall go forth, and they shall not be taken from the earth until i have completed my work which shall be cut short in righteousness, until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying- the lord hath brought again zion; the lord hath redeemed his people, israel, according to the election of grace, which was brought to pass by the faith and covenant of their fathers. the lord hath redeemed his people, and satan is bound and time is no longer: the lord hath gathered all things in one: the lord hath brought down zion from above. the lord hath brought up zion from beneath. the earth hath travailed and brought forth her strength: and truth is established in her bowels: and the heavens have smiled upon her: and she is clothed with the glory of her god: for he stands in the midst of his people: glory, and honor, and power, and might, be ascribed to our god; for he is full of mercy, justice, grace and truth, and peace, for ever and ever. amen. {xlvi} it should be remarked, in conclusion, that these peculiarities of scope, structure, phraseology, re-appearance of principles, texture of composition and the like, which identify this revelation on marriage as the composition of joseph smith (under the inspiration of the lord, of course) are not forced into the revelation. its composition gives no evidence of being a conglomerate of joseph smith's thought-gems held together by some one else's clay. it is all of one piece, it is not patch work. unity above all things is characteristic of it. words, phrases, sentences, ideas all blend together, preserving strict unity of style and that style joseph smith's. no one else could have written it. the literary peculiarities of that revelation as readily proclaim it to be joseph smith's composition to those familiar with his literary style, as the contour of his face, the form of his features, the color of his hair and eyes, the tint of his complexion, the intonation of his voice, together with his form and bearing would reveal his physical personality to those who familiarly knew him in life. there will be no doubt whatever as to joseph smith being the author of it in the minds of those who will give it literary analysis. whatever has come of it, or whatever may come of it in the future, joseph smith is the author of that revelation, and is responsible before god and the world for the introduction of that marriage law into the church--the law that contemplates marriage as an eternal union, and the rightfulness of a plurality of wives under certain conditions and divine sanctions, when permissible under the laws of the land and the law of the church. history of the church of jesus christ of latter-day saints. vol. v. history of the church of jesus christ of latter-day saints. period 1. history of joseph smith, the prophet. chapter i. inauguration of endowment ceremonies--perfidy and exposure of john c. bennett--his resignation as mayor of nauvoo--epistle of the high council to the saints. _tuesday, may 3, 1842_.--passed the day mostly with my family. [sidenote: inauguration of endowment ceremonies.] _wednesday, 4_.--i spent the day in the upper part of the store, that is in my private office (so called because in that room i keep my sacred writings, translate ancient records, and receive revelations) and in my general business office, or lodge room (that is where the masonic fraternity meet occasionally, for want of a better place) in council with general james adams, of springfield, patriarch hyrum smith, bishops newel k. whitney and george miller, and president {2} brigham young and elders heber c. kimball and willard richards, instructing them in the principles and order of the priesthood, attending to washings, anointings, endowments and the communication of keys pertaining to the aaronic priesthood, and so on to the highest order of the melchisedek priesthood, setting forth the order pertaining to the ancient of days, and all those plans and principles by which any one is enabled to secure the fullness of those blessings which have been prepared for the church of the first born, and come up and abide in the presence of the eloheim in the eternal worlds. in this council was instituted the ancient order of things for the first time in these last days. and the communications i made to this council were of things spiritual, and to be received only by the spiritual minded: and there was nothing made known to these men but what will be made known to all the saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the weakest of the saints; therefore let the saints be diligent in building the temple, and all houses which they have been, or shall hereafter be, commanded of god to build; and wait their time with patience in all meekness, faith, perseverance unto the end, knowing assuredly that all these things referred to in this council are always governed by the principle of revelation. [a] [footnote a: this is the prophet's account of the introduction of the endowment ceremonies in this dispensation, and is the foundation of the sacred ritual of the temples. there has been some controversies as to the time when these ceremonies were introduced into the church. a sect styling itself the "re-organized church," even goes so far as to claim that these ceremonies were not introduced into the church by the prophet joseph smith at all, but on the contrary claim that they had their origin with brigham young and the apostles who followed him in the migration from nauvoo to great salt lake valley in utah. the evidence, however, against such claims, is overwhelming. first, the statement of the prophet in the text above. second, a previous allusion to the same thing in his remarks at nauvoo, on the 6th of january, 1842. (see history of the church, vol. iv. p. 492.) third, the same ceremonies are referred to in the revelation of jan. 19, 1841, in which washings, anointings, conversations, statutes, judgments, etc., are explicitly referred to. (history of the church, vol. iv, p. 277.) in addition to this evidence also, ebenezer robinson, associate editor of the _times and seasons_ when that periodical was founded by don carlos smith and himself, and who at the death of don carlos smith, 1841, became editor-in-chief of that periodical, and so continues until the 15th of march, 1842--declares that such ceremonies as are alluded to in the text were inaugurated by special action of the prophet as early as 1843. mr. robinson subsequently left the church, but when in 1890, the aforesaid self-styled "re-organized church" persisted in claiming that joseph smith the prophet did not inaugurate these temple ceremonies, he published an article in the magazine he was then conducting, called _the return_, in which he bears emphatic testimony to the effect above stated, namely, that all these ceremonies were introduced into the church by the prophet joseph smith at least as early as 1843. (see _the return_, vol. ii, no. 4, p. 252)] _thursday, 5_.--general adams started for springfield, {3} and the remainder of the council of yesterday continued their meeting at the same place, and myself and brother hyrum received in turn from the others, the same that i had communicated to them the day previous. the city of hamburg, the commercial emporium of germany, was destroyed by fire, about this time. _friday, 6_.--i attended the legion officers' drill in the morning, and visited lyman wight, who was sick. _saturday, 7.--_ _legion history_. the nauvoo legion was on parade by virtue of an order of the 25th of january, 1842, and was reviewed by lieutenant-general joseph smith, who commanded through the day. one year since, the legion consisted of six companies; today of twenty-six companies, amounting to about two thousand troops. the consolidated staff of the legion with their ladies, partook of a sumptuous dinner at the house of the commander-in-chief, between one and three o'clock, p. m. the weather was very fine. in the afternoon the legion was separated into cohorts, and fought an animated sham battle; the first cohort under the command of general wilson law, the second under general charles c. rich. at the close of the parade, lieutenant-general joseph smith delivered a most animated and appropriate address, in which he remarked "that his soul was never better satisfied than on this occasion." such was the curious and interesting excitement which prevailed at the time, in the surrounding country, about the legion, that judge douglas adjourned the circuit court, then in session at carthage, and came with some of the principal lawyers, to see the splendid military parade of the legion; upon notice of which being given to general smith, he immediately invited them to partake of the repast prepared as above. {4}[sidenote: general john c. bennett's perfidy.] in addition to this quotation, i would remark that the day passed very harmoniously, without drunkenness, noise or confusion. there was an immense congregation of spectators, and many distinguished strangers expressed much satisfaction. but one thing i will notice: i was solicited by general bennett to take command of the first cohort during the sham battle; this i declined. general bennett next requested me to take my station in the rear of the cavalry, without my staff, during the engagement; but this was counteracted by captain a. p. rockwood, commander of my life guards, who kept close to my side, and i chose my own position. and if general bennett's true feelings toward me are not made manifest to the world in a very short time, then it may be possible that the gentle breathings of that spirit, which whispered me on parade, that there was mischief concealed in that sham battle, were false; a short time will determine the point. let john c. bennett answer at the day of judgment, "why did you request me to command one of the cohorts, and also to take my position without my staff, during the sham battle, on the 7th of may, 1842, where my life might have been the forfeit, and no man have known who did the deed?" the following diagram shows the position in which the legion was drawn up: {5} [diagram: legion's position during parade.] [sidenote: earthquakes in st. domingo.] a violent shock of an earthquake is reported to have been experienced at the island of st. domingo, at twenty minutes past seven, p. m. it was also felt at st. marc, gonaives, and cape haytien, and at various places from port-au-prince, to the base of the rocky mountains, comprising a distance of 1,500 miles. at santiago de cuba the cathedral and several extensive buildings were prostrated. about ten thousand persons were killed at cape haytien. {6}_sunday, 8_.--attended meeting at the grove, and heard elder rigdon preach. after meeting many persons were baptized, some in the font, others in the river. eighty persons killed and as many wounded, by an accident on the paris and versailles railroad, the carriages being consumed by fire, and their passengers roasted alive. _monday, 9_.--spent the day with my family. _tuesday, 10_.--transacted a variety of business at the store, printing office, &c. [sidenote: the work in england.] by letter from elder levi richards, dated at liverpool, we learn that the work is progressing in the north of england, namely, carlisle, brampton, burnstones, alstone, and newcastle-upon-tyne, where he has been laboring for a few weeks. _wednesday, 11_.--called with my clerk at brother joseph w. coolidge's to examine a new cabinet for the temple recorder's office; also called at bishop knight's; dictated several letters and other items of a business nature. _thursday, 12_.--dictated a letter to elder rigdon concerning certain difficulties, or surmises which existed and attended the meeting of the female relief society, the house being filled to overflowing. there was a heavy thunderstorm at the close of the meeting. _friday, 13_.--received a letter from sidney rigdon in reply to mine of yesterday. spent most of the day in my garden and with my family. dictated the following letter to horace r. hotchkiss, esq. _the prophet's letter to horace r. hotchkiss.--explaining why the former had taken advantage of the bankrupt law_. dear sir--i proceed without delay to give a hasty reply to yours of the 12th ultimo, just received. my engagements will not admit of a lengthy detail of events and circumstances which have transpired to bring about that state of things which now exists in this place, as before {7} you receive this you will probably be apprised of the failure of myself and brethren to execute our designs in paying off our contracts, or in other words, that we have been compelled to pay our debts by the most popular method; that is by petitioning for the privilege of general bankruptcy, a principle so popular at the present moment throughout the union. a pressure of business has been sufficient excuse for not giving you earlier notice, although it could have been of no real use to you, yet i wish you to understand our intentions to you and your company, and why we have taken the course we have. you are aware, sir, in some measure of the embarrassment under which we have labored through the influence of mobs and designing men, and the disadvantageous circumstances under which we have been compelled to contract debts in order to our existence, both as individuals and as a society, and it is on account of this as well as a pressure on us for debts absolutely unjust in themselves, that we have been compelled to resort to the course we have [taken] to make a general settlement, and this we deferred to the last moment, hoping that something would turn in our favor, so that we might be saved the painful necessity of resorting to such measures, to accomplish which, justice demanded a very different course from those who are justly our debtors, but demanded in vain. we have been compelled to the course we have pursued, and you are aware, sir, that all have to fare alike in such cases. but, sir, you have one, yea, two things to comfort you; our faith, intention and good feeling remain the same to all our creditors, and to none more than yourself; and secondly, there is property sufficient in the inventory to pay every debt, and some to spare, according to the testimony of our solicitors, and the good judgment of others; and if the court will allow us some one for assignee, who will do justice to the cause, we confidently believe that yourself and all others will get their compensation in full, and we have enough left for one loaf more for each of our families. yes, and i have no doubt you will yet, and in a short time, be enabled to have your pay in full, in the way i have before proposed, or some other equally advantageous, but money is out of sight, it might as well be out of mind, for it cannot be had. rest assured, dear sir, that no influence or exertion i can yet make shall be wanting to give you satisfaction, and liquidate your claims, but for a little season you are aware that all proceedings are staid; but i will seek the earliest moment to acquaint you with anything new in this matter. i remain, sir, with sentiments of respect, your friend and well-wisher, joseph smith. {8}[sidenote: interview with sidney rigdon.] in the evening i walked with elder richards to the post office, and had an interview with elder rigdon, concerning certain evil reports put in circulation by francis m. higbee, about some of elder rigdon's family, and others; much apparent satisfaction was manifested at the conversation, by elder rigdon; and elder richards returned with me to my house. [sidenote: moral improvement of nauvoo.] _saturday, 14_.--i attended city council in the morning, and advocated strongly the necessity of some active measures being taken to suppress houses and acts of infamy in the city; for the protection of the innocent and virtuous, and the good of public morals; showing clearly that there were certain characters in the place, who were disposed to corrupt the morals and chastity of our citizens, and that houses of infamy did exist, upon which a city ordinance concerning brothels and disorderly characters was passed, to prohibit such things. it was published in this day's _wasp_. i also spoke at length for the repeal of the ordinance of the city licensing merchants, hawkers, taverns, and ordinaries, desiring that this might be a free people, and enjoy equal rights and privileges, and the ordinances were repealed. after council, i worked in my garden, walked out in the city, and borrowed two sovereigns to make a payment. brother amos fielding arrived from liverpool. it was reported in nauvoo, that ex-governor boggs of missouri had been shot. [sidenote: branch organization for philadelphia authorized.] i granted the petition of j. b. nicholson, and about seventy other members of the church in philadelphia, for the organization of a branch of the church in the north part of the city, dated april 22nd, and my doings were sanctioned by the twelve, who at the same time silenced {9} elder benjamin winchester for not following counsel. _sunday, 15_.--attended meeting at the stand. news of the attempted assassination of governor boggs was confirmed by general report, and was mentioned on the stand. [sidenote: general conference in england.] a general conference was held in the new corn exchange, manchester, england, president parley p. pratt presiding. there were present at the opening of the conference, high priests, 14; elders, 50; priests, 64; teachers, 37; deacons, 8. the representation of the church was as follows: manchester conference represented by charles miller, consists of 1,531 members, 36 elders, 79 priests, 50 teachers, 19 deacons, and includes the branches of manchester, duckinfield, bolton, stockport, pendlebury, whitefield, heatons, eccles, oldham, rochdale, leeds, radcliffe, bridge and blakely. liverpool conference, represented by john greenhow, consists of 570 members, 23 elders, 26 priests, 21 teachers, 10 deacons, and includes the branches of liverpool, warrington and newton, st. helens, isle of man, wales, and york. preston conference, represented by elder struthars, consists of 665 members, 16 elders, 22 priests, 15 teachers, 3 deacons, and includes the branches of preston, penworthen, longton, southport, farrington, hunter's hill, kendal, brigsteer, holme, lancaster, and euxton birth. clitheroe conference represented by thomas ward, consists of 325 members, 15 elders, 23 priests, 17 teachers, 6 deacons, and includes the branches of clitheroe, chatburn, waddington, downham, blackburn, burnley, accrington, ribchester, chaidgley, and grindleton. london conference, represented by lorenzo snow, consists of 400 members, 14 elders, 32 priests, 7 teachers, 8 deacons, and includes the branches of london, woolwich, bedford, wybosson, thorncut, honeydon, irchester, and waddon. macclesfield conference, represented by james galley, consists of 238 members, 8 elders, 23 priests, 14 teachers, 9 deacons, and includes the branches of macclesfield, congleton, bollington, middlewich, northwich and plumbley. birmingham conference, represented by j. riley, consists of 309 members, 11 elders, 18 priests, 12 teachers, 5 deacons, and includes {10} the branches of birmingham, great's green, west broomwich, oldbury, allchurch, dudley, wolverhampton, and ashby wolds. staffordshire conference, represented by alfred cordon, consists of 507 members, 25 elders, 54 priests, 23 teachers, 14 deacons, and includes the branches of hanley, burslem, stoke, newcastle, baddaley edge, bradley green, knutton heath, lane end, audlem, prees, tunstall, leek, longport, tittensor heath, doncaster, sheffield and brampton. garway conference, represented by john needham, consists of 197 members, 2 elders, 12 priests, 7 teachers, 2 deacons, and includes the branches of garway, abergavenny, monmouth, keven, orcop, and euyasharrold. cheltenham conference, represented by theodore curtis, consists of 540 members, 8 elders, 22 priests, 12 teachers, 4 deacons, and includes the branches of newbury hill, rock hill, earl's common, pinvin, dounton beaucamp, edge hills, little dean, woodside, ponsett, killcott, frogsmarsh, red marley, bran green, apperley, deerhurst, cheltenham, norton, and bristol. froom's hill conference, represented by william kay, consists of 1,101 members, 24 elders, 56 priests, 24 teachers, 12 deacons, and includes the branches of moor end's cross, ridgway cross, dun's close, old storridge, broomyard's downs, clifton, widbourn, brinesteed, woofren common, ashfield, malvern hill, palle house, callwell, ledbury, shaken hill, lugwardine, marden, bushbank, leominster, ball gate, coom's move, stoke's lane, froom's hill, stanley hill, easthampton, and worcester broad heath. edinburgh conference, represented by george d. watt, consists of 271 members, 13 elders, 19 priests, 7 teachers, 3 deacons, and includes the branches of edinburgh, wemyss, and sterling. glasgow conference represented by john mcauley, consists of 564 members, 22 elders, 30 priests, 26 teachers, 15 deacons, and includes the branches of glasgow, thorny bank, shaw, toll cross, airdrie, renfrew, paisley, johnson, bridge of weir, kilbirnie, bonshill, greenock, brechenney, nelson, campsie and ayr. brampton conference, represented by richard benson, consists of 171 members, 6 elders, 11 priests, 7 teachers, 2 deacons, and includes the branches of carlisle, brampton, alston, and newcastle-upon-tyne. irish conference, represented by david wilkie, consists of 71 members, 1 elder, 1 priest, 2 teachers, 1 deacon, and includes the branches of hillsborough, and crawfoot's burn. bradford and york, represented by henry cuerden, consists of 54 members, 1 elder, 4 priests, 2 teachers, 1 deacon. total connected with the church at the present time, in england, {11} ireland, and scotland, members, 7,514; elders, 220, priests, 421; teachers, 110. _monday, 16_.--i was transacting business at the store until 10 o'clock a. m. then at home. in the afternoon at the printing office, in council with brothers young, kimball and richards and others. i published in this day's _times and seasons_ the following _fac-simile_ from the book of abraham. [b] [footnote b: the _fac-simile_ referred to will be found on page 523 of vol. iv of this history, where it is published in connection with an explanation of the various figures on the plate and preceding the prophet's translation of the book of abraham, taken from the _times and seasons_.] [sidenote: attitude of the press.] several of the most widely circulated papers are beginning to exhibit "mormonism" in its true light. the first out of a _fac-simile_ from the book of abraham, has been republished both in the new york _herald_ and in the _dollar week bostonian_, as well as in the _boston daily ledger_, edited by mr. bartlett; together with the translation from the book of abraham. _tuesday, 17_.--i was about home, and at the office through the day. in the evening went to brother john snyder's to see clark leal, of fountain green, concerning a quarter section of land. _affidavit of john c. bennett_. state of illinois, city of nauvoo, personally appeared before me, daniel h. wells, an alderman of the said city of nauvoo, john c. bennett, who being duly sworn, according to law, desposeth and sayeth, that he was never taught anything in the least contrary to the strictest principles of the gospel, or of virtue or of the laws of god or man, under any circumstances, or upon any occasion, either directly or indirectly, in word or deed, by joseph smith, and that he never knew the said smith to countenance any improper conduct whatever either in public or private; and that he never did teach to me in private that an illegal, illicit intercourse with females, was under any circumstance justifiable, and that i never knew him to so teach others. john c. bennett. sworn to and subscribed before me, this 17th day of may, a. d. 1842. daniel h. wells, alderman. {12}john c. bennett resigned the office of mayor of nauvoo. _wednesday, 18_.--rode on horseback, accompanied by dr. richards and clark leal, to john benbow's, and searched out the n. e. quarter of section 15, 6 n. 8 w. and contracted for the refusal of the same, at three dollars per acre; dined at brother benbow's, visited brother sayer's, &c., which, with business at the different offices, closed the day. there was a general representation of the branches in the eastern states, at a conference of the church at new york. [sidenote: resignation of bennett as mayor of nauvoo.] _thursday, 19_.--it rained, and i was at home until one o'clock; when i attended a special session of the city council. john c. bennett having discovered that his whoredoms and abominations were fast coming to light, and that the indignation of an insulted and abused people were rising rapidly against him, thought best to make a virtue of necessity, and try to make it appear that he was innocent, by resigning his office of mayor, which the council most gladly accepted; and joseph smith was elected mayor of the city of nauvoo by the council, and hyrum smith vice-mayor. while the election was going forward, i received and wrote the following revelation: _revelation_. verily thus saith the lord unto you, my servant joseph, by the voice of my spirit, hiram kimball has been insinuating evil, and forming evil opinions against you, with others; and if he continue in them, he and they shall be accursed, for i am the lord thy god, and will stand by thee and bless thee. amen. this i threw across the room to hiram kimball, one of the councillors. after the election, i spoke at some length concerning the evil reports which were abroad in the city concerning myself, and the necessity of counteracting the {13} designs of our enemies, establishing a night watch, &c., whereupon the council resolved that the mayor be authorized to establish a night watch, and control the same. william smith was elected councilor in place of joseph smith, elected mayor; george a. smith councilor, in place of hugh mcfall, removed from the city. on account of the reports in circulation in the city this day, concerning the ex-mayor, and to quiet the public mind, before the council closed, i asked john c. bennett if he had aught against me, when dr. bennett arose, before the council and a house filled with spectators, and replied: _statement of john c. bennett before the city council_. i know what i am about, and the heads of the church know what they are about, i expect; i have no difficulty with the heads of the church. i publicly avow that any one who has said that i have stated that general joseph smith has given me authority to hold illicit intercourse with women is a liar in the face of god. those who have said it are damned liars; they are infernal liars. he never either in public or private gave me any such authority or license, and any person who states it is a scoundrel and a liar. i have heard it said, that i would become a second avard, by withdrawing from the church, and that i was at variance with the heads, and would use an influence against them, because i resigned the office of mayor. this is false, i have no difficulty with the heads of the church, and i intend to continue with you, and hope the time may come when i may be restored to full confidence, fellowship, and my former standing in the church, and that my conduct may be such as to warrant my restoration, and should the time ever come that i may have the opportunity to test my faith, it will then be known whether i am a traitor or true man. i then said to him, "will you please state definitely whether you know anything against my character, either in public or private?" general bennett replied, "i do not. in all my intercourse with general smith, in public and in private, he has been strictly virtuous." i then made some pertinent remarks before the council, concerning those who had been guilty of circulating false reports, &c., and said: {14}let one twelve months see if brother joseph is not called for, to go to every part of the city to keep them out of their graves; and i turn the keys upon them from this hour, if they will not repent and stop their lyings and surmisings, let god curse them, and let their tongues cleave to the roofs of their mouths. [sidenote: charges against robert d. foster.] _friday, 20_.--charges having been preferred against robert d. foster, by samuel h. smith before a special council, for abusive language towards samuel h. smith; also for abusing the marshal of the city, i spent the day in council, and such was the proof against foster, i had considerable labor to get him clear, even after his confession, which i desired to do, hoping he would amend. _saturday, 21_.--i spent the day with the high council of nauvoo, investigating the case of robert d. foster, chauncey l. higbee and others. _sunday, 22_.--i spent the day mostly at home. in looking at the papers, i discovered the following in the quincy _whig_: assassination of ex-governor boggs of missouri. lilburn w. boggs, late governor of missouri, was assassinated at his residence in independence, missouri, by an unknown hand, on the 6th instant. he was sitting in a room by himself, when some person discharged a pistol loaded with buckshot, through an adjoining window, three of the shots took effect in his head, one of which penetrated the brain. his son, a boy, hearing the report of the pistol, ran into the room in which his father was seated, and found him in a helpless situation, upon which he gave the alarm. footprints were found beneath the window, and the pistol which gave the fatal shot. the governor was alive on the seventh, but no hopes are entertained of his recovery. a man was suspected, and is probably arrested before this. there are several rumors in circulation in regard to the horrid affair; one of which throws the crime upon the mormons, from the fact, we suppose, that mr. boggs was governor at the time, and in no small degree instrumental in driving them from the state. smith, too, the mormon prophet, as we understand, prophesied, a year or so ago, his death by {15} violent means. hence, there is plenty of foundation for rumor. the citizens of independence had offered a reward of $500 for the murderer. i went to the editor's office, and inserted the following in the _wasp_: nauvoo, illinois, may 22, 1842. _mr. bartlett_: dear sir:--in your paper (the _quincy whig_) of the 21st instant, you have done me manifest injustice in ascribing to me a prediction of the demise of lilburn w. boggs, esq., ex-governor of missouri, by violent hands. boggs was a candidate for the state senate, and, i presume, fell by the hand of a political opponent, with "his hands and face yet dripping with the blood of murder;" but he died not through my instrumentality. my hands are clean, and my heart pure, from the blood of all men. i am tired of the misrepresentation, calumny and detraction, heaped upon me by wicked men; and desire and claim, only those principles guaranteed to all men by the constitution and laws of the united states and of illinois. will you do me the justice to publish this communication? and oblige, yours respectfully, [signed] joseph smith. _an epistle of the high council of the church of jesus christ of latter-day saints in nauvoo, to the saints scattered abroad, greeting_: dear brethren:--inasmuch as the lord hath spoken, and the commandment hath gone forth for the gathering together of his people from babylon, that "they partake not of her sins, and receive not of her plagues;" it seemeth, "good unto us, and also to the holy ghost" to write somewhat for your instruction, in obeying that commandment. that you have no need that we exhort you to the observance of this commandment, is evident; for you yourselves know that this is that which was spoken by the lord, in the parable of the tares of the field, who promised, that in the harvest he would say to the servant "gather the wheat into my barn;" the signs of the times proclaim this--the end of the world; and thus admonish us to the performance of this duty. "yet notwithstanding the spirit testifieth of these things, and you desire with great anxiety to gather with the saints; yet are many of you hindered even to this day;" so that _to will_ to obey the commandment is present; but how to perform, you find not. feeling, therefore, the {16} responsibility binding on you to observe the statutes and commandments of the lord, and living in the midst of a generation that are ignorant of what the mind of the lord is concerning his people, and of the things that belong to their peace; we are well aware of the embarrassments under which many of you labor in endeavoring to obey the laws pertaining to your salvation. it is then no marvel that in this day when darkness covers the earth, and gross darkness the people, that this generation who know not the day of their visitation, nor the dispensation of the fullness of times in which they live, should mock at the gathering together of the saints for salvation, as did the antediluvians at the mighty work of righteous noah, in building an ark in the midst of the land, for the salvation of his home by water; seeing then that such "blindness hath happened to the gentile world, which to them is an evident token of perdition, but to you of salvation," and that of god, think it not strange that you should have to pass through the like afflictions which all your brethren the saints in all ages have done before you; to be reviled, persecuted, and hated of all men, for the name of christ and the gospel's sake, is the portion which all saints have had to partake, who have gone before you. you then can expect no better things than that there be men of corrupt minds, reprobate concerning the truth, who will evil entreat you, and unjustly despoil you of your property and embarrass you in pecuniary matters, and render it the more difficult to obey the command to gather with the saints; pretending to do god's service, "whose judgment now lingereth not, and their damnation slumbereth not." but, brethren, with all these considerations before you, in relation to your afflictions, we think it expedient to admonish you, that you bear, and forbear, as becometh saints, and having done all that is lawful and right, to obtain justice of those that injure you, wherein you come short of obtaining it, commit the residue to the just judgment of god, and shake off the dust of your feet as a testimony of having done so. finally, brethren, as it is reported unto us, that there be some who have not done that which is lawful and right, but have designedly done injury to their neighbor or creditor by fraud, or otherwise, thinking to find protection with us in such iniquity; let all such be warned and certified, that with them we have no fellowship, when known to be such, until all reasonable measures are taken to make just restitution to those unjustly injured. now, therefore, let this epistle be read in all the branches of the church, as testimony, that as representatives thereof, we have taken righteousness for the girdle of our loins, and faithfulness for the girdle of our reins, "and that for zion's sake we will not rest; and for jerusalem's sake we will not hold our peace, until the {17} righteousness thereof go forth as brightness, and the salvation thereof, as a lamp that burneth." your brethren and servants in the kingdom and patience of jesus. william marks, austin cowles, charles c. rich, presidents. james allred, elias higbee, george w. harris, aaron johnson, william huntington, sen., henry g. sherwood, samuel e. bent, lewis d. wilson, david fullmer, thomas grover, newel knight, leonard soby. attest: hosea stout, clerk. may 22, 1842. {18} chapter ii. actions in relation to john c. bennett et al.--the prophet's instructions to the relief society--treatise on the "holy ghost"--william law's defense of the saints--the prophet's address to the church. _monday, may 23, 1842_.--i called a special session of the city council, at which dimick b. huntington was elected coroner of the city of nauvoo. [sidenote: the fall of chauncey l. higbee.] _tuesday, 24_.--chauncey l. higbee was cut off from the church by the high council, for unchaste and unvirtuous conduct towards certain females, and for teaching it was right, if kept secret, &c. he was also put under $200 bonds to keep the peace, on my complaint against him for slander, before ebenezer robinson, justice of the peace. _wednesday, 25_.--i spent the day in counseling the bishops, and assisting them to expose iniquity. notice was this day given to john c. bennett, that the first presidency, twelve, and bishops had withdrawn fellowship from him, and were about to publish him in the paper, but on his humbling himself, and begging we would spare him from the paper, for his mother's sake, the notice was withdrawn from the paper. [sidenote: confessions of john c. bennett.] _thursday, 26_.--this forenoon i attended a meeting of nearly a hundred of the brethren in the lodge room, to whom john c. bennett acknowledged his wicked and licentious conduct toward certain females in nauvoo, and that he was worthy of the severest chastisements, and cried like a {19} child, and begged that he might be spared, in any possible way; so deep was his apparent sense of his guilt and unfitness for respectable society; so deeply did he feign, or really feel contrition for the moment, that he was forgiven still. i plead for mercy for him. [sidenote: the prophet's political attitude.] at one p. m. i attended a large and respectable meeting of the citizens of nauvoo, near the temple, and addressed them on the principles of government, at considerable length, showing that i did not intend to vote the whig or democratic ticket as such, but would go for those who would support good order, &c. the meeting nominated candidates for senators, representatives, and other officers, and expressed their entire disapprobation of the _quincy whig_, relative to my being concerned against governor boggs. i met with the ladies' relief society, and gave them a short address; a synopsis was reported by miss e. r. snow. _address of the prophet to the relief society_. president joseph smith read the 14th chapter of ezekiel--said the lord had declared by the prophet, that the people should each one stand for himself, and depend on no man or men in that state of corruption of the jewish church--that righteous persons could only deliver their own souls--applied it to the present state of the church of jesus christ of latter-day saints--said if the people departed from the lord, they must fall--that they were depending on the prophet, hence were darkened in their minds, in consequence of neglecting the duties devolving upon themselves, envious towards the innocent, while they afflict the virtuous with their shafts of envy. there is another error which opens a door for the adversary to enter. as females possess refined feelings and sensitiveness, they are also subject to overmuch zeal, which must ever prove dangerous, and cause them to be rigid in a religious capacity--[they] should be armed with mercy, notwithstanding the iniquity among us. said he had been instrumental in bringing iniquity to light--it was a melancholy thought and awful that so many should place themselves under the condemnation of the devil, and going to perdition. with {20} deep feeling he said that they are fellow mortals, we loved them once, shall we not encourage them to reformation? we have not [yet] forgiven them seventy times seven, as our savior directed; perhaps we have not forgiven them once. there is now a day of salvation to such as repent and reform;--and they who repent not should be cast out from this society; yet we should woo them to return to god, lest they escape not the damnation of hell! where there is a mountain top, there is also a valley--we should act in all things on a proper medium to every immortal spirit. notwithstanding the unworthy are among us, the virtuous should not, from self importance, grieve and oppress needlessly, those unfortunate ones--even these should be encouraged to hereafter live to be honored by this society, who are the best portions of the community. said he had two things to recommend to the members of this society, to put a double watch over the tongue: no organized body can exist without this at all. all organized bodies have their peculiar evils, weaknesses and difficulties, the object is to make those not so good reform and return to the path of virtue that they may be numbered with the good, and even hold the keys of power, which will influence to virtue and goodness--should chasten and reprove, and keep it all in silence, not even mention them again; then you will be established in power, virtue, and holiness, and the wrath of god will be turned away. i have one request to make of the president and members of the society, that you search yourselves--the tongue is an unruly member--hold your tongues about things of no moment--a little tale will set the world on fire. at this time, the truth on the guilty should not be told openly, strange as this may seem, yet this is policy. we must use precaution in bringing sinners to justice, lest in exposing these heinous sins we draw the indignation of a gentile world upon us (and, to their imagination, justly too). it is necessary to hold an influence in the world, and thus spare ourselves an extermination; and also accomplish our end in spreading the gospel, or holiness, in the earth. if we were brought to desolation, the disobedient would find no help. there are some who are obedient, yet men cannot steady the ark--my arm cannot do it--god must steady it. to the iniquitous show yourselves merciful. i am advised by some of the heads of the church to tell the relief society to be virtuous, but to save the church from desolation and the sword; beware, be still, be prudent, repent, reform, but do it in a way not to destroy all around you. i do not want to cloak iniquity--all things contrary to the will of god, should be cast from us, but don't do more hurt than good, with your tongues--be pure in heart. jesus designs to save the people out of their sins. said jesus, "ye shall do the work, which ye see me do." these are the grand key-words for the society to act upon. if i were not in your midst to aid and counsel you, {21} the devil would overcome you. i want the innocent to go free--rather spare ten iniquitous among you, than condemn one innocent one. "fret not thyself because of evil doers." god will see to it. _friday, 27_.--had an attack of a bilious nature, stayed at home, took some medicine. _saturday, 28_.--convalescent. walked to the store with emma, transacted some business in the city. at eight in the evening, called at the printing office, with the night watch, to see the _wasp_. violent shocks of earthquakes were experienced in greece about this time. the high council were in session, as they had been from day to day through the week, investigating charges against various individuals for unvirtuous conduct, committed through the teachings and influence of john c. bennett; several were cut off, and some were forgiven on confession. _sunday, 29_.--i was at home; and about the city engaged in counselling the brethren, &c., and also on monday and tuesday, the 30th, and 31st. _wednesday, june 1_.--i attended a political meeting in the grove, for the nomination of county officers, for the county at large, in which i concurred, with the exception of the candidate for the sheriffalty, and spoke in favor of the proceedings. a general conference was held in the exchange, manchester, england, elder parley p. pratt, presiding, at which 16 conferences were represented, comprising 7,514 members, 220 elders, 421 priests, and 110 teachers. _thursday, 2_.--rode out with brother bowen and my clerk, and sold lot 1 in block 143. the state of michigan repudiated its debt for $2,350,000. _friday, 3_.--in the forenoon i rode out in the city, and sold to brother harmer lot 1 in block 123, and in the afternoon rode to brother john benbow's, on horseback, accompanied by emma and others. {22} _saturday, 4_.--at the printing office in the morning, and heard letters read from grand master jonas, dr. king and mr. helme, concerning john c. bennett's expulsion from the masonic lodge in ohio. in the afternoon paid e. b. nourn $505 for land bought of hugh mcfall, and settled with the heirs of edward lawrence at my house, assisted by newel k. whitney and my clerk. [sidenote: discourse by the prophet.] _sunday, 5_.--i preached this morning to a large congregation. the subject matter of my discourse was drawn from 32nd and 33rd chapters of ezekiel, wherein it was shown that old pharaoh was comforted and greatly rejoiced that he was honored as a kind of king devil over those uncircumcised nations that go down to hell for rejecting the word of the lord, notwithstanding his mighty miracles, and fighting the saints; the whole exhibited as a pattern to this generation, and the nations now rolling in splendor over the globe, if they do not repent, that they shall go down to the pit also and be rejoiced over, and ruled over by old pharaoh, king-devil of mobocrats, miracle-rejecters, saint-killers, hypocritical priests, and all other fit subjects to fester in their own infamy. _monday, 6_.--i rode on the prairie to view some land, accompanied by brother yearsley and my clerk; dined at brother lot's, and returned home; when i approved of a series of resolutions passed by a court martial of the nauvoo legion. _tuesday, 7_.--sold david d. yearsley a quarter section of land. quite a snowstorm is reported in many parts of the new england and middle states. _wednesday, 8_.--i was about home. sent dr. richards to carthage on business. on his return, old charley, while on a gallop, struck his knees and breast instead of his feet, fell in the street, and rolled over in an instant, and the doctor narrowly escaped with his life. it was a {23} trick of the devil to kill my clerk. similar attacks have been made on myself of late, and satan is seeking our destruction on every hand. _thursday, 9_.--at home, and about the neighborhood, attending to domestic affairs, and the business of the church. _minutes of meeting of the female relief society, at the grove, nauvoo, june 9, 1842, (reported by miss e. r. snow.)_ president joseph smith opened the meeting by prayer, and then addressed the congregation on the design of the institution. said it is no matter how fast the society increases, if all the members are virtuous; that we must be as particular with regard to the character of members now, as when the society was first started; that sometimes persons wish to crowd themselves into a society of this kind when they do not intend to pursue the ways of purity and righteousness, as if the society would be a shelter to them in their iniquity. he said that henceforth no person shall be admitted, but by presenting regular petitions, signed by two or three members in good standing in the society, and whoever comes in must be of good report. objections having been previously made against mahala overton, they were now removed; after which president joseph smith continued his address; said he was going to preach mercy. suppose that jesus christ and holy angels should object to us on frivolous things, what would become of us? we must be merciful to one another, and overlook small things. respecting the reception of sister overton, president joseph smith said: it grieves me that there is no fuller fellowship; if one member suffer all feel it; by union of feeling we obtain power with god. christ said he came to call sinners to repentance, to save them. christ was condemned by the self-righteous jews because he took sinners into his society; he took them upon the principle that they repented of their sins. it is the object of this society to reform persons, not to take those that are corrupt and foster them in their wickedness; but if they repent, we are bound to take them, and by kindness sanctify and cleanse them from all unrighteousness by our influence in watching over them. nothing will have such influence over people as the fear of being disfellowshiped by so goodly a society as this. then take sister overton, as jesus received sinners into his bosom. sister overton, in the name of the lord, i now make you free. nothing is so much calculated to lead people to forsake sin as to take them by the hand, and watch over {24} them with tenderness. when persons manifest the least kindness and love to me, o what power it has over my mind, while the opposite course has a tendency to harrow up all the harsh feelings and depress the human mind. it is one evidence that men are unacquainted with the principles of godliness to behold the contraction of affectionate feelings and lack of charity in the world. the power and glory of godliness is spread out on a broad principle to throw out the mantle of charity. god does not look on sin with allowance, but when men have sinned, there must be allowance made for them. all the religious world is boasting of righteousness: it is the doctrine of the devil to retard the human mind, and hinder our progress, by filling us with self-righteousness. the nearer we get to our heavenly father, the more we are disposed to look with compassion on perishing souls; we feel that we want to take them upon our shoulders, and cast their sins behind our backs. my talk is intended for all this society; if you would have god have mercy on you, have mercy on one another. president smith then referred them to the conduct of the savior, when he was taken and crucified, &c. he then made a promise in the name of the lord, saying that that soul who has righteousness enough to ask god in the secret place for life, every day of their lives, shall live to three score years and ten. we must walk uprightly all the day long. how glorious are the principles of righteousness! we are full of selfishness; the devil flatters us that we are very righteous, when we are feeding on the faults of others. we can only live by worshiping our god; all must do it for themselves; none can do it for another. how mild the savior dealt with peter, saying, "when thou art converted, strengthen thy brethren." at another time, he said to him, "lovest thou me?" and having received peter's reply, he said, "feed my sheep." if the sisters loved the lord, let them feed the sheep, and not destroy them. how oft have wise men and women sought to dictate brother joseph by saying, "o, if i were brother joseph, i would do this and that;" but if they were in brother joseph's shoes they would find that men or women could not be compelled into the kingdom of god, but must be dealt with in long-suffering, and at last we shall save them. the way to keep all the saints together, and keep the work rolling, is to wait with all long-suffering, till god shall bring such characters to justice. there should be no license for sin, but mercy should go hand in hand with reproof. sisters of the society, shall there be strife among you? i will not have it. you must repent, and get the love of god. away with self-righteousness. the best measure or principle to bring the poor to repentance {25} is to administer to their wants. the ladies' relief society is not only to relieve the poor, but to save souls. president smith then said that he would give a lot of land to the society by deeding to the treasurer, that the society may build houses for the poor. he also said he would give a house, frame not finished, and that brother cahoon will move it on to the aforesaid lot, and the society can pay him by giving orders on the store; that it was a good plan to set those to work who are owing widows, and thus make an offset, &c. _friday, 10_.--went to brother hibbard's with my clerk, to purchase some land. _saturday, 11_.--presided in city council. council resolved to publish the city charter, ordinances of the city council, and nauvoo legion, before the first day of next july. also resolved that the bond given by william marks, binding him to make a deed for the land purchased of him for a burying ground, for the use of the city, be put on record in the office for the registry of deeds in the city of nauvoo. riots and mobs are multiplying in the land. _sunday, 12_.--mostly at home. called at the printing office for some papers. [sidenote: conditions of english saints in nauvoo.] _monday, 13_.--attended a general council in the lodge room to devise ways and means to furnish the poor with labor. many of the english saints have gathered to nauvoo, most of whom are unacquainted with any kind of labor, except spinning, weaving, &c.; and having no factories in this place, they are troubled to know what to do. those who have funds have more generally neglected to gather, and left the poor to build up the city and the kingdom of god in these last days. _tuesday, 14_.--rode to the big mound on the la harpe road, accompanied by emma, hiram kimball, and dr. richards, and purchased a three-quarter section of land of kimball, including the mound. [sidenote: hiram clark sent to england.] the twelve--namely, president brigham young, heber {26} c. kimball, wilford woodruff, john taylor, and willard richards, bishop george miller, and hiram clark, of the high priest's quorum, in council at the printing office. voted that hiram clark go immediately to england, take a letter to gather means of the churches to go on his journey and take charge of the emigration in england, instead of amos fielding; also collect means for building the temple, purchase goods, &c., and that letters be given him to brother parley p. pratt to this effect. voted that brother fielding come immediately to this place with his family after his return from england. john c. bennett's defense of the proceedings at nauvoo, &c., may be seen on the 37th, 38th, and 39th pages of the _wasp_. _wednesday, 15_.--visited at different places in the city, and my farm on the prairie, accompanied by my clerk and orrin porter rockwell, and supped at hiram kimball's. issued an editorial on the gift of the holy ghost, as follows:-_the gift of the holy ghost_. various and conflicting are the opinions of men in regard to the gift of the holy ghost. some people have been in the habit of calling every supernatural manifestation the effects of the spirit of god, whilst there are others that think there is no manifestation connected with it at all; and that it is nothing but a mere impulse of the mind, or an inward feeling, impression, or secret testimony or evidence, which men possess, and that there is no such a thing as an outward manifestation. it is not to be wondered at that men should be ignorant, in a great measure, of the principles of salvation, and more especially of the nature, office, power, influence, gifts, and blessings of the gift of the holy ghost; when we consider that the human family have been enveloped in gross darkness and ignorance for many centuries past, without revelation, or any just criterion [by which] to arrive at a knowledge of the things of god, which can only be known by the spirit of god. hence it not infrequently occurs, that when the elders of this church preach to the inhabitants of the world, that if they obey the gospel they shall {27} receive the gift of the holy ghost, that the people expect to see some wonderful manifestation, some great display of power, or some extraordinary miracle performed; and it is often the case that young members of this church for want of better information, carry along with them their old notions of things, and sometimes fall into egregious errors. we have lately had some information concerning a few members that are in this dilemma, and for their information make a few remarks upon the subject. we believe in the gift of the holy ghost being enjoyed now, as much as it was in the apostles' days; we believe that it [the gift of the holy ghost] is necessary to make and to organize the priesthood, that no man can be called to fill any office in the ministry without it; we also believe in prophecy, in tongues, in visions, and in revelations, in gifts, and in healings; and that these things cannot be enjoyed without the gift of the holy ghost. we believe that the holy men of old spake as they were moved by the holy ghost, and that holy men in these days speak by the same principle; we believe in its being a comforter and a witness bearer, that it brings things past to our remembrance, leads us into all truth, and shows us of things to come; be believe that "no man can know that jesus is the christ, but by the holy ghost." we believe in it [this gift of the holy ghost] in all its fullness, and power, and greatness, and glory; but whilst we do this, we believe in it rationally, consistently, and scripturally, and not according to the wild vagaries, foolish notions and traditions of men. the human family are very apt to run to extremes, especially in religious matters, and hence people in general, either want some miraculous display, or they will not believe in the gift of the holy ghost at all. if an elder lays his hands upon a person, it is thought by many that the person must immediately rise and speak in tongues and prophesy; this idea is gathered from the circumstance of paul laying his hands upon certain individuals who had been previously (as they stated) baptized unto john's baptism; which when he had done, they "spake in tongues and prophesied." phillip also, when he had preached the gospel to the inhabitants of the city of samaria, sent for peter and john, who when they came laid their hands upon them for the gift of the holy ghost; for as yet he was fallen upon none of them; and when simon magus saw that through the laying on of the apostles' hands the holy ghost was given, he offered them money that he might possess the same power. (acts viii.) these passages are considered by many as affording sufficient evidence for some miraculous, visible manifestation, whenever hands are laid on for the gift of the holy ghost. we believe that the holy ghost is imparted by the laying on of hands of those in authority, and that the gift of tongues, and also the gift of {28} prophecy are gifts of the spirit, and are obtained through that medium; but then to say that men always prophesied and spoke in tongues when they had the imposition of hands, would be to state that which is untrue, contrary to the practice of the apostles, and at variance with holy writ; for paul says, "to one is given the gift of tongues, to another the gift of prophecy, and to another the gift of healing;" and again: "do all prophesy? do all speak with tongues? do all interpret?" evidently showing that all did not possess these several gifts; but that one received one gift, and another received another gift--all did not prophesy, all did not speak in tongues, all did not work miracles; but all did receive the gift of the holy ghost; sometimes they spake in tongues and prophesied in the apostles' days, and sometimes they did not. the same is the case with us also in our administrations, while more frequently there is no manifestation at all; that is visible to the surrounding multitude; this will appear plain when we consult the writings of the apostles, and notice their proceedings in relation to this matter. paul, in 1st cor. xii, says, "now concerning spiritual gifts, brethren, i would not have you ignorant;" it is evident from this, that some of them were ignorant in relation to these matters, or they would not need instruction. again, in chapter xiv, he says, "follow after charity and desire spiritual gifts, but rather that ye may prophesy." it is very evident from these scriptures that many of them had not spiritual gifts, for if they had spiritual gifts where was the necessity of paul telling them to follow after them, and it is as evident that they did not all receive those gifts by the imposition of the hands; for they as a church had been baptized and confirmed by the laying on of hands--and yet to a church of this kind, under the immediate inspection and superintendency of the apostles, it was necessary for paul to say, "follow after charity, and desire spiritual gifts, but rather that ye may prophesy," evidently showing that those gifts were in the church, but not enjoyed by all in their outward manifestations. but suppose the gifts of the spirit were immediately, upon the imposition of hands, enjoyed by all, in all their fullness and power; the skeptic would still be as far from receiving any testimony except upon a mere casualty as before, for all the gifts of the spirit are not visible to the natural vision, or understanding of man; indeed very few of them are. we read that "christ ascended into heaven and gave gifts unto men; and he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers." (eph. iv). the church is a compact body composed of different members, and is strictly analogous to the human system, and paul, after speaking of the different gifts, says, "now ye are the body of christ and {29} members in particular; and god hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues. are all teachers? are all workers of miracles? do all speak with tongues? do all interpret? it is evident that they do not; yet are they all members of one body. all members of the natural body are not the eye, the ear, the head or the hand--yet the eye cannot say to the ear i have no need of thee, nor the head to the foot, i have no need of thee; they are all so many component parts in the perfect machine--the one body; and if one member suffer, the whole of the members suffer with it: and if one member rejoice, all the rest are honored with it. these, then, are all gifts; they come from god; they are of god; they are all the gifts of the holy ghost; they are what christ ascended into heaven to impart; and yet how few of them could be known by the generality of men. peter and john were apostles, yet the jewish court scourged them as impostors. paul was both an apostle and prophet, yet they stoned him and put him into prison. the people knew nothing about it, although he had in his possession the gift of the holy ghost. our savior was "anointed with the oil of gladness above his fellows," yet so far from the people knowing him, they said he was beelzebub, and crucified him as an impostor. who could point out a pastor, a teacher, or an evangelist by their appearance, yet had they the gift of the holy ghost? but to come to the other members of the church, and examine the gifts as spoken of by paul, and we shall find that the world can in general know nothing about them, and that there is but one or two that could be immediately known, if they were all poured out immediately upon the imposition of hands. in i. cor. xii., paul says, "there are diversities of gifts yet the same spirit, and there are differences of administrations but the same lord; and there are diversities of operations, but it is the same god which worketh all in all. but the manifestations of the spirit is given unto every man to profit withal. for to one is given, by the spirit, the word of wisdom, to another, the word of knowledge by the same spirit; to another faith, by the same spirit; to another the gifts of healing, by the same spirit; to another the working of miracles; to another prophecy; to another the discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. but all these worketh that one and the self same spirit, dividing to each man severally as he will." there are several gifts mentioned here, yet which of them all could be known by an observer at the imposition of hands? the word of wisdom, and the word of knowledge, are as much gifts as any other, yet if a person possessed both of these gifts, or received them by the imposition {30} of hands, who would know it? another might receive the gift of faith, and they would be as ignorant of it. or suppose a man had the gift of healing or power to work miracles, that would not then be known; it would require time and circumstances to call these gifts into operation. suppose a man had the discerning of spirits, who would be the wiser for it? or if he had the interpretation of tongues, unless someone spoke in an unknown tongue, he of course would have to be silent; there are only two gifts that could be made visible--the gift of tongues and the gift of prophecy. these are things that are the most talked about, and yet if a person spoke in an unknown tongue, according to paul's testimony, he would be a barbarian to those present. they would say that it was gibberish; and if he prophesied they would call it nonsense. the gift of tongues is the smallest gift perhaps of the whole, and yet it is one that is the most sought after. so that according to the testimony of scripture and the manifestations of the spirit in ancient days, very little could be known about it by the surrounding multitude, except on some extraordinary occasion, as on the day of pentecost. the greatest, the best, and the most useful gifts would be known nothing about by an observer. it is true that a man might prophesy, which is a great gift, and one that paul told the people--the church--to seek after and to covet, rather than to speak in tongues; but what does the world know about prophesying? paul says that it "serveth only to those that believe." but does not the scriptures say that they spake in tongues and prophesied? yes; but who is it that writes these scriptures? not the men of the world or mere casual observers, but the apostles--men who knew one gift from another, and of course were capable of writing about it; if we had the testimony of the scribes and pharisees concerning the outpouring of the spirit on the day of pentecost, they would have told us that it was no gift, but that the people were "drunken with new wine," and we shall finally have to come to the same conclusion that paul did--"no man knows the things of god but by the spirit of god;" for with the great revelations of paul when he was caught up into the third heaven and saw things that were not lawful to utter, no man was apprised of it until he mentioned it himself fourteen years after; and when john had the curtains of heaven withdrawn, and by vision looked through the dark vista of future ages, and contemplated events that should transpire throughout every subsequent period of time, until the final winding up scene--while he gazed upon the glories of the eternal world, saw an innumerable company of angels and heard the voice of god--it was in the spirit, on the lord's day, unnoticed and unobserved by the world. the manifestations of the gift of the holy ghost, the ministering of {31} angels, or the development of the power, majesty or glory of god were very seldom manifested publicly, and that generally to the people of god, as to the israelites; but most generally when angels have come, or god has revealed himself, it has been to individuals in private, in their chamber; in the wilderness or fields, and that generally without noise or tumult. the angel delivered peter out of prison in the dead of night; came to paul unobserved by the rest of the crew; appeared to mary and elizabeth without the knowledge of others; spoke to john the baptist whilst the people around were ignorant of it. when elisha saw the chariots of israel and the horsemen thereof, it was unknown to others. when the lord appeared to abraham it was at his tent door; when the angels went to lot, no person knew them but himself, which was the case probably with abraham and his wife; when the lord appeared to moses, it was in the burning bush, in the tabernacle, or in the mountain top; when elijah was taken in a chariot of fire, it was unobserved by the world; and when he was in a cleft of a rock, there was loud thunder, but the lord was not in the thunder; there was an earthquake, but the lord was not in the earthquake; and then there was a still small voice, which was the voice of the lord, saying, "what doest thou hear, elijah?" the lord cannot always be known by the thunder of his voice, by the display of his glory or by the manifestation of his power; and those that are the most anxious to see these things, are the least prepared to meet them, and were the lord to manifest his power as he did to the children of israel, such characters would be the first to say, "let not the lord speak any more, lest we his people die." we would say to the brethren, seek to know god in your closets, call upon him in the fields. follow the directions of the book of mormon, and pray over, and for your families, your cattle, your flocks, your herds, your corn, and all things that you possess; ask the blessing of god upon all your labors, and everything that you engage in. be virtuous and pure; be men of integrity and truth; keep the commandments of god; and then you will be able more perfectly to understand the difference between right and wrong--between the things of god and the things of men; and your path will be like that of the just, which shineth brighter and brighter unto the perfect day. be not so curious about tongues, do not speak in tongues except there be an interpreter present; the ultimate design of tongues is to speak to foreigners, and if persons are very anxious to display their intelligence, let them speak to such in their own tongues. the gifts of god are all useful in their place, but when they are applied to that which god does not intend, they prove an injury, a snare and a curse {32} instead of a blessing. we may some future time enter more fully into this subject, but shall let this suffice for the present. _thursday, 16_.--the following notice was published by the nauvoo [masonic] lodge: notice. to all whom it may concern, _greeting_:--whereas, john cook bennett, in the organization of the nauvoo lodge, under dispensation palmed himself upon the fraternity as a regular mason, in good standing: and satisfactory testimony having been produced before said lodge, that he, said bennett, was an expelled mason, we therefore publish to all the masonic world the above facts that he, the said bennett, may not impose himself again upon the fraternity of masons. all editors who are friendly to the fraternity of free and accepted ancient york masons will please insert the above. george miller, master of nauvoo lodge under dispensation. the british forces captured the chinese fortifications on the yang-tse-kiang river with 364 pieces of artillery. _friday 17_.-_defense of the saints in nauvoo by william law_. what have the mormons done to illinois? is the question which i have frequently asked of those who are busy with the tongue of slander in calumniating the latter-day saints, but as yet i have found none who are willing to answer me honestly or correctly. perhaps many judge from rumor, not having investigated the matter for themselves. i have, therefore, thought it might be well to lay before the public some facts in relation to the case, believing that there is a respectable portion of the community, who, after having received correct information, will frown with indignation upon the conduct of those who are endeavoring to raise a persecution against our people. in the first place, we would say, that where a crime is committed there is a law broken, for if no law has been violated, there cannot have been a crime committed; if, then, our people have broken the law is there not power in those laws to vindicate themselves, or to redress the wrongs of those who are injured? we say there is; neither would we cast any aspersion upon the characters of the administrators of the laws, as though they were not vigilant in the discharge of their duty; we believe, with very few exceptions, they have been vigilant. with these facts before us, there is then no difficulty in obtaining correct information as to the amount of crime committed by the mormons {33} throughout the state. you have only to refer to the various dockets kept by the administrators of law, from the highest court to the lowest, throughout the length and breadth of the land, and there you will find recorded the crimes of the mormons, if it so be that they have committed any. we say their faults are few compared to the population. where is there a record of murder committed by any of our people? none in the state. where is there a record against any of our people for a penitentiary crime?--not in the state. where is there a record of fine or county imprisonment (for any breach of law) against any of the latter-day saints? i know of none in the state. if, then, they have broken no law, they consequently have taken away no man's rights--they have infringed upon no man's liberties. we have been three years in this state, and have not asked for any county or state office. laws have been administered by those not of our persuasion; administered rigorously, even against the appearance of crime, and yet there has been no conviction of which i have heard. where is there another community in any state, against none of whom there is a record of conviction for crime in any court during the space of three years? and yet there are those who cry out "treason! murder! bigamy! burglary! arson!" and everything that is evil, without being able to refer to a single case that has ever been proved against the mormons. this, then, must be the "head and front of our offending," that by industry in both spiritual and temporal things, we are becoming a great and numerous people; we convert our thousands and tens of thousands yearly to the light of truth--to the glorious liberty of the gospel of christ; we bring thousands from foreign lands, from under the yoke of oppression and the iron hand of poverty, and we place them in a situation where they can sustain themselves, which is the highest act of charity toward the poor. we dry the widow's tear, we fill the orphan's hand with bread, and clothe the naked; we teach them principles of morality and righteousness, and they rejoice in the god of abraham and in the holy one of israel, and are happy. thus it is with the honest in heart: but when the wicked creep in amongst us for evil, to trample upon the most holy and virtuous precepts, and find our moral and religious laws too strict for them, they cry out, "delusion, false prophets, speculation, oppression, illegal ordinances, usurpation of power, treason against the government, &c. you must have your charters taken away; you have dared to pass an ordinance against fornicators and adulterers; you have forbidden the vending of spirituous liquors within your city; you have passed an ordinance against vagrants and disorderly persons; with many other high-handed {34} acts! you even threaten to vote at the next election, and may be, (at least we fear) you will send a member to the legislature; none of which doings we, the good mobocrats and anti-mormon politicians (and some priests as well) are willing to bear." this is the cry of the base and the vile, the priest and the speculator, but the noble, the high-minded, the patriotic and the virtuous breathe no such sentiment; neither will those who feel an interest in the welfare of the state, for who does not know that to increase the population ten thousand a year with the most industrious people in the world, to pay thousands of dollars of taxes, to bring into the state immense sums of gold and silver, from all countries; to establish the greatest manufacturing city in america (which nauvoo will be in a few years,) and to create the best produce market in the west,--is for the good and prosperity of the community at large, and of the state of illinois in particular. as to the city ordinances we have passed all such as we deemed necessary for the peace, welfare and happiness of the inhabitants, whether jew or greek, mohammedan, roman catholic, latter-day saint or any other; that they all worship god according to their own conscience, and enjoy the rights of american freemen. william law. nauvoo, june 17, 1842. [sidenote: the prophet's confirmation of wm. law's defense of the saints.] the above are plain matters of fact, that every one may become acquainted with by reference to the county and state records. we might add that in regard to moral principles, there is no city either in this state, or in the united states that can compare with the city of nauvoo. you may live in our city for a month, and not hear an oath sworn; you may be here as long and not see one person intoxicated. so notorious are we for sobriety, that at the time the washington convention passed through our city a meeting was called for them, but they expressed themselves at a loss what to say, as there were no drunkards to speak to. _saturday, 18_.--the following brief extract is from the journal of elder wilford woodruff: _minutes of a public meeting in nauvoo_. the citizens of nauvoo, both male and female, assembled near the temple for a general meeting; many thousands were assembled. {35} joseph the seer arose and spoke his mind in great plainness concerning the iniquity, hypocrisy, wickedness and corruption of general john cook bennett. he also prophesied in the name of the lord, concerning the merchants in the city, that if they and the rich did not open their hearts and contribute to the poor, they would be cursed by the hand of god, and be cut off from the land of the living. the main part of the day was taken up upon the business of the agricultural and manufacturing society. arrangements were entered into to commence operations immediately, under the charter granted by the legislature. also joseph commanded the twelve to organize the church more according to the law of god; that is to require of those that come in to be settled according to their counsel, and also to appoint a committee to wait upon all who arrive, make them welcome and counsel them what to do. brigham young, heber c. kimball, george a. smith and hyrum smith were the committee appointed to wait upon emigrants and settle them. _tuesday, 21_.--i attended a large assembly of the saints, at the stand near the temple, and addressed them on the subject of agriculture, manufacture, and trade, and was followed by the twelve and others on the same subject. _wednesday, 22_.--there was a special session of the city council held, when was passed "an ordinance repealing all ordinances and resolutions relative to the changing of the names of streets" in the city of nauvoo. _thursday, 23_.--i published the following: _an address to the church of jesus christ of latter-day saints and to all the honorable part of the community_. it becomes my duty to lay before the church of jesus christ of latter-day saints and the public generally, some important facts relative to the conduct and character of dr. john c. bennett, who has lately been expelled from the aforesaid church and the honorable part of the community may be aware of his proceedings, and be ready to treat him, and regard him as he ought to be regarded, viz., as an impostor and base adulterer. it is a matter of notoriety that the said dr. john c. bennett became favorable to the doctrines taught by the elders of the church of jesus christ of latter-day saints, and located himself in the city of nauvoo, about the month of august, 1840, and soon after joined the church. {36} soon after it was known that he had become a member of said church, a communication was received at nauvoo from a person of respectable character and residing in the vicinity where bennett had lived. this letter cautioned us against him, setting forth that he was a very mean man, and had a wife and two or three children in mcconnellsvill, morgan county, ohio; but knowing that it is no uncommon thing for good men to be evil spoken against, the above letter was kept quiet, but held in reserve. he had not been long in nauvoo before he began to keep company with a young lady, one of our citizens; and she, being ignorant of his having a wife living, gave way to his addresses, and became confident from his behavior towards her, that he intended to marry her and this he gave her to understand he would do. i, seeing the folly of such an acquaintance, persuaded him to desist, and on account of his continuing his course, finally threatened to expose him if he did not desist. this, to outward appearance, had the desired effect, and the acquaintance between them was broken off. but, like one of the most abominable and depraved beings which could possibly exist, he only broke off his publicly wicked actions to sink deeper into iniquity and hypocrisy. when he saw that i would not submit to any such conduct, he went to some of the females in the city who knew nothing of him but as an honorable man, and began to teach them that promiscuous intercourse between the sexes was a doctrine believed in by the latter-day saints, and that there was no harm in it, but this failing, he had recourse to a more influential and desperately wicked course, and that was to persuade them that myself and others of the authorities of the church, not only sanctioned but practiced the same wicked acts, and when asked why i publicly preached so much against it, said that it was because of the prejudice of the public, and that it would cause trouble in my own house. he was well aware of the consequence of such wilful and base falsehoods, if they should come to my knowledge, and consequently endeavored to persuade his dupes to keep it a matter of secrecy, persuading them there would be no harm if they did not make it known. this proceeding on his part answered the desired end; he accomplished his wicked purposes; he seduced an innocent female by his lying, and subjected her character to public disgrace, should it ever be known. but his depraved heart would not suffer him to stop here. not being contented with having disgraced one female, he made an attempt upon others; and by the same plausible tale overcame them also, evidently not caring whose character was ruined, so that his wicked, lustful appetites might be gratified. some time, about the early part of july, 1841, i received a letter {37} from elders hyrum smith and william law, who were then in pittsburgh, pennsylvania. this letter was dated june 15th, and contained the particulars of a conversation betwixt them and a respectable gentleman from the neighborhood where bennett's wife and children resided. he stated to them that it was a fact that bennett had a wife and children living, and that she had left him because of his ill treatment toward her. this letter was read to bennett, which he did not attempt to deny, but candidly acknowledged the fact. soon after this information reached our ears, dr. bennett made an attempt at suicide by taking poison, but he being discovered before it took effect, and the proper antidote being administered, he recovered; but he very much resisted when an attempt was made to save him. the public impression was that he was so much ashamed of his base and wicked conduct, that he had recourse to the above deed to escape the censures of an indignant community. it might have been supposed that these circumstances, transpiring in the manner they did, would have produced a thorough reformation in his conduct; but, alas! like a being totally destitute of common decency, and without any government over his passions, he was soon busily engaged in the same wicked career, and continued until a knowledge of the same reached my ears. i immediately charged him with it, and he admitted that it was true; but in order to put a stop to all such proceedings for the future, i publicly proclaimed against it, and had those females notified to appear before the proper officers, that the whole subject might be investigated and thoroughly exposed. during the course of investigation, the foregoing facts were proved by credible witnesses, and were sworn and subscribed to before an alderman of the city, on the 15th ultimo. the documents containing the evidence are now in my possession. we also ascertained by the above investigation that others had been led by his conduct to pursue the same adulterous practice, and in order to accomplish their detestable designs made use of the same language insinuated by bennett, with this difference, that they did not hear me say anything of the kind, but bennett was one of the heads of the church, and he had informed them that such was the fact and they credited his testimony. the public will perceive the aggravating nature of this case, and will see the propriety of this exposure. had he only been guilty of adultery, that was sufficient to stamp disgrace upon him, because he is a man of better information, and has been held high in the estimation of many. but, when it is considered that his mind was so intent upon his cruel and abominable deeds, and his own reputation not being sufficient to enable him to do it, he must needs make use of my name in {38} order to effect his purposes, an enlightened public will not be astonished at the course i have pursued. in order that it may be distinctly understood that he willfully and knowingly lied in the above insinuations, i will lay before my readers an affidavit taken before an alderman of the city, after i had charged him with these things:- state of illinois, city of nauvoo. personally appeared before me, daniel h. wells, an alderman of said city of nauvoo, john c. bennett, who being duly sworn according to law, deposeth and saith,--that he never was taught anything in the least contrary to the strictest principles of the gospel, or of virtue, or of the laws of god or man, under any circumstances, or upon any occasion, either directly or indirectly, in word or deed, by joseph smith, and that he never knew the said smith to countenance any improper conduct whatever, either in public or private; and that he never did teach me in private that an illegal, illicit intercourse with females was, under any circumstances justifiable, and that i never knew him so to teach others. john c. bennett. sworn to, and subscribed before me, this 17th day of may, a. d. 1842. daniel h. wells, alderman. the following conversation took place in the city council, and was elicited in consequence of its being reported that the doctor had stated that i had acted in an indecorous manner, and given countenance to vices practiced by the doctor and others:- dr. john c. bennett, ex-mayor, was then called upon by the mayor to state if he knew aught against him [i.e., joseph smith], when mr. bennett replied: i know what i am about, and the heads of the church know what they are about, i expect. i have no difficulty with the heads of the church. i publicly avow that any one who has said that i have stated that general joseph smith has given me authority to hold illicit intercourse with women, is a liar in the face of god; those who have said it are damned liars; they are infernal liars. he never, either in public or private, gave me any such authority or license, and any person who states it, is a scoundrel and a liar. i have heard it said that i would become a second avard by withdrawing from the church, and that i was at variance with the heads, and would use an influence against them, because i resigned the office of mayor; this is false. i have no difficulty with the heads of the church, and i intend to continue with you, and hope the time may come when i may be restored {39} to full confidence and fellowship, and my former standing in the church; and that my conduct may be such as to warrant my restoration; and should the time ever come that i may have the opportunity to test my faith, it will then be known whether i am a traitor or a true man. joseph smith then asked: "will you please state definitely whether you know anything against my character either in public or private?" general bennett answered: "i do not; in all my intercourse with general smith, in public and in private, he has been strictly virtuous." wilson law, hiram kimball, brigham young, willard richards, heber c. kimball, wilford woodruff, geo. a. smith, newel k. whitney, orson spencer, john taylor, john p. greene, gustave hills, george w. harris, james sloan, city recorder. may 19, 1842. after i had done all in my power to persuade him to amend his conduct, and these facts were fully established (not only by testimony, but by his own confessions) he having acknowledged that they were true, and seeing no prospects of any satisfaction from his future life, the hand of fellowship was withdrawn from him as a member of the church by the officers; but on account of his earnest requesting that we would not publish him to the world, we concluded not to do so at that time, but would let the matter rest until we saw the effect of what we had already done. it appears evident that as soon as he perceived that he could no longer maintain his standing as a member of the church, nor his respectability as a citizen, he came to the conclusion to leave the place, which he has done, and that very abruptly; and had he done so quietly, and not attempted to deceive the people around him, his case would not have excited the indignation of the citizens so much as his real conduct has done. in order to make his case look plausible, he has reported that he had withdrawn from the church because we were not worthy of his society; thus, instead of manifesting a spirit of repentance, {40} he has to the last proved himself to be unworthy the confidence or regard of any upright person, by lying to deceive the innocent, and committing adultery in the most abominable and degraded manner. we are credibly informed that he has colleagued with some of our former wicked persecutors, the missourians, and has threatened destruction upon us; but we should naturally suppose that he would be so much ashamed of himself at the injury he has already done to those who never injured him, but befriended him in every possible manner, that he could never dare to lift up his head before an enlightened public with the design either to misrepresent or persecute; but be that as it may, we neither dread him nor his influence, but this much we believe, that unless he is determined to fill up the measure of his iniquity, and bring sudden destruction upon himself from the hand of the almighty, he will be silent, and never more attempt to injure those concerning whom he has testified upon oath he knows nothing but that which is good and virtuous. thus i have laid before the church of latter-day saints, and before the public, the character and conduct of a man who has stood high in the estimation of many; but from the foregoing facts, it will be seen that he is not entitled to any credit, but rather to be stamped with indignity and disgrace so far as he may be known. what i have stated, i am prepared to prove, having all the documents concerning the matter in my possession, but i think that to say further is unnecessary, as the subject is so plain that no one can mistake the true nature of the case. i remain, yours respectfully, joseph smith. nauvoo, june 23, 1842. i have been engaged in domestic affairs and counseling the brethren the last week. i addressed the following letter to richmond, massachusetts: _the prophet's letter to jennetta richards_. nauvoo, june 23, 1842. sister jennetta richards:--agreeable to your request in the midst of the bustle and business of the day, and the care of all the churches both at home and abroad, i now embrace a moment to address a few words to you, thinking peradventure it may be a consolation to you to know that you, too, are remembered by me, as well as all the saints. my heart's desire and prayer to god is all the day long for all the saints, and in an especial and particular manner for those whom he hath {41} chosen and anointed to bear the heaviest burthens in the heat of the day, among which number is your husband received--a man in whom i have the most implicit confidence and trust. you say i have got him; so i have, in the which i rejoice, for he has done me a great good, and taken a great burthen off my shoulders since his arrival in nauvoo. never did i have a greater intimacy with any man than with him. may the blessings of elijah crown his head for ever and ever. we are about to send him in a few days after his dear family; he shall have our prayers fervently for his safe arrival in their embraces; and may god speed his journey, and return him quickly to our society; and i want you, beloved sister, to be a general in this matter, in helping him along, which i know you will. he will be able to teach you many things which you never have heard; you may have implicit confidence in the same. i have heard much about you by the twelve, and in consequence of the great friendship that exists between your husband and me, and the information they all have given me of your virtue and strong attachment to the truth of the work of god in the last days, i have formed a very strong brotherly friendship and attachment for you in the bonds of the gospel. although i never saw you, i shall be exceedingly glad to see you face to face, and be able to administer in the name of the lord, some of the words of life to your consolation, and i hope that you may be kept steadfast in the faith, even unto the end. i want you should give my love and tender regard to brother richards' family, and those who are friendly enough to me to inquire after me in that region of the country, not having but very little time to apportion to any one, and having stolen this opportunity, i therefore subscribe myself, in haste, your most obedient brother in the fullness of the gospel, joseph smith. p.s.--brother richards having been with me for a long time, can give you any information which you need, and will tell you all about me. i shall be very anxious for his return; he is a great prop to me in my labors. j. s. the afghan war has cost great britain $15,000,000 per annum since its commencement. _friday, 24_.--called st. john's day. i rode in masonic procession to the grove where a large assembly of masons and others listened to an address from president rigdon. {42} dined at the masonic hall hotel, kept by brother alexander mills. wrote governor carlin as follows: _the prophet's letter to governor carlin on john c. bennett affairs_. nauvoo, june 24, 1842. _thomas carlin, governor of the state of illinois_: dear sir:--it becomes my duty to lay before you some facts relative to the conduct of our major-general, john c. bennett, which have been proven beyond the possibility of a dispute, and which he himself has admitted to be true in my presence. it is evident that his general character is that of an adulterer of the worst kind, and although he has a wife and children living, circumstances which have transpired in nauvoo, have proven to a demonstration that he cares not whose character is disgraced, whose honor is destroyed, nor who suffers, so that his lustful appetite may be gratified; and further, he cares not how many or how abominable the falsehoods he has to make use of to accomplish his wicked purposes, even should it be that he brings disgrace upon a whole community. some time ago it having been reported to me that some of the most aggravated cases of adultery had been committed upon some previously respectable females in our city, i took proper methods to ascertain the truth of the report, and was soon enabled to bring sufficient witnesses before proper authority to establish the following facts: more than twenty months ago bennett went to a lady in the city and began to teach her that promiscuous intercourse between the sexes was lawful and no harm in it, and requested the privilege of gratifying his passions; but she refused in the strongest terms, saying that it was very wrong to do so, and it would bring a disgrace on the church. finding this argument ineffectual, he told her that men in higher standing in the church than himself not only sanctioned, but practiced the same deeds; and in order to finish the controversy, said and affirmed that i both taught and acted in the same manner, but publicly proclaimed against in consequence of the prejudice of the people, and for fear of trouble in my own house. by this means he accomplished his designs; he seduced a respectable female with lying, and subjected her to public infamy and disgrace. not contented with what he had already done, he made the attempt on others, and by using the same language, seduced them also. about the early part of july, 1841, i received a letter from pittsburg, pennsylvania; in it was contained information setting forth that {43} said bennett had a wife and two or three children then living. this i read to him, and he acknowledged it was true. a very short time after this, he attempted to destroy himself by taking poison; but being discovered before it had taken sufficient effect, and proper antidotes being administered, he recovered. the impression made upon the minds of the public by this event, was that he was so ashamed of his base conduct, that he took this course to escape the censure of a justly indignant community. it might have been supposed that after this he would have broken off his adulterous proceedings; but to the contrary, the public consternation had scarcely ceased, before he was again deeply involved in the same wicked proceedings and continued until a knowledge of the fact reached my ears. i immediately charged him with the whole circumstance, and he candidly acknowledged the truth of the whole. the foregoing facts were established on oath before an alderman of the city; the affidavits are now in my possession. in order that the truth might be fully established, i asked bennett to testify before an alderman, whether i had given him any cause for such aggravating conduct. he testified that i never taught him that illicit intercourse with females was under any circumstances justifiable, neither did he ever hear me teach anything but the strictest principles of righteousness and virtue. this affidavit is also in my possession. i have also a similar affidavit taken before the city council, and signed by the members of the council. after these things transpired, and finding that i should resist all such wicked conduct, and knowing that he could no longer maintain himself as a respectable citizen, he has seen fit to leave nauvoo, and that very abruptly. i have been credibly informed that he is colleaguing with some of our former cruel persecutors, the missourians, and that he is threatening destruction upon us; and under these circumstance i consider it my duty to give you information on the subject, that a knowledge of his proceedings may be before you in due season. it can be proven by hundreds of witnesses that he is one of the basest of liars, and that his whole routine of proceedings, while among us, has been of the basest kind. he also stated that he had resigned his commission as major-general to the governor, whether this be true or not, i have no knowledge. i wish to be informed on the subject, that we may know how to act in regard to the legion. a short time ago, i was told by a friend of mine (not a member of the church) that some of the missourians were conspiring to come up to nauvoo and kidnap me, and not doubting but that it might be true, {44} i consulted with general bennett upon the most proper course to be pursued. we concluded to write to you on the subject, and i requested him to do so. i understand he has written to you, but i know not in what manner, and i should be very much pleased if you would write to me on receipt of this, giving me the contents of his communication. i have also heard that you have entertained of late very unfavorable feelings towards us as a people, and especially so with regard to myself, and that you have said that i ought to be shot, &c. if this be true, i should be pleased to know from yourself the reason of such hostile feelings, for i know of no cause which can possibly exist that might produce such feelings in your breast. it is rumored, and strong evidence exists, that dr. bennett and david and edward kilbourn have posted bills in galena, calling upon the people to hold meetings, and have themselves in readiness at a moment's warning to be assembled and come here and mob us out of the place, and try to kidnap me; we know not as to the truth of this report, but we have conversed with some transient persons who had the report from a gentleman who lately came from there, and had seen those hand bills posted in galena. in case of any mob coming upon us, i wish to be informed by the governor what will be the best course for us to pursue, and how he wishes us to act in regard to this matter. joseph smith. lieutenant-general nauvoo legion. there was a severe shock of an earthquake at antigua. _saturday, 25_.--transacted business with brother hunter, and mr. babbitt, and sat for a drawing of my profile to be placed on a lithograph of the map of the city of nauvoo. [sidenote: the work of stephens and catherwood.] messrs. stephens and catherwood have succeeded in collecting in the interior of america a large amount of relics of the nephites, or the ancient inhabitants of america treated of in the book of mormon, which relics have recently been landed in new york. _sunday, 26_.--president young preached on the law of consecration, and union of action in building up the city and providing labor and food for the poor. [sidenote: council meetings at the prophet's home.] i attended meeting and council at my house at six {45} o'clock p. m.; present hyrum smith, george miller, newel k. whitney, william marks, brigham young, heber c. kimball, and willard richards, to take into consideration the situation of the pine country, and lumbering business, and other subjects of importance to the church; after consultation thereon the brethren united in solemn prayer that god would make known his will concerning the pine country, and that he would deliver his anointed, his people, from all the evil designs of governor boggs, and the powers of the state of missouri, and of governor carlin and the authorities of illinois, and of all presidents, governors, judges, legislators, and all in authority, and of john c. bennett, and all mobs and evil designing persons, so that his people might continue in peace and build up the city of nauvoo, and that his chosen might be blessed and live to man's appointed age, and that their households, and the household of faith might continually be blest with the fostering care of heaven, and enjoy the good things of the earth abundantly. adjourned to monday evening. _monday, 27_.--transacted a variety of business. borrowed money of brothers woolley, spencer, &c., and paid hiram kimball for the mound. when the council assembled in the evening, brothers hunter, ivins, woolley, pierce and others being present, the adjourned council was postponed till tuesday evening, and i proceeded to lecture at length on the importance of uniting the means of the brethren for the purpose of establishing manufactories of all kinds, furnishing labor for the poor, &c. brothers hunter and woolley offered their goods towards a general fund, and good feelings were generally manifested. this morning little frederick g. w. smith told his dream to all the house, that "the missourians had got their heads knocked off." _tuesday, 28_.--paid brothers woolley and spencer. {46} brother hunter's goods were received at the store, and brother robins consecrated his goods and money to the general fund. the adjourned council of sunday evening met in my upper room, and were agreed that a reinforcement go immediately to the pine country, led by brother ezra chase. the council dispersed after uniting in solemn prayer to god for a blessing on themselves and families, and the church in general, and for the building up of the temple and nauvoo house and city; for deliverance from their enemies, and the spread of the work of righteousness: and that brother richards (who was expected to go east tomorrow for his family) might have a prosperous journey, have power over the winds and elements, and all opposition and dangers, his life and health be preserved, and be speedily returned to this place with his family, that their lives and health might be preserved, and that they might come up in peace to this place, and that brother richards might be prospered according to the desire of his heart, in all things in relation to his household, and the church, and that the spirit of god might rest upon him continually, so that he may act according to the wisdom of heaven. previous to the council, in company with bishop miller, i visited elder rigdon and his family, and had much conversation about john c. bennett, and others, much unpleasant feeling was manifested by elder rigdon's family, who were confounded and put to silence by the truth. _george miller's letter to governor reynolds of missouri_. _to his excellency governor reynolds, of missouri_. dear sir:--you will permit me to ask you to peruse this letter and the accompanying newspaper, relative to the character and conduct of john cook bennett, who associated himself with our religious community nearly two years ago, he being a man of respectable talents and moderately good literary attainments. in the judicial organization of our city under the charter granted by {47} the legislature of illinois, said bennett was elected mayor; and continued to hold said office of mayor until within the last two months or less. he having learned that he could no longer maintain a standing as an honorable man in our society, he tendered his resignation, which was accepted. the object of this communication is, therefore, to inform you of the true character of said john c. bennett, that he may not injure the innocent by gaining credence with you, or those over whom your excellency is placed to govern. we have learned from respectable sources that john cook bennett has entered into a conspiracy with some of the citizens of your state, to bring a mob upon us, and thereby disturb our peaceful vocations of life, and destroy and drive us from our homes and firesides. believing that your excellency cannot be influenced by the popular prejudice, almost everywhere entertained against us, on account of our peculiar tenets, i am the more free to write to you without reserve, knowing that the high-toned and honorable men of the earth will not be easily carried away by popular opinion or vulgar prejudice; but will always be found on the side of the law-abiding portion of the community, and will suppress, so far as in them lies, every movement that tends to abridge the rights, or mar the peace and happiness of any portion of the citizens of the common country. i have resided in this city nearly three years, and have attached myself to the church of jesus christ of latter-day saints, soon after their location here; and have had a good opportunity of learning the feelings of the leading members of the said church in regard to the citizens of missouri which are of the most friendly nature, ever desiring to live in peace and cultivate friendship with all the citizens of your state, as also all the states, and all mankind generally; it being a principle of our faith to cultivate friendship and live in peace with all mankind; and if dr. john cook bennett, or any other person, may conspire with citizens of your state to bring upon us mob violence, we confide in you as one who will under all circumstances, interpose the strong arm of the law in the suppression of conspiracy or mobs, or any other violation of law. as citizens of the united states we claim the protection of the several states and the united states in all our constitutional rights; and having learned something of your character, we, the more confidently, expect your protection against all lawless aggressions by any of the citizens of your state. whatever may be reported concerning us, we assure your excellency that our feelings are, as i have before stated, of the most friendly nature, and should bennett or any other person report anything {48} contrary, your excellency need pay no attention to it; for it is not the truth, and is only designed by wicked men to cause the overthrow of the innocent. should any report have already reached your ears, i would esteem it as a great favor, if you would give me information of the same by letter immediately on receipt of this. i am, yours respectfully, george miller. {49} chapter iii. correspondence between the prophet and governor thomas carlin--anent john c. bennett's character--phrenological charts of the prophet et al.--the government of god. _wednesday, 29_.--i held a long conversation with francis m. higbee. francis found fault with being exposed, but i told him i spoke of him in self defense. francis was, or appeared, humble, and promised to reform. heard the recorder read in the law of the lord; paid taxes; rode out in the city on business, with brigham young. my clerk, willard richards, being about to leave me for a season, committed the business of my office to elder william clayton, who had been engaged with him for a few weeks past. _thursday, 30_.--in the forenoon, spent some time with c. a. warren, esq., from quincy, and others, in the private office, and in the afternoon was in the court martial, giving testimony concerning john c. bennett, who was cashiered. _letter of governor thomas carlin to joseph smith--anent john c. bennett._ quincy, june 30, 1842. dear sir:--i received by the last mail, your letter of the 24th instant, in which you have thought proper to give me a statement of charges against the conduct and character of general john c. bennett; i can say that i regret that any individual should so far disregard his obligations to his god, and to his fellow man, as to condescend to the commission of the crimes alleged in your letter to have been perpetrated by general bennett. it is, however, in accordance with representations {50} of his character, made to me more than two years since, and which i then felt constrained to believe were true, since which time i have desired to have as little intercourse with him as possible. no resignation of his commission as major-general of the nauvoo legion has reached me. some weeks since i read a short note from him, stating that you had reason to believe that a conspiracy is getting up in the state of missouri, for the purpose of mobbing the mormons at nauvoo, and kidnapping you, and take you to that state, and requested to be informed in case of such mob, whether you would be protected by the authorities of this state, etc. to which i replied; that as all men were held amenable to the laws, so in like manner the rights of all would be protected, and the dignity of the state maintained, to the letter of the constitution and laws. the above is, in substance, the contents of his note to me, and my reply to him, having destroyed his letter, as i considered it of no use, should it be retained. you state that you have heard that i have of late entertained unfavorable feelings towards you (the mormons) as a people, and especially so with regards to yourself, &c., &c. if this should be true, you would be pleased to know from me the reasons of such hostile feelings. in reply, i can in truth say that i do not entertain or cherish hostile or revengeful feelings towards any man or set of men on earth; but that i may have used strong expressions in reference to yourself, at times when my indignation has been somewhat aroused by repeated admonitions of my friends (both before and since the attempt to assassinate ex-governor boggs) to be upon my guard; that you had prophesied that boggs should die a violent death, and that i should die in a ditch, all this, however, if true, i looked upon as idle boasting until since the assassination of boggs, and even since then, in reference to myself, i cannot view it in any other light, because whatever your feelings may have been towards boggs, the mere discharge of an official duty on my part, enjoined upon me by the constitution and laws of this state, and of the united states, could not possibly engender feelings of such deep malignity. be assured that this matter gives me no uneasiness, nor would the subject now have been mentioned, had you not requested a reply to your inquiries. i have seen your denial published in the _wasp_, of the prediction, attributed to you, of the death (or assassination) of governor boggs; be that true or false, nothing has contributed more towards fixing the belief upon the public mind, that you had made such prediction, than the repeated statements of a portion of your followers, that the manner of his death had been revealed to you, and their exultation that it needs must be fulfilled. {51} in reference to your request, to be advised how you should act, in case a mob should come upon you, i should feel very much at a loss to recommend any course for you to adopt, other than the resort to the first law of nature, namely, to defend your own rights; because, were i to advise a quiet submission on your part, i could not expect that you would fold your arms, and silently look on, whilst those rights were violated and outraged, as long as you have the power to protect them. i, however, have not the most distant thought that there exists, at present, any real cause for the apprehension of a mob coming upon you, otherwise i should feel it my duty to endeavor to arrest it. very respectfully, your obedient servant, thomas carlin. to general joseph smith. i received a letter from horace r. hotchkiss, of which the following is a copy:-_letter of horace r. hotchkiss to joseph smith--on the prophet taking advantage of the bankrupt act_. fair haven, may 27, 1842. _rev. joseph smith:_ dear sir:--yours, notifying me of your application for the benefit of the bankrupt act, is at hand. i regret very much the step you have taken, as i am fearful it will have a most disastrous influence upon your society, both commercially and religiously; you have, however, probably weighed the subject with sufficient care to arrive at a correct decision. you will oblige me by stating, immediately upon the receipt of this letter, your precise meaning, in saying, that "all your creditors would fare alike." it is, as you will see, important for me to know the course taken with my notes, and also the position in which we stand to each other. you have my bond for certain lands, or rather you have my bond that you shall have a deed to certain lands upon the payment of notes specified in said bond. i wish to know exactly how this bond stands in your inventory. of course, it cannot stand as a title to the property; but i want to know the disposition which is to be made of it. possibly some arrangement might be made between us at once; still i do not know how mr. tuttle and mr. gillet will view the subject. yours, &c., horace r. hotchkiss. {52} to which i wrote the following answer:-_letter of joseph smith to h. r. hotchkiss--reply to above_. nauvoo, june 30, 1842. _h. r. hotchkiss, esq.:_ dear sir:--yours of the 27th may has been received, which i shall now briefly answer. in regard to my application for the benefit of the bankrupt act, there was no other course for me to pursue than the one i have already taken; and, as i have said before, all my creditors will have to fare alike. your papers are inventoried along with all the other property. the influence this step may have upon our society, either commercially or religiously, is a matter we cannot stop to consult, as we had no alternative left. we have been compelled to pursue this course on account of the extreme pressure of the times, which continued to bear harder upon us, until we took the step we have. a great pressure of business prevents writing more at the present, you will, therefore, excuse a short communication. i remain yours respectfully, joseph smith. _friday, july 1_.--elder willard richards left nauvoo for new england. _saturday, 2_.--rode out in the city with my clerk, mr. clayton, to look at some lots; afterwards rode to hezekiah peck's, accompanied by emma and others. in this day's _wasp_, i find the following:- _mr. editor:_ sir:--i take the liberty to inform you that a large number of persons in different places have manifested a desire to know the phrenological development of joseph smith's head. i have examined the prophet's head, and he is perfectly willing to have the chart published. you will please publish in your paper such portions of it as i have marked, showing the development of his much-talked-of brain, and let the public judge for themselves whether phrenology proves the reports against him true or false. time will prove all things, and a "word to the wise is sufficient." yours respectfully, a. crane. {53} _a phrenological chart of joseph smith the prophet by a. crane, m. d., professor of phrenology_. _propensities_. amativeness--11, l. extreme susceptibility; passionately fond of the company of the other sex. philoprogenitiveness--9, l. strong parental affection, great solicitude for their happiness. inhabitiveness--5, f. attached to place of long residence; no desire to change residence. adhesiveness--8, f. solicitous for the happiness of friends, and ardent attachments for the other sex. combativeness--8, l. indomitable perseverance, great courage; force, ability to overpower. destructiveness--6, m. ability to control the passions, and is not disposed to extreme measures. secretiveness--10, l. great propensity and ability to conceal feelings, plans, &c. acquisitiveness--9, l. strong love of riches, desire to make and save money. alimentativeness--9, l. strong relish for food; keen and severe appetite. vitativeness--4, m. or s. indifference to life; views the approach of death without fear. _feelings_. cautiousness--7, f. provision against prospective dangers and ills, without hesitation or irresolution. approbativeness--10, l. ambition for distinction; sense of character; sensibility to reproach, fear of scandal. self-esteem--10, l. high-mindedness, independence, self-confidence, dignity, aspiration for greatness. concentrativeness--7, f. can dwell on a subject without fatigue, and control the imagination. _sentiments_. benevolence--10, l. kindness, goodness, tenderness, sympathy. veneration--6, f. religion, without great awe or enthusiasm; reasonable deference to superiority. firmness--10, l. stability and decision of character and purpose. conscientiousness--8, l. high regard for duty, integrity, moral principle, justice, obligation, truth, &c. hope--10, l. cheerfulness, sanguine expectation of success and enjoyment. {54} marvelousness--10 l. wonder, credulity, belief in the supernatural. imitation--5, m. inferior imitative powers; failure to copy, describe, relate stories, &c. prepossession--8, l. or f. attached to certain notions; not disposed to change them, &c. ideality--9, l. lively imagination; fancy, taste, love of poetry, elegance, eloquence, excellence, &c. _perceptives_. admonition--8, f. or m. desirous to know what others are doing; ready to counsel, and give hints of a fault or duty, &c. constructiveness--7, f. respectable ingenuity, without uncommon skill, tact or facility in making, &c. tune--5, f. or m. love of music, without quickness to catch or learn tunes by the ear. time--11, v. l. distinct impressions as to the time when, how long, &c. locality--11, v. l. or l. great memory of place and position. eventuality--11, v. l. extraordinary recollection of minute circumstances. individuality--10, l. great desire to see; power of observation. form--10, f. cognizance, and distinct recollection of shapes, countenances, &c. size--11, n. l. or f. ability to judge of proportionate size, &c. weight--9, v. l. l. f. knowledge of gravitation, momentum, &c. color--9, f. or m. moderate skill in judging of colors, comparing and arranging them. language--6, f. freedom of expression, without fluency or verbosity; no great loquacity. order--9, l. love of arrangement, everything in its particular place. number--7. respectable aptness in arithmetical calculations, without extraordinary talent. _reflectives_. mirthfulness--10, l. wit, fun, mirth, perception and love of the ludicrous. causality--9, l. ability to think and reason clearly, and perceive the relation of cause and effect. comparison--11, v. l. extraordinary critical acumen; great power of analysis. there are four temperaments. the lymphatic or phlegmatic, in which the secreting glands are the most active portion of the system, {55} produces both corporeal and mental languor, dullness, and inactivity. the sanguine in which the arterial portion of the system is most active, gives strong feelings and passions, and more ardor, zeal, and activity, than of strength or power. the bilious, in which the muscular portion predominates in activity, produces strength, power, and endurance of body, with great force and energy of mind and character. the nervous, in which the brain and nervous system are most active, gives the highest degree of activity, with clearness of perception and of thought, but less endurance. sharp and prominent organs denote activity; smooth and broad ones intensity and strength. _explanation of the chart_. the written figures opposite the organs and ranging in a scale from 1 to 12, indicate the various degrees in which the respective organs are developed in the head of the individual examined; thus 1, 2 indicate that the organ is very small or almost wholly wanting; 3, 4 means small, or feeble, and inactive; 5, 6 moderate or active only in a subordinate degree; 7, 8, full or fair, and a little above par; 9, 10, large, or quite energetic, and having a marked influence upon the character; 11, 12, mean very large, or giving a controlling influence, and extreme liability to perversion. the size of the brain, combinations of the faculties and temperament of the individual, may be indicated in the same manner as the degrees of the faculties or organs. the initials v. l. denote very large, l. large, f. full, m. moderate, s. small, v. s. very small. i give the foregoing a place in my history for the gratification of the curious, and not for [any] respect [i entertain for] phrenology. the following communication was sent to the _wasp_: to the citizens of hancock county. as a people, the church of jesus christ of latter-day saints are found "more sinned against than sinning." in political affairs we are ever ready to yield to our fellow citizens of the county equal participation in the selection of candidates for office. we have been disappointed in our hopes of being met with the same disposition on the part of some of the old citizens of the county--they indeed seem to manifest a spirit of intolerance and exclusion incompatible with the liberal doctrines of true republicanism. at the late anti-mormon convention, a complete set of candidates, {56} pledged to a man to receive no support from, and to yield no quarters to, "mormons," are commended to all the citizens of this county for their suffrages! as a portion of the said citizens of hancock, we embrace the opportunity to decline this ticket for the want of reciprocity in its terms, and honesty and intelligence in the character of some of its candidates. if the old citizens of the county are still desirous of equal participations with us in the choice of candidates, we are ready to co-operate with them. if independent gentlemen possessing the requisite qualities, capacity and integrity, will announce themselves, they will receive the united support of our people in the county. the time for holding a convention seems to have already gone by--there is time enough for the friends of justice and fair play to elect a ticket to be announced in the independent manner we have suggested. let the gentlemen who have the courage to oppose the spirit of dictation, which governed the anti-mormon convention candidates show themselves, and we will exercise enough, on the terms proposed in this article, to ensure complete success. joseph smith. _sunday, 3_.--this morning i preached at the grove to about 8,000 people. the subject matter of my discourse was from the prophet daniel's saying, that in the last days the god of heaven would set up a kingdom, &c. in the afternoon i heard brother hyrum preach at the grove. the steamer _edna_ collapsed her flues at the mouth of the missouri river; more than sixty persons were badly scalded. a proof among many similar that the waters of the west are cursed, as saith the lord in a revelation. [a] [footnote a: see doctrine and covenants sec. lxi: 14-29. also see an article in the _improvement era_, september number, 1903, "the fulfillment of prophecy, the testimony of the floods."] [sidenote: parade of the legion.] _monday, 4_.--the legion appeared on parade under command of brigadier-general wilson law, ranking officer of the line. lieutenant-general smith reviewed the legion at 11 a. m., and continued in command through the day, which was somewhat unpleasant, yet an immense number of spectators were present, including the passengers of three steamers from the neighboring cities and villages. {57} at the close of the day general smith expressed his entire satisfaction in an animated speech, in which he illustrated the design of the organization of the legion, viz., to yield obedience to the institutions of our country, and protect the saints from mobs, after which leave was given for strangers to address the legion, when general swanzey, of iowa, expressed his friendly feelings towards nauvoo, and his gratification at the good discipline of the legion. mrs. emma smith and the ladies of other distinguished officers accompanied their companions on the parade. a few lamanites were present, and there was but little drinking. two individuals were fined $10.25 for offering whisky for sale. _tuesday, 5_.--attended court-martial and city council; an ordinance in relation to public shows and exhibitions was passed. the following was also passed:-_an ordinance in relation to writs of habeas corpus_. sec. 1. be it, and it is hereby ordained by the city council of the city of nauvoo, that no citizen of this city shall be taken out of the city by any writs without the privilege of investigation before the municipal court, and the benefit of a writ of habeas corpus, as granted in the 17th section of the charter of this city. be it understood that this ordinance is enacted for the protection of the citizens of this city, that they may in all cases have the right of trial in this city, and not be subjected to illegal process by their enemies. joseph smith, mayor. passed july 5, 1842. james sloan, recorder. _wednesday, 6._--transacted business in the city, and rode to la harpe with emma. expedition to the pineries two keel boats, sloop-rigged, and laden with provisions and apparatus necessary for the occasion, and manned with fifty of the brethren, started this morning on an expedition to the upper mississippi, among the pineries, where they can join those already {58} there, and erect mills, saw boards and plank, make shingles, hew timber, and return next spring with rafts, for the temple of god, nauvoo house, &c., to beautify the city of nauvoo, according to the prophets. _thursday, 7_.--weather very cool at nauvoo, thermometer at six degrees. _saturday, 9_.--i rode on the prairie with brothers clayton and gheen to look at some land. dined on my farm; hoed potatoes, &c., and in the afternoon returned to the city and transacted a variety of business. i find the following phrenological chart of my clerk, elder willard richards, of the quorum of the twelve, by a. crane, m.d.:-_phrenological chart of willard richards_. _propensities_. amitiveness--8, f. very partial to the opposite sex; generally reciprocated by them. philoprogenitiveness--7, f. interested in the happiness of children; fond of their company. inhabitiveness--7, f. attached to place of long residence; no desire to change residence. adhesiveness--11, v. l. passionately and devotedly attached to lovers and friends. combativeness--7, f. great powers of exertion and sustaining under opposition and difficulties. destructiveness--6, m. ability to control the passions, and is not disposed to extreme measures. secretiveness--10, l. great propensity and ability to conceal feelings, plans, &c. acquisitiveness--8, f. frugality and industry, without much of the miserly, penurious, or stingy feeling. alimentativeness--8, f. a good appetite, but not excessive, partiality for a variety of rich hearty dishes. vitativeness--7, l. strong desire to exist; contemplates death as the greatest misfortune. _feelings_. cautiousness--discretion, carefulness, anxiety, apprehension, &c. approbativeness--10, l. ambition for distinction; sense of character, sensibility to reproach, fear of scandal. {59}self-esteem--10, l. high-mindedness, independence, self-confidence, dignity; aspiration for greatness. concentrativeness--7, f. can dwell on a subject without fatigue, and control the imagination. _sentiments_. benevolence--9, l. kindness, goodness, tenderness, sympathy. veneration, 7, f. religion without great awe or enthusiasm; reasonable deference to superiority. firmness--9, l. stability and decision of character and purpose. conscientiousness--8, l. high regard for duty, integrity, moral principle, justice, obligation, truth, &c. hope--7, f. reasonable hopes, a fine flow of spirits; anticipation of what is to be realized. marvelousness--6, f. openness to conviction without blind credulity; tolerably good degree of faith. imitation--10, f. a disposition and respectable ability to imitate, but not to mimic or to act out. prepossession--8, l. or f. attached to certain notions; not disposed to change them, &c. ideality--10, l. lively imagination; fancy, taste, love of poetry; elegance, eloquence, excellence, &c. _perceptives_. admonition--9, f. or m. desirous to know what others are doing; ready to counsel and give hints of a fault or duty, &c. constructiveness--8, l. great mechanical ingenuity, talent and skill. tune--8, f. or m. love of music. without quickness to catch or learn tunes by the ear. time--8, f. or m. indistinct notions of the lapse of time, of ages, dates and events, &c. locality--11, v. l. or l. great memory of places and position. eventuality--9, l. retentive memory of events and particulars. individuality--10, l. great desire to see; power of observation. form--8, f. cognizance and distinct recollection of shapes, countenances, &c. size--11, v. l., l. or f. ability to judge of proportionate size, &c. weight--6, m. s. or v. s. deficient balancing power; failure in equilibrium. color--11, v. l. or l. great power of recollecting and comparing colors. {60}language--7, f. freedom of expression, without fluency or verbosity; no great loquacity. order--10, l. love of arrangement; everything in its particular place. number--9, l. quickness, facility, and correctness in calculating figures. _reflectives_. mirthfulness--10, l. wit, fun, mirth; perception and love of the ludicrous. causality--11, l. ability to think and reason clearly, and perceive the relations of cause and effect. comparison--10, l. a discrimination; power of illustration, ability to perceive and apply analogies, &c.--[see explanation of numbers, etc. to my chart]. _sunday, 10_.--attended meeting at the stand. elder woodruff preached. my health was not good. at home in the afternoon. _monday, 11_.--in the morning, transacting business with mr. hunter. in the afternoon, at the printing office reading the papers, and bought a horse of harmon t. wilson, which i named joe duncan. _tuesday, 12_.--at the court room in consultation about bennett. bishop miller and erastus derby started for quincy and missouri. attended city council. an ordinance was passed regulating auctions; also provision was made for publishing the legion laws, &c., &c. mobs, riots, earthquakes, tumults and distress of nations, are common. in england the manufacturers are reducing the wages of the laborers, and turn-outs and starvation follow. the asiatic cholera has appeared again in india. _friday, 15_.--it was reported early in the morning that elder orson pratt was missing. i caused the temple hands and the principal men of the city to make search for him. after which, a meeting was called at the grove, {61} and i gave the public a general outline of john c. bennett's conduct. the people met again in the afternoon, and were addressed on the same subject by brother hyrum and elder kimball. i then stated that i had heard that edward and d. kilbourn were engaged with john c. bennett to bring a mob on the city, from galena, and asked edward kilbourn, who was present, if it was so? to which mr. kilbourn replied at some length, and denied the charge. elder pratt returned in the evening. i find an editorial, in the _times and seasons_, on the government of god as follows:-_the government of god_. the government of the almighty has always been very dissimilar to the governments of men, whether we refer to his religious government, or to the government of nations. the government of god has always tended to promote peace, unity, harmony, strength, and happiness; while that of man has been productive of confusion, disorder, weakness, and misery. the greatest acts of the mighty men have been to depopulate nations and to overthrow kingdoms; and whilst they have exalted themselves and become glorious, it has been at the expense of the lives of the innocent, the blood of the oppressed, the moans of the widow, and the tears of the orphan. egypt, babylon, greece, persia, carthage, rome--each was raised to dignity amidst the clash of arms and the din of war; and whilst their triumphant leaders led forth their victorious armies to glory and victory, their ears were saluted with the groans of the dying and the misery and distress of the human family; before them the earth was a paradise, and behind them a desolate wilderness; their kingdoms were founded in carnage and bloodshed, and sustained by oppression, tyranny, and despotism. the designs of god, on the other hand, have been to promote the universal good of the universal world; to establish peace and good will among men; to promote the principles of eternal truth; to bring about a state of things that shall unite man to his fellow man; cause the world to "beat their swords into plowshares, and their spears into pruning hooks," make the nations of the earth dwell in peace, and to bring about the millennial glory, when "the earth shall yield its increase, resume its paradisean glory, and become as the garden of the lord." {62}the great and wise of ancient days have failed in all their attempts to promote eternal power, peace and happiness. their nations have crumbled to pieces; their thrones have been cast down in their turn, and their cities, and their mightiest works of art have been annihilated; or their dilapidated towers, of time-worn monuments have left us but feeble traces of their former magnificence and ancient grandeur. they proclaim as with a voice of thunder, those imperishable truths--that man's strength is weakness, his wisdom is folly, his glory is his shame. monarchial, aristocratical, and republican governments of their various kinds and grades, have, in their turn, been raised to dignity, and prostrated in the dust. the plans of the greatest politicians, the wisest senators, and most profound statesmen have been exploded; and the proceedings of the greatest chieftains, the bravest generals, and the wisest kings have fallen to the ground. nation has succeeded nation, and we have inherited nothing but their folly. history records their puerile plans, their short-lived glory, their feeble intellect and their ignoble deeds. have we increased in knowledge or intelligence? where is there a man that can step forth and alter the destiny of nations and promote the happiness of the world? or where is there a kingdom or nation that can promote the universal happiness of its own subjects, or even their general well being? our nation, which possesses greater resources than any other, is rent, from center to circumference, with party strife, political intrigues, and sectional interest; our counselors are panic stricken, our legislators are astonished, and our senators are confounded, our merchants are paralyzed, our tradesmen are disheartened, our mechanics out of employ, our farmers distressed, and our poor crying for bread, our banks are broken, our credit ruined, and our states overwhelmed in debt, yet we are, and have been in peace. what is the matter? are we alone in this thing? verily no. with all our evils we are better situated than any other nation. let egypt, turkey, spain, france, italy, portugal, germany, england, china, or any other nation, speak, and tell the tale of their trouble, their perplexity, and distress, and we should find that their cup was full, and that they were preparing to drink the dregs of sorrow. england, that boasts of her literature, her science, commerce, &c., has her hands reeking with the blood of the innocent abroad, and she is saluted with the cries of the oppressed at home. chartism, o'connelism, and radicalism are gnawing her vitals at home; and ireland, scotland, canada, and the east are threatening her destruction abroad. france is rent to the core, intrigue, treachery, and treason lurk in the dark, and murder, and assassination stalk forth at noonday. turkey, once the dread of european nations, has been shorn of her strength, has dwindled into {63} her dotage, and has been obliged to ask her allies to propose to her tributary terms of peace; and russia and egypt are each of them opening their jaws to devour her. spain has been the theater of bloodshed, of misery and woe for years past. syria is now convulsed with war and bloodshed. the great and powerful empire of china, which has, for centuries resisted the attacks of barbarians, has become tributary to a foreign foe, her batteries thrown down, many of her cities destroyed, and her villages deserted. we might mention the eastern rajahs, the miseries and oppressions of the irish; the convulsed state of central america; the situation of texas and mexico; the state of greece, switzerland and poland; nay, the world itself presents one great theater of misery, woe, and "distress of nations with perplexity." all, all, speak with a voice of thunder, that man is not able to govern himself, to legislate for himself, to protect himself, to promote his own good, nor the good of the world. it has been the design of jehovah, from the commencement of the world, and is his purpose now, to regulate the affairs of the world in his own time, to stand as a head of the universe, and take the reins of government in his own hand. when that is done, judgment will be administered in righteousness; anarchy and confusion will be destroyed, and "nations will learn war no more." it is for want of this great governing principle, that all this confusion has existed; "for it is not in man that walketh, to direct his steps;" this we have fully shown. if there was anything great or good in the world, it came from god. the construction of the first vessel was given to noah, by revelation. the design of the ark was given by god, "a pattern of heavenly things." the learning of the egyptians, and their knowledge of astronomy was no doubt taught them by abraham and joseph, as their records testify, who received it from the lord. the art of working in brass, silver, gold, and precious stones, was taught by revelation, in the wilderness. the architectural designs of the temple at jerusalem, together with its ornaments and beauty, were given of god. wisdom to govern the house of israel was given to solomon, and to the judges of israel; and if he had always been their king, and they subject to his mandate, and obedient to his laws, they would still have been a great and mighty people--the rulers of the universe, and the wonder of the world. if nebuchadnezzar, or darius, or cyrus, or any other king possessed knowledge or power, it was from the same source, as the scriptures abundantly testify. if, then, god puts up one, and sets down another at his pleasure, and made instruments of kings, unknown to themselves, to fulfill his prophecies, how much more was he able, if man would have been subject to his mandate to regulate the affairs of {64} this world, and promote peace and happiness among the human family! the lord has at various times commenced this kind of government, and tendered his services to the human family. he selected enoch, whom he directed, and gave his law unto, and to the people who were with him; and when the world in general would not obey the commands of god, after walking with god, he translated enoch and his church, and the priesthood or government of heaven was taken away. abraham was guided in all his family affairs by the lord; was conversed with by angels, and by the lord; was told where to go, and when to stop; and prospered exceedingly in all that he put his band unto; it was because he and his family obeyed the counsel of the lord. when egypt was under the superintendence of joseph it prospered, because he was taught of god; when they oppressed the israelites, destruction came upon them. when the children of israel were chosen with moses at their head, they were to be a peculiar people, among whom god should place his name; their motto was: "the lord is our lawgiver; the lord is our judge; the lord is our king, and he shall reign over us." while in this state they might truly say, "happy is that people, whose god is the lord." their government was a theocracy; they had god to make their laws, and men chosen by him to administer them; he was their god, and they were his people. moses received the word of the lord from god himself; he was the mouth of god to aaron, and aaron taught the people, in both civil and ecclesiastical affairs; they were both one, there was no distinction; so will it be when the purposes of god shall be accomplished: when "the lord shall be king over the whole earth," and "jerusalem his throne." "the law shall go forth from zion, and the word of the lord from jerusalem." this is the only thing that can bring about the "restitution of all things spoken of by all the holy prophets since the world was"--"the dispensation of the fullness of times, when god shall gather together all things in one." other attempts to promote universal peace and happiness in the human family have proved abortive; every effort has failed; every plan and design has fallen to the ground; it needs the wisdom of god, the intelligence of god, and the power of god to accomplish this. the world has had a fair trial for six thousand years; the lord will try the seventh thousand himself; "he whose right it is, will possess the kingdom, and reign until he has put all things under his feet;" iniquity will hide its hoary head, satan will be bound, and the works of darkness destroyed; righteousness will be put to the line, and judgment to the plummet, and "he that fears the lord will alone {65} be exalted in that day." to bring about this state of things, there must of necessity be great confusion among the nations of the earth; "distress of nations with perplexity." am i asked what is the cause of the present distress? i would answer, "shall there be evil in a city and the lord hath not done it?" the earth is groaning under corruption, oppression, tyranny and bloodshed; and god is coming out of his hiding place, as he said he would do, to vex the nations of the earth. daniel, in his vision, saw convulsion upon convulsion; he "beheld till the thrones were cast down, and the ancient of days did sit;" and one was brought before him like unto the son of man; and all nations, kindred, tongues, and people, did serve and obey him. it is for us to be righteous, that we may be wise and understand; for none of the wicked shall understand; but the wise shall understand, and they that turn many to righteousness shall shine as the stars for ever and ever. as a church and a people it behooves us to be wise, and to seek to know the will of god, and then be willing to do it; for "blessed is he that heareth the word of the lord, and keepeth it," say the scriptures. "watch and pray always," says our savior, "that ye may be accounted worthy to escape the things that are to come on the earth, and to stand before the son of man." if enoch, abraham, moses, and the children of israel, and all god's people were saved by keeping the commandments of god, we, if saved at all, shall be saved upon the same principle. as god governed abraham, isaac and jacob as families, and the children of israel as a nation; so we, as a church, must be under his guidance if we are prospered, preserved and sustained. our only confidence can be in god; our only wisdom obtained from him; and he alone must be our protector and safeguard, spiritually and temporally, or we fall. we have been chastened by the hand of god heretofore for not obeying his commands, although we never violated any human law, or transgressed any human precept; yet we have treated lightly his commands, and departed from his ordinances, and the lord has chastened us sore, and we have felt his arm and kissed the rod; let us be wise in time to come and ever remember that "to obey is better than sacrifice, and to hearken than the fat of rams." the lord has told us to build the temple and the nauvoo house; and that command is as binding upon us as any other; and that man who engages not in these things is as much a transgressor as though he broke any other commandment; he is not a doer of god's will, not a fulfiller of his laws. in regard to the building up of zion, it has to be done by the counsel of jehovah, by the revelations of heaven; and we should feel to say, "if the lord go not with us, carry us not up hence." we would say to {66} the saints that come here, we have laid the foundation for the gathering of god's people to this place, and they expect that when the saints do come, they will be under the counsel that god has appointed. the twelve are set apart to counsel the saints pertaining to this matter; and we expect that those who come here will send before them their wise men according to revelation; or if not practicable, be subject to the counsel that god has given, or they cannot receive an inheritance among the saints, or be considered as god's people, and they will be dealt with as transgressors of the laws of god. we are trying here to gird up our loins, and purge from our midst the workers of iniquity; and we hope that when our brethren arrive from abroad, they will assist us to roll forth this good work, and to accomplish this great design, that "zion may be built upon righteousness; and all nations flock to her standard;" that as god's people, under his direction, and obedient to his law, we may grow up in righteousness and truth; that when his purposes shall be accomplished, we may receive an inheritance among those that are sanctified. _saturday, 16_.--rode on the prairie with my clerk, to show some land to brother russell from new york; dined with my farmer, brother cornelius p. lott, and hoed potatoes. {67} chapter iv. the prophet charged with being accessory to the assault on ex-governor boggs of missouri--correspondence with governer carlin-the character of john c. bennett-prophecy that the saints would be driven to the rocky mountains. _sunday morning, july 17, 1842_.--attended meeting at the grove; was sick and tarried at home the remainder of the day. _monday, 18_.--rode out to brother kearns and the farm. _tuesday 19_.--rode with dr. foster, henry kearns and others to examine some timber lands, &c. _wednesday, 20.--_ _affidavit of lilburn w. boggs, ex-governor of missouri_. state of missouri, county of jackson: this day personally appeared before me, samuel weston, a justice of the peace, within and for the county of jackson, the subscriber, lilburn w. boggs, who being duly sworn doth depose and say that on the night of the 6th day of may, while sitting in his dwelling, in the town of independence, in the county of jackson, he was shot with intent to kill, and that his life was despaired of for several days, and that he believes and has good reason to believe from evidence and information now in his possession, that o. p. rockwell, a citizen or resident of the state of illinois, is the person who shot him on the night aforesaid, and the said deponent hereby applies to the governor of the state of illinois, to deliver the said o. p. rockwell to some person authorized to receive him and convey him to the county aforesaid, there to be dealt with according to law. lilburn w. boggs. sworn to and subscribed before me, this 20th day of july, 1842. samuel weston, j. p. _affidavit of the city council anent john c. bennett_. we, the undersigned, members of the city council, of the city of {68} nauvoo, testify that john c. bennett was not under duress at the time he testified before the city council, may 19, 1842, concerning joseph smith's innocence, virtue and pure teaching. his statements that he has lately made concerning this matter are false; there was no excitement at the time, nor was he in anywise threatened, menaced or intimidated. his appearance at the city council was voluntary; he asked the privilege of speaking, which was granted. after speaking for some time on the city affairs, joseph smith asked him if he knew anything bad concerning his public or private character. he then delivered those statements contained in the testimony voluntarily, and of his own free will, and went of his own accord, as free as any member of the council. we further testify that there is no such thing as a danite society in the city, nor any combination, other than the masonic lodge of which we have any knowledge. wilson law, john taylor, wilford woodruff, vinson knight, heber c. kimball, john p. greene, william marks, geo. a. smith, geo. w. harris, newel k. whitney, brigham young, charles c. rich, orson spencer. subscribed and sworn to by the persons whose names appear to the foregoing affidavit, the 20th day of july, a. d. 1842, except newel k. whitney, who subscribed and affirmed to the foregoing this day [july 21st] before me. daniel h. wells, justice of the peace within and for hancock county, illinois. _friday, 22_.--a special session of the city council was called at eight o'clock this morning; the vice-mayor presiding, when the following petition was written: _petition of the nauvoo city council to governor carlin_. _to his excellency, thomas carlin, governor of the state of illinois:_ we, the undersigned citizens of the state of illinois, having heard that many reports are in circulation prejudicial to the interest, happiness, peace, well being and safety of the inhabitants of the city of nauvoo and vicinity have thought proper to lay before your excellency the following statement: whereas, the latter-day saints having suffered much in the state of missouri, in time past through the hand of oppression, brought upon them by the falsehoods and misrepresentations of wicked and designing {69} men, whose hands are yet dripping with the blood of the innocent, and whose fiendish rage has sent many a patriot to his long home, leaving in our midst many widows and orphans whose sorrows and tears even time cannot wipe away: we would represent to your excellency that we broke no law, violated no constitutional rights, nor trampled upon the privileges of any other people in missouri; yet we had to suffer banishment, exile, the confiscation of our properties, and have diseases, distress and misery entailed upon us and our children, the effects of which we bear about in our bodies, and are indelibly engraven on our minds, and we appeal to your excellency at the present time, that you will not suffer an occurrence of such heart-rending scenes to take place under your administration. whilst we have been in this state we have behaved as good, peaceable citizens; we have availed ourselves of no privileges but what are strictly constitutional, and such as have been guaranteed by the authority of this state; we have always held ourselves amenable to the laws of the land; we have not violated any law, nor taken from any their rights. your excellency must be acquainted with the false statements and seditious designs of john cook bennett, with other political demagogues, pertaining to us as a people. we presume, sir, that you are acquainted with the infamous character of that individual, from certain statements made to us by yourself pertaining to him, but lest you should not be we forward to you documents pertaining to the affair, which will fully show the darkness of his character, and the infamous course that he has taken. concerning those statements made by him against joseph smith, we know that they are false. joseph smith has our entire confidence; we know that he has violated no law, nor has he in anywise promoted sedition or rebellion; nor has he sought the injury of any citizen of this or any other place. we are perfectly assured that he is as loyal, patriotic and virtuous a man, as there is in the state of illinois, and we appeal to your excellency, if in three years acquaintance with him you have seen anything to the contrary? inasmuch as this is the case, we your petitioners, knowing that joseph smith could not have justice done him in the state of missouri--that he has suffered enough in that state unjustly already, and that if he goes there it is only to be murdered--pray your excellency not to issue a writ for him to be given up to the authorities of missouri; but if your excellency thinks that he has violated any law, we request that he may be tried by the authorities of this state, for he shrinks not from investigation. {70} we furthermore pray that our lives and the lives of our wives and children may be precious in your sight and that we may have the privilege of following our avocations, of living on our farms, and by our own firesides in peace, and that neither said john c. bennett, nor any other person may be able to influence your excellency, either by intrigue or falsehood, to suffer us as a people to be injured by mob violence, but if, in the estimation of your excellency, we have done wrong, we appeal to the laws of this state. having heard a report that your excellency had called upon several companies of militia, to prepare themselves and be in readiness in case of emergency, we would further ask of your excellency, that if the state or country should be in danger, that the nauvoo legion may have the privilege of showing their loyalty in the defense thereof. we have the fullest confidence in the honor, justice and integrity of your excellency, and feel confident that we have only to present our case before you to insure protection, believing that the cries of so many peaceable and patriotic citizens will not be disregarded by your excellency. we therefore ask you as the chief magistrate of this state to grant us our requests, and we, as in duty bound, will ever pray. signed by the vice-mayor and city council. this forenoon i attended a general meeting of the citizens at the stand; orson spencer, esq., presiding. the object of the meeting was to correct the public mind relative to false reports put in circulation by bennett and others, and general wilson law presented the following: _resolution of a nauvoo mass meeting_. _resolved_, that having heard that john c. bennett was circulating many base falsehoods respecting a number of the citizens of nauvoo, and especially against our worthy and respected mayor, joseph smith, we do hereby manifest to the world, that so far as we are acquainted with joseph smith, we know him to be a good, moral, virtuous, peaceable and patriotic man, and a firm supporter of law, justice and equal rights; that he at all times upholds and keeps inviolate the constitution of this state and the united states. this resolution was adopted unanimously by the numerous assembly. the assembly came together in the afternoon, and {71} about eight hundred signed the foregoing petition presented by the city council to governor carlin. the "ladies relief society" also drew up a petition signed by about one thousand ladies, speaking in the highest terms of the virtue, philanthropy and benevolence of joseph smith, begging that he might not be injured, and that they and their families might have the privilege of enjoying their peaceable rights. a petition was also drawn up by many citizens in and near nauvoo, who were not "mormons" setting forth the same things. (see affidavits of hyrum smith and william law _times and seasons_, vol. iii, page 870, &c. also certificates of elias higbee and francis m. higbee, _times and seasons_, vol. iii, page 874.) [a] [footnote a: the matters of which these affidavits treat are of such importance in the church history, since they establish the villainy of john c. bennett and prove the prophet to be innocent of those things charged against him by bennett that it is thought proper to give them here _in extenso_, as also an extract from an editorial from the _times and seasons_, explaining the long forbearance with this arch-apostate and traitor.] _affidavit of hyrum smith_. on the seventeenth day of may, 1842, having been made acquainted with some of the conduct of john c. bennett, which was given in testimony, under oath before alderman g. w. harris, by several females who testified that john c. bennett endeavored to seduce them, and accomplished his designs by saying it was right; that it was one of the mysteries of god, which was to be revealed when the people was strong enough in faith to bear such mysteries--that it was perfectly right to have illicit intercourse with females, providing no one knew it but themselves, vehemently trying them from day to day, to yield to his passions, bringing witnesses of his own clan to testify that there were such revelations and such commandments, and that they were of god; also stating that he would be responsible for their sins, if there were any, and that he would give them medicine to produce abortions, provided they should become pregnant. one of these witnesses, a married woman that he attended upon in his professional capacity whilst she was sick, stated that he made proposals to her of a similar nature; he told her that he wished her husband was dead, and that if he was dead, he would marry her and clear out with her; he also begged her permission to give {72} him [her husband] medicine to that effect; he did try to give him medicine, but he would not take it. on interrogating her what she thought of such teaching, she replied she was sick at the time, and had to be lifted in and out of her bed like a child. many other acts as criminal were reported to me at the time. on becoming acquainted with these facts, i was determined to prosecute him, and bring him to justice. some person knowing my determination, having informed him of it, he sent to me william law and brigham young, to request an interview with me, and to see if there could not be a reconciliation made. i told them i thought there could not be, his crimes were so heinous; but told them i was willing to see him; he immediately came to see me; he begged on me to forgive him this once, and not prosecute him and expose him; he said he was guilty, and did acknowledge the crimes that were alleged against him; he seemed to be sorry that he had committed such acts, and wept much and desired that it might not be made public for it would ruin him forever; he wished me to wait, but i was determined to bring him to justice, and declined listening to his entreaties; he then wished me to wait until he could have an interview with the masonic fraternity; he also wanted an interview with brother joseph; he wished to know of me if i would forgive him, and desist from my intentions, if he could obtain their forgiveness; and requested the privilege of an interview immediately. i granted him that privilege as i was acting as master _pro tem_ at that time; he also wished an interview first with brother joseph; at that time brother joseph was crossing the yard from the house to the store, he immediately came to the store and met dr. bennett on the way; he reached out his hand to brother joseph and said, will you forgive me? weeping at the time; he said, brother joseph, i am guilty, i acknowledge it, and i beg of you not to expose me, for it will ruin me; joseph replied, doctor! why are you using my name to carry on your hellish wickedness? have i ever taught you that fornication and adultery were right, or polygamy or any such practice? he said, you never did. did i ever teach you anything that was not virtuous--that was iniquitous, either in public or private? he said, you never did. did you ever know anything unvirtuous or unrighteous in my conduct or action at any time, either in public or private? he said, i did not. are you willing to make oath to this before an alderman of the city? he said i am willing to do so. joseph said, doctor, go into my office and write what you can in conscience subscribe your name to, and i will be satisfied. i will, he said, and went into the office, and i went with him, and he requested pen, ink and paper of mr. clayton, who was acting clerk in that office, and was also secretary _pro tem_, for the nauvoo lodge, u. d. william clayton gave him paper, pen and ink, and he stood at the desk and wrote {73} the following article which was published in the 11th no. of the _wasp_; sworn to and subscribed before daniel h. wells, alderman, 17th day of may, a. d. 1842. he called in brother joseph and read it to him, and asked him if that would do; he said it would; he then swore to it as before mentioned, the article was as follows: state of illinois, city of nauvoo. personally appeared before me, daniel h. wells, an alderman of said city of nauvoo, john c. bennett, who being duly sworn, according to law, deposeth and saith: that he never was taught anything in the least contrary to the strictest principles of the gospel, or of virtue, or of the laws of god, or man, under any occasion, either directly or indirectly, in word or deed by joseph smith: and that he never knew the said smith to countenance any improper conduct whatever, either in public or private; and that he never did teach to me in private that an illegal, illicit intercourse with females was, under any circumstances, justifiable, and that i never knew him so to teach others. john c. bennett. sworn to and subscribed before me, this 17th day of may, 1842 daniel h. wells, alderman. during all this intercourse i was present with him, and there was no threats used nor harshness, everything was as pacific as could be under existing circumstances. i then immediately convened the masonic lodge, it being about 4 o'clock p. m. he then came into the lodge and charges of a similar nature were preferred against him. he admitted they were true, in the presence of about sixty in number. he arose and begged the privilege of speaking to the brethren; he acknowledged his wickedness; and begged for the brethren to forgive him still longer, and he called god and angels to witness that he never would be guilty of the like crimes again--he would lay his hand on the bible and swear that he would not be guilty of such crimes. he seemed to be very penitent and wept much; his penitence excited sympathy in the minds of the brethren, and they withdrew the charge for the time being until he could be heard on other charges which had been preferred against him by members of the pickaway lodge of ohio, through the communications of the grand master, a. jones. after this we found him to be an expelled mason, in consequence of his rascally conduct, from the pickaway lodge, in ohio; the circumstances and documents were mentioned in the 11th number of the _wasp_, signed by george miller, master of nauvoo lodge, under dispensation, and reads as follows: {74} notice. _to all whom it may concern, greeting_: whereas john cook bennett, in the organization of the nauvoo lodge, under dispensation, palmed himself upon the fraternity as a regular mason in good standing; and satisfactory testimony having been produced before said lodge, that he, said bennett, was an expelled mason, we therefore publish to all the masonic world, the above facts, that he, the said bennett may not impose himself upon the fraterns of masons. all editors who are friendly to the fraternity of free and accepted ancient york masons will please insert the above. george miller, master of nauvoo lodge under dispensation. still after all this we found him guilty of similar crimes again, and it was found to our satisfaction that he was conspiring against the peace and safety of the citizens of this state--after learning these facts we exposed him to the public; he then immediately left the place abruptly; threatening to drink the hearts blood of many citizens of this place. previous to this last disclosure, the hand of fellowship was withdrawn from him, may 11, 1842, by the first presidency, six days previous to the time he pretended to withdraw from the church, which you will see published in the _times and seasons_, june 15, 1842. i was also present at the time when he gave this testimony before the city council, as printed in the _times and seasons_, july 1, 1842, on page 841, which reads as follows: dr. john c. bennett, ex-mayor, was then called upon by the mayor to state if he knew aught against him; when mr. bennett replied: "i know what i am about, and the heads of the church know what they are about, i expect. i have no difficulty with the heads of the church. i publicly avow that any one who has said that i have stated that general joseph smith has given me authority to hold illicit intercourse with women, is a liar in the face of god, those who have said it are damned liars; they are infernal liars. he never either in public or private gave me any such authority or license, and any person who states it is a scoundrel and a liar. i have heard it said that i should become a second avard by withdrawing from the church, and that i was at variance with the heads and should use an influence against them because i resigned the office of mayor; this is false. i have no difficulty with the heads of the church, and i intend to continue with you, and hope the time may come when i may be restored to full confidence, and fellowship, and my former standing in the church, and that my conduct may be such as to warrant my restoration--and should the time ever come that i may {75} have an opportunity to test my faith, it will then be known whether i am a traitor or a true man." joseph smith then asked: "will you please state definitely whether you know anything against my character either in public or private?" general bennett answered: "i do not; in all my intercourse with gen. smith, in public and in private, he has been strictly virtuous." aldermen. newel k. whitney, hirum kimball, orson spencer, gust. hills, g. w. harris, councillors. willard richards, wilson law, john taylor, brigham young, john p. greene, heber c. kimball, wilford woodruff, george a. smith. james sloan, recorder. may 19th, 1842. i know he was not under duress at the time, for his testimony was given free and voluntarily, after requesting the privilege of the council to speak (which was granted him) on matters pertaining to the city ordinances, while speaking, or before he took his seat, he was requested by the mayor of the city, joseph smith, to state to the council if he knew aught against him, and he replied according to the above. i also know that he had no private intercourse with joseph in the preparation room on the 17th day, as he stated in his letter as printed in the _sangamo journal_, for the lodge was convened on that day, and i had the keys of the doors in my possession from 7 o'clock a. m. until 6 o'clock p. m., and it was when the lodge called off for refreshment during recess, that i had the interview with him, at which time he wrote the affidavit and subscribed it in my presence, and i was with him during the whole time from his first coming to me, until he signed it and until the lodge convened again at 4 o'clock. hyrum smith. sworn to and subscribed before me, july 23, 1842. george w. harris, alderman of the city of nauvoo. _affidavit of wm. law_. as john c. bennett has become our open enemy, and is engaged in circulating falsehoods of the blackest character, i deem it a duty to make the following statement of facts: john c. bennett states in the _sangamo journal_ that the withdrawal of the hand of fellowship by the first presidency, and the twelve was {76} after he had withdrawn from the church. i presume the notice of our withdrawal was not published till after he withdrew, but that does not prove his statement true, for i hereby testify that i signed the article in question several days before he withdrew. i believe it was on the evening of the 11th day of may, some four or five days afterwards i had some conversation with john c. bennett and intimated to him that such a thing was concluded upon, which intimation, i presume led him to withdraw immediately. i told him we could not bear with his conduct any longer--that there were many witnesses against him, and that they stated that he gave joseph smith as authority for his illicit intercourse with females. john c. bennett declared to me before god that joseph smith had never taught him such doctrines, and that he never told any one that he (joseph smith) had taught any such things, and that any one who said so told base lies; nevertheless he said he had done wrong, that he would not deny, but he would deny that he had used joseph smith's name to accomplish his designs on any one; stating that he had no need of that, for that he could succeed without telling them that joseph approbated such conduct. these statements he made to me of his own free will, in a private conversation which we had on the subject; there was no compulsion or threats used on my part; we had always been on good terms, and i regretted exceedingly that he had taken such a course. he plead with me to intercede for him, assuring me that he would turn from his iniquity, and never would be guilty of such crimes again. he said that if he were exposed it would break his mother's heart--that she was old, and if such things reached her ears it would bring her down with sorrow to the grave. i accordingly went to joseph smith and plead with him to spare bennett from public exposure, on account of his mother. on many occasions i heard him acknowledge his guilt, and beg not to be destroyed in the eyes of the public, and that he would never act so again, so "help him god." from such promises and oaths i was induced to bear with him longer than i should have done. on one occasion i heard him state before the city council that joseph smith had never taught him any unrighteous principles, of any kind, and that if any one says that he ever said that joseph taught such things they are base liars, or words to that effect. this statement he made voluntarily; he came into the council room about an hour after the council opened, and made the statement, not under duress, but of his own free will, as many witnesses can testify. on a former occasion he came to me and told me that a friend of his was about to be tried by the high council, for the crime of adultery, and that he feared his name would be brought into question. he entreated me to go to the council and prevent his name from being {77} brought forward, as, said he, "i am not on trial, and i do not want my mother to hear of these things, for she is a good woman." i would further state that i do know from the amount of evidence which stands against john c. bennett, and from his own acknowledgments, that he is a most corrupt, base, and vile man; and that he has published many base falsehoods since we withdrew the hand of fellowship from him. about the time that john c. bennett was brought before the masonic lodge he came to me and desired that i would go in company with brigham young to hyrum smith, and entreat of him to spare him--that he wished not to be exposed--that he wanted to live as a private citizen, and would cease from all his folly, etc. i advised him to go to texas, and when he returned, if he would behave well we would reinstate him. he said he had no means to take him to texas, and still insisted on brigham young and myself to intercede for him. william law. sworn to, and subscribed before me a justice of the peace, within and for the county of hancock, state of illinois, july 20th, 1842. daniel h. wells. _certificate of elias and francis m. higbee_. _mr. editor_: sir, from a perusal of the st. louis papers, i find from an article signed j. c. bennett, stating that all who are friends to mr. joseph smith he considers his enemies--as a matter of course, then, i must be one, for i am, and have been for a long time the personal friend of joseph smith; and i will here say that i have never yet seen or known anything against him that i should change my mind. it is true many reports have been and are put in circulation by his enemies for political religious effect, that upon investigation are like the dew before the morning sun, vanish away, because there is no real substance in them. could dr. bennett expect any man acquainted with all the circumstances, and matters of fact which were developed both here and from abroad, respecting his conduct and character, previous to his leaving this place, for one moment to believe him--i answer, _no!_ he could not. and all his affidavits, that came from any person entitled to credit, (i say entitled to credit, because some there are who are not entitled to credit; as dr. bennett very well knows) are in amount nothing at all, when summed up, and render no person worthy of death or bonds. francis m. higbee's knowledge concerning the murder of a prisoner in missouri, i am authorized to say, by francis m. higbee that he {78} knows of no such thing--that no prisoner was ever killed in missouri, to the best of his knowledge. and i also bear the same testimony that there never was any prisoner killed there, neither were we ever charged with any such thing, according to the best of my recollection. elias higbee. july 22, 1842. this is to certify that i do not know of the murder of any prisoner in missouri, as above alluded to. francis m. higbee. july 22, 1842. [the following is the excerpt from the _times and seasons_ alluded to in the foot note at page 71:] _john c. bennett_. in the state of missouri we had our hinckle, our avard, marsh, mclellin, and others who were the first to flee in time of danger--the first to tell of things that they never knew, and swear to things that they never before had heard of. they were more violent in their persecutions, more relentless and sanguinary in their proceedings, and sought with greater fury the destruction and overthrow of the saints of god who had never injured them, but whose virtue made them blush for their crimes. all that were there remember that they were the stoutest and the loudest in proclaiming against oppression; they protested vehemently against mob and misrule, but were the first in robbing, spoiling, and plundering their brethren. such things we have always expected; we know that the "net will gather together of every kind, good and bad," that "the wheat and tares must grow together until the harvest," and that even at the last there will be five foolish as well as five wise virgins. daniel, in referring to the last days says, in speaking concerning the "holy covenant," that many shall have indignation against it, and shall obtain information from those that forsake the holy covenant, "and the robbers of thy people shall seek to exalt themselves, but they shall fall." this we have fully proven--we have seen them try to exalt themselves, and we have seen their fall. he goes on further to state, that "many shall cleave unto them by flatteries." such was dr. avard, and john c. bennett--with the latter we have to do at the present time, and in many of the foregoing statements and prophecies we shall see his character and conduct exemplified. he professed the greatest fidelity, and eternal friendship, yet was he an adder in the path, and a viper in the bosom. he professed to be virtuous and chaste, yet did he pierce the heart of the innocent, introduce misery and infamy into families, reveled in voluptuousness and crime, and led {79} the youth that he had influence over to tread in his unhallowed steps; he professed to fear god, yet did he desecrate his name, and prostitute his authority to the most unhallowed and diabolical purposes; even to the seduction of the virtuous, and the defiling of his neighbor's bed. he professed indignation against missouri, saying, "my hand shall avenge the blood of the innocent;" yet now he calls upon missouri to come out against the saints, and he "will lead them on to glory and to victory." it may asked why it was that we would countenance him so long after being apprised of his iniquities, and why he was not dealt with long ago. to this we would answer, that he has been dealt with from time to time; when he would acknowledge his iniquity, ask and pray for forgiveness, beg that he might not be exposed, on account of his mother, and other reasons, saying, he should be ruined and undone. he frequently wept like a child, and begged like a culprit for forgiveness, at the same time promising before god and angels to amend his life, if he could be forgiven. he was in this way borne with from time to time, until forbearance was no longer a virtue, and then the first presidency, the twelve, and the bishops withdrew their fellowship from him, as published in the 16th number of this paper. the church afterwards publicly withdrew their fellowship from him, and his character was published in the 17th number of this paper; since that time he has published that the conduct of the saints was bad--that joseph smith and many others were adulterers, murderers, etc., that there was a secret band of men that would kill people, etc., called danites--that he was in duress when he gave his affidavit, and testified that joseph smith was a virtuous man--that we believed in and practiced polygamy, [b] that we believed in secret murders, and aimed to destroy the government, etc., etc. as he has made his statements very public, and industriously circulated them through the country, we shall content ourselves with answering his base falsehoods and misrepresentations, without giving publicity to them, as the public is generally acquainted with them already. [c] [footnote b: a distinction here must be kept in mind between the "polygamy" charged against the saints by bennett and plurality of wives allowed under certain restrictions by the revelation on the eternity of the marriage covenant. it was the vicious, promiscuous polygamous associations charged by bennett that belief in and practice of by the saints is here denied, not the plural relations under the seal and covenant of the marriage law in the aforesaid revelation. see bennett's "history of the saints," (1842), pp. 217-260.] [footnote c: according to bennett's own statement concerning himself, he joined the church for the purpose of exposing the alleged treasonable designs of the mormon people against several of the western states. in his book, entitled "the history of the saints," (leland & whitney, boston, 1842), he says: "i find that it is almost universally the opinion of those who have heard of me in the eastern part of the united states, that i united myself to the mormons from a conviction of the truth of their doctrines, and that i was, at least for some time, a convert to their pretended religion. this, however, is a very gross error. i never believed in them or their doctrines. this is, and indeed was, from the first, well known to my friends and acquaintances in the western country, who were well aware of my reasons for connecting myself with the prophet; which reasons i will now proceed to state. my attention had been long turned towards the movements and designs of the mormons, with whom i had become pretty well acquainted, years before, in the state of ohio; and after the formation of their establishment at nauvoo, in 1839, the facts and reports respecting them, which i continually heard, led me to suspect, and indeed, to believe, that their leaders had formed, and were preparing to execute, a daring and colossal scheme of rebellion and usurpation throughout the northwestern states of the union. it was to me evident that temporal, as well as spiritual, empire was the aim and expectation of the prophet and his cabinet. the documents that will hereafter be introduced, will clearly show the existence of a vast and deep-laid scheme, upon their part, for conquering the states of ohio, indiana, illinois, iowa, and missouri, and erecting upon the ruin of their present governments a despotic military and religious empire, the head of which, as emperor and pope, was to be joseph smith, the prophet of the lord, and his ministers and viceroys, the apostles, high priests, elders, and bishops, of the mormon church. the fruition of this hopeful project would, of course, have been preceded by plunder, devastation, and bloodshed, and by all the countless horrors which invariably accompany civil war. american citizens could not be expected to stand quietly by, and suffer their governments to be overthrown, their religion subverted, their wives and children converted into instruments for a despot's lust and ambition, and their property forcibly appropriated to the use and furtherance of a base imposture. the mormons would, of course, meet with resistance as soon as their intentions became evident; and so great was already their power, and so rapidly did their numbers increase, that the most frightful consequences might naturally be expected to ensue, from an armed collision between them and the citizens who still remained faithful to the god and the laws of their fathers. these reflections continually occurred to me, as i observed the proceedings of the mormons, and, at length, determined me to make an attempt to detect and expose the movers and machinery of the plot." the promised documentary proofs of the alleged scheme to overthrow government in the states names, and establish on their ruins a despotic military government, etc., did not appear in the book compiled by bennett, nor can his statement be true that he joined the church for the purpose of exposing a secret plot on the part of joseph smith and his associated against government in the united states. the most probable and most charitable view in relation to bennett's actions and character is that expressed by the late president john taylor in his public discussion with a number of protestant ministers in france, 1850, who relied on bennett's "disclosures" concerning joseph smith and the mormon people for the data of their arguments. of bennett, with whom he was well and intimately acquainted, the late president john taylor said: "respecting john c. bennett: i was well acquainted with him. at one time he was a good man, but fell into adultery, and was cut off from the church for his iniquity; and so bad was his conduct, that he was also expelled from the municipal courts, of which he was a member. he then went lecturing through the country, and commenced writing pamphlets for the sake of making money, charging so much for admittance to his lectures, and selling his slanders. his remarks, however, were so bad, and his statements so obscene and disgraceful, that respectable people were disgusted." elder taylor's opponents regarded this as an attack upon bennett's character, to which elder taylor answered: "mr carter * * tells us that it is not too late to attack john c. bennett's motives for joining the church. did i ever attack john c. bennett's motives for joining the church? * * * * i stated concerning john c. bennett, that at one time he was a good man, but that he fell into iniquity and was cut off from the church for adultery, and then commenced his persecutions. if i had my books here i could have shown an affidavit made before the city council about the time he was cut off, stating that he knew nothing evil or bad of joseph smith, an affidavit that i heard him make himself." (public discussion between reverends cleeve, robinson, carter, and elder john taylor at boulogne-sur-mer, france, 1850.)] {80} _affidavit of daniel h. wells anent john c. bennett_. state of illinois, county of hancock. i hereby certify that on the 17th day of may last, john c. bennett subscribed and swore to the affidavit over my signature of that date and published in the _wasp_, after writing the same in my presence, in the office where i was employed in taking depositions of witnesses. the door of the room was open and free for all, or any person to pass or repass. after signing and being qualified to the affidavit aforesaid, {81} he requested to speak to me at the door. i followed him out; he told me some persons had been lying about him, and showed me a writing granting him the privilege to withdraw from the church, and remarked that the matter was perfectly understood between him and the heads of the church; and that he had resigned the mayor's office, and should resign the office he held in the legion; but as there was a court-martial to be held in a few days joseph smith desired that he would wait until that was over. i was in the city council on the 19th day of may last. i there heard him say what has been published concerning the teachings of joseph smith, and of his own course. i afterwards met him in company with colonel francis m. higbee. he then stated that he was going to be the candidate, (meaning the candidate for the legislature) and joseph and hyrum smith were going in for him. said: "you know it will be better for me not to be bothered with the mayor's office, legion, 'mormon,' or anything else." during all this time, if he was under duress or fear, he must have a good faculty for concealing it, for he was at liberty to go and come when and where he pleased, so far as i am capable of judging. i know that i saw him in different parts of the city even after he had made these statements, transacting business as usual, and said he was going to complete some business pertaining to the mayor's office; and i think did attend to work on the streets. i was always personally friendly with him, after i became acquainted {82} with him. i never heard him say anything derogatory to the character of joseph smith, until after he had been exposed by said smith, on the public stand in nauvoo. daniel h. wells. july 22nd, a. d. 1842. sworn to and subscribed before me, a justice of the peace, in and for the city of nauvoo, in said county, this 22nd day of july, 1842. gustavus hills, j. p. and alderman. [l. s.] _times and seasons editor's note_.--"daniel h. wells, esq., is an old resident in this place, and not a mormon." _sunday, 24_.--this morning at home sick. attended meeting at the grove in the afternoon, and spoke of brother miller's having returned with the good news that bennett would not be able to accomplish his designs. _tuesday, 26_.--sick this morning. rode to my farm in the afternoon. _wednesday, 27_.--attended meeting at the grove and listened to the electioneering candidates, and spoke at the close of the meeting. _letter of governor carlin to joseph smith, anent the foregoing resolution and petition_. quincy, july 27, 1842. dear sir:--your communication of the 25th instant, together with the petitions of the citizens of the city of nauvoo, both male and female, were delivered to me last evening by brevet-major-general wilson law; also a report of james sloan, esq., secretary of nauvoo legion, of the proceedings of a court martial of brevet-major-general had upon charges preferred against major-general john c. bennett; upon which trial the court found the defendant guilty, and sentenced him to be cashiered; all of which have been considered. in reply to your expressed apprehensions of "the possibility of an attack upon the peaceable inhabitants of the city of nauvoo and vicinity, through the intrigues and false representations of john c. bennett and others," and your request that i would issue official orders to you to have the nauvoo legion in readiness to be called out at a moment's warning in defense of the peaceable citizens, &c., i must say that i cannot conceive of the least probability, or scarcely possibility, of an attack of violence upon the citizens of nauvoo from any quarter whatever, and as utterly impossible that such attack is contemplated by any {83} sufficient number of persons to excite the least apprehension of danger or injury, and whilst i should consider it my imperative duty to promptly take measures to suppress and repel any invasion, by violence of the people's rights, i nevertheless think that it is not in my province to interpose my official authority gratuitously when no such exigency exists. from the late exposure, as made by general bennett it is not strange that the apprehensions of the citizens of nauvoo are excited, but so far as i can learn from the expression of public opinion, the excitement is confined to the mormons themselves, and only extends to the community at large as a matter of curiosity and wonder. very respectfully, your obedient servant, thomas carlin. to general joseph smith. elder w. woodruff started for st. louis, to procure printing paper for the _times and seasons_. _saturday, 30_.--i wrote to thomas carlin, governor of the state of illinois as follows: _letter of the prophet to governor carlin--satisfied with the governor's attitude_. nauvoo, july 30, 1842. esteemed sir:--your favor of the 27th instant per brevet major-general wilson law is before me. i cannot let this opportunity pass without tendering to you my warmest thanks for the friendly treatment my lady as well as those with her received at your hands during the late visit, and also for the friendly feelings breathed forth in your letter. your excellency may be assured that they are duly appreciated by me, and shall be reciprocated. i am perfectly satisfied with regard to the subject under consideration, and with your remarks. i shall consider myself and our citizens secure from harm under the broad canopy of the law under your administration. we look to you for protection in the event of any violence being used towards us, knowing that our innocence with regard to all the accusations in circulation will be duly evidenced before an enlightened public. any service we can do the state at any time will be cheerfully done, for our ambition is to be serviceable to our country. with sentiments of respect and esteem, i remain your humble servant, joseph smith. my wife's nephew, l. d. wasson, who had gone out on {84} a preaching mission, wrote us this day from philadelphia--(see _times and seasons_, vol. iii, pages 891 and 892.) [sidenote: death of bishop vinson knight.] _sunday, 31_.--in council with bishops miller and whitney, brigham young, john taylor, &c., concerning bishop vinson knight's sickness. brother knight has been sick about a week, and this morning he began to sink very fast until twelve o'clock when death put a period to his sufferings. [sidenote: requirements of high priests.] the high priests' quorum met in council, and instructed their clerk to publish in the _times and seasons_ that it is the duty of the high priests to have their names enrolled on the records of the quorums when they arrive at nauvoo. the members, when they spoke in turns, were required to state whether they had any hardness with the brethren, kept the word of wisdom, had family prayers, &c. an earthquake was recently felt in dublane cathedral, near comrie scotland. _monday, august 1, 1842_.--a most disgraceful riot is reported to have commenced in philadelphia, between the colored and white people, which continued three or four days. _wednesday, 3_.--in the city transacting a variety of business in company with general james adams, and others. brigadier-general wilson law elected major-general of the nauvoo legion (by a small majority over lyman wight) in place of john c. bennett, cashiered. _thursday, 4_.--in company with fifteen others learning sword exercise with colonel brewer, and attending to a variety of business. _friday, 5_.--engaged in a variety of business, and at six in the evening presided in the city council; councilor taylor brought forward a bill to regulate proceedings in the municipal court under habeas corpus--the bill was read the first time, and upon motion for a second reading it was referred to a select committee, namely alderman spencer, and councilors taylor and william law, to report thereon at the next sitting of council. {85} [sidenote: prophecy that the saints would be driven to the rocky mountains.] _saturday, 6_.--passed over the river to montrose, iowa, in company with general adams, colonel brewer, and others, and witnessed the installation of the officers of the rising sun lodge ancient york masons, at montrose, by general james adams, deputy grand-master of illinois. while the deputy grand-master was engaged in giving the requisite instructions to the master-elect, i had a conversation with a number of brethren in the shade of the building on the subject of our persecutions in missouri and the constant annoyance which has followed us since we were driven from that state. i prophesied that the saints would continue to suffer much affliction and would be driven to the rocky mountains, many would apostatize, others would be put to death by our persecutors or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the saints become a mighty people in the midst of the rocky mountains. [d] [footnote d: it is thought important that the following statement from a biography of anson call, by edward tullidge, should be made part of the history of this prophetic incident, as doubtless the testimony of brother call relates to the same incident as that described in the prophet's text of the history, notwithstanding some confusion of dates that exists in the call testimony. it will be seen that the prophet fixes the date of his prophecy on saturday, the 6th of august, 1842. in whitney's history of utah, vol. iv.--(biographical section of the history, p. 143), the date on which call heard the prophecy, is given as the 8th of august, 1842. while in tullidge's biography of call the date is given as the 14th of july, 1843, evidently an error. there is no entry in the prophet's journal for the 8th of august, 1842, and the entries for the 8th of august, 1843, and the 14th of july, 1843, relate to matters of quite a different character. tullidge, in relating anson call's recollection of the incident also says that j. c. bennett was present on the occasion, which must also be an error, as the rupture between bennett and the church and its authorities occurred and he had left nauvoo previous to the 6th of august, 1842. in the call statement as published by tullidge, the name of mr. adams, the deputy grand master mason in charge of the ceremonies, is given as george, it should be james. _statement of anson call_. "on the 14th of july, 1843, with quite a number of his brethren, he crossed the mississippi river to the town of montrose, to be present at the installment of the masonic lodge of the "rising sun." a block schoolhouse had been prepared with shade in front, under which was a barrel of ice water. judge george [james] adams was the highest masonic authority in the state of illinois, and had been sent there to organize this lodge. he, hyrum smith, and j. c. bennett, being high masons, went into the house to perform some ceremonies which the others were not entitled to witness. these, including joseph smith, remained under the bowery. joseph, as he was tasting the cold water, warned the brethren not to be too free with it. with the tumbler still in his hand he prophesied that the saints would yet go to the rocky mountains; and, said he, this water tastes much like that of the crystal streams that are running from the snow-capped mountains. we will let mr. call describe this prophetic scene: "i had before seen him in a vision, and now saw while he was talking his countenance change to white; not the deadly white of a bloodless face, but a living brilliant white. he seemed absorbed in gazing at something at a great distance, and said: 'i am gazing upon the valleys of those mountains.' this was followed by a vivid description of the scenery of these mountains, as i have since become acquainted with it. pointing to shadrach roundy and others, he said: 'there are some men here who shall do a great work in that land.' pointing to me, he said: 'there is anson, he shall go and shall assist in building up cities from one end of the country to the other, and you, rather extending the idea to all those he had spoken of, shall perform as great a work as has been done by man, so that the nations of the earth shall be astonished, and many of them will be gathered in that land and assist in building cities and temples, and israel shall be made to rejoice.' "it is impossible to represent in words this scene which is still vivid in my mind, of the grandeur of joseph's appearance, his beautiful descriptions of this land, and his wonderful prophetic utterances as they emanated from the glorious inspirations that overshadowed him. there was a force and power in his exclamations of which the following is but a faint echo: 'oh the beauty of those snow-capped mountains! the cool refreshing streams that are running down through those mountain gorges!' then gazing in another direction, as if there was a change of locality: 'oh the scenes that this people will pass through! the dead that will lay between here and there.' then turning in another direction as if the scene had again changed: 'oh the apostasy that will take place before my brethren reach that land!' 'but,' he continued, 'the priesthood shall prevail over its enemies, triumph over the devil and be established upon the earth, never more to be thrown down!' he then charged us with great force and power, to be faithful to those things that had been and should be committed to our charge, with the promise of all the blessings that the priesthood could bestow. 'remember these things and treasure them up. amen.'" (tullidge's histories, vol. ii. history of northern utah, and southern idaho.--biographical supplement, p. 271 _et seq_.)] {86} _sunday, 7_.--at home through the day. [sidenote: arrest of the prophet on a requisition of missouri.] _monday, 8_.--this forenoon i was arrested by the deputy sheriff of adams county, and two assistants, on a warrant issued by governor carlin, founded on a requisition from governor reynolds of missouri, upon the affidavit of ex-governor boggs, complaining of the said smith as "being an accessory before the fact, to an assault with intent to kill made by one orrin p. rockwell on lilburn w. boggs," on the night of the sixth of may, a. d. 1842. brother rockwell was arrested at the same time as principal. {87} there was no evasion of the officers, though the municipal court issued a writ of habeas corpus according to the constitution of the state, article 8, and section 13. this writ demanded the bodies of messrs. smith and rockwell to be brought before the aforesaid court; but these officers refused to do so, and finally without complying, they left us in the care of the marshal, without the original writ by which we were arrested, and by which only we could be retained, and returned to governor carlin for further instructions, and myself and rockwell went about our business. [sidenote: the prophet's comments on his arrest.] i have yet to learn by what rule of right i was arrested to be transported to missouri for a trial of the kind stated. "an accessory to an assault with intent to kill," does not come under the provision of the _fugitive_ act, when the person charged has not been out of illinois, &c. an accessory before the fact to manslaughter is something of an anomaly. the isolated affidavit of ex-governor boggs is no more than any other man's, and the constitution says, "that no person shall be liable to be transported out of the state, for an offense committed within the same." the whole is another missouri farce. in fact, implied power, and constructive guilt, as a _dernier resort_, may answer the purpose of despotic governments, but are beneath the dignity of the sons of liberty, and would be a blot on our judicial escutcheon. i received a letter from the postoffice, which had been broken open, and i was grieved at the meanness of its contents. the city council passed the following "ordinance regulating the mode of proceeding in cases of habeas corpus before the municipal court:" _ordinance on habeas corpus procedure_. sec. 1. be it ordained by the city council of the city of nauvoo, that in all cases where any person or persons, shall at any time hereafter, be arrested or under arrest in this city, under any writ or process, and {88} shall be brought before the municipal court of this city, by virtue of a writ of habeas corpus, the court shall in every such case have power and authority, and are hereby required to examine into the origin, validity and legality of the writ of process, under which such arrest was made, and if it shall appear to the court, upon sufficient testimony that said writ or process was illegal, or not legally issued, or did not proceed from proper authority, then the court shall discharge the prisoner from under said arrest; but if it shall appear to the court that said writ or process had issued from proper authority, and was a legal process, the court shall then proceed and fully hear the merits of the case, upon which said arrest was made, upon such evidence as may be produced and sworn before said court, and shall have power to adjourn the hearing, and also issue process from time to time, in their discretion, in order to procure the attendance of witnesses, so that a fair and impartial trial and decision may be obtained in every such case. sec. 2. and be it further ordained that if upon investigation it shall be proven before the municipal court, that the writ or process has been issued, either through private pique, malicious intent, or religious or other persecution, falsehood or misrepresentation, contrary to the constitution of this state, or the constitution of the united states, the said writ or process shall be quashed and considered of no force or effect, and the prisoner or prisoners shall be released and discharged therefrom. sec. 3. and be it also further ordained that in the absence, sickness, debility, or other circumstances disqualifying or preventing the mayor from officiating in his court, as chief justice of the municipal court, the aldermen present shall appoint one from amongst them to act as chief justice, or president pro tempore. sec. 4. this ordinance to take effect and be in force from and after its passage. passed august 8, 1842. hyrum smith, vice-mayor and president pro tempore. james sloan, recorder. a disgraceful and bloody riot occurred in cincinnati this evening, in and about the "sans souci house." {89} chapter v. the prophet in seclusion--correspondence with wilson law--companionship of the prophet and his wife, emma smith--the prophet's appreciation of his friends. _tuesday, august 9_.--in company with judge ralston and lawyer powers, preparing for the return of the sheriff; prepared a writ of habeas corpus for the master in chancery. _wednesday, 10_.--the deputy sheriff returned to nauvoo, but i was absent and he did not see me, nor brother rockwell. he endeavored to alarm my wife and the brethren with his threats, if i was not forthcoming, but they understood the law in such cases, and his threats proved harmless. _thursday, 11_.--this forenoon brother william law entered into conversation with the sheriff on the illegality of the whole proceedings in reference to the arrest, when the sheriff acknowledged that he believed joseph was innocent, and that governor carlin's course which he had pursued, was unjustifiable and illegal. [sidenote: meeting of the prophet with confidential friends.] i spent the day at uncle john smith's in zarahemla, and sent word that i wished to see emma, brothers hyrum smith, william law and others, with instructions to meet me on the island between nauvoo and montrose. after dark, emma, hyrum, william law, newel k. whitney, george miller, william clayton, and dimick huntington, met at the waterside near the brick store, and proceeded in a skiff between the islands until they arrived near the lower {90} end; and then hailed to shore. after waiting a very little while, the skiff arrived from the opposite shore, and in it were myself, and brother erastus h. derby. a council was then held in the skiffs, and various statements set forth in regard to the state of things. it was reported that the governor of iowa had issued a warrant for my apprehension, and that of orrin p. rockwell, and that the sheriff of lee county was expected down immediately; very strong evidence was also manifested that governor reynolds of missouri was not acquainted with these proceedings; that ex-governor boggs had made oath before a justice of the peace or a judge, and that the judge had made the requisition, and not governor reynolds, also that the writ issued by carlin was illegal and unjustifiable. it is absolutely certain that the whole business is another glaring instance of the effects of prejudice against me as a religious teacher, and that it proceeds from a persecuting spirit, the parties have signified their determination to have me taken to missouri, whether by legal or illegal means. it was finally concluded that i should be taken up the river in a skiff, and be landed below wiggan's farm, so called, and that i should proceed from thence to brother edward sayers, and there abide for a season. this being concluded upon, we separated, myself and brother derby being rowed up the river by brother dunham, and the remainder crossed over to nauvoo. it was agreed that brother albert p. rockwood should proceed up the river on shore to the place where the skiff should stop, and there light up two fires as a signal for a stopping place. after the boat had proceeded some distance above the city, a fire was discovered on shore. we concluded that it was the signal and immediately rowed towards shore. when near the shore one of the company hailed a person on the banks, but received a very unsatisfactory answer, whereupon we turned about and put to the channel, and upon coming near the middle of the {91} river, discovered two fires a little higher up the stream. we immediately steered towards the fires and were happy to find brother rockwood awaiting our arrival. we then proceeded through the timber to brother sayers' house, where we were very kindly received and made welcome. judge ralston and lawyer powers departed, each for home, expressing their perfect willingness to aid us in every possible manner. judge ralston also promised to ascertain the state of affairs in quincy, and give us the earliest information. [sidenote: state of things in iowa.] _friday, 12_.--this forenoon it appeared still more evident that the whole course of proceedings by governor carlin and others was illegal. after some consultation with brother william law, emma concluded to dispatch a messenger with a letter to lawyer powers, of keokuk, to request him to go to burlington, iowa territory, and there see the governor of iowa, and endeavor to ascertain whether governor reynolds had made any requisition on him for myself and rockwell. william walker proceeded to cross the river on my horse, "joe duncan," in sight of a number of persons--one chief design in this movement was to draw the attention of the sheriffs and public from all idea that i was on the nauvoo side of the river. at night william clayton and john d. parker, left nauvoo after dark, and came to see me, and found me cheerful and in good spirits. [sidenote: efforts to throw the prophet off his guard.] _saturday, 13_.--this forenoon brother hyrum received a letter from elder hollister at quincy, stating that governor carlin had said that his proceedings were illegal and he should not pursue the subject any further. the letter also stated that ford (the agent to receive me from the hands of the sheriff and carry me to missouri) had concluded to take the first boat and start home; and that he was going to fetch a force from missouri. all this, my friends thought, was only a scheme got up for the purpose {92} of throwing us off our guard, that they might come unexpectedly, kidnap, and carry me to missouri. [sidenote: visit of emma to the prophet.] i had sent a request to emma to come to see me, and she concluded to start in the carriage, but while it was preparing, it attracted the attention of the sheriff who kept a close watch of all movements. to avoid suspicion, emma walked to sister durphy's and waited the arrival of the carriage which passed off down the river with william clayton and lorin walker, with raised curtains, receiving emma by the way, without any discovery by the sheriff; when about four miles down the river, the carriage turned on the prairie and passing around the city, turned into the timber opposite wiggan's farm, when emma alighted and walked to brother sayers', and the carriage returned. i was in good spirits, although somewhat afflicted in body, and was much rejoiced to meet my dear wife once more. a report came over the river to the following effect: there are several small companies of men in montrose, nashville, keokuk, &c., in search of joseph, they saw his horse go down the river yesterday, and were confident he was on that side. they swear they will have him. it is said there is a reward of thirteen hundred dollars offered for the apprehension and delivery of joseph and rockwell, and this is supposed to have induced them to make search. the sheriff and deputy have uttered heavy threats several times; saying that if they could not find joseph they would lay the city in ashes. they say they will tarry in the city a month, but what they will find him. great freshet in virginia, indian murders in florida, and riots in canada are reported in this day's _wasp_. _sunday, 14_.--spent the forenoon chiefly in conversation with emma on various subjects, and in reading my history with her--both felt in good spirits and very cheerful. wrote the following letter to wilson law (who was officially reported to have been duly elected to the office of major-general of the nauvoo legion) as follows: {93} _letter of the prophet to wilson law--directing the latter how to proceed on certain contingencies arising_. headquarters of nauvoo legion, august 14, 1842. _major-general law_: dear general:--i take this opportunity to give you some instructions how i wish you to act in case our persecutors should carry their pursuits so far as to tread upon our rights as free-born american citizens. the orders which i am about to give you, are the result of a long series of contemplations since i saw you. i have come fully to the conclusion both since this last difficulty commenced as well as before, that i never would suffer myself to go into the hands of the missourians alive, and to go into the hands of the officers of this state is nothing more or less than to go into the hands of the missourians; for the whole farce has been gotten up unlawfully and unconstitutionally, as well on the part of the governor as others, by a mob spirit, for the purpose of carrying out mob violence, to carry on mob intolerance in a religious persecution. i am determined, therefore, to keep out of their hands, and thwart their designs, if possible, that perhaps they may not urge the necessity of force and bloodshed against their own fellow citizens, and loyal subjects [of the state], and become ashamed and withdraw their pursuits. but if they should not do this, and shall urge the necessity of force; and if i by any means should be taken, these are therefore to command you forthwith, without delay, regardless of life or death, to rescue me out of their hands. and further, to treat any pretensions to the contrary, unlawful and unconstitutional, and as a mob got up for the purpose of a religious persecution to take away the rights if men. and further that our chartered rights and privileges shall be considered by us as holding the supremacy in the premises, and shall be maintained. nothing short of the supreme court of this state having authority to disannul them; and the municipal court having jurisdiction in my case. you will see, therefore, that the peace of the city of nauvoo is kept, let who will endeavor to disturb it. you will also see, that whenever any mob force, or violence is used on any citizen thereof, or that belongeth thereunto, you will see that that force or violence, is immediately dispersed and brought to punishment; or meet it, or contest it, at the point of the sword with firm, undaunted and unyielding valor; and let them know that the spirit of old seventy-six and of washington yet lives, and is contained in the bosoms and blood of the children of the fathers. if there are any threats in the city, let legal steps be taken against them; and let no man, woman or child be intimidated, or suffer it to be done. nevertheless, as i said in the first place, we will take every measure that lays in our power, and {94} make every sacrifice that god or man could require at our hands to preserve the peace and safety of the people without collision. and if sacrificing my own liberty for months and years without stooping to the disgrace of missouri persecutions and violence, and carlin's misrule and corruption. i bow to my fate with cheerfulness, and all due deference in consideration of the lives, safety and welfare of others. but if this policy cannot accomplish the desired object let our charter and municipality, free trade, and sailor's rights be our motto, and go-ahead david crocket like, and lay down our lives like men, and defend ourselves to the best advantage we can to the very last. you are therefore hereby authorized and commanded by virtue of the authority which i hold, and commission granted me by the executive of this state, to maintain the very letter and spirit of the above contents of this letter to the very best of your ability; to the extent of our lives and our fortunes, and to the lives and fortunes of the legion; as also all those who may volunteer their lives and fortunes with ours; for the defense of our wives and children, our fathers and our mothers; our homes, our grave yards and our tombs; and our dead and their tombstones, and our dear bought american liberties, with the blood of our fathers and all that is dear and sacred to men. shall we shrink at the onset? no! let every man's brow be as the face of a lion; let his breast be as unshaken as the mighty oak, and his knee confirmed as the sapling of the forest: and by the voice and loud roar of the cannon; and the loud peals and thundering of artillery; and by the voice of the thunderings of heaven as upon mount sinai; and by the voice of the heavenly hosts; and by the voice of the eternal god; and by the voice of innocent blood; and by the voice of innocence; and by the voice of all that is sacred and dear to man, let us plead the justice of our cause; trusting in the arm of jehovah, the eloheim, who sits enthroned in the heavens; that peradventure he may give us the victory; and if we bleed, we shall bleed in a good cause, in the cause of innocence and truth; and from henceforth will there not be a crown of glory for us? and will not those who come after hold our names in sacred remembrance? and will our enemies dare to brand us with cowardly reproach? with these considerations, i subscribe myself, yours most faithfully and respectfully, with acknowledgments of your high and honored trusts as major-general of the nauvoo legion. joseph smith, mayor of the city of nauvoo, and lieutenant-general of the nauvoo legion, of illinois militia. p.s.--i want you to communicate all the information to me of all the transactions as they are going on daily, in writing, by the hands of my {95} aides-de-camp. as i am not willing that anything that goes from my hand to you should be made a public matter, i enjoin you to keep all things in your own bosom; and i want everything that comes from you to come through my aides. the bearer of this will be able to pilot them in a way that will not be prejudicial to my safety. joseph smith. [sidenote: the departure of emma for nauvoo.] i gave the foregoing letter to emma with a charge to deliver it to general law tomorrow. after considerable conversation on various subjects, and partaking of dinner emma, accompanied by brothers derby and clayton started for nauvoo. the morning had been very wet, and the roads were very muddy. it was difficult walking--they proceeded to the river and entered a skiff, in which they proceeded across the river, and then down the side of the islands--soon after they got on the water, the wind began to blow very hard, and it was with much difficulty and apparent danger that they could proceed; but they continued on, and after considerable toil arrived opposite the city of nauvoo--they went between the islands and crossed over the river to montrose. as soon as they landed the wind abated, and was nearly calm. brother derby wanted to return up the river without the additional toil of crossing to nauvoo--they met with brother ivins' skiff just about to go over to nauvoo, they got into that skiff and left brother derby to return at his own leisure. before they could get over the wind arose again considerably, but they arrived safe home about six o'clock in the evening, where they found mr. powers from keokuk, who had just returned from burlington. while there he ascertained that there was no writ issued in iowa for me. the people inquired "if it was not true that joseph had been commissioned by the united states to visit the indians and negotiate with them for a tract of land," such being the report in circulation. mr. powers answered that he "was not authorized to assert that the report was {96} true, but he thought that it was not only possible, but probable;" but in this mr. powers was mistaken. _monday, 15_.--this forenoon several reports were in circulation in the city, that the militia are on their way here, and the same is said to have been stated by the stage driver, but it is supposed that it is only a scheme to alarm the citizens. emma presented the foregoing letter to major-general law, to which he responded as follows: _letter of wilson law to the prophet, expressing willingness to carry out the latter's instructions_. nauvoo city, illinois, august 15, afternoon, 1842. _lieutenant-general joseph smith:_ dear friend:--i this morning received a line from you, by the young man (walker) respecting the guns, &c. one of them is in the stone shop by the nauvoo house. one i expect to get put into mr. ivins' barn, and the other i cannot get under lock and key in any place i know of yet, but i will have them taken the best care of that i can. i have also received from the hand of your lady your orders at length respecting matters and things, and i am happy indeed to receive such orders from you, for your views on these subjects are precisely my own. i do respond with my whole heart to every sentiment you have so nobly and so feelingly expressed, and while my heart beats, or this hand which now writes is able to write and wield a sword, you may depend on it being at your service in the glorious cause of liberty and truth, and ready in a moment's warning to defend the rights of man, both civil and religious. our common rights and peace is all we ask, and we will use every peaceable means in our power to enjoy these; our rights we must have, peace we must have if we have to fight for it. there has nothing worthy of notice come to my knowledge today, the gentlemen officers are seemingly very unhappy and out of humor with themselves more than with anybody else. they see we have the advantage of them and that they cannot provoke us to break the law; and i think they know if they do that, we will use them up the right way. i guess they see that in our patience we possess our souls, and i know that if they shed, or cause to be shed, a drop of blood, of one of the least amongst us, that the lives of the transgressors shall atone for it, with the help of our god. i send you the ordinance that was passed by the court martial on {97} saturday last, for your approval or otherwise, as it cannot become a law without your approbation. i also send you the returns of the election for major-general, as you ordered the election, you will please order the war secretary of the legion (colonel sloan) to send for a commission. with the warmest feelings of my heart, i remain most respectfully yours, wilson law. p.s.--afternoon, 6 o'clock, i have just learned that mr. pitman got a letter about noon and got ready immediately, and started off, as he said for carthage, but i think for quincy, giving it up for a bad job. w. l. [sidenote: unfriendly spirit at carthage.] about dark brother woolley returned from carthage and stated that he had conversed with chauncey robinson, who informed him that he had ascertained that the sheriffs were determined to have me, and if they could not succeed themselves they would bring a force sufficient to search every house in the city, and if they could not find me there, they would search the state, &c. as before stated, the sheriffs left the city, about four o'clock, saying they were going to carthage, but brother woolley did not meet them on the road. it is believed they are gone to quincy. [sidenote: calmness and courage of the prophet.] in consequence of these reports it was considered wisdom that some of the brethren should go and inform me. accordingly about nine o'clock hyrum smith, george miller, william law, amasa lyman, john d. parker, newel k. whitney and william clayton started by different routes on foot and came to the place where i was. when the statement was made to me i proposed to leave the city, suspecting i was no longer safe, but upon hearing the whole statement from those present i said i should not leave my present retreat yet, i did not think i was discovered, neither did i think i was any more unsafe than before. i discovered a degree of excitement and agitation manifested {98} in those who brought the report, and i took occasion to gently reprove all present for letting report excite them, and advised them not to suffer themselves to be wrought upon by any report, but to maintain an even, undaunted mind. each one began to gather courage, and all fears were soon subsided, and the greatest union and good feeling prevailed amongst all present. various subjects then were conversed upon, and counsel given which was felt to be most seasonable and salutary. after conversing awhile in the grove the company retired into the house and sat and conversed until about two o'clock, at which time they departed, evidently satisfied and much encouraged by the interview. a great whirlwind at chauffailes, france. thirty houses were carried away, and over twenty persons killed. six hundred houses with all they contained were burned at ursel, russia. the following editorial appeared in the _times and seasons_: persecution. "if ye will live godly in christ jesus, ye shall suffer persecution," was the solemn proclamation made by one of the ancient servants of god; a prophecy that has received its fulfillment in all ages, that has been known and understood by all saints, and that has been engraven upon the memories of all the faithful; for while blood, and fire, and sword, and torture, have been brought into requisition against the saints; whilst chains, and fetters and death have been employed, and their sighings and mournings have been wafted on the wings of the wind; their solitary hours and midnight cries; their distress and calamity have been disregarded. this eternal truth has re-echoed in their ears; it has touched their inmost soul; has been written on the tablet of their hearts--"if ye will live godly in christ jesus, ye shall suffer persecution." ever since the formation of the church of jesus christ of latter-day saints, calumny, reproach and persecution have flown plentifully into their lap--detraction, slander, falsehood, and misrepresentation have been gratuitously heaped upon them; they have been assailed by vexatious law suits, organized mobs, and illegally treated by militia; they have been imprisoned, whipped, tarred and feathered, and driven from {99} their homes; they have had their property confiscated, and have suffered banishment, exile and death for their religion. missouri has been one of the principal actors in the scene; she has made many a wife a widow, and many a child an orphan. the tears of the oppressed have plentifully watered her soil; the cries of her robbed and spoiled have rung through her valleys, and been re-echoed from hill to hill; many a weary pilgrim borne down with oppression and weary of life has laid himself down to sleep in the arms of death, while the blood of the innocent has drenched her soil. and never till the trump of god shall sound, the sleeping dead shall arise, the books be opened and the secret history of peoples and nations be unfolded, will the amount of their sufferings be fully known. that day will unfold scenes of wickedness, misery and oppression, and deeds of inhumanity and blood that the most eloquent cannot portray, the pencil of the limner depict; and that is beyond the power of language to unfold--scenes of misery, of woe, and human suffering. dipped in the malice of the most fiendish hate, the cup of misery has been wrung out, and they have drunk it to the very dregs. missouri, frantic with rage, and not yet filled with blood, wishes now to follow her bleeding victims to their exile, and satiate herself with blood. and not satisfied with staining her own escutcheon, she wishes to decoy the noble, generous and patriotic sons of illinois--to deceive them with appearances--to draw them into her snare, that they may be sharer in her crimes, and participate in her guilt and stamp with eternal infamy their character. we have already to blush for the gullibility of many of her [illinois] editors who feel desirous to fan the deadly flame, and stain their hands with her [missouri's] foul deeds. we would advise such to halt, to pause for a moment--to reflect upon what they are doing. have they not witnessed missouri's wanton persecution; her cruel oppression; her deadly hate? have they not loudly exclaimed against such proceedings; stood forth in defense of republicanism--and as true patriots defended the rights of man? and can they now advocate a cause that would attempt to make an innocent, virtuous people "tremble at the sight of gathering hosts!" or even moot the question. who is it that has made his affidavit that joseph smith has been accessory to shooting him? governor boggs of missouri, a man, who, three years ago, issued an order to exterminate fifteen thousand men, women and children in republican america; a man who sanctioned mobocracy, and raised militia for that effect; a man who has been the cause of the death of scores of innocent people, and has actually been a wholesale murderer. this is the man who prefers the charge; a man who has long ago violated his constitutional oath. we deprecate at all times the commission of so diabolical a crime as that of murder if committed {100} upon our greatest enemies; and would content ourselves with letting the lord take vengeance into his own hands. moreover we would seriously ask if his [governor boggs'] statement concerning joseph smith is probable, or even possible, under the circumstances mentioned by him? could governor boggs swear that joseph smith was accessory before the fact, when he has not seen him for three years? and when joseph smith has not been in the state of missouri for that length of time? whatever his belief might be about his being engaged in the plot, he could not swear to it. concerning rockwell, he was in missouri, and it is reported that he is gone there to prove himself clear, but we should think that missouri is the last place to go for _justice_; we don't think that she is capable of administering it to the mormons; she must, however, first atone for her bloody deeds, and refund to them what she has robbed them of before their confidence can be restored in her justice, or righteousness. but we would ask, is there no one to murder men but mormons? are not assassins stalking through her streets daily? let the history of the frequent murders in st. louis and other places in missouri answer. but again, who does not know that boggs has been in frequent difficulties with other people; that he has been on the point of duelling with senators, and that his life has been frequently threatened, and that not by mormons: this we are prepared to prove. without saying more upon this subject we will proceed to give a history of the arrest. on monday the 8th instant general smith was arrested upon a warrant under the signature of governor carlin, in accordance, as stated, with a call from governor reynolds of missouri, upon the affidavit of ex-governor boggs. mr. rockwell was arrested at the same time as the principal. there was no evasion of this call for the persons of messrs. smith and rockwell. the municipal court, however, issued a writ of habeas corpus, according to the constitution and city charter. this writ demanded the bodies of smith and rockwell to be brought before the said court, but the officers in charge of these men refused to obey its call; though after some deliberation, they left them in charge of the city marshal, without the original writ by which they were arrested, and by which only they could be retained, and returned back to governor carlin for further instruction. thus messrs. smith and rockwell were free from the arrest, as the marshal had no authority to hold them in custody. some two or three days after, the aforesaid officers returned, for the purpose of executing the governor's order, without paying attention to the writ of habeas corpus issued by the municipal court; but messrs. smith and rockwell were absent. in a free government every person's rights and privileges are the same; no extraordinary process can issue legally, nor no extra-judicial {101} act be required; justice, like her representative goddess, is blind to appearances, and favors no one. in this point of view, then, let us legally examine the case in question:--mr. boggs makes an affidavit in missouri, and charges one o. p. rockwell with "shooting lilburn w. boggs with intent to kill," on the night of the 6th of may, 1842, and that the said rockwell had fled from justice to the state of illinois. shooting with intent to kill, and mr. boggs alive two or three months after to swear to it may be set down as insufficient grounds for writ from the governor of one state, to demand a person as a fugitive from justice in another state. for aught that appears to the contrary, he might have shot in his own defense and been justifiable; as the charge is not grounded on the wilful, malicious, or felonious intent, without the fear of god before his eyes, to murder. the affidavit is therefore not sufficient for the apprehension, detention and transportation of the said rockwell to the courts of missouri. here we deny that the orrin p. rockwell arrested is the one intended in the writ, this rockwell being not guilty. if mr. boggs _knew_, of himself, the fact that mr. rockwell shot at him with intent to kill, why did he delay the prosecution some two or three months? if he obtained his knowledge from a second or third person, why not avail himself of their affidavits in the body of the writ? again, mr. boggs charges one mr. joseph smith with being "accessory before the fact to an assault with intent to kill," on the night of the sixth of may, 1842. this must allude to some other joseph smith, as the joseph smith of this city, was in nauvoo on the aforesaid sixth of may, 1842, and on the next day he was at his post as lieut. gen. of the nauvoo legion. nor can it be proved that he has been in the state of missouri for the last three years. but for the sake of argument admit the language of the writ, and joseph smith as an accessory before the fact, with intent to kill, must have aided or abetted by words, or by means, while in the state of illinois, and cannot come under the purview of the fugitive act. having not fled from justice from another state; and, according to the express language of the constitution; "he could not be liable to be transported but of the state for an offense committed within the same." an accessory before the fact in man-slaughter is an anomaly--and now if _the_ joseph smith of nauvoo, has committed a crime of the nature charged in the writ, which we deny _in toto_, he should be held amenable to the laws of illinois, and in the ordinary course of procedure by indictment, in accordance with the right of the constitution, which says that he should have a "speedy public trial by an impartial jury of the vicinage." judging now from all the facts of the case, taking the two affidavits together, we must say that the whole forms but a poor excuse for executive {102} interference, and when properly weighed by good judges of law in criminal jurisprudence, will be found wanting in all the important counts which constitute a fair case. as to the writ of habeas corpus, issued by the municipal court of the city of nauvoo, it was not acted upon, though we believe that so long as it was not incompatible with the spirit and meaning of the constitution of the state, and of the constitution of the united states, its power was sovereign, as to the rights and privileges of citizens, granted to them by the city charter, having these express privileges, in words as follows: "to make, ordain, establish and execute all such ordinances, not repugnant to the constitution of the united states and of this state, as they may deem necessary for the peace, benefit, good order, regulation, convenience and cleanliness of the city"--_and_ "the municipal court shall have power to grant writs of habeas corpus in all cases arising under the ordinance of the city council." now, it is well known that if this court exceeded the bounds of the chartered power, or transcended the limits of the constitution of the state, or united states, it could be made to respond in a writ of _quo warranto_; and, as a writ of habeas corpus can only test the _validity_, not the virtue of a process (as testimony to prove the _guilt_ or _innocence_ of a person--under an investigation by habeas corpus, is inadmissible), we believe, that judges, lawyers, and jurors, will not be very apprehensive that the law of the land, or the rights of the people, will _suffer violence_ on this account. under the existing animosity of the inhabitants of the state of missouri, manifested towards the church of latter-day saints, prudence would dictate great caution, and forbearance in the proceedings of public functionaries, relative to claims for persons or property in favor of either party, holding sacred the old maxim: "that it would be better to let ninety and nine guilty persons go unpunished, than to punish one innocent person unjustly." concerning the whole matter, we believe that the parties are entirely innocent of the charges alleged against them; and that the whole of it is a wicked and malicious persecution. but it may here be asked by some, if they are innocent, why did they not apply to the master in chancery for a writ of habeas corpus, present themselves before the judge of the district court, and prove themselves clear? first, we would answer, that the writ of our municipal court was treated with contempt by the officers, and it would have been dishonoring our municipal authorities to have acknowledged the insufficiency of their writ, and to have let our city charter be wantonly trodden under foot; and that could not have been enforced without coercion, and perhaps employing military force, which under the present excited state of society might have been construed to treason. {103} in the second place, if they appealed to the district court it might have availed them nothing, even if the judge felt disposed to do justice (which we certainly believe he would have done) as their dismissal would rest upon some technicalities of law, rather than upon the merits of the case; as testimony to prove the guilt or innocence of the persons charged, could not be admitted on the investigation on a writ of habeas corpus, the question not being whether the persons are guilty or not guilty; but merely to test the validity of the writ; which if proved to be issued in due form of law, however innocent the parties might be, would subject them to be transported to missouri--to be murdered. upon the whole we think that they have taken the wisest course; we have no reflections to make upon their conduct, and shall maintain unshaken our opinions unless we have more light on the subject than we now possess. _tuesday, august 16_.--wrote as follows:-_the prophet's letter to emma smith--detailing prospective movements_. nauvoo, august 16, 1842. my dear emma:--i embrace this opportunity to express to you some of my feelings this morning. first of all, i take the liberty to tender you my sincere thanks for the two interesting and consoling visits that you have made me during my almost exiled situation. tongue cannot express the gratitude of my heart, for the warm and true-hearted friendship you have manifested in these things towards me. the time has passed away, since you left me, very agreeably thus far; my mind being perfectly reconciled to my fate, let it be what it may. i have been kept from melancholy and dumps, by the kind-heartedness of brother derby, and his interesting chit-chat from time to time, which has called my mind from the more strong contemplation of things and subjects that would have preyed more earnestly upon my feelings. last night brothers hyrum, miller, law, and others came to see us. they seemed much agitated, and expressed some fears in consequence of some maneuverings and some flying reports which they had heard in relation to our safety; but, after relating what it was, i was able to comprehend the whole matter to my entire satisfaction, and did not feel at all alarmed or uneasy. they think, however, that the militia will be called out to search the city; and if this should be the case, i would be much safer for the time being at a little distance off, until governor carlin could get weary, and be made ashamed of his corrupt and unhallowed proceedings. i had supposed, however, that if there were any serious operations taken by the governor, that judge ralston, or brother hollister would have notified us; and cannot believe that anything very {104} serious is to be apprehended, until we obtain information from a source that can be relied upon. i have consulted whether it is best for you to go to quincy and see the governor; but, on the whole, he is a fool; and the impressions that are suggested to my mind are, that it will be of no use; and the more we notice him and flatter him, the more eager he will be for our destruction. you may write to him whatever you see proper, but to go and see him, i do not give my consent at present. brother miller again suggested to me the propriety of my accompanying him to the pine woods, and then he return, and bring you and the children. my mind will eternally revolt at every suggestion of that kind, more especially since the dream and vision that was manifested to me on the last night. my safety is with you, if you want to have it so. anything more or less than this cometh of evil. my feelings and counsel i think ought to be abided. if i go to the pine country, you shall go along with me, and the children; and if you and the children go not with me, i don't go. i do not wish to exile myself for the sake of my own life, i would rather fight it out. it is for your sakes, therefore, that i would do such a thing. i will go with you, then, in the same carriage, and on horseback from time to time as occasion may require; for i am not willing to trust you in the hands of those who cannot feel the same interest for you that i feel; to be subject to the caprice, temptations, or notions of anybody whatever. and i must say that i am prepossessed somewhat with the notion of going to the pine country anyhow; for i am tired of the mean, low, and unhallowed vulgarity of some portions of the society in which we live; and i think if i could have a respite of about six months with my family, it would be a savor of life unto life, with my house. nevertheless, if it were possible, i would like to live here in peace and wind up my business; but if it should be ascertained to a dead certainty that there is no other remedy, then we will round up our shoulders and cheerfully endure it; and this will be the plan: let my horse, saddle, saddle-bags, and valise to put some shirts and clothing in, be sent to me. let brothers derby and miller take a horse and put it into my buggy, with a trunk containing my heavier clothes, shoes, boots, &c.; and let brother taylor accompany us to his father's, and there we will tarry, taking every precaution to keep out of the hands of the enemy, until you can arrive with the children. let brother hyrum bring you. let lorin farr and brother clayton come along, and bring all the writings, and papers, books, and histories, for we shall want a scribe in order that we may pour upon the world the truth, like the lava from mount vesuvius. then, let all the goods, household furniture, clothes, and store goods that can be procured be put on the boat, and let twenty or thirty of the best men that we {105} can find be put on board to man it, and let them meet us at prairie-du-chien; and from thence we will wend our way like larks up the mississippi, until the towering mountains and rocks shall remind us of the places of our nativity, and shall look like safety and home; and then we will bid defiance to the world, to carlin, boggs, bennett, and all their whorish whores and motly clan, that follow in their wake, missouri not excepted, and until the damnation of hell rolls upon them, by the voice, and dread thunders, and trump of the eternal god. then in that day will we not shout in the victory, and be crowned with eternal joys, for the battles we have fought, having kept the faith and overcome the world? tell the children it is well with their father as yet; and that he remains in fervent prayer to almighty god for the safety of himself, and for you, and for them. tell mother smith that it shall be well with her son, whether in life or in death; for thus saith the lord god. tell her that i remember her all the while, as well as lucy, and all the rest. they all must be of good cheer. tell hyrum to be sure and not fail to carry out my instructions; but, at the same time if the militia does not come, and we should get any favorable information, all may be well yet. yours in haste, your affectionate husband until death, through all eternity, for evermore. joseph smith. p.s.--i want you to write to lorenzo d. wasson, and get him to make affidavit to all he knows about bennett, and forward it. i also want you to ascertain from hyrum whether he will conform to what i have requested; and you must write me an answer per bearer, giving me all the news you have, and what is the appearance of things this morning. j. s. i also wrote general law as follows:-_joseph smith's letter to wilson law--concerning probable movements of the prophet_. headquarters nauvoo legion, august 16, 1842. _major-general law:_ beloved brother and friend:--those few lines which i received from you, written on the 15th, were to me like apples of gold in pictures of silver. i rejoice with exceeding great joy to be associated in the high and responsible stations which we hold, [with one] whose mind and feelings and heart are so congenial with my own. i love that soul that {106} is so nobly entabernacled in that clay of yours. may god almighty grant that it may be satiated with seeing a fulfillment of every virtuous and manly desire that you possess! may we be able to triumph gloriously over those who seek our destruction and overthrow, which i believe we shall. the news you wrote me is more favorable than that which was communicated by the brethren. they seemed a little agitated for my safety, and advised me for the pine woods country, but i succeeded admirably in calming all their fears; but, nevertheless, as i said in my former letter, i was willing to exile myself for months and years, if it would be for the welfare and safety of the people; and i do not know but it would be as well for me to take a trip to the pine countries, and remain until arrangements can be made for my most perfect safety when i return. these are, therefore, to confer with you on this subject, as i want to have a concert of action in everything i do. if i knew that they would oppress me alone, and let the rest of you dwell peaceably and quietly, i think it would be the wisest plan to absent myself for a little season, if by that means we could prevent the effusion of blood. please write and give me your mind on that subject, and all other information that has come to hand today, and what are the signs of the times. i have no news, for i am where i cannot get much. all is quiet and peaceable around. i therefore wait with earnest expectation for your advices. i am anxious to know your opinion on any course that i may see proper to take, for in the multitude of counsel there is safety. i add no more, but subscribe myself your faithful and most obedient servant, friend, and brother, joseph smith, lieut.-general of the nauvoo legion of illinois militia. the foregoing letters were delivered to brother derby, who proceeded immediately to the city. brother derby has taken the greatest interest in my welfare, and i feel to bless him. [sidenote: blessing of the prophet upon erastus h. derby.] blessed is brother erastus h. derby, and he shall be blessed of the lord. he possesses a sober mind, and a faithful heart. the snares therefore that will subsequently befall other men, who are treacherous and rotten hearted, shall not come nigh unto his doors, but shall be far from the path of his feet. he loveth wisdom and shall be found possessed of her. let there be a crown of glory and a diadem {107} upon his head. let the light of eternal truth shine forth upon his understanding; let his name be had in everlasting remembrance; let the blessings of jehovah be crowned upon his posterity after him, for he rendered me consolation in the lonely places of my retreat. how good and glorious it has seemed unto me, to find pure and holy friends, who are faithful, just, and true, and whose hearts fail not; and whose knees are confirmed and do not falter, while they wait upon the lord, in administering to my necessities, in the day when the wrath of mine enemies was poured out upon me. in the name of the lord, i feel in my heart to bless them, and to say in the name of jesus christ of nazareth, that these are the ones that shall inherit eternal life. i say it by virtue of the holy priesthood, and by the ministering of holy angels, and by the gift and power of the holy ghost. [sidenote: sentiments of the prophet towards his wife emma.] how glorious were my feelings when i met that faithful and friendly band, on the night of the eleventh, on thursday, on the island at the mouth of the slough, between zarahemla and nauvoo: with what unspeakable delight, and what transports of joy swelled my bosom, when i took by the hand, on that night, my beloved emma--she that was my wife, even the wife of my youth, and the choice of my heart. many were the reverberations of my mind, when i contemplated for a moment the many scenes we had been called to pass through, the fatigues and the toils, the sorrows and sufferings, and the joys and consolations, from time to time, which had strewed our paths and crowned our board. oh what a commingling of thought filled my mind for the moment, again she is here, even in the seventh trouble--undaunted, firm, and unwavering--unchangeable, affectionate emma! [sidenote: the prophet's love for his brother hyrum.] there was brother hyrum who next took me by the hand--a natural brother. thought i to myself, brother hyrum, what a faithful {108} heart you have got! oh may the eternal jehovah crown eternal blessings upon your head, as a reward for the care you have had for my soul! o how many are the sorrows we have shared together; and again we find ourselves shackled with the unrelenting hand of oppression. hyrum, thy name shall be written in the book of the law of the lord, for those who come after thee to look upon, that they may pattern after thy works. [sidenote: the bond between the prophet and newel k. whitney.] said i to myself, here is brother newel k. whitney also. how many scenes of sorrows have strewed our paths together; and yet we meet once more to share again. thou art a faithful friend in whom the afflicted sons of men can confide, with the most perfect safety. let the blessings of the eternal also be crowned upon his head. how warm that heart! how anxious that soul! for the welfare of one who has been cast out, and hated of almost all men. brother whitney, thou knowest not how strong those ties are that bind my soul and heart to thee. my heart was overjoyed as i took the faithful band by the hand, that stood upon the shore, one by one. william law, william clayton, dimick b. huntington, george miller, were there. the above names constituted the little group. [sidenote: the prophet's exaltation of spirit.] i do not think to mention the particulars of the history of that sacred night, which shall forever be remembered by me; but the names of the faithful are what i wish to record in this place. these i have met in prosperity, and they were my friends; and i now meet them in adversity, and they are still my warmer friends. these love the god that i serve; they love the truths that i promulgate; they love those virtuous, and those holy doctrines that i cherish in my bosom with the warmest feelings of my heart, and with that zeal which cannot be denied. i love friendship and truth; i love virtue and law; i love the god of abraham, of isaac, and of jacob; and they are my brethren, and i shall live; {109} and because i live they shall live also. these are not the only ones who have administered to my necessity and whom the lord will bless. there is brother john d. parker and brother amasa lyman, and brother wilson law, and brother henry g. sherwood. my heart feels to reciprocate the unwearied kindnesses that have been bestowed upon me by these men. they are men of noble stature, of noble hands, and of noble deeds; possessing noble, and daring, and giant hearts and souls. there is brother joseph b. noble also, i would call up in remembrance before the lord. there is brother samuel h. smith, a natural brother--he is even as hyrum. there is brother arthur millikin also, who married my youngest sister, lucy: he is a faithful, an honest, and an upright man. [sidenote: the prophet's gratitude.] while i call up in remembrance before the lord these men, i would be doing injustice to those who rowed me in the skiff up the river that night, after i parted with the lovely group--who brought me to this my safe, and lonely, and private retreat--brother jonathan dunham, and the other, whose name i do not know. many were the thoughts that swelled my aching heart, while they were toiling faithfully with their oars. they complained not of hardship and fatigue to secure my safety. my heart would have been harder than an adamantine stone, if i had not prayed for them with anxious and fervent desire. i did so, and the still small voice whispered to my soul: these, that share your toils with such faithful hearts, shall reign with you in the kingdom of their god; but i parted with them in silence, and came to my retreat. i hope i shall see them again, that i may toil for them, and administer to their comfort also. they shall not want a friend while i live; my heart shall love those, and my hands shall toil for those, who love and toil for me, and shall ever be found faithful to my friends. shall i be ungrateful? verily no! god forbid! i design to continue this subject at a future time. {110} chapter vi. correspondence between joseph smith and wilson law, et al.--the prophet on the attitude of governor carlin towards himself and the saints--revival of the zeal of sidney rigdon--the prophet's blessings upon his friends. _tuesday, august 16, 1842_.--brother derby returned in the evening, bringing the following letter: _letter of emma smith to joseph smith, relating to the future movements of the prophet, and items of business_. dear husband:--i am ready to go with you if you are obliged to leave; and hyrum says he will go with me. i shall make the best arrangements i can and be as well prepared as possible. but still i feel good confidence that you can be protected without leaving this country. there are more ways than one to take care of you, and i believe that you can still direct in your business concerns if we are all of us prudent in the matter. if it was pleasant weather i should contrive to see you this evening, but i dare not run too much of a risk, on account of so many going to see you. general adams sends the propositions concerning his land, two dollars an acre, payments as follows: assumption of mortgage, say about fourteen hundred, interest included. taxes due, supposed about thirty dollars. town property one thousand dollars. balance, money payable in one, two, three or four years. brother derby will tell you all the information we have on hand. i think we will have news from quincy as soon as tomorrow. yours affectionately forever, emma smith. _letter of wilson law to joseph smith--advises retirement of the prophet from nauvoo until next governor takes his seat of office_. nauvoo city, illinois, 1 o'clock, afternoon, august 16, 1842. _lieutenant-general joseph smith:_ my dear friend.--i have just received and read yours of today, and hasten to reply. {111} there is no movement of any kind going on today amongst the enemy, as far as i can see, which helps to strengthen me in my opinion of yesterday; but still it might be a calm before a storm, and if so we will meet it when it comes. you wish my opinion respecting your absenting yourself for some time from those friends that are dear to you as life, and to whom you are also as dear, and from the place and station to which you are called by him who ruleth in the armies of heaven and amongst the inhabitants of the earth. i must confess that i feel almost unworthy to give an opinion on the subject, knowing that your own judgment is far superior to mine; but nevertheless you shall have it freely. it is this: i think that if they cannot get you peaceably according to the forms of law, that they will not dare to attempt violence of any kind upon the inhabitants of the city; for they are well aware that they cannot insult us with impunity, neither use violence, only at the risk of their lives; and there are but few men who are willing to risk their lives in a bad cause. it is the principles and spirit of liberty, of truth, of virtue, and of religion, and equal rights, that make men courageous, and valiant and fearless in the day of battle and of strife, and just the contrary with the oppressor; for nine times out of ten, a bad cause will make a man a coward, and he will flee when no man pursueth. now if i am right in thinking that it is you alone they seek to destroy, as soon as they find they cannot get you, they will cease to trouble the city except with spies; and if we knew that you were completely out of their reach, we could either laugh at their folly, or whip them for impertinence or anything else, as the case may be; for we would feel so happy in your safety, that we could meet them in any shape. on the whole, i think it would be better for you to absent yourself till the next governor takes the chair, for i do think if you are not here they will not attempt any violence on the city; and if they should, they will disgrace themselves in the eyes of the world, and the world will justify us in fighting for our rights, and then you can come out like a lion, and lead your people to victory and to glory in the name of the lord of hosts. i know the sacrifice you must make in taking this course. i know it will grieve your noble spirit to do so; for when i think of it myself, i feel no desire in life but to fight, and to cut off from the earth all who oppress, and to establish that true form of government at once, which would guarantee to every man equal rights. i know we have justice on our side in respect of city laws, and that the acts of the municipal court are legal; but the question is, are we now able to assert them? or had we better wait till we are more able? the latter course will {112} give us peace a little while, by sacrificing your liberty, and the feelings of your family and friends, and depriving us all of your society and governing wisdom. i will only add i am ready for either course; and may god direct us to do that that is best. if you should conclude to go for awhile, i must see you before you go; and for the present, i will bid you be cheerful, and make yourself as happy as you can, for the right side of the wheel will soon be up again. and till then and forever, i remain under every circumstance, your friend and obedient servant, wilson law. general james arlington bennett wrote me from new york as follows: _letter of james arlington bennett to joseph smith, anent john c. bennett and his forthcoming anti-mormon book_. arlington house, august 16, 1842. dear sir:--your polite and friendly note was handed to me a few days since by dr. willard richards, who i must say, is a very fine specimen of the mormon people, if they are all like him; and indeed i think him a very excellent representative of yourself, as i find he is your most devoted admirer and true disciple. he spent two days with me, and from his arguments, and from his mild and gentlemanly demeanor, almost made me a mormon. you have another representative here (who spent a day with me some time since) of the name of foster, who is, i think, president of the church in new york, and most unquestionably a most excellent and good man, and would be so if he were turk, jew or saint. he is _ab initio_, a good man, and to you a most true, enthusiastic and devoted disciple. he has no guile. dr. bernhisel, of new york, too, is a most excellent man and true christian. these are men with whom i could associate forever, even if i never joined their church or acknowledged their faith. general john c. bennett called on me last friday and spent just two hours, when he left, he said for the eastern states. being aware that elder richards is here, he had very little to say. he, however, proposed to me to aid him, whether serious or not, in arranging materials for publishing "an exposition of mormon secrets and practices," which i promptly refused, on two grounds: 1st. that i had nothing to do with any quarrel that might arise {113} between you and him, as i could not be a judge of the merits or demerits of the matter: and 2nd. that inasmuch as he himself had proposed to you and your council to confer on me honors which i never sought, yet which i highly prize, it would be the height of ingratitude, as well as inconsistent with every principle of common honesty and propriety, for me to join him in an effort to lower my own honors by attempting to lower in public estimation the people from whom those honors emanated. he gave bennett of the _herald_ his commission, which i opposed from the very first; and you now see, by that paper, the sport which that man has made of it. i tell you there is no dependence on the friendship of that editor, when his interest is at issue. i am assured that james gordon bennett is going to publish, conjointly with john c. bennett, on half profit, the exposition against you and your people, which is going to contain a great number of scandalous cuts and plates. but don't be concerned; you will receive no injury whatever from any thing any man or set of men may say against you. the whole of this muss is only extending your fame, and will increase your numbers tenfold. you have nothing to expect from that part of the community who are bigotedly attached to other churches. they have always believed and still believe everything said to your disadvantage; and what general john c. bennett is now saying in the papers is nothing more than what was common report before, throughout this whole community, insomuch that i had to contradict it in the _herald_ under the signature of "cincinnatus"--and even requested the elders of the mormon church to do so long ago. you, therefore have lost not a whit of ground by it. i must in charity forbear commenting on the course of general bennett in this matter. considering all things delicacy forbids such a course. there are some things, however, i feel very sorely, and could wish they had not transpired. he and the _herald_ will make money out of the book, and there the matter will end, as you will find that the _herald_ will puff it to the skies. [a] [footnote a: bennett's book, "the history of the saints, or an exposure of joseph smith and mormonism," was not published by the new york _herald_, but by a boston publishing house, leland & whiting, 71 washington st. the book was a failure from every point of view, in structure, literary merit and convincing power. the insincerity and the corrupt-mindedness of the author is loudly proclaimed by the ribald spirit that pervades the whole work.] the books which i sent you you will retain in your hands for the present. {114} my respects to your amiable lady and all friends; and believe me as ever, though not a mormon, your sincere friend, james arlington bennett. p.s.--i know of no reason why the _wasp_ was not continued to be sent to me. i don't like the name. mildness should characterize everything that comes from nauvoo; and even a name, as peleg says in his ethics, has much influence on one side or the other. my respects to your brother, its editor. i would just say that general john c. bennett appeared to me to be in very low spirits, and i find that many communications intended for you from me have never reached you. those books were made over to john c. bennett, on the presumption that he would, in his own name, present them for the benefit of the temple. j. a. b. [sidenote: the prophet's place of retirement discovered.] _wednesday, august 17_.--i walked out into the woods for exercise in company with brother derby where we were accidentally discovered by a young man. we asked him various questions concerning the public feeling and situation of matters around, to all which he answered promptly. on being requested not to make it known where we were, he promised faithfully he would not, and said time would tell whether he did or no. _letter of wilson law to joseph smith--advising that the prophet secrete himself in nauvoo_. nauvoo city, illinois, august 17, 1842. _lieutenant-general joseph smith_: dear friend:--everything is moving along in the city in the usual tranquil and industrious manner. there is no change in the appearance of things that a common observer could see, although to one who knows and is acquainted with the countenances of the thinking few, it is evident that their minds are troubled more than common; and i know by myself that they cannot help it. and why should it be otherwise, when the lord's anointed is hunted like a lion of the forest, by the most wicked and oppressive generation that has ever been since the days of our savior. indeed, every movement of this generation reminds {115} me of the history of the people who crucified christ. it was nothing but mob law, mob rule, and mob violence all the time. the only difference is that the governors then were more just than the governors now; they were willing to acquit innocent men, but our governors now despise justice, garble and pervert the law, and join in with the mob in pursuit of innocent blood. i have been meditating on your communication of yesterday, and will just add a thought or so on the subject, respecting particularly your going to the pine country. i think i would not go there for some time, if at all. i do not believe that an armed force will come upon us at all unless they get hold of you first; and then we rescue you, which we would do under any circumstances, with the help of god; but i would rather do it within the limits of the city, under the laws of the city. therefore i would think it better to quarter in the city and not long in one place at once. i see no reason why you might not stay in safety within the city for months without any knowing it, only those who ought, and that as few as is necessary. i must close for the present, remaining as ever, your affectionate friend and obedient servant, wilson law. _letter of emma smith to governor carlin--pleading the cause of the prophet and the people of nauvoo before his excellency_. nauvoo, august 17, 1842. _to his excellency governor carlin:_ sir:--it is with feeling of no ordinary cast that i have retired, after the business of the day, and evening too, to address your honor. i am at a loss how to commence; my mind is crowded with subjects too numerous to be contained in one letter. i find myself almost destitute of that confidence, necessary to address a person holding the authority of your dignified and responsible office; and i would now offer, as an excuse for intruding upon your time and attention, the justice of my cause. was my cause the interest of an individual, or of a number of individuals, then, perhaps, i might be justified in remaining silent. but it is not. nor is it the pecuniary interest of a whole community alone that prompts me again to appeal to your excellency. but, dear sir, it is for the peace and safety of hundreds, i may safely say, of this community, who are not guilty of any offense against the laws of the country; and also the life of my husband, who has not committed any crime whatever; neither has he transgressed any of the laws, or any part of the constitution of the united states; neither has he at any time infringed upon the rights of any man, or of any class of men, or community {116} of any description. need i say he is not guilty of the crime alleged against him by governor boggs? indeed it does seem entirely superfluous for me, or any one of his friends in this place, to testify his innocence of that crime, when so many of the citizens of your place and of many other places in this state, as well as in the territory, [of iowa] do know positively that the statement of governor boggs is without the least shadow of truth: and we do know, and so do many others, this the prosecution against him has been conducted in an illegal manner; and every act demonstrates the fact that all the design of the prosecution is to throw him into the power of his enemies, without the least ray of hope that he would ever be allowed to obtain a fair trial: and that he would be inhumanly and ferociously murdered, no person, having a knowledge of the existing circumstances, has one remaining doubt: and your honor will recollect that you said to me that you would not advise mr. smith ever to trust himself in missouri. and, dear sir, you cannot for one moment indulge unfriendly feeling towards him, if he abides by your counsel. then, sir, why is it that he should be thus cruelly pursued? why not give him the privilege of the laws of this state? when i reflect upon the many cruel and illegal operations of lilburn w. boggs, and the consequent suffering of myself and family, and the incalculable losses and sufferings of many hundreds who survived, and the many precious lives that were lost,--all the effect of unjust prejudice and misguided ambition, produced by misrepresentation and calumny, my bosom heaves with unutterable anguish. and who, that is as well acquainted with the facts as the people at the city of quincy, would censure me, if i should say that my heart burned with just indignation towards our calumniators as well as the perpetrators of those horrid crimes? but happy would i now be to pour out my heart in gratitude to governor boggs, if he had rose up with the dignity and authority of the chief executive of the state, and put down every illegal transaction, and protected the peaceable citizens and enterprising immigrants from the violence of plundering outlaws, who have ever been a disgrace to the state, and always will, so long as they go unpunished. yes, i say, how happy would i be to render him not only the gratitude of my own heart, but the cheering effusions of the joyous souls of fathers and mothers, of brothers and sisters, widows and orphans, whom he might have saved, by such a course, from now drooping under the withering hand of adversity, brought upon them by the persecutions of wicked and corrupt men. and now may i entreat your excellency to lighten the hand of oppression and persecution which is laid upon me and my family, which materially affect the peace and welfare of this whole community; for {117} let me assure you that there are many whole families that are entirely dependent upon the prosecution and success of mr. smith's temporal business for their support; and, if he is prevented from attending to the common vocations of life, who will employ those innocent, industrious, poor people, and provide for their wants? but, my dear sir, when i recollect the interesting interview i and by friends had with you, when at your place, and the warm assurances you gave us of your friendship and legal protection, i cannot doubt for a moment your honorable sincerity; but do still expect you to consider our claims upon your protection from every encroachment upon our legal rights as loyal citizens, as we always have been, still are, and are determined always to be a law-abiding people; and i still assure myself that, when you are fully acquainted with the illegal proceedings practiced against us in the suit of governor boggs, you will recall those writs which have been issued against mr. smith and rockwell, as you must be aware that mr. smith was not in missouri, and of course he could not have left there; with many other considerations, which, if duly considered, will justify mr. smith in the course he has taken. and now i appeal to your excellency, as i would unto a father, who is not only able but willing to shield me and mine from every unjust prosecution. i appeal to your sympathies, and beg you to spare me and my helpless children. i beg you to spare my innocent children the heart-rending sorrow of again seeing their father unjustly dragged to prison, or to death. i appeal to your affections as a son, and beg you to spare our aged mother--the only surviving parent we have left--the unsupportable affliction of seeing her son, whom she knows to be innocent of the crimes laid to his charge, thrown again into the hands of his enemies, who have so long sought for his life; in whose life and prosperity she only looks for the few remaining comforts she can enjoy. i entreat of your excellency to spare us these afflictions and many sufferings which cannot be uttered, and secure to yourself the pleasure of doing good, and vastly increasing human happiness--secure to yourself the benediction of the aged, and the gratitude of the young, and the blessing and the veneration of the rising generation. respectfully, your most obedient, emma smith. p.s.--sir, i hope you will favor me with an answer. e. s. [sidenote: the prophet's removal to carlos granger's in nauvoo.] several rumors were afloat in the city, intimating that my retreat had been discovered, and that it was no longer safe for me to remain at brother sayers'; consequently {118} emma came to see me at night, and informed me of the report. it was considered wisdom that i should remove immediately, and accordingly i departed in company with emma and brother derby, and went to carlos granger's, who lived in the north-east part of the city. here we were kindly received and well treated. [sidenote: governor carlin's views of affairs in nauvoo.] _friday morning, 19_. william clayton presented emma's letter of the 17th to governor carlin at quincy, in presence of judge ralston. the governor read the letter with much attention, apparently; and when he got through he passed high encomiums on emma smith, and expressed astonishment at the judgment and talent manifest in the manner of her address. he presented the letter to judge ralston, requesting him to read it. governor carlin then proceeded to reiterate the same language as on a former occasion, viz., that he was satisfied there was "no excitement anywhere but in nauvoo, amongst the 'mormons' themselves;" all was quiet, and no apprehension of trouble in other places, so far as he was able to ascertain. he afterwards stated, when conversing on another subject, that "persons were offering their services every day, either in person or by letter, and held themselves in readiness to go against the 'mormons' whenever he should call upon them; but he never had the least idea of calling out the militia, neither had he thought it necessary." there was evidently a contradiction in his assertions in the above instances; and, although he said "there was no excitement but amongst the mormons," it is evident he knew better. he also said that it was his opinion that, if joseph would give himself up to the sheriff, he would be honorably acquitted, and the matter would be ended; but, on judge ralston asking how he thought mr. smith could go through the midst of his enemies, without violence being used towards him; and, if acquitted, how he {119} was to get back; the governor was evidently at a loss what to say, but made light of the matter, as though he thought it might be easily done. he took great care to state that it was not his advice that mr. smith should give himself up, but thought it would be soonest decided. it appeared evident, by the conversation, that governor carlin was no friend to the saints, and they could expect no good things from him. he explicitly acknowledged his ignorance of the law touching the case in question. [sidenote: the prophet's return to his home.] after spending the day in conversation and reading, in the evening i received a visit from my aunt temperance mack, and at night went to the city and concluded to tarry at home until something further transpired relative to the designs of my persecutors. _saturday, 20_.--spent the day in my general business office, otherwise called the lodge, or assembly room, or council chamber, which is over my store, and the place where most of the business of the city and church is transacted: my health very indifferent. in the evening had an interview with my brother hyrum, william law, wilson law, newel k. whitney and george miller, on the illegality of the proceedings of our persecutors. _minutes of the nauvoo high council meeting, august 20th, 1842_. the high council, in session, "resolved that the city of nauvoo be divided into ten [ecclesiastical] wards, according to the division made by the temple committee; and that there be a bishop appointed over each ward; and also that other bishops be appointed over such districts immediately out of the city and adjoining thereto as shall be considered necessary. resolved that samuel h. smith be appointed bishop in the place of bishop vinson knight, deceased; also that tarleton lewis be appointed bishop of the 4th ward; john murdock, of the 5th ward; daniel garn, of the 6th ward; newel k. whitney, of the 7th ward; jacob foutz, of the 8th ward; jonathan h. hale, of the 9th ward; hezekiah peck, of the 10th ward; david evans, of the district south of the city, called the 11th ward; israel calkins, of the district east of the city, and south of knight street; william w. spencer, of the district east of the {120} city and north of knight street." [b] [footnote b: on march 1st, 1842, nauvoo was divided into four ecclesiastical wards, (church history, vol. iv, pp. 305-6), and four bishops were set to preside over them, viz.: newel k. whitney, george miller, isaac higbee, and vinson knight, (see "history of the aaronic priesthood"--orson f. whitney--_contributor_, vol. vi, p. 405). there is, however, some uncertainty as to the respective wards over which these bishops presided. previous to this division of nauvoo into four wards, there had been but three wards, known as the middle, upper and lower wards, which division was recognized at the october conference held at commerce (afterwards nauvoo) on the 6th, 7th and 8th of october, 1839. edward partridge was made bishop of the upper ward; newel k. whitney of the middle ward; and vinson knight of the lower ward, (see history of the church, vol. iv. p. 12). when the division of the city into four wards was made on the 1st of march, 1842, isaac higbee, was made bishop of the 2nd ward (see autobiographical sketch of isaac higbee in jenson's "biographical encyclopedia," p. 480). in what wards the other bishops presided cannot be determined with certainty. but as matters stood after the division of the city into ten wards, with the assignments of the text made--with tarleton lewis as bishop of the 4th ward, and newel k. whitney as bishop of the 7th ward--the bishops of the 1st and 3rd wards would be samuel h. smith and george miller, but which presided over the 1st and which the 3rd cannot be ascertained. the reason for mentioning the fact that newel k. whitney was bishop of the 7th ward, is because in all other publications of the text above, the 7th ward and who was bishop of it is omitted.] the city council instructed the sexton to report weekly to the editor of some newspaper published in this city, the names and ages of persons deceased, and the nature of their disease, or cause of their death. [sidenote: ordination of amasa m. lyman to the apostleship.] the twelve met in council, and ordained amasa lyman to be one of the twelve apostles. amasa lyman was born in lyman, grafton county, n. h., 30th march, 1813, where he received the gospel through the ministry of elder orson pratt, 27 april 1832; ordained an elder under my hands, 23rd august 1832, in hiram, portage county, ohio. he was one of my fellow-prisoners, bound with the same chain in richmond jail, missouri. [sidenote: john c. bennett deposed as chancellor of nauvoo university.] john c. bennett was declared unworthy to hold the office of chancellor of the university, and was discharged; and orson spencer was elected in his stead, and received the oath of office. amasa lyman was elected regent of the university, in place of vinson knight, deceased. {121} [sidenote: sidney rigdon's reaffirmation of his faith] this day sidney rigdon went to the meeting near the temple, and stated to the congregation, that he was not upon the stand to renounce his faith in mormonism, as had been variously stated by enemies and licentious presses, but appeared to bear his testimony of its truth, and add another to the many miraculous evidences of the power of god; neither did he rise to deliver any regular discourse, but to unfold to the audience a scene of deep interest which had occurred in his own family. he had witnessed many instances of the power of god in this church, but never before had he seen the dead raised; yet this was a thing that had actually taken place in his own family. [sidenote: the strange experience of eliza rigdon.] his daughter eliza was dead. the doctor told him that she was gone; when, after a considerable length of time, she rose up in the bed and spoke in a very powerful tone to the following effect, in a supernatural manner:--she said to the family that she was going to leave them (being impressed with the idea herself that she had only come back to deliver her message, and then depart again), saying the lord had said to her the very words she should relate; and so particular was she in her relation, that she would not suffer any person to leave out a word or add one. she called the family all around her, and bade them farewell, with a composure and calmness that defies all description, still impressed with the idea that she was to go back. up to the time of her death, she expressed a great unwillingness to die; but, after her return, she expressed equally as strong a desire to go back. she said to her elder sister, nancy, "it is in your heart to deny this work; and if you do, the lord says it will be the damnation of your soul." in speaking to her sister sarah, she said, "sarah, we have but once to die, and i would rather die now, than wait for another time." she said to her sisters that the lord had great blessings in store for them, if {122} they continued in the faith; and after delivering her message, she swooned, but recovered again. during this time, she was as cold as she will be when laid in the grave, and all the appearance of life was the power of speech. she thus continued till the following evening, for the space of thirty-six hours, when she called her father unto her bed, and said to him that the lord had said to her, if he would cease weeping for his sick daughter, and dry up his tears, that he should have all the desires of his heart; and that if he would go to bed and rest, he should be comforted over his sick daughter, for in the morning she should be getting better, and should get well: that the lord had said unto her, because that her father had dedicated her to god, and prayed to him for her, the he would restore her back to him again. the ceremony of dedicating and praying took place when she was struggling in death, and continued to the very moment of her departure; and she says the lord told her that it was because of this that she must go back to her father again, though she herself desired to stay. she said concerning george w. robinson, as he had denied the faith, the lord had taken away one of his eyeteeth, and unless he repented he would take away another; and concerning dr. bennett that he was a wicked man and that the lord would tread him under his feet. such is a small portion of what she related. [sidenote: elder rigdon's attitude towards the prophet.] elder rigdon observed that there had been many idle tales and reports abroad concerning him, stating that he had denied the faith; but he would take that opportunity to state that his faith was, and had been, unshaken in the truth. it has also been rumored that i believe that joseph smith is a fallen prophet. in regard to this i unequivocally state that i never thought so, but declare that i know he is a prophet of the lord, called and chosen in this last dispensation, to roll on the kingdom of god for the last time. he closed by saying, as it regards his {123} religion, he had no controversy with the world, having an incontrovertible evidence that, through obedience to the ordinances of the religion, he now believes the lord had actually given back his daughter from the dead. no person need, therefore come to reason with him, to convince him of error, or make him believe another religion, unless those who profess it can show, though obedience to its laws, the dead have been, and can be, raised; if it has not such power, it would be insulting his feelings to ask him to reason about it; and if it had, it would be no better than the one he had; and so he had done with controversy; wherefore he dealt in facts and not in theory. [sidenote: remarks of hyrum smith.] president hyrum smith spoke at great length and with great power. he cited elder rigdon's mind back to the revelation concerning him, that if he would move into the midst of the city and defend the truth, he should be healed, &c.; and showed that what elder rigdon felt in regard to the improvement in his health was a fulfillment of the revelation. he then proceeded to show the folly of any person's attempting to overthrow or destroy joseph, and read from the book of mormon in various places concerning the prophet who, it was prophesied, should be raised up in the last days, setting forth the work he was destined to accomplish, and that he had only just commenced; but inasmuch as we could plainly see that the former part of the prophecy had been literally fulfilled, we might be assured that the latter part would also be fulfilled, and that joseph would live to accomplish the great things concerning him, &c. [sidenote: hyrum smith's admonition.] he concluded his address by calling upon the saints to take courage and fear not, and also told elder rigdon that inasmuch as he had seen the mercy of the lord exerted in his behalf, it was his duty to arise and stand in defense of the truth and innocence, and of those who were being persecuted {124} innocently; and finally called for all those who were willing to support and uphold joseph, and who believed that he was doing his duty and was innocent of the charges alleged against him by our enemies, to hold up their right hands; when almost every hand was raised and no opposite vote was called for. [sidenote: effect of the meeting.] the meeting was productive of great good by inspiring the saints with new zeal and courage, and weakening the heads and hearts of the treacherous, and of evil and designing persons disposed to secret combinations against the truth. elder rigdon visited brother hyrum in the course of the day, and manifested a determination to arouse his [rigdon's] energies in defense of the truth. [sidenote: the prophet's blessing on joseph knight, sen.] _tuesday, 22_.--i find my feelings of the 16th inst. towards my friends revived, [c] while i contemplate the virtues and the good qualities and characteristics of the faithful few, which i am now recording in the book of the law of the lord,--of such as have stood by me in every hour of peril, for these fifteen long years past,--say, for instance, my aged and beloved brother, joseph knight, sen., who was among the number of the first to administer to my necessities, while i was laboring in the commencement of the bringing forth of the work of the lord, and of laying the foundation of the church of jesus christ of latter-day saints. for fifteen years he has been faithful and true, and even-handed and exemplary, and virtuous and kind, never deviating to the right hand or the left. behold he is righteous man, may god almighty lengthen out the old man's days; and may his trembling, tortured, and broken body be renewed, and in the vigor of health turn upon him, if it be thy will, consistently, o god; and it shall be said of him, by the sons of zion, while there is one of them remaining, {125} that this man was a faithful man in israel; therefore his name shall never be forgotten. [footnote c: see closing pages of chapter v.] [sidenote: newel knight and joseph knight, jun., the prophet's friends.] there are his sons, newel knight and joseph knight, jun., whose names i record in the book of the law of the lord with unspeakable delight, for they are my friends. [sidenote: the prophet's feelings towards orrin porter rockwell.] there is a numerous host of faithful souls, whose names i could wish to record in the book of the law of the lord; but time and chance would fail. i will mention, therefore, only a few of them as emblematic of those who are too numerous to be written. but there is one man i would mention, namely orrin porter rockwell, who is now a fellow-wanderer with myself, an exile from his home, because of the murderous deeds, and infernal, fiendish dispositions of the indefatigable and unrelenting hand of the missourians. he is an innocent and a noble boy. may god almighty deliver him from the hands of his pursuers. he was an innocent and a noble child and my soul loves him. let this be recorded for ever and ever. let the blessings of salvation and honor be his portion. [sidenote: the prophet's testimony of his father.] but, as i said before, so say i again, while i remember the faithful few who are now living, i would remember also the faithful of my friends who are dead, for they are many; and many are the acts of kindness--paternal and brotherly kindnesses--which they have bestowed upon me; and since i have been hunted by the missourians, many are the scenes which have been called to my mind. i have remembered scenes of my childhood. i have thought of my father who is dead, who died by disease which was brought upon him through suffering by the hands of ruthless mobs. he was a great and good man. the envy of knaves and fools was heaped upon him, and this was his lot and portion all the days of his life. he was of noble stature and possessed a high, and holy, and exalted, and virtuous mind. his soul soared above all those mean and groveling principles {126} that are so congenial to the human heart. i now say that he never did a mean act, that might be said was ungenerous in his life, to my knowledge. i love my father and his memory; and the memory of his noble deeds rests with ponderous weight upon my mind, and many of his kind and parental words to me are written on the tablet of my heart. sacred to me are the thoughts which i cherish of the history of his life, that have rolled through my mind, and have been implanted there by my own observation, since i was born. sacred to me is his dust, and the spot where he is laid. sacred to me is the tomb i have made to encircle o'er his head. let the memory of my father eternally live. let his soul, or the spirit, my follies forgive. with him may i reign one day in the mansions above, and tune up the lyre of anthems, of the eternal jove. may the god that i love look down from above and save me from my enemies here, and take me by the hand that on mount zion i may stand, and with my father crown me eternally there. words and language are inadequate to express the gratitude that i owe to god for having given me so honorable a parentage. [sidenote: the prophet's characterization of his mother.] my mother also is one of the noblest and the best of all women. may god grant to prolong her days and mine, that we may live to enjoy each other's society long, yet in the enjoyments of liberty, and to breathe the free air. [sidenote: the prophet's description of his brother alvin.] alvin, my oldest brother--i remember well the pangs of sorrow that swelled my youthful bosom and almost burst my tender heart when he died. he was the oldest and the noblest of my father's family. he was one of the noblest of the sons of men. shall his name not be remembered in this book? yes, alvin, let it be had here and be handed down on these sacred pages for ever and ever. in him there was no guile. he lived without {127} spot from the time he was a child. from the time of his birth he never knew mirth. he was candid and sober and never would play; and minded his father and mother in toiling all day. he was one of the soberest of men, and when he died the angel of the lord visited him in his last moments. these childish lines i record in remembrance of my childish scenes. [sidenote: the character of don carlos.] my brother don carlos smith, whose name i desire to record, also was a noble boy; i never knew of any fault in him; i never saw the first immoral act, or the first irreligious or ignoble disposition in the child from the time that he was born till the time of his death. he was a lovely, a good-natured, a kind-hearted and a virtuous and a faithful, upright child; and where his soul goes, let mine go also. he lies by the side of my father. let my father, don carlos and alvin and children that i have buried be brought and laid in the tomb i have built. let my mother and my brethren and my sister be laid there also; and let it be called the tomb of joseph, a descendant of jacob; and when i die let me be gathered to the tomb of my father. [sidenote: the prophet's prayer.] there are many souls whom i have loved stronger than death. to them i have proved faithful--to them i am determined to prove faithful, until god calls me to resign up my breath. o thou, who seest and knowest the hearts of all men--thou eternal, omnipotent, omniscient, and omnipresent jehovah--god--thou eloheim, that sittest, as saith the psalmist, "enthroned in heaven," look down upon thy servant joseph at this time; and let faith on the name of thy son jesus christ, to a greater degree than thy servant ever yet has enjoyed, be conferred upon him, even the faith of elijah; and let the lamp of eternal life be lit up in his heart, never to be taken away; and let the words of eternal life be poured upon the soul of thy servant, that he may know {128} thy will, thy statutes, and thy commandments, and thy judgments, to do them. as the dews upon mount hermon, may the distillations of thy divine grace, glory, and honor, in the plenitude of thy mercy, and power, and goodness, be poured down upon the head of thy servant, o lord, god, my heavenly father, shall it be in vain, that thy servant must needs be exiled from the midst of his friends, or be dragged from their bosoms, to clank in cold and iron chains; to be thrust within the dreary prison walls; to spend days of sorrow and grief, and misery there, by the hand of an infuriated, incensed, and infatuated foe; to glut their infernal and insatiable desire upon innocent blood; and for no other cause, on the part of thy servant, than for the defense of innocence; and thou a just god will not hear his cry? oh, no; thou wilt hear me--a child of woe pertaining to this mortal life, because of sufferings here, but not for condemnation that shall come upon him in eternity; for thou knowest, o god, the integrity of his heart. thou hearest me, and i knew that thou wouldst hear me, and mine enemies shall not prevail; they all shall melt like wax before thy face, and, as the mighty floods and waters roar, or as the bellowing earthquake's devouring gulf, or rolling thunder's loudest peal, or vivid forked lightning's flash, or sound of the archangel's trump, or voices of the eternal god,--so shall the souls of my enemies be made to feel in an instant, suddenly, and shall be taken, and ensnared, and fall backwards, and stumble in the ditch they have dug for my feet, and the feet of my friends, and perish in their own infamy and shame, be thrust down to an eternal hell, for their murderous and hellish deeds! i design to renew this subject at a future time. received an interesting visit from mother and aunt temperance mack. my health and spirits good. this afternoon received a few lines from emma, informing me that she would expect me home this evening, believing {129} that she could take care of me better at home than elsewhere. accordingly, soon after dark, i started for home, and arrived safe, without being noticed by any person. all is quiet in the city. {130} chapter vii. efforts to counteract the wicked influence of john c. bennett--the prophet's reappearance among the people--his discourse at the special conference and before the relief society at nauvoo. _wednesday, august 24_.--at home all day; received a visit from brothers newel k. whitney and isaac morley. _letter of governor carlin to emma smith, anent the prophet's difficulties in missouri_. quincy, august 24, 1842. dear madam.--your letter of this date has just been handed to me, which recalls to my mind your great solicitude in reference to the security and welfare of your husband; but i need not say it recalls to my mind the subject matter of your solicitude, because that subject, except at short intervals, has not been absent from my mind. i can scarcely furnish you a justifiable apology for delaying a reply so long; but, be assured, madam, it is not for want of regard for you and your peace of mind that i have postponed, but a crowd of public business which has required my whole time, together with very ill health, since the receipt of your former letter; and it would be most gratifying to my feelings now if due regard to public duty would enable me to furnish such a reply as would fully conform to your wishes; but my duty in reference to all demands made by executives of other states for the surrender of fugitives from justice, appears to be plain and simple, consisting entirely of an executive, and not a judicial character, leaving me no discretion or adjudication as to the innocence or guilt of persons so demanded and charged with crime; and it is plain that the constitution and laws of the united states, in reference to fugitives from justice, presumes and contemplates that the laws of the several states are ample to do justice to all who may be charged with crime; and the statute of this state simply requires, "that whenever the executive of any other state, or of any territory of the united states, shall demand of the executive of this state any person as a fugitive from justice, and shall have complied with the requisitions of the act of congress in that case {131} made and provided, it shall be the duty of the executive of this state to issue his warrant under the seal of the state to apprehend the said fugitive," &c. with the constitution and laws before me, my duty is so plainly marked out that it would be impossible to err, so long as i abstain from usurping the right of adjudication. i am aware that a strict enforcement of the laws by an executive, or a rigid administration of them by a judicial tribunal, often results in hardships to those involved; and to you it doubtless appears peculiarly so, in the present case of mr. smith. if, however, as you allege, he is innocent of any crime, and the proceedings are illegal, it would be the more easy for him to procure an acquittal. in reference to the remark you attribute to me that i "would not advise mr. smith ever to trust himself in missouri," i can only say, as i have heretofore said on many occasions, that i never have entertained a doubt that, if mr. smith should submit to the laws of missouri, the utmost latitude would be allowed him in his defense, and the fullest justice done him; and i only intended to refer, (in the remark made to you, when at my house) to the rabble, and not to the laws of missouri. very much has been attributed to me, in reference to general smith, that is without foundation in truth: a knowledge of which fact enables me to receive what i hear, as coming from him, with great allowance. in conclusion, dear madam, i feel conscious when i assure you that all my official acts in reference to mr. smith have been prompted by a strict sense of duty, and in discharge of that duty, have studiously pursued that course least likely to produce excitement and alarm, both in your community and the surrounding public; and i will here add that i much regret being called upon to act at all and that i hope he will submit to the laws and that justice will ultimately be done. be pleased to present my best respects to mrs. smith and miss snow, your companions when at quincy, and accept of my highest regard for yourself and best wishes for your prosperity and happiness. your obedient servant, thos. carlin. _to mrs. emma smith:_ [sidenote: plans for the defense of the church.] _friday, august 26_.--at home all day. in the evening, in council with some of the twelve and others. i gave some important instructions upon the situation of the church, showing that it was necessary that the officers who could should go abroad through the states; and inasmuch as a great {132} excitement had been raised, through the community at large, by the falsehoods put in circulation by john c. bennett and others, it was wisdom in god that the elders should go forth and deluge the state with a flood of truth, setting forth the mean, contemptible persecuting conduct of ex-governor boggs of missouri, and those connected with him in his mean and corrupt proceedings, in plain terms, so that the world might understand the abusive conduct of our enemies, and stamp it with indignation. i advised the twelve to call a special conference on monday next to give instructions to the elders, and call upon them to go forth upon this important mission; meantime that all the affidavits concerning bennett's conduct be taken and printed, so that each elder could be properly furnished with correct and weighty testimony to lay before the public. great distress prevails in england on account of the dull state of trade. _saturday, 27_.--in the assembly room with some of the twelve and others, who were preparing affidavits for the press. _emma smith's letter to governor carlin.--defense of the prophet, arraignment of missouri_. nauvoo, august 27, 1842. _to his excellency governor carlin:_ dear sir:--i received your letter of the 24th in due time, and now tender you the sincere gratitude of my heart for the interest which you have felt in my peace and prosperity; and i assure you that every act of kindness and every word of consolation have been thankfully received and duly appreciated by me and my friends also; and i much regret your ill health, but still hope that you will avail yourself of sufficient time to investigate our cause, and thoroughly acquaint yourself with the illegality of the prosecution instituted against mr. smith. and i now certify that mr. smith, myself nor any other person, to my knowledge, has ever, nor do we, at this time, wish your honor to swerve from your duty as an executive in the least. but we do believe that it is your duty to allow us, in this place, the {133} privileges and advantages guaranteed to us by the laws of this state and the united states. this is all we ask; and if we can enjoy these rights unmolested, it will be the ultimate end of all our ambition; and the result will be peace and prosperity to us, and all the surrounding country, so far as we are concerned. nor do we wish to take any undue advantage of any intricate technicalities of law, but honorably and honestly to fulfil all of the laws of this state and of the united states; and then, in turn to have the benefits resulting from an honorable execution of those laws. and now, your excellency will not consider me assuming any unbecoming dictation; but recollect that the many persecutions that have been got up unjustly and pursued illegally against mr. smith, instigated by selfish and irreligious motives, have obliged me to know something for myself. therefore, let me refer you to the eleventh section of our city charter--"all power is granted to the city council to make, ordain, establish and execute all ordinances, not repugnant to the constitution of the state, or of the united states, or, as they may deem necessary, for the peace and safety of said city." accordingly there is an ordinance passed by the city council to prevent our people from being carried off by an illegal process; and if any one thinks he is illegally seized, under this ordinance, he claims the right of habeas corpus, under section 17 of the charter, to try the question of identity, which is strictly constitutional. these powers are positively granted in the charter over your own signature. and now, dear sir, where can be the justice in depriving us of these rights which are lawfully ours, as well as they are the lawful rights of the inhabitants of quincy, and springfield and many other places, where the citizens enjoy the advantages of such ordinances without controversy? with these considerations, and many more which might be adduced, give us the privilege, and we will show your honor, and the world besides, if required, that the mr. smith referred to in the demand from missouri, is not the joseph smith of nauvoo, for he was not in missouri; neither is he described in the writ according as the law requires; and that he is not a fugitive from justice. why, then, be so strenuous to have my husband taken, when you know him to be innocent of an attempt on the life of governor boggs, and that he is not a fugitive from justice? it is not the fear of a just decision against him that deters mr. smith from going into missouri, but it is an actual knowledge that it was never intended he should have a fair trial. and now, sir, if you were not aware of the fact, i will acquaint you with it now, that there were lying in wait, between this place and warsaw, {134} twelve men from jackson county, missouri, for the purpose of taking mr. smith out of the hands of the officers who might have him in custody. also those two men from missouri that were here with messrs. king and pitman divulged the most illegal and infernal calculations concerning taking mr. smith into missouri, the evidence of which we can furnish you at any time, if required. and, dear sir, our good feelings revolt at the suggestion that your excellency is acquainted with the unlawful measures taken by those engaged in the prosecution--measures, which, if justice was done to others, as it would be done to us, were we to commit as great errors in our proceedings, would subject all concerned in the prosecution to the penalty of the law, and that without mercy. i admit, sir, that it is next to an impossibility for any one to know the extent of the tyranny, treachery and knavery of a great portion of the leading characters of the state of missouri; yet it only requires a knowledge of the constitution of the united states and statutes of the state of missouri, and a knowledge of the outrage committed by some of the inhabitants of that state upon the people called "mormons," and that passed unpunished by the administrators of the law, to know that there is not the least confidence to be placed in any of those men that were engaged in those disgraceful transactions. if the law was made for the lawless and disobedient, and punishment instituted for the guilty, why not execute the law upon those that have transgressed it, and punish those who have committed crime, and grant encouragement to the innocent, and liberality to the industrious and peaceable? and now i entreat your honor to bear with me patiently while i ask what good can accrue to this state or the united states, or any part of this state, or the united states, or to yourself, or to any other individual, to continue this persecution upon this people, or upon mr. smith--a persecution that you are well aware, is entirely without any just foundation or excuse? with sentiments of due respect, i am your most obedient servant, emma smith. _happiness_.[a] [footnote a: it is not positively known what occasioned the writing of this essay; but when it is borne in mind that at this time the new law of marriage for the church--marriage for eternity, including plurity of wives under some circumstances--was being introduced by the prophet, it is very likely that the article was written with a view of applying the principles here expounded to the conditions created by introducing said marriage system.] happiness is the object and design of our existence; and will be the end thereof, if we pursue the path that leads to it; and this path is virtue, {135} uprightness, faithfulness, holiness, and keeping all the commandments of god. but we cannot keep all the commandments without first knowing them, and we cannot expect to know all, or more than we now know unless we comply with or keep those we have already received. that which is wrong under one circumstance, may be, and often is, right under another. god said, "thou shalt not kill;" at another time he said, "thou shalt utterly destroy." this is the principle on which the government of heaven is conducted--by revelation adapted to the circumstances in which the children of the kingdom are placed. whatever god requires is right, no matter what it is, although we may not see the reason thereof till long after the events transpire. if we seek first the kingdom of god, all good things will be added. so with solomon: first he asked wisdom, and god gave it him, and with it every desire of his heart, even things which might be considered abominable to all who understand the order of heaven only in part, but which in reality were right because god gave and sanctioned by special revelation. a parent may whip a child, and justly, too, because he stole an apple; whereas if the child had asked for the apple, and the parent had given it, the child would have eaten it with a better appetite; there would have been no stripes; all the pleasure of the apple would have been secured, all the misery of stealing lost. this principle will justly apply to all of god's dealings with his children. everything that god gives us is lawful and right; and it is proper that we should enjoy his gifts and blessings whenever and wherever he is disposed to bestow; but if we should seize upon those same blessings and enjoyments without law, without revelation, without commandment, those blessings and enjoyments would prove cursings and vexations in the end, and we should have to lie down in sorrow and wailings of everlasting regret. but in obedience there is joy and peace unspotted, unalloyed; and as god has designed our happiness--and the happiness of all his creatures, he never has--he never will institute an ordinance or give a commandment to his people that is not calculated in its nature to promote that happiness which he has designed, and which will not end in the greatest amount of good and glory to those who become the recipients of his law and ordinances. blessings offered, but rejected, are no longer blessings, but become like the talent hid in the earth by the wicked and slothful servant; the proffered good returns to the giver; the blessing is bestowed on those who will receive and occupy; for unto him that hath shall be given, and he shall have abundantly, but unto him that hath not or will not receive, shall be taken away that which he hath, or might have had. {136} be wise today; 'tis madness to defer: next day the fatal precedent may plead. thus on till wisdom is pushed out of time into eternity. our heavenly father is more liberal in his views, and boundless in his mercies and blessings, than we are ready to believe or receive; and, at the same time, is more terrible to the workers of iniquity, more awful in the executions of his punishments, and more ready to detect every false way, than we are apt to suppose him to be. he will be inquired of by his children. he says: "ask and ye shall receive, seek and ye shall find;" but, if you will take that which is not your own, or which i have not given you, you shall be rewarded according to your deeds; but no good thing will i withhold from them who walk uprightly before me, and do my will in all things--who will listen to my voice and to the voice of my servant whom i have sent; for i delight in those who seek diligently to know my precepts, and abide by the law of my kingdom; for all things shall be made known unto them in mine own due time, and in the end they shall have joy. _sunday, 28_.--at home. james whitehead, peter melling, tarleton lewis, and ezra strong were received into the high priests' quorum at nauvoo. the british convict ship, _waterloo_, was wrecked at cape town, during a gale. two hundred lives lost. _monday, 29_.-_minutes of a special conference, held at nauvoo_. this being the day appointed for the conference referred to on the 26th instant, the elders assembled in the grove near the temple. about 10 o'clock in the forenoon, president hyrum smith introduced the object of the conference by stating that the people abroad had been excited by john c. bennett's false statements, and that letters had frequently been received inquiring concerning the true nature of said reports; in consequence of which it is thought wisdom in god that every elder who can, should go forth to every part of the united states, and take proper documents with them, setting forth the truth as it is, and also preach the gospel, repentance, baptism, and salvation, and tarry preaching until they shall be called home. they must go wisely, humbly setting forth the truth as it is in god, and our persecutions, by which the tide of public opinion will be turned. there are many elders here doing little, and many people in the world who want to hear the truth. we want the official members to take their staff and go east {137} (not west); and if a mob should come here, they will only have women and children to fight with. when you raise churches, send the means you get to build the temple, and get the people to take stock in the nauvoo house. it is important that the nauvoo house should be finished, that we may have a suitable place wherein to entertain the great ones of the earth, and teach them the truth. we want the temple built, that we may offer our oblations, and where we can ask forgiveness of our sins every week, and forgive one another, and offer up our offering, and get our endowment. the gospel will be turned from the gentiles to the jews. sometime ago, almost every person was ordained, the purpose was to have you tried and ready to receive your blessings. every one is wanted to be ready in two or three days, and i expect there will be a liberal turn out. [sidenote: return of the prophet to the people.] near the close of hyrum's remarks, i went upon the stand. i was rejoiced to look upon the saints once more, whom i have not seen for about three weeks. they also were rejoiced to see me, and we all rejoiced together. my sudden appearance on the stand, under the circumstances which surrounded us, caused great animation and cheerfulness in the assembly. some had supposed that i had gone to washington, and some that i had gone to europe, while some thought i was in the city; but whatever difference of opinion had prevailed on this point, we were now all filled with thanksgiving and rejoicing. when hyrum had done speaking, i arose and congratulated the brethren and sisters on the victory i had once more gained over the missourians. i had told them formerly about fighting the missourians, and about fighting alone. i had not fought them with the sword, or by carnal weapons; i had done it by stratagem, by outwitting them; and there had been no lives lost, and there would be no lives lost, if they would hearken to my counsel. up to this day god had given me wisdom to save the people who took counsel. none had ever been killed who abode by my counsel. at hauns' mill the brethren went contrary to my counsel; if they had not, their lives would have been spared. {138} [sidenote: the saints' weapons of warfare.] i had been in nauvoo all the while, and outwitted bennett's associates, and attended to my own business in the city all the time. we want to whip the world, mentally, and they will whip themselves physically. the brethren cannot have the tricks played upon them that were played at kirtland and far west. they have seen enough of the tricks of their enemies, and know better. orson pratt has attempted to destroy himself, and caused almost all the city to go in search of him. is it not enough to put down all the infernal influences of the devil, what we have felt and seen, handled and evidenced, of this work of god? but the devil had influence among the jews, after all the great things they had witnessed, to cause the death of jesus christ, by hanging him between heaven and earth. they would deliver me up, judas like; but a small band of us shall overcome. we don't want or mean to fight with the sword of the flesh, but we will fight with the broad sword of the spirit. our enemies say our charter and writs of habeas corpus are worth nothing. we say they came from the highest authority in the state, and we will hold to them. they cannot be disannulled or taken away. [sidenote: the prophet's plan of campaign.] i then told the brethren i was going to send all the elders away, and when the mob came there would only be women and children to fight, and they would be ashamed. i don't want you to fight, but go and gather tens, hundreds, and thousands to fight for you. if oppression comes, i will then show them that there is a moses and a joshua amongst us; and i will fight them, if they don't take off oppression from me. i will do as i have done this time, i will run into the woods, i will fight them in my own way. i will send brother hyrum to call conferences everywhere throughout the states, and let documents be taken along and show to the world the corrupt and oppressive conduct of boggs, {139} carlin, and others, that the public may have the truth laid before them. let the twelve send all who will support the character of the prophet, the lord's anointed; and if all who go will support my character, i prophesy in the name of the lord jesus, whose servant i am, that you will prosper in your missions. i have the whole plan of the kingdom before me, and no other person has. and as to all that orson pratt, sidney rigdon, or george w. robinson can do to prevent me, i can kick them off my heels, as many as you can name; i know what will become of them. i concluded my remarks by saying i have the best of feelings towards my brethren, since this trouble began; but to the apostates and enemies, i will give a lashing every opportunity, and i will curse them. during the address, an indescribable transport of good feeling was manifested by the assembly, and about 380 elders volunteered to go immediately on the proposed mission. treaty signed between great britain and china, chinese to pay $31,000,000, throw open five ports for trade, and cede hong kong to great britain. _tuesday, 30_.--at home through the day. _wednesday, 31_.--at home in the forenoon; afternoon rode to the grove with emma, and attended the female relief society's meeting. the following minutes were reported by miss e. r. snow:-_minutes of the female relief society's meeting--remarks of the prophet_. president joseph smith arose and said, "i am happy and thankful for the privilege of being present on this occasion. great exertions have been made on the part of our enemies to carry me to missouri and destroy my life; but the lord has hedged up their way, and they have not, as yet, accomplished their purpose. god has enabled me to keep out of their hands. i have warred a good warfare, insomuch as i have out-generalled or whipped out all bennett's corrupt host. my feelings at the present time are that, inasmuch as the lord almighty {140} has preserved me until today, he will continue to preserve me, by the united faith and prayers of the saints, until i have fully accomplished my mission in this life, and so firmly established the dispensation of the fullness of the priesthood in the last days, that all the powers of earth and hell can never prevail against it. this constant persecution reminds me of the words of the savior, when he said to the pharisees, "go ye, and tell that fox, behold, i cast out devils, and i do cures today and tomorrow, and the third day i shall be perfected." i suspect that my heavenly father has decreed that the missourians shall not get me into their power; if they do, it will be because i do not keep out of their way. i shall triumph over my enemies: i have begun to triumph over them at home, and i shall do it abroad. all those that rise up against me will surely feel the weight of their iniquity upon their own heads. those that speak evil of me and the saints are ignorant or abominable characters, and full of iniquity. all the fuss, and all the stir, and all the charges got up against me are like the jack-a-lantern, which cannot be found. although i do wrong, i do not the wrongs that i am charged with doing: the wrong that i do is through the frailty of human nature, like other men. no man lives without fault. do you think that even jesus, if he were here, would be without fault in your eyes? his enemies said all manner of evil against him--they all watched for iniquity in him. how easy it was for jesus to call out all the iniquity of the hearts of those whom he was among! the servants of the lord are required to guard against those things that are calculated to do the most evil. the little foxes spoil the vines--little evils do the most injury to the church. if you have evil feelings, and speak of them to one another, it has a tendency to do mischief. these things result in those evils which are calculated to cut the throats of the heads of the church. when i do the best i can--when i am accomplishing the greatest good, then the most evils and wicked surmisings are got up against me. i would to god that you would be wise. i now counsel you, that if you know anything calculated to disturb the peace or injure the feelings of your brother or sister, hold your tongues, and the least harm will be done. the female relief society have taken a most active part in my welfare against my enemies, in petitioning to the governor in my behalf. these measures were all necessary. do you not see that i foresaw what was coming, beforehand, by the spirit of prophecy? all these movements had an influence in my redemption from the hand of my enemies. if these measures had not been taken, more serious consequences would {141} have resulted. i have come here to bless you. the society have done well: their principles are to practice holiness. god loves you, and your prayers in my behalf shall avail much: let them not cease to ascend to god continually in my behalf. the enemies of this people will never get weary of their persecution against the church, until they are overcome. i expect they will array everything against me that is in their power to control, and that we shall have a long and tremendous warfare. he that will war the true christian warfare against the corruptions of these last days will have wicked men and angels of devils, and all the infernal powers of darkness continually arrayed against him. when wicked and corrupt men oppose, it is a criterion to judge if a man is warring the christian warfare. when all men speak evil of you falsely, blessed are ye, &c. shall a man be considered bad, when men speak evil of him? no. if a man stands and opposes the world of sin, he may expect to have all wicked and corrupt spirits arrayed against him. but it will be but a little season, and all these afflictions will be turned away from us, inasmuch as we are faithful, and are not overcome by these evils. by seeing the blessings of the endowment rolling on, and the kingdom increasing and spreading from sea to sea, we shall rejoice that we were not overcome by these foolish things. a few very important things have been manifested to me in my absence respecting the doctrine of baptism for the death, which i shall communicate to the saints next sabbath, if nothing should occur to prevent me. president smith then addressed the throne of grace in fervent prayer. the prayers of the society were requested in behalf of mr. repshaw. president joseph smith remarked that mrs. repshaw had long since been advised to return to her husband. it has been ascertained, by good evidence, that she left her husband without just cause--that he is a moral man and a gentleman. she has got into a way of having revelations, but not the revelations of god. if she will go home and do her duty, we will pray for her; but, if not, our prayers will do her no good. president smith said, "i have one remark to make respecting the baptism for the dead to suffice for the time being, until i have opportunity to discuss the subject at greater length--all persons baptized for the dead must have a recorder present, that he may be an eyewitness to record and testify of the truth and validity of his record. it will be necessary, in the grand council, that these things be testified to by competent witnesses. therefore let the recording and witnessing of baptisms for the dead be carefully attended to from this time forth. if there is any lack, it may be at the expense of our friends; they may not come forth." closed with prayer by elder derby. {142} chapter viii. instructions on baptism for the dead--correspondence between emma smith and governor carlin--the prophet's first letter to james arlington bennett. [sidenote: hyde's pamphlet] some time this month [august, 1842] elder hyde published a pamphlet in the german language, in germany, entitled "a cry out of the wilderness," &c., of about 120 pages, setting forth the rise, progress and doctrines of the church of jesus christ of latter-day saints. about this time, while i was crossing from montrose to nauvoo in a boat in company with brother hyrum, we passed through an immense shoal of fish of considerable size. hundreds jumped in and over the boat; but we succeeded in catching about sixteen, which we brought to shore. _thursday, september 1, 1842_.--during the forenoon in the assembly room, and in the afternoon at home, attending to business. wrote the following: _a letter from the prophet to the saints at nauvoo--directions on baptism for the dead_. [a] [footnote a: see doc. and cov. cxxvii. see also _times and seasons_ vol. iii, page 919.] to all the saints in nauvoo.--forasmuch as the lord has revealed unto me that my enemies, both in missouri and this state, were again in the pursuit of me; and inasmuch as they pursue me without a cause, and have not the least shadow or coloring of justice or right on their side, in the getting up of their prosecutions against me; and inasmuch as their pretensions are all founded in falsehood of the blackest dye, i have thought it expedient and wisdom in me to leave the place for a short season, for my own safety and the safety of this people. i would say to all those with whom i have business, that i have left my affairs with agents and clerks, who will transact all business in a {143} prompt and proper manner, and will see that all my debts are cancelled in due time, by turning out property, or otherwise, as the case may require, or as the circumstances may admit of. when i learn that the storm is fully blown over, then i will return to you again. 2. and as for the perils which i am called to pass through, they seem but a small thing to me, as the envy and wrath of man have been my common lot all the days of my life; and for what cause it seems mysterious, unless i was ordained from before the foundation of the world, for some good end, or bad, as you may choose to call it. judge ye for yourselves. god knoweth all these things, whether it be good or bad. but, nevertheless, deep water is what i am wont to swim in; it all has become second nature to me. and i feel, like paul, to glory in tribulation: for to this day has the god of my fathers delivered me out of them all, and will deliver me from henceforth; for behold, and lo, i shall triumph over all my enemies, for the lord god hath spoken it. 3. let all the saints rejoice, therefore, and be exceedingly glad, for israel's god is their god; and he will mete out a just recompense of reward upon the heads of all your oppressors. 4. and again, verily, thus saith the lord, let the work of my temple, and all the works which i have appointed unto you, be continued on and not cease; and let your diligence and your perseverance, and patience, and your works be redoubled; and you shall in no wise lose your reward, saith the lord of hosts; and if they persecute you, so persecuted they the prophets and righteous men that were before you. for all this there is a reward in heaven. 5. and again i give unto you a word in relation to the baptism for your dead. 6. verily thus saith the lord unto you concerning your dead: when any of you are baptized for your dead, let there be a recorder; and let him be eyewitness of your baptisms; let him hear with his ears, that he may testify of a truth, saith the lord. 7. that in all your recordings it may be recorded in heaven; whatsoever you bind on earth may be bound in heaven; whatever you loose on earth shall be loosed in heaven. 8. for i am about to restore many things to the earth pertaining to the priesthood, saith the lord of hosts. 9. and again, let all the records be had in order, that they may be put in the archives of my holy temple, to be held in remembrance from generation to generation, saith the lord of hosts. 10. i will say to all the saints, that i desired with exceedingly great desire to have addressed them from the stand on the subject of baptism for the dead, on the following sabbath. but inasmuch as it is out of {144} my power to do so, i will write the word of the lord from time to time, on that subject and send it you by mail, as well as many other things. 11. and now i close my letter for the present, for the want of more time; for the enemy is on the alert; and, as the savior said, the prince of this world cometh, but he hath nothing in me. 12. behold my prayer to god is, that you all may be saved: and i subscribe myself your servant in the lord, prophet and seer of the church of jesus christ of latter-day saints. joseph smith. the following is from the _times and seasons_ of september 1st. _excerpt from a communication from william law_. let none suppose that god is angry with his saints because he suffers the hand of persecution to come upon them. he chasteneth those whom he loveth, and trieth and proveth every son and daughter, that they may be as gold seven times purified. rejoice then, ye saints of the most high; for the god of abraham is your god, and he will deliver you from all your enemies. seek diligently to know his will, and observe to do it. be zealous in the cause of truth, in building up the kingdom of christ upon the earth, in rearing up the temple of god at nauvoo, and in all works of righteousness. and say not "the lord delayeth his coming;" for behold the day draweth near; the hour approacheth; be ye ready. be virtuous, be just, be honorable, be full of faith, love and charity; pray much and be patient; wait a little season and the voice of god shall thunder from the heavens. his voice shall be very terrible; then the wicked shall tremble and fall back; they shall be taken in their own snares, and fall into the pit that they have digged for others; but the just shall live by faith, and shall shine forth as the stars in the firmament; their glory shall be as the brightness of the sun; for they are god's. william law. _friday, 2_.--spent the day at home. a report reached the city this afternoon that the sheriff was on his way to nauvoo with an armed force. _saturday, 3_.--in the morning at home, in company with john f. boynton. [b] [footnote b: john f. boynton, as will be remembered, was at one time a member of the quorum of the twelve apostles in the kirtland period of church history; see vol. ii, pp. 187 and 191.] {145} [under this date, the prophet's secretary wrote the following:] _an attempt to arrest the prophet_. a letter was received from brother hollister to the effect that the missourians were again on the move, and that two requisitions were issued, one on the governor of this state, and the other on the governor of iowa. their movements were represented as being very secret and resolute. soon after 12 o'clock, pitman, the deputy sheriff, and two other men came into the house. it appears that they had come up the riverside, and hitched their horses below the nauvoo house, and then proceeded on foot undiscovered, until they got into the house. when they arrived, president joseph smith was in another apartment of the house, eating dinner with his family. john boynton happened to be the first person discovered by the sheriffs, and they began to ask him where mr. smith was. he answered that he saw him early in the morning; but did not say that he had seen him since. while this conversation was going on, president joseph smith passed out of the back door, and through the corn in his garden to brother newel k. whitney's. he went up stairs undiscovered. meantime sister emma went and conversed with the sheriffs. pitman said he wanted to search the house for mr. smith. in answer to a question by sister emma, he said he had no warrant authorizing him to search, but insisted upon searching the house. she did not refuse, and accordingly they searched through, but to no effect. this is another testimony and evidence of the mean, corrupt, illegal proceedings of our enemies, notwithstanding the constitution of the united states says, article 4th, "the right of the people to be secure in their persons, houses, papers and effects against unreasonable searches and seizures shall not be violated, and no warrants shall issue but upon probable cause, supported by oath or affirmation, and particularly describing the place to be searched and the persons or things to be seized." yet these men audaciously, impudently and altogether illegally searched the house of president joseph smith even without any warrant or authority whatever. being satisfied that he was not in the house, they departed. they appeared to be well armed, and no doubt intended to take him either dead or alive; which we afterwards heard they had said they would do; but the almighty again delivered his servant from their bloodthirsty grasp. it is rumored that there are fifteen men in the city along with the sheriffs, and that they dined together today at amos davis's. soon after sundown, thomas king and another person arrived at the house and {146} demanded to search, which they immediately did; but, finding nothing they also went towards davis's. some of them were seen about afterwards; but at about ten o'clock all was quiet. it is said that they started from quincy yesterday, expecting and fully determined to reach nauvoo in the night, and fall upon the house unawares; but report says they lost the road, and got scattered away one from another, and could not get along until daylight. this, in all probability, is true, as they appeared much fatigued, and complained of being weary and sore from riding. president smith, accompanied by brother erastus derby, left brother whitney's about nine o'clock, and went to brother edward hunter's, where he was welcomed, and made comfortable by the family, and where he can be kept safe from the hands of his enemies. _sunday, 4_.--hyrum smith and william law left for the eastern states. _monday, 5_.--the sisters wrote as follows: _petition of the female relief society to governor carlin_. _to his excellency thomas carlin, governor of the state of illinois:_ we, the undersigned members of the nauvoo relief society, and ladies of nauvoo, hearing many reports concerning mobs, threats of extermination, and other excitement, set on foot by john c. bennett, calculated to disturb the peace, happiness and well-being of this community, have taken the liberty to petition your excellency for protection. it may be considered irrelevant for ladies to petition your excellency on the above-named subject, and may be thought by you, sir, to be officious, and that it would be more becoming for our husbands, fathers, brothers and sons to engage in this work, and in our defense. this, sir, we will admit, in ordinary cases is right, and that it would be more consistent with the delicacy of the female character to be silent; but on occasions like the present, our desires for the peace of society, the happiness of our friends, the desire to save the lives of our husbands, our fathers, our brothers, our children, and our own lives, will be a sufficient palliation, in the estimation of your excellency, for the step we have taken in presenting this petition, in support of the one already sent your excellency by the male inhabitants of this city. we would respectfully represent to your excellency that we have not yet forgotten the scenes of grief, misery and woe that we had to experience from the hands of ruthless and bloodthirsty mobs in the state of missouri. the cup of misery was prepared by lying, slander {147} and misrepresentation. it was wrung out and filled by tyranny and oppression, and by a ruthless, inhuman mob. we had to drink it to the dregs. your excellency will bear with us if we remind you of the cold-blooded atrocities that we witnessed in that state. our bosoms heave with horror, our eyes are dim, our knees tremble, our hearts are faint, when we think of their horrid deeds; and if the petitions of our husbands, brothers, fathers, and sons will not answer with your excellency, we beseech you to remember that of their wives, mothers, sisters and daughters. let the voice of injured innocence in missouri speak; let the blood of our fathers, our brothers, our sons and our daughters speak; let the tears of the widows and orphans, the maimed and impoverished speak; and let the injuries sustained by fifteen thousand innocent, robbed, spoiled, persecuted, and injured people speak; let the tale of woe be told; let it be told without embellishment, prejudice or color; and we are persuaded there is no heart but will be softened, no feelings but will be affected, and no person, but will flee to our relief. far be it from us to accuse your excellency of obduracy or injustice. we believe you to be a humane, feeling, benevolent and patriotic man; and therefore we appeal to you. concerning john c. bennett who is trying with other political demagogues, to disturb our peace, we believe him to be an unvirtuous man and a most consummate scoundrel, a stirrer up of sedition, and a vile wretch unworthy the attention or notice of any virtuous man; and his published statements concerning joseph smith are bare-faced, unblushing falsehoods. we would further recommend to your excellency, concerning joseph smith, that we have the utmost confidence in him, as being a man of integrity, honesty, truth, and patriotism. we have never, either in public or private, heard him teach any principles but the principles of virtue and righteousness. and so we have knowledge, and we know him to be a pure, chaste, virtuous and godly man. under these circumstances, we would petition your excellency to exert your privilege in an official capacity, and not to suffer him (should he be demanded) to go into the state of missouri; for we know that, if he should, it would be the delivering up the innocent to be murdered. we would represent to your excellency that we are a law-abiding people, a virtuous people, and we would respectfully refer your excellency to the official documents of the state during our three years' residence in it, in proof of this. if we transgress laws, we are willing to be tried by those laws, but we dread mobs, we dread illegal process; we dread fermentation, calumny and lies, knowing that our difficulties in missouri first commenced with these things. {148} we pray that we may not be delivered into the hands of mobs, or subjected to illegal proceedings of the militia, but that we may have the privilege of self-defense, in case of attack, without having to contend with legalized mobs as in missouri; and we therefore appeal to the honor, philanthropy, justice, benevolence and patriotism of your excellency, to afford us all legal protection and to grant us our request; and we, as in duty bound, will ever pray. _tuesday, september 6, 1842_.--i wrote as follows: _letter of the prophet to the church--further directions on baptism for the dead_. [c] [footnote c: see doc. and cov. sec. cxxviii.] nauvoo, september 6, 1842. _to the church of jesus christ of latter-day saints, greeting:_- 1. as i stated to you in my letter, before i left my place, that i would write to you from time to time, and give you information in relation to many subjects, i now resume the subject of the baptism for the dead, as that subject seems to occupy my mind, and press itself upon my feelings the strongest, since i have been pursued by my enemies. 2. i wrote a few words of revelation to you concerning a recorder. i have had a few additional views in relation to this matter, which i now certify. that is, it was declared in my former letter that there should be a recorder who should be eye-witness, and also to hear with his ears, that he might make a record of a truth before the lord. 3. now, in relation to this matter, it would be very difficult for one recorder to be present at all times, and to do all the business. to obviate this difficulty, there can be a recorder appointed in each ward of the city, who is well qualified for taking accurate minutes; and let him be very particular and precise in taking the whole proceedings, certifying in his record that he saw with his eyes and heard with his ears, giving the date, and names, &c., and the history of the whole transaction; naming also, some three individuals that are present, if there be any present, who can at any time, when called upon, certify to the same, that in the mouth of two or three witnesses every word may be established. 4. then let there be a general recorder, to whom these other records can be handed, being attended with certificates over their own signatures, certifying that the record they have made is true. then the general church recorder can enter the record on the general church book, with the certificates and all the attending witnesses, with his own statement that he verily believes the above statement and records to be true, from his knowledge of the general character and appointment of those {149} men by the church. and when this is done on the general church book, the record shall be just as holy, and shall answer the ordinance just the same as if he had seen with his eyes, and heard with his ears, and made a record of the same on the general church book. 5. you may think this order of things to be very particular; but let me tell you that it is only to answer the will of god, by conforming to the ordinance and preparation that the lord ordained and prepared before the foundation of the world, for the salvation of the dead who should die without a knowledge of the gospel. 6. and further, i want you to remember that john the revelator was contemplating this very subject in relation to the dead, when he declared, as you will find recorded in revelation xx, 12: "and i saw the dead, small and great, stand before god; and the books were opened; and another book was opened, which was the book of life; and the dead were judged out of those things which were written in the books, according to their works." 7. you will discover, in this quotation, that the books were opened; and another book was opened, which was the book of life; but the dead were judged out of those things which were written in the books; according to their works: consequently, the books spoken of must be the books which contained the record of their works; and refer to the records which are kept on the earth. and the book which was the book of life is the record which is kept in heaven; the principle agreeing precisely with the doctrine which is commanded you in the revelation contained in the letter which i wrote to you previously to my leaving my place, that in all your recordings it may be recorded in heaven. 8. now, the nature of this ordinance consists in the power of the priesthood, by the revelation of jesus christ; wherein it is granted that whatsoever you bind on earth shall be bound in heaven, and whatsoever you loose on earth shall be loosed in heaven. or in other words, taking a different view of the translation, whatsoever you record on earth shall be recorded in heaven, and whatsoever you do not record on earth shall not be recorded in heaven; for out of the books shall your dead be judged, according to their own works, whether they themselves have attended to the ordinances in their own _propria persona_ or by the means of their own agents, according to the ordinance which god has prepared for their salvation from before the foundation of the world, according to the records which they have kept concerning their dead. 9. it may seem to some to be a very bold doctrine that we talk of--a power which records or binds on earth, and binds in heaven: nevertheless, in all ages of the world, whenever the lord has given a dispensation of the priesthood to any man by actual revelation, or any set of men, this power has always been given. hence, whatsoever those men {150} did in authority, in the name of the lord, and did it truly and faithfully, and kept a proper and faithful record of the same, it became a law on earth and in heaven, and could not be annulled, according to the decrees of the great jehovah. this is a faithful saying--who can hear it? 10. and again, for a precedent, matthew xvi: 18, 19. "and i also say unto thee, that thou art peter; and upon this rock i will build my church, and the gates of hell shall not prevail against it: and i will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." 11. now the great and grand secret of the whole matter, and the _summum bonum_ of the whole subject that is lying before us, consists in obtaining the powers of the holy priesthood; for him to whom these keys are given, there is no difficulty in obtaining a knowledge of facts in relation to the salvation of the children of men, both as well for the dead as for the living. 12. herein is glory, and honor, and immortality, and eternal life: the ordinance of baptism by water, to be immersed therein in order to answer to the likeness of the dead, that one principle might accord with the other. to be immersed in the water and come forth out of the water is in the likeness of the resurrection of the dead, in coming forth out of their graves. hence, this ordinance was instituted to form a relationship with the ordinance of baptism for the dead, being in likeness of the dead. 13. consequently, the baptismal font was instituted as a simile of the grave, and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead, and that all things may have their likeness, and that they may accord one with another,--that which is earthly conforming to that which is heavenly, as paul hath declared, i cor. xv: 46, 47, and 48. 14. "howbeit that was not first which is spiritual, but that which is natural, and afterwards that which is spiritual. the first man is of the earth, earthy; the second man is the lord from heaven. as is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly." and as are the records on the earth in relation to your dead, which are truly made out, so also are the records in heaven. this, therefore, is the sealing and binding power, and, in one sense of the word, the keys of the kingdom, which consist in the key of knowledge. 15. and now, my dearly beloved brethren and sisters, let me assure you that these are principles, in relation to the dead and the living, that cannot be lightly passed over, as pertaining to our salvation. for their {151} salvation is necessary and essential to our salvation, as paul says concerning the fathers, "that they without us cannot be made perfect;" neither can we without our dead be made perfect. 16. and now, in relation to the baptism for the dead, i will give you another quotation of paul, i corinthians xv: 29: "else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" 17. and again, in connection with this quotation, i will give you a quotation from one of the prophets, who had his eye fixed on the restoration of the priesthood, the glories to be revealed in the last days, and in an especial manner this most glorious of all subjects belonging to the everlasting gospel, viz., the baptism for the dead; for malachi says, last chapter, verses 5th and 6th, "behold i will send you elijah the prophet before the coming of the great and dreadful day of the lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest i come and smite the earth with a curse." 18. i might have rendered a plainer translation to this, but it is sufficiently plain to suit my purpose as it stands. it is sufficient to know, in this case, that the earth will be smitten with a curse, unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other: and behold, what is that subject? it is the baptism for the dead. for we without them cannot be made perfect; neither can they without us be made perfect. neither can they nor we be made perfect without those who have died in the gospel also; for it is necessary, in the ushering in of the dispensation of the fullness of times, which dispensation is now beginning to usher in, that a whole, and complete, and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed, from the days of adam even to the present time; and not only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this the dispensation of the fullness of times. 19. now, what do we hear in the gospel which we have received? "a voice of gladness! a voice of mercy from heaven, and a voice of truth out of the earth; glad tidings for the dead; a voice of gladness for the living and the dead; glad tidings of great joy. how beautiful upon the mountains are the feet of those that bring glad tidings of good things, and that say unto zion, behold! thy god reigneth. as the dews of carmel, so shall the knowledge of god descend upon them." 20. and again, what do we hear? glad tidings from cumorah! moroni, an angel from heaven, declaring the fulfillment of the prophets {152}--the book to be revealed. a voice of the lord in the wilderness of fayette, seneca county, declaring the three witnesses to bear record of the book. the voice of michael on the banks of the susquehanna, detecting the devil when he appeared as an angel of light. the voice of peter, james, and john, in the wilderness between harmony, susquehanna county, and colesville, broome county, on the susquehanna river, declaring themselves as possessing the keys of the kingdom and of the dispensation of the fullness of times. 21. and again, the voice of god in the chamber of old father whitmer in fayette, seneca county, and at sundry times and in divers places, through all the travels and tribulations of this church of jesus christ of latter-day saints. and the voice of michael, the archangel, the voice of gabriel and of raphael, and of divers angels from michael or adam down to the present time, all declaring their dispensation, their rights, their keys, their honors, their majesty and glory, and the power of their priesthood; giving line upon line, precept upon precept; here a little, and there a little; giving us consolation by holding forth that which is to come, confirming our hopes. 22. brethren, shall we not go on in so great a cause? go forward and not backward? courage, brethren, and on, on to the victory! let your hearts rejoice, and be exceeding glad. let the earth break forth into singing. let the dead speak forth anthems of eternal praise to the king immanuel, who hath ordained before the world was, that which would enable us to redeem them out of their prisons; for the prisoners shall go free. 23. let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your eternal king. and ye rivers, and brooks, and rills flow down with gladness. let the woods and all the trees of the field praise the lord; and ye solid rocks weep for joy. and let the sun, moon, and the morning stars sing together, and let all the sons of god shout for joy. and let the eternal creation declare his name for ever and ever. and again i say, how glorious is the voice we hear from heaven, proclaiming in our ears, glory, and salvation, and honor, and immortality and eternal life, kingdoms, principalities and powers. 24. behold the great day of the lord is at hand; and who can abide the day of his coming, and who can stand when he appeareth? for he is like a refiner's fire, and like fuller's soap; and he shall sit as a refiner and purifier of silver, and he shall purify the sons of levi, and purge them as gold and silver, that they may offer unto the lord an offering in righteousness. let us, therefore, as a church and a people, and as latter-day saints, offer unto the lord an offering in righteousness, and let us present, in his holy temple, when it is finished, a {153} book containing the records of our dead, which shall be worthy of all acceptation. 25. brethren, i have many things to say to you on the subject, but shall now close for the present, and continue the subject another time. i am, as ever, your humble servant, and never deviating friend, joseph smith. [sidenote: the letter's effect] the important instructions contained in the foregoing letter made a deep and solemn impression on the minds of the saints; and they manifested their intentions to obey the instructions to the letter. in the evening, william clayton and bishop whitney called to see me concerning a settlement with edward hunter. also brigham young, heber c. kimball, and amasa lyman, called to counsel concerning their mission to the branches and people abroad. _wednesday, september 7_.--early this morning elders adams and rogers, of new york, brought me several letters--one from dr. willard richards, who, referring to his visit with james arlington bennett, esq., of arlington house, says, he "would be pleased to receive a letter of president joseph's own dictation, signed by his own hand;" which request i was disposed to comply with, but deferred it till the next day. governor carlin wrote as follows: _governor carlin's letter to emma smith--nauvoo's charter and the writ of habeas corpus_. quincy, september 7, 1842. dear madam.--your letter of the 27th ultimo was delivered to me on monday, the 5th instant, and i have not had time to answer it until this evening; and i now appropriate a few moments to the difficult task of replying satisfactorily to its contents, every word of which evinces your devotedness to the interest of your husband, and pouring forth the effusions of a heart wholly his. i am thus admonished that i can say nothing, that does not subserve his interest that can possibly be satisfactory to you; and before i proceed, i will here repeat my great {154} regret that i have been officially called upon to act in reference to mr. smith in any manner whatever. i doubt not your candor when you say you do not desire me "to swerve from my duty as executive in the least," and all you ask is to be allowed the privileges and advantages guaranteed to you by the constitution and laws. you then refer me to the 11th section of the charter of the city of nauvoo, and claim for mr. smith the right to be heard by the municipal court of said city, under a writ of habeas corpus emanating from said court, when he was held in custody under an executive warrant. the charter of the city of nauvoo is not before me at this time; but i have examined both the charters and city ordinances upon the subject and must express my surprise at the extraordinary assumption of power by the board of aldermen as contained in said ordinance! from my recollection of the charter it authorizes the municipal court to issue writs of habeas corpus in all cases of imprisonment or custody arising from the authority of the ordinances of said city, but that the power was granted, or intended to be granted, to release persons held in custody under the authority of writs issued by the courts or the executive of the state, is most absurd and ridiculous; and to attempt to exercise it is a gross usurpation of power that cannot be tolerated. i have always expected and desired that mr. smith should avail himself of the benefits of the laws of this state, and, of course, that he would be entitled to a writ of habeas corpus issued by the circuit court, and entitled to a hearing before said court; but to claim the right of a hearing before the municipal court of the city of nauvoo is a burlesque upon the city charter itself. as to mr. smith's guilt or innocence of the crime charged upon him, it is not my province to investigate or determine; nor has any court on earth jurisdiction of his case, but the courts of the state of missouri; and as stated in my former letter, both the constitution and laws presume that each and every state in this union are competent to do justice to all who may be charged with crime committed in said state. your information that twelve men from jackson county, missouri, were lying in wait for mr. smith between nauvoo and warsaw, for the purpose of taking him out of the hands of the officers who might have him in custody, and murdering him, is like many other marvelous stories that you hear in reference to him--not one word of it true; but i doubt not that your mind has been continually harrowed up with fears produced by that and other equally groundless stories. that that statement is true is next to impossible; and your own judgment, if you will but give it scope, will soon set you right in reference to it. {155} if any of the citizens of jackson county had designed to murder mr. smith, they would not have been so simple as to perpetrate the crime in illinois, when he would necessarily be required to pass through to the interior of the state of missouri, where the opportunity would have been so much better, and the prospect of escape much more certain. that is like the statement made by mr. smith's first messenger, after his arrest, to messrs. ralston and warren, saying that i had stated that mr. smith should be surrendered to the authorities of missouri, dead or alive; not one word of which was true. i have not the most distant thought that any person in illinois or missouri contemplated personal injury to mr. smith by violence in any manner whatever. i regret that i did not see general law when last at quincy. a previous engagement upon business that could not be dispensed with prevented, and occupied my attention that evening until dark. at half-past one o'clock p. m., i came home, and learned that the general had called to see me; but the hurry of business only allowed me about ten minutes time to eat my dinner, and presuming, if he had business of any importance, that he would remain in the city until i returned. it may be proper here, in order to afford you all the satisfaction in my power, to reply to a question propounded to my wife by general law, in reference to mr. smith,--viz., whether any other or additional demand had been made upon me by the governor of missouri for the surrender of mr. smith. i answer, none. no change whatever has been made in the proceedings. mr. smith has been held accountable only for the charge as set forth in my warrant under which he was arrested. in conclusion you presume upon my own knowledge of mr. smith's innocence; and ask why the prosecution is continued against him. here i must again appeal to your own good judgment; and you will be compelled to answer that it is impossible i could know him to be innocent; and, as before stated, it is not my province to investigate as to his guilt or innocence. but could i know him innocent, and were he my own son, i would nevertheless, (and the more readily) surrender him to the legally constituted authority to pronounce him innocent. with sentiments of high regard and esteem, your obedient servant, thomas carlin. to mrs. emma smith. brothers adams and rogers called again this afternoon, and i related to them many interpositions of divine providence in my favor, &c. {156} _thursday, 8_.--i dictated the following: _the prophet's letter to james arlington bennett--the forthcoming book of john c. bennett_. nauvoo, september 8, 1842. i have just received your very consoling letter, dated august 16, 1842, which is, i think, the first letter you ever addressed to me, in which you speak of the arrival of dr. willard richards, and of his personality very respectfully. in this i rejoice, for i am as warm a friend to dr. richards as he possibly can be to me. and in relation to his almost making a "mormon" of yourself, it puts me in mind of the saying of paul in his reply to agrippa, acts xxvi: 29, "i would to god that not only thou, but also all that hear me this day, were both almost and altogether such as i am, except these bonds." and i will here remark, my dear sir, that "mormonism" is the pure doctrine of jesus christ; of which i myself am not ashamed. you speak also of elder foster, president of the church in new york, in high terms; and of dr. bernhisel, in new york. these men i am acquainted with by information; and it warms my heart to know that you speak well of them, and, as you say, could be willing to associate with them for ever, if you never joined their church or acknowledged their faith. this is a good principle; for when we see virtuous qualities in men, we should always acknowledge them, let their understanding be what it may in relation to creeds and doctrine; for all men are, or ought to be free, possessing unalienable rights, and the high and noble qualifications of the laws of nature and of self-preservation, to think, and act, and say as they please, while they maintain a due respect to the rights and privileges of all other creatures, infringing upon none. this doctrine i do most heartily subscribe to and practice, the testimony of mean men to the contrary notwithstanding. but, sir, i will assure you that my soul soars far above all the mean and groveling dispositions of men that are disposed to abuse me and my character, i therefore shall not dwell upon that subject. in relation to those men you speak of referred to above, i will only say that there are thousands of such men in this church, who, if a man is found worthy to associate with, will call down the envy of a mean world, because of their high and noble demeanor; and it is with unspeakable delight that i contemplate them as my friends and brethren. i love them with a perfect love; and i hope they love me, and have no reason to doubt that they do. the next in consideration is john c. bennett. i was his friend; i am yet his friend, as i feel myself bound to be a friend to all the sons {157} of adam. whether they are just or unjust, they have a degree of my compassion and sympathy. if he is my enemy, it is his own fault; and the responsibility rests upon his own head; and instead of arraigning his character before you, suffice it to say that his own conduct, wherever he goes, will be sufficient to recommend him to an enlightened public, whether for a bad man or a good one. therefore whosoever will associate themselves with him, may be assured that i will not persecute them; but i do not wish their association, and what i have said may suffice on that subject, so far as his character is concerned. now, in relation to his book that he may write. i will venture to prophesy that whoever has any hand in the matter, will find themselves in a poor fix in relation to the money matters; and as to my having any fears of the influence that he or any other man or set of men may have against me--i will say this is most foreign from my heart; for i never knew what it was, as yet, to fear the face of clay, or the influence of man. my fear, sir, is before god. i fear to offend him, and strive to keep his commandments. i am really glad that you did not join john c. bennett in relation to his book, from the assurances which i have that it will prove a curse to all those who touch it. in relation to the honor that you speak of, both for yourself and james gordon bennett, of the _herald_, you are both strangers to me; and as john c. bennett kept all his letters which he received from you entirely to himself, and there was no correspondence between you and me, that i know of, i had no opportunity to share very largely in the getting up of any of those matters. i could not, as i had not sufficient knowledge to enable me to do so. the whole, therefore, was at the instigation of john c. bennett, and a quiet submission on the part of the rest, out of the best of feelings; but as for myself, it was all done at a time when i was overwhelmed with a great many business cares, as well as the care of all the churches. i must be excused, therefore, for any wrongs that may have taken place in relation to this matter; and so far as i obtain a knowledge of that which is right, it shall meet with my hearty approval. i feel to tender you my most hearty and sincere thanks for every expression of kindness you have tendered towards me or my brethren, and would beg the privilege of intruding myself a little while upon your patience, in offering a short relation of my circumstances. i am at this time persecuted the worst of any man on the earth, as well as this people, here in this place, and all our sacred rights are trampled under the feet of the mob. i am now hunted as a hart by the mob, under the pretense or shadow of law, to cover their abominable deeds. * * * * * * * * {158} i now appeal to you, sir, inasmuch as you have subscribed yourself our friend. will you lift your voice and your arm with indignation against such unhallowed oppression? i must say, sir, that my bosom swells with unutterable anguish when i contemplate the scenes of horror that we have passed through in the state of missouri, and then look, and behold, and see the storm and cloud gathering ten times blacker, ready to burst upon the heads of this innocent people. would to god that i were able to throw off the yoke. shall we bow down and be slaves? are there no friends of humanity in a nation that boasts itself so much? will not the nation rise up and defend us? if they will not defend us, will they not grant to lend a voice of indignation against such unhallowed oppression? must the tens of thousands bow down to slavery and degradation? let the pride of the nation arise and wrench those shackles from the feet of their fellow citizens, and their quiet, and peaceable, and innocent and loyal subjects. but i must forbear, for i cannot express my feelings. the legion would all willingly die in the defense of their rights; but what would this accomplish? i have kept down their indignation, and kept a quiet submission on all hands, and am determined to do so at all hazards. our enemies shall not have it to say that we rebel against government or commit treason. however much they may lift their hands in oppression and tyranny, when it comes in the form of government we tamely submit, although it lead us to the slaughter and to beggary; but our blood be upon their garments: and those who look tamely on and boast of patriotism shall not be without their condemnation. and if men are such fools as to let once the precedent be established, and through their prejudices give assent to such abominations, then let the oppressor's hand lay heavily throughout the world, until all flesh shall feel it together, and until they may know that the almighty takes cognizance of such things. and then shall church rise up against church, and party against party, mob against mob, oppressor against oppressor, army against army, kingdom against kingdom, and people against people, and kindred against kindred. and where, sir, will be your safety or the safety of your children, if my children can be led to the slaughter with impunity by the hand of murderous rebels? will they not lead yours to the slaughter with the same impunity? ought not, then, this oppression, sir, to be checked in the bud, and to be looked down [upon] with just indignation by an enlightened world, before the flame become unextinguishable, and the fire devours the stubble? but again i say i must forbear, and leave this painful subject. i wish you would write to me in answer to this, and let me know your views. {159} on my part, i am ready to be offered up a sacrifice in that way that can bring to pass the greatest benefit and good to those who must necessarily be interested in this important matter. i would to god that you could know all my feelings on this subject, and the real facts in relation to this people, and their unrelenting persecution. and if any man feels an interest in the welfare of their fellow-beings, and would think of saying or doing anything in this matter, i would suggest the propriety of a committee of wise men being sent to ascertain the justice or injustice of our cause, to get in possession of all the facts, and then make report to an enlightened world whether we, individually or collectively, are deserving such high-handed treatment. in relation to the books that you sent here, john c. bennett put them into my store, to be sold on commission, saying that, when i was able, the money must be remitted to yourself. nothing was said about any consecration to the temple. another calamity has befallen us. our post office in this place is exceedingly corrupt. it is with great difficulty that we can get our letters to or from our friends. our papers that we send to our subscribers are embezzled and burned, or wasted. we get no money from our subscribers, and very little information from abroad; and what little we do get, we get by private means, in consequence of these things: and i am sorry to say, that this robbing of the post office of money was carried on by john c. bennett; and since he left here, it is carried on by the means of his confederates. i now subscribe myself your friend, and a patriot and lover of my country, pleading at their feet for protection and deliverance, by the justice of their constitution. i add no more. your most obedient servant, joseph smith. {160} chapter ix. letter of james arlington bennett to the prophet and the n. y. "herald"--emma's illness--plots to entrap the prophet--legal opinion of justin butterfield on the missouri procedure. _friday, september 9, 1842_.--at 10 p. m. i received a very interesting visit from emma, amasa lyman, george a. smith and wilson law. [sidenote: movements of the prophet in nauvoo.] i counseled george a. smith and amasa lyman to stay in illinois and preach in the principal cities against mobocracy, and to notify the twelve that it was my wish that they should also labor in illinois. after a conversation of two hours, i accompanied the brethren and emma to my house, remaining there a few minutes to offer a blessing upon the heads of my sleeping children; then called a few minutes at the house of my cousin george a. smith, on my way to my retreat at edward hunter's. john d. parker accompanied me as guard. brigham young, heber c. kimball, amasa lyman, george a. smith, and charles c. rich declared to the city council their intention of absence for three months or more, and others were appointed to fill their places during their absence. john p. greene, lyman wight, and william law were absent, and their places were filled. the object of the absence of these brethren was to preach the gospel in different states, and show up the wickedness and falsehood of the apostate john c. bennett. an ordinance relative to the returns of writs of habeas corpus was passed by the city council as follows: {161} _an ordinance relative to the return of wits of habeas corpus_. sec. 1. be it, and it is hereby ordained by the city council of the city of nauvoo, that the municipal court, in issuing writs of habeas corpus, may make the same returnable forthwith. sec. 2. this ordinance to take effect, and be in force from, and after its passage, passed september 9th, 1842. geo. w. harris, president pro tem. james sloan, recorder. president young started on his mission. _saturday, 10_.--heber c. kimball, george a. smith, and amasa lyman started on their mission, and proceeded as far as lima, where they met brigham young, who was preaching to a congregation. this was the day for the training of the companies of the nauvoo legion; and, lest i should be observed by the multitude passing and repassing, i kept very still. after dark, my wife sent a messenger and requested me to return home, as she thought i would be as safe there as anywhere; and i went safely home undiscovered. _sunday, 11_.--i was at home all day. my letter of the 6th of september was read to the saints, at the grove near the temple. the high priests' quorum met. several had gone on missions; others were preparing to go, but few were present, and the meeting adjourned _sine die_. elders brigham young, heber c. kimball, george a. smith and amasa lyman addressed a large assembly in the grove in lima, in relation to the slanderous reports of john c. bennett. _monday, 12_.-_letter from brigham young and heber c. kimball--reporting their movements_. _to the editor of the times and seasons:_ dear brother:--having commenced our mission yesterday, we held our first conference at brother isaac morley's. we had a good time. the brethren here are in good spirits. we ordained nineteen elders, and baptized twelve. we expect next saturday and sunday to hold a {162} two days' meeting in quincy, being the 17th and 18th instant; on the 24th and 25th, at payson; the 1st and 2nd of october, at pleasant vale; the 8th and 11th october, at pittsfield; the 15th and 16th october, at apple creek in green county. from thence we shall proceed to jacksonville and springfield. if you please, notice the above in your paper for the benefit of those friends scattered abroad. yours in the everlasting covenant, brigham young, heber c. kimball. morley settlement, september 12, 1842. i was at home all day in company with brothers adams and rogers, and counseled brother adams to write a letter to the governor. in the evening, emma received governor carlin's letter of the 7th instant. _tuesday, 13_.--at home all day. settled with edward hunter. _wednesday, 14_.--at home. mr. remmick gave me a deed of one half his landed property in keokuk, though it will be a long time, if ever, before it will be of any benefit to me. had a consultation with calvin a. warren, esq. in the evening i received the following letter from general james arlington bennett: _letter of james arlington bennett--treating chiefly of john c. bennett and his book_. arlington house, september 1, 1842. _lieutenant general smith:_ dear sir:--mrs. smith's letter to mrs. bennett, containing a very lucid account of dr. john c. bennett, has been received; and the only thing concerning him that i regard of importance is that you found it necessary to expose him. i wish most ardently that you had let him depart in peace, because the public generally think no better of either the one party or the other, in consequence of the pretended exposures with which the newspapers have teemed. but then, in the long run, you will have the advantage, inasmuch as the universal notoriety which you are now acquiring will be the means of adding to nauvoo three hundred fold. that you ought to be given up to the tender mercies of missouri no {163} man in his senses will allow, as you would be convicted on the shadow of evidence when the people's passions and prejudices are so strongly enlisted against you; and, under such a state of things, how easily it would be to suborn witnesses against you, who would seal your fate! add to this, too, the great difficulty under which an impartial jury, if such could be found, would labor in their attempt to render an honest verdict, being coerced by surrounding public prejudice and malice. and yet, as you are now circumstanced, it will not do to oppose force to force for your protection, as this in the present case would be treason against the state, and would ultimately bring to ruin all those concerned. your only plan, i think, will be to keep out of the way until this excitement shall have subsided, as, from all i can understand, even from the dr. himself, there is no evidence on which an honest jury could find a verdict against you; and this opinion i have expressed to him. i most ardently wish that you had one hundred thousand _true_ men at nauvoo, and that i had the command of them, _times and things would soon alter_. i hope to see the day, before i die, that such an army will dictate terms from nauvoo to the enemies of the mormon people. i say this in the most perfect candor, as i have nothing to gain by the mormons, nor am i a mormon in creed; yet i regard them in as favorable a light (and a little more so,) as i do any other sect. in fact, i am a philosophical christian, and wish to see an entire change in the religious world. i have been long a mormon in sympathy alone, and probably can never be one in any other way; yet i feel that i am a friend of the people, as i think them honest and sincere in their faith; and those i know [are] as good and honorable men as any other professing christians. dr. bennett has been the means of bringing me before your people, you will therefore see, for _this act_, i am in honor bound to say, "_peace to his manes_." to act otherwise would be ungrateful and dishonorable, both of which qualities are strangers to my nature: nevertheless, by leaving him as he is, i can still be your friend; for be assured that nothing i have seen yet from his pen has in the least altered my opinion of you. i well know what allowances to make in such cases. dr. bennett and bachelor are now delivering lectures in new york against you and your doctrines and asserted practices at nauvoo. elder foster told me, this forenoon, that the seats have been torn to pieces out of his church in canal-street, and that the congregation had to move to another place. i intimated to you, in my last, that bennett of the _herald_ was about to publish, conjointly with the doctor, his book of exposures; but since, have learned that it is about to come out in boston. he expects to {164} make a fortune out of it, and i presume he needs it; but i feel sure that it will make converts to the mormon faith. he has borrowed largely from com. morris' lascivious poems. a general order, signed by hugh mcfall, adjutant-general, and authorized by you, has appeared in the _herald_, ordering me to repair to nauvoo, to take command of the legion, and to bring with me brig.-gen. j. g. bennett, which states that, if the requisition be persisted in, blood must be shed. i have assured bennett of the _herald_ that i deem it a _hoax_, but he insists upon it that it is genuine. my reply to it has appeared to day in that paper. i have there stated that i have written to gov. carlin for instructions. this is not so: it is only a _rub_. on the whole, you will only be made a greater prophet and a greater man--a great _emperor_, by the affliction and consideration of your good friends. my respects, with those of mrs. b., to your lady. i am, dear sir, your sincere friend, james arlington bennett. this letter was placed in the hands of general hugh mcfall, who immediately wrote a refutation of the clause concerning himself to governor carlin, and also one for the _wasp_. the general order was not written by mcfall, neither had he a knowledge of its existence until shown to him in the letter. it was evidently got up by our enemies to increase excitement and anger, and is barely another addition to the many slanderous reports put in circulation by evil and designing men. _thursday, 15_.--in council with c. a. warren, esq. also counseled uncle john smith and brother daniel c. davis to move immediately to keokuk, and help to build up a city. _friday, 16_.--at home with brother rogers, who was painting my likeness. _saturday, 17_.--i was at home with brother rogers, who continued painting my portrait. elder william clayton wrote governor carlin a long letter, showing up the missouri persecution and my sufferings in their true colors. ship _sidney_ sailed from liverpool for new orleans with 180 saints. {165} _sunday, 18_.--at home. in the evening, received a visit from my mother. _monday, 19_, and _tuesday, 20_.--with brother rogers, painting at my house. _wednesday, 21_.--in the large room over the store. in the evening had a visit from elder john taylor, who is just recovering from a long and very severe attack of sickness. i counseled elder taylor concerning the printing office, removing one press to keokuk, &c. _thursday, 22_.--at home, arranging with remmick concerning moving printing press to keokuk, buying paper, &c. _friday, 23_.--at home. visited by elder taylor. colonel george miller was elected brigadier-general of the 1st cohort, nauvoo legion, to fill the vacancy of general wilson law, promoted. _saturday, 24_.--the legion was called out for general parade, and reviewed by general law. in the evening, lieutenant-colonel stephen markham was elected colonel of the 1st regiment, 1st cohort, to fill the place of colonel george miller, promoted; and captain john d. parker elected to fill his place; and captain thomas rich to fill the place of major wightman, deceased. at home. had a visit from mr. joseph murdock, sen., and lady concerning some land, &c., at st. joseph. _sunday, 25_.--at the grove. spoke more than two hours, chiefly on the subject of persecution. ship _medford_ sailed from liverpool for new orleans with 214 saints. _monday, 26_.--the office of notary public for the city of nauvoo was created by the city council, and james sloan was elected. a seal for the municipal court was ordered by the council. _tuesday, 27_, and _wednesday, 28_.--at home. nothing of importance transpired. 28.--ship _henry_ sailed from liverpool for new orleans with 157 saints. _september 28, 1841:_ {166} _a baptist excommunication_. resolved, that william seichrist be excluded from the fellowship of this [the first regular baptist] church [of the city of alleghany, alleghany county, pennsylvania,] for embracing and maintaining a heresy,--to _wit_, doctrines peculiar to a late sect called mormons or latter-day saints, that miracles can be wrought through the instrumentality of faith; that special revelations from god are now given to men; and that godly men are now endowed with the gift of prophecy, such as to foretell future events. william benson, church clerk. deacon john beck was moderator of the meeting. _thursday, 29_.--this day, emma began to be sick with fever; consequently i kept in the house with her all day. _friday, 30_.--emma is no better. i was with her all day. [sidenote: temple committee affairs.] _saturday, october 1_.--this morning i had a very severe pain in my left side, and was not able to be about. emma sick as usual. i had previously sent for the temple committee to balance their accounts and ascertain how the temple business was going on. some reports had been circulated that the committee was not making a righteous disposition of property consecrated for the building of the temple, and there appeared to be some dissatisfaction amongst the laborers. after carefully examining the accounts and enquiring into the manner of the proceedings of the committee, i expressed myself perfectly satisfied with them and their works. the books were balanced between the trustee and committee, and the wages of all agreed upon. i said to the brethren that i was amenable to the state for the faithful discharge of my duties as trustee-in-trust, and that the temple committee were accountable to me, and to no other authority; and they must not take notice of any complaints from any source, but let the complaints be made to me, if any were needed, and i would make things right. the parties separated perfectly satisfied, and i remarked that i would have a notice published, stating that i had examined their accounts and was satisfied, {167} &c. it was also agreed that the recorder's office should be moved to the temple, for the convenience of all. in this day's _wasp_ i noticed the following letter from elder pratt: _letter of elder orson pratt--denying any relations with john c. bennett_. city of nauvoo, illinois, september 26, 1842. _mr. editor:_ dear sir:--i noticed in the last week's _wasp_ a letter from dr. r. d. foster, written from new york city, which states that dr. john c. bennett had declared in said city that he had received a letter from me and from my wife, and that we were preparing to leave and expose mormonism. i wish through the medium of your paper to say to the public that said statements are entirely false. we have never at any time written any letter or letters to dr. j. c. bennett, on any subject whatever. neither are we "preparing to leave and expose mormonism," but intend to make nauvoo our residence, and mormonism our motto. respectfully, orson pratt. [sidenote: reward offered for the arrest of the prophet.] _sunday, 2_.--about ten o'clock in the forenoon, a messenger arrived from quincy, stating that the governor had offered a reward of $200 for joseph smith, jun., and also $200 for orrin p. rockwell. this report was fully established on receipt of the mail papers. the _quincy whig_ also stated that governor reynolds has offered a reward, and published the governor's proclamation offering a reward of $300 for joseph smith, jun., and $300 for orrin p. rockwell. it is not expected that much will be effected by the rewards. emma continued very sick. i was with her all day. _monday, 3_.--emma was a little better. i was with her all day. _tuesday, 4_.--emma is very sick again. i attended with her all the day, being somewhat poorly myself. [sidenote: the illness of emma smith.] _wednesday, 5_.--my dear emma was worse. many fears were entertained that she would not recover. she was {168} baptized twice in the river, which evidently did her much good. she grew worse again at night, and continued very sick indeed. i was unwell, and much troubled on account of emma's sickness. [sidenote: rigdon's reports of plots.] elder rigdon called elder william clayton into his office, and said he had some matters to make known. he had been at carthage and had conversation with judge douglas concerning governor carlin's proceedings, &c., and had ascertained that carlin had intentionally issued an illegal writ, expecting thereby to draw president joseph to carthage to get acquitted by habeas corpus before douglas, and having men there waiting with a legal writ to serve on joseph as soon as he was released under the other one, and bear him away to missouri, without further ceremony. elder rigdon asked what power the governor's proclamation gave to any man or set of men who might be disposed to take president joseph. he was answered, "just the same power and authority which a legal warrant gave to an officer." it is more and more evident that carlin is determined to have me taken to missouri, if he can. but may the almighty jehovah shield and defend me from all their power, and prolong my days in peace, that i may guide his people in righteousness, until my head is white with old age. amen. _thursday, 6_.--emma is better; and although it is the day on which she generally grows worse, yet she appears considerably easier. may the lord speedily raise her to the bosom of her family, that the heart of his servant may be comforted again. amen. my health is comfortable. [sidenote: more missouri plots.] _friday, 7_.--this morning elder elias higbee states about the same things as were stated by elder rigdon two days ago, and also that he had been informed that many of the missourians are coming to unite with the militia of this state voluntarily, and at their own expense; so that after the court rises at carthage, if {169} they don't take me there, they will come and search the city, &c. it is likely that this is _only_ report. emma is somewhat better. i am cheerful and well. [sidenote: the prophet's removal to father taylor's.] from the situation and appearance of things abroad, i concluded to leave home for a short season, until there should be some change in the proceedings of my enemies. accordingly, at twenty minutes after eight o'clock in the evening, i started away in company with brothers john taylor, wilson law, and john d. parker, and traveled through the night and part of next day; and, after a tedious journey, arrived at father james taylor's well and in good spirits. this day the teachers met in nauvoo, and organized into a quorum, by appointing elisha averett, president; james huntsman and elijah averett, counselors; samuel eggleston, scribe; and eleven members. _monday, 10_.--elder taylor returned to nauvoo and found emma gaining slowly. my health and spirits are good. _tuesday, 11_.--from the _times and seasons_:-_announcement concerning temple committee affairs_. _to the saints at nauvoo and scattered abroad:_ this may certify that president joseph smith, the trustee-in-trust for the temple, called upon the temple committee on the 1st instant to present their books and accounts for examination, and to give account of their work at the temple. after carefully and attentively examining and comparing their books and accounts, the trustee expressed himself well satisfied with the proceedings and labors of the committee, and ordered that this be published in the _times and seasons_, that the saints may know the facts, and be thereby encouraged to double their exertions and forward means to roll on the building of the temple in nauvoo. it was also ordered that the recorder's office be henceforth removed to the committee house near the temple. all property and means must therefore be brought to that place, where it will be recorded in due form. william clayton. clerk and recorder of the temple. nauvoo, october 11, 1842. _thursday, 13_.--the brethren arrived from wisconsin {170} with a raft of about 90,000 feet of boards and 24,000 cubic feet of timber for the temple and nauvoo house. _saturday 15_.--brother john d. parker returned to nauvoo and informed my friends that i was well. _sunday, 16_.--i copy the following from the _new york herald_: the mormons. arlington house, october 16, 1841. _general j. g. bennett:_ sir:--some time since i addressed a letter to joseph smith, the mormon prophet, in answer to a letter of his introducing to "my kind attention," a friend of his from the holy city of nauvoo. in this letter i expressed my regret that the quarrel between him and john c. bennett should have at all found its way to the public eye, this being the sole cause of placing him in his present awkward situation. i likewise commiserated with him in his affliction, and signed myself at the conclusion of my letter, as his friend, which i really am, and the friend of all good mormons, as well as other good men. why should i not be joseph smith's friend? he has done nothing to injure me, nor do i believe he has done anything to injure ex-governor boggs, of missouri. the governor, no doubt, under strong feelings, may have thought and believed that smith had preconcerted the plan for his assassination; but there is no legal evidence whatever of that fact--none by which an unprejudiced jury would convict any man; yet to send this man into missouri, under the present requisition, would be an act of great injustice, as his ruin would be certain. how could any man, against whom there is a bitter religious prejudice escape ruin, being in the circumstances of smith? look at the history of past ages--see the force of fanaticism and bigotry in bringing to the stake some of the best of men; and in all these cases the persecutors had their pretexts, as well as in the case of the mormon chief. nothing follows its victim with such deadly aim as religious zeal, and therefore nothing should be so much guarded against by the civil power. smith, i conceive, has just as good a right to establish a church, if he can do it, as luther, calvin, wesley, fox, or even king henry the eighth. all these chiefs in religion had their opponents, and their people their persecutors. henry the eighth was excommunicated, body and bones, soul and all, by his holiness, the pope; still the church of england has lived as well as all the other sects. just so it will be with the mormons. they may kill one prophet and {171} confine in chains half his followers, but another will take his place, and the mormons will still go ahead. one of their elders said to me, when conversing on this subject, that they were like a mustard plant,--"if you don't disturb it, the seed will fall and multiply; and if you kick it about, you only give the seed more soil, and it will multiply the more." undertake to convince them that they are wrong, and that smith is an impostor, and the answer is, laying the hand on the heart, "i know in my own soul that it is true, and want no better evidence: i feel happy in my faith; and why should i be disturbed?" now, i cannot see but what this is the sentiment that governs all religiously disposed persons, their object being heaven and happiness, no matter what their church and creed. they, therefore, cannot be put down while the constitution of the united states offers them protection in common with all other sects, and while they believe that their eternal salvation is at stake. from what i know of the people, i fully believe that all the real, sincere mormons would die sooner than abandon their faith and their religion. general john c. bennett has stated that to conquer the mormon legion it would require five to one against them, all things taken into consideration, and that they will die to a man sooner than give up their prophet. now, is the arrest of this man worth such a sacrifice of life as must necessarily follow an open war with his people? the loss of from one to three thousand lives will, no doubt, follow in an attempt to accomplish an object not in the end worth a button. persecute them, and you are sure to multiply them. this is fully proved since the missouri persecution, as since that affair they have increased one hundred fold. it is the best policy, both of missouri and illinois, to let them alone; for if they are drove farther west, they may set up an independent government, under which they can worship the almighty as may suit their taste. indeed, i would recommend to the prophet to pull up stakes and take possession of the oregon territory in his own right, and establish an independent empire. in one hundred years from this time, no nation on earth could conquer such a people. let not the history of david be forgotten. if the prophet joseph would do this, millions would flock to his standard and join his cause. he could then make his own laws by the voice of revelation, and have them executed like the act of one man. with respect to myself, i would just repeat that i am the prophet's friend, and the friend of his people, merely from sympathy, as my arm has ever been lifted on the side of the persecuted and oppressed. i have never in my life followed the fat ox, nor bowed for a favor on my {172} own account to mortal man. while i despise the purse-proud man, i am proud to the proud man, and humble to the humble; and where men were contending, have ever thrown myself on the weakest side. by inserting this communication, it is presumed that no one will hold the _herald_ responsible for the sentiments it contains; yet i have no doubt that there are thousands of independent, liberal-minded men in this country who think as i do. neither the mormon prophet nor his people can add anything to my fortune or reputation. i expect nothing from them; they are a poor and industrious people, and have nothing to give. i am influenced in my conduct towards them by a spirit of benevolence and mercy, and hope the governor and state of illinois will act in the like manner. it is true i was commissioned in their legion, through the instrumentality of their enemy, general john c. bennett, an act entirely of their own, without my agency; but i was as much their friend before as since. the missouri persecution fixed my attention and commiseration on the people. it must be recollected, too, that the mormon prophet and his people are the most ardent friends and promoters of literature and science. these are elementary principles in their social system, and this certainly is contrary to everything like despotism. i hope, therefore, and with great deference express that hope, that ex-governor boggs will withdraw his demand for the prophet, and let those poor people rest in peace. both he and governor carlin will feel much more at peace with themselves by quashing the whole proceedings. most respectfully, your humble servant, james arlington bennett. counselor at law, &c. by this i discover a spark of liberty burning in the bosom of the writer. may it continue to burn and burn, till it once more fires the whole land with its heavenly influence. _thursday, 20_.--early this morning i arrived at home on a visit to my family. during the day i was visited by several of the brethren, who rejoiced to see me once more. emma is still getting better, and is able to attend to a little business, having this day closed contract and received pay for a quarter section of land of brother job v. barnum. {173} _justin butterfield's legal opinion on the efforts to drag joseph smith into missouri_. chicago, october 20, 1842. _sidney rigdon, esq._ dear sir:--in answer to your favors of the 17th instant, mr. warren was correct in the information he gave you of my opinion of the illegality of the requisition made by the governor of missouri upon the governor of this state for the surrender of joseph smith, and that the governor of this state should cause him to be arrested for the purpose of being surrendered. i had no doubt but the supreme court of this state would discharge him upon habeas corpus. subsequent examination has confirmed me in that opinion. i understand from your letter, and from the statement of facts made to me by mr. warren, that the requisition of the governor of missouri is accompanied by an affidavit of ex-governor boggs, stating in substance that on the 6th day of may last he was shot while sitting in his house, with intent to kill; and, as he verily believes, the act was committed by o. p. rockwell; and that joseph smith was accessory to the crime before its commission; and that he has _fled_ from justice. that it can be proved that joseph smith was not in the state of missouri at the time the crime was committed, but was in this state; that it is untrue that he was in the state of missouri at the time of the commission of the said crime, or has been there at any time since. he could not, therefore, have _fled_ from that state since the commission of said crime. the right on the part of the governor of missouri to demand smith, and the duty on the part of the governor of this state to deliver him up, if they exist, are given and imposed by that clause of the constitution of the united states which declares "that a person charged in any state with treason, felony, or other crime, who _shall flee_ from justice and be found in another state, shall, on demand of the executive authority of the state from which he fled, be delivered up, to be removed to the state having jurisdiction of the crimes." it is unnecessary to refer to the act of congress in relation to the delivery up of fugitives from justice, as congress has just so much power, and _no more_, than is expressly given by the said clause in the constitution. the constitution is the best exponent of itself. what persons, then, can be surrendered up by the governor of one state to the governor of another? first. he must be a person charged with treason, felony, or other crime. "it is sufficient if he be _charged_ with the commission of crime, either by indictment found or by affidavit. second. he must be a person who shall flee from justice and be found in another state." {174} it is not sufficient to satisfy this branch of the constitution, that he should be "charged" with having fled from justice. unless he has actually _fled_ from the state where the offense was committed, to _another state_, the governor of this state has no jurisdiction over his person, and cannot deliver him up. when mr. smith is brought up on a habeas corpus, he will have a right, under the 3rd section of our habeas corpus act, to introduce testimony, and show that the process upon which he is arrested was obtained by _false pretense;_ that it is untrue that he fled from the state of missouri, to evade being brought to justice there, for the crime of which he is charged. he will have the right to place himself upon the platform of the constitution of the united states, and say, i am a citizen of the state of illinois; i have not fled from the state of missouri, or from the "justice" of that state, on account of the commission of the crime with which i am charged. i am ready to prove that the charge of having fled from that state is false, and i am not, therefore, subject under the constitution of the united states, to be delivered up to that state for trial. you say, in your letter to me, that you doubt whether on a habeas corpus the court would have a right to try the question, whether smith was in missouri at the time of the commission of the crime of which he is charged. to this i answer, that upon a habeas corpus, the court would be bound to try the question, whether smith fled from justice from missouri to this state. the affidavit of mr. boggs is not conclusive on this point. it may be rebutted. unless smith is a person who has fled from justice, he is not subject to be delivered up, under the express provisions of our own habeas corpus act. he has a right to show that the affidavit is false, and that the order for his arrest was obtained by false pretenses. again, the affidavit on its face was not sufficient to authorize the arrest of smith. it is evasive and deceptive. it does not show that he fled from the state of missouri to evade justice for the commission of the crime of which he is charged by governor boggs. robert g. williams, in the year 1835, was indicted in the state of alabama for attempting to incite rebellion and insurrection in that state. he was demanded by the governor of that state of the governor of new york, and the requisition stated that he had fled from justice. the governor of the state of new york (marcy) took notice that the said williams was a citizen of the state of new york, and had not fled from justice from alabama, and on _that ground alone_ refused to surrender him up. this was a stronger case than that of smith, as an _indictment had been found_. governor marcy puts his refusal upon the express ground that, by the constitution of the united states, the governor {175} of one state had no right to demand, nor the governor of another state a right to surrender up, one of his citizens, unless he had fled from justice; and it was the right and duty of the governor upon whom the demand was made to inquire into the fact whether he had fled from justice before he made the surrender. i have the book containing all the proceedings in this case of williams. there are several other cases equal in point, and they proceed upon the ground that a governor of a state has no jurisdiction over the body of a citizen to arrest and surrender him up to a foreign state, unless he is a fugitive from that state, unless he has fled from the state to evade "justice," or, in other words, to evade being tried for the offense with which he is charged. in a despotic form of government, the sovereign power is the will of the monarch, who can act in every instance as may suit his pleasure. but can the governor of one of our states, of his own mere will, without any authority from the constitution, or the legislative power of the state, arrest and deliver up to a foreign government any person whatever? if he can do this, then is the liberty of the citizen wholly at his disposal. the writ of habeas corpus is a suit which every person imprisoned or unlawfully detained has a right to prosecute for the recovery of his liberty; and, if he is in custody by process from a competent power, he is entitled to his discharge when the jurisdiction has been executed. the government of this state has no power or jurisdiction over the person of a citizen of this state to arrest and cause him to be delivered up and transported to another state, except the power is expressly given to him by the constitution of the united states. and what is that power? it only authorizes the governor of one state to surrender up a fugitive from justice, to return him back to the state from whence he has fled. first. the person to be surrendered up must be a fugitive from the state to which it is attempted to surrender him. second. he must be a fugitive _from justice;_ in other words, he must have been in the state when and where the crime was committed, and have fled from the state to evade being apprehended and tried for that crime. third. unless he is, in fact, such a fugitive from justice, the governor has no power, by the laws and constitution, to deliver him up. fourth. if he is charged with being a fugitive from justice, and the governor cause him to be apprehended on that charge, he has a right to sue out a habeas corpus; and when brought up on that writ, he has the undoubted right of showing that the governor has no constitutional power to deliver him up to another state; that he has not "fled from {176} justice into this state," and is not such a person as the constitution authorizes the governor to deliver up; and that it would be an excess of jurisdiction on the part of the governor to deliver him up. the question to be examined into, upon the return of the habeas corpus, would be a mere question of locality. the question would be was smith in this state, or not, at the time the crime was committed in missouri? if he was in this state at that time, then he could not be a fugitive from justice from missouri, in the sense of the constitution; and the governor would have no power to deliver him up. the argument that because governor boggs has made affidavit that smith has fled from justice, his affidavit is to be taken as conclusive on that point, and that upon the return of a habeas corpus, smith would be precluded from controverting or showing the falsity of that affidavit, is too absurd to require a serious answer. the liberties of the citizens of this state are not held on quite so feeble a tenure, nor does the constitution authorize the governor to transport the citizens of this state upon a mere "charge" made by a citizen of another state. such is not the reading of the constitution. that instrument only authorizes the delivery up of such persons, "who shall flee," upon the demand of the executive authority of the state from which they "fled." there must have been a "flight" in _fact and in deed_ from the state where the offense was committed, or the governor has no jurisdiction to "deliver up." if the charge of having "fled" is made and the governor acting in _pais_ [a] is attempting to deliver up upon that charge, the person attempted to be made the victim has a clear, undoubted, constitutional right by means of a writ of habeas corpus, to test its truth before a judicial tribunal of the country; and, if the charge is proven to be false, the governor is ousted of his jurisdiction over the person of the prisoner and he is restored to his liberty before he has undergone the penalty of the transportation to a foreign country upon the mere charge of an interested or partial witness. [footnote a: a judicial act outside of court and not recorded.--century dictionary.] the power of the executive of a state to surrender up a citizen to be transported to a foreign state for trial, is a most tremendous power, which might be greatly abused, were it not limited by constitutional checks, and the citizens secured against its despotic exercise by the writ of habeas corpus. in the case of williams, the governor of new york, in his reply to the governor of alabama, says, "what occurs daily in the ordinary course of criminal proceedings, may take place in regard to persons transported to a distant jurisdiction for trial. it may happen that an innocent man will be accused; and, if demanded, he must be delivered {177} up, should your exposition of the constitution be sanctioned. under these circumstances, his condition would be perilous indeed,--dragged from his home, far removed from friends, borne down by the weight of imputed guilt, and unable, probably, to obtain the evidence by which he might vindicate his innocence. if appearances were against him, he could scarcely hope to escape unmerited condemnation." the american colonists regard the exercise of this power as an act of revolting tyranny, and assigned it in the declaration of independence as one of the prominent causes that impelled them to a separation from the british empire. a power which may be thus oppressively used should be resorted to with the greatest caution. when its exercise is invoked, it is not sufficient that the case may apparently come within the letter of the constitution. it is the duty of the executive before yielding a blind obedience to the letter of the law, to see that the case comes within the spirit and meaning of the constitution. it may be pleasing as well as instructive to look into the proceedings of the executive of our sister state, and witness that, by faithfully administering the law in relation to the delivering up of fugitives from justice, according to its spirit and meaning, they have saved at least two of the citizens of illinois from becoming victims to its abuse. in the year 1839, the governor of the state of new york was presented with the copy of an indictment by a grand jury in the city of new york against john and nathan aldrich, for fraud in obtaining goods by false pretenses, and was requested to make a requisition upon the governor of illinois to surrender them up as fugitives from justice. now, here was a case which came exactly within the letter of the law of congress in relation to fugitives from justice. an indictment _had been found_ charging them with having _committed a crime_. but did the governor of new york make the "requisition?" no; he referred the application to the hon. john c. spencer, now secretary of war, and one of the most enlightened lawyers of the age. _extract of mr. spencer's opinion upon the case_. the constitutional provision under which requisitions may be made by the governor of one state upon the governor of another was a substitute for the principle recognized by the law of nations, by which one sovereign is bound to deliver to another fugitives who have committed certain offenses. these offenses are of the deepest grade of criminality, and robbers, murderers and incendiaries, and those enumerated as proper to be surrendered. following the analogy thus suggested, the provisions in our constitution, it would seem, should be construed to embrace similar cases only, except, perhaps, those offenses which arise from an abuse of the same constitutional provision. that provision {178} must be guarded with the utmost care, or it will become intolerable. i do not think the circumstances of the case before me are of such grave import, or the offense itself of such high grade, as to justify the requisition desired. the power given by the constitution ought not to be cheapened or applied to trifling offenses, or indeed to any that was not originally contemplated. for the reasons stated in mr. spencer's opinion, the governor of new york refused to make the requisition upon the governor of illinois. the case certainly came within the letter of the law, but not within the spirit and meaning. so with the affidavit of governor boggs, when he swears that smith has fled from justice. it may come within the letter of the constitution; but does it come within its spirit and meaning? does it show that smith was in missouri at the time of the commission of the crime, and that he fled from that state to evade being brought to justice for that crime? or does it refer to the flight of smith and the mormons from missouri some years since? i will refer to one more case of a similar nature. lord campbell, formerly attorney-general of england, in a recent debate in parliament upon the subject of the creole, made the following remarks: "to show how cautious states should be in making such concessions one to the other reciprocally, he would mention a case that occurred when he was attorney-general. a treaty had been agreed upon between the state of new york and the province of canada, by which the government of each agreed reciprocally to deliver up the citizens or subjects of the other against whom grand juries had found a bill, and who had sought refuge within the territories of the other. it happened that a slave had escaped from his master in new york, and had got to canada. to facilitate his escape, he rode a horse of his master's for a part of the way, but turned him back on reaching the frontier. the authorities of new york well knew that england would not give up a runaway slave, and that as they could not claim him under the treaty, they therefore had a bill of indictment against him, before a new york grand jury for stealing the horse, though it was clear the _animus furandi_ was wanting. the grand jury, however, found a true bill against him for the felony, and he was claimed under the treaty. the governor, under such circumstances refused to give him up until he had consulted the government in england. he (lord campbell) was consulted, and gave it as his opinion that the man ought not to be given up, as the true bill, where no felony had been committed, did not bring the case within the treaty. the man was not given up, and there the matter rested. this, he repeated, showed the necessity of the greatest caution where reciprocal rights of surrender were granted between states. it is not to be presumed that the executive of this state would knowingly, {179} lend his aid in dragging one of our citizens, who is not a fugitive from justice, into a foreign state for trial. the governor has undoubtedly been misled by the evasive affidavit which accompanied the requisition. i would advise that mr. smith procure respectable and sufficient affidavits to prove beyond all question, that he was in the state and not in missouri, at the time the crime with which he is charged was committed, and upon these affidavits, apply to the governor to countermand the warrant he has issued for his arrest. if he should refuse so to do, i am clearly of the opinion that, upon the above state of facts, the supreme court will discharge him upon habeas corpus. respectfully your obedient servant, justin butterfield. the foregoing letter of mr. butterfield (united states' attorney for the district of illinois,) shows, in a very lucid manner, what our rights and privileges are, pertaining to the habeas corpus, and accords with the opinion of every intelligent man,--the opinions of ex-governor boggs, governor reynolds, of missouri, and governor carlin, to the contrary, notwithstanding. {180} chapter x. temple affairs--the prophet's address to "newcomers"--city council's actions as to writs of habeas corpus. _friday, october 21, 1842_.--this evening i returned, in company with john d. parker, to father taylor's, judging it wisdom to keep out of the way of my enemies a while longer at least, although all is peace and quiet, and a prospect that my enemies will not trouble me much more at present. [sidenote: temporary floor in the temple.] _sunday, 23_.--this day the temple committee laid before the saints the propriety and advantages of laying a temporary floor in the temple, that the brethren might henceforth meet in the temple to worship, instead of meeting in the grove. this was my instructions, and the saints seemed to rejoice at this privilege very much. _monday, 24_.--printing office took fire, which was extinguished with difficulty. _tuesday, 25_.--ship _emerald_ sailed from liverpool with 250 saints for new orleans. _friday, 28_.--soon after daylight this morning, i returned home again to visit my family. i found emma worse; the remainder of the family well. in the afternoon i rode out into the city and took a little exercise. from the appearance of things abroad, we are encouraged to believe that my enemies will not trouble me much more at present. this day the brethren finished laying the temporary floor, and seats in the temple, and its appearance is {181} truly pleasant and cheering. the exertions of the brethren during the past week to accomplish this thing are truly praiseworthy. [sidenote: the prophet at the temple.] _saturday, 29_.--about ten in the forenoon i rode up and viewed the temple. i expressed my satisfaction at the arrangements, and was pleased with the progress made in the sacred edifice. after conversing with several of the brethren, and shaking hands with numbers who were very much rejoiced to see their prophet again, i returned home; but soon afterwards went over to the store, where a number of brethren and sisters were assembled, who had arrived this morning from the neighborhood of new york, long island, &c. after elders taylor, woodruff, and samuel bennett had addressed the brethren and sisters, i spoke to them at considerable length, showing them the proper course to pursue, and how to act in regard to making purchases of land, &c. [sidenote: the prophet's advice to new-comers.] i showed them that it was generally in consequence of the brethren disregarding or disobeying counsel that they became dissatisfied and murmured; and many when they arrived here, were dissatisfied with the conduct of some of the saints, because everything was not done perfectly right, and they get angry, and thus the devil gets advantage over them to destroy them. i told them i was but a man, and they must not expect me to be perfect; if they expected perfection from me, i should expect it from them; but if they would bear with my infirmities and the infirmities of the brethren, i would likewise bear with their infirmities. i told them it was likely i would have again to hide up in the woods, but they must not be discouraged, but build up the city, the temple, &c. when my enemies take away my rights, i will bear it and keep out of the way; but if they take away your rights, i will fight for you. i blessed them and departed. {182} [sidenote: return of dr. richards to nauvoo.] dr. willard richards returned to nauvoo with his family, having visited most of the churches in the eastern states, and preached to them the necessity of building the temple and gathering to this place, in obedience to the commandment of god to his people. _sunday, 30_.--the saints met to worship on a temporary floor, in the temple, the walls of which were about four feet high above the basement; and notwithstanding its size, it was well filled. it had been expected that i would address them, but i sent word that i was so sick that i could not meet with them; consequently elder john taylor delivered a discourse. in the evening i went to visit the sick, &c. _monday, 31_.--i rode out to my farm with my children, and did not return until after dark. [sidenote: accident to the prophet's carriage.] _tuesday, nov. 1, 1842_.--i rode with emma to the temple for the benefit of her health. she is rapidly gaining. in the afternoon went to see dr. willard richards, who was very sick at elder woodruff's; afterwards, accompanied by my children and william clayton, rode out towards the farm. when going down the hill, near casper's the carriage got over-balanced and upset. i was thrown some distance from the carriage, and all three of the children almost under it. i arose and enquired if any of the children were killed; but upon examination, there was no one seriously hurt. frederick g. williams had his cheek bruised, which was the worst injury received. it seemed miraculous how we escaped serious injury from this accident; and our escape could not be attributed to any other power than that of divine providence. i feel thankful to god for this instance of his kind and watchful care over his servant and family. the carriage was so much broken, we left it, and putting the children in brother stoddard's buggy, returned. in the evening i rode to the temple with two of my children. {183} _wednesday, 2_.--spent this forenoon in removing the books, desk, &c., from my store over to my house. in the afternoon rode out to my farm, and spent the time plowing, &c. _thursday, 3_.--rode out with emma to the temple. _friday, 4_.--rode out with lorin walker to examine his timber north of the city. [sidenote: return of hyrum smith and william law.] brothers hyrum smith and william law returned from their mission to the east. they bring very good reports concerning the public feeling, and say that john c. bennett's _expose_ has done no hurt, but much good. [sidenote: return of brigham young, et. al.] president brigham young, heber c. kimball, george a. smith and amasa lyman, of the twelve, also returned from their missions, and brought a similar report. they had visited the conferences according to the notice which they had published on september 12th, and had also visited many of the principal places in the state, delivered addresses to the people, and found a friendly feeling in most cases. _saturday, 5_.--i tarried at home on account of the rain. i received a visit from some indians, who were accompanied by a negro interpreter. they expressed great friendship for the mormon people, and said they were their friends. after considerable conversation and partaking of victuals, they departed, evidently highly gratified with their visit. i told dr. richards the mississippi would be frozen over in less than a month, although the weather was then warm and pleasant. _sunday, 6_.--at home all day. my brother hyrum preached. afternoon received a visit from dr. willard richards. [sidenote: the prophet's consultation with calvin a. warren.] _monday, 7_.--spent the forenoon in council with brother hyrum smith and some of the twelve, and in giving instructions concerning the contemplated journey to springfield on the 15th december next, and what {184} course ought to be pursued in reference to the case of bankruptcy. in the afternoon calvin a. warren, esq., arrived, and i called upon some of the twelve and others to testify before squire warren what they knew in reference to the appointment of trustee-in-trust, &c., showing also from the records that i was authorized by the church to purchase and hold property in the name of the church, and that i had acted in all things according to the counsel given to me. [sidenote: post office affairs at nauvoo.] _tuesday, 8_.--this afternoon called upon windsor p. lyons and others to make affidavits concerning the frauds and irregularities practiced in the post office in nauvoo. a petition was drawn and signed by many, and sent by squire warren to judge young, [u.s. senator from illinois] with a request that the latter should present the same to the post-master general, and use his influence to have the present postmaster removed, and a new one appointed. i was recommended for the appointment. in the afternoon officiated in court as mayor at my house. _wednesday, 9_.--paid e. rhodes $436.93, it being the amount of three notes due for the north-west quarter of sec. 9, 6 n. 8 w., and presided in city council, a special meeting to investigate the writ of habeas corpus. _thursday, friday, and saturday, 10, 11, 12_.--presided at adjourned session of the city council at my house. _sunday, 13_.--i was at home through the day. _letter of george d. watt, reporting arrival of emigrants_. ship sidney, new orleans, november 13, 1842. dear brother.--we have had a passage of fifty-six days--fine weather--with a kind captain and crew, who allowed us every reasonable privilege. there have been five deaths out of the company, and one sailor who fell from the yard arm and was killed. brother yates' eldest child, sister cannon, brother browne's child, and two children belonging to a man not in the church. {185} we stuck upon the bar at the mouth of the river, thirty-four hours. about two hours after we got off, the _medford_ came on the bar, where she stuck thirty hours. we landed here on the 11th instant, and the _medford_ arrived today, 13th. she lies about ten yards from us. they have had two deaths. upon the whole, a good passage. we have taken one of the largest and best steamboats in this port. we pay two and a half dollars per head, and twenty-five cents per cwt. above the weight allowed each person, which is one hundred pounds. we are all going up together. yours truly, george d. watt. _monday, 14_.--presided at city council, when was passed the following "ordinance regulating the proceedings on writs of habeas corpus." _writ of habeas corpus_. sec. 1. be it ordained by the city council of the city of nauvoo, that if any person or persons shall be or stand committed or detained for any criminal or supposed criminal matter, it shall and may be lawful for him, her, or them to apply to the municipal court, when in session, or to the clerk thereof in vacation, for a writ of habeas corpus; which application shall be in writing and signed by the prisoner, or some person on his, her, or their behalf, setting forth the facts concerning his, her, or their imprisonment, and in whose custody he, she, or they are detained; and shall be accompanied by a copy of the warrant, or warrants of commitments, or an affidavit that the said copy had been demanded of the person or persons in whose custody the prisoner or prisoners are detained, and by him or them refused or neglected to be given. the said court or clerk to whom the application shall be made, shall forthwith award the said writ of habeas corpus, unless it shall appear from the petition itself, or from the documents annexed, that the party can neither be discharged nor admitted to bail, nor in any other manner relieved, which said writ shall be issued under the hand of the clerk, and the seal of the court; which seal may be a written one, until another shall be obtained, and shall be in the following words, to wit: "seal of the municipal court of the city of nauvoo." state of illinois, city of nauvoo, ss. _to the people of the state of illinois, to the marshal of said city, greeting:_ whereas application has been made before the municipal court of {186} said city that the body (or bodies) of a b, &c., is or are in the custody of c d, &c., of &c., these are therefore to command, the said c d, &., of &c., to safely have the body (or bodies) of said a b, &c., in his custody, detained, as it is said, together with the day and cause of his (her or their) caption and detention by whatsoever name the said a, b, &c., may be known or called, before the municipal court of said city, forthwith to abide such order as the said court shall make in his behalf; and further, if the said c d, &c., or other person or persons having said a b, &c., in custody shall refuse, or neglect to comply with the provisions of this writ, you, the marshal of said city, or other person authorized to serve the same, are hereby required to arrest the person or persons so refusing or neglecting to comply as aforesaid, and bring him or them, together with the person or persons in his or their custody, forthwith before the municipal court aforesaid, to be dealt with according to law; and herein fail not to bring this writ with you. witness, j. s., clerk of the municipal court at nauvoo, this......day of.........in the year of our lord one thousand eight hundred and forty.......... j. s., clerk. and [this shall] be directed to the city marshal, and shall be served by delivering a copy thereof to the person or persons in whose custody the prisoner or prisoners are detained, and said writ shall be made returnable forthwith, and the form and substance thereof, as herein set forth, and be taken and considered as part and parcel of this ordinance. to the intent that no officer, sheriff, jailer, keeper, or other person, or persons, upon whom such writ shall be served, may pretend ignorance thereof, every such writ and copy thereof served shall be endorsed with these words, "by the habeas corpus act;" and whenever the said writ shall by any person be served upon the sheriff, jailor, keeper, or other person or persons whomsoever, holding said prisoner or prisoners, or being brought to him or them, or being served upon any of his or their under-officers or deputies at the jail, or place where the prisoner or prisoners are detained, he or they, or some of his or their under-officers or deputies shall, upon payment or tender of the charges of bringing the said prisoner or prisoners, to be ascertained by the court awarding the said writ, and endorsed thereon, not exceeding ten cents per mile; and upon sufficient security given to pay the charges of carrying him, her, or them back, if he, she, or they shall be remanded, make return of such writ, and bring or cause to be brought, the body or bodies of the prisoner or prisoners before the municipal court forthwith, and certify the true cause of his, her, or their imprisonment, unless the commitment of such person or persons shall be to the county jail in hancock county, in which case the time shall be prolonged till five days, after the delivery of the writ as aforesaid, and not longer. {187} provided, nevertheless, that in case any person or persons may at any time hereafter be taken and lodged in the city or county jail, under any writ or process, as provided by the city charter of the city of nauvoo, and shall require a writ of habeas corpus to issue to bring him, her, or them before the municipal court of said city, said writ shall issue to bring him, her, or them before said court, and be directed to the city marshal to be served upon the person or persons in whose custody such prisoner or prisoners may then be detained. sec. 2. where any person or persons not being committed or detained for any criminal or supposed criminal matter shall be confined or restrained of his, her, or their liberty, under any color or pretense whatever, he, she, or they may apply for a writ of habeas corpus, as aforesaid, which application shall be in writing, signed by the party, or some person on his, her, or their behalf, setting forth the facts concerning his, her, or their imprisonment, and wherein the illegality of such imprisonment consists, and in whose custody he, she or they are detained; which application or petition shall be verified by the oath or affirmation of the party applying, or some other person on his, her, or their behalf. if the confinement or restraint is by virtue of any judicial writ or process, or order, a copy thereof shall be annexed thereto, or an affidavit made that the same had been demanded and refused: the same proceedings shall thereupon be had in all respects, as are directed in the preceding section, and any officer, person, or persons, knowing that he or they have an illegal writ, or not having any writ, who shall attempt through any false pretext to take or intimidate any of the inhabitants of this city, through such pretext, shall forfeit for every such offense a sum not exceeding one thousand dollars, nor less than five hundred dollars, or in case of failure to pay such forfeiture, to be imprisoned not more than twelve months nor less than six months. sec. 3. upon the return of the writ of habeas corpus, a day shall be set for the hearing of the cause of imprisonment or detainer, not exceeding five days thereafter, unless the prisoner or prisoners shall request a longer time. the said prisoner or prisoners may deny any of the material facts set forth in the return, or may allege any fact to show either that the imprisonment or detention is unlawful, or that he, she, or they, is or are then entitled to his, her, or their discharge, which allegations or denials shall be made on oath. the said return may be amended, by leave of the court, before or after the same is filed, as also may all suggestions made against it, that thereby material facts may be ascertained. the said court shall proceed in a summary way to settle the said facts, by hearing the testimony and arguments, as well of all parties interested civilly, if any there be, as of the prisoner or prisoners and the persons or person who holds him, her, or them in custody, and {188} shall dispose of the prisoner or prisoners as the case may require. if it appear that the prisoner or prisoners are in custody by virtue of process from any court, legally constituted, he, she, or they can be discharged for the following causes:--first, where the court has exceeded the limits of its jurisdiction, either as to the matter, place, sum, person, or persons; second, where, though the original imprisonment was lawful, yet by some act, omission, or event which has subsequently taken place, the party has become entitled to his, her, or their discharge; third, where the process is defective in some substantial form required by law; fourth, where the process though in proper form has been issued in a case, or under circumstances where the law does not allow process, or orders for imprisonment or arrest, to issue; fifth, where although in proper form the process has been issued or executed by a person or persons, either unauthorized to issue or execute the same, or where the person or persons having the custody of the prisoner or prisoners under such process is not the person or persons empowered by law to detain him, her, or them; sixth, where the process appears to have been obtained by false pretense or bribery; seventh, where there is no general law, nor any judgment, order, or decree of a court, to authorize the process, if in a civil suit, nor any conviction, if in a criminal proceeding. in all cases where the imprisonment is for a criminal or supposed criminal matter, if it shall appear to the said court that there is sufficient legal cause for the commitment of the prisoner or prisoners, although such commitment may have been informally made, or without due authority, or the process may have been executed by a person or persons not duly authorized, the court shall make a new commitment, in proper form, and directed to the proper officer or officers, or admit the party to bail, if the case be bailable. sec. 4. when any person or persons shall be admitted to bail on habeas corpus, he, she, or they shall enter into recognizance with one or more securities in such sum as the court shall direct, having regard to the circumstances of the prisoner or prisoners, and the nature of the offense, conditioned for his, her, or their appearance at the next circuit court to be holden in and for the county where the offense was committed, or where the same is to be tried. where the court shall admit to bail, or remand any prisoner or prisoners brought before the court, on any writ of habeas corpus, it shall be the duty of said court to bind all such persons as to declare any thing material to prove the offense, with which the prisoner or prisoners are charged by recognizance to appear at the proper court having cognizance of the offense, on the first day of the next term thereof, to give evidence thereof touching the said offense, and not to depart the said court without leave; which recognizance so taken, together with the recognizance entered into by the prisoner {189} or prisoners, when he, she, or they are admitted to bail, shall be certified and returned to the proper court, on the first day of the next succeeding term thereof. if any such witness or witnesses shall neglect or refuse to enter into a recognizance as aforesaid, when thereunto required, it shall be lawful for the court to commit him, her, or them to jail until he, she, or they shall enter into such recognizance, or be otherwise discharged by due course of law. if the court shall neglect or refuse to bind any such witness or witnesses, prisoner or prisoners, by recognizance as aforesaid, or to return any such recognizance, when taken as aforesaid, the court shall be deemed guilty of a misdemeanor in office, and be proceeded against accordingly. sec. 5. where any prisoner or prisoners brought up on a habeas corpus shall be remanded to prison, it shall be the duty of the municipal court remanding him, her, or them to make out and deliver to the sheriff, or other person or persons to whose custody he, she, or they shall be remanded, an order in writing, stating the cause or causes of remanding him, her, or them. if such prisoner or prisoners shall obtain a second writ of habeas corpus, it shall be the duty of such sheriff or other person or persons upon whom the same shall be served, to return therewith the order aforesaid; and if it shall appear that the said prisoner or prisoners were remanded for an offense adjudged not bailable, it shall be taken and received as conclusive, and the prisoner or prisoners shall be remanded without further proceedings. sec. 6. it shall not be lawful for the municipal court, on a second writ of habeas corpus obtained by such prisoner or prisoners, to discharge the said prisoner or prisoners, if he, she, or they are proven guilty of the charges clearly and specifically charged in the warrant of commitment with a criminal offense; but if the prisoner or prisoners shall be found guilty, the municipal court shall only admit such prisoner or prisoners to bail, where the offense is bailable by law or ordinance, or remand him, her, or them to prison, where the offense is not bailable; or being bailable, if such prisoner or prisoners shall fail to give the bail required. sec. 7. no person or persons who have been discharged by order of the municipal court on a habeas corpus, shall be again imprisoned, restrained, or kept in custody for the same cause, unless he, she, or they, be afterwards indicted for the same offense, or unless by the legal order or process of the municipal court wherein he, she, or they are bound by recognizance to appear, the following shall not be deemed to be the same cause. first, if after a discharge for defect of proof, or any material defect in the commitment in a criminal case, the prisoner or prisoners should be again arrested upon sufficient proof and committed by legal process, for the same offense; second, if in a civil suit the {190} party or parties have been discharged for any illegality in the judgment or process, and are afterwards imprisoned by legal process, for the same cause of action; third, generally whenever the discharge has been ordered on account of the non-observance of any of the forms required by law, the party or parties may be a second time imprisoned, if the cause be legal and the forms required by law observed. sec. 8. if any person or persons shall be committed for a criminal matter, in case of the absence of a witness or witnesses whose testimony may be considered to be of importance in behalf of the people, the municipal court may adjourn from time to time at its discretion, provided they decide upon the case within thirty days, if it shall appear by oath or affirmation that the witness or witnesses for the people of the state are absent, such witness or witnesses being mentioned by name, and the court shown wherein their testimony is material. sec. 9. any person or persons being committed to the city or county jail, as provided in the charter in the city of nauvoo, or in the custody of an officer, sheriff, jailer, keeper, or other person or persons, or his or their under-officer or deputy, for any criminal or supposed criminal matter, shall not be removed from said prison or custody into any prison or custody, unless it be by habeas corpus, or by an order of the municipal court, or in case of sudden fire, infection, or other necessities; if any person or persons shall, after such commitment as aforesaid, make out, sign, or countersign any warrant or warrants for such removal, then he or they shall forfeit to the prisoner or prisoners aggrieved a sum not exceeding five hundred dollars, to be recovered by the prisoner or prisoners aggrieved, in the manner hereinafter mentioned. sec. 10. if any member of the municipal court, or the clerk of said court shall corruptly refuse or neglect to issue writ or writs of habeas corpus when legally applied to in a case where such writ or writs may lawfully issue, or who shall for the purpose of oppression unreasonably delay the issuing of such writ or writs, shall for every such offense forfeit to the prisoner or prisoners, party or parties aggrieved, a sum not less than five hundred dollars and not exceeding one thousand dollars, and be imprisoned for six months. sec. 11. if any officer, sheriff, jailer, keeper, or other person or persons upon whom any such writ shall be served, shall neglect or refuse to make the returns as aforesaid, or to bring the body of the prisoner or prisoners according to the command of the said writ within the time required by this ordinance, all and every such officer, sheriff, jailer, keeper, or other person or persons shall be guilty of a contempt of the municipal court who issued said writ: whereupon the said court may and shall issue an attachment against said officer, sheriff, jailer, keeper, or other person or persons, and cause him or them to be committed to {191} the city or county jail as provided for by the city charter of the city of nauvoo, there to remain without bail or mainprize, until he or they shall obey the said writ; such officer, sheriff, jailer, keeper, or other person or persons shall also forfeit to the prisoner or prisoners, party or parties aggrieved, a sum not exceeding one thousand dollars, and not less than five hundred dollars. sec. 12. any person or persons having a prisoner or prisoners in his or their custody, or under his or their restraint, power, or control, for whose relief a writ or writs of habeas corpus is issued, who, with intent to avoid the effect of such writ or writs, shall transfer such person or persons to the custody of, or place him, her, or them under the control of any other person or persons, or shall conceal him, her, or them, or change the place of his, her, or their confinement, with intent to avoid the operation of such writ or writs, or with intent to remove him, her, or them out of the state, shall forfeit for every such offense one thousand dollars, and may be imprisoned not less than one year, nor more than five years. in any prosecution for the penalty incurred under this section, it shall not be necessary to show that the writ or writs of habeas corpus had issued at the time of the removal, transfer, or concealment therein mentioned, if it be proven that the acts therein forbidden were done with the intent to avoid the operation of such writ or writs. sec. 13. any sheriff, or his deputy, any jailer or coroner having custody of any prisoner or prisoners committed on any civil or criminal process, of any court or magistrate, who shall neglect to give such prisoner or prisoners a copy of the process, order, or commitment, by virtue of which he, she, or they are imprisoned, within six hours after demand made by said prisoner or prisoners, or any one on his, her, or their behalf, shall forfeit five hundred dollars. sec. 14. any person, knowing that another has been discharged, by order of the municipal court, on a habeas corpus, shall, contrary to the provisions of this ordinance, arrest or detain him or her again for the same cause which was shown on return of such writ, shall forfeit one thousand dollars for the first offense, and two thousand dollars for every subsequent one. sec. 15. all the pecuniary forfeitures incurred under this ordinance shall be and inure to the use of the party for whose benefit the writ of habeas corpus was issued, and shall be sued for and recovered with costs by the city attorney, in the name of the city by information, and the amount when recovered shall, without any deduction, be paid to the parties entitled thereto. sec. 16. in any action or suit for any offense against the provisions of this ordinance, the defendant or defendants may plead the general issue, and give the special matter in evidence. {192} sec. 17. the recovery of said penalties shall be no bar to a civil suit for damages. sec. 18. the municipal court, upon issuing a writ of habeas corpus, may appoint any suitable person to serve the same, other than the marshal, and shall endorse the appointment on the back of said writ. sec. 19. this ordinance to take effect and be in force from and after its passage, any act heretofore to the contrary thereof in any wise notwithstanding. passed november 14, 1842. joseph smith, mayor. james sloan, recorder. many other bills were discussed on this and previous days. {193} chapter xi. prophet's retirement from editorship of "times and seasons"--progress of work on the temple--division of nauvoo into ten wards--wm. smith in the illinois legislature--governor ford on missouri's demand for the prophet. _tuesday, november 15, 1842_.--about home. wrote for the _times and seasons_ the following: valedictory. i beg leave to inform the subscribers of the _times and seasons_ that it is impossible for me to fulfill the arduous duties of the editorial department any longer. the multiplicity of other business that daily devolves upon me renders it impossible for me to do justice to a paper so widely circulated as the _times and seasons_. i have appointed elder john taylor, who is less encumbered and fully competent to assume the responsibilities of that office, and i doubt not that he will give satisfaction to the patrons of the paper. as this number commences a new volume, it also commences his editorial career. joseph smith. elder taylor proceeded to his duties as editor. elder bradley wilson died suddenly in his 74th year. he received the gospel in ohio, removed his family to missouri, and was driven to nauvoo in 1839. he has left seven sons and thirty-nine grand-children residing in nauvoo. _wednesday, 16--_about home. in the evening started on a journey to the counties north, in company with john d. parker. _thursday, 17_.--there was a severe snow storm, and elder alpheus harmon (who was just returning from a {194} mission), and another man, were frozen to death on the prairie between nauvoo and carthage. the mississippi was frozen over, which fulfilled my prophecy of the 5th instant. [sidenote: vote to suspend the _millennial star_.] _monday, 21_.--a council of the twelve, namely, brigham young, heber c. kimball, wilford woodruff, john taylor, george a. smith, amasa lyman, and willard richards, assembled at the house of elder heber c. kimball, in nauvoo, and decided by unanimous acclamation that the printing of the _millennial star_ and all other publications in england relating to the church of jesus christ of latter-day saints be suspended, on the return of elder parley p. pratt from that country, until further instruction from the quorum; and that the foregoing minutes be forwarded to elder pratt or to the editor of the _star_, which was done by letter from the president and clerk of the council. _tuesday, 22_.--i arrived at home, after a pleasant outing, in good health and spirits. _wednesday, 23_.--at home all day. [sidenote: disaster on the island of madeira.] _thursday, 24_.--by report of the papers, the island of madeira was visited by a dreadful storm. the summer was hot and weather fine till the 15th, when the rain commenced falling heavily and continued to the 24th. at one o'clock in the afternoon the water fell in torrents, the sky became dark, the streets in the capital became inundated, and the affrighted inhabitants in town and country fled to the mountains. upwards of two hundred houses were destroyed at funchal, and much corn and wine. the damage to lives, houses, and crops on the island, and boats in the harbors was incalculable. _saturday, 26_.--at home in the morning. at ten, met in city council, which resolved that the inscription for the seal to be procured for the municipal court of this city shall consist of a circle, including the words "municipal court, city of nauvoo," within which is to be a book {195} circled with rays, on which is to be inscribed the words "constitution and charter." wrote as follow:-_letter of the prophet to h. r. hotchkiss--land purchase contract considered_. nauvoo, november 26, 1842. _horace r. hotchkiss, esq._ dear sir:--yours of the 8th instant to sidney rigdon has been received; and, in consequence of his not knowing anything concerning the matters therein mentioned, or being in any way connected or interested in my affairs, he of course, has handed the letter to me, which i shall proceed to answer. and, sir, permit me to say, on the subject of the deal between myself, as trustee-in-trust for the church of latter-day saints, and you, that i am as anxious as ever to have the contract continue good between us, and to meet the obligations specified in the contract. i am not, neither have i ever been, wishful to shrink from it in any manner whatever, but intend to make payments as fast as my circumstances will admit. but, sir, you are not unacquainted with the extreme hardness of the times and the great scarcity of money, which put it out of my power to meet all the payments as they fell due, and which has been the only cause of any failure on my part; and should you feel disposed not to press the payments, but offer a lenity equivalent to the state of the times, then, sir, i shall yet endeavor to make up the payments as fast as possible, and consider the contract as still good between us. i would here say that when i found it necessary to avail myself of the benefits of the bankrupt law, i knew not but that the law required of me to include you amongst the list of my creditors, notwithstanding the nature of the contract between us. this explains the reason of my doing so. i have since learned, from a decision of the judge of the supreme court, that it was not necessary, and that the [bankrupt] law has no jurisdiction over such a contract. consequently, as i have before stated, i am disposed to hold it, provided you will not press the payments. under these circumstances, i consider it necessary to give you the information required in your letter, in regard to the number and kind of houses on the land, &c. i shall expect to hear from you again soon. in regard to your having written to me some few weeks ago, i will observe that i have received no communication from you for some months back. if you wrote to me, the letter has been broken open and detained, no doubt, as has {196} been the case with a great number of letters from my friends of late, and especially within the last three months. few if any letters for me can get through the post office in this place, and more particularly letters containing money, and matters of much importance. i am satisfied that sidney rigdon and others connected with him have been the means of doing incalculable injury, not only to myself, but to the citizens in general; and, sir, under such a state of things, you will have some idea of the difficulties i have to encounter, and the censure i have to bear through the unjust conduct of that man and others, whom he permits to interfere with the post office business. having said so much, i must close for the present. you will hereby understand my feelings upon the subject and the reasons of the course i have hitherto pursued. with sentiments of due respect, i remain, as ever, yours respectfully, joseph smith. p.s.--should it suit you better, i am ready on my part to renew the contract, and would prefer it. j. s. [sidenote: sudden illness of brigham young.] in the evening went to see brigham young, in company with dr. richards. he was suddenly and severely attacked by disease, with strong symptoms of apoplexy. we immediately administered to him by laying on of hands and prayer, accompanied with the use of herbs. profuse vomiting and purging followed, which were favorable indications. although few so violently attacked ever survive long, yet the brethren were united in faith, and we had firm hopes of his recovery. _sunday, 27_.--at home, except visiting president young, who remained extremely sick. [sidenote: temple structure difficulties.] _monday, 28_.--at home all day. charges of an unequal distribution of provisions, giving more iron and steel tools to reynolds cahoon's sons than to others, giving short measure of wood to father huntington, also letting the first course of stone around the temple to the man who would do it for the least price, &c., having been instituted by the stonecutters against the temple committee,--viz., cahoon and higbee, i requested the parties to appear at my house this {197} day to have the difficulties settled by an investigation before myself and counselor william law. president hyrum smith acted as counsel for the defendants, and elder henry g. sherwood for the accusers. the hearing of testimony lasted until four o'clock, at which time the meeting adjourned for half an hour. on coming together again, president hyrum addressed the brethren at some length, showing the important responsibility of the committee, also the many difficulties they had to contend with. he advised the brethren to have charity one with another, and be united, &c., &c. elder sherwood replied to president hyrum's remarks. president hyrum explained some remarks before made. elder william law made a few pointed remarks, after which i gave my decision, which was that the committee stand in their place as before. i likewise showed the brethren that i was responsible to the state for a faithful performance of my office as sole trustee-in-trust, &c., and the temple committee were responsible to me and had given bonds to me, to the amount of $12,000, for a faithful discharge of all duties devolving upon them as a committee, &c. the trial did not conclude until about nine o'clock in the evening. _tuesday, 29_.--in council with brother hyrum, willard richards, and others, concerning bankruptcy. afternoon, attended court at the house of mr. hunter, grocer, before alderman spencer, for slander. i forgave hunter the judgment, but he was fined $10 for contempt of court. _wednesday, 30_.--morning, in counsel in the large assembly room preparing evidence in the case of bankruptcy. afternoon, had amos davis brought before the municipal court for slander; but, in consequence of the informality of the writ drawn by squire daniel h. wells, i was non-suited. a severe storm of snow, rain and wind is reported to have been experienced at boston this day and evening, doing much damage to the ships and wharves. _thursday, december 1, 1842_.--emma was sick, attendance {198} upon her occupied some of my time. visited george a. smith and brigham young, who were sick. called at mr. angel's, in company with elder richards, to give some counsel concerning a sick sister. called on william w. phelps to get the historical documents, &c.; after which i commenced reading and revising history. _extract of a letter from orrin porter rockwell, superscribed to newel k. whitney, dated philadelphia, december 1, 1842, whither he had gone to escape the hands of those who sought his life in missouri_. dear brother joseph smith:--i am requested by our friend orrin porter [rockwell] to drop a few lines informing you that he is in this place. his health is good, but his spirits are depressed, caused by his being unable to obtain employment of any kind. he has applied in different parts of the city and country, but all without success, as farmers can get persons to work from sunrise till dark for merely what they eat. he is most anxious to hear from you, and wishes you to see his mother and the children and write all the particulars, how matters and things are, and what the prospects are. i pity him from the bottom of my heart. his lot in life seems marked with sorrow, bitterness and care. he is a noble, generous friend. but you know his worth: any comments from me would be superfluous. he will wait in this place until he hears from you. please write immediately, as it will be a source of great comfort to him to hear [from you]. if joseph is not at home, brother whitney will be kind enough to write. he says every other one he has come across has been afraid of their shadows, but he watches them well. he comes to see me every day, and i keep him a close prisoner! but he does not complain of my cruelty, or being hard-hearted, but, when with me, seems resigned to whatever punishment i may see proper to inflict, but he takes it in good part. answer this as soon as received. yours truly, s. armstrong, for orrin porter [rockwell]. _friday, 2_.--sat as mayor on trial of amos davis, who was fined in the sum of $25 for breach of city ordinance for selling spirits by the small quantity. in the evening, called on elder richards, and bishop whitney to take an appraisal of the printing office establishment, preparatory {199} to a lease to elders taylor and woodruff for the term of five years. _saturday, 3_.--called at the printing office several times. in the afternoon, attended the municipal court in the case of amos davis, for breach of city ordinance, &c. _sunday, 4_.--the weather being very wet, i remained at home all day. the high council of nauvoo met, heard, accepted, and adopted the report of their committee for dividing the city into ten wards, as follows:-the first ward is bounded on the north by the city boundary line, and on the south by brattle street. the second ward is bounded on the north by brattle street or the first ward, and on the south by carlos street or the third ward. the third ward is bounded on the north by carlos street or the second ward, and on the south by joseph street or the fourth ward. the fourth ward is bounded on the north by joseph street or the third ward, and on the south by cutler street or the fifth ward. the fifth ward is bounded on the north by cutler street or the fourth ward, and on the south by mulholland street. the sixth ward is bounded on the west by the mississippi river, and on the east by main street or the seventh ward. the seventh ward is bounded on the west by main street or the sixth ward, and on the east by durfee street or the eight ward. the eight ward is bounded on the west by durfee street or the seventh ward, and on the east by robinson street or the ninth ward. the ninth ward is bounded on the west by robinson street or the eight ward, and on the east by green street or the tenth ward. {200} the tenth ward is bounded on the west by green street or the ninth ward, and on the east by the city boundary line. _monday, 5_.--in the morning, attended in council with brother hyrum and others on bankruptcy, making an inventory of our property, and schedule of our liabilities, that we might be prepared to avail ourselves of the laws of the land as did others. afternoon, had conversation with brother green. in the evening, attended the masonic lodge. _tuesday, 6_.--attended the trial of an appealed case of amos davis before the municipal court. judgment confirmed. _wednesday, 7_.--dined with elder orson hyde and family. elder hyde has this day returned home from his mission to jerusalem. his presence was truly gratifying. spent the day with elder hyde and drawing wood. _thursday, 8_.--spent the day at home. received a visit from elder hyde and wife. [sidenote: inaugural address of governor ford.] this day, thomas ford, governor of illinois, in his inaugural address to the senate and house of representatives, remarked that a great deal has been said about certain charters granted to the people of nauvoo. these charters are objectionable on many accounts, but particularly on account of the powers granted. the people of the state have become aroused to the subject, and anxiously desire that these charters should be modified so as to give the inhabitants of nauvoo no greater privileges than those enjoyed by others of our fellow citizens. _friday, 9_.--i chopped wood all day. my brother hyrum started for springfield to attend to his case of bankruptcy, with benjamin covey as witness. willard richards, william clayton, henry g. sherwood, peter haws, heber c. kimball, alpheus cutler, and reynolds cahoon accompanied them to attend to my case, present testimony to the government that i was in illinois at the {201} time boggs was shot--consequently could not have been a fugitive from the justice of missouri, and thus procure a discharge from governor ford, on governor carlin's writ for my arrest. the weather was very cold, and the traveling tedious; yet my messengers traveled thirty-four miles, and stayed with my brother samuel smith, who kept a public-house at plymouth. [sidenote: agitation as to nauvoo charters.] mr. davis, of bond county, introduced a resolution to the house of representatives at springfield, concerning the charter of nauvoo, and urged its repeal. mr. hicks was in favor of having the state arms taken from the mormons. mr. owen thought they had no more than their quota. [the arms referred to consisted of three cannon, six-pounders, and a few score of muskets, swords, and pistols, which were furnished by the united states to illinois, for the supply of her militia for common defense, of which the nauvoo legion had received but a small portion of that to which it was entitled.] my brother, william smith, representative of hancock county, colleague with mr. owen, made the following speech in the house, in reply to mr. davis:-_speech of william smith, brother of the prophet, on the chartered rights of nauvoo_. mr. speaker.--i beg the privilege of making a few remarks on this subject. this, sir, seems to be a question which has excited, to a very considerable extent, the attention of members who compose this honorable body. but, mr. speaker, it does really appear to me that this is a question that has been gotten up quite prematurely; for i doubt not many members here have not yet had the opportunity of learning what privileges are granted in the nauvoo city charter. the subject which the gentleman has raised is only an assumption. i doubt not that if the subject had been fairly investigated, and weighed equally in the balance by every candid individual in the community, that prejudices of this kind would not have obtained such a hold upon the public mind. in the estimation of genuine democracy, the rights of the people of nauvoo are just as sacred as those of any {202} other people. the people that live there should have just the same privileges extended to them as are awarded to springfield, chicago, quincy, or any other city in the state. it is true, indeed, that they have labored under many embarrassments. the public mind has been heated in regard to what was supposed to be their chartered privileges. but you, mr. speaker, are well aware that all the corporate privileges that they enjoy have been granted to them by a previous legislature. upon that occasion all that was done was not considered, by any, more than an act of justice towards them. they had no greater rights or privileges given them than were already enjoyed by the citizens of quincy or springfield. the people had chartered privileges in both of those cities, and we have the same in nauvoo. our condition in that respect is not at all different from chicago, alton, and many other chartered cities in this state. it would be hardly worth while, mr. speaker, to detain either you or this honorable body by making many preliminary remarks in respect to our religion. this is a matter that cannot at all come under the purview of this legislature. i do not fancy myself placed here before a body of sectarians invested, in their own estimation, with authority to enact rules for the government or regulation of any sect upon matters of religion. i do not suppose that i stand in the presence of persons disposed to take away one single religious right pertaining to the people among whom i dwell. but what could legislation in regard to the matter effect? what would it prove? it would neither prove joseph smith to be a christian nor that tom thumb came from the moon. it would prove nothing in reference to the principles of any body of religionists. but i do not feel it my prerogative to enter into a discussion of religious principles here. i know very well that the people called "mormons" are thought to be a very strange people. i come right from among them, and you can all judge whether or not they seem to have the appearance of a strange animal of seven heads and ten horns. you can all decide for yourselves whether, from the appearance i present, i should be numbered among outcasts, or be ranked among human beings. one word further as to the chartered privileges. they have, as this honorable body is well aware, assembled a population of from five to ten or fifteen thousand inhabitants. it is in consequence of the privileges granted in their charter that they have been induced to do this. nauvoo is not, as some may erroneously suppose--a city composed entirely of mormons. i can inform gentlemen that methodists, presbyterians, baptists, universalians, in short, many of the different kinds of religion, and even infidels may be found there; and all these {203} are tolerated there just as in any other community. a great many persons have gone to nauvoo, and there invested their property. they are now engaged in the erection of buildings, which, when consummated will cost enormous sums of money. but should the charter of that city be repealed, individuals who now consider themselves rising to wealth, in consequence of what has been done by a former legislature of this state, will be reduced to wretchedness and want. in that event property now worth three to ten thousand dollars will not be worth five hundred, or nothing in comparison to that amount. there is another point, mr. speaker, to which i would call your attention, and that is to the observations which have been made in regard to taking away from the city of nauvoo the state arms. well suppose that should be done, would that effect anything? they are now organized, and have, under existing laws drawn a certain portion of the public arms. in that wherein are they acting differently from any other citizens? they have not even that equal proportion of arms that they are entitled to by law. what would be the object in taking away the public arms from the militia of this state? it surely cannot be believed that there is any danger of the mormons breaking out and killing the people. there is no more danger of that than there is that five, six or a dozen old women and a few boys should do the same thing. is this state to be carried by a hue-and-cry of that kind raised by politicians? i own that it is not the design of that people even so much as to molest a hair on the head of a single individual; but that, on the contrary, it is their intention in all things to conform to the constitution and laws of the land. if prejudices have been accumulating upon the public mind calculated to produce the expression that they are villains, such prejudices are entirely unfounded. and it is a great mistake to suppose the contrary. those people consider themselves bound by the laws, and endeavor to obey them. have they not, i would ask, contributed their portion towards replenishing your county and state revenues? have they ever refused to pay their taxes? have they not always been both ready and willing to obey both the civil and military laws of this state? where, then, is the necessity, that this honorable body should enact a law taking away from them their chartered privileges? i will not, mr. speaker, detain you or this honorable body much longer. i am heartily sorry that a blow has been aimed at the chartered privileges of nauvoo. i speak in defense of my constituents upon this occasion, feeling myself bound to do so, not by any former pledges, but by principle. i believe in defending the cause of the defenseless, as has already been remarked. all that we claim is equal rights and equal provisions. i would remark, for the satisfaction of my own feelings {204} in this matter, that i was some little interested in the event of the last election. i then was engaged in the cause of democracy, enlisted in the campaign of canvassing my county, and in consequence of the many prejudices, that were excited against the "mormons," as they are called, i was placed under circumstances of most unparalleled embarrassment; but still i thought it a favorable opportunity to unite the democracy of the county. i know that considerable political capital has been made by the question of mormonism and anti-mormonism. perhaps one thing that now contributes to that result is, that there are hints in the governor's message in regard to a repeal of the nauvoo charter. it is a circumstance within my own knowledge that, previous to the last election in hancock county, some few individuals there made strong efforts to get our votes for the governor's election. by exertions made there, more than a thousand votes were cast for the governor by mormon influence; and since i have been here, a gentleman of opposite politics has said to me, "now your governor is paying you off." i do not allude to this to wound the feelings of any person whatever. i do not consider that the recommendation of the governor was designed to effect the repeal of our charter. all that we have to say is that we throw ourselves upon your mercy. as democrats we ask for equal justice and equal rights. give us those rights, and we are content; without them we are deprived of that which was purchased by the blood of our fathers. _saturday, 10_.--in this day's paper, william smith gave his valedictory, resigning the editorship of the _wasp_ to elder john taylor. _tuesday, 13_.--i continued to chop and haul wood, and attend to my domestic concerns. my delegation arrived at springfield about three o'clock this afternoon, and found the question of the repeal of the nauvoo charter in a high state of agitation in the legislature. _wednesday, 14_.--my delegation at springfield having made affidavit that i was in illinois on the 6th of may last, and consequently could not have been concerned in the attempted assassination of ex-governor boggs, and also having prepared a petition to governor ford to revoke the writ and proclamation of governor carlin for my arrest, they called on governor ford at four in the afternoon, there were present by their selection: dr. {205} richards, brother hyrum, elders sherwood and clayton, in company with mr. butterfield, united states district attorney, who read his communication to sidney rigdon, esq., of the 20th october, my petition to revoke and countermand governor carlin's writ and proclamation, and the affidavit of lilburn w. boggs. governor ford, in reply, stated that he had no doubt but that the writ of governor carlin was illegal; but he doubted as to his authority to interfere with the acts of his predecessor. he finally concluded that he would state the case before the judges of the supreme court at their council next day, and whatever they decided on shall be his decision. he then stated his reasons for recommending a repeal of the charter, and said that he regretted that he had not recommended a repeal of all the charters in the state. _thursday, 15_.--my delegates at springfield continued to prosecute my discharge. on the 16th, brother hyrum received his discharge in case of bankruptcy; every arrangement was made with mr. butterfield, whereby i was equally entitled to a discharge, but was put off with a plea that he must write to the office at washington before it could be granted. _saturday, 17.--_ _governor ford to joseph smith--on the missouri requisition_. springfield, december 17, 1842. dear sir:--your petition requesting me to rescind governor carlin's proclamation and recall the writ issued against you has been received and duly considered. i submitted your case and all the papers relating thereto to the judges of the supreme court, or at least to six of them who happened to be present. they were unanimous in the opinion that the requisition from missouri was illegal and insufficient to cause your arrest, but were equally divided as to the propriety and justice of my interference with the acts of governor carlin. it being, therefore, a case of great doubt as to my power, and i not wishing, even in an official station, to assume the exercise of doubtful powers, and inasmuch as you have a sure and effectual remedy in the {206} courts, i have decided to decline interfering. i can only advise that you submit to the laws and have a judicial investigation of your rights. if it should become necessary, for this purpose, to repair to springfield, i do not believe that there will be any disposition to use illegal violence towards you; and i would feel it my duty in your case, as in the case of any other person, to protect you with any necessary amount of force from mob violence whilst asserting your rights before the courts, going to and returning. i am most respectfully yours, thomas ford. _letter of justin butterfield--opinion on governor ford's action_. springfield, december 17, 1842. _joseph smith, esq._ dear sir:--i have heard the letter read which governor ford has written to you, and his statements are correct in relation to the opinion of the judges of the supreme court. the judges were unanimously of the opinion that you would be entitled to your discharge under a habeas corpus to be issued by the supreme court, but felt some delicacy in advising governor ford to revoke the order issued by governor carlin. my advice is, that you come here without delay, and you do not run the least risk of not being protected while here, and of being discharged by the supreme court by habeas corpus. i have also the right to bring the case before the u. s. court, now in session here; and there you are certain of obtaining your discharge. i will stand by you, and see you safely delivered from your arrest. yours truly, j. butterfield. _letter from james adams, advising the prophet to appear for trial_. city of springfield, december 17, 1842. _general j. smith_. my son:--it is useless for me to detail facts that the bearer can tell. but i will say that it appears to my judgment that you had best make no delay in coming before the court at this place for a discharge under a habeas corpus. i am, &c., j. adams. on receiving the foregoing letters, and dr. richards having entered for the copyright of a map of the city of nauvoo for joseph smith, in the clerk's office of the {207} district of illinois, the brethren left springfield for nauvoo. _tuesday, 20_.--chopping and drawing wood with my own hands and team, as i had done mostly since the 9th. president young continued very sick. this afternoon the brethren arrived from springfield and presented me with messrs. ford, butterfield and adams' letters, and general history of their proceedings, which was highly satisfactory. [sidenote: the first elder to die in a foreign land.] elder lorenzo d. barnes died this morning at a quarter past three o'clock, at bradford, england. he is the first elder who has fallen in a foreign land in these last days. he had been long connected with the church, and had been distinguished, both in his native land and in great britain, for his piety, and virtue. read correspondence between dr. richards and general james arlington bennett, and read german with elder orson hyde. brother shearer inquired the meaning of the "little leaven which a woman hid in three measures of meal." i replied, it alluded expressly to the last days, when there should be but little faith on the earth, and it should leaven the whole world; also there shall be safety in zion and jerusalem, and in the remnants whom the lord our god shall call. the three measures refer directly to the priesthood, truth springing up on a fixed principle, to the three in the grand presidency, confining the oracles to a certain head on the principle of three. _friday, 23_.--wrote r. m. young, esq., u. s. senator from illinois, washington city, that i would accept the proposals of john c. walsh, and give him $2,500 for the north-west quarter of section 8, 6 north, 8 west, said land lying between my farm and the city. _saturday, 24_.--at home afternoon. read and revised my history with secretary richards, and walked with him to see sister lyon, who was sick. her babe died a few minutes before our arrival. from there we went to {208} brother sabine's to compute expense money for our journey to springfield, having just borrowed $100 for that purpose. while there, brother richards asked if i wanted a wicked man to pray for me? i replied, yes; if the fervent, affectionate prayer of the righteous man availeth much, a wicked man may avail a little when praying for a righteous man. there is none good but one. the better a man is, the more his prayer will avail. like the publican and the pharisee, one was justified rather than the other, showing that both were justified in a degree. the prayer of a wicked man may do a righteous man good, when it does the one who prays no good. _sunday, 25_.--i wrote to orrin wright, jun., philadelphia. the manchester, (england) conference met, numbering 1,507 members including thirty-three elders, eighty-seven priests, fifty-three teachers, and nineteen deacons under the presidency of elder thomas ward. {209} chapter xii. the prophet at springfield, illinois--his conversations and interviews--proceedings on writ of habeas corpus before judge pope--release of the prophet by order of the court and the executive order of governor ford--official papers in the case. [sidenote: second arrest of the prophet on the boggs affair.] _monday, december 26, 1842_.--in the morning, held court, and i was afterwards arrested by general wilson law, on the proclamation of governor carlin, and elders henry g. sherwood; and william clayton went to carthage to obtain a writ of habeas corpus to take me before the court at springfield. general law gave me into the custody of dr. richards, with whom i visited sister morey, who was severely afflicted. we prescribed _lobelia_ for her, among other things, which is excellent in its place. i have learned the value of it by my own experience. it is one of the works of god, but, like the power of god, or any other good, it becomes an evil when improperly used. brother morey gave me a walking stick, the body of which was from the tooth of the sperm whale, and the top of whale ivory, with an interstice of mahogany. on my return home, i found my wife emma sick. she was delivered of a son, which did not survive its birth. the herefordshire conference (england) under the presidency of elder william kay, met at colwall, numbering eight hundred and forty-four members, including twenty elders, fifty-three priests, twenty-two teachers, and ten deacons. [sidenote: the prophet's start for springfield.] _tuesday, 27_.--at nine in the morning, started in custody of wilson law for springfield, in company with hyrum {210} smith, willard richards, john taylor, william marks, levi moffit, peter haws, lorin walker and orson hyde. on our way to carthage, we met william clayton and henry g. sherwood, who had obtained an order for a writ of habeas corpus from the master in chancery, as no writ could issue, the clerk of court having been elected to the state senate. [sidenote: the prophet's dream.] there was considerable snow, and the traveling heavy; but we arrived at my brother samuel's, in plymouth, a little after sunset, and we were soon joined by edward hunter, theodore turley, dr. tate, and shadrach roundy. i supped with brother william smith's family, who lived under the same roof, slept with dr. willard richards on a buffalo skin spread upon the floor, and dreamed that i was by a beautiful stream of water and saw a noble fish, which i threw out. soon after, i saw a number more, and threw them out. i afterwards saw a multitude of fish, and threw out a great abundance, and sent for salt and salted them. _wednesday, 28_.--the morning was wet. we started about eight o'clock, and arrived at mr. stevenson's tavern, in rushville, at three in the afternoon, about twenty miles. brother william's wife, who was sick, went with us, accompanied by sister durphy, who went with us from nauvoo to take care of her. i spent a part of the evening with mr. uriah brown and family and a part of my company. in conversation respecting the repeal of charters, i told them that to touch the nauvoo charter was no better than highway robbery; and that i never would consent to lowering our charter, but they might bring other chapters up to it. on my return to the tavern, the brethren took my height, which was six feet, and my brother hyrum's the same. _thursday, 29_.--started early; crossed the illinois river at eleven, and arrived at captain dutche's before five in the evening, about thirty-two miles: the weather extremely cold. general law asked why the sun was called by a {211} masculine name and the moon by a feminine one. i replied that the root of masculine is stronger, and of feminine weaker. the sun is a governing planet to certain planets, while the moon borrows her light from the sun, and is less or weaker. let the government of missouri redress the wrongs she has done to the saints, or let the curse follow them from generation to generation until they do. [sidenote: a missouri reminiscence.] when i was going up to missouri, in company with elder rigdon and our families, on an extreme cold day, to go forward was fourteen miles to a house, and backward nearly as far. we applied to all the taverns for admission in vain: we were "mormons," and could not be received. such was the extreme cold that in one hour we must have perished. we pleaded for our women and children in vain. we counseled together, and the brethren agreed to stand by me, and we concluded that we might as well die fighting as to freeze to death. i went into a tavern and pleaded our cause to get admission. the landlord said he could not keep us for love or money. i told him we must and would stay, let the consequence be what it might; for we must stay or perish. the landlord replied, "we have heard the mormons are very bad people; and the inhabitants of paris have combined not to have anything to do with them, or you might stay." i said to him, "we will stay; but no thanks to you. i have men enough to take the town; and if we must freeze, we will freeze by the burning of these houses." the taverns were then opened, and we were accommodated, and received many apologies in the morning from the inhabitants for their abusive treatment. [sidenote: the prophet meets justin butterfield _et al_.] _friday, 30_.--started at eight this morning, and arrived at judge adams', in springfield, at half past two o'clock in the afternoon, where i saw justin butterfield, esq., united states district attorney, who told me that judge pope had continued the {212} court two or three days on account of my case, and would close on the morrow, and that he should try my case on its merits, and not on any technicality. sheriff pitman, of adams county, was in the place, but would not say whether he had the original writ which had previously been demanded of the officers of adams county, king and pitman. i gave mr. butterfield a general history of my missouri persecution, and it was agreed by him that i should be arrested on the writ. had an interview with my brother, william smith, who was a member of the legislature at the time, and spent the evening with judge adams and the brethren from nauvoo. we all lodged at judge adams'. [sidenote: the reign of christ on earth expounded.] while in conversation at judge adams' during the evening, i said, christ and the resurrected saints will reign over the earth during the thousand years. they will not probably dwell upon the earth, but will visit it when they please or when it is necessary to govern it. there will be wicked men on the earth during the thousand years. the heathen nations who will not come up to worship will be visited with the judgments of god, and must eventually be destroyed from the earth. [sidenote: the prophet's trial before judge pope.] _saturday, 31_.--at nine in the morning, mr. butterfield called and informed me that king had the original writ, and i signed a petition to governor ford to issue a new writ, that my case may be tried thereon, as well as on the proclamation. my petition was granted, and at eleven o'clock i was arrested thereon by a deputy, mr. maxey, in presence of mr. butterfield, my attorney, who immediately wrote a petition to judge pope for a writ of habeas corpus, which i signed, and at half-past eleven in the morning went before judge pope. mr. butterfield read my petition, and stated that the writ and warrant were different from the requisition of the governor of missouri. he then read governor ford's {213} warrant, watson's affidavit; governor reynolds' requisition on the governor of illinois, and the proclamation of governor carlin, showing that reynolds had made a false statement, as nothing appeared in the affidavits to show that smith was in missouri. he also stated that all the authority for transportation of persons from one state to another rests on the constitution and the law of congress. we ask for habeas corpus because the papers are false, and because that we can prove that joseph smith was in this state at the time of the commission of the crime. the writ was granted, returned, and served in one minute, and i walked up to the bar. mr. butterfield read the habeas corpus, and moved the court to take bail till i could have a hearing,--which was granted; and although it was only a case of misdemeanor, generals james adams and wilson law were bailed for me in the sum of $2,000 each, and monday was set for trial. [sidenote: a disturbance threatened.] the court-room was crowded; and, on our returning, as general law came to the top of the stairs, one of the crowd observed, "there goes smith the prophet, and a good looking man he is;" "and [said another] as damned a rascal as ever lived." hyrum replied, "and a good many ditto." "yes, [said the man,] ditto, ditto, g-d-you; and every one that takes his part is as damned a rascal as he is." when at the foot of the stairs, general law said, "i am the man, and i'll take his part." said the man, "you are a damned rascal too." "you are a lying scoundrel," replied law; and the man began to strip off his clothes and ran out in the street, cursing and swearing, and raising a tumult, when mr. prentice, the marshal, interfered, and with great exertions quelled the mob. much credit is due mr. prentice for his zeal to keep the peace. [sidenote: the prophet's interview with governor ford.] when the rowdies had dispersed, i went with mr. butterfield and dr. richards to see governor ford, who was sick. he told me he had a requisition from the governor for a renewal of persecution {214} in the old case of treason against missouri; but he happened to know that it was all dead. we dined with mr. butterfield at the american house, where the governor quartered, after which we returned to the general's room. in course of conversation he remarked he was no religionist. i told him i had no creed to circumscribe my mind; therefore the people did not like me. "well, [said the general,] from reports, we had reason to think the mormons were a peculiar people, different from other people, having horns or something of the kind; but i find they look like other people: indeed, i think mr. smith a very good-looking man." at two in the afternoon, i returned to judge adams', and appointed elders hyde and taylor to preach in the representatives' hall on the morrow. [sidenote: a discussion with judge douglas.] judge douglas stated that it was possible to revoke political charters, but not company charters. i argued that if a legislature has power to grant a charter for ten years, it has no power to revoke it until the expiration thereof. the same principle will hold good for twenty or one hundred years, and also for a perpetual charter: it cannot be revoked in time. [sidenote: the brewster movement.] john darby came in and said he was going to california with brewster. i told him i would say, as the prophet said to hezekiah, "go, and prosper; but ye shall not return in peace." brewster may set out for california, but he will not get there unless somebody shall pick him up by the way, feed him and help him along. brewster showed me the manuscript he had been writing. i inquired of the lord, and the lord told me the book was not true--it was not of him. if god ever called me, or spake by my mouth, or gave me a revelation, he never gave revelations to that brewster boy [a] or any of the brewster race. [footnote a: james collins brewster, the person mentioned by the prophet in the text, was a boy about sixteen years of age, having been born as nearly as may be ascertained, in the year 1827. he claimed several years previous to this time to have had revelations while in kirtland, by which he translated the so-called "book of esdras" which in some way, not altogether clear, was interpreted to be a guide for the latter-day saints. he succeeded in converting his parents and a small number of people to the genuineness of his prophetic powers and gift of translation; and was now contemplating a removal of those who believed in him to california. after the death of the prophet, in connection with one hazen aldridch, he succeeded in holding together a following for a few years, but in the end the brewster-aldridch movement was a flat failure, and the organization ceased to exist.] {215} this afternoon, a team ran away, and went past the state house, when the hue-and-cry was raised, "joe smith is running away!" which produced great excitement and a sudden adjournment of the house of representatives. [sidenote: chief distinction between the saints and sectarians.] _sunday morning, january 1, 1843_.--the speaker of the house of representatives called on me to say we might have the hall for preaching this day. had a pleasant interview with mr. butterfield, judge douglas, senator gillespie, and others. in reply to mr. butterfield, i stated that the most prominent difference in sentiment between the latter-day saints and sectarians was, that the latter were all circumscribed by some peculiar creed, which deprived its members the privilege of believing anything not contained therein, whereas the latter-day saints have no creed, but are ready to believe all true principles that exist, as they are made manifest from time to time. at the suggestion of the company, i explained the nature of a prophet. [sidenote: a prophet defined.] if any person should ask me if i were a prophet, i should not deny it, as that would give me the lie; for, according to john, the testimony of jesus is the spirit of prophecy; therefore if i profess to be a witness or teacher, and have not the spirit of prophecy, which is the testimony of jesus, i must be a false witness; but if i be a true teacher and witness, i must possess the spirit of prophecy, and that constitutes a prophet; and any man who says he is a teacher or preacher of righteousness, and denies the spirit of prophecy, is a liar, {216} and the truth is not in him; and by this key false teachers and imposters may be detected. at half-past eleven a. m., we repaired to the representatives' hall, where elder orson hyde read the hymn "rejoice ye saints of latter days." elder taylor followed in prayer. the saints then sang "the spirit of god like a fire is burning." elder hyde then preached from the 3rd chapter of malachi. most of the members of the legislature and the various departments of the state were in attendance. [sidenote: mormon service at springfield.] i dined with judge adams at one p.m., and at half-past two returned to the hall, and heard elder taylor preach from revelation 14th chapter, 6th and 7th verses on the first principles of the gospel. there was a respectable congregation, who listened with good attention, notwithstanding the great anxiety to "see the prophet." i supped at brother bowman's, where i saw sister lucy stringham (who was one of the first fruits of the church at colesville, new york,) and many more of the saints. at seven i returned to judge adams'. [sidenote: a prophecy.] _monday, 2_.--after breakfasting with judge adams, i prophesied, in the name of the lord, that i should not go to missouri dead or alive. at half-past nine a. m., repaired to the court-room; and at ten, judge pope took his seat on the bench, accompanied by several ladies. my case was called up, when mr. lamborn, the attorney-general of illinois, requested the case to be continued till the next day, and wednesday morning was set for my trial. my attorney, mr. butterfield, filed some objections to points referred to in the habeas corpus, and, half-past ten, i repaired to the senate lobby, and had conversation with several gentlemen. dined at the american house. as we rose from table, judge brown invited me to his room, and informed me he was about publishing a history of illinois, and wished me to furnish a history of the rise {217} and progress of the church of latter-day saints to add to it. [sidenote: general sentiment of the prophet's innocence.] at half-past one p. m. returned to general adams. a gentleman from st. louis told general law that the general impression was that smith was innocent, and it would be a kind of murder to give him up--that "he ought to be whipped a little and let go." it was evident that prejudice was giving way in the public mind. at four, mr. lamborn, mr. prentice, the marshal, and some half dozen others called to see me. the marshal said it was the first time during his administration that the ladies had attended court on a trial. a peculiarly pleasant and conciliatory feeling prevailed in the company, and the marshal invited me to a family dinner, when i should be freed. [sidenote: the prophet's view of the negro race.] at five went to mr. sollars' with elders hyde and richards. elder hyde inquired the situation of the negro. i replied, they came into the world slaves mentally and physically. change their situation with the whites, and they would be like them. they have souls, and are subjects of salvation. go into cincinnati or any city, and find an educated negro, who rides in his carriage, and you will see a man who has risen by the powers of his own mind to his exalted state of respectability. the slaves in washington are more refined than many in high places, and the black boys will take the shine off many of those they brush and wait on. elder hyde remarked, "put them on the level, and they will rise above me." i replied, if i raised you to be my equal, and then attempted to oppress you, would you not be indignant and try to rise above me, as did oliver cowdery, peter whitmer, and many others, who said i was a fallen prophet, and they were capable of leading the people, although i never attempted to oppress them, but had always been lifting them up? had i anything to do with {218} the negro, i would confine them by strict law to their own species, and put them on a national equalization. [sidenote: the world's lack of faith.] because faith is wanting, the fruits are. no man since the world was had faith without having something along with it. the ancients quenched the violence of fire, escaped the edge of the sword, women received their dead, &c. by faith the worlds were made. a man who has none of the gifts has no faith; and he deceives himself, if he supposes he has. faith has been wanting, not only among the heathen, but in professed christendom also, so that tongues, healings, prophecy, and prophets and apostles, and all the gifts and blessings have been wanting. [sidenote: the meekness of a prophet.] some of the company thought i was not a very meek prophet; so i told them: "i am meek and lowly in heart," and will personify jesus for a moment, to illustrate the principle, and cried out with a loud voice, "woe unto you, ye doctors; woe unto you, ye lawyers; woe unto you, ye scribes, pharisees, and hypocrites!" &c. but you cannot find the place where i ever went that i found fault with their food, their drink, their house, their lodgings; no, never; and this is what is meant by the meekness and lowliness of jesus. [sidenote: a sample of folly.] mr. sollars stated that james mullone, of springfield, told him as follows:--"i have been to nauvoo, and seen joe smith, the prophet: he had a gray horse, and i asked him where he got it; and joe said, "you see that white cloud." "yes." "well, as it came along, i got the horse from that cloud." this is a fair specimen of the ten thousand foolish lies circulated by this generation to bring the truth and its advocates into disrepute. [sidenote: the prophet's illustration.] what is it that inspires professors of christianity generally with a hope of salvation? it is that smooth, sophisticated influence of the devil, by which he deceives the whole world. but, said mr. sollars, "may i not repent and be baptized, and not pay any attention {219} to dreams, visions, and other gifts of the spirit?" i replied: "suppose i am traveling and am hungry, and meet with a man and tell him i am hungry, and he tells me to go yonder, there is a house of entertainment, go and knock, and you must conform to all the rules of the house, or you cannot satisfy your hunger; knock, call for food, sit down and eat;--and i go and knock, and ask for food, and sit down to the table, but do not eat, shall i satisfy my hunger? no. i must eat. the gifts are the food; and the graces of the spirit are the gifts of the spirit. when i first commenced this work, and had got two or three individuals to believe, i went about thirty miles with oliver cowdery, to see them. we had only one horse between us. when we arrived, a mob of about one hundred men came upon us before we had time to eat, and chased us all night; and we arrived back again a little after daylight, having traveled about sixty miles in all, and without food. i have often traveled all night to see the brethren; and, when traveling to preach the gospel among strangers, have frequently been turned away without food." thus the evening was spent in conversation and teaching, and closed by singing and prayer, when we parted, and elders hyde, richards and myself lay down upon a bed on the floor, and enjoyed refreshing rest till morning. [sidenote: conversations with prominent men.] _tuesday, 3_.--after breakfast, called on sister crane, and blessed her little baby, joseph smith crane, and returned to judge adams', where we conversed with messrs. trobridge, jonas, browning, and others, on my old missouri case of treason. at half-past nine, went to the court-room, and had conversation with messrs. butterfield, owen, pope, prentice, and others. at twelve, returned and spent the afternoon at judge adams'. at dusk, the marshal called with subpoenas for my witnesses. spent the evening with the brethren at judge adams' in a very social manner, and prophesied in {220} the name of the lord that no very formidable opposition would be raised at my trial on the morrow. slept on a sofa as usual while at springfield. [sidenote: procedure of trial.] _wednesday, 4_.--at nine o'clock a. m., repaired to the court-room, judge pope on the bench, and ten ladies by his side, when josiah lamborn, attorney-general of the state of illinois, appeared and moved to dismiss the proceedings, and filed the following objections to the jurisdiction of the court,--viz.: _objection of jurisdiction_. 1. the arrest and the detention of smith was not under or by color of authority of the united states, or of any officer of the united states, but under and by color of authority of the state of illinois, by the officers of illinois. 2. when a fugitive from justice is arrested by authority of the governor of any state upon the requisition of the governor of another state, the courts of justice, neither state nor federal, have any authority or jurisdiction to enquire into any facts behind the writ. my counsel then offered to read, in evidence, affidavits of several persons, showing conclusively that i was at nauvoo, in the county of hancock, and state of illinois on the whole of the 6th and 7th days of may, in the year 1842, and on the evenings of those days more than three hundred miles distant from jackson county, in the state of missouri, where it is alleged that the said boggs was shot; and that i had not been in the state of missouri at any time between the 10th day of february and the 1st day of july, 1842, the said persons having been with me during the whole of that period. that on the 6th day of may aforesaid, i attended an officer's drill at nauvoo aforesaid, in the presence of a large number of people; and on the 7th day of may aforesaid i reviewed the nauvoo legion in presence of many thousand people. the reading of these affidavits was objected to by the attorney-general of the state of illinois, on the grounds that it was not competent for smith to impeach or contradict {221} the return of the habeas corpus. it was contended by my counsel, 1st, that i had a right to prove that the return was untrue. 2nd, that the said affidavits did not contradict the said return, as there was no averment under the oath in said return that i was in missouri at the time of the commission of the alleged crime, or had fled from the justice of that state. the court decided that the said affidavits should be read in evidence, subject to all objections; and they were read accordingly, all of which will appear on my discharge. b. s. edwards, esq., opened the defense in an animated speech, and made some very pathetic allusions to our sufferings in missouri, followed by mr. butterfield, who made the following points:-_summary of counsel butterfield's argument_. 1. this court has jurisdiction. the requisition purports on its face to be made, and the warrant to be issued, under the constitution and laws of the united states regulating the surrender of fugitives from justice, 2nd sec., 4th article constitution of the united states, 1st sec. of the act of congress of 12th feb., 1793. when a person's rights are invaded under a law of the united states, he has no remedy except in the courts of the united states, 2nd sec., 3rd article constitution united states, 12th wendall, 325--16 peters, 543. the whole power in relation to the delivering up of fugitives from justice and labor has been delegated to the united states, and congress has regulated the manner and form in which it shall be exercised. the power is exclusive. the state legislatures have no right to interfere; and if they do, their acts are void, 2nd and 3rd clause of 2nd sec., 4th article constitution united states, 2nd vol. laws united states 331--16 peters, 617, 618, 623; 4th wheaton's reports, 122, 193-12; wendall, 312. all courts of the united states are authorized to issue writs of habeas corpus when the prisoner is confined under or by color of authority of the united states, act of congress of sept. 24th, 1789, sec. 14; 2nd condensed 33; 3rd cranch, 447; 3rd peters, 193. 2. the return to the habeas corpus is not certain and sufficient to warrant the arrest and transportation of smith. in all cases on habeas corpus previous to indictment, the court will look into the depositions before the magistrate; and though the commitment be full and in form, yet, if the testimony prove no crime, the court will discharge _ex-parte_; {222} taylor 5th; cowen 50. the affidavit of boggs does not show that smith was charged with any crime committed by him in mo., nor that he was a fugitive from justice. if the commitment be for a matter for which by law the prisoner is not liable to be punished, the court must discharge him; 3rd bacon, 434. the executive of this state has no jurisdiction over the person of smith to transport him to missouri, unless he has fled from that state. 3. the prisoner has a right to prove facts not repugnant to the return, and even to go behind the return and contradict it, unless committed under a judgment of a court of competent jurisdiction; 3rd bacon, 435, 438; 3rd peters, 202; gale's revised laws of illinois, 323. the testimony introduced by smith at the hearing, showing conclusively that he was not a fugitive from justice, is not repugnant to the return. j. lamborn, attorney-general of the state of illinois, in support of the points made by him, cited 2nd condensed reports, 37; gordon's digest, 73; gale's statutes of illinois, 318; conkling, 85; 9th wendall, 212. [sidenote: the plea of mr. butterfield.] in the course of his plea, mr. butterfield showed that governor reynolds had subscribed to a lie in his demand for me, as will appear in the papers, [published in this chapter]; and said that governor carlin would not have given up his dog on such a requisition. that an attempt should be made to deliver up a man who has never been out of the state, strikes at all the liberty of our institutions. his fate today may be yours tomorrow. i do not think the defendant ought, under any circumstances, to be given up to missouri. it is a matter of history that he and his people have been murdered or driven from the state. if he goes there, it is only to be murdered, and he had better be sent to the gallows. he is an innocent and unoffending man. if there is a difference between him and other men, it is that this people believe in prophecy, and others do not; the old prophets prophesied in poetry and the modern in prose. esquire butterfield managed the case very judiciously. the court-room was crowded during the whole trial; the utmost decorum and good feeling prevailed, and much prejudice was allayed. esquire lamborn was not severe, {223} apparently saying little more than his relation to the case demanded. [sidenote: the treatment of the prophet at springfield.] court adjourned till tomorrow nine a. m., for the making up of opinion. after an introduction to several persons, i retired to judge adams', and after dinner spent some time in conversation with brother hyrum and theodore turley. at half-past five o'clock i rode in mr. prentice's carriage to his house, accompanied by general law and elder orson hyde, where i had a very interesting visit with mr. prentice and family, judge douglas, esquires butterfield, lamborn and edwards, judge pope's son, and many others; partook of a splendid supper; there were many interesting anecdotes, and everything to render the repast and visit agreeable; and returned to judge adams' about eleven o'clock. _thursday, 5_.--at nine a. m., repaired to the courtroom, which was crowded with spectators anxious to "behold the prophet," and hear the decision of judge pope, who soon took his seat, accompanied by half-a-dozen ladies, and gave the following: _opinion of judge pope_. the importance of this case, and the consequences which may flow from an erroneous precedent, affecting the lives and liberties of our citizens, have impelled the court to bestow upon it the most anxious consideration. the able arguments of the counsel for the respective parties have been of great assistance in the examination of the important question arising in this cause. when the patriots and wise men who framed our constitution were in anxious deliberation to form a perfect union among the states of the confederacy, two great sources of discord presented themselves to their consideration--the commerce between the states and fugitives from justice and labor. the border collisions in other countries have been seen to be a fruitful source of war and bloodshed, and most wisely did the constitution confer upon the national government the regulation of those matters, because of its exemption from the excited passions awakened by conflicts between neighboring states, and its ability alone to adopt a uniform {224} rule, and establish uniform laws among all the states in those cases. this case presents the important question arising under the constitution and laws of the united states, whether a citizen of the state of illinois can be transported from his own state to the state of missouri, to be there tried for a crime, which, if he ever committed, was committed in the state of illinois; whether he can be transported to missouri, as a fugitive from justice, when he has never fled from that state. joseph smith is before the court on habeas corpus, directed to the sheriff of sangamon county, state of illinois. the return shows that he is in custody under a warrant from the executive of illinois, professedly issued in pursuance of the constitution and laws of the united states and of the state of illinois, ordering said smith to be delivered to the agent of the executive of missouri, who had demanded him as a fugitive from justice, under the 2nd section, 4th article of the constitution of the united states, and the act of congress passed to carry into effect that article. the article is in these words, viz.:--"a person charged in any state with treason, felony, or other crime, who shall flee from justice, and be found in another state, shall, on demand of the executive authority of the state from which he fled, be delivered up to be removed to the state having jurisdiction of the crime." the act of congress made to carry into effect this article directs that the demand be made on the executive of the state where the offender is found, and prescribes the proof to support the demand,--viz., indictment or affidavit. the court deemed it respectful to inform the governor and attorney-general of the state of illinois of the action upon the habeas corpus. on the day appointed for the hearing, the attorney-general for the state of illinois appeared and denied the jurisdiction of the court to grant the habeas corpus. 1st. because the warrant was not issued under color or by authority of the united states, but by the state of illinois. 2nd. because no habeas corpus can issue in this case from either the federal or state courts to inquire into facts behind the writ. in support of the first point, a law of illinois was read, declaring that whenever the executive of any other state shall demand of the executive of this state any person as a fugitive from justice, and shall have complied with the requisition of the act of congress in that case made and provided, it shall be the duty of the executive of this state to issue his warrant to apprehend the said fugitive, &c. it would seem that this act does not purport to confer any additional power upon the executive of this state independent of the power conferred by the constitution and laws of the united states, but to make it the duty of the executive to obey and carry into effect the act of congress. {225} the warrant on its face purports to be issued in pursuance of the constitution and laws of the united states, as well as of the state of illinois. to maintain the position that this warrant was not issued under color or by authority of the laws of the united states, it must be proved that the united states could not confer the power on the executive of illinois; because if congress could and did confer it, no act of illinois could take it away, for the reason that the constitution and laws of the united states, passed in pursuance of it, and treaties, are the supreme law of the land, and the judges in every state shall be bound thereby, anything in the constitution or laws of any state to the contrary notwithstanding. this is enough to dispose of that point. if the legislature of illinois, as is probable, intended to make it the _duty_ of the governor to exercise the power granted by congress, and no more, the executive would be acting by authority of the united states. it may be that the legislature of illinois, appreciating the importance of the proper execution of those laws, and doubting whether the governor could be punished for refusing to carry them into effect, deemed it prudent to impose it as a duty, the neglect of which would expose him to impeachment. if it intended more, the law is unconstitutional and void--16 peters, 617 prigg _versus_ pennsylvania. in supporting the second point, the attorney-general seemed to urge that there was greater sanctity in a warrant issued by the governor than by an inferior officer. the court cannot assent to this distinction. this is a government of laws, which prescribes a rule of action as obligatory upon the governor as upon the most obscure officer. the character and purposes of the habeas corpus are greatly misunderstood by those who suppose that it does not review the acts of an executive functionary. all who are familiar with english history must know that it was extorted from an arbitrary monarch, and that it was hailed as a second magna charta; and that it was to protect the subject from arbitrary imprisonment by the king and his minions, which brought into existence that great palladium of liberty in the latter part of the reign of charles the second. it was indeed a magnificent achievement over arbitrary power. magna charta established the principles of liberty--the habeas corpus protected them. it matters not how great or obscure the prisoner, how great or obscure the prison-keeper, this munificent writ, wielded by an independent judge, reaches all. it penetrates alike the royal towers and the local prisons, from the garret to the secret recesses of the dungeon. all doors fly open at its command, and the shackles fall from the limbs of prisoners of state as readily as from those committed by subordinate officers. the warrant of the king and his secretary of state could claim no more exemption from that searching inquiry, "the cause of his caption and detention," than a warrant {226} granted by a justice of the peace. it is contended that the united states is a government of granted powers, and that no department of it can exercise powers not granted. this is true. but the grant is to be found in the second section of the third article of the constitution of united states:--"the judicial power shall extend to all cases in law or equity arising under this constitution, the laws of the united states, and treaties made, and which shall be made under their authority." the matter under consideration presents a case arising under the 2nd section, 4th article of the constitution of the united states; and the act of congress of february 12th, 1793, to carry it into effect. the judiciary act of 1789 confers on this court (indeed on all the courts of the united states,) power to issue the writ of habeas corpus, when a person is confined, "under color of, or by the authority of the united states." smith is in custody under color of, and by authority of the 2nd section, 4th article of the constitution of the united states. as to the instrument employed or authorized to carry into effect that article of the constitution, (as he derives from it the authority to issue the warrant,) he must be regarded as acting by the authority of the united states. the power is not officially in the governor, but personal. it might have been granted to any one else by name, but considerations of convenience and policy recommended the selection of the executive who never dies. the citizens of the states are citizens of the united states; hence the united states are as much bound to afford them protection in their sphere as the states are in theirs. this court has jurisdiction. whether the state courts have jurisdiction or not, this court is not called upon to decide. the return of the sheriff shows that he has arrested and now holds in custody joseph smith, in virtue of a warrant issued by the governor of illinois, under the 2nd section of the 4th article of the constitution of the united states, relative to fugitives from justice, and the act of congress passed to carry it into effect. the article of the constitution does not designate the person upon whom the demand for the fugitive shall be made, nor does it prescribe the proof upon which he shall act. but congress has done so. the proof is "an indictment or affidavit," to be certified by the governor demanding. the return brings before the court the warrant, the demand and affidavit. the material part of the latter is in these words, viz.- "lilburn w. boggs, who being duly sworn, doth depose and say that on the night of the 6th day of may, 1842, while sitting in his dwelling, in the town of independence, in the county of jackson, he was shot with intent to kill; and that his life was despaired of for several days; and that he believes, and has good reason to believe from evidence and information now in his possession, that joseph smith, commonly called the "mormon prophet," was accessory before the fact of the intended {227} murder, and that the said joseph smith is a citizen or resident of the state of illinois." this affidavit is certified by the governor of missouri to be authentic. the affidavit being thus verified, furnished the only evidence upon which the governor of illinois could act. smith presented affidavits proving that he was not in missouri at the date of the shooting of boggs. this testimony was objected to by the attorney-general of illinois, on the ground that the court could not look behind the return. the court deems it unnecessary to decide that point, inasmuch as it thinks smith entitled to his discharge for defect in the affidavit. to authorize the arrest in this case, the affidavit should have stated distinctly--1st, that smith had committed a crime; 2nd, that he committed it in missouri. it must appear that he fled from missouri to authorize the governor of missouri to demand him, as none other than the governor of the state from which he _fled_ can make the demand. he could not have fled from justice unless he committed a crime, which does not appear. it must appear that the crime was committed in missouri, to warrant the governor of illinois in ordering him to be sent to missouri for trial. the 2nd section, 4th article, declares he "shall be removed to the state having jurisdiction of the crime." as it is not charged that the crime was committed by smith in missouri, the governor of illinois could not cause him to be removed to that state, unless it can be maintained that the state of missouri can entertain jurisdiction of crimes committed in other states. the affirmative of this proposition was taken in the argument with a zeal indicating sincerity. but no adjudged case or dictum was adduced in support of it. the court conceives that none can he. let it be tested by principle. man, in a state of nature, is a sovereign, with all the prerogatives of king, lords, and commons. he may declare war and make peace, and as nations often do who "feel power and forget right," may oppress, rob, and subjugate his weaker and unoffending neighbors. he unites in his person, the legislative, judicial, and executive power; "can do no wrong," because there is none to hold him to account. but when he unites himself with a community, he lays down all the prerogatives sovereign (except self defense,) and becomes a subject. he owes obedience to its laws and the judgments of its tribunals, which he is supposed to have participated in establishing, either directly or indirectly. he surrenders also the right of self-redress. in consideration of all which, he is entitled to the _aegis_ of that community to defend him from wrongs. he takes upon himself no allegiance to any other community, so owes it no obedience, and therefore {228} cannot disobey it. none other than his own sovereign can prescribe a rule of action to him. each sovereign regulates the conduct of its subjects, and they may be punished upon the assumption that they have known the rule, and have consented to be governed by it; it would be a gross violation of the social compact if the state were to deliver up one of its citizens to be tried and punished by a foreign state to which he owes no allegiance, and whose laws were never binding on him. no state can or will do it. in the absence of the constitutional provision, the state of missouri would stand on this subject in the same relation to the state of illinois that spain does to england. in this particular, the states are independent of each other; a criminal fugitive from one state to another could not be claimed as of right to be given up. it is most true, as mentioned by writers on the laws of nations that every state is responsible to its neighbors for the conduct of its citizens so far as their conduct violates the principles of good neighborhood; so it is among private individuals. but for this, the inviolability of territory or private dwellings could not be maintained. this obligation creates the right and makes it the duty of the state to impose such restraints upon the citizen as the occasion demands. it was in the performance of this duty that the united states passed laws to restrain citizens of the united states from setting on foot and fitting out military expeditions against their neighbors. while the violators of this law kept themselves within the united states the conduct was cognizable in the courts of the united states, and not of the offended state, even if the means provided had assisted in the invasion of the foreign state. a demand by the injured state upon the united states for the offenders whose operations were in their own country would be answered that the united states' laws alone could act upon them, and that as a good neighbor it would punish them. it is the duty of the state of illinois to make it criminal in one of its citizens to aid, abet, counsel or advise any person to commit a crime in her sister state. any one violating the law would be amenable to the laws of illinois, executed by its own tribunals. those of missouri could have no agency in his conviction and punishment. but if he shall go into missouri he owes obedience to her laws, and is liable before her courts to be tried and punished for any crime he may commit there; and a plea that he was a citizen of another state would not avail him. if he escape, he may be surrendered to missouri for trial. but when the offense is perpetrated in illinois, the only right of missouri is to insist that illinois compel her citizens to forbear to annoy her. this she has a right to expect. for the neglect of it, nations go to war and violate territory. {229} the court must hold that where a necessary fact is not stated in the affidavit, it does not exist. it is not averred that smith was accessory before the fact, in the state of missouri, nor that he committed a crime in missouri; therefore he did not commit the crime in missouri, did not flee from missouri to avoid punishment. again the affidavit charges the shooting on the 6th of may, in the county of jackson, and state of missouri, "that he believes, and has good reason to believe from evidence and information now (then) in his possession, that joseph smith was accessory before the fact, and is a resident or citizen of illinois." there are several objections to this. mr. boggs having the "evidence and information in his possession," should have incorporated it in the affidavit, to enable the court to judge of their sufficiency to support his "belief." again, he swears to a legal conclusion, when he says that smith was _accessory before the fact_. what acts constitute a man an accessory in a question of law are not always of easy solution. mr. boggs' opinion, then, is not authority. he should have given the facts. he should have shown that they were committed in missouri, to enable the court to test them by the laws of missouri, to see if they amounted to a crime. again the affidavit is fatally defective in this, that boggs swears to his _belief_. the language in the constitution is, "charged with felony or other crime." is the constitution satisfied with a _charge_ upon suspicion? it is to be regretted that no american adjudged case has been cited to guide the court in expounding this article. language is ever interpreted by the subject matter. if the object were to arrest a man near home, and there were fears of escape if the movement to detain him for examination were known, the word _charged_ might warrant the issuing of a capias on _suspicion_. rudyard (reported in skinner 676), was committed to newgate for refusing to give bail for his good behavior, and was brought before common pleas on habeas corpus. the return was that he had been complained of for exciting the subjects to disobedience of the laws against _seditious conventicles_; and upon examination they found _cause_ to suspect him. vaughan, chief justice, "tyrell and archer against wild," held the return insufficient; 1st, because it did not appear but that he might abet frequenters of conventicles in the way the law allows; 2nd, to say that he was complained of or was examined is no proof of his guilt. and then to say that he had cause to suspect him is too cautious; for who can tell what they count a cause of _suspicion_, and how can that ever be tried? at this rate they would have arbitrary power upon their own allegation, to commit whom they pleased. {230} from this case it appears that suspicion does not warrant a commitment, and that all legal intendments are to avail the prisoner: that the return is to be most strictly construed in favor of liberty. if suspicion in the foregoing case did not warrant a commitment in london by its officers, of a citizen of london, might not the objection be urged with greater force against the commitment of a citizen of our state to be transported to another on _suspicion_? no case can arise demanding a more searching scrutiny into the evidence, than in cases arising under this part of the constitution of the united states. it is proposed to deprive a freeman of his liberty; to deliver him into the custody of strangers; to be transported to a foreign state, to be arraigned for trial before a foreign tribunal, governed by laws unknown to him; separated from his friends, his family, and his witnesses, unknown and unknowing. had he an immaculate character, it would not avail him with strangers. such a spectacle is appalling enough to challenge the strictest analysis. the framers of the constitution were not insensible of the importance of courts possessing the confidence of the parties. they therefore provided that citizens of different states might resort to the federal courts in civil causes. how much more important that the criminal have confidence in his judge and jury. therefore, before the capias is issued, the officers should see that the case is made out to warrant it. again, boggs was shot on the 6th of may, the affidavit was made on the 20th of july following. here was time for enquiry which would confirm into certainty, or dissipate his suspicions. he had time to collect facts to be had before a grand jury, or be incorporated in his affidavit. the court is bound to assume that this would have been the course of mr. boggs; but that his suspicions were light and unsatisfactory. the affidavit is insufficient, 1st, because it is not positive; 2nd because it charges no crime; 3rd, because it charges no crime committed in the state of missouri. therefore, he [joseph smith] did not flee from the justice of the state of missouri, nor has he taken refuge in the state of illinois. the proceedings in this affair, from the affidavit to the arrest, afford a lesson to governors and judges whose action may hereafter be invoked in cases of this character. the affidavit simply says that the affiant was shot with intent to kill; and he believes that smith was accessory before the fact to the intended murder, and is a citizen or resident of the state of illinois. it is not said who shot him, or that the person was unknown. the governor of missouri, in his demand, calls smith a fugitive from justice, charged with being accessory before the fact to an assault with intent to kill, made by one o. p. rockwell, on lilburn w. boggs, in this state (missouri). this governor {231} expressly refers to the affidavit as his authority for that statement. boggs, in his affidavit, does not call smith a _fugitive from justice_, nor does he state a fact from which the governor had a right to infer it, neither does the name of o. p. rockwell appear in the affidavit, nor does boggs say smith _fled_. yet the governor says he _has fled_ to the state of illinois. but boggs only says he is a _citizen_ or _resident_ of the state of illinois. the governor of illinois responding to the demand of the executive of missouri for the arrest of smith, issues his warrant for the arrest of smith, reciting that "whereas joseph smith stands charged by the affidavit of lilburn w. boggs with being accessory before the fact to an assault, with intent to kill, made by one o. p. rockwell, on lilburn w. boggs, on the night or the 6th day of may, 1842, at the county of jackson, in said state of missouri; and that the said joseph smith has fled from the justice of said state, and taken refuge in the state of illinois." those facts do not appear by the affidavit of boggs. on the contrary, it does not assert that smith was accessory to o. p. rockwell, nor that he had fled from the justice of the state of missouri, and taken refuge in the state of illinois. the court can alone regard the facts set forth in the affidavit of boggs as having any legal existence. the mis-recitals and over-statements in the requisition and warrant are not supported by oath, and cannot be received as evidence to deprive a citizen of his liberty and transport him to a foreign state for trial. for these reasons smith must be discharged. at the request of j. butterfield, counsel for smith, it is proper to state, in justice to the present executive of the state of illinois, governor ford, that it was admitted on the argument that the warrant which originally issued upon the said requisition was issued by his predecessor; that when smith came to springfield to surrender himself up upon that warrant, it was in the hands of the person to whom it had been issued at quincy, in this state; and that the present warrant which is a copy of the former one, was issued at the request of smith, to enable him to test its legality by writ of habeas corpus. let an order be entered that smith be discharged from his arrest. [sidenote: the prophet's hour with judge pope.] at the close i arose, and bowed to the court, which adjourned to ten o'clock tomorrow. i accepted an invitation to see judge pope in his room, and spent an hour in conversation with his honor, in which i explained to him that i did not profess to be a prophet any more than every man ought {232} to who professes to be a preacher of righteousness; and that the testimony of jesus is the spirit of prophecy; and gave the judge a brief but general view of my principles. esquire butterfield asked me "to prophesy how many inhabitants would come to nauvoo." i said, i will not tell how many inhabitants will come to nauvoo; but when i went to commerce, i told the people i would build up a city, and the old inhabitants replied "we will be damned if you can." so i prophesied that i would build up a city, and the inhabitants prophesied that i could not; and we have now about 12,000 inhabitants. i will prophesy that we will build up a great city; for we have the stakes and have only to fill up the interstices. the judge was very attentive and agreeable, and requested of me that my secretary, dr. richards, would furnish him a copy of his decision for the press. dined at general adams', and in the afternoon visited mr. butterfield with brother clayton. in the evening visited mr. groves, and lodged at general adams' with dr. richards. [sidenote: the advice of governor ford.] _friday, 6_.--in the morning went to see judge pope with dr. richards, who presented the judge with a report of his decision, called on mr. butterfield, and gave him two notes of two hundred and thirty dollars each, having paid him forty dollars as fee for his service in my suit. i took certified copies of the doings of the court, and waited on governor ford for his certificate thereto, after which he offered me a little advice, which was, that i "should refrain from all political electioneering." i told him that i had always acted upon that principle, and proved it by general law and dr. richards: and that the "mormons" were driven to union in their elections by persecution, and not by my influence: and that the "mormons" acted on the most perfect principle of liberty in all their movements. [sidenote: sundry conversations.] during the day i had considerable conversation in the {233} court room with the lawyers and others, on various topics and particularly on religion. judge pope's son wished me well, and hoped i would not be persecuted any more, and i blessed him. mr. butterfield said i must deposit my discharge and all my papers in the archives of the temple when it is completed. my discharge, here referred to, commenced with my petition for habeas corpus and closed with the certificate of thomas ford, governor of illinois, including all the documents relating to my trial on separate sheets of paper, attached by a blue ribbon, and secured by the seal of the court, and reads as follows: _official papers relating to the prophet's trial at springfield, ill., before judge pope_. i. pleas before the circuit court of the united states for the district of illinois, at the december term, a. d., 1842, december 31st. in the matter of joseph smith: petition for habeas corpus. justin butterfield, attorney for said petitioner, comes and moves the court for the allowance of a writ of habeas corpus, and files the annexed petition and the papers referred to therein. to the honorable the circuit court of the united states for the district of illinois: the petition of joseph smith respectfully showeth that he has been arrested, and is detained in custody by william f. elkin, sheriff of sangamon county, upon a warrant issued by the governor of the state illinois, upon the requisition of the governor of missouri, as a fugitive from justice, a copy of the said warrant and the requisition and affidavit upon which the same was issued, is hereto annexed. and your petitioner is also arrested by wilson law, and by him also held and detained in custody, (jointly with the said sheriff of sangamon county) upon a proclamation issued by the governor of the state of illinois, a copy of which proclamation is hereunto annexed. your petitioner prays that a writ of habeas corpus may be issued by this court directed to the said william f. elkin and wilson law, commanding them forthwith and without delay to bring your petitioner before this honorable court, to abide such order and direction as the said court may make in these premises. your petitioner states that he is arrested and detained as aforesaid under color of a law of the united {234} states, and that his arrest and detention is illegal and in violation of law; and without the authority of law, in this, that your petitioner is not a fugitive from justice, nor has he fled from the state of missouri. and your petitioner, as in duty bound, will ever pray. joseph smith. ii. the governor of the state of missouri to the governor of the state of illinois--greeting: whereas it appears by the annexed document, which is hereby certified as authentic, that one joseph smith is a fugitive from justice, charged with being accessory before the fact, to an assault with intent to kill, made by one o. p. rockwell on lilburn w. boggs, in this state; and it is represented to the executive department of this state, has fled to the state of illinois: now, therefore, i, thomas reynolds, governor of the state of missouri, by virtue of the authority in me vested by the constitution and laws of the united states, do, by these presents demand the surrender and delivery of the said joseph smith to edward r. ford, who is hereby appointed as the agent to receive the said joseph smith on the part of this state. in testimony whereof, i, governor of the state of missouri, have hereunto set my hand and caused to be affixed the great seal of the state of missouri. done at the city of jefferson, this 22nd day of july, in the year of our lord one thousand eight hundred and forty-two; of the independence of the united states, the sixty-seventh, and of this state the twenty-third. by the governor, [seal] thomas reynolds. jas. l. minor, secretary of state. iii. #_affidavit of lilburn w. boggs_. state of missouri, county of jackson, ss. this day personally appeared before me, samuel weston, a justice of the peace within and for the county of jackson; the subscriber, lilburn w. boggs, who being duly sworn, doth depose and say, that on the night of the sixth day of may, 1842, while sitting in his dwelling, in the town of independence, in the county of jackson, he was shot, with intent to kill; and that his life was despaired of for several days, and that {235} he believes, and has good reason to believe, from evidence and information now in his possession, that joseph smith, commonly called the mormon prophet, was accessory before the fact of the intended murder; and that the said joseph smith is a citizen or resident of the state of illinois, and the said deponent hereby applies to the governor of the state of missouri to make a demand on the governor of the state of illinois to deliver the said joseph smith, commonly called the mormon prophet, to some person authorized to receive and convey him to the state and county aforesaid, there to be dealt with according to law. lilburn w. boggs. sworn to and subscribed before me, this 20th day of july. 1842. samuel weston, j. p. iv. #_certificate of secretary of state of illinois_. state of illinois, office of secretary of state. i, lyman trumbull, secretary of state, of the state of illinois, do hereby certify the foregoing to be a true and perfect copy of the demand of the governor of the state of missouri upon the governor of this state, for the apprehension and surrender of joseph smith, who is charged with being a fugitive from justice, and the affidavit of lilburn w. boggs attached to the same, which are on file in this office. in testimony whereof i have hereunto set my hand, and affixed the great seal of state at springfield, this thirty-first day of december, a. d., one thousand eight hundred and forty-two. [seal.] lyman trumbull, secretary of state. december 31, 1842. i do hereby certify the foregoing to be true copies of the demand and affidavit upon which the writ for the apprehension of joseph smith was this day issued. l. trumbull, secretary of state. december 31, 1842. v. #_governor ford's order for the prophet's arrest_. the people of the state of illinois to the sheriff of sangamon county, greeting: whereas it has been made known to me by the executive authority of {236} the state of missouri, that one joseph smith stands charged by the affidavit of one lilburn w. boggs, made on the 20th day of july, 1842, at the county of jackson, in the state of missouri, before samuel weston, a justice of the peace within and for the county of jackson aforesaid, with being accessory before the fact to an assault with intent to kill, made by one o. p. rockwell on lilburn w. boggs, on the night of the sixth of may, a.d. 1842, at the county of jackson, in said state of missouri; and that the said joseph smith has fled from the justice of said state, and taken refuge in the state of illinois: now, therefore, i, thomas ford, governor of the state of illinois, pursuant to the constitution and laws of the united states, and of this state, do hereby command you to arrest and apprehend the said joseph smith, if he be found within the limits of the state aforesaid, and cause him to be safely kept and delivered to the custody of edward r. ford, who has been duly constituted the agent of said state of missouri to receive said fugitive from the justice of said state, he paying all fees and charges for the arrest and apprehension of said joseph smith, and make due return to the executive department of this state, the manner in which the writ may be executed. in testimony whereof, i have hereunto set my hand and caused the great seal of the state to be affixed. done at the city of springfield, this 31st day of december, in the year of our lord one thousand eight hundred and forty-two; and of the independence of the united states, the sixty-seventh. by the governor, [seal.] thomas ford. lyman trumbull, secretary of state. vi. #_governor carlin's proclamation_. executive department, illinois, september 20, 1842. whereas a requisition has been made upon me, as the executive of this state, by the governor of the state of missouri, for the apprehension and surrender of o. p. rockwell, who is charged with the crime of shooting lilburn w. boggs, with intent to kill, in the county of jackson and state of missouri, on the night of the sixth day of may, a. d., 1842: and whereas a demand has also been made by the governor of missouri upon me for the apprehension and surrender of joseph smith, commonly called the mormon prophet, who is charged with the crime of being accessory to the shooting of said boggs at the time and place aforesaid, with intent to kill: {237} and whereas, in obedience to the constitution and laws of the united states, and of this state, executive warrants have been issued, and the said rockwell and smith arrested as fugitives from justice from the state of missouri; and whereas the said rockwell and smith resisted the laws by refusing to go with the officers who had them in custody as fugitives from justice, and escaped from the custody of said officers: now, therefore, i, thomas carlin, governor of the state of illinois, in conformity to an act entitled "an act concerning fugitives from justice," approved january 6, 1827, do offer a reward of two hundred dollars to any person or persons for the apprehension and delivery of each or either of the above-named fugitives from justice, viz., o. p. rockwell and joseph smith, to the custody of james m. pitman and thomas c. king, or to the sheriff of adams county, at the city of quincy. in testimony whereof, i have hereunto set my hand, and caused the great seal of state to be affixed, the day and the date above mentioned. by the governor, [seal.] thomas carlin. lyman trumbull, secretary of state. the _fulton advocate_, _quincy herald_, _galena sentinel_, and _rockford pilot_, will copy the above for two weeks. vii. #_petition of the prophet for writ of habeas corpus_. in the united states' circuit court, district of illinois, of december term, 1842, december 31st day. in the matter of joseph smith, on petition of habeas corpus. and now at this day comes the said joseph smith by justin butterfield, his attorney, and presents to the court his petition, setting forth that he has been arrested and is detained in custody by william f. elkin, sheriff of sangamon county, upon a warrant issued by the governor of the state of illinois, upon the requisition of the governor of missouri, as a fugitive from justice; and that he is also arrested by wilson law, and by him also held and detained in custody (jointly with the sheriff of sangamon county), upon a proclamation issued by the governor of the state of illinois; that he is arrested and detained as aforesaid, under color of a law of the united states; and that his arrest and detention is illegal and in violation of law, and without the authority of law in this, that the said petitioner is not a fugitive from justice, nor has he fled from the state of missouri; and praying that a writ of habeas corpus may be issued by this court, directed to the said william f. elkin and wilson law, commanding them forthwith and without {238} delay to bring the petitioner before this court to abide such order and direction as this court may make in the premises: upon reading and filing of which said petition, it is considered and ordered by the court that a writ of habeas corpus be issued as prayed for in said petition, returnable forthwith. and thereupon a writ of habeas corpus was issued in the words and figures following,--to wit: viii. #_writ of habeas corpus_. the united states of america to william f. elkin, sheriff of sangamon county, state of illinois, and wilson law, greeting. we command you that you do forthwith, without excuse or delay, bring or cause to be brought, before the circuit court of the united states for the district of illinois, at the district court-room, in the city of springfield, the body of joseph smith, by whatever name or addition he is known or called, and who is unlawfully detained in your custody, as it is said, with the day and cause of his caption and detention, then and there to perform and abide such order and direction as the said court shall make in that behalf. and hereof make due return under the penalty of what the law directs. witness, roger b. taney, chief justice of the supreme court of the united states at springfield, in the district of illinois, this 31st day of december, a. d., 1842, and of our independence the sixty-seventh year. [seal.] james f. owings, clerk. ix. #_returns on the above writ of habeas corpus_. and afterwards, on the said 31st day of december aforesaid, the said writ of habeas corpus was returned, with returns endorsed thereon in the words and figures following:- i, william f. elkin, sheriff of sangamon county, do hereby return the within writ, that the within named joseph smith is in my custody, by virtue of a warrant issued by the governor of the state of illinois upon the requisition of the governor of the state of missouri, made on the affidavit of l. w. boggs, and a copy of the said warrant, requisition, and affidavit is hereunto annexed, dated december 31, 1842. wm. f. elkin, sheriff s. c., illinois. i, wilson law, do return to the within writ that the said joseph {239} smith is in my custody by virtue of an arrest made by me of his body under and by virtue of a proclamation of the governor of the state of illinois; a copy whereof is hereunto annexed, dated december 31, 1842. wilson law. the return to the within writ of habeas corpus appears by the foregoing returns and the schedule hereunto annexed, and the body of the said joseph smith is in court. wm. prentiss, u.s. marshal, district of illinois. december 31, 1842. ix. #_orders of the court_. and afterwards, to wit, on the same day aforesaid, upon the return of the said writ of habeas corpus, the following orders were made in this cause:- in the matter of joseph smith, on habeas corpus. william f. elkin and wilson law having made return to the writ of habeas corpus issued in this cause, and brought the body of the said joseph smith into court, on motion of justin butterfield, his attorney, it is ordered that the said joseph smith be admitted to bail; and thereupon came the said joseph smith in proper person, principal, and james adams and wilson law, sureties, and severally acknowledge themselves to owe and be indebted to the united states of america, in the sum of two thousand dollars each, to be levied of their respective goods and chattels, lands and tenements; but to be void on condition that the said joseph smith shall be and appear before the circuit court of the united states for the district of illinois, now sitting from day to day, and shall not depart without leave of the court. and thereupon it is ordered that this cause be set for hearing on monday next; and it is further ordered that the governor of illinois and the attorney-general be informed by the marshal that joseph smith, arrested on a warrant issued for his apprehension by the governor of illinois, 31st december, 1842, is before this court on habeas corpus, and that the case will be heard on monday, january 2nd, 1843, and that a copy of this order be handed to each of those officers. it is ordered that the governor of illinois and the attorney-general be informed by the marshal that joseph smith, arrested on a warrant issued for his apprehension by the governor of illinois, 31st december, 1842, is before this court on a writ of habeas corpus, and that the case will be heard on monday, 2nd january, 1843, and that a copy of this order be handed to each of those officers. {240} united states of america, district of illinois. i, james f. owings, clerk of the circuit court of the united states for the district aforesaid, do certify that the foregoing is a true copy of an order passed by said court, the 31st day of december, 1842. in testimony whereof i have hereunto subscribed my name and affixed the seal of said court at springfield, this 31st day of december, a. d., 1842. [seal.] james f. owings, clerk. delivered a copy of the within order to thomas ford, governor, and josiah lamborn, attorney-general of the state of illinois, december 31st, 1842. wm. prentiss, marshal. in the matter of joseph smith on habeas corpus; copy of order, marshal's fees for serving on two, $4.00; returning twelve, $4.12. x. #_denials of the prophet_. and afterwards, to-wit, on the 2nd day of january, a. d. 1843, justin butterfield, attorney of said petitioner, filed the written denials of the said petitioner of the matters and things set forth, in the return to the said writ of habeas corpus, which denial is in the words and figures following,--viz.: circuit court of the united states, district of illinois, in the matter of joseph smith upon habeas corpus. joseph smith, being brought up on habeas corpus before this court, comes and denies the matter set forth in the return to the same in this, that he is not a fugitive from the justice of the state of missouri; but alleges and is ready to prove, that he was not in the state of missouri at the time of the commission of the alleged crime set forth in the affidavit of l. w. boggs, nor had he been in said state for more than three years previous to that time, nor has he been in said state since that time; but, on the contrary, at the time the said alleged assault was made upon the said boggs, as set forth in the affidavit the said smith was at nauvoo, in the county of hancock, in the state of illinois, and that he has not fled from the justice of the state of missouri, and taken refuge in the state of illinois, as is most untruly stated in the warrant upon which he is arrested, and that the matter set forth in the requisition {241} of the governor of missouri, and in the said warrant, are not supported by oath. joseph smith. state of illinois, ss. joseph smith being duly sworn, saith that the matter and things set forth in the foregoing statement are true. joseph smith. sworn and subscribed to before me, this second day of january, 1843. james f. owings, clerk. xi. #_procedure of the court_. and afterwards, to-wit, on the same day and year last aforesaid, the following order was made in this cause,--viz.: in the matter of joseph smith on habeas corpus. at this day comes the said joseph smith, and, by justin butterfield, his attorney, files his written denial, verified by affidavit, of the matters and things set forth in the return to the writ of habeas corpus issued in this cause; and at the same time also comes josiah lamborn, attorney-general of the state of illinois, and on his motion it is ordered that this cause be continued for hearing until wednesday morning next. and afterwards, to-wit, on the fourth day of january, 1843, josiah lamborn, attorney-general of the state of illinois, filed his objections to the jurisdiction of this court in this cause, and moved to dismiss the proceedings herein, which said motion and objections are in the words and figures following--viz.: united states of america, in the circuit court of the state of illinois. in the matter of joseph smith. j. lamborn, attorney-general of illinois, moves the court to dismiss the proceedings herein, for the reason that this court has no jurisdiction. 1st. the arrest and detention of said smith was not under or by color of authority of the united states, or any of the officers of the united states, but under and by color of authority of the state of illinois, and by the officers of illinois. 2nd. when a fugitive from justice is arrested by authority of the government of any state, upon the requisition of any other governor of another state, the courts of justice, neither state nor federal have any authority or jurisdiction to inquire into any facts behind the writ. j. lamborn, attorney-general of illinois. {242} and afterwards, to-wit, on the same day and year last aforesaid, the following order was made in this cause,--viz.: in the matter of joseph smith, on habeas corpus. and now, again, at this day, comes the said joseph smith, by justin butterfield, his attorney; and at the same time also comes josiah lamborn, attorney-general of the state of illinois, and enters his motion to dismiss the proceedings herein, for want of jurisdiction; and the court having heard the allegations and proofs herein, and the argument of counsel upon the same, and also upon the aforesaid motion, and not being sufficiently advised took time, &c. xii. #_affidavits of sundry witnesses_. and afterwards, to-wit, on the same day and year aforesaid, justin butterfield, attorney for said petitioner, filed the affidavits, of which the following are copies: circuit court of the united states, district of illinois. in the matter of joseph smith, upon habeas corpus. district of illinois, ss. stephen a. douglas, james h. ralston, almeron wheat, j. b. backenstos, being duly sworn, each for himself, says that they were at nauvoo in the county of hancock, in this state on the seventh day of may last; that they saw joseph smith on that day reviewing the nauvoo legion at that place in the presence of several thousand persons. j. b. backenstos, stephen a. douglas. sworn to and subscribed in open court, this 4th day of january, 1843. james f. owings, clerk. circuit court of the united states, district of illinois. in the matter of joseph smith upon habeas corpus. district of illinois:--wilson law, henry g. sherwood, theodore turley, shadrach roundy, willard richards, william clayton, and hyrum smith, being duly sworn, say that they know that joseph smith was in nauvoo, in the county or hancock, in the state of illinois, during the whole of the sixth and seventh days of may last; that on the sixth day of may, aforesaid, the said smith attended an officer-drill at nauvoo, from ten o'clock in the forenoon to about four o'clock in the afternoon, at which drill the said joseph smith was present. and {243} these deponents, hyrum smith, willard richards, henry g. sherwood, john taylor, and william clayton, were with the said smith at nauvoo aforesaid, during the evening of the sixth day of may last, and sat with the said joseph smith in nauvoo lodge from six until nine o'clock of said evening. and these deponents, hyrum smith, willard richards, and william marks, were with the said smith at his dwelling house, in nauvoo, on and during the evening of the fifth day of may last, and conversed with him; and all of the deponents aforesaid do say that, on the seventh day of may aforesaid, the said smith reviewed the nauvoo legion, and was present with the said legion all that day, in the presence of many thousand people, and it would have been impossible for the said joseph smith to have been at any place in the state of missouri at any time on or between the sixth or seventh days of may aforesaid. and these deponents, willard richards, william clayton, hyrum smith, and lorin walker, say that they have seen and conversed with the said smith at nauvoo, aforesaid, daily, from the tenth of february last, until the first day of july last, and know that he has not been absent from said city of nauvoo, at any time during that time, long enough to have been in the state of missouri; that jackson county in the state of missouri is about three hundred miles from nauvoo. wilson law, henry g. sherwood, theodore turley, shadrach roundy, willard richards, william clayton, john taylor, william marks, lorin walker. sworn to and subscribed in open court, this 4th january, 1843. owings, clerk. xiii. #_denial of the court to dismiss the case_. and afterwards, to wit on the 5th day of january, 1843, the following order was made in this cause,--viz.: in the matter of joseph smith on habeas corpus. and now, at this day, comes again the said joseph smith, by justin butterfield, his attorney, and at the same time also comes josiah lamborn, attorney-general of the state of illinois; and the court being now sufficiently advised of and concerning the motion heretofore entered to dismiss the proceedings in this cause, it is considered that {244} said motion be denied; and the court having fully considered the petition of the said joseph smith, and the matters and things set forth in the return made to the writ of habeas corpus issued herein, and being now sufficiently advised of and concerning the same, it is considered and adjudged that the matters and things set forth in the return to the said writ of habeas corpus are wholly insufficient in law to authorize the arrest and detention of the said joseph smith; and it is further considered, ordered, and adjudged by the court that the said joseph smith be fully released and discharged from the custody of william f. elkin, sheriff of sangamon county, under the warrant of the governor of the state of illinois, mentioned in the said return, and also from the custody of wilson law, on the proclamation of the said governor mentioned in the said return, and that he go hence without delay. united states of america district of illinois. ss. i, james f. owing, clerk of the united states circuit court for the district of illinois, do certify that the foregoing is a true and correct copy of the record and proceedings before said court, in the matter of joseph smith, on petition, to be discharged on habeas corpus, as the same remain on the record and files of said court. in testimony whereof, i have hereunto subscribed my name, and affixed the seal of said court at springfield, this sixth day of january, a. d. 1843, and of our independence the 67th year. [seal] james f. owing, clerk. xiv. #_executive's order of release_. i do hereby certify that i have inspected the foregoing record, and there is now no further cause for arresting or detaining joseph smith, therein named, by virtue of any proclamation or executive warrant heretofore issued by the governor of this state; and that since the judgment of the circuit court of the united states for the district of illinois, all such proclamations are inoperative and void. witness my hand and seal, at springfield, this 6th day of january, 1843. [seal] thomas ford, governor of illinois. [sidenote: the prophet's comment on judge pope's opinion.] the opinion of judge pope as recorded in this history, was copied from the _sangamon journal_, and believed to be judge pope's opinion, as corrected and altered by him from the report furnished him by my secretary. {245} in the judge's opinion on the bench, he remarked like this:--"were it my prerogative to impeach congress for any one thing, it would be for granting power for the transportation of fugitives on affidavit, and not on indictment alone." he also passed several severe strictures on the actions of different governors and others concerned in my case, but which i suppose he thought proper to omit in his printed copy. i received many invitations to visit distinguished gentlemen in springfield, which time would not permit me to comply with; also a ticket from the manager to attend the theatre this evening; but the play was prevented by the rain. {246} chapter xiii. the prophet again in nauvoo--celebration of his release from oppression--"vade mecum"--reinstatement of orson pratt--discourses of the prophet, "the kingdom of god;" "the mission and greatness of john the baptist;" "interpretation of scriptures." [sidenote: the start for nauvoo.] _saturday, january 7, 1843_.--at half-past eight in the morning, we left judge adams' to return to nauvoo, and arrived at captain dutch's at four in the evening. traveling very bad, with snow and mud, and yet so cold as to whiten the horses with frost. while riding this day, general law and dr. richards composed a _jubilee song_, which they wrote and sang in the evening, and "dedicated to all lovers of illinois' liberties," as printed on the first page of 37th number of _the wasp_. recent accounts from alexandria, in egypt, state the mortality (murrain) among the cattle still continues; and it was estimated that upwards of 200,000 oxen had already died. _sunday, 8_.--at eight in the morning we left captain dutch's, and, passing through geneva and beardstown, and crossing the illinois river on the ice, arrived at rushville at four in the evening. after supper, i went to mr. uriah brown's, with several of the brethren and spent the evening very agreeably, partly in examining drafts of improvements he had made in some operative and defensive machinery. [sidenote: an accident by the way.] _monday, 9_.--at half-past eight in the morning, started for plymouth: roads very hard, smooth and icy. when {247} about two miles west of brooklyn, at half-past twelve p.m., the horses of the large carriage slipped and became unmanageable; and horses and carriage, with lorin walker and dr. richards in it, went off the embankment some six or eight feet perpendicular, doing no damage except breaking the fore-axletree and top of the carriage. it was a remarkable interposition of providence that neither of the brethren were injured in the least. the company agreed that lilburn w. boggs should pay the damage; cut down a small tree, spliced the axle, drove on, and arrived at brother samuel smith's in plymouth, about four p. m. after supper, i visited my sister, catherine salisbury, accompanied by dr. richards and sister durphy. this was the first time i had visited my sister in the state of illinois, and the circumstance brought vividly to my mind many things pertaining to my father's house, [a] of which i spake freely, and particularly of my brother alvin. he was a very handsome man, surpassed by none but adam and seth, and of great strength. when two irishmen were fighting, and one was about to gouge the other's eyes, alvin took him by his collar and breeches, and threw him over the ring, which was composed of men standing around to witness the fight. [footnote a: "while there," said dr. richards, "my heart was pained to see a sister of joseph's almost barefoot, and four lovely children entirely so, in the middle of a severe winter. what has not joseph and his father's family suffered to bring forth the work of the lord in these latter days!"] we returned to brother samuel's just before the close of the meeting at the schoolhouse, where elder john taylor preached. after passing the usual salutations with several who had called to see me, singing the jubilee song, etc., retired to rest. [sidenote: arrival in nauvoo.] _tuesday, 10_.--at half-past eight in the morning, we started for nauvoo, and, stopping only to water at the public well at carthage, arrived at my house at half-past two p. m.; found my family well, {248} who, with many friends assembled to greet us on our safe return and my freedom. my aged mother came in and got hold of my arm before i saw her, which produced a very agreeable surprise, and she was overjoyed to behold her son free once more. _wednesday, 11_.--i rode out with emma this morning, designing to go to brother daniel russel's, and apologize for breaking his carriage on our return from springfield: but broke a sleigh-shoe, and returned home, where i received a visit from a company of gentlemen and ladies from farmington, on the des moines river, who left at half-past two p. m. [sidenote: a dinner party at the prophet's home.] i directed letters of invitation to be written from myself and lady for a dinner party at my house on wednesday next, at ten a. m., to be directed to brothers wilson law, william law, hyrum smith, samuel bennett, john taylor, william marks, peter haws, orson hyde, henry g. sherwood, william clayton, jabez durphy, h. tate, edward hunter, theodore turley, shadrach roundy, willard richards, arthur millikin, brigham young, heber c. kimball, wilford woodruff, george a. smith, alpheus cutler, reynolds cahoon, and ladies; also mr. levi moffat, and carlos granger, and ladies; my mother, lucy smith, and sisters eliza r. snow and hannah ells. on hearing of my invitation for dinner, the twelve apostles issued the following proclamation. _to the saints in nauvoo_. feeling a deep sense of gratitude to our heavenly father for the great blessings which he has conferred on us in the deliverance of our beloved president, joseph smith, from the oppression with which he has so long been bound, the traveling high council invite the brethren in nauvoo to unite with them in dedicating tuesday, the 17th day of january instant, as a day of humiliation, fasting, praise, prayer, and thanksgiving before the great eloheim, that he will continue the outpouring of his holy spirit upon this people, that they may ever walk {249} humbly before him, seek out and follow the counsels given through his servant, and ever be united, heart and hand, in building up this stake of zion and the temple, where god will reveal himself to this people; that no strife or confusion may ever be found in our midst, but peace and righteousness may be our companions; and as the lord has hitherto sustained his prophet in all the difficulties he has had to encounter, so he will continue to do, until the prophet has finished the great work committed to his charge; and that all those who have been called to his assistance in the holy ministry, may be diligent and faithful in all things, that his hands may be stayed on high, like unto moses; that our enemies, if such we have, may repent and, turning away from their enmity, get forgiveness and salvation; and that they may have no dominion over the servants of god or his saints, but that zion may flourish upon the mountains and be exalted on the hills, and that all nations shall flow unto it and be saved--we will humble ourselves with fasting and supplication and sing praises unto our god with the voice of melody and thanksgiving, for the deliverance he has wrought out for his servant joseph, through the legally constituted authorities of our government. the bishops of the several wards are requested to see that meetings are appointed sufficient for the accommodation of the brethren, and make a report unto us immediately of the same; and it may be expected that some one of the brethren who visited springfield will be present at the different meetings, and give a history of the proceedings. in our fastings, humiliations and thanksgivings, let us not forget the poor and destitute, to minister to their necessities; and respectfully would we suggest to the consideration of the brethren the situation of our president, who has long had all his business deranged, and has been recently obliged to expend large sums of money in procuring his release from unjust persecution, leaving him destitute of necessaries for his family and of means for prosecuting the history of the church and the translations which he is anxious should be in the hands of the brethren as speedily as possible. we therefore recommend that collections be taken at the different meetings for his benefit; and such as have not cash will recollect that provisions will be an excellent substitute, whenever it is convenient to bring them in: and we hope our brethren who are farmers in la harpe, ramus, zarahemla, etc., and the region around, will have the opportunity of reading these few hints. a word to the wise is sufficient. the lord loveth a cheerful and a bountiful giver, and will restore an hundredfold; for the laborer is worthy of his hire. brigham young, president. w. richards, clerk. nauvoo, january 11, 1843. {250} _thursday, 12_.--at home all day. _friday, 13_.--at home till near sunset; then went to brother william marks with dr. richards, to see sophia marks, who was sick: heard her relate her vision or dream of a visit from her two brothers who were dead, touching the associations and relations of another world. _saturday, 14_.--rode out with emma in the morning. at ten attended city council, and in the evening called the quorum of the twelve together in my chamber, to pray for sophia marks, who was very sick. _sunday, 15_.--i spent at home with my family. _monday, 16_.--i was about home, and directed a letter to be written as follows:-_letter of the prophet to josiah butterfield--on bennett's movements_. nauvoo, january 16, 1843. _josiah butterfield, esq._ dear sir:--i now sit down to inform you of our safe arrival home on tuesday last, after a cold and troublesome journey of four days. we found our families well and cheerful. the news of our arrival was soon generally known; and when it was understood that justice had once more triumphed over oppression, and the innocent had been rescued from the power of mobocracy, gladness filled the hearts of the citizens of nauvoo, and gratitude to those who had so nobly and manfully defended the cause of justice and innocence was universally manifest; and of course i rejoiced with them, and felt like a free man at home. yesterday, a letter was received by sidney rigdon, esq., from john c. bennett, which was handed to me this morning. from that letter it appears that bennett was at springfield a few days after we left there, and that he is determined, if possible, to keep up the persecution against me. i herewith transmit a copy of his letter, and shall rely upon your counsel, in the event of any further attempt to oppress me and deprive me of liberty; but i am in hopes that governor ford will not gratify the spirit of oppression and mobocracy so glaringly manifest in the conduct of john c. bennett. the following is a copy of his letter:- _letter of john c. bennett to sidney rigdon and orson pratt_. springfield, illinois, january 10, 1843. _mr. sidney rigdon and orson pratt_. dear friends:--it is a long time since i have written to you, and i {251} should now much desire to see you; but i leave to-night for missouri, to meet the messenger charged with the arrest of joseph smith, hyrum smith, lyman wight, and others, for murder, burglary, treason, &c., &c., who will be demanded, in a few days, on _new_ indictments found by the grand jury of a called court on the original evidence, and in relation to which a _nolle prosequi_ was entered by the district attorney. _new_ proceedings have been gotten up on the _old_ charges, and no habeas corpus can then save them. we shall try smith on the boggs case, when we get him into missouri. the war goes bravely on; and, although smith thinks he is now safe, the enemy is near, even at the door. he has awoke the wrong passenger. the governor will relinquish joe up at once on the new requisition. there is but one opinion on the case, and that is, nothing can save joe on a new requisition and demand predicated on the _old_ charges on the _institution of new writs_. he must go to missouri; but he shall not be harmed, if he is not guilty: but he is a _murderer_, and must suffer the penalty of the law. enough on this subject. i hope that both of your kind and amiable families are well, and you will please to give them _all_ my best respects. i hope to see you all _soon_. when the officer arrives, i shall be near at hand. i shall see you all again. please to write me at independence _immediately_. yours respectfully, john c. bennett. p.s. will mr. rigdon please to hand this letter to mr. pratt, after reading? j. c. b. this is his letter _verbatim et literatim_. in the foregoing the designs of bennett are very plainly manifest; and, to see his rascality, you have only to read some articles from his pen, published in the _times and seasons_ about two years ago, on the subject of the missouri affair. i shall be happy to hear from you on this subject as soon as convenient; also if you have received any communication from washington. we are ready to execute the mortgage at any time. yours very respectfully, joseph smith. by william clayton, agent. p.s. i would just remark, that i am not at all indebted to sidney rigdon for this letter, but to orson pratt, who, after he had read it, immediately brought it to me. j. s. {252} the ship _swanton_ sailed from liverpool with a company of saints for new orleans, led by elder lorenzo snow. [sidenote: a day of fasting and prayer.] _tuesday, 17_.--this being the time appointed by the twelve as a day of humiliation, fasting, praise, prayer, and thanksgiving before the great eloheim, i attended a public meeting in my own house, filled to overflowing. many other meetings were held in various parts of the city, which were well attended, and there was great joy among the people, that i had once more been delivered from the grasp of my enemies. in the evening i attended a referee case, with six others, on a land case of dr. robert d. foster's. _wednesday, 18_.--at ten o'clock in the morning, the party invited began to assemble at my house, and before twelve they were all present, except levi moffatt and wife, and brother hyrum's wife, who was sick. i distributed cards among them, printed for the occasion, containing the jubilee song of brothers law and richards; also one by sister eliza r. snow, as printed on the 96th page, 4th volume of _times and seasons_, which were sung by the company with the warmest feelings. i then read john c. bennett's letter to messrs. sidney rigdon and orson pratt, of the 10th instant, and told them that mr. pratt showed me the letter. mr. rigdon did not want to have it known that he had any hand in showing the letter, but wanted to keep it a secret, as though he were holding a private correspondence with bennett; but as soon as mr. pratt got the letter, he brought it to me, which proves that mr. pratt had no correspondence with bennett, and had no fellowship for his works of darkness. i told them i had sent word to governor ford, by mr. backenstos, that, before i would be troubled any more by missouri, i would fight. conversation continued on various topics until two o'clock, when twenty-one sat down to the dinner-table, and emma and myself waited on them, with other assistants. {253} my room was small, so that but few could be accommodated at a time. twenty sat down to the second table, which was served as the first, and eighteen at the third, among whom were myself and emma; and fifteen at the fourth table, including children and my household. many interesting anecdotes were related by the company, who were very cheerful, and the day passed off very pleasantly. president brigham young was present, although very feeble. this was the first time that he had been out of his house since he was taken sick. his fever had been so severe, that he had lain in a log-house, rather open, without fire most of the time, when it was so cold that his attendants, with great coat and mittens on, would freeze their toes and fingers while fanning him. one thing more, which tended to give a zest to the occasion, was, that it was fifteen years this day since i was married to emma hale. the brethren dispersed about six o'clock, with many thanks and expressions of gratitude; and in the evening i attended the lodge. _thursday, 19_.--i was at home, excepting a short out in the city in the forenoon. _friday, 20_.--visited at brother william marks' this morning; returned at ten a. m., and gave dr. richards and w. w. phelps some instructions about the history, when i received the following communication:-_vade mecum_. from w. w. phelps to joseph smith, the prophet. go with me, will you go to the saints that have died, to the next better world, where the righteous reside, where the angels and spirits in harmony be, in the joys of a vast paradise? go with me. go with me, where the truth and the virtues prevail, where the union is one, and the years never fail: not a heart can conceive--not a natural eye see what the lord had prepared for the just. go with me. {254} go with me, where there is no destruction nor war, neither tyrants nor mobbers, nor nations ajar,- where the system is perfect, and happiness free, and the life is eternal, with god. go with me. go with me, will you go to the mansions above, where the bliss and the knowledge, the light and the love, and the glory of god do eternally be? death, the wages of sin, is not there. go with me. [b] [footnote b: after the martyrdom of the prophet both the title and the phraseology of this hymn were changed by the author of it, to "come to me, will ye come," etc., as it now stands in the latter-day hymn book, page 326, _deseret news_ edition of 1905; also the following stanzas were added by elder phelps: come to me; here are adam and eve at the head of a multitude quickened and raised from the dead; here's the knowledge that was, or that is, or will be, in the gen'ral assembly of worlds. come to me. come to me; here's the mysteries man hath not seen, here's our father in heaven, and mother, the queen; here are worlds that have been, and the worlds yet to be, here's eternity, endless; amen. come to me. come to me, all ye faithful and blest of nauvoo. come, ye twelve, and ye high priests, and seventies, too, come, ye elders, and all of the great company, when your work you have finished on the earth, come to me. come to me; here's the future, the present and past; here is alpha, omega, the first and the last, here's the "fountain," the "river of life," and the "tree!" here's your prophet and seer, joseph smith. come to me. ] [sidenote: council meeting of the twelve.] in the afternoon i attended a council of the twelve, at president young's. there were present, brigham young, heber c. kimball, orson hyde, orson pratt, john taylor, wilford woodruff, george a. smith, willard richards, and brother hyrum smith. we had conversation on a great variety of subjects. i related my dream:--"i dreamed this morning that i was in the lobby of the representatives' hall, at springfield, when some of the members, who did not like my being there, began to mar, and cut, and pound my shins with pieces of iron. i bore it as long as i could, then jumped over the rail into the hall, caught a rod of {255} iron, and went at them, cursing and swearing at them in the most awful manner, and drove them all out of the house. i went to the door, and told them to send me a clerk, and i would make some laws that would do good. there was quite a collection around the state house, trying to raise an army to take me, and there were many horses tied round the square. i thought they would not have the privilege of getting me; so i took a rod of iron, and mowed my way through their ranks, looking after their best race-horse, thinking they might catch me where they could find me. then i awoke." to dream of flying signifies prosperity and deliverance from enemies. to dream of swimming in deep water signifies success among many people, and that the word will be accompanied with power. i told elder hyde that when he spoke in the name of the lord, it should prove true; but he must not curse the people--rather bless them. i prophesy, in the name of the lord god, as soon as we get the temple built, so that we shall not be obliged to exhaust our means thereon, we will have means to gather the saints by thousands and tens of thousands. [sidenote: the case of orson pratt before the council.] this council was called to consider the case of orson pratt who had previously been cut off from the church for disobedience, and amasa lyman had been ordained an apostle in his place. i told the quorum: you may receive orson back into the quorum of the twelve and i can take amasa into the first presidency. president young said there were but three present when amasa was ordained, the rest of the twelve being either on a mission or sick. i told them that was legal when no more could be had. i told the council that from the sixth day of april next, i go in for preparing with all present for a mission through the united states, and when we arrive at maine we will take ship for england and so on to all countries where we shall have a mind to go. we must send for john e. page to {256} come home, and have all the quorum to start from this place. let the twelve be called on, on the 6th of april, and a notice be given for a special conference on the platform of the house of the lord. if i live, i will yet take these brethren through the united states and through the world, and will make just as big a wake as god almighty will let me. we must send kings and governors to nauvoo, and we will do it. at three o'clock, council adjourned to my house; and at four i baptized orson pratt and his wife, sarah marinda, and lydia granger in the mississippi river, and confirmed them in the church, ordaining orson pratt to his former office in the quorum of the twelve. _saturday, 21_.--at home, except going out in the city with elder orson hyde to look at some lots. _sunday, 22_.--i preached at the temple on the setting up of the kingdom of god. the subject arose from two questions proposed at a lyceum meeting. 1st. did john baptize for the remission of sins? 2nd. whether the kingdom of god was set up before the day of pentecost, or not till then? [c] [footnote c: this was the contention of the sect of the disciples, or campbellites; especially was it the view of alexander campbell, founder of said sect.] [the following is a synopsis of this sermon, as reported by elder wilford woodruff]: _the kingdom of god_. some say the kingdom of god was not set up on the earth until the day of pentecost, and that john did not preach the baptism of repentance for the remission of sins; but i say, in the name of the lord, that the kingdom of god was set up on the earth from the days of adam to the present time. whenever there has been a righteous man on earth unto whom god revealed his word and gave power and authority to administer in his name, and where there is a priest of god--a minister who has power and authority from god to administer in the ordinances of the gospel and officiate in the priesthood of god, there is the kingdom of god; and, in consequence of rejecting the gospel of jesus christ and the prophets whom god hath sent, the judgments of god have rested upon people, cities, and nations, in various ages of the world, which {257} was the case with the cities of sodom and gomorrah, that were destroyed for rejecting the prophets. now i will give my testimony. i care not for man. i speak boldly and faithfully and with authority. how is it with the kingdom of god? where did the kingdom of god begin? where there is no kingdom of god there is no salvation. what constitutes the kingdom of god? where there is a prophet, a priest, a righteous man unto whom god gives his oracles, there is the kingdom of god; and where the oracles of god are not, there the kingdom of god is not. in these remarks, i have no allusion to the kingdoms of the earth. we will keep the laws of the land; we do not speak against them; we never have, and we can hardly make mention of the state of missouri, of our persecutions there, &c., but what the cry goes forth that we are guilty of larceny, burglary, arson, treason, murder, &c., &c., which is false. we speak of the kingdom of god on the earth, not the kingdoms of men. the plea of many in this day is, that we have no right to receive revelations; but if we do not get revelations, we do not have the oracles of god; and if they have not the oracles of god, they are not the people of god. but say you, what will become of the world, or the various professors of religion who do not believe in revelation and the oracles of god as continued to his church in all ages of the world, when he has a people on earth? i tell you, in the name of jesus christ, they will be damned; and when you get into the eternal world, you will find it will be so, they cannot escape the damnation of hell. as touching the gospel and baptism that john preached, i would say that john came preaching the gospel for the remission of sins; he had his authority from god, and the oracles of god were with him, and the kingdom of god for a season seemed to rest with john alone. the lord promised zacharias that he should have a son who was a descendant of aaron, the lord having promised that the priesthood should continue with aaron and his seed throughout their generations. let no man take this honor upon himself, except he be called of god, as was aaron; and aaron received his call by revelation. an angel of god also appeared unto zacharias while in the temple, and told him that he should have a son, whose name should be john, and he should be filled with the holy ghost. zacharias was a priest of god, and officiating in the temple, and john was a priest after his father, and held the keys of the aaronic priesthood, and was called of god to preach the gospel of the kingdom of god. the jews, as a nation, having departed from the law of god and the gospel of the lord, prepared the way for transferring it to the gentiles. but, says one, the kingdom of god could not be set up in the days {258} of john, for john said the kingdom was at hand. but i would ask if it could be any nearer to them than to be in the hands of john. the people need not wait for the days of pentecost to find the kingdom of god, for john had it with him, and he came forth from the wilderness crying out, "repent ye, for the kingdom of heaven is nigh at hand," as much as to say, "out here i have got the kingdom of god and i am coming after you; i have got the kingdom of god, and you can get it, and i am coming after you; and if you don't receive it, you will be damned;" and the scriptures represent that all jerusalem went out unto john's baptism. there was a legal administrator, and those that were baptized were subjects for a king; and also the laws and oracles of god were there; therefore the kingdom of god was there; for no man could have better authority to administer than john; and our savior submitted to that authority himself, by being baptized by john; therefore the kingdom of god was set up on the earth, even in the days of john. there is a difference between the kingdom of god and the fruits and blessings that flow from the kingdom; because there were more miracles, gifts, visions, healings, tongues, &c., in the days of jesus christ and his apostles, and on the day of pentecost, than under john's administration, it does not prove by any means that john had not the kingdom of god, any more than it would that a woman had not a milkpan because she had not a pan of milk, for while the pan might be compared to the kingdom, the milk might be compared to the blessings of the kingdom. john was a priest after the order of aaron, and had the keys of that priesthood, and came forth preaching repentance and baptism for the remission of sins, but at the same time cries out, "there cometh one mightier than i after me, the latchet of whose shoes i am not worthy to stoop down and unloose," and christ came according to the words of john, and he was greater than john, because he held the keys of the melchisedek priesthood and kingdom of god, and had before revealed the priesthood of moses, yet christ was baptized by john to fulfill all righteousness; and jesus in his teachings says, "upon this rock i will build my church, and the gates of hell shall not prevail against it." what rock? revelation. again he says. "except a man be born of water and of the spirit, he cannot enter into the kingdom of god;" and, "heaven and earth shall pass away, but my words shall not pass away." if a man is born of water and of the spirit, he can get into the kingdom of god. it is evident the kingdom of god was on the earth, and john prepared subjects for the kingdom, by preaching the gospel to them and baptizing them, and he prepared the way before the savior, or came as a {259} forerunner, and prepared subjects for the preaching of christ; and christ preached through jerusalem on the same ground where john had preached; and when the apostles were raised up, they worked in jerusalem, and jesus commanded them to tarry there until they were endowed with power from on high. had they not work to do in jerusalem? they did work, and prepared a people for the pentecost. the kingdom of god was with them before the day of pentecost, as well as afterwards; and it was also with john, and he preached the same gospel and baptism that jesus and the apostles preached after him. the endowment was to prepare the disciples for their missions unto the world. whenever men can find out the will of god and find an administrator legally authorized from god, there is the kingdom of god; but where these are not, the kingdom of god is not. all the ordinances, systems, and administrations on the earth are of no use to the children of men, unless they are ordained and authorized of god; for nothing will save a man but a legal administrator; for none others will be acknowledged either by god or angels. i know what i say; i understand my mission and business. god almighty is my shield; and what can man do if god is my friend? i shall not be sacrificed until my time comes; then i shall be offered freely. all flesh is as grass, and a governor is no better than other men; when he dies he is but a bag of dust. i thank god for preserving me from my enemies; i have no enemies but for the truth's sake. i have no desire but to do all men good. i feel to pray for all men. we don't ask any people to throw away any good they have got; we only ask them to come and get more. what if all the world should embrace this gospel? they would then see eye to eye, and the blessings of god would be poured out upon the people, which is the desire of my whole soul. amen. _monday, 23_.--was at home, and wrote the editor of the _wasp_ as follows: _the prophet on participation in politics_. dear sir:--i have of late had repeated solicitations to have something to do in relation to the political farce about dividing the county; but as my feelings revolt at the idea of having anything to do with politics, i have declined, in every instance, having anything to do on the subject. i think it would be well for politicians to regulate their own affairs. i wish to be let alone, that i may attend strictly to the spiritual welfare of the church. please insert the above, and oblige nauvoo, jan. 23, 1843. joseph smith. {260} in the evening rode with emma to see dr. richards, who was sick, at the old postoffice building, up the river. elder john snyder returned from his mission to england. _tuesday, 24_.--was at home till noon, when i rode out with emma. evening, attended the masonic lodge. _wednesday, 25_.--was about home. _thursday, 26_.--in the afternoon rode to the temple, and afterwards to william clayton's. _friday, 27_.--rode on the prairie with william clayton. dined at brother cornelius p. lott's. _saturday, 28_.--played ball with the brethren a short time. rode round the city with mr. taylor, a land agent from new york. some snow fell, the ice began to give way in the river, and a steamer that had wintered at montrose went over the rapids. _sunday, 29_.--i attended meeting at the temple. after reading the parable of the prodigal son, and making some preliminary remarks, i stated that there were two questions which had been asked me concerning my subject of the last sabbath, which i had promised to answer in public, and would improve this opportunity. _the greatness and mission of john the baptist_. the question arose from the saying of jesus--"among those that are born of women there is not a greater prophet than john the baptist; but he that is least in the kingdom of god is greater than he." how is it that john was considered one of the greatest of prophets? his miracles could not have constituted his greatness. first. he was entrusted with a divine mission of preparing the way before the face of the lord. whoever had such a trust committed to him before or since? no man. secondly. he was entrusted with the important mission, and it was required at his hands, to baptize the son of man. whoever had the honor of doing that? whoever had so great a privilege and glory? whoever led the son of god into the waters of baptism, and had the privilege of beholding the holy ghost descend in the form of a dove, {261} or rather in the _sign_ of the dove, in witness of that administration? the sign of the dove was instituted before the creation of the world, a witness for the holy ghost, and the devil cannot come in the sign of a dove. the holy ghost is a personage, and is in the form of a personage. it does not confine itself to the _form_ of the dove, but in _sign_ of the dove. the holy ghost cannot be transformed into a dove; but the sign of a dove was given to john to signify the truth of the deed, as the dove is an emblem or token of truth and innocence. thirdly. john, at that time, was the only legal administrator in the affairs of the kingdom there was then on the earth, and holding the keys of power. the jews had to obey his instructions or be damned, by their own law; and christ himself fulfilled all righteousness in becoming obedient to the law which he had given to moses on the mount, and thereby magnified it and made it honorable, instead of destroying it. the son of zacharias wrested the keys, the kingdom, the power, the glory from the jews, by the holy anointing and decree of heaven, and these three reasons constitute him the greatest prophet born of a woman. second question:--how was the least in the kingdom of heaven greater than he? in reply i asked--whom did jesus have reference to as being the last? jesus was looked upon as having the least claim in god's kingdom, and [seemingly] was least entitled to their credulity as a prophet; as though he had said--"he that is considered the least among you is greater than john--that is i myself." _the parables of jesus and the interpretation of the scriptures_. in reference to the prodigal son, i said it was a subject i had never dwelt upon; that it was understood by many to be one of the intricate subjects of the scriptures; and even the elders of this church have preached largely upon it, without having any rule of interpretation. what is the rule of interpretation? just no interpretation at all. understand it precisely as it reads. i have a key by which i understand the scriptures. i enquire, what was the question which drew out the answer, or caused jesus to utter the parable? it is not national; it does not refer to abraham, israel or the gentiles, in a national capacity, as some suppose. to ascertain its meaning, we must dig up the root and ascertain what it was that drew the saying out of jesus. while jesus was teaching the people, all the publicans and sinners drew near to hear him; "and the pharisees and scribes murmured, saying, this man receiveth sinners, and eateth with them." this is the key word which unlocks the parable of the prodigal son. it was given to answer the murmurings and questions of the sadducees and pharisees, {262} who were querying, finding fault, and saying, "how is it that this man as great as he pretends to be, eats with publicans and sinners?" jesus was not put to it so, but he could have found something to illustrate his subject, if he had designed it for a nation or nations; but he did not. it was for men in an individual capacity; and all straining on this point is a bubble. "this man receiveth sinners and eateth with them." and he spake this parable unto them--"what man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety-and-nine in the wilderness, and go after that which is lost, until he find it? and when he hath found it, he layeth it on his shoulders, rejoicing. and when he cometh home, he calleth together his friends and neighbors, saying unto them, rejoice with me; for i have found my sheep which was lost. i say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety-and-nine just persons which need no repentance." the hundred sheep represent one hundred sadducees and pharisees, as though jesus had said, "if you sadducees and pharisees are in the sheepfold, i have no mission for you; i am sent to look up sheep that are lost; and when i have found them, i will back them up and make joy in heaven." this represents hunting after a few individuals, or one poor publican, which the pharisees and sadducees despised. he also gave them the parable of the woman and her ten pieces of silver, and how she lost one, and searching diligently, found it again, which gave more joy among the friends and neighbors than the nine which were not lost; like i say unto you, there is joy in the presence of the angels of god over one sinner that repenteth, more than over ninety-and-nine just persons that are so righteous; they will be damned anyhow; you cannot save them. {263} chapter xiv. provisions for the enlargement of the municipal government of nauvoo--sundry activities of the prophet--keys of knowledge by which angelic administrations may be known--the prophet's parable, "the lions of the press." _monday, january 30, 1843_.--spent the day at home until six in the evening, when i presided in the city council, where much business was transacted, the most important of which was a bill reported by a committee, [providing for the enlargement of the municipal government of nauvoo.] [the enactment provided for certain officers in addition to those named in the charter; namely, city engineer, market master, weigher and sealer of weights and measures, a fire warden in each ward of the city, a sexton and police officer to act under the direction of the mayor as captain of the watch, and a supervisor of streets and allies. it also provided for the preservation of good order in the city, keeping clear streets and alleys, defining nuisances and providing against them. providing for the prevention of fires, defining the duties of the city watch, and providing for a public market place, etc., etc.--editors.] _tuesday, 31_.--at home all day. a severe snowstorm. _thursday, february 2, 1843_.--spent the day at home. the weather extremely cold. towards evening i rode on to the hill to enquire about the caucus which was held there the previous evening, davidson hibbard presiding, and brother benjamin l. clapp, chief speaker, reporting that joseph and hyrum had attempted to take away the rights of the citizens, referring {264} to the election of the last city council. i corrected the error and returned home. [sidenote: scripture correction.] "the spirit maketh intercession for us with groanings and cannot be uttered." it would be better thus:--"the spirit maketh intercession for us with striving which cannot be expressed." _friday, 3_.--this morning, read german; at eleven, walked out in the city; returned at a quarter past twelve; read proof of "doctrine and covenants," which is now being stereotyped. brother john mayberry sent me a cow to assist in bearing my expenses at springfield. _saturday, 4_.--at home till one o'clock in the afternoon, when i attended the general city election caucus at the temple, where all things were amicably settled and mutual good feelings restored to all parties. brother clapp made a public confession for the speech which he made at a former caucus. i returned home at about four o'clock, and was visited by amasa m. lyman. i told him that i had restored orson pratt to the quorum of the twelve apostles, and that i had concluded to make brother amasa a counselor to the first presidency. in the evening presided in the municipal court. _sunday, 5_.--at home, reading german. [sidenote: result of city election.] _monday, 6_.--spent the forenoon at the election of mayor, aldermen and councilors for the city, to serve during the next two years, at brother hyrum smith's office. dined at home. one o'clock, afternoon, thomas moore came in and enquired about a home. i blessed him and said, god bless you for ever and ever! may the blessings of abraham, isaac and jacob rest upon you for ever and ever; and may you sit on thrones high and lifted up, in the name of jesus christ. amen. when i returned to the election, joseph smith was elected mayor by unanimous vote. orson spencer, daniel {265} h. wells, george a. smith, and stephen markham were elected aldermen. hyrum smith, john taylor, orson hyde, orson pratt, sylvester emmons, heber c. kimball, benjamin warrington, daniel spencer, and brigham young were elected councilors. [sidenote: a stolen record secured.] _tuesday, 7_.--this forenoon attended a council of the twelve apostles at the house of president brigham young. this afternoon i sent a search warrant to hyrum kimball's for the purpose of obtaining a book of patriarchal blessing; given by father joseph smith, which was stolen from far west. the warrant was issued on the affidavit of jonathan h. holmes, and the book obtained. in the evening hyrum kimball came to my house for an explanation, and i informed him that the book was the property of the church; that it had been stolen, and after passing through various hands, had been secured by oliver granger, while acting as agent for the church at kirtland, and should have been given up by him. i have since been informed that sister sarah, hyrum kimball's wife, had procured the book of her brother, son of oliver granger, for the purpose of returning it to the church; but, being under a pledge to her brother not to give up the book until he had seen her again, she had neglected to mention it to me. elder parley p. pratt arrived home from england this evening. [sidenote: a prophet not always a prophet.] _wednesday, 8_.--this morning, i read german, and visited with a brother and sister from michigan, who thought that "a prophet is always a prophet;" but i told them that a prophet was a prophet only when he was acting as such. after dinner brother parley p. pratt came in: we had conversation on various subjects. at four in the afternoon, i went out with my little frederick, to exercise myself by sliding on the ice. {266} the public papers say that point petre, in guadaloupe, was totally destroyed, and ten thousand persons supposed to have been killed by an earthquake. _thursday, 9_.--part of the forenoon i spent at the masonic hall, conversing with mr. rennick, of keokuk, and trying to effect a settlement with him. he promised to let me have some notes on a paper maker in louisville, towards paying me, and then went off contrary to promise. i also had a conversation with master nye, and read several letters, one from judge young, and directed the following in reply: _joseph smith to hon. r. m. young (u. s. senator)--payment of loan, and nauvoo postoffice matters_. _hon. r. m. young, city of washington:_ dear sir:--i have this day received your favor of the 7th ult., covering one from john c. walsh, and barely state in this, that i shall despatch a messenger immediately to quincy, to deposit the $500 in the hands of general leach, according to your instructions; but seeing that i had little time to lose, i concluded to send this by the first mail to inform you of my intentions. my next, in which i shall enclose general leach's receipt, together with my obligations, will be mailed at quincy, and may be expected three days after you receive this. i shall not be able to obtain george miller's name as security, he being at this time several hundred miles north of nauvoo, and is not expected back until spring. i can, however, obtain the signature of mr. edward hunter, late from chester county, pennsylvania, who owns about twenty thousand dollars worth of property in this vicinity, and probably as much more in the east, which i presume will be entirely satisfactory to mr. walsh, instead of mr. miller. judge higbee's name will be on the obligations. when you receive this, you may expect the other three days later. all the difference will be the time required to go from here to quincy and do the business. some time ago, a petition, signed by the principal inhabitants of this city, praying the postmaster-general to remove the present nauvoo postmaster and appoint another in his stead, was put in the hands of c. a. warren, esq., of quincy, with a request that he would hand it to you about the time you left for washington. we have not yet heard whether mr. warren handed it to you or neglected to do so, but we feel extremely anxious to learn something on the subject, as the citizens generally are suffering severely from the impositions and dishonest {267} conduct of the postmaster and those connected with the postoffice in this city. the petition was accompanied by some affidavits, proving that letters had frequently been broken open, money detained, and letters charged twice over, &c, &c., at this office, the repeated occurrence of which circumstances caused the people to be anxious for an immediate change. it will be seen by the petition, that i was nominated for the office. i can only say that, if i receive the appointment, i shall do my utmost to give general satisfaction. whoever may be appointed, it is necessary, in my estimation, to have it done as soon as circumstances will possibly admit. accept, sir, of my sincere acknowledgments for past favors, which are not forgotten, and accept of the best wishes and sincere thanks of yours respectfully, joseph smith. by william clayton, his agent. spent most of the day in conversation with parley p. pratt and others. revelation. [a] [footnote a: see doctrine and covenants, sec. cxxix.] _three grand keys by which good or bad angels or spirits may be known--revealed to joseph the prophet, at nauvoo, illinois, february 9, 1843_. there are two kinds of beings in heaven--viz., angels, who are resurrected personages, having bodies of flesh and bones. for instance, jesus said, "handle me and see, for a spirit hath not flesh and bones, as ye see me have." 2nd. the spirits of just men made perfect--they who are not resurrected, but inherit the same glory. when a messenger comes, saying he has a message from god, offer him your hand, and request him to shake hands with you. if he be an angel he will do so, and you will feel his hand. if he be the spirit of a just man made perfect, he will come in his glory; for that is the only way he can appear. ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. if it be the devil as an angel of light, when you ask him to shake hands he will offer you his hand, and you will not feel anything; you may therefore detect him. these are three grand keys whereby you may know whether any administration is from god. [sidenote: items of the prophet's experience.] a man came to me in kirtland, and told me he had seen an angel, and described his dress. i told him he had seen no angel, and that there was no such dress in heaven. he grew mad, and went into the street and commanded fire to come {268} down out of heaven to consume me. i laughed at him, and said, you are one of baal's prophets; your god does not hear you; jump up and cut yourself; and he commanded fire from heaven to consume my house. when i was preaching in philadelphia, a quaker called out for a sign. i told him to be still. after the sermon, he again asked for a sign. i told the congregation the man was an adulterer; that a wicked and adulterous generation seeketh after a sign; and that the lord had said to me in a revelation, that any man who wanted a sign was an adulterous person. "it is true," cried one, "for i caught him in the very act," which the man afterwards confessed, when he was baptized. [sidenote: boston conference.] a conference was held at boylston hall, boston, when fourteen branches of the church in boston and the vicinity were represented, comprising seven hundred and ninety-three members, thirty-three elders, forty-three lesser officers, most of whom had been raised up in about fifteen months. elder george j. adams, e. p. maginn, erastus snow, erastus h. derby, and others, took active parts in the conference. [sidenote: interview with john. b. cowan.] _friday, 10_.--after conversation with mr. john b. cowan, and others, i reviewed the history of the mob in hiram, portage county, ohio, on the 25th of march 1832, and my first journey to missouri. at three o'clock, afternoon, attended a council of the twelve apostles at my house. of the twelve there were present brigham young, heber c. kimball, orson hyde, parley p. pratt, orson pratt, wilford woodruff, john taylor, george a. smith and willard richards. i requested that all business be presented briefly and without comments, and told the council that i had an interview with mr. cowan this morning; that he was delegated by the inhabitants of shokoquon (which is twenty miles above this place on the river) to come to nauvoo, and petition that "a talented mormon preacher take up his residence with them, they would find him a good house and give him support, and {269} with liberty for him to invite as many 'mormons' to settle in that place as may please so to do." council decided that brother john bear go and preach to them. i suggested that a general meeting be called in the city in relation to the postoffice and other things, and instructed the council to call elder george j. adams to nauvoo, with his family, and to say that he is ordered to come by the first presidency, and that he preach no more till he comes. [sidenote: case of oliver olney.] at five o'clock, i opened a mayor's court at my house, when john d. parker, deputy sheriff, presented oliver olney before the court for stealing goods from the store of moses smith on the 23rd of january, when olney declared before the court that he had been visited many times by the ancient of days; that he sat with him on the 9th, 10th and 11th of last june, and should sit in counsel again with him on tuesday next; that he had had a mission from him to the four quarters of the world; that he had been and established the twelve stakes of zion, and had visited them all, except one in the south; that he had suffered much for two or three years for want of clothing; that he despised a thief, except when he stole to clothe himself; that he opened the store of moses smith on the 23rd of january, and took out the goods then present (several hundred pieces) hid them in the cornfield, and carried them home from time to time, under the same roof with mr. smith, and that no one knew anything about the robbery but himself. olney was once a member of the church of jesus christ of latter-day saints, but had been cut off a considerable time previous. he declared that the church never taught him to steal; and i have written his voluntary confession here, that others may take warning and behave themselves in such a manner that they shall not be cut off the church; for if they are the spirit of the living god will depart from them, and they may be left to a {270} worse spirit of delusion and wickedness than even oliver olney, who never saw the ancient of days nor anything like him. but on the testimony presented, i bound him over to the next circuit court for trial, in the sum of five thousand dollars; and for want of bail, he was committed to carthage jail. _saturday 11_.--this day had an interview with elder rigdon and his family. they expressed a willingness to be saved. good feelings prevailed, and we again shook hands together. [sidenote: the prophet on pay for public service.] at ten o'clock attended the city council. i prophesied to james sloan, city recorder, that it would be better for him ten years hence, not to say anything more about fees; and addressed the new council, urging the necessity of their acting upon the principle of liberality, and of relieving the city from all unnecessary expenses and burdens, and not attempt to improve the city, but enact such ordinances as would promote peace and good order; and the people would improve the city; capitalists would come in from all quarters and build mills, factories, and machinery of all kinds; new buildings would arise on every hand, and nauvoo would become a great city. i prophesied that if the council would be liberal in their proceedings, they would become rich, and spoke against the principle of pay for every little service rendered, and especially of committees having extra pay for their services; reproved the judges of the late election for not holding the polls open after six o'clock, when there were many wishing to vote. dr. robert d. foster took an active part in electioneering for the opposition ticket and obstructing the passage to the polls. the council elected james sloan, city recorder; henry g. sherwood, marshal; william clayton, treasurer; approved w. w. phelps as mayor's clerk; dimick b. huntington, william d. huntington, lewis robison and john barker, constables; alanson ripley, surveyor; james allred, supervisor of streets; dimick b. huntington, {271} coroner; james sloan, notary public; theodore turley, weigher and sealer; h. g. sherwood, market master; w. w. phelps, fire warden; sidney rigdon, city attorney; and samuel bennett, market inspector for the city. a board of health was established, to consist of joseph smith, william law, william marks and samuel bennett. [sidenote: nauvoo market place proposed.] the council resolved that a market be established in the city. it was proposed to build two markets. but i told the council that if we began too large, we should do nothing; we had better build a small one at once, to be holden by the corporation; and that if that would support itself, we could go on to build another on a larger scale; that the council should hold an influence over the prices of markets, so that the poor should not be oppressed, and that the mechanic should not oppress the farmer; that the upper part of the town had no right to rival those on the river. here, on the bank of the river, was where we first pitched our tents; here was where the first sickness and deaths occurred; here has been the greatest suffering in this city. we have been the making of the upper part of the town. we have located the temple on the hill, and they ought to be satisfied. we began here first; and let the market go out from this part of the city; let the upper part of the town be marketed by wagons, until they can build a market; and let the first market be established on the rising ground on main street, about a quarter of a mile north of the river. council continued through the day. mother came to my house to live. elders young and richards wrote george j. adams, notifying him to come to nauvoo, according to the decision of the council, and answer to the charges of adultery which had been preferred against him, before the first presidency. [sidenote: the prophet on "millerism."] _sunday, 12_.--seven or eight young men came to see me, part of them from the city of new york. they {272} treated me with the greatest respect. i showed them the fallacy of mr. miller's _data_ concerning the coming of christ and the end of the world, or as it is commonly called, millerism, [b] and preached them quite a sermon; that error was in the bible, or the translation of the bible; that miller was in want of correct information upon the subject, and that he was not so much to blame as the translators. i told them the prophecies must all be fulfilled; the sun must be darkened and the moon turned into blood, and many more things take place before christ would come. [footnote b: millerism here referred to is the sum of the doctrines taught by william miller, an american religious zealot who emphasized in his religious teachings the millennial reign of christ on earth, which reign, he declared, as early as 1831, would commence in the year 1843. his predictions were based largely upon computations of time on the prophecies of daniel and the book of revelation. after the great disappointment which came to his followers in 1843, they abandoned all attempts at fixing the date on which the second advent of christ would take place, but otherwise continued to believe in the doctrines advocated by mr. miller. "there are several divisions or sects of adventists, the principal of which are: the advent christians, the largest; the seventh-day adventists, much smaller, but more compactly organized; and the evangelical adventists, the smallest. the members of the first two believe in the final annihilation of the wicked, which those of the third reject. the second observe the seventh day as the sabbath, and believe in the existence of the spirit of prophecy among them; they maintain missions in various parts of the world, and a number of institutions at battle creek, michigan, their headquarters."--_century dictionary_.] _monday, 13_.--elder rigdon came in early in the morning, and gave a brief history of our second visit to jackson county, missouri. i then read awhile in german and walked out in the city with elder hyde, returning at twelve o'clock. brother john c. annis called for counsel. the marshal called, and informed me that mr. rollison was trying to get the postoffice, and that dr. r. d. foster was the first to sign the petition. i gave instruction about a bond for a part of a lot to brother john oakley. a quarter before four, went to the printing office with brother w. w. phelps. i spent the evening at elder orson hyde's. in the course of conversation i remarked that those brethren who came here having money, and purchased without the {273} church and without counsel, must be cut off. this, with other observations, aroused the feelings of brother dixon, from salem, massachusetts, who was present, and he appeared in great wrath. i received the following communication: _rigdon's suggested petition as to nauvoo postmaster_. _to the hon. mr. bryant, second assistant postmaster-general:_ we, your petitioners, respectfully beg leave to submit that as an attempt is now, by certain individuals, being made to place the postoffice in this place into the hands of william h. rollison, a stranger in our place, and one whose conduct since he came here, has been such as to forbid our having confidence in him; and we do hope and pray, both for ourselves, and that of the public, that he may not receive the appointment of postmaster in nauvoo, illinois, but that the present postmaster may continue to hold the office. brother joseph smith, if the foregoing can have a number of respectable subscribers, i believe rollison cannot get the office. i should like to have it so as to send it on sunday's mail. respectfully, sidney rigdon. _tuesday, 14_.--sent william clayton to quincy, and by him deposited five hundred dollars with general leach, for mr. walsh, for land which lies between my farm and the city, agreeable to my letter to judge young. read proof of the "doctrine and covenants" with brother phelps. read in german from half-past nine to eleven, forenoon. had the stove removed from the large room in my house into a small brick building which was erected for a smoke house, designing to use it for a mayor's office, until i could build a new one. had much conversation with mr. cowan and various individuals. sold dr. richards a cow. _wednesday, 15_.--this morning i spent some time in changing the top plate of the office stove, which had been put together wrong. read a libelous letter in the _alton telegraph_, written to mr. bassett, of quincy, concerning judge pope, mr. butterfield, and the ladies attending my late trial at springfield; and published the following letter in the_ times and seasons_: {274} _joseph smith's parable--the lions of the press_. _mr. editor:_ sir:--ever since i gave up the editorial department of the _times and seasons_, i have thought of writing a piece for publication, by way of valedictory, as is usual when editors resign the chair editorial. my principal remarks i intend to apply to the gentlemen of the quill, or, if you please, that numerous body of respectable gentlemen who profess to regulate the tone of the public mind in regard to politics, morality, religion, literature, the arts and sciences, &c., &c.,--viz., the editors of the public journals; or, if you please, i will designate them the lions of the forest. this latter cognomen, sir, i consider to be more appropriate because of the tremendous noise that they make when they utter their voice. it came to pass that, as i went forth like a young fawn, one day, to feed upon the green grass in my pasture, an ass saw me and brayed, and made a great noise, which a neighboring lion hearing, roared, even as a lion roareth when he beholds his prey. at the sound of his voice, the beasts of the field were alarmed, and the lions in the adjoining jungles pricked up their ears and roared in their turn; and behold all the lions of the forest, alarmed by their noise, opened their mouths and uttered forth their voice, which was as the roaring of a cataract, or as the voice of thunder; so tremendous was their roaring, that the trees of the forest shook, as if they were shaken by a mighty wind, and all the beasts of the forest trembled as if a whirlwind were passing. i lifted up mine eyes with astonishment when i heard the voice of the lions, and saw the fury of their rage. i asked, is it possible that so many lords of the forest, such noble beasts should condescend to notice one solitary fawn that is feeding alone upon his pasture, without attempting to excite either their jealousy or anger? i have not strayed from the fold, nor injured the trees of the forest, nor hurt the beasts of the field, nor trampled upon their pasture, nor drunk of their streams. why, then, their rage against me? when lo! and behold! they again uttered their voices, as the voice of great thunderings, and there was given unto them the voice of men; but it was difficult for me to distinguish what was said among so many voices; but ever and anon i heard a few broken, incoherent sentences like the following: "murder! desolation! bloodshed! arson! treason! joe smith and the mormons! our nation will be overturned! the impostor should be driven from the state! the fawn will be metamorphosed into a lion--will devour all the beasts of the field, destroy all the trees of the forest, and tread under foot all the rest of the lions!" i then lifted up my voice and said, hear me, ye beasts of the forest! and all ye great lions, pay attention! i am innocent of the things {275} whereof ye accuse me. i have not been guilty of violating your laws, nor of trespassing upon your rights. my hands are clean from the blood of all men, and i am at the defiance of the world to substantiate the crimes whereof i am accused; wherefore, then should animals of your noble mien stoop to such little jealousies, such vulgar language, and lay such unfounded charges at the door of the innocent? it is true that i once suffered an ass to feed in my pasture. he ate at my crib and drank at my waters; but possessing the true nature of an ass, he began to foul the water with his feet, and to trample under foot the green grass and destroy it. i therefore put him out of my pasture, and he began to bray. many of the lions in the adjoining jungles, mistaking the braying for the roaring of a lion, commenced roaring. when i proclaimed this abroad many of the lions began to enquire into the matter. a few, possessing a more noble nature than many of their fellows, drew near, and viewing the animal found that he was nothing more than a decrepit, broken down, worn out ass, that had scarcely anything left but his ears and voice. whereupon many of the lions felt indignant at the lion of warsaw, the lion of quincy, the lion of sangamon, the lion of alton, and several other lions, for giving a false alarm, for dishonoring their race, and for responding to the voice of so base an animal as an ass. and they felt ashamed of themselves for being decoyed into such base ribaldry and foul-mouthed slander. but there were many that lost sight of their dignity, and continued to roar, although they knew well that they were following the braying of so despicable a creature. among these was a great lion, whose den was on the borders of the eastern sea. he had waxed great in strength. he had terrible teeth, and his eyes were like balls of fire. his head was large and terrific, and his shaggy mane rolled with majestic grandeur over his terrible neck. his claws were like the claws of a dragon, and his ribs were like those of a leviathan. when he lifted himself up, all the beasts of the field bowed with respectful deference; and when he spake, the whole universe listened; and the cinders of his power covered creation. his might, his influence, were felt to the ends of the earth. when he lashed his tail, the beasts of the forest trembled; and when he roared, all the great lions and the young lions crouched down at his feet. [c] [footnote c: this alludes to the new york _herald_, published by james gordon bennett, who had been influenced by the misrepresentation of affairs at nauvoo, by john c. bennett.] this great lion lifting up himself and beholding the fawn afar off, he opened his mouth, and, joining in the common roar, uttered the following great swelling yelp:- "_joe smith in trouble_.--by a letter which we published on sunday, {276} from springfield, illinois, it appears that joe smith, the great mormon prophet, has at last given himself up to the authorities of illinois. he is charged with fomenting or conspiring to assassinate governor boggs, of missouri, and is demanded by the functionary of that state of the governor of illinois. joe has taken out a writ of habeas corpus, denying the fact, and is now waiting the decision of the court at springfield. this will bring joe's troubles to a crisis. in the meantime, why does not joe try his power at working a miracle or two? now's the time to prove his mission, besides being very convenient for himself." when i heard it, i said, "poor fellow! how has thy dignity fallen! and how has thy glory departed? thou that once ranked among the foremost of the beasts of the field, as the lord of the forest!--even thou hast condescended to degrade thyself by uniting with the basest of animals, and to join in with the braying of an ass." and now, friend b., allow me to whisper a word in thine ear. dost thou not know that there is a god in the heavens that judgeth--that setteth up one and putteth down another, according to the counsel of his own will? that if thou possessest any influence, wisdom, dominion, or power, it comes from god, and to him thou art indebted for it? that he holds the destiny of men in his power, and can as easily put down as he has raised up? tell me, when hast thou treated a subject of religious and eternal truth with that seriousness and candor that the importance of the subject demands from a man in thy standing, possessing thy calling and influence? as you seem to be quite a theologist, allow me to ask a few questions. why did not god deliver micaiah from the hands of his persecutors? why did not jeremiah "work a miracle or two" to help him out of the dungeon? it would have been "very convenient." why did not zachariah, by a miracle, prevent the people from slaying him? why did not our savior come down from the cross? the people asked him to do it; and besides, he had "saved others," and could not save himself, so said the people. why did he not prove his mission by working a miracle and coming down? why did not paul, by a miracle, prevent the people from stoning and whipping him? it would have been "very convenient." or why did the saints of god in every age have to wander about in sheep-skins or goat-skins, being tempted, tried, and sawn asunder, of whom the world was not worthy? i would here advise my worthy friend, before he talks of "proving missions," "working miracles," or any "convenience" of that kind, to read his bible a little more, and the garbled stories of political demagogues less. i listened, and lo! i heard a voice, and it was the voice of my shepherd, saying, listen, all ye lions of the forest; and all ye beasts of the field, give ear. ye have sought to injure the innocent, and your {277} hands have been lifted against the weak, the injured, and the oppressed. ye have pampered the libertine, the calumniator, and the base. ye have winked at vice, and trodden under foot the virtuous and the pure. therefore hear, all ye lions of the forests: the lord god will take from you your teeth, so that you shall no longer devour. he will pluck out your claws, so that you can no longer seize upon your prey. your strength will fail you in the day of trouble, and your voice will fail, and not be heard afar off; but mine elect will i uphold with mine arm, and my chosen shall be supported by my power. and when mine anointed shall be exalted, and all the lions of the forest have lost their strength, then shall they remember that the lord he is god. joseph smith. i copy the following from the public prints:-_horrors of a british-chinese war_. an english officer, writing to his friend in england, from ching keang foo, says--"i never saw such loss of life and property as took place here: we lost officers and men enough, but it is impossible even to compute the loss of the chinese; for when they found they could stand no longer against us, they cut the throats of their wives and children, or drove them into wells and ponds, and then destroyed themselves. in many houses there were from eight to twelve bodies, and i myself have seen a dozen women and children drowning themselves in a small pond the day after the fight. the whole of the city and suburbs are a mass of ruins: whole streets have been burnt down." oh, the horrors of christian warfare! about one o'clock in the afternoon i started for shokoquon, with mr. john b. cowan and elders orson hyde and parley p. pratt, in sleighs. when we came on the prairie, it was so extremely cold, i proposed to mr. cowan to wait till tomorrow; but he chose to go forward, and we arrived in safety at mr. rose's, where we had supper; and in the evening i gave a long exposition of millerism. that night i slept with mr. cowan. {278} chapter xv. visit of the prophet to shokoquon--wood cutting bee--the prophet's speech on conditions at nauvoo--on the coming of the son of man. [sidenote: the visit to shokoquon.] _thursday, february 16, 1843_.--after breakfast, we [the prophet, mr. cowan and their party] proceeded towards shokoquon. after traveling five miles, brothers hyde and pratt's sleigh upset. brother hyde hurt his hand; the horse ran away, and we brought it back. after dinner, at mcqueen's mills, we went to shokoquon, viewed the place and found it a very desirable location for a city, when we returned to the place where we dined. elder hyde prayed and i preached to a large and attentive audience two hours (from rev. xix, 10), and proved to the people that any man that denied himself as being a prophet was not a preacher of righteousness. they opened their eyes, and appeared well pleased. when we had returned as far as mcqueen's mills, mr. cowan halted and proposed to call. while waiting a moment, mr. crane's horse, (mr. crane came with our company,) which was behind us, ran and jumped into our sleigh as we jumped out, and thence over our horse and the fence, sleigh and all, the sleigh being still attached to the horse, and the fence eight rails high; and both horses ran over lots and through the woods, clearing themselves from the sleighs, and had their frolic out without hurting themselves or drivers. it was a truly wonderful feat, and as wonderful a deliverance for the parties. we took supper at mr. crane's, and i stayed at mr. rose's that night. {279} dr. richards invited the brethren to come to my house on monday next to chop and pile up my wood. [sidenote: the prophet at home.] _friday, 17_.--mr. cowan returned with me to my house, where we arrived about noon; and i enjoyed myself by my own fireside with many of my friends around me, the remainder of the day. mr. cowan proposed to give me one-fourth of the city lots in shokoquon. _saturday, 18_.--mostly about home and at the office. several called for counsel on points of law. esquire warren, of quincy, called on me. he had hurt his horse, and said it was not the first time he had missed it by not following my advice. while at dinner, i remarked to my family and friends present, that when the earth was sanctified and became like a sea of glass, it would be one great urim and thummim, and the saints could look in it and see as they are seen. [a] [footnote a: this is the first mention made in the history of the prophet of this idea which receives its fuller development in "important items of instruction" given by him on the second of april, 1843, and found at length in the doctrine and covenants, section 130. in these "items of instruction" we learn that the place where god resides is a great urim and thummim, that the earth itself when sanctified and made an immortal sphere will be a urim and thummim to the inhabitants who dwell upon it, whereby all things pertaining to inferior kingdoms will be revealed to them, and to each of such inhabitants an individual urim and thummim will be given through which knowledge pertaining to kingdoms of a higher order will be revealed.] _letter of the twelve--calling for assistance for the prophet_. the twelve to the church of jesus christ of latter-day saints in la harpe, greeting:- beloved brethren:--we wish to present, briefly, one important item for your serious consideration. our beloved president joseph smith is now delivered from the prosecution and oppression from without, by which he has been bound, and also by the same process has been relieved of his property; so that he has nothing now to hinder his devoting his time to the history of the church and the spiritual interest thereof, except he has to spend his time in gathering food for his family. this is the point, brethren, whether you will do your duty in supplying the president with food, that he may attend to the business of the {280} church, and devote his whole time to the spiritual affairs thereof; or shall he attend to your business [i. e., that which the saints ought to do for the prophet] by running here and there for a bushel of wheat or a pound of beef and pork, while the revelations to the church cease? this question is for the church to answer. therefore we call upon the brethren in la harpe at this time, for immediate relief. you are all well aware that we do not raise wheat, corn, beef, pork, tallow, lard, butter, eggs, and provisions and vegetables in the city, such as you all use, not excepting cotton, or woollen goods, or groceries, [a fact] which you are all well acquainted with. and we are the same kind of beings in nauvoo as in the country; and what you raise and eat in la harpe, we would eat in nauvoo, if we could get it, our president not excepted. and everything which is required to fill a larder in la harpe is required in this place; and by this you may know what is wanting by our president to prosecute the lord's work and bring about your salvation. brethren, we hope you will give an immediate answer to this by loaded teams or letter. brigham young, president. willard richards, clerk. nauvoo, february 18, 1843. [sidenote: settlement of a difficulty.] _sunday, 19_.--spent the day from nine in the morning till midnight, in the high council, who were attending to the case of wilson law and uriel c. nickerson, who were in dispute about the title to certain lands on the island. after hearing the testimony, i explained the laws of the united states, iowa, and illinois, and showed that nickerson had the oldest claim and best right, and left it for law to say how much nickerson should have; and the parties shook hands, in token of a settlement of all difficulties. the following is copied from the _times and seasons:--_ _letter of sidney rigdon to alfred stokes--correcting misrepresentations of nauvoo affairs_. nauvoo, illinois. february 19, 1843. _mr. alfred edward stokes_. dear sir:--in obedience to your request, i send you one number of each of the papers published in this place. i am well aware that designing men, for sinister purposes, have put in circulation reports concerning {281} the people here, which are so monstrous that it is a matter of surprise how any rational being could profess to believe them at all. if i were even to profess to believe such incredible and ridiculous nonsense about any people, i should consider the public would have sufficient cause to scorn me as the mere tool of corrupt and foul slanderers: but anything to stop the progress of that which cannot be stopped by fact and scripture truth. that man must have a large stock of moral courage who dare in anywise profess belief in such outlandish representations as are made in the public papers concerning the people of nauvoo, and circulated orally by wicked and designing men. the old, stale story about common stock, in defiance of fact and truth, it would appear by your letter and that of your friend evans, is professedly believed by the people in the vicinity of waynesville, ohio. this falsehood was invented by an ignorant blockhead, by the name of matthew clapp, who, for want of any other means to stop the progress of truth in its more incipient stages, invented this falsehood, and, finding it took with persons of his own stamp, circulated it with untiring perseverance, in direct opposition to the testimony of his senses, knowing, at the time he commenced circulating it, that it was false. he was a preacher of the campbellite faith. it would require the ignorance of barbarians and the credulity of savages to attempt a belief in the falsehoods which are circulated against the saints with great zeal by many. i have never supposed that the authors of these defamatory tales ever expected the public would believe them; but they expected that men of corrupt minds, like themselves, would profess to believe them; neither do i now believe that those who profess to believe them do actually believe one word of them; but they profess to do it, thinking that, by so doing, they can make some headway against us: but it is a vain attempt; for every attempt of the kind has only excited inquiry, awakened curiosity, and caused investigation, which have, in every instance, resulted in an increase of members to the church; so that we grant full license to all defamers to do their uttermost. our city is a great thoroughfare: people of all classes are crowding into it; multitudes who do not belong to the church of latter-day saints are seeking locations where they can prosecute their respective callings. if you wish the papers, you can put the money into a letter, and the postmaster at your place will send it without expense. yours, with respect, sidney rigdon, p.m. [sidenote: beginning of the work in south wales.] elder william henshaw having been directed by elder lorenzo snow to go to south wales, he commenced {282} preaching in the english language privately to several families in pen y darren, near merthyr tydvil, glamorganshire. a number of the people believed his testimony, and this day he baptized william rees davis, his wife, and two of his sons, and commenced preaching publicly in brother davis's house, about one-third of the people only understanding the english language. [sidenote: wood-cutting bee at the prophet's home.] _monday, 20_.--about seventy of the brethren came together, according to previous notice, and drawed, sawed, chopped, split, moved, and piled up a large lot of wood in my yard. the day was spent by them with much pleasantry, good humor and feeling. a white oak log, measuring five feet four inches in diameter was cut through with a cross-cut saw, in four-and-a-half minutes, by hyrum dayton and brother john tidwell. this tree had been previously cut and hauled by my own hands and team. from nine to eleven this morning, i was reading in german; and from eleven to twelve, held mayor's court on assumpsit, charles r. dana, _v_. william b. brink, which was adjourned ten days. last night, arthur milliken had a number of books stolen, and found them this afternoon in brother hyrum's hayloft. two boys, thomas morgan and robert taylor, were arrested on suspicion and brought before me for examination. after a brief investigation, the court adjourned until ten o'clock tomorrow morning. [sidenote: the prophet a peace maker.] while the court was in session, i saw two boys fighting in the street, near mills' tavern. i left the business of the court, ran over immediately, caught one of the boys (who had begun the fight with clubs,) and then the other; and, after giving them proper instruction, i gave the bystanders a lecture for not interfering in such cases, and told them to quell all disturbances in the street at the first onset. i returned to the {283} court, and told them that nobody was allowed to fight in nauvoo but myself. in the evening, called at brother heber c. kimball's. john quincy adams presented to the house of representatives of the united states a petition signed by 51,863 citizens of massachusetts, praying congress to pass such acts and propose such amendments to the constitution as would separate the petitioners from all connection with the institution of slavery. [b] [footnote b: this was but one of a series of such petitions from new england which mr. adams presented to the house of representatives. in fact upon his entrance as a member of the house, in 1831, (following his term as president of the united states) he had begun an agitation of the slavery question in congress, but his contention in the main was for the maintenance of the sacred right of petition by the people, which right had undoubtedly been abridged by some unwise resolutions that had been adopted by the congress of the united states. in 1838 a set of resolutions was adopted in the house by a vote of 146 to 52, in which, among other things, it was "resolved, that petitions for the abolition of slavery in the district of columbia and territories of the united states, and against the removal of slaves from one state to another, was part of the plan of operation set on foot to affect the institution of slavery in the southern states and thus tending, indirectly, to destroy that institution within their limits. * * * and that every petition, memorial, resolution, proposition, or paper touching or relating in any way or to any extent whatever to slavery as aforesaid, or the abolition thereof, shall on presentation thereof, without any further question thereon, be laid upon the table without being debated, printed, or referred." in the congress of 1842, notwithstanding these resolutions, mr. adams, in january, presented a petition from the citizens of haverhill, massachusetts, "praying the immediate adoption of measures peaceably to desolve the union of these states, signed by benjamin emerson and four hundred and fifty-six other persons, in which the reasons of the petition were set forth with instructions to report an answer to the petitioners showing the reasons why the prayer of it ought not to be granted." (stephens' history of the u. s.) mr. adams of course had no sympathy with this and many other petitions that he presented, but he held the right of petition to be sacred, and he continued the fight for it until he saw such changes in the rules of the house of representatives as allowed petitions on the question of slavery to be received without objection and freely discussed.] _tuesday, 21_.--opened mayor's court at ten o'clock forenoon, according to adjournment. robert taylor was again brought up for stealing, and thomas morgan for receiving the books, [referred to above] and each sentenced to six months imprisonment in carthage jail. [sidenote: temple workers' difficulties.] at eleven i went to the temple, and found a large assembly, and brother haws preaching about the nauvoo house; after which, mr. {284} lucian woodworth, the architect of the house, continued the subject and said "when i have had a pound of meat or a quart of meal, i have divided with the workmen. ['pretty good doctrine for paganism,' said i. at this time mr. woodworth was not baptized, and called himself the pagan prophet.] we have had about three hundred men on the job, and some of the best men in the world. those that have not complained i want to continue with me; and those that hate 'mormonism' and everything else that's good, i want them to get their pay and run away as quickly as possible." when mr. woodworth had done speaking, i addressed the multitude in substance as follows:-_remarks of the prophet to workmen on the temple_. well, the pagan prophet has preached us a pretty good sermon this morning, and i don't know that i can better it much; but i feel disposed to break off the yoke of oppression, and say what i have a mind to. if the pagans and the pagan prophet feel more for our prosperity than we do for ourselves, it is curious; i am almost converted to his doctrine. he has prophesied that if these buildings go down, it will curse the place. i verily know it is true. let us build the temple. there may be some speculations about the nauvoo house, say some. some say, because we live on the hill, we must build up this part on the hill. does that coat fit you, dr. foster? (foster: "pretty well.") put it on, then. this is the way people swell, like the toad in the fable. they'll come down under the hill among little folks and say, "brother joseph, how i love you; can i do anything for you?" and then go away secretly and get up opposition, and sing out our names to strangers and scoundrels with an evil influence. i want all men to feel for me, when i have shook the bush and borne the burden in the heat of the day; and if they do not, i speak in authority, in the name of the lord god, they shall be damned. some say that the people on the flats are aggrandizing themselves by the nauvoo house. but who laid the foundation of the temple? brother joseph, in the name of the lord,--not for his aggrandizement, but for the good of the whole of the saints. our speculators say "poor folks on the flat are down, and keep them down." how the nauvoo house cheats this man and that man, say the speculators. those who report such things as facts ought to hide their heads in hollow pumpkins, and never take them out again. {285} the first principle brought into consideration is aggrandizement. some think it unlawful; but it is lawful with any man, while he has a disposition to aggrandize all around him. it is a false principle for a man to aggrandize himself at the expense of another. everything that god does is to aggrandize his kingdom. and how does he lay the foundation? "build a temple to my great name, and call the attention of the great, the rich, and the noble." but where shall we lay our heads? in an old log cabin. i will whip hirum kimball and esquire wells, and everybody else, over dr. foster's head, who, instead of building the nauvoo house, build a great many little skeletons. see dr. foster's mammoth skeletons rising all over the town; but there is no flesh on them; they are all for personal interest and aggrandizement. but i do not care how many bones there are in the city; somebody may come along and clothe them. see the bones of the elephant yonder, (as i pointed to the big house on mulholland street, preparing for a tavern, as yet uncovered,) the crocodiles and man-eaters all about the city, such as grog shops, and card shops, and counterfeit shops, &c., got up for their own aggrandizement, and all for speculation, while the nauvoo house is neglected. those who live in glass houses should not throw stones. the building of the nauvoo house is just as sacred in my view as the temple. i want the nauvoo house built. it _must_ be built. our salvation [as a city] depends upon it. when men have done what they can or will do for the temple, let them do what they can for the nauvoo house. we never can accomplish one work at the expense of another. there is a great deal of murmuring in the church about me; but i don't care anything about it. i like to hear it thunder, and i like to hear the saints grumble; for the growling dog gets the sorest head. if any man is poor and afflicted, let him come and tell of it, and not complain or grumble about it. the finishing of the nauvoo house is like a man finishing a fight; if he gives up, he is killed; if he holds out a little longer, he may live. i'll tell you a story: a man who whips his wife is a coward. when i was a boy, i once fought with a man who had whipped his wife. it was a hard contest; but i still remembered that he had whipped his wife; and this encouraged me, and i whipped him till he said he had enough. brethren, hurry on to the nauvoo house thus, and you will build it. you will then be on pisgah's top, and the great men will come from the four quarters of the earth--will pile the gold and silver into it till you are weary of receiving them; and if you are not careful, you will be lifted up, and become full of pride, and will be ready to destroy yourselves, and they will cover up and clothe all your former sins and, according to the scripture, will hide a multitude of sins; and you {286} will shine forth fair as the sun, clear as the moon, and you will become terrible, like an army with banners. i will say to those who have labored on the nauvoo house, and cannot get their pay--be patient; and if any man takes the means which are set apart for the building of that house, and applies it to his own use, let him, for he will destroy himself. if any man is hungry, let him come to me, and i will feed him at my table. if any are hungry or naked, don't take away the brick, timber and materials, that belong to that house, but come and tell me, and i will divide with them to the last morsel; and then if the man is not satisfied, i will kick his backside. there is a great noise in the city, and many are saying there cannot be so much smoke without some fire. well, be it so. if the stories about joe smith are true, then the stories of john c. bennett are true about the ladies of nauvoo; and he says that the ladies' relief society are all organized of those who are to be the wives of joe smith. ladies, you know whether this is true or not. it is no use living among hogs without a snout. this biting and devouring each other i cannot endure. away with it. for god's sake, stop it. there is one thing more i wish to speak about, and that is political economy. it is our duty to concentrate all our influence to make popular that which is sound and good, and unpopular that which is unsound. 'tis right, politically, for a man who has influence to use it, as well as for a man who has no influence to use his. from henceforth i will maintain all the influence i can get. in relation to politics, i will speak as a man; but in relation to religion i will speak in authority. if a man lifts a dagger to kill me, i will lift my tongue. when i last preached, i heard such a groaning, i thought of the paddy's eel. when he tried to kill it, he could not contrive any better way to do it, so he put it into the water to drown it; and as it began to come to, "see," said he, "what pain it is in; how it wiggles its tail." so it is with the nation: the banks are failing, and it is our privilege to say what kind of currency we want. we want gold and silver to build the temple and nauvoo house: we want your old nose-rings, and finger rings, and brass kettles no longer. if you have old rags, watches, guns, &c., go and peddle them off, and bring the hard metal; and if we will do this by popular opinion, we shall have a sound currency. send home all bank notes, and take no more paper money. let every man write back to his neighbors before he starts for home to exchange his property for gold and silver, that he may fulfil the scripture, and come up to zion, bringing his gold and silver with him. i have contemplated these things a long time, but the time had not come for me to speak of them till now. i would not do as the nauvoo house committee have done--{287}sell stock for an old store-house, where all the people who tried to live in it died, and put that stock into a man's hands to go east and purchase rags to come here and build mammoth bones with. as a political man, in the name of old joe smith, i command the nauvoo house committee not to sell stock in the nauvoo house without the gold or silver. we must excuse brother snider, for he was in england when the committee sold stock for the store-house. i leave this subject. this meeting was got up by the nauvoo house committee. the pagans, roman catholics, methodists and baptists shall have place in nauvoo--only they must be ground in joe smith's mill. i have been in their mill. i was ground in ohio and york states, in a presbyterian smut machine, and the last machine was in missouri; and the last of all, i have been through the illinois smut machine; and those who come here must go through my smut machine, and that is my tongue. as i closed, dr. robert d. foster remarked to the assembly--"much good may grow out of a very little, and much good may come out of this. if any man accuses me of exchanging nauvoo stock for rags, &c., he is mistaken. i gave a thousand dollars to this house, (this he said upon his own responsibility) and fifty dollars to the relief society, and some to fullmer to get stone to build joseph a house; and i mean to build joseph a house, and you may build this, and i will help you. i mean to profit by this: and i will divide the mammoth bones with you. i am guilty of all of which i have been charged. i have signed my name to a petition to have william h. rollison to have the postoffice. i did not then know of a petition for joseph smith." i replied--"i thought i would make a coat; but it don't fit the doctor only in the postoffice. if it does fit any one let him put it on. the doctor's mammoth bones are skeletons, and as old ezekiel said, i command the flesh and sinews to come upon them, that they may be clothed." _wednesday, 22_.--at nine this morning brother abel owen presented a claim of considerable amount against carter, cahoon & co., kirtland, and notes of oliver granger of about $700 for payment. he said he was poor and unable to labor, and wanted something to live on. i told him to burn the papers, and i would help him. he gave me the papers, and i gave him an order on mr. cowan for fifteen dollars worth of provisions. this was a gift, as the church was not obligated to pay those debts. i rode about the city with mr. cowan during the day, and also read german. {288} the latest accounts from the east indies state that the cholera was raging in burmah, asia, to a fearful extent, whole villages in the interior had become desolate either by flight or death. _thursday, 23_.--this morning read german and rode out a few miles, but did not get off my horse. in the afternoon mr. bagby called to collect county and state taxes. brother dixon called concerning some lost or stolen property. i burned twenty-three dollars of city scrip, and while it was burning, said, "so may all unsound and uncurrent money go down!" gave my clerk instructions not to pay any more taxes on the hotchkiss purchase. elder amasa lyman started for shokoquon this morning and commenced preaching in that place. filed my bond as mayor of the city of nauvoo. _friday, 24_.--rode out with elder brigham young; dined from home; called on dr. foster; had some conversation about the postoffice and several other matters; returned to my office; and at three o'clock walked out with elder young. in reply to w. w. phelps's _vade mecum_, or "go with me," of 20th of january last, i dictated an answer: [it consisted of the "revelation known as the vision of the three glories," doctrine and covenants, section lxxvi, made into verse.] _saturday, 25_.--this morning brother samuel c. brown made me a present of a gold watch. spent the forenoon in the city council. the council passed "an ordinance in relation to interments," "an ordinance in relation to the duties of city attorney," and "an ordinance concerning a market on main street." stephen markham resigned his office as an alderman, and wilson law was elected to fill his place. at three o'clock the council assembled after an adjournment for dinner. the subject of a sound currency for the city having previously arisen, i addressed the council at {289} considerable length, giving, amongst others, the following hints. _views of the prophet on constitutional powers_. situated as we are, with a flood of immigration constantly pouring in upon us, i consider that it is not only prudential, but absolutely necessary to protect the inhabitants of this city from being imposed upon by a spurious currency. many of our eastern and old country friends are altogether unacquainted with the situation of the banks in this region of country; and as they generally bring specie with them, they are perpetually in danger of being gulled by speculators. besides there is so much uncertainty in the solvency of the best of banks, that i think it much safer to go upon the hard money system altogether. i have examined the constitution upon this subject and find my doubts removed. the constitution is not a law, but it empowers the people to make laws. for instance, the constitution governs the land of iowa, but it is not a law for the people. the constitution tells us what shall not be a lawful tender. the 10th section declares that nothing else except gold and silver shall be lawful tender, this is not saying that gold and silver shall be lawful tender. it only provides that the states may make a law to make gold and silver lawful tender. i know of no state in the union that has passed such a law; and i am sure that illinois has not. the legislature has ceded up to us the privilege of enacting such laws as are not inconsistent with the constitution of the united states and the state of illinois; and we stand in the same relation to the state as the state does to the union. the clause referred to in the constitution is for the legislature--it is not a law for the people. the different states, and even congress itself, have passed many laws diametrically contrary to the constitution of the united states. the state of illinois has passed a stay law making property a lawful tender for the payment of debts; and if we have no law on the subject we must be governed by it. shall we be such fools as to be governed by its laws, which are unconstitutional? no! we will make a law for gold and silver; and then the state law ceases and we can collect our debts. powers not delegated to the states or reserved from the states are constitutional. the constitution acknowledges that the people have all power not reserved to itself. i am a lawyer; i am a big lawyer and comprehend heaven, earth and hell, to bring forth knowledge that shall cover up all lawyers, doctors and other big bodies. this is the doctrine of the constitution, so help me god. the constitution is not law to us, but it makes provision for us whereby we can make laws. where it provides that no one shall be hindered from worshiping god according {290} to his own conscience, is a law. no legislature can enact a law to prohibit it. the constitution provides to regulate bodies of men and not individuals. alderman wells and counselor orson pratt objected to the ordinance regulating the currency from taking immediate effect. orson spencer and brigham young spoke in favor of the bill. i invited w. w. phelps and dr. willard richards, who were present, to give their opinion on the bill. they both spoke in favor of a gold and silver currency, and that it take immediate effect in the city. the bill was postponed until the next council. _sunday, 26_.--at home all day. my mother was sick with inflammation of the lungs, and i nursed her with my own hands. _monday, 27_.--i nursed my mother most of the day, who continued very sick. i issued a search warrant for brother dixon to search -----fidler's and john eagle's houses for a box of stolen shoes. _tuesday, 28_.--mostly with my mother and family. mr. john brassfield, with whom i became acquainted in missouri, called on me and spent the day and night. in the afternoon, mother was somewhat easier; and at four o'clock i went to elder orson hyde's to dinner. i saw a notice in the chicago _express_ that one hyrum redding had seen the sign of the son of man, &c.; and i wrote to the editor of the _times and seasons_, as follows: _the "sign" of the son of man_. sir:--among the many signs of the times and other strange things which are continually agitating the minds of men, i notice a small speculation in the _chicago express_, upon the certificate of one hyrum redding, of ogle county, illinois, stating that he has seen the sign of the son of man as foretold in the 24th chapter of matthew. the slanderous allusion of a "seraglio" like the grand turk, which the editor applies to me, he may take to himself, for, "out of the abundance of the heart the mouth speaketh." every honest man who has visited the city of nauvoo since it existed, can bear record of better things, and place me in the front ranks of those who are known to do {291} good for the sake of goodness, and show all liars, hypocrites and abominable creatures that, while vice sinks them down to darkness and woe, virtue exalts me and the saints to light and immortality. the editor, as well as some others, "thinks that joe smith has his match at last," because mr. redding thinks that he has seen the sign of the son of man. but i shall use my right, and declare that, notwithstanding mr. redding may have seen a wonderful appearance in the clouds one morning about sunrise (which is nothing very uncommon in the winter season,) he has not seen the sign of the son of man, as foretold by jesus; neither has any man, nor will any man, until after the sun shall have been darkened and the moon bathed in blood; for the lord hath not shown me any such sign; and as the prophet saith, so it must be--"surely the lord god will do nothing, but he revealeth his secret unto his servants the prophets." (see amos 3: 7.) therefore hear this, o earth: the lord will not come to reign over the righteous, in this world, in 1843, nor until everything for the bridegroom is ready. yours respectfully, joseph smith. {292} chapter xvi. attempt to repeal parts of the nauvoo charter--gold and silver alone made legal tender in nauvoo--signs in the heavens--"the wasp" changed into "the nauvoo neighbor"--suspicions of the prophet against sidney rigdon. _wednesday, march 1, 1843_.--this morning i read and recited in german, went to my office, and reviewed my valedictory letter in the _times and seasons_, no. 7, vol. 4; after which, i went with marshal henry g. sherwood to procure some provisions for thomas morgan and robert taylor, who, on petition of the inhabitants of the city, i had directed should work out their punishment on the highways of nauvoo. [sidenote: the prophet's cheerfulness.] elder orson hyde called on me this afternoon to borrow a horse. i instructed my ostler to put the lieutenant-general's saddle on my horse, "joe duncan," and let elder hyde ride the "governor" on the lieutenant-general's saddle. signed a power of attorney, dated february 28th, to amasa lyman, to sell all the lands in henderson county, illinois, deeded to me by mr. mcqueen. the mississippi froze up on the 19th of november last, and still continues so. wagons and teams constantly pass over on the ice to montrose. i am constantly receiving applications from abroad for elders, which were replied to in the _times and seasons_ of this day--that the conference on the 6th of april next, will attend to as many of the applications as possible. the council of the twelve apostles wrote to ramus, lima, augusta, and other branches, as follows:-{293} _the twelve to the church of jesus christ of latter-day saints, in and about ramus, greeting:--_ beloved brethren:--as our beloved president joseph smith is now relieved from his bondage and his business, temporarily, and his property, too, he has but one thing to hinder his devoting his time to the spiritual interests of the church, to the bringing forth of the revelations, translation, and history. and what is that? he has not provision for himself and family, and is obliged to spend his time in providing therefor. his family is large and his company great, and it requires much to furnish his table. and now, brethren, we call on you for immediate relief in this matter; and we invite you to bring our president as many loads of wheat, corn, beef, pork, lard, tallow, eggs, poultry, venison, and everything eatable at your command, (not excepting unfrozen potatoes and vegetables, as soon as the weather will admit,) flour, etc., and thus give him the privilege of attending to your spiritual interest. the measure you mete shall be measured to you again. if you give liberally to your president in temporal things, god will return to you liberally in spiritual and temporal things too. one or two good new milch cows are much needed also. brethren, will you do your work, and let the president do his for you before god? we wish an immediate answer by loaded teams or letter. your brethren in christ, in behalf of the quorum, brigham young, president. willard richards, clerk. p.s. brethren, we are not unmindful of the favors our president has received from you in former days. but a man will not cease to be hungry this year because he ate last year. b. y. w. r. some thirty inhabitants of saratogo, new york, have died recently of a disease called the black tongue. about this time, a slide from mount ida, near troy, new york, took place, burying ten houses and killing thirty or forty persons. _thursday, 2_.--i was engaged in the court-room, sitting on the case of charles r. dana _versus_ william b. brink all day. in the evening, examining blackstone and phillips on evidence. i visited with elders brigham young and orson hyde, with their wives, at elder heber c. kimball's. {294} the legislature of illinois took up the bill to repeal the nauvoo city charter. _nauvoo charter in the house of the illinois legislature_. mr. davis, of bond county, moved to take up the bill to repeal a part of the nauvoo charter. objections being made by several members, it was decided in the affirmative, and placed on the orders of the day; the question being on ordering the bill to a third reading. mr. simms moved the previous question. mr. logan hoped the previous question would not be sustained. some of the provisions proposed to be repealed are very innocent ones, and he thought the house would be willing to retain them. he wanted to repeal the provisions allowing the writ of habeas corpus and some others. the previous question was then lost. mr. logan denied that any discussion had been had on the provision of the charter proposed to be repealed. he wanted the gentlemen interested to have an opportunity to be heard. mr. thomas b. owen, of hancock, went into the subject at some length. he compared the charter of nauvoo with any other city in the state, and showed that the bill repealed the same powers in the nauvoo charter which others contained and are permitted to retain. he thought this unjust, and was opposed to the principle of making such distinctions. he bore testimony to the good order and industry of the mormons, and he had no doubt but they were much abused. he alluded to the course of the whigs during the canvass of the last election, and appealed to his party to sustain the mormons, as they had so nobly carried the last election. he cautioned them against taking the other course, and predicted, if they did, that they would be the means of electing a whig to congress in that district, and at the next gubernatorial election would elect the governor also; that the arms of the whigs were open to receive them [the "mormons."] _friday, 3_.--i was again sitting on the case of dana _versus_ brink until half-past ten p. m. many witnesses were examined, many lawyers' pleas made, and much law read. it was a very tedious suit, and excited much feeling among the people. when i returned home, i found my mother's health improving. in company with dr. willard richards i visited sister durphy, who was sick. bishop newel k. whitney returned from ramus this evening, with five teams loaded with provisions and grain, {295} as a present to me, which afforded me very seasonable relief. i pray the lord to bless those who gave it abundantly; and may it be returned upon their heads an hundred fold! _action of the house repealing part of the nauvoo charter_. mr. william smith, of hancock, moved a roll call of the house (some members were leaving). the bill passed by yeas and nays, as follows:- _yeas_--messrs. aldrich, baillache, bell, blakeman, bone, brinkley, brown (of sangamon), burklow, busey, caldwell, cloud, cochran, compton, courtright, danner, dollins, douglas, edwards, epler, ervin, ewing, ficklin, flanders, fowler, glass, gobble, haley, hambaugh, hick, hickman, hinton, horney, howard, hunsucker, keorner, kuykendall, lawler, loy, mcclernand, marshall, menard, mitchell, murphy, nesbit, norris, penn, shurley, simms, thomson, turner, vance, vinyard, weatherford, wheat, white, whitten, wilson and woodworth--58. _nays_--messrs. adams, ames, andrus, arnold, brown (of pike), browning, collins, cushman, dougherty, dubois, graves, hanniford, hanson, harper, hatch, jackson (of mchenry), jackson (of whiteside), jonas, kendall, langworthy, lockhart, logan, mcdonald (of calhoun), mcdonald (of joe davis), owen, pickering, smith (of crawford), smith (of hancock), spicer, stewart, tackerbury, vandever, whitcomb, and mr. speaker--33. the speaker: the bill is passed. the title of the bill:--(the speaker recited the title of the bill). mr. smith, of hancock: i wish to amend the title of the bill. (profound silence.) the speaker: the title has passed. by several members: in time, in time. mr. smith sent his amendment to the chair. the speaker: the amendment is not respectful, and not in order. great sensation. several members called for a reading of the amendment. the amendment was read--_"a bill for an act to humbug the citizens of nauvoo."_ (profound sensation.) mr. smith said he considered the amendment as perfectly describing the contents of the bill. he was anxious that things should be called by their right names. the chair decided that the amendment was not in order. a member: i wish a vote, to ascertain if the house does not sustain the decision of the chair. {296} mr. smith withdrew his amendment. the title of the bill then passed. english papers report an eruption of mount etna; considerable torrents of lava flowing towards bronte, doing immense damage. [sidenote: manner of disposing of church property.] _saturday, 4_.--in council with brother benjamin f. johnson and others from ramus, on the subject of building a meetinghouse there, out of church property. i told them the property of the church should be disposed of by the direction of the trustee-in-trust, appointed by the voice of the whole church, and made the following comparison:--there is a wheel; nauvoo is the hub; we will drive the first spoke in ramus, second in la harpe, third shokoquon, fourth in lima: that is half the wheel. the other half is over the river: we will let that alone at present. we will call the saints from iowa to these spokes, then send elders over and convert the whole people. i agreed to go to ramus this day week. at ten o'clock, i attended the city council. _the questions of "currency" and blood atonement, in the nauvoo city council_. prayer by george a. smith, when a bill regulating the currency was read; and, as the legislature of illinois have long been trying to repeal the charter of nauvoo, i made some remarks (as i had frequently done on former occasions), to show the council and others that the legislature can not constitutionally repeal a charter where there is no repealing clause. after which, i read a letter from james arlington bennett, dated february 1, 1843, which confirms my decision. in debate, george a. smith said imprisonment was better than hanging. i replied, i was opposed to hanging, even if a man kill another, i will shoot him, or cut off his head, spill his blood on the ground, and let the smoke thereof ascend up to god; and if ever i have the privilege of making a law on that subject, i will have it so. in reply to some of the councilors, who thought it impolitic to stop circulating bank notes as currency _at once_, i replied, i would use a figure, and talk like some foolish fathers do to their children. if you want to kill a serpent, don't cut off his head, for fear he will bite you; {297} but cut off his tail, piece by piece, and perhaps you won't get bit. it is the same with this bill. i say, if paper currency is an evil, put it down _at once_. when councilors get up here, i want them to speak sense. great god, where is common sense and reason? is there none on the earth? why have the canker remaining any longer to sap our life? if you get hold of a $5 bill, you can get nothing with it. there is no one who dares to touch it, fearing it to be a counterfeit, or the note of a broken bank. i wish you had my soul long enough to know how good it feels. i say it is expedient when you strike at an enemy, to strike the most deadly blow possible. councilor hyde asked me what an editor should do. i told him, advertise in your next paper to your agents to send you gold and silver, as paper will no longer be taken as pay. [a] [footnote a: these remarks and the passage of the ordinance making gold and silver alone legal tender in nauvoo is further evidence that the prophet regarded nauvoo under her charter as a "city state"--see the subject discussed in _introduction_ to vol. iv of this history, pp. xxii-xxv.] the ordinance regulating currency in the city passed by a unanimous vote, as follows:- ordinance. sec. 1. be it ordained by the city council of the city of nauvoo, that, from and after the passage of this bill, gold and silver coin only can be received a lawful tender in payment of city taxes and of debts, and also of fines imposed under the ordinances of the city. sec. 2. that city scrip shall not hereafter be emitted as monied currency; provided, however, that nothing in this bill shall be so construed as to prevent the redemption of previous emissions. sec. 3. that any person passing counterfeit gold, or silver, or copper coin, or counterfeit or spurious paper currency, or aiding or abetting therein, or holding the same with intent to pass it, knowing it to be such, shall be liable to a fine not exceeding five thousand dollars, or to imprisonment or hard labor in the city, for a term not exceeding fourteen years, or all these penalties at the discretion of the court. sec. 4. that any person passing a paper currency, or aiding and abetting therein, or holding the same with intent to pass it within the bounds of this city corporation, shall be liable to a fine of one dollar for every dollar thus offered or passed, to be recovered as in action of debt; one-half of said fine to be paid to the complainant, the other half to the said corporation. joseph smith, mayor. i was re-elected registrar of deeds for the city. dr. samuel bennett was chosen alderman, and albert p. rockwood. elijah fordham, and charles c. rich, firewardens in the city. {298} by my suggestion, the committee on public works were instructed to prepare an ordinance to provide for the erection of a city prison. [sidenote: items of instruction.] on returning to my office after dinner, i spoke the following proverb: for a man to be great, he must not dwell on small things, though he may enjoy them; this shows that a prophet cannot well be his own scribe, but must have some one to write for him. the battle of gog and magog will be after the millennium. the remnant of all the nations that fight against jerusalem were commanded to go up to jerusalem to worship in the millennium. i told dr. richards that there was one thing he failed in as a historian, and that was noting surrounding objects, weather, etc. i dictated to my scribe my decision in the case of brink _versus_ dana, until half-past four p. m. [sidenote: repeal of parts of the nauvoo charter defeated in the senate.] this day, mr. warren, in the state senate, moved to take from the table the bill to repeal the charter of the city of nauvoo; but the senate refused to repeal it. nays, 17, ayes, 16. orrin porter rockwell was taken prisoner in st. louis by the missourians, on an advertisement accusing him of shooting ex-governor boggs on the 6th day of may, 1842. _sunday, 5_.--i stayed at home all day to take care of my mother, who was still sick. a severe shock of an earthquake felt at memphis, tenn. _monday, 6_.--i read, in the _boston bee_, a letter from elder george j. adams, and also another communication showing the progress of the truth in boston and vicinity. at nine o'clock, called in my office, and requested dr. richards to write to the _bee_; after which, i recited in german until dinner, and in the evening rode out to visit the sick. the municipal court was in session to hear any complaints against the city assessment, but none appeared. {299} in the evening a grand display of burning prairie on the iowa side of the river. _tuesday, 7_.--i was in my office at nine a. m., and reviewed my decision in the case of brink _versus_ dana, and conversing with dr. richards on the subject of medicine. after dinner, i executed several deeds for city lots, and settled with the purchasers, assisted by william clayton. brother david manhard, of lee county, iowa, brought me two loads of corn and one hog; for which may the lord bless him! east wind through the day. commenced raining at three p. m. _wednesday, 8_.--in office at eight a. m., and signed some documents in relation to the nauvoo legion, and also settling with william ford. rode out with mr. john b. cowan in the evening. in the evening, a meeting was held in the house of elder heber c. kimball, which was crowded. he preached from jeremiah xvii, 2-5, on the figure of clay in the hands of the potter. the ship _yorkshire_ left liverpool, england, with eighty-three saints on board, under the supervision of elders thomas bullock and richard rushton. a terrible earthquake occurred at guadeloupe and other west india islands. thousands of persons buried under the ruins of the fallen houses. [sidenote: precaution against missouri movements against the prophet in iowa.] _thursday, 9_.--mr. john b. cowan took the decision of judge pope in the united states district court, on the 5th january last, and other papers relating thereto, also mr. butterfield's opinion, to lay before the governor of iowa, in order to induce him to recall a writ issued on the requisition of the governor of missouri, for my arrest, in case i should visit my friends in iowa. i told brother phelps that he should be a lawyer and understand law, and the time will come when i shall not {300} need say to you, thus and thus is the law; for you shall know it. e. h. mower wrote me from clinton county, indiana, that he had recently baptized thirty-two, and a great many were inquiring after the truth. william o. clark gave me a load of corn, and sanford porter gave me a hog. rain and sleet the whole of the day. _friday, 10_.--clear and cold day. i opened court at ten a. m. messrs. emmons and skinner, counsel for plaintiff; and messrs. marr and rigdon, counsel for defendant. parties to the suit present and many spectators. [b] court decided after full hearing of the case that plaintiff recover from the defendant the sum of his bill, ninety-nine dollars and cost. after i had delivered my decision, i referred to the threat of the defendant's counsel to intimidate, etc. counsel explained satisfactorily. [footnote b: the case was one in which mal-practice was charged against dr. william b. brink in a case of accouchement of charles a. dana's wife.] i directed lucien woodworth to fix a room to confine the city prisoners in. i told theodore turley that i had no objection to his building a brewery. proverb. "as finest steel doth show a brighter polish the more you rub the same, e'en so in love rebuke will ne'er demolish a wise man's goodly name." i issued an execution against dr. brink, and a search warrant on oath of william law, to search the house of dial sherwood. in the evening, the marshal brought two try squares, one padlock, one shirt; also a bit stock, smoothing-plane, and other tools, some of which were claimed as stolen property. [sidenote: signs in the heavens.] _friday, 10_.--with willard richards, wilford woodruff {301} and many others, about seven p. m., i discovered a stream of light in the southwest quarter of the heavens. its pencil rays were in the form of a broad sword, with the hilt downward, the blade raised, pointing from the west, southwest, raised to an angle of forty-five degrees from the horizon, and extending nearly, or within two or three degrees to the zenith of the degree where the sign appeared. this sign gradually disappeared from half-past seven o'clock, and at nine had entirely disappeared. as sure as there is a god who sits enthroned in the heavens, and as sure as he ever spoke by me, so sure will there be a speedy and bloody war; and the broad sword seen this evening is the sure sign thereof. [sidenote: the prophet's dream.] last night i dreamed that a silver-headed old man came to me and said there was a mob force coming upon him, and he was likely to lose his life. he had heard that i was a lieutenant-general, having the command of a large force, and that i always sought to defend the oppressed, and that i was also a patriot, and disposed to protect the innocent and unoffending; and he wanted that i should protect him, and had come to hear with his own ears what i would say to him. i told him i wanted some written documents to show the facts that they [the mob] were the aggressors, and i would raise a force sufficient to protect him, and would collect the legion. the old man turned to go from me. when he got a little distance, he suddenly turned again, and said to me, "you must call out the legion," and he would have the papers ready when i arrived. and, said he, "i have any amount of men, which you can have under your command." a shock of an earthquake felt in lancashire, england, and on the isle of guernsey, produced considerable alarm. the papers teem with accounts of singular phenomena. fearful sights are seen in all parts of the world. {302} _saturday, 11_.--very cold last night. the water froze in the warmest rooms in the city. at nine a. m., i started in company with brother brigham young, to ramus, and had a delightful drive arrived at brother mcclary's at a quarter to four. lodged with brother benjamin f. johnson. in the evening, when pulling sticks, i pulled up justus a. morse, the strongest man in ramus, with one hand. it is reported in the papers that the workmen employed on the _general pratt_ (a steamboat which was burned and sunk last fall near memphis in the mississippi,) with a diving bell, on the 3rd of january, found the wreck in about twenty-four feet of water. on that night was an earthquake. next day the wreck had disappeared, no trace could be found, and the water was from one hundred to one hundred and twenty feet deep, and for about one hundred feet no bottom; and in another place a bar was discovered where previously was deep water. the _new york herald_ publishes "the vision" in poetry, &c.; also miss eliza r. snow's festival song--an unusual act of liberality towards the saints, for a publisher. [sidenote: the prophet at ramus.] _sunday, 12_.--i preached to the saints at ramus, in the morning, taking for a text 14th chapter of john, 2nd verse:--"in my father's house are many mansions." i found the brethren well, and in good spirits. in the afternoon, brother brigham preached. stayed at brother benjamin f. johnson's all night. elder george j. adams having been called to nauvoo, twelve hundred inhabitants of boston petitioned for elders heber c. kimball and orson hyde to come and labor in that place. a similar petition was also sent from salem, massachusetts, by elder erastus snow. _monday, 13_.--i wrestled with william wall, the most expert wrestler in ramus, and threw him. in the afternoon, held a church meeting. almon w. {303} babbitt was appointed, by the vote of the people, the presiding elder of that place. in the evening meeting twenty-seven children were blessed, nineteen of whom i blessed myself, with great fervency. virtue went out of me, and my strength left me, when i gave up the meeting to the brethren. mercury was three degrees below zero, at sunrise in nauvoo. mr. ivins arrived at nauvoo, and stated that orrin porter rockwell came with him from new jersey to st. louis, when rockwell was arrested by advertisement on the 4th of march, and put in st. louis jail. elder hyde went to quincy to preach. newspapers report that iron filings and sulphur have fallen in the form of a snow storm in five counties in missouri. [sidenote: the prophet's explanation of "virtue went out of me."] _tuesday, 14_.--elder jedediah m. grant enquired of me the cause of my turning pale and losing strength last night while blessing children. i told him that i saw that lucifer would exert his influence to destroy the children that i was blessing, and i strove with all the faith and spirit that i had to seal upon them a blessing that would secure their lives upon the earth; and so much virtue went out of me into the children, that i became weak, from which i have not yet recovered; and i referred to the case of the woman touching the hem of the garment of jesus. (luke, 8th chapter). the virtue here referred to is the spirit of life; and a man who exercises great faith in administering to the sick, blessing little children, or confirming, is liable to become weakened. elder brigham young and myself returned from ramus, and after a severely cold ride in a heavy snowstorm, arrived in nauvoo about four p. m. mr. wilson, the assessor for the county of hancock, assessed a number of lots to dr. willard richards, which he had previously assessed to me as trustee in trust, in {304} order no doubt, to collect taxes twice, for the benefit of his own pocket, or to make trouble to the "mormons;" about which the following letter was written: _willard richards to mr. bagby, anent taxes_. mr. bagby,--sir:--i received an anonymous letter this morning, which was dated at warsaw, requesting an immediate answer. i know not to whom to direct the answer; but as it appears to be concerning taxes, i suppose it most probable that you are the person, and direct my answer accordingly. i received your letter from carthage, and requested mr. clayton to answer it, which he did, stating the facts in the case, which, in substance, i will repeat: in the year 1842 i had no taxable property in illinois, real or personal. i never gave mr. wilson, the assessor, a list by which to assess lots to me. if ever i gave him any list, it was to assist him in the information what lots to assess to the "trustee-in-trust," and for no other purpose; which mr. wilson very well knew at the time, and now knows it. you ask, "what shall i do with the lots?" i answer, "they are lots which on another part of your list, are assessed to the trustee-in-trust, or mr. smith; and, doubtless, it would be the most just and equitable course for the assessor to correct his error, and let the matter rest where it was originally. but if this cannot be, you must take your own course. it is not for me to advise you in your duty. but of this i can advise you--that i have not the first farthing of personal property liable to taxation in this county, or to be sold for taxes this side of eternity. yours respectfully, willard richards. at half-past seven o'clock in the evening, the sword which had made its appearance [in the heavens] for several evenings past, moved up nearer the moon and formed itself into a large ring round the moon. two balls immediately appeared in the ring opposite each other, something in the form of sun-dogs. [sidenote: the _wasp_ changed to _the nauvoo neighbor_.] _wednesday, 15_.--i wrote a letter to george j. adams, and signed several deeds. in the office most of the day. gave the following name to the _wasp_, enlarged as is contemplated-{305} _the nauvoo neighbor_, our motto, "the saints' singularity is union, liberty, charity." the following is an extract from the prospectus of this date: _prospectus of the nauvoo neighbor_. we feel pleasure in announcing to our readers and the public generally that we have determined to enlarge the _wasp_ to double its size, as soon as the present volume shall be completed, which will be on the 19th of april. it made its appearance in the world near twelve months ago, small in stature, dressed in a very humble garb, and under very inauspicious circumstances. it was then thought by many that its days would not be long in the land, and that at any rate it would not survive the sickly season. many of its elder brethren, who thought that they had attained to the size of manhood, sneered contemptuously at the idea of their smaller and younger brother taking the field; and, like david's brethren, they thought that he was but a stripling, and that he would certainly fall by the hand of some of the great goliaths. but, on the contrary, while some of advanced years, noble mien, and possessing a more formidable appearance, have given up the ghost, the little _wasp_ has held on in the even tenor of his way, the untiring, unflinching supporter of integrity, righteousness and truth, neither courting the smiles nor fearing the frowns of political demagogues, angry partisans, or fawning sycophants. partaking so much of the nature of the industrious bee, it has gathered honey from every flower, and its pages are now read with interest by a large and respectable number of subscribers. as the young gentleman is now nearly a year old, we propose on his birthday to put on him a new dress, and to make him double the size, that he may begin to look up to the world, and not be ashamed of associating with his older brethren. and as he has acted the part of a good samaritan, we propose giving him a new name. therefore his name shall no longer be called the "_wasp_," but the "_neighbor_." [sidenote: a prophecy as to orrin porter rockwell.] i prophesied, in the name of the lord jesus christ, that orrin porter rockwell would get away honorably from the missourians. i cautioned peter hawes to correct his boys: for if he did not curtail them in their wickedness, they would eventually go to prison. {306} i dreamed last night that i was swimming in a river of pure water, clear as crystal, over a shoal of fish of the largest size i ever saw. they were directly under my belly. i was astonished, and felt afraid that they might drown me or do me injury. the _wasp_ has the following editorial:-_the nauvoo charter--a guaranteed perpetual succession_. what reliance can be placed upon a legislature that will one session grant a charter to a city, with "_perpetual succession_," and another session take it away? we expect, however, that this honorable body believe in the common adage--"promises and pie-crusts are made to be broken," and we have sometimes ourselves seen boys crying for their marbles again, after they have given them away. we suppose, however, with them, that the words "_perpetual succession_" do not mean what they say. the house, in the dignity of its standing, passes a bill, at the request of the people, telling them that they shall have a charter granting them several privileges, and telling them that it shall be _perpetual_, without any repealing clause. it is made a law, and the grand seal of state appended to it. the people, on the good faith of the state, go to work and improve under the provisions of that charter. companies are formed, buildings are erected, and money expended; but by-and-by they find out that they have been leaning upon a broken reed, that there is no dependence to be placed in government, that they [the legislature] have broken their most sacred promises, violated their plighted faith, and wantonly and wickedly sought to injure thousands of men who relied on their promises, by an unprecedented, unconstitutional, and tyrannical law, trampling under foot the faith of the state, and virtually saying that the members of the legislature that granted the charter were all fools or knaves, and that we, the pure representatives of the people, must break the plighted faith of the state to set them right! the _new york herald_ gives a list of indebtedness of the several states who refuse to pay the same, as follows:-_indebtedness of the states_. pennsylvania, $29,129,123; georgia, $3,184,323; indiana, $12,129,339; maryland, $20,901,040; louisiana, $21,213,000; mississippi, $5,500,000; illinois, $13,836,379; alabama, $9,843,536; arkansas, $3,900,000; michigan, $5,611,000; florida, $3,500,000. {307} a great fire at valparaiso, unequalled heretofore in chili. damage $2,000,000. _thursday, 16_.--in the office, reading papers, and gave counsel to brother hyrum, dr. foster, and many others. _friday, 17_.--part of the day in my office; the remainder at home. settled with father perry; gave him a deed for eighty acres of land and city lot, and prophesied that it would not be six months before he could sell it for cash. at four p. m., newel k. whitney brought in a letter from r. s. blennarhassett, esq., st. louis, dated 7th instant, concerning orrin porter rockwell; which i immediately answered. [sidenote: renewal of old missouri charges.] reports reached us that new indictments had been found against myself, brother hyrum, and some hundred others, on the old missouri troubles, and that john c. bennett was making desperate threats. the island of hong-kong was ceded to great britain by the emperor of china, who opened five ports to the english trade by treaty. _saturday, 18_.--i was most of the forenoon in the office, in cheerful conversation with dr. willard richards and others. finishing writing a letter to arlington bennett. [sidenote: the prophet "studying" law!] about noon, i lay down on the writing table, with my head on a pile of law books, saying, "write and tell the world i acknowledge myself a very great lawyer; i am going to study law, and this is the way i study it;" and then fell asleep. rode out in the afternoon with william clayton, looking at lots for bishop newel k. whitney, and afterwards played ball with the boys. the french seized upon the society group of pacific isles. _sunday, 19_.--rode out with emma and visited my farm; returned about eleven, a. m., and spent the remainder of the day at home. {308} dimick b. huntington started for chicago, with a letter to mr. justin butterfield, u.s. attorney, concerning orrin porter rockwell. [sidenote: the work of elder parley p. pratt in england.] received a letter from elder parley p. pratt, giving a synopsis of his mission to england since august, 1839, in which i find he has published, since april, 1841, (at which time the remainder of the twelve returned home,) 1,500 "hymn books," 2,500 "voice of warning," 3,000 tracts, entitled "heaven on earth," 3,000 copies of "elder hyde's mission to jerusalem," 10,000 copies of "a letter to the queen," and some other works, and continued the _star_ monthly. he left england october 20, 1842, and, after a voyage of ten weeks, arrived in new orleans, being ice-bound on the river; and having a dislike to the outlaws who govern missouri, he wintered at chester, illinois. on the news of his arrival, he was warmly pressed to preach, which he did several times, and baptized two men in that place. [sidenote: scientists on the comet.] sir james south, sir john herschel, and other astronomers in europe have published notices of the sword seen in the heavens on the eve of the 10th and several successive evenings. they represent it as the stray tail of a comet, as no nucleus could be discovered with the most powerful instruments. at paris, m. arago communicated to the academy of sciences, on the subject of the comet, that the observations of the astronomers were not complete, the nucleus not being discovered. _monday, 20_.--i rode out to see hiram kimball, with mrs. butterfield, about a deed for the lawrence estate. settled with dr. robert d. foster, and gave him a note to balance all demands; and afterwards acknowledged about twenty deeds to different individuals, which occupied my time until about three p. m. a letter appears in the _millennial star_, giving particulars of the passage of the ship _swanton_, from liverpool; and arrival at new orleans, loaded with saints, in which {309} the power of the holy priesthood was manifested in the healing of the sick:-_excerpt of letter from millennial star_. the stewart of this vessel was so injured by a blow from one of the crew, that his life was despaired of; and i stood over him for some time, and thought that life was gone. the captain had administered to him all that he could think of in the way of medicine, but to no effect; and after they gave up all hopes of his recovery, at twelve o'clock at night, he sent for elder lorenzo snow, [c] and by anointing him with oil, and the laying on of hands, in the name of the lord, he was there and then raised up and perfectly healed. for this token of the divine favor we will praise the god of israel. [footnote c: elder snow was in charge of this company of saints.] _tuesday, 21_.--was in the office about nine, writing orders. about noon, started with william clayton for shokoquon. dined at brother russel's, and then resumed our journey to libeus t. coon's, sixteen miles, when i returned. wonderful signs have been seen in the heavens during the week. _a sign in the heavens_. this night, about twelve o'clock, the pilot and officers of the steamer _william penn_, on the ohio river, between aurora and the rising sun, indiana, observed a great light in the sky, in the form of a serpent. it turned to a livid, bright red, deep and awful, and remained stationary among the stars for two or three minutes, and then in a gradual manner formed a distinct roman g: in about a minute and a half, it turned into a distinct o, and afterwards changed to a plain d, when it turned into an oblong shape, and gradually disappeared. [d] [footnote d: this description is condensed from an article in the _times and seasons_ (vol. iv, no. 10), quoted from a paper called the _daily sun_, but whether a new york or a local illinois paper cannot be learned.] _wednesday, 22_.--was spent in visiting my friends. elder edwin d. woolley writes from westfield, massachusetts, that he has baptized twenty and organized a branch in little river village. elder james burnham died in richmond, massachusetts, {310} aged 46. he had been on a mission to england and wales about two years, and was then on a mission in the eastern states, and, through excessive labor and exposure, brought on quick consumption. he left a wife and several children to lament his loss. _thursday, 23_.--spent the day in visiting my friends. [sidenote: signs in the heavens.] at seven-and-a-half, a. m., the heavens exhibited a splendid appearance of circles, accompanied by mock suns. for further particulars, see _times and seasons_, page 151. the sword has been seen for several nights past; also, on the opposite side of the horizon, a black streak about the size of the light one. while the one is as black as darkness, the other has considerably the appearance of the blaze of a comet; but it is not a comet, for it appears about seven o'clock, and disappears about nine. _friday, 24_.--i took a ride to camp creek; met brother clayton; returned to libeus t. coon's, where we warmed for an hour, and then returned home. in the evening, two teams arrived from lima, loaded with provisions; also one load from augusta. the _st. louis republican_ says:-"at point-a-pitre, guadaloupe, one of the west india islands, 2,000 persons ran together in the public square, when the earth opened and swallowed the whole mass." the papers report that general napier, with 3,700 english troops, gained a brilliant victory over the belochee army of 22,000 men, on the 17th ult. _saturday, 25_.--in the office at eight, a. m.; heard a report from hyrum smith concerning thieves; whereupon i issued the following: proclamation. _to the citizens of nauvoo:_ whereas it appears, by the republication of the foregoing proceedings and declaration, that i have not altered my views on the subject of stealing: and {311} whereas it is reported that there now exists a band of desperadoes, bound by oaths of secrecy, under severe penalties in case any member of the combination divulges their plans of stealing and conveying properties from station to station, up and down the mississippi and other routes: and whereas it is reported that the fear of the execution of the pains and penalties of their secret oath on their persons prevents some members of said secret association (who have, through falsehood and deceit, been drawn into their snares,) from divulging the same to the legally-constituted authorities of the land: know ye, therefore, that i, joseph smith, mayor of the city of nauvoo, will grant and insure protection against all personal mob violence to each and every citizen of this city who will freely and voluntarily come before me and truly make known the names of all such abominable characters as are engaged in said secret combination for stealing, or are accessory thereto, in any manner. and i would respectfully solicit the co-operation of all ministers of justice in this and the neighboring states to ferret out a band of thievish outlaws from our midst. given under my hand at nauvoo city, this 25th day of march, a. d., 1843. joseph smith. mayor of said city. received a letter from grand master a. jonas, requesting the loan of cannon, to celebrate the organization of the new county of marquette, which i granted. also received a letter from united states senator richard m. young, with a bond for a quarter section of land. i baptized mr. mifflin, of philadelphia. issued a writ for the arrest of a. fields, for disorderly conduct. he was brought in drunk about noon, and abused the court. i ordered him to be put in irons till he was sober. [sidenote: case of benj. hoyt before high council.] the high council, with my brother hyrum presiding, sat on an appeal of benjamin hoyt, from the decision of david evans, bishop; which was, that brother hoyt cease to call certain characters witches or wizards, cease to work with the divining rod, and cease burning a board or boards to heal those {312} whom he said were bewitched. on hearing the case, the council decided to confirm the decision of bishop evans. [sidenote: destructive tempests.] the _st. louis gazette_ reports "an awful gale" within the last six weeks. 154 vessels were wrecked on the coast of england, and 190 lives lost; on the coast of ireland 5 vessels and 134 lives; on the coast of scotland, 17 vessels, 39 lives; and on the coast of france, 4 vessels and 100 lives; value of vessels and cargoes, roughly estimated, $4,125,000. the thames tunnel completed and opened for foot passengers, when 30,000 persons passed through the first day. [sidenote: opposition to the work in south wales.] elder william henshaw, who has encountered considerable opposition since he commenced preaching in south wales, organized the pen-y-darran branch, and ordained william rees davis, priest, who commenced preaching in the welsh language, which caused opposition to increase and a considerable number to receive the gospel. while he established that branch of the church, brother henshaw supported himself by work in the coal mines. _sunday 26_.--at home, the weather being too severe for meeting. _monday, 27_.--i dictated the following letter to sidney rigdon:-_letter of joseph smith to sidney rigdon--expressing belief in rigdon's complicity in conspiracy, with john c. bennett et al._ dear sir:--it is with sensations of deep regret and poignant grief that i sit down to dictate a few lines to you this morning, to let you know what my feelings are in relation to yourself, as it is against my principles to act the part of a hypocrite or to dissemble in anywise whatever with any man. i have tried for a long time to smother my feelings and not let you know that i thought that you were secretly and underhandedly doing all you could to take the advantage of and injure me; but whether my feelings are right or wrong remains for eternity to reveal. i cannot any longer forbear throwing off the mask and letting you {313} know of the secret wranglings of my heart, that you may not be deceived in relation to them, and that you may be prepared, sir, to take whatever course you see proper in the premises. i am, sir, honest, when i say that i believe and am laboring under the fullest convictions that you are actually practicing deception and wickedness against me and the church of jesus christ of latter-day saints; and that you are in connection with john c. bennett and george w. robinson in the whole of their abominable practices, in seeking to destroy me and this people; and that jared carter is as deep in the mud as you, sir, are in the mire, in your conspiracies; and that you are in the exercise of a traitorous spirit against our lives and interests, by combining with our enemies and the murderous missourians. my feelings, sir, have been wrought upon to a very great extent, in relation to yourself, ever since soon after the first appearance of john c. bennett in this place. there has been something dark and mysterious hovering over our business concerns, that are not only palpable but altogether unaccountable, in relation to the post office. and, sir, from the very first of the pretensions of john c. bennett to secure to me the post office, (which, by-the-bye, i have never desired, if i could have justice done me in that department, without my occupancy,) i have known, sir, that it was a fraud practiced upon me, and of the secret plottings and connivings between him and yourself in relation to the matter the whole time, as well as many other things which i have kept locked up in my own bosom. but i am constrained, at this time, to make known my feelings to you. i do not write this with the intention of insulting you, or of bearing down upon you, or with a desire to take any advantage of you, or with the intention of laying even one straw in your way detrimental to your character or influence, or to suffer anything whatever that has taken place, which is within my observation or that has come to my knowledge to go abroad, betraying any confidence that has ever been placed in me. but i do assure you, most sincerely, that what i have said i verily believe; and this is the reason why i have said it--that you may know the real convictions of my heart, not because i have any malice or hatred, neither would i injure one hair of your head; and i will assure you that these convictions are attended with the deepest sorrow. i wish to god it were not so, and that i could get rid of the achings of my heart on that subject; and i now notify you that unless something should take place to restore my mind to its former confidence in you, by some acknowledgments on your part, or some explanations that shall do away my jealousies, i must, as a conscientious man, publish my withdrawal of my fellowship from you to the church, through the medium of the _times and seasons_, and demand of the conference a hearing {314} concerning your case; that, on conviction of justifiable grounds, they will demand your license. i could say much more, but let the above suffice for the present. yours, in haste, joseph smith. i sent the above communication to elder rigdon by dr. willard richards; to which i received the following reply. _sidney rigdon to joseph smith--denies existence of just cause of the prophet's suspicions_. _president joseph smith_. dear sir:--i received your letter by the hands of dr. richards a few minutes since, the contents of which are surprising to me, though i am glad that you have let me know your feelings, so as to give me a chance to reply to them. why it is that you have the feelings which you seem to entertain, i know not; and what caused you to think that i had any connection with john c. bennett at any time is not within my power to say. as to the post office, i never asked bennett one word about it when i made application for it. if he ever wrote to the department at washington anything about it, it was and is without my knowledge; for surely i know of no such thing being done at any time; neither did i know, at the time i applied for the office, that you intended to apply for it; nor did i know of it for some time afterwards. as far as the post office is concerned, these are the facts. i wrote myself to the department, offering myself as an applicant, and referred the department to several members of congress to ascertain my character. this is all i ever did on the subject. i never wrote but one letter to the department on the subject; neither had i at the time any acquaintance of any amount with bennett, nor for a very considerable time afterwards. he never was at our house but very little, and then always on business, and always in a hurry, did his business, and went off immediately. i know not that bennett ever knew that i had applied for the office; and i am quite satisfied he did not till some time after i had written to the department on the subject; and if he ever did anything about it, it was and is to this day without my having any knowledge of it. as to the difficulties here, i never at any time gave bennett any countenance in relation to it, and he knows it as well as i do, and feels it keenly. he has threatened me, severely, that he could do with me as he pleased, and that if i did not cease to aid you and quit trying to {315} save "my prophet," as he calls you, from the punishment of the law, he would turn against me; and while at st. louis, on his way to upper missouri, he, in one of his speeches, made a violent attack on myself, all predicated on the fact that i would not aid him. such are his feelings on the subject and his threatenings. as to jared carter, if there is anything in his mind unfavorably disposed to you, he has, as far as i know, kept it to himself; for he never said anything to me, nor in my hearing, from which i could draw even an inference of that kind. he was here yesterday, when you came, much dejected in spirit in relation to his temporal affairs, and commenced telling of the great injuries he had received by his son-in-law, and the great losses he had sustained by him, and seemed greatly dejected on account of it; but he never mentioned any other subject. when i went to la harpe on friday, it was purely in relation to temporal matters, making arrangements for provisions for the ensuing season and to regulate some matters in relation to property only. while there, i heard the report of the new indictments; and mr. higbee told me, the day before i went out, that i was among the number of those who were to be demanded. in relation to this, i made such inquiry as i thought would enable me to determine the fact, but failed in the attempt. i confess i felt some considerable interest in determining this fact, and felt anxious to know if i could find out how it was. now, on the broad scale, i can assert in truth, that with myself and any other person on this globe there never was nor is there now existing anything privately or publicly to injure your character in any respect whatever; neither has any person spoken to me on any such subject. all that has ever been said by me has been said to your face, all of which you know as well as i. as to your rights in the post office, you have just the same as any other man. in the new case which occurred yesterday, i have examined all the laws and rules in this office, and find but one section in relation to it, and that indirectly, but gives the postmaster no right to abate the postage, nor make any disposition of the letter or letters; but address the department, and they will give such instruction in the case as they deem correct. i have written on the subject to the department. i can conclude by only saying that i had hoped that all former difficulties had ceased for ever. on my part they were never mentioned to any person, nor a subject of discourse at any time nor in any place. i was tired hearing of them, and was in hopes that they slumbered for ever. while at la harpe the subject was never once mentioned. the only thing was the inquiry i made myself to find out, as far as i could, whether the report made to me by mr. higbee was correct or no, and this in relation to myself only. if being entirely silent on the subject at {316} all times and in all places is an error, then i am guilty. if evading the subject at all times, whenever introduced by others, be a crime, then i am guilty; for such is my uniform custom. if this letter is not satisfactory, let me know wherein; for it is peace i want. i have been interrupted a great many times since i began to write, by people calling at the office. respectfully, sidney rigdon. p.s.--i do consider it a matter of just offense to me to hear about bennett's assisting me to office. i shall have a lower opinion of myself than i now have when i think i need his assistance. s. r. opened court to try field for drunkenness and abusing his wife. i fined him $10 and costs, and required him to find bail of $50 to keep the peace for six months. a conference held at hartland, niagara county, new york. three elders and one priest were ordained, and five added to the church. it is estimated that the chinese loss, in their recent war with england, was 15,000 men, 1,500 pieces of cannon, and a great portion of their navy. [sidenote: insult resented.] _tuesday, 28_.--i removed my office from the smoke house (which i have been obliged to occupy for some months,) to the small upper room in the new brick store. josiah butterfield came to my house and insulted me so outrageously that i kicked him out of the house, across the yard, and into the street. elder brigham young visited george a. smith, who was very sick. _wednesday, 29_.--sat with orson spencer on a case of debt, and gave judgment against dr. foster, the defendant. _thursday, 30_.--in the office, in relation to a new bond presented to me by dr. brink, which i rejected as informal, and told charles ivins he might improve my share of the ferry one year, and cautioned him that if he did not consider brink good for heavy damages, he would be foolish to be his bondsman. {317} brink afterwards took an appeal to the municipal court, to be tried on the 10th of april. elder hyde returned from quincy, having delivered ten lectures and baptized three persons. [sidenote: the prophet as a justice of the peace.] at half-past one, p.m., i was called to sit as justice of the peace, with alderman george w. harris, on the case of webb _v_. rigby, for forcible entry and detainer. during the trial the court fined esquire o. c. skinner twenty dollars for insulting a witness, and would have fined him ten dollars more for his contempt of court, but let him off on his submissive acknowledgments. the trial closed about one o'clock on friday morning. _friday, 31_.--at ten, a.m., i opened court for trial of amos lower, for assaulting john h. burghard. after hearing testimony, fined lower $10. spent the afternoon at mr. lucian woodworth's in company with brother hyrum, heber c. kimball, orson hyde, wilford woodruff, and brother chase, with our wives; had a good time, and feasted on a fat turkey. {318} chapter xvii. eulogy of lorenzo d. barnes--the beginning of auxiliary organizations in the church--important items of doctrine proclaimed at ramus--the general conference of april 6th, 1843. _saturday, april 1, 1843_.--called at the office about ten a.m., for "the law of the lord;" and about noon i heard read "truthiana" no. 3, from the _boston bee_. at two p.m., i started in company with orson hyde and william clayton for ramus. the roads were very muddy. we arrived about half-past six, p.m., and were very joyfully received by brother benjamin f. johnson, where we slept for the night. elders brigham young and john taylor went to la harpe. the _times and seasons_ contains a well written editorial upon the signs of the times. (see vol. 4, page 153.) _minutes of a conference at augusta, lee county, iowa, april 1st, 1843_. james brown was appointed the presiding elder of the augusta branch, which numbered eighty-four members in good standing, including two high priests, eleven elders, four priests, two teachers and one deacon. twelve persons united with the branch. seven elders, two priests and one deacon were ordained. one of the elders was a lamanite of the delaware tribe. a resolution was unanimously passed to uphold the first presidency and follow their counsels, and to use their utmost endeavors to build the nauvoo house as well as the temple. a number of discourses were preached during the conference, and several persons requested baptism at the close. elder p. p. pratt writes: {319} _letter of elder parley p. pratt eulogizing lorenzo d. barnes, the first elder to die while on a foreign mission_. alton, april 1, 1843. dear brother:--brother lorenzo snow arrived at st. louis last wednesday, from england with about two hundred and fifty emigrants. they are now lying on a boat bound for nauvoo as soon as the river opens. they sailed from england some time in january, and bring a copy of the _millennial star_ and some private letters, under date of january 1st, 1843. from these we learn the painful fact that our dear brother and fellow-laborer, elder lorenzo d. barnes is gone to be with christ. he lingered some weeks with a fever, and at length died in the triumphs of faith. he died on the morning of tho 20th of december last, at bradford, the first messenger of this last dispensation, who, for christ's sake and the gospel's, has laid down his life in a foreign land. in this dispensation of providence, an entire people are called to mourn. brother barnes was everywhere known and universally beloved as a meek, humble, and zealous minister of the gospel, who has labored extensively for many years with great success. such was his wisdom and prudence, and such his modesty and kindness, that he won the friendship not only of the saints, but of thousands of various sects, and of those who made no profession. in short, his was the favored portion which falls to the lot of but few men, even among the great and good. he was loved and esteemed by many and hated by few, in all the wide circle of his acquaintance. but in the midst of a useful career on earth, he is suddenly and to us unexpectedly called away to a higher and more glorious field of action, with the spirits of the just, in the high council of the king of kings. his spirit now justly claims an honored seat; his voice is now heard in the deliberations of the high and mighty ones, who are the principal movers in the great events of the dispensation of the fullness of times, whilst his body lies sleeping far away from his native shore, on a distant island of the sea. no father or mother, or kindred were near to receive his last blessing or drop a kind tear, with heart-broken anguish to weep o'er his tomb, to adorn it with roses of richest perfume. yet he was lamented with many a tear, by hearts full of sorrow--by soul's as sincere, who in solemn procession repaired to the grave, to mourn for the stranger no kindness could save. {320} 'twas a tribute from souls he had won for his lord- yea, brothers and sisters made nigh by his word, whose love was as strong and whose friendship as pure- whose grief was as heart-felt as heart can endure. his name and memory will be dear to thousands, and will be handed down to all generations, as one who has devoted his time from early youth in the service of his god and of his fellow-creatures, and has laid down his life for christ's sake and the gospel's, to find it again, even life eternal.[a] [footnote a: lorenzo d. barnes, the subject of the above eulogy, was born in 1812, and ordained a member of the second quorum of seventy at kirtland, in 1835. when the adam-ondi-ahman stake of zion was organized in june, 1838, he was made a member of the high council, and also the secretary of that stake, though continuing to hold the office of seventy. he was one of the seventy appointed to accompanying the twelve on their mission to europe. (see minutes of the general conference of the church, held in quincy, illinois, may 4, 5, 6, 1839. history of the church, vol. iii, pp. 246-7.) he died december 20, 1842, at bradford, england. in 1852 his body was brought from england and interred in the salt lake city cemetery, where a suitably inscribed monument erected by the second quorum of seventy salt lake city, marks his resting place.] the saints in england seem to be still rejoicing in the truth and increasing in numbers. the emigration to nauvoo is gathering as a cloud, yea, they are flocking as doves to their windows from all parts of england and the united states. the ice remaining so late in the river has congregated them in st. louis in great numbers, some from ohio and the east, and from various places. i think that thousands will land in nauvoo in the course of the spring. yes, as soon as the ice is out, they will throng to nauvoo in swarms. the people in missouri are beginning to be more and more astonished, and are expressing great fears that "joe smith" will yet prevail, so as to restore the supremacy of the laws in that dark corner of the earth, where a gang of robbers and murderers have so long controlled a state. i long to be with you on the 6th of april, but fear that the ice will prevent. i am in haste, yours in the new covenant, parley p. pratt. _a short sketch of the rise of the "young gentlemen and ladies relief society" from in the times and seasons_.[b] [footnote b: vol. iv, p. 154-7. a reading of the above minutes will more clearly describe a mutual improvement association than a relief society; and this incident may not improperly he regarded as the first step towards that great improvement in the church which has been such a mighty aid in holding to the faith of their fathers the youth of israel.] in the latter part of january, 1843, a number of young people assembled at the house of elder heber c. kimball, who warned them {321} against the various temptations to which youth is exposed, and gave an appointment expressly for the young at the house of elder billings; and another meeting was held in the ensuing week, at brother farr's school-room, which was filled to overflowing. elder kimball delivered addresses, exhorting the young people to study the scriptures, and enable themselves to "give a reason for the hope within them," and to be ready to go on to the stage of action, when their present instructors and leaders had gone behind the scenes; also to keep good company and to keep pure and unspotted from the world. the next meeting was appointed to be held at my house; and notwithstanding the inclemency of the weather, it was completely filled at an early hour. elder kimball, as usual, delivered an address, warning his hearers against giving heed to their youthful passions, and exhorting them to be obedient and to pay strict attention to the advice of their parents, who were better calculated to guide them on the pathway of youth than they themselves. my house being too small the next meeting was appointed to be held in the hall over my store. i addressed the young people for some time, expressing my gratitude to elder kimball for having commenced this glorious work, which would be the means of doing a great deal of good, and said the gratitude of all good men and of the youth would follow him through life, and he would always look back upon the winter of 1843 with pleasure. i experienced more embarrassment in standing before them than i should before kings and nobles of the earth; for i knew the crimes of which the latter were guilty, and i knew precisely how to address them; but my young friends were guilty of none of them, and therefore i hardly knew what to say. i advised them to organize themselves into a society for the relief of the poor, and recommended to them a poor lame english brother (maudesley) who wanted a house built, that he might have a home amongst the saints; that he had gathered a few materials for the purpose, but was unable to use them, and he has petitioned for aid. i advised them to choose a committee to collect funds for this purpose, and perform this charitable act as soon as the weather permitted. i gave them such advice as i deemed was calculated to guide their conduct through life and prepare them for a glorious eternity. a meeting was appointed to carry out these suggestions, at which william cutler was chosen president and marcellus l. bates, clerk. andrew cahoon, claudius v. spencer and stephen perry were appointed to draft a constitution for the society and the meeting adjourned to the 28th of march, when the said committee submitted a {322} draft of a constitution, consisting of twelve sections. the report was unanimously adopted, and the meeting proceeded to choose their officers, william walker was chosen president; william cutler, vice-president; lorin walker, treasurer; james m. monroe, secretary. stephen perry, marcellus l. bates, redden a. allred, william h. kimball and garret ivans were appointed a committee of vigilance. the meeting then adjourned until the next tuesday evening. the next meeting was addressed by elders brigham young, heber c. kimball and jedediah m. grant, whose instructions were listened to with breathless attention. the _boston weekly bee_ has the following: mormonism. sir:--on thursday evening, march 23, agreeable to appointment, elder george j. adams addressed a large concourse of people on the character and mission of joseph smith the prophet. in speaking of him, he bears a positive and direct testimony to the divinity of his mission. he does this without hesitation, just as if he meant what he said, and said what he meant. he does not say he hopes joseph smith is a true prophet, but says he is positive that such is the fact. on the sabbath, march 26th, during the day, he introduced elder e. p. maginn, and gave him a high recommendation as an able minister of the fullness of the gospel, who is to take his place in boston for the present. he also spoke of elder orson hyde, one of the twelve apostles, that would probably visit them this spring; and, according to adams' account of him, he must be a perfect apollo in learning and eloquence. the boylston hall was a perfect jam during the day and evening. on tuesday evening he gave his farewell lecture. that was a rich treat indeed, embodying the outline of the faith and doctrine of latter-day saints. but on wednesday evening, at the great tea party, was the time it was clearly manifested that kindest feelings existed in this city towards the mormons. there were present on that occasion over five hundred people: three hundred and fifty sat down at the first table. after supper, elder adams delivered a very appropriate and eloquent address. it was listened to with profound attention, during which time we saw the tear start in many an eye. during his remarks he spoke very beautifully of "the marriage supper of the lamb," that was to wind up this last dispensation, cause creation to cease to groan, and usher in the long-looked-for period when universal religion, liberty and toleration shall be proclaimed from "mountain-top to mountain-top and every man in every place shall meet a brother and a friend." {323} yours truly, (not a mormon, but) one of the many friends to that much abused people. d. w. r. boston, april 1, 1843. _sunday, 2_.--wind n.e. snow fell several inches, but melted more or less. [sidenote: orson hyde corrected by the prophet.] at ten a.m. went to meeting. heard elder orson hyde preach, comparing the sectarian preachers to crows living on carrion, as they were more fond of lies about the saints than the truth. alluding to the coming of the savior, he said, "when he shall appear, we shall be like him, &c. he will appear on a white horse as a warrior, and maybe we shall have some of the same spirit. our god is a warrior. (john xiv, 23.) it is our privilege to have the father and son dwelling in our hearts, &c." we dined with my sister sophronia mccleary, when i told elder hyde that i was going to offer some corrections to his sermon this morning. he replied, "they shall be thankfully received." _important items of instruction given by joseph the prophet at ramus, illinois, april 2nd, 1843_.[c] [footnote c: see doctrine and covenants, section cxxx.] when the savior shall appear, we shall see him as he is. we shall see that he is a man like ourselves, and that the same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy. (john xiv:23.) the appearing of the father and the son, in that verse, is a personal appearance; and the idea that the father and the son dwell in a man's heart is an old sectarian notion, and is false. in answer to the question, "is not the reckoning of god's time, angel's time, prophet's time, and man's time according to the planet on which they reside?" i answer, yes. but there are no angels who minister to this earth but those who do belong or have belonged to it. the angels do not reside on a planet like this earth; but they reside in the presence of god, on a globe like a sea of glass and fire, where all things for their glory are manifest--past, present, and future, and are continually before the lord. the place where god resides is a great {324} urim and thummim. this earth in its sanctified and immortal state, will be made like unto crystal and will be a urim and thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be christ's. then the white stone mentioned in revelation ii:17, will become a urim and thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms, will be made known; and a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. the new name is the key word. i prophesy, in the name of the lord god, that the commencement of the difficulties which will cause much bloodshed previous to the coming of the son of man will be in south carolina. it may probably arise through the slave question. this voice declared to me while i was praying earnestly on the subject, december 25th, 1832.[d] [footnote d: see doctrine and covenants, section lxxxvii. also history of the church vol. i, chapter xxii, where the revelation here alluded to is given _in extenso_.] i was once praying very earnestly to know the time of the coming of the son of man, when i heard a voice repeat the following: "joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the son of man; therefore let this suffice, and trouble me no more on this matter." i was left thus, without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether i should die and thus see his face. i believe the coming of the son of man will not be any sooner than that time. [sidenote: the prophet expounds the scriptures.] at one p.m., attended meeting, i read the 5th chapter of revelation, referring particularly to the 6th verse, showing from that the actual existence of beasts in heaven. probably those were beasts which had lived on another planet, and not ours. god never made use of the figure of a beast to represent the kingdom of heaven. when it is made use of, it is to represent an apostate church. this is the first time i have ever taken a text in revelation; and if the young elders would let such things alone it would be far better. then corrected elder hyde's remarks, the same as i had done to him privately. {325} at the close of the meeting we expected to start for carthage, but the bad weather prevented; so i called another meeting in the evening. between meetings i read in revelation with elder hyde, and expounded the same, during which time several persons came in and expressed their fears that i had come in contact with the old scriptures. at seven o'clock meeting, i resumed the subject of the beast, and showed very plainly that john's vision was very different from daniel's prophecy--one referring to things actually existing in heaven; the other being a figure of things which are on earth. _the persistence of intelligence--blessings predicated on law_.[e] [footnote e: see doctrine and covenants, section cxxx.] whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection; and if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come. there is a law irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated: and when we obtain any blessing from god, it is by obedience to that law upon which it is predicated. the father has a body of flesh and bones as tangible as man's; the son also; but the holy ghost has not a body of flesh and bones, but is a personage of spirit. were it not so, the holy ghost could not dwell in us. a man may receive the holy ghost, and it may descend upon him and not tarry with him. [sidenote: questions submitted to the prophet.] "what is the meaning of the scripture, 'he that is faithful over a few things shall be made ruler over many; and he that is faithful over many, shall be made ruler over many more'? what is the meaning of the parable of the ten talents? also the conversation with nicodemus, 'except a man be born of water and of the spirit'?" were questions put to me which i shall not answer at present. i closed by flagellating the audience for their fears, and called upon elder hyde to get up and fulfill his {326} covenant to preach three-quarters of an hour, otherwise i would give him a good whipping. elder hyde arose and said "brothers and sisters, i feel as though all had been said that can be said. i can say nothing, but bless you." at the close of the meeting, we returned to benjamin f. johnson's, where we slept; and i remarked that the hundred and forty-four thousand sealed are the priests who should be anointed to administer in the daily sacrifice. dimick b. huntington returned from chicago, having had a very cold and severe journey. the ice in chicago harbor was three feet thick. brought me a letter from mr. justin butterfield. _monday, april 3_.--miller's day of judgment has arrived, but it is too pleasant for false prophets.[f] [footnote f: this has reference to william miller, who predicted that on the 3rd of april, 1843, the christ would come in glory, and the end of the world would come. see footnote, page 272, this volume.] at two p.m., started for carthage, where we arrived about four p.m., and stayed at jacob b. backenstos'. elders young and taylor returned to nauvoo, having preached four times. in the evening, reading the book of revelation with elder hyde and conversing with esquire backman. upward of $12,000,000 have been recently expended by the french government to fortify the city of paris. _tuesday, 4_.--spent five hours preaching to esquire backman, chancery robinson, and backenstos. backman said, "almost thou persuadest me to be a christian." we left carthage about two p.m., and arrived at nauvoo, at have-past five. _wednesday, 5_.--sat with aldermen spencer, wells, hills, harris, whitney and kimball, associate-justices in the municipal court on a writ of habeas corpus, and discharged jonathan and lewis hoopes from custody. a branch of the church organized at mount holly, new jersey, of twenty-five members, by elder newton. {327} _thursday, april 6_.--i was detained from conference to hear a case of assumpsit, widow thompson, _versus_ dixon, until eleven a.m. the first day of the fourteenth year of the church of jesus christ of latter-day saints. sun shone clear, warm and pleasant. the snow has nearly all disappeared, except a little on the north side of the hill above zarahemla, iowa. the ice is about two feet thick on the mississippi, west of the temple. a considerable number of the brethren crossed from the iowa side of the river to the conference, on the ice. the walls of the temple are from four to twelve feet above the floor. _minutes of the general conference, beginning april 6th, 1843_. an annual conference of the church of jesus christ of latter-day saints was convened on the floor of the temple. there were present--hyrum smith, patriarch; brigham young, heber c. kimball, orson pratt, wilford woodruff, john taylor, george a. smith, and willard richards, of the quorum of the twelve; elder amasa lyman, and a very large assembly of the elders and saints. elder brigham young announced that president joseph smith was detained on business, but would be present soon. sang a hymn. elder amasa lyman opened by prayer, and another hymn was sung. elder orson pratt then read the third chapter of the second epistle of peter, and spoke upon the subject of the resurrection. at ten minutes before twelve o'clock, president joseph smith and elders rigdon and hyde arrived. presentation of authorities. at twelve o'clock, president joseph smith commenced by saying "we all ought to be thankful for the privilege we enjoy this day of meeting so many of the saints, and for the warmth and brightness of the heavens over our heads; and it truly makes the countenances of this great multitude to look cheerful and gladdens the hearts of all present." he next stated the object of the meeting, which was- first. to ascertain the standing of the first presidency, which he should do by presenting himself before the conference. second. to take into consideration the expediency of sending out the {328} twelve, or some of them, amongst the branches of the church, to obtain stock to build the nauvoo house; for the time has come to build it. third. the elders will have the privilege of appeals from the different conferences to this, if any such cases exist. these are the principal items of business which i have at present to lay before you. it is necessary that this conference give importance to the nauvoo house. a prejudice exists against building it, in favor of the temple; and the conference is required to give stress to the building of the nauvoo house. this is the most important matter for the time being; for there is no place in this city where men of wealth, character and influence from abroad can go to repose themselves, and it is necessary we should have such a place. the church must build it or abide the result of not fulfilling the commandment. president joseph then asked the conference if they were satisfied with the first presidency, so far as he was concerned as an individual to preside over the whole church, or would they have another? if, said he, i have done anything to injure my character, reputation, or standing, or have dishonored our religion by any means in the sight of angels or in the sight of men and women, i am sorry for it; and if you will forgive me, i will endeavor to do so no more. i do not know that i have done anything of the kind. but if i have, come forward and tell me of it. if any one has any objection to me, i want you to come boldly and frankly and tell me of it; and if not, ever after hold your peace. motion was made are seconded, that president joseph smith continue president of the whole church. after a few minutes' silence, the motion was put by president brigham young, when one vast sea of hands was presented, and the motion was carried unanimously. president joseph returned his thanks to the assembly for the manifestation of their confidence, and said he would serve them according to the best ability god should give him. elder brigham young moved, and elder orson hyde seconded, that elder sidney rigdon be continued in his office as counselor to president smith. elder rigdon spoke, saying, "the last time i had the privilege of attending conference was at the laying of the corner stones of this temple; and i have had but poor health since, and have been connected with circumstances the most forbidding, which, doubtless, have produced some feelings. i have never had a doubt of the work. my feelings concerning bennett were always the same. i told my family to guard against that fellow, for some time he will attempt to make a rupture among this people. i had so little confidence in him that i always felt myself at his defiance. i was once threatened by warren parrish, if i would {329} not coincide with his views; and i have just received such a threatening letter from john c. bennett, that if i did not turn my course i should feel the force of his power. as there is now an increase of my health and strength, i desire to serve you in any way it is possible for me to do. if any one has any feelings against me, i hope they will express them." dimick b. huntington asked him what he meant when he said bennett was a good man, etc., when he called him a perfect gentleman and he had nothing against him. elder rigdon said he did not recollect it. he did not then know as much about bennett as he had learned afterwards. i say now, he never offered any abuse in my house. bennett has never been about my house but little. i never saw anything about the man but what was respectable. he came to robinson's. i was in debt to him, and consequently boarded him. i think dimick must be mistaken. dimick: i know i am not. i have no private pique against elder rigdon. the vote was then put and carried almost unanimously. president joseph smith presented william law as his second counselor, who was sustained by unanimous vote. president hyrum smith, patriarch, said he wished to be tried, when it was voted unanimously that he retain his office of patriarch. he then blessed the people and asked the lord to bless them also. remarks of the prophet on collecting funds. president joseph smith said he did not know anything against the twelve. if he did, he would present them for trial. it is not right that all the burden of the nauvoo house should rest on a few individuals; and we will now consider the propriety of sending the twelve to collect means for it. there has been too great a solicitude in individuals for the building of the temple to the exclusion of the nauvoo house. agents have had too great latitude to practice fraud by receiving donations, and never making report. the church has suffered loss, and i am opposed to that system of collecting funds when any elder may receive moneys. i am opposed to any man handling the public funds of the church who is not duly authorized. i advise that some means be devised for transacting business on a sure foundation. the twelve are the most suitable persons to perform this business, and i want the conference to devise some means to bind them as firm as the pillars of heaven, if possible. the twelve were always honest, and it will do them no hurt to bind them. it has been reported that they receive wages at two dollars per day for their services. i have never heard this till recently, and i do not believe it. i know the twelve have never had any wages at all. they have {330} fulfilled their duties; they have always gone where they were sent, and have labored with their hands for their support when at home. if we send them into the world to collect funds, we want them to return those funds to this place, that they may be appropriated to the very purpose for which they were designed. i go in for binding up the twelve solid, putting them under bonds; and let this conference institute an order to this end, and that the traveling expenses of the agents shall not be borne out of the funds collected for building these houses; and let no man pay money or stock into the hands of the twelve, except he transmit an account of the same immediately to the trustee-in-trust; and let no man but the twelve have authority to act as agent for the temple and nauvoo house. i would suggest the propriety of your saying that no money should ever be sent by any man, except it be by some one whom you have appointed as agent, and stop every other man from receiving moneys. it has been customary for any elder to receive moneys for the temple when he is traveling. but this system of things opened a wide field for every kind of imposition, as any man can assume the name of a "mormon" elder and gather his pockets full of money and go to texas. many complaints have come to me of money being sent that i have never received. i will mention one case. he is a good man: his name is daniel russell, from akron, new york. his brother samuel had been east on business for him, and there received twenty or twenty-five dollars as a donation to the temple, which he put in daniel russell's bag, with his money, and forgot to take it out before he returned the bag. two or three days after his return, he called on his brother for the money belonging to the church; but daniel thought samuel had paid out too much of his money, and he would keep the church's money to make good his own. i called to see daniel russell about the money, and he treated me so very politely, but did not give me to understand he ever meant to pay it. he said he did not know at the time that there was any church money in the bag,--that he had paid it out, and he had none now. samuel russell, who brought the money from the east, stated to the conference that he did not think it was because his brother was short of funds that he kept it, for he had money enough. he had told him that he should not be out of funds again--that his brother had twenty dollars of the church funds and some dried fruit for the president. president joseph resumed: i give this as a sample of a thousand instances. we cannot give an account to satisfy the people on the church books unless something is done. i propose that you send your moneys for the temple by the twelve or some agent of your own choosing; and if you send by others and the money is lost, it is lost to yourselves; i cannot be responsible for it. everything that falls into my hands {331} shall be appropriated to the very thing it was designed for. it is wrong for the church to make a bridge of my nose in appropriating funds for the temple. the act of incorporation required of me securities, which were lodged in the proper hands, as the law directs; and i am responsible for all that comes into my hands. the temple committee are bound to me in the sum of $2,000, with good security. if they apply any property where they ought not, they are liable to me for it. individuals are running to them with funds every day, and thus make a bridge over my nose. i am not responsible for it. if you put it into the hands of the temple committee, neither i nor my clerk know anything of it. so long as you consider me worthy to hold this office, [sole trustee-in-trust for the church] it is your duty to attend to the legal forms belonging to the business; and if not, put some other one in my place. my desire is that the conference minutes may go forth in such form that those abroad may learn the order of doing business, and that the twelve be appointed to this special mission of collecting funds for the nauvoo house, so that all may know how to send their funds safely, or bring them themselves and deliver them to the trustee-in-trust or his clerk, who can always be found in the office. who are the temple committee, that they should receive the funds? they are nobody. when i went to the white house at washington, and presented letters of introduction from thomas carlin, governor of illinois, to martin van buren, he looked at them very contemptuously, and said, "governor carlin! governor carlin! who's governor carlin? governor carlin's nobody." i erred in spirit: i have been sorry for it ever since. i confess my mistake; and i here make my apology to all the world; and let it be recorded on earth and in heaven that i am clear of the sin of being angry with martin van buren for saying, "governor carlin's nobody." all property ought to go through the hands of the trustee-in-trust. there have been complaints against the temple committee for appropriating church funds more freely for the benefit of their own children than to others who need assistance more than they do; and the parties may have till saturday to prepare for trial. it was then voted unanimously that the twelve be appointed a committee to collect funds to build the nauvoo house and receive moneys for the temple, with this proviso--that the twelve give bonds for the safe delivery of all funds coming into their hands belonging to the nauvoo house and temple to the trustee-in-trust; and that the payer also make immediate report to the trustee-in-trust of all moneys paid by him to the twelve; and that the instructions of president joseph smith to the conference be carried into execution. elder w. w. phelps proposed that the twelve sign triplicate receipts for moneys received, for the benefit of the parties concerned. {332} elder brigham young objected, and said he should never give receipts for cash, except such as he put into his own pocket for his own use; for it was calculated to make trouble hereafter, and there were better methods of transacting the business and more safe for the parties concerned; that he wished this speculation to stop, and would do all in his power to put it down: to which the twelve responded, amen. elder young asked if any one knew anything against any one of the twelve--any dishonesty. if they did, he wanted it exposed. he said he knew of one who was not dishonest. he also referred to muzzling the ox that treadeth out the corn, etc. president joseph said, i will answer brother brigham. there is no necessity for the twelve being abroad all the time preaching and gathering funds for the temple. spend the time that belongs to preaching abroad, and the rest of the time at home to support themselves. it is no more for the twelve to go abroad and earn their living in this way than it is for others. the idea of not muzzling the ox is a good old quaker song; but we will make the ox tread out the corn first, and then feed him. i am bold to declare that i have never taken the first farthing of church funds for my own use, till i have first consulted the proper authorities. when there was no quorum of the twelve or high priests for me to consult, i have asked the temple committee, who had no particular business with it; but i did it for the sake of peace. (elder cutler said it was so.) let the conference stop all agents from collecting funds, except the twelve. when a man is sent to preach the first principles of the gospel, he should preach that, and let the rest alone. choir sang a hymn. elder orson hyde prayed; and at twelve minutes before two o'clock, p.m., conference adjourned for one hour. _afternoon session_. [conference re-assembled at three o'clock, p. m.] hyrum smith's remarks on thieves. patriarch hyrum smith commenced by saying that he had some communication to make to the conference on stealing, and he would do it while waiting for president joseph smith, and referred to the article in the last number of the _wasp_. said he, i have had an interview with a man who formerly belonged to the church. he revealed to me that there is a band of men, and some who pretend to be strong in the faith of the doctrine of the latter-day saints; but they are hypocrites, and some who do not belong to the church, who are bound together by secret oaths, obligations, and penalties to keep the secret; and they hold that it is right to steal from any one who does not belong to the {333} church, provided they consecrate one-third of it to the building of the temple. they are also making bogus money. this man says he has become convinced of the error of his ways and has come away from them to escape their fury. i wish to warn you all not to be duped by such men, [these outlaws] for they are the gadiantons of the last days. he then read from the _wasp_, as republished from the _times and seasons_, his own affidavit and the proceedings of the authorities of the church generally, dated nov. 26, 1841. the man who told me said, "this secret band refer to the bible, book of doctrine and covenants, and book of mormon to substantiate their doctrines; and if any of them did not remain steadfast, they ripped open their bowels and gave them to the cat-fish." but no such doctrines are taught in those books. they say that it has been taught from this stand that they are the little foxes that spoil the vines, and the first presidency are the big foxes; and the big foxes wanted the little foxes to get out of the city and spread abroad, so that the big foxes might have a chance; which everybody knows is false. all these things are used to decoy the foolish and unwary. i will mention two names--david holman and james dunn. they were living in my house. i went to them and asked them if they were stealing for a livelihood? holman confessed that he had stolen from the world, not from the brethren. i told them to get out of my house. david asked me to forgive him, and he lifted his hands towards heaven and swore, if i would forgive him, he would never do so again. soon after he went to montrose, where he was found stealing salt. he then stole a skiff and came across the river, stole a barrel of flour that had just been landed from a steamer, rowed down the river to keokuk and sold the flour for $2.00, saying he had picked it up in the river, and it was likely a little damaged, got his pay, and went his way. dunn would not promise to quit stealing, but said he would go to st. louis. i tell you today, the men that steal shall not long after be brought to the penitentiary. they will soon he brought to condign punishment. i demand, in the presence of god, that you will exert your wit and your power to bring such characters to justice. if you do not, the curse of god will rest upon you. such things would ruin any people. should i catch a latter-day saint stealing, he is the last man to whom i would show mercy. president joseph smith said, i think it best to continue this subject. i want the elders to make honorable proclamation abroad concerning what the feelings of the first presidency are; for stealing has never been tolerated by them. i despise a thief. he would betray me if he could get the opportunity. i know that he would be a detriment to any {334} cause; and if i were the biggest rogue in the world, he would steal my horse when i wanted to run away. it has been said that some were afraid to disclose what they knew of these secret combinations; consequently i issued a proclamation, which you may read in the _wasp_, number 48. if any man is afraid to disclose what he knows about this gang of thieves, let him come to me and tell me the truth, and i will protect him from violence. thieving must be stopped. opportunity was then offered to the elders to bring forward their appeals from other conferences; but no case was presented. the prophet's remarks on conditions in iowa. president joseph smith continued his remarks and said, it is necessary that i make a proclamation concerning keokuk and also in relation to the economy of the church on that side of the river. the governor of iowa has issued a writ in the same manner that carlin did, and it is now held in iowa as a cudgel over my head. i was told by the united states attorney that the governor of iowa had no jurisdiction after the decision of the supreme court, and that all writs thus issued were legally dead. appeals have been made to governor chambers; but although he has no plausible excuse, he is not willing to kill that writ or to take it back. i will therefore advise you to serve them a trick that the devil never did,--_i. e._, come away and leave them; come into illinois, pay taxes in illinois, and let the iowegians take their own course. i don't care whether you come away or not. i do not wish to control you; but if you wish for my advice, i would say, let every man, as soon as he conveniently can, come over here; for you can live in peace with us. we are all green mountain boys--southerners, northerners, westerners, and every other kind of "ers," and will treat you well: and let that governor know that we don't like to be imposed upon. in relation to keokuk, it has been supposed that i made a great bargain with a certain great man there. in the beginning of august last, a stranger came to my house, put on a very long face, and stated that he was in great distress--that he was a stranger in this city, and having understood that i was benevolent, he had come to me for help. he said that he was about to lose $1,400 of property at sheriff's sale for $300 in cash; that he had money in st. louis, which he expected in two or three days; that the sale would take place the next day; and that he wanted to hire some money for two or three days. i thought on the subject over night, and he came the next morning for an answer. i did not like the looks of the man; but thought i, he is a stranger. i then reflected upon the situation that i had been frequently placed in, and that i had often {335} been a stranger in a strange land, and whenever i had asked for assistance i had obtained it; and it may be that he is an honest man; and if i turn him away, i shall be guilty of the sin of ingratitude. i therefore concluded to loan him $200 in good faith sooner than be guilty of ingratitude. he gave me his note for the same, and said, "whenever you call on me, you shall have the money." soon after, when i was taken with carlin's writ, i asked him for the money; but he answered, "i have not got it from st. louis, but shall have it in a few days." he then said, "since i saw you, a project has entered my mind, which i think may be profitable both for you and me. i will give you a quit claim deed for all the land you bought of galland, which is twenty thousand acres. you paid galland the notes, and ought to have them: they are in my hands as his agent, and i will give them up. i also propose deeding to you one-half of my right to all my land in the iowa territory; and all i ask is for you to give your influence to help to build up keokuk." i answered, "i have not asked for your property: i don't want it, and would not give a snap of my finger for it; but i will receive the papers; and if i find it as you say, i will use my influence to help to build up the place; but i won't give you anything for the land," and told him i wanted the $200 which was due me. he made out the deeds and gave them to me, and i got them recorded, and he gave up the notes, except a few. i then said to uncle john smith, if you go there with the brethren, i will give you the property. but he would not accept it. i then let the same gentleman have some cloth to the amount of $600 or $700. he began, soon after, to tell the brethren what obligations i was under to him. i then wrote him a letter on the subject; but i have since found that he is swindling, and that there is no prospect of getting anything from him. he is owing me about $1,100; and i thought it my duty to publish his rascality, that the elders might do the same in that territory, and prevent the brethren from being imposed upon. he has got a writing to this effect, that if he owned as much as he pretended and did as he said, i would give my influence to build up keokuk, and on no other terms. his name is j. g. remick. he took this plan to swindle me out of money, cloth, lumber, etc. i want all the congregation to know it. i was not going to use any influence to have the brethren go to be swindled. my advice is, if they choose, that they come away from keokuk, and not go there any more. it is not a good location. i am not so much a "christian" as many suppose i am. when a man undertakes to ride me for a horse, i feel disposed to kick up and throw him off, and ride him. david did so, and so did joshua. my only weapon is my tongue. i would not buy property in iowa territory: i consider it stooping to accept it as a gift. {336} in relation to the half-breed land, it is best described by its name--it is half-breed land; and every wise and judicious person as soon as he can dispose of his effects, if he is not a half-breed, will come away. i wish we could exchange some half-breeds and let them go over the river. it there are any that are not good citizens, they will be finding fault tomorrow at my remarks, and that is the key-word whereby you may know them. there is a chance in that place for every abomination to be practiced on the innocent, if they go; and i ask forgiveness of all whom i advised to go there. the men who have possession have the best title; all the rest are forms for swindling. i do not wish for the saints to have a quarrel there. president joseph smith stated that the next business was to settle difficulties where elders have had their licenses taken away, etc., or their membership. but whilst they were preparing, if there was any such case, he would talk on other subjects. the prophet on the second coming of the christ. the question has been asked, can a person not belonging to the church bring a member before the high council for trial? i answer, no. if i had not actually got into this work and been called of god, i would back out. but i cannot back out: i have no doubt of the truth. were i going to prophesy, i would say the end [of the world] would not come in 1844, 5, or 6, or in forty years. there are those of the rising generation who shall not taste death till christ comes. i was once praying earnestly upon this subject, and a voice said unto me, "my son, if thou livest until thou art eighty-five years of age, thou shalt see the face of the son of man." i was left to draw my own conclusions concerning this; and i took the liberty to conclude that if i did live to that time, he would make his appearance. but i do not say whether he will make his appearance or i shall go where he is. i prophesy in the name of the lord god, and let it be written--the son of man will not come in the clouds of heaven till i am eighty-five years old. then read the 14th chapter of revelation, 6th and 7th verses--"and i saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, fear god and give glory to him, for the hour of his judgment is come." and hosea, 6th chapter, after two days, etc.,--2,520 years; which brings it to 1890. the coming of the son of man never will be--never can be till the judgments spoken of for this hour are poured out: which judgments are commenced. paul says, "ye are the children of the light, and not of the darkness, that that day should overtake you as a thief in the night." it is not the design of the almighty to come upon the earth {337} and crush it and grind it to powder, but he will reveal it to his servants the prophets. judah must return, jerusalem must be rebuilt, and the temple, and water come out from under the temple, and the waters of the dead sea be healed. it will take some time to rebuild the walls of the city and the temple, &c.; and all this must be done before the son of man will make his appearance. there will be wars and rumors of wars, signs in the heavens above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds; then will appear one grand sign of the son of man in heaven. but what will the world do? they will say it is a planet, a comet, &c. but the son of man will come as the sign of the coming of the son of man, which will be as the light of the morning cometh out of the east. choir sang a hymn. prayer by w. w. phelps. adjourned at six p.m., until tomorrow morning. _friday, 7_.- conference convened at ten a.m. singing, prayer by elder orson hyde, and singing. president joseph smith stated that the next business in order was to listen to appeals of elders, &c.; but none appeared. he was rather hoarse from speaking so long yesterday, and therefore said he would use the boys' lungs today. the next business in order was to appoint some elders on missions. voted that jedediah m. grant be sent to preside over the church at philadelphia. voted that joshua grant be sent to preside over the church at cincinnati. voted that pelatiah brown go to the village of palmyra, in new york, and raise up a branch of the church. _complaints against the temple committee_. the temple committee was called up for trial. william clayton said: some may expect i am going to be a means of the downfall of the temple committee. it is not so; but i design to show that they have been partial. elder higbee has overrun the amount allowed by the trustees about one-fourth. pretty much all elder higbee's son has received has been in money and store pay. higbee's son has had nothing credited on his tithing. william f. cahoon has {338} paid all his tenth; the other sons of cahoon have had nothing to their credit on tithing. the committee have had a great amount of store pay. one man, who is laboring continually, wanted twenty-five cents in store pay when his family were sick; but higbee said he could not have it. pulaski s. cahoon was never appointed boss over the stone-cutting shop, but was requested to keep an account of labor in it. during the last six months very little means have been brought into the temple committee. there are certain individuals in this city who are watching every man who has anything to give the temple, to get it from him and pay for the same in his labor. alpheus cutler said he did not know of any wrong he had done. if any one would show it, he would make it right. the conference voted him clear. reynolds cahoon said: this is not an unexpected matter for me to be called up. i do not want you to think i am perfect. somehow or other, since elder cutler went up into the pine country, i have, from some cause been placed in very peculiar circumstances. i think i never was placed in so critical a position since i was born. when president smith had goods last summer, we had better property; goods would not buy corn without some cash: instead of horses, &c., we took store pay. i have dealt out meal and flour to the hands to the last ounce, when i had not a morsel of meal, flour or bread left in my house. if the trustee, brother hyrum, or the twelve, or all of them will examine and see if i have too much, it shall go freely. i call upon the brethren, if they have anything against me, to bring it forward and have it adjusted. patriarch hyrum smith said: i feel it my duty to defend the committee as far as i can; for i would as soon go to hell as be a committee-man. i will make a comparison for the temple committee. a little boy once told his father he had seen an elephant on a tree; the people did not believe it, but ran out to see what it was: they looked, and it was only an owl. reynolds cahoon said, when brother cutler was gone, brother higbee kept the books, and they have found as many mistakes against brother higbee as in his favor. the conference then voted cahoon clear. elias higbee said: i am not afraid or ashamed to appear before you. when i kept the books, i had much other business on my hands and made some mistakes. the conference voted in favor of elder higbee unanimously. president joseph smith stated that the business of the conference had closed, and the remainder would be devoted to instruction. it is an insult to a meeting for persons to leave just before its close. if they {339} must go out, let them go half an hour before. no gentlemen will go out of meeting just at closing. singing by the choir. prayer by elder brigham young. _the afternoon session_. conference called to order at two-thirty p.m. singing. prayer by elder brigham young. singing. elder orson pratt delivered a discourse from the prophecy of daniel on the ancient of days; for a synopsis of which see _times and seasons_, page 204. while the choir was singing, president joseph remarked to elder rigdon: this day is a millennium within these walls, for there is nothing but peace. to a remark of elder orson pratt's, that a man's body changes every seven years, president joseph smith replied: there is no fundamental principle belonging to a human system that ever goes into another in this world or in the world to come; i care not what the theories of men are. we have the testimony that god will raise us up, and he has the power to do it. if any one supposes that any part of our bodies, that is, the fundamental parts thereof, ever goes into another body, he is mistaken. singing by the choir. prayer by elder john taylor. the ice, which had made a bridge across the river since last november, moved away in immense masses. _morning session of the conference, saturday, april 8th, 1843_. president joseph smith addressed the saints. [the following synopsis was reported by willard richards and william clayton.] president joseph smith called upon the choir to sing a hymn, and remarked that "tenor charms the ear, bass, the heart." after singing, he spoke as follows: i have three requests to make of the congregation: the first is, that all who have faith will exercise it and pray the lord to calm the wind; for as it blows now, i cannot speak long without seriously injuring my health; the next is that i may have your prayers that the lord will strengthen my lungs, so that i may be able to make you all hear; and the third is, that you will pray for the holy ghost to rest upon me, so as to enable me to declare those things that are true. _the prophet expounds the scriptures_. the subject i intend to speak upon this morning is one that i have {340} seldom touched upon since i commenced my ministry in the church. it is a subject of great speculation, as well amongst the elders of this church, as amongst the divines of the day: it is in relation to the beasts spoken of by john the revelator. i have seldom spoken from the revelations; but as my subject is a constant source of speculation amongst the elders, causing a division of sentiment and opinion in relation to it, i now do it in order that division and difference of opinion may be done away with, and not that correct knowledge on the subject is so much needed at the present time. it is not very essential for the elders to have knowledge in relation to the meaning of beasts, and heads and horns, and other figures made use of in the revelations; still, it may be necessary, to prevent contention and division and do away with suspense. if we get puffed up by thinking that we have much knowledge, we are apt to get a contentious spirit, and correct knowledge is necessary to cast out that spirit. the evil of being puffed up with correct (though useless) knowledge is not so great as the evil of contention. knowledge does away with darkness, suspense and doubt; for these cannot exist where knowledge is. there is no pain so awful as that of suspense. this is the punishment of the wicked; their doubt, anxiety and suspense cause weeping, wailing and gnashing of teeth. in knowledge there is power. god has more power than all other beings, because he has greater knowledge; and hence he knows how to subject all other beings to him. he has power over all. i will endeavor to instruct you in relation to the meaning of the beasts and figures spoken of. i should not have called up the subject had it not been for this circumstance. elder pelatiah brown, one of the wisest old heads we have among us, and whom i now see before me, has been preaching concerning the beast which was full of eyes before and behind; and for this he was hauled up for trial before the high council. i did not like the old man being called up for erring in doctrine. it looks too much like the methodist, and not like the latter-day saints. methodists have creeds which a man must believe or be asked out of their church. i want the liberty of thinking and believing as i please. it feels so good not to be trammelled. it does not prove that a man is not a good man because he errs in doctrine. the high council undertook to censure and correct elder brown, because of his teachings in relation to the beasts. whether they actually corrected him or not, i am a little doubtful, but don't care. father brown came to me to know what he should do about it. the {341} subject particularly referred to was the four beasts and four-and-twenty elders mentioned in rev. 5:8--"and when he had taken the book, the four beasts and four-and-twenty elders fell down before the lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints." father brown has been to work and confounded all christendom by making out that the four beasts represented the different kingdoms of god on the earth. the wise men of the day could not do anything with him, and why should we find fault? anything to whip sectarianism, to put down priestcraft, and bring the human family to a knowledge of the truth. a club is better than no weapon for a poor man to fight with. father brown did whip sectarianism, and so far so good; but i could not help laughing at the idea of god making use of the figure of a beast to represent his kingdom on the earth, consisting of men, when he could as well have used a far more noble and consistent figure. what! the lord make use of the figure of a creature of the brute creation to represent that which is much more noble, glorious, and important--the glories and majesty of his kingdom? by taking a lesser figure to represent a greater, you missed it that time, old gentleman; but the sectarians did not know enough to detect you. when god made use of the figure of a beast in visions to the prophets he did it to represent those kingdoms which had degenerated and become corrupt, savage and beast-like in their dispositions, even the degenerate kingdoms of the wicked world; but he never made use of the figure of a beast nor any of the brute kind to represent his kingdom. daniel says (ch. 7, v. 16) when he saw the vision of the four beasts, "i came near unto one of them that stood by, and asked him the truth of all this," the angel interpreted the vision to daniel; but we find, by the interpretation that the figures of beasts had no allusion to the kingdom of god. you there see that the beasts are spoken of to represent the kingdoms of the world, the inhabitants whereof were beastly and abominable characters; they were murderers, corrupt, carnivorous, and brutal in their dispositions. the lion, the bear, the leopard, and the ten-horned beast represented the kingdoms of the world, says daniel; for i refer to the prophets to qualify my observations which i make, so that the young elders who know so much, may not rise up like a flock of hornets and sting me. i want to keep out of such a wasp-nest. there is a grand difference and distinction between the visions and figures spoken of by the ancient prophets, and those spoken of in the revelations of john. the things which john saw had no allusion to the {342} scenes of the days of adam, enoch, abraham or jesus, only so far as is plainly represented by john, and clearly set forth by him. john saw that only which was lying in futurity and which was shortly to come to pass. see rev. i:1-3, which is a key to the whole subject: "the revelation of jesus christ, which god gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant john: who bare record of the word of god, and of the testimony of jesus christ, and of all things that he saw. blessed is he that readeth, and they that hear the words of this prophecy, and keep those things that are written therein: for the time is at hand." also rev. iv:1. "after this i looked, and, behold, a door was opened in heaven; and the first voice which i heard was as it were of a trumpet talking with me; which said, come up hither, and i will show thee things which must be hereafter." the four beasts and twenty-four elders were out of every nation; for they sang a new song, saying, "thou art worthy to take the book, and to open the seal thereof: for thou wast slain, and hast redeemed us to god by thy blood out of every kindred, and tongue, and people, and nation." (see rev. 5:9.) it would be great stuffing to crowd all nations into four beasts and twenty-four elders. now, i make this declaration, that those things which john saw in heaven had no allusion to anything that had been on the earth previous to that time, because they were the representation of "things which must shortly come to pass," and not of what has already transpired. john saw beasts that had to do with things on the earth, but not in past ages. the beasts which john saw had to devour the inhabitants of the earth in days to come. "and i saw when the lamb opened one of the seals; and i heard, as it were the noise of thunder, one of the four beasts saying, come and see. and i saw, and beheld a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. and when he had opened the second seal, i heard the second beast say, come and see. and there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword." (rev. 6:1, 2, 3, 4.) the book of revelation is one of the plainest books god ever caused to be written. the revelations do not give us to understand anything of the past in relation to the kingdom of god. what john saw and speaks of were things which he saw in heaven; those which daniel saw were on and pertaining to the earth. i am now going to take exceptions to the present translation of the bible in relation to these matters. our latitude and longitude can be {343} determined in the original hebrew with far greater accuracy than in the english version. there is a grand distinction between the actual meaning of the prophets and the present translation. the prophets do not declare that they saw a beast or beasts, but that they saw the _image_ or _figure_ of a beast. daniel did not see an actual bear or a lion, but the images or figures of those beasts. the translation should have been rendered "image" instead of "beast," in every instance where beasts are mentioned by the prophets. but john saw the actual beast in heaven, showing to john that beasts did actually exist there, and not to represent figures of things on the earth. when the prophets speak of seeing beasts in their visions, they mean that they saw the images, they being types to represent certain things. at the same time they received the interpretation as to what those images or types were designed to represent. i make this broad declaration, that whenever god gives a vision or an usage, or beast, or figure of any kind, he always holds himself responsible to give a revelation or interpretation of the meaning thereof, otherwise we are not responsible or accountable for our belief in it. don't be afraid of being damned for not knowing the meaning of a vision or figure, if god has not given a revelation or interpretation of the subject. i suppose john saw beings there of a thousand forms, that had been saved from ten thousand times ten thousand earths like this,--strange beasts of which we have no conception: all might be seen in heaven. the grand secret was to show john what there was in heaven. john learned that god glorified himself by saving all that his hands had made, whether beasts, fowls, fishes or men; and he will glorify himself with them. says one, "i cannot believe in the salvation of beasts." any man who would tell you that this could not be, would tell you that the revelations are not true. john heard the words of the beasts giving glory to god, and understood them. god who made the beasts could understand every language spoken by them. the four beasts were four of the most noble animals that had filled the measure of their creation, and had been saved from other worlds, because they were perfect: they were like angels in their sphere. we are not told where they came {344} from, and i do not know; but they were seen and heard by john praising and glorifying god. the popular religionists of the day tell us, forsooth, that the beasts spoken of in the revelation represent kingdoms. very well, on the same principle we can say that the twenty-four elders spoken of represent beasts; for they are all spoken of at the same time, and are represented as all uniting in the same acts of praise and devotion. this learned interpretation is all as flat as a pancake! "what do you use such vulgar expressions for, being a prophet?" because the old women understand it--they make pancakes. deacon homespun said the earth was flat as a pancake, and ridiculed the science which proved to the contrary. the whole argument is flat, and i don't know of anything better to represent it. the world is full of technicalities and misrepresentation, which i calculate to overthrow, and speak of things as they actually exist. again, there is no revelation to prove that things do not exist in heaven as i have set forth, nor yet to show that the beasts meant anything but beasts; and we never can comprehend the things of god and of heaven, but by revelation. we may spiritualize and express opinions to all eternity; but that is no authority. oh, ye elders of israel, harken to my voice; and when you are sent into the world to preach, tell those things you are sent to tell; preach and cry aloud, "repent ye, for the kingdom of heaven is at hand; repent and believe the gospel." declare the first principles, and let mysteries alone, lest ye be overthrown. never meddle with the visions of beasts and subjects you do not understand. elder brown, when you go to palmyra, say nothing about the four beasts, but preach those things the lord has told you to preach about--repentance and baptize for the remission of sins. he then read rev. 13:1-8. john says, "and i saw one of his heads as it were wounded to death; and his deadly wound was healed; and all the world wondered after the beast." some spiritualizers say the beast that received the wound was nebuchadnezzar, some constantine, some mohammed, and others the roman catholic church; but we will look at what john saw in relation to this beast. now for the wasp's nest. the translators have used the term "dragon" for devil. now it was a beast that john saw in heaven, and he was then speaking of "things which must shortly come to pass;" and consequently the beast that john saw could not be nebuchadnezzar. the beast john saw was an actual beast, and an actual intelligent being gives him his power, and his seat, and great authority. it was not to represent a beast in heaven: it was an angel in heaven who has power in the last days to do a work. {345} "all the world wondered after the beast," nebuchadnezzar and constantine the great not excepted. and if the beast was all the world, how could the world wonder after the beast? it must have been a wonderful beast to cause all human beings to wonder after it; and i will venture to say that when god allows the old devil to give power to the beast to destroy the inhabitants of the earth, all will wonder. verse 4 reads, "and they worshiped the dragon which gave power unto the beast; and they worshiped the beast, saying, who is like unto the beast? who is able to make war with him?" some say it means the kingdom of the world. one thing is sure, it does not mean the kingdom of the saints. suppose we admit that it means the kingdoms of the world, what propriety would there be in saying, who is able to make war with my great big self? if these spiritualized interpretations are true, the book contradicts itself in almost every verse. but they are not true. there is a mistranslation of the word dragon in the second verse. the original word signifies the devil, and not dragon, as translated. in chapter 12, verse 9, it reads, "that old serpent, called the devil," and it ought to be translated devil in this case, and not dragon. it is sometimes translated apollyon. everything that we have not a key-word to, we will take it as it reads. the beasts which john saw and speaks of as being in heaven, were actually living in heaven, and were actually to have power given to them over the inhabitants of the earth, precisely according to the plain reading of the revelations. i give this as a key to the elders of israel. the independent beast is a beast that dwells in heaven, abstract [apart] from the human family. the beast that rose up out of the sea should be translated the image of a beast, as i have referred to it in daniel's vision. i have said more than i ever did before, except once at ramus, and then up starts the little fellow (charles thompson) and stuffed me like a cock-turkey with the prophesies of daniel, and crammed it down my throat with his finger. at half-past eleven o'clock president smith's lungs failed him, the wind blowing briskly at the time. choir sung a hymn. elder john taylor rose and made a few remarks, among which were the following: "i have never said much about the beasts, &c., in my preaching. when i have done it, it has been to attract attention and keep the people from running after a greater fool than myself." singing and prayer. adjourned till two p.m. a strong west wind; ice floating down the mississippi seen from the stand. {346} _afternoon session, two p.m._ conference again opened; but the wind being too strong, the congregation made a temporary stand at the east end of the temple walls, when elder taylor resumed his remarks on the kingdom of god being set up in the last days, which will be like the little stone cut out of the mountain. elder orson hyde said it was three years since he met with the saints and was set apart for his mission to jerusalem. he had traveled in the four quarters of the globe and had been among people speaking fourteen or fifteen different languages, and they all agree that some great event is close at hand. singing and prayer. sunday, 9th. conference opened by singing, "the spirit of god like a fire is burning." prayer and singing. in consequence of president joseph smith being afflicted in his lungs and breast, he was not able to preach, and called on elder joshua grant to speak, who stated that he had just returned from a mission of three years. he had traveled through several states, and had, in company with his brother, jedediah m. grant, raised up a church of two hundred members. for synopsis of discourse, see _times and seasons_, vol. iv, page 236-7. elder amasa m. lyman also preached an eloquent discourse on the book of mormon, resurrection of the dead, and eternal judgment. see _times and seasons,_ vol. iv, pages 218-20. {347} chapter xviii. a great missionary movement--special instructions to elders undertaking missions--imprisonment of orrin p. rockwell--arrival of saints from england--speech of the prophet--indian eloquence. [sidenote: a special conference at nauvoo.] _monday, april 10, 1843_.--at 10 a.m. a special conference of elders convened and continued by adjournment from time to time till the 12th. there were present of the quorum of the twelve, brigham young, president; heber c. kimball, william smith, orson hyde, orson pratt, wilford woodruff, john taylor, george a. smith, and willard richards. the object of the conference was to ordain elders and send them forth into the vineyard to build up churches; and the following appointments were made, with united voices by the conference, agreeable to requests which were made by individuals who were acquainted with the several places which they represented:- _names and appointments of elders_. james m. munroe and truman gillet, auburn, new york. dominicus carter, lockport, indiana. joshua holman and john pierce, madison, indiana. wandall mace and isaac c. haight, orange county, new york. william o. clark, richardson settlement, iowa. benjamin l. clapp, john blair, wilkinson hewitt, and lyman o. littlefield, alabama. alonzo whitney and j. goodale, dublin, ohio. william eaton, westfield, sullivan county, new york. zebedee coltrin, graham coltrin, and james h. flanigan, smith and tazwell counties, virginia. {348} jonathan dunham, laurenceburgh, indiana. lewis robbins and jacob gates have a roving commission in massachusetts, with leave to take their wives, but to keep out of the churches. stephen markham and truman waite, huron county, ohio. john d. chase and a. m. harding, pittsfield, vermont. amos b. fuller and cyrus h. wheelock, windham county, vermont. john s. gleason and henry c. jacobs, west part of the state of new york. marcellus l. bates and norman b. shearer, sackets harbor, new york. samuel brown, maryland. lemuel mallory and george slater, washtenau county, michigan. moses wade, some county in new york, where there has not been any preaching by the saints. chillion daniels and ebenezar robinson, st. lawrence county, new york. william brown and daniel cathcart, pensacola, florida. eleazar willis, go where he likes. john zundall, st. clair county, illinois. crandall dunn, michigan. george middow, waterloo, canada. samuel h. rogers and harvey green, cumberland, new jersey. daniel spencer, canada. elias harmar, chenango county, new york. harvey tate, fort wayne, indiana; robert d. foster and jonathan allen, tioga county, new york. william wharton, of philadelphia, wilmington, delaware. leonard soby, peru, indiana. warner hoops, york county, pennsylvania. f. d. wilson and george w. brandon, dyer and montgomery counties, tennessee. elisha h. groves and george p. dykes, from terre haute to shawneetown and cairo, on both sides of the wabash. perigrine sessions, oxford county, maine. john l. butler and david lewis, lexington, kentucky. charles c. rich, ottowa, illinois. william w. rust, worcester county, massachusetts. aaron m. york, maine. asaph rice, pontiac, michigan. orson spencer, new haven, connecticut. lorin farr, connecticut. {349} stephen perry, amos b. tomlinson, e. g. terrill, amos p. rogers, joseph outhouse, and william bird, connecticut. francis edwards and charles ryan, jackson county, tennessee. benjamin kempton, wheeling to mount vernon, ohio. peter hess, of philadelphia, lancaster, pennsylvania. noah curtis and luman h. calkins, wayne county, new york. stratton thornton and sandford porter, south-east part of illinois and indiana. benjamin leland and eden smith, erie county, pennsylvania. samuel swarner, orleans county, new york. samuel parker, york county, maine. jacob e. terry and err terry, niagara district, upper canada. edward p. duzette and elisha edwards, loraine and huron counties, ohio. edwin williams, hunterdon county, new jersey. jacob g. bigler, lewis county, virginia. orlando hovey, franklin county, indiana. william b. brink, some place in the interior of pennsylvania, where the elders have not been. f. b. jacaway and samuel rowland, adams county, ohio. moses tracy, perry county, illinois. alfred brown, chautauque county, new york. noah rogers, peter lemons, joseph mount, b. w. wilson, addison pratt, and john brown, vermont. samuel c. brown to labor on the temple. james caroll, henry county, indiana. levi stewart and james pace, williamson and gallatin counties, illinois. edwin clegg, rock island, illinois. john carns, richmond, indiana. edward bosley and rodman clark, livingston county, new york. james hutchins and daniel tyler, natchez, mississippi. george m. chase, geauga county, ohio. john royce, sing sing, new york. lyman whitney, franklin county, vermont. charles ryan, jacob e. terry, henry moore, samuel p. carter, william isherwood, samuel rowland, dorr p. curtis, abraham s. workman, jeremiah hatch, james g. culberston, samuel ferrin, samuel crane, david moore, william brown, benjamin barber, oliver b. huntington, edward clegg, daniel mcrae, william s. covert, william b. brink, james long, and william empy were ordained elders, with this express injunction, that they quit the use of tobacco and keep the word of wisdom. {350} almon w. babbitt was restored to fellowship by the conference. elder curtis hodges (who has a wife in this place,) was cut off from the church for his _anti_-christian conduct in warrick county, indiana. elders james allred, john snider, and aaron johnson were appointed to administer baptism for the dead in the river while the font could not be used. president young instructed the elders not to go from church to church for the purpose of living themselves or begging for their families or for preaching, but to go to their places of destination, journeying among the world and preaching by the way as they have opportunity; and if they get anything for themselves, they must do it in those churches they shall build up or from the world, and not enter into other men's labors. several elders have been presented to us having traveled extensively the past season, preaching but little or none, living on the brethren and begging for their own emolument. such elders, be they where they may, far or near, are instructed to repair forthwith to nauvoo and give an account of their stewardship, and report the amount of leg service performed by them, and on their return be sure to keep out of the churches. it is wisdom for the elders to leave their families in this place when they have anything to leave with them; and let not the elders go on their missions until they have provided for their families. no man need say again, "i have a call to travel and preach," while he has not a comfortable house for his family, a lot fenced, and one year's provisions in store, or sufficient to last his family during his mission or means to provide it. the lord will not condemn any man for following counsel and keeping the commandments; and a faithful man will have dreams about the work he is engaged in. if he is engaged in building the temple, he will dream about it; and if in preaching, he will dream about that; and not, when he is laboring on the temple, dream that it is his duty to run off preaching and leave his family to starve. such dreams are not of god. when i was sick last winter, some of the sisters came and whispered in my ear, "i have nothing to eat." where is your husband? "he is gone a preaching." "who sent him?" said i; "for the lord never sent him, to leave his family to starve." when the twelve went to england, they went on a special mission, by special commandment, and they left their families sick and destitute, god having promised that they should be provided for. but god does not require the same thing of the elders now, neither does he promise {351} to provide for their families when they leave them contrary to counsel. the elders must provide for their families. i wish to give a word of advice to the sisters, and i will give it to my wife. i have known elders who had by some means got in debt, but had provided well for their families during their contemplated mission; and after they had taken their departure, their creditors would tease their wives for the pay due from their husbands, till they would give them the last provision they had left them, and they were obliged to subsist on charity or starve till their husbands returned. such a course of conduct on the part of the creditor is anti-christian and criminal; and i forbid my wife from paying one cent of my debts while i am absent attending to the things of the kingdom; and i want the sisters to act on the same principle. elder orson hyde said, if there is an elder who does not provide for his family in the unrighteous mammon, shall we commit to him the true riches, the priesthood, missions, etc.? no! elder wilford woodruff requested the elders to remember in their travels that there was a printing press in nauvoo, and that it is in the hands of the church, and wished the elders would procure subscribers for the papers, collect pay for the same, and forward it to the editor in cash. elder heber c. kimball instructed the elders that when they found a place where the people wanted preaching, they must stay themselves and preach, and not run away somewhere else and write to nauvoo to have elders sent to the place they had left. elders wilford woodruff and john taylor requested that when the elders had built up a church, they would write a brief statement of facts, unencumbered with useless matter, and forward their communication to the editor of the _times and seasons_ post paid. the elders were reminded that they need not expect any attention would be given to unpaid letters directed to the presidency. the elders were also reminded that although they were not sent out to be taught, but to teach, yet, if they would prosper in their missions, they must be careful to teach those things alone which would be profitable to their hearers; that they must bear their testimony of the truth of the fullness of the gospel, and preach nothing but faith and repentance to this generation; and that if they presumed to teach to babes those things which belong to men, they might expect to return to nauvoo as destitute as they went out; but if they adhered closely to the first principles, and taught the "word of wisdom" more by example than by precept, walking before god and the world in all meekness and lowliness of heart, living by every word that proceedeth out of the mouth of the lord, they might expect an abundant harvest; and as doves return {352} to their windows in flocks when they see the storm approaching, so will multitudes, by listening to their voices, learn of the things which await the earth, and arise and flee, and return unto mount zion and her stakes with them who shall be seals of their ministry in the day of celestial light and glory. brigham young, president. w. richards, clerk. i gave a letter of attorney to benjamin f. johnson to sell some of the church property in macedonia. [sidenote: batavia, new york, conference.] a conference was held at batavia, new york, on the 6th and 7th of april; elder john p. greene, president; r. j. coats, clerk. eleven branches, one hundred sixty-seven members, one high priest, forty-eight elders, two priests, and three teachers were represented in good standing; a general spirit of enquiry prevailing. seven elders were ordained. elder greene and others delivered addresses to the elders on the signs of the times, the mission of the prophet, and the building of the temple. [sidenote: kirtland conference.] a conference was also held in the house of the lord at kirtland, at which was passed a resolution for the removal of all the saints in that place to nauvoo. elder lyman wight, the president, preached several times, and about one hundred apostates and a few new members were baptized during the conference. j. h. reynolds wrote to bishop newel k. whitney on the 7th as follows: _letter of j. h. reynolds to newel k. whitney--imprisonment of orrin p. rockwell_. independence, mo., april 7, 1843. sir:--at the request of orrin porter rockwell, who is now confined in our jail, i write you a few lines concerning his affairs. he is held to bail in the sum of $5,000, and wishes some of his friends to bail him out. he also wishes some friend to bring his clothes to him. he is in good health and pretty good spirits. my own opinion is, after conversing with several persons here, that it would not be safe for any of mr. rockwell's friends to come here, notwithstanding i have written the above at his request; neither do i think bail would be taken (unless {353} it was some responsible person well known here as a resident of this state). any letter to mr. rockwell, (post paid,) with authority expressed on the back for me to open it, will be handed to him without delay. in the meantime he will be humanely treated and dealt with kindly until discharged by due course of law. yours, etc., j. h. reynolds. mr. newel k. whitney. the plague appeared at alexandria, mansourah, and damietta, making great ravages. _tuesday, 11_.--in the office most of the day. some rain and wind. a volcano broke out near konigshutte, in silesia. _wednesday, 12_.--in conversation with mr. gillet concerning the hotchkiss purchase. [sidenote: overseer of work on the temple appointed.] in consequence of misunderstanding on the part of the temple committee, and their interference with the business of the architect, i gave a certificate to william weeks to carry out my designs and the architecture of the temple in nauvoo, and that no person or persons shall interfere with him or his plans in the building of the temple. [sidenote: arrival of saints from england.] before the elders' conference closed,[a] the steamer _amaranth_ appeared in sight of the temple, coming up the river, and about noon landed her passengers at the wharf opposite the old post office building, consisting of about two hundred and forty saints from england, under the charge of elder lorenzo snow, who left liverpool last january, after a mission of nearly three years. with a large company of the brethren and sisters i was present to greet the arrival of our friends, and gave notice to the new-comers to meet at the temple tomorrow morning at ten o'clock, to hear instructions. [footnote a: the conference of the elders continued from the 10th of april to the 12th, it will be remembered. see page 347.] after unloading the saints, the _amaranth_ proceeded up the river, being the first boat up this season. {354} about five p.m. the steamer _maid of iowa_ hauled up at the nauvoo house landing, and disembarked about two hundred saints, in charge of elders parley p. pratt and levi richards. these had been detained at st. louis, alton, chester, etc., through the winter, having left liverpool last fall. dan jones, captain of the _maid of iowa_, was baptized a few weeks since: he has been eleven days coming from st. louis, being detained by ice. i was present at the landing and the first on board the steamer, when i met sister mary ann pratt (who had been to england with brother parley,) and her little daughter, only three or four days old. i could not refrain from shedding tears. so many of my friends and acquaintances arriving in one day kept me very busy receiving their congratulations and answering their questions. i was rejoiced to meet them in such good health and fine spirits; for they were equal to any that had ever come to nauvoo. _thursday, 13_.--municipal court met at nine a.m. to hear the case of dana _v._ brink on appeal, but adjourned the case to the 19th. at ten a.m. the emigrants and a great multitude of others assembled at the temple. choir sung a hymn; prayer by elder heber c. kimball; when i addressed the saints. [the following synopsis was written by willard richards:] _remarks of the prophet to the saints newly arrived from england_. i most heartily congratulate you on your safe arrival in nauvoo, and on your safe deliverance from all the dangers and difficulties you have had to encounter on the way; but you must not think that your tribulations are ended. this day i shall not address you on doctrine, but concerning your temporal welfare. inasmuch as you have come up here, essaying to keep the commandments of god, i pronounce the blessings of heaven and earth upon you; and inasmuch as you will follow counsel, act wisely and do right, these blessings shall rest upon you so far as i have power with god to seal them upon you. {355} i am your servant, and it is only through the holy ghost that i can do you good. god is able to do his own work. we do not present ourselves before you as anything but your humble servants, willing to spend and be spent in your service; and therefore we shall dwell upon your temporal welfare on this occasion. in the first place, where a crowd is flocking from all parts of the world, of different minds, religions, &c., there will be some who do not live up to the commandments; there will be some designing characters who would turn you aside and lead you astray. you may meet speculators who would get away your property; therefore it is necessary that we should have an order here, and when emigrants arrive, instruct them concerning these things. if the heads of the church have laid the foundation of this place, and have had the trouble of doing what has been done, are they not better qualified to tell you how to lay out your money than those who have had no interest in the work whatever? some start [in faith] on the revelations to come here. before they arrive, they get turned away, or meet with speculators who get their money for land with bad titles, and lose all their property; then they come and make their complaints to us, when it is too late to do anything for them. the object of this meeting is to tell you these things; and then, if you will pursue the same course, you must bear the consequences of your own folly. there are several objects in your coming here. one object has been to bring you from sectarian bondage; another object was to bring you from national bondage to where you can be planted in a fertile soil. we have brought you into a free government,--not that you are to consider yourselves outlaws. by free government we do not mean that a man has a right to steal, rob, &c.; but [a government that renders you] free from bondage, unjust taxation, oppression, and everything, if he conduct [himself] honestly and circumspectly with his neighbors,--free [also] in a spiritual capacity. this is the place that is appointed for the oracles of god to be revealed. if you have any darkness, you have only to ask, and the darkness is removed. it is not necessary that miracle should be wrought to remove darkness. miracles are the fruits of faith. "how then shall they call on him in whom they have not believed? and how shall they hear without a preacher? and how shall they preach except they be sent?" god may translate the scriptures by me if he chooses. faith comes by hearing the word of god. if a man has not faith enough to do one thing, he may have faith to do another: if he cannot remove a mountain, he may heal the sick. where faith is there will be some of the fruits: all gifts and power which were sent from heaven, were poured out on the heads of those who had faith. {356} you must have a oneness of heart in all things, and then you shall be satisfied one way or the other before you have done with us. there are a great many old huts here, but they are all new; for our city is not six or seven hundred years old, as those you came from. this city is not four years old; it is only a three-year old last fall: there are very few old settlers. i got away from my keepers in missouri; and when i came to these shores, i found four or five hundred families who had been driven out of missouri without houses or food; and i went to work to get meat and flour to feed them. the people were not afraid to trust me, and i went to work and bought all this region of country, and i cried out, "lord, what wilt thou have me to do?" and the answer was, "build up a city and call my saints to this place;" and our hearts leap with joy to see you coming here. we have been praying for you all winter from the bottom of our hearts, and we are glad to see you. we are poor, and cannot do by you as we would; but we will do for you all we can. it is not expected that all of you can locate in the city. there are some who have money and who will build and hire others. those who cannot purchase lots can go out into the country; the farmers want your labor. no industrious man need suffer in this land. the claims of the poor on us are such that we have claim on your good feelings, for your money to help the poor; and the church debts also have their demands to save the credit of the church. this credit has been obtained to help the poor and keep them from starvation, &c. those who purchase church land and pay for it, this shall be their sacrifice. men of considerable means who were robbed of everything in the state of missouri, are laboring in this city for a morsel of bread; and there are those who must have starved, but for the providence of god through me. we can beat all our competitors in lands, price and everything; we have the highest prices and best lands, and do the most good with the money we get. our system is a real smut machine, a bolting machine; and all the shorts, bran and smut runs away, and all the flour remains with us. suppose i sell you land for ten dollars an acre, and i gave three, four or five dollars per acre; then some persons may cry out, "you are speculating." yes. i will tell how: i buy other lands and give them to the widow and the fatherless. if the speculators run against me, they run against the buckler of jehovah. god did not send me up as he did joshua. in the former days god sent his servants to fight; but in the last days, he has promised to fight the battle himself. god will deal with you himself, and i will bless or curse you as you behave yourselves. i speak to you as one having authority, that you may know when it comes, and that you may have faith and know that god has sent me. {357} some persons may perhaps inquire which is the most healthful location. i will tell you. the lower part of the town is most healthful. in the upper part of the town are the merchants, who will say that i am partial, &c.; but the lower part of the town is much the most healthful; and i tell it you in the name of the lord. i have been out in all parts of the city, and at all hours of the night to learn these things. the doctors in this region don't know much; and the lawyers, when i speak about them, begin to say, "we will denounce you on the stand." but they don't come up; and i take the liberty to say what i have a mind to about them. doctors won't tell you where to go to be well; they want to kill or cure you, to get your money. calomel doctors will give you calomel to cure a sliver in the big toe; and they do not stop to know whether the stomach is empty or not; and calomel on an empty stomach will kill the patient. and the lobelia doctors will do the same. point me out a patient and i will tell you whether calomel or lobelia will kill him or not, if you give it. the mississippi water is more healthful to drink than the spring water, but you had better dig wells from fifteen to thirty feet deep, and then the water will be wholesome. there are many sloughs on the islands from whence miasma arises in the summer and is blown over the upper part of the city; but it does not extend over the lower part of the city. all those persons who have not been accustomed to living on a river or lake, or large pond of water, i do not want to stay on the banks of the river. get away to the lower part of the city, or back to the hill where you can get good well water. if you feel any inconvenience, take some mild physic two or three times, and follow that up with some good bitters. if you cannot get anything else, take a little salts and cayenne pepper. if you cannot get salts, take ipecacuanha, or gnaw down a butternut tree, or use boneset or horehound. those who have money, come to me, and i will let you have lands; and those who have no money, if they will look as well as i do, i will give them advice that will do them good. i bless you in the name of jesus christ. amen. hyrum smith made some remarks concerning the prophets. every report in circulation not congenial to good understanding is false--false as the dark regions of hell. closed by singing and prayer. after meeting, many of the saints repaired to the landing at the nauvoo house. the steamer, _maid of iowa_, arrived from keokuk, where it went last night after the freight which it had left to enable it to get over the rapids. {358} i was among them until about three o'clock. when the boat left, i walked home with brother kimball. eighteen vessels wrecked on the irish coast by the easterly winds. the gunpowder mills at waltham-abbey, england, exploded, killing seven persons. the siamese twins, chang and eng, married the two sisters, sarah and adelaide yates, of wilkes county, north carolina. _friday, 14_.--rode out to my farm and to the prairie with some of the emigrants; sold twenty acres of land; and when i was again riding out in the evening, broke the carriage on the side hill, when we all returned home on foot. i give the following speech, entire, copied from the _national intelligencer_, as a specimen of the way the seed of joseph are being "wasted before the gentiles." _speech of colonel cobb, head mingo of the choctaws, east of the mississippi, in reply to the agent of the u. s_. brother:--we have heard you talk as from the lips of our father, the great white chief at washington, and my people have called upon me to speak to you. the red man has no books; and when he wishes to make known his views like his fathers before him he speaks from his mouth. he is afraid of writing. when he speaks he knows what he says. the great spirit hears him. writing is the invention of the pale faces; it gives birth to error and to feuds. the great spirit talks. we hear him in the thunder, in the rushing winds and the mighty waters. but he never writes. brother: when you were young, we were strong. we fought by your side, but our arms are now broken. you have grown large. my people have become small. brother: my voice is weak: you can scarcely hear me. it is not the shout of a warrior, but the wail of an infant. i have lost it in mourning for the misfortunes of my people. these are their graves, and in those aged pines you hear the ghosts of the departed. their ashes are here, and we have been left to protect them. our warriors are nearly all gone to the far country west; but here are our dead. shall we go, too, and give their bones to the wolves? brother: two sleeps have passed since we heard you talk. we have {359} thought upon it. you ask us to leave our country, and tell us it is our father's wish. we would not desire to displease our father. we respect him, and you, his child. but the choctaw always thinks. we want time to answer. brother: our hearts are full. twelve winters ago our chiefs sold our country. every warrior that you see here was opposed to the treaty. if the dead could have been counted, it would never have been made; but, alas! though they stood around, they could not be seen or heard. their tears came in the rain drops, and their voices in the wailing wind. but the pale face knew it not, and our land was taken away. brother: we do not now complain. the choctaw suffers, but he never weeps. you have the strong arm, and we cannot resist. but the pale face worships the great spirit. so does the red man. the great spirit loves truth. when you took our country you promised us land. there is your promise in the book. twelve times have the trees dropped their leaves, and yet we have received no land. our houses have been taken from us. the white man's plough turns up the bones of our fathers. we dare not kindle up our fires; and yet you said we might remain, and you would give us land. brother: is this truth? but we believe now our great father knows our condition, he will listen to us. we are as mourning orphans in our country; but our father will take us by the hand. when he fulfills his promise, we will answer his talk. he means well. we know it. but we cannot think now. grief has made children of us. when our business is settled, we shall be men again, and talk to our great father about what he has promised. brother: you stand in the moccasins of a great chief; you speak the words of a mighty nation, and your talk was long. my people are small. their shadow scarcely reaches to your knee. they are scattered and gone. when i shout, i hear my voice in the depths of the woods, but no answering shouts come back. my words, therefore, are few. i have nothing more to say, but to tell what i have said to the tall chief of the pale faces, whose brother (william tyler, of virginia, brother to the president of the united states, recently appointed one of the choctaw commissioners) stands by your side. {360} chapter xix. the prophet on the resurrection--directions given as to the labors of the twelve et al.--the kinderhook plates--first issue of "the nauvoo neighbor"--new mission appointments. _saturday, april 15, 1843_.--attended court-martial which was held at my house. in the evening rode out in my carriage with emma. a conference was held at vinalhaven, fox island, maine, when four branches, consisting of one hundred and twenty-eight members, four elders, five priests, six teachers and three deacons, were represented. quite a number have been recently baptized. _sunday, 16_.--meeting at the temple at 10 a.m. i read brother parley p. pratt's letter to the editor of the _times and seasons_, concerning the death of lorenzo dow barnes, who died in england, december 20, 1842; and i remarked that i read it because it was so appropriate to all who had died in the faith. [the following was reported by w. richards and w. woodruff.] _remarks of the prophet on the death of lorenzo d. barnes--the resurrection_. almost all who have fallen in these last days in the church have fallen in a strange land. this is a strange land to those who have come from a distance. we should cultivate sympathy for the afflicted among us. if there is a place on earth where men should cultivate the spirit and pour in the oil and wine in the bosoms of the afflicted, it is in this place; and this spirit is manifest here; and although a stranger and afflicted when he arrives, he finds a brother and a friend ready to administer to his necessities. {361} i would esteem it one of the greatest blessings, if i am to be afflicted in this world to have my lot cast where i can find brothers and friends all around me. but this is not the thing i referred to: it is to have the privilege of having our dead buried on the land where god has appointed to gather his saints together, and where there will be none but saints, where they may have the privilege of laying their bodies where the son of man will make his appearance, and where they may hear the sound of the trump that shall call them forth to behold him, that in the morn of the resurrection they may come forth in a body, and come up out of their graves and strike hands immediately in eternal glory and felicity, rather than be scattered thousands of miles apart. there is something good and sacred to me in this thing. the place where a man is buried is sacred to me. this subject is made mention of in the book of mormon and other scriptures. even to the aborigines of this land, the burying places of their fathers are more sacred than anything else. when i heard of the death of our beloved brother barnes, it would not have affected me so much, if i had the opportunity of burying him in the land of zion. i believe those who have buried their friends here, their condition is enviable. look at jacob and joseph in egypt, how they required their friends to bury them in the tomb of their fathers. see the expense which attended the embalming and the going up of the great company to the burial. it has always been considered a great calamity not to obtain an honorable burial: and one of the greatest curses the ancient prophets could put on any man, was that he should go without a burial. i have said, father, i desire to die here among the saints. but if this is not thy will, and i go hence and die, wilt thou find some kind friend to bring my body back, and gather my friends who have fallen in foreign lands, and bring them up hither, that we may all lie together. i will tell you what i want. if tomorrow i shall be called to lie in yonder tomb, in the morning of the resurrection let me strike hands with my father, and cry, "my father," and he will say, "my son, my son," as soon as the rock rends and before we come out of our graves. and may we contemplate these things so? yes, if we learn how to live and how to die. when we lie down we contemplate how we may rise in the morning; and it is pleasing for friends to lie down together, locked in the arms of love, to sleep and wake in each other's embrace and renew their conversation. would you think it strange if i relate what i have seen in vision in relation to this interesting theme? those who have died in jesus christ may expect to enter into all that fruition of joy when they come forth, which they possessed or anticipated here. {362} so plain was the vision, that i actually saw men, before they had ascended from the tomb, as though they were getting up slowly. they took each other by the hand and said to each other, "my father, my son, my mother, my daughter, my brother, my sister." and when the voice calls for the dead to arise, suppose i am laid by the side of my father, what would be the first joy of my heart? to meet my father, my mother, my brother, my sister; and when they are by my side, i embrace them and they me. it is my meditation all the day, and more than my meat and drink, to know how i shall make the saints of god comprehend the visions that roll like an overflowing surge before my mind. oh! how i would delight to bring before you things which you never thought of! but poverty and the cares of the world prevent. but i am glad i have the privilege of communicating to you some things which, if grasped closely, will be a help to you when earthquakes bellow, the clouds gather, the lightnings flash, and the storms are ready to burst upon you like peals of thunder. lay hold of these things and let not your knees or joints tremble, nor your hearts faint; and then what can earthquakes, wars and tornadoes do? nothing. all your losses will be made up to you in the resurrection, provided you continue faithful. by the vision of the almighty i have seen it. more painful to me are the thoughts of annihilation than death. if i have no expectation of seeing my father, mother, brothers, sisters and friends again, my heart would burst in a moment, and i should go down to my grave. the expectation of seeing my friends in the morning of the resurrection cheers my soul and makes me bear up against the evils of life. it is like their taking a long journey, and on their return we meet them with increased joy. god has revealed his son from the heavens and the doctrine of the resurrection also; and we have a knowledge that those we bury here god will bring up again, clothed upon and quickened by the spirit of the great god; and what mattereth it whether we lay them down, or we lay down with them, when we can keep them no longer? let these truths sink down in our hearts, that we may even here begin to enjoy that which shall be in full hereafter. hosanna, hosanna, hosanna to almighty god, that rays of light begin to burst forth upon us even now. i cannot find words in which to express myself. i am not learned, but i have as good feelings as any man. o that i had the language of the archangel to express my feelings once to my friends! but i never expect to in this life. when others rejoice, i rejoice; when they mourn, i mourn. {363} to marcellus bates let me administer comfort. you shall soon have the company of your companion in a world of glory, and the friends of brother barnes and all the saints who are mourning. this has been a warning voice to us all to be sober and diligent and lay aside mirth, vanity and folly, and to be prepared to die tomorrow. [president smith preached about two hours.] erastus snow said that he was a boarder with president joseph smith the first week he was in nauvoo: he helped to carry the chain for the surveyor, and helped to lay out the first city lot. president joseph smith said: "as president of this house, i forbid any man leaving just as we are going to close the meeting. he is no gentleman who will do it. i don't care who does it, even if it were the king of england. i forbid it." dismissed with singing, and prayer by john taylor. i received a letter from the postoffice, of which the following is a copy: _a canard_. washington, d.c., march 31, 1841. sir:--you stand accused of high treason. you will deliver yourself up to the governor at springfield, illinois, in order to be tried before the supreme court of the united states next term. the governor of illinois will be directed to take you in custody, if you will not deliver yourself up. the president will issue a proclamation against you, if you obey not this order by may 1, 1843. respectfully yours, hugh l. legare attorney-general. joseph smith, esq. this letter was superscribed, "by order of j. tyler, president of the united states." i insert this letter in my history to show a specimen of the many despicable falsehoods resorted to by the enemies of the truth to annoy me and my friends. _monday, 17_.--rain last night, green grass begins to appear. [sidenote: sundry movements of the prophet.] walked out in the city with william clayton. visited elder john taylor, and gave him some instructions about {364} the letter purporting to come from attorney-general legare, also called on samuel bennett in relation to the house he lived in, above the old burying ground; returned home, and conversed with elder erastus snow. received from parley p. pratt fifty gold sovereigns for the temple and nauvoo house; also received eighty-seven pounds from the english brethren for land. at half-past five p.m., called at the printing office for a short time, when i returned home and listened to the reading of a synopsis of my sermon of last sabbath. advices from guadeloupe state that up to the 25th of march forty-five hundred bodies had been dug out of the ruins of point-a-pitre, and twenty-two hundred of the wounded by the late earthquake were in the hospital at basse-terre, and that five other shocks had been subsequently felt. [sidenote: john c. bennett lecturing.] elder e. m. webb writes that he has been laboring with success in several counties in michigan, when he came to comstock, in kalamazoo county, dr. john c. bennett was lecturing in kalamazoo, the shire town, and was told that there was a mormon elder in the neighborhood. bennett said, "that is one of joe smith's destroying angels, who is come to kill me;" and he left in such haste that he forgot to pay his tavern bill, also the poor presbyterians for lighting and warming the house for him. elder webb commenced preaching there, baptized twenty-four and organized a branch. one hundred barrels, or ten thousand pounds of gunpowder were deposited in fifteen separate chambers and simultaneously fired, with complete success, in the abbot's cliff, dover, england. _tuesday, 18_.--signed an appointment to john f. cowan of shokoquon, as one of my aides-de-camp, as a lieutenant-general of the nauvoo legion, and conversed with him. {365} rode out on the prairie. sold one hundred and thirty acres of land to the english brethren and took a bond from john t. barnett for two lots. signed a transcript of the mayor's docket, thompson _vs._ dixon. [sidenote: visit pottawatamie indians.] in the evening had a talk with three indian chiefs, who had come as a delegation from the pottawatamie tribe, who complained of having their cattle, horses, &c., stolen. they were much troubled, and wanted to know what they should do. they had borne their grievances patiently. the quorum of the twelve met in my office. _wednesday, 19_.--went to the office at nine o'clock, to attend a municipal court in case of dana _vs._ dr. brink, on appeal from mayor's decision of march 10. _mayor's court at nauvoo_. at half past nine called to order and issued an attachment against william marks, george w. harris, orson spencer, gustavus hills, daniel h. wells, hiram kimball, and newel k. whitney, associate-justices, to bring them before the court forthwith to answer for contempt. aldermen harris, spencer, hills and whitney appeared, and were excused upon condition of their paying the costs of attachment and marshal's fees. daniel h. wells was excused on account of absence from the city. half-past twelve p.m. court opened, original papers being called for. the clerk (james sloan) inquired if the execution would issue from the court. "sit down," said the mayor, "and attend to your own business. if anything is wanted you will be told time enough." counsel for brink moved that the case be dismissed for want of jurisdiction in the court below. much law was quoted on both sides. the court decided that the mayor had jurisdiction but the municipal court had not, being authorized only by the charter to try appeals in cases arising under the ordinances of the city. the case arose under the statutes of illinois, and should have been appealed directly to the circuit court, and dismissed the appeal accordingly; and then stated that a legal bond for appeal was not presented till after the twenty days had expired, and therefore it could not now be legally appealed to the circuit court. after adjournment, while conversing with dr. brink and mr. marr, i {366} told them i had been called to thousands of cases in sickness, and i have never failed in administering comfort where the patient has thrown himself unreservedly on me, and the reason is that i never prescribed anything that would injure the patient, if it did him no good. i have lost a father, brother, and child, because in my anxiety i depended more on the judgment of other men than my own, while i have raised up others who were lower than they were. by-the-by, i will say that that man, (pointing to levi richards) is the best physician i have ever been acquainted with. people will seldom die of disease, provided we know it seasonably, and treat it mildly, patiently and perseveringly, and do not use harsh means. it is like the irishman's digging down the mountain. he does not put his shoulder to it to push it over, but puts it in his wheelbarrow, and carries it away day after day, and perseveres in it until the whole mountain is removed. so we should persevere in the use of simple remedies, and not push against the constitution of the patient, day after day; and the disease will be removed and the patient saved. it is better to save the life of a man than to raise one from the dead. at three p.m. i met with brigham young, william smith, parley p. pratt, orson pratt, wilford woodruff, john taylor, geo. a. smith, and willard richards, of the quorum of the twelve, in my office, and told them to go in the name of the lord god of israel, and tell lucien woodworth to put the hands on the nauvoo house, and begin the work, and be patient till means can be provided. call on the inhabitants of nauvoo, and get them to bring in their means, then go to la harpe and serve them the same. thus commence your career, "and never stand still the master appears:" for it is necessary the house should be built. out of the stock that is handed to me, you shall receive as you have need; for the laborer is worthy of his hire. i hereby command the hands to go to work on the house. tell woodworth to put them on and he shall be backed up in it. you must get cash, property, lands, horses, cattle, flour, corn, wheat, &c. the grain can be ground in this place. if you can get hands onto the nauvoo house, it will give such an impetus to the work, that it will take all the devils out of hell to stop it. let the twelve apostles keep together. you will do more good to keep together, not travel together all the time, but meet in conference from place to place, and associate together, and not be found long apart from each other. then travel from here to maine, till you make a perfect highway for the saints. it is better for you to be together; for it is difficult for a man to have strength of lungs and health to be instant in season and out of season, {367} under all circumstances; and you can assist each other. and when you go to spend a day or two in a place, you will find the people will gather together in great companies. if twelve men cannot build that house, they are poor tools. president young asked if any of the twelve should go to england. i replied--no! i don't want the twelve to go to england this year. i have sent them to england, and they have broken the ice, and done well. and now i want to send some of the elders and try them. lorenzo snow may stay at home till he gets rested. the twelve must travel to save their lives. i feel all the veins and strata necessary for the twelve to move in to save their lives. you can never make anything out of benjamin winchester if you take him out of the channel he wants to be in. send samuel james to england, thus saith the lord; also reuben hedlock; he ought to be a heavenly messenger wherever he goes. you need not be in a hurry. send these two now; and when you think of some others, send them. john taylor, i believe you can do more good in the editorial department than preaching. you can write for thousands to read; while you can preach to but a few at a time. we have no one else we can trust the paper with, and hardly with you, for you suffer the paper to come out with so many mistakes. parley may stay at home and build his house. brother george a. smith, i don't know how i can help him to a living, but to let him go and preach. if he will go, his lungs will hold out. the lord will give him a good pair of lungs yet. wilford woodruff can be spared from the printing office. if you both stay, you will disagree. i want orson pratt should go. brother brigham asked if he should go. yes, go. i want john e. page to be called away from pittsburgh, and a good elder sent in his place. if he stays there much longer, he will get so as to sleep with his granny, he is so self-righteous. when he asked to go back there, he was going to tear up all pittsburgh; and he cannot even get money enough to pay postage on his letters, or come and make us a visit. orson hyde can go and travel; and i want you all to meet in boston. i want elder willard richards to continue in the history at present. perhaps he will have to travel some to save his life. the history is going out by little and little, in the papers, and cutting its way; so that, when it is completed, it will not raise a persecution against us. when lyman wight comes home from kirtland, i intend to send him right back again. william smith is going east with his sick wife. brother kimball will also travel. {368} i want you to cast up a highway for the saints from here to maine. don't be scared about the temple. don't say anything against it, but make all men know that your mission is to build up the nauvoo house. it is not necessary that jedediah and joshua grant should be ordained high priests in order to preside. they are too young. they have got into zebedee coltrin's habit of clipping half their words, and i intend to break them of it. if a high priest comes along, and goes to snub either of them in their presidency, because they are seventies, let them knock the man's teeth down his throat--i mean spiritually. you shall make a mighty wake as you go. william clayton, tell the temple committee to put hands enough on that house (on the diagonal corner from the brick store), and finish it right off. the lord hath need of other houses as well as a temple. i can sell $10,000 worth of property this spring, i will meet you at any conference in maine, or any conference where you are, and stay as long as it is wisdom. take jacob zundall and frederick h. moeser, and tell them never to drink a drop of ale, wine, or any spirit, only that which flows right out from the presence of god; and send them to germany; and when you meet with an arab, send him to arabia; when you find an italian, send him to italy; and a frenchman, to france; or an indian, that is suitable, send him among the indians. send them to the different places where they belong. send somebody to central america and to all spanish america; and don't let a single corner of the earth go without a mission. write to oliver cowdery and ask him if he has not eaten husks long enough? if he is not almost ready to return, be clothed with robes of righteousness, and go up to jerusalem? orson hyde hath need of him. (a letter was written accordingly.) i returned home about half-past four p.m. this evening located the site for a music hall on lot 4, block 67, on the corner of woodruff and young streets. by a certificate of william smith, of this date, we learn that elder benjamin winchester has recently published a synopsis of concordance to the scriptures. _thursday, 20_.--i went out with brother manhard to show him some lots, and settled with him; and afterwards heard read a proof sheet of the elders' conference. [sidenote: sidney rigdon's alarm.] elder rigdon received a letter last sunday, informing {369} him that the nauvoo post office was abolished. he foolishly supposed it genuine, neglected his duty, and started for carthage to learn more about it, but was met by mr. hamilton, an old mail contractor, who satisfied him it was a hoax; and he returned home, and the mail arrived as usual today. _friday, 21_.--i rode out in the city, and in the afternoon went to my farm. there was an officer's drill of the nauvoo legion. [sidenote: nauvoo legion drill.] _saturday, 22_.--the cohorts of the legion were in exercise this day. my staff came out with me, and spent the day in riding, exercising, and organizing, and sitting in court-martial, to ascertain to what staff robert d. foster, surgeon-general, hugh mcfall, adjudant-general, and daniel h. wells, commissary-general, belonged. _sunday, 23_.--nine to ten a.m. at home; heard read _truthiana,_ no. 6, also the minutes of special conference, which i revised. _special conference_. eleven, a.m., meeting at the temple-stand; brigham young, parley p. pratt, orson pratt, orson hyde, george a. smith, and willard richards present. orson hyde prayed. president brigham young preached on the subject of salvation, and the twelve commenced their mission to build the nauvoo house. for the salvation of the church it was necessary that the public buildings should be erected, etc. parley p. pratt preached in the afternoon, showing the rapid progress of nauvoo during the past three years. peter haws called for twenty-five hands to go with him to the pine country, to get lumber for the nauvoo house. president brigham young instructed the laborers on the nauvoo house to commence next morning, even if they had to beg food of their neighbors to commence with; and requested families to board hands till means could be procured. _monday, 24_.--in the morning i took my children a pleasure ride in the carriage. [sidenote: visit of the twelve to augusta, iowa.] at one p.m. president brigham young, heber c. kimball, {370} orson hyde, john taylor, george a. smith, wilford woodruff, and willard richards met in council in my office, and agreed to go to augusta, iowa, to spend the next sabbath and devise means to secure the property which has been purchased of moffat by the nauvoo house trustees, and voted john cairnes go on a mission to england; peter haws and james brown to tuscaloosa, alabama; that elder murray seaman be instructed to return home immediately; and that mr. lucien woodworth be respectfully requested immediately to furnish the twelve with a draft of the exterior and interior of the nauvoo house. prince louis napoleon, claimant of the imperial throne of france, writes from his prison at ham to the parisian journals--"i would prefer captivity on the french soil to freedom in exile." _tuesday, 25_.--in the office in the morning, and heard read the proceedings of the twelve apostles yesterday. lucius n. scovil and other masons came to see me concerning henry g. sherwood, when i was told that grand master g. m. nye was dead, which caused the following remark:- _the prophet's remarks on g. m. nye_. when nye was here trying to pull me by the nose and trample on me, i enquired of the lord if i was to be led by the nose and cuffed about by such a man. i received for answer, "wait a minute." nye is dead; and any man or mason who attempts to ride me down and oppress me will run against the boss of jehovah's buckler and will be quickly moved out of the way. nye was a hypocritical presbyterian preacher, and was known to have committed adultery in this city and violated his oath as a master mason. he started an opposition lodge on the hill, called the nye lodge; on which subject i said, they will do us all the injury they can; but let them go ahead, although it will result in a division of the lodge. nye, fearing the penalty of the city ordinances on adultery, speedily fled from nauvoo, and soon after died suddenly in iowa. at three-and-a-quarter p.m. rain fell in torrents, and wind blew strong from the north west. several barns {371} were blown down. so dark for fifteen minutes, could not see to write. considerable hail fell. the creeks rose very high. the land covered with water. _wednesday, 26_.--at home. squally and cold weather. received of wilford woodruff a deed of north half of lot 4, block 12, on kimball's second addition, valued at $50 on tithing. _thursday, 27_.--at eleven a.m. sat in mayor's court, when jonathan ford proved a stolen horse to be his. visited at brother heber c. kimball's with william clayton. the nye lodge was installed on the hill. english state documents show an annual loss of â£3,000,000 and 1,000 lives on the coast of portsmouth, for want of harbors of refuge. _friday, 28_.--at home. _saturday, 29_.--rode out to the prairie with my brothers, william and samuel, and john topham, and apportioned a lot between sister mullholland and john scott. elders brigham young, heber c. kimball, wilford woodruff, george a. smith, joseph young, and peter haws rode to augusta, iowa. _sunday, 30_.--the brethren held a meeting at augusta, and had a good time. about 200 saints were present. augusta is a flourishing little town. there are three saw mills and two flour mills, having excellent water privileges. at ten a.m. a trial commenced before the first presidency, graham coltrin _v_. anson matthews, being an appeal from the high council on complaint- _minutes of a high council meeting--coltrin vs. matthews_. first, for a failure in refusing to perform according to contract respecting the sale of a piece of land by him [matthews] sold to me [coltrin]. second for transferring his [matthews] property in a way to enable him to bid defiance to the result and force of law, and to evade the aforesaid contracts, thereby wronging me [coltrin] out of my just claim to the same; and also for lying, etc. witnesses for plaintiff--henry g. sherwood, n. g. blodgett, zebedee coltrin, father coltrin. {372} witnesses for the defense--two affidavits of george reads, mrs. matthews, brother browett, samuel thompson, richard slater. decision of the council is that the charges are not sustained. _monday, may, 1_.--i rode out with lucien woodworth, and paid him â£20 for the nauvoo house, which i borrowed of william allen. [sidenote: comment of the prophet on the kinderhook plates.] i insert fac-similes of the six brass plates found near kinderhook, in pike county, illinois, on april 23, by mr. robert wiley and others, while excavating a large mound. they found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. the plates were found on the breast of the skeleton and were covered on both sides with ancient characters. i have translated a portion of them, and find they contain the history of the person with whom they were found. he was a descendant of ham, through the loins of pharaoh, king of egypt, and that he received his kingdom from the ruler of heaven and earth. i quote the following editorial from the _times and seasons_:- _ancient records_. circumstances are daily transpiring which give additional testimony to the authenticity of the book of mormon. a few years ago, although supported by indubitable, unimpeachable testimony, it was looked upon in the same light by the world in general, and by the religious world in particular, as the expedition of columbus to this continent was by the different courts that he visited, and laid his project before. the literati looked upon his expedition as wild and visionary, they suspected very much the integrity of his pretensions, and looked upon him--to say the least--as a fool, for entertaining such wild and visionary views. the royal courts aided by geographers, thought it was impossible that another continent should or could exist; and they were assisted in their views by the learned clergy, who, to put the matter beyond all doubt, stated that it was contrary to scripture; that the apostles preached to all the world, and that as they did not came to america, it was impossible that there should be any such place. thus at variance with the opinions of the great, in opposition to science and religion, he set sail, and actually came to america; it was no dream, no fiction; but a solid {373} reality; and however unphilosophical and infidel the notion might be, men had to believe it; and it was soon found out that it would agree both with religion and philosophy. so when the book of mormon first made its appearance among men, it was looked upon by many as a wild speculation, and that it was dangerous to the interest and happiness of the religious world. but when it was found to teach virtue, honesty, integrity, and pure religion, this objection was laid aside as being untenable. we were then told that the inhabitants of this continent were and always had been a rude, barbarous race, uncouth, unlettered, and without civilization. but when they were told of the various relics that have been found indicative of civilization, intelligence, and learning,--when they were told of the wealth, architecture, and splendor of ancient mexico,--when recent developments proved beyond a doubt that there are ancient ruins in central america, which, in point of magnificence, beauty, strength, and architectural design, vie with any of the most splendid ruins on the asiatic continent,--when they could trace the fine delineations of the sculptor's chisel on the beautiful statue, the mysterious hieroglyphic, and the unknown character, they began to believe that a wise, powerful, intelligent, and scientific race had inhabited this continent; but still it was improbable--nay almost impossible, notwithstanding the testimony of history to the contrary, that anything like plates could have been used anciently, particularly among this people. the following letter and certificate will perhaps have a tendency to convince the skeptical that such things have been used and that even the obnoxious book of mormon may be true. and as the people in columbus' day were obliged to believe that there was such a place as america, so will the people in this day be obliged to believe, however reluctantly, that there may have been such plates as those from which the book of mormon was translated. mr. smith has had those plates, what his opinion concerning them is, we have not yet ascertained. the gentleman that owns them has taken them away, or we should have given a fac-simile of the plates and characters in this number. we are informed however, that he purposes returning with them for translation, if so, we may be able yet to furnish our readers with it. it will be seen by the annexed statement of the _quincy whig_, that there are more dreamers and money-diggers than joseph smith in the world; and the worthy editor is obliged to acknowledge that this circumstance will go a good way to prove the authenticity of the book of mormon. he further states that "if joseph smith can decipher the hieroglyphics on the plates, he will do more towards throwing light on the early history of this continent than any man living." we think that he has done that already in translating and publishing the book of mormon, {374} and would advise the gentleman and all interested to read for themselves and understand. we have no doubt, however, but mr. smith will be able to translate them. _to the editor of the times and seasons_. on the 16th of april last, a respectable merchant, by the name of robert wiley, commenced digging in a large mound near this place; he excavated to the depth of ten feet and came to rock. about that time the rain began to fall, and he abandoned the work. [note: hieroglyphic representations inserted here.] {375} on the 23rd, he and quite a number of the citizens, with myself, repaired to the mound; and after making ample opening, we found plenty of rock, the most of which appeared as though it had been strongly burned; and after removing full two feet of said rock, we found plenty of charcoal and ashes; also human bones that appeared as though they had been burned; and near the encephalon a bundle was found that consisted of six plates of brass of a bell shape, each having a hole near the small end, and a ring through them all, and clasped with two clasps. the rings and clasps appeared to be iron very much oxydated. the {376} plates appeared first to be copper, and had the appearance of being covered with characters. [note: hieroglyphic representations inserted here.] it was agreed by the company that i should cleanse the plates. accordingly i took them to my house, washed them with soap and water and a woolen cloth; but, finding them not yet cleansed, i treated them with dilute sulphuric acid, which made them perfectly clean, on which it appeared that they were completely covered with hieroglyphics that none as yet have been able to read. [note: hieroglyphic representations inserted here.] {377} wishing that the world might know the hidden things as fast as they come to light, i was induced to state the facts, hoping that you would give it an insertion in your excellent paper; for we all feel anxious to know the true meaning of the plates, and publishing the facts might lead to the true translation. they were found, i judged, more than twelve feet below the surface of the top of the mound. i am, most respectfully, a citizen of kinderhook, w. p. harris, m. d. we, the citizens of kinderhook, whose names are annexed, do certify and declare that on the 23rd of april, 1843, while excavating a large mound in this vicinity, mr. r. wiley took from said mound _six brass plates_ of a bell shape, covered with ancient characters. said plates were very much oxydated. the bands and rings on said plates mouldered into dust on a slight pressure. robert wiley, w. longnecker, geo. deckenson, fayette grubb, w. fugate, w. p. harris, j. r. sharp, g. w. f. ward, ira s. curtis, (from the _quincy whig_.) singular discovery.--material for another mormon book. a mr. j. roberts of pike county, called upon us last monday with a written description of a discovery which was recently made near kinderhook, in that county. we have not room for his communication at length, and will give so much of a summary of it, as will enable the reader to form a pretty correct opinion of the discovery made. it appeared that a young man by the name of wiley, a resident in kinderhook, dreamed three nights in succession, that in a certain mound in the vicinity, there were treasures concealed. impressed with the strange occurrence of dreaming the same dream three nights in succession, he came to the conclusion to satisfy his mind by digging into the mound. for fear of being laughed at, if he made others acquainted with his design he went by himself and labored diligently one day in pursuit of the supposed treasure, by sinking a hole in the center of a mound. finding it quite laborious, he invited others to assist him. a company of ten or twelve repaired to the mound and assisted in digging out the shaft commenced by wiley. after penetrating the mound about eleven feet, they came to a bed of limestone that had been subjected to the action of fire. they removed the stones, which were small and easy to handle, to the depth of two feet more, when they found _six brass plates_, secured and fastened together by two iron wires, but which were so decayed that they readily crumbled to dust upon being handled. the plates were so completely covered with rust as almost to obliterate {378} the characters inscribed upon them; but, after undergoing a chemical process, the inscriptions were brought out plain and distinct. there were six plates, four inches in length, one inch and three-quarters wide at the top, and two inches and three-quarters wide at the bottom, flaring out to points. there are four lines of characters or hieroglyphics on each. on one side of the plates are parallel lines running lengthways. by whom these plates were deposited there must ever remain a secret, unless some one skilled in deciphering hieroglyphics may be found to unravel the mystery. some pretend to say that smith, the mormon leader, has the ability to read them. if he has, he will confer a great favor on the public by removing the mystery which hangs over them. a person present when the plates were found remarked that it would go to prove the authenticity of the book of mormon, which it undoubtedly will. in the place where these plates were deposited were also found human bones in the last stage of decomposition. there were but few bones found; and it is believed that it was but the burial-place of a person or family of distinction in ages long gone by, and that these plates contain the history of the times, or of a people that existed far, far beyond the memory of the present race. but we will not conjecture anything about this wonderful discovery, as it is one which the plates alone can reveal. the plates above alluded to were exhibited in this city last week, and are now, we understand, in nauvoo, subject to the inspection of the mormon prophet. the public curiosity is greatly excited; and if smith can decipher the hieroglyphics on the plates, he will do more towards throwing light on the early history of this continent than any man now living.[a] [footnote a: it is proper here to call attention to the fact that the genuineness of this discovery of the kinderhook plates is questioned by some anti-mormon writers, among them professor william a. linn in his late work _the story of mormonism_. in which, after citing the fact that both john hyde and t. b. h. stenhouse--both anti-mormon authors--accept the genuineness of the discovery of the kinderhook plates, which led the first in his _mormonism_ to insist that "smith did have plates of some kind," in connection with the putting forth of the book of mormon; and the second to say of the kinderhook plates that they were "actually and unquestionably discovered by one mr. r. wiley"--he says: "but the true story of the kinderhook plates was disclosed by an affidavit made by w. fugate of mound station, brown county, illinois, before jay brown, justice of the peace, on june 30, 1879. in this he stated that the plates were a humbug, gotten up by robert wiley, bridge whitton, and myself. whitton (who was a-pitre blacksmith) cut the plates out of some pieces of copper; wiley and i made the hieroglyphics by making impressions on beeswax and filling them with acid, old iron and lead, and bound them with a piece of hoop iron, covering them completely with the rust. he describes the burial of the plates and their digging up, among the spectators of the latter being two mormon elders, marsh and sharp. sharp declared that the lord had directed them to witness the digging. the plates were borrowed and shown to smith, and were finally given to one professor mcdowell of st. louis, for his museum." (_the story of the mormons_, linn, p. 87.) of this presentation of the matter it is only necessary to say that it is a little singular that mr. fugate alone out of the three said to be in collusion in perpetrating the fraud should disclose it, and that he should wait from 1843 to 1879--a period of thirty-six years--before doing so, when he and those said to be associated with him had such an excellent opportunity to expose the vain pretensions of the prophet--if fugate's tale be true==during his life time. for while the statement in the text of the prophet's journal to the effect that the find was genuine, and that he had translated some of the characters and learned certain historical facts concerning the person with whose remains the plates were found, may not have been known at the time to the alleged conspirators to deceive him still it is quite apparent that the editor of the _times and seasons_--john taylor, the close personal friend of the prophet--took the find seriously, and expressed implicit confidence in his editorial that the prophet could give a translation of the plates. and this attitude the church, continued to maintain; for in _the prophet_, (a mormon weekly periodical, published in new york) of the 15th of february, 1845, there was published a _fac-simile_ of the kinderhook plates, together with the _times and seasons_ editorial and all the above matter of the text. how easy to have covered joseph smith and his followers with ridicule by proclaiming the hoax as soon as they accepted the kinderhook plates as genuine! why was it not done? the fact that fugate's story was not told until thirty-six years after the event, and that he alone of all those who were connected with the event gives that version of it, is rather strong evidence that his story is the hoax, not the discovery of the plates, nor the engravings upon them. "the plates," says professor linn, "were finally given to one 'professor' mcdowell of st. louis, for his museum." this on the authority of _wyl's mormon portraits_, (p. 207). and professor linn in a note adds: "the secretary of the missouri historical society writes me that mcdowell's museum disappeared some time ago, most of its contents being lost or stolen, and the fate of the kinderhook plates cannot be ascertained." (_story of the mormons_, p. 87 and footnote.)] {379} slavery was this day abolished in every part of the british dominions in india, under the administration of lord ellenborough. _tuesday, 2_.--rode out in the forenoon. about three p.m., the _maid of iowa_ arrived from st. louis. i was on the bank of the river, awaiting the arrival of my wife, who returned with lorin walker. elders brigham young, heber c. kimball, wilford woodruff, george a. smith, and joseph young returned from augusta, iowa. john e. page wrote me a letter, wanting to dispose of church property and establish a printing press in pittsburg, on which i directed the twelve to send him to liberia, or some other place, in order to save him. [sidenote: a prophecy.] about one p.m., the mate of the ship _yorkshire_ opened {380} the testament at the 27th chapter of acts, and asked the passengers how they would feel to be shipwrecked like paul? elder thomas bullock replied instantly, "it is very likely we shall be shipwrecked; but the hull of this old vessel has got to carry us safe into new orleans." the mate was then called away to hoist the fore-top-royal sail. between one and two next morning, when off cape st. antonio, cuba, there was much vivid lightning, when a white squall caught the fore-top-royal sail, which careened the vessel, when the foremast, mainmast, and mizzenmast snapped asunder with an awful crash; the whole of the masts above, with the jib and spanker, and sixteen sails and studding poles, were carried overboard with a tremendous splash and surge, when the vessel righted. daybreak, found the deck all in confusion and a complete wreck. during the day, hoisted a sail from the stump of the mainmast to the bow of the vessel, thus leaving nothing but the hull of the vessel to carry the saints into new orleans. _wednesday, 3_.--called at the office and drank a glass of wine with sister jenetta richards, made by her mother in england, and reviewed a portion of the conference minutes. two p.m., mayor's court, "city _versus_ a. gay," on complaint of william law, for unbecoming language and refusing to leave the store when told to. fined $5 and costs. directed a letter to be written to gen. james adams, of springfield, to have him meet the _maid of iowa_ on her return from st. louis, and arrange with the proprietors to turn her into a nauvoo ferry boat, which letter was written the same hour. this day the first number of the _nauvoo neighbor_ was issued by john taylor and wilford woodruff, in place of the _wasp_, which ceased; and i here insert the first editorial:- _editorial from the nauvoo neighbor_. we now, according to promise, present our young friend before the {381} world in his new dress and with his new name. as the last week has been one of the warm weeks in the spring, when vegetation springs forth and life and animation are given to the vegetable world, so our efforts to cultivate the plant of intelligence, having been watered by industry, enlivened by perseverance, and warmed by the genial rays of patronage, have not been unsuccessful; for the young gentleman has grown in one short week to double his former size. relative to his dress, we have to apologize a little. as we did not live near a store, we could not get all the trimmings which we could have desired, to have made him pass so well with the _elite_ in the fashionable world. however, among plain folks, he will now pass very well; and we soon expect to see him in a form that will suit the taste of the most fastidious. relative to the course that we shall pursue, we shall endeavor to cultivate a friendly feeling towards all, and not interfere with the rights of others, either politically or religiously. we shall advocate the cause of the innocent and oppressed, uphold the cause of right, sustain the principles of republicanism, and fly to the succor of the helpless and forlorn, pouring in oil and wine to their wounds, and acting in every way to all the human family in the capacity that our name imports--viz., that of a _neighbor_. we have had and may have to defend ourselves against the oppressions, persecutions, and innovations of men. and if this should be the case, we shall not shrink from the task, but shall fearlessly and unflinchingly defend our rights, sustaining that liberty which our glorious constitution guarantees to every american citizen, for which our fathers jeopardized their liberty, their lives, and their sacred honor. amidst the warring elements that are disturbing the world, we are glad to find so amiable and friendly a spirit manifested to us at the present time by the press; and we can assure them that, so long as they let us alone, we shall not interfere with them. it has been our study to avoid contention, and we have never interfered with others until they have thrown down the gauntlet; and as we have not been up to the present the aggressors so we are determined for the future not to be the aggressors. we have always endeavored to cultivate a spirit of friendship, amity, and peace with mankind. if we have not succeeded, the fault has not been with us. rumor, with her ten thousand tongues, has always been busy circulating falsehood and misrepresentation concerning us; and men have frequently, in the absence of correct information, entertained unfavorable opinions concerning us, and have spoken as they thought: but when they have been better informed, they have regretted their course, and have seen that calumny has been like a viper in our path and has stung like an adder. {382} in regard to our political rights, our religion has frequently been made use of by political demagogues as a bugbear to deprive us of the free untrammelled rights of american citizens. this is a thing that we have always protested against, and we always shall, so long as that blood that fired the bosoms of our ancestors who fought, bled, and died, in defense of equal rights, flows through our veins. concerning religion we consider that all men have a right to worship almighty god according to the dictates of their own conscience. and while we allow all men freely to enjoy this privilege untrammeled by us, we look upon all men that would abridge us or others in their religious rights as enemies to the constitution, recreant to the principles of republicanism; and whilst they render themselves despicable, they are striking a secret but deadly blow at the freedom of this great republic; and their withering influence, though unseen and unobserved by the many, is like a worm gnawing the very vitals of the tree of liberty. we shall always contend for our religious rights. in short, the liberty of the press, liberty of conscience and of worship, free discussion, sailors' rights, we shall always sustain. _thursday, 4_.--at four p.m., heard read a letter from james arlington bennett, showing that he was sick and could not attend the inspection of the nauvoo legion, according to his appointment. having received a letter from george w. robinson in relation to his land difficulties, i went to sidney rigdon and procured a deed for carlos granger's farm, and settled that business. _friday, 5_.--told the temple committee that i had a right to take away any property i chose from the temple office or store, and they had no right to stand in the way. it is the people that are to dictate me, and not the committee. all the property i have belongs to the temple, and what i do is for the benefit of the temple; and you have no authority only as you receive it from me. received the following:- _letter of h. r. hotchkiss to joseph smith--property titles_. new york, 7th april, 1843. _joseph smith, esq_. dear sir:--i received on saturday last a letter from mr. catlin, notifying me that the equity of redemption in my nauvoo property {383} would be sold on the 12th instant, and asking me whether i wished it to be purchased for me. i suppose it is quite immaterial whether i or you hold the right of redeeming; for if it should again come into my possession, i wish it understood distinctly by them who have built upon it that i shall not attempt to take their buildings from them, but shall be ready at any time to give them a lease of their lots for a very long period, at a reasonable rent. my wish, as well as my interest, leads me to conciliate and make them my friends, instead of making them my enemies. your obedient servant, h. r. hotchkiss. which i recorded in the city record of deeds:- _hotchkiss letter recorded_. recorder's office, may 5, 1843. state of illinois, city of nauvoo, i, joseph smith, recorder in and for the said city of nauvoo, hancock county, and state aforesaid, do hereby certify that the within letter was duly recorded in book a, page 140, and numbered 134. joseph smith, recorder. william clayton, clerk. _saturday, 6_.--in the morning, had an interview with a lecturer on mesmerism and phrenology. objected to his performing in the city. also had an interview with a methodist preacher, and conversed about his god without body or parts. [sidenote: legion parade.] at half-past nine a.m., i mounted with my staff, and with the band, and about a dozen ladies, led by emma, and proceeded to the general parade-ground of the nauvoo legion, east of my farm on the prairie. the legion looked well--better than on any former occasion, and they performed their evolutions in admirable style. the officers did honor to the legion. many of them were equipped and armed _cap-a-pie_. the men were in good spirits. they had made great improvements both in uniform and discipline, and we felt proud to be associated with a body of men, which, in point of discipline, {384} uniform, appearance, and a knowledge of military tactics, are the pride of illinois, one of its strongest defenses, and a great bulwark of the western country. in the course of my remarks on the prairie, i told the legion that when we have petitioned those in power for assistance, they have always told us they had no power to help us. damn such traitors! when they give me the power to protect the innocent, i will never say i can do nothing for their good: i will exercise that power, so help me god. at the close of the address, the legion marched to the city and disbanded in main street, about two p.m., the day being windy and very cold. there were two united states officers and general swazey, of iowa, present, who expressed great satisfaction at our appearance and evolutions. in the evening, attended mr. vicker's performance of wire dancing, legerdemain, magic, etc. a conference was held at toulon, stark county, illinois: 5 branches, 17 elders, 3 priests, 4 teachers, 2 deacons, and 129 members were represented. a branch has been recently organized at lyons, wayne county, new york, consisting of two elders, 1 priest, 1 teacher, and 22 members. _sunday, 7_.--in the forenoon i was visited by several gentlemen, concerning the plates that were dug out near kinderhook. the council of the first presidency met. elder brigham young preached at la harpe. _monday, 8_.--i called at the office at seven a.m., with a supersedeas to stay suit, thompson _versus_ dixon. john scott was unwilling to give sister mulholland one-fourth of the lot as directed by me. [sidenote: steam boat excursion.] _tuesday, 9_.--in company with my wife, mother, and my adult family, also sidney rigdon, parley p. pratt, john taylor, wilford woodruff, and about one hundred gentlemen and ladies, went aboard the _maid of iowa_, started at ten minutes before eight a.m., {385} from the nauvoo dock, under a salute of cannon, having on board a fine band of music. we had an excellent address from our esteemed friend, parley p. pratt. the band performed its part well. much good humor and hilarity prevailed. the captain and officers on board did all they could to make us comfortable, and we had a very agreeable and pleasant trip. we started with the intention of visiting augusta; but, in consequence of the lowness of shunk river, it was impracticable. we therefore altered our course to burlington, touching at fort madison on our way up, and at shokoquon on our return. in consequence of the governor of iowa having refused to withdraw a writ reported to have been issued on a demand from the executive of missouri, on the same charge as that for which i had been discharged by judge pope, i dispensed with the pleasure of calling upon my friends in burlington and fort madison. during our stay at those places, i kept myself concealed on the boat. the _maid of iowa_ did well. her accommodations are good for the size of the boat, and she performed her trip in less time than we anticipated, and we returned home about eight p.m. _wednesday, 10_.--directed dr. willard richards never to let the court-room be occupied by any person until he received $2 in advance. the blossoms on the apple and other trees appeared. took my brother william, elders jedediah m. grant, ebenezer robinson and horace k. whitney in my carriage to the upper steam boat landing and back, they were intending to start on their missions, but no steamboat came. a meeting of the saints was held at leechburgh, pennsylvania, numbered 5 elders, 2 priests, 1 teacher, and 50 members. _thursday, 11_.--at six a.m., baptized louisa beeman, sarah alley, and others. {386} eight a.m., went to see the new carriage made by thomas moore, which was ready for traveling. emma went to quincy in the new carriage. i rode out as far as the prairie. ten a.m., brigham young, heber c. kimball, parley p. pratt, orson pratt, orson hyde, wilford woodruff, george a. smith, john taylor, and willard richards assembled in council, and voted-[sidenote: mission appointments.] that addison pratt, noah rogers, benjamin f. grouard, and knowlton f. hanks go on a mission to the pacific isles; captain dan jones prepare himself to take a mission to wales; james sloan go to ireland; reuben hedlock, john cairnes and samuel james to england, and that reuben hedlock preside over the church in great britain, and be assisted by elders hiram clark and thomas ward; that brother cairnes go to scotland, lucius n. scovil to england, under the direction of brother hedlock; and that amos fielding come immediately to nauvoo, or be cut off from the church. also, that this quorum recommend george walker to president joseph smith, as clerk of the nauvoo house. president young stated that lucien woodworth had offered the use of his draft for the nauvoo house, table, etc., if any one would copy it; but he had not time to comply with the request of the quorum to furnish a full draft. _friday, 12_.--purchased half of the steamer _maid of iowa_, from moffatt; and captain dan jones commenced running her between nauvoo and montrose as a ferry-boat. at sunrise, bishop george miller arrived with a raft of 50,000 feet of pine lumber for the temple and nauvoo house, from the pinery on black river, wisconsin, where the snow was about 2 1/2 feet deep in the winter. in the council of the twelve it was agreed to visit lima, la harpe, and ramus, and hold conferences concerning the nauvoo house. {387} chapter xx. important doctrinal items: salvation through knowledge--aged men on councils--importance of the doctrine of the eternity of the marriage covenant--the nature of matter. the prophecy on the head of stephen a. douglas--the work among the scandinavians in illinois. _saturday, may 13, 1843_.--i rode to yelrome, in company with brothers wilford woodruff and george a. smith, and tarried for the night with father morley. brothers woodruff and smith slept at brother durfee's. brother brigham young went to la harpe, and brothers heber c. kimball and orson pratt to ramus. _sunday, 14_.--meeting at yelrome, where i preached. [the following is a synopsis, reported by elder woodruff.] _salvation through knowledge_. it is not wisdom that we should have all knowledge at once presented before us; but that we should have a little at a time; then we can comprehend it. president smith then read the 2nd epistle of peter, 1st chapter, 16th to last verses, and dwelt upon the 19th verse with some remarks. add to your faith knowledge, &c. the principle of knowledge is the principle of salvation. this principle can be comprehended by the faithful and diligent; and every one that does not obtain knowledge sufficient to be saved will be condemned. the principle of salvation is given us through the knowledge of jesus christ. salvation is nothing more nor less than to triumph over all our enemies and put them under our feet. and when we have power to put all enemies under our feet in this world, and a knowledge to triumph over all evil spirits in the world to come, then we are saved, as in the case {388} of jesus, who was to reign until he had put all enemies under his feet, and the last enemy was death.[a] [footnote a: it is evident from this remark, "the last enemy was death," that the prophet in saying that "salvation is * * * to triumph over all our enemies," does not allude alone, or even chiefly, to personal "enemies;" but to evil inclinations, weaknesses, passions, sickness and death, as well.] perhaps there are principles here that few men have thought of. no person can have this salvation except through a tabernacle. now, in this world, mankind are naturally selfish, ambitious and striving to excel one above another; yet some are willing to build up others as well as themselves. so in the other world there are a variety of spirits. some seek to excel. and this was the case with lucifer when he fell. he sought for things which were unlawful. hence he was sent down, and it is said he drew many away with him; and the greatness of his punishment is that he shall not have a tabernacle. this is his punishment. so the devil, thinking to thwart the decree of god, by going up and down in the earth, seeking whom he may destroy--any person that he can find that will yield to him, he will bind him, and take possession of the body and reign there, glorying in it mightily, not caring that he had got merely a stolen body; and by-and-by some one having authority will come along and cast him out and restore the tabernacle to its rightful owner. the devil steals a tabernacle because he has not one of his own: but if he steals one, he is always liable to be turned out of doors. now, there is some grand secret here, and keys to unlock the subject. notwithstanding the apostle exhorts them to add to their faith, virtue, knowledge, temperance, &c., yet he exhorts them to make their calling and election sure. and though they had heard an audible voice from heaven bearing testimony that jesus was the son of god, yet he says we have a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light shining in a dark place. now, wherein could they have a more sure word of prophecy than to hear the voice of god saying, this is my beloved son, &c. now for the secret and grand key. though they might hear the voice of god and know that jesus was the son of god, this would be no evidence that their election and calling was made sure, that they had part with christ, and were joint heirs with him. they then would want that more sure word of prophecy, that they were sealed in the heavens and had the promise of eternal life in the kingdom of god. then, having this promise sealed unto them, it was an anchor to the soul, sure and steadfast. though the thunders might roll and lightnings flash, and earthquakes bellow, and war gather thick around, yet this hope and knowledge would support the soul in every hour of trial, trouble {389} and tribulation. then knowledge through our lord and savior jesus christ is the grand key that unlocks the glories and mysteries of the kingdom of heaven. compare this principle once with christendom at the present day, and where are they, with all their boasted religion, piety and sacredness while at the same time they are crying out against prophets, apostles, angels, revelations, prophesying and visions, &c. why, they are just ripening for the damnation of hell. they will be damned, for they reject the most glorious principle of the gospel of jesus christ and treat with disdain and trample under foot the key that unlocks the heavens and puts in our possession the glories of the celestial world. yes, i say, such will be damned, with all their professed godliness. then i would exhort you to go on and continue to call upon god until you make your calling and election sure for yourselves, by obtaining this more sure word of prophecy, and wait patiently for the promise until you obtain it, &c. elders george a. smith and wilford woodruff followed him with a few remarks, and meeting closed for one hour. when we met again, wilford woodruff opened meeting and spoke upon revelation and obeying the commandments by building the nauvoo house, and was followed by george a. smith upon the same subject. elder lorenzo snow then spoke somewhat at length concerning his mission to england, which was interesting. after meeting, we rode to lima, and took supper with calvin beebe; and while we were conversing with brother joseph and brother isaac morley, brother joseph made the following remarks: _the value of aged men in counsel_. the way to get along in any important matter is to gather unto yourselves wise men, experienced and aged men, to assist in council in all times of trouble. handsome men are not apt to be wise and strong-minded men; but the strength of a strong-minded man will generally create coarse features, like the rough, strong bough of the oak. you will always discover in the first glance of a man, in the outlines of his features something of his mind. excitement has almost become the essence of my life. when that dies away, i feel almost lost. when a man is reined up continually by excitement, he becomes strong and gains power and knowledge; but when he relaxes for a season, he loses much of his power and knowledge. but in all matters, temporal or spiritual, preaching the gospel of jesus christ, or in leading an army to battle, victory almost entirely depends upon good order and moderation. in going to battle, move slowly, dress up into line; and though your enemy rush upon you with {390} fury, meet them slowly but firmly. let not confusion or terror seize upon you, but meet them firmly and strike a heavy blow and conquer. a man can bear a heavy burden by practice and continuing to increase it. the inhabitants of this continent anciently were so constituted, and were so determined and persevering, either in righteousness or wickedness, that god visited them immediately either with great judgments or blessings. but the present generation, if they were going to battle, if they got any assistance from god, they would have to obtain it by faith. president young preached at la harpe. almon w. babbitt preached all the afternoon, and prevented elders kimball and orson pratt from giving instructions regarding their mission to ramus. the wind blew terribly from the southwest all day. a naval action took place between the texan and mexican fleets at campeachy. edward brazier, aged 18, was drowned in the mississippi river, by the upsetting of a skiff. samuel kearns was preserved from a similar fate by captain dan jones. _monday, 15_.--emma having arrived at yelrome, last night from quincy, with the carriage, we rode home together. on our way, we stopped a short time at brother perry's. brothers george a. smith and wilford woodruff rode in my buggy. i was asked if the horse would stand without tying. i answered, "yes: but never trust property to the mercy or judgment of a horse." [the following under this date is from the journal of george a. smith:] _the love of the prophet for george a. smith_. at noon, stopped at the house of mr. mcmahon, a notorious anti-mormon, at green plains, and waited some time for mac to come in. joseph and myself spent this time in conversation on the grass-plot south of the house. joseph asked my opinion of w. w. phelps as an editor. i told him that i considered phelps the sixth part of an editor, and that was the satirist. when it came to the cool direction necessarily intrusted to an editor in the control of public opinion--the soothing of enmity, he was deficient, and would always make more enemies than friends; but for my part, if i were able, i would be willing {391} to pay phelps for editing a paper, providing no body else should have the privilege of reading it but myself. joseph laughed heartily--said i had the thing just right. said he, "brother phelps makes such a severe use of language as to make enemies all the time." at the close of the conversation, joseph wrapped his arms around me, and squeezed me to his bosom and said, "george a., i love you as i do my own life." i felt so affected, i could hardly speak, but replied, "i hope, brother joseph, that my whole life and actions will ever prove my feelings, and the depth of my affection towards you." a great hailstorm in gettysburg, penn. the stones were from six to eight inches in circumference. much damage done. [sidenote: visit of the prophet to ramus.] _tuesday, 16_.--at eleven o'clock, with george miller, william clayton, eliza and lydia partridge and j. m. smith, i started for carthage, where we tarried about half-an-hour conversing with different individuals, when we started for ramus; arrived about half-past three, p.m., and stayed at william g. perkins for the evening; then went to benjamin f. johnson's with william clayton to sleep. before retiring, i gave brother and sister johnson some instructions on the priesthood; and putting my hand on the knee of william clayton, i said: _remarks of the prophet at ramus--lives that are hid with god in christ--importance of the eternity of the marriage covenant_. your life is hid with christ in god, and so are many others. nothing but the unpardonable sin can prevent you from inheriting eternal life for you are sealed up by the power of the priesthood unto eternal life, having taken the step necessary for that purpose. except a man and his wife enter into an everlasting covenant and be married for eternity, while in this probation, by the power and authority of the holy priesthood, they will cease to increase when they die; that is, they will not have any children after the resurrection. but those who are married by the power and authority of the priesthood in this life, and continue without committing the sin against the holy ghost, will continue to increase and have children in the celestial glory. the unpardonable sin is to shed innocent blood, or be accessory thereto. all other sins will be visited with judgment in the flesh, and the spirit {392} being delivered to the buffetings of satan until the day of the lord jesus. the way i know in whom to confide--god tells me in whom i may place confidence. in the celestial glory there are three heavens or degrees; and in order to obtain the highest, a man must enter into this order of the priesthood, [meaning the new and everlasting covenant of marriage;] and if he does not, he cannot obtain it. he may enter into the other, but that is the end of his kingdom: he cannot have an increase.[b] [footnote b: the last paragraph is found in the doctrine and covenants, section 131: 1-4.] the twelve met in the office to see mr. brown, but he did not appear; and they voted that john e. page be requested to repair immediately to cincinnati and preach till they arrive. _wednesday, 17_.--partook of breakfast at brother perkins'; after which we took a pleasure ride through fountain green. at ten a.m. preached from 2nd peter, 1st chapter and showed that knowledge is power; and the man who has the most knowledge has the greatest power. _items of doctrine by the prophet_. salvation means a man's being placed beyond the power of all his enemies. the more sure word of prophecy means a man's knowing that he is sealed up into eternal life by revelation and the spirit of prophecy, through the power of the holy priesthood. it is impossible for a man to be saved in ignorance.[c] [footnote c: this paragraph is also included in the doctrine and covenants, section 131: 5,6.] paul saw the third heavens, and i more. peter penned the most sublime language of any of the apostles. in the afternoon attended council, and afterwards rode with benjamin f. johnson's family. in the evening went to hear a methodist preacher lecture. after he got through, offered some corrections as follows: _items of doctrine by the prophet_. the 7th verse of 2nd chapter of genesis ought to read--god breathed {393} into adam his spirit [i. e. adam's spirit][d] or breath of life; but when the word "rauch" applies to eve, it should be translated lives. [footnote d: doctrine and covenants, section 131: 7-8. the interpretation implied in the words in brackets is justified by the following from the book of abraham: "and the gods formed man from the dust of the ground, and took his spirit (that is, the man's spirit) and put it into him, and breathed into his nostrils the breath of life, and man became a living soul." chap. v: 7, 8.] speaking of eternal duration of matter, i said: there is no such thing as immaterial matter. all spirit is matter, but is more fine or pure, and can only be discerned by purer eyes. we cannot see it, but when our bodies are purified, we shall see that it is all matter. the priest seemed pleased with the correction, and stated his intention to visit nauvoo. [sidenote: new york conference.] a conference was held in the columbia hall, grand street, new york, where fifteen branches, six high priests, thirty-six elders, nineteen priests, sixteen teachers, five deacons, and three hundred and eighty-seven members were represented. forty-nine have been baptized since last conference; many have removed to nauvoo; and twenty-eight have been excommunicated. four elders and one priest were ordained. _thursday, 18_.--we left macedonia about half past eight a.m., and arrived at carthage at ten. [the following brief account of the prophet's visit with judge douglas while at carthage is from the journal of william clayton, who was present:] _the great prophecy on the head of stephen a. douglas_. dined with judge stephen a. douglas, who is presiding at court. after dinner judge douglas requested president joseph to give him a history of the missouri persecution, which he did in a very minute manner, for about three hours. he also gave a relation of his journey to washington city, and his application in behalf of the saints to mr. van buren, the president of the united states, for redress and mr. van buren's pusillanimous reply, "gentlemen, your cause is just, but i can do nothing for you;" and the cold, unfeeling manner in which he was treated by most of the senators and representatives in relation to the subject, clay saying, "you had better go to oregon," and calhoun shaking his head solemnly, saying, "it's a nice question--a critical question, but it will not do to agitate it." the judge listened with the greatest attention and spoke warmly in {394} depreciation of the conduct of governor boggs and the authorities of missouri, who had taken part in the extermination, and said that any people that would do as the mobs of missouri had done ought to be brought to judgment: they ought to be punished. president smith, in concluding his remarks, said that if the government, which received into its coffers the money of citizens for its public lands, while its officials are rolling in luxury at the expense of its public treasury, cannot protect such citizens in their lives and property, it is an old granny anyhow; and i prophesy in the name of the lord god of israel, unless the united states redress the wrongs committed upon the saints in the state of missouri and punish the crimes committed by her officers that in a few years the government will be utterly overthrown and wasted, and there will not be so much as a potsherd left, for their wickedness in permitting the murder of men, women and children, and the wholesale plunder and extermination of thousands of her citizens to go unpunished, thereby perpetrating a foul and corroding blot upon the fair fame of this great republic, the very thought of which would have caused the high-minded and patriotic framers of the constitution of the united states to hide their faces with shame. judge, you will aspire to the presidency of the united states; and if ever you turn your hand against me or the latter-day saints, you will feel the weight of the hand of almighty upon you; and you will live to see and know that i have testified the truth to you; for the conversation of this day will stick to you through life. he [judge douglas] appeared very friendly, and acknowledged the truth and propriety of president smith's remarks.[e] [footnote e: seenote at end of chapter.] we then rode home, where we arrived about half-past five p.m., and found my family all well. mr. joseph h. jackson, who professed to be a catholic priest, was at my house awaiting my arrival. at six p.m., i called at my office for arlington bennett's letter. _friday, 19_.--i borrowed of orson hyde fifty dollars, which i paid to mr. eric rhodes, and which he is either to repay in cash or let me have lumber. i rode out with mr. jackson in the afternoon. told brother phelps a dream that the history must go ahead before anything else. elder george p. dykes writes: {395} _the work among the scandinavians of illinois_. one year since, i visited a settlement of norwegians in la salle county, illinois, and baptized five, and ordained one elder, when i left them for about one month; then returned and organized the branch, and called it the la salle branch of the church of jesus christ of latter-day saints, and ordained brother gudmund haugaas an elder--a man of strong mind and well skilled in the scriptures. he can preach in norway, sweden and demark, having an understanding of their languages. i returned to nauvoo, and in a few days i was appointed by the special conference in august to labor in illinois. i traveled through eighteen different counties, baptized six in perry county, and returned home in december. in january i left again and went to st. clair county, where i was joined by brother henry b. jacobs, who baptized twelve; and i baptized a german after he left. i preached in chester, sparta and bellville. from thence returned home, and again visited ottawa, la salle county. spent two weeks, and baptized seven. i found the church there in good spirits and in the enjoyment of the spiritual gifts. the la salle branch now numbers fifty-eight in good standing. elder ole hoier was chosen to preside over them. he is well worthy of the office. elder gudmund haugaas and brother j. r. anderson visited the norwegian settlement in lee county, iowa, in january last. spent three weeks, baptized ten, ordained one priest, and left them and went home to la salle county. from thence brothers haugaas and hoier visited a large body from norway in wisconsin territory, and have laid the foundation of a great work, to all appearance. there are now fifty-seven members of the church from norway; and the time is not far distant when the saying of micah 4:2 will be fulfilled. note. _the prophet joseph's prediction respecting stephen a. douglas_. the prediction concerning stephen a. douglas in this chapter, is one of the most remarkable prophecies either in ancient or modern times. it was impossible for any merely human sagacity to foresee the events predicted. stephen a. douglas was a bright, but comparatively an unknown man, nationally, at the time of the interview, may, 1843, and but thirty years of age. it is a matter of history that stephen a. douglas did, however, aspire to the presidency of the united states, and was nominated for that office by the democratic convention held in charleston, south carolina, on the 23rd of june 1860. when in the convention he was declared the regular nominee of the democratic party, "the whole body rose to its feet, hats were waved in the air, and many tossed {396} aloft; shouts, screams and yells. and every boisterous mode of expressing approbation and unanimity, were resorted to." when mr. douglas aspired to the presidency, no man in the history of american politics had more reason to hope for success. the political party of which he was the recognized leader, in the preceding presidential election had polled one hundred and seventy-four electoral votes as against one hundred and twenty-two cast for the other two parties which opposed it; and a popular vote of 1,838,169 as against 1,215,789 votes for the two parties opposing. it is a matter of history, however, that the democratic party in the election of 1860 was badly divided: and factions of it put candidate into the field with the following results, mr. abraham lincoln, candidate for the republican party, was triumphantly elected. he received 72 electoral votes; mr. bell 39; and mr. douglas 12. "by a plurality count of the popular vote, mr. lincoln carried 18 states; mr. breckinridge 11; mr. bell 3; and mr. douglas but one!" twenty days less than one rear after his nomination by the charleston convention, while yet in the prime of manhood--forty-eight years of age--mr. douglas died at his home in chicago, a disappointed, not to say heart-broken man. let us now search out the cause of his failure. fourteen years after the interview containing the prophecy recorded in this chapter, and about one year after the prophecy had been published in the _deseret news_, mr. douglas was called upon to deliver a speech in springfield, the capital of illinois. his speech was delivered on the 12th of june, 1857, and published in the _missouri republican_ of june 18, 1857. it was a time of excitement throughout the country concerning the mormon church in utah. falsehoods upon the posting winds seemed to have filled the air with the most outrageous calumny. crimes, the most repulsive--murders, robberies, rebellion and high treason--were falsely charged against its leaders. it was well known that mr. douglas had been on terms of intimate friendship with the prophet joseph smith; and was well acquainted with the other church leaders. he was therefore looked upon as one competent to speak upon the "mormon question," and was invited to do so in the speech to which reference is here made. mr. douglas responded to the request. he grouped the charges against the mormons, then passing current, in the following manner: "first, that nine-tenths of the inhabitants are aliens by birth who have refused to become naturalized, or to take the oath of allegiance, or do any other act recognizing the government of the united states as the paramount authority in that territory [utah]; "second, that the inhabitants, whether native or alien born, known as mormons (and they constitute the whole people of the territory) are bound by horrible oaths and terrible penalties, to recognize and maintain the authority of brigham young, and the government of which he is head, as paramount to that of the united states, in civil as well as religious affairs; and they will in due time, and under the direction of their leaders, use all the means in their power to subvert the government of the united states, and resist its authority. "third, that the mormon government, with brigham young at its head, is now forming alliance with indian tribes in utah and adjoining territories--stimulating the indians to acts of hostility and organizing bands of his own followers under the name of danites or destroying angels, to prosecute a system of robbery and murders upon american citizens who support the authority of the united states, and denounce the infamous and disgusting practices and institutions of the mormon government." mr. douglas based his remarks upon these rumors against the saints, in the course of which he said: {397} "let us have these facts in an official shape before the president and congress, and the country will learn that in the performance of the high and solemn duty devolving upon the executive and congress, there will be no vacillating or hesitating policy. it will be as prompt as the peal that follows the flash--as stern and unyielding as death. should such a state of things actually exist as we are led to infer from the reports--and such information comes in an official shape--the knife must be applied to this pestiferous, disgusting cancer which is gnawing into the very vitals of the body politic. it must be cut out by the roots. and seared over by the red hot iron of stern, unflinching law. * * * should all efforts fail to bring them (the mormons) to a sense of their duty, there is but one remedy left. repeal the organic law of the territory, on the ground that they are alien enemies and outlaws, unfit to be citizens of a territory, much less ever to become citizens of one of the free and independent states of this confederacy. to protect them further in their treasonable, disgusting and bestial practices would be a disgrace to the country--a disgrace to humanity--a disgrace to civilization, and a disgrace to the spirit of the age. blot it out of the organized territories of the united states. what then? it will be regulated by the law of 1790, which has exclusive and sole jurisdiction over all the territory not incorporated under any organic or special law. by provisions of this law, all crimes and misdemeanors, committed on its soil can be tried before the legal authorities of any state or territory to which the offenders shall first be brought to trial and punished. under that law persons have been arrested in kansas, nebraska and other territories, prior to their organization as territories, and hanged for their crimes. the law of 1790 has sole and exclusive jurisdiction where no other law of a local character exists, and by repealing the organic law of utah, you give to the general government of the united states the whole and sole jurisdiction over the territory." the speech of mr. douglas was of great interest and importance to the people or utah at that juncture. mr. douglas had it in his power to do them great good. because of his personal acquaintance with joseph smith and the great body of the mormon people then in utah, as well as their leaders (for he had known both leaders and people in illinois, and those whom he had known in illinois constituted the great bulk of the people in utah, when he delivered the springfield speech), he knew that the reports carried to the east by vicious and corrupt men were not true. he knew that these reports in the main were but a rehash of the old exploded charges made against joseph smith and his followers in missouri; and he knew them to be false by many evidences furnished him by joseph smith in the interview of the 18th of may, 1843, and by the mormon people at sundry times during his association with them at nauvoo. he had an opportunity to befriend the innocent, to refute the calumny cast upon a virtuous community; to speak a word in behalf of the oppressed; but the demagogue triumphed over the statesman, the politician, over the humanitarian; and to avoid the popular censure which he feared befriending the mormon people would bring to him, he turned his hand against them with the result that he did not destroy them but scaled his own doom--in fulfillment of the words of the prophet, he felt the weight of the hand of the almighty upon him. there is, and can be no question about the prophecy preceding the event. the prophecy was first published in the _desert news_ of september 24, 1856. it was afterwards published in england in the _millennial star_, february, 1859. the publication in the _deseret news_ preceding douglas' springfield speech, mentioned above, (june, 1857) by about one year, and about four years before douglas was nominated for the presidency by the charleston democratic convention. moreover, a lengthy review of mr. douglas' speech was published in the editorial columns of the _deseret news_ in the issue of that paper for september 2nd, 1857, {398} of which the following is the closing paragraph addressed directly to mr. douglas: "in your last paragraph [of the springfield speech] you say, 'i have thus presented to you plainly and fairly my views of the utah question;' with at least equal plainness and with far more fairness have your views now been commented upon. and inasmuch as you were well acquainted with joseph smith, and this people, also with the character of our maligners, and did know their allegations were false, but must bark with the dogs who were snapping at our heels, to let them know that you were a dog with them; and also that you may have a testimony of the truth of the assertion that you did know joseph and his people and the character of their enemies (and neither class have changed, only as the saints have grown better and their enemies worse); and also that you may thoroughly understand that you have voluntarily, knowingly and of choice sealed your damnation, and by your own chosen course have closed your chance for the presidential chair, through disobeying the counsel of joseph which you formerly fought and prospered by following, and that you in common with us, may testify to all the world that joseph was a true prophet, the following extract from the history of joseph smith is again printed for your benefit, and is kindly recommended to your careful perusal and most candid consideration." then follows the interview between joseph smith and mr. douglas as recorded in the journal of william clayton, as published in the _news_ a year before mr. douglas' springfield speech, and as now given in this chapter of the history of the church. this _news_ editorial boldly accepted the challenge of mr. douglas. he raised his hand against the followers of joseph smith, despite the warning of the prophet; and they in the chief organ of the church, reproduced the prophecy and told mr. douglas that he had "sealed his damnation and closed his chance for the presidential chair" through disobeying the counsel of the prophet. the presidential election of 1860, and the death of mr. douglas in the prime of life, the year following, tells the rest. {399} chapter xxi. definition of the word "mormon"--discourse on making "calling" and "election" sure--mission to the society islands opened--character sketch of the prophet, "boston bee"--trial of benjamin winchester. _saturday, may 20, 1843_.--received of ezra oakley a certificate of deposit in the fulton bank, new york, value five hundred dollars, and gave receipt payable in lands or money ten days from date. at court room, and adjourned the case of samuel fuller. corrected and sent to the _times and seasons_ the following: _the prophet's definition of the word "mormon."_ _editor of the times and seasons_: sir:--through the medium of your paper i wish to correct an error among men that profess to be learned, liberal and wise; and i do it the more cheerfully because i hope sober-thinking and sound-reasoning people will sooner listen to the voice of truth than be led astray by the vain pretensions of the self-wise. the error i speak of is the definition of the word "mormon." it has been stated that this word was derived from the greek word _mormo_. this is not the case. there was no greek or latin upon the plates from which i, through the grace of the lord, translated the book of mormon. let the language of the book speak for itself. on the 523rd page of the fourth edition, it reads: "and now, behold we have written this record according to our knowledge in the characters which are called among us the reformed egyptian, being handed down and altered by us, according to our manner of speech; and if our {400} plates had been sufficiently large, we should have written in hebrew; but the hebrew hath been altered by us also; and if we could have written in hebrew, behold, ye would have had no imperfection in our record. but the lord knoweth the things which we have written, and also that none other people knoweth our language; therefore he hath prepared means for the interpretation thereof." here, then, the subject is put to silence; for "none other people knoweth our language;" therefore the lord, and not man, had to interpret, after the people were all dead. and, as paul said, "the world by wisdom know not god;" so the world by speculation are destitute of revelation; and as god in his superior wisdom has always given his saints, wherever he had any on the earth, the same spirit, and that spirit, as john says, is the true spirit of prophecy, which is the testimony of jesus. i may safely say that the word "mormon" stands independent of the wisdom and learning of this generation. * * * * the word mormon, means literally, more good. yours, joseph smith. mr. joseph h. jackson representing himself as being out of employment and destitute of funds, he desired i would employ him and relieve his necessities. i took compassion and employed him as a clerk to sell lands, so as to give him a chance in the world. [sidenote: the prophet's reproof of the people.] _sunday, 21_.--at half-past ten a.m. i arrived at the temple, and had to press my way through the crowd in the aisles to get to the stand, when i remarked that there were some people who thought it a terrible thing that anybody should exercise a little power. i thought it a pity that anybody should give occasion to have power exercised, and requested the people to keep out of the aisles; for if they did not, i might some time run up and down and hit some of them; and called on two constables to keep the aisles clear. after singing and prayer, i read 1st chapter of 2nd epistle of peter, and preached thereon. [the following synopsis was written by dr. willard richards.] {401} _the prophet's discourse from ii peter, first chapter--reproof of self-righteousness_. i do not know when i shall have the privilege of speaking in a house large enough to convene the people. i find my lungs are failing with continual preaching in the open air to large assemblies. i do not think there have been many good men on the earth since the days of adam; but there was one good man and his name was jesus. many persons think a prophet must be a great deal better than anybody else. suppose i would condescend--yes, i will call it condescend, to be a great deal better than any of you, i would be raised up to the highest heaven; and who should i have to accompany me? i love that man better who swears a stream as long as my arm yet deals justice to his neighbors and mercifully deals his substance to the poor, than the long, smooth-faced hypocrite. i do not want you to think that i am very righteous, for i am not. god judges men according to the use they make of the light which he gives them. "we have a more sure word of prophecy, whereunto you do well to take heed, as unto a light that shineth in a dark place. we were eye witnesses of his majesty and heard the voice of his excellent glory." and what could be more sure? when he was transfigured on the mount, what could be more sure to them? divines have been quarreling for ages about the meaning of this. _the prophet's characterization of himself_. i am like a huge, rough stone rolling down from a high mountain; and the only polishing i get is when some corner gets rubbed off by coming in contact with something else, striking with accelerated force against religious bigotry, priestcraft, lawyer-craft, doctor-craft, lying editors, suborned judges and jurors, and the authority of perjured executives, backed by mobs, blasphemers, licentious and corrupt men and women--all hell knocking off a corner here and a corner there. thus i will become a smooth and polished shaft in the quiver of the almighty, who will give me dominion over all and every one of them, when their refuge of lies shall fail, and their hiding place shall be destroyed, while these smooth-polished stones with which i come in contact become marred. there are three grand secrets lying in this chapter, [ii peter i.] which no man can dig out, unless by the light of revelation, and which unlocks the whole chapter as the things that are written are only hints {402} of things which existed in the prophet's mind, which are not written concerning eternal glory. i am going to take up this subject by virtue of the knowledge of god in me, which i have received from heaven. the opinions of men, so far as i am concerned, are to me as the crackling of thorns under the pot, or the whistling of the wind. i break the ground; i lead the way like columbus when he was invited to a banquet, where he was assigned the most honorable place at the table, and served with the ceremonials which were observed towards sovereigns. a shallow courtier present, who was meanly jealous of him, abruptly asked him whether he thought that in case he had not discovered the indies, there were not other men in spain who would have been capable of the enterprise? columbus made no reply, but took an egg and invited the company to make it stand on end. they all attempted it, but in vain; whereupon he struck it upon the table so as to break one end, and left it standing on the broken part, illustrating that when he had once shown the way to the new world nothing was easier than to follow it. paul ascended into the third heavens, and he could understand the three principal rounds of jacob's ladder--the telestial, the terrestrial, and the celestial glories or kingdoms, where paul saw and heard things which were not lawful for him to utter. i could explain a hundred fold more than i ever have of the glories of the kingdoms manifested to me in the vision, were i permitted, and were the people prepared to receive them. the lord deals with this people as a tender parent with a child, communicating light and intelligence and the knowledge of his ways as they can bear it. the inhabitants of the earth are asleep: they know not the day of their visitation. the lord hath set the bow in the cloud for a sign that while it shall be seen, seed time and harvest, summer and winter shall not fail; but when it shall disappear, woe to that generation, for behold the end cometh quickly. _calling and election to be made sure_. contend earnestly for the like precious faith with the apostle peter, "and add to your faith virtue," knowledge, temperance, patience, godliness, brotherly kindness, charity; "for if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our lord jesus christ." another point, after having all these qualifications, he lays this injunction upon the people "to make your calling and election sure." he is emphatic upon this subject--after adding all this virtue, knowledge, &c., "make your calling and election sure." what is the secret--the starting point? "according {403} as his divine power hath given unto us all things that pertain unto life and godliness." how did he obtain all things? through the knowledge of him who hath called him. there could not anything be given, pertaining to life and godliness, without knowledge. woe! woe! woe to christendom!--especially the divines and priests if this be true. salvation is for a man to be saved from all his enemies; for until a man can triumph over death, he is not saved. a knowledge of the priesthood alone will do this. the spirits in the eternal world are like the spirits in this world. when those have come into this world and received tabernacles, then died and again have risen and received glorified bodies, they will have an ascendency over the spirits who have received no bodies, or kept not their first estate, like the devil. the punishment of the devil was that he should not have a habitation like men. the devil's retaliation is, he comes into this world, binds up men's bodies, and occupies them himself. when the authorities come along, they eject him from a stolen habitation. the design of the great god in sending us into this world, and organizing us to prepare us for the eternal worlds, i shall keep in my own bosom at present. we have no claim in our eternal compact, in relation to eternal things, unless our actions and contracts and all things tend to this end. but after all this, you have got to make your calling and election sure. if this injunction would lie largely on those to whom it was spoken, how much more those of the present generation! 1st key: knowledge is the power of salvation. 2nd key: make your calling and election sure. 3rd key: it is one thing to be on the mount and hear the excellent voice, &c., &c., and another to hear the voice declare to you, you have a part and lot in that kingdom. judge adams arrived at my house from springfield. [sidenote: complaint against benjamin winchester.] _monday, 22_.--called at the office at nine, a.m., having received letters from sisters armstrong and nicholson, of philadelphia, complaining of the slanderous conduct of benjamin winchester; and i directed the twelve apostles to act upon the matter. this morning received a large hickory walking stick having a silver head, with the motto "beware." rode out to my farm; dined at cornelius p. lott's; {404} then rode to the lima road, and returned home at half-past seven, p.m. wrote the editor of _times and seasons_: _the prophet on forming temperance societies_. dear brother:--in answer to yours of may 4th, concerning the latter-day saints' forming a temperance society, we would say, as paul said--"be not unequally yoked with unbelievers, but contend for the faith once delivered to the saints;" and as peter advises, so say we, "add to your knowledge, temperance." as paul said he had to become all things to all men, that he might thereby save some, so must the elders of the last days do; and, being sent out to preach the gospel and warn the world of the judgments to come, we are sure, when they teach as directed by the spirit, according to the revelations of jesus christ, that they will preach the truth and prosper without complaint. thus we have no new commandment to give, but admonish elders and members to live by every word that proceedeth forth from the mouth of god, lest they come short of the glory that is reserved for the faithful. _tuesday, 23_--in conversation with judge adams and others. at eight a.m., rode out to visit the sick. two p.m. brigham young, heber c. kimball, parley p. pratt, orson pratt, orson hyde, wilford woodruff, john taylor, george a. smith, willard richards and others met in the office. elder addison pratt was ordained a seventy and blessed and set apart to go to the society islands, by president brigham young, assisted by heber c. kimball, orson hyde, parley p. pratt,--that he should be a swift messenger to the nations of the earth, have power over the elements, and not fear when tempests arise. "do not be hasty and passionate, but acknowledge goodness in all, where you find it. hearken ye, they will say, one to another, to this man; and they will carry you and give presents, etc., you shall have power over the ship's course, and shall return again to this land and rejoice with your family, if you are faithful." {405} elder noah rogers, of the seventies, was blessed by the same brethren, elder kimball being mouth. it was said that he might have power to discern between good and evil, be filled with the power of god, have faith to heal the sick, cast out devils, and cause the lame to walk, and have the heavens opened, and have an appointment from on high, even from god, if he was faithful. "except thou art willing to be led, thou shalt never lead. thou shalt return to this place." he was set apart to accompany brother addison pratt to the pacific islands. elder benjamin grouard was ordained a seventy by the same brethren, orson hyde mouth. prayed that the angel of god might watch over him and deliver him from his enemies and the tempests and troubles of the sea, that he might perform the mission with honor to himself, and return in safety. elder knowlton f. hanks was also set apart to the islands. reuben hedlock, high priest, was blessed and set apart to go to england. _other ordinations and appointments_. elder john cairnes was ordained high priest and set apart to accompany brother hedlock. president young said to brother addison pratt and his associates: we commit the keys of opening the gospel to the society islands to you, when all the twelve said, aye. elder rogers was appointed president of the mission. reuben hedlock's mission was to preside over the churches in england, over the emigration, and over business in general, by vote of the quorum. elder young said he wanted the funds in liverpool to pay the passage of those who were expected to be sent for by brother john benbow and his wife, on account of moneys lent by him to commence the printing of the book of mormon, _millennial star_, hymn book, etc., and to send the worthy poor to this country, and let brother hedlock use what is necessary for his own convenience; and voted unanimously that the foregoing be carried into execution. let the books of mormon be sold as fast as they can in england, and the avails be retained by elder hedlock till further orders. {406} voted that sister ann dawson and her family, william bradbury with his family, brother leech, of preston, and his family, brother anderson, of stoke-upon-trent, and all the poor saints be brought over to this country. voted on reading elder ward's letters of march 4th and 16th to the first presidency and twelve, that the printing in england be stopped, according to previous instructions, and elders thomas ward and amos fielding come to this place, and the funds referred to in elder ward's letter be expended by elder hedlock, as before stated. [sidenote: first contribution to the nauvoo museum.] _wednesday, 24_.--elder addison pratt presented the tooth of a whale, coral, bones of an albatross' wing and skin of a foot, jaw-bone of a porpoise, and tooth of a south sea seal as the beginning for a museum in nauvoo. i bought eleven quarter-sections of land from judge adams, and then rode out on the hill. i find in the _boston bee_ of this date a letter; and as it is so remarkable that any editor will publish anything in the columns of his paper concerning me or the saints but slander, i take pleasure in transcribing the following: _a character sketch of the prophet--his doctrine of inspiration_. sir, in bygone years, and long before i heard of the prophet joseph smith, and indeed before he had existence, i had formed some very curious ideas about the ancient prophets. from reading their history in the bible, i supposed they must have been men of no ordinary proportions; or, if so, that there was something about them different from other men, by which they might be distinguished at sight. as a matter of course, i thought they must have had gray hairs for a covering to make them appear very dignified, and beards as long as a jew's; for if they shaved, it would show that they were men; and could i have had the privilege of looking at one, i should have expected to have seen him clad in sheep, goat, bear or wolf skin, wandering about on the mountains like the beasts he had robbed of their garment, lodging in the caves and dens of the earth, and subsisting on the fruits and nuts of the forest,--a being too holy, too sanctified, too exalted by his high {407} calling, to appear in the habitations or among the society of men, unless he had some important message to communicate direct from heaven--some revelation or commandment to promulgate to his fellows; and then he would just come forth and cry out, like the beasts in the wilderness, with so much sacred sanctity, that everybody would know he was a prophet, and if by nothing else, when they saw his nails like birds' claws, and his hairs like eagles' feathers and his hands and face as filthy as a baboon; for it never occurred to me that clean hands, in administering before the lord, as mentioned in the scripture, meant anything more than a good conscience; and i had never supposed but that a man could worship god just as acceptably all covered with dirt, and filth and slime, as though he had bathed in siloam every hour, until i heard the mormon prophet lecturing his people on the subject of neatness and cleanliness, teaching them that all was clean in heaven, and that jesus was going to make the place of his feet glorious; and if the mormons did not keep their feet out of the ashes, they could not stand with him on mount zion. i had no thought before but that dirty people could get to heaven as well as clean ones; and that if the priests ordered sacrifices with polluted hands, the fire would cleanse both the offering and the hands that offered it. i cannot say how much there may be in scripture to contradict my views, neither can i vouch for it that the churches of the day believe any such doctrine; for i never belonged to any of them, but have rather been called an infidel. as to that, i have not altered much. i like consistency, find it where i may. with all these curious notions i fell into the mormon settlement, and saw the prophet; but having never heard a mormon preach, you can imagine me not quite ready to receive all the impressions incident to an interview with such a distinguished personage. but i will give it as i find it, hit or miss the faith or feelings of any one. i have had an interview since my last, and found anything but the truth in the current reports. "the prophet joseph" (as he is called among his people) said in a conversation with a gentleman present, that he no more professed to be a prophet than every man must who professes to be a preacher of righteousness or a minister of the new testament. to be a minister of jesus, a man must testify of jesus; and to testify of jesus, a man must have the spirit of prophecy; for, according to john, the testimony of jesus is the spirit of prophecy. if a man professes to be a minister of jesus and has not the spirit of prophecy, he must be a false witness, for he is not in possession of that gift which qualifies him for that office; and the difference between him and the clergy of this generation is, he claims to be in possession of {408} that spirit of prophecy which qualifies him to testify of jesus and the gospel of salvation; and the clergy deny that spirit, even the spirit of prophecy, which alone could constitute them true witnesses or testators of the lord jesus, and yet claim to be true ministers of salvation. in this, said he, i am honest, and they are dishonest, and that is the difference between us. were they true and honest witnesses of jesus christ, they would acknowledge they have the testimony of him, and that is the spirit of prophecy; and every man who possesses that spirit is a prophet. i, said he, claim no more than what every servant of christ must possess to qualify him for his office, while the clergy of the 19th century deny that which alone could constitute what they profess to be. he said he did not profess to be a very good man, but acknowledged himself a sinner like other men, or, as all men are, imperfect; and it is necessary for all men to grow into the stature of manhood in the gospel. i could not help noticing that he dressed, talked and acted like other men, and in every respect exactly the opposite of what i had conjured up in my imagination a prophet. the mormons have not yet completed their great temple, and have no commodious place of worship; but the apostles and elders preach in private houses on the sabbath and at other times, though i seldom attended these latter meetings. but when the weather will admit they meet in the grove, or on the rough floor of the basement of the temple, and then the prophet frequently preaches. on one of these occasions i heard him preach concerning the prodigal son. after naming his text, the prophet remarked that some one had asked him the meaning of the expression of jesus--"among those born of women, there has not arisen a greater than john;" and said he had promised to answer it in public, and he would do it then. it could not have been on account of the miracles john performed, for he did no miracles; but it was--first, because he was trusted with a divine mission of preparing the way before the face of the lord. who was trusted with such a mission before or since? no man. second, he was trusted and it was required at his hands to baptize the son of man. who ever did that? who ever had so great a privilege or glory? who ever led the son of god into the waters of baptism, beholding the holy ghost descend upon him in the sign of a dove? no man. third, john at that time was the only legal administrator holding the keys of power there was on earth. the keys, the kingdom, the power, the glory had departed from the jews; and john, the son of zachariah, by the holy anointing and decree of heaven, held the keys of power at that time. {409} [sidenote: labors of elder h. tate.] elder h. tate writes that in cuba, illinois, the people were anxious to hear him, when the rev. john rigdon, a campbellite preacher refused to let him preach in the chapel, because elder tate was "sent by the authority of jesus christ," saying, "that recommend will not do, for the world has condemned it already;" but at pekin, elder tate baptized six in twelve days, and many more were favorable. [sidenote: complaints against the laws and dr. foster.] received a long letter from thomas rancliff, complaining of william and wilson law and dr. foster's swindling him, which is another example that people will not obey counsel, although it was so pointedly made known to the people on the 13th of april last. _thursday, 25_.--sent william clayton to carthage to redeem the city lots on the galland tract, which had been sold for taxes. dr. imbert, messrs. chastan and manlan, missionaries, with seventy christians were beheaded, and one hundred and eighty strangled in korea, east asia. the town of tallahassee, florida, was destroyed by fire. _friday, 26_.--at five p.m. i met in counsel in the upper room, with my brother hyrum, brigham young, heber c. kimball, willard richards, judge james adams, bishop newel k. whitney and william law, and gave them their endowments and also instructions in the priesthood on the new and everlasting covenant, &c. wrote a letter of instructions to reuben hedlock. _saturday, 27_.--in the morning received visitors. [sidenote: benjamin winchester investigated.] at two p.m. i met brother hyrum, the twelve, judge adams, bishop whitney and others, in council to investigate the conduct of benjamin winchester, charges having been preferred against him by letter from sybella armstrong and others in philadelphia, sisters jarman and adams. george j. adams and others gave their testimony, when they disfellowshiped {410} winchester, and took his license until he made satisfaction to the aggrieved parties. [extract from wilford's woodruff's journal.] _elder wilford woodruff's minutes of the investigation of benjamin winchester_. a rainy day. in the afternoon i met in council with the twelve and first presidency, when the case of benjamin winchester was brought up on trial for improper conduct, slandering the saints in philadelphia, for rejecting the counsel of hyrum, joseph and the twelve, and tearing to pieces the saints instead of building them up. hyrum pleaded for mercy, joseph for justice, and the twelve decided according to testimony; and in all we had an interesting time. elder winchester was refractory and out of order. president joseph smith wished the twelve or president of the quorum to call the house to order. several letters were read touching the subject; after which elder winchester made a lengthy speech trying to justify himself. was followed by president hyrum smith, who pleaded in behalf of winchester on the side of mercy. elder george j. adams gave his testimony against winchester; then elder winchester followed adams, and both spoke several times. then president joseph smith arose and rebuked elder winchester in the sharpest manner; said he had a lying spirit and had lied about him, and told him of many of his errors. after hearing the testimony, elder brigham young, president of the quorum of the twelve, said he had made up his mind, and his decision was that elder winchester should give up his license and cease preaching until he should reform. president hyrum smith said he should not like to have such a decision given without another trial and giving elder winchester a chance to get more testimony if he could. president brigham young said he should then prefer to have the case turned over to the high council. president joseph smith said it was not the business of the high council. they could not try him. it belonged to the twelve, and them alone; for it was concerning matters abroad, and not in nauvoo. the high council was to try cases that belong to the stake, and the twelve to regulate the churches and elders abroad in all the world; and elder winchester's case comes under the jurisdiction of the twelve and theirs alone. {411} president hyrum smith urged that the case should be put off until tomorrow. president joseph smith said that the case might be put off until tomorrow at ten o'clock, if it would do anybody any good. president brigham young arose and spoke in the majesty of his calling; and among other remarks, said that his mind was made up, and that the remarks of brother hyrum or of brother joseph had not altered it. as for himself, he would not sit upon the case another day. he considered the course brother winchester had taken an insult upon his office and calling as an apostle of jesus christ, and he would not bear it. as for the rest of the twelve, they might do as they pleased. as for himself, he would not submit to it. benjamin winchester has despised and rejected the counsel of the presidency and the twelve--has said they had no jurisdiction over him in philadelphia, and to say where he should go, &c. but he and others will find there _is_ power in the twelve. we know through whom we have received our power and who are our benefactors, and we are thankful for it. benjamin winchester has never for the first time received our counsel, but has gone contrary to it. no one is safe in his hands. he calls hyrum an old granny, and slanders everybody. he says there is a contradiction between hyrum and the twelve. there is no contradiction between hyrum and the twelve--is there, brother hyrum? [hyrum answered "no."] after brigham young closed, president joseph smith said he would give us a little counsel, if we saw fit to accept it. he thought it proper for us to silence elder winchester, take his license and have him bring his family to nauvoo; and if he would not do that, let him go out of the church. it was then moved and seconded that elder winchester be silenced, and give up his license, and come with his family to nauvoo. the motion was carried unanimously. brother joseph then addressed the twelve, and said that in all our counsels, especially while on trial of any one, we should see and observe all things appertaining to the subject, and discern the spirit by which either party was governed. we should be in a situation to understand every spirit and judge righteous judgment and not be asleep. we should keep order and not let the council be imposed upon by unruly conduct. the saints need not think because i am familiar with them and am playful and cheerful, that i am ignorant of what is going on. iniquity of any kind cannot be sustained in the church, and it will not fare well where i am; for i am determined while i do lead the church, to lead it right. brother joseph further remarked, concerning elder adams, that he had given satisfaction to him concerning the thing whereof he was {412} accused. he had confessed all wherein he had done wrong, and had asked for mercy, and he had taken the right course to save himself; that he would now begin anew in the church. after much instruction was given from joseph, the council adjourned. i then instructed the twelve to investigate the condition of the whole philadelphia church while in council. _list of persons to be helped to immigrate to nauvoo_. voted that the following persons be assisted to emigrate from england--viz., mrs. elizabeth pixton, mrs. sarah taylor, jeremiah taylor, mrs. mary greenhalgh, mrs. elizabeth clayton and two children, hugh patrick and family, mrs. ann farrar and three children, maria barrows and children, alice bailey and two children, william player's family, prudence parr and six children, rebecca partington. a tremendous rain-storm all day, commencing with thunder in the morning. a petition for the repeal of the parliamentary union, with england--representing four hundred and fifty thousand persons--was sent from menagh, ireland. _sunday, 28_.--cold, rainy day. [sidenote: endowments at nauvoo.] at five p.m. i met with brother hyrum, brigham young, heber c. kimball, willard richards, newel k. whitney, and james adams, in the upper room to attend to ordinances and counseling. prayed that james adams might be delivered from his enemies, and that orrin p. rockwell might be delivered from prison, and that the twelve be prospered in collecting means to build the nauvoo house. [sidenote: record of the first twelve in relations with the prophet.] of the twelve apostles chosen in kirtland, and ordained under the hands of oliver cowdery, david whitmer and myself, there have been but two but what have lifted their heel against me--namely brigham young and heber c. kimball. _monday, 29_.--at nine a.m., i met in council with brother hyrum, brigham young, heber c. kimball, {413} willard richards, newel k. whitney, and james adams. singing, and prayer by elder brigham young. conversation, instruction and teaching concerning the things of god. had a pleasant interview. two p.m., in mayor's court. tried a case--"the people vs. thompson," for assault. fined thompson three dollars. gave instructions to have the account of the lawrence estate made out. judge james adams gave a deed of eleven quarter sections of land on the prairie to the trustee-in-trust. six p.m., the twelve apostles met and directed the following to be published in the _times and seasons_. _special message to the saints in philadelphia_. _to the church in philadelphia_: all the members of that branch of the church of jesus christ of latter-day saints which is located in philadelphia, pennsylvania, who are desirous of doing the will of heaven and of working out their own salvation by keeping the laws of the celestial kingdom, are hereby instructed and counseled to remove from thence without delay and locate themselves in the city of nauvoo, where god has a work for them to accomplish. done at nauvoo the 20th day of may, 1843, agreeable to the instructions of the first presidency. by order of the quorum of the twelve, brigham young, president of the quorum. willard richards, clerk. _appointments by the quorum of the twelve_. elder james sloan, to ireland. elder benjamin brown, accompanied by elder jesse w. crosby, to the province of nova scotia. elder edwin w. webb, to galena. elder issac chase, to the eastern states, elder stephen abbott and charles e. spencer to wisconsin territory, elder issac thompson to accompany them. willard richards, clerk. pleasant, but cool after the rain. _tuesday, 30_.--in the office from nine till noon examining {414} nauvoo stock, and transacting business with the twelve apostles, and taking bonds from brigham young, heber c. kimball, orson hyde, orson pratt, wilford woodruff, and george a. smith, of which i insert one as follows: _form of bond executed by brigham young et al. to the prophet_. know all men by these presents, that we, brigham young and john m. bernhisel, are held and firmly bound unto joseph smith, as sole trustee-in-trust for the church of jesus christ of latter-day saints, in the penal sum of two thousand dollars, lawful money of the united states; for the payment of which sum, well and truly to be made, we bind ourselves, our heirs, assigns and administrators firmly by these presents. dated at nauvoo, this 30th day of may, 1843. the condition of the above obligation is such that the above bounden brigham young who has been appointed an agent to collect funds for the nauvoo house association and for the temple now building in the city of nauvoo, shall faithfully pay to the said trustee-in-trust as aforesaid, all moneys that he may collect for either house, then this obligation be null and void, otherwise to remain in full force and virtue. signed, sealed and delivered the day and year first above written. brigham young, [l. s.] john m. bernhisel, [l. s.] and directed that receipts be also written for the nauvoo stock as follows: _form of receipt for stock certificate_. received may 30th, 1843, of joseph smith, sole trustee-in-trust for the church of jesus christ of latter-day saints, three hundred stock certificates of nauvoo house association, numbering as follows: 200 numbering 1 to 200 inclusive, dated feb. 8, 1841, 36 numbering 125 to 160 inclusive, dated feb. 5, 1841, 36 numbering 376 to 411 inclusive, dated feb. 10, 1841, 28 numbering 5 to 32 inclusive, dated feb. 6, 1841, 300 shares value $15,000. brigham young. {415} afterwards i superintended the preparation of papers to settle the lawrence business. my brother hyrum baptized jonathan c. wright and ordained him an elder. _wednesday, 31_.--called at the office and court room before breakfast and conferred with dr. richards on business. city council met at ten a.m. and gave instructions to a committee to draft an ordinance in relation to the ferry. rode out in the afternoon on the prairie with mr. houston, the speaker of the house of representatives for missouri, judge sylvester emmons, lawyer marr and o. c. skinner, and william clayton. at six p.m. met with the city council, when the ordinance in relation to the ferry passed its second reading. signed letters of recommendation to james brown and peter haws to collect funds in mississippi and alabama. elder brigham young moved out of his log cabin into a new brick house, small, but comfortable and convenient. the steamer _amaranth_ landed at nauvoo the saints who had left liverpool in the _yorkshire_ under the care of elders thomas bullock and richard rushton, all well; and also some saints who had left there more recently in the _swanton_. news arrived that general charles napier gained a brilliant victory near hyderabad, after a dreadful combat of three hours. the belochee army of twenty-two thousand men were completely overthrown by twenty-seven hundred english troops, who sustained a loss of only two hundred and fifty killed and wounded, including eighteen officers. four hundred and fifty clergymen have lately seceded from the church of scotland, being nearly one-half of the whole number. {416} chapter xxii. forms of credentials of the twelve--conference at manchester, england--death of judge elias higbee--"the purpose of gathering," a discourse by the prophet. _thursday, june 1, 1843_.--presided in the city council, which passed "an ordinance to establish a ferry across the mississippi river at the city of nauvoo." and also passed "an ordinance respecting mad dogs and other animals." i addressed the council, and criticized james sloan's account current charging for room, candles, fuel, etc., etc., as extras. willard richards, newel k. whitney, and william clayton [were engaged] all day preparing papers for the settlement of the lawrence estate. i gave the following recommend to elder brigham young. _credentials of brigham young_. _to all saints and honorable men of the earth, greeting_: dear brethren and friends:--i, joseph smith, a servant of the lord, and trustee-in-trust for the temple of the lord at nauvoo, do hereby certify that the bearer hereof, brigham young, an elder and one of the twelve apostles of the church of jesus christ of latter-day saints, has deposited with me his bond and security, to my full satisfaction, according to the resolution of the conference held in this city on the 6th day of april last. he, therefore, is recommended to all saints and honorable people as a legal agent to collect funds for the purpose of building the nauvoo house and temple of the lord. confident that he will honor this high trust, as well as ardently fulfill his commission as a messenger of peace and salvation, as one of the lord's noble men, i can fervently say, may {417} the lord clear his way before him and bless him, and bless those that obey his teaching, wherever there are ears to hear and hearts to feel. he is the friend of israel, and worthy to be received and entertained as a man of god; yea, he has, as had the ancient apostles, the good word, even the good word that leadeth unto eternal life. wherefore, brethren and friends, while you have the assurance of the integrity, fidelity and ability of this servant of the living god, and trusting that your hearts and energies will he enlivened and deeply engaged in the building of those houses directed by revelation for the salvation of all saints, and that you will not rest where you are until all things are prepared before you, and you are gathered home with the rest of israel to meet your god, i feel strong in the belief and have a growing expectation that you will not withhold any means in your power that can be used to accomplish this glorious work. finally, as one that greatly desires the salvation of men, let me remind you all to strive with godly zeal for virtue, holiness, and the commandments of the lord. be good, be wise, be just, be liberal; and above all, be charitable, always abounding in all good works. and may health, peace and the love of god our father, and the grace of jesus christ our lord be and abide with you all, is the sincere prayer of your devoted brother and friend in the everlasting gospel, joseph smith. city of nauvoo, june 1, 1843. similar letters were given to elders heber c. kimball, orson pratt, orson hyde, wilford woodruff and george a. smith. signed a conveyance of eric rhodes' bonds to joseph smith to william clayton. gave a letter of instruction to george j. adams, who is to accompany elder orson hyde on his mission to russia. elders addison pratt, benjamin f. grouard, knowlton f. hanks and noah rogers started on their mission for the society islands at two p.m., on the steamer _sarah ann_, for st. louis. the quorum of the twelve apostles met in council in my office, to make arrangements to start on their mission to collect funds for the temple and nauvoo house. _friday, 2_.--closed the contract whereby i gave two notes for $1,375, and became half owner of the steamboat {418} _maid of iowa_. continued in the office with captain dan jones most of the morning, which was very rainy. in the afternoon rode out in the city to invite several friends to take an excursion on _maid of iowa_ tomorrow, and had a long conversation with a presbyterian minister. outrages were committed in wales on public property, under an organized band called "rebecca and her daughters." [sidenote: an excursion on the mississippi.] _saturday, 3_.--this morning, i, with my family and a large company of brethren and sisters, started for quincy, on a pleasure voyage on the steamboat _maid of iowa_, had a fine band of music in attendance, and arrived there at about one p.m. the accounts of the lawrence estate were presented to the probate judge, to which he made objections, when a new account was made out by william clayton, which we made oath to, when the accounts were accepted by the probate judge. at five p.m. started on our return, but tied up at keokuk, at one a.m. on account of a severe storm until daylight, when we started home and were glad to arrive in nauvoo at seven a.m. of the 4th. _sunday, 4_.--at ten a.m. i engaged in conversation with mr. de wolf, a clergyman of the episcopal order, who was much of a gentleman. _minutes of a conference held at manchester, england, june 4, 1843_. a conference was commenced in the new corn exchange, manchester, and by adjournment moved into the large room at hayward's hotel, bridge street. the assembly was large, although the weather was unfavorable. elder thomas ward was president, and william walker, clerk. president ward and elders hiram clark and amos fielding preached giving excellent teachings on the plan of salvation, and the lord's supper. there were present six high priests, fifty-eight elders, sixty-four priests, forty teachers, ten deacons. {419} the representations of the churches being next called for, the following statements were made: [image] the sacrament was administered in the afternoon. _monday, 5_.--the following persons devoted themselves to the work of the ministry--viz., osmond shaw, thomas shaw, samuel downes, elders william speakman and george eyres. the following persons were then ordained elders--viz., r. cowen, t. pratt, samuel downe, john williams, peter mccue, joseph walker, and levi rigg. priests: j. flint, joseph smith, j. nightingale, j. lee, thomas jackson, samuel wells, charles turner, christopher riding, george robinson. teachers: george hewitt, thomas jennings. elder barradale was appointed to preside over cheltenham {420} branch; elder rudd, over the nottingham circuit; elder pritchard, to labor in derbyshire; elder speakman, with elder robert parker, in the bradford conference; osmond shaw, addingham, yorkshire; elder george eyers, in lincolnshire and hull, in connection with elder henry cuerdon and elder samuel downes, in derbyshire, with elder hibbert. _tuesday, 6_.--i rode out to the prairie farm. earthquake occurred in java, destroying nias and burying its inhabitants in the ruins. the total national debt of europe is estimated at $10,499,710,000. a century ago the european treasury was comparatively unencumbered. _wednesday, 7_.--concluded a settlement with j. w. coolidge. gave him a deed for city lot. visited elias higbee, who was very sick. john workman and a company of 30 saints, mostly his own family, arrived from tennessee. _thursday, 8_.--this morning, about daybreak, elder elias higbee died at his residence near the temple.[a] [footnote a: he was son of isaac and sophia higbee, born 23rd october, 1795, in galloway, gloucester county, new jersey. in 1803, removed with his parents to clermont county, ohio. at the age of 22 he married sarah ward, and removed to cincinnati. he received the gospel in the spring of 1832, and in the summer of the same year went to jackson county, missouri, where he was baptized, and returned to cincinnati, and was ordained an elder under the hands of his brother, isaac higbee, 20th february, 1833. arrived in jackson county with his family in march, and was driven by the mob to clay county in the fall of 1833; ordained a high priest under the hands of amasa m. lyman, by order of the high council in clay county. 26th march, 1835, started on a mission, preaching the gospel through the states of missouri, illinois, indiana, and ohio. arriving at kirtland, he labored on the temple until it was finished, and received his endowment therein. in the spring of 1836, returned to his family in missouri; removed them to caldwell county, where he was appointed county judge. judge higbee was also appointed to with the prophet to washington to plead the cause of the saints before congress, and perhaps will be chiefly remembered for his earnest but temperate zeal in their cause; also for the courage and judgment he manifested before the senate committee on judiciary, before which the hearing was had. the case was conducted by judge higbee, practically alone. see his reports to the prophet, vol. iv, pp. 81-91. his course approved, _ibid_. p. 96.] we copy the following from page 315 of the law of the lord--[b] [footnote b: the "law of the lord" is a manuscript book kept personally by the prophet, wherein, with other specially valuable documents, he recorded character sketches and the good deeds of the faithful saints; also the blessings he pronounced upon them. see this vol., pp. 108, 124-128.] {421} judge elias higbee. he has been sick only five days of cholera morbus and inflammation, which produced mortification, and his death was unexpected by all. his loss will be universally lamented, not only by his family, but by a large circle of brethren who have long witnessed his integrity and uprightness, as well as a life of devotedness to the cause of truth. he has endured a great share of persecution and tribulation for the cause of christ, both during the missouri troubles and other times. on the 6th day of october, 1840, he was appointed one of the committee to build the temple in nauvoo, which office he maintained during his life. in that station he has shown a disposition to do right at all times, and always manifested a great anxiety for the prosperity of the temple as well as the work at large. he has left a large family to mourn his departure; but he is gone to his rest for a little season, even until the morning of the resurrection, when he will again come forth and strike hands with the faithful, and share the glory of the kingdom of god for ever and ever. emma was sick. in the afternoon, rode out on horseback; called on willard richards, who was at work in his garden; asked him who gave him leave to occupy that lot. he answered, "your honor?" when i replied, "you are perfectly welcome to it, so far as i am concerned;" then continued my journey to the prairie. _friday, 9_.--rode out to show mr. lewis some lots in the city. continued most of the day with emma, who was very sick. _saturday, 10_.--at home. brothers livingston and goodrich, from peterboro, new hampshire, visited me about establishing a cotton factory in nauvoo. city council met and passed "an ordinance to regulate the rates of toll at the ferry in the city of nauvoo," which is published in the _neighbor_. several petitions were presented to repeal the hog law, which were rejected. {422} the court-martial ordered an arsenal to be built in the city of nauvoo, for the security of the public arms; and also ordered brigadier-general charles c. rich to organize the 2nd battalion, 1st regiment, 2nd cohort, into a regiment of light infantry, to be the 5th regiment, 2nd cohort. to show the wickedness and rascality of john c. bennett and the corrupt conspiracy formed against me in missouri and illinois, i insert the following under date of the letter:- _letter of samuel c. owens to governor ford--informing the latter of an indictment against joseph smith_. independence, mo., june 10, 1843. _to his excellency governor ford_. sir:--for the last three months i have been corresponding with dr. john c. bennett relative to one certain joe smith, mormon prophet, etc., of your state. in several of dr. bennett's letters to me, he informs me that my name is known to you. taking this for granted authorizes me without hesitation to write you full upon a subject that the people of this part of our state feel themselves vitally interested in. at the last term of the circuit court of daviess county, an indictment was found by the grand jury of said county against joseph smith for treason against this state. the necessary papers are now on their way to governor reynolds, who, on the receipt thereof, i have no doubt, will make a requisition on you for the apprehension and delivery of said smith to the bearer, mr. joseph reynolds, who goes as a special agent to attend to this business; and i am in hopes that, so soon as the proper papers come to hand, you will take that course that will secure this imposter and have him delivered over to mr. reynolds. dr. bennett further writes me that he has made an arrangement with harmon t. wilson, of hancock county (carthage, seat of justice) in whose hands he wishes the writ that shall be issued by you to be put. from the tenor of his letters i am induced to believe that he has made the same suggestions to you. the only wish of the people of this state is, that this man, joseph smith, may be brought to that justice which the magnitude of his crime merits. respectfully your obedient servant, sam. c. owens, [commander-in-chief of the mob in jackson county]. {423} a steamship of iron, called the _great britain_, was built at bristol, england, at a cost of 90,000 pounds. she has six masts, and is 320 feet in length on deck, and is said to be the largest vessel that has been built since the days of noah. _sunday, 11_.--ten a.m., meeting at the stand. the following report is from the journals of elders willard richards and wilford woodruff:- _the prophet's discourse--the purpose of the gathering of israel_. a large assembly of the saints met at the temple stand. hymn by the choir. prayer by elder parley p. pratt, and singing. president joseph smith remarked--"i am a rough stone. the sound of the hammer and chisel was never heard on me until the lord took me in hand. i desire the learning and wisdom of heaven alone. i have not the least idea, if christ should come to the earth and preach such rough things as he preached to the jews, but that this generation would reject him for being so rough." he then took for his text the 37th verse of 23rd chapter of matthew--"o jerusalem, jerusalem, thou that killest the prophets and stonest them which are sent unto thee; how often would i have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not." this subject was presented to me since i came to the stand. what was the object of gathering the jews, or the people of god in any age of the world? i can never find much to say in expounding a text. a man never has half so much fuss to unlock a door, if he has a key, as though he had not, and had to cut it open with his jack-knife. the main object was to build unto the lord a house whereby he could reveal unto his people the ordinances of his house and the glories of his kingdom, and teach the people the way of salvation; for there are certain ordinances and principles that, when they are taught and practiced, must be done in a place or house built for that purpose. it was the design of the councils of heaven before the world was, that the principles and laws of the priesthood should be predicated upon the gathering of the people in every age of the world. jesus did everything to gather the people, and they would not be gathered, and he therefore poured out curses upon them. ordinances instituted in the heavens before the foundation of the world, in the priesthood, for the salvation of men, are not to be altered or changed. all must be saved on the same principles. {424} it is for the same purpose that god gathers together his people in the last days, to build unto the lord a house to prepare them for the ordinances and endowments, washings and anointings, etc. one of the ordinances of the house of the lord is baptism for the dead. god decreed before the foundation of the world that that ordinance should be administered in a font prepared for that purpose in the house of the lord. "this is only your opinion, sir," says the sectarian. * * * * * if a man gets a fullness of the priesthood of god, he has to get it in the same way that jesus christ obtained it, and that was by keeping all the commandments and obeying all the ordinances of the house of the lord. where there is no change of priesthood, there is no change of ordinances, says paul, if god has not changed the ordinances and the priesthood. howl, ye sectarians! if he has, when and where has he revealed it? have ye turned revelators? then why deny revelation? many men will say, "i will never forsake you, but will stand by you at all times." but the moment you teach them some of the mysteries of the kingdom of god that are retained in the heavens and are to be revealed to the children of men when they are prepared for them, they will be the first to stone you and put you to death. it was this same principle that crucified the lord jesus christ, and will cause the people to kill the prophets in this generation. many things are insoluble to the children of men in the last days: for instance, that god should raise the dead, and forgetting that things have been hid from before the foundation of the world, which are to be revealed to babes in the last days. there are a great many wise men and women too in our midst who are too wise to be taught; therefore they must die in their ignorance, and in the resurrection they will find their mistake. many seal up the door of heaven by saying, so far god may reveal and i will believe. all men who become heirs of god and joint-heirs with jesus christ will have to receive the fullness of the ordinances of his kingdom; and those who will not receive all the ordinances will come short of the fullness of that glory, if they do not lose the whole. i will say something about the spirits in prison. there has been much said by modern divines about the words of jesus (when on the cross) to the thief, saying, "this day shalt thou be with me in paradise." king james' translators make it out to say paradise. but what is paradise? it is a modern word it does not answer at all to the original word that jesus made use of. find the original of the word paradise. you may as easily find a needle in a haymow. here is a chance for battle, ye learned men. there is nothing in the original word in greek from which this was taken that signifies paradise; but it was--this day {425} thou shalt be with me in the world of spirits: then i will teach you all about it and answer your inquiries. and peter says he went and preached to the world of spirits (spirits in prison, i peter, 3rd chap., 19th verse), so that they who would receive it could have it answered by proxy by those who live on the earth, etc. the doctrine of baptism for the dead is clearly shown in the new testament; and if the doctrine is not good, then throw the new testament away; but if it is the word of god, then let the doctrine be acknowledged; and it was the reason why jesus said unto the jews, "how oft would i have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!"--that they might attend to the ordinances of baptism for the dead as well as other ordinances of the priesthood, and receive revelations from heaven, and be perfected in the things of the kingdom of god--but they would not. this was the case on the day of pentecost: those blessings were poured out on the disciples on that occasion. god ordained that he would save the dead, and would do it by gathering his people together. it always has been when a man was sent of god with the priesthood and he began to preach the fullness of the gospel, that he was thrust out by his friends, who are ready to butcher him if he teach things which they imagine to be wrong; and jesus was crucified upon this principle. i will now turn linguist. there are many things in the bible which do not, as they now stand, accord with the revelations of the holy ghost to me. i will criticize a little further. there has been much said about the word hell, and the sectarian world have preached much about it, describing it to be a burning lake of fire and brimstone. but what is hell? it is another modern term, and is taken from hades. i'll hunt after hades as pat did for the woodchuck. hades, the greek, or shaole, the hebrew: these two significations mean a world of spirits. hades, shaole, paradise, spirits in prison, are all one: it is a world of spirits. the righteous and the wicked all go to the same world of spirits until the resurrection. "i do not think so," says one. if you will go to my house any time, i will take my lexicon and prove it to you. the great misery of departed spirits in the world of spirits, where they go after death, is to know that they come short of the glory that others enjoy and that they might have enjoyed themselves, and they are their own accusers. "but," says one, "i believe in one universal heaven and hell, where all go, and are all alike, and equally miserable or equally happy." what! where all are huddled together--the honorable, virtuous, and {426} murderers, and whoremongers, when it is written that they shall be judged according to the deeds done in the body? but st. paul informs us of three glories and three heavens. he knew a man that was caught up to the third heavens. now, if the doctrine of the sectarian world, that there is but one heaven, is true, paul, what do you tell that lie for, and say there are three? jesus said unto his disciples, "in my father's house are many mansions, if it were not so, i would have told you. i go to prepare a place for you, and i will come and receive you to myself, that where i am ye may be also." any man may believe that jesus christ is the son of god, and be happy in that belief, and yet not obey his commandments, and at last be cut down for disobedience to the lord's righteous requirements. a man of god should be endowed with wisdom, knowledge, and understanding, in order to teach and lead the people of god. the sectarian priests are blind, and they lead the blind, and they will all fall into the ditch together. they build with hay, wood, and stubble, on the old revelations, without the true priesthood or spirit of revelation. if i had time, i would dig into hell, hades, shaole, and tell what exists there. there is much said about god and the godhead. the scriptures say there are gods many and lords many, but to us there is but one living and true god, and the heaven of heavens could not contain him; for he took the liberty to go into other heavens. the teachers of the day say that thy father is god, the son is god, and the holy ghost is god, and they are all in one body and one god. jesus prayed that those that the father had given him out of the world might be made one in them, as they were one; [one in spirit, in mind, in purpose]. if i were to testify that the christian world were wrong on this point, my testimony would be true. peter and stephen testify that they saw the son of man standing on the right hand of god. any person that had seen the heavens opened knows that there are three personages in the heavens who hold the keys of power, and one presides over all. if any man attempts to refute what i arm about to say, after i have made it plain, let him beware. as the father hath power in himself, so hath the son power in himself, to lay down his life and take it again, so he has a body of his own. the son doeth what he hath seen the father do: then the father hath some day laid down his life and taken it again; so he has a body of his own; each one will be in his own body; and yet the sectarian world believe the body of the son is identical with the father's. gods have an ascendancy over the angels, who are ministering servants. {427} in the resurrection, some are raised to be angels; others are raised to become gods. these things are revealed in the most holy place in a temple prepared for that purpose. many of the sects cry out, "oh, i have the testimony of jesus; i have the spirit of god: but away with joe smith; he says he is a prophet; but there are to be no prophets or revelators in the last days." stop, sir: the revelator says that the testimony of jesus is the spirit of prophecy; so by your own month you are condemned. but to the text. why gather the people together in this place? for the same purpose that jesus wanted to gather the jews--to receive the ordinances, the blessings, and glories that god has in store for his saints. i will now ask this assembly and all the saints if you will now build this house and receive the ordinances and blessings which god has in store for you; or will you not build unto the lord this house, and let him pass by and bestow these blessings upon another people? i pause for a reply. [sidenote: rev. de wolf preaches at nauvoo.] at half-past two p.m., i introduced to the congregation mr. de wolf, a clergyman of the episcopal church, and requested the attention of the congregation in his behalf. he read the 6th chapter of hebrews, and then kneeled and prayed, dressed in his black clerical gown, which excited some curiosity among some of the saints. after the choir sang a hymn, he preached from hebrews, 6th chapter, 1st and 2nd verses, touching on such principles only that are acknowledged and received by the church. in his closing remarks he observed--"i may never meet you all again this side of the eternal world; but i will appoint a meeting--i. e. when the lord jesus shall descend with his angels to call the dead from their graves, and sit in judgment on all the world." [sidenote: conference at lima.] a conference was held at lima, and the branch reorganized, under the direction of elder heber c. kimball; isaac morley, president; walter cox and edwin whiting, counselors; gardiner snow, bishop; clark hallet and henry dean, counselors; william woodland, solomon hancock, james c. snow, james israel, edmond durfee, daniel stanton, moses clawson, {428} joseph s. allen, philip garner, henry ettleman, reuben daniels, and horace rawson, high council; james c. snow, clerk of the branch. during the appointing of the high council, elder kimball made some general remarks upon the word of wisdom. [sidenote: heber c. kimball on the word of wisdom.] he commenced by saying that he always despised a penurious principle in any man, and that god despised it also; for he was liberal and did not look at every little thing as we do. he looked at the integrity of the heart of man. he said some would strain, nip and tuck at the word of wisdom, and at the same time they would turn away a poor brother from their door when he would ask for a little meal for his breakfast. he compared it to the man that was stretched upon the iron bedstead; if he was too long, they would cut him off; if he was too short, they would stretch him out. and again, he said, it made him, think of the old indian's tree, which stood so straight that it leaned a little the other way, and the best way was to stand erect. in the after part of the day he renewed the subject by saying that he did not wish to have any one take any advantage of what he had said, for he spoke in general terms; but said he had always obeyed the word of wisdom, and wanted every saint to observe the same. he said that, when he was in england, he only taught it once or twice in public, and the saints saw his example and followed it. so likewise when the elders go to preach, if they will observe the word of wisdom, all of those will whom they bring into the kingdom; but if they do not, they cannot expect their children will, but they will be just like themselves; for every spirit begets its own. neither will such elders be able to do much good; for the holy ghost will not dwell in them, neither will the father nor the son; for they will not dwell where the holy ghost will not, and neither of them will dwell in unholy temples. {429} he said that he wanted wise and honorable men to fill responsible offices who were worthy. he then closed his subject by recommending the saints to observe the counsel of president morley. he made some very appropriate remarks with regard to the temple and nauvoo house. elder william curtis was appointed to go with elder aaron m. york to the state of maine. {430} chapter xxiii. the prophet's visit to dixon, lee co.--conditions in nauvoo--salem argus--summary of the world's events for the year 1843, up to june--news of the impending arrest of the prophet received at nauvoo--expeditions for his protection--the arrest--turning the tables--return to nauvoo. _monday, june 12, 1843_.--at the office morning and afternoon, and approved of the resolutions of a court martial of the nauvoo legion, passed june 10, 1833, to the effect that an arsenal be built in the city of nauvoo, to be located in any part of the city where the lieutenant and major generals may direct, who are also authorized to make or cause to be made, a draft of the same, and also to purchase any piece of land for the aforesaid purposes which they may deem proper. that colonel jonathan dunham be and is hereby appointed agent for the legion to superintend the business of the building of the aforesaid arsenal, and that he be allowed one dollar and forty-cents per day for his services while employed in that business, to be paid out of any money in the treasury not otherwise appropriated; that he be armorer of said arsenal, when completed; and that he be allowed such remuneration for said services as may be hereafter fixed by law; also that he be required to give bonds to the amount of five thousand dollars, with approved securities, before entering upon the duties of said office. {431} that any constable or collector of fines be and is hereby authorized, if he cannot obtain money, to take property in payment of fines, at a fair valuation at his discretion, and make returns thereof to the proper officers, as in other cases. that brigadier-general rich be and is hereby authorized to organize the second battalion, first regiment second cohort, into a regiment of light infantry, to be called "the escort regiment of light infantry," to take place in the second cohort, according to assignment, on parade days, and do such duties of escort, &c., as may be necessary; and that he organize the first battalion, first regiment, second cohort, into a regiment of artillery. about forty saints arrived from peterboro, new hampshire. [sidenote: departure of the prophet for dixon, lee co., ill.] _thursday, 13_.--i started north with emma and the children to see her sister, mrs. wasson and family, living near dixon, lee county, illinois. elder wilford woodruff, when going to the prairie with several brethren to fence his five-acre lot, broke the reach of his wagon and it fell into a pile together. the wheel fell on his arm and bruised him considerably; but he was able to mend his wagon and continue his journey. after working hard all day he went to brother cheney's house to obtain a drink of water, when an ugly dog bit him through the calf of the leg, which made him very lame. _wednesday, 14_.--business is progressing. buildings are going up in every direction, and the citizens manifest a determination that nauvoo shall be built up. the stones of the temple begin to rise tier upon tier, and it already presents a stately and noble appearance. the mississippi has been rising three or four days, and is now three or four inches above high water mark. _thursday, 15_.--we give the following extract from the _salem advertiser and argus_, being an extract from a lecture delivered in salem by mr. j. b. newhall: {432} _synopsis of a lecture delivered in salem, on nauvoo and the prophet_. the nauvoo temple is a very singular and unique structure. it is one hundred and fifty feet in length, ninety-eight feet wide, and when finished will be one hundred and fifty feet high. it is different from anything in ancient or modern history. everything about it is on a magnificent scale, and when finished and seen from the opposite side of the river, will present one, if not the most beautiful, chaste and noble specimens of architecture to be found in the world. we should like to be in possession of a model of this building, both on account of its great notoriety as being connected with the mormon or latter-day saints' religion and also a work of art. did our limits here permit, we might give a very minute description of the whole order of architecture. the splendid drawing was executed by mr. newhall, while in nauvoo, from a copy in the archives of that city. we wish he had taken it on a large scale, but he probably did not on account of transportation. we regret exceedingly that we did not have the privilege of a near inspection of the map of the city of nauvoo, the place which for some time past has created more intense interest, perhaps, than any other city, town or village in the country, if not in the world. but on enquiring for it, we found it had been rolled up and packed away. he gave a very glowing and interesting account of this city. the location is one of the most beautiful upon earth, situated upon the mississippi river, rising in an inclined plane till it reaches the height where it overlooks an extensive tract of territory, unrivaled in rich and varying scenery. his account of the military displays in nauvoo, where smith's legion, as it is called, turns out, is very interesting and exciting. he spoke of the six ladies on horses, with white feathers or plumes waving over black velvet, riding up and down in front of the legion. this must appear singular, at least to a yankee. he has had personal interviews with joseph; and to sum up his character in a word, he is a jolly fellow, and according to his view, he is one of the last persons on earth whom god would have raised up as a prophet or priest, he is so diametrically opposite to that which he ought to be in order to merit the titles or to act in such offices. among others he is very sociable, cheerful, kind and obliging, and very hospitable. we have seen hyrum smith, a brother of joseph's, and heard him preach, and conversed with him about his religion, its origin and progress; and we heard him declare in this city, in public, that what is recorded about the plates is god's solemn truth. {433} he declared to us in the masonic hall, in this city, that the statements are true, and called upon god with uplifted hands as a witness. we think it would be very interesting to the good people of salem, and in fact to the whole eastern states, to have the prophet come and make us a visit. we very much doubt whether there is a man on earth who would create so much excitement and deep interest at least for the time being, as the prophet. the_ times and seasons_ of this date has the following: _calamities of 1843, up to june_. the past year has been distinguished by calamities. in some instances the elements seem to have been commissioned to perform the work of destruction to an awful extent and unprecedented severity. three of the greatest calamities that have occurred within a century, happened within the short period of one hundred hours. the terrible fire at hamburg, which destroyed two thousand houses, and nearly thirty million dollars of property, in the fairest portion of the city, was followed in less than two days by the earthquake at st. domingo. in this earthquake the towns of haytien and santiago, sixty miles apart, were entirely destroyed, and not less than seven thousand five hundred of the inhabitants perished. on the very next day, while st. domingo was yet rocking with the shocks of the earthquake, and the ruins of hamburg were not three days old, a train of cars filled with passengers on the railroad from paris to versailles were thrown from the track and set on fire by the engine. before the passengers, who were locked in, could be removed, seventy of them perished in the flames. more recently the city of liverpool has suffered by fire to an extent only surpassed by the fire at hamburg. in this country, the cities of portland, new york, charleston, and columbia have suffered severely from the same cause. at one period of several weeks during the year it was estimated that the loss of steamboats on the western waters averaged one a day. in connection with six of the boats, two hundred lives were lost. if to all this we add the loss of life at sea, which has been unusually great the past year, we must regard it as a year of calamities. [sidenote: another arrest of the prophet threatened.] _friday, 16_.--judge james adams wrote by express from springfield, at ten p.m., that governor thomas ford had told him that he was going to issue a writ for me on the requisition of the governor of missouri, and that it would start tomorrow. {434} i copy the following from the _neighbor_. _prescription against the jews_. at the very moment when a spirit of toleration seemed to influence the feelings of society throughout the civilized world, we regret to perceive that the tribunals of the pope are, in june, 1843, reviving at rome and ancona, the very worst proscriptions of that fell and sanguinary institute, the inquisition, as will be seen by a perusal of the following document: "we, fra vincenzo salina, of the order of predicatori, master in theology, general inquisitor in ancona, singaglia, jesi, osino, cingoli, macerata, tolentino, loreta, recanati, and other towns and districts, &c. "it being deemed necessary to revive the full observance of the disciplinary laws relative to the israelites residing within our jurisdiction, and having hitherto without effect employed prayers and exhortation to obtain obedience to those laws in the ghetti (jewries) of ancona and sinigaglia, authorized by the despatch of the sacred and supreme inquisition of rome, dated june 10, 1843, expressly enjoining and commanding the observance of the decrees and pontifical constitutions, especially in respect to christian nurses and domestic servants, or to the sale of property either in town or country districts, purchased and possessed previously to 1827, as well as subsequently to that period, we decree as follows: "1. from the interval of two months after the date of this day, all gipsy and christian domestics, male and female, whether employed by day or by night, must be dismissed from service in the said two ghetti; and all jews residing within our jurisdiction are expressly prohibited from employing any christian nurse, or availing themselves of the services of any christian in any domestic occupation whatever under pain of being immediately punished according to the pontifical constitutions. "2. that all jews who may possess property either in town or country permanent or moveable, or rents or interest, or any right involving shares in funded property, or leased landed property, must, within the term of three months from this day dispose of it by a positive and real, and not by any pretended or fictitious contract. should this not be done within the time specified, the holy office is to sell the same by auction, on proof of the annual harvest being got in. "3. that no hebrew nurses, and still less any hebrew family, shall inhabit the city, or reside in or remove their property into any town or district where there is no ghetto (place or residence for jews); and that such as may actually be there in conformity to the laws must return to their respective ghetto within the peremptory period of six {435} months, otherwise they will be proceeded against according to the tenor of the law. "4. that especially in any city where there is a ghetto, no hebrew must presume to associate at table with christians, either in public houses or ordinaries, out of the ghetto. "5. that in a city which has a ghetto, no hebrew shall sleep out of the israelite quarter, nor make free to enter into familiar conversation in a christian house. "6. that no hebrew shall take the liberty, under any pretext whatever to induce male christians, and still less female christians, to sleep within the boundaries of the ghetto. "7. that no hebrews shall hire christians, even only by the day, to work in their houses in the ghetto. "8. that no hebrew, either male or female, shall frequent the houses of christians, or maintain friendly relations with christian men or women. "9. that the laws shall remain in force respecting the decorum to be observed by the hebrews who may absent themselves from their ghetto to travel in the other parts of the state." after laying down their monstrous rescripts, which we had hoped even the romish church would not have attempted to revive, and still less reclothe with authority, and arm with tremendous pains and penalties, the savage order is issued that these intolerant laws shall be read in each of the jewish synagogues. it is added, "they who violate the above articles will incur some or all of the penalties prescribed in the edicts of the holy inquisition." _saturday, 17_.--the _maid of iowa_ went to shokoquon with the temple hands on a pleasure excursion. while there, the steamer _shokoquon_ came to port with many citizens from burlington, when elder george a. smith delivered a lecture. _sunday, 18_.--meeting at the temple. elder eli p. maginn preached in the forepart of the day, to the edification of the saints. the sacrament was administered in the afternoon. [sidenote: markham and clayton sent to warn the prophet.] judge adams' message arrived early in the evening, when my brother hyrum sent william clayton and stephen markham as fast as possible to inform me. markham had two hundred and fifty dollars, and clayton borrowed two hundred dollars. {436} they left nauvoo about half-past twelve at night, and proceeded to la harpe. elder elijah f. sheets writes that he and joseph a. stratton have been preaching in illinois, indiana and pennsylvania since september 4, 1842; have baptized thirty-two, and many more are convinced of the truth of the work; and that they are continuing their labors. _monday, 19_.--the laborers held a meeting in the grove to investigate the price and principles of labor. [sidenote: progress of markham and clayton.] clayton and markham arrived at la harpe at sunrise, tarried about two hours to get a horse shod and take breakfast; started again at seven for monmouth, where they arrived at three p.m., and put up their horses to feed and rest. they took dinner and slept till seven, when they started again and rode till midnight, when, the horses being tired and weary, they turned them out to feed, and they themselves lay down to sleep about two hours; after which they again resumed their journey and rode one mile north of hendersonville, where they stopped to feed their horses. [sidenote: markham and clayton arrive at portland.] _tuesday, 20_.--about half-past seven, a.m., markham and clayton again started on their journey, and arrived at andover about ten a.m. they turned out their horses to graze in the woods for about half-an-hour, when they proceeded to gennesseo, where they arrived at half-past two p.m. they tried to hire a pair of horses to continue their journey, but did not succeed. they left gennesseo, at six p.m., and traveled to portland, where they arrived at twelve, put up their horses, and went to bed until four a.m. the following appears in the _nauvoo neighbor_, and serves to illustrate the benefit of chartered rights in illinois: _projected industries at nauvoo menaced by portending legislation_. sir:--in obedience to the call made in your paper for information in relation to the affairs of the agricultural and manufacturing association {437} of this city, i give you such facts as i think will be satisfactory. the first great object of the company was to establish a pottery for the manufacturing of the various kinds of crockery in common use in the country. persons were deputed to make the necessary search whether suitable materials could be obtained. the persons who were employed in this service were such as had been employed all their lives in the business. their report was favorable, having found all the materials of as good a quality as those used in the old world for that purpose, in the immediate vicinity. efforts were accordingly made to commence the business with as little delay as possible. an eligible situation was obtained and the work of building commenced. a stone building of sufficient size was put under construction and progressed with much rapidity. persons possessing means felt desirous of investing a part of them at least in the business. all was prosperous and all flattering. a considerable amount of land was obtained for agricultural purposes, it being the wish of the managers to supply all their workmen with all their necessaries as far as could be. arrangements were making to get stock of the various kinds for this purpose. the building had progressed nearly to the height of one story, when the electioneering campaign commenced, and it was roundly asserted that if certain persons were elected, all the charters granted by a previous legislature to the citizens of nauvoo would be repealed. at first the association supposed that this was merely an electioneering intrigue. but it assumed a formidable appearance, and began to assume the character of a fixed determination to carry the design into execution. the subsequent acts of the legislature have given but too much evidence that such was the real intention of a very considerable portion of the members of the last legislature, if not a majority of them. this instantly paralyzed the exertions of the company. many who were about to contribute to the funds of the society paused, not knowing what was best; and in consequence the work stopped. not that the company supposed that there was any such power vested in the legislature, either in the constitution or common sense; but they did not know how far a reckless spirit might lead men in the violation of both. as the matter now stands, those having capital are at a loss whether to invest it in that way or not, lest the same reckless spirit may inevitably carry the proposed design into effect. the work has not stopped for want of means or materials to carry on the business, as means, materials, and workmen of the first order are {438} all at hand. but where is the safety, while such doctrines are boldly maintained by our legislature? all the prospects of the company may be blasted at any stage of their business by one single act of men who seem to have no interest in the prosperity of the state or the citizens thereof, apart from their own political preferment. pledges can be made, for the sake of preferment, to an ignorant constituency to commit the most flagrant abuses upon the rights of private companies or even individuals, and attempts made with zeal and determination to carry them out to the full extent. if public confidence be restored, the work can go on mote vigorously than ever. respectfully, sidney rigdon, president of the company. [sidenote: donations to the temple.] elder john snider reported the names of various persons in great britain and ireland who donated various small sums between may and december, 1842, as contributions for building the temple, and paid over nine hundred and seventy-five dollars and four cents. the names of the donors and amounts are recorded in the "law of the lord." [sidenote: generosity of earl spencer.] i insert the following as an exception to the general rule:--earl spencer keeps all the poor in the parish of wormleighton, england, and so prevents a poor rate. he allows his laborers nine shillings a week when out of employment, and they pay only a shilling a year as a nominal rent for the house in which they severally reside. [sidenote: meeting of the prophet with markham and clayton.] _wednesday, 21_.--markham and clayton left portland at four a.m., and traveled to within nine miles of dixon. they changed their course, and went direct to inlet grove, where they arrived at half-past twelve, took dinner and fed their horses. left inlet at two p.m., and arrived at wasson's at four p.m., where they learned that i was gone to dixon in the carriage; and although their horses were {439} tired down, they started for dixon, but met me about half way. they returned with me to wasson's, and were glad to find a resting place, having ridden two hundred and twelve miles in sixty-six hours and had very little rest on the way; the horses were tired,--their backs very sore. i told them not to be alarmed. "i have no fear. i shall not leave here: i shall find friends, and missourians cannot hurt me, i tell you in the name of israel's god." _thursday, 22_.--another meeting of the laborers in the grove near the temple concerning wages. [sidenote: postponement of the prophet's appointment at dixon.] i had previously given out an appointment to preach this day at dixon, but on account of the change in circumstances, i wrote to dixon, telling the people there was a writ out for me, and therefore declined preaching; and i kept myself quiet all day, telling my friends that if i started for home i might be arrested where i had no friends and be kidnapped into missouri, and thought it best to tarry at inlet and see the result. many [at dixon] were desirous to hear me preach, but were disappointed. lawyer edward southwick, of dixon, having heard of the writ being out against me, rode twelve miles to inform me. i thanked him for his kindness, paid him twenty-five dollars and introduced him to my friends, markham and clayton, showing that i had received previous information. _friday, 23_.--judge adams arrived at nauvoo from springfield. at eight a.m. a company of the brethren gathered to remove the timbers from the temple to the grove. i sent william clayton to dixon at ten a.m., to try and find out what was going on there. he met mr. joseph b. reynolds, the sheriff of jackson county, missouri, and constable harmon t. wilson, of carthage, illinois, about half way, but they being disguised, they were not known by him; and when at dixon they represented themselves {440} as mormon elders who wanted to see the prophet. they hired a man and team to carry them, for they had run their horses almost to death. [sidenote: the arrest at dixon.] they arrived at mr. wasson's while the family were at dinner, about two p.m. they came to the door and said they were mormon elders, and wanted to see brother joseph. i was in the yard going to the barn when wilson stepped to the end of the house and saw me. he accosted me in a very uncouth, ungentlemanly manner, when reynolds stepped up to me, collared me, then both of them presented cocked pistols to my breast, without showing any writ or serving any process. reynolds cried out, "g-d-you, if you stir i'll shoot; g-d-if you, stir one inch, i shoot you, be still, or i'll shoot you, by g--." i enquired "what is the meaning of all this?" "i'll show you the meaning, by g--; and if you stir one inch, i'll shoot you, g-d-you." i answered, "i am not afraid of your shooting; i am not afraid to die." i then bared my breast and told them to shoot away. "i have endured so much oppression, i am weary of life; and kill me, if you please. i am a strong man, however, and with my own natural weapons could soon level both of you; but if you have any legal process to serve, i am at all times subject to law, and shall not offer resistance." reynold replied, "g-d-you, if you say another word i will shoot you, by g--." i answered, "shoot away; i am not afraid of your pistols." [sidenote: markham's courage.] by this time stephen markham walked deliberately towards us. when they saw him coming, they turned their pistols from me to him, and threatened his life if he came any nearer; but he paid no attention to their threats, and continued to advance nearer. they then turned their pistols on me again, jamming them against my side, with their fingers on the triggers, and ordered markham to stand still or they would shoot me through. as markham was advancing {441} rapidly towards me, i said, "you are not going to resist the officers, are you, brother markham?" he replied, "no, not if they are officers: i know the law too well for that." they then hurried me off, put me in a wagon without serving any process, and were for hurrying me off without letting me see or bid farewell to my family or friends, or even allowing me time to get my hat or clothes, or even suffer my wife or children to bring them to me. i then said, "gentlemen, if you have any legal process, i wish to obtain a writ of habeas corpus," and was answered,--"g-d-you, you shan't have one." they still continued their punching me on both sides with their pistols. [sidenote: brutality of the arrest.] markham then sprung and seized the horses by the bits, and held them until my wife could bring my hat and coat. reynolds and wilson again threatening to shoot markham, who said, "there is no law on earth that requires a sheriff to take a prisoner without his clothes." fortunately at this moment i saw a man passing, and said to him, "these men are kidnapping me, and i wish a writ of habeas corpus to deliver myself out of their hands." but as he did not appear to go, i told markham to go, and he immediately proceeded to dixon on horseback, where the sheriff also proceeded with me at full speed, without even allowing me to speak to my family or bid them good bye. the officers held their pistols with the muzzles jamming into my side for more than eight miles, and they only desisted on being reproached by markham for their cowardice in so brutally ill-treating an unarmed, defenseless prisoner. on arriving at the house of mr. mckennie, the tavern-keeper, i was thrust into a room and guarded there, without being allowed to see anybody; and fresh horses were ordered to be ready in five minutes. i again stated to reynolds, "i wish to get counsel," when he answered, "g-d-you, you shan't have counsel: one word more, g-d-you, and i'll shoot you." {442} "what is the use of this so often?" said i. "i have repeatedly told you to shoot; and i now tell you again to shoot away!" i saw a person passing and shouted to him through the window, "i am falsely imprisoned here, and i want a lawyer." lawyer edward southwick came, and had the door banged in his face, with the old threat of shooting him if he came any nearer. another lawyer (mr. shepherd g. patrick) afterwards came and received the same treatment, which began to cause considerable excitement in dixon. a mr. lucien p. sanger asked markham what was the matter, when he told him all, and stated that the sheriff intended to drag me away immediately to missouri, and prevent my taking out a writ of habeas corpus. [sidenote: the timely interference of mr. dixon.] sanger soon made this known to mr. dixon, the owner of the house, and his friends, who gathered around the hotel door, and gave reynolds to understand that if that was their mode of doing business in missouri, they had another way of doing it in dixon. they were a law-abiding people and republicans, and gave reynolds to understand that he should not take me away without giving me the opportunity of a fair trial, and that i should have justice done me; but that if he persisted in his course, they had a very summary way of dealing with such people. [sidenote: the prophet's appeal to the people of dixon.] [sidenote: cyrus h. walker.] mr. reynolds finding further resistance to be useless, allowed mr. patrick and mr. southwick to come into the room to me, (but wilson was inside guarding the door, and reynolds guarded the outside of the door,) when i told them i had been taken prisoner by these men without process; i had been insulted and abused by them. i showed them my flesh, which was black for about eighteen inches in circumference on each side, from their punching me with their pistols; and i wanted them to sue out a writ of habeas corpus, whereupon reynolds swore he should only wait half-an-hour to give me a chance. a messenger was {443} immediately sent by mr. dixon to mr. chamberlain, the master-in-chancery, who lived six miles distant, and, another message to cyrus h. walker, who happened to be near, to have them come down and get out the writ of habeas corpus. a writ was sued out by markham before a justice of the peace against reynolds and wilson for threatening his life. they were taken into custody by the constable. he sued out another writ for assault and threatening my life, whereupon they were again arrested. at this time markham rushed into the room and put a pistol (unobserved) into my pocket, although reynolds and wilson had their pistols cocked at the same time and were threatening to shoot him. about midnight he sued out a writ for a violation of the law in relation to writs of habeas corpus, wilson having transferred me to the custody of reynolds, for the purpose of dragging me to missouri, and thereby avoiding the effect and operation of said writ, contrary to law, which was put over to be heard at ten o'clock tomorrow morning; and i was conducted back to the room and guarded through the night. [sidenote: legion enlargement.] the 5th legion, 2nd cohort, nauvoo legion, consisting of four companies, organized. hosea stout was elected colonel; theodore turley, lieutenant-colonel; jesse d. hunter, major. [sidenote: clayton's return to nauvoo.] _saturday, 24_.--as my favorite horse, jo. duncan, was somewhat jaded, with being ridden so hastily by brother clayton, i hired a man with his horse and buggy to carry brother clayton to rock island, where the steamer _amaranth_ fortunately came in about fifteen minutes, on which he took passage to nauvoo, to inform my brother hyrum of what was being done, and request him to send me some assistance forthwith. about eight, the master-in-chancery arrived and issued a writ of habeas corpus returnable before the hon. john d. caton, {444} judge of the 9th judicial circuit at ottawa, which was duly served on reynolds and wilson. [sidenote: cyrus walker's terms for legal service.] mr. cyrus walker, who was out electioneering to become the representative for congress, told me that he could not find time to be my lawyer unless i could promise him my vote. he being considered the greatest criminal lawyer in that part of illinois, i determined to secure his aid, and promised him my vote. he afterwards went to markham and joyfully said, "i am now sure of my election, as joseph smith has promised me his vote, and i am going to defend him." [sidenote: turning the tables on reynolds and wilson.] at ten a.m. another writ was issued--this time from the circuit court of lee county, against reynolds and wilson, for private damage and for false imprisonment, claiming ten thousand dollars damages upon the ground that the writ issued by the governor of illinois was a void writ in law; upon which said writ they were held to bail in ten thousand dollars each, and they had to send to missouri for bondsmen and were placed in the custody of the sheriff of lee county. reynolds and wilson felt bad when these last writs were served on them, and began to cool in their conduct a little; after which they also obtained a writ of habeas corpus, for the purpose of being discharged before judge caton. [sidenote: arrival at pawpaw grove.] i was conveyed by reynolds and wilson, upon the first writ of habeas corpus, towards ottawa, as far as pawpaw grove, thirty-two miles, where i was again abused by reynolds and wilson, which was observed by the landlord. esquire walker sent mr. campbell, sheriff of lee county, to my assistance, and he came and slept by me. in the morning certain men wished to see me, but i was not allowed to see them. the news of my arrival had hastily circulated about the neighborhood; and very early in the morning the largest {445} room in the hotel was filled with citizens, who were anxious to hear me preach and requested me to address them. sheriff reynolds entered the room and said, pointing to me, "i wish you to understand this man is my prisoner, and i want you to disperse: you must not gather around here in this way." upon which mr. david town, an aged gentleman, who was lame and carried a large hickory walking-stick, advanced towards reynolds, bringing his hickory upon the floor, and said: [sidenote: david town's effective speech.] "you damned infernal puke, we'll learn you to come here and interrupt gentlemen. sit down there, (pointing to a very low chair,) and sit still. don't open your head till general smith gets through talking. if you never learned manners in missouri, we'll teach you that gentlemen are not to be imposed upon by a nigger-driver. you cannot kidnap men here, if you do in missouri; and if you attempt it here, there's a committee in this grove that will sit on your case; and, sir, it is the highest tribunal in the united states, as _from its decision there is no appeal_." reynolds, no doubt aware that the person addressing him was the head of a committee who had prevented the settlers on the public domain from being imposed upon by land speculators, sat down in silence while i addressed the assembly for an hour-and-a-half on the subject of marriage, my visitors having requested me to give them my views of the laws of god respecting marriage. my freedom commenced from that hour. [sidenote: departure of emma smith from dixon.] immediately after i left dixon, my wife and children started with my carriage from inlet grove for nauvoo being driven by her nephew, lorenzo d. wasson. the quorum of the twelve received a letter from asahel smith, [the prophet's father's brother, and father of the late judge elias smith] of nashville, iowa, requesting them to appoint a conference in that place to settle some difficulties existing there. {446} [sidenote: a masonic temple for nauvoo.] the free and accepted ancient york masons met at the lodge room, being the anniversary of st. john's day; then formed a procession in due masonic form in front of the hall, and walked to main street, where the corner stone for a masonic temple was laid by the worshipful master, hyrum smith. two masonic hymns were sung, after which they proceeded to the grove near the temple, where an oration was delivered by brother john taylor. from thence they proceeded to mr. warner's, where about two hundred sat down to an excellent dinner. the company broke up early in the afternoon, highly delighted with the day's proceedings. _sunday, 25_.--at pawpaw grove it was ascertained that judge caton was on a visit to new york, whereupon reynolds, wilson, walker, southwick, patrick, dixon, stephen markham and myself, with others, started about eight a.m., and returned to the town of dixon, arriving about four p.m. when, i was again locked in a room and guarded through the night. the water has fallen in the mississippi more than a foot since last sunday. [sidenote: excitement at nauvoo.] at ten a.m., meeting at the temple. elder lyman wight preached on charity; and in the afternoon, elder maginn was preaching, when my brother hyrum went to the stand and requested the brethren to meet him at the masonic hall in thirty minutes. the brethren immediately went there in such numbers that one fourth of them could not get into the room; so they adjourned to the green and formed a hollow square, when my brother hyrum informed them that elder william clayton had arrived about two, and told him that joseph h. reynolds, sheriff of jackson county, missouri, and harmon t. wilson, of carthage, had come upon me by surprise and arrested me, and related the occurrence as far as known, up to my arrival in dixon. he wanted a company to go up to my assistance and see that i had {447} my rights. he called for volunteers, when upwards of three hundred volunteered, from whom they selected such as were wanted. [sidenote: relief expeditions.] generals law and charles c. rich started the same evening, with a company of about one hundred and seventy-five men on horseback. previous to starting, elder wilford woodruff went to the company and donated a barrel of rifle powder, when every man filled his horn or flask. wilson law declared he would not go a step unless he could have money to bear his expenses, upon which elder brigham young said the money should be forthcoming although he did not know at the time where he could raise a dollar. in about thirty minutes he got on the track, and in the course of two hours he had borrowed seven hundred dollars, and put it in the hands of hyrum smith and wilson law, to defray the expenses of the expedition. about seventy-five on board the _maid of iowa_, with captain dan jones, went up the illinois river for peoria, and to examine the steamboats, suspecting i might be a prisoner on board one of them, as they supposed me on the road to ottawa. several of the pottawatamie indians called to see the nauvoo house and temple. they wanted to talk, but their interpreter could not speak much. [sidenote: writ of habeas corpus secured.] the writ of habeas corpus [the one first issued and made returnable before judge caton at ottawa] was returned endorsed thereon, "judge absent," when another writ of habeas corpus was issued at seven a.m. by the master-in-chancery, and was worded at colonel markham's request, "returnable before the nearest tribunal in the fifth judicial district authorized to hear and determine writs of habeas corpus;" and the sheriff of lee county served it on them [reynolds and wilson] in a few minutes afterwards. i, my lawyers, markham, dixon and other friends held a council and arranged to start before nine a.m., to go before judge stephen a. douglas, {448} at quincy, a distance of about two hundred and sixty miles. i employed mr. lucien p. sanger with the stage coach to convey us on our journey towards quincy. after these arrangements were made, i sent markham with a letter to general wilson law, directing him to meet me at monmouth on wednesday evening, with sufficient force to prevent my being kidnapped into missouri, as i well knew that the whole country was swarming with men anxious to carry me there and kill me, without any shadow of law or justice, although they well knew that i had not committed any crime worthy of death or bonds. _monday, 26_.--it was reported that there were state writs in nauvoo to take lyman wight, parley p. pratt, and alexander mcrae to missouri, who armed themselves to prevent being kidnapped. i copy the following from the _chicago democrat_: _account of the prophet's arrest in the chicago democrat_. dear sir:--our little town has been in an unusual state of excitement for a few days past, originating from the arrest of general joseph smith, which took place at the inlet grove, while he was on a visit with his family to a sister [an error, his wife's nephew] who resides there. he was arrested on friday last by an officer from hancock county, and delivered over to the sheriff of jackson county, missouri, in compliance with the orders of the governor. the officers who took him brought him into town in the evening and confined him closely to his room, refusing admission not only to the citizens whose curiosity had drawn them to the spot, but to counsel whom he had requested to have employed. our citizens, conceiving it a violation of right that a man should be deprived of that advice and assistance which is accorded to the most degraded and guilty offender in all civilized countries under such circumstances, expressed themselves in such strong and indignant terms, that the officers finally permitted counsel to have access to him. he applied for the benefit of the habeas corpus; and while the lawyers were busy drawing up the necessary papers, the officers frequently asserted that they would not wait, but would leave for the mississippi at all hazards. {449} they were however, induced, by the force of argument, to desist from their intention and wait until morning, when the habeas corpus was served. after which they stated their determination to go to rock island and by steamboat from thence to galena, before judge brown. general smith justly felt fearful that once on a steamboat, he should hardly reach galena. the distance from this place to rock island is the same as from here to galena. general smith, finding this their determination, commenced suit against the sheriff of missouri for trespass, and held him to bail, which he was unable to procure, which circumstance lowered his tune a little; and thus finally, today, has left for quincy in search of judge young. the severe treatment of the general, together with his pleasing deportment and equanimity under all his trials, has made him many friends and created almost universal sympathy. persecution or oppression always helps the cause of the persecuted or oppressed, whether their cause is right or wrong. in haste, yours, g. from dixon we traveled about forty miles, and stayed for the night at a farm house. markham rode to genesseo with my letter and stayed all night. [sidenote: en route for quincy.] _tuesday, 27_.--i started with the company, and took dinner at genesseo. at about two p.m., we resumed our journey. while crossing fox river, i requested reynolds to give me the privilege of riding on horseback, which he refused; but, by the intercession of sheriff campbell and mr. cyrus walker, walker took my seat in the stage-coach, and i his in the buggy with mr. montgomery, son-in-law and law student of cyrus walker. in about two miles we met peter w. conover and william l. cutler, and shook hands with both of them at the same time, and could not refrain from tears at seeing the first of my friends come to meet me, and then said to mr. montgomery, "i am not going to missouri this time. these are my boys." i next enquired how many were with them, and was answered, there were ten started, but they had sent one with my letter to wilson law, and two to monmouth. {450} while we were talking, markham, with captain thomas grover, and the other five brethren, rode up. at the same time, the company who started with me from dixon rode up. i then said to reynolds, "now, reynolds, i can have the privilege of riding old joe duncan," and mounted my favorite horse and the entire company then rode towards a farm house, where we made a halt. reynolds and wilson, who trembled much, then rode up to conover, who was an old acquaintance of wilson's; when conover asked wilson, "what is the matter with you? have you got the ague?" wilson replied, "no." reynolds asked, "is jem flack in the crowd?" and was answered, "he is not now, but you will see him tomorrow about this time." "then," said reynolds, "i am a dead man; for i know him of old." conover told him not to be frightened, for he would not be hurt. reynolds stood trembling like an aspen-leaf, when markham walked up to him and shook hands with him. reynolds said, "do i meet you as a friend? i expected to be a dead man when i met you again." markham replied, "we are friends, except in law: that must have its course." the company moved on to andover, where the sheriff of lee county requested lodgings for the night for all the company. i was put up into a room and locked up with captain grover. it was reported to me that some of the brethren had been drinking whisky that day in violation of the word of wisdom. [sidenote: conover's account of the first division of the expedition to relieve the prophet.] i called the brethren in and investigated the case, and was satisfied that no evil had been done. peter w. conover gave me the following relation of the travels of the brethren from nauvoo to the place where i met them:- i started with general wilson law, william law, and about 175 men, on sunday, the 25th of june, at eight p.m., in the direction of {451} peoria: traveled part of the night. about one o'clock next morning general charles c. rich took 35 of the company and continued towards peoria. the two laws, with their company, started up the river road in the direction of monmouth. we traveled till daylight on monday morning, crossed honey creek, ate a cold breakfast, and fed the horses; then continued on till noon, when a consultation was held, and ten of the best mounted men--viz., thomas grover, peter w. conover, zebedee coltrin, graham coltrin, philemon c. merrill, philander colton, henry hoyt, william l. cutler, daniel f. cahoon, and john l. butler were selected to take the nearest road to dixon, with instructions to continue until we found you. we took the middle road between oquaka and monmouth, and continued on until tuesday at two a.m., when we rested for one hour, then passed through hendersonville on to the prairie, about nine a.m., at which time we met colonel stephen markham with your letter of instructions to general wilson law. we read the letter. philander colton was sent with the despatch to wilson law. we then made a halt at andover, where the inhabitants refused to sell us food. here we held a council, and sent daniel cahoon and henry hoyt back to monmouth, with instructions to the brethren to wait there until they got further orders. we then traveled ten miles and obtained some corn at a farm-house. one p.m., left there and traveled on to the prairies until we met you. here conover exchanged with me one of allen's four-inch barrel six-shooter revolvers for the single shooter which markham had slipped into my pocket at dixon. [sidenote: reynolds and wilson's design of kidnapping.] about eight p.m., reynolds, wilson, and the landlord consulted about sending out to raise a company to take me by force, and run with me to the mouth of rock river on the mississippi, as there was a company of men ready to kidnap me over the river. markham overheard the conversation, and notified the sheriff of lee county, who immediately ordered a guard placed, so that no one might pass in or out of the house during the night. markham started at daybreak, and went about twenty miles, passing through andover at eight a.m.; and about nine he met captain thomas grover and a company of ten men, to whom he delivered my message. held a {452} council and forwarded it on to general law by philander colton. markham turned back with the company. my wife and children arrived in nauvoo this evening, having burned off one arm of the carriage going home. many strangers reported in the city: the watch was doubled in the night. _wednesday, 28_.--we left andover about eight o'clock; went to a little grove at the head of elleston creek, where we stayed an hour to feed our animals. reynolds said, "now, we will go from here to the mouth of rock river and take steamboat to quincy." markham said, "no; for we are prepared to travel, and will go by land." [sidenote: reynolds and wilson disarmed.] wilson and reynolds both spoke and said, "no, by g--, we won't; we will never go by nauvoo alive;" and both drew their pistols on markham, who turned round to sheriff campbell, of lee county, saying, "when these men took joseph a prisoner, they took his arms from him, even to his pocket-knife. they are now prisoners of yours, and i demand of you to take their arms from them, that is according to law." they refused to give them up, when the sheriff was told, "if you cannot take the arms from them, there are men enough here, and you can summon a posse to do it; for it is plain to be seen that they are dangerous men." reynolds and wilson then reluctantly gave up their arms to the sheriff. the company then started, taking the middle road towards nauvoo to within six miles of monmouth, and stopped at a farmhouse, having traveled about forty miles; got there about sundown, and called for supper and lodging. [sidenote: further plans of kidnapping.] peter w. conover laid down at the s.w. corner of the building outside the house. in about ten minutes, reynolds and wilson came out of the house with the son of the landlord. they talked for some time, and came to the conclusion to take the carriage horses, go to monmouth, raise a mob, and come {453} to the farmhouse in the night, seize joseph, and convey him to the mississippi river and take him to missouri, as they had a steamboat in readiness at the mouth of rock river for that purpose. after completing their plan of operations, reynolds, wilson and the boy separated and went towards the stable. conover, who had heard the plot unobserved, immediately rose and came to me, and told me what he had just heard. i consulted with cyrus walker, the landlord, and sheriff campbell, who took reynolds and wilson into his custody, and put them in the upper room, placing a guard of two men at the door, with orders not to allow any man to pass in or out of the house, except the landlord, who, as soon as he was told of the attempt to get his son into difficulty, put a stop to his proceedings at once. some anxiety at nauvoo about so many strangers and suspicious characters being in the city. the _neighbor_ of this day has the following:- _fourth of july celebration appointed for nauvoo_. by the counsel and advice of president hyrum smith, messrs. o. hyde and g. j. adams, who have been appointed to go on a mission to russia, will deliver two addresses on the 4th july, upon the subject of our holy religion, for the benefit and edification not only of our own citizens, but also for strangers who may be pleased to visit our town on that day. the morning's address by mr. hyde, at half past ten o'clock; and the afternoon by mr. adams, at two o'clock. from the circumstances under which we are placed, this course is thought far more advisable for all who wish to be considered saints to assemble for religious worship and collectively offer up our prayers to almighty god for peace and prosperity to attend us as a people. the giddy and unthinking will, no doubt, resort to public dinners, festivals, and perhaps to the ball chamber, to spend their time and money to gratify their appetite and vanity; but no true-hearted saint at this peculiar moment will do it. at the close of each address a collection will be taken for the especial purpose of assisting to complete elder hyde's house, that he may be the sooner liberated to proceed on his important mission to st. petersburg. {454} he who has money to spend on that day can spend it more to the glory of god in the above manner than after the custom and practice of the corrupt age in which we live. it is hoped that the band and choir will favor us on that occasion. the lectures will be delivered in the grove near the temple where seats are provided. [sidenote: the prophet protects reynolds against flack.] _thursday, 29_.--continued our journey this morning, leaving monmouth on our left, and oquaka five miles on our right; and after passing monmouth about three miles, william empy, gilbert rolfe, james flack, and three others met us. i called flack to my side and told him not to injure reynolds, whatever provocation he had previously received from him, as i had pledged myself to protect him, and requested flack to bury his feelings against reynolds. reynolds then got out of the stage, exchanged seats with one of the horsemen, and flack and reynolds rode by themselves about a quarter-of-a-mile, when they again joined the company and rode together. the company continued to henderson river, and took dinner at a farmhouse owned by mr. alanson hagerman. while staying at this farmhouse, general wilson law, and william law, and about sixty men came up in several little squads. i walked out several rods to meet the company. william and wilson law jumped from their horses, and unitedly hugged and kissed me, when many tears of joy were shed. i extract from the journal of albert p. rockwood, the acting adjutant of the company, some of the movements of the company:- _rockwood's account of the second division of the expedition to relieve the prophet_. after breakfast at the tavern, on thursday, 29th, had a few minutes deliberation. it was determined that those who had animals which were able to continue the pursuit, with a reasonable prospect of catching up, should follow at the full speed of their animals. having heard that the posse had taken a westerly direction, as we believed, designing to cross {455} the mississippi at oquaka ferry, and so through iowa to missouri, raised an excitement, and most of us thought we were good for twelve miles an hour. several brethren swapped their worn-out animals for fresh ones; others bought; so that, in a few minutes, about two-thirds of the detachment were in swift pursuit. on arriving near the farmhouse where the posse stayed last night, we learned that they had been gone about two hours. then general law said, "now, boys, comes the tug of war: every man and horse try your best;" and away we went with our blood at fighting heat. by frequent enquiries we learned that we were gaining upon them. as we approached the river, we quickened our pace, which left some far in the rear. at a watering-place, about three miles from the river, general wilson law and william law, elisha everett, albert p. rockwood, and two others took passage in a wagon. having fresh animals, we left most of the detachment in the rear: yet brother follet and from five to ten others were up with us, positively charged with fight. while in the wagon, wilson law remarked, "we must overhaul them before they can get on the ferry-boat to cross the river, and we must take the stand that joseph should not be taken over the river: therefore prepare yourselves for your best licks; for if joseph goes into missouri, they will kill him, and that will break us up, as our property in nauvoo will become useless or of no value," etc., etc. during the conversation we emerged from the timber and saw a small village on the bank of the river. we put our animals at their full speed and charged in with drawn swords, our guns and pistols cocked and primed, ready for attack. our sudden appearance and hostile movements caused much excitement in the village. general law forced the contents of a bottle of spirits down his horse. some of our horses fell to the ground as soon as we halted. all were foaming with sweat and nearly exhausted. some of the citizens refused to give us any information. others declared, "i have done nothing," and expressed their fears and anxieties in various ways. i ran down to the river and down the beach, while william law ran up, each in search of the ferry-boat, which happened to be on the other side. no tracks or other evidence could be found by us that any persons had passed the river this morning. wilson law was at this time making enquiries of the citizens. some of the horsemen rode on full speed through the village of oquaka in search of the prophet, while others left their exhausted horses standing or lying in the streets, and ran on foot. as soon as william law and myself returned to the wagon, we concluded {456} that the posse, knowing that we were near by to rescue, had taken to the woods to secrete themselves or evade us; therefore brother follet and such others as they came in were ordered to search the timbers. in a short time a wayfaring man reported he had seen a company passing down the river road below the village, whereupon all hands were ordered to the pursuit, and soon the village was clear of "the destroying angels" (as they called us), and they were left to their own reflections and meditations on the strange scene. my opinion is that we were in the village from thirty to forty minutes, until we were all again on the trail. those who were in the rear of our detachment saw the posse who had joseph traveling down the road. they crossed the prairie and arrived nearly one hour before the advance, who missed the trail about half-a-mile from the village, at the junction of the monmouth and river road. on their arrival joseph sent a messenger back to notify us where he was, who met us about a mile from the place where he was stopping. [sidenote: change of destination from quincy to nauvoo.] i consulted with my lawyers, and told them that nauvoo was the nearest place where writs of habeas corpus could be heard and determined. they examined the subject and decided i was correct, when we turned our steps towards nauvoo, which gladdened my heart at the prospect of soon being in the midst of my friends again. i sent a messenger to inform the citizens of nauvoo of the glad change; and i requested conover to ride ahead to mr. michael crane's, on honey creek, and call for supper for one hundred men. after dinner we traveled about fifteen miles. on arriving at crane's, i jumped out of the buggy, and instead of going through the gate or climbing the fence, walked up and jumped over the fence without touching it. mr. crane ran out and embraced me, and bade me welcome. a flock of turkeys and chickens were killed, and a substantial supper was provided for all; and the company feasted, sang, and had a happy time that night. i showed my sides to mr. crane and the company, which still continued black and blue from the bruises i had received from the pistols of reynolds and wilson, while riding from inlet grove to dixon eight days ago. {457} _nauvoo, an ordinance concerning strangers, etc_. _to the recorder of the city of nauvoo_: we, your petitioners, aldermen of said city, request you to notify the marshal to call a special meeting of the city council, at the mayor's court-room, this afternoon at two o'clock. geo. a. smith, w. w. phelps, geo. w. harris, aldermen. city council accordingly met and passed "an ordinance concerning strangers and contagious diseases, and for other purposes," as follows:- sec. 1. be it ordained by the city council of the city of nauvoo, for the peace, benefit, good order, convenience, cleanliness, health and happiness of said city, agreeable to the charter of the same, that the city council, marshal, constables, and city watch are hereby authorized, empowered, and required to require all strangers who shall be entering this city, or are already tarrying, or may hereafter be tarrying in said city, in a civil and respectful manner to give their names, former residence, for what intent they have entered or are tarrying in the city, and answer such other questions as the officer shall deem proper or necessary for the good order, health, or convenience of the said city; and for a failure or refusal on the part of strangers to give the desired information, or for giving false names or information, they shall be subject to the penalty of the "ordinance concerning vagrants and disorderly persons." sec. 2. and be it further ordained that the aforesaid authorities of the said city are further authorized and empowered, and required to hail and take all persons found strolling about the city at night, after nine o'clock and before sunrise, and to confine them in ward for trial, according to the aforesaid "ordinance concerning vagrants and disorderly persons," unless they give a good and satisfactory account of themselves, or offer a reasonable excuse for being thus caught out after nine o'clock. sec. 3. and be it further ordained that the aforesaid authorities are further authorized, empowered, and required to require all such persons as they may suspect, to give information whether they have recently had or have been exposed to any contagious disease or diseases from whence they come, under the same penalties as are annexed to the two preceding sections of this ordinance. sec. 4. and be it further ordained that the aforesaid authorities are further authorized, empowered, and required to enter all hotels, or houses of public entertainment, and such other habitations as they may judge proper, and require the inmates to give immediate information of {458} all persons residing in said hotel or habitation, and their business, occupation, or movements; and for a failure, non-compliance, or false information, their license shall be a forfeit, if it be a public-house, and they and the transient persons subject to the penalties of the three preceding sections. sec. 5. and be it further ordained that if any of the aforesaid officers shall refuse or neglect to do their duty as required by this ordinance, they shall be fined $100, and be broke of office. they also passed "an ordinance concerning confining or keeping animals in the city of nauvoo;" also "an ordinance concerning bathing and swimming." [sidenote: announcement of the arrival of the prophet at nauvoo.] _friday, 30_.--a messenger started from my company in the night, and arrived in nauvoo early in the morning, saying that i and the company would be in the city about noon. dr. willard richards and wilford woodruff arranged the seats in the court-room, preparatory to my arrival. at half-past ten o'clock, the nauvoo brass band and martial band started with emma and my brother hyrum to meet me; also a train of carriages, containing a number of the principal inhabitants. at eight a.m., the company with me again started; arrived at the big mound about half-past ten, where the brethren decorated the bridles of their horses with the flowers of the prairie, and were met by a number of the citizens. continued our journey; and at 11:25 a.m., i was gladdened, when opposite my brother hyrum's farm, about one-and-a-half miles east of the temple, with seeing the train approaching towards us; and i directed colonel rockwood to place my life guards in their appropriate position in the procession. i was in a buggy with mr. montgomery. sheriff reynolds and wilson, with my three lawyers, cyrus walker, shepherd g. patrick, and edward southwick, were in the stage coach with lucien p. sanger, the stage proprietor. mr. campbell, the sheriff of lee county, and a company of about 140 were with me on horseback. {459} i was a prisoner in the hands of reynolds, the agent of missouri, and wilson, his assistant. they were prisoners in the hands of sheriff campbell, who had delivered the whole of us into the hands of colonel markham, guarded by my friends, so that none of us could escape. [sidenote: the entrance into nauvoo.] when the company from the city came up, i said i thought i would now ride a little easier; got out of the buggy; and, after embracing emma and my brother hyrum, who wept tears of joy at my return, as did also most of the great company who surrounded us, (it was a solemn, silent meeting,) i mounted my favorite horse, "old charley," when the band struck up "hail columbia," and proceeded to march slowly towards the city, emma riding by my side into town. the carriages having formed in line, the company with me followed next, and the citizens fell in the rear. as we approached the city, the scene continued to grow more interesting; the streets were generally lined on both sides with the brethren and sisters, whose countenances were joyous and full of satisfaction to see me once more safe. i was greeted with the cheers of the people and firing of guns and cannon. we were obliged to appoint a number of men to keep the streets open for the procession to pass, and arrived at my house about one o'clock, where my aged mother was at the door to embrace me, with tears of joy rolling down her cheeks, and my children clung around me with feelings of enthusiastic and enraptured pleasure. little fred exclaimed, "pa, the missourians won't take you away again, will they?" the friends from dixon gazed with astonishment and rapture to see the enthusiastic attachment of my family and the saints towards me. the multitude seemed unwilling to disperse until after i had arisen on the fence and told them, "i am out of the hands of the missourians again, thank god. i thank you all for your kindness and love to me. i bless you all in the name of jesus christ. amen. i shall address you {460} at the grove, near the temple, at four o'clock this afternoon." when i went to dinner with my family, reynolds and wilson were placed at the head of the table, with about 50 of my friends, and were served with the best that the table afforded, by my wife, whom they refused to allow me to see, when they so cruelly arrested and ill-treated me, which contrasted strongly with their treatment to me when i was first arrested by them, and until my friends met me. {461} chapter xxiv. application to the municipal court of nauvoo for writ of habeas corpus--the prophet's speech at nauvoo--proceedings before the municipal court--the prisoner discharged from custody. _june 30, 1843_ (continued.)--as soon as we arrived in the city, the municipal court came together, when i told them, "the writ of habeas corpus granted by the master in chancery at dixon was made returnable to the nearest court having jurisdiction; and you are that court." a requisition was made on reynolds to return the writ, who refused, when i signed the following petition:- _the prophet's petition to the municipal court of nauvoo, for a writ of habeas corpus_. to the honorable the municipal court of the city of nauvoo, hancock county, and state of illinois:- your petitioner, joseph smith, sen., who has been arrested by and under the name of joseph smith, jun., states on oath that he is now detained as a prisoner, and in the custody of joseph h. reynolds, in the said city of nauvoo and state of illinois, who claims to be the agent of the state of missouri, and that your petitioner was arrested by one harmon t. wilson, by virtue of what purports to be a warrant issued by his excellency, thomas ford, governor of the state of illinois, in the county of lee and state of illinois, and by said wilson, your petitioner was delivered into the custody of said joseph h. reynolds, at and within the county of lee, aforesaid; that said supposed warrant so issued by his excellency, thomas ford, governor as aforesaid, and the arrest thereupon and the imprisonment consequent thereupon by said wilson, and afterwards by said joseph h. reynolds, is illegal and in violation of law, and without the authority of law, as he is informed and verily believes, for the following, besides other reasons, to wit- {462} 1st. the said supposed warrant so issued by the said governor of the state of illinois as aforesaid does not confer any authority to arrest your petitioner, for that it commands the officers therein named to arrest one joseph smith, jun., whereas the name of your petitioner is joseph smith, sen.; and your petitioner avers that he is not known and reputed by the name of joseph smith, jun. 2nd. the said supposed warrant is defective and void, for that it does not recite that the joseph smith, jun., mentioned therein, has been demanded by the executive of the state of missouri of the executive of the state of illinois. 3rd. said supposed warrant is defective and void, for that it does not state that said joseph smith, jun., therein named, has been indicted, or that any other legal accusation of any offense has been legally preferred, and is as pending against him in the said state of missouri. 4th. it is defective and void, for that it does not show that any legal foundation was furnished by the executive of the state of missouri, upon which to issue the same, and your petitioner avers that the same was issued without due authority of law. 5th. said supposed warrant is in other respects defective and void. 6th. the said joseph h. reynolds has no authority to detain your petitioner in custody, for that he is not an officer of the state of illinois, nor is he legally authorized by the said governor of the state of illinois, or otherwise, as the agent of the state of missouri in the state of illinois, or in any other character and capacity, to imprison your petitioner within the said state of illinois. 7th. your petitioner, before the making of the said arrest upon which he is now detained and imprisoned, had been arrested for the same cause and upon a charge for the same offense for which he is now arrested and imprisoned, by virtue of a warrant issued by the governor of the said state of illinois, upon a requisition of the executive authority of the said state of missouri, and was discharged from said arrest and imprisonment by judgment of the circuit court of warren county, at a court holden in the said county of warren, in or about the month of june, a.d. 1841, in such manner as not to be liable to the said second arrest for the same cause. 8th. your petitioner is not a fugitive from justice, and has not fled from the justice of the said state of missouri, and he is not guilty and has not been guilty of treason in or against the state of missouri. 9th. your petitioner was not and has not been within the limits of the said state of missouri for more than four years next before the making of said arrest and imprisonment whereby he is now detained, nor for or during four years before any indictment or other legal accusation was preferred against him. {463} 10. your petitioner avers that the said supposed warrant so issued by the said governor of the said state of illinois, and under color of which your petitioner is now imprisoned, and the document purporting to be an authority to receive the said joseph smith, jr., are wholly defective and insufficient to legally authorize the arrest and imprisonment of your petitioner; copies of which supposed warrant and the supposed authority from the executive of the state of missouri are hereunto annexed. wherefore, your petitioner prays that a writ of habeas corpus may be awarded, directed to the said joseph h. reynolds, commanding him that he bring your petitioner forthwith and without delay before this honorable court, together with the causes of his caption and detention, in order that your petitioner may be dealt with according to law; and your petitioner, as in duty bound, will ever pray. joseph smith, sen. subscribed and sworn to before me this 30th day of june, a. d., 1843, at the city of nauvoo, illinois. james sloan, clerk of the municipal court of the city of nauvoo. whereupon the court issued the following:- state of illinois, city of nauvoo. ss. the people of the state of illinois to the marshal of said city, greeting:- whereas application has been made before the municipal court of said city that the body of one joseph smith, sen., of the said city of nauvoo, (who is styled in the warrant by which he is held in custody, joseph smith, jun.,) is in the custody of joseph h. reynolds: these are therefore to command the said joseph h. reynolds to safely have the body of the said joseph smith, sen., who is styled joseph smith, jun., in his custody detained, as it is said, together with the day and cause of his caption and detention, by whatsoever name the said joseph smith, sen., may be known or called, before the municipal court of said city, forthwith, to bide such order as the said court shall make in his behalf; and further, if the said joseph h. reynolds, or other person or persons having said joseph smith, sen., of said city of nauvoo, in custody, shall refuse or neglect to comply with the provisions of this writ, you, the marshal of said city, or other person authorized to serve the same, are hereby required to arrest the person or persons so refusing or neglecting to comply as aforesaid, and bring him or them together with the person or persons in his or their custody, forthwith before the municipal court aforesaid, to be dealt with according to law: and herein fail not, and bring this writ with you. {464} witness, james sloan, clerk of the municipal court of nauvoo, this 30th day of june, in the year of our lord one thousand eight hundred and forty-three. [seal.] james sloan, clerk. which was endorsed. i, joseph h. reynolds, the within named, do hereby return this writ, with the body of joseph smith, with the following cause of caption and detention, to wit--the within named joseph smith was arrested on a warrant issued by the governor of the state of illinois, by one harmon t. wilson, a constable of hancock county, in the state of illinois, on the 23rd day of june, a.d., 1843, a copy of which warrant is hereunto annexed, and marked letter a, and delivered over to my custody as directed by said writ. the person of said smith was, on said 23rd of june, in the county of lee, and state of illinois, by the said wilson, delivered over to my custody; and that i received and detained the said smith in my custody, by virtue of a certain warrant of attorney issued by the governor of the state of missouri, a copy of which is hereunto annexed and marked letter b, directing me to receive the said smith, and convey him to and deliver him to the sheriff of daviess county, in the state of missouri: and that the within detention referred to is the same referred to, and none other. joseph h reynolds. nauvoo, june 30, a.d., 1843. executive department, city of jefferson. know ye that i, thomas reynolds, governor of the state of missouri, having full trust and confidence in the integrity and abilities of joseph h. reynolds, do hereby constitute and appoint him as the agent of the said state of missouri, to proceed to the state of illinois, for the purpose of receiving from the proper authorities of the state one joseph smith jun., charged with treason by him committed against the state of missouri, and as having fled from justice to the state of illinois; and i do hereby authorize and direct said joseph h. reynolds to convey said joseph smith, jun., from the state of illinois, and deliver him to the custody of the sheriff of daviess county, in the state of missouri. in testimony whereof, i have hereunto set my hand and caused to be affixed the great seal of the state of missouri. done at the city of jefferson, this 13th day of june, in the year of our lord one thousand eight hundred and forty-three. by the governor, [seal.] thos. reynolds. james l. minor, secretary of state. {465} thomas ford, governor of the state of illinois, to all sheriffs and constables of any county of the state, and to harmon t. wilson, of the county of hancock, greeting:- whereas it has been made known to me by the executive authority of the state of missouri, that one joseph smith, jun., stands charged with the crime of treason against the state of missouri, and alleged that joseph smith, jun., has fled from the justice of the said state of missouri and taken refuge in the state of illinois. now, therefore, i, thomas ford, governor of the state of illinois, pursuant to the constitution and laws of the united states and of this state, do hereby command you to arrest and apprehend the said joseph smith, jun., if he be found within the limits of the state aforesaid, and cause him to be safely kept and delivered to the custody of joseph h. reynolds, esq., who has been duly constituted the agent of the said state of missouri to receive the said fugitive from the justice of said state, he paying all fees and charges for the arrest and apprehension of said joseph smith, jun., and make due returns to the executive department of this state, of the manner in which this writ may be executed. in testimony whereof, i have hereunto set my hand, and caused the great seal of the state to be affixed. done at the city of springfield, this 17th day of june, in the year of our lord one thousand eight hundred and forty-three, and of the independence of the united states the sixty-seventh. by the governor, thomas ford. thomas campbell, secretary of state. mr. reynolds refused to submit to the writ, but submitted to the attachment, and i was delivered into the hands of the marshal of the city. i told the court i had an appointment to preach to the people, and requested the privilege from the court, which they granted, and adjourned until eight o'clock tomorrow morning. at five p.m., i went to the grove and delivered an address to the public. the following is a brief synopsis, as reported by dr. willard richard and elder wilford woodruff:- _the prophet's speech at nauvoo--relation of his arrest at dixon. the right of habeas corpus proceedings under nauvoo charter claimed_. the congregation is large. i shall require attention. i discovered what the emotions of the people were on my arrival at this city, and i {466} have come here to say "how do you do?" to all parties; and i do now at this time say to all "how do you do?" i meet you with a heart full of gratitude to almighty god, and i presume you all feel the same. i am well--i am hearty. i hardly know how to express my feelings. i feel as strong as a giant. i pulled sticks with the men coming along, and i pulled up with one hand the strongest man that could be found. then two men tried, but they could not pull me up, and i continued to pull, mentally, until i pulled missouri to nauvoo. but i will pass from that subject. there has been great excitement in the country since joseph h. reynolds and harmon t. wilson took me; but i have been cool and dispassionate through the whole. thank god, i am now a prisoner in the hands of the municipal court of nauvoo, and not in the hands of missourians. it is not so much my object to tell of my afflictions, trials and troubles as to speak of the writ of habeas corpus, so that the minds of all may be corrected. it has been asserted by the great and wise men, lawyers and others, that our municipal powers and legal tribunals are not to be sanctioned by the authorities of the state; and accordingly they want to make it lawful to drag away innocent men from their families and friends, and have them put to death by ungodly men for their religion! relative to our city charter, courts, right of habeas corpus, etc., i wish you to know and publish that we have all power; and if any man from this time forth says anything to the contrary, cast it into his teeth. there is a secret in this. if there is not power in our charter and courts, then there is not power in the state of illinois, nor in the congress or constitution of the united states; for the united states gave unto illinois her constitution or charter, and illinois gave unto nauvoo her charters, ceding unto us our vested rights, which she has no right or power to take from us. all the power there was in illinois she gave to nauvoo; and any man that says to the contrary is a fool. the municipal court has all the power to issue and determine writs of habeas corpus within the limits of this city that the legislature can confer. this city has all the power that the state courts have, and was given by the same authority--the legislature. i want you to hear and learn, o israel, this day, what is for the happiness and peace of this city and people. if our enemies are determined to oppress us and deprive us of our constitutional rights and privileges as they have done, and if the authorities that are on the earth will not sustain us in our rights, nor give us that protection which the laws and constitution of the united states and of this state guarantee unto us, then we will claim them from a higher power--from heaven--yea, from god almighty. {467} i have dragged these men here by my hand, and i will do it again; but i swear i will not deal so mildly with them again, for the time has come when forbearance is no longer a virtue; and if you or i are again taken unlawfully, you are at liberty to give loose to blood and thunder. but be cool, be deliberate, be wise, act with almighty power; and when you pull, do it effectually--make a sweep-stakes for once! my lot has always been cast among the warmest hearted people. in every time of trouble, friends, even among strangers, have been raised up unto me and assisted me. the time is come when the vail is torn off from the state of illinois, and its citizens have delivered me from the state of missouri. friends that were raised up unto me would have spilt their life's blood to have torn me from the hands of reynolds and wilson, if i had asked them; but i told them no, i would be delivered by the power of god and generalship; and i have brought these men to nauvoo, and committed them to her from whom i was torn, not as prisoners in chains, but as prisoners of kindness. i have treated them kindly. i have had the privilege of rewarding them good for evil. they took me unlawfully, treated me rigorously, strove to deprive me of my rights, and would have run with me into missouri to have been murdered, if providence had not interposed. but now they are in my hands; and i have taken them into my house, set them at the head of my table, and placed before them the best which my house afforded; and they were waited upon by my wife, whom they deprived of seeing me when i was taken. i have no doubt but i shall be discharged by the municipal court. were i before any good tribunal, i should be discharged, as the missouri writs are illegal and good for nothing--they are "without form and void." but before i will bear this unhallowed persecution any longer--before i will be dragged away again among my enemies for trial, i will spill the last drop of blood in my veins, and will see all my enemies in hell! to bear it any longer would be a sin, and i will not bear it any longer. shall we bear it any longer? [one universal "no!" ran through all the vast assembly, like a loud peal of thunder.] i wish the lawyer who says we have no powers in nauvoo may be choked to death with his own words. don't employ lawyers, or pay them money for their knowledge, for i have learned that they don't know anything. i know more than they all. go ye into all the world and preach the gospel. he that believeth in our chartered rights may come here and be saved; and he that does not shall remain in ignorance. if any lawyer shall say there is more power in other places and charters with respect to habeas corpus than in nauvoo, believe it not. i have converted this candidate for congress [pointing {468} to cyrus walker, esq.,] that the right of habeas corpus is included in our charter. if he continues converted, i will vote for him. i have been with these lawyers and they have treated me well; but i am here in nauvoo, and the missourians too. i got here by a lawful writ of habeas corpus issued by the master in chancery of lee county, and made returnable to the nearest tribunal in the fifth judicial district having jurisdiction to try and determine such writs: and here is that tribunal, just as it should be. however indignant you may feel about the high handed oppression which has been raised against me by these men, use not the hand of violence against them, for they could not be prevailed upon to come here till i pledged my honor and my life that a hair of their heads should not be hurt. will you all support my pledge, and thus preserve my honor? [one universal "yes!" burst from the assembled thousands.] this is another proof of your attachment to me. i know how ready you are to do right. you have done great things, and manifested your love towards me in flying to my assistance on this occasion. i bless you, in the name of the lord, with all the blessings of heaven and earth you are capable of enjoying. i have learned that we have no need to suffer as we have heretofore: we can call others to our aid. i know the almighty will bless all good men: he will bless you; and the time has come when there will be such a flocking to the standard of liberty as never has been or shall be hereafter. what an era has commenced! our enemies have prophesied that we would establish our religion by sword. is it true? no. but if missouri will not stay her cruel hand in her unhallowed persecutions against us, i restrain you not any longer. i say in the name of jesus christ, by the authority of the holy priesthood, i this day turn the key that opens the heavens to restrain you no longer from this time forth. i will lead you to the battle; and if you are not afraid to die, and feel disposed to spill your blood in your own defense, you will not offend me. be not the aggressor: bear until they strike you on the one cheek; then offer the other, and they will be sure to strike that; then defend yourselves, and god will bear you off, and you shall stand forth clear before his tribunal. if any citizens of illinois say we shall not have our rights, treat them as strangers and not friends, and let them go to hell and be damned! some say they will mob us. let them mob and be damned! if we have to give up our chartered rights, privileges, and freedom, which our fathers fought, bled, and died for, and which the constitution of the united states and of this state guarantee unto us, we will do it only at the point of the sword and bayonet. many lawyers contend for those things which are against the rights {469} of men, and i can only excuse them because of their ignorance. go forth and advocate the laws and rights of the people, ye lawyers. if not, don't get into my hands, or under the lash of my tongue. lawyers say the powers of the nauvoo charter are dangerous: but i ask, is the constitution of the united states or of this state dangerous? no. neither are the charters granted to nauvoo by the legislature of illinois dangerous, and those who say they are fools. we have not enjoyed unmolested those rights which the constitution of the united states of america and our charters grant. missouri and all wicked men raise the hue-and-cry against us, and are not satisfied. some political aspirants of this state also are raising the hue-and-cry that the powers in the charters granted unto the city of nauvoo are dangerous; and although the general assembly have conferred them upon our city, yet the whine is raised--"repeal them--take them away." like the boy who swapped off his jack-knife, and then cried, "daddy, daddy, i have sold my jack-knife and got sick of my bargain, and i want to get it back again." but how are they going to help themselves? raise mobs? and what can mobocrats do in the midst of kirkpatrickites? no better than a hunter in the claws of a bear. if mobs come upon you any more here, dung your gardens with them. we don't want any excitement; but after we have done all, we will rise up, washington-like, and break off the hellish yoke that oppresses us, and we will not be mobbed. the day before i was taken at inlet grove, i rode with my wife through dixon to visit my friends, and i said to her, "here is a good people." i felt this by the spirit of god. the next day i was a prisoner in their midst, in the hands of reynolds, of missouri, and wilson, of carthage. as the latter drove up, he exclaimed, "ha, ha, ha! by g--, we have got the prophet now!" he gloried much in it, but he is now our prisoner. when they came to take me, they held two cocked pistols to my head, and saluted me with--"g-d- you, i'll shoot you! i'll shoot you, g-d-you,"--repeating these threats nearly fifty times, from first to last. i asked them what they wanted to shoot me for. they said they would do it, if i made any resistance. "oh. very well," i replied; "i have no resistance to make." they then dragged me away, and i asked them by what authority they did these things. they said, "by a writ from the governors of missouri and illinois." i then told them i wanted a writ of habeas corpus. their reply was, "g-d-you, you shan't have it," i told a man to go to dixon, and get me a writ of habeas corpus. wilson then repeated, "g-d-you, you shan't have it: i'll shoot you." when we arrived at dixon, i sent for a lawyer, who came; and reynolds shut the door in his face, and would not let me speak to him, repeating, {470} "g-d-you, i'll shoot you." i turned to him, opened my bosom, and told him to "shoot away. i have endured so much persecution and oppression that i am sick of life. why, then, don't you shoot and have done with it, instead of talking so much about it?" this somewhat checked his insolence. i then told him that i would have counsel to consult, and eventually i obtained my wish. the lawyers came to me, and i got a writ of habeas corpus for myself, and also a writ against reynolds and wilson for unlawful proceedings and cruel treatment towards me. thanks to the good citizens of dixon, who nobly took their stand against such unwarrantable and unlawful oppression, my persecutors could not get out of the town that night, although, when they first arrived, they swore i should not remain in dixon five minutes, and i found they had ordered horses accordingly to proceed to rock island. i pledged my honor to my counsel that the nauvoo city charter conferred jurisdiction to investigate the subject; so we came to nauvoo, where i am now a prisoner in the custody of a higher tribunal than the circuit court. the charter says that "the city council shall have power and authority to make, ordain, establish, and execute such ordinances not repugnant to the constitution of the united states, or of this state, as they may deem necessary, for the peace, benefit, and safety of the inhabitants of said city." and also that "the municipal court shall have power to grant writs of habeas corpus in all cases arising under the ordinances of the city council." the city council have passed an ordinance "that no citizen of this city shall be taken out of this city by any writ, without the privilege of a writ of habeas corpus." there is nothing but what we have power over, except where restricted by the constitution of the united states. "but," says the mob, "what dangerous powers!" yes--dangerous, because they will protect the innocent and put down mobocrats. the constitution of the united states declares that the privilege of the writ of habeas corpus shall not be denied. deny me the writ of habeas corpus, and i will fight with gun, sword, cannon, whirlwind, and thunder, until they are used up like the kilkenny cats. we have more power than most charters confer, because we have power to go behind the writ and try the merits of the case. if these powers are dangerous, then the constitution of the united states and of this state are dangerous; but they are not dangerous to good men: they are only so to bad men who are breakers of the laws. so with the laws of the country, and so with the ordinances of nauvoo: they are dangerous to mobs, but not to good men who wish to keep the laws. we do not go out of nauvoo to disturb anybody, or any city, town, {471} or place. why, then, need they be troubled about us? let them not meddle with our affairs, but let us alone. after we have been deprived of our rights and privileges of citizenship, driven from town to town, place to place, and state to state, with the sacrifice of our homes and lands, our blood has been shed, many having been murdered, and all this because of our religion--because we worship almighty god according to the dictates of our own conscience, shall we longer bear these cruelties which have been heaped upon us for the last ten years in the face of heaven, and in open violation of the constitution and law of these united states and of this state? god forbid! i will not bear it. if they take away my rights, i will fight for them manfully and righteously until i am used up. we have done nothing against the rights of others. you speak of lawyers. i am a lawyer too; but the almighty god has taught me the principle of law; and the true meaning and intent of the writ of habeas corpus is to defend the innocent and investigate the subject. go behind the writ and if the form of one that is issued against an innocent man is right, he should [nevertheless] not be dragged to another state, and there be put to death, or be in jeopardy of life and limb, because of prejudice, when he is innocent. the benefits of the constitution and laws are alike for all; and the great eloheim has given me the privilege of having the benefits of the constitution and the writ of habeas corpus; and i am bold to ask for that privilege this day, and i ask in the name of jesus christ, and all that is sacred, that i may have your lives and all your energies to carry out the freedom which is chartered to us. will you all help me? if so make it manifest by raising the right hand (there was a unanimous response, a perfect sea of hands being elevated). here is truly a committee of the whole. when at dixon, a lawyer came to me as counsel. reynolds and wilson said i should not speak to any man, and they would shoot any man who should dare to speak to me. an old, gray-headed man came up and said i should have counsel, and he was not afraid of their pistols. the people of dixon were ready to take me from my persecutors, and i could have killed them, notwithstanding their pistols; but i had no disposition to kill any man, though my worst enemy,--not even boggs. in fact, he would have more hell to live in the reflection of his past crimes than to die. after this, i had lawyers enough, and i obtained a writ for joseph h. reynolds and harmon t. wilson, for damages, assault and battery, as well as the writ of habeas corpus. we started for ottawa, and arrived at pawpaw grove, 32 miles, where we stopped for the night. esquire walker sent mr. campbell, sheriff of lee county, to my assistance, and he came and slept by me. in the morning, certain men wished to see me, but i was not allowed to {472} see them. the news of my arrival had hastily circulated about the neighborhood, and very early in the morning the largest room in the hotel was filled with citizens, who were anxious to hear me preach, and requested me to address them. sheriff reynolds entered the room and said, pointing to me, "i wish you to understand this man is my prisoner, and i want you should disperse. you must not gather round here in this way." upon which, an aged gentleman, who was lame and carried a large hickory walking-stick, advanced towards reynolds, bringing his hickory upon the floor and said, "you damned infernal puke! we'll learn you to come here and interrupt gentlemen. sit down there [pointing to a very low chair] and sit still. don't open your head till general smith gets through talking. if you never learned manners in missouri, we'll teach you that gentlemen are not to be imposed upon by a nigger-driver. you cannot kidnap men here, if you do in missouri; and if you attempt it here, there is a committee in this grove that will sit on your case. and, sir, it is the highest tribunal in the united states, as from its decision there is no appeal." reynolds, no doubt, aware that the person addressing him was at the head of a committee who had prevented the settlers on the public domain from being imposed upon by land speculators, sat down in silence, while i addressed the assembly for an hour and a half on the subject of marriage, my visitors having requested me to give them my views of the law of god respecting marriage. my freedom commenced from that hour. we came direct from pawpaw grove to nauvoo, having got our writ directed to the nearest court having authority to try the case, which was the municipal court of this city. it did my soul good to see your feelings and love manifested towards me. i thank god that i have the honor to lead so virtuous and honest a people--to be your leader and lawyer, as was moses to the children of israel. hosannah! hosannah! hosannah! to almighty god, who has delivered us thus from out of the seven troubles. i commend you to his grace; and may the blessings of heaven rest upon you, in the name of jesus christ. amen. president smith then introduced mr. cyrus walker to the assembled multitude, and remarked to him: "these are the greatest dupes, as a body of people, that ever lived, or i am not so big a rogue as i am reported to be. i told mr. warren that i would not discuss the subject of religion with you. i understand the gospel and you do not. you understand the quackery of law, and i do not." mr. walker then addressed the people to the effect that, from what he had seen in the nauvoo city charter, it gave the power to try writs of habeas corpus, etc. after which, president smith continued as follows:- {473} if the legislature have granted nauvoo the right of determining cases of habeas corpus, it is no more than they ought to have done, or more than our fathers fought for. furthermore, if missouri continues her warfare, and to issue her writs against me and this people unlawfully and unjustly, as she has done, and to take away and trample upon our rights, i swear, in the name of almighty god, and with uplifted hands to heaven, i will spill my heart's blood in our defense. they shall not take away our rights; and if they don't stop leading me by the nose, i will lead them by the nose; and if they don't let me alone, i will turn up the world--i will make war. when we shake our own bushes, we want to catch our own berries. the lawyers themselves acknowledge that we have all power granted us in our charters that we could ask for--that we had more power than any other court in the state; for all other courts were restricted, while ours was not; and i thank god almighty for it. i will not be rode down to hell by the missourians any longer; and it is my privilege to speak in my own defense; and i appeal to your integrity and honor that you will stand by and help me, according to the covenant you have this day made. while i was speaking, reynolds and wilson started for carthage, in company with lawyer davis, of carthage, threatening to raise the militia and come again and take me out of nauvoo. _saturday, july 1_.--at eight a.m., the municipal court met in the court-room. present: william marks (acting chief justice), daniel h. wells, newel k. whitney, george w. harris, gustavus hills, and hiram kimball, (associate justices,) to investigate the writ of habeas corpus. the following witnesses were examined--namely: hyrum smith, parley p. pratt, brigham young, george w. pitkin, lyman wight, and sidney rigdon.[a] [footnote a: the affidavits here alluded to, since they refer to events that happened in missouri from 1831 to 1839, were transfered to the missouri period of the history and will be found in the appendix of vol. iii, pp. 403 to 466.] messrs. walker, patrick, southwick, and backman (the counsel on my behalf), then respectively addressed the court; and they exhorted the "mormons" to stand for their rights--stand or fall, sink or swim, live or die. mr. mason was counselor for reynolds. {474} after which the following order was made:- _order of the municipal court of nauvoo_. this day came the said joseph smith, sen., in proper person; and the said joseph h. reynolds having made return of said writ of habeas corpus, and produced the body of said smith, in pursuance to the mandate of said writ, and after hearing the evidence in support of said petition, it is ordered and considered by the court that the said joseph smith, sen., be discharged from the said arrest and imprisonment complained of in said petition, and that the said smith be discharged for want of substance in the warrant upon which he was arrested, as well as upon the merits of said case, and that he go hence without delay. in testimony whereof, i have hereunto set my hand and affixed the seal of said court, at the city of nauvoo, this second day of july, 1843. [seal.] james sloan, clerk. _a public meeting in relation to the late arrest of general joseph smith_. nauvoo, illinois, july 1st, 1843. at a meeting of the citizens of nauvoo, held this day in the assembly hall, it was resolved unanimously--that messrs. sanger and dixon, of the town of dixon, and the citizens of dixon, pawpaw grove, and lee county generally, in this state, receive the warmest thanks of this meeting for the firm patriotism, bold and decided stand taken against lawless outrage and the spirit of mobocracy, as manifested in the arrest or capture of general joseph smith, while on a visit to his friends in that district of country, by harmon t. wilson and joseph h. reynolds pretending to act under authority of a writ obtained from the governor of this state, given in consequence of a pretended requisition made on him from the executive of missouri, for the arrest and delivery of said joseph smith unto the authorities of missouri. in maintaining the legal rights of persons thus arrested, and seeing the laws of illinois maintained, and the full benefits of them enjoyed by every citizen of said state, they have shown themselves republicans, patriots, and worthy citizens of this state, and have entitled themselves not only to the thanks of this meeting, but to that of all lovers of law and good order. with such citizens as these, illinois will long enjoy the benefits of good order and the blessings of a free people. resolved unanimously--that the foregoing resolution be published in the newspapers. [signed.] sidney rigdon, moderator. willard richards, clerk. {475} a strong wind from the north-west, with thunder and rain in the afternoon. in consequence of reynolds and wilson leaving abruptly last night for carthage, i sent colonel markham to learn what they were doing. a tremendous shower at chester, pennsylvania. over twenty lives were lost, fifty bridges destroyed, besides many houses and stores. damage $250,000. elders heber c. kimball and orson pratt started on their mission to the east, for the purpose of attending conferences at cincinnati and pittsburgh, where they will wait until the rest of the twelve arrive. {476} chapter xxv. aftermath of the prophet's release from arrest--fourth of july celebration at nauvoo--appeals to governor ford for employment of military force--supplementary affidavits on affairs in missouri. _sunday july 2, 1843_.--a large congregation met at the grove, near the temple, and heard an interesting address from elder orson hyde. after he closed, messrs. walker, southwick, patrick, and wasson spoke on the stand, stating that i had subjected myself to the law in every particular, and had treated my persecutors and kidnappers with courtesy and kindness. they also spoke on the unlawful conduct of my enemies. messrs. patrick, walker, southwick, and harmon wasson made the following affidavit:- _affidavit of attorneys_. shepherd g. patrick, harmon wasson, edward southwick, and cyrus walker, being duly sworn, depose and say that they were in company with joseph r. reynolds and harmon t. wilson, the former acting as agent of the state of missouri, and having in custody joseph smith, who was styled, in the warrant by which he had been arrested, joseph smith, jr.; and who had been delivered into the custody of said reynolds by said wilson, who had first, as an officer of the state of illinois, arrested him, the said smith, upon a warrant issued by his excellency thomas ford, to apprehend him as a fugitive from the justice of the state of missouri, when it was alleged he was charged with treason against the said state of missouri; that the arrest and transfer of the custody of said smith took place in lee county, illinois; and that while said joseph h. reynolds was at dixon, in said county, a writ of habeas corpus was served on him, in behalf of said smith, commanding him to bring said smith before the nearest judge or judicial tribunal in the {477} fifth judicial district of the state of illinois, authorized to hear and determine upon writs of habeas corpus; that said harmon t. wilson acted as a guard and assistant under said joseph h. reynolds on their journey from dixon, till they arrived at the city of nauvoo; that said smith was allowed by said reynolds to ride his horse and in a buggy on said journey, while the said reynolds rode in the coach, upon the assurance and pledge of james campbell, esq., the sheriff of lee county, illinois, who had said reynolds and wilson in custody for want of bail in a civil action, and upon whom they had served habeas corpus, returnable before judge young at quincy, illinois. your affiants as well as others in the company, at the same time gave assurance and pledges to said reynolds that his prisoner, the said smith, should not escape from him; and the said reynolds was satisfied, as he avowed, with the pledges aforesaid, and expressed himself to be so at the time, and fully consented that the said smith might travel on said journey in the manner he did. that the friends of said smith met him in great numbers as he approached the city of nauvoo, by which place the sheriff, as these affiants believe, voluntarily decided to go at the request of said smith, and upon representations made to him that it was the best route to quincy. that no violence was offered to said reynolds or wilson; and that to the best of these affiants' knowledge and belief, no threats or intimidation were made use of to influence and control their conduct, either during the journey to or after their arrival at nauvoo. said reynolds and wilson dined with said smith at his own house, and were hospitably entertained; and after dinner, say in two hours after the arrival of the party in said city, a writ of habeas corpus was issued by the municipal court of the said city of nauvoo in favor of said smith, which was served upon said reynolds. the said reynolds made return of the writ, together with the body of said smith, and alleged the causes of his capture and detention, at the same time denying the jurisdiction of the court, and alleging that he had been served with the prior writ of habeas corpus before mentioned. said reynolds remained in nauvoo, and a part of the time in the municipal court-room, and sometime after the examination of the writ of habeas corpus issued by the municipal court had commenced, and, as your affiants believe, during the whole sitting of the court on friday afternoon, the 30th of june, and then departed for carthage, after a patient examination of the fact and matter of law set forth in complainant's petition, which said examination lasted from friday afternoon till the next day, saturday, at night. the said smith was discharged as for defects in the warrant under which he had been arrested, and was imprisoned, as upon the merits of the case by the said {478} municipal court; and these affiants further say that said reynolds and wilson were, before they arrived at the city of nauvoo, and while they were there, assured by the said smith and many of the company who had traveled together from dixon, (these affiants among the number,) that they should be protected from violence; and that the said smith did publicly declare in nauvoo, to the people there assembled, that his honor was pledged that said reynolds should be protected from violence, and requested every one to preserve his pledge inviolate. these affiants state further that no violence or threats, to their knowledge or belief, were made use of towards the said reynolds or the said wilson, either before or after their arrival at nauvoo; but the numbers who met and accompanied the said smith and his escort on the journey, conducted themselves in an orderly and peaceable manner, and manifested only their attachment to said smith, and joy to find him safe in the custody of the laws of the state of illinois; all of which facts are true, to the best of the knowledge and recollection of the affiants. shepherd g patrick, cyrus walker, e. southwick harmon wasson. sworn to, etc. colonel markham, mr. sanger, and myself also made affidavits on the same subject. judge adams came from carthage and stated that wilson and reynolds were inciting the people to mobocracy, and sending a petition to governor ford for a posse to retake me. a petition to the governor, praying him not to issue any more writs, was immediately made out, and signed by about 150 citizens of nauvoo; and also a remonstrance against the carthage proceedings was gotten up. signed and forwarded the same to carthage by messrs. southwick and patrick. i directed the clerk to make a transcript of the proceedings before the municipal court, to forward to the governor, and to which he attached the following certificate:- _certification of documents_. i, james sloan, clerk of the municipal court of the city of nauvoo, illinois, do hereby certify that the foregoing hereunto attached papers {479} and documents--to wit, that the foregoing petition of joseph smith, sen., and warrant from the governor of the state of illinois, and commission issued by thomas reynolds, governor of the state of missouri, to joseph h. reynolds, and the writ of habeas corpus, and the return of the said joseph h. reynolds thereto, and endorsed thereon, are true copies of the papers and originals filed in this court, in the exparte case of joseph smith, sen., upon the petition of said smith, for a discharge from arrest on habeas corpus; and that the foregoing is a true copy of the true, full, and perfect record of the proceedings had in said case. in witness whereof, i have hereunto set my hand, and affixed the seal of said court, at the city of nauvoo, illinois, this third day of july, a.d., 1843. [l. s.] james sloan, clerk of the municipal court of the city of nauvoo, illinois. he also made a transcript of the ordinances relating to habeas corpus, and attached the following certificate:- i, james sloan, city recorder of the city of nauvoo, illinois, and clerk of the city council of said city, do hereby certify that the foregoing hereunto attached are true copies of the ordinances of said city, regulating the proceedings on writs of habeas corpus, the one passed the 8th day of august, a.d., 1842, and the other passed november 14, 1842, both of which said ordinances are unrepealed and now in force in said city. in witness whereof, i have hereunto set my hand and affixed the corporate seal of said city of nauvoo at said city, this 3rd day of july, a.d., 1843. [l. s.] james sloan, city recorder and clerk of the city council of the city of nauvoo, illinois. which documents were delivered to my lawyers, with instructions to see governor ford immediately. i had an interview with several pottawattamie chiefs, who came to see me during my absence. _interview with pottawattamie chiefs_. _(from wilford woodruff's journal.)_ the indian chiefs remained at nauvoo until the prophet returned and had his trial. during their stay they had a talk with hyrum smith {480} in the basement of the nauvoo house. wilford woodruff and some others were present. they were not free to talk, and did not wish to communicate their feelings until they could see the great prophet. at length, on the 2nd day of july, 1843, president joseph smith and several of the twelve met those chiefs in the court-room, with about twenty of the elders. the following is a synopsis of the conversation which took place as given by the interpreter:- the indian orator arose and asked the prophet if the men who were present were all his friends. answer--"yes." he then said--"we as a people have long been distressed and oppressed. we have been driven from our lands many times. we have been wasted away by wars, until there are but few of us left. the white man has hated us and shed our blood, until it has appeared as though there would soon be no indians left. we have talked with the great spirit, and the great spirit has talked with us. we have asked the great spirit to save us and let us live; and the great spirit has told us that he had raised up a great prophet, chief, and friend, who would do us great good and tell us what to do; and the great spirit has told us that you are the man (pointing to the prophet joseph). we have now come a great way to see you, and hear your words, and to have you to tell us what to do. our horses have become poor traveling, and we are hungry. we will now wait and hear your word." the spirit of god rested upon the lamanites, especially the orator. joseph was much affected and shed tears. he arose and said unto them: "i have heard your words. they are true. the great spirit has told you the truth. i am your friend and brother, and i wish to do you good. your fathers were once a great people. they worshiped the great spirit. the great spirit did them good. he was their friend; but they left the great spirit, and would not hear his words or keep them. the great spirit left them, and they began to kill one another, and they have been poor and afflicted until now. the great spirit has given me a book, and told me that you will soon be blessed again. the great spirit will soon begin to talk with you and your children. this is the book which your fathers made. i wrote upon it (showing them the book of mormon). this tells what you will have to do. i now want you to begin to pray to the great spirit. i want you to make peace with one another, and do not kill any more indians: it is not good. do not kill white men; it is not good; but ask the great spirit for what you want, and it will not be long before the great spirit will bless you, and you will cultivate the earth and build good houses like white men. we will give you something to eat and to take home with you." when the prophet's words were interpreted to the chiefs, they all {481} said it was good. the chief asked, "how many moons would it be before the great spirit would bless them?" he [joseph] told them, not a great many. at the close of the interview, joseph had an ox killed for them, and they were furnished with some more horses, and they went home satisfied and contented. [return of the _maid of iowa_ relief expedition.] about six p.m., the _maid of iowa_ returned to her landing at the nauvoo house. the company who had been on the expedition on board of her formed in a procession and walked up to my office, where they formed a hollow square, and sent in a deputation to me. as soon as i had bid them welcome, i opened the window of my office and requested that no man would leave the ground until i had spoken to them. my brother hyrum and i went into the hollow square and directed them not to allow their ranks to be broken. i then shook hands with each man, blessing them and welcoming them home. i then took off my hat and related to them how i was brought home to the midst of my friends, and how i regained my liberty. i feel, by the spirit of the lord, that if i had fallen into your hands that you would either have brought me safe home, or that we should all have died in a heap together. at this time, a well dressed man, a stranger, who had a cloak around him, broke through the south line of the ranks, when the orderly sergeant took the stranger by the nape of the neck and kicked him outside the ranks, telling him not to come in again. as soon as quiet was resumed, i continued my address to the company. about dusk i dismissed the company, blessing them in the name of the lord. my brother hyrum then blessed them also, commending them for their diligence and attention to the instructions given by him before their departure. the following is the report of their doings, as reported by daniel m. burbanks: {482} _burbanks' account of the maid of iowa expedition for the prophet's relief_. _sunday, june 25_.--the brethren were collecting through the night on the _maid of iowa_, and commenced making preparations for the trip, all hands uniting in loading the boat with firewood. _26th_.--about half-past eight a.m., president hyrum smith, in company with judge adams, came on board and instructed us to watch for the steamboats that may run up the illinois river; and if any persons were running brother joseph down the river, under any pretext whatever, as the _amaranth_ had carried the news to missouri that joseph smith was going to be tried at ottawa, and it had been reported that a company of men were armed in st. louis and had chartered a steamboat to run up to ottawa, there to seize joseph and kidnap him to missouri;--and if we saw such a boat, we were to rescue joseph, at all hazards and bring him to nauvoo. president hyrum then blessed the company in the name of the lord, and the _little maid_ started at a quarter-past nine a.m., down the mississippi river, with the following persons on board--namely, dan jones, captain of boat; daniel m. burbanks, first pilot; dimick b. huntington, mate; jonathan dunham, captain of company; george w. langley, lieutenant; john taylor, chaplain; john m. bernhisel, surgeon; john s. higbee, isaac higbee, lucius n. scovil, enoch m. king, lewis dunbar wilson, whitford g. wilson, bushrod w. wilson, john bair, ben rolfe, sylvester b. stoddard, james aikin, elijah averett, levi w. hancock, william meeks, calvin reed, robert c. moore, levi stewart, urban v. stewart, allen stout, welcome chapman, william s. yocum, thomas briley, henry j. young, james worthington, george w. thatcher, h. m. alexander, elbridge tufts, benjamin l. clapp, joseph c. kingsbury, a. young, john fido, john murdoch, john lytle, thomas carrico, e. j. sabin, daniel avory, h. b. m. jolley, j. f. lane, j. h. holmes, h. p. palmer, benjamin jones, robert c. egbert, tarlton lewis, r. a. allred, j. foutz, h. permain, john binby, george w. rosecran, and about twenty-five others whose names are not reported. at nine p.m., the boat turned the point of the bend and started up the illinois river. she did not stop until opposite diamond isle, about four o'clock on tuesday morning, 27th, where the company learned that the _chicago belle_ had passed up the illinois river the day previous with a large company of men, having a swivel gun on the forecastle, as they said, with the intention of taking joseph smith, at all hazards, and conveying him to missouri. the _maid_ next hailed at the erie landing, five miles above beardstown, where they were told that the _belle_ was twelve hours ahead, and {483} the company on board had left word that if the _maid of iowa_ followed, they would send the "mormon" boat and crew, with jo smith, to hell. the people advised the company on the _maid_ to return. stayed there half-an-hour to take in wood, and then continued our journey. _wednesday, 28th_.--at an hour before daybreak, passed pekin, and the _chicago belle_ aground in an island chute. when she saw us coming, she backed her star-board wheel and blocked up the passage. when the pilot of the _maid_ came near, he stopped his engine and hailed them with his speaking trumpet, requesting a passage. they inquired, "what boat is that?" and were told, the _maid of iowa_. they replied, "you cannot pass, and we will see you all d--d and in hell first." the pilot saw a little opening in the willows of about twelve feet wide on her left, and signaled for the engineer to put on all steam, and drove her through this narrow channel and a small tow head about five rods, tearing the willows down on each side with the guards and wheelhouse, the captain crying out all the time, "stop her!--stop her! for god's sake, stop her! you will smash the boat in pieces!" when the boat had headed round the _belle_, and was once more in deep water, the pilot stopped the engine and asked the captain, "what is the matter?" the captain was afraid, and said, "my god, you will smash the boat to pieces," and was answered, "all is safe, and we will go ahead," leaving the _belle_ still aground in the channel. then went to peoria, about ten miles; found jesse p. harmon and alanson ripley, who had come from the horsemen with an express instructing the company to proceed to the mouth of fox river. we took them on board and proceeded on our way. _thursday, 29th_.--arrived at peru, at ten a.m. there met william f. lane with an express from charles c. rich, reporting that the company who had joseph in charge had started from fox river for shokoquon, destined to run him through the iowa territory by that route, and then into missouri, as they had learned their way by the illinois river was blocked up by the_ maid of iowa_, and for the boat and company to return to quincy, and there await further orders. we immediately turned round, and on arriving at the mouth of spoon river, landed ripley and harmon, with instructions to pursue their journey by land to nauvoo. about one p.m., again overhauled the _chicago belle_ at the grand pass while they were wooding. they hailed us to inquire "if old jo was on board," and were answered, "it is none of your business," when another man on the hurricane deck of the _belle_ shouted, "hurrah, hurrah for old jo smith!" we continued our journey and again arrived at the mississippi at nine p.m. in rounding to, broke the tiller rope and came to an anchor; repaired the same, and then continued up the mississippi. {484} arrived at the island below quincy about eight p.m., on friday, 30th, when john taylor, jonathan dunham, dan jones, george w. langley, and daniel m. burbanks took the yawl and went up to quincy to learn the news and see if there was any excitement. they found all peace, then returned to the boat, got up steam, and went up to quincy, landing about midnight. _saturday, july 1st_.--about eight a.m., left quincy, after steaming about eight miles. sidney roberts and another messenger came in a skiff with a letter from hyrum, saying that joseph had arrived in nauvoo, and was going to be tried before the municipal court, and for us to hurry home as quick as possible. on reaching keokuk, the engineer, benjamin orum (who was not a member of the church) got dead drunk, when the first pilot turned engineer, and the second pilot took the wheel and run the boat over the rapids to nauvoo, [application for posse to retake the prophet.] colonel markham returned from carthage in the evening, and reported that on his arriving at carthage, he found that reynolds and wilson had filed their affidavits, that he (markham) had with armed force taken joseph smith out of their hands at the head of elleston grove, and that they had also got up a petition, which was signed by the inhabitants of carthage, and sent it to governor ford by the hands of reynolds and wilson, requesting him to raise a posse comitatus, and they would come to nauvoo and take me. they were to start by the mail early this morning; and markham requested jacob backenstos to go with the mail to governor ford and request him to suspend all proceedings until documents would be got to show the true state of the case. on going to the stage proprietor, he engaged and paid for a passage for one man. on their finding who was going, reynolds and wilson objected to his going; and that objection was accepted by the stage proprietor, although he had received the passage money. the proprietor then hired a horse from mr. hamilton for him [markham] to ride. _monday, july 3_.--i directed the twelve apostles to call {485} a special conference to choose elders to go into the different counties of illinois to preach the gospel and disabuse the public mind with regard to my arrest. elders brigham young, orson hyde, parley p. pratt, john taylor, george a. smith, wilford woodruff, and willard richards met at the grove with the elders, and it was decided that the following elders go on a special mission to the following counties in the state of illinois: _list of special missionaries_. elijah reed and jesse hitchcock, adams and pike; salmon warner and jeremiah curtis, calhoun and jersey; erastus h. derby, orson hyde, and george j. adams, lee; charles c. rich and harvey green, la salle and de calb; levi richards, luther a. jones, and e. robinson, joe davis; john murdock, vermillion; daniel avery, schuyler; zebedee coltrin, mcdonough; truman gillet, benjamin brown, and jesse w. crosby, cook; graham coltrin, fulton; john l. butler, hamilton; david lewis, wayne; james twist, bureau; george p. dykes and samuel brown, st. clair; pardon webb, will; e. m. webb, grundy; simeon dunn, warren; h. s. eldredge, mason; thomas dobson, tazewell; cyrus canfield, menard; jared carter, morgan; samuel james and j. c. wright, scott; luman h. calkins, white; j. m. king, mercer; daniel allen, rock island; u. c. nickerson, henry; alfred brown, putnam; priddy meeks, mccoupin; abel butterfield and j. h. van natta, winnebago; william nelson, iroquois; samuel russell, boone; levi stewart, franklin; william meeks, green; w. b. brink and george chamberlin, sangamon; jacob wiley, edwards; william s. covert, stark; m. f. bartlett and melvin wilbur, bond; john outhouse, alexander; cheney g. van buren, brown; james carroll, carroll; david jones, fayette; john lowry, munroe; urban v. stewart, williamson; james mcfate, montgomery; lyman o. littlefield, clinton; elisha h. groves, madison; theodore curtis, cass; samuel keele, jefferson; james hale, washington; george w. thatcher and john a. forgeus, hancock; jacob h. butterfield, henderson; george middah, clay; james m. munroe, crawford; ezra chase, coles; jesse chase, edgar; amos lewell, clark; john miller, whitesides; william martin, christian; reuben parkhurst, de witt; john keele, perry; george w. langley, johnson; james m. henderson, gallatin; james w. cummings, randolph; john workman, shelby; elijah fordham, knox; george w. pitkin and john wakefield, peoria. brigham young, president. w. richards, clerk. {486} about noon, general charles c. rich, with twenty-five men, returned, formed a square in front of my house, and sang a new song. i went out, shook hands with each individual, and blessed them in the name of the lord. the following is a report of their expedition: _report of relief expedition led by charles c. rich_. the detachment left the main body of the camp and started from mcqueen's mills about one a.m., on monday, the 26th of june, under the command of general rich, as follows:--c. c. rich, hosea stout, john pack, truman r. barlow, james w. cummings, daniel carnes, jesse p. harmon, alanson ripley, stephen abbott, charles w. hubbard, a. l. fullmer, joel e. terry, alfred brown, dr. josiah ells, william edwards, thomas woolsey, osmon m. duel, dr. samuel bennett,--babcock, isaiah whitesides, jesse b. nichols, stephen wilkinson, samuel gulley, and four or five others, on horses, with one baggage wagon drawn by two horses, with instructions to proceed to peoria, there cross the illinois river, and then proceed up the east side of the river on the main stage road leading from springfield to ottawa. we traveled till about three o'clock in the morning, when we halted for about an hour and put out a guard. at daybreak we again took up the line of march, and traveled through the day, mostly without a road, and the following night till near daybreak of the 27th, and again made a halt for an hour and passed through ellesville before sunrise. when going through that village, the people were opening their shops, and many persons came in their shirts to the windows. dr. ells and j. w. cummings were behind the company about six rods, when one man came running, full of anxiety, and inquired, "where in the world are you all going to?" dr. ells, who carried a very sanctified face, drawled out, "we're a-hunting a wheelbarrow's nest;" after which, we again resumed the march, about noon halted on the kic-a-poo creek, and sent hosea stout and a. l. fullmer to peoria to see lawyer charles c. ballance and obtain what information they could get from him; and about two p.m., crossed the illinois river at peoria, where we obtained supplies for our further journey. here we left jesse p. harmon and alanson ripley with instructions to hail the steamer _maid of iowa_, and procure what information they had of the whereabouts of brother joseph smith. the company after crossing the river, proceeded nearly due east, till they intersected the stage road running from springfield to ottawa, at a small town named washington, ten miles east of peoria. there we stopped for about an hour and fed our horses. at dusk we again resumed {487} the march on the stage road towards ottawa, and traveled about ten miles to black partridge point, and camped for the night. at daybreak of the 28th, we were on the march, traveled about 35 miles to the little town of magnolia, and halted for noon, where we fed ourselves and animals at the public house of captain william haws (the captain of a company in which hosea stout served in the black hawk war). we again resumed the march, and about dark camped about two miles below ottawa, near the illinois river, having traveled over 200 miles in two days and eighteen hours with the same horses, which had become very tired. general rich left the company about an hour before sunset, and about dusk crossed the illinois river into ottawa, and put up at brother sanger's. there he learned positively that joseph had come as far as pawpaw grove, where he was informed that judge caton was absent, and had returned to dixon and obtained another writ of habeas corpus, and had started in the direction of quincy, adams county; and also that lucien p. sanger had taken his stage-coach to convey brother joseph to quincy. when he had obtained this information, he left orders for the _maid of iowa_ to return with all speed to quincy. early on the morning of the 29th, general rich returned to his company and gave them the information, when the company started on their return for nauvoo, came as far as captain haws', and stayed all night. he gave us the use of the barn to sleep in. in conversing with the citizens of magnolia, they approbated our course, manifested a warm feeling, and offered to help us with their artillery company, if we needed their assistance. on the 30th we made a direct course for the narrows, four miles above peoria, where we recrossed the illinois river, and camped near the town. 1st july. we traveled forty miles and camped on a small creek near a farmhouse, where the entire company had an abundance of milk for the night. july 2nd. early in the morning, jesse b. nichols went into the village of gallsburg, waked up a blacksmith, and employed him to set a couple of horse-shoes. the blacksmith objected, saying it was sunday morning, and, being a professor of religion, he would not do it unless for double price, which nichols consented to give him. he went to the shop; and whilst setting the shoes, the company passed through, exciting considerable curiosity among the villagers. two of the brethren remained to accompany nichols. as he was about paying the blacksmith for the work, a presbyterian minister came up and said to him, "you ought to charge a dollar a shoe. these are mormons; and you, who are a church member, have been shoeing this mormon's horse on {488} sunday; and you ought to be brought before the church for doing it." upon which, the blacksmith demanded two dollars for his work instead of one as agreed before. nichols handed him one dollar, the priest telling the blacksmith he ought not to take it--that joe smith was an impostor, and ought to be hung. the son of vulcan, however, took the dollar, but demanded more; upon which nichols mounted his horse and left, amid the loud cheers of a number of spectators. we continued our journey to la harpe, where we learned the full particulars of brother joseph's safe arrival and trial before the municipal court, when we made merry, composed a song, and danced, and proceeded to nauvoo. during the entire journey the heat was extremely oppressive; and as the necessity of the case was very urgent, we had not time to sleep. it may be safely said to be one of the most rapid, fatiguing marches that is on record, having traveled with the same horses about 500 miles in seven days. another copy of the remonstrance to the governor against his sending an armed force was made out and taken to the porch of the temple, where it was signed in the course of the day by about 900 persons. _tuesday, 4_.--about one a.m., messrs. walker, patrick, southwick, markham, and lucien woodworth started for springfield, carrying with them the affidavits, petition, and the doings of the municipal court. [fourth of july celebration at nauvoo.] at a very early hour people began to assemble at the grove, and at eleven o'clock near 13,000 persons had congregated, and were addressed in a very able and appropriate manner by elder orson hyde, who has recently been appointed on a mission to st. petersburg, russia. a constant accession of numbers swelled the congregation to 15,000 as near as could be estimated. at two p.m., they were again addressed by elder parley p. pratt on redemption, in a masterly discourse, when i made some remarks. the following is the report of the speech by wilford woodruff: {489} _the prophet's speech--politics and military organization at nauvoo_. if the people will give ear a moment, i will address them with a few words in my own defense in relation to my arrest. in the first place, i will state to those that can hear me that i never spent more than six months in missouri, except while in prison. while i was there, i was at work for the support of my family. i never was a prisoner of war during my stay, for i had nothing to do with war. i never took up a pistol, gun or sword: and the most that has been said on this subject by the missourians is false. i have been willing to go before any governor, judge, or tribunal where justice would be done, and have the subject investigated. i could not have committed treason in that state while i resided there, for treason in missouri consists in levying war against the state or adhering to her enemies. missouri was at peace, and had no enemy that i could adhere to, had i been disposed; and i did not make war, as i had no command or authority, either civil or military, but only in spiritual matters, as a minister of the gospel. this people was driven from that state by force of arms, under the exterminating order of governor boggs. i have never committed treason. the people know very well i have been a peaceable citizen; but there has been a great hue and cry about governor boggs being shot. no crime can be done, but it is laid to me. here i was again dragged to the united states court and acquitted on the merits of the case, and now it comes again. but as often as god sees fit for me to suffer, i am ready; but i am as innocent of the crimes alleged against me as the angels in heaven. i am not an enemy to mankind, i am a friend to mankind. i am not an enemy to missouri, nor to any governor or people. as to the military station i hold, the cause of my holding it is as follows: when we came here the state required us to bear arms and do military duty according to law; and as the church had just been driven from the state of missouri, and robbed of all their property and arms, they were poor and destitute of arms. they were liable to be fined for not doing duty when they had not arms to do it with. they came to me for advice, and i advised them to organize themselves into independent companies and demand arms of the state. this they did. again: there were many elders having license to preach, which by law exonerated them from military duty; but the officers would not release them on this ground. i then told the saints that though i was clear from military duty by law, in consequence of lameness in one of my legs, yet i would set them the example and would do duty myself. they then said they were willing to do duty, if they could be formed into an independent company, and i could be at their head. this is the origin of {490} the nauvoo legion and of my holding the office of lieutenant-general. all the power that i desire or have sought to obtain has been the enjoyment of the constitutional privilege for which my fathers shed their blood, of living in peace in the society of my wife and children, and enjoying the society of my friends and that religious liberty which is the right of every american citizen, of worshiping according to the dictates of his conscience and the revelations of god. with regard to elections, some say all the latter-day saints vote together, and vote as i say. but i never tell any man how to vote or whom to vote for. but i will show you how we have been situated by bringing a comparison. should there be a methodist society here and two candidates running for office, one says, "if you will vote for me and put me in governor, i will exterminate the methodists, take away their charters," &c. the other candidate says, "if i am governor, i will give all an equal privilege." which would the methodists vote for? of course they would vote _en masse_ for the candidate that would give them their rights. thus it has been with us. joseph duncan said if the people would elect him he would exterminate the mormons, and take away their charters. as to mr. ford, he made no such threats, but manifested a spirit in his speeches to give every man his rights; hence the members of the church universally voted for mr. ford and he was elected governor. but he has issued writs against me the first time the missourians made a demand for me, and this is the second one he has issued for me, which has caused me much trouble and expense. president smith also rehearsed the account of his being taken by reynolds and wilson, and the unlawful treatment he received at their hands. the multitude gave good attention and much prejudice seemed to be removed. [nauvoo's visitors.] three steamers arrived in the afternoon; one from st. louis, one from quincy and one from burlington, bringing from eight hundred to a thousand ladies and gentlemen. on the arrival of each boat, the people were escorted by the nauvoo band to convenient seats provided for them, and were welcomed by the firing of cannon, which brought to our minds the last words of the patriot jefferson, "let this day be celebrated by the firing of cannon," &c. the visitors and saints appeared to be highly gratified. {491} a collection was taken in the morning to assist elder hyde to build his house; and in the afternoon elder hyde on his own responsibility, proposed a collection to assist me in bearing the expenses of my persecution. the meeting closed about 7 p.m. the day was pleasant, sky clear, and nothing tended to disturb the peace. i extract from the _quincy whig_. _report of the fourth of july celebration at nauvoo--the quincy whig_. i left quincy on the glorious fourth, on board the splendid steamer _annawan_, captain whitney, in company with a large number of ladies and gentlemen of this city, on a pleasure excursion to the far-famed city of nauvoo. the kindness of the officers of the boat and the hearty welcome received from the citizens of nauvoo on our arrival there, induced me to return to each and all of them my own and the thanks of every passenger on board the _annawan_, and i am sure all alike feel grateful for the pleasure they experienced. we left quincy at half-past eight, and reached nauvoo at about two o'clock p.m., where we received an invitation from the prophet to attend the delivering of an oration, which was accepted; and two companies of the legion were sent to escort us to the grove (on the hill near the temple), where the oration was to be delivered. when we reached the brow of the hill, we received a salute from the artillery there stationed, and proceeded on to the grove, where we were welcomed in a cordial and happy manner by the prophet and his people. the large concourse of people assembled to celebrate the day which gave birth to american independence, convinced me that the mormons have been most grossly slandered, and that they respect, cherish and love the free institutions of our country, and appreciate the sacrifice and bloodshed of those patriots who established them. i never saw a more orderly, gentlemanly and hospitable people than the mormons, nor a more interesting population, as the stirring appearance of their city indicates. nauvoo is destined to be, under the influence and enterprise of such citizens as it now contains, and her natural advantages, a populous, wealthy and manufacturing city. the services of the day were opened by a chaste and appropriate prayer by an elder whose name i do not know, which was followed by rich strains of vocal and instrumental music. then followed the oration which was an elegant, eloquent and pathetic one, as much so as i ever heard on a similar occasion. we started home about six o'clock, all evidently much pleased {492} with nauvoo, and gratified by the kind reception of her citizens. a citizen of quincy. _wednesday, 5_.--i called in the office and heard the testimony of my brother hyrum before the municipal court read. judge adams and esquire southwick returned from warsaw; found but little excitement there. esquire southwick wrote a piece for the warsaw paper in my defense, and the justice of the decision of the municipal court. the remainder of the day i was at home. _thursday 6_.--i remained at home all day. governor ford wrote the following letter: _letter of governor ford to sheriff reynolds replying to a petition for military force to re-arrest the prophet._ executive department, springfield, july 6, 1843. _joseph h. reynolds, esq_.: sir:--i have received your petition for a detachment of illinois militia to assist you in retaking joseph smith, junior, representing him to have escaped from your custody after having been arrested on a warrant granted for his apprehension. i have also received a remonstrance and some affidavits adverse to the prayer of your petition. i have also to inform you that i had heard, before your arrival in this city, of the escape of smith, and rumors that he had been rescued by a military force. deeming these remarks of sufficient importance to justify me in so doing, i did, on the 4th day of this present month, dispatch a trusty and competent person as my agent to collect information of the various matters contained in your petition; and you will, i hope, at once see the propriety of all action being suspended on my part until i can receive the most authentic and unquestionable information as to the movements complained of. i am, most respectfully, your obedient servant, thomas ford. and endorsed on the back of it: mr. backenstos:--the annexed letter to joseph h. reynolds is all the answer which i can at present make to either of the parties touching {493} his application for a detachment of militia to assist him in retaking joseph smith, said to be a fugitive from justice. i have the honor to be, very respectfully, your obedient servant, thomas ford. _friday, 7_.--mr. braman, a messenger from the governor, arrived in nauvoo, requesting a copy of all the testimony that was given before the municipal court and other affidavits concerning the expulsion of the mormons from missouri. i therefore employed james sloan, samuel gulley, george walker and joseph m. cole, in addition to my other clerks, who sat up all night to copy the testimony. in addition to the above i made the following affidavit: _joseph smith's affidavit on the troubles in missouri, sent to governor ford_. state of illinois, hancock county. ss. personally appeared before me, ebenezer robinson, a notary public within and for said county, joseph smith, senior; who being duly sworn, says that in the year 1838 he removed with his family to the state of missouri; that he purchased land and became a resident of caldwell county; that he was an elder and teacher of the church of latter-day saints; that the religious society of which he was an elder numbered several thousand people, who were remarkably industrious in their habits, quiet in their manners and conscientious observers of the laws; that they had been for some years prior to his removal thither purchasing and improving lands, and were possessed of a vast amount of property, probably to the amount of $3,500,000 of real and personal estate; that prejudices had for a long time existed in the minds of the rough and uncultured people by whom his people were surrounded, on account of their peculiar religious views and their different habits of life; that in the summer of 1838 the prejudice of the people against the deponent and his associates became great; that while in the peaceful pursuit of their labors upon their own farms, without any violence or aggression on their part, they were frequently attacked by armed mobs, their houses burned, their cattle stolen, their goods burned and wasted, many inoffensive people murdered, whole families driven out and dispersed over the country at inclement seasons, and every barbarity {494} which the ingenuity and malice of mobs could devise inflicted upon them. these scenes of violence raged unchecked by the civil authorities, and many officers of the state of missouri were open leaders of the mob and shared in its crimes. the armed militia of the state were arrayed, without authority of law, for the purpose of driving the deponent and his inoffensive people out of the state, or of exterminating them if they should remain within it. (for proof of this fact see the order of governor boggs, dated october 27, 1838, sent herewith). that this deponent and his people received notices, warnings and orders from the civil and military officers of missouri, as well as from mobs who co-operated with them, to leave the state, and were threatened with death if they refused: that this deponent with others was taken prisoner by an armed mob, and oppressed, imprisoned, and carried from place to place, without authority of law. that his whole people, comprising at least 15,000 people, were driven out like wild beasts, that hundreds were murdered by shooting, stabbing and beating, and having their brains beaten out with clubs. great numbers were starved to death; many died from fatigue and hardship in the fields; women were ravished, children murdered, and every cruelty inflicted. this deponent with his comrades was imprisoned about six months and until nearly all his people were driven out of the state; that they were then, by order of the officers of the state, set at liberty and ordered to flee from the state. that, after they were released, they were pursued by armed men, who endeavored to shoot them; and they thus were pursued out of the state, and were in peril of their lives as long as they remained within its limits. and this deponent says that he never committed any crime against the laws of missouri; that he never commanded or controlled any military or other force; that he never left the state voluntarily, and hoped to be permitted to enjoy his rights, property and liberty, like other peaceable citizens; but that he was driven out by force directed by the officers and approved by the legislature of missouri; and that the lands and houses which his people had purchased and improved are now in many cases occupied and enjoyed by the very men who composed the mobs who dispossessed them; and he believes that the desire of plunder was one of the inducements which led to the great wrongs which his people have suffered. and he further says that the recent requisition made upon the governor of illinois, upon which a warrant for his arrest has been issued, has its origin in the proceedings before recited, in which this deponent, instead of being a "fugitive" from the justice of missouri, was driven at the point of the bayonet beyond its borders; and that since such expulsion he has not been within the limits of missouri. {495} wherefore he prays that, upon examination of the premises, the governor of illinois will cause the writ issued by him to be revoked, and this deponent released from further proceedings in the premises. joseph smith. sworn to and subscribed before me this 7th day of july, a.d. 1843. given under my hand and notarial seal, the day and year last written. [l. s.] ebenezer robinson, notary public. hancock county, illinois. also caleb baldwin and alanson ripley joined me in the following: _supplementary affidavits_. state of illinois, hancock county. ss. personally came before ebenezer robinson, a notary public in and for said county, caleb baldwin who being sworn, says that after the arrest of himself and others as mentioned in the foregoing affidavit, he went to judge austin a. king, and asked judge king to grant him a fair trial at law, saying that with the result of such a trial, he would be satisfied. but judge king answered that "there was no law for the mormons;" that "they must be exterminated;" that the prisoners, this deponent smith and others, must die; but that some people, as women and children, would have the privilege of leaving the state, but there was no hope for them. he told judge king that his family, composed of helpless females, had been plundered and driven out into the prairie; and asked judge king what he should do. to which judge king answered, that if he would renounce his religion and forsake smith, he would be released and protected. that the same offer was made to the other prisoners; all of whom, however, refused to do so, and were in reply told that they would be put to death. alanson ripley, being in like manner sworn, says that the same offer was made to him by mr. birch, the prosecuting attorney, that if he would forsake the mormons, he should be released and restored to his home, and suffered to remain; to which he returned an answer similar to that of mr. baldwin. joseph smith, being in like manner sworn, says that he and mr. baldwin were chained together at the time of the conversation above recited by mr. baldwin; which conversation he heard, and which is correctly {496} stated above; but that no such offer was made to him, it being understood for certain that he was to be shot. joseph smith, caleb baldwin, alanson ripley. sworn to and subscribed before me, this 7th day of july, a.d. 1843. given under my hand and notarial seal, the day and year last written. [l. s.] ebenezer robinson. notary public, hancock county, illinois. afterwards caleb baldwin, lyman wight, parley p. pratt, hyrum smith, james sloan, alexander mcrae, and dimick b. huntington joined me in the following affidavit: state of illinois, hancock county. ss. personally appeared before ebenezer robinson, a notary public within and for said county, the undersigned citizens of said county; who, being first duly severally sworn according to law upon said oath, depose and say that the said affiants were citizens and residents of caldwell county and the adjoining counties in the state of missouri during the years a.d. 1837, 1838, and a part of a.d. 1839. that said affiants were personally conversant with and sufferers in the scenes and troubles usually denominated the mormon war in missouri. that governor boggs, the acting executive officer of said state, together with major-general atchison and brigadier-general doniphan, and also the authorities of the counties within which the mormons resided, repeatedly by direct and public orders and threats commanded every mormon in the state, joseph smith, their leader included, to leave the state, on peril of being exterminated. that the arrest of said smith in the month of november, a.d. 1838, was made without authority, color, or pretended sanction of law; said arrest having been made by a mob, by which said smith, among others, was condemned to be shot; but which said sentence was finally revoked. said mob, resolving itself into a pretended court of justice without the pretended sanction of law, then and there made out the charges and procured the pretended conviction for the same which are mentioned in the indictment against the said smith; by virtue of which he, the said smith, on the requisition of the executive of missouri, has been recently arrested by the order of his excellency, thomas ford, governor of the state of illinois. said affiants further state that they were imprisoned with the said {497} joseph smith, when they and the said smith were delivered into the hands of a guard to be conducted out of the state of missouri, and by said guard, by the order and direction of the authorities of said counties where said mormons were arrested and confined, and by order of the governor of the state of missouri, were set at large, with directions to leave the state without delay. that said joseph smith and his affiants were compelled to leave the state for the reasons above mentioned, and would not and did not leave said state for any other cause or reason than that they were ordered and driven from the state of missouri by the governor and citizens thereof. and further say not. caleb baldwin, lyman wight, parley p. pratt, hyrum smith, james sloan, alexander mcrae, dimick b. huntington. sworn to before me, and subscribed in my presence, this 7th day of july, a.d. 1843. in testimony whereof, i hereunto set my hand and affix my notarial seal at my office in nauvoo, this 7th day of july, a.d. 1843. ebenezer robinson, notary public, hancock county, illinois.[a] [footnote a: the affidavits on missouri troubles supplement those on the same subject published in the appendix to volume iii of this work. taken together they comprise a somewhat exhaustive history of the latter-day saints in the state of missouri.] about four p.m. elders brigham young, wilford woodruff, george a. smith and eli p. maginn, started on the steamer _rapids_ on their eastern mission. _saturday, 8_.--municipal court sat and approved of the copies of the evidence heard on the habeas corpus and revised it for the press. in the afternoon shadrach roundy started with the affidavits of hyrum smith, parley p. pratt, brigham young, lyman wight, and g. w. pitkin, to carry to the governor. bishop miller arrived from the pinery with one hundred and fifty-seven thousand feet of lumber, and seventy thousand shingles for the temple. elders young, woodruff, and smith arrived at st. louis, and reshipped on board the _lancet_ for cincinnati. {498} chapter xxvi. discourse of the prophet--his love for mankind--presentation of the documents of the late trial to governor ford--revelation on the eternity of the marriage covenant and plurality of wives. _sunday, july 9, 1843_.--meeting at the grove in the morning. i addressed the saints. [the following is a brief synopsis, as reported by dr. willard richards:] _the cause of the prophet's success--love for his fellow-man_. joseph remarked that all was well between him and the heavens; that he had no enmity against any one; and as the prayer of jesus, or his pattern, so prayed joseph--"father, forgive me my trespasses as i forgive those who trespass against me," for i freely forgive all men. if we would secure and cultivate the love of others, we must love others, even our enemies as well as friends. sectarian priests cry out concerning me, and ask, "why is it this babbler gains so many followers, and retains them?" i answer, it is because i possess the principle of love. all i can offer the world is a good heart and a good hand. the saints can testify whether i am willing to lay down my life for my brethren. if it has been demonstrated that i have been willing to die for a "mormon." i am bold to declare before heaven that i am just as ready to die in defending the rights of a presbyterian, a baptist, or a good man of any other denomination; for the same principle which would trample upon the rights of the latter-day saints would trample upon the rights of the roman catholics, or of any other denomination who may be unpopular and too weak to defend themselves. it is a love of liberty which inspires my soul--civil and religious liberty to the whole of the human race. love of liberty was diffused into my soul by my grandfathers[a] while they dandled me on their knees; and shall i want friends? no. [footnote a: revolutionary ancestors of the prophet.] {499} the inquiry is frequently made or me, "wherein do you differ from others in your religious views?" in reality and essence we do not differ so far in our religious views, but that we could all drink into one principle of love. one of the grand fundamental principles or "mormonism" is to receive truth, let it come from whence it may. we believe in the great eloheim who sits enthroned in yonder heavens. so do the presbyterians. if a skilful mechanic, in taking a welding heat, uses borax, alum, etc., and succeeds in welding together iron or steel more perfectly then any other mechanic, is he not deserving of praise? and if by the principles of truth i succeed in uniting men of all denominations in the bonds of love, shall i not have attained a good object? if i esteem mankind to be in error, shall i bear them down? no. i will lift them up, and in their own way too, if i cannot persuade them my way is better; and i will not seek to compel any man to believe as i do, only by the force of reasoning, for truth will cut its own way. do you believe in jesus christ and the gospel of salvation which he revealed? so do i. christians should cease wrangling and contending with each other, and cultivate the principles of union and friendship in their midst; and they will do it before the millennium can be ushered in and christ takes possession of his kingdom. "do you believe in the baptism of infants?" asks the presbyterian. no. "why?" because it is nowhere written in the bible. circumcision is not baptism, neither was baptism instituted in the place of circumcision. baptism is for remission of sins. children have no sins. jesus blessed them and said, "do what you have seen me do." children are all made alive in christ, and those of riper years through faith and repentance. so far we are agreed with other christian denominations. they all preach faith and repentance. the gospel requires baptism by immersion for the remission of sins, which is the meaning of the word in the original language--namely, to bury or immerse. we ask the sects, do you believe this? they answer, no. i believe in being converted. i believe in this tenaciously. so did the apostle peter and the disciples of jesus. but i further believe in the gift of the holy ghost by the laying on of hands. evidence by peter's preaching on the day of pentecost, acts 2:38. you might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the holy ghost. baptism by water is but half a baptism, and is good for nothing without the other half--that is, the baptism of the holy ghost. the savior says, "except a man be born of water and of the spirit, he cannot enter into the kingdom of god." "though we or an {500} angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed," according to galatians 1:8. i am free today. messengers have returned with offers of peace from the governor. [sidenote: markham outwits sheriffs reynolds and wilson.] this morning, [the 9th of july] esquire patrick and colonel markham returned from springfield. markham stated that on the 4th they drove to beardstown, hired fresh horses, and got to springfield, 124 miles, about seven on the morning of the 5th, about two hours in advance of the carthage mail, carrying reynolds and wilson, and ready with the documents to see the governor. the affidavits were in the possession of cyrus walker, who refused to give them up, on account of a political squib in the _state register_, charging walker with making capital stock out of my arrest to favor his election to congress. markham then demanded them as my agent, telling him that, if he would not give them up, he would take them from him. walker then turned and said, "i will do my duty, if it takes my head," and then went with markham and delivered the papers to the governor. when they received the decision of the governor, they started on their return home. when they returned to rushville, they learned that general moses wilson[b] had been staying there two or three weeks, with ten or twelve men, waiting for an opportunity of transporting me to jackson county, and had only left there the morning previous, when they learned the decision of governor ford. [footnote b: this was the gen. moses wilson who was active in the missouri persecutions of the saints, see vol. ii, pp. 46, 191. also autobiography of parley p. pratt. edition of 1874, chapt. xxi, affidavit. hist. of the church, vol. iii, appendix.] in the evening, shadrach roundy started for springfield, to carry further affidavits and see governor ford. _monday, 10_.--i rode out with emma to the farm. _tuesday, 11_.--i rode out with my family in the carriage. _wednesday, 12_.--i received the following revelation in {501} the presence of my brother hyrum and elder william clayton:- _revelation on the eternity of the marriage covenant, including the plurality of wives. given through joseph, the seer, in nauvoo, hancock county, illinois, july 11th, 1843.[c]_ [footnote c: doctrine and covenants, section 132. for a treatise on the date of publication and authorship of this revelation see introduction to this volume.] verily thus saith the lord unto you my servant joseph, that inasmuch as you have inquired of my hand to know and understand wherein i the lord justified my servants abraham, isaac, and jacob, as also moses, david, and solomon my servants, as touching the principle and doctrine of their having many wives and concubines; behold and lo, i am the lord thy god, and will answer thee as touching this matter. therefore prepare thy heart to receive and obey the instructions which i am about to give unto you; for all those who have this law revealed unto them must obey the same; for, behold, i reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory; for all who will have a blessing at my hands shall abide the law which was appointed for that blessing and the conditions thereof, as were instituted from before the foundation of the world: and as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the lord god. and verily i say unto you, that the conditions of this law are these: all covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations that are not made and entered into and sealed by the holy spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment, through the medium of mine anointed, whom i have appointed on the earth to hold this power, (and i have appointed unto my servant joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred,) are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead. behold, mine house is a house of order, saith the lord god, and not a house of confusion. will i accept of an offering, saith the lord, that is not made in my name? or will i receive at your hands that which i have not appointed? and will i appoint unto you, saith the lord, except {502} it be by law, even as i and my father ordained unto you before the world was? i am the lord thy god, and i give unto you this commandment, that no man shall come unto the father but by me, or by my word, which is my law, saith the lord; and everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the lord your god; for whatsoever things remain are by me, and whatsoever things are not by me shall be shaken and destroyed. therefore, if a man marry him a wife in the world, and he marry her not by me nor by my word, and he covenant with her so long as he is in the world, and she with him, their covenant and marriage are not of force when they are dead and when they are out of the world; therefore they are not bound by any law when they are out of the world: therefore, when they are out of the world, they neither marry nor are given in marriage, but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more and an exceeding and an eternal weight of glory: for these angels did not abide my law; therefore they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not gods, but are angels of god for ever and ever. and again, verily i say unto you, if a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me or by my word, which is my law, and is not sealed by the holy spirit of promise, through him whom i have anointed and appointed unto this power, then it is not valid, neither of force, when they are out of the world, because they are not joined by me, saith the lord, neither by my word. when they are out of the world it cannot be received there, because the angels and the gods are appointed there, by whom they cannot pass: they cannot, therefore, inherit my glory, for my house is a house of order, saith the lord god. and again, verily i say unto you, if a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the holy spirit of promise, by him who is anointed, unto whom i have appointed this power and the keys of this priesthood, and it shall be said unto them, ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths; then shall it be written in the lamb's book of life, that he shall commit no murder, whereby to shed innocent blood; and if ye abide in my covenant, and commit no murder whereby {503} to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time and through all eternity, and shall be of full force when they are out of the world; and they shall pass by the angels and the gods which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads; which glory shall be a fullness and a continuation of the seeds for ever and ever. then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue. then shall they be above all, because all things are subject unto them. then shall they be gods, because they have all power, and the angels are subject unto them. verily, verily, i say unto you, except ye abide my law, ye cannot attain to this glory; for strait is the gate and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world, neither do ye know me. but if ye receive me in the world, then shall ye know me, and shall receive your exaltation, that where i am, ye shall be also. this is eternal lives, to know the only wise and true god, and jesus christ whom he hath sent. i am he. receive ye, therefore, my law. broad is the gate and wide the way that leadeth to the deaths; and many there are that go in thereat, because they receive me not, neither do they abide in my law. verily, verily, i say unto you, if a man marry a wife according to my word, and they are sealed by the holy spirit of promise, according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant whatever and all manner of blasphemies, and if they commit no murder, wherein they shed innocent blood,--yet they shall come forth in the first resurrection, and enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of satan, unto the day of redemption; saith the lord god. the blasphemy against the holy ghost, which shall not be forgiven in the world, nor out of the world, is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death, after ye have received my new and everlasting covenant, saith the lord god; and he that abideth not this law can in nowise enter into my glory, but shall be damned, saith the lord. i am the lord thy god, and will give unto thee the law of my holy priesthood, as was ordained by me and my father before the world was. abraham received all things, whatsoever he received by revelation and commandment, by my word, saith the lord, and hath entered into his exaltation, and sitteth upon his throne. {504} abraham received promises concerning his seed and of the fruit of his loins,--from whose loins ye are--viz., my servant joseph,--which were to continue so long as they were in the world; and as touching abraham and his seed out of the world, they should continue: both in the world and out of the world should they continue as innumerable as the stars; or, if ye were to count the sand upon the sea shore, ye could not number them. this promise is yours also, because ye are of abraham, and the promise was made unto abraham; and by this law are the continuation of the works of my father, wherein he glorifieth himself. go ye, therefore, and do the works of abraham; enter ye into my law, and ye shall be saved. but if ye enter not into my law, ye cannot receive the promises of my father, which he made unto abraham. god commanded abraham, and sarah gave hagar to abraham to wife. and why did she do it? because this was the law; and from hagar sprang many people. this, therefore, was fulfilling, among other things, the promises. was abraham therefore under condemnation? verily, i say unto you, nay: for i the lord commanded it. abraham was commanded to offer his son isaac; nevertheless, it was written, thou shalt not kill. abraham, however, did not refuse, and it was accounted unto him for righteousness. abraham received concubines, and they bare him children, and it was accounted unto him for righteousness, because they were given unto him, and he abode in my law; as isaac also and jacob did none other things than that which they were commanded, and because they did none other thing than that which they were commanded they have entered into their exaltation, according to the promises, and sit upon thrones, and are not angels, but are gods. david also received many wives and concubines, and also solomon, and moses my servant, as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin, save in those things which they received not of me. david's wives and concubines were given unto him of me, by the hand of nathan my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me, save in the case of uriah and his wife; and therefore he hath fallen from his exaltation and received his portion; and he shall not inherit them out of the world, for i gave them unto another, saith the lord. i am the lord thy god, and i gave unto thee, my servant joseph, an appointment, and restore all things. ask what ye will, and it shall be given unto you, according to my word. and as ye have asked concerning adultery, verily, verily, i say unto you, if a man receiveth a wife in the new and everlasting covenant, and if she be with another man, and i have not appointed unto her by the holy anointing, she hath committed {505} adultery, and shall be destroyed. if she be not in the new and everlasting covenant, and she be with another man, she has committed adultery; and if her husband be with another woman, and he was under a vow, he hath broken his vow and hath committed adultery; and if she hath not committed adultery, but is innocent, and hath not broken her vow, and she knoweth it, and i reveal it unto you, my servant joseph, then shall you have power, by the power of my holy priesthood to take her and give her unto him that hath not committed adultery, but hath been faithful; for he shall be made ruler over many; for i have conferred upon you the keys and power of the priesthood, wherein i restore all things, and make known unto you all things in due time. and verily, verily, i say unto you, that whatsoever you seal on earth shall be sealed in heaven; and whatsoever you bind on earth, in my name and by my word, saith the lord, it shall be eternally bound in the heavens; and whosoever sins you remit on earth shall be remitted eternally in the heavens; and whosoever sins you retain on earth shall be retained in heaven. and again, verily i say, whomsoever you bless i will bless; and whomsoever you curse i will curse, saith the lord; for i the lord am thy god. and again, verily i say unto you, my servant joseph, that whatsoever you give on earth, and to whomsoever you give any one on earth by my word and according to my law, it shall be visited with blessings, and not cursings, and with my power, saith the lord, and shall be without condemnation on earth and in heaven; for i am the lord thy god, and will be with thee, even unto the end of the world and through all eternity; for verily i seal upon you your exaltation, and prepare a throne for you in the kingdom of my father, with abraham your father. behold, i have seen your sacrifices, and will forgive all your sins. i have seen your sacrifices, in obedience to that which i have told you. go, therefore; and i make a way for your escape, as i accepted the offering of abraham of his son isaac. verily, i say unto you, a commandment i give unto mine handmaid, emma smith, your wife, whom i have given unto you, that she stay herself, and partake not of that which i commanded you to offer unto her; for i did it, saith the lord, to prove you all, as i did abraham, and that i might require an offering at your hand, by covenant and sacrifice; and let mine handmaid, emma smith, receive all those that have been given unto my servant joseph, and who are virtuous and pure before me: and those who are not pure, and have said they were pure, shall be destroyed, saith the lord god; for i am the lord thy god, and ye shall obey my voice: and i give unto my servant joseph that he {506} shall be made ruler over many things, for he hath been faithful over a few things; and from henceforth i will strengthen him. and i command mine handmaid, emma smith, to abide and cleave unto my servant joseph, and to none else. but if she will not abide this commandment, she shall be destroyed, saith the lord; for i am the lord thy god, and will destroy her, if she abide not in my law: but if she will not abide this commandment, then shall my servant joseph do all things for her, even as he hath said; and i will bless him, and multiply him, and give unto him an hundredfold, in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds. and again, verily i say, let mine handmaid forgive my servant joseph his trespasses, and then shall she be forgiven her trespasses, wherein she has trespassed against me; and i the lord thy god will bless her, and multiply her, and make her heart to rejoice. and again, i say, let not my servant joseph put his property out of his hands, lest an enemy come and destroy him, for satan seeketh to destroy; for i am the lord thy god, and he is my servant; and behold and lo, i am with him, as i was with abraham thy father, even unto his exaltation and glory. now, as touching the law of the priesthood, there are many things pertaining thereunto. verily, if a man be called of my father, as was aaron, by mine own voice, and by the voice of him that sent me, and i have endowed him with the keys of the power of this priesthood, if he do anything in my name, and according to my law, and by my word, he will not commit sin, and i will justify him. let no one, therefore, set on my servant joseph; for i will justify him; for he shall do the sacrifice which i require at his hands for his transgressions, saith the lord your god. and again, as pertaining to the law of the priesthood, if any man espouse a virgin, and desire to espouse another, and the first give her consent, and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery, for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else: and if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him: therefore is he justified. but if one or either of the ten virgins, after she is espoused, shall be with another man, she has committed adultery, and shall be destroyed; for they are given unto him to multiply and replenish the earth, according to my commandment, and to fulfill the promise which was given by my father before the foundation of the world, and for their exaltation in the eternal worlds, that they may bear the souls of men, for herein is the work of my father continued, that he may be glorified. {507} and again, verily, verily i say unto you, if any man have a wife who holds the keys of this power, and he teaches unto her the law of my priesthood as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the lord your god, for i will destroy her; for i will magnify my name upon all those who receive and abide in my law. therefore, it shall be lawful in me, if she receive not this law, for him to receive all things whatsoever i, the lord his god, will give unto him, because she did not believe and administer unto him according to my word; and she then becomes the transgressor, and he is exempt form the law of sarah, who administered unto abraham according to the law, when i commanded abraham to take hagar to wife. and now, as pertaining to this law, verily, verily i say unto you, i will reveal more unto you hereafter; therefore let this suffice for the present. behold, i am alpha and omega. amen. hyrum took the revelation and read it to emma. i directed clayton to make out deeds of certain lots of land to emma and the children. i extract from the _neighbor_:- _editorial_. joseph smith is at nauvoo in peace, quietly pursuing his own business; where we hope he will long remain free from the power of his inhuman persecutors. the testimony already given[d] needs no comment. it shows but too plainly the inhumanity, recklessness, barbarism, and lawlessness of the state of missouri; and we could wish, for the sake of humanity, for the sake of suffering innocence, and for the sake of our honored institutions, that our nation's escutcheon had never been stained by the inhuman acts and bloody deeds of missouri, and that the non-efficiency of the nation to execute law had not been so fully developed. but it is too true, we have witnessed most of the things mentioned by mr. smith, and we have also witnessed the carelessness and apathy of congress on this subject, or their inefficiency to remedy the evil; the which, had it been fully investigated, and the perpetrators of those damning crimes brought to condign punishment, it would have exposed a blacker history than ever was written of any pagan, not to say christian nation, and would have exposed half of that state to the charge of treason, murder, robbery, arson, burglary, and extermination. [footnote d: this has reference to the testimony of hyrum smith published in the same issue of the _neighbor_ in which the editorial appeared. the late president john taylor was the editor.] {508} as it is, the blood of the innocent yet cries for vengeance; and if it overtakes them not here, and god spares my breath, if no one else does it, their deeds shall be handed down to posterity, that unborn generations may execrate these anti-republico cannibals, and tell that in the state of missouri lived a horde of savages, protected and shielded by american republican legislative authority, who, in the face of open day, dragged the innocent to prison, because of their religion,--who murdered the oppressed that they had in their power, and fed the victims with their flesh; that they glutted their diabolical lust on defenseless innocence, and violated female chastity in a manner too horrid to relate; that in their mock tribunals they refused all testimony in favor of the accused, and thrust their witnesses into prison; that, after robbing them of their property, they drove 15,000 persons from the state; that they cried to the authorities of that state for redress, and from them to congress; but the echo from both was--"we can render you no assistance." elders brigham young, wilford woodruff, and george a. smith arrived in louisville, and visited mr. porter, the "kentucky baby!" 7 feet 7 inches high, and weighing 250 lbs. sheriff reynolds, having published a garbled statement of my arrest in _the old school democrat_, [st. louis] it was replied to by esq. southwick in the same paper. {509} chapter xxvii. state of affairs in nauvoo, willard richards--a political trick, illinois state register--burden of the prophet's ministry, discourse--enlargement of mormonism, "boston bee"--the prophet on politics, discourse--movements of the apostles. _thursday, july 13, 1843_.--i was in conversation with emma most of the day, and approved of the revised laws of the legion. the legion authorized the issuing of legion scrip to the amount of $500. shadrach roundy returned from springfield, and reported that the governor had gone to rock river; and he therefore left the affidavits in the care of judge adams. brother roundy had started with an old decrepit animal, and rode him all the way there and back again. he also reported that general moses wilson, of missouri, had started from jacksonville for washington city. elders ezra t. benson, q. s. sparks and noah rogers preached at cabbotville, mass. while elder rogers was preaching, some person threw stones through the windows, and one hit elder benson on the thigh. the mob threw stones at them which flew like hail, when they left the room, but did not injure the brethren. _friday, 14_.--spent the day at home. i was visited by a number of gentlemen and ladies who had arrived from quincy on a steamboat. they manifested kind feelings. elder jonathan dunham started on an excursion to the western country. {510} _saturday, 15_.--spent the day at home. weather very hot. a shower this morning wet the ground one inch. at six p.m. went with my family and about one hundred others on a pleasure excursion on the _maid of iowa_, from the nauvoo house landing to the north part of the city, and returned at dusk. a theatrical performance in the evening by mr. chapman. _sunday, 16_.--preached in the morning and evening at the stand in the grove, near the west of the temple, concerning a man's foes being those of his own household. "the same spirit that crucified jesus is in the breast of some who profess to be saints in nauvoo. i have secret enemies in the city intermingling with the saints, etc. said i would not prophesy any more, and proposed hyrum to hold the office of prophet to the church, as it was his birthright. "i am going to have a reformation, and the saints must regard hyrum, for he has the authority, that i might be a priest of the most high god; and slightly touched upon the subject of the everlasting covenant, showing that a man and his wife must enter into that covenant in the world, or he will have no claim on her in the next world. but on account of the unbelief of the people, i cannot reveal the fullness of these things at present." elders brigham young and wilford woodruff preached at the house of father hewitt in cincinnati. afterwards went to kentucky to attend an appointment at the licking branch. elders wilford woodruff and george a. smith afflicted with the influenza, politically called "the tyler gripe." _monday, 17_.--at home with my brother hyrum, conversing on the priesthood. called at the office once, and in the evening visited the performance of mr. chapman in the court room. {511} elders brigham young and wilford woodruff preached at collins pemberton's near licking river, and blessed eight children. _tuesday, 18_.--i was making hay on my farm. elder willard richards wrote the following to president brigham young: _letter of willard richards to brigham young--detailing current events at nauvoo_. by this time, i suppose you would like to hear a word from the city of the prophets. i forgot to hand you your introduction to general james arlington bennett; therefore i enclose it in this. don't forget to remember me to the general and his delightful family most warmly, together with mrs. richards (read, seal and deliver, if it suits you.) as you passed our office on the 7th, i discharged my last charge of powder and ball over your heads: had no occasion to reload since; all is peace. _saturday, 8._ municipal court session, to compare minutes of the habeas corpus trial and make ready for the press. _sunday, 9._ beckenstos and esquire patrick returned from springfield, when reynolds, mason, &c., started from carthage for springfield in the stage. they crowded beckenstos out, so he borrowed a team, and when they arrived at springfield. beckenstos had been there six hours, seen the friends, and governor, &c. the governor had sent mr. breman, a special agent, to nauvoo to learn the facts, as reports said, "the mormons had rescued jo," &c. reynolds petitioned for a posse to retake jo. governor would not grant it, but waits the return of his agent. reynolds started for missouri. at st. louis, 10th inst. he published a garbled account in the _old school democrat_. esquire southwick was in st. louis, and refreshed reynolds' memory by a reply, on the 12th inst., same paper. governor manifested every feeling of friendship; wanted affidavits similar to those on trial, and would quash the writ. joseph gave a sweet conciliatory discourse at the stand, expressive of good feeling to all men. this eve, shadrach roundy started for springfield with affidavits. _monday, 10._ preparing minutes of trial for publication. _tuesday, 11._ platted my ground for a house. _wednesday, 12. warsaw message_ published an extra to circulate correct information concerning the "mormons" and they have given it correctly. george j. adams and hollister returned from springfield. popular opinion is going in our favor. general wilson of missouri was visiting his brother near jacksonville, when news of the governor's {512} inaction to reynolds arrived, and he started immediately for washington city (report says). also that general clark, or some famous military chief from missouri, has been taking a survey of nauvoo city. do you believe it? _bah_! it is more generally believed that ford will quash the writ, issue no more, and missouri will make no further attempts only by mob. distance is but short between this and upper missouri. is it? _bah_! _13th_. roundy returned from springfield this p.m., less than four days. governor gone to rock river visiting; ten days or two weeks absence: left the affidavits with general adams. _14th-15th_. sun hour high p.m., president and family and private secretary and family, and about one hundred more went on board the steamboat _maid of iowa_ at nauvoo house, and went up to north part of city and back. at dusk, evening, a theatre in the store chamber; mr. chapman and suite, actors. rain this morning; wet the ground one inch. _sunday, 16th_. joseph preached all day; a.m., 27th chap. matthew &c. did not hear him. man's foes, they are of his own house; the spirit that crucified christ; same spirit in nauvoo; referred particularly to--i won't say who; was it brother marks? did not say. brother cole? did not hear the sermon; why ask me. nothing new; same as when you left. the spirit was against christ because of his innocence; so in the present case. said he would not prophesy any more; hyrum should be the prophet; (did not tell them he was going to be a priest now, or a king by and by;) told the elders not to prophesy when they went out preaching. _17th_. theatre again. 18th. and again this eve. i am writing for your eye. _18th_. evening, bishop miller arrived with 157,000 feet of lumber, sawed shingles, &c., about 170,000 feet in all. he says it was all sawed in two weeks and brought down in two more; says he has bought all the claims on those mills for $12,000 payable in lumber at the mills in three years, one third already paid for. two saws did this job. chance for as many mills as they may have a mind to build, and every saw can run five thousand feet per day, year round. two saws now running, can deliver 157,000 every fortnight. all that is wanting is hands. i understand the _maid of iowa_ starts for black river, thursday. bishop feels well. no investigation of nauvoo house books yet. clayton tells me today the committee do not want a clerk, and joseph says little about it. showers all around us; little rain here. joseph is on the prairie haying today. wind blowing from all quarters for four days past. more calm after a shower. good hay weather. vegetation is drying with drought--_dying_, brother orson, if you want to criticise. {513} proceedings of court to the end of hyrum's affidavit were published in the last _neighbor_ and _times and seasons_, to be continued in the next, all in pamphlet when finished. shall mail paper for you and the brethren in new york, where i will direct this. i have said nothing about brothers kimball and pratt, and woodruff, and smith, and page, &c., &c.; but you will understand this is a kind of family letter, i suppose. brother woodruff's paper arrived, but no line, no letter from st. louis. i have seen most of the widows since you left. sister young is well; was afflicted on saturday with cholera morbus; called the elders and right up again. sisters kimball is well. sisters woodruff is well, and i believe all the sisters be's well; sisters pratt and smith and all. _19th_.i send by this mail six papers to brother woodruff, same direction. just met hyrum in the street; said to him, i am writing to the brethren, has our new prophet anything to say to them? "give my respects to them." elders taylor's and hyde's best compliments, with success. great many loves to you all; mine particularly to all the brethren. yours for ever, willard. a shower of rain in the p.m. the son of james emmett, aged eight years, killed by lightning while standing in his father's doorway in bain street. to show the spirit of the times, although i do not vouch for the accuracy of the statements, i copy from the _illinois state register_: _was the arrest of the prophet a political trick?_ the public is already aware that a demand was lately made upon the governor of this state for the arrest of joseph smith, and that a writ was accordingly issued against him. we propose now to state some of the facts, furnishing strong ground of suspicion that the demand which was made on the governor here, was a manoeuvre of the whig party. 1. a letter was shown to a gentleman of this city, by the agent of missouri, from the notorious john c. bennett to a gentleman in one of the western counties of that state, urging the importance of getting up an indictment immediately against smith, for the five or six year old treason of which he was accused several years ago. 2. this charge had been made once before, and afterwards abandoned by missouri. it is the same charge on which smith was arrested and carried before judge douglas and discharged two years ago. after that decision, the indictment against smith was dismissed and the charge wholly abandoned. {514} 3. but in the letter alluded to, bennett says to his missouri agent, go to the judge, and never leave him until he appoints a special term of the court; never suffer the court to adjourn until an indictment is found against smith for treason. when an indictment shall have been found, get a copy, and go immediately to the governor, and never leave him until you get a demand on the governor of illinois for smith's arrest; and then dispatch some active and vigilant person to illinois for a warrant, and let him never leave the governor until he gets it; and then let him never come back to missouri without smith. 4. a special term of the circuit court of daviess county, missouri, was accordingly called on the 5th day of june last. an indictment was found against smith five years old. a demand was made and a writ issued, as anticipated, by the 17th of the month. 5. bennett, it is well known, has for a year past been a mere tool in the hands of the whig junto at springfield. he has been under their absolute subjection and control, and has been a regular correspondent of the_ sangamo journal_, the principal organ of the whig party. he has been a great pet of both the _journal_ and the junto, and that paper has regularly announced his removal from place to place, until latterly and within the last year has published more of his writings than of any other person except the editor. 6. cyrus walker, a short time after his nomination as the whig candidate for congress, in the 6th district, made a pilgrimage to nauvoo, for the purpose of currying favor with the mormons and getting their support. but in this he was disappointed, as it appeared that many of the mormons were disposed to support the democratic candidate. cyrus went home disappointed and dejected; and it was generally believed that, failing to get the mormon vote, he would be beaten by his democratic opponent. 7. let it be also borne in mind that the treason of which smith was accused was five or six years old; that it had been abandoned as a charge by missouri; that the circuit court of that state sat three times a year; that smith was permanently settled at nauvoo, no person dreaming that he would leave there for years to come; that they might have waited in missouri for a regular term of the court, if the design was simply to revive a charge of treason against smith, with a perfect assurance that he would always be found at home, and be as subject to arrest at one time as another. but this delay did not suit the conspirators, as it would put off an attempt to arrest smith until after the august election. let it be borne in mind also that the agent of missouri, after he had obtained the custody of smith at dixon, refused to employ a democratic lawyer, and insisted upon having a whig lawyer of inferior {515} abilities, simply upon the ground, as he stated, that the democrats were against him. let it also be borne in mind that cyrus walker, the whig candidate for congress, miraculously _happened_ to be within six miles of dixon when smith was arrested, ready and convenient to be employed by smith to get him delivered from custody; and that he was actually employed, and actually did get smith enlarged from custody; and withal, let it be remembered that john c. bennett is the pliant tool and pander of the junto at springfield; and that he was the instigator of an unnecessary special term in missouri, on the 5th day of june last, for the purpose of getting smith indicted. we say, let all these facts be borne in mind, and they produce a strong suspicion, that the whole affair is a whig conspiracy to compel a democratic governor to issue a writ against smith, pending the congressional election, so as to incense the mormons, create a necessity for walker's and perhaps browning's professional services in favor of smith, to get him delivered out of the net of their own weaving, and thereby get the everlasting gratitude of the mormons and their support for the whig cause. _thursday, 20_.--i furnished bishop miller with $290 for the expedition to the pinery. _friday, 21_.--rode to the farm with my daughter julia. the _maid of iowa_ sailed for the pinery in wisconsin, with bishop miller, lyman wight and a large company, with their families. lieutenant-colonel john scott was elected col. 1st, reg., 2nd cohort of the nauvoo legion, to fill the vacancy of col. titus billings, resigned. _saturday, 22_.--i rode out in my buggy in the evening. sister mary ann holmes was brought to my house sick. she has been confined to her bed for upwards of two years. elders brigham young, wilford woodruff, and george a. smith left cincinnati at eleven a.m. on board the _adelaide_, for pittsburg. elder kimball dreamed that he was at work in a pottery, where there was a large amount of clay drawn together: he examined it and found it to be yellow, rotten stuff of no account; and he thought it was easier to go to {516} the clay bank and get new clay, which would make better vessels; but, after awhile he concluded to work up this clay into vessels, which when made proved to be rotten; which is a representation of the people of cincinnati. _sunday, 23_.--meeting at the stand. i preached. i insert a brief synopsis of the discourse, reported by dr. willard richards: _discourse--burden of the prophet's ministry--friendship_. i commence my remarks by reading this text--luke 16:16:--"the law and the prophets were until john: since that time the kingdom of god is preached, and every man presseth into it." i do not know that i shall be able to preach much; but, with the faith of the saints, may say something instructive. it has gone abroad that i proclaimed myself no longer a prophet. i said it last sabbath ironically: i supposed you would all understand. it was not that i would renounce the idea of being a prophet, but that i had no disposition to proclaim myself such. but i do say that i bear the testimony of jesus, which is the spirit of prophecy. there is no greater love than this, that a man lay down his life for his friends. i discover hundreds and thousands of my brethren ready to sacrifice their lives for me. the burdens which roll upon me are very great. my persecutors allow me no rest, and i find that in the midst of business and care the spirit is willing, but the flesh is weak. although i was called of my heavenly father to lay the foundation of this great work and kingdom in this dispensation, and testify of his revealed will to scattered israel, i am subject to like passions as other men, like the prophets of olden times. notwithstanding my weaknesses, i am under the necessity of bearing the infirmities of others, who, when they get into difficulty, hang on to me tenaciously to get them out, and wish me to cover their faults. on the other hand, the same characters, when they discover a weakness in brother joseph, endeavor to blast his reputation, and publish it to all the world, and thereby aid my enemies in destroying the saints. although the law is given through me to the church, i cannot be borne with a moment by such men. they are ready to destroy me for the least foible, and publish my imaginary failings from dan to beersheba, though they are too ignorant of the things of god, which have been revealed to me, to judge of my actions, motives or conduct, in any correct manner whatever. the only principle upon which they judge me is by comparing my {517} acts with the foolish traditions of their fathers and nonsensical teachings of hireling priests, whose object and aim were to keep the people in ignorance for the sake of filthy lucre; or as the prophet says, to feed themselves, not the flock. men often come to me with their troubles, and seek my will, crying, oh, brother joseph, help me! help me! but when i am in trouble, few of them sympathize with me, or extend to me relief. i believe in a principle of reciprocity, if we do live in a devilish and wicked world where men busy themselves in watching for iniquity, and lay snares for those who reprove in the gate. i see no faults in the church, and therefore let me be resurrected with the saints, whether i ascend to heaven or descend to hell, or go to any other place. and if we go to hell, we will turn the devils out of doors and make a heaven of it. where this people are, there is good society. what do we care where we are, if the society be good? i don't care what a man's character is; if he's my friend--a true friend, i will be a friend to him, and preach the gospel of salvation to him, and give him good counsel, helping him out of his difficulties. friendship is one of the grand fundamental principles of "mormonism"; [it is designed] to revolutionize and civilize the world, and cause wars and contentions to cease and men to become friends and brothers. even the wolf and the lamb shall dwell together; the leopard shall lie down with the kid, the calf, the young lion and the fatling; and a little child shall lead them; the bear and the cow shall lie down together, and the sucking child shall play on the hole of the asp, and the weaned child shall play on the cockatrice's den; and they shall not hurt or destroy in all my holy mountains, saith the lord of hosts. (isaiah.) it is a time-honored adage that love begets love. let us pour forth love--show forth our kindness unto all mankind, and the lord will reward us with everlasting increase; cast our bread upon the waters and we shall receive it after many days, increased to a hundredfold. friendship is like brother turley in his blacksmith shop welding iron to iron; it unites the human family with its happy influence. i do not dwell upon your faults, and you shall not upon mine. charity, which is love, covereth a multitude of sins, and i have often covered up all the faults among you; but the prettiest thing is to have no faults at all. we should cultivate a meek, quiet and peaceable spirit. have the presbyterians any truth? yes. have the baptists, methodists, &c,, any truth? yes. they all have a little truth mixed with error. we should gather all the good and true principles in the world and treasure them up, or we shall not come out true "mormons." last monday morning certain brethren came to me and said they could hardly consent to receive hyrum as a prophet, and for me to resign. {518} but i told them, "i only said it to try your faith; and it is strange, brethren, that you have been in the church so long, and not yet understand the melchisedek priesthood." i will resume the subject at some future time. it is contrary to governor ford's oath of office, to send a man to missouri, where he is proscribed in his religious opinions; for he is sworn to support the constitution of the united states and also of this state, and these constitutions guarantee religious as well as civil liberty to all religious societies whatever. [sidenote: the thirty-eighth vexatious lawsuit.] _monday, 24_.--this morning i had a long conversation with mr. hoge, the democratic candidate for congress. i showed him the corruption and folly of the governor's sending an armed force to take me, &c., and told him this made the 38th vexatious lawsuit against me for my religion. exhibition of divine, the fire king, in the court room. settled with william and wilson law. they were $167 in my debt, for which william law gave his note. _tuesday, 25_.--during this day i signed nauvoo legion scrip, a copy of one of which i insert: nauvoo legion, july 25, 1843. _no. 406_. this certificate will be received by the nauvoo legion, as one dollar in payment of debts due the legion, and redeemable by the paymaster-general on demand, with any moneys in the treasury. wilson law, major general, joseph smith, lieutenant-general, john s. fullmer, paymaster-general. being sick, i lay on my bed in the middle of the room: visited by dr. willard richards. elder noah rogers administered to sister webster at farmington, connecticut, who had been unable to walk for several years past. _wednesday, 26_.--sister webster arose from her bed this morning and walked. i copy from the _boston bee_: _prospective enlargement of mormonism--missouri rapped_. sir,--in my last i touched upon the vested rights of the city of the {519} saints, as they appear upon the face of the charter; and it may be proper hereafter to go into the merits of that document, for i hold the maxim good that the "union is interested in the union;" but at the present time i have another subject on the tapis, which more immediately concerns the wise and honest portions of the american people. i reason from facts, no matter who may cry, "hush!" as to "mormonism" and the "disgrace" which the state of missouri inherits from her barbarous treatment and unlawful extermination of the mormon people. the great day has already been ushered in, and the voice of the mormon is not only heard setting forth his own rights and preaching the gospel of the son of god in power and demonstration incontrovertible from revelation, in every city and hamlet in our wide-spread american free states; but other realms and kingdoms hear the same tidings; even the indians, australia, pacific islands, great britain, ireland, germany and the holy land, where god himself once spoke, have heard a mormon; and all this in the short space of twelve or fourteen years; yea, and measures have been taken that russia may hear the "watchman cry." now, sir, "what has been done can be done." i shall not be surprised if the mormons undertake to cope with the world. virtue and truth are twin sisters of such winning charms, that honest men of every nation, kindred and tongue will fall in love with them; and what hinders the mormons, with the bible in one hand and humanity in the other, from mormonizing all honest men? nothing. the meaning of "mormon," the prophet joe says, is "more good;" and no matter where it is the mormons will have it; and if they cannot obtain it by exertion in the world, they will merit it by faith and prayer from the "old promise" of "ask and ye shall receive." but do not think that i, even i, have been mormonized by what i write for i say nay; though i am willing to admit--and all men of sense will do the same--the more light, the more truth; the more truth, the more love; the more love, the more virtue; the more virtue, the more peace; the more peace, the more heaven--what everybody wants. the mormons believe rather too much for me. i can't come it. another word on missouri. when her constitution was framed, they commenced the preamble as follows: "we, the people of missouri, &c., by our representatives in convention assembled at st. louis on saturday, the 12th day of june, 1820, do mutually agree to establish a free and independent republic," &c. _independent republic_! well, some of the subsequent acts prove the truth of it, and as the broad folds of the constitution often conceal more than meets the eye: notwithstanding it is the aegis of the people to keep lawmakers and lawbreakers {520} within and without bonds, let us quote from the 13th article of the aforesaid constitution, the 3rd paragraph: "that the people have a right peaceably to assemble for their common good, and to apply to those vested with the powers of government for redress of grievances; and that their right to bear arms in defense of themselves and the state cannot be questioned." this otherwise right of gun-fence was made, as i have earned, for breachy indians, but was used by governor boggs as a _sine quo non_, pointed with steel and burning with brimstone, to exterminate the mormons. truly we may ask, what is right and what is law contrary to the constitution? the legislature of missouri acknowledged the exterminating order of boggs as constitutional, and appropriated more than $200,000 to pay the drivers and robbers, and i may as well say, mobbers of the mormons, for services rendered the state in 1838. _o gladius! o crumena! viator_. shower of rain at noon. _thursday, 27_.--i drove through the city with father morley in my carriage. [sidenote: movements of brigham young, et al.] the _adelaide_ run aground on the sand bar. elders brigham young, wilford woodruff and george a. smith were set ashore and each took coach for pittsburg, where they arrived at six o'clock: went to the temperance hall, and unobserved heard elder john e. page preach against the sects. here they met with elders heber c. kimball and orson pratt. _friday, 28_.--i was at home sick, and was visited by father morley. at noon james sloan, the recorder, brought the desk containing city and church books and papers to the mayor's office, as he was about to go on a mission to ireland. the twelve met at richard savary's. elder young inquired concerning the proceedings of the twelve in cincinnati; found that elders kimball, pratt and page had held a conference, organized the church, and then left for pittsburg. {521} [sidenote: unwisdom of elder page.] elder page stayed a few days and overruled what had been done, and reorganized the church, but the church was left in no better situation. elder young reproved brother page for undoing alone what three of the quorum had done together. he also alluded to my instructions to be gentle and mild in their teachings, and not to fight the sects any more at present, but to win the affection of the people. in the evening they met at jeremiah cooper's house. elders young, kimball and smith addressed the saints, numbering seventy-five. [sidenote: political debate, hoge vs. walker.] _saturday, 29_.--i rode up to the temple and sent a copy of certificate of trustee, and granger's power of attorney to reuben mcbride, kirtland. walked up to near the lodge room, met my brother hyrum and had a conversation about henry g. sherwood. there was a political meeting at the temple, when mr. joseph p. hoge, candidate for congress, addressed the citizens for three hours, and was replied to in short by mr. cyrus walker. council of the twelve met in the evening at brother savary's to teach the elders. elder young said: _views of brigham young on presidency_. a man should, in the first place preside over himself, his passions, his person, and bring himself into subjection to the law of god; then preside over his children and his wife in righteousness; then he will be capable of presiding over a branch of the church. but many elders are contending about presiding over churches, when they are not capable of presiding over themselves or the least child they have. the first principle of our cause and work is to understand that there is a prophet in the church, and that he is at the head of the church of jesus christ on earth. who called joseph smith to be a prophet? did the people or god? god, and not the people called him. had the people gathered together and appointed one of their number to be a prophet, he would have been accountable to the people; but inasmuch as he was called by god, and not the people, he is accountable to god only and the angel who committed the gospel to him, and not any man on earth. the twelve {522} are accountable to the prophet, and not to the church for the course they pursue; and we have learned to go and do as the prophet tells us.[a] [footnote a: the principle in the above in the main is doubtless correct, but side by side with the principle there set forth should be considered the principle that modifies it somewhat, namely, the principle of common consent and the voice of the people in the government of the church. the lord will call whom he sees proper to call to his priesthood; and so far they are amenable to him alone for the discharge of the duties of the priesthood. but when in the exercise of the factions of the priesthood or its offices it comes to presiding over the church or any of the branches or departments thereof, that can only be with the consent of those over whom they preside (see doctrine and covenants, sec. xx:65, 66; ibid sec. xxvi:2; ibid. sec. cvii:22). it is evident and a well settled principle that in these relationships to the church, the officers of the church, even the president thereof and the apostles, as well as all others, are amenable to the church, else why the doctrine of the revelations that there is not any person belonging to the church who is exempt from the law of the church, and that inasmuch as even the president of the high priesthood, who is also the president of the church, (doc. and cov. sec. cvii) shall transgress, he shall be had in remembrance before the common council of the church (presiding bishopric) assisted by twelve counselors of the high priesthood; that court is competent to try him, even the president of the church; "and their decision upon his head shall be an end of controversy concerning him. thus none shall be exempt from the justice and the law of god." the church, in other words is greater than any man in it (doc. and cov. sec. cvii; 81-84).] conference met in utica, new york. elder john p. greene in the chair. four branches were represented, containing 7 elders, 5 priests, 6 teachers, 2 deacons, and 159 members; 1 elder, 2 priests, 1 teacher and 1 deacon were ordained. [sidenote: illness of the prophet.] _sunday, 30_.--i was very sick, my lungs oppressed and overheated, through preaching last sunday; and called for my brother hyrum and william law, and willard richards to lay on hands and pray for me. elder john taylor preached in the morning. after preaching, president marks called a special conference to appoint recorders for baptism for the dead. elder sloan having started on his mission to ireland, willard richards was appointed general church recorder; and joseph m. cole, george walker, jonathan h. hale, and j. a. w. andrews, recorders for the baptisms for the dead. in the afternoon clerks met to organize and prepare for their duties. [sidenote: meeting in pittsburg.] {523} brothers wilford woodruff and george a. smith preached in the morning, john e. page and orson pratt in the afternoon, and heber c. kimball and brigham young in the evening, in the temperance hall in pittsburg. [sidenote: conference in michigan.] a conference was held in briton, michigan, when mephibosheth sirine was chosen president. nine branches were represented, comprising 5 elders, 6 priests, 7 teachers, 1 deacon, and 225 members. _monday, 31_.--my health improving, i went to the prairie, sold one hundred acres of land, and called at my farm. wrote to general adams. the following is from elder woodruff's journal under this date: _enterprises in pittsburg, 1843_. our quorum assembled and walked over pittsburg. we first visited mr. curling's glass works, and saw them at work through each branch. we saw them make pressed, stamped and plain tumblers, large jars, &c. we next went on the bluff above the city, and had a view of the new basin that is to contain the water to be forced into it from the alleghany river to water the city. from this place we had a fair view of the city below. it truly sends forth its columns of smoke and blackness that arise from the coal fires which propel the numerous engines that are the mainspring of all the foundries, manufactories and works of the great city of pittsburg. we then descended the hill and visited the city water works or reservoir. the building is 150 feet long, 110 feet wide, and contains two engines of 200 horse power each, to drive a force pump to force the water from the alleghany river into the basin on the bluff, to supply the wants of the citizens. the whole cost of this building, reservoir, and basin was $200,000. the building is after the roman order. the whole architecture, design, making and finishing the building, was executed by elder charles beck, a member of the church of jesus christ of latter-day saints. we visited every branch of the miltonberger's iron works; saw the iron form the keel of an iron steam ship of war, 140 feet long. the vessel is designed to navigate lake erie. [sidenote: the prophet's altercation with bagby.] _tuesday, august 1, 1843_.--i was very sick at home in the morning. at four p.m. i rode up to the temple and {524} complained to the clerks that mr. hamilton had got a tax title from the sheriff on one of my city lots. mr. bagby, the collector, came up in the midst of our conversation and when asked about it denied all knowledge of it. i told him that i had always been ready to pay all my taxes when i was called upon; and i did not think it gentlemanly treatment to sell any of my lots for taxes; and i told him that he was continually abusing the citizens here. bagby called me a liar, and picked up a stone to throw at me, which so enraged me that i followed him a few steps, and struck him two or three times. esquire daniel h. wells stepped between us and succeeded in separating us. i told the esquire to assess the fine for the assault, and i was willing to pay it. he not doing it, i rode down to alderman whitney, stated the circumstances, and he imposed a fine which i paid, and then returned to the political meeting. bagby stayed awhile, muttering threats against me. i went home, commenced to work awhile, but soon was very sick. received a private communication from a mr. braman, stating that the writ was returned to the governor and killed. hyrum and hoge called at the office, when hoge acknowledged the power of the nauvoo charter habeas corpus. esquire walker gave a stump speech at the stand until dusk, and was immediately replied to by esquire hoge for over two hours, having lit candles for the purpose to hear them politically castigate each other. the twelve visited alleghany city. elders young, page and kimball preached in the evening. the temple is progressing steadily. the walls of the noble edifice continue to rise, and its completion is looked forward to with great interest and anxiety by many. all kinds of improvements are going on rapidly in nauvoo and vicinity. houses are going up in every direction {525} in the city and farms are being inclosed without. "the wilderness" will soon "blossom as the rose." elder luman a. shurtliff writes that he has traveled in the new england states, and recently baptized twenty persons. _wednesday, 2_.--i was a little easier today and rode out to jacob baum's to borrow money. in the evening conversing with dr. j. m. bernhisel. a subscription has been got up to build a house for elder willard richards, to which i subscribed a city lot. the brethren subscribed $25 cash, 10 cords of stone, 30 bushels of lime, 105 days work, $59 in work, 15,900 bricks, glass, lumber and other materials, together with a quantity of produce. i hope the day is not far-distant when my clerk will have a comfortable house for his family. _thursday, 3_.--elder beck of pittsburg having paid $48 for the passage of six of the twelve apostles to baltimore, they started this morning and rode all day and night over the alleghany mountains in the stage. i continued unwell. i received $800 in specie, and a $200 note from benjamin meginness for one hundred acres of land. _friday, 4_.--my health improving, i rode out to the farm. in the evening went with emma to visit elder cahoon, where i met my brother hyrum and his wife. _saturday, 5_.--elders brigham young, heber c. kimball, orson pratt, john e. page, wilford woodruff and george a. smith arrived in philadelphia at 4 a.m., having traveled four hundred and thirty miles in forty-eight hours by stage, railroad and steamboat. a very severe storm of wind and rain raged in philadelphia in the evening, doing immense damage. _sunday, 6_.--meeting at the stand. elder parley p. pratt preached on testimony. when he closed, i told the people i would preach my sermon next sunday, i was not able today; but i would now speak on another subject--viz., the election. {526}_the prophet's attitude on politics_. i am above the kingdoms of the world, for i have no laws. i am not come to tell you to vote this way, that way or the other. in relation to national matters, i want it to go abroad unto the whole world that every man should stand on his own merits. the lord has not given me a revelation concerning politics. i have not asked him for one. i am a third party, and stand independent and alone. i desire to see all parties protected in their rights. as for mr. walker, he is the whig candidate, a high-minded man. he has not hung onto my coat tail to gain his election, as some have said. i am going to give a testimony, but not for electioneering purposes. before mr. walker came to nauvoo, rumor came up that he might become a candidate. said i--he is an old friend, and i'll vote for him. when he came to my house, i voluntarily told him i should vote for him. when i made him acquainted with the ordinances of nauvoo, in relation to writs of habeas corpus, he acted in accordance therewith on my testimony. the rascals (reynolds and wilson) took walker's and montgomery's security when i was arrested. walker made reynolds come to me and beg my pardon for the abuse he gave me; and through his means and influence the pistols were taken from the rascals. he (walker) withdrew all claim to your vote and influence if it would be detrimental to your interests as a people. brother hyrum tells me this morning that he has had a testimony to the effect it would be better for the people to vote for hoge; and i never knew hyrum to say he ever had a revelation and it failed. let god speak and all men hold their peace. i never authorized brother law to tell my private feelings, and i utterly forbid these political demagogues from using my name henceforth and for ever. it is my settled opinion that if governor ford erred in granting a writ against me, it is an error of the head, and not of the heart; and i authorize all men to say i am a personal friend of governor ford. the cap to parley's sermon is this--every word that proceedeth from the mouth of jehovah has such an influence over the human mind--the logical mind--that it is convincing without other testimony. faith cometh by hearing. if ten thousand men testify to a truth you _know,_ would it add to your faith? no. or will ten thousand testimonies destroy your knowledge of a fact? no. i don't want any one to tell i am a prophet, or attempt to prove my word. i prophesy in the name of god almighty, they [the saints] shall bear off the palm. hyrum smith explained at some length concerning the election. {527} emma started to st. louis to transact some business for me, it not being prudent for me to go to missouri. _meeting of the twelve apostles in philadelphia_. the quorum of the twelve apostles in philadelphia held a meeting in the canaanite church. about three hundred saints were present. meeting was opened by jedediah m. grant, and president brigham young addressed the congregation at considerable length. he said that a man or woman may ask of god, and get a witness and testimony from god concerning any work or messenger that is sent unto them; but if a person asks for a thing that does not concern him, such as governing the church, as a member of the church inquiring concerning the duty of a presiding elder, what the prophet or the twelve ought to do, &c., he will not get an answer. it he does it will not be from god. he also remarked that if any in the church had the fullness of the melchisedec priesthood, he did not know it. for any person to have the fullness of that priesthood, he must be a king and priest. a person may have a portion of that priesthood, the same as governors or judges of england have power from the king to transact business; but that does not make them kings of england. a person may be anointed king and priest long before he receives his kingdom. in the evening elder orson pratt preached, and was followed by elder george a. smith. (_above from wilford woodruff's journal_.) _monday, 7_.--election of representatives to congress and state and county officers, the democratic ticket prevailing in nauvoo by an overwhelming majority. _tuesday, 8_.--the twelve in philadelphia went out on a pleasure excursion on the delaware river, with about one hundred and fifty of the saints. they went down to glouster point and spent the day in various innocent amusements. _wednesday, 9_.--i rode out to my farm with a gentleman. _thursday, 10_.--rode through the city with my brother hyrum. obituary. (_from the times and seasons_.) _friday, 11_. it is with regret that we announce the death of our respected brother, general james adams, of springfield. he joined the {528} church some time ago in the above place, and had come to nauvoo for the purpose of arranging matters preparatory to his removal to this place. he was attacked by the cholera morbus, and died on friday night, the 11th instant. he has left an amiable family and a large circle of acquaintances, by whom he was greatly respected, to mourn his loss. peace to his ashes! _saturday, 12_.--emma returned from st. louis. i was sick at home. robert d. foster having on monday last been elected school commissioner, and george w. thatcher, clerk of county commissioner's court, they went to carthage to give bonds and take oath of office. when before the court, harmon t. wilson, john wilson, franklin j. morrill and prentice, and twelve or fifteen others, came in armed with hickory clubs, knives, dirks and pistols, and told the court they must not approve the bonds [of the above officers elect] or swear them into office; if they did blood would be spilt; and pledged their word, honor and reputation, to keep them out of office and put down the mormons. the bonds, however, were accepted, and the mob gave notice of a meeting of the anti-mormons of hancock county for saturday next, to consider about the mormons retaining their offices. elder willard richards was sworn into office as recorder of the city of nauvoo. {529} chapter xxviii. the prophet on the life and character of judge elias higbee--life and resurrection--explanation of election day troubles--governor ford's refusal to play into the hands of missouri--anti-mormon agitation at carthage--elder jonathan dunham's report of his western explorations. _sunday, august 13, 1843_.--i went to the stand on sunday morning, august 13, 1843, and preached on the death of judge higbee, a synopsis of which was reported by my clerk, dr. willard richards. _the prophet's remarks at the funeral of judge higbee_. brethren and sisters, you will find these words in ii peter iii:10, 11:--"but the day of the lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also and the works that are therein shall be burned up. seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness." i am not like other men. my mind is continually occupied with the business of the day, and i have to depend entirely upon the living god for every thing i say on such occasions as these. the great thing for us to know is to comprehend what god did institute before the foundation of the world. who knows it? it is the constitutional disposition of mankind to set up stakes and set bounds to the works and ways of the almighty. we are called this morning to mourn the death of a just and good man--a great and mighty man. it is a solemn idea that man has no hope of seeing a friend after he has lost him. but i will give you a more painful thought. it is simple; for i never design to communicate any ideas but what are simple; for to this end i am sent. suppose you have an idea of a resurrection, etc., etc., and yet know nothing at all {530} of the gospel, nor comprehend one principle of the order of heaven, but find yourselves disappointed--yes, at last find yourselves disappointed in every hope or anticipation, when the decision goes forth from the lips of the almighty. would not this be a greater disappointment--a more painful thought than annihilation? had i inspiration, revelation, and lungs to communicate what my soul has contemplated in times past, there is not a soul in this congregation but would go to their homes and shut their mouths in everlasting silence on religion till they had learned something. why be so certain that you comprehend the things of god, when all things with you are so uncertain. you are welcome to all the knowledge and intelligence i can impart to you. i do not grudge the world all the religion they have got: they are welcome to all the knowledge they possess. the sound saluted my ears--"ye are come unto mount zion, and unto the city of the living god, the heavenly jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to god the judge of all, and to the spirits of just men made perfect, and to jesus the mediator of the new covenant" (hebrews xii, 22, 23, 24). what would it profit us to come unto the spirits of the just men, but to learn and come up to the standard of their knowledge? where has judge higbee gone? who is there that would not give all his goods to feed the poor, and pour out his gold and silver to the four winds, to go where judge higbee has gone? that which hath been hid from before the foundation of the world is revealed to babes and sucklings in the last days. the world is reserved unto burning in the last days. he shall send elijah the prophet, and he shall reveal the covenants of the fathers in relation to the children, and the covenants of the children in relation to the fathers. four destroying angels holding power over the four quarters of the earth until the servants of god are sealed in their foreheads, which signifies sealing the blessing upon their heads, meaning the everlasting covenant, thereby making their calling and election sure. when a seal is put upon the father and mother, it secures their posterity, so that they cannot be lost, but will be saved by virtue of the covenant of their father and mother. to the mourners i would say--do as the husband and the father would instruct you, and you shall be reunited. the speaker continued to teach the doctrine of election and the sealing powers and principles, and spoke of the doctrine of election with {531} the seed of abraham, and the sealing of blessings upon his posterity, and the sealing of the fathers and children, according to the declarations of the prophets. he then spoke of judge higbee in the world of spirits, and the blessings which he would obtain, and of the kind spirit and disposition of judge higbee while living; none of which was reported. remarks by president joseph smith, on sunday afternoon, august 13, 1843, reported by dr. willard richards: _the prophet's explanation of election day troubles_. president joseph smith complained of the citizens of nauvoo. he reproved some young men for crowding on to the ladies' seats on the meeting ground, and laughing and mocking during meeting; and, as mayor, he instructed the marshal to keep that portion of the grove clear of young men. "the city is enlarging very fast. we have many professedly learned men in this city, and the height of their knowledge is not to know enough to keep in their place." he then complained of the treatment he had received from walter bagby, the county assessor and collector, who has exercised more despotic power over the inhabitants of the city than any despot of the eastern country over his serfs. i met him, and he gave me some abusive language, taking up a stone to throw at me: i seized him by the throat to choke him off. he then spoke of esquire daniel h. wells interfering when he had no business, and of the abuses he received at the election on the hill. they got a constable by the name of king. i don't know what need there was of a constable. old father perry said, "why, you can't vote in this precinct." king took me by the collar and told me to go away. (all our wrongs have arisen under the power and authority of democracy; and i have sworn that this arm shall fall from my shoulder, and this tongue cleave to the roof of my mouth before i will vote for them,) unless they make me satisfaction, and i feel it sensibly. i was abused and neglected at the ground, and there was not a man in the crowd to say, "this is brother joseph, or this is the mayor." he then spoke of the grog shops, and the disturbance of the crowd in the street by moeser's grocery. "i have been ferreting out grog shops, groceries, and beer barrels. i have warned the rum and beer dealers to be scarce after this time, and the peace officers to watch the grog shops and give me seasonable notice of any disorder. if they are conducted as they have been, i will rip them up." he then sat down, but resumed--"i had forgotten one thing. we have had certain traders in this city, who have been writing falsehoods {532} to missouri; and there is a certain man in this city who has made a covenant to betray and give me up to the missourians, and that, too, before governor carlin commenced his persecutions. that man is no other than sidney rigdon. this testimony i have from gentlemen from abroad, whose names i do not wish to give. i most solemnly proclaim the withdrawal of my fellowship from this man, on condition that the foregoing be true; and let the saints proclaim it abroad, that he may no longer be acknowledged as my counselor: and all who feel to sanction my proceedings and views will manifest it by uplifted hands. there was a unanimous vote that sidney rigdon be disfellowshiped, and his license demanded. the twelve apostles held meetings in various parts of philadelphia. _monday, 14_.--rode out at nine a.m. at home at one p.m. in the evening, attended the funeral of lydia walker, who died at my house yesterday. i copy from the _state register_ as follows:- _a post-election denial of governor ford menacing the citizens of nauvoo_. we have seen and heard a statement that governor ford had delayed making a decision upon the demand of missouri for the militia to arrest joseph smith, until after the election, so as by intimidation to compel the mormons to vote the democratic ticket. the authors of this desperate and reckless slander take counsel from their own corrupt hearts, and judge others by a knowledge of what they would do in like case. no doubt but that they would do this, and more too, if necessary, to secure the success of their party; and hence their readiness to believe evil of others. if, however, they had been in the least degree inclined to judge correctly, they would have gone, as we have done, to the records of the secretary's office, where they would have ascertained that all these suspicions were groundless, and that the governor had actually decided not to call out the militia eleven days before the election. the following letters we copy from the records in the office of the secretary of state:-[mentioned in the above article from the _state register_.] {533} _official documents proving that governor ford decided not to call out militia to arrest joseph smith previous to late election_. executive department, springfield, illinois, july 26, 1843. _to his excellency, thomas reynolds, governor of missouri_:- sir,--the demand of joseph h. reynolds, esq., the agent appointed by you to receive joseph smith, jr., for a detachment of militia to assist in retaking said smith, has been duly considered by me; and i now, at the earliest moment, after coming to a conclusion on the subject, proceed to lay before you the result of my deliberations. the request for a military force is declined. the reasons which have influenced me in coming to this determination will be furnished to you at large, as soon as i can obtain leisure to do so. i have the honor to be, very respectfully your obedient servant, thomas ford. executive department, springfield, illinois, august 14, 1843. _to his excellency, thomas reynolds, governor of the state of missouri_: sir,--on the 26th day of july last, i had the honor to inform you by letter that, after full consideration, i had come to the conclusion to decline ordering out a detachment of the militia to assist in retaking joseph smith, jr., who was said to have escaped from the custody of the missouri agent; and in that letter i engaged to furnish you with my reasons at large for coming to that determination. it appears that an indictment was found, at a special term of the daviess circuit court, missouri, held on the 5th day of june last, against smith for treason. upon this indictment, the governor of missouri issued a requisition to the governor of this state, demanding the arrest and delivery of smith. a writ was thereupon duly issued by me for the apprehension and delivery of smith as demanded. this writ was put into the hands of an officer of this state to be executed. the officer to whom it was directed immediately arrested smith, and delivered him to joseph h. reynolds, the agent of missouri, appointed to receive him. the writ has been returned to me as having been fully executed. after smith was delivered into the hands of mr. joseph h. reynolds, it is alleged that he was rescued from his custody by the municipal court of the city of nauvoo. affidavits on both sides of the question have been filed before me, and i also have additional information on the subject contained in a report of mr. brayman, esq., a special agent appointed by myself to investigate and collect facts in relation to the whole matter. {534} the undisputed facts of the case are, that smith was arrested near dixon, in lee county. he was immediately delivered over to mr. reynolds. smith immediately brought an action against mr. reynolds for false imprisonment, and held him to bail in the sum of $400. mr. reynolds being in a strange country and unable to give bail, was taken into custody by the sheriff of lee county and held as a prisoner, whilst reynolds held smith as his prisoner. the parties finally concluded to get out writ of habeas corpus, and try the legality of the imprisonment in each case. the writs were accordingly issued, returnable before the nearest judicial tribunal in the circuit in which quincy is situated; and thereupon all parties proceeded in the direction of quincy, smith being in the custody of reynolds, and reynolds himself in the custody of the sheriff of lee county. on the road, during their progress, they were met by parties of the citizens of nauvoo, some or most of whom are said to have been members of the nauvoo legion, though there is no evidence that they appeared in a military capacity. there was no exhibition of arms of any description, nor was there any military or warlike array, nor was there any actual force used, though mr. reynolds testifies that he felt under constraint, and that smith, soon after meeting the first parties of mormons, enlarged himself from his custody. mr. reynolds also testifies (and there can be no doubt of the fact) that he was taken to nauvoo against his will. but whether he was taken there by the command of smith and his friends, or by the voluntary act of the sheriff of lee county, who had him in custody, does not appear by any testimony furnished by mr. reynolds. the affidavit of the sheriff has not been obtained, though there is an evidence on the other side to show that the sheriff of lee county voluntarily carried mr. reynolds to the city of nauvoo, without any coercion on the part of any one. after arriving at nauvoo, a writ of habeas corpus was issued by the municipal court of that city, and mr. reynolds was compelled by the authority of the court to produce mr. smith before that tribunal. after hearing the case, the court discharged smith from arrest. there is much other evidence submitted; but the foregoing is the material part of it to be considered on the present occasion. now, sir, i might safely rest my refusal to order a detachment of militia to assist in retaking smith upon the ground that the laws of this state have been fully exercised in the matter. a writ has been issued for his apprehension. smith was apprehended and was duly delivered by the officer of this state to the agent of the state of missouri appointed to receive him. no process, officer, or authority of this state _has been resisted_ or interfered with. i have fully executed the duty which the {535} laws impose on me, and have not been resisted either in the writ issued for the arrest of smith or in the person of the officer appointed to apprehend him. if there has been any resistance to any one, it has been to the officer of missouri, after smith came to his custody; and everything had been done on my part which the law warranted me in doing. another objection to ordering a detachment of militia, arises out of the militia laws of this state, the forty-third section of which is as follows:- "whenever it may be necessary to call into actual service any part of the militia of this state, on a requisition by the executive of the united states, on an actual or threatened invasion of this state, or any of the neighboring states or territories of the united states, the commander-in-chief shall forthwith demand from each division a detachment in proportion to the strength thereof, except as hereinafter excepted, which order shall be delivered by a special messenger to the several commandants of divisions, specifying the number demanded from each division, the time and place of rendezvous, if ordered to march; and if the same be detached under any particular act of the united states, to endorse the same on such order: provided that whenever the safety of any of the frontier settlements in this state shall, in the opinion of the governor, require it, he may exempt the militia in such settlements from being called into service, and make such further provision for the defense as the necessity of the case may require; which exemption shall be expressed in his orders to commandants of the divisions, who, together with the commandants of brigades, regiments, battalions, and companies, shall govern themselves accordingly. and provided, also, that such militia men may be required to serve as spies on their own frontiers; and that, on actual invasion _or any extreme emergency_, the commander-in-chief, commandants of divisions, brigades, battalions, and companies, may call on the whole or any part of the militia under their respective commands, as the nature of the case may require; who shall continue in service, if necessary, until the militia can be regularly called out." the governor has no other authority, in calling out the militia, than that which is contained in this section; by which it appears that there must be either a requisition from the president, an actual or threatened invasion, or some extreme emergency, to warrant the governor in exercising this power. no one of these contingencies has arisen. there has been no requisition from the president; there has been no actual or threatened invasion of the state; nor is this such an extreme emergency as is contemplated by the law. if we allow that force was exhibited and threatened to compel your agent to carry his prisoner before the municipal court of nauvoo, that {536} the court there took cognizance of the cause without jurisdiction and against the consent of your agent, it would amount at most to a riot; and to a resistance of authority in a single case, and that, too, under color of law and legal process. to constitute an extreme emergency, so as to justify a call for the militia, there ought, in my opinion, to be something more than a mere illegal act--something more than a design to resist the law in a single instance. the design ought to be general, as in treason, rebellion, or insurrection; in which cases a universality of design is essential to constitute the offense. if a person resist a constable or sheriff, or other officer charged with the execution of process, with an intention to resist the law in that particular instance, such an act is a misdemeanor at most, is indictable as such, and may be met by the _posse comitatus_. but something more than a mere misdemeanor must have been contemplated by the law. it would seem to me that it could never have been intended that the governor should call out the militia in every case, where a constable or sheriff may be resisted; and even in a case of a riotous resistance it would not be an extreme emergency without some military array, some warlike show, or some threatened resistance to the government itself. in this case, there has been no warlike array in the proceedings of smith and his friends, no exhibition of arms, and no actual force of an illegal character. mr. reynolds was not subjected to illegal imprisonment. he was arrested on lawful process; and although that process may have been wrongfully obtained, yet his arrest was not riotous or unlawful, but according to the forms of law. mr. reynolds continued in the custody of the sheriff, by virtue of that process, until he was taken to nauvoo; and although he was taken to that city against his will, and was by that means compelled to take his prisoner there, yet was he taken by lawful process, by an authorized officer who acted, so far as i have any evidence, freely and voluntarily, in so doing. in no one aspect of the case can i consider the present an extreme emergency, warranting a call for the militia according to the provisions of law in this state. thus, sir, i have stated to you the principal reasons which have influenced me in refusing to order a call of the militia. to my mind they are entirely satisfactory, and i hope they will meet with the approval of your excellency and the citizens of missouri. i have the honor to be your excellency's most obedient servant, thomas ford. _tuesday, 15_.--went in the evening to see mr. la forest exhibit feats of strength. {537} _wednesday, 16_.--at ten a.m., attended the funeral of general james adams, who was buried with masonic honors. i sent sidney rigdon's affidavit to governor ford. _thursday, 17_.--i held mayor's court through the day, and tried several suits. elders parley p. pratt and orson hyde started from nauvoo for boston, _via_ chicago. elder j. m. grant wrote me a letter reporting the church in philadelphia to be in a prosperous condition. _friday, 18_.--conversed with mr. swartout, of quincy, and bought from him thirteen quarter-sections of land. visited the lumber yard. elders young and kimball visited mount holly, new jersey. _saturday, 19_.--_"great meeting of anti-mormons!"_ at a public meeting of the citizens of hancock county, without distinction of party, held at the court house in carthage, in pursuance of previous notice, on saturday, the 19th of august, a.d. 1843. _anti-mormon meeting at carthage_. major reuben graves was called to the chair, and william d. abernethy appointed secretary. the object of the meeting was then stated by valentine wilson in an animated address. the meeting was afterwards addressed by walter bagby and also by hiram boyle, of adams county. on motion of f. j. bartlett, a committee of nine was appointed by the chair to draft and report resolutions for the action of the meeting. f. j. bartlett, walter bagby, valentine wilson, g. m. swope, r. t. madison, j. a. beebe, john wilson, henry hunter, and john cameron were appointed that committee. after a short absence the committee submitted the following: report. your committee respectfully requests to be excused from making a formal report at this time, owing to the short time allowed them and the importance of the business that has called us together, and ask to be discharged from further duties and recommend that a committee of six be appointed to draft resolutions and make a report to an adjourned meeting. {538} whereupon the following gentlemen were appointed to compose that committee,--viz.: walter bagby, f. j. bartlett, stephen owen, stephen h. tyler, valentine wilson and joel weston. the meeting then adjourned to meet again at this place on the 6th of september next, at one o'clock p.m. reuben graves, chairman. w. d. abernethy, secretary. _sunday, 20_.--i was at home all day. my brother hyrum preached at the stand, and sidney rigdon read a copy of a letter to show the people that he was not guilty of treachery. _monday, 21_.--i received a letter from mr. patrick, covering one from mr. j. hall, of independence, missouri, breathing hard things against us as a people. i gave instructions to have them copied with some additional remarks, and sent to governor ford. the following is a copy of the letter, with the comments of the _neighbor_ thereon. _letter of j. hall, missouri, on the recent arrest and trial of the prophet_. independence, mo., july 23, 1843. my dear old friend:--your letter dated on the 12th, and mailed on the 14th instant, is just at hand; and not being able to answer your questions correctly or advise you judicially, in relation to the rockwell case until after i see him and some other of my friends, i will postpone that part of this letter until tomorrow, and in the meantime will say such things as i can write about without much reflection. sheriff reynolds, upon his return gave me his compliments from you and for the first time i learned that you resided in illinois. he also gave a narrative of his adventures in your state, which was anything but favorable, either to the reputation of your people or yourself, as a law abiding people or a profound or honest lawyer. certainly there can be but little virtue in the community, and little honesty in the officers or the law, who will trample upon the forms of justice, the laws of the country and bid open defiance to both in the manner that sheriff reynolds informs us that you acted with him, after his arrest of the mormon prophet. that the state courts have a right upon a writ of habeas corpus to investigate the legality of all imprisonment within {539} their respective chartered limits, whether such imprisonment is by the authority of the united states or of a state, no sound lawyer, perhaps, will doubt; but it is equally certain that no court upon such a writ has any right to go beyond the forms and the _prima facia_ evidence of the case. if the officers of courts and the community are so corrupt as to disregard their own laws and trample them under their feet, and liberate their criminals in defiance of law, then it appears to me that the power of self government is extinct; if illinois by her own authority, cannot capture the prophet, it will be but a small matter to raise volunteers enough here to raze the city of nauvoo to the ground; if illinois fails to deliver up jo smith, there will be something serious between the two states. missouri will have jo smith for trial or impose as powerful restrictions as the constitution will allow upon the intercourse of the citizens of illinois in missouri. if the governor of illinois is so imbecile as to allow his warrant to be disregarded by the mormons, and permit the prophet to go at large, then let him be impeached, and a new, honorable, energetic man be placed in his stead. i have it from a high source that missouri will hold the whole state responsible for the treatment of our messenger, and for the delivery of the prophet. had you liberated the prophet by a regular writ of habeas corpus without mistreating our reynolds, i should have gloried in my acquaintance with you; but to have done it in the manner it was done reflects no honor either on yourself, your people, or your government. the mormons are only a lawless banditti, and i fear the pestilence has contaminated the whole community; and if reynolds' opinion be correct, yourself among the rest, holy jo was not afraid of the "injustice of our people;" it is the just punishment and their violated laws that he fears. i will now give you an impartial opinion of the prejudices against rockwell here, and my opinion of his guilt. there is not a man in this community but believes him guilty. there is a chain of circumstances against him so strong that no rational man can doubt his guilt. i was at boggs' house two minutes after the deed; it is in sight of mine; and the insidiousness of the offense renders it difficult to restrain the citizens from hanging him up without judge or jury. so far, however, we have succeeded in quelling it; but should he be discharged upon trial, the power of man cannot save him. (more tomorrow.) j. hall. _editorial comments of the "nauvoo neighbor" on the foregoing letter_.[a] [footnote a: the editorial is by john taylor.] the foregoing letter was sent from j. hall, of independence, missouri, to a respectable lawyer of dixon, illinois, and by him with an explanatory {540} letter enclosed and forwarded to general smith of this city; and after retaining copies, it was thought advisable to forward both the originals to governor ford for his consideration. by this proceeding it is not to be understood that the citizens of nauvoo fear that "_volunteers from missouri will raze nauvoo to the ground_." there is too much honor and patriotism in illinois to allow such a barbarous and disgraceful transaction; but it was done to apprize his excellency of the mode and manner of doing business in cases of emergency in missouri, and to show his excellency how much responsibility he and the state were under in case the prophet should not be delivered up on the requisition of missouri, where, according to the nicest calculations of the famous lawyer hall, taking rockwell's case for a sample, if he were discharged upon his trial, "_the power of man could not save him_!" as to the non-intercourse, or _"restrictions"_ which missouri may assume or _inflict_ over the citizens of illinois, we have nothing to say. the latter-day saints have seen boggs' signature to such a bill as that and many know the penalty. there is little need of comment on mr. hall's famous letter; for to us it seems to be of itself a _comment_ that makes honesty, virtue and common sense blush, and law, liberty and republicism shudder! we appeal to the liberal-minded and proud-hearted americans, whether such a spot upon the withering character of missouri could be removed, any more than an african could be washed white, or a wolf be possessed of the innocence of a lamb, unless the lord interfered. talk of justice in missouri! you might as well make a burning limekiln or coal-pit an ice-house or hospital! the ice would melt and the sick would suffocate, _the power of man could not save them_! no wonder a negro could be burned alive in missouri! no wonder a criminal could be taken out of jail and murdered while the sheriff held a respite in his hand, in missouri; and no wonder that a mormon will not risk his life in missouri; _the power of man could not save him_, even if discharged by what is styled _a court of justice_. to glance at the whole without recurring to the many crimes of the people of the state, officially or unofficially, whether it be feeding prisoners on _human flesh_, or taking them out of jail and _lynching_ them without mercy, to help justice beforehand, or whether it be boggs' exterminating order or even the present hint at _restriction_ and assumption of _responsibility_, we are apt to believe that the good sense and virtue of the citizens of illinois in general and the mormons _especially_ like the _old experienced rat will shun missouri as a whitened heap under which there is mischief concealed_. rode out with mr. moore. in the afternoon held mayor's {541}court, and tried frederick j. moeser for breach of temperance ordinance. fined him $3 and costs. mary ann young, daughter of elder brigham young, died, aged six years and eight months, of dropsy around the heart. elders brigham young, heber c. kimball and george a. smith arrived in new york. _tuesday, 22_.--held mayor's court, and fined stephen wilkinson for selling spirits without a license. we constantly hear rumors that the people of carthage are determined to raise a mob to drive the mormons out of the state. my brother hyrum has gone to plymouth. _wednesday, 23_.--i attended mayor's court and tried several suits. sent george j. adams to augusta to procure some articles for the temple. elders orson pratt and wilford woodruff arrived in new york, accompanied by elders jedediah m. grant and james sloan. _thursday, 24_.--engaged in land business, selling and making titles of land and settling with several individuals. _friday, 25_.--my brother hyrum in the office, conversing with me about the new revelation upon celestial marriage. rain in gentle showers through the day, being the first of any amount that has fallen in nauvoo since the 1st of june. the earth has been exceedingly dry, and the early potatoes nearly destroyed. corn has been stunted in its growth and even vines much injured by the drouth. _saturday, 26_.--six hundred houses destroyed by fire in kingston, jamaica; estimated damage, $1,500,000. the u.s. steam frigate _missouri_ destroyed by fire. elder jonathan dunham returned from his exploring excursion west. the following is extracted from his journal: {542} _extracts from journal of elder jonathan dunham while engaged on an exploration in the western country_.[b] [footnote b: see this volume, page 509.] _saturday, july 16, 1843_.--stayed all day at zarahemla; all night at mr. hawley's. _sunday, 17_.--miss daniels finished my tent, &c. left hawley's at twelve o'clock, went fifteen miles and camped for the night. in the morning our horses were gone; we hunted for them some time before we found them. _18th july_.--left the camp at seven o'clock; traveled all day; came within sixteen miles of the agency. camped on the prairie. _tuesday, 19_.--left the camp at six o'clock; passed the agent's house, half-past twelve. came to sugar grove creek; stopped, rested our horses, took dinner, &c., at two o'clock p.m.; stopped at dark on mesquito creek, and stayed all night. _wednesday, 20_.--started at six o'clock; traveled thirty miles; fell in with the sac indians, who had been to the old sac village after corn. at night they got drunk and fought. we encamped at dark, and stayed all night in the timber, on a bluff bank of the des moines river. started late in the morning of thursday, 21st. we traveled until twelve o'clock: stopped in the round flat of the des moines river (here another drunken indian frolic which lasted all the afternoon); left the ground at half-past two p.m. and went thirteen miles; came within twenty miles of the garrison troops, or sac settlement, and encamped on the edge of the prairie. _friday, 22nd july_.--left for the sac village; at noon we got parted from each other, and the indians got drunk and quarreled; and captain joe would not go any further. he lay down, was mad, and i could not get him to go. so i left him and went towards the sac village. stayed all night at the trading house. _saturday morning, 23rd july_.--came to the sac village, and waited for captain joe to arrive with his party. _sunday, 24_.--stayed at the sac waiting for my pilot, who was sick and lame in one knee, so that he could not travel. _monday, 25_.--this morning at wapamuneto's; stayed until noon of tuesday, 26th; then neotanah, my guide came, and we started off immediately for missouri; stayed on the prairie all night. _wednesday, 27_.--traveled until noon; baited our horses; no water; we had nothing to eat; continued our journey; it rained all the afternoon; stayed all the night in the prairie; lay in the wet grass. _thursday, 28_.--started on our journey this morning early. saw in {543} the forenoon a herd of elk. the indian went up the hollow to shoot one, while i held the horses out of sight of the elk. he crawled in the grass some fifty or sixty rods, and snapped four times at them when they were lying down; he could not get his gun off. the elk ran off a rifle shot and looked at him. he broke his gun to pieces on the ground and threw it away down the hill, and came back to me swearing mad. went on until three o'clock, then baited our horses and prepared for a shower that was apparently nigh at hand. we went until sundown, then pitched our tents in the grass; and such rain and thunder and lightning i never before witnessed. lay all night in the rain. our tent blew over. _friday, 29th july_.--we dried our things by the fire, and then went on about twenty-five miles; came to a village of the pottawatamies about sunset: found nobody at home; went into the house of my guide; his wife was dead, and his son and wife gone to the north on a buffalo hunt. we made a fire, and got something to eat. late in the night there came four indians and one old squaw; they brought some jerked venison and some half-boiled corn. _saturday morning, 30th july_.--we were sent for to the chief's house. we went. the indians, squaws and children came from every quarter to see the man that had come with neotanah. breakfast was ready for us as soon as we came in. this was the first time that i ever ate at a wigwam amongst little and great, when the victuals relished as it did at this time; but this is easily accounted for: hunger will make anything that is eatable taste good. stayed all day at the chief's house. my rifle seemed to be the great wonder amongst all indians and squaws; it went the rounds, from one to another, as if it had been one of the seven wonders of the world. this indian town stands on the creek called the pottawatamie tour-se-pas. this creek is from three to eight rods wide, is deep, and often flows its banks. its length is sixty miles and it enters into the missouri river, thirty miles from pottawatamie town. _sunday, 31_.--nothing this day transpired worth mentioning. about three o'clock p.m. a delegate from the pottwatamie tribe returned from iowa river, where he met in council with two of the sioux and one winnebago. he said the distance from the pottawatamies to galena is five hundred miles. _monday, 1st august, 1843_.--this day i spent in looking up the creek for a mill seat, and found one and two beds of iron ore. _tuesday, 2_.--this morning the chief of the warriors brought me two cat fish, and left them in the wik-a-up where i stayed. i cooked half of one of them, and it eat very good. the indians all are very kind to me, more so than i could expect. this tribe is somewhat scattered, {544} through the timber up and down the creek; but the main village or town stands on an eminence that overlooks the whole of the rest of the indian habitations. it appears to be a healthy habitation. the water is good and the climate wholesome. some considerable timber, though no very great sawing timber, except bass wood, black walnut, some cottonwood. this tribe have been here for six years from rock river. the pottawatamies this side of the missouri river, they say, will number 2,000 men, women and children. thirty-four miles from the pottawatamie town to the council bluffs, 200 miles south lies fort leavenworth; and about the same distance southeast lies far west. one hundred miles north is a buffalo country, where the pottawatamies hunt and catch buffalo. _wednesday, august 3_.--council met at two o'clock. they own five millions of acres of land. last annuities, the number was 1,552 souls. council arose at sunset, when the decision was made that neotanah should conduct me back again to the agency in iowa, on the nearest and most convenient route. the head chief was to conduct me home; but in council a messenger arrived and brought news that the superintendent of the annuities had arrived at the garrison, leavenworth, and the middle of august he would visit the chiefs at council bluffs to pay them their money. be said he was very sorry that he could not conduct me to nauvoo; he wanted to see the place and the people. the interpreter appeared very friendly indeed, and regretted much that he could not go with me home; but said he would visit nauvoo in the spring, as early as the weather and streams of water would permit. _thursday, 4_.--this morning i discovered a little dissatisfaction in some, which began to cause a division, that the same indian that conducted me to their nation should conduct me back again. the pawnees on the head of the big platte, 150 miles from council bluffs. about the 7th of july, (1843) the sacs, 600 men, came against the pawnees, 160. they fought from daylight until noon, killed sixty sioux and about sixty-two of the pawnees. the missionary went upon the bluff and saw the battle. they offered no abuse to the whites. _friday, 5_.--nothing of note passed. _saturday, 6_.--this day i took dinner with a friend, who had just come from the buffalo hunt. his daughter cooked a johnny cake and got some tea; had sugar a plenty, and buffalo meat. this, for the first time that i had seen any corn meal, was pounded in a mortar, and the finest sorted out and baked; but the manner in which it was wet up and shortened was a caution to the hogs. but this all passed over very well. i have no reason to complain, for they did the best they knew {545} how. severe hunger made all things relish well that was eatable for dogs. _sunday, 7_.--went down the creek to make some arrangements about returning home. saw some new indians, and had to go and dine with them; then, after dinner, went up town and stayed all night. _monday, 8_.--went about eight or ten miles after wild honey; found two trees, got the honey, and returned home by dark the same day. _tuesday, 9_.--this morning had breakfast of honey, and buffalo meat dried and smoked; then, in about one hour and a half, boiled corn and elk bone broth was served up. this was a great dish amongst the lamanites; but not so good a dish for me as i have seen in past days in my own land and amongst my own people. on the 8th instant a great feast was held at the black chief's, called the buffalo feast, or after the buffalo hunt was over; and all returned in safety and all their labors crowned with success. an address was delivered by a subordinate speaker because the chief was very ill. this address or sermon was lengthy and delivered in great oratorical style. at the end of the last sentence the congregation responded a loud amen; then they commenced eating as the feast was prepared already. after the feast the singers commenced to sing, and sang three songs, the dances commenced at a loud whoop from the war chief. after dancing was passed off the priest offered up a prayer to the great spirit for giving them good hunting. the congregation then dispersed. _wednesday, 10_.--another feast was prepared for the lower town, who were absent at the first feast. this last feast held all night, or the dance continued all night. _thursday, 11_.--i went to the lower town and visited them: they also were very friendly. the town is situated on the east bank of the river, about three miles below the middle town, and the middle town about one mile below the upper town. the head chief lives in the middle town and one chief in each of the other towns. _friday, 12_.--all was still and quiet, nothing going on worthy of notice; all busy about their employment. the old men were lying on their couches and smoking their pipes; the old women were making sacks in which to gather their corn and beans and potatoes: the young women were making mats to sleep on and weaving wampum belts for the warriors; the young men were constantly riding from town to town visiting and playing cards and gambling continually after the return from their buffalo hunt, which lasted fourteen days. when a hunter rides out for elk or deer, and returns with the spoils, he rides to the door of his wigwam, where he finds his wife sitting at work, and a kettle of corn and beans and a little buffalo meat {546} or bones broken, or elk meat, all ready for him. if not quite done, she steps to the next door and returns with his wooden bowl and ladle full. the indian throws off at the door his meat in a great hurry, unharnesses his horse, lies down on some skins or blankets and eats his food prepared for him, enough for four white men. the meat is left in charge with the squaw. he has no more care of it. he has done his part in getting the meat and bringing it to his house. the squaws then prepare and dry or smoke the meat. this they call jerking the meat, so that it will not spoil. meat prepared this way is dried in the blood, and will keep year after year if not eaten before. nothing of notice occurred through the day. i spent the forenoon in the town. in the afternoon i went to see the indian who was appointed by the council to conduct me home. he was gone to the lower town on a drunken frolic. i stayed until he came home, which was a little before sunset. i then returned to my place of lodging. soon after i had got to bed or laid down upon my blanket, i heard the beating of a drum. an indian came in, or came to the door and said that we must all attend the feast or dance. at an instant each one caught a bowl and ladle, and ran for the place of gathering. i went with the crowd, though not equipped. i had no bowl or ladle, but was made welcome as though i was an indian with the rest. a place was prepared for me to sit or lie down as i chose; and as they all lay down, i laid down with the rest, between two large warriors, who soon commenced smoking their pipes. the music was continually playing. after smoking was past, the war chief began to dance, and was followed by his braves with a hideous yell as each fell into the dance. they passed around the room three or four times, and then they were joined by the squaws. they all and each one performed their parts well that was assigned them, from the least to the greatest; and i think better time kept by those that danced i never saw before. all was solemn and silent as though they were going to be burnt at the stake,--except, when the chief gave the whoop, they all answered with a yell that would reach the very heavens. this dance continued about one hour while the supper was preparing. they then all took supper; and after supper, commenced dancing again as usual. this performance lasted until about three o'clock in the morning when all went quietly to their homes. the next morning, the chief sent for me to take breakfast with him. i immediately went. the two little girls were cooking, frying flour pancakes. the chief's wife was busily engaged attending on her sick child in s small booth built for that purpose out at the door. these cakes above mentioned, fried by those little girls, were just scorched {547} a little on either side, and the middle was dough. as it was those cakes and sweetened water was a good breakfast. _saturday morning, 13_.--this morning the chief told me that in consequence of being used in the manner i was, in coming to visit them, they had come to the conclusion that they would not let the same indian go back with me that came with me, and that they had selected in the first council, but after more investigation, they concluded to make a new selection of men that would be more respectable and could do honor to their nation, and have authority to act for the tribe; and it would be satisfactory to the whole nation, as the nation was much displeased with the conduct of neotanah, and in council gave him a severe flogging, and said that he was not fit to go anywhere amongst the whites. they seemed to express much regret and feeling of sorrow that i had received such treatment from one that pretended to be a friend and an honorable man of the pottawatomies, for they consider themselves honorable men. while i now write, i have seven of the most honorable in the tribe around me--the head chief and his counselors. one of them is aged, his head is silvered o'er with age; while in his prime none could endure more fatigue, none whose constitution was stronger than his: but now he says, he is soon to go and shake hands with the great shaminyto (that is, god) that had made him, and had given him strength to hunt, and in war to fight his enemies. here the old man would show the wounds received in battle, in fighting for his nation, his wife and little ones. he said he had never fought but on the defensive. ninety-eight years, as near as he can remember, he has seen; and now, he says, he wants to know how the mormons worship the great shaminyto different from what he did; if the best way, he wanted to get into it before he went on his journey to see the great shaminyto. _sunday, 14_.--there is no day known amongst these indians. every day is alike unto them. they have no day of the month, neither day of the week. all things move on one day after another. they count their months by moons, and twelve moons make a year. they can tell how many years they have lived in the west, and most of them can tell how old they are, &c. _monday, 15_.--this morning the indians arrived from missouri, and brought an interpreter, and one to go to the east or to the mississippi, to conduct me home and to see the big chief. council is to sit at nine o'clock this morning; but in consequence of the head chief's child to be buried this morning, council will be called immediately after dinner. the afternoon was spent in business matters, writing, preparing for the journey to nauvoo. {548} _tuesday, 16_.--this morning i went to see a squaw that was bitten last night by a rattlesnake twice upon the top of her left foot. she was in great pain all night, her foot and leg very much swollen. in the afternoon the indians all met for worship and to prepare for drawing the blankets and money. they were as merry as bees in a hive, old and young, from the grey head to the suckling on a board. they had their meeting until one o'clock in the morning. danced and prayed and preached some. _wednesday, 17_.--they commenced again the worship about sunrise, dressed in the richest and best style possible, except some few who were employed in cooking for the rest. here i will notice that the most profound silence and good order that i ever saw in any congregation whatever, small or great, was observed. all that is wanting to make them the happiest people in the world is the gospel, a perfect knowledge of it, and to feel its power. their sectarian creeds and ceremonies would go to the moles and bats soon. although they labor with as much energy of body and mind, and have as much zeal as the shaking quakers, yet it is heathen worship, like all other sectarian societies. their idea of the supreme being is much more consistent than many of the holy enlightened sectarians; for the indians believe in the great shaminyto as having body and parts like unto a man. _thursday, 18_.--this morning, we started for nauvoo. a long and tedious journey to perform lay before us. we had no compass to steer our course by: the sun rising in the morning was our principal guide. our course was due east. this course we intended to follow as near as we could. the place we left, belle vue, or mosquito creek, is in the same latitude as nauvoo. therefore on our return, our course must be east; and this direction we followed until we came to the keosoqua, on the des moines river. we traveled fifteen miles unto another indian village, stayed all night; and in the morning a council was called, and we stayed all day. _friday, 19_.--at the village we got some provisions cooked, and the chief's brother was sent as a delegate from the band. our company now consisted of four indians, one squaw, one interpreter, and myself, seven in number. the interpreter was a white man, half english and half french, formerly from canada; and since the last war has lived with the pottawatamies; married a squaw, sister to the chief where we now are. we came to the conclusion to stay all day on friday, because two of our horses went back to where we first started. _saturday, 20th of august_.--left the village at ten o'clock. traveled all day until dark. encamped on the battle-ground where the sioux and pottawattamies and sixteen of the oneidas fought. i took up {549} one of their blankets to ride on. we started this morning as soon as it was light enough to see to follow the trail. _sunday, 21_.--came to the naama river, or creek, at twelve o'clock. stopped and took dinner on a high bank. on this stream, on either side, is a quantity of timber. where we crossed is a beautiful mill seat, &c. traveled until dark, and encamped in the weeds all night. _monday, 22_.--we started at daybreak; went until twelve o'clock; stopped on the east bank of white breast creek and took dinner. here we found plenty of red plums, though not fully ripe; but my comrades dined heartily upon them. this was a good hit for me: when we came to eat dinner they could eat but little. by this means i made out to get nearly enough to satisfy hunger, for i had eaten nothing since the night before. we passed on until we came to english creek. stayed all night. _tuesday, 23_.--started about sunrise without breakfast. traveled until two o'clock. crossed the des moines river at eddyville. there i bought a loaf of wheat bread, a loaf of sweet cake and an apple pie, and went up on the side hill to the indian spring, and there we all took dinner. and this was a dinner indeed, good enough for the king. i thought the best that i ever ate in may life; but being so extremely hungry, it was delicious, &c. came ten miles; stayed all night at mosquito creek; got two ears of green corn apiece and roasted them. _wednesday, 24_.--this morning we started at day-light, then ten miles from the old agency of the sacs and fox. we traveled twenty-five miles beyond the agency, which made thirty-five miles, then encamped for the night. here we bought some bacon and half a loaf of warm wheat bread. _thursday, 25_.--this morning some rain and showery. we took a bite and then started for nauvoo city; traveled until sunset, then camped in the woods about twelve miles from nauvoo. we killed one grey squirrel, and eat a little dry buffalo meat, and lay down in the rain all night. in the morning we got a few potatoes and boiled them. i killed two grey squirrels and the squaw burned off the hair and boiled them. _friday, 26_.--we traveled all day in the rain, and at night reached the mississippi river, and encamped on the bank, above the potter house. _i have seen much delightful country, but the prospect for bee hunting is not as good as i could wish_. [n. b. the names of places and distances were procured from the indians and are not accurate.] _august 27_.--the quorum of the twelve met with {550} the saints in the columbian hall, grand street, new york, in conference. _minutes of a meeting of the twelve in new york city_. meeting opened by prayer. president young arose and addressed the meeting in an interesting manner upon the subject of the gathering, the building of the nauvoo house and temple. he spoke of the priesthood, and said that it was a perfect system of government. in the afternoon the conference reassembled; and elder kimball spoke in parables--gather in the wheat and the tares, thrash the wheat and the mill will blow away the chaff. he said an elder could get a people together and could get them to receive the work, if he did not whip the sects so much. he compared such elders to a shepherd who would call up a buck and a flock of sheep and hand them a little salt; and just as they begin to eat, hit him with a club across the head, and the sheep will run away. elder george a. smith followed and bore testimony of the work. spoke of the elders spending their time in speaking about mysteries and speculating about things beyond the grave which they did not understand. advised them to wait till god revealed hidden mysteries to them before they undertook to preach them to the people. * * * * elder smith counseled the elders to be wise enough to let such things alone, in other words to tell the good things of the kingdom which we have received and do understand, and wait patiently until the lord takes off the veil of darkness. he spoke of the collegiate education he received from president joseph smith which was to preach short sermons and make short prayers, which had done him much good in life. president brigham young said the scriptures had been mystified to that degree that the greatest divines of the day are as ignorant as the dumb ass concerning the things of god; comparatively they don't know their right hand from their left. we try to revere the scriptures and to make them so simple that the people can understand them. place a man in this room who is ignorant of science, and take everything out that he can see and then ask him if there is anything in the room. he will say, no, only we two. i tell him there are millions of live animals in the room--that we even breath them; and i will show him by the aid of the microscope that there are live animals in a drop of water, which appear to be eight feet long; but he won't believe it until he sees it through the magnifying glass. so with the unbeliever in revelation. he does not believe in god, in angels or in spirits, because he cannot {551} see them; but let him have spiritual glasses, or obey the commandments of god, get the spirit of god, and then he can see the truth. a hymn was then sung. then several questions were asked as follows: 1. can any officer in any branch of the church say that his word is law and shall be obeyed? answer: he can say that his word is law; but does that make it so? yes, if he has the law of god and delivers it: otherwise it is not. 2. is it right for a priest to be appointed to accompany a teacher to the house of each member, when his duty is set forth in the covenants? answer: yes, any officer from a high priest to a deacon may visit the church or members, and be set apart for this purpose, if the church will receive it. 3. can a branch of the church make by-laws on the principle of expediency, which are not specified in any revelation? answer: yes, if they wish, they may make laws to stick their fingers into their eyes; but it is like the man who habituated himself to sticking his fingers into a knot-hole in a board partition every morning, until custom compelled him to do it; for having omitted it one morning he felt so curiously at the breakfast table, that he could not eat. he then bethought himself, went and put his finger into the knot-hole and returned with a good appetite, and ate a hearty breakfast.[c] [footnote c: the answer is not as direct as one might wish it to be, but certainly it is not favorable to the making of by-laws not "specified in any revelation."] elder young said that if elders or high priests are so situated that they cannot get word from the prophet or the twelve apostles, they may get a revelation concerning themselves. the twelve may get a revelation in any part of the world concerning the building up of the kingdom, as they have to establish it in all parts of the world. so any person can ask the lord for a witness concerning himself, and get an answer, but not to lead the church: that belongs to the head of the church. conference met at half-past ten o'clock, according to adjournment. meeting opened by singing. prayer by elder jedediah m. grant. the congregation was then addressed by elder wilford woodruff from ii peter 1:20, 21: "knowing this first, that no prophecy of the scripture is of any private interpretation. for the prophecy came not in old time by the will of man; but holy men of god spake as they were moved by the holy ghost." if the prophecies that had been fulfilled were fulfilled literally, in like manner would those prophecies which are still unfulfilled be fulfilled {552} literally. the gathering of the saints, the building up of zion, the gathering of the jews, the rebuilding of jerusalem, the establishing of the church and kingdom of god in the last days, and the preaching of the gospel to all the world are events looked for by the latter-day saints. and notwithstanding these things are unpopular, and not looked for or believed in by the world, yet we feel encouraged to persevere and press forward in assisting to accomplish these great and glorious things, with a firm belief that they will as truly be brought to pass and perfected as those things were which were prophesied in ancient days. he also bore testimony of the truth of the book of mormon, book of doctrine and covenants, and of joseph smith being a prophet of god. elder kimball gave his testimony, when the meeting took a recess for two hours. in the afternoon, after elder john e. page had addressed the meeting, elder george t. leach was appointed to preside over the church in new york, in place of elder l. r. foster, who was about to remove to nauvoo. after which several children were blessed, and the meeting adjourned until evening; at which time elder orson pratt addressed the people in an edifying manner concerning the book of mormon, its history, what it was, &c.; that it was a history of nearly one-half of the globe, and the people that inhabited it; that it gave a history and names of cities that have been of late discovered by catherwood and stephens; that it spoke for the establishing of our government; and what is more highly interesting, it reveals its final fate and destiny; so that, by reading the book of mormon, you can clearly see what will befall this nation, and what will be its final end.[d] [footnote d: this statement of elder orson pratt's views is doubtless faulty. the book of mormon does not predict what will befall our nation, the united states, nor "its final end." but it contains a conditional prophecy in relation to the two american continents. these continents are a promised land. they are given, according to the book of mormon, primarily to the descendants of the patriarch joseph, son of jacob, as an inheritance, but the gentile races are also given an inheritance in them with the descendants of joseph. the whole land, however, is dedicated to righteousness and liberty and the people who possess it, whether of the house of israel or gentile must be a righteous people and worship "the god of the land, who is jesus christ." in that event god stands pledged to preserve the land and the people thereof, free from bondage of all other nations, and to bless them with very great and peculiar blessings, guaranteeing to them freedom and peaceful possession of the land forever. if the gentile races shall observe these conditions they and their children are to share in the blessings of the land in connection with the descendants of the patriarch joseph. but if they depart from justice, reject righteousness and jesus christ, then judgments of destruction decreed in the book of mormon, will overtake them until they are wasted away. this is the decree of god respecting the western hemisphere, and is one of the important messages that the book of mormon has to deliver to the present generation. see book of mormon ii nephi 1:5-12; also ether 1:42; iii nephi 20:14-20; iii nephi 20:27, 28; iii nephi 21:11-25; also "new witness for god" vol. iii, pp. 314-323. but it will be seen that these prophecies are conditional, and therefore cannot be held to be predictions of what the final end of our nation, the united states and other nations of the american continents, will be, since it yet remains to be demonstrated whether they will abide or violate the conditions upon which they may possess the continents perpetually.] {553} in that book you will find recorded the pure principles of the gospel of jesus christ, as taught by himself on the continent of america, so plain that no two persons could disagree as to the points of doctrine set forth. he then bore testimony of the truth of joseph smith being a prophet of god, and that the book of mormon was true; also that the church of the latter-day saints was the church of god. he spoke about two hours; and after he closed five children were blessed, and then the people were dismissed. _august 27_.--i attended meeting at the stand at ten a.m., and made a few remarks; the following report of which is by dr. willard richards: _address of the prophet--sidney rigdon's status--the priesthood expounded_. two weeks ago today something was said about elder sidney rigdon, and a vote was taken to disfellowship him and to demand his license, on account of a report brought by elder hyde from quincy. he [president smith] then read a letter from thomas carlin to sidney rigdon as follows: quincy, illinois, august 18, 1843. dear sir:--yours of the 15th instant was received, but not in time to answer it by return mail. you say that a mr. orson hyde, on board of the steamboat _anawan_ a short time since, was told by an officer of the boat that a mr. prentice, in the vicinity of quincy, said that some person in high standing in the church of latter-day saints in this place (quincy) had an interview with you (me) said he would use all the influence that his circumstances would admit of to have joseph smith arrested and delivered into the hands of the missourians, &c. this interview is said to have taken place at the time the first warrant was issued against smith, and since the last warrant was issued, that the same person had written to you, (me) or had an interview with you, giving the same assurances. it has been publicly said in this town that i (sidney rigdon) was the person who had this interview or interviews and correspondence with you. now, sir, it gives me pleasure {554} to be perfectly able to disabuse you. i have not seen you to my recollection, nor had any correspondence with you, until the present, since 1839; and in all the intercourse i have had with you i have always looked upon you as one of the most devoted followers of joseph smith and one of the pillars of the church of latter-day saints. i never sought through the aid of any person to entrap joseph smith. a faithful discharge of my official duties was all that i attempted or desired. very respectfully your obedient servant, thomas carlin. [he, president smith] then resumed: the letter is one of the most evasive things, and carries with it a design to hide the truth. has any man been concerned in a conspiracy to deliver joseph smith to missouri? if so, who? he then read the 7th chap. hebrews. salem is designed for a hebrew term. it should be shiloam, which signifies righteousness and peace: as it is, it is nothing--neither hebrew, greek, latin, french, nor any other language. i say to all those who are disposed to set up stakes for the almighty, you will come short of the glory of god. to become a joint heir of the heirship of the son, one must put away all his false traditions. i prophesy and bear record this morning that all the combined powers of earth and hell shall not and cannot ever overthrow or overcome this boy, for i have a promise from the eternal god. if i have sinned, i have sinned outwardly; but surely i have contemplated the things of god. respecting the melchizedek priesthood, the sectarians never professed to have it; consequently they never could save any one, and would all be damned together. there was an episcopal priest who said he had the priesthood of aaron, but had not the priesthood of melchizedek: and i bear testimony that i never have found the man who claimed the priesthood of melchizedek. the power of the melchizedek priesthood is to have the power of "endless lives;" for the everlasting covenant cannot be broken. the law was given under aaron for the purpose of pouring out judgments and destructions. the sectarian world are going to hell by hundreds, by thousands and by millions. there are three grand orders of priesthood referred to here. 1st. the king of shiloam. (salem) had power and authority over {555} that of abraham, holding the key and the power of endless life. angels desire to look into it, but they have set up too many stakes. god cursed the children of israel because they would not receive the last law from moses. the sacrifice required of abraham in the offering up of isaac, shows that if a man would attain to the keys of the kingdom of an endless life; he must sacrifice all things. when god offers a blessing or knowledge to a man, and he refuses to receive it, he will be damned. the israelites prayed that god would speak to moses and not to them; in consequence of which he cursed them with a carnal law. what was the power of melchizedek? 'twas not the priesthood of aaron which administers in outward ordinances, and the offering of sacrifices. those holding the fullness of the melchizedek priesthood are kings and priests of the most high god, holding the keys of power and blessings. in fact, that priesthood is a perfect law of theocracy, and stands as god to give laws to the people, administering endless lives to the sons and daughters of adam. abraham says to melchizedek, i believe all that thou hast taught me concerning the priesthood and the coming of the son of man; so melchizedek ordained abraham and sent him away. abraham rejoiced, saying, now i have a priesthood. salvation could not come to the world without the mediation of jesus christ. how shall god come to the rescue of this generation? he will send elijah the prophet. the law revealed to moses in horeb never was revealed to the children of israel as a nation. elijah shall reveal the covenants to seal the hearts of the fathers to the children, and the children to the fathers. the anointing and sealing is to be called, elected and made sure. "without father, without mother, without descent, having neither beginning of days nor end of life, but made like unto the son of god, abideth a priest continually." the melchizedek priesthood holds the right from the eternal god, and not by descent from father and mother; and that priesthood is as eternal as god himself, having neither beginning of days nor end of life. the 2nd priesthood is patriarchal authority. go to and finish the temple, and god will fill it with power, and you will then receive more knowledge concerning this priesthood. the 3rd is what is called the levitical priesthood, consisting of priests to administer in outward ordinance, made without an oath; but the priesthood of melchizedek is by an oath and covenant. the holy ghost is god's messenger to administer in all those priesthoods. {556} jesus christ is the heir of this kingdom--the only begotten of the father according to the flesh, and holds the keys over all this world. men have to suffer that they may come upon mount zion and be exalted above the heavens. i know a man that has been caught up to the third heavens, and can say, with paul, that we have seen and heard things that are not lawful to utter. fifteen minutes past one, closed my address. sidney rigdon said: "i never saw governor carlin but three times, and never exchanged a word with any man living on the subject.[e] i ask pardon for having done anything which should give occasion to make you think so." [footnote e: i. e. of betraying joseph smith to missouri.] in the evening i attended council and prayer meeting with my brother hyrum, newel k. whitney, willard richards, william law and william marks. _monday, 28_.--i was visited by a deputation of pottawattamie indians. _tuesday, 29_.--elder brigham young paid a visit to james arlington bennett, arlington house, long island, and baptized and confirmed him next day. i held a mayor's court and tried several cases. erastus h. derby was bound over to keep the peace for six months. previous to the close of the trial he gave up his license as an elder to the church recorder. _wednesday, 30_.--the _nauvoo neighbor_ publishes an article from the _boston bee_, upholding the chartered rights of nauvoo. _thursday, 31_.--i commenced removing into the nauvoo mansion. (end of volume v.) erratum: at page 504 a line is omitted in the third paragraph, fourth line. this should be inserted after the word "commanded;"_--and because they did none other thing than that which they were commanded--_ [transcriber's note: in this edition, this change has been made.] index to volume v. a adams, judge james of springfield, present at introduction of endowments at nauvoo, 1-2; warns prophet of impending arrest, 433. adams, john q., on right of petition, 283. and note. addresses to the church of latter-day saints and the public generally, joseph smith denounces john c. bennett, 35-38. affidavits, john c. bennett exonerating prophet from accusation of teaching immorality, 11; ditto, 38; ditto of wilson law _et al_., 38-39; lilburn w. boggs of, mo. 67; of city council concerning john c. bennett, 67-8; of hyrum smith anent bennett, 71-75; william law anent bennett, 75-77; of prophet's attorneys in dixon arrest case, 476; joseph smith on missouri troubles, 493-5; of caleb baldwin, lyman wight _et al._, 496-7. arsenal, one ordered built at nauvoo, 430. b barnes, lorenzo d., death of in england, 20; eulogy of, 319-20. bennett, john c, evil designs of upon the prophet, 4-5; exonerates the prophet from teaching immorality, 11; resigns his office as mayor of nauvoo, 12; statement of before city council on the character of joseph smith, 13; notice given of disfellowship by first presidency, twelve and bishops 18; begs not to be exposed, 18 confesses to wickedness, 18-19 an expelled mason, 22, 32; article on in _times and seasons_, 78-82, and notes; deposed as chancellor of university, 120. bennett, james arlington, letters to the prophet, 112; letter of prophet to, 156, _et seq_.; baptism and confirmation of, 556. boggs, lilburn w., ex-governor of missouri, report of attempted assassination of, 9; assassination of reported in quincy whig, 14. _boston weekly bee_, on mormonism, 322; character sketch of the prophet in, 406-8; judgment of on mormonism, 518-28. brayman, mr., secret agent of governor ford, 493. brewster, james collins, revelations of, 214-15. butterfield, justin, counsel for the prophet, springfield trial, 215-223. c call, anson, on joseph smith's prophecy of removal of saints to rocky mountains, 85-6, and note. carlin, governor, of illinois, acknowledges proceedings against joseph smith illegal, 91; duplicity of respecting nauvoo affairs, 118-19. carthage, hancock county, threats of mob violence at, 528. charts, phrenological, of joseph smith, 52-5; of willard richards, 58-60. _chicago democrat_, account of prophet's arrest in, 448-9. clark, hyrum, appointed to take charge of emigration from england, 26. clayton, william, succeeds willard richards temporarily as clerk, 49; visit of to governor carlin, 118; messenger to warn prophet of impending arrest, 436; 438-9 _et seq._ conferences, general, in england, 9-10; at manchester, england, 21; special at nauvoo, 136; at boston, 268; at augusta, iowa, 318; general at nauvoo, april 6th, 1843, 327 _et seq._; special at nauvoo, appointing elders for missions, 347-352; batavia, n. y., 352; at kirtland, 352; at vinalhaven, fox island, maine, 360; special at nauvoo, 369; minutes of at manchester, 418-19. conover, peter w. his account of relief expedition, 450-1; reveals plot against prophet, 452-3. cob, col., indian, speech of, 358-9. council, high, nauvoo, investigates charges against john c. bennett, 21; minutes of, 119; case of wilson law and nickerson, before, 280; decision of in hoyt case, 311; coltrin vs. matthews, 371-2; of the twelve _et al_., 131-2. cowan, john d., assists the prophet, 299; appointed aid de camp, 364. cowdery, oliver, prophet's inquiry concerning, 368. court, mayor's at nauvoo, proceedings in, 365-68; orders of in case of joseph smith, 474; approves copies of evidence before, 497. d derby, erastus h., assists the prophet when in retirement, 90-95; blessings of prophet upon, 106-7. de wolfe, episcopal minister, preaches at nauvoo, 427. dixon, the prophet at, 439. duncan, joe, a horse, 60. dunham, jonathan, aids the prophet in seclusion, 90-109; appointed superintendent to build arsenal, 430; starts on exploration expedition, 509; returns from expedition from the west, 541; extracts from his journal--an expedition to the west, 542-549. e editorials, _times and seasons_, on persecution, 98-103; on happiness, 134-36, and note; the lions of the press, joseph smith, 274-7; on nauvoo charter _wasp_, 306; _times and seasons_ on ancient records, 372-4; introducing _nauvoo neighbor_, 380-2; on proscription of the jews, 434; _nauvoo neighbor_, on recent dixon arrest of the prophet, 507. edwards, b. s. esq., counsel for the prophet, 221. england, mission in, summary of work, 308. _epistles_, see _letters_. f ford, governor, inauguration of--against nauvoo charter, 200. foster, robert d., charges preferred against for abusive language, 14. g god, government of, 61-66; kingdom of, sermon on by the prophet, 256-9. grant, jedediah, m. questions the prophet, 303. h habeas corpus, bill on in city council, 84; on habeas corpus procedure, 87-8. higbee, elias, death of, 420-21, and note. higbee, francis m., complains of having wickedness exposed, 49: statement of in denial of bennett's charges, 77-78. higbee, chauncey l., excommunicated by high council, 18. hoge, joseph p., candidate for congress, conversation of with prophet, 518-21; acknowledges power nauvoo charter on habeas corpus, 524. huntington, dimick b., elected coroner of nauvoo, 18. hyde, orson, return of from jerusalem, 200; with the prophet at ramus, correction of 323-5; appointed on mission to st. petersburg, 488. i illinois, state register, on the dixon arrest of the prophet, was it a political trick? 513-15. indians, visit of to prophet, 365; interview with pottawattamie chiefs, 479-80. j johnson, benjamin f., remarks of the prophet to, 391. k kilburn, edward and d. w., charged with designs of bringing mob to nauvoo, 61. kimball, hyrum, accused by the prophet of making evil insinuations, 12-13. kimball, heber c, takes initiative in organizing young people's association, 320 _et seq._; remarks on word of wisdom, 428; dream of at cincinnati, 515-16. knight, newel and joseph, prophet's friendship for, 125. knight, joseph, sen., esteem of prophet for, 124-25. knight, vinson, death of, 84. l law, william, defense of the saints by, 32-34; conversation with sheriff, meeting of the prophet, confidential friends, 89-90. legion, nauvoo, trial and sham battle of, 3-5; officer's drill of, 369; parade of, 383-4; script, copy of, 518. lyman, amasa, appointed councilor to the prophet, 255. letters, joseph smith to horace r. hotchkiss, 6-7; joseph smith to mr. bartlett, editor _quincy whig_, 15; high council to the church in nauvoo and the saints abroad, 15-17; joseph smith to jeanette richards, 40-41; joseph smith to governor carlin, 42-44; geo. miller to gov. reynolds of missouri, 46-48; gov. carlin to joseph smith, 49-51; horace r. hotchkiss to joseph smith, 51: joseph smith to horace r. hotchkiss, 52; joseph smith to citizens of hancock county, 55-56; gov. carlin to joseph smith, 82; joseph smith to gov. carlin, 83; the prophet to wilson law, 93-5; wilson law to the prophet, 96-7; prophet to emma smith, 103-5; joseph smith to wilson law, 105-6; james arlington bennett to the prophet, 112-14; wilson law to joseph smith, 114-15; emma smith to gov. carlin, 114-15; gov carlin to emma smith, 130-31; emma smith to gov. carlin, 132-4; the prophet to the saints at nauvoo, baptism for the dead, 142-44; william law to _times and seasons_, 144; female relief society to gov. carlin, 146-48; prophet to the church, baptism for the dead, 148-53; gov. carlin to emma smith, 153-5; prophet to james arlington bennett, 156-9; brigham young to _times and seasons_, 161-2; james arlington bennett to the prophet, 162-4; william clayton to saints of nauvoo, 169; james arlington bennett to j. g. bennett, 170-2; justin butterfield to sidney rigdon opinion on requisition of missouri for joseph smith, 173-9; geo. d. watt to joseph smith, 184-5; the prophet to horace r. hotchkiss, 195-6; orrin p, rockwood to the prophet, 198; gov. ford to joseph smith, 204-6; justin butterfield to joseph smith, 206; james adams to the prophet, 206; the prophet to josiah butterfield, 250; john c. bennett to sidney rigdon and orson pratt, 250-1; the prophet to the _wasp_, 259; joseph smith to hon, r. m. young, 266; sidney rigdon to mr. bryant, 273; the twelve to the church, 279-80; sidney rigdon to alfred e. stoakes, 280-1; the twelve to the church, 293; willard richards to mr. bagby, 304; joseph smith to sidney rigdon, 312-14; sidney rigdon to joseph smith, 314-16; j. h. reynolds to newel k. whitney, 352; hugh l. legare to joseph smith--canard, 363; h. r. hotchkiss to joseph smith, 382; brigham young to the church in philadelphia, 413; samuel c. owens to gov. ford, 422; gov. ford to sheriff reynolds, 492; willard richards to brigham young _et al._, 511-13. m mack, temperance, visits the prophet, 119. _maid of iowa_, river boat, purchase of, 386, 417-18; expedition of to relief of the prophet, 481-4. markham, col. stephen, elected colonel in legion, 165; resigns as alderman, 288; messenger to warn tee prophet of impending arrest, 436-438-9 _et seq._; meeting of with the prophet, 439; arms the prophet, 443; reveals existence of conspiracy, 451-2; messenger to gov, ford, 484; report on movements at springfield, 500. meetings, political, at nauvoo, addressed by prophet, 19; at nauvoo, prophet denounces john c. bennett at, 34-35. mission, british, progress of work in, 6, mission, pacific isles, 386; 404-5. miller, william, second adventist, teachings of, 272 and note; his "day of judgment," 326 and note. missionaries, list of special, 485. mormon, prophet's definition of, 399. mcfall, gen. hugh, denies signing military order, 164. n nauvoo, division of into ten wards, 119-20 and note; municipal seal of, 194-5; division of into ten wards, 198-200; charter of considered in legislature, 294; repeal of part of by the house, 295; motto of, 305; industries of menaced, 436-8; 4th of july celebration at, 433, 488-92; public meeting at in relation to arrest of joseph smith, 474-6. _neighbor_, a nauvoo weekly, paper, 304; first number of issued, 380. newhall, j. b., lectures on nauvoo, 431-2. nye, g. n., master mason, prophet's remarks on, 370. o olney, oliver, trial of, 269. ordinances, on writs of _habeas corpus_, 57; ditto, 87-88; on returns of, 161; regulating proceedings on, 185-192; on currency, 297; concerning strangers in city, 457-8. p page, elder john e., unwisdom of, 521. pawpaw grove, the prophet at, 444-5. petitions, nauvoo city council to governor carlin, 68-70; joseph smith for writ of _habeas corpus_, 461-65. philadelphia, meeting of apostles at, 527. phelps, w. w., _vade mecum_, authority of, 253-4. pittsburg, apostles at, 520-21, 523. pinery, lumber from for temple, 45-6; expedition to started, 57. plates, kinderhook, discovery of, 372-8 and notes. powers, lawyer in the service of the prophet, 89, 91, 95. pope, judge, decision on the prophet's case at springfield, 223-231; modifications of his opinion, 244-45, pratt, orson, missing from nauvoo, 60; denies connection with john c. bennett, 167; exonerated by the prophet, 252-255-6; rebaptism of, 256. pratt, parley p., arrival of at nauvoo from england, 354. pratt, addison, sent to society islands, 404-5; 406. _prophet_, see joseph smith; pagan, remarks of on temple, 283-4. proclamations of mayor nauvoo, 310-11. q _quincy whig_, account of assault on boggs, 14-15; report of 4th of july celebration at nauvoo, in, 49. r ralston, attorney for the prophet, 89-91. rockwood, albert p., assists the prophet in retirement, 90; his account of second relief expedition, 454-6. reynolds, agent of missouri, arrests prophet, 439 _et seq_; refuses to submit to _habeas corpus_, proceedings at nauvoo, 465. revelation to joseph smith, making known unfriendliness of hyrum kimball, 12; on keys by which angelic administrations are made known, 267; on eternity of the marriage covenant written, 501-7. relief society ladies addressed by the prophet, 19-21; 23-25; ditto, 139-41. resolutions, nauvoo mass meeting passes, 70. rich, chas. c, in command of relief expedition, 486-8. rigdon, eliza, strange experience of, 121-22. richards, elder levi, in charge of british mission, 6. rigdon, sidney, prophet's interview with on nauvoo scandals, 8, 46; reaffirms faith, 121, 123; reports conspiracy against the prophet, 168; reconciliation of with prophet, 270; alarmed by false reports, 369; suspected by the prophet; explanation of, 553, 4, 6. rockwell, orrin p., prophet's blessing on, 125; reward offered for arrest of, 167; prophecy on, 305. roundy, shadrach, the messenger to governor ford, 509. s saints, to receive endowments, 2; english, condition of at nauvoo, 25. _salem advertiser_ and _argus_ article on nauvoo and the prophet, 432-3. scandinavians, in illinois, labor among, 395. seichrist, william, excommunicated from baptist church, 166. shokoquon, visit of prophet to, 378. signs, in heaven, 301, 304, 309 and note, 310. smith, emma, meets the prophet in his seclusion, 89 92, 95; sentiments of the prophet towards, 107; illness of, 166, 167, 168, 182. smith, hyrum, the prophet's regard for, 107-8: bankruptcy of, 200. smith, samuel h., prefers charge against r. d. foster, 14; prophet's appreciation of, 109. smith, geo. a., elected member of city council., 13. smith, william, elected member of nauvoo city council, 13; remarks of in illinois legislature, nauvoo charters, 201-4; retires from editorship of _wasp_, 204. smith, joseph, the prophet, inaugurates endowment ceremonies at nauvoo, 2, and note; suspects treachery of john c. bennett, 4-5; for moral reform in nauvoo, 8; denies complicity in boggs affair, 15; editorial of on the gift of the holy ghost, 26-32; rides in masonic procession, 41-2; sits for drawing of profile for lithograph, 44; reviews nauvoo legion, 56-57; predicts removal of saints to rocky mountains, 85 and note; arrest on charge of governor boggs missouri, 86-7; reflections of on missouri procedure, 87; avoidance of officers, 89; courage and calmness of while in seclusion, 97; exaltation of spirit of, 108-9; appreciation of friends, 124-28; sudden appearance of from seclusion, 137; council of to the church, 138-9; attempted arrest of, 145-6; portrait of painted, 164-5; reward offered for arrest of, 167; advice of to new arrivals in nauvoo, 180-181; resigns as editor of _times and seasons_, 193; responsible to the state as trustee-in-trust, 197; petition of to governor ford to quash carlin's writ, 201, 204-5; arrest of by wilson law, 209; departure of for springfield, 209-11; trial of at springfield, 212-245; explains prophetic calling, 215; views of on negro race, 217-11; discharge of from arrest, 238; return of to nauvoo, 246-248; discourse of on the kingdom of god, 256-9; on john the baptist and the interpretation of scriptures, 260-2; studies german, 264, 272, 292; views on civic policy, 270-1; of the earth becoming urim and thummim, 279 and note; remarks of to workmen on temple, 284-7; views of on constitution of power, 289; on sign of the son of man, 290-1: views of on blood atonement. 296; remarks of on greatness, 298; dreams of, 301, 306; preaches at ramus, 302; indictment found against in missouri, 307; instructions of at ramus. ill, 323-7; remarks of on conditions in iowa, 334; on the second coming of the christ, 386-7; expounds the scriptures, 339 _et seq_; remarks of to newly arrived saints from england, 354 _et seq_; remarks of on death of lorenzo d. barnes, 360-3; on salvation through knowledge, 387; on the value of aged men in council. 389; love of for geo. a. smith, 390; on the eternity of the marriage covenant, 390; prophecy of on stephen a. douglas, 393-4 and note, 395-8; reproves self-righteousness, 401; characterization of himself, 401; on calling and election. 402-3; on temperance societies, 404; discourse of on gathering of israel--godhead, 423-27; arrest of at dickson, 438 _et seq_; arrival of at nauvoo under arrest, 458 _et seq_; speech of at nauvoo while under arrest, 465-73; speech of on 4th of july, 489-90; address of at nauvoo, love of fellowman, 498-500; ditto, on marriage covenant, 510; on burden of his ministry, 516-18; assault of on mr. bagly, 524; attitude of in politics, 526; remarks of at funeral of judge higbee, 529; explains election day troubles, 531; suspects sidney rigdon of treachery, 553-4: expounds melchizedek priesthood, 554-5. snow, lorenzo, arrives in new orleans with company of saints, 252; arrival of at nauvoo with saints, 353. society, young gentlemen's and ladies' relief, 330, 322. t taylor, father, prophet in seclusion at home of, 169, 180. taylor, john, becomes editor of _times and seasons_, 193; made editor of the _wasp_, 204. tate, elder h., labors of, 409. town, david, rebukes the prophet's captors, 445. _truthiana_, a series of tracts, 318. twelve, the, to labor in illinois, 160; council of in nauvoo, 194; ditto at home of brigham young, 265; ditto at prophet's home, 268; council of, at the prophet's office, 369-80; record of the first, 412. w wales, south, preaching in, 281-2, 312. walker, william, misleads prophet's enemies, 91. walker, cyrus, becomes counsel for the prophet, 500; political speech of at nauvoo, 521, 524. wasson, l. d., report of from mission field, 81-84. _wasp_ becomes _neighbor_, 304. webb, elder e. m. reports movements of john c. bennett, 364. weeks, william, appointed overseer of work on temple, 553. whitney, newel k., prophet's friendship for, 108. wilson, harman t., sheriff, of hancock county, ill., arrests the prophet, 439, _et seq_. winchester, elder benjamin, silenced by the twelve, 8-9, 403; investigation of, 409-12. woodruff, elder wilford, furnishes powder to expedition going to relief of prophet, 474. y yalrome, meetings at, 387-80. young, brigham, preaches at nauvoo on providing labor for the poor, 44; sickness of, 196; proclamation of to saints, 248-9; bond executed by, 414; credentials of, 416-17; starts on eastern mission, 497; views on prophecy, 521-22 and note; baptizes and confirms james arlington bennett, 556. history of the church of jesus christ of latter-day saints. period i. history of joseph smith, the prophet. by himself. volume i. an introduction and notes by b. h. roberts. published by the church. deseret news. salt lake city, utah. 1902. {iii} preface. in publishing the history of the church of jesus christ of latter-day saints, it is felt that a solemn duty is being performed to the saints and to the world. the events which make up the history of the church in this age are the most important that history can chronicle. it is due therefore both to the saints themselves and to the world that a faithful and complete history of the facts in which the church of jesus christ of latter-day saints had its origin, together with the events through which it was subsequently developed, and all the circumstances, experiences and trials through which it passed be made known to mankind. it is important, too, that so far as possible the events which make up the history be related by the persons who witnessed them, since such statements give the reader testimony of the facts at first hand; and there is placed on record at the same time the highest order of historical evidence of the truth of what is stated. it was these considerations which induced the church authorities, under whose auspices this history is published, to take the narrative of the prophet joseph smith as found in the manuscript history of the church--now in the archives of the historian's office--for the body of the work, rather than to authorize the writing of a history in the ordinary way. the editors of the work are not oblivious to the fact that to proceed in the manner followed in these volumes has its disadvantages; that it renders it impossible to correlate the facts, and give unity to the work; {iv} that it makes the body of the work more of the nature of annals than of history; with the accompanying result that the conclusion of an event, or even a series of events, is frequently postponed indefinitely, and each reader is left to be his own "philosopher of history" while perusing these pages; that is, to form his own conclusions upon the data here presented to him. to overcome, at least in some small degree, the obvious disadvantages of the style in which it has been determined to publish this history, marginal notes relating to important matters are given, which, while it is not claimed that they overcome the difficulties of the annalistic style of the main body of the work, will nevertheless, be of great service to the reader both in this respect and also in here and there enlarging upon the prophet's narrative where the narrative does not include all the facts known upon the subject. from the first the prophet joseph smith had a clear apprehension of the importance of keeping a faithful record of the events connected with the great work which god was bringing forth through his instrumentality; and it is to his appreciation of the importance of that fact, and his never tiring energy respecting it, that we are indebted for the minute completeness of our church annals. while the very rapidity with which events happened, together with the quickly changing circumstances through which the purposes of god were unfolded in the great dispensation of the fulness of times, necessarily occupied the time of the prophet, and well nigh made it impossible for him to give all the attention to the making of annals that is necessary to such work, still he quite thoroughly supervised the writing of his history, with the result that more complete historical data have been written and preserved {v} respecting the coming forth of the work of god in these last days than any other great movement whatsoever. one difficulty the prophet experienced in writing the annals of the church, which he usually called his history, was the unfaithfulness of some whom he employed in this service, and the frequent change of historians, owing to the ever shifting conditions surrounding the church in the early years of its existence. it would be marvelous indeed if under all these circumstances there had been no mistakes made in our annals, no conflict of dates, no errors in the relation of events. but whether these conditions are taken into account or not, the manuscript annals of the church are astonishingly free from errors of dates, relation of facts, and anachronisms of every description. when the church historians george a. smith and wilford woodruff completed their publication of the _history of joseph smith_, down to the 8th of august, 1844, which history was published in installments in the _deseret news_, utah, and in the _millennial star_, england, they expressed themselves upon the correctness of what they had published in the following manner: "_the history of joseph smith_ is now before the world, and we are satisfied that a history more correct in its details than this was never published. to have it strictly correct, the greatest possible pains have been taken by the historians and clerks engaged in the work. they were eye and ear witnesses of nearly all the transactions recorded in this history, most of which were reported as they transpired, and, where they were not personally present, they have had access to those who were. moreover, since the death of the prophet joseph, the history has been carefully revised under the strict inspection of {vi} president brigham young, and approved by him. we, therefore, hereby bear our testimony to all the world, unto whom these words shall come, that the _history of joseph smith_ is true, and is one of the most authentic histories ever written." their statement assuredly is true; and yet by a careful revision of the work they did, and the correction of a few errors in dates and other details, the work has been brought to a still higher state of perfection. where grammatical accuracy was violated in the original record it has been corrected, so far as observed; but no historical or doctrinal statement has been changed. some changes will be observed in the matter of the biographies of the leading elders of the early days of the church. when a man of prominence connected himself with the church, the prophet joseph usually gave a biographical sketch of him in his own history, then writing; and sometimes these biographies were long and unduly interrupted the movement of events. to rid the body of the work of this encumbrance it was decided to place all biographical matter in marginal notes; this made it necessary to condense very much those found in the prophet's narrative, while severe brevity--after accuracy--has been the aim in those prepared by the annotator. the most careful attention has been given to this work by those engaged in its preparation. the manuscript has been read to the church historian, president anthon h. lund, with constant reference to the original manuscript history and all copies of it published in the _times and seasons_ and the _millennial star_; and also to various editions of the doctrine and covenants, and the book of commandments published at independence, missouri, in 1833, {vii} where the revelations received by the prophet joseph smith are contained. in the course of this work slight variations in phraseology were discovered in the several editions of the doctrine and covenants, that doubtless arose through careless proof reading; and as between the most carefully proof-read editions and the revelations found in the manuscript _history of the church_ there were some slight differences, which were corrected to agree with the original manuscript; but the corrections were never made until first submitted to the first presidency, and carefully considered and approved by them. we therefore feel that this great care has resulted in presenting to the church and to the world the revelations which the prophet joseph smith received in their most perfect form; and that a standard is created for all future publication of these revelations. speaking of the revelations that appear in this book, it is proper to remark that one of the chief values of this volume of the _history of the church_ will arise from the fact that the greater number of those revelations received by the prophet joseph smith is published in it--one hundred and one, out of a hundred and thirty-three found in the doctrine and covenants; and as they are published in connection with the circumstances existing when brought forth, the student of the doctrines of the church will find this volume of almost incalculable benefit to him. in the introduction it is believed the reader will find a fitting background from which are projected with majestic boldness the great events and splendid doctrines of the dispensation of the fulness of times. that dispensation, of which this history is but the chronicle, bears an important relation to all former dispensations since {viii} the world began. it is the ocean into which they as streams flow. it is their complement, and unifying force--it makes them all one; and demonstrates that while things to men appear but in parts, god forever stands in the presence of the whole, and dispenses his providences with reference to his perfect comprehension of the end from the beginning. it is to exhibit this relation of dispensations that the introduction is written, and the importance of the subject must be the apology for its length. {ix} table of contents. volume i. preface. introduction. antiquity of the gospel. the gospel revealed to adam. establishment of the ancient church. the gospel _versus_ the law. from moses to john the baptist and messiah. the dispensation of the meridian of time. the identity of the dispensation of the meridian of time and the dispensation of the fullness of times considered. joel's prophecy of the dispensation of the last days. daniel's prophecy of the rise of the kingdom of god in the last days. the announcement of the universal apostasy. character of the early christians. the rise of false teachers. the development of false doctrines after the death of the apostles. the revolution of the fourth century: constantine. christianity made a persecuting religion. persecution of "heretics." christianity before and after constantine. decline in moral and spiritual living among christians. loss of spiritual gifts. departure of "christendom" from the true doctrine of deity. the christian doctrine of god. paganization of the christian doctrine of god. the church of christ displaced by the churches of men. testimony of prophecy to the universal apostasy. conclusion. {x} chapter i. joseph smith's birth and lineage--the prophet's first vision--"this is my beloved son." the prophet's introduction birth and ancestry. religious excitement in western new york. reflection on divided christendom. perplexity of the prophet. the promise of st. james tested. effort of satan to destroy the prophet. the first vision. state of christian world. sectarian opposition. reflections upon sectarian oppositions. all doubts settled. chapter ii. the visitation of moroni--existence of the book of mormon made known. interval of three years, 1820-23. confession of errors. appearing of moroni. moroni's message. ancient prophecies quoted. plates not to be shown. second appearing of moroni. third appearing of moroni. fourth appearing of moroni. the hill cumorah. the nephite record. fourth annual visitation to cumorah. story of being a money digger. the prophet's marriage. chapter iii. the nephite record delivered to joseph--the angel's warning the work of translation. the prophet receives the plates. efforts of enemies to get the plates. misrepresentations. removal to pennsylvania. words of the book given to the learned. the loss of 116 pages of manuscript. prophet's journey to manchester and return to pennsylvania. interpreters and plates returned to the prophet. interval in the work of translation. three witnesses promised. {xi} chapter iv. oliver cowdery becomes the prophet's scribe--the translation of the plates continued. oliver cowdery. witness of the spirit to cowdery. the mission of john the apostle. oliver desires to translate. chapter v. restoration of the aaronic priesthood--first baptisms. the aaronic priesthood restored. limitation of the aaronic priesthood. john the baptist, may 15, 1829. outpourings of the spirit. ordination and baptism kept secret. conversion of samuel h. smith. hyrum smith's inquiries. assistance from joseph knight, sen. prophet's removal to fayette. david, john, and peter whitmer, jun., as assistants. early baptisms. chapter vi. the testimony of the especial witnesses to the book of mormon. provision made for special witnesses. seeking the fulfillment of the promise. the order of prayer. the visitation of the angel--viewing the plates. martin harris views the plates. statement of the witnesses. early progress in the work. chapter vii. the day appointed for organizing the church--revelation on church government. directions for the organization of the church. instructions on church organization. {xii} chapter viii. the book of mormon published--the church organized. price for publishing book of mormon. the title page. procedure in the organization of the church. joseph smith, jun., appointed prophet, seer, and revelator to the church. the church of jesus christ begins its career. word of the lord to several persons. chapter ix. the commencement of the public ministry of the church. the first public discourse. the prophet's ministry at colesville. labors of the prophet with newel knight. the first miracle in the church. remarkable experience of newel knight. effect of publishing the book of mormon. first conference of the church. effect of spiritual manifestations. baptisms. labor of the prophet at colesville. the adventures of emily coburn. mobbings. the prophet arrested. the prophet escapes the mob. excitement over the prophet's case. the trial. daughters of mr. stoal as witnesses. the acquittal. the prophet's second arrest. unnecessary severity. the second trial. newel knight vs. lawyer seymour. plea for the state. plea for the defendant. change in sentiment. the prophet acquitted. chapter x. the molestation at colesville by mobs--the revelation embodying the vision of moses. the second flight from colesville. reflections on persecution. the strength which god gave. encouragement from inspired dreams. compilation of revelations. cowdery's error. prophet's correction of error. {xiii} chapter xi. further light respecting the sacrament--prophet's removal to fayette. instructions on the sacrament. a confirmation meeting. the prophet's father-in-law embittered. the eyes of enemies blinded through faith. the prophet finds an asylum at fayette. spurious revelations through hyrum page. the conference of september 26th. satisfactory results of the conference. mission to the lamanites. departure of the lamanite mission. arrival at kirtland. previous relations of pratt and rigdon. presentation of the book of mormon to sidney rigdon. public ministry at mentor. the work opened at kirtland. conversion of sidney rigdon. chapter xii. lost books of ancient scripture--commandment to the church in new york to move to ohio. readiness of the lord to impart knowledge. orson pratt seeks to know the will of the lord. sidney rigdon and edward partridge visit the prophet. of the lost books of scripture. chapter xiii. prospects of the church at the opening of the year 1831--removal of the prophet joseph from new york to ohio--doctrinal development. prospects of the church, 1831. why covill rejected the commandment. the prophet removes to ohio. the branch of the church at kirtland. revelation giving the law of the church. pretensions of a woman to revelations, etc. a special conference, 3rd-6th of june. {xiv} chapter xiv. effort to overwhelm the church by falsehood--sundry revelations leading to doctrinal development. efforts through the press to retard the work. the gifts of the holy ghost. john whitmer appointed historian. on the purchase of land in ohio. the shaking quakers. inquiry on spiritual manifestations. arrival in ohio of the new york saints. chapter xv. the important conference of june 3rd-6th--arrival of the elders in western missouri. important conference of june 3rd-6th at kirtland. difficulty in the thompson branch. report of oliver cowdery on conditions on western missouri. marsh and thayre separated as missionary companions. departure of the prophets and company for missouri. treatment by the way. arrival in missouri. questions and the answer by revelation. the first sabbath in zion. arrival of the colesville branch. chapter xvi. the founding of zion. the first act in the founding of zion. description of the land of zion. agricultural products. animals, domestic and wild. the climate. the future glory of zion. dedication of the temple site. first conference in zion. death of polly knight. directions for the elders. prophet and others depart for kirtland. a chance meeting of elders. arrival of the prophet and party at kirtland. anxiety of the saints to receive the word of the lord. preparation to move to hiram. {xv} chapter xvii. the apostasy of ezra booth--preparations for publishing book of commandments. the prophet move to hiram. ezra booth's apostasy. the purchase of a press. a prayer revealed. revision of the bible renewed. instructions and appointments of the conference of october 11th. special conference of october 21st. conference at orange, ohio, october 25th. special conference nov. 1st. language of revelations criticised. the folly of william m'lellin. preparation of the revelations for publication, november 1st-15th. dedication of the book of commandments. esteem in which the conference held the book of commandments and book of mormon. chapter xviii. the amherst conference--the vision of the degrees of glory in man's future life. the labors of the prophet and sidney rigdon. the prophet's earnest labors in kirtland. effectiveness of the prophet's and sidney rigdon's labors. translation renewed. the amherst conference. revelation of the degrees of future glory. the prophet's views on the foregoing revelation. a key to st. john's book of revelation. sundry revelations. chapter xix. mob violence at hiram--the second journey of the prophet to zion, and return to kirtland. prospects of the "evening and morning star." the prophet's life in hiram. a prophecy on omsted johnson. apostates. mob violence at hiram. brutality of the mob. the prophet's pitiable condition. a case of mistaken identity. the prophet's undaunted spirit. elder rigdon's condition. {xvi} composition of the mob. the prophet starts on his second visit to zion. incidents by the way. prophet acknowledged president of the high priesthood. the purposes the prophet seeks to effect through church organization. a visit to the colesville saints literary affairs of the church considered. transaction of temporal business. return journey to kirtland--incidents by the way. the foreknowledge of a seer. chapter xx. "the evening and morning star." occupation of the prophet, summer of 1832. opposition by the press. second no. of the "star." chapter xxi. larger views of the doctrine of priesthood revealed--the meeting of the prophet joseph smith. jun., brigham young, and heber c. kimball. baptism of george a. smith. return of elders from missouri. the prophet's visit to eastern cities. the arrival of the youngs at kirtland. chapter xxii. the prophecy on the war of the rebellion--the olive leaf--communication to mr. seaton--warning to zion. state of the world at the close of 1832. chapter xxiii. the enjoyment of spiritual blessings in the church--the word of wisdom. enjoyment of spiritual gifts. ordinances of the washing of feet. the elders pronounced clean. revision of the new testament completed. john murdock's message to the thompson branch. {xvii} concerning the prophet's communication to seaton. case of burr riggs. consideration of missouri correspondence of the 11th and 12th of january. excommunication of burr riggs. a word of comfort to the prophet. the apocrypha. a mission to the east appointed. case of brother lake. chapter xxiv. kirtland to be a stake of zion--regulation of church affairs in missouri. school of prophets. rigdon and williams ordained presidents. kirtland a stake of zion. matters relating to church government in zion settled. purchase of the french farm. conference in zion. the state of the world. first assembly of mob in zion. conference of high priests in kirtland. another conference of high priests. council proceedings approved. signs of the times. removal of indians. arrival of the prophet's relatives in kirtland. chapter xxv. preparations for building the kirtland temple--trial and excommunication of "doctor" philastus hurlburt. the house of the lord at kirtland. the trial of "doctor" hurlburt. the house of the lord to be built at kirtland. the french farm. john johnson ordained a high priest. ground broken for kirtland temple. action of conference with reference to the temple. hurlburt's appeal. copley's case. excommunication of "doctor" hurlburt. case of james higbee. {xviii} chapter xxvi. the plat of the city of zion--its temples--correspondence on affairs in zion and eugene. the general plan of the city of zion. the blocks set aside for temples. location of land for the agriculturist. zion a group of cities. names of the temples. the house of the lord for the presidency. the pulpits of the temple. the windows. general dimensions. arrangements of the curtains. important letter to brethren in zion. chapter xxvii. preparation of the mob in jackson county to resort to violence--important excerpts from the "star." the rise of mob force in jackson county. the mob ignores the constitutional guarantee of religious freedom. council of elders in kirtland. chapter xxviii. mob violence in the land of zion. demands of the mob. the mob's treatment of elder partridge. charles allen. reflection of the prophet. aftermath of mob violence. the second gathering of the mob. a messenger sent to kirtland. the "western" monitor on jackson county troubles. the prophet's comment of the "monitor" article. corner stone of kirtland temple laid. chapter xxix. minor events in zion and kirtland--an appeal to the governor of missouri. prophet's letter to vienna jaques. {xix} chapter xxx. the prophet's mission to canada. the prophet starts for canada. letter to saints in zion. distraction about zion. narrative of canada journey renewed. at father nickerson's. through upper canada. meeting at bradford. meeting and baptisms at mt. pleasant. return to kirtland. action of governor dunklin on petition. preparations for asserting rights. counsel employed. chapter xxxi. expulsion of the saints from jackson county. attack on the saints settled on big blue. the saints at the prairie settlement attacked. mobbing at independence. other incidents at independence. an appeal to the circuit court. events of monday, nov. 4th. the battle. gilbert _et al_. on trial. assault on the prisoners. incidents of the 5th november. one hundred volunteers. the demand of the mob militia. the savagery of the mob. events of the 5th and 6th of november. scenes on the banks of the missouri. lieutenant governor boggs. in exile. the stars fall. chapter xxxii. remembrance of canada saints--correspondence and petition relative to missouri affairs. letter to moses c. nickerson. the prophet's reflections. sidney rigdon. a prophecy. the prophet's maxims. frederick g. williams. attorney general's letter to the exiles' counsel. judge ryland's letter to amos reese. hyde and gould return to kirtland. remnants scattered. new church press. the dedication of the new press. {xx} chapter xxxiii. the prophet's sympathy for the exiled saints--reasons for their expulsion from zion. expulsion of saints from van buren county. sad condition of the saints chapter xxxiv. a press established at kirtland--blessing upon the prophet's family--responsibility for lawless acts in missouri. dedication of printing press. strength and weakness of oliver cowdery. the prophet's blessing upon his father's house. his mother. his brother hyrum. his brother samuel. prophecy on the head of his brother william. a prayer. messengers to zion. a life guard of washington driven from jackson county. court of inquiry. excommunications at kirtland. elliott, haggart and babbitt cases. disposition of the _star_ press. where responsibility rests. chapter xxxv. important correspondence on jackson county affairs, chiefly between leading officials of the church in zion and state officials of missouri. algernon sidney gilbert's letter to governor dunklin. letter of the first presidency to the scattered saints. letter from governor dunklin to the brethren in missouri. letter of algernon sidney gilbert to a. leonard, esq., attorney. letter from brethren in clay county, mo., to judge ryland. {xxi} letter of w. w. phelps _et al_. to judge woodward. affidavit of abigail leonard. letter of w. w. phelps to the brethren in kirtland, detailing the farcical effort of the officers of missouri to enforce the law. second petition to the president of the united states. letter of algernon s. gilbert _et al_. to president accompanying foregoing petition. letter of the brethren to governor dunklin, asking him to write the president in connection with their petition. letter of w. w. phelps to u. s. senator benton of missouri on the subject of the petition to the president. letter from governor dunklin to the brethren, answering the one inviting him to write the president on the subject of saint's petition. the brethren in missouri to governor dunklin, informing him that they expect the arrival of reinforcement from their brethren in the east. letter of governor dunklin replying to the communication of april 24th from the brethren in clay county. letter to governor dunklin answering his of april 20th, wherein he cautioned the saints to keep their enemies in the wrong. letter to colonel s. d. lucas asking about arms surrendered at independence. reply of the general government to the petition of the saints. {xxv} introduction. antiquity of the gospel. the history of the church of jesus christ of latter-day saints is also the history of the opening and progress of the dispensation of the fullness of times; and as that dispensation bears an important relation to all dispensations which have preceded it, let us here ascertain in what that relation consists. by doing so we shall have a better appreciation of the full import of those events which make up the history of the church. a dispensation, without reference to any specific application or limitation of the term, is the act of dealing out or distributing, such as the dispensation of justice by courts, the dispensation of blessings or afflictions by the hand of providence. theologically a dispensation is defined as one of the several systems or bodies of law in which at different periods god has revealed his mind and will to man, such as the patriarchal dispensation, the mosaic dispensation, or the christian dispensation. the word is also sometimes applied to the periods of time during which the said laws obtain. that is, the period from adam to noah is usually called the patriarchal dispensation. from noah to the calling of abraham, the noachian dispensation; and from abraham to the calling of moses, the abrahamic dispensation. but the word dispensation as connected with the gospel of jesus christ means the opening of the heavens to men; the giving out or dispensing to them the word of god; the revealing to men in whole or the part the principles and ordinances of the gospel; the conferring of divine authority upon certain chosen ones, by which they are empowered to act in the name, that is, in the authority of god, and for him. that is a dispensation as relating to the gospel; and the dispensation of the fulness of times is the dispensation which includes all others and gathers to itself all things which bear any relation whatsoever to the work of god. also it is the last dispensation, the one in which will be gathered together in one all things in christ, both which are in heaven, and which are on earth; even in him. [1] it is the dispensation which will see fulfilled all the decrees of god respecting the salvation of men and the redemption of the earth itself; and bears such relation to all other {xxvi} dispensations of the gospel as the ocean does to all earth's streams. it receives and unites them all in itself. that there have been many dispensations of the gospel, many times that divine authority has been conferred upon men, is apparent from the scripture narrative of such events. and yet, strange as it may seem, in the face of such scripture narratives, there are those among professing christians who hold that the gospel had no earlier origin than the time of messiah's ministry in the flesh. as a matter of fact, however, the gospel of jesus christ has existed from the very earliest ages of the world. there are, indeed, certain passages of scripture which lead us to believe that even before the earth was made or ever man was placed upon it, the gospel had been formulated and was understood by the spirits which inhabited the kingdom of the father; and who, in course of time, would be blessed with a probation on the earth--an earth-life. if this be not true, of what significance is the scripture which speaks of jesus as the lamb ordained before the foundation of the world, but revealed in this day for the salvation of man? [2] what of the "lamb slain from the foundation of the world"? [3] and further: "they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world." [4] "where wast thou," asked the lord of job, "when i laid the foundations of the earth? * * * when the morning stars sang together, and all the sons of god shouted for joy?" [5] there is evidence in these expressions found in scripture that before the foundations of the earth were laid the sacrifice necessary to the redemption of men was understood, and the "lamb" for the sacrifice was chosen, jesus, the messiah. there is evidence in these expressions from scripture of the pre-existence of the spirits of men, and the names of some of them at least were written in the "book of life" from the foundation of the world, and it is not unlikely that the shouting of all the sons of god for joy, at the creation of the earth was in consequence of the prospects which opened before them because of the earth-life and the salvation that would come to them through the gospel--even in the prospects of that "eternal life, which god that cannot lie, promised before the world began." _the gospel revealed to adam_. the gospel, then, is of great antiquity. older than the hills, older {xxvii} than the earth; for in the heavenly kingdom was it formulated before the foundations of the earth were laid. nor were men left in ignorance of the plan of their redemption until the coming of the messiah in the flesh. from the first that plan was known. our annals are imperfect on that head, doubtless, but enough exists even in the jewish scriptures to indicate the existence of a knowledge of the fact of the atonement and of the redemption of man through that means. abel, the son of adam, is the first we read of in the jewish scriptures as offering "the firstlings of his flock" as a sacrifice unto god. how came he to offer sacrifice of the firstlings of his flock? doubtless behind abel's sacrifice, as behind similar offerings in subsequent ages, stood the fact of the christ's atonement. [6] in it was figured forth the means of man's redemption--through a sacrifice, and that the sacrifice of the first-born. but where learned abel to offer sacrifice if not from his father adam? it is reasonably certain that adam as well as abel offered sacrifices, in like manner and for the same intent; and to adam, though the jewish scriptures are silent respecting it, god must have revealed both the necessity of offering sacrifice and the great thing of which it was but the symbol. and here, to some advantage, may be quoted a passage from the writings of moses, as revealed to joseph smith, in december, 1830. from what was then made known to the great latter-day prophet of the writings of moses, it appears that our book of genesis does not contain all that was revealed to moses respecting the revelations of god to adam and his children of the first generation. according to this more complete account of the revelation to moses, after adam was driven from eden, god gave commandments both to him and his wife, that they should worship the lord their god, and should offer the firstlings of their flocks for an offering unto the lord, and adam was obedient unto the commandment: and after many days an angel of the lord appeared unto adam, saying: why doest thou offer sacrifices unto the lord? and adam said unto him: i know not, save the lord commanded me. and the angel spake, saying: this thing is a similitude of the sacrifice of the only begotten of the father, which is full of grace and truth. wherefore, thou shalt do all that thou doest in the name of the son, and thou shalt repent and call upon god in the name of the son for evermore. [7] after some time elapsed and men multiplied in the earth and wickedness increased; after abel, the righteous, was slain and cain was a vagabond in the earth for the murder; after lamech had also become a murderer and satan had great power among the disobedient--then, it is written: {xxviii} and god cursed the earth with a sore curse, and was angry with the wicked, with all the sons of men whom he had made; for they would not hearken unto his voice, nor believe on his only begotten son, even him whom he declared should come in the meridian of time, who was prepared from before the foundation of the world. and thus the gospel began to be preached, from the beginning, being declared by holy angels sent forth from the presence of god, and by his own voice, and by the gift of the holy ghost. and thus all things were confirmed unto adam, by an holy ordinance, and the gospel preached, and a decree sent forth, that it should be in the world, until the end thereof. [8] _establishment of the ancient church_. as the gospel was thus preached there were those among the children of adam who obeyed it, and a record of those men was kept, and they constituted the ancient church of god. enoch was of the number of righteous ones, and a preacher of righteousness. in these revealed writings of moses he is represented in the course of his ministry as referring to the manner in which the gospel was taught to adam; and he said unto them: because that adam fell, we are and by his fall came death; and we are made partakers of misery and woe. behold satan hath come among the children of men, and tempteth them to worship him; and men have become carnal, sensual, and devilish, and are shut out from the presence of god. but god hath made known unto our fathers that all men must repent. and he called upon our father adam by his own voice, saying: i am god; i made the world, and men before they were in the flesh. and he also said unto him: if thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine only begotten son, who is full of grace and truth, which is jesus christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the holy ghost, asking all things in his name, and whatsoever ye shall ask, it shall be given you. [9] adam was obedient to the commandments of the lord, and taught them to his children, many of whom believed them, obeyed, and became the sons of god. enoch, we are told, "walked with god: and he was not; for god took him." [10] paul, in speaking of him, says: "by faith enoch was translated that he should not see death; and was not found, because god had translated him." [11] but the writings of moses, as revealed to {xxix} joseph smith, and from which i have been quoting, give information that not only was enoch translated but the saints inhabiting his city, into which he had gathered his people, and this city was called zion; "and it came to pass that zion was not, for god received it up into his own bosom; and from thence went forth the saying, zion is fled." [12] _the gospel versus the law_. thus the gospel was taught to the ancients. noah was a preacher of it as well as enoch. so, too, was melchizedek, priest of the most high god, king of salem, who met abraham in his day and blessed him. [13] paul, the apostle of the gentiles, bears unmistakable testimony to the fact that the gospel was preached unto abraham; and also that it was offered to israel under moses before "the law of carnal commandments" was given. "i would not that ye should be ignorant," he says, "how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: _for they drank of that spiritual rock that followed them: and that rock was christ_." [14] referring again to the fact of the presentation of the gospel to ancient israel, paul says that the gospel was preached unto ancient israel, as well as unto israel in his day; but the preaching of the gospel to ancient israel was not profitable to them, because they received it not in faith, and as a result displeased god by their unbelief, and the rebellious perished in the wilderness. [15] paul's great controversy with the christian jews was in relation to the superiority of the gospel to the law of moses. many of the christian jews while accepting jesus of nazareth as the promised messiah, still held to the law with something like superstitious reverence, and could not be persuaded that the gospel superseded the law, and was, in fact, a fulfillment of all its types and symbols. this controversy culminated in paul's now celebrated letter to the galatians, wherein he says: know ye therefore that they which are of faith, the same are the children of abraham. and the scripture, foreseeing that god would {xxx} justify the heathen through faith, _preached before the gospel unto abraham_, saying, in thee shall all nations be blessed. * * * * now to abraham and his seed were the promises made. he saith not and to seeds, as of many: but as of one, and to thy seed, which is christ. and this i say, that the covenant, that was confirmed before of god in christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. * * * * wherefore then serveth the law? it was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. * * * wherefore the law was our schoolmaster to bring us unto christ, that we might be justified by faith. but after that faith is come, we are no longer under a schoolmaster. for ye are all the children of god by faith in christ jesus. [16] _from moses to john the baptist and messiah_. in greater clearness, however, than in these sayings of paul gathered up from his writings like scattered rays of light from a prism's reflection, the antiquity of the gospel, as far as it concerns ancient israel, is stated in a revelation of god to the prophet joseph smith. and not only the antiquity of the gospel, but in greater clearness also is stated the reasons why, after the gospel was first preached to ancient israel, the law of carnal commandments was "added" to the gospel, or given in its place, to act as a schoolmaster to bring israel unto christ. and by the knowledge imparted in that revelation the time between the mosaic dispensation and the coming of john the baptist, to prepare the way for the coming of christ, is spanned by a statement so rational, that the truth of it cannot be reasonably questioned. speaking of the melchizedek priesthood and its powers in administering the ordinances of the gospel, and how it came to disappear as an organization in israel, the passage in question says: this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of god; therefore, in the ordinances thereof, the power of godliness is manifest; and without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh, for without this no man can see the face of god, even the father, and live. now this moses plainly taught to the children of israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of god: but they hardened their hearts and could not endure his presence, therefore, the lord in his wrath (for his anger was kindled against them) swore that they should not enter into his rest while in the wilderness, which rest is the fullness of his glory. therefore he took moses out of their midst, and the holy {xxxi} priesthood also; and the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel; which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the lord in his wrath, caused to continue with the house of aaron among the children of israel until john, whom god raised up, being filled with the holy ghost from his mother's womb; for he was baptized while he was yet in his childhood, and was ordained by the angel of god at the time he was eight days old unto this power to overthrow the kingdom of the jews, and to make straight the way of the lord before the face of his people, to prepare them for the coming of the lord, in whose hand is given all power. [17] as before remarked, this passage spans the interval of time between moses and john the baptist, and gives a fuller explanation than can be found in the writings of paul or elsewhere, for the reason why and in what manner the law supplanted the gospel; and what measure of the priesthood remained with israel unto the coming of john; in what the mission of john consisted, and in what manner he was qualified to fulfill that mission. it should be remarked, however, that while the lord took moses out of the midst of ancient israel, and the holy melchisedek priesthood also, as an institution, as an organization, it is evident that subsequently special dispensations of that priesthood were given to individual prophets, such as samuel, nathan, elijah, isaiah, jeremiah, ezekiel, and daniel: for these men exercised powers and enjoyed privileges which belong exclusively to the melchisedek priesthood. _the dispensation of the meridian of time_. with the period between moses and john the baptist spanned, we come to the dispensation of the meridian of time. this dispensation begins with the preaching of john the baptist in the wilderness. it was made glorious by the personal ministry of jesus of nazareth, the son of god; by his suffering and death, for the redemption of mankind; by his glorious resurrection from the dead; by his subsequent ministry among his followers, and his final ascension into heaven to the throne of his father; by the faithful ministry of his apostles, by whom the good tidings of man's salvation were published to the world: by the establishment of the church as the agency through which the gospel was to be more widely proclaimed, and those who accepted the gospel were more thoroughly instructed in its doctrines, guarded from error, and finally perfected in the christian life. an inspired volume of scripture, the new testament, was also brought {xxxii} into existence, from the teachings of the inspired apostles, in which the great fundamental truths of the gospel were embodied and cast in a form that would be enduring, and to which men could appeal through all the ages to come, as an authoritative statement, not only of what jesus said and what he did, but also a statement of what doctrines are to be believed; what precepts to be practiced; what ordinances to be observed. by thus embodying the chief doctrines of christ in a volume of scripture that should live forever, and be published in all the languages of the world, provision was made for such a dissemination of the knowledge of god, that the world would never again be wholly without that knowledge; and though the church might become corrupted, as it afterwards did; though men ambitious of distinction and power might usurp authority and establish churches, in which they taught for doctrines the commandments of men, as they certainly did; still in this volume of scripture men henceforth would have at hand a standard of truth by which to test the utterances of would-be teachers, while at the same time it would keep above the horizon of a world's knowledge the great truths of the gospel--the existence and character of god; the manifestation of him through the person and character of jesus of nazareth; the relationship existing between god and man; the fall of man; and the redemption provided for him in the atonement of jesus christ. all this was achieved in the dispensation of the meridian of time; a mighty work accomplished by the son of god and his associates; a work sealed not only by the blood of jesus christ, but by the blood also of many faithful witnesses, which shall make their testimony of force in the world. _identity of the dispensation of the meridian of time and the dispensation of the fulness of times considered_. at this point we are confronted with a question that must be settled before progress is possible with this introduction. owing to the phraseology of certain passages of scripture, making reference to the coming of messiah in the flesh, and to the work of god in those days, the dispensation of the meridian of time is mistaken for the dispensation of the fulness of times. in mark's gospel, for instance, john the baptist is represented as saying, "_the time is fulfilled_, and the kingdom of god is at hand: repent ye, and believe the gospel." [18] the words in italics are usually understood to make reference to the dispensation of the fulness of times. again it is written: "_but when the fulness of the time was come_, god sent forth his son, made of a woman, made under the law, to redeem them that were under the law." [19] the words, "when the fulness of the time was come," are supposed to refer to the dispensation of the fulness of times. other passages of scripture referring to the days of messiah's personal ministry among men in the flesh, speak of them as the "last days." paul in the opening sentence of his letter to the hebrews, does this: "god, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath _in these last days_ spoken unto us by his son, whom he hath appointed heir of all things." [20] so st. john, in addressing the saints in his day: "little children, _it is the last time:_ and as ye have heard that anti-christ shall come, even now are there many anti-christs; whereby we know that _it is the last time._" [21] these with two other special passages of scripture to be separately considered, constitute the authority upon which the meridian dispensation is confounded with the dispensation of the fullness of times. and yet all these passages are susceptible of quite a different and more natural rendering. without controversy it will be conceded that the lord had an appointed time for his son jesus to come to earth in the flesh and perform the mission that had been assigned him; to suffer; to die; to arise again from the dead. and when the fullness of this time was come, god indeed sent forth his son into the world. as for those inspired writers who speak of the "last days," and the "last times"--they speak relatively; that is, with reference to former days and times; and, of course, the days and times in which they lived to them were the last days, and the last times; but they were not the last days of the earth's temporal existence; they were not the last days in any general sense at all, as there have been now some two thousand years of days since then. they were not the "last days" that are understood as immediately preceding the glorious coming of the son of god. _joel's great prophecy of the dispensation of the last days_. of the special passages before referred to, and which i said would receive separate consideration, the first is peter's quotation from the prophet joel concerning the outpouring of the spirit of god upon "all flesh in the last days." this quotation from joel is regarded as identifying the days in which the apostle was speaking, as "the last days;" and the dispensation in which he was living as the dispensation of the last days and of the fulness of times. the conditions existing when peter was speaking, and the prophecy of joel, however, admit {xxxiv} of no such interpretation. the circumstances were as follows: the holy ghost in an extraordinary manner rested upon the apostles and gave them the power of speaking in other languages than those they had learned. some in the listening multitude attributed this singular manifestation to drunkenness, whereupon the apostle peter arose and refuted the slander, saying: "these are not drunken, as ye suppose, seeing it is but the third hour of the day. but this is _that_ which was spoken by the prophet joel; and it shall come to pass _in the last days_, saith god, i will pour out of my spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and on my handmaidens i will pour out in those days of my spirit; and they shall prophesy: and i will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke: the sun shall be turned into darkness and the moon into blood, before that great and notable day of the lord come: and it shall come to pass, that whosoever shall call on the name of the lord shall be saved." [22] "for," to finish the passage as it stands in joel, but which is not in peter's quotation, "for in mount zion and in jerusalem shall be deliverance, as the lord hath said, and in the remnant whom the lord shall call." [23] because peter, referring to the spirit that was then resting upon the twelve apostles, said, "this is that which was spoken by the prophet joel," etc., the very general opinion prevails that joel's prophecy was then fulfilled; and hence the _last days_ were come. this is an entire misapprehension of the purpose of peter in making the quotation; as also of the quoted passage itself. beyond all controversy peter meant only: this spirit which you now see resting upon these apostles of jesus of nazareth, is that same spirit which your prophet joel says will, in the last days, be poured out upon all flesh. obviously he did not mean that this occasion of the apostles receiving the holy ghost was a complete fulfillment of joel's prediction. to insist upon such an exegesis would be to charge the chief of the apostles with palpable ignorance of the meaning of joel's prophecy. on the occasion in question the holy ghost was poured out upon the twelve apostles, who were given the power to speak in various tongues; joel's prophecy for its complete fulfillment requires that the spirit of the lord, the holy ghost, shall be poured out upon _all flesh;_ and undoubtedly refers to that time which shall come in the blessed millennium when the enmity shall not only cease between man and man, but even between the beasts of the forests and of the fields; and between man and beast, as described by isaiah in the following language: the wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them. and the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. and the suckling child shall play on the hole of the asp; and the weaned child shall put his hand on the cockatrice's den. they shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the lord, as the waters cover the sea. [24] compare these conditions so vividly described with what joel himself says of the period when the spirit of the lord shall be poured out upon all flesh, and it will at once be clear that the two prophets are dealing with the same period, and not only dealing with the same period, but that the period itself is certainly far beyond in time the days of peter; in fact is still in the future; for the sun has not yet been turned into blackness; nor the moon into blood; nor have the stars withdrawn their shining. it is obvious that the events upon the day of pentecost did not fulfil the terms of this prophecy, except in those particulars already pointed out. the mention in this prophecy, however, of those special signs which jesus refers to as immediately preceding his own second and glorious coming, clearly demonstrate that joel was speaking of the last days indeed, and not of a circumstance that occurred in connection with a period more properly designated as the dispensation of the meridian of time. immediately following his prediction of the outpouring of god's spirit upon all flesh, joel represents the lord as saying: "and i will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. the sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the lord come." and later: "the sun and the moon shall be darkened, and the stars shall withdraw their shining. the lord also shall roar out of zion, and utter his voice from jerusalem; and the heavens and the earth shall shake: but the lord will be the hope of his people, and the strength of the children of israel." compare this with the savior's description of conditions in the earth that will precede his own second coming: immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the son of man coming in the clouds of heaven with power and great glory. and he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. [25] the same wonders in heaven and earth; the same changes in sun, and moon, and stars; the same promises of the gathering of god's people as are found in the prophecy of joel. there can be no question, then, but that the prophecy of joel refers to the same "last days" that jesus here alludes to--the days of the coming of the son of man--and not to the days of peter and the other apostles in the meridian of time. the sum of the matter then is, that peter was not living in the "last days;" that the prophecy of joel was not in its entirety fulfilled in the outpouring of god's spirit upon the apostles on the day of pentecost; that at no time subsequent to the days of the apostles has there existed such conditions in the earth as amount to a complete fulfilment of joel's prophecy; therefore at some time future from the days of the apostles, we may look forward to a universal outpouring of god's holy spirit upon all flesh, resulting in a universal peace and widespread knowledge of god, brought about, unquestionably, by a subsequent dispensation from that in which peter wrought--the dispensation of the fulness of times, in which god promises to "gather together in one all things in christ, both which are in heaven and which are on earth; even in him." [26] _daniel's prophecy of the rise of the kingdom of god in the last days._ the second special scripture to which i have promised a separate consideration is the prophecy of daniel relative to the succession of the great earth empires; and the final establishment of the kingdom of god, which in "the last days" shall fill the whole earth and remain for ever. by an error on the part of christian writers daniel's prophecy concerning the kingdom of god to be set up in "the last days" is supposed to have been fulfilled by the founding of "the spiritual kingdom of christ" in the days of messiah's earthly ministry; and therefore the conclusion is drawn that those days were "the last days," and the dispensation then ushered in, the final dispensation of the gospel. it is my purpose here to refute that error. the prophecy in question is familiar, and comes from daniel's interpretation of the king of babylon's dream of the great image, whose "brightness was excellent, whose form was terrible." the head of the image was of gold; his breast and arms were of silver; the body and thighs of brass; the legs of iron; and the feet and the toes part of iron and part of clay. the king in his dream also saw a little stone cut out of the mountain without hands, that smote the image upon the feet of mixed clay and iron, and broke it to pieces--until it became like the chaff of the summer {xxxvii} thrashing floor, and the wind of heaven carried it away, that no place was found for it: but the little stone cut from the mountain without hands, which smote the image on the feet and ground it to dust, became a great mountain and filled the whole earth. this it the dream; and this is the prophet's interpretation, addressed to the king of babylon: thou, o king, art a king of kings: for the god of heaven hath given thee a kingdom, power, and strength, and glory. and wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. thou art this head of gold. and after thee shall rise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. and the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. and whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided: but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with the miry clay. and as the toes and the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. and whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. and in the days of these kings shall the god of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms and it shall stand forever. forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold, the great god hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. [27] as understood by the learned, daniel's interpretation stands thus: "(1) the _golden head_--the assyrio-babylonish monarchy (the 6th and 5th century b.c.); "(2) the _silver breast and arms_--the medo-persian empire (from 538 b.c. to about 330 b.c.); "(3) the _brazen belly and thighs_--the greco-macedonian kingdom, especially after alexander, those of egypt and syria (from about 330 b.c. to 160 b.c.); "(4) the _legs of iron_--the power of rome, bestriding the east and west, but broken into a number of states, the ten toes, which retained some of its warlike strength (the iron), mingled with elements of weakness (the soft potters' clay), which rendered the whole imperial structure unstable. {xxxviii} "(5) the _stone_ cut without hands out of the _living rock_, dashing down the image, becoming a great mountain, and filling all the earth--_the spiritual kingdom of christ_." the last phrase--"the spiritual kingdom of christ"--meaning of course the "christian churches" which have existed from the time of christ, and that now exist, and which, taken together, form christ's spiritual kingdom. on the foregoing exegesis, which is the one commonly accepted by orthodox christians, i make the following several observations: _first:_ the phrase with reference to the little stone, "cut out of the living rock," is one introduced by dr. smith, from whose "old testament history" [28] the above analysis of daniel's interpretation is taken. the language of the bible is, "cut out of the mountain without hands." why it is changed by the doctor one may not conjecture, unless it is to lay the foundation of an argument not warranted by the text of daniel's interpretation. it is enough here to note that the change in phraseology is wholly gratuitous and unwarranted. _second:_ the claim that the "little stone cut from the mountain without hands," is the "_spiritual kingdom of christ_"--if by that "spiritual kingdom" is meant not a real kingdom, actually existing, visible and tangible--is an assumption of the doctor's. it is not the language of the bible, nor is there any evidence in scripture for believing that the "kingdom," represented by "the stone cut out of the mountain without hands," is any less a _material_ kingdom than those which preceded it. the differences between this kingdom of god and the other kingdoms of the vision are not in the kingdom being "spiritual," but in these: (1) that the kingdom which god shall set up will never be destroyed; (2) never left to another people: (3) will break in pieces and consume all other kingdoms: (4) it shall fill the whole earth; (5) and stand forever. we are warranted in the belief, however, that it will be a tangible, _bona fide_, government of god on earth, consisting of a king; subordinate officers; laws; subjects; and the whole earth for its territory--for its dominion. the coming forth of such a government, the founding of such a kingdom, is in harmony with all the hopes of all the saints, and the predictions of all the prophets who have touched upon the subject. it is the actual reign of christ on earth with his saints, in fulfillment of the hopes held out to them in every dispensation of the gospel. it is to be the burden of the song of the redeemed out of every kindred, and tongue, and people, and nation, that christ has made them unto their god kings and priests--"and we shall reign on the earth." [29] it is to be the chorus in {xxxix} heaven--the kingdoms of this world are become the kingdoms of our lord, and of his christ; and he shall reign for ever and ever. [30] and the elders in heaven shall say: we give thee thanks, o lord god almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. and the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldst give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldst destroy them which destroy the earth. [31] and still again: blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of god and of christ, and shall reign with him a thousand years. [32] it should be observed respecting the last passage and the one preceding it, that "the reign on earth" of the kingdom of god is connected with the resurrection of the righteous saints; so that it will be the "last days" indeed--not in the days of the roman empire. and this reign of the saints on earth, this kingdom of god which they shall constitute shall be a reign of righteousness, but a veritable kingdom nevertheless. _third_: the orthodox exegesis under consideration omits one important matter of fact, viz., that instead of four great dominant political powers symbolized in the image which nebuchadnezzar saw, and which daniel interpreted, there are five: viz., (1) the head of gold--babylonish kingdom; (2) the chest and arms of silver--the medo-persian monarchy; (3) the brazen belly and thighs--the greco-macedonian empire: (4) the legs of iron--rome; (5) the _feet and toes_ mixed of _iron and clay_--the modern kingdoms and states of the world. this failure to recognize the fifth political power represented by the feet and toes of daniel's image leads to serious errors with respect to this prophecy. it has led the theologians to assign the setting up of god's kingdom spoken of in the prophecy to the wrong period of the world's history. they say the kingdom represented by the stone cut from the mountain without hands is "the spiritual kingdom of christ;" and that the said kingdom was set up in the days of messiah's earthly ministry in the meridian of time. this, however, cannot be correct; for the church which jesus established by his personal ministry and which, it is granted, is sometimes spoken of as the kingdom of {xl} god, was founded in the days of the roman empire, the fourth world power of daniel's prophecy; and at a time, too, when imperial rome was at the very zenith of her glory and power. whereas the terms of daniel's prophecy require that the kingdom which god shall establish, and which was represented by the stone cut from the mountain without hands, shall be set up in the days of the fifth political world power--in the days of the kingdom represented by the pieces of iron and clay in the feet and toes of the image. the language of the prophecy on this point is: "and whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom [i. e. the political power so represented, and that succeeds the fourth power or roman empire,] shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. and as the toes of the feet were part of iron, and part of clay, * * * they [i. e., the kingdom represented by the pieces of iron and clay,] shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. and in the days of _these kings_ [not in the days of the roman empire]--_in the days of these kings_ shall the god of heaven set up a kingdom, which never shall be destroyed." _fourth:_ one of the peculiarities of the kingdom of god of daniel's prophecy is, that when it is established among men it will not only never be destroyed, but "_the kingdom shall not be left to other people_." by which saying we can only conclude that when the kingdom of god shall be set up by the lord in the last days, it will not be taken from the people to whom it shall come, and be given to, or left, to another people. but how stands it with the institution which arose from the preaching of the gospel in the days of messiah's earthly ministry, the church, sometimes called the kingdom of god, and the kingdom of heaven? was it not "left to other people"? messiah himself said of the jews, "therefore say i unto you, _the kingdom of god shall be taken from you and given to a nation bringing forth the fruits thereof._" this passage comes, too, as a conclusion to the parable of the householder who let both his house and his vineyard to unworthy husbandmen, who successively beat, stoned, and slew the servants, and even the son and heir whom the master sent to collect his portion of the fruit of the vineyard. "when the lord of the vineyard cometh, what will he do unto those husbandmen?" asked jesus of his hearers. "he will miserably destroy these wicked men," they replied, "and will let out his vineyard unto other husbandmen, which shall render him the fruits in their season." they had pronounced judgment among themselves. the parable presented the case of the jews to whom jesus was speaking, exactly, and jesus quickly made the application of the judgment--"therefore say i unto you, the kingdom of god shall be taken from you, and given unto a nation bringing forth the fruits thereof." [33] there can be no mistaking the meaning of the parable or its application; and some years later we have paul saying to the contradicting and blaspheming jews of antioch in pisidia: "it was necessary that the word of god should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the gentiles. _for so hath the lord commanded us_." [34] and so it came to pass that as israel in those days rejected the gospel of the kingdom which was first offered to them, so god also rejected them; and they have stood rejected to this day; smitten and trodden under food of the gentile races, a scoff, a hiss, and a byword in every land that they have inhabited; while the kingdom of god first offered to them was left to other people, to the gentiles, who, for a season, brought forth the fruits thereof. but the fact that the kingdom then preached to the jews was taken from them and given to another people, is proof positive that it was not the kingdom which was to fulfill the terms of daniel's great prophecy. _fifth:_ another characteristic of the kingdom of god of daniel's prophecy is, that it will never be destroyed, but will break in pieces and consume all other kingdoms, and stand for ever. this is not true of that institution brought into existence by the preaching of messiah and the apostles, sometimes called the kingdom of god, but more properly the church of christ. saddening as the thought may seem, the church founded by the labors of jesus and his apostles was destroyed from the earth; the gospel was perverted; its ordinances were changed; its laws were transgressed; its covenant was, on the part of man, broken; and the world was left to flounder in the darkness of a long period of apostasy from god. for the reason, then, that the institution founded by the preaching of the apostles was destroyed in the earth, as well as for the other reasons considered, the conclusion is forced upon the mind that the church founded by jesus and the apostles was not the fulfillment of daniel's great prophecy respecting the kingdom which god promised to set up in the last days: and hence we may look for another dispensation beyond the times of the apostles, which will culminate in subduing the kingdoms of this world and making them the kingdom of our god and his christ, followed by that reign of righteousness and peace of which all the prophets have spoken. having considered the dispensation of the meridian of time and corrected the popular error which confounds that dispensation with the {xlii} dispensation of the fulness of times, it is necessary now to consider the decline of the christian religion. _the announcement of the universal apostasy_. it is a most startling announcement with which the prophet joseph smith begins his message to the world. concerning the question, he asked god--"which of all the sects is right, and which shall i join?" he says: "_i was answered that i must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were abomination in his sight: that those professors were all corrupt; that they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men: having a form of godliness, but they deny the power thereof._" [35] this is a tremendous arraignment of all christendom. it charges a condition of universal apostasy from god, especially upon christendom that was dwelling in a fancied security of being the farthest removed from the possibility of such a charge; each division of the so-called christian church felicitating itself with the flattering unction that its own particular society possessed the enlightened fullness of the christian religion. while the boldness of this declaration of the young prophet is astounding, upon reflection it must be conceded that just such a condition of affairs in the religious world is consistent with the work he, under the direction of divine providence, was about to inaugurate. nothing less than a complete apostasy from the christian religion would warrant the establishment of the church of jesus christ of latter-day saints. of sects there were already enough in existence. division and subdivision had already created of confusion more than enough, and there was no possible excuse for the introduction of a new christian sect. but if men through apostasy had corrupted the christian religion and lost divine authority to administer the ordinances of the gospel, it was of the utmost importance that a new dispensation of the true christian religion should be given to the world. it should also be observed at this point, that joseph smith, then but a boy, scarcely removed from childhood, was not himself pronouncing judgment upon the status of christendom. it was not he who declared the sects to be all wrong, their creeds an abomination, and the professors thereof corrupt. he of all persons, both on account of his extreme {xliii} youthfulness and his lack of general information, was among the least qualified to pronounce upon such a question. indeed, he himself confesses his unfitness for such an office. his seeking knowledge from god upon this very question--"which of all the sects is right?" is a confession of his own inability to determine the matter. no human wisdom was sufficient to answer that question. no man in all the world was so pre-eminent as to be justified in proclaiming the divine acceptance of one church in preference to another. divine wisdom alone was sufficient to pass judgment upon such a question; and there is peculiar force in the circumstance that the announcement which joseph smith makes with reference to this subject is not formulated by him nor by any other man, but is given to him of god. god has been the judge of apostate christendom, joseph smith but his messenger, to herald that judgment to the world. it now becomes my melancholy task to trace through the early christian centuries the decline of the christian religion. by this phrase i mean that a really unchristian religion was gradually substituted for the beautiful religion of jesus christ; that a universal apostasy from the christian doctrine and the christian church took place. so tracing the decline of christianity, i shall establish the truth of the first great message with which the modern prophet, joseph smith, came to the world; and shall also prove the fact, that a necessity existed for the establishment of such a work as he claims, under god, to have founded, and of which the several volumes of this work are the detailed history. _character of the early christians_. first of all, it should be remarked that the early christians were not so far removed from the possession of the common weaknesses of humanity as to preclude the possibility of apostatizing from the christian religion. owing to our being so far removed from them in time, by which many of their defects are obscured, and the exaggerated celebration of their virtues, extravagant ideas of the sanctity of their lives, and the holiness of their natures have very generally obtained, whereas a little inquiry into the character of the early saints will prove that they were very human, and men of like passions with ourselves. the mother of zebedee's children exhibited a rather ambitious spirit, and the two brethren themselves gave much offense to their fellow apostles by aspiring to sit one on the right hand of jesus and the other on his left when he should come in his kingdom. [36] even peter, the chief apostle, exhibited his full share of human weakness {xliv} when he thrice denied his lord in the presence of his enemies, through fear, and even confirmed that denial by cursing and swearing. [37] it was rather a heated controversy, too, that arose in the early christian church as to whether those who accepted the christian faith were still bound to the observances of the law of moses, and more especially to the rite of circumcision. although there seems to have been an amicable and authoritative settlement of that question by the decision of what some learned writers have called the first general council of the church held by the apostles and elders at jerusalem, [38] yet the old difficulty broke out again and again, not only between the jewish saints and the gentile converts, but even among the apostles themselves, leading to serious accusations one against another, the straining of friendship between fellow-workmen in the ministry, through criminations and recriminations. after the settlement of this very question of circumcision by the council at jerusalem, peter went down to antioch and at first mingled unreservedly with both gentile and jewish converts without distinction, accepting both jew and gentile in perfect fellowship, departing entirely from the restraints placed on a jew by the law of moses, which rendered it unlawful for one who was a jew to have such unrestricted fellowship with the gentiles. but when certain ones came down from james, who resided at jerusalem, then peter, fearful of offending "them which were of the circumcision," suddenly withdrew his social fellowship from the gentile converts. other jewish brethren did the same; barnabas, the friend of paul, being among the number. whereupon paul, as he himself testified, withstood peter to the face, directly charging him before all the brethren with dissimulation, saying: "if thou being a jew livest after the manner of gentiles and not as do the jews, why compellest thou the gentiles to live as do the jews?" [39] yet this same paul notwithstanding his loyalty to the gentile converts on that occasion, his zeal for the decision which had been rendered by the council of the church at jerusalem, and notwithstanding his usually strong moral courage, subsequently showed by his conduct, that he, too, was not beyond the weakness of "becoming all things to all men;" for a short time after the incident with peter at antioch, when in the province of galatia, and he desired timothy to be his companion in the ministry, paul took him and circumcised him, because it was well known that while his mother was a jewess, his father was a greek, and all this for fear of the jews. [40] {xlv} this question continued to be a cause of contention, even after this sharp disputation at antioch; for though the decision of the council at jerusalem was against the contention of the judaizing party, yet they continued to agitate the question whenever opportunity presented itself, and seemed especially to follow close upon the footsteps of paul in his missionary journeys; and in galatia, at least, succeeded in turning the saints of that province from the grace of christ unto another gospel, perverting the gospel of christ. [41] this question continued to agitate the church throughout the apostolic age, and was finally settled through overwhelming numbers of gentiles being converted, and taking possession of the church, rather than through any profound respect for the decision of the council at jerusalem. the withdrawal of john mark from the ministry while accompanying paul and barnabas on their first mission in asia minor, and which withdrawal grew out of a faltering of his zeal or a misunderstanding with his companions, will be readily called to mind. [42] subsequently, when paul proposed to barnabas that they go again and visit the brethren in every city where they had preached while on their first mission, a sharp contention arose between them about this same john mark. barnabas desired to take him again into the ministry, but paul seriously objected; and so pronounced was the quarrel between them that these two friends and fellow yokemen in the ministry parted company no more to be united. it is just possible also that in addition to this misunderstanding about john mark, the severe reproof which paul administered to barnabas in the affair of dissimulation at antioch had somewhat strained their friendship. turning from these misunderstandings and criminations among the leading officers of the church, let us inquire how it stood with the members. the epistle of paul to the church at corinth discloses the fact that there were serious schisms among them; some boasting that they were of paul, others that they were of apollos, others of cephas, and still others of christ; which led paul to ask sharply, "is christ divided? was paul crucified for you?" [43] there were endless strifes as well as divisions among them, which caused paul to denounce them as carnally minded. [44] among them also was such fornication as was not named among the gentiles, "that one should have his father's wife!" and this shameful sin had not humbled the church at corinth, for paul denounced them for being puffed up in the presence of such a crime, rather than having mourned over it. [45] they were in the habit of going {xlvi} to law one with another, and that before the world, in violation of the teachings of jesus christ. [46] they desecrated the ordinance of the lord's supper by their drunkenness, for which they were sharply reproved by the apostle. [47] they ate and drank unworthily, "not discerning the lord's body; for which cause many were sickly among them, and many slept" (that is, died). there were heresies also among them, [48] some denying the resurrection of the dead, while others possessed not the knowledge of god, which the apostle declared was their shame. [49] it is true, this sharp letter of reproof made the corinthian saints sorry, and sorry, too, after a godly fashion, in that it brought them to a partial repentance; but even in the second epistle, from which we learn of their partial repentance, the apostle could still charge that there were many in the church who had not repented of the uncleanness and fornication and lasciviousness which they had committed. [50] from this second letter, also, we learn that there were many in the church at large who corrupted the word of god; [51] that there were those, even in the ministry, who were "false prophets, deceitful workers, transforming themselves into the apostles of christ." [52] of the churches throughout the province of galatia, it is scarcely necessary to say more than we have already said concerning the invasion of that province by judaizing christian ministers who were turning away the saints from the grace of christ back to the beggarly elements of the law of carnal commandments; a circumstance which led paul to exclaim: "i marvel that ye are so soon removed from him that had called you unto the grace of christ, unto another gospel; which is not another, but there be some that trouble you, and would pervert the gospel of christ." [53] that there were two distinct parties in the church at this time, between whom bitter contentions arose, is further evidenced by the letter of paul to the philippians. some preached christ even of envy and strife, and some of good will. "the one preach christ of contention, not sincerely," says paul, "supposing to add affliction to my bonds: but the other of love, knowing that i am set for the defense of the gospel." [54] "beware of dogs," said he again to the same people; "beware of evil workers; beware of the concision." [55] "brethren, be {xlvii} followers of me," he admonishes them, "and mark them which walk so as ye have us for an example, for many walk of whom i have told you often, and now tell you even weeping, that they are the enemies of the cross of christ: whose end is destruction, whose god is their belly, and whose glory is their shame, who mind earthly things." [56] to the colossians paul found it necessary to say: "beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, after the rudiments of the world, and not after christ. * * * * let no man beguile you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind." [57] but it is in paul's pastoral letters that we get a deeper insight into corruptions threatening the early church, and even beginning to lay the foundation for that subsequent apostasy which overwhelmed it. the apostle sent timothy to the saints at ephesus to represent him, that he might charge some to teach no other doctrines than those which he had delivered to them: "neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith," for some had turned aside from the commandment of charity, out of a pure heart, and a good conscience, and faith unfeigned, unto "vile jangling, desiring to be teachers of the law, understanding neither what they say nor whereof they affirm." [58] others concerning faith had made shipwreck, of whom were hymenaeus and alexander, whom paul had delivered unto satan that they might learn not to blaspheme. [59] others had "erred concerning the faith" and had "given heed to vain babblings, and opposition of science falsely so called." [60] in his second letter to timothy, paul informs him that all the saints in asia had turned away from him, "of whom were phygellus and hermogenes." [61] he admonishes timothy again to shun "profane and vain babblings," "for," said he, "they will increase unto more ungodliness, and their word will eat as doth a canker; of whom is hymenaeus and philetus; who, concerning the truth, have erred, saying that the resurrection is passed already, and overthrown the faith of some." [62] demos, once a fellow-laborer with paul, had forsaken him, "having loved this present world;" [63] and at paul's first answer, that is, when arraigned before the court at rome, no man {xlviii} stood with him, but all men forsook him; he prays that god will not lay this to their charge. [64] paul admonished titus to hold fast to the faith, for there were many unruly and vain talkers and deceivers, especially those of the circumcision; who subverted whole houses, teaching things which they ought not, for filthy lucre's sake; and were giving heed to jewish fables and commandments of men and turning from the truth. [65] peter also had something to say with reference to the danger of heresies and false teachers which menaced the church. he declared that there would be false teachers among the saints, who "privily would bring in damnable heresies, even denying the lord that bought them, and bring upon themselves swift destruction." "and many," said he, "shall follow their pernicious ways: by reason of whom the truth shall be evil spoken of. and through covetousness shall they with feigned words make merchandise of you; whose judgment now for a long time lingereth not, and their damnation slumbereth not. for if god spared not the angels that sinned, but cast them down to hell and delivered them unto chains of darkness to be reserved unto judgment"--he argued that the lord would not spare these corrupters of the gospel of christ, who, like the dog, had turned again to his own vomit, and the sow who was washed to her wallowing in the mire. [66] he charged also that some were wresting the epistles of paul, as they were some of the "other scriptures," unto their own destruction. [67] john, the disciple whom jesus loved, also bears testimony to the existence of anti-christs, false prophets, and the depravity of many in the early church. "it is the last time," said he, "and as ye have heard that anti-christ shall come, even now there are many anti-christs, whereby we know that it is the last time;" * * * * "they went out from us * * * * that they might be manifest that they were not all of us." [68] "try the spirits," said he, in the same epistle, "whether they are of god; because many false prophets are gone out into the world." [69] again: "many deceivers are entered into the world, who confess not that jesus christ is come in the flesh. this is a deceiver, an anti-christ." [70] jude also is a witness against this class of deceivers. he admonished {xlix} the saints to "contend earnestly for the faith which was once delivered unto the saints;" "for," said he, "there are certain men crept in unawares, * * * ungodly men, turning the grace of our god into lasciviousness and denying the only lord god, and our lord jesus christ." [71] the rest of the epistle he devotes to a description of their wickedness, comparing it with the conduct of satan, and the vileness of the inhabitants of sodom and gomorrah. i have not given this review of the condition of the church of christ in the apostolic age with the view of establishing the idea that the church at that time was in a complete state of apostasy; nor have i dwelt upon the weaknesses and sins of the early saints for the purpose of holding them up for contempt. my only purpose has been to dispel, first of all, the extravagant ideas that obtain in many minds concerning the absolute sanctity of the early christians; and secondly, and mainly, to show that there were elements and tendencies existing in the early church, even in the days of the apostles, that would, when unrestrained by apostolic authority and power, lead to its entire overthrow. we have no good reason to believe that there occurred any change for the better in the affairs of the church after the demise of the apostles, no reason to believe that there were fewer heresies or fewer false teachers, or false prophets to lead away the people with their vain philosophies, their foolish babblings, and opposition of science falsely so called. on the contrary, one is forced to believe the prediction of paul, viz., that evil men and seducers would wax worse and worse, deceiving and being deceived; [72] for who, after the apostles were fallen asleep, would stand up and correct the heresies that were brought into the church, rebuke the schismatics, the false teachers and false prophets that arose to draw away disciples after them? if false teachers insinuated themselves into the church, brought in damnable heresies by reason of which the way of truth was evil spoken of, and the pure religion of jesus christ corrupted even while inspired apostles were still in the church, it is not unreasonable to conclude that all these evils would increase and revel unchecked after the death of the apostles. _the rise of false teachers_. i cannot, of course, in this introduction, enter into even a brief history of false teachers in the early christian centuries. that of itself would be matter for a volume. i shall therefore content myself with making quotations from reliable authorities that will directly establish the fact of the rapid increase in the number of false teachers, and the {l} pernicious effects of their doctrines upon the christian religion. it should be said before making these quotations, however, that protestant writers are interested in maintaining that the christian religion was perpetuated, even through the ages of apostasy, and given back to mankind by the agency of the so-called "reformation" of the sixteenth century. hence in their writings, when stating the corruptions of the early church, they are especially guarded lest too strong a statement would lead to the belief that the christian religion had been utterly subverted. indeed, it is well known that milner wrote his church history--which should be regarded not so much as the history of the church as the history of piety--to counteract the influence of mosheim's institutes of ecclesiastical history, which work milner considered too frank in its statements of perversions and abuses of religion. the protestant writers must need set forth the theory that the christian religion survived all the abuses and corruptions of it through ages of apostasy, else they would have no logical ground for the sixteenth century "reformation" to stand upon. they seem not oblivious to the fact, though never mentioning it, that if the christian religion was displaced by a paganized religion--a false religion--as is fully predicted, as we shall see later, in the new testament prophecies, and of which the works of protestant writers go far towards proving--then the only possible way in which the true christian religion and the church of christ could be restored would be by re-opening of the heavens, and the giving forth of a new dispensation of the gospel, together with a renewal of divine authority to preach it, and administer its ordinances of salvation. catholics hold that there has been no great apostasy in the church. their theory is, that there has been a constant, unbroken, perpetuation of the christian church from the days of the messiah and his apostles until now; and that the roman catholic church is that very church so perpetuated through the ages. catholic writers admit that there have been very corrupt periods in the church and many wicked prelates, and some vile popes; yet they hold that the church has persisted, that the christian religion has been preserved in the earth. with these remarks on the position of the protestant and catholic churches respecting their attitude on the subject of the perpetuation of the christian religion, i proceed with the quotations promised; and, first, a passage from neander's history of the christian religion and church, on the very great difference between the writings of the apostles and the writings of the so-called apostolic fathers; and the suddenness of that transition, to the disparagement of the productions of the fathers: a phenomenon, singular in its kind, is the striking difference between {li} the writings of the apostles and the writings of the apostolic fathers, who were so nearly their contemporaries. in other cases, transitions are wont to be gradual; but in this instance we observe a sudden change. there are here no gentle gradations, but all at once an abrupt transition from one style of language to another; a phenomenon which should lead us to acknowledge the fact of a special agency of the divine spirit in the souls of the apostles. after the time of the first extraordinary operations of the holy ghost followed by the period of the free development of human nature in christianity; and here, as in all other cases, the beginning must be small and feeble before the effects of christianity could penetrate more widely, and bring fully under their influence the great powers of the human mind. it was to be shown first, what the divine power could effect by the foolishness of preaching. the writings of the so-called apostolic fathers have unhappily for the most part, come down to us in a condition very little worthy of confidence, partly because under the name of these men, so highly venerated in the church, writings were early forged for the purpose of giving authority to particular opinions or principles; and partly because their own writings which were extant became interpolated in subservience to a jewish hierarchical interest which aimed to crush the free spirit of the gospel. [73] there is no authority of scripture for the supposition made here by dr. neander that the extraordinary operations of the holy ghost were to be confined to the apostles; the whole tenor of scripture authority is to the contrary. it is the theory of the gospel itself, that all who receive it, and particularly its ministers, shall have the divine spirit as a special agency working in their souls, through all time, and there is no warrant for the belief that its operations were to be confined to those who first received it and became its first ministers. therefore, this sudden transition in the matter of excellence and trustworthiness between the writings of the apostles and the writings of the apostolic fathers indicates not only a deterioration in the character of the teachers in the church and what is taught, but more especially indicates the progress of the "mystery of iniquity" which was at work subverting the christian religion and destroying the church of christ. on the question of forged books and writings mentioned in the passage from neander, dr. nathaniel lardner refers to a dissertation written by dr. mosheim, which shows the reasons and causes for the many forged writings produced in the first and second centuries, and then adds: "all own that christians of all sorts were guilty of this fraud. indeed we may say it was one great fault of the times; for truth needs no such defenses, and would blush at the sight of them." [74] eusebius, quoting hegesippus on the subject of false teachers and referring to the condition of the church about the close of the first century, says: {lii} the church continued until then [close of the first century] as a pure and uncorrupt virgin, whilst if there were any at all that attempted to pervert the sound doctrine of the saving gospel, they were yet skulking in dark retreats: but when the sacred choir of apostles became extinct, and the generation of those that had been privileged to hear their inspired wisdom had passed away, then also the combinations of impious errors arose by the fraud and delusions of false teachers. these also, as there were none of the apostles left, henceforth attempted without shame, to preach their false doctrine against the gospel of truth. [75] dr. mosheim has the following on the same subject: not long after the savior's ascension, various histories of his life and doctrines, full of impositions and fables, were composed by persons of no bad intentions, perhaps, but who were superstitious, simple, and piously fraudulent; and afterwards various other spurious writings were palmed upon the world, falsely inscribed with the names of the holy apostles. [76] this condition of things with reference to the writers in the centuries under consideration, naturally leads one to the reflection, that if there were so much of fraud, and so many forged writings, what must have been the state of the church at this time with reference to oral teaching? we are justified in believing, i think, that bad as was the state of things with reference to the writings of these early teachers of the church, the discourses of such as preached may be depended upon as being much worse. in this view of the case, one can readily understand that the "authority of antiquity" so generally urged as a reason for accepting the testimonies of the fathers, that "handmaid to scripture," as "antiquity" is sometimes called, the whole body of it, written and oral, may indeed "be regarded," as dr. jortin remarks, "as briarean, for she has a hundred hands, and these hands often clash and beat one another." [77] moreover, it often happens that those who are condemned by some of these fathers as heretics were not only censured for their heresies, but sometimes for the truths which they held. for example: papias, a bishop and christian father in the second century, is condemned by eusebius for saying that he received from apostolic men--meaning thereby men who were associated with the apostles--the fact that there would be a corporeal reign of christ on earth with the saints, after the resurrection, which would continue through a thousand years. [78] {liii} prodicus is censured by clement of alexandria for holding that men are by nature the children of deity. [79] marcion, besides being condemned for his many errors, is also censured by irenaeus for believing in salvation for the dead, concerning which, it must be acknowledged, marcion did hold peculiar views; but that is no reason why the general principle should be condemned. [80] he taught that jesus christ went to hades and preached there, and brought hence all that believed on him. "the ancients," continue irenaeus, as quoted by lardner, "being of opinion that eternal life is not to be obtained but through faith in jesus christ, and that god is too merciful to let men perish for not hearing the gospel, supposed that the lord preached also to the dead, that they might have the same advantage with the living." he further adds, "in the language of marcion and the fathers, hell does not necessarily mean the place of the damned; in that place is tartarus, the place of torment, and paradise, or the bosom of abraham, a place of rest and refreshment. in that part of hades jesus found the just men of the old testament. they were not miserable, but were in a place of comfort and pleasure." "for christ," he continues, "promiseth the jews after this life, rest in hades, even in the bosom of abraham." this far the doctrine of marcion is in strict agreement with the new testament, though denounced as blasphemy by his opponent. the unfortunate part of marcion's doctrine on this head is that he taught that cain and the wicked of sodom and the egyptians, and in fact all the nations in general, though they had lived in all manner of wickedness, were saved by the lord, but that abel, enoch, noah, and the patriarchs and prophets and other righteous men who walked with god and pleased him in their earth life, did not obtain salvation because they suspected that in the preaching of christ in the spirit world there was some scheme of deception to lead them away from their present qualified acceptance with god, and therefore they would not come to christ nor believe in him, for which reason, as he says, "their souls remained in hell." [81] marcion is also condemned for believing in the eternity of matter. [82] so, too, hermogenes is censured by tertullian for the same cause, and for arguing that god made the world out of matter and could not have made it out of nothing. [83] and so throughout there is censure and counter censure between the orthodox and the heretics, and it is difficult at times to determine which are the orthodox and which heretics, so frequently do they change {liv} places. nor was there any improvement in the ages that succeeded these that have been briefly considered. the editor of dr. jortin's learned work on ecclesiastical history, william trollope, on a passage of jortin's on the early fathers, says of the fathers of the fourth century: after the counsel of nice, [84] a class of writers sprung up, greatly inferior to their predecessors, in whatever light their pretensions are viewed. sadly deficient in learning, prejudiced in opinion, and inelegant in style, they cannot be admitted for a moment into competition with those who were contemporary with the apostles and their immediate successors. [85] the whole tenor of his remarks is to the effect that while the fathers of the second and third centuries, are not to be relied upon in their interpretations of scripture, were frequently deceived in opinions, and not always to be depended upon in matters of tradition, yet they were greatly to be preferred in all respects to the fathers of succeeding centuries. _the development of false doctrines after the death of the apostles_. here, too, i shall rely very largely upon the conclusions of the learned. dr. lardner, referring to the development of the heresies, the seeds of which were sown in the days of the apostles, says: eusebius relates that ignatius, on his way from antioch to rome, exhorted the churches to beware of heresies which were then springing up, and which would increase; and that he afterwards wrote his epistles in order to guard them against these corruptions, and to confirm them in the faith. this opinion that the seeds of these heresies were sown in the time of the apostles, and sprang up immediately after is an opinion probable in itself and is embraced by several learned moderns; particularly by vitringa, and by the late rev. mr. brekel of liverpool. [86] a certain mr. deacon attempted to refute the mr. brekel referred to by dr. lardner, and to maintain the purity of the church of the first three centuries. on this mr. brekel observed that "if this point were thoroughly examined, it would appear that the christian church preserved her virgin purity no longer than the apostolic age, at least if we may give credit to hegesippus." relying upon the {lv} support of the ecclesiastical history of socrates, a writer of the first half of the fifth century, mr. brekel also says: "to mention the corruptions and innovations in religion of the four first centuries, is wholly superfluous; when it is so very notorious, that, even before the reign of constantine, there sprang up a sort of heathenish christianity which mingled itself with the true christian religion." [87] of the impending departure from the christian religion immediately succeeding the days of the apostles, dr. neander says: already, in the latter part of the age of st. paul, we shall see many things different from what they had been originally; and so it cannot appear strange if other changes come to be introduced into the constitution of the [christian] communities, by the altered circumstances of the times immediately succeeding those of st. paul or st. john. then ensued those strongly marked oppositions and schisms, those dangers with which the corruptions engendered by manifold foreign elements threatened primitive christianity. [88] dr. philip smith, the author of the "students' ecclesiastical history," in speaking of the early corruptions of the christian religion, says: the sad truth is that as soon as christianity was generally diffused, it began to absorb corruption from all the lands in which it was planted, and to reflect the complexion of all their systems of religion and philosophy. [89] dean milman, in his preface to his annotated edition of edward gibbon's great work, "the decline and fall of the roman empire," and commenting upon that great author's attitude respecting the christian religion, says: if, after all, the view of the early progress of christianity be melancholy and humiliating, we must beware lest we charge the whole of this on the infidelity of the historian. it is idle, it is disingenuous to deny or to dissemble the early depravations of christianity, its gradual but rapid departure from its primitive simplicity and purity, still more from its spirit of universal love. it may be no unsalutary lesson to the christian world, that this silent, this unavoidable perhaps, _yet fatal change_ shall have been drawn by an impartial, or even an hostile hand. [90] dr. mosheim, in his "institutes," deals at length with the abuses which arose in the church in the second and third centuries, which i abridge to the following, and first as to the second century: many rites were added without necessity to both public and private {lvi} religious worship, to the great offense of good men; and principally because of the perversity of mankind who are more delighted with the pomp and splendor of external forms and pageantry than with the true devotion of the heart. there is good reason to believe that the christian bishops purposely multiplied sacred rites for the sake of rendering the jews and pagans more friendly to them. for both these classes had always been accustomed to numerous and splendid ceremonies, and believed them an essential part of religion. in pursuance of this policy, and to silence the calumnies of the pagans and the jews against them--to the effect that the christians were pronounced atheists, because destitute of temples, altars, victims, priests, and all that pomp in which the vulgar suppose the essence of religion to consist--the christian leaders introduced many rites, that they might be able to maintain that they really had those things which the pagans had, only they subsisted under different forms. some of these rites--justified, as was supposed, by a comparison of the christian oblations with jewish victims and sacrifices--in time corrupted essentially the doctrine of the lord's supper, and converted it into a sacrifice. to add further to the dignity of the christian religion, the churches of the east feigned mysteries similar to those of the pagan religions; and, as with the pagans, the holy rites of the mysteries were concealed from the vulgar: "and they not only applied the terms used in the pagan mysteries to the christian institutions, particularly baptism and the lord's supper, but they gradually introduced also the rites which were designated by those terms." this practice originated in the eastern provinces of the empire, and thence, after the times of adrian (who first introduced the grecian mysteries among the latins), it spread among the christians of the west. "a large part, therefore, of christian observances and institutions, even in this century, had the aspect of the pagan mysteries." in like manner many ceremonies and customs of the egyptians were adopted. [91] speaking of the third century the doctor says that all the monuments of this century show that there was a great increase of ceremonies in the church owing to the prevailing passion for the platonic philosophy. hence arose the public exorcisms, the multiplication of fasts, the aversion to matrimony, and the painful austerities and penances which were enjoined upon offenders. [92] _the revolution of the fourth century: constantine_. it will be observed that i have so far confined my quotations concerning the corruptions which arose in the church to the first three centuries {lvii} of the christian era. i have done so purposely; and chiefly that i might show by such quotations that the forces which were to bring about the destruction of the christian church were active during those ages; and also because an event took place in the first part of the fourth century that culminated in the triumph of those forces. this event was the establishment of christianity as the state religion of rome. constantine the great was the emperor under whose reign this unlooked for revolution took place. he was the son of constantine chlorus, emperor of the west in the preceding reign, which reign he had shared with galerius maximianus, who ruled the east. constantine was an "emperor born of an emperor, the pious son of a most pious and virtuous father," is the flattering announcement of his parentage on the paternal side, by his contemporary, eusebius, the church historian; though he neglects to mention the obscure origin and humble vocation (that of inn keeper) of his mother, helena, whom her husband repudiated when raised to the dignity of "caesar" in the reign of diocletian. constantine was proclaimed emperor by the army in britain on the death of his father at york, 306 a. d.; but civil strife raged through the empire for eighteen years, occasioned by the contending aspirants for the imperial dignity. the future patron of christianity, however, overcame all his rivals and reigned sole monarch of rome from 323 a. d., to the time of his death, fourteen years later. the policy of constantine's father towards the christians in his division of the empire, the west, had been one not only of toleration but also of friendship; and this policy the son followed from the commencement of his career as emperor. the fact of both his own and his father's friendliness toward the church on the one hand, and the hostility of his rivals against the church on the other, brought to him the united support of the christians throughout the empire; and though they were not so numerous as they are frequently represented to be, yet it cannot be denied that the christians were important factors in determining the course of events in the empire at this time, and truly they were faithful allies to constantine, and he, on his part, neglected not to meet their anticipations of reward. a careful study of his life and character will force the conviction upon the mind that constantine was a most suitable head for the revolution which ended by establishing a pseudo-christianity as the state religion of the decaying empire. a professed christian for many years, if we may believe lactantius and eusebius he postponed his baptism, after the fashion of his times, until the very last year of his life, in order that, purified at once from all the stains of sin by means of it, he might be sure of entering into bliss. such the explanation of those who would defend this delay of the emperor's; but one cannot fail to {lviii} remember that it was quite customary at this time among many professing the christian religion to put off baptism as long as they dared that they might enjoy a life of sin, and then through the means of baptism, just before death, as by magic, obtain forgiveness. [93] on the motives that prompted constantine's acceptance of christianity, our historians are not agreed. according to eusebius his conversion was brought about through seeing in the heavens a luminous cross at midday, and above it the inscription: "_by this conquer._" this miraculous sign was supplemented on the night following by the appearance of jesus christ to the emperor in a dream, with the same symbol, the cross, and directed him to make it the ensign of his banners and his protection against the power of the enemy. [94] according to theodoret the emperor was converted through the arguments of his christian mother. [95] according to zosimus, it was through the arguments of an egyptian christian bishop--supposed to be hosius, bishop of corduba--who promised him absolution for his crimes, which included a number of murders, if he would but accept christianity. [96] it is as difficult to settle upon the time of constantine's conversion as it is the means and nature of it. neander inclines to the opinion that he was early influenced in favor of christianity through the example if not the teachings of his parents, who, if not fully converted to the christian faith, were at least tolerant of it; and may be reasonably counted among that number who at least admitted christ to the pantheon of the gods. but an act of his in 308 a. d., after the death of his father, and he himself had been proclaimed emperor of the west, shows that he was at that time still attached to the pagan forms of worship; for hearing that the franks who had been inclined to rebellion against his government had, on his preparations to make war upon them, laid down their arms, he offered public thanks in a celebrated temple of apollo and gave a magnificent offering to the god. [97] the story of his conversion as related by eusebius would fix that event in the year 312 a. d.; and surely if the open vision of the luminous cross and the subsequent appearing of christ in his dream, were realities, constantine had sufficient grounds for a prompt and unequivocal conversion to the christian faith. but after that, if we consider the conduct of the emperor, we shall find him, however astonishing it may seem, still attached to pagan ceremonies of worship. as late as 321, a. d., nine years after the visitation of christ to him, we find him accused of artfully balancing the hopes and fears of both his pagan and christian {lix} subjects by publishing in the same year two edicts; the first of which enjoined the solemn observance of sunday; and the second directed the consultation of the haruspices [98]--the soothsayers of the old pagan religion. of this circumstance, neander, who is disposed to palliate the conduct of constantine as far as possible, after intimating that this lapse might be accounted for on the grounds of state policy, says, "yet the other hypothesis, viz., that constantine had actually fallen back into heathen superstitions may indeed be regarded as the more natural." [99] five years after his supposed miraculous conversion "we find marks of the pagan state religion upon the imperial coins." [100] "a medal was struck," says dr. john w. draper, doubtless referring to the same thing, "on which was impressed his [constantine's] title of 'god,' together with the monogram of christ." "another," he continues, "represented him as raised by a hand from the sky while seated in the chariot of the sun. but more particularly the great porphyry pillar, a column one hundred and twenty feet in height, exhibited the true religious condition of the founder of constantinople. the statue on its summit mingled together the sun, the savior, and the emperor. its body was a colossal image of apollo, whose features were replaced by those of constantine, and around the head, like rays, were fixed the nails of the cross of christ recently discovered in jerusalem." [101] while on the day constantinople was formally made the capital of the empire, he honored the statue of fortune with his gifts. in view of all these acts, ranging as they do over the greater part of the first christian emperor's life, and through many years after his supposed conversion, i think gibbon is justified in his remarks upon this part of constantine's conduct: "it was an arduous task to eradicate the habits and prejudices of his education, to acknowledge the divine power of christ, and to understand that the truth of _his_ revelation was incompatible with the worship of the gods." [102] turning from the consideration of the equivocal conduct of the emperor to his character, we have a subject about which there is less disagreement among authorities; for even christian apologists are compelled to admit the wickedness of this first christian emperor. "relying with presumptuous confidence," says neander, "on the great things which god had done, through him, for the advancement of the christian church, he found it easy to excuse or extenuate to his conscience many a wrong deed, into which he had suffered himself to be betrayed by {lx} ambition, the love of rule, the arbitrary exercise of power, or the jealousy of despotism." [103] "it is indeed true that constantine's life was not such as the precepts of christianity required," dr. mosheim remarks, but softens the statement against the emperor by saying that, "it is but too notorious that many persons who look upon the christian religion as indubitably true and of divine origin, yet do not conform their lives to all its holy precepts." [104] dr. lardner, after drawing a most favorable outline of constantine's person and character, and citing the flattery of contemporary panegyrists as a description of the man, says: "having observed these virtues of constantine, and other things, which are to his advantage; a just respect to truth obligeth us to take notice of some other things, which seem to cast a reflection upon him." [105] and then in the most naive manner he adds: "among these, one of the chief is putting to death so many of his relatives!" he enumerates the victims of the first christian emperor as follows: "maximilian herculius, his wife's father; bassianus, husband of his sister anastasia; crispus, his own son; fausta, his wife; licinius, husband of his sister constantia; and licinianus, or licinius the younger, his nephew, and son of the forementioned licinius." [106] the last named victim was a mere lad when put to death, "not more than a little above eleven years of age, if so much," is dr. lardner's own description of him. fausta was suffocated in a steam bath, though she had been his wife for twenty years and mother of three of his sons. it should be remembered that this is the list of victims admitted by a most learned and pious christian writer, not a catalogue drawn up by pagan historians, whom we might suspect of malice against one who had deserted the shrines of the ancient gods for the faith of the christians. but this rather formidable list of murdered victims admitted by dr. lardner, shakes not his faith in the goodness of the first christian emperor. some of these "executions" he palliates, if not justifies, on the ground of political necessity; and others on the ground of domestic perfidy; though he almost stumbles in his efforts at excusing the taking off of crispus, the emperor's own son; fausta, his wife; and the lad licinius. "these are the executions," he says, "which above all others cast a reflection upon the reign of constantine; though there are also hints of the death of some others about the same time, with whom constantine had till then lived in {lxi} friendship." [107] after which the doctor immediately adds--in the very face of all the facts he adduces, and after reciting the condemnation of both heathen and christian writers of some of these murders--the following: "i do by no means think that constantine was a man of a cruel disposition; and therefore i am unwilling to touch upon any other actions of a like nature: as his making some german princes taken captive, fight in the theatre; and sending the head of maxentius to africa, after it had been made a part of constantine's triumphal entry at rome." when one finds a sober christian writer of the eighteenth century who can thus speak of constantine; and further remembers that to this day a priest of the greek church seldom mentions the name of the "imperial saint," without adding the title, "_equal to the apostles_;" one is not surprised that while he lived, and at his court a christian bishop could be found who "congratulated him as constituted by god to rule over all, in the present world, and destined to reign with the son of god in the world to come." [108] or that eusebius, who is spoken of as one of the best bishops of the imperial court, "did not scruple for a moment to ascribe to the purest motives of a true servant of god all those transactions into which the emperor, without evincing the slightest regard to truth or to humanity, had suffered himself to be drawn by an ambition which could not abide a rival, in the struggle with licinius; when he represents the emperor, in a war which, beyond a doubt, had been undertaken from motives of a purely selfish policy, as marshalling the order of the battle, and giving out the words of command by divine inspiration bestowed in answer to his prayer." [109] enough of this. let us look no longer at this first of the christian emperors through the eyes of churchmen seeking to extol his virtues and hide his crimes, all for the honor of the church. so odious had he become in rome for his many murders that a pasquinade which compared his reign to that of the detested nero was nailed to the palace gates. "the guilty emperor," says one, "in the first burst of anger, was on the point of darkening the tragedy, if such a thing had been possible, by a massacre of the roman populace who had thus insulted him." his brothers were consulted on this measure of vengeance, however, and the result of their counsel was a resolution to degrade rome to a subordinate rank, and build a metropolis elsewhere, and hence the new capital of the empire rose on the shores of the bosphorus. reflecting upon the career of constantine from the days of his young manhood, which had in it something of the quality that makes the successful leader of men, to the time when he fell under the influence of the false priests of a corrupted religion, draper says: {lxii} from the rough soldier who accepted the purple at york, how great the change to the effeminate emperor of the bosphorus, in silken robes stiffened with threads of gold, a diadem of sapphires and pearls, and false hair, stained of various tints; his steps stealthily guarded by mysterious eunuchs flitting through the palace, the streets full of spies, and an ever watchful police! the same man who approaches us as the roman imperator retires from us as the asiastic despot. in the last days of his life he put aside the imperial purple, and, assuming the customary white garments, prepared for baptism, that the sins of his long and evil life might all be washed away. since complete purification can thus be only once obtained, he was desirous to procrastinate that ceremony to the last moment. profoundly politic, even in his relations with heaven, he thenceforth reclined on a white bed, took no further part in worldly affairs, and, having thus insured a right to the continuance of that prosperity in a future life which he had enjoyed in this, expired. [110] and so gibbon: the sublime theory of the gospel had made a much fainter impression on the heart, than on the understanding, of constantine himself. he pursued the great objects of his ambition through the dark and bloody paths of war and policy; and, after the victory, he abandoned himself, without moderation, to the abuse of his fortune. instead of asserting his just superiority above the imperfect heroism and profane philosophy of trajan and the antonines, the mature age of constantine forfeited the reputation which he had acquired in his youth. as he gradually advanced in the knowledge of truth, he proportionately declined in the practice of virtue; and the same year of his reign in which he convened the council of nice, was polluted by the execution, or rather murder of his eldest son [crispus]. * * * * at the time of the death of crispus, the emperor could no longer hesitate in the choice of religion; he could no longer be ignorant that the church was possessed of an infallible remedy, [baptism] though he chose to defer the application of it till the approach of death had removed the temptation and danger of a relapse. * * * * the example and reputation of constantine seemed to countenance the delay of baptism. future tyrants were encouraged to believe that the innocent blood which they might shed in a long reign would instantly be washed away in the waters of regeneration; and the abuse of religion dangerously undermined the foundations of moral virtue. [111] such, then, was the first christian emperor. he uplifted "christianity" from the condition of a persecuted religion, and made it the state religion of rome; and also provided means for its wider acceptance. if for this it shall be claimed, as it is, that much in his evil life should be overlooked, it would still be pertinent to ask whether his acts in connection with christianity did not debase rather than exalt it; and if his provisions for its wider acceptation did not tend rather to the corruption of what remained true in the christianity then extant, than to the establishment of true religion. {lxiii} _christianity made a persecuting religion_. the edict of milan, by which was intended no more than the establishment of religious liberty in the empire, and which was issued in 313 a. d., by constantine and his colleague, licinius, was well enough. freedom to teach and practice the truth is all the christian church could ask or expect. had he stopped here, his action in this particular would have met with universal applause. but he went beyond this. he not only protected the christians by his laws, but prohibited by express edicts the free exercise of religion to the pagans. his proscriptions were mild at first, going no further than to prohibit soothsaying and divination in private houses or anywhere in secret. later, however, if we may believe the words of eusebius, he placed the pagan religion under the ban of the laws. eusebius says: the emperor proceeded to act with great vigor, gave the government of the provinces chiefly to christians, and when any gentiles were made governors they were prohibited to sacrifice. which law comprehended not only presidents of provinces but also higher officers, and even the praetorian praefects. if they were christians, they were required to act according to their principles. if they were otherwise disposed, still the practice of idolatrous rites were forbidden. * * * * and soon after that were two laws published, at one and the same time, one prohibiting the detestable rites of idolatry hitherto practiced in cities and country places; and that for the future none should erect statues to the gods, nor perform the vain arts of divination, nor offer up any sacrifices. the other law was for enlarging christian oratories and churches, or for rebuilding them more grand and splendid. [112] when contrasting the course of the first christian emperor with the pagan emperors, eusebius says, "they commanded the temples to be magnificently adorned; he demolished them to the foundation, especially such as were most respected by superstitious people." [113] later he expressly says that throughout the whole roman empire, the doors of idolatry were shut to the commonalty and to the soldiery, and that "every kind of sacrifice was prohibited." again he says, that there were several laws published for these purposes, forbidding sacrifices, divinations, raising statues, and the secret mysteries or rites of initiation. and he says further, that "in egypt a sort of priesthood, consecrated to the honor of the nile, was entirely suppressed." [114] i am not unmindful that some respectable authorities question if constantine really departed from the policy of toleration announced in his edict of milan; and that even gibbon is inclined to believe in his toleration of {lxiv} paganism. the statement here made by eusebius, the contemporary and biographer of constantine, however, together with reference to the edicts of suppression quoted by his son constans in the succeeding reign, and which is quoted by lardner, [115] establishes beyond question the policy of intolerance of constantine toward paganism. especially when what eusebius has said is supplemented by the fact that the emperor destroyed a number of heathen temples, and peremptorily ordered the closing of the others. among the heathen temples destroyed was one at aegae, in cilicia, erected to aesculapius, celebrated for the number of sick that had been healed there, and held in high esteem by men of the better class among the pagans and philosophers. it is said that by its destruction and the public exhibition of certain images of the gods, many tricks of the priests were exposed and became objects of sport to the populace. [116] but while this may have been the conduct of some insincere pagans, those who remained heathens, as leclerc has well said, "were no doubt extremely shocked at the manner in which the statues of their gods were treated; and could not consider the christians as men of moderation. for, in short, those statues were as dear to them, as anything, the most sacred, could be to the christians." [117] eusebius taunted the philosophers about the destruction of the temple, without any interference on the part of the god to whom it had been erected, apparently all unmindful of the fact that just such taunts had been hurled at the christian martyrs in the days that the "kingdom of god suffered violence, and the violent took it by force." "had not eusebius," remarked lardner, "often heard with his own ears, and read in the history of ancient martyrs, the insults and triumphs of the heathens over the christians, that they professed themselves the worshipers of the great and only true god, and yet everybody, that pleased, was able to molest and destroy them, as he saw good?" [118] the zeal of christian writers has done all in its power to excuse or palliate the conduct of constantine in his acts for the suppression of the pagan religion and worship; but after all is said by his apologists that can be said; after every allowance is conceded for the times in which he lived, and the previous conduct of the pagans through two centuries of violence towards the christians, the fact remains that the first christian emperor did by his edicts put the ancient religion of the empire under the ban of the law, and by acts of violence destroyed some of its temples and closed the rest by imperial decree, that the pagan gods might not be worshiped; and this, doubtless, with the approval--and it would not {lxv} be difficult to believe, under all the circumstances, at the suggestion--of christian bishops who thronged his court. on the foundation of intolerance thus laid by him, others hastened to build. in the succeeding reign, among the first laws enacted was this one against pagan sacrifices: let superstition cease; let the madness of sacrificing he abolished. for whoever shall presume contrary to the constitution of our father, a prince of blessed memory, and contrary to this command of our clemency, to offer sacrifices, let a proper and convenient punishment be inflicted, and execution presently done upon him. [119] this edict was supplemented a few years later [120] by the following edict: it is our pleasure that in all places and in all cities, the temples be immediately shut, and carefully guarded that none may have the power of offending, it is likewise our pleasure, that all our subjects should abstain from sacrifices. if any one should be guilty of such an act, let him feel the sword of vengeance; and after his execution, let his property be confiscated to the public use. we denounce the same penalties against the governors of the provinces, if they neglect to punish the criminals. [121] it is not necessary to pursue the subject much further. it will be sufficient to say that during the fourth century, by following the policy of suppression inaugurated by this first christian emperor, christianity was changed from a persecuted to a persecuting religion. without restraint from the ecclesiastical authorities, the christian emperors issued edicts against the pagan religion, proscribed its followers, destroyed its temples, and confiscated its property to the uses of the rival religion. even neander, speaking of this revolution, and constrained as he is to say all that he can for the honor of the christian church, is compelled to admit that "the relation of things had become reversed. as in former times the observance of the pagan ceremonies, the religion of the state, had appeared in the light of a civil duty, and the profession of christianity in that of a crime against the state; so now it was the case, not indeed that the outward profession of christianity was commanded as a universal civil duty, for against this the spirit of christianity too earnestly remonstrated; but that the exercise of the pagan religion was made politically dangerous." [122] in the pages of this eminent christian historian one may read that before the close of the century which witnessed the elevation of christianity to the dignity of the state religion of the empire, wild troops of christian monks were undertaking campaigns, especially in the country, for the destruction of the {lxvi} heathen temples in which sacrifices were alleged to have been performed; of bishops who not only superintended the destruction of heathen temples at the head of bands of soldiers and gladiators, but paraded through the streets of the cities the symbols of the heathen faith, provoking civil conflicts which christian emperors did not hesitate to take advantage of for the more complete suppression of paganism. [123] meantime a pagan apologist, libanius, arises to plead the cause of religious toleration, and in the course of his address to the christian emperor, theodosius, he puts to shame the christianity then in vogue, by showing the emperor how far the church had departed from the spirit of the christian religion, by saying: "force is said not to be permitted, even according to the laws of your own religion: persuasion is said to be praised, but force condemned by them. why then, do you wreak your fury against the temples, when this surely is not to persuade, but to use force? thus, then, it is plain you would transgress even the laws of your own religion." [124] lardner calls attention to the fact that as under pagan emperors previous to constantine christianity had been in a state of persecution, so now, after constantine, he proceeds to show that paganism under christian emperors was all along in a state of persecution--"however, i would hope, not so severe and vigorous as that of the christians in the foregoing period of near three hundred years." [125] and so leclerc, as quoted by lardner: thus it was that the christians continued to return to the pagans what they had suffered from them during the first three centuries, instead of gaining them by patience and mildness, which they had so much recommended when they were the weakest. this conduct was proper to make the pagans more obstinate, by teaching them that the christians affected to speak of humanity and moderation from interest only, and not from a principle of religion as they pretended. at least it is certain, that thereby they lost the right to complain of the manner in which the pagans had treated them in times past, or to boast of the mildness of their religion, which they effectually disparaged by those persecutions. * * * nor ought we to imagine that the penalties laid by christians upon the pagans were light. if a sacrifice was offered in a private place, with the knowledge of the proprietor, the place was confiscated; if not, they were to pay a fine of twenty pounds of gold, as much as if it had been done in a temple; and in some cases the penalty of death was appointed. we may look into the oration of libanius for the temples, where that orator sustains the same character before theodosius as the christians had formerly done before pagan emperors. i must acknowledge that this phenomenon, if i may so call it, gives me pain: for i could wish that they who defended the {lxvii} truth had preserved to themselves the honor of being the only persons that were persecuted for religion. [126] _persecution of "heretics_." once started upon the policy of suppressing by force those of a different religion, christianity did not stop with the persecution of the pagans; bad and un-christian as that was, still more serious results occurred from the persecutions inflicted upon so-called heretics in the church, by those who were considered orthodox. it is true that there were heretics in the church before the days of constantine; much progress had been made in the matter of paganizing christianity, and more or less of intolerance was manifested by christian sects towards one another; but it was the policy and example of this first christian emperor that laid the real foundation for that monument of shame and disgrace to the christian name which rises upon the plains of christian discord and strife and war waged against heretics in the name and for the glory of christ. it is this which constitutes the most melancholy page of ecclesiastical history. in his office of supreme pontiff in the old pagan religion, which he held by virtue of being emperor of rome, constantine may naturally have supposed that the supreme headship of the religion he had protected and the church he had elevated fell to him for the same reason; and with it the right to reconcile differences, compose factions, and determine what should be the orthodox faith. at any rate we find him acting somewhat in this capacity. when contending church parties appealed to him, he at first was indifferent to their disputes, and tried to shame them into harmony by referring to the conduct of the greek philosophers, who never discussed difficult questions before ignorant multitudes; who could "maintain their arguments without losing their temper; and assert their freedom without violating any friendship." [127] his efforts at reconciling the differences that arose among christians over what is known as the arian controversy were of no avail; and after six years of bitter strife, the emperor summoned the bishops of the church to nicea in bithynia. after long deliberation arianism was condemned, and orthodox christianity was established by decree of the council, ratified by the emperor, to which all christians must conform. those who resisted the divine judgment of the synod must prepare themselves for immediate exile. [128] how effectual the argument, "belief or banishment," even among the bishops at the council, was, may be determined from the fact that "the opposition to the decision of the council was almost {lxviii} instantly reduced from seventeen to two." [129] in his zeal to enforce orthodoxy the emperor forgot his former moderation, and in 326 a.d.--the year following the council of nicea--he issued a general edict against heretics, in which, after condemning his own past forbearance as occasioning men's being seduced, he says to the various heretical parties: wherefore, since this your pernicious wickedness is no longer to be endured, we by this present law command you, that you no more presume to meet together. and we have given orders that all those places where you are wont to hold assemblies should be taken away. yea, our concern for this matter is such, that we not only forbid you to assemble to any public place; but we likewise forbid all assemblies of your foolish superstition in private houses, and in all private places whatever. all of you, therefore, who have any sincere love of truth, come to the catholic church. and that this remedy may have its full effect, we ordain that all your superstitious conventicles, i mean oratories of all heretics, if it be fit to call such houses oratories, be forthwith taken away, and without any opposition delivered to the catholic church: and that the rest of your places be adjudged to the public. [130] "thus the dens of heretics were laid open by the imperial edict," exultantly exclaims eusebius, the christian bishop, "and the wild beasts, the ring leaders of their impiety, were scattered." [131] and thus was the paganized christian church launched upon that career of persecution of heretics within the church, as well as upon the policy of persecuting those of a different religion; a policy that has filled the world with religious wars, and deeds of cruelty which would better become the reign of a nero than christian rulers of christian nations. it is a terrible arraignment which gibbon draws against apostate christendom in the concluding paragraph of his review of the persecutions which had been endured by the followers of christ in the christian centuries preceding constantine. he says: we shall conclude this chapter by a melancholy truth, which obtrudes itself on the reluctant mind; that, even admitting, without hesitation or inquiry, all that history has recorded, or devotion has feigned, on the subject of martyrdoms, it must still be acknowledged that the christians, in the course of their intestine dissensions, have inflicted far greater severities on each other than they have experienced from the zeal of infidels. during the ages of ignorance which followed the subversion of the roman empire in the west, [132] the bishops of the imperial city extended their dominion over the laity as well as clergy of the latin church. the {lxix} fabric of superstition which they had erected, and which might long have defied the feeble efforts of reason, was at length assaulted by a crowd of daring fanatics, who, from the twelfth to the sixteenth century, assumed the popular character of reformers. the church of rome defended by violence the empire which she had acquired by fraud; a system of peace and benevolence was soon disgraced by proscriptions, wars, massacres, and the institution of the holy office; and as the reformers were animated by the love of civil as well as religious freedom, the catholic princes connected their own interest with that of the clergy, and enforced by fire and sword the terror of spiritual censures. in the netherlands alone more than one hundred thousand of the subjects of charles the fifth are said to have suffered by the hand of the executioner; and this extraordinary number is attested by grotius, a man of genius and learning, who preserved his moderation amidst the fury of contending sects, and who composed the annals of his own age and century, at the time when the invention of printing had facilitated the means of intelligence and increased the danger of detection. if we are obliged to submit our belief to the authority of grotius, it must be allowed that the number of protestants who were executed in a single province and a single reign far exceeded that of the primitive martyrs in the space of three centuries, and of the roman empire! [133] both guizot and milman, eminent christian scholars, annotated the work of edward gibbon, the former in french, the latter in an english edition; and at every point where they could modify a statement or soften a passage apparently unjust to christianity, they did so; but in the presence of the important and terrible passages just quoted, they remained absolutely silent! nor has any other christian writer since their day, so far as i know, attempted to contradict the statement of mr. gibbon. it is proper to say, however, that in a note mr. gibbon himself cites the fact that fra paola, an italian writer, places the number of belgic martyrs at fifty thousand, but even that computation would still leave the conclusion of mr. gibbon's reflections unimpaired. the circumstance of the church elevated by constantine becoming a persecuting church is a strong evidence of its paganized state; for the true christian religion is not a persecuting religion; the true church of christ is not a persecuting church. when the samaritans would not receive the messiah, some of the apostles would have them consumed by fire from heaven; but the master turned and rebuked them, saying, "ye know not what manner of spirit ye are of. for the son of man is not come to destroy men's lives, but to save them." [134] it is true that messiah said: "think not that i am come to send peace on earth: i came not to send peace, but a sword. for i am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. and a man's foes shall be {lxx} they of his own household." [135] this, however, is but a prediction of the effect of the proclamation of the gospel, not an authorization to force the acceptance of christianity by the sword; nor does it authorize the church to invoke the arm of the civil authority to execute by force her doctrinal decrees. the gospel of jesus christ, it is true, did not bring peace, but a sword; the sword, however, was found in the hands of those who rejected the gospel, not in the hands of those who accepted and preached it. and when the church departed so far from the spirit of christ that she grasped the sword in her own hands, or dictated the civil authority to wield it in her behalf, and that became the policy of the church, the adoption of that policy proclaimed her apostate condition to the world, in a manner to be known and read of all men. _christianity before and after constantine_. i think sufficient has been said to justify the belief that the reign of constantine marks the period when the paganization of christianity had become complete. i do not mean by this that there is any particular date which one may set down to show that here true christianity ceases, and there apostate christianity begins; which is a point frequently insisted upon by those who contend for the unbroken perpetuity of christianity from the days of messiah. they demand to know on what night it was that the whole collection of christians, of different nationalities and languages, went to bed sound in the christian faith, to awake the next morning all pagans. [136] i claim no such sudden revolution brought about the apostasy which i am sure took place. we have seen by what has already been said, that even in the time of the apostles there was a tendency on the part of the christians to depart from the religion of jesus christ; that after the days of the apostles there was a steady increase in the number and influence of false teachers; an insidious introduction of heresies; a multiplication of rites and ceremonies well known in the pagan celebration of religious mysteries, but entirely foreign to the gospel; and an amalgamation of pagan doctrines with christian principles. it remains to be shown that there was a steady increase of immorality among the professing christians; a marked loss of spirituality; a rapid growth of pride and worldliness on the part of christian bishops and other church leaders; and at last, an utter departure from the true and living god and jesus christ whom he had sent, and the establishment of a system in its place, as debasing to men as it was dishonorable to god. taking then the reign of constantine as the period beyond which the {lxxi} true religion of christ did not extend, nor the true church of christ exist, let us consider christianity before his reign and after it. here i shall ask the reader to take into account as part of the consideration of christianity previous to constantine what i have already set before him in this introduction concerning the tendency to division and heresies which existed in the church in the days of the apostles; and also those quotations i have made from eminent christian authorities, which give evidence of the early corruption of christianity, and which too plainly testify that it was in a state of steady decline through the second and third centuries, until it was fit only for such enthronement as a constantine could give it, when he made it the state religion of a corrupt empire hastening to its decay. if the reader will do this, it will obviate the necessity of my referring to these matters again. _decline in moral and spiritual living among christians_. it will be conceded that the gospel of jesus christ commands a very high order of moral and spiritual living, and that the apostles enjoined this moral law upon the early saints as essential to the favor of god. others also after the days of the apostles, followed in the same admonition, and indeed the sharp contrast that existed between the lives of converts before and after their acceptance of christianity was a matter of pride not only to st. paul, [137] but to justin martyr of the second century, who, in reference to the change produced in the lives of christian converts, said: we who were once slaves of lust, now have delight only in purity of morals; we, who once practiced arts of magic, have consecrated ourselves to the eternal and good god; we, who once prized gain above all things, give even what we have to the common use, and share it with such as are in need; we, who once hated and murdered one another, who on account of differences of customs would have no common hearth with strangers, do now, since the appearance of christ, live together with them; we pray for our enemies; we seek to convince those that hate us without cause, so that there may order their lives according to christ's glorious doctrine and attain to the joyful hope of receiving like blessings with us from god, the lord of all. [138] it was not long, however, before there was a marked departure from this high moral level among the christians. in tracing that decline i shall use chiefly the history of the church by joseph milner, published in 1794. my reason for doing so is as follows: i have already stated in this writing, that milner wrote what some regard as his "great history of the church," to counteract the influence of dr. mosheim's splendid "institutes of ecclesiastical history," which is evidently by some {lxxii} regarded as too much a history of the perversions and abuses of religion. milner plainly informs his readers that he intends to write the history of those only who have been real, not nominal, christians, irrespective of the external church to which they belonged, proceeding upon the theory that these good men constitute the church of christ. his history, in other words, is a history of piety, not of the church. it will be his purpose therefore to exalt the morality of the christians in all ages; and i quote his work respecting the moral deteriorations of the christians that i may not be charged with quoting authorities who some think have made too much of christian shortcomings. milner says that a gloomy cloud, concerning moral conditions, hung over the close of the first century, and proceeds to argue that the first impressions made by the effusions of the spirit are the strongest; that human depravity overborne for a time arose afresh, particularly in the next generation, and hence the disorders of schisms and heresies in the church. neander does not agree with the philosophy of milner. he says, "christianity, since it first entered human nature, has operated, wherever it has struck root, with the same divine power for sanctification; and this divine power cannot be weakened by the lapse of ages. in this respect, therefore, the period of the first appearance of christianity could have no advantage over any of the following ages of the christian church." [139] and he follows this declaration with a statement, that the change which christianity produced in the lives of those who accepted it appeared so strongly marked by the contrast it presented with what they had previously been when pagans. the correctness of the philosophy i shall leave these two great christian authorities to settle between themselves. i am concerned more particularly with the facts in the case. in consequence of the prominence that has been given to the persecutions of the christians during the first three centuries, the impression very extensively prevails that the early christian church was constantly under the hard pressure of continuous and relentless persecutions. this, however, is not the case. there were many periods of peace granted to the christians. indeed their periods of persecution were only occasional, and it is a question if these periods of peace were not more detrimental to christianity than the seasons of persecution. milner, under the authority of origen, says that the long peace granted the church in the third century, during the reign of the several emperors, from about 260 a. d., to the opening of the fourth century, produced a great degree of luke-warmness and religious indecorum. "let the reader," he says, "only notice the indifference which origen here describes and the conduct of christians both in the first and second centuries, and {lxxiii} he will be affected with the greatness of the declension." then he quotes origen: "several come to church only on solemn festivals, and then not so much for instruction as diversion. some go out again as soon as they have heard the lecture, without conferring or asking the pastors questions. others stay not till the lecture is ended, and others hear not so much as a single word, but entertain themselves in a corner of the church." [140] coming to the middle of the third century, just previous to that severe persecution inaugurated by the emperor decius, and speaking of cyprian, bishop of carthage, milner exclaims: "a star of the first magnitude, when we consider the time in which he lived! let us recreate ourselves with the contemplation of it. we are fatigued with hunting for christian goodness, and we have discovered but little and that little with much difficulty. we shall find cyprian to be a character who partook indeed of the declensions which we have noticed and lamented, but who was still far superior, i apprehend, in real simplicity and piety, to the christians of the east." [141] this same cyprian, in which milner delights, speaking of the effects of the long peace upon the church which preceded the decian persecution, says: each had been bent on improving his own patrimony, and had forgotten what believers had done under the apostles, and what they ought always to do. they were brooding over the arts of amassing wealth; the pastors and the deacons each forgot his duty; works of mercy were neglected, and discipline was at the lowest ebb; luxury and effeminacy prevailed; meritricious arts in dress were cultivated; fraud and deception practiced among brethren. christians would unite themselves in matrimony with unbelievers; could swear, not only without reverence but without veracity. with haughty asperity they despised their ecclesiastical superiors; they railed against one another with outrageous acrimony, and conducted quarrels with determined malice. even many bishops, who ought to be guides and patterns to the rest, neglected the peculiar duties of their stations, gave themselves up to secular pursuits. they deserted their places of residence and their flocks; they traveled through distant provinces in quest of pleasure and gain; gave no assistance to their needy brethren, but were insatiable in their thirst of money. they possessed estates by fraud and multiplied usury. what have we not deserved to suffer for such conduct? even the divine word hath foretold us what we might expect: "if his children forsake my law and walk not in my judgments, i will visit their offenses with the rod and their sins with scourges." these things had been denounced and foretold, but in vain. our sins had brought our affairs to that pass, that because we had despised the lord's directions, we were obliged to undergo a correction of our multiplied evils and a trial of our faith by severe remedies. [142] {lxxiv} referring to the long reign of peace in the closing decade of the third century, milner says: this new scene [the toleration of christianity by a pagan government] did not prove favorable to the growth of grace and holiness. in no period since the apostles was there ever so great a general decay as in this. not even in particular instances can we discover during this interval much of lively christianity. [143] here i drop milner to take up eusebius, who was an eye witness of the moral declension among the christians previous to the last great pagan persecution under the emperor diocletian. referring to the long period of peace which the church had enjoyed--a period of forty years--he says: but when, by reason of excessive liberty, we sunk into negligence and sloth, one envying and reviling another in different ways, and we were almost, as it were, upon the point of taking up arms against each other with words as with darts and spears, prelates inveighing against prelates, and people rising up against people, and hypocrisy and dissimulation had arisen to the greatest height of malignity, then the divine judgment, which usually proceeds with a lenient hand, whilst the multitudes were yet crowding into the church, with gentle and mild visitations began to afflict the episcopacy; the persecution having begun with those brethren in the army. but as if destitute of all sensibility, we were not prompt in measures to appease and propitiate the deity; some indeed like atheists, regarding our situation as unheeded and unobserved by a providence, we added one wickedness and misery to another. but some that appeared to be our pastors deserting the law of piety, were inflamed against each other with mutual strifes, only accumulating quarrels and threats, rivalship, hostility and hatred to each other, only anxious to assert the government as a kind of sovereignty for themselves. [144] here i shall avail myself of some reflections upon this condition which i have elsewhere expressed; [145] let it be remembered that what is said in the foregoing quotation is from a writer contemporary with the events, and who says, in the very chapter following the one from which i have just quoted, that it was not for him to record the dissensions and follies which the shepherds of the people exercised against each other before the persecution. he also adds: "we shall not make mention of those that were shaken by the persecution, nor of those that suffered shipwreck in their salvation, and of their own accord were sunk in the depths of the watery gulf." [146] then in his book of martyrs, referring to events that occurred between the edicts ordering the persecution, he says: "but the events that occurred in the intermediate times, besides {lxxv} those already related, i have thought proper to pass by; i mean more particularly the circumstances of the different heads of the churches, who from being shepherds of the reasonable flocks of christ, that did not govern in a lawful and becoming manner, were condemned by divine justice, as unworthy of such a charge, to be the keepers of the unreasonable camel, an animal deformed in the structure of his body; and condemned further to be the keepers of the imperial horses. * * * * moreover, the ambitious aspirings of many to office, and the injudicious and unlawful ordinations that took place, the divisions among the confessors themselves, the great schisms and difficulties industriously fomented by the factions among the new members, against the relics of the church, devising one innovation after another, and unmercifully thrusting them into the midst of all these calamities, heaping up affliction upon affliction. all this, i say, i have resolved to pass by, judging it foreign to my purpose, wishing, as i said in the beginning, to shun and avoid giving an account of them." [147] hence, however bad the condition of the church is represented to be by ecclesiastical writers, we must know that it was still worse than that; however numerous the schisms; however unholy the ambition of aspiring prelates; however frequent and serious the innovations upon the primitive ordinances of the gospel; however great the confusion and apostasy in the church is represented to be; we must know that it is still worse than that, since the church historians contemporaneous with the events refused to record these things in their fulness, lest it should prove disastrous to the church; just as some of our modern scholars professing to write church history express their determination to close their eyes to the corruption and abuses which form the greater part of the melancholy story of ecclesiastical history, for fear that relating these things would make it appear that real religion scarcely had any existence. [148] i shall say no more upon the matter of moral declensions among christians, except this: if there was such moral declensions among christians as is represented by the foregoing high authorities on christian affairs in the centuries preceding constantine, what moral declension must have prevailed when from a proscribed religion christianity was exalted to the dignity of the state religion of the empire; and her prelates and clergy were recalled from exile and suffering, poverty and disgrace, and loaded with the wealth and honors that the lord of the roman world could bestow? consider, in this connection, the propositions of constantine at the council of nicea for the propaganda of christianity, and pass a candid judgment upon the moral or rather immoral effect they would produce upon the church. neander thus states them: {lxxvi} "_the heathen would be most easily led to salvation, if the condition of the christians were made to appear to them in all respects enviable_. "_they [the bishops] should consider, that the advantage to be derived from preaching could not belong to all_. "_some, he said, might be drawn to the faith by being seasonably supplied with the means of subsistence_. "_others were accustomed to repair to that quarter where they found protection and intercession (alluding to the intercessions of the bishops)_. "_others would be won by an affable reception_. "_others by being honored with presents_. "_there were but few who honestly loved the exhibitions of religious doctrine; but few were the friends of truth (therefore but few sincere converts)_. "_for this reason they should accommodate themselves to the characters of all, and like skillful physicians, give to each man that which might contribute to his cure, so that in every way the saving doctrine might be glorified in all_." [149] the effect of adopting such methods for the more rapid propagation of christianity, as is here proposed by the emperor to the bishops assembled at the council of nicea, must be apparent to all, and is quite universally lamented by christian writers of later ages. "a course of proceeding upon such principles," remarks neander himself, "must entirely have thrown open a wide door for all manner of hypocrisy. even eusebius, the panegyrist of constantine, blinded as he was by the splendor which the latter had cast over the outward church--even he is obliged to reckon among the grievous evils of this period, of which he was an eye witness, the indescribable hypocrisy of those who gave themselves out as christians merely for temporal advantage, and who, by their outward show of zeal for the faith, contrived to win the confidence of the emperor, which he suffered them to abuse." [150] "the piercing eye of ambition and avarice," says gibbon, "soon discovered that the profession of christianity might contribute to the interest of the present as well as of a future life. the hopes of wealth and honors, the example of an emperor, his exhortations, his irresistible smiles, diffused conviction among the venal and obsequious crowds which usually fill the apartments of a palace. the cities which signalized a forward zeal by the voluntary destruction of their temples, were distinguished by municipal privileges and rewarded with popular donatives. * * * as the lower ranks of society are governed by imitation, the conversion of those who possessed any eminence of birth, of power, or of riches, was soon followed by dependent multitudes. the salvation of the common people was purchased at an easy rate, if it be true that in one year {lxxvii} twelve thousand men were baptized at rome, besides a proportionable number of women and children; and that a white garment, with twenty pieces of gold, had been promised by the emperor to every convert." [151] under all these circumstances it is small wonder if men exclaimed as augustine did somewhat later in his commentary on st. john--"how many seek jesus only that he may benefit them in earthly matters! one man has a law suit, so he seeks the intercession of the clergy: another is oppressed by his superior, so he takes refuge in the church. others are seeking, one in this way and another in that, to be interceded for in some quarter where they have but little influence themselves. the church is daily full of such persons. seldom is jesus sought for jesus' sake!" [152] after nicely balancing the possibility and probability of those who came into the church for present worldly advantage being converted in time to a true faith in the christian religion, neander says: "beyond all doubt the number was far greater of those who grew hardened in that worldly sense by which from the first they had profaned a holy profession, and who were thus the means of introducing into the church a great mass of corruption." "unhappily," he adds, "there were bishops whose only wish was to make the conversion to christianity a right easy thing for the pagans. * * * hence they baptized even those who lived in open sin, and who plainly enough manifested that it was not their purpose to forsake it. they imagined that when these were only baptized and introduced into the fellowship of the church, it was then time enough to admonish them against sin." [153] surely it was not difficult among such a mass of unconverted members thus brought into the church to find elements that would foster the errors, both in ethics and in doctrine, which about this time arose in the church. it is small wonder that it was well nigh publicly adopted in this age--as we are informed by mosheim--"that to deceive and lie is a virtue when religion can be promoted by it, and that error in religion ought to be visited with penalties and punishments." the first of these evils resulted in the accumulation of that mass of myth and fable that burdens the annals of the dark ages; the second established the "holy inquisition," alike the shame of the roman catholic church and the so-called christian civilization she has influenced. "it is almost incredible," continues mosheim, speaking of the first evil referred to, "what a mass of the most insipid fables, and what a host of pious falsehoods have, through all the centuries, grown out of it, to the great detriment of true religion. if some inquisitive person were to examine the conduct and the writings of the {lxxviii} great and most pious teachers of this century, i fear he would find about all of them infected with this leprosy." "those idle fictions," he adds, "which a regard for the platonic philosophy, and for the prevailing opinions of the day had induced most theologians to embrace, even before the time of constantine, were now in various ways confirmed, extended and embellished. hence it is that we see, on every side, evident traces of excessive veneration for departed saints; of a purifying fire for the soul when separated from the body; of the celibacy of the clergy; of the worship of images and relics; and of many other opinions, which in process of time almost banished the true religion, or"--and here the doctor perhaps remembered that he was a protestant and that his position as such would not admit of conceding the utter subversion of the christian religion, and hence added--"or at least very much obscured and corrupted it." "genuine piety" he continues, "was supplanted by a long train of superstitious observances which originated partly from opinions inconsiderately embraced, partly from a preposterous disposition to adopt profane rites and combine them with christian worship, and partly from the natural predilections of mankind in general for a splendid and ostentatious religion." [154] _the loss of spiritual gifts_. not only did the moral declensions in the church, which started soon after the demise of the apostles, proceed with accelerated pace after constantine became the patron of the church, and with such resulting evils as i have pointed out, but there was a like declension in the enjoyment of spiritual gifts in the church. it is well known that the apostles promised the holy ghost to those who received the gospel, and the enjoyment of those supernatural gifts which go with it. indeed jesus himself said in his last commission to his disciples: go ye into all the world, and preach the gospel to every creature. he that believeth and is baptized shall be saved; but he that believeth not shall be damned. and these signs shall follow them that believe: in my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. [155] paul, in speaking of the spiritual gifts promised in the gospel, says: now there are diversities of gifts, by the same spirit. and there are differences of administrations, but the same lord. and there are {lxxix} diversities of operations, but it is the same god which worketh all in all. but the manifestation of the spirit is given to every man to profit withal. for to one is given by the spirit the word of wisdom; to another the word of knowledge by the same spirit; to another faith by the same spirit; to another the gifts of healing by the same spirit; to another the working of miracles; to another prophecy; to another discerning of spirits, to another diverse kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the self-same spirit, dividing to every man severally as he will. [156] it is well known that the spiritual gifts here enumerated were enjoyed by the saints in the early christian centuries; and especially in apostolic times. the new testament books are replete with reference to the enjoyment of these gifts of the spirit among the saints. nor is there any intimation of the discontinuance of them. on the contrary it is reasonable to conclude that so long as the saints shall continue in the enjoyment of the holy ghost, that long also will they enjoy the spiritual gifts which proceed from a possession of him. moreover, "the fruit of the spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. and they that are christ's have crucified the flesh with the affections and lusts." [157] such are the effects of the operations of the holy ghost upon the nature of man. these fruits of the spirit indicate the change that the spirit of god may effect in human nature; by which that which is corrupted through sin may be conformed to that which is pure and holy, according to the working whereby the spirit is able to subdue all things unto himself, in them that give place for his indwelling in their souls. this effectual working of the spirit in the souls of men, by which they were transformed from vileness to holiness, was the boast of the early saints. and, upon reflection, all will concede that the victories of the spirit in reforming the lives of men and making them in their very nature conform to the likeness of christ in righteousness, are more to be desired and more to be celebrated than those victories which are physical or intellectual merely in their nature. indeed these latter fruits of the spirit derive their chief value from the extent to which they contribute to the production of the former--that is, to the extent that they establish men in the faith, enable them to crucify the flesh with the lusts thereof, and help them to live in harmony with the sweet influence of the spirit of god. when men live in harmony with that spirit there will righteousness obtain; there will love abound; there will the gospel of christ appear triumphant. where these fruits do not appear, there the gospel of christ is not; there the powers of darkness for the time being, are triumphant. yet notwithstanding this promise {lxxx} concerning the enjoyment of the spiritual gifts of the gospel, the evidence is abundant and conclusive that when all the apostles were deceased, then there was a marked declension in the manifestation of the spiritual powers of the gospel. "with the close of the new testament records," says dr. phillip smith, author of the student's ecclesiastical history, "and the death of the last surviving apostle, the history of the church passes from its sacred to its purely human phase. the miraculous gifts which attested the divine mission of the apostles ceased; not indeed by any formal record of their withdrawal, but by the clear evidence that they were possessed no longer." [158] dr. jortin bears witness to the same fact. he says: the words eusebius intimated that he thought those extraordinary powers to be, at least, not very common afterwards--[_i. e._, the beginning of the second century]. "they went about," says he, "with god's co-operative grace, for even then the divine spirit performed many miracles by them." * * * this brings the probability of miracles down to the beginning of the second century, in the middle of which justin martyr says: "there are prophetic gifts among us even until now:" and amongst these gifts he reckons up miraculous powers, as healing the sick, casting out evil spirits, etc. his words imply an opinion that such gifts were not only exercised in his time, but had been continued down to his time, and he may be justly supposed to speak the sense of his contemporary christians; and that is all that i cite him for. it seems probable that if we bad a full and authentic history of the propagation of the gospel, from the time of the apostles to the middle of the second century, composed by eye witnesses and by the preachers of christianity, we should find miracles wrought for the conversion of the pagans. but from a. d. 70 to 150 is a dark interval, and we have very short accounts of the transactions of those days, unless we should accept of groundless rumors and frivolous tales. [159] so, also, dr. mosheim, speaking of the second century, and after commenting on the extent to which the extraordinary divine gifts contributed to the extension of the limits of the church, says: "the gift of foreign tongues appears to have gradually ceased, as soon as many nations became enlightened with the truth; * * * but the other gifts with which god favored the rising church of christ, were, as we learn from numerous testimonies of the ancients, still conferred upon particular persons here and there." and when writing of the fourth and succeeding centuries, he, too, bears witness of the declension, and final cessation of these spiritual powers among the christians; and, indeed, the most of our ecclesiastical writers form the same conclusion. thus the christians lost the enjoyment of the spiritual gifts of the {lxxxi} gospel, such as inspired dreams, prophecies, healings, speaking in new tongues, ministering of angels, and, most to be lamented of all, direct revelation from god, by which the will of god might be made known to his people and his church preserved from error, from decadence, and from destruction: and by the absence of these spiritual gifts and powers among the christians of the third and fourth centuries, we may know that a mere man-made religion, having indeed a form of godliness but denying the power thereof, had succeeded to the spiritually gifted religion, of jesus christ, wherein the power of god is ever present and outwardly as well as inwardly manifested. _departure of "christendom" from the true doctrine of deity_. in nothing perhaps was there a wider departure from the real truth of christianity than in the doctrine concerning god defined by the general council of the church held within the lifetime of constantine, and which, in fact, he assembled upon his own authority. this was the celebrated council of nicea in bithynia, asia minor, held in 325 a.d. the main purpose for which the first general council of the church was assembled was to settle a dispute between one arius, a presbyter of alexandria, and his bishop, alexander, of the same city, respecting the doctrine of the godhead. the dispute proved to be far-reaching in its effects, and for three hundred years the rivalry of the contending factions disturbed the peace of christendom. we shall have clearer conceptions of the subject, however, and be better able to judge of the extent to which there was a departure from the true doctrine respecting the godhead, by the definitions formulated and enforced upon the church by the council of nicea, if we first consider the doctrine of the godhead as found in the testament. _the christian doctrine of god_. the existence of god both jesus and the apostles accepted as a fact. in all the teachings of the former he nowhere seeks to prove god's existence. he assumes that, and proceeds from that basis with his doctrine. he declares the fact that god was his father, and frequently calls himself the son of god. [160] after his resurrection and departure into heaven, the apostle taught that he, the son of god, was with god the father in the beginning; that he, as well as the father, was god; that under the direction of the father he was the creator of {lxxxii} worlds; that without him was not anything made that was made. [161] that in him dwelt all the fulness of the godhead bodily; [162] and that he was the express image of the father's person. [163] jesus himself taught that he and the father were one [164] that whosoever had seen him had seen the father also; [165] that it was part of his mission to reveal god, the father, through his own personality; for as was the son, so too was the father. [166] hence jesus was god manifested in flesh--a revelation of god to the world. [167] that is, a revelation, not only of the _being_ of god, but of the _kind_ of being god is. jesus also taught (and in doing so showed in what the "oneness" of himself and his father consisted) that the disciples might be one with him, and also one with each other, _as_ he and the father were one. [168] not one in person--not all merged into one individual, and all distinctions of personality lost; but one in mind, in knowledge, in love, in will--one by reason of the indwelling in all of the one spirit, even as the mind and will of god the father was also in jesus christ. [169] the holy ghost, too, was upheld by the christian religion to be god. [170] jesus ascribed to him a distinct personality; as proceeding from the father; as sent forth in the name of the son, as feeling love; experiencing grief; as forbidding; as abiding; as teaching; as bearing witness; as appointing to work; and as interceding for men. all of which clearly establishes for him a personality. the distinct personality of these three individual gods (united however into one godhead, or divine council), was made apparent at the baptism of jesus; for as he, god the son, came up out of the water from his baptism at the hands of john, a manifestation of the presence of the holy ghost was given in the sign of the dove which rested upon jesus, while out of the glory of heaven the voice of god the father was heard saying, "this," referring to jesus, "is my beloved son, in whom i am well pleased." the distinctness of the personality of each member of the godhead is also shown by the commandment to baptize those who believe the gospel equally in the name of each person of the holy trinity. that is, in the name of the father, and of the son, and of the {lxxxiii} holy ghost. [171] and again, also, in the apostolic benediction, viz., "the grace of the lord jesus christ, and the love of god, and the communion of the holy ghost, be with you all." [172] these three personages constitute the christian godhead, the holy trinity. in early christian theology they were regarded as the supreme governing and creating power in heaven and in earth. of which trinity the father was worshiped in the name of the son, while the holy ghost bore record of both the father and the son. and though the holy trinity was made all of three distinct persons, yet did they constitute but one godhead, or supreme governing power. this outline of the doctrine of god derived from the new testament represents him as anthropomorphic; that is, like man in form; or, rather, it re-affirms the old doctrine found in the book of genesis, viz., that man is created in the image of god, and after his likeness. the outline of new testament doctrine of god also ascribes to him what are called human attributes and feelings; but as in the foregoing we first say that god is represented as being in human form, and then to get the exact truth say: "or, rather, man was created in the image and likeness of god," so in this latter case, when we have said that the doctrine of the new testament ascribes human attributes and feelings to god, to get the exact truth we should say: "or, rather, man possesses the attributes of god"--the attributes of knowing, willing, judging, loving, etc.--though it should be stated, of course, that man does not possess these attributes in their perfection, as god does. the same may also be said of the physical perfections. while man has been created in the image and likeness of god, yet our bodies in their present state of imperfection--sometimes stunted in growth, diseased, subject to sickness, wasting, decay, and death--cannot be said to be like god's glorious, perfect physical body, yet we have the divine word that our bodies shall be like his: "_for our conversation is in heaven: from whence also we look for the savior, the lord jesus christ: who shall change our vile body, that it may be {lxxxiv} fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself._" [173] so also the attributes of the spirit of man--the attributes of the mind--now imperfect, impure, unholy, and limited in the range of vision and apprehension of things, owing largely to the conditions in which man finds himself placed in this earth-life (and all for a wise purpose in god's economy); yet the time will come that it will be with the spirit as with the body; for god shall change our vile spirit that it may be fashioned like unto his own glorious spirit, "according to the working whereby he is able even to subdue all things unto himself." that whereas now we see only as through a glass, darkly, then we shall see as we are seen; that whereas now we know but in part, then we shall know even as we are known. [174] the foregoing doctrine of god, taught to the christians in apostolic times, awakened their pious reverence without exciting their curiosity. they dealt with no metaphysical abstractions, but were contented to accept the teachings of the apostles in humble faith, and believed that jesus christ was the complete manifestation of deity, and the express image of god his father; and hence a revelation to them of god; while the holy ghost they accepted as god's witness and messenger to them. _paganization of the christian doctrine of god_. but christianity, as is well known, came in contact with other doctrines concerning deity. it was almost immediately brought in touch with the mysticism of the orient and also with the philosophy of the greeks, who took so much delight in intellectual subtleties. in the oriental philosophies, and in the greek, there was conceived the idea of a trinity in deity; an idea which possibly may have come down from the doctrines revealed to the patriarchs concerning the godhead, but which had been corrupted and rendered unintelligible by the vain philosophizings of men. in some of the oriental systems the trinity or trimurti consisted of brahma, the creator; vishnu, the preserver; and siva, the destroyer. it will be seen, however, that this trinity is not necessarily one of persons, or individuals, but may be one of attributes, qualities, or even a trinity of functions in _one being_; and in this way it is usually understood. [175] plato's trinity is sometimes stated in the terms, "first cause; reason, or logos; and soul of the universe;" but more commonly in these: "goodness, intellect, and will." the nature of the greek trinity has long been a matter of contention among the learned, and one indeed that is not settled to this day. is there indicated in his system "a true and proper tri-personality, or merely a personification of three impersonalities," a trinity of attributes or functions? the answers to these questions are varied, and would require too much space for consideration here. christians having been taught to accept the new testament doctrine of the father, son and holy spirit as constituting one godhead, christianity no sooner came in contact with the philosophies of the greeks and egyptians than there was an effort made to {lxxxv} identify the christian trinity with that of the greek and other philosophies. the temptation to do this was very great. christianity was a proscribed religion and its followers detested. whenever it could be shown, therefore, that under new symbols the church really taught the same doctrines that the old philosophers, which were held in esteem, did, it was regarded as a distinct gain to christianity. the mere fact of christianity teaching a trinity of any kind was a sufficient basis of comparison, under the temptation offered, and hence in a short time we have the alleged followers of christ involved in all the metaphysical disputations of the age. the chief difficulty in those speculations was to define the nature of the logos, or word of god; a title that is given to our savior by the apostle st. john, [176] be it remembered. adopting absolute "being" as the postulate of their conception of god, absolute oneness, and therefore absolute singleness, their difficulties arose in trying to reconcile the existence of three persons in the godhead to the postulate of unity. the disputations were carried on chiefly concerning christ, the "word," in his relationship to the godhead; and the disputants concerned themselves with such questions as these: "is jesus the word?" "if he be the word, did he emanate from god in time or before time?" "if he emanated from god, is he co-eternal and of the _same_, that is _identical_, substance with him, or merely of a _similar_ substance?" "is he distinct from the father, that is, separate from him, or is he not?" "is he made or begotten?" "can he beget in return?" "has he paternity, or productive virtue without paternity?" similar questions were asked as to the other person of the godhead, the holy spirit. these questions were violently agitated at alexandria by the bishop of that city, alexander, and one of the presbyters, arius, 318-321 a. d.; thence spread throughout christendom, and culminated finally in the council at nicea, 325 a. d. arius held the doctrine that logos or word was a dependent or spontaneous production created out of nothing by the will of the father, hence the son of god, by whom all things were made, begotten before all worlds; but there had been a time when the logos _was not_; and also he was of a substance, however similar it might be, different from the father. this doctrine, in the minds of the opponents of arius, detracted from the divine nature of christ, in fact, denied him true deity and relegated him to the position of a creature, against which the piety of a large number of christians rebelled. after six years of hot disputation and frequent appeals by the contestants to the emperor, the council of nicea was assembled and the mysteries of the christian faith submitted to public debate, a portion of the time, at least, in the presence of the emperor, who, {lxxxvi} to some extent, seemed to exercise the functions of president over the assembly. the doctrine of arius was condemned, and after "long deliberations, among struggles, and scrupulous examinations," the following creed was adopted: we believe in one god, the father almighty, creator of all things visible and invisible; and in one lord jesus christ, the son of god, only begotten of the father, that is, of the substance of the father, god of god, light of light, very god of very god, begotten, not made, being of the same substance with the father, by whom all things were made in heaven and in earth, who for us men and for our salvation came down from heaven, was incarnate, was made man, suffered, rose again the third day, ascended into the heavens, and he will come to judge the living and the dead; and in the holy ghost. those who say there was a time when he was not, and he was not before he was begotten, and he was made of nothing (he was created), or who says that he is of another hypostatis, or of another substance (than the father), or that the son of god is created, that he is mutable, or subject to change, the catholic church anathematizes. [177] arius himself was condemned as a heretic and banished into one of the remote provinces, ilyricum, his friends and disciples branded by law, with the odius name of "porphyrians," because it is supposed that arius, like porphyry, had sought to injure christianity. his writings were condemned to the flames and a capital punishment was pronounced against those in whose possession they should be found. three years later, however, through the influence of the women at the imperial court, constantine softened in his demeanor towards arius and his followers. the exiles were recalled and arius himself was received at court and his faith approved by a synod of prelates and presbyters at jerusalem; but on the day that he was to be publicly received in the cathedral church at constantinople, by the order of the emperor, who, by the way, received the sacrament at the hands of arius, he expired under circumstances which have led many to believe that other means than the prayers of the orthodox against him were the cause of his death. the leaders of the orthodox party, athanasius of alexandria, eustathius of antioch, and paul of constantinople, were now to feel the wrath of the first christian emperor. they were deposed on various occasions and by the sentence of numerous councils, and banished into distant provinces. in fact, so far from the adoption of the nicene creed ending the conflict which had arisen, it was more like the opening of that controversy which agitated christendom for so long, and resulted in so many shameful conflicts. councils were arrayed against councils, and though they never could convince one another of error, they never failed, in the spirit of such christian charity as was then extant, to close their {lxxxvii} decrees with curses. votes were bartered for and purchased in those councils, and facts justify the latent sarcasm in gibbon's remark, that "the cause of truth and justice was promoted by the influence of gold." there were persecutions and counter-persecutions, as now one party and then the other prevailed; there were assassinations and bloody battles over this doctrine of deity, the accounts of which fill, as they also disgrace, our christian annals. the creed which was adopted at nicea, however, became the settled doctrine of orthodox christendom, and remains so to this day. it is difficult to determine which is really the worst, the creed itself or the explanations of it. at any rate, we do not clearly see the impiety of its doctrines until we listen to the explanations that have been made of it. athanasius himself has left on record a creed explanatory of the one adopted at nicea. true, among the learned, many doubt athanasius being the author of the creed which bears his name; but, however much doubt may be thrown upon that question, no one hesitates to accept it as the orthodox explanation of the doctrine of deity, and, in fact, it is accepted as one of the important symbols of the christian faith, and is as follows: we worship one god in trinity, and trinity in unity, neither confounding the persons nor dividing the substance. for there is one person of the father, another of the son, and another of the holy ghost. but the godhead of the father, son and holy ghost is all one; the glory equal, the majesty co-eternal. such as the father is, such is the son, and such is the holy ghost. the father uncreate, the son uncreate, and the holy ghost uncreate. the father incomprehensible, the son incomprehensible, and the holy ghost incomprehensible. the father eternal, the son eternal, and the holy ghost eternal. and yet there are not three eternals, but one eternal. as also there are not three incomprehensibles, nor three uncreate, but one uncreate and one incomprehensible. so likewise the father is almighty, the son almighty, and the holy ghost almighty; and yet they are not three almighties, but one almighty. so the father is god, the son is god, and the holy ghost is god; and yet there are not three gods, but one god. as already stated, this creed of st. athanasius is accepted as one of the symbols of the orthodox christian faith. it is understood that these two creeds teach that god is incorporeal, that is to say, an immaterial being. the catholic church says: "there is but one god, the creator of heaven and earth, the supreme _incorporeal_, uncreated being who exists of himself and is infinite in all his attributes." [178] while the church of england teaches in her articles of faith "that there is but one living and true god everlasting, _without body_, [179] parts, or passions, of infinite {lxxxviii} power, wisdom and goodness." this view of god as an incorporeal, immaterial, bodiless, partless, passionless, being is now and has been from the days of the great apostasy from god and christ, in the second and third centuries, the doctrine of deity generally accepted by apostate christendom. the simple doctrine of the christian godhead, set forth in the new testament is corrupted by the meaningless jargon of these creeds, and their explanations; and the learned who profess a belief in them are wandering in the darkness of the mysticisms of the old pagan philosophies. no wonder that athanasius himself, whom gibbon with a quiet sarcasm calls the most sagacious of the christian theologians, candidly confessed that whenever he forced his understanding to mediate on the divinity of the logos (and which, of course, involved the whole doctrine of the godhead), his "toilsome and unavailing efforts recoiled on themselves; and the more he thought, the less he comprehended: and the more he wrote, the less capable was he of expressing his thoughts!" it is a fine passage with which gibbon closes his reflections upon this subject, and hence i shall give it place here: in every step of the inquiry, we are compelled to feel and acknowledge the immeasurable disproportion between the size of the object and the capacity of the human mind. we may try to abstract the notions of time, of space, and of matter, which so closely adhere to all the perceptions of our experimental knowledge; but as soon as we presume to reason of infinite substance, or spiritual generation; as often as we deduce any _positive_ conclusions from a _negative_ idea, we are involved in darkness, perplexity, and inevitable contradiction. [180] recurrence to the new testament doctrine of god, and a comparison of it with the doctrine of deity set forth in the nicean and athanasian creeds, will exhibit the wide departure--the absolute apostasy--that has taken place in respect of this most fundamental of all doctrines of religion--the doctrine of god. truly "christians" have denied the lord that bought them, [181] and turned literally to fables. they have enthroned a conception of a negative idea of "being," which can stand in no possible relationship to man, nor man to it; and to this they ascribe divine attributes and give it title, knee and adoration which belong to god alone. small wonder that the angel whom john saw flying in the midst of heaven having the everlasting gospel to commit to the earth in the hour of god's judgment, in the last days, should cry aloud to the inhabitants of the earth, saying, "fear god and give glory to him; * * * * and worship him that made {lxxxix} heaven, and earth, and the sea, and the fountains of waters" [182]--small wonder, i repeat, that such should be part of this great message, for truly the whole world had departed from the worship of the true and living god. _the church of christ displaced by the churches of men_. the departure from the form and spirit of church government was no less marked than the moral and spiritual declension among the christians of the early centuries of the era, or the departure from the true doctrine of deity. beyond filling the vacancy in the council of the twelve apostles, occasioned by the fall of judas, there is no clear and satisfactory evidence that other successors of the apostles were ever chosen, though the fair implication is that the organization of the church with apostles, prophets, evangelists, seventies, bishops, teachers, etc., was to be perpetuated as at first established. at least this organization was given for the perfecting of the saints, for the work of the ministry, until the saints should come to a unity of the faith and the knowledge of the son of god; [183] so that the plain inference is that as long as there are saints to be perfected, or edified, or united, or brought to the knowledge of god; so long as there is work for a ministry, or the necessity of a church through the agency of which the truth is to be taught to the world, so long as it will be necessary to perpetuate the organization given of god for the achievement of those high purposes. to say that man could devise a better organization for the accomplishment of these several objects would be to challenge the wisdom of god. to say that any of these means provided in the church organization could be dispensed with, would be to contradict the plain teaching of scripture, which, in this very connection forbids the eye to say to the hand, i have no need of thee; or the head to the feet, i have no need of you; that is, one officer of the church may not say to another officer, i have no need of thee. [184] the doctrine of scripture is that all the officers of the church together with their several gifts are essential to the church of christ; essential to its perfection; essential to the performance of the sacred functions assigned to it. yet it must be conceded that the organization described in the new testament did not survive the last of the apostles; or preserve much beyond that time, the spirit which the master had impressed upon it. [185] the apostles, while they lived, exercised a general jurisdiction over the church, to which all submitted without question. in the exercise {xc} of their general authority they organized branches of the church, appointed elders or bishops to take the oversight of them, and instructed them in church government, and discipline, and doctrine. after the demise of the apostles, there seems to have been left no central authority to exercise the functions of general supervision or presidency over the entire church, such as the twelve had exercised. that center of unity, together with the power thereof, seems to have vanished from the church with the apostles. the bishops and some subordinate officers remained, it is true, but these were local, not general authorities. the church in each city or district of country after the apostolic age, seems to have been regarded as a sort of independent republic of itself, without any bond of consociation with any other church beyond that which was the result of possessing a common faith in christianity, which bond was one of sympathy merely, not of hierarchal association. the rise of the hierarchy with the centralization of its powers in the bishop of rome, and which ultimately dominated the whole church, and not only the church but, directly or indirectly, the western civilized world, came later, and was of gradual development; and when it was finally established, it was not the organization described in the new testament, the church with an inspired priesthood of apostles, and prophets, evangelists, seventies, and pastors, etc., but a hierarchy fashioned by man out of such remnants of church organization as survived apostolic times. as the number of christians increased, the bishops of large cities organized new branches of the church in the suburbs of their cities, and in the towns and villages adjacent, and ordained for them a ministry. it was but natural perhaps that the officers of these new branches of the church, both the bishops and the subordinate clergy, should look to the one who had brought them into existence as a sort of general presiding authority over them. and hence, in time arose what were called metropolitan bishops, bishops who had under their direction the bishops of neighboring towns and villages--bishops of the "suburbs and the fields," they were sometimes called--and perhaps of the entire province of which the metropolitan city was recognized as the center. as the bishops of the metropolis of a province, in the manner described, became the center of ecclesiastical unity for that province, so, too, in time, the bishops of cities which were the capitals of the three great divisions {xci} of the empire--antioch, alexandria and rome--asserted a superior dignity over metropolitan bishops. it was in these cities that the exarchs of the empire resided, and if we may trust the authority of neander, the bishops of these cities also, at first, took that title, but later made choice of the more ecclesiastical name of patriarch. [186] in addition to the importance attached to these cities as the capitals of the great divisions of the empire, a superior dignity in the minds of christians attached to the churches founded by the apostles as the surest depositories of the apostolic teaching and doctrine; and as apostolic origin could be claimed for the churches in the three cities named, it is not surprising, when their political importance is added, that the bishops of those cities claimed superior dignity for their office, and united under their jurisdiction the metropolitan bishops of the respective three great divisions of the empire. subsequently the same title was granted to the bishop of jerusalem, and to the bishop of constantinople; to the former it was granted in virtue of the peculiar sanctity which attaches to jerusalem, and the fact that the first christian church was planted there; to the latter, because it was made the capital of the empire, "new rome;" and because also it was peculiarly the city of the first imperial patron of christianity. thus five patriarchates were established. through circumstances too numerous and intricate to detail here, the bishops of rome changed the primacy of mere precedence which had been accorded them among associated brethren, to a primacy of power and jurisdiction, which resulted in the bishops of rome becoming recognized as the supreme head of the christian church; and the papacy entered upon that marvelous career which by the impartial can but be regarded as the shame of the christian name. attention has already been called to the corruptions which prevailed in that period of peace in the closing decades of the third century, where bishops are represented as being full of pride and ostentation; as deserting the law of piety and being inflamed against each other with mutual strifes, only accumulating quarrels, threats, rivalships, hostilities, hatred towards each other, and only anxious to assert the church government as a kind of sovereignty for themselves. [187] and all this when christianity was a proscribed religion; and when the church, and especially its leaders, the bishops, were liable to severest persecution. reason and a due consideration of human nature both combined to fix upon us the conviction that the bitterness of rivalry, of hatred, of ambition, must have greatly increased when metropolitan and patriarchal bishops, formerly proscribed and hunted like wild beasts, rose to the dignity of civil princes, and took upon them more and ever more of the spirit of worldliness as wealth and honor and popular applause were made the accompaniments of their ecclesiastical offices. history confirms what reason and a knowledge of human nature suggests; for the history of the church after the elevation of proscribed christianity to the dignity of the state religion of the roman empire, is but the melancholy history of unholy ambitions, jealousies, strifes, contentions, murders, and wars between rival bishops and their adherents on the one {xcii} hand; and equally unholy struggles for worldly advantages with kings and rulers of this world, on the other. the spirit that actuated the bishops of the church after their elevation through the policy of constantine is admirably illustrated by a remark of gregory of nazianzus, made in constantinople, 380 a. d., when deploring the evils of the church. he says: would to heaven there were no primacy, no eminence of place, and no tyrannical precedence of rank; that we might be known by eminence of virtue alone! but, as the case now stands, the distinction of a seat at the right hand or the left, or in the middle; at a higher or a lower place; of going before or aside of each other, has given rise to many disorders among us, to no salutary purpose whatsoever and plunged multitudes in ruin. [188] matters in church government did not mend with time, but grew worse and worse. pride increased; rivalship between contending prelates grew more embittered; ambition mounted higher and ever higher in the breasts of the shepherds of the flock of christ. in his association with his apostles--to whom he committed the keys of his kingdom--the master had discouraged ambition and had said that he who would be great among his followers must be their minister; and whosoever would be chief among them, was to be their servant; and the government of his church was to be distinct in these particulars from the governments of this world. [189] but all in vain were the instructions of messiah to the worldly, ambitious prelates of an apostate christianity which had gradually supplanted the religion of jesus christ; and henceforth we may see in that hierarchy which usurped the place of the church of christ from the time of constantine, all the spirit of pride, envy, jealousy, contention, strife, selfishness, bitterness, and unholy ambition which characterized the princes and rulers of this world; attended, too, with all the evils that wait upon these passions of rulers when once let loose, viz., secret plottings, usurpations of authority, corrupt elections, cruel imprisonments, banishments, secret and public murders, and wars; all undertaken, of course, in the interest of the gentle religion of jesus christ, and the maintenance of that authority which is based on love, and whose control over men is through the means of persuasion and the teaching of true knowledge. is it not evident that the kingdom of peace, wherein was to dwell righteousness and truth, had become merely one of the kingdoms of this world? and were not the fratriceli of the thirteenth century, though denounced as heretics, right when they loudly proclaimed their conviction that "the fatal gift of a christian emperor had been the doom of the true christian religion?" {xciii} _the testimony of prophecy to the universal apostasy_. clear as the fact is made in this historical view that there was a complete and universal apostasy from the religion established in the dispensation of the meridian of time; and clear as is the proof from the same review that the church of christ then established was destroyed, there is yet another line of evidence pointing to the same solemn fact that i can not altogether omit, though often used in our literature, viz., the testimony of prophecy to the apostasy from the christian religion, and the destruction of the church of christ. the apostles themselves through the inspiration of the holy ghost were fully aware that such an apostasy would take place, as the following several predictions bear witness: paul passing through ephesus admonished the elders of that church to take heed to the flock "over which the holy ghost hath made you overseers; * * * * * for i know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." [190] to timothy paul said: "the spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry and commanding to abstain from meats." [191] and again: "i charge thee to preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine. for the time will come when they will not endure sound doctrine, but after their own lusts they shall heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." [192] and still again he said to timothy: "this know also, that in the last days perilous times shall come. for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasure more than lovers of god; having a form of godliness, but denying the power thereof: from such turn away." [193] peter's prophecy concerning the rise of false teachers among the saints, who privately would bring in damnable heresies, even denying the lord who bought them, and by reason of whom the way of truth would be evil spoken of, we have already quoted. [194] {xciv} paul in his second epistle to the thessalonians gives utterance to a prophecy which covers the whole ground of the absolute and universal apostasy of christendom. a prophecy which, if the apostasy of so-called christendom has not been complete and universal, proves beyond all question that the great apostle of the gentiles is a false prophet; or if fulfilled, then it proves that the church of christ, so far as it existed in the earth was to be destroyed; that another and different religion was to be substituted for the christian religion: that another church, one founded by men, was to take the place of the church of christ, a worldly church dominated by the very spirit of lucifer, who, under its rule, would oppose and exalt himself above all that is called god; and sit in the temple of god showing himself, so far as this world is concerned, that he is god. moreover paul declared in this very prophecy i am about to quote that the forces which would ultimately bring to pass this universal apostasy from the christian religion--"the mystery of iniquity--" was already at work even in his day. with this introduction, which is also to be considered as my comment upon and interpretation of the passage, i quote paul's great prediction on the universal apostasy. now we beseech you, brethren, by the coming of our lord jesus christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of christ is at hand. let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called god, or that is worshiped; so that he as god sitteth in the temple of god, showing himself that he is god. remember ye not, that, when i was yet with you, i told you these things? and now ye know what withholdeth that he might be revealed in his time. for the mystery of iniquity doth already work: only he who now letteth [hindereth] will let [hinder], until he be taken out of the way. and then shall that wicked be revealed, whom the lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: even him whose coming is after the working of satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they receive not the love of the truth, that they might be saved. and for this cause god shall send them strong delusion, that they should believe a lie: that they all might be damned who believe not the truth, but had pleasure in unrighteousness. [195] a more ancient prophet than paul also predicted a like condition of the world in the last days. "behold," says isaiah, "the lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. and it shall be, as with the people, so with the priest. * * * * * the land shall be utterly emptied and utterly spoiled: for the lord hath spoken this word. the {xcv} earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. the earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left." [196] clearly all this prophecy of isaiah's has not yet been fulfilled; for the earth, however much it may have been defiled under the inhabitants thereof, has not yet been burned, and but few men left. that is a judgment that still hangs over the world; and will come upon it as sure as the lord has spoken the word; and that, too, because men have transgressed the laws; because they have changed the ordinances, because they have broken--not the covenant made with moses, or with abraham--but because they have broken the everlasting covenant; of which covenant the blood of christ is the sign and seal. [197] in other words, they have broken the gospel covenant--departed from the gospel faith--hence the predicted judgment. if i did not think these two great prophecies foretold completely the universal apostasy of christendom, i should be tempted to enter into the consideration of the great prophecies to be found in the book of daniel and the book of revelation, and show how to both of these prophets, as well as unto paul and other new testament writers, the lord revealed the rise of an earth power that would not only open his mouth in blasphemy against god, to blaspheme his name and them who dwell in heaven; [198] who would speak great words against the most high, and so magnify himself as to stand up against the prince of princes [199]--but who would also make war with the saints and "prevail against them;" [200] who would "wear out the saints of the most high;" [201] "destroy the mighty and the holy people;" [202] "make war with the saints and overcome them." [203] but believing that the two passages quoted at length entirely cover the subject prophetically, i shall not here enter into further prophetic proofs either as to the corruptions of the christian religion or the destruction of the christian church, deeming that what has already been set forth sufficient on that head. _conclusion_. the sum of the whole matter is:--the purpose of man's creation, and the plan of his redemption, were known to god and the immense host {xcvi} of the spirits of men before the creation of the earth. adam came to the new creation, the earth, under the divine commandment to people it with his offspring. from adam to messiah numerous dispensations of the gospel were given to men; but these dispensations were limited in their effectiveness, owing to the proneness of men to reject the truth, and to walk in darkness rather than light because their deeds were evil. yet god left not himself without witnesses in the earth; for there were a few in all dispensations that honored him and his righteous laws. finally, when the appointed time was come, jesus of nazareth, the son of god, came and made the appointed atonement for the sins of the world and brought men under the dominion of his mercy. he taught the gospel; he brought life and immortality to light; he brought into existence his church, and then ascended on high to his father. for a time the gospel in its purity was preached in the world by the chosen apostles, though even in their day men began to mar it with their vain philosophies, their doctrines of science, falsely so called; and when the apostles were all fallen asleep, then corruptions ran riot in the church, doctrines of men were taught for the commandments of god; a church made by men was substituted for the church of christ; a church full of pride and worldliness; a church which while it clung to forms of godliness ran riot in excesses and abominations--until spiritual darkness fell like a pall over the nations; and thus they lay for ages. in vain men sought to establish reforms, and through them bring back the religion of jesus christ, and the church of christ. to do that, however, was beyond the power of these men, however good their intentions. the gospel taken from the earth, divine authority lost, the church of christ destroyed, there was but one way in which all these could be restored, viz.: by re-opening the heavens and dispensing again a knowledge of the gospel; by once more conferring divine authority upon men, together with a commission to teach all the world, and re-establish the church of christ on earth. in a word, it would require the incoming of the dispensation of the fulness of times to restore all things, and gather together in one all things in christ, both in heaven and in earth. such dispensation is promised of god, as we have seen; and now it only remains to add that the history of the church of jesus christ of latter-day saints, as set forth in these volumes, is the history of that series of events which has resulted in the restoration of the gospel in its fullness, and the re-establishment of the church of jesus christ on earth. footnotes 1. eph. 1:8-10. 2. i peter 1:18-25. 3. rev. 13:8. 4. rev. 17:8. 5. job 38:4-6. 6. paul to titus 1:2. 7. pearl of great price, book of moses, ch. 5:6-8, edition of 1902, quoted throughout. 8. pearl of great price, book of moses, ch. 5:56-59. 9. pearl of great price, book of moses, ch 6:48-52. 10. gen. 5:24. 11. heb. 11:5. 12. pearl of great price, book of moses, ch. 7:69. 13. heb. 7:1. 14. 1 cor. 10:1-4. 15. heb. 3:14-19 and 4:1-2. this cites the close of one chapter and the opening verses of another, but it should be remembered that paul did not divide his epistle into chapters and verses; and this awkward division is but one of the many divisions that exist in the scriptures. 16. gal. 3. 17. doctrine and covenants, sec. 84:19-28. 18. mark 1:15. 19. gal. 4:4. 20. heb 1:1, 2. 21. i john 2:18. 22. acts 2:15-21. 23. joel 2:28-32. 24. isaiah 11:6-9. 25. matt. 24:29-31. 26. eph. 1:10. 27. dan. 2:37-45. 28. edition of 1878, page 622. 29. rev. 5:10. 30. rev. 11:15. 31. ibid. 11:17, 18. 32. ibid. 20:6. 33. matt. 21:43. 34. acts 13:46, 47. 35. history of the church, vol. 1, p. 6. 36. matt. 20:20-24. 37. matt. 26:69-75. 38. acts 15 39. galatians 2:1-14. 40. acts 16:1-4. 41. gal. 1:6, 7. 42. acts 13:13. 43. i cor. 1:12-13. 44. i cor. 3:3, 4. 45. i cor. 5:1-3. 46. i cor. 6:1-20, and matt. 18:15, 17. 47. i cor. 11:2-22 and 29, 30. 48. i cor. 11:19. 49. i cor. 15:12-34. 50. 2 cor. 11:21 51. 2 cor. 2:17. 52. 2 cor. 11:12-14. 53. gal. 1:6, 7. 54. phil. 1:15, 16. 55. phil. 3:2. 56. phil. 3:17, 19. 57. col. 2:8, 18. 58. i tim. 1:4-7. 59. i tim. 1:19, 20. 60. i tim. 6:20, 21. 61. 2 tim. 1:15. 62. 2 tim. 2:16, 18. 63. 2 tim. 4:10. 64. 2 tim. 4:16. 65. titus 1:9-14. 66. 2 peter 2. 67. ibid. 3:16. 68. i john 2:18, 19. 69. i john 4:1. 70. 2 john 1:7. 71. jude 3, 4. 72. 2 tim. 3:13. 73. vol. 1, pp. 656, 657. 74. lardner's _works_, vol. 8, p. 330. 75. eus. _ec. hist_., bk. 3, ch. 32. 76. _institutes_, bk. 1 cent. 1, part 2, ch. 2. 77. jortin's _remarks on ecclesiastical history_, vol. 1, p. 248. 78. eusebius, bk. 3, ch. 39. 79. lardner _works_, vol. 8, p. 418. 80. lardner _works_, vol. 8, 449:470; also i peter 3:18-21; ibid, 4:6; i cor. 15:29. 81. lardner, vol. 8, p. 460. 82. ibid. p. 581-2. 83. lardner, vol. 8, p. 345. 84. held in 325 a. d. 85. jortin, vol. 1, p. 166, note. 86. lardner, vol. 8, p. 344. 87. lardner, vol. 8, p. 345. 88. neander's_ history of the christian religion and church_, vol. 1, p. 191. 89. student's _eccles. hist._, vol. 1, p. 49. 90. gibbon's _roman empire_, preface by dean milman, p. 15. 91. _institutes_, vol. 1, cent. 2, ch. 4. 92. ibid. cent. 3, part 2. ch. 4. 93. neander _ch. hist_., vol. 1, p. 253. _decline and fall_, vol. 2, chap. 20. 94. eusebius' _life of constantine_, bk. 1, 27. 95. _hist. eccles_., vol. i, bk. 1, ch. 17. 96. zosimus, bk. 2, p. 104. 97. neander's _ch. hist_., vol. 2, p. 8. 98. gibbon, _decline and fall_, vol. 3, ch. 20. 99. neander _ch. hist_., vol. 2, p. 23. 100. neander _ch. hist_., vol. 2, p. 21. 101. _intellectual development of europe_, vol. 1, p. 280. 102. gibbon, _decline and fall_, ch. 20. 103. neander _ch. hist_., vol. 2, p. 24. 104. mosheim's _institutes_, vol. 1, p. 214. 105. lardner, vol. 4, p. 39. 106. lardner, vol. 4, p. 39. 107. lardner, vol. 4, p. 44. 108. neander,_ ch. hist_., vol. 2, p. 25. 109. neander, _ch. hist_., vol. 2, p. 25. 110. draper, _intellectual development_, vol. 1, p. 283. 111. _decline and fall_. ch. 20. 112. _life of constantine_ (eusebius) i, ch. 2:44. 113. ibid, ch. 45. 114. _life of constantine,_ (eusebius) i, ch. 4:23, 25. 115. lardner, vol. 8, p. 169. 116. neander, _ch. hist_., vol. 2, p. 26, 27. 117. lardner, _works_, vol. 4, p. 49. 118. lardner, _works_, vol. 4, p. 50. 119. lardner, _works_, vol. 8, p. 169. 120. in 353 a. d., according to gothford. 121. the law is extant in the theodocian code 122. neander, vol. 2, p. 34. 123. neander, _ch. hist_., vol. 2, pp. 88-110. 124. neander, _ch. hist_., vol. 2, p. 67. 125. lardner, _works_, vol. 8, p. 164. 126. lardner, _works_, vol. 8, p. 276. 127. _decline and fall_, ch. 21. 128. _decline and fall_, ch. 21. 129. _decline and fall_, ch. 21. 130. lardner, _works_, vol. 4, p. 36. 131. _life of constantine_, eusebius, p. 66. 132. this event occured about 476 a. d. 133. _decline and fall_, ch. 16. 134. luke 9:54-56. 135. matt. 10:34-36. 136. _end of religious controversy_, milner, letter 26. 137. i cor. 6:9-11. 138. neander, _ch. hist_., vol. 1, p. 250. 139. neander,_ ch. hist_., vol. 1, p. 259. 140. milner's _ch. hist_., vol. 1, cent. 3, ch. 6. 141. milner's _ch. hist_., vol. 1, cent. 3, ch. 6. 142. milner's _ch. hist_., vol. 1, cent. 3, ch. 8. 143. milner's _ch. hist_., vol. 1, cent. 3, ch. 17. 144. eusebius' _eccl. hist_., bk. 8, ch. 1. 145. _new witnesses for god_, pp. 75, 76. 146. eusebius' _eccl. hist_., bk. 8, ch. 2. 147. _book of martyrs_, ch. 12. 148. see milner's introduction to his _church hist_., vol. 1. 149. neander's _church hist_., vol 2, pp. 29-30. 150. neander's _church hist_., vol 2, p. 30. 151. _decline and fall_, ch. 20. 152. augustine on st. john, tract 25, ch. 10. 153. neander's _ch. hist_., vol. 2, p. 120. 154. _mosheim_, book 2, cent, 4, part 2, chap. 3. 155. mark, 16:15-18. 156. i cor., 12:4-11. 157. gal. 5:22-24. 158. _student's ecclesiastical history_, vol. 1, p. 62. 159. jortin's _eccl. hist_., vol. 1, pp. 134-6. 160. john 10; matt. 27; mark 14:61, 62. 161. for all of which see john 1:1-4, 14; heb. 1:1-3; matt. 28:18. 162. col. 1:15-19, and 2:9. 163. heb. 1:2, 3. 164. john 10:30; 17:11-22. 165. john 14:9. 166. john 14:1-9; john 1:18. 167. i tim. 3:16. 168. john 14:10, 11, 19, 20; also john 17. 169. eph. 3:14-19. 170. acts 5:1-14. to lie to the holy ghost is to lie to god, because the holy ghost is god. 171. matt. 28:19, 20. 172. 2 cor. 13:14. 173. phil. 3:20, 21. 174. i cor. 14. 175. see shedd's _history of christian doctrine_, vol. 1, p. 342, _et seq_. and note. 176. john 1:1-5, 14. 177. _hist. christian councils_ (hefele), p. 294. 178. _catholic belief_ (bruno), p. 1. 179. i.e. without materiality. 180. _decline and fall_, 21. 181. 2 peter, 2:1. 182. rev. 14:6, 7. 183. i cor. 12; eph. 4. 184. i cor. 12. 185. matt. 20. 186. neander, _ch. hist_., vol. 2, p. 196. 187. see pp. 73-75. 188. this remark is quoted by neander, _ch. hist_., vol. 2, p. 198. 189. matt. 20:26, 27. 190. acts 20:28-30. 191. i tim. 4:1, 2, 3. 192. 2 tim. 4:1, 2, 3, 4. 193. 2 tim. 3:1-5. 194. see page 48, and 2 peter 1:3. 195. 2 thes. 2:1-12. 196. isaiah 24:1-6. 197. heb. 13:10. 198. rev. 13:6. 199. dan. 7:25; 8:25. 200. dan. 7:21. 201. dan. 7:25. 202. dan. 8:24. 203. rev. 13:7. {1} chapter i. joseph smith's birth and lineage--the prophet's first vision--"this is my beloved son." [sidenote: the prophet's introduction.] owing to the many reports which have been put in circulation by evil-disposed and designing persons, in relation to the rise and progress of the church of jesus christ of latter-day saints, all of which have been designed by the authors thereof to militate against its character as a church and its progress in the world--i have been induced to write this history, to disabuse the public mind, and put all inquirers after truth into possession of the facts, as they have transpired, in relation both to myself and the church, so far as i have such facts in my possession. in this history i shall present the various events in relation to this church, in truth and righteousness, as they have transpired, or as they at {2} present exist, being now the eighth [1] year since the organization of said church. [sidenote: birth and ancestry.] i was born in the year of our lord one thousand eight hundred and five, on the twenty-third day of december, in the town of sharon, windsor county, state of vermont. my father, joseph smith, was born july 12th, 1771, in topsfield, essex county, massachusetts; his father, asael smith, was born march 7th, 1744, in topsfield, massachusetts; his father, samuel smith, was born january 26th, 1714, in topsfield, massachusetts; his father, samuel smith, was born january 26th, 1666, in topsfield, massachusetts; his father, robert smith, came from england. my father, joseph smith, senior, left the state of vermont, and moved to palmyra, ontario (now wayne) county, in the state of new york, when i was in my tenth year, or thereabouts. in about four years after my father's arrival in palmyra he moved with his family into manchester, in the same county of ontario, his family consisting of eleven souls, namely--my father, joseph smith, my mother, lucy smith, (whose name, previous to her marriage, was mack, daughter of solomon mack,) [2] my brothers alvin, (who died november 19th, 1824, in the 27th year of his age,) hyrum, myself, samuel harrison, william, don carlos, and my sisters sophronia, catherine, and lucy. [sidenote: religious excitement in western new york.] some time in the second year after our removal to manchester, there was in the place where we lived an unusual excitement on the subject of religion. it commenced with the methodists, but soon became general among all the sects in that region of country. indeed, the whole district of country seemed {3} affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, "lo here!" and others, "lo, there!" some were contending for the methodist faith, some for the presbyterian, and some for the baptist. for notwithstanding the great love which the converts to these different faiths expressed at the time of their conversion, and the great zeal manifested by the respective clergy, who were active in getting up and promoting this extraordinary scene of religious feeling, in order to have everybody converted, as they were pleased to call it, let them join what sect they pleased--yet when the converts began to file off, some to one party and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more pretended than real; for a scene of great confusion and bad feeling ensued; priest contending against priest, and convert against convert; so that all their good feelings one for another, if they ever had any, were entirely lost in a strife of words and a contest about opinions. [sidenote: reflections on divided christendom.] i was at this time in my fifteenth year. my father's family was proselyted to the presbyterian faith, and four of them joined that church, namely--my mother lucy; my brothers hyrum and samuel harrison; and my sister sophronia. during this time of great excitement, my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still i kept myself aloof from all these parties, though i attended their several meetings as often as occasion would permit. in process of time my mind became somewhat partial to the methodist sect, and i felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as i was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. my mind at times was greatly excited, the cry and tumult {4} were so great and incessant. the presbyterians were most decided against the baptists and methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. on the other hand, the baptists and methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others. [sidenote: perplexity of the prophet.] in the midst of this war of words and tumult of opinions, i often said to myself, what is to be done? who of all these parties are right; or, are they all wrong together? if any one of them be right, which is it, and how shall i know it? while i was laboring under the extreme difficulties caused by the contests of these parties of religionists, i was one day reading the epistle of james, first chapter and fifth verse, which reads: if any of you lack wisdom, let him ask of god, that giveth to all men liberally, and upbraideth not; and it shall be given him. [sidenote: the promise of james tested.] never did any passage of scripture come with more power to the heart of man than this did at this time to mine. it seemed to enter with great force into every feeling of my heart. i reflected on it again and again, knowing that if any person needed wisdom from god, i did; for how to act i did not know and unless i could get more wisdom than i then had, i would never know; for the teachers of religion of the different sects understood the same passage of scripture so differently as to destroy all confidence in settling the question by an appeal to the bible. at length i came to the conclusion that i must either remain in darkness and confusion, or else i must do as james directs, that is, ask of god. i at length came to the determination to "ask of god," concluding that if he gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, i might venture. so, in accordance with this, my determination to ask god, i retired to the woods to make {5} the attempt. it was on the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty. it was the first time in my life that i had made such an attempt, for amidst all my anxieties i had never as yet made the attempt to pray vocally. [sidenote: effort of satan to destroy the prophet.] after i had retired to the place where i had previously designed to go, having looked around me, and finding myself alone, i kneeled down and began to offer up the desires of my heart to god. i had scarcely done so, when immediately i was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that i could not speak. thick darkness gathered around me, and it seemed to me for a time as if i were doomed to sudden destruction. but, exerting all my powers to call upon god to deliver me out of the power of this enemy which had seized upon me, and at the very moment when i was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as i had never before felt in any being--just at this moment of great alarm, i saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. [sidenote: the first vision.] it no sooner appeared than i found myself delivered from the enemy which held me bound. when the light rested upon me i saw personages, whose brightness and glory defy all description, standing above me in the air. one of them spake unto me, calling me by name, and said--pointing to the other-_"this is my beloved son, hear him."_ [sidenote: state of christian world.] my object in going to inquire of the lord was to know which of all the sects was right, that i might know which to join. no sooner, therefore, did i get possession of {6} myself, so as to be able to speak, than i asked the personages who stood above me in the light, which of all the sects was right--and which i should join. i was answered that i must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were an abomination in his sight: that those professors were all corrupt; that "they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men: having a form of godliness, but they deny the power thereof." he again forbade me to join with any of them: and many other things did he say unto me, which i cannot write at this time. when i came to myself again, i found myself lying on my back, looking up into heaven. when the light had departed, i had no strength; but soon recovering in some degree, i went home. and as i leaned up to the fireplace, mother inquired what the matter was. i replied, "never mind, all is well--i am well enough off." i then said to my mother, "i have learned for myself that presbyterianism is not true." [sidenote: sectarian opposition.] it seems as though the adversary was aware, at a very early period of my life, that i was destined to prove a disturber and an annoyer of his kingdom; else why should the powers of darkness combine against me? why the opposition and persecution that arose against me, almost in my infancy? some few days after i had this vision, i happened to be in company with one of the methodist preachers, who was very active in the before-mentioned religious excitement, and, conversing with him on the subject of religion, i took occasion to give him an account of the vision which i had had. i was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying, it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there {7} would never be any more of them. i soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though i was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects--all united to persecute me. [sidenote: reflections upon sectarian opposition.] it caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. but strange or not, so it was, and it was often the cause of great sorrow to myself. however, it was nevertheless a fact that i had beheld a vision. i have thought since, that i felt much like paul, when he made his defense before king agrippa, and related the account of the vision he had when he saw a light, and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. but all this did not destroy the reality of his vision. he had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to the last breath, that he had both seen a light, and heard a voice speaking unto him, and all the world could not make him think or believe otherwise. so it was with me. i had actually seen a light, and in the midst of that light i saw two personages, and they did in reality {8} speak to me; and though i was hated and persecuted for saying that i had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, i was led to say in my heart, why persecute me for telling the truth? i have actually seen a vision, and who am i that i can withstand god, or why does the world think to make me deny what i have actually seen? for i had seen a vision; i knew it, and i knew that god knew it, and i could not deny it, neither dared i do it, at least i knew that by so doing i would offend god, and come under condemnation. [sidenote: all doubts settled.] i had now got my mind satisfied so far as the sectarian world was concerned; that it was not my duty to join with any of them, but to continue as i was until further directed. i had found the testimony of james to be true, that a man who lacked wisdom might ask of god, and obtain, and not be upbraided. footnotes 1. that is, 1838, since the church was organized april 6th, 1830. the date at which the prophet began the writing of this history is also indicated on a subsequent page, where reference is made to the final return of the plates to the angel, in whose charge they remained "until this day, the second day of may, 1838." 2. the mack family, at least back to ebenezer mack, grandfather of lucy, was from the state of connecticut (_joseph smith and his progenitors_, by lucy smith, ch. 9.) {9} chapter ii. the visitation of moroni--existence of the book of mormon made known. [sidenote: interval of three years 1820-23.] i continued to pursue my common vocation in life until the twenty-first of september, one thousand eight hundred and twenty-three, all the time suffering severe persecution at the hands of all classes of men, both religious and irreligious, because i continued to affirm that i had seen a vision. [sidenote: confession of errors.] during the space of time which intervened between the time i had the vision and the year eighteen hundred and twenty-three--having been forbidden to join any of the religious sects of the day, and being of very tender years, and persecuted by those who ought to have been my friends, and to have treated me kindly, and if they supposed me to be deluded to have endeavored in a proper and affectionate manner to have reclaimed me,--i was left to all kinds of temptations; and mingling with all kinds of society, i frequently fell into many foolish errors, and displayed the weakness of youth, and the foibles of human nature; which, i am sorry to say, led me into divers temptations, offensive in the sight of god. in making this confession, no one need suppose me guilty of any great or malignant sins. a disposition to commit such was never in my nature. but i was guilty of levity, and sometimes associated with jovial company, etc., not consistent with that character which ought to be maintained by one who was called of god as i had been. but this will not seem very strange to any {10} one who recollects my youth, and is acquainted with my native cheery temperament. [1] [sidenote: appearing of moroni.] in consequence of these things, i often felt condemned for my weakness and imperfections; when, on the {11} evening of the above-mentioned twenty-first of september, after i had retired to my bed for the night, i betook myself to prayer and supplication to almighty god for forgiveness of all my sins and follies, and also for a manifestation to me, that i might know of my state and standing before him; for i had full confidence in obtaining a divine manifestation, as i previously had done. while i was thus in the act of calling upon god, i discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bed side, standing in the air, for his feet did not touch the floor. he had on a loose robe of most exquisite whiteness. it was a whiteness beyond anything earthly i had ever seen; nor do i believe that any earthly thing could be made to appear so exceedingly white and brilliant. his hands were naked and his arms also, a little above the wrist, so, also were his feet naked, as were his legs, a little above the ankles. his head and neck were also bare. i could discover that he had no other clothing on but this robe, as it was open, so that i could see into his bosom. not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. the room was exceedingly light, but not so very bright as immediately around his person. [sidenote: moroni's message.] when first i looked upon him, i was afraid; but the fear soon left me. he called me by name, and said unto me that he was a messenger sent from the presence of god to me and that his name was moroni; [2] that god had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both {12} good and evil spoken of among all people. he said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the sources from whence they sprang. he also said that the fullness of the everlasting gospel was contained in it, as delivered by the savior to the ancient inhabitants; also that there were two stones in silver bows--and these stones, fastened to a breastplate, constituted what is called the urim and thummim--deposited with the plates; and the possession and use of these stones were what constituted "seers" in ancient or former times; and that god had prepared them for the purpose of translating the book. [sidenote: ancient prophecies quoted.] after telling me these things, he commenced quoting the prophecies of the old testament. he first quoted part of the third chapter of malachi, [3] and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our bibles. instead of quoting the first verse as it reads in our books, he quoted it thus: for behold the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall burn as stubble: for they that come shall burn them, saith the lord of hosts, that it shall leave them neither root nor branch. and again, he quoted the fifth verse thus: behold i will reveal unto you the priesthood, by the hand of elijah the prophet, before the coming of the great and dreadful day of the lord. he also quoted the next verse differently: and he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming. in addition to these, he quoted the eleventh chapter of isaiah, saying that it was about to be fulfilled. he quoted {13} also the third chapter of acts, twenty-second and twenty-third verses, precisely as they stand in our new testament. he said that that prophet was christ; but the day had not yet come when "they who would not hear his voice should be cut off from among the people," but soon would come. he also quoted the second chapter of joel, from the twenty-eighth verse to the last. he also said that this was not yet fulfilled, but was soon to be. and he further stated that the fullness of the gentiles was soon to come in. he quoted many other passages of scripture, and offered many explanations which cannot be mentioned here. [sidenote: plates not to be shown.] again, he told me, that when i got those plates of which he had spoken--for the time that they should be obtained was not yet fulfilled--i should not show them to any person; neither the breast plate with the urim and thummim; only to those to whom i should be commanded to show them; if i did i should be destroyed. while he was conversing with me about the plates, the vision was opened to my mind that i could see the place where the plates were deposited, and that so clearly and distinctly that i knew the place again when i visited it. [sidenote: second appearing of moroni.] after this communication, i saw the light in the room began to gather immediately around the person of him who had been speaking to me, and it continued to do so, until the room was again left dark, except just around me, when instantly i saw, as it were, a conduit open right up into heaven, and he ascended until he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance. i lay musing on the singularity of the scene and marveling greatly at what had been told to me by this extraordinary messenger; when, in the midst of my meditation, i suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside. he {14} commenced, and again related the very same things which he had done at the first visit, without the least variation; which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this generation. having related these things, he again ascended as he had done before. [sidenote: the third appearing of moroni.] by this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and i lay overwhelmed in astonishment at what i had both seen and heard. but what was my surprise when again i beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before; and added a caution to me, telling me that satan would try to tempt me, (in consequence of the indigent circumstances of my father's family,) to get the plates for the purpose of getting rich. this he forbade me, saying that i must have no other object in view in getting the plates but to glorify god, and must not be influenced by any other motive than that of building his kingdom; otherwise i could not get them. after this third visit, he again ascended into heaven as before, and i was again left to ponder on the strangeness of what i had just experienced; when almost immediately after the heavenly messenger had ascended from me the third time, the cock crowed, and i found that day was approaching, so that our interviews must have occupied the whole of that night. [sidenote: fourth appearing of moroni.] i shortly after arose from my bed, and, as usual, went to the necessary labors of the day; but, in attempting to work as at other times, i found my strength so exhausted as to render me entirely unable. my father, who was laboring along with me, discovered something to be wrong with me, and told me to go home. i started with the intention of going to the house; but, in attempting to cross the fence out of the {15} field where we were, my strength entirely failed me, and i fell helpless on the ground, and for a time was quite unconscious of anything. the first thing that i can recollect was a voice speaking unto me, calling me by name. i looked up, and beheld the same messenger standing over my head, surrounded by light as before. he then again related unto me all that he had related to me the previous night, and commanded me to go to my father and tell him of the vision and commandments which i had received. i obeyed; i returned to my father in the field, and rehearsed the whole matter to him. he replied to me that it was of god, and told me to go and do as commanded by the messenger. i left the field, and went to the place where the messenger had told me the plates were deposited; and owing to the distinctness of the vision which i had had concerning it, i knew the place the instant that i arrived there. [sidenote: the hill cumorah.] convenient to the village of manchester, ontario county, new york, stands a hill of considerable size, and the most elevated of any in the neighborhood. [4] on the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. this stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it {16} was visible above the ground, but the edge all around was covered with earth. [sidenote: the nephite record.] having removed the earth, i obtained a lever, which i got fixed under the edge of the stone, and with a little exertion raised it up. i looked in, and there indeed did i behold the plates, the urim and thummim, and the breastplate, as stated by the messenger. the box in which they lay was formed by laying stones together in some kind of cement. in the bottom of the box were laid two stones crosswise of the box, and on these stones lay the plates and the other things with them. [sidenote: four annual visits to cumorah.] i made an attempt to take them out, but was for bidden by the messenger, and was again informed that the time for bringing them forth had not yet arrived, neither would it, until four years from that time; but he told me that i should come to that place precisely in one year from that time, and that he would there meet with me, and that i should continue to do so until the time should come for obtaining the plates. accordingly, as i had been commanded, i went at the end of each year, and at each time i found the same messenger there, and received instruction and intelligence from him at each of our interviews, respecting what the lord was going to do, and how and in what manner his kingdom was to be conducted in the last days. [sidenote: story of being a money digger.] as my father's worldly circumstances were very limited, we were under the necessity of laboring with our hands, hiring out by day's work and otherwise, as we could get opportunity. sometimes we were at home, and sometimes abroad, and by continued labor, were enabled to get a comfortable maintenance. in the year 1824 [5] my father's family met with a great affliction by the death of my eldest brother, {17} alvin. in the month of october, 1825, i hired with an old gentleman by the name of josiah stowel, who lived in chenango county, state of new york. he had heard something of a silver mine having been opened by the spaniards in harmony, susquehanna county, state of pennsylvania; and had, previous to my hiring to him, been digging, in order, if possible, to discover the mine. after i went to live with him, he took me, with the rest of his hands, to dig for the silver mine, at which i continued to work for nearly a month, without success in our undertaking, and finally i prevailed with the old gentleman to cease digging after it. hence arose the very prevalent story of my having been a money digger. [sidenote: the prophet's marriage.] during the time that i was thus employed, i was put to board with a mr. isaac hale, of that place; it was there i first saw my wife (his daughter), emma hale. [6] on the 18th of january, 1827, we were married, while i was yet employed in the service of mr. stowel. owing to my continuing to assert that i had seen a vision, persecution still followed me, and my wife's father's family were very much opposed to our being married. i was, therefore, under the necessity of taking her elsewhere; so we went and were married at the house of squire tarbill, in south bainbridge, chenango county, new york. immediately after my marriage, i left mr. stoal's and went to my father's, and farmed with him that season. footnotes 1. with this agrees a letter which the prophet addressed to oliver cowdery upon hearing that it was the intention of the latter to publish a series of articles in the _saints' messenger and advocate_, on "early scenes and incidents in the church." the letter referred to appeared in vol. 1, no. 3, of the _messenger and advocate_, 1834. letter of joseph smith to oliver cowdery:_dear brother_: having learned from the first number of the _messenger and advocate_, that you were not only about to "give a history of the rise and progress of the church of the latter-day saints;" but that said history would necessarily embrace my life and character, i have been induced to give you the time and place of my birth; as i have learned that many of the opposers of those principles which i have held forth to the world, profess a personal acquaintance with me, though when in my presence, represent me to be another person, in age, education, and stature, from what i am. i was born (according to the record of the same kept by my parents) in the town of sharon, windsor county, vermont, on the 23rd of december, 1805. at the age of ten my father's family removed to palmyra, new york, where, in the vicinity of which, i lived, or, made it my place of residence, until i was twenty-one; the latter part in the town of manchester. during this time, as is common to most, or all youths, i fell into many vices and follies; but as my accusers are, and have been forward to accuse me of being guilty of gross and outrageous violations of the peace and good order of the community, i take the occasion to remark that, though as i have said above, "as is common to most, or all youths, i fell into many vices and follies," i have not, neither can it be sustained, in truth, been guilty of wronging or injuring any man or society of men; and those imperfections to which i allude, and for which i have often had occasion to lament, were a light, and too often, vain mind, exhibiting a foolish and trifling conversation. this being all, and the worst, that my accusers can substantiate against my moral character, i wish to add that it is not without a deep feeling of regret that i am thus called upon in answer to my own conscience, to fulfil a duty i owe to myself, as well as to the cause of truth, in making this public confession of my former uncircumspect walk, and trifling conversation and more particularly, as i often acted in violation of those holy precepts which i knew came from god. but as the "articles and covenants," of this church are plain upon this particular point, i do not deem it important to proceed further. i only add, that i do not, nor never have, pretended to be any other than a man "subject to passion," and liable, without the assisting grace of the savior, to deviate from that perfect path in which all men are commanded to walk. by giving the above a place in your valuable paper, you will confer a lasting favor upon myself as an individual, and, as i humbly hope, subserve the cause of righteousness. i am, with feelings of esteem, your fellow-laborer in the gospel of our lord,[signed] joseph smith. 2. in the original publication of the history in the _times and seasons_ at nauvoo, this name appears as "nephi," and the _millennial star_ perpetuated the error in its republication of the history. that it is an error is evident, and it is so noted in the manuscripts to which access has been had in the preparation of this work. see also _book of doctrine and covenants_, section 27, par. 5, and section 128, par. 20. 3. most likely the first part of the chapter; as that deals with the coming of a messenger to prepare the way for the glorious coming of messiah. 4. the following description of cumorah is from the pen of oliver cowdery: you are acquainted with the mail road from palmyra, wayne county, to canandaigua, ontario county, new york, and also, as you pass from the former to the latter place, before arriving at the little village of manchester, say from three to four, or about four miles from palmyra, you pass a large hill on the east side of the road. why i say large, is because it is as large perhaps, as any in that country. to a person acquainted with this road a description would be unnecessary, as it is the largest and rises the highest of any on that route. the north end rises quite sudden until it assumes a level with the more southerly extremity, and i think i may say an elevation higher than at the south a short distance, say half or three-fourths of a mile. as you pass toward canandaigua it lessens gradually until the surface assumes its common level, or is broken by other smaller hills or ridges, water-courses and ravines. i think i am justified in saying that this is the highest hill for some distance round, and i am certain that its appearance, as it rises so suddenly from the plain on the north, must attract the notice of the traveler as he passes by.--_messenger and advocate_, 1834. 5. a genealogy of the prophet's family in the church records gives the date of alvin's death, november 19, 1825. lucy smith's _history of the prophet_ agrees with the text above.--1824, november 19. 6. emma hale was born in the town of harmony, susquehanna county, pennsylvania, july 10, 1804. it will therefore be observed that emma hale was in her twenty-third year at the time of her marriage with the prophet; hence of age; hence, under the law, mistress of her own actions. this is remarked because the prophet, in works written against him, is charged with having abducted his wife. {18} chapter iii. the nephite record delivered to joseph--the angel's warning--the work of translation. [sidenote: the prophet receives the plates.] at length the time arrived for obtaining the plates, the urim and thummim, and the breastplate. on the twenty-second day of september, one thousand eight hundred and twenty-seven, having gone as usual at the end of another year to the place where they were deposited, the same heavenly messenger delivered them up to me with this charge: that i should be responsible for them; that if i should let them go carelessly, or through any neglect of mine, i should be cut off; but that if i would use all my endeavors to preserve them, until he, the messenger, should call for them, they should be protected. [sidenote: efforts of enemies to get the plates.] i soon found out the reason why i had received such strict charges to keep them safe, and why it was that the messenger had said that when i had done what was required at my hand, he would call for them. for no sooner was it known that i had them, than the most strenuous exertions were used to get them from me. every stratagem that could be invented was resorted to for that purpose. the persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. but by the wisdom of god, they remained safe in my hands, until i had accomplished by them what was required at my hand. when, according to arrangements, the messenger called for them, i delivered them up to him; and he has them in his charge {19} until this day, being the second day of may, one thousand eight hundred and thirty-eight. [1] [sidenote: misrepresentations.] the excitement, however, still continued, and rumor with her thousand tongues was all the time employed in circulating falsehoods about my father's family, and about myself. if i were to relate a thousandth part of them, it would fill up volumes. the persecution, however, became so intolerable that i was under the necessity of leaving manchester, and going with my wife to susquehanna county, in the state of pennsylvania. [sidenote: removal to pennsylvania.] while preparing to start,--being very poor, and the persecution so heavy upon us that there was no probability that we would ever be otherwise,--in the midst of our afflictions we found a friend in a gentleman by the name of martin harris, [2] who came to us and gave me fifty dollars to assist us on our journey. mr. harris was a resident of palmyra township, wayne county, in the state of new york, and a farmer of respectability. by this timely aid was i enabled to reach the place of my destination in pennsylvania; and immediately after my arrival there i commenced copying the characters off the plates. i copied a considerable number of them, and by means of the urim and thummim i translated some of them, which i did between the time i arrived at the house of my wife's father, in the month of december, and the february following. [sidenote: words of the book given to the learned.] some time in this month of february, the aforementioned mr. martin harris came to our place, got the characters which i had drawn off the plates, and started with them to the city of new york. for what took place relative to him and the {20} characters, i refer to his own account of the circumstances, as he related them to me after his return, which was as follows: i went to the city of new york, and presented the characters which had been translated, with the translation thereof, to professor charles anthon, a gentleman celebrated for his literary attainments. professor anthon stated that the translation was correct, more so than any he had before seen translated from the egyptian. i then showed him those which were not yet translated, and he said that they were egyptian, chaldaic, assyriac, and arabic; and he said they were true characters. he gave me a certificate, certifying to the people of palmyra that they were true characters, and that the translation of such of them as had been translated was also correct. i took the certificate and put it into my pocket, and was just leaving the house, when mr. anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. i answered that an angel of god had revealed it unto him. he then said to me, "let me see that certificate." i accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying, that there was no such thing now as ministering of angels, and that if i would bring the plates to him, he would translate them. i informed him that part of the plates were sealed, and that i was forbidden to bring them. he replied, "i cannot read a sealed book." i left him and went to dr. mitchell, who sanctioned what professor anthon had said respecting both the characters and the translation. [3] [sidenote: the loss of 116 pages of manuscript.] mr. harris, having returned from his tour, left me and went home to palmyra, arranged his affairs, and returned again to my house about the 12th of april, 1828, and commenced writing for me while i translated from the plates, which we continued until the 14th of june following, by which time he {21} had written one hundred and sixteen pages of manuscript on foolscap paper. some time after mr. harris had begun to write for me, he began to importune me to give him liberty to carry the writings home and show them; and desired of me that i would inquire of the lord, through the urim and thummim, if he might not do so. i did inquire, and the answer was that he must not. however, he was not satisfied with this answer, and desired that i should inquire again. i did so, and the answer was as before. still he could not be contented, but insisted that i should inquire once more. after much solicitation i again inquired of the lord, and permission was granted him to have the writings on certain conditions; which were, that he show them only to his brother, preserved harris, his own wife, his father and his mother, and a mrs. cobb, a sister to his wife. in accordance with this last answer, i required of him that he should bind himself in a covenant to me in a most solemn manner that he would not do otherwise than had been directed. he did so. he bound himself as i required of him, took the writings, and went his way. notwithstanding, however, the great restrictions which he had been laid under, and the solemnity of the covenant which he had made with me, he did show them to others, and by stratagem they got them away from him, and they never have been recovered unto this day. [sidenote: prophet's journey to manchester and return to pennsylvania.] in the meantime, while martin harris was gone with the writings, i went to visit my father's family at manchester. i continued there for a short season, and then returned to my place in pennsylvania. immediately after my return home, i was walking out a little distance, when, behold, the former heavenly messenger appeared and handed to me the urim and thummim again--for it had been taken from me in consequence of my having wearied the lord in asking for the privilege of letting martin harris take the writings, which he lost by transgression--and i {22} inquired of the lord through it, and obtained the following: _revelation to joseph smith, jun., given july, 1828, concerning certain manuscripts of the first part of the book of mormon, which had been taken from the possession of martin harris._ [4] 1. the works, and the designs, and the purposes of god cannot be frustrated, neither can they come to naught. 2. for god doth not walk in crooked paths, neither doth he turn to the right hand nor to the left, neither doth he vary from that which he hath said, therefore his paths are straight, and his course is one eternal round. 3. remember, remember that it is not the work of god that is frustrated, but the work of men; 4. for although a man may have many revelations, and have power to do many mighty works, yet if he boasts in his own strength, and sets at naught the counsels of god, and follows after the dictates of his own will and carnal desires, he must fall and incur the vengeance of a just god upon him. 5. behold, you have been entrusted with these things, but how strict were your commandments; and remember, also, the promises which were made to you, if you did not transgress them. 6. and behold, how oft you have transgressed the commandments and the laws of god, and have gone on in the persuasions of men; 7. for, behold, you should not have feared man more than god, although men set at naught the counsels of god, and despise his works; 8. yet you should have been faithful and he would have extended his arm and supported you against all the fiery darts of the adversary; and he would have been with you in every time of trouble. 9. behold, thou art joseph, and thou wast chosen to do the work of the lord, but because of transgression, if thou art not aware thou wilt fall. 10. but remember god is merciful; therefore, repent of that which thou hast done which is contrary to the commandment which i gave you, and thou art still chosen, and art again called to the work; 11. except thou do this, thou shalt be delivered up and become as other men and have no more gift. 12. and when thou deliveredst up that which god had given thee sight and power to translate, thou deliveredst up that which was sacred into the hands of a wicked man, 13. who has set at naught the counsels of god, and has broken the {23} most sacred promises which were made before god, and has depended upon his own judgment and boasted in his own wisdom; 14. and this is the reason that thou hast lost thy privileges for a season; 15. for thou hast suffered the counsel of thy director to be trampled upon from the beginning. 16. nevertheless, my work shall go forth, for inasmuch as the knowledge of a savior has come into the world, through the testimony of the jews, even so shall the knowledge of a savior come unto my people, 17. and to the nephites, and the jacobites, and the josephites, and the zoramites, through the testimony of their fathers- 18. and this testimony shall come to the knowledge of the lamanites, and the lemuelites, and the ishmaelites, who dwindled in unbelief because of the iniquity of their fathers, whom the lord has suffered to destroy their brethren the nephites, because of their iniquities and their abominations; 19. and for this very purpose are these plates preserved which contain these records, that the promises of the lord might be fulfilled, which he made to his people; 20. and that the lamanites might come to the knowledge of their fathers, and that they might know the promises of the lord, and that they may believe the gospel and rely upon the merits of jesus christ, and be glorified through faith in his name, and that through their repentance they might be saved. amen. [sidenote: interpreters and plates returned to the prophet.] after i had obtained the above revelation, both the plates and the urim and thummim were taken from me again; but in a few days they were returned to me, when i inquired of the lord, and the lord said thus unto me: [5] _revelation, given to joseph smith, jun., informing him of the alteration of the manuscript of the fore part of the book of mormon._ [6] 1. now, behold, i say unto you, that because you delivered up those writings which you had power given unto you to translate by the means of the {24} urim and thummim, into the hands of a wicked man, you have lost them. 2. and you also lost your gift at the same time, and your mind became darkened. 3. nevertheless, it is now restored unto you again; therefore see that you are faithful and continue on unto the finishing of the remainder of the work of translation as you have begun; 4. do not run faster, or labor more than you have strength and means provided to enable you to translate; but be diligent unto the end: 5. pray always that you may come off conqueror: yea, that you may conquer satan, and that you may escape the hands of the servants of satan that do uphold his work. 6. behold, they have sought to destroy you; yea, even the man in whom you have trusted has sought to destroy you. 7. and for this cause i said that he is a wicked man, for he has sought to take away the things wherewith you have been entrusted; and he has also sought to destroy your gift; 8. and because you have delivered the writings into his hands, behold wicked men have taken them from you: 9. therefore, you have delivered them up, yea, that which was sacred, unto wickedness. 10. and, behold, satan hath put it into their hearts to alter the words which you have caused to be written, or which you have translated, which have gone out of your hands. 11. and behold, i say unto you, that because they have altered the words, they read contrary from that which you translated and caused to be written; 12. and, on this wise, the devil has sought to lay a cunning plan, that he may destroy this work; 13. for he hath put it into their hearts to do this, that by lying they may say they have caught you in the words which you have pretended to translate. 14. verily, i say unto you, that i will not suffer that satan shall accomplish his evil design in this thing. 15. for, behold, he has put it into their hearts to get thee to tempt the lord thy god in asking to translate it over again; 16. and then, behold, they say and think in their hearts, we will see if god has given him power to translate; if so, he will also give him power again; 17. and if god giveth him power again, or if he translates again, or, in other words, if he bringeth forth the same words, behold, we have the same with us, and we have altered them: 18. therefore, they will not agree, and we will say that he has lied in his words, and that he has no gift, and that he has no power: {25} 19. therefore we will destroy him, and also the work, and we will do this that we may not be ashamed in the end, and that we may get glory of the world. 20. verily, verily, i say unto you, that satan has great hold upon their hearts; he stirreth them up to iniquity against that which is good, 21. and their hearts are corrupt, and full of wickedness and abominations, and they love darkness rather than light, because their deeds are evil: therefore they will not ask of me. 22. satan stirreth them up, that he may lead their souls to destruction. 23. and thus he has laid a cunning plan, thinking to destroy the work of god; but i will require this at their hands, and it shall turn to their shame and condemnation in the day of judgment. 24. yea, he stirreth up their hearts to anger against this work; 25. yea, he saith unto them, deceive and lie in wait to catch, that ye may destroy--behold, this is no harm; and thus he flattereth them, and telleth them that it is no sin to lie, that they may catch a man in a lie, that they may destroy him; 26. and thus he flattereth them, and leadeth them along until he draggeth their souls down to hell; and thus he causeth them to catch themselves in their own snare; 27. and thus he goeth up and down, to and fro in the earth, seeking to destroy the souls of men. 28. verily, verily, i say unto you, woe be unto him that lieth to deceive, because he supposeth that another lieth to deceive, for such are not exempt from the justice of god. 29. now, behold, they have altered these words, because satan saith unto them, he hath deceived you, and thus he flattereth them away to do iniquity, to get thee to tempt the lord thy god. 30. behold, i say unto you, that you shall not translate again those words which have gone forth out of your hands; 31. for, behold, they shall not accomplish their evil designs in lying against those words. for, behold, if you should bring forth the same words, they will say that you have lied, and that you have pretended to translate, but that you have contradicted yourself: 32. and, behold they will publish this, and satan will harden the hearts of the people to stir them up to anger against you, that they will not believe my words. 33. thus satan thinketh to overpower your testimony in this generation, that the work may not come forth in this generation; 34. but behold, here is wisdom, and because i show unto you wisdom, and give you commandments concerning these things, what you shall do, show it not unto the world until you have accomplished the work of translation. 35. marvel not that i said unto you, here is wisdom, show it not {26} unto the world, for i said, show it not unto the world, that you may be preserved. 36. behold, i do not say that you shall not show it unto the righteous; 37. but as you cannot always judge the righteous, or as you cannot always tell the wicked from the righteous, therefore i say unto you, hold your peace until i shall see fit to make all things known unto the world concerning the matter. 38. and now, verily, i say unto you, that an account of those things that you have written, which have gone out of your hands, is engraven upon the plates of nephi; 39. yea, and you remember it was said in those writings that a more particular account was given of these things upon the plates of nephi. 40. and now, because the account which is engraven upon the plates of nephi is more particular concerning the things which, in my wisdom, i would bring to the knowledge of the people in this account; 41. therefore, you shall translate the engravings which are on the plates of nephi, down even till you come to the reign of king benjamin, or until you come to that which you have translated, which you have retained. 42. and behold, you shall publish it as the record of nephi, and thus i will confound those who have altered my words. 43. i will not suffer that they shall destroy my work; yea, i will show unto them that my wisdom is greater than the cunning of the devil. 44. behold, they have only got a part or an abridgment of the account of nephi. 45. behold, there are many things engraven upon the plates of nephi which do throw greater views upon my gospel; therefore, it is wisdom in me that you should translate this first part of the engravings of nephi, and send forth in this work. 46. and behold, all the remainder of this work does contain all those parts of my gospel which my holy prophets, yea, and also my disciples, desired in their prayers should come forth unto this people. 47. and i said unto them, that it should be granted unto them according to their faith in their prayers; 48. yea, and this was their faith, that my gospel, which i gave unto them, that they might preach in their days, might come unto their brethren the lamanites, and also all that had become lamanites, because of their dissensions. 49. now, this is not all--their faith in their prayers was, that this gospel should be made known also, if it were possible, that other nations should possess this land; {27} 50. and thus they did leave a blessing upon this land in their prayers, that whosoever should believe in this gospel in this land, might have eternal life; 51. yea, that it might be free unto all of whatsoever nation, kindred, tongue, or people they may be. 52. and now, behold, according to their faith in their prayers will i bring this part of my gospel to the knowledge of my people. behold, i do not bring it to destroy that which they have received, but to build it up. 53. and for this cause have i said, if this generation harden not their hearts, i will establish my church among them. 54. now i do not say this to destroy my church, but i say this to build up my church; 55. therefore, whosoever belongeth to my church need not fear, for such shall inherit the kingdom of heaven; 56. but it is they who do not fear me, neither keep my commandments, but build up churches unto themselves to get gain, yea, and all those that do wickedly and build up the kingdom of the devil; yea, verily, verily, i say unto you, that it is they that i will disturb, and cause to tremble and shake to the center. 57. behold, i am jesus christ, the son of god. i came unto my own, and my own received me not. 58. i am the light which shineth in darkness, and the darkness comprehendeth it not. 59. i am he who said, other sheep have i which are not of this fold, unto my disciples, and many there were that understood me not. 60. and i will show unto this people that i had other sheep, and that they were a branch of the house of jacob; 61. and i will bring to light their marvelous works, which they did in my name; 62. yea, and i will also bring to light my gospel which was ministered unto them, and, behold, they shall not deny that which you have received, but they shall build it up, and shall bring to light the true points of my doctrine, yea, and the only doctrine which is in me; 63. and this i do that i may establish my gospel, that there may not be so much contention; yea, satan doth stir up the hearts of the people to contention concerning the points of my doctrine; and in these things they do err, for they do wrest the scriptures and do not understand them; 64. therefore, i will unfold unto them this great mystery; 65. for, behold, i will gather them as a hen gathereth her chickens under her wings, if they will not harden their hearts. 66. yea, if they will come, they may, and partake of the waters of life freely. {28} 67. behold, this is my doctrine: whosoever repenteth and cometh unto me, the same is my church. 68. whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my church. 69. and now, behold, whosoever is of my church, and endureth of my church to the end, him will i establish upon my rock, and the gates of hell shall not prevail against him. 70. and now, remember the words of him who is the life and light of the world, your redeemer, your lord and your god. amen. [sidenote: interval in the work of translation.] i did not, however, go immediately to translating, but went to laboring with my hands upon a small farm which i had purchased of my wife's father, in order to provide for my family. in the month of february, 1829, my father came to visit us, at which time i received the following revelation for him: _revelation to joseph smith, sen., given february, 1829._ [7] 1. now behold, a marvelous work is about to come forth among the children of men; 2. therefore, o ye that embark in the service of god, see that ye serve him with all your heart, might, mind and strength, that ye may stand blameless before god at the last day; 3. therefore, if ye have desires to serve god, ye are called to the work, 4. for behold the field is white already to harvest, and lo, he that thrusteth in his sickle with his might, the same layeth up in store that he perisheth not, but bringeth salvation to his soul; 5. and faith, hope, charity and love, with an eye single to the glory of god, qualify him for the work. 6. remember faith, virtue, knowledge, temperance, patience, brotherly kindness, godliness, charity, humility, diligence. 7. ask, and ye shall receive, knock and it shall be opened unto you. amen. [sidenote: three witnesses promised.] the following i applied for and obtained, at the request of the aforementioned martin harris: _revelation, given march, 1829._ [8] 1. behold, i say unto you, that as my servant martin harris has {29} desired a witness at my hand, that you, my servant joseph smith, jun., have got the plates of which you have testified and borne record that you have received of me; 2. and now, behold, this shall you say unto him, he who spake unto you, said unto you, i, the lord, am god, and have given these things unto you, my servant joseph smith, jun., and have commanded you that you should stand as a witness of these things, 3. and i have caused you that you should enter into a covenant with me, that you should not show them except to those persons to whom i commanded you; and you have no power over them except i grant it unto you. 4. and you have a gift to translate the plates; and this is the first gift that i bestowed upon you, and i have commanded that you should pretend to no other gift, until my purpose is fulfilled in this; for i will grant unto you no other gift until it is finished. 5. verily, i say unto you, that woe shall come unto the inhabitants of the earth if they will not hearken unto my words; 6. for hereafter you shall be ordained and go forth and deliver my words unto the children of men. 7. behold, if they will not believe my words, they would not believe you, my servant joseph, if it were possible that you should show them all these things which i have committed unto you. 8. oh, this unbelieving and stiffnecked generation, mine anger is kindled against them! 9. behold, verily i say unto you, i have reserved those things which i have entrusted unto you, my servant joseph, for a wise purpose in me, and it shall be made known unto future generations; 10. but this generation shall have my word through you; 11. and in addition to your testimony, the testimony of three of my servants, whom i shall call and ordain, unto whom i will show these things, and they shall go forth with my words that are given through you: 12. yea, they shall know of a surety that these things are true, for from heaven will i declare it unto them. 13. i will give them power that they may behold and view these things as they are; 14. and to none else will i grant this power, to receive this same testimony among this generation, in this the beginning of the rising up and the coming forth of my church out of the wilderness; clear as the moon, and fair as the sun, and terrible as an army with banners. 15. and the testimony of three witnesses will i send forth of my word; 16. and behold, whosoever believeth on my words, them will i visit with the manifestation of my spirit, and they shall be born of me, even of water and of the spirit. {30} 17. and you must wait yet a little while, for ye are not yet ordained; 18. and their testimony shall also go forth unto the condemnation of this generation if they harden their hearts against them; 19. for a desolating scourge shall go forth among the inhabitants of the earth, and shall continue to be poured out from time to time, if they repent not until the earth is empty, and the inhabitants thereof are consumed away and utterly destroyed by the brightness of my coming. 20. behold, i tell you these things, even as i also told the people of the destruction of jerusalem, and my word shall be verified at this time as it hath hitherto been verified. 21. and now i command you, my servant joseph, to repent and walk more uprightly before me, and to yield to the persuasions of men no more; 22. and that you be firm in keeping the commandments wherewith i have commanded you, and if you do this, behold i grant unto you eternal life, even if you should be slain. 23. and now, again, i speak unto you, my servant joseph concerning the man that desires the witness. 24. behold, i say unto him, he exalts himself and does not humble himself sufficiently before me; but if he will bow down before me, and humble himself in mighty prayer and faith, in the sincerity of his heart, then will i grant unto him a view of the things which he desires to see. 25. and then he shall say unto the people of this generation, behold, i have seen the things which the lord hath shown unto joseph smith, jun., and i know of a surety that they are true for i have seen them, for they have been shown unto me by the power of god and not of man. 26. and i, the lord, commanded him, my servant martin harris, that he shall say no more unto them concerning these things, except he shall say, i have seen them, and they have been shown unto me by the power of god, and these are the words which he shall say; 27. but if he deny this, he will break the covenant which he has before covenanted with me, and behold he is condemned. 28. and now, except he humble himself and acknowledge unto me the things that he has done which are wrong, and covenant with me that he will keep my commandments, and exercise faith in me, behold, i say unto him, he shall have no such views, for i will grant unto him no views of the things of which i have spoken. 29. and if this be the case, i command you, my servant joseph that you shall say unto him, that he shall do no more, nor trouble me any more concerning this matter. 30. and if this be the case, behold, i say unto thee joseph, when {31} thou hast translated a few more pages, thou shalt stop for a season, even until i command thee again; then thou mayest translate again. 31. and except thou do this, behold, thou shalt have no more gift, and i will take away the things which i have entrusted with thee. 32. and now, because i forsee the lying in wait to destroy thee, yea, i forsee that if my servant martin harris humbleth not himself, and receive a witness from my hand, that he will fall into transgression; 33. and there are many that lie in wait to destroy thee from off the face of the earth, and for this cause, that thy days may be prolonged, i have given unto thee these commandments; 34. yea, for this cause i have said, stop and stand still until i command thee, and i will provide means whereby thou mayest accomplish the thing which i have commanded thee. 35. and if thou art faithful in keeping my commandments, thou shalt be lifted up at the last day. amen. footnotes 1. see footnote page 2. 2. martin harris, who subsequently became one of the three witnesses to the book of mormon, was born in east-town, saratoga county, new york, on the 18th of may, 1783. when in his ninth year his father moved with his family into palmyra, wayne county, so that man and boy martin harris had lived in palmyra some thirty-six years. he had amassed a considerable property in lands, and had established a reputation for business reliability. 3. in a letter to e. d. howe, of painesville, ohio, who published a book against the church in 1834, professor anthon acknowledged the visit of martin harris to him and the presentation of the characters in question. he states, however, that harris, whom he describes as "a plain, apparently simple-hearted farmer," presented him with a note from dr. samuel l. mitchell, of new york, requesting him (anthon) to decipher, if possible, a paper which the "farmer" would hand to him. the call on dr. mitchell, alluded to in martin harris' statement above, must, therefore, have referred to a second visit to dr. mitchell, after his adventure with professor anthon. the latter's communication to howe bears the date of february 17th, 1834, and is published in _extenso_ in smucker's _history of the mormons_, pp. 37-39. 4. doctrine and covenants, sec. 3. 5. this revelation, which appears as section 10 in the doctrine and covenants is there dated may, 1829. this is clearly an error. the prophet's words in the text above can lead to but one conclusion, namely, that this was the first revelation he received after the plates and the urim and thummim were finally restored to him and this, he says, was only "a few days" after he had received the previous revelation, which, indeed, refers to the same subject as this one. the latter was, therefore, in all probability, received in august or september, 1828. 6. doctrine and covenants, sec. 10. 7. doctrine and covenants, sec. 4. 8. doctrine and covenants, sec. 5. {32} chapter iv. oliver cowdery becomes the prophet's scribe--the translation of the plates continued. [sidenote: oliver cowdery.] on the 5th day of april, 1829, oliver cowdery [1] came to my house, until which time i had never seen him. he stated to me that having been teaching school in the neighborhood where my father resided, and my father being one of those who sent to the school, he went to board for a season at his house, and while there the family related to him the circumstance of my having received the plates, and accordingly he had come to make inquiries of me. [2] two days after the arrival of mr. cowdery (being the 7th of april) [3] i {33} commenced to translate the book of mormon, and he began to write for me, which having continued for some time, i inquired of the lord through the urim and thummim, and obtained the following: _revelation given april, 1829, to oliver cowdery and joseph smith, jun._ [4] 1. a great and marvelous work is about to come forth unto the children of men. 2. behold, i am god, and give heed unto my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my words. 3. behold, the field is white already to harvest, therefore, whoso desireth to reap, let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of god; 4. yea, whosoever will thrust in his sickle and reap, the same is called of god; 5. therefore, if you will ask of me you shall receive; if you will knock it shall be opened unto you. 6. now, as you have asked, behold, i say unto you, keep my commandments, and seek to bring forth and establish the cause of zion; 7. seek not for riches but for wisdom, and behold, the mysteries of god shall be unfolded unto you, and then shall you be made rich. behold, he that hath eternal life is rich. 8. verily, verily, i say unto you, even as you desire of me, so it shall be unto you; and if you desire, you shall be the means of doing much good in this generation. 9. say nothing but repentance unto this generation: keep my commandments, and assist to bring forth my work, according to my commandments, and you shall be blessed. 10. behold thou hast a gift, and blessed art thou because of thy gift. remember it is sacred and cometh from above: 11. and if thou wilt inquire, thou shalt know mysteries which are great and marvelous: therefore thou shalt exercise thy gift, that thou mayest find out mysteries, that thou mayest bring many to the knowledge of the truth; yea, convince them of the error of their ways. 12. make not thy gift known unto any, save it be those who are of thy faith. trifle not with sacred things. 13. if thou wilt do good, yea, and hold out faithful to the end, thou shalt be saved in the kingdom of god, which is the greatest of all the gifts of god; for there is no gift greater than the gift of salvation. {34} 14. verily, verily, i say unto thee, blessed art thou for what thou hast done, for thou hast inquired of me, and behold, as often as thou hast inquired, thou hast received instruction of my spirit. if it had not been so, thou wouldst not have come to the place where thou art at this time. 15. behold, thou knowest that thou hast inquired of me, and i did enlighten thy mind; and now i tell thee these things, that thou mayest know that thou hast been enlightened by the spirit of truth; 16. yea, i tell thee, that thou mayest know that there is none else save god that knowest thy thoughts and the intents of thy heart. 17. i tell thee these things as a witness unto thee that the words of the work which thou hast been writing are true. 18. therefore be diligent, stand by my servant joseph faithfully, in whatsoever difficult circumstances he may be for the word's sake. 19. admonish him in his faults and also receive admonition from him. be patient; be sober; be temperate; have patience, faith, hope and charity. 20. behold, thou art oliver, and i have spoken unto thee because of thy desire; therefore, treasure up these words in thy heart. be faithful and diligent in keeping the commandments of god, and i will encircle thee in the arms of my love. 21. behold, i am jesus christ, the son of god. i am the same that came unto my own, and my own received me not. i am the light which shineth in darkness, and the darkness comprehendeth it not. 22. verily, verily, i say unto you, if you desire a further witness, cast your mind upon the night that you cried unto me in your heart, that you might know concerning the truth of these things. 23. did i not speak peace to your mind concerning the matter? what greater witness can you have than from god? 24. and now, behold, you have received a witness, for if i have told you things which no man knoweth, have you not received a witness? 25. and, behold, i grant unto you a gift, if you desire of me, to translate even as my servant joseph. 26. verily, verily, i say unto you, that there are records which contain much of my gospel, which have been kept back because of the wickedness of the people; 27. and now i command you, that if you have good desires--a desire to lay up treasures for yourself in heaven--then shall you assist in bringing to light, with your gift, those parts of my scriptures which have been hidden because of iniquity. 28. and now, behold, i give unto you, and also unto my servant joseph, the keys of this gift, which shall bring to light this ministry; and in the mouth of two or three witnesses shall every word be established. {35} 29. verily, verily, i say unto you, if they reject my words, and this part of my gospel and ministry, blessed are ye, for they can do no more unto you than unto me; 30. and even if they do unto you, even as they have done unto me, blessed are ye, for you shall dwell with me in glory; 31. but if they reject not my words, which shall be established by the testimony which shall be given, blessed are they, and then shall ye have joy in the fruit of your labors. 32. verily, verily, i say unto you, as i said unto my disciples, where two or three are gathered together in my name, as touching one thing, behold, there will i be in the midst of them: even so am i in the midst of you. 33. fear not to do good, my sons, for whatsoever ye sow, that shall ye also reap; therefore, if ye sow good ye shall also reap good for your reward. 34. therefore, fear not, little flock, do good; let earth and hell combine against you, for if ye are built upon my rock, they cannot prevail. 35. behold, i do not condemn you; go your ways and sin no more; perform with soberness the work which i have commanded you. 36. look unto me in every thought; doubt not; fear not; 37. behold the wounds which pierced my side, and also the prints of the nails in my hands and feet; be faithful, keep my commandments, and ye shall inherit the kingdom of heaven. amen. [sidenote: witness of the spirit to cowdery.] after we had received this revelation, oliver cowdery stated to me that after he had gone to my father's to board, and after the family had communicated to him concerning my having obtained the plates, that one night after he had retired to bed he called upon the lord to know if these things were so, and the lord manifested to him that they were true, but he had kept the circumstance entirely secret, and had mentioned it to no one; so that after this revelation was given, he knew that the work was true, because no being living knew of the thing alluded to in the revelation, but god and himself. [sidenote: the mission of john the apostle.] during the month of april i continued to translate, and he to write, with little cessation, during which time we received several revelations. a difference of opinion arising between us about the account of john the apostle, mentioned in the {36} new testament, [5] as to whether he died or continued to live, we mutually agreed to settle it by the urim and thummim and the following is the word which we received: _revelation, given to joseph smith, jun., and oliver cowdery, in harmony, pennsylvania, april, 1829, when they desired to know whether john, the beloved disciple, tarried on earth or died. translated from parchment, written and hid up by himself._ [6] 1. and the lord said unto me: john, my beloved, what desirest thou? for if you shall ask what you will, it shall be granted unto you. 2. and i said unto him, lord, give unto me power over death, that i may live and bring souls unto thee. 3. and the lord said unto me, verily, verily, i say unto thee, because thou desirest this, thou shalt tarry until i come in my glory, and shall prophesy before nations, kindreds, tongues and people. 4. and for this cause the lord said unto peter: if i will that he tarry till i come, what is that to thee? for he desired of me that he might bring souls unto me, but thou desiredst that thou mightest speedily come unto me in my kingdom. 5. i say unto thee, peter, this was a good desire, but my beloved has desired that he might do more, or a greater work yet among men than what he has before done; 6. yea, he has undertaken a greater work, therefore i will make him as flaming fire and a ministering angel; he shall minister for those who shall be heirs of salvation who dwell on the earth. 7. and i will make thee to minister for him and for thy brother james; and unto you three i will give this power and the keys of this ministry until i come. 8. verily, i say unto you, ye shall both have according to your desires, for ye both joy in that which ye have desired. [sidenote: oliver desires to translate.] whilst continuing the work of translation, during the month of april, oliver cowdery became exceedingly anxious to have the power to translate bestowed upon him, and in relation to this desire the following revelations were obtained: _revelation, given april, 1829._ [7] 1. oliver cowdery, verily, verily, i say unto you, that assuredly as the lord liveth, who is your god and your redeemer, even so surely {37} shall you receive a knowledge of whatsoever things you shall ask in faith, with an honest heart, believing that you shall receive a knowledge concerning the engravings of old records, which are ancient, which contain those parts of my scripture of which have been spoken by the manifestation of my spirit; 2. yea, behold, i will tell you in your mind and in your heart, by the holy ghost which shall come upon you, and which shall dwell in your heart. 3. now, behold, this is the spirit of revelation; behold, this is the spirit by which moses brought the children of israel through the red sea on dry ground; 4. therefore this is thy gift, apply unto it, and blessed art thou, for it shall deliver you out of the hands of your enemies, when, if it were not so they would slay you and bring your soul to destruction. 5. oh, remember these words and keep my commandments. remember, this is your gift. 6. now this is not all thy gift; for you have another gift, which is the gift of aaron: behold, it has told you many things; 7. behold, there is no other power, save the power of god, that can cause this gift of aaron to be with you; 8. therefore doubt not, for it is the gift of god, and you shall hold it in your hands, and do marvelous works; and no power shall be able to take it away out of your hands, for it is the work of god. 9. and, therefore, whatsoever you shall ask me to tell you, by that means, that will i grant unto you, and you shall have knowledge concerning it: 10. remember that without faith you can do nothing, therefore ask in faith. trifle not with these things; do not ask for that which you ought not: 11. ask that you may know the mysteries of god, and that you may translate and receive knowledge from all those ancient records which have been hid up, that are sacred; and according to your faith shall it be done unto you. 12. behold, it is i that have spoken it; and i am the same that spake unto you from the beginning. amen. _revelation, given to oliver cowdery, april, 1829._ [8] 1. behold, i say unto you, my son, that because you did not translate according to that which you desired of me, and did commence again to write for my servant, joseph smith, jun., even so i would {38} that ye should continue until you have finished this record, which i have entrusted unto him: 2. and then, behold, other records have i, that i will give unto you power that you may assist to translate. 3. be patient, my son, for it is wisdom in me, and it is not expedient that you should translate at this present time. 4. behold, the work which you are called to do, is to write for my servant joseph; 5. and, behold, it is because that you did not continue as you commenced, when you began to translate, that i have taken away this privilege from you. 6. do not murmur, my son, for it is wisdom in me that i have dealt with you after this manner. 7. behold, you have not understood; you have supposed that i would give it unto you, when you took no thought, save it was to ask me. 8. but, behold, i say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right i will cause that your bosom shall burn within you; therefore, you shall feel that it is right; 9. but if it be not right, you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong: therefore, you cannot write that which is sacred, save it be given you from me. 10. now if you had known this, you could have translated; nevertheless, it is not expedient that you should translate now. 11. behold, it was expedient when you commenced; but you feared, and the time is past, and it is not expedient now; 12. for, do you not behold that i have given unto my servant joseph sufficient strength, whereby it is made up? and neither of you have i condemned. 13. do this thing which i have commanded you, and you shall prosper. be faithful, and yield to no temptation. 14. stand fast in the work wherewith i have called you, and a hair of your head shall not be lost, and you shall be lifted up at the last day. amen. footnotes 1. oliver cowdery was born in the town of wells, rutland county, vermont, oct. 3, 1806. he married elizabeth ann whitmer, in kaw township, jackson county, missouri, dec. 18, 1832. she was born in fayette, seneca county, new york, january 22, 1815. 2. previous to joining the prophet joseph smith, oliver cowdery had met david whitmer at palmyra, and conversed with him concerning the rumors rife in that vicinity about the finding of the book of mormon plates. this chance meeting resulted in a friendship between the young men, and finally when cowdery determined to visit the prophet in harmony, he went _via_ the whitmer residence, at fayette, which was near the town of waterloo, at the head of seneca lake, seneca county, new york; and promised his friend david whitmer that after visiting the prophet he would write him his impressions as to the truth or untruth of joseph smith's having an ancient record. (see statement of david whitmer in _kansas city journal_, june 5th, 1886; also statement of the same to orson pratt and joseph f. smith, in 1878. _millennial star_, vol. 11, pp. 769-774.) 3. this date, 7th of april, and the one above, 5th of april, 1829, in the history of joseph smith, published in the _millennial star_, are given as the 15th and 17th of april, respectively. the dates in the star, however, are typographical errors, as in the original ms of the history the dates are as given in the text. see also cowdery's letters to w. w. phelps, published in _messenger and advocate_, 1834, where the dates are also given as in the text above--5th and 7th of april. 4. doctrine and covenants, section 6. 5. st. john, chap. 21, verse 22. 6. doctrine and covenants, sec. 7. 7. doctrine and covenants, sec. 8. 8. doctrine and covenants, sec. 9. {39} chapter v. restoration of the aaronic priesthood--first baptisms. [sidenote: the aaronic priesthood restored.] we still continued the work of translation, when, in the ensuing month (may, 1829), we on a certain day went into the woods to pray and inquire of the lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates. while we were thus employed, praying and calling upon the lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying: upon you my fellow servants, in the name of messiah i confer the priesthood of aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of levi do offer again an offering unto the lord in righteousness. [1] [sidenote: limitations of the aaronic priesthood.] he said this aaronic priesthood had not the power of laying on hands for the gift of the holy ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that i should baptize oliver cowdery, and afterwards that he should baptize me. accordingly we went and were baptized. i baptized him first, and afterwards he baptized me, after which i laid my hands upon his head and ordained him to the aaronic priesthood, and afterwards he {40} laid his hands on me and ordained me to the same priesthood--for so we were commanded. [sidenote: john the baptist, may 15, 1829.] the messenger who visited us on this occasion, and conferred this priesthood upon us, said that his name was john, the same that is called john the baptist in the new testament, and that he acted under the direction of peter, james and john who held the keys of the priesthood of melchizedek, which priesthood he said would in due time be conferred on us, [2] and that i should be called the first elder of the {41} church, and he (oliver cowdery) the second. it was on the 15th day of may, 1829, that we were ordained under the hand of this messenger and baptized. {42} [sidenote: outpourings of the spirit.] immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our heavenly father. no sooner had i baptized oliver cowdery, than the holy ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. and again, so soon as i had been baptized by him, i also had the spirit of prophecy, when, standing up, i prophesied concerning the rise of this church, and many other things connected with the church, and this generation of the children of men. we were filled with the holy ghost, and rejoiced in the god of our salvation. [3] [sidenote: ordination and baptism kept secret.] {43} our minds being now enlightened, we began to have the scriptures laid open to our understandings, and the true meaning and intention of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of. in the meantime we were forced to keep secret the circumstances of having received the priesthood and our having been baptized, owing to a {44} spirit of persecution which had already manifested itself in the neighborhood. we had been threatened with being mobbed from time to time, and this, too, by professors of religion. and their intentions of mobbing us were only counteracted by the influence of my wife's father's family (under divine providence), who had become very friendly to me, and who were opposed to mobs, and were willing that i should be allowed to continue the work of translation without interruption; and therefore offered and promised us protection from all unlawful proceedings as far as in them lay. [sidenote: conversion of samuel h. smith.] after a few days, however, feeling it to be our duty, we commenced to reason out of the scriptures with our acquaintances and friends, as we happened to meet with them. about this time my brother samuel h. smith [4] came to visit us. we informed him of what the lord was about to do for the children of men, and began to reason with him out of the bible. we also showed him that part of the work which we had translated, and labored to persuade him concerning the gospel of jesus christ, which was now about to be revealed in its fulness. he was not, however, very easily persuaded of these things, but after much inquiry and explanation he retired to the woods, in order that by secret and fervent prayer he might obtain of a merciful god wisdom to enable him to judge for himself. the result was that he obtained revelation for himself sufficient to convince him of the truth of our assertions to him; and on the twenty-fifth day of that same month in which we had been baptized and ordained, oliver cowdery baptized him; and he returned to his father's house, greatly glorifying and praising god, being filled with the holy spirit. [sidenote: hyrum smith's inquiry.] not many days afterwards, my brother hyrum smith [5] {45} came to us to inquire concerning these things, when at his earnest request, i inquired of the lord through the urim and thummim, and received for him the following: _revelation, given to hyrum smith, harmony, susquehanna county, pennsylvania, may, 1829._ [6] 1. a great and marvelous work is about to come forth among the children of men. 2. behold, i am god; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my word. 3. behold the field is white already to harvest, therefore, who desireth to reap let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of god; 4. yea, whosoever will thrust in his sickle and reap, the same is called of god; 5. therefore, if you will ask me, you shall receive; if you will knock, it shall be opened unto you. 6. now, as you have asked, behold, i say unto you, keep my commandments, and seek to bring forth and establish the cause of zion. 7. seek not for riches but for wisdom; and, behold, the mysteries of god shall be unfolded unto you, and then shall you be made rich: behold, he that hath eternal life is rich. 8. verily, verily, i say unto you, even as you desire of me, so it shall be done unto you; and, if you desire, you shall be the means of doing much good in this generation. 9. say nothing but repentance unto this generation. keep my commandments, and assist to bring forth my work, according to my commandments, and you shall be blessed. 10. behold, thou hast a gift, or thou shalt have a gift if thou wilt desire of me in faith, with an honest heart, believing in the power of jesus christ, or in my power which speaketh unto thee. 11. for, behold, it is i that speak; behold i am the light which shineth in darkness, and by my power i give these words unto thee. 12. and now, verily, verily, i say unto thee, put your trust in that spirit which leadeth to do good: yea, to do justly, to walk humbly, to judge righteously, and this is my spirit. 13. verily, verily, i say unto you, i will impart unto you my spirit, which shall enlighten your mind, which shall fill your soul with joy, {46} 14. and then shall ye know, or by this shall you know, all things whatsoever you desire of me, which are pertaining unto things of righteousness, in faith believing in me that you shall receive. 15. behold, i command you that you need not suppose that you are called to preach until you are called: 16. wait a little longer, until you shall have my word, my rock, my church, and my gospel, that you may know of a surety my doctrine. 17. and then, behold, according to your desires, yea, even according to your faith, shall it be done unto you. 18. keep my commandments, hold your peace, appeal unto my spirit; 19. yea, cleave unto me with all your heart, that you may assist in bringing to light those things of which have been spoken--yea, the translation of my work; be patient until you shall accomplish it. 20. behold, this is your work, to keep my commandments, yea, with all your might, mind and strength; 21. seek not to declare my word, but first seek to obtain my word, and then shall your tongue be loosed; then, if you desire, you shall have my spirit and my word, yea, the power of god unto the convincing of men. 22. but now hold your peace, study my word which hath gone forth among the children of men, and also study my word which shall come forth among the children of men, or that which is now translating, yea, until you have obtained all which i shall grant unto the children of men in this generation, and then shall all things be added thereto. 23. behold, thou art hyrum, my son; seek the kingdom of god, and all things shall be added according to that which is just. 24. build upon my rock, which is my gospel; 25. deny not the spirit of revelation, nor the spirit of prophecy, for woe unto him that denieth these things; 26. therefore, treasure up in your heart until the time which is in my wisdom that you shall go forth. 27. behold, i speak unto all who have good desires, and have thrust in their sickle to reap. 28. behold, i am jesus christ, the son of god. i am the life and the light of the world. 29. i am the same who came unto my own and my own received me not; 30. but verily, verily, i say unto you, that as many as receive me, to them will i give power to become the sons of god, even to them that believe on my name. amen. {47} [sidenote: assistance from joseph knight, sen.] about the same time an old gentleman came to visit us of whose name i wish to make honorable mention--mr. joseph knight, sen., [7] of colesville, broome county, new york, who, having heard of the manner in which we were occupying our time, very kindly and considerately brought us a quantity of provisions, in order that we might not be interrupted in the work of translation by the want of such necessaries of life; and i would just mention here, as in duty bound, that he several times brought us supplies, a distance of at least thirty miles, which enabled us to continue the work when otherwise we must have relinquished it for a season. {48} being very anxious to know his duty as to this work, i inquired of the lord for him, and obtained the following: _revelation, given to joseph smith, sen., at harmony, susquehanna county, pennsylvania, may, 1829._ [8] 1. a great and marvelous work is about to come forth among the children of men. 2. behold, i am god; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore, give heed unto my word. 3. behold, the field is white already to harvest, therefore, whoso desireth to reap, let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of god. 4. yea, whosoever will thrust in his sickle and reap, the same is called of god. 5. therefore if you will ask of me, you shall receive; if you will knock it shall be opened unto you. 6. now, as you have asked, behold, i say unto you, keep my commandments, and seek to bring forth and establish the cause of zion. 7. behold, i speak unto you, and also to all those who have desires to bring forth and establish this work; 8. and no one can assist in this work, except he shall be humble and full of love, having faith, hope, and charity, being temperate in all things, whatsoever shall be entrusted to his care. 9. behold, i am the light and the life of the world, that speak these words, therefore give heed with your might, and then you are called. amen. [sidenote: the prophet's removal to fayette.] shortly after commencing to translate, i became acquainted with mr. peter whitmer, [9] of fayette, seneca county, new york, and also with some of his family. in the beginning of the month of june, his son, david whitmer, [10] came to the place {49} where we were residing, and brought with him a two-horse wagon, for the purpose of having us accompany him to his father's place, and there remain until we should finish the work. it was arranged that we should have our board free of charge, and the assistance of one of his brothers to write for me, and also his own assistance when convenient. having much need of such timely aid in an undertaking so arduous, and being informed that the people in the neighborhood of the whitmers were anxiously awaiting the opportunity to inquire into these things, we accepted the invitation, and accompanied mr. whitmer to his father's house, and there resided until the translation was finished and the copyright secured. upon our arrival, we found mr. whitmer's family very anxious concerning the work, and very friendly toward ourselves. they continued so, boarded and lodged us according to arrangements; and john whitmer, [11] in particular, assisted us very much in writing during the remainder of the work. [sidenote: david, john and peter whitmer, jun., as assistants.] in the meantime, david, john and peter whitmer, jun., [12] became our zealous friends and assistants in the work; and being anxious to know their respective duties, and having desired with much earnestness that i should inquire of the lord concerning them, i did so, through the means of the urim and thummim, and obtained for them in succession the following revelations: _revelation, given to david whitmer, at fayette, seneca county, new york, june, 1829._ [13] 1. a great and marvelous work is about to come forth unto the children of men. 2. behold, i am god; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my word. {50} 3. behold, the field is white already to harvest, therefore whoso desireth to reap, let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of god; 4. yea, whosoever will thrust in his sickle and reap, the same is called of god; 5. therefore, if you will ask of me you shall receive; if you will knock, it shall be opened unto you. 6. seek to bring forth and establish my zion. keep my commandments in all things; 7. and if you keep my commandments and endure to the end, you shall have eternal life, which gift is the greatest of all the gifts of god. 8. and it shall come to pass, that if you shall ask the father in my name, in faith believing, you shall receive the holy ghost, which giveth utterance, that you may stand as a witness of the things of which you shall both hear and see, and also that you may declare repentance unto this generation. 9. behold, i am jesus christ, the son of the living god, who created the heavens and the earth; a light which cannot be hid in darkness. 10. wherefore i must bring forth the fulness of my gospel from the gentiles unto the house of israel. 11. and behold, thou art david, and thou art called to assist; which thing if ye do, and are faithful, ye shall be blessed both spiritually and temporally, and great shall be your reward. amen. _revelation given to john whitmer, june, 1829._ [14] 1. hearken, my servant john, and listen to the words of jesus christ, your lord and your redeemer, 2. for behold, i speak unto you with sharpness and with power, for mine arm is over all the earth, 3. and i will tell you that which no man knoweth save me and thee alone; 4. for many times you have desired of me to know that which would be of the most worth unto you. 5. behold, blessed are you for this thing, and for speaking my words which i have given you according to my commandments. 6. and now, behold, i say unto you, that the thing which will be of the most worth unto you, will be to declare repentance unto this people, {51} that you may bring souls unto me, that you may rest them in the kingdom of my father. amen. _revelation given to peter whitmer, jun., june, 1829._ [15] 1. harken, my servant peter, and listen to the words of jesus christ, your lord and your redeemer, 2. for behold, i speak unto you with sharpness and with power, for mine arm is over all the earth, 3. and i will tell you that which no man knoweth save me and thee alone; 4. for many times you have desired of me to know that which would be of the most worth unto you. 5. behold, blessed are you for this thing, and for speaking my words which i have given unto you according to my commandments. 6. and now, behold, i say unto you, that the thing which will be of the most worth unto you, will be to declare repentance unto this people, that you may bring souls unto me, that you may rest with them in the kingdom of my father. amen. [sidenote: early baptisms.] we found the people of seneca county in general friendly, and disposed to enquire into the truth of these strange matters which now began to be noised abroad. many opened their houses to us, in order that we might have an opportunity of meeting with our friends for the purpose of instruction and explanation. we met with many from time to time who were willing to hear us, and who desired to find out the truth as it is in christ jesus, and apparently willing to obey the gospel, when once fairly convinced and satisfied in their own minds; and in this same month of june, my brother hyrum smith, david whitmer, and peter whitmer, jun., were baptized in seneca lake, the two former by myself, the latter by oliver cowdery. from this time forth many became believers, and some were baptized whilst we continued to instruct and persuade as many as applied for information. footnotes 1. doctrine and covenants, sec. 13. 2. restoration of the melchizedek priesthood.--the promise to confer upon joseph and oliver the melchizedek priesthood was fulfilled; but as there is no definite account of the event in the history of the prophet joseph, or, for matter of that, in any of our annals, the evidences of the fact of their ordination to the higher or melchizedek priesthood promised them by john the baptist are presented now, together with a consideration of the place where, and the time when the great event occurred. the prophet joseph, in a communication to the church, under date of september 6, 1842, makes undoubted allusion to the restoration of the melchizedek priesthood in the course of an ecstatic review of the great things god had revealed to him. he said: "and again, what do we hear? glad tidings from cumorah. moroni, an angel from heaven, declaring the fulfilment of the prophets--the book to be revealed. a voice of the lord in the wilderness of fayette, seneca county, declaring the three witnesses to bear record of the book. the voice of michael on the banks of the susquehanna, detecting the devil when he appeared as an angel of light. _the voice of peter, james and john in the wilderness between harmony, susquehanna county, and colesville, broome county, on the susquehanna river, declaring themselves as possessing the keys of the kingdom, and of the dispensation of the fulness of times_." (doctrine and covenants, sec. 128:20.) in one of the early revelations given to the prophet joseph, the lord makes most direct reference to the restoration of the higher priesthood through the ministration of peter, james and john. the subject matter of the revelation is the sacrament of the lord's supper; and in the course of it the lord promises to "drink of the fruit of the vine" with his servants on earth to whom the revelation is addressed; "and with moroni, * * * and also michael, or adam, the father of all, * * * and also with _peter, and james, and john, whom i have sent unto you, by whom i have ordained you and confirmed you to be apostles, and special witnesses of my name_, and bear the keys of your ministry, and of the same things which i revealed unto them; unto whom i have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times." (doctrine and covenants, sec. 27). this revelation was given some time early in august, 1830, but only the first four verses were written at that time. the rest of it was written in september of that year. (see chapter 11 of this volume). these two allusions--the one by the prophet and the other by the lord--to the restoration of the melchizedek priesthood not only make clear the fact that the melchizedek priesthood was restored in accordance with the promise of john the baptist when conferring the aaronic priesthood, but they make it possible to fix upon the place where, and approximately the time when, the event occurred. undoubtedly the _place_ where the ordination was performed was on the banks of the susquehanna river, in the wilderness between colesville, in broome county, new york, and harmony, in susquehanna county, pennsylvania; for it is there the prophet says the voice of peter, james and john was heard declaring themselves as "possessing the keys of the kingdom, and of the dispensation of the fulness of times;" for which appearing and declaration there could be no other occasion than the ordination of oliver and joseph to the melchizedek priesthood in fulfilment of the promises made by john the baptist. the _time_ at which the ordination took place was evidently between the 15th of may, 1829, and august, 1830. the last named date is the one under which the lord so definitely referred to the circumstance of having sent peter, james and john to ordain joseph and others to be apostles, even special witnesses of his name, and unto whom he had committed the keys of the kingdom. hence the time of the ordination must have been between those two dates. from information contained in other revelations, however, this period within which the melchizedek priesthood was restored may be considerably reduced. in april, 1830, a revelation was given concerning the organization and government of the church, and in that revelation the lord said: "which commandments [i. e. to organize the church] were given to joseph smith, jr., who was called of god and ordained an apostle of jesus christ to be the first elder of this church; and to oliver cowdery, who was also called of god, an apostle of jesus christ, to be the second elder of this church, and ordained under his hand." (doctrine and covenants, sec. 20:2, 3.) this allusion to the ordination of these men to the apostleship reduces the time of their ordination to the period between the 15th of may, 1829, and april 6, 1830. but the time within which the ordination took place may be still further reduced. in a revelation bearing the date of june, 1829, making known the calling of the twelve apostles in these last days, and addressed to oliver cowdery and david whitmer, the lord said: "i speak unto you, even as unto paul mine apostle, _for you are called even with that same calling with which he was called_." as this could scarcely be said of men who had not been ordained to the same holy apostleship as that held by paul, and consequently to the melchizedek priesthood, the conclusion is reasonable that the ordination promised by john the baptist, doubtless occurred some time between may 15, 1829, and the expiration of the month of june of that same year. that there was a distinct administration of angels in the restoration of the melchizedek priesthood is sustained by the testimony of oliver cowdery. on the occasion of his returning to the church at kanesville, iowa, in the fall of 1848, after an absence of eleven years from the body of the saints, in the course of the public address which he then delivered, he said: "i was present with joseph when an holy angel from god came down from heaven and conferred on us, or restored, the lesser or aaronic priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. _i was also present with joseph when the higher or melchizedek priesthood was conferred by the holy angel from on high_. this priesthood, we then conferred on each other by the will and commandment of god." the authority for the foregoing statement is the report of bishop reuben miller, who was present on the occasion of oliver cowdery's delivering the address from which the above is quoted. bishop miller's notes of cowdery's remarks were published in the _deseret news_ of the 13th of april, 1859. it is to be observed that oliver cowdery, in this quotation, is represented as saying with reference to the restoration of the melchizedek priesthood, that it was by the "holy angel," whereas, according to the statement of the prophet, that priesthood was restored by three angels--peter, james and john. the discrepancy may arise from imperfect recording of oliver's language. in a signed statement which oliver cowdery gave to samuel w. richards, under date of january 13, 1849--the statement has been published a number of times in our church periodicals--being about two months and a half after delivering the address reported by bishop miller, he said: "john the baptist, holding the keys of the aaronic priesthood; peter, james and john, holding the keys of the melchizedek priesthood, have also ministered for those who shall be heirs of salvation, and with these administrations ordained men to the same priesthood. these priesthoods, with their authority, are now, and must continue to be in the body of the church of jesus christ of latter-day saints. * * * accept assurances, dear brother, of the unfeigned prayer of him who, in connection with joseph, the seer, was blessed with the above administrations." [signed] oliver cowdery. 3. it may be well at this point to call attention to the singular and important fact that the prophet, neither in his narrative of the above really great and dramatic event, nor in any of those great visions and revelations which precede or follow it, stops to comment or grow eloquent over the importance of an administration or the grandeur of an occasion. he may never have heard the maxim, "a true tale speeds best being plainly told," but had he heard of it and adopted it as his motto, he could not have followed it more closely than unconsciously he has done in his narrative. he seems to have but one object in view, and that is to get on record the plain truth pertaining to the coming forth of the work of god. oliver cowdery, however, who shared in this ministration of the angel, john the baptist, has left upon record a description of the scene and the impressions it left upon his mind, and which, withal is of such singular beauty and power that i think the history of the event should not go to the world without it. after speaking of his own and the prophet's desire to hear the commandment given, "arise and be baptized," he says: "this was not long desired before it was realized. the lord, who is rich in mercy, and ever willing to answer the consistent prayer of the humble, after we had called upon him in a fervent manner, aside from the abodes of men, condescended to manifest to us his will." on a sudden, as from the midst of eternity, the voice of the redeemer spake peace to us, while the veil was parted and the angel of god came down clothed with glory and delivered the anxiously looked for message, and the keys of the gospel of repentance. "what joy! what wonder! what amazement! while the world was racked and distracted--while millions were groping as the blind for the wall, and while all men were resting upon uncertainty, as a general mass, our eyes beheld--our ears heard. as in the 'blaze of day;' yes, more--above the glitter of the may sunbeam, which then shed its brilliancy over the face of nature! then his voice, though mild, pierced to the center, and his words, 'i am thy fellow-servant,' dispelled every fear. we listened, we gazed, we admired! 'twas the voice of an angel from glory--'twas a message from the most high, and as we heard we rejoiced, while his love enkindled upon our souls, and we were rapt in the vision of the almighty! where was room for doubt? nowhere; uncertainty had fled, doubt had sunk, no more to rise, while fiction and deception had fled forever. but, dear brother, think further, think for a moment what joy filled our hearts and with what surprise we must have bowed, (for who would not have bowed the knee for such a blessing?) when we received under his hands the holy priesthood, as he said, 'upon you my fellow servants, in the name of messiah, i confer this priesthood and this authority, which remain upon earth, that the sons of levi may yet offer an offering unto the lord in righteousness!' "i shall not attempt to paint to you the feelings of this heart, nor the majestic beauty and glory which surrounded us on this occasion; but you will believe me when i say, that earth, nor men, with the eloquence of time, cannot begin to clothe language in as interesting and sublime a manner as this holy personage. no; nor has this earth power to give the joy, to bestow the peace, or comprehend the wisdom which was contained in each sentence as it was delivered by the power of the holy spirit! man may deceive his fellow man; deception may follow deception, and the children of the wicked one may have power to seduce the foolish and untaught, till naught but fiction feeds the many, and the fruit of falsehood carries in its current the giddy to the grave, but one touch with the finger of his love, yes, one ray of glory from the upper world, or one word from the mouth of the savior, from the bosom of eternity, strikes it all into insignificance, and blots it forever from the mind! the assurance that we were in the presence of an angel; the certainty that we heard the voice of jesus, and the truth unsullied as it flowed from a pure personage, dictated by the will of god, is to me, past description, and i shall ever look upon this expression of the savior's goodness with wonder and thanksgiving while i am permitted to tarry, and in those mansions where perfection dwells and sin never comes, i hope to adore in that day which shall never cease."--(_messenger and advocate_, 1834.) 4. samuel h. smith was born in tunbridge, vt., march 13, 1808. he was the fourth son of joseph and lucy smith. 5. hyrum smith was born in tunbridge, vt., february 9, 1800. he was the second son of joseph and lucy smith, and at this time the oldest son living. 6. doctrine and covenants, sec. 11. 7. there is no record in the church annals of the time and place of the birth of joseph knight, sen. he was well advanced in life, however, when the work of god in these last days began to come forth. from the journal of his son, newel knight, it is learned that joseph knight, sen., married polly peck; that he moved into the state of new york and settled on the susquehanna river, near the great bend, in chenango county, in 1809. two years later he removed to colesville, broome county, new york, where he remained nineteen years. "my father," says newel knight in his journal, "owned a farm, a grist mill and carding machine. he was not rich, yet he possessed enough of this world's goods to secure to himself and family, not only the necessaries, but also the comforts of life. his family, consisting of my mother, three sons and four daughters, he reared in a genteel and respectable manner, and gave his children a good, common school education. my father was a sober, honest man, generally respected and beloved by his neighbors and acquaintances. he did not belong to any religious sect, but was a believer in the universalian doctrine." the business in which joseph knight, sen., engaged, made it necessary at times for him to hire men, and the prophet joseph was occasionally employed by him. to the knight family, who were greatly attached to him, the young prophet related many of the things god had revealed respecting the book of mormon, then as yet, to come forth. so far at least was the elder knight taken into the prophet's confidence that he purposely so arranged his affairs as to be at the smith family residence, near manchester, at the time the plates of the book of mormon were given into joseph's possession. mr. knight had driven to the smith residence with a horse and carriage, and in this conveyance, according to the statement of both lucy smith, mother of the prophet, (see lucy smith's _history of the prophet_, ch. 23), and joseph knight, sen., joseph, in company with his wife emma, drove away very early--before daylight--on the morning of september the 22nd. it is presumed, of course, the prophet drove to cumorah, and there received from moroni the plates of the book of mormon, the urim and thummim and breastplate, which were, for some time--excepting the urim and thummim--concealed in the woods. mr. knight remained at the smith residence several days, and was there the day joseph brought home the plates; and in company with joseph smith, sen., and mr. stoal--who was also present at the smith residence in company with mr. knight--went in search of those men who had assailed the prophet while on his way home with the plates, but they did not find them. from joseph's narrative in the text it will be seen that the senior joseph knight's interest in the work continued. 8. doctrine and covenants, sec. 12. 9. peter whitmer, sen., was born april 14, 1773. of the place of his birth there is no record in the church annals, but it was doubtless in the state of pennsylvania. he married mary musselman, who was born 27th of august, 1778; and to them were born eight children. the elder whitmer was a strict presbyterian, and trained his children in that faith. in the early years of the 19th century he moved from the state of pennsylvania to new york, and settled in fayette township, about three miles south of waterloo, where the prophet made his acquaintance. 10. david whitmer was born near harrisburg, pennsylvania, january 7th, 1805, and was the fourth son of peter whitmer, sen., and mary musselman whitmer. 11. john whitmer was born august 27th, 1802. he was the third son of peter whitmer, sen., and mary musselman whitmer. 12. peter whitmer, jun., was born september 27th, 1809, and was the fifth son, but sixth child of mary musselman and peter whitmer, sen. 13. doctrine and covenants, sec. 14. 14. doctrine and covenants, sec. 15. 15. doctrine and covenants, sec. 16. {52} chapter vi. the testimony of the especial witnesses to the book of mormon. [sidenote: provision made for special witnesses.] in the course of the work of translation, we ascertained that three special witnesses [1] were to be provided by the lord, to whom he would grant that they should see the plates from which this work (the book of mormon) should be translated; and that these witnesses should bear record of the same, as will be found recorded, book of mormon, page 581 [book of ether, chapter 5, verses 2, 3 and 4], and also page 86 [ii nephi, chapter 11, verse 3]. [2] almost immediately after we had made this discovery, it occurred to {53} oliver cowdery, david whitmer, and the aforementioned martin harris (who had come to inquire after our progress in the work) that they would have me inquire of the lord to know if they might not obtain of him the privilege to be these three special witnesses; and finally they became so very solicitous, and urged me so much to inquire that at length i complied; and through the urim and thummim, i obtained of the lord for them the following: _revelation to oliver cowdery, david whitmer, and martin harris, at fayette, seneca county, new york, june, 1829, given previous to their viewing the plates containing the book of mormon._ [3] 1. behold, i say unto you, that you must rely upon my word, which if you do, with full purpose of heart, you shall have a view of the plates, and also the breastplate, the sword of laban, the urim and thummim, which were given to the brother of jared upon the mount, when he talked with the lord face to face, and the miraculous directors which were given to lehi while in the wilderness, on the borders of the red sea; 2. and it is by your faith that you shall obtain a view of them, even by that faith which was had by the prophets of old. 3. and after that you have obtained faith, and have seen them with your eyes, you shall testify of them, by the power of god; 4. and this you shall do that my servant joseph smith, jun., may not be destroyed, that i may bring about my righteous purposes unto the children of men in this work. 5. and ye shall testify that you have seen them, even as my servant joseph smith, jun., has seen them, for it is by my power that he has seen them, and it is because he had faith; 6. and he has translated the book, even that part which i have commanded him, and as your lord and your god liveth it is true. 7. wherefore you have received the same power, and the same faith, and the same gift like unto him; 8. and if you do these last commandments of mine, which i have given you, the gates of hell shall not prevail against you; for my grace is sufficient for you, and you shall be lifted up at the last day. 9. and i, jesus christ, your lord and your god, have spoken it unto you, that i might bring about my righteous purposes unto the children of men. amen. {54} [sidenote: seeking the fulfilment of the promise.] not many days after the above commandment was given, we four, viz., martin harris, david whitmer, oliver cowdery and myself, agreed to retire into the woods, and try to obtain, by fervent and humble prayer, the fulfilment of the promises given in the above revelation--that they should have a view of the plates. we accordingly made choice of a piece of woods convenient to mr. whitmer's house, to which we retired, and having knelt down, we began to pray in much faith to almighty god to bestow upon us a realization of these promises. [sidenote: the order of prayer.] according to previous arrangement, i commenced prayer to our heavenly father, and was followed by each of the others in succession. we did not at the first trial, however, obtain any answer or manifestation of divine favor in our behalf. we again observed the same order of prayer, each calling on and praying fervently to god in rotation, but with the same result as before. [sidenote: the visitation of the angel--viewing the plates.] upon this, our second failure, martin harris proposed that he should withdraw himself from us, believing, as he expressed himself, that his presence was the cause of our not obtaining what we wished for. he accordingly withdrew from us, and we knelt down again, and had not been many minutes engaged in prayer, when presently we beheld a light above us in the air, of exceeding brightness; and behold, an angel stood before us. in his hands he held the plates which we had been praying for these to have a view of. he turned over the leaves one by one, so that we could see them, and discern the engravings thereon distinctly. he then addressed himself to david whitmer, and said, "david, blessed is the lord, and he that keeps his commandments;" when, immediately afterwards, we heard a voice from out of the bright light above us, saying, "these plates have been revealed by the power of god, and they have been translated by the power of god. the {55} translation of them which you have seen is correct, and i command you to bear record of what you now see and hear." [sidenote: martin harris also views the plates.] i now left david and oliver, and went in pursuit of martin harris, whom i found at a considerable distance, fervently engaged in prayer. he soon told me, however, that he had not yet prevailed with the lord, and earnestly requested me to join him in prayer, that he also might realize the same blessings which we had just received. we accordingly joined in prayer, and ultimately obtained our desires, for before we had yet finished, the same vision was opened to our view, at least it was again opened to me, and i once more beheld and heard the same things; whilst at the same moment, martin harris cried out, apparently in an ecstasy of joy, "'tis enough; 'tis enough; mine eyes have beheld; mine eyes have beheld;" and jumping up, he shouted, "hosanna," blessing god, and otherwise rejoiced exceedingly. [4] [sidenote: statement of the witnesses.] {56} having thus, through the mercy of god, obtained these glorious manifestations, it now remained for these three individuals to fulfil the commandment which they had received, viz., to bear record of these things; in order to accomplish which, they drew up and subscribed [5] the following document: [6] _the testimony of three witnesses._ be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that we, through the grace of god the {57} father, and our lord jesus christ, have seen the plates which contain this record--which is a record of the people of nephi, and also of the lamanites, their brethren, and also of the people of jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of god, for his voice hath declared it unto us, wherefore we know of a surety that the work is true. and we also testify that we have seen the engravings which are upon the plates, and they have been shown unto us by the power of god, and not of man; and we declare with words of soberness, that an angel of god came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates and the engravings thereon; and we know that it is by the grace of god the father, and our lord jesus christ, that we beheld and bear record that these things are true, and it is marvelous in our eyes; nevertheless, the voice of the lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of god, we bear testimony of these things; and we know that if we are faithful in christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment seat of christ, and shall dwell with him eternally in the heavens. and the honor be to the father and to the son, and to the holy ghost, which is one god. amen. oliver cowdery, david whitmer, martin harris. soon after these things had transpired, the following additional testimony was obtained: [7] _the testimony of eight witnesses._ be it known unto all nations, kindreds, tongues and people unto whom this work shall come, that joseph smith, jun., the translator {58} of this work, [8] has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work and of curious workmanship. and this we bear record, with words of soberness, that the said smith has shown unto us, for we have seen and hefted, and know of a surety that the said smith has got the plates of which we have spoken. and we give our names unto the world to witness unto the world that which we have seen; and we lie not, god bearing witness of it. christian whitmer, jacob whitmer, peter whitmer, jun., john whitmer, hiram page, joseph smith, sen., hyrum smith, samuel h. smith. {59} [sidenote: early progress in the work.] meantime we continued to translate, at intervals, when not under the necessity of attending to the numerous inquirers who now began to visit us--some for the sake of finding the truth others for the purpose of putting hard questions, and trying to confound us. among the latter class were several learned priests, who generally came for the purpose of disputation. however, the lord continued to pour out upon us his holy spirit, and as often as we had need, he gave us in that moment what to say; so that although unlearned and inexperienced in religious controversies, yet we were able to confound those learned priests of the day; whilst at the same time we were enabled to convince the honest in heart that we had obtained, through the mercy of god, the true and everlasting gospel of jesus christ; and occasionally we administered the ordinance of baptism for the remission of sins to such as believed. footnotes 1. see also revelation given march, 1829, page 29. 2. in the original manuscript copy of the history, the reference here made are to the first edition of the book of mormon, but to avoid confusion, the pages, chapters and verses of the later and prevailing editions are given. in the first edition [now very rare] the reference from the book of ether is on page 548, toward the middle of chapter 2; and that from nephi is on page 86, toward the beginning of chapter 8. the quotations are as follows: "and behold, ye may be privileged that ye may show the plates unto those who shall assist to bring forth this work; and unto three shall they be shown by the power of god; wherefore they shall know of a surety that these things are true. and in the mouth of three witnesses shall these things be established; and the testimony of three, and this work, in the which shall be shown forth the power of god and also his word, of which the father, and the son, and the holy ghost bear record:--and all this shall stand as a testimony against the world at the last day."--_book of ether_, 5:2-4. "and my brother, jacob also has seen him as i have seen him; wherefore, i will send their words forth unto my children to prove unto them that my words are true. wherefore, by the words of three, god hath said, i will establish my word. nevertheless, god sendeth more witnesses, and he proveth all his words."--_2 nephi _11:3. 3. doctrine and covenants, sec. 17. 4. there are some other details connected with the obtaining of the testimony of the three witnesses which ought not to be omitted at this point. the day on which the three witnesses received their manifestation the usual morning family service was held at the whitmer residence, namely, scripture-reading, singing, and prayer. besides the whitmer family, the prophet and his wife and oliver cowdery, there were present the prophet's father and mother and martin harris. as soon as joseph rose from his knees, he approached martin harris and said, "with a solemnity that thrills through my veins to this day," says the prophet's mother, who relates this circumstance: "martin harris, you have got to humble yourself before your god this day, that you may obtain a forgiveness of your sins. if you do, it is the will of god that you should look upon the plates in company with oliver cowdery and david whitmer." (_history of the prophet joseph_, by lucy smith, ch. 31.) when the former transgression of martin harris in the matter of betraying the trust of the prophet, by which part of the translation of the book of mormon had been lost (see p. 21)--when this and the pride and self-will of the man's character are taken into account, there was certainly a necessity for the admonition which the prophet gave martin harris that morning. the circumstance also affords an explanation of martin's difficulty in obtaining a testimony which, after his withdrawal from them, appears to have been given so readily to oliver cowdery and david whitmer. another circumstance is related by lucy smith which is here _apropos_, namely, the joy of the prophet in having other witnesses than himself to the truth of the work the lord was then bringing forth to the world. speaking of the witnesses returning to the whitmer home after seeing the plates, she says: "when they returned to the house, it was between three and four o'clock p. m. mrs. whitmer, mr. smith, and myself were sitting in the bedroom at the time. on coming in, joseph threw himself down beside me, and exclaimed, 'father, mother, you do not know how happy i am; the lord has now caused the plates to be shown to three more besides myself. they have seen an angel, who has testified to them, and they will have to bear witness to the truth of what i have said, for now they know for themselves that i do not go about to deceive the people, and i feel as if i was relieved of a burden which was almost too heavy for me to bear, and it rejoices my soul that i am not any longer to be entirely alone in the world.' upon this, martin harris came in. he seemed almost overcome with joy, and testified boldly to what he had both seen and heard. and so did david and oliver, adding that no tongue could express the joy of their hearts and the greatness of the things which they had both seen and heard."--_history of the prophet joseph_, ch. 31. 5. in an extended interview between elders orson pratt, joseph f. smith (both of the council of the twelve apostles) and david whitmer, at the home of mr. whitmer, in richmond, missouri, in september, 1878, the question was asked the then aged witness if he and the other witnesses did or did not sign the testimonies themselves. whitmer replied that each signed his own name.--pratt and smith report, _millennial star,_ vol. 11, nos. 49, 50. report is dated sept. 17, 1878. 6. in the first edition of the book of mormon the testimony of three witnesses, and also the testimony of eight witnesses appear at the end--or on the last two pages of the volume, instead of being, as in the later editions, on the page following the title-page. the first edition also had the following: preface. to the reader-as many false reports have been circulated respecting the following work, and also many unlawful measures taken by evil designing persons to destroy me, and also the work, i would inform you that i translated, by the gift and power of god, and caused to be written, one hundred and sixteen pages, the which i took from the book of lehi, which was an account abridged from the plates of lehi, by the hand of mormon; which said account, some person or persons have stolen and kept from me, notwithstanding my utmost exertions to recover it again--and being commanded of the lord that i should not translate the same over again, for satan had put it into their hearts to tempt the lord their god, by altering the words, that they did read contrary from that which i translated and caused to be written; and if i should bring forth the same words again, or, in other words, if i should translate the same over again, they would publish that which they had stolen, and satan would stir up the hearts of this generation, that they might not receive this work; but behold, the lord said unto me, i will not suffer that satan shall accomplish his evil design in this thing; therefore thou shalt translate from the plates of nephi, until ye come to that which ye have translated, which ye have retained; and behold ye shall publish it as the record of nephi; and thus i will confound those who have altered my words. i will not suffer that they shall destroy my work; yea, i will show unto them that my wisdom is greater than the cunning of the devil. wherefore to be obedient unto the commandments of god, i have through his grace and mercy, accomplished that which he hath commanded me, respecting this thing. i would also inform you that the plates of which hath been spoken, were found in the township of manchester, ontario county, new york. the author. 7. according to lucy smith (see _history of the prophet joseph,_ ch. 31) the eight witnesses obtained a view of the plates near the smith residence at manchester. it was on the occasion of the prophet joseph's coming over to manchester from fayette, accompanied by several of the whitmers and hiram page, to make arrangements about getting the book of mormon printed. after arriving at the smith residence, joseph smith, sen., hyrum smith, and samuel h. smith, joined joseph's company from fayette, and together they repaired to a place in the woods where members of the smith family were wont to hold secret prayer, and there the plates were shown to these eight witness by the prophet himself. the difference between the testimony given the three witnesses and that given to the eight, is that the former was attended by a splendid display of the glory and power of god and the ministration of an angel, while the latter was attended by no such display, but was a plain, matter-of-fact exhibition of the plates by the prophet to his friends, and they not only saw the plates, but handled them and examined the engravings upon them. 8. in the first edition, the words "author and proprietor" appear instead of the word "translator." the reason for this is obvious. under the laws then existing the copyright was secured to "authors and proprietors;" and hence on the title page of the first edition, "joseph smith, junior, author and proprietor," takes the place of the line "translated by joseph smith, jun.," in the later editions. the prophet merely adopted the phraseology of the law. preceding the preface to the first edition appears the following certificate of copyright, which is interesting not only as explaining the foregoing point, but also as preserving an important date in church history: _northern district of new york, to wit_: be it remembered, that on the eleventh day of june, in the fifty-third year of the independence of the united states of america, a. d. 1829, joseph smith jun., of the said district, hath deposited in this office the title of a book, the right whereof the claims as author, in the words following to wit: [here follows the title page with the words, "by joseph smith, junior, author and proprietor, palmyra: printed by e. b. grandin for the author. 1830."] in conformity to the act of the congress of the united states, entitled "an act for the encouragement of learning by securing the copies of maps, charts and books, to the authors and proprietors of such copies, during the times therein mentioned;" and also the act, entitled, "an act supplementary to an act, entitled, 'an act for the encouragement of learning, by securing the copies of maps, charts, and books, to to the authors and proprietors of such copies, during the times therein mentioned,' and extending the benefits thereof to the arts of designing, engraving, and etching historical and other prints." r. r. lansing, _clerk of the northern district of new york_. {60} chapter vii. the day appointed for organizing the church--revelation on church government. [sidenote: directions for the organization of the church.] we now became anxious to have that promise realized to us, which the angel that conferred upon us the aaronic priesthood had given us, viz., that provided we continued faithful, we should also have the melchisedek priesthood, which holds the authority of the laying on of hands for the gift of the holy ghost. we had for some time made this matter a subject of humble prayer, and at length we got together in the chamber of mr. whitmer's house, in order more particularly to seek of the lord what we now so earnestly desired; and here, to our unspeakable satisfaction, did we realize the truth of the savior's promise--"ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you"--for we had not long been engaged in solemn and fervent prayer, when the word of the lord came unto us in the chamber, [1] commanding us {61} that i should ordain oliver cowdery to be an elder in the church of jesus christ; and that he also should ordain me to the same office; and then to ordain others, as it should be made known unto us from time to time. we were, however, commanded to defer this our ordination until such times as it should be practicable to have our brethren, who had been and who should be baptized, assembled together, when we must have their sanction to our thus proceeding to ordain each other, and have them decide by vote whether they were willing to accept us as spiritual teachers or not; when also we were commanded to bless bread and break it with them, and to take wine, bless it, and drink it with them; afterward proceed to ordain each other according to commandment; then call out such men as the spirit should dictate, and ordain them; and then attend to the laying on of hands for the gift of the holy ghost, upon all those whom we had previously baptized, doing all things in the name of the lord. the following commandment will further illustrate the {62} nature of our calling to this priesthood, as well as that of others who were yet to be sought after: _revelation to joseph smith, jun., oliver cowdery and david whitmer, making known the calling of twelve apostles in these last days; and also instructions relative to building up the church of christ according to the fulness of the gospel. given in fayette, new york, june, 1829_. [2] 1. now, behold, because of the thing which you, my servant oliver cowdery, have desired to know of me, i give unto you these words: 2. behold, i have manifested unto you, by my spirit in many instances, that the things which you have written are true; wherefore you know that they are true; 3. and if you know that they are true, behold, i give unto you a commandment, that you rely upon the things which are written; 4. for in them are all things written concerning the foundation of my church, my gospel and my rock. 5. wherefore, if you shall build up my church, upon the foundation of my gospel and my rock, the gates of hell shall not prevail against you. 6. behold, the world is ripening in iniquity, and it must needs be that the children of men are stirred up unto repentance, both the gentiles and also the house of israel; 7. wherefore, as thou hast been baptized by the hands of my servant joseph smith, jun., according to that which i have commanded him, he hath fulfilled the thing which i commanded him. 8. and now marvel not that i have called him unto mine own purpose, which purpose is known in me; wherefore, if he shall be diligent in keeping my commandments, he shall be blessed unto eternal life, and his name is joseph. 9. and now, oliver cowdery, i speak unto you, and also unto david whitmer, by the way of commandment; for, behold, i command all men everywhere to repent, and i speak unto you, even as unto paul mine apostle, for you are called even with that same calling with which he was called. 10. remember the worth of souls is great in the sight of god; 11. for, behold, the lord your redeemer suffered death in the flesh; wherefore he suffered the pain of all men, that all men might repent and come unto him. 12. and he hath risen again from the dead, that he might bring all men unto him, on conditions of repentance. 13. and how great is his joy in the soul that repenteth! 14. wherefore, you are called to cry repentance unto this people; {63} 15. and if it so be that you should labor all your days in crying repentance unto this people, and bring save it be one soul unto me, how great shall be your joy with him in the kingdom of my father! 16. and now, if your joy will be great with one soul that you have brought unto me into the kingdom of my father, how great will be your joy if you should bring many souls unto me! 17. behold, you have my gospel before you, and my rock, and my salvation. 18. ask the father in my name, in faith believing that you shall receive, and you shall have the holy ghost, which manifesteth all things which are expedient unto the children of men. 19. and if you have not faith, hope, and charity, you can do nothing. 20. contend against no church save it be the church of the devil. 21. take upon you the name of christ, and speak the truth in soberness; 22. and as many as repent, and are baptized in my name, which is jesus christ, and endure to the end, the same shall be saved. 23. behold, jesus christ is the name which is given of the father, and there is none other name given whereby man can be saved; 24. wherefore, all men must take upon them the name which is given of the father for in that name shall they be called at the last day; 25. wherefore, if they know not the name by which they are called, they cannot have place in the kingdom of my father. 26. and now, behold, there are others who are called to declare my gospel, both unto gentile and unto jew: 27. yea, even twelve, and the twelve shall be my disciples, and they shall take upon them my name; and the twelve are they who shall desire to take upon them my name with full purpose of heart; 28. and if they desire to take upon them my name with full purpose of heart, they are called to go into all the world to preach my gospel unto every creature; 29. and they are they who are ordained of me to baptize in my name according to that which is written; 30. and you have that which is written before you; wherefore, you must perform it according to the words which are written. 31. and now i speak unto you the twelve--behold, my grace is sufficient for you: you must walk uprightly before me and sin not. 32. and, behold, you are they who are ordained of me to ordain priests and teachers; to declare my gospel; according to the power of the holy ghost which is in you, and according to the callings and gifts of god unto men; 33. and i, jesus christ, your lord and your god, have spoken it. 34. these words are not of men, nor of man, but of me; wherefore, you shall testify they are of me, and not of man; {64} 35. for it is my voice which speaketh them unto you, for they are given by my spirit unto you, and by my power you can read them one to another, and save it were by my power, you could not have them; 36. wherefore, you can testify that you have heard my voice, and know my words. 37. and now, behold, i give unto you, oliver cowdery, and also unto david whitmer, that you shall search out the twelve, who shall have the desires of which i have spoken; 38. and by their desires and their works you shall know them. 39. and when you have found them, you shall show these things unto them. 40. and you shall fall down and worship the father in my name; 41. and you must preach unto the world, saying, you must repent and be baptized, in the name of jesus christ; 42. for all men must repent and be baptized, and not only men, but women, and children who have arrived to the years of accountability. 43. and now, after that you have received this, you must keep my commandments in all things; 44. and by your hands i will work a marvelous work among the children of men, unto the convincing of many of their sins, that they may come unto repentance, and that they may come unto the kingdom of my father. 45. wherefore, the blessings which i give unto you are above all things. 46. and after that you have received this, if you keep not my commandments you cannot be saved in the kingdom of my father. 47. behold, i, jesus christ, your lord and your god, and your redeemer, by the power of my spirit have spoken it. amen. [sidenote: instructions on church organization.] in this manner did the lord continue to give us instructions from time to time, concerning the duties which now devolved upon us; and among many other things of the kind, we obtained of him the following, by the spirit of prophecy and revelation; which not only gave us much information, but also pointed out to us the precise day upon which, according to his will and commandment, we should proceed to organize his church once more here upon the earth: _a revelation on church government._ [3] 1. the rise of the church of christ in these last days, being one thousand eight hundred and thirty years since the coming of our lord and {65} savior jesus christ in the flesh, it being regularly organized and established agreeable to the laws of our country, by the will and commandments of god, in the fourth month, and on the sixth day of the month which is called april; 2. which commandments were given to joseph smith, jun., who was called of god, and ordained an apostle of jesus christ, to be the first elder of this church; 3. and to oliver cowdery, who was also called of god, an apostle of jesus christ, to be the second elder of this church, and ordained under his hand; 4. and this according to the grace of our lord and savior jesus christ, to whom be all glory, both now and for ever. amen. 5. after it was truly manifested unto this first elder that he had received a remission of his sins, he was entangled again in the vanities of the world. 6. but after repenting, and humbling himself sincerely, through faith, god ministered to him by an holy angel, whose countenance was as lightning, and whose garments were pure and white above all other whiteness; 7. and gave unto him commandments which instilled him; 8. and gave him power from on high, by the means which were before prepared, to translate the book of mormon; 9. which contains a record of a fallen people, and the fulness of the gospel of jesus christ to the gentiles and to the jews also; 10. which was given by inspiration, and is confirmed to others by the ministering of angels, and is declared unto the world by them; 11. proving to the world that the holy scriptures are true, and that god does inspire men and call them to his holy work in this age and generation, as well as in generations of old, 12. thereby showing that he is the same god yesterday, today, and for ever. amen. 13. therefore, having so great witnesses, by them shall the world be judged, even as many as shall hereafter come to a knowledge of this work; 14. and those who receive it in faith, and work righteousness, shall receive a crown of eternal life; 15. but those who harden their hearts in unbelief, and reject it, it shall turn to their own condemnation; 16. for the lord god hath spoken it; and we, the elders of the church, have heard and bear witness to the words of the glorious majesty on high, to whom be glory for ever and ever. amen. 17. by these things we know that there is a god in heaven, who is infinite and eternal, from everlasting to everlasting the same {66} unchangeable god, the framer of heaven and earth, and all things which are in them; 18. and that he created man, male, and female, after his own image and in his own likeness, created he them, 19. and gave unto them commandments that they should love and serve him, the only living and true god, and that he should be the only being whom they should worship. 20. but by the transgression of these holy laws, man became sensual and devilish, and became fallen man. 21. wherefore, the almighty god gave his only begotten son, as it is written in those scriptures which have been given of him. 22. he suffered temptations but gave no heed unto them. 23. he was crucified, died, and rose again the third day; 24. and ascended into heaven, to sit down on the right hand of the father, to reign with almighty power according to the will of the father. 25. that as many as would believe and be baptized in his holy name, and endure in faith to the end, should be saved: 26. not only those who believed after he came in the meridian of time, in the flesh, but all those from the beginning, even as many as were before he came, who believed in the words of the holy prophets, who spake as they were inspired by the gift of the holy ghost, who truly testified of him in all things, should have eternal life, 27. as well as those who should come after, who should believe in the gifts and callings of god by the holy ghost which beareth record of the father and of the son; 28. which father, son, and holy ghost are one god, infinite and eternal, without end. amen. 29. and we know that all men must repent and believe on the name of jesus christ, and worship the father in his name, and endure in faith on his name to the end, or they cannot be saved in the kingdom of god. 30. and we know that justification through the grace of our lord and savior jesus christ, is just and true; 31. and we know also, that sanctification through the grace of our lord and savior jesus christ, is just and true, to all those who love and serve god with all their mights, minds, and strength. 32. but there is a possibility that man may fall from grace and depart from the living god; 33. therefore let the church take heed and pray always, lest they fall into temptation; 34. yea and even let those who are sanctified take heed also. 35. and we know that these things are true and according to the {67} revelations of john, neither adding to, nor diminishing from the prophecy of his book, the holy scriptures, or the revelations of god which shall come hereafter by the gift and power of the holy ghost, the voice of god, or the ministering of angels. 36. and the lord god has spoken it; and honor, power and glory be rendered to his holy name, both now and ever. amen. 37. _and again, by way of commandment to the church concerning the manner of baptism._--all those who humble themselves before god, and desire to be baptized, and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of jesus christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the spirit of christ unto the remission of their sins, shall be received by baptism into his church. 38. _the duty of the elders, priests, teachers, deacons, and members of the church of christ._--an apostle is an elder, and it is his calling to baptize; 39. and to ordain other elders, priests, teachers, and deacons; 40. and to administer bread and wine--the emblems of the flesh and blood of christ; 41. and to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the holy ghost, according to the scriptures; 42. and to teach, expound, exhort, baptize, and watch over the church; 43. and to confirm the church by the laying on of the hands, and the giving of the holy ghost; 44. and to take the lead of all meetings. 45. the elders are to conduct the meetings as they are led by the holy ghost, according to the commandments and revelations of god. 46. the priest's duty is to preach, teach, expound, exhort, and baptize, and administer the sacrament; 47. and visit the house of each member, and exhort them to pray vocally and in secret, and attend to all family duties. 48. and he may also ordain other priests, teachers, and deacons. 49. and he is to take the lead of meetings when there is no elder present; 50. but when there is an elder present, he is only to preach, teach, expound, exhort, and baptize, 51. and visit the house of each member, exhorting them to pray vocally and in secret, and attend to all family duties. 52. in all these duties the priest is to assist the elder if occasion requires. {68} 53. the teacher's duty is to watch over the church always, and be with and strengthen them; 54. and see that there is no iniquity in the church--neither hardness with each other--neither lying, back biting, nor evil speaking; 55. and see that the church meet together often, and also see that all the members do their duty; 56. and he is to take the lead of meetings in the absence of the elder or priest- 57. and is to be assisted always, in all his duties in the church, by the deacons, if occasion requires. 58. but neither teachers nor deacons have authority to baptize, administer the sacrament, or lay on hands; 59. they are, however, to warn, expound, exhort, and teach and invite all to come unto christ. 60. every elder, priest, teacher, or deacon is to be ordained according to the gifts and callings of god unto him; and he is to be ordained by the power of the holy ghost, which is in the one who ordains him. 61. the several elders composing this church of christ are to meet in conference once in three months, or from time to time as said conferences shall direct or appoint; 62. and said conferences are to do whatever church business is necessary to be done at the time. 63. the elders are to receive their licenses from other elders, by vote of the church to which they belong, or from the conferences. 64. each priest, teacher, or deacon, who is ordained by a priest, may take a certificate from him at the time, which certificate, when presented to an elder, shall entitle him to a license, which shall authorize him to perform the duties of his calling, or he may receive it from a conference. 65. no person is to be ordained to any office in this church, where there is a regularly organized branch of the same, without the vote of that church; 66. but the presiding elders, traveling bishops, high councilors, high priests, and elders, may have the privilege of ordaining, where there is no branch of the church that a vote may be called. 67. every president of the high priesthood (or presiding elder), bishop, high councilor and high priest, is to be ordained by the direction of a high council or general conference. [4] 68. _the duty of the members after they are received by baptism._--the elders or priests are to have a sufficient time to expound all things {69} concerning the church of christ to their understanding, previous to their partaking of the sacrament and being confirmed by the laying on of the hands of the elders, so that all things may be done in order. 69. and the members shall manifest before the church, and also before the elders, by a godly walk and conversation, that they are worthy of it, that there may be works and faith agreeable to the holy scriptures--walking in holiness before the lord. 70. every member of the church of christ having children is to bring them unto the elders before the church, who are to lay their hands upon them in the name of jesus christ, and bless them in his name. 71. no one can be received into the church of christ, unless he has arrived unto the years of accountability before god, and is capable of repentance. 72. baptism is to be administered in the following manner unto all those who repent:- 73. the person who is called of god, and has authority from jesus christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism, and shall say, calling him or her by name--having been commissioned of jesus christ, i baptize you in the name of the father, and of the son, and of the holy ghost. amen. 74. then shall he immerse him or her in the water, and come forth again out of the water. 75. it is expedient that the church meet together often to partake of bread and wine in the remembrance of the lord jesus; 76. and the elder or priest shall administer it; and after this manner shall he administer it: he shall kneel with the church and call upon the father in solemn prayer, saying- 77. o god, the eternal father, we ask thee in the name of thy son, jesus christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy son, and witness unto thee, o god, the eternal father, that they are willing to take upon them the name of thy son, and always remember him and keep his commandments which he has given them, that they may always have his spirit to be with them. amen. 78. the manner of administering the wine: he shall take the cup also, and say- 79. o god, the eternal father, we ask thee in the name of thy son, jesus christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy son, which was shed for them; that they may witness unto thee, o god, {70} the eternal father, that they do always remember him, that they may have his spirit to be with them. amen. 80. any member of the church of christ transgressing, or being overtaken in a fault, shall be dealt with as the scriptures direct. 81. it shall be the duty of the several churches, composing the church of christ, to send one or more of their teachers to attend the several conferences held by the elders of the church, 82. with a list of the names of the several members uniting themselves with the church since the last conference, or send by the hand of some priest, so that a regular list of all the names of the whole church may be kept in a book by one of the elders whomsoever the other elders shall appoint from time to time; 83. and also, if any have been expelled from the church, so that their names may be blotted out of the general church record of names. 84. all members removing from the church where they reside, if going to a church where they are not known, may take a letter, certifying that they are regular members and in good standing, which certificate may be signed by any elder or priest if the member receiving the letter is personally acquainted with the elder or priest, or it may be signed by the teachers or deacons of the church. footnotes 1. this occasion is unquestionably the one that the prophet joseph alludes to in his letter to the saints in nauvoo, under date or september 6th 1842, (doctrine and covenants sec. 128:21) where he says: "again what do we hear * * * _the voice of god in the chamber of old father peter whitmer, in fayette, seneca county_, and at sundry times, and in divers places through all the travels and tribulations of this church of jesus christ of latter-day saints." it must not be thought because of the reference in the text above to the desire of joseph and oliver to have the melchizedek priesthood conferred upon them, and the commandment given that they should ordain each other elders of the church--it must not be thought because of this, i repeat, that there is any conflict between what is here stated in the text and what has been said with reference to the restoration of the keys of the melchizedek priesthood by peter, james and john. this "voice of god in the chamber of old father peter whitmer, in fayette," commanding joseph and oliver to ordain each other "elders of the church," but also commanding them to defer said ordinations until their brethren who had been and should be baptized could be assembled together to give their sanction to such procedure--was all previous to their ordination to the apostleship under the hands of peter, james and john and; to be regarded as instruction to them as to how they should proceed in the matter of ordaining each other, and calling and ordaining others to the same ministry, after they themselves should have received the keys of this melchizedek priesthood. the ordination of each other to be elders of the church was deferred until the meeting at which the church was organized, the 6th of april, 1830. (see p. 75.) but this voice of god in peter whitmer's chamber, which told them how to proceed in the matter of ordaining each other, was given in or before june, 1829. the evidence of this is in the fact that the revelation in whitmer's chamber, about ordaining each other "elders of the church," precedes the one immediately following the paragraph of narrative above: and that revelation, making known the calling to the twelve apostles, was given in june, 1829, ten months before the instructions relative to ordaining each other to be elders in the church was carried out. meantime, as we have seen (see note pp. 40, 41, 42,) before the 6th of april, 1830, and probably before that very month of june, 1829, had expired peter, james and john had come and conferred upon joseph and oliver the keys of the melchizedek priesthood, the holy apostleship, by which authority they were authorized to organize the church, ordain each other elders, and also call and ordain others to the same office. 2. doctrine and covenants, sec. 18. 3. doctrine and covenants, section 20. 4. verses 65, 66 and 67 were added by the prophet some time after the rest of the revelation was given. {71} chapter viii. the book of mormon published--the church organized. [sidenote: price for publishing book of mormon.] meantime, our translation drawing to a close, we went to palmyra, wayne county, new york, secured the copyright, and agreed with mr. egbert b. grandin to print five thousand copies for the sum of three thousand dollars. [sidenote: the title page.] i wish to mention here that the title-page of the book of mormon is a literal translation, taken from the very last leaf, on the left hand side of the collection or book of plates, which contained the record which has been translated, the language of the whole running the same as all hebrew writing in general; [1] and that said title page is not by any means a modern composition, either of mine or of any other man who has lived or does live in this generation. therefore, in order to correct an error which generally exists concerning it, i give below that part of the title-page of the english version of the book of mormon, which is a genuine and literal translation of the title-page of the original book of mormon as recorded on the plates: the book of mormon. _an account written by the hand of mormon, upon plates, taken from the plates of nephi._ wherefore it is an abridgment of the record of the people of nephi, and also of the lamanites; written to the lamanites, who are a {72} remnant of the house of israel; and also to jew and gentile; written by way of commandment, and also by the spirit of prophecy and of revelation. written and sealed up, and hid up unto the lord, that they might not be destroyed--to come forth by the gift and power of god unto the interpretation thereof--sealed by the hand of moroni, and hid up unto the lord, to come forth in due time by the way of gentile--the interpretation thereof by the gift of god. an abridgment taken from the book of ether, also, which is a record of the people of jared, who were scattered at the time the lord confounded the language of the people when they were building a tower to get to heaven; which is to show unto the remnant of the house of israel what great things the lord hath done for their fathers; and that they may know the covenants of the lord, that they are not cast off forever; and also to the convincing of the jew and gentile that _jesus_ is the _christ_, the _eternal god_, manifesting himself unto all nations. and now, if there are faults, they are the mistakes of men; wherefore, condemn not the things of god, that ye may be found spotless at the judgment-seat of christ. the remainder of the title-page is, of course, modern. _a commandment of god and not of man, to martin harris, given (manchester, new york, march, 1830) by him who is eternal_. [2] 1. i am alpha and omega, christ the lord; yea even i am he, the beginning and the end, the redeemer of the world. 2. i, having accomplished and finished the will of him, whose i am, even the father, concerning me--having done this that i might subdue all things unto myself- 3. retaining all power, even to the destroying of satan and his works at the end of the world, and the last great day of judgment, which i shall pass upon the inhabitants thereof, judging every man according to his works and deeds which he hath done. 4. and surely every man must repent or suffer, for i, god, am endless; 5. wherefore, i revoke not the judgments which i shall pass, but woes shall go forth, weeping, wailing, and gnashing of teeth, yea, to those who are found on my left hand; {73} 6. nevertheless it is not written that there shall be no end to this torment, but it is written endless torment. 7. again, it is written eternal damnation; wherefore it is more express than other scriptures, that it might work among the hearts of the children of men, altogether for my name's glory. 8. wherefore i will explain unto you this mystery, for it is meet unto you to know even as mine apostles. 9. i speak unto you that are chosen in this thing, even as one, that you may enter into my rest; 10. for, behold, the mystery of godliness, how great is it! for behold, i am endless, and the punishment which is given from my hand, is endless punishment, for endless is my name: wherefore- 11. eternal punishment is god's punishment. 12. endless punishment is god's punishment. 13. wherefore i command you to repent, and keep the commandments which you have received by the hand of my servant joseph smith, jun., in my name; 14. and it is by my almighty power that you have received them; 15. therefore i command you to repent--repent, lest i smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore--how sore you know not, how exquisite you know not, yea, how hard to bear you know not! 16. for behold, i, god, have suffered these things for all, that they might not suffer if they would repent; 17. but if they would not repent, they must suffer even as i, 18. which suffering caused myself, even god, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer, both body and spirit: and would that i might not drink the bitter cup, and shrink- 19. nevertheless glory be to the father, and i partook and finished my preparations unto the children of men; 20. wherefore, i command you again to repent, lest i humble you with my almighty power, and that you confess your sins, lest you suffer these punishments of which i have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time i withdrew my spirit. 21. and i command you, that you preach naught but repentance, and show not these things unto the world until it is wisdom in me. 22. for they cannot bear meat now, but milk they must receive; wherefore, they must not know these things, lest they perish. 23. learn of me and listen to my words; walk in the meekness of my spirit, and you shall have peace in me. 24. i am jesus christ; i came by the will of the father, and i do his will, {74} 25. and again, i command thee that thou shalt not covet thy neighbor's wife; nor seek thy neighbor's life. 26. and again, i command thee that thou shalt not covet thine own property, but impart it freely to the printing of the book of mormon, which contains the truth and the word of god. 27. which is my word to the gentiles, that soon it may go to the jew, of whom the lamanites are a remnant, that they may believe the gospel, and look not for a messiah to come who has already come. 28. and again, i command thee that thou shalt pray vocally as well as in thy heart; yea, before the world as well as in secret, in public as well as in private. 29. and thou shalt declare glad tidings, yea, publish it upon the mountains, and upon every high place, and among every people that thou shalt be permitted to see. 30. and thou shalt do it with all humility, trusting in me, reviling not against revilers. 31. and of tenets thou shalt not talk, but thou shalt declare repentance and faith on the savior and remission of sins by baptism and by fire, yea, even the holy ghost. 32. behold this is a great and the last commandment which i shall give unto you concerning this matter; for this shall suffice for thy daily walk, even unto the end of thy life. 33. and misery thou shalt receive if thou wilt slight these counsels: yea even the destruction of thyself and property. 34. impart a portion of thy property; yea, even part of thy lands, and all save the support of thy family. 35. pay the debt thou hast contracted with the printer. release thyself from bondage. 36. leave thy house and home, except when thou shalt desire to see thy family: 37. and speak freely to all: yea, preach, exhort, declare the truth, even with a loud voice, with a sound of rejoicing, crying--hosanna, hosanna! blessed be the name of the lord god! 38. pray always, and i will pour out my spirit upon you, and great shall be your blessing; yea, even more than if you should obtain treasures of earth and corruptibleness to the extent thereof. 39. behold canst thou read this without rejoicing and lifting up thy heart for gladness? 40. or canst thou run about longer as a blind guide? 41. or canst thou be humble and meek, and conduct thyself wisely before me? yea, come unto me thy savior. amen. [sidenote: procedure in the organization of the church. joseph smith, jun., appointed a prophet, seer and revelator to the church.] whilst the book of mormon was in the hands of the {75} printer, [3] we still continued to bear testimony and give information, as far as we had opportunity; and also made known to our brethren that we had received a commandment to organize the church; and accordingly we met together for that purpose, {76} at the house of mr. peter whitmer, sen., (being six in number,) [4] on tuesday, the sixth day of april, {77} a. d., one thousand eight hundred and thirty. having opened the meeting by solemn prayer to our heavenly father, we proceeded, according to previous commandment, to call on our brethren to know whether they accepted us as their teachers in the things of the kingdom of god, and whether they were satisfied that we should proceed and be organized as a church according to said commandment which we had received. to these several propositions they consented by a unanimous vote. i then laid my hands upon oliver cowdery, and ordained him an elder of the "church of jesus christ of latter-day saints;" after {78} which, he ordained me also to the office of an elder of said church. we then took bread, blessed it, and brake it with them; also wine, blessed it, and drank it with them. we then laid our hands on each individual member of the church present, that they might receive the gift of the holy ghost, and be confirmed members of the church of christ. the holy ghost was poured out upon us to a very great degree--some prophesied, whilst we all praised the lord, and rejoiced exceedingly. whilst yet together, i received the following commandment: _revelation to joseph smith, jun., given at fayette, seneca county, new york, april 6th, 1830._ [5] 1. behold, there shall be a record kept among you, and in it thou shall be called a seer, a translator, a prophet, an apostle of jesus christ, an elder of the church through the will of god the father and the grace of your lord jesus christ, 2. being inspired of the holy ghost to lay the foundation thereof, and to build it up unto the most holy faith, 3. which church was organized and established in the year of our lord eighteen hundred and thirty, in the fourth month, and on the sixth day of the month, which is called april. 4. wherefore, meaning the church, thou shalt give heed unto all his words and commandments which he shall give unto you as he receiveth them, walking in all holiness before me; 5. for his word ye shall receive, as if from mine own mouth, in all patience and faith; 6. for by doing these things the gates of hell shall not prevail against you; yea, and the lord god will disperse the powers of darkness from before you, and cause the heavens to shake for your good, and his name's glory. 7. for thus saith the lord god, him have i inspired to move the cause of zion in mighty power for good, and his diligence i know, and his prayers i have heard. 8. yea, his weeping for zion i have seen, and i will cause that he shall mourn for her no longer; for his days of rejoicing are come unto the remission of his sins, and the manifestations of my blessings upon his works. 9. for, behold, i will bless all those who labor in my vineyard with a mighty blessing, and they shall believe on his words, which are given {79} him through me by the comforter, which manifesteth that jesus was crucified by sinful men for the sins of the world, yea, for the remission of sins unto the contrite heart. 10. wherefore it behoveth me that he should be ordained by you, oliver cowdery, mine apostle; 11. this being an ordinance unto you, that you are an elder under his hand, he being the first unto you, that you might be an elder unto this church of christ, bearing my name, 12. and the first preacher of this church unto the church, and before the world, yea, before the gentiles; yea, and thus saith the lord god, lo, lo! to the jews also. amen. [sidenote: the church of jesus christ begins its career.] we now proceeded to call out and ordain some others of the brethren to different offices of the priesthood, according as the spirit manifested unto us: and after a happy time spent in witnessing and feeling for ourselves the powers and blessings of the holy ghost, through the grace of god bestowed upon us, we dismissed with the pleasing knowledge that we were now individually members of, and acknowledged of god, "the church of jesus christ," organized in accordance with commandments and revelations given by him to ourselves in these last days, as well as according to the order of the church as recorded in the new testament. several persons who had attended the above meeting, became convinced of the truth and came forward shortly after, and were received into the church; among the rest, my own father and mother were baptized, to my great joy and consolation; and about the same time, martin harris and orrin porter rockwell. _revelation to the church of christ which was established in these last days, in the year of our lord, one thousand eight hundred and thirty. given at manchester, new york, april, 1830, in consequence of some desiring to unite with the church without re-baptism, who had previously been baptized._ [6] 1. behold, i say unto you that all old covenants have i caused to be done away in this thing; and this is a new and an everlasting covenant, even that which was from the beginning. {80} 2. wherefore, although a man should be baptized an hundred times, it availeth him nothing, for you cannot enter in at the strait gate by the law of moses, neither by your dead works; 3. for it is because of your dead works, that i have caused this last covenant and this church to be built up unto me, even as in days of old. 4. wherefore, enter ye in at the gate, as i have commanded, and seek not to counsel your god. amen. [sidenote: word of the lord to several persons.] the following persons being anxious to know of the lord what might be their respective duties in relation to this work, i inquired of the lord, and received for them the following: _revelation to oliver cowdery, hyrum smith, samuel h. smith, joseph smith, sen., and joseph knight, sen. given at manchester, new york, april, 1830._ [7] 1. behold, i speak unto you, oliver, a few words. behold, thou art blessed, and art under no condemnation. but beware of pride, lest thou shouldst enter into temptation. 2. make known thy calling unto the church, and also before the world, and thy heart shall be opened to preach the truth from henceforth and forever. amen. 3. behold, i speak unto you, hyrum, a few words: for thou also art under no condemnation, and thy heart is opened, and thy tongue loosed; and thy calling is to exhortation, and to strengthen the church continually. wherefore thy duty is unto the church forever, and this because of thy family. amen. 4. behold, i speak a few words unto you, samuel, for thou also art under no condemnation, and thy calling is to exhortation, and to strengthen the church, and thou art not as yet called to preach before the world. amen. 5. behold i speak a few words unto you, joseph, for thou also art under no condemnation, and thy calling also is to exhortation, and to strengthen the church, and this is thy duty from henceforth and forever. amen. 6. behold, i manifest unto you, joseph knight, by these words, that you must take up your cross, in the which you must pray vocally before the world as well as in secret, and in your family, and among your friends, and in all places. 7. and, behold, it is your duty to unite with the true church, and give your language to exhortation continually, that you may receive the reward of the laborer. amen. footnotes 1. that is, from right to left. 2. doctrine and covenants, section 19. no words of the prophet introduce this revelation in his history. nothing is known of the circumstances which called it forth. and yet there are few revelations that have been given in the present dispensation of the gospel more important than this one. the doctrine of the atonement of the lord jesus, as directly applying to the individual, and god's exposition of "eternal punishment," as here set forth, give it a place of first importance in the doctrinal development of the church. 3. nothing is said by the prophet in his history of the difficulties that arose "whilst the book of mormon was in the hands of the printer;" nor of the care that was taken to prevent the manuscript falling into the hands of enemies of the work. it is proper, however, that these matters should be stated at this point. it appears that when the arrangements was completed with mr. grandin for printing the book of mormon, the prophet went down to harmony, in pennsylvania. before taking his departure, however, it was arranged:_first_: that oliver cowdery transcribe the whole manuscript; hence it came about that there were two manuscript copies of the book of mormon, the original, which was taken in charge by the prophet after the publication of the book, and the copy made by oliver cowdery for the printer's use, and which finally was given by him into the custody of david whitmer, with whose family it remains to this day (1901)._second_: that the copy made by oliver cowdery from the original manuscript only should be taken to the printers, so that if that should be destroyed the original would remain in the hands of the prophet and his associates from which it could be replaced; and even this copy was supplied the printer in small quantities at a time, usually enough only for a single day's work of the printer. _third_: that in going to and from the office whoever carried the manuscript--usually it was oliver cowdery--should always have a guard to attend him. _fourth_: that a guard should be kept constantly upon the watch, both night and day, about the house, to protect the manuscript from malicious persons, who might seek to destroy it. (the authorities for the above are: lucy smith's _history of the prophet joseph_, ch 31; the statements of stephen s. harding, who a number of times visited grandin's establishment while the book of mormon was being printed; his statement is published in _the prophet of palmyra,_ by thomas gregg, pg. 34-56--this is that same stephen s. harding who was governor of utah territory from july, 1862 to july, 1863; also the statement of j. h. gilbert, the principal compositor on the book of mormon. the extreme care in allowing the printer to have but a small amount of copy at a time is subject of ridicule in nearly all anti-"mormon" books that treat of this period. in addition to all this is the evidence of the manuscript in the hands of the whitmer family, nearly every page of which is in the handwriting of oliver cowdery, and by being divided into "takes" clearly bears evidence of having passed through the printers hands. the evidence also in the existence of portions of the original manuscript, now in the possession of president joseph f. smith, which was taken from its depository in one of the corner stones of the nauvoo house, where it was placed by the hands of joseph the prophet, with other relics, on the occasion of laying the corner stone of that building on the 2nd of october, 1841. unfortunately a great part of the manuscript was destroyed by dampness, but enough is preserved to establish the fact that it is the original). notwithstanding all the precautions taken by the little group of brethren engaged in publishing the book, the nephite record, mutilated by interlineations of human invention, omissions, and added vulgarisms intended to destroy the work, came nearly being given to the world before the book of mormon itself was published. this was the work of one esquire cole, ex-justice of the peace, who undertook to publish the book of mormon, in instalments, in a weekly periodical called _dogberry paper on winter hill_. he obtained the use of grandin's press nights and on sundays, and surely must have obtained the advance sheets of the printed forms of the book of mormon, which he was using, with the knowledge of mr. grandin; at least it is difficult to conceive how he could obtain and use them without his knowledge. hyrum smith, feeling uneasy concerning the security of that part of the book of mormon in the hands of the printer, induced oliver cowdery one sunday to go with him to the printer's to see if all was well, and there they found squire cole at work on his _dogberry paper_, and publishing mutilated extracts from the book of mormon. he refused to desist from his unlawful course; but joseph was sent for and came up during the week from harmony, and by firmly asserting his rights under the copyright law and by threatening to prosecute those who infringed them, cole was induced to abandon his intention of publishing the book of mormon in his paper. this difficulty past, another arose. the people of palmyra and vicinity held a mass meeting and passed a resolution pledging themselves not to purchase the book of mormon when published, and to use their influence to prevent others from purchasing it. this had the effect of causing mr. grandin to suspend printing until he could obtain renewed assurance of receiving the amount agreed upon for printing the edition of five thousand. again the prophet was sent for, and again he made the journey from harmony to palmyra, quieted the fears of mr. grandin by renewed assurance on the part of himself and martin harris that the amount agreed upon would be paid. the work proceeded, and at last issued from the press, notwithstanding all the difficulties it had encountered (see lucy smith's _history of the prophet joseph_, ch. 33). 4. the following statement is interesting as furnishing the names of these six: names of the six members of the church as they were organized april 6, 1830--oliver cowdery, joseph smith, jun., hyrum smith, peter whitmer, jun., samuel h. smith, david whitmer. some of these had been baptized previously; but were all baptized on the day of organization. these names were given to joseph knight by oliver cowdery. (signed) joseph knight. g. s. l. city aug. 11th, 1862. witnesses g. a. smith, robt. l. campbell, thos. bullock, john v. long. (_copy_) there has been some question as to the number that had been baptized previous to the organization of the church on the 6th day of april, 1830. david whitmer in his "address to all believers in christ," a pamphlet of seventy-five pages, published in 1887, says that there were six elders and about seventy members before april 6th, 1830. others have estimated the number at thirty, thirty-five, and forty. these estimates, however, are beyond all question too large. in the minutes of the second conference of the church, held at fayette, new york, on the 26th of september, 1830, this statement is made: "number of the several members uniting to this church, since the last conference, thirty-five: making in whole now belonging to this church, sixty-two." "the last conference," referred to was one held on the 9th of june, 1830. if there were but sixty-two members in september, 1830, and thirty-five of them were added since the conference of the church held on the 9th of june of that year, then there were but twenty-seven in the church on the said 9th of june. in the last week of may, 1830, newel knight was baptized--_one_; on the 18th of april, 1830, oliver cowdery baptized _seven_, (the names are given on p. 81), on the 11th of april, oliver baptized _six_ persons (their names are also given on p. 81); on the 6th of april, 1830, the same day that the church was organized, there were _four_ persons baptized, two of whom were the father and mother of the prophet (see p. 79). this makes a total of eighteen baptized between the 9th of june conference and the 6th of april meeting; and as there were but _twenty-seven_ in the church on the 9th of june, the number that had been baptized up to the 6th of april, 1830, must have been but _nine_. _the far west record_, containing the minutes of the conferences of the 9th of june, and the 26th of september, was kept by the clerks of the high council in missouri, and the minutes of the two conferences above referred to, and which give the information here set forth, occupy pages _one_ and _two_ of that record. the accuracy of the minutes of the conference of the 26th of september, 1830, which fix the membership of the church at that time at _sixty-two_, is confirmed by the following remark of the prophet, to be found in his history in december of that same year, which remark immediately precedes extracts from the prophecy of enoch in this volume (ch. 12): "to the joy of the little flock, which in all, from colesville to canandaigua, new york, numbered about _seventy members_, did the lord reveal the following," etc. when it is remembered that the prophet is here speaking of conditions existing in december, 1830, and the figures given are exclusive of the additions which had been made in kirtland, ohio, it strongly sustains the correctness of the minutes of the conference of september 26th, which record the membership of the church at that time to be but _sixty-two_. the correctness of this number is also still further confirmed by a brief historical sketch of "the rise and progress of the church of christ," published in the _evening and morning star_ under date of april, 1833, where it is said: "in october 1830, the number of disciples had increased to between seventy and eighty." (p.169.) 5. doctrine and covenants, sec. 21. 6. doctrine and covenants, sec. 22. 7. doctrine and covenants, sec. 23. {81} chapter ix. the commencement of the public ministry of the church. [sidenote: the first public discourse.] on sunday, april 11th, 1830, oliver cowdery preached the first public discourse that was delivered by any of our number. our meeting was held, by previous appointment, at the house of mr. peter whitmer, sen., fayette. large numbers of people attended, and the same day the following were baptized, viz., hiram page, katharine page, christian whitmer, anne whitmer, jacob whitmer, elizabeth whitmer; and on the 18th day, peter whitmer, sen., mary whitmer, william jolly, elizabeth jolly, vincent jolly, richard b. peterson, and elizabeth anne whitmer--all by oliver cowdery, in seneca lake. [sidenote: the prophet's ministry at colesville.] during this month of april, i went on a visit to the residence of mr. joseph knight, of colesville, broome county, new york, with whom and his family i had been for some time acquainted, and whose name i had previously mentioned as having been so kind and thoughtful towards us while translating the book of mormon. mr. knight and his family were universalists, but were willing to reason with me upon my religious views, and were, as usual, friendly and hospitable. we held several meetings in the neighborhood; we had many friends, and some enemies. our meetings were well attended, and many began to pray fervently to almighty god, that he would give them wisdom to understand the truth. {82} [sidenote: labors of the prophet with newel knight.] amongst those who attended our meetings regularly, was newel knight, son of joseph knight. he and i had many serious conversations on the important subject of man's eternal salvation. we had got into the habit of praying much at our meetings, and newel had said that he would try and take up his cross, and pray vocally during meeting; but when we again met together, he rather excused himself. i tried to prevail upon him, making use of the figure, supposing that he should get into a mud-hole, would he not try to help himself out? and i further said that we were willing now to help him out of the mud-hole. he replied, that provided he had got into a mud-hole through carelessness, he would rather wait and get out himself, than to have others help him; and so he would wait until he could get into the woods by himself, and there he would pray. accordingly, he deferred praying until next morning, when he retired into the woods; where, according to his own account afterwards, he made several attempts to pray, but could scarcely do so, feeling that he had not done his duty, in refusing to pray in the presence of others. he began to feel uneasy, and continued to feel worse both in mind and body, until, upon reaching his own house, his appearance was such as to alarm his wife very much. he requested her to go and bring me to him. i went and found him suffering very much in his mind, and his body acted upon in a very strange manner; his visage and limbs distorted and twisted in every shape and appearance possible to imagine; and finally he was caught up off the floor of the apartment, and tossed about most fearfully. [sidenote: the first miracle in the church.] his situation was soon made known to his neighbors and relatives and in a short time as many as eight or nine grown persons had got together to witness the scene. after he had thus suffered for a time, i succeeded in getting hold of him by the hand, when almost immediately he spoke to me, and with great {83} earnestness requested me to cast the devil out of him, saying that he knew he was in him, and that he also knew that i could cast him out. i replied, "if you know that i can, it shall be done;" and then almost unconsciously i rebuked the devil, and commanded him in the name of jesus christ to depart from him; when immediately newel spoke out and said that he saw the devil leave him and vanish from his sight. this was the first miracle which was done in the church, or by any member of it; and it was done not by man, nor by the power of man, but it was done by god, and by the power of godliness; therefore, let the honor and the praise, the dominion and the glory, be ascribed to the father, son, and holy spirit, for ever and ever. amen. [sidenote: remarkable experience of newel knight.] the scene was now entirely changed, for as soon as the devil had departed from our friend, his countenance became natural, his distortions of body ceased, and almost immediately the spirit of the lord descended upon him, and the visions of eternity were opened to his view. so soon as consciousness returned, his bodily weakness was such that we were obliged to lay him upon his bed, and wait upon him for some time. he afterwards related his experience as follows: i now began to feel a most pleasing sensation resting on me, and immediately the visions of heaven were opened to my view. i felt myself attracted upward, and remained for some time enwrapt in contemplation, insomuch that i knew not what was going on in the room. by and by, i felt some weight pressing upon my shoulder and the side of my head, which served to recall me to a sense of my situation, and i found that the spirit of the lord had actually caught me up off the floor, and that my shoulder and head were pressing against the beams. all this was witnessed by many, to their great astonishment and satisfaction, when they saw the devil thus cast out, and the power of god, and his holy spirit thus made manifest. as may be expected, such a scene as {84} this contributed much to make believers of those who witnessed it, and finally the greater part of them became members of the church. [sidenote: effect of publishing the book of mormon.] soon after this occurrence i returned to fayette, seneca county. the book of mormon (the stick of joseph in the hands of ephraim,) had now been published for some time, and as the ancient prophet had predicted of it, "it was accounted as a strange thing." no small stir was created by its appearance. great opposition and much persecution followed the believers of its authenticity. but it had now come to pass that truth had sprung out of the earth, and righteousness had looked down from heaven, so we feared not our opponents, knowing that we had both truth and righteousness on our side, that we had both the father and the son, because we had the doctrines of christ, and abided in them; and therefore we continued to preach and to give information to all who were willing to hear. during the last week in may, the above-mentioned newel knight came to visit us at fayette, and was baptized by david whitmer. [sidenote: the first conference of the church.] on the ninth day of june, [1] 1830, we held our first conference as an organized church. our numbers were about thirty, besides whom many assembled with us, who were either believers or anxious to learn. having opened by singing and prayer, we partook together of the emblems of the body and blood of our lord jesus christ. we then proceeded to confirm several who had lately been baptized, after which we called out and ordained several to the various offices {85} of the priesthood. much exhortation and instruction was given, and the holy ghost was poured out upon us in a miraculous manner--many of our number prophesied, whilst others had the heavens opened to their view, and were so overcome that we had to lay them on beds or other convenient places; among the rest was brother newel knight, who had to be placed on a bed, being unable to help himself. by his own account of the transaction, he could not understand why we should lay him on the bed, as he felt no sense of weakness. he felt his heart filled with love, with glory, and pleasure unspeakable, and could discern all that was going on in the room; when all of a sudden a vision of the future burst upon him. he saw there represented the great work which through my instrumentality was yet to be accomplished. he saw heaven opened, and beheld the lord jesus christ, seated at the right hand of the majesty on high, and had it made plain to his understanding that the time would come when he would be admitted into his presence to enjoy his society for ever and ever. when their bodily strength was restored to these brethren, they shouted hosannas to god and the lamb, and rehearsed the glorious things which they had seen and felt, whilst they were yet in the spirit. [sidenote: effect of spiritual manifestations.] such scenes as these were calculated to inspire our hearts with joy unspeakable, and fill us with awe and reverence for that almighty being, by whose grace we had been called to be instrumental in bringing about, for the children of men, the enjoyment of such glorious blessings as were now at this time poured out upon us. to find ourselves engaged in the very same order of things as observed by the holy apostles of old; to realize the importance and solemnity of such proceedings; and to witness and feel with our own natural senses, the like glorious manifestations of the powers of the priesthood, the gifts and blessings of the holy ghost, and the goodness and condescension of a {86} merciful god unto such as obey the everlasting gospel of our lord jesus christ, combined to create within us sensations of rapturous gratitude, and inspire us with fresh zeal and energy in the cause of truth. [sidenote: baptisms.] shortly after this conference, david whitmer baptized the following persons in seneca lake: viz., john poorman, john jolly, julia anne jolly, harriet jolly, jerusha smith, katherine smith, william smith, don c. smith, peter rockwell, caroline rockwell, and electa rockwell. [sidenote: labor of the prophet at colesville.] immediately after conference i returned to my own house, and from thence, accompanied by my wife, oliver cowdery, john whitmer and david whitmer, went again on a visit to mr. knight, of colesville, broome county. we found a number in the neighborhood still believing, and now anxious to be baptized. we appointed a meeting for the sabbath, and on the afternoon of saturday we erected a dam across a stream of water, which was convenient, for the purpose of there attending to the ordinance of baptism; but during the night a mob collected and tore down our dam, which hindered us from attending to the baptism on the sabbath. we afterward found out that this mob had been instigated to this act of molestation by certain sectarian priests of the neighborhood, who began to consider their craft in danger, and took this plan to stop the progress of the truth; and the sequel will show how determinedly they prosecuted their opposition, as well as to how little purpose in the end. the sabbath arrived, and we held our meeting. oliver cowdery preached, and others of us bore testimony to the truth of the book of mormon, the doctrine of repentance, baptism for the remission of sins, and laying on of hands for the gift of the holy ghost, etc. amongst our audience were those who had torn down our dam, and who seemed desirous to give us trouble, but did not until after the meeting was dismissed, {87} when they immediately commenced talking to those whom they considered our friends, and tried to turn them against us and our doctrines. [sidenote: adventures of emily coburn.] amongst the many present at this meeting, was one emily coburn, sister to the wife of newel knight. the rev. mr. shearer, a divine of the presbyterian faith, who had considered himself her pastor, came to understand that she was likely to believe our doctrine, and had, a short time previous to this meeting, come to labor with her. but having spent some time with her without being able to persuade her against us, he endeavored to have her leave her sister's house and go with him to her father's, who lived at a distance. for this purpose, he had recourse to stratagem; he told her that one of her brothers was waiting at a certain place desirous to have her go with him. he succeeded thus in getting her a little distance from the house, when seeing that her brother was not in waiting for her, she refused to go any further with him; upon which he took hold of her by the arm to force her along. but her sister was soon with them, and as the two women were too many for him to cope with, he was forced to sneak off without accomplishing his errand, after all his labor and ingenuity. nothing daunted, however, he went to her father, representing to him some thing or other, which induced the old gentleman to give him a power of attorney, which, as soon as our meeting was over, on the above-named sunday evening, he immediately served upon her, and carried her off to her father's residence by open violence against her will. all his labor was in vain, however, for the said emily coburn in a short time afterwards, was baptized and confirmed a member of the church of jesus christ of latter-day saints. [sidenote: baptisms.] early on monday morning we were on the alert, and before our enemies were aware of our proceedings, we had repaired the dam, and the following thirteen {88} persons baptized, by oliver cowdery, viz., emma smith, hezekiah peck and wife, joseph knight, sen., and wife, william stringham and wife, joseph knight, jun., aaron culver and wife, levi hale, polly knight, and julia stringham. [sidenote: mobbings.] before the baptizing was entirely finished, the mob began again to collect, and shortly after we had retired, they amounted to about fifty men. they surrounded the house of mr. knight--whither we had retired--raging with anger, and apparently determined to commit violence upon us. some asked us questions, others threatened us, so that we thought it wisdom to leave and go to the house of newel knight. there also they followed us, and it was only by the exercise of great prudence on our part, and reliance in our heavenly father, that they were kept from laying violent hands upon us; and so long as they chose to stay, we were obliged to answer them various unprofitable questions, and bear with insults and threatenings without number. [sidenote: the prophet arrested.] we had appointed a meeting for this evening, for the purpose of attending to the confirmation of those who had been the same morning baptized. the time appointed had arrived and our friends had nearly all collected together, when to my surprise, i was visited by a constable, and arrested by him on a warrant, on the charge of being a disorderly person, of setting the country in an uproar by preaching the book of mormon, etc. the constable informed me, soon after i had been arrested, that the plan of those who had got out the warrant was to get me into the hands of the mob, who were now lying in ambush for me; but that he was determined to save me from them, as he had found me to be a different sort of person from what i had been represented to him. i soon found that he had told me the truth in this matter, for not far from mr. knight's house, the wagon in which {89} we had set out was surrounded by a mob, who seemed only to await some signal from the constable; but to their great disappointment, he gave the horse the whip, and drove me out of their reach. [sidenote: the prophet escapes the mob.] whilst driving in great haste one of the wagon wheels came off, which left us once more very nearly surrounded by them, as they had come on in close pursuit. however, we managed to replace the wheel and again left them behind us. he drove on to the town of south bainbridge, chenango county, where he lodged me for the time being in an upper room of a tavern; and in order that all might be right with himself and with me also, he slept during the night with his feet against the door, and a loaded musket by his side, whilst i occupied a bed which was in the room; he having declared that if we were interrupted unlawfully, he would fight for me, and defend me as far as it was in his power. [sidenote: excitement over the prophet's case.] on the day following, a court was convened for the purpose of investigating those charges which had been preferred against me. a great excitement prevailed on account of the scandalous falsehoods which had been circulated, the nature of which will appear in the sequel. in the meantime, my friend, joseph knight, had repaired to two of his neighbors, viz., james davidson and john reid, esqrs., respectable farmers, men renowned for their integrity, and well versed in the laws of their country; and retained them on my behalf during my trial. [sidenote: the trial.] at length the trial commenced amidst a multitude of spectators, who in general evinced a belief that i was guilty of all that had been reported concerning me, and of course were very zealous that i should be punished according to my crimes. among many witnesses called up against me, was mr. josiah stoal--of whom i have made mention as having worked for him some time--and examined to the following effect: {90} "did not the prisoner, joseph smith, have a horse of you?" "yes." "did not he go to you and tell you that an angel had appeared unto him and authorized him to get the horse from you?" "no, he told me no such story." "well, how had he the horse of you?" "he bought him of me as any other man would." "have you had your pay?" "that is not your business." the question being again put, the witness replied: "i hold his note for the price of the horse, which i consider as good as the pay; for i am well acquainted with joseph smith, jun., and know him to be an honest man; and if he wishes, i am ready to let him have another horse on the same terms." mr. jonathan thompson was next called up and examined: "has not the prisoner, joseph smith jun., had a yoke of oxen of you?" "yes." "did he not obtain them of you by telling you that he had a revelation to the effect that he was to have them?" "no, he did not mention a word of the kind concerning the oxen; he purchased them the same as any other man would." [sidenote: daughters of mr. stoal as witnesses. the acquittal.] after a few more such attempts, the court was detained for a time, in order that two young women, daughters of mr. stoal, with whom i had at times kept company, might be sent for, in order, if possible, to elicit something from them which might be made a pretext against me. the young ladies arrived, and were severally examined touching my character and conduct in general, but particularly as to my behavior towards them, both in public and private; when they both bore such testimony in my favor as left my {91} enemies without a pretext on their account. several other attempts were made to prove something against me, and even circumstances which were alleged to have taken place in broome county, were brought forward, but these my lawyers would not admit of as testimony against me; in consequence of which my persecutors managed to detain the court until they had succeeded in obtaining a warrant from broome county, which warrant they served upon me at the very moment that i was acquitted by this court. [sidenote: the prophet's second arrest.] the constable who served this second warrant upon me had no sooner arrested me than he began to abuse and insult me; and so unfeeling was he with me, that although i had been kept all the day in court without anything to eat since the morning, yet he hurried me off to broome county, a distance of about fifteen miles, before he allowed me any kind of food whatever. he took me to a tavern, and gathered in a number of men, who used every means to abuse, ridicule and insult me. they spit up on me, pointed their fingers at me, saying, "prophesy, prophesy!" and thus did they imitate those who crucified the savior of mankind, not knowing what they did. [sidenote: unnecessary severity.] we were at this time not far distant from my own house. i wished to be allowed the privilege of spending the night with my wife at home, offering any wished for security for my appearance; but this was denied me. i applied for something to eat. the constable ordered me some crusts of bread and water, which was the only food i that night received. at length we retired to bed. the constable made me lie next the wall. he then laid himself down by me and put his arm around me, and upon my moving in the least, would clench me fast, fearing that i intended to escape from him; and in this very disagreeable manner did we pass the night. [sidenote: the second trial.] next day i was brought before the magistrate's court at colesville, broome county, and put upon my trial. my {92} former faithful friends and lawyers were again at my side; my former persecutors were arrayed against me. many witnesses were again called forward and examined, some of whom swore to the most palpable falsehoods, and like the false witnesses which had appeared against me the day previous, they contradicted themselves so plainly that the court would not admit their testimony. others were called, who showed by their zeal that they were willing enough to prove something against me, but all they could do was to tell something which somebody else had told them. [sidenote: newel knight vs. lawyer seymour.] in this frivolous and vexatious manner did they proceed for a considerable time, when, finally, newel knight was called up and examined by lawyer seymour, who had been especially sent for on this occasion. one lawyer burch, also, was on the side of the prosecution; but mr. seymour seemed to be a more zealous presbyterian, and appeared very anxious and determined that the people should not be deluded by any one professing the power of godliness, and not "denying the power thereof." mr. knight was sworn, and mr. seymour interrogated him as follows: "did the prisoner, joseph smith, jun., cast the devil out of you?" "no, sir." "why, have not you had the devil cast out of you?" "yes, sir." "and had not joe smith some hand in its being done?" "yes, sir." "and did not he cast him out of you?" "no, sir; it was done by the power of god, and joseph smith was the instrument in the hands of god, on the occasion. he commanded him to come out of me in the name of jesus christ." "and are you sure that it was the devil?" "yes, sir." {93} "did you see him after he was cast out of you?" "yes, sir! i saw him." "pray, what did he look like?" [here one of my lawyers informed the witness that he need not answer the question.] the witness replied: "i believe i need not answer your last question, but i will do it, provided i be allowed to ask you one question first, and you answer me, viz., do you, mr. seymour, understand the things of the spirit? "no," answered mr. seymour, "i do not pretend to such big things." "well, then," replied knight, "it would be of no use to tell you what the devil looked like, for it was a spiritual sight, and spiritually discerned; and of course you would not understand it were i to tell you of it." the lawyer dropped his head, whilst the loud laugh of the audience proclaimed his discomfiture. [sidenote: plea for the state.] mr. seymour now addressed the court, and in a long and violent harangue endeavored to blacken my character and bring me in guilty of the charges which had been brought against me. among other things, he brought up the story of my having been a money-digger; and in this manner proceeded, hoping evidently to influence the court and the people against me. [sidenote: plea for the defendant.] mr. davidson and mr. reid followed on my behalf. they held forth in true colors the nature of the prosecution, the malignancy of intention, and the apparent disposition to persecute their client, rather than to afford him justice. they took up the different arguments which had been brought by the lawyers for the prosecution, and having shown their utter futility and misapplication, then proceeded to scrutinize the evidence which had been adduced, and each, in his turn, thanked god that he had been engaged in so good a cause as that of defending a man whose character stood so well the test of such a strict investigation. in fact, these men, although not regular {94} lawyers, were upon this occasion able to put to silence their opponents, and convince the court that i was innocent. they spoke like men inspired of god, whilst those who were arrayed against me trembled under the sound of their voices, and quailed before them like criminals before a bar of justice. [2] {95} [sidenote: change in sentiment.] the majority of the assembled multitude had now begun to find that nothing could be sustained against me. even the constable who arrested me, and treated me so badly, now came and apologized to me and asked my forgiveness for his behavior towards {96} me; and so far was he changed, that he informed me that the mob were determined, if the court acquitted me, that they would have me, and rail-ride me, and tar and feather me; and further, that he was willing to favor me and lead me out in safety by a private way. [sidenote: the prophet acquitted.] the court found the charges against me not sustained; i was accordingly acquitted, to the great satisfaction of my friends and vexation of my enemies, who were still determined upon molesting me. but through the instrumentality of my new friend the constable, i was enabled to escape them and make my way in safety to my wife's sister's house, where i found my wife awaiting with much anxiety the issue of those ungodly proceedings, and in company with her i arrived next day in safety at my own house. footnotes 1. the date of this conference, in the _history of the prophet_, published in the _times and seasons_ and the _millennial star_, as also in the history in manuscript in the custody of the church historian--from which the history published in those periodicals was taken--is given as the "first day of june;" but the minutes of the conference, written, as the minutes themselves state, by oliver cowdery, and recorded in the _far west record_, are dated "june 9th," 1830. it is for this reason that the date is changed in the text. these minutes also state that this conference of june 9th, was adjourned to convene again at the same place on the "26th of september, 1830." 2. in a speech made at a public gathering in nauvoo, on the 17th of may, 1844, the above-mentioned mr. reid who defended the prophet in these early prosecutions before the courts of new york, very strongly corroborates the statements of the prophet's history with reference to those court trials and the prophet's vindication in them. mr. reid never became a member of the church, but was always the prophet's staunch and true friend. his remarks on the occasion referred to were as follows: the first acquaintance i had with gen. smith was about the year 1823. he came into my neighborhood, being then about eighteen years of age, and resided there two years; during which time i became intimately acquainted with him. i do know that his character was irreproachable; that he was well known for truth and uprightness; that he moved in the first circles of the community, and he was often spoken of as a young man of intelligence and good morals, and possessing a mind susceptible of the highest intellectual attainments. i early discovered that his mind was constantly in search of truth, expressing an anxious desire to know the will of god concerning his children here below, often speaking of those things which professed christians believe in. i have often observed to my best informed friends (those that were free from superstition and bigotry) that i thought joseph was predestinated by his god from all eternity to be an instrument in the hands of the great dispenser of all good, to do a great work; what it was i knew not. after living in that neighborhood about three years, enjoying the good feelings of his acquaintances, as a worthy youth, he told his particular friends that he had had a revelation from god to go to the west about eighty miles, to his father's, in which neighborhood he would find hid in the earth an old history written on golden plates, which would give great light and knowledge concerning the will of god towards his people in this generation; unfolding the destiny of all nations, kindreds and tongues; he said that he distinctly heard the voice of him that spake. joseph knight, one of the fathers of your church, a worthy man and my intimate friend, went with him. when i reflect upon our former friendship, mr. chairman, and upon the scenes that he (i. e. joseph knight) has passed through in consequence of mal-administration, mobocracy and cruelty, i feel to lift up my voice to high heaven and pray god to bless the aged veteran, and that his silver locks may go down to the grave in peace, like a shock of corn fully ripe. in a few days his friends returned with the glad news that joseph had found the plates and had gone down to his father-in-law's for the purpose of translating them. i believe he remained there until he finished the translation. after the book was published, he came to live in the neighborhood of father knight's about four miles from me, and began to preach the gospel, and many were pricked in their hearts, believed and were baptized in the name of the lord jesus. he soon formed a church at colesville, his meetings were numerously attended; the eyes of all people were upon him with astonishment. o, mr. chairman, the world was turned up side down at once, and the devil, always ready to assist and help along in all difficulties that arise among men, personified in some of the religionists, begun to prick up his ears and jump and kick and run about like jim crow, calling for rotten eggs to help in the wake; you would have thought, sir, that gog and magog were let loose on the young man. he called upon the world's people (as they are called) but got no help; he then flew about in the sectarian churches like lightning, and they immediately came to his aid, and uniting their efforts, roared against him like the thunders of mount sinai. when those fiery bigots were let loose, they united in pouring the red hot vials of their wrath upon his head. the cry of a "false prophet! false prophet!" was sounded from village to village, and every foul epithet that malice and wicked ingenuity could invent was heaped upon him. yes, sir, the same spirit that influenced the presbyterians of massachusetts, about one hundred and fifty years ago, in their persecution of the quakers, when they first began to preach their doctrines in that state, was fully manifested by those religious bigots who were afraid if they let them alone their doctrines would come to nought. * * * but, mr. chairman, i am wandering too far from the subject. i will return to the persecutions which followed general smith, when his cheeks blossomed with the beauty of youth, and his eyes sparked with innocence. those bigots soon made up a false accusation against him and had him arraigned before joseph chamberlain, a justice of the peace, a man that was always ready to deal justice to all, and a man of great discernment of mind. the case came on about 10 o'clock a.m. i was called upon to defend the prisoner. the prosecutors employed the best counsel they could get, and ransacked the town of bainbridge and county of chenango for witnesses that would swear hard enough to convict the prisoner; but they entirely failed. _yes, sir, let me say to you that not one blemish nor spot was found against his character, he come from that trial, not withstanding the mighty efforts that were made to convict him of crime by his vigilant persecutors, with his character unstained by even the appearance of guilt_. the trial closed about 12 o'clock at night. after a few moments' deliberation, the court pronounced the words "not guilty" and the prisoner was discharged. but alas! the devil, not satisfied with his defeat, stirred up a man not unlike himself, who was more fit to dwell among the fields of hell than to belong to the human family, to go to colesville and get another writ, and take him to broome county for another trial. they were sure they could send that boy to hell, or texas, they did not care which; and in half an hour after he was discharged by the court, he was arrested again, and on the way to colesville for another trial. i was again called upon by his friends to defend him against his malignant persecutors, and clear him from the false charges they had preferred against him. i made every reasonable excuse i could, as i was nearly worn down through fatigue and want of sleep; as i had been engaged in law suits for two days, and nearly the whole of two nights. but i saw the persecution was great against him; and here let me say, mr. chairman, singular as it may seem, while mr. knight was pleading with me to go, a peculiar impression or thought struck my mind, that i must go and defend him, for he was the lord's anointed. i did not know what it meant, but thought i must go and clear the lord's anointed. i said i would go, and started with as much faith as the apostles had when they could remove mountains accompanied by father knight, who was like the old patriarchs that followed the ark of god to the city of david. * * * * * the next morning about 10 o'clock the court was organized. the prisoner was to be tried by three justices of the peace, that his departure out of the county might be made sure. neither talents nor money were wanting to insure them success. they employed the ablest lawyer in that county, and introduced twenty or thirty witnesses before dark, but proved nothing. they then sent out runners and ransacked the hills and vales, grog shops and ditches, and gathered together a company that looked as if they had come from hell and had been whipped by the soot boy thereof; which they brought forward to testify one after the other, but with no better success than before, although they wrung and twisted into every shape, in trying to tell something that would criminate the prisoner. nothing was proven against him whatever. having got through with the examination of their witnesses about 2 o'clock in the morning, the case was argued about two hours. there was not one particle of testimony against the prisoner. no, sir, he came out like the three children from the fiery furnace, without the smell of fire upon his garments. the court deliberated upon the case for half an hour with closed doors, and then we were called in. the court arraigned the prisoner and said: "mr. smith, we have had your case under consideration, examined the testimony and find nothing to condemn you, and therefore you are discharged." they then proceeded to reprimand him severely, not because anything derogatory to his character in any shape had been proven against him by the host of witnesses that had testified during the trial, but merely to please those fiends in human shape who were engaged in the unhallowed persecution of an innocent man, sheerly on account of his religious opinions. after they had got through, i arose and said: "this court puts me in mind of a certain trial held before felix of old, when the enemies of paul arraigned him before the venerable judge for some alleged crime, and nothing was found in him worthy of death or of bonds. yet to please the jews, who were his accusers, he was left bound contrary to law; and this court has served mr. smith in the same way, by their unlawful and uncalled for reprimand after his discharge, to please his accusers." we got him away that night from the midst of three hundred people without his receiving any injury; but i am well aware that we were assisted by some higher power than man; for to look back on the scene, i cannot tell how we succeeded in getting him away. i take no glory to myself; it was the lord's work and marvelous in our eyes.--_times and seasons_, _vol. v, pp. 549-552_. {97} chapter x. further molestation at colesville by mobs--the revelation embodying the vision of moses. [sidenote: second flight from colesville.] after a few days i returned to colesville, in company with oliver cowdery, for the purpose of confirming those whom we had been forced to leave for a time. we had scarcely arrived at mr. knight's, when the mob was seen collecting together to oppose us, and we considered it wisdom to leave for home, which we did, without even waiting for any refreshments. our enemies pursued us, and it was oftentimes as much as we could do to elude them. however, we managed to get home, after having traveled all night, except a short time, during which we were forced to rest ourselves under a large tree by the wayside, sleeping and watching alternately. [sidenote: reflections on persecution.] thus were we persecuted on account of our religious faith--in a country the constitution of which guarantees to every man the indefeasible right to worship god according to the dictates of his own conscience--and by men, too, who were professors of religion, and who were not backward to maintain the right of religious liberty for themselves, though they could thus wantonly deny it to us. for instance, cyrus mcmaster, a presbyterian of high standing in his church, was one of the chief instigators of these persecutions; and he at one time told me personally that he considered me guilty without judge or jury. the celebrated dr. boyington, also a presbyterian, was another instigator of these deeds of outrage; whilst a young man named benton, of the same religious faith, swore out the first warrant against {98} me. i could mention many others also, but for brevity's sake, will make these suffice for the present. [sidenote: the strength which god gave.] i will say, however, that amid all the trials and tribulations we had to wade through, the lord, who well knew our infantile and delicate situation, vouchsafed for us a supply of strength, and granted us "line upon line of knowledge--here a little and there a little," of which the following was a precious morsel: _revelation to joseph smith, jun., given june, 1830._ [1] 1. _the words of god which he spake unto moses at a time when moses was caught up into an exceedingly high mountain,_ 2. _and he saw god face to face, and he talked with him, and the glory of god was upon moses; therefore moses could endure his presence:_ 3. and god spake unto moses, saying: behold, i am the lord god almighty, and endless is my name; for i am without beginning of days or end of years; and is not this endless? 4. and, behold, thou art my son; wherefore look, and i will show thee the workmanship of mine hands; but not all, for my works are without end, and also my words, for they never cease. 5. wherefore, no man can behold all my works, except he behold all my glory; and no man can behold all my glory, and afterwards remain in the flesh on the earth. 6. and i have a work for thee, moses, my son; and thou art in the similitude of mine only begotten; and mine only begotten is and shall be the savior, for he is full of grace and truth; but there is no god beside me, and all things are present with me, for i know them all. 7. and now, behold, this one thing i show unto thee, moses, my son; for thou art in the world, and now i show it unto thee. 8. and it came to pass that moses looked, and beheld the world upon which he was created; and moses beheld the world and the ends thereof, and all the children of men which are, and which were created; of the same he greatly marveled and wondered. 9. and the presence of god withdrew from moses, that his glory was not upon moses; and moses was left unto himself. and as he was left unto himself, he fell unto the earth. 10. and it came to pass that it was for the space of many hours before moses did again receive his natural strength like unto man; and he said unto himself: now, for this cause i know that man is nothing, which thing i never had supposed. {99} 11. but now mine own eyes have beheld god; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; for i should have withered and died in his presence; but his glory was upon me; and i beheld his face, for i was transfigured before him. 12. and it came to pass that when moses had said these words, behold, satan came tempting him, saying: moses, son of man, worship me. 13. and it came to pass that moses looked upon satan and said: who art thou? for behold, i am a son of god, in the similitude of his only begotten; and where is thy glory, that i should worship thee? 14. for behold, i could not look upon god, except his glory should come upon me, and i were strengthened before him. but i can look upon thee in the natural man. is it not so, surely? 15. blessed be the name of my god, for his spirit hath not altogether withdrawn from me, or else where is thy glory, for it is darkness unto me? and i can judge between thee and god; for god said unto me: worship god, for him only shalt thou serve. 16. get thee hence, satan; deceive me not; for god said unto me: thou art after the similitude of mine only begotten. 17. and he also gave me commandments when he called unto me out of the burning bush, saying: call upon god in the name of mine only begotten, and worship me. 18. and again moses said: i will not cease to call upon god, i have other things to inquire of him: for his glory has been upon me, wherefore i can judge between him and thee. depart hence, satan. 19. and now, when moses had said these words, satan cried with a loud voice, and rent upon the earth, and commanded, saying: i am the only begotten, worship me. 20. and it came to pass that moses began to fear exceedingly; and as he began to fear, he saw the bitterness of hell. nevertheless, calling upon god, he received strength, and he commanded, saying: depart from me, satan, for this one god only will i worship, which is the god of glory. 21. and now satan began to tremble, and the earth shook; and moses received strength, and called upon god, saying: in the name of the only begotten, depart hence, satan. 22. and it came to pass that satan cried with a loud voice, with weeping and wailing and gnashing of teeth; and he departed hence, even from the presence of moses, that he beheld him not. 23. and now of this thing moses bore record; but because of wickedness it is not had among the children of men. 24. and it came to pass that when satan had departed from the presence of moses, that moses lifted up his eyes unto heaven, being filled {100} with the holy ghost, which beareth record of the father and the son; 25. and calling upon the name of god, he beheld his glory again, for it was upon him; and he heard a voice, saying: blessed art thou, moses, for i, the almighty, have chosen thee, and thou shalt be made stronger than many waters; for they shall obey thy command as if thou wert god. 26. and lo, i am with thee, even unto the end of thy days; for thou shalt deliver my people from bondage, even israel my chosen. 27. and it came to pass, as the voice was still speaking, moses cast his eyes and beheld the earth, yea, even all of it; and there was not a particle of it which he did not behold, discerning it by the spirit of god. 28. and he beheld also the inhabitants thereof, and there was not a soul which he beheld not; and he discerned them by the spirit of god; and their numbers were great, even numberless as the sand upon the sea shore. 29. and he beheld many lands; and each land was called earth, and there were inhabitants on the face thereof. 30. and it came to pass that moses called upon god, saying: tell me, i pray thee, why these things are so, and by what thou madest them? 31. and behold, the glory of the lord was upon moses, so that moses stood in the presence of god, and talked with him face to face. and the lord god said unto moses: for mine own purpose have i made these things. here is wisdom and it remaineth in me. 32. and by the word of my power, have i created them, which is mine only begotten son, who is full of grace and truth. 33. and worlds without number have i created; and i also created them for mine own purpose; and by the son i created them, which is mine only begotten. 34. and the first man of all men have i called adam, which is many. 35. but only an account of this earth, and the inhabitants thereof, give i unto you. for behold, there are many worlds that have passed away by the word of my power. and there are many that now stand, and innumerable are they unto man; but all things are numbered unto me, for they are mine and i know them. 36. and it came to pass that moses spake unto the lord saying: be merciful unto thy servant, o god, and tell me concerning this earth and the inhabitants thereof, and also the heavens, and then thy servant will be content. 37. and the lord god spake unto moses, saying: the heavens, they are many, and they cannot be numbered unto man, but they are numbered unto me, for they are mine. 38. and as one earth shall pass away, and the heavens thereof, even so shall another come; and there is no end to my works, neither to my words. {101} 39. for behold, this is my work and my glory--to bring to pass the immortality and eternal life of man. 40. and now, moses, my son, i will speak unto thee concerning this earth upon which thou standest; and thou shalt write the things which i shall speak. 41. and in a day when the children of men shall esteem my words as naught and take many of them from the book which thou shalt write, behold, i will raise up another like unto thee; and they shall be had again among the children of men--among as many as shall believe. 42. these words were spoken unto moses in the mount, the name of which shall not be known among the children of men. and now they are spoken unto you. show them not unto any except them that believe. even so. amen. meantime, and notwithstanding all the rage of our enemies, we had much consolation, and many things occurred to strengthen our faith and cheer our hearts. [sidenote: encouragement from inspired dreams.] after our departure from colesville, after the trial, the church there were very anxious, as might be expected, concerning our again visiting them, during which time sister knight, wife of newel knight, had a dream, which enabled her to say that we would visit them that day, which really came to pass, for a few hours afterwards we arrived; and thus was our faith much strengthened concerning dreams and visions in the last days, foretold by the ancient prophet joel; and although we this time were forced to seek safety from our enemies by flight, yet did we feel confident that eventually we should come off victorious, if we only continued faithful to him who had called us forth from darkness into the marvelous light of the everlasting gospel of our lord jesus christ. shortly after our return home, we received the following commandments: _revelation to joseph smith, jun., and oliver cowdery, given at harmony, pennsylvania, july, 1830._ [2] 1. behold thou wast called and chosen to write the book of mormon, and to my ministry; and i have lifted thee up out of thy afflictions, and have {102} counseled thee, that thou hast been delivered from all thine enemies, and thou hast been delivered from the powers of satan and from darkness! 2. nevertheless, thou art not excusable in thy transgressions; nevertheless, go thy way and sin no more. 3. magnify thine office; and after thou hast sowed thy fields and secured them, go speedily unto the church which is in colesville, fayette, and manchester, and they shall support thee; and i will bless them both spiritually and temporally; 4. but if they receive thee not, i will send upon them a cursing instead of a blessing. 5. and thou shalt continue in calling upon god in my name, and writing the things which shall be given thee by the comforter, and expounding all scriptures unto the church; 6. and it shall be given thee in the very moment what thou shalt speak and write, and they shall hear it, or i will send unto them a cursing instead of a blessing. 7. for thou shalt devote all thy service in zion; and in this thou shalt have strength. 8. be patient in afflictions, for thou shalt have many; but endure them, for, lo, i am with thee, even unto the end of thy days. 9. and in temporal labors thou shalt not have strength, for this is not thy calling. attend to thy calling and thou shalt have wherewith to magnify thine office, and to expound all scriptures, and continue in laying on of the hands and confirming the churches. 10. and thy brother oliver shall continue in bearing my name before the world, and also to the church. and he shall not suppose that he can say enough in my cause; and lo, i am with him to the end. 11. in me he shall have glory, and not of himself; whether in weakness or in strength, whether in bonds or free, 12. and at all times, and in all places, he shall open his mouth and declare my gospel as with the voice of a trump, both day and night. and i will give unto him strength such as is not known among men. 13. require not miracles, except i shall command you, except casting out devils, healing the sick, and against poisonous serpents, and against deadly poisons; 14. and these things ye shall not do, except it be required of you by them who desire it, that the scriptures might be fulfilled; for ye shall do according to that which is written. 15. and in whatsoever place ye shall enter, and they receive you not in my name, ye shall leave a cursing instead of a blessing, by casting off the dust of your feet against them as a testimony, and cleansing your feet by the wayside. {103} 16. and it shall come to pass, that whosoever shall lay their hands upon you by violence, ye shall command to be smitten in my name; and, behold, i will smite them according to your words, in mine own due time. 17. and whosoever shall go to law with thee shall be cursed by the law. 18. and thou shalt take no purse nor scrip, neither staves, neither two coats, for the church shall give unto thee in the very hour what thou needest for food and for raiment, and for shoes and for money, and for scrip; 19. for thou art called to prune my vineyard with a mighty pruning, yea, even for the last time. yea, and also all those whom thou hast ordained, and they shall do even according to this pattern. amen. _revelation given at harmony, pennsylvania, july, 1830._ [3] 1. hearken unto the voice of the lord your god, while i speak unto you, emma smith, my daughter, for verily i say unto you, all those who receive my gospel are sons and daughters in my kingdom. 2. a revelation i give unto you concerning my will, and if thou art faithful and walk in the paths of virtue before me, i will preserve thy life, and thou shalt receive an inheritance in zion. 3. behold, thy sins are forgiven thee, and thou art an elect lady, whom i have called. 4. murmur not because of the things which thou hast not seen, for they are withheld from thee and from the world, which is wisdom in me in a time to come. 5. and the office of thy calling shall be for a comfort unto my servant, joseph smith, jun., thy husband, in his afflictions with consoling words, in the spirit of meekness. 6. and thou shalt go with him at the time of his going, and be unto him for a scribe, while there is no one to be a scribe for him, that i may send my servant, oliver cowdery, whithersoever i will. 7. and thou shalt be ordained under his hand to expound scripture, and to exhort the church, according as it shall be given thee by my spirit; 8. for he shall lay his hands upon thee, and thou shalt receive the holy ghost, and thy time shall be given to writing, and to learning much. 9. and thou needest not fear, for thy husband shall support thee in the church; for unto them is his calling, that all things might be revealed unto them, whatsoever i will, according to their faith. 10. and verily i say unto thee, that thou shalt lay aside the things of this world, and seek for the things of a better. {104} 11. and it shall be given thee, also, to make a selection of sacred hymns, as it shall be given thee, which is pleasing unto me, to be had in my church: 12. for my soul delighteth in the song of the heart, yea, the song of the righteous is a prayer unto me, and it shall be answered with a blessing upon their heads. 13. wherefore lift up thy heart and rejoice, and cleave unto the covenants which thou hast made. 14. continue in the spirit of meekness, and beware of pride. let thy soul delight in thy husband, and the glory which shall come upon him. 15. keep my commandments continually, and a crown of righteousness thou shalt receive. and except thou do this, where i am you cannot come. 16. and verily, verily, i say unto you, that this is my voice unto all. amen. _revelation to joseph smith, jun., oliver cowdery, and john whitmer, given at harmony, pennsylvania, july, 1830._ [4] 1. behold, i say unto you, that you shall let your time be devoted to the studying of the scriptures, and to preaching, and to confirming the church at colesville, and to performing your labors on the land, such as is required, until after you shall go to the west to hold the next conference; and then it shall be made known what you shall do. 2. and all things shall be done by common consent in the church, by much prayer and faith, for all things you shall receive by faith. amen. [sidenote: compilation of revelations.] shortly after we had received the above revelations, oliver cowdery returned to mr. peter whitmer's, sen., and i began to arrange and copy the revelations, which we had received from time to time; in which i was assisted by john whitmer, who now resided with me. [sidenote: cowdery's error.] whilst thus employed in the work appointed me by my heavenly father, i received a letter from oliver cowdery, the contents of which gave me both sorrow and uneasiness. not having that letter now in my possession, i cannot of course give it here in full, but merely an extract of the most prominent parts, which i can yet, and expect long to, remember. {105} he wrote to inform me that he had discovered an error in one of the commandments--book of doctrine and covenants: "and truly manifest by their works that they have received of the spirit of christ unto a remission of their sins." [5] the above quotation, he said, was erroneous, and added: "i command you in the name of god to erase those words, that no priestcraft be amongst us!" i immediately wrote to him in reply, in which i asked him by what authority he took upon him to command me to alter or erase, to add to or diminish from, a revelation or commandment from almighty god. [sidenote: the prophet's correction of the error.] a few days afterwards i visited him and mr. whitmer's family, when i found the family in general of his opinion concerning the words above quoted, and it was not without both labor and perseverance that i could prevail with any of them to reason calmly on the subject. however, christian whitmer at length became convinced that the sentence was reasonable, and according to scripture; and finally, with his assistance, i succeeded in bringing, not only the whitmer family, but also oliver cowdery to acknowledge that they had been in error, and that the sentence in dispute was in accordance with the rest of the commandment. and thus was this error rooted out, which having its rise in presumption and rash judgment, was the more particularly calculated (when once fairly understood) to teach each and all of us the necessity of humility and meekness before the lord, that he might teach us of his ways, that we might walk in his paths, and live by every word that proceedeth forth from his mouth. footnotes 1. pearl of great price. 2. doctrine and covenants, sec. 24. 3. doctrine and covenants, sec. 25. 4. doctrine and covenants, sec. 26. 5. part of paragraph 37, sec. 20, doctrine and covenants. {106} chapter xi. further light respecting the sacrament--the prophet's removal to fayette. [sidenote: instructions on the sacrament.] early in the month of august newel knight and his wife paid us a visit at my place in harmony, pennsylvania; and as neither his wife nor mine had been as yet confirmed, it was proposed that we should confirm them, and partake together of the sacrament, before he and his wife should leave us. in order to prepare for this i set out to procure some wine for the occasion, but had gone only a short distance when i was met by a heavenly messenger, and received the following revelation, the first four paragraphs of which were written at this time, and the remainder in the september following: _revelation given at harmony, pennsylvania, august, 1830._ [1] 1. listen to the voice of jesus christ, your lord, your god, and your redeemer, whose word is quick and powerful. 2. for, behold, i say unto you, that it mattereth not what ye shall eat, or what ye shall drink, when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory; remembering unto the father my body which was laid down for you, and my blood which was shed for the remission of your sins: 3. wherefore, a commandment i give unto you, that you shall not purchase wine, neither strong drink of your enemies: 4. wherefore, you shall partake of none except it is made new among you; yea, in this my father's kingdom which shall be built up on the earth. {107} 5. behold, this is wisdom in me: wherefore, marvel not, for the hour cometh that i will drink of the fruit of the vine with you on the earth, and with moroni, whom i have sent unto you to reveal the book of mormon, containing the fulness of my everlasting gospel, to whom i have committed the keys of the record of the stick of ephraim: 6. and also with elias, to whom i have committed the keys of bringing to pass the restoration of all things, spoken by the mouth of all the holy prophets since the world began, concerning the last days: 7. and also john the son of zacharias, which zacharias he (elias) visited and gave promise that he should have a son, and his name should be john, and he should be filled with the spirit of elias; 8. which john i have sent unto you, my servant joseph smith, jun., and oliver cowdery, to ordain you unto the first priesthood which you have received, that you might be called and ordained even as aaron: 9. and also elijah, unto whom i have committed the keys of the power of turning the hearts of the fathers to the children, and the hearts of the children to the fathers, that the whole earth may not be smitten with a curse: 10. and also with joseph, and jacob, and isaac, and abraham, your fathers, by whom the promises remain; 11. and also with michael, or adam, the father of all, the prince of all, the ancient of days. 12. and also with peter, and james, and john, whom i have sent unto you, by whom i have ordained you and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry and of the same things which i revealed unto them: 13. unto whom i have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times, in the which i will gather together in one all things, both which are in heaven, and which are on earth: 14. and also with all those whom my father hath given me out of the world: 15. wherefore, lift up your heart and rejoice, and gird up your loins, and take upon you my whole armor, that ye may be able to withstand the evil day, having done all, that ye may be able to stand. 16. stand, therefore, having your loins girt about with truth, having on the breastplate of righteousness, and your feet shod with the preparation of the gospel of peace, which i have sent mine angels to commit unto you. 17. taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked: 18. and take the helmet of salvation, and the sword of my spirit, which i will pour out upon you, and my word which i reveal unto you {108} and be agreed as touching all things whatsoever ye ask of me, and be faithful until i come, and ye shall be caught up, that where i am ye shall be also. amen. [sidenote: a confirmation meeting.] in obedience to the above commandment, we prepared some wine of our own making, and held our meeting, consisting only of five, viz., newel knight and his wife, myself and my wife, and john whitmer. we partook together of the sacrament, after which we confirmed these two sisters into the church, and spent the evening in a glorious manner. the spirit of the lord was poured out upon us, we praised the lord god, and rejoiced exceedingly. [sidenote: the prophet's father-in-law embittered.] about this time a spirit of persecution began again to manifest itself against us in the neighborhood where i now resided, which was commenced by a man of the methodist persuasion, who professed to be a minister of god. this man had learned that my father-in-law and his family had promised us protection, and were friendly, and inquiring into the work; and knowing that if he could get him turned against me, my friends in that place would be but few, he visited my father-in-law, and told him falsehoods concerning me of the most shameful nature, which turned the old gentleman and his family so much against us, that they would no longer promise us protection nor believe our doctrines. [2] [sidenote: the eyes of enemies blinded through faith.] towards the latter end of august, in company with john and david whitmer, and my brother hyrum smith, i visited the church at colesville, new york. well knowing the determined hostility of our enemies in that quarter, and also knowing that it was our duty to visit the church, we had called upon our heavenly father, in mighty {109} prayer, that he would grant us an opportunity of meeting with them, that he would blind the eyes of our enemies, so that they would not know us, and that we might on this occasion return unmolested. our prayers were not in vain, for when within a little distance of mr. knight's place, we encountered a large company at work upon the public road, amongst whom were several of our most bitter enemies. they looked earnestly at us, but not knowing us, we passed on without interruption. that evening we assembled the church, and confirmed them, partook of the sacrament, and held a happy meeting, having much reason to rejoice in the god of our salvation, and sing hosannas to his holy name. next morning we set out on our return home, and although our enemies had offered a reward of five dollars to any one who would give them information of our arrival, yet did we get out of the neighborhood, without the least annoyance, and arrived home in safety. some few days afterwards, however, newel knight came to my place, and from him we learned that, very shortly after our departure, the mob came to know of our having been there, when they immediately collected together, and threatened the brethren, and very much annoyed them during all that day. [sidenote: the prophet finds an asylum in fayette.] meantime, brother knight had come with his wagon, prepared to move my family to fayette, new york. mr. whitmer, having heard of the persecutions against us at harmony, pennsylvania, had invited us to go and live with him; and during the last week in august we arrived at fayette, amidst the congratulations of our brethren and friends. [sidenote: spurious revelations through hiram page.] to our great grief, however, we soon found that satan had been lying in wait to deceive, and seeking whom he might devour. brother hiram page had in his possession a certain stone, by which he had obtained certain "revelations" concerning the upbuilding of zion, the order of the {110} church, etc., all of which were entirely at variance with the order of god's house, as laid down in the new testament, as well as in our late revelations. as a conference meeting had been appointed for the 26th [3] day of september, i thought it wisdom not to do much more than to converse with the brethren on the subject, until the conference should meet. finding, however, that many, especially the whitmer family and oliver cowdery, were believing much in the things set forth by this stone, we thought best to inquire of the lord concerning so important a matter; and before conference convened, we received the following: _revelation to oliver cowdery, given at fayette, new york, september, 1830._ [4] 1. behold, i say unto thee, oliver, that it shall be given unto thee, that thou shalt be heard by the church in all things whatsoever thou shalt teach them by the comforter, concerning the revelations and commandments which i have given. 2. but, behold, verily, verily, i say unto thee, no one shall be appointed to receive commandments and revelations in this church, excepting my servant joseph smith, jun., for he receiveth them even as moses. 3. and thou shalt be obedient unto the things which i shall give unto {111} him, even as aaron, to declare faithfully the commandments and the revelations, with power and authority unto the church. 4. and if thou art led at any time by the comforter to speak or teach or at all times by the way of commandment unto the church, thou mayest do it. 5. but thou shalt not write by way of commandment, but by wisdom: 6. and thou shalt not command him who is at thy head, and at the head of the church, 7. for i have given him the keys of the mysteries, and the revelations which are sealed, until i shall appoint unto them another in his stead. 8. and now, behold, i my unto you, that you shall go unto the lamanites and preach my gospel unto them; and inasmuch as they receive thy teachings, thou shalt cause my church to be established among them; and thou shalt have revelations, but write them not by way of commandment. 9. and now, behold, i say unto you, that it is not revealed, and no man knoweth, where the city of zion shall be built, but it shall be given hereafter. behold, i say unto you, that it shall be on the borders by the lamanites. 10. thou shalt not leave this place until after the conference, and my servant joseph shall be appointed to preside over the conference by the voice of it, and what he saith to thee thou shalt tell. 11. and again, thou shalt take thy brother, hiram page, between him and thee alone, and tell him that those things which he hath written from that stone, are not of me, and that satan deceiveth him; 12. for, behold, these things have not been appointed unto him, neither shall anything be appointed unto any of this church contrary to the church covenants. 13. for all things must be done in order, and by common consent in the church, by the prayer of faith. 14. and thou shalt assist to settle all these things according to the covenants of the church before thou shalt take thy journey among the lamanites. 15. and it shall be given thee from the time thou shalt go, until the time thou shalt return, what thou shalt do. 16. and thou must open thy mouth at all times declaring my gospel with the sound of rejoicing. amen. _revelation, given in the presence of six elders, in fayette, new york, september, 1830._ [5] 1. listen to the voice of jesus christ, your redeemer, the great i am, whose arm of mercy hath atoned for your sins; {112} 2. who will gather his people even as a hen gathereth her chickens under her wings, even as many as will hearken to my voice and humble themselves before me, and call upon me in mighty prayer. 3. behold, verily, verily, i say unto you, that at this time your sins are forgiven you, therefore ye receive these things; but remember to sin no more, lest perils shall come upon you. 4. verily, i say unto you, that ye are chosen out of the world to declare my gospel with the sound of rejoicing, as with the voice of a trump. 5. lift up your hearts and be glad, for i am in your midst, and am your advocate with the father; and it is his good will to give you the kingdom; 6. and as it is written, whatsoever ye shall ask in faith, being united in prayer according to my command, ye shall receive; 7. and ye are called to bring to pass the gathering of mine elect; for mine elect hear my voice and harden not their hearts; 8. wherefore the decree hath gone forth from the father, that they shall be gathered in unto one place upon the face of this land, to prepare their hearts and be prepared in all things against the day when tribulation and desolation are sent forth upon the wicked; 9. for the hour is nigh, and the day soon at hand, when the earth is ripe; and all the proud, and they that do wickedly, shall be as stubble, and i will burn them up, saith the lord of hosts, that wickedness shall not be upon the earth; 10. for the hour is nigh, and that which was spoken by mine apostles must be fulfilled; for as they spoke, so shall it come to pass; 11. for i will reveal myself from heaven with power and great glory, with all the hosts thereof, and dwell in righteousness with men on earth a thousand years, and the wicked shall not stand. 12. and again, verily, verily, i say unto you, and it hath gone forth in a firm decree, by the will of the father, that mine apostles, the twelve which were with me in my ministry at jerusalem, shall stand at my right hand at the day of my coming in a pillar of fire, being clothed with robes of righteousness, with crowns upon their heads, in glory even as i am, to judge the whole house of israel, even as many as have loved me and kept my commandments, and none else; 13. for a trump shall sound both long and loud, even as upon mount sinai, and all the earth shall quake, and they shall come forth--yea, even the dead which died in me, to receive a crown of righteousness, and to be clothed upon, even as i am, to be with me, that we may be one. 14. but, behold, i say unto you, that before this great day shall come, the sun shall be darkened, and the moon shall be turned into blood, and the stars shall fall from heaven, and there shall be greater signs in heaven above, and in the earth beneath; {113} 15. and there shall be weeping and wailing among the hosts of men; 16. and there shall be a great hailstorm sent forth to destroy the crops of the earth; 17. and it shall come to pass because of the wickedness of the world, that i will take vengeance upon the wicked, for they will not repent: for the cup of mine indignation is full; for behold, my blood shall not cleanse them if they hear me not. 18. wherefore, i the lord god will send forth flies upon the face of the earth, which will take hold of the inhabitants thereof, and shall eat their flesh, and shall cause maggots to come in upon them; 19. and their tongues shall be staid that they shall not utter against me; and their flesh shall fall from off their bones, and their eyes from their sockets: 20. and it shall come to pass that the beasts of the forest, and the fowls of the air shall devour them up. 21. and the great and abominable church, which is the whore of all the earth, shall be cast down by devouring fire, according as it is spoken by the mouth of ezekiel the prophet, who spoke of these things, which have not come to pass, but surely must, as i live, for abominations shall not reign. 22. and again, verily, verily, i say unto you that when the thousand years are ended, and men again begin to deny their god, then will i spare the earth but for a little season; 23. and the end shall come, and the heaven and the earth shall be consumed and pass away, and there shall be a new heaven and a new earth, 24. for all old things shall pass away, and all things shall become new, even the heaven and the earth, and all the fullness thereof, both men and beasts, the fowls of the air, and the fishes of the sea; 25. and not one hair, neither mote, shall be lost, for it is the workmanship of mine hand. 26. but, behold, verily i say unto you, before the earth shall pass away, michael, mine archangel, shall sound his trump, and then shall all the dead awake, for their graves shall be opened, and they shall come forth; yea, even all. 27. and the righteous shall be gathered on my right hand unto eternal life; and the wicked on my left hand will i be ashamed to own before the father; 28. wherefore i will say unto them--depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. 29. and now behold, i say unto you, never at any time have i declared from mine own mouth that they should return, for where i am they cannot come, for they have no power. {114} 30. but remember that all my judgments are not given unto men: and as the words have gone forth out of my mouth, even so shall they be fulfilled, that the first shall be last, and that the last shall be first in all things whatsoever i have created by the word of my power, which is the power of my spirit. 31. for by the power of my spirit created i them; yea, all things both spiritual and temporal- 32. firstly spiritual, secondly temporal, which is the beginning of my work; and again, first temporal, and secondly spiritual, which is the last of my work- 33. speaking unto you that you may naturally understand; but unto myself my works have no end, neither beginning; but it is given unto you that ye may understand, because ye have asked it of me and are agreed. 34. wherefore, verily i say unto you, that all things unto me are spiritual, and not at any time have i given unto you a law which was temporal; neither any man, nor the children of men; neither adam, your father, whom i created. 35. behold, i gave unto him that he should be an agent unto himself; and i gave unto him commandment, but no temporal commandment gave i unto him, for my commandments are spiritual; they are not natural nor temporal, neither carnal nor sensual. 36. and it came to pass that adam, being tempted of the devil (for, behold, the devil was before adam, for he rebelled against me, saying, give me thine honor, which is my power; and also a third part of the hosts of heaven turned he away from me because of their agency; 37. and they were thrust down, and then came the devil and his angels; 38. and, behold, there is a place prepared for them from the beginning, which place is hell: 39. and it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; for if they never should have bitter, they could not know the sweet.) 40. wherefore, it came to pass that the devil tempted adam, and he partook of the forbidden fruit, and transgressed the commandment, wherein he became subject to the will of the devil, because he yielded unto temptation. 41. wherefore i the lord god caused that he should be cast out from the garden of eden, from my presence, because of his transgression, wherein he became spiritually dead, which is the first death, even that same death, which is the last death, which is spiritual, which shall be pronounced upon the wicked when i shall say--depart, ye cursed. 42. but, behold, i say unto you, that i the lord god gave unto adam {115} and unto his seed that they should not die as to the temporal death, until i the lord god should send forth angels to declare unto them repentance and redemption, through faith on the name of mine only begotten son. 43. and thus did i, the lord god, appoint unto man the days of his probation; that by his natural death he might be raised in immortality unto eternal life, even as many as would believe; 44. and they that believe not unto eternal damnation, for they cannot be redeemed from their spiritual fall, because they repent not; 45. for they love darkness rather than light, and their deeds are evil, and they receive their wages of whom they list to obey. 46. but, behold, i say unto you, that little children are redeemed from the foundation of the world through mine only begotten: 47. wherefore, they cannot sin, for power is not given unto satan to tempt little children, until they begin to become accountable before me; 48. for it is given unto them even as i will, according to mine own pleasure, that great things may be required at the hand of their fathers. 49. and, again, i say unto you, that whoso having knowledge, have i not commanded to repent? 50. and he that hath no understanding, it remaineth in me to do according as it is written. and now i declare no more unto you at this time. amen. [sidenote: the conference of september 26th.] at length our conference assembled. the subject of the stone previously mentioned was discussed, and after considerable investigation, brother page, as well as the whole church who were present, renounced the said stone, and all things connected therewith, much to our mutual satisfaction and happiness. we now partook of the sacrament, confirmed and ordained many, and attended to a great variety of church business on the first and the two following days of the conference, during which time we had much of the power of god manifested amongst us; the holy ghost came upon us, and filled us with joy unspeakable; and peace, and faith, and hope, and charity abounded in our midst. before we separated we received the following: {116} _revelation to david whitmer, peter whitmer, jun., and john whitmer, given september, 1830._ [6] 1. behold, i say unto you, david, that you have feared man and have not relied on me for strength as you ought. 2. but your mind has been on the things of the earth more than on the things of me, your maker, and the ministry whereunto you have been called; and you have not given heed unto my spirit, and to those who were set over you, but have been persuaded by those whom i have not commanded: 3. wherefore, you are left to inquire for yourself, at my hand, and ponder upon the things which you have received. 4. and your home shall be at your father's house until i give unto you further commandments. and you shall attend to the ministry in the church, and before the world, and in the regions round about. amen. 5. behold, i say unto you peter, that you shall take your journey with your brother oliver, for the time has come that it is expedient in me that you shall open your mouth to declare my gospel; therefore, fear not, but give heed unto the words and advice of your brother, which he shall give you. 6. and be you afflicted in all his afflictions, ever lifting up your heart unto me in prayer, and faith, for his and your deliverance: for i have given unto him power to build up my church among the lamanites: 7. and none have i appointed to be his counselor over him in the church concerning church matters, except it is his brother, joseph smith, jun. 8. wherefore, give heed unto these things and be diligent in keeping my commandments, and you shall be blessed unto eternal life. amen. 9. behold, i say unto you, my servant john, that thou shalt commence from this time forth to proclaim my gospel, as with the voice of a trump. 10. and your labor shall be at your brother philip burroughs', and in that region round about; yea, wherever you can be heard, until i command you to go from hence. 11. and your whole labor shall be in zion, with all your soul, from henceforth; yea, you shall ever open your mouth in my cause, not fearing what man can do, for i am with you. amen. _revelation to thomas b. marsh, given september, 1830._ [7] 1. thomas, my son, blessed are you because of your faith in my work. 2. behold, you have had many afflictions because of your family: {117} nevertheless, i will bless you and your family; yea, your little ones; and the day cometh that they will believe and know the truth and be one with you in my church. 3. lift up your heart and rejoice, for the hour of your mission is come: and your tongue shall be loosed; and you shall declare glad tidings of great joy unto this generation. 4. you shall declare the things which have been revealed to my servant, joseph smith, jun., you shall begin to preach from this time forth; yea, to reap in the field which is white already to be burned: 5. therefore, thrust in your sickle with all your soul, and your sins are forgiven you, and you shall be laden with sheaves upon your back, for the laborer is worthy of his hire. wherefore, your family shall live. 6. behold, verily i say unto you, go from them only for a little time, and declare my word, and i will prepare a place for them; 7. yea, i will open the hearts of the people, and they will receive you. and i will establish a church by your hand; 8. and you shall strengthen them and prepare them against the time when they shall be gathered. 9. be patient in afflictions, revile not against those that revile. govern your house in meekness, and be steadfast. 10. behold, i say unto you that you shall be a physician unto the church, but not unto the world, for they will not receive you. 11. go your way withersoever i will, and it shall be given you by the comforter what you shall do, and whither you shall go. 12. pray always lest you enter into temptation, and lose your reward. 13. be faithful unto the end, and lo, i am with you. these words are not of man, nor of men, but of me, even jesus christ, your redeemer, by the will of the father. amen. [8] {118} [sidenote: satisfactory results of the conference.] during this conference, which continued three days, the utmost harmony prevailed, and all things were settled satisfactorily to all present, and a desire was manifested by all the saints to go forward and labor with all their powers to spread the great and glorious principles of truth, which had been revealed by our heavenly father. a number were baptized during the conference, and the word of the lord spread and prevailed. [sidenote: mission to the lamanites.] at this time a great desire was manifested by several of the elders respecting the remnants of the house of joseph, the lamanites, residing in the west--knowing [9] that the purposes of god were great respecting that people, and hoping that the time had come when the promises of the almighty in regard to them were about to be accomplished, and that they would receive the gospel, and enjoy its blessings. the desire being so great, it was agreed that we should inquire of the lord respecting the propriety of sending some of the elders [10] among them, which we accordingly did, and received the following: _revelation to parley p. pratt and ziba peterson, given october, 1830._ [11] 1. and now concerning my servant parley p. pratt, [12] behold i say {119} unto him that as i live, i will that he shall declare my gospel and learn of me and be meek and lowly of heart; 2. and that which i have appointed unto him is, that he shall go with my servants older cowdery and peter whitmer, jun., into the wilderness among the lamanites. 3. and ziba peterson, also, shall go with them, and i myself will go with them and be in their midst; and i am their advocate with the father, and nothing shall prevail against them. {120} 4. and they shall give heed to that which is written and pretend to no other revelation, and they shall pray always that i may unfold the same to their understanding; 5. and they shall give heed unto these words and trifle not, and i will bless them. amen. [sidenote: departure of the lamanite mission. arrival at kirtland.] immediately on receiving this revelation, preparations were made for the journey of the brethren therein designated, to the borders of the lamanites, and a copy of the revelation was given them. they bade adieu to their brethren and friends, and commenced their journey, preaching by the way, and leaving a sealing testimony behind them, lifting up their voice like a trump in the different villages through which they passed. [13] they continued their journey until they came to kirtland, ohio, where they tarried some time, there being quite a number in that place and vicinity who believed their testimony, and came forward and obeyed the gospel. among the number was mr. sidney rigdon, [14] and a large portion of the church over which he presided. {121} [sidenote: previous relations of pratt and rigdon.] previous to this, elder parley p. pratt had been a preacher in the same church with mr. rigdon, and resided in the town of amherst, loraine county, in ohio, and had been sent into the state of new york on a mission, where he became {122} acquainted with the circumstances of the coming forth of the book of mormon, and was introduced to joseph smith, jun., and other members of the church. the belief that there were many in the church with which he had formerly been united, who were honest seekers after truth, induced elder pratt; while on his journey to the west, to call upon his friends, and make known the great things which the lord had brought to pass. [sidenote: presentation of the book of mormon to sidney rigdon.] the first house at which they called in the vicinity of kirtland, was mr. rigdon's, and after the usual salutations, they presented him with the book of mormon, stating that it was a revelation from god. this being the first time he had ever heard of, or seen, the book of mormon, [15] he felt very much {123} surprised at the assertion, and replied that he had the bible which he believed was a revelation from god, and with which he pretended to have some acquaintance; but with respect of the book they had presented him, he must say {124} that he had considerable doubt. upon this, they expressed a desire to investigate the subject, and argue the matter. but he replied, "no, young gentleman, you must not argue with me on the subject; but i will read your book, and see what claims it has upon my faith, and will endeavor to ascertain whether it be a revelation from god or not." [sidenote: public ministry at mentor.] after some further conversation they expressed a desire to lay the subject before the people, and requested the privilege of preaching in mr. rigdon's chapel, to which he readily consented. the appointment was accordingly published, and a large and respectable congregation assembled. oliver cowdery and parley p. pratt severally addressed the meeting. at the conclusion, mr. rigdon arose, and stated to the congregation that the information they had that evening received was of an extraordinary character, and certainly demanded their most serious consideration; and as the apostle advised his brethren to "prove all things, and hold fast that which is good," so he would exhort his brethren to do likewise, and give the matter a careful investigation, and not turn against it without being fully convinced of its being an imposition, lest they should, possibly, resist the truth. [sidenote: the work opened at kirtland.] a few miles from mr. rigdon's home in mentor, at the town of kirtland, where a number of the members of his church, who lived together and had all things common--from which circumstance has risen the idea that this was the case with the church of jesus christ. to that place the elders immediately repaired, and proclaimed the gospel unto them, with considerable success; for their testimony was received by many of the people, and seventeen came forward in obedience to the gospel. [sidenote: the conversion of sidney rigdon.] while thus engaged, they visited mr. rigdon occasionally, and found him very earnestly reading the book of mormon,--praying to the lord for direction, and meditating on the things he heard and read; and after a {125} fortnight from the time the book was put into his hands, he was fully convinced of the truth of the work, by a revelation from jesus christ, which was made known to him in a remarkable manner, so that he could exclaim, "flesh and blood hath not revealed it unto me, but my father which is in heaven." accordingly he and his wife were both baptized into the church of jesus christ; and, together with those who had been previously admitted to baptism, made a little branch of the church, in this section of ohio, of about twenty members. this much accomplished, the brethren bound for the borders of the lamanites, bade an affectionate farewell to the saints in kirtland and vicinity; and, after adding one of their new converts to their number--dr. frederick g. williams [16]--they went on their way rejoicing. footnotes 1. doctrine and covenants, section 27. 2. mr. hale, the prophet's father-in-law, retained the bitterness then engendered in his mind; and some years later--namely, in 1834--made an affidavit concerning the character of joseph the prophet, which has been very generally quoted in anti-"mormon" works. 3. in the manuscript of the prophet joseph's history this conference is said to have been appointed for the "first day of september;" but in the _far west record_, a manuscript record kept by the clerks of the high council in missouri--and to which reference has before been made--are the minutes of the 9th of june conference (1830), which state that that conference adjourned to meet again on the 26th of september. the record also contains the minutes of the above conference bearing the date of september 26th. in addition to these reasons for changing the date in the text is the fact that immediately, or at least very soon after the close of the conference, a revelation was sought and obtained concerning the mission to the lamanites, to which, even previous to the conference, oliver cowdery had been appointed (doctrine and covenants, 28:8-10). the said revelation bears the date of "october, 1830." (doctrine and covenants, sec. 32), which would scarcely be the case if the conference had been held on the first, rather than near the close of september, as there is every reason to believe from the record that this revelation was received immediately after the conference closed. moreover, the 26th of september, 1830, came on sunday; whereas the first of september came on wednesday, and as the conference lasted but three days, the brethren would scarcely arrange such a gathering without appointing it for such days as would include a sunday. 4. doctrine and covenants, sec. 28. 5. doctrine and covenants, sec. 29. 6. doctrine and covenants, sec. 30. 7. doctrine and covenants, sec. 31. 8. thomas baldwin marsh, to whom the foregoing revelation was given through the prophet joseph, was born in massachusetts, november 1, 1799, and after his marriage to elizabeth godkin in 1820, he went into the grocery business in new york, afterwards engaging in a type foundry in boston. here he joined the methodist church, but on comparing its principles with the scripture, and failing to make them correspond, he withdrew from all sects, but expected and indeed predicted the rise of a new church which should have the truth in its purity. he was moved by the spirit to make a journey west, during which he heard of the book of mormon. he met martin harris at the office where it was being printed, and secured proof sheets of the first sixteen pages. he later met oliver cowdery, and remained with him two days, receiving from him full information as to the coming forth of the book of mormon. returning to his home near boston, he kept up a correspondence with the prophet and oliver for about a year; and upon learning of the organization of the church, he moved to palmyra in september, 1830, and was baptized by david whitmer, and a few days later was ordained an elder by oliver cowdery. 9. of course this knowledge arose from what the brethren had learned from the book of mormon of the promises of god to the lamanites. 10. the consideration of the "propriety" of sending elders among the lamanites here referred to was doubtless restricted to the propriety of increasing the number of elders to go among them; for before the conference convened the propriety of sending eiders to the lamanites had been settled by the word of the lord. in a revelation receive before the conference of september 26th, oliver cowdery was appointed to go on a mission to the lamanites, though instructed not to leave fayette until after the conference. (see p. 111; also doctrine and covenants, sec. 28:8-10.) and before the conference adjourned another revelation was received in which peter whitmer, jun., was appointed to accompany oliver cowdery on his mission. (see p. 116; and doctrine and covenants, sec. 30:5-6.) hence these inquiries after the conference concerning the "propriety" of sending elders among the lamanites, i repeat, must have had reference merely to the propriety of increasing the number that should go. it will be observed also that the revelation which follows in the text merely appoints parley p. pratt and ziba peterson to accompany elders cowdery and whitmer. 11. doctrine and covenants, sec. 32. 12. parley parker pratt was born on the 12th day of april, 1807, in burlington, otsego county, state of new york. he was the third son of jared and charity pratt. jared was the son of obediah and jemima pratt; obediah was the son of christopher and sarah pratt; christopher was the son of william and hannah pratt; william was the son of joseph pratt, joseph was the son of lieutenant william and elizabeth pratt, who were found among the first settlers of hartford, connecticut, in the year 1639. this william pratt was a member of the legislature for some twenty-five or thirty sessions; and the general court gave him one hundred acres of land in saybrook, connecticut, for services performed as lieutenant in the pequot war; he was one of the judges of the first court in new london county. parley p. pratt is a lineal descendant, of the seventh generation, from that distinguished pilgrim and humble pioneer to the new world. parley p. pratt was reared to hard work on a farm and though his opportunities for acquiring an education were extremely limited, he was brought up in the strictest school of morals. even in early youth he gave evidence of a profoundly religious nature, and while yet in his teens became identified with the baptist church. in 1826 he left new york state and settled some thirty miles west of the town of cleveland, in the state of ohio, and laid the foundation of a wilderness home. the next year, 1827, he returned to canaan, columbia county, new york,--the county where much of his boyhood was spent, the home, too, of his parents--and there married thankful halsey, on the 9th of september, 1827. the same month the newly married couple returned to the wilderness home west of cleveland. about eighteen months later sidney rigdon, who was connected with alexander campbell, walter scott and others in that aggressive reform movement among the christian sects, which resulted in the founding of the sect of the "disciples" or "campbellites," came into mr. pratt's neighborhood preaching the doctrines of faith, repentance and baptism. as his doctrine more nearly conformed to the scriptures than any other mr. pratt had heard, he accepted sydney rigdon's teachings, joined the "disciples," and became a minister in that church. he determined to take up the ministry as his life's labor, sold his possessions and started first of all to call upon his relatives in new york. en route, however, he was moved upon by the spirit to stop off at newark, in new york, while his wife continued her journey to her father's home. at newark, mr. pratt first heard of and saw the book of mormon, and, without delay, hastened to palmyra to investigate the story of its coming forth. at the home of the smiths, near manchester, he met with hyrum, brother of the prophet, and from him learned the particulars of the work. in company with hyrum smith he went to fayette, where he met with oliver cowdery; and about the first of september he was baptized by him in seneca lake, and straightway was ordained an elder of the church. after these events he continued his journey to the home of his kindred in columbia county, new york, where he baptized his brother orson, then a youth of nineteen years. he returned to fayette in time to attend the conference, where he met the prophet joseph, and received the appointment to the lamanite mission as related in the text. 13. after traveling for some days the lamanite mission called at some indian encampments near the city of buffalo, where they spent part of a day instructing them in the knowledge of their forefathers. these indians were of the cattaraugus tribe, and kindly received the brethren, who left with certain of their number who could read english, two copies of the book of mormon. and then continued their journey westward. (_autobiography of parley p. pratt_, pp. 49, 61.) 14. sidney rigdon was born in saint clair township, allegheny county, state of pennsylvania, on the 19th of february, a. d. 1793, and was the youngest son of william and nancy rigdon, william rigdon, his father, a native of hartford county, state of maryland, was born a. d. 1743, and died may 26th, a. d. 1810. william rigdon was the son of thomas baker and ann lucy rigdon. thomas baker rigdon was a native of the state of maryland, and was the son of thomas baker rigdon, who came from great britain. ann lucy rigdon, grandmother of sidney rigdon, was a native of ireland, and emigrated to the city of boston, massachusetts and was there married to thomas baker rigdon. nancy rigdon's mother was a native of freehold, monmouth county, new jersey; she was born march 16th, 1759, and died october 3rd, 1839, and was the eldest daughter of byrant gallaher, who was a native of ireland. elizabeth gallaher, mother to the aforesaid nancy rigdon, was the second wife of the said byrant gallaher, and her maiden name was reed. she was a native of monmouth county, new jersey. her parents were natives of scotland. the early days of sidney rigdon's life were uneventful. his youth and the early years of his manhood were spent at his father's farm in st. clair township, allegheny county, pennsylvania. when sidney was seventeen years old his father died, but he continued on the same farm with his mother until he was twenty-six. in his twenty-fifth year he joined the "regular baptist" society or church. the pastor in charge was the rev. david phillips, a clergyman from wales. in march, 1819, mr. rigdon left the farm and made his home with the rev. andrew clark, of pittsburgh, also a baptist minister. while residing with mr. clark he took out a license and began from that time his career as a minister. in may, 1819, he removed from pennsylvania to trumbull county, ohio. in july of the same year he made his home with adamson bentley, a minister of the same faith. while residing at bentley's he met phebe brook, to whom he was married on the 12th day of june, 1820. she was a native of the state of new jersey, bridgetown, cumberland county, but had previously removed to trumbull county, ohio. sidney rigdon continued to preach throughout trumbull county until november, 1821. passing through pittsburgh about that time, for the purpose of visiting his relatives at the old homestead in st. clair township, allegheny county, pennsylvania, he was invited to preach to the baptist society of pittsburg, which he did the following and several succeeding sundays. as the congregation had no regular pastor they invited him to take charge and become their regular minister; a "call" which he accepted and removed from warren in trumbull county, ohio, to pittsburg in february, 1822. meantime misgivings arose in his mind with reference to some of the doctrines of the church with which he was connected, especially with reference to the fate of unbaptized infants. finally, after serving his congregation about two years and six months, he gave up his charge in august, 1824, and retired from the ministry. after taking this step he joined his wife's brother, richard brook, in the tanning business. together they started a small tannery in which mr. rigdon worked as a journeyman for some two years. meantime he had formed the acquaintance of mr. alexander campbell, generally regarded as the founder of the sect of the "disciples," or "campbellites," and mr. walter scott, a scotchman by birth, but at this time a resident of pittsburg and a dissenter from a scandinavian church with which he had formerly been associated. these three gentlemen often met and discussed the subject of religion, the necessity for a universal reformation among the churches, the abandonment of their creeds, etc. the consultations they held led ultimately to the establishment of the church or sect of the "disciples." mr. rigdon left pittsburg in 1826, and went to bainbridge, geaugo county, ohio, where the people urged him to speak to them. he did so, following in his teachings that line of doctrine which in his consultation with messrs. campbell and scott they had considered were essential to christian spiritual life, viz., faith in god, repentance of sins, baptism by immersion in water for the remission of sins, and holiness of life--a godly walk and conversation. mr. rigdon continued to labor in bainbridge for about one year, when the people of mentor, in the same county, but some thirty miles distant from bainbridge, invited him to reside among them and preach. this he consented to do, and notwithstanding he at first met with some opposition, he prevailed against it and extended his labors into surrounding townships and counties until he had in a number of places a large following. such were his circumstances and such his labor when the message of "mormonism" found him--when parley p. pratt presented him with the book of mormon and its attendant message. 15. the circumstance of oliver cowdery, parley p. pratt and their associates presenting sidney rigdon with the book of mormon is thus related in the _life of sidney rigdon_, by his son, john w. rigdon (ms. p. 18): "in the fall of 1830, parley p. pratt, ziba peterson, oliver cowdery, and peter whitmer called at the home of sidney rigdon, in the town of mentor, ohio, and parley p. pratt presented to him a bound volume of the book of mormon in the presence of his wife and his oldest child, athalia rigdon, now athalia robinson, who was then a girl ten years old, and now (1900) living in the town of friendship, allegheny county, state of new york; and who remembers the transaction as well as any incident of her life. parley p. pratt, at the time he handed the book to sidney rigdon, said it was a revelation from god." again referring to this circumstance near the close of the sketch of his father's life, john w. rigdon relates how, in the fall of 1863, he visited the territory of utah, where he spent the winter among the "mormon" people. he was not favorably impressed with their religious life, and came to the conclusion that the book of mormon itself was a fraud. he determined in his own heart that if ever he returned home and found his father, sidney rigdon, alive, he would try and find out what he knew of the origin of the book of mormon. "although," he adds, "he had never told but one story about it, and that was that parley p. pratt and oliver cowdery presented him with a bound volume of that book in the year 1830, while he (sidney rigdon) was preaching campbellism at mentor, ohio." what john w. rigdon claims to have seen in utah, however, together with the fact that sidney rigdon had been charged with writing the book of mormon, made him suspicious; "and," he remarks, "i concluded i would make an investigation for my own satisfaction and find out if i could if he had all these years been deceiving his family and the world, by telling that which was not true, and i was in earnest about it. if sidney rigdon, my father, had thrown his life away by telling a falsehood and bringing sorrow and disgrace upon his family, i wanted to know it and was determined to find out the facts, no matter what the consequences might be. i reached home in the fall of 1865, found my father in good health and [he] was very much pleased to see me. as he had not heard anything from me for some time, he was afraid that i had been killed by the indians. shortly after i had arrived home, i went to my father's room; he was there and alone, now was the time for me to commence my inquiries in regard to the origin of the book of mormon, and as to the truth of the 'mormon' religion. i told him what i had seen at salt lake city, and i said to him that what i had seen at salt lake had not impressed me very favorably toward the 'mormon' church, and as to the origin of the book of mormon i had some doubts. you have been charged with writing that book and giving it to joseph smith to introduce to the world. you have always told me one story; that you never saw the book until it was presented to you by parley p. pratt and oliver cowdery; and all you ever knew of the origin of that book was what they told you and what joseph smith and the witnesses who claimed to have seen the plates had told you. is this true? if so all right; if it is not, you owe it to me and your family to tell it. you are an old man and you will soon pass away, and i wish to know if joseph smith, in your intimacy with him for fourteen years, has not said something to you that led you to believe he obtained that book in some other way than what he had told you. give me all you know about it, that i may know the truth. my father, after i had finished saying what i have repeated above, looked at me a moment, raised his hand above his head and slowly said with tears glistening in his eyes: 'my son, i can swear before high heaven that what i have told you about the origin of that book is true. your mother and sister, mrs. athalia robinson, were present when that book was handed to me in mentor, ohio, and all i ever knew about the origin of that book was what parley p. pratt, oliver cowdery, joseph smith and the witnesses who claimed they saw the plates have told me, and in all my intimacy with joseph smith he never told me but the one story, and that was that he found it engraved upon gold plates in a hill near palmyra, new york, and that an angel had appeared to him and directed him where to find it; and i have never, to you or to anyone else, told but the one story, and that i now repeat to you.' i believed him, and now believe he told me the truth. he also said to me after that that mormonism was true; that joseph smith was a prophet, and this world would find it out some day. after my father's death, my mother, who survived him several years, was in the enjoyment of good health up to the time of her last sickness, she being eighty-six years old. a short time before her death i had a conversation with her about the origin of the book of mormon, and wanted to know what she remembered about its being presented to my father. she said to me in that conversation that what my father had told me about the book being presented to him was true, for she was present at the time and knew that was the first time he ever saw it, and that the stories told about my father writing the book of mormon were not true. this she said to me in her old age and when the shadows of the grave were gathering around her and i believe her." (_life of sidney rigdon_, by his son john w. rigdon, ms, pp. 188-195) our author also mentions in his sketch of his father's life, an affidavit given to him by his sister, athalia robinson, to the same effect as the statement of sidney rigdon and his wife, relative to the coming of pratt and cowdery to their home in mentor, and presenting to her father a bound copy of the book of mormon. athalia was ten years old at the time, and distinctly remembered throughout her life the circumstance. (ibid, ms. pp. 195-6). 16. frederick granger williams was born in suffield, hartford county, connecticut, october 28th, 1787. he was therefore a man of forty-three years of age when the gospel was brought to him at kirtland by oliver cowdery and associates. he was a man of considerable influence in the community where he resided. he owned a farm near kirtland, but at the time the gospel found him he was practicing medicine, and was widely known as dr. williams. he abandoned the practice of his profession, however, for the work of the ministry, and accompanied the lamanite mission to missouri. {126} chapter xii. lost books of ancient scripture--commandment to the church in new york to move to ohio. [sidenote: readiness of the lord to impart knowledge.] the lord who is ever ready to instruct such as diligently seek in faith gave the following revelation at fayette, new york: _revelation to ezra thayre and northrop sweet, given october, 1830._ [1] 1. behold i say unto you, my servants ezra and northrop, open ye your ears and hearken to the voice of the lord your god, whose word is quick and powerful, sharper than a two-edged sword, to the dividing asunder of the joints and marrow, soul and spirit: and is a discerner of the thoughts and intents of the heart. 2. for verily, verily, i say unto you, that ye are called to lift up your voices as with the sound of a trump, to declare my gospel unto a crooked and perverse generation: 3. for behold, the field is white already to harvest: and it is the eleventh hour, and the last time that i shall call laborers into my vineyard. 4. and my vineyard has become corrupted every whit; and there is none which doeth good save it be a few; and they err in many instances, because of priestcrafts, all having corrupt minds. 5. and verily, verily, i say unto you, that this church have i established and called forth out of the wilderness: 6. and even so will i gather mine elect from the four quarters of the earth, even as many as will believe in me, and hearken unto my voice: 7. yea, verily, verily, i say unto you, that the field is white already to harvest; wherefore, thrust in your sickles, and reap with all your might, mind, and strength. 8. open your mouths and they shall be filled, and you shall become even as nephi of old, who journeyed from jerusalem in the wilderness; {127} 9. yea, open your mouths and spare not, and you shall be laden with sheaves upon your backs, for lo, i am with you: 10. yea, open your mouths and they shall be filled, saying--repent, repent, and prepare ye the way of the lord, and make his paths straight, for the kingdom of heaven is at hand; 11. yea, repent and be baptized, every one of you for a remission of your sins; yea, be baptized even by water, and then cometh the baptism of fire and of the holy ghost. 12. behold, verily, verily, i say unto you, this is my gospel, and remember that they shall have faith in me, or they can in no wise be saved; 13. and upon this rock i will build my church; yea, upon this rock ye are built, and if ye continue, the gates of hell shall not prevail against you; 14. and ye shall remember the church articles and covenants to keep them. 15. and whoso having faith you shall confirm in my church, by the laying on of the hands, and i will bestow the gift of the holy ghost upon them. 16. and the book of mormon and the holy scriptures, are given of me for your instruction; and the power of my spirit quickeneth all things: 17. wherefore, be faithful, praying always, having your lamps trimmed and burning, and oil with you, that you may be ready at the coming of the bridegroom: 18. for behold, verily, verily, i say unto you, that i come quickly. even so. amen. [sidenote: orson pratt seeks to know the will of the lord.] in the fore part of november, orson pratt, [2] a young man nineteen years of age, who had been baptized at the first preaching of his brother parley p. pratt, september 19th (his birthday), about six weeks previous, in canaan, new york, {128} came to inquire of the lord what his duty was, and received the following answer: _a revelation to orson pratt, given november, 1830._ [3] 1. my son orson, hearken and hear, and behold what i, the lord god, shall say unto you, even jesus christ your redeemer; 2. the light and the life of the world; a light which shineth in darkness and the darkness comprehendeth it not; 3. who so loved the world that he gave his own life, that as many as would believe might become the sons of god; wherefore you are my son, 4. and blessed are you because you have believed; 5. and more blessed are you because you are called of me to preach my gospel- 6. to lift up your voice as with the sound of a trump, both long and loud, and cry repentance unto a crooked and perverse generation, preparing the way of the lord for his second coming; 7. for behold, verily, verily, i say unto you, the time is soon at hand that i shall come in a cloud with power and great glory, 8. and it shall be a great day at the time of my coming, for all nations shall tremble. 9. but before that great day shall come, the sun shall be darkened, and the moon be turned into blood, and the stars shall refuse their shining, and some shall fall, and great destructions await the wicked: 10. wherefore lift up your voice and spare not, for the lord god hath spoken; therefore prophesy, and it shall be given by the power of the holy ghost; 11. and if you are faithful, behold, i am with you until i come: 12. and verily, verily, i say unto you, i come quickly. i am your lord and your redeemer. even so. amen. [sidenote: sidney rigdon and edward partridge visit the prophet.] in december sidney rigdon came to inquire of the lord, and with him came edward partridge; [4] the latter was a pattern of piety, and one of the lord's great men. shortly after the arrival of these two brethren, thus spake the lord: {129} _revelation to joseph smith, jun., and sidney rigdon, given at fayette, new york, december, 1830._ [5] 1. listen to the voice of the lord your god, even alpha and omega, the beginning and the end, whose course is one eternal round, the same today as yesterday, and forever. 2. i am jesus christ, the son of god, who was crucified for the sins of the world, even as many as will believe on my name, that they may become the sons of god, even one in me as i am one in the father, as the father is one in me, that we may be one. 3. behold, verily, verily, i say unto my servant sidney, i have looked upon thee and thy works. i have heard thy prayers, and prepared thee for a greater work. 4. thou art blessed, for thou shalt do great things. behold thou wast sent forth, even as john, to prepare the way before me, and before elijah which should come and thou knewest it not. 5. thou didst baptize by water unto repentance, but they received not the holy ghost; 6. but now i give unto thee a commandment, that thou shalt baptize by water, and they shall receive the holy ghost by the laying on of the hands, even as the apostles of old. 7. and it shall come to pass that there shall be a great work in the land, even among the gentiles, for their folly and their abominations shall be made manifest in the eyes of all people; 8. for i am god, and mine arm is not shortened; and i will show miracles, signs, and wonders, unto all those who believe on my name. {130} 9. and whoso shall ask it in my name in faith, they shall cast out devils; they shall heal the sick, they shall cause the blind to receive their sight, and the deaf to hear, and the dumb to speak, and the lame to walk; 10. and the time speedily cometh that great things are to be shown forth unto the children of men; 11. but without faith shall not anything be shown forth, except desolations upon babylon, the same which has made all nations drink of the wine of the wrath of her fornication. 12. and there are none that doeth good except those who are ready to receive the fulness of my gospel which i have sent forth unto this generation. 13. wherefore i call upon the weak things of the world, those who are unlearned and despised, to thrash the nations by the power of my spirit: 14. and their arm shall be my arm, and i will be their shield and their buckler; and i will gird up their loins, and they shall fight manfully for me; and their enemies shall be under their feet; and i will let fall the sword in their behalf, and by the fire of mine indignation will i preserve them. 15. and the poor and the meek shall have the gospel preached unto them, and they shall be looking forth for the time of my coming, for it is nigh at hand: 16. and they shall learn the parable of the fig tree, for even now already summer is nigh, 17. and i have sent forth the fulness of my gospel by the hand of my servant joseph; and in weakness have i blessed him, 18. and i have given unto him the keys of the mystery of those things which have been sealed, even things which were from the foundation of the world, and the things which shall come from this time until the time of my coming if he abide in me, and if not, another will i plant in his stead. 19. wherefore, watch over him, that his faith fail not, and it shall be given by the comforter, the holy ghost, that knoweth all things: 20. and a commandment i give unto thee, that thou shalt write for him; and the scriptures shall be given, even as they are in mine own bosom, to the salvation of mine own elect; 21. for they will hear my voice, and shall see me, and shall not be asleep, and shall abide the day of my coming, for they shall be purified, even as i am pure. 22. and now i say unto you, tarry with him, and he shall journey with you; forsake him not, and surely these things shall be fulfilled. 23. and inasmuch as ye do not write, behold, it shall be given unto {131} him to prophesy: and thou shalt preach my gospel, and call on the holy prophets to prove his words, as they shall be given him. 24. keep all the commandments and covenants by which ye are bound; and i will cause the heavens to shake for your good, and satan shall tremble and zion shall rejoice upon the hills and flourish, 25. and israel shall be saved in mine own due time; and by the keys which i have given shall they be led, and no more be confounded at all. 26. lift up your hearts and be glad, your redemption draweth nigh. 27. fear not, little flock, the kingdom is yours until i come. behold i come quickly. even so. amen. and the voice of the lord to edward partridge was: _a revelation to edward partridge, given december, 1830._ [6] 1. thus saith the lord god, the mighty one of israel, behold, i say unto you, my servant edward, that you are blessed and your sins are forgiven you, and you are called to preach my gospel as with the voice of a trump; 2. and i will lay my hand upon you by the hand of my servant sidney rigdon, and you shall receive my spirit, the holy ghost, even the comforter, which shall teach you the peaceable things of the kingdom; 3. and you shall declare it with a loud voice, saying, hosanna, blessed be the name of the most high god. 4. and now this calling and commandment give i unto you concerning all men, 5. that as many as shall come before my servants sidney rigdon and joseph smith, jun., embracing this calling and commandment, shall be ordained and sent forth to preach the everlasting gospel among the nations. 6. crying repentance, saying, save yourselves from this untoward generation, and come forth out of the fire, hating even the garments spotted with the flesh. 7. and this commandment shall be given unto the elders of my church, that every man which will embrace it with singleness of heart, may be ordained and sent forth, even as i have spoken. 8. i am jesus christ the son of god: wherefore, gird up your loins and i will suddenly come to my temple. even so. amen. [sidenote: of the lost books of scripture.] it may be well to observe here, that the lord greatly encouraged and strengthened the faith of his little flock, which had embraced the fullness of the everlasting {132} gospel, as revealed to them in the book of mormon, by giving some more extended information upon the scriptures, a translation of which had already commenced. much conjecture and conversation frequently occurred among the saints, concerning the books mentioned, and referred to, in various places in the old and new testaments, which were now nowhere to be found. [7] the common remark was, "they are _lost books;_" but it seems the apostolic church had some of these writings, as jude mentions or quotes the prophecy of enoch, the seventh from adam. to the joy of the {133} little flock, which in all, from colesville to canandaigua, new york, numbered about seventy members, did the lord reveal the following doings of olden times, from the prophecy of enoch: [8] _extracts from the prophecy of enoch._ 1. and it came to pass that enoch continued his speech, saying, behold, our father adam taught these things, and many have believed and become the sons of god, and many have believed not, and have perished in their sins, and are looking forth with fear, in torment, for the fiery indignation of the wrath of god to be poured out upon them. 2. and from that time forth enoch began to prophesy, saying unto the people, that, as i was journeying, and stood upon the place mahujah and cried unto the lord, there came a voice out of heaven, saying, turn ye, and get ye upon the mount simeon. 3. and it came to pass that i turned and went up on the mount; and as i stood upon the mount, i beheld the heavens open, and i was clothed upon with glory, 4. and i saw the lord; and he stood before my face, and he talked with me, even as a man talketh one with another, face to face; and he said unto me, look, and i will show unto thee the world for the space of many generations. 5. and it came to pass that i beheld in the valley of shum, and lo, a great people which dwelt in tents, which were the people of shum. 6. and again the lord said unto me, look; and i looked towards the north, and i beheld the people of canaan, which dwelt in tents. 7. and the lord said unto me, prophesy; and i prophesied, saying, behold the people of canaan, which are numerous, shall go forth in battle array against the people of shum, and shall slay them that they shall utterly be destroyed; and the people of canaan shall divide themselves in the land, and the land shall be barren and unfruitful, and none other people shall dwell there but the people of canaan; 8. for behold the lord shall curse the land with much heat, and the barrenness thereof shall go forth forever; and there was a blackness came upon all the children of canaan, and they were despised among all people. 9. and it came to pass that the lord said unto me, look; and i {134} looked, and i beheld the land of sharon, and the land of enoch, and the land of omner, and the land of heni, and the land of shem, and the land of haner, and the land of hanannihah, and all the inhabitants thereof; 10. and the lord said unto me, go to this people, and say unto them, that they must repent, lest i come out and smite them with a curse, and they die. 11. and he gave unto me a commandment that i should baptize in the name of the father, and of the son, which is full of grace and truth, and of the holy ghost which beareth record of the father and the son. 12. and it came to pass that enoch continued to call upon all the people, save it were the people of canaan, to repent; 13. and so great was the faith of enoch, that he led the people of god, and their enemies came to battle against them; and he spake the word of the lord, and the earth trembled, and the mountains fled, even according to his command; and the rivers of water were turned out of their course; and the roar of the lions was heard out of the wilderness; and all nations feared greatly, so powerful was the word of enoch; and so great was the power of the language which god had given him. 14. there also came up a land out of the depth of the sea, and so great was the fear of the enemies of the people of god, that they fled and stood afar off, and went upon the land which came up out of the depths of the sea. 15. and the giants of the land, also, stood afar off; and there went forth a curse upon all the people that fought against god; 16. and from that time forth there were wars and bloodshed among them; but the lord came and dwelt with his people, and they dwelt in righteousness. 17. the fear of the lord was upon all nations, so great was the glory of the lord, which was upon his people. and the lord blessed the land, and they were blessed upon the mountains, and upon the high places, and did flourish. 18. and the lord called his people zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them; 19. and enoch continued his preaching in righteousness unto the people of god. and it came to pass in his days, that he built a city that was called the city of holiness: even zion. 20. and it came to pass that enoch talked with the lord; and he said unto the lord, surely zion shall dwell in safety forever. but the lord said unto enoch, zion have i blessed, but the residue of the people have i cursed. 21. and it came to pass that the lord showed unto enoch all the inhabitants of the earth; and he beheld, and lo, zion, in process of {135} time, was taken up into heaven! and the lord said unto enoch, behold mine abode forever. 22. and enoch also beheld the residue of the people which were the sons of adam; and they were a mixture of all the seed of adam, save it were the seed of cain, for the seed of cain were black, and had not place among them. 23. and after that zion was taken up into heaven, enoch beheld, and lo, all the nations of the earth were before him; and there came generation upon generation; 24. and enoch was high and lifted up, even in the bosom of the father, and of the son of man; and behold, the power of satan was upon all the face of the earth. 25. and he saw angels descending out of heaven; and he heard a loud voice saying, wo, wo be unto the inhabitants of the earth! 26. and he beheld satan; and he had a great chain in his hand, and it veiled the whole face of the earth with darkness; and he looked up and laughed and his angels rejoiced. 27. and enoch beheld angels descending out of heaven, bearing testimony of the father and the son; and the holy ghost fell on many, and they were caught up by the powers of heaven into zion. 28. and it came to pass that the god of heaven looked upon the residue of the people, and he wept; and enoch bore record of it, saying, how is it that the heavens weep, and shed forth their tears is the rain upon the mountains? 29. and enoch said unto the lord, how is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity? 30. and were it possible that man could number the particles of the earth, yea millions of earths like this, it would not be a beginning to the number of thy creations; and thy curtains are stretched out still; and yet thou art there, and thy bosom is there; and also thou art just; thou art merciful and kind forever; 31. and thou hast taken zion to thine own bosom, from all thy creations, from all eternity to all eternity; and nought but peace, justice, and truth is the habitation of thy throne; and mercy shall go before thy face and have no end; how is it thou canst weep? 32. the lord said unto enoch, behold these thy brethren; they are the workmanship of mine own hands, and i gave unto them their knowledge, in the day i created them; and in the garden of eden, gave i unto man his agency; 33. and unto thy brethren have i said, and also given commandment, that they should love one another, and that they should choose me, their father, but behold, they are without affection, and they hate their own blood. {136} 34. and the fire of mine indignation is kindled against them; and in my hot displeasure will i send in the floods upon them; for my fierce anger is kindled against them. 35. behold, i am god; man of holiness is my name; man of counsel is my name; and endless and eternal is my name, also. 36. wherefore, i can stretch forth mine hands and hold all the creations which i have made; and mine eye can pierce them also; and among all the workmanship of mine hands there has not been so great wickedness as among thy brethren; 37. but behold, their sins shall be upon the heads of their fathers; satan shall be their father, and misery shall be their doom; and the whole heavens shall weep over them, even all the workmanship of mine hands; wherefore should not the heavens weep, seeing these shall suffer? 38. but behold, these which thine eyes are upon shall perish in the floods; and behold, i will shut them up; a prison have i prepared for them. 39. and him which i have chosen hath plead before my face. wherefore, he suffereth for their sins; inasmuch as they will repent in the day that my chosen shall return unto me, and until that day they shall be in torment; 40. wherefore, for this shall the heavens weep, yea, and all the workmanship of mine hands. 41. and it came to pass that the lord spake unto enoch, and told enoch all the doings of the children of men; wherefore enoch knew, and looked upon their wickedness and their misery, and wept and stretched forth his arms, and his heart swelled wide as eternity; and his bowels yearned; and all eternity shook. 42. and enoch also saw noah, and his family; that the posterity of all the sons of noah should be saved with a temporal salvation; 43. wherefore enoch saw that noah built an ark, and that the lord smiled upon it, and held it in his own hand; but upon the residue of the wicked the floods came and swallowed them up. 44. and as enoch saw this, he had bitterness of soul, and wept over his brethren, and said unto the heavens, i will refuse to be comforted; but the lord said unto enoch, lift up your heart, and be glad; and look; 45. and it came to pass that enoch looked; and from noah, he beheld all the families of the earth; and he cried unto the lord, saying, when shall the day of the lord come? when shall the blood of the righteous be shed, that all they that mourn may be sanctified, and have eternal life? 46. and the lord said, it shall be in the meridian of time, in the days of wickedness and vengeance. {137} 47. and behold, enoch saw the day of the coming of the son of man even in the flesh; and his soul rejoiced, saying, the righteous is lifted up, and the lamb is slain from the foundation of the world; and through faith i am in the bosom of the father, and behold, zion is with me. 48. and it came to pass that enoch looked upon the earth; and he heard a voice from the bowels thereof, saying, wo, wo is me, the mother of men! i am pained, i am weary, because of the wickedness of my children! when shall i rest, and be cleansed from the filthiness which has gone forth out of me? when will my creator sanctify me that i may rest, and righteousness for a season abide upon my face? 49. and when enoch heard the earth mourn, he wept, and cried unto the lord, saying, o lord, wilt thou not have compassion upon the earth? wilt thou not bless the children of noah? 50. and it came to pass that enoch continued his cry unto the lord, saying, i ask thee, o lord, in the name of thine only begotten, even jesus christ, that thou wilt have mercy upon noah, and his seed, that the earth might never more be covered by the floods. 51. and the lord could not withhold; and he covenanted with enoch and sware unto him with an oath, that he would stay the floods; that he would call upon the children of noah; 52. and he sent forth an unalterable decree, that a remnant of his seed should always be found among all nations, while the earth should stand; 53. and the lord said, blessed is he through whose seed messiah shall come; for he saith, i am messiah, the king of zion, the rock of heaven, which is broad as eternity; whoso cometh in at the gate and climbeth up by me shall never fall; wherefore, blessed are they of whom i have spoken, for they shall come forth with songs of everlasting joy. 54. and it came to pass that enoch cried unto the lord, saying, when the son of man cometh in the flesh, shall the earth rest? i pray thee, show me these things. 55. and the lord said unto enoch, look; and he looked and beheld the son of man lifted up on the cross, after the manner of men; 56. and he heard a loud voice; and the heavens were veiled; and all the creations of god mourned; and the earth groaned; and the rocks were rent; and the saints arose, and were crowned at the right hand of the son of man, with crowns of glory; 57. and as many of the spirits as were in prison came forth, and stood on the right hand of god; and the remainder were reserved in chains of darkness until the judgment of the great day. {138} 58. and again enoch wept and cried unto the lord, saying, when shall the earth rest? 59. and enoch beheld the son of man ascend up unto the father; and he called unto the lord, saying, wilt thou not come again upon the earth? for as much as thou art god, and i know thee, and thou hast sworn unto me, and commanded me that i should ask in the name of thine only begotten, thou hast made me, and given unto me a right to thy throne, and not of myself, but through thine own grace; wherefore, i ask thee if thou wilt not come again on the earth. 60. and the lord said unto enoch, as i live, even so will i come in the last days, in the days of wickedness and vengeance, to fulfil the oath which i have made unto you concerning the children of noah; 61. and the day shall come that the earth shall rest, but before that day the heavens shall be darkened, and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth; and great tribulations shall be among the children of men, but my people will i preserve; 62. and righteousness will i send down out of heaven; and truth will i send forth out of the earth, to bear testimony of mine only begotten; his resurrection from the dead; yea, and also the resurrection of all men; and righteousness and truth will i cause to sweep the earth as with a flood, to gather out mine elect from the four quarters of the earth, unto a place which i shall prepare; an holy city, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called zion, a new jerusalem. 63. and the lord said unto enoch, then shalt thou and all thy city meet them there, and we will receive them into our bosom, and they shall see us; and we will fall upon their necks, and they shall fall upon our necks, and we will kiss each other; 64. and there shall be mine abode, and it shall be zion, which shall come forth out of all the creations which i have made, and for the space of a thousand years the earth shall rest. 65. and it came to pass that enoch saw the day of the coming of the son of man, in the last days, to dwell on the earth in righteousness for the space of a thousand years; 66. but before that day he saw great tribulations among the wicked; and he also saw the sea, that it was troubled, and men's hearts failing them, looking forth with fear for the judgments of the almighty god, which should come upon the wicked. 67. and the lord showed enoch all things, even unto the end of the world; and he saw the day of the righteous, the hour of their redemption; and received a fulness of joy; {139} 68. and all the days of zion, in the days of enoch, were three hundred and sixty-five years; 69. and enoch and all his people walked with god, and he dwelt in the midst of zion; and it came to pass that zion was not, for god received it up into his own bosom; and from thence went forth the saying, zion is fled. [sidenote: commanded to go to ohio.] soon after the words of enoch were given, the lord gave the following commandment: _a revelation to joseph smith, jun., and sidney rigdon, given december, 1830._ [9] 1. behold, i say unto you, that it is not expedient in me that ye should translate any more until ye shall go to the ohio, and this because of the enemy and for your sakes. 2. and again, i say unto you, that ye shall not go until ye have preached my gospel in those parts, and have strengthened up the church whithersoever it is found, and more especially in colesville; for, behold, they pray unto me in much faith. 3. and again, a commandment i give unto the church, that it is expedient in me that they should assemble together at the ohio, against the time that my servant oliver cowdery shall return unto them. 4. behold, here is wisdom, and let every man choose for himself until i come. even so. amen. footnotes 1. doctrine and covenants, sec. 33. 2. orson pratt was born september 19, 1811, in hartford, washington county, new york. his ancestors are enumerated in the biographical note of his brother, parley p. pratt, pp. 118, 119. the humble circumstances of his parents compelled him to seek employment where he could obtain it in various places, mainly at farming, during which time, however, he managed to get some schooling, paying especial attention to arithmetic, and gaining an acquaintance also with bookkeeping, grammar, geography and surveying. the early lessons of morality and religion taught at his father's home made deep impressions on his youthful mind, and led him in the autumn of 1829, particularly to seek the lord. for this purpose he retired frequently to the lonely fields or the woods for prayer. this continued till september, 1830, when his brother parley p. pratt, an elder of the church of jesus christ of latter-day saints, came into the neighborhood where he resided, and as related in the text was converted at the first preaching of his brother parley p. pratt. 3. doctrine and covenants, section 34. 4. edward partridge was born in pittsfield, berkshire county, massachusetts, on the 27th of august, 1793, of william and jemima partridge. his father's ancestor emigrated from berwick, scotland, during the seventeenth century, and settled at hadley, massachusetts, on connecticut river. nothing worthy of note transpired in his youth, with the exception, that he remembered, (though the precise time he could not recollect) that the spirit of the lord strove with him a number of times, insomuch that his heart was made tender, and he went and wept; and sometimes he went silently and poured the effusions of his soul to god in prayer. at the age of sixteen he went to learn the hatter's trade, and continued as an apprentice for about four years. at the age of twenty he had become disgusted with the religious world. he saw no beauty, comeliness, or loveliness in the character of god as represented by the teaching of the various religious sects. he however heard a universal restorationer preach upon the love of god: this sermon gave him exalted opinions of god, and he concluded that universal restoration was right according to the bible. he continued in this belief till 1828, when he and his wife were baptized into the "campbellite" church by sidney rigdon, in mentor, though they resided in painesville, ohio. he continued a member of this church, though doubting at times its being the true one, until elders parley p. pratt, oliver cowdery, peter whitmer, jun., and ziba peterson came with the book of mormon, when he began to investigate the subject of religion anew. as stated in the text he accompanied sidney rigdon to fayette, new york, where, on the 11th of december, he was baptized by the prophet joseph smith in the seneca river. 5. doctrine and covenants, sec. 35. 6. doctrine and covenants, sec. 36. 7. the most prominent of the "lost books" of the old testament are mentioned in the following passages: i chronicles, 29:29; 2 chronicles 9:29;2 chronicles 12:15; i samuel, 10:25; i kings, 4:32, 33. the following is the list of "lost books" mentioned in the new testament: _scripture of abraham's time_: "and the scripture, foreseeing that god would justify the heathen through faith, preached before the gospel unto abraham." (galatians 3:8.) the christian world says, "moses was god's first pen," but it appears from the above quotation that some one wrote scriptures even before abraham's day, and he read them, learned the gospel from them and also learned that god would justify the heathen through faith. _prophecy of enoch_: speaking of characters who are like "raging waves of the sea, foaming out their own shame," jude says: "and enoch also, the seventh from adam prophesied of these, saying, behold, the lord cometh with ten thousands of his saints to execute judgment upon all," etc. (jude, 14, 15.) from this it appears that enoch had a revelation concerning the glorious coming of the son of god to judgment. may not the prophecy of enoch have been among the scriptures with which abraham was acquainted? _another epistle of jude_: "when i gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints." (jude 3.) we have but one epistle of jude. would not the epistle on the "common salvation" be as important as the one the only one we now have from jude's pen? _another epistle to the ephesians_: in ephesians, 3 and 3rd, paul alludes to another epistle which he had written to that people, but of which the world has no knowledge except from this reference which is made by its author. this epistle contained a revelation from god. _an epistle to the laodiceans_: "when the epistle [colossians] is read among you, cause that it be read also in the church of the laodiceans; and that ye likewise read the epistle from laodicea." (colossians, 4:16.) the epistles to the laodiceans is among the lost scripture. _another epistle to the corinthians_: in the "first letter to the corinthians" is this statement: "i wrote you in an epistle not to company with fornicators" (1 corinthians, 5:9). from this it would appear that our so-called first epistle to the corinthians is really not the first, since paul in it speaks of a former letter he had written to the corinthians, and which was doubtless as good scripture as the two which have been preserved. 8. this prophecy of enoch is contained in the "writings of moses," which about this time were revealed to the prophet, and are now published in the "pearl of great price." it will be understood, then, by the reader, that the "prophecy of enoch" itself is found in the "writings of moses," and that in the text above we have but a few extracts of the most prominent parts of "enoch's prophecy." for the complete prophecy the reader is referred to the "pearl of great price." (chapter 7.) 9. doctrine and covenants, section 37. {140} chapter xiii. prospects of the church at the opening of the year 1831--removal of the prophet joseph from new york to ohio--doctrinal development. [sidenote: prospects of the church--1831.] the year 1831 opened with a prospect great and glorious for the welfare of the kingdom; for on the 2nd of january, 1831, a conference was held in the town of fayette, new york, at which the ordinary business of the church was transacted; and in addition, the following revelation was received: _revelation, given january 2nd, 1831._ [1] 1. thus saith the lord your god, even jesus christ, the great i am, alpha and omega, the beginning and the end, the same which looked upon the wide expanse of eternity, and all the seraphic hosts of heaven before the world was made: 2. the same which knoweth all things, for all things are present before mine eyes: 3. i am the same which spake, and the world was made, and all things came by me: 4. i am the same which have taken the zion of enoch into mine own bosom; and verily, i say, even as many as have believed in my name, for i am christ, and in mine own name, by the virtue of the blood which i have spilt, have i pleaded before the father for them; 5. but behold, the residue of the wicked have i kept in chains of darkness until the judgment of the great day, which shall come at the end of the earth; 6. and even so will i cause the wicked to be kept, that will not hear my voice but harden their hearts, and wo, wo, wo, is their doom. {141} 7. but behold, verily, verily, i say unto you that mine eyes are upon you. i am in your midst, and ye cannot see me; 8. but the day soon cometh that ye shall see me, and know that i am; for the vail of darkness shall soon be rent, and he that is not purified shall not abide the day: 9. wherefore gird up your loins and be prepared. behold, the kingdom is yours, and the enemy shall not overcome. 10. verily, i say unto you, ye are clean, but not all; and there is none else with whom i am well pleased. 11. for all flesh is corrupted before me; and the powers of darkness prevail upon the earth, among the children of men, in the presence of all the hosts of heaven. 12. which causeth silence to reign, and all eternity is pained, and the angels are waiting the great command to reap down the earth, to gather the tares that they may be burned; and, behold, the enemy is combined. 13. and now i show unto you a mystery, a thing which is had in secret chambers, to bring to pass even your destruction in process of time, and ye knew it not. 14. but now i tell it unto you, and ye are blessed, not because of your iniquity, neither your hearts of unbelief; for verily some of you are guilty before me, but i will be merciful unto your weakness. 15. therefore, be ye strong from henceforth; fear not, for the kingdom is yours: 16. and for your salvation i give unto you a commandment, for i have heard your prayers, and the poor have complained before me, and the rich have i made, and all flesh is mine, and i am no respecter of persons. 17. and i have made the earth rich, and behold it is my footstool, wherefore, again i will stand upon it; 18. and i hold forth and deign to give unto you greater riches, even a land of promise, a land flowing with milk and honey, upon which there shall be no curse when the lord cometh; 19. and i will give it unto you for the land of your inheritance, if you seek it with all your hearts: 20. and this shall be my covenant with you, ye shall have it for the land of your inheritance, and for the inheritance of your children forever, while the earth shall stand, and ye shall possess it again in eternity, no more to pass away. 21. but verily i say unto you, that in time ye shall have no king nor ruler, for i will be your king and watch over you. 22. wherefore, hear my voice and follow me, and you shall be a free {142} people, and ye shall have no laws but my laws when i come, for i am your law-giver, and what can stay my hand? 23. but verily, i say unto you, teach one another according to the office wherewith i have appointed you, 24. and let every man esteem his brother as himself, and practice virtue and holiness before me. 25. and again i say unto you, let every man esteem his brother as himself; 26. for what man among you having twelve sons, and is no respecter of them, and they serve him obediently, and he saith unto the one, be thou clothed in robes and sit thou here; and to the other, be thou clothed in rags and sit thou there, and looketh upon his sons and saith i am just. 27. behold, this i have given unto you as a parable, and it is even as i am: i say unto you, be one; and if ye are not one, ye are not mine. 28. and again i say unto you, that the enemy in the secret chambers seeketh your lives. 29. ye hear of wars in far countries, and you say that there will soon be great wars in far countries, but ye know not the hearts of men in your own land. 30. i tell you these things because of your prayers; wherefore treasure up wisdom in your bosoms, lest the wickedness of men reveal these things unto you by their wickedness, in a manner which shall speak in your ears with a voice louder than that which shall shake the earth; but if ye are prepared, ye shall not fear. 31. and that ye might escape the power of the enemy, and be gathered unto me a righteous people, without spot and blameless: 32. wherefore, for this cause i gave unto you the commandment that ye should go to the ohio; and there i will give unto you my law; and there you shall be endowed with power from on high; 33. and from thence, whomsoever i will, shall go forth among all nations, and it shall be told them what they shall do; for i have a great work laid up in store, for israel shall be saved, and i will lead them whithersoever i will, and no power shall stay my hand. 34. and now i give unto the church in these parts, a commandment that certain men among them shall be appointed, and they shall be appointed by the voice of the church; 35. and they shall look to the poor and the needy, and administer to their relief, that they shall not suffer; and send them forth to the place which i have commanded them; 36. and this shall be their work, to govern the affairs of the property of this church. {143} 37. and they have farms that cannot be sold, let them be left or rented as seemeth them good. 38. see that all things are preserved; and when men are endowed with power from on high and sent forth, all these things shall be gathered unto the bosom of the church. 39. and if ye seek the riches which it is the will of the father to give unto you, ye shall be the richest of all people, for ye shall have the riches of eternity; and it must needs be that the riches of the earth are mine to give; but beware of pride, lest ye become as the nephites of old. 40. and again i say unto you, i give unto you a commandment, that every man, both elder, priest, teacher, and also member, go to with his might, with the labor of his hands, to prepare and accomplish the things which i have commanded. 41. and let your preaching be the warning voice, every man to his neighbor, in mildness and in meekness. 42. and go ye out from among the wicked. save yourselves. be ye clean that bear the vessels of the lord. even so. amen. [sidenote: james covill.] not long after this conference of the 2nd of january closed, there was a man came to me by the name of james covill, who had been a baptist minister for about forty years, and covenanted with the lord that he would obey any command that the lord would give to him through me, as his servant, and i received the following: _revelation to james covill, given at fayette, new york, january 5th, 1831._ [2] 1. hearken and listen to the voice of him who is from all eternity to all eternity, the great i am, even jesus christ, 2. the light and life of the world; a light which shineth in darkness and the darkness comprehendeth it not: 3. the same which came in the meridian of time unto my own, and my own received me not; 4. but to as many as received me, gave i power to become my sons, and even so will i give unto as many as will receive me, power to become my sons. 5. and verily, verily, i say unto you, he that receiveth my gospel receiveth me; and he that receiveth not my gospel receiveth not me. {144} 6. and this is my gospel: repentance and baptism by water, and then cometh the baptism of fire and the holy ghost, even the comforter, which showeth all things, and teacheth the peaceable things of the kingdom. 7. and now, behold, i say unto you, my servant james, i have looked upon thy works and i know thee; 8. and verily i say unto thee, thine heart is now right before me at this time, and behold, i have bestowed great blessings upon thy head. 9. nevertheless thou hast seen great sorrow, for thou hast rejected me many times because of pride and the cares of the world; 10. but, behold, the days of thy deliverance are come, if thou wilt hearken to my voice, which saith unto thee, arise and be baptized, and wash away your sins, calling on my name, and you shall receive my spirit, and a blessing so great as you never have known. 11. and if thou do this, i have prepared thee for a greater work. thou shalt preach the fullness of my gospel, which i have sent forth in these last days; the covenant which i have sent forth to recover my people, which are of the house of israel. 12. and it shall come to pass that power shall rest upon thee; thou shalt have great faith, and i will be with thee and go before thy face. 13. thou art called to labor in my vineyard, and to build up my church, and to bring forth zion, that it may rejoice upon the hills and flourish. 14. behold, verily, verily, i say unto thee, thou art not called to go into the eastern countries, but thou art called to go to the ohio. 15. and inasmuch as my people shall assemble themselves to the ohio, i have kept in store a blessing such as is not known among the children of men, and it shall be poured forth upon their heads. and from thence men shall go forth into all nations. 16. behold, verily, verily, i say unto you, that the people in ohio call upon me in much faith, thinking i will stay my hand in judgment upon the nations, but i cannot deny my word; 17. wherefore lay to with your might and call faithful laborers into my vineyard, that it may be pruned for the last time. 18. and inasmuch as they do repent and receive the fullness of my gospel, and become sanctified, i will stay my hand in judgment: 19. wherefore, go forth, crying with a loud voice, saying, the kingdom of heaven is at hand; crying hosanna! blessed be the name of the most high god. 20. go forth baptizing with water, preparing the way before my face, for the time of my coming; 21. for the time is at hand; the day nor the hour no man knoweth; but it surely shall come. {145} 22. and he that receiveth these things receiveth me; and they shall be gathered unto me in time and in eternity. 23. and again, it shall come to pass, that on as many as ye shall baptize with water, ye shall lay your hands, and they shall receive the gift of the holy ghost, and shall be looking forth for the signs of my coming, and shall know me. 24. behold, i come quickly. even so. amen. [sidenote: why covill rejected the commandment.] as james covill rejected the word of the lord, and returned to his former principles and people, the lord gave unto me and sidney rigdon the following revelation, explaining why he obeyed not the word: _revelation given at fayette, new york, january 6, 1831._ [3] 1. behold, verily, i say unto you, that the heart of my servant james covill was right before me, for he covenanted with me that he would obey my word, 2. and he received the word with gladness, but straightway satan tempted him; and the fear of persecution, and the cares of the world, caused him to reject the word; 3. wherefore he broke my covenant, and it remaineth with me to do with him as seemeth me good. amen. [sidenote: the prophet removes to ohio.] the latter part of january, in company with brothers sidney rigdon and edward partridge, i started with my wife for kirtland, ohio, where we arrived about the first of february, and were kindly received and welcomed into the house of brother newel k. whitney. [4] my wife and i lived in {146} the family of brother whitney several weeks, and received every kindness and attention which could be expected, and especially from sister whitney. [sidenote: the branch of the church at kirtland.] the branch of the church in this part of the lord's vineyard, which had increased to nearly one hundred members, were striving to do the will of god, so far as they knew it, though some strange notions and false spirits had crept in among them. with a little caution and some wisdom, i soon assisted the brethren and sisters to overcome them. the plan of "common stock," which had existed in what was called "the family," [5] whose members generally had embraced the everlasting gospel, was readily abandoned for {147} the more perfect law of the lord; and the false spirits were easily discerned and rejected by the light of revelation. the lord gave unto the church the following: _revelation, given at kirtland, ohio, february 4th, 1831._ [6] 1. hearken and hear, o ye my people, saith the lord and your god, ye whom i delight to bless with the greatest of all blessings, ye that hear me; and ye that hear me not will i curse, that have professed my name, with the heaviest of all cursings. 2. hearken, o ye elders of my church whom i have called, behold i give unto you a commandment, that ye shall assemble yourselves together to agree upon my word, 3. and by the prayer of your faith ye shall receive my law, that ye may know how to govern my church and have all things right before me. 4. and i will be your ruler when i come; and behold, i come quickly, and ye shall see that my law is kept. 5. he that receiveth my law and doeth it, the same is my disciple; and he that saith he receiveth it and doeth it not, the same is not my disciple, and shall be cast out from among you: 6. for it is not meet that the things which belong to the children of the kingdom, shall be given to them that are not worthy, or to dogs, or the pearls to be cast before swine. 7. and again, it is meet that my servant, joseph smith, jun., should have a house built, in which to live and translate. 8. and again, it is meet that my servant, sidney rigdon should live as seemeth him good, inasmuch as he keepeth my commandments. 9. and again, i have called my servant, edward partridge, and i give a commandment, that he should be appointed by the voice of the church, and ordained a bishop unto the church, to leave his merchandise and to spend all his time in the labors of the church: 10. to see to all things as it shall be appointed unto him, in my laws in the day that i shall give them. 11. and this because his heart is pure before me, for he is like unto nathaniel of old, in whom there is no guile. 12. these words are given unto you, and they are pure before me; wherefore beware how you hold them, for they are to be answered upon your souls in the day of judgment. even so. amen. {148} [sidenote: revelation giving the law of the church.] on the 9th of february, 1831, at kirtland, in the presence of twelve elders, and according to the promise heretofore made, [7] the lord gave the following revelation, embracing the law of the church: _revelation, given february, 1831._ [8] 1. hearken, o ye elders of my church, who have assembled yourselves together in my name, even jesus christ the son of the living god, the savior of the world, inasmuch as they believe on my name and keep my commandments. 2. again, i say unto you, hearken and hear and obey the law which i shall give unto you; 3. for verily i say, as ye have assembled yourselves together according to the commandment wherewith i commanded you, and are agreed as touching this one thing, and have asked the father in my name, even so ye shall receive. 4. behold, verily i say unto you, i give unto you this first commandment, that ye shall go forth in my name, every one of you, excepting my servants joseph smith, jun., and sidney rigdon. 5. and i give unto them a commandment that they shall go forth for a little season, and it shall be given by the power of the spirit when they shall return; 6. and ye shall go forth in the power of my spirit, preaching my gospel, two by two, in my name, lifting up your voices as with the sound of a trump, declaring my word like unto angels of god; 7. and ye shall go forth baptizing with water, saying--repent ye, repent ye, for the kingdom of heaven is at hand. 8. and from this place ye shall go forth into the regions westward; and inasmuch as ye shall find them that will receive you, ye shall build up my church in every region, 9. until the time shall come when it shall be revealed unto you from on high, when the city of the new jerusalem shall be prepared, that ye may be gathered in one, that ye may be my people and i will be your god. 10. and again, i say unto you, that my servant, edward partridge, shall stand in the office wherewith i have appointed him. and it shall come to pass, that if he transgress, another shall be appointed in his stead. even so. amen. {149} 11. again, i say unto you, that it shall not be given to any one to go forth to preach my gospel, or to build up my church, except he be ordained by some one who has authority, and it is known to the church that he has authority, and has been regularly ordained by the heads of the church. 12. and again, the elders, priests and teachers of this church shall teach the principles of my gospel, which are in the bible and the book of mormon, in the which is the fullness of the gospel; 13. and they shall observe the covenants and church articles to do them, and these shall be their teachings, as they shall be directed by the spirit; 14. and the spirit shall be given unto you by the prayer of faith, and if ye receive not the spirit, ye shall not teach, 15. and all this ye shall observe to do as i have commanded concerning your teaching, until the fulness of my scripture is given. 16. and as ye shall lift up your voices by the comforter, ye shall speak and prophesy as seemeth me good; 17. for, behold, the comforter knoweth all things, and beareth record of the father and of the son. 18. and now, behold, i speak unto the church. thou shalt not kill; and he that kills shall not have forgiveness in this world, nor in the world to come. 19. and again, i say, thou shalt not kill; but he that killeth shall die. 20. thou shalt not steal; and he that stealeth and will not repent, shall be cast out. 21. thou shalt not lie; he that lieth and will not repent, shall be cast out. 22. thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else; 23. and he that looketh upon a woman to lust after her, shall deny the faith, and shall not have the spirit, and if he repents not he shall be cast out. 24. thou shalt not commit adultery; and he that committeth adultery, and repenteth not, shall be cast out; 25. but he that has committed adultery and repents with all his heart and forsaketh it, and doeth it no more, thou shalt forgive; 26. but if he doeth it again, he shall not be forgiven, but shall be cast out. 27. thou shalt not speak evil of thy neighbor, nor do him any harm. 28. thou knowest my laws concerning these things are given in my scriptures: he that sinneth and repenteth not shall be cast out. {150} 29. if thou lovest me, thou shalt serve me and keep all my commandments. 30. and behold, thou wilt remember the poor, and consecrate of thy properties for their support that which thou hast to impart unto them with a covenant and a deed which cannot be broken- 31. and inasmuch as ye impart of your substance unto the poor, ye will do it unto me--and they shall be laid before the bishop of my church and his counselors, two of the elders, or high priests [9] such as he shall appoint or has appointed and set apart for that purpose. 32. and it shall come to pass, that after they are laid before the bishop of my church, and after that he has received these testimonies concerning the consecration of the properties of my church, that they cannot be taken from the church agreeable to my commandments; every man shall be made accountable unto me, a steward over his own property, or that which he has received by consecration, as much as is sufficient for himself and family. 33. and again, if there shall be properties in the hands of the church, or any individuals of it, more than is necessary for their support, after this first consecration, which is a residue to be consecrated unto the bishop, it shall be kept to administer to those who have not, from time to time, that every man who has need may be amply supplied, and receive according to his wants. 34. therefore, the residue shall be kept in my storehouse, to administer to the poor and the needy, as shall be appointed by the high council of the church, and the bishop and his council, 35. and for the purpose of purchasing lands for the public benefit of the church, and building houses of worship, and building up of the new jerusalem which is hereafter to be revealed, 36. that my covenant people may be gathered in one in that day when i shall come to my temple. and this i do for the salvation of my people. 37. and it shall come to pass, that he that sinneth and repenteth not, shall be cast out of the church, and shall not receive again that which he has consecrated unto the poor and the needy of my church; or in other words, unto me; 38. for inasmuch as ye do it unto the least of these, ye do it unto me; 39. for it shall come to pass, that which i spake by the mouths of my prophets, shall be fulfilled; for i will consecrate of the riches of those who embrace my gospel among the gentiles, unto the poor of my people who are of the house of israel. {151} 40. and again, thou shalt not be proud in thy heart; let all thy garments be plain, and their beauty the beauty of the work of thine own hands; 41. and let all things be done in cleanliness before me. 42. thou shalt not be idle; for he that is idle shall not eat the bread nor wear the garments of the laborer. 43. and whosoever among you are sick, and have not faith to be healed, but believe, shall be nourished with all tenderness, with herbs and mild food, and that not by the hand of an enemy. 44. and the elders of the church, two or more, shall be called, and shall pray for and lay their hands upon them in my name; and if they die they shall die unto me, and if they live they shall live unto me. 45. thou shalt live together in love, insomuch that thou shalt weep for the loss of them that die, and more especially for those that have not hope of a glorious resurrection. 46. and it shall come to pass that those that die in me, shall not taste of death, for it shall be sweet unto them; 47. and they that die not in me, wo unto them, for their death is bitter. 48. and again, it shall come to pass that he that hath faith in me to be healed, and is not appointed unto death, shall be healed; 49. he who hath faith to see shall see; 50. he who hath faith to hear shall hear; 51. the lame who hath faith to leap shall leap; 52. and they who have not faith to do these things, but believe in me, have power to become my sons; and inasmuch as they break not my laws, thou shalt bear their infirmities. 53. thou shalt stand in the place of thy stewardship; 54. thou shalt not take thy brother's garment; thou shalt pay for that which thou shalt receive of thy brother; 55. and if thou obtainest more than that which would be for thy support, thou shalt give it into my store-house, that all things may be done according to that which i have said. 56. thou shalt ask and my scriptures shall be given as i have appointed, and they shall be preserved in safety; 57. and it is expedient that thou shouldst hold thy peace concerning them, and not teach them until ye have received them in full. 58. and i give unto you a commandment that then ye shall teach them unto all men; for they shall be taught unto all nations, kindreds, tongues and people. 59. thou shalt take the things which thou hast received, which have been given unto thee in my scriptures for a law, to be my law to govern my church; {152} 60. and he that doeth according to these things shall be saved, and he that doeth them not shall be damned, if he so continue. 61. if thou shalt ask, thou shalt receive revelation upon revelation, knowledge upon knowledge, that thou mayest know the mysteries and peaceable things--that which bringeth joy, that which bringeth life eternal. 62. thou shalt ask, and it shall be revealed unto you in mine own due time where the new jerusalem shall be built. 63. and behold, it shall come to pass that my servants shall be sent forth to the east and to the west, to the north and to the south; 64. and even now, let him that goeth to the east, teach them that shall be converted to flee to the west, and this in consequence of that which is coming on the earth, and of secret combinations. 65. behold, thou shalt observe all these things, and great shall be thy reward; for unto you it is given to know the mysteries of the kingdom, but unto the world it is not given to know them. 66. ye shall observe the laws which ye have received and be faithful. 67. and ye shall hereafter receive church covenants, such as shall be sufficient to establish you, both here and in the new jerusalem. 68. therefore, he that lacketh wisdom, let him ask of me, and i will give him liberally and upbraid him not. 69. lift up your hearts and rejoice, for unto you the kingdom, or in other words, the keys of the church have been given. even so. amen. 70. the priests and teachers shall have their stewardships, even as the members; 71. and the elders, or high priests, [10] who are appointed to assist the bishop as counselors in all things, are to have their families supported out of the property which is consecrated to the bishop, for the good of the poor, and for other purposes, as before mentioned; 72. or they are to receive a just remuneration for all their services, either a stewardship or otherwise, as may be thought best or decided by the counselors and bishop. 73. and the bishop, also, shall receive his support, or a just renumeration for all his services in the church. 74. [11] behold, verily i say unto you, that whatever persons among you, having put away their companions for the cause of fornication, or in other words, if they shall testify before you in all lowliness of heart that this is the case, ye shall not cast them out from among you; {153} 75. but if ye shall find that any persons have left their companions for the sake of adultery, and they themselves are the offenders, and their companions are living, they shall be cast out from among you. 76. and again, i say unto you, that ye shall be watchful and careful, with all inquiry, that ye receive none such among you if they are married; 77. and if they are not married, they shall repent of all their sins, or ye shall not receive them. 78. and again, every person who belongeth to this church of christ, shall observe to keep all the commandments and covenants of the church. 79. and it shall come to pass, that if any persons among you shall kill, they shall be delivered up and dealt with according to the laws of the land; for remember that he hath no forgiveness, and it shall be proved according to the laws of the land. 80. and if any man or woman shall commit adultery, he or she shall be tried before two elders of the church, or more, and every word shall be established against him or her by two witnesses of the church, and not of the enemy; but if there are more than two witnesses it is better. 81. but he or she shall be condemned by the mouth of two witnesses, and the elders shall lay the case before the church, and the church shall lift up their hands against him or her, that they may be dealt with according to the law of god. 82. and if it can be, it is necessary that the bishop be present also. 83. and thus ye shall do in all cases which shall come before you. 84. and if a man or woman shall rob, he or she shall be delivered up unto the law of the land. 85. and if he or she shall steal, he or she shall be delivered up unto the law of the land. 86. and if he or she shall lie, he or she shall be delivered up unto the law of the land. 87. and if he or she do any manner of iniquity, he or she shall be delivered up unto the law, even that of god. 88. and if thy brother or sister offend thee, thou shalt take him or her between him or her and thee alone; and if he or she confess, thou shalt be reconciled. 89. and if he or she confess not, thou shalt deliver him or her up unto the church, not to the members, but to the elders. and it shall be done in a meeting, and that not before the world. 90. and if thy brother or sister offend many, he or she shall be chastened before many. 91. and if any one offend openly, he or she shall be rebuked openly, {154} that he or she may be ashamed. and if he or she confess not, he or she shall be delivered up unto the law of god. 92. if any shall offend in secret, he or she shall be rebuked in secret, that he or she may have opportunity to confess in secret to him or her whom he or she has offended, and to god, that the church may not speak reproachfully of him or her. 93. and thus shall ye conduct in all things. [sidenote: pretentions of a woman to revelations, etc.] soon after the foregoing revelation was received, a woman [12] came making great pretensions of revealing commandments, laws and other curious matters; and as almost every person has advocates for both theory and practice, in the various notions and projects of the age, it became necessary to inquire of the lord, when i received the following: _revelation given at kirtland, february, 1831._ [13] 1. o hearken, ye elders of my church, and give ear to the words which i shall speak unto you; 2. for behold, verily, verily, i say unto you, that ye have received a commandment for a law unto my church, through him whom i have appointed unto you, to receive commandments and revelations from my hand. 3. and this ye shall know assuredly that there is none other appointed unto you to receive commandments and revelations until he be taken, if he abide in me. 4. but verily, verily, i say unto you, that none else shall be appointed unto this gift except it be through him, for if it be taken from him, he shall not have power except to appoint another in his stead; 5. and this shall be a law unto you, that ye receive not the teachings of any that shall come before you as revelations or commandments; 6. and this i give unto you that you may not be deceived, that you may know they are not of me. 7. for verily i say unto you, that he that is ordained of me shall {155} come in at the gate and be ordained as i have told you before, to teach those revelations which you have received, and shall receive through him whom i have appointed. 8. and now, behold, i give unto you a commandment, that when ye are assembled together, ye shall instruct and edify each other, that ye may know how to act and direct my church, how to act upon the points of my law and commandments, which i have given; 9. and thus ye shall become instructed in the law of my church, and be sanctified by that which ye have received, and ye shall bind yourselves to act in all holiness before me, 10. that inasmuch as ye do this, glory shall be added to the kingdom which ye have received. inasmuch as ye do it not, it shall be taken, even that which ye have received. 11. purge ye out the iniquity which is among you; sanctify yourselves before me, 12. and if ye desire the glories of the kingdom, appoint ye my servant joseph smith, jun., and uphold him before me by the prayer of faith. 13. and again, i say unto you, that if ye desire the mysteries of the kingdom, provide for him food and raiment, and whatsoever thing he needeth to accomplish the work, wherewith i have commanded him; 14. and if ye do it not, he shall remain unto them that have received him, that i may reserve unto myself a pure people before me. 15. again i say, hearken ye elders of my church, whom i have appointed: ye are not sent forth to be taught, but to teach the children of men the things which i have put into your hands by the power of my spirit; 16. and ye are to be taught from on high. sanctify yourselves and ye shall be endowed with power, that ye may give even as i have spoken. 17. hearken ye, for, behold, the great day of the lord is nigh at hand. 18. for the day cometh that the lord shall utter his voice out of heaven; the heavens shall shake and the earth shall tremble, and the trump of god shall sound both long and loud, and shall say to the sleeping nations, ye saints arise and live; ye sinners stay and sleep until i shall call again; 19. wherefore gird up your loins lest ye be found among the wicked. 20. lift up your voices and spare not. call upon the nations to repent, both old and young, both bond and free, saying, prepare yourselves for the great day of the lord; 21. for if i, who am a man, do lift up my voice and call upon you to repent, and ye hate me, what will ye say when the day cometh when {156} the thunders shall utter their voices from the ends of the earth, speaking to the ears of all that live, saying, repent, and prepare for the great day of the lord; 22. yea, and again, when the lightnings shall streak forth from the east unto the west, and shall utter forth their voices unto all that live, and make the ears of all tingle that hear, saying these words, repent ye, for the great day of the lord is come. 23. and again, the lord shall utter his voice out of heaven, saying, hearken, o ye nations of the earth, and hear the words of that god who made you. 24. o, ye nations of the earth, how often would i have gathered you together as a hen gathereth her chickens under her wing, but ye would not! 25. how oft have i called upon you by the mouth of my servants, and by the ministering of angels, and by mine own voice, and by the voice of thunderings, and by the voice of lightnings, and by the voice of tempests, and by the voice of earthquakes, and great hailstorms, and by the voice of famines and pestilences of every kind, and by the great sound of a trump, and by the voice of judgment, and by the voice of mercy all the day long and by the voice of glory, and honor, and the riches of eternal life, and would have saved you with an everlasting salvation, but ye would not? 26. behold the day has come, when the cup of the wrath of my indignation is full. 27. behold, verily i say unto you, that these are the words of the lord your god; 28. wherefore labor ye, labor ye in my vineyard for the last time--for the last time call upon the inhabitants of the earth, 29. for in mine own due time will i come upon the earth in judgment, and my people shall be redeemed and shall reign with me on earth, 30. for the great millennium, of which i have spoken by the mouth of my servants, shall come; 31. for satan shall be bound, and when he is loosed again, he shall only reign for a little season, and then cometh the end of the earth; 32. and he that liveth in righteousness shall be changed in the twinkling of an eye, and the earth shall pass away so as by fire; 33. and the wicked shall go away into unquenchable fire, and their end no man knoweth on earth, nor ever shall know, until they come before me in judgment. 34. hearken ye to these words; behold, i am jesus christ, the savior of the world. treasure these things up in your hearts, and let the solemnities of eternity rest upon your minds. 35. be sober. keep all my commandments. even so. amen. {157} [sidenote: a special conference, 3rd-6th of june.] the latter part of february i received the following revelation, which caused the church to appoint a conference to be held early in the month of june ensuing: _revelation to joseph smith, jun., and sidney rigdon, given at kirtland, february, 1831._ [14] 1. behold, thus saith the lord unto you my servants, it is expedient in me that the elders of my church should be called together, from the east and from the west, and from the north and from the south, by letter or some other way. 2. and it shall come to pass, that inasmuch as they are faithful, and exercise faith in me, i will pour out my spirit upon them in the day that they assemble themselves together. 3. and it shall come to pass that they shall go forth into the regions round about, and preach repentance unto the people; 4. and many shall be converted, insomuch that ye shall obtain power to organize yourselves according to the laws of man; 5. that your enemies may not have power over you, that you may be preserved in all things; that you may be enabled to keep my laws, that every bond may be broken wherewith the enemy seeketh to destroy my people. 6. behold, i say unto you, that ye must visit the poor and the needy, and administer to their relief, that they may be kept until all things may be done according to my law which ye have received. amen. footnotes 1. doctrine and covenants, sec. 38. 2. doctrine and covenants, sec. 39. 3. doctrine and covenants, sec. 11. 4. newel kimball whitney was descended from the whitneys of watertown, mass., who emigrated from england in 1635. his mother was a native of the "bay state," and his father of the state of vermont. there, also, newel was born, in marlborough, windham county, february 5, 1795. a natural business man, he made his own way in the world, and after figuring as a sutler during the war of 1812, and taking part in the battle of plattsburg, near lake champlain, he established himself as an indian trader at green bay, lake michigan. he next settled in ohio, where he made the acquaintance of algernon sidney gilbert, a merchant of painesville, whose partner he became in the successful firm of gilbert and whitney at kirtland. in october, 1822, he married elizabeth ann smith, a young lady from connecticut, who is known in church history as "mother whitney." when oliver cowdery and his fellow missionaries came to kirtland, en route to missouri, the whitneys were campbellites, members of sidney rigdon's flock, but upon hearing the fulness of the gospel as preached by those elders, they embraced it. in the whitney family folk lore the incident of the prophet's arrival at kirtland is thus related: "about the first of february, 1831, a sleigh containing four persons drove through the streets of kirtland and drew up in front of the store of gilbert and whitney. one of the men, a young and stalwart personage alighted, and springing up the steps walked into the store and to where the junior partner was standing. 'newel k. whitney! thou art the man!' he exclaimed, extending his hand cordially, as if to an old and familiar acquaintance. 'you have the advantage of me,' replied the merchant, as he mechanically took the proffered hand, 'i could not call you by name as you have me.' 'i am joseph the prophet,' said the stranger smiling. 'you've prayed me here, now what do you want of me?'" the prophet, it is said, while in the east had seen the whitneys, in vision, praying for his coming to kirtland. "mother whitney" also tells how on a certain night prior to the advent of elder cowdery and his companions, while she and her husband were praying to the lord to know how they might obtain the gift of the holy ghost, which of all things they desired, they saw a vision as of a cloud of glory resting upon their house, and heard a voice from heaven saying, "prepare to receive the word of the lord, for it is coming." shortly afterwards oliver cowdery and his associates came with the book of mormon, and with the message of the restored gospel. moreover, in further fulfilment of this vision, under the rooftree of the whitneys the prophet received a number of the revelations contained in this volume. 5. this organization, called "the family," came into existence before the gospel was preached in kirtland, through an effort of the people of this neighborhood to live as the early christians are said to have lived, viz., "and the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own, but they had all things common."--(acts 4:32.) 6. doctrine and covenants, sec. 41. 7. this refers to the promise which the lord gave in the revelation of january 1831, see p. 142, verse 32. 8. doctrine and covenants, sec. 42. 9. the words, "or high priests," were added by the prophet some years after: and also the words, "high council," in the 34th verse.--_orson pratt_. 10. the words, "or high priests," were added by the prophet some years after.--_orson pratt_. 11. verses 74 to 93 inclusive, were given some days after the first 73 verses.--_orson pratt_. 12. this woman's name, according to the history of the church kept by john whitmer, was hubble. "she professed to be a prophetess of the lord, and professed to have many revelations, and knew the book of mormon was true, and that she should become a teacher in the church of christ. she appeared to be very sanctimonious and deceived some who were not able to detect her in her hypocrisy; others, however, had the spirit of discernment and her follies and abominations were manifest." john whitmer's _history of the church_, ch. 3. 13. doctrine and covenants, sec. 43. 14. doctrine and covenants, sec. 44. {158} chapter xiv. effort to overwhelm the church by falsehood--sundry revelations leading to doctrinal development. [sidenote: efforts through the press to retard the work.] at this age of the church [i. e., early in the spring of 1831] many false reports, lies, and foolish stories, were published in the newspapers, and circulated in every direction, to prevent people from investigating the work, or embracing the faith. a great earthquake in china, which destroyed from one to two thousand inhabitants, was burlesqued in some papers, as "mormonism in china." [1] but to the joy of the saints who had to struggle against every thing that prejudice and wickedness could invent, i received the following: {159} _revelation at kirtland, given march 7th, 1831._ [2] 1. hearken, o ye people of my church, to whom the kingdom has been given--hearken ye and give ear to him who laid the foundation of the earth, who made the heavens and all the hosts thereof, and by whom all things were made which live, and move, and have a being. 2. and again, i say, hearken unto my voice, lest death shall overtake you; in an hour when ye think not the summer shall be past, and the harvest ended, and your souls not saved. 3. listen to him who is the advocate with the father, who is pleading your cause before him, 4. saying, father, behold the sufferings and death of him who did no sin, in whom thou wast well pleased; behold the blood of thy son which was shed--the blood of him whom thou gavest that thyself might be glorified; 5. wherefore, father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life. 6. hearken, o ye people of my church, and ye elders listen together, and hear my voice while it is called today, and harden not your hearts, 7. for verily i say unto you that i am alpha and omega, the beginning and the end, the light and the life of the world--a light that shineth in darkness and the darkness comprehendeth it not. 8. i came unto my own, and my own received me not; but unto as many as received me, gave i power to do many miracles, and to become the sons of god, and even unto them that believed on my name gave i power to obtain eternal life. 9. and even so, i have sent mine everlasting covenant into the world, to be a light to the world, and to be a standard for my people, and for the gentiles to seek to it, and to be a messenger before my face to prepare the way before me; 10. wherefore, come ye unto it, and with him that cometh, i will reason as with men in days of old, and i will show unto you my strong reasoning, 11. wherefore hearken ye together and let me show unto you, even my wisdom--the wisdom of him whom ye say is the god of enoch, and his brethren, 12. who were separated from the earth, and were received unto myself--a city reserved until a day of righteousness shall come--a day which was sought for by all holy men, and they found it not because of wickedness and abominations; 13. and confessed they were strangers and pilgrims on the earth; {160} 14. but obtained a promise that they should find it and see it in their flesh. 15. wherefore, hearken and i will reason with you, and i will speak unto you and prophesy, as unto men in days of old; 16. and i will show it plainly, as i showed it unto my disciples as i stood before them in the flesh, and spake unto them, saying, as ye have asked of me concerning the signs of my coming in the day when i shall come in my glory in the clouds of heaven, to fulfil the promises that i have made unto your fathers, 17. for as ye have looked upon the long absence of your spirits from your bodies to be a bondage, i will show unto you how the day of redemption shall come, and also the restoration of the scattered israel. 18. and now ye behold this temple which is in jerusalem, which ye call the house of god, and your enemies say that this house shall never fall. 19. but, verily, i say unto you, that desolation shall come upon this generation as a thief in the night, and this people shall be destroyed and scattered among all nations. 20. and this temple which ye now see shall be thrown down that there shall not be left one stone upon another. 21. and it shall come to pass, that this generation of jews shall not pass away, until every desolation which i have told you concerning them shall come to pass. 22. ye say that ye know that the end of the world cometh; ye say also that ye know that the heavens and the earth shall pass away; 23. and in this ye say truly, for so it is; but these things which i have told you shall not pass away until all shall be fulfilled, 24. and this i have told you concerning jerusalem, and when that day shall come, shall a remnant be scattered among all nations; 25. but they shall be gathered again, but they shall remain until the times of the gentiles be fulfilled. 26. and in that day shall be heard of wars and rumors of wars, and the whole earth shall be in commotion, and men's hearts shall fail them, and they shall say that christ delayeth his coming until the end of the earth. 27. and the love of men shall wax cold, and iniquity shall abound; 28. and when the times of the gentiles is come in, a light shall break forth among them that sit in darkness, and it shall be the fulness of my gospel; 29. but they receive it not, for they perceive not the light and they turn their hearts from me because of the precepts of men; 30. and in that generation shall the times of the gentiles be fulfilled; {161} 31. and there shall be men standing in that generation, that shall not pass, until they shall see an overflowing scourge; for a desolating sickness shall cover the land; 32. but my disciples shall stand in holy places, and shall not be moved; but among the wicked, men shall lift up their voices, and curse god and die. 33. and there shall be earthquakes also in divers places and many desolations; yet men will harden their hearts against me, and they will take up the sword, one against another, and they will kill one another. 34. and, now, when i the lord had spoken these words unto my disciples, they were troubled: 35. and i said unto them, be not troubled, for, when all these things shall come to pass, ye may know that the promises which have been made unto you shall be fulfilled; 36. and when the light shall begin to break forth, it shall be with them like unto a parable which i will show you: 37. ye look and behold the fig trees, and ye see them with your eyes, and ye say when they begin to shoot forth, and their leaves are yet tender, that summer is now nigh at hand; 38. even so it shall be in that day when they shall see all these things, then shall they know that the hour is nigh. 39. and it shall come to pass that he that feareth me shall be looking forth for the great day of the lord to come, even for the signs of the coming of the son of man: 40. and they shall see signs and wonders, for they shall be shown forth in the heavens above, and in the earth beneath; 41. and they shall behold blood, and fire, and vapors of smoke; 42. and before the day of the lord shall come, the sun shall be darkened, and the moon be turned into blood, and the stars fall from heaven; 43. and the remnant shall be gathered unto this place, 44. and then they shall look for me, and, behold, i will come; and they shall see me in the clouds of heaven, clothed with power and great glory, with all the holy angels; and he that watches not for me shall be cut off. 45. but before the arm of the lord shall fall, an angel shall sound his trump, and the saints that have slept shall come forth to meet me in the cloud. 46. wherefore, if ye have slept in peace, blessed are you, for as you now behold me and know that i am, even so shall ye come unto me and your souls shall live, and your redemption shall be perfected, and the saints shall come forth from the four quarters of the earth. {162} 47. then shall the arm of the lord fall upon the nations. 48. and then shall the lord set his foot upon this mount, and it shall cleave in twain, and the earth shall tremble, and reel to and fro, and the heavens also shall shake, 49. and the lord shall utter his voice, and all the ends of the earth shall hear it, and the nations of the earth shall mourn, and they that have laughed shall see their folly, 50. and calamity shall cover the mocker, and the scorner shall be consumed, and they that have watched for iniquity shall be hewn down and cast into the fire. 51. and then shall the jews look upon me and say, what are these wounds in thine hands and in thy feet? 52. then shall they know that i am the lord; for i will say unto them, these wounds are the wounds with which i was wounded in the house of my friends. i am he who was lifted up. i am jesus that was crucified. i am the son of god. 53. and then shall they weep because of their iniquities; then shall they lament because they persecuted their king. 54. and then shall the heathen nations be redeemed, and they that knew no law shall have part in the first resurrection; and it shall be tolerable for them; 55. and satan shall be bound that he shall have no place in the hearts of the children of men. 56. and at that day when i shall come in my glory, shall the parable be fulfilled which i spake concerning the ten virgins; 57. for they that are wise and have received the truth, and have taken the holy spirit for their guide, and have not been deceived; verily i say unto you, they shall not be hewn down and cast into the fire, but shall abide the day. 58. and the earth shall be given unto them for an inheritance; and they shall multiply and wax strong, and their children shall grow up without sin unto salvation, 59. for the lord shall be in their midst, and his glory shall be upon them, and he will be their king and their lawgiver. 60. and now, behold, i say unto you, it shall not be given unto you to know any further concerning this chapter, until the new testament be translated, and in it all these things shall be made known; 61. wherefore i give unto you that ye may now translate it, that ye may be prepared for the things to come; 62. for verily i say unto you, that great things await you; 63. ye hear of wars in foreign lands, but, behold, i say unto you, they are nigh, even at your doors, and not many years hence ye shall hear of wars in your own lands. {163} 64. wherefore, i, the lord, have said, gather ye out from the eastern lands, assemble ye yourselves together ye elders of my church; go ye forth into the western countries, call upon the inhabitants to repent, and inasmuch as they do repent, build up churches unto me; 65. and with one heart and with one mind, gather up your riches that ye may purchase an inheritance which shall hereafter be appointed unto you, 66. and it shall be called the new jerusalem, a land of peace, a city of refuge, a place of safety for the saints of the most high god; 67. and the glory of the lord shall be there, and the terror of the lord also shall be there, insomuch that the wicked will not come unto it, and it shall be called zion. 68. and it shall come to pass, among the wicked, that every man that will not take his sword against his neighbor must needs flee unto zion for safety. 69. and there shall be gathered unto it out of every nation under heaven; and it shall be the only people that shall not be at war one with another. 70. and it shall be said among the wicked, let us not go up to battle against zion, for the inhabitants of zion are terrible; wherefore we cannot stand. 71. and it shall come to pass that the righteous shall be gathered out from among all nations, and shall come to zion, singing with songs of everlasting joy. 72. and now i say unto you, keep these things from going abroad unto the world, until it is expedient in me, that ye may accomplish this work in the eyes of the people, and in the eyes of your enemies, that they may not know your works until ye have accomplished the thing which i have commanded you; 73. that when they shall know it, that they may consider these things; 74. for when the lord shall appear he shall be terrible unto them, that fear may seize upon them, and they shall stand afar off and tremble; 75. and all nations shall be afraid because of the terror of the lord, and the power of his might. even so. amen. [sidenote: the gifts of the holy ghost.] the next day after the above was received, i also received the following revelation, relative to the gifts of the holy ghost: _revelation, given at kirtland, march 8th, 1831._ [3] 1. hearken, o ye people of my church; for verily i say unto you, {164} that these things were spoken unto you for your profit and learning; 2. but notwithstanding those things which are written, it always has been given to the elders of my church from the beginning, and ever shall be, to conduct all meetings as they are directed and guided by the holy spirit; 3. nevertheless ye are commanded never to cast any one out from your public meetings, which are held before the world; 4. ye are also commanded not to cast any one who belongeth to the church out of your sacrament meetings; nevertheless, if any have trespassed, let him not partake until he makes reconciliation. 5. and again i say unto you, ye shall not cast any out of your sacrament meetings, who are earnestly seeking the kingdom: i speak this concerning those who are not of the church. 6. and again i say unto you, concerning your confirmation meetings, that if there be any that are not of the church, that are earnestly seeking after the kingdom, ye shall not cast them out; 7. but ye are commanded in all things to ask of god, who giveth liberally; and that which the spirit testifies unto you, even so i would that ye should do in all holiness of heart, walking uprightly before me, considering the end of your salvation, doing all things with prayer and thanksgiving, that ye may not be seduced by evil spirits, or doctrines of devils, or the commandments of men, for some are of men, and others of devils. 8. wherefore, beware lest ye are deceived; and that ye may not be deceived, seek ye earnestly the best gifts, always remembering for what they are given; 9. for verily i say unto you, they are given for the benefit of those who love me and keep all my commandments, and him that seeketh so to do; that all may be benefited that seek or that ask of me, that ask and not for a sign that they may consume it upon their lust. 10. and again, verily i say unto you, i would that ye should always remember, and always retain in your minds what those gifts are, that are given unto the church, 11. for all have not every gift given unto them; for there are many gifts, and to every man is given a gift by the spirit of god: {165} 12. to some is given one, and to some is given another, that all may be profited thereby; 13. to some it is given by the holy ghost to know that jesus christ is the son of god, and that he was crucified for the sins of the world; 14. to others it is given to believe on their words, that they also might have eternal life if they continue faithful. 15. and again, to some it is given by the holy ghost to know the differences of administration, as it will be pleasing unto the same lord, according as the lord will, suiting his mercies according to the conditions of the children of men. 16. and again, it is given by the holy ghost to some to know the diversities of operations, whether they be of god, that the manifestations of the spirit may be given to every man to profit withal. 17. and again, verily i say unto you, to some is given, by the spirit of god, the word of wisdom; 18. to another is given the word of knowledge, that all may be taught to be wise and to have knowledge. 19. and again, to some it is given to have faith to be healed, 20. and to others it is given to have faith to heal. 21. and again, to some is given the working of miracles, 22. and to others it is given to prophesy, 23. and to others the discerning of spirits. 24. and again, it is given to some to speak with tongues, 25. and to another is given the interpretation of tongues: 26. and all these gifts come from god, for the benefit of the children of god. 27. and unto the bishop of the church, and unto such as god shall appoint and ordain to watch over the church, and to be elders unto the church, are to have it given unto them to discern all those gifts lest there shall be any among you professing and yet be not of god. 28. and it shall come to pass that he that asketh in spirit shall receive in spirit; 29. that unto some it may be given to have all those gifts, that there may be a head, in order that every member may be profited thereby: 30. he that asketh in the spirit, asketh according to the will of god, wherefore it is done even as he asketh. 31. and again i say unto you, all things must be done in the name of christ, whatsoever you do in the spirit; 32. and ye must give thanks unto god in the spirit for whatsoever blessings ye are blessed with; 33. and ye must practice virtue and holiness before me continually. even so. amen. {166} [sidenote: john whitmer appointed historian.] the same day that i received the foregoing revelation, i also received the following, setting apart john whitmer as a historian, [4] inasmuch as he is faithful: _revelation to joseph smith, jun., and john whitmer, given at kirtland, march 8th, 1831._ [5] 1. behold, it is expedient in me that my servant john should write and keep a regular history, and assist you, my servant joseph, in transcribing all things which shall be given you, until he is called to further duties. 2. again, verily i say unto you, that he can also lift up his voice in meetings, whenever it shall be expedient. 3. and again, i say unto you, that it shall be appointed unto him to keep the church record and history continually, for oliver cowdery i have appointed to another office. 4. wherefore it shall be given him, inasmuch as he is faithful by the comforter, to write these things. even so. amen. [sidenote: on the purchase of lands in ohio.] upon inquiry how the brethren should act in regard to purchasing lands to settle upon, [6] and where they should finally make a permanent location, i received the following: _revelation, given at kirtland, march, 1831._ [7] 1. it is necessary that ye should remain for the present time in your places of abode, as it shall be suitable to your circumstances; 2. and inasmuch as ye have lands, ye shall impart to the eastern brethren; 3. and inasmuch as ye have not lands, let them buy for the present {167} time in those regions round about as seemeth them good, for it must needs be necessary that they have places to live upon for the present time. 4. it must needs be necessary, that ye save all the money that ye can, and that ye obtain all that ye can in righteousness, that in time ye may be enabled to purchase land for an inheritance, even the city. 5. the place is not yet to be revealed, but after your brethren come from the east, there are to be certain men appointed, and to them it shall be given to know the place, or to them it shall be revealed. 6. and they shall be appointed to purchase the lands, and to make a commencement to lay the foundation of the city; and then shall ye begin to be gathered with your families, every man according to his family, according to his circumstances, and as is appointed to him by the presidency and the bishop of the church, according to the laws and commandments which ye have received, and which ye shall hereafter receive. even so. amen. [sidenote: the shaking quakers.] at about this time came leman copley, one of the sect called shaking quakers, [8] and embraced the fullness of the everlasting gospel, apparently honest-hearted, but still retaining the idea that the shakers were right in some particulars of their faith. in order to have more perfect understanding on the subject, i inquired of the lord, and received the following: _revelation to sidney rigdon, parley p. pratt, and leman copley, given march, 1831._ [9] 1. hearken unto my word, my servants sidney, and parley, and {168} leman, for behold, verily i say unto you, that i give unto you a commandment that you shall go and preach my gospel which ye have received, even as ye have received it, unto the shakers. 2. behold, i say unto you, that they desire to know the truth in part, but not all, for they are not right before me and must needs repent; 3. wherefore i send you, my servants sidney and parley to preach the gospel unto them; 4. and my servant leman shall be ordained unto this work, that he may reason with them, not according to that which he has received of them, but according to that which shall be taught him by you my servants, and by so doing i will bless him, otherwise he shall not prosper. 5. thus saith the lord, for i am god, and have sent mine only begotten son into the world for the redemption of the world, and have decreed that he that receiveth him shall be saved, and he that receiveth him not shall be damned. 6. and they have done unto the son of man even as they listed; and he has taken his power on the right hand of his glory, and now reigneth in the heavens, and will reign till he descends on the earth to put all enemies under his feet, which time is nigh at hand: 7. i, the lord god, have spoken it, but the hour and the day no man knoweth, neither the angels in heaven nor shall they know until he comes. 8. wherefore i will that all men shall repent, for all are under sin, except those which i have reserved unto myself, holy men that ye know not of. 9. wherefore i say unto you, that i have sent unto you mine everlasting covenant, even that which was from the beginning- 10. and that which i have promised i have so fulfilled--and the nations of the earth shall bow to it; and, if not of themselves, they shall come down, for that which is now exalted of itself shall be laid low of power; 11. wherefore i give unto you a commandment that ye go among this people, and say unto them, like unto mine apostle of old, whose name was peter; 12. believe on the name of the lord jesus, who was on the earth, and is to come, the beginning and the end, 13. repent and be baptized in the name of jesus christ, according to the holy commandment, for the remission of sins; 14. and whoso doeth this shall receive the gift of the holy ghost, by the laying on of the hands of the elders of the church. 15. and again, verily i say unto you, that whoso forbiddeth to marry is not ordained of god, for marriage is ordained of god unto man; {169} 16. wherefore, it is lawful that he should have one wife, and they twain shall be one flesh, and all this that the earth might answer the end of its creation. 17. and that it might be filled with the measure of man, according to his creation before the world was made. 18. and whoso forbiddeth to abstain from meats, that man should not eat the same, is not ordained of god; 19. for, behold, the beasts of the field and the fowls of the air, and that which cometh of the earth, is ordained for the use of man for food and for raiment, and that he might have in abundance: 20. but it is not given that one man should possess that which is above another, wherefore the world lieth in sin; 21. and wo be unto man that sheddeth blood or that wasteth flesh and hath no need. 22. and again, verily, i say unto you, that the son of man cometh not in the form of a woman, neither of a man traveling on the earth. 23. wherefore be not deceived, but continue in steadfastness, looking forth for the heavens to be shaken, and the earth to tremble and to reel to and fro as a drunken man, and for the valleys to be exalted, and for the mountains to be made low, and for the rough places to become smooth; and all this when the angel shall sound his trumpet. 24. but before the great day of the lord shall come, jacob shall flourish in the wilderness, and the lamanites shall blossom as the rose. 25. zion shall flourish upon the hills and rejoice upon the mountains, and shall be assembled together unto the place which i have appointed. 26. behold, i say unto you, go forth as i have commanded you--repent of all your sins, ask and ye shall receive, knock and it shall be opened unto you: 27. behold, i will go before you and be your rearward; and i will be in your midst, and you shall not be confounded; 28. behold, i am jesus christ, and i come quickly. even so. amen. [10] {170} [sidenote: inquiry on spiritual manifestations.] during the month of april, i continued to translate the scriptures as time would allow. in may, a number of elders being present, and not understanding the different spirits [11] abroad in the earth, i inquired and received from the lord the following: _revelation, given may, 1831._ [12] 1. hearken, o ye elders of my church, and give ear to the voice of the living god, and attend to the words of wisdom which shall be given unto you, according as ye have asked and are agreed as touching the church, and the spirits which have gone abroad in the earth. 2. behold, verily, i say unto you, that there are many spirits which are false spirits, which have gone forth in the earth, deceiving the world; 3. and also satan hath sought to deceive you, that he might overthrow you. 4. behold, i the lord have looked upon you, and have seen abominations in the church that profess my name; 5. but blessed are they who are faithful and endure, whether in life or in death, for they shall inherit eternal life. 6. but wo unto them that are deceivers and hypocrites, for thus saith the lord, i will bring them to judgment. 7. behold, verily i say unto you, there are hypocrites among you, who have deceived some, which has given the adversary power, but behold such shall be reclaimed; {171} 8. but the hypocrites shall be detected and shall be cut off, either in life or in death, even as i will; and wo unto them who are cut off from my church, for the same are overcome of the world; 9. wherefore, let every man beware lest he do that which is not in truth and righteousness before me. 10. and now come, saith the lord, by the spirit, unto the elders of his church, and let us reason together, that ye may understand: 11. let us reason even as a man reasoneth one with another, face to face: 12. now when a man reasoneth he is understood of man, because he reasoneth as a man, even so will i the lord, reason with you, that you may understand; 13. wherefore, i, the lord, ask you this question, unto what were ye ordained? 14. to preach my gospel by the spirit, even the comforter which was sent forth to teach the truth; 15. and then received ye spirits which ye could not understand, and received them to be of god, and in this are ye justified? 16. behold ye shall answer this question yourselves; nevertheless i will be merciful unto you; he that is weak among you hereafter shall be made strong. 17. verily i say unto you, he that is ordained of me and sent forth to preach the word of truth by the comforter, in the spirit of truth, doth he preach it by the spirit of truth or some other way? 18. and if it be by some other way, it is not of god. 19. and again, he that receiveth the word of truth, doth he receive it by the spirit of truth or some other way? 20. if it be some other way it is not of god: 21. therefore, why is it that ye cannot understand and know that he that receiveth the word by the spirit of truth, receiveth it as it is preached by the spirit of truth? 22. wherefore, he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together. 23. and that which doth not edify is not of god and is darkness; 24. that which is of god is light; and he that receiveth light, and continueth in god, receiveth more light, and that light groweth brighter and brighter until the perfect day. 25. and again, verily i say unto you, and i say it that you may know the truth, that you may chase darkness from among you; 26. he that is ordained of god and sent forth, the same is appointed to be the greatest, notwithstanding he is the least and the servant of all. 27. wherefore, he is possessor of all things; for all things are subject unto him, both in heaven and on the earth, the life and the light, {172} the spirit and the power, sent forth by the will of the father, through jesus christ, his son. 28. but no man is possessor of all things except he be purified and cleansed from all sin; 29. and if ye are purified and cleansed from all sin, ye shall ask whatsoever you will in the name of jesus, and it shall be done: 30. but know this, it shall be given you what you shall ask, and as ye are appointed to the head, the spirits shall be subject unto you. 31. wherefore, it shall come to pass, that if you behold a spirit manifested that you cannot understand, and you receive not that spirit, ye shall ask of the father in the name of jesus, and if he give not unto you that spirit, then you may know that it is not of god: 32. and it shall be given unto you power over that spirit, and you shall proclaim against that spirit with a loud voice that it is not of god; 33. not with railing accusation, that ye be not overcome, neither with boasting, nor rejoicing, lest you be seized therewith. 34. he that receiveth of god, let him account it of god, and let him rejoice that he is accounted of god worthy to receive. 35. and by giving heed and doing these things which ye have received, and which ye shall hereafter receive: and the kingdom is given you of the father, and power to overcome all things which are not ordained of him. 36. and behold, verily i say unto you, blessed are you who are now hearing these words of mine from the mouth of my servant, for your sins are forgiven you. 37. let my servant, joseph wakefield, in whom i am well pleased, and my servant, parley p. pratt go forth among the churches and strengthen them by the word of exhortation; 38. and also my servant john corrill, or as many of my servants as are ordained unto this office, and let them labor in the vineyard; and let no man hinder them doing that which i have appointed unto them: 39. wherefore in this thing my servant edward partridge is not justified; nevertheless let him repent and he shall be forgiven. 40. behold, ye are little children, and ye cannot bear all things now; we must grow in grace and in the knowledge of the truth. 41. fear not, little children, for you are mine, and i have overcome the world, and you are of them that my father hath given me; 42. and none of them that my father hath given me shall be lost: 43. and the father and i are one: i am in the father and the father in me: and inasmuch as ye have received me, ye are in me and i in you; 44. wherefore i am in your midst, and i am the good shepherd, and the stone of israel. he that buildeth upon this rock shall never fall. 45. and the day cometh that you shall hear my voice and see me, and know that i am. {173} 46. watch, therefore, that ye may be ready. even so. amen. [13] [sidenote: arrival in ohio of the new york saints.] not long after the foregoing was received, the saints from the state of new york began to come on, and it seemed necessary to settle them; therefore at the solicitation of bishop partridge, i inquired, and received the following: _revelation, given may, 1831._ [14] 1. hearken unto me, saith the lord your god, and i will speak unto my servant edward partridge, and give unto him directions, for it must needs be that he receive directions how to organize this people; 2. for it must needs be that they be organized according to my laws--otherwise, they will be cut off. 3. wherefore, let my servant edward partridge, and those whom he has chosen, in whom i am well pleased, appoint unto this people their portions, every man equal according to his family, according to his circumstances, and his wants and needs. 4. and let my servant edward partridge, when he shall appoint a man his portion, give unto him a writing that shall secure unto him his portion, that he shall hold it, even this right and this inheritance in the church, until he transgresses and is not accounted worthy by the voice {174} of the church, according to the laws and covenants of the church, to belong to the church: 5. and if he shall transgress and is not accounted worthy to belong to the church, he shall not have power to claim that portion which he has consecrated unto the bishop for the poor and needy of my church; therefore, he shall not retain the gift, but shall only have claim on that portion that is deeded unto him. 6. and thus all things shall be made sure, according to the laws of the land. 7. and let that which belongs to this people be appointed unto this people; 8. and the money which is left unto this people, let there be an agent appointed unto this people, to take the money to provide food and raiment, according to the wants of this people. 9. and let every man deal honestly, and be alike among this people, and receive alike, that ye may be one, even as i have commanded you. 10. and let that which belongeth to this people not be taken and given unto that of another church; 11. wherefore, if another church would receive money of this church, let them pay unto this church again according as they shall agree; 12. and this shall be done through the bishop or the agent, which shall be appointed by the voice of the church. 13. and again, let the bishop appoint a storehouse unto this church; and let all things both in money and in meat, which are more than is needful for the wants of this people, be kept in the hands of the bishop. 14. and let him also reserve unto himself for his own wants, and for the wants of his family, as he shall be employed in doing this business. 15. and thus i grant unto this people a privilege of organizing themselves according to my laws. 16. and i consecrate unto them this land for a little season, until i, the lord, shall provide for them otherwise, and command them to go hence; 17. and the hour and the day is not given unto them, wherefore let them act upon this land as for years, and this shall turn unto them for their good. 18. behold, this shall be an example unto my servant edward partridge, in other places, in all churches. 19. and whoso is found a faithful, a just and a wise steward, shall enter into the joy of his lord, and shall inherit eternal life. 20. verily, i say unto you, i am jesus christ, who cometh quickly, in an hour you think not. even so. amen. footnotes 1. this earthquake in china is a matter of some interest in connection with the history of the church, since it was the means of bringing simonds ryder, a somewhat noted preacher of the campbellite faith, into the church. according to _hayden's history of the disciples on the western reserve_ (a campbellite book), mr. ryder was much perplexed over "mormonism," and for a time was undecided whether to join the church or not. "in the month of june," (1831) writes mr. hayden, "he read in a newspaper an account of the destruction of pekin in china, and he remembered that six weeks before, a young 'mormon' girl had predicted the destruction of that city." j. h. kennedy, in his _early days of mormonism_ (scribner's & sons, 1888), refers to the same thing, and adds: "this appeal to the superstitious part of his nature was the final weight in the balance and he threw the whole power of his influence upon the side of 'mormonism.' his surrender caused an excitement almost equal to that which followed the fall of rigdon," (pp. 103-4). it was doubtless this prophecy and the conversion connected with it that led the papers mentioned in the text to refer to it as "mormonism" in china. the discrepancy in dates, hayden and kennedy referring to the published accounts of the events as appearing in june, and the prophet making reference to it previous to the 7th of march, need cause no confusion. it will be seen that the prophet alludes to it in connection with a number of other things as taking place "at this age of the church"--a very indefinite reference as to the time in which a thing may have occurred. 2. doctrine and covenants, sec. 45. 3. doctrine and covenants, sec 46. with reference to the matters mentioned in verses 17 in this revelation, john whitmer writes: "in the beginning of the church, while yet in her infancy, the disciples used to exclude unbelievers, which caused some to marvel and converse of this matter because of the things written in the book of mormon [3 nephi 18:22-34.] therefore the lord deigned to speak on this subject, that his people might come to understanding, and said that he had always given to his elders to conduct all meetings as they were led by the spirit."--john whitmer's _history of the church_, ch. 4. 4. previous to this oliver cowdery, had acted as historian and recorder. john whitmer, according to his own representations, said he would rather not keep the church history, but observed--"the will of the lord be done, and if he desires it, i wish that he would manifest it through joseph the seer."--john whitmer's _history of the church_, ch. 6.--accordingly the revelation was given. 5. doctrine and covenants, sec. 47. 6. this question was agitating the minds of the brethren in consequence of the expected arrival in the near future, of the saints from new york, who had been commanded to gather to ohio, and for whose reception it was necessary to make preparations. 7. doctrine and covenants, section 48. 8. "this sect of christians arose in england, and ann lee has the credit of being its founder. they derive their name from their manner of worship, which is performed by singing and dancing and clapping their hands in regular time, to a novel but rather pleasant kind of music. this sect was persecuted in england, and came to america in 1774. they first settled in watervliet, near albany, new york. they have, or think they have, revelations from heaven, or gifts from the holy spirit, which direct them in the choice of their leaders, and in other important concerns. their dress and manners are similar to those of the society of friends (quakers); hence they are often called shaking quakers."--hayward's _book of all religions_, pp. 84-85. "they assert, with the quakers, that all external ordinances, especially baptism and the lord's supper, ceased in the apostolic age; and that god had sent no one to preach since that time till they were raised up, to call in the elect in a new dispensation. they deny the doctrine of the trinity and a vicarious atonement, as also the resurrection of the body."--burder's _history of all religions_, p. 502. 9. doctrine and covenants, sec. 49. 10. elders rigdon and pratt fulfilled the mission appointed to them by this revelation. in company with leman copley, who at his own earnest request had been ordained to the priesthood, (john whitmer's _history of the church_, p. 20) they visited the settlement of the shakers, near cleveland, ohio, and preached the gospel to them; "but," writes elder pratt, "they utterly refused to hear or obey the gospel."--_autobiography of parley p. pratt_, p. 65 (first ed.) john whitmer also remarks upon this incident: "the above-named brethren went and proclaimed [the gospel] according to the revelation given them, but the shakers hearkened not to their words and received not the gospel at that time, for they are bound in tradition and priestcraft; and thus they are led away with foolish and vain imaginations."--john whitmer's _history of the church_. ms. p. 20. 11. this is a very brief allusion to very important and strange phenomena. elder parley p. pratt, in his _autobiography_, has a much more extended account of the spirit manifestations which called forth the revelation upon the subject. "as i went forth among the different branches," he says, alluding to the branches in the vicinity of kirtland, "some very strange spiritual operations were manifested, which were disgusting rather than edifying. some persons would seem to swoon away and make unseemly gestures, and be drawn or disfigured in their countenances. others would fall into ecstasies and be drawn into contortions, cramp, fits etc. others would seem to have visions, and revelations, which were not edifying and which were not congenial to the doctrine and spirit of the gospel. in short, a false and lying spirit seemed to be creeping into the church. all these things were new and strange to me and had originated in the church during our absence, and previous to the arrival of president joseph smith from new york. feeling our weakness and inexperience, and lest we should err in judgment concerning these spiritual phenomena, myself, john murdock, and several other elders, went to joseph smith and asked him to inquire of the lord concerning these spirits or manifestations. after we had joined in prayer in his translating room, he dictated in our presence the following revelation." this is the revelation given in the text above on spiritual manifestations. 12. doctrine and covenants, sec 50. 13. elder parley p. pratt; in his _autobiography_, referring to this revelation, for he was present when it was given--indeed it was obtained chiefly at his own and elder john murdock's solicitation--takes occasion to relate how this and other revelations were given through the prophet. "each sentence," says he, "was uttered slowly and very distinctly, and with a pause between each, sufficiently long for it to be recorded by an ordinary writer in long hand. this was the manner in which all his written revelations were dictated and written. there was never any hesitation, reviewing, or reading back, in order to keep the run of the subject; neither did any of these communications undergo revisions, interlinings or corrections. as he dictated them so they stood, so far as i have witnessed; and i was present to witness the dictation of several communications of several pages each."--_aut_. parley p. pratt, pp. 65-66. this statement of elder pratt's is true in a general way, and valuable as a description of the manner in which revelations were dictated by the prophet; and needs modifying only to the extent of saying that some of the early revelations first published in the "book of commandments," in 1833, were revised by the prophet himself in the way of correcting errors made by the scribes and publishers; and some additional clauses were inserted to throw increased light upon the subjects treated in the revelations and paragraphs added, to make the principles or instructions apply to officers not in the church at the time some of the earlier revelations were given. the addition of verses, 65, 66 and 67 in sec. 20 of the doctrine and covenants, is an example. 14. doctrine and covenants, sec. 51. {175} chapter xv. the important conference of june 3rd-6th--arrival of the elders in western missouri. [sidenote: important conference of june 3rd-6th, at kirtland.] on the 3rd [1] of june, the elders from the various parts of the country where they were laboring, came in; and the conference before appointed, convened in kirtland; and the lord displayed his power to the most perfect satisfaction of the saints. the man of sin was revealed, [2] and the authority of the {176} melchizedek priesthood was manifested and conferred for the first time upon several of the elders. [3] it was clearly evident that the lord gave us power in proportion to the work to be done, and strength according to the race set before us, and grace and help as our needs required. [4] great harmony prevailed; several were ordained; faith was strengthened; and humility, so necessary for the {177} blessing of god to follow prayer, characterized the saints. the next day, as a kind continuation of this great work of the last days, i received the following: _revelation, given june, 1831._ [5] 1. behold, thus saith the lord unto the elders whom he hath called and chosen in these last days, by the voice of his spirit, 2. saying, i, the lord, will make known unto you what i will that ye shall do from this time until the next conference, which shall be held in missouri, upon the land which i will consecrate unto my people, which are a remnant of jacob, and those who are heirs according to the covenant. 3. wherefore, verily i say unto you, let my servants joseph smith, jun., and sidney rigdon take their journey as soon as preparations can be made to leave their homes, and journey to the land of missouri. 4. and inasmuch as they are faithful unto me, it shall be made known unto them what they shall do; 5. and it shall also, inasmuch as they are faithful, be made known unto them the land of your inheritance. 6. and inasmuch as they are not faithful, they shall be cut off, even as i will, as seemeth me good. 7. and again, verily i say unto you, let my servant lyman wight, and my servant john corrill take their journey speedily; 8. and also my servant john murdock, and my servant hyrum smith, take their journey unto the same place by the way of detroit. 9. and let them journey from thence preaching the word by the way, saying none other things than that which the prophets and apostles have written, and that which is taught them by the comforter through the prayer of faith. 10. let them go two by two, and thus let them preach by the way in every congregation, baptizing by water, and the laying on of the hands by the water's side; 11. for thus saith the lord, i will cut my work short in righteousness, for the days come that i will send forth judgment unto victory. 12. and let my servant lyman wight beware, for satan desireth to sift him as chaff. 13. and behold, he that is faithful shall be made ruler over many things. 14. and again, i will give unto you a pattern in all things, that ye {178} may not be deceived, for satan is abroad in the land, and he goeth forth deceiving the nations; 15. wherefore he that prayeth, whose spirit is contrite, the same is accepted of me if he obey mine ordinances. 16. he that speaketh, whose spirit is contrite, whose language is meek and edifieth, the same is of god if he obey mine ordinances. 17. and again, he that trembleth under my power shall be made strong, and shall bring forth fruits of praise and wisdom, according to the revelations and truths which i have given you. 18. and again, he that is overcome and bringeth not forth fruits, even according to this pattern, is not of me; 19. wherefore, by this pattern ye shall know the spirits in all cases under the whole heavens. 20. and the days have come, according to men's faith it shall be done unto them. 21. behold, this commandment is given unto all the elders whom i have chosen. 22. and again, verily i say unto you, let my servant thomas b. marsh, and my servant ezra thayre, take their journey also, preaching the word by the way unto this same land. 23. and again, let my servant isaac morley, and my servant ezra booth take their journey, also preaching the word by the way unto this same land. 24. and again, let my servants edward partridge and martin harris take their journey with my servants sidney rigdon and joseph smith, jun., 25. let my servants david whitmer and harvey whitlock also take their journey and preach by the way unto this same land. 26. and let my servants parley p. pratt and orson pratt take their journey and preach by the way, even unto this same land. 27. and let my servants solomon hancock and simeon carter also take their journey unto this same land, and preach by the way. 28. let my servants edson fuller and jacob scott also take their journey. 29. let my servants levi w. hancock and zebedee coltrin also take their journey. 30. let my servants reynolds cahoon and samuel h. smith also take their journey. 31. let my servants wheeler baldwin and william carter also take their journey. 32. and let my servants newel knight and selah j. griffin, both be ordained, and also take their journey; 33. yea, verily, i say, let all these take their journey unto one place, {179} in their several courses, and one man shall not build upon another's foundation, neither journey in another's track. 34. he that is faithful, the same shall be kept and blessed with much fruit. 35. and again, i say unto you, let my servants joseph wakefield and solomon humphrey take their journey into the eastern lands; 36. let them labor with their families, declaring none other things than the prophets and apostles, that which they have seen and heard, and most assuredly believe, that the prophecies may be fulfilled. 37. in consequence of transgression, let that which was bestowed upon heman bassett be taken from him, and placed upon the head of simonds ryder. 38. and again, verily i say unto you, let jared carter be ordained a priest, and also george james be ordained a priest. 39. let the residue of the elders watch over the churches, and declare the word in the regions round about them: and let them labor with their own hands that there be no idolatry nor wickedness practiced. 40. and remember in all things the poor and the needy, the sick and the afflicted, for he that doeth not these things, the same is not my disciple. 41. and again, let my servant joseph smith, jun., and sidney rigdon, and edward partridge, take with them a recommend from the church. and let there be one obtained for my servant oliver cowdery also; 42. and thus, even as i have said, if ye are faithful, ye shall assemble yourselves together to rejoice upon the land of missouri, which is the land of your inheritance, which is now the land of your enemies. 43. but, behold, i the lord, will hasten the city in its time, and will crown the faithful with joy and with rejoicing. 44. behold, i am jesus christ, the son of god, and i will lift them up at the last day. even so. amen. shortly after the foregoing was received, at the request of algernon sidney gilbert i inquired, and obtained the following: _revelation, given june, 1831._ [6] 1. behold, i say unto you my servant sidney gilbert, that i have heard your prayers, and you have called upon me that it should be made known unto you of the lord your god, concerning your calling {180} and election in the church, which i, the lord, have raised up in these last days. 2. behold, i, the lord, who was crucified for the sins of the world, give unto you a commandment that you shall forsake the world. 3. take upon you mine ordination, even that of an elder, to preach faith and repentance, and remission of sins, according to my word, and the reception of the holy spirit by the laying on of hands. 4. and also to be an agent unto this church in the place which shall be appointed by the bishop, according to commandments which shall be given hereafter. 5. and again, verily i say unto you, you shall take your journey with my servants joseph smith, jun, and sidney rigdon. 6. behold these are the first ordinances which you shall receive, and the residue shall be made known in a time to come, according to your labor in my vineyard. 7. and again, i would that ye should learn that he only is saved who endureth unto the end. even so. amen. [sidenote: difficulty in the thompson branch.] the branch of the church in thompson, on account of breaking the covenant, [7] and not knowing what to do, they sent in newel knight and other elders, to ask me to inquire of the lord for them; which i did, and received the following: {181} _revelation to newel knight, given at kirtland, june, 1831._ [8] 1. behold, thus saith the lord, even alpha and omega, the beginning and the end, even he who was crucified for the sins of the world. 2. behold, verily, verily, i say unto you, my servant, newel knight, you shall stand fast in the office wherewith i have appointed you; 3. and if your brethren desire to escape their enemies, let them repent of all their sins, and become truly humble before me and contrite; 4. and as the covenant which they made unto me has been broken, even so it has become void and of none effect; 5. and wo to him by whom this offense cometh, for it had been better for him that he had been drowned in the depth of the sea; 6. but blessed are they who have kept the covenant and observed the commandment, for they shall obtain mercy. 7. wherefore, go to now and flee the land, lest your enemies come upon you; and take your journey, and appoint whom you will to be your leader, and to pay monies for you. [9] 8. and thus you shall take your journey into the regions westward, unto the land of missouri, unto the borders of the lamanites. 9. and after you have done journeying, behold, i say unto you, seek ye a living like unto men, until i prepare a place for you, 10. and again, be patient in tribulation until i come; and, behold, i came quickly, and my reward is with me, and they who have sought me early shall find rest to their souls. even so. amen. the elders now began to go to the western country, two and two, according to the word of the lord. [sidenote: report of oliver cowdery on conditions in western missouri.] from parley p. pratt, who during the spring had returned from his mission of last fall, we had verbal {182} information; and from letters from the still remaining elders we had written intelligence; and as the mission to western missouri and the gathering of the saints to that place was the most important subject which then engrossed the attention of the church, i will here insert the copy of a letter, received about this time from that section, dated at kaw township, missouri, may 7, 1831. _our dearly beloved brethren:_--i have nothing particular to write as concerning the lamanites; because of a short journey which i have just returned from, and in consequence of which i have not written to you since the 16th of last month. brother ziba peterson and myself went into the county east, which is lafayette, about forty miles; and, in the name of jesus, we called on the people to repent, many of whom are, i believe, earnestly searching for truth, and if sincerely, i pray they may find that precious treasure, for it seems to be wholly fallen in the streets, and equity cannot enter. the letter we received from you, informed us that the opposition was great against you. now, our beloved brethren, we verily believe that we also can rejoice that we are counted worthy to suffer shame for his name; for almost the whole country, consisting of universalists, atheists, deists, presbyterians, methodists, baptists, and other professed christians, priests and people; with all the devils from the infernal pit are united, and foaming out their own shame [against us]. god forbid that i should bring a railing accusation against them, for vengeance belongeth to him who is able to repay; and herein, brethren, we confide. i am lately informed of another tribe of lamanites, who have abundance of flocks of the best kinds of sheep and cattle; and they manufacture blankets of a superior quality. the tribe is very numerous; they live three hundred miles west of santa fe, and are called navashoes. [10] why i mention this tribe is because i feel under obligations to communicate to my brethren any information concerning the lamanites that i meet with in my labors and travels, believing, as i do, that much is expected from me in the cause of our lord; and doubting not that i am daily remembered before the throne of the most high by all my brethren, as well by those who have not seen my face in the flesh as by those who have. we begin to expect our brother parley p. pratt soon; we have heard from him only when he was at st. louis. we are all well, bless the lord; {183} and preach the gospel we will, if earth and hell oppose our way--for we dwell in the midst of scorpions--and in jesus we trust. grace be with you all. amen. oliver cowdery. p. s.--i beseech brother whitney to remember and write, and direct to me, independence, jackson county, missouri. [11] {184} about the middle of june, while we were preparing for our journey to missouri, william w. phelps and {185} his family arrived among us--"to do the will of the lord," he said: so i inquired of the lord concerning him and received the following: _revelation given june, 1831._ [12] 1. behold, thus saith the lord unto you, my servant william, yea, even the lord of the whole earth, thou art called and chosen, and after thou hast been baptized by water, which, if you do with an eye single to my glory, you shall have a remission of your sins and a reception of the holy spirit by the laying on of hands; 2. and then thou shalt be ordained by the hand of my servant joseph smith, jun., to be an elder unto this church, to preach repentance and remission of sins by way of baptism in the name of jesus christ the son of the living god; 3. and on whomsoever you shall lay your hands, if they are contrite before me, you shall have power to give the holy spirit. 4. and again, you shall be ordained to assist my servant oliver cowdery to do the work of printing, and of selecting, and writing books for schools in this church, that little children also may receive instruction before me as is pleasing unto me. {186} 5. and again, verily i say unto you, for this cause ye shall take your journey with my servants joseph smith, jun., and sidney rigdon, that you may be planted in the land of your inheritance to do this work. 6. and again, let my servant joseph coe also take his journey with them. the residue shall be made known hereafter, even as i will. amen. [13] [sidenote: marsh and thayre separated as missionary companions.] soon after i received the foregoing, elder thomas b. marsh came to inquire what he should do; as elder ezra thayre, his yoke-fellow in the ministry, could not get ready to start on his mission as soon as he (marsh) would; and i inquired of the lord, and received the following: _revelation, given at kirtland, 1831._ [14] 1. hearken, o ye people who profess my name, saith the lord your god, for behold, mine anger is kindled against the rebellious, and they shall know mine arm and mine indignation, in the day of visitation and of wrath upon the nations. 2. and he that will not take up his cross and follow me, and keep my commandments, the same shall not be saved. 3. behold, i, the lord, command, and he that will not obey, shall be cut off in mine own due time, after i have commanded, and the commandment is broken; 4. wherefore i, the lord, command and revoke, as it seemeth me good; and all this to be answered upon the heads of the rebellious, saith the lord. 5. wherefore, i revoke the commandment which was given unto my servants thomas b. marsh and ezra thayre, and give a new commandment unto my servant thomas, that he shall take up his journey, speedily to the land of missouri, and my servant selah j. griffin shall also go with him. 6. for behold, i revoke the commandment which was given unto my servants selah j. griffin and newel knight, in consequence of the stiffneckedness of my people which are in thompson, and their rebellions; {187} 7. wherefore, let my servant newel knight remain with them, and as many as will go may go, that are contrite before me, and be led by him to the land which i have appointed. 8. and again, verily i say unto you, that my servant ezra thayre must repent of his pride, and of his selfishness, and obey the former commandment which i have given him concerning the place upon which he lives. 9. and if he will do this, as there shall be no divisions made upon the land, he shall be appointed still to go to the land of missouri; 10. otherwise he shall receive the money which he has paid; and shall leave the place, and shall be cut off out of my church, saith the lord god of hosts; 11. and though the heaven and the earth pass away, these words shall not pass away, but shall be fulfilled. 12. and if my servant joseph smith, jun., must needs pay the money, behold, i, the lord, will pay it unto him again in the land of missouri, that those of whom he shall receive may be rewarded again according to that which they do; 13. for according to that which they do, they shall receive, even in lands for their inheritance. 14. behold, thus saith the lord unto my people, you have many things to do and to repent of; for behold, your sins have come up unto me, and are not pardoned, because you seek to counsel in your own ways. 15. and your hearts are not satisfied. and ye obey not the truth, but have pleasure in unrighteousness. 16. wo unto you rich men, that will not give your substance to the poor, for your riches will canker your souls; and this shall be your lamentation in the day of visitation, and of judgment, and of indignation: the harvest is past, the summer is ended, and my soul is not saved! 17. wo unto you poor men, whose hearts are not broken, whose spirits are not contrite, and whose bellies are not satisfied, and whose hands are not stayed from laying hold upon other men's goods, whose eyes are full of greediness, and who will not labor with your own hands! 18. but blessed are the poor who are pure in heart, whose hearts are broken, and whose spirits are contrite, for they shall see the kingdom of god coming in power and great glory unto their deliverance; for the fatness of the earth shall be theirs. 19. for behold, the lord shall come, and his recompense shall be with him, and he shall reward every man, and the poor shall rejoice; 20. and their generations shall inherit the earth from generation to {188} generation, for ever and ever. and now i make an end of speaking unto you. even so. amen. [15] [sidenote: the departure of the prophet and company for missouri.] on the 19th of june, in company with sidney rigdon, martin harris, edward partridge, william w. phelps, joseph coe, algernon s. gilbert and his wife, i started from kirtland, ohio, for the land of missouri, agreeable to the commandment before received, wherein it was promised that if we were faithful, the land of our inheritance, even the place for the city of the new jerusalem, should be revealed. we went by wagon, canal boats, and stages to cincinnati, where i had an interview with the rev. walter scott, one of the founders of the campbellites, or newlight church. [16] before the close of our interview, he manifested one of the bitterest spirits against the doctrine of the new testament (that "these signs shall follow them that believe," as recorded in mark the 16th chapter,) that i ever witnessed among men. we left cincinnati in a steamer, and landed at louisville, kentucky, where we were detained three days in waiting for a steamer to convey us to st. louis. at st. louis, myself, brothers harris, phelps, partridge and coe, went by land on foot to independence, jackson county, missouri, where we arrived about the middle of july, and the rest of the company came by water a few days later. [sidenote: treatment by the way.] notwithstanding the corruptions and abominations of the times, and the evil spirit manifested towards us on account of our belief in the book of mormon, at many places and among various persons, yet the lord continued his watchful care and {189} loving kindness to us day by day; and we made it a rule wherever there was an opportunity, to read a chapter in the bible, and pray; and these seasons of worship gave us great consolation. [sidenote: arrival in missouri. reflections on state of society in missouri. questions and the answer by revelation.] the meeting of our brethren, who had long awaited our arrival, was a glorious one, and moistened with many tears. it seemed good and pleasant for brethren to meet together in unity. but our reflections were many, coming as we had from a highly cultivated state of society in the east, and standing now upon the confines or western limits of the united states, and looking into the vast wilderness of those that sat in darkness; how natural it was to observe the degradation, leanness of intellect, ferocity, and jealousy of a people that were nearly a century behind the times, and to feel for those who roamed about without the benefit of civilization, refinement, or religion; yea, and exclaim in the language of the prophets: "when will the wilderness blossom as the rose? when will zion be built up in her glory, and where will thy temple stand, unto which all nations shall come in the last days?" our anxiety was soon relieved by receiving the following: _revelation, given in zion, july, 1831._ [17] 1. hearken, o ye elders of my church, saith the lord your god, who have assembled yourselves together, according to my commandments, in this land, which is the land of missouri, which is the land which i have appointed and consecrated for the gathering of the saints: 2. wherefore, this is the land of promise, and the place for the city of zion. 3. and thus saith the lord your god, if you will receive wisdom here is wisdom. behold, the place which is now called independence is the center place; and the spot for the temple is lying westward, upon a lot which is not far from the court house. 4. wherefore it is wisdom that the land should be purchased by the saints; and also every tract lying westward even unto the line running directly between jew and gentile. {190} 5. and also every tract bordering by the prairies, inasmuch as my disciples are enabled to buy lands. behold, this is wisdom, that they may obtain it for an everlasting inheritance. 6. and let my servant sidney gilbert stand in the office to which i have appointed him, to receive monies, to be an agent unto the church, to buy land in all the regions round about, inasmuch as can be done in righteousness, and as wisdom shall direct. 7. and let my servant edward partridge, stand in the office to which i have appointed him, and divide unto the saints their inheritance, even as i have commanded; and also those whom he has appointed to assist him. 8. and again, verily i say unto you, let my servant sidney gilbert plant himself in this place, and establish a store, that he may sell goods without fraud, that he may obtain money to buy lands for the good of the saints, and that he may obtain whatsoever things the disciples may need to plant them in their inheritance. 9. and also let my servant sidney gilbert obtain a license--(behold here is wisdom, and whoso readeth let him understand)--that he may send goods also unto the people, even by whom he will, as clerks employed in his service. 10. and thus provide for my saints, that my gospel may be preached unto those who sit in darkness, and in the region and shadow of death. 11. and again, verily i say unto you, let my servant william w. phelps be planted in this place, and be established as a printer unto the church; 12. and lo, if the world receive his writings--(behold here is wisdom)--let him obtain whatsoever he can obtain in righteousness, for the good of the saints. 13. and let my servant oliver cowdery assist him, even as i have commanded, in whatsoever place i shall appoint unto him, to copy, and to correct, and select, that all things may be right before me, as it shall be proved by the spirit through him. 14. and thus let those of whom i have spoken be planted in the land of zion, as speedily as can be, with their families, to do those things even as i have spoken. 15. and now concerning the gathering: let the bishop and the agent make preparations for those families which have been commanded to come to this land, as soon as possible, and plant them in their inheritance. 16. and unto the residue of both elders and members further directions shall be given hereafter. even so. amen. [sidenote: the first sabbath in zion.] the first sabbath after our arrival in jackson county, brother w. w. phelps preached to a western audience over the boundary of the united states, wherein were present specimens of all the families {191} of the earth; shem, ham and japheth; several of the lamanites or indians--representative of shem; quite a respectable number of negroes--descendants of ham; and the balance was made up of citizens of the surrounding country, and fully represented themselves as pioneers of the west. at this meeting two were baptized, who had previously believed in the fullness of the gospel. [sidenote: arrival of the colesville branch.] during this week the colesville branch, referred to in the latter part of the last revelation, [18] and sidney rigdon, sidney gilbert and wife and elders morley and booth, arrived. i received the following: _revelation, given in zion, august, 1831._ [19] 1. hearken, o ye elders of my church, and give ear to my word, and learn of me what i will concerning you, and also concerning this land unto which i have sent you: 2. for verily i say unto you, blessed is he that keepeth my commandments, whether in life or in death; and he that is faithful in tribulation, the reward of the same is greater in the kingdom of heaven. 3. ye cannot behold with your natural eyes, for the present time, the design of your god concerning those things which shall come hereafter, and the glory which shall follow after much tribulation. 4. for after much tribulation cometh the blessings. wherefore the day cometh that ye shall be crowned with much glory; the hour is not yet, but is nigh at hand. 5. remember this, which i tell you before, that you may lay it to heart, and receive that which is to follow. 6. behold, verily i say unto you, for this cause i have sent you that you might be obedient, and that your hearts might be prepared to bear testimony of the things which are to come; 7. and also that you might be honored of laying the foundation, and of bearing record of the land upon which the zion of god shall stand; 8. and also that a feast of fat things might be prepared for the poor; yea, a feast of fat things, of wine on the lees well refined, that the earth may know that the mouths of the prophets shall not fail; 9. yea a supper of the house of the lord, well prepared, unto which all nations shall be invited. 10. firstly, the rich and the learned, the wise and the noble; {192} 11. and after that cometh the day of my power: then shall the poor, the lame, and the blind, and the deaf, come in unto the marriage of the lamb, and partake of the supper of the lord, prepared for the great day to come. 12. behold, i, the lord, have spoken it. 13. and that the testimony might go forth from zion, yea, from the mouth of the city of the heritage of god: 14. yea, for this cause i have sent you hither, and have selected my servant edward partridge, and have appointed unto him his mission in this land; 15. but if he repent not of his sins, which are unbelief and blindness of heart, let him take heed lest he fall. 16. behold his mission is given unto him, and it shall not be given again. 17. and whoso standeth in this mission is appointed to be a judge in israel, like as it was in ancient days, to divide the lands of the heritage of god unto his children; 18. and to judge his people by the testimony of the just, and by the assistance of his counselors, according to the laws of the kingdom which are given by the prophets of god; 19. for verily i say unto you, my law shall be kept on this land. 20. let no man think he is ruler, but let god rule him that judgeth, according to the counsel of his own will; or, in other words, him that counseleth or sitteth upon the judgment seat. 21. let no man break the laws of the land, for he that keepeth the laws of god hath no need to break the laws of the land: 22. wherefore be subject to the powers that be, until he reigns whose right it is to reign, and subdues all enemies under his feet. 23. behold, the laws which ye have received from my hand are the laws of the church, and in this light ye shall hold them forth. behold, here is wisdom. 24. and now as i spake concerning my servant edward partridge, this land is the land of his residence, and those whom he has appointed for his counselors. and also the land of the residence of him whom i have appointed to keep my store-house; 25. wherefore let them bring their families to this land, as they shall counsel between themselves and me. 26. for behold, it is not meet that i should command in all things, for he that is compelled in all things, the same is a slothful and not a wise servant; wherefore he receiveth no reward. 27. verily i say, men should be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness; {193} 28. for the power is in them, wherein they are agents unto themselves. and inasmuch as men do good they shall in nowise lose their reward. 29. but he that doeth not anything until he is commanded, and receiveth a commandment with doubtful heart, and keepeth it with slothfulness, the same is damned. 30. who am i that made man, saith the lord, that will hold him guiltless that obeys not my commandments? 31. who am i, saith the lord, that have promised and have not fulfilled? 32. i command and men obey not, i revoke and they receive not the blessing; 33. then they say in their hearts, this is not the work of the lord, for his promises are not fulfilled. but wo unto such, for their reward lurketh beneath, and not above. 34. and now i give unto you further directions concerning this land. 35. it is wisdom in me that my servant martin harris should be an example unto the church, in laying his monies before the bishop of the church. 36. and also, this is a law unto every man that cometh unto this land to receive an inheritance; and he shall do with his monies according as the law directs. 37. and it is wisdom also, that there should be lands purchased in independence, for the place of the store-house, and also for the house of the printing. 38. and other directions concerning my servant martin harris shall be given him of the spirit, that he may receive his inheritance as seemeth him good. 39. and let him repent of his sins, for he seeketh the praise of the world. 40. and also let my servant william w. phelps stand in the office which i have appointed him, and receive his inheritance in the land; 41. and also he hath need to repent, for i, the lord, am not well pleased with him, for he seeketh to excel, and he is not sufficiently meek before me. 42. behold, he who has repented of his sins, the same is forgiven, and i, the lord, remember them no more. 43. by this ye may know if a man repenteth of his sins. behold he will confess them and forsake them. 44. and now, verily, i say concerning the residue of the elders of my church, the time has not yet come, for many years, for them to receive their inheritance in this land--except they desire it through the prayer of faith--only as it shall be appointed unto them of the lord. {194} 45. for, behold, they shall push the people together from the ends of the earth; 46. wherefore, assemble yourselves together; and they who are not appointed to stay in this land, let them preach the gospel in the regions round about, and after that let them return to their homes. 47. let them preach by the way, and bear testimony of the truth in all places, and call upon the rich, the high and the low, and the poor to repent; 48. and let them build up churches, inasmuch as the inhabitants of the earth will repent. 49. and let there be an agent appointed by the voice of the church, unto the church in ohio, to receive monies to purchase lands in zion. 50. and i give unto my servant, sidney rigdon, a commandment that he shall write a description of the land of zion, and a statement of the will of god, as it shall be made known by the spirit unto him; 51. and an epistle and subscription, to be presented unto all the churches to obtain monies, to be put into the hands of the bishop, of himself or the agent, as seemeth him good or as he shall direct, to purchase lands for an inheritance for the children of god. 52. for, behold, verily i say unto you, the lord willeth that the disciples, and the children of men should open their hearts, even to purchase this whole region of country, as soon as the time will permit. 53. behold, here is wisdom. let them do this lest they receive none inheritance, save it be by the shedding of blood. 54. and again, inasmuch as there is land obtained, let there be workmen sent forth of all kinds unto this land, to labor for the saints of god. 55. let all these things be done in order; and let the privileges of the lands be made known from time to time, by the bishop or the agent of the church; 56. and let the work of the gathering be not in haste, nor by flight, but let it be done as it shall be counseled by the elders of the church at the conferences, according to the knowledge which they receive from time to time. 57. and let my servant sidney rigdon consecrate and dedicate this land, and the spot for the temple unto the lord. 58. and let a conference meeting be called, and after that let my servants sidney rigdon and joseph smith, jun., return, and also oliver cowdery with them, to accomplish the residue of the work which i have appointed unto them in their own land, and the residue as shall be ruled by the conferences. 59. and let no man return from this land, except he bear record by the way of that which he knows and most assuredly believes. {195} 60. let that which has been bestowed upon ziba peterson be taken from him; and let him stand as a member in this church, and labor his own hands, with the brethren until he is sufficiently chastened for all his sins, for he confesseth them not, and he thinketh to hide them. 61. let the residue of the elders of this church, who are coming to this land, some of whom are exceedingly blessed even above measure, also hold a conference upon this land. 62. and let my servant edward partridge direct the conference which shall be held by them. 63. and let them also return, preaching the gospel by the way, bearing record of the things which are revealed unto them; 64. for, verily, the sound must go forth from this place into all the world, and unto the utmost parts of the earth--the gospel must be preached unto every creature, with signs following them that believe. 65. and behold the son of man cometh. amen. footnotes 1. this date in the prophet's narrative is given the 6th of june, but the minutes of the conference in the _far west record_ are dated "june 3rd." in john whitmer's _history of the church_ it is written: "june 3rd 1831, a general conference was called, and a blessing promised if the elders were faithful and humble before him [i. e. the lord]. therefore the elders assembled from the east and from the west, from the north and the south, and also many members." (p. 21.) whitmer, however, speaks of the conference as continuing several days (p. 22); and then under date of "the 6th of june" states that the revelation was given which joseph, the prophet, in the text of his _history_ above, speaks of as having been given the day following the close of the conference. the 3rd of june, 1831, fell upon friday, so that the great probability is that this important conference commenced on friday and continued through saturday and sunday; and then before the elders dispersed on monday, the 6th, the revelation alluded to by the prophet, was given. previous conferences of a general character usually occupied three days, see p. 118, and hence it is likely that this one did. 2. the manner in which the man of sin was revealed and the authority of the melchizedek priesthood manifested, is related by john whitmer, in his _history of the church_ (ch. 7). after giving the names of those who were ordained high priests the day on which the two powers were manifested, he says: "joseph smith, jun., prophesied the day previous that the man of sin would be revealed. while the lord poured out his spirit upon his servants, the devil took a notion to make known his power. he bound harvey whitlock and john murdock so that they could not speak, and others were affected but the lord showed to joseph, the seer, the design of the thing; he commanded the devil in the name of christ, and he departed, to our joy and comfort." parley p. pratt also alludes to this subject in his _autobiography:_ "in this conference much instruction was given by president smith, who spoke in great power, as he was moved upon by the holy ghost; and the spirit of power and of testimony rested down upon the elders in a marvelous manner. here also were some strange manifestations of false spirits, which were immediately rebuked." (p. 72.) 3. a misapprehension has arisen in the minds of some respecting the statement--"the authority of the melchizedek priesthood was manifested and conferred for the first time upon several of the elders." it has been supposed that this passage meant that the higher or melchizedek priesthood was now for the first time conferred upon men in this dispensation. this of course is an error, since even before the church was organized, the apostleship, the highest authority in the melchizedek priesthood, was conferred upon joseph smith and oliver cowdery, and very probably upon david whitmer also (see pp. 40-42, note.) the prophet does not mean that the melchizedek priesthood was given for the first time in the church. it was at this conference, however, that the special office of high priest was for the first time conferred upon men in this dispensation, except in so far as apostles are also high priests (doctrine and covenants, sec. 84:63); and of course as there were men who had been ordained to the apostleship before this conference of june, 1831, in that manner there had been high priests in the church, but not otherwise. 4. in addition to the spiritual manifestations already mentioned as having occurred at this conference of june 3rd-6th, it should be said that, according to john whitmer's _history of the church_ (ch. 5): "the spirit of the lord fell upon joseph in an unusual manner, and he prophesied that john the revelator was then among the ten tribes of israel who had been led away by salmanasser, king of assyria, to prepare them for their return from their long dispersion, to again possess the land of their fathers. he prophesied many more things that i have not written. after he had prophesied he laid his hands upon lyman wight and ordained him to the high priesthood [i. e. ordained him a high priest], after the holy order of god. and the spirit fell upon lyman, and he prophesied concerning the coming of christ. he said that there were some in the congregation that should live until the savior should descend from heaven with a shout, with all the holy angels with him. he said the coming of the savior should be like the sun rising in the east, and will cover the whole earth. so with the coming of the son of man; yea, he will appear in his brightness and consume all [the wicked] before him; and the hills will be laid low, and the valleys be exalted, and the crooked be made straight, and the rough smooth. and some of my brethren shall suffer martyrdom for the sake of the religion of jesus christ, and seal their testimony of jesus christ, and seal their testimony of jesus with their blood. he saw the heavens opened and the son of man sitting on the right hand of the father, making intercession for his brethren, the saints. he said that god would work a work in these last days that tongue cannot express and the mind is not capable to conceive. the glory of the lord shone around." "the congregation at this conference number two thousand souls."--cannon's _life of joseph smith the prophet_, p. 113. this was the fourth general conference of the church, the others were held on the 9th of june, 1830; the 26th of september, 1830; and the 2nd of january, 1831, respectively; and all at fayette, seneca county, new york. 5. doctrine and covenants, sec. 52. 6. doctrine and covenants, sec. 53. 7. it is difficult to determine with exactness in what the transgressions of the saints at thompson consisted; but it is evident that selfishness and rebellion were at the bottom of their trouble, and that leman copley and ezra thayre were immediately concerned in it. the saints comprising the colesville branch, when they arrived at the gathering place, in ohio, were advised to remain together and were settled at thompson, a place in the vicinity of kirtland. on their arrival bishop edward partridge urged the prophet joseph to inquire of the lord concerning the manner of settling them, and providing for them. whereupon the prophet inquired of the lord and received the revelation found on page 173. it will be seen from that revelation that the saints of the colesville branch were to be organized under the law of consecration and stewardship. that is, in brief, the saints were to make a consecration of whatsoever things they possessed unto the bishop, and then each man receive from the bishop a stewardship. every man was to be equal in his stewardship, according to his family, his circumstances, and his needs. for details in the matter the reader is referred to the revelation itself. it is evident that some of the brethren already living at thompson, had agreed to enter into the law of consecration and stewardship with the saints from colesville; and that afterwards they broke this covenant. among these were leman copley and ezra thayre. "a man by the name of copley," says newel knight in his journal, "had a considerable tract of land there [in thompson] which he offered to let the saints occupy. consequently a contract was agreed upon, and we commenced work in good faith. but in a short time copley broke the engagement, and i went to kirtland to see brother joseph," etc. ("scraps of biography," in which is published newel knight's journal, ch. vi.) of this matter, john whitmer, then the church historian, writes: "at this time [the early part of june] the church at thompson, ohio, was involved in difficulty because of the rebellion of leman copley, who would not do as he had previously agreed, which thing confused the whole church, and finally the lord spake through joseph the prophet, saying:" he then quotes the revelation to newel knight given in the text above.--(john whitmer's history of the church chap. viii). for ezra thayre's part in the proceedings at thompson, see the revelation given to thomas b. marsh, pp. 186, 187. 8. doctrine and covenants, sec. 54. 9. "the church at thompson," says john whitmer, "made all possible haste to leave for missouri, and left, and none of their enemies harmed them."--john whitmer's _history of the church_, chap. 8. newel knight was appointed the leader of this company, which was made up of the colesville branch, and under his leadership they made the entire journey from thompson to missouri. 10. it was doubtless the navajo indians, whose reservation is now located in northeastern arizona of whom oliver heard. 11. the mission to the lamanites--as the "mission to the lamanites" is a very prominent event in early church history, it is proper that the labors of the brethren engaged in at should be spoken of more fully than appears anywhere in the prophet's narrative, and at this point, following the letter of oliver cowdery, seems as appropriate a place as will be found to speak of it. it has already been said that the brethren of the mission called upon the cattaraugus tribe, near buffalo, new york, (p. 120 note). after leaving kirtland, on their journey westward, they visited the wyandot tribe of indians near sandusky, ohio, with whom they spent several days. "we were well received," writes elder parley p. pratt, "and had an opportunity of laying before them the record of their forefathers, which we did. they rejoiced in the tidings, bid us godspeed, and desired us to write to them in relation to our success among the tribes further west, who had already removed to the indian territory, where these expected soon to go."--_aut_. p. p. pratt, p. 54. on arriving at independence two of the company secured employment, while the other three crossed the frontier and began their labors among the indians. they visited the shawnees, spending one night with them, and the next day crossed the kansas river and began their labors among the delawares. they sought an interview with the chief of the delawares, known among the whites as chief anderson. he was the grand sachem of ten nations or tribes, and consequently possessed of large influence. he had always opposed the introduction of missionaries among his people, and therefore did not at first extend a very hearty welcome to the brethren. however, through an interpreter, the brethren made known their errand and explained to him the book of mormon and the information it contained for his people. they asked to be heard before a full council of his nation, a proposition which the chief took under consideration until the next day. next morning the conversation with the delaware chief was renewed, but he was not inclined at first to call the council. but as he began to understand better the nature of the book of mormon, he changed his mind and asked the brethren to suspend their conversation until the council could be assembled. a runner was dispatched to the tribes, and in about an hour forty leading men were assembled and seated in grave silence to hear the message concerning the book of their forefathers. at the request of the chief oliver cowdery in substance delivered the following address: oliver cowdery's speech to the delawares. "aged chief, and venerable council of the delaware nation: we are glad of this opportunity to address you as our red brethren and friends. we have traveled a long from towards the rising sun to bring you glad news; we have traveled the wilderness, crossed the deep and wide rivers, and waded in the deep snows, and in the face of the storms of winter, to communicate to you great knowledge which has lately come to oar ears and hearts and which will do the red man good as well as the pale face. "once the red men were many; they occupied the country from sea to sea--from the rising to the setting sun; the whole land was theirs; the great spirit gave it to them, and no pale faces dwelt among them. but now they are few in numbers; their possessions are small, and the pale faces are many. "thousands of moons ago, when the red men's forefathers dwelt in peace and possessed this whole land, the great spirit talked with them, and revealed his law and his will, and much knowledge to their wise men and prophets. this they wrote in a book, together with their history and the things which should befall their children in the latter days. "this book was written on plates of gold and handed down from father to son for many ages and generations. "it was then that the people prospered and were strong and mighty; they cultivated the earth, built buildings and cities and abounded in all good things, as the pale faces now do. "but they became wicked; they killed one another and shed much blood; they killed their prophets and wise men, and sought to destroy the book. the great spirit became angry and would speak to them no more; they had no more good and wise dreams; no more visions, no more angels sent among them by the great spirit; and the lord commanded mormon and moroni, their last wise men and prophets to hide the book in the earth, that it might be preserved in safety and be found and made known in the latter-day to the pale faces who should possess the land, that they might again make it known to the red men, in order to restore them to the knowledge of the will of the great spirit and to his favor. and if the red men would then receive this book and learn the things written in it and do according thereunto, they should be restored to all their rights and privileges; should cease to fight and kill one another; should become one people; cultivate the earth in peace, in common with the pale faces who were willing to believe and obey the same book and be good men and live in peace. "then should the red men become great and have plenty to eat and good clothes to wear, and should be in favor with the great spirit and be his children, while he would be their great father and talk with them, and raise up prophets and wise and good men among them again who should teach them many things. "this book, which contained these things, was hid in the earth by moroni, in a hill called by him cumorah, which hill is now in the state of new york, near the village of palmyra, in ontario county. "in that neighborhood there lived a young man named joseph smith, who prayed to the great spirit much, in order that he might know the truth, and the great spirit sent an angel to him and told him where this book was hid by moroni, and commanded him to go and get it. he accordingly went to the place and dug in the earth and found the book written on golden plates. "but it was written in the language of the forefathers of the red men; therefore this young man, being a pale face, could not understand it; but the angel told him and showed him and gave him knowledge of the language and how to interpret the book. so he interpreted it into the language of the pale faces, and wrote it on paper and caused it to be printed, and published thousands of copies of it among them, and then sent us to the red men to bring some copies of it to them, and to tell them this news. so we have now come from him, and here is a copy of the book, which we now present to our red friend, the chief of the delawares, which we hope he will cause to be read and known among his tribe; it will do them good." we then presented him with a book of mormon. there was a pause in the council and some conversation in their own language, after which the chief made the following reply; the chief's reply. "we feel truly thankful to our white friends who have come so far and been at such pains to tell us good news, and especially this new news concerning the book of our forefathers; it makes us glad in here,"--placing his hand on his heart. "it is now winter; we are new settlers in this place; the snow is deep; our cattle and horses are dying; our wigwams are poor; we have much to do in the spring--to build houses and fence and make farms; but we will build a council house and meet together, and you shall read to us and teach us more concerning the book of our fathers and the will of the great spirit." elder parley p. pratt in his report of the matter adds: "we continued for several days to instruct the old chief and many of his tribe. the interest became more and more intense on their part, from day to day, until at length nearly the whole tribe began to feel a spirit of inquiry and excitement on the subject. we found several among them who could read, and to them we gave copies of the book, explaining to them that it was the book of their forefathers. some began to rejoice exceedingly and took great pains to tell the news to others in their own language. the excitement now reached the frontier settlements in missouri, and stirred up the jealousy and envy of the indian agents and sectarian missionaries to that degree that we were soon ordered out of the indian country as disturbers of the peace, and even threatened with the military in case of non-compliance. we accordingly departed from the indian country and came over the line, and commenced laboring in jackson county, missouri, among the whites. we were well received and listened to by many, and some were baptized and added to the church." "thus ended our first indian mission, in which we had preached the gospel in its fulness and distributed the record of their forefathers among three tribes, viz.: the cattaraugus indians, near buffalo, n. y.; the wyandots, of ohio; and the delawares, west of missouri."--aut. p. p. pratt, pp. 56-61. 12. doctrine and covenants, sec. lv. 13. william wine phelps, spoken of in the foregoing revelation, was born at hanover, morris county, new jersey, february 17th, 1792. he was therefore in his fortieth year when he came to the church at kirtland, to cast in his lot with the saints. it appears that before making his appearance at kirtland, he had resided chiefly in the state of new york; and had been somewhat active in politics. he had been the editor of a partisan newspaper; and had aspired to be the candidate for the office of lieutenant-governor of new york. on the 28th of april, 1815, he married sally waterman, at smyrna, chenango county, new york. 14. doctrine and covenants, sec. 56. 15. the phrase in the ninth verse of the foregoing revelation, "_as there shall be no divisions made upon the land_," undoubtedly has reference to the land upon which ezra thayre was living at thompson, and which he had covenanted, under some arrangement for compensation, to grant to the church, and which contract he attempted, at least, to repudiate. 16. reference is made to both mr. alexander campbell and mr. scott, and the founding of the "campbellite" or "disciples" sect in the biographical sketch of sidney rigdon; as also rigdon's connection with that movement.--see pp. 120, 121. 17. doctrine and covenants, sec. 57. 18. verse fifteen. 19. doctrine and covenants, sec. 58. {196} chapter xvi. the founding of zion. [sidenote: the first act in the founding of zion.] on the second day of august, i assisted the colesville branch of the church [1] to lay the first log, for a house, as a foundation of zion in kaw township, twelve miles west of independence. the log was carried and placed by twelve men, in honor of the twelve tribes of israel. at the same time, through prayer, the land of zion was consecrated and dedicated by elder sidney rigdon for the gathering of the saints. [2] it was a season of joy to those present, and afforded a glimpse of the future, which time will yet unfold to the satisfaction of the faithful. {197} [sidenote: description of the land of zion.] as we had received a commandment for elder rigdon to write a description of the land of zion, we sought for all the information necessary to accomplish so desirable an object. the country is unlike the timbered states of the east. as far as the eye can reach the beautiful rolling prairies lie spread out like a sea of meadows; and are decorated with a growth of flowers so gorgeous and grand as to exceed description; and nothing is more fruitful, or a richer stockholder in the blooming prairie than the honey bee. only on the water courses is timber to be found. there in strips from one to three miles in width, and following faithfully the meanderings of the streams, it grows in luxuriant forests. the forests are a mixture of oak, hickory, black walnut, elm, ash, cherry, honey locust, mulberry, coffee bean, hackberry, boxelder, and bass wood; with the addition of cottonwood, butterwood, pecan, and soft and hard maple upon the bottoms. the shrubbery is beautiful, and consists in part of plums, grapes, crab apple, and persimmons. [sidenote: agricultural products. animals, domestic and wild.] the soil is rich and fertile; from three to ten feet deep, and generally composed of a rich black mold, intermingled with clay and sand. it yields in abundance, wheat, corn, sweet potatoes, cotton and many other common agricultural products. horses, cattle and hogs, though of an inferior breed, are tolerably plentiful and seem nearly to raise themselves by grazing in the vast prairie range in summer, and feeding upon the bottoms in winter. the wild game is less plentiful of course where man has commenced the cultivation of the soil, than in the wild prairies. buffalo, elk, deer, bear, wolves, beaver and many smaller animals here roam at pleasure. turkeys, geese, swans, ducks, yea a variety of the feathered tribe, are among the rich abundance that graces the delightful regions of this goodly land--the heritage of the children of god. {198} [sidenote: the climate.] the season is mild and delightful nearly three quarters of the year, and as the land of zion, situated at about equal distances from the atlantic and pacific oceans, as well as from the alleghany and rocky mountains, in the thirty-ninth degree of north latitude, and between the sixteenth and seventeenth degrees of west longitude, [3] it bids fair--when the curse is taken from the land--to become one of the most blessed places on the globe. the winters are milder than the atlantic states of the same parallel of latitude, and the weather is more agreeable; so that were the virtues of the inhabitants only equal to the blessings of the lord which he permits to crown the industry of those inhabitants, there would be a measure of the good things of life for the benefit of the saints, full, pressed down, and running over even an hundred-fold. the disadvantages here, as in all new countries, are self-evident--lack of mills and schools; together with the natural privations and inconveniences which the hand of industry, the refinement of society, and the polish of science, overcome. [sidenote: the future glory of zion.] but all these impediments vanish when it is recollected what the prophets have said concerning zion in the last days; how the glory of lebanon is to come upon her; the fir tree, the pine tree, and the box tree together, to beautify the place of his sanctuary, that he may make the place of his feet glorious. where for brass, he will bring gold; and for iron, he will bring silver; and for wood, brass; and for stones, iron; and where the feast of fat things will be given to the just; yea, when the splendor of the lord is brought to our consideration for the good of his people, the calculations of men and the vain glory of the world vanish, and we exclaim, "out of zion the perfection of beauty, god hath shined." {199} [sidenote: dedication of the temple site.] on the third day of august, i proceeded to dedicate the spot for the temple, a little west of independence, and there were also present sidney rigdon, edward partridge, w. w. phelps, oliver cowdery, martin harris and joseph coe. the 87th psalm was read:- his foundation is in the holy mountains. the lord loveth the gates of zion more than all the dwellings of jacob. glorious things are spoken of thee, o city of god. selah. i will make mention of rahab and babylon to them that know me: behold philistia, and tyre, with ethiopia; this man was born there. and of zion it shall be said, this and that man was born in her: and the highest himself shall establish her. the lord shall count, when he writeth up the people, that this man was born there. selah. as well the singers as the players on instruments shall be there: all my springs are in thee. the scene was solemn and impressive. [sidenote: first conference in zion.] on the 4th i attended the first conference in the land of zion. it was held at the house of brother joshua lewis, in kaw township, in the presence of the colesville branch of the church. the spirit of the lord was there. [sidenote: death of polly knight.] on the 7th, i attended the funeral of sister polly knight, the wife of joseph knight, sen., this was the first death in the church in this land, and i can say, a worthy member sleeps in jesus till the resurrection. [4] i also received the following: {200} _revelation, given in zion, august 7th, 1831._ [5] 1. behold, blessed, saith the lord, are they who have come up unto this land with an eye single to my glory, according to my commandments; 2. for those that live shall inherit the earth, and those that die shall rest from all their labors, and their works shall follow them, and they shall receive a crown in the mansions of my father, which i have prepared for them; 3. yea, blessed are they whose feet stand upon the land of zion, who have obeyed my gospel, for they shall receive for their reward the good things of the earth; and it shall bring forth in its strength; 4. and they shall also be crowned with blessings from above, yea, and with commandments not a few; and with revelations in their time: they that are faithful and diligent before me. 5. wherefore i give unto them a commandment, saying thus: thou shalt love the lord thy god with all thy heart, with all thy might, mind and strength; and in the name of jesus christ thou shalt serve him. 6. thou shalt love thy neighbor as thyself. thou shalt not steal; neither commit adultery, nor kill, nor do anything like unto it. 7. thou shalt thank the lord thy god in all things. 8. thou shalt offer a sacrifice unto the lord thy god in righteousness, even that of a broken heart and a contrite spirit. 9. and that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day; 10. for verily this is a day appointed unto you to rest from your labors, and to pay thy devotions unto the most high; 11. nevertheless thy vows shall be offered up in righteousness on all days and at all times; 12. but remember that on this, the lord's day, thou shalt offer thine oblations; and thy sacraments unto the most high, confessing thy sins unto thy brethren, and before the lord. 13. and on this day thou shalt do none other thing, only let thy food be prepared with singleness of heart, that thy fasting may be perfect, or, in other words, that thy joy may be full. 14. verily, this is fasting and prayer; or in other words, rejoicing and prayer. 15. and inasmuch as ye do these things with thanksgiving, with cheerful hearts and countenances; not with much laughter, for this is sin, but with a glad heart and a cheerful countenance; {201} 16. verily i say, that inasmuch as ye do this, the fulness of the earth is yours: the beasts of the field and the fowls of the air, and that which climbeth upon the trees and walketh upon the earth; 17. yea, and the herb, and the good things which come of the earth, whether for food or for raiment, or for houses, or for barns, or for orchards, or for gardens, or for vineyards; 18. yea, all things which come of the earth, in the season thereof, are made for the benefit and the use of man, both to please the eye and to gladden the heart; 19. yea, for food and for raiment, for taste and for smell, to strengthen the body and to enliven the soul. 20. and it pleaseth god that he hath given all these things unto man; for unto this end were they made to be used with judgment, not to excess, neither by extortion: 21. and in nothing doth man offend god, or against none is his wrath kindled, save those who confess not his hand in all things, and obey not his commandments. 22. behold, this is according to the law and the prophets; wherefore, trouble me no more concerning this matter. 23. but learn that he who doeth the works of righteousness shall receive his reward, even peace in this world, and eternal life in the world to come. 24. i, the lord have spoken it, and the spirit beareth record. amen. [sidenote: directions for the elders.] on the 8th, as there had been some inquiry among the elders what they were to do, i received the following: _revelation, given august, 1831_. [6] 1. behold, thus saith the lord unto the elders of his church, who are to return speedily to the land from whence they came. behold, it pleaseth me, that you have come up hither; 2. but with some i am not well pleased, for they will not open their mouths, but they hide the talent which i have given unto them, because of the fear of man. wo unto such, for mine anger is kindled against them. 3. and it shall come to pass, if they are not more faithful unto me, it shall be taken away, even that which they have; 4. for i, the lord, rule in the heavens above, and among the armies of the earth; and in the day when i shall make up my jewels, all men shall know what it is that bespeaketh the power of god. {202} 5. but verily, i will speak unto you concerning your journey unto the land from whence you came. let there be a craft made, or bought, as seemeth you good, it mattereth not unto me, and take your journey speedily for the place which is called st. louis. 6. and from thence let my servants sidney rigdon, joseph smith, jun., and oliver cowdery, take their journey for cincinnati; 7. and in this place let them lift up their voice and declare my word with loud voices, without wrath or doubting, lifting up holy hands upon them. for i am able to make you holy, and your sins are forgiven you. 8. and let the residue take their journey from st. louis, two by two, and preach the word, not in haste, among the congregations of the wicked, until they return to the churches from whence they came. 9. and all this for the good of the churches; for this intent have i sent them. 10. and let my servant edward partridge impart of the money which i have given him, a portion unto mine elders who are commanded to return; 11. and he that is able, let him return by the way of the agent, and he that is not, of him it is not required. 12. and now i speak of the residue who are to come unto this land. 13. behold, they have been sent to preach my gospel among the congregations of the wicked; wherefore, i give unto them a commandment thus: thou shalt not idle away thy time, neither shalt thou bury thy talent that it may not be known. 14. and after thou hast come up unto the land of zion, and hast proclaimed my word, thou shalt speedily return, proclaiming my word among the congregations of the wicked, not in haste, neither in wrath nor with strife; 15. and shake off the dust of thy feet against those who receive thee not; not in their presence, lest thou provoke them; but in secret, and wash thy feet, as a testimony against them in the day of judgment. 16. behold, this is sufficient for you, and the will of him who hath sent you. 17. and by the mouth of my servant joseph smith, jun., it shall be made known concerning sidney rigdon and oliver cowdery. the residue hereafter. even so. amen. [sidenote: prophet and others depart for kirtland.] on the 9th, in company with ten elders, i left independence landing for kirtland. we started down the river in canoes, and went the first day as far as fort osage, where we had an excellent wild turkey for supper. nothing very important {203} occurred till the third day, when many of the dangers so common upon the western waters, manifested themselves; and after we had encamped upon the bank of the river, at mcilwaine's bend, brother phelps, in open vision by daylight, saw the destroyer in his most horrible power, ride upon the face of the waters; others heard the noise, but saw not the vision. the next morning after prayer, i received the following: _revelation, given august, 1831._ [7] 1. behold, and hearken unto the voice of him who has all power, who is from everlasting to everlasting, even alpha and omega, the beginning and the end. 2. behold, verily thus saith the lord unto you, o ye elders of my church, who are assembled upon this spot, whose sins are now forgiven you, for i, the lord, forgive sins, and am merciful unto those who confess their sins with humble hearts; 3. but verily i say unto you, that it is not needful for this whole company of mine elders to be moving swiftly upon the waters, whilst the inhabitants on either side are perishing in unbelief; 4. nevertheless, i suffered it that ye might bear record; behold, there are many dangers upon the waters, and more especially hereafter; 5. for i, the lord, have decreed in mine anger, many destructions upon the waters; yea, and especially upon these waters; 6. nevertheless, all flesh is in mine hand, and he that is faithful among you shall not perish by the waters. 7. wherefore it is expedient that my servant sidney gilbert and my servant william w. phelps, be in haste upon their errand and mission; 8. nevertheless i would not suffer that ye should part until you were chastened for all your sins, that you might be one, that you might not perish in wickedness; 9. but now, verily i say, it behoveth me that ye should part, wherefore let my servants sidney gilbert and william w. phelps take their former company, and let them take their journey in haste that they may fill their mission, and through faith they shall overcome; 10. and inasmuch as they are faithful they shall be preserved, and i, the lord, will be with them. 11. and let the residue take that which is needful for clothing. {204} 12. let my servant sidney gilbert take that which is not needful with him, as you shall agree. 13. and now, behold, for your good i gave unto you a commandment concerning these things; and i, the lord, will reason with you as with men in days of old. 14. behold, i, the lord, in the beginning blessed the waters, but in the last days, by the mouth of my servant john, i cursed the waters; 15. wherefore, the days will come that no flesh shall be safe upon the waters, 16. and it shall be said in days to come that none is able to go up to the land of zion upon the waters, but he that is upright in heart. 17. and, as i, the lord, in the beginning cursed the land, even so in the last days have i blessed it, in its time, for the use of my saints, that they may partake the fatness thereof. 18. and now i give unto you a commandment that what i say unto one i say unto all, that you shall forewarn your brethren concerning these waters, that they come not in journeying upon them, lest their faith fail and they are caught in snares; 19. i, the lord have decreed, and the destroyer rideth upon the face thereof, and i revoke not the decree; 20. i, the lord, was angry with you yesterday, but today mine anger is turned away. 21. wherefore, let those concerning whom i have spoken, that should take their journey in haste--again i say unto you, let them take their journey in haste. 22. and it mattereth not unto me, after a little, if it so be that they fill their mission, whether they go by water or by land; let this be as it is made known unto them according to their judgments hereafter. 23. and now, concerning my servants sidney rigdon, and joseph smith, jun., and oliver cowdery, let them come not again upon the waters, save it be upon the canal, while journeying unto their homes, or in other words they shall not come upon the waters to journey, save upon the canal. 24. behold, i, the lord, have appointed a way for the journeying of my saints, and behold this is the way--that after they leave the canal, they shall journey by land, inasmuch as they are commanded to journey and go up unto the land of zion; 25. and they shall do like unto the children of israel, pitching their tents by the way. 26. and, behold, this commandment you shall give unto all your brethren; {205} 27. nevertheless, unto whom it is given power to command the waters, unto him it is given by the spirit to know all his ways; 28. wherefore let him do as the spirit of the living god commandeth him, whether upon the land or upon the waters, as it remaineth with me to do hereafter; 29. and unto you it is given the course for the saints, or the way for the saints of the camp of the lord, to journey. 30. and again, verily i say unto you, my servants sidney rigdon, joseph smith, jun., and oliver cowdery, shall not open their mouths in the congregations of the wicked, until they arrive at cincinnati; 31. and in that place they shall lift up their voices unto god against that people; yea unto him whose anger is kindled against their wickedness; a people who are well-nigh ripened for destruction; 32. and from thence let them journey for the congregations of their brethren, for their labors even now, are wanted more abundantly among them than among the congregations of the wicked. 33. and now concerning the residue, let them journey and declare the word among the congregations of the wicked, inasmuch as it is given; 34. and inasmuch as they do this they shall rid their garments, and they shall be spotless before me; 35. and let them journey together, or two by two, as seemeth them good, only let my servant reynolds cahoon, and my servant samuel h. smith, with whom i am well pleased, be not separated until they return to their homes, and this for a wise purpose in me. 36. and now, verily i say unto you, and what i say unto one i say unto all, be of good cheer little children, for i am in your midst, and i have not forsaken you; 37. and inasmuch as you have humbled yourselves before me, the blessings of the kingdom are yours. 38. gird up your loins and be watchful and be sober, looking forth for the coming of the son of man, for he cometh in an hour you think not. 39. pray always that you enter not into temptation, that you may abide the day of his coming, whether in life or in death. even so. amen. [sidenote: a chance meeting of elders.] on the 13th [august] i met several of the elders on their way to the land of zion, and after the joyful salutations with which brethren meet each other, who are actually "contending for the faith once delivered to the saints," i received the following: {206} _revelation, given august, 1831._ [8] 1. behold, and hearken o ye elders of my church, saith the lord your god, even jesus christ, your advocate, who knoweth the weakness of man and how to succor them who are tempted; 2. and verily mine eyes are upon those who have not as yet gone up unto the land of zion; wherefore your mission is not yet full; 3. nevertheless ye are blessed, for the testimony which ye have borne, is recorded in heaven for the angels to look upon, and they rejoice over you, and your sins are forgiven you. 4. and now continue your journey. assemble yourselves upon the land of zion, and hold a meeting and rejoice together, and offer a sacrament unto the most high; 5. and then you may return to bear record, yea, even all together, or two by two, as seemeth you good, it mattereth not unto me, only be faithful, and declare glad tidings unto the inhabitants of the earth, of among the congregations of the wicked. 6. behold, i, the lord, have brought you together that the promise might be fulfilled, that the faithful among you should be preserved and rejoice together in the land of missouri. i, the lord, promised the faithful and cannot lie. 7. i, the lord, am willing, if any among you desire to ride upon horses, or upon mules, or in chariots, he shall receive this blessing, if he receive it from the hand of the lord, with a thankful heart in all things. 8. these things remain with you to do according to judgment and the directions of the spirit. 9. behold, the kingdom is yours. and behold, and lo, i am with the faithful always. even so. amen. [sidenote: arrival of the prophet and party at kirtland.] after this meeting with the elders, sidney rigdon, oliver cowdery, and myself, continued our journey by land to st. louis, where we overtook brothers phelps and gilbert. from this place we took stage, and they went by water to kirtland, where we arrived safe and well on the 27th [august]. many things transpired upon this journey to strengthen our faith, and which displayed the goodness of god in such a marvelous manner, that we could not help beholding the exertions of satan to blind the eyes of the people, so as to hide the true light that lights every man that comes into the world. {207} [sidenote: anxiety of the saints to receive the word of the lord.] in these infant days of the church, there was a great anxiety to obtain the word of the lord upon every subject that in any way concerned our salvation; and as the land of zion was now the most important temporal object in view, i enquired of the lord for further information upon the gathering of the saints, and the purchase of the land, and other matters, and received the following: _revelation, given in kirtland, august, 1831._ [9] 1. hearken, o ye people, and open your hearts and give ear from afar; and listen, you that call yourselves the people of the lord, and hear the word of the lord and his will concerning you: 2. yea, verily, i say, hear the word of him whose anger is kindled against the wicked and rebellious; 3. who willeth to take even them whom he will take, and preserveth in life them whom he will preserve; 4. who buildeth up at his own will and pleasure; and destroyeth when he pleases, and is able to cast the soul down to hell. 5. behold, i, the lord, utter my voice, and it shall be obeyed. 6. wherefore, verily i say, let the wicked take heed, and let the rebellious fear and tremble; and let the unbelieving hold their lips, for the day of wrath shall come upon them as a whirlwind, and all flesh shall know that i am god. 7. and he that seeketh signs shall see signs, but not unto salvation. 8. verily, i say unto you, there are those among you who seek signs, and there have been such even from the beginning; 9. but, behold, faith cometh not by signs, but signs follow those that believe. 10. yea, signs come by faith, not by the will of men, nor as they please, but by the will of god. 11. yea, signs come by faith, unto mighty works, for without faith no man pleaseth god: and with whom god is angry he is not well pleased; wherefore, unto such he showeth no sign, only in wrath unto their condemnation. 12. wherefore, i, the lord, am not pleased with those among you who have sought after signs and wonders for faith, and not for the good of men unto my glory; 13. nevertheless, i gave commandments, and many have turned away from my commandments and have not kept them. {208} 14. there were among you adulterers and adulteresses; some of whom have turned away from you, and others remain with you that hereafter shall be revealed. 15. let such beware and repent speedily, lest judgment shall come upon them as a snare, and their folly shall be made manifest, and their works shall follow them in the eyes of the people. 16. and, verily, i say unto you, as i have said before, he that looketh upon a woman to lust after her, or if any shall commit adultery in their hearts, they shall not have the spirit, but shall deny the faith and shall fear: 17. wherefore i, the lord, have said that the fearful, and the unbelieving, and all liars, and whosoever loveth and maketh a lie, and the whoremonger, and the sorcerer, shall have their part in that lake which burneth with fire and brimstone which is the second death. 18. verily i say, that they shall not have part in the first resurrection. 19. and now, behold, i, the lord, say unto you, that ye are not justified because these things are among you; 20. nevertheless he that endureth in faith and doeth my will, the same shall overcome, and shall receive an inheritance upon the earth when the day of transfiguration shall come; 21. when the earth shall be transfigured, even according to the pattern which was shown unto mine apostles upon the mount; of which account the fulness ye have not yet received. 22. and now, verily, i say unto you, that as i said that i would make known my will unto you, behold i will make it known unto you, not by the way of commandment, for there are many who observe not to keep my commandments. 23. but unto him that keepeth my commandments, i will give the mysteries of my kingdom, and the same shall be in him a well of living water, springing up unto everlasting life. 24. and now, behold, this is the will of the lord your god concerning his saints, that they should assemble themselves together unto the land of zion, not in haste, lest there should be confusion, which bringeth pestilence. 25. behold, the land of zion, i, the lord, hold it in mine own hands; 26. nevertheless, i, the lord, render unto caesar the things which are caesar's: 27. wherefore, i, the lord, will that you should purchase the lands that you may have advantage of the world, that you may have claim on the world, that they may not be stirred up unto anger; 28. for satan putteth it into their hearts to anger against you, and to the shedding of blood. {209} 29. wherefore the land of zion shall not be obtained but by purchase or by blood, otherwise there is none inheritance for you. 30. and if by purchase, behold you are blessed; 31. and if by blood, as you are forbidden to shed blood, lo, your enemies are upon you, and ye shall be scourged from city to city, and from synagogue to synagogue, and but few shall stand to receive an inheritance. 32. i, the lord, am angry with the wicked; i am holding my spirit from the inhabitants of the earth. 33. i have sworn in my wrath, and decreed wars upon the face of the earth, and the wicked shall slay the wicked, and fear shall come upon every man, 34. and the saints also shall hardly escape; nevertheless, i, the lord, am with them, and will come down in heaven from the presence of my father, and consume the wicked with unquenchable fire. 35. and behold, this is not yet, but by and by; 36. wherefore, seeing that i, the lord, have decreed all these things upon the face of the earth, i will that my saints should be assembled upon the land of zion; 37. and that every man should take righteousness in his hands and faithfulness upon his loins, and lift a warning voice unto the inhabitants of the earth; and declare both by word and by flight, that desolation shall come upon the wicked. 38. wherefore let my disciples in kirtland arrange their temporal concerns, who dwell upon this farm. 39. let my servant titus billings, who has the care thereof, dispose of the land, that he may be prepared in the coming spring to take his journey up unto the land of zion, with those that dwell upon the face thereof, excepting those whom i shall reserve unto myself, that shall not go until i shall command them. 40. and let all the monies which can be spared, it mattereth not unto me whether it be little or much, be sent up unto the land of zion, unto them whom i have appointed to receive. 41. behold, i, the lord, will give unto my servant joseph smith, jun., power that he shall be enabled to discern by the spirit those who shall go up unto the land of zion, and those of my disciples who shall tarry. 42. let my servant newel k. whitney retain his store, or in other words, the store yet for a little season. 43. nevertheless let him impart all the money which he can impart, to be sent up unto the land of zion. 44. behold, these things are in his own hands, let him do according to wisdom. {210} 45. verily i say, let him be ordained as an agent unto the disciples that shall tarry, and let him be ordained unto this power; 46. and now speedily visit the churches, expounding these things unto them, with my servant oliver cowdery. behold, this is my will, obtaining moneys even as i have directed. 47. he that is faithful and endureth shall overcome the world. 48. he that sendeth up treasures unto the land of zion, shall receive an inheritance in this world, and his works shall follow him, and also a reward in the world to come: 49. yea, and blessed are the dead that die in the lord from henceforth, when the lord shall come, and old things shall pass away, and all things become new, they shall rise from the dead and shall not die after, and shall receive an inheritance before the lord, in the holy city. 50. and he that liveth when the lord shall come, and has kept the faith, blessed is he; nevertheless it is appointed to him to die at the age of man. 51. wherefore, children shall grow up until they become old, old men shall die; but they shall not sleep in the dust, but they shall be changed in the twinkling of an eye. 52. wherefore, for this cause preached the apostles unto the world the resurrection of the dead. 53. these things are the things that ye must look for, and, speaking after the manner of the lord, they are now nigh at hand, and in a time to come, even in the day of the coming of the son of man. 54. and until that hour there will be foolish virgins among the wise; and at that hour cometh an entire separation of the righteous and the wicked; and in that day will i send mine angels to pluck out the wicked and cast them into unquenchable fire. 55. and now behold, verily i say unto you, i the lord, am not pleased with my servant sidney rigdon, he exalted himself in his heart, and received not counsel, but grieved the spirit; 56. wherefore his writing is not acceptable unto the lord, and he shall make another and if the lord receive it not, behold he standeth no longer in the office which i have appointed him. 57. and again, verily i say unto you, those who desire in their hearts, in meekness, to warn sinners to repentance, let them be ordained unto this power. 58. for this is a day of warning, and not a day of many words. for i, the lord, am not to be mocked in the last days. 59. behold, i am from above, and my power lieth beneath. i am over all, and in all, and through all, and search all things, and the day cometh that all things shall be subject unto me. 60. behold, i am alpha and omega, even jesus christ. {211} 61. wherefore let all men beware how they take my name in their lips; 62. for, behold, verily i say, that many there be who are under this condemnation, who use the name of the lord, and use it in vain, having not authority. 63. wherefore, let the church repent of their sins, and i, the lord, will own them, otherwise they shall be cut off. 64. remember that that which cometh from above, is sacred, and must be spoken with care, and by constraint of the spirit, and in this there is no condemnation, and ye receive the spirit through prayer; wherefore, without this there remaineth condemnation. 65. let my servants, joseph smith, jun., and sidney rigdon, seek them a home, as they are taught through prayer by the spirit. 66. these things remain to overcome through patience, that such may receive a more exceeding and eternal weight of glory, otherwise, a greater condemnation. amen. [sidenote: preparations to move to hiram.] the early part of september was spent in making preparations to remove to the town of hiram, and renew our work on the translation of the bible. the brethren who were commanded to go up to zion were earnestly engaged in getting ready to start in the coming october. on the 11th of september i received the following: _revelation, given in kirtland._ [10] 1. behold, thus saith the lord your god unto you, o ye elders of my church, hearken ye and hear, and receive my will concerning you; 2. for verily i say unto you, i will that ye should overcome the world; wherefore i will have compassion upon you. 3. there are those among you who have sinned; but verily i say, for this once, for mine own glory, and for the salvation of souls, i have forgiven you your sins. 4. i will be merciful unto you, for i have given unto you the kingdom: 5. and the keys of the mysteries of the kingdom shall not be taken from my servant joseph smith, jun., through the means i have appointed, while he liveth, inasmuch as he obeyeth mine ordinances. 6. there are those who have sought occasion against him without cause; {212} 7. nevertheless he has sinned but verily i say unto you, i, the lord forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death. 8. my disciples, in days of old, sought occasion against one another, and forgave not one another in their hearts, and for this evil they were afflicted, and sorely chastened. 9. wherefore, i say unto you, that ye ought to forgive one another, for he that forgiveth not his brother his trespasses, standeth condemned before the lord, for there remaineth in him the greater sin. 10. i, the lord, will forgive whom i will forgive, but of you it is required to forgive all men; 11. and ye ought to say in your hearts, let god judge between me and thee, and reward thee according to thy deeds. 12. and him that repenteth not of his sins, and confesseth them not, ye shall bring before the church, and do with him as the scripture saith unto you, either by commandment or by revelation. 13. and this ye shall do that god may be glorified, not because ye forgive not, having not compassion, but that ye may be justified in the eyes of the law, that ye may not offend him who is your lawgiver. 14. verily i say, for this cause ye shall do these things. 15. behold, i, the lord, was angry with him who was my servant ezra booth, and also my servant isaac morley, for they kept not the law, neither the commandment; 16. they sought evil in their hearts, and i, the lord, withheld my spirit. they condemned for evil that thing in which there was no evil; nevertheless i have forgiven my servant isaac morley. 17. and also my servant edward partridge, behold, he hath sinned, and satan seeketh to destroy his soul; but when these things are made known unto them, and they repent of the evil, they shall be forgiven. 18. and now, verily i say, that it is expedient in me that my servant sidney gilbert, after a few weeks, shall return upon his business, and to his agency in the land of zion; 19. and that which he hath seen and heard may be made known unto my disciples, that they perish not. and for this cause have i spoken these things. 20. and again, i say unto you, that my servant isaac morley may not be tempted above that which he is able to bear, and counsel wrongfully to your hurt, i gave commandment that his farm should be sold. 21. i will not that my servant frederick g. williams should sell his farm, for i, the lord, will to retain a strong hold in the land of kirtland, for the space of five years, in the which i will not overthrow the wicked, that thereby i may save some; 22. and after that day, i, the lord, will not hold any guilty that shall {213} go with an open heart up to the land of zion; for i the lord, require the hearts of the children of men. 23. behold, now it is called today (until the coming of the son of man), and verily it is a day of sacrifice, and a day for the tithing of my people; for he that is tithed shall not be burned (at his coming); 24. for after today cometh the burning: this is speaking after the manner of the lord; for verily i say, tomorrow all the proud and they that do wickedly shall be as stubble; and i will burn them up, for i am the lord of hosts: and i will not spare any that remain in babylon. 25. wherefore, if ye believe me, ye will labor while it is called today. 26. and it is not meet that my servants, newel k. whitney and sidney gilbert, should sell their store and their possessions here, for this is not wisdom until the residue of the church, which remaineth in this place, shall go up unto the land of zion. 27. behold, it is said in my laws, or forbidden, to get in debt to thine enemies; 28. but behold, it is not said at any time that the lord should not take when he please, and pay as seemeth him good: 29. wherefore, as ye are agents, ye are on the lord's errand; and whatever ye do according to the will of the lord, is the lord's business, 30. and he hath set you to provide for his saints in these last days, that they may obtain an inheritance in the land of zion: 31. and behold, i, the lord, declare unto you, and my words are sure and shall not fail, that they shall obtain it; 32. but all things must come to pass in their time; 33. wherefore, be not weary in well-doing, for ye are laying the foundation of a great work. and out of small things proceedeth that which is great. 34. behold, the lord requireth the heart and a willing mind; and the willing and obedient shall eat the good of the land of zion in these last days; 35. and the rebellious shall be cut off out of the land of zion, and shall be sent away, and shall not inherit the land: 36. for, verily, i say that the rebellious are not of the blood of ephraim, wherefore they shall be plucked out. 37. behold, i, the lord, have made my church in these last days like unto a judge sitting on a hill, or in a high place, to judge the nations; 38. for it shall come to pass that the inhabitants of zion shall judge all things pertaining to zion; 39. and liars and hypocrites shall be proved by them, and they who are not apostles and prophets shall be known. {214} 40. and even the bishop, who is a judge, and his counselors, if they are not faithful in their stewardships, shall be condemned, and others shall be planted in their stead; 41. for, behold, i say unto you that zion shall flourish, and the glory of the lord shall be upon her, 42. and she shall be an ensign unto the people, and there shall come unto her out of every nation under heaven. 43. and the day shall come when the nations of the earth shall tremble because of her, and shall fear because of her terrible ones. the lord hath spoken it. amen. footnotes 1. the colesville branch of the church numbered about sixty souls.--statement made by oliver cowdery in "john whitmer's history of the church," ch. ix. 2. speaking of this second of august meeting, in addition to what the prophet relates in his narrative, john whitmer, in his "history of the church," (ch. ix) gives the following interesting details from a statement of oliver cowdery's: "on the second day of august, 1831, rigdon stood up and asked, saying, "'do you receive this land for the land of your inheritance with thankful hearts from the lord?' "answer from all: 'we do.' "'do you pledge yourselves to keep the law of god in this land which you never have kept in your own lands?' "'we do.' "'do you pledge yourselves to see that others of your brethren who shall come hither do keep the laws of god?' "'we do.' "after prayer, he arose and said: 'i now pronounce this land consecrated and dedicated unto the lord for a possession and inheritance for the saints, and for all the faithful servants of the lord to the remotest ages of time. in the name of jesus christ, having authority from him. amen.'" 3. this is the washington longitude. it is between ninety-five and ninety-six degrees west longitude from greenwich. 4. polly knight's health had been failing for some time, according to a statement made by her son, newel. she was very ill during her journey from kirtland to missouri. "yet," says her son, "she would not consent to stop traveling; her only, or her greatest desire was to set her feet upon the land of zion, and to have her body interred in that land. i went on shore and bought lumber to make a coffin, in case she should die before we arrived at our place of destination--so fast did she fail. but the lord gave her the desire of her heart, and she lived to stand upon that land."--_scraps of biography_, p. 70. 5. doctrine and covenants, sec. 59. 6. doctrine and covenants, sec. 60. 7. doctrine and covenants, sec. 61. 8. doctrine and covenants, sec. 62. 9. doctrine and covenants, sec. 63. 10. doctrine and covenants, sec. 64. {215} chapter xvii. the apostasy of ezra booth--preparations for publishing the book of commandments. [sidenote: the prophet moves to hiram.] on the 12th of september, i removed with my family to the township of hiram, and commenced living with john johnson. hiram was in portage county, and about thirty miles south-easterly from kirtland. from this time until the forepart of october, i did little more than prepare to re-commence the translation of the bible. [1] [sidenote: ezra booth's apostasy.] about this time ezra booth came out as an apostate. he came into the church upon seeing a person healed of an infirmity of many years standing. [2] he had been a methodist priest for some time previous to his embracing the fulness of the gospel, {216} as developed in the book of mormon; and upon his admission into the church he was ordained an elder. as will be seen by the foregoing revelations, [3] he went up to missouri as a companion of elder morley; but when he actually learned that faith, humility, patience, and tribulation go before blessing, and that god brings low before he exalts; that instead of the "savior's granting him power to smite men and make them believe," (as he said he wanted god to do in his own case)--when he found he must become all things to all men, that he might peradventure, save some; and that, too, by all diligence, by perils by sea and land; as was the case in the days of jesus--then he was disappointed. in the 6th chapter of st. john's gospel, 26th verse, it is written: "verily, verily i say unto you, ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." so it was with booth; and when he was disappointed by his own evil heart, he turned away, and as said before, became an apostate, and wrote a series of letters, [4] which, by their {217} coloring, falsity, and vain calculations to overthrow the work of the lord, exposed his weakness, wickedness and folly, and left him a monument of his own shame, for the world to wonder at. [5] [sidenote: the purchase of a press.] a conference was held in which brother w. w. phelps was instructed to stop at cincinnati on his way to missouri and purchase a press and type, for the purpose of establishing and publishing a monthly paper at independence, jackson county, missouri, to be called the _evening and morning star_. the first sunday in october, orson hyde, [6] a clerk in brother sidney gilbert and newel k. whitney's store, in kirtland, was baptized, and became a member of the church. he was soon after designated as one of the chosen men of the lord, to bear his word to the nations. {218} [sidenote: a prayer revealed.] in the fore part of october, i received the following prayer through revelation: _revelation_. [7] 1. hearken, and lo, a voice as of one sent down from on high, who is mighty and powerful, whose going forth is unto the ends of the earth, yea, whose voice is unto men--prepare ye the way of the lord, make his paths straight. 2. the keys of the kingdom of god are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth; 3. yea, a voice crying; prepare ye the way of the lord, prepare ye the supper of the lamb, make ready for the bridegroom; 4. pray unto the lord, call upon his holy name, make known his wonderful works among the people; 5. call upon the lord, that his kingdom may go forth upon the earth, that the inhabitants thereof may receive it, and be prepared for the days to come, in the which the son of man shall come down in heaven, clothed in the brightness of his glory, to meet the kingdom of god which is set up on the earth; 6. wherefore, may the kingdom of god go forth, that the kingdom of heaven may come, that thou, o god, mayest be glorified in heaven so on earth, that thine enemies may be subdued; for thine is the honor, power and glory, for ever and ever. amen. [sidenote: revision of the bible renewed.] {219} soon after the above revelation was received, i renewed my work on the translation of the scriptures, in company with elder rigdon, who had removed to hiram, to act in his office of scribe to me. [sidenote: instructions and appointments of the conference of october 11th.] on the 11th of october, a conference was held at brother johnson's, where i was living, at which the elders were instructed in the ancient manner of conducting meetings, of which knowledge most of them were ignorant. a committee of six was appointed to instruct the several branches of the church. elders david whitmer and reynolds cahoon were appointed as two of the said committee; with the further duty on their mission, of setting forth the condition of brothers joseph smith, jun., and sidney rigdon, that they might obtain means to continue the translation. this conference was adjourned till the 25th of october, to meet at the house of irenus burnett, in orange, cuyahoga county. [sidenote: special conference of october 21st.] on the 21st, i attended a special conference, to settle a difficulty which had occurred in kirtland, on account of william cahoon and peter devolue, having abused one of brother whitney's children. elder rigdon and myself were appointed to go to kirtland and settle the difficulty, which we did. [sidenote: conference at orange, ohio, october 25th.] at the conference on the 25th, at orange, twelve high priests, seventeen elders, four priests, three teachers, and four deacons, together with a large congregation attended. much business was done, and the four remaining members of the committee, authorized by the conference at hiram on the 11th, were appointed, and consisted of simeon carter, orson hyde, hyrum smith, and emer harris. [8] {220} at the request of william e. m'lellin, [9] i inquired of the lord, and received the following: _revelation, given october, 1831._ [10] 1. behold, thus saith the lord unto my servant william e. m'lellin, {221} blessed are you, inasmuch as you have turned away from your iniquities, and have received my truths, saith the lord your redeemer, the savior of the world, even of as many as believe on my name. 2. verily i say unto you, blessed are you for receiving mine everlasting covenant, even the fullness of my gospel, sent forth unto the children of men, that they might have life and be made partakers of the glories which are to be revealed in the last days, as it was written by the prophets and apostles in days of old. 3. verily i say unto you, my servant william, that you are clean, but not all; repent, therefore, of those things which are not pleasing in my sight, saith the lord, for the lord will show them unto you. 4. and now, verily, i, the lord, will show unto you what i will concerning you, or what is my will concerning you; 5. behold, verily i say unto you, that it is my will that you should proclaim my gospel from land to land, and from city to city; yea, in those regions round about where it has not been proclaimed. 6. tarry not many days in this place; go not up unto the land of zion as yet; but inasmuch as you can send, send; otherwise think not of thy property. 7. go unto the eastern lands, bear testimony in every place, unto every people and in their synagogues; reasoning with the people. 8. let my servant samuel h. smith go with you, and forsake him not, and give him thine instructions; and he that is faithful shall be made strong in every place, and i, the lord, will go with you. 9. lay your hands upon the sick, and they shall recover. return not till i the lord shall send you. be patient in affliction. ask and ye shall receive; knock and it shall be opened unto you. 10. seek not to be cumbered. forsake all unrighteousness. commit not adultery, a temptation with which thou hast been troubled. 11. keep these sayings, for they are true and faithful, and thou shalt magnify thine office, and push many people to zion with songs of everlasting joy upon their heads. 12. continue in these things even unto the end, and you shall have a crown of eternal life at the right hand of my father, who is full of grace and truth. 13. verily, thus saith the lord your god, your redeemer, even jesus christ. amen. [sidenote: special conference november 1st.] i returned from the conference at orange, to hiram; and as oliver cowdery and john whitmer were to start for independence, missouri, a special conference was appointed for the {222} first of november, [11] at which i received the following: _revelation._ [12] 1. hearken, o ye people of my church, saith the voice of him who dwells on high, and whose eyes are upon all men; yea, verily i say, hearken ye people from afar; and ye that are upon the islands of the sea, listen together. 2. for verily the voice of the lord is unto all men, and there is none to escape, and there is no eye that shall not see, neither ear that shall not hear, neither heart that shall not be penetrated. 3. and the rebellious shall be pierced with much sorrow, for their iniquities shall be spoken upon the housetops, and their secret acts shall be revealed. 4. and the voice of warning shall be unto all people, by the mouths of my disciples, whom i have chosen in these last days. 5. and they shall go forth and none shall stay them, for i the lord have commanded them. 6. behold, this is mine authority, and the authority of my servants, and my preface unto the book of my commandments, which i have given them to publish unto you, o inhabitants of the earth. 7. wherefore, fear and tremble, o ye people, for what i the lord have decreed in them shall be fulfilled. 8. and verily, i say unto you, that they who go forth, bearing these {223} tidings unto the inhabitants of the earth, to them is power given to seal both on earth and in heaven the unbelieving and rebellious; 9. yea, verily, to seal them up unto the day when the wrath of god shall be poured out upon the wicked without measure; 10. unto the day when the lord shall come to recompense unto every man according to his work, and measure to every man according to the measure which he has measured to his fellow man. 11. wherefore the voice of the lord is unto the ends of the earth, that all that will hear may hear: 12. prepare ye, prepare ye for that which is to come, for the lord is nigh; 13. and the anger of the lord is kindled, and his sword is bathed in heaven, and it shall fall upon the inhabitants of the earth. 14. and the arm of the lord shall be revealed; and the day cometh that they who will not hear the voice of the lord, neither the voice of his servants, neither give heed to the words of the prophets and apostles shall be cut off from among the people; 15. for they have strayed from mine ordinances, and have broken mine everlasting covenant; 16. they seek not the lord to establish his righteousness, but every man walketh in his own way, and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol, which waxeth old and shall perish in babylon, even babylon the great, which shall fall. 17. wherefore i the lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant joseph smith, jun., and spake unto him from heaven, and gave him commandments; 18. and also gave commandments to others, that they should proclaim these things unto the world; and all this that it might be fulfilled, which was written by the prophets; 19. the weak things of the world shall come forth and break down the mighty and strong ones, that man should not counsel his fellow man, neither trust in the arm of flesh, 20. but that every man might speak in the name of god the lord, even the savior of the world; 21. that faith also might increase in the earth; 22. that mine everlasting covenant might be established; 23. that the fullness of my gospel might be proclaimed by the weak and the simple unto the ends of the world, and before kings and rulers. 24. behold, i am god and have spoken it; these commandments are of me and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding. {224} 25. and inasmuch as they erred it might be made known: 26. and inasmuch as they sought wisdom they might be instructed: 27. and inasmuch as they sinned they might be chastened, that they might repent: 28. and inasmuch as they were humble they might be made strong, and blessed from on high, and receive knowledge from time to time: 29. and after having received the record of the nephites, yea, even my servant joseph smith, jun., might have power to translate through the mercy of god, by the power of god, the book of mormon; 30. and also those to whom these commandments were given, might have power to lay the foundation of this church, and to bring it forth out of obscurity and out of darkness, the only true and living church upon the face of the whole earth, with which i, the lord, am well pleased, speaking unto the church collectively and not individually. 31. for i the lord cannot look upon sin with the least degree of allowance. 32. nevertheless, he that repents and does the commandments of the lord shall be forgiven; 33. and he that repents not, from him, shall be taken even the light which he has received, for my spirit shall not always strive with man, saith the lord of hosts. 34. and again, verily i say unto you, o inhabitants of the earth, i the lord am willing to make these things known unto all flesh, 35. for i am no respecter of persons, and will that all men shall know that the day speedily cometh; the hour is not yet, but is nigh at hand, when peace shall be taken from the earth, and the devil shall have power over his own dominion; 36. and also the lord shall have power over his saints, and shall reign in their midst, and shall come down in judgment upon iduma, or the world. 37. search these commandments for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled. 38. what i the lord have spoken, i have spoken, and i excuse not myself: and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants it is the same; 39. for behold, and lo, the lord is god, and the spirit beareth record, and the record is true, and the truth abideth forever and ever. amen. [sidenote: language of revelations criticised.] after this revelation was received, some conversation was had concerning revelations and language. i received the following: {225} _revelation, given november, 1831_. [13] 1. behold and hearken, o ye elders of my church, who have assembled yourselves together, whose prayers i have heard, and whose hearts i know, and whose desires have come up before me. 2. behold and lo, mine eyes are upon you, and the heavens and the earth are in mine hands, and the riches of eternity are mine to give. 3. ye endeavored to believe that ye should secure the blessing which was offered unto you; but behold, verily i say unto you, there were fears in your hearts, and verily this is the reason that ye did not receive. 4. and now i, the lord, give unto you a testimony of the truth of these commandments which are lying before you; 5. your eyes have been upon my servant joseph smith, jun., and his language you have known, and his imperfections you have known; and you have sought in your hearts knowledge that you might express beyond his language, this you also know; 6. now, seek ye out of the book of commandments, even the least that is among them, and appoint him that is the most wise among you; 7. or, if there be any among you that shall make one like unto it, then ye are justified in saying that ye do not know that they are true; 8. but if ye cannot make one like unto it, ye are under condemnation if ye do not bear record that they are true; 9. for ye know that there is no unrighteousness in them, and that which is righteous cometh down from above, from the father of lights; 10. and again, verily, i say unto you, that it is your privilege, and a promise i give unto you that have been ordained unto this ministry, that inasmuch as you strip yourselves from jealousies and fears, and humble yourselves before me, for ye are not sufficiently humble, the veil shall be rent, and you shall see me and know that i am; not with the carnal, neither natural mind, but with the spiritual; 11. for no man has seen god at any time in the flesh, except quickened by the spirit of god. 12. neither can any natural man abide the presence of god; neither after the carnal mind; 13. ye are not able to abide the presence of god now, neither the ministering of angels; wherefore continue in patience until ye are perfected. 14. let not your minds turn back, and when ye are worthy, in mine own due time, ye shall see and know that which was conferred upon you by the hands of my servant joseph smith, jun. amen. {226} [sidenote: the folly of william e. m'lellin.] after the foregoing was received, william e. m'lellin, as the wisest man, in his own estimation, having more learning than sense, endeavored to write a commandment like unto one of the least of the lord's, but failed; it was an awful responsibility to write in the name of the lord. the elders and all present that witnessed this vain attempt of a man to imitate the language of jesus christ, renewed their faith in the fullness of the gospel, and in the truth of the commandments and revelations which the lord had given to the church through my instrumentality; and the elders signified a willingness to bear testimony of their truth to all the world. accordingly i received the following: the testimony of the witnesses to the book of the lord's commandments, which he gave to his church through joseph smith, jun., who was appointed by the voice of the church for this purpose; we therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth and upon the islands of the sea, that the lord has borne record to our souls, through the holy ghost, shed forth upon us, that these commandments were given by inspiration of god, and are profitable for all men, and are verily true. we give this testimony unto the world, the lord being our helper; and it is through the grace of god, the father, and his son, jesus christ, that we are permitted to have this privilege of bearing this testimony unto the world, that the children of men may be profited thereby. [14] {227} as the following elders--orson hyde, luke johnson, lyman e. johnson, and william e. m'lellin--were desirous to know the mind of the lord concerning themselves, i inquired, and received the following: _revelation, given november, 1831_. [15] 1. my servant, orson hyde, was called by his ordination to proclaim the everlasting gospel, by the spirit of the living god, from people to people, and from land to land, in the congregations of the wicked, in their synagogues, reasoning with, and expounding all scriptures unto them. 2. and, behold, and lo, this is an ensample unto all those who were ordained unto this priesthood, whose mission is appointed unto them to go forth; 3. and this is the ensample unto them, that they shall speak as they are moved upon by the holy ghost. 4. and whatsoever they shall speak when moved upon by the holy ghost, shall be scripture, shall be the will of the lord, shall be the mind of the lord, shall be the word of the lord, shall be the voice of the lord, and the power of god unto salvation; 5. behold this is the promise of the lord unto you, o ye my servants; 6. wherefore, be of good cheer, and do not fear, for i the lord am with you and will stand by you; and ye shall bear record of me, even jesus christ, that i am the son of the living god, that i was, that i am, and that i am to come. 7. this is the word of the lord unto you my servant, orson hyde, and also unto my servant luke johnson, and unto my servant lyman johnson, and unto my servant william e. m'lellin, and unto all the faithful elders of my church. 8. go ye into all the world, preach the gospel to every creature, acting in the authority which i have given you, baptizing in the name of the father, and of the son, and of the holy ghost; 9. and he that believeth and is baptized shall be saved, and he that believeth not shall be damned; 10. and he that believeth shall be blest with signs following, even as it is written; 11. and unto you it shall be given to know the signs of the times, and the signs of the coming of the son of man; 12. and of as many as the father shall bear record, to you shall be given power to seal them up unto eternal life. amen. {228} 13. and now concerning the items in addition to the covenants and commandments, they are these: 14. there remaineth hereafter, in the due time of the lord, other bishops to be set apart unto the church, to minister even according to the first; 15. wherefore they shall be high priests who are worthy, and they shall be appointed by the first presidency of the melchisedek priesthood, except they be literal descendants of aaron, 16. and if they be literal descendants of aaron, they have a legal right to the bishopric, if they are the firstborn among the sons of aaron; 17. for the firstborn holds the right of presidency over this priesthood, and the keys or authority of the same. 18. no man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant and the firstborn of aaron. 19. but, as a high priest of the melchisedek priesthood has authority to officiate in all the lesser offices he may officiate in the office of bishop when no literal descendant of aaron can be found, provided he is called and set apart and ordained unto this power under the hands of the first presidency of the melchizedek priesthood. 20. and literal descendants of aaron, also, must be designated by this presidency, and found worthy, and anointed, and ordained under the hands of this presidency, otherwise they are not legally authorized to officiate in their priesthood; 21. but by virtue of the decree concerning their right of the priesthood descending from father to son, they may claim their anointing if at any time they can prove their lineage, or do ascertain it by revelation from the lord under the hands of the above named presidency. 22. and again, no bishop or high priest who shall be set apart for this ministry, shall be tried or condemned for any crime, save it be before the first presidency of the church; 23. and inasmuch as he is found guilty before this presidency, by testimony that cannot be impeached, he shall be condemned; 24. and if he repent he shall be forgiven, according to the covenants and commandments of the church. 25. and again, inasmuch as parents have children in zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in christ the son of the living god, and of baptism and the gift of the holy ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents. 26. for this shall be a law unto the inhabitants of zion, or in any of her stakes which are organized; 27. and their children shall be baptized for the remission of their {229} sins when eight years old, and receive the laying on of the hands, 28. and they shall also teach their children to pray and to walk uprightly before the lord. 29. and the inhabitants of zion shall also observe the sabbath day to keep it holy. 30. and the inhabitants of zion also shall remember their labors, inasmuch as they are appointed to labor, in all faithfulness; for the idler shall be had in remembrance before the lord. 31. now, i the lord, am not well pleased with the inhabitants of zion, for there are idlers among them; and their children are also growing up in wickedness; they also seek not earnestly the riches of eternity, but their eyes are full of greediness. 32. these things ought not to be, and must be done away from among them: wherefore, let my servant oliver cowdery carry these sayings unto the land of zion. 33. and a commandment i give unto them, that he that observeth not his prayers before the lord in the season thereof, let him be had in remembrance before the judge of my people. 34. these sayings are true and faithful; wherefore transgress them not, neither take therefrom. 35. behold, i am alpha and omega, and i come quickly. amen. [sidenote: preparation of the revelations for publication, nov. 1st-15th.] it had been decided by the conference that elder oliver cowdery should carry the commandments and revelations to independence, missouri, for printing, and that i should arrange and get them in readiness by the time that he left, which was to be by--or, if possible, before--the 15th of the month [november]. at this time there were many things which the elders desired to know relative to preaching the gospel to the inhabitants of the earth, and concerning the gathering; and in order to walk by the true light, and be instructed from on high, on the 3rd of november, 1831, i inquired of the lord and received the following important revelation, which has since been added to the book of doctrine and covenants, and called the appendix: _revelation, given november 3, 1831_. [16] 1. hearken, o ye people of my church, saith the lord your god, and hear the word of the lord concerning you; {230} 2. the lord who shall suddenly come to his temple; the lord who shall come down upon the world with a curse to judgment; yea, upon all the nations that forget god, and upon all the ungodly among you. 3. for he shall make bare his holy arm in the eyes of all the nations, and all the ends of the earth shall see the salvation of their god. 4. wherefore, prepare ye, prepare ye, o my people; sanctify yourselves; gather ye together, o ye people of my church, upon the land of zion, all you that have not been commanded to tarry. 5. go ye out from babylon. be ye clean that bear the vessels of the lord. 6. call your solemn assemblies, and speak often one to another. and let every man call upon the name of the lord; 7. yea, verily i say unto you again, the time has come when the voice of the lord is unto you, go ye out of babylon; gather ye out from among the nations, from the four winds, from one end of heaven to the other. 8. send forth the elders of my church unto the nations which are afar off; unto the islands of the sea; send forth unto foreign lands; call upon all nations; first upon the gentiles, and then upon the jews. 9. and behold, and lo, this shall be their cry, and the voice of the lord unto all people: go ye forth unto the land of zion, that the borders of my people may be enlarged, and that her stakes may be strengthened, and that zion may go forth unto the regions round about; 10. yea, let the cry go forth among all people: awake and arise and go forth to meet the bridegroom: behold and lo, the bridegroom cometh, go ye out to meet him. prepare yourselves for the great day of the lord. 11. watch, therefore, for ye know neither the day nor the hour. 12. let them therefore, who are among the gentiles, flee unto zion. 13. and let them who be of judah flee unto jerusalem, unto the mountains of the lord's house. 14. go ye out from among the nations, even from babylon, from the midst of wickedness, which is spiritual babylon. 15. but verily, thus saith the lord, let not your flight be in haste, but let all things be prepared before you; and he that goeth let him not look back, lest sudden destruction shall come upon him. 16. hearken and hear, o ye inhabitants of the earth. listen, ye elders of my church together, and hear the voice of the lord; for he calleth upon all men, and he commandeth all men everywhere to repent. {231} 17. for, behold, the lord god hath sent forth the angel crying through the midst of heaven, saying, prepare ye the way of the lord, and make his paths straight, for the hour of his coming is nigh- 18. when the lamb shall stand upon mount zion, and with him a hundred and forty-four thousand, having his father's name written on their foreheads: 19. wherefore, prepare ye for the coming of the bridegroom; go ye, go ye out to meet him, 20. for behold, he shall stand upon the mount of olives, and upon the mighty ocean, even the great deep, and upon the islands of the sea, and upon the land of zion; 21. and he shall utter his voice out of zion, and he shall speak from jerusalem, and his voice shall be heard among all people. 22. and it shall be a voice as the voice of many waters, and as the voice of a great thunder, which shall break down the mountains, and the valleys shall not be found; 23. he shall command the great deep, and it shall be driven back into the north countries, and the islands shall become one land: 24. and the land of jerusalem and the land of zion shall be turned back into their own place, and the earth shall be like as it was in the days before it was divided. 25. and the lord, even the savior, shall stand in the midst of his people, and shall reign over all flesh. 26. and they who are in the north countries shall come in remembrance before the lord and their prophets shall hear his voice, and shall no longer stay themselves, and they shall smite the rocks, and the ice shall flow down at their presence. 27. and an highway shall be cast up in the midst of the great deep. 28. their enemies shall become a prey unto them, 29. and in the barren deserts there shall come forth pools of living water; and the parched ground shall no longer be a thirsty land. 30. and they shall bring forth their rich treasures unto the children of ephraim, my servants. 31. and the boundaries of the everlasting hills shall tremble at their presence. 32. and there shall they fall down and be crowned with glory, even in zion, by the hands of the servants of the lord, even the children of ephraim; 33. and they shall be filled with songs of everlasting joy. 34. behold, this is the blessing of the everlasting god upon the tribes of israel, and the richer blessing upon the head of ephraim and his fellows. 35. and they also of the tribe of judah, after their pain, shall be {232} sanctified in holiness before the lord, to dwell in his presence day and night, forever and ever. 36. and now, verily saith the lord, that these things might be known among you, o inhabitants of the earth, i have sent forth mine angel flying through the midst of heaven, having the everlasting gospel, who hath appeared unto some, and hath committed it unto man, who shall appear unto many that dwell on the earth; 37. and this gospel shall be preached unto every nation, and kindred, and tongue, and people, 38. and the servants of god shall go forth, saying with a loud voice, fear god and give glory to him, for the hour of his judgment is come; 39. and worship him that made heaven, and earth, and the sea, and the fountains of waters, 40. calling upon the name of the lord day and night, saying, o that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow down at thy presence. 41. and it shall be answered upon their heads, for the presence of the lord shall be as the melting fire that burneth, and as the fire which causeth the waters to boil. 42. o lord, thou shalt come down to make thy name known to thine adversaries, and all nations shall tremble at thy presence. 43. when thou doest terrible things--things they look not for; 44. yea, when thou comest down, and the mountains flow down at thy presence, thou shalt meet him who rejoiceth and worketh righteousness, who remembereth thee in thy ways. 45. for since the beginning of the world have not men heard nor perceived by the ear, neither hath any eye seen, o god, besides thee, how great things thou hast prepared for him that waiteth for thee. 46. and it shall be said: who is this that cometh down from god in heaven with dyed garments; yea from the regions which are not known, clothed in his glorious apparel, traveling in the greatness of his strength? 47. and he shall say; i am he who spake in righteousness, mighty to save. 48. and the lord shall be red in his apparel, and his garments like him that treadeth in the wine vat, 49. and so great shall be the glory of his presence that the sun shall hide his face in shame; and the moon shall withhold its light; and the stars shall be hurled from their places; 50. and his voice shall be heard, i have trodden the wine-press alone, and have brought judgment upon all people; and none were with me; 51. and i have trampled them in my fury, and i did tread upon them in mine anger, and their blood have i sprinkled upon my garments, and {233} stained all my raiment; for this was the day of vengeance which was in my heart. 52. and now the year of my redeemed is come, and they shall mention the loving kindness of their lord, and all that he has bestowed upon them according to his goodness, and according to his loving kindness, for ever and ever. 53. in all their afflictions he was afflicted. and the angel of his presence saved them; and in his love, and in his pity, he redeemed them, and bare them, and carried them all the days of old; 54. yea, and enoch also, and they who were with him; the prophets who were before him; and noah also, and they who were before him; and moses also and they who were before him. 55. and from moses to elijah, and from elijah to john, who were with christ in his resurrection, and the holy apostles, with abraham, isaac, and jacob, shall be in the presence of the lamb. 56. and the graves of the saints shall be opened; and they shall come forth and stand on the right hand of the lamb, when he shall stand upon mount zion, and upon the holy city the new jerusalem; and they shall sing the song of the lamb, day and night for ever and ever. 57. and for this cause, that men might be made partakers of the glories which were to be revealed, the lord sent forth the fulness of his gospel, his everlasting covenant, reasoning in plainness and simplicity, 58. to prepare the weak for those things which are coming on the earth, and for the lord's errand in the day when the weak shall confound the wise, and the little one become a strong nation, and two shall put their tens of thousands to flight; 59. and by the weak things of the earth the lord shall thrash the nations by the power of his spirit. 60. and for this cause these commandments were given; they were commanded to be kept from the world in the day that they were given, but now are to go forth unto all flesh. 61. and this according to the mind and will of the lord, who ruleth over all flesh. 62. and unto him that repenteth and sanctifieth himself before the lord, shall be given eternal life; 63. and upon them that hearken not to the voice of the lord shall be fulfilled that which was written by the prophet moses, that they should be cut off from among the people. 64. and also that which was written by the prophet malachi; for, behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh {234} shall burn them up, saith the lord of hosts, that it shall leave them neither root nor branch. 65. wherefore, this shall be the answer of the lord unto them:- 66. in that day when i came unto mine own, no man among you received me, and you were driven out. 67. when i called again, there was none of you to answer, yet my arm was not shortened at all, that i could not redeem, neither my power to deliver. 68. behold, at my rebuke i dry up the sea. i make the rivers a wilderness; their fish stink and die for thirst. 69. i clothe the heavens with blackness, and make sackcloth their covering. 70. and this shall ye have of my hand: ye shall lie down in sorrow. 71. behold, and lo, there are none to deliver you, for ye obeyed not my voice when i called to you out of the heavens; ye believed not my servants, and when they were sent unto you, ye received them not. 72. wherefore, they sealed up the testimony and bound up the law, and ye were delivered over unto darkness; 73. these shall go away into outer darkness, where there is weeping, and wailing, and gnashing of teeth. 74. behold the lord your god hath spoken it. amen. [sidenote: dedication of the book of commandments.] the book of commandments and revelations was to be dedicated by prayer to the service of almighty god by me; and after i had done this, i inquired of the lord concerning these things, and received the following: _revelation, given november, 1831_. [17] 1. hearken unto me saith the lord your god: for my servant oliver cowdery's sake, it is not wisdom in me that he should be entrusted with the commandments and the moneys which he shall carry unto the {235} land of zion, except one go with him who will be true and faithful; 2. wherefore, i, the lord will, that my servant, john whitmer, should go with my servant oliver cowdery; 3. and also that he shall continue in writing and making a history of all the important things which he shall observe and know concerning my church: 4. and also that he receive counsel and assistance from my servant oliver cowdery and others. 5. and also my servants who are abroad in the earth, should send forth the accounts of their stewardships to the land of zion; 6. for the land of zion shall be a seat and a place to receive and do all these things; 7. nevertheless let my servant john whitmer travel many times from place to place, and from church to church, that he may the more easily obtain knowledge; 8. preaching and expounding, writing, copying, selecting, and obtaining all things which shall be for the good of the church, and for the rising generations, that shall grow up on the land of zion, to possess it from generation to generation, forever and ever. amen. [sidenote: esteem in which the conference held the book of commandments and book of mormon.] my time was occupied closely in reviewing the commandments and sitting in conference, for nearly two weeks; for from the first to the twelfth of november we held four special conferences. in the last which was held at brother johnson's, in hiram, after deliberate consideration, in consequence of the book of revelations, now to be printed, being the foundation of the church in these last days, and a benefit to the world, showing that the keys of the mysteries of the kingdom of our savior are again entrusted to man; and the riches of eternity within the compass of those who are willing to live by every word that proceedeth out of the mouth of god--therefore the conference voted that they prize the revelations to be worth to the church the riches of the whole earth, speaking temporally. the great benefits to the world which result from the book of mormon and the revelations, which the lord has seen fit in his infinite wisdom to grant unto us for our salvation, and for the {236} salvation of all that will believe, were duly appreciated; [18] and in answer to an inquiry, i received the following: _revelation, given november, 1831._ [19] 1. behold, and hearken, o ye inhabitants of zion, and all ye people of my church who are afar off, and hear the word of the lord which i give unto my servant joseph smith, jun., and also unto my servant martin harris, and also unto my servant oliver cowdery, and also unto my servant john whitmer, and also unto my servant sidney rigdon, and also unto my servant william w. phelps, by the way of commandment unto them. 2. for i give unto them a commandment; wherefore hearken and hear, for thus saith the lord unto them- 3. i, the lord, have appointed them, and ordained them to be stewards over the revelations and commandments which i have given unto them, and which i shall hereafter give unto them; 4. and an account of this stewardship will i require of them in the day of judgment. 5. wherefore i have appointed unto them, and this is their business in the church of god, to manage them and the concerns thereof; yea, the benefits thereof. {237} 6. wherefore, a commandment i give unto them, that they shall not give these things unto the church, neither unto the world; 7. nevertheless, inasmuch as they receive more than is needful for their necessities and their wants, it shall be given into my storehouse, 8. and the benefits shall be consecrated unto the inhabitants of zion, and unto their generations, inasmuch as they become heirs according to the laws of the kingdom. 9. behold, this is what the lord requires of every man in his stewardship, even as i, the lord, have appointed, or shall hereafter appoint unto any man. 10. and behold, none are exempt from this law who belong to the church of the living god; 11. yea, neither the bishop, neither the agent who keepeth the lord's storehouse, neither he who is appointed in a stewardship over temporal things; 12. he who is appointed to administer spiritual things, the same is worthy of his hire, even as those who are appointed to a stewardship, to administer in temporal things; 13. yea, even more abundantly, which abundance is multiplied unto them through the manifestation of the spirit; 14. nevertheless, in your temporal things you shall be equal, and this not grudgingly, otherwise the abundance of the manifestations of the spirit shall be withheld. 15. now this commandment i give unto my servants for their benefit while they remain, for a manifestation of my blessings upon their heads, and for a reward of their diligence and for their security; 16. for food and for raiment; for an inheritance; for houses and for lands, in whatsoever circumstances i, the lord, shall place them, and whithersoever i, the lord, shall send them; 17. for they have been faithful over many things; and have done well inasmuch as they have not sinned. 18. behold, i, the lord, am merciful and will bless them, and they shall enter into the joy of these things. even so. amen. footnotes 1. it would be more proper to say "revision of the bible" than "translation" of it; as the prophet did not at any time pretend to a knowledge of the ancient languages that would enable him to translate from the hebrew or the greek as "translation" is commonly understood. but what he did was to revise the english text of the bible under the inspiration of god; and that led him not only to give different renderings of various passages, but also to supply missing parts. 2. the miracle here referred to is thus related in _hayden's history of the disciples_ (a campbellite work), pp. 250-1. "ezra booth, of mantua, a methodist preacher of much more than ordinary culture, and with strong natural abilities, in company with his wife, mr. and mrs. johnson, and some other citizens of this place [hiram], visited smith at his home in kirtland, in 1831. mrs. johnson had been afflicted for some time with a lame arm, and was not at the time of the visit able to lift her hand to her head. the party visited smith partly out of curiosity, and partly to see for themselves what there might be in the new doctrine. during the interview the conversation turned on the subject of supernatural gifts, such as were conferred in the days of the apostles. some one said, 'here is mrs. johnson with a lame arm; has god given any power to man now on the earth to cure her?' a few moments later, when the conversation had turned in another direction, smith rose, and walking across the room, taking mrs. johnson by the hand, said in the most solemn and impressive manner: 'woman, in the name of the lord jesus christ i command thee to be whole,' and immediately left the room. the company were awe-stricken at the infinite presumption of the man, and the calm assurance with which he spoke. the sudden mental and moral shock--i know not how better to explain the well-attested fact--electrified the rheumatic arm--mrs. johnson at once lifted it up with ease, and on her return home the next day she was able to do her washing without difficulty or pain." 3. see page 212, verses 15, 16. 4. it is generally supposed that ezra booth was the first to turn away from the faith; but this is an error. others denied the faith before him, but he was the first apostate, i think, to publish anything against the church. that he was not the first apostate, however, is evident from the fact that john whitmer in his history makes mention of others turning from the faith even before the journey of the elders to missouri was undertaken; whereas booth did not announce his apostasy until his return from that journey in the month of september. writing of a time previous to the assembling of the conference of june 3rd-6th, 1831, john whitmer remarks: "about these days the disciples arrived from the state of new york to this place, kirtland, ohio. they had some difficulty between themselves because of some that did not continue faithful--who denied the truth and turned to fables." (ch. 8.) again in chapter 8 he says: "after some of the elders had left [i. e., for missouri], and the time for joseph smith, jun., and others to leave [had come]--some of those who had been commanded to take their journey speedily, had denied the faith and turned from the truth." and still speaking of a time previous to the apostasy of booth, and before detailing the events which happened on the land of zion among the elders who went there, he says: "there was much trouble and unbelief among those who called themselves disciples of christ; some apostatized and became enemies to the cause of god, and persecuted the saints." (chapter 9.) all this was before booth's apostasy. in the minutes of a conference held on the 6th of september, 1831, and signed by oliver cowdery, it is recorded: "upon testimony satisfactory to this conference, it was voted that ezra booth be silenced from preaching as an elder in this church." 5. the series of letters referred to in the text above were nine in number, and first appeared in the _ohio star_, published at ravenna, the county seat of portage county. afterwards they were published in e. d. howe's book, _mormonism unveiled_, pp. 175-221. 6. orson hyde was born january 8th, 1805, at oxford, new haven county, connecticut. he was the son of nathan and sally hyde. his father served in the united states army in the war of 1812. when orson was seven years old his mother died, and the large family of nathan hyde, consisting of nine sons and three daughters, were scattered. orson was taken in charge by a man of the name of nathan wheeler. seven years later, or when young hyde was fourteen years of age, mr. wheeler moved from the state of connecticut to ohio, settling in the vicinity of kirtland. orson accompanied him and continued to live with him in ohio for about four years, after which he engaged in various occupations on his own account, at last becoming a clerk in the firm of gilbert & whitney, merchants. in the year 1827 a religious revival of unusual fervor occurred in kirtland and vicinity, and under its influence orson hyde became a convert to the methodist faith; and shortly afterwards was made a class leader. "at about the same time," writes edward tullidge, in a biographical sketch of him, "he heard that a 'golden bible' had been dug out of a rock in the state of new york. it was treated, however, as a hoax; but, on reading the report, hyde remarked: 'who knows but that this 'golden bible' may break up our religion and change its whole features and bearing." (_utah and her founders_, biographical sketches, p. 70). some time subsequent to his becoming a methodist he heard sidney rigdon preach the campbellite faith, and being convinced that the doctrine rigdon advocated was more scriptural than that which he had embraced, he accepted it and was baptized into the campbellite church. he also became a theological student under his new teacher's instruction, with a view of becoming a minister of the new church; and, in fact, began to preach and had already assisted in founding several campbellite congregations in lorain and huron counties. in 1830, he was made pastor over these congregations. in the fall of that year the lamanite mission of the church of jesus christ arrived in the northeast part of ohio, and soon the whole country was agitated by the presentation of the book of mormon and its attendant message, the restored gospel of jesus christ. at first orson hyde, at the request of members of the campbellite faith, opposed the book of mormon in public addresses; but feeling reproved by the spirit for this course, he suspended his opposition in order to make further inquiry, with the result that after much prayer and some hesitancy he accepted the great latter-day message, and was baptized, as related in the text. 7. doctrine and covenants, sec. 65. 8. this was a very important conference, and continued through two days, the 25th and 26th of october--tuesday and wednesday. the minutes of it are contained in the_ far west record_, pp. 10-15. very many of the brethren holding the priesthood addressed the conference, and each one expressed his willingness to consecrate all he possessed to god and his cause. the minutes of the prophets remarks upon this subject, as relating to his own willingness to consecrate all to the lord, are of particular interest. it stands as follows in the record: "brother joseph smith. jun., said that he had nothing to consecrate to the lord of the things of the earth, yet he felt to consecrate himself and family. was thankful that god had given him a place among his saints; felt willing to labor for their good" (p. 13). it appears at this time that the prophet and other leading elders of the church were much embarrassed in the work of translating the scriptures and preaching the gospel, in consequence of the difficulty they encountered to do this work of the ministry and at the same time provide for their families. it appears also that the saints were somewhat backward in providing means for the support of the ministry of the church. referring to the subject the prophet, according to the minutes above referred to, said: "the lord held the church bound to provide for the families of the absent elders while proclaiming the gospel. further said that god had often sealed up the heavens because of covetousness in the church" (p. 13). the remarks of simeon carter, one of the high priests in attendance at the conference, are of interest and importance, owing to the light they throw upon the views of the faithful brethren respecting the journey to the land of zion and the work that had been accomplished there. the minute of his remarks stands as follows: "brother simeon carter said that he was thankful that he had been spared and preserved to go to the land of zion according to the commandment of the lord, for he received it as from his mouth; and also thanked the lord that his feet had trodden upon the consecrated ground which was the inheritance of the saints. testified that the book of mormon was true. mourned because of the falling away [in kirtland] since he took his journey to the land of zion" (p. 12). another item of interest will be found in the following circumstance: several of the brethren took occasion to testify to the truth of the book of mormon; and now the minutes--"brother hyrum smith said that he thought best that the information of the coming forth of the book of mormon be related by joseph himself to the elders present, that all might know for themselves." "brother joseph smith, jun., said that it was not intended to tell the world all the particulars of the coming forth of the book of mormon; and also said that it was not expedient for him to relate these things" (p. 13). this will account for the prophet confining himself to the merest generalities in all his statements concerning the coming forth of the book of mormon. 9. the exact date of the birth of william e. m'lellin cannot be ascertained. he was born in the state of tennessee about the year 1806. he first heard the gospel preached by elders samuel h. smith and reynolds cahoon, while those brethren were en route from kirtland to independence, missouri, in the early summer of 1831. he closed up his affairs as soon as possible and followed these missionaries to jackson county. on the way to that place he was baptized and ordained an elder. during the same summer he made his way to kirtland, where we find him in attendance at the special conference of october 25th, seeking to learn the will of the lord, through the prophet, respecting himself. 10. doctrine and covenants, sec. 66. 11. this special conference at hiram on november 1st, should receive larger notice. the number of copies in the edition of the book of commandments to be printed was considered and the decision reached that ten thousand should be published. the conference lasted two days. in the afternoon of the first day of the conference, according to the minutes of the meeting, the preface to the book of commandments was "received by inspiration." the same afternoon, the following occurred: "brother joseph smith, jun., said that inasmuch as the lord had bestowed a great blessing upon us in giving commandments and revelations, he asked the conference what testimony they were willing to attach to these commandments which would shortly be sent to the world. a number of the brethren arose and said that they were willing to testify to the world that they knew that they were of the lord." (_far west record_, p. 16.) in the second day's proceedings of the conference it is recorded: "the revelation of last evening read by the moderator [this was oliver cowdery]. the brethren then arose in turn and bore witness to the truth of the book of commandments; after which brother joseph smith, jun., arose and expressed his feelings and gratitude concerning the commandments and preface received yesterday." (_far west record_, p. 16.) 12. doctrine and covenants, sec. 1. this revelation which, in the current edition, and in fact in all editions of the doctrine and covenants, stands as section 1, is the lord's preface to the revelations which he has given to this dispensation of the fulness of times. 13. doctrine and covenants, sec. 67. 14. this "testimony" to the truth of the "book of commandments" was doubtless drawn up with the intention of having it signed by the elders present at the conference; but whether that was done or not does not appear in the ms. of the prophet's history. the testimony itself, however, is in the manuscript history. this is remarked because it has not been published heretofore in the history of the prophet. the matter appears to stand thus: each of the elders present at the conference testified to the truth of the revelations then about to be published; and, as already seen (p. 222 note), expressed a willingness to testify to the truth of the revelations to all the world. accordingly this testimony was prepared with the intention of having it signed and published in the "book of commandments." it may have been signed, too, and carried to missouri, but owing to the fact that the printing press was destroyed by a mob before the "book of commandments" was all printed, the "testimony" does not appear in the part of it that was printed. the names of the elders present at this special conference, according to the minutes of it in the _far west record_ (p. 15), are as follows: joseph smith, jun., oliver cowdery, david whitmer, john whitmer, peter whitmer, jun., sidney rigdon, william b. m'lellin, orson hyde, luke johnson, lyman e. johnson. 15. doctrine and covenants, sec. 68. 16. doctrine and covenants, sec. 133. 17. doctrine and covenants, sec. 69. it must not be understood from the first paragraph of this revelation that oliver cowdery was untrustworthy, and therefore it was necessary that a companion be provided for him. the fact was that much of the journey between kirtland and independence, or zion, was through a sparsely settled country, the western portion of it through a frontier country where there is always a gathering, more or less, of lawless people; and it was at considerable risk that a person traveled through such a country, especially when alone and carrying money with him. it was wisdom then, for the sake of oliver cowdery, and to insure the safety of the money and the sacred things he was to carry with him, that one should go with him that would be a true and faithful companion, hence the appointment of john whitmer. 18. in the minutes of the special conference of november 12th, spoken of in the foregoing by the prophet, occurs the following account of what took place in addition to what the prophet has written: "brother joseph smith, jun., said one item he wished acted upon was that our brothers oliver cowdery and john whitmer and the sacred writings which they have entrusted to them to carry to zion--be dedicated to the lord by the prayer of faith. secondly, brother oliver has labored with me from the beginning in writing, &c. brother martin has labored with me from the beginning and brothers john whitmer and sidney rigdon also for a considerable time, and as these sacred writings are now going to the church for its benefit, that we may have claim on the church for recompense--if this conference think these things worth prizing to be had on record to show hereafter--i feel that it will be according to the mind of the spirit, for by it these things were put into my heart which i know to be the spirit of truth. "voted; that joseph smith, jun., be appointed to dedicate and consecrate these brethren and the sacred writings and all they have entrusted to their care, to the lord. done accordingly. * * * * voted; that in consequence of the diligence of our brethren, joseph smith, jun., oliver cowdery, john whitmer, and sidney rigdon in bringing to light by the grace of god these sacred things,--[they] be appointed to manage them according to the laws of the church and the commandments of the lord. and also that in consequence of the families of joseph smith, hyrum smith, peter whitmer, christian whitmer, jacob whitmer, hiram page and david whitmer administering to their wants in temporal things; and also [on account of] the labors of samuel h. smith, peter whitmer, jun., william smith and don carlos smith--voted by the conference that the above named brethren be remembered to the bishop in zion as being worthy of inheritances among the people of the lord according to the laws of said church."--_far west record_, pp. 18, 19. 19. doctrine and covenants, sec. 70. {238} chapter xviii. the amherst conference--the vision of the degrees of glory in man's future life. [sidenote: the labors of the prophet and sidney rigdon.] after oliver cowdery and john whitmer had departed for jackson county, missouri, i resumed the translation of the scriptures, and continued to labor in this branch of my calling with elder sidney rigdon as my scribe, until i received the following: _revelation, given december 1st, 1831._ [1] 1. behold, thus saith the lord unto you my servants, joseph smith, jun., and sidney rigdon, that the time has verily come, that it is necessary and expedient in me that you should open your mouths in proclaiming my gospel, the things of the kingdom, expounding the mysteries thereof out of the scriptures, according to that portion of spirit and power which shall be given unto you, even as i will. 2. verily i say unto you, proclaim unto the world in the regions round about, and in the church also, for the space of a season, even until it shall be made known unto you. 3. verily this is a mission for a season, which i give unto you, 4. wherefore, labor ye in my vineyard. call upon the inhabitants of the earth, and bear record, and prepare the way for the commandments and revelations which are to come. 5. now, behold this is wisdom; whoso readeth, let him understand and receive also; 6. for unto him that receiveth it shall be given more abundantly, even power; 7. wherefore, confound your enemies; call upon them to meet you both in public and in private; and inasmuch as ye are faithful, their shame shall be made manifest. {239} 8. wherefore, let them bring forth their strong reasons against the lord. 9. verily, thus saith the lord unto you, there is no weapon that is formed against you shall prosper; 10. and if any man lift his voice against you, he shall be confounded in mine own due time; 11. wherefore, keep my commandments, they are true and faithful. even so. amen. [sidenote: the prophet's earnest labors in kirtland.] knowing now the mind of the lord, that the time had come that the gospel should be proclaimed in power and demonstration to the world, from the scriptures, reasoning with men as in days of old, i took a journey to kirtland, in company with elder sidney rigdon on the 3rd day of december, to fulfil the above revelation. on the 4th, several of the elders and members assembled together to learn their duty, and for edification, and after some time had been spent in conversing about our temporal and spiritual welfare, i received the following: _revelation, given december 4th, 1831_. [2] 1. hearken and listen to the voice of the lord, o ye who have assembled yourselves together, who are the high priests of my church, to whom the kingdom and power have been given. 2. for verily thus saith the lord, it is expedient in me for a bishop to be appointed unto you, or of you, unto the church in this part of the lord's vineyard; 3. and verily in this thing ye have done wisely, for it is required of the lord, at the hand of every steward, to render an account of his stewardship, both in time and in eternity. 4. for he who is faithful and wise in time, is accounted worthy to inherit the mansions prepared for him of my father. 5. verily i say unto you, the elders of the church in this part of my vineyard, shall render an account of their stewardship unto the bishop, who shall be appointed of me, in this part of my vineyard. 6. these things shall be had on record, to be handed over unto the bishop in zion; 7. and the duty of the bishop shall be made known by the commandments which have been given, and the voice of the conference. {240} 8. and now, verily i say unto you, my servant newel k. whitney is the man who shall be appointed and ordained unto this power. this is the will of the lord your god, your redeemer. even so. amen. 9. the word of the lord, in addition to the law which has been given, making known the duty of the bishop who has been ordained unto the church in this part of the vineyard, which is verily this: 10. to keep the lord's storehouse; to receive the funds of the church in this part of the vineyard; 11. to take an account of the elders as before has been commanded; and to administer to their wants, who shall pay for that which they receive, inasmuch as they have wherewith to pay; 12. that this also may be consecrated to the good of the church, to the poor and needy; 13. and he who hath not wherewith to pay, an account shall be taken and handed over to the bishop of zion, who shall pay the debt out of that which the lord shall put into his hands; 14. and the labors of the faithful who labor in spiritual things, in administering the gospel and the things of the kingdom unto the church, and unto the world, shall answer the debt unto the bishop in zion; 15. thus it cometh out of the church, for according to the law every man that cometh up to zion, must lay all things before the bishop in zion. 16. and now, verily i say unto you, that as every elder in this part of the vineyard must give an account of his stewardship unto the bishop in this part of the vineyard, 17. a certificate from the judge or bishop in this part of the vineyard, unto the bishop in zion, rendereth every man acceptable, and answereth all things, for an inheritance, and to be received as a wise steward, and as a faithful laborer; 18. otherwise he shall not be accepted of the bishop of zion. 19. and now, verily i say unto you, let every elder who shall give an account unto the bishop of the church, in this part of the vineyard be recommended by the church or churches, in which he labors, that he may render himself and his accounts approved in all things. 20. and again, let my servants who are appointed as stewards over the literary concerns of my church, have claim for assistance upon the bishop or bishops, in all things, 21. that the revelations may be published, and go forth unto the ends of the earth; that they also may obtain funds which shall benefit the church in all things, 22. that they also may render themselves approved in all things, and be accounted as wise stewards. 23. and now, behold, this shall be an ensample for all the extensive {241} branches of my church, in whatsoever land they shall be established. and now i make an end of my sayings. amen. 24. a few words in addition to the laws of the kingdom, respecting the members of the church. they that are appointed by the holy spirit to go up unto zion, and they who are privileged to go up unto zion, 25. let them carry up unto the bishop a certificate from three elders of the church, or a certificate from the bishop, 26. otherwise he who shall go up unto the land of zion shall not be accounted as a wise steward. this is also an ensample. amen. [sidenote: effectiveness of the prophet's and sidney rigdon's labors.] from this time until the 8th or 10th of january, 1832, myself and elder rigdon continued to preach in shalersville, ravenna, and other places, setting forth the truth, vindicating the cause of our redeemer; showing that the day of vengeance was coming upon this generation like a thief in the night; that prejudice, blindness and darkness filled the minds of many, and caused them to persecute the true church, and reject the true light; by which means we did much towards allaying the excited feelings which were growing out of the scandalous letters then being published in the _ohio star_, at ravenna, by the before-mentioned apostate, ezra booth. [3] on the 10th of january, i received the following revelation making known the will of the lord concerning the elders of the church until the convening of the next conference. [4] _revelation of january 10th, 1832_. [5] 1. for verily thus saith the lord, it is expedient in me, that they should continue preaching the gospel, and in exhortation to the churches in the regions round about, until conference; 2. and then, behold, it shall be made known unto them, by the voice of the conference, their several missions. 3. now, verily, i say unto you my servants, joseph smith, jun., and sidney rigdon, saith the lord, it is expedient to translate again, 4. and, inasmuch as it is practicable, to preach in the regions round {242} about until conference; and after that it is expedient to continue the work of translation until it be finished. 5. and let this be a pattern unto the elders until further knowledge, even as it is written. 6. now i give no more unto you at this time. gird up your loins and be sober. even so. amen. [sidenote: translation renewed.] upon the reception of the foregoing word of the lord, i recommenced the translation of the scriptures, and labored diligently until just before the conference, which was to convene on the 25th of january. during this period, i also received the following, as an explanation of the first epistle to the corinthians, 7th chapter, 14th verse: _revelation_. [6] 1. "for the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were your children unclean, but now are they holy." 2. now, in the days of the apostles the law of circumcision was had among all the jews who believed not the gospel of jesus christ. 3. and it came to pass that there arose a great contention among the people concerning the law of circumcision, for the unbelieving husband was desirous that his children should be circumcised and become subject to the law of moses, which law was fulfilled. 4. and it came to pass that the children, being brought up in subjection to the law of moses, gave heed to the traditions of their fathers and believed not the gospel of christ, wherein they became unholy; 5. wherefore, for this cause the apostle wrote unto the church, giving unto them a commandment, not of the lord, but of himself, that a believer should not be united to an unbeliever, except the law of moses should be done away among them. 6. that their children might remain without circumcision; and that the tradition might be done away, which saith that little children are unholy; for it was had among the jews, 7. but little children are holy, being sanctified through the atonement of jesus christ; and this is what the scriptures mean. [sidenote: the amherst conference.] a few days before the conference was to commence in amherst, lorain county, i started with the elders that lived in my own vicinity, and arrived in good time. at this conference much harmony {243} prevailed, and considerable business was done to advance the kingdom, and promulgate the gospel to the inhabitants of the surrounding country. [7] the elders seemed anxious for me to inquire of the lord that they might know his will, or learn what would be most pleasing to him for them to do, in order to bring men to a sense of their condition; for, as it was written, all men have gone out of the way, so that none doeth good, no, not one. i inquired and received the following: _revelation, given january, 1832_. [8] 1. verily, verily, i say unto you, i who speak even by the voice of my spirit; even alpha and omega, your lord and your god; 2. hearken, o ye who have given your names to go forth to proclaim my gospel, and to prune my vineyard. 3. behold, i say unto you, that it is my will that you should go forth and not tarry, neither be idle but labor with your mights, 4. lifting up your voices as with the sound of a trump, proclaiming the truth according to the revelations and commandments which i have given you, 5. and thus, if ye are faithful ye shall be laden with many sheaves, and crowned with honor, and glory, and immortality, and eternal life. 6. therefore, verily i say unto my servant william e. m'lellin, i revoke the commission which i gave unto him, to go unto the eastern countries, 7. and i give unto him a new commission and a new commandment, in the which i, the lord, chasten him for the murmurings of his heart; 8. and he sinned, nevertheless, i forgive him, and say unto him again, go ye into the south countries, 9. and let my servant luke johnson go with him and proclaim the things which i have commanded them, 10. calling on the name of the lord for the comforter, which shall teach them all things that are expedient for them, 11. praying always that they faint not, and inasmuch as they do this, i will be with them even unto the end. 12. behold, this is the will of the lord your god concerning you. even so. amen. 13. and again, verily thus saith the lord, let my servant orson hyde, {244} and my servant samuel h. smith, take their journey into the eastern countries, and proclaim the things which i have commanded them; and inasmuch as they are faithful, lo, i will be with them even unto the end. 14. and again, verily i say unto my servant lyman johnson, and unto my servant orson pratt, they shall also take their journey into the eastern countries; and behold, and lo, i am with them also, even unto the end. 15. and again, i say unto my servant asa dodds, and unto my servant calves wilson, that they also shall take their journey unto the western countries, and proclaim my gospel, even as i have commanded them. 16. and he who is faithful shall overcome all things, and shall be lifted up at the last day. 17. and again, i say unto my servant major n. ashly, and my servant burr riggs, let them take their journey also into the south country; 18. yea, let all those take their journey, as i have commanded them, going from house to house, and from village to village, and from city to city; 19. and in whatsoever house ye enter, and they receive you, leave your blessing upon that house; 20. and in whatsoever house ye enter, and they receive you not, ye shall depart speedily from that house, and shake off the dust of your feet as a testimony against them; 21. and you shall be filled with joy and gladness; and know this, that in the day of judgment you shall be judges of that house, and condemn them; 22. and it shall be more tolerable for the heathen in the day of judgment, than for that house; therefore gird up your loins and be faithful, and ye shall overcome all things, and be lifted up at the last day. even so. amen. 23. and again, thus saith the lord unto you, o ye elders of my church, who have given your names that you might know his will concerning you; 24. behold, i say unto you, that it is the duty of the church to assist in supporting the families of those, and also to support the families of those who are called and must needs be sent unto the world to proclaim the gospel unto the world; 25. wherefore, i, the lord, give unto you this commandment, that ye obtain places for your families, inasmuch as your brethren are willing to open their heart; 26. and let all such as can obtain places for their families, and {245} support of the church for them, not fail to go into the world, whether to the east or to the west, or to the north, or to the south; 27. let them ask and they shall receive, knock and it shall be opened unto them and be made known from on high, even by the comforter, whither they shall go. 28. and again, verily i say unto you, that every man who is obliged to provide for his own family, let him provide, and he shall in nowise lose his crown; and let him labor in the church. 29. let every man be diligent in all things. and the idler shall not have place in the church, except he repent and mend his ways. 30. wherefore, let my servant simeon carter, and my servant emer harris, be united in the ministry; 31. and also my servant ezra thayre, and my servant thomas b. marsh; 32. also my servant hyrum smith, and my servant reynolds cahoon; 33. and also my servant daniel stanton, and my servant seymour brunson; 34. and also my servant sylvester smith, and my servant gideon carter; 35. and also my servant ruggles eames, and my servant stephen burnett; 36. and also my servant micah b. welton; and also my servant eden smith. even so. amen. [sidenote: revelation on the degrees of future glory.] upon my return from amherst conference, i resumed the translation of the scriptures. from sundry revelations which had been received, it was apparent that many important points touching the salvation of man, had been taken from the bible, or lost before it was compiled. it appeared self-evident from what truths were left, that if god rewarded every one according to the deeds done in the body the term "heaven," as intended for the saints' eternal home must include more kingdoms than one. accordingly, on the 16th of february, 1832, while translating st. john's gospel, myself and elder rigdon saw the following vision: _vision of the glories_. [9] 1. hear o ye heavens, and give ear o earth, and rejoice ye {246} inhabitants thereof, for the lord is god, and beside him there is no savior 2. great is his wisdom, marvelous are his ways, and the extent of his doings none can find out; 3. his purposes fail not, neither are there any who can stay his hand; 4. from eternity to eternity he is the same, and his years never fail. 5. for thus saith the lord, i, the lord, am merciful and gracious unto those who fear me, and delight to honor those who serve me in righteousness and in truth unto the end; 6. great shall be their reward and eternal shall be their glory; 7. and to them will i reveal all mysteries, yea, all the hidden mysteries of my kingdom from days of old, and for ages to come will i make known unto them the good pleasure of my will concerning all things pertaining to my kingdom; 8. yea, even the wonders of eternity shall they know, and things to come will i show them, even the things of many generations; 9. and their wisdom shall be great, and their understanding reach to heaven: and before them the wisdom of the wise shall perish, and the understanding of the prudent shall come to naught; 10. for by my spirit will i enlighten them, and by my power will i make known unto them the secrets of my will: yea, even those things which eye has not seen, nor ear heard, nor yet entered into the heart of man. 11. we, joseph smith, jun., and sidney rigdon, being in the spirit, on the sixteenth of february, in the year of our lord, one thousand eight hundred and thirty-two, 12. by the power of the spirit our eyes were opened and our understandings were enlightened, so as to see and understand the things of god- 13. even those things which were from the beginning before the world was, which were ordained of the father, through his only begotten son, who was in the bosom of the father, even from the beginning, 14. of whom we bear record; and the record which we bear is the fullness of the gospel of jesus christ who is the son, whom we saw and with whom we conversed in the heavenly vision. 15. for while we were doing the work of translation, which the lord had appointed unto us, we came to the twenty-ninth verse of the fifth chapter of john, which was given unto us as follows: 16. speaking of the resurrection of the dead, concerning those who shall hear the voice of the son of man, and shall come forth; 17. they who have done good in the resurrection of the just, and they who have done evil in the resurrection of the unjust. {247} 18. now this caused us to marvel, for it was given unto us of the spirit; 19. and while we meditated upon these things, the lord touched the eyes of our understandings and they were opened, and the glory of the lord shone round about; 20. and we beheld the glory of the son, on the right hand of the father and received of his fullness; 21. and saw the holy angels, and they who are sanctified before his throne, worshiping god and the lamb, who worship him forever and ever. 22. and now, after the many testimonies which have been given of him, this is the testimony, last of all, which we give of him: that he lives! 23. for we saw him, even on the right hand of god; and we heard the voice bearing record that he is the only begotten of the father; 24. that by him, and through him, and of him, the worlds are and were created, and the inhabitants thereof are begotten song and daughters unto god. 25. and this we saw also, and bear record, that an angel of god who was in authority in the presence of god, who rebelled against the only begotten son whom the father loved and who was in the bosom of the father--was thrust down from the presence of god and the son, 26. and was called perdition, for the heavens wept over him--he was lucifer, a son of the morning. 27. and we beheld, and lo, he is fallen! is fallen! even a son of the morning. 28. and while we were yet in the spirit, the lord commanded us that we should write the vision, for we beheld satan, that old serpent--even the devil--who rebelled against god, and sought to take the kingdom of our god, and his christ, 29. wherefore he maketh war with the saints of god and encompasseth them round about. 30. and we saw a vision of the sufferings of those with whom he made war and overcame, for thus came the voice of the lord unto us. 31. thus saith the lord concerning all those who know my power, and have been made partakers thereof, and suffered themselves through the power of the devil, to be overcome, and to deny the truth and defy my power- 32. they are they who are the sons of perdition, of whom i say that it had been better for them never to have been born, 33. for they are vessels of wrath, doomed to suffer the wrath of god, with the devil and his angels in eternity; {248} 34. concerning whom i have said there is no forgiveness in this world nor in the world to come, 35. having denied the holy spirit after having received it, and having denied the only begotten son of the father--having crucified him unto themselves and put him to an open shame. 36. these are they who shall go away into the lake of fire and brimstone, with the devil and his angels, 37. and the only ones on whom the second death shall have any power; 38. yea, verily, the only ones who shall not be redeemed in the due time of the lord, after the sufferings of his wrath; 39. for all the rest shall be brought forth by the resurrection of the dead, through the triumph and the glory of the lamb, who was slain, who was in the bosom of the father before the worlds were made. 40. and this is the gospel, the glad tidings, which the voice out of the heavens bore record unto us, 41. that he came into the world, even jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; 42. that through him all might be saved whom the father had put into his power and made by him, 43. who glorifies the father, and saves all the works of his hands, except those sons of perdition who deny the son after the father has revealed him; 44. wherefore, he saves all except them; they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment; 45. and the end thereof, neither the place thereof, nor their torment, no man knows, 46. neither was it revealed, neither is, neither will be revealed unto man, except to them who are made partakers thereof: 47. nevertheless, i, the lord, show it by vision unto many, but straightway shut it up again; 48. wherefore the end, the width, the height, the depth, and the misery thereof, they understand not, neither any man except those who are ordained unto this condemnation. 49. and we heard the voice, saying, write the vision, for lo! this is the end of the vision of the sufferings of the ungodly. 50. and again, we bear record, for we saw and heard, and this is the testimony of the gospel of christ concerning them who shall come forth in the resurrection of the just; 51. they are they who received the testimony of jesus, and believed on his name and were baptized after the manner of his burial, being {249} buried in the water in his name, and this according to the commandment which he has given, 52. that by keeping the commandments they might be washed and cleansed from all their sins, and receive the holy spirit by the laying on of the hands of him who is ordained and sealed unto this power, 53. and who overcome by faith, and are sealed by the holy spirit of promise, which the father sheds forth upon all those who are just and true. 54. they are they who are the church of the firstborn. 55. they are they into whose hands the father hath given all things- 56. they are they who are priests and kings, who have received of his fullness, and of his glory, 57. and are priests of the most high, after the order of melchisedek, which was after the order of enoch, which was after the order of the only begotten son; 58. wherefore, as it is written, they are gods, even the sons of god- 59. wherefore all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are christ's and christ is god's. 60. and they shall overcome all things; 61. wherefore let no man glory in man, but rather let him glory in god, who shall subdue all enemies under his feet- 62. these shall dwell in the presence of god and his christ for ever and ever. 63. these are they whom he shall bring with him, when he shall come in the clouds of heaven to reign on earth over his people. 64. these are they who shall have part in the first resurrection. 65. these are they who shall come forth in the resurrection of the just. 66. these are they who are come unto mount zion, and unto the city of the living god, the heavenly place, the holiest of all. 67. these are they who have come to an innumerable company of angels, to the general assembly and church of enoch, and of the firstborn. 68. these are they whose names are written in heaven, where god and christ are the judge of all. 69. these are they who are just men made perfect through jesus the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood. 70. these are they whose bodies are celestial, whose glory is that of the sun, even the glory of god, the highest of all, whose glory the sun of the firmament is written of as being typical. 71. and again, we saw the terrestrial world, and behold and lo, these are they who are of the terrestrial, whose glory differs from that of the {250} church of the firstborn, who have received the fullness of the father, even as that of the moon differs from the sun in the firmament. 72. behold, these are they who died without law, 73. and also they who are the spirits of men kept in prison, whom the son visited, and preached the gospel unto them, that they might be judged according to men in the flesh, 74. who received not the testimony of jesus in the flesh, but afterwards received it. 75. these are they who are honorable men of the earth, who were blinded by the craftiness of men. 76. these are they who receive of his glory, but not of his fullness. 77. these are they who receive of the presence of the son, but not of the fulness of the father; 78. wherefore, they are bodies terrestrial, and not bodies celestial, and differ in glory as the moon differs from the sun. 79. these are they who are not valiant in the testimony of jesus; wherefore they obtain not the crown over the kingdom of our god. 80. and now this is the end of the vision which we saw of the terrestrial, that the lord commanded us to write while we were yet in the spirit. 81. and again, we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from that of the glory of the moon in the firmament. 82. these are they who received not the gospel of christ, neither the testimony of jesus. 83. these are they who deny not the holy spirit. 84. these are they who are thrust down to hell. 85. these are they who shall not be redeemed from the devil, until the last resurrection, until the lord, even christ the lamb shall have finished his work. 86. these are they who receive not of his fullness in the eternal world, but of the holy spirit through the ministrations of the terrestrial; 87. and the terrestrial through the ministration of the celestial; 88. and also the telestial receive it of the administering of angels who are appointed to minister for them, or who are appointed to be ministering spirits for them, for they shall be heirs of salvation. 89. and thus we saw in the heavenly vision, the glory of the telestial, which surpasses all understanding, 90. and no man knows it except him to whom god has revealed it. 91. and thus we saw the glory of the terrestrial, which excels in all things the glory of the telestial, even in glory, and in power, and in might, and in dominion. 92. and thus we saw the glory of the celestial, which excels in all {251} things--where god, even the father, reigns upon his throne for ever and ever; 93. before whose throne all things bow in humble reverence, and give him glory for ever and ever. 94. they who dwell in his presence are the church of the firstborn, and they see as they are seen, and know as they are known, having received of his fulness and of his grace; 95. and he makes them equal in power, and in might, and in dominion. 96. and the glory of the celestial is one, even as the glory of the sun is one. 97. and the glory of the terrestrial is one, even as the glory of the moon is one. 98. and the glory of the telestial is one, even as the glory of the stars is one, for as one star differs from another star in glory, even so differs one from another in glory in the telestial world; 99. for these are they who are of paul, and of apollos, and of cephas. 100. these are they who say they are some of one and some of another--some of christ and some of john, and some of moses, and some of elias, and some of esaias, and some of isaiah, and some of enoch; 101. but received not the gospel, neither the testimony of jesus, neither the prophets, neither the everlasting covenant. 102. last of all, these all are they who will not be gathered with the saints, to be caught up unto the church of the firstborn, and received into the cloud. 103. these are they who are liars, and sorcerers, and adulterers, and whoremongers and whosoever loves and makes a lie. 104. these are they who suffer the wrath of god on earth. 105. these are they who suffer the vengeance of eternal fire. 106. these are they who are cast down to hell and suffer the wrath of almighty god, until the fullness of times, when christ shall have subdued all enemies under his feet, and shall have perfected his work; 107. when he shall deliver up the kingdom, and present it unto the father, spotless, saying i have overcome and have trodden the wine-press alone, even the wine-press of the fierceness of the wrath of almighty god. 108. then shall he be crowned with the crown of his glory, to sit on the throne of his power to reign for ever and ever. 109. but behold and lo, we saw the glory and the inhabitants of the telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the sea shore, 110. and heard the voice of the lord, saying--these all shall bow the {252} knee, and every tongue shall confess to him who sits upon the throne for ever and ever. 111. for they shall be judged according to their works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared, 112. and they shall be servants of the most high; but where god and christ dwell they cannot come, worlds without end. 113. this is the end of the vision which we saw, which we were commanded to write while we were yet in the spirit. 114. but great and marvelous are the works of the lord, and the mysteries of his kingdom which he showed unto us, which surpass all understanding in glory, and in might, and in dominion, 115. which he commanded us we should not write while we were yet in the spirit, and are not lawful for man to utter; 116. neither is man capable to make them known, for they are only to be seen and understood by the power of the holy spirit, which god bestows on those who love him, and purify themselves before him; 117. to whom he grants this privilege of seeing and knowing for themselves; 118. that through the power and manifestation of the spirit, while in the flesh, they may be able to bear his presence in the world of glory. 119. and to god and the lamb, be glory, and honor, and dominion for ever and ever. amen. [sidenote: the prophet's views on the foregoing revelation.] nothing could be more pleasing to the saints upon the order of the kingdom of the lord, than the light which burst upon the world through the foregoing vision. every law, every commandment, every promise, every truth, and every point touching the destiny of man, from genesis to revelation, where the purity of the scriptures remains unsullied by the folly of men, go to show the perfection of the theory [of different degrees of glory in the future life] and witnesses the fact that that document is a transcript from the records of the eternal world. the sublimity of the ideas; the purity of the language; the scope for action; the continued duration for completion, in order that the heirs of salvation may confess the lord and bow the knee; the rewards for faithfulness, and the punishments for sins, are so much beyond the narrow-mindedness of men, that {253} every honest man is constrained to exclaim: "_it came from god_." [sidenote: a key to st. john's book of revelation.] about the first of march, in connection with the translation of the scriptures, i received the following explanation of the revelation of st. john: _revelation, given at hiram, portage county, ohio._ [10] 1. q.--what is the sea of glass spoken of by john, 4th chapter, and 6th verse of the revelations? a. it is the earth, in its sanctified, immortal and eternal state. 2. q. what are we to understand by the four beasts, spoken of in the same verse? a. they are figurative expressions, used by the revelator john, in describing heaven, the paradise of god, the happiness of man, and of beasts, and of creeping things, and of the fowls of the air; that which is spiritual, being in the likeness of that which is temporal; and that which is temporal, in the likeness of that which is spiritual; the spirit of man in the likeness of his person, as also the spirit of the beast, and every other creature which god has created. 3. q. are the four beasts limited to individual beasts, or do they represent classes or orders? a. they are limited to four individual beasts, which were shown to john, to represent the glory of the classes of beings, in their destined order or sphere of creation, in the enjoyment of their eternal felicity. 4. q. what are we to understand by the eyes, and wings, which the beasts had? a. their eyes are a representation of light, and knowledge; that is they are full of knowledge; and their wings are a representation of power, to move, to act, &c. 5. q. what are we to understand by the four and twenty elders, spoken of by john? a. we are to understand that these elders whom john saw, were elders who had been faithful in the work of the ministry and were dead; who belonged to the seven churches,--and were then in the paradise of god. 6. q. what are we to understand by the book which john saw, which was sealed on the back with seven seals? a. we are to understand that it contains the revealed will, mysteries, and works of god; the hidden things of his economy concerning this {254} earth during the seven thousand years of its continuance, or its temporal existence. 7. q. what are we to understand by the seven seals with which it was sealed? a. we are to understand that the first seal contains the things of the first thousand years, and the second also of the second thousand years, and so on until the seventh. 8. q. what are we to understand by the four angels, spoken of in the 7th chapter and 1st verse of revelations? a. we are to understand that they are four angels sent forth from god, to whom is given power over the four parts of the earth, to save life and to destroy; these are they who have the everlasting gospel to commit to every nation, kindred, tongue, and people; having power to shut up the heavens, to seal up unto life, or to cast down to the regions of darkness. 9. q. what are we to understand by the angel ascending from the east, revelations, 7th chapter and 2nd verse? a. we are to understand that the angel ascending from the east, is he to whom is given the seal of the living god, over the twelve tribes of israel; wherefore, he crieth unto the four angels having the everlasting gospel, saying: hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our god in their foreheads; and, if you will receive it, this is elias which was to come to gather together the tribes of israel and restore all things. 10. q. what time are the things spoken of in this chapter to be accomplished? a. they are to be accomplished in the sixth thousandth year, or the opening of the sixth seal. 11. q. what are we to understand by sealing the one hundred and forty-four thousand, out of all the tribes of israel; twelve thousand out of every tribe? a. we are to understand that those who are sealed are high priests, ordained unto the holy order of god, to administer the everlasting gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the firstborn. 12. q. what are we to understand by the sounding of the trumpets, mentioned in the 8th chapter of revelations? a. we are to understand that as god made the world in six days, and on the seventh day he finished his work, and sanctified it, and also formed man out of the dust of the earth; even so, in the beginning of the seventh thousand years will the lord god sanctify the earth, and {255} complete the salvation of man, and judge all things, and shall redeem all things, except that which he hath not put into his power, when he shall have sealed all things, unto the end of all things; and the sounding of the trumpets of the seven angels are the preparing and finishing of his work, in the beginning of the seventh thousand years; the preparing of the way before the time of his coming. 13. q. when are the things to be accomplished, which are written in the 9th chapter of revelations? a. they are to be accomplished after the opening of the seventh seal, before the coming of christ. 14. q. what are we to understand by the little book which was eaten by john, as mentioned in the 10th chapter of revelations? a. we are to understand that it was a mission, and an ordinance, for him to gather the tribes of israel; behold this is elias; who, as it is written, must come and restore all things. 15. q. what is to be understood by the two witnesses, in the eleventh chapter of revelations? a. they are two prophets that are to be raised up to the jewish nation in the last days, at the time of the restoration, and to prophesy to the jews, after they are gathered, and have built the city of jerusalem in the land of their fathers. [sidenote: sundry revelations.] besides the work of translating, previous to the 20th of march, i received the four following revelations:- _revelation, given march, 1832. the order given of the lord to enoch, [joseph smith, jun.,] [11] for the purpose of establishing the poor_. [12] 1. the lord spake unto enoch (joseph smith, jun.,) saying; hearken unto me, saith the lord your god, who are ordained unto the high priesthood of my church, who have assembled yourselves together; 2. and listen to the counsel of him who has ordained you from on high, who shall speak in your ears the words of wisdom, that salvation may be unto you in that thing which you have presented before me, saith the lord god; 3. for verily i say unto you, the time has come, and is now at hand; and behold, and lo, it must needs be that there be an organization of {256} my people, in regulating and establishing the affairs of the storehouse for the poor of my people, both in this place and in the land of zion, 4. or in other words, the city of enoch, (joseph) for a permanent and everlasting establishment and order unto my church, to advance the cause, which ye have espoused to the salvation of man, and to the glory of your father who is in heaven, 5. that you may be equal in the bands of heavenly things; yea, and earthly things also, for the obtaining of heavenly things; 6. for if ye are not equal in earthly things, ye cannot be equal in obtaining heavenly things; 7. for if you will that i give unto you a place in the celestial world, you must prepare yourselves by doing the things which i have commanded you and required of you. 8. and now, verily thus saith the lord, it is expedient that all things be done unto my glory, by you who are joined together in this order; 9. or in other words, let my servant ahashdah [newel k. whitney] and my servant gazelam, or enoch, (joseph smith, jun.,) and my servant pelagoram, (sidney rigdon), sit in council with the saints which are in zion; 10. otherwise satan seeketh to turn their hearts away from the truth, that they become blinded and understand not the things which are prepared for them; 11. wherefore a commandment i give unto you, to prepare and organize yourselves by a bond or everlasting covenant that cannot be broken. 12. and he who breaketh it shall lose his office and standing in the church, and shall be delivered over to the buffetings of satan until the day of redemption. 13. behold, this is the preparation wherewith i prepare you, and the foundation, and the ensample which i give unto you, whereby you may accomplish the commandments which are given you, 14. that through my providence, notwithstanding the tribulation which shall descend upon you, that the church may stand independent above all other creatures beneath the celestial world, 15. that you may come up unto the crown prepared for you, and be made rulers over many kingdoms saith the lord god, the holy one of zion, who hath established the foundations of adam-ondi-ahman; 16. who hath appointed michael your prince, and established his feet, and set him up on high, and given unto him the keys of salvation under the counsel and direction of the holy one, who is without beginning of days or end of life. 17. verily, verily i say unto you, ye are little children, and ye have not as yet understood how great blessings the father hath in his own hands and prepared for you; {257} 18. and ye cannot bear all things now, nevertheless be of good cheer, for i will lead you along: the kingdom is yours and the blessings thereof are yours; and the riches of eternity are yours; 19. and he who receiveth all things with thankfulness shall be made glorious; and the things of this earth shall be added unto him, even an hundred fold, yea, more; 20. wherefore, do the things which i have commanded you, saith your redeemer, even the son of ahman, who prepareth all things before he taketh you; 21. for ye are the church of the firstborn, and he will take you up in a cloud, and appoint every man his portion. 22. and he that is a faithful and wise steward shall inherit all things. amen. _revelation, given march, 1832_. [13] 1. verily i say unto you, that it is my will that my servant jared carter should go again into the eastern countries, from place to place, and from city to city, in the power of the ordination wherewith he has been ordained, proclaiming glad tidings of great joy, even the everlasting gospel; 2. and i will send upon him the comforter, which shall teach him the truth and the way whither he shall go; 3. and inasmuch as he is faithful, i will crown him again with sheaves; 4. wherefore, let your heart be glad, my servant jared carter, and fear not, saith your lord, even jesus christ. amen. _revelation, given march, 1832_. [14] 1. verily, thus saith the lord, unto you my servant, stephen burnett, go ye, go ye into the world and preach the gospel to every creature that cometh under the sound of your voice; 2. and inasmuch as you desire a companion, i will give unto you my servant eden smith; 3. wherefore, go ye and preach my gospel, whether to the north or to the south, to the east or to the west, it mattereth not, for ye cannot go amiss; 4. therefore, declare the things which ye have heard and verily believe, and know to be true. 5. behold, this is the will of him who hath called you, your redeemer, even jesus christ. amen. _revelation, given march, 1832_. [15] 1. verily, verily i say unto you my servant frederick g. williams, {258} listen to the voice of him who speaketh, to the word of the lord your god, and hearken to the calling wherewith you are called, even to be a high priest in my church, and a counselor unto my servant joseph smith, jun., 2. unto whom i have given the keys of the kingdom, which belong always unto the presidency of the high priesthood: [16] 3. therefore, verily i acknowledge him and will bless him, and also thee, inasmuch as thou art faithful in counsel, in the office which i have appointed unto you, in prayer, always, vocally and in thy heart, in public and in private, also in thy ministry in proclaiming the gospel in the land of the living, and among thy brethren; 4. and in doing these things thou wilt do the greatest good unto thy fellow beings, and wilt promote the glory of him who is your lord; 5. wherefore, be faithful, stand in the office which i have appointed unto you, succor the weak, lift up the hands which hang down, and strengthen the feeble knees; 6. and if thou art faithful unto the end, thou shalt have a crown of immortality and eternal life in the mansions which i have prepared in the house of my father. 7. behold, and lo, these are the words of alpha and omega, even jesus christ. amen. footnotes 1. doctrine and covenants, sec. 71. 2. doctrine and covenants, sec. 72. 3. these are the letters referred to at p. 217, note. 4. this conference had been appointed to meet on the 25th of january, at amherst, lorain county, ohio. 5. doctrine and covenants, sec. 73. 6. doctrine and covenants, sec. 74. 7. the chief item of interest connected with this amherst conference held on the 25th of january, 1832, is the fact that it was here that the prophet joseph was sustained and ordained as president of the high priesthood. 8. doctrine and covenants, sec. 75. 9. doctrine and covenants, sec. 76. 10. doctrine and covenants, sec. 77. 11. it was not always desirable that the individuals whom the lord addressed in revelations should at the time be known by the world, and hence in this and in some subsequent revelations the brethren were addressed by other than their own names. the temporary necessity having passed for keeping the names of the individuals addressed unknown, their real names were subsequently given in brackets. 12. doctrine and covenants, sec. 78. 13. doctrine and covenants, sec. 79. 14. doctrine and covenants, sec. 80. 15. doctrine and covenants, sec. 81. 16. it has been said that there was no first presidency in the church of jesus christ in former days and that this body is peculiar to the dispensation of the fulness of times. here the lord declares that the keys of the kingdom "belong always unto the presidency of the high priesthood." in other words they belong to the presidency of the church. in a discourse delivered july 2, 1839, the prophet joseph smith said that adam held the keys of the first presidency, then noah also held this office. he said: "the priesthood is everlasting. the savior, moses and elias gave the keys to peter, james and john, on the mount, when they were transfigured before him." this being true, then peter, james and john were chosen by the lord as a first presidency and served in that capacity in the church of jesus christ in their dispensation. it was by virtue of this calling that they were sent to confer upon joseph smith and oliver cowdery the keys of the kingdom. (d&c 27:13.) {259} chapter xix. mob violence at hiram--the second journey of the prophet to zion, and return to kirtland. [sidenote: prospectus of _the evening and morning star_.] i received a letter from the brethren who went up to the land of zion, stating that they had arrived at independence, missouri, in good health and spirits, with a printing press and a store of goods. agreeable to the instructions of the fall conference, they also sent me the prospectus of a monthly paper, _the evening and morning star_. [1] {260} [sidenote: the prophet's life in hiram.] according to previous intentions, we now began to make preparations to visit the brethren who had removed to the land of missouri. before going to hiram to live with father johnson, [2] my wife had taken two children (twins), of john murdock's, to rear. [3] she received them when only nine days old; they were now nearly eleven months. i would remark that nothing important had occurred since i came to reside in father johnson's house in hiram, except that i had held meetings on the sabbaths and evenings, and baptized a number. [sidenote: a prophecy on olmsted johnson.] father johnson's son, olmsted johnson, about this time came home on a visit, during which i told him if he did not obey the gospel, the spirit he was of would lead him to destruction, and when he went away, he would never return or see his father again. he went to the southern states and mexico; on his return he took sick and died in virginia. [sidenote: apostates.] in addition to the apostate ezra booth, simonds ryder, [4] eli johnson, edward johnson and john johnson, jun., had apostatized. {261} [sidenote: mob violence at hiram.] on the 24th of march, the twins before mentioned, which had been sick of the measles for some time, caused us to be broken of our rest in taking care of them, especially my wife. in the evening i told her she had better retire to rest with one of the children, and i would watch with the sicker child. in the night she told me i had better lie down on the trundle bed, and i did so, and was soon after awakened by her screaming murder, when i found myself going out of the door, in the hands of about a dozen men; some of whose hands were in my hair, and some had hold of my shirt, drawers and limbs. the foot of the trundle bed was towards the door, leaving only room enough for the door to swing open. my wife heard a gentle tapping on the windows which she then took no particular notice of (but which was unquestionably designed for ascertaining whether or not we were all asleep), and soon after the mob broke open the door and surrounded the bed in an instant, and, as i said, the first i knew i was going out of the door in the hands of an infuriated mob. i made a desperate struggle, as i was forced out, to extricate myself, but only cleared one leg, with which i made a pass at one man, and he fell on the door steps. i was immediately overpowered again; and they swore by g--, they would kill me if i did not be still, which quieted me. as they passed around the house {262} with me, the fellow that i kicked came to me and thrust his hand, all covered with blood, into my face and with an exulting hoarse laugh, muttered "_ge, gee, g-d-ye, i'll fix ye_." [5] [sidenote: brutality of the mob.] they then seized me by the throat and held on till i lost my breath. after i came to, as they passed along with me, about thirty rods from the house, i saw elder rigdon stretched out on the ground, whither they had dragged him by his heels. i supposed he was dead. i began to plead with them, saying, "you will have mercy and spare my life, i hope." to which they replied, "g-d-ye, call on yer god for help, we'll show ye no mercy;" and the people began to show themselves in every direction; one coming from the orchard had a plank; and i expected they would kill me, and carry me off on the plank. they then turned to the right, and went on about thirty rods further; about sixty rods from the house, and thirty from where i saw elder rigdon, into the meadow, where they stopped, and one said, "simonds, simonds," (meaning, i supposed, simonds ryder,) "pull up his drawers, pull up his drawers, he will take cold." another replied: "_ain't ye going to kill 'im? ain't ye going to kill 'im!_" when a group of mobbers collected a little way off, and said: "simonds, simonds, come here;" and "simonds" charged those who had hold of me to keep me from touching the ground (as they had done all the time), lest i should get a spring upon them. they held a council, and as i could occasionally overhear a word, i supposed it was to know whether or not it was best to kill me. they returned after a while, when i learned that they had {263} concluded not to kill me, but to beat and scratch me well, tear off my shirt and drawers, and leave me naked. one cried, "simonds, simonds, _where's the tar bucket_?" "i don't know," answered one, "_where 'tis, eli's left it_." they ran back and fetched the bucket of tar, when one exclaimed, with an oath, "_let us tar up his mouth;_" and they tried to force the tar-paddle into my mouth; i twisted my head around, so that they could not, and they cried out, "_g--d--ye, hold up yer head and let us give ye some tar_." they then tried to force a vial into my mouth, and broke it in my teeth. all my clothes were torn off me except my shirt collar; and one man fell on me and scratched my body with his nails like a mad cat, and then muttered out: "_g--d---ye, that's the way the holy ghost falls on folks_!" [sidenote: the prophet's pitiable condition.] they then left me, and i attempted to rise, but fell again; i pulled the tar away from my lips, so that i could breathe more freely, and after a while i began to recover, and raised myself up, whereupon i saw two lights. i made my way towards one of them, and found it was father johnson's. when i came to the door i was naked, and the tar made me look as if i were covered with blood, and when my wife saw me she thought i was all crushed to pieces, and fainted. during the affray abroad, the sisters of the neighborhood had collected at my room. i called for a blanket, they threw me one and shut the door; i wrapped it around me and went in. [sidenote: a case of mistaken identity.] in the meantime, brother john poorman heard an outcry across the corn field, and running that way met father johnson, who had been fastened in his house at the commencement of the assault, by having his door barred by the mob, but on calling his wife to bring his gun, saying he would blow a hole through the door, the mob fled, and father johnson, seizing a club, ran after the party that had elder rigdon, and knocked down one man, and raised his club to level another, exclaiming, "_what are you doing here_?" when they left {264} elder rigdon and turned upon father johnson, who, turning to run toward his own house, met brother poorman coming out of the corn field; each supposing the other to be a mobber, and encounter ensued, and poorman gave johnson a severe blow on the left shoulder with a stick or stone, which brought him to the ground. [6] poorman ran immediately towards father johnson's, and arriving while i was waiting for the blanket, exclaimed, "i'm afraid i've killed him." killed who, asked one; when poorman hastily related the circumstances of the rencounter near the corn field, and went into the shed and hid himself. father johnson soon recovered so as to come to the house, when the whole mystery was quickly solved concerning the difficulty between him and poorman, who, on learning the facts, joyfully came from his hiding place. [sidenote: the prophet's undaunted spirit.] my friends spent the night in scraping and removing the tar, and washing and cleansing my body; so that by morning i was ready to be clothed again. this being the sabbath morning, the people assembled for meeting at the usual hour of worship, and among them came also the mobbers; viz.: simonds ryder, a campbellite preacher and leader of the mob; one mcclentic, who had his hands in my hair; one streeter, son of a campbellite minister; and felatiah allen, esq., who gave the mob a barrel of whiskey to raise their spirits. besides these named, there were many others in the mob. with my flesh all scarified and defaced, i preached to the congregation as usual, and in the afternoon of the same day baptized three individuals. [7] {265} [sidenote: elder rigdon's condition.] the next morning i went to see elder rigdon, and found him crazy, and his head highly inflamed, for they had dragged him by his heels, and those, too, so high from the ground that he could not raise his head from the rough, frozen surface, which lacerated it exceedingly; and when he saw me he called to his wife to bring him his razor. she asked him what he wanted of it; and he replied, to kill me. sister rigdon left the room, and he asked me to bring his razor; i asked him what he wanted of it, and he replied he wanted to kill his wife; and he continued delirious some days. the feathers which were used with the tar on this occasion, the mob took out of elder rigdon's house. after they had seized him, and dragged him out, one of the banditti returned to get some pillows; when the women shut him in and kept him a prisoner some time. [sidenote: composition of the mob.] during the mobbing one of the twins contracted a severe cold, continued to grow worse until friday, and then died. [8] the mobbers were composed of various religious parties, but mostly campbellites, methodists and baptists, who continued to molest and menace father johnson's house for a long time. elder rigdon removed to kirtland with his family--then sick with the measles--the following wednesday; and, on account of the mob, he went to chardon [9] on saturday, march 31st. [sidenote: the prophet starts on his second visit to zion.] april first, i started for missouri, in company with newel k. whitney, peter whitmer, and jesse gause, to fulfil the revelation. not wishing to go by kirtland, as another mob existed in that neighborhood (and indeed, the spirit of mobocracy {266} was very prevalent through that whole region of country at the time), brother george pitkin took us in his wagon by the most expeditious route to warren, where we arrived the same day, and were there joined by elder rigdon, who left chardon in the morning; and proceeding onward, we arrived at wellsville the next day, and the day following at steubenville where we left the wagon; and on wednesday, the 4th of april, we took passage on board a steam packet for wheeling, virginia; where we purchased a lot of paper for the press in zion, then in care of w. w. phelps. [sidenote: incidents by the way.] after we left hiram, fearing for the safety of my family, on account of the mob, i wrote to my wife (in connection with bishop whitney) suggesting that she go to kirtland and tarry with brother whitney's family until our return. from wheeling we took passage on board the steamer trenton. while at the dock, during the night, the boat was twice on fire, burning the whole width of the boat through into the cabin, but with so little damage that the boat went on in the morning; and when we arrived at cincinnati, some of the mob which had followed us, left us, and we arrived at louisville the same night. captain brittle offered us protection on board of his boat, and gave us supper and breakfast gratuitously. at louisville we were joined by elder titus billings, [10] who was journeying with a company of saints from kirtland to zion, and we took passage on the steamer charleston for st. louis, where we parted from brother billings and company, and by stage arrived at independence, missouri, on the twenty-fourth of april, having traveled a distance of about three hundred miles from st. louis. we found the brethren in zion, generally enjoying health and faith; and they were extremely glad to welcome us among them. {267} [sidenote: the prophet acknowledged president of the high priesthood.] on the 26th, i called a general council of the church, and was acknowledged as the president of the high priesthood, according to a previous ordination at a conference of high priests, elders and members, held at amherst, ohio, on the 25th of january, 1832. the right hand of fellowship was given to me by the bishop, edward partridge, in behalf of the church. the scene was solemn, impressive and delightful. during the intermission, a difficulty or hardness which had existed between bishop partridge and elder rigdon, was amicably settled, and when we came together in the afternoon, all hearts seemed to rejoice and i received the following: [11] _revelation, given april, 1832, showing the order given to enoch, and the church in his day_. [12] 1. verily, verily, i say unto you, my servants, that inasmuch as you have forgiven one another your trespasses, even so i, the lord, forgive you. 2. nevertheless there are those among you who have sinned exceedingly; yea, even all of you have sinned; but verily i say unto you, beware from henceforth, and refrain from sin, lest sore judgments fall upon your heads; 3. for unto whom much is given much is required; and he who sins against the greater light shall receive the greater condemnation. 4. ye call upon my name for revelations, and i give them unto you; and inasmuch as ye keep not my sayings, which i give unto you, ye become transgressors, and justice and judgment are the penalty which is affixed unto my law; 5. therefore, what i say unto one i say unto all, watch, for the adversary spreadeth his dominions and darkness reigneth; 6. and the anger of god kindleth against the inhabitants of the earth; and none doeth good, for all have gone out of the way. 7. and now, verily, i say unto you, i, the lord, will not lay any sin to your charge; go your ways and sin no more; but unto that soul who sinneth shall the former sins return, saith the lord your god. {268} 8. and again, i say unto you, i give unto you a new commandment, that you may understand my will concerning you, 9. or, in other words, i give unto you directions how you may act before me, that it may turn to you for your salvation. 10. i, the lord am bound when ye do what i say, but when ye do not what i say, ye have no promise. 11. therefore, verily i say unto you, that it is expedient for my servants alam and ahashdah, (newel k. whitney), mahalaleel, and pelagoram (sidney rigdon), and my servant gazelam (joseph smith), and horah and olihah (oliver cowdery), and shalemanasseh and mahemson (martin harris), to be bound together by a bond and covenant that cannot be broken by transgression, (except judgment shall immediately follow,) in your several stewardships, 12. to manage the affairs of the poor, and all things pertaining to the bishopric both in the land of zion and in the land of shinehah (kirtland.) 13. for i have consecrated the land of shinehah (kirtland) in mine own due time for the benefit of the saints of the most high, and for a stake to zion. 14. for zion must increase in beauty, and in holiness; her borders must be enlarged; her stakes must be strengthened; yea, verily i say unto you, zion must arise and put on her beautiful garments: 15. therefore i give unto you this commandment, that ye bind yourselves by this covenant, and it shall be done according to the laws of the lord. 16. behold, here is wisdom also in me for your good. 17. and you are to be equal, or in other words, you are to have equal claims on the properties, for the benefit of managing the concerns of your stewardships, every man according to his wants and his needs, inasmuch as his wants are just; 18. and all this for the benefit of the church of the living god, that every man may improve upon his talent, that every man may gain other talents, yea, even an hundred fold, to be cast into the lord's storehouse to become the common property of the whole church. 19. every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of god. 20. this order i have appointed to be an everlasting order unto you, and unto your successors, inasmuch as you sin not; 21. and the soul that sins against this covenant, and hardeneth his heart against it, shall be dealt with according to the laws of my church, and shall be delivered over to the buffetings of satan until the day of redemption. 22. and now, verily i say unto you, and this is wisdom, make unto {269} yourselves friends with the mammon of unrighteousness, and they will not destroy you. 23. leave judgment alone with me, for it is mine, and i will repay. peace be with you; my blessings continue with you, 24. for even yet the kingdom is yours, and shall be for ever, if you fall not from your steadfastness. even so. amen. [sidenote: the purposes the prophet seeks to effect through church organization.] on the 27th, we transacted considerable business for the salvation of the saints, who were settling among a ferocious set of mobbers, like lambs among wolves. it was my endeavor to so organize the church, that the brethren might eventually be independent of every incumbrance beneath the celestial kingdom, by bonds and covenants of mutual friendship, and mutual love. [sidenote: a visit to the colesville saints.] on the 28th and 29th, i visited the brethren above big blue river, in kaw township, a few miles west of independence, and received a welcome only known by brethren and sisters united as one in the same faith, and by the same baptism, and supported by the same lord. the colesville branch, in particular, rejoiced as the ancient saints did with paul. [13] it is good to rejoice with the people of god. on the 30th, i returned to independence, and again sat in council with the brethren, and received the following: _revelation, given april, 1832_. [14] 1. verily, thus saith the lord, in addition to the laws of the church concerning women and children, those who belong to the church, who have lost their husbands or fathers. 2. women have claim on their husbands for their maintenance, until their husbands are taken, and if they are not found transgressors they shall have fellowship in the church. 3. and if they are not faithful, they shall not have fellowship in the {270} church; yet they may remain upon their inheritances according to the laws of the land. 4. all children have claim upon their parents for their maintenance until they are of age. 5. and after that they have claim upon the church, or in other words upon the lord's storehouse, if their parents have not wherewith to give them inheritances. 6. and the storehouse shall be kept by the consecrations of the church, and widows and orphans shall be provided for, as also the poor. amen. [sidenote: literary affairs of the church considered.] our council was continued on the 1st of may, when it was ordered that three thousand copies of the book of commandments be printed in the first edition; [15] that william w. phelps, oliver cowdery, and john whitmer, be appointed to review and prepare such revelations for the press as shall be deemed proper for publication, and print them as soon as possible at independence, missouri; the announcement to be made that they are "published by w. w. phelps & co." it was also ordered that w. w. phelps correct and print the hymns which had been selected by emma smith in fulfilment of the revelation. [sidenote: transaction of temporal business.] arrangements were also made for supplying the saints with stores in missouri and ohio, which action, with a few exceptions, was hailed with joy by the brethren. [16] before we left independence, elder rigdon preached two most powerful {271} discourses, which, so far as outward appearance was concerned gave great satisfaction to the people. [sidenote: return journey to kirtland--incidents by the way.] on the 6th of may i gave the parting hand to the brethren in independence, and, in company with brothers rigdon and whitney, commenced a return to kirtland, by stage to st. louis, from thence to vincennes, indiana; and from thence to new albany, near the falls of the ohio river. before we arrived at the latter place, the horses became frightened, and while going at full speed bishop whitney attempted to jump out of the coach, but having his coat fast, caught his foot in the wheel, and had his leg and foot broken in several places; at the same time i jumped out unhurt. we put up at mr. porter's public house, in greenville, for four weeks, while elder rigdon went directly forward to kirtland. during all this time, brother whitney lost not a meal of victuals or a night's sleep, and dr. porter, our landlord's brother, who attended him, said it was a pity we had not got some "mormon" there, as they could set broken bones or do anything else. i tarried with brother whitney and administered to him till he was able to be moved. while at this place i frequently walked out in the woods, where i saw several fresh graves; and one day when i rose from the dinner table, i walked directly to the door and commenced vomiting most profusely. i raised large quantities of blood and poisonous matter, and so great were the muscular contortions of my system, that my jaw in a few moments was dislocated. this i succeeded in replacing with my own hands, and made my way to brother whitney (who was on the bed), as speedily as possible; he laid his hands on me and administered to me in the name of the lord, and i was healed in an instant, although the effect of the poison was so powerful, as to cause much of the hair to become loosened from my head. thanks be to my heavenly father for his interference in my behalf at this critical moment, in the name of jesus christ. amen. {272} [sidenote: the foreknowledge of a seer.] brother whitney had not had his foot moved from the bed for nearly four weeks, when i went into his room, after a walk in the grove, and told him if he would agree to start for home in the morning, we would take a wagon to the river, about four miles, and there would be a ferry-boat in waiting which would take us quickly across, where we would find a hack which would take us directly to the landing, where we should find a boat, in waiting, and we would be going up the river before ten o'clock, and have a prosperous journey home. he took courage and told me he would go. we started next morning, and found everything as i had told him, [17] for we were passing rapidly up the river before ten o'clock, and, landing at wellsville, took stage coach to chardon, from thence in a wagon to kirtland, where we arrived some time in june. footnotes 1. the prospectus of _the evening and morning star_, referred to above, is a lengthy document, from which the following is condensed: it is announced that the _star_ will be devoted to unfolding the meaning of the revelations of god from the earliest times to the present, but more especially those revelations which god has given in the present dispensation; that god made choice of israel in ancient times through whom to make known his will unto mankind; but owing to transgression israel was taken captive and scattered, among all nations; god, however, promised that in the last days he would gather israel then scattered, and bring them again into their own lands where they should be wonderfully prospered. the time for the accomplishment of these things is rapidly approaching. it will be attended with the sore judgments of god upon the wicked. and as in all past ages, before allowing judgments to fall upon the wicked, god has sent them a word of warning and an opportunity to repent, so too in the crisis pending the lord will not bring the threatened calamity upon mankind without sending forth due warning. "therefore, in the fear of him (the lord) and to spread the truth among all nations, kindreds, tongues and people, this paper is sent forth, that a wicked world may know that jesus christ, the redeemer, who shall come to zion will soon appear." _the evening and morning star_--in addition to being a herald of israel's return to the favor of god, and a messenger of the everlasting gospel--will also contain whatever of truth or information that will benefit the saints of god temporally as well as spiritually, "without interfering with politics, broils or the gainsaying of the world." it is also announced that from the _star_ press it may be expected, as soon as wisdom directs, that there will be issued "many sacred records which have slept for ages." the _star_ was to be a royal quarto sheet, issued monthly, at one dollar a year, until it should be deemed proper to publish it oftener. the prospectus was issued in february, and signed by w. w. phelps. 2. the johnson family was one of the typical american families of old colonial times--the men were large, strong, brave, sensible, honest, well-to-do. "my grandfather, israel johnson," writes luke johnson in his autobiographical sketch, "lived in chesterfield, new hampshire, and was much respected by his neighbors for his honesty, integrity and industry. my father, john johnson, was born in chesterfield, new hampshire, april 11th, 1779. he followed the occupation of farming on a large scale, and was noted for paying his debts and living independently. he moved from pomfret, vermont, to hiram, portage county, ohio. he was connected with the methodist church for about five years previous to receiving the gospel." luke johnson then relates the circumstance of the prophet, through the power of god, healing his mother of chronic rheumatism in the arm, which converted ezra booth as already related on page 215, and then resumes: "my father was satisfied in regard to the truth of 'mormonism,' and was baptized by joseph smith, jun., in the winter of 1830-1, and furnished him and his family a home, while he translated a portion of the bible." 3. their names were joseph s. and julia. they were born in orange, cuyahoga county, ohio, april 30, 1831. emma smith, the prophet's wife, had given birth to twins, a boy and girl--on the same date. they lived but three hours and emma smith took the motherless murdock twins in the fond hope that they would fill the void in her life occasioned by the loss of her own. 4. mention has already been made of simonds ryder's conversion to the gospel through the fulfilment of a prophecy relating to an earthquake in pekin, china (see p. 158). the initial point of his apostasy is equally interesting. it appears that some time after his baptism he was ordained an elder of the church (_far west record_, p. 4); and somewhat later informed by a communication signed by the prophet joseph and sidney rigdon, that it was the will of the lord, made known by the spirit, that he should preach the gospel. both in the letter he received and in the official commission to preach, however, his name was spelled r-i-d-e-r, instead of r-y-d-e-r, and is soberly stated in the _history of the disciples on the western reserve_ (hayden) that he thought if the "spirit" through which he had been called to preach could err in the matter of spelling his name, it might have erred in calling him to the ministry as well; or, in other words, he was led to doubt if he were called at all by the spirit of god, because of the error in spelling his name! the same circumstance is referred to in _kennedy's early days of mormonism_ (p. 104). kennedy also remarks that while in the uncertain mood excited by this incident ezra booth returned from missouri, and a comparison of experiences led to a complete overthrow of all belief in the new creed in the minds of both. 5. the man whom the prophet struck was named waste. he was regarded, says luke johnson, as the strongest man in the western reserve, and had boasted that he could take the prophet out of the house alone. "at the time they [the mob] were taking him [the prophet] out of the house, waste had hold of one foot. joseph drew up his leg and gave him a kick, which sent him sprawling into the street. he afterwards said that the prophet was the most powerful man he ever had hold of in his life." (_history of luke johnson_, by himself: _millennial star,_ vol. 26, p. 835.) 6. this blow broke his collar bone, according to the statement of his son, luke johnson. david whitmer laid his hands upon him, and he was immediately healed. (_millennial star_, vol. 26, p. 835) 7. according to the statement of luke johnson (autobiographical sketch, _millennial star_, vol. 26, p. 834-5), there were about forty or fifty in the mob that attacked the prophet on this occasion. he also states that a dr. dennison, a man of considerable influence in the community, was a member of this mob, and threatened to do the prophet great bodily injury, but when he saw the prophet in the hands of his enemies his heart failed him. carnot mason was the one who first seized the prophet and dragged him from his bed. speaking of the fate that overtook some of the members of the mob, johnson remarks that mason, soon after the mobbing, "had an attack of spinal affection." fullars, another of the mob, died of cholera, in cleveland, ohio; and dr. dennison was sent to the penitentiary for ten years (but for what offense he does not say) and died before the term expired. 8. this was joseph s. murdock, whose death occurred march 29, 1832, his age being one day less than eleven months. 9. chardon was the county seat of geauga county, and about five miles from kirtland. 10. titus billings was born on march 25th, 1793, at greenfield, franklin county, massachusetts. he is said to be the second person baptized in kirtland, ohio, the baptism taking place in november, 1830. 11. "all differences," says the minutes of this meeting, recorded in the _far west record_--"all differences settled, and the hearts of all were united together in love."--(p. 25.) 12. doctrine and covenants, sec. 82. 13. it should be remembered that these colesville saints were among the first to receive the gospel under the teachings of the prophet, and hence his heart was naturally tender toward them, and this visit was doubtless especially delightful both to the saints and the prophet. 14. doctrine and covenants, sec. 83. 15. this action of course, annulled the resolution at the kirtland conference to publish an edition of ten thousand. (see p. 222.) 16. the arrangements here referred to for the establishment of stores in missouri and ohio, as disclosed by the minutes of these council meetings of the 26th, 27th, 30th of april, and the 1st of may, were that the brethren in mercantile pursuits in kirtland and zion should be united in one firm, and the establishments in kirtland and zion respectively were regarded merely as branches of the one firm; still it was resolved that each of these branches should have a separate company name. the name of the branch in zion was to be "gilbert, whitney & company," and the one in kirtland "newel k. whitney & company." w. w. phelps and a. s. gilbert were appointed to draft the bond for the united firm. a. s. gilbert and newel k. whitney were appointed to be the agents of the new firm. it was also resolved that whenever any special business should arise it would be the duty of the united firm by its branches at jackson county, missouri, and geauga county, ohio, to regulate the same by special agency. it was also resolved that the united firm negotiate a loan of fifteen thousand dollars at six per centum. the firm of newel k. whitney & co. was appointed to transact the business. 17. this is an instance of the prophet joseph's power as a seer. another example is given by david whitmer in his account of going to harmony, pennsylvania, after the prophet and oliver cowdery, in order to take them to his father's home in fayette, new york, in the summer of 1829, when the book of mormon was in course of translation. "when i arrived at harmony," says david, "joseph and oliver were coming toward me, and met me some distance from the house. oliver told me that joseph had informed him when i started from home, where i had stopped the first night, how i read the sign at the tavern, where i stopped the next night, etc., and that i would be there that day before dinner and this was why they had come out to meet me; all of which was exactly as joseph had told oliver, at which i was greatly astonished." (david whitmer's statement to orson pratt and joseph f. smith, _millennial star_, vol. 40, nos. 49, 50.) {273} chapter xx. "the evening and morning star." [sidenote: occupation of the prophet, summer of 1832.] as soon as i could arrange my affairs, i recommenced the translation of the scriptures, and thus i spent most of the summer. in july, we received the first number of _the evening and morning star_, which was a joyous treat to the saints. delightful, indeed, was it to contemplate that the little band of brethren had become so large, and grown so strong, in so short a time as to be able to issue a paper of their own, which contained not only some of the revelations, but other information also,--which would gratify and enlighten the humble inquirer after truth. [sidenote: opposition of the press.] so embittered was the public mind against the truth, that the press universally had been arrayed against us; and although many newspapers published the prospectus of our paper, yet it appeared to have been done more to calumniate the editor, than give publicity to the forthcoming periodical. editors thought to do us harm, while the saints rejoiced that they could do nothing against the truth but for it. the following are extracts from _the evening and morning star_, independence, missouri, june, 1832--first number: to man. with the help of god, the first number of _the evening and morning star_ comes to the world for the objects specified in its prospectus, which was published last winter. that we should now recapitulate some of its leading objects, and briefly add a few remarks, will {274} naturally be expected; and we cheerfully do so, that this generation may know- that the _star_ comes in these last days as the friend of man, to persuade him to turn to god and live, before the great and terrible day of the lord sweeps the earth of its wickedness; that it comes not only as the messenger of truth, to bring the revelations and commandments of god which have been, but to publish those that god gives now, as in the days of old, for he is the same god yesterday, today, and for ever; * * * * that it comes as the harbinger of peace and good will to them that serve the lord with a determination to have part in the first resurrection, and finally become kings and priests to god the father in the celestial kingdom, where god and christ are, and where they will be for eternity; * * * * * that it comes according to the will of god from those who are not ashamed to take upon them the name of christ, and walk lowly in the valley of humiliation, and let the solemnities of eternity rest upon them: knowing that the great day of the lord will soon usher in the sabbath of creation, for the rest of the saints, that the savior may reign his thousand years of peace upon the earth while satan is bound; that it comes in meekness and mercy to all mankind, that they may do works meet for repentance and be saved in the first resurrection, and afterwards dwell with the spirits of just men made perfect in the celestial kingdom. that it comes to bring good tidings of great joy to all people, but more especially to the house of israel scattered abroad, that the day of their redemption is near, for the lord hath set his hand again the second time to restore them to the lands of their inheritance; that it comes to show that the ensign is now set up unto which all nations shall come, and worship the lord, the god of jacob, acceptably; that it comes when war, and the plague, or pestilence as it is called, are sweeping their thousands and tens of thousands to the grave, to show that the day of tribulation spoken of by our savior is nigh at hand, even at the doors; that it comes to repeat the great caution of paul: beware lest any man spoil you, (the disciples of christ), through philosophy and vain deceit, after the traditions of men and the rudiments of the world. that it comes to prepare the way of the lord, that when he comes he may have a holy people ready to receive him; that it comes to show that no man can be too good to be saved, but that many may be too bad; {275} that it comes to declare that goodness consists in doing good, not merely in preaching it; that it comes to show that all men's religion is vain without charity; that it comes to open the way for zion to rise and put on her beautiful garments and become the glory of the earth, that her land may be joined, or married (according to the known translation of isaiah) to jerusalem again, and they be one as they were in the days of peleg. * * * * * * * man, being created but little below the angels, only wants to know for himself, and not by another, that, by obeying the commands of his creator, he can rise again after death, in the flesh, and reign with christ a thousand years on the earth without sin; be changed in the twinkling of an eye, and become a king and priest to god in eternity--to forsake his sins, and say: lord, i am thine! the first words of which we have any account that jesus christ spake concerning the things of eternal life, were, suffer it to be so now: for thus it becometh us to fulfil all righteousness. then he was baptized: and truly, if it became the savior of the world, holy as he was, to be baptized in the meridian of time, to fulfil all righteousness, how much more necessary it is for man to be baptized in order to be saved. * * * as this paper is devoted to the great concerns of eternal things and the gathering of the saints, it will leave politics, the gainsaying of the world, and many other matters, for their proper channels, endeavoring by all means to set an example before the world, which, when followed, will lead our fellow-men to the gates of glory, where the wicked cease from troubling, and where the weary will find rest. that there may be errors both in us and in the paper, we readily admit, but we mean to grow better, till, from little children, we all come into the unity of the faith and of the knowledge of the son of god, unto a perfect man, unto the measure of the stature of the fullness of christ, which we pray may be the happy lot of thousands, before he comes with the hundred and forty and four thousand that are without guile. [1] to the church of christ abroad in the earth. it is the duty of the church of christ, in zion, to stand as an ensign to all nations, that the lord has set his hand the second time to restore the house of israel to the lands of their inheritance; and it behoves the members of this church to manifest before the world by a godly walk, by a noble example, as well as by sterling precept; by {276} prudence in living, by plainness in dress, by industry, by economy, by faith and works, and, above all, by solemnity, humility and patience, that this is a day of warning and not a day of many words. this being the order in zion, how much more necessary is it, that the churches of christ, which have not yet come up to this land should show the world, by well ordered conduct in all things, that they are the children of the living god! it is all-important, and the salvation of many souls depends upon their faultless example. they will, therefore, knowing that the lord will suddenly come to his temple, do their part in preparing the way, by observing the sabbath day, and keeping it holy; by teaching their children the gospel, and teaching them to pray; by avoiding extremes in all matters; by shunning every appearance of evil; by studying to be approved, and doing unto others as they would have others do unto them; by bearing trouble and persecution patiently, without a murmur, knowing that michael, the arch-angel, when contending with the devil--he disputed about the body of moses--durst not bring against him a railing accusation, but said, the lord rebuke thee. they will not only set an example worthy of imitation, but they will let their light so shine that others, seeing their good works may go and do likewise. example is the great thing that defies the world with all its vain glory; by letting their moderation be known unto all men, both in dress and in living; in words and in deeds; in watching and in praying; in love and in labor, and in works as well as in faith, they, [the saints] preach the world a lecture, they set the inquirer an example, and teach all christendom a lesson, that studied preaching and pulpit eloquence have failed to accomplish. common schools. the disciples should lose no time in preparing schools for their children, that they may be taught as is pleasing unto the lord, and brought up in the way of holiness. those appointed to select and prepare books for the use of schools, will attend to that subject as soon as more weighty matters are finished. [2] but the parents and guardians in the church of christ need not wait--it is all-important that children to become good should be taught [good]. moses, while delivering the words of the lord to the congregation of israel, that is, to the parents, says, "and these words which i command thee this day, shall be in thy heart: and thou shalt teach them diligently unto thy children, and shalt {277} talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down and when thou risest up. and thou shalt bind them for a sign upon thy hand, and they shall be as frontlets between thine eyes." if it were necessary them to teach their children diligently, how much more necessary is it now, when the church of christ is to be an ensign, yea, even an ensample to the world, for good? a word to the wise ought to be sufficient, for children soon become men and women. yes, they are they that must follow us, and perform the duties which not only appertain to this world, but to the second coming of the savior, even preparing for the sabbath of creation, and for eternity. the "star" office. the _star_ office is situated within twelve miles of the west line of the state of missouri; which at present is the western limits of the united states, and about 120 miles west of any press in the state, in about 39 degrees of north latitude, and about 17 1/2 degrees of west longitude, 2 1/2 miles south of missouri river; 280 miles by land, or 500 by water, west of st. louis; nearly 1,200 miles west of washington; 1,300 miles from new york, and more than 1,500 miles from boston. [sidenote: second no. of the _star_.] in august we were again delighted to receive the _star_. the following is extracted from the second [july] number: the elders in the land of zion, to the church of christ scattered abroad. brethren, we think it proper to give you some general information respecting the present state of the church in zion, and also the work of the gathering. notwithstanding that nearly all christendom doubt the propriety of receiving revelations for the government of the church of christ in this age, and generally adopt the scriptures of the old and new testaments as the only rule of faith and practice, yet we believe, from the scriptures of truth, that to every church in past ages, which the lord recognized to be his, he gave revelations, wisely calculated to govern them in the peculiar situation and circumstances under which they were placed, and to enable them by authority to do the peculiar work which they were to perform. the bible contains revelations given at different times to different people, under different circumstances, as will be seen by editorial articles in this paper. the old world was destroyed for rejecting the revelations of god given to {278} them through noah. the israelites were destroyed in the wilderness for despising the revelations given to them through moses; and christ said that the world, in the days of the apostles, would be condemned for not receiving the word of god through them: thus we see that the judgments of god in the past ages have come upon the people, not so much for neglecting the revelations given to their forefathers, as for rejecting those given immediately to themselves. of the blessings of heaven it may be said, that they always rested upon the heads of those to whom they were promised. therefore, seeing that it not only was, but, as long as god remains the same, always will be, the privilege of the true church to receive revelations, containing blessings and cursings, peculiarly adapted to itself as a church, we conclude that it is a mistaken notion that the scriptures of the old and new testaments are the only rule of faith and practice; nevertheless, inasmuch as the precepts and examples contained in them are truly applicable to us under our particular circumstances, we are bound to be governed by them; and we also can receive much benefit from such prophecies as point out the events that shall take place in our day and age. of these there are many, both in the old and the new testaments. they speak plainly of great things that shall be accomplished in the last days;--such as preaching the everlasting gospel to all nations; the gathering of the elect from the four winds of heaven; the building up of zion and jerusalem, or the ingathering of the remnants of jacob, and the planting them in the lands of their fathers' inheritance; the necessary preparation to meet the savior at his second coming, with all the saints, to dwell with them in the millennial reign. and now, who, with the bible in his hand, can suppose that these great and marvelous works can be accomplished by the church without more revelations from the lord? we cannot, for we worship the god of israel, in whom is neither variableness nor shadow of turning;--consequently as in days of old, so in these last days, he has given us revelations by which we may know how to organize the church of christ, and by his authority to perform the work which he has enjoined upon us. and now brethren, if we wish for blessings upon this church, we must walk humbly before the lord, and observe to keep all his commandments. notwithstanding the work of the gathering will be accomplished, we believe in a speedy manner, yet the lord has commanded that it shall not be done in haste, nor by flight, but that all things shall be prepared before you; and for this purpose he has made it the duty of the bishop or agent in the land of zion to make known, from time to time, the privileges of the land to the conferences, which may determine and make known how many can be accommodated. and the saints will remember that the bishop in the land of zion will not receive any, as wise stewards, {279} without they bring a recommend from the bishop in ohio, or from three elders. the elders therefore, will be careful not to recommend and send up churches to this place, without first receiving information from the bishop in ohio, or in the land of zion, that they can be accommodated when they arrive, so as to be settled without confusion, which would produce pestilence. therefore, if a church is desirous to come to the land of zion, we would recommend that first, by letter or otherwise, they make known their desires and their situation to the bishop in ohio, or in the land of zion, and receive information from them before they start. brethren will perceive as well as we, that where churches of fifty or a hundred souls each, are coming to the land of zion, from different parts of the nation, and, as soon will be the case, from different nations, without a knowledge of each other, they would, when they arrive, be in a state of confusion, and labor under many disadvantages which might be avoided by strictly observing the rules and regulations of the church. moreover by being in haste, and forcing the sale of property, unreasonable sacrifices have been made, and although this is a day of sacrifice and tithing, yet to make lavish and unreasonable sacrifices is not well pleasing in the sight of the lord. it is about one year since the work of the gathering commenced, in which time between three and four hundred have arrived here, and are mostly located upon their inheritances, and are generally in good health and spirits and are doing well. the expense of journeying and settling here, together with the establishment of a printing office and store, have probably exceeded the expectations of our brethren abroad, and although zion, according to the prophets, is to become like eden, or the garden of the lord, yet, at present it is as it were but a wilderness and desert, and the disadvantages of settling in a new country, you know, are many and great. therefore, prudence would dictate the churches abroad, at present, not to come up to zion, until preparations can be made for them, and they receive information as above. the prospect for crops in this region of country is, at present, tolerably good, but calls for provisions will undoubtedly be considerable, for besides the emigration of the whites, the government of the united states is settling the indians (or remnants of joseph), immediately to the west, and they must be fed. brethren, we drop the above remarks for your benefit, until you can have the revelations to peruse for yourselves, which will be published as soon as they consistently can be. although the lord has said, that it is his business to provide for his saints in these last days, yet remember he is not bound so to do, unless we observe his sayings and keep them. {280} to the elders of the church of christ, who preach good tidings to the world. brethren, as stars of the ensign which is now set up for the benefit of all nations, you are to enlighten the world, you are to prepare the way for the people to come up to zion; you are to instruct men how to receive the fullness of the gospel, and the everlasting covenants, even them that were from the beginning; you are to carry the ark of safety before the wondering multitudes, without fear, entreating and beseeching all men to be saved; you are to set an example of meekness and humility before saints and sinners, as did the savior; and when reviled you are not to revile again; you are to reason with men, as in days of old to bear patiently and answer as the spirit of truth shall direct, allowing all credit for every item of good. you are to walk in the valley of humility, and pray for the salvation of all; yes, you are to pray for your enemies; and warn in compassion without threatening the wicked with judgments which are to be poured out upon the world hereafter. you have no right to take the judgments, which fell upon the ungodly before the flood, and pour them upon the head of this generation; you have no authority to use the judgments which god sent upon pharaoh in egypt, to terrify the inhabitants of america, neither have you any direction by commandment, to collect the calamities of six thousand years and paint them upon the curtain of these last days to scare mankind to repentance; no, you are to preach the gospel, which is the power of god unto salvation, even glad tidings of great joy unto all people. again, you are not to take the blessings of an individual, or of a church, from the days of enoch to the days of the apostles, and place them upon an individual or a church in these last days; but you are to teach all men that they shall be judged according to their works. for, if god is the same yesterday, today, and for ever, his reward is always with him; and his revelations and blessings and judgments, before the flood, were fitted for that people and that time, in the days of abraham, for that man and that time; in the days of moses, for that man and that time; in the days of david, for that man and that time; in the days of paul, for that man and that time; and now, for this generation and this time. you therefore, must reason from the bible and the book of mormon, with great care and not pervert the meaning of god's sacred word. if our heavenly father saw fit to destroy sodom and gomorrah for their wickedness, nineveh for its abomination, and jerusalem for a transgression of his commandments, what have their destruction to do with the salvation of the world now? the lord says, vengeance is mine, and i will repay. teach all men to trust in god and not in man, and do works meet for repentance. again, {281} teach all men that god is a god of the living and not of the dead. finally, whatever you do, do it with an eye single to the glory of god. you are the light of the world in matters of pure religion, and many souls may be required at your hands. let the idea not leave you, that not only the eyes of the world, but the eyes of the angels and of god are upon you. foreign news. it is a day of strange appearances. everything indicates something more than meets the eye. every nation is opening events which astonish mankind. even the heart of man begins to melt at the prospect before him. the unquenchable thirst for news; the continuity of emigration, the wars and rumors of wars, with many other signs of the distress of nations, from the old world--as the land is called across the ocean--whisper so loud to the understanding, that he who runs may read the label on the eastern sky--the end is nigh. france is filled with a spirit of rebellion, and when the cholera was sweeping its thousands mobs were collecting to slay their tens of thousands. while the hospitals were crowded with the sick, and the groans of the dying filled the air, the fashionable french were holding cholera balls and dancing at the judgments of the almighty. in england, where an anxious multitude have been waiting for reformation in government for years, disappointment is destruction. the house of lords has rejected the reform bill, and the proud-hearted englishman says: reform or revolution! no stop there; for the sound comes across the atlantic: reform or ruin! all the kingdoms of the east seem to be preparing to act the part allotted to them, when the lord rebukes the nations. as on a morning of some great festival, the church bell, the cannon, the small arms, the music, and the cheers of the multitude, arouse all to what is going on, and thunder to man: behold the day! so also earthquakes, wars and rumors of wars, the distress of nations, the constant tide of emigration to the west, the wide spreading ravages of the cholera, and the joy of the saints of god as they come out of babylon, alarm the world, and whisper to every mortal: watch ye, for the time is at hand for the second coming of jesus christ, the redeemer of israel, with peace on earth and good will to man. watch the signs of his coming, that ye be not deceived. items for the public. in connection with the _star_, we publish a weekly paper, entitled the _upper missouri advertiser_. it will contain sketches of the news of the day, politics, advertisements, and whatever tends to promote the interest of the great west. {282} the august number of the _star_, [no. 3] contained the following: the cholera. this desolating sickness is spreading steadily over the united states. the account of its ravages in many places, we cannot give. the whole number of cases in new york, to july 31st, is 3,731. deaths, 1,520. no man can stop the work of the lord, for god rules the pestilence, and the pestilence rules men. forts, sentinels, and oceans may hinder men, or money may bribe, but when the pestilence rides on the wings of the wind, the sentinel has no power; the fort is no obstacle, the ocean is no barrier; and money has no value; the destroying angel goes waving the banner of death over all; and who shall escape his pointed arrow? not he that could brave death at the cannon's mouth, but shrinks at the sound of the cholera; not he that worshiped his god in some stately chapel, every sabbath till the cholera comes, and then flees for his life; no, none but he that trusts in god, shall be able to stand when a thousand shall fall at his side, and ten thousand at his right hand by the noisome pestilence. to the honorable men of the world. to the honorable searchers for truth: we, in a spirit of candor and meekness are bound by every tie that makes man the friend of man, by every endowment of heaven, that renders intelligent beings seekers of happiness to show you the way to salvation. in fact, we are not only bound to do thus for those that seek the riches of eternity, but, to walk in the tracks of our savior, we must love our enemies; bless them that curse us; do good to them that hate us, and pray for them that despitefully use us, and persecute us, or else you and the world may know that we are not the children of god. therefore to be obedient to the precepts of our divine master, we say unto you--search the scriptures--search the revelations which we publish, and ask your heavenly father, in the name of his son jesus christ, to manifest the truth unto you, and if you do it with an eye single to his glory, nothing doubting, he will answer you by the power of his holy spirit. you will then know for yourselves and not for another. you will not then be dependent on man for the knowledge of god; nor will there be any room for speculation. no; for when men receive their instruction from him that made them, they know how he will save them. then again we say: search the scriptures, search the prophets, and learn what portion of them belongs to you and the people of the nineteenth century. you, no doubt, will agree with us, and say, that you have no right to claim the promises of the inhabitants before the flood; that you cannot found your hopes of salvation upon the {283} obedience of the children of israel when journeying in the wilderness; nor can you expect that the blessings which the apostles pronounced upon the churches of christ, eighteen hundred years ago, were intended for you. again, if others' blessings are not your blessings, others' curses are not your curses; you stand then in these last days, as all have stood before you, agents unto yourselves, to be judged according to your works. every man lives for himself. adam was made to open the ways of the world, and for dressing the garden. noah was born to save seed of everything, when the earth was washed of its wickedness by the flood; and the son of god came into the world to redeem it from the fall. but except a man be born again, he cannot see the kingdom of god. this eternal truth settles the question of all men's religion. a man may be saved, after the judgment, in the terrestrial kingdom, or in the telestial kingdom, but he can never see the celestial kingdom of god without being born of the water and the spirit. he may receive a glory like unto the moon [i. e. of which the light of the moon is typical], or a star [i. e. of which the light of the stars is typical], but he can never come unto mount zion, and unto the city of the living god, the heavenly jerusalem, and to an innumerable company of angels; to the general assembly and church of the first-born, which are written in heaven, and to god the judge of all, and to the spirits of just men made perfect, and to jesus the mediator of the new covenant, unless he becomes as a little child, and is taught by the spirit of god. wherefore, we again say, search the revelations of god: study the prophecies, and rejoice that god grants unto the world seers and prophets. they are they who saw the mysteries of godliness; they saw the flood before it came; they saw angels ascending and descending upon a ladder that reached from earth to heaven: they saw the stone cut out of the mountain, which filled the whole earth; they saw the son of god come from the regions of bliss and dwell with men on earth; they saw the deliverer come out of zion, and turn away ungodliness from jacob; they saw the glory of the lord when he showed the transfiguration of the earth on the mount; they saw every mountain laid low and every valley exalted when the lord was taking vengeance upon the wicked; they saw truth spring out of the earth, and righteousness look down from heaven in the last days, before the lord came the second time to gather his elect; they saw the end of wickedness on earth, and the sabbath of creation crowned with peace; they saw the end of the glorious thousand years, when satan was loosed for a little season; they saw the day of judgment when all men received according to their works, and they saw the heaven and earth flee away to make room for the city of god, when the righteous receive an {284} inheritance in eternity. and, fellow sojourners upon earth, it is your privilege to purify yourselves and come up to the same glory, and see for yourselves, and know for yourselves. ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. footnotes 1. the salutatory address was signed by w. w. phelps. 2. this is in plain allusion to the revelation on page 185 where w. w. phelps and oliver cowdery are appointed a committee to prepare books for schools in the church, that little children might receive instruction, which is pleasing before the lord. that revelation and the above article from the _star_ of june, 1832, plainly foreshadow the great interest the church would take in education. {285} chapter xxi. larger views on the doctrine of priesthood revealed--the meeting of the prophet joseph smith, jun., brigham young, and heber c. kimball. [sidenote: baptism of elder george a. smith.] on september the 10th, george a. smith was baptized by joseph h. wakefield, at potsdam, st. lawrence county, new york; and confirmed by elder solomon humphry. [1] {286} [sidenote: return of elders from missouri.] the elders during the month of september began to return from their missions to the eastern states, and present the histories of their several stewardships in the lord's vineyard; and while together in these seasons of joy, i inquired of the {287} lord, and received on the 22nd and 23rd of september, the following revelation on priesthood: _revelation_. [2] 1. a revelation of jesus christ unto his servant joseph smith, jun., and six elders, as they united their hearts and lifted their voices on high. {288} 2. yea, the word of the lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon mount zion, which shall be the city of new jerusalem. 3. which city shall be built, beginning at the temple lot, which is appointed by the finger of the lord, in the western boundaries of the state of missouri, and dedicated by the hand of joseph smith, jun., and others with whom the lord was well pleased. 4. verily this is the word of the lord, that the city new jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation. 5. for verily this generation shall not all pass away until an house shall be built unto the lord, and a cloud shall rest upon it, which cloud shall be even the glory of the lord, which shall fill the house. 6. and the sons of moses, according to the holy priesthood which he received under the hand of his father-in-law, jethro; 7. and jethro received it under the hand of caleb; 8. and caleb received it under the hand of elihu; 9. and elihu under the hand of jeremy; 10. and jeremy under the hand of gad; 11. and gad under the hand of esaias; 12. and esaias received it under the hand of god. 13. esaias also lived in the days of abraham and was blessed of him- 14. which abraham received the priesthood from melchizedek, who received it through the lineage of his fathers, even till noah; 15. and from noah till enoch, through the lineage of their fathers: 16. and from enoch to abel, who was slain by the conspiracy of his brother, who received the priesthood by the commandments of god, by the hand of his father adam, who was the first man- 17. which priesthood continueth in the church of god in all generations, and is without beginning of days or end of years. 18. and the lord confirmed a priesthood also upon aaron and his seed, throughout all their generations, which priesthood also continueth and abideth forever with the priesthood which is after the holiest order of god. 19. and this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of god. 20. therefore, in the ordinances thereof, the power of godliness is manifest. 21. and without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; {289} 22. for without this no man can see the face of god, even the father, and live. 23. now this moses plainly taught to the children of israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of god; 24. but they hardened their hearts and could not endure his presence; therefore, the lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. 25. therefore, he took moses out of their midst, and the holy priesthood also; 26. and the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel; 27. which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the lord in his wrath caused to continue with the house of aaron among the children of israel until john, whom god raised up, being filled with the holy ghost from his mother's womb. 28. for he was baptized while he was yet in his childhood, and was ordained by the angel of god at the time he was eight days old unto this power, to overthrow the kingdom of the jews, and to make straight the way of the lord before the face of his people, to prepare them for the coming of the lord in whose hand is given all power. 29. and again, the offices of elder and bishop are necessary appendages belonging unto the high priesthood. 30. and again, the offices of teacher and deacon are necessary appendages belonging to the lesser priesthood, which priesthood was confirmed upon aaron and his sons. 31. therefore, as i said concerning the sons of moses--for the sons of moses and also the sons of aaron shall offer an acceptable offering and sacrifice in the house of the lord, which house shall be built unto the lord in this generation, upon the consecrated spot as i have appointed- 32. and the sons of moses and of aaron shall be filled with the glory of the lord, upon mount zion in the lord's house, whose sons are ye; and also many whom i have called and sent forth to build up my church. 33. for whoso is faithful unto the obtaining these two priesthoods of which i have spoken, and the magnifying their calling, are sanctified by the spirit unto the renewing of their bodies. 34. they become the sons of moses and of aaron and the seed of abraham, and the church and kingdom, and the elect of god. 35. and also all they who receive this priesthood receive me, saith the lord; {290} 36. for he that receiveth my servants receiveth me; 37. and he that receiveth me receiveth my father; 38. and he that receiveth my father receiveth my father's kingdom; therefore all that my father hath shall be given unto him. 39. and this is according to the oath and covenant which belongeth to the priesthood. 40. therefore, all those who receive the priesthood, receive this oath and covenant of my father, which he cannot break, neither can it be moved. 41. but whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come. 42. and wo unto all those who come not unto this priesthood which ye have received, which i now confirm upon you who are present this day, by mine own voice out of the heavens; and even i have given the heavenly hosts and mine angels charge concerning you. 43. and i now give unto you a commandment to beware concerning yourselves, to give diligent heed to the words of eternal life. 44. for you shall live by every word that proceedeth forth from the mouth of god. 45. for the word of the lord is truth, and whatsoever is truth is light, and whatsoever is light is spirit, even the spirit of jesus christ. 46. and the spirit giveth light to every man that cometh into the world; and the spirit enlighteneth every man through the world, that hearkeneth to the voice of the spirit. 47. and every one that hearkeneth to the voice of the spirit cometh unto god, even the father. 48. and the father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world. 49. and the whole world lieth in sin, and groaneth under darkness and under the bondage of sin. 50. and by this you may know they are under the bondage of sin, because they come not unto me. 51. for whoso cometh not unto me is under the bondage of sin. 52. and whoso receiveth not my voice is not acquainted with my voice, and is not of me. 53. and by this you may know the righteous from the wicked, and that the whole world groaneth under sin and darkness even now. 54. and your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received- {291} 55. which vanity and unbelief have brought the whole church under condemnation. 56. and this condemnation resteth upon the children of zion, even all. 57. and they shall remain under this condemnation until they repent and remember the new covenant, even the book of mormon and the former commandments which i have given them, not only to say, but to do according to that which i have written- 58. that they may bring forth fruit meet for their father's kingdom; otherwise there remaineth a scourge and judgment to be poured out upon the children of zion. 59. for shall the children of the kingdom pollute my holy land? verily, i say unto you, nay. 60. verily, verily, i say unto you who now hear my words, which are my voice, blessed are ye inasmuch as you receive these things; 61. for i will forgive you of your sins with this commandment--that you remain steadfast in your minds in solemnity and the spirit of prayer, in bearing testimony to all the world of those things which are communicated unto you. 62. therefore, go ye into all the world; and unto whatsoever place ye cannot go ye shall send, that the testimony may go from you into all the world unto every creature. 63. and as i said unto mine apostles, even so i say unto you, for you are mine apostles, even god's high priests; ye are they whom my father hath given me; ye are my friends; 64. therefore, as i said unto mine apostles i say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the holy ghost. 65. and these signs shall follow them that believe- 66. in my name they shall do many wonderful works; 67. in my name they shall cast out devils; 68. in my name they shall heal the sick; 69. in my name they shall open the eyes of the blind and unstop the ears of the deaf; 70. and the tongue of the dumb shall speak; 71. and if any man shall administer poison unto them it shall not hurt them; 72. and the poison of a serpent shall not have power to harm them. 73. but a commandment i give unto them, that they shall not boast themselves of these things, neither speak them before the world; for these things are given unto you for your profit and for salvation. 74. verily, verily i say unto you, they who believe not on your words and are not baptized in water in my name, for the remission of {292} their sins, that they may receive the holy ghost, shall be damned, i and shall not come into my father's kingdom where my father and i am. 75. and this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it. 76. but, verily i say unto all those to whom the kingdom has been given--from you it must be preached unto them, that they shall repent of their former evil works; for they are to be upbraided for their evil hearts of unbelief, and your brethren in zion for their rebellion against you at the time i sent you. 77. and again i say unto you, my friends, for from henceforth i shall call you friends, it is expedient that i give unto you this commandment, that ye become even as my friends in days when i was with them, traveling to preach the gospel in my power; 78. for i suffered them not to have purse or scrip, neither two coats. 79. behold, i send you out to prove the world, and the laborer is worthy of his hire. 80. and any man that shall go and preach this gospel of the kingdom and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. and they shall not go hungry, neither athirst. 81. therefore, take ye no thought for the morrow, for what ye shall eat or what ye shall drink, or wherewithal ye shall be clothed. 82. for, consider the lilies of the field, how they grow, they toil not, neither do they spin; and the kingdoms of the world, in all their glory are not arrayed like one of these. 83. for your father, who is in heaven, knoweth that you have need of all these things. 84. therefore, let the morrow take thought for the things of itself. 85. neither take ye thought beforehand what ye shall say; but treasure up in your minds continually the words of life, and it shall be given you in the very hour that portion that shall be meted unto every man. 86. therefore, let no man among you, for this commandment is unto all the faithful who are called of god in the church unto the ministry, from this hour take purse or scrip, that goeth forth to proclaim this gospel of the kingdom. 87. behold, i send you out to reprove the world of all their unrighteous deeds, and to teach them of a judgment which is to come. 88. and whoso receiveth you, there i will be also, for i will go before your face. i will be on your right hand and on your left, and my {293} spirit shall be in your hearts, and mine angels round about you, to bear you up. 89. whoso receiveth you receiveth me; and the same will feed you, and clothe you, and give you money. 90. and he who feeds you, or clothes you, or gives you money, shall in nowise lose his reward. 91. and he that doeth not these things is not my disciple; by this you may know my disciples. 92. he that receiveth you not, go away from him alone by yourselves, and cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your father which is in heaven, and return not again unto that man. 93. and in whatsoever village or city ye enter, do likewise. 94. nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me. 95. wo, i say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me; 96. for i, the almighty, have laid my hands upon the nations, to scourge them for their wickedness. 97. and plagues shall go forth, and they shall not be taken from the earth until i have completed my work, which shall be cut short in righteousness- 98. until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying: 99. the lord hath brought again zion; the lord hath redeemed his people, israel, according to the election of grace, which was brought to pass by the faith and covenant of their fathers. 100. the lord hath redeemed his people; and satan is bound and time is no longer. the lord hath gathered all things in one. the lord hath brought down zion from above. the lord hath brought up zion from beneath. 101. the earth hath travailed and brought forth her strength; and truth is established in her bowels; and the heavens have smiled upon her; and she is clothed with the glory of her god; for he stands in the midst of his people. 102. glory, and honor, and power, and might, {294} be ascribed to our god; for he is full of mercy, justice, grace and truth, and peace, forever and ever, amen. 103. and again, verily, verily, i say unto you, it is expedient that every man who goes forth to proclaim mine everlasting gospel, that inasmuch as they have families, and receive money by gift, that they should send it unto them or make use of it for their benefit, as the lord shall direct them, for thus it seemeth me good. 104. and let all those who have not families, who receive money, send it up unto the bishop in zion, or unto the bishop in ohio, that it may be consecrated for the bringing forth of the revelations and the printing thereof, and for establishing zion. 105. and if any man shall give unto any of you a coat, or a suit, take the old and cast it unto the poor, and go on your way rejoicing. 106. and if any man among you be strong in the spirit, let him take with him him that is weak, that he may be edified in all meekness, that he may become strong also. 107. therefore, take with you those who are ordained unto the lesser priesthood, and send them before you to make appointments, and to prepare the way, and to fill appointments that you yourselves are not able to fill. 108. behold, this is the way that mine apostles, in ancient days, built up my church unto me. 109. therefore, let every man stand in his own office, and labor in his own calling; and let not the head say unto the feet it hath no need of the feet; for without the feet how shall the body be able to stand? 110. also the body hath need of every member, that all may be edified together, that the system may be kept perfect. 111. and behold, the high priests should travel, and also the elders, and also the lesser priests; but the deacons and teachers should be appointed to watch over the church, to be standing ministers unto the church. 112. and the bishop, newel k. whitney, also should travel round about and among all the churches, searching after the poor to administer to their wants by humbling the rich and the proud. 113. he should also employ an agent to take charge and to do his secular business as he shall direct. 114. nevertheless, let the bishop go unto the city of new york, also to the city of albany, and also to the city of boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await them if they do reject these things. {295} 115. for if they do reject these things the hour of their judgment is nigh, and their house shall be left unto them desolate. 116. let him trust in me and he shall not be confounded; and a hair of his head shall not fall to the ground unnoticed. 117. and verily i say unto you, the rest of my servants, go ye forth as your circumstances shall permit, in your several callings, unto the great and notable cities and villages, reproving the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days. 118. for, with you saith the lord almighty, i will rend their kingdoms; i will not only shake the earth, but the starry heavens shall tremble. 119. for i, the lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that i am, and that i will come and reign with my people. 120. i am alpha and omega, the beginning and the end. amen. [sidenote: the prophet's visit to eastern cities.] i continued the translation of the bible and ministering to the church, through the fall, excepting a hurried journey to albany, new york and boston, in company with bishop whitney, from which i returned on the 6th of november, immediately after the birth of my son joseph smith, the third. [3] [sidenote: the arrival of the youngs at kirtland.] about the 8th of november i received a visit from elders joseph young, [4] brigham young, and heber {296} c. kimball [5] of mendon, monroe county, new york. they spent four or five days at kirtland, during which we had many interesting moments. at one of our interviews, brother brigham young [6] and john p. greene spoke in tongues, which was {297} the first time i had heard this gift among the brethren; others also spoke, and i received the gift myself. [7] in answer to letters received from the brethren in missouri, i wrote as follows: kirtland, nov. 27th, 1832. brother william w. phelps:--i say brother, because i feel so {298} from the heart, and although it is not long since i wrote a letter unto you, yet i feel as though you would excuse me for writing this, as i have many things which i wish to communicate. some things which i will mention in this letter, which are lying with great weight on my mind. i am well, and my family also; god grant that you may enjoy the same, and yours, and all the brethren and sisters who remember to inquire after the commandments of the lord, and the welfare of zion and such a being as myself; and while i dictate this letter, i fancy to myself that you are saying or thinking something similar to these words:--"my god, great and mighty art thou, therefore show unto thy servant what shall become of those who are essaying to come up unto zion, in order to keep the commandments of god, and yet receive not their inheritance by consecrations, by order of deed from the bishop, the man that god has appointed in a legal way, agreeably to the law given to organize and regulate the church, and all the affairs of the same." brother william, in the love of god, having the most implicit confidence in you as a man of god, having obtained this confidence by a vision of heaven, therefore i will proceed to unfold to you some of the feelings of my heart, and to answer the question. firstly, it is the duty of the lord's clerk, [8] whom he has appointed, to keep a history, and a general church record of all things that transpire in zion, and of all those who consecrate properties and receive inheritances legally from the bishop; and also their manner of life, their faith, and works and also of the apostates who apostatize after receiving their inheritances. it is contrary to the will and commandment of god, that those who receive not their inheritance by consecration, agreeably to his law, which he has given, that he may tithe his people, to prepare them against the day of vengeance and burning, should have their names enrolled with the people of god; neither is their genealogy to be kept, or to be had where it may be found on any of the records or history of the church; their names shall not be found neither the names of the fathers, nor the names of the children written in the book of the law of god, saith the lord of hosts. yea, thus saith the still small voice, which whispereth through and pierceth all things, and oftentimes it maketh my bones to quake while it maketh manifest, saying: and it shall come to pass, that i, the lord god, will send one mighty and strong, holding the sceptre of power in his hand, clothed with light for a covering, whose mouth shall utter words, eternal words; {299} while his bowels shall be a fountain of truth, to set in order the house of god, and to arrange by lot the inheritances of the saints, whose names are found, and the names of their fathers, and of their children enrolled in the book of the law of god: while that man, who was called of god, and appointed, that putteth forth his hand to steady the ark of god, shall fall by the shaft of death, like as a tree that is smitten by the vivid shaft of lightning; and all they who are not found written in the book of remembrance, shall find none inheritance in that day but they shall be cut asunder, and their portion shall be appointed them among unbelievers, where are wailing and gnashing of teeth. these things i say not of myself; therefore, as the lord speaketh, he will also fulfil. and they who are of the high priesthood, whose names are not found written in the book of the law, or that are found to have apostatized, or to have been cut off from the church; as well as the lesser priesthood, or the members, in that day, shall not find an inheritance among the saints of the most high; therefore it shall be done unto them as unto the children of the priest, as will be found recorded in the second chapter, and sixty-first and sixty-second verses of ezra. [9] now, brother william, if what i have said is true, how careful men ought to be what they do in the last days, lest they are cut short of their expectations, and they that think they stand should fall, because they keep not the lord's commandments; whilst you, who do the will of the lord and keep his commandments, have need to rejoice with unspeakable joy, for such shall be exalted very high, and shall be lifted up in triumph above all the kingdoms of this world; but i must drop this subject at the beginning [of it]. oh, lord, when will the time come when brother william, thy servant, and myself, shall behold the day that we may stand together and gaze upon eternal wisdom engraven upon the heavens, while the majesty of our god holdeth up the dark curtain until we may read the round of eternity, to the fulness and satisfaction of our immortal souls? oh, lord, deliver us in due time from the little, narrow prison, almost as it were, total darkness of paper, pen and ink;--and a crooked, broken, scattered and imperfect language. i have obtained ten subscribers for the _star_. love for all the brethren. yours in bonds. amen. joseph smith, jun. {300} on the 6th of december, 1832, i received the following revelation explaining the parable of the wheat and tares: _revelation_. [10] 1. verily, thus saith the lord unto you my servants, concerning the parable of the wheat and of the tares; 2. behold, verily i say, the field was the world, and the apostles were the sowers of the seed; 3. and after they have fallen asleep, the great persecutor of the church, the apostate, the whore, even babylon, that maketh all nations to drink of her cup, in whose hearts the enemy, even satan, sitteth to reign--behold he soweth the tares; wherefore, the tares choke the wheat and drive the church into the wilderness. 4. but behold, in the last days, even now while the lord is beginning to bring forth the word, and the blade is springing up and is yet tender- 5. behold, verily i say unto you, the angels are crying unto the lord day and night, who are ready and waiting to be sent forth to reap down the fields; 6. but the lord saith unto them, pluck not up the tares while the blade is yet tender (for verily your faith is weak), lest you destroy the wheat also. 7. therefore, let the wheat and the tares grow together until the harvest is fully ripe; then ye shall first gather out the wheat from among the tares, and after the gathering of the wheat, behold and lo, the tares are bound in bundles, and the field remaineth to be burned. 8. therefore, thus saith the lord unto you, with whom the priesthood hath continued through the lineage of your fathers- 9. for ye are lawful heirs, according to the flesh, and have been hid from the world with christ in god- 10. therefore, your life and the priesthood have remained, and must needs remain through you and your lineage until the restoration of all things spoken by the mouths of all the holy prophets since the world began. 11. therefore, blessed are ye if ye continue in my goodness, a light unto the gentiles, and through this priesthood, a savior unto my people israel. the lord hath said it. amen. footnotes 1. george albert smith was born at potsdam, st. lawrence county, new york, on the 26th of june, 1817. he was the son of john smith, the sixth son of asael and mary smith. john smith was therefore a brother of the prophet's father, and george albert and the prophet were cousins. in the fall of 1828, asael smith, grandfather of the subject of this note, received a letter from joseph smith, sen., informing him of some of the visions the youthful prophet had received. soon after this a letter from the young prophet himself was received by john smith, and read in the hearing of george albert. the letter declared that the judgments of god would overtake the wicked of this generation unless they repented. the letter made a deep impression upon george albert; while his father remarked that "joseph wrote like a prophet." in august, 1830, joseph smith, sen., visited his brother john, bringing with him the book of mormon, a copy of which he left at the former's residence. during the temporary absence of his uncle, who was visiting other branches of the family, george albert championed the book of mormon, and answered objections urged against it by the neighbors who came in to examine it. meantime he formulated some objections of his own, which his uncle joseph on his return answered to his complete satisfaction; and he never afterwards ceased to advocate the divine authenticity of the book of mormon. notwithstanding this conviction, however, he was not baptized until some two years had elapsed as will be seen by reference to the date of his baptism in the text of the prophet's narrative. at this point i think it proper that a letter written by asael smith, grandfather of the prophet joseph smith jun., should be introduced. a copy of the letter was obtained by george a. smith, the subject of the foregoing biographical note, while on a visit to topsfield, in 1872. the original was in the hands of a son of mr. jacob town, then the town clerk of topsfield, and who, while unwilling to part with the original, because written to and received by his father, permitted president george a. smith to copy it. on the outside of the letter, besides the superscription, "mr. jacob town, topsfield commonwealth of massachusetts," is this: "rec'd feb. 14, 1796, from asael smith." from which it appears, when compared with the date under which it was written, the letter was one month on the journey from tunbridge, vt., to topsfield, a distance of 150 miles, and was probably carried by private conveyance. the letter is produced here for two reasons: first for its own intrinsic interest as a literary relic of one of the prophet's ancestors, and of the american revolutionary period; second, as showing the character of the stock from which the prophet joseph descended. this letter exhibits in asael smith a noble independence of character, united with a childlike humility before god, together with unbounded faith and trust in the wisdom of providence and of his over-ruling hand in the affairs of nations. loyalty to his country and faith in the stability of the government under the over-ruling providences of god are equally conspicuous. the letter will go far towards refuting the slanders which untruthful writers have been pleased to circulate concerning the character of that race from which the prophet descended. asael smith's letter to mr. jacob town. "tunbridge. jan. 14th, 1796. "respected sir:--having a favorable opportunity, altho' on very short notice, i with joy and gratitude, embrace it, returning herewith my most hearty thanks for your respect shown in your favor of the 30th of november, by mr. willis, which i view as a singular specimen of friendship, which has very little been practiced by any of my friends in topsfield, altho' often requested. "my family are all, through the goodness of the divine benediction, in a tolerable good state of health, and desire to be remembered to you and to all inquiring friends. "i have set me up a new house since mr. willis was here and expect to remove into it next spring, and begin again on an entire new farm, and my son joseph will live on the old farm (if this that has been but four years occupied can be called old), and carry it on at the halves, which half i hope will nearly furnish my family with food, whilst i with my four youngest sons shall endeavor to bring to another farm, etc. "as to news, i have nothing as i know of, worth noticing, except that grain has taken a sudden rise amongst us about one-third. "as to the jacobin party, they are not very numerous here, or if they are they are pretty still; there are some in this state, viz., in bennington, who like other children crying for a rattle, have blared out against their rulers, in hopes to wrest from them, if possible, what they esteem the plaything of power and trust. but they have been pretty well whipped and have become tolerably quiet again, and i am in hopes if they live to to arrive to the years of discretion, when the empire of reason shall take place, that they will then become good members of society, notwithstanding their noisy, nucious behavior in their childhood, for which they were either capable of hearing or giving any reason. "for my part, i am so willing to trust the government of the world in the hands of the supreme ruler of universal nature, that i do not at present wish to try to wrest it out of his hands, and i have so much confidence in his abilities to teach our senators wisdom, that i do not think it worth while for me to interpose, from the little stock of knowledge that he has favored me with, in the affair, either one way or the other. he has conducted us through a glorious revolution and has brought us into the promised land of peace and liberty, and i believe that he is about to bring all the world into the same beatitude in his own time and way; which, altho' his ways may appear never so inconsistent to our blind reason, yet may be perfectly consistent with his designs. and i believe that the stone is now cut out of the mountain without hands, spoken of by daniel, and has smitten the image upon his feet, by which the iron, the clay, the brass, the silver and the gold, (viz.) all the monarchial and ecclesiastical tyranny will be broken to pieces and become as the chaff of the summer threshing floor, the wind shall carry them all away, that there shall be no place found for them. "give my best regards to your parents and tell them that i have taken up with the eleventh commandment, that the negro taught to the minister, which was thus-"the minister asked the negro how many commandments there were, his answer was 'eleben, sir.' 'aye,' replied the other, 'what is the eleventh? that is one i never heard of.' 'the eleventh commandment, sir, is mind your own business.' "so i choose to do and give myself but little concern about what passes in the political world. "give my best regards to dr. meriam, mr. willis, joseph dorman and mr. cree, and tell mr. cree i thank him for his respects and hope he will accept of mine. write to me as often and as large as you can and oblige your sincere friend and well-wisher. (signed) asael smith "mr. jacob town, jun." the following appears on the back of the first page of the letter, being evidently of the nature of a postscript-"give my hearty thanks to mr. charles rogers for his respects shown in writing me a few lines, and tell him that i should a wrote to him now, had i had time, but now waive it for the present, as i have considerable part of what i intended to a writ to you. "if i should live and do well, i expect to come to topsfield myself next winter, which, if i do, i shall come and pay you a visit. farewell. "tell mr. joseph cree that if he will come here and set up his trade, i will warrant him as much work as he can do, and good pay." on the margin of the second page of the letter appears the following-"i expect my son joseph will be married in a few days." 2. doctrine and covenants, sec. 84. 3. three children had previously been born to joseph and emma: a son, on june 15, 1828, who died the same hour; and a son and daughter, on april 30, 1831, who lived three hours. these latter children were born the same day as the murdock twins, whose adoption into joseph's family at the age of nine days, is mentioned on page 260. 4. joseph young, mentioned above, was named for his grandfather joseph young, a physician and surgeon in the british-american army during the french and indian war. john young, the father of joseph young, subject of this note, was a native of hopkinton, middlesex county, massachusetts. he married nabby howe, who bore to him eleven children, of whom joseph was the seventh child and second son. joseph was born on the 7th of april, 1797, in hopkinton, middlesex county, massachusetts. in early life he became attached to religion, and was very moral and devout. in his youth he assisted his father in agricultural pursuits. he was a methodist preacher for a number of years, and labored in the united states and canada. on april 6th, 1832, he was baptized into the church of jesus christ of latter-day saints, by elder daniel bowen, in columbia, pennsylvania; and was ordained an elder a few days afterwards under the hands of ezra landon. after preaching in the state of new york for several months, he took a mission to canada, in the summer of 1832, in company with his brother phinehas, eleazer miller and others. they organized two small branches, and returned to mendon in about four months. he then went to kirtland with heber c. kimball and his brother brigham, as related in the text. 5. heber chase kimball was born june 14, 1801, in sheldon, franklin county, vermont. his parents were american born, though of scotch extraction, the ancient name of the family being, it is believed, campbell. his opportunities for acquiring an education even of the common school order were extremely limited. at the age of nineteen he was apprenticed to his elder brother, charles, to learn the potter's trade. he served some two years as an apprentice and then worked for his brother as a journeyman potter. while yet in the employ of his brother they together moved to mendon, monroe county, where the latter established a pottery. while living here heber married vilate murray, of victor, a town near mendon, but in the adjoining county of ontario. soon after his marriage he joined the baptist church. three weeks later, and some time in the winter of 1831, a number of the elders of the church of jesus christ of latter-day saints began preaching in the town of victor, and heber c. kimball and a number of the youngs attended their meetings. then followed the visit to the branch of the church in columbia, pennsylvania, mentioned in the biographical note of brigham young. after his return from columbia he was baptized by alpheus gifford, on the 15th of april, 1832. during the summer of 1832 heber c. kimball was ordained an elder and with the youngs labored part of his time in the ministry, and succeeded in raising up several small branches of the church. in september he made the journey to kirtland, spoken of by the prophet in his narrative. 6. brigham young was born in whitingham, windham county, vermont, june 1, 1801. he was the ninth child and fourth son of john and nabby howe young. he was early taught by his parents to live a strictly moral life, it was not until he was in his twenty-second year that he gave serious thought to religion. he soon afterwards joined the methodist church. on the 8th of october he married miriam works, daughter of asa and jerusha works, and for a number of years followed the trade of carpenter and joiner, painter and glazier. in the spring of 1829 he made his home at mendon, a small town some fifteen miles south and east of rochester, in monroe county, where his father also resided. a year later he saw for the first time the book of mormon, a copy that was left at the house of his brother, phinehas h. young, by samuel h. smith, brother of the prophet. in the fall of 1831 elders alpheus gifford, elial strong and others appeared in the vicinity of mendon, preaching the restored gospel, as revealed through joseph smith the prophet, and brigham believed their testimony. in company with his brother, phinehas, and heber c. kimball he visited a branch of the church in columbia, bradford county, pennsylvania. the three brethren remained with the branch of the church about a week, during which time their faith was much strengthened in the mission of the modern prophet. on returning to mendon, brigham young in company with john p. greene started for canada to find joseph young, an elder brother of brigham's, then a preacher in the methodist church. on meeting his brother brigham related what he had learned of the new dispensation and joseph rejoiced at hearing the glad tidings. together they returned to mendon, where they arrived in march, 1832; and on the 14th of april following, brigham was baptized by eleazer miller, and confirmed a member of the church at the water's edge. almost immediately afterwards miller ordained him an elder in the church. during the summer of 1832 he preached in mendon and vicinity and assisted in raising up several branches of the church. on the 8th of september his wife died of consumption, leaving him with two small children, both girls. after the death of his wife he made his home with heber c. kimball, the latter's wife taking in charge his motherless babes. in the same month of september, in company with heber c. kimball and his brother joseph, he went to kirtland on his visit to the prophet, as related in the text. 7. the above incident is thus related by president brigham young in his own history:--in september, 1832, brother heber c. kimball took his horse and wagon, brother joseph young and myself accompanying him, and started for kirtland to see the prophet joseph. we visited many friends on the way, and some branches of the church. we exhorted them and prayed with them, and i spoke in tongues. some pronounced it genuine and from the lord, and others pronounced it of the devil. we proceeded to kirtland and stopped at john p. greene's, who had just arrived there with his family. we rested a few minutes, took some refreshments and started to see the prophet. we went to his father's house and learned that he was in the woods chopping. we immediately repaired to the woods, where we found the prophet, and two or three of his brothers, chopping and hauling wood. here my joy was full at the privilege of shaking the hand of the prophet of god, and receiving the sure testimony, by the spirit of prophecy, that he was all that any man could believe him to be as a true prophet. he was happy to see us and bid us welcome. we soon returned to his house, he accompanying us. in the evening, a few of the brethren came in, and we conversed upon the things of the kingdom. he called upon me to pray; in my prayer i spoke in tongues. as soon as we arose from our knees, the brethren flocked around him, and asked his opinion concerning the gift of tongues that was upon me. he told them it was the pure adamic language. some said to him they expected he would condemn the gift brother brigham had, but he said, "no, it is of god."--_millennial star_, vol. 25, p. 439. the gift of tongues here spoken of was first exercised in one of the pennsylvania branches; next at mendon, where the youngs and kimballs resided; then in the branches between mendon and kirtland; then in kirtland under the circumstances above related, and shortly afterwards it was a gift quite generally exercised by the saints in ohio. "and it came to pass," writes john whitmer in his history of the church (chap. 10), "that in the fall of 1832, the disciples in ohio received the gift of tongues, and in june, 1833, we received the gift of tongues in zion." 8. the part of the above letter, beginning with the words, "it is the duty of the lord's clerk," etc., and ending with the words, "as will be found recorded in the second chapter and sixty-first and sixty-second verses of ezra," was accepted afterwards as the word of the lord, that is, as a revelation upon the matters treated therein, and appears in the doctrine and covenants as section 85. 9. "and the children of the priests: the children of habaiah, the children of koz, the children of barzillai; which took a wife of the daughters of barzillai the gileadite, and was called after their name: these sought their register among those that were reckoned by genealogy, but they were not found, therefore were they, as polluted, put from the priesthood."--ezra 2:61, 62. 10. doctrine and covenants, sec. 86. {301} chapter xxii. the prophecy on the war of the rebellion--the olive leaf--communication to mr. seaton--warning to zion. [sidenote: state of the world at the close of 1832.] appearances of troubles among the nations became more visible this season than they had previously been since the church began her journey out of the wilderness. the ravages of the cholera were frightful in almost all the large cities on the globe. the plague broke out in india, while the united states, amid all her pomp and greatness, was threatened with immediate dissolution. the people of south carolina, in convention assembled (in november), passed ordinances, declaring their state a free and independent nation; and appointed thursday, the 31st day of january, 1833, as a day of humiliation and prayer, to implore almighty god to vouchsafe his blessings, and restore liberty and happiness within their borders. president jackson issued his proclamation against this rebellion, called out a force sufficient to quell it, and implored the blessings of god to assist the nation to extricate itself from the horrors of the approaching and solemn crisis. on christmas day [1832], i received the following revelation and prophecy on war. revelation and prophecy. [1] 1. verily, thus saith the lord concerning the wars that will shortly come to pass, beginning at the rebellion of south carolina, which will eventually terminate in the death and misery of many souls; 2. and the time will come that war will be poured out upon all nations, beginning at this place. 3. for behold, the southern states shall be divided against the northern states, and the southern states will call on other nations, even the nation of great britain, as it is called, and they shall also call upon {302} other nations, in order to defend themselves against other nations; and then war shall be poured out upon all nations. 4. and it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshaled and discipled for war. 5. and it shall come to pass also that the remnants who are left of the land will marshal themselves, and shall become exceedingly angry, and shall vex the gentiles with a sore vexation. 6. and thus, with the sword and by bloodshed the inhabitants of the earth shall mourn; and with famine, and plague, and earthquake, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth be made to feel the wrath, and indignation, and chastening hand of an almighty god, until the consumption decreed hath made a full end of all nations; 7. that the cry of the saints, and the blood of the saints, shall cease to come up into the ears of the lord of sabaoth, from the earth, to be avenged of their enemies. 8. wherefore, stand ye in holy places, and be not moved, until the day of the lord come; for behold, it cometh quickly, saith the lord. amen. two days after the preceding prophecy, on the 27th of december, i received the following: _revelation_. [2] 1. verily, thus saith the lord unto you who have assembled yourselves together to receive his will concerning you: 2. behold, this is pleasing unto your lord, and the angels rejoice over you; the alms of your prayer have come up into the ears of the lord of sabaoth, and are recorded in the book of the names of the sanctified, even them of the celestial world. 3. wherefore, i now send upon you another comforter, even upon you my friends, that it may abide in your hearts, even the holy spirit of promise; which other comforter is the same that i promised unto my disciples, as is recorded in the testimony of john. 4. this comforter is the promise which i give unto you of eternal life, even the glory of the celestial kingdom; 5. which glory is that of the church of the firstborn, even of god, the holiest of all, through jesus christ his son- 6. he that ascended up on high, as also he descended below all {303} things, in that he comprehended all things, that he might be in all and through all things, the light of truth; 7. which truth shineth. this is the light of christ. as also he is in the sun, and the light of the sun, and the power thereof by which it was made. 8. as also he is in the moon, and is the light of the moon, and the power thereof by which it was made; 9. as also the light of the stars, and the power thereof by which they were made; 10. and the earth also, and the power thereof, even the earth upon which you stand. 11. and the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings; 12. which light proceedeth forth from the presence of god to fill the immensity of space- 13. the light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of god who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things. 14. now, verily i say unto you, that through the redemption which is made for you is brought to pass the resurrection from the dead. 15. and the spirit and the body are the soul of man. 16. and the resurrection from the dead is the redemption of the soul. 17. and the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it. 18. therefore, it must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory; 19. for after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of god the father; 20. that bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified. 21. and they who are not sanctified through the law which i have given unto you, even the law of christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom. 22. for he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory. 23. and he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory. 24. and he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. {304} therefore he must abide a kingdom which is not a kingdom of glory. 25. and again, verily i say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law. 26. wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it. 27. for notwithstanding they die, they also shall rise again, a spiritual body. 28. they who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened. 29. ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness. 30. and they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness. 31. and also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness. 32. and they who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received. 33. for what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift. 34. and again, verily i say unto you, that which is governed by law is also preserved law and perfected and sanctified by the same. 35. that which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. therefore, they must remain filthy still. 36. all kingdoms have a law given; 37. and there are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom. 38. and unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. 39. all beings who abide not in those conditions are not justified. 40. for intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth {305} before the face of him who sitteth upon the throne and governeth and executeth all things. 41. he comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even god, forever and ever. 42. and again, verily i say unto you, he hath given a law unto all things, by which they move in their times and their seasons; 43. and their courses are fixed, even the courses of the heavens and the earth, which comprehend the earth and all the planets. 44. and they give light to each other in their times and in their seasons, in their minutes, in their hours, in their days, in their weeks, in their months, in their years--all these are one year with god, but not with man. 45. the earth rolls upon her wings, and the sun giveth his light by day, and the moon giveth her light by night, and the stars also give their light, as they roll upon their wings in their glory, in the midst of the power of god. 46. unto what shall i liken these kingdoms, that ye may understand? 47. behold, all these are kingdoms, and any man who hath seen any or the least of these hath seen god moving in his majesty and power. 48. i say unto you, he hath seen him; nevertheless, he who came unto his own was not comprehended. 49. the light shineth in darkness, and the darkness comprehendeth it not; nevertheless, the day shall come when you shall comprehend even god, being quickened in him and by him. 50. then shall ye know that ye have seen me, that i am, and that i am the true light that is in you, and that you are in me; otherwise ye could not abound. 51. behold, i will liken these kingdoms unto a man having a field, and he sent forth his servants into the field to dig in the field. 52. and he said unto the first: go ye and labor in the field, and in the first hour i will come unto you, and ye shall behold the joy of my countenance. 53. and he said unto the second: go ye also into the field, and in the second hour i will visit you with the joy of my countenance. 54. and also unto the third, saying: i will visit you; 55. and unto the fourth, and so on unto the twelfth. 56. and the lord of the field went unto the first in the first hour, and tarried with him all that hour, and he was made glad with the light of the countenance of his lord. 57. and then he withdrew from the first that he might visit the second also, and the third, and the fourth, and so on unto the twelfth. {306} 58. and thus they all received the light of the countenance of their lord, every man in his hour, and in his time, and in his season- 59. beginning at the first, and so on unto the last, and from the last unto the first, and from the first unto the last; 60. every man in his own order, until his hour was finished, even according as his lord had commanded him, that his lord might be glorified in him, and he in his lord, that they all might be glorified. 61. therefore, unto this parable i will liken all these kingdoms, and the inhabitants thereof--every kingdom in its hour, and in its time, and in its season, even according to the decree which god hath made. 62. and again, verily i say unto you, my friends, i leave these sayings with you to ponder in your hearts, with this commandment which i give unto you, that ye shall call upon me while i am near; 63. draw near unto me and i will draw near unto you; seek me diligently and ye shall find me; ask, and ye shall receive; knock and it shall be opened unto you. 64. whatsoever ye ask the father in my name it shall be given unto you, that is expedient for you; 65. and if ye ask anything that is not expedient for you, it shall turn unto your condemnation. 66. behold, that which you hear is as the voice of one crying in the wilderness--in the wilderness, because you cannot see him--my voice, because my voice is spirit; my spirit is truth; truth abideth and hath no end; and if it be in you it shall abound. 67. and if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things. 68. therefore, sanctify yourselves that your minds become single to god, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will. 69. remember the great and last promise which i have made unto you; cast away your idle thoughts and your excess of laughter far from you. 70. tarry ye, tarry ye in this place, and call a solemn assembly, even of those who are the first laborers in this last kingdom. 71. and let those whom they have warned in their traveling call on the lord, and ponder the warning in their hearts which they have received, for a little season. 72. behold, and lo, i will take care of your flocks, and will raise up elders and send unto them. 73. behold, i will hasten my work in its time. 74. and i give unto you, who are the first laborers in this last kingdom, a commandment that you assemble yourselves together, and {307} organize yourselves, and prepare yourselves, and sanctify yourselves; yea, purify your hearts, and cleanse your hands and your feet before me, that i may make you clean; 75. that i may testify unto your father, and your god, and my god, that you are clean from the blood of this wicked generation; that i may fulfil this promise, this great and last promise, which i have made unto you, when i will. 76. also, i give unto you a commandment that ye shall continue in prayer and fasting from this time forth. 77. and i give unto you a commandment that you shall teach one another the doctrine of the kingdom. 78. teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of god, that are expedient for you to understand; 79. of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms- 80. that ye may be prepared in all things when i shall send you again to magnify the calling whereunto i have called you, and the mission with which i have commissioned you. 81. behold, i sent you out to testify and warn the people, and it becometh every man who hath been warned to warn his neighbor. 82. therefore, they are left without excuse, and their sins are upon their own heads. 83. he that seeketh me early shall find me, and shall not be forsaken. 84. therefore, tarry ye, and labor diligently, that you may be perfected in your ministry to go forth among the gentiles for the last time, as many as the mouth of the lord shall name, to bind up the law and seal up the testimony, and to prepare the saints for the hour of judgment which is to come; 85. that their souls may escape the wrath of god, the desolation of abomination which awaits the wicked, both in this world and in the world to come. verily, i say unto you, let those who are not the first elders continue in the vineyard until the mouth of the lord shall call them, for their time is not yet come; their garments are not clean from the blood of this generation. 86. abide ye in the liberty wherewith ye are made free; entangle not yourselves in sin, but let your hands be clean, until the lord comes. 87. for not many days hence and the earth shall tremble and reel to {308} and fro as a drunken man; and the sun shall hide his face, and shall refuse to give light; and the moon shall be bathed in blood; and the stars shall become exceedingly angry, and shall cast themselves down as a fig that falleth from off a fig-tree. 88. and after your testimony cometh wrath and indignation upon the people. 89. for after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and men shall fall upon the ground, and shall not be able to stand. 90. and also cometh the testimony of the voice of thunderings, and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea heaving themselves beyond their bounds. 91. and all things shall be in commotion; and surely, men's hearts shall fail them; for fear shall come upon all people. 92. and angels shall fly through the midst of heaven, crying with a loud voice, sounding the trump of god, saying: prepare ye, prepare ye, o inhabitants of the earth; for the judgment of our god is come: behold, and lo! the bridegroom cometh, go ye out to meet him. 93. and immediately there shall appear a great sign in heaven, and all people shall see it together. 94. and another angel shall sound his trump, saying, that great church, the mother of abominations, that made all nations drink of the wine of the wrath of her fornication, that persecuteth the saints of god, that shed their blood; she who sitteth upon many waters, and upon the islands of the sea; behold, she is the tares of the earth, she is bound in bundles, her bands are made strong, no man can loose them; therefore, she is ready to be burned. and he shall sound his trump both long and loud, and all nations shall hear it. 95. and there shall be silence in heaven for the space of half an hour, and immediately after shall the curtain of heaven be unfolded, as a scroll is unfolded after it is rolled up, and the face of the lord shall be unveiled; 96. and the saints that are upon the earth, who are alive, shall be quickened, and be caught up to meet him. 97. and they who have slept in their graves shall come forth; for their graves shall be opened, and they also shall be caught up to meet him in the midst of the pillar of heaven: 98. they are christ's, the first fruits: they who shall descend with him first, and they who are on the earth and in their graves, who are first caught up to meet him: and all this by the voice of the sounding of the trump of the angel of god. 99. and after this another angel shall sound, which is the second trump; and then cometh the redemption of those who are christ's at {309} his coming; who have received their part in that prison which is prepared for them, that they might receive the gospel, and be judged according to men in the flesh. 100. and again, another trump shall sound, which is the third trump; and then come the spirits of men who are to be judged, and are found under condemnation: 101. and these are the rest of the dead, and they live not again until the thousand years are ended, neither again, until the end of the earth. 102. and another trump shall sound, which is the fourth trump, saying, there are found among those who are to remain until that great and last day, even the end, who shall remain filthy still. 103. and another trump shall sound, which is the fifth trump, which is the fifth angel who committeth the everlasting gospel,--flying through the midst of heaven, unto all nations, kindreds, tongues, and people; 104. and this shall be the sound of his trump, saying to all people, both in heaven and in earth, and that are under the earth; for every ear shall hear it, and every knee shall bow, and every tongue shall confess, while they hear the sound of the trump, saying, fear god, and give glory to him who sitteth upon the throne, for ever and ever: for the hour of his judgment is come. 105. and again, another angel shall sound his trump, which is the sixth angel, saying, she is fallen who made all nations drink of the wine of the wrath of her fornication: she is fallen! is fallen! 106. and again, another angel shall sound his trump, which is the seventh angel, saying, it is finished! it is finished! the lamb of god hath overcome and trodden the wine-press alone: even the wine-press of the fierceness of the wrath of almighty god; 107. and then shall the angels be crowned with the glory of his might, and the saints shall be filled with his glory, and receive their inheritance and be made equal with him. 108. and then shall the first angel again sound his trump in the ears of all living, and reveal the secret acts of men, and the mighty works of god in the first thousand years. 109. and then shall the second angel sound his trump, and reveal the secret acts of men, and the thoughts and intents of their hearts, and the mighty works of god in the second thousand years. 110. and so on, until the seventh angel shall sound his trump: and he shall stand forth upon the land and upon the sea, and swear in the name of him who sitteth upon the throne, that there shall be time no longer; and satan shall be bound, that old serpent, who is called the devil, and shall not be loosed for the space of a thousand years. {310} 111. and then he shall be loosed for a little season, that he may gather together his armies: 112. and michael, the seventh angel, even the archangel, shall gather together his armies, even the hosts of heaven. 113. and the devil shall gather together his armies, even the hosts of hell, and shall come up to battle against michael and his armies: 114. and then cometh the battle of the great god; and the devil and his armies shall be cast away into their own place, that they shall not have power over the saints any more at all; 115. for michael shall fight their battles, and shall overcome him who seeketh the throne of him who sitteth upon the throne, even the lamb. 116. this is the glory of god, and the sanctified; and they shall not any more see death. 117. therefore, verily i say unto you, my friends, call your solemn assembly, as i have commanded you. 118. and as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning even by study, and also by faith. 119. organize yourselves, prepare every needful thing, and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of god; 120. that your incomings may be in the name of the lord; that your outgoings may be in the name of the lord; that all your salutations may be in the name of the lord, with uplifted hands unto the most high. 121. therefore, cease from all your light speeches; from all laughter; from all your lustful desires; from all your pride and light-mindedness, and from all your wicked doings. 122. appoint among yourselves a teacher, and let not all be spokesmen at once; but let one speak at a time and let all listen unto his sayings, that when all have spoken, that all may be edified of all, and that every man may have an equal privilege. 123. see that ye love one another; cease to be covetous, learn to impart one to another as the gospel requires: 124. cease to be idle; cease to be unclean; cease to find fault one with another; cease to sleep longer than is needful; retire to thy bed early, that ye may not be weary; rise early, that your bodies and your minds may be invigorated. 125. and above all things, clothe yourselves with the bond of charity, as with a mantle, which is the bond of perfectness and peace; 126. pray always, that ye may not faint, until i come: behold, and lo, i will come quickly, and receive you unto myself. amen. {311} 127. and again, the order of the house prepared for the presidency of the school of the prophets, established for their instruction in all things that are expedient for them, even for all the officers of the church, or in other words, those who are called to the ministry in the church, beginning at the high priests, even down to the deacons; 128. and this shall be the order of the house of the presidency of the school: he that is appointed to be president, or teacher, shall be found standing in his place in the house which shall be prepared for him. 129. therefore, he shall be first in the house of god, in a place that the congregation in the house may hear his words, carefully and distinctly, not with loud speech. 130. and when he cometh into the house of god, (for he should be first in the house; behold, this is beautiful, that he may be an example), 131. let him offer himself in prayer upon his knees before god, in token or remembrance of the everlasting covenant. 132. and when any shall come in after him, let the teacher arise, and, with uplifted hands, to heaven; yea, even directly, salute his brother or brethren with these words: 133. art thou a brother or brethren? i salute you in the name of the lord jesus christ, in token or remembrance of the everlasting covenant, in which covenant i receive you to fellowship, in a determination that is fixed, immovable, and unchangeable, to be your friend and brother through the grace of god, in the bonds of love, to walk in all the commandments of god blameless, in thanksgiving, forever and ever. amen. 134. and he that is found unworthy of this salutation, shall not have place among you; for ye shall not suffer that mine house shall be polluted by him. 135. and he that cometh in and is faithful before me, and is a brother, or if they be brethren, they shall salute the president or teacher with uplifted hands to heaven, with this same prayer and covenant, or by saying amen, in token of the same. 136. behold, verily, i say unto you, this is an ensample unto you for a salutation to one another in the house of god, in the school of the prophets. 137. and ye are called to do this by prayer and thanksgiving as the spirit shall give utterance in all your doings in the house of the lord, in the school of the prophets, that it may become a sanctuary, a tabernacle of the holy spirit to your edification. 138. and ye shall not receive any among you into this school save he is clean from the blood of this generation; {312} 139. and he shall be received by the ordinance of the washing of feet, for unto this end was the ordinance of the washing of feet instituted. 140. and again, the ordinance of washing feet is to be administered by the president, or presiding elder of the church. 141. it is to be commenced with prayer; and after partaking of bread and wine, he is to gird himself according to the pattern given in the thirteenth chapter of john's testimony concerning me. amen. i wrote to n. e. seaton, esq., [3] editor of the--, as follows: [4] kirtland, january 4th, 1833. _mr. editor_:--sir, considering the liberal principles upon which your interesting and valuable paper is published, myself being a subscriber, and feeling a deep interest in the cause of zion, and in the happiness of my brethren of mankind, i cheerfully take up my pen to contribute my mite at this very interesting and important period. for some length of time i have been carefully reviewing the state of things, as it now appears, throughout our christian land; and have looked at it with feelings of the most painful anxiety. while upon one hand i behold the manifest withdrawal of god's holy spirit, and the veil of stupidity which seems to be drawn over the hearts of the people; upon the other hand, i behold the judgments of god that have swept, and are still sweeping hundreds and thousands of our race (and i fear unprepared) down to the shades of death. with this solemn and alarming fact before me, i am led to exclaim, "o that my head were {313} waters, and mine eyes a fountain of tears, that i might weep day and night." i think that it is high time for a christian world to awake out of sleep, and cry mightily to that god, day and night, whose anger we have justly incurred. are not these things a sufficient stimulant to arouse the faculties and call forth the energies of every man, woman or child that possesses feelings of sympathy for their fellows, or that is in any degree endeared to the budding cause of our glorious lord! i leave an intelligent community to answer this important question, with a confession, that this is what has caused me to overlook my own inability, and expose my weakness to a learned world; but, trusting in that god who has said that these things are hid from the wise and prudent and revealed unto babes, i step forth into the field to tell you what the lord is doing, and what you must do, to enjoy the smiles of your savior in these last days. the time has at last arrived when the god of abraham, of isaac, and of jacob, has set his hand again the second time to recover the remnants of his people, which have been left from assyria, and from egypt, and from pathros, and from cush, and from elam, and from shinar, and from hamath, and from the islands of the sea, and with them to bring in the fulness of the gentiles, and establish that covenant with them, which was promised when their sins should be taken away. see isaiah xi, romans xi, 25, 26 and 27, and also jeremiah xxxi, 31, 32 and 33. this covenant has never been established with the house of israel, nor with the house of judah, for it requires two parties to make a covenant, and those two parties must be agreed, or no covenant can be made. christ, in the days of his flesh, proposed to make a covenant with them, but they rejected him and his proposals, and in consequence thereof, they were broken off, and no covenant was made with them at that time. but their unbelief has not rendered the promise of god of none effect: no, for there was another day limited in david, which was the day of his power; and then his people, israel, should be a willing people;--and he would write his law in their hearts, and print it in their thoughts; their sins and their iniquities he would remember no more. thus after this chosen family had rejected christ and his proposals, the heralds of salvation said to them, "lo, we turn unto the gentiles;" and the gentiles received the covenant, and were grafted in from whence the chosen family were broken off: but the gentiles have not continued in the goodness of god, but have departed from the faith that was once delivered to the saints, and have broken the covenant in which their fathers were established (see isaiah xxiv, 5); and have {314} become high-minded, and have not feared; therefore, but few of them will be gathered with the chosen family. have not the pride, high-mindedness, and unbelief of the gentiles, provoked the holy one of israel to withdraw his holy spirit from them, and send forth his judgments to scourge them for their wickedness? this is certainly the case. christ said to his disciples (mark xvi:17 and 18), that these signs should follow them that believe:--"in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover;" and also, in connection with this, read 1st corinthians, 12th chapter. by the foregoing testimonies we may look at the christian world and see the apostasy there has been from the apostolic platform; and who can look at this and not exclaim in the language of isaiah, "the earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinances, and broken the everlasting covenant?" the plain fact is this, the power of god begins to fall upon the nations, and the light of the latter-day glory begins to break forth through the dark atmosphere of sectarian wickedness, and their iniquity rolls up into view, and the nations of the gentiles are like the waves of the sea, casting up mire and dirt, or all in commotion, and they are hastily preparing to act the part allotted them, when the lord rebukes the nations, when he shall rule them with a rod of iron, and break them in pieces like a potter's vessel. the lord declared to his servants, some eighteen months since, that he was then withdrawing his spirit from the earth; and we can see that such is the fact, for not only the churches are dwindling away, but there are no conversions, or but very few: and this is not all, the governments of the earth are thrown into confusion and division; and _destruction_, to the eye of the spiritual beholder, seems to be written by the finger of an invisible hand, in large capitals, upon almost every thing we behold. and now what remains to be done, under circumstances like these? i will proceed to tell you what the lord requires of all people, high and low, rich and poor, male and female, ministers and people, professors of religion and non-professors, in order that they may enjoy the holy spirit of god to a fulness, and escape the judgments of god, which are almost ready to burst upon the nations of the earth. repent of all your sins, and be baptized in water for the remission of them, in the name of the father, and of the son, and of the holy ghost, and receive the ordinance of the laying on of the hands of him who is ordained and sealed unto this power, that ye may receive the holy spirit of god; and this is according to the holy scriptures, and the book of mormon; and the only way that man can enter into the celestial {315} kingdom. these are the requirements of the new covenant, or first principles of the gospel of christ; then "add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness: and to brotherly kindness, charity [or love]; for if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful, in the knowledge of our lord jesus christ." the book of mormon is a record of the forefathers of our western tribes of indians; having been found through the ministration of an holy angel, and translated into our own language by the gift and power of god, after having been hid up in the earth for the last fourteen hundred years, containing the word of god which was delivered unto them. by it we learn that our western tribes of indians are descendants from that joseph which was sold into egypt, and that the land of america is a promised land unto them, and unto it all the tribes of israel will come, with as many of the gentiles as shall comply with the requisitions of the new covenant. but the tribe of judah will return to old jerusalem. the city of zion spoken of by david, in the one hundred and second psalm, will be built upon the land of america, "and the ransomed of the lord shall return, and come to zion with songs and everlasting joy upon their heads" (isaiah xxxv:10); and then they will be delivered from the overflowing scourge that shall pass through the land. but judah shall obtain deliverance at jerusalem. see joel ii:32; isaiah xxvi:20 and 21; jeremiah xxxi:12, psalm 1:5; ezekiel xxxiv:11, 12 and 13. these are testimonies that the good shepherd will put forth his own sheep, and lead them out from all nations where they have been scattered in a cloudy and dark day, to zion, and to jerusalem; besides many more testimonies which might be brought. and now i am prepared to say by the authority of jesus christ, that not many years shall pass away before the united states shall present such a scene of _bloodshed_ as has not a parallel in the history of our nation; pestilence, hail, famine, and earthquake will sweep the wicked of this generation from off the face of the land, to open and prepare the way for the return of the lost tribes of israel from the north country. the people of the lord, those who have complied with the requirements of the new covenant, have already commenced gathering together to zion, which is in the state of missouri; therefore i declare unto you the warning which the lord has commanded to declare unto this generation, remembering that the eyes of my maker are upon me, and that to him i am accountable for every word i say, wishing nothing worse to my fellow-men than their eternal salvation; therefore, "fear god, and give glory to him, for the hour of his judgment is come." repent ye, repent ye, and embrace the everlasting {316} covenant, and flee to zion, before the overflowing scourge overtake you, for there are those now living upon the earth whose eyes shall not be closed in death until they see all these things, which i have spoken, fulfilled. _remember_ these things; call upon the lord while he is near, and seek him while he may be found, is the exhortation of your unworthy servant, [signed] joseph smith, jun. important correspondence with the brethren in zion. kirtland, january 14, 1833. _brother william w. phelps_: i send you the "olive leaf" which we have plucked from the tree of paradise, [5] the lord's message of peace to us; for though our brethren in zion indulge in feelings towards us, which are not according to the requirements of the new covenant, yet, we have the satisfaction of knowing that the lord approves of us, and has accepted us, and established his name in kirtland for the salvation of the nations; for the lord will have a place whence his word will go forth, in these last days, in purity; for if zion will not purify herself, so as to be approved of in all things, in his sight, he will seek another people; for his work will go on until israel is gathered, and they who will not hear his voice, must expect to feel his wrath. let me say unto you, seek to purify yourselves, and also all the inhabitants of zion, lest the lord's anger be kindled to fierceness. repent, repent, is the voice of god to zion; and strange as it may appear, yet it is true, mankind will persist in self-justification until all their iniquity is exposed, and their character past being redeemed, and that which is treasured up in their hearts be exposed to the gaze of mankind. i say to you (and what i say to you i say to all), hear the warning voice of god, lest zion fall, and the lord sware in his wrath the inhabitants of zion shall not enter into his rest. the brethren in kirtland pray for you unceasingly, for, knowing the terrors of the lord, they greatly fear for you. you will see that the lord commanded us, in kirtland, to build a house of god, and establish a school for the prophets, [6] this is the word of the lord to us, and we must, yea, the lord helping us, we will obey: as on conditions of our obedience he has promised us great things; yea, even a visit from the heavens to honor us with his own presence. we greatly fear before the lord lest we should fail of this great honor, which our {317} master proposes to confer on us; we are seeking for humility and great faith lest we be ashamed in his presence. our hearts are greatly grieved at the spirit which is breathed both in your letter and that of brother gilbert's, the very spirit which is wasting the strength of zion like a pestilence; and if it is not detected and driven from you, it will ripen zion for the threatened judgments of god. remember god sees the secret springs of human action, and knows the hearts of all living. brother, suffer us to speak plainly, for god has respect to the feelings of his saints, and he will not suffer them to be tantalized with impunity. tell brother gilbert that low insinuations god hates; but he rejoices in an honest heart, and knows better who is guilty than he does. we send him this warning voice, and let him fear greatly for himself, lest a worse thing overtake him; all we can say by way of conclusion is, if the fountain of our tears be not dried up, we will still weep for zion. this from your brother who trembles for zion, and for the wrath of heaven, which awaits her if she repent not. [signed] joseph smith, jun. p. s.--i am not in the habit of crying peace, when there is no peace; and, knowing the threatened judgments of god, i say, wo unto them who are at ease in zion; fearfulness will speedily lay hold of the hypocrite. i did not suspect you had lost the commandments, but thought from your letters you had neglected to read them, otherwise you would not have written as you did. it is in vain to try to hide a bad spirit from the eyes of them who are spiritual, for it will show itself in speaking and in writing, as well as in all our other conduct. it is also needless to make great pretensions when the heart is not right; the lord will expose it to the view of his faithful saints. we wish you to render the _star_ as interesting as possible, by setting forth the rise, progress, and faith of the church, as well as the doctrine; for if you do not render it more interesting than at present, it will fall, and the church suffer a great loss thereby. [signed] j. s. jun. kirtland mills, [7] geauga co., ohio, january 14, 1833. _from a conference of twelve high priests, to the bishop, his council and the inhabitants of zion_. orson hyde, and hyrum smith being appointed by the said {318} conference to write this epistle in obedience to the commandment, given the 22nd and 23rd of september last, which says: "but verily i say unto all those to whom the kingdom has been given, from you it must be preached unto them, that they shall repent of their former evil works, for they are to be upbraided for their evil hearts of unbelief; and your brethren in zion, for their rebellion against you at the time i sent you." [8] brother joseph, and certain others, have written to you on this all-important subject, but you have never been apprised of these things by the united voice of the conference of those high priests that were present at the time this commandment was given. we therefore, orson and hyrum, the committee appointed by said conference to write this epistle, having received the prayers of said conference, that we might be enabled to write the mind and will of god upon this subject, now take up our pen to address you in the name of the conference, relying upon the arm of the great head of the church. in the commandment above alluded to, the children of zion were all, yea, even every one, under condemnation, and were to remain in that state until they repented and remembered the new covenant, even the book of mormon, and the former commandments, which the lord had given them, not only to say, but to do them, and bring forth fruit meet for the father's kingdom; otherwise there remaineth a scourge and a judgment to be poured out upon the children of zion: for "shall the children of the kingdom pollute my holy land? i say unto you, nay." [9] the answers received from those letters, which have been sent to you upon this subject, have failed to bring to us that satisfactory confession and acknowledgment, which the spirit of our master requires. we, therefore, feeling a deep interest for zion, and knowing the judgments of god that will come upon her except she repent, resort to these last, and most effectual means in our power, to bring her to a sense of her standing before the most high. at the time joseph, sidney, and newel left zion, all matters of hardness and misunderstanding were settled and buried (as they supposed), and you gave them the hand of fellowship; but, afterwards, you brought up all these things again, in a censorious spirit, accusing brother joseph in rather an indirect way of seeking after monarchial power and authority. this came to us in brother corrill's letter of june 2nd. we are sensible that this is not the thing brother joseph is seeking after, but to magnify the high office and calling whereunto he has been called and appointed by the command of god, and the united {319} voice of this church. it might not be amiss for you to call to mind the circumstances of the nephites, and the children of israel rising up against their prophets, and accusing them of seeking after kingly power, and see what befel them, and take warning before it is too late. brother gilbert's letter of december 10th, has been received and read attentively, and the low, dark, and blind insinuations, which were in it, were not received by us as from the fountain of light, though his claims and pretensions to holiness were great. we are not unwilling to be chastened or rebuked for our faults, but we want to receive it in language that we can understand, as nathan said to david, "thou art the man." we are aware that brother gilbert is doing much, and has a multitude of business on hand; but let him purge out all the old leaven, and do his business in the spirit of the lord, and then the lord will bless him, otherwise the frown of the lord will remain upon him. there is manifestly an uneasiness in brother gilbert, and a fearfulness that god will not provide for his saints in these last days, and these fears lead him on to covetousness. this ought not so to be; but let him do just as the lord has commanded him, and then the lord will open his coffers, and his wants will be liberally supplied. but if this uneasy, covetous disposition be cherished by him, the lord will bring him to poverty, shame, and disgrace. brother phelps' letter of december 15th, is also received and carefully read, and it betrays a lightness of spirit that ill becomes a man placed in the important and responsible station that he is placed in. if you have fat beef, and potatoes, eat them in singleness of heart, and boast not yourselves in these things. think not, brethren, that we make a man an offender for a word; this is not the case; but we want to see a spirit in zion, by which the lord will build it up; that is the plain, solemn, and pure spirit of christ. brother phelps requested in his last letter that brother joseph should come to zion; but we say that brother joseph will not settle in zion until she repent, and purify herself, and abide by the new covenant, and remember the commandments that have been given her, to do them as well as say them. you may think it strange that we manifest no cheerfulness of heart upon the reception of your letters; you may think that our minds are prejudiced so much that we can see no good that comes from you, but rest assured, brethren, that this is not the case. we have the best of feelings, and feelings of the greatest anxiety for the welfare of zion: we feel more like weeping over zion than we do like rejoicing over her, for we know that the judgments of god hang over her, and will fall upon her except she repent, and purify herself before the lord, and put away from her every foul spirit. we now say to zion, this once, in the name of the lord, repent! repent! {320} awake, awake, put on thy beautiful garments, before you are made to feel the chastening rod of him whose anger is kindled against you. let not satan tempt you to think we want to make you bow to us, to domineer over you, for god knows this is not the case; our eyes are watered with tears, and our hearts are poured out to god in prayer for you, that he will spare you, and turn away his anger from you. there are many things in the last letters from brothers gilbert and phelps that are good, and we esteem them much. the idea of having "certain ones appointed to regulate zion, and traveling elders have nothing to do with this part of the matter," is something we highly approbate, and you will doubtless know before this reaches you, why william e. m'lellin opposed you in this move. we fear there was something in brother gilbert, when he returned to this place from new york last fall, in relation to his brother william, that was not right: for brother gilbert was asked two or three times about his brother william, but gave evasive answers, and at the same time, he knew that william was in cleveland: but the lord has taken him. we merely mention this, that all may take warning to work in the light, for god will bring every secret thing to light. we now close our epistle by saying unto you, the lord has commanded us to purify ourselves, to wash our hands and our feet, that he may testify to his father and our father, to his god and our god, that we are clean from the blood of this generation; and before we could wash our hands and our feet, we were constrained to write this letter. therefore, with the feelings of inexpressible anxiety for your welfare, we say again, repent, repent, or zion must suffer, for the scourge and judgment must come upon her. let the bishop read this to the elders, that they may warn the members of the scourge that is coming, except they repent. tell them to read the book of mormon, and obey it; read the commandments that are printed, and obey them; yea, humble yourselves under the mighty hand of god, that peradventure he may turn away his anger from you. tell them that they have not come up to zion to sit down in idleness, neglecting the things of god, but they are to be diligent and faithful in obeying the new covenant. there is one clause in brother joseph's letter which you may not understand; that is this, "if the people of zion did not repent, the lord would seek another place, and another people." zion is the place where the temple will be built, and the people gathered, but all people upon that holy land being under condemnation, the lord will cut off, if they repent not, and bring another race upon it, that will serve him. the lord will seek another place to bring forth and prepare his word to go forth to the nations, and as we said before, so we say again. {321} brother joseph will not settle in zion, except she repent, and serve god, and obey the new covenant. with this explanation, the conference sanctions brother joseph's letter. brethren, the conference meets again this evening to hear this letter read, and if it meet their minds, we have all agreed to kneel down before the lord, and cry unto him with all our hearts, that this epistle, and brother joseph's, and the revelations also, may have their desired effect, and accomplish the thing whereunto they are sent, and that they may stimulate you to cleanse zion, that she mourn not. therefore when you get this, know ye that a conference of twelve high priests have cried unto the lord for you, and are still crying, saying, spare thy people, o lord, and give not thy heritage to reproach. we now feel that our garments are clean from you, and all men, when we have washed our feet and hands, according to the commandment. we have written plainly at this time, but we believe not harshly. plainness is what the lord requires, and we should not feel ourselves clear, unless we had done so; and if the things we have told you be not attended to, you will not long have occasion to say, or to think rather, that we may be wrong in what we have stated. your unworthy brethren are determined to pray unto the lord for zion, as long as we can shed the sympathetic tear, or feel any spirit to supplicate the throne of grace in her behalf. the school of the prophets will commence, if the lord will, in two or three days. it is a general time of health with us. the cause of god seems to be rapidly advancing in the eastern country; the gifts are beginning to break forth so as to astonish the world, and even believers marvel at the power and goodness of god. thanks be rendered to his holy name for what he is doing. we are your unworthy brethren in the lord, and may the lord help us all to do his will, that we may at last be saved in his kingdom. orson hyde, hyrum smith. n. b.--we stated that brother gilbert, when he was in kirtland, knew that william was in cleveland last fall. we wrote this upon the strength of hearsay; but william being left at st. louis, strengthened our suppositions that such was the fact. we stated further respecting this matter, or this item, than the testimony will warrant us. with this exception the conference sanctions this letter. o. h. h. s. footnotes 1. doctrine and covenants, sec. lxxxvii. 2. doctrine and covenants, sec. lxxxviii. this is the revelation referred to as "the olive leaf," plucked from the tree of paradise, in the prophet's letter of january 11, 1833. see page 316. 3. this name is also spelled sexton in the ms. history. mr. seaton lived at rochester, new york, and published a paper there, but the name of the paper cannot be ascertained. 4. the prophet states subsequently that he wrote this communication by commandment of the lord. the general condition of the world as noted by the prophet at the commencement of this chapter, was doubtless the occasion of the lord sending forth such a note of warning to the inhabitants of the earth as is here presented. it should be said, however, in addition to what is here set down, i.e. at the beginning of the chapter--that the "plague," or asiatic cholera, which first broke out in india, spread also throughout the united states in that same year. one historian, speaking of its ravages in the united states, says: "it was on the 21st of june, 1832, that the eastern plague, known as the asiatic cholera, made its first appearance in the united states, in the city of new york. its rapid spread produced universal panic, though it was less fatal in the south atlantic states than in the north and in the valley of the mississippi. thousands of persons of all ages and conditions died of it within a few months. the most robust constitutions in many instances became victims of its malignancy within thirty-six hours from its first attack."--history u. s., stephens, p. 450. 5. this is the revelation beginning on p. 302, and section lxxxviii of the doctrine and covenants. 6. see p. 301, verses 119-136. 7. "kirtland mills" and "kirtland" are identical. the name "kirtland mills" arose from the existence of some mills on the banks of the branch of the chagrin river on which kirtland is situated. 8. see p. 292, verse 76. 9. see p. 291, verses 55-59. {322} chapter xxiii. the enjoyment of spiritual blessings in the church--the word of wisdom. [sidenote: the enjoyment of spiritual gifts.] this winter [1832-33] was spent in translating the scriptures; in the school of the prophets; and sitting in conferences. i had many glorious seasons of refreshing. the gifts which follow them that believe and obey the gospel, as tokens that the lord is ever the same in his dealings with the humble lovers and followers of truth, began to be poured out among us, as in ancient days;--for as we, viz.: joseph smith, jun., sidney rigdon, frederick g. williams, newel k. whitney, hyrum smith, zebedee coltrin, [1] joseph smith, sen., samuel h. smith, john murdock, lyman e. johnson, [2] orson hyde, ezra thayer, high priests; and levi hancock, [3] and william smith, [4] elders, were assembled in {323} conference, on the 22nd day of january, i spoke to the conference in another tongue, and was followed in the same gift by brother zebedee coltrin, and he by brother william smith, after which the lord poured out his spirit in a miraculous manner, until all the elders spake in tongues, and several members, both male and female, exercised the same gift. great and glorious were the divine manifestations of the holy spirit. praises were sung to god and the lamb; speaking and praying, all in tongues, occupied the conference until a late hour at night, so rejoiced were we at the return of these long absent blessings. [sidenote: ordinance of the washing of feet.] on the 23rd of january, we again assembled in conference; when, after much speaking, singing, praying, and praising god, all in tongues, we proceeded to the washing of feet (according to the practice recorded in the 13th chapter of john's gospel), as commanded of the lord. each elder washed his own feet first, after which i girded myself with a towel and washed the feet of all of them, wiping them with the towel with which i was girded. among the number, my father presented himself, but before i washed his feet, i asked of him a father's blessing, which he granted by laying his hands upon my head, in the name of jesus christ, and declaring that i should continue in the priest's office until christ comes. at the close of the scene, brother frederick g. williams, being moved upon by the holy ghost, washed my feet in token of his fixed determination to be with me in suffering, or in journeying, in life or in death, and to be continually on my right hand; in which i accepted him in the name of the lord. [sidenote: the elders pronounced clean.] i then said to the elders, as i have done so do ye; wash ye, therefore, one another's feet; and by the power of the holy ghost i pronounced them all clean from the blood of this generation; but if any of them should sin wilfully after they were thus cleansed, and sealed up unto eternal life, they should be given over unto the buffetings of satan until {324} the day of redemption. having continued all day in fasting, and prayer, and ordinances, we closed by partaking of the lord's supper. i blessed the bread and wine in the name of the lord, when we all ate and drank, and were filled; then we sang a hymn, and the meeting adjourned. [sidenote: revision of the new testament completed.] i completed the translation and review of the new testament, on the 2nd of february, 1833 and sealed it up, no more to be opened till it arrived in zion. [5] an epistle _of the first presidency, to the church of christ in thompson, geauga county, ohio_. kirtland, february 6th, 1833. _dear brethren_, we salute you, by this our epistle, in the bonds of love, rejoicing in your steadfastness in the faith which is in christ jesus our lord: and we desire your prosperity in the ways of truth and righteousness, praying for you continually, that your faith fail not, and that you may overcome all the evils with which you are surrounded, and become pure and holy before god, even our father, to whom be glory for ever and ever. amen. it has seemed good unto the holy spirit and unto us, to send this our epistle to you by the hand of our beloved brother salmon gee, your messenger, who has been ordained by us, in obedience to the commandments of god, to the office of elder to preside over the church in {325} thompson, taking the oversight thereof, to lead you and to teach the things which are according to godliness; in whom we have great confidence, as we presume also you have, we therefore say to you, yea, not us only, but the lord also, receive him as such, knowing that the lord has appointed him to this office for your good, holding him up by your prayers, praying for him continually that he may be endowed with wisdom and understanding in the knowledge of the lord, that through him you may be kept from evil spirits, and all strifes and dissensions, and grow in grace and in the knowledge of our lord and savior jesus christ. brethren beloved, continue in brotherly love, walk in meekness, watching unto prayer, that you be not overcome. follow after peace, as said our beloved brother paul, that you may be the children of our heavenly father, and not give occasion for stumbling, to saint or sinner. finally, brethren, pray for us, that we may be enabled to do the work whereunto we are called, that you may enjoy the mysteries of god, even a fulness; and may the grace of our lord jesus christ be with you all. amen. joseph smith, jun., sidney rigdon, frederick g. williams. [sidenote: john murdock's message to the thompson branch.] the following letter was written by john murdock, a high priest, (who had previously been with the church in thompson), to salmon gee, elder of the church in thompson: kirtland, february 11, 1833. beloved brethren and sisters in the lord and savior jesus christ, i beseech you in the bowels of mercy to remember the exhortation which i gave you while i was yet present with you, to beware of delusive spirits. i rejoice that our heavenly father hath blessed you greatly, as he also has me, in enabling me to speak the praises of god and the mysteries of the kingdom in other tongues according to promise: and this without throwing me down or wallowing me on the ground, or any thing unbecoming or immoral; also, without any external operation of the system, but it is the internal operation and power of the spirit of god, so that i know that those odd actions and strange noises are not caused by the spirit of the lord as is represented by brother king. therefore in the name of the lord jesus christ, by the spirit of the living god, according to the authority of the holy priesthood committed to me, i command brother thomas king, (as though i were present), to {326} cease from your diabolical acts of enthusiasm, and also from acting as an elder in this church of christ, until you come and give full testimony to the high priests in kirtland, that you are worthy of that holy calling; because those are the things of god, and are to be used in the fear of god: and i now not only command you, but exhort you in behalf of your soul's salvation, to submit, and let brother gee be upheld by the prayer of faith of every brother and sister, and if there be this union of spirit, and prayer of faith, every false spirit shall be bound, and cast out from among you. my beloved children in the bonds of the gospel, and the bowels of mercy, which is the everlasting love of god, i do beseech you to live faithful and in obedience to the commandments of god; and in the name of the lord jesus, i say, the blessings of god shall attend you. john murdock. [sidenote: concerning the prophet's communication to seaton.] _february 12_.--having received seaton's paper, from rochester, new york, containing a part of my communication, written on the 4th of january, i wrote as follows: _to n. e. seaton, rochester_. dear sir:--i was somewhat disappointed on receiving my paper with only a part of my letter inserted in it. the letter which i wrote you for publication, i wrote by the commandment of god, and i am quite anxious to have it all laid before the public, for it is of importance to them: but i have no claim upon you, neither do i wish to urge you, beyond that which is reasonable, to do it. i have only to appeal to your extended generosity to all religious societies that claim that christ has come in the flesh; and also to tell you what will be the consequence of a neglect to publish it. some parts of the letter were very severe upon the wickedness of sectarianism, i acknowledge; and the truth, remember, is hard and severe against all iniquity and wickedness, but this is no reason why it should not be published, but the very reason why it should be. i lay the ax at the root of the tree, and i long to see many of the sturdy oaks, which have long cumbered the ground, fall prostrate. i now say unto you, that if you wish to clear your garments from the blood of your readers, i exhort you to publish that letter entire; but if not, the sin be upon your head. accept, sir the good wishes and tender regard of your unworthy servant, joseph smith, jun. {327} [sidenote: case of burr riggs.] _february 13_.--a council of high priests assembled to investigate the proceedings of brother burr riggs, who was accused of failing to magnify his calling as high priest, and had been guilty of neglect of duty, of abusing the elders, and of treating their admonitions with contempt. after the council had considered the case, brother riggs agreed to make satisfaction, but did not show much humility. _february 15_.--in a council i ordained harpin riggs, and isaac mcwethy elders. _february 17_.--in conference i ordained john johnson to the office of elder. [sidenote: consideration of missouri correspondence of the 11th and 12th of january.] _february 26_.--a special council of high priests assembled in zion, to take into consideration my letter to brother phelps, of the 11th of january, and the revelation called the olive leaf, referred to in my letter, and the epistle of orson hyde and hyrum smith of the 14th of january, in behalf of the conference of high priests: and oliver cowdery, william w. phelps, and john corrill were appointed a committee to write an epistle from the conference to the brethren in kirtland; which was written and sanctioned by the conference. [sidenote: excommunication of burr riggs.] the same day a conference of high priests was again called in kirtland, concerning brother burr riggs, who was accused of neglecting to make satisfaction to the church as he had agreed, and disgracing the high priesthood by neglect of duty, and saying he did not care how soon he was cut off from the church. he was cut off by a unanimous vote of the council. _february 27_.--i received the following revelation: the word of wisdom. [6] _a word of wisdom, for the benefit of the council of high priests, assembled in kirtland, and the church; and also the saints in zion. to {328} be sent greeting; not by commandment or constraint, but by revelation and the word of wisdom, showing forth the order and will of god in the temporal salvation of all saints in the last days; given for a principle with promise, adapted to the capacity of the weak and the weakest of all saints, who are or can be called saints_. 1. behold, verily, thus said the lord unto you, in consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days, i have warned you, and forewarn you, by giving unto you this word of wisdom by revelation, 2. that inasmuch as any man drinketh wine or strong drink among you, behold it is not good, neither meet in the sight of your father, only in assembling yourselves together to offer up your sacraments before him. 3. and, behold, this should be wine, yea, pure wine of the grape of the vine, of your own make. 4. and, again, strong drinks are not for the belly, but for the washing of your bodies. 5. and again, tobacco is not for the body, neither for the belly, and is not good for man, but is an herb for bruises and all sick cattle, to be used with judgment and skill. 6. and again, hot drinks are not for the body or belly. 7. and again, verily i say unto you, all wholesome herbs god hath ordained for the constitution, nature, and use of man. 8. every herb in the season thereof, and every fruit in the season thereof; all these to be used with prudence and thanksgiving. 9. yea, flesh also of beasts and of the fowls of the air, i, the lord, have ordained for the use of man with thanksgiving; nevertheless they are to be used sparingly; 10. and it is pleasing unto me that they should not be used only in times of winter, or of cold, or famine. 11. all grain is ordained for the use of man and of beasts, to be the staff of life, not only for man but for the beasts of the field, and the fowls of heaven, and all wild animals that run or creep on the earth. 12. and these hath god made for the use of man only in times of famine and excess of hunger. 13. all grain is good for the food of man, as also the fruit of the vine, that which yieldeth fruit, whether in the ground or above the ground. 14. nevertheless, wheat for man, and corn for the ox, and oats for the horse, and rye for the fowls and for swine, and for all beasts of the {329} field, and barley for all useful animals, and for mild drinks, as also other grain. 15. and all saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their naval and marrow to their bones, 16. and shall find wisdom and great treasures of knowledge, even hidden treasures; 17. and shall run and not be weary, and shall walk and not faint; 18. and i, the lord, give unto them a promise, that the destroying angel shall pass by them, as the children of israel, and not slay them. amen. [sidenote: a word of comfort to the prophet] _march 8_.--i received the following revelation: revelation. [7] 1. thus saith the lord, verily, verily i say unto you my son, thy sins are forgiven thee, according to thy petition, for thy prayers and the prayers of thy brethren have come up into my ears; 2. therefore thou art blessed from henceforth that bear the keys of the kingdom given unto you; which kingdom is coming forth for the last time. 3. verily i say unto you, the keys of this kingdom shall never be taken from you, while thou art in the world, neither in the world to come; 4. nevertheless, through you shall the oracles be given to another; yea, even unto the church. 5. and all they who receive the oracles of god, let them beware how they hold them lest they are accounted as a light thing, and are brought under condemnation thereby; and stumble and fall, when the storms descend, and the winds blow, and the rains descend, and beat upon their house. 6. and again verily i say unto thy brethren, sidney rigdon and frederick g. williams, their sins are forgiven them also, and they are accounted as equal with thee in holding the keys of this last kingdom, 7. as also through your administration the keys of the school of the prophets, which i have commanded to be organized, 8. that thereby they may be perfected in their ministry for the salvation of zion, and of the nations of israel, and of the gentiles, as many as will believe; {330} 9. that through your administration they may receive the word, and through their administration the word may go forth unto the ends of the earth, unto the gentiles first, and then, behold, and lo, they shall turn unto the jews: 10. and then cometh the day when the arm of the lord shall be revealed in power in convincing the nations, the heathen nations, the house of joseph, of the gospel of their salvation. 11. for it shall come to pass in that day, that every man shall hear the fulness of the gospel in his own tongue, and in his own language, through those who are ordained unto this power, by the administration of the comforter, shed forth upon them for the revelation of jesus christ. 12. and now, verily i say unto you, i give unto you a commandment that you continue in the ministry and presidency, 13. and when you have finished the translation of the prophets, you shall from thenceforth preside over the affairs of the church and the school; 14. and from time to time, as shall be manifested by the comforter, receive revelations to unfold the mysteries of the kingdom, 15. and set in order the churches, and study and learn, and become acquainted with all good books, and with languages, tongues, and people. 16. and this shall be your business and mission in all your lives, to preside in council, and set in order all the affairs of this church and kingdom. 17. be not ashamed, neither confounded; but be admonished in all your high-mindedness and pride, for it bringeth a snare upon your souls. 18. set in order your houses; keep slothfulness and uncleanness far from you. 19. now, verily i say unto you, let there be a place provided as soon as it is possible, for the family of thy counselor and scribe, even frederick g. williams. 20. and let mine aged servant, joseph smith, sen., continue with his family upon the place where he now lives, and let it not be sold until the mouth of the lord shall name. 21. and let my counselor, even sidney rigdon, remain where he now resides, until the mouth of the lord shall name. 22. and let the bishop search diligently to obtain an agent, and let him be a man who has got riches in store--a man of god, and of strong faith; 23. that thereby he may be enabled to discharge every debt; that the storehouse of the lord may not be brought into disrepute before the eyes of the people. {331} 24. search diligently, pray always, and be believing, and all things shall work together for your good if ye walk uprightly and remember the covenant wherewith ye have covenanted one with another. 25. let your families be small, especially mine aged servant joseph smith's, sen., as pertaining to those who do not belong to your families; 26. that those things that are provided for you, to bring to pass my work, be not taken from you and given to those that are not worthy, 27. and thereby you be hindered in accomplishing those things which i have commanded you. 28. and again, verily i say unto you, it is my will that my handmaid, vienna jaques, should receive money to bear her expenses, and go up unto the land of zion; 29. and the residue of the money may be consecrated unto me, and she be rewarded in mine own due time. 30. verily i say unto you, that it is meet in mine eyes that she should go up unto the land of zion, and receive an inheritance from the hand of the bishop, 31. that she may settle down in peace inasmuch as she is faithful, and not be idle in her days from henceforth. 32. and behold, verily i say unto you, that ye shall write this commandment, and say unto your brethren in zion, in love greeting, that i have called you also to preside over zion in mine own due time: 33. therefore, let them cease wearying me concerning this matter. 34. behold, i say unto you that your brethren in zion begin to repent, and the angels rejoice over them; 35. nevertheless, i am not well pleased with many things, and i am not well pleased with my servant william e. m'lellin, neither with my servant sidney gilbert; and the bishop also, and others have many things to repent of; 36. but verily i say unto you, that i, the lord, will contend with zion, and plead with her strong ones, and chasten her until she overcomes and is clean before me: 37. for she shall not be removed out of her place. i the lord, have spoken it. amen. [sidenote: the apocrypha.] _march 9_.--having come to that portion of the ancient writings called the apocrypha, i received the following: revelation. [8] 1. verily, thus saith the lord unto you concerning the apocrypha, {332} there are many things contained therein that are true, and it is mostly translated correctly. 2. there are many things contained therein that are not true, which are interpolations by the hands of men. 3. verily, i say unto you, that it is not needful that the apocrypha should be translated. 4. therefore, whoso readeth it, let him understand, for the spirit manifesteth truth; 5. and whoso is enlightened by the spirit, shall obtain benefit therefrom; 6. and whoso receiveth not by the spirit, cannot be benefited. therefore it is not needful that it should be translated. amen. [sidenote: a mission to the east appointed.] _march 12_.--a council of high priests assembled in the school room and decided that horace cowin and zerubbabel snow, amasa m. lyman [9] and william f. cahoon, jenkins salisbury and truman wait, journey east on a mission, two by two, {333} paired as their names are written. brothers cowin and salisbury were ordained at the same time. [sidenote: case of brother lake.] _march 15_.--a council was called to consider the case of brother lake, from wooster, wayne county, ohio, who came professing to have received revelations. on investigation, it was unanimously agreed, that said brother lake was under the influence of an evil spirit, and that his license as priest be taken from him. the same day i received the following: _revelation to enoch (joseph smith, jun.,) given to the saints in kirtland_. [10] 1. verily, thus saith the lord, i give unto the united order, organized agreeable to the commandment previously given, a revelation and commandment concerning my servant shederlaomach (frederick g. williams), that ye shall receive him into the order. what i say unto one i say unto all. 2. and again, i say unto you my servant shederlaomach, (frederick g. williams), you shall be a lively member in this order, and inasmuch as you are faithful in keeping all former commandments you shall be blessed forever. amen. footnotes 1. zebedee coltrin was born at ovid, seneca county, new york, september 7, 1804. he was the son of john and sarah coltrin; and was baptized into the church soon after its organization. 2. lyman e. johnson was born in pomfret, windsor county, vermont, october 24, 1811. he was baptized into the church in february, 1831, by sidney rigdon and was ordained an elder under the hands of the prophet joseph smith. 3. levi ward hancock was born april 7, 1803, in old springfield, hampden county, massachusetts. he was the youngest son of thomas hancock and amy ward hancock. when levi was about two years old his family removed from massachusetts to ohio, settling in chagrin, cayahoga county, not far from kirtland. here levi grew to manhood, occupied chiefly in farming with his father. in 1827, however, he purchased a farm in ashtabula county, which is in the extreme northeast part of ohio. he was directly in the pathway of elders cowdery, pratt, whitmer and peterson, when journeying westward on their mission to the lamanites; and shortly after they passed through his neighborhood he followed them to kirtland, where he was baptized on the 16th of november, 1830, by elder parley p. pratt, and was soon afterwards ordained an elder under the hands of oliver cowdery. 4. william smith was the fifth son of joseph smith, sen., and lucy smith. he was born in royalton, windsor county, vermont, march 13, 1811; and was baptized soon after the church was organized. 5. it was the intention of the prophet to have this revised version of the scriptures, which he had made with such laborious care, published in zion, at the printing establishment of the church in that place, (new testament and book of mormon to be published together; see p. 341), but before the work could even be commenced, the persecution arose which made the undertaking impracticable. and such was the unsettled state of the church throughout the remaining years of the prophet's life that he found no opportunity to publish the revised scriptures, and to this day there is no authoritative publication of his translation of the old and new testaments given to the world, except in such excerpts as appear in the pearl of great price. on this subject the late president george q. cannon, in his "life of joseph smith," remarks in a foot note (p. 142)--"we have heard president brigham young state that the prophet, before his death, had spoken to him about going through the translation of the scriptures again and perfecting it upon points of doctrine which the lord had restrained him from giving in plainness and fulness at the time of which we write [2nd feb., 1833]." 6. doctrine and covenants, sec. lxxxix. 7. doctrine and covenants, sec. xc. 8. doctrine and covenants, sec. xci. 9. amasa mason lyman was born in the township of lyman, grafton county, new hampshire, on the 30th of march, 1813. he was the third son of boswell lyman and martha mason. his father dying when amasa was about eight years of age, and some time later his mother marrying again, he was reared in the home of his grandfather, on the maternal side, perez mason, until he was eleven years of age. perez mason then retired from his farm to live with his eldest son, perley mason; with whom also, according to the wishes of his mother, amasa lived during the next seven years. when young lyman was in his eighteenth year he became thoughtful on the subject of religion and earnestly sought the favor of the lord by righteous deportment, though without connecting himself with any of the religious sects. about one year later elders orson pratt and lyman e. johnson passed through the section of new hampshire where young lyman lived, on a preaching tour. he believed the message proclaimed by these new evangels and was baptized on the 27th of april, 1832, by elder lyman e. johnson, and confirmed on the following day by elder orson pratt. in consequence of the ill feelings which arose in his uncle's family, owing to his joining the church, amasa departed from the home of his kindred, and set out on foot for the gathering place of the saints in ohio. after a journey of some seven hundred miles, in which he endured many hardships--for much of the journey was made on foot and with but scant means of subsistence--he arrived at hiram in portage county, and engaged to work for father johnson at ten dollars a month. it was at this time that the prophet was making his home at father johnson's, though on the arrival of young lyman at hiram he was absent in missouri. about the first of july, however, joseph returned from his western journey, and amasa had the joy of meeting the prophet of the new dispensation. of that meeting and the impressions it produced, he says: "of the impressions produced i will here say, although there was nothing strange or different from other men in his personal appearance, yet when he grasped my hand in that cordial way (known to those who have met him in the honest simplicity of truth), i felt as one of old in the presence of the lord; my strength seemed to be gone, so that it required an effort on my part to stand on my feet; but in all this there was no fear, but the serenity and peace of heaven pervaded my soul, and the still small voice of the spirit whispered its living testimony in the depths of my soul, where it has ever remained, that he was the man of god."--autobiographical sketch of amasa m. lyman, _millennial star_, vol. xxvii, p. 473. 10. doctrine and covenants, sec. xcii. {334} chapter xxiv. kirtland to be a stake of zion--regulation of church affairs in missouri. [sidenote: the school of the prophets.] _march 18_.--great joy and satisfaction continually beamed in the countenances of the school of the prophets, and the saints, on account of the things revealed, and our progress in the knowledge of god. the high priests assembled in the school room of the prophets, and were organized according to revelation; prayer by sidney rigdon. [sidenote: rigdon and williams ordained presidents.] "doctor" hurlburt was ordained an elder; after which elder rigdon expressed a desire that himself and brother frederick g. williams should be ordained to the offices to which they had been called, viz., those of presidents of the high priesthood, and to be equal in holding the keys of the kingdom with brother joseph smith, jun., according to the revelation given on the 8th of march, 1833. accordingly i laid my hands on brothers sidney and frederick, and ordained them to take part with me in holding the keys of this last kingdom, and to assist in the presidency of the high priesthood, as my counselors; after which i exhorted the brethren to faithfulness and diligence in keeping the commandments of god, and gave much instruction for the benefit of the saints, with a promise that the pure in heart should see a heavenly vision; and after remaining a short time in secret prayer, the promise was verified; for many present had the eyes of their understanding opened by the spirit of god, so as to behold many things. i then blessed the {335} bread and wine, and distributed a portion to each. many of the brethren saw a heavenly vision of the savior, and concourses of angels, and many other things, of which each one has a record of what he saw. [sidenote: kirtland a stake of zion.] _march 23_.--a council was called for the purpose of appointing a committee to purchase land in kirtland, upon which the saints might build a stake of zion. brother joseph coe and moses dailey were appointed to ascertain the terms of sale of certain farms; and brother ezra thayre to ascertain the price of peter french's farm. the brethren agreed to continue in prayer and fasting for the ultimate success of their mission. after an absence of about three hours brothers coe and dailey returned and reported that elijah smith's farm could be obtained for four thousand dollars; and mr. morley's for twenty-one hundred; and brother thayre reported that peter french would sell his farm for five thousand dollars. the council decided to purchase the farms, and appointed ezra thayre and joseph coe to superintend the purchase; and they were ordained under the hands of sidney rigdon, and set apart as general agents of the church for that purpose. [sidenote: matters relating to church government in zion settled.] on the 26th of march a council of high priests, twenty-one in number, convened for the general welfare of the church, in what was then called zion, in jackson county, missouri. on account of a revelation, my letter, and an epistle from the church in kirtland, a solemn assembly had been called, and a sincere and humble repentance manifested, insomuch that on the 26th of february, one month previous, a general epistle had been written in conference, which was satisfactory to the presidency and church at kirtland. at the sitting of the council of the 26th of march, according to the plan taught at the solemn assembly, which was, that the seven high priests who were sent from kirtland to build up zion, viz.--oliver cowdery, w. w. phelps, john whitmer, algernon {336} sidney gilbert, bishop partridge and his two counselors--should stand at the head of affairs relating to the church, in that section of the lord's vineyard; and these seven men, with the common consent of the branches comprising the church were to appoint presiding elders, to take the watch-care of the several branches, as they were appointed: now, therefore, as many of the high priests and elders--whose calling was to travel and preach to the world--went up to zion, and commenced regulating and setting the branches in order, and claiming for themselves as much power by the authority of their priesthood, and gift of the holy ghost, as those set apart and appointed to preside over the branches, it became necessary to call the council now spoken of, to set in order the elders of israel. after a long discussion, it was decided from the revelations, that the order taught in the solemn assembly was correct; and that the elders, when they arrived at zion, were bound by the authorities set in the church, to be submissive to the powers that be; their labors and callings being more particularly to push the people together from the ends of the earth to the places the lord had appointed. this decision in council gave general satisfaction, and the elders soon saw the beauty of every man standing in his place. [sidenote: purchase of the french farm.] _april 2_.--f. g. williams was appointed by a council of high priests, an agent to superintend and employ men to labor in the brick-yard on the french farm, also to rent the farm. the french farm was purchased on account of the facilities found there for making brick, which was essential to the building up of the city. the council also instructed brother ezra thayre to purchase the tannery of arnold mason, in kirtland. [sidenote: conference in zion.] on the 6th of april, in the land of zion, about eighty officials, together with some unofficial members of the church, met for instruction and the service of god, at the ferry on big blue river near {337} the western limits of jackson county, which is the boundary line of the state of missouri and also of the united states. it was an early spring, and the leaves and blossoms enlivened and gratified the soul of man like a glimpse of paradise. the day was spent in a very agreeable manner, in giving and receiving knowledge which appertained to this last kingdom--it being just 1800 years since the savior laid down his life that men might have everlasting life, and only three years since the church had come out of the wilderness, preparatory for the last dispensation. the saints had great reason to rejoice: they thought upon the time when this world came into existence, and the morning stars sang together, and all the sons of god shouted for joy; they thought of the time when israel ate the "passover," as wailing came up for the loss of the firstborn of egypt; they felt like the shepherds who watched their flocks by night, when the angelic choir sweetly sang the electrifying strain, "_peace on earth, good will to man_;" and the solemnities of eternity rested upon them. this was the first attempt made by the church to celebrate the anniversary of her birthday, and those who professed not our faith talked about it as a strange thing. [sidenote: the state of the world.] while the church was thus rejoicing, the news from abroad was, that 30,000 out of a population of 100,000 had died of starvation, in consequence of the famine produced by three years' drouth, followed by a flood, in the cape verde islands; that sixteen shocks of earthquake had been felt the previous february, at st. kitts and nevis, in the west india islands; that the polish jews were about to visit jerusalem; that war was raging between turkey and egypt; that a great fire had occurred in liverpool; that volcanic eruptions, wars and rumors of wars, were prevailing in different sections of the earth, and fire-balls and fearful signs were seen in the heavens, with many other alarming appearances, which caused the hearts of {338} the wicked to tremble, none of which was more awful than the continued spread of the asiatic cholera in europe, which had already swept from the earth, in the short space of fifteen years, about sixty millions of inhabitants. [1] brother jared carter presented me a letter, which he had received from his brother, and requested me to answer it, which i did as follows: kirtland, april 13, 1833. _dear brother carter_:--your letter to brother jared is just put into my hand, and i have carefully perused its contents, and embrace this opportunity to answer it. we proceed to answer your questions: first concerning your labor in the region where you live; we acquiesce in your feelings on this subject until the mouth of the lord shall name. respecting the vision you speak of we do not consider ourselves bound to receive any revelation from any one man or woman without his being legally constituted and ordained to that authority, and giving sufficient proof of it. i will inform you that it is contrary to the economy of god for any member of the church, or any one, to receive instructions for those in authority, higher than themselves; therefore you will see the impropriety of giving heed to them; but if any person have a vision or a visitation from a heavenly messenger, it must be for his own benefit and instruction; for the fundamental principles, government, and doctrine of the church are vested in the keys of the kingdom. respecting an apostate, or one who has been cut off from the church, and who wishes to come in again, the law of our church expressly says that such shall repent, and be baptized, and be admitted as at the first. the duty of a high priest is to administer in spiritual and holy things, and to hold communion with god; but not to exercise monarchial government, or to appoint meetings for the elders without their consent. and again, it is the high priests' duty to be better qualified to teach principles and doctrines, than the elders: for the office of elder is an appendage to the high priesthood, and it concentrates and centers in one. and again, the process of laboring with members: we are to deal with them precisely as the scriptures direct. if thy brother trespass against thee, take him between him and thee alone; and, if he make thee satisfaction, thou hast saved thy brother; and if not, proceed to take another with thee, etc., and when there is {339} no bishop, they are to be tried by the voice of the church; and if an elder, or a high priest be present, he is to take the lead in managing the business; but if not, such as have the highest authority should preside. with respect to preparing to go to zion:--first it would be pleasing to the lord that the church or churches going to zion should be organized, and a suitable person appointed who is well acquainted with the condition of the church, and he be sent to kirtland to inform the bishop, and procure a license from him agreeable to the revelation: by so doing you will prevent confusion and disorder, and escape many difficulties that attend an unorganized band in journeying in the last days. and again, those in debt, should in all cases pay their debts; and the rich are in no wise to cast out the poor, or leave them behind, for it is said that the poor shall inherit the earth. you quoted a passage in jeremiah, with regard to journeying to zion; the word of the lord stands sure, so let it be done. there are two paragraphs in your letter which i do not commend, a they were written blindly. speaking of the elders being sent like lightning from the bow of judah; the second, no secrets in the councils of zion. you mention these as if fear rested upon your mind, otherwise we cannot understand it. and again we never inquire at the hand of god for special revelation only in case of there being no previous revelation to suit the case; and that in a council of high priests. for further information on the subject about which you have written, i will refer you to the elders who have recently left here for the east, by commandment, some of whom you will probably see soon. you may depend on any information you may receive from them that are faithful. you may expect to see brothers orson pratt and lyman e. johnson for whom we have great fellowship. it is a great thing to inquire at the hands of god, or to come into his presence; and we feel fearful to approach him on subjects that are of little or no consequence, to satisfy the queries of individuals, especially about things the knowledge of which men ought to obtain in all sincerity, before god, for themselves, in humility by the prayer of faith; and more especially a teacher or a high priest in the church. i speak these things not by way of reproach, but by way of instruction; and i speak as if acquainted with you, whereas we are strangers to each other in the flesh. i love your soul, and the souls of the children of men, and pray and do all i can for the salvation of all. i now close by sending you a salutation of peace in the name of the lord jesus christ. amen. the blessing of our lord jesus christ be and abide with you all. amen. joseph smith, jun. {340} p. s.--if it be convenient to send a delegate to kirtland, to procure license for the brethren to go to zion, it can be done by two or more elders. we have received two letters from brother sherwood, stating the order and condition of the church, and respecting the vision of his wife, but on account of a multitude of business they have not been answered by us; you will please read this letter to brother sherwood. j. s. in april the school of the prophets closed to commence again in the fall. a letter to the brethren in zion. kirtland, april 21, 1833. _dear brethren in zion_: agreeable to a notice we gave you, in brother whitney's last letter to you with respect to answering your letters, we now commence, after giving thanks to our heavenly father for every expression of his goodness in preserving our unprofitable lives to the present time, and for the health and other blessings which we now enjoy through his mercies. with joy we received your general epistle, written the 26th of february, which contained the confession of our brethren concerned, all of which was to our entire satisfaction. it was read by the brethren in kirtland with feelings of the deepest interest, knowing as we did, that the anger of the lord was kindled against you, and nothing but repentance, of the greatest humility, would turn it away; and i will assure you that expressions of joy beamed on every countenance when they saw that our epistle and the revelation had been received by our brethren in zion, and had had the desired effect. for your satisfaction, i here insert a revelation given to shederlaomach [frederick g. williams], the 15th of march, 1833, constituting him a member of the united firm. [2] with respect to brother gilbert's letter of the 10th of december, i would say to him: firstly, he wrote it in all sincerity of heart, and we were pleased with the style, and composition; but upon mature reflection, and inquiry at the hands of the lord, we find some things that are unreconcilable, especially to some; i mean with respect to hints given that are not clearly explained. as every letter that comes from zion must go the rounds of the {341} brethren for inspection, it is necessary that there should be no disguise in them, but that every subject written upon by the brethren should be plain to the understanding of all, that no jealousy may be raised, and when we rebuke, do it in all meekness. the letter written the 24th of february was not written in that contrition of heart in which it should have been, for it appears to have been written in too much of a spirit of justification; but the letter to brother whitney of the 20th of march, was written to our entire satisfaction. now i would say to brother gilbert, that i do not write this by way of chastisement, but to show him the absolute necessity of having all his communications written in a manner to be clearly understood. we are well aware of the great care upon his mind, in consequence of much business, but he must put his trust in god, and he may rest assured that he has our prayers day and night, that he may have strength to overcome every difficulty. we have learned of the lord that it is his duty to assist all the poor brethren that are pure in heart, and that he has done wrong in withholding credit from them, as they must have assistance; and the lord established him in zion for that express purpose. it is not the will of the lord to print any of the new translation in the _star_; but when it is published, it will all go to the world together, in a volume by itself; and the new testament and the book of mormon will be printed together. with respect to brother oliver's private letter to me on the subject of giving deeds, and receiving contributions from brethren, i have nothing further to say on the subject than to recommend that you make yourselves acquainted with the commandments of the lord, and the laws of the state, and govern yourselves accordingly. brother elliot was here yesterday and showed me a letter from brother phelps, and we were well pleased with the spirit in which it was written. the probability is that he [elliot] will not go to zion at present, as he has bought [lands] in chagrin. we rejoice to hear that the seminary lands are reduced in price, and are coming into market; and be assured that we shall use our influence to send brethren to zion who are able to help you in the purchase of lands. we have just received a letter from brother sidney, he has built up a church of eight members, in medina county, ohio, and has prospects of more. with respect to the deaths in zion, we feel to mourn with those that mourn, but remember that the god of all the earth will do right. and now, my beloved brethren, i commend you to god and his grace, praying him to keep and preserve you blameless, of the coming of our lord jesus christ. amen. joseph smith, jun. {342} p. s.--say to brother corrill that his confession gave me great satisfaction, and all things are now settled on my part. j. s. [sidenote: first assembling of the mob in zion.] in the month of april, the first regular mob rushed together, in independence, to consult upon a plan, for the removal, or immediate destruction, of the church in jackson county. the number of the mob was about three hundred. a few of the first elders met in secret, and prayed to him who said to the wind "be still," to frustrate them in their wicked designs. the mob, therefore, after spending the day in a fruitless endeavor to unite upon a general scheme for "moving the mormons out of their diggings" (as they asserted), became a little the worse for liquor and broke up in a regular missouri "row," showing a determined resolution that every man would "carry his own head." [sidenote: conference of high priests in kirtland.] _april 30_.--a conference of high priests assembled at the school room, in kirtland, and appointed brother albert brown a committee to circulate a subscription, to procure money to pay for the use of the house where meetings had been held the past season. john p. greene was instructed to go and take charge of the branch of the church in parkham county, carrying with him an epistle to the brethren; and as soon as convenient he was to remove his family to that place. it was also decided that sister vienna jaques should not proceed immediately on her journey to zion, but wait until william hobert was ready, and go in company with him. [sidenote: another conference of high priests.] _may 4_.--a conference of high priests assembled in kirtland, to take into consideration the necessity of building a school house, for the accommodation of the elders, who should come together to receive instruction preparatory for their missions, and ministry, according to a revelation on that subject, given march 8, 1833, [3] and by unanimous voice of the conference; hyrum smith, jared carter, and {343} reynolds cahoon were appointed a committee to obtain subscriptions, for the purpose of erecting such a building. [sidenote: council proceedings approved.] a council had previously been held in norton township, medina county, ohio, at which sidney rigdon presided. the council took into consideration the standing of baldwin welton, aaron smith, and----hays, elders; and james braden, priest; and decided that their ordinations were illegal, and that the churches should not receive them in their several offices. the doings of the council were reviewed, and sanctioned by the first presidency, viz: joseph smith, jun., sidney rigdon, frederick g. williams, and entered on record in kirtland. _may 6_.--i received the following: revelation. [4] 1. verily, thus saith the lord, it shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that i am, 2. and that i am the true light that lighteth every man that cometh into the world; 3. and that i am in the father, and the father in me, and the father and i are one: 4. the father because he gave me of his fullness, and the son because i was in the world and made flesh my tabernacle, and dwelt among the sons of men. 5. i was in the world and received of my father, and the works of him were plainly manifest; 6. and john saw and bore record of the fulness of my glory, and the fulness of john's record is hereafter to be revealed: 7. and he bore record, saying, i saw his glory, that he was in the beginning, before the world was; 8. therefore, in the beginning the word was, for he was the word, even the messenger of salvation. 9. the light and the redeemer of the world; the spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men. 10. the worlds were made by him: men were made by him: all things were made by him, and through him, and of him. {344} 11. and i, john, bear record that i beheld his glory, as the glory of the only begotten of the father, full of grace and truth, even the spirit of truth, which came and dwelt in the flesh, and dwelt among us. 12. and i, john, saw that he received not of the fullness at the first, but received grace for grace; 13. and he received not of the fulness at first, but continued from grace to grace, until he received a fulness; 14. and thus he was called the son of god, because he received not of the fulness at the first. 15. and i, john, bear record, and lo, the heavens were opened, and the holy ghost descended upon him in the form of a dove, and sat upon him, and there came a voice out of heaven saying, this is my beloved son. 16. and i, john, bear record that he received a fullness of the glory of the father; 17. and he received all power, both in heaven and on earth, and the glory of the father was with him, for he dwelt in him. 18. and it shall come to pass, that if you are faithful you shall receive the fulness of the record of john. 19. i give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the father in my name, and in due time receive of his fullness, 20. for if you keep my commandments you shall receive of his fullness, and be glorified in me as i am in the father; therefore, i say unto you, you shall receive grace for grace. 21. and now, verily i say unto you, i was in the beginning with the father, and i am the first born; 22. and all those who are begotten through me are partakers of the glory of the same, and are the church of the first born. 23. ye were also in the beginning with the father; that which is spirit, even the spirit of truth, 24. and truth is knowledge of things as they are, and as they were, and as they are to come; 25. and whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning. 26. the spirit of truth is of god. i am the spirit of truth, and john bore record of me, saying--he received a fulness of truth, yea, even of all truth, 27. and no man receiveth a fulness unless he keepeth his commandments. 28. he that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things. {345} 29. man was also in the beginning with god. intelligence, or the light of truth, was not created or made, neither indeed can be. 30. all truth is independent in that sphere in which god has placed it, to act for itself, as all intelligence also, otherwise there is no existence. 31. behold, here is the agency of man, and here is the condemnation of man, because that which was from the beginning is plainly manifest unto them, and they receive not the light. 32. and every man whose spirit receiveth not the light is under condemnation, 33. for man is spirit. the elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy; 34. and when separated, man cannot receive a fulness of joy. 35. the elements are the tabernacle of god; yea, man is the tabernacle of god, even temples; and whatsoever temple is defiled, god shall destroy that temple. 36. the glory of god is intelligence, or, in other words, light and truth; 37. light and truth forsake that evil one. 38. every spirit of man was innocent in the beginning, and god having redeemed man from the fall, men became again in their infant state, innocent before god. 39. and that wicked one cometh and taketh away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers. 40. but i have commanded you to bring up your children in light and truth; 41. but verily i say unto you, my servant frederick g. williams, you have continued under this condemnation; 42. you have not taught your children light and truth, according to the commandments, and that wicked one hath power, as yet, over you, and this is the cause of your affliction. 43. and now a commandment i give unto you, if you will be delivered, you shall set in order your own house, for there are many things that are not right in your house. 44. verily, i say unto my servant sidney rigdon, that in some things he hath not kept the commandments concerning his children; therefore, first set in order thy house. 45. verily, i say unto my servant joseph smith, jun., or in other words, i will call you friends, for you are my friends, and ye shall have an inheritance with me; 46. i called you servants for the world's sake, and ye are their servants for my sake- {346} 47. and now, verily i say unto joseph smith, jun., you have not kept the commandments, and must needs stand rebuked before the lord. 48. your family must needs repent and forsake some things, and give more earnest heed unto your sayings, or be removed out of their place. 49. what i say unto one i say unto all; pray always lest that wicked one have power in you, and remove you out of your place. 50. my servant newel k. whitney, also, a bishop of my church, hath need to be chastened and set in order his family, and see that they are more diligent and concerned at home, and pray always, or they shall be removed out of their place. 51. now, i say unto you, my friends, let my servant sidney rigdon go on his journey, and make haste, and also proclaim the acceptable year of the lord, and the gospel of salvation, as i shall give him utterance, and by your prayer of faith with one consent, i will uphold him. 52. and let my servants joseph smith, jun., and frederick g. williams make haste also, and it shall be given them even according to the prayer of faith, and inasmuch as you keep my sayings, you shall not be confounded in this world, nor in the world to come. 53. and verily, i say unto you, that it is my will that you should hasten to translate my scriptures, and to obtain a knowledge of history, and of countries, and of kingdoms, of laws of god and man, and all this for the salvation of zion. amen. the same date (may 6th) i received the following: _revelation_. [5] 1. and again, verily i say unto you, my friends, a commandment i give unto you, that ye shall commence a work of laying out and preparing a beginning and foundation of the city of the stake of zion, here in the land of kirtland, beginning at my house; 2. and behold, it must be done according to the pattern which i have given unto you. 3. and let the first lot on the south be consecrated unto me for the building of a house for the presidency, for the work of the presidency, in obtaining revelations; and for the work of the ministry of the presidency, in all things pertaining to the church and kingdom. 4. verily i say unto you, that it shall be built fifty-five by sixty-five feet in the width thereof and in the length thereof, in the inner court; 5. and there shall be a lower court and a higher court, according to the pattern which shall be given unto you hereafter; {347} 6. and it shall be dedicated unto the lord from the foundation thereof, according to the order of the priesthood, according to the pattern which shall be given unto you hereafter: 7. and it shall be wholly dedicated unto the lord for the work of the presidency. 8. and ye shall not suffer any unclean thing to come in unto it; and my glory shall be there, and my presence shall be there; 9. but if there shall come into it any unclean thing, my glory shall not be there; and my presence shall not come into it. 10. and again, verily i say unto you, the second lot on the south shall be dedicated unto me for the building of a house unto me, for the work of the printing of the translation of my scriptures and all things whatsoever i shall command you; 11. and it shall be fifty-five by sixty-five feet in the width thereof and the length thereof, in the inner court; and there shall be a lower and a higher court: 12. and this house shall be wholly dedicated unto the lord from the foundation thereof, for the work of the printing, in all things whatsoever i shall command you, to be holy, undefiled according to the pattern in all things as it shall be given unto you. 13. and on the third lot shall my servant hyrum smith receive his inheritance. 14. and on the first and second lots on the north shall my servants reynolds cahoon and jared carter receive their inheritances. 15. that they may do the work which i have appointed unto them, to be a committee to build mine houses according to the commandment, which i, the lord god, have given unto you. 16. these two houses are not to be built until i give unto you a commandment concerning them. 17. and now i give unto you no more at this time. amen. [sidenote: signs of the times.] the signs of the times continued to attract the attention of the world. the cholera had broken out at havana, and it was reported that five hundred were perishing daily, and oporto, in the province of entre-minho-e-douro, portugal, was experiencing the same calamity. the influenza was raging at st. petersburg, russia; more than one hundred thousand were suffering from its effects, and it was reported to be more violent at moscow. so dreadful were the effects of the cholera, which spread consternation among the inhabitants of the {348} earth, that it was reported that the eyes of some of the afflicted burst from their sockets. [sidenote: removal of indians.] a treaty was entered into about this time with several tribes of indians, some to be located on the east of winnebago lake, and others to be removed west of the mississippi. [6] [sidenote: arrival of the prophet's relatives in kirtland.] _may 25_.--my uncle, john smith and family arrived in kirtland, from potsdam, new york, my uncle being an elder in the church; and his wife and eldest son, george albert smith, a lad of fifteen, were members. they were the first of my father's relatives who obeyed the gospel. [7] footnotes 1. the above on the state of the world is condensed from the _evening and morning star_ for april, 1833. 2. here follows the revelation on page 333. 3. see p. 329. 4. doctrine and covenants, sec. xciii. 5. doctrine and covenants, sec. xciv. 6. the above items of plagues and removal of indians are from the _evening and morning star_, for may, 1833. 7. for an account of their conversation to the gospel see page 285. {349} chapter xxv. preparation for building the kirtland temple--trial and excommunication of "doctor" philastus hurlburt. [sidenote: the house of the lord at kirtland.] _june 1_.--great preparations were making to commence a house of the lord; and notwithstanding the church was poor, yet our unity, harmony and charity abounded to strengthen us to do the commandments of god. the building of the house of the lord in kirtland was a matter that continued to increase in its interest in the hearts of the brethren, and the building committee issued the following circular to the different branches of the church: circular. kirtland, june 1, 1833. _to the church of christ in_--- we feel under obligations to write to you as well as to all the brethren of the different branches; and we do this, that you, with us, may exert yourselves to bring about the fulfillment of the command of the lord concerning the establishing, or preparing a house, wherein the elders who have been commanded of the lord so to do, may gather themselves together, and prepare all things, and call a solemn assembly, and treasure up words of wisdom, that they may go forth to the gentiles for the last time; and now, in order to accomplish this, we are directed, yea, we are under the necessity, to call upon the whole church as a body, that they make every possible exertion to aid temporally, as well as spiritually, in this great work that the lord is beginning, and is about to accomplish. and unless we fulfill this command, viz: establish an house, and prepare all things necessary whereby the elders may gather into a school, called the school of the prophets, and {350} receive that instruction which the lord designs they should receive, we may all despair of obtaining the great blessing that god has promised to the faithful of the church of christ; therefore it is as important, as our salvation, that we obey this above-mentioned command, as well as all the commandments of the lord. therefore, brethren, we write this epistle to you, to stir up your minds to make that exertion which the lord requires of you, to lend a temporal aid in these things above written; and in order that you may know how to conduct the business, we will relate what we have done and are doing here. we have met in conference, and agreed to form a subscription, and circulate it through the churches. the conference also appointed hyrum smith, reynolds cahoon, and jared carter, a committee to superintend this business, viz: that of circulating subscriptions to establish a fund to build a house, and to aid the elders to attend this school. the subscriptions are now in circulation among us, and our heavenly father is opening the hearts of our brethren beyond the expectation of many; and not one brother among us, as yet, refuses to exert himself to do something in a temporal way to bring about the establishing of this house and school; and we say, may our heavenly father open your hearts also, that you, with us, may gather together something to aid as a temporal benefit. probably you had better call the officers of the church immediately together, and appoint someone to circulate a subscription that each individual, after signing, may have a sufficient time to make preparations to pay what he subscribes; for it will be necessary, wherever the brethren are at a distance from kirtland, that they exert themselves to send on their gift or assistance as soon as they can to kirtland; though they can, if they believe best, wait on those that sign until the first of september, and then collect and send it to kirtland. these considerations we have written to you, knowing it to be our duty thus to do, and may the lord help you to exert yourselves with us, in raising the means to bring about the glorious work of the lord; and may we all be kept by the grace of god unto eternal life. amen. hyrum smith, reynolds cahoon, jared carter, _committee_. the same day [june 1st] i received the following: _revelation_. [1] 1. verily, thus saith the lord unto you, whom i love, and whom i {351} love i also chasten that their sins may be forgiven, for with the chastisement i prepare a way for their deliverance in all things out of temptation, and i have loved you. 2. wherefore ye must needs be chastened and stand rebuked before my face. 3. for ye have sinned against me a very grievous sin, in that ye have not considered the great commandment in all things, that i have given unto you concerning the building of mine house. 4. for the preparation wherewith i design to prepare mine apostles to prune mine vineyard for the last time, that i may bring to pass my strange act, that i may pour out my spirit upon all flesh. 5. but behold, verily i say unto you, there are many who have been ordained among you, whom i have called, but few of them are chosen; 6. they who are not chosen have sinned a very grievous sin, in that they are walking in darkness at noon-day; 7. and for this cause i gave unto you a commandment that you should call your solemn assembly, that your fastings and your mourning might come up into the ears of the lord of sabaoth, which is by interpretation, the creator of the first day, the beginning and the end. 8. yea, verily i say unto you, i gave unto you a commandment, that you should build a house, in the which house i design to endow those whom i have chosen with power from on high; 9. for this is the promise of the father unto you, therefore i command you to tarry, even as mine apostles at jerusalem; 10. nevertheless my servants sinned a very grievous sin, and contentions arose in the school of the prophets, which was very grievous unto me, saith your lord; therefore i sent them forth to be chastened. 11. verily i say unto you, it is my will that you should build a house. if you keep my commandments you shall have power to build it; 12. if you keep not my commandments, the love of the father shall not continue with you, therefore you shall walk in darkness. 13. now here is wisdom, and the mind of the lord; let the house be built, not after the manner of the world, for i give not unto you that ye shall live after the manner of the world; 14. therefore, let it be built after the manner which i shall show unto three of you, whom ye shall appoint and ordain unto this power. 15. and the size thereof shall be fifty and five feet in width, and let it be sixty-five feet in length, in the inner court thereof. 16. and let the lower part of the inner court be dedicated unto me for your sacrament offering, and for your preaching, and your fasting, and your praying, and the offering up of your most holy desires unto me, saith your lord. {352} 17. and let the higher part of the inner court be dedicated unto me for the school of mine apostles, saith son ahman; or, in other words, alphus; or, in other words, omegus; even jesus christ your lord. amen. [sidenote: trial of "doctor" hurlburt.] _june 3_.--a conference of high priests convened in the translating room in kirtland. the first case presented was that of "doctor" philastus hurlburt, who was accused of unchristian conduct with women, while on a mission to the east. on investigation it was decided that his commission be taken from him, and that he be no longer a member of the church of christ. [sidenote: the house of the lord to be built at kirtland.] the next matter before the conference was to ascertain what should be the dimensions or size of the house, that is to be built for a house of worship and for the school of the prophets. i had received a revelation on the size of the house in which the word of the lord was that it should be fifty-five feet wide, and sixty-five feet long, in the inner court. the conference appointed joseph smith, jun., sidney rigdon and frederick g. williams to obtain a draft or construction of the inner court of the house. [sidenote: the french farm.] _june 4_.--a similar conference assembled at the same place and took into consideration how the french farm should be disposed of. the conference could not agree who should take charge of it, but all agreed to inquire of the lord; accordingly we received the following: _revelation to enoch [joseph smith jun.] showing the order of the city or stake of zion, in shinehah [kirtland,] given for a sample to the saints in kirtland_. [2] 1. behold, i say unto you, here is wisdom, whereby ye may know how to act concerning this matter, for it is expedient in me that this stake that i have set for the strength of zion should be made strong; 2. therefore, let my servant ahashdah (newel k. whitney) take {353} charge of the place which is named among you, upon which i design to build mine holy house; 3. and again, let it be divided in lots, according to wisdom, for the benefit of those who seek inheritances, as it shall be determined in council among you. 4. therefore, take heed that ye see to this matter, and that portion that is necessary to benefit mine order, for the purpose of bringing forth my word to the children of men; 5. for behold, verily i say unto you, this is the most expedient in me, that my word should go forth unto the children of men, for the purpose of subduing the hearts of the children of men for your good. even so. amen. 6. and again, verily i say unto you, it is wisdom and expedient in me, that my servant zombre (john johnson) whose offering i have accepted, and whose prayers i have heard, unto whom i give a promise of eternal life inasmuch as he keepeth my commandments from henceforth- 7. for he is a descendant of seth (joseph), and a partaker of the blessings of the promise made unto his fathers- 8. verily i say unto you, it is expedient in me that he should become a member of the order, that he may assist in bringing forth my word unto the children of men; 9. therefore ye shall ordain him unto this blessing, and he shall seek diligently to take away incumbrances that are upon the house named among you, that he may dwell therein. even so. amen. [sidenote: john johnson ordained a high priest.] zombre [john johnson] was ordained by the conference to the high priesthood, and admitted according to the revelation. [sidenote: ground broken for kirtland temple.] _june 5_.--george a. smith hauled the first load of stone for the temple, and hyrum smith and reynolds cahoon commenced digging the trench for the walls of the lord's house, and finished the same with their own hands. [sidenote: action of conference with reference to the temple.] _june 6_.--a conference of high priests assembled, and chose orson hyde a clerk to the presidency of the high priesthood. this conference was more especially called to counsel the committee, who had been appointed to take the oversight of the building of the house of the lord. the conference voted that the committee, (reynolds cahoon, jared {354} carter, and hyrum smith), proceeded immediately to commence building the house; or to obtaining materials, stone, brick, lumber, etc., for the same. [sidenote: hurlburt's appeal.] _june 21_.--"doctor" hurlburt being dissatisfied with the decision of the council on his case presented the following appeal: i, doctor philastus hurlburt, having been tried before the bishop's council of high priests on a charge of unchristian-like conduct with the female sex, and myself being absent at the time, and considering that strict justice was not done me, i do, by these presents, most solemnly enter my appeal unto the president's council of high priests for a re-hearing, according to the privilege guaranteed to me in the laws of the church, which council is now assembled in the school room, in kirtland, this 21st day of june, 1833. it was voted by the council present, when this was received, that brother hurlburt be granted a re-hearing; and after prayer, (which was customary at the opening of all councils of the church), the council proceeded to ordain two high priests, to make out the number, (twelve) that the council, or church court, might be organized. by the choice of the council brothers john and william smith were ordained under the hands of elder rigdon. brother hurlburt's case was then laid before the court, and the testimony against him given by orson hyde and hyrum smith, and duly investigated. the decision of the court was, that brother hurlburt should be forgiven, because of the liberal confession which he made. this court also decided that the bishop's council decided correctly on the case, and that brother hurlburt's crime was sufficient to cut him off from the church; but on his confession he was restored. [sidenote: copley's case.] the president's court also took brother daniel copley's priest's license and membership from him, because he refused to fulfil his mission according to the council of the high priesthood of the holy order of god. {355} [sidenote: excommunication of "doctor" hurlburt.] _june 23_.--"doctor" philastus hurlburt was again called in question, by a general council; and brother gee, of thompson, testified that brother hurlburt said that he deceived joseph smith's god, or the spirit by which he is actuated. there was also corroborating testimony brought against him by brother hodges. the council cut him off from the church. [3] [sidenote: case of james higby.] a council of the elders of the church was held at westfield, new york, the same day. elder gladden bishop was president, and brother chester l. heath clerk. brother paul entered a complaint against brother james higby, an elder, for circulating false and slanderous reports, and not observing the order of the gospel, and presented evidence unimpeachable, to substantiate the same to the satisfaction of the council; upon which evidence--and from brother higby's own mouth, and the spirit he manifested--he was declared {356} guilty by the council, and he was cut off from the church. the council then demanded his license and the church record, which he utterly refused to give up; therefore, resolved that the proceedings of the council be sent to kirtland, that it may be known among the different branches of the church. [4] footnotes 1. doctrine and covenants, sec. xcv. 2. doctrine and covenants, sec. xcvi. 3. owing to the subsequent prominence of this man, "doctor" philastus hurlburt, as a bitter anti-mormon, more should be said of him than is given in the prophet's narrative. he was not a physician, as the title "doctor" would seem to indicate; but being the seventh son in his father's family, according to the old folklore superstition that the seventh son would possess supernatural qualities that would make him a physician, he was called "doc," or "doctor," "this said 'doctor,'" wrote sidney rigdon in 1839, to the _boston journal_, "was never a physician at any time, nor anything else but a base ruffian. he was the seventh son and his parents called him 'doctor;' it was his name, and not the title of his profession. he once belonged to the methodist church, and was excluded for immoralities. he afterwards imposed himself on the church of latter-day saints, and was excluded for using obscene language to a young lady, a member of the said church, who resented his insult with indignation which became both her character and profession." joseph e. johnson, in a communication to the _deseret evening news_, under date of december 28, 1880, says of "doctor" hurlburt: "in the year a. d. 1833, then living in kirtland, ohio, i became acquainted with a man subsequently known as dr. hurlburt, who came to investigate the truth of mormonism. claiming to be satisfied, he was baptized and became a member in full fellowship. he was a man of fine physique, very pompous, good looking, and very ambitious, with some energy, though of poor education. soon after his arrival he came to my mother's house to board, where he remained for nearly a year, while he made an effort to get into a good practice of medicine, sought position in the church and was ever striving to make marital connection with any of the first families. finally * * * he was charged with illicit intercourse with the sex, was tried and cut off from the church. he denied, expostulated, threatened, but to no use, the facts were too apparent, and he at once avowed himself the enemy of the church." 4. the account of the council of elders at westfield was copied into the kirtland church record on the 29th of june, 1833. {357} chapter xxvi. the plat of the city of zion--its temples--correspondence on affairs in zion and eugene. _an explanation of the plot of the city of zion, sent to the brethren in zion, the 25th of june, 1833_: [sidenote: the general plan of the city of zion.] the plat contains one mile square; all the squares in the plat contain ten acres each, being forty rods square. you will observe that the lots are laid off alternately in the squares; in one square running from the south and north to the line through the center of the square; and in the next, the lots run from the east and west to the center line. each lot is four perches in front and twenty back, making one half of an acre in each lot, so that no one street will be built on entirely through the street; but on one square the houses will stand on one street, and on the next one, another, except the middle range of squares, which runs north and south, in which range are the painted squares. the lots are laid off in the squares, north and south, all of them; because these squares are forty perches by sixty, being twenty perches longer than the others, their greatest length being east and west, and by running all these squares, north and south, it makes all the lots in the city of one size. {358} [sidenote: the blocks set aside for temples.] the painted squares in the middle are for public buildings. the one without any figures is for store-houses for the bishop, and to be devoted to his use. figure first is for temples for the use of the presidency; the circles inside of the squares, are the places for the temples. you will see it contains twelve figures, two are for the temples of the lesser priesthood. it is also to contain twelve temples. the whole plot is supposed to contain from fifteen to twenty thousand people: you will therefore see that it will require twenty-four buildings to supply them with houses of worship, schools, etc.; and none of these temples are to be smaller than the one of which we send you a draft. this temple is to be built in the square marked figure 1; and to be built where the circle is which has a cross on it on the north end. [sidenote: location of lands for the agriculturist.] south of the plot where the line is drawn, is to be laid off for farms, stables, etc., for the use of the city; so that no barns or stables will be in the city among the houses; the ground to be occupied for these must be laid off according to wisdom. on the north and south are to be laid off the farms for the agriculturist, and sufficient quantity of land to supply the whole plot; and if it cannot be laid off without going too great a distance from the city, there must also be some laid off on the east and west. [sidenote: zion a group of cities.] when this square is thus laid off and supplied, lay off another in the same way, and so fill up the world in these last days; and let every man live in the city for this is the city of zion. all the streets are of one width, being eight perches wide. also, the space round the outer edge of the painted squares, is to be eight perches between the temple and the street on every side. no one lot, in this city, is to contain more than one house, and that to be built twenty-five feet back from the street, leaving a small yard in front, to be planted in a grove, according to the taste of the builder; the rest {359} of the lot for gardens; all the houses are to be built of brick and stone. the scale of the plot is forty perches to the inch. [sidenote: names of the temples.] the names of the temples to be built on the painted squares as represented on the plot of the city of zion, which is now about to be forwarded thither:--numbers 10, 11, and 12, are to be called, house of the lord, for the presidency of the high and most holy priesthood, after the order of melchisedek, which was after the order of the son of god, upon mount zion, city of the new jerusalem. numbers 7, 8, and 9, the sacred apostolic repository, for the use of the bishop. numbers 4, 5, and 6, the holy evangelical house, for the high priesthood of the holy order of god. numbers 1, 2, and 3, the house of the lord, for the elders of zion, an ensign to the nations. numbers 22, 23, and 24, house of the lord for the presidency of the high priesthood, after the order of aaron, a standard for the people. numbers 19, 20, and 21, house of the lord, the law of the kingdom of heaven, and messenger to the people; for the highest priesthood after the order of aaron. numbers 16, 17, and 18, house of the lord for the teachers in zion, messenger to the church. numbers 13, 14, and 15, house of the lord for the deacons in zion, helps in government. underneath must be written on each house-holiness to the lord. _a description of the house of the lord, which is to be built first in zion_: [sidenote: the house of the lord for the presidency.] the house of the lord for the presidency, is eighty-seven feet long and sixty-one feet wide, and ten feet taken off of the east end for the stairway, leaves the inner court, seventy-eight feet by sixty-one, which is calculated and divided for seats in the following manner, viz: the two aisles four {360} feet wide each; the middle block of pews are eleven feet ten inches long, and three feet wide each; and the two lines drawn through the middle are four inches apart; in which space a curtain is to drop at right angles, and divide the house into four parts if necessary. the pews of the side blocks are fourteen and a half feet long, and three feet wide. the five pews in each corner of the house, are twelve feet six inches long. the open spaces between the corner and side pews are for fireplaces; those in the west are nine feet wide, and the east ones are eight feet and eight inches wide, and the chimneys carried up in the wall where they are marked with a pencil. [sidenote: the pulpits of the temple.] the pulpit in the west end of the house is to be occupied by the high priesthood, as follows:--number 1, is for the president and his council; number 2, for the bishop and his council; number 3, for the high priests; and number 4 for the elders: each of these is eight feet long, containing three coves or stands for the respective speakers; and those seats opposite them are for visiting officers, who are to occupy seats according to their respective grades. the two spaces in the middle are stairs two feet wide. the middle pulpit is to be elevated; the first seats one foot, the second two feet, the third three feet, and the fourth four feet. and those upon each side are also to be elevated: the first one eight inches, the second sixteen, the third twenty-four, the fourth thirty-two. the corner seats are to be occupied by singers, and elevated--the first seat six inches, the second twelve, the third eighteen, the fourth twenty-four, and the fifth thirty-two inches. the pulpit in the east end of the house is to be occupied by the lesser priesthood. number 1, is for the presidency of the lesser priesthood; number 2, for the priests; number 3, for the teachers; and number 4, for the deacons; and the seats by their sides, are also to be {361} occupied by visiting officers; each one opposite his respective grade. the pulpits are to be finished with panel work, in the best workmanlike manner; and the building to be constructed of stone and brick of the best quality. observe particularly that as there are pulpits at each end of the house, the backs of the congregation must be to one of them, and they will want occasionally to change. in order for this the house must have pews instead of slips, and in the pews let the seats be loose, that they may slip from one side of the pew to the other, so as to face either pulpit, as occasion may require. [sidenote: the windows.] the side view represents five windows in each story. the windows are to have each forty-eight lights, of seven by nine glass, six one way and eight the other; the sides and lintels of the windows to be of hewn stone, and on the top of the lintel is to be a gothic top, as you see, but the windows must have a lintel; and so with the outside doors, all with gothic tops. [sidenote: general dimensions.] make your house fourteen feet high between the floors. there will not be a gallery but a chamber; each story to be fourteen feet high, arched overhead with an elliptic arch. let the foundation of the house be of stone; let it be raised sufficiently high to allow of banking up so high as to admit of a descent every way from the house, so far as to divide the distance between this house, and the one next to it. on the top of the foundation, above the embankment, let there be two rows of hewn stone, and then commence the brick-work on the hewn stone. the entire height of the house is to be twenty-eight feet, each story being fourteen feet; make the wall a sufficient thickness for a house of this size. the end view represents five windows of the same size as those at the side, the middle window excepted, which is to be the same, with the addition of side lights. this middle window is designed to light the rooms both above and below, as the upper floor is to be laid off in the same way as the lower one, and arched overhead; with the {362} same arrangement of curtains, or veils, as before mentioned. the doors are to be five feet wide, and nine feet high, and to be in the east end of the house. the west end is to have no doors, but in other respects is to be like the east, except the windows are to be opposite the alleys which run east and west. the roof of the house is to have one-fourth pitch, the door to have gothic top, the same as the windows. the shingles of the roof to be painted before they are put on. there is to be a fanlight, as you see. the windows and doors are all to have venetian blinds. a belfry is to be in the east end, and a bell of very large size. [sidenote: arrangement of curtains.] you will be careful to have hooks and rings to suspend your veils on, so that they can be let down or raised at any time, at pleasure. also, as you see, the pulpits are to have four seats, rising one above another; for instance, the elder's seat is the lowest, next comes the high priest's, next the bishop's; so each of these must have a veil that is suspended from the upper floor, so as to be let down; which will at any time when necessary be let down, and shut off each stand or seat by itself. [sidenote: important letter to brethren in zion.] the same day [june 25th], we wrote to brother w. w. phelps, and others in zion, from kirtland, as follows: _brethren_;--we have received your last, containing a number of questions which you desire us to answer; this we do the more readily as we desire with all our hearts the prosperity of zion, and the peace of her inhabitants; for we have as great an interest in the welfare of zion, as you can have. first, as respects getting the book of commandments bound, we think it is not necessary. they will be sold well without binding, and there is no bookbinder to be had that we know of, nor are there materials to be had for binding, without keeping the books too long from circulation. with regard to the copies of the book of mormon, which are in the hands of brother burkett, we say to you, get them from brother {363} burkett, and give him a receipt for them in the name of the literary firm. let brother gilbert pay brother chapin his money. we have not found the book of jasher, nor any other of the lost books mentioned in the bible as yet; nor will we obtain them at present. respecting the apocrypha, the lord said to us that there were many things in it which were true, and there were many things in it which were not true, and to those who desire it, should be given by the spirit to know the true from the false. we have received some revelations within a short time back, which you will obtain in due season. as soon as we can get time, we will review the manuscripts of the book of mormon, after which they will be forwarded to you. we commend the plan highly of your choosing a teacher to instruct the high priests, that they may be able to silence gainsayers. concerning bishops, we recommend the following: let brother isaac morley be ordained second bishop in zion, and let brother john corrill be ordained third. let brother edward partridge choose as counselors in their place, brother parley p. pratt and brother titus billings, ordaining brother billings to the high priesthood. let brother morley choose for his counselors, brother christian whitmer, whom ordain to the high priesthood, and brother newel knight. let brother corrill choose brother daniel stanton and brother hezekiah peck, for his counselors; let brother hezekiah also, be ordained to the high priesthood. zombre [john johnson] has been received as a member of the firm, by commandment, and has just come to kirtland to live; as soon as we get a power of attorney signed agreeable to law, for alam [edward partridge] we will forward it to him, and will immediately expect one from that part of the firm to ahashdah [newel k. whitney], signed in the same manner. we would again say to alam [edward partridge], be sure to get a form according to law for securing a gift. we have found by examining the law, that a gift cannot be retained without this. the truth triumphs gloriously in the east; multitudes are embracing it. i, sidney, who write this letter in behalf of the presidency, had the privilege of seeing my aged mother baptized into the faith of the gospel, a few weeks since, at the advanced age of seventy-five. she now resides with me. we send by this mail, a draft of the city of zion, with explanations, and a draft of the house to be built immediately in zion, for the presidency, as well as for the purpose of religion and instruction. kirtland, the stake of zion, is strengthening continually. when the {364} enemies look at her they wag their heads and march along. we anticipate the day when the enemies will have fled away and be far from us. you will remember that the power of agency must be signed by the wives as well as the husbands, and the wives must be examined in the matter separate and apart from the husbands, the same as signing a deed, and a specification to that effect inserted at the bottom, by the justice before whom such acknowledgment is made, otherwise the power of attorney will be of none effect. should you not understand the explanations sent with the drafts, you will inform us, so that you may have a proper understanding, for it is meet that all things should be done according to the pattern. we have found the following errors in the commandments, as printed: fortieth chapter, tenth verse, third line, instead of "corruptable," put corrupted. fourteenth verse of the same chapter, fifth line, instead of "respecter to persons," put respecter of persons. twenty-first verse, second line of the same chapter, instead of "respecter to," put respecter of. forty-fourth chapter, twelfth verse, last line, instead of "hands," put heads. items of instruction concerning the consecration of property. _brother edward partridge_: sir:--i proceed to answer your questions, concerning the consecration of property:--first, it is not right to condescend to very great particulars in taking inventories. the fact is this, a man is bound by the law of the church, to consecrate to the bishop, before he can be considered a legal heir to the kingdom of zion; and this, too, without constraint; and unless he does this, he cannot be acknowledged before the lord on the church books: therefore, to condescend to particulars, i will tell you that every man must be his own judge how much he should receive and how much he should suffer to remain in the hands of the bishop. i speak of those who consecrate more than they need for the support of themselves and their families. the matter of consecration must be done by the mutual consent of both parties; for to give the bishop power to say how much every man shall have, and he be obliged to comply with the bishop's judgment, is giving to the bishop more power than a king has; and upon the other hand, to let every man say how much he needs, and the bishop be obliged to comply with his judgment, is to throw zion into confusion, and make a slave of the bishop. the fact is, there must be a balance or equilibrium of power, between the bishop and the people, and thus harmony and good will may be preserved among you. therefore, those persons consecrating property to the bishop in zion, {365} and then receiving an inheritance back, must reasonably show to the bishop that they need as much as they claim. but in case the two parties cannot come to a mutual agreement, the bishop is to have nothing to do about receiving such consecrations; and the case must be laid before a council of twelve high priests, the bishop not being one of the council, but he is to lay the case before them. [1] say to brother gilbert that we have no means in our power to assist him in a pecuniary way, as we know not the hour when we shall be sued for debts which we have contracted ourselves in new york. say to him that he must exert himself to the utmost to obtain means himself, to replenish his store, for it must be replenished, and it is his duty to attend to it. we were not a little surprised to hear that some of our letters of a public nature, which we sent for the good of zion, have been kept back from the bishops. this is conduct which we highly disapprobate. answers to queries to brother phelps' letter of june 4th. first, in relation to the poor: when the bishops are appointed according to our recommendation, it will devolve upon them to see to the poor, according to the laws of the church. in regard to the printing of the new translation: it cannot be done until we can attend to it ourselves, and this we will do as soon as the lord permits. as to shederlaomach, [f. g. williams], all members of the united firm are considered one. the order of the literary firm is a matter {366} of stewardship, which is of the greatest importance; and the mercantile establishment god commanded to be devoted to the support thereof, and god will bring every transgression unto judgment. say to the brothers hulet and to all others, that the lord never authorized them to say that the devil, his angels or the sons of perdition, should ever be restored; for their fate of destiny was not revealed to man, is not revealed, nor ever shall be revealed, save to those who are made partakers thereof: consequently those who teach this doctrine, have not received it of the spirit of the lord. truly brother oliver declared it to be the doctrine of devils. we therefore command that this doctrine be taught no more in zion. we sanction the decision of the bishop and his council, in relation to this doctrine being a bar to communion. the number of disciples in kirtland is about one hundred and fifty. we have commenced building the house of the lord, in this place, and it goes on rapidly. good news from the east and south of the success of the laborers is often saluting our ears. it is a general time of {367} health among us; families all well, and day and night we pray for the salvation of zion. we deliver brother ziba peterson over to the buffetings of satan, in the name of the lord, that he may learn not to transgress the commandments of god. we conclude our letter by the usual salutation, in token of the new and everlasting covenant. we hasten to close, because the mail is just going. joseph smith, jun., sidney rigdon, f. g. williams. p. s.--we feel gratified with the way in which brother william w. {368} phelps is conducting the _star_ at present, we hope he will seek to render it more and more interesting. in relation to the size of bishoprics: when zion is once properly regulated there will be a bishop to each square of the size of the one we send you with this; but at present it must be done according to wisdom. it is needful, brethren, that you should be all of one heart, and of one mind, in doing the will of the lord. there should exist the greatest freedom and familiarity among the rulers in zion. we were exceedingly sorry to hear the complaint that was made in brother edward partridge's letter, that the letters attending the olive leaf had been kept from him, as it is meet that he should know all things in relation to zion, as the lord has appointed him to be a judge in zion. we hope, dear brethren, that the like occurrence will not take place again. when we direct letters to zion to any of the high priests, which pertain to the regulation of her affairs, we always design that they should be laid before the bishop, so as to enable him to perform his duty. we say so much, hoping it will be received in kindness, and our brethren will be careful of one another's feelings, and walk in love, honoring one another more than themselves, as is required by the lord. yours as ever, j. s., s. r., f. g. w. a second communication to the brethren in zion. kirtland, july 2nd, 1833. _to the brethren in zion_: we received your letters of june 7th: one from brothers william w. phelps and oliver cowdery; one from brother david whitmer; and one from brother sidney gilbert, for which we are thankful to our heavenly father, as also to hear of your welfare, and the prosperity of zion. having received your letters in the mail of today, we hasten to answer, in order that our reply may go with tomorrow's mail. we are exceedingly fatigued, owing to a great press of business. we this day finished the translating of the scriptures, for which we returned gratitude to our heavenly father, and sat immediately down to answer your letters. we rejoiced greatly to hear of the safe arrival of sister vienna jaques and brother william hobert, and thank our heavenly father that their lives have been spared them until their arrival. the health of the brethren and sisters in kirtland is good at present; no case of sickness known to us. brother joseph c. {369} kingsbury's wife is declining fast, and cannot continue much longer, but will soon be in the paradise of god. we are engaged in writing a letter to eugene [2] respecting the two smiths, as we have received two letters from them; one from john smith, the other from the elder of the church. [3] as to the gift of tongues, all we can say is, that in this place, we have received it as the ancients did: we wish you, however, to be careful lest in this you be deceived. guard against evils which may arise from any accounts given by women, or otherwise; be careful in all things lest any root of bitterness spring up among you, and thereby many be defiled. satan will no doubt trouble you about the gift of tongues, unless you are careful; you cannot watch him too closely, nor pray too much. may the lord give you wisdom in all things. in a letter mailed last week, you will doubtless, before you receive this, have obtained information about the new translation. consign the box of the book of commandments to n. k. whitney & co., kirtland, geauga county, ohio, care of kelly and walworth, cleveland, cuyahoga county, ohio. i, sidney, write this in great haste, in answer to yours to brother joseph, as i am going off immediately, in company with brother frederick to proclaim the gospel; we think of starting tomorrow. having finished the translation of the bible, a few hours since, and needing some recreation, we know of one way we can spend our time more to divine acceptance than in endeavoring to build up his zion in these last days, as we are not willing to idle any time away which can be spent to useful purposes. doors are opening continually for proclaiming the gospel. the spirit of bitterness among the people is fast subsiding, and a spirit of inquiry is taking its place. i preached last sunday at chardon, our county seat; i had the court house; there was a general turn-out, good attention, and a pressing invitation for more meetings, which will be granted, if the lord will, when we return from this tour. brother joseph is going to take a tour with brother george james, of brownhelm, as soon as brother george comes to this place. we hope, our brethren, that the greatest freedom and frankness will exist between you and the bishop, not withholding from one another any information from us, but communicating with the greatest freedom, lest you should produce evils of a serious character, and the lord become offended: for know assuredly, if we, by our wickedness, bring evil on {370} our own heads, the lord will let us bear it till we get weary and hate iniquity. brother frederick wants you to say to brother burke, that the man from whom he expected to get the mill stones, has run off, so he will not be able to get them; but brother burke can get them of the same man's make, in st. louis. we conclude by giving our heartiest approbation to every measure calculated for the spread of the truth, in these last days; and our strongest desires, and sincerest prayers for the prosperity of zion. say to all the brethren and sisters in zion, that they have our hearts, our best wishes, and the strongest desires of our spirits for their welfare, temporal, spiritual, and eternal. as ever, we salute you in the name of the lord jesus. amen. sidney rigdon, joseph smith, jun., f. g. williams. correspondence over troubles in the eugene branch of the church. kirtland, july 2nd, 1833. _brother john smith_: we have just received your letter, of the 8th of june, which seems to have been written in a spirit of justification on your part. you will recollect that previous to your leaving this place, you were tried before the bishop's court, which found you guilty of misdemeanor, and decided that you should no longer retain your authority in the church; all of which we, as presidents of the high priesthood, sanction. you name something in your letter, that took place at brother olney's in shalersville, on the 27th and 28th of august, which we perfectly recollect, and had you made such confession as you were required to, at chippeway, all things would have worked together for your good, and as i told you; but you did not manifest that degree of humility to the brethren that was required, but remained obstinate; for that reason god withdrew his spirit from you, and left you in darkness. in your letter you say many hard things against the brethren, especially against father joseph smith, brother reynolds cahoon, and bishop whitney, all of which we highly disapprove. it seems also that your son eden is confederate with you, and needs to be reproved, together with yourself, in all humility before the lord, or you must expect to be dealt with according to the laws of the church. we say you are no more than a private member in the church. [sidenote: presidents.] joseph smith, jun., f. g. williams, {371} kirtland, july 2nd, 1833. _to the church at eugene_: dear brethren:--it is truly painful to be under the necessity of writing on a subject which engages our attention at this time, viz: the case of john smith, and eden smith, his son. we have just received a letter from you concerning their standing in the church. we do not hold them in fellowship. we would inform you that john smith has been dealt with, and his authority taken from him; and you are required not to receive his teachings, but to treat him as a transgressor, until he repents and humbles himself before the lord, to the entire satisfaction of the church: and also, you have authority to call a conference, and sit in judgment on eden's case, and deal with him as the law directs. we feel to rebuke the elders of that branch of the church of christ, for not magnifying their office, and letting the transgressor go unpunished. we, therefore, enjoin upon you, to be watchful on your part, and search out iniquity, and put it down wherever it may be found. you will see by this, brethren, that you have authority to sit in council on the smiths; and if found guilty, to deal with them accordingly. we have this day directed a letter to john smith, thereby making known to him our disapprobation of the course he has pursued. we commend you to god and his grace, ever praying he will keep and preserve you blameless till he come. joseph smith, jun., sidney rigdon, f. g. williams. _postscript by bishop whitney, same date_: dear brethren:--yours of the 3rd of june, came safe to hand the last mail, and john smith's, which was directed to brother joseph. now, my brethren, on this sheet you have brother joseph's sanction to my proceedings, and the letter i last wrote you, and you will govern yourselves accordingly, for you have full power and authority to call the two brothers smith to an account for their conduct; and, unless they repent and make satisfaction, not only to your branch of the church, but also to this branch, they must be cut off from the body; for under existing circumstances, we have no fellowship with them. brother john smith's authority, as an officer in the church, was taken from him before he left, and he ought to have given up his license; but he went away without doing so, and it seems he has made use of it to impose upon you. as to the two sisters you spoke of in your last, if there is no testimony on either side, all you can do is to forbid them to partake of the sacrament unworthily; and pray much, and god will bring all things to light. n. k. whitney, bishop. footnotes 1. the first of the following deed-forms was used in consecrating property to the church; the second, in securing the stewardships to those entering into the law of consecration and stewardship, sometimes called the order of enoch, because it was the law under which the patriarch enoch and his people lived. these deed forms were found in the private papers of bishop edward partridge. i. be it known, that i, titus billings of jackson county, and the state of missouri, having become a member of the church of christ, organized according to law, and established by the revelations of the lord, on the 6th day of april, 1830, do, of my own free will and accord, having first paid my just debts, grant and hereby give unto edward partridge of jackson county, and state of missouri, bishop of said church, the following described property, viz.:--sundry articles of furniture valued fifty-five dollars twenty-seven cents; also two beds, bedding and extra clothing valued seventy-three dollars twenty-five cents; also farming utensils valued forty-one dollars, also one horse, two wagons, two cows and two calves, valued one hundred forty-seven dollars. for the purpose of purchasing lands in jackson county, mo., and building up the new jerusalem, even zion, and for relieving the wants of the poor and needy. for which i, the said titus billings, do covenant and bind myself and my heirs forever, to release all my right and interest to the above described property, unto him, the said edward partridge, bishop of said church. and i, the said edward partridge, bishop of said church, having received the above described property, of the said titus billings, do bind myself, that i will cause the same to be expended for the above mentioned purposes of the said titus billings to the satisfaction of said church; and in case i should be removed from the office of bishop of said church, by death or otherwise, i hereby bind myself and my heirs forever, to make over to my successor in office, for the benefit of said church, all the above described property, which may then be in my possession. in testimony whereof, we have hereunto set our hands and seals this........... day of......., in the year of our lord, one thousand, eight hundred and thirty ..... in the presence of signed, titus billings. edward partridge ii. be it known, that i, edward partridge, of jackson county, state of missouri, bishop of the church of christ, organized according to law, and established by the revelations of the lord, on the 6th day of april, 1830, have leased and by these presents do lease unto titus billings, of jackson county, and state of missouri, a member of said church the following described piece or parcel of land, being a part of section no. three, township no. forty-nine, range no. thirty-two, situated in jackson county, and state of missouri, and is bounded as follows, viz:--beginning eighty rods e. from the s.w. corner of said section; thence n. one hundred and sixty rods; thence e. twenty-seven rods; twenty-five links; thence s. one hundred and sixty rods; thence w. seventy-seven rods; twenty-five links, to the place of beginning, containing twenty-seven and one-half acres, be the same more or less, subject to roads and highways. and also have loaned the following {367} described property, viz:--sundry articles of furniture, valued fifty-five dollars twenty-five cents; also two beds, bedding and clothing, valued seventy-three dollars twenty-seven cents; also sundry farming utensils, valued forty-one dollars; also one horse, two cows, two calves, and two wagons, valued one hundred forty-seven dollars, to have and to hold the above described property, by him the said titus billings, to be used and occupied as to him shall seem meet and proper. and as a consideration for the use of the above described property i, the said titus billings, do bind myself to pay the taxes, and also to pay yearly unto the said edward partridge, bishop of said church, or his successor in office, for the benefit of said church, all that i shall make or accumulate more than is needful for the support and comfort of myself and family. and it is agreed by the parties that this lease and loan shall be binding during the life of the said titus billings, unless he transgresses and is not deemed worthy by the authority of the church, according to its laws, to belong to the church. and in that case i, the said titus billings, do acknowledge that i forfeit all claim to the above described leased and loaned property, and hereby bind myself to give back the lease, and also pay an equivalent, for the loaned [articles] for the benefit of said church, unto the said edward partridge, bishop of said church, or his successor in office. and further, in case of said titus billings' or family's inability in consequence of infirmity or old age to provide for themselves while members of this church, i, the said edward partridge bishop of said church, do bind myself to administer to their necessities out of any fund in my hands appropriated for that purpose, not otherwise disposed of, to the satisfaction of the church. and further, in case of the death of the said titus billings, his wife or widow, being at the time a member of said church, has claim upon the above described leased and loaned property, upon precisely the same conditions that her said husband had them, as above described; and the children of the said titus billings, in case of the death of both their parents, also have claim upon the above described property, for their support, until they shall become of age, and no longer; subject to the same conditions yearly that their parents were; provided, however, should the parents not be members of said church, and in possession of the above described property at the time of their deaths, the claim of the children as above described, is null and void. in testimony whereof we have hereunto set our hands and seals this.......... day of.......... in the year of our lord, one thousand eight hundred and thirty.... in presence of signed, edward partridge, titus billings. 2. this was a settlement in ohio where a branch of the church had been organized. 3. this was eden smith, son of the john smith previously named, and president of the branch of the church at eugene. he is mentioned in a revelation given in march, 1832.--(see p. 257), where he is appointed to travel as a missionary companion to stephen burnett. {372} chapter xxvii. preparations of the mob in jackson county to resort to violence--important excerpts from the "star." [sidenote: the rise of mob force in jackson county.] july, which once dawned upon the virtue and independence of the united states, now dawned upon the savage barbarity and mobocracy of missouri. most of the clergy acting as missionaries to the indians, or to the frontier inhabitants, were among the most prominent characters, that rose up and rushed on to destroy the rights of the church, as well as the lives of her members. one reverend pixley [1], who had been sent by the missionary society to civilize and {373} christianize the heathen of the west, was a black rod in the hands of satan; as well as a poisoned shaft in the hands of our other foes. he wrote horrible falsehoods about the saints which he sent to the religious papers in the east from time to time, in order to sour the public mind against them; and used his influence among both indians and whites to overthrow the church in jackson county. on the first of july, he wrote a slanderous tract entitled, "beware of false prophets," which he carried from house to house, to incense the inhabitants against the church, to mob them, and drive them away. the july number of _the evening and morning star_, pursued a mild and pacific course; the first article therein, entitled, "beware of false prophets," was calculated to disabuse the honest public mind from pixley's falsehoods; [2] and the caution against "free people of color," settling in missouri, was sufficient to silence the fears of every sober mind, yet, it was all in vain; the hour of trial must come: notwithstanding the constitution of missouri--as published in the same paper--says: {374} article 4th. that all men have a natural and indefeasible right to worship almighty god according to the dictates of their own consciences; and that no man can be compelled to erect, support, or attend any place of worship, or to maintain any minister of the gospel, or teacher of religion; that no human authority can control or interfere with the rights of conscience; that no person can ever be hurt, molested, or restrained in his religious professions, or sentiments, if he do not disturb others in their religious worship. 5th. that no person, on account of his religious opinions, can be rendered ineligible to any office of trust or profit under this state; that no preference can ever be given by law, to any sect or mode of worship. [3] [sidenote: the mob ignores the constitutional guarantee of religious freedom.] yet, because the saints in spiritual things believed and taught differently from their neighbors--although both the faith and the teachings of the saints were according to the laws of heaven--the mob drew up and published the following manifesto: the manifesto of the mob. [4] we, the undersigned, citizens of jackson county, believing that an important crisis is at hand, as regards our civil society, in consequence of a pretended religious sect of people, that have settled, and are still settling in our county, styling themselves mormons; and intending, as we do, to rid our society, "peaceably if we can, forcibly if we must," and believing as we do, that the arm of the civil law does not afford us a guarantee, or at least a sufficient one, against the evils which are now inflicted upon us, and seem to be increasing, by the said religious sect, deem it expedient, and of the highest importance, to form ourselves into a company for the better and easier accomplishment of our purpose--a purpose which we deem it almost superfluous to say, is justified as well by the law of nature, as by the law of self-preservation. {375} it is more than two years since the first of these fanatics, or knaves, (for one or the other they undoubtedly are), made their first appearance amongst us, and pretended as they did, and now do, to hold personal communication and converse face to face with the most high god; to receive communications and revelations direct from heaven; to heal the sick by laying on hands; and, in short, to perform all the wonder-working miracles wrought by the inspired apostles and prophets of old. we believed them deluded fanatics, or weak and designing knaves, and that they and their pretensions would soon pass away; but in this we were deceived. the arts of a few designing leaders amongst them, have thus far succeeded in holding them together as a society; and since the arrival of the first of them, they have been daily increasing in numbers; and if they had been respectable citizens in society and thus deluded, they would have been entitled to our pity rather than to our contempt and hatred; but from their appearance, from their manners, and from their conduct since their coming among us, we have every reason to fear that, with but very few exceptions, they were of the very dregs of that society from which they came, lazy, idle, and vicious. this we conceive is not idle assertion, but a fact susceptible of proof, for with these few exceptions above named, they brought into our country little or no property with them and left less behind them, and we infer that those only yoke themselves to the mormon car who had nothing earthly or heavenly to lose by the change; and we fear that if some of the leaders amongst them, had paid the forfeit due to crime, instead of being chosen ambassadors of the most high, they would have been inmates of solitary cells. but their conduct here stamps their characters in their true colors. more than a year since, it was ascertained that they had been tampering with our slaves, and endeavoring to sow dissensions and raise seditions amongst them. of this their mormon leaders were informed, and they said they would deal with any of their members who should again in like case offend. but how spacious are appearances. in a late number of the _star_, published in independence by the leaders of the sect, there is an article inviting free negroes and mulattoes from other states to become mormons, and remove and settle among us. this exhibits them in still more odious colors. it manifests a desire on the part of their society, to inflict on our society an injury that they know would be to us entirely insupportable, and one of the surest means of driving us from the country; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste amongst us would corrupt our blacks, and instigate them to bloodshed. they openly blaspheme the most high god, and cast contempt on {376} his holy religion, by pretending to receive revelations direct from heaven, by pretending to speak unknown tongues, by direct inspiration, and by divers pretenses derogatory to god and religion, and to the utter subversion of human reason. they declare openly that their god hath given them this county of land, and that sooner or later they must and will have possession of our lands for an inheritance; and, in fine, they have conducted themselves on many other occasions, in such a manner, that we believe it a duty we owe to ourselves, our wives, and children, to the cause of public morals, to remove them from among us, as we are not prepared to give up our pleasant places and goodly possessions to them or to receive into the bosom of our families, as fit companions for our wives and daughters, the degraded and corrupted free negroes and mulattoes that are now invited to settle among us. under such a state of things, even our beautiful county would cease to be a desirable residence, and our situation intolerable. we, therefore, agree that after timely warning, and receiving an adequate compensation for what little property they cannot take with them, they refuse to leave us in peace, as they found us--we agree to use such means as may be sufficient to remove them, and to that end we each pledge to each other our bodily powers, our lives, fortunes and sacred honors. we will meet at the court house, at the town of independence, on saturday next, the 20th inst., [july], to consult on subsequent movements. among the hundreds of names attached to the above document were: lewis franklin, _jailor_; samuel c. owens, _county clerk_; russel hicks, _deputy county clerk_; r. w. cummins, _indian agent_; james h. flournoy, _postmaster_; s. d. lucas, _colonel and judge of the court_; henry chiles, _attorney-at-law_; n. k. olmstead, _m. d_.; john smith, _justice of the peace_; samuel weston, _justice of the peace_; william brown, _constable_; abner f. staples, _captain_; thomas pitcher, _deputy constable_; moses g. wilson and thomas wilson,_ merchants_. [5] {377} free people of color. [6] to prevent any misunderstanding among the churches abroad, respecting free people of color, who may think of coming to the western boundaries of missouri, as members of the church, we quote the following clauses from the laws of missouri: "section 4.--be it further enacted, that hereafter no free negro or mulatto, other than a citizen of someone of the united states, shall come into or settle in this state under any pretext whatever; and upon complaint made to any justice of the peace, that such person is in his county, contrary to the provisions of this section, if it shall appear that such person is a free negro or mulatto, and that he hath come into this state after the passage of this act, and such person shall not produce a certificate, attested by the seal of some court of record in someone of the united states, evidencing that he is a citizen of such state, the justice shall command him forthwith to depart from this state; and in case such negro or mulatto shall not depart from the state within thirty days after being commanded so to do as aforesaid, any justice of the peace, upon complaint thereof to him made may cause such person to be {378} brought before him and may commit him to the common goal of the county in which he may be found, until the next term of the circuit court to be held in such county. and the said court shall cause such person to be brought before them and examine into the cause of commitment; and if it shall appear that such person came into the state contrary to the provisions of this act, and continued therein after being commanded to depart as aforesaid, such court may sentence such person to receive ten lashes on his or her bare back, and order him to depart the state; and if he or she shall not depart, the same proceedings shall be had and punishment inflicted, as often as may be necessary, until such person shall depart the state. "sec. 5.--be it further enacted, that if any person shall, after the taking effect of this act, bring into this state any free negro or mulatto, not having in his possession a certificate of citizenship as required by this act, (he or she) shall forfeit any pay, for every person so brought, the sum of five hundred dollars, to be recovered by action of debt in the name of the state, to the use of the university, in any court having competent jurisdiction; in which action the defendant may be held to bail, of right and without affidavit; and it shall be the duty of the attorney-general or circuit attorney of the district in which any person so offending may be found, immediately upon information given of such offenses to commence and prosecute an action as aforesaid." slaves are real estate in this and other states, and wisdom would dictate great care among the branches of the church of christ on this subject. so long as we have no special rule in the church, as to people of color, let prudence guide, and while they, as well as we, are in the hands of a merciful god, we say: shun every appearance of evil. "the evening and morning star" extra. [7] july 16, 1833. having learned with extreme regret, that an article entitled, "free {379} people of color," in the last number of the _star_, has been misunderstood, we feel in duty bound to state, in this _extra_, that our intention was not only to stop free people of color from emigrating to this state, but to prevent them from being admitted as members of the church. on the second column of the one hundred and eleventh page of the same paper, may be found this paragraph:--"our brethren will find an extract of the law of this state, relative to free people of color, on another page of this paper. great care should be taken on this point. the saints must shun every appearance of evil. as to slaves, we have nothing to say; in connection with the wonderful events of this age much is doing towards abolishing slavery, and colonizing the blacks in africa. we often lament the situation of our sister states in the south, and we fear, lest, as has been the case, the blacks should rise and spill innocent blood, for they are ignorant, and a little may lead them to disturb the peace of society. to be short, we are opposed to having free people of color admitted into the state; and we say, that none will be admitted into the church; for we are determined to obey the laws and constitutions of our country, that we may have that protection which the sons of liberty inherit from the legacy of washington, through the favorable auspices of a jefferson and jackson. _the elders stationed in zion, to the churches abroad, in love greeting_: (from _the evening and morning star_, july number.) dear brethren:--one year having passed since we addressed the {380} churches abroad, on the situation of zion and the state of the gathering, it seems to be our duty to again address the saints on the same subjects. although you frequently learn through the medium of the _star_ our situation and progress, yet we indulge a hope, that a circular from us, particularly setting these things forth at this time, will be received by you in fellowship. we have abundant reason to thank the lord for his goodness and mercy manifested unto us, since we were planted in this land. with the exception of the winter season, the gathering has continued slowly. at present we have not the exact number of the disciples; but suppose that there are near seven hundred,--include with these their children and those that belong to families, and the number will probably amount to more than twelve hundred souls. many have been planted upon their inheritances, where blessed with a fruitful soil, and a healthy climate, they are beginning to enjoy some of the comforts of life. this in connection with peace and satisfaction of pure and undefiled religion; which is to visit the widow and fatherless in their afflictions and to keep ourselves unspotted from the world, brings down the blessings of peace and love from our father, and confirms our faith in the promise, that we shall see him in the flesh, when he comes to be glorified in his saints, and to be admired in all them that believe in that day. here let us remark, that our duty urges us to notice a few letters which have been sent from this place, by persons seeking the loaves and fishes, or by such as have lost their standing among men of character in the world. in the letters alluded to, are some facts; but most of the statements are false. it is said that women go out to work; this is a fact, and not only women, but men, too; for in the church of christ, all that are able have to work to fulfil the commandments of the lord; and the situation in which many have come up here, has brought them under the necessity of seeking employment from those who do not belong to the church. yet, we can say as far as our knowledge extends, that they have been honorably compensated. and we are willing to decree concerning mankind, thou shalt eat thy bread by the sweat of thy brow, should be fulfilled. members of the church have, or will have, "deeds" [to their lands] in their own name. one bates, from new london, ohio--who subscribed fifty dollars for the purpose of purchasing lands, and the necessaries for the saints--after his arrival here, sued (bishop) edward partridge, and obtained a judgment for the same. bates shortly after denied the faith, and ran away on sunday, leaving debts unpaid. we do not mention this to cast reflection, but to give a sample of his work manifested since he came to this land. no man that has consecrated property to the lord, {381} for the benefit of the poor and the needy, by a deed of gift according to the laws of the land, has thought of suing for it, any more than the men of the world, who give, or donate to build meeting houses, and colleges; or send missionaries to india or the cape of good hope. every saint that has come to this land to escape the desolations which await the wicked, and prepare for the coming of the lord, is well satisfied with the country, and the order of the kingdom of our god; and we are happy to say that the inhabitants of zion are growing in grace and in the knowledge of those things which lead to peace and eternal glory. and our hearts are filled with thanksgiving for the privilege of bearing this testimony concerning our brethren on this land. one object in writing this epistle is, to give some instructions to those who come up to the land of zion. through a mistaken idea many of the brethren abroad, that had property, have given some away, and sacrificed some, they hardly know how. this is not right nor according to the commandments. we would advise in the first place, that every disciple, if in his power, pay his just debts so as to owe no man, and then if he has any property left, let him be careful of it; and he can help the poor, by consecrating some for their inheritances; for as yet, there has not been enough consecrated to plant the poor in inheritances, according to the regulation of the church and the desire of the faithful. this might have been done, had such as had property been prudent. it seems as though a notion was prevalent in babylon, that the church of christ was a common stock concern. this ought not so to be, for it is not the case. when a disciple comes to zion for an inheritance, it is his duty, if he has anything to consecrate to the lord for the benefit of the poor and needy, or to purchase lands, to consecrate it according to the law of the lord, and also according to the law of the land, and the lord has said, that in keeping his laws we have no need to break the laws of the land; and we have abundant reason to be thankful, that we are permitted to establish ourselves under the protection of a government that knows no exceptions to sect or society, but gives all its citizens the privilege of worshiping god according to their own desire. again, while in the world, it is not the duty of a disciple to exhaust all his means in bringing the poor to zion; and this because if all should do so, there would be nothing to put in the storehouse in zion for the purpose which the lord has commanded. do not think, brethren, by this, that we would advise or direct that the poor be neglected in the least; this is not the desire of our hearts; for we are mindful of the word of our father, which informs us that in his bosom it is decreed that the poor and the meek of the earth shall possess it. the welfare of the poor has always a place in our hearts; yet we {382} are confident that our experience, even had we nothing else to prompt us to advise on this point, and that wholly for the good of the cause in which we labor, would be sufficient in the minds of our brethren abroad, to excuse a plainness on this important part of our subject. to see numbers of disciples come to this land, destitute of means to procure an inheritance, and much less the necessaries of life awakens, a sympathy in our bosoms of no ordinary feeling; and we should do injustice to the saints were we to remain silent, when, perhaps, a few words, by way of advice, may be the means of instructing them, that hereafter great difficulties may be avoided. for the disciples to suppose that they can come to this land without ought to eat, or to drink, or to wear, or anything to purchase these necessaries with, is a vain thought. for them to suppose that the lord will open the windows of heaven, and rain down angel's food for them by the way, when their whole journey lies through a fertile country, stored with the blessings of life from his own hand for them to subsist upon, is also vain. for them to suppose that their clothes and shoes will not wear out upon the journey, when the whole of it lies through a country where there are thousands of sheep from which wool in abundance can be procured to make them garments, and cattle upon a thousand hills, to afford leather for shoes, is just as vain. the circumstances of the saints in gathering to the land of zion in these last days are very different from those of the children of israel, after they despised the promised rest of the lord, after they were brought out of the land of egypt. previous to that, the lord promised them, if they would obey his voice and keep his commandments, that he would send the hornet before them, and drive out those nations which then inhabited the promised land, so that they might have peaceable possession of the same, without the shedding of blood. but in consequence of their unbelief and rebellion, they were compelled to obtain it by the sword, with the sacrifice of many lives. but to suppose we can come up here and take possession of this land by the shedding of blood, would be setting at naught the law of the glorious gospel and also the word of our great redeemer: and to suppose we can take possession of this country without making regular purchases of the same, according to the laws of our nation, would be reproaching this great republic, in which the most of us were born, and under whose auspices we all have protection. we feel as though enough was said on this point, knowing that a word to the wise is sufficient; and that all our brethren are aware of the fact, that all the tithes cannot be gathered into the storehouse of the lord, that the windows of heaven may be opened, and a blessing be poured out that there is not room enough to contain it, if all the {383} means of the saints are exhausted, before they reach the place where they can have the privilege of so doing. do not conclude from these remarks, brethren, that we doubt in the least, that the lord will provide for his saints in these last days; or think that we would extend our hands to steady the ark; for this is not the case. we know that the saints have the unchangeable word of god that they shall be provided for; yet we know, if any are imprudent, or lavish, or negligent, or indolent, in taking that proper care, and making that proper use of what the lord has made them stewards over, they are not counted wise; for a strict account of every one's stewardship is required, not only in time, but will be in eternity. neither do we apprehend that we shall be considered putting out our hands to steady the ark of god by giving advice to our brethren upon important points relative to their coming to zion, when the experience of almost two years' gathering, has taught us to revere that sacred word from heaven. "let not your flight be in haste, but let all things be prepared before you." then, brethren, we would advise, that where there are many poor in a church, that the elders counsel together, and make preparations to send a part at one time, and a part at another. and let the poor rejoice in that they are exalted, but the rich in that they are made low, for there is no respect of persons in the sight of the lord. the disciples of christ, blessed with immediate revelations from him, should be wise and not take the way of the world, nor build air-castles, but consider that when they have been gathered to zion, means will be needed to purchase their inheritances, and means will be needed to purchase food and raiment for at least one year; or at any rate, food; and where disciples, or churches, are blessed with means to do as much as this, they would be better off in zion than in the world, troubled as it is, and will shortly be, with plagues, famines, pestilences, and utter destruction upon the ungodly. on the subject of false reports, which are put in circulation by evil-minded men, to ridicule the idea of the gathering of israel in these last days, we would say to our brethren abroad, believe them not; _the evening and morning star_ was established expressly to publish the truth, and the word of the lord, that the saints might not be deceived, by such as make broad the borders of their garments, and love the uppermost rooms at feasts; yea, by such as bind heavy burdens which are grievous to be borne, and lay them upon men's shoulders but will not move them with one of their fingers. yea, we give this caution that the disciples may not give heed to the gainsaying of those who seek the honor of this world and the glory of the same, rather than seek the honor of god and his glory; nor those who have turned away from the church of christ, and denied the faith delivered to his saints in these last days. {384} brethren, the lord has begun to gather his children, even israel, that they may prepare to enter into and enjoy his rest when he comes in his glory, and he will do it. no matter what your ideas, or notions may be upon the subject; no matter what foolish reports the wicked may circulate to gratify an evil disposition, the lord will continue to gather the righteous, and destroy the wicked, till the sound goes forth--_it is finished_. it ought to be known abroad that much improvement is needed in the cattle, sheep, and hogs in this part of the country. as cows here are worth from ten to fifteen dollars, our brethren would do well, and we would advise them, to purchase before they arrive in this region. in fact, if they journey according to the commandments of the lord, pitching their tents by the way, like israel in days of old, it would be no more than right to drive cows enough to supply every family or company with milk on the way. they would then have them when they arrived here, and if they selected of the best breeds, they would lay a foundation for improvement. a thing of which all our brethren who are acquainted with raising stock will at once see the propriety. the sheep of this state are large, but as their wool is coarse, the breed would soon be improved if our brethren would drive with them some merinos or saxons. as soon as wool and flax are had among the brethren, sufficient for the purpose, they will manufacture cloth for their own use in the church. the swine in this country are not good, being the old fashioned shack breed, and much inferior to the large, white grass breed of the eastern states. if any could introduce this breed, what little pork might be wanted in the winter, would be much better, and easier raised. it is a matter of much surprise to us, that our brethren should come up to the land of zion, as many do, without bringing garden seeds, and even seeds of all kinds. the jaredites and nephites took with them of all kinds; and the jaredites, all kinds of animals. and although the lord has said that it was his business to provide for his saints, yet he has not said that he would do it, unless they kept his commandments. and notwithstanding the fullness of the earth is for the saints, they can never expect it unless they use the means put into their hands to obtain the same in the manner provided by our lord. when you flee to zion, we enjoin the word, prepare all things, that you may be ready to labor for a living, for the lord has promised to take the curse off the land of zion in his own due time, and the willing and the obedient, not the idle, will eat the good of the same; for they are to be had in remembrance before the lord. one very important requisition for the saints that come up to the {385} land of zion is, that before they start, they procure a certificate from three elders of the church, or from the bishop in ohio, according to the commandments; and when they arrive, to present it to the bishop in zion; otherwise they are not considered wise stewards, and cannot be received into fellowship with the church, till they prove themselves by their own goodness. some of our brethren may think, at the first instant, perhaps, that this is useless and formal, but a few reflections will be sufficient for them to see the propriety of it, and more especially, when they learn that it is a commandment given us of the lord. on another page of this paper, our brethren will find an extract of the law of this state relative to free people of color. great care should be taken on this point. the saints must shun every appearance of evil. as to slaves, we have nothing to say. in connection with the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks in africa. the foregoing remarks have been addressed to our brethren abroad, considered as one general body, and have been designed as general information to all. we cannot close this epistle, compatible with our duty, without particularly addressing ourselves to our brethren, the elders, to whom is entrusted the preaching of the everlasting gospel,--the glad tidings of salvation to israel, and to all the gentiles if they will listen to the invitation. brethren, we are aware of your many afflictions, or at least in part, some of us having been eye witnesses to the things of god, and having been called to bear testimony of the same from the first, since this gospel has been proclaimed in these last days. the desire of our hearts for your prosperity we can truly say is inexpressible; for when you are prospered, we are, and when you are blessed, we are blessed also. the afflictions which you are necessarily called to undergo in these days of tribulation and vengeance upon the wicked, call forth from our hearts unceasing prayers to our common parents in your behalf, that you may be enabled to deliver his message in the demonstration of his spirit, and call together his elect from the ends of the earth, to the place of the name of the lord of hosts, even to mount zion. by those few expressions, you will see brethren, how important we view your calling. we do not consider that it is our duty to direct you in your missions; but we will give you in few words what we have reason to expect relative to the gathering of the saints, according to the revelations of the lord. by the authority of your calling and ordination, you, no doubt, will admit that it will be expected that you know your duty, and at all times and in all places, teach the disciples theirs; but we are sorry to {386} say, that in some instances, some of our brethren have failed to do so. we will remind our brethren of a clause in the covenants, which informs us that all who are ordained in this church, are to be ordained according to the gifts and callings of god unto them, by the power of the holy ghost which is in the one who ordains them. we would also remind them of one valuable caution recorded in paul's first letter to timothy, which says, "lay hands suddenly on no man, neither be partaker of other men's sins." those cautions, however, are particularly addressed to our young brethren in the ministry. we know that many of our brethren are wise in these important parts of their labors, and have rid their garments of the blood of this generation, and are approved before the lord. we will proceed further, brethren, to notice some particular items immediately connected with your duties, and what, as we said before, we have reason to expect from you, according to the revelations. in one given december 4th, 1831, we learn that it is the duty of the elders of the church in the east to render an account of their stewardship unto the bishop appointed unto the church in that part of the lord's vineyard. the lord says, "and now, verily i say unto you, that as every elder in this part of the vineyard, (the east) must give an account of his stewardship unto the bishop in this part of the vineyard, a certificate from the judge or bishop in this part of the vineyard, unto the bishop in zion, rendereth every man acceptable, and answereth all things for an inheritance, and to be received as a wise steward, and as a faithful laborer; otherwise he shall not be accepted of the bishop in zion. "and now, verily i say unto you, let every elder who shall give an account unto the bishop of the church, in this part of the vineyard, (the east) be recommended by the church or churches, in which he labors, that he may render himself and his accounts approved in all things." we hope brethren, that you will be particular to teach the disciples abroad prudence and economy in all things. teach them in plainness, that without regular recommends, they cannot be received in fellowship with the church in zion, until after they have proven themselves worthy by their godly walk. and those who are recommended by you, we expect will be such as are personally known to you to be disciples indeed, and worthy the confidence of all saints. viewing the quotation relative to your obtaining a certificate from the bishop in the east concerning your worthiness, you cannot blame us, brethren, if we are strict on this point. it may be understood, {387} therefore, by our brethren, the eiders, who come from the east and do not bring a regular certificate showing that their labors have been accepted there, that they cannot be accepted in zion. we do not set ourselves up as judges in this; we have only a desire to see the order of our redeemer's kingdom observed in all things; for his commandments are precious with us; we have them in our hands, and they are sacred to our hearts. our brethren who labor in the churches a distance to the west of the residence of the bishop in the east, who do not render their accounts to him, should be particular to bring recommends from the churches in which they do labor, and present them with the accounts of their labors to the bishop immediately after their arrival here. and those elders who labor continually in preaching the gospel to the world, should also be particular to render their account of the same, that they may show themselves approved in all things, and be known to be worthy of the high office in which they stand in the church of christ. having said considerable concerning those particular points which are necessary to be observed by our brethren who journey to this land, and also a few words to the elders, we deem it a privilege before we conclude, to say something more to the church at large. in the previous remarks, however, we presume our brethren may make many improvements; and, perhaps, discover some errors; if so, we can say, that the best of motives has prompted us to write to our brethren; and if some small errors are to be found, we are certain that the general ideas are correct, and will be a means of doing good, if those who are immediately interested in the same, give heed to them. dear brethren in the new covenant, accept this as a token for a salutation in the name of the lord jesus christ, from your brethren in zion. while we are permitted to witness the great things which are continually taking place in fulfilment of the prophecies concerning the last days, as the children of god are gathered home to prepare themselves for the supper of the lamb, our language, that is, the english tongue, fails to express our joy. extracts from the elders' letters to the editor of the "evening and morning star," july number. palmyra, missouri, may 16th, 1833. the lord is opening the eyes of the blind, and blessing our labors. we have baptized eighteen members in this settlement. g. m. hinkle, elisha h. groves. six miles from quincy, mo., june 3, 1833. every few days there are some honest souls born into the kingdom {388} of god. persecution rages to a considerable extent. it seems as if every denomination, sect, party, and club, were prepared to fight against the work of the lord. a man has just told me that in palmyra, in forty-eight hours, the cholera had taken forty-seven to their graves. the disease is in the country as well as the town, and carries off all ages, colors and conditions, sparing none. george m. hinkle. chenango point, n. y., may 16, 1833. _dear brother_:--it is about six weeks since i left kirtland to take a mission to the east; since which time i have visited twelve churches, and passed three others in coming to this place; all of which are nearly in the course from kirtland to chenango, n. y.; so grows, and so spreads the mighty work of the lord. some of said churches are composed of nearly one hundred members; and in nearly all of them, the work is still going on. o, may the lord cause his glorious voice to be heard, until error and superstition shall give way to the everlasting gospel of jesus. i feel much weakness as a man, but in the strength of christ, i am resolved to blow the trumpet of the gospel until the people of god are delivered from the merchants and traffickers of souls unto the glorious liberty of the gospel. i have baptized four since i left kirtland. as for myself, i intend, if possible, to attend the school at the _latter_ jerusalem, to which, i am confident it is my privilege to go, as often as the old apostles went to the _former_ jerusalem. i have traveled about five hundred miles in about six weeks, and held fifteen meetings, and i trust that i shall continue to receive the grace of god to support me even to the end. sylvester smith. state of the world. (from the july _star_.) the flood of waters, occasioned by the great rains in the eastern and middle states, did immense damage: war between turkey and russia continued to rage: and the epidemic disease of london continued its frightful ravages; so terrible were its effects as to close all the principal places of amusement and suspend the court of reform for the metropolis. [sidenote: council of elders in kirtland.] _july 13_.--elder brigham young having returned from his mission to canada, accompanied by some twenty or thirty of the brethren, a council of elders assembled in kirtland. there were present at the council gideon h. carter, jacob wood, {389} dennis lake, brigham young, james lake, newel k. whitney, john smith, luke s. johnson and myself. elder james lake desired to know the will of the lord, whether he should proceed on to zion, or remain in kirtland. it was decided that he should remain in kirtland. footnotes 1. the reverends finis ewing and isaac mccoy were equally bitter and nearly as active. the former was the head and front of the cumberland presbyterian church, and is credited with publishing this statement: "the mormons are the common enemies of mankind and ought to be destroyed." of this reverend pixley and the part taken by the clergy against the saints generally in these jackson county troubles, elder newel knight, in his journal, published in _scraps of biography_, page 76, says: "the sectarian priests and missionaries around us were among the first to come out both secretly and openly against us. among the more active of these was a mr. pixley, who did not content himself in slandering us to the people of jackson county, but also wrote to eastern papers telling horrible lies about us, with the evident intention of rousing a spirit of hatred against us. his talk was of the bitterest kind, his speeches perfectly inflammatory; and he appeared to have an influence among the people to carry them with him in his hellish designs. nor did he confine his actions to the white settlers, but tried to stir up the indians against us, and use every means in his power to accomplish his purposes. his efforts were seconded by such men as reverends mccoy, fitzhugh, bogard, kavanaugh, lovelady, likens, hunter, and others; and by their perseverance at last, the public mind became so excited that on the 20th of july a meeting was called and largely attended by not only the rabble of the county, but also the men holding official positions." 2. as stated in the prophet's narrative, the article in the _star_, "beware of false prophets," written as an answer to reverend pixley's tract, was of a mild and pacific character. it proceeds to place in contrast, merely, the course and character of true prophets and false ones--fixing many of the marks of false prophets, however, on the sectarian ministers of the times who, while clinging to forms of godliness, were denying the power thereof. it makes no direct allusion to the tract of rev. pixley, nor does it say a personal word of the course he was pursuing: but indirectly it evidently refers to him and his nefarious work in the following passages: "when, therefore, any man, no matter who, or how high his standing may be, utters or publishes anything which afterwards proves to be untrue, he is a false prophet. and if he does it uncalled for, for the purpose of injuring his fellow-beings, or for the sake of gain, or to deceive any man by putting a false coloring upon a matter of religion, to lead astray or prejudice the minds of any to hinder them from receiving the truth, wo unto him, he is a false prophet! * * * * here then we can say, where we find a person uttering or publishing what he does not know to be a truth, merely to make a noise, whereby the least saint on earth might be offended--beware of false prophets. * * * * did you ever hear, or have you ever read of a true prophet that spake evil of any man, or that would lie to further the cause of god or anything else? if you have, brethren, then has the hypocrite an excuse for leaving his own fault unexposed, and publishing his neighbor's to the world. then has the false prophet an opportunity to plead his right to send his lying words abroad, that he may obtain the praise and glory of this world, and deceive the simple." 3. the comment of the editor of the _star_ on this clause of missouri's constitution is--"it shows a liberality of opinion of the great men of the west, and will vie with that of any other state. it is good; it is just, and it is the citizen's right." 4. this document is sometimes referred to as "_the secret constitution_," and was doubtless regarded as a "constitution" by the mob, by which they were bound together to accomplish the objects set forth in the document itself. the saints became aware of its existence and the fact of its being circulated among the old settlers about the middle of july; how long before that it had been circulated is not known, but it was doubtless drawn up early in that month. 5. relative to the charges against the saints in the foregoing documents, elder parley p. pratt has the following pertinent comment in his "history of the persecution of the saints", pages 26-29: "i will briefly notice a few items of the foregoing bond of conspiracy, for i consider most of it as too barefaced to need any comment. in the first place i would inquire whether our belief as set forth in this declaration, as to gifts, miracles, revelations and tongues, is not the same that all the apostles and disciples taught, believed and practiced, and the doctrine of the new testament? secondly--i would inquire when the new testament religion ceased, and a law revealed or instituted, which made blasphemy of the belief and practice of it? or what holy religion the jackson mob were speaking of, which was thrown into contempt by the revival of the new testament religion? thirdly--they complain of our society being very poor as to property; but have they never read in the new testament that god had chosen the poor in this world, rich in faith, and heirs of the kingdom of god? and when did poverty become a crime known to the law? fourthly--concerning free negroes and mulattoes. do not the laws of missouri provide abundantly for the removal from the state of all free negroes and mulattoes (except certain privileged ones)? and also for the punishment of those who introduce or harbor them? the statement concerning our invitation to them to become "mormons," and remove to this state, and settle among us, is a wicked fabrication, as no such thing was ever published in the _star_, or anywhere else, by our people, or anything in the shadow of it; and we challenge the people of jackson [county], or any other people, to produce such a publication from us. _in fact one dozen free negroes or mulattoes never belonged to our society in any part of the world, from its first organization to this day (1839)_. fifthly--as to crime or vice, we solemnly appeal to all the records of the courts of jackson county, and challenge the county to produce the name of any individual of our society on the list of indictments, from the time of our first settlement in the county, to the time of our expulsion, a period of more than two years. sixthly--as it respects the ridiculous report of our threatening that we would have their lands for a possession, it is too simple to require a notice, as the laws of the country guarantee to every man his rights, and abundantly protect him in their full enjoyment. and we hereby declare, that we settled no lands, only such as our money purchased, and that no such thing ever entered our hearts, as possessing any inheritance in any other way. seventhly--we ask what public morals were in danger of being corrupted where officers of the peace could openly violate their several oaths in the most awful manner, and join with hundreds of others in murder, treason, robbery, house burning, stealing, etc. 6. this article, "free people of color," referred to in the prophet's history, but not quoted _in extenso_ anywhere by him, is here given entire, and is followed with _the evening and morning star_ extra, published on the 16th of july, 1833. the importance of these documents justifies their introduction in this manner. it will be observed that the mob in their manifesto charge that the saints in the first article in question, "invite free negroes and mulattoes from other states to become 'mormons,' and remove and settle among us." on this false accusation the mob pretended to found the following apprehensions: "this exhibits them in still more odious colors. it manifests a desire on the part of their society, to inflict on our society an injury that they know would be to us entirely unsupportable, and one of the surest means of driving us from the country; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste among us would corrupt our blacks, and instigate them to bloodshed." the publication of the article, "free people of color" completely refutes the false accusation of the mob against the saints. 7. this "extra," as soon as the brethren learned what construction was being put upon the article "free people of color," was printed in the form of a handbill and circulated as promptly as possible. in it, however, the editor of the _star_ goes too far when he says that no free people of color "will be admitted into the church." such was never the doctrine or policy of the church. indeed in the article "free people of color," the editor himself had said: "so long as we have no special rule in the church as to free people of color, let prudence guide." and again, in the "address of the elders stationed in zion to the churches abroad," published in the july number of the _star_, and also found on page 379 of this volume, occurs the following: "our brethren will find an extract of the law of this state relative to free people of color on another page of this paper. great care should be taken on this point. the saints must shun every appearance of evil. as to slaves we have nothing to say. in connection with the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks in africa." this, with the passage from the article "free people of color," is quoted to show that the church had formulated no doctrine or policy with reference to slaves or free people of color; and in forming his judgment of this matter the reader must remember that the statement about not admitting such people into the church is merely the view at that time of the editor of the _star_, and by no means represents the policy of the church. as a matter of fact there were very few, if any, people of color in the church at that time. the "fears" of the missourians on that head were sheer fabrications of evil-disposed minds. {390} chapter xxviii. mob violence in the land of zion. [sidenote: demands of the mob.] on the 20th of july, the mob collected, [1] and demanded the discontinuance of the church printing establishment in jackson county, the closing of the store, and the cessation of all mechanical labors. the brethren refused compliance, and the consequence was that the house of w. w. phelps, which contained the printing establishment, was thrown down, the materials taken possession of by the mob, many papers destroyed, and the family and furniture thrown out of doors. [2] [sidenote: the mob's treatment of edward partridge.] the mob then proceeded to violence towards edward partridge, the bishop of the church, as he relates in his autobiography: i was taken from my house by the mob, george simpson being their leader, who escorted me about half a mile, to the court house, on the public square in independence; and then and there, a few rods from said court house, surrounded by hundreds of the mob, i was stripped of my hat, coat and vest and daubed with tar from head to foot, and then had a quantity of feathers put upon me; and all this because i {391} would not agree to leave the county, and my home where i had lived two years. before tarring and feathering me i was permitted to speak. i told them that the saints had suffered persecution in all ages of the world; that i had done nothing which ought to offend anyone; that if they abused me, they would abuse an innocent person; that i was willing to suffer for the sake of christ; but, to leave the country, i was not then willing to consent to it. by this time the multitude made so much noise that i could not be heard: some were cursing and swearing, saying, "call upon your jesus," etc.; others were equally noisy in trying to still the rest, that they might be enabled to hear what i was saying. until after i had spoken, i knew not what they intended to do with me, whether to kill me, to whip me, or what else i knew not. i bore my abuse with so much resignation and meekness, that it appeared to astound the multitude, who permitted me to retire in silence, many looking very solemn, their sympathies having been touched as i thought; and as to myself, i was so filled with the spirit and love of god, that i had no hatred towards my persecutors or anyone else. [sidenote: charles allen.] charles allen was next stripped and tarred and feathered, because he would not agree to leave the county, or deny the book of mormon. others were brought up to be served likewise or whipped. [3] but from some cause the mob ceased operations, and adjourned until tuesday, the 23rd. elder sidney gilbert, the keeper of the store, agreed to close it; and that may have been one reason why the work of destruction was suddenly stopped for two days. [sidenote: reflections of the prophet.] in the course of this day's wicked, outrageous, and unlawful proceedings, many solemn realities of human degradation, as well as thrilling incidents were presented to the saints. an armed and well organized mob, in a government professing to be governed by law with the lieutenant governor (lilburn w. boggs), {392} the second officer in the state, calmly looking on, and secretly aiding every movement, saying to the saints, "you now know what our jackson boys can do, and you must leave the county;" and all the justices, judges, constables, sheriffs, and military officers, headed by such western missionaries and clergymen as the reverends mccoy, kavanaugh, hunter, fitzhugh, pixley, likens, and lovelady, consisting of methodists, baptists, presbyterians, and all the different sects of religionists that inhabited that country, with that great moral reformer, and register of the land office at lexington, forty miles east, known as the head and father of the cumberland presbyterians, even the reverend finis ewing, publicly publishing that "mormons were the common enemies of mankind, and ought to be destroyed"--all these solemn realities were enough to melt the heart of a savage; while there was not a _solitary offense_ on record, or proof, that a saint had broken the law of the land. [4] when bishop partridge, who was without guile, and elder charles allen, walked off, coated like some {393} unnamed, unknown bipeds, one of the sisters cried aloud: "_while you, who have done this wicked deed, must suffer the vengeance of god, they, having endured persecution, can rejoice, for henceforth for them, is laid up a crown eternal in the heavens_." surely this was a time for awful reflection; man, unrestrained, like the brute beast, may torment the body; but god will punish the soul! [sidenote: aftermath of mob violence.] after the mob had retired, and while evening was spreading her dark mantle over the scene, as if to hide it from the gaze of day, men, women, and children, who had been driven or frightened from their homes, by yells and threats, began to return from their hiding places in thickets, corn-fields, woods, and groves, and view with heavy hearts the scene of desolation and wo: and while they mourned over fallen man, they rejoiced with joy unspeakable that they were accounted worthy to suffer in the glorious cause of their divine master. there lay the printing office a heap of ruins; elder phelps's furniture strewed over the garden as common plunder; the revelations, book works, papers, and press in the hands of the mob, as the booty of highway robbers; there was bishop partridge, in the midst of his family, with a few friends, endeavoring to scrape off the tar which, from its eating his flesh, seemed to have been prepared with lime, pearl-ash, acid, or some flesh-eating substance, to destroy him; and there was charles allen in the same awful condition. the heart sickens at the recital, how much more at the picture! more than once, those people, in this boasted land of liberty, were brought into jeopardy, and threatened with expulsion or death, because they desired to worship god according to the revelations of heaven, the constitution of their country, and the dictates of their own consciences. oh, liberty, how art thou fallen! alas, clergymen, where is your charity! {394} [sidenote: the second gathering of the mob.] early in the morning of the 23rd of july, the mob again assembled, armed with weapons of war, and bearing a red flag; whereupon the elders, led by the spirit of god, and in order to save time, and stop the effusion of blood, entered into a treaty with the mob, to leave the county within a certain time. [5] the treaty was as follows: _memorandum of agreement between the undersigned of the mormon society in jackson county, missouri, and a committee appointed by a public meeting of the citizens of said county, made on the 23rd day of july, 1833_. it is understood that the undersigned members of the society, do give their solemn pledges, each for himself, as follows, to-wit: that oliver cowdery, w. w. phelps, william m'lellin, edward partridge, lyman wight, simeon carter, peter and john whitmer, and harvey h. whitlock, shall remove with their families out of this county on or before the first day of january next, and that they, as well as the two hereinafter named, use all their influence to induce all the brethren now here to remove as soon as possible: one half, say, by the first of january next, and all by the first day of april next; to advise and try all means in their power to stop any more of their sect from moving to this county; and as to those now on the road, they will use their influence to prevent their settling permanently in the county, but that they shall only make arrangements for temporary shelter, till a new location is agreed on for the society. john corrill and algernon sidney gilbert, are allowed to remain as general agents to wind up the business of the society, so long as necessity shall require; and said gilbert may sell out his merchandise now on hand, but is to make no new importation. the _star_ is not again to be published nor a press set up by any of the society in this county. if the said edward partridge and w. w. phelps move their families by the first day of january, as aforesaid, that they themselves will be allowed to go and come, in order to transact and wind up their business. the committee pledge themselves to use all their influence to prevent {395} any violence being used, so long as a compliance with the foregoing terms is observed by the parties concerned, to which agreement is subscribed the names of the above named committee, as also those of the mormon brethren named in the report as having been present. [6] which report of the committee was unanimously adopted by the meeting, and thereupon the meeting adjourned _sine die_. richard simpson, chairman. s. d. lucas, j. h. flournoy, secretaries. [sidenote: a messenger sent to kirtland.] the execution of this treaty presented an opportunity for the brethren in zion to confer with the presidency of the church in ohio concerning their situation, which they improved two or three days later by sending elder oliver cowdery as a special messenger to kirtland. [sidenote: the _western monitor_ on jackson county troubles.] on the second day of august, the _western monitor_, printed at fayette, [7] missouri, edited by weston f. birch, published the proceedings of the mob as follows: mormonism. at a meeting of the citizens of jackson county, missouri, called for the purpose of adopting measures to rid themselves of the sect of fanatics, called mormons, held at independence on the 20th day of july, 1833,--which meeting was composed of gentlemen from every part of the county, there being present between four and five hundred persons: the meeting was organized by calling colonel richard simpson to the chair, and appointing james h. flournoy and colonel samuel d. lucas, secretaries,--it was resolved, that a committee of seven be appointed to report an address to the public, in relation to the object of this meeting; and the chair named the following gentlemen to wit: russel hicks, esq., robert johnson, henry chiles, esq., colonel james hambright, thomas hudspeth, joel f. chiles and james m. hunter. the meeting then adjourned, and convened again, when robert {396} johnson, the chairman of the said committee, submitted for the consideration of the meeting, the following address: "this meeting, professing to act, not from the excitement of the moment, but under a deep and abiding conviction, that the occasion is one that calls for cool deliberation, as well as energetic action, deem it proper to lay before the public an expose of our peculiar situation, in regard to this singular sect of pretended christians; and a solemn declaration of our unalterable determination to amend it. "the evil is one that no one could have foreseen, and is therefore unprovided for by the laws; and the delays incident to legislation would put the mischief beyond remedy. "but little more than two years ago, some two or three of these people made their appearance on the upper missouri, and they now number some twelve hundred souls in this county; and each successive autumn and spring pours forth its swarms among us, with a gradual falling of the character of those who compose them; until it seems that those communities from which they come, were flooding us with the very dregs of their composition. elevated, as they mostly are, but little above the condition of our blacks, either in regard to property or education; they have become a subject of much anxiety on that part, serious and well grounded complaints having been already made of their corrupting influence on our slaves. "we are daily told, and not by the ignorant alone, but by all classes of them, that we, (the gentiles,) of this county are to be cut off, and our lands appropriated by them for inheritances. whether this is to be accomplished by the hand of the destroying angel, the judgments of god, or the arm of power, they are not fully agreed among themselves. "some recent remarks in the _evening and morning star_, their organ in this place, by their tendency to moderate such hopes, and repress such desires, show plainly that many of this deluded and infatuated people have been taught to believe that our lands were to be won from us by the sword. from this same _star_ we learn that for want of more honest or commendable employment, many of their society are now preaching through the states of new york, ohio, and illinois; and that their numbers are increased beyond every rational calculation; all of whom are required as soon as convenient to come up to zion, which name they have thought proper to confer on our little village. most of those who have already come, are characterized by the profoundest ignorance, the grossest superstition, and the most abject poverty. "indeed, it is a subject of regret by the _star_ itself, that they have come not only unable to buy an inheritance, which means some fifteen acres of wild land for each family, but destitute of the means of {397} procuring bread and meat. when we reflect on the extensive field in which the sect is operating, and that there exists in every country a leaven of superstition that embraces with avidity, notions the most extravagant and unheard of, and that whatever can be gleaned by them from the purlieus of vice, and the abodes of ignorance, is to be cast like a waif into our social circle, it requires no gift of prophecy to tell that the day is not far distant when the civil government of the county will be in their hands; when the sheriff, the justices, and the county judges will be mormons, or persons wishing to court their favor from motives of interest or ambition. "what would be the fate of our lives and property, in the hands of jurors and witnesses, who do not blush to declare, and would not upon occasion hesitate to swear, that they have wrought miracles, and have been the subjects of miraculous and supernatural cures, have converse with god and his angels, and possess and exercise the gifts of divination and of unknown tongues, and fired with the prospect of obtaining inheritances without money and without price--may be better imagined than described. "one of the means resorted to by them, in order to drive us to emigrate, is an indirect invitation to the free brethren of color in illinois, to come up like the rest, to the land of zion. true, they say this was not intended to invite, but to prevent their emigration; but this weak attempt to quiet our apprehension, is but a poor compliment to our understanding. the article alluded to, contained an extract from our laws, and all necessary directions and _cautions_ to be observed by colored brethren, to enable them upon their arrival here, to claim and exercise the rights of citizenship. contemporaneous with the appearance of this article, was the expectation among the brethren here, that a considerable number of this degraded caste were only awaiting this information before they should set out on their journey. with the corrupting influence of these on our slaves, and the stench, both physical and moral, that their introduction would set afloat in our social atmosphere, and the vexation that would attend the civil rule of these fanatics, it would require neither a visit from the destroying angel, nor the judgments of an offended god, to render our situation here insupportable. true, it may be said, and truly no doubt, that the fate has marked the rise and fall of johanna southcote and ann lee, will also attend the progress of joe smith; but this is no opiate to our fears, for when the fabric falls, the rubbish will remain. "of their pretended revelations from heaven--their personal intercourse with god and his angels--the maladies they pretend to heal by the laying on of hands--and the contemptible gibberish with which they habitually profane the sabbath, and which they dignify with the {398} appellation of unknown tongues, we have nothing to say; vengeance belongs to god alone. but as to the other matters set forth in this paper, we feel called on by every consideration of self-preservation, good society, public morals, and the fair prospects, that if not blasted in the germ, await this young and beautiful county, at once to declare, and we do hereby most solemnly declare;- "'1--that no mormon shall in future move and settle in this county. "'2--that those now here, who shall give a definite pledge of their intention, within a reasonable time to remove out of the county, shall be allowed to remain unmolested until they have sufficient time to sell their property, and close their business, without any material sacrifice. "'3--that the editor of the _star_ be required forthwith to close his office, and discontinue the business of printing in this county; and as to all other stores and shops belonging to the sect, their owners must in every case strictly comply with the terms of the second article of this declaration; and upon failure, prompt and sufficient measures will be taken to close the same. "'4--that the mormon leaders here, are required to use their influence in preventing any further emigration of their distant brethren to this county, and to counsel and advise their brethren here to comply with the above requisitions. "'5--that those who fail to comply with these requisitions, be referred to those of their brethren who have the gifts of divination, and of unknown tongues, to inform them of the lot that awaits them.' "which address being read and considered, was unanimously adopted. and thereupon it was resolved that a committee of twelve be appointed forthwith to wait on the mormon leaders, and see that the foregoing requisitions are strictly complied with by them; and upon their refusal, that said committee do, as the organ of this county, inform them that it is our unwavering purpose and fixed determination, after the fullest consideration of all the consequences and responsibilities under which we act, to use such means as shall insure their full and complete adoption; and that said committee, so far as may be within their power, report to this present meeting. and the following gentlemen were named as said committee:- "robert johnson, james campbell, colonel moses wilson, joel f. chiles, hon. richard fristoe, abner f. staples, garr johnson, lewis franklin, russell hicks, esq., colonel s. d. lucas, thomas wilson, and james m. hunter, to whom was added colonel r. simpson, chairman. "and after an adjournment of two hours, the meeting again convened, and the committee of twelve reported that they had called on mr. phelps, the editor of the _star_; edward partridge, the bishop of the sect; {399} and mr. gilbert, the keeper of the lord's store house; and some others; and that they declined giving any direct answer to the requisitions made of them, and wished an unreasonable time for consultation, not only with their brethren here, but in ohio. "whereupon it was unanimously resolved by the meeting, that the _star_ printing office should be razed to the ground, the type and press secured. which resolution was, with the utmost order, and the least noise and disturbance possible, forthwith carried into execution, as also some other steps of a similar tendency; but no blood was spilled, nor any blows inflicted. the meeting then adjourned till the 23rd instant, to meet again to know further concerning the determination of the mormons. "resolved, that a copy of these proceedings be posted up at the post-office in this place, for the information of all concerned; and that the secretaries of this meeting send copies of the same to the principal editors in the eastern and middle states for publication; that the mormon brethren may know at a distance that the gates of zion are closed against them--that their interests will be best promoted by remaining among those who know and appreciate their merits." richard simpson, chairman, s. d. lucas, j. h. flournoy, secretaries. the citizens' meeting again convened on the 23rd day of july, 1833, which was composed of gentlemen from all parts of the county, and much more unanimously attended than the meeting of the 20th instant. the meeting was organized by the chairman taking his seat, when the following gentlemen were appointed a committee, to-wit:- henry chiles, esq., dr. n. k. olmstead, h. l. brazile, esq., zachariah waller, samuel weston, esq., william l. irwin, leonidas oldham, s. c. owens, esq., george simpson, captain benjamin majors, james c. sadler, colonel william bowers, henry younger, russell hicks, esq., aaron overton, john harris, and harmon gregg, to wait upon the mormon leaders, who had intimated a wish to have a conference with said committee. after an adjournment of two hours, the meeting again convened, when the committee reported to the meeting that they had waited on most of the mormon leaders, consisting of the bishop, mr. partridge; mr. phelps, editor of the _star_; mr. gilbert, the keeper of the lord's store house, and messrs. corrill, whitmer, and morley, elders of the church; and that the said committee had entered into an amicable agreement with them, which they had reduced to writing, which they submitted: and that the committee have assured mr. phelps, that {400} whenever he was ready to move, that the amount of all his loses should be paid to him by the citizens. the written agreement is as follows: [8] [sidenote: the prophet's comment on the _monitor_ article.] the foregoing is copied entire to give one sample of hypocritical bombast, and current falsehoods, with which the country was flooded in the early days of this church. the declaration of the mob, by which they pledged to each other their lives, their bodily powers, fortunes, and sacred honors to remove the church from jackson county, is a very good climax for all the arguments used, falsehoods set forth, and even a full interpretation of the sublime admission that "vengeance belongs to god alone." the events that followed from this time till november, explain the _modus operandi_ much more clearly than the publication in the _monitor_, or other papers that generally were so willing to give the western missionaries, the doctors, lawyers, judges, justices, sheriffs, constables, military officers and other distinguished personages a fair chance against the mormons. [sidenote: corner stones of kirtland temple laid.] on the same day (july 23rd), while the brethren in missouri were preparing to leave the county, through the violence of the mob, the corner stones of the lord's house were laid in kirtland, after the order of the holy priesthood. _august 2_.--i received the following: _revelation_. [9] 1. verily i say unto you my friends, i speak unto you with my voice, even the voice of my spirit, that i may show unto you my will concerning your brethren in the land of zion, many of whom are truly humble and are seeking diligently to learn wisdom and to find truth. {401} 2. verily, verily i say unto you, blessed are such, for they shall obtain, for i, the lord, show mercy unto all the meek, and upon all whomsoever i will, that i may be justified when i shall bring them unto judgment. 3. behold, i say unto you, concerning the school in zion, i, the lord, am well pleased that there should be a school in zion, and also with my servant parley p. pratt, for he abideth in me; 4. and inasmuch as he continueth to abide in me, he shall continue to preside over the school in the land of zion, until i shall give unto him other commandments; 5. and i will bless him with a multiplicity of blessings, in expounding all scriptures and mysteries to the edification of the school, and of the church in zion; 6. and to the residue of the school, i, the lord, am willing to show mercy, nevertheless, there are those that must needs be chastened, and their works shall be made known. 7. the ax is laid at the root of the trees, and every tree that bringeth not forth good fruit, shall be hewn down and cast into the fire: i, the lord, have spoken it. 8. verily i say unto you, all among them who know their hearts are honest, and are broken, and their spirits contrite, and are willing to observe their covenants by sacrifice; yea, every sacrifice which i, the lord, shall command, they are accepted of me. 9. for i, the lord will cause them to bring forth as a very fruitful tree which is planted in a goodly land, by a pure stream, that yieldeth much precious fruit. 10. verily, i say unto you, that it is my will that a house should be built unto me in the land of zion, like unto the pattern which i have given you. 11. yea, let it be built speedily, by the tithing of my people: 12. behold, this is the tithing and the sacrifice which i, the lord, require at their hands, that there may be a house built unto me for the salvation of zion. 13. for a place of thanksgiving for all saints, and for a place of {402} instruction for all those who are called to the work of the ministry in all their several callings and offices, 14. that they may be perfected in the understanding of their ministry--in theory, in principle, and in doctrine--in all things pertaining to the kingdom of god on the earth, the keys of which kingdom have been conferred upon you. 15. and inasmuch as my people build an house unto me in the name of the lord, and do not suffer any unclean thing to come into it that it be not defiled, my glory shall rest upon it; 16. yea, and my presence shall be there, for i will come into it, and all the pure in heart that shall come into it shall see god; 17. but if it be defiled i will not come into it, and my glory shall not be there; for i will not come into unholy temples. 18. and, now, behold, if zion do these things she shall prosper, and spread herself and become very glorious, very great, and very terrible. 19. and the nations of the earth shall honor her, and shall say, surely zion is the city of our god, and surely zion cannot fall, neither be moved out of her place, for god is there, and the hand of the lord is there. 20. and he hath sworn by the power of his might, to be her salvation and her high tower; 21. therefore, verily, thus saith the lord, let zion rejoice, for this is zion--the pure in heart; therefore, let zion rejoice, while all the wicked shall mourn; 22. for behold, and lo, vengeance cometh speedily upon the ungodly as the whirlwind, and who shall escape it? 23. the lord's scourge shall pass over by night and by day, and the report thereof shall vex all people; yea it shall not be stayed until the lord come; 24. for the indignation of the lord is kindled against their abominations and all their wicked works; 25. nevertheless zion shall escape if she observe to do all things whatsoever i have commanded her, 26. but if she observe not to do whatsoever i have commanded her, i will visit her according to all her works, with sore affliction, with pestilence, with plague, with sword, with vengeance, with devouring fire; 27. nevertheless, let it be read this once to her ears, that i, the lord, have accepted of her offering, and if she sin no more, none of these things shall come upon her, 28. and i will bless her with blessings, and multiply a multiplicity of blessings upon her, and upon her generations forever and ever, saith the lord your god. amen. [10] {403} _august 6th_.--i received the following: _revelation_. [11] 1. verily i say unto you my friends, fear not, let your hearts be comforted; yea, rejoice ever more, and in everything give thanks, 2. waiting patiently on the lord, for your prayers have entered into the ears of the lord of sabaoth, and are recorded with this seal and testament; the lord hath sworn and decreed that they shall be granted; 3. therefore he giveth this promise unto you, with an immutable covenant that they shall be fulfilled, and all things wherewith you have been afflicted, shall work together for your good, and to my name's glory, saith the lord. 4. and now, verily i say unto you concerning the laws of the land, it is my will that my people should observe to do all things whatsoever i command them; 5. and that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before me: 6. therefore, i, the lord, justify you, and your brethren of my church, in befriending that law which is the constitutional law of the land; 7. and as pertaining to law of man, whatsoever is more or less than this cometh of evil. 8. i, the lord god, make you free, therefore ye are free indeed; and the law also maketh you free; 9. nevertheless, when the wicked rule the people mourn; 10. wherefore, honest men, and wise men should be sought for diligently, and good men, and wise men ye should observe to uphold, otherwise whatsoever is less than these cometh of evil. 11. and i give unto you a commandment, that ye shall forsake all evil and cleave unto all good, that ye shall live by every word which proceedeth forth out of the mouth of god; 12. for he will give unto the faithful line upon line, precept upon precept; and i will try you and prove you herewith; 13. and whoso layeth down his life in my cause, for my name's sake, shall find it again, even life eternal: 14. therefore be not afraid of your enemies, for i have decreed in {404} my heart, saith the lord, that i will prove you in all things, whether you will abide in my covenant, even unto death, that you may be found worthy; 15. for if ye will not abide in my covenant, ye are not worthy of me; 16. therefore renounce war and proclaim peace, and seek diligently to turn the hearts of the children to their fathers, and the hearts of the fathers to the children; 17. and again, the hearts of the jews unto the prophets, and the prophets unto the jews, lest i come and smite the whole earth with a curse, and all flesh be consumed before me. 18. let not your hearts be troubled, for in my father's house are many mansions, and i have prepared a place for you, and where my father and i am, there ye shall be also. 19. behold, i, the lord, am not well pleased with many who are in the church at kirtland, 20. for they do not forsake their sins, and their wicked ways, the pride of their hearts, and their covetousness, and all their detestable things, and observe the words of wisdom and eternal life which i have given unto them. 21. verily i say unto you, that i, the lord, will chasten them, and will do whatsoever i list, if they do not repent and observe all things whatsoever i have said unto them. 22. and again i say unto you, if ye observe to do whatsoever i command you, i, the lord, will turn away all wrath and indignation from you, and the gates of hell shall not prevail against you. 23. now i speak unto you concerning your families: if men will smite you, or your families, once, and ye bear it patiently and revile not against them, neither seek revenge, ye shall be rewarded; 24. but if ye bear it not patiently, it shall be accounted unto you as being meted out as a just measure unto you. 25. and again, if your enemy shall smite you the second time, and you revile not against your enemy, and bear it patiently, your reward shall be an hundredfold. 26. and again, if he shall smite you the third time, and ye bear it patiently, your reward shall be doubled unto you four-fold; 27. and these three testimonies shall stand against your enemy if he repent not, and shall not be blotted out. 28. and now, verily i say unto you, if that enemy shall escape my vengeance, that he be not brought into judgment before me, then ye shall see to it that ye warn him in my name, that he come no more upon you, neither upon your family, even your children's children unto the third and fourth generation; {405} 29. and then if he shall come upon you, or your children, or your children's children unto the third and fourth generation; i have delivered thine enemy into thine hands. 30. and then if thou wilt spare him, thou shalt be rewarded for thy righteousness; and also thy children and thy children's children unto the third and fourth generation; 31. nevertheless thine enemy is in thine hands, and if thou reward him according to his works, thou art justified; if he have sought thy life, and thy life is endangered by him, thine enemy is in thine hands and thou art justified. 32. behold, this is the law i gave unto my servant nephi, and thy fathers, joseph and jacob, and isaac and abraham, and all mine ancient prophets and apostles. 33. and again, this is the law that i gave unto mine ancients, that they should not go out unto battle against any nation, kindred, tongue, or people, save i, the lord, commanded them. 34. and if any nation, tongue, or people, should proclaim war against them, they should first lift a standard of peace unto that people, nation, or tongue; 35. and if that people did not accept the offering of peace neither the second nor the third time, they should bring these testimonies before the lord; 36. then i, the lord, would give unto them a commandment, and justify them in going out to battle against that nation, tongue or people. 37. and i, the lord, would fight their battles, and their children's battles, and their children's children's, until they had avenged themselves on all their enemies, to the third and fourth generation. 38. behold, this is an example unto all people, saith the lord your god, for justification before me. 39. and again, verily i say unto you, if after thine enemy has come upon thee the first time, he repent and come unto thee praying thy forgiveness, thou shalt forgive him, and shalt hold it no more as a testimony against thine enemy, 40. and so on unto the second and third time; and as oft as thine enemy repenteth of the trespass wherewith he has trespassed against thee, thou shalt forgive him, until seventy times seven. 41. and if he trespass against thee and repent not the first time, nevertheless thou shalt forgive him; 42. and if he trespass against thee the second time, and repent not, nevertheless thou shalt forgive him; 43. and if he trespass against thee the third time, and repent not, thou shalt also forgive him; {406} 44. but if he trespass against thee the fourth time, thou shalt not forgive him, but shalt bring these testimonies before the lord, and they shall not be blotted out until he repent and reward thee four-fold in all things wherewith he has trespassed against thee; 45. and if he do this, thou shalt forgive him with all thine heart, and if he do not this, i, the lord, will avenge thee of thine enemy an hundred-fold: 46. and upon his children, and upon his children's children of all them that hate me, unto the third and fourth generation; 47. but if the children shall repent, or the children's children, and turn to the lord their god, with all their hearts, and with all their might, mind, and strength and restore four-fold for all their trespasses, wherewith they have trespassed, or wherewith their fathers have trespassed, or their father's fathers, then thine indignation shall be turned away, 48. and vengeance shall no more come upon them, saith the lord thy god, and their trespasses shall never be brought any more as a testimony before the lord against them. amen. footnotes 1. the mob consisted of from three to five hundred.--_times and seasons_, vol. 1, p. 18. 2. the incident is thus described in the _times and seasons_, vol. 1, p. 18: "in a short time hundreds of the mob gathered around the printing office, which was a two story brick building, which they soon threw down. the press was thrown from the upper story, and also the apparatus, book work, paper, type, etc. a family residing in the lower story was also thrust out in great haste. after destroying the printing establishment, they proceeded to gilbert & whitney's store for the same purpose, but gilbert agreeing to box the goods, soon, they concluded to let it alone." 3. they succeeded in taking charles allen, whom they tarred and feathered upon the public square, surrounded by hundreds of the mob. a number more were taken, but they succeeded in making their escape, through the over anxiety of their keepers, who wished to have the "sport" of seeing those who were being tarred.--_times and seasons_, vol. i, p. 18. 4. the prophet's statement on this head is abundantly sustained even by those historians who become apologists for the actions of the mob, and also by the declaration put forth by the mob themselves. it will be remembered that in the "mob manifesto," or "secret constitution," (p. 374, this volume) those who signed it justified their determination "to rid their society of the mormons" by resorting to mob violence because, said they, "we believe that the arm of the civil law does not afford us a guarantee, or at least a sufficient one, against the evils which are now inflicted upon us." in the address adopted at their meeting of the 20th of july, which was published in the _western monitor_ (see p. 396) the mob further excuse their lawless intentions by saying: "_the evil is one that no one could have foreseen, and therefore is unprovided for by the laws_; and the delays incident to legislation would put the mischief beyond remedy." in all of which one plainly sees unconscious admission that the saints were not guilty of infraction of the laws of the land. as to the historian apologists referred to in the opening sentence of this note, i quote the following statements from the "history of jackson county, missouri," published by the union historical company, kansas city, missouri, 1881: "assuming this that they [the saints] were the holy people of the lord, that the lord was the real owner of all things, and that all his possessions were free to them, they were not calculated to be very respectful of the rights and interests of their non-mormon neighbors. _but though no overt acts of transgression upon such rights were being committed_, the rapidly gathering members of the mormons * * * made the new sect an object of profound solicitude to the people." (see also comment of parley p. pratt on charges of the mob, 5th paragraph in note at p. 377 this volume). 5. it was at this point, too, that several of the brethren stepped forward and offered themselves as a ransom for the church, expressing themselves as being willing to be scourged or to die if that would appease the anger of the mob against the saints. the mob would not accept the sacrifice of the brethren, however, but renewed their threats of violence against the whole church. the brethren who offered themselves as a ransom for the saints were _john corrill, john whitmer, william w. phelps, algernon s. gilbert, edward partridge, and isaac morley_. 6. this agreement was signed on the part of the brethren by edward partridge, isaac morley, john corrill, w. w. phelps, algernon s. gilbert, and john whitmer; and on the part of the mob by the mob committee whose names are given in the article from the _western monitor_, page 399. 7. fayette was the county seat of howard county, about one hundred and fifty miles directly east of independence. 8. the document is already printed in full on pages 394, 395. 9. doctrine and covenants, sec. xcvii. respecting the school of the prophets referred to in the above revelation, elder parley p. pratt, whose course is so highly commended in the revelation, writes in his autobiography, page 100: "in the latter part of the summer (1833) and in the autumn, i devoted almost my entire time in ministering among the churches, holding meetings, visiting the sick, comforting the afflicted, and giving counsel. a school of elders was also organized, over which i was called to preside. this class, to the number of about sixty, met for instruction once a week. the place of meeting was in the open air, under some tall trees, in a retired place in the wilderness, where we prayed, preached and prophesied, and exercised ourselves in the gifts of the holy spirit. here great blessings were poured out, and many great and marvelous things were manifested and taught. the lord gave me great wisdom, and enabled me to teach and edify the elders, and comfort and encourage them in their preparations for the great work which lay before us. i was also much edified and strengthened. to attend this school i had to travel on foot, and sometimes with bare feet at that, about six miles. this i did once a week, besides visiting and preaching in five or six branches a week." 10. "this revelation," writes elder pratt (autobiography, p. 102), "was not complied with by the leaders and church in missouri as a whole (notwithstanding many were humble and faithful); therefore, the threatened judgment was poured out to the uttermost, as the history of the five following years will show." 11. doctrine and covenants, sec. xcviii. {407} chapter xxix. minor events in zion and kirtland--an appeal to the governor of missouri. _august 21_.--at a council of high priests in zion, elder christian whitmer was ordained to the high priesthood. and on the 28th, the council resolved, that no high priest, elder, or priest, shall ordain any priest, elder, or high priest in the land of zion, without the consent of a conference of high priests. [1] soon after the arrival of oliver cowdery at kirtland, [2] arrangements were made to dispatch elders orson hyde and john gould [3] to jackson county, missouri, with advice to the saints in their unfortunate situation, through the late outrage of the mob. [sidenote: prophet's letter to vienna jaques.] _september 4_.--i wrote as follows to sister vienna jaques, at independence, missouri: _dear sister_:--having a few leisure moments, i sit down to communicate to you a few words, which i know i am under obligation to improve for your satisfaction, if it should be a satisfaction for you to receive a few words from your unworthy brother in christ. i {408} received your letter some time since, containing a history of your journey and your safe arrival, for which i bless the lord; i have often felt a whispering since i received your letter, like this: "joseph, thou art indebted to thy god for the offering of thy sister vienna, which proved a savor of life as pertaining to thy pecuniary concerns. therefore she should not be forgotten of thee, for the lord hath done this, and thou shouldst remember her in all thy prayers and also by letter, for she oftentimes calleth on the lord, saying, o lord, inspire thy servant joseph to communicate by letter some word to thine unworthy handmaiden, and say all my sins are forgiven, and art thou not content with the chastisement wherewith thou hast chastised thy handmaiden." yea, sister, this seems to be the whispering of a spirit, and judge ye what spirit it is. i was aware when you left kirtland that the lord would chasten you, but i prayed fervently in the name of jesus that you might live to receive your inheritance, agreeable to the commandment which was given concerning you. i am not at all astonished at what has happened to you, neither to what has happened to zion, and i could tell all the whys and wherefores of all these calamities. but alas, it is in vain to warn and give precepts, for all men are naturally disposed to walk in their own paths as they are pointed out by their own fingers and are not willing to consider and walk in the path which is pointed out by another, saying, this is the way, walk ye in it, although he should be an unerring director, and the lord his god sent him. nevertheless, i do not feel disposed to cast any reflections, but i feel to cry mightily unto the lord that all things, which have happened may work together for good; yea, i feel to say, o lord, let zion be comforted, let her waste places be built up and established an hundred fold; let thy saints come unto zion out of every nation; let her be exalted to the third heavens, and let thy judgment be sent forth unto victory; and after this great tribulation, let thy blessing fall upon thy people, and let thy handmaid live till her soul shall be satisfied in beholding the glory of zion; for notwithstanding her present affliction, she shall yet arise and put on her beautiful garments, and be the joy and glory of the whole earth. therefore let your heart be comforted; live in strict obedience to the commandments of god, and walk humbly before him, and he will exalt thee in his own due time. i will assure you that the lord has respect unto the offering you made. brother david w. patten has just returned from his tour to the east, and gives us great satisfaction as to his ministry. he has raised up a church of about eighty-three members in that part of the country where his friends live--in the state of new york. many were healed through his instrumentality, several cripples were restored. as many as twelve that were afflicted came at a time from a distance to be healed; he and {409} others administered in the name of jesus, and they were made whole. thus you see that the laborers in the lord's vineyard are laboring with their might, while the day lasts, knowing "the night soon cometh when no man can work." [signed] joseph smith. _september 11_.--the following members, residing in kirtland, viz.: f. g. williams, sidney rigdon, n. k. whitney, with myself, and oliver cowdery, delegate to represent the residue of the members in independence, missouri, met in council, to consider the expediency of establishing a printing press in kirtland, when it was _resolved_, unanimously, that a press be established, and conducted under the firm name of f. g. williams & co. _resolved_, that the above firm publish a paper, as soon as arrangements can be made, entitled the _latter-day saints' messenger and advocate_. _resolved_, also, that _the evening and morning star_, formerly published in jackson county, missouri, by the firm of f. g. williams & co., to be conducted by oliver cowdery, one of the members of the firm, until it is transferred to its former location. the same day bishop partridge was acknowledged by the council in zion, to be the head of the church in zion at that time; and by virtue of his office, was acknowledged the moderator or president of the councils or conferences. ten high priests were appointed to watch over the ten branches of the church in zion. [4] a hymn, concerning the travels, toils, troubles, and tribulations of the nephites, was sung in tongues by elder w. w. phelps, interpreted by elder lyman wight. _september 26_.--the council again assembled in zion, {410} and ordained jesse hitchcock, elias higbee, [5] and isaac higbee, [6] high priests. brother john tanner [7] sent his two sons to kirtland to learn the will of the lord, whether he should remove to zion or kirtland. it was decided by the unanimous voice of the council, on the 28th of september, that it was the will of the lord for all who were able and willing, to build up and strengthen the stake in kirtland. brother tanner was counseled accordingly. about this time, elders hyde and gould arrived in zion, and the church having made the necessary preparations, elders w. w. phelps and orson hyde were despatched to the governor of missouri, residing at jefferson city, the capital of the state, with the following: petition. september 28, 1833. _to his excellency daniel dunklin, governor of the state of missouri_: we, the undersigned, citizens of the republic of the united states of america, inhabitants of the state of missouri, and residents of jackson county, members of the church of christ, vulgarly called {411} "mormons," believing in god, and worshiping him according to his revealed will contained in the holy bible, and the fullness of the gospel contained in the book of mormon, and the revelations and commandments of god through jesus christ, respectfully show:- that we, your petitioners, having purchased lands of the united states, and of the state of missouri, and of the inhabitants of said state, for the purpose of improving the same, and peaceably enjoying our rights, privileges immunities, and religion, according to the constitution and laws of the state and national governments, have suffered unjustly and unlawfully in property, in person, and in reputation, as follows:- first, in the spring of 1832, some persons, in the deadly hours of the night, commenced stoning or brick-batting some of our houses, and breaking in our windows, disturbing ourselves, our wives, and our children; and also, some few days after, they called a county meeting to consult measures to remove us, but after some confusion among themselves, they dispersed with doing no more than threatening on that day. in the fall of the same year, they, or some one, burned a large quantity of hay in the stack, and soon after commenced shooting into some of our houses, and at many times insulting with abusive language. secondly, about the middle of july last, yea, in fact, previous, they commenced brick-batting our houses again, and breaking in our windows. at this time, july 18th, the following document was in circulation: [8] * * * * * * * on saturday, the 20th of july last, according to the foregoing document, there assembled, suddenly, in the town of independence, at the court house, between four and five hundred persons, who sent robert johnson, james campbell, moses wilson, joel f. chiles, richard bristoe, abner f. staples, garr johnson, lewis franklin, russell hicks, s. d. lucas, thomas wilson, james m. hunter, and richard simpson to some of your petitioners, namely, edward partridge, a. s. gilbert, john corrill, isaac morley, john whitmer, and w. w. phelps, and demanded that we should immediately stop the publication of the _evening and morning star_, and close printing in jackson county; and that we, as elders of said church, should agree to remove out of the county forthwith. we asked for three months for consideration. they would not grant it. we asked for ten days. they would not grant it, but said fifteen minutes was the longest, and refused to hear any reasons. of course the conversation broke up. the four or five hundred persons, as a _mob_, then proceeded to demolish or raze to the ground, the printing office and dwelling house of w. w. phelps & co. mrs. phelps, with a sick infant and the {412} rest of her children, together with the furniture in the house, were thrown out of doors--the press was broken, the type pied--the bookwork, furniture, apparatus, property, etc., of the office, were principally destroyed, and the office thrown down, whereby seven hands were thrown out of employment, and three families left destitute of the means of subsistence. the loss of the whole office, including the stoppage of _the evening and morning star_ a monthly paper, and the _upper missouri advertiser_, a weekly paper, was about six thousand dollars, without the damages which must result in consequence of their suspension. the mob then proceeded to demolish the store-house and destroy the goods of gilbert, whitney & co.; but mr. gilbert assuring them the goods should be packed by the 23rd inst., [july,] they then stopped the destruction of property, and proceeded to do personal violence. they took edward partridge, the bishop of the church, from his dwelling house by force, and a mr. allen, and stripping them of their coats, vests, and hats, or causing them to do it themselves, tarred and feathered them in the presence of the mob, before the court house. they caught other members of the church to serve them in like manner, but they made their escape. with horrid yells and the most blasphemous epithets they sought for other leading elders, but found them not. it being late, they adjourned until the 23rd inst. on the 23rd inst., early in the day, the mob again assembled to the number of about five hundred, many of them armed with rifles, dirks, pistols, clubs and whips; one or two companies riding into town bearing the red flag, raising again the _horrid yell_. they proceeded to take some of the leading elders by force, declaring it to be their intention to whip them with from fifty to five hundred lashes apiece, to demolish their dwelling houses, and let their negroes loose to go through our plantations, and lay open our fields for the destruction of our crops. whereupon john corrill, john whitmer, w. w. phelps, a. s. gilbert, edward partridge, and isaac morley, made no resistance, but offered themselves a ransom for the church, willing to be scourged or die, if that would appease their anger towards the church, but were assured by the mob, that every man, woman, and child would be whipped or scourged, until they were driven out of the county, as the mob declared that either they or the "mormons" must leave the county, or they, or the "mormons" must die. the mob then chose a new committee, consisting of samuel c. owens, leonidas oldham, g. w. simpson, m. l. irwin, john harris, henry chiles, harvey h. younger, hugh l. brazile, n. k. olmstead, james c. sadler, william bowers, benjamin majors, zachariah waller, herman gregg, aaron overton, and samuel weston, who, with {413} edward partridge, isaac morley, john corrill, w. w. phelps, a. s. gilbert, and john whitmer, entered into the following stipulation:- "_memorandum of agreement between the undersigned of the mormon society, in jackson county, missouri, and a committee appointed by a public meeting of the citizens of said county, made the 23rd day of july, 1833_. "it is understood that the undersigned members of the society do give their solemn pledge each for himself, as follows, to-wit:- "that oliver cowdery, w. w. phelps, william e. m'lellin, edward partridge, lyman wight, simeon carter, peter and john whitmer, and harvey whitlock, shall remove with their families out of this county on or before the first day of january next; and that they, as well as the two hereinafter named, use all their influence to induce all the brethren now here, to remove as soon as possible--one half, say, by the first of january next, and all by the first day of april next; to advise and try all means in their power, to stop any more of their sect from moving to this county, and as to those now on the road, they will use their influence to prevent their settling permanently in the county, but that they shall only make arrangements for temporary shelter, till a new location is agreed on for the society. john corrill and algernon s. gilbert, are allowed to remain as general agents to wind up the business of the society, so long as necessity shall require; and said gilbert may sell out his merchandise now on hand, but is to make no new importations. "the _star_ is not again to be published, nor a press set up by any of the society in this county. "if the said edward partridge and w. w. phelps move their families by the first day of january as aforesaid, they themselves will be allowed to go and come in order to transact and wind up their business. "the committee pledge themselves to use all their influence to prevent any violence being used so long as a compliance with the foregoing terms is observed by the parties concerned. "to which agreement are subscribed the names of the above-named committee, as also those of the mormon brethren named in the report as having been present." the damages which your petitioners have sustained in consequence of this outrage and stipulation are, at present, incalculable. a great number of industrious inhabitants who were dependent on their labors for support, have been thrown out of employment, and are kept so by the threatenings of those who compose the mob. [see their resolutions as published in the _western monitor_, numbers 1, 2, 3, 4 and 5, august 2, 1833.] in estimating the damages which have resulted from {414} the beginning to this time from those illegal and inhuman proceedings against your poor and persecuted petitioners, were they to name many thousands of dollars, it would be short of a remuneration. most of the mechanics' shops have been closed; two pair of blacksmith's bellows have been cut in pieces; our merchant, as you will see by the foregoing stipulation, has been forbidden to import or bring into the country any more goods, by which his business has been ruined. soon after the above stipulation was made, some of your petitioners proceeded to make a new location in van buren county on the south, but the settlers in that county drew up an agreement among themselves to drive us from that county, after we had commenced laboring there; they threatened to shoot our cattle, and destroy our labor, and in fact, "the foxes have holes, and the birds of the air have nests, but we have no where to lay our heads." we were obliged to return. since the stipulation was entered into, some of our houses have been broken open, and the inmates threatened to be shot if they stirred; and also some of our houses have been stoned or brick-batted. also, that since some publications have appeared in the _western monitor_ and other papers, censuring the conduct of the mob, the _leaders have begun to threaten life_, declaring that if any of the mormons attempted tempted to seek redress by law or otherwise, for character, person, or property, they shall _die_! _now therefore_, for ourselves, as members of the church, we declare, with the exception of poverty, which has not yet become a crime by the laws of the land, that the crimes charged against us, so far as we are acquainted, contained in the documents above written, and those in the proceedings of the mob, as published in the _western monitor_ of august 2nd, _are not true_. in relation to inviting free people of color to emigrate to this section of country, and other matters relative to our society, see the 109th, 110th, and 111th pages of _the evening and morning star_, and the _extra_ accompanying the same, dated july 16th, which are annexed to this petition. our situation is a critical one; we are located on the western limits of the state, and of the united states; where desperadoes can commit outrages, and even murder, and escape in a few minutes beyond the reach of process; where the most abandoned of all classes from almost every state may too often pass to the mexican states, or to the more remote regions of the rocky mountains to escape the grasp of justice; where numerous tribes of indians, located by the general government amid the corrupting influence of mid-day mobs, might massacre our defenseless women and children, with impunity. influenced by the precepts of our beloved savior when we have been smitten on the one cheek, we have turned the other also; when we have {415} been sued at the law, and our coat been taken, we have given them our cloak also; when they have compelled us to go with them a mile, we have gone with them twain; we have borne the above outrages without murmuring; but we cannot patiently bear them any longer; according to the laws of god and man, we have borne enough. believing with all honorable men, that whenever that fatal hour shall arrive that the poorest citizen's person, property, or rights and privileges, shall be trampled upon by a lawless mob with impunity, that moment a dagger is plunged into the heart of the constitution, and the union must tremble! assuring ourselves that no republican will suffer the liberty of the press, the freedom of speech, and the liberty of conscience, to be silenced by a mob, without raising a helping hand to save his country from disgrace, we solicit assistence to obtain our rights, holding ourselves amenable to the laws of our county whenever we transgress them. knowing as, we do, that the threats of this mob, in most cases, have been put into execution, and knowing also that every officer, civil and military, with a very few exceptions, has pledged his life and honor to force us from the county, dead or alive; and believing that civil process cannot be served without the aid of the executive; and not wishing to have the blood of our defenseless women and children to stain the land which has once been stained by the blood of our fathers to purchase our liberty, we appeal to the governor for aid, asking him to raise by express proclamation, or otherwise, a sufficient number of troops, who, with us, may be empowered to defend our rights, that we may sue for damages for the loss of property, for abuse, for defamation, as to ourselves, and if advisable try for treason against the government; that the law of the land may not be defiled, or nullified, but peace be restored to our country. and we will ever pray. this petition was signed by edward partridge and nearly all the members of the church in jackson county. footnotes 1. there were twenty high priests present at the council meeting. the minutes of the meeting are found in the _far west record_ pages 35, 36. 2. the exact date of elder cowdery's arrival in kirtland as a special messenger from the brethren in zion cannot be ascertained. 3. this was the same john gould who was subsequently ordained a member of the first council of seventy. 4. the minutes of the council are contained in the far west record, page 36. the names of the presidents of the branches and the number of the branch each presided over respectively are given as follows: newel knight, branch no. 1; daniel stanton, branch no. 2; david whitmer, branch no 3; john corrill, branch no 4; thomas b. marsh, branch no. 5; peter dustin, branch no. 6; lyman wight, branch no. 7; parley p. pratt, branch no 8; simeon carter, branch no. 9; calvin beebe, branch no. 10. 5. the higbee family subsequently became very prominent in the church. elias higbee was the son of isaac and sophia higbee. he was born 23rd of october, 1795, in galloway, gloucester county, new jersey. at the age of twenty-two he married sarah ward and removed to cincinnati. he received the gospel in the spring of 1832, and during the summer following went to jackson county, missouri, but returned to cincinnati the following winter, where he was ordained an elder by his brother isaac, on the 20th of february, 1833. he returned to missouri with his family, arriving in zion in the month of march, 1833, and on the 26th of september following he was ordained a high priest.--(_millennial star_, vol. xxi, page 203; also far west record, page 37.) 6. isaac higbee was also the son of isaac and sophia higbee. he was born in galloway, gloucester county, new jersey, on the 23rd of december, 1797. when between five and six years old he removed with his parents to ohio. february 11th, 1819, he married heziah string. about the first of may, 1832, his parents received the gospel, and a few months afterwards himself and wife did the same. in the spring of 1833 he removed with his family to zion, and in september following, as stated by the prophet, was ordained a high priest. 7. john tanner was the son of joshua and thankful tefft tanner. he was born at hopkinton, rhode island, august 15, 1778. according to the tradition of the family, francis tanner, the grandfather of john tanner, the subject of this sketch, came from england with his two brothers--nathan and william--and settled in the state of rhode island, about the year 1718. 8. document will be found on pages 374-376. it was the mob's "secret constitution." {416} chapter xxx. the prophet's mission to canada. [sidenote: the prophet starts for canada.] _october 5_.--i started on a journey to the east, and to canada, in company with elders rigdon and freeman nickerson, [1] and arrived the same day at lamb's tavern, in ashtabula; [2] and the day following, the sabbath, we arrived in springfield, whilst the brethren were in meeting, and elder rigdon spoke to the congregation. a large and attentive congregation assembled at brother rudd's in the evening, to whom we bore our testimony. [3] we continued at springfield [4] {417} until the 8th of october, when we removed to brother roundy's at elk creek; and continuing our journey on the evening of the 9th, we arrived at a tavern, and on the 10th, at brother job lewis,' in westfield [5] where we met the brethren according to previous appointment, and spoke to them as the spirit gave utterance, greatly to their gratification. [sidenote: letter to saints in zion.] this day, october 10th, elder frederick g. williams wrote as follows from kirtland to the saints in missouri: _dear brethren_:--it is a long time since we have received any intelligence from you, save a letter received by brother elliott from elder john whitmer, which informed us that he had written four letters since elder oliver cowdery left, but we have not received any of them, nor any others from zion, except one from bishop partridge, of august 13th, and have had no information, to be depended upon, concerning the riot, and the situation of the brethren in zion; and considering that the enemy have commenced intercepting our letters, i direct this to mrs. billings, thinking, by so doing that you may get it. the brethren here are all engaged in the work of the lord, and are using every exertion in their power for the welfare of zion and for the promotion of the great cause of our redeemer. immediately after the arrival of oliver cowdery, we sat in council to know what should be done. the decision of the council was, that measures should be immediately taken to seek redress by the laws of our country, for your grievances; accordingly two messengers were dispatched for that purpose. (let this suffice, for this may fall into the hands of the enemy). we have not received any revelation for a long time (which has been written), and none concerning the present situation of zion; but it has been manifested to joseph, and communicated to me by him, that the brethren in zion should not sell any of their inheritances, nor move out of the county, save those who signed the agreement to go, and if it becomes necessary for those to move for their personal safety, let them be directed by wisdom, and seek for homes where the lord shall open the way. if elder phelps is obliged to move from that place, let him take his family and elder cowdery's wife, and come to kirtland, but not to bring anything with him, except his bedding and clothing; and let elder gilbert furnish him with the means to bear his expenses; but it would not be expedient for elder phelps to come, provided the prospect is favorable for a reconciliation to the extent that the saints are not obliged {418} to leave the county. we can do no more for you than we are doing; but we have this great consolation, that god will deliver zion, and establish you upon the land of your everlasting inheritance. remember that this is only for the trial of your faith, and he that overcomes and endures to the end, will be rewarded a hundred fold in this world, and in the world to come will receive eternal life; so, brethren, you have great reason to rejoice, for your redemption draweth nigh. presidents smith and rigdon are absent on a mission, and we do not expect their return until some time in november. they have gone down the lake to niagara, from thence they expect to go into upper canada, as far as long point, and preach in all the most noted places on their way. we held a council meeting this morning, on the subject of building, etc. it was decided by the council that we should discontinue the building of the temple during the winter, for want of materials; and to prepare and get all things in readiness to recommence it early in the spring. it was also agreed that we should set the hands immediately to erect a house for the printing office, which is to be thirty by thirty-eight feet on the ground; the first story to be occupied for the school of the prophets this winter, and the upper story for the printing press. oliver cowdery started for new york on the first of october for the printing establishment, with eight hundred dollars. there will be as many hands employed upon the house as can work, and every exertion made to get the printing into operation, republish the _star_, commencing from the last number printed, to be conducted by oliver cowdery (until an opportunity offers to transfer it again to zion, to be conducted by w. w. phelps & co., as usual), and also publish a paper under the firm-name of f. g. williams & co., entitled the _latter-day saints' messenger and advocate_, which will be forwarded to subscribers for the _star_ by the first of december. oliver has written to you for the names and residences of the subscribers for the _star_, and if you have not sent them, we wish you to send them immediately, that there may be no delay in the papers going to subscribers as soon as they can be printed. bishop whitney, also, started for new york at the same time, to replenish his store in kirtland, with money enough to pay all the debts of both establishments, and expects to bring a larger supply of goods than at any former time. thus you see the goodness and mercy of god in providing for his saints. not one week before bishop whitney started, the way seemed hedged up, and ten or twelve hundred dollars was the most that he had, and knew not where to obtain the amount he wanted; but by a remarkable interposition of divine providence, he was furnished with all he wanted, for which let us raise our hearts in gratitude to god, and praise his holy name, that he is a present help in every time of need. {419} we have seen a letter, written to sister whitney, in nelson, that has a great deal to say about the gift of tongues, and the interpretation which was given by way of prophecy, namely, "that zion would be delivered by judgments;" and that certain ones named, would go to such and such places among the lamanites, and "great things would be done by them;" and also, that two lamanites were at a meeting, and the following prophecy was delivered to them:--"that they were our friends and that the lord had sent them there; and the time would soon come, when they would embrace the gospel;" and, also, "that if we will not fight for ourselves, the indians will fight for us." though all this may be true, yet, it is not needful that it should be spoken, for it is of no service to the saints and has a tendency to stir up the people to anger. no prophecy spoken in tongues should be made public, for this reason:--many who pretend to have the gift of interpretation are liable to be mistaken, and do not give the true interpretation of what is spoken; therefore, great care should be taken as respects this thing, but, if any speak in tongues a word of exhortation, or doctrine, or the principles of the gospel, etc., let it be interpreted for the edification of the church. when you receive this letter, i wish you to write immediately and direct your letters to david elliott, chagrin, cuyahoga county, ohio, and put this mark "x" on the back of it, if you do not wish it broken open, and he will forward it to us; and you will please to name in your letter, where and to whom we shall direct our reply, and thus we may evade interception. yours in the bonds of love, f. g. williams. [sidenote: distraction about zion.] at this time the evil and designing circulated a report, that zion was to be extended as far east as ohio, which in some degree tended to distract the minds of the saints, and produced a momentary indecision about removing thither, according to the commandments; but the report was soon corrected, and the brethren continued to remove to zion and kirtland. [sidenote: narrative of canada journey renewed.] on the 11th of october, we left westfield, and continuing our journey, staid that night with a man named nash, an infidel, with whom we reasoned, but to no purpose. [6] on the 12th, {420} arrived at father nickerson's, at perrysburg, new york, [7] where i received the following revelation: _revelation_. [8] 1. verily, thus saith the lord unto you, my friends sidney, and joseph, your families are well; they are in mine hands, and i will do with them as seemeth me good; for in me there is all power; 2. therefore, follow me, and listen to the counsel which i shall give unto you. 3. behold, and lo, i have much people in this place, in the regions round about, and an effectual door shall be opened in the regions round about in this eastern land. 4. therefore, i, the lord, have suffered you to come unto this place; for thus it was expedient in me for the salvation of souls; 5. therefore, verily, i say unto you, lift up your voices unto this people, speak the thoughts that i shall put into your hearts, and you shall not be confounded before men; 6. for it shall be given you in the very hour, yea, in the very moment, what ye shall say. 7. but a commandment i give unto you, that ye shall declare whatsoever thing ye declare in my name, in solemnity of heart, in the spirit of meekness in all things. 8. and i give unto you this promise, that inasmuch as ye do this, the holy ghost shall be shed forth in bearing record unto all things whatsoever ye shall say. 9. and it is expedient in me that you, my servant sidney, should be a spokesman unto this people; yea, verily, i will ordain you unto this calling, even to be a spokesman unto my servant joseph; 10. and i will give unto him power to be mighty in testimony; 11. and i will give unto thee power to be mighty in expounding all scriptures, that thou mayest be a spokesman unto him, and he shall be a revelator unto thee, that thou mayest know the certainty of all things pertaining to the things of my kingdom on the earth. 12. therefore, continue your journey and let your hearts rejoice; for behold, and lo, i am with you even unto the end. 13. and now i give unto you a word concerning zion. zion shall be redeemed, although she is chastened for a little season. 14. thy brethren, my servants orson hyde, and john gould, are in my hands; and inasmuch as they keep my commandments they shall be saved. {421} 15. therefore, let your hearts be comforted, for all things shall work together for good to them that walk uprightly, and to the sanctification of the church. 16. for i will raise up unto myself a pure people, that will serve me in righteousness; 17. and all that call upon the name of the lord, and keep his commandments, shall be saved. even so. amen. [sidenote: at "father" nickerson's.] on the day following (october 13th), elder rigdon preached to a large congregation, at freeman nickerson's, and i bore record while the lord gave his spirit in a remarkable manner. [sidenote: through upper canada.] _monday, 14_.--continued our journey towards canada, and arrived at lodi, where we had an appointment, and preached in the evening to a small assembly, and made an appointment for tuesday, the 15th, at 10 o'clock a. m., to be in the presbyterian meeting house. when the hour arrived, the keeper of the house refused to open the doors, and the meeting was thus prevented. we came immediately away, leaving the people in great confusion, and continued our journey till friday, the 18th, when we arrived at the house of freeman a. nickerson, in upper canada, having passed through a fine and well-cultivated country, after entering the province, and having had many peculiar feelings in relation to both the country and people. we were kindly received by freeman a. nickerson, who lived at mount pleasant, which was near brantford, the county seat of brant county. [sidenote: meeting at brantford.] _sunday, 20_.--at 10 o'clock we met an attentive congregation at brantford; and the same evening a large assembly at mount pleasant, at mr. nickerson's. the people gave good heed to the things spoken. [sidenote: at colburn.] _tuesday, 22_.--we went to the village of colburn; and although it snowed severely, we held a meeting by candle-light on wednesday evening, and were publicly opposed by a wesleyan methodist. he was very tumultuous, but exhibited a great lack of reason, knowledge, and wisdom, and gave us no opportunity to reply. {422} [sidenote: at waterford.] _thursday, 24_.--at the house of mr. beman, in colburn, whence we left for waterford, [9] where we spoke to a small congregation; thence to mount pleasant, and preached to a large congregation the same evening, when freeman a. nickerson and his wife declared their belief in the work, and offered themselves for baptism. great excitement prevailed in every place we visited. [10] [sidenote: meetings and baptisms at mt. pleasant.] _saturday, 26_.--preached at mount pleasant; the people were very tender and inquiring. _sunday, 27_.--preached to a large congregation at mount pleasant, after which i baptized twelve, and others were deeply impressed, and desired another meeting, which i appointed for the day following. _monday, 28_.--in the evening, we broke bread, and laid on hands for the gift of the holy ghost, and for confirmation, having baptized two more. the spirit was given in great power to some, and peace to others. [11] _tuesday, 29_.--after preaching at 10 o'clock a. m., i baptized two, and confirmed them at the water's side. last evening we ordained f. a. nickerson an elder; and one of the sisters received the gift of tongues, which made the saints rejoice exceedingly. [12] tuesday, the 29th of october, also we took our departure from mount pleasant, on our return to kirtland, and arrived at buffalo, new york, on the 31st. [sidenote: return to kirtland.] _friday, november 1_.--i left buffalo, new york, at 8 o'clock a. m., and arrived at my house in kirtland on monday, the 4th, 10 a. m., and {423} found my family well, according to the promise of the lord in the revelation of october 12th, for which i felt to thank my heavenly father. [sidenote: action of governor dunklin on petition.] on the 8th of october elders phelps and hyde had presented the petition of the saints in jackson county to the governor of missouri, who at that time gave them for an answer that the attorney-general of the state was absent, but promised that on his return he would inform them of his conclusions by mail, addressed at independence, whither the brethren immediately returned. about the 28th of october, in pursuance of governor dunklin's promise, the brethren in zion received the following communication from him in reply to their petition of september 28: city of jefferson, executive department, october 19, 1833. _to edward partridge, w. w. phelps, isaac morley, john corrill, a. s. gilbert, john whitmer and others_: your memorial, soliciting my interposition against violence threatened you, and redress for injuries received by a portion of the citizens of jackson county, has been received, and its contents duly considered. i should think myself unworthy the confidence with which i have been honored by my fellow-citizens, did i not promptly employ all the means which the constitution and laws have placed at my disposal, to avert the calamities with which you are threatened. ours is a government of laws; to them we owe all obedience; and their faithful administration is the best guarantee for the enjoyment of our rights. {424} no citizen, nor number of citizens, have a right to take the redress of their grievances, whether real or _imaginary_, into their own hands. such conduct strikes at the very existence of society, and subverts the foundation on which it is based. not being willing to persuade myself that any portion of the citizens of the state of missouri are so lost to a sense of these truths as to require the exercise of _force_, in order to ensure a respect for them, after advising with the attorney-general, and exercising my best judgment, i would advise you to make a trial of the efficacy of the laws. the judge of your circuit is a conservator of the peace; if an affidavit is made before him by any of you, that your lives are threatened, and you believe them in danger, it would be his duty to have the offenders apprehended and bind them to keep the peace. justices of the peace in their respective counties, have the same authority, and it is made their duty to exercise it. take, then, this course:--obtain a warrant, let it be placed in the hands of the proper officer, and the experiment will be tested, whether the laws can be peaceably executed or not. in the event they cannot be, and that fact is officially notified to me, my duty will require me to take such steps as will enforce a faithful execution of them. with regard to the injuries you have sustained by destruction of property, etc., the law is open to redress; i cannot permit myself to doubt that the courts will be open to you, nor [believe] that you will find difficulty in procuring legal advocates to sue for damages therein. respectfully, your obedient servant, daniel dunklin. w. w. phelps, esq., independence, jackson county, mo. [sidenote: preparation for asserting rights.] immediately on receipt of the governor's letter, the members of the church generally, (though they had lain idle since the outrage in july), began to labor as usual, and build and set in order their houses, gardens, etc. the brethren in zion were also busily engaged in devising means of redress for their grievances; and having consulted with four lawyers from clay county, then attending court in independence, they received from them the following letter on the day written; which i will copy entire, that the principles by which the lawyers of this generation are actuated may be recorded, as well as the difficulties the saints had to encounter in following the governor's instructions: independence, oct. 30, 1833. gentlemen:--the first thing necessary to be done, under {425} circumstances like ours, is to ascertain and fix upon the amount of fee to be paid, and to secure the payment thereof by the necessary papers: and then the responsibility of advising falls upon us. we are now laboring under all the disadvantages of an engagement without any of its advantages; it therefore becomes us to know whether we can agree as to the fee or not; and that we should be paid, too, according to the situation in which we place ourselves. we have been doing a practice here among these people, to a considerable extent, and by this engagement we must expect to lose the greatest part of it, which will be to all of us a considerable loss; besides that, the amount involved must be very considerable, and the amount involved must be generally the criterion of the fee. taking all these matters into consideration we propose to you to bring all the suits you may want brought, and attend to them jointly throughout, for the sum of two hundred and fifty dollars each, making for all four of us, the sum of one thousand dollars. this may seem to be a large sum for a fee for lawyers in this country, but the circumstances here involved make it necessary. this matter must be attended to in the first place, and then such advice, for the present, as may seem to be dictated by wisdom, and be necessary we will give you; and in the proper time we will bring the suits. if this proposal suits, you will please execute notes, and send them to us; and if not agreed to, apprise us by letter immediately, for we can be engaged on the opposite side in all probability. we prefer to bring your suits, as we have been threatened by the mob, we wish to show them we disregard their empty bravadoes. (signed) wood, reese, doniphan, atchison. [sidenote: counsel employed.] as a _dernier ressort_, the brethren accepted the foregoing proposition, and brothers phelps and partridge gave their note of one thousand dollars, endorsed by gilbert & whitney. no sooner had this news spread among the mob, than they began to congregate and prepare for battle. footnotes. 1. freeman nickerson was born in south dennis, barnstable county, massachusetts, february 5, 1778. his father's name was eleazer nickerson, his mother's thankful chase nickerson. her father was a seaman. in 1800 freeman emigrated to vermont, and settled in windsor county; and here he married huldah chapman, daughter of eliphalet and abigail chase chapman, on january 10, 1801. he served in the war of 1812 and was commissioned a lieutenant. he received the gospel at dayton, cattaraugus county, new york, in april, 1833, being baptized by elder zerubbabel snow, and was soon after ordained a deacon. brother nickerson performed a mission among the saints in kirtland and vicinity in the early fall of 1833, and on the 5th of october started for canada in company with the prophet and sidney rigdon, taking them on this journey with his own team and conveyance.--"obituary record," (ms.), page 45. 2. ashtabula is in ashtabula county, ohio, some forty miles northeast of kirtland. 3. while on this journey to canada the prophet kept a daily journal, from which the narrative he gives in the text was evidently taken. this journal is in the prophet's own handwriting, and is one of the interesting relics among the records of the church. at various points in the prophet's narrative of this mission, i shall quote whatever may be of interest in addition to the narrative given in the text. of this meeting at rudd's the prophet says: "had a great congregation--paid good attention. o god, seal our testimony to their hearts!"--(page 6). 4. springfield is in the western part of erie county, pennsylvania. 5. westfield was in chautauqua county, new york, near the shore of lake erie. 6. the prophet in his journal also says under this date (11th of october): "i feel very well in my mind. the lord is with us, but have much anxiety about my family."--(journal page 7). 7. this was brother freeman nickerson who was conveying them to canada, and this perrysburg, cattaraugus county, new york, was his place of residence. 8. doctrine and covenants, sec. c. 9. waterford is immediately south of brantford, in the adjoining county of norfolk. 10. "the result is in the hands of god," adds the prophet. (journal, page 14.) i also add the prophet's entry for the 25th, which is omitted in his narrative. friday, 25th "this afternoon, at a mr. patrick's, expect to hold a meeting this evening. people very superstitious. o god, establish thy word among this people. held a meeting this evening; had an attentive congregation; the spirit gave utterance." (page 14.) 11. "may god carry on his work in this place," adds the prophet, "till all shall know him. amen." (page 16.) 12. "may god," adds the prophet, "increase the gifts among them for his son's sake." (journal, page 17.) on the 29th the prophet's party started for home. "may the lord prosper our journey. amen," he writes in his journal, page 17. these excerpts from the prophet's daily journal omitted from the narrative made up from it, have been reproduced in these notes in order that the deeply religious and prayerful nature of the prophet might be observed. they are indeed gems of expression, and exhibit the prophet's profound reliance upon god and his blessings. "o god, seal our testimony to their hearts:" "i feel very well in my mind." "the lord is with us;" "the lord gave his spirit in a remarkable manner to some saints, for which i am thankful to the god of abraham," he exclaims. "lord bless my family, and preserve them," is a frequent prayer. "this day we expect to start for canada. lord be with us on our journey. amen." and thus in all things he remembers the lord, seeks the guidance of his spirit, trusts in him, relies upon him for success, and pleads for the presence of his protecting power. {426} chapter xxxi. expulsion of the saints from jackson county. [sidenote: attack on the saints settled on big blue.] thursday night, the 31st of october, gave the saints in zion abundant proof that no pledge on the part of their enemies, written or verbal, was longer to be regarded; for on that night, between forty and fifty persons in number, many of whom were armed with guns, proceeded against a branch of the church, west of the big blue, and unroofed and partly demolished ten dwelling houses; and amid the shrieks and screams of the women and children, whipped and beat in a savage and brutal manner, several of the men: while their horrid threats frightened women and children into the wilderness. such of the men as could escape fled for their lives; for very few of them had arms, neither were they organized; and they were threatened with death if they made any resistance; such therefore as could not escape by flight, received a pelting with stones and a beating with guns and whips. on friday, the first of november, women and children sallied forth from their gloomy retreats, to contemplate with heartrending anguish the ravages of a ruthless mob, in the lacerated and bruised bodies of their husbands, and in the destruction of their houses, and their furniture. houseless and unprotected by the arm of the civil law in jackson county, the dreary month of november staring them in the face and loudly proclaiming an inclement season at hand; the continual threats of the mob that they would {427} drive every "mormon" from the county; and the inability of many to move, because of their poverty, caused an anguish of heart indescribable. [sidenote: the saints at the prairie settlement attacked.] on friday night, the 1st of november, a party of the mob proceeded to attack a branch of the church settled on the prairie, about twelve or fourteen miles from the town of independence. two of their number were sent in advance, as spies, viz., robert johnson, and ---harris, armed with two guns and three pistols. they were discovered by some of the saints, and without the least injury being done to them, said mobber robert johnson struck parley p. pratt over the head with the breach of his gun, after which they were taken and detained till morning; which action, it was believed, prevented a general attack of the mob that night. in the morning the two prisoners, notwithstanding their attack upon parley p. pratt the evening previous, were liberated without receiving the least injury. [1] [sidenote: mobbings at independence.] the same night, (friday), another party in independence commenced stoning houses, breaking down doors and windows and destroying furniture. this night the brick part attached to the dwelling house of a. s. gilbert, was partly pulled down, and the windows of his dwelling broken in with brickbats and rocks, while a gentleman, a stranger, lay sick with fever in his house. the same night three doors of the store of messrs. gilbert & whitney were split open, {428} and after midnight the goods, such as calicos, handkerchiefs, shawls, cambrics, lay scattered in the streets. an express came from independence after midnight to a party of the brethren who had organized about half a mile from the town for the safety of their lives, and brought the information that the mob were tearing down houses, and scattering goods of the store in the streets. upon receiving this information the company of brethren referred to marched into independence, but the main body of the mob fled at their approach. one richard mccarty, however, was caught, in the act of throwing rocks and brickbats into the doors, while the goods lay scattered around him in the streets. he was immediately taken before samuel weston, esq., justice of the peace, and complaint was then made to said weston, and a warrant requested, that mccarty might be secured; but weston refused to do anything in the case at that time, and mccarty was liberated. [2] [sidenote: other incidents at independence.] the same night some of the houses of the saints in independence had long poles thrust through the shutters and sash into the rooms of defenseless women and children, from whence their husbands and fathers had been driven by the dastardly attacks of the mob, which were made by ten, fifteen, or twenty men upon a house at a time. saturday, the 2nd of november, all the families of the saints in independence moved with their goods about half a mile out of town and organized to the number of thirty, for the preservation of life and personal effects. the same night a party from independence met a party from west of the blue, and made an attack upon a branch of the church {429} located at the blue, about six miles from the village of independence. here they tore the roof from one dwelling and broke open another house; they found the owner, david bennett, sick in bed, and beat him most inhumanly, swearing they would blow out his brains. they discharged a pistol at him, and the ball cut a deep gash across the top of his head. in this skirmish a young man of the mob, was shot in the thigh; but by which party the shot was fired is not known. [sidenote: an appeal to the circuit court.] the next day, sunday, november 3rd, four of the brethren, viz., joshua lewis, hiram page, and two others, [3] were dispatched for lexington, to see the circuit judge, and obtain a peace warrant. two other brethren called on esquire silvers, in independence, and asked him for a peace warrant, but he refused to issue one on account, as he afterwards declared, of his fears of the mob. this day many of the citizens, professing friendship, advised the saints to leave the county as speedily as possible; for the saturday night affray had enraged the whole county, and the people were determined to come out on monday and massacre indiscriminately; and, in short, it was commonly declared among the mob, that "_monday would be a bloody day_." [sidenote: events of monday, november 4th.] monday came, and a large party of the mob gathered at the blue, took the ferry boat belonging to the church, threatened lives, etc. but they soon abandoned the ferry, and went to wilson's store, about one mile west of the blue. word had been previously sent to a branch of the church, several miles west of the blue, that the mob were destroying property on the east side of the river, and the sufferers there wanted help to preserve lives and property. nineteen {430} men volunteered, and started to their assistance; but discovering that fifty or sixty of the mob had gathered at said wilson's they turned back. at this time two small boys passed on their way to wilson's, who gave information to the mob, that the "mormons" were on the road west of them. between forty and fifty of the mob armed with guns, immediately started on horseback and on foot in pursuit; after riding about two or two and a half miles, they discovered them, when the said company of nineteen brethren immediately dispersed, and fled in different directions. the mob hunted them, turning their horses meantime into a corn field belonging to the saints. corn fields and houses were searched, the mob at the same time threatening women and children that they would pull down their houses and kill them if they did not tell where the men had fled. thus they were employed in hunting the men and threatening the women, when a company of thirty of the brethren from the prairie, armed with seventeen guns, made their appearance. [4] [sidenote: the battle.] the former company of nineteen had dispersed, and fled, and but one or two of them returned in time to take part in the subsequent battle. on the approach of the latter company of thirty men, some of the mob cried, "fire, _g-d-ye_, fire." two or three guns were then fired by the mob, which fire was returned by the other party without loss of time. this company is the same that is represented by the mob as having gone forth in the evening of the above incident bearing the olive branch of peace. the mob retreated immediately after the first fire, leaving some of their horses in whitmer's corn field, and two of their number, hugh l. brazeale and thomas linvill dead on the ground. thus fell hugh l. brazeale, who had been heard to say, "with ten fellows, i will wade to my knees in blood, but that i will drive the mormons from jackson county." the next morning the {431} corpse of brazeale was discovered on the battle ground with a gun by his side. several were wounded on both sides, but none mortally among the brethren except andrew barber, who expired the next day. [5] this attack of the mob was made about sunset, monday, november the 4th; and the same night, runners were dispatched in every direction under pretense of calling out the militia; spreading every rumor calculated to alarm and excite the uninformed as they went; such as that the "mormons" had taken independence, and that the indians had surrounded it, the "mormons" and indians being colleagued together. [sidenote: gilbert _et al_ on trial.] the same evening, november 4th--not being satisfied with breaking open the store of gilbert & whitney, and demolishing a part of the dwelling house of said gilbert the friday night previous--the mob permitted the said mccarty, who was detected on friday night as one of the breakers of the store doors, to take out a warrant, and arrest the said gilbert and others of the church, for a pretended assault, and false imprisonment of said mccarty. late in the evening, while the court was proceeding with their trial in the court house, a gentleman unconnected with the court, as {432} was believed, perceiving the prisoners to be without counsel and in imminent danger, advised brother gilbert and his brethren, to go to jail as the only alternative to save life; for the north door of the court house was already barred, and an infuriated mob thronged the house, with a determination to beat and kill; but through the interposition of this gentleman (samuel c. owens, clerk of the county court, so it was afterwards learned), said gilbert and four of his brethren were committed to the county jail of jackson county, the dungeon of which must have been a palace compared with a court room where dignity and mercy were strangers, and naught but the wrath of man as manifested in horrid threats shocked the ears of the prisoners. [sidenote: assault on the prisoners.] the same night, the prisoners, gilbert, morley, and corrill, were liberated from the jail, that they might have an interview with their brethren, and try to negotiate some measures for peace; and on their return to jail about 2 o'clock, tuesday morning, in the custody of the deputy sheriff, an armed force of six or seven men stood near the jail and hailed them. they were answered by the sheriff, who gave his name and the names of the prisoners, crying, "_don't fire, don't fire, the prisoners are in my charge_." they, however, fired one or two guns, when morley and corrill retreated; but gilbert stood, firmly held by the sheriff, while several guns were presented at him. two, more desperate than the rest, attempted to shoot, but one of their guns flashed, and the other missed fire. gilbert was then knocked down by thomas wilson, who was a grocer living at independence. about this time a few of the inhabitants of the town arrived, and gilbert again entered the jail, from which he, with three of his brethren, were liberated about sunrise, without further prosecution of the trial. william e. m'lellin was one of the prisoners. [sidenote: incidents of the 5th of november.] on the morning of the 5th of november, independence began to be crowded with individuals from different {433} parts of the county armed with guns and other weapons; and report said the militia had been called out under the sanction or at the instigation of lieutenant governor boggs; and that one colonel pitcher had the command. among this militia (so-called) were included the most conspicuous characters of the mob; and it may truly be said that the appearance of the ranks of this body was well calculated to excite suspicion of their horrible designs. [sidenote: one hundred volunteers.] very early on the same morning, several branches of the church received intelligence that a number of their brethren were in prison, and the determination of the mob was to kill them; and that the branch of the church near the town of independence was in imminent danger, as the main body of the mob was gathered at that place. in this critical situation, about one hundred of the saints, from different branches, volunteered for the protection of their brethren near independence, [6] and proceeded on the road towards independence, and halted about one mile west of the town, where they awaited further information concerning the movements of the mob. they soon learned that the prisoners were not massacred, and that the mob had not fallen upon the branch of the church near independence, as had been reported. they were also informed, that the militia had been called out for their protection; but in this they placed little confidence, for the body congregated had every appearance of a mob; and subsequent events fully verified their suspicions. [sidenote: the demands of the mob-militia.] on application to colonel pitcher, it was found that there was no alternative, but for the church to leave the county forthwith, and deliver into his hands certain men to be tried for murder, said to have been committed by them in the {434} battle, as he called it, of the previous evening. the arms of the saints were also demanded by colonel pitcher. among the committee appointed to receive the arms of the brethren were several of the most unrelenting of the old july mob committee, who had directed in the demolishing of the printing office, and the personal injuries inflicted on brethren that day, viz., henry chiles, abner staples, and lewis franklin, who had not ceased to pursue the saints, from the first to the last, with feelings the most hostile. these unexpected requisitions of the colonel, made him appear like one standing at the head of both civil and military law, stretching his authority beyond the constitutional limits that regulate both civil and military power in our republic. rather than to have submitted to these unreasonable requirements, the saints would have cheerfully shed their blood in defense of their rights, the liberties of their country and of their wives and children; but the fear of violating law, in resisting this pretended militia, and the flattering assurance of protection and honorable usage promised by lieutenant governor boggs, in whom, up to this time, they had reposed confidence, induced the saints to submit, believing that he did not tolerate so gross a violation of all law, as had been practiced in jackson county. [7] but as so glaringly exposed in the sequel, it was the design and craft of this man to rob an innocent people of their arms by stratagem, and leave more than one thousand defenseless men, women and {435} children to be driven from their homes among strangers in a strange land to seek shelter from the stormy blast of winter. all earth and hell cannot deny that a baser knave, a greater traitor, and a more wholesale butcher, or murderer of mankind ever went untried, unpunished, and unhung--since hanging is the popular method of execution among the gentiles in all countries professing christianity, instead of blood for blood, according to the law of heaven. [8] the conduct of colonels lucas and pitcher, had long proven them to be open and avowed enemies of the saints. both of these men had their names attached to the mob circular, as early as the july previous, the object of which was to drive the saints from jackson county. but with assurances from the lieutenant governor and others that the object was to disarm the combatants on both sides, and that peace would be the result, the brethren surrendered their arms to the number of fifty or upwards. [9] the men present, who were accused of being in the battle the evening before, also gave themselves up for trial; but after detaining them one day and a night on a pretended trial for murder, in which time they were threatened {436} and brick-batted, colonel pitcher, after receiving a watch of one of the prisoners to satisfy "costs of court," took them into a corn field, and said to them, "_clear_!" [meaning, of course, clear out, leave.] [sidenote: savagery of the mob.] after the saints had surrendered their arms, which had been used only in self-defense, the tribes of indians in time of war let loose upon women and children, could not have appeared more hideous and terrific, than did the companies of ruffians who went in various directions, well armed, on foot and on horseback, bursting into houses without fear, knowing the arms were secured; frightening distracted women with what they would do to their husbands if they could catch them; warning women and children to flee immediately, or they would tear their houses down over their heads, and massacre them before night. at the head of these companies appeared the _reverend isaac mccoy_, with a gun upon his shoulder, ordering the saints to leave the county forthwith, and surrender what arms they had. other pretended preachers of the gospel took a conspicuous part in the persecution, calling the "mormons" the "common enemy of mankind," and exulting in their afflictions. [sidenote: events of 5th and 6th of november.] on tuesday and wednesday nights, the 5th and 6th of november, women and children fled in every direction before the merciless mob. one party of about one hundred and fifty women and children fled to the prairie, where they wandered for several days with only about six men to protect them. other parties fled to the missouri river, and took lodging for the night where they could find it. one mr. barnet opened his house for a night's shelter to a wandering company of distressed women and children, who were fleeing to the river. during this dispersion of the women and children, parties of the mob were hunting the men, firing upon some, tying up and whipping others, and pursuing others with horses for several miles. {437} [sidenote: scenes on the banks of the missouri.] thursday, november 7th, the shores of the missouri river began to be lined on both sides of the ferry, with men, women and children; goods, wagons, boxes, chests, and provisions; while the ferrymen were busily employed in crossing them over. when night again closed upon the saints, the wilderness had much the appearance of a camp meeting. hundreds of people were seen in every direction; some in tents, and some in the open air, around their fires, while the rain descended in torrents. husbands were inquiring for their wives, and women for their husbands; parents for children, and children for parents. some had the good fortune to escape with their families, household goods, and some provisions; while others knew not the fate of their friends, and had lost all their effects. the scene was indescribable, and would have melted the hearts of any people upon earth, except the blind oppressor, and the prejudiced and ignorant bigot. next day the company increased, and they were chiefly engaged in felling small cottonwood trees, and erecting them into temporary cabins, so that when night came on, they had the appearance of a village of wigwams, and the night being clear, the occupants began to enjoy some degree of comfort. [sidenote: lieutenant governor boggs.] lieutenant governor boggs has been represented as merely a curious and disinterested observer of these events; [10] yet he was evidently the head and front of the mob; for as may easily be seen by what follows, no important move was made without his sanction. he certainly was the secret mover in the affairs of the 20th and 23rd of july; and, as will appear in the sequel, by his authority the mob was converted into militia, to effect by stratagem what he knew, as well as his hellish host, could not be done by legal force. as lieutenant governor, he had only to wink, and the mob went from maltreatment to murder. the {438} horrible calculations of this second nero were often developed in a way that could not be mistaken. early on the morning of the 5th, say at 1 o'clock a. m., he came to phelps, gilbert, and partridge, and told them to flee for their lives. now, unless he had given the order to murder no one would have attempted it, after the church had agreed to go away. his conscience, however, seemed to vacillate at its moorings, and led him to give the secret alarm to these men. [11] [sidenote: in exile.] the saints who fled from jackson county, took refuge in the neighboring counties, chiefly in clay county, the inhabitants of which received them with some degree of kindness. those who fled to the county of van buren were again driven, and compelled to flee, and these who fled to lafayette county, were soon expelled, or the most of them, and had to move wherever they could find protection. [12] {439} [sidenote: the "stars" fall.] _november 13_.--about 4 o'clock a. m. i was awakened by brother davis knocking at my door, and calling on me to arise and behold the signs in the heavens. i arose, and to my great joy, beheld the stars fall from heaven like a shower of hailstones; a literal fulfilment of the word of god, as recorded in the holy scriptures, and a sure sign that the coming of christ is close at hand. in the midst of this shower of fire, i was led to exclaim, "how marvelous are thy works, o lord! i thank thee for thy mercy unto thy servant; save me in thy kingdom for christ's sake." amen. the appearance of these signs varied in different sections of the country: in zion, all heaven seemed enwrapped in splendid fireworks, as if every star in the broad expanse had been suddenly hurled from its course, and sent lawless through the wilds of ether. some at times appeared like bright shooting meteors, with long trains of light following in their course, and in numbers resembled large drops of rain in sunshine. these seemed to vanish when they fell behind the trees, or came near the ground. some of the long trains of light following the meteoric stars, were visible for some seconds; these streaks would curl and twist up like serpents writhing. the appearance was beautiful, grand, and sublime beyond description; {440} and it seemed as if the artillery and fireworks of eternity were set in motion to enchant and entertain the saints, and terrify and awe the sinners of the earth. beautiful and terrific as was the scenery, it will not fully compare with the time when the sun shall become black like sack-cloth of hair, the moon like blood, and the stars fall to the earth--rev. vi: 13. [13] footnotes 1. it was evening. i was out in the act of posting guards a short distance from the dwellings, when two men assailed us, armed with guns and pistols; and supposing it against our principles to make any defense, they attacked the guards. i was without arms, but stepped forward to interfere between them, when one of them drew his gun backwards, and, with both hands struck the barrel of it across the top of my head. i staggered back, but did not fall; the blood came streaming down my face, and i was for an instant stunned by the blow; but, recovering myself, i called help from the house and disarmed them, and put them under guard till morning. their arms were then restored, and they let go in peace. the taking of these two men proved a preventive against an attack that night. they were the advance of a party of men who were about to come upon the settlement, but were disconcerted by this means. (autobiography of p. p. pratt, p. 103.) 2. "mccarty was arrested and taken before squire weston," says lyman wight, in an affidavit upon the subject, "and although seven persons testified against him, he was acquitted without delay. the next day the witnesses were taken before the same man (squire weston) for false imprisonment, and by the testimony of this one burglar were found guilty and committed to jail." in relation to this matter, john corrill tersely remarked, "although we could not obtain a warrant against him for breaking open the store, yet he had gotten one for us for catching him at it." 3. the other two members were parley p. pratt and "mr. marsh," supposed to be thomas b. marsh. they called upon judge ryland at lexington and made oath concerning the outrages committed against them and the saints in jackson county, but the judge refused to issue any process against the mob, and advised that the saints fight and kill the mob whenever the latter came upon them.--pratt's persecutions, page 37. 4. this company of brethren was led by david whitmer. (see john whitmer's "history of the church", chapter 10.) 5. andrew barber, who fell on this occasion was the first direct martyr to the cause. among those wounded was philo dibble of ohio. he was wounded in the abdomen at the first fire of the mob. newel knight in his journal, (scraps of biography, page 81,) says that he was examined by a surgeon of great experience who had served in the mohawk war, and he said he never knew a man to live who was wounded in such a manner. knight also gives the following account of his visit to the wounded man, and the manner in which he was healed by the power of god: "the next day (november 5th), i went to see brother dibble, and found the house where he lay surrounded by the mob. i managed to get in, and went to the bed; two men came and seated themselves at the door; as i looked upon brother dibble lying there in extreme agony, i drew the bed curtains with one hand and laid the other on his head, praying secretly to our heavenly father in his behalf. i then left, as i did not want to put myself into the power of the mob; and the next day business took me some ten miles from the place, where i met brother dibble making his escape from the county. he told me that as soon as i placed my hand upon his head, the pain and soreness seemed gradually to move as before a power driving it, until in a few minutes it left his body. he then discharged about a gallon of putrid matter, and the balls and pieces of cloth which had passed into his body." 6. this company of volunteers was led by lyman wight, a bold and courageous man, (wight's affidavit before municipal court of nauvoo.--_millennial star_, vol. xxi, page 506). 7. another circumstance which embarrassed the saints not a little in their movements against the mob was the fact that they were divided as to what action it would be proper for them to take in the premises. parley p. pratt in his "persecutions of the saints," page 31, says that the saints, "having passed through the most aggravating insults and injuries without making the least resistance, a general inquiry prevailed at that time throughout the church as to the propriety of self-defense. some claimed the right of defending themselves and their families from destruction, while others doubted the propriety of self-defense." under these conditions it can be readily understood that the defense of the saints was not so effective against their enemies as it might have been had they been perfectly agreed as to the extent to which they would be justified in defending themselves and their families against the violence of the mob. 8. "whoso sheddeth man's blood, by man shall his blood be shed." gen. ix: 6. newel knight, in his journal, "scraps of biography," page 85, speaks of governor boggs as follows: "although governor boggs did not come out and show himself openly in his true colors, we have sufficient evidence that he sustained all the moves of the mob and even directed them. he it was who put in motion the movements of july [20th and 23rd], and continued his exertions until he had accomplished all his hellish designs." 9. lyman wight in an affidavit before the municipal court of nauvoo, in 1843, said of this incident of disarming the saints: "i here agreed, that the church would give up their arms provided the said colonel pitcher would take the arms from the mob. to this the colonel cheerfully agreed, and pledged his honor with that of lieutenant governor boggs, owens and others. this treaty entered into, we returned home resting secured on their honor, that we should not be further molested; but this solemn contract was violated in every sense of the word. the arms of the mob were never taken away, and the majority of the militia, to my certain knowledge, were engaged the next day with the mob, colonel pitcher and boggs not excepted, going from house to house in gangs of from sixty to seventy in number, threatening the lives of women and children if they did not leave forthwith."--(_millennial star_, xxi:506.) wight's statement is also supported by john corrill. "brief history of the church of christ," page 20, (1839.) 10. see "history of the mormons," samuel m. smucker, pp. 89, 90. 11. elders w. w. phelps, a. s. gilbert, and william e. m'lellin (the last named had also been imprisoned with the others), after their escape through the warning of boggs, went into clay county and made an affidavit embodying substantially the foregoing narrative concerning events which had occurred in jackson county from the 31st of october, and forwarded the same to governor dunklin by express. 12. of the extent of the injuries inflicted upon the saints in this jackson county persecution i would add that according to a statement made in a petition to congress for redress of their jackson county grievances, it is represented that "the houses of the mormons in the county of jackson, amounting to about two hundred, were burned down or otherwise destroyed by the mob, as well as much of their crops, furniture, and stock. the damage done to the property of the mormons by the mob in the county of jackson, as above related, as near as they can ascertain, would amount to the sum of $175,000.00. the number of mormons thus driven from the county of jackson amounted to about twelve hundred souls."--(_millennial star_, vol. 17, page 435.) according to a statement made in an affidavit before the municipal court of nauvoo, parley p. pratt also states that the number driven from the county was twelve hundred, and that two hundred and three houses were destroyed. lyman wight, in an affidavit before the same body also says of the mob, that "they burned two hundred and three houses and one grist mill, these being the only residences of the saints in jackson county." of the spirit of cruelty with which the mob prosecuted their determination to expel the saints from jackson county, the following instances are given in addition to what is said in the prophet's narrative. lyman wight, in the before mentioned affidavit, says: "i saw one hundred and ninety women and children driven thirty miles across the prairie in the month of november, with three decrepit men only in their company; the ground was thinly crusted with sleet, and i could easily follow on their trail by the blood that flowed from their lacerated feet on the stubble of the burnt prairie. this company not knowing the situation of the county or the extent of jackson county, built quite a number of cabins that proved to be in the border of jackson county. the mob, infuriated at this, rushed on them in the month of january, 1834, burned these scanty cabins and scattered the inhabitants to the four winds, from which cause many were taken suddenly ill and of this illness died."--(_millennial star_, vol. xxi, page 506.) another instance is thus related by newel knight in his journal, "scraps of biography", pages 84 and 85: "i must not omit to mention one act of cruelty, which, if possible, seems to surpass all others. in one of the settlements [in jackson county] were four families of very old men infirm and very poor. they seemed to think that they would not be molested and so remained behind, but no sooner did the mob learn of it, than they went to their houses, broke their windows and doors, and hurled great stones into their rooms, endangering their lives: thus were these poor old men, and their families, driven before the ruthless mob in midwinter. these men had served in the revolutionary war--and brother jones had been one of general washington's body guard--but this availed them nothing, for they were of the hated people. thus were all the saints compelled to flee into clay county, where the sympathies of the people were extended toward them." 13. speaking of this event as it appeared to the exiled saints bivouacked on the missouri bottoms, eider parley p. pratt in his autobiography, (page 110) says: "about 2 o'clock the next morning [november 13th], we were called up by the cry of signs in the heavens. we arose, and to our great astonishment all the firmament seemed envolved in splendid fireworks, as if every star in the broad expanse had been hurled from its course, and sent lawless through the wilds of ether. thousands of bright meteors were shooting through space in every direction, with long trains of light following in their course. this lasted for several hours, and was only closed by the dawn of the rising sun. every heart was filled with joy at this majestic display of signs and wonders, showing the near approach of the coming of the son of god." stephens in his history of the united states (page 455), thus speaks of the same event: "during the fall of 1833 occurred a natural phenomenon of a most wonderful character. this was on the night of the 13th of november. it was what is known as the 'meteoric shower,' or the 'falling of the stars.' it was witnessed with amazement and astonishment throughout the entire limits of the united states." {441} chapter xxxii. remembrance of canada saints--correspondence and petition relative to missouri affairs. [sidenote: letter to moses c. nickerson.] _november 19_.--i wrote as follows, from kirtland, to moses c. nickerson, mount pleasant, upper canada: _brother moses_:--we arrived at this place on the fourth ultimo, after a fatiguing journey, during which we were blessed with usual health. we parted with father and mother nickerson at buffalo, in good health, and they expressed a degree of satisfaction for the prosperity and blessings of their journey. since our arrival here, brother sidney has been afflicted with sore eyes, which is probably the reason why you have not previously heard from us, as he was calculating to write you immediately. but though i expect he will undoubtedly write you soon, as his eyes are evidently better, yet, lest you should be impatient to learn something concerning us, i have thought that perhaps a few lines from me, though there may be a lack of fluency according to the _literati_ of the age, might be received with a degree of satisfaction on your part, at least, when you call to mind the near relation with which we are united by the everlasting ties of the gospel of our lord jesus christ. we found our families and the church in this place well, generally. nothing of consequence happened while we were absent, except the death of one of our brethren--david johnson--a young man of great worth as a private citizen among us, the loss of whom we justly mourn. we were favored with frequent intelligence from different sections of our country, respecting the progress of the gospel, and our prayers are daily to our father, that it may greatly spread, even till all nations shall hear the glorious news and come to a knowledge of the truth. we have received letters from our brethren in missouri of late, but we cannot tell, from their contents, the probable extent to which those persons who are desirous to expel them from that country will carry their unlawful and unrighteous purposes. our brethren have applied to the executive of the state, who has promised them all the {442} assistance that the civil law can give; and in all probability a suit has been commenced ere this. we are informed, however, that those persons are very violent, and threaten immediate extermination upon all those who profess our doctrine. how far they will be suffered to execute their threats, we know not, but we trust in the lord, and leave the event with him to govern in his own wise providence. i shall expect a communication from you on receipt of this, and hope you will give me information concerning the brethren, their health, faith, etc., also inform me concerning our friends with whom we formed acquaintance. you are aware, no doubt, dear brother, that anxieties inexpressible crowd themselves continually upon my mind for the saints, when i consider the many temptations to which we are subject, from the cunning and flattery of the great adversary of our souls: and i can truly say, with much fervency have i called upon the lord for our brethren in canada. and when i call to mind with what readiness they received the word of truth by the ministry of brother sidney and myself, i am truly under great obligations to humble myself before him. when i contemplate the rapidity with which the great and glorious day of the coming of the son of man advances, when he shall come to receive his saints unto himself, where they shall dwell in his presence, and be crowned with glory and immortality; when i consider that soon the heavens are to be shaken, and the earth tremble and reel to and fro; and that the heavens are to be unfolded as a scroll when it is rolled up; and that every mountain and island are to flee away, i cry out in my heart, what manner of persons ought we to be in all holy conversation and godliness! you remember the testimony which i bore in the name of the lord jesus, concerning the great work which he has brought forth in the last days. you know my manner of communication, how that in weakness and simplicity, i declared to you what the lord had brought forth by the ministering of his holy angels to me for this generation. i pray that the lord may enable you to treasure these things in your mind, for i know that his spirit will bear testimony to all who seek diligently after knowledge from him. i hope you will search the scriptures to see whether these things are not also consistent with those things which the ancient prophets and apostles have written. i remember brother freeman and wife, ransom also, and sister lydia, and little charles, with all the brethren and sisters. i entreat for an interest in all your prayers before the throne of mercy, in the name of jesus. i hope the lord will grant that i may see you all {443} again, and above all that we may overcome, and sit down together in the kingdom of our father. your brother, etc., joseph smith. [sidenote; the prophet's reflections.] nothing of note occurred from the falling of the stars on the 13th, to this date, november 19th, when my heart is somewhat sorrowful, but i feel to trust in the lord, the god of jacob. i have learned in my travels that man is treacherous and selfish, but few excepted. [sidenote: sidney rigdon.] brother sidney is a man whom i love, but he is not capable of that pure and steadfast love for those who are his benefactors that should characterize a president of the church of christ. this, with some other little things, such as selfishness and independence of mind, which too often manifested destroy the confidence of those who would lay down their lives for him--these are his faults. but notwithstanding these things, he is a very great and good man; a man of great power of words, and can gain the friendship of his hearers very quickly. he is a man whom god will uphold, if he will continue faithful to his calling. o god, grant that he may, for the lord's sake. amen. [sidenote: a prophecy.] and again, blessed be brother sidney: notwithstanding he shall be high and lifted up, yet he shall bow down under the yoke like unto an ass that croucheth beneath his burthen, that learneth his master's will by the stroke of the rod; thus saith the lord: yet, the lord will have mercy on him, and he shall bring forth much fruit, even as the vine of the choice grape, when her clusters are ripe, before the time of the gleaning of the vintage; and the lord shall make his heart merry as with sweet wine, because of him who putteth forth his hand, and lifteth him up out of deep mire, and pointeth him out the way, and guideth his feet when he stumbles, and humbleth him in his pride. blessed are his generations: nevertheless one shall hunt after them as a man {444} hunteth after an ass that has strayed in the wilderness, and straightway findeth him and bringeth him into the fold. thus shall the lord watch over his generation, that they may be saved. even so. amen. [sidenote: the prophet's maxims.] the man who willeth to do well, we should extol his virtues, and speak not of his faults behind his back. a man who wilfully turneth away from his friend without a cause, is not easily forgiven. the kindness of a man should never be forgotten. that person who never forsaketh his trust, should ever have the highest place of regard in our hearts, and our love should never fail, but increase more and more, and this is my disposition and these my sentiments. [sidenote: frederick g. williams.] brother frederick g. williams is one of those men in whom i place the greatest confidence and trust, for i have found him ever full of love and brotherly kindness. he is not a man of many words, but is ever winning, because of his constant mind. he shall ever have place in my heart, and is ever entitled to my confidence. he is perfectly honest and upright, and seeks with all his heart to magnify his presidency in the church of christ, but fails in many instances, in consequence of a want of confidence in himself. god grant that he may overcome all evil. blessed be brother frederick, for he shall never want a friend, and his generation after him shall flourish. the lord hath appointed him an inheritance upon the land of zion: yea, and his head shall blossom, and he shall be as an olive branch that is bowed down with fruit. even so. amen. [sidenote: attorney-general's letter to the exiles' counsel.] the following is a copy of a letter from the attorney-general of missouri to the counsel employed by the church to prosecute the mob in jackson county: city of jefferson, november 21, 1833. _messrs. doniphan and atchison_: gentlemen: from conversation i have had with the governor, i {445} believe i am warranted in saying to you, and through you to the mormons, that if they desire to be replaced in possession of their property, that is, their houses in jackson county, an adequate force will be sent forthwith to effect that object. perhaps a direct application had better be made to him for that purpose, if they wish thus to be re-possessed. the militia have been ordered to hold themselves in readiness. if the mormons will organize themselves into regular companies, or a regular company of militia, either volunteers or otherwise, they will, i have no doubt, be supplied with public arms. this must be upon application therefor. a volunteer company must be accepted by the colonel, and that is a matter in _his_ discretion. perhaps the best way would be to organize and elect officers as is done in ordinary cases--_not_ volunteers; you could give them the necessary directions on these points. if the colonel should refuse to order an election of company officers, after they have reported themselves to him for that purpose, he would, i presume, be court-martialed, on representation to the governor of the facts. as only a certain quantity of public arms can be distributed in each county, those who first apply will be most likely to receive them. the less, therefore, that is said upon the subject the better. i am, with great respect, your obedient servant, (signed) r. w. wells. [sidenote: judge ryland's letter to amos reese.] again, judge ryland wrote amos reese, esq., circuit attorney, also of counsel for the exiled saints, as follows: new lexington, november 24, 1833. _dear sir_:--i have been requested by the governor, to inform him about the outrageous acts of unparalleled violence that have lately happened in jackson county, and have also been requested to examine into these outrages, and take steps to punish the guilty and screen the innocent. i cannot proceed unless some person shall be willing to make the proper information before me. i now request you to inform me whether the "mormons" are willing to take legal steps against the citizens of jackson county; whether they wish to return there or not; and let me know all the matters connected with this unhappy affair. it will be necessary for you to see the persons injured, and be informed of their desires and intentions. the military force will repair to jackson county, to aid the execution of any order i make on this subject. be particular in your information to me. i am willing to go any time to {446} jackson county, for the purpose of holding a court of inquiry, and binding over to keep the peace such persons as i shall think ought to be restrained. it is a disgrace to the state for such acts to happen within its limits, and the disgrace will attach to our official characters, if we neglect to take proper means to insure the punishment due such offenders. i wish to know whether joshua lewis and hyrum page handed the writ to the sheriff of jackson county, that i made and issued on their affidavit, against some of the ringleaders of the mob in jackson county, dated the sixth of this month. i will know why he refused to execute the writ, if it ever came to his hands. inquire into this subject and let me know. i should be glad to see you, and agree upon what course to take. after you have sufficiently informed yourself, come down and see me. as you live near the scene of these outrages, you are better able to receive all information necessary, and prepare for future action, than i am. write me as soon as you are properly informed, and state when you can come down and see me on this business. keep copies of all the letters you write on this subject. your friend, (signed) john f. ryland. _november 22_.--my brother don carlos came to live with me and learn the art of printing. [sidenote: hyde and gould return to kirtland.] elders orson hyde and john gould returned from missouri to kirtland on the 25th, and brought the melancholy intelligence of the mob in jackson county persecuting the brethren. elder a. s. gilbert wrote the governor of missouri as follows: (_confidential_.) liberty, clay county, november 29, 1833. dear sir:--yesterday i saw mr. doniphan, an attorney of this place, who informed me that he saw the attorney-general, mr. wells, in saline county, last saturday week, and that mr. wells had acquainted him with your intention of ordering a court of inquiry to be held in jackson county, in relation to the late riotous proceedings in that county. mr. doniphan is of opinion, from the conversation he had with mr. wells, that said order will be suspended till a communication is received from our people, or their counsel. this is therefore to acquaint your excellency, that most of the heads of our church had an {447} interview yesterday on the subject of an _immediate_ court of inquiry, to be held in jackson county; and by their request to me, i hasten to lay before your excellency serious difficulties attending our people on an _immediate_ court of inquiry being called. our church is at this time scattered in every direction: some in the new county of van buren; a part in this county; and a part in lafayette, and ray. some of our principal witnesses would be women and children, and while the rage of the mob continues, it would be impossible to gather them in safety at independence. that your excellency may know of the unabating fury with which the last remnant of our people remaining in that county are pursued at this time, i here state that a few families, perhaps fifteen or twenty, who settled themselves more than two years ago on the prairie, about fifteen miles from the county seat of jackson county, had hoped from the obscurity of their location that they might escape the vengeance of the enemy through the winter; consequently they remained on their plantations, receiving occasionally, a few individual threats, till last sunday, when a mob made their appearance among them; some with pistols cocked, and presented to their breasts, commanded them to leave the county in three days, or they would tear their houses down over their heads, etc., etc. two expresses arrived here from said neighborhood last monday morning, for advice, and counsel advised their speedy removal for the preservation of life and their personal effects. i suppose these families will be out of the county of jackson this week. in this distressed situation, in behalf of my brethren, i pray your excellency to await a further communication, which will soon follow this, setting forth among other things the importance of our people being restored to their possessions, that they may have an equal chance with their enemies in producing important testimony before the court, which the enemy are now determined to deprive them of. i trust that your excellency will perceive the agitation and consternation that must necessarily prevail among most of our people at this day, from the unparalleled usage they have received, and many of them wandering at this time destitute of shelter. an _immediate_ court of inquiry called while our people are thus situated, would give our enemies a decided advantage in point of testimony, while they are in possession of their _own_ homes, and _ours_ also; with no enemy in the county to molest or make them afraid. very respectfully, your obedient servant, a. s. gilbert. _to his excellency daniel dunklin, jefferson city, mo_. i have seen and read the above letter, and on reflection, i concur {448} entirely in the opinion therein expressed. i also think that at the next regular term of the court, an examination of the criminal matter cannot be gone into, without a guard for the court and witnesses. (signed) amos reese. [sidenote: remnants scattered.] those who were threatened by the mob on sunday, the 24th, fled into clay county, and encamped on the banks of the missouri river. a number of the families went into van buren county: their whole number of men, women, and children, being upwards of one hundred and fifty. [sidenote: new church press.] about the 1st of december, elder cowdery and bishop whitney arrived at kirtland with a new press and type, and on the 4th commenced distributing the type. _december 5_.--i wrote to bishop partridge, liberty, clay county, missouri, as follows: kirtland, december 5, 1833. _dear brethren_:--we have just received a letter from brother phelps, dated 6th and 7th november, at liberty, which gives us the painful intelligence of the rage of the enemy, and your present unsettled situation. but i must inform you that there is a great dubiety resting upon our minds, with regard to the true state of affairs of zion; for there seems to be some difference in the statements of elder phelps' letter, and that of elder hyde's communication to the editors of the _missouri republican_. [1] elder hyde states that "on monday, the 4th, the mob collected in independence, to the number of two or three hundred, well armed; that a part of their number went above blue, to drive away our people, and destroy our property; but they were met by a party of our people, who, being prepared, poured a deadly fire upon them; two of their number fell dead on the ground, and a number were mortally wounded, among the former was brazeale. "tuesday morning there were a number of the mob missing, and could not be accounted for; and while we were at liberty landing, on wednesday, a messenger rode up, saying that he had just come from {449} the seat of war, and that the night before, another battle was fought, in which mr. hicks fell, having three balls and some buck-shot through his body, and about twenty more shared a similar fate; and also, that one or two of our men were killed, and as many wounded; and he (hyde) heard the cannonading distinctly; and also, stated that the man who broke open the store, took gilbert, phelps, and one more, for false imprisonment, and put them in prison, and as near as he could learn, never to let them escape alive." this statement of elder hyde is somewhat different from that of elder phelps, who states that "on friday night the brethren had mustered about forty or fifty men, armed, and marched into the village, took one prisoner and fired one gun (through mistake); and on saturday the mob fell upon our brethren above blue, and one of manship's sons was mortally wounded. on monday a regular action was fought near christian whitmer's, under the command of elder david whitmer. we had four wounded; they had five wounded and two killed, viz.: linvill and brazeale. from friday till tuesday, our brethren were under arms, when one hundred and fifty of them came forth, like moroni, to battle. on tuesday morning the mob had collected to the number of three hundred, and before any blood was shed, we agreed to go away immediately, and the enemy took our guns." elder phelps also states that "since the above was written (viz.: on the 6th), another horrid scene has transpired: after our people surrendered their arms, a party of the mob went above blue, and began to whip, and even murder; and the brethren have been driven into the woods, and are fleeing to the ferry; and also the mob have hired the ferrymen to carry them across the river (but they made the brethren pay the ferryage); and it was reported that the mob had killed two more of the brethren." it appears, brethren, that the above statements were made mostly from reports, and there is no certainty of their being correct; therefore, it is difficult for us to advise, and we can only say, that the destinies of all people are in the hands of a just god, and he will do no injustice to any one; and this one thing is sure, that they who will live godly in christ jesus, shall suffer persecution; and before their robes are made white in the blood of the lamb, it is to be expected, according to john the revelator, they will pass through great tribulation. i wish, when you receive this letter, that you would collect every particular, concerning the mob, from the beginning, and send us a correct statement of facts, as they occurred from time to time, that we may be enabled to give the public correct information on the subject, and inform us also of the situation of the brethren, with respect to their means of sustenance. {450} i would inform you, that it is not the will of the lord for you to sell your lands in zion, if means can possibly be procured for your sustenance without. every exertion should be made to maintain the cause you have espoused, and to contribute to the necessities of one another, as much as possible, in this your great calamity, and remember not to murmur at the dealings of god with his creatures. you are not as yet brought into as trying circumstances as were the ancient prophets and apostles. call to mind a daniel, the three hebrew children, jeremiah, paul, stephen, and many others, too numerous to mention, who were stoned, sawn asunder, tempted, slain with the sword, and wandered about in sheep skins and goat skins, being destitute, afflicted, tormented, of whom the world was not worthy. they wandered in deserts and in mountains, and hid in dens and caves of the earth; yet they all obtained a good report through faith; and amidst all their afflictions they rejoiced that they were counted worthy to receive persecutions for christ's sake. we know not what we shall be called to pass through before zion is delivered and established; therefore, we have great need to live near to god, and always to be in strict obedience to all his commandments, that we may have a conscience void of offense toward god and man. it is your privilege to use every lawful means in your power to seek redress for your grievances from your enemies, and prosecute them to the extent of the law; but it will be impossible for us to render you any temporal assistance, as our means are already exhausted, and we are deeply in debt, and know of no means whereby we shall be able to extricate ourselves. the inhabitants of this county threaten our destruction, and we know not how soon they may be permitted to follow the example of the missourians; but our trust is in god, and we are determined, his grace assisting us, to maintain the cause and hold out faithful unto the end, that we may be crowned with crowns of celestial glory, and enter into the rest that is prepared for the children of god. we are now distributing the type, and intend to commence setting today, and issue a paper the last of this week, or beginning of next. we wrote to elder phelps some time since, and also sent by elder hyde, for the list of names of subscribers to the _star_, which we have not yet received, and, until we receive it, the most of the subscribers will be deprived of the paper; and when you receive this, if you have not sent the list, i wish you to attend to it immediately, as much inconvenience will follow a delay. we expect shortly to publish a political paper, weekly, in favor of the present administration; the influential men of that party have offered a liberal patronage to us, and we hope to succeed, for thereby we can {451} show the public the purity of our intention in supporting the government under which we live. we learn by elder phelps, that the brethren have surrendered their arms to the missourians and are fleeing across the river. if that is the case, it is not meet that they should recommence hostilities with them; but if not, you should maintain the ground as long as there is a man left, as the spot of ground upon which you are located, is the place appointed of the lord for your inheritance, and it is right in the sight of god that you contend for it to the last. you will recollect that the lord has said, that zion should not be removed out of her place; therefore the land should not be sold, but be held by the saints, until the lord in his wisdom shall open a way for your return; and until that time, if you can purchase a tract of land in clay county for present emergencies, it is right you should do so, if you can do it, and not sell your land in jackson county. it is not safe for us to send you a written revelation on the subject, but what is stated above is according to wisdom. i haste to a close to give room for brother oliver, and remain yours in the bonds of the everlasting covenant, joseph smith, jun. [sidenote: dedication of the new press.] _december 6_.--being prepared to commence our labors in the printing business, i ask god in the name of jesus, to establish it for ever, and cause that his work may speedily go forth to the nations of the earth, to the accomplishing of his great work in bringing about the restoration of the house of israel. this day, also, the elders in missouri sent the following petition _to his excellency, daniel dunklin, governor of the state of missouri_: we, the undersigned leading members of the church of christ, vulgarly called "mormons," would respectfully represent to your excellency--in addition to the petition presented to you by messrs. phelps and hyde, and the affidavit of messrs. phelps, gilbert, and m'lellin, after having read also the letters of the attorney-general and district judge of this circuit to mr. reese--that whereas, our society, men, women, and children, after having been in some cases wounded, scourged, and threatened with death, have been driven by force of arms from their lands, houses, and much of their property in jackson county--most of which lands, houses, and property, have been possessed by the mob of jackson county, or others, and are now {452} unlawfully detained from the use and possession of our people; that whereas our people have been driven and scattered into the counties of clay, ray, van buren, lafayette, and others, where, in many cases, they are destitute of the common necessaries of life, even in this winter season; that whereas, the guns which were taken from our people, as set forth in the affidavit, are kept from them; therefore, in behalf of our society, which is so scattered and suffering, we, your petitioners, ask aid and assistance of your excellency, that we may be restored to our lands, and houses, property, and protected in them by the militia of the state, if legal, or by a detachment of the united states rangers, which might be located at independence, instead of at cantonment leavenworth, till peace can be restored. this could be done, probably, by conferring with the president, or perhaps with colonel dodge. also, we ask that our men may be organized into companies of jackson guards, and be furnished with arms by the state, to assist in maintaining their rights against the unhallowed power of the mob of jackson county. and then, when arrangements are made to protect us in our persons and property (which cannot be done without an armed force, nor would it be prudent to risk our lives there without guards, till we receive strength from our friends to protect ourselves), we wish a court of inquiry instituted, to investigate the whole matter of the mob against the "mormons:" and we will ever pray. w. w. phelps, john whitmer, john corrill, isaac morley, edward partridge, a. s. gilbert. the following letter accompanied the foregoing petition: liberty, december 6, 1833. _dear sir_:--your excellency will perceive by the petition, bearing date with this letter, that we intend to return to jackson county as soon as arrangements can be made to protect us after we are reinstated in our possessions. we do not wish to go till we know that our lives are not in danger from a lawless mob. your excellency will understand that at this inclement season it will require time to restore us, and troops to protect us after we are there, for the threats of the mob have not ceased. your obedient servant, w. w. phelps. _to daniel dunklin, governor of missouri_. footnotes 1. the slight discrepancies which the prophet notes between the report of elder hyde and the communications of w. w. phelps lie chiefly from the inaccuracy of the reports current at that time. it will be seen that they are not very important, but doubtless on account of the anxiety of the prophet and brethren at kirtland, seemed so at the time, and at any rate were somewhat confusing. {453} chapter xxxiii. the prophet's sympathy for the exiled saints--reasons for their expulsion from zion. _a letter from the prophet joseph smith to the exiled saints in missouri_. [1] kirtland mills, ohio, december 10, 1833. _edward partridge, w. w. phelps, john whitmer, a. s. gilbert, john corrill, isaac morley, and all the saints whom it may concern_. beloved brethren:--this morning's mail brought letters from bishop partridge, and elders corrill and phelps, all mailed at liberty, november 19th, which gave us the melancholy intelligence of your flight from the land of your inheritance, having been driven before the face of your enemies in that place. from previous letters we learned that a number of our brethren had been slain, but we could not learn from the letters referred to above, that there had been more than one killed, and that one brother barber, and that brother dibble was wounded in the bowels. we were thankful to learn that no more had been slain, and our daily prayers are that the lord will not suffer his saints, who have gone up to his land to keep his commandments, to stain his holy mountain with their blood. i cannot learn from any communication by the spirit to me, that zion has forfeited her claim to a celestial crown, notwithstanding the lord has caused her to be thus afflicted, except it may be some individuals, who have walked in disobedience, and forsaken the new covenant; all such will be made manifest by their works in due time. i have always expected that zion would suffer some affliction, from what i could learn from the commandments which have been given. but i would remind you of a certain clause in one which says, that after _much_ tribulation cometh the blessing. [2] by this, and also others, and also one received of late, i know that zion, in the due time of the lord, {454} will be redeemed; but how many will be the days of her purification, tribulation, and affliction, the lord has kept hid from my eyes; and when i inquire concerning this subject, the voice of the lord is: be still, and know that i am god! all those who suffer for my name shall reign with me, and he that layeth down his life for my sake shall find it again. now, there are two things of which i am ignorant; and the lord will not show them unto me, perhaps for a wise purpose in himself--i mean in some respects--and they are these: why god has suffered so great a calamity to come upon zion, and what the great moving cause of this great affliction is; and again, by what means he will return her back to her inheritance, with songs of everlasting joy upon her head. these two things, brethren, are in part kept back that they are not plainly shown unto me; but there are some things that are plainly manifest which have incurred the displeasure of the almighty. when i contemplate upon all things that have been manifested, i am aware that i ought not to murmur, and do not murmur, only in this, that those who are innocent are compelled to suffer for the iniquities of the guilty; and i cannot account for this, only on this wise, that the saying of the savior has not been strictly observed: "if thy right eye offend thee, pluck it out, and cast it from thee; or if thy right arm offend thee, cut it off, and cast it from thee." now the fact is, if any of the members of our body is disordered, the rest of our body will be affected with it, and then all are brought into bondage together; and yet, notwithstanding all this, it is with difficulty that i can restrain my feelings when i know that you, my brethren, with whom i have had so many happy hours--sitting, as it were, in heavenly places in christ jesus; and also, having the witness which i feel, and ever have felt, of the purity of your motives--are cast out, and are as strangers and pilgrims on the earth, exposed to hunger, cold, nakedness, peril, sword--i say when i contemplate this, it is with difficulty i can keep from complaining and murmuring against this dispensation; but i am sensible that this is not right, and may god grant that notwithstanding your great afflictions and sufferings, there may not anything separate us from love of christ. brethren, when we learn your sufferings, it awakens every sympathy of our hearts; it weighs us down; we cannot refrain from tears, yet, we are not able to realize, only in part, your sufferings: and i often hear the brethren saying, they wish they were with you, that they might bear a part of your sufferings; and i myself should have been with you, had not god prevented it in the order of his providence, that the yoke of affliction might be less grievous upon you, god having forewarned me, concerning these things, for your sake; and also, elder {455} cowdery could not lighten your afflictions by tarrying longer with you, for his presence would have so much the more enraged your enemies; therefore god hath dealt mercifully with us. o brethren, let us be thankful that it is as well with us as it is, and we are yet alive and peradventure, god hath laid up in store great good for us in this generation, and may grant that we may yet glorify his name. i feel thankful that there have no more denied the faith; i pray god in the name of jesus that you all may be kept in the faith unto the end; let your sufferings be what they may, it is better in the eyes of god that you should die, than that you should give up the land of zion, the inheritances which you have purchased with your moneys; for every man that giveth not up his inheritance, though he should die, yet, when the lord shall come, he shall stand upon it, and with job, in his flesh he shall see god. therefore, this is my counsel, that you retain your lands, even unto the uttermost, and employ every lawful means to seek redress of your enemies; and pray to god, day and night, to return you in peace and in safety to the lands of your inheritance: and when the judge fail you, appeal unto the executive; and when the executive fail you, appeal unto the president; and when the president fail you, and all laws fail you, and the humanity of the people fail you, and all things else fail you but god alone, and you continue to weary him with your importunings, as the poor woman did the unjust judge, he will not fail to execute judgment upon your enemies, and to avenge his own elect that cry unto him day and night. behold, he will not fail you! he will come with ten thousand of his saints, and all his adversaries shall be destroyed with the breath of his lips! all those who keep their inheritances, notwithstanding they should be beaten and driven, shall be likened unto the wise virgins who took oil in their lamps. but all those who are unbelieving and fearful, will be likened unto the foolish virgins, who took no oil in their lamps: and when they shall return and say unto the saints, give us of your lands--behold, there will be no room found for them. as respects giving deeds, i would advise you to give deeds as far as the brethren have legal and just claims for them, and then let every man answer to god for the disposal of them. i would suggest some ideas to elder phelps, not knowing that they will be of any real benefit, but suggest them for consideration. i would be glad if he were here, were it possible for him to come, but dare not advise, not knowing what shall befall us, as we are under very heavy and serious threatenings from a great many people in this place. but, perhaps, the people in liberty may feel willing, god having power to soften the hearts of all men, to have a press established there; and if not, in some other place; any place where it can be the most {456} convenient, and it is possible to get to it; god will be willing to have it in any place where it can be established in safety. we must be wise as serpents and harmless as doves. again, i desire that elder phelps should collect all the information, and give us a true history of the beginning and rise of zion, and her calamities. now hear the prayer of your unworthy brother in the new and everlasting covenant:--o my god! thou who hast called and chosen a few, through thy weak instrument, by commandment, and sent them to missouri, a place which thou didst call zion, and commanded thy servants to consecrate it unto thyself for a place of refuge and safety for the gathering of thy saints, to be built up a holy city unto thyself; and as thou hast said that no other place should be appointed like unto this, therefore, i ask thee in the name of jesus christ, to return thy people unto their houses and their inheritances, to enjoy the fruit of their labors; that all the waste places may be built up; that all the enemies of thy people, who will not repent and turn unto thee may be destroyed from off the face of the land; and let a house be built and established unto thy name; and let all the losses that thy people have sustained, be rewarded unto them, even more than four-fold, that the borders of zion may be enlarged forever; and let her be established no more to be thrown down; and let all thy saints, when they are scattered, as sheep, and are persecuted, flee unto zion, and be established in the midst of her; and let her be organized according to thy law; and let this prayer ever be recorded before thy face. give thy holy spirit unto my brethren, unto whom i write; send thine angels to guard them, and deliver them from all evil; and when they turn their faces toward zion, and bow down before thee and pray, may their sins never come up before thy face, neither have place in the book of thy remembrance; and may they depart from all their iniquities. provide food for them as thou doest for the ravens; provide clothing to cover their nakedness, and houses that they may dwell therein; give unto them friends in abundance, and let their names be recorded in the lamb's book of life, eternally before thy face. amen. finally, brethren, the grace of our lord jesus christ be with you all until his coming in his kingdom. amen. joseph smith, jun. [sidenote: expulsion of saints from van buren county.] _december 12_.--an express arrived at liberty, from van buren county, with information that those families, which had fled from jackson county, and located there, were about to be driven from that county, after building their houses and carting {457} their winter's store of provisions, grain, etc., forty or fifty miles. several families are already fleeing from thence. the contaminating influence of the jackson county mob, is predominant in this new county of van buren, the whole population of which is estimated at about thirty or forty families. the destruction of crops, household furniture, and clothing, is very great, and much of their stock is lost. the main body of the church is now in clay county, where the people are as kind and accommodating as could reasonably be expected. the continued threats of deaths to individuals of the church, if they make their appearance in jackson county, prevent the most of them, even at this day, from returning to that county, to secure personal property, which they were obliged to leave in their flight. [sidenote: sad condition of the saints.] the following is an extract of a letter to me, from elder phelps, dated- clay county, missouri. december 15, 1833. the condition of the scattered saints is lamentable, and affords a gloomy prospect. no regular order can be enforced, nor any usual discipline kept up; among the world, yea, the most wicked part of it, some commit one sin, and some another (i speak of the rebellious, for there are saints that are as immovable as the everlasting hills), and what can be done? we are in clay, ray, lafayette, jackson, van buren and other counties, and cannot hear from one another oftener than we do from you. i know it was right that we should be driven out of the land of zion, that the rebellious might be sent away. but, brethren, if the lord will, i should like to know what the honest in heart shall do? our clothes are worn out; we want the necessaries of life, and shall we lease, buy, or otherwise obtain land where we are, to till, that we may raise enough to eat? such is the common language of the honest, for they want to do the will of god. i am sensible that we shall not be able to live again in zion, till god or the president rules out the mob. the governor is willing to restore us, but as the constitution gives him no power to guard us when back, we are not willing to go. the mob swear if we come we shall die! if, from what has been done in zion, we, or the most of us, have got to be persecuted from city to city, {458} and from synagogue to synagogue, we want to know it; for there are those among us that would rather earn eternal life on such conditions than lose it; but we hope for better things, and shall wait patiently for the word of the lord. our people fare very well, and when they are discreet, little or no persecution is felt. the militia in the upper counties is in readiness at a moment's warning, having been ordered out by the governor, to guard a court martial and court of inquiry; but we cannot attend a court of inquiry, on account of expense, till we are restored and protected. (signed) w. w. phelps. _december 16_.--i received the following: _revelation_. [3] 1. verily i say unto you, concerning your brethren who have been afflicted, and persecuted, and cast out from the land of their inheritance, 2. i, the lord, have suffered the affliction to come upon them, wherewith they have been afflicted, in consequence of their transgressions; 3. yet i will own them, and they shall be mine in that day when i shall come to make up my jewels. 4. therefore, they must needs be chastened and tried, even as abraham, who was commanded to offer up his only son; 5. for all those who will not endure chastening but deny me, cannot be sanctified. 6. behold, i say unto you, there were jarrings, and contentions, and envyings, and strifes, and lustful and covetous desires among them; therefore by these things they polluted their inheritances. 7. they were slow to hearken unto the voice of the lord their god, therefore the lord their god is slow to hearken unto their prayers, to answer them in the day of their trouble. 8. in the day of their peace they esteemed lightly my counsel; but, in the day of their trouble, of necessity they feel after me. 9. verily i say unto you, notwithstanding their sins, my bowels are filled with compassion towards them: i will not utterly cast them off; and in the day of wrath i will remember mercy. 10. i have sworn, and the decree hath gone forth by a former commandment which i have given unto you, that i would let fall the sword of mine indignation in behalf of my people; and even as i have said, it shall come to pass. {459} 11. mine indignation is soon to be poured out without measure upon all nations, and this will i do when the cup of their iniquity is full. 12. and in that day all who are found upon the watch tower, or in other words, all mine israel, shall be saved. 13. and they that have been scattered shall be gathered; 14. and all they who have mourned shall be comforted; 15. and all they who have given their lives for my name shall be crowned. 16. therefore let your hearts be comforted concerning zion; for all flesh is in mine hands; be still and know that i am god. 17. zion shall not be moved out of her place, notwithstanding her children are scattered; 18. they that remain, and are pure in heart, shall return, and come to their inheritances, they and their children, with songs of everlasting joy, to build up the waste places of zion; 19. and all these things that the prophets might be fulfilled. 20. and, behold, there is none other place appointed than that which i have appointed; neither shall there be any other place appointed than that which i have appointed, for the work of the gathering of my saints, 21. until the day cometh when there is found no more room for them; and then i have other places which i will appoint unto them, and they shall be called stakes, for the curtains or the strength of zion. 22. behold, it is my will, that all they who call on my name, and worship me according to mine everlasting gospel, should gather together and stand in holy places, 23. and prepare for the revelation which is to come, when the veil of the covering of my temple, in my tabernacle, which hideth the earth, shall be taken off, and all flesh shall see me together. 24. and every corruptible thing, both of man, or of the beasts of the field, or of the fowls of the heavens, or of the fish of the sea, that dwells upon all the face of the earth, shall be consumed; 25. and also that of element shall melt with fervent heat; and all things shall become new, that my knowledge and glory may dwell upon all the earth. 26. and in that day the enmity of man, and the enmity of beasts, yea, the enmity of all flesh, shall cease from before my face. 27. and in that day whatsoever any man shall ask, it shall be given unto him. 28. and in that day satan shall not have power to tempt any man. 29. and there shall be no sorrow because there is no death. 30. in that day an infant shall not die until he is old, and his life shall be as the age of a tree. {460} 31. and when he dies he shall not sleep (that is to say in the earth), but shall be changed in the twinkling of an eye, and shall be caught up, and his rest shall be glorious: 32. yea, verily i say unto you, in that day when the lord shall come, he shall reveal all things- 33. things which have passed, and hidden things which no man knew--things of the earth, by which it was made, and the purpose and the end thereof- 34. things most precious--things that are above, and things that are beneath--things that are in the earth, and upon the earth, and in heaven. 35. and all they who suffer persecution for my name, and endure in faith, though they are called to lay down their lives for my sake, yet shall they partake of all this glory. 36. wherefore, fear not even unto death; for in this world your joy is not full, but in me your joy is full. 37. therefore, care not for the body, neither the life of the body; but care for the soul, and for the life of the soul; 38. and seek the face of the lord always, that in patience ye may possess your souls, and ye shall have eternal life. 39. when men are called unto mine everlasting gospel, and covenant with an everlasting covenant, they are accounted as the salt of the earth, and the savor of men; 40. they are called to be the savor of men. therefore, if that salt of the earth lose its savor, behold, it is thenceforth good for nothing, only to be cast out, and trodden under the feet of men. 41. behold, here is wisdom concerning the children of zion, even many, but not all; they were found transgressors, therefore they must needs be chastened. 42. he that exalteth himself shall be abased, and he that abaseth himself shall be exalted. 43. and now, i will show unto you a parable, that you may know my will concerning the redemption of zion. 44. a certain nobleman had a spot of land, very choice; and he said unto his servants, go ye unto my vineyard, even upon this very choice piece of land, and plant twelve olive trees, 45. and set watchmen round about them, and build a tower, that one may overlook the land round about, to be a watchman upon the tower, that mine olive trees may not be broken down, when the enemy shall come to spoil and take unto themselves the fruit of my vineyard. 46. now, the servants of the nobleman went and did as their lord commanded them; and planted the olive trees, and built a hedge round about, and set watchmen, and began to build a tower. {461} 47. and while they were yet laying the foundation thereof, they began to say among themselves, and what need hath my lord of this tower? 48. and consulted for a long time, saying among themselves, what need hath my lord of this tower, seeing this is a time of peace? 49. might not this money be given to the exchanges? for there is no need of these things! 50. and while they were at variance one with another they became very slothful, and they hearkened not unto the commandments of their lord, 51. and the enemy came by night, and broke down the hedge, and the servants of the nobleman arose and were affrighted, and fled; and the enemy destroyed their works, and broke down the olive trees. 52. now behold, the nobleman, the lord of the vineyard, called upon his servants, and said unto them, why! what is the cause of this great evil? 53. ought ye not to have done even as i commanded you, and--after ye had planted the vineyard, and built the hedge round about, and set watchmen upon the walls thereof,--built the tower also, and set a watchman upon the tower, and watched for my vineyard, and not have fallen asleep, lest the enemy should come upon you? 54. and behold, the watchman upon the tower would have seen the enemy while he was yet afar off, and then ye could have made ready and kept the enemy from breaking down the hedge thereof, and saved my vineyard from the hands of the destroyer. 55. and the lord of the vineyard said unto one of his servants, go and gather together the residue of my servants, and take all the strength of mine house, which are my warriors, my young men, and they that are of middle-age also among all my servants, who are the strength of mine house, save those only whom i have appointed to tarry; 56. and go ye straightway unto the land of my vineyard, and redeem my vineyard, for it is mine, i have bought it with money. 57. therefore, get ye straightway unto my land; break down the walls of mine enemies; throw down their tower, and scatter their watchmen. 58. and inasmuch as they gather together against you, avenge me of mine enemies, that by and by i may come with the residue of mine house, and possess the land. 59. and the servant said unto his lord, when shall these things be? 60. and he said unto his servant: when i will; go ye straightway, and do all things whatsoever i have commanded you; {462} 61. and this shall be my seal and blessing upon you--a faithful and wise steward in the midst of mine house, a ruler in my kingdom. 62. and his servant went straightway, and did all things whatsoever his lord commanded him, and after many days all things were fulfilled. 63. again, verily i say unto you, i will show unto you wisdom in me concerning all the churches, inasmuch as they are willing to be guided in a right and proper way for their salvation, 64. that the work of the gathering together of my saints may continue, that i may build them up unto my name upon holy places; for the time of harvest is come, and my word must needs be fulfilled. 65. therefore, i must gather together my people, according to the parable of the wheat and the tares, that the wheat may be secured in the garners to possess eternal life, and be crowned with celestial glory when i shall come in the kingdom of my father, to reward every man according as his work shall be, 66. while the tares shall be bound in bundles, and the their bands made strong, that they may be burned with unquenchable fire. 67. therefore, a commandment i give unto all the churches, that they shall continue to gather together unto the places which i have appointed; 68. nevertheless, as i have said unto you in a former commandment, let not your gathering be in haste, nor by flight; but let all things be prepared before you: 69. and in order that all things be prepared before you, observe the commandment which i have given concerning these things, 70. which saith, or teacheth, to purchase all the lands with money, which can be purchased for money, in the region round about the land which i have appointed to be the land of zion, for the beginning of the gathering of my saints; 71. all the land which can be purchased in jackson county, and the counties round about, and leave the residue in mine hand. 72. now, verily i say unto you, let all the churches gather together all their monies; let these things be done in their time, but not in haste; and observe to have all things prepared before you. 73. and let honorable men be appointed, even wise men, and send them to purchase these lands; 74. and the churches in the eastern counties; when they are built up, if they will harken unto this counsel, they may buy lands and gather together upon them, and in this way they may establish zion. 75. there is even now already in store sufficient, yea, even an abundance, to redeem zion, and establish her waste places, no more to {463} be thrown down, were the churches, who call themselves after my name, willing to hearken to my voice. 76. and again i say unto you, those who have been scattered by their enemies, it is my will that they should continue to importune for redress, and redemption, by the hands of those who are placed as rulers, and are in authority over you, 77. according to the laws and constitution of the people which i have suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles, 78. that every man may act in doctrine and principle pertaining to futurity, according to the moral agency which i have given unto him, that every man may be accountable for his own sins in the day of judgment. 79. therefore, it is not right that any man should be in bondage one to another. 80. and for this purpose have i established the constitution of this land, by the hands of wise men whom i raised up unto this very purpose, and redeemed the land by the shedding of blood. 81. now, unto what shall i liken the children of zion? i will liken them unto the parable of the woman and the unjust judge (for men ought always to pray and not to faint) which saith, 82. there was in a city a judge which feared not god, neither regarded man. 83. and there was a widow in that city, and she came unto him, saying, avenge me of mine adversary. 84. and he would not for a while, but afterward he said within himself, though i fear not god, nor regard man, yet because this widow troubleth me i will avenge her, lest, by her continual coming she weary me. 85. thus will i liken the children of zion. 86. let them importune at the feet of the judge; 87. and if he heed them not, let them importune at the feet of the governor; 88. and if the governor heed them not, let them importune at the feet of the president; 89. and if the president heed them not, then will the lord arise and come forth out of his hiding place, and in his fury vex the nation, 90. and in his hot displeasure, and in his fierce anger, in his time, will cut off those wicked, unfaithful, and unjust stewards, and appoint them their portion among hypocrites, and unbelievers; 91. even in outer darkness, where there is weeping, and wailing, and gnashing of teeth. 92. pray ye, therefore, that their ears may be opened unto your {464} cries, that i may be merciful unto them, that these things may not come upon them. 93. what i have said unto you, must needs be, that all men may be left without excuse; 94. that wise men and rulers may hear and know that which they have never considered; 95. that i may proceed to bring to pass my act, my strange act, and perform my work, my strange work, that men may discern between the righteous and the wicked, saith your god. 96. and again, i say unto you, it is contrary to my commandment, and my will that my servant sidney gilbert, should sell my storehouse, which i have appointed unto my people, into the hands of mine enemies. 97. let not that which i have appointed be polluted by mine enemies, by the consent of those who call themselves after my name; 98. for this is a very sore and grievous sin against me, and against my people, in consequence of those things which i have decreed and which are soon to befall the nations. 99. therefore, it is my will that my people should claim, and hold claim upon that which i have appointed unto them, though they should not be permitted to dwell thereon; 100. nevertheless, i do not say they shall not dwell thereon; for inasmuch as they bring forth fruit and works meet for my kingdom, they shall dwell thereon; 101. they shall build, and another shall not inherit it; they shall plant vineyards, and they shall eat the fruit thereof. even so. amen. footnotes 1. this letter was, as will be seen by the text of it, written after the first definite and detailed account of what had taken place in missouri reached the prophet's hand. we know of nothing written by him that better manifests the nobility of his soul, or the gentle sympathy of his nature, than this communication. 2. page 191, verses 3 and 4. 3. doctrine and covenants, sec. ci. the revelation explains why the saints were driven from zion. {465} chapter xxxiv. a press established at kirtland--blessings upon the prophet's family--responsibility for lawless acts in missouri. dedication of the printing press. _december 18_.--the elders assembled in the printing office, and bowed down before the lord, and i dedicated the printing press, and all that pertained thereunto, to god, which dedication was confirmed by elder rigdon, and my brother, hyrum smith. we then proceeded to take the first proof sheet of the reprinted _star_, [1] edited by elder oliver cowdery. [sidenote: strength and weakness of oliver cowdery.] blessed of the lord is brother oliver, nevertheless there are two evils in him that he must needs forsake, or he cannot altogether escape the buffetings of the adversary. if he forsake these evils he shall be forgiven, and shall be made like unto the bow which the lord hath set in the heavens; he shall be a sign and an ensign unto the nations. behold, he is blessed of the lord for his constancy and steadfastness in the work of the lord; wherefore, he shall be blessed in his generation, and they shall never be cut off, and he shall be helped out of many troubles; and if he keep the commandments, and hearken unto the counsel of the lord, his rest shall be glorious. [sidenote: the prophet's blessing upon his father's house.] and again, blessed of the lord is my father, and also {466} my mother, and my brothers and my sisters; for they shall yet find redemption in the house of the lord, and their offspring shall be a blessing, a joy, and a comfort unto them. [sidenote: his mother.] blessed is my mother, for her soul is ever filled with benevolence and philanthropy; and notwithstanding her age, yet she shall receive strength, and shall be comforted in the midst of her house, and she shall have eternal life. [sidenote: his father.] and blessed is my father, for the hand of the lord shall be over him, for he shall see the affliction of his children pass away; and when his head is fully ripe, he shall behold himself as an olive tree, whose branches are bowed down with much fruit; he shall also possess a mansion on high. [sidenote: his brother hyrum.] blessed of the lord is my brother hyrum, for the integrity of his heart; he shall be girt about with truth, and faithfulness shall be the strength of his loins: from generation to generation he shall be a shaft in the hands of his god to execute judgment upon his enemies; and he shall be hid by the hand of the lord, that none of his secret parts shall be discovered unto his hurt; his name shall be accounted a blessing among men; and when he is in trouble, and great tribulation hath come upon him, he shall remember the god of jacob; and he will shield him from the power of satan; and he shall receive counsel in the house of the most high, that he may be strengthened in hope, that the goings of his feet may be established for ever. [sidenote: his brother samuel.] blessed of the lord is my brother samuel, because the lord shall say unto him, samuel, samuel; therefore he shall be made a teacher in the house of the lord, and the lord shall mature his mind in judgment, and thereby he shall obtain the esteem and fellowship of his brethren, and his soul shall be established and he shall benefit the house of the lord, because he shall obtain answer to prayer in his faithfulness. {467} [sidenote: prophecy on the head of his brother william.] brother william is as the fierce lion, which divideth not the spoil because of his strength; and in the pride of his heart he will neglect the more weighty matters until his soul is bowed down in sorrow; and then he shall return and call on the name of his god, and shall find forgiveness, and shall wax valiant, therefore, he shall be saved unto the uttermost; and as the roaring lion of the forest in the midst of his prey, so shall the hand of his generation be lifted up against those who are set on high, that fight against the god of israel; fearless and undaunted shall they be in battle, in avenging the wrongs of the innocent, and relieving the oppressed; therefore, the blessings of the god of jacob shall be in the midst of his house, notwithstanding his rebellious heart. [sidenote: a prayer.] and now, o god, let the residue of my father's house ever come up in remembrance before thee, that thou mayest save them from the hand of the oppressor, and establish their feet upon the rock of ages, that they may have place in thy house, and be saved in thy kingdom; and let all things be even as i have said, for christ's sake. amen. [sidenote: messengers to zion.] _december 19_.--william pratt and david patten took their journey to the land of zion, for the purpose of bearing dispatches to the brethren in that place, from kirtland, o may god grant that they may be a blessing to zion, as kind angels from heaven. amen. the following circular was published in the december number of the _star_: the elders in kirtland to their brethren abroad. _dear brethren in christ, and companions in tribulation_:--it seemeth good unto us to drop a few lines to you, giving you some instruction relative to conducting the affairs of the kingdom of god, which has been committed unto us in these latter times, by the will and testament of our mediator, whose intercessions in our behalf are lodged in the {468} bosom of the eternal father, and ere long will burst with blessings upon the heads of all the faithful. we have all been children, and are too much so at the present time; but we hope in the lord that we may grow in grace and be prepared for all things which the bosom of futurity may disclose unto us. time is rapidly rolling on, and the prophecies must be fulfilled. the days of tribulation are fast approaching, and the time to test the fidelity of the saints has come. rumor with her ten thousand tongues is diffusing her uncertain sounds in almost every ear; but in these times of sore trial, let the saints be patient and see the salvation of god. those who cannot endure persecution, and stand in the day of affliction, cannot stand in the day when the son of god shall burst the veil, and appear in all the glory of his father, with all the holy angels. on the subject of ordination, a few words are necessary. in many instances there has been too much haste in this thing, and the admonition of paul has been too slightingly passed over, which says, "lay hands suddenly upon no man." some have been ordained to the ministry, and have never acted in that capacity, or magnified their calling at all. such may expect to lose their appointment, except they awake and magnify their office. let the elders abroad be exceedingly careful upon this subject, and when they ordain a man to the holy ministry, let him be a faithful man, who is able to teach others also; that the cause of christ suffer not. it is not the multitude of preachers that is to bring about the glorious millennium! but it is those who are "called, and chosen, and faithful." let the elders be exceedingly careful about unnecessarily disturbing and harrowing up the feelings of the people. remember that your business is to preach the gospel in all humility and meekness, and warn sinners to repent and come to christ. avoid contentions and vain disputes with men of corrupt minds, who do not desire to know the truth. remember that "it is a day of warning, and not a day of many words." if they receive not your testimony in one place, flee to another, remembering to cast no reflections, nor throw out any bitter sayings. if you do your duty, it will be just as well with you, as though all men embraced the gospel. be careful about sending boys to preach the gospel to the world; if they go, let them be accompanied by some one who is able to guide them in the proper channel, lest they become puffed up, and fall under condemnation, and into the snare of the devil. finally, in these critical times, be careful; call on the lord day and night; beware of pride; beware of false brethren, who will creep in among you to spy out your liberties. awake to righteousness, and sin not; let your light shine, and show yourselves workmen that need not be ashamed, rightly {469} dividing the word of truth. apply yourselves diligently to study, that your minds may be stored with all necessary information. we remain your brethren in christ, anxiously praying for the day of redemption to come, when iniquity shall be swept from the earth, and everlasting righteousness brought in. farewell. [sidenote: a life guard of washington driven from jackson county.] monday night, the 24th of december, four aged families, living near the town of independence, whose penury and infirmities, incidents to old age, forbade a speedy removal, were driven from their homes by a party of the mob, who tore down their chimneys, broke in their doors and windows, and hurled large stones into their houses, by which the life of old mr. miller, in particular, was greatly endangered. mr. miller is aged sixty-five years, and the youngest man in the four families. some of these men have toiled and bled in the defense of their country; and old mr. jones, one of the sufferers, served as life guard to general george washington, in the revolution. well may the soldier of "seventy-six" contemplate with horror the scenes which surround him at this day in jackson county, where liberty, law, and equal rights, are trodden under foot. it is now apparent that no man embracing the faith of the latter-day saints, whatever be his age or former standing in society, may hope to escape the wrath of the jackson county mob whenever it is in their power to inflict abuse. [sidenote: court of inquiry.] a court of inquiry was held at liberty, clay county, missouri, the latter part of this month, to inquire into the conduct of colonel pitcher, for driving the saints, or "mormons," from jackson county, which resulted in his arrest for further trial by a court-martial. [sidenote: excommunications at kirtland.] _december 26_.--james blanchard and alonzo rider were cut off from the church by a council of elders, in kirtland, for repeated transgressions, and promising to reform, and never fulfilling. nelson acre was also cut off, on account of his absenting himself from the meetings, and saying {470} that he wanted no more of the church, and that he desired to be cut off. none of these being present, the council notified them of their expulsion by letters. this evening a bishop's court was called to investigate the case of elder ezekiel rider, who had said many hard things against bishop whitney: that brother whitney was not fit for a bishop; that he treated the brethren who came into the store with disrespect; that he was overbearing, and fain would walk on the necks of the brethren. brother story was also in a similar transgression. i rebuked them sharply, and told them that the church must feel the wrath of god except they repent of their sins and cast away their murmurings and complainings one of another. elder rigdon also lectured them on the same principles. brothers rider and story confessed their wrongs, and all forgave one another. [sidenote: elliot, haggart, and babbitt cases.] _december 27_.--a bishop's court was called to investigate complaints made against brothers elliot, haggart, and babbitt, and their wives, and jenkins salisbury, all of whom were present; but the accusers not being present, the court adjourned _sine die_. [sidenote: disposition of the _star_ press.] the mob in jackson county sold the materials, or rather gave messrs. davis and kelly leave to take _the evening and morning star_ establishment to liberty, clay county, where they commenced the publication of _the missouri enquirer_, a weekly paper. they (that is, davis and kelly) also paid our lawyers, employed as counsel against the mob, three hundred dollars, on the one thousand dollar note, on agreement; a small amount towards an establishment which, with book work and furniture, had cost some three or four thousand dollars. [sidenote: where responsibility rests.] from the very features of the celebrated mob circular, previously inserted, [2] it will be seen that they meditated a most daring infraction of the constitution of our country {471} that they might gratify a spirit of persecution against an innocent people. to whom shall blame be attached in this tragedy? in july last they boldly made known their determination to drive the "mormons" from jackson county, "peaceably if they could, forcibly if they must," openly declaring, that "the arm of the civil law did not afford them a sufficient guarantee against the increasing evils of this religious sect;" and in their circular they further say, "we deem it expedient, and of the highest importance, to form ourselves into a company for the better and easier accomplishment of our purposes;" and conclude with these hightoned words: "we therefore agree, that after timely warning, and upon receiving an adequate compensation for what little property they cannot take with them, they refuse to leave us in peace, as they found us--we agree to use such means as may be sufficient to remove them; and to this end, we each pledge to each other our lives, our bodily powers, fortunes, and sacred honors." in answer to their bold and daring resolves to guard against anticipated evils, i give the following extract from the governor's letter in relation to this affair, dated october 19th, 1833: no citizen nor number of citizens, have a right to take the redress of their grievances, whether real or imaginary, into their own hands; such conduct strikes at the very existence of society, and subverts the foundation on which it is based. i ask again, to whom shall blame be attached for this tragedy? when the mob previously and publicly declared their intentions; and the principles involved were understood by the executive, as appears by the foregoing; and also by the judiciary, according to judge ryland's letter; [3] while the constitution of the land guarantees equal rights and privileges to all--all this considered, to whom should blame be attached, but to jackson county mobbers, and to missouri? footnotes 1. all the numbers of _the evening and morning star_ from the first issued, in june, 1832, up to and including the number for july, 1833 (fourteen numbers in all,) were reprinted at kirtland: though in the reprint the page was changed from quarto to octavo form. the last number issued in zion was in july, 1833; the first reprinted number was issued in december of the same year. 2. pages 374-6. 3. page 445. {472} chapter xxxv. important correspondence on jackson county affairs, chiefly between leading officials of the church in zion and state officials of missouri. [1] algernon sidney gilbert's letter to governor dunklin. liberty, clay county, mo., january 9, 1834. _dear sir_:--since my communication of the 29th of november, and a petition dated 6th of december last, to which my name was attached, i am induced to trespass again upon your patience, with further particulars in relation to the unfortunate faction in jackson county, on which subject i should be silent, were it not that i entertain a hope of suggesting some ideas that may ultimately prove useful in ameliorating the present suffering conditions of my brethren, and in some degree restoring peace to both parties. being particularly acquainted with the situation of both parties at this day, my desire is to write impartially; notwithstanding i feel very sensibly the deep wound that has been inflicted upon the church of which i am a member, by the citizens of jackson county. the petition to your excellency, dated the 6th of december last, was drawn up hastily by mr. phelps, and signed by several of us, just before the closing of the mail; and there is one item in particular in said petition, that needs some explanation; the request that "our men may be organized into companies of jackson guards, and furnished with arms by the state," was made at the instance of disinterested advisers; and also a communication from the attorney general to messrs. doniphan and atchison, dated the 21st of november last, gives his views as to the propriety of organizing into regular companies, etc. the necessity of being compelled to resort to arms, to regain our possessions in jackson county, is by no means agreeable to the feelings of the church and would never be thought of but from pure necessity. in relation to a court of inquiry, serious difficulties continue to exist, well calculated to preclude the most important testimony of our church; {473} and there appears to be no evil which man is capable of inflicting upon his fellow-man, but what our people are threatened with at this day by the citizens of jackson county. this intimidates a great many, particularly women and children, and no military guard would diminish their fears so far as to induce them to attend the court in that county. this, with other serious difficulties, will give a decided advantage to the offenders, in a court of inquiry, while they triumph in power, numbers, etc. the citizens of jackson county are well aware that they have this advantage, and the leaders of the faction, if they must submit to such a court, would gladly hasten it. the church are anxious for a thorough investigation into the whole affair, if their testimony can be taken without so great peril as they have reason to fear. it is my opinion, from present appearances, that not one-fourth of the witnesses of our people can be prevailed upon to go into jackson county to testify. the influence of the party that compose that faction is considerable, and this influence operates in some degree upon the drafted militia, so far as to lessen confidence in the loyalty of that body; and i am satisfied that the influence of the jackson county faction will not be entirely put down while they have advocates among certain religious sects. knowing that your excellency must be aware of the unequal contest in which we are engaged, and that the little handful that compose our church are not the only sufferers that feel the oppressive hand of priestly power; with these difficulties existing, and many others not enumerated, it would be my wish to adopt such measures as are best calculated to allay the rage of jackson county, and restore the injured to their rightful possessions; and to this end, i would suggest the propriety of purchasing the possessions of the most violent leaders of the faction; and if they assent to this proposition, if the holdings of about twenty of the most influential in that county (which would embrace the very leaders of the faction), could be obtained, i think the majority would cease in their persecutions, at least, when a due exercise of executive counsel and authority was manifested. i suggest this measure because it is of a pacific nature, well knowing that no legal steps are calculated to subdue their obduracy, only when pushed with energy by the highest authorities of the state. in this proposal, i believe that i should have the concurrence of my brethren. i therefore give this early intimation of an intention, on the part of some of the leading men in the church, to purchase out some of the principal leaders of the faction, if funds sufficient can be raised; hoping thereby to regain peaceful possession of their homes; and in making a trial of this measure at a future day, we would deem it important, and of great utility, if we could avail ourselves of counsel and directions {474} from your excellency, believing there will be a day, in negotiations for peace, in which an executive interposition would produce a salutary effect upon both parties. in this communication, with honesty of heart, i have endeavored briefly to touch upon a few interesting points, in plain truth, believing that i have given no wrong bias on either side, and with earnest prayers to our great benefactor, that the chief ruler of this state may come to a full knowledge of the gross outrages in jackson county, i subscribe myself, your obedient servant, algernon s. gilbert. _to his excellency, daniel dunklin, jefferson city, missouri_. letter of the first presidency to the scattered saints. _greeting_: we, your companions in tribulation, embrace the present opportunity of sending you this token of our love and good will, assuring you that our bowels are filled with compassion, and that our prayers are daily ascending to god in the name of jesus christ, in your behalf. we have just received intelligence from you, through the medium of brother elliot, of chagrin, making inquiries concerning the course which you are to pursue. in addition to the knowledge contained in the above on this subject, we say, if it is not the duty of the governor to call out and keep a standing force in jackson county to protect you on your lands (which it appears must be done, as we understand the mob are determined to massacre you, if the governor take you back upon your lands, and leave you unprotected), it will become your duty to petition the governor to petition the president to send a force there to protect you, when you are reinstated. the governor proposes to take you back to your lands whenever you are ready to go (if we understand correctly); but cannot keep up an army to guard you; and while the hostile feelings of the people of jackson county remain unabated, probably you dare not go back to be left unguarded. therefore, in your petition to the governor, set all these things forth in their proper light, and pray him to notify the president, of your situation; and also petition the president yourselves, according to the direction of the lord. we have petitioned governor dunklin in your behalf, and enclosed in it a printed revelation, the same as this which we now send you. the petition was signed by something like sixty brethren, and mailed for jefferson city, one week ago: and he will probably receive it two weeks before you receive this. we also intend to send a petition and this revelation to the president forthwith, in your behalf, and then we will act the part of the poor widow to perfection, if possible, and let our rulers read their destiny {475} if they do not lend a helping hand. we exhort you to prosecute and try every lawful means to bring the mob to justice as fast as circumstances will permit. with regard to your tarrying in clay county, we cannot advise, you must be governed by circumstances; perhaps you will have to hire out, and take farms to cultivate, to obtain bread until the lord delivers you. we sent you a fifty dollar united states note some time ago; if you have received it, please acknowledge the receipt of it to us, that we may be satisfied you received it. we shall do all that is in our power to assist you in every way we can. we know your situation is a trying one, but be patient, and murmur not against the lord, and you shall see that all these things shall turn to your greatest good. inquire of elder marsh, and find out the entire secret of mixing and compounding lead and antimony, so as to make type metal, and write us concerning it. joseph has sent you another fifty dollar note, making in all one hundred dollars; write us concerning it. there is a prospect of the eastern churches doing something handsome towards the deliverance of zion, in the course of a year, if zion is not delivered otherwise. though the lord said this affliction came upon you because of your sins, polluting your inheritances, etc., yet there is an exception of some, namely, the heads of zion; for the lord said, your brethren in zion begin to repent, and the angels rejoice over them. you will also see an exception at the top of the second column of this revelation; therefore, this affliction came upon the church to chasten those in transgression, and prepare the hearts of those who had repented, for an endowment from the lord. we shall not be able to send you any more money at present, unless the lord puts it into our hands unexpectedly. there is not quite so much danger of a mob upon us as there has been. the hand of the lord has thus far been stretched out to protect us. doctor philastus hurlburt, an apostate elder from this church, has been to the state of new york, and gathered up all the ridiculous stories that could be invented, and some affidavits respecting the character of joseph and the smith family; and exhibited them to numerous congregations in chagrin, kirtland, mentor, and painsville; and he has fired the minds of the people with much indignation against joseph and the church. hurlburt also made many harsh threats, that he would take the life of joseph, if he could not destroy "mormonism" without. brother joseph took him with a peace warrant, and after three days' trial, and investigating the merits of our religion, in the town of painsville, by able attorneys on both sides, he was bound over to the county court. thus his influence was pretty much destroyed, and since the trial, the {476} spirit of hostility seems to be broken down in a good degree; but how long it will continue so, we cannot say. you purchased your inheritances with money, therefore, behold you are blessed: you have not purchased your lands by the shedding of blood, consequently you do not come under the censure of this commandment which says, "if by blood, lo your enemies are upon you, and ye shall be driven from city to city;" give yourselves no uneasiness on this account. farewell, in the bonds of the new covenant, and partakers in tribulation. (signed) orson hyde, clerk of the presidency of the church. governor dunklin to the brethren in missouri. city of jefferson, february 4, 1834. _gentlemen_:--your communication of the 6th december, was regularly received, and duly considered; and had i not expected to have received the evidence brought out on the inquiry ordered into the military conduct of colonel pitcher, in a short time after i received your petition, i should have replied to it long since. last evening i was informed that the further inquiry of the court was postponed until the 20th inst. then, before i could hear anything from this court, the court of civil jurisdiction will hold its session in jackson county; consequently, i cannot receive anything from one, preparatory to arrangements for the other. i am very sensible indeed of the injuries your people complain of, and should consider myself very remiss in the discharge of my duties were i not to do everything in my power consistent with the legal exercise of them, to afford your society the redress to which they seem entitled. one of your requests needs no evidence to support the right to have it granted; it is that your people be put in possession of their homes, from which they have been expelled. but what may be the duty of the executive after that, will depend upon contingencies. if, upon inquiry, it is found that your people were wrongfully dispossessed of their arms by colonel pitcher, then an order will be issued to have them returned; and should your men organize according to law--which they have a right to do, indeed it is their duty to do so, unless exempted by religious scruples--and apply for public arms, the executive could not distinguish between their right to have them, and the right of every other description of people similarly situated. as to the request for keeping up a military force to protect your people, and prevent the commission of crimes and injuries, were i to {477} comply, it would transcend the powers with which the executive of this state is clothed. the federal constitution has given to congress the power to provide for calling forth the militia to execute the laws of the union, suppress insurrection, or repel invasion; and for these purposes, the president of the united states is authorized to make the call upon the executive of the respective states; and the laws of this state empower the "commander-in-chief, in case of actual or threatened invasion, insurrection or war, or public danger, or other emergency, to call forth into actual service, such portion of the militia as he may deem expedient." these, together with the general provision of our state constitution that "the governor shall take care that the laws are faithfully executed," are all upon this branch of executive powers. none of these, as i consider, embraces this part of your request. the words, "or other emergency," in our militia law, seem quite broad; but the emergency to come within the object of that provision, should be of a public nature. [2] your case is certainly a very emergent one, and the consequences as important to _your society_, as if the war had been waged against the whole state, yet, the _public_ has no other interest in it, than that the laws be faithfully executed; thus far i presume the whole community feel a deep interest; for that which is the case of the "_mormons_" today, may be the case of the _catholics_ tomorrow, and after them, any other sect that may become obnoxious to a majority of the people of any section of the state. so far as a faithful execution of the laws is concerned, the executive is disposed to do everything consistent with the means furnished him by the legislature, and i think i may safely say the same of the judiciary. as now advised, i am of the opinion that a military guard will be necessary to protect the state witnesses and officers of the court, and to assist in the execution of its orders, while sitting in jackson county. by this mail i write to mr. reese, enclosing him an order on the captain of the "liberty blues," requiring the captain to comply with the requisition of the circuit attorney, in protecting the court and officers, {478} and executing their precepts and orders during the progress of these trials. under the protection of this guard, your people can, if they think proper, return to their homes in jackson county, and be protected in them during the progress of the trial in question, by which time, facts will be developed upon which i can act more definitely. [3] the attorney-general will be required to assist the circuit attorney, if the latter deem necessary. on the subject of civil injuries, i must refer you to the courts; such questions rest with them exclusively. the laws are sufficient to afford a remedy for every injury of this kind; and, whenever you make out a case entitling you to damages, there can be no doubt entertained of their ample award. justice is sometimes slow in its progress, but is not less sure on that account. very respectfully, your obedient servant, (signed) daniel dunklin. _to messrs. w. w. phelps, isaac morley, john whitmer, edward partridge, john corrill and a. s. gilbert_. letter of algernon s. gilbert to a. leonard, esq., attorney. liberty, clay county, missouri, february 13, 1834. _a. leonard, esq_.: dear sir:--i have received a line from william pratt, who called on you a few weeks since, to inquire if your services could be secured in the prosecution of claims for damages by our church against the citizens of jackson county; and by his letter it appears that you are willing to engage in our case. so far as i have conversed with the principal leaders of our church, they are desirous to secure your services, which also meets the approbation of our counsel in this county, viz., messrs. reese, doniphan, atchison, and wood. i write this a few moments before closing the mail, and have not time to state particulars, as to the extent of the suits, but believe that four or five suits have been brought by phelps & co., for the destruction of the printing office, etc., etc., and by partridge and others for personal abuse. i understand that at the next monday term of the circuit court, petition will be made for a change of venue in jackson county, and i suppose no case can be tried before next june {479} or october term. if it is expedient, some one of our people will call on you in a few days, and during the interim, wish you to drop me a line if convenient. we have this day received a communication of the 4th instant, from the governor, in which he states, that he is of opinion that a military guard will be necessary, to protect the state witnesses and officers of the court, and to assist in the execution of its orders, while sitting in jackson county. by this mail i write to mr. reese, enclosing him an order on the captain of the "liberty blues," requiring the captain to comply with the requisition of the circuit attorney, in protecting the court and officers, and executing their precepts and orders during the progress of these trials. the foregoing relates to a court of inquiry into criminal matters, to be held in jackson county, next monday week. very respectfully, your obedient servant, algernon s. gilbert. the brethren in clay county, missouri, to judge ryland. liberty, february 19, 1834. _to the hon. john f. ryland, judge of the fifth circuit court, missouri_: sir:--learning that a court of inquiry is to be held in jackson county, at the next regular term of the circuit court for that county, or that some kind of legal proceeding is to be commenced for the purpose of obtaining the facts, as far as can be, or bringing to punishment the guilty in that county,--we, therefore, pray your honor to avail yourself of every means in your power to execute the law and make it honorable; and believing that the testimony of some of the members of our church will be important, and deeming it unsafe to risk our persons in that county without a guard, we request that the order from the executive, already transmitted, may be put in force. respectfully, etc., edward partridge, a. s. gilbert, w. w. phelps, john corrill, john whitmer. another request similar to the above was sent, same date, to amos reese, circuit attorney. letter of w. w. phelps _et al_. to judge woodward. liberty, february 19, 1834. _george woodward, judge advocate, in the case of the state of missouri, versus colonel thomas pitcher_: sir:--the undersigned request of you, if it be consistent with {480} custom and law, an official copy of the proceedings recorded by you, in the above stated case, for the purpose of preservation, as an important link in the history of our unfortunate society. respectfully, w. w. phelps, edward partridge, algernon s. gilbert. affidavit of abigail leonard. i, abigail leonard, depose and say, that on the night of the 20th of february, 1834, in the county of jackson and state of missouri, a company of men, about fifty or sixty in number, armed with whips and guns, came to the house of my husband: among them were john young, mr. yocum, mr. cantrell, mr. patterson and mr. noland. five of the number entered the house; among them was john young. they ordered my husband to leave the house, threatening to shoot him if he did not. he not complying with their desires, one of the five took a chair and struck him upon the head, knocking him down, and then dragging him out of the house; i, in the meantime, begging of them to spare his life, when one of the number called to the others, telling them to take me into the house, for i would "_overpower every devil of them_." three of the company then approached me, and, presenting their guns, declared with an oath, if i did not go in, they would blow me through. while this was happening mr. patterson jumped upon my husband with his heels; my husband then got up, they stripped all his clothes from him excepting his pantaloons, then five or six attacked him with whips and gun sticks, and whipped him till he could not stand, and he fell to the ground. i then went to them, and took their whips from them; i then called to mr. bruce, who lived in the same house with us, to come out and help me carry my husband into the house. when carried in he was very much lacerated and bruised, and unable to lie upon a bed, and also unable to work for a number of months. also, at the same time and place, mr. josiah sumner was taken from the house, and came in very bloody and bruised from whipping. (signed) abigail leonard. the following letter from w. w. phelps reached the hand of the prophet at kirtland at a time when he had received some eastern papers deploring the success attending upon the preaching of "mormonism" in the east. the prophet introduces the letter of elder phelps in his history in the following language: "thus, while the press was mourning the prosperity of the work, and the {481} saints were rejoicing in the east, troubles changed and multiplied in the west, as may be seen by the following letter:" letter of wm. w. phelps to the brethren in kirtland, detailing the farcical effort of the officers of missouri to enforce the law. clay county, missouri, feb. 27, 1834. _dear brethren_--the times are so big with events, and the anxiety of everybody so great to watch them, that i feel somewhat impressed to write oftener than i have done, in order to give you more of the "strange acts" of this region. i have just returned from independence, the seat of war in the west. about a dozen of our brethren, among whom were bishop partridge, elder corrill and myself, were subpoenaed in behalf of the state; and on the 23rd of february, about 12 o'clock, we were on the bank opposite everett's ferry, where we found captain atchison's company of "liberty blues"--nearly fifty rank and file--ready to guard us into jackson county. the soldiers were well armed with united states muskets, bayonets fixed, etc., and to me the scene was "passing strange," and long to be remembered; the martial law in force to guard the civil! about twenty-five men crossed over to effect a landing in safety, and when they came near the warehouse they fired six or eight guns, though the enemy had not gathered to witness the landing. after we were all across, and waiting for the baggage wagon, it was thought most advisable to encamp in the woods, and the witnesses, with half the company, marched nearly a mile towards independence, to build night fires, as we were without tents, and the weather cold enough to snow a little. while on the way, the quartermaster and others, that had gone on ahead to prepare quarters in town, sent an express back, which was not of the most pacific appearance. captain atchison continued the express to colonel allen for the two hundred drafted militia, and also to liberty for more ammunition; and the night passed off in warlike style, with the sentinels marching silently at a proper distance from the watch fires. early in the morning we marched, strongly guarded by the troops, to the seat of war, and quartered in the blockhouse, formerly the tavern stand of s. flournoy; after breakfast we were visited by the district attorney, mr. reese, and the attorney-general, mr. wells. from them we learned that all hopes of criminal prosecutions were at an end. mr. wells had been sent by the governor to investigate, as far as possible, the jackson outrage; but the bold front of the mob; bound even unto death (as i have heard), was not to be penetrated by civil law, or awed by executive influence. shortly after, captain {482} atchison informed me that he had just received an order from the judge that his company's service was no longer wanted in jackson county; and we were marched out of town to the tune of yankee doodle, in quick time, and soon returned to our camp without the loss of any lives. this order was issued by the court, apparently, on account of the speedy gathering of the old mob, or citizens of jackson county, and their assuming such a boisterous and mobocratic appearance. much credit is due to captain atchison for his gallantry and hospitality, and i think i can say of the officers and company, that their conduct as soldiers and men, is highly reputable; so much the more so, knowing as i do, the fatal results of the trial had the militia come or not come. i can add that the captain's safe return refreshed my mind with xenophon's safe retreat of the ten thousand! thus ends all hope of "redress," even with a guard ordered by the governor for the protection of the court and witnesses. [4] before a crop is harvested it becomes ripe of itself. the dreadful deeds now done in jackson county, with impunity, must bring matters to a focus shortly. within two or three weeks past some of the most savage acts ever witnessed have been committed by these bitter branches. old father lindsey, whose locks have been whitened by the blasts of nearly seventy winters, had his house thrown down, after he was driven from it; his goods, corn, etc., piled together and fire put to it, but fortunately after the mob retired, his son extinguished it. the mob has quit whipping and now beats with clubs. lyman leonord, one of the number that returned from van buren county had two chairs broken to splinters upon him, and was then dragged out of doors and beat with clubs till he was supposed to be dead, but he is {483} yet alive. josiah sumner and barnet cole were severely beaten at the same time. the mob have commenced burning houses, stacks, etc.; and we shall not think it out of their power, by any means, to proceed to murder any of our people that shall try to live in that county, or perhaps, only go there. such scenes as are happening around us are calculated to arouse feelings and passions in all, and to strengthen the faith and fortify the hearts of the saints for great things. our savior laid down his life for our sakes, and shall we, who profess to live by every word that proceeds out of the mouth of god--shall we, the servants of the lord of the vineyard, who are called and chosen to prune it for the last time--shall we, yea, verily we, who are enlightened by the wisdom of heaven--shall we fear to do at least this much for jesus who has done so much for us? no; we will obey the voice of the spirit, that god may overcome the world. i am a servant, etc., w. w. phelps. second petition to the president of the united states. liberty, clay county, missouri, april 10, 1834. _to the president of the united states of america_: we, the undersigned, your petitioners, citizens of the united states of america, and residents of the county of clay, in the state of missouri, being members of the church of christ, reproachfully called "mormons," beg leave to refer the president to our former petition, dated in october last; and also to lay before him the accompanying hand-bill, dated december 12th, 1833, with assurances that the said hand-bill exhibits but a faint sketch of the sufferings of your petitioners and their brethren, up to the period of its publication. the said hand-bill shows, that at the time of dispersion a number of our families fled into the new and unsettled county of van buren; but being unable to procure provisions in that county through the winter, many of them were compelled to return to their homes in jackson county or perish of hunger. but they had no sooner set foot upon that soil--which a few months before they had purchased of the united states--than they were again met by the citizens of jackson county, and a renewal of savage barbarities was inflicted upon these families by beating with clubs and sticks, presenting knives and fire arms, and threatenings of death if they did not flee from the county. these inhuman assaults upon a number of these families were repeated at two or three different times through the past winter, till they were compelled at last to abandon their possessions in jackson county, and flee with their wounded bodies into this county, here to mingle their tears {484} and unite their supplications, with hundreds of their brethren, to our heavenly father and the chief ruler of our nation. between one and two thousand of the people called "mormons" have been driven by force of arms from the county of jackson in this state since the first of november last, being compelled to leave their highly cultivated fields--the greater part of their lands having been bought of the united states--and all this on account of our belief in direct revelation from god to the children of men according to the holy scriptures. we know that such illegal violence has not been inflicted upon any sect or community of people by the citizens of the united states since the declaration of independence. that this is a religious persecution is notorious throughout our country; for while the officers of the county, both civil and military, were accomplices in these unparalleled outrages, engaged in the destruction of the printing office, dwelling houses, etc., yet the records of the judicial tribunals of that county are not stained by any record of crime committed by our people. our numbers being greatly inferior to the enemy were unable to stand in self defense; and our lives, at this day, are continually threatened by that infuriated people, so that our personal safety forbids one of our number going into that county on business. we beg leave to state that no impartial investigation into this criminal matter can be made, because the offenders must be tried in the county where the offense was committed, and the inhabitants of the county, both magistrates and people, with the exception of a few, being combined, justice cannot be expected. at this day your petitioners do not know of a solitary family belonging to our church in jackson county but what has been violently expelled from that county by the inhabitants thereof. your petitioners have not gone into detail with an account of their individual sufferings from death, and bruised bodies, and the universal distress which prevails at this day, in a greater or less degree throughout our community. not only have those sacred rights guaranteed to every religious sect been publicly invaded in open hostility to the spirit and genius of our free government; but such of their houses as have not been burnt, and their lands and most of the products of the labor of their hands for the last year, have been wrested from them by a band of outlaws congregated in jackson county, on the western frontiers of the united states, and this within about thirty miles of the united states military post at fort leavenworth, on the missouri river. your petitioners say that they do not enter into a minute detail of their sufferings in this petition lest they should weary the patience of their venerable chief, whose arduous duties they know are great, and daily accumulating. we only hope to show him that this is an {485} unprecedented emergency in the history of our country, that the magistracy thereof is set at defiance, and justice checked in open violation of its laws; and that we, your petitioners, who are almost wholly native born citizens of these united states, of whom we purchased our lands in jackson county, missouri, with intent to cultivate the same as peaceable citizens, are now forced from them, and are now dwelling in the counties of clay, ray and lafayette, in the state of missouri, without permanent homes, and suffering all the privations which must necessarily result from such inhuman treatment. under these sufferings your petitioners petitioned the governor of this state in december last, in answer to which they received the following letter: [5] * * * * * * * * * by the foregoing letter from the governor, the president will perceive a disposition manifested by him to enforce the laws as far as means have been furnished him by the legislature of this state. but the powers vested in the executive of this state appear to be inadequate for relieving the distresses of your petitioners in their present emergency. he is willing to send a guard to conduct our families back to their possessions, but is not authorized to direct a military force to be stationed any length of time for the protection of your petitioners. this step would be laying the foundation for a more fatal tragedy than the first, as our numbers at present are too small to contend single handed with the mob of said county; and as the federal constitution has given to congress the power to provide for calling forth the militia to execute the laws of the union, suppress insurrections, or repel invasions: and for these purposes the president of the united states is authorized to make the call upon the executive of the respective states; therefore, we, your petitioners, in behalf of our society, which is so scattered and suffering, most humbly pray that we may be restored to our lands, houses, and property in jackson county, and protected in them by an armed force, till peace can be restored. and as in duty bound, will ever pray. here followed one hundred and fourteen signatures, among whom were: edward partridge, john corrill, john whitmer, isaac morley, a. s. gilbert, w. w. phelps, etc., etc. letter of algernon s. gilbert _et al_. to the president accompanying foregoing petition. liberty, clay county, missouri, april 10, 1834. _to the president of the united states_: we, the undersigned, some of the leading members of the church of {486} christ, whose names are subscribed to the accompanying petition, beg leave to refer the president to the petition and hand-bill herewith. we are not insensible to the multiplicity of business and numerous petitions, by which the cares and perplexities of our chief ruler are daily increased; and it is with diffidence that we venture to lay before the executive, at this emergent period, these two documents, wherein is briefly portrayed the most unparalleled persecution and flagrant outrage of law that has disgraced the country since the adoption of the declaration of independence, but knowing the independent fortitude, and vigorous energy for preserving the rights of the citizens of this republic, which has hitherto marked the course of our chief magistrate, we are encouraged to hope, that this communication will not pass unnoticed, but that the president will consider our location on the extreme western frontier of the united states, exposed to many ignorant and lawless ruffians, who are already congregated, and determined to nullify all law that will secure to your petitioners the peaceable possession of their lands in jackson county. we again repeat, that our society are wandering in adjoining counties at this day, bereft of their houses and lands, and threatened with death by the aforesaid outlaws of jackson county. and lest the president should have been deceived in regard to our true situation, by the misrepresentations of certain individuals, who from religious, political, and speculative motives, are disposed to cover the gross outrages of the mob, we beg leave to refer him to the governor of this state, at the same time informing him that the number of men composing the mob of jackson county, may be estimated at from three to five hundred, most of them equipped with fire-arms. after noting the statements here made, if it should be the disposition of the president to grant aid, we most humbly entreat that _early_ relief may be extended to suffering families, who are now expelled from their possessions by force of arms. our lands in jackson county, are about thirty miles distant from fort leavenworth, on the missouri river. with due respect, we are, sir, your obedient servants, a. s. gilbert, w. w. phelps, edward partridge. p. s.--in february last a number of our people were marched under a guard furnished by the governor of the state, into jackson county, for the purpose of prosecuting the mob criminally; but the attorney-general of the state, and the district attorney, knowing the force and power of the mob, advised us to relinquish all hope of criminal prosecution to effect anything against that band of outlaws, and we returned under guard, without the least prospect of ever obtaining our rights and possessions in jackson county, by any other means than a few {487} companies of the united states regular troops, to guard and assist us till we are safely settled. a. s. g. w. w. p. e. p. the foregoing letter and petition were forwarded by mail the same day, april 10th; also the following: letter of the brethren to governor dunklin, asking him to write the president in connection with their petition. liberty, clay county missouri, april 10, 1834. _to his excellency, daniel dunklin, governor of missouri_: dear sir:--notwithstanding you may have become somewhat tired of receiving communications from us, yet we beg of your excellency to pardon us for this, as we have this day forwarded a petition to the president of the united states, setting forth our distressed condition, together with your excellency's views of it, as well as the limited powers with which you are clothed, to afford that protection which we need, to enjoy our rights and lands in jackson county. a few lines from the governor of the state, in connection with our humble entreaties for our possessions and privileges, we think would be of considerable consequence towards bringing about the desired result, and would be gratefully acknowledged by us, and our society, and we may add, by all honorable men. we therefore, as humble petitioners, ask as a favor of your excellency to write to the president of the united states, that he may assist us, or our society, in obtaining our rights in jackson county, and help protect us when there, till we are safe. as in duty bound, we will ever pray. (signed) w. w. phelps, john whitmer, a. s. gilbert, edward partridge, john corrill. letter of w. w. phelps to u.s. senator benton of missouri on the subject of the petition to the president. liberty, clay county, missouri. april 10, 1834. dear sir:--as our society has just sent a petition and hand-bill to {488} the president of the united states, setting forth their distressed condition since expelled from their homes by the jackson county mob; and as you may remember that i was about to establish last summer, previous to the destruction of my office by the mob, a weekly newspaper, in favor of the present administration, i have thought best to address this communication to your honor, and refer you to said petition and hand-bill, and assure you, at the same time, that my determination is to publish a weekly paper, in jackson county, in favor of the present administration as soon as our society is restored to its legal rights and possessions. as a people we are bound to support our republican government and its institutions; and more than all, my press, which was wrested from me, is now printing a mean opposition paper, by "kelly and davis." any communication from you will be well received by your obedient servant, w. w. phelps. _hon. thomas h. benton_. letter from governor dunklin to the brethren, answering the one inviting him to write the president on the subject of the saints' petition. city of jefferson, april 20, 1834. _to messrs. w. w. phelps, edward partridge, john corrill, john whitmer, and a. s. gilbert_: gentlemen:--yours of the 10th inst., was received yesterday, in which you request me as executive of this state to join you in an appeal to the president of the united states for protection in the enjoyment of your rights in jackson county. it will readily occur to you, no doubt, the possibility of your having asked of the president protection in a way that he, no more than the executive of this state, can render. if you ask for that which i may be of opinion he has power to grant, i should have no objection to join in urging it upon him; but i could no more ask the president--however willing i am to see your society restored and protected in their rights--to do that which i may believe he has no power to do, than i could do such an act myself. if you will send me a copy of your petition to the president, i will judge of his right to grant it; and if of opinion he possesses the power, i will write in favor of its exercise. i am now in correspondence with the federal government, on the subject of deposits of munitions of war on our northern and western borders, and have no doubt but i shall succeed in procuring one, which will be located, if left to me, (and the secretary of war seems willing {489} to be governed by the opinion of the executive of this state), somewhere near the state line, either in jackson or clay county. the establishment will be an "arsenal," and will probably be placed under the command of a lieutenant of the army. this will afford you the best means of military protection, the nature of your case will admit. although i can see no direct impropriety in making the subject of this paragraph public, yet i should prefer it not to be so considered for the present, as the erection of an arsenal is only in expectancy. permit me to suggest to you, that as you now have greatly the advantage of your adversaries, in public estimation, there is a great propriety in retaining that advantage, which you can easily do by keeping your adversaries in the wrong. the laws, both civil and military, seem deficient in affording your society proper protection; nevertheless, public sentiment is a powerful corrector of error, and you should make it your policy to continue to deserve it. with much respect, and great regard, i am your obedient servant, daniel dunklin. the brethren in missouri to governor dunklin, informing him that they expect the arrival of reinforcements from their brethren in the east. liberty, clay county, mo., april 24, 1834. dear sir:--in our last communication of the 10th instant, we omitted to make inquiry concerning the evidence brought up before the court of inquiry, in the case of colonel pitcher. the court met pursuant to adjournment, on the 20th of february last, and for some reason unknown to us, we have not been able to obtain information concerning the opinion or decision of that court; we hoped that the testimony would have been transmitted to your excellency before this, that an order might be issued for the return of our arms, of which we have been wrongfully dispossessed, as we believe will clearly appear to the commander-in-chief, when the evidence is laid before him. as suggested in your communication of the 4th of february, we have concluded to organize according to law, and apply for public arms; but we feared that such a step, which must be attended with public ceremonies, might produce some excitement; and we have thus far delayed any movement of that nature, hoping to regain our arms from jackson county, that we might independently equip ourselves, and be prepared to assist in the maintenance of our constitutional rights and liberties, as guaranteed to us by our country; and also to defend our persons and property from a lawless mob, when it shall {490} please the executive at some future day, to put us in possession of our homes, from which we have been most wickedly expelled. we are happy to make an expression of our thanks for the willingness manifested by the executive to enforce the laws, so far as he can consistently "with the means furnished him by the legislature;" and we are firmly persuaded that a future day will verify to him that whatever aid we may receive from the executive has not been lavished upon a band of traitors, but upon a people whose respect and veneration for the laws of our country, and its pure republican principles are as great as that of any other society in these united states. as our jackson foes and their correspondents are busy in circulating slanderous and wicked reports concerning our people, their views, etc., we have deemed it expedient to inform your excellency that we have received communications from our friends in the east, informing us that a number of our brethren, perhaps two or three hundred, would remove to jackson county in the course of the ensuing summer; and we are satisfied that when the jackson mob get the intelligence that a large number of our people are about to remove into that county, they will raise a great hue-and-cry, and circulate many bugbears through the medium of their favorite press; but we think your excellency is well aware that our object is purely to defend ourselves and possessions against another outrageous attack from the mob, inasmuch as the executive of this state cannot keep up a military force "to protect our people in that county, without transcending his powers." we want, therefore, the privilege of defending ourselves and the constitution of our county, while god is willing we should have a being on his footstool. we do not know at what time our friends will arrive, but expect more certain intelligence in a few weeks. whenever they do arrive, it would be the wish of our people in this county, to return to our homes, in company with our friends, under guard; and when once in legal possession of our homes in jackson county, we shall endeavor to take care of them, without further wearying the patience of our worthy chief magistrate. we will write hereafter, or send an express. during the intermediate time, we would be glad to hear of the prospects of recovering our arms. with due respect, we are, sir, your obedient servants, (signed) a. s. gilbert, edward partridge, w. w. phelps, john corrill, john whitmer. p. s. many of the brethren who are expected here soon, had made {491} arrangements to emigrate to this state before the outrages of the mob last fall. we hope the painful emergency of our case will plead an excuse for our frequent communications. letter of governor dunklin replying to the communication of april 24th from the brethren in clay county. city of jefferson, may 2, 1834. _to messrs. w. w. phelps and others_: gentlemen:--yours of the 24th ultimo is before me, in reply to which i can inform you, that becoming impatient at the delay of the court of inquiry in making their report in the case of lieutenant-colonel pitcher,--on the 11th ultimo i wrote to general thompson for the reasons of such delay; last night i received his reply, and with it the report of the court of inquiry, from the tenor of which, i find no difficulty in deciding that the arms your people were required to surrender on the 5th of last november, should be returned; and have issued an order to colonel lucas to deliver them to you or your order, which order is here enclosed. respectfully, your obedient servant, (signed) daniel dunklin. following is the order referred to above: city of jefferson, may 2, 1834. _to samuel d. lucas, col. 33rd regiment_: sir:--the court ordered to inquire into the conduct of lieutenant-colonel pitcher, in the movement he made on the 5th of november last, report it as their unanimous opinion that there was no insurrection on that day, and that colonel pitcher was not authorized to call out his troops on the 5th of november, 1833. it was then unnecessary to require the mormons to give up their arms. therefore, you will deliver to w. w. phelps, edward partridge, john corrill, john whitmer, and a. s. gilbert, or their order, the fifty-two guns and one pistol reported by lieutenant-colonel pitcher to you on the 3rd december last, as having been received by him from the mormons on the 5th of the preceding october, [november]. respectfully, daniel dunklin, commander-in-chief. letter to governor dunklin answering his of april the 20th wherein he cautioned the saints to keep their enemies in the wrong. liberty, clay county, may 7, 1834. dear sir:--your favor of the 20th ultimo, came to hand the 1st {492} instant, which gives us a gleam of hope that the time will come when we may experience a partial mitigation of our sufferings. the salutary advice at the conclusion of your letter is received with great deference. since our last of the 24th ultimo, the mob of jackson county have burned our dwellings; as near as we can ascertain, between one hundred and one hundred and fifty were consumed by fire in about one week; our arms were also taken from the depository (the jail) about ten days since, and distributed among the mob. great efforts are now making by said mob to stir up the citizens of this county (clay) and lafayette, to similar outrages against us; but we think they will fail of accomplishing their wicked designs in this county. we here annex a copy of the petition to the president, signed by about one hundred and twenty. with great respect, etc., (signed) a. s. gilbert, w. w. phelps. _daniel dunklin, governor of missouri_: letter to colonel s. d. lucas asking about arms surrendered at independence. liberty, clay county, missouri, may 15, 1834. _colonel s. d. lucas_: sir:--we have this day received a communication from the governor of this state, covering the order herewith, and we hasten to forward the said order to you by the bearer, mr. richardson, who is instructed to receive your reply. we would further remark that under existing circumstances, we hope to receive our arms on this side the river, and we would name a place near one of the ferries for your convenience: as the arms are few in number, we request that they may be delivered with as little delay as possible. respectfully yours, (signed) a. s. gilbert, w. w. phelps, john corrill, edward partridge, john whitmer. p. s.--we will thank you for a written communication, in answer to this letter, and the accompanying order. [6] {493}all hope for relief from the general government was destroyed on receipt of the following communication from the city of washington: reply of the general government to the petition of the saints. war department, may 2, 1834. gentlemen:--the president has referred to this department the memorial and letter addressed to him by yourselves and other citizens of missouri, requesting his interposition in order to protect your persons and property. in answer, i am instructed to inform you, that the offenses of which you complain, are violations of the laws of the state of missouri, and not of the laws of the united states. the powers of the president under the constitution and laws, to direct the employment of a military force, in cases where the ordinary civil authority is found insufficient, extend only to proceedings under the laws of the united states. where an insurrection in any state exists, against the government thereof, the president is required on the application of such state, or of the executive (when the legislature cannot be convened), to call forth such number of the militia, as he may judge sufficient to suppress such insurrection. but this state of things does not exist in missouri, or if it does, the fact is not shown in the mode pointed out by law. the president cannot call out a militia force to aid in the execution of the state laws, until the proper requisition is made upon him by the constituted authorities. very respectfully, your most obedient servant, (signed) lewis cass. _to messrs. a. s. gilbert, w. w. phelps, edward partridge, and others liberty, clay county, missouri_. end of volume i. footnotes 1. in order to group the correspondence concerning the troubles in jackson county as close to the recital of those events in the text of the prophets narrative as may be, several of the communications in this chapter are taken from the place assigned them by previous editors and given in this concluding chapter of volume i. 2. in my judgment, it does seem that under the powers conferred upon the executive by the provision of the fundamental law of the state--the constitution--and the militia law he quotes, the governor could have granted the request of the saints to be protected in their homes, until peace was restored. surely the clause, "or other emergency," in the section of the law just referred to, was broad enough to justify him in protecting, by the state militia, twelve hundred citizens of the united states in their homes until mob-violence had subsided--until respect for the civil law had been restored, and these citizens allowed to dwell in safety upon the lands they had purchased from the general government. under these provisions he could have "curbed those cruel devils of their will," without "doing even a little wrong, in order to do a great right"--without "wresting the law to his authority." 3. it required no great wisdom, however, to forsee that for the saints to return to their homes, and then be left there without protection--left to the mercy of human wretches, in whose veins ran none of the milk of human kindness--would not be far removed from suicide, as the mob greatly outnumbered the saints. to return under these circumstances would only be laying the foundation for a greater tragedy than the one already enacted; and the brethren wisely concluded not to attempt to regain possession of their homes, until some measure was adopted to protect them when there--until "god or the president ruled out the mob." 4. thus ended the only effort that was ever made by the officers of missouri to bring to justice these violators of the law. one class of citizens had conspired against the liberties of another class, and being the stronger had, without the authority of the law, or shadow of justification, driven twelve hundred of them from their possessions, and there was not virtue enough in the executive of the state and his associates to punish the offenders. the determination of the mob to resist the law was stronger than the determination of the state officers to execute it and make it honorable. and yet the constitution of the state made it the imperative duty of the executive to "take care that the laws are faithfully executed;" and the laws of the state empowered the commander-in-chief of the militia (the governor) "in case of * * * insurrection, or war, or public danger, or other emergency, to call forth into actual service such portion of the militia as he might deem expedient." with this power placed in his hands by the laws of the state, governor dunklin permitted mobs to overawe the court of inquiry he himself had ordered, and allowed them to continue unchecked in their unhallowed deeds of devastation and violence. and while the mobocrats triumphed over law and order, the governor's letters to the leading elders of the church contained many pretty, patriotic sentiments, but he lacked the moral courage to execute the law of the state. 5. the letter here referred to will be found on pages 476-8. 6. the arms were never returned to their owners. before lucas received the governor's order, forwarded to him by the brethren, he had left jackson county, settled in lexington, missouri, and resigned his commission. subsequently governor dunklin issued a second requisition for the arms, this time directing it to colonel pitcher; but between the issuing of the two orders, the first to lucas and the second to pitcher, the arms were distributed among the mob, and they insolently boasted that the arms should not be returned notwithstanding the order of the chief executive of the state. end of volume i. {494} {495} index to volume i. a addresses,--elders in zion to churches abroad, 379, _et seq_. agreement,--memorandum of, between jackson county mob and saints, 394. allen, elder charles,--abused by mob, 391 and note. anthon, prof. charles,--acknowledges visit of martin harris with transcript of nephite characters, 20. apocrypha,--revelation concerning, 331. apostates,--ezra booth, 215; first, (note) 216; at hiram, ohio, 260. b bainbridge, south, chenango county, n. y.,--prophet married at, 17; prophet arraigned in court at, 89. baptisms,--first in new dispensation, 42; early at fayette, 51; number of previous to organization of church (note), 76, 77; efforts to prevent at colesville, 86. baptism of prophet's parents, 79; of martin harris, 79; orrin porter rockwell, 79; desire of some to join church without (revelation), 79. barber, andrew,--death of, 431, and (note), 431. bend, mcilwaine's,--revelation given at, 203. bennett, david,--attacked by mob, 429, bentley, adamson,--(baptist) (note), 121. benton,--swears out warrant against prophet, 97. bishop, gladden,--president of church at westfield, n. y., 335. blue, big, river in jackson county,--meeting of saints on banks of, 336, 337; gathering of mob at ferry of, 429; the battle of, 430, 431 and note. boggs, lieutenant governor lilburn w.,--secretly aids jackson county mob, 391, 392. book of mormon,--existence of revealed to joseph smith, 13; plates of first seen by joseph smith, 16; delivered to the prophet, 18: translation of began, 20; oliver cowdery assists in, 32, 33; several of the witnesses ditto, 49: the prophet's preface to, 56; copyright of (note), 58; "author and proprietor of," 58; title page by moroni, 71; difficulties attending translation of (note), 75, 76; two copies of ms. made (note), 75; counted as a strange thing, 84. booth, ezra,--appointed on mission to missouri, 178; arrives in zion, 191; apostatizes at kirtland, 215, 216, and note. boyington, dr., 97. brazeale, hugh d.,--boast of, 430; death of, 431. burch, attorney,--assists to prosecute prophet, 92. c cahoon, william f.,--appointed on mission, 332. campbell, alexander,--founder of {496} sect "the disciples," relations with sidney rigdon (note), 120. canada, upper,--prophet's journey through, 421. charges,--false, against saints refuted (note), 376, 377. china,--earthquake in (note), 158. cholera,--in united states, 282; ravages of, 301. church,--the, reasons for writing history of, 1; time when written, 2; prophecy concerning rise of, 42; instructions how to organize, 61; government of (revelation), 64, _et seq_.; first elder of, 40, 61; day of organization of, 77; commanded to move from new york to ohio, 139; at thompson, breaks covenant (note), 180; in zion, divided into ten branches (note), 409. churches,--sectarian, all wrong, 6. circular,--on building temple at kirtland, 349, 350. coburn, emily,--efforts to prevent her joining church, 87; baptism of, 87. coe, joseph,--accompanies prophet to zion, 188. cole, squire,--attempts to anticipate publication of book of mormon, 76. colesville, broome county, n. y., 81; home of knight family, 47; prophet's ministry at, 81, 86; opposition to work at, 86, 87; efforts to prevent baptism at, 87, 88. colesville, branch,--removed to ohio, 173; settled at thompson (note), 180; removed to missouri (note), 181; arrive in zion, 191; number of (note), 196. colburn, village, canada,--prophet preaches in, 421. color, free people of, 373; article on, 377, _et seq_. and note. coltrin, zebedee,--biography, (note), 322; speaks in tongues in kirtland, 323. commandments, book of, number of copies of first edition, 222; testimony of elders to, 226 and note; dedicated by prayer, 234; how esteemed by church 235, 236 and note; joseph smith _et al_. appointed stewards of, 236 and note; first edition ordered printed, 270. conference,--first of church, 84; date of (note), 84; spiritual manifestations at, 85; second of church, 115; results of, 118; third of church, 140; fourth of church, kirtland, june 3rd, 175; date of, (note), 175; spiritual manifestations at (note), 176; at hiram, 219; special at kirland, 219 and note; at hiram, 221, 222 and note; at amherst, lorain county, ohio, 242, 243 and note; of high priests and elders at kirtland, 322, 323; in zion, first on 6th of april, 336; of high priests in kirtland, 342, 352, 354. confirmation,--of members, first, 78; lydia knight and emma smith, 106, 108. constitution, article from mo., 374 and note; secret of mob, 374 and note. copley, leman, quaker,--embraces the gospel, 167 and note; revelation to 167, _et seq_. copley, daniel, priest's license taken from, 354. corrill, john,--offers himself a ransom for saints in jackson county, 294. council, a,--appoints committee to purchase land in kirtland, 335; in zion to effect reconciliation with brethren in kirtland, 335, to consider standing of baldwin welton _et al_., 343; doings of reviewed, 343; of high priests in zion, 407. counsel employed by saints, 424, 425. covill, james, baptist minister,--makes covenant, 143: revelation to, 143, _et seq_.; reasons for breaking covenant, revelation on, 145. cowdery, oliver,--biography (note), 32; becomes acquainted {497} with smith family, (note), 32; meets david whitmer at palmyra (note), 32; becomes scribe to the prophet, 32; receives divine evidence of prophet's inspiration (revelation), 33, 35; desires power to translate, granted, (revelation), 36; fails, reasons why, (revelation), 37, 38; receives aaronic priesthood, 39; baptized, 41; describes john, the baptist's administration (note), 42, 43; desires to become one of the three witnesses, 53; obtains view of plates, 54; second elder in the church, 41, 61; ordains prophet joseph the first elder of the church, 78; revelation to, 80; first public discourse preached by, 81; baptizes at colesville, 88; falls into error in commanding prophet, 105; accepts revelation of hyrum page, 110; revelation to, instructing him to be obedient, 110; appointed to lamanite mission, (note), 118; departs on mission, 120; visits catteraugus tribe, (note), 120; arrives at kirtland, 120; public ministry at kirtland, 124, 125; released as church historian (revelation), 166 and note; reports lamanite mission by letter, (note), 182, 183; returns to kirtland with prophet, 206; appointed to carry manuscript of book of commandments to zion, (note), 221, 222, and 229, 234, (note); special messenger of saints in zion to kirtland, 385; appointed editor of _saints' messenger and advocate_ at kirtland, also editor of re-printed _star_, 409. cowin, horace,--appointed to mission, 332. cumorah,--the hill, 15; description of, (note), 15; joseph smith's first visit to, 16. d davidson, james,--counsel for prophet, 89; defends prophet at second trial, 93. deeds, of consecration and stewardship,--forms of, (note), 365, _et seq_. dennison, dr.,--member of hiram mob, (note), 264. dibble, philo, miraculously healed (note), 431. discourse,--first public in new dispensation, 81. dogberry paper, periodical, attempt to publish book of mormon in, (note), 76. e elders, in zion,--address of to church, 277 _et seq_.; of church, address to, 280; address of elders stationed in zion to churches abroad, 373 _et seq_. enemies, eyes of, blinded, 109. enoch,--prophecy of, 133 _et seq. epistles, see letters_. ewing, rev. finis,--opposes church, (note), 372, 392. f family, the,--at kirtland, (note), 146. farm, french,--purchase of, 335, 336. fayette, residence of whitmers, 49; prophet moves to, 49; church organized at, 76, 77; first public meeting held at, 81; prophet removes to, 109. fayette,--county seat of howard county, mo., (note), 395. feet,--ordinance of washing of, 323. firms,--gilbert & whitney, ohio, (note), 145; united zion and kirtland, 270. fitzhugh, rev. connected with jackson county mob, 372, 392. g gilbert, algernon sidney,--senior member of gilbert & whitney, kirtland (note), 145; enquires of {498} the lord concerning duty (revelation), 179; accompanies prophet to zion, 188; agrees with mob to close store in zion, 391; offers himself as ransom for saints in jackson county, 394; committed to jackson county prison, 432; assaulted by thomas wilson, 432. gilbert & whitney, messrs., merchants.--store wrecked, 428. gilbert, j. h.,--principal compositor on book of mormon, (note), 75. gould, john,--accompanies orson hyde as special messenger to zion (note), 407; dispatched from zion with petition to governor of missouri, 410. grandin, egbert b.,--prints book of mormon, 71. green, john p.,--speaks in tongues, 296; appointed to preside over parkman branch, 342. h hale, isaac,--of harmony, penn., prophet boards with, 17; embittered against the prophet, 108. hale, emma,--time and place of birth, (note), 17; marries prophet, 17; baptism of, 88. hale, levi,--baptism of, 88. hancock levi ward,--biography of, 322. harding, stephen s.,--statement respecting translation of book of mormon, (note), 75. harris,--spy for mob (note), 427; harris, martin.--biography (note), 19; aids prophet, 19; presents transcript of nephite characters to dr. mitchell and prof. anthon, 20; asks privilege of showing manuscript to friends, 21; loses manuscript, 21; desires witness that the prophet has the plates of book of mormon, 28; desires to become one of three witnesses, 53; failure at first effort, 54; final success, 55; accompanies prophet to zion, 188. higbee, isaac, sen.,--father of elias and isaac higbee, jun., (note), 410. higbee, sophia,--mother of elias and of isaac higbee, jun. (note), 410. higbee, elias,--ordained a high priest, biography (note), 410. higbee, isaac, jun.,--ordained high priest, 410; biography (note), 410. higbee, james,--trial of in kirtland, 355. hiram, township, portage county, ohio,--home of johnson family, 215; prophet removes to, 215; mob at, 261. history of church,--prophet's reason for writing, 1; time of writing, 2. history,--hayden's of disciples (note), 158; (note) 215, 261. historian and recorder,--oliver cowdery acts as (note), 166; john whitmer appointed as (note), 166. house, of the lord in zion, 359, _et seq_.; corner stone of laid in kirtland, 400. howe, e. d.,--author, "mormonism unveiled" (note), 217. hubble,--false prophetess, 154, and note. hurlburt, "doctor" philastus,--ordained elder, 334; trial of, 353; appeal of from decision, 354; excommunication, 355; character of (note), 355. hunter, rev.,--connected with jackson county mob, 392 and note. hyde, orson,--biography (note), 217; clerk for gilbert & whitney, 217; revelation to, 218; chosen clerk, first presidency, 353; sent from kirtland to zion as special messenger, 407; dispatched from zion with petition to governor of missouri, 410. j jaques, vienna,--in kirtland, 342; in zion, 407, 408. {499} john, the baptist,--confers aaronic priesthood on joseph smith and oliver cowdery, 39; acts under direction of peter, james, and john, 40. john, the apostle,--difference of opinion of joseph and oliver respecting, settled, 35, 36. johnson, lyman e.,--biography (note), 322. johnson, robert,--spy for mob, 427 and note. johnson, family (note), 26. johnson, olmstead,--prophecy concerning, 260. jolley, william,--baptized, 81. jolley, elizabeth,--baptized, 81. jolley, vincent,--baptize, 81. jolley, julia ann,--baptism of, 86. jolley, harriet,--baptism of, 86. journal,--prophet's daily, (note) 416, and note, 422, 423. k kavanaugh, rev.,--connected with mob, 372, 392 and note. kennedy, j. h.,--author, "early days of mormonism," (note), 158. kimball, heber chase,--biography (note), 296; visits prophet in kirtland, 296. kirtland, ohio,--arrival of lamanite mission at, 120; false spirits in church at, 146. knight, newel,--prophet's labors with, 82; seized by evil spirit, 83; devil cast out of, 83; visions of, 85; witness of prophet's trial, 92; perplexes attorney seymour, 93; appointed to go to missouri, 181; appointed leader of colesville branch in moving to zion (note), 181. knight, joseph sen,.--early acquaintance with the prophet (note), 47; goes in search of prophet's assailants (note), 47; supplies provisions to the prophet and cowdery, 47; desires to know his duty in connection with new dispensation (revelation), 48; revelation to, 80; baptism of, 88; mob at house of, 88; employs lawyers to defend prophet, 89. knight, joseph, jun.,--baptism of, 88. knight, polly, baptism of, 88; death of in zion, 199 and note. knight, lydia, wife of newel,--dream of, 101. l lake, elder james,--attends council at kirtland, 389; commanded to remain in kirtland, 389. lake, a priest,--license taken from, 333. lamanites,--mission to, 118; extent and importance of (note), 183, _et seq_. lands,--purchase of in ohio, 166. letters,--oliver cowdery to, joseph smith and church at kirtland, 182; booth's series of (note), 217; asael smith to jacob town, 286, 287; joseph smith the prophet, to william w. phelps, 297, _et seq_.; of prophet to mr. n. e. seaton for publication, written by commandment (note), 312, _et seq_.; joseph smith to w. w. phelps, warning for inhabitants of zion, 316, 317; of council of high priests to bishop and saints in zion, 317, _et seq_.; first presidency, to branch in thompson, 324; john murdock, to thompson branch, 325; joseph smith, jun., to n. e. seaton, 326: joseph smith, jun., to ---carter, 338, 339; joseph smith, jun., to brethren in zion, 368-370; first presidency, to john smith at eugene, 370; first presidency, to church at eugene, 371; n. k. whitney, to church at eugene, 371; extracts of, from elders to editor of _star_, {500} 387, 388; joseph smith, jun., to vienna jaques, 407; frederick g. williams, to saints in zion, 417-419; wood, reese, doniphan, atchinson, to saints in zion, 425; the prophet joseph, to moses c. nickerson, 444-445; r. w. wells, attorney general of missouri, to messrs. doniphan and atchinson, 444; judge ryland, to amos reese, esq., 445; a. s. gilbert to governor dunklin, 446-7; amos reese to governor dunklin, 447; prophet joseph smith to bishop partridge, 448, _et seq_.; prophet joseph smith to edward partridge, _et al_., 453, _et seq_.; w. w. phelps, to joseph smith, 457; a. s. gilbert, to governor dunklin, 472, _et seq_.; first presidency, to the scattered saints, 475, _et seq_.; governor dunklin to brethren in zion, 476, _et seq_.; a. s. gilbert, to a. leonard, esq., 478; edward partridge, _et al_., to judge ryland, 479; w. w. phelps, _et al_., to judge woodward, 479; w. w. phelps, to the brethren in kirtland, 481, _et seq_.; a. s. gilbert, _et al_., to the president of the united states, accompanying second petition to the president, 485-6; w. w. phelps, _et al_., to governor dunklin, 487; w. w. phelps to u.s. senator benton, 487; governor dunklin, to brethren in missouri, 488-9; a, s. gilbert, _et al_., to governor dunklin, 489, 490; governor dunklin, to w. w. phelps, _et al_., 491; governor dunklin to samuel d. lucas, 491; gilbert and phelps, to governor dunklin, 491-2; a. s. gilbert _et al_., to colonel s. d. lucas, 492; lewis cass, secretary of war department to a. s. gilbert, _et al_., 493. lewis, joshua,--sent as messenger from saints in missouri to judge ryland, 429. likens, rev.,--connected with jackson county mob, 372 (note), and 382 and note. lodi, n. y.,--prophet joseph and sidney rigdon preach in, 421. lovelady, rev.,--connected with jackson county mob, 372, 392 and note. lyman, amasa mason,--biography (note), 332; appointed on mission, 332. m mack, lucy,--ancestry of (note), 2. marsh, thomas baldwin,--biography (note), 117; revelation to, 116, appointed to go to missouri with ezra thayre, 178; enquires of the lord, 186; revelation to, 186, 187. mason, carnot,--member of hiram mob, (note), 264. mccarty, richard, mobber,--breaks into gilbert & whitney's store, 428 and note; takes out warrant for sidney gilbert, _et al_., 431. mccoy, rev. isaac,--opposes church, 372, 392 and note. m'lellin, william e.,--biography (note), 220; revelation to, 220; tries to imitate language of revelations, 226. mcmasters, cyrus, 97. mcwethy, isaac,--ordained elder, 327. meetings,--public, to be conducted by the spirit, (note), 163; elders instructed in ancient order of, 219. mentor, ohio,--gospel preached in, 124. _messenger and advocate,--latter-day saints_, resolution to publish, 409. ministers, sectarian,--opposition of, 372 and note; connection of with jackson county mobbing, 392 and note. miracles,--first in new {501} dispensation, 82, 83; in hiram (note), 215. misrepresentation,--published in newspapers, 158. mission,--lamanite, 188; departure of, 120; visit of to catteraungus tribe, 120; arrive at kirtland, 120; arrived at independence, 182; report of, 182-185, and notes. mitchell, dr.,--martin harris calls upon, 20; visited second time by martin harris (note), 20. mob, a,--collects at knight's residence, colesville, 88; second collection of at knight's, 97; brutality of at hiram, 261, _et seq_.; composition of at hiram, 264, 265 and note; first gathering of at independence, 342; manifesto of, 374, _et seq_.; proceedings of on 20th of july, 1833, 390, _et seq_.; proceedings of july 23rd, 1833, 394; treaty between, and saints, 394; action of in jackson county, 426, _et seq_. _monitor, western_,--on mormon troubles in jackson county, 392, _et seq_. mormonism,--_western, monitor_ on, 395, _et seq_. morley, isaac,--appointed on mission to missouri, 178; arrives in zion, 191; offers himself a ransom for saints in jackson county, 394. moroni, nephite prophet,--first, visit to joseph smith, 11; erroneously called nephi (note), 11; description of, 11; second appearing to joseph smith, 13; third visit to joseph smith, 14; fourth visit to joseph smith, 14. moses,--word of god revealed to, revealed to joseph smith, 89, _et seq_. mt. pleasant, upper canada,--ministry of prophet and sidney rigdon in, 421, _et seq_. murdock, joseph s.,--birth of, (note), 260; death of (note), 265. murdock, julia,--birth of, 260. n nephite, record,--see book of mormon. nickerson, freeman,--accompanies prophet joseph on mission to canada, 416; biography (note), 416. nickerson, freeman a, son of freeman nickerson, receives prophet and sidney rigdon, 412; accepts the gospel, 422; ordained an elder, 423. o ordination,--to aaronic priesthood, 38; to melchisedek priesthood (note), 40, _et seq_.; of first elders of church, 77, 78; to different offices of priesthood, 79; regulated in zion by council of priesthood, 407. p page, hiram,--baptized, 81; received false revelations, 109; renounces "seer stone," 115; messenger from saints in zion to judge ryland, 429. page, katharine,--baptized, 81. palmyra, wayne county, n. y.,--prophet's family moves to, 2; book of mormon published at 71. partridge, bishop edward,--biography (note), 128, 129; visits prophet at fayette, 128; revelation to, 131; accompanies prophet to zion, 188; violence of mob toward, 390; his own narrative of mob treatment, 390, 391; offers himself as ransom for saints in jackson county, 394; acknowledged head of church in zion, 409. paul, ----,--enters complaint 355. peck, hezekiah,--baptized, 88. perrysburg, n. y.,--prophet preaches at, 421. {502} persecution, commencement of, against the prophet, 6; extends to his family, 19; spirit of at harmony, 44; reflections of prophet on, 97; in missouri (see mob). persecutors,--mcmaster, 97; boyington, dr., 97;--benton, 97. peterson, richard b.,--baptized, 81. peterson, ziba,--revelation to, 118; appointed to mission to lamanites, 119; dropped from office, 195. petition,--of missouri saints to governor dunklin, 410, _et seq_.; second to governor dunklin, 451-2; of saints to president of u.s., 483. phelps, william wine,--arrival in kirtland, 184; biography (note), 186; preaches over western boundary of u. s., 190; attacked by mob, 390; offers himself a ransom for saints in jackson county, 394; dispatched from zion with petition to governor of missouri, 410. pitkin, george,--assists prophet on journey, 266. pixley, rev.,--agent of missionary society in western missouri, 372; opposes the church, 372, 373 and note. poorman, john,--baptism of, 86; defends prophet against mob, 263. pratt, parley p.,--biography (note), 118, 119; appointed to lamanite mission, 118; relations of, to sidney ridgon, 121; presents book of mormon to ridgdon, 122; appointed a mission to quakers (revelation), 167, (note) 169; reports his mission to lamanites, 181 and note, 183, _et seq_.; ministry in zion (note), 400, 401; assaulted by mob spies, 427 and note. pratt, orson,--biography (note), 127; enquires of the lord concerning his duty, 127. press,--purchase of for church, 217; opposition of, 273; _star_ taken by mob, 390 and note; resolutions to establish at kirtland, 409. priesthood,--aaronic, restored, 49; powers of, 39. priesthood, melchisedek,--restored of (note), 40, 41; power of melchisedek manifested, 175, 176; manner of manifestation (note,) 175. prophet, joseph smith, jun. (_see joseph smith, jun_.) prophets,--school of established (revelation), 310, 311; meeting of, 322; organization of, 334; in zion (note), 400. prophecy,--of earthquake in china (note), 158; on head of olmstead johnson, 260; on war of rebellion. prophets, false,--article on, 373, and note. q quakers,--sect of, character of (note), 167. r reid, john,--counsel for prophet, 89; defends prophet in second trial, 93; account of early prosecution of prophet (note), 94, 95. reserve, western,--history of disciples on (note), 158. revelation,--manner of receiving (note), 173; to joseph smith on lost manuscript, 22; on changes in manuscript, 23; to joseph smith, sen., 28; to oliver cowdery, making known secret thoughts, 33; to joseph smith and oliver cowdery concerning john the revelator, 36; to oliver cowdery granting power to translate 36; to oliver cowdery on the manner of translation, 37; to hyrum smith, making known his duty, 45; to joseph knight, sen., making known his duty, 48; to david {503} whitmer, calling him to ministry, 49; to john whitmer, calling him to ministry, 50; to peter whitmer, jun., making known his calling, 51; to three witnesses, 53; making known calling of the twelve apostles, 62; on church government, 64; to martin harris, atonement and "eternal punishment," 72, _et seq_.; to church, appointing prophet, seer and revelator to, 78; on re-baptism, 79; to oliver cowdery, hyrum smith, joseph smith, sen., joseph knight, sen., on duties of, 80; to joseph smith, jun., words of god to moses, 98; to joseph smith, jun. and oliver cowdery, instructions in duties, 101 _et seq_.; to emma smith, 103; to joseph smith, jun., oliver cowdery, and john whitmer, how time of to be spent, 104; on sacrament, 106, 107; to oliver cowdery, but one man at a time to receive revelations for church, 110; in presence of six elders, 111; to david whitmer, peter whitmer, jun., and john whitmer, defining duties of, 116; to thomas b. marsh, calling him to ministry, 116; to parley p. pratt, and ziba peterson, appointing mission, 118; to ezra thayer and northrop sweet, call of to ministry, 126; to orson pratt explaining duty of, 128; to joseph smith, jun., and sidney rigdon making known calling of latter, 129, _et seq_.; to edward partridge, making known duty of, 131; making known prophecy of enoch, 133; _et seq_.; to joseph smith and sidney rigdon commanding church to move to ohio, 139; received at third conference, promising to give law in ohio, 140, _et seq_.; to james coville, making known duties of, 143; second concerning james coville, why he broke covenant, 145; to church at kirland, instructions to leading elders at, 147; to church at kirtland in presence of twelve elders embracing the law of the church, 148, _et seq_.; to elders of church repudiating revelations by a woman, 154, _et seq_.; to joseph smith, jun., sidney rigdon, calling elders to conference, 157; to church at kirtland, zion and her future, 159, _et seq_.; to church at kirtland on spiritual gifts, 163; to joseph smith, jun., appointing john whitmer historian, 166; on purchase of lands in ohio, 166; to sidney rigdon and leman copley, appointing mission to quakers, 167, _et seq_.; to church explaining spirit manifestations, 170, _et seq_., and note, 170, and note, 173; to edward partridge, giving directions to settle n. y. saints at kirtland, 173, 174; to church appointing elders to travel two and two to missouri, 177, _et seq_.; to algernon sidney gilbert concerning his calling, 179; to newel knight, directing him to move to missouri, 181; to william w. phelps calling him to ministry, 185; to joseph smith, jun., designating the site of zion, 189, 190; to joseph smith making known purpose for which elders were called to zion, 191, _et seq_.; to saints in zion commanding them to return east, 201; to prophet and companions concerning the dangers in traveling by water, 203; to elders en route to zion, commanding them to assemble in zion, 206; to saints in kirtland, concerning saints in zion, 207, _et seq_.; prayer given by, 218; to william e. m'lellin, 220, 221; preface to book of commandments, 222, and note; on language of, 225; to orson hyde and others, explaining powers of priesthood, 227. _et seq_.; called appendix, 229, _et {504} seq_.; to joseph smith and sidney ridgon, directing them to engage in public ministry, 238; to high priests in kirtland, explaining duties in priesthood, 239, _et seq_.; to joseph smith, jun., on duties of elders, 241; explaining 7th chap. 14 v. i cor., 242; at amherst conference, appointing the elders to ministry, 243; _et seq_.; on different degrees of glory, 245, _et seq_.; to joseph smith, jun., explaining the apocalypse, 253, _et seq_.; to joseph smith on order of enoch, 255, 256; to jared carter, appointing him to ministry, 257; to stephen burnett, appointing him to ministry, 257; to f. g. williams, appointing him to ministry, 257; to stephen burnett, appointing him to ministry, 257; to f. g. williams, appointing him counselor to prophet, 257. 258; to church in zion on order of enoch, 267, _et seq_.; respecting orphans and their claims, 269; on priesthood, 287, _et seq_.; explaining wheat and tares, 301; appointing school of prophets, called olive leaf, 302, _et seq_.; the word of wisdom, 327, _et seq_.; to joseph smith, jun., for encouragement to, 329, _et seq_.; on apocrypha, 321; directing f. g. williams to be received into the united order, 333; explaining oneness of father and son, 343, _et seq_.; directing the building of the house of the lord at kirtland, 346; directing kirtland temple to be built, 350, 351; establishing united order at kirtland, 352; defining zion--_the pure in heart_, 400-402; defining duties of saints respecting laws of the land, 402, 406; to prophet while in canada, 420. rigdon, sidney,--biography (note), 120, _et seq_.; book of mormon presented to, 122; relations of to authorship of book of mormon (note) 122, _et seq_.; investigates mormonism, 124; conversion of, 125; visits prophet at fayette, 128; revelation to, 129; appointed to a mission to quakers, 167; fulfills mission (note), 169; accompanies prophet to missouri, 188; dedicates land of zion, 196 and note; appointed to write description of the land of zion, 197; removes to hiram--scribe to prophet, 219; assists the prophet in public ministry in kirtland and vicinity, 239, 241; accompanies prophet on second visit to missouri, 266; reconciled to bishop partridge, 267 and note; preaches at independence, 270 and 271; departs from zion with prophet for kirtland, 271; ordained counselor in first presidency, 334; presides at a council at modina county, ohio, 342; accompanies prophet on mission to canada, 416. rigdon, john w.,--son of sidney, writes biography of father (note), 122, _et seq_. riggs, burr,--trial and excommunication of, 327. riggs, harpin,--ordained elder, 327. rockwell, orrin porter,--baptism of, 79. rockwell, peter,--baptism of, 86. rockwell, caroline,--baptism of, 86. rockwell, electa, baptism of, 86. rudd, brother,--meeting at house of, 416. rumors,--spread by jackson mob, 431. ryder, simons,--converted by fulfillment of prophecy (note), 158; apostasy of, 260 and note. s sacrament,--prayer of consecration of, 69; first administered in church, 78; authorizing use of water in, 106. saints, new york,--commanded to assemble in ohio (revelation), 139; from new york arrive in ohio, 173; settling of (revelation), 173 and note; petition of, {505} to governor of missouri, 410; renewed activity of, 424 on big blue attacked, 426; on prairie attacked, 427; attack on, at independence, 427. salisbury, jenkins,--appointed on mission, 332. school,--common, 276 and note. scott, rev. walter,--reformed baptist, relations with sidney rigdon, 121; opposes the prophet joseph, 188. scriptures,--lost books of, 132 and note; prophet joseph translates ancient, 170; translation renewed at hiram, 215 and note; translation of new testament completed, 324 and note. scriptures,--passages of ancient, quoted by moroni, 12; understanding of prophet opened respecting, 43. seymour, attorney,--prosecutes prophet, 92; newel knight's answer to, 92, 93. shearer, rev.,--opposition of, 87. silvers, esq.,--refuses to issue process against mob, 429. simpson, richard,--chairman of mob meeting, 395. smith, joseph, jun., the prophet,--birth and ancestry of, 2; attracted by religious excitement, 2, 3; reflection of on divided christendom, 3; becomes partial to methodist, 3; instructed by james, 4; first prayer, 5; seized by evil power, 5; first vision, 5, 5; relates vision to sectarian priest, 6; sectarian persecution of, 7, 8; character of early youth, 9, 10; letter on personal character (note) 10; first visit of moroni to, 11; angel's message and instruction, 12; name to be evil spoken of, 11; repetition of visits and instructions of angel 10, 13, 14; commanded to tell father his vision, 15; first visit to cumorah, 16; four annual meetings with moroni, 16; employed by josiah stoal, 17; story of being a money digger, 17; marriage to emma hale, 17; obtains plates of book of mormon, 18; charges concerning plates, 18; efforts of enemies to wrest plates of book of mormon from, 18; leaves manchester for harmony, penn., 19; commences translation of nephite records, 19; intrusts manuscript of book of mormon to martin harris, 21; visits father's family, 21; loses possession of plates and urim and thummim for season, 21; moroni temporarily returns urim and thummim, 21; revelation to, concerning lost manuscript, 22; design of enemies in relation to manuscript revealed to, 23; sacred records and urim and thummim restored to, 23; purchases farm of isaac hale, 28; visited by his father and mother, 28; received revelation for martin harris--promise that three special witnesses shall see the plates, 28, _et seq_.; receives aaronic priesthood, 39; baptized, 42; assisted by joseph knight, sen., 47; becomes acquainted with whitmer family, 48; removes tot he whitmer residence, fayette, seneca county, 51; with the three witnesses at time of angel's visitation, 54, 55; the first elder of the church, 41, 61; ordains oliver cowdery an elder in the church, 77; appointed seer, translator, and prophet to the church (revelation) 78; ministry at colesville, 88; escapes from mob, 89; arraigned in court, 89; acquitted, 91; second arrest of, 91; abused by constable, 91; trial at colesville, 92; acquittal of, 96; copies and arranges revelations, 104; corrects cowdery and whitmer as to doctrine, 104, 105; instructed on administering {506} sacrament (revelation), 106; removes from harmony to fayette, 109; accompanies elders rigdon and partridge to kirtland, 145; persuades saints at kirtland to give up common stock concern, 146; receives number of important revelations, 147-170: translates ancient scripture, 170; leaves kirtland for missouri, 188; meeting with rev. walter scott, cincinnati, 188; arrives at independence, mo., 188; reflections on state of society in missouri, 189; dedicates temple site in zion, 199; leaves zion for kirtland, 202; meets elders en route for zion, 205; arrives in kirtland, 206; dedicates book of commandments by prayer, 234; appointed steward over commandments, etc. (revelation), 236; public ministry at shalersville and ravenna with sidney rigdon (revelation), 241; attends conference at amherst, and is ordained president of the high priesthood, 242, 243 and note; returns from amherst conference, and receives vision of the three glories, 245; mobbed at hiram, 260, _et seq_.; second visit to missouri, 265; arrives second time in zion, 266; acknowledged in zion president of high priesthood, 267; organized church with a view to independence, 269; visits colesville branch on big blue, 269 and note; gives directions concerning literary affairs and stores in zion, 270 and note; leaves zion for kirtland, 271; poison administered to, 271; instances of gift of seer-ship, 272 and note; arrival at kirtland, 272; recommences translation of scripture, 273; receives first copy _evening and morning star_, 273; visits albany, new york and boston, 295; receives visit from brigham young and heber c. kimball, 295, 296; receives gift of tongues, 297, reviews state of world close of 1832, 301; writes for the press on same subject, 312; _et seq_.; introduces ordinance of washing feet, 323; completes translation of new testament, 324; reflection on mob violence in jackson county, 393, 400; mission to canada, 416, _et seq_.; return to kirtland from canada mission, 422. smith, jos., sen.,--birth, place of residence, marriage to lucy mack, 2; encourages prophet to follow instruction of moroni, 15; visits his son joseph at harmony, 28; revelation to, 80. smith, hyrum, brother of the prophet,--birth (note) 44; visits the prophet at harmony and inquires respecting the work, 45; revelations to, 45, 80; breaks ground for kirtland temple, 352. smith, samuel h., brother of the prophet,--birth (note) 44; conversion and baptism of, 44; revelation to, 80. smith, william,--brother of the prophet,--biography of (note), 322; baptism of, 86; speaks in tongues in kirtland, 323. smith, don c., brother of the prophet--baptism of, 86. smith, alvin, brother of the prophet--death of, 2, 16. smith, george albert,--birth and ancestry, 285 and note; baptism of, 285; arrives in kirtland, 348; labors on temple, 353. smith, asael, grandfather of the prophet,--letter from (note), 285, _et seq_. smith, john, uncle to the prophet,--visit of joseph smith, sen., to 285; arrives in kirtland, 348. smith, emma,--revelation to, 103; adopts murdock twins, 260; removes to hiram, 266. smith, jerusha,--baptism of, 86. smith, katherine,--baptism of, 86. {507} snow, zerubbabel,--appointed on mission, 332. _star, evening and morning_,--purchase of press for, 217; prospectus oc, 259 and note; first issue of, 273; purpose of publication of, 274; articles from, 273, 275, 276, 277, 280, 282, 283, 377; extra, 378, 379 and note, 379, 387; press of demolished, 390; resolution to publish at kirtland, 409; office of, 277. _star_, ohio,--publishes ezra booth's letters, 241. stoal, josiah,--employs the prophet, 17; testifies at prophet's trial, 89; daughters of, testify at prophet's trial, 90. store, wilson's,--gathering of mob at, 430. stringham, william and wife,--baptized, 88. stringham, julia,--baptized, 88. t tanner, john,--sends sons to kirtland to learn will of the lord, 410; biography (note), 410. tarbill, squire,--prophet and emma hale married at the house of, 17. temple, kirtland,--corner stones laid, 400. temple,--side of in zion (revelation), 189; dedication of site of, 199; at kirtland, preparations to build, 349; circular on kirtland, 349; in zion, 359; first description of, in zion, 359, _et seq_. thayre, ezra,--appointed on mission to missouri, 178; revelation to, 186. thompson,--church at, 180; difficulties in (note), 180, 181. times,--signs of the, 347. tongues,--first of first exercised (note), 297; brigham young speaks in, 297 and note; hymn sung in, 409; gift exercised in canada, 422. township,--kaw, jackson county, mo.--colesville branch settled in, 196; conference held in, 199. u urim and thummim,--deposited with nephite plates, 12 not to be shown except to chosen witnesses, 13; first seen by joseph smith, 16; delivered to the prophet, 18. w wait, truman,--appointed on mission, 332. waste,--member of hiram mob, 262 and note. waterford, village of canada,--prophet and sidney rigdon preach in, 422. westfield, chautauqua county, n. y.,--meetings at, 417, 419. weston, samuel, justice of the peace,--connected with the mob, 376; liberates richared mccarty, 428. whitmer, david,--birth of, (note), 32; goes to harmony to take the prophet to his father's house, 49; revelation to, 49; desires to become one of three witnesses, 52; behold nephite records, 54. whitmer, john,--birth of, (note), 49; interest in the work, 49; revelation to, 50; assists prophet to copy and arrange revelations, 104; appointed historian of the church, 166; appointed to accompany oliver cowdery to zion, 234 and note, 235; offers himself a ransom for saints in jackson county, 394. whitmer, peter, jun.,--birth (note), 49; interest in work, 49; revelation to, 51. whitmer, jacob,--baptized, 81. whitmer, mary,--baptized, 81. whitmer, elizabeth ann,--baptized, 81. whitmer, christian,--baptized, 81. whitmer, annie,--baptized, 81. whitmer, elizabeth,--baptized, 81. whitney, bishop newel kimball,--biography (note), 145, 146; {508} welcomes prophet and wife to his home at kirtland, 145; accompanies prophet on second visit to zion, 265; returns to kirtland with prophet, 271; accident by the way, 271; renewal of journey to kirtland, 272; accompanies prophet to albany, new york and boston, 295. williams, dr. frederick g.,--biography (note), 125; joins lamanite mission, 125; ordained counselor in first presidency, 334. wisdom, word of, 327. witnesses,--three promised (revelation), 28, _et seq_.; referred to in book of mormon (note), 52; revelation to, 53; with the prophet seek promise of testimony, 54; details connected with testimony of (note), 55; formal testimony of, 56, 57. witnesses,--eight testimony of, 57; time and place of receiving testimony (note), 57. world,--state of, 281, 301, 388; prophet's letter on, 312; in april, 1833, 337. y young, brigham,--biography (note), 296; visits the prophet, 295; speaks in tongues, 297 and note; returns to kirtland from mission to canada, 388. young, joseph,--biography (note), 295; visits prophet, 295. z zion,--site of revealed, 189; first sabbath in, 190; first house in, 196; prophet's description of the land of, 197, 198; first conference in, 199; first death in, 199 and note; city of and plat, 357 _et seq_.; reports concerning extensions of, 419. history of the church of jesus christ of latter-day saints period i. history of joseph smith, the prophet. by himself volume vi. an introduction and notes by b. h. roberts published by the church. salt lake city, utah. 1912. {iii} table of contents. volume vi. introduction. the time period. why the latter-day saints were welcomed to illinois. nauvoo as a possible manufacturing center. educational measures at nauvoo. jealousy of nauvoo's promising greatness. the character of the people of western illinois. educational status of the people of western illinois. the political phase. mischief arising from false legal and political counsel. subserviency of politicians and lawyers. the fate of a balance of power factor in politics. joseph smith's candidacy for the presidency. missouri as a factor in the affairs of nauvoo. apostate conspirators at nauvoo. the _expositor_ affair. the appeal to the mob spirit. the prophet's nobility in the hour of trial. teacher. prophet and patriarch. chapter i. an estimate of the prophet joseph as a religious leader--anti-mormon meeting at carthage--historical sketch--important conference of the twelve held in boston. minutes of the manchester conference. "joe smith, the mormon prophet." preamble and resolutions. historical sketch of the church of jesus christ of latter-day saints. important conference of the twelve held at boylston hall, boston. chapter ii. movements of apostles in the east--the nauvoo mansion--rockwell acquitted--special conference at nauvoo--discourse of the prophet on the demise of james adams. the drought of 1843. woodruff in a train wreck. nauvoo and joseph smith. the prophet on socialism. "nauvoo mansion." "nauvoo mansion" made a hotel. legion parade and inspection. letter of governor ford to the prophet. conference in nova scotia. porter rockwell. pacific island mission. report from the pinery. stewardship _vs_. common stock. concerning horse thieves. meeting of a special council. who shall be our next president?. the appointment of a mission to russia. {iv} movements of apostles in the east. pleasure party and dinner at the nauvoo mansion. anti-mormonism. elder reuben hedlock to the first presidency. the prophet's visit with justin butterfield. instructions respecting plurality of wives. the prophet's dissatisfaction with sidney rigdon. minutes of a special conference. the prophet's remarks on the demise of james adams. pacific island mission embarks. chapter iii. ancient ruins in america, book of mormon evidences--the prophet on the u. s. constitution and the bible--misrepresentations corrected--letter to the u. s. presidential candidates--the prophet's address to the saints. ancient ruins--introduction. letter--h. r. hotchkiss to joseph smith. letter--joseph smith to h. r. hotchkiss. location of the mind. the prophet on the constitution of the united states and the bible--temporal economies. the prophet's visit to macedonia. misrepresentations corrected. labors of the apostles in the east. hyrum smith appointed on temple committee. letter--joseph l. heywood to joseph smith. letters to candidates for presidency of the u. s. decided upon. an epistle of the twelve to the elders and churches abroad. president smith's letter to john c. calhoun, and other presidential candidates. post script to van buren. work in the british mission. the prophet's anxiety concerning the history of the church. preliminary steps to publishing nauvoo edition of doctrine and covenants. communication of president joseph smith to the saints. chapter iv. correspondence between james arlington bennett and president joseph smith--renewal of petitions to congress for redress of missouri grievances--president joseph smith's appeal to the green mountain boys, vermont--status of the nauvoo legion in illinois militia. prosperity of the work in england. letter--james arlington bennett to president joseph smith. letter--president joseph {v} smith to james arlington bennett. grammar for the egyptian language suggested. meeting at the prophet's home. canal around the des moines rapids. the prophet's stand on chastity and general morality. letter--brigham young in behalf of the twelve to elder john e. page, appointing him to go to washington. renewal of petitions to congress. "memorial." activities in renewal of appeals to congress. president smith's appeals to his native state--vermont. letter: w. l. d. ewing, state auditor, to major john bills--legion affairs. letter: j. lamborn, attorney general of illinois, on above. letter: j. n. mcdougal to state auditor. chapter v. the avery kidnapping--defensive preparations against missouri mobs--appeals to the general government for protection--nauvoo legion offered as united states troops. progress of the work. hyrum smith meets with an accident. number of the prophet's vexations lawsuits. chapman's affidavit in the avery case. letter: president joseph smith to governor ford. public meeting at nauvoo. resolutions. provisions for german meetings. precautionary steps against missouri invasions. richards and lewis affidavit. an order to the city marshal. the city marshal's reply. mayor's order to the commander of the nauvoo legion. special ordinance in the prophet's case, vs. missouri. petition for nauvoo to be placed under the general government. public meeting at nauvoo. letter of wilson law to joseph smith. avery case--a reminiscence of missouri days. affidavit of sissiou chase. letter: joseph smith to governor ford. nauvoo's police force enlarged. letter: joseph smith to john smith. ordinance enlarging police force. ordinance on the personal sale of liquors. public meeting at nauvoo--the aggressions of missouri. letter: governor ford to president smith. comment of the prophet on gov. ford's attitude. a sudden illness of the prophet. comment on appeal to the general government for protection. the trial of john elliott. legion aid applied for. detachment of the legion ordered into service. {vi} affidavit of willard richards that nauvoo was in danger. legion ordered into service--moves and counter moves of forces. strange celestial phenomena of 1860. affidavit of amos chase. affidavit of philander avery. affidavit of the hamiltons. chapter vi. memorial of city council to congress anent missouri affairs--rockwell returns to nauvoo--recital of his adventures--avery's acquittal by missouri's courts--nauvoo's police force increased publication on mormonism, pro et con--1843. the prophet for a clean, orderly city. memorial of the city council to congress. an ordinance. letter: w. w. phelps to j. white. attitude of prophet on mobocracy and politics. a christmas serenade. rockwell's return to nauvoo. rockwell's experience in missouri. release of daniel avery. a plan for women's subscription to the temple. prophet's joy at the return of rockwell and avery. mr. rockwell--editorial. affidavit of orson hyde. affidavit of daniel avery. joseph h. jackson--prophet's interview with. police force of nauvoo increased. address of the mayor to the nauvoo public. the mayor blesses the police. letter to governor ford. _pro et con_ mormonism, publications. chapter vii. president smith's correspondence with john c. calhoun--cartwright drowning case, england--city guards increased--fears of law and marks--investigation by the city council--resistance of officers at carthage--anti-mormon objections to city ordinances--the prophet's difficulties with francis m. higbee--regulations for the sale of spirituous liquors. new years at mansion. letter: john c. calhoun to joseph smith. letter: joseph smith to john c. calhoun. release of pugmire and cartwright from prison, england. {vii} cartwright--drowning. difficulty of william law _et al._ with the police. reconciliation of the prophet and william law. repartee of joseph and emma smith. alarm of william marks. special sessions of the city council. reflections of the prophet as to traitors in high places. disgraceful affair at carthage. john smith, uncle of the prophet, ordained a patriarch. special sessions of city council--complaints of carthage citizens considered. complaints of f. m. higbee against the prophet. conference in michigan. threats of francis m. higbee. letter: the twelve apostles to the saints at morley settlement--material help asked for. appeal to the state of maine. francis m. higbee on trial--reconciliation with the prophet. an ordinance concerning the sale of spirituous liquors. an ordinance concerning witnesses and jurors' fees. assault upon nelson judd. chapter viii. presentation of the book of mormon to queen victoria--the sealing powers of the priesthood--governor ford's warning to the people of hancock county--apostrophe to missouri--joseph smith nominated for president of the united states--his views on the powers and policy of the government of the united states. "stanzas." discourse: the sealing power in the priesthood. nauvoo mansion leased. sale of the printing establishment to john taylor. importance of elders keeping journals. the presidential election considered. the prophet on the campaign. commencement of prophet's views on powers and policy of u.s. governor ford's warning to the people. winchester's mission to warsaw. preparation of rigdon's appeal to pennsylvania. "missouri." an appeal to massachusetts--phinehas richards. the prophet's dream--troubled waters overcome. mormon improvement. the 144,000 selection begun. architecture of the nauvoo temple. originality of the prophet's bank views. views of the powers on the government of the united states--joseph smith. {viii} chapter ix comments on candidacy of joseph smith for president of the united states--tenders of peace to missouri--preliminary steps to western movement of the church--james a. bennett and vice-presidency. views of the prophet on his candidacy for president of united states. public meeting. letter: joseph smith to joseph l. heywood. who shall be our next president?. pacific inuendo. anti-mormon convention at carthage. delegation from lyman wight on indian affairs. western movement for the church contemplated. the prophet on the necessity of complete obedience to god. minutes of a council of the twelve. the western exploring equipment. a prophecy of the deliverance of the saints. the case of botswick's slander of hyrum smith. for president, joseph smith. a reply sketched to cassius m. clay. the high council to the saints in nauvoo. minutes of a council meeting. letter: willard richards to james arlington bennett. chapter x. urging the building of the temple--tenders of peace to missouri--prophet's discourse on elias, elijah, messiah--lyman wight's proposal of a southwest movement for the church. special session of the city council. packard's memorial to legislature of massachusetts. minutes of a general meeting in the interest of the temple. arrival of william kay and company of english saints. james a. bennett ineligible for vice-president u. s. a friendly hint to missouri. st. louis' comment on the prophet's candidacy. copeland, tennessee, considered as candidate for vice-president. matter of wharfage. death of king follett. king follett's biography. discourse of the prophet on. letter: lyman wight to the first presidency. letter: lyman wight to president joseph smith suggesting a southwest movement for the church. special council meeting on wight and miller letters. {ix} chapter xi. orson pratt sent to washington as agent of nauvoo--amos fielding to england, ditto--comment on the candidacy of joseph smith for president of the u.s.--conspiracy of the laws, higbees, fosters et al against joseph smith--the prophet's memorial to congress--occupation of the west contemplated. credentials of orson pratt as agent for the city of nauvoo. co-operative store planned. credentials of elder amos fielding on departing for england. john wilkie, the blessing upon him. status of nauvoo in the spring of 1844. wind storm at nauvoo. general joseph smith a candidate for president. new candidate in the field. origin of memorial to congress. the seventies' hall, instruction on rebuilding. president smith's interview with mrs. foster. discourse of president smith--conspiracies in nauvoo. progress on memorial to congress. the prophet's memorial to congress. ordinance. affidavit of abiathar b. williams. affidavit of m. g. eaton. the robbery at rollasson's store in nauvoo. memorial to the president of the united states. credentials of orson hyde. chapter xii. the authorities of nauvoo _vs._ the higbees et al.--dedication of the masonic hall--the church conference in april, 1844--address of president disney rigdon. comments on the negro chism's case. the higbee brothers in trouble. counter move of the higbees. conference in new york. general conference minutes of the church. opening address of president joseph smith. elder sidney rigdon. {x} chapter xiii. conference of the church, april, 1844, continued--address of patriarch hyrum smith--the building of the temple. address of elder hyrum smith, patriarch of the church--plans suggested to secure means for completing the nauvoo temple. chapter xiv. general conference for april, 1844, (concluded)--the announcement that the whole land of america is zion--instructions to elders set apart for missions--a general conference in england. president joseph smith's remarks--the whole of america zion. special meeting of elders. address of brigham young. north and south america zion. address of hyrum smith, the patriarch. address of heber c. kimball. brigham young's instruction to the elders. comment of president smith on the conference. a general conference in england. chapter xv. difficulties with the higbees and fosters, conferences appointed by the twelve throughout the united states--instructions to reuben hedlock, president of the british mission--preparations for enlargement of the work--francis m. higbee's suit against president smith--the prophet released. excommunication of the laws fosters, _et al_. violence of the fosters and higbees. the foster-higbee embroilment. letter: brigham young and willard richards to reuben hedlock. letter: parley p. pratt to joseph smith, _et al_. the prophet's petition for writ of _habeas corpus_. order of the municipal court. the people of the state of illinois to the sheriff of hancock county. {xi} chapter xvi. address of the prophet--his prophetic calling and the resurrection--status of affairs at nauvoo--hyde's report from washington of the western movement--oregon. theatricals in nauvoo. president joseph smith's address--defense of his prophetic calling. nauvoo and president smith--_neighbor_ editorial. letter: elder orson hyde's report of labors in washington. letter: orson hyde's second letter from washington anent the western movement of the church. letter: henry clay to the prophet. the prophet's answer to clay's letter. status of affairs at nauvoo. withdrawal of william smith as candidate from the legislature. session of municipal court--case of jeremiah smith. letter: william clayton, describing the farcical proceedings of the court at dixon in the case of joseph smith. steamboat election. chapter xvii. the state presidential convention at nauvoo--the states represented--speech of john s. reid, esq.--early days with the prophet. state convention at nauvoo. resolutions. synopsis of the remarks of hon. john s. reid. chapter xviii. charges against president smith before the circuit court--his voluntary appearance at court--treatment--return to nauvoo. court session at carthage. letter: george a. smith to _times and seasons_. visit of sac and fox indians to nauvoo. address of the prophet to the indians. hyrum's caution to the prophet on the freedom of speaking. letter: central campaign committee to hugh clark, esq. reported indictment of the prophet. letter: willard richards to orson hyde. editorial comment. conference in jefferson co., n. y. conference, dresden, tenn. threat to kidnap jeremiah smith. {xii} president smith voluntarily goes to carthage to meet indictments. the return to nauvoo. chapter xix. case of jeremiah smith before municipal court at nauvoo--affidavits of crimes of chauncey l. higbee--appearance of the "expositor." arrest of jeremiah smith by u. s. authority. letter: d. s. hollister to joseph smith. municipal court--case of jeremiah smith. municipal court minutes in the case of jeremiah smith. letter: joseph sith to judge pope, introducing jeremiah smith. affidavit: h. t. hugins anent threat to bring dragoons against nauvoo. joel h. walker to joseph smith--proposes to join prophet in western volunteer movement. letter: joseph smith to joel h. walker. conference at kalamazoo, michigan. conference at glasgow, scotland. letter: "horace" to president joseph smith--threatened invasion of nauvoo. letter: joseph and hyrum smith to mr. tewkesbury--seeking to restore latter to fellowship. prosecution of the laws and fosters discussed. letter: joseph smith to i. daniel rupp--book on religious sects. prophet's conversation with dr. foster. first number of the _expositor_. conference at pleasant valley michigan. chapter xx. the destruction of the "nauvoo expositor"--proceedings of the nauvoo city council and mayor. _nauvoo expositor_ before nauvoo city council. ordinance on libels. ordinance concerning libels and for other purposes. synopsis of proceedings in the city council against the _nauvoo expositor_. prospectus of the _nauvoo expositor_. proclamation. letter: l. w. hickock to joseph smith--probability of indictment of the prophet _et al._ at springfield. letter: h. t. hugins to joseph smith--warning the prophet of probable indictment. {xiii} chapter xxi. president smith arrested for riot in relation to "expositor" affair--habeas corpus proceedings before municipal court--a call from arkansas--the prophet's dreams--mass meeting at warsaw--letters to governor ford on "expositor" affair. the people of the state of illinois to all constables, sheriffs and coroners of the state. the prophet asserts his rights under the law. the prophet's petition for writ of _habeas corpus_. petition of the prophet granted. hearing on the _expositor_ affairs before the municipal court at nauvoo. letter: washington tucker to president smith--asking that elders be sent to arkansas. letter: joseph smith to washington tucker, promising that an elder should be sent. retributive justice. further action of municipal court on _expositor_ case. the prophet's dreams on condition of apostates at nauvoo. threats of carthage mob against nauvoo. mass meeting at warsaw. letter: joseph smith to governor ford--explaining action of city council in proceedings in _expositor_ affairs. letter: john m. bernhisel to governor ford--confirming correctness of the prophet's report of _expositor_ affairs. letter: wakefield to governor ford--anent the _expositor_ affair. the prophet's advice on giving up arms. letter: a. ladd to joseph smith. chapter xxii. discourse of the prophet--the godhead--the mob uprising--arrest of president smith et al. over the "expositor" affair before esquire wells. conference in michigan. sermon by the prophet--the christian godhead--plurality of gods. advice of judge thomas on _expositor_ affair. inquiry of delegation from madison. letter: joseph smith to governor ford--inviting the governor to nauvoo. affidavit: mob movements. letter: isaac morley to joseph smith--mob threats. letter: joseph smith to isaac morley--instructions on resisting mob. minutes of a public meeting at nauvoo. proclamation. letter: john smith to joseph smith, accompanying delegation {xiv} to the prophet. letter: joseph smith to john smith--instructions in case of mob violence. letter: hyrum smith to brigham young--calling home the twelve. arrest of the prophet _et al._ for destroying the _expositor_ press. minutes of the trial of joseph smith _et al._ before esquire wells--_expositor_ affair. chapter xxiii. rumors of invasion from missouri--the legion ordered to assist the city marshal--nauvoo placed under martial law--the mayor's address to the legion. affidavit of stephen markham--nauvoo to be attacked. proclamation. order to the legion. legion placed at command of city marshal. letter: h. t. hugins to joseph smith--probable indictment of the prophet at springfield. charge of threats against foster's life. declaration of martial law. proclamation. affidavit: truman gillett--the treachery of william law. letter: joseph smith to h. t. hugins--congratulating jeremiah smith on his release. governor ford's treatment of the mob. threats against the prophet's life. affidavit, canfield and belknap--concerning threats of invasion from missouri. chapter xxiv. attempts to draft saints into mob service against nauvoo--threatened invasion from missouri--james a. bennett urged to come to nauvoo. effort to draft chester loveland into mob service. roads leading into nauvoo picketed. affidavit: call, evans, and horner--treatment of nauvoo committee by levi williams _et al_. preparations for an attack. report of dr southwick. affidavit: carlos w. lyon. an appeal to president tyler. affidavit: mont and cuningham--attempt to draft them into mob service. affidavit: allen t. wait--attempt to draft him into mob service. affidavit: isaac morley _et al_.--attempt to draft into mob service. affidavit: hancock, garner, lofton--attempt to draft them into mob service. affidavit: james guyman--threats of invasion from {xv} missouri. affidavit: obediah bowen--attempt to draft him into service of mob. affidavit: alvah tippetts--violence of john williams upon. reinforcement for nauvoo from ramus. letter: joseph smith to ballantyne and slater--advice on moving into nauvoo. affidavit: greene and bernhisel--threatened invasion from missouri. letter: willard richards to james arlington bennett--affairs in nauvoo--western movement. chapter xxv. the twelve called from eastern mission--governor ford at carthage--nauvoo delegation to governor--threats and conspiracy against the prophet's life--governor ford invited to nauvoo to investigate conditions. the apostles called home. a prophecy--no gun fired on part of saints. letter: robert d. foster to john proctor--fragment--instruction as to property. hyrum smith's fidelity to the prophet. letter: governor ford to mayor and council of nauvoo, asking representatives to meet him at carthage. joseph h. jackson at nauvoo. letter: joseph smith to governor ford--submitting documents. affidavit: john p. greene--joseph h. jackson threatens prophet's life. affidavit: joseph smith--conspiracy against affiant's life. affidavit: joseph jackson--francis m. higbee's threat to kill the prophet. affidavit: joseph jackson--reporting mob at pilot grove. letter: joseph smith to governor ford--inviting the governor to come to nauvoo and investigate conditions. chapter xxvi. preparations to defend nauvoo--mob movements on carthage road--governor ford's review of hancock county difficulties--joseph smith's account of the same difficulties--defense of his own and associates' course. orders from nauvoo's entrenchment. affidavit: edward robinson--threats against nauvoo. affidavit: james olive--mob movements on the carthage road. affidavit: george g. johnston--militia under governor to move on nauvoo. affidavit: gideon gibbs--mob on la harpe road. affidavit: luman h. calkins--nauvoo {xvi} conspiracy against the prophet's life. the prophet's life. general orders. a petition to hear the prophet speak. letter: governor ford to mayor and city council of the city of nauvoo. letter: joseph smith to governor ford--defending the action of the city council in the _expositor_ affair. chapter xxvii. governor ford's wrong viewpoint--elder taylor's account of the interview with the governor at carthage--close of the prophet's journal narrative of his life. governor ford's biased judgment. elder john taylor's account of interview with governor ford at carthage. chapter xxviii. the prophet starts for the rocky mountains--the counsel of false brethren--the return to nauvoo--the surrender and arrival at carthage. the warning to flee to the rocky mountains. preparations for the western movement. arrival of the constable's _posse_. emma's message to the prophet. consultation with rockwell. letter: joseph and hyrum smith to governor ford--consenting to go to carthage. letter: joseph smith to h. t. hugins--engaging counsel. letter: joseph smith to j. r. wakefield--soliciting latter's attendance as witness. the prophet returns to nauvoo. vacillation of governor ford. certificate: captain anderson--on retention of people in nauvoo. letter: ed. johnston to joseph smith--about counsel. preparations for going to carthage. defendants in the _expositor_ case. incidents _en route_ for carthage. meeting with captain dunn. a pathetic prophecy. dunn's request that the prophet return to nauvoo. letter: joseph smith to governor ford--explaining his return to nauvoo. order: joseph smith to general dunham--complying with governor ford's demand for state arms. messengers sent to carthage. surrender of state arms. the prophet's farewell to his family. looking back--sadness. letter: messrs. reid and {xvii} woods to joseph smith--documents for defense. the prophet's arrival at carthage. the governor pacifies the mob. the apostates at carthage. chapter xxix. arrest of joseph and hyrum smith on a charge of treason--false imprisonment--elder taylor's protest--false imprisonment. the governor's pledge of protections. the arrest for treason. writ of arrest for treason. governor ford's speech to the prophet. the prophet's request for an interview with governor ford. the prophet presented to the troops. revolt of the carthage greys. threats of apostates to plunder nauvoo. letter: the prophet to emma smith--governor ford going to nauvoo. the prophet's warning to rockwell. the prophet's interview with militia officers. law cannot reach them, powder and ball must. arraigned on the _expositor_ affair. prophet _et al._ bound over to circuit court. the sureties for the prophet. another warrant sought--daniel's kingdom and treason. illegal imprisonment of the smith brothers. gov. ford refuses to interfere with illegal proceedings. elder taylor's remonstrance with gov. ford. elder taylor takes independent action. in carthage jail. chapter xxx. interview in carthage prison between governor ford and the prophet--taylor's report of the interview--testimony to the existence of a carthage conspiracy against the prophet's life. messages to the governor. letter: joseph smith to governor ford--soliciting an interview. word from governor ford. consultation with counsel. interview with governor ford. elder john taylor's account of governor ford's and president smith's interview. affidavit: alfred randall--threats against the prophet's life in carthage. affidavit: jonathan c. wright--conspiracy against the prophet's life at carthage. affidavit: orrin p. rockwell--governor ford in nauvoo. affidavit: william g. sterrett--conduct of governor ford {xviii} and _posse_ while in nauvoo. letter: joseph smith to judge thomas--engaging thomas as legal counsel. chapter xxxi. the prophet in carthage prison--the union of judicial, executive, and military authority in dealing with the prisoners--the last night in prison. the prophet's anxiety for his own safety. hyrum as comforter. status of prisoners under the law. letter: general miner r. deming to joseph smith--protection and admission to presence of the prophet. effect of a false commitment. threats in the governor's presence. conference of governor ford and justice smith. letter: joseph smith to messrs. woods and reid--anent excitement in carthage. joseph and hyrum smith forced from prison. prisoners before the court. examination postponed. brave patriarch john smith. pathetic interview between the prophet and "uncle john." letter: william clayton to joseph smith--conditions in nauvoo. militia council meeting at carthage. the last night in carthage prison. conversation with john s. fullmer. prophecy on the head of dan jones. chapter xxxii. the day of the martyrdom--threats--repeated warnings of the prisoners' danger given to governor ford--the carthage greys as guards. threats of frank worrell. governor ford warned of worrell's threats. jones' warning to governor ford. boasts of the mob. chauncey l. higbee to kill the prophet. letter: joseph smith to emma smith--prophet's instructions as to reception of the governor. dr. southwick's report of the carthage meeting. appointment of the carthage greys to guard the prisoners. wheelock's remonstrance to governor ford. arms given to the prisoners. reflections of the prophet on exposing wickedness. the prisoners' message to friends in nauvoo. the prophet's dream of his kirtland farm. testimony of joseph and hyrum to the book of mormon. letter: postscript. governor ford warned of the conspiracy against prisoners' lives. {xix} chapter xxxiii. departure of governor ford for nauvoo--the afternoon in carthage prison--the assault on the prison--the martyrdom of joseph and hyrum smith. pass for willard richards. letter: joseph smith to o. h. browning--engaging browning as legal counsel. the guard's false alarm over the nauvoo legion. markham forced out of carthage. anxiety of the jailor. wine for the guard. the assault on the jail. the prisoners' defense. death of hyrum smith. the "handsome fight" of joseph smith and john taylor. taylor wounded and helpless. two minutes in jail. first message to nauvoo. chapter xxxiv. governor ford in nauvoo--news of the martyrdom message to nauvoo--arrival of the bodies--sorrowful scenes--the burial. governor ford in nauvoo. military display. departure of the governor from the danger zone. the start from nauvoo with the bodies of the martyrs. the address of dr. richards _et al._. preparation of the bodies for burial. lying in state. the real burial. official statement of the martyrdom of the prophet and patriarch. {xxi} introduction. _i. the time period._ the time-period covered in this sixth volume of the history of the church is less than one year. nine months and twenty-eight days, to be exact; or from the 1st of september, 1843, to the 29th of june, 1844. events within this period are therefore given in elaborate detail. the general reader and the student of our history will find in this volume a larger collection of documents, official and otherwise, covering this period, than will be found elsewhere. this volume also closes the first period of our church history, the period marked off by two events: (1) the birth of the prophet joseph smith; and (2) his martyrdom and that of his brother hyrum, at carthage, illinois. the journal history of the prophet, that great source of historical knowledge concerning the development of the new dispensation, closes with his entry of the 22nd of june, 1844. after that, for our knowledge of the remaining events of the prophet's life, we are dependent upon collections of _data_ by the church historians from public and private sources, of which collections there are two: the first extends from the 22nd of june to the 29th of that month, and forms the concluding chapters of this volume; the second begins also with the 22nd of june, and extends to the 8th of august, 1844; at which time the twelve apostles were sustained for the time being as the presiding council of the church. this second collection of _data_ by the church historians will open volume vii of this history. in the present volume we see the prophet's brave struggle against the overwhelming odds of his foes--foes within the church, false brethren; and foes without the church--the combination of political and sectarian enemies fixed in their determination to kill him, destroy nauvoo, and expel the saints from illinois: for all these things were included in the program of the anti-mormons of illinois, even before the death of the prophet was encompassed. three score and seven years now give perspective to the stirring events in which the really great drama was enacted; and from that vantage ground of perspective said events may be reviewed to the enlightenment of those who seek to know the truth, {xxii} and the injustice of the things enacted in illinois during the closing months of the prophet joseph's earthly career. _ii. why the latter-day saints were welcomed to illinois._ on the one hand, in the above mentioned struggle, was a people who but a few years before had been welcomed into illinois as exiles from a neighboring state, the victims of a cruel and ignorant intolerance. they were welcomed, in part, because of the injustice to which they had been subjected in a neighboring state, and because their physical sufferings, arising from want of shelter and food in an inclement season of the year to which they were exposed, was such as to move adamantine hearts to pity. also they were welcomed because, as pointed out in the introduction to volume iv of this history, the state of illinois needed augmentation of her population by just such a people as the latter-day saints were--industrious, frugal, skilled mechanics, successful farmers, experienced men of affairs, men capable of trade and commerce, enterprising and with a larger proportion of educated men and women among them than was to be found among the people of western illinois in those days. i do not here employ the language of adulation on the one hand, nor seek to make invidious distinctions upon the other. either would be vain, since the well-known and accepted facts of history would disprove the declarations made if not founded in truth. the fact is, however, that all that is claimed above for the missouri exiled latter-day saints is true and well-attested by their achievements in settling nauvoo, which in four years rose from a ware-house or two and a few half tumbledown shacks on the banks of the river, and called "commerce," to the dignity of being the first city in illinois in population and commercial enterprise, and also gave promise of developing into a manufacturing center of great importance. this last item was evidenced in the fact that the founder of nauvoo, president joseph smith, and the nauvoo city council appreciated the possibilities in the water power of the lower des moines rapids in the mississippi, at the head of which the city was located. reference to his journal entry for the 23rd of september (this volume, p. 80) will witness that he suggested that a petition be sent to the national congress for the construction of a canal around the rapids to overcome the obstruction for the free passage of river craft, which the rapids prevented during the low water period of each year, and thus enhance the value of the great stream to the inland commerce of the west. [1] reference again to president smith's journal {xxiii} entry for the 8th of december, 1843 (this volume, p. 103) will disclose the fact that he gave instruction in the forenoon to his clerk to draw a plan for a dam in the mississippi; and that in the afternoon of the same day the city council met and passed an ordinance authorizing joseph smith to "erect a dam of suitable height to propel mills and machinery from any point within the limits of said city, and below the nauvoo house;" also in connection with this dam to construct a "harbor or basin for steamboats and other craft;" and to construct docks, wharfs and landings," the wharfage fees to be "regulated by ordinance of said city (this volume p. 106). _iii. nauvoo as a possible manufacturing center._ what further contributed to the promise that nauvoo would be a great manufacturing center as well as the center of an immense agricultural region with a splendid commercial outlet, was the fact that artisans and tradesmen of the very first order in skill, were rapidly gathering into the city, not only from the new england and other eastern states of our own country, but also from the british isles. it was inevitable if let alone that nauvoo would become the greatest manufacturing center of illinois, and among the first of such cities in the united states. the prophet did not live to see even a commencement made upon these large enterprises he had conceived, but subsequently his zealous followers organized a company to carry them to a successful conclusion under the title of "the nauvoo water power company," [2] which began the construction of the dam on the 29th of april, 1845; but which had to be abandoned because of the hostilities that soon after increased and continued until they culminated in the expulsion of the latter-day saints from illinois. [3] {xxiv} in addition to these measures, manufacturing and agricultural associations were incorporated; also the "nauvoo house associations" for the erection of a hotel, ambitious to be known as the finest hostelry in the upper mississippi country. one of the agricultural associations, known as the "big field corporation," held six sections, or three thousand eight hundred and forty acres of land east of nauvoo; and the year following the prophet's death the company harvested about thirty thousand bushels of corn, nearly the same amount of wheat, besides an "abundance of oats, barley, buckwheat, potatoes and other vegetables." [4] _iv. educational measures at nauvoo._ and not only in material things was the superior character of nauvoo's founders and builders proclaimed; but equally broad and comprehensive were their preparations for an educational system. by their city charter they were empowered to establish an institution of learning within the limits of the city for the teaching of the arts and sciences and learned professions, to be called the "university of the city of nauvoo;" also a common school system for the city, all of which was in course of development even in the early years of nauvoo's existence. and in addition to these direct educational institutions of common schools and projected university, literary and dramatic associations were organized, as also choral and band organizations for the cultivation of musical talents and to promote the pleasure and refinement of society; while the religious zeal of the community expressed itself in the rapidly rising walls of the splendid temple--soon to be the most solid and pretentious building in the state; and in the tireless missionary enterprise of the dominant church. {xxv} _v. jealousy of nauvoo's promising greatness._ nothing was lacking, then, in the promises of constant and rapid growth, of prosperity and future greatness of nauvoo. small wonder if the narrow bigotry and jealousy of small-souled men of the time and vicinity--especially those who were inhabitants of rival towns, particularly those of warsaw and carthage--were envious of nauvoo's prosperity and promise of future greatness. hitherto this element of jealousy of nauvoo's prosperity and promise of future greatness has not been accorded the importance due to it as a contributing cause to the warfare made upon that city and the saints. little doubt, however, can be entertained, now attention has been called to it, but what as a contributing cause jealousy of nauvoo stood next to religious prejudice and political distrust and hatred. a correspondent from fair haven, connecticut, to a gentleman in nauvoo, set forth this matter most convincingly. an excerpt of the letter was published in the _nauvoo neighbor_ of august 7th, 1844. it is proper to say that the writer was not a member of the mormon church; "but," as the editor of the _neighbor_ describes him, "a citizen of connecticut, loving law and liberty and life;" and now the paragraph dealing with the point under discussion: "it is now known here that the lazy speculators of warsaw, and the still lazier office drones at carthage, cared nothing for joseph smith personally, or for his tenets either; but the prosperity of nauvoo increasing as it did, beyond any former parallel, even in the western world, excited in their bosoms envy, hatred and all ungodliness. this is the true secret of all their barbarous movements against mormonism--and they supposed by destroying the smiths they should extinguish their religion, disperse the mormons--depopulating and desolating nauvoo." also a correspondent to the _state register_ published at springfield, illinois, speaking of thomas c. sharp, editor of the _warsaw signal_ and the anti-mormon disturbances in hancock county said: "he [sharp] is also described as having made himself the 'organ of a gang of town lot speculators at warsaw,' who are afraid that nauvoo is about to kill off their town and render speculation abortive." [5] mr. backenstos in january, 1845, when the repeal of the nauvoo charter was under discussion in the illinois legislature, referred to this same subject in a speech on the floor of the house of representatives, in the course of which he said: "town rivalry had also something to do with this opposition to nauvoo. while warsaw was on the decline, nauvoo was rapidly increasing {xxvi} in wealth and population; a plan to bring about a re-action was soon concocted by the leading men of warsaw, who made one pilgrimage after another to nauvoo, imploring the mormon prophet to aid them in building up a city adjoining the town of warsaw, by settling a portion of the mormon population in and about warsaw, and commence the building of a new city. the bubble soon exploded, and the speculation failed. this gave rise to dissatisfaction with some who had heretofore been exceedingly polite to '_lieutenant general joseph smith!_'" [6] thus in every way, to refer back to the point of starting the discussion of this subdivision, the latter-day saints are proven by their achievements and the foundations they laid for the future greatness of their city, to be a superior people, and hence a desirable addition to the population of the then young commonwealth of illinois. _vi. the character of the people of western illinois._ on the other hand there was a population in western illinois, and perhaps more especially in hancock county, which had more than its full share of lawless and desperate men; who, as by a law of social gravitation, seek the frontiers of civilization. moreover it is notorious that the whole upper mississippi was a rendezvous for gamblers, counterfeiters, horse thieves, murderers and other criminals that infested the great river, which gave easy ingress and egress to a frontier wilderness on the one hand, and to such centers of population and activity, on the other, as new orleans, st. louis, and many minor places, besides. "i must give some account of the anti-mormons," says governor ford in his history of illinois, when referring to the inhabitants of hancock county. "i had a good opportunity to know the settlers of hancock county," he continues. "i had attended the circuit courts there as state's attorney, from 1830, when the county was first organized, up to 1834: and to my certain knowledge the early settlers, with some honorable exceptions, were in popular languages hard cases" (page 406). then for a period of several years to the advent of the "mormons" he had no means of knowing the character of the people who drifted into the country: "but," he adds, "having passed my whole life on the frontier, on the outer edge of the settlements, i have frequently seen that a few first settlers would fix the character of a settlement for good or for bad, for many years after its commencement. if bad men began the settlement, bad men would be attracted to them, upon the well known principle that birds of a feather will flock together. rogues will find each other out, and so will honest men. from all which it appears extremely probable, that the later {xxvii} immigrants were many of them attracted to hancock by a secret sympathy between them and the early settlers." indeed the governor suggests that it may have been "the promptings of a secret instinct," which led the "mormons" to "discern their fellows" and induced them to settle in hancock in preference to other localities open to them. all which may be regarded as an ingenious thrust at the latter-day saints, but which fails of reaching its mark from the fact that it was the criminal element chiefly in hancock county's population which arrayed itself in antagonism against the saints, and against whom they were arrayed in all their conflicts in that county. whereas, under the governor's theory, this criminal element among the "old citizens" and the saints should have been as hand in glove in their cooperation of encompassing evil things. but to the contrary; from the time the "mormons" appeared on the scenes at commerce, in 1839, until they were expelled, they steadfastly and emphatically set their faces against the evils that cursed that community, and denounced all manner of evil both as manifested in a few of their own delinquent members, apostates and camp followers who trailed after the main body of the church from missouri, as well as in others: such as dram-drinking, swearing, sabbath-breaking, contracting debts under pretense of poverty and distress without any prospects or intention of paying, [7] and especially did they denounce stealing, under any and all pretexts whatsoever. [8] and as it was largely the criminal element among the "old citizens" that was arrayed against the saints (with unprincipled politicians and a few bigoted and jealous religious leaders added), so was it the conservative and law-abiding portion of the community among whom they had many friends; and nearly all of whom were at least so far friendly with the saints that they could not be induced to oppose them, much less join in acts of mob violence to the injury of their persons or property; for which reason this portion of the non-mormon population were called by the contemptuous name of "jack-mormons," which epithet was invented by the editor of the warsaw _signal,_ thomas c. sharp, who also originated the term "jack-mason" when editing an anti-masonic paper in western new york. in all probability it was this second name which suggested the first. {xxviii} _vii. educational status of the people of western illinois._ education among the masses of hancock's non-mormon population was of the meagrest kind. even mr. gregg, the historian of the county, who always gives the best report possible of conditions, remarks, when treating of the county's educational status, that "a new country and among pioneers, is not the place where prosperous colleges and seminaries, or even high schools, are actually found. hence common schools and, in many instances, very 'common' ones at that, were the best means of education in hancock county in early days," but this is said of the schools of hancock county; the greater number of the adult population, 1839-1846, which represent the years when the saints lived in the county, had migrated from states where educational opportunities were even fewer and less advanced than in western illinois. even some of the men prominent in political life in the state were men of extremely limited education. "joseph duncan, elected governor of illinois in 1834, and who had served four terms in congress previous to his election as governor, had but a limited education," says gregg. [9] and of thomas carlin, who was the governor of illinois when the exiled saints moved into the state--he had previously held many minor offices--the same authority says: "he had but a meager education." [10] but while the above represents the educational conditions both among the masses of hancock county and western illinois in general, and of some of the men in public life, it is also true that there were here and there men in hancock and surrounding counties of good education and enlightened culture, such as stephen a. douglas, o. h. browning, major warren, john j. hardin, general minor r. deming, samuel marshal, judge jesse b. thomas, josiah lamborn, governor ford and others. _viii. the political phase._ it has already been observed in these volumes (vol. iv, introduction) that in addition to the latter-day saints being welcomed into illinois on account of their economic value in a newly and sparsely settled country, as wealth creators through their industry, frugality and skill in mechanics and husbandry, political parties of illinois both whigs and democrats vied with each other in heartiness of welcome, each hoping the profit by the influx of the new population in both state {xxix} and national elections. hence it was possible to obtain for nauvoo the exceptional powers that constituted her, under the letter of her charter, an autonomy within the limits of her boundaries more akin to a sovereign state than to a municipality within a state and a county. and such were the powers claimed for her by her founders. [11] hence also that catering to the misconception and wrong interpretations of the chartered powers of nauvoo by lawyers and politicians seeking professional and political favors of the people, which encouraged the belief that the city government was the omnipotent political power within the city limits; and that her municipal court was not only equal to, but even superior to the state courts--"for all other courts were restricted," it was contended, while the municipal court of nauvoo was not restricted! similar claims of absolutism were made respecting nauvoo misled by their legal and political advisers, who gave false counsel instead of true, and who encouraged people in their prejudices and flattered their vanity rather than corrected their errors by an appeal to sound judgment and to the law. _ix. mischief arising from false legal and political counsel._ much mischief arose from this source. it was because of these misconceptions in respect of the character of their city government that led to the enactment of those ill advised and unwarranted city ordinances-that made gold and silver alone legal tender within the city; that declared joseph smith exempt from arrest on requisitions from missouri founded upon the old difficulties in that state, and providing that persons making an attempt to arrest him might be taken with or without process, imprisoned for life, and might not be pardoned by the governor without consent of the mayor; [12] that authorized the city council, marshal, constables and city watch to require all strangers entering the city or already tarrying there to give their names, former residence and for what intent they were tarrying in the city, and answer such other questions as the officers respectively deemed proper to ask; refusal to give the desired information, or giving false names or information subjected them to the same penalties as "vagrants and disorderly persons;" that further authorized and required the above named officers to {xxx} "hail and take all persons found strolling about the city at night after nine o'clock and before sunrise, and to confine them in ward for trial under the ordinances concerning vagrants and disorderly persons, unless they could give a good account of themselves for being out after nine o'clock;" that further authorized and required the aforesaid officers to enter all hotels or houses of public entertainment, and such other habitations as they may judge proper, and require the inmates to give immediate information of all persons residing in said hotel or habitation, and their business, occupation or movements, under penalty of forfeiture of license, if a public house, and they and the transient persons subject to the penalties visited upon vagrants for failure to give the information required, or giving false information; while the officer who should "refuse or neglect to perform the above duties should be fined $100, and be broke of his office;" that forbade the search and seizure of person or property by foreign process [_i. e._ other process than that issuing from the city's authority] within the city of nauvoo, leading to the widespread belief that the design of said ordinance was "to hinder the execution of the statutes of illinois" within said city; [13] that asked the general government to ratify the nauvoo charter, and in addition constitute the city a territorial government, by granting "all rights, powers, privileges and immunities belonging to territories and not repugnant to the constitution of the united states," with power granted to the mayor to call to his aid a sufficient number of the united states troops, in connection with the nauvoo legion, to repel the invasion of mobs, keep the public peace, protect the innocent from lawless banditti; the united states officers to obey the requisition of this ordinance; and the nauvoo legion, when in service quelling mobs and preserving the public peace, to be under the same regulations, rules and laws of pay as the troops of the united states; the territorial privileges to continue until the "state of missouri restores to those exiled citizens [the latter-day saints] the lands, rights, privileges, property, and damages for all losses" they had sustained by being banished from that commonwealth; [14] and, finally, that asserted the right of the municipal court to arrest {xxxi} process issued by the state's circuit courts, and even by the united states courts, by _habeas corpus_ proceedings; and insisted, not only upon the right to pass judgment upon the sufficiency of writs under which arrests were made, but upon the right also to go behind the writs and try the cases upon their merits. _x. subserviency of politicians and lawyers._ blame for this political subserviency and misleading political and legal advice, may not be charged on one party more than another. if cyrus walker, a whig candidate for congress, assented to the doctrine as understood by nauvoo's leading men, that the municipal court of nauvoo held the power under _habeas corpus_ procedure to arrest execution of process of the state courts, as he did, [15] so, too, did joseph p. hoge, democratic nominee; and even governor ford, when requested to call out the militia to rearrest joseph smith after he had been liberated from the custody of sheriff reynolds, agent of missouri, under _habeas corpus_ proceedings, took refuge behind the _habeas corpus_ proceedings of the municipal court at nauvoo. in that case the court not only inquired into the sufficiency of the writ of requisition from missouri, and granted by governor ford himself, but also went back of the writ and tried the case _exparte_ on its merits, and finally discharged the prisoner, both "for want of substance in the warrant, * * * as well as upon the merits of the case." [16] when answering the request of missouri to rearrest joseph smith, governor ford, i say, at least took refuge behind the aforesaid proceedings of the municipal court to the extent of saying, in the face of that procedure, that "no process, officer or authority of illinois had been resisted or interfered with," [17] and therefore refused to call out the militia to rearrest president smith. it is but fair to governor ford, however, to say that in his inaugural speech of december 8th, 1842, he pointed out what he regarded as objectionable features in the nauvoo charter, and recommended its modification, [18] and later censured the lawyers for misleading the nauvoo city authorities in this matter, in the following passage from a letter to the mayor and city council of nauvoo, under date of june 22nd, 1844. you have also assumed to yourselves more power than you are entitled to in relation to_ habeas corpus_ under your charter. i know that you have been told by lawyers, for the purpose of gaining your favor, {xxxii} that you have this power to any extent. in this they have deceived you for their own base purposes. your charter supposes that you may pass ordinances, a breach of which will result in the imprisonment of the offender. for the purpose of giving more speedy relief to such persons authority was given to the municipal court to issue writs of _habeas corpus_ in all cases arising under the ordinances of the city. it was never supposed by the legislature, nor can the language of your charter be tortured to mean that a jurisdiction was intended to be conferred which would apply to all cases of imprisonment under the general laws of the state or of the united states, as well as the city ordinances. to which president smith replied: whatever power we have exercised in the _habeas corpus_ has been done in accordance with the letter of the charter and constitution as we confidently understood them; and that, too, with the ablest counsel; but if it be so that we have erred in this thing, let the supreme court correct the evil. we have never gone contrary to constitutional law, so far as we have been able to learn it. if lawyers have belied their profession to abuse us the evil be on their heads. [19] _xi. the fate of a balance of power factor in politics._ being misled by false legal and political advice was not the only misfortune of the kind perpetrated upon the saints, first by the subserviency of, and then the betrayal by, politicians and lawyers. the hope of both parties to secure political advantage by the influx of the now latter-day saint population into the state has been already referred to; as also the efforts of both parties to gain their favor by granting exceptional favors to them in founding nauvoo. when, however, the time for voting came, and the saints voted according to their convictions of duty, or as their inclinations prompted, the defeated party or candidates blamed them for the defeat, and straightway favored the adoption of an anti-mormon policy, which found support not only in the defeated party, but also among those who felt a grievance against the saints on other accounts; some because nauvoo's prosperity and constantly increasing importance as a center of population and trade and commerce was rapidly eclipsing all other towns of the state; and others, over-anxious to retard, if not destroy, a rival system on account of religious prejudice. when an anti-mormon party took the field, pledged itself to repeal the nauvoo charter, and to drive the mormons from the state--as was the pledge of joseph duncan, whig candidate for governor of illinois in 1841, [20] there was really no other course for the saints to pursue but to combine solidly for the defeat of the candidate and {xxxiii} party making such pledges; the instinct of self-preservation impelled such a course, rather than the prompting of inclination. for a time, as in all such cases, the party receiving the support of this practically solid mormon vote could be relied upon to protect and defend those who had made success possible for them; but at the first indication that the hold of the favored party upon such vote is precarious, that there is a possibility that it might go to the other side, [21] naturally the ardor of their friendship, seldom or never sincere, cools; and they are as ready to combine for the destruction of their former allies as others have been. and when in addition to precariousness of hold upon those who possess the balance of power there stands up in the back ground of things the possibility that the balance of power party may become strong enough in the political subdivision in which they are located to run affairs on their own account, the likelihood of all parties combining against them becomes all the more assured. in illinois the latter-day saints ran the entire political gamut of experience as a "balance of power" factor in the politics of western illinois. the final phase of that experience had been reached when at a mass meeting held at carthage on the sixth of september, 1843, it was- _resolved,_ that as it has been too common for several years past for politicians of both political parties, not only of this county, but likewise of the state, to go to nauvoo and truckle to the heads of the mormon clan for their influence, we pledge ourselves that we will not support any man of either party in the future who shall thus debase himself. [22] politicians still sought mormon aid to encompass their own political ends, but, as governor ford later remarked, "they were willing and anxious for mormon voters at elections, but they were unwilling to risk their popularity with the people, by taking part in their favor even when law and justice, and the constitution, were all on their side;" [23] and {xxxiv} so finally all parties turned against them, and they were at the last, as we shall see in the future volume of this history, expelled without mercy from the state. _xii. joseph smith's candidacy for the presidency._ the mischief that threatened during the prophet's life time, and which finally befell the saints, was clearly foreseen by the church leaders; and the desire to escape from the threatening portents of it prompted the nomination of joseph smith for the office of president of the united states, in the general election of 1844. of course there could be no hope seriously entertained that he would be elected; but, as explained by an editorial in the _times and seasons,_ [24] if the saints could not succeed in electing their candidate, they would have the satisfaction of knowing that they had acted conscientiously; they had used their best judgment, under the circumstances, and if they had to throw away their votes, it was better to do so upon a worthy than upon an unworthy individual who might use the weapon they put into his hand to destroy them. the prophet himself evidently regarded his nomination humorously rather than seriously, except that it might result in withdrawing the saints from the position of shuttle-cock between the battle doors of the two old political parties. "i care but little about the presidential chair," he said on one occasion. "i would not give half as much for the office of president of the united states as i would for the one i now hold as lieutenant general of the nauvoo legion." again he said: "when i get hold of eastern papers, and see how popular i am; i am afraid myself that i shall be elected; but if i should be, i would not say [_i. e._ to the latter-day saints] your cause is just but i can do nothing for you." as a further evidence that joseph smith did not regard his candidacy as likely to be successful, he was, at the time of his nomination and afterwards, pushing vigorously his project of a western movement for the church. he had drawn up a memorial and ordinance to the national congress asking to be authorized by the general government to raise one hundred thousand armed volunteers to police the intermountain and pacific coast west from oregon to texas, for the purpose of assuring texas her independence, and maintaining the claims of the united states to oregon, and affording the whole western population of our country protection from indian depredations; and thus contribute to the rapid settlement and development of that noble extent of country lying between the mississippi and the pacific ocean. his agents, orson hyde and orson pratt, presented the matter to senators {xxxv} and representatives at washington, and a number favored the project of the removal of the mormons to the west, but generally urged that joseph smith go without seeking special authorization from the government. reference to orson hyde's report of the procedure among congressmen and their views upon the subject will be found in his two important communications to the prophet from washington, in chapter xvi of this volume. mr. john wentworth, representative to congress from northern illinois, introduced president smith's memorial and ordinance into the house on the 25th of may, to be read for the information of the house; but before the reading was concluded, objection was made, and as it required unanimous consent to have it read, further reading was prevented. a vote to suspend the rules in order that mr. wentworth might secure the reading of the memorial stood 79 yeas, and 86 nays, which vote gives evidence at least of a widespread desire to have the matter presented to the house. [25] _xiii. missouri as a factor in the affairs of nauvoo._ in addition to all the illinois factors that entered into the complex situation confronting the saints at nauvoo, at the time of the prophet's death, and some time previous to his arrest, was the attitude and course pursued by missouri with reference to nauvoo and the saints. disgraced as a state by her own conduct towards the latter-day saints, when they were inhabitants within her borders, her people were all too willing to co-operate with any party or agency that would continue to make war upon them. if the state of illinois which with open arms had received the people that missouri exiled from her borders, under such circumstances of cruelty, could also be brought to drive them from that state, it would be regarded, in a way, as a vindication of missouri and the course she had taken in her treatment of the saints, since in effect it would say, that the people of illinois, no less than the people of missouri, found it impossible to tolerate the "mormons;" and therefore there must be something fundamentally wrong with them, rather than with the people of these states. hence the anti-mormons of hancock and adjoining counties in illinois, always found support in whatever of violence or wrong they planned against the saints. hence the constant threats of invasion of mobs from missouri, emphasized by occasional kidnapping expeditions into hancock county, together with frequent requisitions upon the illinois authorities for the arrest and extradition of joseph smith on the old charges against him in missouri. and these {xxxvi} missouri threats and outrages were not among the least of the annoyances and anxieties of the saints; and they make clear the necessity that was felt for an efficient militia force at nauvoo. hence the nauvoo legion and the lively interest manifested in its frequent musters and drills, and its thorough equipment; all of which, but for the constant danger of invasion from missouri mobs, and the co-operation with them of like forces in illinois, would have been inconsistent with the deportment of a religious community whose mission was one of peace and good will towards men; and who had been especially commanded to "renounce war and proclaim peace" (doc and cov. sec. 98:16); and commanded also to "sue for peace," both to those who had "smitten" them--the revelation was given after the expulsion from jackson county, missouri--and "to all people;" and "lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth" (doc. and cov. sec 105: 38-40). but invasions from missouri constantly menacing them, and the danger of mob violence breaking out in illinois, justified the organization of the legion, and the maintenance of its efficiency by full equipment of arms and frequent drills and musters; for the right of self-preservation is not abrogated by any divine law given to the saints; and duty to protect home and family against the assaults of the evil-disposed, presses as firmly upon the saints, as upon those who have not definitely pledged themselves to a program of righteousness. _xiv. apostate conspirators at nauvoo._ one other factor only remains to be mentioned of those that enter into that combination of forces that resulted in the death of the prophet and the patriarch. that is the conspiracy of apostates within nauvoo itself. the apostates and their sympathizers were headed by a coterie of prominent young men: the two law brothers, william and wilson; robert d. and charles a. foster, brothers; francis m. and chauncey l. higbee, brothers, and unworthy sons of that most faithful man and the prophet's devoted friend, judge elias higbee (see vol. iv pp. 81-100 _passim_); sylvester emmons and joseph h. jackson. of these, william law was counselor in the first presidency, and wilson law was a major general, and commander of one of the cohorts of the nauvoo legion, and all were or had been more or less prominent in the public life of nauvoo. the cause of their apostasy seems to have been the baneful influence of john c. bennett's immoralities; for these men were quite generally associates of his before his flight from nauvoo. they evidently lost {xxxvii} the spirit of the gospel, wandered through sin into spiritual darkness, and seemingly were obsessed by a murderous spirit against the prophet who boldly revealed their wickedness and publicly denounced their conduct; and in retaliation this coterie of apostates entered into conspiracies to encompass president smith's death, and that of his brother hyrum. they were in communication with the prophet's enemies in missouri, and sought to betray him into their hands. they were among the chief actors in all schemes of opposition and conspiracies against him in the closing year of his life, including those plots which eventuated in the martyrdom of both prophet and patriarch at carthage. _xv. the "expositor" affair._ such are the chief factors that enter into the combination of events detailed in this volume of history and which have a direct relationship to the martyrdom of the smith brothers. they existed as combustible materials awaiting only the spark that would set them aflame to work death and destruction. the spark came. it came in the destruction of the _nauvoo expositor,_ published by the above mentioned coterie of apostates. it was the intention of the _expositor,_ as its name would indicate, to make an _expose_ of alleged conditions in nauvoo, in the moral, social, religious and political phase of them. also to agitate for the _"unconditional repeal of the nauvoo charter."_ this was a challenge to mortal combat, the issue being the life of the city of nauvoo; and after that the question of the existence of the church in illinois, or even within the confines of the united states; for undoubtedly the city charter once repealed, carrying with it the disorganization of the legion, protection for the saints, as matters stood in 1844, both civil and military, would be gone. it was a life and death struggle then that the advent of the _expositor_ inaugurated. the saints stood at such disadvantage in the proposed contest that if the _expositor_ was allowed to run its course it would inevitably have won its case against the city; and against the church, so far as the latter continuing in illinois, and perhaps as far as its continuance in the united states was concerned. the new marriage system, involving the practice, within certain limitations and under very special conditions, of a plurality of wives, constituted a ground of appeal to popular prejudices and passions that would have been absolutely resistless if the paper had been allowed to proceed. the charter would have been repealed; the city government destroyed, or at the least modified and placed in the hands of an apostate or anti-mormon minority whose administration would have been intolerable to the large majority of nauvoo's citizens; and finally the {xxxviii} scenes of missouri would have been re-enacted in an illinois setting. in the presence of such difficulties, what was to be done? in addition to declaring the existence of the practice of plural marriage, not yet announced or publicly taught as a doctrine of the church, and agitating for the unqualified repeal of the nauvoo charter, gross immoralities were charged against leading citizens which doubtless rendered the paper grossly libelous. in other cities such an avowed enemy as the _expositor_ was, would have been destroyed by a mob. for the people of nauvoo to have so proceeded would have been a departure from their principles of upholding law and order, and would have brought upon them the people of the surrounding counties, and from missouri in overwhelming numbers. mob violence could not be thought of; and yet the safety of the community imperatively demanded the suppression of the _expositor_ at any cost. under these circumstances the city council met and took under consideration the _expositor_ and the necessity of destroying it. as their charter conferred upon the city the right to remove nuisances, the city council declared the _expositor_ press a nuisance and directed the mayor to have it destroyed, which he did by giving an order to that effect, and it was destroyed without riot or tumult. the legality of the action of the mayor and city council was, of course, questionable, though some sought to defend it on legal grounds; but it must be conceded that neither proof nor argument for legality are convincing. on the grounds of expediency or necessity the action is more defensible. the existence of the city, the preservation of the latter-day saints until provision could be made for a retreat from illinois--which retreat was even then being provided for by the prophet in the projected movement of the church to the west--demanded the cessation of the publication of the _expositor_. by proceeding at least under the forms of law, the city council, though they might be conscious of the illegality of their action, avoided the necessity of the people resorting to mob action for self-preservation, and made it possible for the legality of their course to be determined in the courts, and the parties injured to recover compensation for the press and damages by civil process. meantime the libelous press with its mission of destruction of the saints at nauvoo was silenced; and had events taken the course which the action of the city council provided, a respite would have been gained from impending violence, during which arrangements for the retreat of the saints from illinois could have been completed and a goal of safety won for them. under a plea, then, of absolute necessity to self-preservation of a community, and to achieve the retreat here alluded to, and with the certainty that those injured in property by the _expositor's_ destruction would be fully compensated {xxxix} in civil action before the courts--the action of the mayor and city council of nauvoo is defensible, even if not on the ground of the legality of their procedure. [26] _xvi. the appeal to the mob spirit._ events did not take the course planned for them. the uproar that followed the destruction of the _expositor_ press, put all reason at defiance. at warsaw a mass meeting was held which issued a statement, in connection with the resolutions it passed, that "a mob at nauvoo, under a city ordinance, has violated the highest privilege in government; and to seek redress in the ordinary way would be utterly ineffectual. * * * _resolved,_ that we hold ourselves at all times in readiness to co-operate with our fellow citizens in this state, missouri, and iowa, to exterminate, _utterly exterminate_ the wicked and abominable mormon leaders, the authors of our troubles. * * * the time, in our opinion, has arrived when the adherents of smith as a body should be driven from the surrounding settlements into nauvoo. that the prophet and his miscreant adherents should then be demanded at their hands; and, if not surrendered, a war of extermination should be waged to the entire destruction, if necessary for our protection, of his adherents. and we hereby recommend this resolution to the consideration of the several townships, to the mass convention to be held at carthage." the carthage meeting held a few days later embodied the above in their resolutions, as did other mass meetings held at various places. the _warsaw signal_ in its impression of june 12th, passionately said: [27] "we have only to state that this [i. e. the destruction of the _expositor_ press] is sufficient! war and extermination is inevitable! citizens arise, one and all!!! can you stand by, and suffer such infernal devils! to rob men of their property rights, without avenging them? we have no time to comment: every man will make his own. let it be made with powder and ball!!!" all the combustible material to which attention is called in this introduction was instantly aflame at the destruction of the _expositor_ press. every passion was appealed to, jealousy, envy, cupidity, hatred. all the lawless elements of the community were practically invited to {xl} assemble and run riot in lawless violence, and excess of carnage and destruction of property and life. nothing but the wholesome fear of the strength and effectiveness of the nauvoo legion at that time held this lawless element in check. it was all in vain that hearings were had before the municipal court of nauvoo, on the _expositor_ matter; in vain that a subsequent hearing was had before esquire wells, then not a mormon and living outside of nauvoo limits; in vain that the _nauvoo neighbor_ sought to conciliate the awakening wrath that was aroused in the community, by pleading that if the city council had "exceeded the law of the land, a higher court could regulate the proceedings;" in vain that president smith urged governor ford to come to nauvoo to make personal investigation of conditions and take the necessary steps to prevent riot and war--all was in vain; preparations were in the making on all sides for an uprising against nauvoo and the saints, and there was nothing left but to defend the city by placing it under martial law and calling upon the legion to resist the threatened assault, which act was made the basis for the subsequent charge of "treason." then followed in quick succession the demand of the governor for the mayor and members of the city council to come to carthage and submit to trial under circumstances that inevitably meant death; the inspiration of the prophet to go to the west and all would be well; the crossing of the mississippi by the prophet and a few trusted friends to make preparations for that journey; the accusation by false friends of cowardice on the prophet's part, the flight as of a false shepherd leaving the flock to be devoured by wolves; the lightning-like retort of the prophet--"_if my life is of no value to my friends, it is of none to myself;"_ the return to nauvoo; the subsequent going to carthage to submit to the demands of the governor of illinois in every particular, and the well-known story of carthage jail--the martyrdom. _xvii. the prophet's nobility in the hour of trial._ the bearing of the prophet throughout the closing months with which this volume deals is admirable. there is no faltering or evidence of weakness at any point of his conduct. if criticized at all it would be for over-daring, for over self-confidence, that approached sublimity. strong men through wickedness fell away from their discipleship, and conspired against him; the prophet reproved them in the gate, and proclaimed their iniquities in public when hope of reforming them was gone. he saw mobs forming for the destruction of himself and nauvoo and his people; he calmly prepared to meet force with force, and drilled and prepared his legion for the conflict, entrenched some of the approaches to the city, and picketed them with guards; as mayor of the {xli} city he placed the city under martial law; and as lieutenant-general he took personal command of the nauvoo legion and stood ready to defend the rights of himself and his people, for which his revolutionary ancestry had fought in the war for american independence. he believed gloriously in the right of self-defense, and resistance to oppression by physical force if necessary. to his uncle john smith at ramus who had asked for counsel in the disturbed state of things, he wrote ten days before his death: "i write these few lines to inform you that we feel determined in this place not to be dismayed if hell boils over all at once. we feel to hope for the best, and determined to prepare for the worst, and we want this to be your motto in common with us: _we will never ground our arms until we give them up by death._" and from carthage prison, on the morning of the day of his martyrdom, he wrote to his wife for transmission to his people: "there is one principle which is eternal: it is the duty of all men to protect their lives and the lives of their household, whenever necessity requires, and no power has a right to forbid it, should the last extreme arrive; but i anticipate no such extreme; _but caution is the parent of safety._" when the jail in carthage was assailed, and the mob was pouring murderous volleys into the room occupied by himself and friends, the prophet turned prom the prostrate form of his murdered brother to face death-dealing guns and bravely returned the fire of his assailants, "bringing his man down every time," and compelling even john hay, who but reluctantly accords the prophet any quality of virtue, to confess that he "made a handsome fight" in the jail. [28] _xviii. always the prophet-teacher._ but what was more wonderful than the manifestation of moral and physical courage and good generalship during these turbulent months of his career, was the pursuance of his duties as a teacher of religious truth--his calling as a prophet of god. notwithstanding he was troubled on every side, he could compose his mind to instruct the {xlii} church on such doctrines as the complete salvation of their dead; how to proceed with the administration of all ordinances given for and in behalf of the dead; the doctrine of the resurrection and the reality of spiritual existences; the plurality of divine intelligences, or gods; the nature of man's spirit; the doctrine of eternal progress for intelligences who keep the estates through which they are appointed to pass; the nature and character of the godhead, and the relationship of man to god. all these themes and many more he dwelt upon in public discourse and private interview and written communications. he lived his life, as i have said elsewhere, _in crescendo,_ it grew in intensity and volume as he approached its close. higher and still higher the inspiration of god directed his thoughts; bolder were his conceptions, and clearer his expositions of them. so far was he from being a "fallen prophet" in the closing months of his career, as apostates charged, that he grew stronger with each passing day; more impressive in weight of personal character, and charm of manner; for he preserved amid all the conflicts and trials through which he passed--until the shadows of impending death began to fall upon him in carthage prison--the natural sweetness of his nature, and the intellectual playfulness characteristic of him from boyhood--_so do not fallen prophets._ * * * * * * * side by side on the banks of the majestic river that half encircles nauvoo, the "beautiful," carrying with it also the idea of "rest," peacefully sleep the brothers, joseph and hyrum smith, the prophet and the patriarch of the church in the new dispensation of the gospel. their lives were interlaced by almost daily associations from childhood to the last awful scene of martyrdom. it was therefore most fitting that they should be buried beside each other, on the banks of the "father of waters" in the city they had founded, where they had toiled and suffered and achieved; where their joys rose to greater heights and their sorrows sounded greater depths than falls to the lot of but few men in this world. undisturbed may their death slumber be until it shall be ended by the trump of god, calling them forth to a glorious resurrection. * * * * * * * _prophet and patriarch_ in the temple square at salt lake city, where tens of thousands, made up of people of nearly every nation in the world view them, stand two bronze statues, life size, on granite bases. they are the statues of the brothers smith, the prophet and the patriarch of the new dispensation of the gospel. on the granite basements, respectively, are bronze tablets on {xliii} which is engraved the life record of these men, and what is characteristic of each. the text of the bronze plate of hyrum smith's statue is as follows: hyrum smith. the patriarch and a witness of the book of mormon. an elder brother, and the steadfast friend and counselor of joseph smith, the prophet. born at tunbridge, vermont, february 9th, 1800; suffered martyrdom with the prophet at carthage, illinois, on the 27th of june, 1844. the friendship of the brothers hyrum and joseph smith is foremost among the few great friendships of the world's history. their names will be classed among the martyrs for religion. the book of mormon--the plates of which hyrum smith both saw and handled; the revelations in the book of doctrine and covenants; the church of jesus christ of latter-day saints--these, to bring them forth for the salvation of the world, cost the best blood of the 19th century. "i could pray in my heart that all men were like my brother hyrum, who possesses the mildness of a lamb and the integrity of job, and, in short, the meekness and humility of christ. i love him with that love that is stronger than death."--_joseph smith_. "if ever there was an exemplary, honest and virtuous man, the embodiment of all that is noble in the human form, hyrum smith was the representative."--_president john taylor_. as he shared in the labors, so does he share in the honor and glory of the new dispensation with his prophet brother. in life they were not divided; in death they were not separated; in glory they are one. the text on the west side of the base of joseph smith's tablet is: joseph smith. the prophet of the new dispensation of the gospel of jesus christ our lord. he was born at sharon, vermont, on the 23rd of december, 1805; and suffered martyrdom for the word of god and the testimony of jesus at carthage, illinois, on the 27th of june, 1844. his vision of god. i saw two personages whose glory and brightness defy all description. one of them spake unto me and said: "_this is my beloved son: hear him._" i asked which of all the sects was right, and which i should join. i {xliv} was answered i must join none of them; they were all wrong; they teach for doctrine the commandments of men; i received a promise that the fullness of the gospel would at some future time be made known to me. the book of mormon. this book was revealed to him, and he translated it by the gift and power of god. it is an inspired history of ancient america, and contains the fullness of the gospel. it is the american testament of our lord and savior jesus christ. the organization of the church. joseph smith received divine authority through the ministration of angels to teach the gospel and administer the ordinances thereof. he established again in the earth the church of jesus christ, organizing it by the will and commandment of god on the 6th day of april, 1830. he also received commission to gather israel and establish zion on this land of america; to erect temples and perform all ordinances therein both for the living and the dead; and prepare the way for the glorious coming of the lord jesus christ to reign on earth. the contents of the tablet on the east side of the base of the prophet's statue are these gems from his teachings: truth gems. the glory of god is intelligence. it is impossible for a man to be saved in ignorance. whatever principles of intelligence we attain unto in this life will rise with us in the resurrection. there is a law irrevocably decreed in heaven before the foundations of this world upon which all blessings are predicated; and when we obtain any blessing from god it is by obedience to that law on which it is predicated. this is the work and glory of god: to bring to pass the immortality and eternal life of man. adam fell that man might be; and men are that they might have joy. the intelligence of spirits had no beginning, neither will it have an end. jesus was in the beginning with the father: man was also in the beginning with god. intelligence, or the light of truth, was not created or made, neither indeed can be. the spirit and body is the soul of man; and the resurrection from the dead is the redemption of the soul. it is the first principle of the gospel to know for a certainty the character of god; and to know that man, (as moses) may converse with him as one man converses with another. {xlv} this message of the prophet, and these doctrines of the east bronze tablet, together with other doctrines taught by him in this period i of our church history, and to be found scattered through the six volumes now published of that history, await only the mind of some god-inspired spencer to cast them into synthetical form--to be adequately presented and witnessed--to constitute mormonism both the religion and the philosophy of modern times--to bring to pass and to glorify the golden age of the long-promised millennium of christian hope. footnotes: 1. that the general government of the united states has since constructed such a canal from keokuk to montrose, directly opposite nauvoo on the west, and at a cost of more than four and a half million dollars, completing it in 1877 is noted in this volume, p. 80 and footnote. 2. see _nauvoo neighbor_ for march 5th and march 12th. john e. page was president of the company; and in a communication to the _neighbor_ (march 12, 1845) urging a vigorous prosecution of the enterprise, he said: "we have commenced active operations for the building of a dam in the river, as noticed in the _neighbor_ of last week. * * * "here is the proud and gallant mississippi, with her rapid current, tumbling to the broad atlantic, seeming to say (as she quickens her pace over the rugged rocks of the lower rapids just opposite to our beautiful nauvoo) only improve my shores and banks, ye saints, as ye improve my neighboring soil; and i will propel your mills, cotton and woollen manufactories, by which your laborers can find employ, and your poor can be clothed and fed." 3. as the suggestion of joseph smith for building the canal around the des moines rapids by the general government of the united states was carried out; so also is the water power of the des moines rapids being utilized for manufacturing and other purposes, first suggested by the prophet, but now, of course, in a way and on a larger scale than it was possible even for men to dream of when the city council of nauvoo, in 1843, authorized the construction of a dam to harness this power in the mississippi for the service of man. this, however, is now nearly an accomplished fact through the enterprise of the keokuk and hamilton water power company, which, between hamilton on the illinois side, and keokuk on the iowa side of the mississippi (eight or nine miles below nauvoo), has in course of construction a dam which, including abutments, will be 4,700 feet in length, will stand 32 feet above the river bed, and be 42 feet wide at its base, built of solid concrete. in connection with the dam, and incident to it will be wharfage and a large drydock for the construction and repair of floating craft. there will be developed and for sale as the result of this enterprise, 200,000 horsepower for the service of st. louis and other towns of missouri, illinois and iowa. the dam and power house will be built at a cost of $22,000,000. 4. see "history of the mormon church," _americana_ magazine, number for january, 1911, ch. lix; also elder john taylor's journal entry for 5th of september, 1844. 5. the _register_ article is copied into the_ nauvoo neighbor_ for november 13th, 1844. 6. _nauvoo neighbor_, march 12th, 1845. 7. see john taylor's communication to the quincy _argus_, may 1st, 1839. history of the church, vol. iii, chapter xxiii. 8. see denunciation of thieves, 1844, by hyrum smith; by president smith and the formal action of the apostles quorum, this history vol. iv, chapter xvii. also the minutes of the conference held at nauvoo april, 1843, this history, vol. v, chapter xvii. 9. history of hancock county, p. 158. 10. ibid. 11. see this history vol. v, ch. xxiv and vol. iv. introduction pp, 22 _et seq_. 12. this ordinance about a month after its enactment was repealed at the suggestion of president smith. see this volume pp. 55-6. 13. this alleged "design" of the ordinance president smith specifically denied in the open session of the city council, and to a committee of lawyers from carthage, who waited upon the city council to protest against this ordinance; and the ordinance was amended by a third section disclaiming such alleged intention, but still retaining the feature that forced state process to be served through the agency nauvoo's city officers. see this vol. pp. 173-4. 14. this volume pp. 130-132. 15. this history vol. v, pp. 467-8, 472. 16. this history, vol. v. pp. 473-4. 17. see ford's letter to thomas reynolds, governor of missouri, under date of august 14, 1843. this history, vol. v, pp. 553-6. 18. ibid p. 200. 19. this history, vol. vi. ch. xxvi, where both letters will be found at length. 20. see ford's_ history of illinois_. p. 269; also this history, vol iv, pp. 479-481 and footnotes; vol. v, p. 490. 21. such appeared to be the very great probability in the election of 1843. as will be remembered by the readers of vol. iv of this history, cyrus walker, esq., whig candidate for congress, rendered valuable service in delivering the prophet from the hands of those bent upon running him into missouri for trial on the old complaint against him in that state. that service could only be obtained in that crisis by joseph smith pledging himself to vote for walker, which was interpreted to mean, of course, the mormon vote; and it was generally conceded that the whigs receiving the mormon vote would be successful. before the day of election, however, there had arisen strong reasons for believing that the arrest of prophet and the effort to take him to missouri, as also walker's appearance upon the scene to effect his liberation, was itself a political trick to secure the mormon vote for the whig party, which was thwarted by the mormons voting, at the last moment, the democratic ticket. (see vol. v, chapter xxvi). 22. ford's history of illinois, p. 364. 23. see this volume, pp. 214-217, where the editorial is given _in extenso_. 24. see chapter xi, this volume, where the memorial itself, hyde's two letters and the action in the house of representatives will be found in full. 25. see chapter xxx, _passim_ this volume for a discussion of the _expositor_; also taylor-colfax discussion on the "mormon" question, p. 20. also an editorial from the nauvoo _neighbor_, see p. 496, this volume. 26. i follow the typing and punctuation from the _signal_ as given by the late john hay, secretary of state, _atlantic monthly_ of december, 1869. 27. this is the late secretary of state john hay, in the _atlantic monthly_ for december, 1869; "joe smith died bravely, he stood by the jam of the door and fired four shots, bringing his man down every time. he shot an irishman named wills, who was in the affair from his congenital love of a brawl, in the arm; gallaghor, a southerner from the mississippi bottom, in the face; voorhees, a half-grown hobbledehoy from bear creek, in the shoulder; and another gentleman, whose name i will not mention, as he in prepared to prove an _alibi_, and besides stands six feet two in his moccasins." in a later paragraph he refers to "the handsome fight in the jail." history of the church of jesus christ of latter-day saints. period i. history of joseph smith, the prophet. chapter i. an estimate of the prophet joseph as a religious leader--anti-mormon meeting at carthage--historical sketch--important conference of the twelve held in boston. _friday, september 1, 1843._--a conference was held in buffalo, new york, elder john p. greene presiding; wm. h. folsom, [1] clerk: 13 branches, 1 high priest, 58 {2} elders, 2 teachers, 1 deacon, and 247 members were represented. i attended the meeting of the high council as a witness in the case of cowles [2] vs. george j. adams. charges not sustained. _saturday, 2._--i was not well, and therefore adjourned mayor's court. _sunday, 3._--i attended council with my brother hyrum, newel b. whitney, willard richards, william law and william marks, and gave instructions to the brethren in relation to things in futurity. a tremendous storm at chester, penn. the creek rose twenty-three feet in two hours, and swept away all the bridges, many factories and houses, and upwards of twenty persons drowned. a conference was held at hayward's hotel, manchester, england. _minutes of the manchester conference, held 3rd of september, 1843._ charles miller, president; william walker, clerk. present: 1 patriarch, 1 high priest, 25 elders, 40 priests, 21 teachers, and 4 deacons. total number of members represented was as follows: 1,549 members, including 44 elders, 99 priests, 56 teachers, 22 deacons. baptized since last general conference, 80; cut off, 29; emigrated, 18; removed, 26; died, 4. _monday, 4._--attended mayor's court and tried three cases--viz., city _versus_ a. dodge, s. dodge, and luther purtelow. the two first i fined five dollars, and the last one dollar and costs. one, p.m., called and gave licence for {3} a circus performance, which i attended with my family until five, p.m. i copy from the_ new york sun_ as follows:- "joe smith, the mormon prophet." [3] this joe smith must be set down as an extraordinary character, a prophet-hero, as carlyle might call him. he is one of the great men of this age, and in future history will rank with those who, in one way or another, have stamped their impress strongly on society. nothing can be more plebeian, in seeming, than this joe smith. little of dignity is there in his cognomen; but few in this age have done such deeds, and performed such apparent miracles. it is no small thing, in the blaze of this nineteenth century, to give to men a new revelation, found a new religion, establish new forms of worship, to build a city, with new laws, institutions, and orders of architecture,--to establish ecclesiastic, civil and military jurisdiction, found colleges, send out missionaries, and make proselytes in two hemispheres: yet all this has been done by joe smith, and that against every sort of opposition, ridicule and persecution. this sect has its martyrs also; and the spirit in which they were imprisoned and murdered in missouri, does not appear to have differed much from that which has attended religious persecutions in all ages of the world. that joe smith, the founder of the mormons, is a man of great talent, a deep thinker, and eloquent speaker, an able writer, and a man of great mental power, no one can doubt who has watched his career. that his followers are deceived, we all believe; but, should the inherent corruptions of mormonism fail to develop themselves sufficiently to convince its followers of their error, where will the thing end? a great military despotism is growing up in the fertile west, increasing faster in proportion, than the surrounding population, spreading its influence around, and marshalling multitudes under its banners, causing serious alarm to every patriot. what is the reason that men are so blind that they cannot or will not see the hand of the lord in his work of the last days! _tuesday, 5._--went to the office at nine, a.m., with mr. hamilton, of carthage, who had obtained a deed from {4} the sheriff of the county for lot 2, block 103, in the city of nauvoo, for taxes, although i had previously paid them; which is another specimen of the oppression, injustice, and rascality of mr. collector bagby, who by such foul means robs me and other saints, and abuses all who come unfortunately in his power. i requested my clerk to make out a bill of fare for the "mansion." the ship _metoka_ sailed from liverpool with a company of saints on board. _wednesday, 6.--_i went to the recorder's about half past six, a.m., and found him in bed. held mayor's court in the case, "city _versus_ joseph owen." _anti-mormon meeting at carthage, seat of hancock, county illinois._ [4] meeting convened pursuant to adjournment. the former chairman [5] not being present. edson whitney, esq., was called to the chair, and the meeting being organized, the following preamble and resolutions were submitted by the committee, and unanimously adopted:- preamble and resolutions. this meeting having convened for the purpose of taking under advisement a subject of vital importance not only to this county, but to all the surrounding counties, regret that we are necessarily and irresistibly forced to the conclusion that a certain class of people have obtruded themselves upon us, calling themselves mormons, or latter-day saints, and under the sacred garb of christianity, assumed, as we honestly believe, that they may the more easily, under such a cloak, perpetrate the most lawless and diabolical deeds that have ever, in any age of the world, disgraced the human species. in evidence of the above charge, we find them yielding implicit obedience to the ostensible head and founder of this sect, who is a pretended prophet of the lord, and under this heaven-daring assumption {5} claiming to set aside, by his vile and blasphemous lies, all those moral and religious institutions which have been established by the bible, and which have in all ages been cherished by men as the only means of maintaining those social blessings which are so indispensably necessary for our happiness. we believe that such an individual, regardless as he must be of his obligations to god, and at the same time entertaining the most absolute contempt for the laws of man, cannot fail to become a most dangerous character, especially when he shall have been able to place himself at the head of a numerous horde, either equally reckless and unprincipled as himself, or else made his pliant tools by the most absurd credulity that has astonished the world since its foundation. in the opinion of this meeting, a crisis has arrived, when many of the evils to be expected from a state of things so threatening have transpired. we feel convinced that circumstances have even now occurred which prove to us most conclusively that joseph smith, the false prophet before alluded to, has evinced, in many instances, a most shameless disregard for all the forms and restraints of law, by boldly and presumptuously calling in question the acts of certain officers, who had fearlessly discharged the duties absolutely imposed upon them by the laws, particularly when they have come in contact with his own sordid and selfish interests. he has been heard to threaten--nay, he _has_ committed violence upon the person of an officer, because that officer dared honestly to do his duties according to law. he has caused his city council to pass laws contrary to the laws of the state, and subversive of the rights of citizens of this state. citizens have been arrested, tried and punished for breaches of those mock laws, from time to time, in such manner, that they have been compelled to the humiliating necessity of seeking an asylum elsewhere, in order to escape the tyranny and oppression of this modern caligula. he has caused the writ of _habeas corpus_ to be issued by the municipal court of the city of nauvoo, in a case not provided for in the charter of this city, and indeed contrary to the letter of that instrument; and, himself a prisoner, arrested under grave charges made by a neighboring state, brought before said court, tried, and acquitted; thereby securing his own rescue from the custody of the law. citizens from the adjoining counties have been denied the right to regain property stolen and taken to nauvoo, even after they have discovered both the thief and the property; and themselves, under the most frivolous pretenses, arrested, fined, and other property rifled from them, to satisfy the mock judgments and costs of his cormorant officers. {6} persons upon whom stolen property has been found in the city of nauvoo, have been brought before this religio-political chief; and he, in the capacity of mayor of the city, has refused to convict, where the cases have been most clear and palpable. we have had men of the most vicious and abominable habits imposed upon us to fill our most important county offices, by his dictum, in order, as we verily believe, that he may the more certainly control our destinies, and render himself, through the instrumentality of these base creatures of his ill-directed power, as absolutely a despot over the citizens of this county as he now is over the serfs of his own servile clan. and, to crown all, he claims to merge all religion, all law, and both moral and political justice, in the knavish pretension that he receives fresh from heaven divine instructions in all matters pertaining to these things; thereby making his own depraved will the rule by which he would have all men governed. he has caused large bodies of his ragamuffin soldiery to arm themselves, and turn out in pursuit of officers legally authorized to arrest himself; he being charged with high crimes and misdemeanors committed in the state of missouri, and these officers arrested by the vilest hypocrisy, and placed in duress, that he might enable himself to march triumphantly into nauvoo, and bid defiance to the laws of the land. in view of the above grievances, this meeting feel that it is their bounden duty to resist, by every laudable means, all such unwarrantable attacks upon their liberties. therefore- _resolved,_ 1st. that inasmuch as we honestly believe that the combination of people calling themselves mormons, or latter-day saints, have given strong indications, in their recent movements, that they are unwilling to submit to the ordinary restraints of law, we are therefore forced to the conclusion that the time is not far distant when the citizens of this country will be compelled to assert their rights in some way. _resolved,_ 2nd. that while we would deprecate anything like lawless violence, without justifiable cause, yet we pledge ourselves in the most solemn manner to resist all the wrongs which may be hereafter attempted to be imposed on this community by the mormons, to the utmost of our ability,--peaceably, if we can, but forcibly, if we must. _resolved,_ 3rd. that in the event of our being forced into a collision with that people, we pledge ourselves that we will stand by and support each other in every emergency up to the death. _resolved,_ 4th. that we believe that it is also the interest of our friends in the neighboring counties and also neighboring states to begin to take a firm and decided stand against the high pretension and base designs of this latter-day would-be mahomet. {7} _resolved,_ 5th. that provided we must necessarily, for the well-being of this community, the protection of our dearest rights, and the preservation of our excellent institutions, adopt measures to humble the pride and arrogance of that audacious despot; we therefore call upon all good and honest men, without distinction of party or place, to come to the rescue. _resolved,_ 6th. that we pledge ourselves in the most determined manner that if the authorities of the state of missouri shall make another demand for the body of joseph smith, and our governor shall issue another warrant to stand ready at all times to serve the officer into whose hands such warrant may come, as a _posse_, in order that it may not be said of us, in future, that the most outrageous culprits have been suffered "to go unwhipped of justice." _resolved,_ 7th. that a corresponding committee be appointed to communicate with the different parts of this county, and also with other counties; and we would also recommend to all surrounding counties to appoint like committees for the purpose of a mutual interchange of views in regard to the subjects embraced in these proceedings. _resolved,_ 8th. that as it has been too common for several years past for politicians of both political parties, not only of this county, but likewise of the state, to go to nauvoo and truckle to the heads of the mormon clan for their influence, we pledge ourselves that we will not support any man of either party in future who shall thus debase himself. _resolved,_ 9th. that if the mormons carry out the threats they have made in regards to the lives of several of our citizens, we will, if failing to obtain speedy redress from the laws of the land, take summary and signal vengeance upon them as a people. _resolved,_ 10th. that when the government ceases to afford protection, the citizens of course fall back upon their original inherent right of self-defense. in pursuance of the 7th resolution, the following gentlemen were appointed to act as a central corresponding committee at carthage--namely, captain robert f. smith, major t. j. bartlet, harmon t. wilson, frank a. worrel, and walter bagby. on motion of henry stevens, it was ordered that committees, consisting of two persons, be appointed in each election precinct of this county, for the purpose of communicating with the central committee at carthage; and that those two may add to their number at discretion. on motion of daniel beaver, it was made the duty of the person whose name stands first on the list of each committee to act as chairman; and that all communications from the other committees, or from any other sources shall be added. {8} the following gentlemen were then appointed by the chair as committees in the several precincts, to wit:- _green plains_--edson whitney and levi williams. _bear creek_--william white and andrew moore. _chili_--stephen owen and arthur morgan. _augusta_--william d. abernethy and alexander oliver. _saint mary's_--william darnell and daniel beaver. _fountain green_--thomas geddis and s. h. tyler. _la harpe_--jesse gilmer and charles comstock. _camp creek_--james graham and thomas harris. _appanooce_--john mccanley and john r. atherton. _montebello_--samuel steel and benjamin b. gates. _warsaw_--thomas c. sharp and mark aldrich. on motion of levi williams, colonel root, of mcdonough county, was added to the central corresponding committee of carthage. on motion of henry newton, esq., _resolved,_ that the central committee of correspondence act as a general committee of supervision; and, in case of a contingency occurring requiring aid, that they immediately call on the precinct committees and upon all others favorable to our cause to furnish such aid as the exigency of the case may require. on the motion of charles c. stevens, the following supplementary resolutions were unanimously adopted:- _resolved,_ that the president of this meeting be requested to communicate with the governor of missouri, and respectfully request him to make another demand upon the authorities of this state for the body of joseph smith, commonly called the mormon prophet; and in the event of a requisition and an order for his arrest and delivery to the proper officers of the state of missouri, we offer our services to enforce said order, and pledge ourselves to sustain the supremacy of the laws at all hazards and under all circumstances. _resolved,_ that a copy of the proceedings of this meeting be forwarded to the publisher of the _warsaw message, quincy whig,_ and _quincy herald,_ for publication, with a request to them to add a note, soliciting all editors friendly to our cause in this state, missouri, and iowa territory, to copy. it was then moved and seconded, that this meeting adjourn, subject to the call of the central corresponding committee. edson whitney, chairman. w. d. abernethy, secretary. editors throughout illinois, missouri, iowa territory, friendly to the anti-mormon cause, are requested to publish the proceedings, in today's paper, of a meeting held at carthage on the 6th instant. {9} _thursday, 7.--_i took home the letter written to harrisburg [6] for the church history, a small fragment of which only has been preserved, and is as follows:- _historical sketch of the church of jesus christ of latter-day saints._ messrs. editors,--the church of jesus christ of latter-day saints was founded upon direct revelation, as the true church of god has ever been, according to the scriptures (amos 3:7, and acts 1:2); and through the will and blessings of god, i have been an instrument in his hands, thus far, to move forward the cause of zion: therefore, in order to fulfill the solicitations of your letter of july last, i shall commence with my life. [then follows a brief historical sketch of the church from the birth of the prophet to the settlement of the saints at nauvoo, much in the strain of the _"wentworth letter"_ already published in this history, (vol. iv, ch. xxxi); and for the reason that all the historical data in this i. daniel rupp sketch is contained in the _wentworth letter,_ it is thought unnecessary to reproduce it here, excepting the closing paragraphs which deal with conditions and prospects at nauvoo, on the date at which we have arrived in our history, viz. september, 1843.--editor.] nauvoo, upon every point connected with increase and prosperity has exceeded the most sanguine expectations of thousands. it now contains near 3,500 houses, and more than 15,000 inhabitants. the charter contains, among its important powers, privileges or immunities, a grant for "the university of nauvoo," with the same liberal powers of the city, where all the arts and sciences will grow with the growth and strengthen the strength of this beloved city of the saints of the last days. another very commendatory provision of the charter is that that portion of the citizens subject to military duty are organized into a body of independent military men, styled the "nauvoo legion," whose highest officer holds the rank and is commissioned lieutenant-general. this legion, like other independent bodies of troops in this republican government, is at the disposal of the governor of the state, and president of the united states. there is also an act of incorporation for an agricultural and manufacturing association, as well as the nauvoo house association. since the organization of this church, its progress has been rapid, and its gain in numbers regular. besides these united states, where {10} nearly every place of notoriety has heard the glad tidings of the gospel of the son of god, england, ireland and scotland have shared largely in the fullness of the everlasting gospel, and thousands have already gathered with their kindred saints to this the corner stone of zion. missionaries of this church have gone to the east indies, to australia, germany, constantinople, egypt, palestine, the islands of the pacific, and are now preparing to open the door in the extensive dominions of russia. there is no correct data by which the exact number of members composing this now extensive and still extending church of jesus christ of latter-day saints can be known. should it be supposed at 150,000, it might still be short of the truth. believing the bible to say what it means and mean what it says, and guided by revelation, according to the ancient order of the fathers, to whom came what little light we enjoy, and circumscribed only by the eternal limits of truth, this church must continue the even tenor of its way. called at the office, and administered the laying on of hands to sister partington and her two children. dreadful conflagration at stuhlweissenburg, in hungary. about six hundred houses destroyed. _friday, 8.--_my wife being sick, i was at home all day. stephen markham started for dixon with the court papers in relation to the writ of habeas corpus, and as a witness. i directed william clayton to go to augusta, iowa, to get a deed signed by mr. moffit for the steamer _maid of iowa_. muster day of the first cohort. the twelve held a meeting in boylston hall, boston. present--elders heber c. kimball, orson pratt, george a. smith, wilford woodruff, john e. page. _saturday, 9.--_my wife a little more comfortable. william clayton went to augusta, got the deed signed by mr. moffit and his wife, and returned in the evening. general training of the nauvoo legion. the quorum of the twelve met the church in boston, at boylston hall, in conference. sixteen branches were represented, containing 878 members. a great deal of {11} valuable instruction was given by the twelve, and the hall, a very large one, was crowded. a number were baptized during conference, which lasted three days. the minutes of conference i here insert:- _important conference of the twelve, held at boylston hall, boston, september 9, 1843._ present of the quorum of the twelve--elders brigham young, heber c. kimball, parley p. pratt, orson pratt, orson hyde, john e. page, wilford woodruff, george a. smith. [_reported by wilford woodruff._] conference opened with prayer by elder george a. smith. after the various branches in the new england states were represented, elder p. p. pratt made a few remarks, of which the following is a synopsis: some elders tell us that they have taught the gathering according to the scriptures. but it is not sufficient to teach the principle from the scriptures alone; for if there was no other guide, the people would be left in doubt as to whether they should gather to jerusalem, africa, america, or elsewhere. it is right to teach the gathering according to the scriptures, although some predictions of the prophets are obscure; but we are not left to them alone. we know and all the saints ought to know that god has appointed a place and time of gathering and has raised up a prophet to bring it about, of which we are witnesses. our message is that we are witnesses of the fulfillment of the predictions of the prophets. we have not to lay down a long, round-about [system] of arguments and calculations. the specific time and place are pointed out, the stakes are driven, the foundations of the city and temple are laid, and a people already gathered. we therefore know where to go; and to reject the revelations of god, which have pointed out these things to us, only brings condemnation. if this is not the case, then our faith is vain, and our works and hopes are vain also. we worship a god who can inspire his servants to tell the people what to do. we have already got the opinions of men enough concerning the coming of jesus christ; but we need the voice of a prophet in such a case and we have it. i am willing to risk my all upon it: and if the elders understand the principle of gathering, and teach it correctly, the people will have the correct spirit of the gathering. it is time we come out and declared boldly and definitely what god had for the people. we want more than opinions--we want your works. he has said he would send a prophet to prepare the way. and {12} let me ask these profound sectarians, why he has not done it? if the angels found a god in heaven able to give instructions, shield them from sword and famine, &c., why have we not found him? let the teachers bear the message they are entrusted with; and if the people wish then for scripture, tell them that their message is in fulfillment of prophecy; but let them have the whole message. elder e. p. maginn said he for one had taught the gathering according to the scriptures; but he considered all modern revelations scripture as well as those given anciently. elder brigham young addressed the meeting on the subject of our faith. we hear the elders represent the feeling of the brethren concerning the gathering. this is right. the spirit of the lord jesus christ is a gathering spirit. its tendency is to gather the virtuous and good, the honest and meek of the earth, and, in fine, the saints of god. the time has come when the lord is determined to fulfill his purposes. the people are apt to say that if they had lived in the days of jesus christ they would have received his work. but judge ye if the people are better now than then. they are not. when the full, set time was come, the lord came in the flesh to do his work, whether the people were prepared or not; and he would not have come at all, if he had waited till the people were prepared to receive him. it was decreed from all eternity that he should come, and he came. the people were not prepared then, nor are they any more prepared now. and now the full set time has come for the lord god almighty to set his hand to redeem israel. we are not bound to make the people believe, but we are bound to preach the gospel; and having done this, our garments are clear. the lord does not require every soul to leave his home as soon as he believes. some may be wanted to go to the isles of the sea, and some to go north, and some south. but he _does_ require them to hearken to counsel, and follow that course which he points out, whether to gather or stay to do some other work. the spirit of the lord and his work are on the alert, and those who keep up with the work must be on the alert also. the spirit of the lord will leave them who sit down and refuse to obey. when the lord says, "gather yourselves together," why do you ask him what for? had you not rather enjoy the society of saints than sinners whom you cannot love? is it not the principle of the saints to mingle together and promote the great cause in which they are engaged? perhaps some of you are ready to ask, "cannot the lord save us as well where we are as to gather together?" yes, if the lord says so. but if he commands us to come out and gather together, he will not save us by staying at home. have you not received the gospel? yes. {13} then do you believe what we say? have you not received the holy ghost, by receiving the gospel which we have brought unto you? yes, thousands have; and it stands as a testimony that god has got a prophet on the earth. you might have been baptized seventy times seven in any way except the way god had ordained and pointed out, and you would not have received the holy ghost. this also is a testimony to you. are you engaged with us in this great work? "yes, certainly," you answer, "heart and hand." "can we do any good?" yes, you can. the sectarian world send the bible to the nations of the earth. the poor among them put sixpence, fifty cents or a dollar into the box to carry out that object; and can the latter-day saints do nothing? let them do what god requires. he has required that we should build a house unto his name, that the ordinances and blessings of his kingdom may be revealed, and that the elders may be endowed, go forth and gather together the blood of ephraim--the people of god, from the ends of the earth. can you get an endowment in boston or anywhere, except where god appoints? no, only in that place which god has pointed out. now, query--could moses have obtained the law if he had stayed in the midst of the children of israel, instead of going up on to the mountain? the lord said, "go and do so and so; stand before pharaoh; pull off thy shoes, for the place is holy." moses obeyed, and obtained blessings which he would not have received if he had been disobedient. has the lord spoken in these last days, and required us to build him a house? then why query about it? if he has spoken, it is enough. i do not care whether the people gather or not, if they don't want to do so. i do not wish to save the people against their will. i want them to choose whether they will gather and be saved with the righteous, or remain with the wicked and be damned. i would like to have all people bow down to the lord jesus christ; but it is one of the decrees of the lord that all persons shall act upon their agency, which was the case even with the angels who fell from heaven. now, will you help us to build the nauvoo house and temple? if so, you will be blessed: if not, we will build it without you. and if you don't hearken, you will not have the spirit of the lord; for the spirit of the lord is on the move. the apostles tried to gather the people together in their day. christ said he would gather the jews oft as a hen gathereth her chickens under her wings, but they would not. neither god nor angels care whether men hear or forbear: they will carry on their work; for the full, set time is come for god to set up his kingdom, and we go about it. we must build a house, and get an endowment, preach the gospel, {14} warn the people, gather the saints, build up zion, finish our work, and be prepared for the coming of christ. now, we want to send four missionaries to the pacific islands, and we want a little clothing, and beds, and money to pay their passage. can you do something for them? this is not all. we want you to give all you have to spare towards building the temple. we shall be able to build it, if we have to work with a sword in one hand. but perhaps you are afraid you will not have enough for yourself, when you get there; yet how easy it is for the lord to take it away from you by fire or otherwise! elder maginn had an ivory cane. i asked him for it, but he declined making me a present of it. not long after, he had it stolen from him in a crowd, and it now does neither of us any good. perhaps your purse may slip through your pocket, or you may lose your property; for the lord can give and take away. jacob, with his faith, obtained all the best cattle his father-in-law had. if i had a wife and ten children, i would give all my money to build the temple and nauvoo house, and i would trust in god for their support. yet i will be richer for it; for god would prosper me in business. men are apt to serve god on sunday, and neglect him all the week. who blesses you and all the people? god. but do the people acknowledge the hand of god in all these things? no; they turn away from him, and do not acknowledge him, or realize from whom their blessings flow. they know not who blesses them. it never comes into their hearts. so with the farmer. the blessings are constantly flowing to him, and he considers not whence they come. let me tell you a secret. when the lord shakes the earth, and every valley shall be exalted, and every mountain and hill shall be made low, he will bring gold for brass, silver for iron, brass for wood, and iron for stones. then you will have no use for gold, for money and gods as you now have. you will not care so much about it; but the lord will think as much of it then as now. but now we want some of the gods of the gentiles--some of the gold and silver to build the temple and nauvoo house for the accommodation of the kings, princes and nobles of the earth, when they come to inquire after the wisdom of zion, that they may have a place for their entertainment, and for the weary traveler to be refreshed. let us have your gold to take to nauvoo for this purpose. is there wisdom in zion? we think so, and the world begins to think so. let the world come forward and translate the plates that have of late come forth, [7] if they have wisdom to do it. the lord {15} intends to take away the gods of the gentiles: he pulleth down and he buildeth up at his own pleasure. sacrifice your gods for the building up of zion. administer of your substance. send our missionaries to the islands of the seas. don't be afraid of a dollar, or a hundred dollars, or even a thousand dollars. i would not. i have made a sacrifice of all i possessed a good many times. i am richer the more i give; for the lord has promised and does reward me a hundredfold; and if i sacrifice all for the cause of god, no good thing will be withheld from me. i have taken this course to get rich. i have given all i had, and god has given many blessings in consequence. if i am too bold in asking, be too bold in giving. i ask, expecting to receive. put your shoulders to the wheel with all your might. give your all, and become rich by receiving a hundredfold. adjourned until half-past two o'clock, when the meeting was opened by singing. prayer by elder parley p. pratt. singing. elder parley p. pratt said: i have a few remarks to make concerning the subject spoken of in the forenoon by elder brigham young, who said we wanted all your gold, silver, and precious things. we not only want your all as pertaining to gold, silver, &c., but we want you, your wives and children, and all you have to be engaged in the work of the lord. i don't know that i can give you a better pattern of what we want than the case of joseph in egypt. israelites will get all they can. they are very great to go ahead. the egyptians believed in dreams; and by the peculiar gift of interpretation of dreams, joseph entered into a great scheme of speculation. he used the gift of interpretation to become great in the eyes of the egyptians. he obtained great political influence, came out with gold ornaments, and rode in the king's chariot in great splendor. he laid up corn in great abundance during the seven years of plenty; and when the famine came, he got all their gold, silver, cattle, land, property, and, finally their persons. * * * god is the origin of power--the sovereign. he made the people and the earth, and he has the right to reign. there will be good times and good government, when the world will acknowledge the god of heaven as the lawgiver, and not till then; and if i could live under his government, i should be thankful, although i am a real republican in principle, and would rather live under the voice of the people than the voice of one man. but it will be for the good and happiness of man when that government is established, which we pray for when we say, "thy kingdom come, thy will be done on earth as it is in heaven;" and until that time arrives we must pray for it. {16} this joseph in egypt--the speculator--what a great and good man he was! i love him, i admire his course, and i believe a little of his blood is in my veins. but had joseph been like the religious world at the present day--had he said he had got religion and done with the world, he would not have rode the king's horse, worn his robe, or had to do with gold and silver; and he would have done no good, built no storehouses, and saved no corn, for fear of speculation. but he acted differently. and there is an ancient prediction respecting our modern prophet, joseph--namely, that a prophet and seer should be raised up, and those who seek to destroy him shall be confounded. this has proved true. upwards of thirty law suits have been brought against the lord's anointed, and his persecutors have as often been confounded. he has been raised and supported according to the prophecy, to do a work on the earth, and the lord has been with him. every weapon formed against him has been broken. he has overcome all the lawsuits which have been brought against him, and no accusation has been sustained against him; yet he will lay a plan to speculate as large as ancient joseph did; he will have power to buy up all the rest of the world. what elder young said is good. we want all he spoke of, and a great deal more, we do not want it for ourselves, but for you. we want you to use it; and we have a prophet who tells how, when and where to use it. take your means and unite your exertions in this work. we want you to take that course which will save you. build up a city and temples, and enjoy them, and do as the lord tells you, and hearken to counsel. we have prophets to tell us what to do, and we should get as much wisdom as the world. if they want a railroad built, all they have to do is to open books. the people subscribe stock, a railroad is soon built, and an income is realized. the saints ought to be as well united as the world, and do the things that god has required, that a great nation may be saved from all nations. the old gentleman [satan] that rules the nations has ruled long enough; and if i were an infidel, i would like to have the lord raise up a joseph, or a daniel, or a mordecai, or an esther, to obtain political, temporal, and spiritual power, and cause a change for the good of the world. thank heaven, he has begun to raise them up. he has raised up another joseph to do the great work of god, and it will continue on until the saying goes forth that the lord has built up zion. the kingdom of god must be established, and it will be. i read that gold, silver, power, thrones, and dominions will be connected with the great work of god in the last days. then let us wake up {17} to see what god says shall come to pass, and let us enlarge our hearts and prepare for the great and glorious work. do the saints here in boston know that they are identified with the laying of the foundation, and establishing of a great and mighty kingdom, which is to include all the great and glorious work to be fulfilled in the last dispensation and fullness of times? and i prophesy, in the name of the lord, that whether the saints of boston or any other place, stand for it or rise against it, numberless millions will celebrate that day when the foundation of this work was laid. elder george a. smith said: i am pleased with the many remarks which have been made this day. you can easily see a similarity between the two josephs, and the revelations that are given for the salvation of the present generation. joseph in egypt, a savior of his father's house and the egyptians: joseph [smith] at this day holds the keys of salvation not only to the gentiles, but also to the house of israel. i do not know but some may have reflections different from my own. i will, however, show how the lord deals with mankind. some may say, "who can believe that god who dwells in heaven will condescend to speak to the people about building him a house in this day of religion and science?" this may be considered simple in the eyes of many; but the day was when the salvation or damnation of the whole world hung upon as small a circumstance. "noah, by faith, being warned of god of things not seen as yet, moved with fear, prepared an ark to the saving of his house, by which he condemned the world, and became heir of the righteous which is by faith." had the editors of this day lived then, i think they would have said and written more against it than they have against joseph smith and the revelations he has received and published. we find god was in the habit of telling men to do many simple things, even to the giving of a law concerning the protection of birds' nests. you talk about god condescending to speak of small things in the last days, but it is only as it was in the days of moses; for we read in the bible how god commanded the children of israel, when they found a bird's nest, (deut. xxii:7) not to take the dam with the young: "but thou shalt in any wise let the dam go, and take the young to thee." why? "that it may be well with thee, and that thou mayst prolong thy days." we see from this, that however small and simple the commandments of god appear to be, they are great in their results. connecting this with the law of god to israel concerning the eating of locusts, beetles and grasshoppers (leviticus xi:22). "even these of them ye may {18} eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind." is this as small business for the lord to talk about as it is for him to command the saints to build a tavern or boarding house for visitors who constantly go to nauvoo, which, when done, will do much good for the spreading of the work to all nations. what good could arise from a law of god permitting the eating of beetles and grasshoppers, i cannot say. all the prophecies have aimed at the gathering of the people, and saving them in the last days. but it is better never to have known the master's will than to know it and not perform it; and my advice is, if you cannot take hold of the work and go through the whole course, stop and go no further. if you have not courage to go on at the expense of all things, it is better to turn back. we do not want to deceive you. our traditions have taught us to be very religious, to wear long faces, never to tell an amusing story, nor to laugh, &c. this was the case with the long-faced christians in missouri, and they were the first to strike a dagger to our hearts. it is better for a man to act out what he is than to be a hypocrite. "pure religion and undefiled before god and the father, is this," says james, "to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." i do not like that religion which lies in a man's long face, or his coat or his hat. if i wear a strange hat, it is not because of my religion: for where the religion of a man is in the shape of a hat or coat, it is not very extensive anywhere else. some of the elders want to appear very big, and to be called great preachers; but whenever i have seen them trying to preach something large and mysterious, to get a name, i have concluded they have yet much to learn. i have been eleven years a member of this church, and was a believer two years before i entered it; and during that time i have seen many elders who like to preach large and mysterious sermons. as many are desirous of hearing mysteries, i will rehearse a short sermon of mysteries for their edification. elder kimball has had a long standing in the church. he has preached much, done much good, brought many souls into the kingdom, had great influence, and is considered the most successful minister among us. elder amasa lyman and myself went into pike county, illinois, to preach where the elders had preached all the mysteries about beasts, heads and horns. they wanted us to preach mysteries. we told them we were not qualified to preach mysteries; but if they would send for elder kimball he would preach them. so they sent about forty miles {19} for elder kimball, and brought him down, they were so anxious to hear mysteries. when he came, he had a large congregation assembled. he arose and remarked that he understood they had sent for him to come and preach the mysteries to them. "i am well qualified, and fully competent to do it, and am happy to have the privilege. i want the attention of all." when every mind was stretched and eager to learn these great mysteries he said, "the first mystery i shall present before you is this, 'look at elder amasa lyman; he needs a pair of pantaloons and a new hat. but it appears you do not see it; consequently i want to open your eyes and reveal to you a great mystery; for an elder in the church has need of a hat and a pair of breeches as well as yourselves, and _especially_ when the saints _know_ he is so much in need of them!'" he preached a few more mysteries of the same nature, and the result of this sermon was that elder lyman got a pair of pants and a new hat, and elder kimball and myself each a barrel of flour for our families. elder brigham young arose and said: i will make an apology for my remarks in the former part of the day. some may think i spoke very plainly; but the object i had in view was to teach you your duty, as i am aware the people are not made to feel it; and the apology i have to make is this: i will turn thomsonian doctor, and give the composition without cream and sugar,--it matters not whether i get friends or foes. if this work does not live, i do not want to live; for it is my life, my joy, my all; and if it sinks, god knows i do not want to swim. i wish you to understand this--that he that gathereth not with us scattereth, and they have not the spirit of god. we live in anticipation of the day when mobs cannot harm us, and they who have tasted the bitter cup feel to realize this hope. wake up, ye elders of israel who have sought to build yourselves up, and not the kingdom of god, and put on your sword. wake up, ye that have daubed with untempered mortar! hearken and hear me; for i say unto you, in the name of jesus christ, that if you do not help us to build the temple and the nauvoo house, you shall not inherit the land of zion. if you do not help to build up zion and the cause of god, and help me and my brethren on our way when we want to go on the lord's business, you shall not partake of the blessings which are laid up in store for the saints. many elders seek to build themselves up, and not the work of the lord. they will say "put gold rings on my fingers; give me what i want;" and they care nothing about the temple. this they should not do. i will not allow myself to do so; and when any one does this, no matter who he may be, even though he was one {20} of the twelve, he will not prosper. those of the twelve and others of the elders who have apostatized, i have known their hearts and their breathings. i have known their movements although they thought i did not know much. but i knew all about them; and when i see men preaching to build themselves up, and not zion, i know what it will end in. but you may say you are young. i don't care if you are. are you old enough to know what you are about? if so, preach and labor for the building up of the city of zion; concentrate your means and influence there, and not scatter abroad. instead of which, some of the elders appear to be dumb and lazy, and care for nothing but themselves. now, ye elders, will you be faithful? if not, you will not be chosen, for the day of choosing is at the door. why be afraid of a sacrifice? i have given my all many times, and am willing to do it again. i would be glad to hear the lord say through his servant joseph, "let my servant brigham give again all that he has," i would obey it in a moment, if it took the last coat off my back. a hymn was sung. elder kimball arose and said: i get up of necessity to say a few words. i am unwell, but i feel the importance of this work. i have been a member of this church twelve years. i came out of the baptist church and joined this with all my heart, as i was seeking after truth. i have passed through everything but death; in fact i have been brought into situations even worse than death. it has been my lot and privilege to sacrifice all i possessed from time to time; and we have come here to call for help to build the temple and nauvoo house. i have spent thirty dollars to get here, and have collected fifteen and that with much difficulty. we were commanded of the lord to come: but it seems as though but few felt interested in it. here i see four brethren going as missionaries to the sandwich islands, and destitute of means to help themselves. i could weep for them. i feel interested in this great work. we are seeking to bring about a work that could never before be performed. when the time is brought about that we are to receive our inheritances, the more faithful we are, the larger will be our reward. we have come out to reap, but do we have time to reap new grain? no; for it takes all our time to try to save that which is already reaped. we have reapers in the field, and we are trying to save the wheat. we want to get it on the barn floor, so that we may thrash it. we have come after it to warn you. you think elder young put the flail on rather heavy; but it is nothing to be compared with the thrashing you will get in zion, and those who have the hardest heads will, of {21} course, have to be thrashed the hardest. but don't be troubled about the chaff when it comes to the barn, for god will prepare a great winnowing mill which will blow all the chaff away, and the wheat will be found before the mill: then it has to go through the smut machine, then ground, then put through the bolting machine, and many will bolt in going through. i speak in parables. i compare the saints to a good cow. when you milk her clean, she will always have an abundance of milk to give; but if you only milk her a little, and don't strip her, she will soon dry up. so with the saints: if they do but little in building up zion, they soon have but little to do with. this was the case in cincinnati. the night before arriving at cincinnati, i had a dream while on the steamboat. i dreamt that i had a wagon with a rack on it, and an individual with me. we were going to a field of wheat of mine that had been cut, bound and shocked up, in order to haul into the barn. when we came to the field, i jumped off the wagon, and got over the fence to examine it, pulled off the cap sheaf, and behold it was oats. pulling the bundles apart, i found there were clusters of rats. on further examination i found clusters of mice, and the oats were all eaten up. in my dream i was going to haul in wheat, but to my astonishment it was oats, and they were all eaten up by the rats and mice. i thought these rats and mice were the elders and official members who had been in and lain on the church at cincinnati--lived on the wheat--eaten it up instead of building up new branches; so that when the twelve came along, they could not get anything for the temple or nauvoo house, or hardly a place to stay. the rats had eaten up the wheat, so we had to go to the world for a home to stay while we were there. we do not profess to be polished stones like elders almon w. babbitt, george j. adams, james blakeslee, and eli p. maginn, &c., &c.; but we are rough stones out of the mountain; and when we roll through the forest, and knock the bark from the trees, it does not hurt us, even if we should get a corner knocked off occasionally; for the more we roll about, and knock the corners off, the better we are; but if we were polished and smooth when we get the corners knocked off, it would deface us. joseph smith never professed to be a dressed, smooth, polished stone, but to have come rough out of the mountain; and he has been rolling among the rocks and trees, yet it has not hurt him at all: but he will be as smooth and polished in the end as any other stone, while many who were so very polished and smooth in the beginning get badly defaced and spoiled while they are rolling about. elder parley p. pratt said--some are going to zion, and the rest {22} want to know what they shall do. the lord, through jeremiah (iii, 14,15) says, "i will take you one of a city, and two of a family, and i will bring you to zion; and i will give you pastors according to mine heart, which shall feed you with knowledge and understanding." inasmuch as you hearken to counsel, you will know what the will of the lord is concerning you in all things. meet often together to worship god and to speak to each other of the things of god. gather as soon as you can. come up to the mountain of the lord's house, and there learn of these things, that the scriptures may be fulfilled. elder orson pratt said--i do not know that i can say anything to impress the subjects which have been spoken upon more fully upon your minds than has been done. there are some things, however, i wish to mention. we have learned from what we have heard this day that great blessings will be given to the faithful when the temple is finished. i will speak of some of the consequences that will follow, if we do not obey. when the temple is reared, god will manifest himself in a peculiar manner. if we are obedient, he has told us he will make manifest to us things we are ignorant of. he has said he will reveal things which pertain to this dispensation that have been hidden and kept secret from the foundation of the world. no former age or generation of the world have had the same things revealed: all other dispensations will be swallowed up in this. he declares, in his revelations, the consequences of not building the house unto his name within such a time. the lord says, if you build the house in that time, you shall be blessed; but if not, you shall be rejected as a church with your dead, saith the lord. so, if that house is not built, then in vain are all our cares; our faith and works, our meetings and hopes are vain also; our performances and acts will be void. the servants of god who are faithful and do their duty will get the blessing; and we are determined to do our duty, and lay these principles before the saints, so that they may have the privilege of contributing. we will turn this responsibility upon the heads of the saints; then our garments will be clear, and the lord is able and will be willing to endow all the faithful in some other place. this church, in its infancy, was directed to do a certain work, and the consequences pointed out. the lord gave a revelation several years since to the church to appoint our wise men, and send up our moneys by them to buy land; if not, we should not have an inheritance, but our enemies should be upon us. we went through and told the saints these things; but did the churches do as god commanded? no, they did not. but the revelation was fulfilled, and the enemies of the saints came upon them, and drove them from their houses and homes, {23} and finally from the state of missouri. this was in consequence of their disobeying the commandments of god through his servant joseph. many suppose they must get direct revelation from god for themselves. not so. he has a prophet, and he says the church shall give heed to the words of the prophet, as he is to hold the keys of the kingdom of god in this life and in the world to come. then it is of much consequence that you give heed to his word. says one, suppose we are not satisfied that this is the work of god? you can ask god if the work is true, and he will give you a testimony. you can put every confidence in the book of mormon and in joseph, the prophet; and if you are not satisfied, go to god. i doubt in my own mind if men can stand what they will have to pass through, unless they do get a witness for themselves; and i pray you to give heed to the words which the twelve have taught you, and ask god to help you. the conference was adjourned until ten o'clock tomorrow morning. _sunday,_ 10th. conference met according to adjournment. meeting was opened by singing, and prayer by elder maginn; after which elder wilford woodruff addressed the assembly from amos iii:7--"surely the lord god will do nothing, but he revealeth his secret unto his servants the prophets?" according to the testimony of the scriptures in all ages of the world, whenever god was about to bring a judgment upon the world or accomplish any great work, the first thing he did was to raise up a prophet, and reveal unto him the secret, and send him to warn the people, so that they may be left without excuse. this was the case in the days of noah and lot. god was about to bring judgments upon the people, and he raised up those prophets who warned the people of it; yet they gave no heed to them, but rejected their testimony; and the judgments came upon the people, so that they were destroyed, while the prophets were saved by pursuing the course marked out by the lord. jesus christ testified to the jews of the things that awaited them as a nation, the fall of jerusalem, and their dispersion among the gentile world; but they did not believe it. yet the secret of all these things was revealed to the prophets and apostles. they believed it, and looked for its fulfillment; and it came to pass as it was predicted, though contrary to the expectation of the jewish nation. in like manner do we look for the certain fulfillment of those tremendous events upon the heads of the gentile world which have been spoken of and pointed out by all the holy prophets and apostles since the world began, they having spoken as they were moved upon by the power of god and the gift of the holy ghost, events which more deeply {24} concern the gentile world than the overthrow of jerusalem and the dispersion of the jews did the jewish nation; for while they stumbled at the stone they were broken; but when it falls upon the heads of the gentile world, it will grind them to powder. the full set time is come for the lord to set his hand to accomplish these mighty events; and as he has done in other ages, so has he done now--he has raised up a prophet, and is revealing unto him his secrets. through that prophet he has brought to light the fullness of the everlasting gospel to the present generation, and is again once more for the last time establishing his church upon the foundation of the ancient apostles and prophets, which is revelation, jesus christ being the chief corner stone. in the church is now found judges as at the first, and counselors as at the beginning; also apostles, prophets, evangelists, pastors, and teachers, with gifts and graces, for the perfecting of the saints, the work of the ministry, and the edifying of the body of christ. the lord has raised up his servants, and sent them into the vineyard to prune it once more for the last time, to preach the gospel of jesus christ, and to warn the nations, that they may be left without excuse in the day of their visitation; also to gather the honest in heart and the meek of the earth, that zion may be built up, and the sayings of the prophets fulfilled. one of the secrets that god has revealed unto his prophet in these days is the book of mormon; and it was a secret to the whole world until it was revealed unto joseph smith, whom god has raised up as a prophet, seer, and revelator unto his people. this record contains an account of the ancient inhabitants of this continent and of the cities with which they overspread this land from sea to sea, the ruins of which still remain as standing monuments of the arts, science, power, and greatness of their founders. it also points out the establishing of this our own nation, with the conditions for its progress, and those predictions contained in the book of mormon--the stick of joseph in the hand of ephraim, will as truly be fulfilled as those contained in the bible--the stick and record of judah; and both these sticks or records contain prophecies of great import concerning the gentile nations, and especially this land and nation, which are not yet fulfilled, but must shortly come to pass: yea, their fulfillment is nigh, even at the doors. though the secrets which god is revealing through his servant the prophet in these last days may be unpopular and unbelieved in by the world, yet their unbelief will not make the truth of god of none effect, any more than it did in the days of lot and noah, or at the fall of jerusalem. when jesus christ said there should not be left one stone upon {25} another in the temple that should not be thrown down, the jewish nation did not believe it, neither would they receive such testimony; but they looked at outward circumstances, and were ready to say, "who can prevail against us? what nation like unto our nation? we have held the giving of the law, the oracles, and the urim and thummim; the lawgiver has never departed from between our feet; we have held the power of government from generation to generation; and what nation hath power now to prevail against us?" through this order of reasoning they were blinded, and knew not the day of their visitation: they understood not the things that belonged to their peace; they rejected their lord and king, contended against the word and testimony, and finally put him to death on the cross, with many who followed him. but this did not hinder the fulfillment of his predictions concerning that nation. the words of the lord had gone forth out of his mouth, and could not return unto him void. the things that belonged to their peace were hid from their eyes, and they were counted unworthy as a nation. the kingdom was to be rent out of their hands and given to another; the die was cast, and judgment must come. jerusalem was soon surrounded by the roman army, led on by the inspired titus; and a scene of calamity, judgment, and woe immediately overspread the inhabitants of that city, which was devoted to destruction,--such a calamity as never before rested upon the nation of israel. blood flowed through their streets; tens of thousands fell by the edge of the sword, and thousands by famine. women were evil towards the children of their own bosoms in the straitness of the siege, the spectacle of which shocked the roman soldiers as they entered the city. the jews were crucified in such numbers by their enemies that they could find no more wood for crosses, or room for their bodies; and while despair was in every face, and every heart sinking while suffering under the chastening hand of god, their enemies rushed upon them in the city to strike the last fatal blow; and, as their last resort, they rushed for safety into the temple, which was soon on fire, and they sank in the midst of the flames with the cry of their sufferings ascending up on high, accompanied by the smoke of the crackling spires and towers. the remaining population were sold as slaves, and driven like the dumb ass under his burthen, and scattered, as corn is sifted in a sieve, throughout the gentile world. jerusalem was razed from its foundations, the ruins of the temple thrown down, and the foundation thereof ploughed up, that not one stone was left upon another. christ said that jerusalem should be trodden down of the gentiles until the times of the gentiles be fulfilled, which has been the case to the very letter until the present generation. {26} will not god in like manner as truly and faithfully bring to pass those great, important and tremendous events upon the heads of the gentile world which have been proclaimed by the prophets isaiah, jeremiah, ezekiel, daniel, and many other holy prophets; also by christ and the apostles on the continent of asia, as well as by lehi, nephi, alma, moroni, and others on this continent--all of whom have proclaimed these things as they were moved upon by the spirit of inspiration, the power of god, and the gift of the holy ghost? the apostle says that "no prophecy of the scripture is of any private interpretation, for the prophecy came not of old time by the will of man: but holy men of god spake as they were moved by the holy ghost." isaiah's soul seemed to be on fire, and his mind wrapt in the visions of the almighty, while he declared, in the name of the lord, that it should come to pass in the last days that god should set his hand again the second time to recover the remnant of his people, assemble the outcasts of israel, gather together the dispersed of judah, destroy the tongue of the egyptian sea and make men go over dry-shod, gather them to jerusalem on horses, mules, swift beasts, and in chariots, and rebuild jerusalem upon her own heaps; while, at the same time, the destroyer of the gentiles will be on his way; and while god was turning the captivity of israel, he would put all their curses and afflictions upon the heads of the gentiles, their enemies, who had not sought to recover, but to destroy them, and had trodden them under foot from generation to generation. at the same time the standard should be lifted up, that the honest in heart, the meek of the earth among the gentiles, should seek unto it; and that zion should be redeemed and be built up a holy city, that the glory and power of god should rest upon her, and be seen upon her; that the watchman upon mount ephraim might cry--"arise ye, and let us go up unto zion, the city of the lord our god;" that the gentiles might come to her light, and kings to the brightness of her rising; that the saints of god may have a place to flee to and stand in holy places while judgment works in the earth; that when the sword of god that is bathed in heaven falls upon idumea, or the world,--when the lord pleads with all flesh by sword and by fire, and the slain of the lord are many, the saints may escape these calamities by fleeing to the places of refuge, like lot and noah. isaiah, in his 24th chapter, gives something of an account of the calamities and judgments which shall come upon the heads of the gentile nations, and this because they have transgressed the laws, changed the ordinance, and broken the everlasting covenant. the apostle paul says to his roman brethren, that if the gentiles do not continue in the {27} goodness of god, they, like the house of israel, should be cut off. though babylon says, "i sit as a queen, and am no widow, and shall see no sorrow," the revelator says, "therefore shall her plagues come in one day, death and mourning and famine; and she shall be utterly burned with fire, for strong is the lord god who judgeth her." jesus communicated the parable of the fig-tree, which in putting forth its leaves betokens the approach of summer; and so likewise, when we see the signs in the sun, moon, and stars, and in the heavens and the earth of which he spoke, we might know that his coming is near--that the generation in which those signs appeared should not pass away till all should be fulfilled. these things are about to come to pass upon the heads of the present generation, notwithstanding they are not looking for it, neither do they believe it. yet their unbelief will not make the truth of god of none effect. the signs are appearing in the heavens and on the earth, and all things indicate the fulfillment of the prophets. the fig-tree is leafing, summer is nigh, and the lord has sent his angels to lay the foundation of this great and important work. then why should not god reveal his secrets unto his servants the prophets, that the saints might be led in paths of safety, and escape those evils which are about to engulf a whole generation in ruin? _monday,_ 11. conference met at boylston hall at nine o'clock, a.m. present of the quorum of the twelve, elders brigham young, parley p. pratt, orson pratt, john e. page, wilford woodruff, george a. smith, heber c. kimball, and orson hyde. opened with prayer by elder page. elder brigham young stated the object of the meeting. the first item of business is the spread of the gospel of salvation. i want to state what devolves upon the twelve. nine years ago a revelation was given which was fulfilled in 1835; and when fulfilled, the prophet lifted up his head and rejoiced before the lord. previously, the responsibility of spreading the gospel rested on him; now it is on the twelve. this is the relation we hold between the living and the dead--to direct how you may escape. last winter we were directed to send men to the nations of the earth. elder addison pratt had been to the sandwich islands, and proffered his services. we have power to ordain them, and call upon the church to assist in sending them. here are four men willing to go, and we do not wish them to cease trying, unless it be to die trying. one of them is ill. if he stays, he will die. i would go, or die trying. we call on the churches to fit out these men with necessaries. elder eli p. maginn and elder philip b. lewis we call on to fit them out. if {28} elder lewis does not, maginn will do it himself. this takes the responsibility from us. if the saints will not help, the curse of god will rest upon them. if the temple at nauvoo is not built, we will receive our endowments, if we have to go into the wilderness and build an altar of stone. if a man gives his all, it is all god requires. brother kimball has received one dollar since he came to boston, and seventeen dollars and a half before, towards building the temple. a book is kept of all sums given. this book will also be opened. all is recorded. i have received twenty-three dollars, and i have spent about forty-five or fifty dollars. i am rich, and expect to be so throughout all eternity, with the help of god and my brethren. i can get home, if i can sell land. some of the twelve are more destitute; but they are the best set of boys you ever saw. during the persecution in missouri, when the mob came against far west, elder kimball stood near me in one of the companies; and every time they formed, he rammed down another ball into his old musket, until he got five balls in. we are a good-feeling set of men, because of the spirit which is in us. what produces it? the impulse of the heart. we should feel the same on the desert of arabia, or on the islands of the sea; we feel happy wherever we are. when we ask for victuals, and get turned away, as we often have been, we feel just as well. the spirit which is in me prompts me to look forward to something better. we have a prospect of selling shares of the nauvoo house, and of obtaining subscriptions for the temple, and we feel better. here are twelve men, and i defy all creation to bring a charge of dishonesty against them. we had to give security for the faithful performance of our duty as agents for the nauvoo house and temple. this has been heretofore unheard of in the church. i glory in it. the financial affairs of the church rest on our shoulders, and god is going to whip us into it. when men are in future called to do like brigham, i will be one to bind them; this is a precedent. we are the only legally authorized agents of the church to manage affairs, give counsel to emigrants how to dispose of goods, &c. some men come into this church through designing purposes. mr. cowen, who lives about 30 miles above nauvoo, wanted brother joseph to make a settlement at shoquokon. several of the brethren went there and preached, and some families moved up with the intention of settling. mr. cowen was all love--a charming fellow, and calculated to magnetize. he is now in the eastern country, and going amongst the brethren. he gives one a kiss, and says he, "i am not a mormon, but expect to be: brother joseph and myself are confidential friends. can't you lend me five hundred dollars? i have got land, and i will give you {29} a mortgage." at the same time, he knew quite well that his land was in a perfect swamp, and that the place was not fit for a settlement. even the captains of steamers could with difficulty be persuaded upon to call there, either on account of goods or passengers. his name is john f. cowen, and he stands five feet six inches high. there are others. i would ask the latter-day saints, do you know your benefactors? do you know the source from whence you derive your knowledge? take in the publications and periodicals of the church. they give you intelligence of all matters pertaining to this dispensation with revelations for the guidance of the church. i know that men who go through the world with the truth have not much influence; but let them come with silk velvet lips and sophistry, and they will have an influence. it is your privilege to be discerners of spirits. if you don't know me or the twelve, walk with us fifty years, and perhaps you will know us then; and if such a man as cowen comes along, will you trust him or me? no power can hide the heart from the discerning eye. if we are ignorant, what knowledge have the rest of the people? i sit down with all my ignorance, and read people's hearts as i see their faces, and they can't help themselves. no one has ever stepped aside but i have known it. i know the result of their actions, and they cannot help themselves. if you find out my heart, you are welcome to it. if any of the twelve take a wrong path, or a course by themselves, i know the path, and know the end of it. they are soon in the ditch, crying for help. i sit down and let others run. i strike with a crooked stick to hit the whole. now, the twelve must be helped home, and there must be something for the temple and the nauvoo house. we have got a plot of the city of nauvoo for lithographing. if any wish to advance the money to lithograph, and have a few thousands struck off, they shall be paid till they are satisfied. there was not wealth enough in new york and the regions round about. [he here exhibited the map of nauvoo.] he concluded with a few remarks relative to the circumstances of elder hyde, who had just returned from his mission to jerusalem. elder parley p. pratt spoke as follows:--in the middle of last april i arrived at nauvoo houseless and with a large family. brother joseph said to me, "brother parley, stay at home and build a house." i was behindhand in instructions and information, while others had been at home learning the great things of god. i have now come east principally on business, though i always have a mission, wherever i am. i speak for my brethren: they have an absolute claim; it belongs to them, and they want it. it is justly theirs. i ask for nothing for myself. elder heber c. kimball said, i suppose you all understand what {30} elder young has said, and i consider his counsel good. he is my superior and my head in the council of the twelve. if i go astray, it will be through ignorance. we must be subject to the powers that be; and there are no powers but what are ordained of god; and if we reject their counsel, we shall be damned. some of our finest-looking and smartest men have fallen. i consider those trees in the forest which have the largest and highest tops are in the greatest danger: they are blown down; and there is no way of restoring them but to cut them off. let the stump go back, and new sprouts come out. those who have most responsibility are in most danger. we must be careful how we treat god's officers. no man ever fell, unless it was through rejecting counsel. i as well as my brethren see this. my superior knows more than i, because he is nearer the fountain. to get knowledge, begin at the foot of the stream, and drink all up till you get to the fountain, and then you get all the knowledge. it is necessary for the people here to obey counsel. god has sent me forth, through his servants, to take my part in this great work, and the work is true. i know there are but few in this church who will be able to walk in this narrow path. we must keep the celestial law in the flesh. the more simple we teach, the better for us. it is a wrong idea of elders whipping sects. try and win the people; salt both sheep and shepherd too; get them up so that they will lick the salt out of your hands. [an infidel here handed money to brother kimball, who prophesied that he would be a saint and an elder, and all his family should be saints.] give them good salt, gain the affections of the shepherd, and the whole flock will come. now, we get sheep up to lick; and when the old shepherd of the sheep comes up to lick salt, the elders will hit him over the head with a cane. their religion is as dear to them as ours to us. don't feed too much salt at once, but give a little at a time, or they are cloyed. elders of israel, be wise! give short discourses, as long ones cloy your hearers, who will say, "a good discourse, but i got tired." never infringe on the right of other people, and never tear down other people's houses until you have built a better. we are sent to preach repentance, and let people alone. how do you like to go into other churches and hear them abuse us? do as you would be done by. persuade men, and not compel them, unless the time spoken of by the savior comes, when the lord shall say unto his servants "go out into the highways and hedges, and compel them to come in, that my house may be filled." (luke 14 ch., 23-25.) let men be humble, kind and affectionate. footnotes: 1. william h. folsom named above afterward became prominent as an architect in utah. he was born in portsmouth, new hampshire, in march, 1815, and died in salt lake city, 1901, at the advanced age of 86 years. when a boy he moved to buffalo n.y. with his parents. when in his twenty fifth year he heard a mormon elder preach and was converted to the gospel and joined the church. as a consequence of this act he was ostracized by his people. he took his family and moved to nauvoo and established himself as an architect and builder, and assisted in the construction of the nauvoo temple. brother folsom was expelled from nauvoo at the time of the general exodus of the saints and settled for a time at keokuk. he subsequently moved to council bluffs, and in 1860 went on to salt lake valley. his ability as an architect and builder was soon required by president brigham young. president young conceived the general plan of the now celebrated "mormon tabernacle" at salt lake city, but william folsom took president young's suggestions and worked out the plans. while others scouted the idea of the structure, folsom had faith in it, and as a consequence he has associated his name inseparably with the building, that stands as one of the world's centers of interest and curiosity. he was the architect and superintendent of construction of the manti temple, and was an able assistant in the construction of all the temples in utah. he was the designer of the salt lake theater, and of many other buildings that are this day admired for their architectural grace and durability. 2. this was austin cowles, for some time counselor in the nauvoo stake of zion (history of the church, vol. iv, p. 323) and subsequently a member of the high council. the nature of the charges made against george j. adams at this time is not known. 3. this article is much of the complexion of one published many years later--1882--by josiah quincy of boston, who visited the prophet about eight or nine month later, and published an account of his visit, and his impression of the prophet his "figures of the past," under the title "joseph smith at nauvoo." 4. this was an adjourned meeting from one of the same character which had met at the same place of the 19th of august previous, which after hearing anti-mormon addresses and appointing committees to draft resolutions against the mormons, adjourned to meet again on the above date, 6th of september. (see history of the church, vol. iv pp. 537-8). 5. the former chairman was major reuben groves. (see minutes of the 19th of august, above note.) 6. this was a brief historical account of the rise and progress of the church prepared for one i. daniel rupp, of harrisburg, penn. it was published in 1844, a "history of religious denominations," p. 409. 7. having reference to certain plates known as the "kinderhook plates," found at kinderhook, illinois, april, 1843. see this history, vol. v., pp. 372-378. {31} chapter ii. movements of apostles in the east--the nauvoo mansion--rockwell acquitted--special conference at nauvoo--discourse of the prophet on the demise of james adams. [sidenote: the drought of 1843] _sunday, september 10, 1843_.--cold, and considerable rain. kindled a fire in the office for the first time this fall. this is the first rain of any consequence since the first of june. there have been occasional--say three or four slight showers, but not enough to wet the potato hills, and the vegetables in the gardens have generally stopped growing, on account of the drought. even corn is seriously injured,--much of it by a worm in the ear. early potatoes are scarcely worth digging. _monday, 11_.--early in the morning a petition was presented to me, as lieut.-general, to devise means to get the public arms of the state for the legion; whereupon i appointed william w. phelps, henry miller, and hosea stout a committee to wait on governor ford on the subject. election for probate justice; weather cold; people cold. greenleaf received most of the votes in nauvoo--say seven hundred votes. six, p.m., i met with my brother hyrum, william law, newel k. whitney, and willard richards in my private room, where we had a season of prayer for brother law's little daughter, who was sick, and emma, who was somewhat better. _tuesday, 12.--_rainy day. [sidenote: woodruff in a train wreck.] {32} elder woodruff left boston for portland by railroad and while passing through chester woods, the engine was thrown off the tracks, and with the baggage cars smashed to pieces. several of the passenger cars mounted the ruins, but none of the passengers were injured, except two very slightly. the engineer, however, was killed instantaneously. elder woodruff, with most of the passengers, remained all night in the woods, and found it very cold. _wednesday, 13_.--i attended a lecture at the grove, by mr. john finch, a socialist, from england, and said a few words in reply. the following article appears [this day] in the _neighbor_, copied from the new haven, conn., _herald_.- nauvoo and joseph smith. a gentleman of this town, (new haven, conn.) of undoubted veracity, who has lately spent several weeks at nauvoo and among the mormons, informs us that the general impression abroad in regard to that place and people is very erroneous. during his residence there he became quite familiar with their manners, principles, and habits, and says there is not a more industrious, moral, and well-ordered town in the country. society is as much diversified there as it is here, the mormons constituting about two-thirds of the population, while all religious sects are as freely tolerated as in any other part of the state. he was at the late trial and acquittal of joseph smith, and says that the charges against him were of the most frivolous and unsubstantial nature. he [joseph smith] is an agreeable man in conversation, is respected by those who know him, and is 'as much sinned against as sinning.' he only claims the privilege of exercising and enjoying his own religion,--a privilege which he and his followers cheerfully award to others. they invite immigrants to come among them, and receive those who design to enter into the mormon community with great attention and kindness. houses are prepared for their reception, to which they are conducted on their arrival by a committee appointed for that purpose, whose next business is to attend to their immediate wants and see them comfortably situated. education is by no means neglected, proper schools and teachers being provided, and temperance reigns throughout. it has now about 15,000 to 18,000 inhabitants, and promises to become a place of extensive business, four or five steamboats stopping there every day. {33} the gentleman remarked to us that he wished he could speak as well of his own native town as he could of nauvoo. this is news to us, as no doubt it will be to many; but no one who knows him can doubt the integrity of our informant. [sidenote: the prophet on socialism.] _thursday, 14.--_i attended a second lecture on socialism, by mr. finch; and after he got through, i made a few remarks, alluding to sidney rigdon and alexander campbell getting up a community at kirtland, and of the big fish there eating up all the little fish. _i said i did not believe the doctrine._ mr. finch replied in a few minutes, and said--"i am the voice of one crying in the wilderness. i am the spiritual prophet--mr. smith the temporal." elder john taylor replied to the lecture at some length. _friday, 15._--i put up a sign, "nauvoo mansion." [sidenote: "nauvoo mansion" made a hotel.] in consequence of my house being constantly crowded with strangers and other persons wishing to see me, of who had business in the city, i found myself unable to support as much company free of charge, which i have done from the foundation of the church. my house has been a home and resting-place for thousands, and my family many times obliged to do without food, after having fed all they had to visitors; and i could have continued the same liberal course, had it not been for the cruel and untiring persecution of my relentless enemies. i have been reduced to the necessity of opening "the mansion" as a hotel. i have provided the best table accommodations in the city; and the mansion, being large and convenient, renders travelers more comfortable than any other place on the upper mississippi. i have erected a large and commodious brick stable, and it is capable of accommodating seventy-five horses at one time, and storing the requisite amount of forage, and is unsurpassed by any similar establishment in the state. there was an officers' drill in nauvoo. {34} rhoda ann, daughter of willard and jenetta richards, was born at fifteen minutes to three, p.m., in nauvoo. [sidenote: legion parade and inspection.] _saturday, 16.--_general parade of the nauvoo legion near my farm. went in company with my staff to the muster, was met by an escort, and arrived before the legion about noon. i was received and saluted with military honors. the legion was dismissed at about one, p.m., for two hours, and i rode home to dinner. i returned about twenty minutes after three, attended the review, and with my staff inspected the legion; after which, i took my post and gave orders. after the inspection, i made a speech to the legion on their increasing prosperity, and requested the officers to increase the legion in numbers. i was highly gratified with the officers and soldiers, and i felt extremely well myself. about sundown the legion was dismissed. i rode home with my staff, highly delighted with the day's performance, and well paid for my services. _sunday, 17.--_i was at meeting; and while elder almon w. babbitt was preaching, i took my post as mayor outside the assembly to keep order and set an example to the other officers. after preaching, i gave some instructions about order in the congregation, men among women, and women among men, horses in the assembly, and men and boys on the stand who do not belong there, &c. in the evening mr. blodgett, a unitarian minister, preached. i was gratified with his sermon in general, but differed in opinion on some points, on which i freely expressed myself to his great satisfaction,--_viz._, on persecution making the work spread, like rooting up a flower garden or kicking back the sun! _monday, 18.--_i received a letter from governor ford as follows:- {35} _letter of governor ford to the prophet._ springfield, september 13, 1843. dear sir,--in answer to your letter, i have the honor to reply, that i will consider it my duty to prevent the invasion of this state, if in my power, by any persons elsewhere for any hostile purposes whatever. from information in my possession, i am of opinion that there is but little danger of any such invasion. it is altogether more likely that some other mode of annoyance will be adopted. my enemies here, i think, are endeavoring to put something of the kind on foot. i am, most respectfully, your obedient servant, thomas ford. i attended a council at my old house. [sidenote: conference in nova scotia.] a conference was held at preston, halifax county, nova scotia. 1 elder, 1 teacher, 1 deacon, and 14 members were represented. robert dixon, president; j. jermen, clerk. david greenleaf was elected probate judge for the county of hancock, by a majority of 598 votes. _tuesday, 19.--_i directed brother phelps to answer the letter recently received from the governor, and to enclose a copy of the resolutions passed at the meeting of the mobocracy at carthage; which he did. wrote a letter to j. b. backenstos. a portion of the twelve were present at a general muster of the independent companies of boston. saw a sham battle, in which thirty-five brass cannon were discharged seven times. one party was commanded by the governor of mass., and the other by the officer next in rank. _wednesday, 20.--_visited my farm, accompanied by my brother hyrum. the _neighbor_ has the following:- porter rockwell. a few short months ago, it was heralded through this state that porter rockwell was the individual who attempted to murder ex-governor boggs, of missouri. it was confidently stated that joseph smith {36} was accessory before the fact. the thing was swallowed as a precious morsel by the enemies of mormonism. it was iterated and reiterated by the public journals, and the general expression of a certain class was that mr. smith ought to be hung; there was no doubt of his guilt; he was one of the most inhuman, diabolical, dangerous, and malignant persons in the universe; and when a requisition was made for him by the governor of missouri, it was considered worse than "arson" or "treason" that he should be acquitted by the legal authorities of this state, under _habeas corpus;_ and afterwards, when porter rockwell was taken, it was exultingly stated that they had got the scoundrel, and that he would now receive the due demerit of his crime. how stands the matter when it is investigated--investigated by a missouri court? the following will show:- the last _independence expositor_ says:--"orin porter rockwell, the mormon confined in our county jail, some time since, for the attempted assassination of ex-governor boggs, was indicted by our last grand jury for escaping from our county jail some time since, and sent to clay county for trial. owing, however, to some informality in the proceedings, he was remanded to this county again for trial. there was not sufficient proof adduced against him to predicate an indictment for shooting ex-governor boggs, and the grand jury therefore did not indict him for that offense."--[_st. louis new era_.] it appears, then, after all the bluster, the hue-and-cry about mormon outrages, mormon intrigue, "blood," "arson," and "murder," that "there was not sufficient proof adduced against him to predicate an indictment for shooting ex-governor boggs, and the grand jury therefore did not indict him for that offense." this speaks for itself: it needs no comment. we are glad, for the sake of suffering innocence, that mr. rockwell stands clear in the eyes of the law. thus it seems that after exerting all their malice and hellish rage to implicate the innocent, they can find no proof against him. but yet he must be again incarcerated, without proof, for another hearing. this is missouri justice. if he was guilty of breaking jail, why not try and punish him for that before that court? where is the necessity of remanding him to another county for another hearing? it is evident that they wish to immolate him, and, by offering him as a sacrifice, glut their thirst for innocent blood. [sidenote: pacific island mission.] i answered governor ford's letter received on the 18th. elder brigham young instructed elder addison pratt to go and engage a passage for himself and elders noah rogers, knowlton f. hanks, and b. f. grouard, as missionaries to the pacific islands, {37} although they had not one-tenth of the means on hand to pay their passage. in the evening, elders brigham young, heber c. kimball, orson pratt, wilford woodruff, george a. smith, and john e. page visited mr. o. s. fowler, the phrenologist, who examined their heads and gave their phrenological charts. _thursday, 21.--_made affidavit with willard richards and william clayton to auditor of state _v._ walter bagby. about eleven, a.m., called with my brother samuel h. to see about getting a copy of his blessing, and wished doctor richards much joy in his new daughter. about noon, went on board the _maid of iowa,_ with william clayton, clerk of the boat. one, p.m., the thermometer stood at 100 deg. in the shade. _friday, 22.--_the twelve visited the navy yard and harbor of boston, the _mississippi_ steamship, the ropewalk, the bunker-hill monument, the state-house, and the state's prison. in the evening they addressed the saints in boylston hall. elder addison pratt, accompanied by elder philip b. lewis engaged a passage to the society islands at $100 each for himself, noah rogers, knowlton f. hanks, and b. f. grouard. _saturday, 23.--_elder stephen markham returned from dixon, the trial of reynolds and wilson being postponed till may next. [sidenote: report from the pinery.] bishop george miller returned from the pinery. he reports the water in black river so low that they could not get their raft into the mississippi. i had an interview with elder orson spencer, from whom i borrowed $75 for the temple. [sidenote: stewardship vs. common stock.] _sunday, 24.--_i preached on the stand about one hour on the 2nd chapter of acts, designing to show the folly of common stock. in nauvoo every {38} one is steward over his own. after preaching, i called upon the brethren to draw stone for the temple, and gave notice for a special conference for the 6th of october next. adjourned the meeting about one, p.m., on account of the prospect of rain. judge mcbride and a lawyer from missouri were present at the meeting. _monday, 25.--_wet day. at home. held a conversation with the missouri lawyer. _tuesday, 26--_held mayor's court, and tried the case of "dana _v._ leeches." no cause of action. called at the store about six, p.m., and directed the clerk to issue papers in the case of "medagh _v._ hovey." _wednesday, 27.--_the _neighbor_ of this date has the following editorial:- concerning horse thieves. we find that the _quincy whig_ has some very righteous remarks to make concerning the mormons, emanating from the purest principles of patriotism. (?) the editor has had some "_private_ conversation" with some individual or individuals about certain charges brought against the mormons, particularly that of screening horse thieves. we think that the _whig_ has not done itself much credit in advocating the principles contained in those resolutions. we leave that, however, for a discerning public to judge. concerning the horse thieves, however, the informant of the _whig_ would have shown himself a better friend to society to have given information to the proper authorities, and had these pests of society brought to condign punishment. and the editor of that paper would have proved himself more patriotic by telling us who these people are that are screened in our midst, than dealing thus in generals and stabbing in the dark. come, mr. _whig_, out with it, and let us know who it is that is found transgressing. who knows but that, far fallen as we are, there yet may be virtue enough left to prosecute a horse thief! we have tried this more than once, and prosecuted them as far as carthage; but no sooner do they arrive in the jail there than we lose all track of them. the lock of the door is so slippery, that it lets them all out. we presume, however, that it is on account of the honesty of the people. (?) we are pleased to find that the _whig_ is in the secret! mr. ivins, of this city, had a horse stolen last week, and we frequently have occurrences of the kind. will the editor of that paper be {39} so kind as to ask his informant who the thieves are, and where they live, and give us the desired information? and we shall esteem it a peculiar favor. i was at home all day, and gave brother phelps the privilege of occupying the small house near the store. [sidenote: meeting of a special council.] _thursday, 28.--_at half-past eleven, a.m., a council convened over the store, consisting of myself, my brother hyrum, uncle john smith, newel k. whitney, george miller, willard richards, john taylor, amasa lyman, john m. bernhisel, and lucien woodworth; and at seven in the evening we met in the front upper room of the mansion, with william law and william marks. by the common consent and unanimous voice of the council, i was chosen president of the special council. the president led in prayer that his days might be prolonged until his mission on the earth is accomplished, have dominion over his enemies, all their households be blessed, and all the church and the world. _friday, 29.--_elder brigham young started from boston for nauvoo. the twelve were now scattered among the branches in the eastern states. _saturday, 30.--_rainy, and strong west wind. elders young and woodruff stayed at elder forster's, in new york. _sunday, october 1, 1843_.--i copy the following from the _times and seasons_ of this date:- who shall be our next president? this question we frequently hear asked, and it is a question of no small importance to the latter-day saints. we, as a people, have labored and are still laboring under great injustice from the hands of a neighboring state. the latter-day saints have had their property destroyed, and their houses made desolate by the hands of the missourians; murders have been committed with impunity, and many, in consequence of oppression, barbarism, and cruelty, have slept the sleep of death. they [the saints] have been obliged to flee from their possessions into a distant land, in the chilling frosts of winter, robbed, spoiled, desolate, houseless, and homeless, without any just pretext {40} or shadow of law, without having violated the laws of that state, or the united states; and have had to wander as exiles in a strange land, without as yet being able to obtain any redress for their grievances. we have hitherto adopted every legal measure. first, we petitioned the state of missouri, but in vain. we have memorialized congress, but they have turned a deaf ear to our supplication, and referred us again to the state and _justice_ of missouri. doubtless many of the members of that honorable body were not sufficiently informed of the enormity and extent of the crimes of our persecutors, nor of the indelible stain which our national escutcheon has received through their inhuman daring. they have been allowed to revel in blood and luxuriate in the miseries of the oppressed, and no man has laid it to heart. the fact is that gentlemen of respectability and refinement, who live in a civilized society, find it difficult to believe that such enormities could be practiced in a republican government. but our wrong cannot slumber. such tyranny and oppression must not be passed over in silence. our injuries, though past, are not forgotten by us; they still rankle in our bosoms, and the blood of the innocent yet cries for justice; and as american citizens we have appealed and shall still continue to appeal to the legally-constituted authorities of the land for redress, in the hopes that justice, which has long slumbered, may be aroused in our defense; that the spirit which burned in the bosoms of the patriots of '76 may fire the souls of their descendants; and though slow, that their indignation may yet be aroused at the injustice of the oppressor; and that they may yet mete out justice to our adversaries, and step forward in the defense of the innocent. we shall ask no one to commit themselves on our account. we want no steps taken but what are legal, constitutional and honorable. but we are_ american citizens;_ and as american citizens we have rights in common with all that live under the folds of the "star-spangled banner." our rights have been trampled upon by lawless miscreants. we have been robbed of our liberties by mobocratic influence, and all those honorable ties that ought to govern and characterize columbia's sons have been trampled in the dust. still we are _american citizens;_ and as american citizens we claim the privilege of being heard in the councils of our nation. we have been wronged, abused, robbed, and banished; and we seek redress. such crimes can not slumber in republican america. the cause of common humanity would revolt at it, and republicanism would hide its head in disgust. we make these remarks for the purpose of drawing the attention of our brethren to this subject, both at home and abroad, that we may fix upon the man who will be the most likely to render us assistance in obtaining redress for our grievances; and not only give our own votes, but use our influence to obtain others; and if the voice of suffering innocence {41} will not sufficiently arouse the rulers of our nation to investigate our case, perhaps a vote of from fifty to one hundred thousand may rouse them from their lethargy. we shall fix upon the man of our choice, and notify our friends duly. i published the following in the same number of the _times and seasons:_- the appointment of a mission to russia. to all the saints and honourable men of the earth to whom the lord has given liberally of this world's goods, _greeting_: our worthy brother, elder george j. adams, has been appointed by the first presidency of the church of jesus christ of latter-day saints at nauvoo to present to them the importance, as well as the things connected with his mission to russia, to introduce the fullness of the gospel to the people of that vast empire, and also to which is attached some of the most important things concerning the advancement and building up of the kingdom of god in the last days, which cannot be explained at this time. but as the mission is attended with much expense, all those who feel disposed to bestow according as god has blessed them shall receive the blessings of israel's god, and tenfold shall be added unto them, as well as the prayers of the saints of god. with sentiments of high esteem, we subscribe ourselves your friends and brethren in the now and everlasting covenant, joseph smith, hyrum smith. presidents of the church of jesus christ of latter-day saints. [1] i attended meeting this morning, and adjourned it in consequence of the cold and rain. the afternoon being more pleasant, the people assembled, and were addressed by elders marks, charles c. rich and bishop jacob foutz. council met in the evening same as on thursday previous. _monday, 2.--_at home. [sidenote: movement of apostles in the east.] _tuesday, 3.--_elders brigham young, heber c. kimball, orson hyde, george a. smith, wilford woodruff, and jedediah m. grant spent the day in visiting the saints in philadelphia. in the evening they partook of an oyster supper, on the invitation of mr. jeffreys. {42} the brethren assembled with their wives, to the number of about one hundred couple, and dined at the mansion as an opening to the house. a very pleasant day, and all things passed off well. the following is extracted from the _neighbor_ of this date. pleasure party and dinner at the nauvoo mansion. general joseph smith, the proprietor of said house, provided a luxurious feast for a pleasure party; and all having partaken of the luxuries of a well-spread board, the cloth was removed, and a committee appointed to draft resolutions suitable to the occasion. they adjourned for a few moments and returned, when robert d. foster was appointed chairman. the object of the meeting was then briefly stated by the chairman; after which a hymn was sung, and prayer by elder taylor. the chairman then arose and made some appropriate remarks for the occasion, touching upon the rise and progress of the city, the varied scenes through which the saints had to pass, the persecutions and abuses the prophets had to undergo, &c., &c. after which he read the following resolutions and toast, which were unanimously adopted:- resolved, 1st. that a vote of thanks be presented to general joseph smith and lady, through the medium of the _nauvoo neighbor,_ for the very bountiful feast by them provided, for the accommodation of this party of more than one hundred couple at their mansion. resolved, 2nd. general joseph smith, whether we view him as a prophet at the head of the church, a general at the head of the legion, a mayor at the head of the city council, or as a landlord at the head of his table, if he has equals, he has no superiors. resolved, 3rd. nauvoo, the great emporium of the west, the center of all centers, a city of three years' growth, a population of 15,000 souls congregated from the four quarters of the globe, embracing the intelligence of all nations, with industry, frugality, economy, virtue, and brotherly love, unsurpassed by any age in the world,--a suitable home for the saints. resolved, 4th. nauvoo legion, a well disciplined and faithful band of invincibles, ready at all times to defend their country with this motto, "vive la republique." resolved, 5th. nauvoo charter, like the laws of the medes and persians, an unalterable decree by a patriotic band of wise legislators for the protection of the innocent. resolved, 6th. thomas ford, governor of illinois, fearless and {43} faithful in the discharge of all official duties,--long may he live, and blessings attend his administration. colonel francis m. higbee was then called to the stand, who addressed the audience in a very spirited and appropriate manner for the day. professor orson spencer was then called, who arose, and in his usual easy and eloquent manner highly entertained the company for nearly half-an-hour. the next called was elder john taylor, who alone was capable of putting on the top stone of the entertainment. his address was highly interesting, combining, like a lacoon, a volume in every gesture. general smith then arose, and, in a very touching and suitable manner, tendered his thanks to the company for the encomiums and honors conferred on him. he recited the many woes through which he had passed, the persecutions which he had suffered, and the love he had for the brethren and citizens of nauvoo. he tendered his gratitude for the pleasing prospects that surrounded him to the great giver of all good. he said he thought that his case was similar to that of old job's--that after he had suffered and drank the very dregs of affliction, the lord had remembered him in mercy, and was about to bless him abundantly. after he had done, mrs. emma smith presented her thanks, through the chair, to the company present; after which, a motion was made and carried, to adjourn, whereupon the company were called to their feet. benediction by elder taylor, and the party retired with the most perfect satisfaction and good humor as was ever witnessed on such occasions. robert d. foster, chairman. in the evening mr. william backenstos and clara m. wasson were married at the mansion. i solemnized the marriage in presence of a select party. _wednesday, 4.--_i extract the following from the _neighbor_ of this date:- anti-mormonism. with respect to the carthage meeting, i take upon myself to deny the charges _in toto,_ and challenge them to the proof. if we harbor horse-thieves among us, as is basely asserted, let the man that has lost his horse publish his name and the name of the villain, or how he knows him to be a mormon, and where he is harbored, that we may have something more than vague assertions. they well know that no such proof can be produced, but that the charges had their birth in the minds of one or two heartless scoundrels thirsting for revenge for their late disappointments. the whole of the charges are a tissue of falsehoods {44} got up with the idea of intimidating a peaceable body of citizens. but, sir, we set such designing knaves at defiance and laugh at their threats, treating them with utter contempt, but ever ready to abide by the truth. john greenhow. elder reuben hedlock wrote the following letter:- _elder reuben hedlock to the first presidency._ liverpool, october 4, 1843. _to the first presidency and quorum of the twelve apostles, greeting:--_ dear and much esteemed brethren,--i hasten to inform you of my arrival in liverpool on the 30th day of september, in company with elders john cairns, james sloan and wife, james houston, and william g. jermon. we left six of the twelve in the city of new york, the 2nd day of september, and came on board of the ship _columbus_. our passage money was five dollars. we had a very hard passage. we were very much crowded in the steerage. there were 236 persons--dutch, irish, english and scotch, and as dirty as any i ever saw. we were not much sick; the weather was cold. had it been otherwise, we should have suffered more. a steamer leaves for new york today, and i thought i would announce to you my arrival by this opportunity, and such information as i was in possession of up to this date. there is a ship to sail on the 14th instant, by which i shall write you again. i found elders hyrum clark, thomas ward, and amos fielding in liverpool, and they were well; and as far as i was informed by them, the church is in a good state and on the increase; it numbers somewhere between eight and nine thousand members. there is a great want of laborers in the vineyard. many of the first elders have left this for nauvoo, leaving their places vacant. i presented to the presidency here your decision relative to the printing. elders ward and fielding received it, and manifested a desire to abide by it. elder fielding wept when i showed him your decision concerning him and his coming to nauvoo by the first ship to see you face to face. the brethren say here that he has been too hasty in some things, and has given some an offense; but i do not as yet know anything derogatory to his character that i could say aught against him. i shall write you all the particulars as fast as i come in possession of them. as regards the printing in this land, we shall stop it after the next number is published. in it we wish to publish the news from nauvoo for the benefit of the saints, and to announce our arrival in this country. permit me here to give you my opinion as regards the printing in this land, and i will cheerfully abide your advice notwithstanding. after we stop the _star_, we shall have during the shipping season to advertise {45} and give general information in the emigration business to the saints scattered abroad. i think it would be best to republish the _times and seasons_ for the benefit of the church. the duties on books are â£2-10s. per hundredweight; and there are now 1,600 _stars_ circulated here at the present, and the demands of our publications are on the increase. the duties would almost reprint the _times and seasons,_ and then we could do our advertising on the last page, if thought advisable. we could afford it as cheap as the present _star_, and pay you something for the privilege of publishing, as well as to pay it to the crown. i have not yet learned the amount of funds remaining here subject to your order. i have not had much time as yet to inquire into those matters, in consequence of the multitude of business in unloading our freight from shipboard. the brethren that came with me wish to say to those whom it may concern, that they are well, and will in a few days leave for their fields of labor. i shall write to you once a month, no preventing providence, and should be glad to have you write to me as often, and give me your advice and counsel relating to those things you, in your wisdom, may think beneficial to the saints and emigration in this land. i wish elder taylor would forward to me the amount of the number that will make the volume of the _times and seasons_ complete by the first opportunity. by so doing i can sell the 200 volumes to advantage. i will try to forward to him what i can obtain for the _times and seasons_ already here. if it should be thought wisdom to reprint the _times and seasons_ here, i wish brother taylor would be particular to send, so that we could obtain them, if possible. i am informed by elder ward that they have not received any intelligence from you since last february. i wish you would write me your mind concerning the printing immediately on the receipt of this sheet, so that our communication with the saints in england may not be stopped long. i am, as ever, your humble servant in the bonds of the new and everlasting covenant, reuben hedlock. [sidenote: the prophet's visit with justin butterfield.] i was at the mansion preparing some legal papers.--justin butterfield, esq., u. s. attorney for illinois, arrived this afternoon; and i spent the rest of the day in riding and chatting with him. council of the quorum [special council, see p. 39] met and adjourned to sunday evening; my brother hyrum's child being sick. {46} the quorum of the twelve started from philadelphia for pittsburgh. _thursday, 5.--_this morning i rode out with esquire butterfield to the farm. [sidenote: instructions respecting plurality of wives.] in the afternoon, rode to the prairie to show some of the brethren some land. evening, at home, and walked up and down the streets with my scribe. gave instructions to try those persons who were preaching, teaching, or practicing the doctrine of plurality of wives: for, according to the law, i hold the keys of this power in the last days; for there is never but one on earth at a time on whom the power and its keys are conferred; _and i have constantly said no man shall have but one wife at a time, unless the lord directs otherwise._ _friday, 6.--_i attended special conference; but as few people were out, in consequence of the weather proving unfavorable, the organization of the conference was adjourned until to morrow, or the first pleasant day. [sidenote: the prophet's dissatisfaction with sidney rigdon.] after giving notice that president rigdon's case would be considered, &c., i walked towards home, and gave instructions to my scribe to cause all the papers relating to my land-claims in the half breed tract in iowa, to be placed in the hands of esquire butterfield. _saturday, 7.--_i attended conference. _sunday, 8.--_slight frost last night. conference convened in the morning; but, as it rained, adjourned till monday at ten, a.m. prayer-meeting at my house in the evening. quorum present; also, in addition, sisters adams, elizabeth ann whitney, my aunt clarissa smith, and my mother. my brother hyrum and his wife were blessed, ordained and anointed. the twelve arrived at pittsburgh at ten, a.m., and again left by the steamer _raritan,_ at eleven, a.m., _en route_ for nauvoo. {47} _monday, 9.--_attended conference, and preached a funeral sermon on the death of general james adams; a brief synopsis of which, as reported by dr. willard richards, will be found in the minutes below. i here insert the conference minutes. minutes of a special conference. _the church of jesus christ of latter-day saints, in special conference, held in the city of nauvoo, commencing on the 6th of october, 1843._ friday, october 6, ten o'clock, a.m. the weather proving unfavorable, the organization of the conference was postponed until the next day at ten o'clock, a.m. saturday, ten o'clock, a.m. conference assembled and proceeded to business. president joseph smith was called to the chair, and gustavus hills was chosen clerk. singing by the choir, and prayer by elder almon w. babbitt. the president stated the items of business to be brought before the conference to be- 1st. the case and standing of elder sidney rigdon, counselor in the first presidency. 2nd. the further progress of the temple; after which, any miscellaneous business. elder sidney rigdon addressed the conference on the subject of his situation and circumstances among the saints. president joseph smith addressed the conference, inviting an expression of any charges or complaints which the conference had to make. he stated his dissatisfaction with elder sidney rigdon as a counselor, not having received any material benefit from his labors of counsels since their escape from missouri. several complaints were then brought forward in reference to his management in the post office; a supposed correspondence and connection with john c. bennett, with ex-governor carlin, and with the missourians, of a treacherous character; also his leaguing with dishonest persons in endeavoring to defraud the innocent. president joseph smith related to the conference the detention of a document from justin butterfield, esq., which was designed for the benefit of himself, (president smith,) but was not handed over for some three or four weeks, greatly to his disadvantage; also, an indirect testimony from missouri, through the mother of orrin p. rockwell, that said rigdon and others had given information, by letter, of president smith's visit to dixon, advising them to proceed to that place {48} and arrest him there. he stated that, in consequence of these and other circumstances, and elder rigdon's unprofitableness to him as a counselor, he did not wish to retain him in that station, unless those difficulties could be removed; but desired his salvation, and expressed his willingness that he should retain a place among the saints. elder almon w. babbitt suggested the propriety of limiting the complaints and proofs to circumstances that had transpired since the last conference. president joseph smith replied, and showed the legality and propriety of a thorough investigation, without such limitation. elder sidney rigdon pleaded, concerning the document from justin butterfield, esq., that he received it in answer to some inquiries which he [rigdon] had transmitted to him [butterfield]; that he [rigdon] received it at a time when he was sick, and unable to examine it; did not know that it was designed for the perusal and benefit of president joseph smith; that he had, consequently, ordered it to be laid aside, where it remained until inquired for by joseph smith. he had never written to missouri concerning the visit of joseph smith to dixon, and knew of no other person having done so. that, concerning certain rumors of belligerent operations under governor carlin's administration, he had related them, not to alarm or disturb any one; but that he had the rumors from good authorities, and supposed them well founded. that he had never received but one communication from john c. bennett, and that of a business character, except one addressed to him conjointly with elder orson pratt, which he handed over to president smith. that he had never written any letters to john c. bennett. the weather becoming inclement, conference adjourned until sunday, ten o'clock, a.m. sunday, 8th, ten o'clock, a.m. conference assembled agreeably to adjournment. singing by the choir, and prayer by elder william w. phelps. elder sidney rigdon resumed his plea of defense. he related the circumstances of his reception in the city of quincy, after his escape from missouri,--the cause of his delay in not going to the city of washington, on an express to which he had been appointed: and closed with a moving appeal to president joseph smith, concerning their former friendship, associations, and sufferings; and expressed his willingness to resign his place, though with sorrowful and indescribable feelings. during this address, the sympathies of the congregation were highly excited. elder almon w. babbitt related a conversation he had had with esquire johnson, in which he exonerated elder sidney rigdon from the {49} charge or suspicion of having had a treacherous correspondence with ex-governor carlin. president joseph smith arose and explained to the congregation the supposed treacherous correspondence with ex-governor carlin, and expressed entire lack of confidence in his integrity and steadfastness, judging from their past intercourse. patriarch hyrum smith followed with appropriate and impressive remarks on the attributes of mercy in god, as that by which he influences, controls and conquers; and the propriety and importance of the saints exercising the same attribute towards their fellows, and especially towards their aged companion and fellow-servant in the cause of truth and righteousness. elder almon w. babbitt and president william law followed with remarks in defense of elder sidney rigdon. on motion by president william marks, and seconded by patriarch hyrum smith, conference voted that elder sidney rigdon be permitted to retain his station as counselor in the first presidency. _president joseph smith arose and said, "i have thrown him off my shoulders, and you have again put him on me. you may carry him, but i will not_." [2] singing. prayer by elder william law. conference adjourned for one hour. three, p.m. conference assembled; but in consequence of the inclemency of the weather, business was postponed until monday, ten o'clock, a.m. monday, ten o'clock, a.m. conference assembled, and resumed business. singing by the choir. prayer by elder alpheus cutler. the business pertaining to the temple was then announced by the president as next in order. elder alpheus cutler, on the part of the temple committee, represented the work of the temple to be retarded for want of team work and provisions--also of iron, steel, blasting powder, and clothing,--giving as his opinion that the walls could easily be completed next season, if these embarrassments were removed, and the brethren would come forward to sustain them in the work with the means that were in their hands. elder reynolds cahoon followed, seconding the remarks of elder cutler, and setting forth the importance of the saints using their utmost exertions to fulfill the revelation concerning the temple, earnestly exhorting the saints here and abroad to roll in the necessary means into the hands of the trustee, that the work may advance with rapidity. {50} president hyrum smith followed with pertinent remarks on the importance of the work--the ease with which it might be advanced to its completion,--that it had already become a monument for the people abroad to gaze on with astonishment. he concluded with some advice to parents to restrain their children from vice and folly, and employ them in some business of profit to themselves, to the temple, or elsewhere. on motion by elder william law, and seconded by president hyrum smith, conference voted that we, as a conference and individuals, will use all the means, exertions, and influence in our power to sustain the temple committee in advancing the work of the temple. conference adjourned for one hour. two o'clock, p.m. conference re-assembled, and listened with profound attention to an impressive discourse from president joseph smith, commemorative of the decease of james adams, esq., late of this city, and an honorable, worthy, useful and esteemed member of the church of jesus christ of latter-day saints. the prophet's remarks on the demise of james adams. all men know that they must die. and it is important that we should understand the reasons and causes of our exposure to the vicissitudes of life and of death, and the designs and purposes of god in our coming into the world, our sufferings here, and our departure hence. what is the object of our coming into existence, then dying and falling away, to be here no more? it is but reasonable to suppose that god would reveal something in reference to the matter, and it is a subject we ought to study more than any other. we ought to study it day and night, for the world is ignorant in reference to their true condition and relation. if we have any claim on our heavenly father for anything, it is for knowledge on this important subject. could we read and comprehend all that has been written from the days of adam, on the relation of man to god and angels in a future state, we should know very little about it. reading the experience of others, or the revelation given to _them,_ can never give _us_ a comprehensive view of our condition and true relation to god. knowledge of these things can only be obtained by experience through the ordinances of god set forth for that purpose. could you gaze into heaven five minutes, you would know more than you would by reading all that ever was written on the subject. we are only capable of comprehending that certain things exist, which we may acquire by certain fixed principles. if men would acquire salvation, they have got to be subject, before they leave this {51} world, to certain rules and principles, which were fixed by an unalterable decree before the world was. the disappointment of hopes and expectations at the resurrection would be indescribably dreadful. the organization of the spiritual and heavenly worlds, and of spiritual and heavenly beings, was agreeable to the most perfect order and harmony: their limits and bounds were fixed irrevocably, and voluntarily subscribed to in their heavenly estate by themselves, and were by our first parents subscribed to upon the earth. hence the importance of embracing and subscribing to principles of eternal truth by all men upon the earth that expect eternal life. i assure the saints that truth, in reference to these matters, can and may be known through the revelations of god in the way of his ordinances, and in answer to prayer. the hebrew church "came unto the spirits of just men made perfect, and unto an innumerable company of angels, unto god the father of all, and to jesus christ, the mediator of the new covenant." what did they learn by coming of the spirits of just men made perfect? is it written? no. what they learned has not been and could not have been written. what object was gained by this communication with the spirits of the just? it was the established order of the kingdom of god: the keys of power and knowledge were with them to communicate to the saints. hence the importance of understanding the distinction between the spirits of the just and angels. spirits can only be revealed in flaming fire or glory. angels have advanced further, their light and glory being tabernacled; and hence they appear in bodily shape. the spirits of just men are made ministering servants to those who are sealed unto life eternal, and it is through them that the sealing power comes down. patriarch adams is now one of the spirits of the just men made perfect; and, if revealed now, must be revealed in fire; and the glory could not be endured. jesus showed himself to his disciples, and they thought it was his spirit, and they were afraid to approach his spirit. angels have advanced higher in knowledge and power than spirits. concerning brother james adams, it should appear strange that so good and so great a man was hated. the deceased ought never to have had an enemy. but so it was. wherever light shone, it stirred up darkness. truth and error, good and evil cannot be reconciled. judge adams had some enemies, but such a man ought not to have had one. i saw him first at springfield, when on my way from missouri to washington. he sought me out when a stranger, took me to his home, encouraged and cheered me, and gave me money. he has been a most intimate friend. i anointed him to the patriarchal power--to receive {52} the keys of knowledge and power, by revelation to himself. he has had revelations concerning his departure, and has gone to a more important work. when men are prepared, they are better off to go hence. brother adams has gone to open up a more effectual door for the dead. the spirits of the just are exalted to a greater and more glorious work; hence they are blessed in their departure to the world of spirits. enveloped in flaming fire, they are not far from us, and know and understand our thoughts, feelings, and motions, and are often pained therewith. flesh and blood cannot go there; but flesh and bones, quickened by the spirit of god, can. if we would be sober and watch in fasting and prayer, god would turn away sickness from our midst. hasten the work in the temple, renew your exertions to forward all the work of the last days, and walk before the lord in soberness and righteousness. let the elders and saints do away with lightmindedness, and be sober. such is a faint outline of the discourse of president joseph smith, which was delivered with his usual feeling and pathos, and was listened to with the most profound and eager attention by the multitude, who hung upon his instructions, anxious to learn and pursue the path of eternal life. after singing by the choir, and prayer by the president, conference adjourned _sine die,_ with the benediction of the president. joseph smith, president. gustavus hills, clerk. [sidenote: pacific island mission embarks.] the missionaries to the society islands went on board the ship _timoleon_, captain plasket, at new bedford, and got under way. elder philip b. lewis donated $300 towards their passage and fitout. elder knowlton f. hanks' health was very poor. footnotes: 1. the fact that sidney rigdon and wm. law did not sign this document as in the first presidency, should be noted. 2. this paragraph in italics appears as footnote in the ms. history. {53} chapter iii. ancient ruins in america, book of mormon evidence--the prophet on the u. s. constitution and the bible--misrepresentations corrected--letter to the u. s. presidential candidates--the prophet's address to the saints. _tuesday, october 10, 1843.--_my brother hyrum was appointed, by the voice of the spirit, one of the temple committee, in place of judge elias higbee, deceased. i spent the day in council with j. and o. c. skinner and the rhodes' about the sale of land, and appointed william clayton to buy the property. _wednesday, 11--_i was at home this morning. in the afternoon i went with my brother hyrum, william law, and our wives, to brother john benbow's. the following is from the _times and seasons_:- ancient ruins--introductory. every day adds fresh testimony to the already accumulated evidence on the authenticity of the book of mormon. at the time that book was translated, there was very little known about ruined cities and dilapidated buildings. the general presumption was that no people possessing more intelligence than our present race of indians had ever inhabited this continent; and the accounts given in the book of mormon concerning large cities and civilized people having inhabited this land were generally disbelieved and pronounced a humbug. priest, since then, has thrown some light on this interesting subject. [stephens, in his "incidents of travels in central america," has thrown in a flood of testimony, and from the following statements it is evident that the book of mormon does not give a more extensive account of large and populous cities than those discovered demonstrate to be even now in existence.--ed.] _(article from the texas telegraph, october 11.)_ we have been informed by a gentleman who has traversed a large portion of the indian country of northern texas, and the country {54} lying between santa fe and the pacific, that there are vestiges of ancient cities and ruined castles or temples on the rio puerco, and on the colorado of the west. he says that on one of the branches of the rio puerco, a few days' travel from santa fe, there is an immense pile of ruins that appear to belong to an ancient temple. portions of the walls are still standing, consisting of huge blocks of limestone regularly hewn and laid in cement. the building occupies an extent of more than an acre. it is two or three stories high, has no roof, but contains many rooms, generally of a square form, without windows; and the lower rooms are so dark and gloomy that they resemble caverns rather than the apartments of an edifice built for a human habitation. our informant did not give the style of architecture, but he believes it could not be erected by spaniards or europeans, as the stones are much worn by the rains, and indicate that the building has stood many hundred years. from his description, we are induced to believe that it resembles the ruins of palenque or otulum. he says there are many similar ruins on the colorado of the west, which empties in the californian sea. in one of the valleys of the cordilleras traversed by this river, and about four hundred miles from its mouth, there is a large temple still standing, its walls and spires presenting scarcely any traces of dilapidation; and were it not for the want of a roof, it might still be rendered habitable. near it, scattered along the declivity of a mountain, are the ruins of what must have been once a large city. the traces of a large aqueduct, part of which is, however, in the solid rock, are still visible. neither the indians residing in the vicinity nor the oldest spanish settlers of the nearest settlements can give any account of the origin of these buildings. they merely know that they have stood there from the earliest periods to which their traditions extend. the antiquarian who is desirous to trace the aztec or the toltec races in their migrations from the northern regions of america may find in their ancient edifices many subjects of curious speculation. _thursday, 12.--_prayer-meeting in my room. we prayed for william marks, who was sick. i sent william clayton to lathrop, to borrow $50, that i might be able to redeem $5000 worth of property, which was published to be sold today at rhodes'; but lathrop refused. he also went to eli chase's, but was refused by him. i was grieved that the brethren felt so penurious in their spirit, although they professed to be guided by the {55} revelations which the lord gives through me. on my afterwards giving a pledge that i would repay the $50 in forty-eight hours, lathrop lent the money and enabled me to redeem the land. i received the following from h. r. hotchkiss: _letter--h. r. hotchkiss to joseph smith._ new york, 27th september, 1843. _rev. joseph smith._ dear sir,--i see by the newspapers that there has been a meeting of citizens at carthage relative to the mormons, and that several severe resolutions have been passed condemning the conduct of the mormons. knowing how little i can rely upon public rumor upon such subjects, i have taken the liberty of applying directly to you for correct information, and solicit as a particular favor that you will communicate at your earliest convenience the facts in the case. of course i feel an interest in the prosperity of nauvoo, and an interest also in the success of the mormon enterprise, and a deep interest in the welfare of your people; and the more so, certainly, as their pecuniary interest is identified with my own. i make this frank acknowledgment, because it is always best for men of sense to talk as they mean. i should, however, be solicitous for a successful termination of your great enterprise, had i not one dollar invested in nauvoo, because the complete triumph of energetic exertions is always gratifying to all business men. your obedient servant, horace r. hotchkiss. i wrote this reply:- _letter--joseph smith to h. r. hotchkiss._ nauvoo, ill., oct. 12, 1843. dear sir,--your letter of the 27th ult. is at hand, soliciting information concerning the "carthage resolutions." in answer to your very candid inquiry and interest relative to our welfare, brevity will suffice. unprincipled men and disappointed demagogues, with here and there an "untamed sucker," composed that disgraceful and disgracing as well as mobocratic assemblage; and i feel proud to say that patriots and honest men generally frown upon such audacious proceedings as beneath the dignity of freemen. it is to be hoped that public opinion will continue to spurn at such doings, and leave the actors to fester in their own shame. with the smiling prospects around us at present, success seems {56} certain; and, with the blessings of jehovah, we shall reap the reward of virtue and goodness. i go for the good of the world; and if all honest men would do so, mean men would be scarce. you are at liberty to use this to counteract falsehoods as you may deem proper. respectfully, i am your obedient servant, joseph smith. _friday, 13.--_first severe frost at nauvoo this season. ice on the water. at home; made arrangements to prepare provisions for the workmen in the pinery. from ten, a.m. to three, p.m., presided in municipal court, on _habeas corpus_ in favor of charles drown, to be delivered from the custody of samuel waterman. the prisoner being sick, adjourned the case to the 16th. in the afternoon, trying a span of grey horses in the carriage. dr. turner, a phrenologist, came in. i gratified his curiosity for about an hour by allowing him to examine my head. i was engaged settling accounts with d. s. hollister. _saturday, 14.--_in the morning, at home, having a long [location of the mind.] conversation with a physiologist and mesmerizer. i asked them to prove that the mind of man was seated in one part of the brain more than another. sat in city council till one, p.m., which passed "an ordinance concerning the inspection of flour," and appointed william e. horner inspector of flour for the city of nauvoo. _sunday, 15.--_cool, calm, and cloudy. at eleven, a.m., i preached at the stand east of the temple. the following synopsis was reported by dr. willard richards:- _the prophet on the constitution of the united states and the bible--temporal economies._ it is one of the first principles of my life, and one that i have cultivated from my childhood, having been taught it by my father, to allow every one the liberty of conscience. i am the greatest advocate of the {57} constitution of the united states there is on the earth. in my feelings i am always ready to die for the protection of the weak and oppressed in their just rights. the only fault i find with the constitution is, it is not broad enough to cover the whole ground. although it provides that all men shall enjoy religious freedom, yet it does not provide the manner by which that freedom can be preserved, nor for the punishment of government officers who refuse to protect the people in their religious rights, or punish those mobs, states, or communities who interfere with the rights of the people on account of their religion. its sentiments are good, but it provides no means of enforcing them. it has but this one fault. under its provision, a man or a people who are able to protect themselves can get along well enough; but those who have the misfortune to be weak or unpopular are left to the merciless rage of popular fury. the constitution should contain a provision that every officer of the government who should neglect or refuse to extend the protection guaranteed in the constitution should be subject to capital punishment; and then the president of the united states would not say, _"your cause is just, but i can do nothing for you,"_ a governor issue exterminating orders, or judges say, "the men ought to have the protection of law, but it won't please the mob; the men must die, anyhow, to satisfy the clamor of the rabble; they must be hung, or missouri be damned to all eternity." executive writs could be issued when they ought to be, and not be made instruments of cruelty to oppress the innocent, and persecute men whose religion is unpopular. i cannot believe in any of the creeds of the different denominations, because they all have some things in them i cannot subscribe to, though all of them have some truth. i want to come up into the presence of god, and learn all things; but the creeds set up stakes, and say, "hitherto shalt thou come, and no further;" which i cannot subscribe to. i believe the bible as it read when it came from the pen of the original writers. ignorant translators, careless transcribers, or designing and corrupt priests have committed many errors. as it read, gen. vi:6, "it repented the lord that he had made man on the earth;" also, num. xxiii:19, "god is not a man, that he should lie, neither the son of man, that he should repent;" which i do not believe. but it ought to read, "it repented _noah_ that god made man." this i believe, and then the other quotation stands fair. if any man will prove to me, by one passage of holy writ, one item i believe to be false, i will renounce and disclaim it as far as i promulged it. the first principles of the gospel, as i believe, are, faith, repentance, baptism for the remission of sins, with the promise of the holy ghost. {58} look at heb. vi:1 for contradictions--"therefore leaving the principles of the doctrine of christ, let us go on unto perfection." if a man leaves the principles of the doctrine of christ, how can he be saved in the principles? this is a contradiction. i don't believe it. i will render it as it should be--"therefore _not_ leaving the principles of the doctrine of christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith toward god, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment." it is one thing to see the kingdom of god, and another thing to enter into it. we must have a change of heart to see the kingdom of god, and subscribe the articles of adoption to enter therein. no man can receive the holy ghost without receiving revelations. the holy ghost is a revelator. i prophesy, in the name of the lord god of israel, anguish and wrath and tribulation and the withdrawing of the spirit of god from the earth await this generation, until they are visited with utter desolation. this generation is as corrupt as the generation of the jews that crucified christ; and if he were here to-day, and should preach the same doctrine he did then, they would put him to death. i defy all the world to destroy the work of god; and i prophesy they never will have power to kill me till my work is accomplished, and i am ready to die. i will now speak a little on the economy of this city. i think there are too many merchants among you. i would like to see more wool and raw materials instead of manufactured goods, and the money be brought here to pay the poor for manufacturing goods. set our women to work, and stop their spinning street yarns and talking about spiritual wives. instead of going abroad to buy goods, lay your money out in the country, and buy grain, cattle, flax, wool, and work it up yourselves. i proclaim, in the name of the lord god almighty, that i will fellowship nothing in the church but virtue, integrity, and uprightness. we cannot build up a city on merchandise. i would not run after the merchants. i would sow a little flax, if i had but a garden spot, and make clothing of it. the temporal economy of this people should be to establish and encourage manufactures, and not to take usury for their money. i do not want to bind the poor here to starve. go out into the country and into the neighbouring cities, and get food, and gird up your loins, and be sober. when you get food, return, if you have a mind to. some say it is better to give to the poor than build the temple. the building of the temple has sustained the poor who were driven from missouri, and kept them from starving; and it has been the best means for this object which could be devised. {59} oh, all ye rich men of the latter-day saints from abroad, i would invite you to bring up some of your money--your gold, your silver, and your precious things, and give to the temple. we want iron, steel, spades, and quarrying and mechanical tools. it would be a good plan to get up a forge to manufacture iron, and bring in raw materials of every variety, and erect manufacturing establishments of all kinds, and surround the rapids with mills and machinery. i never stole the value of a pin's head, or a picayune in my life; and when you are hungry don't steal. come to me, and i will feed you. the secret of masonry is to keep a secret. it is good economy to entertain strangers--to entertain sectarians. come up to nauvoo, ye sectarian priests of the everlasting gospel, as they call it, and you shall have my pulpit all day. woe to ye rich men, who refuse to give to the poor, and then come and ask me for bread. away with all your meanness, and be liberal. we need purging, purifying and cleansing. you that have little faith in your elders when you are sick, get some little simple remedy in the first stages. if you send for a doctor at all, send in the first stages. all ye doctors who are fools, not well read, and do not understand the human constitution, stop your practice. and all ye lawyers who have no business, only as you hatch it up, would to god you would go to work or run away!" _monday, 16.--_at home nearly all day, attending to family concerns. went to municipal court, and adjourned hearing of the case [1] to the 17th. _tuesday, 17.--_went to municipal court. the prosecutor not appearing, court ordered that the prisoner be discharged. _wednesday, 18.--_pleasant and comfortable day. fifteen deaths have occurred during the past week in the city. [sidenote: the prophet's visit to macedonia.] _thursday, 19.--_warm and pleasant day. the water has risen about two feet in the mississippi, and is still rising. about noon, started for macedonia, in company with brother william clayton. arrived there about {60} sundown, and i stayed at brother benjamin f. johnson's for the night. _friday, 20.--_in the evening i gave instructions to benjamin f. johnson and others in relation to the blessings of the everlasting covenant and the sealings of the priesthood. elder john p. greene returned from a mission to the state of new york, with about 100 emigrants, some of them from pennsylvania, who joined his company on the way. warm, smoky day, with strong wind, very dark evening. _saturday, 21.--_we left macedonia, and arrived home about two p.m. pleasant cool day. _sunday, 22.--_meeting at the stand. elder rigdon preached half-an hour on "poor rich folks." i remained at home all day, and held a prayer-meeting at my house at two, p.m.; twenty-four persons present. [sidenote: labors of apostles in the east.] elders young, kimball, and george a. smith returned from their mission to the eastern states, having, in connection with elders orson pratt and wilford woodruff, visited the branches in kentucky, ohio, pennsylvania, new jersey, new york, connecticut, massachusetts, rhode island, new hampshire, and maine; held conferences, set in order the churches collected tithings for the temple and subscriptions for the nauvoo house, baptized many, and stirred up a general system of gathering among the saints in the eastern countries. they have been absent nearly four months, and have accomplished a good work. i was very glad to see them, and blessed them in the name of the lord. elders daniel spencer and bradford elliot also returned from their missions, and quite a respectable number of saints came in their company. pleasant, cool day. _monday, 23.--_those of the twelve who returned from the east yesterday visited me through the day, and paid over the means they had received for the temple and the {61} nauvoo house. i immediately gave directions to send to st. louis for groceries and different articles necessary for the temple and the workmen thereon. [sidenote: hyrum smith appointed on temple committee.] this morning president hyrum smith entered upon the duties of his office, having previously been appointed by the voice of the spirit to supply the place of the late elias higbee, deceased, as one of the temple committee. on his arrival at the temple he was greeted by a hearty welcome from those engaged on the works, and the universal feeling is that great good will result from this appointment. the day cloudy, with strong east wind. _tuesday, 24.--_william w. phelps and colonel dunham started for springfield to see the governor, and endeavor to obtain from him the quota of state arms which belong to the legion. morning warm and pleasant; afternoon wind west by north. at four, a little rain, accompanied by snow, for the first time this fall. _wednesday, 25.--_ice one-third of an inch thick on small bodies of water. cloudy and cold day. in the evening settled the taxes for the temple and nauvoo house. eleven deaths in the city reported this week. _friday, 27.--_i was at home and received a visit from bishop george miller and elder peter haws, who have just returned from their trip to mississippi and alabama. many emigrants have arrived in nauvoo the last few weeks. prayer-meeting at my house in the evening. _saturday, 28.--_cold east wind. at home all day. _sunday, 29.--_meeting at the stand, south side of the temple, from eleven, a.m. to two, p.m. elders brigham young and john taylor preached. dr. willard richards called for a collection of $8, to buy a new book in which to record history, which sum was made up. at nine, a.m., elders richards, miller and haws {62} ordained william c. steffey (who was going to texas on business,) an elder. two, p.m., prayer-meeting in my house; twenty-five present. i gave instructions on the priesthood. _monday, 30.--_at nine, a.m., went to mayor's court, and adjourned it for one week. twelve, noon, attended a court in the office, when the parties agreed to leave their difficulty to be settled by the arbitration of brother flagg. i received $300 from brother spencer, and immediately paid it to dr. robert d. foster. on account of the cold weather, most of the masons have discontinued the work on the temple. _tuesday, 31.--_at nine, a.m., mr. moore was brought before me for a breach of city ordinance, which was proved, and i fined him $5. i rode out with hyrum in the carriage to the prairie, returning about three, p.m. snow on the ground this morning; cold east wind, and rain all day. _wednesday, november 1, 1843.--_in the evening there was a prayer-meeting in the mansion; twenty-nine present. _thursday, 2.--_sitting in council with hyrum, brigham young, heber c. kimball, willard richards, john taylor, william law, and william clayton, at ten, a.m., on the subject of the following letter from joseph l. heywood:- _letter: joseph l. heywood to joseph smith._ quincy, october 23, 1843. _gen. joseph smith._ dear sir,--in a conversation with colonel frierson, of this place, a short time since, he expressed, in very warm terms, feelings of sympathy for the wrongs yourself and brethren suffered in missouri, as well as his sense of the vindictive feelings the authorities of that state still manifest towards you personally. mr. f. has not yet had the pleasure of a personal acquaintance with yourself, although he says he had the pleasure of meeting your lady at her sister's residence on rock river. mr. f. has been written by the hon. b. rhett, of s. carolina, upon the subject of the _persecution_: and {63} mr. f. thinks, of all men, he would be the best qualified to present a petition in our behalf; and says, should such an arrangement meet your approbation, he will use his influence in favor of a petition; and says he knows of some honorable men in missouri who, he has no doubt, are anxious to wipe off the stain that rests upon them, by [making] some just reparation. i submit, by permission of mr. f., a copy of a letter he has written to a distinguished citizen of south carolina, together with a circular put out confidentially by the friends of mr. calhoun, of s. c., whom with my present feelings i should cheerfully support for our next president, and who, i have no doubt would be preferred, by the brethren to mr. van buren. if the plan suggested of memorializing congress should meet your approbation, please inform me. colonel frierson promises his aid in such an event, and says he would go to nauvoo and assist in arranging papers relative to such a step. please accept my assurances of love and esteem for yourself and family, and a prayer that wisdom from on high may direct you in your deliberations. i remain your brother in christ, jos. l. heywood. [sidenote: letters to candidates for presidency of the u.s. decided upon] we agreed to write a letter to the five candidates for the presidency of the united states, to inquire what their feelings were towards us as a people, and what their course of action would be in relation to the cruelty and oppression that we have suffered from the state of missouri, if they were elected. the twelve apostles published the following in the_ times and seasons_:- _an epistle of the twelve, to the elders and churches abroad._ on our late mission to the eastern states, we discovered that the publications at nauvoo were very little patronised by the saints and branches in the various sections of the country where we passed, while the common newspapers of the day received a liberal support by those who pretend to "hunger and thirst after righteousness." we feel justified, therefore, in reprobating such a course as detrimental to the general good of the whole church, that shows a lack of charity in the elders. "do men gather grapes of thorns, or figs of thistles?" nauvoo at present is the seat of the first presidency, the place of the {64} gathering for all saints, and the great center of the world for pure religion, revelation, truth, virtue, knowledge, and everything else preparatory to the coming of the son of man. the best news, the best people, and the best plan of salvation must be there. wherefore, resolved unanimously that the traveling elders are hereby instructed to use due diligence in obtaining subscribers for the _times and seasons_ and _nauvoo neighbor,_ and forward the pay by safe hands to the publishers at nauvoo, that the saints and the world may receive "line upon line and precept upon precept, here a little and there a little," together with such extracts of translations and revelations as the presidency of the church may direct, for the edification of the whole body of the church in righteousness. done in council at nauvoo, nov. 2nd, 1843. brigham young, president of the twelve. willard richards, clerk. _friday, 3rd.--_i continued in council all day. died at sea, elder knowlton f. hanks. the following extract is from a letter of addison pratt, one of the pacific islands missionaries:- [under this date there is inserted in the prophet's history a long letter from elder addison pratt of the pacific island mission, describing in great detail the last illness, death and burial at sea of elder knowlton f. hanks. elder hanks died of consumption; and of the death the prophet remarks: "elder hanks is the first elder who has died at sea while on a foreign mission. he was a faithful elder, cut off by consumption in the flower of his days."] _saturday, 4.--_elders richards and taylor were with me at the mansion, assisting writing letters. wrote to john c. calhoun as follows:- _president smith's letter to john c. calhoun, and other presidential candidates._ _hon. john c. calhoun._ dear sir,--as we understand you are a candidate for the presidency at the next election; and as the latter-day saints (sometimes called "mormons," who now constitute a numerous class in the school politic of this vast republic,) have been robbed of an immense amount of property, and endured nameless sufferings by the state of missouri, and from her borders have been driven by force of arms, contrary to our national covenants; and as in vain we have sought redress by all constitutional, legal, and honorable means, in her courts, her executive {65} councils, and her legislative halls; and as we have petitioned congress to take cognizance of our sufferings without effect, we have judged it wisdom to address you this communication, and solicit an immediate, specific, and candid reply to _"what will be your rule of action relative to us as a people,"_ should fortune favor your ascension to the chief magistracy? most respectfully, sir, your friend, and the friend of peace, good order, and constitutional rights, joseph smith. in behalf of the church of jesus christ of latter-day saints. similar letters were written to gen. lewis cass, hon. richard m. johnson, hon. henry clay, and president martin van buren. to mr. van buren's letter i added the following:- _post script to van buren._ also whether your views or feelings have changed since the subject matter of this communication was presented you in your then official capacity at washington, in the year 1841, and by you treated with a coldness, indifference, and neglect, bordering on contempt. elder wilford woodruff arrived at nauvoo with paper for the use of the printing office. _sunday, 5.--_rode out with mother and others for her health. [sidenote: the prophet poisoned.] at dinner i was taken suddenly sick; went to the door and vomited all my dinner, dislocated my jaw, and raised fresh blood, and had many symptoms of being poisoned. in the evening a prayer-meeting in the hall over the store. mr. cole having kept a school in the hall for some time, the noise proved a nuisance for the clerks in the history office, and i gave dr. w. richards orders to tell mr. cole he must find some other room in which to teach school, as the room is needed for councils. meeting at the stand. elder rigdon preached. [sidenote: work in the british mission.] received a letter from reuben hedlock, dated liverpool, october 16. he informs me there is a great call for {66} preaching, and many elders are wanted throughout the british isles. much opposition. the saints are anxious to have the _star_ continue its publication, as 1,600 copies are circulated. also received a letter from hyrum clark, giving a partial account of the business affairs of the emigration and publishing offices. _monday, 6.--_domestic affairs kept me busy in the morning, and in the afternoon listened to william w. phelps giving a relation of his visit to the governor, which amused me. it has been very cool for some days past. elder erastus snow arrived with a company from massachusetts. [sidenote: the prophet's anxiety concerning the history of the church.] _tuesday, 7.--_mr. cole moved the tables back into the hall, when richards and phelps called to report that the noise in the school disturbed them in the progress of writing the history. i gave orders that cole must look out for another place, as the history must continue and not be disturbed, as there are but few subjects that i have felt a greater anxiety about than my history, which has been a very difficult task, on account of the death of my best clerks and the apostasy of others, and the stealing of records by john whitmer, cyrus smalling and others. [sidenote: preliminary steps to publish in nauvoo edition of doctrine and covenants.] the quorum of the twelve--viz., president brigham young, parley p. pratt, orson pratt, wilford woodruff, john taylor, george a. smith, and willard richards, assembled in the mayor's office, and voted to raise $500 to get paper, &c., to print the _doctrine and covenants._ also voted that parley p. pratt, wilford woodruff, and john taylor be a committee to borrow or get the money, and that president young go along with them. _wednesday, 8.--_from nine to eleven, a.m., had an interview with richards and phelps, read and heard read part of my history, then attended to settling some accounts {67} with several individuals. in the afternoon, i examined a sample of fringe designed for the pulpits of the temple; and from two to three, conversed with phelps, lewis, john butler and others. the _neighbor_ has the following:- _misrepresentations corrected._ we know that statements made by the carthage mob in their resolutions, as published in the late _warsaw message,_ were false. we also felt convinced that the parties themselves were apprized of that fact, and that it was a thing generally understood by the public; and therefore we did not trouble ourselves about it. but having the following testimonies and affidavits sent us for publication, we insert them for the information of those who may not have had opportunities of informing themselves relative to this subject. state of illinois lee county. ss. we the undersigned citizens of the town of dixon, county of lee, state of illinois, being duly sworn according to law, depose and say that we have seen the article entitled "statement of facts connected with the arrest of joseph smith and his discharge therefrom," published in the _warsaw message_ of the date of 15th of july, a.d. 1843; and have also seen an editorial article in the same number of said paper, in which it is stated that said statement of facts was furnished by e. southwick, one of mr. smith's attorneys in said case; and that we know the fact stated in that statement--to wit, that reynolds, for a considerable length of time immediately after his arrival at dixon, did peremptorily refuse to allow smith a private interview with his counsel; and that said reynolds did expressly state that no conversation could be had with smith by his attorneys, unless he, reynolds, was present at such conversation. the length of time which such refusal to allow said private conversation continued, was, in the belief of these deponents, at least one hour; and that such private conversation was not permitted by reynolds, until after being informed by at least two of these deponents (messrs. dixon and sanger) that such private interview must be allowed mr. smith, as that was a right he had guaranteed to him by law. john dixon, j. d. mccomsay, isaac robinson, j. albert helfenstein, l. p. sanger, s. g. patrick, e. southwick. {68} sworn and subscribed to before me at dixon, this 29th day of july, 1843. frederick r. dutcher, justice of the peace for lee county, ill. we, the undersigned, state under oath that we traveled in company with joseph h. reynolds, the agent of the state of missouri, from dixon to nauvoo, at the time he had joseph smith in custody with the intention of taking him to missouri, between the 26th of june last and the 1st instant; and that the mormons, friends of mr. smith, who met us on said journey, before we arrived at nauvoo, conducted themselves, so far as we could perceive and were able to judge, with the strictest propriety; and to our knowledge made use of no means of intimidation towards either h. t. wilson or said reynolds; but, on the contrary, several of them, and said smith among that number, pledged themselves that said wilson and reynolds should be personally safe; and that said mormons, none of them as we could perceive, were armed, so far as was discernible; and further, that the statement made in the _old school democrat_ of the 12th instant, over the signature of t. h. reynolds, that he and said wilson were disarmed soon after they were arrested on the trespass suit commenced against them by said smith, and that their arms were not returned to them until after the said smith's discharge at nauvoo, was incorrect. and in relation to this, these deponents say that said wilson and reynolds were arrested on said action of trespass at dixon, on saturday morning, the 24th of june last. that they were not disarmed by the sheriff of lee county, who had them in custody, nor by any other person, until the following day, at paw-paw grove, thirty-two miles distant from dixon; and that the arms of said wilson and reynolds were restored to them by the said sheriff of lee county, who had them in custody for default of bail, at their (wilson and reynolds') own request, while on the journey from dixon to nauvoo, before the company had arrived within at least eighty miles of nauvoo. j. d. mccomsay, l. p. sanger, e. southwick, s. g. patrick. sworn and subscribed to before me, at dixon, this 29th day of july, a.d. 1843. frederick r. dutcher, justice of the peace. _to the editor of the warsaw message_: gentlemen:--it appears from an article in your paper of the 15th of july under the editorial head, that there is a question of veracity therein {69} raised, between mr. h. t wilson and myself, relative to the proceedings had after the late arrest by him of joseph smith. now, in order that the public may no longer be deceived in the premises, be pleased to publish, together with this note, the above affidavits, that the charge of falsehood may attach where it properly belongs. very respectfully yours, e. southwick. dixon july 29, 1843. i wrote to the _times and seasons_:- _communication of president joseph smith to the saints._ _messrs. taylor and woodruff_: it has been so long since i addressed the saints through the medium of the _times and seasons,_ that i feel confident that a few words from my pen, by way of advice, will be well received, as well as a "waymark" to guide the "faithful" in future. i was sorry to learn, by your remarks upon the resolutions of the "twelve" concerning your papers, which appeared not long since, that many of the saints abroad were more apt to patronize the common newspapers of the day than yours, for the important reason that the church of jesus christ of latter-day saints has the words of eternal life, and your paper, as it has hitherto done, must continue to publish such portions of them for the benefit of the saints and the salvation of mankind as wisdom shall from time to time direct. freedom is a sweet blessing. men have a right to take and read what papers they please; "but do men gather grapes of thorns, or figs of thistles?" it certainly is no more than just to suppose that _charity begins at home;_ and if so, what must such as profess to be saints think, when they patronize the splendor of babylon and leave the virtue of zion to linger for want of bread? beside which, if virtue is justified rather than vanity, the best of everything calculated to happify man and dignify society will--yea, must be in nauvoo. and as the new commandment given anciently was _to love one another,_ even so the works of the saints at home and abroad will bear its own testimony _whether they love the brethren_. in all the world the _times and seasons_ is the only paper that virtually sustains, according to the forms of scripture and prophecy, "apostles, prophets, evangelists," and revelations. and what shall be said of him that, like the "levite," passes on the other side of the way, when we behold men who "have borne the heat and the burden of the day" struggling against the popular opinions of a vain world, the burlesque of a giddy throng, the vulgarity of a self-wise multitude, and the falsehoods of what may justly be termed the "civilized meanness of the {70} age," and not lending a helping hand? the 25th chapter of matthew contains the simple answer. now, let me say once for all, like the psalmist of old, "how good and how pleasant it is for brethren to dwell together in unity." "as the precious ointment upon the head that ran down upon aaron's beard, that went down to the skirts of his garments, as the dew of hermon that descended upon the mountains of zion," is such unity; for there the lord commanded the blessing, even life for evermore!" unity is power; and when the brethren as one man sustain the _times and seasons,_ they sustain me, by giving a spread to the revelations, faith, works, history and progress of the church. the brethren who conduct the paper have been appointed to that important station, because they are worthy and well qualified; and what a blessed sign of a faithful friend to god and man is it to see the charity of a brother support his brethren, as an evidence that he means to pass from death into life? many of the articles which appear in the _times and seasons_ are extracts of revelations, translations, or are the united voice of conferences, which, like "apples of gold in pictures of silver," are treasures more than meat for the called, chosen and faithful among the saints, and should be more than _drink_ to those that hunger and thirst after righteousness. as nauvoo is rising in glory and greatness, so shall i expect to see the _times and seasons_ increase in circulation by the vigilance of the elders and saints, so as to be a herald of truth and a standard of pure and undefiled religion. finally, men and brethren, when you support my friends, you support me. in the bonds of the new and everlasting covenant, i am your humble servant, joseph smith. footnotes: 1. this was the case of chas. drown on _habeas corpus_ referred to under date of 13th of october. {71} chapter iv. correspondence between james arlington bennett and president joseph smith--renewal of petitions to congress for redress of missouri grievances--president joseph smith's appeal to the "green mountain boys"--vermont--status of the nauvoo legion in illinois militia. _thursday, november, 9, 1843.--_at the office, dictating letters and signing deeds. the missionaries to the pacific islands touched at cape de verde islands, and laid in a supply of fruits of various kinds. [sidenote: properity of the work in england.] _saturday, 11.--_a company of saints arrived from england. the work is still prospering in that country, poverty and distress are making rapid strides, and the situation of the laboring classes is getting every day more deplorable. city council met. hyrum smith, president _pro tem._ albert p. rockwood assessor and collector for 1st ward; daniel hendricks for 2nd ward; jonathan h. hale, 3rd ward; and henry g. sherwood for 4th ward. _sunday, 12.--_prayer-meeting in the evening, in the south-east room of my old house. clear, cold. _monday 13.--_having received a letter from james arlington bennett, esq., i copy it:- _letter: james arlington bennett to president joseph smith._ arlington house, oct. 43, 1843. dear general:--i am happy to know that you have taken possession of your new establishment, and presume you will be eminently successful and happy in it, together with your good lady and family. you are no doubt already aware that i have had a most interesting visit from your most excellent and worthy friend, president b. young with whom i have had a glorious frolic in the clear blue ocean; for {72} most assuredly a frolic it was, without a moment's reflection or consideration. nothing of this kind would in the least attach me to your person or cause. i am capable of being a most _undeviating friend_, without being governed by the smallest religious influence. as you have proved yourself to be a philosophical divine, you will excuse me when i say that we must leave their influence to the mass. the boldness of your plans and measures, together with their unparalleled success so far, are calculated to throw a charm over your whole being, and to point you out as the most extraordinary man of the present age. but my mind is of so mathematical and philosophical a cast, that the divinity of moses makes no impression on me, and you will not be offended when i say that i rate you higher as a legislator than i do moses, because we have you present with us for examination, whereas moses derives his chief authority from prescription and the lapse of time. i cannot, however, say but you are both right, it being out of the power of man to prove you wrong. it is no mathematical problem, and can therefore get no mathematical solution. i say, therefore, go a-head: you have my good wishes. you know mahomet had his "_right hand man_." the celebrated thomas brown, at new york, is now engaged in cutting your head on a beautiful cornelian stone, as your _private seal,_ which will be set in gold to your order, and sent to you. it will be a gem, and just what you want. his sister is a member of your church. the expense of this seal, set in gold, will be about $40; and mr. brown assures me that if he were not so poor a man, he would present it to you free. you can, however, accept it or not, as he can apply to it another use. i am myself short for cash; for although i had sometime since $2,000 paid me by the harpers, publishers, as the first instalment on the purchase of my copyright, yet i had got so much behind during the hard times, that it all went to clear up old scores. i expect $38,000 more however, in semi-annual payments, from those gentlemen, within the limits of ten years; a large portion of which i intend to use in the state of illinois, in the purchase and conduct of a large tract of land; and therefore should i be compelled to announce in this quarter that i have no connection with the nauvoo legion, you will of course remain silent, as i shall do it in such a way as will make all things right. i may yet run for a high office in your state, when you would be sure of my best services in your behalf; therefore, a known connection with you would be against our mutual interest. it can be shown that a commission in the legion was a _herald_ hoax, coined for the fun of it {73} by me, as it is not believed even now by the public. in short, i expect to be yet, through your influence, governor of the state of illinois. my respects to brothers young, richards, mrs. emma, and all friends. yours most respectfully, james arlington bennett. p.s.--as the office of inspector-general confers no command on me, being a mere honorary title,--if, therefore, there is any gentleman in nauvoo who would like to fill it in a practical way, i shall with great pleasure and good-will resign it to him, by receiving advice from you to that effect. it is an office that should be filled by some scientific officer. j. a. b. i insert my reply:- _letter: president joseph smith to james arlington bennett._ nauvoo, illinois, nov. 13, 1843. dear sir:--your letter of the 24th ult. has been regularly received, its contents duly appreciated, and its whole tenor candidly considered; and, according to my manner of judging all things in righteousness, i proceed to answer you, and shall leave you to meditate whether "mathematical problems," founded upon the truth of revelation, or religion as promulgated by me, or by moses, can be solved by rules and principles existing in the systems of common knowledge. how far you are capable of being "a most undeviating friend, without being governed by the smallest religious influence," will best be decided by your survivors, as all past experience most assuredly proves. without controversy, that friendship which intelligent beings would accept as sincere must arise from love, and that love grow out of virtue, which is as much a part of religion as light is a part of jehovah. hence the saying of jesus, "greater love hath no man than this, that a man lay down his life for his friends." you observed, "as i have proven myself to be a philosophical divine" i must excuse you when you say that we must leave these _influences_ to the mass. the meaning of "philosophical divine" may be taken in various ways. if, as the learned world apply the term, you infer that i have achieved a victory, and been strengthened by a scientific religion, as practiced by the popular sects of the age, through the aid of colleges, seminaries, bible societies, missionary boards, financial organizations, and gospel money schemes, then you are wrong. such a combination of men and means shows a form of godliness without the power; for is it not written, "i will destroy the wisdom of the wise." "beware lest any man spoil you through philosophy and vain deceit, after the rudiments of the world, and not after the doctrines of christ." but if the inference is that by more love, more light, more virtue, and more truth {74} from the lord, i have succeeded as a man of god, then you reason truly, though the weight of the sentiment is lost, when the _"influence is left to the mass."_ "do men gather grapes of thorns, or figs of thistles?" of course you follow out the figure, and say, the boldness of my plans and measures, together with their unparalleled success, so far, are calculated to throw a charm over my whole being, and to point me out as the most extraordinary man of the present age! the _boldness of my plans and measures_ can readily be tested by the touchstone of all schemes, systems, projects, and adventures--_truth;_ for truth is a matter of fact; and the fact is, that by the power of god i translated the book of mormon from hieroglyphics, the knowledge of which was lost to the world, in which wonderful event i stood alone, an unlearned youth, to combat the worldly wisdom and multiplied ignorance of eighteen centuries, with a new revelation, which (if they would receive the everlasting gospel,) would open the eyes of more than eight hundred millions of people, and make "plain the old paths," wherein if a man walk in all the ordinances of god blameless, he shall inherit eternal life; and jesus christ, who was, and is, and is to come, has borne me safely over every snare and plan laid in secret or openly, through priestly hypocrisy, sectarian prejudice, popular philosophy, executive power, or law-defying mobocracy, to destroy me. if, then, the hand of god in all these things that i have accomplished towards the salvation of a priest-ridden generation, in the short space of twelve years, through the boldness of the plan of preaching the gospel, and the boldness of the means of declaring repentance and baptism for the remission of sins, and a reception of the holy ghost by laying on of the hands, agreeably to the authority of the priesthood, and the still more bold measures of receiving direct revelation from god, through the comforter, as promised, and by which means all holy men from ancient times till now have spoken and revealed the will of god to men, with the consequent "success" of the gathering of the saints, throws any "charm" around my being, and "points me out as the most extraordinary man of the age," it demonstrates the fact that truth is mighty and must prevail, and that one man empowered from jehovah has more influence with the children of the kingdom than eight hundred millions led by the precepts of men. god exalts the humble, and debases the haughty. but let me assure you in the name of jesus, "who spake as never man spake," that the "boldness of the plans and measures," as you term them, but which should be denominated the righteousness of the cause, the truth of the system, and power of god, which "so far" has borne me and the church, (in which i glory in having the privilege of being a member,) successfully through the storm of reproach, folly, ignorance, {75} malice, persecution, falsehood, sacerdotal wrath, newspaper satire, pamphlet libels, and the combined influence of the powers of earth and hell,--i say these powers of righteousness and truth are not the decrees or rules of an ambitious and aspiring nimrod, pharaoh, nebuchadnezzar, alexander, mahomet, bonaparte, or other great sounding heroes that dazzled forth with a trail of pomp and circumstances for a little season, like a comet, and then disappeared, leaving a wide waste where such an existence once was, with only a name; nor where the glorious results of what you term "boldness of plans and measures," with the attendant "success," matured by the self-aggrandizing wisdom of the priests of baal, the scribes and pharisees of the jews, popes and bishops of christendom, or pagans of juggernaut: nor were they extended by the divisions and subdivisions of a luther or calvin, a wesley, or even a campbell, supported by a galaxy of clergymen and churchmen, of whatever name or nature, bound apart by cast-iron creeds, and fastened to set stakes by chain-cable opinions, without revelation. nor are they the lions of the land, or the leviathans of the sea, moving among the elements, as distant chimeras to fatten the fancy of the infidel; but they are as the stone cut out of the mountain without hands, and will become a great mountain, and fill the whole earth. [1] * * * * * it seems that your mind is of such "a mathematical and philosophical cast," that the divinity of moses makes no impression upon you, and that i will not be offended when you say that you rate me higher as a legislator than you do moses, because you have me present with you for examination; that "moses derives his chief authority from prescription and the lapse of time." you cannot, however, say but we are both right, it being out of the power of man to prove us wrong. "it is no mathematical problem, and can therefore get no mathematical solution." {76} now, sir, to cut the matter short, and not dally with your learned ideas, for fashion's sake you have here given your opinion, without reserve, that revelation, the knowledge of god, prophetic vision, the truth of eternity, cannot be solved as a mathematical problem. the first question then is, what is a mathematical problem? and the natural answer is, a statement, proposition or question that can be solved, ascertained, unfolded or demonstrated by knowledge, facts or figures; for "mathematical" is an adjective derived from _mathesis_ (gr.), meaning, in english, learning or knowledge. "problem" is derived from _probleme_ (french), or _problema_ (italian, or spanish), and in each language means a question or proposition, whether true or false. "solve" is derived from the latin verb "_solvo,_" to explain or answer. one thing more in order to prove the work as we proceed. it is necessary to have witnesses, two or three of whose testimonies, according to the laws or rules of god and man, are sufficient to establish any one point. now for the question. how much are one and one? two. how much is one from two? one. very well; one question or problem is solved by figures. now, let me ask one for facts; was there ever such a place on the earth as egypt? geography says yes; ancient history says yes; and the bible says yes: so three witnesses have solved that question. again: lived there ever such a man as moses in egypt? the same witnesses reply, _certainly._ and was he a prophet? the same witnesses, or a part, have left on record that moses predicted in leviticus that if israel broke the covenant they had made, the lord would scatter them among the nations, till the land enjoyed her sabbaths: and, subsequently, these witnesses have testified of their captivity in babylon and other places, in fulfillment. but to make assurance doubly sure, moses prays that the ground might open and swallow up korah and his company for transgression, and it was so: and he endorses the prophecy of balaam, which said, out of jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city: and jesus christ, as him that "had dominion," about fifteen hundred years after, in accordance with this and the prediction of moses, david, isaiah, and many others, came, saying, moses wrote of me, declaring the dispersion of the jews, and the utter destruction of the city; and the apostles were his witnesses, unimpeached, especially jude, who not only endorses the facts of moses "divinity," but also the events of balaam and korah, with many others, _as true_. besides these tangible facts, so easily proven and demonstrated by simple rules and testimony unimpeached, the art (now lost,) of embalming human bodies, and preserving them in the catacombs of egypt, whereby men, women and children, _as mummies,_ after a lapse of near {77} three thousand five hundred years, come forth among the living; and although _dead,_ the papyrus which has lived in their bosoms, unharmed, speaks for them in language like the sound of an earthquake. _ecce veritas! ecce cadaveros!_ behold the truth! behold the mummies! oh, my dear sir, the sunken tyre and sidon, the melancholy dust where the city of jerusalem once was, and the mourning of the jews among the nations, together with such a cloud of witnesses, if you had been as well acquainted with your god and bible as with your purse and pence table, the divinity of moses would have dispelled the fog of five thousand years and filled you with light; for facts, like diamonds, not only cut glass, but they are the most precious jewels on earth. the spirit of prophecy is the testimony of jesus. the world at large is ever ready to credit the writings of homer, hesiod, plutarch, socrates, pythagoras, virgil, josephus, mahomet, and an hundred others; but where, tell me, where, have they left a line--a simple method of solving the truth of the plan of eternal life? says the savior, "if any man will do his [the father's] will, he shall know of the doctrine, whether it be of god, or whether i speak of myself." here, then, is a method of solving the divinity of men by the divinity within yourself, that as far exceeds the calculations of numbers as the sun exceeds a candle. would to god that all men understood it and were willing to be governed by it, that when one had filled the measure of his days, he could exclaim like jesus, _veni mori, et reviviscere_!' your good wishes to go ahead, coupled with mahomet and a right hand man, are rather more vain than virtuous. why, sir, caesar had his right hand brutus, who was his left hand assassin,--not, however, applying the allusion to you. as to the private seal you mention, if sent to me, i shall receive it with the gratitude of a servant of god, and pray that the donor may receive a reward in the resurrection of the just. the summit of your future fame seems to be hid in the political policy of a "mathematical problem" for the chief magistracy of this state, which i suppose might be solved by "double position," where the _errors_ of the _supposition_ are used to produce a true answer. but, sir, when i leave the dignity and honor i received from heaven, to boost a man into power, through the aid of my friends, where the evil and designing, after the object has been accomplished, can lock up the clemency intended as a reciprocation for such favors, and where the wicked and unprincipled, as a matter of course, would seize the opportunity to flintify the hearts of the nation against me for dabbling at a sly game in politics,--verily i say, when i leave the dignity and honor of heaven, to gratify the ambition and vanity of man or men, {78} may my power cease, like the strength of samson, when he was shorn of his locks, while asleep in the lap of delilah. truly said the savior, "cast not your pearls before swine, lest they trample them under their feet, and turn again and rend you." shall i, who have witnessed the visions of eternity, and beheld the glorious mansions of bliss, and the regions and the misery of the damned,--shall i turn to be a judas? shall i, who have heard the voice of god, and communed with angels, and spake as moved by the holy ghost for the renewal of the everlasting covenant, and for the gathering of israel in the last days,--shall i worm myself into a political hypocrite? shall i, who hold the keys of the last kingdom, in which is the dispensation of the fullness of all things spoken by the mouths of all the holy prophets since the world began, under the sealing power of the melchizedec priesthood,--shall i stoop from the sublime authority of almighty god, to be handled as a monkey's cat-paw, and pettify myself into a clown to act the farce of political demagoguery? no--verily no! the whole earth shall bear me witness that i, like the towering rock in the midst of the ocean, which has withstood the mighty surges of the warring waves for centuries, _am impregnable,_ and am a faithful friend to virtue, and a fearless foe to vice,--no odds whether the former was sold as a pearl in asia or hid as a gem in america, and the latter dazzles in palaces or glimmers among the tombs. i combat the errors of ages; i meet the violence of mobs; i cope with illegal proceedings from executive authority; i cut the guardian knot of powers, and i solve mathematical problems of universities, _with truth--diamond truth; and god is my "right hand man_." [2] and to close, let me say in the name of jesus christ to you, and to presidents, emperors, kings, queens, governors, rulers, nobles, and men in authority everywhere, do the works of righteousness, execute justice and judgment in the earth, that god may bless you and her inhabitants; and the laurel that grows on the top of the mountain shall green for your fame while the sun sheds a ray; and the lily that blows by the side of the fountain will bloom for your virtue till earth melt away. with due consideration and respect, i have the honor to be your most obedient servant, joseph smith. p.s. the court-martial will attend to your case in the nauvoo legion. j. s. {79}_tuesday, 14.--_in the evening called at the office with mr. southwick, of dixon, and had my letter to james arlington bennett read. _wednesday, 15.--_mayor's court in the office. "erskine _versus_ pullen." nonsuit. p.m. at the office. suggested the idea of preparing a grammar of the egyptian language. [sidenote: grammar for the egyptian language suggested.] prayer-meeting at the old house. i spoke of a petition to congress, my letter to bennett, and intention to write a proclamation to the kings of the earth. _thursday, 16.--_held a court--"averett _versus_ bostwick." at home the remainder of the day. chilly east wind and foggy. _friday, 17.--_deeded lot 4, block 135, to sally phelps, wife of w. w. phelps. about ten, a.m., called in the office with esquire southwick, of dixon. thunder, lightning and rain last night. warm and foggy morning. _saturday, 18.--_rode out on horseback to the prairie, accompanied by mr. southwick. conference of the church held at halifax, nova scotia. robert dixon, president; edward cook, secretary. two branches were represented, containing 2 elders, 1 teacher, 2 deacons, and 34 members. _sunday, 19.--_eleven a.m. to two p.m., prayer-meeting at the old house, and fasting. in the evening, prayer-meeting and breaking of bread, &c. [sidenote: meeting at the prophet's home.] _monday, 20.--_two gentlemen from vermont put up at the mansion. i rode round with them in the afternoon to show them the improvements in the city. in the evening, several of the twelve and others called to visit me. my family sang hymns, {80} and elder john taylor prayed and gave an address, to which they paid great attention, and seemed very much interested. _tuesday, 21.--_council of the twelve and others at my old house all day. dictated to my clerk an appeal to the green mountain boys of vermont, my native state. also instructed elders richards, hyde, taylor and phelps to write a "proclamation to the kings of the earth." _wednesday, 22.--_rode out to the prairie with w. clayton and lorenzo d. wasson, and found arthur smith cutting timber on my land without my consent, which i objected to. prayer-meeting in the evening at the old house. five deaths in the city during the past week. [sidenote: canal around the rapids.] _thursday, 23.--_met in council in the old house; then walked down to the river to look at the stream, rocks, &c., about half-past eleven, a.m. suggested the idea of petitioning congress for a grant to make a canal over the falls, or a dam to turn the water to the city, so that we might erect mills and other machinery. [3] issued a writ of habeas corpus, on application of john m. finch. _friday, 24.--_attended municipal court "on habeas corpus, john m. finch at suit of amos davis." finch discharged, davis to pay costs, it being a vexatious and malicious suit. the young men have established a debating society in nauvoo, to discuss topics of various descriptions. {81} [sidenote: the prophet's stand on chastity and general morality.] _saturday, 25.--_colonel frierson, united states surveyor from quincy, arrived in nauvoo. in the evening the high council sat on the case of harrison sagers, charged with seduction, and having stated that i had taught it was right. charge not sustained. i was present with several of the twelve, and gave an address tending to do away with every evil, and exhorting them to practice virtue and holiness before the lord; told them that the church had not received any permission from me to commit fornication, adultery, or any corrupt action; but my every word and action has been to the contrary. if a man commit adultery, he cannot receive the celestial kingdom of god. even if he is saved in any kingdom, it cannot be the celestial kingdom. i did think that the many examples that have been made manifest, such as john c. bennett's and others, were sufficient to show the fallacy of such a course of conduct. i condemned such actions _in toto,_ and warned the people present against committing such evils; for it will surely bring a curse upon any person who commits such deeds. after adjournment, held a council, and agreed to meet mr. frierson [4] at the mansion to morrow morning. i received a letter signed by george b. wallace and six other elders, requesting permission for elder john e. page to remain in boston the ensuing winter. also a letter from john e. page, giving his assent to the petition, to which the twelve apostles wrote the following reply:- _letter: brigham young in behalf of the twelve to elder john e. page, appointing him to go to washington._ _elder john e. page_: beloved brother:--your letter dated at boston, in connection with {82} some one hundred and fifty of the brethren, is received, and we proceed to reply. your letter is not before us this moment; consequently you must excuse a reference to dates and names which have escaped our recollection. but the subject is fresh, and the letter was read in a council of presidents joseph, hyrum, and the twelve, when the word of the lord came through joseph the seer thus:--"let my servant john e. page take his departure _speedily_ from the city of boston, and go directly to the city of washington, and there labor diligently in proclaiming my gospel to the inhabitants thereof: and if he is humble and faithful, lo! i will be with him, and will give him the hearts of the people, that he may do them good and build up a church unto my name in that city." now, brother page, if you wish to follow counsel and do the will of the lord, as we believe you desire to do, call the church at boston together, _without delay,_ and read this letter to them, calling upon them to assist you on your mission, and go thy way speedily unto the place which is appointed unto you by the voice of the lord, and build up a church in the city of washington; for it is expedient and absolutely necessary that we have a foothold in that popular city. let your words be soft unto the people, but full of the spirit and power of the holy ghost. _do not challenge the sects for debate,_ but treat them as brethren and friends; and the god of heaven will bless you, and we will bless you in the name of the lord jesus, and the people will rise up and bless you, and call you a sweet messenger of peace. you will pardon us for giving you such counsel, for we feel to do it in the name of the lord. when you have built a church at washington so as to warrant the expense. it will be wisdom for you to send or take your wife to washington; so says president joseph. all things go on smoothly here. as to the reports circulated while we were in boston, there is nothing of them. brother joseph has commenced living in his new house, and enjoys himself well. he has raised a sign, entitled "nauvoo mansion," and has all the best company in the city. many strangers from abroad call on him, feeling perfect liberty so to do, since he has made his house public; and it is exerting a blessed influence on the public mind. the temple has been progressing rapidly until the recent frosts. the walls are now above the windows of the first story, and some of the circular windows are partly laid. the brethren of the twelve have all arrived home, are tolerably well, and their families, except sister hyde, who has been very sick, and is yet, though at last report rather better. no prospect of any of the twelve leaving home this winter {83} that we know of. elder snow has arrived with his company from boston, generally in good spirits. the devil howls some: may be you will hear him as far as boston, for there cannot a blackleg be guilty of any crime in nauvoo, but somebody will lay it to the servants of god. we shall give the substance of this communication to your wife same mail. we remain your brother in the new and everlasting covenant, in behalf of the quorum, brigham young, president. w. richards, clerk. [sidenote: renewal of petitions to congress.] _sunday, 26.--_i met with hyrum, the twelve and others, in council with colonel frierson, at the mansion, concerning petitioning congress for redress of grievances. read to him the affidavits of hyrum smith, brigham young, parley p. pratt, lyman wight, george w. pitkin and sidney rigdon, taken before the municipal court on _habeas corpus,_ and conversed with him thereon. at eleven, a.m., elder orson pratt preached in the assembly room. in the evening, elder parley p. pratt lectured in the mansion. rainy, muddy day. _monday, 27.--_wet day. being quite unwell, i stayed at home. _tuesday, 28.--_at home. colonel frierson wrote a memorial to congress. [5] _wednesday, 29.--_at home. clear and cold. colonel frierson left for home, taking with him a copy of the memorial, to get signers in quincy. i here insert a copy of the- {84} memorial. _to the honorable the senate and house of representatives of the united states, in congress assembled_. the memorial of the undersigned inhabitants of hancock county, in the state of illinois, respectfully showeth- that they belong to the society of latter-day saints, commonly called "mormons;" that a portion of our people commenced settling in jackson county, missouri, in the summer of 1831, where they purchased lands and settled upon them with the intention and expectation of becoming permanent citizens in common with others. from a very early period after the settlement began, a very unfriendly feeling was manifested by the neighboring people; and as the society increased, this unfriendly spirit also increased, until it degenerated into a cruel and unrelenting persecution, and the society was at last compelled to leave the county. an account of these unprovoked persecutions has been published to the world; yet we deem it not improper to embody a few of the most prominent items in the memorial, and lay them before your honorable body. on the 20th july, 1833, a mob collected at independence, a deputation or committee from which called upon a few members of our church there, and stated to them that the store, printing office, and all mechanic shops belonging to our people must be closed forthwith, and the society leave the county immediately. these conditions were so unexpected and so hard, that a short time was asked for to consider on the subject before an answer could be given, which was refused; and when some of our men answered that they could not consent to comply with such propositions, the work of destruction commenced. the printing office--a valuable two-story brick building, was destroyed by the mob, and with it much valuable property. they next went to the store for the same purpose; but one of the owners thereof agreeing to close it, they abandoned their design. a series of outrages was then commenced by the mob upon individual members of our society. bishop partridge was dragged from his house and family, where he was first partially stripped of his clothes, and then tarred and feathered from head to foot. mr. charles allen was also tarred at the same time. three days afterwards the mob assembled in great numbers, bearing a red flag, and proclaiming that unless the society would leave _en masse,_ every man of them should be killed. being in a defenseless situation, to avoid a general massacre, a treaty was entered into and ratified, by which it was agreed that one-half of the society should leave the county by the 1st of january, and the remainder by the 1st of april following. {85} in october, while our people were gathering their crops and otherwise preparing to fulfill their part of the treaty, the mob again collected without any provocation, shot at some of our people, whipped others, threw down their houses, and committed many other depredations. the members of the society were for some time harassed both day and night, their houses assailed and broken open, and their women and children insulted and abused. the store-house of a. s. gilbert and company was broken open, ransacked, and some of the goods strewed in the streets. these repeated assaults so aroused the indignant feelings of our people, that a small party thereof, on one occasion, when wantonly abused, resisted the mob. a conflict ensued, in which one of our people and some two or three of their assailants were killed. this unfortunate event raised the whole county in arms, and we were required forthwith to surrender our arms and leave the county. fifty-one guns were given up, which have never been returned or paid for to this day. parties of the mob, from thirty to seventy in number, then scoured the county in every direction, threatening and abusing women and children, until they were forced first to take shelter in the woods and prairies at a very inclement season of the year, and finally to make their escape to clay county, where the people permitted them to take refuge for a time. after the society had left jackson county, their buildings, amounting to about two hundred, were either burned or otherwise destroyed, with a great portion of their crops, as well as furniture, stock, &c.; for which they have not as yet received any remuneration. the society remained in clay county nearly three years, when, in compliance with the demands of the citizens there, it was determined to remove to that section of country known afterwards as caldwell county. in order to secure our people from molestation, the members of the society bought out most of the former inhabitants of what is now caldwell county, and also entered much of the wild land then belonging to the united states in that section of country, fondly hoping that as we were american citizens, obeying the laws and assisting to support the government, we would be protected in the use of homes which we had honestly purchased from the general government and fully paid for. here we were permitted to enjoy peace for a season; but as our society increased in numbers and settlements were made in daviess and carrol counties, unfounded jealousies sprang up among our neighbors, and the spirit of the mob was soon manifested again. the people of our church who had located themselves at de witt were compelled by {86} the mob to leave the place, notwithstanding the militia were called out for their protection. from de witt the mob went to daviess county, and, while on their way, took some of our people prisoners, and greatly abused and mistreated them. our people had been driven by force from jackson county; they had been compelled to leave clay county, and sell their lands there, for which they have never been paid: they had finally settled in caldwell county, where they had purchased and paid for nearly all the government land within its limits, in order to secure homes where they could live and worship in peace; but even here they were soon followed by the mob. the society remained in caldwell from 1836 until the fall of 1838, and during that time had acquired by purchase from the government, the settlers, and preemptioners, almost all the lands in the county of caldwell, and a portion of those in daviess and carrol counties. those counties, when our people first commenced their settlements, were for the most part wild and uncultivated, and they had converted them into large and well improved farms, well stocked. lands had risen in value, from 10 to 25 dollars per acre, and those counties were rapidly advancing in cultivation and wealth. in august, 1838, a riot commenced, growing out of the attempt of a member of the society to vote, which resulted in creating great excitement and many scenes of lawless outrage. a large mob, under the conduct of cornelius gilliam, came into the vicinity of far west, drove off our stock, and abused our people. another party came into caldwell county, took away our horses and cattle, burnt our houses, and ordered the inhabitants to leave their homes immediately. by order of brigadier-general doniphan and colonel hinkle, a company of about sixty men, under the command of david w. patten went to disperse this mob. a conflict ensued, in which captain patten and two of his men were killed, and others wounded. [6] a mob party, from two to three hundred in number, many of whom are supposed to have come from chariton county, fell on our people, and, notwithstanding they begged for quarters, shot down and killed eighteen, as they would so many wild beasts. they were finally compelled to flee from those counties; and on the 11th october, 1838, they sought safety by that means, with their families, {87} leaving many of their effects behind. that they had previously applied to the constituted authorities of missouri for protection, but in vain. the society were pursued by the mob, conflicts ensued, deaths occurred on each side, and finally a force was organized under the authority of the governor of the state of missouri, with orders to drive us from the state, _or exterminate us_. abandoned and attacked by those to whom we had looked for _protection,_ we determined to make no further resistance, but submit to the authorities of the state and yield to our fate, however hard it might be. several members of the society were arrested and imprisoned on a charge of treason against the state: and the rest, amounting to above 14,000 souls, fled into the other states, principally into illinois, where they now reside. your memorialists would further state that they have heretofore petitioned your honorable body, praying redress for the injuries set forth in this memorial; but the committee to whom our petition was referred reported, in substance, that the general government had no power in the case, and that we must look for relief to the courts and the legislature of missouri. in reply, your memorialists would beg leave to state that they have repeatedly appealed to the authorities of missouri in vain; that though they are american citizens, at all times ready to obey the laws and support the institutions of the country, none of us would dare enter missouri for any such purpose, or for any purposes whatever. our property was seized by the mob or lawlessly confiscated by the state; and we were forced, at the point of the bayonet, to sign deeds of trust relinquishing our property. but the exterminating order of the governor of missouri is still in force, and we dare not return to claim out just rights. the widows and orphans of those slain, who could legally sign no deeds of trust, dare not return to claim the inheritance left them by their murdered parents. it is true the constitution of the united states gives to us, in common with all other native or adopted citizens, the right to enter and settle in missouri; but an executive order has been issued to exterminate us if we enter the state, and a part of the constitution becomes a nullity, so far as we are concerned. had any foreign state or power committed a similar outrage upon us we cannot for a moment doubt that the strong arm of the general government would have been stretched out to redress our wrongs; and we flatter ourselves that the same power will either redress our grievances or shield us from harm in our efforts to regain our lost property, which we fairly purchased from the general government. finally, your memorialists pray your honorable body to take their {88} wrongs into consideration, receive testimony in the case, and grant such relief as by the constitution and laws you may have power to give. and your memorialists will ever pray. [sidenote: activities in renewal of appeals to congress.] eleven copies were also made for circulation and signatures by thomas bullock, one of my clerks. four, p.m. a meeting of the citizens in the assembly room, [over president smith's store] when brigham young was chosen chairman of the meeting, and willard richards, clerk. the object of the meeting was briefly explained by the clerk, followed by judge phelps, which was to petition congress for redress of grievances in relation to the missouri persecutions. voted that the chairman appoint a committee to get the names of memorialists in this city. the chairman appointed the assessors and collectors in their several wards. voted that the same committee collect means to purchase paper. president sidney rigdon to go to la harpe, and elder heber c. kimball to ramus, to procure signers. the chairman appointed committees to visit other places. joseph smith, the mayor, made some remarks, and his appeal to the green mountain boys was read by william w. phelps, as follows:- _president smith's appeal to his native state--vermont._ i was born in sharon, vermont, in 1805, where the first quarter of my life grew with the growth and strengthened with the strength of that "first-born" state of the "united thirteen." from the old "french war" to the final consummation of american independence, my fathers, heart to heart, and shoulder to shoulder, with the noble fathers of our liberty, fought and bled; and with the most of that venerable band of patriots, they have gone to rest, bequeathing a glorious country, with all her inherent rights, to millions of posterity. like other honest citizens, i not only (when manhood came,) sought my own peace, prosperity, and happiness, but also the peace, prosperity, and happiness of my friends; and, with all the rights and realm before me, {89} and the revelations of jesus christ to guide me into all truth, i had good reasons to enter into the blessings and privileges of an american citizen, the rights of a green mountain boy, unmolested, and enjoy life and religion according to the most virtuous and enlightened customs, rules, and etiquette of the nineteenth century. but, to the disgrace of the united states, it is not so. these rights and privileges, together with a large amount of property, have been wrested from me, and thousands of my friends, by lawless mobs in missouri, supported by executive authority; and the crime of plundering our property, and the unconstitutional and barbarous act of our expulsion, and even the inhumanity of murdering men, women, and children, have received the_ pass-word of "justifiable"_ by legislative enactments; and the horrid deeds, doleful and disgraceful as they are, have been paid for by government. in vain have we sought for redress of grievances and a restoration to our rights in the courts and legislature of missouri. in vain have we sought for our rights and the remuneration for our property in the halls of congress and at the hands of the president. the only consolation yet experienced from these highest tribunals and _mercy-seats_ of our bleeding country _is that our cause is just, but the government has no power to redress us_. our arms were forcibly taken from us by those missouri marauders; and, in spite of every effort to have them returned, the state of missouri still retains them: and the united states militia law, with this fact before the government, still compels us to military duty; and, for a lack of said arms, the law _forces us to pay fines._ as shakespeare would say "_thereby hangs a tale._" several hundred thousand dollars' worth of land in missouri was purchased at the united states land offices in that district of country and the money, without doubt, has been appropriated to strengthen the army and navy, or increase the power and glory of the nation in some other way. and notwithstanding missouri has robbed and mobbed me and twelve or fifteen thousand innocent inhabitants, murdered hundreds, and expelled the residue, at the point of the bayonet, without law, contrary to the express language of the constitution of the united states and every state in the union, and contrary to the custom and usage of civilized nations, and especially one holding up the motto, "_the asylum of the oppressed._" yet the comfort we receive to raise our wounded bodies and invigorate our troubled spirits, on account of such immense sacrifices of life, property, patience, and right, and as an equivalent for the enormous taxes we are compelled to pay to support these functionaries in a dignified manner, after we have petitioned and pleaded with tears, and been showed like a caravan of foreign animals, for the peculiar gratification of connoiseurs in humanity, that flare {90} along in public life like lamps upon lamp-posts, because they are better calculated for the schemes of the night than for the scenes of the day, is, as president van buren said, _your cause is just, but government has no power to redress you_! no wonder, after the pharisee's prayer, the publican smote his breast and said, "_lord be merciful to me a sinner!"_ what must the manacled nations think of freemen's rights in the land of liberty? [7] * * * now, therefore, having failed in every attempt to obtain satisfaction at the tribunals, where all men seek for it, according to the rules of right, i am compelled to appeal to the honor and patriotism of my native state--to the clemency and valor of "green mountain boys;" for throughout the various periods of the world, whenever a nation, kingdom, state, family, or individual has received an insult or an injury from a superior force, (unless satisfaction was made,) it has been the custom to call in the aid of friends to assist in obtaining redress. for proof we have only to refer to the recovery of lot and his effects by abraham in the days of sodom and gomorrah, or to turn to the relief afforded by france and holland for the achievement of the independence of these united states, without bringing up the great bulk of historical facts, rules, laws, decrees, and treaties, and bible records, by which nations have been governed, to show that mutual alliance for the general benefit of mankind to retaliate and repel foreign aggressions. to punish and prevent home wrongs, when the conservators of justice and the laws have failed to afford a remedy, are not only common and in the highest sense justifiable and wise, but they are also poorer expedients to promote the enjoyment of equal rights, the pursuit of happiness, the preservation of life, and the benefit of posterity. with all these facts before me, and a pure desire to ameliorate the condition of the poor and unfortunate among men, and, if possible, to entice all men from evil to good, and with firm reliance that god will reward the just, i have been stimulated to call upon my native state for a "union of all honest men," and to appeal to the valor of the "green mountain boys" by all honorable methods and means to assist me in obtaining justice from missouri, not only for the property she has stolen and confiscated, the murders she has committed among my friends, and for our expulsion from the state, but also to humble and chastise or abase her for the disgrace she has brought upon constitutional liberty until she atones for her sins. i appeal also to the fraternity of brethren who are bound by kindred ties to assist a brother in distress in all cases where it can be done according {91} to the rules of order, to extend the boon of benevolence and protection in avenging the lord of his enemies, as if a solomon, a hiram, a st. john, or a washington raised his hands before a wondering world, and exclaimed, "my life for his!" light, liberty, and virtue forever! i bring this appeal before my native state, for the solemn reason that an injury has been done, and crimes have been committed, which a sovereign state, of the federal compact, one of the great family of _"e pluribus unum,"_ refuses to compensate, by consent of parties, rules of law, customs of nations, or in any other way. i bring it also because the national government has fallen short of affording the necessary relief, as before stated, _for want of power,_ leaving a large body of her own free citizens, whose wealth went freely into her treasury for lands, and whose gold and silver for taxes still fills the pockets of her dignitaries "in ermine and lace," defrauded, robbed, plundered, ravished, driven, exiled, and banished from the "independent republic of missouri!" and in the appeal let me say, raise your towers, pile your monuments to the skies, build your steam frigates, spread yourselves far and wide, and open the iron eyes of your bulwarks by sea and land; and let the towering church steeples marshal the country like the dreadful splendor of an army with bayonets. but remember the flood of noah; remember the fate of sodom and gomorrah; remember the dispersion and confusion at the tower of babel; remember the destruction of pharaoh and his hosts; remember the handwriting upon the wall, _"mene, mene, tekel upharsin;"_ remember the angel's visit to sennacherib, and the one hundred and eighty-five thousand assyrians; remember the end of the jews and jerusalem, and remember the lord almighty will avenge the blood of his saints that now crimsons the skirts of missouri! shall wisdom cry aloud, and her speech not be heard? has the majesty of american liberty sunk into such vile servitude and oppression, that justice has fled? have the glory and influence of a washington, an adams, a jefferson, a lafayette, and a host of others, forever departed; and the wrath of a cain, a judas, and a nero whirled forth in the heraldry of hell, to sprinkle our garments with blood, and lighten the darkness of midnight with the blaze of our dwellings? where is the patriotism of '76? where is the virtue of our forefathers? and where is the sacred honor of freemen! must we, because we believe in the fullness of the gospel of jesus christ, the administration of angels, and the communion of the holy ghost, like the prophets and apostles of old,--must we be mobbed with impunity, be exiled from our habitations and property without {92} remedy, murdered without mercy, and government find the weapons and pay the vagabonds for doing the jobs, and give them the plunder into the bargain? must we, because we believe in enjoying the constitutional privilege and right of worshiping almighty god according to the dictates of our own consciences, and because we believe in repentance, and baptism for the remission of sins, the gift of the holy ghost by the laying on of hands, the resurrection of the dead, the millennium, the day of judgment, and the book of mormon as the history of the aborigines of this continent,--must we be expelled from the institutions of our country, the rights of citizenship and the graves of our friends and brethren, and the government lock the gate of humanity and shut the door of redress against us? if so, farewell freedom! adieu to personal safety! and let the red hot wrath of an offended god purify the nation of such sinks of corruption; for that realm is hurrying to ruin where vice has the power to expel virtue. my father, who stood several times in the battles of the american revolution, till his companions in arms had been shot dead at his feet, was forced from his home in far west, missouri, by those civilized--or satanized--savages, in the dreary season of winter, to seek a shelter in another state; and the vicissitudes and sufferings consequent to his flight brought his honored grey head to the grave a few months after. and my youngest brother also, in the vigor and bloom of youth, from his great exposure and fatigue in endeavoring to assist his parents on their journey, (i and my brother hyrum being in chains, in dungeons, in missouri, _where they tried to feed us with--human flesh_) was likewise so debilitated that he found a premature grave shortly after my father; and my mother, too, though she yet lingers among us, from her extreme exposure in that dreadful tragedy, was filled with rheumatic affections and other diseases, which leave her no enjoyment of health. she is sinking in grief and pain, broken-hearted, from missouri persecution. o death! wilt thou not give to every honest man a heated dart to sting those wretches while they pollute the land? and o grave! wilt thou not _open the trap door_ to the pit of ungodly men, that they may stumble in? i appeal to the "green mountain boys" of my native state to rise in the majesty of virtuous freemen, and by all honorable means help to bring missouri to the bar of justice. if there is one whisper from the spirit of ethan allen, or a gleam from the shade of a general stark, let it mingle with our sense of honor and fire our bosoms for the cause of suffering innocence, for the reputation of our disgraced country, and for the glory of god; and may all the earth bear me witness, if missouri--blood-stained missouri, escapes the due merit of her {93} crimes--the vengeance she so justly deserves--that vermont is a hypocrite, a _coward_ and this nation the hotbed of political demagogues! i make this appeal to the sons of liberty of my native state for help to frustrate the wicked designs of sinful men. i make it to hush the violence of mobs. i make it to cope with the unhallowed influence of wicked men in high places. i make it to resent the insult and injury made to an innocent, unoffending people, by a lawless ruffian state. i make it to obtain justice where law is put at defiance. i make it to wipe off the stain of blood from our nation's escutcheon. i make it to show presidents, governors, and rulers prudence. i make it to fill honorable men with discretion. i make it to teach senators wisdom. i make it to teach judges justice. i make it to point clergymen to the path of virtue. and i make it to turn the hearts of this nation to the truth and realities of pure and undefiled religion, that they may escape the perdition of ungodly men; and jesus christ, the son of god, is my great counselor. wherefore let the rich and the learned, the wise and the noble, the poor and the needy, the bond and the free, both black and white, take heed to their ways, and a leave to the knowledge of god, and execute justice and judgment upon the earth in righteousness, and prepare to meet the judge of the quick and the dead, for the hour of his coming is nigh. and i must go on as the herald of grace, till the wide-spreading conflict is over. and burst through the curtains of tyrannic night; yes, i must go on to gather our race, till the high blazing flame of jehovah illumines the globe as a triumph of right. as a friend of equal rights to all men, and a messenger of the everlasting gospel of jesus christ, i have the honor to be, your devoted servant, joseph smith. sidney rigdon spoke. parley p. pratt confessed he was wrong in one thing in missouri; that is, he left alive, and left them alive; and asked forgiveness, and promised never to do so again. parley p. pratt offered to deliver the president's "appeal to the green mountain boys" to all the large towns in new york, if he could have a copy. the president offered a copy and it was voted that {94} elder pratt shall have this mission granted him, and voted in addition that he go to all the towns in vermont. the chairman [brigham young] spoke. the mayor [president smith] spoke. said he rose to make a confession, that he used all his influence to prevent the brethren from fighting when mobbed in missouri. if i did wrong, i will not do so any more. it was a suggestion of the head. he would never do so again; but when the mobs come upon you, kill them. i never will restrain you again, but will go and help you. the chairman [brigham young] spoke again; acknowledged his wrong; said he would never put his hand on brother hosea stout's shoulder again to hold him back when he was abused. john taylor spoke of missouri; said he would never submit to such treatment again. mayor [president smith] spoke again. if i do not stand with those who will stand by me in the hour of trouble and danger, without faltering, i give you leave to shoot me. [8] mayor read a letter in reply to one he wrote to henry clay. parley p. pratt stated that the history of the persecution was put into the hand of henry clay. {95} moved by joseph smith, that every man in the meeting who could wield a pen write an address to his mother country. carried. mayor read the memorial to congress. the state rights doctrines are what feed mobs. they are a dead carcass--a stink, and they shall ascend up as a stink offering in the nose of the almighty. they shall be oppressed as they have oppressed us, not by "mormons," but by others in power. they shall drink a drink offering, the bitterest dregs, not from the "mormons," but from a meaner source than themselves. god shall curse them. adjourned till next monday evening, early candle-light. at ten, a.m., rode out with mr. jackson. at home most all day. the "appeal to the green mountain boys" sent to press. severe frost, so that the ice is on the water in the house. w. l. d. ewing writes to major john bills- _letter: w. l. d. ewing, state auditor, illinois, to major john bills--legion affairs._ the foregoing opinions constitute my reason for refusing to issue the warrants in your favor. i am not satisfied myself entirely of the correctness of the opinions of the attorney-general. if you should be dissatisfied with the decision, i would advise you to raise the question before the supreme court, which will be in session on the 2nd monday of december. i am the more anxious that this should be done because i wish to be satisfied whether i was correct or not in issuing warrants to you in the spring. be pleased to advise me on the subject. respectfully, w. l. d. ewing, auditor. enclosing the opinion of the attorney-general, josiah lamborn, as follows:- _letter: j. lamborn, attorney general of illinois--legal opinion of above._ springfield, illinois, nov. 30, 1843. i have examined the claim of j. c. bennett as brigade-inspector of the nauvoo legion, and it is my opinion that the claim should be disallowed. {96} the legislature, in giving authority for the organization of a body of "independent military men" at nauvoo, intended, no doubt, that all expenses, &c., except "their proportion of public arms," should be defrayed by the city and its privileged legion. they occupy a novel position, disconnected from the military communities of the whole state, and in no way subject to the regular military officers, possessing an exemption even from subjection to the general military laws, with a law-making power invested in their own legion. it is not reasonable to suppose that the legislature would confer so many exclusive favors, and yet pay those who profit by this condition of things as much as is paid to regular militia officers. in the absence of any express provision by law to authorize the payment of the claim, i can see nothing from which an authority of the kind could be derived, and therefore advise accordingly. j. lamborn, attorney-general. and copy of letter from j. n. mcdougall to general w. l. d. ewing:- _letter: j. n. mcdougall to state auditor._ springfield, illinois, nov. 30, 1843. _general w. l. d. ewing, auditor, &.c._- i have examined the claim of john bills, brigade-major of the nauvoo legion, for services under the 53rd section of the militia law, and have arrived at the conclusion that the nauvoo legion are not to be considered as a part of the regular militia of this state, and that the general law has no further application to them than is expressly provided for in the law authorizing their organization. the law providing for the organization of the legion making no provision for the payment of its officers by the state, it is my opinion that the above claim ought not to be audited. the legion was organized by the city council, is subject to their control for the purpose of enforcing their ordinances. it is entirely independent of the general military law, may have a different organization, make laws for its own government, and seems evidently designed to sustain the municipal authorities of nauvoo. if there are expenses to be paid, the municipality of which they form a very important element, must meet them. i am, with great respect, your obedient servant, j. n. mcdougall. mr. ewing reported to major bills that the returns made {97} out [for mr. bills], and sent to the state department, were the best reports by any brigade-major in the state, and did him great credit: the refusal to pay him for his services is a mere pretext, as the nauvoo charter requires that the nauvoo legion shall perform the same amount of duty as is now or may hereafter be required of the regular militia of the state, and shall be at the disposal of the governor for the public defense and the execution of the laws of the state, and be entitled to their proportion of the state arms; and were it not for the prejudice against us on account of our religion, his claim would have been paid without a word of complaint. footnotes: 1. the omitted part of the letter is a paragraph in which are quoted a number of foreign phrases from egyptian, hebrew, greek, german, portuguese and other tongues; which are in no way germane to the subject discussed, but are a mere pedantic display, doubtless admitted, in this instance, in a spirit of humor by president smith, as an offset to bennett's assumption of so lofty an intellect--a mind of "so mathematical and philosophical a cast--that the divinity of moses," etc., made no "impression" on him. the display of foreign phrases was doubtless the work of w. w. phelps, who had some smattering knowledge of languages, which he was ever fond of displaying. unfortunately similar displays were injected into president smith's appeal to his native state--vermont; and his paper, "views of the powers and policy of the government of the united states." these injections were also doubtless the work of elder phelps, who was one of the prophet's clerks and amanuenses when the documents named above were prepared. because these displays of pedantry mar these documents, and are in no way germane to the subjects of which they treat, and are not really the work of president smith, they are omitted from the papers referred to as published in this history, the omission being indicated by ellipses signs. 2. not in the blasphemous sense attributed to him by some anti-mormon writers; namely, that god was subordinate to him--his right hand man (see riley's "founder of mormonism" ch. x); but in the sense of the passage near the close of his address to "the green mountain boys" (this chapter)--"and jesus christ, the son of god, is my great counselor"--reverently said. 3. the general government finally constructed a canal around the rapids at a cost of $4,582,000, completing the work in 1877. the canal is seven and a half miles in length and has in it three locks, overcoming the obstruction in river navigation which the des moines rapids in early days presented. it is called the des moines rapids canal. 4. this col. frierson resided at quincy, was a political representative of john c. calhoun, then an active aspirant for the presidency of the united states. see letter of joseph l. heywood, pp. 62, 63. 5. the reason col. john frierson interested himself in this matter was that hon. r. b. rhett a representative in the national congress from south carolina, and a political friend of john c. calhoun, had expressed a willingness to present to congress a memorial for a redress of grievances suffered by the saints in missouri; and of course all this in the interest of calhoun as candidate for president. see pp. 62-63; also _nauvoo neighbor_ for the 5th june, 1844. 6. this is an error. col. frierson has confounded two incidents--the "battle" at crooked river, and a movement in daviess county. general doniphan gave no orders in respect of the skirmish in which david patten lost his life, usually called the "battle of crooked river;" but he and also general park gave some orders to col. wight d col. hinkle in relation to movements of militia in daviess county against millport and gallatin. (see vol. iii, ch. xii.) 7. the omission here indicated is the paragraph of foreign phrases not germane to the matter as explained in the footnote at page 75. 8. relative to the spirit of this meeting in nauvoo on the 29th of november, 1843; and also of many of the articles published as editorials, and letters that were written about this time to public men, the reader should be reminded that these leading brethren of the church were speaking and writing under a great stress of feeling--under a sense of outraged justice. their minds had been refreshed and their feelings again wrought up by the detailed recital of the acts of injustice endured in missouri by the memorial to congress drawn up by colonel frierson; and under such circumstances it is scarcely to be expected that strong men will not give expression to the vehemence they feel. edmund burke once said in defense of the rashness expressed in both speech and action of some of the patriots of the american revolution, that "_it is not fair to judge the temper or the disposition of any man or set of men when they are composed and at rest from their conduct or there expressions in a state of disturbance and irritation."_ the justice of burke's assertion has never been questioned, and without any wresting whatsoever it may be applied to the prominent church leaders on the occasion of this meeting at nauvoo; and, moreover, they saw again forming those mobocratic tendencies in illinois from which they had suffered in missouri. {98} chapter v. the avery kidnapping--defensive preparations against missouri mobs--appeals to the general government for protection--nauvoo legion offered as united states troops. _friday, december 1, 1843.--_at home. in the evening, walking out and administering to the sick. at noon, dr. willard richards called on me to get a petition to congress for an appropriation to improve the rapids. [sidenote: progress of the work.] i continue to receive letters from elders in the different states, giving news of the progress of the work. clear and cold day. some ice floating in the river. _saturday 2.--_prayer-meeting from one to six p.m., in the assembly room over the store. orson hyde, parley p. pratt, wilford woodruff, george a. smith, and orson spencer received their endowments and further instructions in the priesthood. about thirty-five persons present. a conference was held at alexander in genesee county, new york. ten branches, containing 44 elders and 206 members, were represented. two high priests, one seventy, 21 elders and one deacon present. [sidenote: hyrum smith meets with an accident.] _sunday, 3.--_i arrived at the assembly room [1] about noon: found all present, except hyrum and his wife. he had slipped and turned his knee-joint backward, and sprained the large muscle of his leg, and i had been ministering unto him. emma had been unwell during the night. after the meeting was organized, william w. phelps {99} read my "appeal to the green mountain boys," which was dedicated by prayer after all had spoken upon it. we also prayed for nathan pratt, who was very sick, hyrum, and others. i afterwards instructed them in the things of the priesthood. _monday, 4.--_at six in the evening, i attended the adjourned meeting of citizens in the assembly room, which was crowded with a select congregation. many could not get admission. there were two missourians present. i made some observations at the opening of the meeting, requested them to be calm and cool, but let the spirit of '76 burn in their bosoms, and when occasion requires, say little, but act; and when the mob comes, mow a hole through them. my "appeal to the green mountain boys" was read by w. w. phelps. elder parley p. pratt read his "appeal to the state of new york." [sidenote: number of the prophet's vexatious lawsuits] my clerk, willard richards, read the memorial to congress, when the assembly unanimously voted their approbation of the memorial, when i spoke two-and-a-half hours, relating many circumstances which transpired in missouri, not mentioned in the memorial. i have already had thirty-eight vexatious lawsuits, and have paid missouri $150,000 for land. i borrowed $500 of judge young in washington, to pay the expenses of the party that accompanied me, and had to borrow of others. daniel avery and his son were kidnapped from the neighborhood of warsaw by a company of missourians, assisted by some anti-mormons of this county, and carried into missouri. [2] _tuesday, 5.--_six p.m., met the twelve, also phelps, clayton, and turley, in council, in the office, on important business. {100} advised the twelve to raise money to send to elder hyde, who is east, for him to get paper to print the doctrine and covenants, and get new type and metal for stereotyping the same. _wednesday, 6.--_at home and took the following affidavit:- _chapman's affidavit in the avery case._ state of illinois, city of nauvoo. ss. on the sixth day of december, in the year of our lord one thousand eight hundred and forty-three, came delmore chapman before me, joseph smith, mayor of said city; and after being duly sworn, deposeth and saith that on the nineteenth day of november, 1843, a man named richardson came to one of his neighbors living in bear creek precinct, in the county of hancock, named philander avery, and enticed him to the mississippi at warsaw, by false pretenses; and from thence by a company he was forced over the river and taken to monticello jail; and that on the second day of december, some of the same party and others came to the aforesaid bear creek and kidnapped daniel avery, the father of the aforesaid philander avery, and by force of arms hurried him across the said mississippi river into the state of missouri, to aforesaid jail at monticello, lewis county, where your said affiant verily believes they are both now incarcerated illegally and inhumanly in prison; and further report says that some of them are to come to nauvoo next, to kidnap nelson turner; and further your affiant saith not. delmore chapman. subscribed and sworn to before me, this sixth day of december, 1843. joseph smith, mayor. upon which i wrote to his excellency thomas ford:- letter--president joseph smith to governor ford. nauvoo, december 6, 1843. sir:--the enclosed affidavit is forwarded to your excellency for instructions to know what shall be done in the premises. i shall act according to the best of my judgment, constitutionally, till i receive your instructions, and in the meantime shall forward, as soon as they can be had, all the facts relative to the case as a suitable person will go {101} immediately to the place and get the necessary affidavits. send your instructions by the bearer. respectfully, i have the honor to be, your obedient servant, joseph smith, lieutenant-general of n. l. p. s. shall any portion of the legion be called out? n. b. an express has just reached me that governor reynolds will make another demand for me. i rely on the honor of illinois, for no writ can legally issue against me. i have suffered from their insatiable thirst for my blood long enough, and want the peace of my family to remain undisturbed. _wednesday, 6_.--esquire goodwin and others, not members of the church, petitioned the governor not to help missouri to persecute the saints. _thursday, 7.--_at eleven a.m. a meeting of the citizens of nauvoo was held. the minutes of which i extract from the _neighbor_ as follows:- public meeting at nauvoo. at a meeting of the citizens of nauvoo, held near the temple, on the 7th day of december, 1843, alpheus cutler was called to the chair, and willard richards appointed secretary; whereupon, after the object of the meeting was stated, a committee of three--namely, w. w. phelps, reynolds cahoon, and hosea stout, were appointed to draft a preamble and resolutions expressive of the sentiments of the people of the city of nauvoo relative to the repeated unlawful demands by the state of missouri for the body of general joseph smith, as well as the common, cruel practice of kidnapping citizens of illinois, and forcing them across the mississippi river, and then incarcerating them in the dungeons or prisons of missouri. and after a few minutes' absence they returned with the following:- resolutions. whereas, the state of missouri, with the governor at the head, continues to make demands upon the executive of illinois for the body of general joseph smith, as we verily believe, to keep up a system of persecution against the church of latter-day saints, for the purpose of justifying the said state of missouri in her diabolical, unheard of, cruel and unconstitutional warfare against said church of latter-day saints, and which she has practiced during the last twelve years, whereby {102} many have been murdered, mobbed and ravished, and the whole community expelled from the state: and also to heave dust in the eyes of the nation and the world, while she, as a state, with the government to back her, continues to slip over the river to steal the property of the latter-day saints, and kidnap the members of said church to glut her vengeance, malice, revenge, and avarice, and to make slaves of the said captives or murder them: therefore, resolved unanimously: as we do know that joseph smith is not guilty of any charge made against him by the said state of missouri, but is a good, industrious, well-meaning, and worthy citizen of illinois, and an officer that does faithfully and impartially administer the laws of the state, that we as citizens of illinois, crave the protection of the constitution and laws of the country as an _aegis_ to shield him, the said general joseph smith, from such cruel persecutions, beseeching the governor of illinois not to issue any more writs against the said general joseph smith, or other latter-day saints (unless they are guilty), but to let the latter-day saints "breathe awhile like other men," and enjoy the liberty guaranteed to every honest citizen by the magna charta of our common country. resolved, that as citizens of the state of illinois, we solicit the attention of the governor and officers generally of the state to take some lawful means and measures to regain the citizens that have been kidnapped by the missourians, and to prevent the said missourians and government from committing further violence upon the citizens of illinois. resolved, as the sense of this meeting, that, according to the true meaning of the law, those citizens of any section of country who do not rise up as virtuous freemen (when any portion of inhabitants congregate or combine to injure, slander, or deprive another portion of their rights,) and magnify the law, to clear themselves from such unhallowed attempts to subvert order and law, that they by their silence make themselves accessories of the crime of such unlawful assemblage or outrageous individuals. resolved, unanimously, that we solicit the governor by all honorable means to grant us peace, for we will have it. alpheus cutler, chairman. willard richards, secretary. in the afternoon, lucien woodworth started with the papers to the governor, and the petition from goodwin and others, and delmore chapman's affidavit. [sidenote: provision for german meetings.] {103} the german brethren met at the assembly room at six p.m., and choose bishop daniel garn as their presiding elder, and organized to have preaching in their native language. directed copies of my appeal to the various authorities of vermont and the united states. [sidenote: precautionary steps against missouri invasion] _friday, 8.--_at eleven a.m. i went to my office and gave instructions to my clerk for the drawing of a draft of a dam on the mississippi river, an directed that the city council be called at four this afternoon to make preparations for any invasion from missouri. willard richards and philip b. lewis made an affidavit, which i insert:- _richards' and lewis' affidavit_. state of illinois, city of nauvoo. ss. on the 8th day of december, 1843, came willard richards and philip b. lewis before me, joseph smith, mayor of said city, and after being duly sworn, depose and say that they have been informed that two men have been kidnapped recently by the missourians, in connection with some of the lawless inhabitants of the county of hancock, and that rumors are now afloat that it is the intention of said lawless persons, in connection with the aforesaid missourians, to kidnap some of the citizens of this city; and further your affiants would state that they are of opinion, to prevent difficulties of such a vexatious nature, that something should be done to secure the peace of this city from being disturbed. and further your affiants say not. willard richards, philip b. lewis. subscribed and sworn to before me, this 8th day of december, 1843. w. w. phelps, clerk. whereupon i issued the following notification;- _an order to the city marshal_. state of illinois, city of nauvoo. ss. _to the marshal of said city, greeting_:- whereas complaint has been made to me upon oath, that some persons have been kidnapped by the missourians, in connection with {104} some of the lawless inhabitants of hancock county, and that threats have been made that some of the citizens of nauvoo will be kidnapped or arrested, and forcibly carried away from said city without being allowed the benefit of the writ of _habeas corpus_, according to the ordinance in such case made and provided, you will therefore take the necessary measures to have the rights of the citizens of this city held sacred, and the ordinances of said city duly carried into full force and effect. to which end, should you judge that the peace and safety of the city require it, you are further notified to call for a suitable portion of the nauvoo legion to be in complete readiness to compel obedience to the ordinances of the said city. given under my hand and seal this 8th day of december, 1843. joseph smith, mayor, w. w. phelps, clerk, m. c. in consequence thereof, i received from the city marshal;- _the city marshal's reply_. city of nauvoo, december 8, 1843. sir:--your order to have the ordinances of this city fully carried into effect will be duly attended to; but in order to so do, it will be necessary for you as mayor of the city, to issue orders to major general wilson law for a suitable portion of the nauvoo legion to be in readiness to _compel obedience_ to said ordinances, if necessary. respectfully, &c., henry g. sherwood, city marshal. _to joseph smith, mayor_. and i issued:- _mayor's order to the commander of the nauvoo legion_. "headquarters nauvoo legion, city of nauvoo, dec. 8, 1843. the marshal of this city having made a demand of me for a suitable portion of the nauvoo legion to protect the rights of the citizens and carry the ordinances of said city into full effect, you are hereby directed and required to hold in readiness such portions of the said nauvoo legion, which you have the honor to command, as may be necessary to compel obedience to the ordinances of said city and secure the peace of the citizens, and call them out, if occasion require, without further notice. with due regard, i have the honor to be your obedient servant, joseph smith, lieutenant-general. n. l. _major-general wilson law,_ commanding nauvoo legion. {105} four p.m., attended city council, which passed "an extra ordinance for the extra case of joseph smith and others." _special ordinance in the prophet's case, vs. missouri_. whereas, joseph smith has been three times arrested and three times acquitted upon writs founded upon supposed crimes or charges preferred by the state of missouri, which acquittals were made from investigations upon writs of _habeas corpus_--namely one in the united states court for the district of illinois, one in the circuit court of the state of illinois, and one in the municipal court of nauvoo: and whereas, a _nolle prosequi_ has once been entered in the courts of missouri upon all the cases of missouri against joseph smith and others: and whereas, there appears to be a determined resolution by the state of missouri to continue these unjust, illegal, and murderous demands for the body of general joseph smith: and whereas, it has become intolerable to be thus continually harassed and robbed of our money to defray the expenses of these prosecutions: and whereas, according to the constitution of illinois, "all men are born equally free and independent, and have certain inherent and indefeasible rights, among which are those of enjoying and defending life and liberty, and of acquiring, possessing, and protecting property and reputation, and pursuing their own happiness:" and whereas, it is our bounden duty, by all common means, if possible, to put a stop to such vexatious lawsuits and save expense: therefore- section 1. be it ordained by the city council of the city of nauvoo, according to the intent and meaning of the charter for the "benefit and convenience" of nauvoo, that hereafter, if any person or persons shall come with process, demand, or requisition, founded upon the aforesaid missouri difficulties, to arrest said joseph smith, he or they so offending shall be subject to be arrested by any officer of the city, with or without process, and tried by the municipal court, upon testimony, and, if found guilty, sentenced to imprisonment in the city prison for life; which convict or convicts can only be pardoned by the governor, with the consent of the mayor of said city. section 2. and be it further ordained that the preceding section shall apply to the case of every and all persons that may be arrested, demanded, or required upon any charge founded in the aforesaid missouri difficulties. section 3. and be it further ordained that the jury that makes the presentment, in any case above specified, shall not, nor either of them, {106} act as jurors on the final trial; but the trial shall be conducted according to the fifth and sixth articles of the amendment to the constitution of the united states. passed december 8, 1843. joseph smith, mayor. willard richards, recorder. [3] the city council also passed "an ordinance to erect a dam in the mississippi river, and for other purposes." _ordinance providing for the erection of a dam in the mississippi_. section 1. be it ordained by the city council of the city of nauvoo, that joseph smith and his successors for the term of perpetual succession are hereby authorized and empowered to erect a dam, of suitable height to propel mills and machinery, from any point within the limits of said city and below the nauvoo house, and in a proper direction to reach the island this side of montrose; but not to interfere with the main channel of the mississippi river. section 2. and be it further ordained that the said joseph smith and his successors are further authorized to erect north of the aforesaid island, a dam, pier, or breakwater to intersect the sandbar above. section 3. be it further ordained that said joseph smith and his successors are also authorized and have full liberty to use the said dam and water for the purpose of propelling mills and machinery, and shall be governed in their rates of toll and rules of manufactory by ordinance of said city. section 4. and be it further ordained that the said joseph smith and his successors are further authorized and empowered to use the space within the limits of the said dam as a harbor or basin for steamboats and other water craft; and for which purpose they may construct docks, wharfs, and landings, and receive such fees for wharfage as may be regulated by ordinance of said city. section 5. and be it further ordained that said joseph smith and his successors are further authorized to build an embankment on the east side of the aforesaid island, to connect the said dam with the pier on the north, and to use the top of said dam for a public road or highway, receiving for compensation from those who cross upon it such rates as may be allowed by ordinance of said city. passed december 8, 1843. joseph smith, mayor. willard richards, recorder. [sidenote: petition for nauvoo to be placed under the general government] {107} i suggested to the council the idea of petitioning congress to receive the city of nauvoo under the protection of the united states government, to acknowledge the nauvoo legion as u. s. troops, and to assist in fortifications and other purposes, and that a messenger be sent to congress for this purpose at the expense of the city. messrs. john taylor, orson spencer, and orson pratt were appointed a committee to draft a memorial according to my suggestions. _saturday, 9_.--at home. prayer-meeting in the assembly room. i copy from the _neighbor_. public meeting at nauvoo making an appeal to the general government on sundry local affairs. at a very large meeting of the citizens of nauvoo, held at the corner of main and water streets, mr. heber c. kimball was elected chairman, and john m. bernhisel appointed secretary. mr. george a. smith having made a few observations, mr. john taylor read the preamble and resolutions of a meeting held at the temple, on the 7th instant; also an ordinance entitled "an extra ordinance for the extra case of joseph smith and others," recently passed by the city council of the city of nauvoo; likewise the fifth and sixth articles of the amendments of the constitution of the united states, and the opinion of the attorney-general of the state of illinois on the subject of the organization of the nauvoo legion, he being of the opinion that said legion was disconnected from the military communities of the whole state, and in no way subject to the regular military officers, possessing an exemption even from subjection to the general military laws, with a law-making power vested in their own legion. after some pertinent remarks by mr. taylor, general joseph smith briefly addressed the meeting. he dissented entirely from the opinion of the attorney-general, and observed that it was stated in the charter that the legion was a part of the militia of illinois, and that his commission declared that he (general smith) was the lieutenant-general of the nauvoo legion and of the militia of the state of illinois; and as such, it was not only his duty to enforce the city ordinance, but the laws of the state, when called on by the governor. he also stated that he had been informed that the chief magistrate of missouri had it in {108} contemplation to make another requisition on the governor of illinois for him (joseph smith). the meeting then adjourned _sine die_. h. c. kimball, chairman. j. m. bernhisel, secretary. received the following;- _letter of wilson law to joseph smith anent the legion_. nauvoo legion, nauvoo city, december 9, 1843. _lieutenant-general joseph smith_. in consequence of the orders i received from you "to hold in readiness a sufficient portion of the legion, &c.,--to make said forces efficient," it will be necessary to supply them with munitions of war, which of course must be done at the expense of the city. you will therefore please to give orders to the commandants of cohorts on their application to you on the city treasury for whatever amount you may think proper on the present occasion. most respectfully your obedient servant, wilson law, major-general, n. l. _sunday, 10.--_rainy day. i stayed at home. a prayer-meeting held this evening in the assembly room. i was not present. brigham young presided. several sick persons were prayed for. [sidenote: avery case--a reminiscence of missouri days.] by letter from j. white, deputy sheriff of clark county, missouri, i learn that mr. daniel avery is in marion county prison, without trial. the sheriff requests several men to go there as witnesses. it is evidently a trap to get some more of our people into their power. when i was in prison in missouri, my witnesses were arrested before they got into court to testify, except one, who was kicked out of the court by an officer, lieutenant cook, who damned him, and ordered some of his company to shoot him. after which, the state's attorney, birch, turned to me tauntingly, saying, "why the hell don't you bring on your witnesses?" and judge king laughed at my discomfiture. the saints have had enough of missouri mob justice. {109} _monday, 11._ the following affidavit will show that some of the citizens of illinois are so far fallen and so much governed by mobocratic influence as to assist the missouri wretches in their hellish designs:- _affidavit of sission chase--the avery case_. state of illinois, hancock county. ss. on the 11th day of december, 1843, came sission a. chase before me aaron johnson, a justice of the peace of said county; and, after being duly sworn, deposeth and saith that the crime of kidnapping has been committed in hancock county; and on the 2nd day of this present december, 1843, at the house of schrench freeman, about four miles and a half south of warsaw, in said county, your said affiant heard a man by the name of john elliot say that he was going a shooting turkeys. when asked what he was going to shoot them with, he showed a brace of pistols and a large hickory cane. your affiant observed that he thought he could not kill turkeys with such weapons; and the said elliot said that there was a certain cock he meant to take before night, and they would do for that. he, the said elliot, went off, and your affiant did not see him till sunday evening the 3rd, when your affiant asked the said elliot if he had caught his turkey; and he replied, yes, the one he was after--a mormon elder. your affiant then asked him who he was; and he said, daniel avery. your affiant then asked the said elliot what had been done with said avery; and he said we put him on to a horse, tied his legs, and guarded him to the river, from whence, about ten o'clock at night, we took him into clark county, missouri, for stealing a horse four years ago, where they would try him; and if found guilty, they would then take him into another county, where there was a jail, as there was none in clark county. on the 4th day of december, i asked him if they had writs or authority to take mr. avery. he replied, we all had writs. on the 5th, said elliot said he expected to get into difficulty on account of this scrape; but if any mormon makes any business with me, i will shoot him. and further your affiant says not. sission a. chase. subscribed and sworn to this 11th day of december, 1843, before me aaron johnson, j. p. which i sent to the governor, with this letter:- _letter--joseph smith to governor ford_. nauvoo, december 11, 1843. sir:--i herewith forward your excellency another affidavit on the subject of the late kidnapping, and shall continue [to do] the same as they {110} come to hand, expecting your cordial co-operation in the premises that the laws may be magnified and made honorable, and our lives held precious, our friends saved from jeopardy, and the captives freed. respectfully, i have the honor to be your obedient servant, joseph smith. [sidenote: nauvoo's police force enlarged.] meetings were held and resolutions passed in all the wards of the city, requesting the city council to raise a company of forty men to act as police. last night, two ruffians, whose names are unknown, went to the house of brother richard badham--a farmer living on the prairie, robbed the house of $4.50, threatened his life, stabbed him in the abdomen, when part of his caul gushed out. dr. john m. bernhisel dressed his wounds today, and he thinks there is a prospect of his recovering. _tuesday, 12.--_in office at nine a.m., and wrote a letter to my uncle:- _letter--joseph smith to john smith--the latter appointed a patriarch_. _president john smith:--_the petition of a special conference at macedonia of last november for your appointment as patriarch in the church has been received, duly considered, and is granted. you have my best wishes in your behalf, as well as my prayers, that you may fill so honorable and exalted a station with the dignity, sobriety, and grace which has hitherto characterized your conduct and communion with men, as a man of god. respectfully yours, joseph smith. at ten, a.m., attended city council, which passed an ordinance exempting all church property from city tax. in accordance with the petitions from the several wards, the council passed the following:--"an ordinance for selecting forty policemen and for other purposes. _ordinance enlarging police force_. "section 1. be it ordained by the city council of the city of nauvoo that the mayor of said city be, and is hereby authorized to select and have in readiness for every emergency forty policemen, to be at his {111} disposal in maintaining the peace and dignity of the citizens, and enforcing the ordinances of the said city, for ferreting out thieves and bringing them to justice, and to act as daily and nightly watchmen, and be under the pay of said city." passed december 12, 1843. joseph smith, mayor. w. richards, recorder. the council also passed "an ordinance for the health and convenience of travelers and other persons." _ordinance on the personal sale of liquors_. section 1. be it ordained by the city council of nauvoo, that the mayor of the city be and is hereby authorized to sell or give spirits of any quantity as he in his wisdom shall judge to be for the health and comfort, or convenience of such travelers or other persons as shall visit his house from time to time. passed december 12, 1843. joseph smith, mayor. willard richards, recorder. _wednesday, 13.--_at home. i insert an editorial from the _neighbor_:- public meeting at nauvoo--the aggressions of missouri. it will be seen in another column that a public meeting was held in this place for the purpose of providing some remedy for the repeated aggressions of the state of missouri; since which time an ordinance has been passed by the city council to carry into effect that object, and to prevent the citizens of this place from being any longer imposed upon by the continued illegal proceedings of the state and citizens of missouri. we think that it is high time that something should be done to screen ourselves from the continued aggressions of the meddling, troublesome, bloodthirsty herd; and we know of no means that will be more efficient and lawful than the one adopted. we have done good for evil long enough, in all conscience. we think that we have fulfilled the scriptures every whit. they have smitten us on the one cheek, and we have turned the other, and they have smitten that also. we have also fulfilled the law, and more than fulfilled it. and for sake of peace, when we knew that we had violated no law, nor in anywise subjected ourselves to persecutions, we have endured the wrong patiently, without offering violence or in anywise injuring the heartless wretches who could be trusted with such a dishonorable document. {112} those vagabonds have been suffered to prowl at large, and boast of their inglorious deeds in our midst; and no man has injured them, or said, why do you so? the time, however, is now gone by for this mode of proceeding, and those vagabonds must keep within their own borders and let peaceable citizens alone, or receive the due merit of their crimes. we think that this ordinance passed by the city council is wise, judicious, and well-timed, and is well calculated to protect peaceable citizens in their rights, and to prevent those lawless vagabonds from interfering with the rights of peaceable citizens. to those unacquainted with our relationship to missouri, and the accumulated wrongs and repeated aggressions that we have received from the hands of that state, our language may appear harsh and ill timed; but those who are in possession of those facts know better. their merciless, unrelenting, inhuman prosecutions and persecutions, from the time of our first settlement in that state until the present, have been wholly and entirely unprovoked and without the shadow of law. joseph smith has been suffered to be taken time and again by them; we say suffered, because he could not be legally and constitutionally taken, joseph smith never committed the crimes of which he is charged. he is an innocent man. but allowing their false, diabolical accusations to be true, what then? does it follow that he is continually to be followed for the same offense? verily no. the constitution of the united states expressly says--"nor shall any person be subject for the same offense to be _twice_ put in jeopardy of life or limb." and yet we find that the state of missouri has put joseph smith in jeopardy no less than four or five times. he was tried once by a military tribunal in missouri, and sentenced to be shot. he was afterwards tried by a pretended civil (mobocratic) court; and since then he has been several times apprehended, tried, and acquitted for the same offense, in this state, by missouri requisitions. is he still illegally and unconstitutionally to be held in abeyance by these miscreants? or shall we as freeborn american citizens, assert our rights, put the law in force upon those lawless, prowling vagabonds and say that he shall be free? shall we suffer our pockets to be picked through the influence of these scoundrels eternally, by defending ourselves against vexatious lawsuits? or shall we take a more summary way, and by a legal course punish the aggressors, proclaim our freedom, and shield ourselves under the broad folds of the constitution? the latter is the course for us to pursue. the ordinance passed by the city council will secure this object; {113} and we are glad to find that the opinion of j. lamborn, attorney general, and j. n. mcdougall, correspond so much with our own--"that the nauvoo legion is an independent military organization, and is by law expressly required to sustain the municipal laws of nauvoo. what are we to say about these kidnappers who infest our borders and carry away our citizens--those infernals in human shape? the whole european world has been engaged in a warfare against those who traffic in human blood. negotiations have been made, treaties entered into, and fleets have been sent out, through the combined efforts of the nations, to put a stop to this inhuman traffic. but what would those nations think, if they were told the fact that in america--republican america, the boasted cradle of liberty and land of freedom,--that those dealers in human flesh and blood, negro dealers and drivers, are allowed with impunity to steal white men, and those sons of liberty can obtain no redress. great god! has it come to this, that freeborn american citizens must be kidnapped by negro drivers? what are our authorities doing! why are not these wretches brought to justice? we have heard that one or two of the citizens of illinois have been engaged in assisting these wretches. we shall try to find out who they are and their whereabouts and make them known; and then, if they are not brought to condign punishment, we shall say that justice has fled from illinois." _thursday, 14.--_at home. philander avery arrived in nauvoo, having made his escape from his kidnappers in missouri. i received the following milk-and-water letter from governor ford:- _letter--governor ford to president smith_. springfield, december 12, 1843. _general joseph smith_. sir:--i have received your favor of the 6th instant, together with the proceedings of a public meeting of the citizens of nauvoo, on the subject of the late kidnapping, by the people of missouri and others, of two citizens of this state. you request to know if any portion of the legion shall be called out. my answer is, no. the militia cannot be called out, except in the cases specified by me in my letter to governor reynolds, dated in the month of august last, in which i took the ground that the militia can only be called out to repel an invasion, suppress an insurrection, or on some extreme emergency; and not to suppress, prevent, or punish individual crimes. i still am of the opinion that the ground assumed by {114} me on that occasion is the true one. the prevention and punishment of individual offenses has been confided by the constitution and laws of this state to the judicial power, and not to the executive. if a citizen of the state has been kidnapped, or if property has been stolen from this state, and carried to the state of missouri, those who have done either are guilty of an indictable offense. but the constitution and the laws have provided no means whereby either the person or property taken away can be returned, except by an appeal to the laws of missouri. the governor has no legal right to demand the return of either. the only power i would have would be simply this: if any of the guilty persons should be charged with larceny or kidnapping, by indictment or affidavit, duly certified, and with having fled to missouri, then i would have the power, and it would become my duty to make a demand upon the governor of missouri for the surrender of the fugitives, to be tried by the courts of this state. i am fully satisfied that in ordinary cases this is all the power i would possess. it would be simply a power to be exercised in aid of the judicial power. any other powers to be exercised by the governor would be to make him a dictator and a despot. it is true that an extraordinary case might arise, in which the inhabitants of one state might arise in warlike and hostile array against those of another; in which case a state of war would exist, and then only could i interfere. i would advise your citizens to be strictly peaceable towards the people of missouri. you ought to be aware that in every country individuals are liable to be visited with wrong, which the law is slow to redress, and _some of which are never redressed in this world._ this fact, however, has never been held to be a justification for violence, not warranted by law. if any of the people of nauvoo should invade missouri for the purpose of rescuing persons there in jail, the consequence would be that indictments would be presented against them, and demands made upon me for their arrest and surrender; which demands i would be compelled to obey, and thus they would be harassed by interminable demands and prosecutions; and very likely it would lead to a species of border warfare, which would be exceedingly annoying to a peaceable city, and, if you could be placed in the wrong, might lead to exceedingly unpleasant consequences with reference both to law and public opinion. you inform me that you are informed that governor reynolds is about to make a new demand for you; and you implore my protection from what you term this renewed persecution. in the month of august last, i was furnished by your friends with a very large amount of affidavits and evidence, said to be intended to show cause why no further writs should be issued against you. as they are very voluminous, {115} i have not yet read them, and probably never will, unless a new demand should be made; in which case they will receive a careful perusal; and you may rest assured that no steps will be taken by me but such as the constitution and laws may require. i am, very respectfully, &c., thomas ford. [sidenote: comment of the prophet on governor ford's attitude.] it appears from this letter, that governor ford has never taken pains to examine the evidences placed in his hands, "and probably never will," in relation to the missouri writs; and evidently as little pains to examine the constitution of the united states or even reflect upon the ordinary principles of human rights, to suppose that a state, after having, by a union of executive, judicial and military powers, exterminated 15,000 of its innocent inhabitants, who were not even charged with any crime, robbing them of all they possessed on earth, murdering scores of men, women and children, and expelling all the others from the state, among strangers, in mid-winter, destitute of everything upon the face of the earth that could possibly have a tendency to make life desirable, should be constitutionally entitled to demand back from banishment persons who have thus suffered its absolute decrees of exile, to satiate a yet unsatiated thirst for human blood and torture. o reason, where art thou fled! o humanity, where hast thou hidden thyself? patriots of '76, has your blood been spilt in vain, that in 1843 the executive of a great republican state can coolly say, "i have not yet read them, and probably never will?" is liberty only a name? is protection of person and property fled from free america? _let those answer who can_. [sidenote: a sudden illness of the prophet.] _friday, 15.--_i awoke this morning in good health, but was soon suddenly seized with a great dryness of the mouth and throat, sickness of the stomach, and vomited freely. my wife waited on me, assisted by my scribe, dr. willard richards, and his brother levi, who administered to me herbs and mild {116} drinks. i was never prostrated so low, in so short a time, before; but by evening was considerably revived. very warm for the season. _saturday, 16.--_this morning i felt considerably better; arose at 10, and sat all day in the city council, which was held in my house for my accommodation. [sidenote: comment on appeal to the general government for protection.] the mayor, aldermen, and councilors signed officially the memorial to congress for redress of losses and grievances in missouri. while discussing the petition to congress, i prophesied, by virtue of the holy priesthood vested in me, and in the name of the lord jesus christ, that, if congress will not hear our petition and grant us protection, they shall be broken up as a government. [4] * * * i informed the council that it was my wish they should ask the privilege of calling on government for the united states troops to protect us in our privileges, which is not unconstitutional, but lies in the breast of congress. heber c. kimball was duly elected city auctioneer, in place of charles warner, removed. the council passed "an ordinance regulating merchants and grocers;" also "an ordinance concerning the landing of steamers;" and jonathan dunham was appointed wharf-master for one year. {117} heber c. kimball and george a. smith were appointed a committee to wait on mr. davidson hibbard, and solicit from him a block of land, whereon to erect a city prison. after council, conversed with some of the twelve, brother turley and others, till 8 p.m. prayer meeting in the evening. warm, foggy, and muddy day. _sunday, 17.--_at home till 4 p.m.; attended prayer meeting at the assembly room. samuel harrison smith admitted. returned home at 7. river clear of ice as far up as the stone tavern. mr. king follet, one of the constables of hancock county, started with ten men this afternoon to arrest john elliott for kidnapping daniel avery, upon a warrant granted by aaron johnson, esq., j. p. _monday, 18.--_after dinner, constable follet returned with john elliott, a schoolmaster, when an examination was had before esq. johnson, in the assembly room. elliott was found guilty of kidnapping avery, and bound over in the sum of $3,000 to the circuit court of carthage for trial. i endeavored to have the court reduce those bonds, as mr. elliott was comparatively a stranger in nauvoo; but did not succeed. during the investigation, testimony appeared to show that elliott had threatened my life; and for this i made affidavit and brought him to trial before robert d. foster, j. p., immediately after he had been bound over by esq. johnson. i extract from the proceedings, in part, from the _neighbor_:- the trial of john elliott. the prisoner was brought forward, and the court said it was his privilege to plead for a change of venue, by paying the costs; but as the costs were not forthcoming, the court proceeded. mr. styles then read the "act to regulate the apprehension of offenders and for other purposes," p 219, r. s. the act sets forth that the use of threatening language is sufficient to criminate individuals. this we are prepared to prove. {118} sisson chase sworn. the testimony was similar to that before delivered, [in chase affidavit see p. 109] with the following additional items:- i did ask him if he had authority. in the morning he said that he would not care about shooting some of the mormons. in conversation with him, he carried the idea that a conspiracy was formed against joseph smith and others, and that some of them would be shot. these conversations were had at different times. he thought mr. smith was a bad character. he thought they ought to be taken. question: who? joseph smith and some others. i told him he had been taken, but had been acquitted. he did not thank the governor for that. he carried the idea that there was a conspiracy against his life, and said we have a plan in operation that will pop him over. mr. elliott sworn. by the court: is your residence, mr. elliott, in this county? yes. messrs. marr and styles, attorneys, resident in nauvoo, made some thrilling remarks pertaining to the outrageous proceedings of missouri. the diabolical conduct of those wretches who could be engaged in destroying and kidnapping their fellowmen was portrayed in glowing colors. judge phelps and general smith then followed on the same subject: their language was thrillingly eloquent and powerful. if ever inhumanity and deeds of blood were depicted in their true colors, it was on that occasion: their thoughts flashed as fire, and they spake in "words that burned." we never saw the character of general smith so clearly developed; for while he abhorred and depicted the fiendish crime that the culprit stood charged with in its true colors, he pitied the poor wretch that then stood before him, and with feelings of commiseration, benevolence, and philanthropy, withdrew his charge--wished, if it was within the power of the court, that the culprit might be forgiven,--promised to pay all the charges, and invited him and those of his friends who came along with him, to come to his house, and they should be taken care of. it would be superfluous for us to attempt to give even a faint outline of the remarks made by the above-named gentlemen. we hope to have at least a synopsis of their speeches for publication, which we are sure would be highly interesting to our readers. upon the whole, although a painful, yet it was an interesting occasion and will long be remembered; and unless mr. elliott's heart and those of his friends were made of adamant, it must have made an indelible impression on their minds, and almost made them hate themselves. i received from aaron johnson, esq., the following demand:- {119} _legion aid applied for_. city of nauvoo, december 18, 1843. sir:--i have been informed that a writ issued by me for the body of levi williams, for kidnapping daniel avery, will be resisted by an armed force: therefore, according to the provision of the charter, i wish you to order me a detachment of the nauvoo legion--say 100 men, to enforce the law of the state, and bring the said williams to justice. aaron johnson, j. p. which demand i complied with by writing to major-general wilson law. _detachment of the legion ordered into service_. city of nauvoo, dec. 18, 1843. sir:--you will detach 100 men, under the direction of aaron johnson, a justice of the peace, for the purpose of assisting the constable in executing the law of the state in taking levi williams, who is charged with kidnapping daniel avery. yours, joseph smith, lieut-gen., n. l. to major-gen. wilson law, commanding nauvoo legion. gen. wilson detached colonel stephen markham with 100 men for that purpose. [sidenote: rumors of mob risings.] about 10 p.m., two young men arrived as express, stating that a mob was collecting at warsaw, also at colonel levi williams' house; and messengers had gone to the mob in missouri to reinforce their number there. dr. richards made the following affidavit:- _affidavit of willard richards that nauvoo was in danger_. state of illinois, city of nauvoo, december 18, 1843. personally appeared willard richards before me, joseph smith, mayor of said city, and upon his oath deposeth and saith that from information he has received, he verily believes that the peace of said city is in danger from a mobocratic assemblage at warsaw, and a force collected under the command of colonel levi williams in the lower part of the county, and runners having been sent to missouri to excite the missourians to join the mobbers in this county, for the purpose of making {120} a descent on said city, or disturbing its peaceable inhabitants; and further your deponent saith not. willard richards. subscribed and sworn to before me this 18th december, 1843. w. w. phelps, clerk of the mayor's court. whereupon i wrote to major-general wilson law:- _legion ordered into service_. city of nauvoo, dec. 18, 1843. sir:--i am credibly informed that a warlike force is collecting at or near warsaw, for the purpose of some violent move towards this city or some of the inhabitants thereof. you will therefore order out such a portion of the nauvoo legion as may be necessary to repel any such mobocratic or hostile design of the same unlawful force, and also as may be sufficient to secure the peace of the citizens, according to law. yours, joseph smith, lieut-gen. n. l. major-gen. wilson law, commanding nauvoo legion. i returned home to rest about one o'clock in the morning of the 19th. [sidenote: moves and counter moves of forces.] _tuesday, 19.--_at home. about 9 a.m., a part of the company who went with hosea stout returned, and stated that they went within two miles of colonel williams', when they were informed that a body of men, armed with rifles, &c., were collected at his house, and he judged it prudent to return for weapons and help; also that brother chester loveland told them that he had seen thirty armed men following constable king follett some miles on his way, when he had elliott in custody. esq. johnson immediately wrote to loveland to have him come to nauvoo and make affidavit of the warlike movements of the mob, that he might send to the governor. i directed my clerks to make copies of the affidavits respecting the kidnapping of the averys to send to governor ford, that he might be left without excuse, although he may probably not read them. {121} elder william martindale writes from washington, wayne county, iowa:- strange celestial phenomenon--1860. a singular phenomenon was seen in this neighborhood. jesse fox, william and lorenzo fox, david bale, james wilson, and william cole, with some others, retired to the house of solomon mendenhall, at which place they stayed a short time. while there they discovered a ball rising from the east in an oblique line; and as it ascended it moved towards the west with great rapidity until it was high in the heavens, leaving a streak of light behind it, which to the natural eye, had the appearance of being thirty or forty feet in length. this light remained stationary for about one minute. both ends then coming round, formed a figure 8, which figure also retained its position for the same space of time. it then was transformed into a figure 6, which also remained for about a minute. it then was formed into a cipher or 0, which remained for about three minutes. the figures put together made 1860 in large figures in the heavens. the phenomenon was indeed singular, and has been a matter of great speculation with us. [sidenote: legion parade] at one p.m. i was present when the legion paraded near the temple, were inspected by the officers, and instructed to prepare themselves with arms and ammunition and to hold themselves in readiness, for a moment's notice. brother henry boley was shot severely under the arm by the accidental discharge of his gun. amos s. chase made the following affidavit:- _affidavit of amos chase_. state of illinois, city of nauvoo. ss. on the 19th day of december, 1843, came amos s. chase before me joseph smith, mayor of said city; and after being duly sworn, deposeth and saith that on the 18th day of december, 1843, he was about four miles below warsaw, in hancock county, shortly after the constable arrested john elliott for being concerned in kidnapping daniel avery, not long since, and saw the men of the neighborhood gathering with arms to retake the said john elliott; and when asked what they would do, if the governor did not sanction such an unlawful course, several of them replied, "damn the governor! if he opens his head, we will punch a hole through him! he dare not open his head! we will serve him the same sauce we will the mormons." the said {122} mob then went to warsaw, where your affiant saw them with their arms; and further your affiant saith not. amos s. chase, subscribed and sworn to before me this 19th day of december, 1843. w. w. phelps, clerk, m. c. _wednesday, 20.--_at home, in good health and spirits, counseling and attending to business in general. the clerk of the municipal court took the following affidavits:- affidavits of philander avery--missouri kidnapping. state of illinois, city of nauvoo. ss. on the 20th day of december, 1843, personally appeared before me, willard richards, clerk of the municipal court of said city philander avery, of bear creek precinct, in said county, and after being duly sworn, deposeth and saith that on the 19th day of november, 1843, at his house, in the precinct aforesaid, ebenezer richardson, of lee county, territory of iowa, by false pretenses, persuaded your affiant to accompany said richardson to the mississippi river at warsaw, where your affiant was seized by one joseph c. mccoy, of clark county, missouri, in connection with the said richardson, and about one dozen of other individuals, whose names are unknown to your affiant, and by them forced across said mississippi river, where they bound your affiant; and mark childs swore that your affiant had stolen said mccoy's horse and colt, and that his father daniel avery had secreted said horse and colt, and said richardson threatened your affiant with death or seven years' imprisonment, in order to persuade him to make false statements, and testify that his father, daniel avery, had stolen said mccoy's horse and colt, which statements your affiant made, and swore to the same, while in duress, with a bowie-knife presented to intimidate. and your affiant further saith that the testimony he gave concerning his father's guilt, was extorted from him through fear, while in duress, and said testimony was absolutely false, and your affiant fully believed that his father is innocent of the crime of stealing said mccoy's horse and colt; and further your deponent saith not. philander avery. [sidenote: [l. s.]] subscribed and sworn to before me; in testimony whereof i have set my hand and affixed the seal of said court at nauvoo aforesaid, this 20th day of december, a. d. 1843. willard richards, clerk of the municipal court of the city of nauvoo, {123} _affidavit of the hamiltons_. state of illinois, county of hancock, ss. on the 20th day of december, 1843, personally appeared before me aaron johnson, a justice of the peace in and for said county, andrew h. hamilton, and james b. hamilton, of bear creek precinct, in said county, and, after being duly sworn, depose and say that on the evening of the 2nd day of december, 1843, at vernon doty's mill, in said precinct, colonel levi williams, of said hancock county, as principal, and his son, john williams, with william middleton, of the county of clark and state of missouri, captain mccoy, of the said county of clark and state of missouri, john fox of green plains precinct, and about a dozen other men, armed with pistols, dirks and bowie knives came forcibly upon daniel avery at said doty's mill, and seized and bound him. the said avery told them to stand off. they said they had a writ. he observed, he would not resist legal authority. they said they would take said avery to warsaw, and there to try him. the said avery replied, "i understand you: you will take me to warsaw, and there pass me over the river to missouri." some of said gang then shouted, "lay hold of him; g--d d--n him, lay hold of him: there's no use of parleying;" at which colonel levi williams, with a large bowie-knife in his hand, and others, then forced the said daniel avery to submit, telling him (without a writ,) that his life would be taken if he did not submit. they then tied him with silk handkerchiefs. colonel levi williams and another person then led the said daniel avery away; and as they passed your affiants within the distance of about four rods, the said daniel avery cried out to one of your said affiants, "tell my friends where i am gone." colonel williams told said avery to hold his peace, for it was of no use. william middleton then got a horse; and after tying him upon said horse, as sworn to before by another witness, they then conveyed him to missouri without an by another witness, they then conveyed him to missouri without a writ or trial, as your affiants verily believe; and further they say not. andrew m. hamilton. james b. hamilton. subscribed and sworn to this 20th day of december, 1843, before me. aaron johnson, j.p. footnotes: 1. this was the upper room of president smith's brick store. 2. this occurred on the 2nd of december. see avery's affidavit, chapter vi, this volume. 3. the ordinance was about a month later repealed at the suggestion of president smith. 4. this prediction doubtless has reference to the party in power; to the "government" considered as the administration; not to the "government" considered as the country; but the administration party, the democratic party, which had controlled the destiny of the country for forty years. it is matter of history that few years later the party then in power lost control of the national government, followed by the terrible conflict of the civil war. the party against which the above prediction was made so far lost its influence that it did not again return to power for a quarter of a century; and when it did return to power it was with such modified views as to many great questions of government, that it could scarcely be regarded as the same party except in name. lest it should be urged that the whig party was in control of the government in 1843, i call attention to the fact that while general harrison, a whig, was elected in 1840, he was president only one month, as he died on the 4th of april, 1841. his whole cabinet, excepting mr. webster, secretary of state, resigned, and the vice president became president. though elected by the whigs mr. tyler was a democrat "and the whig administration had but a month's actual existence." (see history of the united states, morris, pp. 311, 312). {124} chapter vi. memorial of city council to congress anent missouri affairs--rockwell's return to nauvoo--recital of his adventures--avery's acquittal by missouri's courts--nauvoo's police force increased--publications on mormonism, pro et con--1843. _thursday, december 21, 1843.--_about one o'clock in the morning i was alarmed by the firing of a gun, got up, and went down to the river bank to see the guard, and inquire the cause of it. to my surprise, they had not heard it, although i felt sure it was fired in montrose. the morning proved it to be correct, some rowdies in montrose had been firing in the night. at noon met with the city council which voted that councilor orson pratt present the memorial and ordinance to congress. passed "an ordinance to prevent unlawful search or seizure of person or property by foreign [i.e. outside] process in the city of nauvoo." heber c. kimball resigned his office as city auctioneer and charles warner was re-elected. john p. greene was duly elected city marshal, in the room of henry g. sherwood, who expects to leave soon. [sidenote: the prophet for a clean, orderly city.] i gave instructions to the marshal and policemen to see that all carrion is removed out of the city, and all houses kept in order,--to stop the boys when fighting in the streets, and prevent children from floating off on the ice, and correct anything out of order, like fathers; and i offered to build the city jail, if it was left to my dictation, which the council authorized me to do. {125} i insert the memorial from the city council to the congress of the united states for redress of grievances and protection from further persecution, which was signed by them:- memorial of the city council to congress. _"to the honorable senators and representatives of the united states of america in congress assembled_, we, the undersigned members of the city council of the city of nauvoo, citizens of hancock county, illinois, and exiles from the state of missouri, being in council assembled, unanimously and respectfully, for ourselves, and in behalf of many thousands of other exiles, memorialize the honorable senators and representatives of our nation upon the subject of the unparalleled persecutions and cruelties inflicted upon us and upon our constituents by the constituted authorities of the state of missouri, and likewise upon the subject of the present unfortunate circumstances in which we are placed in the land of our exile. as a history of the missouri outrages has been extensively published, both in this country and in europe, it is deemed unnecessary to particularize all of the wrongs and grievances inflicted upon us in this memorial. as there is an abundance of well-attested documents to which your honorable body can at any time refer, hence we only embody the following important items for your consideration. first:--your memorialists, as freeborn citizens of this great republic, relying with the utmost confidence upon the sacred "articles of the constitution," by which the several states are bound together, and considering ourselves entitled to all the privileges and immunities of free citizens in what state soever we desired to locate ourselves, commenced a settlement in the county of jackson, on the western frontiers of the state of missouri, in the summer of 1831. there we purchased lands from the government, erected several hundred houses, made extensive improvements, and shortly the wild and lonely prairies and stately forests were converted into well cultivated and fruitful fields. there we expected to spend our days in the enjoyment of all the rights and liberties bequeathed to us by the sufferings and blood of our noble ancestors. but alas! our expectations were vain. two years had scarcely elapsed before we were unlawfully and unconstitutionally assaulted by an organized mob, consisting of the highest officers in the county, both civil and military, who openly and boldly avowed their determination in a written circular to drive us from said county. as a specimen of their treasonable and cruel designs, your honorable {126} body are referred to said circular, of which the following is but a short extract,--namely: "we the undersigned citizens of jackson county, believing that an important crisis is at hand, as regards our civil society, in consequence of a pretended religious sect of people that have settled and are still settling in our county, styling themselves mormons, and intending as we do to rid our society, 'peaceably if we can, forcibly if we must;' and believing as we do that the arm of the civil law does not afford us a guarantee, or at least a sufficient one, against the evils which are now inflicted upon us, and seem to be increasing by the said religious sect, deem it expedient and of the highest importance to form ourselves into a company for the better and easier accomplishment of our purpose." this document was closed in the following words--"we therefore agree that, after timely warning, and receiving an adequate compensation for what little property they cannot take with them, they refuse to leave us in peace, as they found us, we agree to use such means as may be sufficient to remove them; and to that end we each pledge to each other our bodily powers, our lives, fortunes, and sacred honors." to this unconstitutional document were attached the names of nearly every officer in the county, together with the names of hundreds of others. it was by this band of murderers that your memorialists, in the year 1833, were plundered of their property and robbed of their peaceable homes. it was by them that their fields were laid waste, their houses burned, and their men, women, and children, to the number of about twelve hundred persons, banished as exiles from the county, while others were cruelly murdered by their hands. second: after our expulsion from jackson county, we settled in clay county, on the opposite side of the missouri river, where we purchased lands both from the old settlers and from the [u. s.] land office: but soon we were again violently threatened by mobs, and obliged to leave our homes, and seek out a new location. third: our next settlement was in caldwell county, where we purchased the most of the land in said county, beside a part of the lands in daviess and carroll counties. these counties were almost entirely in a wild and uncultivated state; but, by the persevering industry of our citizens, large and extensive farms were opened in every direction, well stocked with numerous flocks and herds. we also commenced settlements in several other counties of the state, and once more confidently hoped to enjoy the hard-earned fruits of our labor unmolested. but our hopes were soon blasted. the cruel and murderous spirit which first began to manifest itself in the constituted authorities and inhabitants of jackson county, and afterwards in clay and the surrounding {127} counties, receiving no check either from the civil or military power of the state, had in the meantime taken courage, and boldly and fearlessly spread its contaminating and treasonable influence into every department of the government of said state. lieutenant-governor boggs, a resident of jackson county, who acted a conspicuous part in our expulsion from said county, instead of being tried for treason and rebellion against the constitution, and suffering the just penalty of his crimes, was actually elected governor; and placed in the executive chair. thus the inhabitants of the state were greatly encouraged to renew with redoubled fury, their unlawful attacks upon our defenseless settlements. men, women, and children were driven away in every direction before their merciless persecutors, robbed of their possessions, their property, their provisions, and their all, cast forth upon the bleak, snowy prairies, houseless and unprotected. many sank down and expired under their accumulated sufferings, while others, after enduring hunger and the severities of the season, suffering all but death, arrived in caldwell county, to which place they were driven from all the surrounding counties, only to witness a still more heart-rending scene. in vain had we appealed to the constituted authorities of missouri for protection and redress of our former grievances. in vain we now stretched out our hands and appealed as the citizens of this great republic to the sympathies, to the justice, and magnanimity of those in power. in vain we implored again and again at the feet of governor boggs, our former persecutor, for aid and protection against the ravages and murders now inflicted upon our defenseless and unoffending citizens. the cry of american citizens, already twice driven and deprived of liberty, could not penetrate their adamantine hearts. the governor, instead of sending us aid, issued a proclamation for our extermination and banishment, ordered out the forces of the state, placed them under the command of general clark, who, to execute these exterminating orders, marched several thousand troops into our settlements in caldwell county, where, unrestrained by fear of law or justice, and urged on by the highest authority of the state, they laid waste our fields of corn, shot down our cattle and hogs for sport, burned our dwellings, inhumanly butchered some eighteen or twenty defenseless citizens, dragged from their hiding-places little children, and placing the muzzles of their guns to their heads, shot them [such acts being accompanied] with the most horrid oaths and imprecations. an aged hero and patriot of the revolution, who served under general washington, while in the act of pleading for quarter, was cruelly murdered and hewed in pieces with an old corn cutter; and in addition to all these savage acts of barbarity, they forcibly dragged virtuous and {128} inoffensive females from their dwellings, bound them upon benches used for public worship, where they in great numbers ravished them in the most brutal manner. some fifty or sixty of the citizens were thrust into prisons and dungeons, where, bound in chains, they were fed on human flesh, while their families and some fifteen thousand others were at the point of the bayonet, forcibly expelled from the state. in the meantime, to pay the expenses of these horrid outrages, they confiscated our property, and robbed us of all our possessions. before our final expulsion, with a faint and lingering hope we petitioned the state legislature then in session, unwilling to believe that the virtue and patriotism of the venerable fathers of the revolution had fled from the bosoms of their illustrious descendants--unwilling to believe that american citizens could appeal in vain for a restoration of liberty cruelly wrested from them by cruel tyrants. but in the language of our noble ancestors, "our repeated petitions were only answered by repeated injuries." the legislature, instead of hearing the cries of 15,000 suffering, bleeding, unoffending citizens, sanctioned and sealed the unconstitutional acts of the governor and his troops, by appropriating 200,000 dollars to defray the expenses of exterminating us from the state. no friendly arm was stretched out to protect us. the last ray of hope for redress in that state was now entirely extinguished. we saw no other alternative but to bow down our necks and wear the cruel yoke of oppression, and quietly and submissively suffer ourselves to be banished as exiles from our possessions, our property, and our sacred homes, or otherwise see our wives and children coldly butchered and murdered by tyrants in power. fourth. our next permanent settlement was in the land of our exile, the state of illinois, in the spring of 1839; but even here we are not secure from our relentless persecutor, the state of missouri. not satisfied in having drenched her soil in the blood of innocence, and expelling us from her borders, she pursues her unfortunate victims into banishment, seizing upon and kidnapping them in their defenseless moments, dragging them across the mississippi river, upon their inhospitable shores, there they are tortured, whipped, immured in dungeons, and finally hung [as a means of torture, but not unto death] by the neck without any legal process what ever. we have memorialized the former executive of this state, governor carlin, upon these lawless outrages committed upon our citizens; but he rendered us no protection. missouri, receiving no check in her murderous career, continues her depredations, again and again kidnapping {129} our citizens and robbing us of our property; while others, who fortunately survived the execution of her bloody edicts, are again and again demanded by the executive of that state, on pretense of some crime said to have been committed by them during the exterminating expedition against our people. as an instance, general joseph smith, one of your memorialists, has been three times demanded, tried, and acquitted by the courts of this state, upon investigation under writs of _habeas corpus_, once by the united states court for the district of illinois, again by the circuit court of the state of illinois, and lastly by the municipal court of the city of nauvoo, when at the same time a _nolle prosequi_ had been entered by the courts of missouri upon all the cases of that state against joseph smith and others. thus the said joseph smith has been several times tried for the same alleged offense, put in jeopardy of life and limb, contrary to the fifth article of the amendments to the constitution of the united states; and thus we have been continually harassed and robbed of our money to defray the expenses of these vexatious prosecutions. and what at the present time seems to be still more alarming, is the hostility manifested by some of the authorities and citizens of this state [illinois.] conventions have been called, inflammatory speeches made, and many unlawful and unconstitutional resolutions adopted to deprive us of our rights, our liberties, and the peaceable enjoyment of our possessions. from the present hostile aspect, and from bitter experience in the state of missouri, it is greatly feared lest the barbarous scenes acted in that state will be re-acted in this. if missouri goes unpunished, others will be greatly encouraged to follow her murderous examples. the afflictions of your memorialists have already been overwhelming--too much for humanity, too much for american citizens to endure without complaint. we have groaned under the iron hand of tyranny and oppression these many years. we have been robbed of our property to the amount of two millions of dollars. we have been hunted as wild beasts of the forest. we have seen our aged fathers who fought in the revolution and our innocent children alike slaughtered by our persecutors; we have seen the fair daughters of american citizens insulted and abused in the most inhuman manner; and finally we have seen fifteen thousand souls--men, women and children, driven by force of arms during the severities of the winter from their sacred homes and firesides, penniless and unprotected, to a land of strangers. under all these afflicting circumstances, we imploringly stretch forth {130} our hands towards the highest councils of our nation, and humbly appeal to the illustrious senators and representatives of a great and free people for redress and protection. hear, o hear the petitioning voice of many thousands of american citizens, who now groan in exile on columbia's free soil! hear, o hear the weeping and bitter lamentations of widows and orphans, whose husbands and fathers have been cruelly martyred in the land where the proud eagle exulting soars! let it not be recorded in the archives of the nations that columbia's exiles sought protection and redress at your hands, but sought it in vain. it is in your power to save us, our wives, and our children from a repetition of the bloodthirsty scenes of missouri, and greatly relieve the fears of a persecuted and injured people, by ordaining for their protection the following ordinance, namely- an ordinance _for the protection of the people styled the church of jesus christ of latter-day saints, residing on the western borders of the state of illinois._ preamble. whereas the state of missouri at sundry times has unconstitutionally deprived a certain portion of her citizens (called "mormons,") of their rights, property, lands, and even of their lives: and whereas, in the years 1838 and 1839 the said state of missouri with impunity did illegally and inhumanly exile and banish for ever from her limits and jurisdiction all the said citizens (called "mormons,") that remained alive. and whereas, after being hospitably received by the citizens of illinois, the said state of illinois did grant, enact, and charter for the benefit and convenience of the said exiled "mormons" as follows:-[here in the original document is inserted the city charter of nauvoo already published, vol. iv, pp 239-249.] and whereas, by the 10th article of the constitution of the united states as amended--"art. 10. the powers not delegated to the united states by the constitution, nor prohibited by it to the states, are reserved to the states respectively, or to the people;" and whereas, according to the fourth article and section second, "the citizens of each state shall be entitled to all privileges and immunities of citizens in the several states:" and whereas, according to the second paragraph of the {131} third section of said constitution, "the congress shall have power to dispose of and make the needful rules and regulations respecting territory;" and whereas the said congress has the power to protect each state against invasion and insurrection: and whereas most of the inhabitants of the city of nauvoo are exiles from the state of missouri: and whereas most of the lands owned in the state of missouri were purchased from the united states, and patented by the united states to the amount of more than $200,000 worth: and whereas the united states are bound to clear the title and protect it: and whereas the said exiles or expelled "mormons" have lost in property and damages about two millions of dollars: and whereas the said state of missouri continues her ravages, persecutions, and plunderings, by kidnapping said exiles from illinois, and by other depredations: now, therefore, to show the fatherly care of the united states, to ratify the said charter, to protect the said exiles from mob violence, and shield them in their rights:- section 1. be it ordained by the senate and house of representatives of the united states of america in congress assembled, that all the rights, powers, privileges, and immunities belonging to territories, and not repugnant to the constitution of the united states, are hereby granted and secured to the inhabitants of the city of nauvoo, in addition to the spirit, letter, meaning, and provisions of the afore-mentioned charter, or act of incorporation from the state of illinois, until the state of missouri restores to those exiled citizens the lands, rights, privileges, property, and damage for all losses. section 2. and be it further ordained, in order to effect the object and further intention of this ordinance, and for the peace, security, happiness, convenience, benefit, and prosperity of the said city of nauvoo, and for the common weal and honor of our country, that the mayor of nauvoo be, and he is hereby empowered by this consent of the president of the united states; whenever the actual necessity of the case and the public safety shall require it, to call to his aid a sufficient number of united states forces, in connection with the nauvoo legion, to repel the invasion of mobs, keep the public peace, and protect the innocent from the unhallowed ravages of lawless banditti that escape justice on the western frontier; and also to preserve the power and dignity of the union. section 3. and be it further ordained that the officers of the united states army are hereby required to obey the requisitions of this ordinance. section 4. and be it further ordained that, for all services rendered in quelling mobs and preserving the public peace the said nauvoo {132} legion shall be under the same regulations, rules, and laws of pay as the troops of the united states. city of nauvoo, illinois, december 21st, 1843. hyrum smith, benjamin warrington, john taylor, daniel spencer, orson pratt, brigham young, w. w. phelps, orson hyde, heber c. kimball, councilors; orson spencer, daniel h. wells, samuel bennett, geo. a. smith, geo. w. harris, aldermen; joseph smith, mayor; willard richards, recorder; john p. greene, marshal. [1] two letters came into the post-office from the sheriff of clark county, missouri. from them it appears that that state wishes to continue the old game of seizing witnesses and making prisoners of them, to cover up her mobocracy and kidnapping under a legal form. the following answer was written:- _letter: w. w. phelps to j. white, esq., anent avery affair_. city of nauvoo, ill., dec. 21, 1843. sir,--two letters were put into my hands this morning relative to the witnesses of mr. avery's innocence as to being accessory to horse stealing some four years since. in the first place, mr. avery was abducted from this state without process, contrary to law. in the second place, the principal for felony by the law of missouri should be indicted within three years, &c. again, the revised statutes of missouri have a wise provision in such cases as mr. avery's. if mr. avery, therefore, will sue out a commission according to the law concerning {133} depositions, (r. s., page 219 to 222,) directed to alderman geo. w. harris, an acting justice of the peace for the city of nauvoo, and county of hancock, the necessary testimony to establish mr. avery's innocence will be taken according to law, and forwarded to the proper officer in due time. respectfully, &c.. w. w. phelps. j. white, esq., dep. sheriff, clark co., waterloo, mo. p.s. you will have the politeness to show this to mr. avery. in the evening i was visited by several strangers, and had considerable conversation with them. _friday, 22.--_at home at nine o'clock, a.m., reading a magazine to my children. [sidenote: attitude of prophet on mobocracy and politics.] a little after twelve went into the store-room occupied by butler and lewis, and commenced a conversation with dr. john f. charles, to convince him that mobocracy is not justifiable, and that i did not deal in politics. david holman, living about two miles from ramus, went out in the evening with his family visiting. about ten o'clock he discovered his house on fire. the neighbors had inquired how long he would be gone. a man rode to carthage. a company went up, secured the provisions to themselves, and fired the house. warm and pleasant weather. _saturday, 23.--_at home, counseling the brethren who called on me, and attending to my domestic duties, making preparations for a christmas dinner party. prayer meeting in the assembly room. _sunday, 24.--_at home. received a visit from mr. richardson, one of the men who assisted in kidnapping avery. he manifested some repentance and sorrow for his part in that transaction, and promised to use what influence he had with the missourians to have avery set at liberty. [sidenote: a christmas serenade.] {134} _monday, 25.--_this morning, about one o'clock, i was aroused by an english sister, lettice rushton, widow of richard rushton, senior, (who, ten years ago, lost her sight,) accompanied by three of her sons, with their wives, and her two daughters, with their husbands, and several of her neighbors, singing, "mortals, awake! with angels join," &c., which caused a thrill of pleasure to run through my soul. all of my family and boarders arose to hear the serenade, and i felt to thank my heavenly father for their visit, and blessed them in the name of the lord. they also visited my brother hyrum, who was awakened from his sleep. he arose and went out of doors. he shook hands with and blessed each one of them in the name of the lord, and said that he thought at first that a cohort of angels had come to visit him, it was such heavenly music to him. at home all day. about noon, gave counsel to some brethren who called on me from morley settlement, and told them to keep law on their side, and they would come out well enough. at two o'clock, about fifty couples sat down at my table to dine. while i was eating, my scribe called, requesting me to solemnize the marriage of his brother, dr. levi richards, and sara griffiths; but as i could not leave, i referred him to president brigham young, who married them. [sidenote: rockwell's return to nauvoo.] a large party supped at my house, and spent the evening in music, dancing, &c., in a most cheerful and friendly manner. during the festivities, a man with his hair long and falling over his shoulders, and apparently drunk, came in and acted like a missourian. i requested the captain of the police to put him out of doors. a scuffle ensued, and i had an opportunity to look him full in the face, when, to my great surprise and joy untold, i discovered it was my long-tried, warm, but cruelly persecuted friend, orrin {135} porter rockwell, just arrived from nearly a year's imprisonment, without conviction, in missouri. the following is his statement of his experience and sufferings by that people:- _rockwell's experience in missouri_. i, orrin porter rockwell, was on my way from new jersey to nauvoo; and while at st. louis, on the 4th march, 1843, was arrested by a mr. fox, on oath of elias parker, who swore i was the o. p. rockwell advertised in the papers as having attempted to assassinate lilburn w. boggs, and was taken before a magistrate in st. louis. i was then put into the st. louis county jail, and kept two days with a pair of iron hobbles on my ankles. about midnight, was taken into the stage coach in charge of fox, and started for jefferson city. there were nine passengers, two of them women. i sat on the middle seat. one of the men behind me commenced gouging me in the back. i spoke to him, and told him that it was dark, and i could not see him, but that he was no gentleman. one of the ladies whispered to him, and he ceased the operation. the next night, the driver, being drunk, ran against a tree, and broke the king bolt; and not knowing what to do, ironed as i was, i crawled into the boot, and found an extra bolt, and in the dark fixed the coach, got it off the tree, and we started on. soon after, ran against a bank, and could not move. i was asleep at the time, but the bustle awake me, when i told them, if they would take off my irons, i would get off and drive, as the driver was too drunk to manage the horses. they refused. i, however, got hold of the lines, and, by the help of other passengers lifting at the wheels, got it righted, and i drove to the next stand, near the osage river. the roads were very bad, and the load heavy; so we got along slowly. there was an officer of the u. s. army in the coach. we were two days and two nights from st. louis in reaching jefferson city, where i was lodged in the jail two days and two nights. the u. s. officer went on. started on for independence, still in charge of fox. at boonville, overtook the u.s. officer. we three were all that were in the coach all the way from boonville to independence. sheriff reynolds told me afterwards that when he looked into the stage he took me for the guard, and the officer for the prisoner, for he looked like the guilty one. was about four days going to independence: arrived there just at night. a large crowd gathered around, making many remarks. some {136} were for hanging me at once. i was then placed in the jail. in two or three days, underwent a sham trial before a justice of the peace. the courthouse was crowded, and the men were armed with hickory clubs. they set on boys from ten to twelve years of age to kick and punch me, which they did repeatedly. while in court, fox was the main witness introduced, and he swore falsely. fox swore that i had stated to him that i had not been in the county for five years. i informed the court that fox swore falsely, in proof thereof that the people of independence knew that i had traveled through independence several times during that time, for the people were all well aware of my having visited this place, which fact alone should satisfy them that fox was swearing for money, which i afterwards learned that he obtained and divided with parker. the magistrate committed me to prison for my safe preservation, as he was afraid the people would kill me; but he could find no crime against me. this i was told by the officer who conveyed me to prison. i was re-committed to jail, still wearing the iron hobbles, and was kept in the upper part in the day-time, and in the dungeon at night, with a little dirty straw for a bed, without any bedding, no fire, and very cold weather. for eighteen days i was not free from shaking with cold. i then got permission to buy 1 1/2 bushels of charcoal, which i put into an old kettle, and kept a little fire. when that was gone, i could not obtain any more. after i was arrested at st. louis, i was visited by joseph wood, an apostate "mormon," who professed to be a lawyer. he was accompanied by mr. blanerhasset, who told me that everything i had would be taken from me, and proposed to take charge, keep, and return to me any property i might have with me. i let him have a pair of pistols, a bowie knife, and watch, which he never returned to me. after the weather got a little warmer, they furnished me with a few old newspapers to read. a family lived at the corner of the jail. the women once in a while used to send out a little negro girl with a small basket of victuals. she handed up to the grate a big missouri whip-stock, with a piece of twine, which i tied to the pole and drew up the basket, and let it down again. i made a pin-hook and tied to the twine, and baited with a chunk of corn-dodger hard enough to knock a negro down with, and stuck it out of the grated window and fished for pukes. when passers-by came along, they would stop and gawk at me awhile, and pass on. a preacher who had a family of girls lived on the opposite side of the street. the girls would watch and laugh at them, and call out and ask me if i got any bites. i replied, no, but some glorious nibbles. {137} numbers were put into the jail with me at different times, and taken out again. one of them, who was charged with a fraudulent issue of u. s. treasury notes, was allowed to have his saddle-bags with him they contained some fire-steels, gun-flints, and articles of indian trade. i sawed the irons nearly off with one of the fire-steels. he got the negro girl to get him a knife, and i finished cutting the fetters with it. he would frequently call for a good supper and pay for it, which was allowed him, but not allowed me. he was very anxious to escape, and urged me to undertake it with him. he ordered a good supper, and he ate very heartily. i would not eat, telling him that he could not run if he ate so much. nearly dusk, as the jailer came in to get the dishes, we sprang to the door, and i locked him in, and threw the key into the garden. in coming down stairs, we met the jailer's wife. i told her that her husband was unharmed; i had only locked him up. we had a board fence to climb over, which was about twelve feet high. i climbed it and ran about twenty rods, when he called me to come and help him over, which i did. if i had not, i should have escaped. the pure air had so great an effect upon me, that i gave out and slacked my pace, the populace of the place came up, and i told them to run; they would soon catch him; and that i had given out and could not run. they soon returned with him. i fell into the crowd and walked back to the jail yard. sheriff j. h. reynolds laid his hand upon my shoulder, he being the first to approach me. asked where the key was. i told him, in the garden. smallwood nowlin was the first who proposed to hang me on the spot, when reynolds gave me a push towards the crowd, and said, "there he is, g--d--n him! do what you damn please with him." nowlin's son in-law (by marrying one of his mulatto wenches), a mexican, stepped up to me to lay hold of me, when i told him to stand off, or i would mash his face. he stepped back. i then walked up stairs into the jail. was followed by reynolds and others, until the room and stairs were full. reynolds asked me what i had cut my irons off with. i went to the saddle-bags and handed him the knife and fire-steel. while feeling for them, i got hold of a piece of buckskin that had some three or four pounds of bullets tied up in it which i intended to use in mashing in the head of any one that should attempt to put a rope on my neck. a rope was passed along over the heads of the people into the room to a bald-headed man. about this time pistols could be heard cocking in every part of the room, and bowie-knives were produced as if for fight. in a few minutes the room was clear of all but three or four persons. {138} i was then put into the dungeon, my feet ironed together, my right hand to my left foot, so close that i could not half straighten myself. the irons, when put on my wrists, were so small that they would hardly go on, and swelled them; but in eighteen days i could slip them up and turn them around my arm at the elbow. i was fed on cold corndodger and meat of the poorest description; and if i did not eat it all up, it was returned the next time. about a month after the court sat, my irons were taken off, and i was so weak that i had to be led to the court-room by the officer. i was notified that a bill was found against me for breaking jail, and that the grand jury had failed to find a bill against me on the charge of shooting boggs, as charged in the advertisement offering a reward for my apprehension. i was taken into court, and was asked by the judge if i had any counsel. i told him i had not. he asked if i had any means to employ a counsel. i answered that i had none with me that i could control. he then said, here are a number of counselors: if i was acquainted with any of them, i could take my choice. i told him i would make choice of mr. doniphan, who arose and made a speech, saying he was crowded with business, but that here are plenty of young lawyers who could plead for me as well as he could. the judge heard his plea, and then told me he did not consider that a sufficient excuse, and i could consider mr. doniphan my counsel. i was then ordered back to jail, and ironed again in the same way. mr. doniphan asked for and obtained a change of venue to clay county, which is in another district. when the officers came to independence jail for me, they requested me to get ready in a hurry, as they feared the mob would kill me. i told them i wanted to put on a clean shirt, if it cost me my life, as i had not been permitted to enjoy the luxury of a change of linen since i had boarded at the expense of jackson county. while i was changing my shirt, the officers several times told me to hurry, or the mob would be on me and kill me. when i got ready to start, the officers furnished me a very hard-trotting horse, with a miserable poor saddle, tied my feet under the horse with ropes, and my hands behind my back, and started off at a good round trot, in charge of two officers. in a short time a strange gentleman fell into our company, who was also on horseback. it was six miles to the ferry, where we could cross the missouri river. when we got there, we saw the boat land on the opposite side, when several men got off the boat, and took a course to the woods, through which the road ran. the boat returned. this stranger asked--"where are {139} those men going?" and was answered--"they are going to the woods to hew timber." we then crossed, and took our way for liberty. when we left the boat, we saw no signs of people, nor heard any sound of axes. after traveling some two or three miles, the woods became dense and brushy: we heard the crackling of brush, and the noise of men traveling through it. the officers and stranger appeared frightened, and urged speed, keeping close watch. we came to an opening in the woods, when the noise of crackling of brush ceased. we traveled safely to liberty, where this stranger told his friends that he overheard several men in independence planning to waylay me in the thick timber on the missouri bottom, at the place where we heard the noises; but his being in company counteracted their plot. i was then lodged in liberty jail. in a few days afterwards i learned that the men who went into the brush told it, that they went into the woods according to agreement to waylay me; but when they saw this stranger, it frustrated their plans. in about ten days, on pretext of informality in the papers, i was remanded back to independence jail. it was rumored that i was again going to be waylaid, when the two officers from clay county took me by a different road, and so i escaped the second time. when i was put in independence jail, i was again ironed hand and foot, and put in the dungeon, in which condition i remained about two months. during this time, joseph h. reynolds, the sheriff, told me he was going to arrest joseph smith, and they had received letters from nauvoo which satisfied them that joseph smith had unlimited confidence in me, that i was capable of toting him in a carriage or on horseback anywhere that i pleased; and if i would only tote him out by riding or any other way, so that they could apprehend him, i might please myself whether i stayed in illinois or came back to missouri; they would protect me, and any pile that i would name the citizens of jackson county would donate, club together, and raise, and that i should never suffer for want afterwards: "you only deliver joe smith into our hands, and name your pile." i replied--"i will see you all damned first, and then i won't." about the time that joseph was arrested by reynolds at dixon, i knew that they were after him, and [yet had] no means under heaven of giving him any information. my anxiety became so intense upon the subject, knowing their determination to kill him, that my flesh twitched on my bones. i could not help it; twitch it would. while undergoing this sensation, i heard a dove alight on the window in the upper room of the jail, and commence cooing, and then went off. in a short time, he came back to the window, where a pane was broken: he crept through between the bars of iron, which were about two and-a-half inches apart. {140} i saw it fly round the trap-door several times: it did not alight, but continued cooing until it crept through the bars again, and flew out through the broken window. i relate this, as it was the only occurrence of the kind that happened during my long and weary imprisonment; but it proved a comfort to me: the twitching of my flesh ceased, and i was fully satisfied from that moment that they would not get joseph into missouri, and that i should regain my freedom. from the best estimates that can be made, this incident occurred about the time when joseph was in the custody of reynolds. in a few days afterwards, sheriff reynolds came into the jail and told me that he had made a failure in the arrest of joseph. after the lawyers had been about two months making out fresh papers, i was again conveyed to liberty jail on a miserable horse, with feet and hands tied as before, but [by] a different road. in a few days afterwards, my mother found where i was, and she came to see me and brought me $100, whereby i was enabled to fee mr. doniphan for his services as counsel. the time of trial being continually delayed, i began to be uneasy. i was handcuffed in the dungeon, which is the basement story of the prison, and is about nine feet high. i took down the stove-pipe, pushed my clothes up through the stove-pipe hole, and then crawled through the hole in the floor, which was made of logs about fourteen inches thick, into the upper room. the hole was so small that it scratched my flesh, and made me bleed from many wounds. i then examined the inside door, and with the bail of the water pail i unbolted it; but finding i could not get through the outside door, i returned to my dungeon through the same narrow pass. the following night i made another attempt through the same way; but, failing to get through the outside door, i lay down on the upper floor, where the boys who were bringing my food next morning found me. they made an alarm, when five or six men came and again conveyed me down into the dungeon. it caused quite an excitement. my mother, learning that mr. doniphan had returned home, went to him, and prevailed on him to come and speak to me at the dungeon grate. while he was talking to me, a little boy, the son of a poor widow, about five or six years old, who had previously been to see me, finding i had no fire, had run home and brought some fire and chips to the grate. mr. doniphan said--"you little devil you, what are you doing here with this fire?" he replied, "i am going to give it to mr. rockwell, so that he can warm him." doniphan then said--"you little devil you, take this fire and leave;" when the little urchin replied {141} (looking him in the face)--"mr. doniphan, you go to hell: i am going to give mr. rockwell this fire, so that he can warm him;" and he pushed it through the grate, gave me the chips, and continued to supply my daily wants of chips and fire while i continued in the dungeon. from mr. doniphan i learned that a special term of court was called, and my trial would come on in about fifteen days. the night following this visit, some men came to the grates of my dungeon, and asked if i wanted to get out. i told them, no, as i had been informed that day that i should have a trial in a fortnight. they replied--"honor bright: if you wish to get out, we'll let you out in a few minutes." i replied that i would rather remain, as my trial would come on so soon. next morning one of the men came, put some money in the cleft of a stick, and put it through the hole to me. he refused to tell his name; but i knew by his voice that he was one of the men who came to me in the night. the trial came on according to my last notification. i was tried for breaking independence jail; and although the law of missouri reads that, in order to break jail, a man must break a lock, a door, or a wall, still judge king ruled that it was breaking jail to walk out when the door is open; and under this ruling the jury brought in a verdict of "five minutes' imprisonment in the county jail;" but i was kept there four or five hours, during which time several attempts were made to get up some other charge against me. about 8 p.m. on december 13th, general doniphan took me out and told me i must take across the country on foot, and not walk on any traveled road, unless it was during the night, as they would be apt to follow and again take me, as they did not care on what grounds, so they could make me trouble. i accordingly started, accompanied by my mother, and went to the house of a widow, where i obtained my first supper in freedom for more than nine months. we then traveled two miles and obtained $4. i then took through the woods to the road, where i heard two men riding on horseback. i hid behind a shady tree, and overheard one of them say, "he has not been gone many minutes: we shall soon overtake him." i went round the houses and traveled in the fields by the side of the road. the moon was in its first quarter, and i traveled during the night about twenty-five miles. i carried a little food with me, and next day traveled on the road, and walked past crooked river to a mr. taylor's, with all the skin off my feet. a neighbor offered to take me in for the night, if i would go back {142} two miles. i did so, found his wife very cross with her husband, who said, "stranger, you see my wife is very cross. i have got some whisky; let's drink: my wife will soon have something to eat." when supper was eaten, she became good tempered. i stayed in peace through the night. next morning i ate breakfast with them, and gave them fifty cents, when the man brought out a horse, and sent a little boy with me fourteen miles, which was a very great relief to my weary feet. the next night i stopped near where the haun's mill massacre took place. the third day i walked till noon, and then hired a man to carry me the remainder of the day for seventy-five cents. stayed at a house where i was well acquainted; but the people did not recognize me, and i did not make myself known. paid fifty cents for supper, lodging, breakfast, and being sent twelve miles on horseback the next morning. i then continued my journey about thirty miles, where i rested three days to recruit my feet. i was then carried twenty-five miles on horseback, and walked the same day twenty-five miles. the day following i walked forty miles, and then waited another day and engaged a man to carry me to montrose, to which place i was three days in going. i immediately crossed the river to nauvoo in a small boat, and came straight to the mansion. [sidenote: release of daniel avery.] daniel avery was liberated from his imprisonment in missouri by _habeas corpus._ this was, no doubt, on account of our vigilance in communicating with the governor, and endeavoring to prosecute the kidnappers, and continually making public the conduct of missouri. warm day; rain in the evening. a plan for women's subscriptions to the temple. _(from the millennial star.)_ we have much pleasure in publishing and recommending the following plan to be adopted amongst the sisters of the church of jesus christ of latter-day saints in england. we believe that the completion of the temple is as near the hearts of the sisters as to the hearts of the brethren, and that the following proposed [plan] will be responded to on the part of the english sisters in a manner that shall reflect honor upon themselves, and be materially instrumental in forwarding the great work. {143} nauvoo, dec. 25, 1843. _to the sisters of the church of jesus christ in england, greeting_:- dear sisters:--this is to inform you that we have here entered into a small weekly subscription for the benefit of the temple funds. one thousand have already joined it, while many more are expected, by which we trust to help forward the great work very much. the amount is only one cent or a halfpenny per week. as brother amos fielding is waiting for this, i cannot enlarge more than to say that myself and sister thompson are engaged in collecting the same. we remain, your affectionate sisters in christ, mary smith, m. r. thompson. nauvoo, dec. 25, 1843. the ladies' subscription for the temple, of one cent per week, is fully sanctioned by the first presidency. hyrum smith. we feel much to encourage this plan, and trust that the sisters in england will manifest that they will not be behind the sisters in nauvoo in this laudable work. one thing in connection with this work we would mention, and request that it be attended to with the strictest accuracy; that is, that the name of each individual be recorded, and the amount which they subscribe, in order that such names may be transmitted to nauvoo, where they will have to be entered in the books of the lord's house. the sisters or others who may collect the subscriptions will please to be very particular on this point. [sidenote: prophet's joy at the return of rockwell and avery.] _tuesday, 26.--_at home. i rejoiced that rockwell had returned from the clutches of missouri, and that god had delivered him out of their hands. brother daniel avery also arrived about dusk this evening; and the missourians have no longer the pleasure of exulting over any mormon victims for the present; but their blood-thirstiness will not long be satisfied unless they seek out another victim on whom to glut their malice and vengeance. _wednesday, 27:--_cold: a little ice in the river, which has been clear for some time past. {144} i received letters from general lewis cass, of michigan, and hon. john c. calhoun, of south carolina, in answer to mine of nov. 4. mr. keith gave a lecture and concert of music in the assembly room this evening. mr. rockwell. _(editorial from the neighbor.)_ the name of this individual is, no doubt, familiar to most of our readers. he has obtained some celebrity in the world also, not for his reputed virtue, but for his supposed crimes. it will be recollected that he is the person who was basely and falsely implicated, along with joseph smith, as the reputed [would be] murderer of ex-governor boggs, while mr. smith was charged with being accessory before the fact. a vexatious lawsuit was instituted against joseph smith, wherein he was charged with the above-named crime; and finally, after many attempts of the governor of missouri to get him into his power, was acquitted by the united states court for the district of illinois, stories of murder and blood were circulated from maine to missouri; they were iterated and reiterated by the newspapers of the whole union, and painted in the most glowing colors that human ingenuity could invent. mr. rockwell was branded as a murderer, and joseph smith as accessory before the fact, without any other evidence than a story fabricated by some of our generous politicians, engendered in falsehood by hearts as dark as erebus for religious and political effect. this demagoguery and political corruption has caused an innocent man to be immolated in a missouri dungeon for upwards of eight months, without the slightest evidence of his guilt, or even the most remote evidence of crime leading to his committal. he was taken without process, and committed to jail upon mere supposition, and finally acquitted without any shadow of proof having been adduced from beginning to end. this is the way that missouri treats free-born american citizens, and they can obtain no redress. mr. rockwell arrived here on monday night, and has given us some of the details of his history since he was first taken in missouri to the present time; and we can assure our readers that it will "a tale unfold" relative to that state, which even many of those who have been driven therefrom will find it difficult to believe that there did exist such monsters in human shape. _thursday, 28.--_at home. elder orson hyde returned {145} from adams county, having obtained quite a number of signatures to the memorial to congress, and made an affidavit of what he learned in warsaw concerning the mob. _affidavit of orson hyde--disclosing plan to drive the saints_. state of illinois, city of nauvoo. ss. on the 28th day of december, 1843, came orson hyde before me, joseph smith, mayor of said city; and after being duly sworn, deposeth and saith that on the 26th instant, as he was passing from lima to nauvoo, through that part of hancock county where colonel levi williams resides, he was credibly informed that on saturday previous the anti-mormons held a meeting, drew up an article, and passed several resolutions, among which were these:--"we will revere and hold sacred and inviolate the constitution of the united states, and also the constitution of this state. we will visit the mormons residing in our vicinity and require them to give up their guns; and such as do it shall dwell here in peace; but those who will not do it may have thirteen days to leave in; and if they are not off in that time, we will drive them." the above is the substance, but perhaps not the very words. they also swear that the mormons shall never raise another crop in that region, &c.; &c., and further this deponent saith not. orson hyde. subscribed and sworn to before me this 28th of december, 1843. w. w. phelps, clerk, m. c. daniel avery having made affidavit of the cruel treatment he had recently received at the hands of missourians, i here insert it:- _affidavit of daniel avery--his treatment in missouri_. state of illinois, city of nauvoo. ss. on the 28th day of december, 1843, came daniel avery before me, joseph smith, mayor of the city aforesaid, and after being duly sworn, deposeth and saith that on the second day of december, 1843, he was unlawfully arrested by force and arms, and kidnapped at doty's mill in bear creek precinct, hancock county, and state aforesaid, by colonel levi williams, his son john williams, of hancock county; john elliott, a schoolmaster, from four-and-a-half miles below warsaw; william middleton and joseph mccoy, of clark county, missouri, and four {146} others. colonel williams held his bowie-knife to his breast. six of the others stood with their pistols cocked and their fingers upon the triggers, muzzles presented at his body, ready to fire; and two stood with clubs, and amidst the most horrid oaths and imprecations, took and bound with silk handkerchiefs your said affiant, and led him away between two men, one holding a savage bowie-knife on one side, and the other a cocked pistol on the other side, (having taken away your said affiant's weapons while binding him in the mill,) and led your affiant about a mile. your affiant refused to walk any further, and they put him upon a horse, and tied his legs under the horse; and john elliott, the aforesaid schoolmaster, led the horse as fast as he could make his way, through a thicket and by-way to the house of the aforesaid colonel williams. here the kidnappers ate and drank; and after they had unbound me, (for they had bound me so tight that i was in great pain,) i was also suffered to partake. they then put me upon the horse again, and bound me, and started for the river, the said schoolmaster elliott leading the horse. when we came near a schoolhouse where there was a meeting, they came to a halt, sent messengers to the meeting, and in the course of half an hour they returned with an armed mob, with rifles and other weapons, sufficient to make the whole company number about twenty. being all on horseback, they formed a circle, with your affiant in the center, who up to that time had acquainted every man he saw that _they were kidnapping him_, and marched in that order to a house on a point below warsaw; and as i was very cold from being bound, they took me into the house to warm. i now called for a trial, as i had told them all the way that i never resisted legal authority. they said they were hunting a magistrate. said i, "i understand you; you mean to force me into missouri." mccoy returned, and said, "we are ready." it was about midnight. we went about three hundred yards up the river to a skiff. i refused to cross as they had promised me a trial. they forced me into a skiff and bound me, and five men put me across. their names, so far as i could ascertain, are william middleton, william clark, joseph mccoy, john elliott, and charles coolidge. they landed at the tavern on the south side of the des moines, and took me into a back room, threw down a buffalo robe for my bed; but as my arms were bound so tight that i could not rest, i complained; told middleton that was not the way he was used at my house. they felt at my arms and exclaimed, "by god, they are not too tight!" i begged to have one arm liberated, and finally they untied both, and i slept (under guard) on the buffalo robe before the fire. about noon they got ready and started with me, guarded upon a horse, for mccoy's in clark county, missouri, about twelve miles distant. {147} it being night when we arrived, and i unwell through fatigue and confinement and the abuses before received, i went to bed. they had sent runners ahead; and after i had been in bed awhile, the sheriff came up from waterloo, the county seat, a distance of about two miles, to arrest me and take me before a magistrate that night; but middleton and mccoy objected, as i was sick. the sheriff, however, executed his writ, and left me in their care till morning. it being late before we breakfasted, he came in the morning and made the second scope of his authority and took me. he quizzed me the night before, to draw something out for testimony; but as innocence cannot be affected by truth, he was as wise at one end of the story as the other. at waterloo i was examined by a magistrate, who committed me upon the substance of an affidavit made by my son in duress with a bowie-knife at his breast, and upon a promise that he should be liberated from monticello jail, where he was confined after being kidnapped some three or four weeks previous. my bonds were fixed at $1000; and as i had no bail in such a strange place, i was started for palmyra jail, in marion county. the deputy sheriff took me to musgrove, the sheriff, a distance of ten miles. here i sued out a writ of habeas corpus, but the judge remanded me to prison. at monticello my chains were taken off, and i was at liberty in the midst of a strong guard to view the town. here a lawyer agreed to take me and my son through court (as the missourians say,) for a horse. saw my son in the prison; said he was forced at the point of a bowie-knife to make an affidavit against me; but he knew i was innocent. i tried to be left with him in jail; but no, i was compelled to go to palmyra, where i arrived the next evening. the sheriff thrust me into the dungeon without waiting to eat, warm, or anything else. the next morning the blacksmith came into the jail and ironed me to the middle of a great chain that was fast to the floor, where i remained in the horrid gloom of a missouri prison two weeks. from thence the deputy sheriff started, with me chained upon the horse in this wise. he then chained my right leg, and then passed the chain up to my left hand. in this way i traveled nine miles, when we stopped, and he changed the chain from my hand to the horse's neck. we arrived at monticello, and i was chained all night. the next day i was conveyed to waterloo, and delivered into the custody of the sheriff of clark county. i was kept under a strong guard by day, and at night chained to one of the guards or to the bedpost. {148} i was informed that middleton and mccoy procured an indictment against me, by giving bonds to the amount of some two or three hundred dollars, that they would hunt up testimony to the point for next court, there being nothing against me but the affidavit of my son before alluded to; and so the grand jury found a bill. ellison, my lawyer, deceived me, and put over my case for six months, because, as i suppose, i, being kidnapped, had no fees for him. i objected to having my trial put off for six months. i did not fancy the dungeon of palmyra prison. the court concluded to let me to bail under bonds of $1000, but this i could not obtain. subsequently it was reduced to $500, but all in vain, for i was unacquainted with the people. this was on saturday, and i was thus left to meditate on the mischief that may be made out of a little matter by meddlesome men. on monday i sued out a writ of habeas corpus; and after a fair hearing of the matter, i received the following order:- state of missouri, county of clark. ss. december, 25, 1843. ordered by the clark county court that samuel musgrove, sheriff of clark county, discharge daniel avery from imprisonment, on an indictment found against him for the alleged crime of stealing a mare of joseph mccoy. by order of court. [sidenote: [l. s.]] witness--willis curd, clerk of said court, and seal of office this 25th of december, 1843. done at office in waterloo, date above. willis curd, clerk. hons. john w. dewellin, henry snively, judges. very early on tuesday morning your affiant started for nauvoo and arrived the same evening about sundown, a distance of nearly twenty miles so crippled from the iron bondage and hard usage of missouri, that he is hardly able to walk. to those who assisted your said affiant to obtain his release from bondage, he tenders his grateful acknowledgements; and further your affiant saith not. subscribed and sworn to before me, this 28th day of december, 1843. daniel avery. w. w. phelps, clerk, m. c. [sidenote: joseph h. jackson--prophet's interview with.] {149} _friday, 29.--_at home. in the forenoon, w. w. phelps called and gave us a lesson on eloquence, and read my appeal to the green mountain boys, and also a new year's hymn without rhyme. three p.m., i related to dr. bernhisel and joseph h. jackson [2] my commencement in receiving revelations. mr. jackson said he was almost persuaded to be one with me. i replied, i would that he were not only almost, but altogether. at four p.m., i met with the city council. [sidenote: police force of nauvoo increased.] having selected forty men to act as city policemen, they met with the council, and were sworn into office to support the constitution of the united states and the state of illinois, and obey the ordinances of this city and the instructions of the mayor, according to the best of their ability. names of police called by captain jonathan dunham: jonathan dunham, high policeman, charles c. rich, 1st lieutenant, hosea stout, 2nd lieutenant, shadrack roundy, 3rd lieut., john pack, ensign, jesse p. harmon, orderly sergt., john d. lee, 2nd sergeant, daniel carn, 3rd sergeant, josiah arnold, 4th sergeant, james emmett, 1st corporal, alexander mills, 2nd corporal, steven h. goddard, 3rd corporal, william pace, 4th corporal, abraham c. hodge, pioneer, levi w. hancock, fifer, daniel m. repsher, fifer, richard d. sprague, drummer, samuel billings, drummer, {150} abraham o. smoot, dwight harding, john lytle, simeon a. dunn, andrew lytle, appleton m. harmon, howard egan, james pace, benjamin boyce, francis m. edwards, lorenzo clark, william h. edwards, davies mcolney, moses m. sanders, abram palmer, warren a. smith, isaac c. haight, george w. clyde, john l. butler, vernon h. bruce, elbridge tufts, armsted moffet, truman r. barlow, azra adams. the mayor said- _address of the mayor to the nauvoo police_. it is expected that a part will be on duty while others rest. it might be expected that thieves had crept into the church for the purpose of concealing their wickedness under the garb of sanctity. it is an abominable thing to set a thief to catch a thief; and i would look with the utmost contempt upon men who do this as guilty of a mean or cowardly act. some city councils have taken thieves out of their prisons, and employed them as policemen, under the old and foolish adage--"set a rogue to catch a rogue," which is decidedly wrong, and is corrupt in policy. you will act under the direction of jonathan dunham--we will call him high policeman. in reality he is the captain of the police: but as men are apt to be frightened at a military title, we will use s civil title, as these policemen are all civil officers of the city. captain dunham is the man to send after a thief. he will not come back, after following him a mile, to ask if he may shoot him, if he resists. some men have strange ears and changeable hearts: they become transformed from their original purity and integrity, and become altogether different from what they were. if the bloodthirsty hell-hounds of missouri continue their persecution, we will be forbearing, until we are compelled to strike; then do it decently and in good order, and break the yoke effectually, so that it cannot be mended. the mob have been so repulsed in their last attempt at kidnapping, they may stand in fear, at least for a short time. we will be in peace with all men, so long as they will mind their own business and let us alone. even "peace with missouri" shall be the motto of the church of jesus christ of latter-day saints, from this {151} time forth, if they will stop their persecution and oppressive warfare against us. let them alone, for they stink in the nostrils of the almighty: let them alone. porter rockwell has come home clear. a missouri grand jury could not find a bill against him even in jackson county; and that proves me clear of the charge of being accessory of shooting lilburn w. boggs. many of our difficulties from the state of missouri are hurled upon us through the influence of some of our near neighbors. governor ford has boasted of being a law-abiding man. a governor certainly should be law-abiding. it is therefore our best policy to acquaint the executive, by affidavits, of every violation of our rights, so that when the onset comes, he will be obliged by law to send the militia to our support. let us keep cool as a cucumber on a frosty morning. do not be excited. say nothing about missouri's oppression. "a soft answer turns away wrath but grievous words stir up anger," therefore we "poor pussy" this generation. keep a strict account of the time you serve as policemen. have the ordinances of the city always in your possession, and study them, sad ferret out all grogshops, gambling-houses, brothels, and disorderly conduct; and if a transgressor resists, cuff his ears. if anyone lifts a weapon or presents a pistol at you, take his life, if need be, to preserve your own; but enforce the ordinances, and preserve the peace of the city, and take care of your own lives. let no horses be taken away out of the city, or anything else stolen, if you can help it. let missouri alone. keep out of her territory. don't go over there on any business whatever. any of this people would be subject to cruel abuse, if found in that state, in the same manner that porter rockwell has been. he was seized in st. louis while attending to his lawful business, picked up and ironed, and thrown in jail without any form of law, conveyed to independence in the custody of a ruffian who swore falsely in the hope of getting a reward, kept in irons all the way, lodged in independence jail without even the form of an inquiry, chained double in a filthy, damp, unventilated dungeon,--chained hand and foot, so that he could not straighten for months, till his body was reduced to a mere skeleton, and he unable to walk when the irons were taken off, and he had to be led,--half fed on the refuse of what dogs would not eat: his case presented to a jackson county grand jury, and not evidence enough to warrant them in even finding an indictment. after which, the missouri court, in the plenitude of their justice, transmitted the innocent and unindicted man back to the dungeon, without fire, provisions, or any other comfort,--hoping by this torture, no doubt, to produce death, or force him to accede to an infamous proposition, "that whether jo smith was guilty or innocent, only come out against {152} him, you shall have your liberty, and receive a liberal reward." after months have passed away, without any shadow of law, the door is opened, and he is told to "slip off privately, or the people will hang you." keep out of missouri, if you don't want such treatment as this; for the averys, rockwell, and many others have been thankful to get away with their lives. if any man attempts to bribe you in any way whatever, or persuade you to neglect your duty, tell the same to me. let us have a reformation. there are speculators in this state who are wanting to sell revolving pistols to us, in order to fight the missourians, and at the same time inciting the missourians to fight us. don't buy: it would be better to buy ploughshares and raise corn with them. my life is more in danger from some little dough-head of a fool in this city than from all my numerous and inveterate enemies abroad. i am exposed to far greater danger from traitors among ourselves than from enemies without, although my life has been sought for many years by the civil and military authorities, priests, and people of missouri; and if i can escape from the ungrateful treachery of assassins, i can live as caesar might have lived, were it not for a right-hand brutus. i have had pretended friends betray me. all the enemies upon the face of the earth may roar and exert all their power to bring about my death, but they can accomplish nothing, unless some who are among us and enjoy our society, have been with us in our councils, participated in our confidence, taken us by the hand, called us brother, saluted us with a kiss, join with our enemies, turn our virtues into faults, and, by falsehood and deceit, stir up their wrath and indignation against us, and bring their united vengeance upon our heads. all the hue-and-cry of the chief priests and elders against the savior, could not bring down the wrath of the jewish nation upon his head, and thereby cause the crucifixion of the son of god, until judas said unto them, "whomsoever i shall kiss, he is the man; hold him fast." judas was one of the twelve apostles, even their treasurer, and dipt with their master in the dish, and through his treachery, the crucifixion was brought about; and _we have a judas in our midst_. _the mayor blesses the police_. it shall be said in time to come, where are our old policemen? let us have one of the old policemen, to stand at our window, guard our interest, and protect our families, and we shall be safe. if you will magnify your office, the full confidence of israel shall be the blessing that shall be conferred on you in time to come. {153} counselor hyrum smith spoke of the importance of the police office. the mayor said that if any one offered a bribe to a policeman, the city will pay that policeman twice the amount offered for the information, when reported to the mayor. _friday, 29.--_my clerk made copies of five affidavits made yesterday by elder orson hyde, mr. daniel avery, and others, and sent the same to the governor, with the following letter:- _letter to governor ford--accompanying affidavits_. nauvoo, december 30, 1843. sir:--i forward to your excellency a number of affidavits relative to the late kidnapping of the averys, and upon other matters. when the mob made efforts to resist the laws, joseph smith, as mayor, gave notice to major-general law to hold a portion of the nauvoo legion in readiness; and aaron johnson, esq., called for some troops to maintain the laws: but i am happy to say, none were ordered to march, as it was deemed most advisable to let colonel levi williams and his mob flourish until indictments could be made at the circuit court of hancock county. we shall continue to keep your excellency informed upon all matters of moment touching the premises. _saturday, 30.--_at nine, a.m., held mayor's court. two boys, roswell and evander white, were brought up for stealing six hens and a rooster. they were sentenced to pay for the fowls, and to ten days' hard labor each on the streets. in the afternoon, met in the assembly room with the quorum. william law and wife were not present. warm and rainy. _sunday, 31st.--_at home. in the afternoon, called with elder parley p. pratt to see his wife. at early candle-light, went to prayer-meeting; administered the sacrament; after which i retired. at midnight, about fifty musicians and singers sang phelps' new year's hymn under my window. {154} warm and rainy. no ice to be seen. the subjoined list shows a few of the publications for and against the saints during the year. _pro et con mormonism, publications for the year 1843_. the _alton telegraph_ published several very severe articles against the church. edward brotherton published a scurrilous pamphlet at manchester, england, entitled "mormonism--its rise and progress, and the prophet joseph smith." the _richmond palladium_ published an amusing and favorable article on "mormonism." the _boston bee_ published a series of articles favorable to the saints, which had a beneficial effect in putting down prejudice and misrepresentation. a favorable account of a visit to nauvoo was published by samuel a. prior, methodist minister. the _morning star,_ a freewill baptist paper, published a long and bitter article against the latter-day saints, entitled "mormon perversion." a favorable article, entitled "nauvoo and mormonism," was published by a traveler. the _quincy whig_ published several bitter articles against me. the _warsaw message,_ and subsequently the _warsaw signal_, published a continual tirade of abuse, misrepresentation, and lies against the saints. the _new haven_ (con.) _herald_ published a favorable account of the "mormons" in nauvoo. footnotes: 1. there was also a memorial prepared by the prophet from the inhabitants of hancock county generally to the same effect as the above, but it was never extensively signed or presented to congress. 2. this man afterwards was discovered to be an adventurer and a most desperate character. gregg in his prophet of palmyra, chapter xxx, speaks of him as "an adventurer of fine appearance and gentlemanly manners, who appeared in the county (hancock) during the troubles; went to nauvoo, and became intimate with smith and the leaders; afterwards turned against them--went to warsaw and issued a pamphlet--claiming to be an expose of mormonism and the evil purposes and practices of the prophet * * * he was an entire stranger to the county and its people; no one knew whence he came or what became of him afterwards, when the excitement was all over. hence it is just to say, that the equivocal position in which he stood very justly tended to lessen confidence of the public in his statements, and his little book made slight impression. the mormons charged that he was an adventurer of the worst class--himself a counterfeiter, etc., and that he quarreled with the prophet and the authorities because he was detected and exposed." gregg also says that this "expose was much of the same character as that of general bennett's." (ibid). {155} chapter vii. president smith's correspondence with john c. calhoun--cartwright drowning case, england--city guards increased--fears of law and marks--investigation by the city council--resistance of officers at carthage--anti-mormon objections to city ordinances--the prophet's difficulties with francis m. higbee--regulations for the sale of spirituous liquors. _monday, january 1, 1844.--_a cold, blustering rainstorm ushered in the new year. at sunrise, thomas miller, james leach, james bridges, and john frodsham were brought before me by the police, charged with disorderly conduct. fined miller $5: the others were discharged. [sidenote: new year's at the mansion.] a large party took a new year's supper at my house, and had music and dancing till morning. i was in my private room with my family, elder john taylor and other friends. _tuesday 2.--_two p.m., hyrum dayton was brought before mayor's court for disorderly conduct in resisting and abusing the police: fined $25 and costs. his son, lysander dayton, for the same offense, was sentenced to ten days' hard labor, on the public streets; and subsequently, for contempt of court, ten days more. snow one inch deep. i here insert mr. calhoun's answer to my letter of inquiry, dated november 4, 1843:- _letter: john c. calhoun to joseph smith--defining what former's policy would be towards the saints if elected president_. fort hill, december 2, 1843. sir:--you ask me what would be my rule of action relative the mormons {156} or latter-day saints, should i be elected president; to which i answer, that if i should be elected, i would strive to administer the government according to the constitution and the laws of the union; and that as they make no distinction between citizens of different religious creeds i should make none. as far as it depends on the executive department, all should have the full benefit of both, and none should be exempt from their operation. but as you refer to the case of missouri, candor compels me to repeat what i said to you at washington, that, according to my views, the case does not come within the jurisdiction of the federal government, which is one of limited and specific powers. with respect, i am, &c., &c., j. c. calhoun. mr. joseph smith. to which i wrote the following reply:- _letter: joseph smith to john c. calhoun--the latter's policy towards the latter-day saints, if elected president of the u. s. considered_. nauvoo, illinois, january 2, 1844. sir:--your reply to my letter of last november, concerning your rule of action towards the latter-day saints, if elected president, is at hand; and that you and your friends of the same opinion relative to the matter in question may not be disappointed as to me or my mind upon so grave a subject, permit me, as a law-abiding man, as a well-wisher to the perpetuity of constitutional rights and liberty, and as a friend to the free worship of almighty god by all, according to the dictates of every person's own conscience, to say that_ i am surprised_ that a man or men in the highest stations of public life should have made up such a fragile "view" of a case, than which there is not one on the face of the globe fraught with so much consequence to the happiness of men in this world or the world to come. to be sure, the first paragraph of your letter appears very complacent and fair on a white sheet of paper. and who, that is ambitious for greatness and power, would not have said the same thing? your oath binds you to support the constitution and laws; and as all creeds and religions are alike tolerated, they must of course, all be justified or condemned according to merit or demerit. but why--tell me why are all the principal men held up for public stations _so cautiously careful_, not to publish to the world that they will _judge a righteous judgment, law or no law?_ for laws and opinions, like the vanes of steeples, change with the wind. one congress passes a law, another repeals it; and one statesman says that the constitution means this, and another that; and who does {157} not know that all may be wrong? the opinion and pledge, therefore, in the first paragraph of your reply to my question, like the forced steam from the engine of a steam-boat, makes the show of a bright cloud at first; but when it comes in contact with a purer atmosphere, dissolves to common air again. your second paragraph leaves you naked before yourself, like a likeness in a mirror, when you say, that according to your _view,_ the federal government is "one of limited and specific powers," and has no jurisdiction in the case of the "mormons." so then a state can at any time expel any portion of her citizens with impunity: and, in the language of mr. van buren, frosted over with your gracious _"views of the case,"_ though the cause is ever so just, government can do nothing for them, because it has no power. go on, then, missouri, after another set of inhabitants (as the latter-day saints did,) have entered some two or three hundred thousand dollars' worth of land, and made extensive improvements thereon; go on, then, i say; banish the occupants or owners, or kill them, as the mobbers did many of the latter-day saints, and take their land and property as spoil; and let the legislature, as in the case of the "mormons," appropriate a couple of hundred thousand dollars to pay the mob for doing that job; for the renowned senator from south carolina, mr. j. c. calhoun, says the powers of the federal government are so _specific and limited that it has no jurisdiction of the case!_ o ye people who groan under the oppression of tyrants!--ye exiled poles, who have felt the iron hand of russian grasp!--ye poor and unfortunate among all nations! come to the asylum of the oppressed; buy ye lands of the general government; pay in your money to the treasury to strengthen the army and the navy; worship god according to the dictates of your own consciences; pay in your taxes to support the great heads of a glorious nation: but remember a _"sovereign state"_ is so much more powerful than the united states, the parent government, that it can exile you at pleasure, mob you with impunity, confiscate your lands and property, have the legislature sanction it,--yea, even murder you as an edict of an emperor, _and it does no wrong;_ for the noble senator of south carolina says the power of the federal government is _so limited and specific, that it has no jurisdiction of the case!_ what think ye of _imperium in imperio_? ye spirits of the blessed of all ages, hark! ye shades of departed statesmen, listen! abraham, moses, homer, socrates, solon, solomon, and all that ever thought of right and wrong, look down from your exaltations if you have any; for it is said, "in the midst of counselors there _is safety_;" and when you have learned that fifteen thousand innocent citizens, after having purchased their lands of the united states {158} and paid for them, were expelled from a "sovereign state," by order of the governor, at the point of the bayonet, their arms taken from them by the same authority, and their right of migration into said state denied, under pain of imprisonment, whipping, robbing, mobbing, and even death, and no justice or recompense allowed; and, from the legislature with the governor at the head, down to the justice of the peace, with a bottle of whisky in one hand and a bowie-knife in the other, hear them all declare that there is no justice for a "mormon" in that state; and judge ye a righteous judgment, and tell me when the virtue of the states was stolen, where the honor of the general government lies hid, and what clothes a senator with wisdom. o nullifying carolina! o little tempestuous rhode island! would it not be well for the great men of the nation to read the fable of the _partial judge;_ and when part of the free citizens of a state had been expelled contrary to the constitution, mobbed, robbed, plundered, and many murdered, instead of searching into the course taken with joanna southcott, ann lee, the french prophets, the quakers of new england, and rebellious negroes in the slave slates, to hear both sides and then judge, rather than have the mortification to say, "oh, it is _my_ bull that has killed _your_ ox! that alters the case! i must inquire into it; _and if, and if_--!" if the general government has no power to reinstate expelled citizens to their rights, there is a monstrous hypocrite fed and fostered from the hard earnings of the people! a real "bull beggar" upheld by sycophants. and although you may wink to the priests to stigmatize, wheedle the drunkards to swear, and raise the hue-and-cry of--"impostor! false prophet! g--d--n old joe smith!" yet remember, if the latter-day saints are not restored to all their rights and paid for all their losses, according to the known rules of justice and judgment, reciprocation and common honesty among men, that god will come out of his hiding place, and vex this nation with a sore vexation: yea, the consuming wrath of an offended god shall smoke through the nation with as much distress and woe as independence has blazed through with pleasure and delight. where is the strength of government? where is the patriotism of a washington, a warren, and adams? and where is a spark from the watch-fire of '76, by which one candle might be lit that would glimmer upon the confines of democracy? well may it be said that one man is not a state, nor one state the nation. in the days of general jackson, when france refused the first instalment for spoliations, there was power, force, and honor enough to resent injustice and insult, and the money came: and shall missouri, filled with negro-drivers and white men stealers, go "unwhipped of justice" for tenfold greater sins than france? no! verily, no! while {159} i have powers of body and mind--while water runs and grass grows--while virtue is lovely and vice hateful; and while a stone points out a sacred spot where a fragment of american liberty once was, i or my posterity will plead the cause of injured innocence, until missouri makes atonement for all her sins, or sinks disgraced, degraded, and damned to hell, "where the worm dieth not, and the fire is not quenched." why, sir, the powers not delegated to the united states and the states belong to the people, and congress sent to do the people's business have all power; and shall fifteen thousand citizens groan in exile? o vain men! will ye not, if ye do not restore them to their rights and $2,000,000 worth of property, relinquish to them, (the latter-day saints,) as a body, their portion of power that belongs to them according to the constitution? power has its convenience as well as inconvenience. "the world was not made for caesar alone, but for cassius too." i will give you a parable. a certain lord had a vineyard in a goodly land, which men labored in at their pleasure. a few meek men also went and purchased with money from some of these chief men that labored at pleasure a portion of land in the vineyard, at a very remote part of it, and began to improve it, and to eat and drink the fruit thereof,--when some vile persons, who regarded not man, neither feared the lord of the vineyard, rose up suddenly and robbed these meek men, and drove them from their possessions, killing many. this barbarous act made no small stir among the men in the vineyard; and all that portion who were attached to that part of the vineyard where the men were robbed rose up in grand council, with their chief man, who had firstly ordered the deed to be done, and made a covenant not to pay for the cruel deed, but to keep the spoil, and never let those meek men set their feet on that soil again, neither recompense them for it. now, these meek men, in their distress, wisely sought redress of those wicked men in every possible manner, and got none. they then supplicated the chief men, who held the vineyard at pleasure, and who had the power to sell and defend it, for redress and redemption; and those men, loving the fame and favor of the multitude more than the glory of the lord of the vineyard, answered--"your cause is just, but we can do nothing for you, because we have no power." now, when the lord of the vineyard saw that virtue and innocence were not regarded, and his vineyard occupied by wicked men, he sent men and took the possession of it to himself, and destroyed those unfaithful servants, and appointed them their portion among hypocrites. and let me say that all men who say that congress has no power to restore and defend the rights of her citizens have not the love of the truth abiding in them. congress has power to protect the nation against {160} foreign invasion and internal broil; and whenever that body passes an act to maintain right with any power, or to restore right to any portion of her citizens, it is the _supreme law of the land;_ and should a state refuse submission, that state is guilty of _insurrection or rebellion,_ and the president has as much power to repel it as washington had to march against the "whisky boys at pittsburgh," or general jackson had to send an armed force to suppress the rebellion of south carolina. to close, i would admonish you, before you let your _"candor compel"_ you again to write upon a subject great as the salvation of man, consequential as the life of the savior, broad as the principles of eternal truth, and valuable as the jewels of eternity, to read in the 8th section and 1st article of the constitution of the united states, the _first, fourteenth_ and _seventeenth_ "specific" and not very "limited powers" of the federal government, what can be done to protect the lives, property and rights of a virtuous people, when the administrators of the law and law-makers are unbought by bribes, uncorrupted by patronage, untempted by gold, unawed by fear, and uncontaminated tangling alliances--even like caesar's wife, not only _unspotted, but unsuspected!_ and god, who cooled the heat of a nebuchadnezzar's furnace or shut the mouths of lions for the honor of a daniel, will raise your mind above the narrow notion that the general government has no power, to the sublime idea that congress, with the president as executor, is as almighty in its sphere as jehovah is in his. with great respect, i have the honor to be your obedient servant, joseph smith. hon. ("mr") j. c. calhoun, fort hill, s. c. [sidenote: release of pugmire and cartwright from prison, england.] jonathan pugmire, senior, and thomas cartwright discharged by judge whitehead, at chester, england. the judge would not allow the costs of prosecution or witnesses to be paid by the crown. it was very evident that the church of england ministers were at the bottom of the machinations, and were sorely discomfited at the result. i insert the statement of the unfortunate occurrence given by jonathan pugmire, junior:- _cartwright drowning--accident at a baptism in england_. thomas cartwright was baptized november 6, 1843, unknown to his wife, by elder jonathan pugmire, senior; but she had mistrusted he {161} had gone to the water, and went to pugmire's house the same evening, and inquired where tom was, (meaning her husband). mrs. pugmire answered she did not know. after this, mrs. cartwright went out and met them returning from the waters of baptism, and shouted--"damn you, i'll dip ye!" and expressing her determination to have revenge on pugmire's family, she used a great deal of very bad language. some of the neighbors (not belonging to the church) advised her not to speak too much against the latter-day saints, as she might yet become convinced of the truth of their doctrines and be baptized herself. she replied, "i hope to god, if ever i am such a fool, that i'll be drowned in the attempt!" a short time afterwards, in consequence of her husband talking to her about the truths of the gospel, she consented to go to pugmire's house and hear for herself. after attending a few times she told her husband she had a dream, in which she saw it was a fearful thing to fall in the hands of the living god, and requested to be baptized. mrs. pugmire talked with her, reminding her of her harsh expression. she confessed all, and said, "i am very sorry; and as my conduct is known to all this neighborhood, i do not wish to have my baptism public, but to have it done privately; and i wish no female to accompany me to the water but you." on the night of her baptism (november 23, 1843), she was conducted to the water by her husband and elder pugmire, witnessed by mrs. pugmire and james moore. previous to this time, elder pugmire had baptized eight or ten persons in the same place. on arriving at the water, they found the creek had overflowed its banks, in consequence of a heavy rain which had fallen that day. elder pugmire examined its banks, and concluded he could attend to the ordinance without going into the regular bed of the creek. this was done; but on raising mrs. cartwright, and as they were walking out, they both went under the water. it was afterwards discovered that the water had undermined the bank, and it gave way under their feet. meantime, thomas cartwright leaped into the creek and seized hold of his wife's petticoat; but the water carried her off, and left the garment in his hand. james moore got hold of elder pugmire by the hair of his head, mrs. pugmire holding moore's hand, and thus they dragged him out. moore then ran to the village to give the alarm. on his return, he found cartwright about one hundred yards from where he leaped in, {162} with his head above water, holding on to the stump of a tree. he said he could not have remained in that situation one minute longer. george knowlen swam the stream and got him out; but his wife was not found until the day following, when she was found about two hundred yards from where the accident occurred, standing upon her feet, with her head above water, the stream having fallen about two feet. on pugmire reaching home, a church of england minister had him arrested and dragged from his family the same evening, and kept in custody of a constable until a coroner's inquest was held on the body of the deceased. after she was buried, cartwright was arrested, and both were sent to chester jail, to wait their trial before the judge of assize. they were in confinement six weeks and three days before their trial came on. the judge (whitehead) remarked to the jury that baptism was an ordinance of our religion, and that it was a mere accident which had occurred. he advised the jurymen to be very careful how they examined the case before them--that it was an ordinance instituted by god (at that moment the lord spoke by the voice of thunder, which shook the court house,) and advised the prisoners to be very careful in the future to select a proper place for the performance of that rite. they were then set free. during their imprisonment, pugmire had a vision, in which he was informed that they would be liberated; and he told cartwright to be of good cheer, for they certainly would be acquitted. _wednesday 3_.--at home. at noon, met with the city council. the following is a copy of the minutes:- _difficulty of wm. law et al. with the police_. special city council, jan. 3, 1834, 2 o'clock. names of members called. all present. the mayor directed the marshal to notify william law and john snyder that the council was in session, and informed the council that william law had said to his brother hyrum that the police had been sworn by him (the prophet) secretly to put law out of the way. [the prophet said] "i have had no private conversation with any of the police but the high policeman, jonathan dunham, and that was to request him to have especial care of my personal safety, as i apprehended attempts to kidnap me by the missourians." he called on the policemen to say if they had received any private oath from him, when they all said, "no." councilor hyrum smith said that william law told him the police {163} had sworn him (law) to keep the secret, which was that he was to be put out of the way in three months. the mayor said he wished policemen to understand forever that all he wanted was that they should execute the ordinances of the city and his orders according to law. several of the police called for the individual to be named who made the statement to william law. the mayor said he thought proper that william law should come and make his statement to the council on oath. the mayor then said to the police, "if you see a man stealing, and you have told him three times to stand, and warned him that he is a dead man if he does not stand, and he runs shoot off his legs. the design of the office of the police is to stop thieving; but an enemy should not be harmed until he draws weapons upon you." william law came in, and was sworn to tell the whole truth touching the case before the council. william law said he had been informed that some of the policemen had had another oath administered besides the one administered to them publicly: that one of them said there was a judas in general smith's cabinet,--one who stood next to him; and he must be taken care of, and that he must not be allowed to go into the world, but must be taken care of; and he was not only a dough-head and a traitor like judas, but an assassin like brutus: that the idea had been advanced that the scriptures support such a doctrine. _alderman harris._ who is the person? and who told you? _law._ i am under obligations _not_ to tell. _alderman harris._ that is immaterial. you are bound to disclose the whole truth here by virtue of your oath. _law._ i am afraid to tell. one oath is as good as another. the mayor said he would protect him. he was bound to tell. _law._ eli norton told me. _alderman harris_. was eli norton of the police? _law._ no; but he got his information from daniel carn, who is a policeman. the marshal was sent to bring eli norton. the mayor said to the police--"on conditions i have had no private conversation with any of you, rise up and change the breech of your gun upwards," when all arose and changed the positions of their guns as indicated. counselor hyrum smith considered the matter very alarming when he heard it. he referred to dr. sampson avard's and john carl's treachery and false swearing in missouri, and rehearsed what was said by the mayor to the police in the former council. {164} the mayor said, "the reason why i made the remarks i did was on account of the reports brought from missouri jail by o. p. rockwell, that my enemies were determined to get me into their power and take my life, and thereby thought they would accomplish the overthrow of 'mormonism.' and to enable them to effect this, they had secured the services of some of my most confidential friends, whom i did not suspect, and who were living in nauvoo, to deliver me into their hands so that their religious organizations upon their own principles might stand; for they feared that 'mormonism' would destroy their present religious creeds, organizations, and orthodox systems. they did not design to try me, but hang me, or take my life anyhow: that they had a man in our midst who would fix me out, if they could not get me into their power without." he then referred to his remarks at the previous council. minutes of last council being called for, were then read. eli norton sworn. _question by the mayor_ did carn say i had administered a private oath? norton. no. did not say much about law. did not say you had ever administered any private oath. carn never intimated to me that law must be put out of the way. did not call william law's name, nor any other name. did not say the policemen had received a private oath. understood carn to say they had received private instructions; and if a man could not keep a secret, he was not worthy of a place in the church. did not say the mayor had given him a private charge. did not tell where the danger was expected to come from. told me there were dough-heads about. did not say the dough-heads were in danger, but the mayor was in danger from the dough-heads. _question by william law:_ did you not understand from brother carn that he was suspicious of some person near joseph being a dough-head, and that that person was myself? _answer:_ he mentioned a dough-head as being very near joseph, and he guessed you was the man; and i thought it might be that daniteism was not done with. _mayor:_ tell what you know that made you so alarmed about brother law. _answer:_ there was no chain to the conversation; but i drew the inference that brother law was the dough-head from carn's conversation; but carn did not name law. _daniel carn was sworn:_ said, "i told brother norton that certain men had been counseled by the prophet to invest their means in publishing the new translation of the bible; and they instead of obeying that counsel, had used their property for the purpose of building a {165} steam-mill and raising a hundred acres of hemp; and the lord had not blessed them in the business, but sunk their hemp in the mississippi river. i told him it was my opinion that brother law was the dough-head referred to. i have had no secret conversation whatever with the mayor, and never received any charge except the one, with the rest of the police, before the city council. the mayor suggested the propriety, since rockwell and others are clear, and we have the promise of protection from the governor; and as the police are now well organized, that they put up their guns and that the council pass such an order. the danite system alluded to by norton never had any existence. it was a term made use of by some of the brethren in far west, and grew out of an expression i made use of when the brethren were preparing to defend themselves from the missouri mob, in reference to the stealing of macaiah's images (judges chapter 18)--if the enemy comes, the danites will be after them, meaning the brethren in self-defense. the mayor instructed the police to lay up their arms till further orders. at half past four p.m. council adjourned. [sidenote: reconciliation of the prophet and wm. law.] the council spent nearly the whole day in investigating the subject and examining these two witnesses. the police were all sworn and cross-examined by william law and the aldermen, and the result showed nothing but imagination, having grown out of the surmises of daniel carn; upon which law became satisfied, shook hands with me, declaring he did not believe a word of the story, and said he would stand by me to the death, and called the whole council and the police to witness his declaration. _thursday 4.--_at home. [sidenote: repartee of joseph and emma smith] i took dinner in the north room, and was remarking to brother phelps what a kind, provident wife i had,--that when i wanted a little bread and milk, she would load the table with so many good things, it would destroy my appetite. at this moment emma came in, while phelps, in continuation of the conversation said, "you must do as bonaparte did--have a little table, just large enough for the victuals you want yourself." {166} mrs. smith replied, "mr. smith is a bigger man than bonaparte: he can never eat without his friends." i remarked, "that is the wisest thing i ever heard you say." _friday 5.--_at home. last night i dreamed i saw two serpents swallowing each other tail foremost. [sidenote: alarm of william marks.] another tempest in a tea-pot, or big fuss about nothing at all. in consequence of the night being severely cold, some persons built a fire on the bank of the river, nearly opposite william marks' house. he then became afraid, and concluded he must either be the brutus or the dough-head, and lay awake all night, thinking the police had built the fire to kill him by! in the morning he called on me, reported the circumstances and expressed his fears, when another session of inquiry was held by the city council at his request, and the police sworn and questioned. the following is a synopsis of the minutes:- _special session of the city council--fears of wm. law and marks._ [sidenote: friday, january 5, 1834, 11 a.m.] names of members called. prayer by o. spencer. minutes of the last two councils read and approved. object of the council stated by the mayor, similar to the last council as william law and william marks had considered themselves in danger. when he heard the report he was unwilling to believe anything about it, from the course the thing took in the last council; but, for the sake of others, he had called this council. as leonard soby was going home night before last, he was hailed by a supposed policeman with a gun, which frightened him. soby says that a policeman had told him that marks and law must not cross his tracks; that warren smith said at another time that william marks and william law were enemies to joseph. i have never thought even to dream of doing anything against the peace of the inhabitants of this city. did not know i had any enemies in this city: have stayed at home and heard but little: did not know that there was so much evil surmising among the people. my long forbearance to my enemies ought to be {167} sufficient testimony of my peaceful disposition toward all men. it occurred to my mind that it was not fear, but got up for effect; but i do not know it. i want the council to investigate this matter. _william marks sworn._ testified that on monday evening brother soby came up and said, "are you aware of the danger you are in?" marks replied, "no." _soby:_ "your life is threatened; a policeman stopped me in the dark last night as i was going home; i was alarmed. i supposed the threats were from that policeman, but i was mistaken. another policeman, warren smith, said last sunday that joseph had enemies--that law and myself were joseph's enemies, and if they came in his way they might be popped over. a fire was kindled in the street near my house, and i thought i was watched. francis higbee told me, and a man in the east part of the town told me; and a man came from the other side of the river and told the story to that man, as he said. yesterday morning, hyrum smith, wilson law, and william law met in the street, and i told the story as before related. _mayor._ did ever anybody tell you i directed you to be watched? _william marks._ no. marshal went for francis m. higbee and george w. crouse. _leonard soby sworn._ on sunday, 31st december last, i met warren smith in crouse's store; asked him if he knew who the brutus was. warren smith said he believed william law was one, and marks another; they had better not come in his way. did not say he would shoot them, or endanger their life in any way. did not know whether there were any private instructions, or not. believed brother marks was in danger. did not think marks in any danger from joseph. thought warren smith was under a wrong impression with regard to marks. warren smith said, "he, marks, had better not cross my path when i am on duty." i gathered the idea there was something wrong with brother warren smith. do not recollect any person present. _mayor._ did warren smith or any other policeman give you to understand that i had authorized him to believe there was any difficulty between me and brother law or marks? _soby._ no. he did not think warren smith would transcend his official duties towards law or marks. felt at the time marks and law were in danger. did not think they were in danger, if they did out rise up against the authorities. did not say he had any instruction. said to mr. marks, "you have enemies." my impression was that somebody had been to joseph to make a bad impression on his mind. warren smith did mention brother marks' name, i think. {168} thirty policemen, all who were present, sworn. testified that general smith had never given them any private instruction concerning the case before the council. warren smith said soby asked his opinion who was the judas. i said, from rumor, i would suspect william law. does not believe he mentioned marks' name. my opinion was founded on rumor. brother isaac hill said brother law was in a bad situation--was kicking, and if he did not mind, he would go over the board. if he had his property in available means and was away, he would feel better. have heard it talked of that brother law was not going to stand. he did not tell what he was kicking at. i understand a brutus to mean a treacherous man. _george w. crouse sworn._ does not recollect any conversation between warren smith and leonard soby, at his store, relative to the case in question. had a discussion about the duties of policemen. councilor john taylor said it was customary in all cities for policemen to go armed in time of danger. councilor orson hyde confirmed councilor taylor's observation. councilor hyrum smith spoke. told a story of the old dutchman and the ox. soby makes me think of an old dutchman that had an ox--the first animal he ever owned in his life, and he broke him to ride; then he filled a sack with rocks and laid it on the ox's back, and got on himself, and told his son to hide by the roadside, and when he came along, to jump out and hollo boo, as he wanted to know how well his ox was broke. the son did accordingly. the ox was frightened, and threw the old man off. "father," said the son, "i did as you told me." "yes," said the old man; "but you made too big a boo." _francis m. higbee sworn._ have received the impression from rumor that mr. law, mr. marks and probably one or two others, could not subscribe to all things in the church, and there were some private matters that might make trouble. don't know of anyone being in danger. no one told me the police had received any private instruction. could not tell who he had received these rumors from. william law spoke. said he had no personal feeling against warren smith. some two or three years since, he sued brother warren, and stayed the suit, &c. was suspicious warren smith's feelings might have risen from that source. councilor hyrum smith, daniel carn, warren smith, leonard soby, and william marks addressed the council. the mayor spoke. said no one had come to him with tales about william marks, to prejudice his mind against him. was totally ignorant of it. i said to brother dunham,--if any man approach {169} my house with arms, or attempted to disturb my house, i wanted the police to take care of that individual, whoever he might be. i repeat the instruction, and am perfectly astonished that brother law, marks, or any other man should entertain such an idea [that they were in danger.] i live above suspicion on this subject from any source whatever. i never could bring my feelings to take revenge on my enemies. the city council did not concoct the idea of having a police. the several wards petitioned for a police to protect them against invasion--wanted citizens to pass the streets at any time of night without molestation; but if the police see a man breaking in to my house or barn, or anybody's house or barn, tell him to stand, and inquire his business. i think it possible that some person has been practicing fraud on brother soby and the police and upon individuals, as the police, according to their instructions, had laid away their guns. don't guard brother marks' house any more. men must not pervert the power entrusted to them like ex-governor boggs, whose executive oath required him to protect the saints in missouri, but perverted his power to enforce their extermination from the state. brother soby does not know that it was a policeman who stopped him. brother marks does not know that the police kindled the fire before his house. let the police have canes. let the citizens pass and repass at all times of night. councilor taylor spoke. thought the conclusion drawn up by brother soby, that joseph or somebody was going to get revenged by setting the guard to kill marks, was the most contemptible that could be imagined; and if brother soby had had the respect for brother joseph he ought to have had, he could not have formed such a conclusion. mayor referred to francis higbee's testimony. thought francis higbee had better stay at home and hold his tongue, lest rumor turn upon him and disclose some private matters which he would prefer kept hid. did not believe there was any rumor of the kind afloat, or he could have told some of the names of his informants. thought the young men of the city had better withdraw from his society, and let him stand on his own merits. i by no means consider him the standard of the city. there has been a system of corruption and debauchery, which these rumors have grown out of; and the individuals who are the authors of them are those who do not want a police: they want to prowl in the streets at pleasure without interruption. alderman orson spencer spoke, approving the conduct of the police. general wilson law said. "i am joseph's friend: he has no better {170} friend in the world: i am ready to lay down my life for him;" and upon that the mayor and general wilson law shook hands. the ordinance concerning the forty policemen read twice. the mayor objected to assuming the entire disposal of the police beyond the definition of the ordinance. alderman george a. smith said he could sleep with a fire near his house, if there were some of the police warming themselves by it; and he believed any honest man could do the same. the police received the thanks of the council. the cross-examination and speeches are generally omitted. council adjourned at dusk for the want of candles. [sidenote: reflections of the prophet as to traitors in high places] what can be the matter with these men? is it that the wicked flee when no man pursueth, that hit pigeons always flutter, that drowning men catch at straws, or that presidents law and marks are absolutely traitors to the church, that my remarks should produce such an excitement in their minds. can it be possible that the traitor whom porter rockwell reports to me as being in correspondence with my missouri enemies, is one of my quorum? the people in the town were astonished, almost every man saying to his neighbor, "is it possible that brother law or brother marks is a traitor, and would deliver brother joseph into the hands of his enemies in missouri?" if not, what can be the meaning of all this? "the righteous are as bold as a lion." a number of gentlemen boarding at my house conversed with me on national affairs. i sent for brother phelps, who came and read my letter to john c. calhoun, with which they were highly edified. elder brigham young went to la harpe for the purpose of instructing the saints. commenced snowing a little before sunset, and continued all night. _saturday, 6.--_snow about four inches deep. i rode out with emma in a sleigh. the bishops and lesser priesthood met at henry w. miller's hall. {171} _sunday, 7.--_at home in the morning. in the afternoon, rode out to my farm, and preached in brother cornelius p. lott's house. the twelve apostles attended meetings and preached in different parts of the city. at six p.m. attended prayer-meeting with the quorum in the assembly room. law and marks absent. _monday, 8.--_at home in the morning. at eleven went to my office to investigate a difficulty between john d. parker and his wife. after laboring with them about two hours, brought about a reconciliation. i also had an interview with william law in the streets. my uncle, john smith, from macedonia, visited me. amos fielding arrived from liverpool. _tuesday, 9.--_at home. i insert the following from the _neighbor_, as a specimen of the respect which the carthage mob has for law or justice: disgraceful affair at carthage--officers resisted. on tuesday last horace s. eldredge, one of our county officers, went to carthage for the purpose of arresting milton cook, on the charge of bastardy, and bringing him before r. d. foster, justice of the peace of this county, before whom affidavit had been made to that effect. he found the accused in bartlett's grocery, (carthage,) and arrested him. cook had a gun that he said he had loaded for the purpose, and would make a hole through the constable if he molested him, and swore he would not be taken. harmon t. wilson and others then stepped forward to his assistance, and said that they had sworn to stand by him, and that he should not go. he [eldredge] then returned with his process to the justice of the peace, and told him what had occurred. mr. r. d. foster then summoned eleven men to go along with the constable and assist him in bringing the delinquent. they went out and drove to the grocery, where they expected to find him; but he was not there. they then went out for a short time, without making known their business, when they saw an armed force gathering. {172} they shortly afterwards returned to the grocery, and saw him there where he swore he would not be taken. there was also an armed force standing in the door, who also swore he should not be taken. the officer having the process, mr. markham and mr. eagle stepped forward and wished to reason the case with them, the officer at the same time demanding their assistance. they were met with an armed force of about twenty, four of whom stood in the doorway, two with guns and bayonets, and two with pistols. the two having the bayonets charged directly at mr. markham, and swore they would run him through, and rushed upon him with their bayonets. he, however, warded off their blows with his arm, and the bayonet glanced and struck mr. john eagle in the abdomen. the bayonet went through his clothes, scratched his body, and glanced off without doing any further injury, other than giving him a slight cut in the hand. those having the pistols then attempted to shoot, when mr. markham seized the hand of one of them that held the pistol, and prevented him from firing. the other put his pistol to mr. eagle's breast, and swore he would shoot him. the company at that time used all their force, and crowded the officers and their assistants some distance back, and carried off and secreted the prisoner. the officer and his company then went to the tavern to stay all night. the next morning, about eight o'clock, the constable and mr. markham went to the grocery and searched, and bartlett said that he was gone--that he had taken his horse and gone out of town. they then saw a company of men gathered at harmon t. wilson's store, armed with guns, bayonets, pistols, clubs, and other missiles. mr. markham went to the store, where he found the constable and the prisoner. there were fifty in and about the store, all armed. mr. eldredge then told the company present who he was, and demanded all in the house to assist in taking the prisoner, and then seized him. as soon as he laid hold of the prisoner, about six or eight men laid hold of the constable. mr. markham assisted the constable. when mr. markham had nearly succeeded in liberating the constable, a man who was called dr. morrison, drew his pistol and shot at markham. the ball missed markham, but came so near mr. coltrin's head, who was one of the assistants, as to graze his forehead. as there were only four of the assistants in the store, they were overpowered by superior numbers, and the prisoner was taken away from them. they saw that it would be impossible to take him without bloodshed, and consequently returned home. the parties engaged in this affray {173} swore that, regardless of all law, they would defend the prisoner, and he should not be taken. we have received the above particulars from mr. markham, and can consequently rely upon the correctness of the statement, as he is one of the parties mentioned. the woman who was _enciente,_ who made the affidavit, is not in the church, neither is mr. eagle--the person who was struck with the bayonet. mr. eagle has gone to the governor to make complaint. we think that it is high time that prompt measures be taken to put a stop to such abominable outrages. if officers can be insulted in this manner and the law violated with impunity, we think that we shall speedily slide back into the barbarous ages. some of our mobocratic friends who assembled at a mobocratic meeting some time ago in carthage, were considerably chagrined at our terming them mobocrats. we wonder whether they now believe that they are, or not? if such proceedings as those are cherished, farewell to our republican institutions! farewell to law, equity, and justice! and farewell to all those sacred ties that bind men to their fellowmen! we would here ask where the sheriff was. why was he not applied to? we merely ask for information. we don't know that he was present or applied to. if he was, it certainly was his duty to see the law magnified. _wednesday 10.--_at home. [sidenote: john smith, uncle of the prophet, ordained a patriarch.] ordained uncle john smith a patriarch. enjoyed myself well in an interview with the brethren and concluded to take a ride part way with my uncle on his return to macedonia. in consequence of a visit from some gentlemen from carthage, i called the city council together at seven p.m. i copy the minutes:- _special session of city council; complaints of carthage citizens considered_. january 10, 1844, 7 p.m. names of members called. the mayor said:--"messrs. backman, hamilton, and sherman, lawyers from carthage, have called on me and told me that the occasion of the excitement at carthage and the resistance to the law, in the case of the arrest of cook, was the late ordinance of this council to prevent unlawful search or seizure of person or property by foreign {174} process in the city of nauvoo; that they considered said ordinance was designed to hinder the execution of the statutes of illinois within this city; consequently, they, the old citizens, felt disposed to stop the execution of processes issuing from the city precincts. they also raised objections against the process by justice foster for the apprehension of cook, because it was made returnable to him alone, whereas they said the statute required it to be made returnable before himself or some other justice. i explained to them the nature and reason of the ordinance--that was to prevent kidnapping under the pretense of law or process, and to facilitate the apprehension of thieves, &c., in this city, by throwing all foreign processes into the hands of the marshal, who would be most likely to know the hiding-places of fugitives from justice, who might secrete themselves in our city; and said that if any wrong impression had gone abroad with regard to the motives of the council in passing said ordinance, i would call the council immediately, that they might have the opportunity of giving any explanation necessary, so that the public might understand the ordinance in its true light. i have therefore called the council accordingly. i also referred the lawyers from carthage to the statute which requires all processes issued in cases of bastardy to be returnable alone to the justice issuing the same, which they doubted until showed them the law, when they looked a little crest-fallen and foolish." after deliberation, an additional section relative to the foregoing ordinance was read three times, and passed, by way of amendment:- "section 3. be it ordained by the city council of the city of nauvoo, that nothing in the foregoing ordinance shall be so construed as to prevent, hinder, or thwart the designs of justice, or to retard the civil officers of the state or county in the discharge of their official duties, but to aid and assist them within the limits of this city. "passed january 10, 1844. "joseph smith, mayor. "willard richards, recorder." council adjourned. wrote a letter to esquire backman to inform him what the city council had done. [sidenote: complaints of f.m. higbee against the prophet.] i received a long equivocating letter from francis m. higbee, charging me with having slandered his character and demanding a public trial before the church. it contains no denial of the charges which he accuses me of having spoken against him, but is full of bombast. {175} _thursday 11.--_at home. rode out, ten a.m., and returned at half-past one p.m. this morning william jones, who had stayed all night at wilson's tavern in carthage, was arrested without process by colonel levi williams and his company, who kept him in custody until noon without rations. the twelve apostles gave an invitation to the saints in nauvoo to cut and draw for me seventy-five or one hundred cords of wood on the 15th and 16th instant. _friday 12.--_thaw: snow nearly gone. [sidenote: conference in michigan] a conference was held in brownstown, main county, michigan. elder mephibosheth sirrine, president; and gehiel savage, clerk. nine branches were represented, containing 6 elders, 9 priests, 7 teachers, 1 deacon, 136 members, and 45 scattered members; one hundred members having removed from that state to nauvoo since the conference in july last. _saturday 13.--_at home in the morning. at ten o'clock, attended city council, where a bill for an ordinance concerning the recording of deeds in this city was taken under consideration, and read twice. it elicited much discussion. the ten policemen who were not present at the meeting of the city council on the 5th instant were sworn in the matter of william law and william marks, and testified they had received no private instructions whatever from me. a discussion took place on the subject of granting licenses for the sale of spirits. i signed resolutions passed at a court martial held this morning. stephen m. farnsworth was chosen president of the priests' quorum, and william carmichael and william box his counselors. _sunday 14.--_at home all day. {176} a prayer-meeting was held at the assembly room. i did not attend. warm and rainy towards evening. the twelve apostles preached at private houses in various parts of the city. a branch of the church was organized in new orleans, with 34 members. t. b. jackaway, president, and e. l. brown, clerk. _monday 15.--_at home. wrote to sister maria l. campbell, elmira, n. y. [sidenote: a wood bee] at nine, a.m., teams began to arrive with wood, according to the appointment of the twelve apostles, there being about 200 of the brethren chopping in the woods, and from thirty to forty teams engaged in drawing the wood to my house. about 100 loads were drawn, and as many more chopped, and left to be drawn another day. [sidenote: threats of francis m. higbee.] at ten, a.m., dr. richards called, and told me it was reported that francis m. higbee was going to put me under $10,000 bonds for speaking against him. at the same time, constable eldredge summoned me to attend a court as witness before esquire johnson; and i went accordingly, to give my testimony. the twelve apostles wrote the following letter:- _letter: the twelve apostles to the saints at morley settlement--material help asked for_. nauvoo, january 15, 1844. _to president isaac morley and the saints at morley settlement, the twelve send greeting_:- beloved brethren--while the work of the lord is great and sought out by all them that have pleasure therein, the lord of the vineyard has laid special charges upon some of his servants to execute; and while we are striving by all means to raise funds to hasten the temple the approaching spring, we are not unmindful of the "history of the church," the "great proclamation to the kings of the earth," and the "memorials to congress," &c., all of which are now before the church, though their {177} progress is retarded for the want of the necessities of life, in the families of those who are employed in this business. two or three clerks are necessarily employed, and that continually, by our prophet, who cheerfully devote their time--not a _tenth,_ but the _whole,_ to roll on these desirable objects; but their hands are palsied and their pens stayed, more or less. therefore, with the approbation of our president, we again call on you, as those who have ever been ready to listen to the wants of the church, that you would raise such collections of provisions as you may have at your disposal, and forward the same _without delay_ to us, for the special benefit of the clerks of president smith or the church. asking no more, it is right they should not go hungry or naked. do you ask what is wanting? we answer, look to your own households, and say what it requires to make them comfortable, and you will know just what is wanting by these men. _eatables of every kind,_ and even soap to keep their hands clean, is scarce at nauvoo, and it takes many lights to keep the pen in motion these long evenings. the president has plenty to do without supporting a number of clerks, whose business as deeply concerns every other individual in the church as himself, although he has done it to a great extent and with great inconvenience; and we are confident that when you are made acquainted with the facts, you will be unwilling that _joseph_ should _do all, and get all the blessing._ and as you shall continue your liberality in temporal things, god shall pour out upon your heads blessings spiritual and temporal; and _now_ is the time for _action_. all is peace at nauvoo, and the last report from the carthaginians was, they were beginning to think it was time to throw down their arms and attempt a compromise. but the "mormons" can truly say they have had no quarrel with them. it has all been between the citizens and the law, their own officers being the executors thereof; and we feel disposed to let them fight it out among themselves, while we live in peace and laugh at their folly. with our prayers and blessings, we subscribe ourselves your brethren in christ jesus. in behalf of the quorum, b. young, president. w. richards, clerk. the municipal court issued a warrant for the arrest of francis m. higbee, on affidavit of orson pratt. east wind in forenoon, and some rain. brisk wind from n.w. in afternoon. [sidenote: andrews' appeal to the state of maine.] {178} benjamin andrews published in the _times and seasons_ "an appeal to the people of the state of maine" setting forth the persecutions, murders, and robberies committed upon the saints by the people of the state of missouri, and soliciting the assistance of his native state in procuring redress. _tuesday, 16.--_cold and windy. [sidenote: francis m. higbee on trial--reconciliation with prophet.] at ten, a.m., francis m. higbee was brought up before the municipal court, on complaint of orson pratt, for absenting himself from city council without leave, when summoned as a witness, and for slanderous and abusive language towards one of the members of the council. the court adjourned, and the city council commenced their session, continuing till two o'clock, during which time a reconciliation took place with francis m. higbee, who had written a slanderous letter concerning me, and said many hard things, which he acknowledged; and i forgave him. i went before the council and stated that all difficulties between me and f. m. higbee were eternally buried, and i was to be his friend for ever. to which f. m. higbee replied, "i will be his friend for ever, and his right-hand man." a number of the brethren assembled and chopped up the firewood which had been hauled to my house yesterday, and piled it up ready for use. the following "ordinance concerning the sale of spirituous liquors" was passed by the city council: _an ordinance concerning the sale of spirituous liquors_. whereas, the use and sale of distilled and fermented liquors for all purposes of beverage and drink by persons in health are viewed by this city council with unqualified disapprobation: whereas, nevertheless the aforesaid liquors are considered highly beneficial for medical and mechanical purposes, and may be safely employed for such uses, under the counsel of discreet persons: therefore, {179} sect. 1. be it ordained by the city council of the city of nauvoo, that the mayor of this city is hereby authorized to sell said liquors in such quantities as he may deem expedient. sect. 2. be it further ordained, that other persons not exceeding one to each ward of the city, may also sell said liquors in like quantities for medical and mechanical purposes by obtaining a license of the mayor of the city. the above ordinance to be in full force and effect immediately after its passage,--all ordinances to the contrary notwithstanding. passed january 16, 1844. joseph smith, mayor. w. richards, recorder. an ordinance was also passed, authorizing henry g. sherwood to make out a city directory, and to establish an intelligence office in the city. also the following ordinance:- _an ordinance concerning witnesses and jurors' fees_. be it ordained by the city council of the city of nauvoo, that hereafter all persons subpoenaed and attending upon courts of trial as witnesses, or as jurors in civil cases, shall not be compelled to testify or be held in attendance either as witness or juror, unless they shall first be tendered the sum of fifty cents per day for each witness and each juror subpoenaed. passed january 16, 1844. joseph smith, mayor. w. richards, recorder. _wednesday, 17.--_at home settling accounts with various individuals. gave deed of a lot to john lytle. the steamer _shepherdess_ sank near st. louis, drowning forty passengers. _thursday, 18.--_at home, and wrote letters to reuben mcbride and joseph coe, kirtland; clark leal, of fountain green; and to justin j. butterfield, esq., chicago. [sidenote: assault upon nelson judd.] this afternoon a man called on brother nelson judd, and said he wanted to sell him some wood below davidson hibbard's. he went to see the wood, the man saying he would meet him at the place. when below, hibbard's two {180} men came up on horseback, and told him they had a warrant for him, for taking away avery's things for bear creek. one shot at him twice and the other snapped at him twice with their pistols. judd then coolly said, "now, 'tis my turn," putting his hand into his pocket, although he knew he had no pistols: yet the men fled. there was a cotillion party at the mansion this evening. _friday, 19.--_rode out in the course of the day. in the evening, gave a lecture on the constitution of the united states, and on the candidates for the presidency. mild weather. cloudy in the afternoon. a meeting was held in the assembly room to devise means for the founding of another library institution in nauvoo. {181} chapter viii. presentation of the book of mormon to queen victoria--the sealing powers of the priesthood--governor ford's warning to the people of hancock county--apostrophe to missouri--joseph smith nominated for president of the united states--his views on the powers and policy of the government of the united states. _saturday, january 20th, 1844.--_held mayor's court on the case--"city of nauvoo _versus_ stephen wilkinson," for breach of ordinance. i discharged the defendant, he paying costs. at six, p.m., prayer-meeting in the assembly room. i was at home. the high council met, but, having no business, adjourned. "stanzas" _on the presentation of the book of mormon to queen victoria_. by miss e. r. snow. before leaving london, elder lorenzo snow presented to her majesty queen victoria, and his royal highness prince albert, through the politeness of sir henry wheatly, two neatly bound copies of the book of mormon, which had been donated by president brigham young, and left in the care of elder snow for that purpose; which circumstance suggested the following lines:- of all the monarchs of the earth that wear the robes of royalty, she has inherited by birth the broadest wreath of majesty. {182} from her wide territorial wing the sun does not withdraw its light, while earth's diurnal motions bring to other nations day and night. all earthly thrones are tottering things, where lights and shadows intervene; and regal honor often brings the scaffold or the guillotine. but still her sceptre is approved; all nations deck the wreath she wears: yet, like the youth whom jesus loved, one thing is lacking even there. but lo! a prize possessing more of worth than gems with honor rife- a herald of salvation bore to her the words of endless life. that gift, however fools deride, is worthy of her royal care: she'd better lay her crown aside than spurn the light reflected there. oh would she now her influence bend--, the influence of royalty, messiah's kingdom to extend, and zion's "nursing mother" be. thus with the glory of her name inscribed on zion's lofty spire, she'd win a wreath of endless fame, to last when other wreaths expire. though over millions called to reign- herself a powerful nation's boast, 'twould be her everlasting gain to serve the king, the lord of hosts. for there are crowns and thrones on high, and kingdoms there to be conferred; there honors wait that never die; there fame's immortal trump is heard. {183} truth echoes--'tis jehovah's word; let kings and queens and princes hear; in distant isles the sound is heard; ye heavens rejoice! o earth, give ear! the time, the time is now at hand to give a glorious period birth: the son of god will take command and rule the nations of the earth. nauvoo, jan. 20, 1844. _sunday 21.--_preached at the southeast corner of the temple to several thousand people, although the weather was somewhat unpleasant. my subject was the sealing of the hearts of the fathers to the children, and the hearts of the children to the fathers. [the following synopsis was reported by elder wilford woodruff:]- _discourse: the sealing power in the priesthood_. when i consider the surrounding circumstances in which i am placed this day, standing in the open air with weak lungs, and somewhat out of health, i feel that i must have the prayers and faith of my brethren that god may strengthen me and pour out his special blessing upon me, if you get very much from me this day. there are many people assembled here to-day, and throughout the city, and from various parts of the world, who say that they have received to a certainty a portion of the knowledge from god, by revelation, in the way that he has ordained and pointed out. i shall take the broad ground, then, that we have received a portion of knowledge from god by immediate revelation, and from the same source we can receive all knowledge. what shall i talk about to-day? i know what brother cahoon wants me to speak about. he wants me to speak about the coming of elijah in the last days. i can see it in his eye. i will speak upon that subject then. the bible says, "i will send you elijah the prophet before the coming of the great and dreadful day of the lord; and he shall turn the hearts of the fathers to the children, and the hearts of the children to the fathers, lest i come and smite the earth with a curse." {184} now, the word _turn_ here should be translated _bind_, or seal. but what is the object of this important mission? or how is it to be fulfilled? the keys are to be delivered, the spirit of elijah is to come, the gospel to be established, the saints of god gathered, zion built up, and the saints to come up as saviors on mount zion. but how are they to become saviors on mount zion? by building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations and sealing powers upon their heads, in behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of elijah. and i would to god that this temple was now done, that we might go into it, and go to work and improve our time, and make use of the seals while they are on earth. the saints have not too much time to save and redeem their dead, and gather together their living relatives, that they may be saved also, before the earth will be smitten, and the consumption decreed falls upon the world. i would advise all the saints to go to with their might and gather together all their living relatives to this place, that they may be sealed and saved, that they may be prepared against the day that the destroying angel goes forth; and if the whole church should go to with all their might to save their dead, seal their posterity, and gather their living friends, and spend none of their time in behalf of the world, they would hardly get through before night would come, when no man can work; and my only trouble at the present time is concerning ourselves, that the saints _will be divided, broken up, and scattered,_ before we get our salvation secure; for there are so many fools in the world for the devil to operate upon, it gives him the advantage oftentimes. the question is frequently asked "can we not be saved without going through with all these ordinances, &c.?" i would answer, no, not the fullness of salvation. jesus said, "there are many mansions in my father's house, and i will go and prepare a place for you." _house_ here named should have been translated kingdom; and any person who is exalted to the highest mansion has to abide a celestial law, and the whole law too. but there has been a great difficulty in getting anything into the heads of this generation. it has been like splitting hemlock knots with a corn-dodger for a wedge, and a pumpkin for a beetle. even the saints are slow to understand. {185} i have tried for a number of years to get the minds of the saints prepared to receive the things of god; but we frequently see some of them, after suffering all they have for the work of god, will fly to pieces like glass as soon as anything comes that is contrary to their traditions: they cannot stand the fire at all. how many will be able to abide a celestial law, and go through and receive their exaltation, i am unable to say, as many are called, but few are chosen. prayer-meeting in the assembly room. _monday, 22.--_rainy; wind easterly; mud very deep. [sidenote: nauvoo mansion leased.] rented the nauvoo mansion and stables to ebenezer robinson for one thousand dollars per annum and board for myself and family and horses, reserving to myself three rooms in the house. prayer-meeting at president young's; ten present. [sidenote: sale of the printing establishment to john taylor] _tuesday. 23.--_ebenezer robinson took possession of the nauvoo mansion, to continue it as a public-house. w. w. phelps, newel k. whitney and willard richards valued the printing office and lot at $1,500; printing apparatus, $950; bindery, $112; foundry, $270; total, $2,832. i having sold the concern to john taylor, who in consideration was to assume the responsibility of the lawrence estate. there was a cotillion party in the evening at the nauvoo mansion. the night was clear and cold. the ship _fanny,_ captain patterson, sailed from liverpool with 210 saints on board. _wednesday, 24.--_called at my office about one o'clock. i think the appraised valuation of the printing office rather too low. weather very cold. the mob party at carthage, warsaw, and green plains continued their agitation. _thursday, 25.--_at home. prayer-meeting at brother brigham's: eight of the twelve apostles present. weather extremely cold. i approved of the doings of a general court-martial held january 13th. {186} _friday, 26.--_i dictated to my clerk an article on the situation of the nation, referring to the president's message, &c. prayer-meeting at brother young's: eight of the twelve apostles present. elder orson hyde went to carthage to preach. weather clear and cool. _saturday, 27.--_weather extremely cold and clear. prayer-meeting in the assembly room. high council met, but, having no business, adjourned. _sunday, 28.--_i had some company in the evening from warsaw. i conversed with them on politics, religion, &c. prayer-meeting in the assembly room. weather very cold. i insert the following from the _millennial star_:- _importance of elders keeping journals, case of healing recorded_. mr. editor:--the idea has frequently crossed my mind, that were the elders of the church of jesus christ in this age to keep a journal of their travels and ministry, and record all the healings and miracles they had witnessed from time to time,--that should their separate journals be afterwards collected together and published in a volume, i am inclined to believe that a far greater number of manifest displays of the power of god would be therein recorded than is found in the journals of the elders of the church of jesus christ in the early ages, at least so far as they are faithfully handed down to us in the new testament scriptures. and although, as in days of old, we are frequently branded with the epithets of "fools, fanatics, religious enthusiasts, dupes, and vile impostors," yet "what we have felt and seen, with confidence we tell." we have frequently heard from individuals on whose testimony we can rely with the greatest confidence, of extraordinary displays of the power of god in the gift of healing; such, for instance, as the blind receiving their sight, the deaf having their hearing restored, the lame man being made to "leap as an hart," the dumb spirit being cast out, and one instance of the dead being restored to life. another instance of the kind last mentioned, with a heart overflowing with gratitude, i desire to record. on the afternoon of yesterday, a child of mine, a girl aged eight years, was sliding on the rails of the staircase, when on a sudden she turned over, and fell from top to bottom with a most tremendous crash, falling on her head, and being completely double when picked up by her mother,--so much so indeed, that {187} her brother, who heard the noise, looked out of the kitchen, and seeing something lying in the passage motionless, concluded that his sister had thrown some dirty linen over the rails, and took no further notice. her mother, on hearing the noise occasioned by her fall, hastened out of the parlor to the fatal spot, and immediately discovered it was poor mary jane, who lay motionless, speechless, senseless, yea, lifeless. she instantly took her up in her arms, and when she beheld her appearance, in an agony she cried out, "my child is dead! she has fallen and killed herself." by this time i had hastened to the horrid scene, where i beheld my lovely girl stretched on the lap of her disconsolate mother, without the slightest appearance of life. i immediately examined her, and found that she breathed not, and that her pulsation had ceased. her eyes also were wide open, and quite fixed as in death, and there appeared to be gathering over them the film of dissolution. in fact, if it be true that eutychus (the young man mentioned in the 20th chapter of the acts of the apostles, who fell from an upper story,) was taken up dead, it is equally true that my daughter was taken up dead, for there was not the slightest vestige of life apparent. at this moment, with heart uplifted to my heavenly father, i, in mighty faith, placed my hands upon her and ejaculated, "lord, heal my child!" when in one moment she shewed signs of life, and attempted to speak. i immediately gave her to drink a little cold water, and bathed her head with the same. she then sat up and vomited considerably, and she is now so far recovered as this morning to sing a verse of a hymn and walk about as usual. during my presidency over the liverpool conference, which is nearly eighteen months, i have witnessed many cases of healing, but never any so very striking as the one i have just related. if you deem the narrative worthy of a place in your pages of the _millennial star,_ you are quite at liberty to insert it. i remain, dear brother, yours sincerely in the gospel of jesus, george mitchelson. [sidenote: the presidential election considered.] _monday, 29.--_at ten, a.m., the twelve apostles, together with brother hyrum and john p. greene, met at the mayor's office, to take into consideration the proper course for this people to pursue in relation to the coming presidential election. the candidates for the office of president of the united states at present before the people are martin van buren {188} and henry clay. it is morally impossible for this people, in justice to themselves, to vote for the re-election of president van buren--a man who criminally neglected his duties as chief magistrate in the cold and unblushing manner which he did, when appealed to for aid in the missouri difficulties. his heartless reply burns like a firebrand in the breast of every true friend of liberty--"_your cause is just, but i can do nothing for you_." as to mr. clay, his sentiments and cool contempt of the people's rights are manifested in his reply--_"you had better go to oregon for redress,"_ which would prohibit any true lover of our constitutional privileges from supporting him at the ballot-box. it was therefore moved by willard richards, and voted unanimously-that we will have an independent electoral ticket, and that joseph smith be a candidate for the next presidency; and that we use all honorable means in our power to secure his election. i said- _the prophet on the campaign_. if you attempt to accomplish this, you must send every man in the city who is able to speak in public throughout the land to electioneer and make stump speeches, advocate the "mormon" religion, purity of elections, and call upon the people to stand by the law and put down mobocracy. david yearsly must go,--parley p. pratt to new york, erastus snow to vermont, and sidney rigdon to pennsylvania. after the april conference we will have general conferences all over the nation, and i will attend as many as convenient. tell the people we have had whig and democratic presidents long enough: we want a president of the united states. if i ever get into the presidential chair, i will protect the people in their rights and liberties. i will not electioneer for myself. hyrum, brigham, parley and taylor must go. clayton must go, or he will apostatize. the whigs are striving for a king under the garb of democracy. there is oratory enough in the church to carry me into the presidential chair the first slide. captain white, of quincy, was at the mansion last night, {189} and this morning drank a toast. * * * "may nauvoo become the empire seat of government!" [sidenote: commencement of the prophet's views on powers and policy of u.s.] i dictated to brother phelps the head of my pamphlet, entitled, "views on the powers and policy of the government of the united states." a millerite lecturer came into the office with brother clayton, about five, p.m. i had some conversation with him about the definition of the greek word hades, and the hebrew word sheol, &c. he lectured in the evening in the hall. prayer-meeting at elder brigham young's. governor ford wrote the following expostulatory epistle to the citizens of hancock county, through the _warsaw signal_:- _governor ford's warning to the people of hancock county_. springfield january 29, 1844. dear sir:--i have received the copy of the proceeding and resolutions of a meeting of the citizens of hancock county, which you did me the honor to send me. i have observed with regret that occasions have been presented for disturbing the peace of your county; and if i knew what i could legally do to apply a corrective, i would be very ready to do it. but if you are a lawyer, or at all conversant with the law, you will know that i, as a governor, have no right to interfere in your difficulties. as yet, i believe that there has been nothing like war among you: and i hope that all of you will have the good sense to see the necessity of preserving peace. if there is anything wrong in the nauvoo charters, or in the mode of administering them, you will see that nothing short of legislative or judicial power is capable of enforcing a remedy. i myself had the honor of calling the attention of the legislature to this subject at the last session; but a large majority of both political parties in that body either did not see the evil which you complain of, or, if they did, they repeatedly refused to correct it. and yet a call is made upon me to do that which all parties refused to do at the last session. i have also been called upon to take away the arms from the _mormons,_ to raise the militia to arrest a supposed fugitive, and in fact to repeal some of the ordinances of the city of nauvoo. hancock county is justly famed for its intelligence; and i cannot {190} believe that any of its citizens are so ignorant as not to know that i have no power to do these things. the absurd and preposterous nature of these requests give some color to the charge that they are made for political effect only. i hope that this charge is untrue; for, in all candor, it would be more creditable to those concerned to have their errors attributed to ignorance than to a disposition to embroil the country in the horrors of war for the advancement of party ends. but if there should be any truth in the charge, (which god forbid.) i affectionately entreat all the good citizens engaged in it to lay aside their designs and yield up their ears to the voice of justice, reason, and humanity. all that i can do at present is to admonish both parties to beware of carrying matters to extremity. let it come to this--let a state of war ensue, and i will be compelled to interfere with executive power. in that case also, i wish, in a friendly, affectionate, and candid manner, to tell the citizens of hancock county, _mormons_ and all, that my interference will be against those who shall be the first transgressors. i am bound by the laws and constitution to regard you all as citizens of the state, possessed of equal rights and privileges, and to cherish the rights of one as dearly as the rights of another. i can know no distinction among you except that of assailant and assailed. i hope, dear sir, you will do me the favor to publish this letter in the papers of your county, for the satisfaction of all persons concerned. i am, with the highest respect, your obedient servant, thomas ford. _tuesday 30.--_at eleven, a.m., i went into the office with colonel jackson. one, p.m., held mayor's court at my office, on the case "city _versus_ thomas coates." fined the defendant $25 and costs for beating john ellison. a millerite preached again in the assembly room, and elder rigdon replied to him. there was a full house. prayer-meeting at elder brigham young's. [sidenote: winchester's mission to warsaw.] _wednesday, 31.--_eleven, a.m., i called at the office, and told benjamin winchester to go to warsaw and preach the first principles of the gospel, get some lexicons, and return home. {191} prayer-meeting at elder brigham young's in the evening. there seems to be quite a revival throughout nauvoo, and an inquiry after the things of god, by all the quorums and the church in general. [sidenote: rigdon's appeal to pennsylvania.] sidney rigdon published a lengthy appeal to the legislature of the state of pennsylvania, setting forth in pathetic style the grievances he had suffered through the persecution against the church by the state of missouri, which concludes as follows:- _peroration of rigdon's appeal to pennsylvania_. in confidence of the purity and patriotism of the representatives of the people of his native state, your memorialist comes to your honorable body, through this his winged messenger, to tell you that the altar which was erected by the blood of your ancestors to civil and religious liberty, from whence ascended up the holy incense of pure patriotism and universal good will to man, into the presence of jehovah, a savior of life, is thrown down, and the worshipers thereat have been driven away, or else they are lying slain at the place of the altar. he comes to tell your honorable body that the temple your fathers erected to freedom, whither their sons assembled to hear her precepts and cherish her doctrines in their hearts, has been desecrated--its portals closed, so that those who go up thither are forbidden to enter. he comes to tell your honorable body that the blood of the heroes and patriots of the revolution, who have been slain by wicked hands for enjoying their religious rights, the boon of heaven to man, has cried and is crying in the ears of the lord of sabaoth, saying, "redress, redress our wrongs, o lord god of the whole earth." he comes to tell your honorable body that the dying groans of infant innocence and the shrieks of insulted and abused females, and many of them widows of revolutionary patriots, have ascended up into the ears of omnipotence, and are registered in the archives of eternity, to be had in the day of retribution as a testimony against the whole nation, unless their cries and groans are heard by the representatives of the people, and ample redress made, as far as the nation can make it, or else the wrath of the almighty will come down in fury against the whole nation. under all these circumstances, your memorialist prays to be heard {192} by your honorable body touching all the matters of his memorial. and as a memorial will be presented to congress this session for redress of our grievances, he prays your honorable body will instruct the whole delegation of pennsylvania, in both houses, to use all their influence in the national councils to have redress granted. and, as in duty bound, your memorialist will ever pray. sidney rigdon. miss e. r. snow published the following apostrophe to- "missouri." what aileth thee, o missouri! that thy face should gather blackness? and why are thy features so terribly distorted? rottennesss has seized upon thy vitals, corruption is preying upon thy inward parts, and the breath of thy lips is full of destructive contagion. what meaneth thy shaking? and why art thou terrified? thou hast become like belshazzar. "_mene, mene, tekel, upharsin_!" is indeed written against thee; but it is the work of thine own hand; the characters upon thy wall are of thine own inscription; and wherefore dost thou tremble? wouldst thou know the interpretation thereof? hast thou sought for a daniel to declare it unto thee? verily one greater than a daniel was in thy midst; but thou hast butchered the saints, and hast hunted the prophets like ahab of old. thou has extinguished the light of thy own glory; thou hast plucked from thy head the crown of honor; thou hast divested thyself of the robe of respectability; thou hast thrust from thine own bosom the veins that flowed with virtue and integrity. thou hast violated the laws of our sacred constitution; thou hast unsheathed the sword against thy dearest national rights, by rising up against thine own citizens, and moistening thy soil with the blood of those that legally inherited it. when thou hadst torn from helpless innocence its rightful protectors thou didst pollute the holy sanctuary of female virtue, and barbarously trampled upon the most sacred gems of domestic felicity. therefore the daughters of columbia count thee a reproach, and blush with indignation at the mention of thy name. thou hast become an ignominious stain on the escutcheon of a noble, free and independent republic; thou hast become a stink in the nostrils of the goddess of liberty. {193} thou art fallen--thou art fallen beneath the weight of thine own unhallowed deeds, and thine iniquities are pressing as a heavy load upon thee. but although thy glory has departed--though thou hast gone down like a star that is set forever, thy memory will not be erased; thou wilt be had in remembrance even until the saints of god shall forget that the way to the celestial kingdom is "through great tribulation." though thou shouldst be severed from the body of the union, like a mortified member--though the lion from the thicket should devour thee, thy doings will be perpetuated; mention will be made of them by the generations to come. thou art already associated with herod, nero, and the bloody inquisition; thy name has become synonymous with oppression, cruelty, treachery, and murder. thou wilt rank high with the haters of righteousness and the shedders of innocent blood: the hosts of tyrants are waiting beneath to meet thee at thy coming. o ye wise legislators! ye executives of the nation! ye distributors of justice! ye advocates of equal rights! arise and redress the wrongs of an innocent people, and redeem the cause of insulted liberty. let not the contagious spirit of corruption wither the sacred wreath that encircles you, and spread a cloud of darkness over the glory of your star-spangled banner; lest the monarchs of the earth should have you in derision; lest you should be weighed in the balance with the heathen nations, and should be found wanting; lest the arm of the lord should be revealed in judgment against you; lest an arrow of vengeance from the almighty should pierce the rotten fabric of a once sheltering constitution, and your boasted confidence become like an oak dismembered of its branches, whose shattered trunk is torn piecemeal by the uprising of the tempest! for the cries of the widow and fatherless, the groans of the oppressed and the prayers of the suffering exile have come up before the god of hosts, who brought our pilgrim fathers across the boisterous ocean, and raised up a washington to break the yoke of foreign oppression. morley settlement, january, 1844. _thursday, february 1.--_at home: weather cold. [sidenote: an appeal to massachusetts--phineas richards.] phinehas richards published a thrilling appeal to the inhabitants of his native state of massachusetts, to consider the wrongs sustained in the loss of lives and property, and other damages {194} done to the church of jesus christ of latter-day saints, of which he is a member. elder reuben hedlock wrote to president brigham young, giving the names of those who had emigrated at the expense of the office, amounting to $2,378; which is due from the emigrants. _friday, 2.--_dr. willard richards called and read phinehas richards' appeal to the inhabitants of massachusetts, for redress of missouri grievances. prayer-meeting at elder brigham young's. weather cold. i went into the assembly room, where i found elders wilford woodruff, willard richards, and w. w. phelps, to whom i related the following dream, which elder willford woodruff reported: _the prophet's dream--troubled waters overcome_. i was standing on a peninsula, in the midst of a vast body of water where there appeared to be a large harbor or pier built out for boats to come to. i was surrounded by my friends, and while looking at this harbor i saw a steamboat approaching the harbor. there were bridges on the pier for persons to cross, and there came up a wind and drove the steamboat under one of the bridges and upset it. i ran up to the boat, expecting the persons would all drown; and wishing to do something to assist them, i put my hand against the side of the boat, and with one surge i shoved it under the bridge and righted it up, and then told them to take care of themselves. but it was not long before i saw them starting out into the channel or main body of the water again. the storms were raging and the waters rough. i said to my friends that if they did not understand the signs of the times and the spirit of prophecy, they would be apt to be lost. it was but a few moments after when we saw the waves break over the boat, and she soon foundered and went down with all on board. the storm and waters were still very rough; yet i told my friends around me that i believed i could stem those waves and that storm, and swim in the waters better than the steamboat did; at any rate i was determined to try it. but my friends laughed at me, and told me i could not stand at all, but would be drowned. {195} the waters looked clear and beautiful, though exceedingly rough; and i said i believed i could swim, and i would try it anyhow. they said i would drown. i said i would have a frolic in the water first, if i did; and i drove off in the raging waves. i had swam but a short distance when a towering wave overwhelmed me for a time; but i soon found myself on the top of it, and soon i met the second wave in the same way; and for a while i struggled hard to live in the midst of the storm and waves, and soon found i gained upon every wave, and skimmed the torrent better; and i soon had power to swim with my head out of water: so the waves did not break over me at all, and i found that i had swam a great distance; and in looking about, i saw my brother samuel by my side. i asked him how he liked it. he said, "first rate," and i thought so too. i was soon enabled to swim with my head and shoulders out of water, and i could swim as fast as any steamboat. in a little time it became calm, and i could rush through the water, and only go in to my loins, and soon i only went in to my knees, and finally could tread on the top of the water, and went almost with the speed of an arrow. i said to samuel, see how swift i can go! i thought it was great sport and pleasure to travel with such speed, and i awoke. _saturday 13.--_prayer-meeting in the assembly room. the high council met. did but little business. a rather favorable article appears in niles' _national register_ of this date, noticing the correspondence between myself and john c. calhoun, a copy of which is contained in the political department of the same number. it also notices the correspondence between myself and james arlington bennett, publishing the same, with some of our city ordinances. the editor also quotes the following from the _hawk eye_:- _mormon improvements._ although much complained has been made about the mormons, we saw on our late trip evidences of improvement on our prairies which we consider highly creditable to the mormons who made them, without whom we doubt whether they would have been made for many years to come. all those who have traveled over the large prairie between fort madison, warsaw and carthage, remember how dreary it was a few {196} years since. now it is studded with houses and good farms. the english, who understand hedging and ditching far better than our people, have gone upon that prairie and have enclosed extensive fields in this manner. along the old rock island tract, which we traveled seven years ago, and which was then a dreary waste, we saw a field enclosed with a good sod fence, six miles long and one wide. we think such enterprise is worthy to be mentioned. as long as the mormons are harmless, and do not interfere with the rights of our people we think they should be treated well. we shall never convince them that they are a deluded people, as far as their religious notions are concerned, in any other way. [sidenote: the 144,000 selection begun.] _sunday 4.--_i attended prayer-meeting with the quorum in the assembly room, and made some remarks respecting the hundred and forty-four thousand mentioned by john the revelator, showing that the selection of persons to form that number had already commenced. president brigham young held a meeting at brother chamberlain's, in the neighborhood north of the city; and elder wilford woodruff, at thomas kingston's, six miles east of the city. [sidenote: city council] _monday 5.--_the regular session of the municipal court was opened in the mayor's office. present, george w. harris, george a. smith, and n. k. whitney. adjourned to the nauvoo mansion, on account of the severity of the weather. i presided as chief justice. the assessors of the different wards in the city presented their tax-lists, which occupied nearly all day. the court remitted the taxes of the widows and of the poor who were unable to pay. [sidenote: architecture of the nauvoo temple.] in the afternoon, elder william weeks (whom i had employed as architect of the temple,) came in for instruction. i instructed him in relation to the circular windows designed to light the offices in the dead work of the arch between stories. he said that round windows in the broad side of a building were a violation of all the known rules of architecture, and contended that they should be semicircular--that the {197} building was too low for round windows. i told him i would have the circles, if he had to make the temple ten feet higher than it was originally calculated; that one light at the centre of each circular window would be sufficient to light the whole room; that when the whole building was thus illuminated, the effect would be remarkably grand. "i wish you to carry out _my_ designs. i have seen in vision the splendid appearance of that building illuminated, and will have it built according to the pattern shown me." [sidenote: originality of bank views.] called at my office in the evening, and revised my "views of the powers and policy of the government of the united states." i was the first one who publicly proposed a national bank on the principles set forth in that pamphlet. _tuesday, 6.--_very cold day. i spent the evening with my brother hyrum, sidney rigdon, and the twelve apostles and their wives, at elder john taylor's; took supper, and had a very pleasant time. _wednesday, 7.--_an exceedingly cold day. in the evening i met with my brother hyrum and the twelve apostles in my office, at their request, to devise means to promote the interests of the general government. i completed and signed my "views of the powers and policy of the government of the united states," which i here insert: _views of the powers and policy of the government of the united states.--joseph smith._ born in a land of liberty, and breathing an air uncorrupted with the sirocco of barbarous climes, i ever feel a double anxiety for the happiness of all men, both in time and in eternity. my cogitations, like daniel's have for a long time troubled me, when i viewed the condition of men throughout the world, and more especially in this boasted realm, where the declaration of independence "holds these truths to be self-evident, that all men are created equal; that they are endowed by their creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness;" but at the same time some two or three millions of people are held as slaves for life, because the spirit in them is covered with a darker skin than ours; and hundreds of our own kindred for an infraction, or supposed infraction, {198} of some over-wise statute, have to be incarcerated in dungeon gloom, or penitentiaries, while the duellist, the debauchee, and the defaulter for millions, and other criminals, take the uppermost rooms at feasts, or, like the bird of passage, find a more congenial clime by flight. the wisdom which ought to characterize the freest, wisest, and most noble nation of the nineteenth century, should, like the sun in his meridian splendor, warm every object beneath its rays; and the main efforts of her officers, who are nothing more nor less than the servants of the people, ought to be directed to ameliorate the condition of all, black or white, bond or free; for the best of books says, "god hath made of one blood all nations of men for to dwell on all the face of the earth." our common country presents to all men the same advantages, the facilities, the same prospects, the same honors, and the same rewards; and without hypocrisy, the constitution, when it says, "we, the people of the united states, in order to form a more perfect union, establish justice, ensure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity, do ordain and establish this constitution for the united states of america," meant just what it said without reference to color or condition, _ad infinitum_. the aspirations and expectations of a virtuous people, environed with so wise, so liberal, so deep, so broad, and so high a charter of _equal rights_ as appears in said constitution, ought to be treated by those to whom the administration of the laws is entrusted with as much sanctity as the prayers of the saints are treated in heaven, that love, confidence, and union, like the sun, moon, and stars, should bear witness, "for ever singing as they shine, the hand that made us is divine!" unity is power; and when i reflect on the importance of it to the stability of all governments, i am astounded at the silly moves of persons and parties to foment discord in order to ride into power on the current of popular excitement; nor am i less surprised at the stretches of power or restrictions of right which too often appear as acts of legislators to pave the way to some favorite political scheme as destitute of intrinsic merit as a wolf's heart is of the milk of human kindness. a frenchman would say, _"presque tout aimer richesses et pouvoir."_ (almost all men like wealth and power.) i must dwell on this subject longer than others; for nearly one hundred years ago that golden patriot, benjamin franklin, drew up a plan of union for the then colonies of great britain, that_ now_ are such {199} an independent nation, which, among many wise provisions for obedient children under their father's more rugged hand, had this:--"they have power to make laws, and lay and levy such general duties, imports, or taxes as to them shall appear most equal and just, (considering the ability and other circumstances of the inhabitants in the several colonies,) and such as may be collected with the least inconvenience to the people, rather discouraging luxury than loading industry with unnecessary burthens." great britain surely lacked the laudable humanity and fostering clemency to grant such a just plan of union; but the sentiment remains, like the land that honored its birth, as a pattern for wise men _to study the convenience of the people more than the comfort of the cabinet_. and one of the most noble fathers of our freedom and country's glory, great in war, great in peace, great in the estimation of the world, and great in the hearts of his countrymen, (the illustrious washington,) said in his first inaugural address to congress--"i behold the surest pledges that as, on one side, no local prejudices or attachments, no separate views or party animosities will misdirect the comprehensive and equal eye which ought to watch over this great assemblage of communities and interests, so, on another, that the foundations of our national policy will be laid in the pure and immutable principles of private morality, and the pre-eminence of free government be exemplified by all the attributes which can win the affections of its citizens and command the respect of the world." verily, here shine the virtue and wisdom of a statesman in such lucid rays, that had every succeeding congress followed the rich instruction in all their deliberations and enactments, for the benefit and convenience of the whole community and the communities of which it is composed, no sound of a rebellion in south carolina, no rupture in rhode island, no mob in missouri expelling her citizens by executive authority, corruption in the ballot-boxes, a border warfare between ohio and michigan, hard times and distress, outbreak upon outbreak in the principal cities, murder, robbery, and defalcation, scarcity of money, and a thousand other difficulties, would have torn asunder the bonds of the union, destroyed the confidence of man with man, and left the great body of the people to mourn over misfortunes in poverty brought on by corrupt legislation in an hour of proud vanity for self-aggrandizement. the great washington, soon after the foregoing faithful admonition for the common welfare of his nation, further advised congress that "among the many interesting objects which will engage your attention, that of providing for the common defense will merit particular regard. to be prepared for war is one of the most effectual means of preserving peace." as the italian would say--"_buono aviso_." {200} the elder adams, in his inaugural address, give national pride such a grand turn of justification, that every honest citizen must look back upon the infancy of the united states with an approving smile, and rejoice that patriotism in their rulers, virtue in the people, and prosperity in the union once crowded the expectations of hope, unveiled the sophistry of the hypocrite, and silenced the folly of foes. mr. adams said, "if national pride is ever justifiable or excusable, it is when it springs not from _power_ or riches, grandeur or glory, but from conviction of national innocence, information, and benevolence." there is no doubt such was actually the case with our young realm at the close of the last century. peace, prosperity, and union filled the country with religious toleration, temporal enjoyment, and virtuous enterprise; and grandly, too, when the deadly winter of the "stamp act," the "tea act," and other close communion acts of royalty had choked the growth of freedom of speech, liberty of the press, and liberty of conscience--did light, liberty, and loyalty flourish like the cedars of god. the respected and venerable thomas jefferson, in his inaugural address, made more than forty years ago, shows what a beautiful prospect an innocent, virtuous nation presents to the sage's eye, where there is space for enterprise, hands for industry, heads for heroes, and hearts for moral greatness. he said, "a rising nation spread over a wide and fruitful land, traversing all the seas with the rich productions of their industry, engaged in commerce with nations who feel power and forget right, advancing rapidly to destinies beyond the reach of mortal eye,--when i contemplate these transcendent objects, and see the honor, the happiness, and the hopes of this beloved country committed to the issue and the auspices of this day. i shrink from the contemplation, and humble myself before the magnitude of the undertaking." such a prospect was truly soul-stirring to a good man. but "since the fathers have fallen asleep," wicked and designing men have unrobed the government of its glory; and the people, if not in dust and ashes, or in sackcloth, have to lament in poverty her departed greatness, while demagogues build fires in the north and south, east and west, to keep up their spirits _till it is better times._ but year after year has left the people to _hope_, till the very name of _congress or state legislature_ is as horrible to the sensitive friend of his country as the house of "bluebard" is to children, or "crockford's" hell of london to meek men. [1] when the people are secure and their rights properly respected, then the four main pillars of prosperity--viz., agriculture, manufactures, {201} navigation, and commerce, need the fostering care of government; and in so goodly a country as ours, where the soil, the climate, the rivers, the lakes, and the sea coast, the productions, the timber, the minerals, and the inhabitants are so diversified, that a pleasing variety accommodates all tastes, trades, and calculations, it certainly is the highest point of supervision to protect the whole northern and southern, eastern and western, centre and circumference of the realm, by a judicious tariff. it is an old saying and a true one, "if you wish to be _respected,_ respect yourselves." i will adopt in part the language of mr. madison's inaugural address,--"to cherish peace and friendly intercourse with all nations, having correspondent dispositions; to maintain sincere neutrality towards belligerent nations; to prefer in all cases amicable discussion and reasonable accommodation of differences to a decision of them by an appeal to arms; to exclude foreign intrigues and foreign partialities, so degrading to all countries, and so baneful to free ones; to foster a spirit of independence too just to invade the rights of others, too proud to surrender our own, too liberal to indulge unworthy prejudices ourselves, and too elevated not to look down upon them in others; to hold the union of the states as the basis of their peace and happiness; to support the constitution, which is the cement of the union, as well in its limitations as in its authorities; to respect the rights and authorities reserved to the states and to the people as equally incorporated with and essential to the success of the general system; to avoid the slightest interference with the rights of conscience or the functions of religion, so wisely exempted from civil jurisdiction; to preserve in their full energy the other salutary provisions in behalf of private and personal rights, and of the freedom of the press,--so far as intention aids in the fulfillment of duty, are consummations too big with benefits not to captivate the energies of all honest men to achieve them, when they can be brought to pass by reciprocation, friendly alliances, wise legislation, and honorable treaties." the government has once flourished under the guidance of trusty servants; and the hon. mr. monroe, in his day, while speaking of the constitution, says, "our commerce has been wisely regulated with foreign nations and between the states. new states have been admitted into our union. our territory has been enlarged by fair and honorable treaty, and with great advantage to the original states; the states respectively protected by the national government, under a mild paternal system against foreign dangers, and enjoying within their separate spheres, by a wise partition of power, a just proportion of the sovereignty, have improved their police, extended their settlements, and attained a strength and maturity which are the best proofs of {202} wholesome laws well administered. and if we look to the condition of individuals, what a proud spectacle does it exhibit! on whom has oppression fallen in any quarter of our union? who has been deprived of any right of person or property?--who restrained from offering his vows in the mode which he prefers to the divine author of his being? it is well know that all these blessings have been enjoyed in their fullest extent; and i add, with peculiar satisfaction, that there has been no example of a capital punishment being inflicted on any one for the crime of high treason." what a delightful picture of power, policy, and prosperity! truly the wise man's proverb is just--righteousness exalteth a nation, but sin is a reproach to any people. but this is not all. the same honorable statesman, after having had about forty years' experience in the government, under the full tide of successful experiment, gives the following commendatory assurance of the efficiency of the _magna charta_ to answer its great end and aim--_to protect the people in their rights._ "such, then, is the happy government under which we live; a government adequate to every purpose for which the social compact is formed; a government elective in all its branches, under which every citizen may by his merit obtain the highest trust recognized by the constitution, which contains within it no cause of discord, none to put at variance one portion of the community with another, a government which protects every citizen in the full enjoyment of his rights, and is able to protect the nation against injustice from foreign powers." again, the younger adams, in the silver age of our country's advancement to fame, in his inaugural address (1825), thus candidly declares the majesty of the youthful republic in its increasing greatness;--"the year of jubilee, since the first formation of our union, has just elapsed: that of the declaration of independence is at hand. the consummation of both was effected by this constitution. since that period, a population of four millions has multiplied to twelve. a territory, bounded by the mississippi, has been extended from sea to sea. new states have been admitted to the union, in numbers nearly equal to those of the first confederation. treaties of peace, amity, and commerce have been concluded with the principal dominions of the earth. the people of other nations, the inhabitants of regions acquired, not by conquest, but by compact, have been united with us in the participation of our rights and duties, of our burdens and blessings. the forest has fallen by the ax of our woodsman. the soil has been made to teem by the tillage of our farmers. our commerce has whitened every ocean. the dominion of man over physical nature has been extended by the invention of our artists. liberty and law have marched hand in hand. all the purposes of human association have been accomplished as effectively {203} as under any other government on the globe, and at a cost little exceeding, in a whole generation, the expenditures of other nations in a single year." in continuation of such noble sentiments, general jackson, upon his ascension to the great chair of the chief magistracy, said, "as long as our government is administered for the good of the people, and is regulated by their will, as long as it secures to us the rights of person and property, liberty of conscience, and of the press, it will be worth defending; and so long as it is worth defending, a patriotic militia will cover it with an impenetrable _aegis_." general jackson's administration may be denominated the _acme_ of american glory, liberty, and prosperity; for the national debt, which in 1815, on account of the late war, was $125,000,000, and being lessened gradually, was paid up in his golden day, and preparations were made to distribute the surplus revenue among the several states; and that august patriot, to use his own words in his farewell address, retired, leaving "a great people prosperous and happy, in the full enjoyment of liberty and peace, honored and respected by every nation of the world." at the age, then, of sixty years, our blooming republic began to decline under the withering touch of martin van buren! disappointed ambition, thirst for power, pride, corruption, party spirit, faction, patronage, perquisites, fame, tangling alliances, priestcraft, and spiritual wickedness in _high places,_ stuck hands and revelled in midnight splendor. trouble, vexation, perplexity, and contention, mingled with hope, fear, and murmuring, rumbled through the union and agitated the whole nation, as would an earthquake at the centre of the earth, the world heaving the sea beyond its bounds and shaking the everlasting hills; so, in hopes of better times, while jealousy, hypocritical pretensions, and pompous ambition were luxuriating on the ill-gotten spoils of the people, they rose in their majesty like a tornado, and swept through the land, till general harrison appeared as a star among the storm-clouds for better weather. the calm came, and the language of that venerable patriot, in his inaugural address, while descanting upon the merits of the constitution and its framers, thus expressed himself:--"there were in it features which appeared not to be in harmony with their ideas of a simple representative democracy or republic. and knowing the tendency of power to increase itself, particularly when executed by a single individual, predictions were made that, at no very remote period, the government would terminate in virtual monarchy. "it would not become me to say that the fears of these patriots have {204} been already realized. but as i sincerely believe that the tendency of measures and of men's opinions for some years past has been in that direction, it is, i conceive, strictly proper that i should take this occasion to repeat the assurances i have heretofore given of my determination to arrest the progress of that tendency, if it really exists, and restore the government to its pristine health and vigor." this good man died before he had the opportunity of applying one balm to ease the pain of our groaning country, and i am willing the nation should be the judge, whether general harrison, in his exalted station, upon the eve of his entrance into the world of spirits, told the truth, or not, with acting president tyler's three years of perplexity, and pseudo-whig-democrat reign to heal the breaches or show the wounds, _secundum artem_. subsequent events, all things considered, van buren's downfall, harrison's exit, and tyler's self-sufficient turn to the whole, go to show-[2] * * * _certainly there is a god in heaven to reveal secrets_. no honest man can doubt for a moment but the glory of american liberty is on the wane, and that calamity and confusion will sooner or later destroy the peace of the people. speculators will urge a national bank as a savior of credit and comfort. a hireling pseudo-priesthood will plausibly push abolition doctrines and doings and "human rights" into congress, and into every other place where conquest smells of fame, or opposition swells to popularity. democracy, whiggery, and cliquery will attract their elements and foment divisions among the people, to accomplish fancied schemes and accumulate power, while poverty, driven to despair, like hunger forcing its way through a wall, will break through the statues of men to save life, and mend the breach in prison glooms. a still higher grade of what the "nobility of nations" call "great men" will dally with all rights in order to smuggle a fortune at "one fell swoop," mortgage texas, possess oregon, and claim all the unsettled regions of the world for hunting and trapping; and should an humble, honest man, red, black, or white, exhibit a better title, these gentry have only to clothe the judge with richer ermine, and spangle the lawyer's finger with finer rings, to have the judgment of his peers and the honor of his lords as a pattern of honesty, virtue, and humanity, while the motto hangs on his nation's escutcheon--"_every man has his price_!" now, o people! people! turn unto the lord and live, and reform this nation. frustrate the designs of wicked men. reduce congress at {205} least two-thirds. two senators from a state and two members to a million of population will do more business than the army that now occupy the halls of the national legislature. pay them two dollars and their board per diem (except sundays.) that is more than the farmer gets, and he lives honestly. curtail the officers of government in pay, number, and power; for the philistine lords have shorn our nation of its goodly locks in the lap of delilah. petition your state legislatures to pardon every convict in their several penitentiaries, blessing them as they go, and saying to them, in the name of the lord, _go thy way, and sin no more_. advise your legislators, when they make laws for larceny, burglary, or any felony, to make the penalty applicable to work upon roads, public works, or any place where the culprit can be taught more wisdom and more virtue, and become more enlightened. rigor and seclusion will never do as much to reform the propensities of men as reason and friendship. murder only can claim confinement or death. let the penitentiaries be turned into seminaries of learning, where intelligence, like the angels of heaven, would banish such fragments of barbarism. imprisonment for debt is a meaner practice than the savage tolerates, with all his ferocity. "_amor vincit omnia_." petition, also, ye goodly inhabitants of the slave states, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, infamy and shame. pray congress to pay every man a reasonable price for his slaves out of the surplus revenue arising from the sale of public lands, and from the deduction of pay from the members of congress. break off the shackles from the poor black man, and hire him to labor like other human beings; for "an hour of virtuous liberty on earth is worth a whole eternity of bondage." abolish the practice in the army and navy of trying men by court-martial for desertion. if a soldier or marine runs away, send him his wages, with this instruction, that his country will never trust him again; he has forfeited his honor. make honor the standard with all men. be sure that good is rendered for evil in all cases; and the whole nation, like a kingdom of kings and priests, will rise up in righteousness, and be respected as wise and worthy on earth, and as just and holy for heaven, by jehovah, the author of perfection. more economy in the national and state governments would make less taxes among the people; more equality through the cities, towns and country, would make less distinction among the people; and more honesty and familiarity in societies would make less hypocrisy and flattery in all branches of the community; and open, frank, candid decorum to all men, in this boasted land of liberty, would beget esteem, {206} confidence, union, and love; and the neighbor from any state or from any country, of whatever color, clime or tongue, could rejoice when he put his foot on the sacred soil of freedom, and exclaim, the very name of _"american"_ is fraught with _"friendship!"_ oh, then, create confidence, restore freedom, break down slavery, banish imprisonment for debt, and be in love, fellowship and peace with all the world! remember that honesty is not subject to law. the law was made for transgressors. wherefore a * * * * good name is better than riches. for the accommodation of the people in every state and territory, let congress show their wisdom by granting a national bank, with branches in each state and territory, where the capital stock shall be held by the nation for the central bank, and by the states and territories for the branches; and whose officers and directors shall be elected yearly by the people, with wages at the rate of two dollars per day for services; which several banks shall never issue any more bills than the amount of capital stock in her vaults and the interest. the net gain of the central bank shall be applied to the national revenue, and that of the branches to the states and territories' revenues. and the bills shall be par throughout the nation, which will mercifully cure that fatal disorder known in cities as _brokerage,_ and leave the people's money in their own pockets. give every man his constitutional freedom and the president full power to send an army to suppress mobs, and the states authority to repeal and impugn that relic of folly which makes it necessary for the governor of a state to make the demand of the president for troops, in case of invasion or rebellion. the governor himself may be a mobber; and instead of being punished, as he should be, for murder or treason, he may destroy the very lives, rights, and property he should protect. like the good samaritan, send every lawyer as soon as he repents and obeys the ordinances of heaven, to preach the gospel to the destitute, without purse or scrip, pouring in the oil and the wine. a learned priesthood is certainly more honorable than _"an hireling clergy_." as to the contiguous territories to the united states, wisdom would direct no tangling alliance. oregon belongs to this government honorably; and when we have the red man's consent, let the union spread from the east to the west sea; and if texas petitions congress to be adopted among the sons of liberty, give her the right hand of fellowship, and refuse not the same friendly grip to canada and mexico. and when the right arm of freemen is stretched out in the character of a navy for the protection of rights, commerce, and honor, let the iron eyes of power watch from maine to mexico, and from california to columbia. thus may union be strengthened, and foreign speculation prevented from opposing broadside to broadside. {207} seventy years have done much for this goodly land. they have burst the chains of oppression and monarchy, and multiplied its inhabitants from two to twenty millions, with a proportionate share of knowledge keen enough to circumnavigate the globe, draw the lightning from the clouds, and cope with all the crowned heads of the world. then why--oh, why will a once flourishing people not arise, phoenix-like over the cinders of martin van buren's power, and over the sinking fragments of smoking ruins of other catamount politicians, and over the windfalls of benton, calhoun, clay, wright, and a caravan of other equally unfortunate law doctors, and cheerfully help to spread a plaster and bind up the _burnt, bleeding wounds,_ of a sore but blessed country? the southern people are hospitable and noble. they will help to rid so _free_ a country of every vestige of slavery, whenever they are assured of an equivalent for their property. the country will be full of money and confidence when a national bank of twenty millions, and a state bank in every state, with a million or more, gives a tone to monetary matters, and make a circulating medium as valuable in the purses of a whole community as in the coffers of a speculating banker or broker. the people may have faults, but they should never be trifled with. i think mr. pitt's quotation in the british parliament of mr. prior's couplet for the husband and wife, to apply to the course which the king and ministry of england should pursue to the then colonies of the _now_ united states, might be a genuine rule of action for some of the _breath-made_ men in high places to use towards the posterity of this noble, daring people:- "be to her faults a little blind; be to her virtues very kind." we have had democratic presidents, whig presidents, a pseudo-democratic-whig president, and now it is time to have a _president of the united states;_ and let the people of the whole union, like the inflexible romans, whenever they find a _promise_ made by a candidate that is not _practiced_ as an officer, hurl the miserable sycophant from his exaltation, as god did nebuchadnezzar, to crop the grass of the field with a beast's heart among the cattle. mr. van buren said, in his inaugural address, that he went in the presidential chair the inflexible and uncompromising opponent of every attempt, on the part of congress, to abolish slavery in the district of columbia, against the wishes of the slave-holding states, and also with a determination equally decided to resist the slightest interference with it in the states where it exists. poor little matty made this rhapsodical sweep with the fact before his eyes, that the state of new york, his native state, had abolished {208} slavery without a struggle or a groan. great god, how independent! from henceforth slavery is tolerated where it exists, constitution or no constitution, people or no people, right or wrong_: vox matti! vox diaboli!_ and peradventure, his great "sub-treasury" scheme was a piece of the same mind. but the man and his measures have such a striking resemblance to the anecdote of the welshman and his cart-tongue, that when the constitution was so long that it allowed slavery at the capitol of a free people, it could not be cut off; but when it was so short that it needed a _sub-treasury_ to save the funds of the nation, it _could be spliced!_ oh, granny, granny, what a long tail our puss has got. [3] * * * but his mighty whisk through the great national fire, for the presidential chestnuts, _burnt the locks of his glory with the blaze of his folly_! in the united states the people are the government, and their united voice is the only sovereign that should rule, the only power that should be obeyed, and the only gentlemen that should be honored at home and abroad, on the land and on the sea. wherefore, were i the president of the united states, by the voice of a virtuous people, i would honor the old paths of the venerated fathers of freedom; i would walk in the tracks of the illustrious patriots who carried the ark of the government upon their shoulders with an eye single to the glory of the people, and when that people petitioned to abolish slavery in the slave states, i would use all honorable means to have their prayers granted, and, give liberty to the captive by paying the southern gentlemen a reasonable equivalent for his property, that the whole nation might be free indeed! when the people petitioned for a national bank, i would use my best endeavors to have their prayers answered, and establish one on national principles to save taxes, and make them the controllers of its ways and means. and when the people petitioned to possess the territory of oregon, or any other contiguous territory, i would lend the influence of a chief magistrate to grant so reasonable a request, that they might extend the mighty efforts and enterprise of a free people from the east to the west sea, and make the wilderness blossom as the rose. and when a neighboring realm petitioned to join the union of liberty's sons, my voice would be, _come_--yea, come, texas; come mexico, come canada; and come, all the world: let us be brethren, let us be one great family, and let there be a universal peace. abolish the cruel custom of prisons (except certain cases), penitentiaries, court-martials for desertion; and let reason and friendship reign over the ruins of ignorance and barbarity; yea, i would, as the universal friend of man, open the prisons, open the eyes, open the ears, and open the hearts of all {209} people, to behold and enjoy freedom--unadulterated freedom; and god who once cleansed the violence of the earth with a flood, whose son laid down his life for the salvation of all his father gave him out of the world, and who has promised that he will come and purify the world again with fire in the last days, should be supplicated by me for the good of all people. with the highest esteem, i am a friend of virtue and of the people, joseph smith, nauvoo, illinois, february 7, 1844. footnotes: 1. reference is had to crockford's famous gaming club house at no. 50 on the west side of st. james st., london. 2. for explanation of ellipses see footnote p. 75 this volume. 3. for explanation of ellipses see footnote p. 75 this volume. {210} chapter ix. comments on candidacy of joseph smith for president of the united states--tenders of peace to missouri--preliminary steps to western movement of the church--james a. bennett and vice presidency. _wednesday, february 7, 1844.--_a piece of doggerel appears in the _warsaw message_ of this date, entitled "buckeye's lamentations for the want of more wives," evidently the production of wilson law, and breathing a very foul and malicious spirit. _thursday, 8.--_held mayor's court, and tried two negroes for attempting to marry white women: fined one $25, and the other $5. in the evening there was a political meeting in the assembly room, when brother phelps publicly read for the first time my "views of the powers and policy of the general government." i addressed the meeting as follows:- _views of the prophet on his candidacy for president of united states_. i would not have suffered my name to have been used by my friends on anywise as president of the united states, or candidate for that office, if i and my friends could have had the privilege of enjoying our religious and civil rights as american citizens, even those rights which the constitution guarantees unto all her citizens alike. but this as a people we have been denied from the beginning. persecution has rolled upon our heads from time to time, from portions of the united states, like peals of thunder, because of our religion; and no portion of the government as yet has stepped forward for our relief. and in view of these things, i feel it to be my right and privilege to obtain what influence and power i can, lawfully, in the united states, for the {211} protection of injured innocence; and if i lose my life in a good cause i am willing to be sacrificed on the altar of virtue, righteousness and truth, in maintaining the laws and constitution of the united states, if need be, for the general good of mankind. i was followed by elders hyde an taylor, and a unanimous vote was taken to maintain my political views. _friday, 9--_held mayor's court in my dining-room on the case, "nauvoo _versus_ william withers," for assault. case withdrawn on my recommendation. this evening a public meeting was held. i extract from the _neighbor_:- public meeting. on friday, the 9th instant, a public meeting was held in the assembly room, at which a public address of general joseph smith's to the citizens of the united states was read by judge phelps. the address is certainly an able document, big with meaning and interest, clearly pointing out the way for the temporal salvation of this union, showing what would be our best policy, pointing out the rocks and quick-sand where the political bark is in danger of being wrecked, an the way to escape it, and evincing a knowledge and foresight of our political economy worthy of the writer. appropriate remarks were made by several gentlemen after the reading of the address. _saturday, 10.--_i instructed the marshal to inform mr. cole, who kept a select school in the assembly room, that i must for the future have that room for my own use. prayer-meeting in the assembly room. prayed for sister richards and others, who were sick. a conference was held at tuscaloosa county, alabama: elder john brown, president; and george w. stewart, clerk. three branches were represented, containing nine elders, two priests, three teachers, three deacons, and 123 members. _sunday, 11.--_snow on the ground. thaw commenced in the afternoon. i was at home. {212} _monday, 12.--_i sat in the city council, and recommended the repeal of the ordinances entitled "an extra ordinance for the extra case of joseph smith," "an ordinance to prevent unlawful search or seizure of persons or property, by foreign [1] process, in the city of nauvoo," and "an ordinance regulating the currency;" and they were repealed accordingly. the memorial to congress, passed december 21, 1843, was again read, and signed by the councilors, aldermen, mayor, recorder, and marshal. i instructed councilor orson pratt to call all the illinois representatives together, and tell them our sufferings have been such that we must have that document passed, and we _will_ have it. "you must go in for it. go to john quincy adams and ask him to call the delegates from massachusetts separate from the illinois delegation, and demand the same. go to henry clay and other prominent men. call public meetings in the city of washington. take the saloon, publish the admittance so much per ticket, invite the members of both houses to come and hear you, and roar upon them. you may take all my writings you think anything of and read to them, &c., and you shall prosper in the name of god. amen." the recorder presented the report of the attendance of the city council, from which it appears that i have sat with them eleven sessions, from the 14th of october, 1843, to the 16th of january, 1844, inclusive. councilor orson pratt nominated george p. stiles as councilor during his absence, which was confirmed by the council. i burned $81 of city scrip according to ordinance. thawing. streets very dirty. _tuesday, 13.--_i was at home. settled with theodore turley, and gave him the deed of a lot. having received an invitation from brother joseph l. heywood to visit quincy, i wrote him in reply:- {213} _letter:--joseph smith to joseph l. heywood--anent a visit to quincy_. nauvoo, february 13, 1844. dear brother heywood,--i sit down at this time to acknowledge the receipt of, and reciprocate the friendly feelings manifest in yours of the 7th instant; and, although surrounded by a press of business, shall take pleasure in spending a few moments to reply. i would take the greatest pleasure imaginable in coming down to quincy on a visit to see you and all my friends in your city, would business and circumstances permit; but it would be a matter of impossibility almost for me to leave home at the present time, in consequence of a multitude of business which i have daily to attend to. moreover, wisdom and prudence seem to forbid my coming, on account of the bitter feeling which manifests itself in various places between this and quincy,--not that i have any apprehensions for my personal safety; for the same kind hand which hath hitherto been my shield and support would save me from the power of my wicked persecutors; but something might grow out of it which would prompt my adversaries to get out another illegal writ, and would eventually, probably, cost me some three or four thousand dollars, as in other cases, and under which i have still to labor to disadvantage. under these considerations, therefore, i am compelled to decline paying you a visit for the present. at the same time, in connection with mrs. smith, i tender my warmest acknowledgement for the invitation. i am pleased to hear of the prosperity of your branch, and hope it will continue; for, although i never feel to force my doctrine upon any person; i rejoice to see prejudice give way to truth, and the traditions of men dispersed by the pure principles of the gospel of jesus christ. i should be please to have the privilege of forming an acquaintance with your partner, mr. kimball, and his lady; and should they ever come up this way, i hope they will call and see me. as respects things in nauvoo, i have nothing to say but good. although the mobocrats of this county breathe out their shame with a continual foam, and threaten extermination, &c., the citizens of nauvoo are at peace; they fear no danger, for the report of mobs has become so common, that the "mormons" pay no attention to it whatever. each man minds his own business, and all are making improvements as fast as they can. in fact, things in general seem prosperous and pleasing; and i never saw a better feeling amongst the saints than at the present time. my family have been somewhat sick of late, and continue so, especially my youngest boy. {214} accept, dear sir, the warmest respects of myself and mrs. smith, and please present the same to your lady. in the meantime i remain your friend and brother, joseph smith. president brigham young returned from bear creek settlements, where he had been preaching for the last few days. _wednesday, 14.--_at home through the day. in the evening the assembly room was filled by the brethren, when my "views of the powers and policy of the government of the united states" was again read. i afterwards spoke on the same subject at a considerable length. _thursday, 15.--_at home. a beautiful day. i insert the following article from the _times and seasons_:- who shall be our next president? this is an inquiry which to us as a people is a matter of the most paramount importance, and requires our most serious, calm, and dispassionate reflection. executive power, when correctly wielded, is a great blessing to the people of this great commonwealth, and forms one of the firmest pillars of our confederation. it watches the interests of the whole community with a fatherly care; it wisely balances the other legislative powers when over-heated by party spirit or sectional feeling; it watches with jealous care our interests and commerce with foreign nations, and gives tone and efficacy to legislative enactments. the president stands at the head of these united states, and is the mouth-piece of this vast republic. if he be a man of an enlightened mind and a capacious soul,--if he be a virtuous man, a statesman, a patriot, and a man of unflinching integrity,--if he possess the same spirit that fired the souls of our venerable sires, who founded this great commonwealth, and wishes to promote the good of the whole republic, he may indeed be made a blessing to the community. but if he prostrates his high and honorable calling to base and unworthy purposes,--if he make use of the power which the people have placed in his hands for their interests to gratify his ambition, for the purpose of self-aggrandizement or pecuniary interest,--if he meanly pander with demagogues, loses sight of the interest of the nation, and {215} sacrifice the union on the altar of sectional interests or party views, he renders himself unworthy of the dignified trust reposed in him, debases the nation in the eyes of the civilized world, and produces misery and confusion at home. "when the wicked rule, the people mourn." there is perhaps no body of people in the united states who are at the present time more interested about the issue of the presidential contest than are the latter-day saints. and our situation in regard to the two great political parties is a most novel one. it is a fact well understood that we have suffered great injustice from the state of missouri, that we have petitioned to the authorities of that state for redress in vain, that we have also memorialized congress under the late administration, and have obtained the heartless reply that "congress has no power to redress your grievances." after having taken all the legal and constitutional steps that we can, we are still groaning under accumulated wrongs. is there no power anywhere to redress our grievances? missouri lacks the disposition and congress lacks both the disposition and power (?); and thus fifteen thousand inhabitants of these united states can with impunity be dispossessed of their property; have their houses burned, their property confiscated, many of their numbers murdered, and the remainder driven from their homes and left to wander as exiles in this boasted land of freedom and equal rights; and after appealing again and again to the legally-constituted authorities of our land for redress, we are coolly told by our highest tribunals, "we can do nothing for you." we have paid hundreds of thousands of dollars into the coffers of congress for their lands, and they stand virtually pledged to defend us in our rights, but they have not done it. if a man steals a dollar from his neighbor, or steals a horse or a hog, he [the neighbor] can obtain redress; but we have been robbed by wholesale, the most daring murders have been committed, and we are coolly told that we can obtain no redress. if a steamboat is set on fire on our coast by foreigners, even when she is engaged in aiding and abetting the enemies of that power, it becomes a matter of national interference and legislation; or if a foreigner, as in the case of mcleod, is taken on our land and tried for supposed crimes committed by him against our citizens, his nation interferes, and it becomes a matter of negotiation and legislation. but our authorities can calmly look on and see the citizens of a county butchered with impunity: they can see two counties dispossessed of their inhabitants, their houses burned, and their property confiscated; and when the cries of fifteen thousand men women and children salute their ears, they deliberately tell us that we can obtain no redress. hear it, therefore, ye mobbers! proclaim it to all the scoundrels in {216} the union! let a standard be erected around which shall rally all the renegades of the land: assemble yourselves and rob at pleasure; murder till you are satiated with blood; drive men, women and children from their homes: there is no law to protect them, and congress has no power to redress their grievances; and the great father of the union (the president) has not got an ear to listen to their complaints. what shall we do under this state of things? in the event of either of the prominent candidates, van buren or clay, obtaining the presidential chair, we should not be placed in any better situation. in speaking of mr. clay, his politics are diametrically opposed to ours. he inclines strongly to the old school of federalists, and as a matter of course would not favor our cause, neither could we conscientiously vote for him. and we have yet stronger objections to mr. van buren on other grounds. he has sung the old song of congress--"congress has no power to redress your grievances." but did the matter rest here, it would not be so bad. he was in the presidential chair at the time of our former difficulties. we appealed to him on that occasion, but we appealed in vain, and his sentiments are yet _unchanged_. but all these things are tolerable in comparison to what we have yet to state. we have been informed from a respectable source that there is an understanding between mr. benton, of missouri, and mr. van buren, and a conditional compact entered into, that if mr. benton will use his influence to get mr. van buren elected, van buren when elected, shall use his executive influence to wipe away the stain from missouri by a further persecution of the "mormons," and wreaking out vengeance on their heads, either by extermination or by some other summary process. we could scarcely credit the statement; and we hope yet, for the sake of humanity, that the suggestion is false: but we have too good reason to believe that we are correctly informed. if, then, this is the case, can we conscientiously vote for a man of this description, and put the weapons into his hands to cut our throat with? we cannot. and however much we might wish to sustain the democratic nomination, we cannot--we will not vote for van buren. our interests, our property, our lives, and the lives of our families are too dear to us to be sacrificed at the shrine of party spirit and to gratify party feelings. we have been sold once in the state of missouri, and our liberties bartered away by political demagogues, through executive intrigue, and we wish not to be betrayed again by benton and van buren. under these circumstances, the question again arises, whom shall we support? general joseph smith--a man of sterling worth and integrity and of enlarged views--a man who has raised himself from {217} the humblest walks in life to stand at the head of a large, intelligent, respectable, and increasing society, that has spread not only in this land, but in distant nations,--a man whose talents and genius are of an exalted nature, and whose experience has rendered him in every way adequate to the onerous duty. honorable, fearless, and energetic, he would administer justice with an impartial hand, and magnify and dignify the office of chief magistrate of this land; and we feel assured that there is not a man in the united states more competent for the task. one great reason that we have for pursuing our present course is, that at every election we have been made a political target for the filthy demagogues in the country to shoot their loathsome arrows at. and every story has been put into requisition to blast our fame from the old fabrication of "walk on the water" down to "the murder of ex-governor boggs." the journals have teemed with this filthy trash, and even men who ought to have more respect for themselves--men contending for the gubernatorial chair have made use of terms so degrading, so mean, so humiliating, that a billingsgate fisherwoman would have considered herself disgraced with. we refuse any longer to be thus bedaubed for either party. we tell all such to let their filth flow in its own legitimate channel, for we are sick of the loathsome smell. gentlemen, we are not going either to "murder ex-governor boggs, nor a mormon in this state for not giving us his money," nor are we going to "walk on the water," "nor drown a woman," nor "defraud the poor of their property," nor send "destroying angels after general bennett to kill him," nor "marry spiritual wives," nor commit any other outrageous act this election to help any party with. you must get some other persons to perform these kind offices for you for the future. we withdraw. under existing circumstances, we have no other alternative; and if we can accomplish our object, well: if not, we shall have the satisfaction of knowing that we have acted conscientiously, and have used our best judgment. and if we have to throw away our votes, we had better do so upon a worthy rather than upon an unworthy individual, who might make use of the weapon we put in his hand to destroy us with. whatever may be the opinions of men in general in regard to mr. smith, we know that he needs only to be known to be admired; and that it is the principles of honor, integrity, patriotism, and philanthropy that have elevated him in the minds of his friends; and the same principles, if seen and known, would beget the esteem and confidence of all the patriotic and virtuous throughout the union. whatever, therefore, be the opinions of other men, our course is marked out, and our motto henceforth will be--_general joseph smith_. {218} _friday, 16.--_at home. this evening i spent two hours in the office. settled with brother whitney; gave him deed of several town lots, and took his receipt in full. _saturday, 17.--_i wrote the following article:- pacific inuendo. the very candid, pacific, and highly creditable _advice_ which governor ford has done himself the honor to address to "the citizens of hancock county, mormons and all," and which appears in the _warsaw signal_ of the 14th instant, is like the balm of gilead, well calculated to ease the pain which has troubled the heads and hearts of the carthaginians, warsawvians, and other over-jealous bodies for _weal and woe_. it certainly must be admitted, on all hands, that governor ford has exalted himself as a mediator, patriot, lawyer, governor, peacemaker, and friend of all, not only to magnify the law and make it honorable, but also in pointing out the part of peace. such is what the latter-day saints have ever sought at the hands of those in authority; and with an approving conscience clear as the crystal spring, and with a laudable intention warm as the summer zephyr, and with a charitable prayer mellow as the morning dew, it is now our highest consolation to hope that all difficulties will cease, and give way to reason, sense, peace, and goodwill. the saints, if they will be humble and wise, can now practice what they preach, and soften by good examples, rather than harden by a distant course of conduct, the hearts of the people. for general information, it may be well to say that there has never been any cause for alarm as to the latter-day saints. the legislature of illinois granted a liberal charter for the city of nauvoo; and let every honest man in the union who has any knowledge of her say whether she has not flourished beyond the most sanguine anticipations of all. and while they witness her growing glory, let them solemnly testify whether nauvoo has willfully injured the country, county, or a single individual one cent. with the strictest scrutiny publish the facts, whether a particle of law has been evaded or broken: virtue and innocence need no artificial covering. political views and party distinctions never should disturb the harmony of society; and when the whole truth comes before a virtuous people, we are willing to abide the issue. we will here refer to the three last dismissals upon writs of _habeas corpus,_ of joseph smith, when arrested under the requisitions of missouri. the first, in june, 1841, was tried at monmouth, before judge douglas, of the fifth judicial circuit: and as no exceptions have been {219} taken to that decision by the state of missouri--but missouri previously entered a _nolle prosequi_ on all the old indictments against the mormons in the difficulties of 1838--it is taken and granted that decision was just! the second, in december, 1842, was tried at springfield before judge pope in the u. s. district court; and from that honorable discharge, as no exceptions from any source have been made to those proceedings, it follows as a matter of course that that decision was just! and the third, in july, 1843, was tried at the city of nauvoo, before the municipal court of said city; and as no exceptions to that discharge have been taken, and as the governor says there is "evidence on the other side to show that the sheriff of lee county _voluntarily_ carried mr. reynolds (who had mr. smith in custody,) to the city of nauvoo without any coercion on the part of any one," it must be admitted that that decision was just! but is any man unconvinced of the justness of these strictures relative to the two last cases, let the astounding fact go forth, that _orrin porter rockwell,_ whom boggs swore was the principal in his [attempted] assassination, and as accessory to which mr. smith was arrested, has returned home, "clear of sin." in fact, there was not a witness to get up an indictment against him. the messrs. averys, who were unlawfully transported out of this state, have returned to their families in peace; and there seems to be no ground for contention, no cause for jealousy, and no excuse for a surmise that any man, woman, or child will suffer the least inconvenience from general smith, the charter of nauvoo, the city of nauvoo, or even any of her citizens. there is nothing for a bone of contention! even those ordinances which appeared to excite the feeling of some people have recently been repealed; so that if the "intelligent" inhabitants of hancock county want peace, want to abide by the governor's advice, want to have a character at home, and really mean to follow the savior's golden rule, "to do unto others as they would wish others to do unto them," they will be still now, and let their own works praise them in the gates of justice and in the eyes of the surrounding world. wise men ought to have understanding enough to conquer men with kindness. "a soft answer turneth away wrath," says the wise man; and it will be greatly to the credit of the latter-day saints to show the love of god, by now kindly treating those who may have, in an unconscious moment, done wrong; for truly said jesus, pray for thine enemies. humanity towards all, reason and refinement to enforce virtue, and good for evil are so eminently designed to cure more disorders of society than an appeal to arms, or even argument untempered with friendship, {220} and the one thing needful that no vision for the future, guide-board for the distant, or expositor for the present, need trouble any one with what he ought to do. his own good, his family's good, his neighbor's good, his country's good, and all good seem to whisper to every person--the governor has told you what to do. now do it. the constitution expects every man to do his duty; and when he fails the law urges him; or should he do too much, the same master rebukes him. should reason, liberty, law, light, and philanthropy now guide the destinies of hancock county with as much sincerity as has been manifested for her notoriety or welfare, there can be no doubt that peace, prosperity, and happiness will prevail, and that future generations as well as the present one will call governor ford _a peacemaker._ the latter-day saints will, at all events, and profit by the instruction, and call upon honest men to help them cherish all the love, all the friendship, all the courtesy, all the kindly feelings, and all the generosity that ought to characterize clever people in a clever neighborhood, and leave candid men to judge which tree exhibits the best fruit--the one with the most clubs and sticks thrown into its boughs and the grass trodden down under it, or the one with no sticks in it, some dead limbs, and rank grass growing under it; for by their signs ye can know their fruit, and by the fruit ye know the trees. our motto, then, is peace with all! if we have joy in the love of god, let us try to give a reason of that joy, which all the world cannot gainsay or resist. and may be, like as when paul started with recommendations to damascus to persecute the saints, some one who has raised his hand against us with letters to men in high places may see a light at noonday, above the brightness of the sun, and hear the voice of jesus saying, "it is hard for thee to kick against the pricks." intelligence is sometimes the messenger of safety. and, willing to aid the governor in his laudable endeavors to cultivate peace and honor the laws, believing that very few of the citizens of hancock county will be found in the negative of such a goodly course, and considering his views a kind of manifesto, or olive leaf, which shows that there is rest for the soles of the saints' feet we give it a place in the _neighbor,_ wishing it god speed, and saying, god bless good men and good measures! and as nauvoo has been, so it will continue to be, a good city, affording a good market to a good country; and let those who do not mean to try the way of transgressors, say "amen." the high council met and settled several cases of difficulty betwixt brethren. [sidenote: anti-mormon convention at carthage.] {221} the anti-mormons held a convention at carthage, the object being to devise ways and means of expelling the saints from the state. among other resolutions was one appointing the 9th of march next as the day of fasting and prayer, wherein the pious of all orders are requested to pray to almighty god that he would speedily bring the false prophet joseph smith to deep repentance, or that he will make a public example of him and his leading accomplices. the ice broke up in the river. _sunday, 18.--_beautiful day. southwest wind. a very large assembly of the saints met at the stand, near the temple, when i preached a lengthy discourse. four p.m., went to my office with hyrum and two gentlemen from st. louis. heard dr. richards read my correspondence with senator calhoun, and phelps read my "views of the power and policy of the general government." at seven, attended prayer-meeting in the assembly room. _monday, 19.--_at nine a.m. went to my office with dr. bernhisel, who proposed some alterations in my views of the government. phelps read the same, and the doctor seemed better pleased with it than before. _to the editor of the neighbor_:- sir,--i wish to say to you, as there seems to be a prospect of peace, that it will be more love-like, more god-like, and man-like, to say nothing about the _warsaw signal_. if the editor breathes out that old sulphurous blast, let him go and besmear his reputation and the reputation of those that uphold him with soot and dirt, but as for us and all honest men, we will act well our part, for there the honor lies. we will honor the advice of governor ford, cultivate peace and friendship with all, mind our own business, and come off with flying colors, respected, because, in respecting others, we respect ourselves. respectfully, i am joseph smith. a conference was held in halifax, halifax county, {222} nova scotia, elder robert dickson, president. two branches were represented, consisting of thirty members, three elders, one priest, one teacher, and two deacons. the wild geese commenced flying north. [sidenote: delegation from lyman wight on indian affairs.] _tuesday, 20.--_at ten a.m. went to my office, where the twelve apostles and some others met in council with brothers mitchell curtis and stephen curtis who left the pinery on black river, 1st january. they were sent by lyman wight and bishop miller to know whether lyman should preach to the indians, the menominees and chippeways having requested it. the chippeways had given brother wight some wampum as a token of peace, and the brethren had given them half a barrel of flour and an ox to keep the indians from starving, and wight had gone through to green bay with them to make a road. i told them to tell brother wight i had no counsel to give him on the subject. he is there on his own ground and must act on his own responsibility, and do what he thinks best in relation to the indians, understanding the laws and nature of the subject as well as i can here, and he shall never be brought into difficulty about it by us. [sidenote: western movement for the church contemplated] i instructed the twelve apostles to send out a delegation and investigate the locations of california and oregon, and hunt out a good location, where we can remove to after the temple is completed, and where we can build a city in a day, and have a government of our own, get up into the mountains, where the devil cannot dig us out, and live in a healthful climate, where we can live as old as we have a mind to. warm. the ice floating down the river. [sidenote: a wolf hunt called for hancock co.] a meeting of the citizens of hancock county was held at the court-house in carthage. passed a resolution that the second saturday of march be appointed for a general wolf-hunt, being the same day {223} selected by the convention of the 17th instant for a day of fasting and prayer for my destruction. [sidenote: the prophet on the necessity of complete obedience to god.] _wednesday 21.--_the rev. mr. de wolfe, episcopalian, lectured in the assembly room in the evening. i attended and, after the sermon, at his request, spoke to the people, showing them that to get salvation we must not only do some things, but everything which god has commanded. men may preach and practice everything except those things which god commands us to do, and will be damned at last. we may tithe mint and rue, and all manner of herbs, and still not obey the commandments of god. the object with me is to obey and teach others to obey god in just what he tells us to do. it mattereth not whether the principle is popular or unpopular, i will always maintain a true principle, even if i stand alone in it. my _pacific inuendo_, written on the 17th instant, appeared in the _neighbor_ of to-day, in connection with governor ford's letter of the 29th of january. ice left the west bank of the river, opposite the lower brick house. very warm and pleasant. council of the twelve met in my office. i insert the minutes:- _minutes of a council meeting of the twelve_. at a meeting of the twelve, at the mayor's office, nauvoo, february 21, 1844, seven o'clock, p.m., brigham young, parley p. pratt, orson pratt, wilford woodruff, john taylor, george a. smith, willard richards and four others being present, called by previous notice, by instruction of president joseph smith on the 20th instant, for the purpose of selecting a company to explore oregon and california, and select a site for a new city for the saints. jonathan dunham, phineas h. young, david d. yearsley, and david fullmer, volunteered to go; and alphonzo young, james emmett, george d. watt, and daniel spencer were requested to go. voted the above persons to be notified to meet with the council on friday evening next, at the assembly room, willard richards, clerk. {224} _thursday, 22.--_at home. ice continues to run in the river. very pleasant, cool nights. _friday, 23.--_w. w. phelps received a letter from john whitmer in relation to certain records, and a book containing some of the early history of the church which had been written by my clerks, and was church property, and which had been fraudulently detained from my possession by john whitmer; to which dr. richards replied. [sidenote: the western exploring equipment.] met with the twelve in the assembly room concerning the oregon and california exploring expedition; hyrum and sidney present. i told them i wanted an exploration of all that mountain country. perhaps it would be best to go direct to santa fe. "send twenty-five men: let them preach the gospel wherever they go. let that man go that can raise $500, a good horse and mule, a double barrel gun, one-barrel rifle, and the other smooth bore, a saddle and bridle, a pair of revolving pistols, bowie-knife, and a good sabre. appoint a leader, and let them beat up for volunteers. i want every man that goes to be a king and a priest. when he gets on the mountains he may want to talk with his god; when with the savage nations have power to govern, &c. if we don't get volunteers, wait till after the election." george d. watt said, "gentlemen, i shall go." samuel bent, joseph a. kelting, david fullmer, james emmett, daniel spencer, samuel rolfe, daniel avery, and samuel w. richards, volunteered to go. _saturday, 24.--_at home. had an interview with brother phelps at nine o'clock. seth palmer, amos fielding, charles shumway, and john s. fullmer volunteered to go to oregon and california. fifteen hundred copies of my "views" out of press. very pleasant the past two weeks; the pleasantest february i ever saw. {225} president brigham young went to knowlton's settlement on bear creek, and preached. _sunday, 25.--_i preached at the temple block. hyrum also preached. [sidenote: a prophecy of deliverance of the saints] evening, i attended prayer-meeting in the assembly room, we prayed that "general joseph smith's views of the powers and policy of the united states," might be spread far and wide, and be the means of opening the hearts of the people. i gave some important instructions, and prophesied that within five years we should be out of the power of our old enemies, whether they were apostates or of the world; and told the brethren to record it, that when it comes to pass they need not say they had forgotten the saying. some rain in the evening; cloudy and foggy. _monday, 26.--_at home. a cold wind from the north. rainy, dull day. [sidenote: the case of botswick slander of hyrum smith.] in the afternoon, held court at the mansion. city of nauvoo _versus_ orsimus f. botswick, on complaint of hyrum smith for slanderous language concerning him and certain females of nauvoo. botswick was fined $50 and costs. francis m. higbee, his attorney, gave notice he should appeal to the municipal court, and then to the circuit court. i told higbee what i thought of him for trying to carry such a suit to carthage--it was to stir up the mob and bring them upon us. prayer-meeting in the assembly room in the afternoon. my uncle john smith and lady were present, were anointed, and received blessings; and in the evening father morley was also blessed. ira s. miles volunteered to join the mountain exploring expedition. _tuesday, 27,--_at home, cool and clear. river clear of ice. in the afternoon, visited the printing office. mailed my "views of powers and policy," &c., to the {226} president and cabinet, supreme judges, senators, representatives, principal newspapers in the united states, (all the german), and many postmasters and individuals. almon l. fullmer and hosea stout volunteered to go on the western exploring expedition. _wednesday, 28.--_at home. rainy day. at four, p.m., steamboat _general brooke_ passed up the river: first boat this season. no ice in sight. in the evening i sent brother coolidge to brother phelps, to call the brethren and pray for brother coolidge's sick child, as he thought it could not live till morning. elder john taylor and others prayed for him. dr. alphonzo young published an appeal to his native state of tennessee, giving a history of our missouri troubles, and asking the influence of that state to obtain redress. the _neighbor_ of to-day publishes the following:- for president, joseph smith. having now raised the name of our general and prophet to the head of our columns, it becomes us, as latter day saints, to be prudent and energetic in the cause that we pursue, and not let any secondary influences control our minds or govern our proceedings. the step that we have taken is a bold one, and requires our united efforts, perseverance, and diligence; but important as it may be, it is no greater than others have taken, and they have conceived that they had a right, without molestation, to pursue that course, and to vote for that man whose election they in their wisdom thought would be most conducive to the public weal. as american citizens, then we presume that all will concede to us this right; and whatever may be their views respecting the policy of such a step, they will acknowledge that we act legally, justly, and constitutionally in pursuing our present course. some have nominated henry clay, some colonel johnson, others john c. calhoun, others daniel webster, and others martin van buren. those several committees, unquestionably thought that they had each of them made the wisest selection in naming the man of their choice. they selected their several candidates because they thought they were the wisest, the greatest statesmen, and the most competent to {227} fill the presidential chair, whilst they severally thought that the other candidates were incompetent. we have governed by the same principles; and if others think they have made the wisest selection, so do we. if others think they have nominated the greatest statesman, so do we; and while those several committees think that none of the nominations made are so good as their own, we think that the man of our choice is the most able, the most competent, the best qualified, and would fill the presidential chair with greater dignity to the nation; and that his election would be conducive of more happiness and prosperity at home and abroad than that of any other man in these united states. this is a thing that we, as latter-day saints, know; and it now devolves upon us as an imperative duty to make others acquainted with the same things, and to use all our influence at home and abroad for the accomplishment of this object. mr. smith is not so generally known personally as are several of the above-named candidates; and although he has been much spoken of as a man, he has been a great deal calumniated and misrepresented, and his true character is very little known. it is for us to take away this false coloring; and by lecturing, by publishing, and circulating his works, his political views, his honor, integrity and virtue, to stop the foul mouth of slander, and present him before the public in his own colors, that he may be known, respected, and supported. thomas s. edwards volunteered to join the exploring expedition to the rocky mountains. [sidenote: a reply sketched to cassius m. clay.] _thursday, 29.--_called at my office, and gave brother phelps the _zanesville gazette_ of january 31, containing the speech of cassius m. clay, delivered in scott county, kentucky, december 30, 1843, on annexing texas to the united states; and instructed him to reply to the same, and gave him the subject matter, and directed the manner i wished it done; and then rode out with porter rockwell. the steamer _ohio_ went up the river. moses smith and rufus beach volunteered to join the oregon exploring expedition. _friday, march 1.--_very frosty night; showery day, west wind. spent the day in counseling. {228} letters from the elders show a rapid progress of the work of the lord in different parts of the union. elder john e. page has gone to washington for the purpose of proclaiming to the rulers of our nation the principles of eternal truth. by a letter received from him, we learn he has been preaching and baptizing in boston and vicinity. _the high council to the saints in nauvoo_. _the high council of the church of jesus christ of latter-day saints at nauvoo to the saints of this [nauvoo] stake, greeting_. beloved brethren,--realizing as we do, the importance of the work in which we are engaged, we deem it expedient to lay before you such matters from time to time as in our opinion will be beneficial to the saints, and the spirit in us may seem to require. we would remind our brethren, the elders, who have at sundry times been sent forth as flaming heralds, messengers of the everlasting gospel, who proclaim a message of salvation to their fellow-men, thereby gathering and bringing up to zion the scattered elect of god, to be taught more perfectly he principles of salvation; that whilst their message is abroad we have had our mission to remain at nauvoo and to participate with the saints in the blessing of poverty, if such it may be called; amid sickness and distress, in the vexations and turmoils of the unruly and ungodly, for which no man has paid us, for days, weeks, months, and years; that our time has been spent in endeavoring to settle difficulties, set in order the things needful to salvation; in trying to reconcile and cement the feelings of our brethren to each other in the spirit of the gospel; whilst at times, circumstances of a more painful nature have been presented. individuals have been brought before us charged with high crimes in violation of the laws of heaven, on whom much patient exertion in the labors of love have by us been bestowed, to reclaim them from the error and evil of their doings. we regret to have it to say that in some instances our efforts have been fruitless; for after we have found in them an obstinate and unyielding spirit to the principles of right, we have (reluctantly) been compelled to sever them from the church as withered branches. such persons not unfrequently manifest their wickedness by their trifling with and bidding defiance to all and every good rule, regulation and law, set forth for the guidance of all saints. one single trait of their depravity is frequently manifested by their going to some ignorant elder and getting re-baptized into the church, {229} not having first made the least satisfaction (as was required) to such as they have injured. we have to say that baptism in such cases is not valid and cannot profit. we here continue to say; let such expelled person first be reconciled to his injured brother, and bring forth fruit mete for repentance; or, in case of dissatisfaction with our decision, take an appeal and reverse it, if found wrong. expelled persons not complying with these rules (which are in accordance with the order of heaven), whom we have been once necessitated to withdraw fellowship from, cannot be restored in any illegal way; and we would say that all such clandestine entering into the church is climbing up some other way, and that such persons can only be considered as thieves and robbers. we would also remind the elders that it is improper for them to re-baptize any such expelled persons while they remain thus obstinate; and that it will subject them to censure, and bring them to trial before a proper tribunal of the church. we therefore hope, for the future, that certain officious, forward-feeling elders will be more prudent in such cases hereafter. we remain yours in the bonds of the new and everlasting covenant, william marks, charles c. rich, presidents. samuel bent, l. dunbar wilson, david fullmer, thomas grover, newell knight, leonard soby, james allred, alpheus cutler, george w. harris, aaron johnson, william huntington, sen., henry g. sherwood, counselors. hosea stout, clerk. the _times and seasons_ of march 1st presents my name to the public as candidate for president of the united states. jonathan dunham filed his bonds with the recorder, and took the oath of office as wharf-master of the city of nauvoo. elder wilford woodruff very sick; the 37th anniversary of his birthday. _saturday, 2.--_ten a.m. held mayor's court. reproved elder s. b. stoddard for giving appearance of evil in attempting to be bail for orsimus f. boswick. brother stoddard afterwards explained to my satisfaction. {230} president brigham young visited macedonia, accompanied by his brother, l. d. young, and preached there on the sabbath. _sunday, 3.--_ground covered with snow. attended prayer-meeting in the evening. _monday, 4.--_i suggested the name of james arlington bennett, of long island, as a candidate for vice-president. at early candle-light, the first presidency, twelve apostles, temple committee, and others, met in council. i insert the minutes. _minutes of a council meeting--twelve and temple committee_. george coray came in, and said he was sent by lyman wight to get sheep, &c, to carry to the pine country, to receipt for them, or agree to pay lumber. president joseph suggested that it was best to let the nauvoo house remain as it is until the temple is completed, as we need the temple more than anything else. elder haws said there was some dissatisfaction about being sent from the pinery without accounts, &c., and could not have credit on tithing, and one month at the pinery is only called fifteen days here. president joseph told them that they should have their number of days in full. "we will let the nauvoo house stand until the temple is done, and we will put all our forces on the temple, turn our lumber towards the temple, and cover it in this fall, and sell the remainder to get blasting powder, fuse, rope, steel, &c." and when the temple is completed, no man shall pass the threshold till he has paid five dollars; and every stranger shall pay five dollars towards liquidating the cash debts on the temple, and i will not have the house dirtied. let woodworth go to the pinery, take the things wanted, and bring back the lumber, and his wages go on as usual. let a special conference be called on the 6th of april, and all the elders called home who can come. let the people of this city come together on thursday, at nine o'clock in the morning. after two or three lectures, we will call on the people to fill up the boxes with liberal contributions, to procure cash materials for the temple. i instructed a letter to be written to james arlington {231} bennett to consult him on the subject of nominating him for vice-president. i here insert the letter:- _letter--willard richards to james arlington bennett--the matter of bennett becoming candidate for vice-president of u. s_. nauvoo, march 4, 1844. dear general,--yours of the 1st of february, was duly received, and produced the most pleasing sensations among your friends here, and especially with the prophet, who said, "tell general bennett i am perfectly satisfied with his explanation; and as to _temper,_ i had not even thought of it." you suggest that brother joseph's correspondence with mr. calhoun would appear in some degree to contradict the noble sentiments expressed in that able document to yourself; but if you will notice that his communication to you was written as an individual, and that to mr. calhoun as the voice of the people he represents, i think you will discover no discrepancy; but if so, tell me particulars without delay, and you shall have an explanation. i have recently mailed to you general smith's "views of the powers and policy of the government of the united states," which were drawn forth in consequence of his friends selecting him as a candidate for the next presidency, which he very reluctantly acquiesced in, and it seems would not, only to support a favorite maxim_--"the people must govern;"_ but having once been prevailed upon to suffer his name to go abroad as a candidate, it is desirable to him of course, as to every patriot, that those who have brought him forward should use all honorable means to sustain him in the canvass; and if i had not felt disposed to uphold him before the people, i never would have been the first to urge his nomination; and during the short space since his name has been published, his friends have been astonished at the flood of influence that is rolling through the western states in his favor, and in many instances where we might have least expected it. i need not assert what the wisest of the wise admit without argument--that general smith is the greatest statesman of the 19th century. then why should not the nation secure to themselves his superior talents, that they may rise higher and higher in the estimation of the crowned heads of the nations and exalt themselves through his wisdom? your friends here consider your letter about the governorship of illinois just like every man in your quarter, mere sport, child's sport; for who would stoop to the play of a single state, when the whole nation was on the board?--a cheaper game! general smith says, if he must be president, arlington bennett must be vice-president. to this his friends are agreed--agreed in everything; and in this consists our power: consequently, your name will {232} appear in our next paper as our candidate for vice-president of the united states. you will receive our undivided support, and we expect the same in return for general smith for the presidency; and we will go it with the rush of a whirlwind, so peaceful, so gentle, that it will not be felt by the nation till the battle is won. dear general, if glory, honor, force, and power in righteous principles are desired by you, now is your time. you are safe in following the counsel of that man who holds communion with heaven; and i assure you, if you act well your part, victory's the prize. brother arlington, look well to "general smith's views," and his letter to calhoun, and comprehend him fully. say to the _new york herald,_ now is the time for your exaltation; raise your standard high, sound your trumpet long and loud, support general smith and myself at the next election; and when we are exalted, you shall not be forgotten. hold forth no false shadows to honest men; yet though there is but one best piece to the fatted calf, yet there are many good slices; therefore you will not forget the _"advertiser," "niles register," "globe,"_ &c., &c. get up an electoral ticket--new york, new jersey, pennsylvania, and any other state within your reach. open your mouth wide, and god shall fill it. cut your quill, and the ink shall flow freely. commence at your own mansion and stay not, only for electioneering purposes, till by some popular route you reach nauvoo; and if you preach mormonism it will help you. at every stage, tavern, boat and company, expose the wickedness of martinism in saying, if he is elected president, he will annihilate the mormons, and proclaim the sycophancy of the candidates generally, and uphold joseph against every aspersion and you shall triumph gloriously. we have many things to say to you, which we must keep till we see you face to face. all is right at nauvoo. we are now fitting out a noble company to explore oregon and california, and progressing rapidly with the great temple, which we expect to roof this season, though there is yet a chance at the _eleventh hour_ for you to bring in your thousand, and secure your "penny." on the 6th of april is our special conference at nauvoo. i wish you could be here on that occasion, but the time is too short. from that period our elders will go forth by hundreds or thousands and search the land, preaching religion and politics; and if god goes with them, who can withstand their influence? my words are the words of your friends here--come and see us. {233} brother joseph's, young's, and bernhisel's respects to you. mrs. richards' kind respects with mine to yourself and love to all yours. most respectfully yours, willard richards. the temple committee proposed to establish a powder manufactory. footnotes: 1. that is, process outside of the city government. {234} chapter x. urging the building of the temple--tenders of peace to missouri--prophet's discourse on elias, elijah, messiah--lyman wight's proposal of a southwest movement for the church. _tuesday, march 5, 1844.--_i saw hyrum kimball at bryant's store, and gave him a lecture on his resisting the ordinances of the city, by telling the captains of the steamboats they need not pay wharfage, &c. rode out with emma. at two, p.m., met with the city council. i copy the minutes:- _special session of the city council_. march 5, 1844, 2 p.m. names of members called. quorum present. mayor stated that he had called the council, because that when the wharf-master called on the steamboats for wharfage, the officers of the boats declined paying, assigning as a reason that hyrum kimball and -morrison had told them that they owned the land, and they need pay no wharfage to the city; and he called the council to know their views on the subject, as he had told hyrum kimball that he should see the ordinances executed; and if the boats did not pay, he should blow them up and all those who upheld them in resisting the ordinances. every measure is taken to palsy the hands of the officers of the city; and i want to know how to remedy the evil, or whether i shall abandon the ordinances, &c. alderman harris said that it was the mayor's duty to enforce the ordinances of the city, and that no man has a right to build a wharf without leave from the city council. councilor phelps suggested the propriety of licensing those who owned wharves to collect a tax for the landing of the boat. {235} alderman wells concurred. mayor said the land on the water's edge was a street. alderman wells suggested the propriety of having the street worked as soon as may be. councilor phelps said, if water street extended round the city, then kimball had been constructing a nuisance. mayor spoke in explanation, and said that kimball said, if the city would make a wharf, he would give up what he had done. councilor orson spencer said he wished the mayor to execute the law of the city. councilor brigham young concurred. councilor w. w. phelps proposed that water street be worked the whole length. councilor taylor said, "i go in for executing the laws of the city." marshal stated that morrison said he had a bond for a deed to low-water mark, and the city could not take his personal rights, and he objected to the boats paying wharfage. councilor orson pratt said, if kimball or morrison or any one else has built wharves since that street was laid out, they could get no damages. councilor daniel spencer considered the ordinance passed good, and it ought to be enforced. councilor hyrum smith, believed it was our duty to stand up to the ordinances. moved by brigham young that the city council instruct the mayor to order the supervisor to open water street from joseph smith's store north to the north line of the city. councilor phelps approved of the motion, that the road might be cleared from rafts, and the rafts might also pay license. councilor warrington said the upper stone house was in the street. mayor said that was the greatest nuisance there was in the street. councilor orson spencer was in favor [i.e., of the motion to open water street.] motion carried unanimously. the governor having refused to issue commissions to the aldermen-elect of the city, councilor whitney inquired who were aldermen. the mayor explained that if the governor refuses to grant a commission, it does not disqualify the officer elect from acting in his office; consequently, there is no virtue in the commission, but the virtue of the office consists in the election. councilor young thought they were aldermen all the time or none of the time. mayor said he wanted all the aldermen to be added to the city council. {236} alderman wells said he considered the election made the aldermen, and not the commission. mayor said if he had been elected alderman and filed his bonds, he would act as councilor and magistrate. [sidenote: packard's memorial to legislature of massachusetts] noah packard sent a memorial to the governor, senate, and house of representatives of massachusetts, his native state, setting forth in detail the sufferings of the saints in missouri, and their expulsion from that state. _wednesday, 6--_went to my office, and thence with brother phelps to mr. bryant's, to see him about his uniting with hiram kimball and others to resist the ordinances of the city. the _neighbor_ publishes the name of james arlington bennett as candidate for vice-president. _thursday, 7.--_a splendid day; wind from the southwest. _minutes of a general meeting in the interest of the temple_. [reported by elders willard richards and wilford woodruff.] a vast assembly of saints met at the temple of the lord at nine o'clock a.m., by a special appointment of president joseph smith, for the purpose of advancing the progress of the temple, &c. the patriarch, hyrum smith, was present; also of the twelve apostles, brigham young, heber c. kimball, parley p. pratt, orson pratt, willard richards, wilford woodruff, john taylor, and george a. smith; also the temple committee and about eight thousand saints. a hymn was sung by the choir; prayer by elder parley p. pratt, when another hymn was sung. patriarch hyrum smith took the stand and said, the object of the meeting is to stir up your minds by way of remembrance. it is necessary to have a starting-point, which is to build the temple. with the assistance of the sisters, we expect to get the nails and glass; and with the assistance of the brethren, we expect to do the rest. i will proclaim in public and in private that the sisters bought the glass and nails by penny subscription. choose ye this day whom ye will serve. we shall call upon this vast multitude for a donation to buy powder and fuse-ropes to blast the rocks in the quarry. we want the brethren to at least do as much as the sisters. {237} we do not intend to finish the nauvoo house this season, but to take all the hands and finish the temple this summer, or the walls of it, and get the roof on by december, and do off the inside next winter; and about a year from this spring we will dedicate it. we can do anything we undertake. we have power, and we can do great things. in five years to come the work will progress more than it has done for ten years past. isaiah said we should perform a marvelous work and a wonder. i don't wonder he said so, if he saw this vast multitude; and i think this people is abundantly able to build this temple, and much depends upon it for our endowments and sealing powers; and many blessings depend upon it. president joseph smith then arrived, took the stand, arose, and, after requesting orson pratt to come to the stand and take his post, said:- i do not know whether the object of the meeting has been told you or not. i apologize for not coming sooner. i have had so much on my mind since i saw you, that i hardly know where to begin or what to say; but one of the grand objects i had in view in calling this meeting was to make a few remarks relative to the laws and ordinances of the city and the building of the temple. the reason i want to speak of the city ordinances is that the officers have difficulty in administering them. we are republicans, and wish to have the people rule; but they must rule in righteousness. some would complain with what god himself would do. the laws or ordinances are enacted by the city council on petition of the people; and they can all be repealed, if they wish it, and petition accordingly. at all events, the people ought not to complain of the officers; but if they are not satisfied, they should complain to the lawmakers by petition. i am instructed by the city council to tell this people that if there is any law passed by us which you dislike, we will repeal it, for we are your servants. those who complain of our rights and charters are wicked and corrupt, and the devil is in them. the reason i called up this subject is, we have a gang of simple fellows here who do not know where their elbows or heads are. if you preach virtue to them, they will oppose that; or if you preach a methodist god to them, they will oppose that; and the same if you preach anything else; and if there is any case tried by the authorities of nauvoo, they want it appealed to carthage to the circuit court. mr. orsimus f. bostwick's case had to go to carthage. our lawyers will appeal anything to the circuit court. {238} i want the people to speak out and say whether such men should be tolerated and supported in our midst; and i want to know if the citizens will sustain me when my hands are raised to heaven for and in behalf of the people. from this time i design to bring such characters who act against the interests of the city before a committee of the whole; and i will have the voice of the people, which is republican, and is likely to be the voice of god; and as long as i have a tongue to speak, i will expose the iniquity of the lawyers and wicked men. i fear not their boiling over nor the boiling over of hell, their thunders nor the lightning of their forked tongues. if these things cannot be put a stop to, i will give such men into the hands of the missouri mob. the hands of the officers of the city falter and are palsied by their conduct. there is another person i will speak about. he is a mormon--a certain man who lived here before we came here; the two first letters of his name are hiram kimball. when a man is baptized and becomes a member of the church, i have a right to talk about him, and reprove him in public or private, whenever it is necessary, or he deserves it. when the city passed an ordinance to collect wharfage from steamboats, he goes and tells the captains of the steamboats that he owned the landing, and that they need not pay wharfage. i despise the man who will betray you with a kiss; and i am determined to use up these men, if they will not stop their operations. if this is not true, let him come forward and throw off the imputation. when they appeal to carthage, i will appeal to this people, which is the highest court. i despise the lawyers who haggle on lawsuits, and i would rather die a thousand deaths than appeal to carthage, kimball and morrison say they own the wharves; but the fact is, the city owns them, sixty-four feet from high water mark. from the printing office to the north limits of the city is public ground, as water street runs along the beach, and the beach belongs to the city and not to individuals. another thing: i want to speak about the lawyers of this city. i have good feelings towards them; nevertheless i will reprove the lawyers and doctors anyhow. jesus did, and every prophet has; and if i am a prophet, i shall do it: at any rate, i shall do it, for i profess to be a prophet. the maritime laws of the united states have ceded up the right to regulate all tolls, wharfage, &c., to the respective corporations who have jurisdiction, and not to individuals. our lawyers have read so little that they are ignorant of this: they {239} have never stuck their noses into a book on maritime law in their lives, and, as pope says:- shallow draughts intoxicate the brain; drink deep, or taste not the pierian spring. our city lawyers are fools to undertake to practice law when they know nothing about it. i want from this time forth every fool to stay at home and let the steamboats and captains alone. no vessel could land anywhere, if subject to individual laws. the corporation owns the streets of the city, and has as much right to tax the boats to make wharves as to tax citizens to make roads. let every man in this city stay at home, and let the boat-captains, peace-officers and everybody alone. how are we to keep peace in the city, defend ourselves against mobs, and keep innocent blood from being shed? by striking a blow at everything that rises up in disorder. i will wage an eternal warfare with those that oppose me while i am laboring in behalf of the city. i will disgrace every man by publishing him on the house top, who will not be still and mind his own business. let them entirely alone, and they will use themselves up. i was visited by an old gentleman this morning, who told me that the spirit of mobocracy was about subsiding. a couple of merchants in this city (i will not tell their names,) have told the country people not to bring butter, eggs, &c., to nauvoo for sale; at least, so the people abroad say. now, if they will not let the people bring their produce, the people will not buy their goods; and the result will be, the merchants will get a spirit of mobocracy. another man (i will not call his name,) has been writing to the_ new york tribune,_ some of the most disgraceful things possible to name. he says, in that article, that there are a great many donations to the temple which have been appropriated to other purposes. his object evidently was to stigmatize the trustee and excite prejudice against us abroad. but i pledge myself that whoever has contributed any old shoes, harness, horses, wagons, or anything else, if he will come forward, will show that every farthing is on the book and has been appropriated for the building of the temple. i pledge myself that if he finds the first farthing that we cannot show where it has been appropriated, i will give him my head for a football. he also states that the temple cannot be built, it costs so much. who does not know that we can put the roof on the building this season, if we have a mind to? by turning all the means from the nauvoo house and doubling our diligence we can do it. {240} there are men in our midst who are trying to build up themselves at our expense, and others who are watching for iniquity, and will make a man an offender for a word. the best way for such men is to be still. if i did not love men, i would not reprove them, but would work in the darkness as they do. as to who is the author of the article in the _tribune,_ read it and you will see for yourselves. he is not a lawyer; he is nearer related to a doctor--a small man. (mr. mcneil inquired if he was the man.) no; i do not know you: you are a stranger. but i will rest myself and give way for others. president hyrum smith arose and made a few remarks. he compared the lawyers to polliwogs, wigglers, and toads. he said they would dry up next fall. "those characters, i presume, were made in gizzard making time, when it was cheaper to get gizzards than souls; for if a soul cost $5, a gizzard would cost nothing: like tree toads, they change color to suit the object they are upon. they ought to be ferreted out like rats. you could describe them as you would a hedgehog: they are in every hedge, stinking like the skunk." [1] charles foster asked if joseph meant him. _joseph_ said, "i will reply by asking you a question." _foster_: "that is no way." _joseph_. "yes, that is the way the quakers do. but jesus said, 'whose image and superscription is this?' why did you apply the remarks to yourself? why did you ask if we meant you?" _foster_. "then i understand you meant me." _joseph_. "you said it." _foster_. "you shall hear from me." _joseph_. "as mayor, i fine you $10 for that threat, and for disturbing the meeting." doctor foster spoke in palliation of his brother charles, and asked joseph to await, &c. he said, "he has not threatened you." joseph said, "he has." doctor foster said: "no one has heard him threaten you," when hundreds cried, "i have!" doctor foster continued to speak when the mayor called him to order, or, said he, "i will fine you." william w. phelps then read general smith's "views of the powers and policy of the general government of the united states;" after which, it was voted, unanimously, with one exception, to uphold general smith for the presidency of the united states. {241} an article was also read by w. w. phelps, entitled, "a voice of innocence from nauvoo," and all the assembly said "amen" twice. at thirty minutes past twelve, the meeting adjourned till two p.m. when the people assembled according to the adjournment, choir sang a hymn. prayer by elder orson pratt. singing. president brigham young addressed the congregation. he said: i wish to speak on the duty of lawyers, as they have been spoken of this morning. they were first among the children of israel to explain the laws of moses to the common people. i class myself as a lawyer in israel. my business is to make peace among the people; and when any man who calls himself a lawyer takes a course to break peace instead of making it, he is out of the line of his duty. a lawyer's duty is to read the law well himself, then tell the people what it is, and let them act upon it, and keep peace; and let them receive pay like any laboring man. it is desirable for justices of the peace, when men call for writs, to inquire into the merits of the case, and tell the parties how to settle it, and thus put down lawsuits. to cure lawing, let us pay attention to our business. when we hear a story, never tell it again, and it will be a perfect cure. if your brother mistreats you, let him alone; if your enemy cheats you, let it go; cease to deal with men who abuse you. if all men had taken the straightforward course that some have, we should not have such disorderly men in our midst. i have no objection to any man coming here, but i will have nothing to do with men who will abuse me at midnight and at noonday. our difficulties and persecutions have always arisen from men right in our midst. it is the lust of individuals to rob us of everything, and to take advantage of divisions that may arise among us to build themselves up. i feel that i want every man should stay and lift up holy hands without dubiety, wrath or doubting. to the men who own land here i would say: do not think you can sell your lands here, and then go off and spend it somewhere else in abusing the mormons. i tell you nay; for know it, ye people, that israel is here; and they are the head, and not the tail; and the people must learn it. all those who have gone from us have gone from the head to the tail. the grand object before us is to build the temple this season. we have heard the effects of slander, and we want a cure and balm; and i carry one with me all the while, and i want all of you to do the same. i will tell you what it is: it is to mind your own business, and let others alone, and suffer wrong rather than do wrong. if any take {242} your property away, let them alone, and have nothing to do with them. a spirit has been manifested to divide the saints. it was manifest in the last election. it was said, if they did not look out, the saints on the flat would beat the saints on the hill. great god! how such a thing looks, that the saints should be afraid of beating one another in the election, or being beat? i would ask, who built up this city? would steamboats have landed here, if the saints had not come? or could you, even the speculators, have sold your lands for anything here, if the saints had not come? they might have sold for a few bear and wolf skins, but not for money. if any of you wish to know how to have your bread fall butter-side up, butter it on both sides, and then it will fall butter-side up. oppose this work, and it will roll over you. when did this work ever stop since it began? never. the only thing the saints now want to know is--what does the lord want of us, and we are ready to do it. well, then, build the temple of the lord. keep the law of god, ye saints, and the hypocrite and scoundrel will flee out of your midst and tremble, for the fire of god will be too hot for them. i expect the saints are so anxious to work, and so ready to do right, that god has whispered to the prophet, "build the temple, and let the nauvoo house alone at present." i would not sue a man, if he owed me five hundred or a thousand dollars, should he come to me and say he would not pay me. elder john taylor remarked that it was said by some discontented persons that the municipal officers of the city were acting in an arbitrary manner, which was false. he then went to explain the principles of democracy, until it was announced that it would be desirable to set a contribution on foot immediately to get fuse rope and blasting powder, as a boat was coming down the river, and the messenger was waiting to go down to st. louis. elder taylor paused awhile for this purpose, and a collection amounting to about sixty dollars was made. he then continued his speech: "when society was first organized they found themselves without legislature, congress, house of lords, or anything of the kind, every man was lord over his own house. difficulties began to arise, and the people began to contend and combine together in governments. by-and-by, some two or three requested that they might return to their original customs, and the government said they might. this was the situation of this city in the main, when we asked for a charter. of general joseph smith some are afraid, and think it doubtful about his election; and, like the ostrich, stick their heads under a bush, {243} and leave their bodies out, so that we can all see them; and after this it will be a by-word--"that man is an ostrich who hides his head in this cause." he spoke also on going on with the temple. president brigham young said--"those who have not paid their property tithing we shall call upon, and take dinner; and we had rather be saved that trouble, and have them come up and pay. you will want a blessing in the temple when it is done." president joseph smith remarked:--in relation to those who give in property for the temple. we want them to bring it to the proper source, and to be careful into whose hands it comes, that it may be entered into the church books, so that those whose names are found in the church books shall have the first claim to receive their endowments in the temple. i intend to keep the door at the dedication myself, and not a man shall pass who has not paid his bonus. as to politics, i care but little about the presidential chair. i would not give half as much for the office of president of the united states as i would for the one i now hold as lieutenant-general of the nauvoo legion. we have as good a right to make a political party to gain power to defend ourselves, as for demagogues to make use of our religion to get power to destroy us. in other words, as the world has used the power of government to oppress and persecute us, it is right for us to use it for the protection of our rights. we will whip the mob by getting up a candidate for president. when i get hold of the eastern papers, and see how popular i am, i am afraid myself that i shall be elected; but if i should be, i would not say, "_your cause is just, but i can do nothing for you_." what i have said in my views in relation to the annexation of texas is with some unpopular; the people are opposed to it. some of the anti-mormons are good fellows. i say it, however, in anticipation that they will repent. they object to texas on account of slavery. why, it is the very reason she ought to be received, so that we may watch over them; for, of the two evils, we should reject the greatest. governor houston of texas, says--"if you refuse to receive us into the united states, we must go to the british government for protection." this would certainly be bad policy for this nation; the british are now throughout that whole country, trying to bribe all they can; and the first thing they would do, if they got possession, would be to set the negroes and the indians to fight, and they would use us up. british officers are now running all over texas to establish british influence in that country. it will be more honorable for us to receive texas and set the negroes {244} free, and use the negroes and indians against our foes. don't let texas go, lest our mothers and the daughters of the land should laugh us in the teeth; and if these things are not so, god never spoke by any prophet since the world began. how much better it is for the nation to bear a little expense than to have the indians and british upon us and destroy us all. we should grasp all the territory we can. i know much that i do not tell. i have had bribes offered me, but i have rejected them. the government will not receive any advice or counsel from me: they are self-sufficient. but they must go to hell and work out their own salvation with fear and trembling. the south holds the balance of power. by annexing texas, i can do away with this evil. as soon as texas was annexed, i would liberate the slaves in two or three states, indemnifying their owners, and send the negroes to texas, and from texas to mexico, where all colors are alike. and if that was not sufficient, i would call upon canada, and annex it. singing by the choir. prayer by president b. young. [sidenote: arrival of wm. kay and company of english saints.] the barque _fanny_, captain patterson, arrived at new orleans with 210 souls, led by elder william kay. they express, [the opinion] in a letter to the _millennial star,_ that no people ever had a more prosperous voyage than the lord has favored this company with; and such a captain and crew, for kindness, could scarcely be met with, the captain frequently administering from the cabin stores unto the necessities of all who required it. elder john e. page published an address to the inhabitants of washington. _friday, 8.--_very heavy rain all night, accompanied by thunder. bishop miller arrived from the pinery. [sidenote: jas. a. bennett ineligible for vice-president of u.s.] at ten a.m., my scribe, willard richards, called to tell me that james arlington bennett was a native of ireland, and therefore was not constitutionally eligible to be the vice-president. he wanted to know who should be nominated for vice-president. i told him to counsel with others upon that {245} point, when he said he would call a council this evening. at seven p.m., the first presidency, the twelve, bishop miller, levi richards, w. w. phelps, and lucian woodworth assembled in the mayor's office, when w. w. phelps read the following pacific communication, which i had previously dictated him to write:- _a friendly hint to missouri_. one of the most pleasing scenes that can occur on earth, when a sin has been committed by one person against another, is, to forgive that sin; and then according to the sublime and perfect pattern of the savior, pray to our father in heaven to forgive him also. verily, verily, such a friendly rebuke is like the mellow zephyr of summer's eve--it soothes, it cheers and gladdens the heart of the humane and the savage. well might the wise man exclaim, "a soft answer turneth away wrath; "for men of sense, judgment, and observation, in all the various periods of time, have been witnesses, figuratively speaking, that water, not wood, checks the rage of fire. jesus said: "blessed are the peacemakers, for they shall be called the children of god." wherefore if the nation, a single state, community, or family ought to be grateful for anything, it is peace. peace, lovely child of heaven!--peace like light from the same great parent, gratifies, animates, and happifies the just and the unjust, and is the very essence of happiness below, and bliss above. he that does not strive with all his powers of body and mind, with all his influence at home and abroad, and to cause others to do so too--to seek peace and maintain it for his own benefit and convenience, and for the honor of his state, nation, and country, has no claim on the clemency of man; nor should he be entitled to the friendship of woman or the protection of government. he is the canker-worm to gnaw his own vitals; and the vulture to prey upon his own body; and he is, as to his own prospects and prosperity in life, a _felo-de-se_ of his own pleasure. a community of such beings are not far from hell on earth, and should be let alone as unfit for the smiles of the free or praise of the brave. but the peacemaker, o give ear to him! for the words of his mouth and his doctrine drop like the rain, and distil as the dew. they are like the gentle mist upon the herbs, and as the moderate shower upon the grass. animation, virtue, love, contentment, philanthropy, benevolence, compassion, humanity and friendship push life into bliss: and men, a {246} little below the angels, exercising their powers, privileges, and knowledge according to the order, rules, and regulations of revelation, by jesus christ, dwell together in unity; and the sweet odor that is wafted by the breath of joy and satisfaction from their righteous communion is like the rich perfume from the consecrated oil that was poured upon the head of aaron, or like the luscious fragrance that rises from the field of arabian spices. yea, more, the voice of the peacemaker- it is like the music of the spheres- it charms our souls and calms our fears; it turns the world to paradise, and men to pearls of greater price. so much to preface this friendly hint to the state of missouri: for, notwithstanding some of her private citizens and public officers have committed violence, robbery, and even murder upon the rights and persons of the church of jesus christ of latter-day saints, yet compassion, dignity, and a sense of the principles of religion among all classes, and honor and benevolence, mingled with charity by high-minded patriots, lead me to suppose that there are many worthy people in that state who will use their influence and energies to bring about a settlement of all those old difficulties, and use all consistent means to urge the state, for her honor, prosperity, and good name, to restore every person she or her citizens have expelled from her limits, to their rights, and pay them all damage, that the great body of high-minded and well-disposed southern and western gentlemen and ladies--the real peace-makers or a western world, will go forth--good samaritan-like, and pour in the oil and the wine, till all that can be healed are made whole; and after repentance, they shall be forgiven; for verily the scriptures say, "joy shall be in heaven over one sinner that repents, more than over ninety-and-nine just persons that need no repentance." knowing the fallibility of man, considering the awful responsibility of rejecting the cries of the innocent, confident in the virtue and patriotism of the noble-minded western men, tenacious of their character and standing, too high to stoop to disgraceful acts, and too proud to tolerate meanness in others; yea, may, i not say, without boasting that the best blood of the west, united with the honor of the illustrious fathers of freedom, will move, as the forest is moved by a mighty wind, to promote peace and friendship in every part of our wide-spread, lovely country. filled with a love almost unspeakable, and moved by a desire pleasant as the dew of heaven, i supplicate not only our father above, but also the civil, the enlightened, the intelligent, the social, and the best inhabitants of missouri--those that feel bound by principles of honor, justice, moral greatness, and national pride, to arise in the character of {247} virtuous freemen from the disgrace and reproach that might inadvertently blur their good names, for want of self-preservation. now is the time to brush off the monster that, incubus-like, seems hanging upon the reputation of the whole state. a little exertion, and the infamy of the evil will blacken the guilty only, for is it not written, "the tree is known by its fruit?" the voice of reason, the voice of humanity, the voice of the nation, and the voice of heaven seem to say to the honest and virtuous throughout the state of missouri, wash yourselves, make you clean, lest your negligence should be taken by the world, from the mass of facts before it, that you are guilty! let there be one unison of hearts for justice; and when you reflect around your own firesides, remember that fifteen thousand once among you, now not, but who are just as much entitled to the privileges and blessings you enjoy as yourselves, like the widow before the unjust judge, are fervently praying for their rights. when you meditate upon the massacre at haun's mill, forget not that the constitution of your state holds this broad truth to the world, that none shall be deprived of life, liberty, or property, but by the judgment of his peers or the law of the land. and when you assemble together in towns, counties, or districts, whether to petition your legislature to pay the damage the saints have sustained in your state, by reason of oppression and misguided zeal, or to restore them to their rights according to republican principles and benevolent designs, reflect, and make honorable, or annihilate, such statute law as was in force in your state in 1838,--_viz._: "if twelve or more persons shall combine to levy war against any part of the people of this state, or to remove [them] forcibly out of the state or from their habitations, evidenced by taking arms and assembling to accomplish such purpose, every person so offending shall be punished by imprisonment in the penitentiary for a period not exceeding five years, or by a fine not exceeding five thousand dollars and imprisonment in the county jail not exceeding six months." finally, if honor dignifies an honest people, if virtue exalts a community, if wisdom guides great men, if principle governs intelligent beings, if humanity spreads comfort among the needy, and if religion affords consolation by showing that charity is the first, best and sweetest token of perfect love, then, o ye good people of missouri, like the woman in scripture who had lost one of her ten pieces of silver, arise, search diligently till you find the lost piece, and then make a feast, and call in your friends for joy. with due consideration, i am the friend of all good men, joseph smith. nauvoo, ill., march 8, 1844. [sidenote: st. louis comment on the prophet's candidacy.] {248} brother george a. smith brought the information that brother farnham had just returned from st. louis, and said the people in that place were saying, "things have come to a strange pass. if joe smith is elected president, he will raise the devil with missouri; and if he is not elected, he will raise the devil anyhow." [sidenote: copeland of tennessee considered as candidate for vice-president.] it was agreed that colonel solomon copeland, living at paris, henry county, tennessee, should be written to on the subject of the vice-presidency; and that elder wilford woodruff should write the letter, and invite him to visit us, and see if he would suffer his name to run for that office. _saturday, 9.--_met in the city council, and gave my reasons in favor of the repeal of the hog law. [the subject was discussed at some length.] council adjourned for one hour. in the afternoon city council rejected the petition to repeal the hog law. [sidenote: matter of wharfage.] i proposed to license hiram kimball and mr. morrison, who own the land opposite to the wharf, to make wharves and collect wharfage; then the city can dispense with a wharf-master; that kimball and morrison pay a tax for the landing of every boat; and they could tax the boat, or not, as they liked. the female relief society met twice in the assembly room, and sanctioned "the voice of innocence from nauvoo," and then adjourned for one week to accommodate others who could not get into the room at either of the meetings. [sidenote: death of king follett.] our worthy brother, king follett, died this morning occasioned by the accidental breaking of a rope, and the falling of a bucket of rock upon him while engaged in walling up a well, and the men above were in the act of lowering the rock to him. {249} king follett biography. elder follett was one of those who bore the burden, in common with others of his brethren, in the days when men's faith was put to the test. he was a native of vermont and moved many years since into cuyahoga county, ohio. there, for the first time, he heard the gospel preached, united with the church of jesus christ of latter-day saints in the spring of 1831, and has been a sharer in the afflictions through which the saints have passed from that time until the time of his death. he shared in the violence of missouri persecution, was cast into prison, and endured many months' imprisonment; and, after long delay, obtained a trial on the charges preferred against him, and was honorably discharged, being acquitted of all the crimes with which a band of wicked persecutors could charge him. all the persecutions he endured only tended to strengthen his faith and confirm his hope; and he died as he had lived, rejoicing in the hope of future felicity. having united with the church in the forty-first year of his age, he filled up the prime of his life in the service of his god, and went to rest in his fifty-sixth year, being fifty-five years, seven months, and fourteen days old when he slept the sleep of death. so the righteous pass, and so they sleep, until the mandate of him for whom they suffer and in whom they trust shall call them forth to glory, honor, immortality and eternal life. _sunday, 10.--_frost in the night; beautiful day. south wind. brother king follett was buried this day with masonic honors. i attended meeting at the stand, and preached on the subject of elias, elijah, and messiah. [a sketch of which was reported by elder wilford woodruff, as follows]:- _discourse of the prophet.--elias, elijah, messiah_. there is a difference between the spirit and office of elias and elijah. it is the spirit of elias i wish first to speak of; and in order to come at the subject, i will bring some of the testimony from the scripture and give my own. in the first place, suffice it to say, i went into the woods to inquire of {250} the lord, by prayer, his will concerning me, and i saw an angel, and he laid his hands upon my head, and ordained me to a priest after the order of aaron, and to hold the keys of this priesthood, which office was to preach repentance and baptism for the remission of sins, and also to baptize. but i was informed that this office did not extend to the laying on of hands for the giving of the holy ghost; that that office was a greater work, and was to be given afterward; but that my ordination was a preparatory work, or a going before, which was the spirit of elias; for the spirit of elias was a going before to prepare the way for the greater, which was the case with john the baptist. he came crying through the wilderness, "prepare ye the way of the lord, make his paths straight." and they were informed, if they could receive it, it was the spirit of elias; and john was very particular to tell the people, he was not that light, but was sent to bear witness of that light. he told the people that his mission was to preach repentance and baptize with water; but it was he that should come after him that should baptize with fire and the holy ghost. if he had been an imposter, he might have gone to work beyond his bounds, and undertook to have performed ordinances which did not belong to that office and calling, under the spirit of elias. the spirit of elias is to prepare the way for a greater revelation of god, which is the priesthood of elias, or the priesthood that aaron was ordained unto. and when god sends a man into the world to prepare for a greater work, holding the keys of the power of elias, it was called the doctrine of elias, even from the early ages of the world. john's mission was limited to preaching and baptizing: but what he did was legal; and when jesus christ came to any of john's disciples, he baptized them with fire and the holy ghost. we find the apostles endowed with greater power than john: their office was more under the spirit and power of elijah than elias. in the case of phillip when he went down to samaria, when he was under the spirit of elias, he baptized both men and women. when peter and john heard of it, they went down and laid hands upon them, and they received the holy ghost. this shows the distinction between the two powers. when paul came to certain disciples, he asked if they had received the holy ghost? they said, no. who baptized you, then? we were baptized unto john's baptism. no, you were not baptized unto john's baptism, or you would have been baptized by john. and so paul went and baptized them, for he knew what the true doctrine was, and he knew that john had not baptized them. and these principles are {251} strange to me, that men who have read the scriptures of the new testament are so far from it. what i want to impress upon your minds is the difference of power in the different parts of the priesthood, so that when any man comes among you, saying, "i have the spirit of elias," you can know whether he be true or false; for any man that comes, having the spirit and power of elias, he will not transcend his bounds. john did not transcend his bounds, but faithfully performed that part belonging to his office; and every portion of the great building should be prepared right and assigned to its proper place; and it is necessary to know who holds the keys of power, and who does not, or we may be likely to be deceived. that person who holds the keys of elias hath a preparatory work. but if i spend much more time in conversing about the spirit of elias, i shall not have time to do justice to the spirit and power of elijah. this is the elias spoken of in the last days, and here is the rock upon which many split, thinking the time was past in the days of john and christ, and no more to be. but the spirit of elias was revealed to me, and i know it is true; therefore i speak with boldness, for i know verily my doctrine is true. now for elijah. the spirit, power, and calling of elijah is, that ye have power to hold the key of the revelation, ordinances, oracles, powers and endowments of the fullness of the melchizedek priesthood and of the kingdom of god on the earth; and to receive, obtain, and perform all the ordinances belonging to the kingdom of god, even unto the turning of the hearts of the fathers unto the children, and the hearts of the children unto the fathers, even those who are in heaven. malachi says, "i will send you elijah the prophet before the coming of the great and dreadful day of the lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest i come and smite the earth with a curse." now, what i am after is the knowledge of god, and i take my own course to obtain it. what are we to understand by this in the last days? in the days of noah, god destroyed the world by a flood, and he has promised to destroy it by fire in the last days: but before it should take place, elijah should first come and turn the hearts of the fathers to the children, &c. now comes the point. what is this office and work of elijah? it is one of the greatest and most important subjects that god has revealed. he should send elijah to seal the children to the fathers, and the fathers to the children. now was this merely confined to the living, to settle difficulties with {252} families on earth? by no means. it was a far greater work. elijah! what would you do if you were here? would you confine your work to the living alone? no; i would refer you to the scriptures, where the subject is manifest: that is, without us, they could not be made perfect, nor we without them; the fathers without the children, nor the children without the fathers. i wish you to understand this subject, for it is important; and if you will receive it, this is the spirit of elijah, that we redeem our dead, and connect ourselves with our fathers which are in heaven, and seal up our dead to come forth in the first resurrection; and here we want the power of elijah to seal those who dwell on earth to those who dwell in heaven. this is the power of elijah and the keys of the kingdom of jehovah. let us suppose a case. suppose the great god who dwells in heaven should reveal himself to father cutler here, by the opening heavens, and tell him, "i offer up a decree that whatsoever you seal on earth with your decree, i will seal it in heaven; you have the power then; can it be taken off? no. then what you seal on earth, by the keys of elijah, is sealed in heaven; and this is the power of elijah, and this is the difference between the spirit and power of elias and elijah; for while the spirit of elias is a forerunner, the power of elijah is sufficient to make our calling and election sure; and the same doctrine, where we are exhorted to go on to perfection, not laying again the foundation of repentance from dead works, and of laying on of hands, resurrection of the dead, &c. we cannot be perfect without the fathers, &c. we must have revelation from them, and we can see that the doctrine of revelation far transcends the doctrine of no revelation; for one truth revealed from heaven is worth all the sectarian notions in existence. this spirit of elijah was manifest in the days of the apostles, in delivering certain ones to the buffetings of satan, that they might be saved in the day of the lord jesus. they were sealed by the spirit of elijah unto the damnation of hell until the day of the lord, or revelation of jesus christ. here is the doctrine of election that the world has quarreled so much about; but they do not know anything about it. the doctrine that the presbyterians and methodists have quarreled so much about--once in grace, always in grace, or falling away from grace, i will say a word about. they are both wrong. truth takes a road between them both, for while the presbyterian says "once in grace, you cannot fall;" the methodist says: "you can have grace today, fall from it tomorrow, next day have grace again; and so follow on, changing continually." but the doctrine of the scriptures and the {253} spirit of elijah would show them both false, and take a road between them both; for, according to the scripture, if men have received the good word of god, and tasted of the powers of the world to come, if they shall fall away, it is impossible to renew them again, seeing they have crucified the son of god afresh, and put him to an open shame; so there is a possibility of falling away; you could not be renewed again, and the power of elijah cannot seal against this sin, for this is a reserve made in the seals and power of the priesthood. i will make every doctrine plain that i present, and it shall stand upon a firm basis, and i am at the defiance of the world, for i will take shelter under the broad cover of the wings of the work in which i am engaged. it matters not to me if all hell boils over; i regard it only as i would the crackling of the thorns under a pot. a murderer, for instance, one that sheds innocent blood, cannot have forgiveness. david sought repentance at the hand of god carefully with tears, for the murder of uriah; but he could only get it through hell: he got a promise that his soul should not be left in hell. although david was a king, he never did obtain the spirit and power of elijah and the fullness of the priesthood; and the priesthood that he received, and the throne and kingdom of david is to be taken from him and given to another by the name of david in the last days, raised up out of his lineage. peter referred to the same subject on the day of pentecost, but the multitude did not get the endowment that peter had; but several days after, the people asked "what shall we do?" peter says, "i would ye had done it ignorantly," speaking of crucifying the lord, &c. he did not say to them, "repent and be baptized, for the remission of your sins;" but he said, "repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the lord." (acts iii. 19.) this is the case with murderers. they could not be baptized for the remission of sins for they had shed innocent blood. again: the doctrine or sealing power of elijah is as follows:--if you have power to seal on earth and in heaven, then we should be wise. the first thing you do, go and seal on earth your sons and daughters unto yourself, and yourself unto your fathers in eternal glory. * * * * * * * i will walk through the gate of heaven and claim what i seal, and those that follow me and my counsel. the lord once told me that what i asked for i should have. i have been afraid to ask god to kill my enemies, lest some of them should, peradventure, repent. i asked a short time since for the lord to deliver me out of the hands of the governor of missouri, and if it needs must be to accomplish it, to {254} take him away; and the next news that came pouring down from there was, that _governor reynolds had shot himself._ and i would now say, "beware, o earth, how you fight against the saints of god and shed innocent blood; for in the days of elijah, his enemies came upon him, and fire was called down from heaven and destroyed them. the spirit of elias is first, elijah second, and messiah last. elias is a forerunner to prepare the way, and the spirit and power of elijah is to come after, holding the keys of power, building the temple to the capstone, placing the seals of the melchizedek priesthood upon the house of israel, and making all things ready; then messiah comes to his temple, which is last of all. messiah is above the spirit and power of elijah, for he made the world, and was that spiritual rock unto moses in the wilderness. elijah was to come and prepare the way and build up the kingdom before the coming of the great day of the lord, although the spirit of elias might begin it. i have asked of the lord concerning his coming; and while asking the lord, he gave a sign and said, "in the days of noah i set a bow in the heavens as a sign and token that in any year that the bow should be seen the lord would not come; but there should be seed time and harvest during that year: but whenever you see the bow withdrawn, it shall be a token that there shall be famine, pestilence, and great distress among the nations, and that the coming of the messiah is not far distant. but i will take the responsibility upon myself to prophesy in the name of the lord, that christ will not come this year, as father miller has prophesied, for we have seen the bow; and i also prophesy, in the name of the lord, that christ will not come in forty years; and if god ever spoke by my mouth, he will not come in that length of time. brethren, when you go home, write this down, that it may be remembered. jesus christ never did reveal to any man the precise time that he would come. go and read the scriptures, and you cannot find anything that specifies the exact hour he would come; and all that say so are false teachers. there are some important things concerning the office of the messiah in the organization of the world, which i will speak of hereafter, may god almighty bless you and pour out his spirit upon you, is the prayer of your unworthy servant. amen. at half-past three p.m., i met with the twelve, bishop miller and the temple committee, in the nauvoo mansion. {255} the following letter from lyman wight and others was read:- _letter:--lyman wight to the first presidency--preaching the gospel to the indians and proposing to migrate to texas_. black river falls, feb. 15, 1844. _to the first presidency and the quorum of the twelve of the church of christ of latter-day saints_. dear brethren,--through the goodness and mercy of god, the eternal father, and grace of our lord and savior jesus christ, we are permitted to write and send by a special messenger a concise account of our lumbering operations, together with the apparent prospects of the introduction and spread of the gospel among the chippewa and menomanee indians, and also the projects of our hearts in regard to future operations in spreading the gospel south in all the extent of america, and the consequences growing out of the same, all of which we beg leave to submit to your consideration that we may have your concurrence, or such views as shall be in accordance with the mind and will of the lord, and govern ourselves in accordance therewith. since we have been here lumbering, we have had many difficulties to encounter; but the main hindrance to our successful operations was the feeding, clothing, and transporting a great many lazy, idle men, who have not produced anything by their pretended labor, and thus eating up all that the diligent and honest could produce by their unceasing application to labor; and we have not yet got entirely clear of such persons. but under all these mighty clogs and hindrances, we have been able to accomplish and have in progress, so that we can deliver in nauvoo about one million feet of lumber by the last of july next, which will be a great deal more than what is necessary to build the temple and the nauvoo house. besides all this, we have made valuable improvements here,--all the result of much labor done under trying circumstances. we have recently ascertained that the lands from the falls of black river to its sources are the property of the menomanee indians, and the general government having urged them to move off the lands in the vicinity of green bay to their own lands. the indians say they will, provided the government will remove all strange indians and trespassing white men off their lands; consequently, the agent and superintendent of indian affairs are taking such steps as will stop all further trespassing on the indian lands, on the wisconsin, black and chippewa rivers, under the penalties of the laws relative to the cases. {256} we sent brothers miller and daniels, in company with the principal chief of the menomanee indians, overland to the wisconsin river, to ascertain more about the matter. they saw the agent; found him a gruff, austere man, determined to stop all trespassing on indian lands. the indians are willing to sell privileges to individuals for lumbering and cutting timber, as they have hitherto done; but the agent is opposed to it. thus a difficulty arises between themselves. now, as regards the introduction of the gospel of christ among the indians here, it will require more exertion, to all appearances, to check the enthusiastic ardor of these our red brethren, until the full principles of faith in our lord and savior jesus christ shall be reasoned into their minds, than to urge them on to receive it. they have great confidence in us. the country belonging to these northern indians is a dreary, cold region, and to a great extent, cranberry marshes, pine barrens, and swamps, with a small amount of good lands, scarce of game, and only valuable in mill privileges and facilities for lumbering purposes. as to mineral resources, they have not been fully developed. there is no doubt as to the abundance of iron ore, but uncertain as to quality. now, under all these circumstances, a few of us here have arrived at this conclusion in our minds (such as can undergo all things,)--that as the gospel has not been fully opened in all the south and southwestern states, as also texas, mexico, brazil, &c., together with the west indian islands, having produced lumber enough to build the temple and nauvoo house,--also having an influence over the indians, so as to induce them to sell their lands to the united states, and go to a climate southwest, (all according to the policy of the u. s. government),--and having also become convinced that the church at nauvoo or in the eastern states will not build the nauvoo house according to the commandment, neither the temple in a reasonable time, and that we have, so far as we have made trials, got means in the south,--we have in our minds to go to the table-lands of texas, to a point we may find to be the most eligible, there locate, and let it be a place of gathering for all the south (they being incumbered with that unfortunate race of beings, the negroes); and for us to employ our time and talents in gathering together means to build according to the commandments of our god, and spread the gospel to the nations according to the will of our heavenly father. we, therefore, our beloved brethren, send our worthy brother young, with a few of our thoughts, on paper, that you may take the subject-matter under consideration, and return us such instructions as may be according to the mind and will of the lord our god. we have thought it best to sell the mills here, if you think it expedient. we feel greatly encouraged to spend and be spent in the cause of christ, according to the will of our heavenly father. {257} you will, therefore, after due deliberation, send us, by the hands of brother young, such instructions as may be the result of your deliberations. holding ourselves ready under all circumstances in life to try to do all things whatsoever commanded or instructed to do by those ordained to direct the officers of the church of jesus christ; subscribing ourselves yours truly, while life shall endure, lyman wight, george miller, phineas r. bird, pierce hawley, john young. select committee to write expressly the views of the branch of the church at black river falls. joseph smith, p. c., brigham young, p. t., willard richards, clerk. also a letter to myself from lyman wight and others- _letter:--lyman wight to president joseph smith--suggesting a southwest movement for the church_. black river falls, wisconsin territory, february 15th, 1844. _to joseph smith, president of the church of jesus christ of latter-day saints, and to the twelve apostles, greeting:--_ believing a concert of action in all things in this church to be highly important, we deem it necessary, under existing circumstances, to make you acquainted with our views, feelings, and temporal and spiritual prospects, as they now exist. we wrote you last fall a full and complete description of this country as high as the falls on black river, without exaggeration, giving a slight description of the pinery. with the exception of several renegades and false brethren, things passed smoothly until some time in the month of january, when we were visited by three different tribes of lamanites upon the most friendly terms, receiving us as their counselors, both temporal and spiritual. the names of those tribes are menomanees, chippewa, and winnebagoes. they informed us that all the land above the falls belongs to the menomanee tribe, and that the agents and the governor, the general {258} agent in the northwest of all the indian affairs, had agreed with them to remove all the lumbermen from black river, chippewa, and lemanware rivers, by their request; but after a lengthy conversation with them, they felt to treat us as their friends, and not their enemies. we dispatched two messengers--namely, george miller and cyrus daniels, to go immediately to wisconsin, where they met with the agent, who gave them to understand we could get the timber, which is already cut, at a reasonable rate, and for any future prospect we will be under the necessity of entering into a contract. we calculate the present prospect for lumber betwixt this and the last of july next will be from eight to twelve hundred thousand feet, which we deem will be all sufficient to finish the two houses, which will accomplish the mission on which we started to this country. we, therefore, as a branch and a member of the body of the church of jesus christ of latter-day saints chose the following committee--namely, lyman wight, george miller, pierce hawley, phineas r. bird and john young, to correspond with your reverend council, giving you our views concerning matters and things, and requesting your counsel on the same. this committee views it inexpedient to purchase standing timber on so rapid and unnavigable a stream for the purpose of making lumber to gain wealth. the lamanites owning this land, notwithstanding their great anxiety to receive the gospel and the book of mormon, have a strong desire, if counseled by us so to do, to go south-west, where game is more plentiful as their only resource here for a living is the pitiful annuities and proceeds from their pine timber, which timber is the only inducement to the government to purchase their lands. this committee is therefore led to take a brief view of the south and western part of north america, together with the floridas, texas, west india islands, and the adjacent islands to the gulf of mexico, together with the lamanites bordering on the united territories from green bay to the mexican gulf, all crying with one voice, through the medium of their chiefs, give us an understanding of your doctrine and principles, for we perceive that your ways are equal, and your righteousness far exceeds the righteousness of all the missionaries that we have yet become acquainted with,--that your conduct with one another is like that of ours, and that all your feasts and attendant ceremonies are precisely like ours. your servants, the committee, have viewed the colorado river, with all its beautiful hills and valleys and fertile soil, with deep regret, when viewing the countless thousands of inhabitants on either side thereof, without the knowledge of god or the doctrine of the church of jesus {259} christ of latter-day saints, and say in their hearts, would it be expedient to form a mission of those true and full-blooded ephraimites, who, from principle, and the love of the truth, have borne the most extreme burdens, fatigue, and hunger, to prosecute the mission, to procure lumber sufficient to build the two houses, to open the door to all the regions which we have named, which regions have never yet had an opportunity to hear the gospel and to be made acquainted with the plan of salvation? or shall they continue to suffer the fatigues of hunger, wet and cold, in a rigid, inclement climate, for the pitiful sum that it shall avail them, after undergoing those hazardous perils? or shall they, like timothy and titus, with paul, hazard the perils of the sea and land through the southern states and west india islands, and all the lamanite world, go forth and proclaim to them the gospel of our lord and savior jesus christ, and teach them to build up zion? are there not thousands of the rich planters who would embrace the gospel, and, if they had a place to plant their slaves, give all the proceeds of their yearly labor, if rightly taught, for building up the kingdom, being directed by the president of the whole church to make the right application? we answer, yes, we believe they would. your servants, the committee, are of the opinion that a concerted and reciprocity of action between the north and the south would greatly advance the building up of the kingdom. the committee is well informed of the cherokee and the chocktaw nations who live between the state of arkansas and the colorado river of the texans, owning large plantations and thousands of slaves, and that they are also very desirous to have an interview with the elders of this church, upon the principles of the book of mormon. this committee is of the opinion that they can choose soldiers for this expedition who are as undeviating in the principles of the doctrine of christ and the book of mormon as the sun in his daily course, and as indefatigable in their exertions in this cause as the earth is in its daily revolution. this committee views it as a matter of investigation, whether would the southerner, with his slaves and abundance of wealth, do better to take them to some slave-holding point, keep them in lively exercise according to his former customs and habits turning over his yearly proceeds into the hands of the trustee-in-trust for the whole church, or to abolish slavery and settle himself in a climate uncongenial to his nature and entirely derogatory to his former occupations in life? after having procured the lumber for those two houses, the committee is of the opinion that the preaching of the gospel and raising funds {260} in the south would be a far more speedy way of accomplishing the work than any other that could be introduced at the present time. we, your servants, therefore, will wait patiently the result of your council, and submit ourselves to the same with all cheerfulness, our only object being to advance the cause and kingdom of god, stand ready to take hold wherever your wise council may consider it to be of the most advantage. this committee view with deep regret the many different teachings this church has received concerning the distribution of their property, such as raising funds for the printing of tracts, evidences of the book of mormon, and pamphlets of various descriptions, which we consider has not advanced the cause in the least degree, but has tended directly to sap the foundation of building the houses. we therefore believe that no person embracing the doctrine of the church of jesus christ of latter-day saints should give any part or parcel of the property without a direct counsel, written or oral, from the first presidency of the church. whereas the committee having appointed george miller and lyman wight to write the views of the committee, each wrote separate and apart, having laid the same before the committee, the committee resolved that both productions be sent without alterations. we, the committee, conclude by subscribing ourselves your friends and well-wishers in the lord, praying a speedy answer from your worthy council, or the word of the lord. lyman wight, george miller, phineas r. bird, pierce hawley, john young, select committee to write expressing the views of the branch of the church at black river falls. joseph smith, sen., p. c. brigham young, p. t. william richards, clerk. the brethren went into council on the subject matter of the letters during the evening. _monday 11.--_at home till nine; then spent the day in council in the lodge room over henry miller's house. _special council meeting on wight and miller letters_. present--joseph smith, hyrum smith, brigham young, heber c. kimball, willard richards, parley p. pratt, orson pratt, john taylor, {261} george a. smith, william w. phelps, john m. bernhisel, lucien woodworth, george miller, alexander badlam, peter haws, erastus snow, reynolds cahoon, amos fielding, alpheus cutler, levi richards, newel k. whitney, lorenzo d. wasson, and william clayton, whom i organized into a special council, to take into consideration the subject matter contained in the above letters, and also the best policy for this people to adopt to obtain their rights from the nation and insure protection for themselves and children; and to secure a resting place in the mountains, or some uninhabited region, where we can enjoy the liberty of conscience guaranteed to us by the constitution of our country, rendered doubly sacred by the precious blood of our fathers, and denied to us by the present authorities, who have smuggled themselves into power in the states and nation. footnotes: 1. nauvoo was unfortunate in being overrun with pettifogging lawyers at this time, and it was to these, doubtless, that the disparaging remarks of both the prophet and hyrum, respecting lawyers referred. it is unfortunate that they did not segregate the pettifoggers from the worthy men of the profession; than whom no class of citizens, and no other profession, render more valuable service to the state. {262} chapter xi. orson pratt sent to washington as agent of nauvoo--amos fielding to england, ditto--comment on the candidacy of joseph smith for president of the u.s.--conspiracies of the laws, higbees, fosters, et al. against joseph smith--the prophet's memorial to congress==occupation of the west contemplated. _tuesday, march 12, 1844.--_at home in the morning. at eleven a.m., i told brother cole i wanted the room over the store for more important purposes, and wished him to remove the school to henry miller's house immediately; which he did. the brethren who were in council with me yesterday assembled there in the afternoon and evening. gave the following recommend to elder orson pratt. _credentials of orson pratt as agent for the city of nauvoo_. city of nauvoo, illinois, march 12, 1844. to whom it may concern:- we, the mayor and recorder of said city, do hereby certify that orson pratt, esq., the bearer, a councilor in city council of said city, is sent as an agent by the authorities of said city or corporation to transact such business as he may deem expedient and beneficial for the community which he represents; and as such agent and gentleman of principle and character, he by us is recommended to the due consideration of all the executive officers of the government, both houses of congress, and gentlemen generally of the united states. in witness whereof we have hereunto set our hands and affixed the seal of said corporation at the time and place aforesaid. [corporation seal.] joseph smith, mayor, willard richards, recorder. {263} a dull cloudy day. [sidenote: co-operative store planned.] a meeting of the inhabitants of the tenth ward was held this evening at the schoolhouse on the hill, in parley street, to take into consideration the propriety of establishing a store on the principle of co-operation or reciprocity. the subject was fully investigated, and the benefits of such an institution clearly pointed out. the plan proposed for carrying out the object of the meeting was by shares of five dollars each. the leading feature of the institution was to give employment to our own mechanics, by supplying the raw material, and manufacturing all sorts of domestic goods, and furnishing the necessaries and comforts of life on the lowest possible terms. a committee was appointed to draft a plan for the government of said institute, to be submitted for adoption or amendment at their next meeting; after which an adjournment took place till next tuesday evening, at half-past: six o'clock, at the same place. _wednesday, 13.--_in special council from nine to twelve a.m. orson hyde, wilford woodruff and james emmett were present, in addition to those of the preceding day. willard richards was appointed historian, and william clayton clerk of the council. it was decided that amos fielding should return to england, when i and my brother hyrum gave him the following letter of attorney:- _credentials of elder amos fielding on departing for england_. "this is to certify that the bearer thereof, our worthy brother elder amos fielding, hath been appointed by the first presidency of the church of jesus christ of latter-day saints, our agent, to transact such business as may be deemed necessary for the benefit of said church, and such as he shall see proper throughout the island of great britain. he is hereby authorized to receive moneys for the temple in nauvoo, {264} the poor, or for the church; and the brethren will be safe should they deposit money in his hands for any purpose pertaining to the church business in this place. in witness whereof we have hereunto set our hands and placed the corporation seal of city of nauvoo this 13th day of march, a. d. 1844. [corporation seal.] joseph smith, hyrum smith. presiding elders of the whole church of jesus christ of latter-day saints. _thursday, 14.--_in special council over the store from nine till one. at two, went to see brother john wilkie. he had sent to me to come and see him. he wanted to know what he should do. i told him of the order of tithing, &c., and he wanted i should come again. at four, went to assembly room again. lucien woodworth sent on a mission to texas. at seven, adjourned to next tuesday, at nine, a.m. _friday 15.--_dull, cloudy day, north wind. frosty night. spent the day in council. being in a strait to raise money to assist the hands in the pine country, i sent elders brigham and willard richards to borrow some money from mr. orme, who, it is believed, had a large sum of money lying idle, but they did not get any. i copy from the law of the lord:- _john wilkie. the blessing of the prophet upon him_. "this day president joseph smith rode over to brother john wilkie's at his special request, to give him some instructions relative to his duty in regard to tithing and consecration. brother wilkie has for a long time back been struggling with his feelings, designing to do right, but laboring under many fears and prejudices, in consequence of having in some degree given way to believe the base reports circulated by individuals for the purpose of injuring the authorities of the church, and also from various other causes. his faithful companion has persevered diligently, and with fervent prayer has called upon god in his behalf, until she has realized her utmost wishes. {265} brother wilkie now feels anxious to do right in all things, and especially to pay his tithing to the full. president joseph showed him the principles of consecration and the means whereby he might realize the fullness of the blessings of the celestial kingdom; and as an evidence that he desired to do right, he paid over to the trustee-in-trust the sum of three hundred dollars in gold and silver for the benefit of the temple, and which is now recorded on consecration. he also signified his intention of paying more as soon as he could get matters properly arranged. the president then pronounced a blessing upon him and his companion, that they should have the blessing of god to attend them in their basket and in their store--that they should have the blessing of health and salvation and long life, inasmuch as they would continue to walk in obedience to the commandments of god. may the lord grant his spirit and peace to abide upon brother wilkie and his companion through the remainder of their days; may their hearts expand and become enlarged to receive the fullness of the blessings of the kingdom of heaven; may they have the light of eternal truth continually springing up in them like a well of living water; may they be shielded from the powers of satan and the influence of designing men, and their faith increase from day to day until they shall have power to lay hold on the blessings of god and the gifts of the spirit until they are satisfied; and, finally, may they live to a good old age; and when they have lived while they desire life, may they die in peace and be received into the mansions of eternal life, and enjoy a celestial glory forever and ever! even so, amen. the editors of the _times and seasons_ published a short account of "our city and the present aspect of affairs," which we insert. status of nauvoo in the spring of 1844. believing that our patrons and friends are pleased to hear of our prosperity, we feel happy in apprising them of the same, through the columns of our paper. owing to the scarcity of provision and the pressure in the money market during the past winter, commercial business has been somewhat dull; consequently, those who were not previously prepared have been obliged to employ the principal portion of their time in obtaining the necessary means for the sustenance of their families: therefore little improvement has been made. but old boreas is now on his receding march, and spring has commenced its return with all its pleasantness. {266} navigation is open, and steamboats are almost continually plying up and down our majestic river. they have already brought several families of emigrants to this place, who have cordially joined with their friends and brethren in the great work of the upbuilding of zion and the rolling forth of the kingdom of god. the work of improvement is now actively begun, and in every direction may be heard the sound of the mason's trowel, the carpenter's hammer, the teamster's voice, or, in other words, the hum of industry and the voice of merriment. indeed, to judge from the present appearance, a greater amount of improvement will be done the ensuing summer than in the preceding one. almost every stranger that enters our city is excited with astonishment that so much has been done in so short a time; but we flatter ourselves, from the known industry, perseverance, and diligence of the saints, that by the return of another winter so much more will be accomplished, that his astonishment will be increased to wonder and admiration. quite extensive preparations are being made by the farmers in this vicinity for the cultivation of land; and should the season prove favorable, we doubt not that nearly, if not a sufficient amount of produce will be raised to supply the wants of the city and adjacent country. we are also pleased that we can inform our friends abroad that the saints here of late have taken hold of the work on the temple with the zeal and energy that in no small degree excites our admiration. their united efforts certainly speak to us that it is their determination that this spacious edifice shall be enclosed, if not finished, this season. and a word we would say to the saints abroad, which is, that the temple is being built in compliance with a special commandment of god not to a few individuals, but to all. therefore we sincerely hope you will contribute of your means as liberally as your circumstances will allow, that the burden of the work may not rest upon a few, but proportionately upon all. where is the true-hearted saint that does not with joy and delight contemplate the endowment of the servants of god and the blessings he has promised to his people on condition that they speedily build the temple? certainly you cannot reasonably expect to enjoy these blessings if you refuse to contribute your share towards its erection. it is a thing of importance, and much depends upon its accomplishment: therefore we wish to forcibly impress the matter upon your minds, hoping you will become aroused to a sense or your duty--that every company of saints, every elder that comes here, and every mail may bring money and other property for this important work,--which, {267} when completed, will stand, in one sense of the word, as a firm pillar in zion, and which will greatly facilitate the prosperity of the great cause of truth which we all are actively engaged in. _saturday, 16.--_at home. at one p.m., i sat in council with willard richards, orrin p. rockwell, and bishop george miller. the female relief society had two meetings in the assembly room, as it would not hold all at once, and sanctioned the "voice of innocence from nauvoo." [sidenote: wind storm at nauvoo.] _sunday, 17.--_last night, nauvoo was visited by a very strong wind from the west. it blew down a portion of the west wall of the new hall (28 by 40 feet on the ground,) which the seventies had commenced on bain street, and they had raised for the roof. the wind continued very strong all day. in the evening, had a smart snowstorm, which covered the ground, was succeeded by a frosty night. attended prayer meeting. _monday, 18.--_the frost of last night was so severe as to form ice inside the houses. i stayed at home to recite german with brother neibaur. _tuesday, 19.--_met in council in the assembly room. elder samuel bent, uriah brown, samuel james, john d. parker, orrin p. rockwell, sidney rigdon, william marks, and orson spencer met in council, in addition to the former names. in the afternoon, heavy, driving rain. northwest wind. dull, cold day. _wednesday, 20.--_severely cold northwest wind, with a snow and hail storm until ten a.m. afternoon dull. west wind. spent the morning and afternoon in the assembly room, studying the languages. [sidenote: col. copeland and the vice-presidency.] {268} elder woodruff read me a letter which he had written to colonel solomon copeland concerning his nomination to be a candidate for the vice-president of the united states. the _illinois springfield register_ has the following:- general joseph smith a candidate for president. it appears by the nauvoo papers that the mormon prophet is actually a candidate for the presidency. he has sent us his pamphlet, containing an extract of his principles, from which it appears that he is up to the hub for a united states bank and a protective tariff. on these points he is much more explicit than mr. clay, who will not say that he is for a bank, but talks all the time of restoring a national currency. nor will mr. clay say what kind of a tariff he is for. he says to the south that he has not sufficiently examined the present tariff, but thinks very likely it could be amended. general smith possesses no such fastidious delicacy. he comes right out in favor of a bank and a tariff, taking the true whig ground, and ought to be regarded as the real whig candidate for president, until mr. clay can so far recover from his shuffling and dodging as to declare his sentiments like a man. at present we can form no opinion of clay's principles, except as they are professed by his friends in these parts. clay himself has adopted the notion which was once entertained by an eminent grammarian, who denied that language was intended as a means to express one's ideas, but insisted that it was invented on purpose to aid us in concealing them. the_ iowa democrat_ publishes the following:- _a new candidate in the field_. we see from the _nauvoo neighbor_ that general joseph smith, the great mormon prophet, has become a candidate for the next presidency. we do not know whether he intends to submit his claims to the national convention, or not; but, judging from the language of his own organ, we conclude that he considers himself a full team for all of them. all that we have to say on this point is, that if superior talent, genius, and intelligence, combined with virtue, integrity, and enlarged views, are any guarantee to general smith's being elected, we think that he will be a "full team of himself." {269} the _missouri republican_ believes that it will be death to van buren, and all agree that it must be injurious to the democratic ranks, inasmuch as it will throw the mormon vote out of the field. a traveler, having visited nauvoo for a few days, wrote to the _times and seasons_- "mr. editor,--before i take my departure, permit me to express my views relative to the leading men of your city, where i have been these few days. i have been conversant with the great men of the age; and, last of all i feel that i have met with the greatest, in the presence of your esteemed prophet, general joseph smith. from many reports, i had reason to believe him a bigoted religionist, as ignorant of politics as the savages; but, to my utter astonishment, on the short acquaintance, i have found him as familiar in the cabinet of nations as with his bible and in the knowledge of that book i have not met with his equal in europe or america. although i should beg leave to differ with him in some items of faith, his nobleness of soul will not permit him to take offense at me. no, sir; i find him open, frank, and generous,--as willing others should enjoy their opinions as to enjoy his own. the general appears perfectly at home on every subject, and his familiarity with many languages affords him ample means to become informed concerning all nations and principles, which with his familiar and dignified deportment towards all must secure to his interest the affections of every intelligent and virtuous man that may chance to fall in his way, and i am astonished that so little is known abroad concerning him. van buren was my favorite, and i was astonished to see general smith's name as a competitor; but, since my late acquaintance, mr. van buren can never re-seat himself in the presidential chair on my vote while general smith is in the field. forming my opinions alone of the talents of the two, and from what i have seen, i have no reason to doubt but general smith's integrity is equal to any other individual; and i am satisfied he cannot easily be made the pliant tool of any political party. i take him to be a man who stands far aloof from little caucus quibblings and squabblings, while nations, governments, and realms are wielded in his hand as familiarly as the top and hoop in the hands of their little masters. free from all bigotry and superstition, he dives into every subject, and it seems as though the world was not large enough to satisfy his capacious soul, and from his conversation one might suppose him as well acquainted with other worlds as this. so far as i can discover, general smith is the nation's man, and the man who will exalt the nation, if the people will give him the opportunity; {270} and all parties will find a friend in him so far as right is concerned. general smith's movements are perfectly anomalous in the estimation of the public. all other great men have been considered wise in drawing around them wise men; but i have frequently heard the general called a fool because he has gathered the wisest of men to his cabinet, who direct his movements; but this subject is too ridiculous to dwell upon. suffice it to say, so far as i have seen, he has wise men at his side--superlatively wise, and more capable of managing the affairs of a state than most men now engaged therein, which i consider much to his credit, though i would by no means speak diminutively of my old friend. from my brief acquaintance, i consider general smith (independent of his peculiar religious views, in which by-the-by, i have discovered neither vanity nor folly,) the_ sine qua non_ of the age to our nation's prosperity. he has learned the all-important lesson "to profit by the experience of those who have gone before;" so that, in short, general smith begins where other men leave off. i am aware this will appear a bold assertion to some; but i would say to such, call, and form your acquaintance, as i have done; then judge. thus, sir, you have a few leading items of my views of general smith, formed from personal acquaintance, which you are at liberty to dispose of as you think proper. i anticipate the pleasure of renewing my acquaintance with your citizens at a future day. yours respectfully, a traveler. a writer in the _quincy herald_ reflects very strongly upon the conduct of the _quincy whig, new york tribune_, and other newspapers, for publishing slanderous falsehoods against the saints. ten, p.m., commenced snowing again. [sidenote: origin of memorial to congress.] _thursday, 21.--_a cold snow-storm through the night. in council in the assembly room, discussing the propriety of petitioning congress for the privilege of raising troops to protect the making of settlements in the uncivilized portions of our continent. willard richards was appointed a committee to draw up a memorial to congress. {271} _friday, 22.--_snow on the ground; cold, bleak north wind; cloudy. at ten a.m., held mayor's court, and afterwards read german in the reading room. in the afternoon, met with the twelve in prayer at president brigham young's house. [sidenote: the seventies' hall, instructions on rebuilding.] i advised the seventies to pull down the remainder of the walls and rebuild the seventies' hall on a permanent basis from the foundation and not erect for themselves a trap, but build one two stories high, and strong enough to stand for a generation. _saturday, 23.--_day warmer. rode out with clayton to endeavor to raise money to furnish the hands in the pinery with supplies. visited the temple and public works. also called with william clayton and alexander neibaur at dr. foster's. he was gone to appanoose, and mrs. foster was at mr. gilman's. i here extract from william clayton's journal:- _president smith's interview with mrs. foster_. we went down there and saw her, [mrs. foster]. president joseph asked sister foster if she ever in her life knew him guilty of an immoral or indecent act. she answered, "no." he then explained his reasons for asking; which were, he had been informed that dr. foster had stated that joseph made propositions to his wife calculated to lead her astray from the path of virtue; and then asked if ever he had used any indecent or insulting language to her. she answered, "never." he further asked if he ever preached anything like the "plurality of wife" doctrine to her other than what he had preached in public? she said, "no." he asked her if he ever proposed to have illicit intercourse with her, and especially when he took dinner during the doctor's absence. she said, "no." after some further conversation on the subject, we left. mrs. gillman was present all the time. president joseph and neibaur then went on foot to the farm. _sunday, 24.--_at ten, a.m., met at the stand near the {272} temple. [the following very brief outline of the speeches is from the journal of wilford woodruff]:- _discourse of president smith--conspiracies in nauvoo_. "president joseph smith addressed the people. the following is the substance of what i heard him say:- i have been informed by two gentlemen that a conspiracy is got up in this place for the purpose of taking the life of president joseph smith, his family, and all the smith family, and the heads of the church. one of the gentlemen will give his name to the public, and the other wishes it to be hid for the present: they will both testify to it on oath, and make an affidavit upon it. the names of the persons revealed at the head of the conspiracy are as follows:--chancey l. higbee, dr. robert d. foster, mr. joseph h. jackson, william and wilson law. and the lies that c. l. higbee has hatched up as a foundation to work upon are--he says that i had men's heads cut off in missouri, and that i had a sword run through the hearts of the people that i wanted to kill and put out of the way. i won't swear out a warrant against them, for i don't fear any of them: they would not scare off an old setting hen. i intend to publish all the iniquity that i know of them. if i am guilty, i am ready to bear it. there is sometimes honor among enemies. i am willing to do anything for the good of the people. i will give the name of one of the gentlemen who have divulged the plot: his name is m. g. eaton. he will swear to it: he is a bold fellow. joseph h. jackson said a smith should not be alive in two weeks,--not over two months anyhow. concerning the character of these men, i will say nothing about it now; but if i hear anything more from them on this subject, i will tell what i know about them. _elder orson spencer_ addressed the people as follows:- while listening to president smith's remarks, i thought of a figure, i.e., if a physician was going to dissect a body, he would not be likely to begin at the limbs but cut the head off first. so the adversary of the saints has laid a plan to cut off the head of the church with the intention of scattering and destroying the whole body. it was so in the days of jesus christ; the enemies of the truth sought to kill him, that the body might be destroyed; which was also the case in the days of elijah, daniel, and many of the ancients. i once heard a man say, who was opposed to this work, "that it might be true, but it gave joseph smith power." true, said i; but if his power be subordinate to the power of god, it is right. if a man set up a kingdom by the power of god, then let others seek power from the same source. god sets up kingdoms and pulls down kingdoms: {273} this makes men mad who will not submit to the kingdom of god. we all know the result of the power of moses, who was the representative of god. judging from what is past, how will it be when god sets up his kingdom in the last days? whether there is a conspiracy now, or not, i don't know; but no doubt there will be, if not now, for it has always been so. in the days of the nephites, they had their gadianton robbers. i have not any doubt but that the apostates will join with the other wicked powers to try to put down the power of god, and i am glad to have the power of the kingdom of god tested; i care not what sacrifice i am called to make for such a kingdom. if it is friends, wealth, or even life, at the purchase of such a kingdom, it is cheap. did the ancient apostles, prophets, or saints who died pay too much for that kingdom? they did not. it is necessary that men be put in possession of the knowledge and mysteries of the kingdom of god, in order to sin as far as they wish, that they may go to the highest pitch. how often men lay down their lives for their country and other purposes. how much better, then, to die for the cause of zion! good and righteous men will administer justice and rebuke evil. the church should be cleansed from bad men, and the lord will take his own way to cleanse the church. we should lift up our voice against wickedness of all kinds. but will the rulers of our land do it? no, they will not; they will be cowards until there is no man to fight, and then be brave. when government will not do it, some man should take the helm of government that will do it. will it be called treason, if the god of heaven should set up a kingdom? may the lord give you more and more of his spirit, light and intelligence, until you are cemented together in union and love. amen. elder sidney rigdon addressed the meeting. president joseph smith again arose and said--in relation to the power over the minds of mankind which i hold, i would say, it is in consequence of the power of truth in the doctrines which i have been an instrument in the hands of god of presenting unto them, and not because of any compulsion on my part. i wish to ask if ever i got any of it unfairly? if i have not reproved you in the gate? i ask, did i ever exercise any compulsion over any man? did i not give him the liberty of disbelieving any doctrine i have preached, if he saw fit? why do not my enemies strike a blow at the doctrine? they cannot do it: it is truth, and i defy all men to upset it. i am the voice of one crying in the wilderness, "repent ye of your sins and prepare the way for the coming of the son of man; for the kingdom of god has come unto you, {274} and henceforth the ax is laid unto the root of the tree; and every tree that bringeth not forth good fruit, god almighty (and not joe smith) shall hew it down and cast it into the fire." after meeting, i rode out with emma. the trees begin to bud forth. in the evening, held a conversation with a large company of friends at my door. elder r. h. kinnamon writes that during the last 22 months he has baptized over 100 persons while on a mission in virginia and north carolina, organized two branches in virginia, and calls are continually made for preaching in every direction. [sidenote: progress on memorial to congress.] _monday, 25.--_at home in the morning. after dinner rode up to the upper landing to see the _st. louis oak_ steamer. learned that a company of emigrants from england were expected soon. called at my office on returning, and heard read the draft of a memorial to congress which my clerk had been writing, as a committee appointed by the council on thursday last, and was pleased with the instrument. millions of wild pigeons flying north, and millions of gnats dancing in the air. dull day. at night thunder, lightning and rain. _tuesday, 26.--_dull day. from nine to twelve, noon, in council; also from two to five p.m. the memorial drawn up by dr. richards was read, discussed, and approved by the general council. started this morning to go to ramus with brother amasa lyman. rode as far as the temple, and found it so muddy that we turned back. issued a warrant on the complaint of vernon h. bruce, against ianthus rolfe, for stealing two stone-cutter's tools. i wrote the following:- {275} _the prophet's memorial to congress_. _to the honorable the senate and house of representatives of the united states of america, in congress assembled_: your memorialist, a tree-born citizen or these united states, respectfully showeth that from his infancy his soul has been filled with the most intense and philanthropic interest for the welfare of his native country; and being fired with an ardor which floods cannot quench, crowns cannot conquer, nor diplomatic intrigue corrupt, to see those principles which emanated from the bosoms of the fathers of seventy-six, and which cost the noblest talents and richest blood of the nation, maintained inviolate and perpetuated to future generations; and the proud eagle of american freedom soar triumphant over every party prejudice and local sinistry, and spread her golden pinions over every member of the human family, who shall stretch forth their hands for succor from the lion's paw or the oppressor's grasp; and firmly trusting in the god of liberty, that he has designed universal peace and goodwill, union, and brotherly love to all the great family of man, your memorialist asks your honorable body to pass the following:- ordinance. _an ordinance for the protection of the citizens of the united states emigrating to the territories, and for the extension of the principles of universal liberty_. preamble. whereas, many of the citizens of these united states have migrated and are migrating to texas, oregon, and other lands contiguous to this nation; _and whereas,_ texas has declared herself free and independent, without the necessary power to protect her rights and liberties; _and whereas_ oregon is without any organized government, and those who emigrate thither are exposed to foreign invasion and domestic feuds; _and whereas_ the oregon, by geographical location and discovery more rightfully belongs to these united states than any other general government; _and whereas_ it is necessary that the emigrants of that newly settling territory should receive protection; _and whereas_ the texan government has petitioned the united states to be received into our union, but yet retains her national existence; _and whereas_ the united states remember with gratitude the seasonable support they received in alike situation from a lafayette_; and whereas_ the united states desire to see the principles of her free institutions extended to all men, especially {276} where it can be done without the loss of blood and treasure to the nation_; and whereas_ there is an almost boundless extent of territory on the west and south of these united states, where exists little or no organization of protective government; _and whereas_ the lands thus unknown; unowned, or unoccupied, are among some of the richest and most fertile of the continent; _and whereas_ many of the inhabitants of the union would gladly embrace the opportunity of extending their researches and acquirements so soon as they can receive protection in their enterprise, thereby adding strength, durability, and wealth to the nation; _and whereas_ the red man, the robber, and the desperado have frequently interrupted such research and acquisition without justifiable cause; _and whereas_ joseph smith has offered and does hereby offer these united states, to show his loyalty to our confederate union and the constitution of our republic; to prevent quarrel and bloodshed our frontiers; to extend the arm of deliverance to texas; to on protect the inhabitants of oregon from foreign aggressions and domestic broils; to prevent the crowned nations from encircling us as a nation on our western and southern borders, and save the eagle's talon from the lion's paw; to still the tongue of slander, and show the world that a republic can be, and not be ungrateful; to open the vast regions of the unpeopled west and south to our enlightened and enterprising yeomanry; to protect them in their researches; to secure them in their locations, and thus strengthen the government and enlarge her borders; to extend her influence; to inspire the nations with the spirit of freedom and win them to her standard; to promote intelligence; to cultivate and establish peace among all with whom we may have intercourse as neighbors; to settle all existing difficulties among those not organized into an acknowledged government bordering upon the united states and territories; to save the national revenue in the nation's coffers; to supercede the necessity of a standing army on our western and southern frontiers; to create and maintain the principles of peace and suppress mobs, insurrections, and oppression in oregon and all the lands bordering upon the united states and not incorporated into any acknowledged national government; to explore the unexplored regions of our continent; to open new fields for enterprise to our citizens, and protect them therein; to search out the antiquities of the land, and thereby promote the arts and sciences, and general information; to amalgamate the feelings of all with whom he may have intercourse on the principles of equity, liberty, justice, humanity and benevolence; to break down tyranny and oppression and exalt the standard of universal peace, provided he shall be protected in those rights and privileges which constitutionally belong to every citizen of this republic; therefore, that the said memorialist may {277} have the privilege, and that no citizen of the united states shall obstruct, or attempt to obstruct or hinder, so good, so great, so noble an enterprise to carry out those plans and principles as set forth in this preamble, and be shielded from every opposition by evil and designing men. section 1. _be it ordained by the senate and house of representatives of the united states of america, in congress assembled,_ that joseph smith, of the city of nauvoo, in the state of illinois, is hereby authorized and empowered to raise a company of one hundred thousand armed volunteers in the united states and territories, at such times, and places and in such numbers, as he shall find necessary and convenient for the purposes specified in the foregoing preamble, and to execute the same. sec. 2. _and be it further ordained_ that if any person or persons shall hinder or attempt to hinder or molest the said joseph smith from executing his designs in raising said volunteers, and marching and transporting the same to the borders of the united states and territories, he, or they so hindering, molesting, or offending, shall be punished by a fine not exceeding one thousand dollars each for every offense, or by hard labor on some public work not exceeding two years, or both, at the discretion of the nearest district court of the united states, where the hindrance or offense shall be committed, having jurisdiction. sec. 3. _and be it further ordained,_ the more fully to remove all obstructions and hindrances to the raising, enlisting, and marching the volunteers as aforesaid, the said joseph smith is hereby constituted a member of the army of these united states, and is authorized to act as such in the united states and territories, and on all lands bordering upon the united states and territories, for the purposes specified in the foregoing preamble, provided said land shall not be within the acknowledged jurisdiction of any acknowledged national government. sec. 4._ and be it further ordained_ that nothing in this ordinance shall be so construed by any individual or nation to consider the volunteers aforesaid as constituting any part of the army of the united states; neither shall the said joseph smith, as a member of the united states army, disturb the peace of any nation or government acknowledged as such, break the faith of treaties between the united states and any other nation, or violate any known law of nations, thereby endangering the peace of the united states. sec. 5. _and be it further ordained,_ that the said joseph smith shall confine his operations to those principles of action specified in the preamble to this ordinance, the perpetuity of which shall be commensurate with the circumstances and specifications which have originated it. and your memorialist will ever pray, &c. joseph smith. city of nauvoo, illinois, march 26, 1844. {278} dr. willard richards wrote to the saints at augusta, lee county, iowa, requesting a brief history of the settling of that branch, and also asking a donation of lumber for his house. in the afternoon, abiathar b. williams made the following affidavit before daniel h. wells, esq:- _affidavit of abiathar b. williams, concerning a conspiracy against the prophet_. state of illinois, hancock county, ss. personally appeared before me, daniel h. wells, acting justice of the peace in and for the said county, abiathar b. williams, who being duly sworn according to law, deposeth and saith that on or about the 15th day of march, a. d., 1844, joseph h. jackson came to my house and requested me to walk with him; which i did. during the time we were walking, said joseph h. jackson said that he was then coming direct from mr. law's; that there was going to be a secret meeting in the city of nauvoo, probably tomorrow evening: but, as it was not decided, he could not say positively as to the time; but he would inform me in season. the said joseph h. jackson said that doctor foster, chauncey l. higbee, and the laws were red hot for a conspiracy, and he should not be surprised if in two weeks there should not be one of the smith family left alive in nauvoo. after we arrived at mr. loomis', near the masonic hall, in the city of nauvoo, he related some things which he stated that dr. foster had said relative to his family. this he did in the presence of mr. eaton and myself, and strongly solicited myself and mr. eaton to attend the secret meeting and join them in their intentions. the said joseph h. jackson further said that chauncey higbee had said that he, the said chauncey higbee, had seen men tied hand and foot, and run through the heart with a sword, and their heads taken off, and then buried; and he durst not say a word. this the said jackson said in mr. loomis' room. and further this deponent saith not. a. b. williams. sworn to and subscribed before me this 27th day of march, a. d. 1844. [l. s.] daniel h. wells, j. p. also m. g. eaton made affidavit as follows:- {279} _affidavit of m. g. eaton--a conspiracy against joseph smith_. state of illinois, hancock county, ss. personally appeared before me, daniel h. wells, an acting justice of the peace, in and for the said county, m. g. eaton, who being duly sworn according to law, deposeth and saith that on or about the fifteenth day of march, a. d. 1844, joseph h. jackson came to me several times and requested me to go on the hill with him. i finally consented went with him to the keystone store, in the city of nauvoo. dr. foster and one of the higbees (i think chauncey l. higbee) were in the store. the said joseph h. jackson, together with the said r. d. foster and said higbee, went into the back room of the store. they appeared to enter into private council. soon after they went into the said room, the said joseph h. jackson invited me into the room where they were sitting. i immediately complied. soon after i went in, the said higbee commenced talking about the spiritual wife system. he said he had no doubt but some of the elders had ten or twelve apiece. he said they married them, whether the females were living or not; and they did it by recording the marriage in a large book, which book was sealed up after the record was made, and was not to be opened for a long time,--probably not till many of the husbands of those who were thus married were dead. they would then open the book and break the seals in the presence of those females, and when they saw their names recorded in that book they would believe that the doctrine was true and they must submit. he said this book was kept at mr. hyrum smith's. i asked the chauncey l higbee. * * * * * [here follows some expressions too indecent for insertion.] the aforesaid r. d. foster then asked me what i would think, if, during my absence from home, a carriage should drive up to my house, a person alight, and the carriage then drive off again; this person should then go into my house and begin to tell my wife a great many things against me to prejudice her mind against me, and use every possible means to do this, and finally would introduce and preach the spiritual wife doctrine to her, and make an attempt to seduce her; and further, this person should sit down to dine with my wife, bless the victuals, &c.; and while they were thus engaged, i should come home and find them thus associated, this person should rise up and say, "how do you do?" and bless me in a very polite manner, &c.; and also if, upon these appearances, i should feel jealous that something was wrong, and when the person was {280} gone i would ask my wife what had been the conversation between her and this person, but she would refuse to tell me; i then draw a pistol and present it to her head and threaten to shoot her if she did not tell me all, but she would still refuse: i then would give her a double-barrelled pistol, and say to her, "defend yourself; for if you don't tell me, either you or i would shoot" she would then faint away through fear and excitement, and when she came to again, she would begin and tell how this person had been trying to poison your wife's mind against you, and, by preaching the spiritual wife system to her, had endeavored to seduce her. i replied, i should think he was a rascal: but who has had such a trial as that? the said r. d. foster answered that he was the man who had had that trial, and who had been thus abused. the said dr. foster, higbee, and joseph h. jackson then remarked that they were about to hold a secret meeting to oppose and try to put a stop to such things. the said joseph h. jackson also said that if any person undertook to arrest him, he should begin to cut them. the said r. d. foster further said he was afraid of his life, and dared not be out at nights. the said higbee said he had not a doubt but there had been men killed in missouri who had secrets that they were afraid they would divulge. he said he was afraid of his life. the said jackson further said he should not be surprised if there should be a real muss and an insurrection in the city in less than two months; and that if a disturbance should take place, the carthaginians and others would come and help them. he mentioned some names of persons who would come from carthage, which names i do not remember. the same day, when in mr. loomis' room, i heard the said jackson say that the laws were ready to enter into a secret conspiracy, tooth and nails. the said higbee also said, while at the keystone store, that if ever he was brought before the mayor's court again, and the mayor told him to hold his tongue, he should get up and tell him he had a right to speak, and should do so; and then if any man attempted to put him out of court, he would shoot him through. and further this deponent saith not. m. g. eaton. sworn to and subscribed before me, this 27th day of march, a. d., 1844. [l. s.] daniel h. wells, j. p. [1] {281} this evening, dr. reynolds, of iowa city, lectured on astronomy in the assembly room. _thursday, 28.--_dull day, drizzling rain, cold north-east wind. transferred the trial of ianthus rolfe to aaron johnson, j. p. this afternoon, had the assembly room and office plastered where the same had been knocked off, &c. _friday, 29.--_night boisterous: about eight, a.m., hailstorm, northeast wind, nipping frost; frost, hail, and strong wind all day. spent the day at home. [sidenote: the robbery at rollasson's store in nauvoo.] _saturday, 30.--_this morning i heard there was some disturbance on the hill; i rode up and found it reported that a robbery had been committed at the keystone store, kept by mr. rollasson, of some $400 or $500, and some goods, and they were suspicious of a certain black man. i issued a search-warrant and returned to my office, where i found the black man, -chism, with his back lacerated from his shoulders to his hips, with twenty or more lashes. my clerk, dr. richards, kept him secreted, and called aaron johnson, a justice of the peace, who issued a warrant for ---, a missourian, who had boarded at my house a few days, and on testimony fined him $5 and costs for whipping -chism. one easton, a witness, said he could not testify without implicating himself, and he was apprehended and held in custody. w. h. j. marr, esq., refused to testify, because he was counsel. [sidenote: memorial to the president of the united states.] i got prepared a memorial to his excellency john tyler, {282} the president of the united states, embodying in it the same sentiments as are in my petition to the senate and house of representatives of the united states, dated 26th march, 1844, asking the privilege of raising 100,000 men to extend protection to persons wishing to settle oregon and other portions of the territory of the united states, and extend protection to the people in texas. _sunday, 31.--_cold, fine day. at home this morning until nine, when i went over to my reading-room, again heard read and signed my memorial to congress for the privilege of raising 100,000 volunteers to protect texas, oregon, &c., dated 26th instant; and also a memorial to the president for the same purpose, if the other fail. also signed an introductory letter to elder orson hyde, who is going to carry the memorials [2] to washington as follows:- {283} _"credentials of orson hyde, agent to present the prophet's memorial to congress_. city of nauvoo, illinois, march 30, 1844. _to whom it may concern:_ we, the mayor and recorder of said city, do certify that orson hyde, esq. the bearer, a councilor in the city council of said city, is sent as our agent, by the authorities of said city, to transact such business as he may deem expedient and beneficial for the party whom he represents; and such agent and gentleman of principle and character, he by us is recommended to the due consideration of all the executive officers of the government, both houses of congress, and gentlemen generally of the united states. in witness whereof, we have hereunto set our hands and affixed the seal of said corporation at the time and place aforesaid. [corporation seal.] joseph smith, mayor. willard richards, recorder. about this time, brother alexander mills, one of the police, informed me that chauncey l. higbee drew a pistol on him the night before, and threatened to shoot him. i instructed him to make complaint to esquire wells, and have him apprehended. footnotes: 1. in addition to these affidavits the prophet was apprised by two young men denison l. harris and robert scott, the latter living in the family of william law, of a secret movement then on foot to take his life, and the lives of several other leading men in the church, among them the prophet's brother, hyrum. these young men were invited to the secret meetings by the conspirators, but before going conferred with the prophet, who told them to go, but to take no part in the proceedings of these wicked men against himself. they carried out his instructions, and at the risk of their lives attended the secret meetings three times, and brought to president smith a report of what they had witnessed. a full account of this conspiracy written by horace cummings--the narrative being detailed to him by dennison l. harris--was published in the _contributor,_ for april, 1884. 2. president smith's memorial to congress, of the 26th of march, asking to be appointed "a member of the army of these united states," to be authorized "to raise 100,000 armed volunteers" to police the inter-mountain and pacific slope west, was presented to the house of representatives by mr. john wentworth, of chicago, where the following occurred with reference to it: mormons: "mr. wentworth asked permission to present a memorial from gen. joseph smith, the head of the mormons, and required that it might be read by the clerk for the information of the house. "the clerk commenced the reading of the memorial. "before the reading was concluded. "mr. j. r. ingersoll interposed, and objected a the reception at first, and still objected. "mr. weber observed that if memorials of this kind were to be read, he was entrusted with the presentation of one of a peculiar character, from certain city of frederick county, md. "mr. wentworth said he would move a suspension of the rules to enable him to have the paper read; and he wished a inquire of the chair whether it would be in order for him to assign him reasons for making such a motion. "mr. duncan observed, if the gentleman would yield him the floor, he would move to suspend the rules, to go into committee of the whole on the oregon bill. "mr. wentworth said that, as he had the floor, he would make the motion. mr. wentworth then moved that the rules be suspended, for the purpose of going into committee of the whole on the oregon bill. "the speaker said that the question would be put on suspending the rules to go into committee of the whole. if that motion prevailed, the gentleman could move to take up any bill he pleased. "mr. vance called for the yeas and nays on the question; which were ordered. "mr. mckay inquired if the house should refuse to go into committee of the whole, if it could by postponement of the previous orders, take up the naval appropriation bill which had been reported from the committee of the whole. "the speaker said a motion to that effect would require a vote of two-thirds. "the question was put on suspending the rules and rejected--yeas 79, nays 86." ("congressional globe" for may 25th, 1844. vol. 13, no. 39, p. 624.) {284} chapter xii. the authorities of nauvoo vs. the higbees, et. al--dedication of the masonic hall--the church conference of april, 1844--address of president sidney rigdon; ditto patriarch hyrum smith--historical resume, and building the temple. _monday, april 1, 1844.--_in the court-room in the mansion, mr. j. easton was brought up as being accessory to whipping chism, [a negro]. referred the case to alderman wells. on investigation, it appeared to the satisfaction of the court that he had been on trial for the same offense before robert d. foster, and acquitted. i extract from the _neighbor_:- _comment on the negro chism's case_. after the court dismissed the case, general smith fearlessly stated that he believed that it was a plot on the part of those who were instrumental in getting up the previous trial to thwart the ends of justice and screen the prisoner from the condemnation he justly deserves. mr. foster then stated, by way of an apology, that at the time he issued the warrant he did not know that the prisoner was under an arrest, or that there was any process out against him. we hope, for the honor of such a man as mr. foster, that his statement is true. mr. foster, however, called upon one of his jurors, mr. carn, to corroborate what he had said; but, to our astonishment, be replied that when mr. foster summoned him to appear and act as a juryman, he was not informed what case he was to act upon, nor did he learn until he entered the office, where he acted according to the evidence given; but believed then, as well as now, that it was a sham trial, and a mere mockery of justice. we state facts as they are, and let the public judge for themselves. {285} the statement of the negro was that messrs. easton, townsend, and lawyer w. h. j. marr were the persons engaged in this diabolical affair. mr. gibbs, one of the witnesses against townsend, believed the above persons were engaged in it; but as a negro knows nothing in this state, and mr. gibbs could not positively swear to it, of course we don't know; but we have our opinion, and so have the public. we don't remember ever having seen more indignation manifest than was manifested on this occasion, and the public mind is not satisfied at the turn affairs have taken. lynch law will not do in nauvoo, and those who engage in it must expect to be visited by the wrath of an indignant people, not according to the rule of judge lynch, but according to law and equity. it was thought best to acquit easton and leave the case to the circuit court. [sidenote: the higbee brothers in trouble.] francis m. higbee and chauncey l. higbee were brought up before esquire wells for assaulting the police, and acquitted. chauncey l. higbee a lawyer, was brought before daniel h. wells esq., on the charge of using abusive language to and insulting the city marshal while in the discharge of his official duty. he was fined ten dollars. also robert d. foster, esq., was taken before isaac higbee, j. p., and fined ten dollars, for a breach of the ordinance pertaining to gambling, &c. we are sorry to find that our lawyers and magistrates should be taking the lead among gamblers and disorderly persons, and be numbered among the law-breakers, rather than supporting virtue, law, and the dignity of the city. [sidenote: counter move of the higbees.] _tuesday, 2.--_at home, somewhat unwell, and kept my house this fine day. john p. greene, marshal; andrew lytle, and john lytle, policemen, were arrested by a warrant issued by robert d. foster, on complaint of francis m. higbee, for false imprisonment. as the case was going to trial, the prisoners were taken by john d. parker, with a writ of_ habeas corpus_ before the municipal court; and tomorrow, at one, p.m., was fixed for trial. {286} _wednesday, 3.--_at one, p.m., presided in a special session of the municipal court, with aldermen william marks, newel k. whitney, orson spencer, george w. harris, gustavus hills, george a. smith, and samuel bennett as associate-justices. john p. greene, andrew lytle, and john lytle were brought up on _habeas corpus_ having been taken from the officer who held them on a writ issued by robert d. foster, before whom they had been arraigned on the complaint of chauncey l. higbee, charged with false imprisonment. joel s. miles, andrew lytle, john lytle, john p. greene, and robert d. foster were sworn, gave testimony in the case, and the court decided that greene and the two lytles be discharged, and that chauncey l. higbee is a very disorderly person; that this case on _habeas corpus_ originated in a malicious and vexatious suit, instituted by chauncey l. higbee against the petitioners now discharged; and that said higbee pay the costs. warm and cloudy. [sidenote: conference in new york.] a conference was held in the city of new york; elder william smith presiding, and elder william h. miles, clerk. fifteen branches were represented, containing 566 members, including 3 high priests, 26 elders, 15 priests, 16 teachers, and 9 deacons. _thursday, 14.--_in a general council in the assembly room from nine to twelve, a.m., and from one to four, p.m. i was visited by eleven indians, who wanted counsel, and had an impressive interview. elder orson hyde was in the council, and left immediately for washington. [1] {287} a company of saints arrived on the steamer _st. croix_. showery day. [sidenote: dedication masonic temple.] _friday, 5.--_attended the dedication of the masonic temple, which was attended by about 550 members of the masonic fraternity from various parts of the world. a procession was formed at henry miller's house, and was accompanied by the nauvoo brass band to the hall. the dedicatory ceremonies were performed by the worshipful master hyrum smith. elder erastus snow delivered an able masonic address. dr. goforth and i also addressed the assembly. all the visiting masons were furnished a dinner at the masonic hall at the expense of the nauvoo lodge. the building is admitted to be the most substantial and best finished masonic temple in the western states. it has been erected under the direction of mr. lucius n. scovil. in consequence of ill health, i deferred preaching the funeral sermon of king follett until sunday. elder amasa lyman addressed a very large assembly at the stand. _general conference minutes of the church, april, 1844_. conference met pursuant to adjournment. present--president joseph smith, hyrum smith, sidney rigdon, and william marks. of the twelve--brigham young, heber c. kimball, willard richards, wilford woodruff, john taylor, and george a. smith. the members of the high council, an immense number of elders, an a very large concourse of people. presidents joseph and hyrum smith came to the stand at a quarter past ten o'clock, when the meeting was called to order by elder brigham young. the choir sang a hymn, after which _opening address of president joseph smith_. president joseph smith rose to state to the congregation the nature of the business which would have to come before them. he stated that it had been expected by some that the little petty difficulties which have existed would be brought up and investigated before this conference, but {288} it will not be the case: these things are of too trivial a nature to occupy the attention of so large a body. i intend to give you some instruction on the principles of eternal truth, but will defer it until others have spoken, in consequence of the weakness of my lungs. the elders will give you instruction; and then, if necessary, i will offer such corrections as may be proper to all up the interstices. those who feel desirous of sowing the seeds of discord will be disappointed on this occasion. it is our purpose to build up and establish the principles of righteousness, and not to break down and destroy. the great jehovah has ever been with me, and the wisdom of god will direct me in the seventh hour. i feel in closer communion and better standing with god than ever i felt before in my life, and i am glad of this opportunity to appear in your midst. i thank god for the glorious day that he has given us. in so large a congregation it is necessary that the greatest order and decorum be observed. i request this at your hands, and believe that you will all keep good order. prayer was offered by w. w. phelps, after which the choir sang a hymn. _elder sidney rigdon_. elder sidney rigdon then rose and said: it is with no ordinary degree of satisfaction i enjoy this privilege this morning. want of health and other circumstances have kept me in silence for nearly the last five years. it can hardly be expected that when the violence of sickness has used its influence, and the seeds of disease have so long preyed upon me, that i can rise before this congregation, only in weakness. i am now come forth from a bed of sickness, and have enough of strength left to appear here for the first time in my true character. i have not come before a conference for the last five years in my true character. i shall consider this important privilege sacred in my family history during life. i hardly promise myself lungs to make this congregation hear me. i shall do the best i can, and the greatest can do no more. the circumstance by which we are now surrounded point out the principles of my discourse--the history of this church, which i have known from its infancy. my text is--"behold the church of god of the last days." i do not know that i can find it in the bible. i do not think it necessary to have paul to make a text for me; i can make a text for myself. i recollect in the year 1830 i met the whole church of christ in a little old log-house about 20 feet square, near waterloo, n.y., and we began to talk about the kingdom of god as if we had the world at our command. we talked with great confidence, and {289} talked big things. although we were not many people, we had big feelings. we knew fourteen years ago that the church would become as large as it is today. we were as big then as we ever shall be. we began to talk like men in authority and power. we looked upon the men of the earth as grasshoppers. if we did not see this people, we saw by vision the church of god, a thousand times larger. and when men would say we wanted to upset the government, although we were not enough to well man a farm, or meet a woman with a milk-pail, all the elders, all the members met in conference in a room twenty feet square. i recollect elder phelps being put in jail for reading the book of mormon. he came to see us, and expressed great astonishment, and left us, apparently pondering in his heart. he afterwards came to kirtland, ohio, and said he was a convert. many things were taught, believed, and preached then, which have since come to pass. we knew the whole world would laugh at us; so we concealed ourselves, and there was much excitement about our secret meetings, charging us with designs against the government, and with laying plans to get money, &c., which never existed in the hearts of any one else [_i. e._, but in the hearts of their accusers]. and if we had talked in public, we should have been ridiculed more than we were. the world, being entirely ignorant of the testimony of the prophets, and without knowledge of what god was about to do, treated all we said with pretended contempt and much ridicule, and had they heard all we said, it would have made worse for us. we talked about the people coming as doves to the windows; and that nations should flock unto it; that they should come bending to the standard of jesus, saying, "our fathers have taught falsehoods and things in which there is no profit," and of whole nations being born in one day. we talked such big things that men could not bear them, and they not only ridiculed us for what we did say in public, but threatened and inflicted much personal abuse; and if they had heard all we said, their violence would have been insupportable. god had great things to say for the salvation of the world, which, if they had been told the public, would have brought persecution upon us unto death: so we were obliged to retire to our secret chamber and commune ourselves with god. if we had told the people what our eyes behold this day, we should not have been believed; but the rascals would have shed our blood if we had only told them what we believed. there we sat in secret and beheld the glorious visions and powers of the kingdom of heaven pass and repass. we had not a mighty congregation to shelter us. if a mob came upon us, we had to run and hide ourselves to save our lives. {290} the time has now come to tell why we held secret meetings. we were maturing plans fourteen years ago which we can now tell. were we maturing plans to corrupt the world, to destroy the peace of society? no. let fourteen years' experience of the church tell the story. the church never would have been here if we had not done as we did in secret. the cry of "false prophet and imposter!" rolled upon us. i do not know that anything has taken place in the history of this church which we did not then believe. it was written upon our hearts and never could be taken away. it was indelibly engraved; no power beneath yonder heavens could obliterate it. this was the period when god laid the foundation of the church, and he laid it firmly, truly, and upon eternal truth. if any man says it is not the work of god, i know he lies. some of you who know you have a house, how long would it take to make you reason yourselves into a belief that you have no house where you now reside with your family? neither have we any power whereby we can ever persuade ourselves that this is not the church of god. we do not care who sinks or swims, or opposes, but we know here is the church of god, and i have authority before god for saying so. i have the testimony of jesus, which is the spirit of prophecy. i have slept with it,--i have walked with it. the idea has never been out of my heart for a moment, and i will reap the glory of it when i leave this world. i defy men and hell and devils to put it out of my heart. i defy all, and will triumph in spite of them. i know god. i have gazed upon the glory of god, the throne, visions and glories of god, and the visions of eternity in days gone by. what is a man of god to do, when he sees all the madness, wrath and follies of our persecutors? he will do as god does--he will sit and laugh. * * * these were the beginning of good days--shut up in a room eating nothing but dry johnny-cake and buttermilk. every man who had a little farm or clothes, sold them and distributed what he had among the rest, and did the best he could. i had a little to eat--little to wear, and yet it was the beginning of good days. some say "i want plenty to eat, plenty to drink, plenty to wear, and a good house to live in;" and, say they, then i will believe. but god will not give it until you have proved yourselves unto him. no wonder, then, that we should be joyful today. if the people will do as they are told, i will tell you what to do. get the visions of heaven, and seek not what you shall eat or what you shall drink, but seek the will of god. get into the presence of god, and then you will have johnny-cake and milk-and-water no more. would you not be astonished if even now we should tell the glories and privileges of the saints of god to you and to the world? we should be ridiculed; and {291} no wonder we shut it up in secret. if we were to tell you when jehovah is looked upon, lo it is beauty, it is heaven, it is felicity to look upon jehovah. i should marvel if it were otherwise. if a man tells you one glory or one message, he is learning another at the same time. do not be astonished, then, if we even yet have secret meetings, asking god for things for your benefit. do not be afraid. go back to the commencement of this church, and see what was concocted then. there was no evil concocted when we first held secret meetings, and it is the same now. has god forgotten to be gracious, to be merciful to mankind? did he ever concoct anything that was devilish for mankind? he could not do it. i never am afraid of god or man concocting anything to hurt me. i have faith to detect men, even if they did. i would ask god to detect them, and hold them fast before they should do it. i am not afraid of men or devils. i have none of those fears, jealousies, dreads, forebodings, surmisings, &c. i put my trust in god, and whatever god does for me is only for my salvation. a man is a bad teamster who runs his team in the worst road. what i have already said is only to prepare the way. [here five of the pottawattomie tribe appeared with their interpreter, and were assisted to the stand by the president.] i am going to tell of something that surprised me at the beginning of the church. i have handled, heard, seen and known things which i have not yet told. after the church began to grow, it was favored with marvelously wise men. they had so much wisdom that they could dispute what god said, and what his servant said. they were opposed to virtue. they would say they had revelations and visions, and were as certain that the lord had given it as i was that the devil had. he referred to the children of israel who were snivelling and murmuring about their leeks and onions, &c., &c.; and so it is in these last days; some men are always yelling about what the church believes and opposing every good thing. i want devils to gratify themselves; and if howling, yelling and yelping will do you any good, do it till you are all damned. if calling us devils, &c., will do you any good, let us have the whole of it, and you can then go on your way to hell without a grunt. we hear these things ever since the church existed. they have come up with us; they have had so much more wisdom, they knew all about the kingdom before god revealed it, and they know all things before they were heard; they understand more than god knows. we gather of all kinds. if we get all nations, we get all wisdom, cunning, and everything else. the sectarians cannot be as wise as we are, for they have only got {292} man's plans, the devil's plans, and, the best of all, we have god's plan. i do not know whether there are any of these wise men here this morning or not; i have merely given this as a part of the history of this church. i am disposed to give some reasons why salvation only belongs to the kingdom of god, and to that alone. i will endeavor to show why salvation belongs to us more peculiarly, in contradistinction to all other bodies. will this be clear enough? i discover one thing: mankind have labored under one universal mistake about this--viz., salvation was distinct from government; _i. e_., that i can build a church without government, and that thing have power to save me! when god sets up a system of salvation he sets up a system of government. when i speak of a government, i mean what i say. i mean a government that shall rule over temporal and spiritual affairs. every man is a government of himself, and infringes upon no government. a man is not an honorable man, if he is not above all law and above government. i see in our town we have need of government. some study law only for the purpose of seeing how many feuds, how many broils they can kick up, how much they can disturb the peace of the public without breaking the law, and then say--"i know my rights, and will have them;" "i did not know it was the marshal, or i would not have done it." he is no gentleman. gentlemen would not insult a poor man in the street, but would bow to him, as much as those who appear more respectable. no marshal or any one else, should pull me up. we ought to live a great way within the circle of the laws of the land would live far above all law. the law of god is far more righteous than the laws of the land. the kingdom of god does not interfere with the laws of the land, but keeps itself by its own laws. (reported by elder thomas bullock.) elder rigdon stopped to refresh himself. the choir sang hymn 104. elder john taylor, being called upon to address the congregation, said--it gives me pleasure to meet and associate with so large an assemblage of the saints. i always feel at home among the brethren. i consider them the honorable of the earth; and if i can do anything to conduce to their happiness, or that will in anywise tend to their edification, i am satisfied. i therefore address this congregation with cheerfulness and pleasure, and if by unfolding any of the principles of truth that i am in possession {293} of, or laying before you anything pertaining to the kingdom--if my ideas will enlarge your minds, or produce beneficial results to any, i shall consider myself on this, as on all other occasions, amply repaid. many things have been spoken by elder rigdon concerning the early history of this church. there is no person who has searched the oracles of eternal truth, but his mind will be touched with the remarks made by our venerable friend, which unfold the dispensation of jehovah, and have a tendency to produce the most thrilling feelings in the bosoms of many who are this day present, and to promote our general edification. he traces with pleasure on the historic page--the rise of nations, kingdoms and empires. historians dwell with great minuteness on the heroic deeds, the chivalrous acts, the dangers and deliverances, the tact, bravery, and heroism of their chieftains, generals and governments. we, as republicans, look back to the time when this nation was under the iron rule of great britain, and groaned under the power, tyranny and oppression of that powerful nation. we trace with delight the name of a washington, a jefferson, a lafayette, and an adams, in whose bosoms burned the spark of liberty. these themes are dwelt upon with delight by our legislators, our governors and presidents; they are subjects which fire our souls with patriotic ardor. but if these things animate them so much, how much more great, noble and exalted are the things laid before us! they were engaged in founding kingdoms and empires that were destined to dissolution and decay; and although many of them were great, formidable and powerful, they now exist only in name. their cloud-capped towers, their solemn temples, are dissolved, and nothing now remains of their former magnificence or ancient grandeur but a few dilapidated buildings and broken columns. a few shattered fragments remain to tell to this and to other generations the perishable nature of earthly pomp and worldly glory. they were engaged in founding empires and establishing kingdoms and powers that had in themselves the seeds of destruction, and were destined to decay. we are laying the foundation of a kingdom that shall last forever--that shall bloom in time and blossom in eternity. we are engaged in a greater work than ever occupied the attention of mortals. we live in a day that prophets and kings desired to see, but died without the sight. when we hear the history of the rise of this kingdom from one who has been with it from its infancy--from the lips of our venerable friend who has taken an active part in all the history of the church, can we {294} be surprised if he should feel animated, and that his soul should burn with heavenly zeal? we see in him a man of god who can contemplate the glories of heaven, the visions of eternity, and yet who looks forward to the opening glories which the great elohim has manifested to him pertaining to righteousness and peace--a man who now beholds the things roll on which he has long since beheld in prophetic vision. most men have established themselves in authority by laying desolate other kingdoms and the destruction of other powers. their kingdoms have been founded in blood, and supported in tyranny and oppression. the greatest chieftains of the earth have obtained their glory--if glory it can be called--by blood, carnage and ruin. one nation has been built up at the expense and ruin of another, and one man has been made at the expense of another; and yet these great men were called honorable for their inglorious deeds of rapine. they have slain their thousands, and caused the orphans to weep and the widows to mourn. men did these things because they could do it--because they had power to desolate nations, and spread terror and desolation. they have made themselves immortal as great men. the patriots of this country had indeed a laudable object in view--a plausible excuse for the course they took. they stood in defense of their rights, liberty and freedom. but where are now those principles of freedom? where are the laws that protect all men in their religious opinions? where the laws that say, "a man shall worship god according to the dictates of his own conscience?" what say ye, ye saints--ye who are exiles in the land of liberty? how came you here? can you in this land of equal right return in safety to your possessions in missouri? no. you are exiles from thence, and there is no power, no voice, no arm to redress your grievance. is this the gracious boon for which your fathers fought and struggled and died? shades of the venerable dead, could you but gaze upon this scene, and witness tens of thousands of americans in exile on columbia's soil--if pity could touch your bosoms, how you would mourn for the oppressed! if indignation, how would you curse the heartless wretches that have so desecrated and polluted the temple of liberty? "how has the gold become dim, and the fine gold, how has it changed." let it not be told among the monarchs of europe, lest they laugh and say, "ha; so would we have it." ye saints, never let it go abroad that ye are exiles in the land of liberty, lest ye disgrace your republic in the eyes of the nations of the earth; but tell it to those who robbed and plundered and refused to give you your rights. tell your rulers that all their deeds of fame are tarnished, and their glory is departed. {295} are we now, indeed, in a land of liberty, of freedom, of equal rights? would to god i could answer, yes. but no, no, i cannot! they have robbed us, we are stripped of our possessions, many of our friends are slain, and our government says, "your cause is just, but we can do nothing for you." hear it, ye great men, we are here in exile! here are thousands of men in bondage in a land of liberty--of freedom! if ye have any patriotism, shake off your fetters and come and proclaim us free, and give us our rights. i speak of this government as being one of the best or governments--as one of the greatest and purest; and yet, what a melancholy picture! o ye venerable fathers who fought for your liberty, blush for your children, and mourn, mourn over your country's shame! we are now talking about a government which sets herself up as a pattern for the nations of the earth, and yet, oh, what a picture! if this is the best, the most patriotic, the most free, what is the situation of the rest? here we speak with national pride of a washington, a lafayette, a monroe and a jefferson, who fought for their liberties, achieved one of the greatest victories ever won; and scarcely has one generation passed away before fifteen thousand citizens petition government for redress of their wrongs, and they turn a deaf ear to their cry. let us compare this with the church of christ. fourteen years ago a few men assembled in a log cabin; they saw the visions of heaven, and gazed upon the eternal world; they looked through the rent vista of futurity, and beheld the glories of eternity; they were planting those principles which were concocted in the bosom of jehovah; they were laying a foundation for the salvation of the world, and those principles which they then planted have not yet begun to dwindle; but the fire still burns in their bones; the principles are planted in different nations and are wafted on every breeze. when i gaze upon this company of men, i see those who are actuated by patriotic and noble principles, who will stand up in defense of the oppressed, of whatever country, nation, color or clime. i see it in their countenances. it is planted by the spirit of god. they have received it from the great elohim, and all the power or influence of mobs, priestcraft or corrupt men cannot quench it. it will burn. it is comprehensive as the designs of god, and as expansive as the universe and reaches to all the world. no matter whether it was an indian, a negro, or any other man or set of men that are oppressed, you would stand forth in their defense. i say unto you, continue to cherish those principles. let them expand. and if the tree of liberty has been blasted in this nation--if it has been gnawed by worms, and already blight has overspread it, we {296} will stand up in defense of our liberties, and proclaim ourselves free in time and in eternity. the choir, by request, sang, "o stop and tell me, red man." after prayer by elder john p. greene, the meeting was adjourned for one hour. footnotes: 1. the object of his mission was to assist elders orson pratt and john e. page in getting president smith's memorial, asking to be appointed "a member of the u. s. army" and to be authorized to raise one hundred thousand armed volunteers to police the inter-mountain and pacific coast west from oregon to texas. {297} chapter xiii. conference of the church, april, 1844, continued--address of patriarch hyrum smith--the building of the temple. _saturday, april 6, 1844, [conference report continued_.] the president arrived at the stand at half-past two o'clock, p.m. the choir sang a hymn; after which prayer by elder john p. greene, when the choir sang another hymn. elder rigdon resumed his history of the church. a little before five o'clock the assembly was dismissed without ceremony, until next morning, on the appearance of a shower. the people had scarcely time to retire before a heavy shower of rain, wind, thunder and lightning followed. a splendid double rainbow seen in the heavens. _sunday, 7_.- very pleasant morning. the president arrived at ten o'clock, the largest congregation ever seen in nauvoo having assembled. the choir sang the hymn, "ye slumbering nations that have slept." president rigdon offered an affectionate appeal for the prayers of the saints on behalf of the sick, and then prayer by elder george j. adams. choir sang the hymn, "the spirit of god like a fire is burning," &c. _president joseph smith_. the mayor requested the people to keep good order, and observed to the police, who were round the outskirts of the congregation to keep order, "policemen, i want you to exercise your authority; and don't say you can't do anything for us, for the constitutional power calls you to keep good order, and god almighty calls you, and we command you to do it." elder sidney rigdon arose and continued his subject of yesterday. choir sang. benediction. intermission. {298} during the intermission, thirty-five were baptized in the mississippi river for the remission of their sins. _address of elder hyrum smith, patriarch to the church_. _at 2 o'clock p. m._ patriarch hyrum smith arrived at the stand, and said he wanted to say something about the temple. "we want 200,000 shingles, as we shall resume the work on the temple immediately. all who have not paid their tithing, come on and do it. we want provisions, money, boards, planks, and anything that is good; we don't want any more old guns or watches. i thought some time ago i would get up a small subscription, so that the sisters might do something. in consequence of some misunderstanding, it has not gone on as at first. it is a matter of my own; i do not ask it as a tithing. i give a privilege to any one to pay a cent a week, or fifty cents a year. i want it by next fall to buy nails and glass. it is difficult to get money. i know that a small subscription will bring more than a large one. the poor can help in this way. i take the responsibility upon myself, and call again upon the sisters. i call again until i get about $1,000. it only requires two thousand subscribers. i have sent this subscription plan to england and the branches. i am not to be dictated to by any one except the prophet and god. i want you to pay in your subscriptions to me, and it shall always be said boldly by me, the sisters bought the glass in that house, and their names shall be written in the book of the law of the lord. it is not a tax, but a free will offering to procure something which shall ever be a monument of your works. no member of the relief society got it up. i am the man that did it. they ought not to infringe upon it. i am not a member of the female relief society! i am one of the committee of the lord's house. i wish to accomplish something, i wish all the saints to have an opportunity to do something. i want the poor with the purse of five dollars to have a chance. the widow's two mites were more in the eyes of the lord than the purse of the rich; and the poor woman shall have a seat in the house of god--she who pays her two mites as well as the rich, because it is all she has. i wish to have a place in that house. i intend to stimulate the brethren. i want to get the roof on this season. i want to get the windows in, in the winter, so that we may be able to dedicate the house of the lord by this time next year, if nothing more than one room. i will call upon the brethren to do something. i cannot make a comparison between the house of god and anything now in existence. great things are to grow out of that house. there {299} is a great and mighty power to grow out of it. there is an endowment. knowledge is power. we want knowledge. we have frequently difficulties with persons who profess to be latter-day saints. when the sacrament will be administered in the lord's house it will do away with a great deal of difficulty that is now in existence. if we can have a privilege and confess our faults unto god and one another every sabbath day, it will do away with these. * * * you sisters shall have a seat in that house. i will stand on the top of that pulpit and proclaim to all what the sisters have done. when you offer up your sacraments every sabbath, you will feel well a whole week; you will get a great portion of the spirit of god, enough to last you a week--and you will increase. we are now deprived of the privilege of giving the necessary instruction; hence we want a house. all the money shall be laid out for what you design it. it shall not be paid for anything else. i am one of the committee. the committee tells me the quarry is blockaded; it is filled with rock. the stone cutters are wanting work. come on with your teams as soon as conference is over. it is not necessary for me to tell who will come and do it. i will prophesy that you will do it. there is not one in the city but what will do right if he knows it, with only one or two exceptions, and they are not worth notice. god will take care of them, and if he doesn't, the devil will. i described them once, and you will always know them while you see them. they will keep hopping till they hop out of town. some of them are tree toads, who climb the trees and are continually croaking. we are now the most noble people on the face of the globe, and we have no occasion to fear tadpoles. we are designated by the all-seeing eye to do good, not to stoop to anything low. we are apt to suffer prejudice to get into our hearts on hearing reports. we never should allow it--never should pass our judgment until we hear both sides. i will tell a dutch anecdote: a certain dutchman had a case brought before him, and heard one side, and he gave in his decision--"sure you have got the case;" and when the other party brought their witnesses, he said again, "sure, you have got the case, too." if you hear of any one in high authority, that he is rather inclined to apostasy, don't let prejudice arise, but pray for him. god may feel after him, and he may return. never speak reproachfully nor disrespectfully; he is in the hands of god. i am one of those peacemakers who take a stand above these little things. it has been intimated we should have investigations this conference. do you think i would trouble this conference with it? if i have a difficulty with a man, i will go and settle it. let them settle their difficulties. there is not a man who has had a difficulty {300} who would trouble this congregation about it. we ask no favors; we can settle it ourselves. don't think anything about persons who are on the eve of apostasy; god is able to take care of them. let god judge, do your duty and let men alone. never undertake to destroy men because they do some evil thing. it is natural for a man to be led, and not driven. put down iniquity by good works. many men speak without any contemplation; if they had given the matter a little contemplation it would not have been spoken. we ought to be careful what we say, and take the example of jesus, cast over men the mantle of charity, and try to cover their faults. we are made to enlighten, and not to darken one another; save men, not destroy them. do unto others what you would have them do unto you. it is well enough to root out conspiracy. do not fear, but if you are in the right track, having god to guide you, he will save you; for god will save you, if he has to destroy the wicked so as by fire. i want to put down all false influence. if i thought i should be saved and any in the congregation be lost, i should not be happy. for this purpose jesus effected a resurrection. our savior is competent to save all from death and hell. i can prove it out of the revelation. i would not serve a god that had not all wisdom and all power. the reason why i feel so good is because i have a big soul. there are men with small bodies who have got souls like enoch. we have. we have gathered our big souls from the ends of the earth. the gospel picks the big souls out of all creation, and we will get the big souls out of all the nations, and we shall have the largest city in the world. we will gather all the big souls out of every nation. as soon as the gospel catches hold of noble souls, it brings them all right up to zion. there is a thing called guiding star. the gospel is similar. we will have a people great enough to be saved. popery could not write what enoch preached. he told the people that the spirit of god took him up into a high mountain, showed him the distress of the people--the destruction of the world, and he said his heart swelled wide as eternity. but adherents of popery could not receive anything as large as that, and every man-made society is just like them. men's souls conform to the society in which they live, with very few exceptions, and when men come to live with the mormons, their souls swell as if they were going to stride the planets as i stride the republic of america. i can believe that man can go from planet to planet--a man gets so high in the mansions above. a certain good sister came to my house and she was troubled because she heard so many big things. she thought it weakened her faith. i {301} told her she had too much faith. she believed too much. i will tell you how you may know whether the thing is true or not. when any one comes to you with a lie, you feel troubled. god will trouble you, and will not approbate you in such belief. you had better get some antidote to get rid of it. humble yourself before god, and ask him for his spirit and pray to him to judge it for you. it is better not to have so much faith, than to have so much as to believe all the lies. before this conference closes, i want to get all the elders together. i shall make a proclamation. i want to take the line and ax and hew you, and make you as straight as possible. i will make you straight as a stretched line. every elder that goes from nauvoo to preach the gospel, if he preaches anything else, we will silence him through the public print. i want all the elders to meet and to understand; and if they preach anything but the pure truth, we will call them home. at a quarter-past three p.m., president smith having arrived, the choir sang a hymn. elder amasa lyman offered prayer. president joseph smith delivered a discourse before twenty thousand saints, being the funeral sermon of elder king follett. [transcriber's note: page number jumps from 301 to 318 here in the original. this is a printer's error--there are no missing pages.] {318} chapter xiv. general conference for april, 1844, concluded--the announcement that the whole land of america is zion--instructions to elders set apart for missions--a general conference in england. _monday, april 8, 1844.--[conference report continued_.] at three-quarters past 9 a.m., president joseph smith took his seat on the stand and requested the choir to sing a hymn. he called upon elder brigham young to read 1st corinthians, 15th chapter, as his own lungs were injured. elder brigham young said--to continue the subject of president smith's discourse yesterday, i shall commence by reading the 15th chapter of 1st corinthians, from an old bible; and requested w. w. phelps to read it. prayer by elder brigham young, after which the choir sang a hymn. _president joseph smith's remarks--the whole of america zion_. president joseph smith said:--it is just as impossible, for me to continue the subject of yesterday as to raise the dead. my lungs are worn out. there is a time to all things, and i must wait. i will give it up, and leave the time to those who can make you hear, and i will continue the subject of my discourse some other time. i want to make a proclamation to the elders. i wanted you to stay, in order that i might make this proclamation. you know very well that the lord has led this church by revelation. i have another revelation in relation to economy in the church--a great, grand, and glorious revelation. i shall not be able to dwell as largely upon it now as at some other time; but i will give you the first principles. you know there has been great discussion in relation to zion--where it is, and where the gathering of the dispensation is, and which i am now going to tell you. the prophets have spoken and written upon it; but i will make a proclamation that will cover a broader ground._ the whole of america is zion itself {319} from north to south, and is described by the prophets, who declare that it is the zion where the mountain of the lord should be, and that it should be in the center of the land._ when elders shall take up and examine the old prophecies in the bible, they will see it. the declaration this morning is, that as soon as the temple and baptismal font are prepared, we calculate to give the elders of israel their washings and anointings, and attend to those last and more impressive ordinances, without which we cannot obtain celestial thrones. but there must be a holy place prepared for that purpose. there was a proclamation made during the time that the foundation of the temple was laid to that effect, and there are provisions made until the work is completed, so that men may receive their endowments and be made kings and priests unto the most high god, having nothing to do with temporal things, but their whole time will be taken up with things pertaining to the house of god. there must, however, be a place built expressly for that purpose, and for men to be baptized for their dead. it must be built in this the central place; for every man who wishes to save his father, mother, brothers, sisters and friends, must go through all the ordinances for each one of them separately, the same as for himself, from baptism to ordination, washings and anointings, and receive all the keys and powers of the priesthood, the same as for himself. _i have received instructions from the lord that from henceforth wherever the elders of israel shall build up churches and branches unto the lord throughout the states, there shall be a stake of zion. in the great cities, as boston, new york, &c., there shall be stakes._ it is a glorious proclamation, and i reserved it to the last, and designed it to be understood that this work shall commence after the washings, anointings and endowments have been performed here. the lord has an established law in relation to the matter: there must be a particular spot for the salvation of our dead. i verily believe there will be a place, and hence men who want to save their dead can come and bring their families, do their work by being baptized and attending to the other ordinances for their dead, and then may go back again to live and wait till they go to receive their reward. i shall leave my brethren to enlarge on this subject: it is my duty to teach the doctrine. i would teach it more fully--the spirit is willing but the flesh is weak. god is not willing to let me gratify you; but i must teach the elders, and they should teach you. god made aaron to be the mouth piece for the children of israel, [1] and he will make me be god to you in {320} his stead, and the elders to be mouth for me; and if you don't like it, you must lump it. i have been giving elder adams instruction in some principles to speak to you, and if he makes a mistake, i will get up and correct him. elder g. j. adams preached a discourse which occupied three hours, and which could be heard a great distance. president joseph smith turned over the conference into the hands of the twelve. choir sang a hymn. prayer. president hyrum smith called the conference to order at twenty-five minutes to four p.m., and spoke to the assembly one hour and a half. he treated upon the subject of elders preaching abroad. he said it was a matter of consequence that the elders of israel should know what they were about when they go to preach the gospel. they should, like paul, be ready to give a reason for the hope of their calling. when they are sent to preach the gospel, they should preach the gospel and nothing else, if they wish to stand approved themselves. the elders are sent into the world to preach faith, repentance, baptism for the remission of sins, and the laying on of hands for the reception of the holy ghost and they should let the mysteries alone. god has commanded you to preach repentance to this generation; and if this generation will not receive the first principles of the gospel and the book of mormon, they will receive nothing greater. just go and do as you are told and god will bless you. it is the power of god that is going to convert the world, and nothing but the power of god. every man who knows me knows that i have taught these principles from the beginning. it is the honest and pure in heart that will harken to the everlasting covenant. they are those who are noble and good; they will feed and clothe you and receive your testimony; and we want the elders to gather out the good seed to nauvoo. the day will come when you will see the wicked flee when no man pursueth. i want you to be wise as serpents and harmless as doves. preach principles that will stand the test of ages; teach them good precepts and save souls, go forth as men of god, and you will find friends wherever you go. drink deep of the spirit of truth and a great and mighty work shall be wrought in the world; hundreds {321} and tens of thousands shall flock to the standard and go up to zion. many other remarks were made by the speaker. after which sidney rigdon made a few remarks, and concurred in what brother hyrum had said. twelve minutes to six, adjourned to april 9th, at eight o'clock, a.m. _special meeting of elders_. _tuesday, 9.--[conference report continued]._ at 8 a.m., the elders assembled at the stand, (president brigham young presiding,) and were addressed by elder amasa lyman; after which: president brigham young said- _address of brigham young_. what has been given is correct; the speech and conduct of elders one towards another is frequently wrong; one elder will speak evil of another; and while you trample others you will sink yourself. a man has sinking principles; but if his feelings are elevated, he will build up others and build up himself. just as sure as one elder tries to build himself upon the destruction of another, he will surely sink himself. i would like to sit and hear the brethren teach for a week; but as business is pressing, we must hurry through. preach repentance to this generation. faith must go before repentance, and of course all men must follow the course and obey the laws and ordinances for the remission of sins, so as to receive the gift of the holy ghost, and then your mission is done. let a man who goes into the vineyard build up all he can. if a man preaches anything in error, pray to god that no man may remember it any more. no elder will correct another in public before unbelievers unless he has the sinking principle. i call all the elders together to witness that i always use charity, for it covers a multitude of sins. _north and south america zion_. let us obey the proclamation of joseph smith concerning the elders going forth into the vineyard to build up the temple, get their endowments, and be prepared to go forth and preach the gospel. you may build up zion, and learn to be men, and not children. it was a perfect sweepstakes when the prophet called north and south america zion. let us go to and build the temple with all our might, that we may build up the kingdom when established and her cords lengthened. it is a perfect knock-down to the devil's kingdom. there is not a faithful elder who cannot, if he is humble and diligent, build up the church. there are many men who will give you large sums to build a {322} stake of zion where they live. it proves the words of the prophet of the last days. the priesthood is fitted to every capacity in the world. there are blessings and conditions in that priesthood that suit every man. this will suit the condition of thousands, because it is as broad as the heavens, deep as hell, and wide as eternity. i am asked all sorts of questions about making gods and devils, and organizing the eternal worlds; but we could not get it precisely into our understandings so as to make them. the god we serve is the god of abraham, isaac, and jacob. there is no need of breaking the law of the land if you keep the law of the lord. i want a wife that can take care of my children when i am away, who can pray, lay on hands, anoint with oil, and baffle the enemy; and this is a spiritual wife. the sweepstakes is a perfect knock-down to the devil. we will build up churches and establish zion and her stakes. this is a fire which, cannot be put out: it has spread far faster than ever it did before. if you kick us and cuff us, we will turn the world upside down, and make the cart draw the horse. we want to build the temple and have the roof on this fall, in the name of israel's god. there are hundreds of elders who will sell their property to build up the temple. let us pay up our tithing. if there are any men who have not paid their tithing, they will not get in there. let the branches send teams with provisions to work all the year. we are acquainted with the views of gen. smith, the democrats and whigs and all factions. it is now time to have a president of the united states. elders will be sent to preach the gospel and electioneer. the government belongs to god. no man can draw the dividing line between the government of god and the government of the children of men. you can't touch the gospel without infringing upon the common avocations of men. they may have helps and governments in the church, but it is all one at last. _address of hyrum smith the patriarch_. patriarch hyrum smith said: i never knew a proclamation to be understood at once. president brigham young wished to draw the attention of the brethren, first to build the temple and get your washings, anointings, and endowments; after that to build up branches throughout the nations. we must do all we can to build up the temple, and after that to build churches. the gathering will continue here until the temple is so far finished that the elders can get their endowments; and after that the gathering will be from the nations to north and south america, which is the land of zion. north and south america, are the symbols of the wings. the {323} gathering from the old countries will always be to headquarters, and i have no doubt this conference will do a great deal of good. we have every power and principle to teach the people. say what god says, and say no more. never deviate one fraction from what god tells you. elder rigdon's remarks were very correct. give out the simple principles. a man never fails who only says what he knows; and if any man says more, and can't give reasons, he falls short. preach the first principles of the gospel--preach them over again: you will find that day after day new ideas and additional light concerning them will be revealed to you. you can enlarge upon them so as to comprehend them clearly. you will then be able to make them more plainly understood by those who teach, so that you will meet with scarcely any honest man but will obey them, and none who can oppose. adduce sufficient reason to prove all things, and you can convert every honest man in the world. the knowledge of the gospel of jesus christ is not prevalent in the world, although it is written in the holy book. you can prove it by the holy book they profess to believe in, and your arguments will be so strong and convincing, that people will hear and obey it by thousands. the savior says that to you it is given to know the mysteries of god, but to the world it is not given. you have power; you are authorized to put down every foolish thing you hear. a wise man will put it out of existence as he goes along; for light cleaveth unto light, knowledge to knowledge, and intelligence to intelligence. we engage in the election the same as in any other principle: you are to vote for good men, and if you do not do this it is a sin: to vote for wicked men, it would be sin. choose the good and refuse the evil. men of false principles have preyed upon us like wolves upon helpless lambs. damn the rod of tyranny; curse it. let every man use his liberties according to the constitution. don't fear man or devil; electioneer with all people, male and female, and exhort them to do the thing that is right. we want a president of the u. s., not a party president, but a president of the whole people; for a party president disfranchises the opposite party. have a president who will maintain every man in his rights. i wish all of you to do all the good you can. we will try and convert the nations into one solid union. i despise the principle that divides the nation into party and faction. i want it to grow up like a green bay tree. damn the system of splitting up the nation into opposite belligerent parties. whatever are the rights of men guaranteed by the constitution of these united states, let them have them. then, if we were all in union, no one dare attempt to put a warlike foot on our soil. i don't like to see the rights of americans trampled down. i am opposed to the policy of all such persons as would allow great britain {324} or any other power to take from us oregon or any portion of our national territory; and damn all who attempt it. lift up your voices like thunder: there is power and influence enough among us to put in a president. i don't wonder at the old carthaginian lawyer being afraid of joseph smith being elected. [a unanimous vote was passed by the immense assembly for joseph smith to be the candidate for the next president.] _address of heber c. kimball_. elder heber c. kimball arose and said--what brother hyrum has told you is god's truth, and will eventually come to pass. as he was making his observations to the elders, it made me think of the first time that i went out into the vineyard to preach. i dwelt on one subject till it branched like unto a tree that was cultivated, until the branches shot forth in all directions. suppose you had only one seed to plant, and that seed was an acorn, and you spend your time in cultivating it till it comes forth a great and mighty tree, branching forth with many branches, and bearing fruit abundantly after its own kind. so it is with the first principles of the gospel, they branch out in all directions, unfolding new light continually. they are eternal principles. i never preached anything else but the first principles. when first we went to england, we preached nothing else, and never even touched on the gathering, as there was no place of gathering, the church having been driven from jackson county and also from kirtland, and the prophets, patriarchs, apostles and saints were wandering in the wilderness seeking for a home; but as soon as the people were baptized and received the holy ghost, the most of them had the spirit of prophecy, and prophesied of coming to this land, as being the land of zion; and the time would come that they should come here. yet we never taught the doctrine of the gathering or book of doctrine and covenants. if you tell the people to stay, they will gather here stronger than ever. if you want to cut anything off, you should know how to restore. you should never cut off the ears of the people until you are able to make them others. it is no matter what way you convert them so you do convert them to believe the doctrines of the very bible they have always professed to believe. it is no use attempting to teach them other things until you can make them believe the principles contained in the bible which they have been taught to reverence and believe from their infancy. it teaches the gathering and all the principles of the gospel necessary to be taught to the unbelieving world. this is the thrashing floor, where the wheat is gathered to be thrashed. there are a great many green heads, and they of course have to be pelted a little harder. after the {325} wheat is thrashed, it has to go through the fanning-mill, and then the screen, and then the smut-mill; then it has to be ground and to be bolted: but many bolt away and leave. if you get a cudgeling, don't be mad, for your heads are green. we are going to arrange a plan for conferences, and we design to send elders to all the different states to get up meetings and protracted meetings, and electioneer for joseph to be the next president. a great many of the elders will necessarily have to leave their families, and the mothers will have to assume the responsibility of governing and taking care of the children to a much greater extent than when their husbands were at home. i therefore exhort them to be humble, faithful, and diligent, seeking to the lord for wisdom to rear up their children in righteousness and prepare them to roll on the work of the lord when their fathers shall have been worn out in the ministry. the mothers, therefore, are the persons who will more or less have to train the children. twenty minutes to 11: a call was made for the volunteers to go preaching to pass out to the green. a great company moved out and returned to the right of the stand, and were numbered 244. twenty minutes to 1: adjourned for one hour. met according to adjournment. the names of the volunteers were called, and places assigned to each. _brigham young's instruction to the elders_. president brigham young said: take care of yourselves, be wise, be humble, and you will prosper. i curse all who degrade themselves with corruption and licentiousness, as many have done. magnify your calling, keep yourselves pure and innocent, and your path shall be clear as the horizon. we have all manner of prejudices to contend with. we thank god for the gospel, the book of mormon, and the temple, and sing glory to god; and yet there are characters among us who from mere covetousness will squeeze a sixpence two inches long, and we have all their iniquity to bear. we have the honor to be the first fruits of this dispensation, and have to contend with floods of oppression. go humbly and prayerfully, trusting and believing in god, and what you desire to do you will accomplish. cease not to ask the father what you shall do, and he will give you the spirit. you know not the day of your visitation. what is asked for in the name of jesus christ will be granted. j. c. bennett's power fell like the lightning. god was asked not to let joe duncan be governor, and it was so. we asked the lord to deliver us from governor reynolds, of missouri; and he shot himself, and has {326} gone to hell. as for squire warren, of quincy, it takes two of him to make a shadow. the lord is cutting off the bitterest branches. look at the explosion of the big gun on board of the _princeton_ war-steamer at washington. god will deliver his faithful saints. you will be innocent, and do a good work: you will come back, and bring your sheaves with you, rejoicing. every man has the privilege of practicing godliness and virtue, and of manifesting himself as a servant of the most high god. doctor foster lost his money by gambling, and joined blacklegs. those men who say there is evil in the church are evil themselves. this doctrine is the best for any man to practice, and will do him good. ask of god that you may have wisdom to do all things. if you hear anything of an elder preaching false doctrine, ask of god in full faith that it may be taken off the minds of the people. a contribution was taken up for president joseph smith, $100 was raised, and another $100 loaned. [sidenote: comment of president smith on the conference.] _tuesday, april 9th, [continued]:--_the weather has been beautiful for the conference; and they have been the greatest, best, and most glorious five consecutive days ever enjoyed by this generation. much good was done. many spectators were present from quincy, alton, warsaw, fort madison, and other towns. when we consider the immense number present, and the good order that was preserved, it speaks much in favor of the morality of the city. in the afternoon i rode out with emma, dr. goforth, and others to the mound. the peach trees look beautiful. the mayor and marshal received a notification to produce docket and other papers in case of o. f. bostwick, before the circuit court at carthage; also a similar notification to produce papers in case of amos davis, appealed before circuit court. _a general conference in england beginning april 6th, and continuing until april 9th, 1844_. according to previous announcement, the general conference of the various branches of the church of jesus christ of latter-day saints, commenced its sittings in the music hall, liverpool, on the 6th of april, {327} 1844, elder reuben hedlock, president of the mission, presiding, and elder j. s. cantwell, acting as clerk. _morning session_. after opening meeting by singing and prayer, it was voted unanimously that elder reuben hedlock preside over the conference and that elder j. s. cantwell, act as clerk. the number of officers present at the opening are as follows:--high priests, 10; elders, 23; priests, 5; teachers, 3; deacons, 2. the representation of the various conferences was then called for:- manchester conference represented by elder charles miller, including the branches of manchester, stockport, ashton, duckenfield, newton moor, mottram, bolton, edgeworth moor, edgerton, leith, chewmoor, breightmet fold, bradshaw, tottington, summerseat, bury, haslingden, royton, oldham, rochdale, eccles, pendlebury, heatons, ratcliffe, halfare, crossmoor, didsbury, middleton, crompton fold, marble bridge, ashworth tops, vale house. comprises 1583 members, 2 high priests, 41 elders, 100 priests, 56 teachers, 19 deacons. baptized since last general conference, 194. liverpool conference represented by elder mitchelson, including liverpool, the isle of man, chester, part of wales, warrington, st. helens, and graseby. comprises 596 members, 3 high priests, 29 elders, 39 priests, 19 teachers, 11 deacons. baptized since last general conference, 107. preston conference represented by elder john banks, including preston, lancaster, kendal, brigsteer holme, heskin, hunter's hill, euxton, leyland, southport, and longton. comprises 594 members, 1 high priest, 16 elders, 23 priests, 17 teachers, 4 deacons. baptized since last general conference, 21. london conference represented by elder john cairns, including london, newbury, woolwich, dover, and luton. comprises 324 members, 1 high priest, 11 elders, 21 priests, 5 teachers, 5 deacons. baptized since last general conference, 47. macclesfield conference represented by elder galley, including macclesfield, bollington, middlewich, northwich, plumbley, and crewe. comprises 219 members, 1 high priest, 10 elders, 22 priests, 14 teachers, 7 deacons. baptized since last general conference, 15. birmingham conference represented by elder crook, including birmingham, gritsgreen, oldbury, wolverhampton, dudley, brittlelane, bilston, kidderminster, leamington, bloxwich, stratford-upon-avon, catthorpe, westbromwich, penydarren, abersychan, beaufort, rumny, tredegar, merthyr tydvil, aberdare. comprises 707 members, {328} 38 elders, 49 priests, 27 teachers, 12 deacons. baptized since last general conference, 200. wooden box represented by elder robert crook, including wooden box, dunstall, branstone, barton, and colebille. comprises 96 members, 9 elders, 10 priests, 6 teachers, 5 deacons. baptized since last general conference, 60. staffordshire conference represented by elder george simpson, including burslem, hanley, stoke-upon-trent, newcastle, baddely edge, bradley green, knutton heath, longton, coxbank, prees, tunstall, leek, longport, hassell green, allsager's bank. comprises 370 members, 1 high priest, 29 elders, 48 priests, 20 teachers, 11 deacons. edinburgh conference represented by elder george p. waugh, including edinburgh, wemyss, sterling, and pathead. comprises 330 members, 11 elders, 16 priests, 7 teachers, 3 deacons. baptized since november, 1843, 37. garaway conference represented by elder blakey, including garaway, llanfoist, buckle, ewaisharold, llanthony, and llanvano. comprises 172 members, 4 elders, 9 priests, 8 teachers, 1 deacon. glasgow conference represented by elder james houston, including glasgow, paisley, kilbirnie, bridge of weir, thorny bank and shaws, campsie, renfrew, greenock, ayr, bonhill, balfrone, johnstone, airdrie, irvine, and calry. comprises 833 members, 1 high priest, 26 elders, 39 priests, 30 teachers, 19 deacons. sheffield conference represented by letter, including sheffield, woodhouse, dennington, and brampton. comprises 201 members, 5 elders, 9 priests, 5 teachers, 3 deacons. bradford conference represented by elder william speakman, including bradford, idle, leeds, doncaster. comprises 206 members, 9 elders, 15 priests, 8 teachers, 6 deacons. baptized since last general conference, 44. ireland represented by elder sloan, including hillsborough, crawfordsburn, and melusk. comprises 52 members, 5 elders, 1 priest, 1 teacher. lincolnshire conference represented by letter. comprises 27 members, 2 elders, 2 priests, 1 teacher, 1 deacon. baptized since last general conference, 17. worcestershire conference represented by elder thomas smith, including earls common, pinvin, flyford flavel, worcester, bromsgrove, randan woods, barford, st. john's, and milton. comprises 140 members, 6 elders, 10 priests, 3 teachers, 3 deacons. baptized since last general conference, 28. clitheroe conference represented by elder william snalam, including {329} clitheroe, chatburn, downham, waddington, ribchester, chaigley, and settle. comprises 299 members, 16 elders, 22 priests, 18 teachers, 4 deacons. baptized since last general conference, 14. leicester conference represented by elder thomas margetts, including leicester and nottingham. comprises 127 members, 5 elders, 10 priests, 1 teacher, 2 deacons. cheltenham conference represented by letter, consisting of 18 branches. comprises 532 members, 17 elders, 30 priests, 13 teachers, 5 deacons. baptized since last general conference, 90. bath represented by letter, comprising 31 members, 1 elder, 2 priests. wolverton represented by letter. comprises 8 members, 1 elder, 2 priests. carlisle represented by letter. comprises 160 members, 8 elders, 19 priests, 8 teachers, 3 deacons; and contains four branches. littlemoor represented by letter. comprises 6 members, 1 priest. bedfordshire conference represented by letter, including 12 branches comprises 184 members, 14 elders, 20 priests, 9 teachers, 2 deacons. the number of members and authorities of each conference being ascertained as nearly as possible, it was determined that the delegates should represent the condition of each conference, and what alterations or measures were necessary to be adopted for the well being of each other. elder charles miller having remarked that he had been challenged to discussion, and had accepted it, it led to some remarks from elder ward as to the very little good effected in general by discussions; and that it was beneath the servants of god to turn aside from the path of duty to wrangle and dispute like the people of the world; and that while the professors of modern religion were in a manner devouring each other, the path of the saints ought to be onward in the proclamation of the principles of truth. elder hedlock agreed with the remarks of elder ward, and stated that they were in perfect accordance with the advice of the first presidency, and that the evil ought to be guarded against as much as possible. [the remaining sessions of the conference were devoted to hearing reports from the several conferences comprising the mission, giving instruction relative to ordaining men to the ministry, and the manner of conducting the ministry of the church to make it effective. among other items of interest was a communication from the twelve in nauvoo making the nomination of elders reuben hedlock and thomas ward to preside over the british mission, which nomination was accepted by the conference, and these brethren were unanimously {330} sustained as the presidency of the mission. the publication of the _millennial star_ had been ordered suspended by the twelve, but the conference voted by unanimous acclamation that this conference request the quorum of the twelve to permit the continued publication of that periodical. the minutes of the conference state that--] "elder hedlock addressed the assembly on the subject of the publications, and was desirous of taking the sense of that meeting on the same. it was true that the quorum of the twelve had advised that the publication of the _millennial star_ be stopped, and had given him authority to publish a circular as occasion might require; but he believed most sincerely that the stoppage of the _star_ would have a most injurious tendency. "several having spoken to the same effect, elder ward remarked that, if a publication was to be issued at all, it appeared trifling with the interest of the cause to change the name, inasmuch as the office had received the name of the _millennial star_ office, and many letters came to them with that address." [then followed the action of the conference upon the subject noted above. permission must have been given soon afterwards to renew the publication of the _star,_ since it missed but one issue, that of may, 1844.--it was then published monthly. see vols. v and vi.] footnotes: 1. the scripture alluded to in the text is as follows:--moses pleaded to be excused from the appointment to deliver israel on the plea that he was not eloquent; whereupon the lord said: "is not aaron the levite thy brother? i know that he can speak well. and also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart. and thou shalt speak unto him, and put in his mouth; * * * and he shall be the spokesman unto the people: * * * * he shall be to thee instead of a mouth, and thou shalt be to him instead of god" (exodus iv:14-16.) somewhat later this passage occurs: "and the lord said unto moses, see, i have made thee a god to pharaoh; and aaron thy brother shall be thy prophet" (exodus vii:1.) {331} chapter xv. difficulties with the higbees and fosters--conferences appointed by the twelve throughout the united states--instructions to reuben hedlock, president of the british mission--preparations for enlargement of the work--francis m. higbee's suit against president smith--the prophet released. _wednesday, april 10, 1844.--_the twelve were in council arranging a plan for appointing conferences. _thursday, 11.--_in general council in masonic hall, morning and afternoon. had a very interesting time. the spirit of the lord was with us, and we closed the council with loud shouts of hosanna! _friday, 12.--_the twelve met in council. rode out with brothers parker and clayton to look at some land. a conference was held at cypry, tuscaloosa county, alabama. elder benjamin l. clapp, president, and john brown, clerk. seven branches were represented, consisting of 192 members, 12 elders, 5 priests, 4 teachers, and 2 deacons, all in good standing. _saturday, 13.--_at 10 a.m. met in city council. george p. styles was appointed city attorney. i advise that the council take such a course as would protect the innocent: that in many cases the attorney would get his pay off the individual employing him; that the appointment would be a valuable consideration, and for one year a salary of $100 would be sufficient; perhaps $160 the next year, &c., increasing as the city increases; and if $100 would not satisfy, we had better have no attorney. "i would {332} rather give my services as counselor, &c., than levy a tax the people are not able to pay; and that every man ought to be willing to help prop the city by bearing a share of the burden till the city is able to pay a higher salary. my opinion is that the officers of the city should be satisfied with a very small compensation for their services. i have never received twenty-five dollars for my services; [as counselor] but the peace i have enjoyed in the rights and liberties of the city has been ample compensation." i suggested the propriety of inserting a clause in the ordinance to be made relating to the city attorney, authorizing him to claim fees of parties in certain cases, and the small salary satisfy the attorney in cases where he can get no fees from his client. "i would rather be docked $100 in my salary than have the $200 given to the city attorney by the city." i also proposed that the council take into consideration the payment of the police; also proposed that a public meeting be called in each ward to see if they will not, then the council will take the case into consideration. at 1 p.m., the municipal court sat in the assembly room, where i asked dr. r. d. foster if he bore my expenses to washington, or any part thereof. foster replied he did not. i stated that dr. goforth had said that he was taken in a secret council when foster told him he had paid my expenses. dr. foster replied he never had a secret interview with dr. goforth, and gave his version of the meeting. i then asked him--"have i ever misused you any way?" foster said--"i do not feel at liberty to answer this question, under existing circumstances?" i again asked him--"did i ever misuse you?" he again replied--"i do not feel at liberty to answer under existing circumstances." i then asked--"did i ever wrong you in deal, or personally misuse you in any shape?" {333} foster said, "i do not feel at liberty to answer. i have treated you christianly and friendly too, so far as i have had the ability." i then asked him to tell me where i had done wrong, and i will ask his forgiveness; for i want you to prove to this company by your testimony that i have treated you honorably. foster then said--"i shall testify no further at present." i then asked justice aaron johnson--"did i ever make oath before you against simpson?" he replied--"not before the prosecution." i then told the whole story. andrew colton then came up before the municipal court on_ habeas corpus,_ and was discharged on the insufficiency of the papers. after which, i preferred the following charge before the high council against dr. robert d. foster "for unchristian-like conduct in general, for abusing my character privily, for throwing out slanderous insinuations against me, for conspiring against my peace and safety, for conspiring against my life, for conspiring against the peace of my family, and for lying." a charge was preferred against harrison sagers for teaching spiritual wife doctrine and neglecting his family, which was handed over to the high council to act upon. at 2 p.m., elder john taylor delivered a political discourse. about 5 p.m., the _"maid of iowa"_ arrived at the nauvoo house wharf, filled with passengers from england, led by william kay. 210 souls started from liverpool, and nearly all arrived in good health and spirits, one smaller company having previously arrived. _sunday, 14.--_rainy day. no meeting at the stand. i preached on board the _"maid of iowa_." committee of the council met in the afternoon at my office. {334} _monday, 15.--_at home settling with dan jones for steamboat _"maid of iowa."_ she has returned in debt about $1,700. after much conversation and deliberation, i agreed to buy out jones, by giving him property in the city worth $1,231, and assuming the debts. i rode out in the afternoon. the twelve apostles arranged the appointments for the general conferences in the united states as follows: quincy, ill.,...............................sat. and sun. may 4 and 5 princess grove, ill.,....................... " " " 11 12 ottowa, ill.,............................... " " " 18 19 chicago, ill.,.............................. " " " 25 26 comstock, kalamazoo county, mich.,.......... " " june 1 2 pleasant valley, mich.,..................... " " " 8 9 frankland, oakland county, mich.,........... " " " 15 16 kirtland, ohio,............................. " " " 22 23 g.a. neal's six miles west of lockport, n.y.," " " 29 30 batavia, n. y.,............................. " " july 6 7 portage, alleghany county, n. y.,........... " " " 13 14 hamilton, madison county, n. y.,............ " " " 20 21 oswego, n. y.,.............................. " " june 29 30 adams, jefferson county, n. y.,............. " " july 6 7 london, caledonia county, n. y.,............ " " june 15 16 northfield, washington county, ten miles of montpelier, at lyman houghton's, n.y., " " " 29 30 fairfield, essex co, at elder tracy's, n. y.," " july 13 14 boston, mass.,.............................. " " june 29 30 salem, " ............................... " " july 6 7 new bedford, mass.,......................... " " " 13 14 peterboro, n. h.,........................... " " " 13 14 lowell, mass.,.............................. " " " 27 28 scarboro, maine,............................ " " " 6 7 vinal haven,................................ " " " 13 14 westfield, mass.,........................... " " " 27 28 farmington, mass.,.......................... " " aug. 3 4 new haven, conn.,........................... " " " 10 11 canaan, conn.,.............................. " " " 17 18 norwalk, " ............................... " " " 24 25 new york city, n.y.,........................ " " " 17 18 philadelphia, pa.,.......................... " " aug. 31 sep.1 dresden, weekly county, tenn.,.............. " " may 25 26 {335} eagle creek, benton county, tenn.,..........sat. and sun. jun 8 and 9 dyer county, c. h.,......................... " " " 22 23 rutherford county, c. h., tenn.,............ " " july 20 21 lexington, henderson county, tenn.,......... " " aug. 3 4 new albany, clinton county, ky.,............ " " june 29 30 alquina, fayette county, ia.,............... " " " 1 2 pleasant garden, ia.,....................... " " " 15 16 fort wayne, ia.,............................ " " " 29 30 northfield, boon county, ia.,............... " " july 13 14 cincinnati, ohio,........................... " " may 18 19 pittsburgh, pa.,............................ " " june 1 2 leechburg, " ............................. " " " 15 16 running water branch, noxuble co., miss.,... " " " 1 2 tuscaloosa, ala.,........................... " " " 22 23 washington city, d. c.,........sept. 7, 8, 9, 10, 11, 12, 13, 14, 15. we also publish the names of the elders who are appointed to the several states, together with their appointments. those who are numbered with the figures 1 and 2 will take the presidency of the several states to which they are appointed. maine. j. butterfield, 1st jonathan h. hale elbridge tufts, 2nd henry herriman s. b. stoddard john moon new hampshire. w. snow, 1st harley morley howard egan, 2nd israel barlow alvin cooley david clough sen. john s. twiss, calvin reed charles a. adams, chilion mack bethuel miller isaac burton a. d. boynton. massachusetts. daniel spencer, 1st george lloyd milton f. bartlett orlando d. hovey daniel loveland nathaniel ashby joseph j. woodbury samuel p. hoyt w. h. woodbury daniel w. gardner john r. blanchard {336} rhode island. william seabury, 1st melvin wilbur thomas mctaggart connecticut. e. h. davis, 1st quartus s. sparks vermont. erastus snow, 1st warren snow william hyde dominicus carter denman cornish, levi w. hancock jeremiah hatch alfred cordon martin titus charles snow william haight james c. snow john d. chase a. m. harding josiah h. perry isaac houston amos hodges new york. c. w. wandell, 1st william newland marcellus bates, 2nd allen wait truman gillett william h. parshall, a. a. farnham c. h. wheelock edmund ellsworth, timothy b. foote gregory bentley george w. fowler homer c. hoyt henry l. cook isaac chase, william w. dryer simeon a. dunn elijah reed daniel shearer solon foster james w. phippin hiram bennett j. h. van natta chandler holbrook samuel p. bacon lyman hall bradford w. elliott william felshaw j. r. g. phelps daniel fisher joseph p. noble d. h. redfield john tanner martin r. tanner thomas fuller g. d. goldsmith o. m. duel charles thompson samuel white b. c. elsworth w. r. r. stowell archibald bates william d. pratt david pettigrew marcellus mckeown ellis eames horace s. eldredge {337} new jersey. ezra t. benson, 1st john pack pennsylvania. d. d. yearsley, 1st wm. p. mcintyre edson whipple, 2nd jacob zundall john duncan orrin d. farlin stephen post henry mouer g. w. crouse g. chamberlain jacob shoemaker thomas hess stephen winchester a. j. glaefke hyrum nyman henry dean j. m. cole james downing charles warner. delaware. john jones jonathan o. duke warren snow justus morse maryland. jacob hamblin patrick norris lyman stoddard. virginia. b. winchester, 1st james park s. c. shelton, 2nd a. w. whitney geo. d. watt, 3rd pleasant ewell chapman duncan w. e. higginbottom joseph king john f. betts peter fife alfred b. lambson robert hamilton david evans north carolina. a. mcrae, 1st john holt aaron razer, 2nd john houston thomas guymon james sanderson george watt south carolina. alonzo lebaron, 1st ekells truly john m. emell william smith william d. lyman georgia. morgan l. gardner miles anderson isaac beebe s. e. carpenter {338} kentucky. john d. lee, 1st d. d. hunt d. h. rogers m. b. welton samuel b. frost horace b. owens john o. angus joseph holbrook charles spry hiram w. mikesell john h. reid garret w. mikesell william watkins tennessee. a. o. smoot, 1st j. j. castell alphonzo young, 2nd j. a. kelting w. w. riley j. hampton amos davis alfred bell l. t. coon armstead moffitt jackson smith d. p. rainey w. p. vance james holt h. d. buys warren smith a. d. young j. j. sasnett joseph younger h. b. jacobs g. w. langley john l. fullmer g. penn joseph mount alabama. b. l. clapp, 1st l. d. butler g. w. brandon t. j. brandon mississippi. j. b. walker daniel tyler ethan barrus. louisiana. j. b. bosworth, 1st john kelly h. h. wilson george pew wm. nelson lorenzo moore arkansas. a. a. simmons j. a. mcintosh darwin chase nathaniel leavitt. ohio. lorenzo snow, 1st william batson l. brooks, 2nd g. c. riser alfred brown clark lewis j. j. riser b. w. wilson {339} j. carroll a. w. condit l. o. littlefield loren babbitt j. m. powers elijah newman milo andrus milton stow john lovelace edson barney w. h. folsom hiram dayton john cooper jacob morris s. carter ezra strong john nichols j. m. emmett david jones allen tulley nathaniel childs p. h. young jesse johnson s. p. hutchins j. a. casper j. h. foster joseph rose nathan t. porter w. brothers ezra vincent jared porter lysander dayton john w. roberts indiana. amasa lyman, 1st u. v. stewart g. p. dykes, 2nd washington lemon a. l. lamoreaux edward carlin charles hopkins l. d. young f. m. edwards wm. snow salmon warner nathan tanner f. d. richards wm. martindale s. w. richards henry elliott john mackey a. f. farr james newberry john jones abraham palmer frederick ott john g. smith michigan. charles c. rich, 1st wm. savage harvey green, 2nd david savage thomas dunn graham coltrin r. c. sprague samuel parker joseph curtis jeremiah curtis zebedee coltrin c. w. hubbard reuben w. strong s. d. willard l. n. kendall wm. gribble illinois. e. h. groves, 1st morris phelps, 2nd {340} john vance s. mulliner h. olmstead, galena john gould h. w. barnes, do. zenus r. gurley hiram mott, jefferson hunt david candland jacob l. burnham w. a. duncan d. j. kershner wm. o. clark n. leavitt almon bathrick john laurence p. h. buzzard nathan a. west zachariah hardy levi jackman john hammond abel lamb g. w. hickerson howard coray daniel allen stephen markham david judah levi stewart thomas dobson james graham james nelson timothy s. hoit david lewis duncan mcarthur missouri. a. h. perkins, 1st wm. coray john lowry, 2nd o. m. allen wm. g. rule wm. h. jordan wisconsin territory. s. h. briggs free. f. nickerson, 1st a. c. nickerson l. s. nickerson those elders who are numbered in the foregoing list to preside over the different states will appoint conferences in all places in their several states where opportunities present, and will attend all the conferences, or send experienced and able elders, who will preach the truth in righteousness, and present before the people "general smith's views of the powers and policy of the general government," and seek diligently to get up electors who will go for him for the presidency. all the elders will be faithful in preaching the gospel in its simplicity and beauty, in all meekness, humility, long-suffering and prayerfulness; and the twelve will devote the season to traveling, and will attend as many conferences as possible. elder b. winchester is instructed to pass through mississippi, alabama, georgia, north and south carolina and virginia, to visit the churches, hold conferences, and preside over them. brigham young, president w. richards, clerk of the quorum of the twelve. {341} _tuesday, 16.--_rode out to brother greenwood's, but he had not returned. five p.m. had a long talk with chauncey l. higbee and esq. marr, in front of my house, and read to them dr. a. b. williams' and m. g. eaton's affidavit before esq. wells. the twelve apostles met in council. _wednesday 17.--_rode out with brother heber c. kimball and william clayton to the steamboat landing. remainder of the day at home. _thursday, 18.--_nine a.m. went into general council until noon and introduced j. w. coolidge, d. s. hollister, and added lyman wight's name. while at dinner i made mention of the report that foster, higbee,_ et al._ were paying someone's board at my table so as to catch something against me; so that, if the report is true, they may have something to carry back. two to five thirty p.m. in council. [sidenote: excommunication of the laws, fosters, _et. al_.] at 6 p.m. brigham young, willard richards, john taylor, george a. smith, heber c. kimball, wilford woodruff, of the twelve apostles; alpheus cutler, samuel bent, george w. harris, a. johnson, william marks, of the city council; charles c. rich, amasa m. lyman, of the high council; william w. phelps, newel k. whitney, john smith, john m. bernhisel, joseph fielding, george j. adams, erastus snow, reynolds cahoon, j. w. coolidge, john scott, john d. lee, levi w. hancock, s. williams, jos. young, john p. greene, john d. parker, alexander mcrae, george d. watt, and william clayton held a council and unanimously cut off robert d. foster, wilson law, william law and jane law, of nauvoo, and howard smith of scott county, illinois, from the church of jesus christ of latter-day saints, for unchristian-like conduct; and their names were published in the_ times and seasons_. _friday, 19.--_a company of about eighty saints arrived. in the evening rode to the upper steamboat landing. {342} _saturday, 20.--_emma started for st. louis to purchase goods. i rode out with dr. bernhisel and my boys frederick and alexander to the prairie, which is now very green. elders brigham young and wilford woodruff rode to lima and spent the night with father morley. _sunday, 21.--_at home; rainy day. a meeting at the stand. elder erastus snow preached on "the law of nature." elders young and woodruff attended a conference and preached to the saints in lima, where twenty-six elders volunteered to go out preaching. elder kimball attended a conference at ramus. _monday, 22.--_all night lightning, thundering, raining, with strong east wind which continued through the day. the river very high; all the mills in the city stopped on account of the high water. this morning a man, who had put up at my house told me he wanted to see me alone. i went into my room with him, when he told me he was a prophet of god, that he came from vermont, and he prophesied that this government, was about to be overthrown, and the kingdom which daniel speaks of was about to be established somewhere in the west, and he thought in illinois. my brother william arrived from new jersey with some forty or fifty saints. i spent some time with him in the evening. elders young and woodruff started for nauvoo; but on account of a tremendous storm of hail and rain, they were glad to take shelter at brother william draper's where they spent the night. _tuesday, 9.--_from 9 to 12 a general meeting of citizens friendly to my election, was held in the hall, to elect a delegate to go to the baltimore convention, to be held on the first monday in may. d. s. hollister was elected. {343} from 3 to 5 p.m. again assembled, and many speeches were made, &c.; and appointed the second monday in may to hold a state convention at nauvoo. in the evening, visited agnes, my brother carlos' widow, and dr. richards, with hyrum. _wednesday, 24.--_rode up to the steamboat landing, where we found elder j. m. grant, who introduced me to judge william richards, of new jersey, took him to brother winchester's. in the evening brother ezra thayer, dr. richards, and dr. williams were in my room, and a man who boarded at the masonic hall. at their request, i gave them a history of the laws' proceedings, in part, in trying to make a difficulty in my family, &c. gave recommendations to elders amasa m. lyman and d. s. hollister. _thursday, 25.--_emma returned from st. louis. a brother who works in the _st. louis gazette_ office came up at the same time, and wanted to know by what principle i got so much power, how many inhabitants and armed men we had, &c. i told him i obtained power on the principles of truth and virtue, which would last when i was dead and gone, &c. in general council from 10 till 12, and from 2 to 5, when they adjourned _sine die_, after appointing a state convention to meet in nauvoo on 17th may. the council then dispersed to go abroad in the nations. instructed dr. richards to make out a writ of_ habeas corpus_ for mr. jeremiah smith, of iowa, who was expecting to be arrested by the u. s. marshal for getting money which was due him, as he says, at washington. a play on rational amusement was to commence this evening, but a most tremendous shower of rain and large hail from the southwest commenced about six p.m. which prevented it. the small creeks rose over four feet high, overflowed their banks, sweeping away fences, and doing considerable damage. {344} the mississippi river is higher at this place than ever known by the oldest inhabitant. [sidenote: violence of the fosters and higbees.] _friday, 26.--_at home. at 10 a.m. the marshal went up on the hill to arrest augustine spencer for an assault on his brother, orson spencer, in his own house. robert d. foster, charles foster and chauncey l. higbee came down. charles foster drew a pistol pointed towards me, and threatened to shoot while standing on the steps of my office. i ordered him to be arrested and the pistol taken from him, when a struggle ensued, in which charles foster, robert d. foster and chauncey l. higbee resisted, and i ordered them to be arrested also, and i as the mayor ordered the policemen to be called; then went on to try augustine spencer. he was fined $100, and required to give bonds in $100 to keep the peace for six months. he appealed the case at once to the municipal court. robert d. foster, chauncey l. higbee, and charles foster were also tried for resisting the authorities of the city. o. p. rockwell sworn. marshal john p. greene sworn:--said dr. foster swore by god that he would not assist the marshal, and swore by god they would see the mayor in hell before they would go; and that charles foster drew a pistol and presented at the mayor, which was being wrested from him when dr. robert d. foster interfered. charles foster and chauncey l. higbee said they would be g--d--d if they would not shoot the mayor. they breathed out many hard threatenings and menacing sayings. they said they would consider themselves the favored of god for the privilege of shooting or ridding the world of such a tyrant (referring to the mayor). joseph w. coolidge sworn, and confirmed the marshal's testimony. elbridge tufts sworn, and confirmed the foregoing statements. {345} robert d. foster, charles foster and chauncey l. higbee were each fined $100. they immediately took an appeal to the municipal court. i issued a warrant for robert d. foster, on complaint of willard richards, for a breach of ordinance, in that foster said to richards; "you," shaking his fist in the doctor's face, "are another d--ned black-hearted villain! you tried to seduce my wife on the boat, when she was going to new york and i can prove it; and the oath is out against you." _saturday, 27.--_a large company of gentlemen from st. louis and other places on the river, called at the mansion. after spending some time, they returned to the boat, but it was gone, when they again returned to the mansion. at 9 a.m. the case of dr. robert d. foster came up for trial before the municipal court. i had a conversation with foster in which he charged me with many crimes, and said that daniteism was in nauvoo; and he used a great variety of vile and false epithets and charges. the court adjourned to monday, the 29th at 9 a.m. foster agreed to meet me on the second monday in may, at the stand, and have a settlement, and he would publish the result of it in the warsaw papers. i told him if he did not agree to be quiet, and not attempt to raise a mob, i would not meet him; if he would agree to be quiet, i would be willing to publish the settlement in the _neighbor_. but foster would not agree to be quiet. i then told him i had done my duty; the skirts of my garments were free from his (foster's) blood; i had made the last overtures of peace to him; and then delivered him into the hands of god, and shook my garments against him as a testimony thereof. i continued in the office some time afterwards in conversation, and then went into the big room and read in the_ warsaw signal_ a vile article against the saints. {346} elder hiram smith arrived from liverpool accompanied by one hundred and fifty immigrating saints. there was a meeting at the stand at one o'clock, to give instructions to the elders going out electioneering. they were addressed by president rigdon and william smith. dr. richards prosecuted robert d. foster for slander, &c. _sunday, 28.--_at home. a beautiful clear day. my brother hyrum preached at the stand in the morning, and among other things, said the time will shortly come that when one man makes another an offender for a word, he shall be cut off from the church of jesus christ. there were prophets before, but joseph has the spirit and power of all the prophets. president brigham young also spoke very pointedly and very truly about dr. foster and others. dr. foster was cursed, and the people cried "amen." several persons were baptized in the river at the foot of main street. there was a meeting of the twelve apostles, seventies and others, in the seventies' hall, in the afternoon. prayer meeting in the evening: the brethren prayed for the sick, a deliverance from our enemies, a favorable termination to lawsuits, &c., &c. i had been suddenly taken sick, and was therefore unable to attend. a conference of elders assembled at yelrome, or morley settlement, lima, isaac morley presiding, when a quorum of high priests was organized, consisting of thirty-one members. horace rawson president, philip gardner and joseph s. allen, his counselors, and james c. snow, clerk. there was a meeting at wilson law's, near the sawmill, of those who had been cut off from the church, and their dupes. several affidavits which they had taken against me and others were read. william law, wilson {347} law, austin a. cowles, john scott, sen., francis m. higbee, robert d. foster, and robert pierce were appointed a committee to visit the different families in the city, and see who would join the new church; _i.e._, as they had decided that i was a fallen prophet, &c.; and they appointed william law in my place, who chose austin cowles and wilson law as his counselors. robert d. foster and francis m. higbee to be two of the twelve apostles, &c., &c., as report says. elder james blackeslee preached in the forenoon, bearing a faithful testimony of the truth of the work and my being a true prophet, and in the afternoon joined the "anties." they chose charles ivins bishop. a conference was held in sheffield, england, representing 215 members, 7 elders, 19 priests, 5 teachers, and 3 deacons. _monday, 29.--_at home; received a visit from l. r. foster of new york, who gave me a good pencil case, sent me by brother theodore curtis, who is now in new york; and the first words i wrote with it were, "god bless the man!" at 11 a.m., robert d. foster came up for trial. i transferred the case to alderman william marks. foster objected to the jurisdiction of the court, also to an informality in the writ, &c. the court decided he had not jurisdiction. esquire noble, from rock river, assisted the city attorney. esquire patrick was present. i called a special session of the city council at 3:30 p.m., when it was voted that w. w. phelps take the place of john taylor during his absence this season; also aaron johnson in place of orson hyde; phineas richards in place of heber c. kimball; edward hunter in place of daniel spencer; levi richards in place of brigham young as councilors in the city council; and elias smith as alderman in place of george a. smith. lieutenant williams filed his affidavit _versus_ major-general {348} wilson law, and he was suspended from office to await his trial before a court-martial of the nauvoo legion for ungentlemanly conduct, &c.; and he was notified of his command in the legion being suspended, and charles c. rich was notified to take command, and also notified seven officers to sit as a court-martial. william law was suspended for trial about the same time. steamer _mermaid_ touched at nauvoo house, landing at 5 p.m. for a short time when going down. john p. greene published the following in the_ neighbor:_ (impression of may 1st.) _the foster-higbee embroilment_. all is peace at nauvoo, among the saints: but, mr. taylor, i wish you to give the following outrage an insertion in the _neighbor_, that the public mind may be disabused, and the disgrace and shame fall on those who have justly deserved it and merited the people's rebuke! on friday morning, the 26th inst., i was informed by mr. orrin p. rockwell that one mr. augustine spencer had committed an assault on the person of alderman orson spencer, and the mayor of the city had sent for augustine spencer, and found him in mr. marr's law office, made him a prisoner, and informed him he must go with me to the mayor's office, when he said he would not go. i then called upon robert d. foster, chauncey l. higbee, and charles a. foster to assist me in taking said spencer to the mayor's office; but they swore they would not, and used many threatening oaths and aspersions, saying they would see the mayor and the city damned, and then they would not; but soon followed me and mr. augustine spencer to the office door, when the mayor ordered me to arrest these three men for refusing to assist me in the discharge of my duty; and when attempting to arrest them, they all resisted, and with horrid imprecations threatened to shoot. i called for help, and there not being sufficient, the mayor laid hold on the two fosters at the same time. at that instant charles a. foster drew a double-barrel pistol on mr. smith, but it was instantly wrenched from his hand; and afterwards he declared he would have shot the mayor, if we had let his pistol alone, and also he would thank god for the privilege of ridding the world of a tyrant! chauncey l. higbee responded to foster's threats, and swore that he would do it. {349} however, the three were arrested and brought before the mayor, whereupon orrin p. rockwell, joseph coolidge, john p. greene and e. tufts testified to the amount of the above statements; upon which evidence the court assessed a fine of one hundred dollars to each of the above-named aggressors, who appealed to the municipal court. i wish the public to know who it is that makes insurrections and disturbs the peace and quiet of the people of the city of nauvoo; and in order to do this i need only to tell the world that this robert d. foster is a county magistrate, and the same robert d. foster that was fined for gambling a few weeks since; and that this chauncey l. higbee is a lawyer and notary public of hancock county, and the same chauncey l. higbee that was fined for insulting the city officers (the marshal and constable) when in the discharge of their official duties, a few weeks since. "when the wicked rule the people mourn, but righteousness exalteth any nation"--solomon. j. p. greene, city marshal. n. b.--we wish it to be distinctly understood that neither of the three above-named individuals are members of the church of latter-day saints, but we believe charles a. foster is a methodist.--j. p. g. _tuesday, 30.--_at home counseling the brethren about many things; received much company, &c. in the afternoon in council with hiram clark and brigham young, at brigham young's house, on the affairs of the church in england. a complaint was commenced against william and wilson law in the masonic lodge, &c. sent notification to two more officers to sit in the court-martial on the trial of william and wilson law. the _osprey_ steamer touched at the nauvoo house landing in the evening. _wednesday, may 1.--_heavy rain and wind last night. at home counseling the brethren, and rode out a short time in the afternoon with a gentleman from quincy. elder lyman wight and bishop george miller arrived from the pine country. mr. thomas a. lyne, a tragedian from new york, assisted by george j. adams and others, got up a theatrical exhibition in the lower room of the masonic hall, which was fitted {350} up with very tasteful scenery. they performed "pizarro," "the orphan of geneva," "douglas," "the idiot witness," "damon and pythias," and other plays with marked success. the hall was well attended each evening, and the audience expressed their entire satisfaction and approbation. _thursday, 2.--_very windy all night, breaking down large trees; a thunder storm also. at home and counseling the brethren. sent william clayton to wilson law to find out why he refused paying his note, when he brought in some claims as a set-off which clayton knew were paid, leaving me no remedy but the glorious uncertainty of the law. at 10 a.m. the _maid of iowa_ steamer started for rock river for a load of wheat and corn to feed the laborers on the temple. william clayton and colonel stephen markham started to attend court at dixon, on the case of "joseph smith vs. harmon t. wilson and joseph h. reynolds." in the afternoon i rode to the prairie to sell some land, and during my absence lucien woodworth returned from texas. lieut. aaron johnson made the following affidavit; nauvoo, may 2nd, 1844. state of illinois, hancock co., city of nauvoo, ss personally appeared before me, john taylor, judge-advocate of the nauvoo legion, aaron johnson; and being duly sworn deposes and says that on or about the 28th day of april, 1844, at the dwelling house of wilson law in nauvoo aforesaid, colonel r. d. foster, surgeon-in-chief, and brevet brigadier-general of said nauvoo legion, while talking about general joseph smith, said that general smith kept a gang of robbers and plunderers about his house for the purpose of robbing and plundering, and he (smith) received half the spoils; also that said general joseph smith tried to get him (foster) to go and kill boggs, with many other ungentlemanly and unofficer-like observations concerning said general smith and others. aaron johnson, 2nd lieut., 1st comp., 1st regiment, 2nd cohort, nauvoo legion. personally appeared, aaron johnson, the signer of the above complaint, {351} and made oath the same was true according to the best of his knowledge and belief, the day and year above written before me. john taylor, judge-advocate of the nauvoo legion. _friday, 3.--_at home giving advice to brethren who were constantly calling to ask for counsel. several thunder showers during the day. in general council from 2 to 6, and from 8 to 10 p.m. lucien woodworth gave an account of his mission. wrote a letter to uncle john smith, and requested him to attend general council next monday. the following letter was written: _letter: brigham young and willard richards to reuben hedlock--instructions on immigration matters_. nauvoo, may 3rd, 1844. _elder reuben hedlock_: dear brother--your long communication by elder kay was received two weeks last saturday, also the one by elder clark last saturday, and we feel to thank you for the care you have taken to write us so particularly. we are glad to receive such communications, and wish you to continue the same course as opportunities present. the brethren have all had good passages (four ships). elder clark was only five weeks and three days to new orleans. all things safe. all things are going on gloriously at nauvoo. we shall make a great wake in the nation. joseph for president. your family is well, and friends generally. we have already received several hundred volunteers to go out electioneering and preaching and more offering. we go for storming the nation. but we must proceed to realities. the whisperings of the spirit to us are that you do well to content yourself awhile longer in old england, and let your wife remain where she is. we hope the temple may be completed, say one year from this spring, when in many respects changes will take place. until then, who can do better in england than yourself! but we will not leave you comfortless; we will send elders to your assistance. for three or four months we want all the help we can get in the united states; after which you may expect help. in the meantime you are at liberty to print as many _stars_, pamphlets hymn books, tracts, cards, &c., as you can sell; and make all the money you can in righteousness. don't reprint everything you get from nauvoo. many things are printed here not best to circulate in england. select and write doctrine, and matter, (new) such as will be {352} useful to the saints in england and new to us; so that when we exchange papers all will be edified. god shall give you wisdom, if you will seek to him, and you shall prosper in your printing. we also wish you to unfurl your flag on your shipping office, and send all the saints you can to new york, or boston, or philadelphia or any other port of the united states, but not at our expense any longer. we have need of something to sustain us in our labors, and we want you to go ahead with printing and shipping, and make enough to support yourself and help us a bit. you will doubtless find it necessary to employ brother ward. keep all your books straight, so that we in the end can know every particular. ship everybody to america you can get the money for--saint and sinner--a general shipping-office. and we would like to have our shipping-agent in liverpool sleep on as good a bed, eat at as respectable a house, keep as genteel an office, and have his boots shine as bright, and blacked as often as any other office-keeper. yes sir; make you money enough to wear a good broadcloth, and show the world that you represent gentlemen of worth, character and respectability. we will by-and-by have offices from the rivers to the ends of the earth, and we will begin at liverpool from this time and increase and increase and _increase_ the business of the office as fast as it can be done in safety, and circumstances will permit. employ a runner, if necessary, and show the world you can do a better and more honorable business than anybody else, and more of it. don't be afraid to blow your trumpet. we need not say, deal with everybody so that they will want to deal with you again, and make all the money you honestly can. send no more emigrants on emigration books or _star_ money. temple orders for emigrants may be filled on temple funds. keep account of all moneys in their separate departments and favor us with a report occasionally. sell the books of mormon the first opportunity, if it be at a reduced price, and forward the money by the first safe conveyance to brigham young. we will pay your wife as you requested in your letter, as soon as possible. we wish you to take care of yourself and family, and withal help us besides; and we have now put you in possession of means to do it. let nobody know your business but the underwriters. our wives know not all our business, neither does any wise man's wife know all things, for the secret of the lord is with those that fear him and do his business. a hint to the wise is sufficient. but we will add, if you want us to do anything for your wife, write us, and we will do it; but {353} keep our business from your wife and from everybody else. we are glad to hear a door is open in france, and sure we have no objections to your going over and preaching, &c.; but we think perhaps you will now find as much to do in england as you can find time to do it in; if not, go by all means. we are in hopes of sending a special messenger to france in a few days; if so, very likely he may call on you, and you pass over and give him an introduction: this would be pleasant for you all. brother hedlock, a word with you privately. joseph said, last conference, that zion included all north and south america; and after the temple was done, and the elders endowed, they would spread and build up cities all over the united states; but at present we are not to teach this doctrine. nay, hold your tongue. but by this you can see why it is wisdom for the saints to get into the united states--anywhere rather than stay in england to starve. the prophet has a charter for a dam from the lower line of the city to the island opposite montrose, and from thence to the sand-bar above in the mississippi. could five, six or seven thousand dollars be raised to commence the dam at the lower extremity, and erect a building, any machinery might be propelled by water. the value of a steam-engine would nearly build the dam sufficient for a cotton-factory, which we much need. start some capitalists, if you can: 'tis the greatest speculation in the world: a world of cotton and woollen goods are wanted here. we have proposed to brother clark to return to your assistance in the shipping business soon; also to enter into exchanges of goods and produce. which he will do, he has not decided. what will hinder your doing a good business in shipping this season? good? yes, in competing with the first offices in the city, and by next season taking the lead, if not this! when the saints get to new york, boston, &c., let them go to work, spread abroad in the land, or come to nauvoo, as they and convenient and have means, and when the season arrives, start again for new orleans. write soon after the receipt of this, and let us know the prospect. tell the saints, when they arrive in america, to make themselves as comfortable as they can, and be diligent in business, and not be over anxious if they cannot come to nauvoo. they will find elders in all the states who will be ready to give them instruction; and if they can gather something by the way by their industry to assist themselves with when they arrive here, it will be well for them. we have dropped the nauvoo house until the temple can be completed, and the temple is going on finely. we have had an open winter and a forward spring. the twelve are holding general conferences all over the united states. they will go east soon, and brother young {354} will write to you as soon as he gets the information to tell what house you can remit the book money to in new york. we shall have a state convention at nauvoo on the 17th inst.,--an election. a great many are believing the doctrine. if any of the brethren wish to go to texas, we have no particular objection. you may send a hundred thousand there if you can, in eighteen months, though we expect before that you will return to receive your endowments; and then we will consult your interest, with others who may be going abroad, about taking their families with them. the kingdom is organized; and, although as yet no bigger than a grain of mustard seed, the little plant is in a flourishing condition, and our prospects brighter than ever. cousin lemuel is very friendly, and cultivating the spirit of peace and union in his family very extensively. william and wilson law, robert d. foster, chauncey l. and francis higbee, father cowles, &c., have organized a new church. (laws and fosters were first cut off). william law is prophet; james blakesley and cowles, counselors; higbee and foster of the twelve. cannot learn all particulars. charles ivins, bishop; old dr. green and old john scott, his counselors. they are talking of sending a mission to england, but it will probably be after this when they come among you. 'tis the same old story over again--"the doctrine is right, but joseph is a fallen prophet." your brethren in the new covenant, brigham young, willard richards. elder parley p. pratt wrote from richmond, mass., as follows: _letter: parley p. pratt to joseph smith et al., denouncing augustine spencer_. _dear brother joseph and brother orson spencer, or whom it may concern_: this is to forewarn you that you have a snake in the grass--a base traitor and hypocrite in your midst, of whom perhaps you may not be fully aware. you may think these harsh terms, but i speak from good evidence and speak the truth. mr. augustine spencer, brother to elder orson spencer, has written a letter from nauvoo, which is now going the rounds in this neighborhood, and is fraught with the most infamous slander and lies concerning joseph smith and others, and which is calculated to embitter the minds of the people who read or hear it. it affirms that joseph smith is in the habit of drinking, swearing, carousing, dancing all night, &c., {355} and that he keeps six or seven young females as wives, &c., and many other such like insinuations. at the same time he cautions the people to whom he writes to keep the letter in such a way that a knowledge of its contents may not reach nauvoo, as he says he is on intimate terms and confidential friendship with the "prophet joe" and the mormons, and that he hopes to get into office by their means. this is his own acknowledgment of his own baseness, imposition and hypocrisy. i have not seen the letter myself, but have carefully examined the testimony of those who have, and i have also seen and witnessed its baneful effect upon the people here. now, i say to the saints, let such a man alone severely; shun him as they would the pestilence; be not deceived by a smooth tongue nor flattering words; neither accept of any excuse or apology until he boldly contradicts and counteracts his lying words abroad; but rather expose and unmask him in your midst, that he may be known and consequently become powerless, if he is not already so. i am well and expect to be in boston tomorrow. i remain, as ever, your friend and brother, in the love of truth, p. p. pratt. richmond, mass., may 3rd, 1844. _saturday, 4.--_rode out on the prairie to sell some land. the stone work for four circular windows finished cutting for the middle story of the temple. elder wilford woodruff moved into his new brick house. a court-martial was detailed as follows: headquarters nauvoo legion may 4, 1844. _to alanson ripley, sergeant-major, 2nd cohort, nauvoo legion_: you are hereby forthwith commanded to notify the following named officers of the nauvoo legion to assemble at the office of lieut.-general joseph smith, on friday, the 10th inst., at 9 o'clock a.m., as members of a court-martial detailed for the trial of robert d. foster, surgeon-in-chief and brevet brigadier-general of the nauvoo legion, on the complaint of lieut. aaron johnson for unofficer-like and unbecoming conduct, and hereof fail not, and make returns of your proceedings to the president of the court on the first day of its sitting--_viz_. brig.-gen. george miller as president; brevet brig.-gen. hugh mcfall, brevet brig.-general daniel h. wells, brevet brig.-gen. john s. fullmer, colonel jonathan dunham, colonel stephen markham, colonel hosea stout, colonel john scott, lieut.-colonel john d. parker, lieut.-colonel jonathan h. hale, lieut.-colonel theodore turley, as members of said court, and colonel john taylor as judge-advocate. {356} also to summons willard richards and aaron johnson to appear at the same time and place as witnesses. given under my hand the day and year above written. charles c. rich, major-general n. l., commanding. dr. richards wrote a letter, at president brigham young's request, to reuben hedlock. _sunday, 5.--_at home. rainy day. elder jedediah m. grant preached at the mansion at 2 p.m. a large company of friends at my house afternoon and evening, whom i addressed on the true policy of this people in our intercourse with the national government. a conference was held at marsh hill, (formerly froom's hill) england, comprising 681 members, 22 elders, 43 priests, 15 teachers, 7 deacons. _monday, 6.--_attended general council all day. elder j. m. grant was added to the council. voted to send almon w. babbitt on a mission to france and lucien woodworth to texas. sidney rigdon was nominated as a candidate for the vice-presidency of the united states. i had a warrant served on me by john d. parker, issued by the clerk of the circuit court at carthage, on the complaint of francis m. higbee, who had laid his damages at $5,000, but for what the writ does not state. i petitioned the municipal court for a writ of _habeas corpus,_ which i obtained. at 6 p.m. i was in conversation with jeremiah smith and a number of gentlemen, in my office on the subject of emma's correspondence with governor carlin. beautiful day. west wind. _tuesday 7.--_rode out on the prairie at nine a.m., with some gentlemen, to sell them some land. a tremendous thunder shower in the afternoon, with a strong wind and rain, which abated about sunset, and i stayed at my farm all night. esquire daniel h. wells issued a writ of ejectment against all persons who had bought land of robert d. {357} foster on the block east of the temple, foster having given them warranty deeds, but not having paid for the land himself. an opposition printing press arrives at dr. foster's. the following notice was issued by the recorder: state of illinois, city of nauvoo. _to the marshal of the said city, greeting_: you are hereby required to notify phineas richards, edward hunter and levi richards, that they have been elected members of the city council of said city; and elias smith, that he has been elected alderman of said city by said city council; and the said councilors and alderman and gustavus hills are required to appear, receive their oath of office, and take seats in said council on saturday, the 8th of june, 1844, at 10 o'clock a.m., at the council chamber. by order of the council. witness my hand and corporation seal this 7th may, 1844. [l. s.] w. richards, recorder. _thursday, 8.--_returned home. at 10 a.m. went before the municipal court on the case, "francis m. higbee _versus_ joseph smith." _the prophet's petition for writ of habeas corpus_. municipal court, city of nauvoo, illinois. third day, regular term, may 8, 1844. before alderman n. k. whitney, acting chief justice, and aldermen daniel h. wells, william marks, orson spencer, george w. harris, gustavus hills, george a. smith and samuel bennett, associate justices presiding. exparte joseph smith sen., on _habeas corpus_. messrs. styles and rigdon, counsel for smith. this case came before the court upon a return to a writ of _habeas corpus,_ which was issued by this court on the 6th of may instant, upon the petition of joseph smith, sen., as follows: state of illinois, city of nauvoo, sct. _to the honorable municipal court and for the city of nauvoo_: the undersigned, your petitioner, most respectfully represents that he is an inhabitant of said city. your petitioner further represents that he is under arrest in said city, and is now in the custody of one john d. parker, deputy sheriff of the county of hancock, and state of {358} illinois; and that the said parker holds your petitioner by a writ of _capias ad respondendum,_ issued by the clerk of the circuit court of the county of hancock and state of illinois, at the instance of one francis m. higbee of said county, requiring your petitioner to answer the said francis m. higbee, "of a plea of the case;" damage, five thousand dollars. your petitioner further represents that the proceedings against him are illegal; that the said warrant of arrest is informal, and not of that character which the law recognizes as valid; that the said writ is wanting and deficient in the plea therein contained; that the charge or complaint which your petitioner is therein required to answer is not known to the law. your petitioner further avers that the said writ does not disclose in any way or manner whatever any cause of action; which matter your petitioner most respectfully submits for your consideration, together with a copy of the said warrant of arrest which is hereunto attached. your petitioner further states that this proceeding has been instituted against him without any just or legal cause; and further that the said francis m. higbee is actuated by no other motive than a desire to persecute and harass your petitioner for the base purpose of gratifying feelings of revenge, which, without any cause, the said francis m. higbee has for a long time been fostering and cherishing. your petitioner further states that he is not guilty of the charge preferred against him, or of any act against him, by which the said francis m. higbee could have any charge, claim or demand whatever against your petitioner. your petitioner further states that he verily believes that another object the said f. m. higbee had in instituting the proceeding was and is to throw your petitioner into the hands of his enemies, that he might the better carry out a conspiracy which has for some time been brewing against the life of your petitioner. your petitioner further states that the suit which has been instituted against him has been instituted through malice, private pique and corruption. your petitioner would therefore most respectfully ask your honorable body to grant him the benefit of the writ of _habeas corpus,_ that the whole matter may be thoroughly investigated, and such order made as the law and justice demand in the premises: and your petitioner with ever pray. joseph smith, sen. _order of the municipal court_. state of illinois, city of nauvoo, sct. nauvoo, may 6th, 1844. _the people of the state of illinois, to the marshal of said city, greeting_: whereas application has been made before the municipal court of {359} said city, that the body of one joseph smith, senior, of the said city of nauvoo, is in the custody of john d. parker, deputy sheriff of hancock county and state aforesaid. these are therefore to command the said john d. parker, of the county aforesaid, to safely have the body of said joseph smith, senior, of the city aforesaid, in his custody detained, as it is said, together with the day and cause of his caption and detention, by whatsoever name the said joseph smith, senior, may be known or called, before the municipal court of said city forthwith, to abide such order as the said court shall make in this behalf; and further, if the said john d. parker, or other person or persons, having said joseph smith, senior, of said city of nauvoo, in custody, shall refuse or neglect to comply with the provisions of this writ, you, the marshal of said city, or other person authorized to serve the same, are hereby required to arrest the person or persons so refusing or neglecting to comply as aforesaid, and bring him or them, together with the person or persons in his or their custody, forthwith before the municipal court aforesaid, to be dealt with according to law; and herein fail not and bring this writ with you. witness, willard richards, clerk of the municipal court at nauvoo, this 6th day of may, in the year of our lord one thousand eight hundred and forty-four. willard richards, clerk m. c. c. n. i hold the within-named joseph smith, senior, under arrest, by virtue of a _capias ad respondendum_. hancock county court. to may term, a. d. 1844. francis m. higbee _vs_. joseph smith in case. the day of his caption, may 6th, 1844. to damage five thousand dollars. wm. backenstos, s. h. c. by j. d. parker, d. s. state of illinois, hancock county. ss _the people of the state of illinois to the sheriff of said county, greeting_: we command you that you take joseph smith, if to be found within your county, and him safely keep, so that you have his body before the circuit court of said county of hancock on the first day of the next term thereof, to be holden at the courthouse in carthage on the third {360} monday in the month of may instant, to answer francis m. higbee, of a plea of the case; damage, the sum of five thousand dollars, as he says; and you have then there this writ, and make due return thereon in what manner you execute the same. [sidenote: [seal]] witness, j. b. backenstos, clerk of said circuit court at carthage, this first day of may, in the year of our lord, one thousand eight hundred and forty-four. j. c. backenstos, clerk. by d. e. head, deputy. this is a true copy of the original now in the possession of william b. backenstos, sheriff of hancock county. by j. d. parker, deputy. state of illinois, hancock county, city of nauvoo. sct. _to mr. francis m. higbee_: sir.--you will please to take notice that joseph smith, senior, has petitioned for a writ of _habeas corpus_ from the municipal court of said city, praying that he may be liberated from the custody of john d. parker, deputy sheriff of hancock county, by whom he is held in custody on a _capias ad respondendum,_ issued by the circuit court of hancock county, on the first day of may instant, to answer francis m. higbee on a plea of the case, etc.; which writ is granted; and you will have the opportunity to appear before the municipal court at 10 o'clock a.m. on the 7th of may instant, at the council chamber in said city, and show cause why said joseph smith, senior, should not be liberated on said_ habeas corpus_. [sidenote: [seal]] witness my hand and seal, of court this 5th day of may, 1844. willard richards, clerk m. c. c. n. the case was argued at length by messrs. george p. styles and sidney rigdon. after which the court allowed the petitioner and his counsel to proceed with the case. whereupon president joseph smith, brigham young, sidney rigdon, hyrum smith, orrin porter rockwell, cyrus h. wheelock, joel s. miles, henry g. sherwood, heber c. kimball, were permitted to testify proving (1) the very bad and immoral character of francis m. higbee; and (2) the maliciousness of his prosecution of joseph smith. in the course of his testimony the prophet said: "the only sin i ever committed was in exercising sympathy and covering up their [the higbees', fosters', laws' and dr. bennett's] iniquities, on their solemn promise to reform, and of this i am {361} ashamed, and will never do so again." after hearing these witnesses the judge said: "it is considered and ordained by the court- "1st. that the said joseph smith, senior, be discharged from the said arrest and imprisonment complained of in said petition, on the illegality of the writ upon which he was arrested, as well as upon the writ of the case, and that he go hence without day. "2nd. francis m. higbee's character having been so fully shown as infamous, the court is convinced that this suit was instituted through malice, private pique, and corruption, and ought not to be countenanced; and it is ordained by the court that the said francis m. higbee pay the costs." [sidenote: [seal]] in testimony whereof i hereunto set my hand and affix the seal of said court at the city of nauvoo, this 8th day of may, 1844. willard richards, clerk. i copy the following from the _neighbor_ of this date: _hurrah for the general!_ the following which we extract from the _st. louis organ,_ shows how the public mind is turning, and what their feelings are in regard to the prophet, his views and theirs also in regard to the presidency. _forebear awhile--we'll hear a little more._ the matter is now settled with messrs. clay, tyler and van buren. let mr. clay return at once from his political perambulations in the south, mr. tyler abandon his hopes of re-election by aid of the "immediate annexation" of texas, and let mr. van buren be quiet at kinderhook, that he may watch the operations of the "sober second thought" of the people! general joseph smith, the acknowledged modern prophet, has got them all in the rear; and from the common mode of testing the success of candidates for the presidency, to wit., by steamboat elections, he (smith) will beat all the other aspirants to that office two to one. we learn from the polls of the steamboat _osprey_, on her last trip to this city, that the vote stood for general joseph smith, 20 gents and 5 ladies; henry clay, 16 gents and 4 ladies; van buren, 7 gents and 0 ladies. attended theatre in the evening. {362} chapter xvi. address of the prophet--his prophetic calling and the resurrection--status of affairs at nauvoo--hyde's reports from washington on the western movement--oregon. _thursday, may 9, 1844.--_a court-martial was held in my office for the trial of major-general wilson law, on a charge of ungentlemanly and unofficer-like conduct. present--generals hyrum smith, charles c. rich, lyman wight, george miller and albert p. rockwood; cols. john scott and hosea stout; judge-advocate john taylor; and secretary thomas bullock. the charge was sustained and wilson law cashiered. [sidenote: theatricals in nauvoo.] evening, attended theatre, and saw "damon and pythias" and "the idiot witness" performed. elders wilford woodruff and george a. smith called upon me this morning, and said they were ready to start on their mission to attend the conferences appointed throughout the north of illinois, indiana and michigan. i blessed them in the name of the lord, and told them to go, and they should prosper and always prosper. they left in company with elders jedediah m. grant and ezra thayer. _friday, 10--_rode out after breakfast to the prairie to sell some land to some brethren. the court-martial was held in the mayor's office on the charge against robert d. foster, surgeon-general, for unbecoming and unofficer-like conduct, &c.; brigadier-general george miller presiding. the charges were sustained. {363} a prospectus of the _nauvoo expositor_ was distributed among the people by the apostates. the jury of lee county, illinois, awarded $40 damages and the costs against joseph h. reynolds and harmon t. wilson for illegal imprisonment and abuse, which i suffered from them last june in that county. _saturday, 11.--_at 10 a.m. i attended city council, and stayed till half-past eleven; but there not being a quorum, adjourned until next regular session. at 1 p.m. at my office, and had a conversation with mr. lyne on the theatre; and at 6 p.m. attended prayer meeting; john p. greene and sidney rigdon present. several showers of rain during the day. the nauvoo legion had a company muster. _sunday, 12.--_at 10 a.m. i preached at the stand. the following brief synopsis of my discourse was reported by my clerk, thomas bullock: _president joseph smith's address--defense of his prophetic calling--resurrection of the dead--fullness of ordinances necessary both for the living and dead_. the savior has the words of eternal life. nothing else can profit us. there is no salvation in believing an evil report against our neighbor. i advise all to go on to perfection, and search deeper and deeper into the mysteries of godliness. a man can do nothing for himself unless god direct him in the right way; and the priesthood is for that purpose. the last time i spoke on this stand it was on the resurrection of the dead, when i promised to continue my remarks upon that subject. i still feel a desire to say something on this subject. let us this very day begin anew, and now say, with all our hearts, we will forsake our sins and be righteous. i shall read the 24th chapter of matthew, and give it a literal rendering and reading; and when it is rightly understood, it will be edifying. [he then read and translated it from the german]. i thought the very oddity of its rendering would be edifying anyhow--_"and it will preached be, the gospel of the kingdom, in the whole world, to a witness over all people: and then will the end come."_ i will now read it in german [which he did, and many germans who were present said he translated it correctly]. the savior said when these tribulations should take place, it should be committed to a man who should be a witness over the whole world: {364} the keys of knowledge, power and revelations should be revealed to a witness who should hold the testimony to the world. it has always been my province to dig up hidden mysteries--new things--for my hearers. just at the time when some men think that i have no right to the keys of the priesthood--just at that time i have the greatest right. the germans are an exalted people. the old german translators are the most correct--most honest of any of the translators; and therefore i get testimony to bear me out in the revelations that i have preached for the last fourteen years. the old german, latin, greek and hebrew translations all say it is true: they cannot be impeached, and therefore i am in good company. all the testimony is that the lord in the last days would commit the keys of the priesthood to a witness over all people. has the gospel of the kingdom commenced in the last days? and will god take it from the man until he takes him himself? i have read it precisely as the words flowed from the lips of jesus christ. john the revelator saw an angel flying through the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth. the scripture is ready to be fulfilled when great wars, famines, pestilence, great distress, judgments, &c., are ready to be poured out on the inhabitants of the earth. john saw the angel having the holy priesthood, who should preach the everlasting gospel to all nations. god had an angel--a special messenger--ordained and prepared for that purpose in the last days. woe, woe be to that man or set of men who lift up their hands against god and his witness in these last days: for they shall deceive almost the very chosen ones! my enemies say that i _have_ been a true prophet. why, i had rather be a fallen true prophet than a false prophet. when a man goes about prophesying, and commands men to obey his teachings, he must either be a true or false prophet. false prophets always arise to oppose the true prophets and they will prophesy so very near the truth that they will deceive almost the very chosen ones. the doctrine of eternal judgments belongs to the first principles of the gospel, in the last days. in relation to the kingdom of god, the devil always sets up his kingdom at the very same time in opposition to god. every man who has a calling to minister to the inhabitants of the world was ordained to that very purpose in the grand council of heaven before this world was. i suppose that i was ordained to this very office in that grand council. it is the testimony that i want that i am god's servant, and this people his people. the ancient prophets declared that in the last days the god of heaven should set up a kingdom which should never be destroyed, nor left to other people; and the very time that was calculated on, this people were struggling to bring it out. he that arms himself with gun, sword, or pistol, except in the {365} defense of truth, will sometime be sorry for it. i never carry any weapon with me bigger than my penknife. when i was dragged before the cannon and muskets in missouri, i was unarmed. god will always protect me until my mission is fulfilled. i calculate to be one of the instruments of setting up the kingdom of daniel by the word of the lord, and i intend to lay a foundation that will revolutionize the whole world. i once offered my life to the missouri mob as a sacrifice for my people, and here i am. it will not be by sword or gun that this kingdom will roll on: the power of truth is such that all nations will be under the necessity of obeying the gospel. the prediction is that army will be against army: it may be that the saints will have to beat their ploughs into swords, for it will not do for men to sit down patiently and see their children destroyed. my text is on the resurrection of the dead, which you will find in the 14th chapter of john--"in my father's house are many mansions." it should be--"in my father's kingdom are many kingdoms," in order that ye may be heirs of god and joint-heirs with me. i do not believe the methodist doctrine of sending honest men and noble-minded men to hell, along with the murderer and the adulterer. they may hurl all their hell and fiery billows upon me, for they will roll off me as fast as they come on. but i have an order of things to save the poor fellows at any rate, and get them saved; for i will send men to preach to them in prison and save them if i can. there are mansions for those who obey a celestial law, and there are other mansions for those who come short of the law, every man in his own order. there is baptism, &c., for those to exercise who are alive, and baptism for the dead who die without the knowledge of the gospel. i am going on in my progress for eternal life. it is not only necessary that you should be baptized for your dead, but you will have to go through all the ordinances for them, the same as you have gone through to save yourselves. there will be 144,000 saviors on mount zion, and with them an innumerable host that no man can number. oh! i beseech you to go forward, go forward and make your calling and your election sure; and if any man preach any other gospel than that which i have preached, he shall be cursed; and some of you who now hear me shall see it, and know that i testify the truth concerning them. in regard to the law of the priesthood, there should be a place where all nations shall come up from time to time to receive their endowments; and the lord has said this shall be the place for the baptisms for the dead. every man that has been baptized and belongs to the kingdom has a right to be baptized for those who have gone before; and as soon as the law of the gospel is obeyed here by their friends who act as proxy for them, the lord has administrators there to set them free. {366} a man may act as proxy for his own relatives; the ordinances of the gospel which were laid out before the foundations of the world have thus been fulfilled by them, and we may be baptized for those whom we have much friendship for; but it must first be revealed to the man of god, lest we should run too far. "as in adam all die, even so in christ shall all be made alive;" all shall be raised from the dead. the lamb of god hath brought to pass the resurrection, so that all shall rise from the dead. god almighty himself dwells in eternal fire; flesh and blood cannot go there, for all corruption is devoured by the fire. "our god is a consuming fire." when our flesh is quickened by the spirit, there will be no blood in this tabernacle. some dwell in higher glory than others. those who have done wrong always have that wrong gnawing them. immortality dwells in everlasting burnings. i will from time to time reveal to you the subjects that are revealed by the holy ghost to me. all the lies that are now hatched up against me are of the devil, and the influence of the devil and his servants will be used against the kingdom of god. the servants of god teach nothing but principles of eternal life, by their works ye shall know them. a good man will speak good things and holy principles, and an evil man evil things. i feel, in the name of the lord, to rebuke all such bad principles, liars, &c., and i warn all of you to look out whom you are going after. i exhort you to give heed to all the virtue and the teachings which i have given you. all men who are immortal dwell in everlasting burnings. you cannot go anywhere but where god can find you out. all men are born to die, and all men must rise; all must enter eternity. in order for you to receive your children to yourselves you must have a promise--some ordinance; some blessing, in order to ascend above principalities, or else it may be an angel. they must rise just as they died; we can there hail our lovely infants with the same glory--the same loveliness in the celestial glory, where they all enjoy alike. they differ in stature, in size, the same glorious spirit gives them the likeness of glory and bloom; the old man with his silvery hairs will glory in bloom and beauty. no man can describe it to you--no man can write it. when did i ever teach anything wrong from this stand? when was i ever confounded? i want to triumph in israel before i depart hence and am no more seen. i never told you i was perfect; but there is no error in the revelations which i have taught. must i, then, be thrown away as a thing of naught? i enjoin for your consideration--add to your faith virtue, love, &c. i say, in the name of the lord, if these things are in you, you shall be {367} fruitful. i testify that no man has power to reveal it but myself--things in heaven, in earth and hell; and all shut your mouths for the future. i commend you all to god, that you may inherit all things; and may god add his blessing. amen. my brother hyrum and elder lyman wight also addressed the saints. my brother hyrum received an anonymous letter, supposed to have been written by joseph h. jackson, threatening his life, and calling upon him to make his peace with god for he would soon have to die. at 3 p.m. i attended prayer meeting in the council room. william smith and almon w. babbitt were present. the room was full and we all prayed for deliverance from our enemies and exaltation to such offices as will enable the servants of god to execute righteousness in the earth. i copy the following from the _times and seasons_: for the neighbor. _nauvoo and president smith_. before taking my farewell of your beautiful and growing city, i avail myself of a few leisure moments in expressing some of my views and conclusions of the "prophet joe" and the mormons. in the first place, allow me to say that the mormons, as a people, have been most woe fully misrepresented and abused, and, in ninety-nine instances out of a hundred, by persons who know nothing of their principles and doctrines. before visiting the place, my mind was very much prejudiced against the mormons, from reports which i had listened to in traveling through the different states; and i presume, if i had never taken occasion to inform myself of their religion and views, my mind would have remained in the same condition. there is not a city within my knowledge that can boast of a more enterprising and industrious people than nauvoo. her citizens are enlightened, and possess many advantages in the arts and sciences of the day, which other cities of longer standing cannot boast: in a word, nauvoo bids fair to soon outrival any city in the west. general smith is a man who understands the political history of his country as well as the religious history of the world, as perfectly as any politician or religionist i have ever met with. he advances ideas which if carried into effect would greatly benefit the nation in point of commerce {368} and finance; and while he maintains and philosophically shows that our country is approaching a fearful crisis, which, if not arrested, will end in disgrace to the country, and cause our national banner to hug its mast in disgust and shame, clearly points out the remedy. shall the liberty which our fathers purchased at so dear a price be wrenched from the hand of their children? shall our national banner, which floated so proudly in the breeze at the declaration of independence, be disgraced and refuse to show its motto? shall we, as american citizens, fold our arms and look quietly on, while the shackles of slavery are being fastened upon our hands, and while men only seek office for the purpose of exalting themselves into power? i say, shall we still rush blindly on and hasten on our own destruction by placing men in power who neither regard the interests of the people nor the prayers of the oppressed? every american citizen will shout at the top of his voice--no! mr. smith's "views of the powers and policy of the government" manifest a republican spirit, and if carried out, would soon place the nation in a prosperous condition and brighten the prospects of those who now toil so incessantly to support the profligate expenditures and luxurious equipage of the present rulers and representatives of our nation. joseph smith is a man who is in every way calculated to make a free people happy. he is liberal in his sentiments and allows every man the free expression of his feelings on all subjects; he is sociable and easy in his manners, is conversant and familiar on all exciting topics, expresses himself freely and plainly on the different methods of administering the government, while he is not ashamed to let the world know his views and criticize upon his opinions. i am, sir, in no way connected with the mormon church, but am disposed to listen to reason in all cases. i have heretofore been a warm advocate of the measures of the whig party; but, considering general smith's views and sentiments to be worthy the applause of every citizen of the united states, and especially the yeomanry of the country, i shall in every instance advocate his principles and use my utmost influence in his favor. i am, sir, yours in haste, an american. nauvoo mansion, may 12, 1844. _monday 13.--_heavy thunder showers during the night. at 10 a.m. went to my office and conversed with several of the brethren. sold ellis m. sanders one hundred acres of land, received $300 in cash, and his note for $1,000, and $20 for the temple. paid sisson chase $298 and {369} took up a note of young, kimball & taylor, given for money they had borrowed for me; and gave $10 to heber c. kimball. at 2 p.m. attended meeting of the general council, at which the following letter from orson hyde was read: _letter: elder orson hyde's report of labors in washington: president smith's memorial for western movement before congressmen_. washington, april 25, 1844. honored sir:--i take the liberty to transmit through you to the council of our church the result of my labors thus far. i arrived in this place on the 23rd instant, by way of pittsburgh, philadelphia, and new jersey. i found elder orson pratt here, elder page having been called home to pittsburgh on account of his wife's ill health. elder orson pratt has been indefatigable in his exertions in prosecuting the business entrusted to his charge. his business has been before the senate, and referred to the committee on the judiciary; and the report of said committee is not yet rendered, which is the cause of his delay in writing to you. yesterday we conversed with messrs. hoge, hardin, douglas and wentworth; and last evening we spent several hours with the hon. mr. [james] semple. [1] they all appear deeply interested in the oregon question, and received us with every demonstration of respect that we could desire. mr. hoge thought the bill would not pass, from the fact that there already exists between england and america a treaty for the joint occupancy of oregon, and that any act of our government authorizing an armed force to be raised, and destined for that country, would be regarded by england as an infraction of that treaty, and a cause of her commencing hostilities against us. but my reply was: these volunteers are not to be considered any part or portion of the army of the united states, neither acting under the direction or authority of the united states; and, said i, for men to go there and settle in the character of emigrants cannot be regarded by our government as deviating in the least degree from her plighted faith, unless she intends to tamely submit to british monopoly in that country. mr. hoge said he would present the memorial, if we desired it. i thanked him for his kind offer, but observed that i was not yet prepared for the bill to be submitted, but wished to elicit all the facts relative to the condition of oregon, and also advise with many other members relative to the matter; and we could better determine then how the bill {370} should be introduced. we do not want it presented and referred to a standing committee, and stuck away with five or ten cords of petitions, and that be the last of it; but we want the memorial read, a move made to suspend the rules of the house, and the bill printed, &c. mr. wentworth said, "i am for oregon, any how. you may set me down on your list, and i will go for you if you will go for oregon." judge douglas has been quite ill, but is just recovered; he will help all he can; mr. hardin likewise. but major semple says that he does not believe anything will be done about texas or oregon this session, for it might have a very important effect upon the presidential election; and politicians are slow to move when such doubtful and important matters are likely to be effected by it. he says that there are already two bills before the house for establishing a territorial government in oregon, and to protect the emigrants there; and now, he says, "were your bill to be introduced, it might be looked upon that you claimed the sole right of emigrating to and settling the new country to the exclusion of others. he was in favor of the oregon being settled, and he thought the bills already before the house would extend equal protection to us; and equal protection to every class of citizens was what the government could rightly do, but particular privileges to any one class they could not rightly do." i observed that the bill asks for no exclusive rights. it asks not for exclusive rights in oregon, neither do we wish it. other people might make a move to oregon, and no prejudices bar their way, and their motives would not be misinterpreted. but, said i, missouri knows her guilt; and should we attempt to march to oregon without the government throwing a protective shield over us, missouri's crimes would lead her first to misinterpret our intentions, to fan the flame of popular excitement against us, and scatter the firebrands of a misguided zeal among the combustible materials of other places, creating a flame too hot for us to encounter--too desolating for us to indulge the hope of successfully prosecuting the grand and benevolent enterprise we have conceived. [2] we have been compelled to {371} relinquish our rights in missouri. we have been forcibly driven from our homes, leaving our property and inheritances as spoil to the oppressor; and more or less in illinois we have been subject to the whims and chimeras of illiberal men, and to threats, to vexatious prosecutions and lawsuits. our government professes to have no power to help us, or to redress the wrongs which we have suffered; and we now ask the government to protect us while raising our volunteers. and when we get into oregon we will protect ourselves and all others who wish our protection. and after subduing a new country, encountering all its difficulties and hardships, and sustaining the just claims of our nation to its soil, we believe that the generosity of our government towards us will be equal to our enterprise and patriotism; and that they will allow us a grant or territory of land, which will be both honorable to them and satisfactory to us. this, he says, is all very just and reasonable. but still he thinks that congress will take no step in relation to oregon, from the fact that his resolution requesting the president of the united states to give notice to the british government for the abolition of the treaty of joint occupation was voted down; and while that treaty is in force, our government dare do nothing in relation to that country. this resolution was introduced by mr. semple to pave the way for the passage of those bills in relation to a territorial government in oregon. all our members [illinois delegation] join in the acknowledgment that you now have an undoubted right to go to oregon with all the emigrants you can raise. they say the existing laws protect you as much as law can protect you; and should congress pass an additional law, it would not prevent wicked men from shooting you down as they did in missouri. all the oregon men in congress would be glad we would go to that country and settle it. i will now give you my opinion in relation to this matter. it is made up from the spirit of the times in a hasty manner, nevertheless i think time will prove it to be correct:--that congress will pass no act in relation to texas or oregon at present. she is afraid of england, afraid of mexico, afraid the presidential election will be twisted by it. the members all appear like unskillful players at checkers--afraid to move, for they see not which way to move advantageously. all are figuring and play round the grand and important questions. in the days of our lord the people neglected the weightier matters of the law, but tithed mint, rue, anise and cumin; but i think here in washington they do little else than tithe the _mint_. a member of congress is in no enviable situation; if he will boldly advocate true principles, he loses his influence and becomes unpopular; {372} and whoever is committed and has lost his influence has no power to benefit his constituents, so that all go to figuring and playing around the great points. mr. semple said that mr. smith could not constitutionally be constituted a member of the army by law; and this, if nothing else, would prevent its passage. i observed that i would in that case strike out that clause. perhaps i took an unwarrantable responsibility upon myself; but where i get into a straight place i can do no better than act according to what appears most correct. i do not intend the opinion that i have hastily given shall abate my zeal to drive the matter through, but i have given the opinion for your benefit that your indulgence of the hope that congress will do something for us may not cause you to delay any important action. there is already a government established in oregon to some extent; magistrates have been chosen by the people, &c. this is on the south of the columbia. north of that river the hudson bay company occupy. there is some good country in oregon, but a great deal of sandy, barren desert. i have seen a gentleman who has been there, and also in california. the most of the settlers in oregon and texas are our old enemies, the mobocrats of missouri. if, however, the settlement of oregon and texas be determined upon, the sooner the move is made the better; and i would not advise any delay for the action of our government, for there is such jealousy of our rising power already, that government will do nothing to favor us. if the saints possess the kingdom i think they will have to take it; and the sooner it is done the more easily it is accomplished. your superior wisdom must determine whether to go to oregon, to texas, or to remain within these united states, and send forth the most efficient men to build up churches, and let them remain the time being; and in the meantime send some wise men among the indians, and teach them civilization and religion, to cultivate the soil, to live in peace with one another and with all men. but whatever you do, don't be deluded with the hope that government will foster us and thus delay an action for which the present perhaps is the most proper time that ever will be. oregon is becoming a popular question: the fever of emigration begins to rage. if the mormons become the early majority, others will not come; if the mormons do not become the early majority, the others will not allow us to come. elder pratt is faithful, useful and true; he has got the run of matters here very well, and is with me in all my deliberations, visitings, &c. major semple goes with us this evening to introduce us to the president and to view the white house. {373} my heart and hand are with you. may heaven bless you and me. as ever, i am orson hyde. to the council of the church of jesus christ of latter-day saints. also the following letter: _letter: orson hyde's second letter from washington anent the western movement of the church--the probable route_. washington, april 26, 1844. dear sir:--today i trouble you with another communication, which you will please have the goodness to lay before our council. we were last evening introduced to the president at the white house by the politeness of major semple, where we spent an hour very agreeably. the president is a very plain, homespun, familiar, farmer-like man. he spoke of our troubles in missouri, and regretted that we had met with such treatment. he asked us how we were getting along in illinois. i told him that we were contending with the difficulties of a new country, and laboring under disadvantageous consequences of being driven from our property and homes in missouri. we have this day had a long conversation with judge douglas. he is ripe for oregon and the california. he said he would resign his seat in congress if he could command the force that mr. smith could, and would be on the march to the country in a month. i learn that the eyes of many aspiring politicians in this place are upon that country, and that there is so much jealousy between them that they will probably pass no bill in relation to it. now all these politicians rely upon the arm of the government to protect them there; and if government were to pass an act establishing a territorial government west of the rocky mountains there would be at once a tremendous rush of emigration; but if government pass no act in relation to it, these men have not stamina or sufficient confidence in themselves and their own resources to hazard the enterprise. the northern whig members are almost to a man against texas and oregon; but should the present administration succeed in annexing texas, then all the whigs would turn around in favor of oregon; for if texas be admitted slavery is extended to the south; then free states must be added to the west to keep up a balance of power between the slave and the free states. should texas be admitted, war with mexico is looked upon as inevitable. the senate have been in secret session on the ratification of the treaty of annexation; but what they did we cannot say. general gaines who was boarding at the same house with judge douglas, was secretly {374} ordered to repair to the texan frontier four days ago, and left immediately. i asked judge douglas if that did not speak loud for annexation. he says no. santa anna, being a jealous, hot-headed pate, might be suspicious the treaty would be ratified by the senate, and upon mere suspicion might attempt some hostilities, and gaines has been ordered there to be on the alert and ready for action, if necessary. probably our navy will in a few days be mostly in the gulf of mexico. there are many powerful checks upon our government, preventing her from moving in any of these important matters; and for aught i know these checks are permitted to prevent our government from extending her jurisdiction over the territory which god designs to give to his saints. judge douglas says he would equally as soon go to that country without an act of congress as with; "and that in five years a noble state might be formed; and then if they would not receive us into the union, we would have a government of our own." he is decidedly of the opinion that congress will pass no act in favor of any particular man going there; but he says if any man will go and desires that privilege, and has confidence in his own ability to perform it, he already has the right, and the sooner he is off the better for his scheme. it is the opinion here among politicians that it will be extremely difficult to have any bill pass in relation to the encouragement of emigration to oregon; but much more difficult to get a bill passed designating any particular man to go. but all concur in the opinion that we are authorized already. in case of a removal to that country, nauvoo is the place of general rendezvous. our course from thence would be westward through iowa bearing a little north until we came to the missouri river, leaving the state of missouri on the left, thence onward, until we came to the platte, thence up the north fork of the platte to the mouth of the sweetwater river in longitude 107 degree, 45 w.; and thence up said sweetwater river to the south pass of the rocky mountains, about eleven hundred miles from nauvoo; and from said south pass, in latitude 42 degrees 28 north, to the umpqua and klamet valleys in oregon, bordering on california, is about six hundred miles, making the distance from nauvoo to the best portions of oregon one thousand seven hundred miles. there is no government established there; and it is so near california that when a government shall be established there, it may readily embrace that country likewise. there is much barren country, rocks and mountains in oregon; but the valleys are very fertile. i am persuaded that congress will pass no act in relation to that country, from the fact that the resolution requesting the president to give notice to the british government for the discontinuance of the treaty of joint {375} occupation of oregon was voted down with a rush; and this notice must be given before any action can be had unless congress violates the treaty; at least so say the politicians here. judge douglas has given me a map of oregon, and also a report on an exploration of the country lying between the missouri river and the rocky mountains on the line of the kansas and great platte rivers, by lieut. j. c. fremont, of the corps of topographical engineers. on receiving it i expressed a wish that mr. smith could see it. judge douglas says "it is a public document, and i will frank it to him." i accepted his offer, and the book will be forthcoming to you. the people are so eager for it here that they have even stolen it out of the library. the author is mr. benton's son-in-law. [3] judge douglas borrowed it of mr. benton. i was not to tell any one in this city where i got it. the book is a most valuable document to any one contemplating a journey to oregon. the directions which i have given may not be exactly correct, but the book will tell correctly. judge douglas says he can direct mr. smith to several gentlemen in california who will be able to give him any information on the state of affairs in that country: and when he returns to illinois, he will visit mr. smith. brother pratt and myself drafted a bill this morning, and handed it into the committee on the judiciary from the senate, asking an appropriation of two million dollars for the relief of the sufferers among our people in missouri in 1836-9, to be deposited in the hands of the city council of nauvoo, and by them dealt out to the sufferers in proportion to their loss. we intend to tease them until we either provoke them or get them to do something for us. i have learned this much--that if we want congress to do anything for us in drawing up our memorial, we must not ask what is right in the matter, but we must ask what kind of a thing will congress pass? will it suit the politics of the majority? will it be popular or unpopular? for you might as well drive a musket ball through a cotton bag, or the gospel of christ through the heart of a priest, case-hardened by sectarianism, bigotry and superstition, or a camel through the eye of a needle, as to drive anything through congress that will operate against the popularity of politicians. i shall probably leave here in a few days, and brother pratt will remain. i go to get money to sustain ourselves with. i shall write again soon, and let you know what restrictions, if any, are laid upon our citizens in relation to passing through the indian territories. i shall communicate everything i think will benefit. in the meantime, if the council have any instructions to give us, we shall be happy to receive them here or at philadelphia. john ross is here; we intend to see him. it is uncertain when congress {376} rises. it will be a long pull, in my opinion. as ever, i am, yours sincerely, orson hyde. p.s.--elder pratt's best respects to the brethren. willard richards was instructed to answer the above letters, and elders lyman wight and heber c. kimball were instructed to carry the answers. council adjourned at 6 p.m. the steamer _maid of iowa_ returned from rock river with four hundred bushels of corn, and two hundred bushels of wheat, which had been purchased for the temple. at 8 p.m. i went on board with dr. willard richards, and visited captain dan jones. i insert a letter which i received from henry clay: _letter: henry clay to the prophet_. ashland, november 15, 1843. dear sir.--i have received your letter in behalf of the church of jesus christ of latter-day saints, stating that you understand that i am a candidate for the presidency, and inquiring what will be my rule of action relative to you as a people should i be elected. i am profoundly grateful for the numerous and strong expressions of the people in my behalf as a candidate for president of the united states; but i do not so consider myself. that must depend upon future events and upon my sense of duty. should i be a candidate, i can enter into no engagements, make no promises, give no pledge to any particular portion of the people of the united states. if i ever enter into that high office i must go into it free and unfettered, with no guarantees but such as are to be drawn from my whole life, character and conduct. it is not inconsistent with this declaration to say that i have viewed with lively interest the progress of the latter-day saints; that i have sympathized in their sufferings under injustice, as it appeared to me, which have been inflicted upon them; and i think, in common with other religious communities, they ought to enjoy the security and protection of the constitution and the laws. i am, with great respect, your friend and obedient servant, h. clay. to joseph smith, esq. _the prophet's answer to clay's letter_. [under the date of the journal's entry here being followed, may 13, {377} 1844, president smith sent a reply to the above eminent statesman's letter, taking him severely to task for his evident desire to be non-committal with reference to the problem presented by the wrongs which had been inflicted upon the latter-day saints by missouri. vexed by remembrance of the cruelty and injustice endured by the saints in missouri and the general indifference to their suffering among public men, the letter was written in a caustic and, at times, vehement vein.] i instructed thomas bullock to take charge of the books of the_ maid of iowa_ and go on board as clerk. _tuesday, 14.--_rode out about 7 a.m. the _maid of iowa_ started for st. louis at 8:30 a.m. this afternoon, mr. reid, my old lawyer [4] gave a lecture on the stand, relating the history of some of my first persecutions. i spoke after he closed, and continued my history to the present time, relating some of the doings of the apostates in nauvoo. at 4 p.m. prayer meeting; few present. prayed for elder woodworth's daughter, who was sick. elder lyman wight was present. _wednesday, 15.--_at home; much rain through the day; river rising rapidly. mr. adams, son of john quincy adams, with dr. goforth, called to see me at the mansion. at 5 p.m. went to my office, and heard my letter to mr. clay read. at 7 p.m. rode to the upper landing with mr. adams. i insert the following from the _times and seasons_: status of affairs at nauvoo. we take pleasure in announcing to the saints abroad that nauvoo continues to flourish, and the little one has become a thousand. quite a number of splendid houses are being erected, and the temple is rapidly progressing, insomuch that there is one universal expectation that before next winter closes in upon us the cap-stone will have been raised and the building enclosed. the saints continue to flock together from all parts of the widespread continent and from the islands of the sea. three ship's companies {378} have arrived this spring from england, and are now rejoicing in the truths of the everlasting gospel. the prophet is in good health and spirits, and unwearied in his anxiety and labors to instruct the saints in the things of god and the mysteries of the kingdom of jesus christ. indeed we may truly say that those who come to scoff remain to pray. many have come here filled with prejudice and strange anticipations, but have been convinced that report with her thousand tongues is false, and have almost invariably left a testimony behind them. instead of finding mr. smith the cunning, crafty, and illiterate character that he had been represented to be, they have found in him the gentleman and scholar--open, generous, and brave. but it is his immediate connections and associates alone that can appreciate his virtues and his talents. while his face is set as a flint against iniquity from every quarter, the cries of the oppressed ever reach his heart, and his hand is ever ready to alleviate the sufferings of the needy. a few heartless villains can always be found who are watching for his downfall or death; but the lord has generally caused them to fall into their own pit, and no weapon formed against him has prospered. one or two disaffected individuals have made an attempt to spread dissension; but it is like a tale that is nearly told, and will soon be forgotten. it was first represented as a monster calculated to spread desolation around; but we are credibly informed by a person who attended their first meeting, that there was much difficulty in raising a committee of seven, for there was some objection to father--; but as none could be found to fill the vacuum, he constituted one of the seven _stars_! it will be unnecessary for us to say much about those luminaries of the last days, as they shine forth in their true colors in our columns this week in the trial of president smith. but to say anything by way of warning to the brethren abroad would resemble the "ocean into tempest tossed, to waft a feather or drown a fly." "by their fruits ye shall know them. do men gather grapes of thorns or figs of thistles?" the glad tidings of salvation and the fullness of the gospel are fast spreading from city to city and from nation to nation. the little stone will still increase till the knowledge of god covers the earth and righteousness and truth extend from pole to pole. i copy from the _neighbor_: withdrawal of william smith as candidate for the legislature. _to the friends and voters of hancock county:_ elder william smith (late representative) wishes to say to the friends and voters {379} of hancock county, that in consequence of the sickness of his family, now in the hands of a doctor in the city of philadelphia, he relinquishes the idea of offering himself as a candidate for a seat in the next legislature of illinois; but, as a matter of the highest consideration, would recommend his brother hyrum smith as a suitable and capable person to fill that office and worthy of the people's confidence and votes. we know of no person that would be more qualified to fill his station than general hyrum smith (his, william's, brother). we are not informed whether the general will accept of the office or not. if he will, we don't know of any gentleman in hancock county who would be more competent. general smith is a man of sterling integrity, deep penetration and brilliant talents. he is well versed in politics and as unchangeable as the everlasting hills. he is a man of probity and virtue, and an unwavering patriot. if general hyrum smith will allow his name to be brought forth, we go it for him; and we know from the confidence and respect that are entertained for him as a gentleman and a patriot, he will be elected. what say you, general? _thursday, 16.--_went to my office at 8 a.m., and heard a letter written by elder willard richards, in behalf of the council to elders orson hyde and orson pratt at washington. i ordered the municipal court to meet at one p.m. and spent the morning in reading. _session of municipal court--case of jeremiah smith_. at one p.m. i presided in municipal court. the case of jeremiah smith, sen., who had been arrested by jones on the charge of procuring money under false pretenses, came up on _habeas corpus_. the complainant, t. b. johnson, by his counsel, chauncey l. higbee, asked for and obtained an adjournment for one week in order to procure witnesses. the petitioner by his counsel, george p. stiles, objected to the plea, supposing the prosecuting party always ready for a trial. the court decided that it was an important case, and it was not best to be in haste; and if the prisoner is discharged on the merits of the case after a full investigation, he goes free forever. the majority of the court decided to adjourn until thursday next. i was about home the rest of the day and read in the {380} _neighbor_ the report of the trial in the municipal court on the 8th inst. the following appears in the _times and seasons_: letter: william clayton describing the farcical proceedings of the court at dixon in the case of joseph smith vs. joseph h. reynolds of missouri and harmon t. wilson. dear sir.--i have just returned from the north part of this state, where i have been on business for our beloved president joseph smith; and it feels so good to breathe the pure air of liberty and friendship after spending some three or four days in a swamp, or rather a slough of religious prejudice and political hypocrisy, which are equally nauseous and offensive, that i cannot let this opportunity pass without giving vent to some of my feelings in regard to what passed while i remained at dixon, on rock river. my principle business was to appear in the lee county circuit court as a witness in the case of joseph smith, _vs_. joseph h. reynolds and harmon t. wilson, for false imprisonment and using unnecessary force and violence in arresting the plaintiff. a plea had been entered in this suit by this counsel for the defendants, to which the counsel for the plaintiff demurred. the demurrer was argued on wednesday morning, the 8th inst., and the parties finally joined issue on the charge of using unnecessary force and violence; and the court gave permission, by consent of the bar, to proceed with the trial, but the counsel not being fully prepared, it was laid over until the following morning, the 9th inst. on thursday morning, after the usual preliminaries of opening court, the above case was called up for trial, and the clerk ordered to impanel a jury; and here, sir, a scene took place which ought to make every honest american citizen blush and weep for the credit and honor of his country and laws. a number of men were called up, and when questioned as to whether they had previously expressed opinions in relation to the suit now pending, nearly the whole answered in the affirmative. the further question was then put as to whether they had any prejudice against either of the parties; to which a great majority replied they had against smith. they were then questioned as to what their prejudice had reference--his religious sentiments, or general course of conduct. the greater part replied, to his religious sentiments; and the remainder said they were opposed to his general course of conduct. {381} about twenty men had to be called upon, one after another, out of the number the court finally selected twelve as competent jurors though the majority of these decidedly expressed their feelings of prejudice against the plaintiff. they were, however, accepted on the ground that they said they thought they could do justice to both parties, although some of them expressed a doubt whether they could do justice or not. the jury being sworn, the court, or rather the counsel, proceeded to examine the witnesses on the part of the plaintiff, which occupied nearly the whole day. but little of the real matter of fact could be set before the court on account of their being confined to the charge of unnecessary force and violence; but this was proven in the clearest point of light. i must refer to the testimony of old mr. dixon, whose silvery locks seem to tell an age of many years. his evidence related to the circumstance of the missouri sheriff refusing for a length of time to give the plaintiff the privilege of_ habeas corpus_, and threatening to drag him to missouri in fifteen minutes from the time they arrived at dixon. the old gentleman seemed to tremble with indignation while relating the simple facts as they transpired at the time; and, like a true lover of his country, appeared proud of the privilege of telling those men that the citizens of dixon would not suffer themselves to be disgraced by permitting them to drag away a citizen of this state to a foreign state for trial without the privilege of a trial by _habeas corpus_--a privilege which is guaranteed to every individual under like circumstances, and especially when it was understood that he was to be dragged to missouri, amongst a people whose hands are yet dripping with the blood of murdered innocence, and who thirst for the blood of general joseph smith as the howling wolf thirsts for his prey. surely such a picture would melt the heart of anything but an adamantine. there are those, and men too who profess to be the followers of the lord jesus christ, who can hear such things and still wish the missourians had got general smith to missouri to murder him without judge or jury, and surely they are no better than murderers themselves, and only lack the opportunity to make them shedders of innocent blood. after the evidence was through on the part of the plaintiff, the witness for the defense was examined, which only occupied a few minutes. the arguments were then advanced on both sides, during which time i could not help noticing how apt the respectable gentleman of the opposite counsel was to sing the song of "old joe smith," &c., which might appear very gentlemanly in his mind, but to me it seemed as contemptible as the voice of a stupid ass, or the tongue of slander. finally the case was submitted to the jury, who were charged by the court, and then ordered to retire and bring in a sealed verdict the following {382} morning at nine o'clock. friday morning came and with it the verdict, and it proved to be in favor of the plaintiff and against the defendants for forty dollars and costs of suit. i confess i was astonished when i heard it, and could not help thinking that prejudice sometimes overrules justice even in the jury box. i could not help comparing the results of this trial with one which came off the day previous, wherein a certain person complained of another for destroying his cow by setting his dogs on the animal until they worried her. it appeared the cow of the plaintiff had seen fit to break into the defendant's lot without asking leave, and the defendant, or rather his men, not liking such treatment, set the dogs on her and destroyed her. well, the result of this trial was a verdict of damages for the plaintiff of thirty dollars and costs! now, sir, compare the two cases. on the one hand here is a citizen of the united states near two hundred miles from his home and his friends; he is on a visit with his family, not dreaming of danger or difficulty. two men--or rather wolves in sheep's clothing--for it is a fact that when wilson and reynolds made inquiry for general smith at dixon at the time of the arrest, they said they were "mormon elders," and wanted to see president smith, &c.--two men, i say, while he is thus enjoying himself with his family, came upon him with each a loaded pistol in his hand, and threatened to shoot him dead if he offered the least resistance, although no resistance had been offered. they then began to haul him about; and when he asked them what they wanted with him, and what was their authority, they replied they were going to take him to missouri; and jamming their pistols at his side, swore that was their authority. he requested them to let him go into the house to bid his family good-by; but this they positively refused, not even giving him the privilege to get his hat. they then forced him into the wagon and placing themselves one on each side, with a loaded pistol pressed close against his side, and repeatedly striking him with them, so as to make him lame and sore for two weeks afterwards, they drove him to dixon, and ordered horses ready in fifteen minutes to drag him among his murderers, and otherwise abused, insulted, threatened, and treated him in the cruelest manner possible, filling his family with the most excruciating pangs, and rending the heart of his beloved companion with grief to witness their ferocious cruelty, not knowing but his life would be sacrificed before morning; and finally pursued their persecutions until it cost him from $3,500 to $5,000 expenses; and all this without a cause; and when he sues for justice against these men he obtains damages to the amount of forty dollars! on the other hand, a man loses a cow which had broke into his neighbor's lot, and he obtained damages to the amount of thirty dollars. {383} now, sir, if this is not the effects of prejudice amounting to oppression, then i am no judge of right and wrong. i am very much inclined to think that if general joseph smith or any of his friends had treated any citizen of this state or any other state in the manner he was treated by these men, and they had sued for damages as he did, the case would have terminated very differently. however, so it is. the idea of a man yielding to such a degree of prejudice as to render him incapable of executing justice between man and man, merely from rumor and report, is to me perfectly ridiculous and contemptible, as well as wicked and unjust. and when a man is all the day long boasting of the rights and privileges guaranteed to every citizen of the united states under the constitution and laws, and at the same time is so prejudiced against one of the most peaceable citizens that he does not know whether he can render him justice in a court of equity, but would rather strengthen the hands of mobocrats and law-breakers, the inference that one must naturally draw is that such a man is a consummate scoundrel and hypocrite, or that he is guilty of the most flagrant violation of the most sacred constitutional principles embraced in the fundamental doctrines of this republic. i am happy, sir, to have evidence daily that no such corrupt prejudice exists in the heart of general joseph smith, nor in the community, so far as i have been able to discover. now, as to the exceptions these men have taken in regard to general smith's religious views or general course of conduct, it matters not much. his religious views are his inalienable right, and are nobody's business; and the man who cannot render him justice on that account is a wilful violator of the laws he professes to admire; and, sir, i have for more than two years last past been a close observer of general smith's general course of conduct, as well as his private life; and justice to him, to myself, and the community at large, compels me to say that, in all my intercourse with men, i never associated with a more honorable, upright, charitable, benevolent, and law-abiding man than is the much persecuted general smith; and, sir, when i hear men speak reproachfully of him, i never ask for a second evidence of their corruptness and baseness. general smith, sir, is a man of god, a man of truth, and a lover of his country; and never did i hear him breathe out curses or raillery at any man because he saw fit to differ in religious matters. shame on the principle--shame on the man or set of men who show themselves so degraded and miserably corrupt. the last night of our stay at dixon, i had the privilege of speaking on the principles of my religion to a number of individuals in a kind of argument with two men; and, sir, although it is near some four years since i have made a practice of preaching, it felt as sweet as ever. truth to an honest heart is sweet, but to a wicked man is like a piercing {384} sword, as was manifest on that occasion; for although the principles of the gospel were laid down so plain and clear that it was impossible to misunderstand, yet the opposing party repeatedly misconstrued my language, and even his own admission. i cannot persuade myself that the prejudice referred to above is a general thing. there are many honorable exceptions, and i presume if the mormons had signified their intentions of supporting the democratic candidate for the presidency at the ensuing election, instead of nominating an independent candidate of their own choice, their prejudice would not have been so great at the trial of reynolds and wilson, and perhaps general smith would have obtained a judgment somewhat equivalent to the injuries he sustained from that unholy prosecution. but the mormon people are too noble-minded to be bought or biased by fear or favor, and have been too often deceived by the plausible pretensions of demagogues to put trust in any but tried friends. general smith has ever been an undeviating friend, not only to this community, but to the oppressed of every name or society, and we consider him as competent and qualified for the highest office of the united states as any other man, and a little more so; and a great deal more worthy of it. in conclusion, let me say that whatever others may say, i consider, it an honor to be associated with such a man as general joseph smith, and all true followers of the lord jesus christ; and the more wicked men despise and misrepresent the principles and conduct of president smith, the more i love him and delight in his society; and this i can do without prejudice or animosity against any man or set of men. i believe in the broad principle of equal rights and privileges, so far as religion or politics are concerned; and while i seek to enjoy my religion according to the knowledge in me, i will interfere with the rights of no man, nor persecute because my neighbor does not think as i do. a multitude of business compels me to close, and i must forbear. i have the honor to be your brother in the everlasting covenant. william clayton. nauvoo, may 16, 1844. from the _neighbor_:- steamboat election. on the last upward voyage of the _osprey_ from st. louis to this place as usual, the merits of the several candidates for the next presidential election were discussed. a vote was taken, and the following was the {385} state of the polls as handed to us by a gentleman who came as passenger:- general joseph smith, 26 gentlemen, 3 ladies. henry clay, 6 gentlemen, 2 ladies. van buren, 2 gentlemen, 0 ladies. the ladies are altogether forsaking van buren, and the gentlemen as a matter of course are following after. there is a wonderful shrinkage henry clay, but the general is going it with a rush. _hurrah for the general_! footnotes: 1. this was illinois' senior senator at the time. 2. the reason for this reference to missouri and of possible difficulty arising from the saints going to oregon without a guarantee of protection from the general government grew out of the fact that nearly all the early settlers of the oregon territory were from missouri. even in this month of may, 1844, cornelius gilliam, the inveterate enemy of the saints, and who took so prominent a part in the troubles about far west, was collecting a large company at independence, missouri, numbering over three hundred persons, to start for oregon that season; and all along the oregon route on the south side of the platte river, the road was thronged during the next several years by emigrants, very many of whom, and for some time the most of whom, were from missouri_. (see western missouri expositor,_ may 18 1844. also bancroft's _oregon_ vol. i, page 449,_ passim_). 3. this was john c. fremont. 4. for the part taken by mr. reid in defending the prophet in those early experiences, see this history vol. i, pp. 89-96 and _note_ p. 94 _et seq_. {386} chapter xvii. the state presidential convention at nauvoo--the states represented--speech of john s. reid, esq.--early days with the prophet. _friday, may 17, 1844.--_the state convention met in the assembly room. i copy the minutes. _state convention at nauvoo_. convention met according to appointment, and was organized by appointing general uriah brown to the chair, and dr. f. merryweather secretary. dr. g. w. goforth presented the following letter, and took his seat in the convention. several letters of the same character were presented by other gentlemen, but we have not room to insert them. muscoutah, st. clair county, ill., may 4th, 1844. _mr. g. w. goforth_: sir,--at various meetings held in this county, where i had the honor of attending, and the interesting topic of the selection of a suitable person for the high station of president of the united states being at this time the most important to americans, and with the names that are now before the people, joseph smith of nauvoo is recognized respectfully as a candidate, declarative in the principles of jeffersonianism, or jefferson democracy, free trade, and sailor's rights, and the protection of person and property. a convention being about to be held in the city of nauvoo on the 17th of this month (may), your name has been on every occasion given as a delegate to said convention, and through me the message to be imparted you, asking you to represent our expressions in the case. please say for us, as americans, that we will support general joseph smith in preference to any other man that has given, or suffered his name to come before us as a candidate. and at the great baltimore convention, to be held on the 13th of july, our delegation to said convention be authorized to proclaim for us submission to the nominee as may be by them brought before the people, in case of a failure to {387} nominate joseph smith (our choice), and unite approbatively for his support. respectfully, sir, this communication and authority usward is forwarded you as your voucher at said convention, with our hearty prayers for the success of him whose special name is given in the important affairs. henry b. jacobs. agent for the friends of general joseph smith. mr. clay's letter to general joseph smith was then read by mr. phelps, and also general joseph smith's rejoinder, which was applauded by three cheers. it was moved and seconded that the following gentlemen be appointed a committee to draft resolutions for the adoption of this convention:- dr. g. w. goforth, john taylor, wm. w. phelps, william smith, and lucian r. foster. it was moved and seconded that he correspondence of the central committee for government reform of new york be read by w. w. phelps, also general joseph smith's answer to the same. new york, april 20, 1844. _joseph smith, esq_., sir,--the subscribers, the central committee of the national reform association, in accordance with a duty prescribed by their constitution, respectively solicit an expression of your views as a candidate for public office, on a subject that, as they think, vitally affects the rights and interests of their constituents. we see this singular condition of affairs, and while wealth in our country is rapidly accumulating, while internal improvements of every description are fast increasing, and while machinery has multiplied the power of production to an immense extent, yet with all these national advantages, the compensation for useful labor is getting less and less. we seek the cause of this anomaly, and we trace it to the monopoly of the land, which places labor at the mercy of capital. we therefore desire to abolish the monopoly, not by interfering with the conventional fights of persons now in possession of the land, but by arresting the further sale of all lands not yet appropriated as private property, and by allowing these lands hereafter to be freely occupied by those who may choose to settle on them. we propose that the public lands hereafter shall not be owned, but occupied only, the occupant having the right to sell or otherwise dispose of improvements to any one not in possession of other land; so that, by preventing any individual from becoming possessed of more than a limited quantity, every one may enjoy the right. this measure, we think, would gradually establish an equilibrium {388} between the agricultural and other useful occupations, that would ensure to all full employment and fair compensation for their labor, on the lands now held as private property, and to each individual on the public lands the right to work for himself on his own premises, or for another, at his option. an answer, as soon as convenient, will much oblige your fellow-citizens. john windt, egbert s. manning, james maxwell, lewis masquerier, daniel witter, geore h. evans, ellis smalley. nauvoo, ill., may 16th, 1844. _to john windt, egbert s. manning, james maxwell, lewis masquerier, daniel witter, george h. evans, and ellis smalley, esqrs_. gentlemen:- your communication of april 20th, soliciting my views relative to the public lands, is before me; and i answer, that as soon as the greater national evils could be remedied by the consolidated efforts of a virtuous people and the judicious legislation of wise men, so that slavery could not occupy one-half of the united states for speculation, competition, prodigality, and fleshy capital, and so that enormous salaries, stipends, fees, perquisites, patronage, and the wages of spiritual wickedness in ermine and lace could not swallow up forty or fifty millions of public revenue, i would use all honorable means to bring the wages of mechanics and farmers up, and salaries of public servants down, increase labor and money by a judicious tariff, and advise the people--who are only the sovereigns of the soil--to petition congress to pass a uniform land law! that the air, the water, and the land, of the asylum of the oppressed, might be free to free men! with consideration of the highest regard for unadulterated freedom i have the honor to be your obedient servant. joseph smith. after which, the meeting adjourned for one hour. it was moved and seconded that the following gentlemen be constituted a committee to appoint electors for this state:- dr. g. w. goforth, l. robinson, l. n. scoville, peter hawes, and john s. reid. it was moved and seconded that the following gentlemen be constituted a central committee of correspondence, having power to increase their number:- {389} dr. willard richards, dr. j. m. bernhisel, w. w. phelps, and lucian r. foster. the following delegates from the different states of the union were then received by vote:- it was moved, seconded, and carried by acclamation, that general joseph smith, of illinois, be the choice of this convention for president of the united states. it was moved, seconded, and carried by acclamation, that sidney rigdon, esq., of pennsylvania, be the choice of the convention for vice-president of the united states. the nine following resolutions were then adopted, the fifth of which was carried by acclamation. _resolutions_. 1._ resolved,_ that from all the facts and appearances that are now {391} visible in the united states, we believe that much imbecility and fraud is practiced by the officers of government; and that to remedy these evils it is highly necessary that a virtuous people should arise in the panoply of their might, and with one heart and one mind correct these abuses by electing wise and honorable men to fill the various offices of government. 2. _resolved,_ that as union is power, the permanency and continuance of our political institutions depend upon the correction of the abuses. 3. _resolved,_ that as all political parties of the present day have degraded themselves by adhering more or less to corrupt principles and practices, by fomenting discord and division among the people, being swallowed in the vortex of party spirit and sectional prejudices, until they have become insensible to the welfare of the people and the general good of the country; and knowing that there are good men among all parties, in whose bosoms burn the fire of pure patriotism, we invite they, by the love of liberty, by the sacred honor of freemen, by the patriotism of the illustrious fathers of our freedom, by the glorious love of country, and by the holy principles of '76, to come over and help us to reform the government. 4. _resolved,_ that to redress all wrongs, the government of the united states, with the president at its head, is as powerful in its sphere as jehovah is in his. 5. _resolved,_ that the better to carry out the principles of liberty and equal rights, jeffersonian democracy, free trade, and sailor's rights, and the protection of person and property, we will support general joseph smith, of illinois, for the president of the united states at the ensuing election. 6._ resolved,_ that we will support sidney rigdon, esq., of pennsylvania, for the vice-presidency. 7._ resolved,_ that we will hold a national convention at baltimore on saturday, the 13th day of july. 8. _resolved,_ that we call upon the honest men of all parties in each state to send their delegates to said convention. 9._ resolved,_ that all honest editors throughout the united states are requested to publish the above resolutions. 10. _resolved,_ that those gentlemen who stand at the head of the list, who have gone to the several states to take charge of our political interests, be requested to use every exertion to appoint electors in the several electoral districts of the states which they represent, and also to send delegates to the baltimore convention. 11. _resolved,_ that dr. goforth and john s. reid, esq., be requested to furnish a copy of their speeches for publication. {392} 12. _resolved,_ that the electors be instructed to make stump speeches in their different districts. 13. _resolved,_ that the thanks of this meeting be given to mr. hancock for his patriotic song. it was moved and seconded that orson hyde, heber c. kimball, david s. hollister, orson pratt, and lyman wight represent this convention at the convention to be held in baltimore on the 13th of july next. sidney rigdon, esq., then addressed the meeting, and was succeeded by the following gentlemen:--gen. joseph smith, dr. g. w. goforth, lyman wight, w. w. phelps, john taylor, hyrum smith, and john s. reid, esq. it was moved, seconded, and carried, that the thanks of this meeting be given to the chairman and secretary. the convention was addressed in an eloquent speech by sidney rigdon, esq., showing the political dishonesty of both henry clay and martin van buren, and stating his views, and the present condition of the country. dr. goforth rose and addressed the convention. [dr. goforth dealt chiefly with the past glories of the republic, and the wrongs suffered by the latter-day saints in missouri]. _synopsis of the remarks of hon. john s. reid_. [2] _mr. chairman_: i cannot leave this subject and do justice to my own feelings and the character of gen. smith, without giving a short history of the first persecution that came upon him in the counties of chenango and broome, in the state of new york, commenced by that class of people calling themselves christians. the first acquaintance i had with gen. smith was about the year 1833. he came into my neighborhood, being then about eighteen years of age, and resided there two years; during which time i became intimately acquainted with him. i do know that his character was irreproachable; that he was well known for truth and uprightness; that he moved in the first circles of the community, and he was often spoken of as a young man of intelligence and good morals, and possessing a mind susceptible of the highest intellectual attainments. i early discovered that his mind was constantly in search of truth, expressing an anxious desire to know the will of god concerning his children here below, often speaking of those things which professed christians believe in. i have often observed to my best informed friends {393} (those that were free from superstition and bigotry) that i thought joseph was predestinated by his god from all eternity to be an instrument in the hands of the great dispenser of all good to do a great work. what it was i knew not. after living in that neighborhood about three years, enjoying the good feelings of his acquaintance as a worthy youth, he told his particular friends that he had had a revelation from god to go to the west about eighty miles to his father's, in which neighborhood he should find hid in the earth an old history written on golden plates, which would give great light and knowledge concerning the will of god towards his people in this generation, unfolding the destiny of all nations, kindreds and tongues. he said that he distinctly heard the voice of him that spake. joseph knight, one of the fathers of your church, a worthy man, and my intimate friend, went with him. when i reflect upon our former friendship, mr. chairman, and upon the scenes that he had passed through in consequence of mal-administration, mobocracy and cruelty, i feel to lift up my voice to high heaven, and pray god to bless the aged veteran, and that his silver locks may go down to the grave in peace, like a shock of corn fully ripe. in a few days his friends [joseph smith's] returned with the glad news that joseph had found the plates and had gone down to his father-in-law's for the purpose of translating them. i believe he remained there until he finished the translation. after the book was published, he came to live in the neighborhood of father knight's, about four miles from me, and began to preach the gospel; and many were pricked in their hearts, believed, and were baptized in the name of the lord jesus. he soon formed a church at colesville; his meetings were numerously attended, and the eyes of all people were upon him with astonishment. oh, mr. chairman, the world was turned upside down at once, and the devil,--always ready to assist and help along in all difficulties that arise among men--personified in some of the religionists, began to prick up his ears and jump, and kick and run about, like jim crow, calling for rotten eggs to help in the wake. you would have thought, sir, that gog and magog were let loose on the young man. he called upon the world's people (as they are called) but got no help; he then flew about in the sectarian churches, like lightning, and they immediately came to his aid, and uniting their efforts, roared against him like the thunders of mount sinai. when those fiery bigots were let loose, they united in pouring the red hot vials of their wrath upon his head. their cry of "false prophet! false prophet!" was sounded from village to village, and every foul epithet that malice and wicked ingenuity could invent were heaped upon him. yes, sir; the same spirit that influenced the presbyterians of massachusetts about one hundred and fifty years ago, in their persecution of the quakers, when they first began to preach their doctrines in that state, was fully manifested by those religious bigots, {394} who were afraid if they let them alone, their own doctrines would come to naught. what was the result of the persecution in massachusetts? why, sir, warrants were made out by those churches having authority, and the quakers were tried for heresy. but what was the result of those trials. the sentence of death was passed upon the quakers for heresy by those religious fanatics, and three of them were hanged by the neck on bloody hill, in boston, to make expiation for that unpardonable crime. "tell it not in gath," nor publish it not on the tops of the mountains in this boasted land of freedom, that the puritans of new england, who had fled from the old world in consequence of religious intolerance, that they might enjoy the sweets of liberty, so soon became persecutors themselves, and shed innocent blood, which still cries aloud from the dust for vengeance upon their heads. let shame cover our faces when we mention the name of freedom in our grand republic. o my god! when in one portion of our country blood is flowing from the crime of worshiping our creator according to the dictates of conscience, or as the spirit directs, and in the other are great rejoicings in consequence thereof, where, i ask, is the boasted freedom for which our fathers fought and bled? o thou who holdest the destinies of all things in thine hands here below, return these blessings unto us, that we may keep them as precious jewels till time is no more. but, mr. chairman, i am wandering too far from the subject. i will return to the persecutions which followed general smith, when his cheeks blossomed with the beauty of youth, and his eyes sparkled with innocence. these bigots soon made up a false accusation against him, and had him arraigned before joseph chamberlain, a justice of the peace, a man who was always ready to deal out justice to all, and a man of great discernment of mind. the case came up about 10 o'clock a.m. i was called upon to defend the prisoner, the prosecutors employed the best counsel they could get, and ransacked the town of bainbridge and county of chenango for witnesses that would swear hard enough to convict the prisoner; but they entirely failed. yes, sir; let me say to you that not one blemish nor spot was found against his character. he came from that trial, notwithstanding the mighty efforts that were made to convict him of crime by his vigilant persecutors, with his character unstained by even the appearance of guilt. the trial closed about twelve o'clock at night. after a few moments' deliberation, the court pronounced the words, "not guilty," and the prisoner was discharged. but, alas! the devil, not satisfied with his defeat, stirred up a man not unlike himself, who was more fit to dwell {395} among the fiends of hell than to belong to the human family, to go to colesville and get another writ and take him to broome county for another trial. they were sure they could send that boy to hell or to texas, they did not care which; and in half an hour after he was discharged by the court, he was arrested again, and on the way to colesville for another trial. i was again called upon by his friends to defend him against his malignant persecutors, and clear him from the false charges they had preferred against him. i made every reasonable excuse i could, as i was nearly worn down through fatigue and want of sleep, as i had been engaged in lawsuits for two days and nearly the whole of two nights. but i saw the persecution was great against him; and here let me say, mr. chairman, singular as it may seem, while mr. knight was pleading with me to go, a peculiar impression or thought struck my mind that i must go and defend him, for he was the lord's anointed. i did not know what it meant, but thought i must go and clear the lord's anointed. i said i would go, and started with as much faith as the apostles had when they could remove mountains, accompanied by father knight, who was like the old patriarch that followed the ark of god to the city of david. we rode on till we came to the house of hezekiah peck, where a number of mormon women were assembled, as i was informed, for the purpose of praying for the deliverance of the prophet of the lord. the women came out to our wagon, and mrs. smith among the rest. o my god, sir, what were my feeling when i saw that woman who had but a few days before given herself, heart and hand, to be a consort for life, and that so soon her crimson cheeks must be wet with tears that came streaming from her eyes! yes, sir; it seemed that her very heart strings would be broken with grief. my feelings, sir, were moved with pity and sorrow for the afflicted, and on the other hand they were wrought up to the highest pitch of indignation against those fiends of hell who had thus caused the innocent to suffer. the next morning about ten o'clock, the court was organized. the prisoner was to be tried by three justices of the peace, that his departure out of the county might be made sure. neither talents nor money were wanting to ensure them success. they employed the ablest lawyer in that county, and introduced twenty witnesses before dark, but proved nothing. they sent out runners and ransacked the hills and vales, grog-shops and ditches, gathered together a company that looked as if they had come from hell, and had been whipped by the soot-boy thereof, which they brought forward to testify one after another, but with no better success. although they wrung and twisted into every shape, in trying {396} to tell something that would criminate the prisoner, nothing was proven against him whatever. having got through with the examination of their witnesses about two o'clock in the morning, the case was argued about two hours. there was not one particle of testimony against the prisoner. no, sir; he came out like the three children from the fiery furnace, without the smell of fire upon his garments. the court deliberated upon the case for half an hour with closed doors, and then we were called in. the court arraigned the prisoner and said--"mr. smith, we have had your case under consideration, examined the testimony, and find nothing to condemn you; and therefore you are discharged." they then proceeded to reprimand him severely--not because anything derogatory to his character in any shape had been proven against him by the host of witnesses that had testified during the trial, but merely to please those fiends in human shape who were engaged in the unhallowed persecution of an innocent man, sheerly on account of his religious opinions. after they had got through, i arose and said--"this court puts me in mind of a certain trial held before felix of old, when the enemies of paul arraigned him before that venerable judge for some alleged crime, and nothing was found in him worthy of death or bonds. yet, to please the jews who were his accusers, he was left bound, contrary to law, and the court had served mr. smith in the same way, by their unlawful and uncalled for reprimand after his discharge to please his accusers." we got him away that night from the midst of three hundred people without his receiving any injury; but i am well aware that we were assisted by some higher power than man; for to look back on the scene, i cannot tell how we succeeded in getting him away. i take no glory to myself: it was the lord's work, and marvelous in our eyes. this, mr. chairman, is a true history of the first persecution that came upon general smith in his youth among professed christians, and in a country heralded to the ends of the earth as a land of freedom, where all men have the constitutional right to worship as they please and believe what they please, without molestation, so long as they do not interfere with the rights and privileges of others--yes, sir; a persecution got up through the influence of religious bigotry by as vile a set of men as ever disgraced the family of man. but their devices against him were brought to naught by the overruling power that controls all things and brings to naught the counsels of the wicked. mr. chairman, little did i think that i was defending a boy that would rise to eminence like this man--a man whom god delights to honor as a {397} prophet and leader of his people--one to whom he has given the keys of heaven and earth, and the power of david, and said to him, whatever you bind on earth shall be bound in heaven, and the gates of hell shall not prevail against you. and may he live to put his foot upon the neck of his enemies in love and meekness! i know, sir, that god has made him a leader of many thousands of people; and may he teach them in meekness and with that wisdom and judgment that god shall direct. i add no more. the convention adjourned _sine die_ uriah brown, president, f. merryweather, secretary. i rode out in the afternoon. about 6 p.m., a caucus was held; but, emma being sick, i could not attend. at night a large assemblage burned a barrel of tar in the street. i went out to see what was the matter, and found they were giving toasts; and as soon as they became aware of my presence; they carried me on their shoulders twice round the fire, and escorted me to the mansion by a band of music. elders franklin d. richards and joseph a. stratton were ordained high priests and set apart to go on a mission to england by elders brigham young and heber c. kimball and willard richards. footnotes: 1. it is to be observed that these delegates named from the various states were now, and for some time past had been, residents of nauvoo, ill. 2. this was the "former lawyer" who defended the prophet in his first prosecution in the state of new york, before local justices of the peace in chenango and broome counties, 1830; see this history, vol. i, ch. xx. {398} chapter xviii. charges against president smith before the circuit court--his voluntary appearances at court--treatment--return to nauvoo. _saturday, may 18, 1844.--_at 9 a.m., i went with heber c. kimball to visit president brigham young, and afterwards went out to the regimental training, and also in the afternoon riding on my horse, "joe duncan." at 5 p.m., two cannons were fired opposite my old house, and the regiments were dismissed. the high council cut off from the church james blakesley, francis m. higbee, charles ivins, and austin cowles, for apostasy. _sunday, 19.--_cloudy morning; rain about noon. i remained at home. elder lyman wight preached at the stand in the morning. the usual prayer meeting at 2 p.m. was dispensed with on account of the mud and rain. in the evening i talked to the brethren at my house, esquire reid, my old lawyer, being present, w. w. phelps read my last letter to henry clay to the company. _monday, 20.--_emma continued very sick, and i was with her most of the time. at 10 a.m., there was a meeting at the stand for the purpose of collecting means to enable elder lyman wight to go to washington. [sidenote: court session at carthage.] the circuit court commenced its sitting at carthage, judge thomas presiding. brother phelps and many of the brethren went to carthage. phelps returned in the evening with the intelligence that {399} a summons was supposed to be issued for me to appear on the same case on which i was set free by_ habeas corpus_ on the 8th inst. [1] the lawyers agreed to move an abatement. a good influence in favor of the saints appears to have prevailed. a general court-martial of the legion was held, brevet major general hyrum smith presiding. it was adjourned to the 10th of june next. _tuesday, 21.--_a very pleasant morning. i rode out on horseback to the prairie, with porter rockwell and mr. reid. at 7 a.m., elders brigham young, heber c. kimball, lyman wight, and about a hundred elders, left this city on the steamer _osprey_ (captain anderson) for st. louis. the_ maid of iowa_ arrived at 8 a.m., with sixty-two saints from the eastern states on board, all in good health and spirits. the clerk, thomas bullock, reported the fields on each side of the river covered with water to the depth of upwards of sixteen feet, and all the farms on the flats of the mississippi river were submerged, and the river was still rising eight inches per day. the _maid of iowa_ started up the river for wapello on the iowa river at 3 p.m. i was at home towards night with emma, who is somewhat better. i shoveled dirt out of the ditch, while wasson stood on the corner of the fence to watch. an officer arrived having a summons and an attachment to take me to carthage, but he could not find me. i rode out in the evening to see david yearsley's child, who was sick, and returned home at 9 p.m. i copy from the _times and seasons_:- letter: george a. smith to "times and seasons"--conference at newark, illinois. "newark, kendall county, ill., may 21, 1844. _editor of the times and seasons_:- dear sir,--we arrived at ottawa on the 17th inst., after driving {400} four days through the constant rains, and over roads almost impassable for man or beast. we were soon informed that the conference was removed twenty miles up fox river, at the newark branch. notice had been given for a political address to be delivered in the court house in the evening by one of the twelve; several hundred citizens assembled, and were addressed by elder g. a. smith. the speaker considered general smith the smartest man in the united states, and best calculated to fill the presidential chair, which was applauded by the assembly. his political views as presented on that occasion seemed to please most of the people. at the close of the speech the congregation quietly dispersed. elder woodruff continued his journey ten miles, and held a meeting with the lasalle branch of 46 members, mostly emigrants from norway. on the 18th we arrived at newark, and attended the conference according to appointment. the following is a copy of the minutes, which we forward for publication:- newark, kendall county, ill., may 18, 1844. conference convened pursuant to notice. there were present two of the quorum of the twelve, one high priest, two seventies, nine elders, one priest, and one teacher. conference called to order by elder woodruff. elder george a. smith called to the chair. conference opened by singing, and prayer by the president. representation of the several branches was called for, when the following branches were represented as follows: newark branch, 35 members, 1 elder, 1 teacher; lasalle branch, 46 members, 2 elders: ottawa branch, 16 members, 2 elders; bureau branch, 15 members, 3 elders; pleasant grove, mchenry county, 19 members, 2 elders; indian creek branch, 5 members; big vermillion branch, 4 members; french creek grove branch, 2 members. total 133 members, 10 elders, and 1 teacher, canute petersen, severt olson, zimri h. baxter, levi lightfoot, s. d. huffaker, mades madison, vance jacobs, and oder jacobson, were ordained priests; ole johnson and peter maclin ordained teachers, under the hands of elders wilford woodruff, geo. a. smith, and ezra thayer. appropriate remarks were then made by elders woodruff and smith by way of counsel and instruction to those who had been ordained; followed by elder david savage. adjourned until sunday morning, 10 o'clock. sunday, 19th. met according to adjournment. opened by singing and prayer by elder a.m. wilsey. {401} a discourse was then delivered by elder wilford woodruff, in which he instructed the elders to be careful to preach the first principles of the gospel and doctrines of christ, and not to spend their time in warring with the opinions of other men; showed the importance of revelation, and the necessity of a prophet of god, as the head of the church on earth, being as necessary in order to exist and advance in knowledge as for a natural body to possess a head in order to live. he considered we were enjoying the society of as good a prophet in this day as any people ever enjoyed in any age of the world, and believed all good men would think so, if they were fully acquainted with him and his principles. he was followed by elder geo. a. smith, who bore testimony to the truth of the fullness of the gospel, counseled the elders to be humble, and not get head and shoulders above their brethren, lest they fall, like the tallest trees of the forest, that are first swept down by the raging storm. two o'clock, met according to adjournment, when the sacrament was administered, and many testimonies given from the elders and members present concerning the truth of the work they had received. conference was dismissed amid the best of feelings, which were manifested not only by all the saints, but by the whole congregation of citizens that attended. good order prevailed through the whole conference. attention, kindness, and civility, were manifested by all. geo. a. smith, president. asa manchester, clerk. at the close of the conference, elders c. c. rich, david fullmer, norton jacobs, and moses smith arrived direct from nauvoo, on their way to michigan. 20th--we have appointed a political meeting in newark, this evening, and one at joliet tomorrow evening, where we expect to present to the citizens general smith's views of the powers and policy of the government, and discuss the subject of politics. wilford woodruff. geo. a. smith. _wednesday, 22.--_at home, watching, as the officers from carthage were after me. [sidenote: visit of sac and fox indians to nauvoo.] at 10 a.m., about 40 indians of the sacs and foxes came up in front of the mansion, four or five of them being mounted, among whom was black hawk's brother, kis-kish-kee, &c. i was obliged to send word i could not see them at present. they encamped in the council chamber afternoon {402} and night. i was with the police on duty, and saw several individuals lurking around. very pleasant day. president brigham young preached to the brethren in st. louis this evening. _thursday, 23.--_emma rather better. read hebrew with neibaur, and counseled with various friends. at 10 a.m., the municipal court met, newel k. whitney presiding; but there not being a quorum present, adjourned for one week. [sidenote: address of the prophet to the indians.] at one p.m., had a talk with the sac and fox indians in my back kitchen. they said--"when our fathers first came here, this land was inhabited by the spanish; when the spaniards were driven off, the french came, and then the english and americans; and our fathers talked a great deal with the big spirit." they complained that they had been robbed of their lands by the whites, and cruelly treated. i told them i knew they had been wronged, but that we had bought this land and paid our money for it. i advised them not to sell any more land, but to cultivate peace with the different tribes and with all men, as the great spirit wanted them to be united and to live in peace. "the great spirit has enabled me to find a book [showing them the book of mormon], which told me about your fathers, and great spirit told me, 'you must send to all the tribes that you can, and tell them to live in peace;' and when any of our people come to see you, i want you to treat them as we treat you." at 3 p.m., the indians commenced a war dance in front of my old house. our people commenced with music and firing cannon. after the dance, which lasted about two hours, the firing of cannon closed the exercise, and with our music marched back to the office. before they commenced dancing, the saints took up a collection to get the indians food. {403} a. a. lathrop came to my clerk, dr. richards, and told him an officer was on his way with an attachment for him, and that the grand jury had found a bill against me for adultery, on the testimony of william law; he had come from carthage in two hours and thirty minutes to bring the news. dr. richards came to my house and stayed all night. aaron johnson came from carthage, and said that foster had been swearing that i swore to the complaint on which simpson was arrested. i instructed johnson and rockwell to go to carthage in the morning, and have him indicted for perjury, as i never did swear to the complaint. the officer was after john d. parker also, and report says brigham young, heber c. kimball and w. clayton. past nine p.m., i walked a little way with dr. richards for exercise. [sidenote: hyrum's caution to the prophet on the freedom of speaking.] my brother hyrum called in the evening, and cautioned me against speaking so freely about my enemies, &c., in such a manner as to make it actionable. i told him that six months would not roll over his head before they would swear twelve as palpable lies about him as they had about me. president brigham young left st. louis at noon in the steamboat _louis philippe_. _friday, 24.--_with my family all day. aaron johnson and orrin p. rockwell went to carthage to get robert d. foster indicted; but they returned again as the grand jury had risen. joseph h. jackson was at carthage, and had sworn falsely against me. at 6 p.m., went to dr. bernhisel's room, and had counsel with brothers richards and phelps. i ordered a meeting of the city council for tomorrow, and returned to my family after being absent about one hour. the central committee wrote a letter to hugh clark esq.:- {404} _letter: central campaign committee to hugh clark, esq.,--presidential election matters_. nauvoo, illinois, may 24, 1844. sir.--having received your address through our mutual friend, mr. edward doughty, we forward with this per next mail the nauvoo _neighbor_ of the 22nd inst., through which you will learn the doings of a state convention held in this place on the 17th; and this communication has been drawn forth, in a great degree, through our sympathies for a people who are now being mobbed in the city of brotherly love (philadelphia) as we have been for many years in missouri; and for what? for our religion, although called by another name. the mormons and the catholics are the most obnoxious to the sectarian world of any people, and are the only two who have not persecuted each other and others in these the united states, and the only two who have suffered from the cruel hand of mobocracy for their religion under the name of foreigners; and to stay this growing evil, and establish jeffersonian democracy, free trade and sailor's rights, and protection of person and property, we have nominated general joseph smith for the next president of the nation--a man with whom we are thoroughly acquainted, and have no fear in pledging our lives, our fortunes and our sacred honor, that, if elected, he will give and secure these inestimable blessings to every individual and society of men, no matter what their religious faith. help us to elect this man, and we will help you to secure these privileges which belong to you, and break every yoke. you will please to consider yourself a member of the corresponding committee with us, agreeable to the resolution of the state convention, and lay this subject before your people, giving us your views on receipt hereof, and open such correspondence as wisdom shall dictate. general smith's prospects are brightening every day. with sentiments of the highest consideration, we are your obedient servants, willard richards, john m. bernhisel, w. w. phelps, lucian r. foster, central committee of correspondence for the election of general joseph smith to the presidency. hugh clark, esq. alderman. corner of fourth and masters street, northern liberties, philadelphia. rainy evening. a conference was held at chicago, alfred cordon, president, and james burgess, clerk. eleven elders were {405} present, and a very favorable impression was made upon the minds of the people. [sidenote: reported indictments of the prophet.] _saturday, 25.--_at home, keeping out of the way of the expected writs from carthage. towards evening, edward hunter and william marks, of the grand jury returned from carthage; also marshal john p. greene and almon w. babbitt, who informed me there were two indictments found against me, one charging me with false swearing on the testimony of joseph h. jackson and robert d. foster, and one charging me with polygamy, or something else, on the testimony of william law, that i had told him so! the particulars of which i shall learn hereafter. there was much false swearing before the grand jury. francis m. higbee swore so hard that i had received stolen property, &c., that his testimony was rejected. i heard that joseph h. jackson had come into the city. i therefore instructed the officers to arrest him for threatening to take life, &c. i had a long talk with edward hunter, my brother hyrum, dr. richards, william marks, almon w. babbitt, shadrach roundy, edward romney and others, and concluded not to keep out of the way of the officers any longer. at 2 p.m. i was in council in my north room, and heard the letters from elder o. hyde read, and instructed dr. richards to write an answer, which he did as follows: _letter:--willard richards to orson hyde--answering hyde's letter on western movement_. nauvoo, may 26, 1844. _orson hyde, esq_.: sir.--yours of april 30th is received. the council convened this afternoon, and, after investigation, directed an answer, which must be brief to correspond with the press of business. all the items you refer to had previously received the deliberation of the council. {406} messrs. lyman wight and heber c. kimball will doubtless be in washington before you receive this, from whom you will learn all things relative to texas, &c. our great success at present depends upon our faith in the doctrine of election; and our faith must be made manifest by our works and every honorable exertion made to elect gen. smith. agricultural pursuits will take care of themselves, regulating their own operations and the rich also; but the poor we must gather and take care of, for they are to inherit the kingdom. nauvoo will be a "corner stake of zion" forever, we most assuredly expect. here are the house and the ordinance, extend where else we may. press the bills through the two houses, if possible. if congress will not pass them, let them do as they have a mind with them. if they will not pass our bills, but will give us "something," they will give what they please, and it will be at our option to accept or reject. men who are afraid of "hazarding their influence" in the councilor political arena are good for nothing. 'tis the fearless, undaunted and persevering who will gain the conquest of the forum. sidney rigdon, esq., is about to resign the postoffice at nauvoo, in favor of gen. joseph smith, the founder of the city. he has the oldest petitions now on file in the general postoffice for that station, and has an undoubted claim over every other petitioner, by being the founder and supporter of the city, and by the voice of nineteen-twentieths of the people; and every sacred consideration; and it is the wish of the council that you engage the illinois delegation to use their influence to secure the office to general smith without fail, and have them ready to act on the arrival of mr. rigdon's resignation, and before too, if expedient. we are also writing to justin butterfield, esq., u. s. attorney for the district of illinois, who has kindly offered his services to secure the post office to the general, he having been here and seen for himself the situation; and probably his letter to the department will arrive nearly as soon as this. the election on the principle of jeffersonian democracy, free trade, and protection of person and property, is gaining ground in every quarter. all is well in nauvoo, although some of the anties are trying to do us injury; but their efforts are palsied, and they make very little headway. you remember the preston motto, "truth will prevail!" [2] therefore we go ahead. {407} you have the best wishes of the council and friends here. i am, sir, most respectfully yours, w. richards, recorder. by order of the council. n. b. your families and friends were well last information. sidney rigdon resigned the office of postmaster of nauvoo, and recommended me as his successor. the _maid of iowa_ arrived at five p.m. the high council have directed the following testimony to be published in the _neighbor_, i copy it with the editor's remarks, to show the character of the men who are now seeking to destroy my life and usefulness, and overthrow the work of the lord which he has commenced through my instrumentality: [here follow the affidavits of margaret j. nyman, matilda j. nyman, sarah miller, and an extract from the testimony of catherine warren before the high council of the church to the effect that chauncey l. higbee had brought about their ruin by deceit in representing that joseph smith taught that promiscuous sexual relations were not sinful when kept secret, and by this misrepresentation he, the said chauncey l. higbee, accomplished his wicked purposes]. _editorial comment_. we have abundance of like testimony on hand which may be forthcoming if we are compelled; at present the foregoing may suffice. "why have you not published this before?" we answer--on account of the humility and entreaties of higbee at the time; and on account of the feelings of his parents, who are highly respectable, we have forborne until now. the character of chauncey l. higbee is so infamous, and his exertions such as to destroy every principle of righteousness, that forbearance is no longer a virtue. after all that this chauncey l. higbee has done in wickedly and maliciously using the name of joseph smith to persuade innocent females to submit to gratify his hellish lusts, and then blast the character of the most chaste, pure, virtuous and philanthropic man on earth, he, to screen himself from the law of the land and the just indignation of an insulted people, and save himself from the penitentiary, or whatever punishment his unparalleled crimes merit, has entered into a conspiracy with the laws and others against the lives of those who are knowing to his abandoned conduct, thus hoping to save himself from the disgrace which must follow an exposure, and wreak his vengeance and gratify his revenge for his awful disappointment. [sidenote: conference in jefferson co., n.y.] {408} a two days' conference was held in jefferson county, new york, at 10 a.m. present 300 saints, 150 of whom had embraced the gospel since last autumn. nine branches were represented, containing 289 members, 16 elders, 8 priests and 1 teacher. an immense concourse of people assembled to hear the elders preach. elder benjamin brown was president, and j. w. crosby, clerk. [sidenote: conference, dresden, tenn.] a three days' conference was held at dresden, weakly county, tennessee. elder a. o. smoot was chosen president, and d. p. raney, secretary. a large congregation assembled, but the proceedings were interrupted by a mob headed by some of the leading men of the county; yet a candidate for elector was appointed by my friends. _sunday, 26.--_at 10 a.m. i preached at the stand. the following synopsis was reported by mr. thos. bullock, clerk of the steamer, _maid of iowa_. _address of the prophet--his testimony against the dissenters at nauvoo_. president joseph smith read the 11th chap. ii corinthians. my object is to let you know that i am right here on the spot where i intend to stay. i, like paul, have been in perils, and oftener than anyone in this generation. as paul boasted, i have suffered more than paul did. i should be like a fish out of water, if i were out of persecutions. perhaps my brethren think it requires all this to keep me humble. the lord has constituted me so curiously that i glory in persecution. i am not nearly so humble as if i were not persecuted. if oppression will make a wise man mad, much more a fool. if they want a beardless boy to whip all the world, i will get on the top of a mountain and crow like a rooster: i shall always beat them. when facts are proved, truth and innocence will prevail at last. my enemies are no philosophers: they think that when they have my spoke under, they will keep me down; but for the fools, i will hold on and fly over them. god is in the still small voice. in all these affidavits, indictments, it is all of the devil--all corruption. come on! ye prosecutors! ye false swearers! all hell, boil over! ye burning mountains, roll down your lava! for i will come out on the top at last. i have more to boast of than ever any man had. i am the only man that has ever been able to keep a whole church together since the days {409} of adam. a large majority of the whole have stood by me. neither paul, john, peter, nor jesus ever did it. i boast that no man ever did such a work as i. the followers of jesus ran away from him; but the latter-day saints never ran away from me yet. you know my daily walk and conversation. i am in the bosom of a virtuous and good people. how i do love to hear the wolves howl! when they can get rid of me, the devil will also go. for the last three years i have a record of all my acts and proceedings, for i have kept several good, faithful, and efficient clerks in constant employ: they have accompanied me everywhere, and carefully kept my history, and they have written down what i have done, where i have been, and what i have said; therefore my enemies cannot charge me with any day, time, or place, but what i have written testimony to prove my actions; and my enemies cannot prove anything against me. they have got wonderful things in the land of ham. i think the grand jury have strained at a gnat and swallowed the camel. a man named simpson says i made an affidavit against him, &c. mr. simpson says i arrested him. i never arrested mr. simpson in my life. he says i made an affidavit against him. i never made an affidavit against him in my life. i will prove it in court. i will tell you how it was: last winter i got ready with my children to go to the farm to kill hogs. orrin p. rockwell was going to drive. an englishman came in and wanted a private conversation with me. i told him i did not want any private conversations. "i demand one of you!" such a one i am bound to obey anyhow. said he--"i want a warrant against the man who stabbed brother badham." he said it was a man who boarded at davis'. he said it was mr. simpson--it answered his description. i said i had no jurisdiction out of the city. he said--"the man must be arrested, or else he will go away." i told him--"you must go to squire wells, johnson, or foster." mr. lytle stepped up and said--"i am a policeman." i jumped into my carriage, and away i went. when i came back i met mr. jackson. he said--"you did wrong in arresting mr. simpson." i told him i did not do it. i went over and sat down, and related the circumstances. he turned round and said--"mr. smith, i have nothing against you; i am satisfied." he went and supped with me. he declared in the presence of witnesses, that he had nothing against me. i then said--"i will go over to esquire johnson, and testify what the englishman told me." i told him not to make out that i believe he is the man, but that i believe he is innocent. i don't want to swear that he is the man. messrs. coolidge, rockwell, hatfield, and hawes were present. mr. johnson made one [a complaint] out in due form: and as i sat down in a bustle the same as i do when one of the clerks brings a deed for {410} me to sign. johnson read it. i said--"i can't swear to that affidavit; i don't believe it; tear up that paper." mr. simpson agreed to come before badham and make it up. i did not swear to it [_i. e._ to the complaint.] after a while, dr. foster and others came in. they called me up to testify. i told it all the same as i do here. mr. simpson rose up, and asked--"do you believe now that i am the man who stabbed mr. badham?" i replied--"no sir, i do not now, nor ever did: the magistrate says i did not swear to it." he considered, and made a public declaration that he was satisfied with me. aaron johnson went before the grand jury and swore i did not swear to it, when dr. foster goes and swears that i swore to it, and that he was in the room when he was not in. chauncey wanted me to stay and have a conversation. dr. foster asked aaron johnson for the writ and affidavit. he handed them to dr. foster, who read them, and then threw them into the fire. i said--"doctor, you ought not to have burned it; it was my paper." dr. foster goes to the grand jury and swears he did not burn only one; but i say he burnt both. this is a fair sample of the swearing that is going on against me. the last discharge was the 40th; now the 41st, 42nd, 43rd; all through falsehood. matters of fact are as profitable as the gospel, and which i can prove. you will then know who are liars, and who speak the truth i want to retain your friendship on holy grounds. another indictment has been got up against me. it appears a holy prophet has arisen up, and he has testified against me; the reason is, he is so holy. the lord knows i do not care how many churches are in the world. as many as believe me, may. if the doctrine that i preach is true, the tree must be good. i have prophesied things that have come to pass, and can still. inasmuch as there is a new church, this must be old, and of course we ought to be set down as orthodox. from henceforth let all the churches now no longer persecute orthodoxy. i never built upon any other man's ground. i never told the old catholic that he was a fallen true prophet god knows, then, that the charges against me are false. i had not been married scarcely five minutes, and made one proclamation of the gospel, before it was reported that i had seven wives. i mean to live and proclaim the truth as long as i can. this new holy prophet [william law] has gone to carthage and swore that i had told him that i was guilty of adultery. this spiritual wifeism! why, a man dares not speak or wink, for fear of being accused of this. william law testified before forty policemen, and the assembly room full of witnesses, that he testified under oath that he never had heard or seen or knew anything immoral or criminal against me. he testified {411} under oath that he was my friend, and not the "brutus." there was a cogitation who was the "brutus." i had not prophesied against william law. he swore under oath that he was satisfied that he was ready to lay down his life for me, and he swears that i have committed adultery. i wish the grand jury would tell me who they are--whether it will be a curse or blessing to me. i am quite tired of the fools asking me. a man asked me whether the commandment was given that a man may have seven wives; and now the new prophet has charged me with adultery. i never had any fuss with these men until that female relief society brought out the paper against adulterers and adulteresses. dr. goforth was invited into the laws' clique, and dr. foster and the clique were dissatisfied with that document, and they rush away and leave the church, and conspire to take away my life; and because i will not countenance such wickedness, they proclaim that i have been a true prophet, but that i am now a fallen prophet. jackson has committed murder, robbery, and perjury; and i can prove it by half-a-dozen witnesses. jackson got up and said--"by god, he is innocent," and now swears that i am guilty. he threatened my life. there is another law, not the prophet, who was cashiered for dishonesty and robbing the government. wilson law also swears that i told him i was guilty of adultery. brother jonathan dunham can swear to the contrary. i have been chained. i have rattled chains before in a dungeon for the truth's sake. i am innocent of all these charges, and you can bear witness of my innocence, for you know me yourselves. when i love the poor, i ask no favors of the rich. i can go to the cross--i can lay down my life; but don't forsake me. i want the friendship of my brethren.--let us teach the things of jesus christ. pride goes before destruction, and a haughty spirit before a downfall. be meek and lowly, upright and pure; render good for evil. if you bring on yourselves your own destruction, i will complain. it is not right for a man to bare down his neck to the oppressor always. be humble and patient in all circumstances of life; we shall then triumph more gloriously. what a thing it is for a man to be accused of committing adultery, and having seven wives, when i can only find one. i am the same man, and as innocent as i was fourteen years ago; and i can prove them all perjurers. i labored with these apostates myself until i was out of all manner of patience; and then i sent my brother hyrum, whom they virtually kicked out of doors. i then sent mr. backenstos, when they declared that they were my enemies. i told mr. backenstos that he might tell the laws, if they had any cause against me i would go before the church, and confess it {412} to the world. he [wm. law] was summoned time and again, but refused to come. dr. bernhisel and elder rigdon know that i speak the truth. i cite you to captain dunham, esquires johnson and wells, brother hatfield and others, for the truth of what i have said. i have said this to let my friends know that i am right. as i grow older, my heart grows tenderer for you. i am at all times willing to give up everything that is wrong, for i wish this people to have a virtuous leader, i have set your minds at liberty by letting you know the things of christ jesus. when i shrink not from your defense will you throw me away for a new man who slanders you? i love you for your reception of me. have i asked you for your money? no; you know better. i appeal to the poor. i say, cursed be that man or woman who says that i have taken of your money unjustly. brother babbitt will address you. i have nothing in my heart but good feelings. i rode out in the afternoon. on my return, my lawyers, col. richardson and almon w. babbitt, called upon me on the subject of the writs which were out against me. [sidenote: threat to kidnap jeremiah smith.] a man called and informed me that john eagle and several others intended to kidnap jeremiah smith during the night. i therefore stationed an extra police in order to protect him. president brigham young arrived at cincinnati at 5 p.m. [sidenote: president smith voluntarily goes to carthage to meet indictments.] _monday, 27.--_about 8 a.m., i started on horseback with a few friends, went by the temple, and purchased my course towards carthage, thinking it best for me to meet my enemies before the circuit court, and have the indictments against me investigated. after i had passed my farm on the prairie, most of the following brethren joined my company, and the remainder soon after my arrival in carthage--viz.: aaron johnson, dr. bernhisel, joseph w. coolidge, john hatfield, orrin p. rockwell, lorenzo rockwell, william walker, harrison sagers, hyrum smith, john p. greene, judge william richards, shadrach roundy, theodore turley, jedediah m. grant, john lytle, joseph b. noble, edward bonney, lucien woodworth, cornelius p. lott, johathan dunham, and other friends. {413} we arrived at hamilton's hotel about noon. charles a. foster overtook us three or four miles from the city, and accompanied us to carthage. i had considerable conversation with him, and he appeared to be more mild than previously, and as though he was almost persuaded that he had been influenced to some extent by false reports. joseph h. jackson, francis m. higbee, and chauncey l. higbee were in hamilton's hotel when we arrived. soon after our arrival there, charles a. foster took me into a private room and told me in a friendly manner that there was a conspiracy against my life. robert d. foster told some of the brethren (with tears in his eyes) that there was evil determined against me; and that there were some persons who were determined i should not go out of carthage alive. jackson was seen to reload his pistols, and was heard to swear he would have satisfaction of me and hyrum. i had a short interview with judge thomas, who treated me with the utmost courtesy. he is a great man and a gentleman. after dinner (at the second or third table) we retired to our room, when jackson, who had been to the court house, came towards the hotel. some person told him hyrum had arrived, when he immediately turned towards the court house again. my lawyers, messrs. richardson, babbitt, and skinner, used all reasonable exertions to bring forward my trial on the charge of perjury; but the prosecuting party were not ready,--one withers, a material witness (as they asserted in court), being absent. my attorneys frequently called on me to report the state of things in court, and i was ready to go in at a moment's warning, being anxious for my trial; but the case was deferred till next term. i was left to give bail to the sheriff at his option. he told me i might go home, where he would call and take bail at his own convenience. we immediately called for our horses; and while they {414} were being harnessed, chauncey l. higbee came to me and wanted me to stay as a witness in a certain case in which he was employed as attorney. he urged me considerably, but i told him i did not recollect the occurrence he referred to particularly enough to testify in the case, and got him to excuse me. [sidenote: the return to nauvoo.] at half-past four p.m., we started on our return; but when we had got as far as brother george d. grant's, a heavy shower of rain commenced, and i went into the house, while most of the brethren went into the barn until the shower abated. after the storm had subsided, we went forward, and i, hyrum, and some others arrived at home about 9 p.m., and found emma sick. my carriage, with joseph b. noble, arrived a little after. it was upset on the temple hill, but no one was hurt. i rode on horseback all the way on "joe duncan." as we left the tavern in carthage, and passed the court house, there were many people about in small groups. jackson stood on the green with one or two men some distance off. while at hamilton's, chauncey l. higbee offered some insulting language concerning me to orrin p. rockwell, who resented it nobly as a friend ought to do. hamilton, seeing it, turned rockwell out of doors. it was afterwards reported to me by james flack that robert d. foster, charles a. foster, wm. b. rollinson, and the higbees were on the hill when i passed in the morning. they immediately gathered their pistols, mounted their horses, and were in carthage before me, excepting charles a. foster. also mr. powers was talking with mr. davies, a tailor, about my going to carthage, and said they would attempt to kill joseph smith. mr. davies replied, "o no, i think not." mr. powers rejoined, "they will, by g--; and you know it, by g--." samuel smith, of montebello, heard at five this morning, {415} that i had been taken prisoner to carthage by a mob. he immediately gathered a company of twenty-five men for the purpose of assisting me, and arrived at carthage about the time i did. footnotes: 1. case of chauncey l. higbee vs. joseph smith, see ch. xvi. 2. referring to the motto that was displayed in the streets of preston, england, the arrival of elders kimball and hyde as missionaries to that city in 1837. see this history, vol. ii, pp. 498-9. {416} chapter xix. case of jeremiah smith before municipal court at nauvoo--affidavits of crimes of chauncey l. higbee--appearance of the "expositor." _tuesday, 28.--_at home all day. rain in the afternoon. the _maid of iowa_ started for the iowa river at 11 a.m. i received a letter from mr. j. bronder, dated philadelphia, may 20th, expressing his strong desires that i should allow my name to stand as candidate for the presidency of the united states, urging many reasons for his request. _wednesday, 29.--_at home. rain in the morning. [sidenote: arrest of jeremiah smith, by u.s. authority.] luther w. hicock, of burlington, iowa, came in and arrested jeremiah smith on a warrant issued by nathanial pope, judge of the u. s. circuit court. during our conversation in the afternoon we learned to our mutual joy that jeremiah smith and i were of one origin. received the following letter: _letter: d. s. hollister to joseph smith--presidential election matters_. baltimore, may 9th, 1844. dear brother joseph.--from the time of my departure to that of my arrival here on saturday last, i was blessed with prosperity. the feelings manifested by the passengers on the boat to st. louis were quite favorable. at st. louis i embarked on board the steamer _valley forge_, with about 125 cabin passengers. i gradually introduced myself to those whose faces gave indications of honest hearts and intelligent minds. on sunday i was invited to give, in a public discourse, the points of difference between faith of the latter-day saints and other professors of {417} the christian religion. there was a methodist preacher on board, with whom arrangements were made, to follow me and blow mormonism to the four winds. well, i led off in a discourse of an hour and a half. after dinner the methodists tried to rally their preacher; but he could not be induced to undertake the fulfillment of his engagements. i spent the time in conversing with groups of inquirers, and giving further information to those who sought it. after tea, the methodist priest was, by much persuasion, induced to preach; but, to the astonishment of all, never once mentioned "mormonism." by-the-by, we had a beautiful specimen of missouri treatment of the saints on board. while i was speaking, i referred to the many false statements which found their way to the public through the papers. a case in point was that of joseph smith having just discarded his wife. after i had finished speaking, and was standing on the guard of the boat, a missourian stepped up to me, asking me if i wished to be understood that all who said jo smith had discarded his wife were liars. on my answering him in the affirmative, he drew his bowie knife on me; but some passengers, who had heard him threaten my life, were watching, and caught him as he was in the act of striking and i in the act of pitching him overboard; but they saved him, and i am glad of it. the whole affair turned much to my advantage. it was an ocular demonstration to the crowd of missourians' feeling toward the church of christ. by this time the way was pretty well paved for introducing national matters; and from this on to our arrival at wheeling, the time was principally occupied on that subject--reading your views on political economy, &c. on arriving at wheeling, a stranger might have imagined me to be a man of some consequence, for it was, "will you take a seat in our coach?" "go with us in this stage." "hold on, and take a seat with us," says the third. in fact, the mormon was quite a lion among the passengers. but passing the minutiae, i arrived in the city two days after the great whig convention. all is joy and enthusiasm among the whigs, while doubt and consternation are manifested among the democrats. the convention has been got up at an immense expense; hundreds of thousands of dollars have been expended. the democratic convention comes off on the 27th inst. in the meantime i shall do what is in my power for the promotion of the good cause, and endeavor to be well accoutered for that occasion. i expect to co-operate with hyde, pratt and page, though as yet i have not heard from them. {418} i shall expect to receive from you the proceedings of the convention held at nauvoo on monday last, together with such instructions as you deem proper to give. d. s. hollister. [sidenote: municipal court--case of jeremiah smith.] _thursday, 30.--_municipal court met at 10 a.m., over which i presided as mayor and chief justice. present, william marks, orson spencer, george w. harris, gustavus hills and samuel bennett, alderman, associate justices jeremiah smith, sen., was brought up on _habeas corpus_ from the custody of t. b. johnson, the complainant. t. b. johnson being called by the court answered that he did not acknowledge the jurisdiction of this court; that his writ was only to keep smith until he could get another writ for him; that mr. hickock had a writ from judge pope, and he considered mr. smith his prisoner, and he attended this court as a matter of courtesy; and if any one offered resistance, he was instructed by government to give their names, &c., and wrote the names of the court, &c. smith's counsel replied to such a subterfuge writ. the court thought it due the court to hear the reasons why the jurisdiction of the court was not regarded. t. b. johnson said he did not come to make a speech; but was instructed to arrest the man. he intended to make no defense. he was an agent of the united states. "your writ of _habeas corpus_ had nothing more to do with this case than with a man in the moon. i have not been able to get authority, and did not come to make defense." read from charles b. penrose's handwriting (so purporting) 33 sec. of act sept. 24th, 1789, act of congress. had agreed to wait the decision of this court, but had not agreed to abide the decision. james a. mccanse was called by the court and asked, "do you subscribe to the decision of mr. johnson in the matter?" mccanse would not decide. would like counsel. {419} t. b. johnson said he did not ask any favors of the court. he was a united states agent. councilor hugins said--"if mccanse surrenders his claim we will not go into the merits of the case; but if mccanse claims the prisoner, we will go into the merits." councilor hugins read a petition of jeremiah smith for another writ of _habeas corpus._ g. p. stiles, counsel for prisoner, said that johnson had given up the prisoner on the first claim. t. b. johnson said he did not surrender his claim; had nothing to say about it. "take your own course, gentlemen." stiles said he has given him up on the first writ, and now says he says nothing about it; and upon this ground we claim a discharge. t. b. johnson said--"we would be defending the writ before judge pope. i come here as an agent of the united states. the prisoner has been taken out of my hand, i consider illegally. i do not come here to prosecute or to defend a writ of _habeas corpus._ there is no law for these proceedings. i know my rights. if this court thinks it right to discharge the prisoner, let them do it--let them do it. i do not ask any favors of the court--i ask justice. the laws of illinois have no power over the united states laws. let this court discharge him, and i shall take another course--i do not say against you as a court. i came here to arrest jeremiah smith." justice harris asked if he meant to intimidate the court by threats. the chief justice remarked that it was the duty of the united states and federal government to treat their subjects and constituents with all that complacency and good feeling which they wished in return, and to avoid every threatening aspect, every intimidating and harsh treatment. he respected the united states laws, but would not yield up any right ceded to the court. the united states have no right to trample our laws under their feet. {420} the court is bound by oath to support the constitution of the united states, and state of illinois and writ of_ habeas corpus._ the constitution of the united states and _habeas corpus_ shall not be denied. if the court deny the writ of _habeas corpus,_ they perjure themselves. the united states have no right to usurp power to intimidate, and the court would see them all destroyed before he would perjure himself. we have asked no power. mr. smith asked us to investigate. we were bound to do so. let the federal government hurl on us their forces, dragoons, &c.; we are not to be intimidated. the court is clothed with _habeas corpus,_ [power] and will execute it according to the law. "i understand some law and more justice, and know as much about the rights of american citizens as any man." t. b. johnson said--"if i did say anything indecorous to the court, i take it back." court responded--"all is right." court ordered that the prisoner be discharged, the complainant having refused to prosecute his claim; and that judgment be entered up _v._ t. b. johnson, as agent, for costs of suit. afterwards another petition for another writ of _habeas corpus_ was presented and the writ issued and tried. i copy the minutes from the municipal docket: _municipal court minutes in the case of jeremiah smith_. state of illinois, city of nauvoo, municipal court. _united states, vs. jeremiah smith, on habeas corpus_. may 30th, 1844, came jeremiah smith, and upon the reading and filing the petition for a writ of _habeas corpus_ to be directed to one luther w. hickock to have forthwith before the municipal court the body of the said jeremiah smith upon said writ. said writ was granted by the court in accordance with the prayer of the petitioner. the writ of _habeas corpus_ was served instanter by the marshal in court and petitioner present; which writ with marshal's return thereon, is on file in the clerk's office. {421} the foregoing petition of said jeremiah smith, together with a certified copy of the warrant, by virtue of which the said hickock held the said jeremiah smith in custody, are on file in the clerk's office. present, joseph smith, mayor and chief justice; and william marks, orson spencer, george w. harris, gustavus hills, and samuel bennett, aldermen, associate justices. luther w. hickock was called by the court to answer in the case, who said he had a writ from judge pope, and should consider smith his prisoner until he was compelled to give him up. wanted an adjournment. the court informed hickock that smith was their prisoner. h. t. hugins and george p. stiles, counsel for smith, objected to an adjournment, as there had been two weeks adjournment for the government to procure witnesses in another suit which had closed, arising out of the same case, and which had been abandoned by the prosecuting party. t. b. johnson appeared before the court and said--"i stand here as an agent for the government to act in the case of smith in any state where he may be found; and if we are to go into an investigation on the merits of the case, and go behind the writ, i must have time to send to washington for witnesses; and i am instructed to consult with justin butterfield, esq., governor chambers of iowa, and mr. mcpherson of st. louis." the marshal, j. p. greene, presented the prisoner for trial. the court ordered the marshal to take charge of the prisoner, and have him forthcoming from time to time for trial. hickock asked for an adjournment until afternoon. hugins said--"if they want to go into the merits of the case, we will give them any time; but we propose to dispense with the merits, and move a discharge on the insufficiency of the papers. dr. hickock has no legal authority to arrest the prisoner," and read from page 51, revised statutes of illinois, sec. 399. t. b. johnson said he could show the law different, and asked for one week's adjournment. one o'clock p.m., court adjourned until after dinner to hear the pleas. three o'clock, p.m., court sat, the same as in the morning. h. t. hugins and george p. stiles, counsel for smith, read and filed their plea, moving the court that said smith be discharged, and suffered to go at large. 1st. because the person issuing the warrant on which he has been arrested is unauthorized to issue the same. 2nd. because the process has been issued in a case and under circumstances where the law does not allow process. {422} 3rd. because the person having custody of said smith is unauthorized to execute the warrant under which he is acting, and is not the person empowered by law to detain him. 4th. because said smith has been, by and before a competent court, legally examined and discharged in relation to the subject matter set forth in said warrant. 5th. because said writ is defective in a substantial form required by law. l. w. hickock was called, and persisted in considering the authority under which he acted good and sufficient. counselor hugins urged the first and second count in his plea, and read from the constitution of the united states, art. 4, 2nd sec, 2nd part, 3rd count, read revised statutes of illinois, page 51, sec. 399, and page 324; 4th count, read the certificate of john s. dunlap, clerk of the district court for the county of des moines, iowa territory, dated may 21st, 1844, a copy of which is on file in the clerk's office. l. w. hickock said he had nothing to say; and the case was submitted. decision--the court are of opinion, when they take into consideration their oath to support the constitution of the united states, that the certificate of john s. dunlap, clerk of the district court for the county of des moines, territory of iowa, is sufficient to authorize the discharge or the prisoner, because the constitution says no person shall twice be put in jeopardy of life for the same offense. the decision of the court is that the prisoner be discharged on all the points for which plea has been made in his behalf, and that judgment be entered against the prosecutor for cost. evening, t. b. johnson was going to burlington. jeremiah smith swore out an execution for $77.75. mr. johnson acknowledged the fee bill, and afterwards threatened to bring the dragoons in order to get jeremiah smith. mr. hickock called for a copy of the proceedings of the municipal court. i wrote the following letter to judge pope:- _letter: joseph smith to judge pope introducing jeremiah smith_. nauvoo, may 30, 1844. sir,--permit me to introduce to your particular notice and confidence as "brethren of the mystic tie," mr. jeremiah smith of iowa territory, and mr. h. t. hugins of burlington, in said territory mr. smith is a gentleman whose statements can be relied on, and mr. hugins a lawyer, {423} of sound principles, as well as promising talents; and i always take pleasure in extending the reputations of honorable men among honorable men, especially when it appears to me that the benevolence and clemency extended by me is needed and merited by worthy men. conscious, too, that your honor is liberal and just in your sphere, and will appreciate "the golden rule," i have only to greet you with my best wishes for your welfare and happiness. respectfully, i have the honor to be, your humble servant, joseph smith. judge pope. a presidential election was recently held on board the _osprey_ and the result was as follows:- joseph smith, 65 gentlemen and 6 ladies. henry clay, 27 " " 3 " van buren, 12 " " 0 " _friday, 31st_.- _affidavit h. t. hugins, anent threat to bring dragoons against nauvoo_. state of illinois, city of nauvoo, ss. may 31, 1844. then and there personally appeared before me, joseph smith, mayor of the city of nauvoo, the undersigned h. t. hugins, of burlington, iowa territory, and made solemn oath that thomas b. johnson did, on the 30th day of may, 1844, declare in his presence that he intended to bring dragoons and troops of the united states from iowa territory into this city, for the purpose of resisting the authority and power of the municipal court of said city, and that he should disregard entirely the authority of said court, and that he deemed the authority of said court of no effect. deponent further states that said johnson, in his said conversation, had reference to the case of jeremiah smith, which had been decided by said court. h. t. hugins. subscribed and sworn to before me, this 31st day of may, 1844. wm. w. phelps, clerk m. c. upon the foregoing affidavit, i issued a _capias_ to arrest thomas b. johnson for threatening the peace of the city with united states dragoons. at 10 a.m., called at my {424} office. at 1 p.m., called to see sister richards, who was sick. i administered to her the laying on of hands, when she felt better. afternoon i attended general council, when brother emmett made his report. rode out in the evening to van orden's, and paid him $100. two or three indians staid in the hall at night. _saturday, june 1.--_at home. some gentle showers. at one, p.m., i rode out with dr. richards and orrin p. rockwell. called on davis at the boat. paid manhard $90. met george j. adams, and paid him $50. then went to john p. greene's, and paid him and another brother $200. called at william clayton's, while dr. richards and orrin p. rockwell called at the doctor's new house. returned home at 4:30 p.m. at 8 p.m., peter maughan, john saunders, and jacob peart called at dr. richards' to consult about a coal-bed on rock river. i suggested it would be profitable to employ the _maid of iowa_ in the business of carrying the coal, &c; and all approved of this plan. president brigham young and elder john e. page held a conference in pittsburg. i received the following letter:- _joel h. walker to joseph smith--proposes to join prophet in western volunteer movement_. boston, may 9th, 1844. my dear sir.--being so closely confined in the postoffice in this city, where i have been but a short time, i have not, before this morning been aware that you had petitioned congress in relation to raising a military force to protect our southern frontier. my purpose in addressing you is to offer my services, either in military or civil duty, as i am so much confined that my health must suffer if i remain a great length of time. if i can make myself known to you by reputation which i think possible, i have every confidence, if in your power, you will favor my wishes. at any rate, i hope you will write me at your earliest convenience upon receipt of this. {425} i was born in peacham, vermont, october 14th, 1813. my father is col. joel walker, now of belvidere, illinois. hon. e. peck, of springfield, illinois, is my brother-in-law. i was in the mercantile business in chicago from 1836 to '39, (one of the firm of king, walker & co.,) since which time i have been here, with the exception of a year; have been in the military since the age of sixteen, and am considered somewhat proficient, having devoted much attention to the study of its principles, and an ardent love for the art. i have received a good academical and mercantile education; and if there is in your place anything which would be for our mutual advantage, i am yours respectfully, joel hamilton walker. general joseph smith, nauvoo. i replied as follows: _letter: joseph smith to joel h. walker_. nauvoo, illinois, june 1st 1844. sir.--yours of may 9th is before me, and according to my custom i answer off hand. i have not yet ascertained whether congress will, by special act, authorize me to protect our beloved country. if it should, i have not a doubt but your services could be agreeably used. as to what you could do in nauvoo, i am unable to say. gentlemen with a small capital, or a large one, can easily employ it to good advantage, our city is so rapidly improving. truth, virtue, and honor, combined with energy and industry, pave the way to exaltation, glory and bliss. respectfully, i have the honor to be your obedient servant, joseph smith. joel hamilton walker, boston, mass. [sidenote: conference at kalamazoo, michigan.] a conference was held at kalamazoo, michigan. present, wilford woodruff, george a. smith, of the twelve, s. bent, c. c. rich and b. fullmer, of the high council; also 5 high priests, 8 seventies, 14 elders, 2 priests, and 1 deacon. elder wilford woodruff presided. seven branches were represented, containing 126 members, 15 elders, 4 priests, 1 teacher and 2 deacons. two elders were ordained; also 1 priest and 1 teacher. a conference was held at alquina, fayette co., {426} indiana. elder amasa lyman presided. 5 high priests, 2 seventies and 4 elders present. _sunday, 2.--_at home. pleasant day. [sidenote: conference at glasgow, scotland.] a conference was held in glasgow, scotland, representing 1,018 members, including 1 high priest, 30 elders, 46 priests, 36 teachers and 20 deacons. _monday, 3.--_at home. received the following letter: _letter: "horace" to president joseph smith--threatened invasion of nauvoo_. burlington, iowa, june 2nd, 1844. friend smith.--i have just received intimation that there is a project on foot here to visit nauvoo with a body of from five to six hundred armed men, for the purpose of liberating dr. hickock, who, it is stated, is confined in your prison. i, as a friend to your society, consider it my duty to make you aware of the danger you may be in, that you may be prepared to meet them. i think it best to keep my name from you, for were it known here that i had given notice of their proceedings, it would not be safe for me to remain. do not think it a humbug, and treat it lightly; but prepare yourselves for the coming storm. from what i can learn, they intend going on the next boat. i hope this may reach you in time. i am, with respect, your friend, horace. rode out on the hill about 9 a.m. municipal court sat. i was not present. the appealed cases of augustine spencer, chauncey l. higbee, charles a. foster, and robert d. foster, came up; but as they failed to appear, the cases were referred back to the court below. at 5 p.m. i read german with alexander neibaur. president brigham young left pittsburg, and preached in the evening to an attentive congregation in old britain. _tuesday, 4.--_at home. arthur morrison and pulaski cahoon proposed to give $100 per month for the use of the _maid of iowa._ made out their own bonds with their own security; but i would not receive them. {427} in the afternoon i went out to my farm, and accidentally broke the whippletree of my buggy. wrote the following letter to mr. tewkesbury, boston. _letter: joseph and hyrum smith to mr. tewkesbury--seeking to restore latter to fellowship_. nauvoo, illinois, june 4th, 1844. sir.--we understand that you have been cut off from the church of jesus christ of latter-day saints; and feeling an ardent desire for the salvation of the souls of men, we take pleasure in feeling after you; and therefore would, in the sincerity of men of god, advise you to be rebaptized by elder nickerson, one of the servants of god, that you may again receive the sweet influences of the holy ghost, and enjoy the fellowship of the saints. the law of god requires it, and you cannot be too good. patience is heavenly, obedience is noble, forgiveness is merciful, and exaltation is godly; and he that holds out faithful to the end shall in no wise lose his reward. a good man will endure all things to honor christ, and even dispose of the whole world, and all in it, to save his soul. grace for grace is a heavenly decree, and union is power where wisdom guides. respectfully, joseph smith, hyrum smith. the municipal court issued an execution against francis m. higbee for $36.26 1/2 for costs incurred on 8th may last. [sidenote: prosecution of the laws and fosters discussed.] at 6 p.m. i was in council with elders john taylor, hyrum smith, willard richards, almon w. babbitt, lucien woodworth, and william w. phelps on the propriety of prosecuting the laws and fosters for perjury, slander, &c. counseled taylor to go on with the prosecution in behalf of maria lawrence. i concluded to go to quincy with taylor, and give up my bonds of guardianship as administrator of the lawrence estate. alpheus cutler and reynolds cahoon are so anxious to get property, they will all flat out as soon as the temple is completed and the faith of the saints ceases from them, &c. {428} at 7 p.m. i walked out with lucien woodworth. _wednesday, 5.--_i went to the prairie to show some land, and returned home towards night. at 8 p.m. i walked out with dr. richards. the lightning in the north was most beautiful. about 10 a shower of rain passed over, with continued distant thunder. there has not been any rain for some days back. thermometer stood at 94 1/2 degrees in the shade. very warm. i received a book entitled _"an original history of the religious denominations at present existing in the united states_," [1] and wrote the following acknowledgment: _letter: joseph smith to l. daniel rupp--book on religious sects_. nauvoo, illinois, june 5th, 1844. dear sir.--he pasa ek-klesia, &c., together with your note, has safely reached me, and i feel very thankful for so valuable a treasure. the design, the propriety, the wisdom of letting every sect tell its own story, and the elegant manner in which the work appears, have filled my breast with encomiums upon it, wishing you god speed. although all is not gold that shines, any more than every religious creed is sanctioned with the so eternally sure word of prophecy, satisfying all doubt with "thus saith the lord;" yet, "by proving contraries," truth is made manifest," and a wise man can search out "old paths, wherein righteous men held communion with jehovah, and were exalted through obedience. i shall be pleased to furnish further information at a proper time, and render you such further service as the work and vast extension of our church may demand for the benefit of truth, virtue and holiness. your work will be suitably noticed in our papers for your benefit. with great respect, i have the honor to be, your obedient servant, joseph smith. l. d. rupp, esq., lancaster city, pa. _thursday, 6.--_about 9 a.m. i ordered my carriage for a ride; but it stood at the door till nearly noon, while i read my letter to henry clay to many strangers, in the {429} bar-room, [2] among whom was one who advocated the claims of henry clay for the presidency. i argued with him for a long time to show the subject in its true light, and that no man could honestly vote for a man like clay, who had violated his oath, and not acted on constitutional principles. about half-past twelve dimick b. huntington came and said that robert d. foster felt very bad, and he thought there was a chance for his return, if he could be reinstated in his office in the legion, &c., &c.; and that foster had all the affidavits of the anti-mormons under his control. i told huntington that if foster would return, withdraw all the suits he had commenced, and do right, he should be restored. i rode out in the carriage with several persons for an hour or two. at 7 p.m. a heavy shower of rain, accompanied by thunder and lightning, and another shower at 9. p.m. i issued the following caution to the public: having once notified the public against receiving a certain currency called "kirtland safety society;" i again caution all persons against receiving or trading in said paper money, as all that was issued as genuine was redeemed. after the first officers who signed said bills retired, a new set of officers were appointed, and the vault of the institution was broken open and robbed of several hundred thousand dollars, the signatures forged upon the said stolen bills, and those bills are being slyly bartered or had in trade, for the purpose of wilful and malicious prosecution and collection. in the first place the bills are not collectable by law in an unchartered institution. in the second place, they are spurious, the signature being a forgery, and every person passing or trading a bill is guilty of passing counterfeit money, besides the bare-faced act of swindling. and lastly, he that uses said bills in any way, as a medium of trade is guilty of fraud, and shows a wicked and corrupt determination to willfully, maliciously and feloniously rob the latter-day saints; and if the executors of the laws are as ready to mete out even handed justice to such {430} men as the mormons, more indictments will indicate more honesty. time will show. joseph smith. nauvoo, june 6, 1844. [sidenote: prophet's conversation with dr. foster.] _friday, 7.--_robert d. foster called professedly to make some concessions in order to return to the church. he wanted a private interview, which i declined. i had some conversation with him in the hall, in the presence of several gentlemen. i told him i would meet with him in the presence of friends. i would choose three or four, and he might choose an equal number, and that i was willing to settle everything on righteous principles. in the evening a report was circulated that foster had said that i would receive him back on any terms, and give him a hat full of dollars into the bargain. i went to the printing office about 2 p.m., and instructed elder john taylor to answer a certain bill or receipt of george w. harris. [sidenote: first number of the_ expositor_.] the first and only number of the _nauvoo expositor_ was published, edited by sylvester emmons. in the evening i received an extremely saucy and insulting letter from robert d. foster. pleasant evening. _saturday, 8.--_from 10 a.m. to 1 p.m. in city council; also from 3 to 6:30 p.m. the subject the _nauvoo expositor_ was taken under consideration. an ordinance was passed concerning the city attorney and his duties. elder jedediah m. grant preached in the mansion this evening. thunder and rain this evening and during the night. a ferry-boat came down from burlington with a pleasure party, and landed at the nauvoo house at 2 p.m. i sent william clayton to carthage to give in some lots for assessments; and while there backenstos told him that walter bagby had been gone eight days to missouri to try to get another writ for me. brother clayton also got {431} news that the democrats had dropped van buren, and substituted james k. polk, of tennessee for president, and silas wright of new york, for vice-president. i walked out in the evening with brother clayton. [sidenote: conference at pleasant valley, michigan.] a conference was held at pleasant valley, michigan. present of the twelve, wilford woodruff, and george a. smith. elder wilford woodruff presided. six branches were represented, comprising 89 members, 5 elders, 2 priests, 4 teachers, and 3 deacons. five elders were ordained. _sunday, 9.--_at home. my health not very good, in consequence of my lungs being impaired by so much public speaking. my brother hyrum preached at the stand. at 2 p.m. several passengers of the steamer _osprey_ from st. louis and quincy arrived, and put up at the mansion. i helped to carry in their trunks, and chatted with them in the bar-room. there was a meeting at the mansion at 6 p.m. footnotes: 1. an article prepared by president smith, under the title "the latter-day saints," is published in this work. 2. this was the public sitting room of the mansion, which, it will be remembered was used at this time as a hotel. {432} chapter xx. the destruction of the "nauvoo expositor"--proceedings of the nauvoo city council and mayor. [sidenote: _nauvoo expositor_ before nauvoo city council.] _monday, june 10, 1844.--_i was in the city council from 10 a.m., to 1:20 p.m., and from 2:20 p.m. to 6:30 p.m. investigating the merits of the _nauvoo expositor,_ and also the conduct of the laws, higbees, fosters, and others, who have formed a conspiracy for the purpose of destroying my life, and scattering the saints or driving them from the state. [sidenote: ordinance on libels.] an ordinance was passed concerning libels. the council passed an ordinance declaring the_ nauvoo expositor_ a nuisance, and also issued an order to me to abate the said nuisance. i immediately ordered the marshal to destroy it without delay, and at the same time issued an order to jonathan dunham, acting major-general of the nauvoo legion, to assist the marshal with the legion, if called upon so to do. about 8 p.m., the marshal returned and reported that he had removed the press, type, printed paper, and fixtures into the street, and destroyed them. this was done because of the libelous and slanderous character of the paper, its avowed intention being to destroy the municipality and drive the saints from the city. the _posse_ accompanied by some hundreds of the citizens, returned with the marshal to the front of the mansion, when i gave them a short address, and told them they had done right and that not a hair of their heads should be hurt for it; that they had executed the orders which were given me by {433} the city council; that i would never submit to have another libelous publication established in the city; that i did not care how many papers were printed in the city, if they would print the truth: but would submit to no libels or slanders from them. i then blessed them in the name of the lord. this speech was loudly greeted by the assembly with three-times-three cheers. the _posse_ and assembly then dispersed all in good order. francis m. higbee and others made some threats. east wind. very cold and cloudy. i here insert the _ordinance concerning libels and for other purposes_. whereas the saints in all ages of the world have suffered persecution and death by wicked and corrupt men under the garb of a mere holy appearance of religion; and whereas the church of jesus christ of latter day saints, from the moment that its first truth sprang out of the earth till now, has been persecuted with death, destruction, and extermination; and, whereas men to fulfill the scriptures that a man's enemies are they of his own household, have turned traitors in the church, and combined and leagued with the most corrupt scoundrels and villains that disgrace the earth unhung, for the heaven-daring and damnable purpose of revenge on account of disappointed lust, disappointed projects of speculation, fraud, and unlawful designs to rob and plunder mankind with impunity; and, whereas such wicked and corrupt men have greatly facilitated their unlawful designs, horrid intentions, and murderous plans by polluting, degrading and converting the blessings and utility of the press to the sin-smoking and blood-stained ruin of innocent communities--by publishing lies, false statements, coloring the truth, slandering men, women, children, societies, and countries--by polishing the characters of blacklegs, highwaymen, and murderers as virtuous; and whereas a horrid, bloody, secret plan, upheld, sanctioned and largely patronized by men in nauvoo and out of it, who boast that all they want for the word _go_, to exterminate or ruin the latter day saints, is for them to do one unlawful act, and the work shall be done, is now fostered, cherished, and maturing in nauvoo,--by men, too, who helped to obtain the very charter they would break, and some of them drew up and voted for the very ordinances they are striving to use as a scarecrow to frighten the surrounding country in rebellion, mobbing, and war; and whereas, while the blood of {434} our brethren from wells, holes and naked prairies, and the ravishment of female virtue from missouri, and the smoke from the altars of infamy, prostituted by john c. bennett, and continued in the full tide of experiment and disgraceful damnation by the very self-called fragments of a body of degraded men that have got up a press in nauvoo to destroy the charter of the city--to destroy mormonism, men, women, and children as missouri did; by force of arms--by fostering laws that emanate from corruption and betray with a kiss; wherefore to honor the state of illinois, and those patriots who gave the charter, and for the benefit, convenience, health, and happiness of said city:- sec. 1. be it ordained by the city council of nauvoo that if any person or persons shall write or publish in said city any false statement or libel any of the citizens, for the purpose of exciting the public mind against the chartered privileges, peace, and good order of said city, or shall slander (according to the definition of slander or libel by blackstone or kent, or the act in the statute of illinois,) any portion of the inhabitants of said city, or bribe any portion of the citizens of said city for malicious purposes, or in any manner or form excite the prejudice of the community against any portion of the citizens of said city, for evil purposes, he, she, or they shall be deemed disturbers of the peace; and, upon conviction before the mayor or municipal court, shall be fined in any sum not exceeding five hundred dollars, or imprisoned six months, or both, at the discretion of said mayor or court. sec. 2. be it further ordained that nothing in the foregoing section shall be so construed as to interfere with the right of any person to be tried by a jury of his vicinage, with the freedom of speech or the liberty of the press, according to the most liberal meaning of the constitution, the dignity of freemen, the voice of truth, and the rules of virtue. sec. 3. and be it further ordained that this ordinance shall be in force from and after its passage. passed june 10th, 1844. geo. w. harris, president, pro tem. w. richards, recorder. i also insert a brief synopsis of the proceedings of the city council of the city of nauvoo, relative to the destruction of the press and fixtures of the _nauvoo expositor_. _synopsis of proceedings in the city council against the nauvoo expositor_. city council, regular session, june 8th, 1844. in connection with other business as stated in last week's paper, the {435} mayor remarked that he believed it generally the case, that when a man goes to law, he has an unjust cause, and wants to go before some one who wants business, and that he had very few cases on his docket; and referring to councilor emmons, editor of the _nauvoo expositor,_ suggested the propriety of first purging the city council; and, referring to the character of the paper and proprietors, called up theodore turley, a mechanic, who being sworn, said that the laws (william and wilson,) had brought bogus dies to him to fix. councilor hyrum smith inquired what good foster and his brother and the higbees and laws had ever done. while his brother joseph was under arrest from the missouri persecution, the laws and robert d. foster would have been ridden on a rail, if he had not stepped forward to prevent it, on account of their oppressing the poor. mayor said, while he was under arrest by writ from governor carlin william law sued him for $40 he was owing law, and it took the last expense money he had to pay it. councilor hyrum smith referred to j. h. jackson's coming to this city, &c. mayor said that william law had offered jackson $500 to kill him. councilor hyrum smith continued--jackson told him he (jackson) meant to have his daughter, and threatened him if he made any resistance. jackson related to him a dream, that joseph and hyrum were opposed to him, but that he would execute his purposes; that jackson had laid a plan with four or five persons to kidnap his daughter, and threatened to shoot any one that should come near after he had got her in the skiff; that jackson was engaged in trying to make bogus, which was his principal business. referred to the revelation read to the high council of the church, which has caused so much talk, about multiplicity of wives; that said revelation was in answer to a question concerning things which transpired in former days. that when sick, william law confessed to him that he had been guilty of adultery, and was not fit to live, and had sinned against his own soul, &c., and inquired who was judge emmons? when he came here he had scarce two shirts to his back; but he had been dandled by the authorities of the city, &c., and was now editor of the _nauvoo expositor,_ and his right hand man, was francis m. higbee, who had confessed to him that he had had the--! washington peck sworn, said--"soon after joseph h. jackson came here, he came to witness to borrow money, which witness loaned him and cook some jewelry as security." soon after a man from across the river came after the jewelry. jackson had stolen the jewelry from him. {436} at another time wanted to get money of witness. asked witness if he would do anything dishonorable to get a living. witness said he would not. jackson said witness was a damn fool, for he could get a living, a deal easier than he was then doing, by making bogus; and some men high in the church, are engaged in the business. witness asked if it was joseph. "no," said jackson; "i dare not tell it to joseph." witness understood him the laws are engaged in it. jackson said he would be the death of witness, if he ever went to joseph, or anyone else, to tell what he had said. afternoon.--ordered by the council that sylvester emmons be suspended until his case could be investigated, for slandering the city council. that the recorder notify him of his suspension, and that his case would come up for investigation at the next regular session of the council. (the order is in the hands of the marshal). councilor john taylor said that council or emmons helped to make the ordinances of the city, and had never lifted his voice against them in the council, and was now trying to destroy the ordinances and the charter. lorenzo wasson sworn, said joseph h. jackson had told witness that bogus-making was going on in the city; but it was too damned small business. wanted witness to help him to procure money, for the general (smith) was afraid to go into it; and with $500 he could get an engraving for bills on the bank of missouri, and one on the state of new york, and could make money. said many times witness did not know him. believed the general had been telling witness something. "g--d d--n him; if he has, i will kill him; swore he would kill any man that should prove a traitor to him," jackson said, if he could get a company of men to suit him, he would go into the frontiers and live by highway robbery; had got sick of the world. mayor suggested that the council pass an ordinance to prevent misrepresentations and libelous publications and conspiracies against the peace of the city; and, referring to the reports that dr. foster has set afloat, said he had never made any proposals to foster to come back to the church. foster proposed to come back; came to mayor's house, and wanted a private interview. had some conversation with foster in the hall, in presence of several gentlemen, on the 7th inst. offered to meet him and have an interview in presence of friends, three or four, to be selected by each party; which foster agreed to, and went to bring his friends for the interview; and the next notice he had of him was the following letter:- {437} to general joseph smith: june 7th, 1844. sir,--i have consulted my friends in relation to your proposals of settlement, and they as well as myself, are of opinion that your conduct, and that of your unworthy, unprincipled clan, is so base, that it would be morally wrong, and detract from the dignity of gentlemen, to hold any conference with you. the repeated insults and abuses i, as well as my friends, have suffered from your unlawful course towards us, demands honorable resentment. we are resolved to make this our motto. nothing on our part has been done to provoke your anger, but have done all things as become men. you have trampled upon everything we hold dear and sacred. you have set all law at defiance, and profaned the name of the most high to carry out your damnable purposes; and i have nothing more to fear from you than you have already threatened; and i, as well as my friends, will stay here and maintain and magnify the law as long as we stay; and we are resolved never to leave until we sell or exchange our property that we have here. the proposals made by your agent, dimick huntington, as well as the threats you sent to intimidate me, i disdain and despise as i do their unhallowed author. the right of my family and my friends demands at my hand a refusal of all your offers. we are united in virtue and truth, and we set hell at defiance, and all her agents. adieu. r. d. foster. mayor continued--and when foster left his house, he went to a shoe shop on the hill, and reported that joseph said to him, if he would come back he would give him law's place in the church, and a hat-full of specie. lucien woodworth sworn. said that the conversation as stated by the mayor was correct. was at the mansion june 7th, when dr. foster rode up and inquired if general smith was at home. dr. foster went into the house; witness followed. dr. foster was there, the general, and others, looking at some specimens of penmanship. something was said respecting a conversation at that time between the general and the doctor, gen. smith observed to foster, if he had a conversation, he would want others present. the doctor said he would have a word with him by himself, and went into the hall. witness went to the door that he might see and hear what was passing. they still continued to talk on the subject of a conversation that they might have afterwards with others present, whom mr. smith and foster might choose. foster left, and went for those that he said he wanted present, {438} and would return soon with them. he heard all the conversation. heard nothing about gen. smith's making any offers to foster to settle. mayor said he wished it distinctly understood that he knew nothing about dimick huntington going to see foster. woodworth said he sent dimick huntington to foster, and joseph knew nothing about it. councilor hyrum smith said dimick huntington came to him on the 7th inst. and said he had had an interview with dr. foster, and thought he was about ready to come back, and a word from him or joseph would bring it about. mayor said--"the conduct of such men and such papers are calculated to destroy the peace of the city, and it is not safe that such thing should exist, on account of the mob spirit which they tend to produce." he had made the statements he had, and called the witnesses to prepare the council to act in the case. emmons was blackguarded out of philadelphia, and dubbed with the title of judge (as he had understood from citizens of philadelphia); was poor, and mayor helped him to cloth for a coat before he went away last fall, and he (emmons) labored all winter to get the postoffice from mr. rigdon (as informed). mayor referred to a writing from dr. goforth, showing that the laws presented the communication from the female relief society in the_ nauvoo neighbor_ to dr. goforth, as the bone of contention, and said if god ever spake by any man, it will not be five years before this city is in ashes and we in our graves, unless we go to oregon, california or some other place, if the city does not put down everything which tends to mobocracy, and put down murderers, bogus-makers, and scoundrels. all the sorrow he ever had in his family in this city has arisen through the influence of william law. councilor h. smith spoke in relation to the laws, fosters, higbees, editor of the _signal,_ &c., and of the importance of suppressing that spirit which has driven us from missouri, &c.; that he would go in for an effective ordinance. mayor said, at the time governor carlin was pursuing him with his writs, william law came to his house with a band of missourians for the purpose of betraying him. came to his gate, and was prevented by daniel carn, who was set to watch. law came within his gate and called, "mayor," and the mayor reproved law for coming at that time of night with a company of strangers. daniel carn sworn. said that about ten o'clock at night a boat came up the river with about a dozen men. william law came to the gate with them. witness on guard, stopped them. law called joseph to {439} the door, and wanted an interview. joseph said--"brother law, you know better than to come here at this hour of the night," and law retired. next morning law wrote a letter to apologize, which witness heard read, which was written apparently to screen himself from the censure of a conspiracy; and the letter betrayed a conspiracy on the face of it. adjourned at half-past 6 p.m. till monday, 10th, 10 o'clock a.m. adjourned session, june 10th, 10 o'clock a.m. alderman harris presiding. mayor referred to dr. foster, and again read his letter of the 7th instant (as before quoted). cyrus hills (a stranger) sworn. said one day last week, believed it wednesday, a gentleman whom witness did not know, came into the sitting room of the nauvoo mansion, and requested the hon. mayor to step aside; he wanted to speak with him. mayor stepped through the door into the entry by the foot of the stairs, and the general (mayor) asked him what he wished? foster (as witness learned since was his name) said he wanted some conversation on some business witness did not understand at the time. the general refused to go any farther, and said he would have no conversation in private, and what should be said should be in public, and told foster, if he would choose three or four men, he would meet him with the same number of men (among whom was his brother hyrum), and they would have a cool and calm investigation of the subject; and by his making a proper satisfaction, things should be honorably adjusted. witness judged, from the manner in which foster expressed himself, that he agreed to the mayor's proposals, and would meet him the same day in the presence of friends. heard no proposals made by major to foster for settlement. heard nothing about any offers of dollars, or money, or any other offer except those mentioned before. nothing said about william law. was within hearing of the parties at the time conversation was going on. orrin p. rockwell sworn. some day last week saw dr. foster ride up to the nauvoo mansion and go in. witness went in and found the mayor and dr. foster in conversation. general smith was naming the men he would have present, among whom were hyrum smith, william marks, lucien woodworth, and peter haws; and dr. foster had leave to call an equal number of his friends, as witness understood, for the purpose of having an interview on some matters in contention. the doctor's brother was proposed. general said he had no objection; wanted him present. dr. foster started, saying he would be back shortly. before dr. foster left, the men whom general smith had named to be present at the conversation were sent for. {440} cross-examined. witness went into the house as mayor and dr. foster were coming out of the bar-room into the hall. nothing said by the mayor to dr. foster about his coming back. made no offer to foster about a settlement. mayor said the first thing that occurred to his mind, when he stepped into the hall with foster, was that he wanted to assassinate him. he saw something shining below his vest. mayor put his finger on it and said--"what is that?" foster replied--"it's my pistol," and immediately took out the pistol, and showed it openly, and wanted the mayor to go with him alone. mayor said he would not go alone. mayor never saw the pistol before. had a hook on its side to hang on his waist-band. andrew l. lamoreaux sworn. said that in 1839 or '40, while president joseph smith, elder rigdon, judge higbee, orrin p. rockwell, and dr. robert d. foster were on their way to washington, called at witness' house in dayton, ohio; that the evening was spent very agreeably, except some dissatisfaction on the part of certain females with regard to the conduct of dr. foster. on their return from washington, witness informed president smith of foster's conduct. president smith said he had frequently reproved foster for such conduct, and he had promised to do better, and told witness to reprove foster, if he saw anything out of the way. that evening foster refused to join the company, and walked through the town till about 8 o'clock, when he came in and interrupted president smith, who was expounding some passages of the scripture, and changed the conversation. soon after the company were invited to mr. brown's at the next door, whither they all repaired. while at mr. brown's, conversation was going on, and the room much crowded. dr. foster and one of the ladies he had paid so much attention to before took their seats in one corner of the room. [here follows statement of such lewdness in speech and conduct on the part of foster that it would violate propriety to print it.] next morning witness went in while foster and others were at breakfast, and related what he had seen. foster denied it. president smith told him not to deny it, for he saw it himself, and was ashamed of it. foster confessed it was true, and promised to reform. peter haws sworn. said that he came to nauvoo before the laws and brought considerable property. it was a short time after the church had been driven out of missouri, and had arrived in this place. the families having been robbed of all in missouri, were in a starving condition. by the counsel of the presidency, witness converted his funds to feeding the poor, bringing in meat and flour, &c.; and while thus engaged, drew upon the laws, who were at that time engaged in {441} merchandise, to the amount of some six hundred dollars, which, on account of expenditure for the poor, he was not able to pay within seventy or eighty dollars, which they pressed him for as soon as they wanted it, although he offered them good property at considerable less than the market value, as witness was obliged to leave the city on church business for a little season. william law threatened and intimidated witness' family during his absence for the pay. dr. foster made a public dinner on the 4th of july. witness was obliged to be absent, and deposited meat, flour, &c., with william law to give to the poor at that dinner, and law handed it out as his own private property. witness carried a load of wheat to law's mill to be ground. law would not grind it only to give a certain quantity of flour in return by weight. law used up the flour, promising from time to time he would refund it. as witness was about to start on a mission to the south with his valise in his hand saw law before his door talking with hyrum smith. called on law, and told him he was going away, and his family wanted the flour. law promised on the honor of a gentleman and a saint, that his family should have the flour when they wanted. councilor hyrum smith said he recollected the time and circumstance. hawes said when he returned he found his family must have starved, if they had not borrowed money to get food somewhere else; could not get it of law; and law was preaching punctuality,_ punctuality, punctuality,_ as the whole drift of his discourses to the saints, and abusing them himself and grinding the poor. mayor said, if he had a city council who felt as he did, the establishment (referring to the _nauvoo expositor_) would be declared a nuisance before night; and then he read an editorial from the _nauvoo expositor._ he then asked who ever said a word against judge emmons until he attacked this council? or even against joseph h. jackson or the laws, until they came out against the city? here is a paper (_nauvoo expositor_) that is exciting our enemies abroad. joseph h. jackson has been proved a murderer before the council, and he declared the paper a nuisance--a greater nuisance than a dead carcass. they make it a criminality for a man to have a wife on the earth while he has one in heaven, according to the keys of the holy priesthood; and he then read a statement of william law's from the _expositor,_ where the truth of god was transformed into a lie concerning this thing. he then read several statements of austin cowles in the _expositor_ concerning a private interview, and said he never had any private conversations with austin cowles on these subjects; that he preached on the stand from the bible, showing the order in ancient days. what the opposition party {442} want is to raise a mob on us and take the spoil from us, as they did in missouri. he said it was as much as he could do to keep his clerk, thompson, from publishing the proceeding of the laws and causing the people to rise up against them. said he would rather die tomorrow and have the thing smashed, than live and have it go on, for it was exciting the spirit of mobocracy among the people, and bringing death and destruction upon us. peter hawes recalled a circumstance which he had forgotten to mention concerning a mr. smith who came from england and soon after died. the children had no one to protect them. there was one girl sixteen or seventeen years old, and a younger sister. witness took these girls into his family out of pity. wilson law, then major-general of the nauvoo legion, was familiar with the oldest daughter. witness cautioned the girl. wilson was soon there again, and went out in the evening with the girl, who, when charged by the witness' wife, confessed that wilson law had seduced her. witness told her he could not keep her. the girl wept, made much ado, and many promises. witness told her if she would do right she might stay; but she did not keep her promise. wilson came again and she went out with him. witness then required her to leave the house. mayor said certain women came to complain to his wife that they had caught wilson law with the girl [in compromising relations] at mr. hawes' in the night. councilor hyrum smith proceeded to show the falsehood of austin cowles in the _expositor,_ in relation to the revelation referred to. mayor said he had never preached the revelation in private; but he had public. had not taught to the anointed in the church in private, which statement many present confirmed; that on inquiring concerning the passage on the resurrection concerning "they neither marry nor are given in marriage," &c., he received for answer, "man in this life must marry in view of eternity, otherwise they must remain as angels, or be single in heaven," which was the doctrine of the revelation referred to; and the mayor spoke at considerable length in explanation of this principle, and was willing, for one, to subscribe his name to declare the _expositor_ and whole establishment a nuisance. two o'clock p.m. willard richards, the clerk of the council, bore testimony of the good character and high standing of mr. smith and his family, whose daughter was seduced by wilson law, as stated by the last witness before the morning council; that mrs. smith died near the mouth of the mississippi, and the father and eldest daughter died soon after their arrival in this place; and that the seduction of such a youthful, fatherless and innocent creature, by such a man in high standing as the major-general of the nauvoo legion, was one of the darkest, damnedest, and foulest deeds on record. {443} councilor hyrum smith concurred in the remarks made by the clerk concerning the excellent character of mr. smith and his family. mayor said the constitution did not authorize the press to publish libels, and proposed that the council make some provision for putting down the _nauvoo expositor_. councilor hyrum smith called for a prospectus of the _expositor_. councilor phelps read article 8, sec. 1, constitution of illinois. mayor called for the charter. the clerk read the prospectus of the _nauvoo expositor_ as follows: prospectus of the "nauvoo expositor." the _nauvoo expositor_ will be issued on friday of each week, on an imperial sheet, with a new press and materials of the best quality, and rendered worthy of the patronage of a discerning and enlightened public. the _expositor_ will be devoted to a general diffusion of useful knowledge, and its columns open for the admission of all courteous communications of a religious, moral, social, literary, or political character without taking a decided stand in favor of either of the great political parties in the country. a part of its columns will be devoted to a few primary objects, which the publishers deem of vital importance to the public welfare. their particular locality gives them a knowledge of the many_ gross abuses exercised under the "pretended" authorities of the charter of the city of nauvoo,_ by the legislative authorities of said city and the _insupportable oppression_ of the _ministerial powers in carrying out the unjust, illegal and unconstitutional ordinances of the same._ the publishers therefore deem it a sacred duty they owe to their country and their fellow-citizens to advocate through the columns of the _expositor_ the unconditional repeal of the nauvoo city charter, to restrain and correct the abuses of the unit power, to ward off the iron rod which is held over the devoted heads of the citizens of nauvoo and the surrounding country, to advocate unmitigated disobedience to political revelations, and to censure and decry gross moral imperfections wherever found, either in the plebeian, patrician or self-constituted monarch--to advocate the pure principles of morality, the pure principles of truth, designed not to destroy, but to strengthen the mainspring of god's moral government--to advocate and exercise the freedom of speech in nauvoo, independent of the ordinances abridging the same--_to give free toleration to every man's religious sentiment,_ and sustain all in worshiping their god according to the monitions of their consciences, as guaranteed by the constitution of our country, and to oppose with uncompromising hostility any union of church and state, or any preliminary step tending to the same--to sustain all _however humble,_ in their equal and constitutional rights, and oppose the {444} sacrifice of the liberty, the property and the happiness of the many, to the _pride_ and _ambition_ of the few; in a word, to give a full, candid and succinct statement of facts as they really exist in the city of nauvoo _fearless of whose particular case the facts may apply_--being governed by the laws of editorial courtesy, and the inherent dignity which is inseparable from honorable minds, at the same time exercising their own judgment in cases of flagrant abuses of moral delinquencies,--to use such terms and names as they deem proper, when the object is of such high importance that the end will justify the means. in this great and indispensable work, we confidently look to an enlightened public to aid us in our laudable effort. the columns of the _expositor_ will be open to the discussion of all matters of public interest, the production of all correspondents, subject to the decision of the editor alone, who shall receive or reject at his option. national questions will be in place, but no preference given to either of the political parties. the editorial department will contain the political news of the day, proceedings of congress, election returns &c. room will be given for articles on agriculture, the mechanic arts, commercial transactions, &c. the first number of the _expositor_ will be issued on friday, the 7th day of june, 1844. the publishers bind themselves to issue the paper weekly for one year, and forward 52 copies to each subscriber during the year. orders should be forwarded as soon as possible, that the publishers may know what number of copies to issue. the publishers take pleasure in announcing to the public that they have engaged the service of sylvester emmons, esq., who will have entire charge and supervision of the editorial department. from an acquaintance with the dignity of character and literary qualifications of this gentleman, they feel assured that the _nauvoo expositor_ must and will sustain a high and honorable reputation. all letters and communications must be addressed to charles a. foster, nauvoo, ill., postpaid, in order to insure attention. william law, wilson law, charles ivins, francis m. higbee, chauncey l. higbee, robert d. foster, charles a. foster, publishers. nauvoo, ill., may 10th, 1844. mayor read the statements of francis m. higbee from the _expositor,_ {445} and asked--"is it not treasonable against all chartered rights and privileges, and against the peace and happiness of the city?" councilor hyrum smith was in favor of declaring the _expositor_ a nuisance. councilor taylor said no city on earth would bear such slander, and he would not bear it, and was decidedly in favor of active measures. mayor made a statement of what william law said before the city council under oath, that he was a friend to the mayor, &c.. and asked if there were any present who recollected his statement, when scores responded, yes. councilor taylor continued--wilson law was president of this council during the passage of many ordinances, and referred to the records. "william law and emmons were members of the council, and emmons has never objected to any ordinance while in the council, but has been more like a cipher, and is now become editor of a libelous paper, and is trying to destroy our charter and ordinances." he then read from the constitution of the united states on the freedom of the press, and said--"we are willing they should publish the truth; but it is unlawful to publish libels. the _expositor_ is a nuisance, and stinks in the nose of every honest man." mayor read from illinois constitution, article 8, section 22, touching the responsibility of the press for its constitutional liberty. councilor stiles said a nuisance was anything that disturbs the peace of a community, and read blackstone on private wrongs, vol. 2, page 4; and the whole community has to rest under the stigma of these falsehoods (referring to the_ expositor_); and if we can prevent the issuing of any more slanderous communications, he would go in for it. it is right for this community to show a proper resentment; and he would go in for suppressing all further publications of the kind. councilor hyrum smith believed the best way was to smash the press and pi the type. councilor johnson concurred with the councilors who had spoken. alderman bennett referred to the statement of the _expositor_ concerning the municipal court in the case of jeremiah smith as a libel, and considered the paper a public nuisance. councilor warrington considered his a peculiar situation, as he did not belong to any church or any party. thought it might be considered rather harsh for the council to declare the paper a nuisance, and proposed giving a few days limitation, and assessing a fine of $3,000 for every libel; and if they would not cease publishing libels, to declare it a nuisance; and said the statutes made provisions for a fine of $500. mayor replied that they threatened to shoot him when at carthage, and the women and others dare not go to carthage to prosecute; and {446} read a libel from the _expositor_ concerning the imprisonment of jeremiah smith. councilor hyrum smith spoke of the _warsaw signal,_ and disapprobated its libelous course. mayor remarked he was sorry to have one dissenting voice in declaring the _expositor_ a nuisance. councilor warrington did not mean to be understood to go against the proposition; but would not be in haste in declaring a nuisance. councilor hyrum smith referred to the mortgages and property of the proprietors of the_ expositor,_ and thought there would be little chance of collecting damages for libels. alderman elias smith considered there was but one course to pursue that the proprietors were out of the reach of the law; that our course was to put an end to the things at once. believed by what he had heard that if the city council did not do it, others would. councilor hunter believed it to be a nuisance. referred to the opinion of judge pope on _habeas corpus,_ and spoke in favor of the charter, &c. asked francis m. higbee, before the jury, if he was not the man he saw at joseph's house making professions of friendship. higbee said he was not. (hundreds know this statement to be false.) he also asked r. d. foster if he did not state before hundreds of people that he believed joseph to be a prophet. "no," said foster. they were under oath when they said it. (many hundreds of people are witness to this perjury). alderman orson spencer accorded with the views expressed, that the _nauvoo expositor_ is a nuisance. did not consider it wise to give them time to trumpet a thousand lies. their property could not pay for it. if we pass only a fine or imprisonment, have we any confidence that they will desist? none at all. we have found these men covenant-breakers with god, with their wives, &c. have we any hope of their doing better? their characters have gone before them. shall they be suffered to go on, and bring a mob upon us, and murder our women and children, and burn our beautiful city! no! i had rather my blood would be spilled at once, and would like to have the press removed as soon as the ordinance would allow: and wish the matter might be put into the hands of the mayor, and everybody stand by him in the execution of his duties, and hush every murmur. councilor levi richards said he had felt deeply on this subject, and concurred fully in the view general smith had expressed of it this day; thought it unnecessary to repeat what the council perfectly understood; considered private interest as nothing in comparison with the public good. every time a line was formed in far west, he was there--for what? to defend it against just such scoundrels and influence {447} as the _nauvoo expositor_ and its supporters were directly calculated to bring against us again. considered the doings of the council this day of immense moment, not to this city alone, but to the whole world; would go in to put a stop to the thing at once. let it be thrown out of this city, and the responsibility of countenancing such a press be taken off our shoulders and fall on the state, if corrupt enough to sustain it. councilor phineas richards said that he had not forgotten the transaction at haun's mill, and that he recollected that his son george spencer then lay in the well referred to on the day previous, without a winding-sheet, shroud or coffin. he said he could not sit still when he saw the same spirit raging in this place. he considered the publication of the _expositor_ as much murderous at heart as david was before the death of uriah; was prepared to take stand; by the mayor, and whatever he proposes; would stand by him to the last. the quicker it is stopped the better. councilor phelps had investigated the constitution, charter, and laws. the power to declare that office a nuisance is granted to us in the springfield charter, and a resolution declaring it a nuisance is all that is required. john birney sworn. said francis m. higbee and wm. law declared they had commenced their operations, and would carry them out, law or no law. stephen markham sworn. said that francis m. higbee said the interest of this city is done the moment a hand is laid on their press. councilor phelps continued, and referred to wilson law in destroying the character of a child--an orphan child, who had the charge of another child. warren smith sworn. said f. m. higbee came to him, and proposed to have him go in as a partner in making bogus money. higbee said he would not work for a living; that witness might go in with him if he would advance fifty dollars; and showed him (witness) a half-dollar which he said was made in his dies. councilor phelps continued and he felt deeper this day than ever he felt before, and wanted to know, by "yes," if there was any person who wanted to avenge the blood of that innocent female who had been seduced by the then major-general of the nauvoo legion, wilson law; when "yes!" resounded from every quarter of the house. he then referred to the tea plot at boston, and asked if anybody's rights were taken away with that transaction; and are we offering, or have we offered to take away the rights of anyone these two days? ("no!" resounded from every quarter.) he then referred also to law's grinding the poor during the scarcity of grain, while the poor had nothing {448} but themselves to grind; and spoke at great length in support of active measures to put down iniquity, and suppress the spirit of mobocracy. alderman harris spoke from the chair, and expressed his feelings that the press ought to be demolished. the following resolution was then read and passed unanimously, with the exception of councilor warrington:- "resolved, by the city council of the city of nauvoo, that the printing-office from whence issues the_ nauvoo expositor_ is a public nuisance and also all of said _nauvoo expositors_ which may be or exist in said establishment; and the mayor is instructed to cause said printing establishment and papers to be removed without delay, in such manner as he shall direct. george w. harris, president, _pro tem._ w. richards, recorder. the following order was immediately issued by the mayor:- state of illinois, city of nauvoo, ss. _to the marshal of said city, greeting_. you are here commanded to destroy the printing press from whence issues the _nauvoo expositor,_ and pi the type of said printing establishment in the street, and burn all the _expositors_ and libelous handbills found in said establishment; and if resistance be offered to your execution of this order by the owners or others, demolish the house; and if anyone threatens you or the mayor or the officers of the city, arrest those who threaten you, and fail not to execute this order without delay, and make due return hereon. by order of the city council, joseph smith, mayor. marshal's return--"the within-named press and type is destroyed and pied according to order, on this 10th day of june, 1844, at about 8 o'clock p.m. j. p. greene, c. m. headquarters, nauvoo legion, june 10th, 1844. _to jonathan dunham, acting major-general of the nauvoo legion_. you are hereby commanded to hold the nauvoo legion in readiness forthwith to execute the city ordinances, and especially to remove the printing establishment of the _nauvoo expositor;_ and this is what you are required to do at sight, under the penalty of the laws, provided the marshal shall require it and need your services. joseph smith, lieut-general, nauvoo legion. {449} _tuesday 11.--_spent the forenoon in council with the brethren at my house. went to the office and conversed with my brother hyrum, dr. richards, george g. adams, and others. i issued the following. proclamation. by virtue of my office as mayor of the city of nauvoo, i do hereby strictly enjoin it upon the municipal officers and citizens of said city to use all honorable and lawful means in their power to assist me in maintaining the public peace and common quiet of said city. as attempts have already been made to excite the jealousy and prejudice of the people of the surrounding country, by libels and slanderous articles upon the citizens and city council, for the purpose of destroying the charter of said city, and for the purpose of raising suspicion, wrath, and indignation among a certain class of the less honorable portion of mankind, to commit acts of violence upon the innocent and unsuspecting, in a certain newspaper called the _nauvoo expositor,_ recently established for such purposes in said city, and which has been destroyed as a nuisance, according to the provision of the charter. i further call upon every officer, authority, and citizen to be vigilant in preventing, by wisdom the promulgation of false statements, libels, slanders, or any other malicious or evil-designed concern that may be put in operation to excite and ferment the passions of men to rebel against the rights and privileges of the city, citizens, or laws of the land; to be ready to suppress the gathering of mobs; to repel, by gentle means and noble exertion, every foul scheme of unprincipled men to disgrace and dishonor the city, or state, or any of their legally-constituted authorities; and, finally to keep the peace by being cool, considerate, virtuous, unoffending, manly, and patriotic, as the true sons of liberty ever have been, and honorably maintain the precious boon our illustrious fathers won. in witness whereof i have hereunto set my hand and affixed the seal of said corporation at the city of nauvoo, this 11th day of june, 1844. joseph smith, mayor. i had an interview with elder g. j. adams out of doors and then returned home to dinner. at 2 p.m. i went into court. many people were present. i talked an hour or two on passing events, the mob {450} party, &c., and told the people i was ready to fight, if the mob compelled me to, for i would not be in bondage. i asked the assembly if they would stand by me, and they cried "yes" from all quarters. i returned home. the recorder issued a summons for sylvester emmons to attend the city council on the second saturday in july, at 10 a.m. to answer charges then and there to be preferred against him for slandering the city council. dr. richards came to me at my room as i was talking to my brother hyrum, eaton bonney and others, and read the following letter: _letter: l. w. hickok to joseph smith--probability of indictment of the prophet et al, at springfield_. springfield, ill., june 6th, 1844. _general joseph smith or dr. richards_: gentlemen.--i arrived at this place on yesterday, safe and sound, in company with major smith, who is in good health, and wishes to be remembered to you and all his friends. i have just learned that t. b. johnson, the individual who figured so large at nauvoo is about to present the case, or his case, before the grand jury at this place. this is to inform you of the fact, that you may take the necessary precaution, or do what you think advisable in the case. from what i can gather, you are all to be indicted who were present in the case according to the law of the city of nauvoo. i remain a friend to humanity, "equal rights," and justice to all mankind. l. w. hickok. p. s.--i have just learned that elder wight is in this place, and shall put this in his hands, thinking that he may act with more efficiency than the mail. i am, &c., l. w. h. our communications by mail appear to be cut off, as no part of our extensive correspondence has come to hand by the u. s. mail for the last three weeks, and dr. hickok seems to be aware of it. instructed dr. richards to {451} answer dr. hickok's letter, and then rode out with o. p. rockwell. i received the following letter: _letter: h. t. hugins to joseph smith--warning the prophet of probable indictment_. springfield, ill., june 6, 1844. dear sir.--i have just received information that t. b. johnson is making an effort to procure from the grand jury for the united states, now in session at this place, an indictment against the members of your municipal court for exercising their legal and constitutional rights, and discharging their sworn duty in acting in the matter of jeremiah smith's petition for _habeas corpus._ i could hardly have supposed that he would succeed, had i not been informed that there is no doubt that he will accomplish his object. i give you this information that you may be able to act as circumstances may require. mr. smith has not had a hearing, and will not till tomorrow morning. yours truly, h. t. hugins. general joseph smith, nauvoo. elders jedediah m. grant and george j. adams preached at my house in the evening. cloudy and cool day. the captain of the steamer _osprey_ called this forenoon at the printing office to see me. i rode with him to his boat, which was at the upper landing. when i came up, charles a. foster called the passengers to see the meanest man in the world. mr. eaton stopped him, and told the passengers that it was foster who was the meanest man in the world. rollison attempted to draw a pistol, but eaton silenced him, and kept them all down. david harvey redfield reported that last evening, while on the hill, just before the police arrived, francis m. higbee said while speaking of the printing press of the _nauvoo expositor,_ if they lay their hands upon it or break it, they may date their downfall from that very hour, and in ten days there will not be a mormon left in nauvoo. what they do, they may expect the same in return. addison everett also heard him. {452} jason r. luse reported that ianthus rolf said, while the press was burning that before three weeks the mansion house would be strung to the ground, and he would help to do it; and tallman rolf said the city would be strung to the ground within ten day. moses leonard also heard him, joshua miller being also present. bryant, (merchant of nauvoo) said before he would see such things, he would wade to his knees in blood. it is reported that runners have gone out in all directions to try to get up a mob; and the mobbers are selling their houses in nauvoo and disposing of their property. {453} chapter xxi. president smith arrested for riot in relation to "expositor" affair--habeas corpus proceedings before municipal court--a call from arkansas--the prophets's dreams--mass meeting at warsaw--letters to governor ford on "expositor" affair. _wednesday, june 12, 1844.--_at 10 a.m. in my office. at half-past one i was arrested by david bettisworth on the following writ: state of illinois, hancock county, ss. _the people of the state of illinois to all constables, sheriffs and coroners of state, greeting_: _whereas_ complaint hath been made before me, one of the justices of the peace within and for the county of hancock aforesaid, upon the oath of francis m. higbee of said county, that joseph smith, samuel bennett, john taylor and william w. phelps, hyrum smith, john p. greene, stephen perry, dimick b. huntington, jonathan dunham, stephen markham, william edwards, jonathan holmes, jesse p. harmon, john lytle, joseph w. coolidge, harvey d. redfield, porter rockwell and levi richards, of said county did on the 10th day of june instant commit a riot at and within the county aforesaid, wherein they, with force and violence broke into the office of the _nauvoo expositor_, and unlawfully and with force burned and destroyed the printing press, type and fixtures of the same, being the property of william law, wilson law, charles ivins, francis m. higbee, chauncey l. higbee, robert d. foster, and charles a. foster. these are therefore to command you forthwith to apprehend the said joseph smith, samuel bennett, john taylor, william w. phelps, hyrum smith, john p. greene, stephen perry, dimick b. huntington, jonathan dunham, stephen markham, william edwards, jonathan holmes, jesse p. harmon, john lytle, joseph w. coolidge, harvey d. redfield, porter rockwell and levi richards, and bring them before me or some other justice of the peace, to answer the premises, and further to be dealt with according to law. {454} given under my hand and seal at carthage, in the county aforesaid, this 11th day of june. a. d. 1844. [seal] thomas morrison, j. p. [sidenote: the prophet asserts his rights under the law.] after the officer got through reading the writ, i referred him to the clause in the writ--"before me or some other justice of the peace or said county," saying, "we are ready to go to trial before esquire johnson or any justice in nauvoo, according to the requirements of the writ;" but bettisworth swore he would be damned but he would carry them to carthage before morrison, who issued the writ and seemed very wrathy. i asked him if he intended to break the law, for he knew the privilege of the prisoners, and they should have it. i called upon all present to witness that i then offered myself (hyrum did the same) to go forthwith before the nearest justice of the peace, and also called upon them to witness whether the officer broke the law or not. i felt so indignant at his abuse in depriving me of the privilege of the statute of illinois in going before "some other justice," that i determined to take out a writ of _habeas corpus,_ and signed the following petition: _the prophet's petition for writ of habeas corpus_. state of illinois, city of nauvoo. _to the honorable municipal court in and for the said city of nauvoo_: your petitioner, joseph smith, respectfully represents that he is now under arrest in the said city of nauvoo. that he is in the custody of one david bettisworth, a constable in and for said county of hancock, who holds your petitioner, as he says by virtue of a warrant issued by one thomas morrison, an acting justice of the peace in and for the said county of hancock, and state of illinois, which warrant was issued upon the affidavits of one francis m. higbee, charging your petitioner with being guilty of a riot, or of having committed a riot within the county aforesaid. your petitioner further represents that the warrant of arrest, by virtue of which the said david bettisworth has made this arrest, does not disclose sufficiently clear and explicit the charge they have preferred. your petitioner further avers that this proceeding against him has {455} been instituted through malice, private pique and corruption. your petitioner further avers that the design and intention of the said f. m. higbee in commencing this prosecution is to commit and carry out more easily a conspiracy against the life of your petitioner; and that the said higbee has publicly declared that it was his determination to do everything in his power to throw your petitioner into the hands of his enemies: and that there is a determination upon the part of said higbee and his unhallowed coadjutors to commit an unlawful act, and to set the rights and privileges of your petitioner at defiance, and bring down upon his head this corrupt and unhallowed prosecution. your petitioner further avers that he is not guilty of the charge preferred against him; that he seeks an investigation before an impartial tribunal, and fears not the result. your petitioner would therefore ask your honorable body to grant him the benefit of the writ of _habeas corpus,_ that this matter may be investigated upon legal principles, and that the legal and constitutional rights of your petitioner may be determined by your honorable body. and your petitioner, as in duty bound, will ever pray. joseph smith. subscribed and sworn to this 12th day of june, 1844, before me. willard richards, m. c. c. n. whereupon the clerk issued the following: _petition of the prophet granted_. state of illinois, city of nauvoo. _the people of the state of illinois to the marshal of said city greeting_: _whereas,_ application has been made before the municipal court of said city, that the body of one joseph smith, of the city aforesaid, is in the custody of one david bettisworth, constable of the county of hancock, and state aforesaid. these are therefore to command the said david bettisworth, constable as aforesaid, to safely have the body of said joseph smith, of the city aforesaid, in his custody detained, as it is said, together with the day and cause of his caption and detention, by whatsoever name the said joseph smith may be known or called, before the municipal court of the said city forthwith, to abide such order as the said court shall make in his behalf. and further, if the said david bettisworth, or other person or persons having said joseph smith of said city of nauvoo in custody shall refuse or neglect to comply with the provisions of this writ, you, the marshal of said city, or other person authorized to serve the same, are hereby required to arrest the person or persons {456} so refusing or neglecting to comply, as aforesaid, and bring him or them together with the person or persons in his or their custody, forthwith before the municipal court aforesaid, to be dealt with according to law. and herein fail not, and bring this writ with you. witness, willard richards, clerk of the municipal court at nauvoo, this 12th day of june, in the year of our lord one thousand eight hundred and forty-four. [seal] willard richards, clerk of the municipal court of the city of nauvoo. at 5 p.m. i appeared before the municipal court on the above _habeas corpus_. the following is a copy of their docket. _hearing on the expositor affairs before the municipal court of nauvoo--habeas corpus proceedings_. special session, june 12th, 1844, 5 o'clock p.m. present--alderman n. k. whitney, orson spencer, george w. harris, gustavus hills, elias smith, and samuel bennett, associate justices. the mayor being on trial, george w. harris was elected president _pro tem_. john p. greene, marshal, made his return on the writ of_ habeas corpus;_ "the body of joseph smith in court." david bettisworth made his return on the copy of the warrant which was attached to the petition as follows:--"i hold the body of joseph smith by virtue of a writ, of which the within is a copy. david bettisworth, constable." 7th section of addenda of city ordinance read by councilor george p. styles. resolution of city council june 10th, 1844, declaring printing establishment of the _nauvoo expositor_ a nuisance read. mayor's order to the marshal to execute the same was also read, and lieut.-general's order of june 10th, 1844, to major-general dunham to assist the marshal to destroy said printing establishment. theodore turley sworn, said that the order of the marshal was executed quietly and peaceably. there was no riot or disturbance, no noise, no exultation; the marshal endeavored to keep peace and silence, and the officers did also. the two companies under command of dunham and markham retired in perfect order; no exultation or shouting. marched in front of the mansion, and were dismissed. j. r. wakefield confirmed the statements of theodore turley: said the marshal stated his authority, and demanded the keys of the building, which higbee denied; and marshal ordered the door to be forced, and the press was broken, and type pied in the street. {457} james jackson, sworn, confirmed the statements of previous witnesses; heard no noise on opening the door. most of the confusion he heard was higbee and his company throwing blackguard language to the posse, which they did not regard: saw the whole proceedings till they were dismissed; all was done in order. higbee's blackguard language was not answered to at all by the ranks. heard nothing said about shooting. heard some one damn the city authorities. understood it was charles foster. i am a stranger in this place. john kay, robert clift, augustus a. farnham, joseph a. kelting, henry g. sherwood, augustus stafford, cyrus canfield, john gleason sworn. henry g. sherwood confirmed the statements of previous witnesses. pullin called for dr. foster and the officer commanded silence. francis m. higbee's threats have been lavish towards general smith and hyrum for a long time; has threatened injury upon them and the property of the smiths. his conspiracies and threats have not been a little. orrin p. rockwell sworn. some three or four weeks ago said francis m. higbee said he would go his death against joseph and hyrum smith. francis said, "i know my course is wrong; but if i stop i shall get hell, and if i go on i shall only get hell;" and would do what he intended at the risk of his life, and would destroy the general if possible. said the council had ordered the press destroyed and "who lays his hands on the press it is death to them." witness has frequently heard higbee tell lies about the general to injure his character. john hughes, joseph dalton, william clayton and james goff sworn. john hughes said, higbee said, "by god, all i want to live for is to see this city sunk down to the lowest hell, and by god it shall!" this was just previous to the marshal's arriving on the 10th. william clayton said two years ago this june francis m. higbee confessed he was concerned with john c. bennett in his iniquity, and had a bad disorder: said he knew his character was ruined. from time to time since that, witness knew higbee had been threatening general smith's character and property. leonard soby heard higbee threaten to shoot general smith at rollinson's store, and higbee said the destinies of this people are this day sealed in the archives of heaven, and there shall not be left one stone upon another on that temple. john p. mcewan: higbee said, in reference to joseph smith, "g--d--him, i will shoot him and all that pertains to him; and before ten suns shall go over our heads, the temple, nauvoo house and mansion shall all be destroyed, and it will be the total downfall of this community." {458} cyrus canfield: higbee said he would never let things go till he had accomplished the downfall of general smith; that he did not value his life to produce the downfall of general smith. joseph dalton: higbee said, if they laid their hands on the press, from that hour they might date their downfall; that ten suns should not roll over their heads till the city was destroyed. court decided that joseph smith had acted under proper authority in destroying the establishment of the _nauvoo expositor_ on the 10th inst.; that his orders were executed in an orderly and judicious manner, without noise or tumult; that this was a malicious prosecution on the part of francis m. higbee; and that said higbee pay the costs of suit, and that joseph smith be honorably discharged from the accusations and of the writ, and go hence without delay. i received the following letter: _letter: washington tucker to president smith--asking that elders be sent to arkansas_. eldorado, union county, arkansas, may 4th, 1844. _to general joseph smith of nauvoo, illinois_: reverend sir.--last winter, while in the state of mississippi, i became acquainted with one of your missionaries who was laboring at the time in that state. also at the same time, i had an opportunity of perusing some of your sacred books; and from what i have been able to learn, as well from reading as from observation, i am constrained to be very favorably impressed towards the new doctrine. although to me it certainly appears quite novel, yet i cannot do otherwise than believe there is great reality in it; so much so, indeed, that i am extremely anxious to become better informed on this all important and truly vital matter. and, moreover, i am not the only one in this part who is an ardent seeker after truth. indeed, the subject is beginning to produce a great deal of inquiry and some excitement in this country. hundreds who never before heard of the new revelation are opening their eyes and staring and gaping to know more about it. some few days ago, several emigrants arrived here from mississippi, who speak in the highest terms of the latter-day saints. their report has greatly increased the inquiry and excitement previously going the rounds in this quarter. i hear a number speak of visiting nauvoo, some of taking their families with them, and so remain there. but it is the general wish of a great many here in union county for you to send a minister here immediately to instruct us and lead us more fully into {459} the light of this wonderful and new revealed religion, and direct us into the true road to salvation. this is the only subject on which my thoughts dwell both day and night; for, indeed, during my waking hours nothing diverts my meditation from this absorbing topic, and while asleep i dream of nothing else. if you please, be so good as to send a laborer among us immediately; for indeed the harvest is great, and the laborers but few, or none at all, i have not the least doubt but that a latter-day saint would succeed here as well as the most sanguine could promise himself. his labors, i am sure, would be crowned with success, and the salvation of many a precious yet perishing soul might be rescued from death and prove the rich fruits of the missionary's toil. the principal denominations here are the methodists, the baptists and campbellites. a great many of the people, however, are none-professors, the greater majority of whom are quite moral, and many of them religiously inclined. i shall look for a minister from you within two or three months. when he does come, i will see that he is hospitably received and entertained. your obedient and humble servant, washington tucker. to which i wrote the following reply: _letter: joseph smith to washington tucker, promising that an elder should be sent_. nauvoo, illinois, june 12th, 1844. sir.--your letter, dated may 4th, has reached me, and its contents duly considered. a multiplicity of business keeps me from writing as freely to correspondents as i could wish; still my heart is large enough for all men, and my sensibilities keen enough to have compassion for every case when justice, mercy, virtue, or humanity require it. be pleased to accept my thanks for your very kind letter; study the bible, and as many of our books as you can get; pray to the father in the name of jesus christ, have faith in the promises made to the fathers, and your mind will be guided to the truth. an elder shall be sent as soon as the twelve can make the necessary arrangements. in the gospel of our lord jesus christ, i am your obedient servant, joseph smith. washington tucker, eldorado, arkansas. the editor of the _neighbor_ writes: {460} retributive justice. a knot of base men, to further their wicked and malicious designs towards the church of jesus christ of latter-day saints and to bolster up the intents of blacklegs and bogus-makers, and advocate the characters of murderers, established a press in this city last week, and issued a paper entitled the_ nauvoo expositor_. the prospectus showed an intention to destroy the charter, and the paper was filled with libels and slanderous articles upon the citizens and city council from one end to the other. "a burnt child dreads the fire." the church as a body and individually has suffered till "forbearance has ceased to be a virtue." the cries and pleadings of men, women and children, with the authorities were, "will you suffer that servile, murderous paper to go on and vilify and slander the innocent inhabitants of this city, and raise another mob to drive and plunder us again as they did in missouri?" under these pressing cries and supplications of afflicted innocence, and in the character, dignity, and honor of the corporate powers of the charter, as granted to the city of springfield, and made and provided as a part of our charter for legislative purposes--viz., "to declare what shall be a nuisance and to prevent and remove the same." the city council of nauvoo on monday, the 10th instant, declared the establishment and _expositor_ a nuisance; and the city marshal, at the head of the police, in the evening, took the press, materials and paper into the street and burned them. and in the name of freemen, and in the name of god, we beseech all men who have the spirit of honor in them to cease from persecuting us, collectively or individually. let us enjoy our religion, rights and peace like the rest of mankind. why start presses to destroy rights and privileges, and bring upon us mobs to plunder and murder? we ask no more than what belongs to us--the rights of americans. [sidenote: further account of municipal court on _expositor_ case.] _thursday, 13_.--at nine a.m. presided in municipal court, which sat in the seventies' hall. present, william marks, newel k. whitney, george w. harris, gustavus hills, and elias smith, associate justices. hyrum smith, john p. greene, william w. phelps, stephen markham, harvey d. redfield, john lytle, dimick b. huntington, john taylor, levi richards, stephen perry, jonathan b. holmes, jonathan dunham, samuel bennett and william w. edwards were arrested on the complaint of francis m. higbee, before thomas morrison, j. p., of {461} carthage, by david bettisworth, constable of hancock county. they petitioned for and obtained a writ of _habeas corpus._ i sat as chief-justice; william marks, newel k. whitney, george w. harris, gustavus hills, and elias smith as associate justices. addison everett and james jackson gave their testimony under oath, when they were all honorably discharged from the accusations and arrest, the court deciding that said higbee pay the costs; whereupon execution was issued for the amount. [sidenote: the prophet's dreams on condition of apostates in nauvoo.] in the evening i attended meeting in the seventies' hall. george j. adams preached and i made some observations afterwards, and related a dream which i had a short time since. i thought i was riding out in my carriage, and my guardian angel was along with me. we went past the temple, and had not gone much further before we espied two large snakes so fast locked together that neither of them had any power. i inquired of my guide what i was to understand by that. he answered, "those snakes represent dr. foster and chauncey l. higbee. they are your enemies and desire to destroy you; but you see they are so fast locked together that they have no power of themselves to hurt you. i then thought i was riding up mulholland street, but my guardian angel was not along with me. on arriving at the prairie, i was overtaken and seized by william and wilson law and others, saying, "ah! ah! we have got you at last! we will secure you and put you in a safe place!" and, without any ceremony dragged me out of my carriage, tied my hands behind me, and threw me into a deep, dry pit, where i remained in a perfectly helpless condition, and they went away. while struggling to get out, i heard wilson law screaming for help hard by. i managed to unloose myself so as to make a spring, when i caught hold of some grass which grew at the edge of the pit. {462} i looked out of the pit and saw wilson law at a little distances attacked by ferocious wild beasts, and heard him cry out, "oh! brother joseph, come and save me!" i replied, "i cannot, for you have put me into this deep pit." on looking out another way, i saw william law with outstretched tongue, blue in the face, and the green poison forced out of his mouth, caused by the coiling of a large snake around his body. it had also grabbed him by the arm, a little above the elbow, ready to devour him. he cried out in the intensity of his agony, "oh, brother joseph, brother joseph, come and save me, or i die!" i also replied to him, "i cannot, william; i would willingly, but you have tied me and put me in this pit, and i am powerless to help you or liberate myself." in a short time after my guide came and said aloud, "joseph, joseph, what are you doing there?" i replied, "my enemies fell upon me, bound me and threw me in." he then took me by the hand, drew me out of the pit, set me free, and we went away rejoicing. [sidenote: threat of carthage mob against nauvoo.] two of the brethren arrived this evening from carthage, and said that about three hundred mobbers were assembled there, with the avowed intention of coming against nauvoo; also that hamilton was paying a dollar per bushel for corn to feed their animals. the following was published in the _warsaw signal_ office. i insert it as a specimen of the unparalleled corruption and diabolical falsehood of which the human race has become capable in this generation: mass meeting at warsaw. at a mass meeting of the citizens of hancock county, convened at carthage on the 13th day of june, 1844 mr. knox was appointed president, john doty and lewis f. evans, vice-presidents; and william y. head, secretary. henry stephens, esq., presented the following resolutions, passed at a meeting of the citizens of warsaw, and urged the adoption of them as the sense of this meeting. {463} _preamble and resolutions_. whereas information has reached us, about which there can be no question, that the authorities of nauvoo did recently pass an ordinance declaring a printing press and newspaper published by the opponents of the prophet a nuisance, and in pursuance thereof did direct the marshal of the city and his adherents to enter by force the building from whence the paper was issued, and violently (if necessary) to take possession of the press and printing materials, and thereafter to burn and destroy the same; and whereas, in pursuance of said ordinance, the marshal and his adherents, together with a mob of mormons, did, after sunset on the evening of the 10th instant, violently enter said building in a tumultuous manner, burn and destroy the press and other materials found on the premises. and whereas hyrum smith did, in the presence of the city council and the citizens of nauvoo, offer a reward for the destruction of the printing press and materials of the _warsaw signal,_ a newspaper also opposed to his interests; and whereas the liberty of the press is one of the cardinal principles of our government, firmly guaranteed by the several constitutions of the states, as well as the united states; and whereas, hyrum smith has within the last week publicly threatened the life of one of our valued citizens, thomas c. sharp, the editor of the_ signal_; therefore, be it solemnly resolved by the citizens of warsaw in public meeting assembled, that we view the recent ordinance of the city of nauvoo, and the proceedings thereunder as an outrage of an alarming character, revolutionary and tyrannical in tendency, and being under color of law as calculated to subvert and destroy in the minds of the community all reliance on the law. resolved, that as a community we feel anxious, when possible, to redress our grievances by legal remedies; but the time has now arrived when the law has ceased to be a protection to our lives and property. a mob at nauvoo, under a city ordinance, has violated the highest privilege in government; and to seek redress in the ordinary mode would be utterly ineffectual. resolved, that the public threat made in the council of the city, not only to destroy our printing-press, but to take the life of its editor, is sufficient, in connection with the recent outrage, to command the efforts and the services of every good citizen to put an immediate stop to the career of the mad prophet and his demoniac coadjutors. we must not only defend ourselves from danger, but we must resolutely carry the war into the enemy's camp. we do therefore declare that we will {464} sustain our press and the editor at all hazards; that we will take full vengeance, terrible vengeance, should the lives of any of our citizens be lost in the effort; that we hold ourselves at all times in readiness to co-operate with our fellow-citizens in this state, missouri and iowa, to exterminate, utterly exterminate the wicked and abominable mormon leaders, the authors of our troubles. resolved, that a committee of five be appointed forthwith to notify all persons in our township suspected of being the tools of the prophet to leave immediately on pain of instant vengeance. and we do recommend the inhabitants of the adjacent townships to do the same, hereby pledging ourselves to render all the assistance they may require. resolved, that the time, in our opinion, has arrived, when the adherents of smith, as a body, should be driven from the surrounding settlements into nauvoo. that the prophet and his miscreant adherents should then he demanded at their hands; and, if not surrendered, a war of extermination should be waged to the entire destruction, if necessary for our protection, of his adherents. and we hereby recommend this resolution to the consideration of the several townships, to the mass convention to be held at carthage, hereby pledging ourselves to aid to the utmost the complete consummation of the object in view, that we may thereby be utterly relieved of the alarm, anxiety and trouble to which we are now subjected. resolved that every citizen arm himself to be prepared to sustain the resolutions herein contained. mr. roosevelt rose and made a brief but eloquent speech, and called upon the citizens throughout the country to render efficient aid in carrying out the spirit of the resolutions. mr. roosevelt then moved a committee of seven be appointed by the chair to draft resolutions expressive of our action in future. mr. catlin moved to amend the motion of mr. roosevelt, so that the committee should consist of one from each precinct; which motion, as amended, was adopted. the chair then appointed the following: col. levi williams, rocky run precinct; joel catlin, augusta; samuel williams, carthage; elisha worrell, chili; captain maddison, st. mary's; john m. ferris, fountain green; james rice, pilot grove; john carns, bear creek; c. l. higbee, nauvoo; george robinson, la harpe; and george rockwell, warsaw, were appointed said committee. on motion of mr. sympson, walter bagby, esq., was requested to address the meeting during the absence of the committee. he spoke long and eloquently upon the course of our grievances, and expressed his belief that the time was now at hand when we were individually and collectively called upon to repel the innovations upon our liberties, and {465} suggested that points be designated as places of encampment at which to rendezvous our forces, that we may be ready when called upon for efficient action. dr. barnes, one of the persons who went with the officers to nauvoo for the purpose of arresting the rioters, having just arrived, came into the meeting and reported the result of their proceedings, which was, that the persons charged in the writs were duly arrested, but taken from the officers' hands on a writ of _habeas corpus_ from the municipal court, and discharged, and the following potent words entered upon the records--_honorably released_. on motion of o. c. skinner, esq., a vote of thanks was tendered to dr. barnes for volunteering his services in executing said writs. francis m. higbee was now loudly called for. he stated his personal knowledge of the mormons from their earliest history--throughout their hellish career in missouri and this state--which has been characterized by the darkest and most diabolical deeds which have ever disgraced humanity. the committee appointed to draft resolutions brought in the following report, which, after some considerable discussion, was unanimously adopted: whereas, the officer charged with the execution of a writ against joseph smith and others, for riot in the county of hancock, which said writ said officer has served upon said smith and others; and whereas said smith and others refuse to obey the mandate of said writ; and whereas in the opinion of this meeting, it is impossible for said officer so raise a posse of sufficient strength to execute said writ; and whereas it is the opinion of this meeting that the riot is still progressing and that violence is meditated and determined on, it is the opinion of this meeting that the circumstances of the case require the interposition of executive power. therefore, resolved, that a deputation of two discreet men be sent to springfield to solicit such interposition. 2nd, resolved, that said deputation be furnished with a certified copy of the resolution, and be authorized to obtain evidence, by affidavits and otherwise, in regard to the violence which has already been committed, and is still further meditated. dr. evans here arose and expressed his wish that the above resolutions would not retard our operations, but that we would each one arm and equip ourselves forthwith. the resolutions passed at warsaw were again read by dr. barnes, and passed by acclamation. on motion of a. sympson, esq., the suggestion of mr. bagby, {466} appointing places of encampment, was adopted--to wit., warsaw, carthage, green plains, spilman's landing, chili and la harpe. on motion, o. c. skinner and walter bagby, esqs., were appointed a committee to bear the resolutions adopted by this meeting to his excellency the governor, requiring his executive interposition. on motion of j. h. sherman, a central corresponding committee was appointed. order that j. h. sherman, h. t. wilson, chauncey robinson, william s. freeman, thomas morrison, f. m. higbee, lyman prentiss, and stephen h. tyler be said committee, on motion of george rockwell, resolved that constables in the different precincts hold themselves in readiness to obey the officer in possession of the writs, whenever called upon, in summoning the posse. on motion, the meeting adjourned. john knox, president. john doty, lewis f. evans, vice-presidents, w. y. head, secretary. _friday, 14.--_wrote to governor ford as follows: _letter: joseph smith to governor ford--explaining action of city council in proceedings in "expositor" affairs_. nauvoo, june 14, 1844. _his excellency thomas ford_: sir.--i write you this morning, briefly, to inform you of the facts relative to the removal of the press and fixtures of the _nauvoo expositor_ as a nuisance. the 8th and 10th instant were spent by the city council of nauvoo in receiving testimony concerning the character of the _expositor_, and the character and designs of the proprietors. in the investigation it appeared evident to the council that the proprietors were a set of unprincipled, lawless debauchers, counterfeiters, bogus-makers, gamblers, peace-disturbers, and that the grand object of said proprietors was to destroy our constitutional rights and chartered privileges. to overthrow all good and wholesome regulations in society, to strengthen themselves against the municipality, to fortify themselves against the church of which i am a member, and destroy all our religious rights and privileges by libels, slanders, falsehoods, perjury, &c., and sticking at no corruption to accomplish their hellish purposes; and that said paper of itself was libelous of the deepest dye, and very {467} injurious as a vehicle of defamation, tending to corrupt the morals and disturb the peace, tranquility and happiness of the whole community, and especially that of nauvoo. after a long and patient investigation, of the _expositor_ and the character and design of its proprietors, the constitution, the charter, (see addenda to nauvoo charter from the springfield charter, sec. 7) and all the best authorities on the subject; (see chitty's blackstone bk. iii:v, and n., &c., &c) the city council decided that it was necessary for the "peace, benefit, good order and regulations" of said city, "and for the protection of property," and for "the happiness and prosperity of the citizens of nauvoo," that said _expositor_ should be removed, and declaring said _expositor_ a nuisance ordered the mayor to cause them to be removed without delay; which order was committed to the marshal by due process, and by him executed the same day, by removing the paper, press and fixtures into the streets and burning the same; all which was done without riot, noise, tumult or confusion, as has already been proved before the municipality of the city; and the particulars of the whole transaction may be expected in our next _nauvoo neighbor_. i send you this hasty sketch that your excellency may be aware of the lying reports that are now being circulated by our enemies that there has been a "mob at nauvoo," and "blood and thunder," and "swearing that two men were killed," &c., &c., as we hear from abroad, are false--false as satan himself could invent, and that nothing has been transacted here but what has been in perfect accordance with the strictest principles of law and good order on the part of the authorities of this city; and if your excellency is not satisfied, and shall not be satisfied after reading the whole proceedings which will be forthcoming soon, and shall demand an investigation of our municipality before judge pope, or any legal tribunal at the capitol, you have only to write your wishes, and we will be forthcoming. we will not trouble you to fill a writ or send an officer for us. i remain, as ever, a friend of truth, good order, and your excellency's humble servant, joseph smith. the following letters were also written: _letter: john m. bernhisel to governor ford--confirming correctness of the prophet's report of "expositor" affair_. nauvoo, june 14th, 1844. _to his excellency governor ford_: sir.--though i have not the honor of a personal acquaintance with you, i take the liberty of stating to you that i arrived here from {468} the city of new york about a year since, where i was engaged in the practice of medicine for many years; that general smith's letter to you of this date has been read in my hearing; that the statement contained therein in relation to the proceedings of the municipal authorities for the removal of the press whence issued a scandalous sheet entitled the _nauvoo expositor_ are correct, having been an eye-and ear-witness of them. the whole affair was conducted by the city marshal and his posse in the most quiet and orderly manner, without the least noise, riot or tumult; and when the nuisance was abated, they immediately retired and were dismissed. having been a boarder in general smith's family for more than nine months, and having therefore had abundant opportunities of contemplating his character and observing his conduct, i have concluded to give you a few of my "impressions" of him. general joseph smith is naturally a man of strong mental powers, and is possessed of much energy and decision of character, great penetration, and a profound knowledge of human nature. he is a man of calm judgment, enlarged views, and is eminently distinguished by his love of justice. he is kind and obliging, generous and benevolent, sociable and cheerful, and is possessed of a mind of a contemplative and reactive character. he is honest, frank, fearless and independent, and as free from dissimulation as any man to be found. but it is in the gentle charities of domestic life, as the tender and affectionate husband and parent, the warm and sympathizing friend, that the prominent traits of his character are revealed, and his heart is felt to be keenly alive to the kindest and softest emotions of which human nature is susceptible; and i feel assured that his family and friends formed one of the greatest consolations to him while the vials of wrath were poured upon his head, while his footsteps were pursued by malice and envy, and reproach and slander were strewn in his path, as well as during numerous and cruel persecutions, and severe and protracted sufferings in chains and loathsome prisons, for worshiping god according to the dictates of his own conscience. he is a true lover of his country, and a bright and shining example of integrity and moral excellence in all the relations of life. as a religious teacher, as well as a man, he is greatly beloved by this people. it is almost superfluous to add that the numerous ridiculous and scandalous reports in circulation respecting him have not the least foundation in truth. in haste, i have the honor to be your excellency's most obedient and humble servant, john m. bernhisel. {469} _letter: wakefield to governor ford--anent the "expositor" affair_. city of nauvoo, june 14th, 1844. _hon. governor ford_: being a stranger in the city of nauvoo, but fully acquainted with the facts as stated in gen. smith's letter of june 14th, i assert that they are true in every particular, and that the press, in the minds of all unprejudiced people, was a nuisance of the worst character, and that the authorities acted perfectly proper in destroying it; and in accomplishing the act there was no noise, tumult or riot. furthermore, having remained for a few weeks at general smith's house, i think it my duty to state that i have seen nothing in his deportment but what is correct in all his domestic relations, being a kind husband and an affectionate father; and all his affairs, both domestic and official, have not only been free from censure, but praiseworthy, and ought to be imitated by every one desirous of order and peace. yours, sir, most obediently, j. r. wakefield, m. d. _letter: sidney rigdon to governor ford--"expositor" affair_. post office, nauvoo, ill., june 14 1844. _his excellency, thomas ford_: dear sir.--i address this letter to your excellency by the hand of mr. samuel james, in consequence of the difficulties now existing in this county, difficulties in which i have had no concern; and fearing as i do, that in the midst of an excitement so great as i have understood now exists in this county, (i say understood, for it is by report only that i speak) there may be attempts made to prejudice your mind to take some measures of a violent character that may seriously affect the citizens of this place, and injure innocent and unoffending persons, which i am satisfied would grieve your excellency, as well as every other thinking and humane man. there have for a length of time difficulties existed between a number of the citizens of this place, which kept increasing. one of the parties had recourse to the _warsaw signal_ as a medium through which they communicate their difficulties to the world. these productions were inflammatory to a high degree, and the party thus assailed charged the matter as libelous and highly abusive. to these exposures responses appeared in the papers of this place, charging the matter as being false and the authors as defamers and slanderers. things continued thus until a paper was established in this place called the _nauvoo expositor._ the first number of this paper made its appearance, and it was inflammatory and abusive to an extreme. this {470} raised the excitement to a degree beyond control, and threatened serious consequence. at this particular juncture all the authorities of the city feeling a common interest in the peace and quiet of the place, and fearing the worst consequences must follow if something were not done, the city council met and took the matter into consideration, and, after deliberating on the subject and examining the charter, came to the conclusion to hazard all the consequences of declaring the press a nuisance, and accordingly ordered its removal. the city marshal, in obedience to this order, went and removed the press and destroyed it. this was done without tumult or disorder. when the press was destroyed, all returned home, and everything has been perfectly quiet ever since. within the last three days warrants have been issued from a justice of the peace in carthage, calling for the bodies of the persons who destroyed the press. the officer having the matter in charge, refuses the persons a hearing before any other justices of the peace than the one issuing the warrants. with this demand they refused to comply, as there is a large assembly of persons assembled at carthage making threats of violence; and they say, and i have no doubt they verily believe that by going there their lives will be in danger; and from the intelligence which i received last evening from a person in no way connected with the affair, and one of undoubted veracity, i must think so myself. this gentleman informs me that he has been in carthage since monday last at the land sales, and he heard threatenings by the persons assembled there that if they could get into nauvoo they would murder indiscriminately, and those who wanted to escape must leave. this your excellency would abhor as i do. the citizens of this county who do not reside in nauvoo, and those of other counties, have indeed no interest of a personal kind at stake in this matter. there are no persons disturbing them, nor going to do so; and this great excitement does savor of something else to me than a regard for the laws. why not let the parties, as in all other cases of the kind settle their difficulties as the laws of the country in such cases have provided. have the citizens of nauvoo ever interfered with cases of difficulty existing in other parts of the county, held public meetings to inflame the public mind in favor of one party, and prejudice it against the other party? most assuredly they have not. why, then, must the citizens of this place be scourged with such attempts? if the citizens of hancock want the supremacy of the laws maintained let these tumultuous assemblies disperse, and let the civil officers, if resisted, do as in other cases--call for aid instead of assembling in {471} advance, and then call for persons to be brought into their midst as prisoners amidst threats and insults. from the confidence i have in your excellency's superior intelligence, and sound discretion, i doubt not that your excellency will arrive at just conclusions when the matter is submitted to your consideration, as i understand it is about being. i can see no need for executive interference in this case, but disperse all uncalled for assemblies, and let the laws have their regular course, which they can have if these assemblies will disperse. if not, i fear the consequences. i send this to your excellency as confidential, as i wish not to take any part in the affair, or be known in it. with consideration of high regard, i am, dear sir, your excellency's most obedient servant, sidney rigdon. i read the doings of the city council to dr. wakefield, and gave him a volume of the _times and seasons._ about 4 p.m., i rode out with dr. bernhisel. pleasant and warm day. towards night some clouds. a mr. norton was tried before esq. aaron johnson, j. p., on a charge of firing foster's printing office, and acquitted. _saturday, 15.--_at home. two brethren came from lima, and said that colonel levi williams had demanded the arms belonging to the mormons in that neighborhood. they wished my advice on the subject. i told them that when they gave up their arms, to give up their lives with them as dearly as possible. [sidenote: the prophet's advice on giving up arms.] it is reported that a company of men were constantly training at carthage. mr. john m. crane, from warsaw, said that several boxes of arms had arrived at warsaw from quincy. there was some considerable excitement, but expected they were going to wait the meeting at carthage, which was fixed for the middle of next week. the _maid of iowa_ arrived at half-past two p.m., while i was examining the painting, "death on the pale horse," by benjamin west, which has been exhibiting in my reading room for the last three days. the _maid_ had {472} lost her lighter, which was loaded at the time with corn and lumber, it having broken in two on a snag in the iowa river. this morning samuel james started for springfield to carry letters and papers to governor ford concerning the destruction of the _expositor_ press. about 7 p.m. i rode out with orrin p. rockwell. i received the following letter: _letter: a. ladd a joseph smith--wharfage matter_. fort madison, june 15th, 1844. _gen. joseph smith_: dear sir.--i have been informed that a writ was issued against the steam ferry, _new purchase,_ for wharfage, on tuesday last, but no such writ has been served or shown to me, and i am anxious to learn the facts of the case. if it is required, i will pay wharfage with the greatest of pleasure; but i would dislike to have cost to pay in addition. i expect to visit this place with my boat at least once a week during the season. you will confer a favor on me by informing me in relation to the ordinance, &c. it has been rumored that the _new purchase_ was employed to convey to nauvoo an armed force to attack the citizens in connection with other companies, on account of the late difficulties at your place; but it is not true. i assure you that the boat will not be employed in any unlawful enterprise, and i further assure you that there is no unkind feeling existing in our place against the people of your place. i remain yours with respect, a. ladd. captain of the _new purchase_. gen. joseph smith, nauvoo, ill. {473} chapter xxii. discourse of the prophet--the godhead--the mob uprising--arrest of president smith, et al. over the "expositor" affair--trial before esquire wells. [sidenote: conference in michigan.] a conference was held at franklin, michigan. present of the twelve, wilford woodruff and george a. smith; elder george a. smith presided. nine branches were represented, comprising 170 members, 8 elders, 5 priests, 5 teachers and 3 deacons. there were ordained 1 high priest, 9 elders, 2 priests, and 1 deacon, under the hands of elders wilford woodruff, george a. smith and charles c. rich. _sunday, june 16, 1844_.--i preached at the stand at 10 a.m. before i closed my remarks it rained severely. the following synopsis was reported by elder thomas bullock, whom i had transferred from the duties of clerk of the _maid of iowa_ to my office. sermon by the prophet--the christian godhead--plurality of gods. _meeting in the grove, east of the temple, june 16, 1844_. prayer by bishop newel k. whitney. choir sang, "mortals awake." president joseph smith read the 3rd chapter of revelation, and took for his text 1st chapter, 6th verse--"and hath made us kings and priests unto god and his father: to him be glory and dominion forever and ever. amen." it is altogether correct in the translation. now, you know that of late some malicious and corrupt men have sprung up and apostatized from the church of jesus christ of latter-day saints, and they declare that the prophet believes in a plurality of gods, and, lo and behold! we have discovered a very great secret, they cry--"the prophet says there are many gods, and this proves that he has fallen." {474} it has been my intention for a long time to take up this subject and lay it clearly before the people, and show what my faith is in relation to this interesting matter. i have contemplated the saying of jesus (luke 17th chapter, 26th verse)--"and as it was in the days of noah, so shall it be also in the days of the son of man." and if it does rain, i'll preach this doctrine, for the truth shall be preached. i will preach on the plurality of gods. i have selected this text for that express purpose. i wish to declare i have always and in all congregations when i have preached on the subject of the deity, it has been the plurality of gods. it has been preached by the elders for fifteen years. i have always declared god to be a distinct personage, jesus christ a separate and distinct personage from god the father, and that the holy ghost was a distinct personage and a spirit, and these three constitute three distinct personages and three gods. if this is in accordance with the new testament, lo and behold! we have three gods anyhow, and they are plural: and who can contradict it? our text says "and hath made us kings and priests unto god and his father." the apostles have discovered that there were gods above, for paul says god was the father of our lord jesus christ. my object was to preach the scriptures, and preach the doctrine they contain, there being a god above, the father of our lord jesus christ. i am bold to declare i have taught all the strong doctrines publicly, and always teach stronger doctrines in public than in private. john was one of the men, and apostles declare they were made kings and priests unto god, the father of our lord jesus christ. it reads just so in the revelation. hence, the doctrine of a plurality of gods is as prominent in the bible as any other doctrine. it is all over the face of the bible. it stands beyond the power of controversy. a wayfaring man, though a fool, need not err therein. paul says there are gods many and lords many. i want to set it forth in a plain and simple manner; but to us there is but one god--that is _pertaining to us;_ and he is in all and through all. but if joseph smith says there are gods many and lords many, they cry, "away with him! crucify him! crucify him!" mankind verily say that the scriptures are with them. search the scriptures, for they testify of things that these apostates would gravely pronounce blasphemy. paul, if joseph smith is a blasphemer, you are. i say there are gods many and lords many, but to us only one, and we are to be in subjection to that one, and no man can limit the bounds or the eternal existence of eternal time. hath he beheld the eternal world, and is he authorized to say that there is only one god? he makes himself a fool if he thinks or says so, and there is an end of his {475} career or progress in knowledge. he cannot obtain all knowledge, for he has sealed up the gate to it. some say i do not interpret the scripture the same as they do. they say it means the heathen's gods. paul says there are gods many and lords many; and that makes a plurality of gods, in spite of the whims of all men. without a revelation, i am not going to give them the knowledge of the god of heaven. you know and i testify that paul had no allusion to the heathen gods. i have it from god, and get over it if you can. i have a witness of the holy ghost, and a testimony that paul had no allusion to the heathen gods in the text. i will show from the hebrew bible that i am correct, and the first word shows a plurality of gods; and i want the apostates and learned men to come here and prove to the contrary, if they can. an unlearned boy must give you a little hebrew_. berosheit baurau eloheim ait aushamayeen vehau auraits,_ rendered by king james' translators, "in the beginning god created the heaven and the earth." i want to analyze the word _berosheit. rosh,_ the head; _sheit,_ a grammatical termination, the _baith_ was not originally put there when the inspired man wrote it, but it has been since added by an old jew. _baurau_ signifies to bring forth; _eloheim_ is from the word _eloi_, god, in the singular number; and by adding the word _heim,_ it renders it gods. it read first, "in the beginning the head of the gods brought forth the gods," or, as others have translated it, "the head of the gods called the gods together." i want to show a little learning as well as other fools- a little learning is a dangerous thing. drink deep, or taste not the pierian spring, there shallow draughts intoxicate the brain, and drinking largely sobers us up again. all this confusion among professed translators is for want of drinking another draught. the head god organized the heavens and the earth. i defy all the world to refute me. in the beginning the heads of the gods organized the heavens and the earth. now the learned priests and the people rage, and the heathen imagine a vain thing. if we pursue the hebrew text further, it reads, _"berosheit baurau eloheim ait aashamayeen vehau auraits"--_"the head one of the gods said. let us make a man in our own image." i once asked a learned jew, "if the hebrew language compels us to render all words ending in _heim_ in the plural, why not render the first _eloheim_ plural?" he replied, "that is the rule with few exceptions; but in this case it would ruin the bible." he acknowledged i was right. i came here to investigate these things precisely as i believe them. hear and judge for yourselves; and if you go away satisfied, well and good. {476} in the very beginning the bible shows there is a plurality of gods beyond the power of refutation. it is a great subject i am dwelling on. the word _eloheim_ ought to be in the plural all the way through--gods. the heads of the gods appointed one god for us; and when you take [that] view of the subject, it sets one free to see all the beauty, holiness and perfection of the gods. all i want is to get the simple, naked truth, and the whole truth. many men say there is one god; the father, the son and the holy ghost are only one god! i say that is a strange god anyhow--three in one, and one in three! it is a curious organization. "father, i pray not for the world, but i pray for them which thou hast given me." "holy father, keep through thine own name those whom thou hast given me, that they may be one as we are." all are to be crammed into one god, according to sectarianism. it would make the biggest god in all the world. he would be a wonderfully big god--he would be a giant or a monster. i want to read the text to you myself--"i am agreed with the father and the father is agreed with me, and we are agreed as one." the greek shows that it should be agreed. "father, i pray for them which thou hast given me out of the world, and not for those alone, but for them also which shall believe on me through their word, that they all may be agreed, as thou, father, art with me, and i with thee, that they also may be agreed with us," and all come to dwell in unity, and in all the glory and everlasting burnings of the gods; and then we shall see as we are seen, and be as our god and he as his father. i want to reason a little on this subject. i learned it by translating the papyrus which is now in my house. i learned a testimony concerning abraham, and he reasoned concerning the god of heaven. "in order to do that," said he, "suppose we have two facts: that supposes another fact may exist--two men on the earth, one wiser than the other, would logically show that another who is wiser than the wisest may exist. intelligences exist one above another, so that there is no end to them." if abraham reasoned thus--if jesus christ was the son of god, and john discovered that god the father of jesus christ had a father, you may suppose that he had a father also. where was there ever a son without a father? and where was there ever a father without first being a son? whenever did a tree or anything spring into existence without a progenitor? and everything comes in this way. paul says that which is earthly is in the likeness of that which is heavenly, hence if jesus had a father, can we not believe that _he_ had a father also? i despise the idea of being scared to death at such a doctrine, for the bible is full of it. i want you to pay particular attention to what i am saying. jesus {477} said that the father wrought precisely in the same way as his father had done before him. as the father had done before. he laid down his life, and took it up the same as his father had done before. he did as he was sent, to lay down his life and take it up again; and then was committed unto him the keys, &c. i know it is good reasoning. i have reason to think that the church is being purged. i saw satan fall from heaven, and the way they ran was a caution. all these are wonders and marvels in our eyes in these last days. so long as men are under the law of god, they have no fears--they do not scare themselves. i want to stick to my text, to show that when men open their lips against these truths they do not injure me, but injure themselves. to the law and to the testimony, for these principles are poured out all over the scriptures. when things that are of the greatest importance are passed over by weak-minded men without even a thought, i want to see truth in all its bearings and hug it to my bosom. i believe all that god ever revealed, and i never hear of a man being damned for believing too much; but they are damned for unbelief. they found fault with jesus christ because he said he was the son of god, and made himself equal with god. they say of me, like they did of the apostles of old, that i must be put down. what did jesus say? "is it not written in your law, i said, ye are gods? if he called them gods unto whom the word of god came, and the scriptures cannot be broken, say ye of him whom the father had sanctified and sent into the world, thou blasphemest, because i said i am the son of god?" it was through him that they drank of the spiritual rock. of course he would take the honor to himself. jesus, if they were called gods unto whom the word of god came, why should it be thought blasphemy that i should say i am the son of god? oh, poor, blind apostates! did you never think of this before? these are the quotations that the apostates take from the scriptures. they swear that they believe the bible, the book of mormon and the doctrine and covenants and then you will get from them filth, slander, and bogus-makers plenty. one of the apostate church official members prophesied that joseph would never preach any more, and yet i am now preaching. go and read the vision in the book of covenants. there is clearly illustrated glory upon glory--one glory of the sun, another glory of the moon, and a glory of the stars; and as one star differeth from another star in glory, even so do they of the telestial world differ in glory, and every man who reigns in celestial glory is a god to his dominions. by the apostates admitting the testimony of the doctrine and covenants, they damn themselves. paul, what do you say? they impeached paul {478} and all went and left him. paul had seven churches, and they drove him off from among them; and yet they cannot do it by me. i rejoice in that. my testimony is good. paul says, "there is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. so is also the resurrection of the dead." they who obtain a glorious resurrection from the dead, are exalted far above principalities, powers, thrones, dominions and angels, and are expressly declared to be heirs of god and joint heirs with jesus christ, all having eternal power. the scriptures are a mixture of very strange doctrines to the christian world, who are blindly led by the blind. i will refer to another scripture. "now," says god, when he visited moses in the bush, (moses was a stammering sort of a boy like me) god said, "thou shalt be a god unto the children of israel." god said, "thou shalt be a god unto aaron, and he shall be thy spokesman." i believe those gods that god reveals as gods to be sons of god, and all can cry, "abba, father!" sons of god who exalt themselves to be gods, even from before the foundation of the world, and are the only gods i have a reverence for. john said he was a king. "and from jesus christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto god, and his father; to him be glory and dominion forever and ever amen." oh, thou god who art king of kings and lord of lords, the sectarian world, by their actions, declare, "we cannot believe thee." the old catholic church traditions are worth more than all you have said. here is a principle of logic that most men have no more sense than to adopt. i will illustrate it by an old apple tree. here jumps off a branch and says, i am the true tree, and you are corrupt. if the whole tree is corrupt, are not its branches corrupt? if the catholic religion is a false religion, how can any true religion come out of it? if the catholic church is bad, how can any good thing come out of it? the character of the old churches have always been slandered by all apostates since the world began. i testify again, as the lord lives, god never will acknowledge any traitors or apostates. any man who will betray the catholics will betray you; and if he will betray me, he will betray you. all men are liars who say they are of the true church without the revelations of jesus christ and the priesthood of melchisedek, which is after the order of the son of god. it is in the order of heavenly things that god should always send a {479} new dispensation into the world when men have apostatized from the truth and lost the priesthood; but when men come out and build upon other men's foundations, they do it on their own responsibility, without authority from god; and when the floods come and the winds blow, their foundations will be found to be sand, and their whole fabric will crumble to dust. did i build on any other man's foundation? i have got all the truth which the christian world possessed, and an independent revelation in the bargain, and god will bear me off triumphant. i will drop this subject. i wish i could speak for three or four hours; but it is not expedient on account of the rain: i would still go on, and show you proof upon proofs; all the bible is equal in support of this doctrine, one part as another. [on account of the rain it was impossible for thomas bullock to report any more]. [sidenote: advice of judge thomas on _expositor_ affair.] judge jesse b. thomas came to nauvoo, and advised me to go before some justice of the peace of the county, and have an examination of the charges specified in the writ from justice morrison of carthage; and if acquitted or bound over, it would allay all excitement, answer the law and cut off all legal pretext for a mob, and he would be bound to order them to keep the peace. [sidenote: inquiry of delegation from madison.] some forty gentlemen from madison came down on a steamer to inquire into our difficulties. i met them at the masonic hall at 2 p.m., and gave them the desired information. dr. richards, the city recorder, read the minutes of the council declaring the _nauvoo expositor_ a nuisance. they expressed themselves satisfied. i then went to the temple stand and met some thousands of the brethren. i instructed them to keep cool, and prepare their arms for defense of the city, as it was reported that a mob was collecting in carthage and other places. i exhorted them to be quiet and make no disturbance, and instructed the brethren to organize into the capacity of a public meeting and send delegates to all the surrounding towns and villages, to explain the cause of the disturbance, and show {480} them that all was peace at nauvoo, and that there was no cause for any mobs. a messenger arrived stating that the clerk of the county court expected to be driven out of carthage tomorrow, and the only way to prevent the shedding of blood was to get the governor in person to come down with his staff. i wrote to governor ford stating the facts as follows: _letter: joseph smith to governor ford--inviting the governor to nauvoo_. nauvoo, illinois, june 16th, 1844. _his excellency thomas ford_: sir.--i am informed from credible sources, as well as from the proceedings of a public meeting at carthage, &c., as published in the _warsaw signal_ extra, that an energetic attempt is being made by some of the citizens of this and the surrounding counties to drive and exterminate "the saints" by force of arms; and i send this information to your excellency by a special messenger, hugh mcfall, adjutant-general, nauvoo legion, who will give all particulars; and i ask at your hands immediate counsel and protection. judge thomas has been here and given his advice in the case, which i shall strictly follow until i hear from your excellency, and in all cases shall adhere to the constitution and laws. the nauvoo legion is at your service to quell all insurrection and support the dignity of the common weal. i wish, urgently wish your excellency to come down in person with your staff and investigate the whole matter without delay, and cause peace to be restored to the country; and i know not but this will be the only means of stopping an effusion of blood. the information referred to above is before me by affidavit. i remain, sir, the friend of peace, and your excellency's humble servant, joseph smith. i enclosed a copy of the following affidavit: _affidavit: mob movements_. state of illinois, hancock co., city of nauvoo. ss. june 16th, 1844. personally appeared before me willard richards, clerk of the municipal court of the city of nauvoo, thomas g. wilson; and after being duly sworn according to law, deposeth and saith that during the last evening robert johnson, of the county aforesaid, told {481} deponent that fifteen hundred missourians would assemble at warsaw, in said county, on the morning of the 17th instant; that the arms of the quincy greys had been sent up to warsaw; that they had five cannon at warsaw; that said missourians, and others who would join them, would proceed to carthage, and the quincy greys and other companies from adams county were to meet the missourians in carthage at the time before stated; that from carthage they were going round to the branches of the church of latter-day saints in said county, and inform them that they must deny joseph's being a prophet, and if they did not deny joseph, they must leave immediately: and on thursday next the whole mob were to proceed to nauvoo and demand joseph and hyrum smith, and the city council of said city, and if joseph and hyrum and the city council were not given up they would blow up the city, and kill and exterminate all the inhabitants of said city. thomas g. wilson. [seal of municipal court.] subscribed and sworn to before me, willard richards, clerk. in testimony whereof i have hereunto set my hand and seal of the municipal court of said city, at the time and place above written. willard richards, clerk of the municipal court, city of nauvoo. i have compared the within affidavit with the original, and find it a true copy. in witness whereof i have hereunto set my hand and seal of court at the city of nauvoo, this 16th day of june, 1844. willard richards, clerk of the municipal court, city of nauvoo. brother butler, from bear creek, came in and made affidavit before the recorder that fifteen hundred missourians were to cross the mississippi to warsaw the next morning, on their way to carthage. i received a letter from father morley: _letter: isaac morley to joseph smith--mob threats_. _president joseph smith_: sir.--believing it to be my duty to inform you of the proceedings of a wicked clan against the saints in this place, i improve this opportunity. on yesterday, george baker, in company with joseph barber, a mr. john banks, luther perry and one more, (his name i have not got) came to my house. mr. baker came to my door and said he had {482} some business, and wished to speak with me. i went out into my dooryard with him, and he came in company with a mr. banks and others. they informed me they were a committee appointed to inform me and our people that they had three propositions to make to us. in the first place, yourself and about seventeen others had broken the law and good order of society; that we, the mormon people, must take up arms and proceed with them for your arrest, or take our effects and proceed immediately to nauvoo, otherwise give up our arms, and remain quiet until the fuss is over. we have until monday morning next to make up our minds. we have made up our minds that we shall not comply with any of these proposals, but stand in our own defense. we have no signature from the governor, or any official officer, to accept of such wicked proposals. we are informed that the company must be at col. williams' tomorrow morning at eight o'clock to proceed to nauvoo. i have thought it my duty to inform you of the proceedings here. this from your humble servant, isaac morley. june 16th, 1844, we certify the above is true. gardner snow, edmund durfee, ira willsey. i sent the following answer by joseph s. allen: _letter: joseph smith to isaac morley--instructions on resisting mob_. headquarters nauvoo legion, nauvoo. lieut.-general's office, june 16th, 1844 _col. isaac morley_: sir.--in reply to yours of this date, you will take special notice of the movements of the mob party that is stirring up strife and endeavoring to excite rebellion to the government and destroy the saints, and cause all the troops of said legion in your vicinity to be in readiness to act at a moment's warning; and if the mob shall fall upon the saints by force of arms, defend them at every hazard unless prudence dictate the retreat of the troops to nauvoo, in which case the mob will not disturb your women and children; and if the mob move towards nauvoo, either come before them or in their rear and be ready to co-operate with the main body of the legion. instruct the companies to keep cool, and let all things be done decently and in order. give information by affidavit before a magistrate and special messengers {483} to the governor of what has occurred, and every illegal proceeding that shall be had on the subject, without delay. also notify me of the same, and demand instruction and protection from the governor. joseph smith. lieut.-gen. nauvoo legion. i insert the minutes of a public meeting: _minutes of a public meeting at nauvoo_. a public meeting was held in the city of nauvoo on sunday evening, the 16th inst. mr. john taylor was unanimously called to the chair, and william clayton appointed clerk. the chairman stated briefly the object of the meeting, whereupon it was unanimously resolved, that inasmuch as many false reports are being circulated through this county by designing characters for the purpose of bringing persecution upon the peaceable citizens of this city we will use our endeavors to disabuse the public mind, and present a true statement of facts before them as speedily as possible. resolved that for the more speedy accomplishment of this object, this meeting appoint delegates to go to the different precincts throughout the county to lay a true statement of facts before the public. the following delegates were then appointed; to warsaw precinct, messrs. joseph a. kelting, hugh mcfall and john t. barnett. rocky run precinct, messrs. anson call, e. horner, nicholas boscow and david evans. carthage precinct, messrs. lewis robinson, jeremiah hatch, jun.. and dr. robinson. lima precinct, messrs. william allen, elam luddington, and charles warner. la harpe and pilot grove, messrs. benjamin warrington and hiram kimball. spilman's landing and appanoose, messrs. elijah r. swackhammer, and truman gillett, jun. st. mary's and chili, messrs. philander colton and averett. fountain green and macedonia, messrs. moses claire and andrew r. perkins. augusta and plymouth, messrs. peter slater, darwin chase and john mcillwrick. on motion, meeting adjourned _sine die_. john taylor, president, william clayton, secretary. {484} and i issued the following: proclamation. mayor's office, nauvoo, june 16th, 1844. as there are a number of statements in circulation which have for their object the injury of the latter-day saints, all of which are false and prompted by black-hearted villains, i therefore deem it my duty to disabuse the public mind in regard to them, and to give a plain statement of facts which have taken place in the city within a few days past, and which have brought upon us the displeasure of the unprincipled and the uninformed, and seems to afford an opportunity to our enemies to unite and arouse themselves to mob. and already they have commenced their hellish operations by driving a few defenseless "mormons" from their houses and homes in the vicinity of warsaw and carthage. a short time since a press was started in this city which had for its object the destruction of the institutions of the city, both civil and religious. its proprietors are a set of unprincipled scoundrels, who attempted in every possible way to defame the character of the most virtuous of our community, and change our peaceful and prosperous city into a place as evil and polluted as their own black hearts. to rid the city of a paper so filthy and pestilential as this became the duty of every good citizen who loves good order and morality. a complaint was made before the city council, and after a full and impartial investigation it was voted (without one dissenting voice) a public nuisance, and to be immediately destroyed. the peace and happiness of the place demanded it, the virtue of our wives and daughters demanded it, and our consciences demanded it at our hands as conservators of the public peace. that we acted right in this matter we have the assurance of one of the ablest expounders of the laws of england, namely, blackstone, the constitution of the state of illinois, and our own chartered rights. if, then, our charter gives us the power to decide what shall be a nuisance, and cause it to be removed, where is the offense? what law is violated? if, then, no law has been violated, why this ridiculous excitement and bandying with lawless ruffians to destroy the happiness of a people whose religious motto is "peace and good will toward all men?" our city is infested with a set of blacklegs, counterfeiters and debauchers, and that the proprietors of this press were of that class the minutes of the municipal court fully testify, and in ridding our young and flourishing city of such characters we are abused by not only villainous demagogues, but by some who from their station and influence {485} in society, ought rather to raise than repress the standard of human excellence. we have no disturbance nor excitement among us, save what is made by the thousand-and-one idle rumors afloat in the country. everyone is protected in his person and property, and but few cities of a population of twenty thousand people, in the united states, have less of dissipation or vice of any kind than the city of nauvoo. of the correctness of our conduct in this affair, we appeal to every high court in the state, and to its ordeal we are willing to appear at any time that his excellency, governor ford, shall please call us before it. i therefore, in behalf of the municipal court of nauvoo, warn the lawless not to be precipitate in any interference in our affairs; for, as sure as there is a god in israel, we shall ride triumphant over all oppression. joseph smith, mayor. i received a letter from my uncle, john smith: _letter: john smith to joseph smith--accompanying delegation to the prophet_. macedonia, illinois, sunday, june 16th, 1844. _president smith_: dear sir.--we send you brothers perkins, two faithful brethren, who will give you all the information which is within our knowledge of the proceedings of our enemies; and as we have not heard or received communication from nauvoo as regards the course we should pursue, we now ask your counsel, and you will please forward per brother perkins. we should have sought your counsel sooner, only on account of high water. please communicate in writing the course we in this part of the country should pursue. the brethren in these parts are in good faith, spirits, and health generally, and may be relied on. respectfully, john smith. general joseph smith. _monday, 17.--_i wrote the following to my uncle, john smith: _letter: joseph smith to john smith--instructions in case of mob violence_. nauvoo, june 17th, 1844. _uncle john_: dear sir.--the brethren from ramus arrived here this morning. we were glad to see them, and to hear that you were all alive in the midst of the ragings of an infatuated and blood-thirsty mob. i write {486} these few lines to inform you that we feel determined in this place not to be dismayed if hell boils over all at once. we feel to hope for the best, and determined to prepare for the worst; and we want this to be your motto in common with us, "that we will never ground our arms until we give them up by death." free trade and sailor's rights, protection of persons and property, wives and families. if a mob annoy you, defend yourselves to the very last; and if they fall upon you with a superior force, and you think you are not able to compete with them, retreat to nauvoo. but we hope for better things. but remember, if your enemies do fall upon you, be sure and take the best and most efficient measures the emergency of the case may require. remember the front and the rear of your enemies, because if they should come to nauvoo to attack it unlawfully and by mob force, a little annoyance upon the rear with some bold fellows would be a very good thing to weaken the ranks of an enemy. it is impossible to give you correct information what to do beforehand; but act according to the emergency of the case, but never give up your arms, but die first. the brethren will give you information of the conversation between us. we have sent to the governor, and are about to send again, and we want you to send affidavits and demand the attention of the governor, and request protection at his hand, in common with the rest of us that by our continual wearying we may get him to come and investigate the whole matter. i now conclude with my best wishes, and must refer you to the brethren for further information. joseph smith. mayor of the city of nauvoo, and lieut.-general of the nauvoo legion. my brother hyrum wrote the following letter to president brigham young. _letter: hyrum smith to brigham young--calling home the twelve_. city of nauvoo, june 17th, 1844. _dear brother brigham young_: there has been for several days a great excitement among the inhabitants in the adjoining counties. mass meetings are held upon mass meetings drawing up resolutions to utterly exterminate the saints. the excitement has been gotten up by the laws, fosters and the higbees, and they themselves have left the city and are engaged in the mob. they have sent their runners into the state of missouri to excite them to murder and bloodshed, and the report is that a great many hundreds {487} of them will come over to take an active part in murdering the saints. the excitement is very great indeed. it is thought best by myself and others for you to return without delay, and the rest of the twelve, and all the elders that have gone out from this place, and as many more good, faithful men as feel disposed to come up with them. let wisdom be exercised; and whatever they do, do it without a noise. you know we are not frightened, but think it best to be well prepared and be ready for the onset; and if it is extermination, extermination it is, of course. communicate to the others of the twelve with as much speed as possible, with perfect stillness and calmness. a word to the wise is sufficient; and a little powder, lead and a good rifle can be packed in your luggage very easy without creating any suspicion. there must be no excuses made, for wisdom says that a strict compliance with our request will be for our safety and welfare. in haste, i remain yours in the firm bonds of the new and everlasting covenant, hyrum smith. p. s.--large bodies of armed men, cannon and munitions of war are coming on from missouri in steamboats. these facts are communicated to the governor and president of the united states, and you will readily see that we have to prepare for the onset. in the bonds of the new and everlasting covenant, i remain yours, joseph smith. [sidenote: arrest of the prophet _et. al._ for destroying the _expositor_.] this morning [17th of june] i was arrested, together with samuel bennett, john taylor, william w. phelps, hyrum smith, john p. greene, dimick b. huntington, jonathan dunham, stephen markham, jonathan h. holmes, jesse p. harmon, john lytle, joseph w. coolidge, h. david redfield, o. p. rockwell, and levi richards, by constable joel s. miles, on a writ issued by daniel h. wells, on complaint of w. g. ware, for a riot on the 10th inst. in destroying the _nauvoo expositor_ press. at 2 p.m. we went before justice wells at his house; and after a long and close examination we were discharged. the following is a copy of the minutes of this trial. {488} _minutes of the trial of joseph smith et al. before esquire wells--"expositor" affair_. for the "neighbor." state of illinois, county of hancock, ss. justice's court, june 17th, 1844, daniel h. wells, justice of the peace, presiding. state of illinois _v._ joseph smith, samuel bennett, john taylor, william w. phelps, hyrum smith, john p. greene, stephen perry, dimick b. huntington, jonathan dunham, stephen markham, jonathan h. holmes, jesse p. harmon, john lytle, joseph w. coolidge, h. david redfield, orrin porter rockwell and levi richards. defendants were brought before the court by joel s. miles, constable of the county aforesaid, by virtue of a warrant issued by the court on complaint of w. g. ware, for a "riot committed in the city of nauvoo, county aforesaid, on or before the 10th day of june, 1844, by forcibly entering a brick building in said city, occupied as a printing office and taking therefrom by force, and with force of arms, a printing-press, types and paper, together with other property, belonging to william law, wilson law, robert d. foster, charles a. foster, francis m. higbee, chauncey l. higbee and charles ivins, and breaking in pieces and burning the same in the streets." george p. stiles, esq., appeared as counsel for the defense, and edward bonny, esq., for the prosecution. w. g. ware sworn. said he was present when the city council passed an order for the destruction of the press. went up to the temple and heard the marshal read the order of the mayor. did not know how they got into the building. the press was taken out and destroyed. defendants' counsel objected to witness, stating who voted for the passage of the bill in the council and read burns' definition of a riot, and said there could be no accessory. councilor bonny read from the statute, page 173, and pleaded there might be an accessory to a riot. court decided there might be an accessory to any crime either before or after the fact. witness knew some who voted for the order in the city council. heard gen. dunham give orders for the destruction of the press. dunham, redfield and richards took an active part in the destruction of the press. did not know all the persons. cross-examined: city council considered the press a nuisance, and ordered it to be abated. was present at the execution of the mayor's {489} orders. no unnecessary noise. all was done peaceably. saw no disorder. heard no language by the prisoners calculated to disturb the peace. henry o. norton sworn. was at the printing office. heard marshal greene give orders to open the door. markham carried out the press and type. recollected dunham. could not identify any others. no contention between the marshal and higbee. marshal asked charles a. foster for the key, which he refused to give. heard no threats concerning the destruction of the press any time. o. f. moesseur sworn. saw many of the people gather around the printing office. went over, back, and over again. could not identify any person. heard no loud talking or noise. p. t. rolfe sworn. was at work in the printing office last monday night. chauncey higbee came in and said the council was about to destroy the press, and took some papers from the desk. marshal greene came with a company and demanded the key. foster and higbee forbade him. door was opened by lytle, as witness thought. the press and fixtures were destroyed, and some paper and a desk belonging to dr. foster, containing several thousand dollars of property, four thousand dollars auditor's warrants, and other valuable papers. cross-examined: did not know the amount of warrants and papers. presumed they were destroyed, did not know whether they were destroyed. was from the office long enough to have them taken out. said greene, dunham, markham, holmes, perry, edwards and harmon helped to move the press. never knew anything against joseph smith personally. b. warrington sworn. was present at the council when the bill passed to destroy the press. joseph smith objected to calling in question the doings of the city council, and referred to the proceedings of congress to show that all legislative bodies have a right to speak freely on any subject before them, and that congress is not responsible for a riot which might arise on the execution of their order by the marshal; that the execution of such order could not be a riot, but a legal transaction; that the doings of the city council could only be called in question by the powers above them, and that a magistrate had not that power; that the city council was not arraigned here for trial, but individuals were arraigned for a riot. if the city council had transcended their powers, they were amenable to the supreme court; and that judge thomas had decided that an action could not lie if no riot had been committed. councilor bonny said, if the act was committed under an ordinance of the city, they might show it in justification. {490} court decided that the gentlemen arraigned were arraigned in their individual capacity, and could not be recognized by the court in their official capacity. witness said that all he heard the prisoners say was said as councilors. testimony on the prosecution closed. councilor stiles moved that the prisoners be dismissed for want of a case being made out. councilor bonny read the riot act, and pleaded a case had been made out. motion overruled by the court. dr. wakefield, willard richards and edward wingott sworn. dr. j. r. wakefield, of new york, said he went on the hill after the order passed the council. saw some portion of the legion collected, walking quietly along as though they were walking to the "dead march in saul." there was no noise or tumult. higbee asked the marshal his authority. marshal stated his authority from the mayor for abating the nuisance. higbee set them all at defiance. some twelve men were called out, who went up stairs and opened the door. did not know how the door was opened. there was not more than one thump. marshal greene asked one of the officers if anything was destroyed except what belonged to the press? and the officer replied, "no." all was done in perfect order--as peaceably as people move on a sunday. was present all the time. all that was done was done in their official capacity as officers of the city. councilor bonny objected to the testimony, as it was not before the court that there was any city. court decided that any knowledge in possession of the court was testimony in the court. e. wingott, of boston, concurred in dr. wakefield's statements. was by the door when it was opened, and knew that nothing more than a knee was put against it. all was done quietly. was present in the city council when the order passed. nothing said in council except what was said in capacity of councilors and aldermen. was by the door all the time when the press and type and things used in connection with the press were destroyed. there was no other property taken from the building. cross-examined: did not know the name of the man who opened the door. knew orrin p. rockwell. willard richards read the resolutions of the city council of the 10th instant, declaring the press a nuisance, &c., and the mayor's order to the marshal to destroy the press, and the lieut.-general's order to major-general dunham to assist the marshal with the legion, if needed, {491} to abate the nuisance, and the marshal's return that the press and type were destroyed (as published in the _neighbor_, june 19). court queried about the destruction of the desk. dr. wakefield was again called up. heard marshal tell the officers and men to hurt no property, except the press, type and fixtures: and after the abatement, marshal inquired if his order had been obeyed, and the officers said it had. e. wingott called again. heard mr. foster ask higbee for the key of the office, and afterward saw him deliver the key to mr. higbee. there was nothing destroyed but what pertained to the press. addison everett of new york, sworn. saw the press and type taken out and burned. saw no other property burned. desk might have been taken away before. should not have seen it, if it had been. saw no desk burned. does not believe any desk was burned. joel s. miles sworn. foster said his docket was not burned. witness was sure that dr. foster said he had taken other papers out of the desk. w. g. ware called again. saw charles foster coming from the office and go into foster's house with books under his arm. looked like account books. saw nothing but the press and fixtures brought out, except a chair, and the marshal ordered it to be carried back. e. wingott recalled. stood close by the door. could see all that was done. did not believe a desk could be brought out and he not see it. dr. wakefield recalled. joseph smith and hyrum were not on the hill at all that evening. joseph w. coolidge was discharged by the court and sworn. charles foster asked francis higbee for the key to the office. higbee hesitated. foster said he wanted to get a desk that had some valuable papers in it. foster got the key and went in. did not see him remove the desk. might have removed it, and witness not see it. there was no desk burned. the councilors submitted the case without plea, and the court discharged the prisoners. {492} chapter xxiii. rumors of invasion from missouri--the legion ordered to assist the city marshal--nauvoo placed under martial law--the mayor's address to the legion. _monday, june, 17, 1844, (continued).--_edward hunter, philip b. lewis and major john bills started with the affidavit of thomas g. wilson and my letter, &c., to take to governor ford. i charged edward hunter, under oath, to tell governor ford all he knew concerning me, good or bad, as he has known me for several years; and i said to him, "brother hunter, you have always wished you had been with us from the commencement. if you will go to springfield and do this business for me now in this time of danger, it shall be as though you had been in missouri and had always been with us." stephen markham made the following affidavit: _affidavit of stephen markham--nauvoo to be attacked_. state of illinois, city of nauvoo, ss. on the 17th day of june, 1844, came stephen markham before me, willard richards, recorder of said city; and after being duly sworn, deposeth and saith that, from the public papers, especially the warsaw papers, and from reports from the various precincts, a mob may be expected to make an immediate attack upon the citizens and city of nauvoo, on account of the gatherings at the various precincts, and threats to exterminate the latter-day saints. stephen markham. sworn and subscribed to before me this 17th day of june, 1844. willard richards, recorder of the city of nauvoo. {493} as soon as the affidavit came to my knowledge, i issued the following: proclamation. nauvoo, june 17th, 1844. _to john p. greene, marshal of the city of nauvoo, &c_.: sir.--complaint having been made to me on oath that a mob is collecting at sundry points to make an attack on this city, you will therefore take such measures as shall be necessary to preserve the peace of said city according to the provisions of the charter and the laws of the state; and with the police and the legion, see that no violent act is committed. general dunham is hereby instructed to act with the marshal in keeping the peace, according to law. joseph smith, mayor. and also: order to the legion. headquarters nauvoo legion, nauvoo, june 17th, 1844. _to major general in command, jonathan dunham_: complaint having been made on oath that a mob is preparing to make an attack upon this city and citizens of nauvoo, and having directed the marshal to keep the peace, you are hereby commanded to order the nauvoo legion to be in readiness to assist said marshal in keeping the peace, and doing whatever may be necessary to preserve the dignity of the state and city. joseph smith, lieut.-general n. l. also: legion placed at command of city marshal. headquarters nauvoo legion, june 17th, 1844. _to major-general in command, jonathan dunham_: you are hereby instructed to execute all orders of the marshal, and perform all services with as little noise and confusion as possible, and take every precaution to prevent groups of citizens, &c., from gathering on the bank of the river, on the landing of boats or otherwise, and allay every cause and pretext of excitement as well as suspicion, and let your operations be efficient and decided. joseph smith, lieut.-gen. n. l. i also issued an order to col. a. p. rockwood to call out {494} my guard and staff immediately to my headquarters; and i also ordered the legion to parade tomorrow at 10 a.m. headquarters nauvoo legion, lieut.-general's office june 17th, 1844. _to col. a. p. rockwood_: you are hereby commanded to notify my guard and staff to appear at headquarters without delay, armed and equipped according to law for military duty and inspection, with powder and ball. joseph smith, lieut.-gen. n. l. i advised my brother hyrum not to mail his letter to president young at present. i directed my clerk, thomas bullock, to remain in the masonic hall and take affidavits of the men who are constantly coming in with news of the movements of the mob and preserve copies to forward to the governor. i received the following letter: _letter: h. t. hugins to joseph smith--probable indictment of the prophet at springfield_. burlington, iowa territory, june 17th, 1844. dear sir.--i write to inform you that jeremiah smith arrived here yesterday in safety and free from arrest. he desires, through me, to thank you for your kindness and attention to him while at nauvoo. i wrote from springfield to apprise you that an effort was making to procure an indictment against the members of your municipal court for the part they acted in trying the _habeas corpus_ petitions. through the efforts of myself and dr. hickock, that result was prevented, and t. b. johnson exposed. the boat is casting off, and i must close. dr. dunlop will write to apprise you of the william and wilson law's proceedings here. you will hear from me again soon. yours truly, h. t. hugins. general joseph smith, nauvoo, ill. the mob is still increasing in numbers at carthage and other places. {495} it is reported that william and wilson law have laid a plan to burn the printing office of the _nauvoo neighbor_ this night. i therefore stationed a strong police round the premises and throughout the city. the captain of the steamer _osprey_ called upon me. [sidenote: charge of threats against foster's life.] about 11 p.m. a negro came into my office with an open letter, without any date or name, and said that dr. foster gave it to him at madison to give henry o. norton. in that letter foster said that dunham and richards swore in my presence that they would kill him (foster) in two days, and that there was a man in madison would swear he had heard them say so at my house. i closed the issuing of orders about 12 at night, ready to retire to rest. pleasant weather. to refute the lying slanders of the _warsaw signal,_ as published in the proceedings of a meeting held at carthage an the 13th instant, i insert the following certificate. [1] to the public. we, whose names are undersigned, having seen in the _warsaw signal,_ containing the proceedings of a meeting held at carthage on the 13th instant, many statements calculated to arouse the indignation and wrath of the people against the citizens of nauvoo, do certify that hyrum smith did not make any threats, nor offer any reward against the _signal_ or its editor in the city council. john taylor, george w. harris, aaron johnson, phinehas richards, william boles, thomas smith, george p. stiles, edward hunter, w. w. phelps, moses f. clark, alanson ripley, levi richards, orson spencer, addison everett, john p. greene, philip b. lewis. nauvoo, june 17, 1844. {496} a _nauvoo neighbor_ extra was issued with the following editorial: to the public. as a soft breeze on a hot day mellows the air, so does the simple truth calm the feelings of the irritated; and so we proceed to give the proceedings of the city council relating to the removal of the _nauvoo expositor_ as a nuisance. we have been robbed, mobbed and plundered with impunity some two or three times; and as every heart is more apt to know its own sorrows, the people of nauvoo had ample reason, when such characters as the proprietors and abettors of the _nauvoo expositor_ proved to be before the city council, to be alarmed for their safety. the men who got up the press were constantly engaged in resisting the authority or threatening something. if they were fined, an appeal was taken, but the slander went on; and when the paper came, the course and the plan to destroy the city was marked out. the destruction of the city charter and the ruin of the saints was the all-commanding topic. our lives, our city, our charter and our characters are just as sacred, just as dear, and just as good as other people's; and while no friendly arm has been extended from the demolition of our press in jackson county, missouri, without law, to this present day, the city council with all the law of nuisance, from blackstone down to the springfield charter, knowing that if they exceeded the law of the land a higher court could regulate the proceedings, abated the _nauvoo expositor_. the proceedings of the council show, as sketched out, that there was cause for alarm. the people, when they reflect, will at once say that the feelings and rights of men ought to be respected. all persons otherwise, who, without recourse to justice, mercy or humanity, come out with inflammatory publications, destructive resolutions, or more especially extermination, show a want of feeling a want of respect and a want of religious toleration that honorable men will deprecate among americans as they would the pestilence, famine, or horrors of war. it cannot be that the people are so lost to virtue as to coolly go to murdering men, women and children. no; candor and common sense forbid it! dr. richards and thomas bullock sat up all last night writing the proceedings of the city council for the press. _tuesday, 18.--_at 8 a.m. the legion assembled according to orders, and organized at 9 a.m., under acting major-general jonathan dunham. the first cohort under the command of colonel stephen markham, acting {497} brigadier-general, and the second cohort under colonel hosea stout, acting brigadier-general. just before, i was informed that there were several boxes of arms landed at the upper stone house, which were secured by the marshal. soon after it was discovered that the arms (40 stand) had been sent by henry g. sherwood, and the marshal bought them for the city. about 1:45 p.m. i proclaimed the city under martial law, and caused the following orders to be issued from the mayor's office: declaration of martial law. proclamation. mayor's office, city of nauvoo, june 18th, 1844. _to the marshal or the city of nauvoo_: from the newspapers around us, and the current reports as brought in from the surrounding country, i have good reason to fear that a mob is organizing to come upon this city, and plunder and destroy said city, as well as murder the citizens; and by virtue of the authority vested in me as mayor, and to preserve the city and the lives of the citizens, i do hereby declare the said city, within the limits of its incorporation, under martial law. the officers, therefore, of the nauvoo legion, the police as well as all others, will strictly see that no persons or property pass in or out of the city without due orders. joseph smith, mayor. about 2 p.m. the legion was drawn up in the street close by the mansion. i stood in full uniform on the top of the frame of a building. judge phelps read the _warsaw signal_ extra of the 17th, wherein all the "old citizens" were called upon to assist the mob in exterminating the leaders of the saints and driving away the people. i addressed the legion for about an hour and a half. [the following synopsis of this address was compiled by george a. smith, from the verbal reports of joseph g. hovey, william g. sterrett, robert campbell and many others who heard the prophet on the occasion]: {498} _the last speech of president smith to the legion_. it is thought by some that our enemies would be satisfied with my destruction; but i tell you that as soon as they have shed my blood they will thirst for the blood of every man in whose heart dwells a single spark of the spirit of the fullness of the gospel. the opposition of these men is moved by the spirit of the adversary of all righteousness. it is not only to destroy me, but every man and woman who dares believe the doctrines that god hath inspired me to teach to this generation. we have never violated the laws of our country. we have every right to live under their protection, and are entitled to all the privileges guaranteed by our state and national constitutions. we have turned the barren, bleak prairies and swamps of this state into beautiful towns, farms and cities by our industry; and the men who seek our destruction and cry thief, treason, riot, &c., are those who themselves violate the laws, steal and plunder from their neighbors, and seek to destroy the innocent, heralding forth lies to screen themselves from the just punishment of their crimes by bringing destruction upon this innocent people. i call god, angels and all men to witness that we are innocent of the charges which are heralded forth through the public prints against us by our enemies; and while they assemble together in unlawful mobs to take away our rights and destroy our lives, they think to shield themselves under the refuge of lies which they have thus wickedly fabricated. we have forwarded a particular account of all our doings to the governor. we are ready to obey his commands, and we expect that protection at his hands which we know to be our just due. we have taken the counsel of judge thomas, and have been tried before a civil magistrate on the charge of riot--not that the law required it, but because the judge advised it as a precautionary measure, to allay all possible pretext for excitement. we were legally acquitted by esq. wells, who is a good judge of law. had we been before the circuit, the supreme, or any other court of law in the state or nation, we would have been acquitted, for we have broken no law. constable bettisworth came here with a writ requiring us to go before mr. morrison, "or some other justice of the peace of the county," to answer to the charge of riot. we acknowledged ourselves his prisoners, and were ready to go before any magistrate in any precinct in this part of the county, or anywhere else where our lives could be protected from the mob who have published the resolutions for our extermination which you have just heard read. this is a privilege the law guarantees to us, and which the writ itself allows. he broke the law and refused us this privilege, declaring that we should go before morrison {499} in carthage, and no one else, when he knew that a numerous mob was collected there who are publicly pledged to destroy our lives. it was under these circumstances that we availed ourselves of the legal right of the ancient, high, and constitutional privilege of the writ of_ habeas corpus,_ and were brought before the municipal court of this city and discharged from the illegal detention under which we were held by constable bettisworth. all mob-men, priests, thieves, and bogus makers, apostates and adulterers, who combine to destroy this people, now raise the hue and cry throughout the state that we resist the law, in order to raise a pretext for calling together thousands more of infuriated mob-men to murder, destroy, plunder and ravish the innocent. we are american citizens. we live upon a soil for the liberties of which our fathers periled their lives and spilt their blood upon the battlefield. those rights so dearly purchased, shall not be disgracefully trodden under foot by lawless marauders without at least a noble effort on our part to sustain our liberties. will you all stand by me to the death, and sustain at the peril of your lives, the laws of our country, and the liberties and privileges which our fathers have transmitted unto us, sealed with their sacred blood? ("aye!" shouted thousands.) he then said, "it is well. if you had not done it, i would have gone out there (pointing to the west) and would have raised up a mightier people." i call upon all men, from maine to the rocky mountains, and from mexico to british america, whose hearts thrill with horror to behold the rights of freemen trampled under foot, to come to the deliverance of this people from the hand of oppression, cruelty, anarchy and misrule to which they have long been made subject. come, all ye lovers of liberty, break the oppressor's rod, loose the iron grasp of mobocracy, and bring to condign punishment all those who trample under foot the glorious constitution and the people's rights. [drawing his sword, and presenting it to heaven, he said] i call god and angels to witness that i have unsheathed my sword with a firm and unalterable determination that this people shall have their legal rights, and be protected from mob violence, or my blood shall be spilt upon the ground like water, and my body consigned to the silent tomb. while i live, i will never tamely submit to the dominion of cursed mobocracy. i would welcome death rather than submit to this oppression; and it would be sweet, oh, sweet, to rest in the grave rather than submit to this oppression, agitation, annoyance, confusion, and alarm upon alarm, any longer. i call upon all friends of truth and liberty to come to our assistance; and may the thunders of the almighty and the forked lightnings of heaven and pestilence, and war and bloodshed come down on those ungodly {500} men who seek to destroy my life and the lives of this innocent people. i do not regard my own life. i am ready to be offered a sacrifice for this people; for what can our enemies do? only kill the body, and their power is then at an end. stand firm, my friends; never flinch. do not seek to save your lives, for he that is afraid to die for the truth, will lose eternal life. hold out to the end, and we shall be resurrected and become like gods, and reign in celestial kingdoms, principalities, and eternal dominions, while this cursed mob will sink to hell, the portion of all those who shed innocent blood. god has tried you. you are a good people; therefore i love you with all my heart. greater love hath no man than that he should lay down his life for his friends. you have stood by me in the hour of trouble, and i am willing to sacrifice my life for your preservation. may the lord god of israel bless you for ever and ever. i say it in the name of jesus of nazareth, and in the authority of the holy priesthood, which he hath conferred upon me. (the people said "amen.") hyrum said that the statement of sharp in the _warsaw signal,_ that he (hyrum) had threatened to take his life, was false as hell--there was not a syllable of truth in it. about 3:15 p.m., i took the command, and with my staff rode in front of the legion, marched up main street, and returned to our former parade ground. the number on parade was very large, considering the number of elders who had been sent on missions. after dismissing the legion to their several commands, i returned home and gave orders to the several commanders only to receive official communications through my aides-de-camp, the proper official channel. i appointed edward bonney one of my aids-de-camp. truman gillett, jr., made the following affidavit: _affidavit: truman gillett--the treachery of william law_. state of illinois, city of nauvoo, ss. june 18th, 1844.--personally appeared truman gillett, jr., before me, willard richards, recorder of the city of nauvoo; and after being duly sworn, deposeth and saith that on or about the first day of june, 1842, while passing up the ohio river on the steamboat _massachusetts_, {501} deponent overheard two men, one a resident of missouri and the other of ohio, as reported, conversing together concerning incidents on the upper mississippi, when one said to the other. "if law could have succeeded in getting an introduction for us to joe smith, damn him, we would have gagged him and nabbed him; and, damn him, all hell could not have rescued him from our hands." the next morning deponent got in conversation with the man before mentioned from missouri, who stated that he had been on the upper mississippi on business; that he stopped at nauvoo on his way down with some twelve or fourteen other men, who laid a plan to kidnap joe smith; that some of the company queried about getting access to him, but one of them said he knew they could if he could find william law. they called on william law in the evening to get an introduction to their great prophet, and law went with them to the gate, where they were stopped by the police; "and it was well for him that we did not succeed in getting an introduction to him." deponent said, "did william law know your business?" and he said "yes." deponent asked, "what have you against joseph smith? did he ever injure you?" the man replied, "no, but he has others." "did you ever see him?" "yes. i was one who helped to run the mormons from missouri," and related many circumstances concerning the missouri mob. deponent said to the man, he was acquainted with william law; considered he was an honorable man, and was led to doubt his being engaged with them in a conspiracy against joseph smith. he replied, "g--d d--n you, it is true, whether you believe it or not," and repeatedly affirmed it. deponent did not believe the statements of the man from missouri as mentioned above until after hearing the recent developments before the city council. truman gillett, jr. [seal] sworn and subscribed at the time and place above written, before me. willard richards, recorder c. n. at 8 p.m. i wrote the following: _letter: joseph smith to h. t. hugins--congratulating jeremiah smith on his release_. nauvoo, ill., june 18th, 1844. _h. t. hugins. esq_. sir.--i received your communication from burlington per captain anderson; also dr. hickock's from springfield; and feel grateful for your favors, and congratulate you and mr. smith also. the enemy, or mob, is prowling in the southern and eastern part of {502} the county, and threatening us with extermination; and we ask the friends of peace and good government everywhere to use their influence in suppressing the spirit of mobocracy, and sustain us in our righteous course. so far as you can conscientiously speak in our behalf, and lend your influence in our favor for the public good your favors will be highly appreciated. please show this to dr. hickock and such confidential friends as you think proper. also request mr. dunlop to direct his letter to me. the bearer, dr. wakefield, will give you all particulars. in haste, i remain your friend, respectfully, joseph smith. i sent the letter by dr. wakefield to burlington. [sidenote: governor ford's treatment of the mob.] nine messengers arrived from carthage, and report that the mob had received intelligence from the governor, who would take no notice of them; and they damned the governor as being as bad as joe smith. they did not care for him, and they were just as willing he would not help them as if he would. there was a body of armed men in carthage, and a mob meeting at fountain green, which attracted considerable attention. [sidenote: threat against the prophet's life.] shadrach roundy, a policeman, reported at 10 p.m., after i had retired, that a man by the name of norton had threatened to shoot me. an examination was immediately had, but no proof was found. this evening i appointed theodore turley armorer-general of the legion. i insert the following affidavit: _affidavit, canfield and belknap--concerning threats of invasion from missouri_. state of illinois, city of nauvoo, ss. hancock county, june 18, 1844. personally appeared before me, aaron johnson, a justice of the peace, cyrus canfield and gilbert belknap, of hancock county; and being duly sworn depose and say that on yesterday, june 17th, 1844, {503} certain persons--to-wit, dr. barnes and joseph h. jackson, having entered into conversation with your deponents, among other things declared that the governor of illinois was as big a scoundrel as joseph smith, and that he is the d--dest scoundrel that was ever suffered to live; that they did not care for the governor, and had rather that the governor would side with smith; that they (the mob) were coming to nauvoo with a sufficient force to take smith; and if the people endeavored to prevent them, they should kill the people; and that if smith had left nauvoo, they had determined to destroy the mansion and other buildings. and your deponents further say that one john eller declared that he had lived in missouri and was at the massacre of the mormons at haun's mill, that he had killed one mormon, and that he had left missouri on purpose to fight the mormons, and would hunt a mormon as he would a deer. and your deponents further say that they heard that about one hundred persons had already arrived from missouri, and were expecting as many more from that state. and your deponents further say, that they heard in carthage that they had already received a number of guns and ammunition and provisions from st. louis, in order to prosecute their attack upon nauvoo. and, further your deponents say not. cyrus canfield, gilbert belknap. sworn and subscribed to before me, this eighteenth day of june, 1844. aaron johnson, a justice of the peace. footnotes: 1. this was published in the _nauvoo neighbor_ impressions of june 19 1844. {504} chapter xxiv. attempts to draft saints into mob service against nauvoo--threatened invasion from missouri--james a. bennett urged to come to nauvoo. _wednesday, june 19, 1844.--_the legion assembled on the parade-ground. a company of the legion came in from green plains about 11 a.m. i met them at the front of the mansion, and an escort came down from the parade-ground below the temple and escorted them to the ground. at 1 p.m. a company of volunteers arrived from iowa and were also escorted to the parade-ground. [sidenote: effort to draft chester loveland into mob service.] on sunday, the 16th, a committee of the mob, headed by james charles, a constable of hancock county, went to the house of captain chester loveland, who lives four miles southeast of warsaw, and required him to call out his company to join the _posse_ of david bettisworth to go to nauvoo and arrest me and the city council. he peremptorily refused to comply with their request. the same _posse_ returned on the 17th with an order, as they stated, from the governor, which loveland believed (and no doubt correctly) to be a forgery, and therefore still refused to go on any terms. the _posse_ then reported his refusal to colonel williams, who appointed a committee of twelve to lynch, tar and feather captain loveland on the 18th; which committee went that evening and arrived about midnight. loveland, who had been informed of williams' order, prepared himself for defense and kept watch. as soon as they came and he saw their number, and that they were {505} provided with tar bucket, bag of feathers and a bundle of withes, in addition to their fire-arms, he blew out his light and placed himself in a suitable position to defend the door (which he had fastened) and the window. they went around his house several times, tried his door, rapped, called him by name, and consulted together. some were for breaking the door; others thought it too dangerous. they knew he must be in there, for they were near his door when the light was blown out. finally their courage failed; and notifying him to leave the country immediately, they took their departure. during this trying time loveland did not speak. [sidenote: roads leading into nauvoo picketed.] in the afternoon i gave orders to general dunham to have a picket-guard under col. markham, posted on all the roads leading out of the city; also an inner guard, under major jesse p. harmon, posted in all the streets and alleys in the city, and also on the river bank. i also gave orders to have all the powder and lead in the city secured, and to see that all the arms were in use, and that all unclaimed arms be put in the hands of those who could use them. i insert the affidavit of anson call, david evans and william e. horner: _affidavit: call, evans and horner--treatment of nauvoo committee by levi williams, et al_. state of illinois, city of nauvoo, ss. hancock county, june 19, 1844. personally appeared before me, aaron johnson, justice of the peace of said county, anson call, david evans and william e. horner, of hancock county and state aforesaid; and being duly sworn, depose and say that on monday, the 17th instant, we started for rocky run precinct, and arrived yesterday. we then went to col. williams' of that place, and there soon assembled twenty or thirty men. we were informed that col. williams had gone to lima to get the colonel there to bring on his regiment. we then informed them that we were delegated on behalf of the people of nauvoo to transact business with them. {506} they informed us they had a committee set apart to do their business, and that one was absent, and the other two would shortly be here. that while a person was seeking the two men, we observed to the people that general smith was willing to be tried in any state, for any crime of supposed crime that he had ever committed, except in the state of missouri. one of the persons objected to general smith being tried by the municipal court in nauvoo, and declared that nothing else would do but for him to be taken upon the old writ, and by the same person who took him in custody before, and tried at the place where the writ was issued. it was then observed that judge thomas had advised general smith to enter into bonds to be tried before the circuit court, and this would allay all the excited feelings of the people. it was then moved by one of their company, and sanctioned by the people, that a committee should wait on the judge who gave general smith this advice, and give him a coat of tar and feathers; when one john elliott, of notoriety, agreed to find the tar and feathers for that purpose. after some further conversation, a man whom they called lawyer stephens came in from warsaw, and asked where col. williams was. he was told that he had gone to lima. they then observed to the lawyer that we were delegates from nauvoo, when he replied. "we are expecting delegates, too, at warsaw;" and he said the people were talking of introducing them to the mississippi river; and says he, "gentlemen, you can do with your delegates what you think proper." a mr. crawford, one of the committee, observed that he went against such proceedings, and advised them as a body to keep cool. they then told the lawyer the advice that the judge of the circuit court had given to general smith, when he said it was unlawful advice, and it was a second time moved and assented to that a committee should wait on judge thomas and give him a coat of tar and feathers. the remainder of the committee having come in, they stated to us that they had written to the governor to obtain aid from other counties; and if the governor did not send them aid, they were too weak to go themselves now, but were summoning all the people that would come into the county until they got force enough to come up and take joseph smith with the first warrant, and take him to the place where the writ was first issued; and nothing less than that would satisfy the people. anson call, david evans, wm. e. horner. sworn and subscribed to this 19th day of june, 1844. aaron johnson, j. p. {507} from the best information they could learn, there were two hundred armed men at rocky run precinct, two hundred at warsaw, two hundred in missouri, and the whole receiving constant additions. at 9 p.m. i was at home. the city all quiet. [sidenote: preparations for an attack.] _thursday, 20.--_at daybreak i went with my staff and major-general dunham to the prairie, to view the situation of the ground, and to devise plans for the defense of the city, and select the proper locations to meet the mob, and made arrangements for provisions for the city, instructing my agent to pledge my farms for the purpose. [sidenote: report of dr. southwick.] at 10 a.m. dr. southwick from louisiana arrived, and reported that there was not much excitement in st. louis; that a cannon had arrived at warsaw from quincy, and that it had been reported to him that there was great excitement in upper missouri. at 11, i reviewed the legion facing the mansion, and went to parade on the banks of the river. i insert the affidavit of carlos w. lyon. _affidavit: carlos w. lyon_. state of illinois, city of nauvoo, ss on the 20th day of june, 1844, came before me, willard richards, recorder of the city aforesaid, carlos w. lyon; and after being duly sworn, deposeth and saith that while at st. louis, mo., on monday, the 17th instant, it was a common topic that they were furnishing arms and ammunition to be sent by steamboat to warsaw, illinois; and said if the people of warsaw need five hundred men, to give notice by the steamer _boreas_, and the men should be sent from st. louis to warsaw; and that your said affiant also saw a cannon landed from the steamer_ mermaid_ at warsaw; and further he saith not. carlos w. lyon. subscribed and sworn to before me this 20th day of june, 1844, willard richards, recorder of the city of nauvoo. {508} wrote to john tyler, president of the united states, as follows: _an appeal to president tyler_. city of nauvoo, illinois, june 20th, 1844. sir.--i have just enclosed to the governor of the state of illinois copies of the enclosed affidavits and extra. i am sorry to say that the state of missouri, not contented with robbing, driving and murdering many of the latter-day saints, are now joining the mob of this state for the purpose of the "utter extermination" of the mormons, as they have resolved. and now, sir, as president of the united states, will you render that protection which the constitution guarantees in case of "insurrection and rebellion," and save the innocent and oppressed from such horrid persecution? with great respect, i have the honor to be your obedient servant, joseph smith, mayor. john tyler, president of the u. s., washington, d. c. i here insert affidavits of hiram b. mount and john cunningham: _affidavit: mount and cunningham--attempt to draft them into the mob service_. state of illinois, hancock county, ss. city of nauvoo, june 20th, 1844. personally appeared before me, aaron johnson, an acting justice of the peace in and for the county of hancock, hiram b. mount and john cunningham, who being duly sworn, depose and say that george baker, john banks, joseph barber, and two others came to your deponents on saturday the 15th inst., at morley settlement, in said county, and demanded our arms. we replied that we had none, when they required of us to go with them to nauvoo to take joseph smith and other prisoners, and they promised to supply us with arms. second, if we would not do so, that we were required to leave our homes and go to nauvoo. we must either go against smith, or take part with him. they then told us they intended to go to nauvoo to take smith; and if they could not take him, they would take some of the head men of smith's clan, and hold them under bonds of death until smith was delivered up to them. and your deponents further say that john banks {509} told them if they could not get volunteers enough, they would get a force that would take him. hiram b. mount, john cunningham, (x--his mark). [seal] subscribed and sworn to this 20th day of june, 1844, before me, aaron johnson, j. p. _affidavit: allen t. wait--attempt to draft him into mob service_. state of illinois, hancock county, ss. city of nauvoo, june 20th, 1844. personally appeared before me, aaron johnson, an acting justice of the peace in and for said county, allen t. wait, of morley settlement in said county; and being first duly sworn, deposeth and saith that on saturday morning he was at the house of colonel levi williams, when he told me that i must take up arms and go and fight against joseph smith, or i must leave the place immediately, or else i must give up my arms and stay at home. he also said they would take smith by law if they could; or if the governor would not grant a writ to take him they would take him anyhow. he also said, if the people would not give smith up, they would lay the whole city of nauvoo in ashes. i inquired what they would do with those people of nauvoo who would not fight? he said they must make some signal, or else they must share the same fate--they must all perish, men, women, and children. i then left in order to go home, when captain harrison p. crawford overtook me, and told me if the governor would not help them they did not care for the governor anyhow. he said governor ford was an unconstitutional man; he had issued two illegal writs, and they were done so on purpose: and any such man ought not to hold any office whatever; and they intended to proceed against the mormons whether they got any authority from the governor or not. allan t. wait. [seal] subscribed and sworn to this 20th day of june, 1844, before me, aaron johnson, j. p. likewise the affidavit of isaac morley, gardner snow john edmiston and edmund durfee. {510} _affidavit: isaac morley et al.--attempt to draft them into mob service_, state of illinois, hancock county, ss. city of nauvoo, june 20th, 1844. personally appeared before me, aaron johnson, an acting justice of the peace in and for said county, isaac morley, gardner snow, john edmiston and edmund durfee, all of hancock county aforesaid; and being first duly sworn, depose and say that on saturday, the 15th day of june, 1844, at morley settlement in said county, certain persons--to wit., george baker, farmer, john banks, esq., luther perry, constable, joseph barber, farmer; and another person whose name we do not know, called upon your deponent, isaac morley, when john banks said they waited on him to make three propositions--namely: first, that we were to take up arms, join with, and go along with them to nauvoo to arrest one joseph smith and others, about seventeen in number, living in nauvoo; second, to remove our effects to nauvoo; or third, to give up our arms to them and remain neutral. and said isaac morley was required to notify all the brethren in the neighborhood, and report to the said committee, which of these propositions we accepted, by 8 o'clock on monday morning following; and that one of the above resolutions was to be complied with within that time. on the same day said joseph barber and luther perry went to where your deponent, edmund durfee, was at work in a field in the same neighborhood, and said they had come to notify him that said durfee must comply with one of the above propositions; if not that said durfee would smell thunder. and all your deponents further depose and say that they have been compelled to leave their homes and flee to nauvoo for protection. "for we were afraid to stay there on account of the mobs threatening to utterly exterminate us," according to a _warsaw signal_ extra of june, 14th, 1844, if we stayed at home; and further your deponents say not. isaac morley, gardner snow, john edmiston, edmund dufree. [seal] subscribed and sworn to this 20th day of june, 1844, before me, aaron johnson, j. p. also the affidavit of solomon hancock, william garner, and john g. lofton: {511} _affidavit: hancock, garner, lofton--attempt to draft them into mob service_. state of illinois, hancock county, ss. city of nauvoo, june 20th, 1844. personally appeared before me, aaron johnson, an acting justice of the peace, solomon hancock, william garner and john g. lofton, who being first duly sworn, depose and say that on saturday, the 15th day of june, 1844, at morley settlement in said county, certain persons,--to wit., john clark, john crawford, jeremiah bently, and three others, all farmers, came to your deponents and made three several propositions to them, to wit: first, that we were to take up our arms and join with them in going to nauvoo, to take joseph smith and others prisoners; second, to remove with our effects to nauvoo immediately; or, third, to give up our arms to col. levi williams and remain neutral. we were ordered to give in our decision on monday then next by 8 o'clock in the morning; and if we would not agree to their decision, we must abide the consequences. and in consequence of mobs gathering in the neighborhood, we have been obliged to leave our homes in order to save our lives, and are come to nauvoo for protection. solomon hancock further deposeth and saith that said john clark did on tuesday, 18th instant, inform your deponent that one of their party had gone to st. louis and had obtained three cannon, and were expecting three companies of volunteers from st. louis to join them in going to nauvoo to exterminate the mormons; and further your deponents say not. solomon hancock, william garner, john g. lofton. [seal] subscribed and sworn to this 20th day of june 1844, before me, aaron johnson. also the affidavit of james guyman: _affidavit: james guyman--threats of invasion from missouri_. state of illinois, hancock county. ss city of nauvoo, june 20th, 1844. personally appeared before me, aaron johnson, an acting justice of the peace in and for said county, james guyman, of green plains precinct in said county; and being first duly sworn deposeth and saith that on saturday morning, the 15th instant, he was at rocky run precinct, {512} when one captain wyers, captain of an "independent anti-mormon minute men company," came to a house where your deponent was staying. he inquired for a drum. he wanted either to borrow it or buy it until the affray with the mormons was over. i asked him how he was going to proceed to take smith. he then said missouri had offered to send over two thousand men, to come over to assist and take him. i asked whether it was legal for them to come over here. he replied when they came over the constables were going to summons them, and also to summons every man who was in or would come into the county. i asked if it was according to law to proceed that way, and he replied it was, and he went in for the law and democracy. he said they had sent two men to the governor to order the militia out in their favor to help to take those criminals: and if he would not do just right, they would execute him by taking his head from his shoulders. i replied, "you said you were a democracy man, and went for the law." i said, "do you call that democracy or mobocracy?" he said if they went that far, and if the governor ordered the militia against them instead of in favor of them, he would turn mob, and the militia would join him, and they would take the governor's head from his shoulders. he repeated it two or three times. i enquired if it was law to go and drive those innocent mormons who were living in the neighborhood, or tyrannically compel them to do things not agreeable to their will? he allowed that in this case it was. i asked what he was going to do with these old settlers who would neither take up arms and fight against smith nor in favor of him; when he replied they must fight either for one side or the other, or they must share the same fate as the mormons. your deponent further saith that he is not a mormon, and does not belong to the church of jesus christ of latter-day saints; and further saith not. james guyman. [seal] subscribed and sworn to this 20th day of june, 1844, before me, aaron johnson, j. p. also the affidavit of obadiah bowen: _affidavit: obadiah bowen--attempt to draft him into service of mob_. state of illinois, hancock county. ss city of nauvoo, june 20th, 1844. personally appeared before me, aaron johnson, an acting justice {513} of the peace, in and for said county, obadiah bowen, of morley settlement, in said county; and being first duly sworn, deposeth and saith that on saturday the 15th instant, john clark rode up to where i was at work in morley settlement, and said he was afraid the mormons would come and destroy their property; "and," said he, "if i have any destroyed by any person, i shall make my resort upon the nearest mormons, and take their property in place of that which shall be taken away;" wherever he could find it, so long as it was a mormon's; and that on tuesday, the 18th instant, as i was coming from my house to the road leading to lima, a mob was at the forks of the road standing still and consulting together; i came on the road about twenty rods ahead of them. in a few moments colonel levi williams, john clark and five others rode along the same road after me. i heard them talking about shooting the mormons, when clark said, "it is no disgrace to shoot a mormon, anyhow," when they all laughed. they overtook me, and col. williams asked me where i lived. i replied in morley settlement. he asked me if i was a mormon, when clark laid it was no odds--he is on their part. col. williams then threatened me, and said i must be sure and be at his house by nine o'clock in the morning; if not i must either get out of morley settlement, or be served the same sauce as the mormons. he gave me to understand that they were going to make a total destruction of morley settlement tomorrow, and i had better get out of it. he then talked about joseph smith, when i replied i understood joseph smith had a fair trial and was bound over to the supreme court. he said, "if he is not, we do not care, it is illegally done;" and he should go ahead. he should gather the troops, and there would be two thousand men landed tomorrow from missouri. he said they were volunteers. they should meet next day at carthage, and then go against joseph smith and demolish the city of nauvoo, for have him at any rate they would. he was in a very great passion, and let out a great many oaths and [said] other things that i have not mentioned. in consequence of their threats, and to save our lives, we were obliged to leave our homes in a very stormy night, and had to cross a dangerous stream that was swollen by the rain, and was unable to protect myself from great sufferings and hardships, and came to the city of nauvoo for protection. obadiah bowen. [seal] subscribed and sworn to this 20th day of june, 1844, before me, aaron johnson, j. p. also the affidavit of alvah tippitts: {514} _affidavit: alvah tippetts--violence of john williams upon_. state of illinois, hancock county. ss city of nauvoo. june 20th, 1844. personally appeared before me, aaron johnson, a justice of the peace in and for the said county, alvah tippetts, of warsaw, in hancock county and state aforesaid; and being first duly sworn, deposeth and saith that on wednesday, june 12th, at green plains, one col. levi williams came to your deponent about sunrise, and ordered me out of the house that very day. i replied he was very hasty. he again ordered me out of the house, and said, if i spoke a word, he would put me out of the house immediately. i then took away part of my goods and left the house accordingly, because i was afraid to stay there another night. the next day i went back after the remainder of my property, and called at the house of col. levi williams for some things belonging to me. when i arrived there john williams, the son of said levi williams, aged about twenty-eight years, abused me for placing confidence in joseph smith and the people of nauvoo. he then took me by the back of my neck and pushed me away, and said he would not have such stuff in his house. the second time he pushed me by the neck, and his foot to my back. he pushed me several times and kicked me. again, when in the street, he kept kicking and pushing me, and abusing me with his tongue. i am sixty-one years old. i did not say anything to him to cause this abuse; but it was all on account of my believing that joseph smith and the people of nauvoo would do nothing but what was according to law. alvah tippetts. [seal] subscribed and sworn to this 20th day of june, 1844, before me, aaron johnson, j. p. [sidenote: reinforcement for nauvoo from ramus.] i had sent orders to captain almon w. babbitt, commander of the company at ramus, to come immediately with his company to nauvoo, and help to defend the place; and this morning my brother-in-law, william mcleary, informs my that when the letter was read to the company, babbitt refused to come, and said it was a foolish move, and {515} objected to any of the company coming. the company was marshaled into line, when babbitt said, "if any of you go, not one will ever get to nauvoo alive," when immediately my uncle john smith stepped in front of the line and said, "every man that goes at the call of the prophet shall go and return safe, and not a hair of his head shall be lost; and i bless you in the name of the lord." the company immediately threw the command upon uriah b. yager, who accepted of it, and started for nauvoo, although many of them were destitute of boots or shoes. the company had not traveled five miles before they suddenly came upon double their number of the mob, who had two red flags flying, and who had paraded their company and taken a position in a wood that commanded the road. the company from macedonia opened file about ten feet apart and marched past them within rifle shot, while the mob fired several guns at them, the balls whizzing past their heads. they came here at daybreak this morning, and i directed the quartermaster to furnish those who needed with shoes. i wrote the following letter: _letter: joseph smith to ballantyne and slater--advice on moving into nauvoo_. nauvoo, june 20th, 1844. brothers ballantyne and slater:--on information from you by j. mcillrick, i would advise that your families remain where they are and be quiet, as the mob will not be likely to disturb them; but any amount of wheat or provisions you may have you had better remove without delay to nauvoo, as it will be better for you to bring it here and have your pay than to leave it for the mob to consume and destroy. i remain your brother in christ jesus, joseph smith. ballantyne and slater, doyles mills, near plymouth, ill. i here insert the affidavit of john p. greene and john m. bernhisel: {516} _affidavit: greene and bernhisel--threatened invasion from missouri_. state of illinois, county of hancock, ss. city of nauvoo. on the 20th day of june, 1844, personally appeared before me, aaron johnson, a justice of the peace within and for said county, john p. greene, marshal of said city, and john m. bernhisel; and after being duly sworn, depose and say that a body of citizens, in a mass meeting convened on the 13th instant at carthage, resolved to exterminate the latter-day saints of the said city of nauvoo, and for that purpose, according to the purport of the _warsaw signal_ extra, dated june 14, 1844, bodies of armed men are coming from the state of missouri, and also from the territory of iowa, and the cannon and ammunition are being transported from the state of missouri to illinois for the purpose of utterly exterminating the latter-day saints. and your affiants would further state that these bodies of armed men, cannon, arms, and munitions of war are transported in steamboats navigating the waters of the united states, and that the name of one of these boats is the _die vernon_. john p. greene, john m. bernhisel. [seal] subscribed and sworn to before me, this 20th day of june, 1844. aaron johnson, j. p. dr. richards wrote the following: _letter: willard richards to jas arlington bennett--affairs in nauvoo--western movement_. mayor's office, nauvoo, june 20th, 1844. dear general.--yours of the 14th of april was received at a late date. a multiplicity of business on account of the peculiar state of affairs, has prevented a reply till now. your views about the nomination of general smith for the presidency are correct. we will gain popularity and external influence. but this is not all: we mean to elect him, and nothing shall be wanting on our part to accomplish it; and why? because we are satisfied, fully satisfied, that this is the best or only method of saving our free institutions from a total overthrow. you will discover by this day's extra_ nauvoo neighbor,_ and previous papers which i shall forward with this, that we are already being surrounded by an armed mob; and, if we can believe a hundredth part of {517} their statements we have no alternative but to fight or die. all the horrors of missouri's murders are crowding thick upon us, and the citizens of this county declare in mass-meetings, "no peace till the mormons are utterly exterminated from the earth." and for what? a band of thieves, counterfeiters, bogus-makers, gamblers, debauchers, murderers, and all that is vile, established a printing-press in this city for the purpose of carrying on all their hellish plans and overthrowing every principle of righteousness; and after publishing one number, called the _nauvoo expositor,_ filled on every column with lies and libel the most dark and damnable it were possible for men or demons on the earth or in the shades of gehenna, calculated to destroy every chartered right to our peaceful city, and constitutional principles to our nation, being destitute of every vestige of truth, and without one redeeming quality, either in the paper or the characters of its publishers. the city council, on the 10th instant, ordered the press and fixtures to be abated as a nuisance which order was executed by the proper authorities without delay, without noise, tumult or confusion. the proprietors immediately evacuated their houses and the city, and the night following fired one or more of their buildings, just as they did in missouri, thinking to raise a hue-and-cry that the mormons had done it, and by that means bring a mob on us without a moment's delay; but our vigilant police discovered the fire and abated that also. chagrined at their disappointment, and drunk with madness, they next went to carthage, the county seat and headquarters of mobocracy, and swore that joseph and about seventeen others had committed a riot, and sent a warrant for their apprehension. they offered to go before any magistrate in the vicinity and answer to the charge. the officer would not consent, but would take them to carthage. they had threatened their lives at carthage and did not consider it safe to go thither, and prayed out a writ of _habeas corpus_ from the municipal court, and were set free. this only enraged the mob the more, and another writ was issued by a county magistrate in the vicinity, not a mormon, before whom they were brought, and every exertion made to convict them, but the magistrate discharged them. this does not satisfy them. they are determined to have "joe smith," brought before themselves for trial at the headquarters of mobocracy swearing that all they want is to get him out of the city; and they will shoot the "damned rascal." cannon, ammunition and men are passing over the mississippi from missouri to illinois, and the mob is collected by hundreds at different points in the county swearing everlasting vengeance; and when their oaths and writs will end, god knows. {518} we have sent messengers to the governor, but had no returns, and shall dispatch messages to the president of the united states next boat. if the virtuous part of the community, the state, the nation, will come to the rescue of innocence and the rights our fathers bled to purchase, that our peace and happiness may be secured to us in common with others, it is all we ask; but if they will not, and the mob goes on, we say a dishonorable life is worse than an honorable death, and we are ready for the onset; and we call upon all patriots, far and near, to lend a helping hand to put down the mob and restore peace. if this is not done immediately, and the mob attempt to execute their threats, you may soon have the opportunity of beholding that glorious "vision in the west" you have sublimely contemplated in your letter. i write you at this time at the request of the prophet, and i invite you to come to our assistance with as many volunteers as you can bring. and if the mob cannot be dispersed, and the government will not espouse our righteous cause, you may soon, very soon, behold the second birth of our nation's freedom; for live without the free exercise of thought, and the privilege of worshiping god according to the dictates of our consciences, we will not! we will die rather, and go where the wicked cease to trouble. but we firmly believe there are virtuous men and patriots enough yet left to sustain those principles which alone are worth living for. will you come? here is oregon. here is california. where is your ambition? patriotism? your "separate and independent empire," if you sit calmly still and see the most virtuous and noble people that ever trod upon the footstool of jehovah ground to powder by a miscreant mob and not stretch forth your potent arm for their defense in all the majesty of a god? if you do not, your turn may come next; and where will it cease? let the first blow be struck upon us from this hour, and this field is open for every honest patriot from the east to the west sea, and from the river mississippi to the ends of the earth. general, will you stand neutral? come, and you will know for yourself. i close in haste, with good wishes to yourself and family. w. richards. general j. a. bennett, arlington house, n. y. {519} chapter xxv. the twelve called from eastern mission--governor ford at carthage--nauvoo delegation to governor--threats and conspiracy against the prophet's life--governor ford invited to nauvoo to investigate conditions. [sidenote: the apostles called home.] _thursday, june 20, 1844 [continued].--_i wrote to those of the twelve apostles who are absent on missions to come home immediately, namely, brigham young, boston; heber c. kimball, washington; orson hyde, philadelphia; parley p. pratt, new york; orson pratt, washington; wilford woodruff, portage, new york; william smith, philadelphia; george a. smith, peterboro; john e. page, pittsburgh; and lyman wight, baltimore. also to amasa lyman, cincinnati, ohio, and george miller, richmond, madison county, kentucky. i sent the letters by express by aaron m. york to the illinois river, on account of the stoppage of the mails. at 8 p.m. thomas bullock came and read to me the affidavits of isaac morley, gardner snow, john edmiston, edmund durfee, solomon hancock, allen t. waite, james guyman, obadiah bowen, alvah tippetts, hiram b. mount, and john cunningham, with the affiants; and afterward the affidavits were all sworn to before aaron johnson, esquire. ten p.m. john pike and henry gates went to the quarters of the major-general, and informed him they had seen a number of men driving about three hundred head of cattle in the direction of the mob camp. the drovers reported themselves as having come from missouri, and were about nine miles from nauvoo. [sidenote: a prophecy--no gun fired on part of saints.] {520} i gave directions to theodore turley to commence the manufacture of artillery. he asked me if he should not rent a building, and set some men to repairing the small arms which were out of order. i told him in confidence that there would not be a gun fired on our part during this fuss. i extract the following from a letter from robert d. foster dated "carthage, june 20th, 1844, to john proctor, sen., nauvoo." _letter: robert d. foster to john proctor--fragment--instruction as to property_. we have a hundred barrels of flour here for the folks, and nauvoo has no means to live, only from the country, and that is cut off sure. there are thousands of armed men ready now and thousands more coming from missouri and the country around. tell john to sleep in the barn, and take care of fire and robbery, and all my things there, as i shall be home soon. tell amos davis to keep his eyes open, as we learn that consecration law will soon commence on him. this we know, and he had better look out sharp. let him read this sheet. tell norton gibbs and all my boys that i should be glad to see them a minute, but i cannot come. they must be patient and faithful, and i will be there and reward every man according to his desert; and i won't forget the perjured villains there either. [sidenote: hyrum smith's fidelity to the prophet.] i advised my brother hyrum to take his family on the next steamboat and go to cincinnati. hyrum replied, "joseph, i can't leave you." whereupon i said to the company present, "i wish i could get hyrum out of the way, so that he may live to avenge my blood, and i will stay with you and see it out." _friday, 21.--_about 10 a.m. i rode out with my guard up main street past the major-general's quarters, and reviewed the legion. i returned to headquarters about 2:30 p.m., having met col. elam l. freeman and mr. bartlett, who came as express from the governor who had arrived at carthage this morning, and they delivered me the following letter: {521} _letter: governor ford to mayor and council of nauvoo asking representatives to meet him at carthage_. headquarters carthage, june 21st, 1844. _to the honorable the mayor and common council of the city of nauvoo_: gentlemen.--having heard of the excitement in this part of the country, and judging that my presence here might be necessary to preserve the peace and enforce the laws, i arrived at this place this morning. both before and since my arrival, complaints of a grave character have been made to me of certain proceedings of your honorable body. as chief magistrate, it is my duty to see that impartial justice shall be done, uninfluenced either by the excitement here or in your city. i think before any decisive measure shall be adopted, that i ought to hear the allegations and defenses of all parties. by adopting this course i have some hope that the evils of war may be averted, and, at any rate, i will be enabled by it to understand the true merits of the present difficulties, and shape my course with reference to law and justice. for these reasons i have to request that you will send out to me at this place, one or more well-informed and discreet persons, who will be capable of laying before me your version of the matter, and of receiving from me such explanations and resolutions as may be determined on. col. elam l. freeman will present you this note in the character of a herald from the governor. you will respect his character as such and permit him to pass and repass free from molestation. your messengers are assured of protection in person and property, and will be returned to you in safety. i am, gentlemen, with high consideration most respectfully, your obedient servant, thomas ford. governor and commander in chief. [sidenote: joseph h. jackson at nauvoo.] i immediately notified the city council to meet in session at 4 p.m. about 11 a.m. a rumor was circulated at general dunham's headquarters that joseph h. jackson was seen at davidson hibberd's. he [dunham] ordered out a _posse_ to arrest him, which went accordingly, but returned without success. at 4 p.m. i met with the city council, when the affidavits of the following persons were read--namely {522} isaac morley, gardner snow, john edmiston, edward durfee, solomon hancock, william gardner, john g. lofton, allen t. waite, james guyman, obadiah bowen, alvah tippetts, hiram b. mount, john cunningham, cyrus canfield, gilbert belknap, anson call, david evans, william e. horner, stephen markham, thomas g. wilson, john p. greene, john m. bernhisel, truman gillett, jr., carlos w. lyon, and h. t. hugins; when dr. j. m. bernhisel, councilor john taylor, and dr. willard richards were appointed by the council to return with the express to the governor at carthage, and carry said affidavits with the following letter: _letter: joseph smith to governor ford--submitting documents_. nauvoo, june 21, 1844. sir--the affidavits and handbills herewith connected, are submitted for your excellency's consideration. respectfully, i have the honor to be your excellency's obedient servant, joseph smith. thomas ford, governor of illinois, carthage. messrs. taylor and bernhisel went accordingly, but dr. richards tarried to prepare additional documents. the following affidavit was taken: _affidavit: john p. greene--joseph h. jackson,--threatens prophet's life_. state of illinois, hancock co., city of nauvoo. ss. june 21st, 1844.--personally appeared john p. greene before me, willard richards, recorder of said city; and after being duly sworn, deposeth and saith that on or about the 27th day of may, 1844, while at hamilton's tavern, in carthage, county aforesaid, in company with joseph smith and others, robert d. foster called deponent into a private room, and there and then said, "for god's sake, don't suffer that man, joseph smith, to go out of doors; for if he steps outside of the door his blood will be spilt;" to which statement deponent replied he had no such fears; when said foster confirmed said statements with considerable emotion, and said he knew that smith could not go out of doors, but his blood would be spilt. {523} deponent asked foster who would do it. foster said he would not tell; but he knew the proud spirit of jackson, that he would not be insulted, and that he would kill joseph smith if he had to die on the spot; and there were many others in carthage who would assist to do the same thing. joseph h. jackson was in the house below at the time. a day or two previous to the above conversation, while at carthage aforesaid, deponent heard joseph h. jackson say that joseph smith was the damnedest rascal in the world, and he would be damned if he did not take vengeance on him, if he had to follow him to the rocky mountains; and said jackson made many more such like threats against joseph smith and hyrum smith. john p. greene. sworn and subscribed this 21st day of june, 1844, before me, [seal] willard richards, recorder of the city of nauvoo. and as this affidavit confirms what was told me in carthage, i made the following affidavit: _affidavit: joseph smith--conspiracy against affiant's life_. state of illinois, county of hancock. ss. city of nauvoo, june 21st, 1844. personally appeared joseph smith before me, willard richards, recorder of the city of nauvoo; and after being duly sworn deposeth and saith that while at hamilton's tavern at carthage, in the county aforesaid, on or about the 27th day of may, 1844, whither deponent had gone to transact business in the circuit court of the county aforesaid, charles a. foster took deponent into a private room, and told deponent there was a conspiracy against the life of deponent, and that deponent had not better go out of doors. if he did, his blood would be shed. foster said he was deponent's friend, and did not want to see bloodshed. joseph smith. [seal] sworn and subscribed this 21st day of june, 1844, before me, willard richards, recorder of the city of nauvoo. i instructed my clerks, willard richards, william clayton, thomas bullock and john mcewan, to prepare all {524} necessary papers and affidavits ready to be sent to the governor tomorrow morning. joseph jackson made the two following affidavits: _affidavit: joseph jackson--francis m. higbee's threat to kill the prophet_. state of illinois, city of nauvoo. ss on the 21st day of june, 1844, came before me, w. w. phelps, clerk of the mayor's court, joseph jackson: and after being duly sworn, deposeth and saith that on tuesday, the 11th instant, he was in nauvoo, when francis m. higbee, while speaking of the destruction of the printing press, said he was very sorry, for the proprietors had set up that press for the destruction of the city, and that he meant to kill joseph smith and hyrum smith; and he saith no further. joseph jackson. subscribed and sworn to before me, this 21st day of june, 1844. william w. phelps, clerk m. c. _affidavit: joseph jackson--reporting mob at pilot grove_. state of illinois, city of nauvoo. ss on the 21st day of june, 1844, came before me, w. w. phelps, clerk of the mayor's court for said city, joseph jackson; and after being duly sworn, deposeth and saith, that on the 19th day of june instant, at his residence near pilot grove, in the afternoon, about twenty-four persons fired about twenty-six guns at him, and that the balls whistled close by his head. thus this mob, of which john mckay was one, fired about one hundred guns, but not all at your affiant; and that this mob was very noisy, cursing and swearing that they would kill every damned mormon; and he says no further. joseph jackson. subscribed and sworn to before me, this 21st day of june, 1844. william w. phelps, clerk m. c. at 7 p.m. james emmett went by order of the sergeant of the guard at the stone house to the major-general and reported the crew of the _maid of iowa_ for firing five guns contrary to orders, which were, that any firing of guns was an alarm. after the news had reached the city of the governor's {525} arrival at carthage, an express was sent to keokuk to stop an express which i had sent to the governor at springfield before i had learned of his arrival at carthage. an officer of the united states army, having arrested a deserter, came to nauvoo, and stayed at my house all night. col. brewer and lady arrived at the mansion about 9 p.m. also james w. woods, esq., my attorney from burlington. at 10 p.m., private -minor gave information that as he was passing, an hour since, about two miles out of the city to his home, he was fired upon by some unknown person. general stephen markham ordered out a detachment to proceed to the designated place, scour that part of the country, and see that all was right. [_saturday, june 22.--_] _letter: joseph smith to governor ford--inviting the governor to come to nauvoo and investigate conditions_. nauvoo, saturday morning, june 22, 1844. _to his excellent thomas ford, governor_: dear sir.--i this morning forward you the remainder of the affidavits which are ready to present to you, by the hands of a gentleman who is fully competent to give you information on the whole subject which has been the cause of the origin of our present difficulties. i would respectfully recommend the bearer, col. woodworth, as one of my aides, and a man whose testimony can be relied upon. i presume you are already convinced that it would be altogether unsafe for me or any of the city council to come to carthage on account of the vast excitement which has been got up by false report and libelous publications. nothing could afford me a greater pleasure than a privilege of investigating the whole subject before your excellency in person; for i have ever held myself in readiness to comply with your orders and answer for my proceedings before any legal tribunal in the state. i would hereby respectfully pray your excellency to come to nauvoo, if congenial with your feelings, and give us a privilege of laying the {526} whole matter before you in its true colors, and where abundance of testimony can be forthcoming, to prove every point by disinterested persons--men of character and of worth and notoriety, strangers--who were here all the time. but i am satisfied your excellency does not wish men to expose the lives of the citizens of this place by requiring them to put themselves into the power of an infuriated, blood-thirsty mob, a part of whom have already several times fired upon our people without the least shadow of cause or provocation. i am informed this morning that some gentleman has made affidavit that he had a private conversation with me, in which i stated that i had secret correspondence with you, &c. if any person has been wicked enough to do this, he is a perjured villain; for in the first place, i do not suffer myself to hold private conversation with any stranger; and, in the second place, i have never even intimated anything of the kind as having secret correspondence with your excellency. our troubles are invariably brought upon us by falsehoods and misrepresentations by designing men. we have ever held ourselves amenable to the law; and, for myself, sir, i am ever ready to conform to and support the laws and constitution, even at the expense of my life. i have never in the least offered any resistance to law or lawful process, which is a well-known fact to the general public; all of which circumstances make us the more anxious to have you come to nauvoo and investigate the whole matter. now, sir, is it not an easy matter to distinguish between those who have pledged themselves to exterminate innocent men, women and children, and those who have only stood in their own defense, and in defense of their innocent families, and that, too, in accordance with the constitution and laws of the country, as required by the oaths, and as good and law-abiding citizens? in regard to the destruction of the press, the truth only needs to be presented before your excellency to satisfy you of the justice of the proceedings. the press was established by a set of men who had already set themselves at defiance of the law and authorities of the city, and had threatened the lives of some of its principal officers, and who also made it no private matter that the press was established for the express purpose of destroying the city, as will be shown by the affidavit of joseph jackson, and as they stated to me in their threats. mr. babbitt informs me that reports are in circulation that we have taken property which belongs to the messrs. law and others. there has been no property meddled with, to my knowledge, belonging to any person, except property we have purchased of the rightful owners. mr. law turned over some property to a mr. hicks, to pay a debt. this i purchased of mr. hicks, and i am responsible to him for the {527} amount. we have been especially careful to preserve the property of those who are exciting the public against us, inasmuch as we know that every means would be used which could be invented to raise excitement; and we have appointed the police to watch this property and see that no harm was done to it by any person, as they had tried to fire their own building and were detected in the act. the fire was extinguished by the policemen, and no property damaged. there have been no prisoners taken in this city, neither any person held as hostage, only some who are residents of this place, who had broken the laws. no stranger has been interfered with or detained in the city under any circumstances. in haste, i have the honor to remain, dear sir, your most obedient servant, joseph smith. lieut.-gen. n. l. this letter was accompanied by other affidavits, and was sent by lucien woodworth, who was delegated to go in place of dr. richards. he started at noon in company with squire woods of burlington. {528} chapter xxvi. preparations to defend nauvoo--mob movements on carthage road--governor ford's review of hancock county difficulties--joseph smith's account of the same difficulties, defense of his own and associates' course. _saturday, june 22 [continued].--_legion met as usual; and after receiving instructions, were dismissed until 6 p.m., when they met again. [sidenote: orders for nauvoo's entrenchment.] at 7 p.m. i instructed general dunham to cause the regiment of the 2nd cohort to turn out tomorrow, and work by turns three or four hours each, with entrenching tools, and to take the best measures in case of attack. i also gave orders that a standard be prepared for the nations. almon w. babbitt arrived from carthage this morning, having come at the request of the governor, who thought it not wisdom to have richards and phelps and others of the city council go to carthage. edward robinson made the following affidavit: _affidavit: edward robinson--threats against nauvoo_. state of illinois, city of nauvoo. ss. on the 22nd day or june, 1844, came before me, w. w. phelps, clerk of the mayor's court, in said city, dr. edward robinson, who, after being duly sworn, deposeth and saith that while at carthage, on the 18th and 19th instant, i heard several persons who had assembled together for warlike purposes, (having their arms and one cannon with them) say that they were gathering together for the purpose of destroying the property of general joseph smith, or, as they said, "joe smith," and his followers, and the city council, with the exception of {529} one; and finally said they would destroy the town and exterminate the latter-day saints. edward robinson. subscribed and sworn to before me this 22nd day of june, 1843. william w. phelps, clerk m. c. james olive made the following affidavit: _affidavit: james olive--mob movements on the carthage road_. state of illinois, hancock county. ss city of nauvoo, june 22nd, 1844. personally appeared before me, aaron johnson, a justice of the peace in and for said county, james olive; who being first duly sworn, deposeth and saith that on friday afternoon, the 21st instant, about 3 o'clock, he was at his own house, about two miles from appanoose. in a southeasterly direction, he saw a four-horse wagon with some men before it, all traveling towards appanoose. they went about a quarter of a mile beyond my house; there met a two horse wagon and a company of men, about fifteen in number. both parties then took the road towards the big mound. a part of the men were mounted and a part were on foot. the mounted men were forward; and after passing my house, they wheeled and rode back to the footmen who were some little distance behind, and said to them, "there are some fellows oh the mound; you had better hurry on, and we will take those fellows and carry them to carthage." they used profane language. i watched them until they got near the mound, and saw the guard on the mound turn and run towards nauvoo. after that the company went on to the mound, and halted near the spot where the guard had run from. on the same evening, about sundown, there was a man by the name of milton hamilton came into my house and told me to arm and equip myself according to the law and stand in readiness; that the governor bad demanded joseph smith according to law, and that he would not come it (meaning that joseph smith would not surrender); that the general had issued orders for the militia to be in readiness to take said smith. i asked him what general, and he observed that he believed it was col. williams. i asked him if it was done by orders of the governor, and he said that was the understanding. he told me he acted under the orders of captain mcauley; and further saith not. james olive. [seal] subscribed and sworn to this 22nd day of june, 1844, before me, aaron johnson, j. p. {530} phebe levett states that she saw finch, rollison, foster, and squire mcauley in the company who fired on the guard on the la harpe road. george g. johnstone made the following affidavit: _affidavit: george g. johnstone--militia under governor to move on nauvoo_. state of illinois, county of hancock. ss city of nauvoo, june 22nd, 1844. personally appeared before me, aaron johnson, a justice of the peace in and for the county of hancock, george g. johnstone, living on spring creek in mcdonough county; who, being first duly sworn, deposeth and saith that yesterday, napoleon hardin came to your deponent and said that the governor had sent orders for the militia to be called out for today at 4 o'clock p.m., and to start on the 22nd to carthage, there to wait until all were ready from the different counties in the state, and then they should march out to the prairie. they should stop on the prairie and send a flag of truce to nauvoo, and demand the body of general joseph smith. if the people of nauvoo refused to give him up, then they should exterminate the whole of them. george g. johnstone. [seal] subscribed and sworn to this 22nd day of june, 1844, before me, aaron johnson, j. p. gideon gibbs made the following affidavit: _affidavit: gideon gibbs--mob on la harpe road_. state of illinois, city of nauvoo. ss on the 22nd day of june, 1844, came before me, william w. phelps, clerk of the mayor's court for said city, gideon gibbs, and after being duly sworn deposeth and saith that on the afternoon of the 21st instant, about a half-mile southeast of the big mound on the la harpe road, a party of about eight or ten men, in a warlike attitude, in company with two teams, passed your said affiant, and one of them said he fired at two men near the big mound. thought he killed them both and your deponent saith no further. gideon gibbs. subscribed and sworn to before me, this 22nd day of june, 1844. william w. phelps, clerk m. c. {531} luman h. calkins made the following affidavit: _affidavit: luman h. calkins--nauvoo conspiracy against the prophet's life_. state of illinois, city of nauvoo, ss june 22nd, 1844. personally appeared before me, george w. harris, an alderman acting in and for the city of nauvoo, luman h. calkins; and being first duly sworn, deposeth and saith that about seven weeks ago i came on the steamboat _ohio_ from st. louis to nauvoo, when william nesbit, who was on board, entered into conversation with your deponent. i asked him if he knew anything about the conspiracy in nauvoo to kill joseph and hyrum, and all that believed on them. he said he did. it was intended that they should be killed between then and the 1st of july. i asked him who was at the head of the conspiracy. he replied he was sworn not to tell who the head one was. i asked him if there were any in nauvoo concerned. he replied there was, and named the two laws, two fosters, two higbees, charles ivins, and several others. i asked if it was to be made a public thing. he replied the first blow was to be struck in nauvoo by those who were opposed to joseph. i asked how many they could rely on in nauvoo. he said they could rely on five hundred, if they could only get arms for them. he said as soon as the first blow was struck in nauvoo, there were about seven thousand men ready in missouri to join them to exterminate all who believed on joseph smith. he also told me that the _die vernon,_ when she came on her pleasure-trip to nauvoo, that there were none but spies, and who came on purpose to see the places in order to know how to strike when the time comes to strike: and he also said "the reformers" had got spies continually passing nauvoo in order to spy out all that took place; that there was not a thing took place in nauvoo but what was made known to them in st. louis as soon as a steamboat landed. i told him i should think he would be afraid to stop here. he said he should stay in nauvoo and carry on his butchering as usual, as if there was nothing taking place; that he had as good a gun as any man ever put to his face, and that the first shot he should fire would be to kill joseph and hyrum. said i, "the people will surely kill you then." he replied he would rush through a thousand people to wash his hands in joseph's blood, and especially in hyrum's, if he was to be immediately cut into a thousand pieces. he said he should be willing to die as soon as he had killed them. {532} about five weeks since i had another conversation with william nesbit, when he confirmed the whole of the foregoing conversation; and he also said he had made arrangements with mr. bostwick of st. louis to send him a brace of the best pistols, for the purpose of being ready when he wanted them. he also said that he would kill hyrum any time he could get an opportunity without being detected. i then asked him if hyrum could be put in his way so that no man would mistrust him, would you kill him? he said, "by god, i would." i asked if he would not be afraid to kill him in cold blood. he replied, "no, i would not; i would do it in a moment if i could get an opportunity." the day following i left for galena, and returned on tuesday, the 18th instant, and on the 19th i saw william nesbit in the ranks, and i cautioned richard brazier to keep an eye on nesbit, for he had sworn to wash his hands in joseph's and hyrum's blood. luman h. calkins. subscribed and sworn to this 22nd day of june, 1844, before me, george w. harris, alderman of the city of nauvoo. at 12, noon, orders were sent to the different guards and pickets to let persons pass and repass without hailing until further orders. i issued the following: general orders. mayor's office and headquarters, of the nauvoo legion, nauvoo, june 22nd, 1844. _to col. jonathan dunham, acting major-general nauvoo legion_: sir.--you will proceed without delay, with the assistance of the nauvoo legion, to prepare the background [eastern part] of said city for defense against an invasion by mobs, cause the legion to be furnished with tents, and make your encampment in the vicinity of your labor. joseph smith, mayor of the city of nauvoo, and lieut.-gen. nauvoo legion. to col. jonathan dunham, major-general in command nauvoo legion. [sidenote: a prophecy.] at 6 p.m. i prophesied that in the sickly seasons sickness would enter into the houses of the mob and vex them until they would fain repent in dust and ashes. they will be smitten with the scab, &c. at 7 p.m. i received the following: {533} _a petition to hear the prophet speak_. we, the undersigned citizens of hancock county, respectfully request general joseph smith to preach on tomorrow, and that we have liberty of seats near enough to the stand to hear, inasmuch as we have an opportunity to hear him but seldom, and some of us have not heard him at all. yours respectfully, james hamilton and co., capt. at the liberty branch. nathaniel case, capt. 7th co., 4th reg., 2nd cohort, n. l. from la harpe. uriah h. yager and co., captain at the branch of macedonia, 2nd cohort. hiram clark 1st lieut. at the midland branch company. z. d. wilson's company. alna l. tippett's company. s. hancock, major of the first battalion of the 3rd regiment. warren snow, captain and co., 4th reg. 2nd cohort of n. legion. at 10 p.m. i received the following letter by the hands of captain yates, who accompanied elder john taylor and dr. john m. bernhisel on their return from carthage: _letter: governor ford to mayor and council of the city of nauvoo_. headquarters carthage, june 22nd, 1844. _to the mayor and council of the city of nauvoo_: gentlemen.--after examining carefully all the allegations on the part of the citizens of the country in hancock county, and the defensive matters submitted to me by the committee of your citizens concerning the existing disturbances, i find that there appears to be but little contradiction as to important facts, so that it may be safely assumed that the immediate cause of the existing excitement is the destruction of the press and _nauvoo expositor,_ and the subsequent refusal of the individuals accused to be accountable therefore according to the general laws of this state, and the insisting on your parts to be accountable only before your own municipal court, and according to the ordinances of your city. many other facts have been asserted on both sides as tending to increase the excitement; but as they mostly relate merely to private persons, and committed by individuals, and tend simply to show the present state of affairs, i will not further notice them in this communication. the material facts to be noticed are that a newspaper called the _nauvoo expositor_ was established in nauvoo; that this newspaper was {534} deemed offensive to the people of that city; that the common council, without notice or process to the owners, entered into a trial and heard statements not under oath, and evidence which was under oath, in relation to the character, conduct and designs of the owners and editors of the press; that, upon hearing such statements and evidence, the common council passed an ordinance or resolution declaring said press and paper to be a public nuisance, and ordered the same to be abated as such; that a writ was issued by the mayor to the marshal of the city for that purpose; that a military order was issued at the same time by the mayor, who is also lieutenant-general of the nauvoo legion, to the major-general in command of that legion, for a force sufficient to ensure the execution of the writ aforesaid. it appears also the press was destroyed in obedience to the foregoing ordinance and writ, according to a return on the same by the marshal in the following words: "the within press and type is destroyed and pied according to order on this 10th day of june, 1844, at about six o'clock p.m.--j. p. greene, c.m." it appears also that the owners of the press obtained from a justice of the peace at carthage a warrant against the authors of this destruction for a riot; that the constable charged with the execution of this process, arrested some of the persons accused, who immediately obtained writs of _habeas corpus_ from the municipal court of your city, by virtue of which they were tried in nauvoo and discharged from arrest, and that they have ever since refused to be arrested or to submit to a trial at any other place or before any other court, except in the city and before the municipal court aforesaid. it has also been reported to me that martial law has been declared in nauvoo; that persons and property have been and are now forcibly imprisoned and detained there, and that the legion has been ordered under arms to resist any attempt to arrest the persons accused. i have not particularly inquired into the truth of these latter reports; for although they may become matters of great importance in the sequel, they are not necessary to be ascertained and acted upon at present. i now express to you my opinion that your conduct in the destruction of the press was a very gross outrage upon the laws and the liberties of the people. it may have been full of libels, but this did not authorize you to destroy it. there are many newspapers in this state which have been wrongfully abusing me for more than a year, and yet such is my regard for the liberty of the press and the rights of a free people in a republican government that i would shed the last drop of my blood to protect those presses from any illegal violence. you have violated the constitution in at least four particulars. you have violated that part of it which {535} declares that the printing presses shall be free, being responsible for the abuse thereof, and that the truth may be given in evidence. this article of the constitution contemplates that the proprietors of a libelous press may be sued for private damages, or may be indicted criminally, and that upon trial they should have the right to give the truth in evidence. in this case the proprietors had no notice of the proceeding. the constitution also provides that the people shall be protected against unreasonable searches and seizures of their property and "that no man shall be deprived of life, liberty or property, except by the judgment of his peers (which means a jury trial) and the law of the land," which means due process of law and notice to the accused. you have also violated the constitution and your own charter in this: your council, which has no judicial powers, and can only pass ordinances of a general nature, have undertaken to pass judgment as a court and convict without a jury a press of being libelous and a nuisance to the city. the council at most could only define a nuisance by general ordinance, and leave it to the courts to determine whether individuals or particulars accused came within such definition. the constitution abhors and will not tolerate the union of legislative and judicial power in the same body of magistracy, because, as in this case, they will first make a tyrannical law, and then execute it in a tyrannical manner. you have also assumed to yourselves more power than you are entitled to in relation to writs of _habeas_ under your charter. i know that you have been told by lawyers, for the purpose of gaining your favor that you have this power to any extent. in this they have deceived you for their own base purposes. your charter supposes that you may pass ordinances, a breach of which will result in the imprisonment of the offender. for the purpose of insuring more speedy relief to such persons, authority was given to the municipal court to issue writs of_ habeas corpus_ in all cases arising under the ordinances of the city. it was never supposed by the legislature, nor can the language of your charter be tortured to mean that a jurisdiction was intended to be conferred which would apply to all cases of imprisonment under the general laws of the state or of the united states, as well as the city ordinances. it has also been reserved to you to make the discovery that a newspaper charged to be scurrilous and libellous may be legally abated or removed as a nuisance. in no other state, county, city, town or territory {536} in the united states has ever such a thing been thought of before. such an act at this day would not be tolerated even in england. just such another act in 1830 hurled the king of france from his throne, and caused the imprisonment of four of his principal ministers for life. no civilized country can tolerate such conduct, much less can it be tolerated in this free country of the united states. the result of my deliberations on this subject is, that i will have to require you and all persons in nauvoo accused or sued to submit in all cases implicitly to the process of the court, and to interpose no obstacles to an arrest, either by writ of _habeas corpus_ or otherwise; and that all of the people of the city of nauvoo shall make and continue the most complete submission to the laws of the state, and the process of the courts and justices of the peace. in the particular case now under consideration, i require any and all of you who are or shall be accused to submit yourselves to be arrested by the same constable, by virtue of the same warrant and be tried before the same magistrate whose authority has heretofore been resisted. nothing short of this can vindicate the dignity of violated law and allay the just excitement of the people. i am anxious to preserve the peace. a small indiscretion may bring on a war. the whole country is now up in arms, and a vast number of people are ready to take the matter into their own hands. such a state of things might force me to call out the militia to prevent a civil war. and such is the excitement of the country that i fear the militia, when assembled, would be beyond legal control. you are wrong in the first instance, and i can call out no portion of the militia for your defense until you submit to the law. you have made it necessary that a _posse_ should be assembled to execute legal process; and that _posse,_ as fast as it assembles is in danger of being imbued with the mobocratic spirit. if you, by refusing to submit, shall make it necessary to call out the militia, i have great fears that your city will be destroyed, and your people many of them exterminated. you know the excitement of the public mind. do not tempt it too far. a very little matter may do a very great injury; and if you are disposed to continue the causes of excitement and render a force necessary to coerce submission, i would say that your city was built, as it were, upon a keg of powder which a very little spark may explode. it is my intention to do all i can to preserve the peace, and even, if obliged, to call the militia to prosecute the war so as not to involve the innocent and comprehend all in the same punishment. but excitement is a matter which grows very fast upon men when assembled. the {537} affair, i much fear, may assume a revolutionary character, and the men may disregard the authority of their officers. i tell you plainly that if no such submission is made as i have indicated. i will be obliged to call out the militia; and if a few thousand will not be sufficient, many thousands will be. i sincerely hope that your people may do nothing which will make such a proceeding necessary. i hope also that they will be well-disposed to co-operate with me in allaying the excitement of the public mind. immediately discharge such persons as you have under martial law. let them go without molestation. abstain from all injury to private property. let people go where they please without swearing them first to take no part against you. all such proceedings tend only to inflame the public mind, and raise up ten men disposed to fight you for every one thus foolishly disabled. your committee assures me that you are sincerely desirous of preserving the peace; and if so, i hope you will co-operate with me in everything necessary to allay the excitement in the minds of the people. the following-named persons are reported to me as being detained against their will by martial law: john a. hicks, h. o. norton, a. j. higbee, john eagle, p. j. rolf, peter lemon, and t. j. rolf. it will tend greatly to allay excitement if they shall be immediately discharged and suffered to go without molestation. it is also reported here, and generally believed, (but whether true or not i have not yet learned) that there are many foraging parties abroad from nauvoo committing depredations upon the cattle and property in the vicinity. these acts, if correctly reported, must absolutely cease immediately, if you expect any person here to have the power to preserve the peace. in case the persons accused should make no resistance to arrest, it will be against orders to be accompanied by others. if it should become necessary to have witnesses on the trials, i will see that such persons shall be duly summoned,_ and i will also guarantee the safety of all such persons as may thus be brought to this place from nauvoo either for trial or as witnesses for the accused_. if the individuals accused cannot be found when required by the constable it will be considered by me as an equivalent to a refusal to be arrested, and the militia will be ordered accordingly. i am, gentlemen, with great respect, your obedient servant, thomas ford, governor and commander-in-chief. to which i wrote the following answer: {538} _letter: joseph smith to governor ford--defending the action of the city council in the "expositor" affair_. nauvoo, june 22nd, 1844, 12 o'clock p.m. _to his excellency, thomas ford_: sir.--yours of this date is received by messrs. taylor and bernhisel. a part of the same delegation, mr. woodworth, who was detained yesterday, started for carthage at 12 noon, this date, who, we perceive, had not arrived at your last date. some documents conveyed by him would tend to counteract some of the views expressed in your excellency's communication, and we feel confident, if all the facts could be before your excellency, you would have come to different conclusions. our "insisting to be accountable only before our own municipal court," is totally incorrect. we plead a _habeas corpus_ as a last resort to save us from being thrown into the power of the mobocrats, who were then threatening us with death, and it was with great reluctance we went before the municipal court, on account of the prejudice which might arise in the minds of the unbiased; and we did not petition for a _habeas corpus_ until we had told the constable that on our lives we dare not go to carthage for trial, and plead with him to go before any county magistrate he pleased in our vicinity, (which occurrence is common in legal proceedings) and not a member of our society, so that our lives might be saved from the threats thus already issued against us. the press was declared a nuisance under the authority of the charter as written in 7th section of addenda, the same as in the springfield charter, so that if the act declaring the press a nuisance was unconstitutional: we cannot see how it is that the charter itself is not unconstitutional, and if we have erred in judgment, it is an official act, and belongs to the supreme court to correct it, and assess damages _versus_ the city to restore property abated as a nuisance. if we have erred in this thing, we have done it in good company, for blackstone on "wrongs," asserts the doctrine that scurrilous prints may be abated as nuisances. as to martial law, we truly say that we were obliged to call out the forces to protect our lives; and the constitution guarantees to every man that privilege; and our measures were active and efficient, as the necessity of the case required; but the city is and has been continually under the special direction of the marshal all the time. no person, to our knowledge, has been arrested only for violation of the peace, and those some of our own citizens, all of whom we believe are now discharged. {539} and if any property has been taken for public benefit without a compensation, or against the will of the owner, it has been done without our knowledge or consent, and when shown shall be corrected, if the people will permit us to resume our usual labors. if we "have committed a gross outrage upon the laws and liberties of the people," as your excellency represents, we are ready to correct that outrage when the testimony is forthcoming. all men are bound to act in their sphere on their own judgment, and it would be quite impossible for us to know what your excellency's judgment would have been in the case referred to; consequently acted on our own and according to our best judgment, after having taken able counsel in the case. if we have erred, we again say we will make all right if we can have the privilege. "the constitution also provides that the people shall be protected against all unreasonable search and seizure." true. the doctrine we believe most fully, and have acted upon it; but we do not believe it unreasonable to search so far as it is necessary to protect life and property from destruction. we do not believe in the "union of legislative and judicial power," and we have not so understood the action of the case in question. whatever power we have exercised in the _habeas corpus_ has been done in accordance with the letter of the charter and constitution as we confidently understood them, and that, too, with the ablest counsel; but if it be so that we have erred in this thing, let the supreme court correct the evil. we have never gone contrary to constitutional law, so far as we have been able to learn it. if lawyers have belied their profession to abuse us, the evil be on their heads. you have intimated that no press has been abated as a nuisance in the united states. we refer your excellency to humphrey _versus_ press in ohio, who abated the press by his own arm for libel, and the courts decided on prosecution no cause of action. and we do know that it is common for police in boston, new york, &c., to destroy scurrilous prints: and we think the loss of character by libel and the loss of life by mobocratic prints to be a greater loss than a little property, all of which, life alone excepted, we have sustained, brought upon us by the most unprincipled outlaws, gamblers, counterfeiters, and such characters as have been standing by me, and probably are now standing around your excellency--namely, those men who have brought these evils upon us. we have no knowledge of men's being sworn to pass our city. and upon receipt of your last message the legion was disbanded and the city left to your excellency's disposal. {540} how it could be possible for us now to be tried constitutionally by the same magistrate who first issued the writ at carthage we cannot see, for the constitution expressly says no man shall twice be put in jeopardy of life and limb for the same offense; and all you refer to, have been, since the issuance of the_ habeas corpus,_ complied with for the same offense, and trial before daniel h. wells, justice of the peace for hancock county, and, after a full investigation, were discharged. but, notwithstanding this, we would not hesitate to stand another trial according to your excellency's wish, were it not that we are confident out lives would be in danger. we dare not come. writs, we are assured, are issued against us in various parts of the country. for what? to drag us from place to place, from court to court, across the creeks and prairies, till some bloodthirsty villain could find his opportunity to shoot us. we dare not come, though your excellency promises protection. yet, at the same time, you have expressed fears that you could not control the mob, in which case we are left to the mercy of the merciless. sir, we dare not come, for our lives would be in danger, and we are guilty of no crime. you say, "it will be against orders to be accompanied by others, if we come to trial." this we have been obliged to act upon in missouri; and when our witnesses were sent for by the court, (as your honor promises to do) they were thrust into prison, and we left without witnesses. sir, you must not blame us, for "a burnt child dreads the fire." and although your excellency might be well-disposed in the matter, the appearance of the mob forbids our coming. we dare not do it. we have been advised by legal and high-minded gentlemen from abroad, who came on the boat this evening to lay our grievances before the federal government, as the appearance of things is not only treasonable against us, but against the state on the part of missouri, unless the same has been requested of governor ford by the federal government. and we suppose your excellency is well aware by this time that the mass-meetings of the county declared utter extermination of the mormons, and that the legion was not called out until complaints were made to the mayor, and the citizens were afraid of their lives, and losing their confidence in the authorities of the city, and that nothing on the part of the city authorities had been wanting, legally and judiciously, to allay excitement and restore peace. we shall leave the city forthwith to lay the facts before the general government, and, as before stated, the city is left open and unprotected; and by everything that is sacred, we implore your excellency to cause our helpless women and children to be protected from mob violence, and let not the blood of innocence {541} cry to heaven against you. we again say, if anything wrong has been done on our part, and we know of nothing, we will make all things right if the government will give us the opportunity. disperse the mob, and secure to us our constitutional privileges, that our lives may not be endangered when on trial. i remain most respectfully, your excellency's humble servant, joseph smith, mayor, and lieut.-gen. n. l. {542} chapter xxvii. governor ford's wrong viewpoint--elder taylor's account of the interview with the governor at carthage--close of the prophet's journal narrative of his life. [sidenote: gov. ford's biased judgment.] _[saturday, june 22nd, 1844, continued].--_it appears that the governor, on arriving at carthage, ordered the entire mob into service, adopted the lies and misrepresentations circulated against us by our enemies as truth, turned supreme court, and decided on the legality of our municipal ordinances and proceedings, which is the business of the judiciary alone. he charges us in his letter, based upon most cursed falsehoods, with violations of law and order, which have never been thought of by us. he treated our delegates very rudely. my communications that were read to him were read in the presence of a large number of our worst enemies, who interrupted the reader at almost every line with, "that's a damned lie!" and "that's a g--d--d lie!" he never accorded to them the privilege of saying one word to him only in the midst of such interruptions as, "you lie like hell!" from a crowd of persons present. these facts show conclusively that he is under the influence of the mob spirit, and is designedly intending to place us in the hands of murderous assassins, and is conniving at our destruction, or else that he is so ignorant and stupid that he does not understand the corrupt and diabolical spirits that are around him. {543} elder john taylor gave the following account of his interview with the governor: _elder john taylor's account of interview with governor ford at carthage_. after waiting the governor's pleasure for some time, we had an audience--but such an audience! he was surrounded by some of the vilest and most unprincipled men in creation. some of them had an appearance of respectability, but many of them lacked even that. wilson, and, i believe, william law were there, foster, frank and chauncey higbee, mr. marr, a lawyer from nauvoo, a mobocratic merchant from warsaw, joseph h. jackson, a number of his associates, and the governor's secretary--in all fifteen or twenty persons, most of whom were recreant to virtue, honor, integrity and everything that is considered honorable among men. i can well remember the feelings of disgust that i had in seeing the governor surrounded by such an infamous group, and on being introduced to men of so questionable a character; and had i been on private business, i should have turned to depart, and told the governor that if he thought proper to associate with such questionable characters, i should beg leave to be excused; but coming, as we did, on public business, we could not of course consult our private feelings. we then stated to the governor that, in accordance with his request, general joseph smith had, in response to his call, sent us to him as a committee of conference; that we were acquainted with most of the circumstances that had transpired in and about nauvoo lately, and were prepared to give him the information; that, moreover, we had in our possession testimony and affidavits confirmatory of what we should say, which had been forwarded to him by general joseph smith; that communications had been forwarded to his excellency by messrs. hunter, james and others, some of which had not reached their destination, but of which we had duplicates with us. we then in brief related an outline of the difficulties, and the course we had pursued from the commencement of the troubles up to the present, and, handing him the documents, respectfully submitted the whole. during our conversation and explanations with the governor, we were frequently rudely and impudently contradicted by the fellows he had around him, and of whom he seemed to take no notice. he opened and read a number of the documents himself, and as he proceeded he was frequently interrupted by, "that's a lie!" "that's a g-d--d lie!" "that's an infernal falsehood!" "that's a blasted lie!" &c. {544} these men evidently winced on an exposure of their acts, and thus vulgarly, impudently and falsely repudiated them. one of their number, mr. marr, addressed himself several times to me while in conversation with the governor. i did not notice him until after a frequent repetition of his insolence, when i informed him that my business at that time was with governor ford, whereupon i continued my conversation with his excellency. during the conversation the governor expressed a desire that joseph smith and all parties concerned in passing or executing the city law in relation to the press had better come to carthage; that however repugnant it might be to our feelings, he thought it would have a tendency to allay public excitement and prove to the people what we professed--that we wished to be governed by law. we represented to him the course we had taken in relation to this matter, our willingness to go before another magistrate other than the municipal court, the illegal refusal by the constable, of our request, our dismissal by the municipal court, a legally constituted tribunal, our subsequent trial before esq. wells at the instance of judge thomas (the circuit judge), and our dismissal by him; that we had fulfilled the law in every particular; that it was our enemies who were breaking the law, and, having murderous designs, were only making use of this as a pretext to get us into their power. the governor stated that the people viewed it differently, and that, notwithstanding our opinions, he would recommend that the people should be satisfied. we then remarked to him that, should joseph smith comply with his request, it would be extremely unsafe, in the present excited state of the country, to come without an armed force; that we had a sufficiency of men, and were competent to defend ourselves, but that there might be danger of collision should our forces and those of our enemies be brought in such close proximity. he strenuously advised us not to bring any arms, and pledged his faith as governor, and the faith of the state, that we should be protected, and that he would guarantee our perfect safety. at the termination of our interview, and previous to our withdrawal, after a long conversation and the perusal of the documents which we had brought, the governor informed us that he would prepare a written communication for general joseph smith, which he desired us to wait for. we were kept waiting for this instrument some five or six hours. about five o'clock in the afternoon we took our departure with not the most pleasant feelings. the associations of the governor, the spirit that he manifested to compromise with these scoundrels, the {545} length of time that he had kept us waiting, and his general deportment, together with the infernal spirit that we saw exhibited by those whom he admitted to his counsels, made the prospect anything but promising. i had a consultation for a little while with my brother hyrum, dr. richards, john taylor and john m. bernhisel, and determined to go to washington and lay the matter before president tyler. [1] about 7 p.m. i requested reynolds cahoon and alpheus cutler to stand guard at the mansion, and not to admit any stranger inside the house. at sundown i asked o. p. rockwell if he would go with me a short journey, and he replied he would. [abraham c. hodge says that soon after dusk, joseph called hyrum, willard richards, john taylor, william w. phelps, a. c. hodge, john l. butler, alpheus cutler, william marks and some others, into his upper room and said, "brethren, here is a letter from the governor which i wish to have read." after it was read through joseph remarked, "there is no mercy--no mercy here." hyrum said, "no; just as sure as we fall into their hands we are dead men." joseph replied, "yes; what shall we do, brother hyrum?" he replied, "i don't know." all at once joseph's countenance brightened up and he said, "the way is open. it is clean to my mind what to do. all they want is hyrum and myself; then tell everybody to go about their business, and not to collect in groups, but to scatter about. there is no doubt they will come here and search for us. let them search; they will not harm you in person or property, and not even a hair of your head. we will cross the river tonight, and {546} go away to the west." he made a move to go out of the house to cross the river. when out of doors he told butler and hodge to take the _maid of iowa,_ (in charge of repsher) get it to the upper landing, and put his and hyrum's families and effects upon her; then go down the mississippi and up the ohio river to portsmouth, where they should hear from them. he then took hodge by the hand and said, "now, brother hodge, let what will come, don't deny the faith, and all will be well."] i told stephen markham that if i and hyrum were ever taken again we should be massacred, or i was not a prophet of god. i want hyrum to live to avenge my blood, but he is determined not to leave me. [2] footnotes: 1. "at this juncture the council was interrupted by the withdrawal of president smith to give an interview to two gentlemen--one of whom was a son of john c. calhoun--who had arrived at the mansion and were anxious to meet with the prophet" (life of john taylor, page, 125). elder taylor withdrew at a late hour from the council because of great weariness. "shortly after he [elder taylor] retired, however, the prophet returned, and the informal council meeting was resumed. the project of laying the case before president tyler was abandoned. joseph had received an inspiration to go west and all would be well" (ibid). 2. here the direct narrative of the prophet ends; what happened in the next few days of his life occurred under such circumstances as not to permit of his dictating an account of it to his secretary or clerks, as was his custom. concerning the statement in the text about the prophet's desire to have hyrum live, and the purpose of it, mr. edward tullidge, in his _life of joseph the prophet_, gives a different version of it. he states it_: "i want hyrum to live to lead the church, but he is determined not to leave me"_ (tullidge, p. 491). on what authority mr. tullidge makes the change is not known; but there is evidence in addition to his statement that the prophet did desire hyrum smith to succeed him in the presidency of the church, and even "ordained" him to take that place. at the october conference following the martyrdom of the two brothers, president brigham young said_: "did joseph ordain any man to take his place? he did. who was it? it was hyrum. but hyrum fell a martyr before joseph did"_ (_times and seasons_ vol. 5, page 683.) {547} chapter xxviii. the prophet starts for the rocky mountains--the counsel of false brethren--the return to nauvoo--the surrender and arrival at carthage. _an account of the arrest, imprisonment and martyrdom of president joseph smith and patriarch hyrum smith in carthage jail, hancock county, illinois, as collected from the journal kept at the time by willard richards and the statements published by john taylor, messrs. reid and woods and john s. fullmer, and the writings and statements of dan jones, cyrus h. wheelock, stephen markham and many other persons, who were personally acquainted with the transactions. [1]_--_by the historian_. [2] [sidenote: the warning to flee to the rocky mountains.] _saturday, june 11, 1844.--_about 9 p.m. hyrum came out of the mansion and gave his hand to reynolds cahoon, at the same time saying, "a company of men are seeking to kill my brother joseph, and the lord has warned him to flee to the rocky mountains to save his life. good-by, brother cahoon, we shall see you again." in a few minutes afterwards joseph came from his family. his tears were flowing fast. he held a handkerchief to his face, and followed after brother hyrum without uttering a word. between 9 and 10 p.m. joseph, hyrum and willard, while waiting on the banks of the river for the skiff, sent {548} for william w. phelps, and instructed him to take their families to cincinnati by the second steamboat, arriving at nauvoo; and when he arrived there to commence petitioning the president of the united states and congress for redress of grievances, and see if they would grant the church liberty and equal rights. joseph then said: "go to our wives, and tell them what we have concluded to do, and learn their feelings on the subject; and tell emma you will be ready to start by the second steamboat, and she has sufficient money wherewith to pay the expenses. if you ascertain by tomorrow morning that there is anything wrong, come over the river to montrose, to the house of captain john killien, and there you will learn where we are." about midnight, joseph, hyrum and dr. richards called for orrin p. rockwell at his lodgings, and all went up the river bank until they found aaron johnson's boat, which they got into, and started about 2 a. m to cross the mississippi river. orrin p. rockwell rowed the skiff, which was very leaky, so that it kept joseph, hyrum and the doctor busy baling out the water with their boots and shoes to prevent it from sinking. [sidenote: preparations for the western journey.] _sunday, 23.--_at daybreak arrived on the iowa side of the river. sent orrin p. rockwell back to nauvoo with instructions to return the next night with horses for joseph and hyrum, pass them over the river in the night secretly, and be ready to start for the great basin in the rocky mountains. joseph, hyrum and dr. richards walked up to captain john killien's house, where they arrived at sunrise; but he not being at home, they went from thence to brother william jordan's. about 9 a.m. dr. bernhisel came over the river to visit joseph; also reynolds cahoon, who made some explanations respecting governor ford's letter. [sidenote: arrival of constable's _posse_.] early in the morning a _posse_ arrived in nauvoo to {549} arrest joseph, but as they did not find him, they started back to carthage immediately, leaving one man of the name of yates behind them, who said to one of the brethren that governor ford designed that if joseph and hyrum were not given up, he would send his troops and guard the city until they were found, if it took three years to do it. [sidenote: emma's message to the prophet.] at 1 p.m. emma sent over orrin p. rockwell, requesting him to entreat of joseph to come back. reynolds cahoon accompanied him with a letter which emma had written to the same effect, and she insisted that cahoon should persuade joseph to come back and give himself up. when they went over they found joseph, hyrum and willard in a room by themselves, having flour and other provisions on the floor ready for packing. reynolds cahoon informed joseph what the troops intended to do, and urged upon him to give himself up, inasmuch as the governor had pledged his faith and the faith of the state to protect him while he underwent a legal and fair trial. reynolds cahoon, lorenzo d. wasson and hiram kimball accused joseph of cowardice for wishing to leave the people, adding that their property would be destroyed, and they left without house or home. like the fable, when the wolves came the shepherd ran from the flock, and left the sheep to be devoured. to which joseph replied, "if my life is of no value to my friends it is of none to myself." [sidenote: consultation with rockwell.] joseph said to rockwell, "what shall i do?" rockwell replied, "you are the oldest and ought to know best; and as you make your bed, i will lie with you." joseph then turned to hyrum, who was talking with cahoon, and said, "brother hyrum, you are the oldest, what shall we do?" hyrum said, "let us go back and give ourselves up, and see the thing out." after studying a few moments, joseph said, "if {550} you go back i will go with you, but we shall be butchered." hyrum said, "no, no; let us go back and put our trust in god, and we shall not be harmed. the lord is in it. if we live or have to die, we will be reconciled to our fate." after a short pause, joseph told cahoon to request captain daniel c. davis to have his boat ready at half-past five to cross them over the river. joseph and hyrum then wrote the following letter: _letter:--joseph and hyrum smith to governor ford--consenting to go to carthage_. bank of the river mississippi, sunday, june 23rd, 1844, 2 p.m. _his excellency governor ford_: sir.--i wrote you a long communication at 12 last night, expressive of my views of your excellency's communication of yesterday. i thought your letter rather severe, but one of my friends has just come to me with an explanation from the captain of your _posse_ which softened the subject matter of your communication, and gives us greater assurance of protection, and that your excellency has succeeded in bringing in subjection the spirits which surround your excellency to some extent. and i declare again the only objection i ever had or ever made on trial by my country at any time, was what i have made in my last letter--on account of assassins, and the reason i have to fear deathly consequences from their hands. but from the explanation, i now offer to come to you at carthage on the morrow, as early as shall be convenient for your _posse_ to escort us into headquarters, provided we can have a fair trial, not be abused nor have my witnesses abused, and have all things done in due form of law, without partiality, and you may depend on my honor without the show of a great armed force to produce excitement in the minds of the timid. we will meet your _posse,_ if this letter is satisfactory, (if not, inform me) at or neat the mound, at or about two o'clock tomorrow afternoon, which will be as soon as we can get our witnesses and prepare for trial. we shall expect to take our witnesses with us, and not have to wait a subpoena or part at least, so as not to detain the proceedings, although we may want time for counsel. we remain most respectfully, your excellency's humble servants, joseph smith, hyrum smith. {551} also wrote to horace t. hugins, esquire: _letter: joseph smith to h. t. hugins--engaging counsel_. nauvoo, sunday, june 23, 1844. _h. t. hugins, esq_: sir.--i have agreed to meet governor ford at carthage tomorrow to attend an examination before justice morrison, and request your attendance professionally with the best attorney you can bring. i meet the governor's _posse_ on the mound at 10 a.m.; in carthage at 12 noon. do not fail me, and oblige, yours respectfully, joseph smith. _per_ w. richards, clerk. p.s.--dr. j. r. wakefield i wish as witness, &c. and also to dr. j. wakefield as follows: _letter: joseph smith to j. r. wakefield soliciting latter's attendance as witness_. nauvoo, june 23, 1844. _dr. j. r. wakefield_: sir.--i would respectfully solicit your attendance at court in carthage tomorrow at 12 noon, as witness in case "state of illinois on complaint of francis m. higbee, _versus_ joseph smith and others." dear sir, do not fail me, and oblige your old friend, joseph smith, _per_ willard richards, clerk. p. s.--esq. hugins and co-partner are expected. we meet the governor's _posse_ on the mound at 10 a.m.: at carthage at 12 noon. bearer will give particulars. [sidenote: the prophet returns to nauvoo.] about 4 p.m. joseph, hyrum, the doctor and others started back. while walking towards the river, joseph fell behind with orrin p. rockwell. the other shouted to come on. joseph replied, "it is of no use to hurry, for we are going back to be slaughtered," and continually expressed himself that he would like to get the people once more together, and talk to them tonight. rockwell said if that was his wish he would get the people together, and he could talk to them by starlight. {552} it was the strong persuasions of reynolds cahoon, lorenzo d. wasson and hiram kimball, who were carrying out emma's instructions, that induced joseph and hyrum to start back to nauvoo. they re-crossed the river at half-past five. when they arrived at the mansion in nauvoo, joseph's family surrounded him, and he tarried there all night, giving up the idea of preaching to the saints by starlight. [sidenote: vacillation of governor ford.] he sent the letter of this date to governor ford by col. theodore turley and elder jedediah m. grant, who carried it to carthage, where they arrived about 9 p.m. they gave the letter to governor ford, who first agreed to send a _posse_ to escort general smith in safety to carthage. immediately afterwards mr. skinner came in and made a very bitter speech to the governor, in which wilson law and joseph h. jackson joined, telling him naught but lies, which caused elder grant to ask if messengers to him were to be insulted in that manner. the governor treated them coldly, and rescinded his previous promise, and refused to send or allow an escort to go with joseph, as he said it was an honor not given to any other citizen. he would not allow the messengers to stay in carthage through the night, but ordered them to start at 10 o'clock, and return to nauvoo with orders for general smith to be in carthage at 10 o'clock tomorrow morning without an escort; and he threatened that if general smith did not give himself up at that time, that nauvoo would be destroyed and all the men, women and children that were in it. messrs. grant and turley immediately started; but on account of their horses being wearied, they did not arrive in nauvoo until about four a.m. of the 24th, when they went to general smith to report to him the state of excitement in carthage. he would not hear one word of the warning, as he was determined to go to carthage and give himself up to the governor. {553} at night joseph conversed with captain anderson, who reported that the mob at warsaw had stopped his boat, and threatened to fire into her with his cannon. he gave the following certificate: _certificate: captain anderson--on retention of people in nauvoo_. nauvoo, june 23rd, 1844. this is to certify that on tuesday morning last, i stated to general joseph smith that the number of passengers leaving that day might produce the effect on the public mind that they were afraid of being attacked, and prove injurious; and i further observed, in order to preserve peace and good order, that it would be better to use his endeavors to retain those in the city until the excitement should abate. george c. anderson, captain steamer _osprey_. joseph received the following letter: _letter: ed. johnston to joseph smith--about counsel_. sunday evening, june 23rd, 1844. _general joseph smith_: sir.--i have this moment received your favor of this day per the hands of mr. adams. i regret to say, in reply, that i am now awaiting every moment a boat for st. louis, whither my business requires me to go, and which, of course will deter me from acceding to your request. i have introduced mr. adams to a friend who is entirely competent to do full justice to your cause. in great haste, yours respectfully, ed. johnston. fort madison, iowa. [sidenote: preparations for going to carthage.] preparations are making for an early start tomorrow morning for carthage. joseph gave directions to gather some horses for the purpose of carrying him and his friends to carthage tomorrow. although the governor has threatened to send his troops into the city, none have appeared as yet. [sidenote: defendants in the _expositor_ case.] _monday, 24.--_francis m. higbee having sworn out a writ before thomas morrison, a justice of the peace at {554} carthage on the 11th instant, against joseph smith, hyrum smith, samuel bennet, john taylor, william w. phelps, john p. greene, stephen c. perry, dimick b. huntington, jonathan dunham, stephen markham, william w. edwards, jonathan holmes, jesse p. harmon, john lytle, joseph w. coolidge, david harvey redfield, orrin p. rockwell and levi richards for riot, in destroying the _nauvoo expositor_ press, the property of william and wilson law and others, on the 10th instant, and governor ford having sent word by the _posse_ that those eighteen persons should be protected by the militia of the state, they, upon the assurance of that pledge at half-past six a.m. started for carthage, willard richards, dan jones, henry g. sherwood, alfred randall, james davis, cyrus h. wheelock, a. c. hodge and several other brethren, together with james w. woods as counsel, accompanying them. [sidenote: incidents _en route_ for carthage.] when they arrived at the top of the hill, joseph sent rockwell with a horse for dr. southwick, a southern gentleman who had been staying some days at the mansion, and who wished general joseph smith to buy considerable property in texas; but ed. bonny took possession of the horse, so that dr. southwick could not then go. joseph paused when they got to the temple, and looked with admiration first on that, and then on the city, and remarked, "this is the loveliest place and the best people under the heavens; little do they know the trials that await them." as he passed out of the city, he called on daniel h. wells, esq., who was unwell, and on parting he said, "squire wells, i wish you to cherish my memory, and not think me the worst man in the world either." [sidenote: meeting with captain dunn.] at ten minutes to 10 a.m. they arrived at albert g. fellows' farm, four miles west of carthage, where they met captain dunn with a company of about sixty mounted militia, on seeing which joseph said, "do not be alarmed, brethren, for they {555} cannot do more to you than the enemies of truth did to the ancient saints--they can only kill the body." the company made a halt, when joseph, hyrum and several others went into fellows' house with captain dunn, who presented an order from governor ford for all the state arms in possession of the nauvoo legion, which joseph immediately countersigned. [sidenote: a pathetic prophecy.] henry g. sherwood went up to joseph and said, "brother joseph, shall i return to nauvoo and regulate about getting the arms and get the receipts for them?" joseph inquired if he was under arrest, or expected to be arrested. sherwood answered "no," when joseph directed him to return ahead of the company, gather the arms and do as well as he could in all things. joseph then said to the company who were with him, _"i am going like a lamb to the slaughter, but i am calm as a summer's morning. i have a conscience void of offense toward god and toward all men. if they take my life i shall die an innocent man, and my blood shall cry from the ground for vengeance, and it shall be said of me 'he was murdered in cold blood!'"_ he then said to father sherwood, "go, and god bless you." sherwood then rode as swiftly as he could to nauvoo. esquire woods left the company there, and continued his journey to carthage. this order for the delivery of the state arms was evidently designed to drive the citizens of nauvoo to desperation, so that in the heat of their indignation they might commit some overt act which the governor could construe into treason, and thus have a shadow of excuse for his mob militia to destroy the mormons. [sidenote: dunn's request that the prophet return to nauvoo:] captain dunn requested the company to return to nauvoo to assist in collecting the arms, and pledged his word as a military man, that joseph and his friends should be protected even if it were at the expense of his own life, {556} and his men responded to the pledge by three cheers. captain dunn, no doubt feared that the order of the governor would excite the inhabitants of nauvoo beyond endurance, and therefore chose to depend on the well-known integrity of general smith than to risk the chances of exciting the feelings of a much-abused people. at the same time joseph sent a messenger to the governor with the following letter: _letter: joseph smith to governor ford--explaining his return to nauvoo_. four miles west of carthage mound, hancock county, illinois, monday, 10 o'clock. _his excellency governor ford_: dear sir.--on my way to carthage to answer your request this morning, i here met captain dunn, who has here made known to me your orders to surrender the state arms in possession of the nauvoo legion, which command i shall comply with; and that the same may be done properly and without trouble to the state, i shall return with captain dunn to nauvoo, see that the arms are put into his possession, and shall then return to headquarters in his company, when i shall most cheerfully submit to any requisition of the governor of our state. with all due respect to your excellency, i remain your obedient servant. joseph smith. he also issued the following order: _order: joseph smith to general dunham--complying with governor ford's demand for state arms_. headquarters nauvoo legion, prairie four miles west of carthage, june 24th, 1844, 10 o'clock and 10 minutes. _to major-general jonathan dunham and all commissioned and non-commissioned officers and privates of the nauvoo legion_: you are hereby ordered to comply strictly with the within order of the commander-in-chief, governor ford. joseph smith. lieut.-gen. nauvoo legion. {557} and requested that the state arms should be taken to the masonic hall without delay. [sidenote: messenger sent to carthage.] hyrum then said to abram c. hodge, "you go on into carthage and see what is going on, and hear what is said on this matter." joseph and his company then returned with captain dunn, and arrived in nauvoo at half-past two p.m. when hodge arrived at carthage, he met with rev. mr. dodge, who had some time previously been very kindly treated by hyrum. he warned hodge that as sure as joseph and hyrum came to carthage, they would be killed. hodge also saw hamilton, the innkeeper, who, pointing to the carthage greys, said, "hodge, there are the boys that will settle you mormons." hodge replied, "we can take as many men as there are there out of the nauvoo legion, and they would not be missed." [sidenote: surrender of state arms.] when the fact of the order for the state arms was known in nauvoo, many of the brethren looked upon it as another preparation for a missouri massacre, nevertheless, as joseph requested that it should be complied with, they very unwillingly gave up the arms. about 6 p.m., when all the states' arms were collected, and the company were ready to start, captain dunn and quartermaster-general buckmaster made a short speech, expressing their gratitude at the peaceable conduct of the citizens of nauvoo, and that while they thus conducted themselves they would protect them. it appears that governor ford feared that the nauvoo legion, although disbanded, might avenge any outrage that might hereafter be committed on the persons of their leaders, and so thought he had better disarm them as he had previously disbanded them; yet the mob was suffered to retain their portion of the state's arms, even when within a half-day's march of nauvoo, and they in a threatening and hostile attitude, while the nauvoo legion had not {558} evinced the least disposition whatever, except to defend their city in case it should be attacked; and they had not set a foot outside the limits of the corporation. [sidenote: the prophet's farewell to his family.] joseph rode down home twice to bid his family farewell. he appeared solemn and thoughtful, and expressed himself to several individuals that he expected to be murdered. there appeared no alternative but that he must either give himself up, or the inhabitants of the city would be massacred by a lawless mob under sanction of the governor. [sidenote: looking back-sadness.] the company (about fifteen) then started again for carthage, and when opposite to the masonic hall, joseph said, "boys, if i don't come back, take care of yourselves; i am going like a lamb to the slaughter." when they passed his farm he took a good look at it, and after they had passed it, he turned round several times to look again, at which some of the company made remarks, when joseph said: "if some of you had got such a farm and knew you would not see it any more, you would want to take a good look at it for the last time." when they got to the edge of the woods near nauvoo, they met a. c. hodge returning from carthage. he reported to hyrum what he had heard in carthage, told him what his feelings were and said, "brother hyrum, you are now clear, and if it was my duty to counsel you, i would say, do not go another foot, for they say they will kill you, if you go to carthage," but as other persons gathered around, nothing further was said. about this time joseph received the following letter: _letter: messrs. reid and woods to joseph smith--documents for defense_. carthage, 5 o'clock p.m. _general joseph smith_: dear sir.--in accordance with previous arrangements with elder adams, i am here at your service; and it will be necessary for us to have, on the examination here before the justice, a certified copy of the city ordinance for the destruction of the _expositor_ press, or a copy {559} which has been published by authority. we also wish the original order issued by you to the marshal for the destruction of said press, and such witnesses as may be necessary to show by whom the press was destroyed, and that the act was not done in a riotous or tumultuous manner. yours respectfully, h. t. reid. dear sir.--i concur fully as to the above, and will add, from an interview with governor ford, you can, with the utmost safety, rely on his protection, and that you will have as impartial an investigation as could be expected from those opposed to you. the excitement is much allayed, and your opponents (those who wish to make capital out of you) do not want you to come to carthage. mr. johnson has gone east, and that will account for mr. reed being here. respectfully, your obedient servant, james w. wood. carthage, 24th june, 1844. [sidenote: the prophet's arrival at carthage.] the company arrived at fellows' house, four miles west of carthage, about 9 p.m., where they stopped about half an hour, and partook of such refreshments as they had brought with them. captain dunn and his company of mounted militia, returning with the state arms from nauvoo, joined them here, and escorted them into carthage, where they arrived at five minutes before 12 at night, and went to hamilton's tavern. while passing the public square many of the troops, especially the carthage greys, made use of the following expressions, which were re-echoed in the ears of the governor and hundreds of others, "where is the damned prophet?" "stand away, you mcdonough boys, and let us shoot the damned mormons." "g--d--you, old joe, we've got you now." "clear the way and let us have a view of joe smith, the prophet of god. he has seen the last of nauvoo. we'll use him up now, and kill all the damned mormons." the rear platoon of the carthage greys repeatedly threw their guns over their heads in a curve, so that the bayonets struck the ground with the breech of their guns upward, when {560} they would run back and pick them up, at the same time whooping, yelling, hooting and cursing like a pack of savages. [sidenote: the governor pacifies the mob.] on hearing the above expressions, the governor put his head out of the window and very fawningly said, "i know your great anxiety to see mr. smith, which is natural enough, but it is quite too late tonight for you to have the opportunity; but i assure you, gentlemen, you shall have that privilege tomorrow morning, as i will cause him to pass before the troops upon the square, and i now wish you, with this assurance, quietly and peaceably to return to your quarters." when this declaration was made, there was a faint "hurrah for tom ford," and they instantly obeyed his wish. [sidenote: the apostates at carthage.] there was a company of apostates also quartered at hamilton's hotel--namely william and wilson law, the higbees and fosters, augustine spencer, henry o. norton, john a. hicks, (formerly president of the elder's quorum) and others. hicks stated to c. h. wheelock that it was determined to shed the blood of joseph smith by not only himself, but by the laws, higbees, fosters, joseph h. jackson, and many others, whether he was cleared by the law or not. jackson talked freely and unreservedly on that subject, as though he were discoursing upon the most common occurrence of his life. said he, you will find me a true prophet in this respect. wheelock told ford what hicks had said, but he treated it with perfect indifference, and suffered hicks and his associates to run at liberty and mature their murderous plans. a writ was also issued by robert f. smith against joseph w. coolidge on complaint of chauncey l. higbee, charging him with the illegal detention of charles a. foster. footnotes: 1. this is the title of the first _compilation of data_ as it appears in the _millennial star,_ vol. xxiv, p. 332. a _second compilation_ was made by the church historian, extending from the 22nd of june to the 8th of august, 1844, at which time the twelve were accepted for the time as the presiding council of the church; and the claims of sidney rigdon rejected. 2. george a. smith was the historian from 1854 to 1875. consequently this compilation was made under his supervision. {561} chapter xxix. arrest of joseph and hyrum smith on a charge of treason--false imprisonment--elder taylor's protest--false imprisonment. [sidenote: the governor's pledge of protection.] _tuesday, june 25, 1844.--_this morning the prisoners voluntarily surrendered themselves to the constable, mr. bettisworth, who held the writ against them. the governor was at headquarters in person, and had pledged his own faith and the faith of the state of illinois, that the smiths and other persons should be protected from personal violence, and should have a fair and impartial trial, if they would surrender themselves to be dealt with according to law. during the governor's stay in carthage, he repeatedly expressed to the legal counselors of the smiths his determination to protect the prisoners, and to see that they should have a fair and impartial examination. [sidenote: the arrest for treason.] at 8 a.m. president smith had an interview with william g. flood of quincy, u. s. receiver of public moneys. while in conversation with him, constable david bettisworth arrested joseph for treason against the state of illinois, with the following writ, which had been granted on the oath of augustine spencer: _writ of arrest on the charge of treason--joseph smith_. state of illinois, city of nauvoo. ss _the people of the state of illinois, to all sheriffs, coroners and constables of said state greeting_: whereas complaint has been made before me, one of the justices of {562} the peace in and for said county aforesaid, upon the oath of augustine spencer, that joseph smith, late of the county aforesaid, did, on or about the nineteenth day of june. a. d. 1844, at the county and state aforesaid, commit the crime of treason against the government and people of the state of illinois aforesaid. these are therefore to command you to take the said joseph smith if he be found in your county, or if he shall have fled, that you pursue after the said smith into another county within this state, and take and safely keep the said joseph smith, so that you have his body forthwith before me to answer the said complaint and be further dealt with according to law. [seal] given under my hand and seal this 24th day of june, a. d. 1844. r. f. smith, j. p. hyrum smith was also arrested at the same time for treason on the same writ, granted on the affidavit of henry o. norton: _writ of arrest for treason--hyrum smith_. state of illinois, hancock county. ss _the people of the state of illinois, to all sheriffs, coroners and constables, greeting_: whereas complaint has been made before me, one of the justices of the peace, in and for the county of hancock, upon the oath of one henry o. norton, that one hyrum smith, late of the county of hancock and state of illinois, did, on the 19th day of june, 1844, commit the crime of treason against the government and people of the state of illinois aforesaid. these are therefore to command you to take the body of the said hyrum smith, if he be found in your county, or if he shall have fled that you pursue after the said hyrum smith into any county within this state, and take and safely keep the said hyrum smith, so that you have his body forthwith before me, to answer unto the said complaint, and be further dealt with according to law. [seal] given under my hand and seal, this 24th day of june. 1844. r. f. smith, j. p. [sidenote: governor ford's speech to the troops.] _8:30 a.m.--_governor ford called all the troops and ordered them to form a hollow square on the public ground near the court house; and when formed, he {563} mounted an old table, and addressed them in a most inflammatory manner, exciting the feelings of indignation against generals joseph and hyrum smith which were already burning in their breasts, occasioned by the falsehoods and misrepresentations that were in circulation, giving his assent and sanction to the rumors that had gathered them together, and stating that although they were dangerous men in the community, and guilty of all that they might have alleged against them, still they were in the hands of the law, which must have its course. he continued speaking twenty or thirty minutes. [sidenote: the prophet's request for an interview with gov. ford.] _9:15 a.m.--_the governor came in and invited joseph to walk with him through the troops. joseph solicited a few moments, private conversation with him, which the governor refused. while refusing, the governor looked down at his shoes, as though he was ashamed. they then walked through the crowd with brigadier-general miner r. deming and dr. richards, to general deming's quarters. the people appeared quiet until a company of carthage greys flocked around the doors of general deming in an uproarious manner, of which notice was sent to the governor. in the meantime the governor had ordered the mcdonough troops to be drawn up in line for joseph and hyrum to pass in front of them, they having requested that they might have a clear view of the generals smith. joseph had a conversation with the governor for about ten minutes, when he again pledged the faith of the state that he and his friends should be protected from violence. robinson, the postmaster, said, on report of martial law being proclaimed in nauvoo, he had stopped the mail and notified the postmaster-general of the state of things in hancock county. [sidenote: the prophet presented to the troops.] from the general's quarters joseph and hyrum went in front of the lines, in a hollow square of a company of {564} carthage greys. at seven minutes before ten they arrived in front of the lines, and passed before the whole, joseph being on the right of general deming, and hyrum on his left, elders richards, taylor and phelps following. joseph and hyrum were introduced by the governor about twenty times along the line, as general joseph smith and general hyrum smith, the governor walking in front on the left. the carthage greys refused to receive them by that introduction, and some of the officers threw up their hats drew their swords and said they would introduce themselves to the damned mormons in a different style. the governor mildly entreated them not to act so rudely, but their excitement increased. the governor, however, succeeded in pacifying them by making a speech, and promising them that they should have "full satisfaction." general smith and party returned to their lodgings at five minutes past ten. [sidenote: revolt of the carthage greys.] _10:30.--_news reached joseph at the hotel that the carthage greys had revolted, and were put under guard by general deming. joseph told all his friends to stay in the two rooms occupied by them in the hotel. _10:50.--_quietness was apparently restored among the carthage greys. _11:15.--_news arrived that the warsaw troops were near carthage, and had come of their own accord. mr. prentice, u. s. marshal for illinois, called to see joseph. [sidenote: threats of apostates to plunder nauvoo.] _12 minutes before 1.--_intelligence was given to joseph that the laws, higbees, fosters and others, were going to nauvoo to plunder. to governor called at the door with some gentlemen, when joseph informed him of what he had heard, and requested him to send a guard to protect the city of nauvoo. willard richards wrote a letter to his wife. {565} _1:30 p.m.--_after dinner, mark aldrich of warsaw called to see joseph. _2:30.--_the governor communicated that he had ordered captain singleton with a company of men from mcdonough county, to march to nauvoo to co-operate with the police in keeping the peace; and he would call out the legion, if necessary. joseph wrote to emma as follows: _letter: the prophet to emma smith--governor ford going to nauvoo_. carthage, june 25th, 1844. 2:30 o'clock p.m. dear emma.--i have had an interview with governor ford, and he treats us honorably. myself and hyrum have been again arrested for treason because we called out the nauvoo legion; but when the truth comes out we have nothing to fear. we all feel calm and composed. this morning governor ford introduced myself and hyrum to the militia in a very appropriate manner, as general joseph smith and general hyrum smith. there was a little mutiny among the carthage greys, but i think the governor has and will succeed in enforcing the laws. i do hope the people of nauvoo will continue pacific and prayerful. governor ford has just concluded to send some of his militia to nauvoo to protect the citizens, and i wish that they may be kindly treated. they will co-operate with the police to keep the peace. the governor's orders will be read in the hearing of the police and officers of the legion, as i suppose. _3 o'clock.--_the governor has just agreed to march his army to nauvoo, and i shall come along with him. the prisoners, all that can, will be admitted to bail. i am as ever, joseph smith. emma smith. [sidenote: the prophet's warning to rockwell.] joseph also sent a message to orrin p. rockwell not to come to carthage, but to stay in nauvoo, and not to suffer himself to be delivered into the hands of his enemies, or to be taken a prisoner by any one. it was reported by israel barlow that he had heard resolutions of the warsaw troops read, to the effect that they would return to warsaw at 3 p.m., then go to golden's point on thursday, and thence to nauvoo. [sidenote: the prophet's interview with militia officers.] {566} several of the officers of the troops in carthage, and other gentlemen, curious to see the prophet, visited joseph in his room. general smith asked them if there was anything in his appearance that indicated he was the desperate character his enemies represented him to be; and he asked them to give him their honest opinion on the subject. the reply was, "no, sir, your appearance would indicate the very contrary, general smith; but we cannot see what is in your heart, neither can we tell what are your intentions." to which joseph replied, "very true, gentlemen, you cannot see what is in my heart, and you are therefore unable to judge me or my intentions; but i can see what is in your hearts, and will tell you what i see. i can see that you thirst for blood, and nothing but my blood will satisfy you. it is not for crime of any description that i and my brethren are thus continually persecuted and harassed by our enemies, but there are other motives, and some of them i have expressed, so far as relates to myself; and inasmuch as you and the people thirst for blood, i prophesy, in the name of the lord, that you shall witness scenes of blood and sorrow to your entire satisfaction. your souls shall be perfectly satiated with blood, and many of you who are now present shall have an opportunity to face the cannon's mouth from sources you think not of; and those people that desire this great evil upon me and my brethren, shall be filled with regret and sorrow because of the scenes of desolation and distress that await them. they shall seek for peace, and shall not be able to find it. gentlemen, you will find what i have told you to be true." [sidenote: law cannot reach them--powder and ball must.] _12 minutes to 4.--_report came to joseph that william and wilson law, robert d. foster, chauncey l. higbee and francis m. higbee had said _that there was nothing against these men; the law could not reach them but powder and ball would,_ and they should not go out of carthage alive. [sidenote: arraigned on the _expositor_ affair.] {567} joseph, hyrum and thirteen others, were taken before robert f. smith, a justice of the peace residing in carthage (he being also captain of the carthage greys) on the charge of riot destroying the printing press of the _nauvoo expositor_. it is worthy of notice here, that when the defendants went before esquire wells, the prosecution objected, and insisted that they should be taken before the justice who issued the writ--viz., thomas morrison, and that governor ford had also stated in his letter to general joseph smith that he must go before the justice in carthage who issued the writ. but when the prosecution had the defendants in their own power in carthage, they could then ride over their own objections by taking them before another justice, who was known to be a greater enemy to the defendants than justice morrison, and moreover, before one who was not only a justice of the peace, but also the military commander of a company of carthage greys, who had already been arrested for mutiny. chauncey l. higbee, one of the prosecutors, moved an adjournment. h. t. reid and james w. woods on behalf of the defendants, objected to an adjournment, and said that the court was not authorized to take recognizance without their acknowledging their guilt, or having witnesses to prove it, and we admit the press was destroyed by order of the mayor, it having been condemned by the city council as a nuisance. they read law to show that justices could not recognize without admission of guilt, and offered to give bail. mr. reid stated that the law quoted by the prosecution belonged to civil, not criminal cases. the prosecution insisted to have a commission of the crime acknowledged. [sidenote: prophet_ et. al_. bound over to circuit court.] after a good deal of resistance on the part of the prosecution, court asked if the parties admitted that there was {568} sufficient cause to bind over, and the counsel for the defense admitted there was, and offered to enter into cognizance in the common form, in order to prevent, if possible, any increase of excitement. [sidenote: the sureties for the prophet.] _5 p.m.--_court acknowledged the admission and ordered recognizances, whereupon joseph smith, hyrum smith, john taylor, william m. phelps, john p. greene, stephen c. perry, dimick b. huntington, jonathan dunham, stephen markham, jonathan h. holmes, jesse p. harmon, john lytle, joseph w. coolidge, david harvey redfield, and levi richards gave bonds, with john s. fullmer, edward hunter, dan jones, john benbow, and other unexceptionable sureties, in the sum of $500 for each of the defendants, total $7,500, for their appearance at the next term of the circuit court for hancock county. it was evident that the magistrate intended to overreach the wealth of the defendants and their friends, so as to imprison them for want of bail; but it happened that there was strength to cover the demand, for some of the brethren went security to the full extent of their property; and justice smith adjourned his court over, and left the court house without calling on joseph and hyrum to answer to the charge of treason, or even intimating to those prisoners, or their counsel that they were expected to enter into an examination that night. captain smith, the only magistrate who could grant subpoenas for witnesses, disappeared until a late hour, as if purposely to prevent the appearing of the defendant's witnesses, and in keeping with the conviction expressed by joseph's enemies the previous day, that the law cannot touch them, but that powder and bail will. [sidenote: another warrant sought--daniel's kingdom and treason.] _about 6:30 p.m.--_dan jones heard wilson law, whilst endeavoring to get another warrant against joseph smith for treason, declare that while he (mr. smith) was once preaching from daniel 2nd chapter, 44th verse, said that the {569} kingdom referred to was already set up, and that he was the king over it. he also heard joseph h. jackson, and other leaders of the mob, declare that they had eighteen accusations against joseph and as one failed, they would try another to detain him there, and that they had had so much trouble and hazard, and worked so hard in getting him to carthage, that they would not let him get out of it alive. jackson pointed to his pistols and said, "the balls are in there that will decide his case." jones immediately went up stairs to joseph and informed him what he had heard jackson say. _about 7:30 p.m.--_dr. levi richards and most of the brethren, after they had signed the bonds, left for nauvoo when joseph and hyrum went into the governor's room and spoke with him, as governor ford had promised them an interview. after a few moments' conversation, the governor left them to order the captain of the guard to give the brethren some passes. they then went to supper. [sidenote: illegal imprisonment of the smith brothers.] _8 p.m.--_constable bettisworth appeared at the lodgings of joseph and hyrum, and insisted that they should go to jail. joseph demanded a copy of the mittimus, which was refused. messrs. woods and reid, as counsel, insisted that the prisoners were entitled to be brought before a justice of the peace for examination before they could be sent to jail. the constable, to their surprise, then exhibited the following mittimus: _the false mittimus_. state of illinois, hancock county, ss. _the people of the state of illinois to the keeper of the jail of said county, greeting_: whereas joseph smith and hyrum smith, of the county aforesaid, have been arrested upon oath of augustine spencer and henry o. norton, for the crime of treason, and have been brought before me as {570} a justice of the peace in and for the said county, for trial at the seat of justice thereof, which trial has been necessarily postponed by reason of the absence of the material witnesses--to wit, francis m. higbee and others. therefore, i command you, in the name of the people, to receive the said joseph smith and hyrum smith into your custody in the jail of the county aforesaid, there so remain until discharged by due course of law. [seal] given under my hand and seal this 25th day of june, a. d. 1843. (signed) r. f. smith j. p. joseph remonstrated against such bare-faced, illegal, and tyrannical proceedings, but the constable still insisted that they should go to jail. lawyer woods requested the officer to wait until he could see governor ford, and was told by bettisworth that he could only wait five minutes. [sidenote: governor ford refuses to interfere with illegal proceedings.] joseph and hyrum again remonstrated, and the constable waited until about nine o'clock, when they heard by mr. wood that the governor did not think it within the sphere of his duty to interfere, as they were in the hands of the civil law, and therefore he had not the power to stay process, of the due course of law, and that he could not interrupt a civil officer in the discharge of his duty. governor ford knew this [proceeding] was illegal, (for he had formerly been an associate-justice of the supreme court of the state) and when he was appealed to by captain robert f. smith to know what he must do, as he had found his mittimus as a magistrate was illegal, and therefore that it was a false committal, governor ford replied, "you have the carthage greys at your command."_ captain smith_ therefore commanded his "greys" to execute and carry into effect his illegal mittimus as a _magistrate,_ thus practically blending the civil and military in the same person at the same time; and the prisoners were violently and illegally dragged to jail without any examination whatever, while his excellency was in the adjoining room from that from which they {571} were thus taken. so much for his professions that _the law must be executed_. thus a justice of the peace acting as a military officer also by virtue of his commission as such, orders his command to appear under arms and to incarcerate the prisoners whom he had just before ordered to commit to jail by_ mittimus without having them brought before him for examination;_ and the governor, having been himself at one time a judge upon the bench, knew and well understood the illegality of the above proceedings. he also well knew that military power and [civil] authority had been used by one and the same person, and yet he, acting at that time as commander-in-chief, which gave him the supervision over all his officers, and in fact made him responsible for all their acts and movements, refused to interfere when requested by the prisoners to interpose his authority in their behalf against an illegal civil process, and also refused to countermand the illegal, oppressive and unofficer-like order of one of his captains. moreover, having taken the oath of office, as governor of the state of illinois, he was by virtue of that oath bound to see the laws faithfully executed, and not, as in this instance, see them violated and trodden under foot, and even prompt one of his officers in his lawless course. thus he violated his solemn pledges and oath of office. [sidenote: elder taylor's remonstrance with governor ford.] elder john taylor says, "as i was informed of this illegal proceeding, i went immediately to the governor and informed him of it; whether he was apprized of it before or not i do not know, but my opinion is that he was. i represented to him the character of the parties who had made oath, the outrageous nature of the charge, the indignity offered to men in the position which they [the prisoners] occupied, and that he knew very well that it was a vexatious prosecution, and that they were not guilty of any such thing." the governor replied that he was very sorry that the {572} thing had occurred; that he did not believe the charges, but that he thought that the best thing to be done in the premises was to let the law take its course. "i then reminded him that we had come out there at his instance, not to satisfy the law, which we had done before, but the prejudices of the people in relation to the affair of the press; that we had given bonds, which we could not by law be required to do, to satisfy the people at his instance, and that it was asking too much to require gentlemen in their position in life to suffer the degradation of being immured in a jail at the instance of such worthless scoundrels as those who had made this affidavit. "the governor replied that it was an unpleasant affair, and looked hard, but that it was a matter over which he had no control, as it belonged to the judiciary; that he, as the executive could not interfere with their proceedings, and that he had no doubt but that they would be immediately dismissed. "i told him that we had looked to him for protection from such insults, and that i thought we had a right to do so from the solemn promises he had made to me and dr. bernhisel in relation to our coming without a guard or arms; that we had relied upon his faith and had a right to expect him to fulfill his engagements, after we had placed ourselves implicitly under his care, and complied with all his requests, although extra-judicial. "he replied that he would detail a guard, if we required it, and see us protected, but that he could not interfere with the judiciary. "i expressed my dissatisfaction at the course taken, and told him that if we were to be subject to mob rule, and to be dragged contrary to law into prison, at the instance of every infernal scoundrel whose oath could be bought for a dram of whiskey, his protection availed very little, and we had miscalculated his promises. "seeing there was no prospect of redress from the governor, i returned to the room and found the constable, {573} bettisworth, very urgent to hurry brothers joseph and hyrum to prison, whilst the brethren were remonstrating with him. "at the same time a great rabble was gathered in the streets and around the door, and from the rowdyism manifested, i was afraid there was a design to murder the prisoners on the way to the jail. [sidenote: elder taylor takes independent action.] "without conferring with any person, my next feeling was to procure a guard, and seeing a man habited as a soldier in the room, i went to him and said, "i am afraid there is a design against the lives of the messrs. smith, will you go immediately and bring your captain, and if not convenient, any other captain of a company, and i will pay you well for your trouble." "he said he would, and departed forthwith, and soon returned with his captain, whose name i have forgotten [1] and introduced him to me. "i told him of my fears, and requested him immediately to fetch his company. he departed forthwith, and arrived at the door with them, just as the time that the constable was hurrying the brethren downstairs. "a number of brethren went along, and one or two strangers, and all of us safely lodged in prison, remained there during the night." as esquire woods went to the door he met captain dunn, with some twenty men, they having come to guard the prisoners in jail. mr. woods accompanied governor ford to (captain) justice robert f. smith, who gave as a cause for issuing the warrant of committal, that the prisoners were not personally safe at the hotel. mr. woods then requested the governor to have a company of troops from some other county detailed to guard the jail. [sidenote: in carthage jail.] captain dunn, with his company, escorted joseph and {574} hyrum smith from their lodgings, together with willard richards, john taylor, john p. greene, stephen markham, dan jones, john s. fullmer, dr. southwick, and lorenzo d. wasson, to the jail. markham had a very large hickory cane, which he called "the rascal-beater." dan jones had a smaller walking-stick, and they walked on either side of joseph and hyrum, keeping off the drunken rabble, who several times broke through the ranks. they were received by the jailer, mr. george w. stigall, and put into the criminal's cell; but he afterwards gave them the debtors' apartment, where the prisoners and their friends had amusing conversations on various interesting subjects, which engaged them till late. prayer was offered, which made carthage prison into the gate of heaven for a while. they laid promiscuously on the floor, where they all slept from 11:30 until 6 a.m. of the 26th. counselor h. t. reid, in his published statement, writes as follows: "the recitals of the mittimus, so far as they relate to the prisoners, having been brought before the justice for trial, and it there appearing that the necessary witnesses of the prosecution were absent, are wholly untrue, unless the prisoners could have appeared before the justice, without being present in person or by counsel; nor is there any law of illinois which permits a justice to commit persons charged with crimes to jail, without examination as to the probability of their guilt." footnotes: 1. this was captain dunn, of augusta township, who had been sent to nauvoo a few days before to collect the state arms at nauvoo, and who afterwards escorted the prophet and his friends into carthage. {575} chapter xxx. interview in carthage prison between governor ford and the prophet--taylor's report of the interview--testimony to the existence of a carthage conspiracy against the prophet's life. _wednesday, june 26, 1844; 7 a.m.--_joseph, hyrum, and the rest of the brethren, took breakfast with stigall, and were then removed to the room upstairs. dr. southwick went to see the governor. [sidenote: messages to the governor] _at 7:30 a.m.,_ markham, wasson, and jones were severally sent by joseph with messages to the governor, but at 8 a.m., got no return. he also sent word to his counsel that he wanted a change of venue to quincy, adams county. _at 8 a.m.,_ joseph and hyrum had a conversation with the jailor, mr. stigall, who said a week last wednesday the mob were calculating to have made an attack on nauvoo, and they expected about 9000 persons, but only about 200 came. they had sent runners to missouri, and all around the counties in illinois. _at ten minutes past 8 o'clock a.m._ joseph wrote to governor ford, as follows and sent it by mr. stigall:- _letter--joseph smith to governor ford--soliciting an interview_. carthage jail, june 26, 1844. ten minutes past 8 a.m. _his excellency governor ford_: sir.--i would again solicit your excellency for an interview having been much disappointed the past evening. i hope you will not deny me this privilege any longer than your public duties shall absolutely require. {576} we have been committed under a false mittimus, and consequently the proceedings are illegal, and we desire the time may be hastened when all things shall be made right, and we relieved from this imprisonment. your servant, joseph smith. p. s.--please send an answer per bearer. [sidenote: word from governor ford.] _at 8:30 a.m.,_ markham and jones returned, stating that the governor said he was taken by surprise last evening, and was very sorry. was afraid we would think he had forfeited his word about having an interview, that the wrath of the people was about to turn on the head of jackson, the mob, &c. that the governor was doing as fast as he could. _twelve minutes before 9._ received the following reply on the same sheet:- "the interview will take place at my earliest leisure to-day. "governor ford." [sidenote: consultation with counsel] _ten minutes to 9._ mr. reid and others arrived at the jail and investigated the merits of the case, and concluded to take a change of venue before justice greenleaf, of augusta, hancock county, and to send for dr. james h. lyon, col. j. brewer, edward bonney, m. g. eaton, dr. abiathar williams, thomas a. lyne, george j. adams, dr. j. m. bernhisel, daniel h. wells, daniel spencer, orson spencer, dr. j. r. wakefield, george p. stiles, jonathan dunham, albert p. rockwood, captain g. c. anderson, william marks, hiram kimball, lorenzo d. wasson, and samuel searles, as witnesses. [sidenote: interview with gov. ford.] _9:27 a.m._ the governor, in company with col. thomas geddes, arrived at the jail, when a lengthy conversation was entered into in relation to our difficulties; and after some preliminary remarks, at the governor's request brother joseph gave him a general outline of the state of the country, {577} the tumultuous, mobocratic movements of our enemies, the precautionary measures used by himself, (joseph smith) the acts of the city council, the destruction of the press, and the moves of the mob and ourselves up to that time. _the following account of this interview is from the manuscript history of the church in the historian's office, and not hitherto published_. joseph smith stated to them [governor ford and col. geddes] the origin of the difficulty, the facts relating to the _expositor_ press, the course pursued by the city council; the legality, as they thought, of their legislation; the pledges that he had made by letter and sent by expresses to his excellency, that he was willing to satisfy all legal claims in case it should be shown that the city council had transcended their legal bounds, etc., and that the legion had been called out for the protection of the city, while it was threatened with immediate hostilities by an infuriated mob, until his excellency could afford relief, and not for the purpose of invasion. (the governor seemed to be satisfied that this was the truth, but still he did not interfere in their illegal imprisonment). joseph adverted to all the leading causes which gave rise to the difficulties under consideration in a brief, but lucid, energetic and impressive manner. the governor said he was satisfied it was the truth. general smith then read copies of the orders and proceedings of the city council of nauvoo, concerning the destruction of the _expositor_ press, and of the correspondence forwarded to his excellency, in relation thereto; and also informed him concerning the calling out of the legion, and the position they occupied of absolute necessity, not to make war upon, or invade the rights of any portion of the citizens of the state; but it was the _last resort,_ and _only_ defense_, in the absence of executive protection,_ against a large, organized military and mobocratic foe. general smith reminded his excellency that the question in dispute [the _expositor_ case] was a _civil_ matter, and to settle which needed no resort to arms, and that he was ready at any time, and had always been ready to answer any charge that might be preferred against him, either as the lieutenant general of the legion, the mayor of the city, or as a private individual, in any court of justice, which was unintimidated by a mob or military array_, and make all the satisfaction that the law required, if any, etc._ the governor said he had not called out this force; [i. e., {578} the one then gathered at carthage] but found it assembled in military array, without his orders, on his arrival at carthage, and that the laws _must be enforced,_ but that the prisoners must and should be protected, and he again pledged his word, and the faith and honor of the state, that they should be protected. he also stated that he intended to march his forces (that is, those who had assembled for mobocratic purposes; and whom he had mustered into his service) to nauvoo to gratify_ them,_ and that the prisoners should accompany them, and then return again to attend the trial before the said magistrate, which he said had been postponed for the purpose of making this visit. (john s. fullmer) joseph alluded to the coming of constable bettisworth when he gave himself up, also to his offer to go before_ any other justice of the peace,_ and called upon some twenty bystanders to witness that he submitted to the writ, but for fear of his life if he went to carthage he had preferred to go before esq. daniel h. wells, a gentleman of high legal attainments, who is in no way connected with the mormon church. joseph also said that he had sent frequent expresses and letters to the governor; that dr. j. r. wakefield, dr. j. m. bernhisel and mr. sidney rigdon also had written letters to the governor; that he had written another letter to the governor which was sent on the 15th of june by mr. james; that he had written again on the 16th of june, enclosing affidavits, and sent them by messrs. edward hunter, phillip b. lewis and john bills. he also read captain anderson's certificate of the proceedings of the mob at warsaw; also his proclamation, his orders as lieutenant general to major general dunham, the proceedings of the city council of nauvoo, and copies of communications forwarded to springfield; also his letter of the 21st of june which was sent by dr. bernhisel, and mr. john taylor, and his letter of the 22nd, which was sent by lucien woodworth and squire woods. marshal john p. greene explained about giving passes to persons going in and out of the city, and denied that any arrests had been made. the governor referred to the trial before esq. wells, which did not satisfy the feelings of the people in and about carthage. the governor admitted that sufficient time had not been allowed by the posse for the defendants to get ready, or to gather their witnesses, said it can be very safely admitted that your statements are true, and was satisfied now that the people of nauvoo had acted according to the best of their judgment. mr. reid said that it was very evident from the excitement created by mr. smith's enemies it would have been unsafe for him to come to carthage, for under such circumstances he could not have had an impartial trial. {579} the governor said he came here to enforce the laws on all the people whether mormons or not; and then expressed his feelings about the destruction of the _expositor_ press. joseph spoke of his imprisonment in missouri, and of the shameful kidnapping of his witnesses, and their being thrust into prison to prevent them from giving their testimony in his favor. governor ford spoke of the constitution. joseph said we were willing to pay for the press, as he did not want the owners to suffer any loss by it, [i. e. its suppression] neither did he wish such a libelous paper to be published in nauvoo. as for calling out the nauvoo legion, if it was intended to resist the government of the state, it would be treason; but, as they believed, they were endeavoring to defend themselves, and had no such intention as to resist the government--it was all right. the following report is by elder john taylor. [1] _elder john taylor's account of governor ford's and president smith's interview_. _governor--_general smith, i believe you have given me a general outline of the difficulties that have existed in the country, in the documents forwarded to me by dr. bernhisel and mr. taylor; but, unfortunately, there seems to be a discrepancy between your statements and those of your enemies. it is true that you are substantiated by evidence and affidavit, but for such an extraordinary excitement as that which is now in the country, there must be some cause, and i attribute the last outbreak to the destruction of the_ expositor,_ and to your refusal to comply with the writ issued by esq. morrison. the press in the united states is looked upon as the great bulwark of american freedom, and its destruction in nauvoo was represented and looked upon as a high-handed measure, and manifests to the people a disposition {580} on your part to suppress the liberty of speech and of the press; this, with your refusal to comply with the requisition of a writ, i conceive to be the principal cause of this difficulty, and you are, moreover, represented to me as turbulent and defiant of the laws and institutions of your country. _gen. smith.--_governor ford, you, sir, as governor of this state, are aware of the prosecutions and persecutions that i have endured. you know well that our course has been peaceable and law-abiding, for i have furnished this state, ever since our settlement here, with sufficient evidence of my pacific intentions, and those of the people with whom i am associated, by the endurance of every conceivable indignity and lawless outrage perpetrated upon me and upon this people since our settlement here, and you yourself know that i have kept you well posted in relation to all matters associated with the late difficulties. if you have not got some of my communications, it has not been my fault. agreeably to your orders, i assembled the nauvoo legion for the protection of nauvoo and the surrounding country against an armed band of marauders, and ever since they have been mustered i have almost daily communicated with you in regard to all the leading events that have transpired; and whether in the capacity of mayor of the city; or lieutenant-general of the nauvoo legion, i have striven to preserve the peace and administer even-handed justice to all; but my motives are impugned, my acts are misconstrued, and i am grossly and wickedly misrepresented. i suppose i am indebted for my incarceration here to the oath of a worthless man that was arraigned before me and fined for abusing and maltreating his lame, helpless brother. that i should be charged by you, sir, who know better, of acting contrary to law, is to me a matter of surprise. was it the mormons or our enemies who first commenced these difficulties? you know well it was not us; and when this turbulent, outrageous people commenced their insurrectionary movements, i made you acquainted with them, officially, and asked your advice, and have followed strictly your counsel in every particular. who ordered out the nauvoo legion? i did, under your direction. for what purpose? to suppress these insurrectionary movements. it was at your instance, sir, that i issued a proclamation calling upon the nauvoo legion to be in readiness, at a moment's warning, to guard against the incursions of mobs, and gave an order to jonathan dunham acting major-general, to that effect. am i then to be charged for the acts of others; and because lawlessness and mobocracy abound, am i when carrying out your instructions, to be charged with not abiding the {581} law? why is it that i must be held accountable for other men's acts? if there is trouble in the country, neither i nor my people made it, and all that we have ever done, after much endurance on our part, is to maintain and uphold the constitution and institutions of our country, and to protect an injured, innocent, and persecuted people against misrule and mob violence. concerning the destruction of the press to which you refer, men may differ somewhat in their opinions about it; but can it be supposed that after all the indignities to which we have been subjected outside, that this people could suffer a set of worthless vagabonds to come into our city, and right under our own eyes and protection, vilify and calumniate not only ourselves, but the character of our wives and daughters, as was impudently and unblushingly done in that infamous and filthy sheet? there is not a city in the united states that would have suffered such an indignity for twenty-four hours. our whole people were indignant, and loudly called upon our city authorities for redress of their grievances, which, if not attended to they themselves would have taken the matter into their own hands, and have summarily punished the audacious wretches, as they deserved. the principles of equal rights that have been instilled into our bosoms from our cradles, as american citizens, forbid us submitting to every foul indignity, and succumbing and pandering to wretches so infamous as these. but, independent of this, the course that we pursued we considered to be strictly legal; for, notwithstanding the insult we were anxious to be governed strictly by law, and therefore convened the city council; and being desirous in our deliberations to abide law, summoned legal counsel to be present on the occasion. upon investigating the matter, we found that our city charter gave us power to remove all nuisances; and, furthermore, upon consulting blackstone upon what might be considered a nuisance, that distinguished lawyer, who is considered authority, i believe, in all our courts, states, among other things, that a libelous and filthy press may be considered a nuisance, and abated as such. here, then one of the most eminent english barristers, whose works are considered standard with us, declares that a libelous press may be considered a nuisance; and our own charter, given us by the legislature of this state, gives us the power to remove nuisances; and by ordering that press abated as a nuisance, we conceived that we were acting strictly in accordance with law. we made that order in our corporate capacity, and the city marshal carried it out. it is possible {582} there may have been some better way, but i must confess that i could not see it. in relation to the writ served upon us, we were willing to abide the consequences of our own acts, but were unwilling, in answering a writ of that kind, to submit to illegal exactions sought to be imposed upon us under the pretense of law, when we knew they were in open violation of it. when that document was presented to me by mr. bettisworth, i offered, in the presence of more than 20 persons, to go to any other magistrate, either in our city of appanoose, or any other place where we should be safe, but we all refused to put ourselves into the power of a mob. what right had that constable to refuse our request? he had none according to law; for you know, governor ford, that the statute law in illinois is, that the parties served with the writ shall go before him who issued it, or some other justice of the peace. why, then, should we be dragged to carthage, where the law does not compel us to go? does not this look like many others of our prosecutions with which you are acquainted? and had we not a right to expect foul play? this very act was a breach of law on his part--an assumption of power that did not belong to him, and an attempt, at least, to deprive us of our legal and constitutional rights and privileges. what could we do under the circumstances different from what we did do? we sued for, and obtained a writ of _habeas corpus_ from the municipal court, by which we were delivered from the hands of constable bettisworth, and brought before and acquitted by the municipal court. after our acquittal, in a conversation with judge thomas, although he considered the acts of the party illegal, he advised, that to satisfy the people, we had better go before another magistrate who was not in our church. in accordance with his advice we went before esq. wells, with whom you are well acquainted; both parties were present, witnesses were called on both sides, the case was fully investigated, and we were again dismissed. and what is this pretended desire to enforce law, and these lying, base rumors put into circulation for, but to seek, through mob influence, under pretense of law, to make us submit to requisitions that are contrary to law, and subversive of every principle of justice? and when you, sir, required us to come out here, we came, not because it was legal, but because you required it of us, and we were desirous of showing to you and to all men that we shrunk not from the most rigid investigation of our acts. {583} we certainly did expect other treatment than to be immured in a jail at the instance of these men, and i think, from your plighted faith, we had a right to, after disbanding our own forces, and putting ourselves entirely in your hands; and now, after having fulfilled my part, sir, as a man and an american citizen, i call upon you, governor ford, and think i have a right to do so, to deliver us from this place, and rescue us from this outrage that is sought to be practiced upon us by a set of infamous scoundrels. _gov. ford--_but you have placed men under arrest, detained men as prisoners, and given passes to others, some of which i have seen. _john p. greene, city marshal--_perhaps i can explain. since these difficulties have commenced, you are aware that we have been placed under very peculiar circumstance, our city has been placed under a very rigid police guard; in addition to this, frequent guards have been placed outside the city to prevent any sudden surprise, and those guards have questioned suspected or suspicious persons as to their business. to strangers, in some instances, passes have been given, to prevent difficulty in passing those guards. it is some of those passes that you have seen. no person, sir, has been imprisoned without a legal cause in our city. _gov.--_why did you not give a more speedy answer to the _posse_ that i sent out? _gen. smith.--_we had matters of importance to consult upon. your letter showed anything but an amicable spirit. we have suffered immensely in missouri from mobs, in loss of property, imprisonment, and otherwise. it took some time for us to weigh duly these matters. we could not decide upon the matters of such importance immediately, and your _posse_ were too hasty in returning. we were consulting for a large people, and vast interests were at stake. we had been outrageously imposed upon, and knew not how far we could trust anyone; besides, a question necessarily arose, how shall we come? your request was that we should come unarmed. it became a matter of serious importance to decide how far promises could be trusted, and how far we were safe from mob violence. _geddes--_it certainly did look from all i have heard, from the general spirit of violence and mobocracy that here prevails, that it was not safe for you to come unprotected. _gov.--_i think that sufficient time was not allowed by the _posse_ for you to consult and get ready. they were too hasty; but i suppose they found themselves bound by their orders. i think, too, there is a {584} great deal of truth in what you say, and your reasoning is plausible; yet, i must beg leave to differ from you in relation to the acts of the city council. that council in my opinion, had no right to act in a legislative capacity, and in that of the judiciary. they should have passed a law in relation to the matter, and then the municipal court, upon complaint, could have removed it; but for the city council to take upon themselves the law-making and the execution of the laws, in my opinion, was wrong; besides, these men ought to have had a hearing before their property was destroyed; to destroy it without was an infringement of their rights; besides, it is so contrary to the feelings of the american people to interfere with the press. and furthermore, i cannot but think that it would have been more judicious for you to have gone with mr. bettisworth to carthage, notwithstanding the law did not require it. concerning your being in jail, i am sorry for that, i wish it had been otherwise. i hope you will soon be released, but i cannot interfere. _joseph smith--_governor ford, allow me, sir, to bring one thing to your mind, that you seem to have overlooked. you state that you think it would have been better for us to have submitted to the requisition of constable bettisworth, and to have gone to carthage. do you not know, sir, that that writ was served at the instance of an anti-mormon mob, who had passed resolutions and published them to the effect that they would exterminate the mormon leaders; and are you not informed that captain anderson was not only threatened when coming to nauvoo, but had a gun fired at his boat by this said mob at warsaw, when coming up to nauvoo, and that this very thing was made use of as a means to get us into their hands, and we could not, without taking an armed force with us, go there without, according to their published declarations, going into the jaws of death? to have taken a force would only have fanned the excitement, as they would have stated that we wanted to use intimidation, therefore we thought it the most judicious to avail ourselves of the protection of the law. _gov.--_i see, i see. _joseph smith--_furthermore, in relation to the press, you say that you differ with me in opinion; be it so, the thing after all is a legal difficulty, and the courts i should judge competent to decide on that matter. if our act was illegal, we are willing to meet it; and although i cannot see the distinction that you draw about the acts of the city council, and what difference it could have made in point of fact, law, or justice, between the city council's acting together or separate, or how {585} much more legal it would have been for the municipal court, who were a part of the city council, to act separate, instead of with the councilors. yet, if it is deemed that we did a wrong in destroying that press, we refuse not to pay for it. we are desirous to fulfill the law in every particular, and are responsible for our acts. you say that the parties ought to have had a hearing. had it been a civil suit, this of course would have been proper; but there was a flagrant violation of every principle of right, a nuisance, and it was abated on the same principle that any nuisance, stench, or putrified carcass would have been removed. our first step, therefore, was to stop the foul, noisome, filthy sheet, and then the next, in our opinion, would have been to have prosecuted the men for a breech of public decency. and furthermore, again, let me say, governor ford, i shall look to you for our protection. i believe you are talking of going to nauvoo; if you go, sir, i wish to go along. i refuse not to answer any law, but i do not consider myself safe here. _gov._ i am in hopes that you will be acquitted; but if i go, i will certainly take you along. i do not, however, apprehend danger. i think you are perfectly safe, either here or anywhere else. i cannot, however, interfere with the law. i am placed in peculiar circumstances and seem to be blamed by all parties. _joseph smith--_governor ford, i ask nothing but what is legal, i have a right to expect protection at least from you; for, independent of law, you have pledged your faith, and that of the state, for my protection, and i wish to go to nauvoo. _gov.--_and you shall have protection, general smith. i did not make this promise without consulting my officers, who all pledged their honor to its fulfillment. i do not know that i shall go tomorrow to nauvoo, but if i do, i will take you along. [2] {586} _10:15 a.m.--_the governor left after saying that the prisoners were under his protection, and again pledging himself that they should be protected from violence, and telling them that if the troops marched the next morning to nauvoo, as he then expected, they should probably be taken along, in order to insure their personal safety, with how much sincerity may be seen by the following affidavits:- _affidavit--alfred randall--threats against the prophet's life in carthage_. territory of utah, great salt lake city. ss personally appeared before me, thomas bullock, recorder of great salt lake county, alfred randall, who deposes and says, that about ten o'clock on the morning of the (26th) twenty sixth day of june, one thousand eight hundred and forty-four, he was in carthage, hancock county, illinois, and as the troops, under governor thomas ford, were in squads around the square, he went up to several of them, and heard one of the soldiers say: "when i left home i calculated a see old joe dead before i returned," when several others said, "so did i," "so did i," and "i'll be damned if i don't," was the general reply. one fellow then spoke up and said "i shouldn't wonder if there is some damned mormon hearing all we have to say." another who stood next to randall, replied, "if i knew there was, i would run him through with my bayonet." in a few minutes randall went to another crowd of soldiers, and heard one say, "i guess this will be the last of old joe." from there randall went to hamilton's hotel, where governor thomas ford was standing by the fence side, and heard another soldier tell governor thomas ford, "the soldiers are determined to see joe smith dead before they leave here." ford replied, "if you know of any such thing keep it to yourself." in a short time randall started for his own home, stayed all night, and arrived in nauvoo on the twenty-seventh of june, when governor {587} ford was making his notorious speech to the citizens. and further this deponent saith not. alfred randall. subscribed and sworn to before me this twelfth day of february, one thousand eight hundred and fifty-five. thomas bullock, recorder, great salt lake county. _affidavit--jonathan c. wright--conspiracy against the prophet's life at carthage_. on the 26th day of june, a. d. 1844, near the mansion in the city of nauvoo, i fell in company with col. enoch c. march and geo. t. m. davis, esq.. from alton, illinois, editor of the_ telegraph_, who had just arrived from carthage, where they said they had been for some days, in company with governor ford and others, in council upon the subject of the arrest and trial of joseph and hyrum smith, who were then prisoners in the county jail in carthage. after considerable conversation between myself and them on the subject of the mormon religion, and the reasons why i had embraced that faith, and renounced my former religious discipline--viz, that of the methodists, mr. march asked me what i thought of joe smith, and if i had any hopes of his return to nauvoo in safety. i answered that i knew joseph smith was a true prophet of the living god, as good and virtuous a man as ever lived upon the earth; that the book or mormon was true as holy writ, and was brought forth precisely in the way and manner it purported to be, by the gift and power of the lord almighty, and from no other source; and that the revelations he had received and published were eternal truth, and heaven and earth would pass away before one jot or tittle of the same should fail, and all that he pretended and testified to concerning the ministration of holy angels from the heavens to him, the urim and thummim, the voice of god, his correspondence with the heavens, was the truth and nothing but the truth; and that in relation to his return i had no doubt but that he would be honorably discharged upon his trial by the court, and would be preserved in safety from the power of his enemies; that he was in the hands of his god, whom he loved and faithfully served; and he, who held the destinies of nations in his own hands, would deliver him from his enemies, as he had done hundreds of times before. col. march replied, "mr. wright, you are mistaken, and i know it; you do not know what i know; i tell you they will kill joe smith before he leaves carthage, and i know it, and you never will see him alive {588} again." said i, "enoch, i do not believe it, he is in the hands of god, and god will deliver him." says he, "i know better; when you hear of him again, you will hear he is dead, and i know it. the people at carthage wanted permission from the governor to kill you all and burn up your city, and ford (the governor) asked me if i thought it was best to suffer it. i replied, "no, no, for god's sake, ford, don't suffer it, that will never do, no never. just see for a moment, ford, what that would do; it would be the means of murdering thousands of innocent men, women and children, and destroying thousands of dollars' worth of property, and that would never do, it would not be sanctioned, it would disgrace the nation. you have now got the principle men here under your own control, they are all you want, what more do you want? when they are out of the way the thing is settled, and the people will be satisfied, and that is the easiest way you can dispose of it; and governor ford concluded upon the whole that was the best policy, and i know it will be done." mayor's office, great salt lake city, utah territory, jan. 13th, a. d. 1855. personally appeared before me, jedediah m. grant, mayor of said city, jonathan calkins wright, who being duly sworn, deposeth and saith that the foregoing statement contained in his report of the conversation between himself and enoch c. march, in presence of geo. t. m. davis, esq., on the 26th day of june, 1844, in the city of nauvoo, is true to the best of his knowledge and belief; and further this deponent saith not. jonathan calkins wright. sworn to and subscribed before me, this 13th day of january, 1855, in great salt lake city, utah territory. j. m. grant, mayor of great salt lake city. _affidavit:--orrin p. rockwell--gov. ford in nauvoo_. personally appeared before me, thomas bullock, county recorder in and for great salt lake county, in the territory of utah, orrin p. rockwell, who being first duly sworn, deposeth and saith that about the hour of 3 o'clock in the afternoon of the 27th day of june, one thousand eight hundred forty-four, a short time only before governor ford addressed the citizens of nauvoo, he (ford) and his suit occupied an upper room in the mansion of joseph smith, in the city of nauvoo, when he, the said rockwell, had of necessity to enter said upper room for his hat, and as he entered the door, all were sitting silent except one man, who was standing behind a chair making a speech, and while in the act of dropping his right hand from an uplifted position, said. "the {589} deed is done before this time," which were the only words i heard while in the room, for on seeing me they all hushed in silence. at that time i could not comprehend the meaning of the words, but in a few hours after i understood them as referring to the murder of joseph and hyrum smith in carthage jail. orrin p. rockwell, subscribed and sworn to before me, the fourteenth day of april, 1856. thomas bullock. recorder of great salt lake county. _affidavit:--wm. g. sterrett--conduct of gov. ford and posse while in nauvoo_. state of deseret, great salt lake county. personally appeared before me, thomas bullock, recorder in and for great salt lake county, this third day of october, one thousand eight hundred and fifty, william g. sterrett, who being first duly sworn, deposeth and saith that on the twenty-seventh day of june, one thousand eight hundred and forty-four, in the city of nauvoo, county of hancock, and state of illinois, i heard thomas ford, governor of illinois, address an assembly of several thousand citizens, gathered around the frame of a building situated at the corner of water and main streets. he reproached the people in severe terms for the course they had taken in resisting the _posse comitatus,_ and among other things, "the retribution thereof will be terrible, and you must make up your minds for it. i hope you will not make any more trouble, but be a law-abiding people, for if i have to come again it will be worse for you." and your deponent further saith, that about half-past five in the afternoon the said governor thomas ford and his guard visited the temple and the workshops on the temple block, mr. alpheus cutler, one of the building committee of the temple, sent me to watch them in and about the temple. i was close to the governor when one of his men called him to look at one of the oxen of the font in the basement of the temple, that had part of one horn broken off. the governor stepped up to it, and laying his hand on it remarked, "this is the cow with the crumply horn, that we read of." one of the staff continued, "that tossed the maiden all forlorn," and they all had a laugh about it. several of the horns were broken off the oxen by the governor's attendants. a man who stood behind me said, "i'll be damned but i should like to take one of those horns home with me, to show as a curiosity, but it is a pity to break them off." {590} after they had passed round the font, one of them remarked, "this temple is a curious piece of workmanship, and it was a damned shame that they did not let joe smith finish it, so that we could have seen what sort of a finish he would have put on it, for it is altogether a different style of architecture from any building i have ever seen or read about." another said, "but he is dead by this time, and he will never see this temple again." i replied, "they cannot kill him until he has finished his work." the governor thereupon gave a very significant grin, when one of his suit who stood next to me said, "whether he has finished his work or not by god he will not see this place again, for he's finished before this time." another of his suit pulled out his watch and said, "governor, it's time we were off, we have been here too long already. whether you go or not, i'm going to leave, and that damned quick." the governor said, "yes, it's time for us to be going." they then all left the stone shop, mounted their horses, which were hitched near the temple, and went out of the city towards carthage by way of mulholland street, taking with them one of the horns that the company had knocked off. further this deponent saith not. wm. g. sterrett. sworn to and subscribed before me, this day and year first above written. thomas bullock, great salt lake county recorder. while joseph was writing at the jailor's desk, william wall stepped up, wanting to deliver a verbal message to him from his uncle john smith. he turned round to speak to wall, but the guard refused to allow them any communication. at noon joseph wrote to judge thomas as follows: _letter: joseph smith to judge thomas--engaging thomas as legal counsel_. carthage jail, june 26, 1844. _his hon. judge thomas_. dear sir,--you will perceive by my date that i am in prison. myself and brother hyrum were arrested yesterday on charge of treason without bringing us before the magistrate; last evening we were committed {591} on a mittimus from justice robert f. smith, stating that we had been before the magistrate, which is _utterly false;_ but from the appearance of the case at present, we can have no reasonable prospect of anything but partial decisions of law, and all the prospect we have of justice being done is to get our case on _habeas corpus_ before an impartial judge; the excitement and prejudice is such in this place, testimony is of little avail. therefore, sir, i earnestly request your honor to repair to nauvoo without delay, and make yourself at home at my house until the papers can be in readiness for you to bring us on _habeas corpus._ our witnesses are all at nauvoo, and there you can easily investigate the whole matter, and i will be responsible to you for all the trouble and expense. footnotes: 1. this report of the prophet's interview with governor ford, it is only proper to say, was not written until a number of years after the interview took place. (see ms. statement, feb. 22, 1847, on atlantic ocean; also in _taylor's journal_, kept at nauvoo, c. f. with "the martyrdom of joseph and hyrum smith, opening paragraphs, published in tyler's "mormon battalion.") the extract above quoted is taken from "taylor's martyrdom of joseph and hyrum smith," written at the request of george a. smith and wilford woodruff "church historian," hence no earlier than 1854-1856, since geo. a. smith did not become historian until the year first given, and wilford woodruff, assistant historian in the second. the interview therefore, though given in dialogue form, can only be elder taylor's recollection of it, and could not be a _verbatum_ report. 2. thomas gregg, author of the history of hancock county, page 372, gives the following statement of col. thomas geddes mentioned in the above interview as the companion of governor ford. if true, and it is quite in keeping with all the circumstances and with both the character and subsequent actions of the governor, then it is a very important statement as showing the double dealing of which governor ford was always suspected in relation to his course with reference to the difficulties between the citizens of nauvoo and their enemies. and now col. geddes as reported by gregg: "while the smiths were in jail, i went to the jail in company with governor ford, and there we conversed with them for some time, the burden of smith's talk being that they were only acting in self-defense, and only wanted to be let alone. after leaving the jail, and while returning from it, the governor and i had still further conversation about the subject matter. after some time the governor exclaimed, "o, it's all nonsense; you will have to drive these mormons out yet!" i then said: "if we undertake that, governor, when the proper time comes, will you interfere?" "no, i will not," said he; then, after a pause, adding, "until you are through!" {592} chapter xxxi. the prophet in carthage prison--the union of judicial, executive, and military authority in dealing with the prisoners--the last night in prison. _wednesday, june 26, 1844.--(noon)--_willard richards made copies of the orders of joseph smith as mayor to marshal john p. greene, and as lieut.-general to major-general jonathan dunham. [sidenote: the prophet's anxiety for his own safety.] joseph remarked, "i have had a good deal of anxiety about my safety since i left nauvoo, which i never had before when i was under arrest. i could not help those feelings, and they have depressed me." most of the forenoon was spent by dan jones and col. stephen markham in hewing with a penknife a warped door to get it on the latch, thus preparing to fortify the place against any attack. the prophet, patriarch, and their friends took turns preaching to the guards, several of whom were relieved before their time was out, because they admitted they were convinced of the innocence of the prisoners. they frequently admitted they had been imposed upon, and more than once it was heard, "let us go home, boys, for i will not fight any longer against these men." [sidenote: hyrum as comforter.] during the day hyrum encouraged joseph to think that the lord, for his church's sake, would release him from prison. joseph replied, "could my brother, hyrum but be liberated, it would not matter so much about me. poor rigdon, i am glad he is gone to pittsburgh out of the way; were he to preside he {593} would lead the church to destruction in less than five years." dr. richards was busily engaged writing as dictated by the prophet, and elder taylor amused him by singing. joseph related his dream about william and wilson law, also his dream about trying to save a steamboat in a storm. [sidenote: status of prisoners under the law.] one of the counsel for the prosecution expressed a wish to esq. reid, that the prisoners should be brought out of jail for examination on the charge of treason. he was answered that the prisoners had already been committed "until discharged by due course of law," and therefore the justice and constable had no further control of the prisoners, and that if the prosecutors wished the prisoners brought out of jail, they might bring them out on a writ of_ habeas corpus,_ or some other "due course of law," when we would appear and defend. _12:30, noon--_dr. bernhisel arrived at the jail. mr. reid came with the following letter from general deming. _letter--gen. miner r. deming to joseph smith--protection and admission to presence of the prophet_. _messrs. smith,--_i was requested by the governor to order you such protection as circumstances might require. the guard have been acting upon the supposition that your protection excluded all persons but those admitted by a pass. i have caused the officer of the guard to be correctly instructed of his duties, so that you need suffer no further inconvenience. m. r. deming, brig.-gen'l. headquarters, carthage, june 26, 1844. [sidenote: effect of a false commitment.] counselor reid said that he had got the magistrate on a pin hook, for the magistrate had committed them without examination, and had no further jurisdiction in the case, {594} and he would not agree to a trial unless (captain) justice smith would consent to go to nauvoo for examination, where witnesses could be had. reid said that a week ago, harmon t. wilson and another, had concocted a scheme for a writ to take joseph, and when he was apprehended, to take him to missouri; and harmon t. wilson returned from missouri the night before the burning of the press. _1 p.m.--_willard richards wrote to his wife, and sent the letter by cyrus c. canfield. [sidenote: threats in governor's presence.] it was common conversation on the camp ground and in the dining-room of the hotel, in the presence of governor ford, "the law is too short for these men, but they must not be suffered to go at large;" and, "if the law will not reach them, powder and ball must." [sidenote: loyalty of mr. stigall to his prisoners.] _half past 2--_constable bettisworth came with alexander simpson, and wanted to come in, with an order to the jailor demanding the prisoners; but as mr. stigall, the jailor, could find no law authorizing a justice of the peace to demand prisoners committed to his charge, he refused to give them up until discharged from his custody by due course of the law. [sidenote: conference of gov. ford and justice smith.] justice robert f. smith then inquired what he must do. governor ford replied, "we have plenty of troops; there are the carthage greys under your command bring them out." joseph sent lorenzo d. wasson to inform the governor of what had just taken place, and also to inform his counsel, messrs. reid and woods. _twenty minutes to 3--_dr. bernhisel returned from the governor, and said apparently the governor was doing all he could. _3 p.m.--_wrote to messrs. woods and reid as follows which was carried by elder john taylor. {595} _letter: joseph smith to messrs. woods and reid--anent excitement in carthage_. carthage jail, june 26, 3 p.m. _messrs. woods and reid_. sirs,--constable bettisworth called a little while since, and wanted to come in, the guard would not [allow it]. we have since learned that he wanted to take us before the magistrate, and we have since learned that there is some excitement because we did not go, and we wish to see you without delay. we are informed that dr. foster has said that they can do nothing with us, only by powder and ball, as we have done nothing against the law. yours, joseph smith. per w. richards. [sidenote: joseph and hyrum smith forced from prison.] _twenty minutes to 4--_upon the refusal of the jailor to give up the prisoners, the constable with the company of carthage greys, under the command of frank worrell, marched to the jail, and by intimidation and threats, compelled the jailor, against his will and conviction of duty, to deliver joseph and hyrum to the constable, who forthwith, and contrary to their wishes, compulsorily took them. joseph, seeing the mob gathering and assuming a threatening aspect, concluded it best to go with them then, and putting on his hat, walked boldly into the midst of a hollow square of the carthage greys; yet evidently expecting to be massacred in the streets before arriving at the court house, politely locked arms with the worst mobocrat he could see, and hyrum locked arms with joseph, followed by dr. richards, and escorted by a guard. elders taylor, jones, markham, and fullmer followed, outside the hollow square, and accompanied them to the court room. [sidenote: prisoners before the court.] _4 o'clock.--_case called by robert f. smith, captain of {596} the carthage greys. the counsel for the prisoners then appeared, and called for subpoenas for witnesses on the part of the prisoners, and expressed their wish to go into the examination as soon as the witnesses could be brought from nauvoo to carthage. this was objected to most vehemently by the opposite counsel. _4:25.--_took copy of order to bring prisoners from jail for trial, as follows:- _copy of order to bring prisoners into court_. state of illinois, hancock county. ss to david bettisworth, constable of said county. you are hereby commanded to bring the bodies of joseph smith and hyrum smith from the jail of said county, forthwith before me at my office, for an examination on the charge of treason, they having been committed for safe keeping until trial could be had on such examination, and the state now being ready for such examination. given under my hand and seal this 26th day of june, 1844. (signed) r. f. smith, j. p. [l. s.] _4:30--_made a copy of the list of witnesses. _4:35--_c. l. higbee, o. c. skinner, thos. sharp, sylvester emmons and thos. morrison, appeared as counsel for the state. the writ was returned, endorsed, "served on june 25th," which was false. mr. wood said, they were committed to jail without any examination whatever. mr. reid urged a continuance of the case till the witnesses could be obtained from nauvoo for the defense. _4:45 p.m.--_mr. skinner suggested that the court adjourn until 12 o'clock tomorrow. mr. wood proposed that the court adjourn until witnesses could be got together, or until tomorrow at any time, and again adjourn if they are not ready, without bringing the prisoners into court. mr. reid hoped no compulsory measures would be made {597} use of by the prosecution in this enlightened country. mr. skinner: "if witnesses cannot be had after due diligence by the defense, a continuance will be granted." court said this writ was served yesterday, (which was not the case, unless it could be served without the prisoners or their counsel knowing it). [sidenote: examination postponed.] on motion of counsel for the prisoners, examination was postponed till tomorrow at 12 o'clock noon, and subpoenas were granted to get witnesses from nauvoo, twenty miles distance, whereupon the prisoners were remanded to prison with the following mittimus:- _second mittimus remanding smith brothers to prison_. state of illinois, hancock county. ss to the keeper of the jail of hancock county, illinois, greeting: whereas joseph smith and hyrum smith have been arrested and brought before me, robert f. smith, a justice of the peace in and for said county, for examination on the charge of treason against the state of illinois, and have applied for a continuance, which is granted until the 27th june, 1844, at 12 o'clock, m. these are therefore to command you to receive the said joseph smith and hyrum smith into your custody in the jail of the county, there to remain until they are brought before me for said examination according to law. given under my hand and seal this 26th day of june, 1844. r. f. smith, j. p. [l. s.] _5:30.--_returned to jail, and joseph and hyrum were thrust into close confinement. [sidenote: brave patriarch john smith.] patriarch john smith came from macedonia to jail to see his nephews joseph and hyrum. the road was thronged with mobbers. three of them snapped their guns at him, and he was threatened by many others who recognized him. the guard at the jail refused him admittance. joseph saw him through the prison window, and said to {598} the guard, "let the old gentleman come in, he is my uncle." the guard replied they did not care who the hell he was uncle to, he should not go in. [sidenote: pathetic interview between the prophet and "uncle john."] joseph replied, "you will not hinder so old and infirm a man as he is from coming in," and then said, "come in uncle;" on which, after searching him closely the guard let him pass into the jail, where he remained about an hour. he asked joseph if he thought he should again get out of the hands of his enemies, when he replied, "my brother hyrum thinks i shall. i wish you would tell the brethren in macedonia that they can see by this, that it has not been safe for me to visit them; and tell almon w. babbitt i want him to come and assist me as an attorney at my expected trial tomorrow before captain r. f. smith." father smith then left the jail to convey this message to a. w. babbitt, who was at macedonia. _6 p.m.--_copied witnesses' names and mittimus. dr. bernhisel brought the following:- _the governor's suggestions to the jailor_. i would advise the jailor to keep the messrs. smith in the room in which i found them this morning, unless a closer confinement should be clearly necessary to prevent an escape. thomas ford, governor and commander in-chief. june 26th, 1844. _6:15 p.m.--_received the following letter from william clayton:- _letter:--william clayton to joseph smith--conditions in nauvoo_. nauvoo, june 26, 1844. dear president,- i write this line to inform you that mr. marsh, who lives down the river, and of whom you have had corn, pork, etc., has sent word if you {599} want any bail he is ready for one to any amount; and further, that he has got some corn left which he wants you to have, lest the mob get it. (we will endeavor to obtain it.) they have already taken two loads, but he has charged them a dollar a bushel for it. the _amaranth_ has just landed at the foot of main street, and unloaded 200 bbls. flour,--95 for mr. kimball, and the balance for bryant. captain singleton, who came at the head of the police this morning, is sending a request to the governor to call them home. he says he finds no difficulties to settle here, but there is plenty to settle at home. he furthermore says that while the police were at carthage they were treated as soldiers, but since they came to nauvoo they have been treated as gentlemen. the company all got home safe and well last night. a messenger is about to start forthwith to judge thomas. all is peace in nauvoo. many threats keep coming that the mob are determined to attack the city in your absence, but we have no fears. with fervency and true friendship, i remain yours eternally, william clayton. this letter was sent from nauvoo by joel s. miles. joseph instructed cahoon to return to nauvoo with all haste, and fetch a number of documents for the promised trial. _twenty-five minutes to 7.--_sent a message to counselor woods to get subpoenas for samuel james, edward hunter, and philip b. lewis, with instructions to bring with them the papers that they carried to the governor at springfield, and which the governor had not seen, as he had started for carthage before they arrived at springfield. _fifteen minutes to 8.--_supper. [sidenote: militia council meeting at carthage.] _8 p.m.--_counselors woods and reid called with elder john p. greene, and said that the governor and military officers had held a council which had been called by the governor, and they decided that the governor, and all the troops should march to nauvoo at eight o'clock to-morrow, except one company of about 50 men, in order to gratify the troops, and return next day, the company {600} of fifty men to be selected by the governor from those of the troops whose fidelity he could most rely on, to guard the prisoners, who should be left in carthage jail; and that their trial be deferred until saturday, the 29th. after the consultation, the justice, (robert f. smith), who was one of the officers in command, altered the return of the subpoenas until the 29th. this was done without consulting either the prisoners or their counsel. _about 8:15, p.m.--_patriarch john smith met lawyer babbitt, and delivered the message, when babbitt replied "you are too late, i am already engaged on the other side." _9 p.m.--_messrs. woods, reid, and greene returned to hamilton's hotel. _9:15.--_elder john taylor prayed. willard richards, john taylor, john s. fullmer, stephen markham, and dan jones stayed with joseph and hyrum in the front room. [sidenote: the last night in carthage prison.] during the evening the patriarch hyrum smith read and commented upon extracts from the book of mormon, on the imprisonments and deliverance of the servants of god for the gospel's sake. joseph bore a powerful testimony to the guards of the divine authenticity of the book of mormon, restoration of the gospel, the administration of angels, and that the kingdom of god was again established upon the earth, for the sake of which he was then incarcerated in that prison, and not because he had violated any law of god or man. [sidenote: conversation with john s. fullmer.] they retired to rest late. joseph and hyrum occupied the only bedstead in the room, while their friends lay side by side on the mattresses on the floor. dr. richards sat up writing until his last candle left him in the dark. the report of a gun fired close by caused joseph to arise, leave the bed, and lay himself on the floor, having dan jones on his left, and john s. fullmer on his right. {601} joseph laid out his right arm, and said to john s. fullmer, "lay your head on my arm for a pillow brother john;" and when all were quiet they conversed in a low tone about the prospects of their deliverance. joseph gave expression to several presentiments that he had to die, and said "i would like to see my family again," and "i would to god that i could preach to the saints in nauvoo once more." fullmer tried to rally his spirits, saying he thought he would often have that privilege, when joseph thanked him for the remarks and good feelings expressed to him. [sidenote: prophecy on the head of dan jones.] soon after dr. richards retired to the bed which joseph had left, and when all were apparently fast asleep, joseph whispered to dan jones, "are you afraid to die?" dan said, "has that time come, think you? engaged in such a cause i do not think that death would have many terrors." joseph replied, "you will yet see wales, and fulfill the mission appointed you before you die." {602} chapter xxxii. the day of martyrdom--threats--repeated warnings of the prisoners' danger given to governor ford--the carthage greys as guards. _thursday, 27, 5 a.m.--_john p. greene and william w. phelps called at the jail, on their way to nauvoo. [sidenote: threats of frank worrell.] _5:30 a.m.--_arose. joseph requested dan jones to descend and inquire of the guard the cause of the disturbance in the night. frank worrell, the officer of the guard, who was one of the carthage greys, in a very bitter spirit said, "we have had too much trouble to bring old joe here to let him ever escape alive, and unless you want to die with him you had better leave before sundown; and you are not a damned bit better than him for taking his part, and you'll see that i can prophesy better than old joe, for neither he nor his brother, nor anyone who will remain with them will see the sun set today." [sidenote: governor ford warned of worrell's threat.] joseph directed jones to go to governor ford and inform him what he had been told by the officer of the guard. while jones was going to governor ford's quarters, he saw an assemblage of men, and heard one of them, who was apparently a leader, making a speech, saying that, "our troops will be discharged this morning in obedience to orders, and for a sham we will leave the town; but when the governor and the mcdonough troops have left {603} for nauvoo this afternoon, we will return and kill those men, if we have to tear the jail down." this sentiment was applauded by three cheers from the crowd. captain jones went to the governor, told him what had occurred in the night, what the officer of the guard had said, and what he had heard while coming to see him, and earnestly solicited him to avert the danger. his excellency replied, "you are unnecessarily alarmed for the safety of your friends, sir, the people are not that cruel." [sidenote: jones' warning to gov. ford.] irritated by such a remark, jones urged the necessity of placing better men to guard them than professed assassins, and said, "the messrs. smith are american citizens, and have surrendered themselves to your excellency upon your pledging your honor for their safety; they are also master masons, and as such i demand of you protection of their lives." governor ford's face turned pale, and jones remarked, "if you do not do this, i have but one more desire, and that is if you leave their lives in the hands of those men to be sacrificed--" "what is that, sir?" he asked in a hurried tone. "it is," said jones, "that the almighty will preserve my life to a proper time and place, that i may testify that you have been timely warned of their danger." jones then returned to the prison, but the guard would not let him enter. he again returned to the hotel, and found governor ford standing in front of the mcdonough troops, who were in line ready to escort him to nauvoo. [sidenote: boasts of the mob.] the disbanded mob retired to the rear, shouting loudly that they were only going a short distance out of town, when they would return and kill old joe and hyrum as soon as the governor was far enough out of town. jones called the attention of the governor to the threats {604} then made, but the governor took no notice of them, although it was impossible for him to avoid hearing them. jones then requested the governor to give him passports for himself and friends to pass in and out of the prison, according to his promise made to the prisoners. he refused to give them, but he told general deming to give one to dr. willard richards, joseph smith's private secretary. [sidenote: chauncy l. higbee's declared intention to kill the prophet.] while obtaining this, jones' life was threatened, and chauncey l. higbee said to him in the street, "we are determined to kill joe and hyrum, and you had better go away to save yourself." at 7 a.m., joseph, hyrum, dr. richards, stephen markham and john s. fullmer ate breakfast together. mr. crane ate with them, and wanted to know if the report was true that joseph fainted three times on tuesday, while being exhibited to the troops. he was told it was a false report. _8 a.m.--_cyrus h. wheelock, at joseph's request, applied to the governor, and obtained the following passes: _cyrus h. wheelock's passes_. suffer mr. c. h. wheelock to pass in to visit general joseph smith and friends in carthage jail unmolested. thomas ford, governor and commander-in-chief. june, 27th, 1844. protect mr. c. h. wheelock in passing to and from carthage and nauvoo. thomas ford, governor and commander-in-chief. june 27th, 1844. while receiving these passes he related to the governor the numerous threats he had heard. john s. fullmer went to the governor to get a pass. _8:20 a.m.--_joseph wrote to emma as follows: {605} _letter: joseph smith to emma smith--prophet's instruction as to reception of the governor_. carthage jail, june 27th, 1844. 20 minutes past eight a.m. dear emma.--the governor continues his courtesies, and permits us to see our friends. we hear this morning that the governor will not go down with his troops today to nauvoo, as we anticipated last evening; but if he does come down with his troops you will be protected; and i want you to tell brother dunham to instruct the people to stay at home and attend to their own business, and let there be no groups or gathering together, unless by permission of the governor, they are called together to receive communications from the governor, which would please our people, but let the governor direct. brother dunham of course will obey the orders of the government officers, and render them the assistance they require. there is no danger of any extermination order. should there be a mutiny among the troops (which we do not anticipate, excitement is abating) a part will remain loyal and stand for the defense of the state and our rights. there is one principle which is eternal; it is the duty of all men to protect their lives and the lives of the household, whenever necessity requires, and no power has a right to forbid it, should the last extreme arrive, but i anticipate no such extreme, but caution is the parent of safety. joseph smith. p. s.--dear emma, i am very much resigned to my lot, knowing i am justified, and have done the best that could be done. give my love to the children and all my friends, mr. brewer, and all who inquire after me; and as for treason, i know that i have not committed any, and they cannot prove anything of the kind, so you need not have any fears that anything can happen to us on that account. may god bless you all. amen. _8:30.--_john s. fullmer returned to jail. _9:40 a.m.--_mr. woods and mr. reid called. they said another consultation of the officers had taken place, and the former orders of the governor for marching to nauvoo with the whole army were countermanded. [sidenote: dr. southwick's report of the carthage meeting.] dr. southwick was in the meeting, seeing what was going on. he afterward told stephen markham that the purport of the meeting was to take into consideration the best way to stop joseph smith's career, as his views on {606} government were widely circulated and took like wildfire. they said if he did not get into the presidential chair this election, he would be sure to the next time; and if illinois and missouri would join together and kill him, they would not be brought to justice for it. there were delegates in said meeting from every state in the union except three. governor ford and captain smith were also in the meeting. [sidenote: appointment of the carthage greys to guard the prisoners.] captain dunn and his company were ordered to accompany the governor to nauvoo. the carthage greys, who had but two days before been under arrest for insulting the commanding general, and whose conduct had been more hostile to the prisoners than that of any other company, were selected by governor ford to guard the prisoners at the jail; and other troops composed of the mob whom the governor had found at carthage, and had mustered into the service of the state and who had been promised "full satisfaction" and that they should be marched to nauvoo, were disbanded and discharged in carthage; yet governor ford suffered two or three hundred armed men to remain encamped about eight miles off on the warsaw road, [1] apparently under the control of col. levi williams, a notoriously sworn enemy to joseph, and who had on many occasions threatened the destruction of nauvoo and the death of joseph. moreover it was the duty of {607} the governor to dismiss the troops into the hands of their several officers in order to be marched home and there disbanded, and not to have disbanded them at a distance from home, and at a time and place when they were predisposed to acts of lawless violence, rapine and murder. [sidenote: wheelock's remonstrance to gov. ford.] cyrus h. wheelock, states that previous to leaving carthage he said to the governor, "sir you must be aware by this time that the prisoners have no fears in relation to any lawful demands made against them, but you have heard sufficient to justify you in the belief that their enemies would destroy them if they had them in their power; and now, sir, i am about to leave for nauvoo, and i fear for those men; they are safe as regards the law, but they are not safe from the hands of traitors, and midnight assassins who thirst for their blood and have determined to spill it; and under these circumstances i leave with a heavy heart." ford replied: "i was never in such a dilemma in my life; but your friends shall be protected, and have a fair trial by the law; in this _pledge_ i am not alone; i have obtained the _pledge_ of the whole of the army to sustain me." [sidenote: arms given to the prisoners.] after receiving these assurances, wheelock prepared to visit the prison. the morning being a little rainy, favored his wearing an overcoat, in the side pocket of which he was enabled to carry a six shooter, and he passed the guard unmolested. during his visit in the prison he slipped the revolver into joseph's pocket. joseph examined it, and asked wheelock if he had not better retain it for his own protection. this was a providential circumstance, as most other persons had been very rigidly searched. joseph then handed the single barrel pistol which had been given him by john s. fullmer, to his brother hyrum, and said, {608} "you may have use for this." brother hyrum observed, "i hate to use such things or to see them used." "so do i," said joseph, "but we may have to, to defend ourselves;" upon this hyrum took the pistol. wheelock was intrusted with a verbal request to the commanders of the legion to avoid all military display, or any other movement calculated to produce excitement during the governor's visit. he was especially charged to use all the influence he possessed to have the brethren and friends of joseph remain perfectly calm and quiet, inasmuch as they respected the feelings and well-being of the prophet and patriarch. [sidenote: reflections of the prophet on exposing wickedness.] said joseph, "our lives have already become jeopardized by revealing the wicked and bloodthirsty purposes of our enemies; and for the future we must cease to do so. all we have said about them is truth, but it is not always wise to relate all the truth. even jesus, the son of god had to refrain from doing so, and had to restrain his feelings many times for the safety of himself and his followers, and had to conceal the righteous purposes of his heart in relation to many things pertaining to his father's kingdom. when still a boy he had all the intelligence necessary to enable him to rule and govern the kingdom of the jews, and could reason with the wisest and most profound doctors of law and divinity, and make their theories and practice to appear like folly compared with the wisdom he possessed; but he was a boy only, and lacked physical strength even to defend his own person, and was subject to cold, to hunger and to death. so it is with the church of jesus christ of latter-day saints; we have the revelation of jesus, and the knowledge within us is sufficient to organize a righteous government upon the earth, and to give universal peace to all mankind, if they would receive it, but we lack the physical strength, as did our savior when a child, to defend our principles, and we have of necessity to be afflicted, persecuted and smitten, and to {609} bear it patiently until jacob is of age, then he will take care of himself." wheelock took a list of witnesses' names that were wanted for the expected trial on saturday. when the list was read over, a number of names were stricken out, among whom were alpheus cutler and reynolds cahoon, it being deemed by brother hyrum unnecessary for them to attend. brother joseph asked why they should not come. hyrum answered, "they may be very good men, but they don't know enough to answer a question properly." brother joseph remarked, "that is sufficient reason." [sidenote: the prisoner's messages to friends in nauvoo.] the prisoners also sent many verbal messages to their families. they were so numerous that dr. richards proposed writing them all down, fearing wheelock might forget, but brother hyrum fastened his eyes upon him, and with a look of penetration said, "brother wheelock will remember all that we tell him, and he will never forget the occurrences of this day." joseph related the following dream which he had last night: [sidenote: the prophet's dream of his kirtland farm] "i was back in kirtland, ohio, and thought i would take a walk out by myself, and view my old farm, which i found grown up with weeds and brambles, and altogether bearing evidence of neglect and want of culture. i went into the barn, which i found without floor or doors, with the weather-boarding off, and was altogether in keeping with the farm. "while i viewed the desolation around me, and was contemplating how it might be recovered from the curse upon it, there came rushing into the barn a company of furious men, who commenced to pick a quarrel with me. "the leader of the party ordered me to leave the barn and farm, stating it was none of mine, and that i must give up all hope of ever possessing it. "i told him the farm was given me by the church, and {610} although i had not had any use of it for some time back, still i had not sold it, and according to righteous principles it belonged to me or the church. "he then grew furious and began to rail upon me, and threaten me, and said it never did belong to me nor to the church. "i then told him that i did not think it worth contending about, that i had no desire to live upon it in its present state, and if he thought he had a better right i would not quarrel with him about it but leave; but my assurance that i would not trouble him at present did not seem to satisfy him, as he seemed determined to quarrel with me, and threatened me with the destruction of my body. "while he was thus engaged, pouring out his bitter words upon me, a rabble rushed in and nearly filled the barn, drew out their knives, and began to quarrel among themselves for the premises, and for a moment forgot me, at which time i took the opportunity to walk out of the barn about up to my ankles in mud. "when i was a little distance from the barn, i heard them screeching and screaming in a very distressed manner, as it appeared they had engaged in a general fight with their knives. while they were thus engaged, the dream or vision ended." [sidenote: testimony of joseph and hyrum to the book of mormon.] both joseph and hyrum bore a faithful testimony to the latter-day work, and the coming forth of the book of mormon, and prophesied of the triumph of the gospel over all the earth, exhorting the brethren present to faithfulness and persevering diligence in proclaiming the gospel, building up the temple, and performing all the duties connected with our holy religion. joseph dictated the following postscript to emma: _letter: postscript_. _p. s.--20 minutes to 10.--_i just learn that the governor is about to disband his troops, all but a guard to protect us and the peace, and {611} come himself to nauvoo and deliver a speech to the people. this is right as i suppose. _he afterwards wrote a few lines with his own hand, which were not copied_. the letter was sent by joel s. mills and cyrus h. wheelock. [sidenote: gov. ford warned of the conspiracy against prisoner's lives.] john p. greene, (nauvoo city marshal) told governor ford that if he went to nauvoo, leaving only the carthage greys to guard the jail, that there was a conspiracy on foot to take the lives of joseph and hyrum smith during his absence, to which the governor replied, "marshal greene, you are too enthusiastic." footnotes: 1. it is the record of the case, however, that governor ford did send an order disbanding the regiment from warsaw which he had ordered to rendezvous at golden's point for the purpose of marching with the rest of the governor's troops into nauvoo. "the governor," remarks the late john hay, who is the authority for the incident of disbanding the warsaw troops--"the governor, fearing he could not control the inflammable material he had gathered together, had determined to scatter it again" (_atlantic monthly,_ december, 1869). the courier of the governor to the warsaw troops was mr. david matthews, a well-known citizen of warsaw. but after receiving the order for disbandment, while most of the troops returned to their homes, about one hundred and fifty volunteered to follow several of the militia captains--leaders on their own responsibility--to nauvoo; of whom about seventy-five reached that place and participated in the murder of the brothers smith. {612} chapter xxxiii. departure of governor ford for nauvoo--the afternoon in carthage prison--the assault on the prison--the martyrdom of joseph and hyrum smith. _thursday, june 27, [continued] 10:30.,--_governor ford went to nauvoo some time this forenoon, escorted by a portion of his troops, most friendly to the prisoners, and leaving the known enemies of the prophet, ostensibly to guard the jail, having previously disbanded the remainder. joseph sent a request to the governor by dan jones for a pass for his private secretary, dr. willard richards. _11 a.m.--_john s. fullmer left the jail for nauvoo, with a verbal charge to assist wheelock in gathering and forwarding witnesses for the promised trial. james w. woods, esq., joseph's principal lawyer, left carthage for nauvoo. _11:20 a.m.--_dan jones returned with the following pass for dr. richards:- _pass for willard richards_. permit dr. richards, the private secretary of joseph smith, to be with him, if he desires it, and to pass and repass the guard. thomas ford, commander-in-chief. june 27th, 1844. jones said he could not get one for himself. dan jones met almon w. babbitt in the street, and informed him that joseph wanted to see him. {613} _11:30.--_a. w. babbitt arrived at the jail and read a letter from oliver cowdery. joseph, hyrum, and dr. richards tried to get jones past the guard, but they persisted in refusing to admit him. _12:20 noon.--_joseph wrote for lawyer browning of quincy to come up on saturday as his attorney, as follows:- _letter: joseph smith to o. h. browning--engaging browning as legal counsel_. carthage jail, june 27th, 1844. _lawyer browning_:- sir.--myself and brother hyrum are in jail on charge of treason, to come up for examination on saturday morning, 29th inst., and we request your professional services at that time, on our defense, without fail. most respectfully, your servant, joseph smith. p. s.--there is no cause of action, for we have not been guilty of any crime, neither is there any just cause of suspicion against us; but certain circumstances make your attendance very necessary. j. s. [sidenote: the guard's false alarm over the nauvoo legion.] almon w. babbitt took the letter and left the jail. he handed it to jones, with directions to take it to quincy forthwith. the guard being aware of the letter, told the mob that, "old joe" had sent orders to raise the nauvoo legion to come and rescue him. the mob gathered around jones, and demanded the letter; some of them wanted to take it from him by force, and said that jones should not get out of carthage alive, as a dozen men had started off with their rifles to waylay him in the woods. having previously ordered his horse, jones took advantage of their disagreement, and started off at full speed. he, by mistake, took the warsaw road, and so avoided the men who were lying in wait for him. when he emerged on the prairie, he saw the governor and his {614} posse, whereupon he left the warsaw road for the nauvoo road. dr. southwick called at the jail. joseph gave him a note to governor ford or general deming, requesting them to furnish him with a pass. _1:15 p.m.--_joseph, hyrum, and willard dined in their room. taylor and markham dined below. [sidenote: markham forced out of carthage.] _1:30 p.m.--_dr. richards was taken sick, when joseph said, "brother markham, as you have a pass from the governor to go in and out of the jail, go and get the doctor something that he needs to settle his stomach," and markham went out for medicine. when he had got the remedies desired, and was returning to jail, a man by the name of stewart called out, "old man, you have got to leave town in five minutes." markham replied, "i shall not do it." a company of carthage greys gathered round him, put him on his horse, and forced him out of the town at the point of the bayonet. _3:15 p.m.--_the guard began to be more severe in their operations, threatening among themselves, and telling what they would do when the excitement was over. elder taylor sang the following:- _the poor wayfaring man of grief_. a poor wayfaring man of grief had often crossed me on my way, who sued so humbly for relief that i could never answer, nay. i had not power to ask his name; whither he went or whence he came; yet there was something in his eye that won my love, i knew not why. once, when my scanty meal was spread, he entered--not a word he spake! just perishing for want of bread; i gave him all; he blessed it, brake, and ate, but gave me part again; mine was an angel's portion then, for while i fed with eager haste, the crust was manna to my taste. {615} i spied him where a fountain burst, clear from the rock--his strength was gone, the heedless water mocked his thirst, he heard it, saw it hurrying on. i ran and raised the suff'rer up; thrice from the stream he drain'd my cup, dipp'd, and returned it running o'er; i drank and never thirsted more. 'twas night, the floods were out, it blew a winter hurricane aloof; i heard his voice, abroad, and flew to bid him welcome to my roof. i warmed, i clothed, i cheered my guest, i laid him on my couch to rest; then made the earth my bed, and seem'd in eden's garden while i dream'd. stripp'd, wounded, beaten nigh to death, i found him by the highway side; i rous'd his pulse, brought back his breath, revived his spirit, and supplied wine, oil, refreshment--he was heal'd; i had myself a wound conceal'd; but from that hour forgot the smart, and peace bound up my broken heart, in pris'n i saw him next--condemned to meet a traitor's doom at morn; the tide of lying tongues i stemmed. and honored him 'mid shame and scorn. my friendship's utmost zeal to try, he asked, if i for him would die; the flesh was weak, my blood ran chill, but the free spirit cried, "i will!" then in a moment to my view, the stranger started from disguise: the tokens in his hands i knew, the savior stood before mine eyes. he spake--and my poor name he named- "of me thou hast not been asham'd; these deeds shall thy memorial be; fear not thou didst them unto me." when he got through, joseph requested him to sing it again, which he did. hyrum read extracts from josephus. _4 p.m.--_the guard was again changed, only eight men being stationed at the jail, whilst the main body of {616} the carthage greys were in camp about a quarter of a mile distant, on the public square. _4:15 p.m.--_joseph commenced conversing with the guard about joseph h. jackson, william and wilson law, and others of his persecutors. hyrum and dr. richards conversed together until quarter past five. _5 p.m.--_jailor stigall returned to the jail, and said that stephen markham had been surrounded by a mob, who had driven him out of carthage, and he had gone to nauvoo. [sidenote: anxiety of the jailor.] stigall suggested that they would be safer in the cell. joseph said, "after supper we will go in." mr. stigall went out, and joseph said to dr. richards, "if we go into the cell, will you go in with us?" the doctor answered, "brother joseph you did not ask me to cross the river with you--you did not ask me to come to carthage--you did not ask me to come to jail with you--and do you think i would forsake you now? but i will tell you what i will do; if you are condemned to be hung for treason, i will be hung in your stead, and you shall go free." joseph said "you cannot." the doctor replied, "i will." [sidenote: wine for the guard.] before the jailor came in, his boy brought in some water, and said the guard wanted some wine. joseph gave dr. richards two dollars to give the guard; but the guard said one was enough, and would take no more. the guard immediately sent for a bottle of wine, pipes, and two small papers of tobacco; and one of the guards brought them into the jail soon after the jailor went out. dr. richards uncorked the bottle, and presented a glass to joseph, who tasted, as also brother taylor and the doctor, and the bottle was then given to the guard, who turned to go out. when at the top of the stairs some one below called him two or three times, and he went down. [sidenote: the assault on the jail.] {617} immediately there was a little rustling at the outer door of the jail, and a cry of surrender, and also a discharge of three or four firearms followed instantly. the doctor glanced an eye by the curtain of the window, and saw about a hundred armed men around the door. it is said that the guard elevated their firelocks, and boisterously threatening the mob discharged their firearms over their heads. the mob encircled the building, and some of them rushed by the guard up the flight of stairs, burst open the door, and began the work of death, while others fired in through the open windows. [sidenote: the prisoner's defense.] in the meantime joseph, hyrum, and elder taylor had their coats off. joseph sprang to his coat for his six-shooter, hyrum for his single barrel, taylor for markham's large hickory cane, and dr. richards for taylor's cane. all sprang against the door, the balls whistled up the stairway, and in an instant one came through the door. joseph smith, john taylor and dr. richards sprang to the left of the door, and tried to knock aside the guns of the ruffians. [sidenote: death of hyrum smith.] hyrum was retreating back in front of the door and snapped his pistol, when a ball struck him in the left side of his nose, and he fell on his back on the floor saying, "i am a dead man!" as he fell on the floor another ball from the outside entered his left side, and passed through his body with such force that it completely broke to pieces the watch he wore in his vest pocket, and at the same instant another ball from the door grazed his breast, and entered his head by the throat; subsequently a fourth ball entered his left leg. a shower of balls was pouring through all parts of the room, many of which lodged in the ceiling just above the head of hyrum. [sidenote: the "handsome fight" of joseph smith and john taylor.] {618} joseph reached round the door casing, and discharged his six shooter into the passage, some barrels missing fire. continual discharges of musketry came into the room. elder taylor continued parrying the guns until they had got them about half their length into the room, when he found that resistance was vain, and he attempted to jump out of the window, where a ball fired from within struck him on his left thigh, hitting the bone, and passing through to within half an inch of the other side. he fell on the window sill, when a ball fired from the outside struck his watch in his vest pocket, and threw him back into the room. [sidenote: taylor wounded and helpless.] after he fell into the room he was hit by two more balls, one of them injuring his left wrist considerably, and the other entering at the side of the bone just below the left knee. he rolled under the bed, which was at the right of the window in the south-east corner of the room. while he lay under the bed he was fired at several times from the stairway; one ball struck him on the left hip, which tore the flesh in a shocking manner, and large quantities of blood were scattered upon the wall and floor. when hyrum fell, joseph exclaimed, "oh dear, brother hyrum!" and opening the door a few inches he discharged his six shooter in the stairway (as stated before), two or three barrels of which missed fire. [sidenote: the death of the prophet.] joseph, seeing there was no safety in the room, and no doubt thinking that it would save the lives of his brethren in the room if he could get out, turned calmly from the door, dropped his pistol on the floor and sprang into the window when two balls pierced him from the door, and one entered his right breast from without, and he fell outward into the hands of his murderers, exclaiming. "o lord, my god!" [sidenote: willard richard's remarkable escape.] {619} dr. richards' escape was miraculous; he being a very large man, and in the midst of a shower of balls, yet he stood unscathed, with the exception of a ball which grazed the tip end of the lower part of his left ear. his escape fulfilled literally a prophecy which joseph made over a year previously, that the time would come that the balls would fly around him like hail, and he should see his friends fall on the right and on the left, but that there should not be a hole in his garment. the following is copied from the_ times and seasons_:- two minutes in jail. possibly the following events occupied near three minutes, but i think only about two, and have penned them for the gratification of many friends. carthage, june 27, 1844. a shower of musket balls were thrown up the stairway against the door of the prison in the second story, followed by many rapid footsteps. while generals joseph and hyrum smith, mr. taylor, and myself, who were in the front chamber, closed the door of our room against the entry at the head of the stairs, and placed ourselves against it, there being no lock on the door, and no catch that was usable. the door is a common panel, and as soon as we heard the feet at the stairs head, a ball was sent through the door, which passed between us, and showed that our enemies were desperadoes, and we must change our position. general joseph smith, mr. taylor and myself sprang back to the front part of the room, and general hyrum smith retreated two-thirds across the chamber directly in front of and facing the door. a ball was sent through the door which hit hyrum on the side of his nose, when he fell backwards, extended at length, without moving his feet. from the holes in his vest (the day was warm, and no one had his coat on but myself), pantaloons, drawers, and shirt, it appears evident that a ball must have been thrown from without, through the window, {620} which entered his back on the right side, and passing through, lodged against his watch, which was in his right vest pocket, completely pulverizing the crystal and face, tearing off the hands and mashing the whole body of the watch. at the same instant the ball from the door entered his nose. as he struck the floor he exclaimed emphatically, "i am a dead man." joseph looked towards him and responded, "oh, dear brother hyrum!" and opening the door two or three inches with his left hand, discharged one barrel of a six shooter (pistol) at random in the entry, from whence a ball grazed hyrum's breast, and entering his throat passed into his head, while other muskets were aimed at him and some balls hit him. joseph continued snapping his revolver round the casing of the door into the space as before, three barrels of which missed fire, while mr. taylor with a walking stick stood by his side and knocked down the bayonets and muskets which were constantly discharging through the doorway, while i stood by him, ready to lend any assistance, with another stick, but could not come within striking distance without going directly before the muzzle of the guns. when the revolver failed, we had no more firearms, and expected an immediate rush of the mob, and the doorway full of muskets, half way in the room, and no hope but instant death from within. mr. taylor rushed into the window, which is some fifteen or twenty feet from the ground. when his body was nearly on a balance, a ball from the door within entered his leg, and a ball from without struck his watch, a patent lever, in his vest pocket near the left breast, and smashed it into "pie," leaving the hands standing at 5 o'clock, 16 minutes, and 26 seconds, the force of which ball threw him back on the floor, and he rolled under the bed which stood by his side, where he lay motionless, the mob from the door continuing to fire upon him, cutting away a piece of flesh from his left hip as large as a man's hand, and were hindered only by my knocking down their muzzles with a stick; while they continued to reach their guns into the room, probably left handed, and aimed their discharge so far round as almost to reach us in the corner of the room to where we retreated and dodged, and then i recommenced the attack with my stick. joseph attempted, as the last resort, to leap the same window from whence mr. taylor fell, when two balls pierced him from the door, and one entered his right breast from without, and he fell outward, exclaiming, "oh lord, my god!" as his feet went out of the window my head went in, the balls whistling all around. he fell on his left side a dead man. {621} at this instant the cry was raised. "he's leaped the window!" and the mob on the stairs and in the entry ran out. i withdrew from the window, thinking it of no use to leap out on a hundred bayonets, then around general joseph smith's body. not satisfied with this i again reached my head out of the window, and watched some seconds to see if there were any signs of life, regardless of my own, determined to see the end of him i loved. being fully satisfied that he was dead, with a hundred men near the body and more coming round the corner of the jail, and expecting a return to our room, i rushed towards the prison door, at the head of the stairs, and through the entry from whence the firing had proceeded, to learn if the doors into the prison were open. when near the entry, mr. taylor called out, "take me." i pressed my way until i found all doors unbarred, returning instantly, caught mr. taylor under my arm and rushed by the stairs into the dungeon, or inner prison, stretched him on the floor and covered him with a bed in such a manner as not likely to be perceived, expecting an immediate return of the mob. i said to mr. taylor, "this is a hard case to lay you on the floor, but if your wounds are not fatal, i want you to live to tell the story." i expected to be shot the next moment, and stood before the door awaiting the onset. willard richards. while willard richards and john taylor were in the cell, a company of the mob again rushed up stairs, but finding only the dead body of hyrum, they were again descending the stairs, when a loud cry was heard, "the mormons are coming!" which caused the whole band of murderers to flee precipitately to the woods. the following communication was written and sent to nauvoo:- _first message to nauvoo_. carthage jail, 8:05 o'clock, p.m., june 27th, 1844. joseph and hyrum are dead. taylor wounded, not very badly. [1] i am well. our guard was forced, as we believe, by a band of missourians {622} from 100 to 200. the job was done in an instant, and the party fled towards nauvoo instantly. this is as i believe it. the citizens here are afraid of the mormons attacking them. i promise them no! w. richards, john taylor. n. b.--the citizens promise us protection. alarm guns have been fired. the above note was addressed to governor ford, gen. dunham, col. markham, emma smith, nauvoo. this letter was given to william and john barnes, two mobocrats, who were afraid to go to nauvoo, fearing that the mormons would kill them and lay everything waste about carthage; they therefore carried it to arza adams, who was sick with the ague and fever, about two and a half miles north of carthage. he was afraid to go on the main road; and after two hours persuasion mr. benjamin leyland consented to pilot adams by "a blind road," and about midnight they started, and arrived in nauvoo a little after sunrise. they found the news had arrived before them, for about a dozen men were talking about it at the mansion, but not knowing what to believe until adams handed in the above official letter. footnotes: 1. this statement was made at elder taylor's request, that he might not alarm his family he was, however, severely wounded, as the narrative in the text bears witness. when the note above was being prepared, elder taylor said, "brother richards, say i am _slightly_ wounded;" and when it was brought to him he signed his name as quickly as he could, lest the tremor of his hand should be noticed and the fears of his family aroused (_the life of john taylor,_ pp. 144-5). {623} chapter xxxiv. governor ford in nauvoo--news of the martyrdom--messages to nauvoo--arrival of the bodies--sorrowful scenes--the burial. [sidenote: governor ford in nauvoo.] _thursday, june 27th (continued).--_in the meantime the governor was making to the saints in nauvoo one of the most infamous and insulting speeches that ever fell from the lips of an executive. among other things he said, "a great crime has been done by destroying the _expositor_ press and placing the city under martial law, and a severe atonement must be made, so prepare your minds for the emergency. another cause of excitement is the fact of your having so many firearms. the public are afraid that you are going to use them against government. i know there is a great prejudice against you on account of your peculiar religion, but you ought to be praying saints, not military saints. depend upon it, a little more misbehavior from the citizens, and the torch, which is already lighted, will be applied, and the city may be reduced to ashes, and extermination would inevitably follow; and it gives me great pain to think that there is danger of so many innocent women and children being exterminated. if anything of a serious character should befall the lives or property of the persons who are prosecuting your leaders, you will be held responsible." [sidenote: military display.] the governor was solicited to stay until morning, but he declined, and left nauvoo at about 6:30 p.m.; and in passing up main street his escort performed the sword exercise, giving all the passes, guards, cuts and thrusts, taking up the entire width of {624} the street, and making as imposing a show as they could, until they passed lyon's store, near the masonic hall. this was apparently done to intimidate the people, as the governor had remarked in his speech that they need not expect to set themselves up against such "well disciplined troops." soon after captain singleton and his company left for home. [sidenote: gov. ford's interception of grant ant bettisworth.] when the governor and his party had proceeded about three miles from nauvoo, they met two messengers (george d. grant and david bettisworth) hastening with the sad news to nauvoo. the governor took them back to grant's house, one and one-half miles east of carthage, with him in order to prevent their carrying the news until he and the authorities had removed the county records and public documents, and until most of the inhabitants had left carthage. the governor then proceeded towards carthage, when grant took another horse and rode into nauvoo with the news that night. _second message to nauvoo_. 12 o'clock at night, 27th june, carthage, hamilton's tavern. _to mrs. emma smith and major general dunham, &c_.: the governor has just arrived; says all things shall be inquired into, and all right measures taken. i say to all the citizens of nauvoo, my brethren, be still, and know that _god reigns. don't rush out of the city_--don't rush to carthage--stay at home, and be prepared for an attack from missouri mobbers. the governor will render every assistance possible--has sent out orders for troops. joseph and hyrum are dead. we will prepare to move the bodies as soon as possible. the people of the county are greatly excited, and fear the mormons will come out and take vengeance. i have pledged my word the mormons will stay at home as soon as they can be informed, and no violence will be on their part, and say to my brethren in nauvoo, in the {625} name of the lord, be still, be patient, only let such friends as choose come here to see the bodies. mr. taylor's wounds are dressed and not serious. i am sound. willard richards, john taylor, samuel h. smith. defend yourselves until protection can be furnished necessary. june 27th, 1844. thomas ford, governor and commander-in-chief. _mr. orson spencer_: dear sir:--please deliberate on this matter--prudence may obviate material destruction. i was at my residence when this horrible crime was committed. it will be condemned by three-fourths of the citizens of the county. be quiet, or you will be attacked from missouri. m. r. deming. it was near midnight before dr. richards could obtain any help or refreshment for john taylor, who was badly wounded, nearly all the inhabitants of carthage having fled in terror. [sidenote: departure of the governor from the danger zone.] _friday, 28.--1 a.m._ the governor said the matter should be investigated, and that there was a great responsibility resting upon him. he also said he would send a messenger with an express for dr. richards, and wrote an order for the citizens of nauvoo to defend themselves. he then went to the public square, and advised all who were present to disperse, as he expected the mormons would be so exasperated that they would come and burn the town, whereupon the citizens of carthage fled in all directions, and the governor and his _posse_ fled towards quincy, and did not consider themselves safe until they had reached augusta, eighteen miles distant from carthage. captain singleton, of brown county arrived in carthage from nauvoo with his troops. [sidenote: the start for nauvoo with the bodies of the martyrs.] {626} about 8 a.m. dr. richards started for nauvoo with the bodies of joseph and hyrum on two wagons, accompanied by their brother samuel m. smith, mr. hamilton, and a guard of eight soldiers who had been detached for that purpose by general deming. the bodies were covered with bushes to keep them from the hot sun. they were met by a great assemblage of citizens of nauvoo, on mulholland street, about a mile east of the temple, about three p.m. under direction of the city marshal. the city council, the lieut.-general's staff, major. general jonathan dunham and staff, the acting brigadier-general hosea stout and staff, commanders and officers of the legion, and several thousands of the citizens were there amid the most solemn lamentations and wailings that ever ascended into the ears of the lord of hosts to be avenged of their enemies. when the procession arrived, the bodies were both taken into the nauvoo mansion. the scene there cannot be described. [sidenote: the address of dr. richards _et. al_.] about eight or ten thousand persons were addressed by dr. willard richards, william w. phelps, esquires woods and reid of iowa, and col. stephen markham. dr. richards admonished the people to keep the peace, stating that he had pledged his honor, and his life for their good conduct, when the people with one united voice resolved to trust to the law for a remedy of such a high-handed assassination, and when that failed, to call upon god to avenge them of their wrongs. o, americans, weep, for the glory of freedom has departed! when the bodies of joseph and hyrum arrived at the mansion, the doors were closed immediately. the people were told to go quietly home, and the bodies would be viewed the next morning at eight o'clock. {627} [sidenote: preparation of the bodies for burial.] dimick b. huntington, with the assistance of william marks and william d. huntington, washed the bodies from head to foot. joseph was shot in the right breast, also under the heart, in the lower part of his bowels and the right side, and on the back part of the right hip. one ball had come out at the right shoulder-blade. cotton soaked in camphor was put into each wound, and the bodies laid out with fine plain drawers and shirt, white neckerchiefs, white cotton stockings and white shrouds. (gilbert goldsmith was doorkeeper at the time). after this was done, emma (who at the time was pregnant) also mary (hyrum's wife) with the children of the martyred prophet and patriarch, were admitted to see the bodies. on first seeing the corpse of her husband, emma screamed and fell back, but was caught and supported by dimick b. huntington. she then fell forward to the prophet's face and kissed him, calling him by name, and begged him to speak to her once. mary, (the patriarch's wife) manifested calmness and composure throughout the trying scene, which was affecting in the extreme. relatives and particular friends were also permitted to view the remains during the evening. _saturday 29.--_at 7 a.m. the bodies were put into the coffins which were covered with black velvet fastened with brass nails. over the face of each corpse a lid was hung with brass hinges, under which was a square of glass to protect the face, and the coffin was lined with white cambric. the coffins were then each put into a rough pine box. [sidenote: lying in state.] at 8 a.m. the room was thrown open for the saints to view the bodies of their martyred prophet and patriarch, and it is estimated that over ten thousand persons visited the remains that day, as there was a perfect living stream of people entering in at the west door of the mansion and out at the north door from 8 a.m. to 5 p.m., at which hour a request was made {628} that the mansion should be cleared, so that the family could take their farewell look at the remains. the coffins were then taken out of the boxes into the little bedroom in the northeast corner of the mansion, and there concealed and the doors locked. bags of sand were then placed in each end of the boxes, which were nailed up, and a mock funeral took place, the boxes being put into a hearse and driven to the graveyard by william d. huntington, and there deposited in a grave with the usual ceremonies. this was done to prevent enemies of the martyred prophet and patriarch getting possession of the bodies, as they threatened they would do. as the hearse passed the meeting ground accompanied by a few men, william w. phelps was preaching the funeral sermon. [sidenote: the real burial.] about midnight the coffins containing the bodies were taken from the mansion by dimick b. huntington, edward hunter, william d. huntington, william marks, jonathan h. holmes, gilbert goldsmith, alpheus cutler, lorenzo d. wasson, and philip b. lewis, preceded by james emmett as guard with his musket. they went through the garden, round by the pump, and were conveyed to the nauvoo house, which was then built to the first joists of the basement, and buried in the basement story. after the bodies were interred, and the ground smoothed off as it was before, and chips of wood and stone and other rubbish thrown over, so as to make it appear like the rest of the ground around the graves, a most terrific shower of rain, accompanied with thunder and lightning, occurred, and obliterated all traces of the fact that the earth had been newly dug. the bodies remained in the cellar of the nauvoo house where they were buried, until the fall, when they were removed by dimick b. huntington, william d. huntington, jonathan h. holmes, and gilbert goldsmith, at emma's request, to near the mansion, and buried side by {629} side, and the bee house then moved and placed over their graves. the deceased children of joseph were afterwards removed and interred in the same place. it was found at this time that two of hyrum's teeth had fallen into the inside of his mouth, supposed to have been done by a ball at the time of the martyrdom, but which was not discovered at the time he was laid out, in consequence of his jaws being tied up. * * * * * * * [it is thought proper that this volume, which brings the history of the church to close of its first period--the administration of its first president, and, by way of pre-eminence _the_ prophet of the new dispensation of the gospel, should close with the official statement of the martyrdom of the prophet and the patriarch. a statement so true, and conservative, and excellent that now for a long time it has been published in the "doctrine and covenants."] martyrdom of joseph smith, the prophet, and his brother hyrum. _(from the doctrine and covenants)_. to seal the testimony of this book and the book of mormon, we announce the martyrdom of joseph smith the prophet, and hyrum smith the patriarch. they were shot in carthage jail, on the 27th of june, 1844, about 5 o'clock p.m., by an armed mob, painted black--of from 150 to 200 persons. hyrum was shot first and fell calmly, exclaiming,_ "i am a dead man!"_ joseph leaped from the window and was shot dead in the attempt, exclaiming, _"o lord, my god!"_ they were both shot after they were dead in a brutal manner, and both received four balls. john taylor and willard richards, two of the twelve, were the only persons in the room at the time; the former was wounded in a savage manner with four balls, but has since recovered; the latter through the providence of god, escaped, "without even a hole in his robe." joseph smith, the prophet and seer of the lord, has done more (save jesus only) for the salvation of men in this world, than any {630} other man that ever lived in it. in the short space of twenty years he has brought forth the book of mormon, which he translated by the gift and power of god, and has been the means of publishing it on two continents; has sent the fullness of the everlasting gospel which it contained to the four quarters of the earth; has brought forth the revelations and commandments which compose this book of doctrine and covenants, and many other wise documents and instructions for the benefit of the children of men; gathered many thousands of the latter-day saints, founded a great city; and left a fame and name that cannot be slain. he lived great, and he died great in the eyes of god and his people, and like most of the lord's anointed in ancient times, has sealed his mission and his works with his own blood--and so has his brother hyrum. in life they were not divided, and in death they were not separated! when joseph went to carthage to deliver himself up to the pretended requirements of the law, two or three days previous to his assassination, he said: _"i am going like a lamb to the slaughter; but i am calm as a summer's morning; i have a conscience void of offense toward god and towards all men. i shall die innocent, and it shall yet be said of me--he was murdered in cold blood_." the same morning after hyrum had made ready to go--shall it be said to the slaughter? yes, for so it was,--he read the following paragraph near the close of the fifth chapter of ether, in the book of mormon, and turned down the leaf upon it: _"and it came to pass that i prayed unto the lord that he would give unto the gentiles grace that they might have charity. and it came to pass that the lord said unto me, if they have not charity, it mattereth not unto you, thou hast been faithful: wherefore thy garments are clean. and because thou hast seen thy weakness thou shall be made strong, even unto the sitting down in the place which i have prepared in the mansions of my father. and now i . . . bid farewell unto the gentiles; yea, and also unto my brethren whom i love, until we shall meet before the judgment-seat of christ where all men shall know that my garments are not spotted with your blood_." the testators are now dead, and their testament is in force. hyrum smith was forty-four years old, february, 1844, and joseph smith was thirty-eight in december, 1843: and henceforward their names will be classed among the martyrs of religion; and the reader in every nation will be reminded that the book of mormon and this book of doctrine and covenants of the church, cost the best blood of the nineteenth century to bring them forth for the salvation of a ruined world; and that if the fire can scathe a _green tree_ for the glory of god, how easy it will burn up the "dry trees" to purify the vineyard of corruption. {631} they lived for glory, they died for glory; and glory is their eternal reward. from age to age shall their names go down to posterity as gems for the sanctified. they were innocent of any crime, as they had often been proved before, and were only confined in the jail by the conspiracy of traitors and wicked men; and their innocent blood on the floor of carthage jail, is a broad seal affixed to "mormonism" that cannot be rejected by any court on earth; and their_ innocent blood_ on the escutcheon of the state of illinois with the broken faith of the state, as pledged by the governor, is a witness to the truth of the everlasting gospel, that all the world cannot impeach; and their _innocent blood_ on the banner of liberty, and on the _magna charta_ of the united states is an ambassador for the religion of jesus christ that will touch the heart of honest men among all nations; and their_ innocent blood_ with _the innocent blood_ of all the martyrs under the altar that john saw, will cry unto the lord of hosts, till he avenges that blood on the earth. amen. (end of period i.) {633} index to volume vi. a affidavits of delmore chapman, 100; of richards and lewis, 103; sission chase, avery case, 109; of willard richards, nauvoo in danger, 119; of amos chase, elliott affair, 121; of philander avery, 122; of the hamiltons, 123; of orson hyde, 145; of daniel avery, 145-148; of abiathar b. williams, on conspiracy, 278; of m. g. eaton on conspiracy, 279-280; of aaron johnson, 350; margaret j. nyman _et al_. against chauncey l. higbee, 407; h. t. hugins, nauvoo threatened, 423; thomas g. wilson, on mob movements, 480-481; of stephen markham, nauvoo to be attacked, 492; of truman gillett, 500; of canfield & belknap, 502; call _et al_., 505-506; carlos w. lyman, 507; mount and cunningham, 508; of allen t. wait, 509; morley _et al_., 510; solomon hancock _et al_., 511; james guyman, 511-512; obediah bowen, 512-513; of alvah tippetts, 514; greene & bernhisel, 516; john p. greene, jackson's threats, 522; of joseph smith, on conspiracy, 523; of joseph jackson, threats against the prophet, 524; of edward robinson, threats against nauvoo, 528; james olive, mob movements, 529; george g. johnstone, move on nauvoo, 530; gideon gibbs, on mob, 530; luman calkins, on conspiracy, 531-532; of alfred randall, threats against the prophet's life, 586; of jonathan c. wright, on conspiracy against prophet, 587; of o. p. rockwell on ford in nauvoo, 588; of william g. sterrett, on ford in nauvoo, 589-590. apostles in conference, 11; return of to nauvoo, 60; epistles of to elders and churches abroad, 63-64; action of on publications, 66; minutes of council meeting of, 223; instructed to send delegation to california, 222-224; minutes of meeting of, 230; appoint conferences in u.s., 334-335; called home, 519. apostates in nauvoo, excommunication of, 341; plans for organization of new church, 346-347; collection of at carthage, 560; reported intention to plunder, 564. arms, public, for legion, 31. avery, daniel, held as prisoner in missouri, 108; escape of from missouri, 143; affidavit of treatment in missouri, 145. avery, philander, affidavit of, 122. address of the mayor to nauvoo police, 150-152. andrews, benjamin, appeal of to the state of maine, 178. b bagby, walter, injustice of to the prophet, 4. babbitt, almon w., preaches at nauvoo, 34; refuses to obey orders, 514-515; engaged as council against the prophet, 600; visits {634} prophet in prison, 612-613. backenstos, w., marriage of to miss wasson, 43. badham, richard, assaulted, 110. bennett, james arlington, nominated for vice-president u.s., 231-233-244. bettisworth, constable david, arrests prophet for treason, 561-562. botswick, orsimus f., slanders of, 225. c cahoon, reynolds, urges prophet to return to nauvoo, 549, 552. carthage, anti-mormon meeting at, 4; and note, 43; disgraceful affair at, 171-173; complaints of citizens against nauvoo ordinances, 173-174; anti-mormon convention at, 221; citizens of, call for "wolf-hunt," 222. cartwright, thomas and wife, baptism of, 160-162. chism, negro, case of, 281, 284. chase, amos, affidavit of, 121. clay, henry, letter of to the prophet, 376; joseph smith's answer to, 376-377. clayton, william, attends court at dixon, 350; report of procedure of court, 380-384. cole, mr., school teacher, 65-66. convention, anti-mormon, carthage, 221; presidential at nauvoo, 386-397. communications, (see letters). conference, minutes of, at manchester, england, 2; and (note); in alexander, new york, 98; brownstown, michigan, 175; general at liverpool, england, 326-330; of the twelve, ralston hall, boston, 11-30; special at nauvoo, 47-52; in new york, 286; general of the church, april, 1844, 287-300; kalamazoo, michigan, 425; glasgow, scotland, 426; at cypry, alabama, 331; list of appointed in u.s., 334-335; presidents of appointed in u.s., 335-340; at pleasant vallet, michigan, 431. copeland colonel solomon, of tennessee, invited to be candidate for vice-president, 248. co-operation, plans of for store, 263. court, municipal, petitioned for trial by joseph smith, 357-361, _et seq_.; case of jeremiah smith before, 379, 418-420; minutes of in case of jeremiah smith, 420-423; petition of prophet before, _expositor_ case, 454-456; hearing before, on _expositor_ case, 456-458; members of city council before, 460-461. council special at nauvoo, 39. d dayton, hyrum and son, before mayor's court, 155. data, compilation of by historians, (note) 547. dunn, captain, sent to demand state arms from legion, 554-555. discourses, on sealing powers, 183-184; elias, elijah, messiah, 249, 354; on conspiracies in nauvoo, 272-274; on prophetic calling and fullness of ordinances for living and dead, 363-367; dissenters at nauvoo, 408-412; the godhead, plurality of gods, 473-479. drama in nauvoo, 349-350. dunham, jonathan, on mission to governor ford, 61; made wharf-master, 229. e elliott, john, arrest and trial of, 117-118. election, presidential, 1844, who shall be candidate for, 187-188; _times and seasons_ editorial on, 214-217. {635} excommunications of apostates, 341. _expositor, nauvoo_, first and only number of, 430; declared a nuisance and destroyed, 448; proceedings in city council against, 434-448; francis m. higbee on destruction of, 451-452; comment of _neighbor_ on, 460. f _fanny_, barque, arrives in new orleans, 244. female relief society, voice of innocence from, 248. folsom, william h., clerk of new york conference, biography (note) 1. follett, king, death of, 248; biography, 249. ford, governor thomas, arrival of at carthage, and accepts mob as militia, 542; interview of with taylor an bernhisel, 543-545; perplexity of, 552; pacifies mob, 560; pledges faith of the state for fair trial of the smiths, 561; presents joseph smith to militia, 564; refuses to prevent false imprisonment, 570-571; directs justice r. f. smith to use carthage greys, 598; holds militia council on visit to nauvoo, 599-600; visit of to nauvoo, 623; intercepts messengers with news of martyrdom, 624; course of at carthage, 625; flees from danger zone, 625. foster, dr. r. d., misunderstanding of with prophet, 332-333, 344-345; seeks private interview with prophet, 430. fielding, amos, credentials of, 263. frierson, colonel, represents john c. calhoun, 81 (and note); drafts memorial to congress in behalf of saints, 83, _et seq_. (and note.) fullmer, john s., with prophet in carthage prison, 600-601. g geddes, col. thomas, with governor at interview, carthage prison, 576; report of governor ford's statement on leaving prison, 585 (and note). greene, john p., returns from new york mission, 60; report of foster higbee embroilment, 348-349. grant, jedediah m., preaches at mansion, 356. greys, carthage, boisterous conduct of, 559-560; revolt of, 564; left as guard to prophet and patriarch, 606-607. h hanks, knowlton f., missionary, death of, 64. harris, dennison, l. reveals conspiracy against prophet, 280-281 (note). hedlock, reuben, president of the british mission, 65-66; presides at conference in england, 327-330. higbee, francis m., charges prophet with slander, 174; threatens prophet with bonds, 176; before municipal court, 178; before esquire wells for assaulting police, 285; before municipal court, 357-361. higbee, chauncey l., before esq. wells for assaulting police, 285; affidavits against, 407. hodge, abraham c., reports prophet's determination to go west, 545; sent on special mission to carthage, 557. hunter, edward, sent as special messenger to governor ford, 492. i indians, sacs and foxes, visit of to nauvoo, 401-402. {636} j jackson, joseph, h., conversation of with prophet; character of, 149 (and note); attempt to arrest, 521; threats against prophets, 569. johnson, benjamin f., instructions of the prophet to, 60. judd, nelson, assault upon, 179-180. journals, importance to elders of keeping, 186. jones, elder dan, prophecy upon head of, 601; with the prophet in prison, 601, 621; sent by the prophet with messenger to gov. ford, 602, 604. k kay, william, in charge of immigrants from england, 244; arrives with company at nauvoo, 333. kimball, heber c., address of at april conference, 324. l legion, nauvoo, muster of, 34; aid of applied for, 119. law, wilson, doggerel written by, 210; cashiered from legion, 362; seeks to get warrant against the prophet, 568. law, william, difficulty of with police, 162-165; reconciliation of with the prophet, 165; second trouble with police, 166-170; excommunication of, 341. letters: governor ford to the prophet, 35; reuben hedlock to the first presidency, 44; h. r. hotchkiss to joseph smith, 55; heywood to joseph smith, 62; joseph smith to the saints in england, 69-70; james a. bennett to joseph smith, 71-73; joseph smith to bennett, 73-78; brigham young to john page, 81-83; ewing, state auditor, to major john bills, 95; lamborn, attorney-general ill., legion affairs, 95; mcdougall, to state auditor on legion affairs, 96; joseph smith to governor ford, 100; wilson law to joseph smith, 108; joseph smith, to governor ford, 109; joseph smith to john smith, 110; governor ford to joseph smith, 113; w. w. phelps to john white, 132; joseph smith to governor ford, affidavits, 153; calhoun to joseph smith, 155; j. smith to calhoun, 156-160; twelve apostles to saints at morley, 176-177; ford to citizens of hancock county--warning, 189; joseph smith to haywood--visit to quincy, 213; joseph smith to editor of _neighbor_, 221; high council to saints in nauvoo, 228-229; willard richards to james a. bennett, 231-233; lyman wight _et al_., to first presidency, 255-257; ditto to president smith, 257-260; young and richards to hedlock, england, 351; p. p. pratt to joseph smith _et al_., 354; charles c. rich to alanson ripley, 355; hyde's report to president smith--western movement, 369-376; henry clay to joseph smith, 376; prophet's answer to same, 376-377; william clayton, reporting court procedure at dixon, 380-384; george a. smith to _times and seasons_, 399-401; richards _et al_. to central election committee, 404; willard richards to orson hyde--western movement, 405-407; d.s. hollister to joseph smith, election matters, 416-418; joseph smith to judge pope, 422; joel h. walker to joseph smith--western movement, 424-425; joseph smith's answer, 425; "horace" to joseph smith, {637} 426; joseph and hyrum smith to tewkesbury, 427; joseph smith to i. daniel rupp, 428; hickok to joseph smith, 450; hugins to joseph smith, 451; washington tucker to joseph smith, 458-459; prophet's answer to tucker, 459; joseph smith to governor ford--defense to _expositor_ case, 466; bernhisel to governor ford, 467-468; wakefield to governor ford, 469; sidney rigdon to gov. ford, 469; ladd to joseph smith, 472; joseph smith to gov. ford--urges governor to come to nauvoo, 480; morley to joseph smith--mob threats, 481-482; john smith to the prophet, 485; the prophet's answer, 485-486; hyrum smith to brigham young--calling home to twelve, 486-487; hugins to joseph smith, 494; joseph smith to h. f. hugins, 501; joseph smith to ballantyne and slater, 515; richards to james a. bennett, 516-518; foster to john procter, 520; governor ford to mayor of nauvoo, 521; joseph smith to gov. ford--urging latter to come to nauvoo, 525-527; gov. ford to mayor and city council of nauvoo--on _expositor_ affair, 533-537; joseph smith in answer to above, 538-541; joseph and hyrum smith to gov. ford, 550; joseph smith to hugins, 551; joseph smith to j. r. wakefield, 551; johnston to joseph smith, 553; joseph smith to gov. ford, 556; reid and woods to joseph smith, 558-559; the prophet to emma smith, 565; joseph smith to gov. ford, 575; joseph smith to judge thomas, 590; miner r. deming to joseph smith, 593; joseph smith to messrs. woods and reid, 595; william clayton to joseph smith, 598-599; joseph smith to emma smith, 605; p. s., 605; richards, _et al_. to saints at nauvoo--second message announcing martyrdom, 624-625. lytle, andrew and john, trial of, before municipal court, 286. lyne, thomas a., a tragedian, 349. loveland, chester, threats of violence against, 504-505. m _maid of iowa_, arrives at nauvoo with england passengers, 333. markham, col. stephen, attends court at dixon, 350; with the prophet in carthage prison, 592, 614; forced out of carthage, 614. marks, william, police difficulties of, 166-170. marriage, plural, 46. _metoka_, sailing of, with saints, 4. mansion, nauvoo, made a hotel, 33; party and dinner at, 42. mormon, book of, evidence of in ruins in america, 53-54; presented to queen victoria--poem on, 181-183. miller, bishop george, returns from mission, 61. mormonism, publications _pro-et-con_. for 1843, 154. mormons, improvements of, 195-196. misrepresentations, corrected, 67. missouri, peace proposals to, 218-220; "friendly hint" to, 245-247. mittimus, false, 569; second remanding smith brothers to prison, 597. memorial to u.s. congress, 84, _et seq_; action of meeting on, 88; officially signed by mayor and city council, 116; of the city council to congress, 125-132; origin of joseph smith's western memorial, 270; memorial to congress, joseph smith's, 275; before house of representative, 282 (note); joseph smith's to {638} president john tyler, 281-282. meetings, public, at nauvoo, 101; at nauvoo--appeal to government on local affairs, 107; at nauvoo--aggressions of missouri, 111-113; mass, at warsaw, 462-466; public at nauvoo--to correct false reports, 483. n nauvoo, prosperity of, 9; special session of city council of, 234-236; status of, 1844, 265-267, destructive wind at, 267; status of at close of 1843, 377-378; declaration of martial law in, 497. new orleans, branch organized in, 176; _neighbor, nauvoo_, on destruction of _expositor_, 460, 496. o orders to city marshal, 103; reply, 104; mayor's to legion, 104; to nauvoo legion, 119; to wilson law calling out legion, 120; to major-general to legion, 493; to a. p. rockwood to notify guard, 494; general to legion, 532; joseph smith to general dunham--surrender of state arms, 556; to bring prisoners into court, 596. ordinances, special in prophet's case, 105; for erection of a dam in mississippi, 106; enlarging police force, 110; on sale of liquors, 111; to prevent unlawful arrests by "foreign" process, 124; for the protection of the church of latter-day saints, 130-132; complaint of carthage citizens against, 173-174; on sale of liquors, 178-179; on witnesses and jurors' fees, 179; for protection of u.s. citizens, asking congress to pass, 275-277; concerning libels and other purposes, 433-434. _ospray_, election on board of for president of u.s., 384-385; captain of calls on joseph smith, 451. owen, case of in mayor's court, 4. p packard, noah, memorial of to massachusetts, 236. pacific island, mission to, 71. page, john e., appointed to a mission to washington, 81. petition to hear the prophet, 533. phelps, w. w., mission of to gov. ford, 61; reads prophet's views at nauvoo, 211. phenomena, strange, reported, 121. police, names of special, 149-150; difficulty of with william law, 162-165. president, u.s., who shall be our next?, 39. pratt, addison, on death of elder hanks, 64. proclamation to kings, instructions to write, 80; joseph smith to keep order in nauvoo, 449; of joseph smith against false charges, 484-485; of joseph smith to nauvoo marshal, 493. pratt, parley, attends conference, boston, 11; enthusiastic on appeal to "green mountain boys," 93-94. pratt, orson, affidavit of against higbee, 177-178; credentials of, 262. pugmire, jonathan, sen., _et al_., released from english prison, 160. r rapids, des moines, canal around, 80 (and note). rigdon, sidney, dissatisfaction of prophet with, 46; appeals to pennsylvania, addresses conference, 288-295, _et seq_., nominated for vice-presidency, u.s., 356. {639} reid, john s., prophet's lawyer in early experience, 377; address at nauvoo, early experience, 392-397. richardson, mr., repents of part in avery case, 133. richards, dr. levi, marriage of, 134. richards, phinehas, appeals to massachusetts, 193. rollasson, mr., store robbed, 281. rockwell, orrin porter, accompanies prophet in his start for the west, 548-550-551; warned of prophet to stay at nauvoo, 565. richards, willard, with prophet in carthage, 613-614; his "two minutes" in jail, 619-621; announces the martyrdom of patriarch and prophet, 621-622; conveys bodies of martyrs to nauvoo, 626; addresses people at nauvoo, 626. s scott, robert, reveals conspiracy against prophet, 280-281 (and note). smith, joseph, the prophet, in council with hyrum _et al_., 2; description of, _new york sun_, 3; seeks public arms for legion, 31; prayers for sick, 31; _new haven herald_ on, 32-33; on socialism, 32-33; inspects legion, 34; appoints mission to russia, 41; on plural marriage, 46; remarks on the demise of james adams, 50-52; opinion of on mesmerism, 56; on constitution and bible, 56-59; visits macedonia, 59; writes to candidates for presidency, 63, 65; poisoned, 65; dictates appeal to "green mountain boys," 80; address to, 88, _et seq_., proposes canal around des moines rapids, 80; prophesies against oppressors, 95; views on standing of legion, 97; suggests petition to make nauvoo u.s. territory, 107; prediction on government of u.s., 116 (and note;) gives instructions for order in nauvoo, 124; receives christmas serenade, 134; holds christmas party at mansion, 134; receives letters from cass and calhoun, candidates for president, 144; address of to nauvoo police, 150-152; comments of on marks' and laws' police fears, 166, 170; discourse of on priesthood, 183-185; nominated as candidate for president, 187-188; views of on candidacy, 210; views on the powers and policy of u.s. government, 189, 197-209; dream of troubled waters, 194; recommends repeal of "extra" city ordinance, 212; instruction of to orson pratt, 212; instructs twelve to send delegation to california, 222; sends views on government to national officials, 225-226; editorial, _neighbor_, on candidacy of, 226; sketches reply to casius m. clay, 227; friendly hint of to missouri, 245-247; comments on candidacy, 268-270, 361, 367-368; interview of with mrs. foster, 271; discourse of on conspiracies, 272-274; sends memorial to u.s. congress, 275-277; preaches king follett's funeral sermon, 301; announces the whole of america as zion, 318-320; altercation with dr. foster _et al_., 344; petition of for _habeas corpus_ before municipal court in _expositor_ case, 357; discourse by on prophetic calling, fullness of ordinance for living and dead, 363-367; indictment of at carthage, 405; goes to carthage to face charges, 412-415; caution "kirtland safety society" script, 429; interview of with foster, 430; address of, current events, 449-450; arrest of by david bittisworth, 453-454, {640} dream of on nauvoo apostates, 461-462; sermon on godhead--plurality of gods, 473-479; interview of with gentlemen from madison, 479; address of to nauvoo legion, 497-500; takes command of legion, 500; appeal of to president tyler, 508; comment on preparations for defense, 520; desire of to have hyrum leave him, 520; determines to go to the west, 545-546 (and note); also 547-548-549-550; is urged to return to nauvoo, 549-550; decides to return, 550-551; starts for carthage, "_a lamb to the slaughter_," 554-556; return of to nauvoo, 557; final departure of for carthage, 558; arrival at carthage, 559-560; surrender of to constable, 561; arrested for treason, 561-562; introduced to troops by gov. ford, 563-564; prophecy of to gentlemen at carthage, 566; before justice r. f. smith, 567-568; committed to prison on false mittimus, 569-570; interview of with gov. ford--carthage jail, 576-585; anxiety of for safety, 592; comments on reproofs to the wicked, 608; dream of struggle with enemy, 609-610; testifies of book of mormon to guards, 510; "handsome fights," of, 617-618; death of, 618-621; arrival of body at nauvoo, 626; burial of, 628-629; official account of martyrdom of, 629-31. smith, hyrum, appointed one of temple committee, 53; begins work, 61; injures knee joint, 98; slander of, by botswick, o. f., 225; address of at april conference, 296-301, 322; remonstrance of with prophet, 403; denial of threats against _warsaw signal_ and editor, 495, 500; refuses to leave prophet, 546; seeks to comfort prophet in prison, 600-601, death of, 617; arrival of body at nauvoo, 626; burial of, 628-629; official account of martyrdom of, 629-631. smith, emma, kindness of to husband, 165; message of to prophet, urging husband to return to nauvoo, 549-552. smith, uncle john, ordained patriarch, 173; heroism of, 515; comes to carthage prison to see the prophet, 598. smith, william, arrival of at nauvoo with company of saints, 342; withdraws as candidate for legislature, 378. smith, jeremiah, issues out writ of _habeas corpus_ at nauvoo, 343; threats to kidnap, 412; before municipal court, 418-425. snow, eliza r., poem to queen victoria 181-183; apostrophe of to missouri, 192-193. southwick, dr., report of on mob movement, 507; reports officers' meetings to the prophet, 605-606. spencer, augustine, assaults his brother, 344. stoddard, reproved by prophet, 229. styles, george p., appointed city attorney, 331-332. stigall, george w., jailor at carthage, receives prophet _et al_., 574; reports intention to attack nauvoo, 575. t taylor, elder john, on socialism, 33; purchases printing office, 185; appointed delegate to governor at carthage; 522; account of interview with governor ford, 543-545; remonstrance of to governor ford, 571-573; report of governor ford's and president smith's interview, 579-585, sings for president smith, "a poor, wayfaring man," 614-615; wounded in carthage prison, 618. temple, plan for women's subscriptions to, 142; meeting in interest of, 236-244. {641} temple, masonic, dedicated, 287. thieves, _neighbor's_ editorial on, 38. thomas, judge jesse b., holds court at carthage, 398; courtesy of to prophet, 413; advice of to prophet, _expositor_ affair, 479. v van buren, president u.s., letter and postscript to, 65. w western movement proposed, exploration for, 222, 224. wells, daniel h. justice of the peace, issues writ of ejectment from temple block, 356-357; trial of mayor and city council before, _expositor_ affair, 487-491; call of prophet upon _en route_ for carthage, 554. wheelock, warning of to governor ford, 607; leaves pistol with the prisoners in carthage prison, 607-608. weeks, william, architect of nauvoo temple, difference of with prophet, 196-197. winchester, benjamin, sent to preach at warsaw, 190. wilkie, john, blessed by prophet, 264. wolfe, mr. de, lectures at nauvoo, 223. wight, lyman, asks prophet's advice on preaching to indians, 222; letters of to first presidency, 255; to president smith, 257; views of, considered in council 260-261. woodruff, wilford, in railway wreck, 32. y young, brigham, in conference, boston, 11-30, _et seq_.; address at april conference, 321; on whole america as zion, 321; instructions of to elders, 325. z zion, the whole of america is, 318-321. history of the church of jesus christ of latter-day saints period i. history of joseph smith, the prophet, by himself. volume iv. an introduction and notes by b. h. roberts published by the church. salt lake city, utah, 1908. {iii} table of contents. volume iv. chapter i. the departure of the twelve for england--manifestation of god's power in healing the sick at commerce. the prophet's literary methods. farewell to the twelve. the l. d. s. hymn book. administration to the sick. discourses by the brothers pratt. prayer meeting for the sick. letter to isaac russell, reproving him for issuing pretended revelations to the saints. conference in new jersey. progress of the work in england. the prophet's letter to isaac galland--nauvoo affairs. brigham young starts on his mission. departure of elders young and kimball from nauvoo. items of doctrine, the prophet. minutes of conference at commerce, illinois, october 6th, 7th and 8th, 1839. death of john young, brigham young's father. hardships of the elders of the british mission. chapter ii. the prophet's journey to washington--the petition of the saints to the congress of the united states for redress of the wrongs inflicted upon them in missouri. departure of the prophet for washington. progress of the twelve towards england. canadian saints en route for nauvoo. elder taylor anointed in the kirtland temple. excerpt from parley p. pratt's letter to the prophet. first issue of the _times and seasons_. the elements obey. the prophet's adventure en route to washington. the saints' petition to congress. {iv} chapter iii. the prophet's efforts at washington to obtain redress of grievances for the saints--affidavits on missouri affairs. the prophet's letter to hyrum smith--reporting state of affairs at washington. letter of the prophet and elias higbee to the high council at nauvoo--preliminary hearing of grievances. brigham young in new york. letter of hyrum smith to parley p. pratt--on printing the book of mormon in new york. the prophet in new jersey. affidavit of simon carter on his sufferings in missouri. letter of hyrum smith to the prophet and judge higbee. affidavit of william f. cahoon--missouri wrongs. letter of c. adams to the prophet--cause of the saints before the illinois legislature. law suits to be abandoned. extract from elder orson pratt's letter to his wife--reporting movements of the brethren in the eastern states. letter from john b. weber to the prophet--on supplementing the latter's effort to obtain redress from congress. affidavit of john m. burke--missouri outrages. affidavit of john lowry--ditto. affidavit of jedediah owen--ditto. affidavit of t. alvord--ditto. affidavit of william hawk--missouri affairs. affidavit of timothy b. clark--ditto. affidavit of urban v. stewart--ditto. affidavit of john smith--ditto. affidavit of samuel smith--ditto. affidavit of daniel avery--ditto. affidavit of james powell--ditto. affidavit of john smith--ditto. affidavit of smith humphrey--ditto. affidavit of henry root--ditto. affidavit of joseph clark--ditto. affidavit of thomas d. casper--ditto. affidavit of jesse w. johnston--ditto. affidavit of owen cole--ditto. affidavit of ezekiel maginn--ditto. affidavit of addison green--ditto. affidavit of john p. greene--ditto. affidavit of asahel a. lathrop--ditto. affidavit of burr riggs. affidavit of simon p. curtis. affidavit of elisha h. groves. affidavit of jacob foutz. affidavit of frederick g. williams. statement of james sloan. affidavit of david shumaker. affidavit of levi richards. affidavit of gibson gates. affidavit of david pettigrew. {v} chapter iv. departure of the prophet from washington--labors of elias higbee before the senate judiciary committee--report of the committee. ministry of brigham young and george a. smith at richmond, new york. appointments in the british mission. matthew s. davis' description of the prophet, and a report of his washington discourse. the prophet's interview with van buren and calhoun. elias higbee's letter to the prophet, reporting progress in the cause of the saints before the senate committee. second letter of elias higbee to the prophet--cause of the saints before the senate committee. third letter of elias higbee to the prophet--cause of the saints before the senate committee. the fourth letter of elias higbee to the prophet--announces that the senate committee's report will be adverse to the saints. the prophet en route for nauvoo. death of james mulholland. report of the senate judiciary committee on the case of the saints vs. missouri. chapter v. affairs of the saints before united states senate--general conference of the church at nauvoo--action of the church with reference to senate committee's report--mission to palestine. extract from the minutes of the iowa high council. fifth letter of elias higbee to the prophet--the affairs of the saints at washington. extract from elder john taylor's letter--affairs in british mission. judge elias higbee's course at washington approved. letter r. b. thompson to elias higbee, announcing approval of the church authorities of the latter's course at washington. letter of horace r. hotchkiss to sidney rigdon and joseph smith, jun.,--inquiring concerning the progress made before congress. sixth letter of elias higbee to the prophet--affairs of the saints at washington--papers withdrawn. letter of horace r. hotchkiss to joseph smith, jun.,--offering tract of land for sale. letter of sidney rigdon to the prophet. arrival of brigham young and associates in england. minutes of the general conference of the church. {vi} chapter vi. development of the work in england--the palestine mission--postoffice name changed from commerce to nauvoo. letter of hon. richard m. young to elias higbee. orson hyde's credentials as a missionary to palestine. ordination of willard richards to the apostleship. letter of heber c. kimball to the saints of the united states--affairs of the british mission. council meeting of the twelve in england--hymn book and the _millennial star_ projected. letter of brigham young to the prophet. mission opened in scotland--orson pratt. letter of robert johnstone to senator young--postoffice name changed from commerce to nauvoo. letter of senator young to judge elias higbee--postoffice name, etc. letter of wilford woodruff to don carlos smith--success of woodruff's ministry. letter of elders hyde and page to the prophet--plans for the palestine mission. letter of brigham young to the prophet--affairs of the british mission. release of elder turley from prison. letter of the prophet to elders hyde and page--palestine mission considered. letter of willard richards to the editor of the _millenial star_--reporting labors. chapter vii. first foreign periodical of the church--the "millennial star"--the prophet seeks release from secular responsibilities. the beacon hill conference. a letter of heber c. kimball, _et al_., recommending english saints to the bishop of the church. death of bishop partridge. first number of the _millennial star_. the first company of saints from england. brigham young's dream. minutes of the conference held at gadfield elm chapel, in worcestershire, england, june 14th, 1840. memorial of joseph smith, jun., to the high council of the church of jesus christ of latter-day saints, june 18th, 1840. proceedings of the high council on the foregoing memorial, june 20th, 1840. minutes of the conference held at stanley hill, castle froome, herefordshire, england, june 21st, 1840. carpenter's hall. minutes of the high council. letter of william w. phelps--confessing errors committed in missouri. letter of elders orson hyde and john e. page to presidents joseph smith, hyrum smith, sidney rigdon, pleading for william w. phelps. {vii} minutes of a meeting of the crooked creek branch of the church. minutes of high council at nauvoo. reflections of the prophet on the action of congress. chapter viii. important conference of the church in england--kidnapping of brown and boyce by missourians--action of the citizens of nauvoo. conference of the church in england. a council of church officers, held at manchester, england. extract from elder woodruff's letter to the editor of the _millennial star_--detailing incidents of his ministry. special instruction for high councils. the first missionary for australia. kidnapping of alanson brown and benjamin boyce--affidavit of daniel h. wells. statement of james allred. action of the citizens of nauvoo in the matter of the kidnapping of brown and boyce by the missourians. report of the committee on resolutions. memorial to governor carlin. chapter ix. the return of a prodigal--conditions in kirtland--progress of the work in great britain--the coming of john c. bennett--australian mission. extract of a letter from elder william barratt. the prophet's letter to william w. phelps--welcoming him back into the church. credentials of elders samuel bent and george w. harris. the prophet's letter to oliver granger--dealing chiefly with affairs at kirtland. letter of john c. bennett to joseph smith and sidney rigdon--announcing his intention to join the saints. letter of john c. bennett to messrs. smith and rigdon--making further tender of his services to the church. letter of the prophet to horace r. hotchkiss--rock river lands and the white purchase. letter of john c. bennett to messrs. smith and rigdon--expressing anxiety to be with the saints. a voice from the holy city--rebuilding the temple of solomon--recall of the people of god to the land of judah. circular. extract of a letter from wilford woodruff to the editor of the _millennial star_--reporting labors. the prophet's letter to john c. bennett--bidding him welcome to nauvoo, to partake of--poverty. letter of john c. bennett to messrs. smith and rigdon--announcing that he will soon be in nauvoo. {viii} chapter x. a missouri kidnapping--continued development of the work in great britain--the death of joseph smith, sen., first patriarch of the church. settlement of a difficulty. the kidnapping of benjamin boyce, mr. brown, _et al_. the beginning of open-air meetings. the electric telegraph. an address by the first presidency to the church. minutes of the high council meeting, at the office of joseph smith, jun., nauvoo, september 5th, 1840. the generosity of john benbow. earthquake at mount ararat. the death of joseph smith, sen. biography of joseph smith, sen., presiding patriarch of the church, by the prophet, his son. the discourse of elder thompson at the funeral of joseph smith, sen. chapter xi. threatening portents in the actions of missouri--general conferences in nauvoo and england--the doctrine of priesthood. letter of samuel bent and george w. harris to the presidency--reporting labors. letter of john e. page to the presidency, reporting progress of palestine mission. extracts from orson hyde's letter--signs in the heavens. elder heber c. kimball's dream. minutes of the general conference of the church of jesus christ of latter-day saints, held in nauvoo, october 3d, 1840. report of the presidency. minutes of a general conference in england. minutes of a council of the twelve in england. chapter xii. progress of the work in great britain--the saints at kirtland reproved for their course during the missouri persecutions--the prophet's address to the twelve and saints in great britain. charge against oliver walker. minutes of the high council. letter of heber c. kimball et al. to messrs. ebenezer {ix} robinson and don carlos smith--reporting affairs in the british mission. "remarkable visions" by orson pratt. letter of joseph and hyrum smith to the saints in kirtland--reproving the saints for neglect of their brethren and sisters during the missouri persecutions. an epistle of the prophet to the twelve. chapter xiii. introduction of the gospel in the isle of man--the nauvoo charter. mormonism in the isle of man. opposition to the work in england. excommunication of sidney roberts. letter of brigham young to the presidency, detailing movements of the mission in england. elder taylor's defense of the work. an act to incorporate the city of nauvoo. of the legislative powers of the city council. letter of john c. bennett to the _times and seasons_--announcing the passage of the act incorporating nauvoo. chapter xiv. vale 1840--enter 1841--list of publications for and against the church--whereabouts of the twelve apostles--"election and reprobation"--proclamation to the saints. the acquittal of r. d. foster. an objector put down. brigham young's letter to the prophet--reporting labors in england. election and reprobation--by brigham young and willard richards. a proclamation of the first presidency of the church to the saints scattered abroad, greeting. chapter xv. reconstruction of church affairs at nauvoo--revelation--municipal organization of nauvoo--installation of civic and military officers. reproof of john e. page and orson hyde. revelation given to joseph smith at nauvoo, january 19th, 1841. hyrum smith installed as patriarch. first election of municipal officers in nauvoo. joseph smith made sole trustee of the church. {x} nauvoo city council organized. the mayor's inaugural address. minutes of the meeting which organized the nauvoo legion. nauvoo council opened by prayer. the echo company. minutes of the london conference. ordinance. missouri's "white-washing." legion resolutions. resolution. ordinance. an act to incorporate the nauvoo house association. an act to incorporate the nauvoo agricultural and manufacturing association in the county of hancock. division of nauvoo into municipal wards. ordinance on religious liberty in nauvoo. an ordinance in relation to public meetings. committee report. appointment of city officers. letter of brigham young to the editor of the _star_--on family prayer. appointment of joseph smith lieutenant-general of the nauvoo legion. organization of the lesser priesthood at nauvoo. chapter xvi. the first foreign mission of the church, 1837-1841. history of the british mission. chapter xvii. celebration of the twelfth anniversary of the organization of the church--order of laying corner-stones of temples--council meetings of the twelve in england. staffordshire conference. union of commerce and nauvoo plats. letter of wilford woodruff to don c. smith--relating to affairs in england. minutes of a council meeting of the twelve. council meeting of the twelve--continued. council meeting of the twelve--continued. twelfth anniversary of the organization of the church. sidney rigdon's speech. conduct of the people. order of laying corner-stones of temples. conference at philadelphia. meeting of the council of the twelve in manchester. chapter xviii. general conference at nauvoo--epistle of the twelve to the saints in england--difference between baptists and latter-day saints. minutes of the general conference of the church of jesus christ of latter-day saints, held in nauvoo, illinois, on the 7th day of april, one thousand eight hundred and forty-one. report of the first presidency. {xi} letter of george a. smith to the _star_--report of labors. conference in new york city. an epistle of the twelve apostles to the church of jesus christ of latter-day saints in england, scotland, ireland, wales, and the isle of man, greeting. difference between the baptists and latter-day saints, from the _north staffordshire mercury_. the difference between the baptists and the former-day saints. chapter xix. organization of the nauvoo legion--notable persons at nauvoo--the prophet's sermon on individual responsibility for sin and the doctrine of election. the twelve embark for home. changes in the iowa stake. organization of the legion. new burying ground for nauvoo. nauvoo legion affairs. letter of the prophet to the _times and seasons_--visit of notable persons to nauvoo. the prophet's discourse. minutes of a conference in london. arrival of _rochester_ at new york. the healing of one who was deaf. rowdyism in new york harbor. mob violence in england. conference in kirtland. letter of the presidency to the saints--concentration at nauvoo. legion affairs. chapter xx. arrest of the prophet on demand of missouri--trial at monmouth--the acquittal. the prophet's visit with governor carlin. the arrest of the prophet. apostles in new jersey. news of the prophet's arrest reaches nauvoo. the prophet at monmouth. the trial. honorable conduct of counsel. judge douglas--ditto. a letter from the editor of the _times and seasons_ to that journal, giving an account of the trial at monmouth. the prophet set free. chapter xxi. the mission to jerusalem--progress of orson hyde in his journey. elder john e. page--a laggard. letter from elder orson hyde to presidency joseph smith--recounting incidents of his journey en route for jerusalem. elder hyde's letter to rabbi hirschell. conclusion of elder hyde's letter to the prophet. {xii} chapter xxii. sundry events at nauvoo and throughout the world--the mission of the twelve noted by the prophet. press misrepresentations. imprisonment of theodore curtis. extract from a letter in the _juliet courier_--describing the prophet's trial at monmouth, and affairs at nauvoo. revelation given to joseph smith, in the house of brigham young, in nauvoo city, july 9th, 1841. liquor selling licensed in nauvoo. manna rain in aleppo. press falsehoods. letter of elder orson hyde to president smith--detailing events while en route to jerusalem. death of senator little. general funeral sermon. the prophet's account of the mission of the twelve. letter of william smith to president smith--land transactions. chapter xxiii. the death of don carlos smith--his life and labors--special conference at nauvoo. the death of don carlos smith. the visits of don carlos to liberty prison. his ministrations to the sick. personal appearance of don carlos smith. the iowa stake of zion. new mission movement planned. general orders, nauvoo legion. depression of the times. visit of the sac and fox indians to nauvoo. minutes of a special conference at nauvoo--important action in relation to the twelve. chapter xxiv. hotchkiss land purchase trouble--death's harvest, oliver granger, robert b. thompson--important action relating to the twelve--the mission in fox island. the founding of warren. letter of horace r. hotchkiss to joseph smith--land affairs in nauvoo. letter of the prophet to horace r. hotchkiss--nauvoo land transactions. location and character of the hotchkiss lands. death of oliver granger. an epistle of the twelve apostles to the saints scattered abroad among the nations, greeting. death of robert b. thompson. biography of robert blashel thompson. {xiii} minutes of a council meeting of the twelve apostles at the house of brigham young, nauvoo. changes of officers in the legion. changes among the civil officers of nauvoo. the prophet on medicine. a shower of "flesh." british-chinese war. extract from legion minutes. the coming of edward hunter to nauvoo. bitterness of d. w. kilbourn. hitch council resolution. lumber for the temple. the work on fox island. sentence rendered by pontius pilate, acting governor of lower galilee, stating that jesus of nazareth shall suffer death on the cross. chapter xxv. the general conference of the church at nauvoo--doctrinal sermon by the prophet--baptism for the dead--angels and ministering spirits--epistle of the twelve reviewing status of the church. suit against geo. m. hinkle. minutes of the general conference of the church held at nauvoo. minutes of a meeting of the council of the twelve. copy of a letter to smith tuttle, esq.,--the hotchkiss. land troubles. an epistle of the twelve apostles, to the brethren scattered abroad on the continent of america, greeting. chapter xxvi. affairs in kirtland and nauvoo--epistle of the twelve to the saints in the british islands--orson hyde's prayer on the mount of olives, dedicating the holy land preparatory to the return of the tribes of israel. extract from orson hyde's letter. minutes of conference held at lima. extract of a letter from parley p. pratt--emigration of saints, and status of the work in england. copy of a letter of attorney from joseph smith, "sole trustee-in-trust for the church of jesus christ of latter-day saints," to reuben mcbride, of kirtland, ohio. excerpt of hyrum smith's letter to the saints in kirtland--disapproving of certain plans for building up kirtland. the nuisance. reproof of william o. clark. dedication of the baptismal font. an ordinance concerning vagrants and disorderly persons. an epistle of the twelve apostles to the saints scattered abroad in england, {xiv} scotland, ireland, wales, and the isle of man, and the eastern continent, greeting. minutes of a meeting at ramus, illinois--alanson brown et al., disfellowshiped. baptisms for the dead. elder orson hyde's letter--his prayer of dedication on the mount of olives. prayer of orson hyde on the mount of olives. chapter xxvii. official denunciation of thieves at nauvoo--the moral law of the church--abandonment of ramus as a stake of zion--baptism for the dead, an epistle. affidavit of hyrum smith--denouncing theft. the prophet's estimate of the book of mormon. the prophet's denunciation of thieves. conference in new york. warning of the twelve apostles against thieves. thieves. revelation. conference at ramus. the prophet proof reads book of mormon. letter of the prophet to esquires browning and bushness--payment of notes. the prophet's letter to mr. hotchkiss--commerce lands. the prophet's difficulties in writing the annals of the church. anti-mormonism at warsaw. further trouble at warsaw. baptism for the dead. an epistle of the twelve apostles to the saints of the last days. chapter xxviii. kirtland vs. nauvoo--political attitude of the people of nauvoo declared--publications mormon and anti-mormon for 1841--close of the year. decision in the case of almon w. babbitt and kirtland. affairs at ramus. expressions of gratitude to james gordon bennett and the _new york herald_. minutes of a meeting of the twelve in the house of the prophet. the prophet on the attitude of the saints in politics. the prophet's letter to edward hunter--business affairs at nauvoo. revelation to john snyder and amos b. fuller. revelation. work on proclamation to kings of the earth. emigration agency to england. xmas at nauvoo, 1841. conference minutes--new york and maine. purpose of the gift of tongues. instructions to the twelve. warren and warsaw affairs. a prophecy respecting warsaw. mormon literature (_pro et con_) 1841. chapter xxix. the opening of the year 1842--whereabouts of the twelve apostles--correspondence of elder hyde from trieste--report of high council on affairs in nauvoo--events and conditions in the british mission. sundry labors of the prophet. the prophet's letter to edward hunter--reports opening of the new store. rejoicing of the prophet. tithing and consecrations for the temple of the lord. book of mormon corrections. meeting with the twelve. highly interesting from jerusalem. excerpts from elder hyde's letters. the prophet's letter to isaac galland--on settlement of accounts. isaac galland affair. seventies' quorum affairs. revelation. report of high council committee. letter of g. walker to elder brigham young et al.--affairs in england since departure of the apostles. chapter xxx. emigration of the saints from england to nauvoo--the book of abraham emigration. death of laura phelps. debates in nauvoo. vindication of daniel wood. letter of alfred cordon to joseph smith--reporting affairs in england. confidence in the nauvoo charter. announcement of the trustee-in-trust for the church respecting work on the temple. an additional word from the twelve. letter of the prophet to an unknown brother on tithing. note of robert pierce--expressing satisfaction at financial settlement. the book of abraham. chapter xxxi. the wentworth letter. chapter xxxii. the bennett-dyer correspondence--the prophet's discourse on the subject of the resurrection, and the salvation of children--epistle of the twelve to the saints in england concerning their emigration to america. tax controversy. attempted settlement with gilbert granger, book of abraham fac-similes. {xvi} letter of the prophet to john c. bennett--on bennett's correspondence anent slavery. correspondence between dr. c. v. dyer and general j. c. bennett. letter of john c. bennett to joseph smith--anent the dyer-bennett correspondence. letter of the prophet to edward hunter--business transactions. extract from the legion minutes. extract from high council minutes. the prophet becomes editor of the _times and seasons_. honor among thieves. origin of the female relief society. the prophet's sermon on life and death; the resurrection and the salvation of children. an epistle of the twelve to the church of jesus christ of latter-day saints in its various branches and conferences in europe, greeting. chapter xxxiii. a mason's estimate of nauvoo and the prophet--organization of the female relief society--"try the spirits"--the prophet's editorial. nauvoo and the mormons. extract from a letter from elder e. p. maginn, salem, massachusetts. organization of the relief society. character of the mormon women. mission of john snyder. synopsis of the prophet's sermon on baptism for the dead. letter of lorenzo d. barnes to parley p. pratt--reporting labors. synopsis of the prophet's remarks to the female relief society. "try the spirits"--the prophet's editorial in the _times and seasons_. chapter xxxiv. special conference of the church at nauvoo--the prophet's reproof of the wicked--epistle of the twelve to the saints in kirtland--status of the church. the thirteenth anniversary of the organization of the church. conference minutes. special conference of the church of jesus christ of latter-day saints, city of nauvoo, april 6th, 1842. remarks of the prophet at the funeral of ephraim marks. synopsis of remarks of the prophet--reproof of all wickedness. a meteor fall. council meeting with the twelve. council meeting with the twelve. an epistle of the twelve to the saints in america, greeting. military appointments. chapter xxxv. the general bankrupt law--the doctrine of baptism for the dead--the prophet's address to the female relief society--the keys of the priesthood and the nauvoo temple. the bankrupt law. the prophet forced into bankruptcy. baptism for the dead. cause of the prophet's insolvency. james arlington bennett honored. repast militaire. the rights and privileges of women in the church remarks of the prophet to the relief society. the temple. introduction to volume iv. five subjects may be said to form the outline of the chief events detailed in this volume of the history of the church _the founding of nauvoo; the appeal of the church to the national government for redress of wrongs suffered in missouri; the mission of the twelve apostles to the british isles; the mission of orson hyde to palestine; and the doctrinal development of the church_. _preliminary considerations_. preliminary to a brief consideration of these several subjects, i desire to say a word as to the reception of the latter-day saints by the people of illinois, and the conditions prevailing in that state at the time of their arrival. a knowledge of these conditions is necessary to the understanding of this whole illinois period of the history of the church. much has been made of the hospitality which the people of illinois extended to the latter-day saints at the time of their expulsion from missouri. a writer in the _american historical magazine_ for july, 1906, says: "to the latter state [illinois] they [the saints] went in 1839, and were received with such open-armed hospitality as only a very generous and liberty-loving people can extend to those whom they honestly believe to be suffering from a wrongful oppression. the conduct of the saints in five years turned this feeling of extraordinarily deep-seated sympathy, inducing great practical charities, into a feeling of very bitter hatred, threatening to break into mob violence." far be it from me to depreciate the kindness of those who extended a helping hand to the saints in the hour of their distress. stripped and sorely wounded they fled from the violence of missouri militia-mobs, and found for a time a peaceful asylum in illinois. many were the acts of disinterested kindness extended to them by the people in the western part of that state; and every such act i am sure was and is remembered, both by those who were the direct recipients of such acts of kindness and by their grateful descendants. but is responding to the calls of humanity so rare a thing in a christian state, that it must needs be regarded as so exceptional in this case? such was the condition of the saints as they fled from missouri, such the injustice to which they had been subjected in that state, that their situation would have appealed to the generosity of savages, how much more, then, to a civilized and christian community! and then, speaking of this reception of the saints _en masse_, by illinois, and leaving out of consideration {xx} for the moment--since they have already been acknowledged--the individual acts of kindness bestowed upon the exiles, was this reception of the saints by illinois wholly disinterested? were there not benefits which the saints could bestow upon the state in return for the heartiness of the reception given? would it not have been, under all the circumstances, the gravest of blunders for illinois to have refused asylum to these exiles? is it to be presumed that the public men of western illinois were so blind to their own interests as not to see in these twelve or fifteen thousand people a mighty advantage to the state? it is true they were poor in this world's goods; but they were rich in labor-power, and their reputation for habits of sobriety and of industry had preceded them. here were thousands of husbandmen seeking lands. illinois had thousands of acres of unoccupied lands awaiting husbandmen. how shortsighted and unstatesman-like it would have been for the men of illinois not to have welcomed these settlers into their state? with half an eye it is easy to see that the benefits of this reception of the exiled mormons by illinois is not by any means a one-sided affair; and it would be doing an injustice to the intelligence of the people of that state to suppose they were blind to these advantages. this will more fully appear when other conditions are taken into account. illinois has an area of 56,650 square miles; and at the time of the advent of the saints in that state a white population of less than four hundred thousand, [1] as against a present population of five and a half millions. [2] it will be seen, then, that in 1839, the year of the advent of the saints into that state, illinois was very sparsely settled, and needed above all things for her development and prosperity, people to subdue her wilderness and cultivate her rich lands, especially people desirous of making homes, and becoming permanent citizens. moreover, illinois had recently launched an extensive system of internal improvements by state aid. this system included the construction of 1,300 miles of railroads in the state, besides provisions for the improvement of the navigation of the kaskaskia, illinois, great and little wabash, and rock rivers. also the construction of a canal from lake michigan to the navigable waters of the illinois river, a distance of more than one hundred miles (from chicago to peru). to carry out this system of internal improvements the state legislature of 1836-7 had appropriated the sum of $12,000,000; and to raise the money state bonds were placed on the stock markets of the eastern states and in england. it is not my province here even to note the wisdom or unwisdom of this policy of wholesale state aid for these internal improvements; let the wisdom {xxi} or unwisdom be what it may, these conditions emphasized illinois' demand for population, and again makes it evident that it would have been the height of folly for the people of that state to do other than give hearty welcome to this body of population so rich in labor-power; so potent in wealth producing energy. another thing to be noted is the fact that about the time of the advent of the saints into illinois, political parties were just taking form in that state, and it is within the record of facts in the case, as well as of great likelihood, that a desire for obtaining political advantage was at least in the background of motives prompting the heartiness of the reception given to the saints. illinois was admitted into the union in 1818, but it is a matter of common knowledge that in the early years of her history as a state, her officers were elected not on any well defined political party principles, but chiefly on the strength of the personality of the candidates and the special things for which they individually stood. indeed, it was not until 1830 that anything like party lines were drawn in the state, and that it became a battle ground for the two great national parties, whigs and democrats. it was a committee from a democratic party organization in quincy, illinois, that took the initiative in welcoming the saints into the state, and strive how one may, it is difficult to think there was not some political advantage sought through this action. on the other hand, the whigs were not slow to urge upon the incoming exiles that it was a democratic state and a democratic administration in that state which had not only permitted, but had really ordered their expulsion from missouri, and that doubtless the injustice they had suffered was owing to democratic ideas of the administration of government. nor were there wanting those among the saints who were willing to believe that such was the case. indeed, joseph smith, the prophet, found it necessary to gently reprove some of his people who were rapidly making the question of their expulsion from missouri a political party question in illinois. this effort to win the saints to one political party or the other, continued to be a factor in their affairs so long as they remained at nauvoo. it was owing to this rivalry for their support that doubtless made it possible for the saints to obtain larger grants of power for their city government, and greater political privileges and influence in the state than otherwise could have been obtained by them. it also was this rivalry for their favor, as the events in this, but more especially in the succeeding volume will prove, that made them alternately fulsomely flattered and heartily disliked; fawningly courted, and viciously betrayed. a knowledge of these circumstances, i say, is essential to the right understanding of the nauvoo period of the church's history. {xxii} _the founding of nauvoo_. the founding of the city of nauvoo was an event, the interest of which extends beyond the people immediately concerned in it. it was a unique movement in its way, and may yet suggest a policy in reference to the government of large cities from which great benefits may arise. very naturally after the experiences of the mormon people in missouri, the prophet was anxious to environ them with conditions that would insure protection to the community, hence for nauvoo he secured as large concessions of political power as it was possible to obtain, and an examination of the nauvoo charter proper with its attendant charters providing as they did for an independent educational system, from common schools to a university; an independent military organization with a lieutenant-general as its commander; [3] a large grant of commercial as well as municipal power, demonstrates how well he succeeded. commenting upon the charter immediately after its passage by the state legislature had been formally announced, he said: "the city charter of nauvoo is of my own plan and device. i concocted it for the salvation of the church, and on principles so broad, that every honest man might dwell secure under its protective influence without distinction of sect or party." [4] on another occasion when defending the right of the city to issue writs of habeas corpus, even against processes of the state, he held: "if there is not power in our charter and courts, then there is not power in the state of illinois nor in the congress or constitution of the united states; for the united states gave unto illinois her constitution or charter, and illinois gave unto nauvoo her charters conceding unto us our vested rights which she has no right or power to take from us. all the power there was in illinois she gave to nauvoo. * * * the municipal court has all the power to issue and determine writs of habeas corpus within the limits of this state that the {xxiii} legislature can confer. this city has all the power that the state courts have, and was given by the same authority--the legislature. * * * the charter says that the city council shall have power and authority to make, ordain, establish, and execute such ordinances not repugnant to the constitution of the united states, or of this state, as they may deem necessary for the peace, benefit and safety of the inhabitants of said city. [5] and also that the municipal court shall have power to grant writs of habeas corpus in all cases arising under the ordinances of the city council. the city council have passed an ordinance 'that no citizen of this city shall be taken out of this city by any writ without the privilege of a writ of habeas corpus.' there is nothing but what we have power over, except where restricted by the constitution of the united states. 'but,' says the mob, 'what dangerous powers!' yes--dangerous, because they will protect the innocent and put down mobocrats. there is nothing but what we have power over, except where restricted by the constitution of the united states. * * * if these powers are dangerous, then the constitution of the united states, and of this state are dangerous; but they are not dangerous to good men; they are only so to bad men who are breakers of the laws. * * * the lawyers themselves acknowledge that we have all power granted us in our charters, that we could ask for--that we had more power than any other court in the state; for all other courts were restricted while ours was not." such views in relation to an ordinary municipal government would unquestionably be stamped as preposterous. no such powers as are here claimed are accorded to ordinary city governments in illinois or any other of the states of the american union. what then may be said of the prophet's claims in respect to the municipal powers of nauvoo? nothing in way of defense, except that nauvoo was _not_ an ordinary municipality; that joseph smith had sought for extraordinary grants of power for the city of nauvoo and had obtained them; that his personal experiences and the experiences of his people, both in ohio and missouri, had taught him the necessity of having officers charged with the duty of administering government wherein his people were concerned, who were friendly disposed and whose interests were largely identical with those of the saints: that the things which both the prophet and his people had suffered justified both him and them in seeking for and obtaining such power as had been conferred by charters upon the city of nauvoo; that the prophet was wholly within the lines of right conduct when he invoked the municipal powers in his own protection {xxiv} against the aggressions of his old enemies in missouri and his new betrayers in illinois. but whether the legislature of illinois was fully aware of the extraordinary powers they were conferring upon the city of nauvoo, or being aware of the import of their action the party in control of the legislature was willing to grant the extraordinary powers in the hope of currying political favor with the saints, may not now be determined; but in any event these extraordinary powers were granted; and wittingly or unwittingly a "city-state" had practically been established within the state of illinois. nothing short of this descriptive term can adequately set forth the municipal government of nauvoo. it seems to be an unconscious reversion. in an incipient way, to the "city-states" or "city-republics" of the old greek confederations; or the "free-towns" of medieval times, when the cities were more potent than nations in commerce and even in politics. whether or not the state courts of illinois and united states courts would have sustained the nauvoo charters if the matter of their validity had been referred to them for adjudication, may not be determined; but one can scarcely suppress the thought that the likelihood is that they would not have been sustained; on the contrary they would have been most likely declared anomalous to our system of government as it then stood, and now stands. but certainly if the experiment of such a municipal government had not been interrupted in its progress, it might have been an instructive object lesson in the government of cities; and even as it is, the founding of nauvoo, the "city-state," suggests an important idea which may work out great practical reforms in municipal government in our country. the founders of our government dealt with conditions that were very simple in comparison with the complexity of the conditions which government in its various forms, municipal, state and national, is confronted with today. the municipal problems which now vex the people had not then arisen above the horizon of their experience. the american commonwealths of the early decades of the nineteenth century were practically rural commonwealths. at the time of washington's inauguration (1789) the population of new york was but thirty-three thousand; philadelphia forty-two thousand; boston but eighteen thousand; baltimore thirteen thousand; brooklyn one thousand six hundred, and more village than town. now compare these cities with their present population. new york has a population of over four millions; [6] philadelphia a population of one and a half millions; [7] boston more than half {xxv} a million; [8] baltimore over five hundred thousand; [9] brooklyn is absorbed in new york, but as a borough of the larger city it has a population of nearly one and a half millions; [10] chicago, which in 1840 had but four thousand inhabitants, much smaller than nauvoo, has now a population of more than two millions; [11] st. louis which in 1840 had a population of but 16,469, has now a population of three quarters of a million. [12] nothing like the growth of urban population within the united states during the last fifty years has been known in the history of the world, and it has brought to the inhabitants of these cities problems undreamed of by the founders of our government. every year discloses more and more distinctly the fact that between these condensed communities and the town, village, and rural population of the states in which they are located, there are very distinct interests and governmental problems of widely differing character. the differences which justify distinct local governments in the state of new york and the peninsula of florida are not more insistent than the differences between the great commercial city of new york and the state of the same name. without entering upon elaborate discussion of these questions (a discussion which is foreign to the character of this writing) i venture the suggestion that separate and complete state governments for our large cities, or the elevation of them into what i have called "city-states," such as nauvoo was, in an incipient way, will be the solution to most of the problems of municipal government in our very large cities. it would greatly enlarge in them the governmental powers essential to their more perfect peace, security, and prosperity. also it would separate them from embroilment in those questions of the state governments under which they are now located, and in which they have so little interest--often indeed, there is even sharp conflict of interests, engendering bitterness and strife which hinders progress for both city and state. besides, granting complete statehood to our larger cities would be but a proper recognition of the right of those great aggregations of citizens with their varied industries, their immense wealth and distinct interests, to that measure of influence in our national affairs which their numbers and intelligence and interests justly demand. {xxvi} _the appeal of the church to the national government for redress of wrongs suffered in missouri_. the prophet joseph smith, sidney rigdon, and judge elias higbee were chosen as the committee to present to the national congress the petition of the saints for a redress of their grievances, suffered in missouri. this journey to the nation's capital was of importance quite apart from the immediate purpose for which it was undertaken; namely, it brought the prophet in contact with the leading statesmen of the united states. while in washington, he was brought in contact with and interviewed such men as henry clay, john c. calhoun, president martin van buren, different members of the cabinet, senators, and representatives. such contact enabled him to take new measurements, not only of a different class of men from those with whom he had been accustomed to associate, but new measurements of himself by comparison and contrast of himself with those leading spirits of the nation. comparisons which could not result otherwise than in advantage to him; and i think it must be conceded by all students of the prophet's character, especially to those who have been at all close observers of its development, that after this trip to washington, which afforded the above noted opportunities of comparison and contrast, the prophet's growth was immeasurably greater than at any time before that journey. in some respects however it was unfortunate that the prophet was not more cosmopolitan in his training and in his views of life on the occasion of this visit to the nation's capital; for lack of such training and views of life led him to the formation of rather hasty judgments as to the character of our nation's public men at that time. he undoubtedly had sticking to him as yet, some of the prejudices of his new england and new york sectional training; and at the time of his visit the spirit of the public men of the nation at washington was largely influenced by the southern character and spirit. bourbon democracy was at its height. the gentlemen of the south with their extreme notions of chivalry and polite deportment, predominated. in those days men were held to strict account for their manner of address one to another. an improper word, a slight, magnified into an insult, meant a challenge to mortal combat on "the field of honor," and this sense of personal responsibility for utterances begot, no doubt, an extreme politeness in personal deportment which seemed puerile to those reared in another atmosphere and influenced by other sentiments than those which resulted from education in the south. joseph smith's judgment upon manners and customs in washington, was doubtless new england's judgment upon southern customs with which it had no patience, much less sympathy. it is only from these considerations that the rather harsh {xxvii} judgment of the prophet in relation to conditions in washington can be properly understood. relative to the business upon which this committee visited washington, it should be said that sidney rigdon failed to participate in it at all, in consequence of an illness which befell him on his journey, and hindered him from reaching washington until the business was practically settled. a short stay in washington convinced the prophet that nothing was to be expected in the way of obtaining a redress of grievances for his people from the very cautious politicians then in control of the government, all of whom were anxious, apparently, to palliate the actions of missouri with reference to the saints, for the sake of retaining her political influence on their side; and also because of a prevailing inclination to a strict construction of the powers of the general government in its relations to the states. the prophet therefore left washington to preach the gospel for a short time in new jersey and philadelphia, after which he returned to nauvoo, leaving judge elias higbee to urge consideration of the petition of the saints which had been referred to the senate committee on judiciary, with what result is made known in detail in the body of this volume of the history. it is sufficient here to say that the net result of the committee's deliberations was simply to recommend that the saints appeal for a redress of their wrongs to the united states district court having jurisdiction in missouri, or they could, if they saw proper, "apply to the justice and magnanimity of the state of missouri--an appeal which the committee feel justified in believing will never be made in vain by the injured or oppressed."--(sic!) this suggestion to take their case to the united states courts was never acted upon by the saints, nor does it appear in what manner it would have been practicable for them to do so. true it is expressly provided in the constitution that "the judicial power of the united states shall extend to all cases in law and equity, arising under this constitution, the laws of the united states, and treaties made, or which shall be made, under their authority; to controversies between two or more states; between a state and citizens of another state; between citizens of different states; between citizens of the same state," etc. [13] the case of the saints would fall either under the clauses in the above quotation respecting controversies arising between a state (missouri) and citizens of another state (the saints, now citizens, of illinois); or "between citizens of different states," the saints, citizens of illinois, and their former persecutors, citizens of missouri. in considering the question under the first clause it must be remembered that the eleventh amendment to the constitution (declared in force 1798) provides that {xxviii} "the judicial power of the united states shall not be construed to extend to any suit in law or equity, commenced or prosecuted against one of the united states by citizens of another state, or by citizens or subjects of any foreign state." it is held that "the power as well as the dignity of a state would be gone if it could be dragged into court by a private plaintiff." [14] the supreme court in the case chisholm _vs_. the state of georgia, had decided (1793) that an action did lie against the state of georgia at a suit of a private plaintiff. the state however refused to appear, whereupon the supreme court proceeded, a year later, to give judgment against her by default in case she should not appear and plead before a day; whereupon there arose such a storm of protest, not only in georgia, but in the other states as well, that the eleventh amendment was adopted exempting a state from being sued in the courts of the united states by citizens of another state, or by citizens subjects of any foreign state. moreover, states are not suable in any event except with their consent; [15] and if a state waive its immunity, it may attach any conditions it pleases to its consent. [16] under these circumstances it is not surprising that the saints never attempted to bring missouri before the united states courts. they could only have planted suit against the state by its consent, and if she consented, then under such conditions as she might be pleased to attach to that consent. moreover, the saints had the best of reasons for believing that missouri would never consent. as to suing their persecutors as individuals before the united states courts, as citizens of one state suing citizens of another, it is only necessary to remind the reader of the insuperable difficulties attending upon that procedure to convince him of the futility of such action. the expensiveness of the undertaking, and the extreme poverty of the exiles alone would be sufficient to bar such an undertaking; for every one knows how bitterly hard it is for the poor to set the judicial machinery of organized society in motion in their favor. then there was the evident conspiracy entered into by the mobs of missouri to defeat the ends of justice in respect of the saints: mobs which an unfriendly governor had converted into a state militia; to which that same governor gave an order to expel from the state or exterminate the entire people; under which order said mob-militia did expel from the state some twelve thousand citizens, depriving them of their property and liberty without due process of law; and afterwards the state through its legislature sanctioned and applauded the actions of this mob-militia for the part it had taken in causing said expulsion--though attended by acts of {xxix} unspeakable atrocity--by appropriating 200,000 dollars to meet the expenses of the mob-militia in carrying out the governor's illegal orders. after these crimes against the constitution and laws of the state, against american institutions and the civilization of the age--after all this, i say, it is not difficult to understand how farcical would be any procedure before either the state or the federal courts in missouri. by acts of perjury, in order to still further defeat the ends of justice and protect each other from the penalties due to their crimes, it would have been easy for the people of missouri to defeat the ends of justice. and after having committed the crimes of murder and robbery; after having unlawfully expelled a whole people, numbering thousands, from their homes--of which the despoilers were then possessed--it is not to be believed that such characters would hesitate to suborn witnesses, commit perjury, or hesitate to do any other thing, however criminal, in order to escape the just punishment for their crimes. the offense of the state of missouri against the saints was a denial of political as well as of civil rights. she had in her treatment of the saints abdicated republican government. her officers, including the chief executive of the state had violated the constitution of the state in that they had entered into a wide-spread conspiracy to deprive the saints of their liberty and property without due process of law; and in fact had deprived them of those rights by expelling them by force of arms from the state. these were the wrongs the saints had endured; this the nature of the crime of the state of missouri against them, and it seems that for these things which they suffered there could be found no remedy; for, as already explained, a state could not be made party to a suit before the courts, either state or federal, without her consent; and it is a well settled principle of american law that "a suit nominally against an officer but really against a state to enforce performance of its obligation in its political capacity, will not lie." a state, therefore, could not be directly arraigned before the courts or any kind of tribunal for failure to enforce its political obligations; nor could it be indirectly so arraigned through its officers since such an arraignment would undoubtedly have been held to be but "nominally against the officers and really against the state;" hence void. [17] the only arraignment of the state that could be made was evidently at the bar of public opinion and sentiment, and this sentiment, unfortunately viciated by misrepresentations, was against the saints. all things considered, then, there was little wisdom behind the recommendation of the senate judiciary committee for the saints to prosecute their case before the federal courts having jurisdiction in missouri; and {xxx} the suggestion that they apply to the justice and magnanimity of the state of the missouri, borders upon mockery. however, missouri did not escape the chastisement due to her many acts of predatory injustice upon the saints; there was measured out to her more than four fold of that sorrow and affliction which she had perpetrated upon the saints. she sowed to the wind in her conduct towards the mormon people, she reaped the whirl-wind in the terrible experiences of more then ten years of border warfare, banditti rule, and her enormous sacrifice of blood and treasure in the civil war; all of which is abundantly set forth in the introduction to volume iii of this work. _the mission of the twelve to england_. the mission of the twelve to england marks an epoch in the missionary experience of the church. they undertook this mission in fulfillment of a commandment received of the lord on the 8th of july, 1838, at far west, missouri, which revelation was given in answer to the question of the prophet: "show us thy will, o lord, concerning the twelve." in answer to that question the lord directed that the several vacancies then existing in the quorum should be filled by the appointment of john taylor, john e. page, wilford woodruff, and willard richards. "and next spring," said the revelation, "let them [the twelve] depart to go over the great waters and there promulgate my gospel, the fullness thereof, and bear record of my name. let them take leave of my saints in the city far west on the 26th day of april next, on the building spot of my house saith the lord." [18] notwithstanding the fact that the church had been expelled from the state of missouri before the 26th day of april, 1839, a number of the twelve accompanied by several of those who had been appointed to fill vacancies in the quorum, returned to far west, held a meeting on the site of the lord's house in the public square of that place, on the date appointed, sung some hymns, ordained those present who had been appointed to fill vacancies in the quorum, laid a corner stone of the lord's house, took leave of a few of the brethren who were there, and thence started for foreign lands, stopping for a time _en route_ at nauvoo. late in the summer of 1839 the twelve began their departure, usually in pairs, for foreign lands. the work had already been introduced into england by the labors of elder heber c. kimball and associates, elder orson hyde of the quorum of the twelve; also elders willard richards, isaac russell, john goodson, john snyder; and joseph fielding, a priest. the mission of the twelve to england as a quorum, however, established the work in the british isles on a broader and more {xxxi} permanent basis, and thence forward the body religious was strengthened from this mission; and as much from the character as from the numbers of the british saints. _the mission of orson hyde to palestine_. the mission appointed to elders orson hyde and john e. page, of the quorum of the twelve, to jerusalem, was second in importance only to that appointed to the rest of the twelve to great britain. john e. page utterly failed to fulfill his appointment, notwithstanding the frequent urging and reproofs of the prophet. he never left the shores of america, and finally returned to nauvoo to be severely censured for his lack of faith and energy. orson hyde, on the contrary, in the midst of many hardships, persevered in his journey to the holy land, until he succeeded in accomplishing that which had been appointed unto him. elder hyde it appears, was a descendant of the tribe of judah; [19] and sometime after the prophet had become acquainted with him, most probably in the year 1832, in the course of pronouncing a blessing upon him, said: "in due time thou shalt go to jerusalem, the land of thy fathers, and be a watchman unto the house of israel; and by thy hand shall the most high do a great work, which shall prepare the way and greatly facilitate the gathering together of that people." [20] it was in fulfillment of this prediction upon his head that he had been called upon this mission to jerusalem, to dedicate the land of palestine by apostolic authority, preparatory to the return of the jews and other of the tribes of israel to that land of promise. this mission he fully accomplished. an account of his journey and of his beautiful and powerful prayer of dedication will be found in his letters published in this volume. [21] the question will be asked, has anything resulted from this mission to dedicate the land of palestine to the return of the jews and other tribes of israel? the only answer is an appeal to facts, to events that have taken place since that prayer of consecration was offered up by this apostle of the new dispensation of the gospel, on the 24th of october, 1841. at the time of elder hyde's visit and the ceremonies of dedication he performed on the mount of olives, there were comparatively but few jews at jerusalem. as late as 1876 the british consul reports show that there were but from fifteen to twenty thousand jews in judea. but twenty years later the same authority declared the number of jews at sixty to seventy thousand; and, what was of more importance than {xxxii} the numbers announced, these reports represented that the new jewish population was turning its attention to the cultivation of the soil, which but requires the blessings of god upon it to restore it to its ancient fruitfulness, and which will make it possible for it to sustain once more a numerous population. the st. louis _globe-democrat_ commenting on these consular reports of 1896, said: "only two decades ago there were not more than fifteen or twenty thousand jews in jerusalem. at that time no houses were to be found outside the walls of the city. since then many changes have taken place and the hebrew population--mainly on account of the increase of the jewish immigration from russia--now stands at between sixty and seventy thousand. whole streets of houses have been built outside the walls on the site of the ancient suburban districts, which for hundreds of years have remained deserted. it is not, however, only in jerusalem itself that the jews abound, but throughout palestine they are buying farms and establishing themselves in a surprisingly rapid manner. in jerusalem they form at present a larger community than either the christian or the mohammedan." also in 1896 that racial movement among the jews known as "zionism" took definite form. this movement was really the federation of all the jewish societies that have cherished the hope of seeing israel restored to his promised possessions in palestine. that year the first international conference of zionists was held in basel, switzerland, and since then under the leadership of the late dr. herzel of austria, and since his death under the leadership of israel zangwill, and by reason of its annual conferences constantly increasing in interest and attendance, "zionism" has taken on all the aspects of one of the world's great movements. it is not so much a religious movement as a racial one; for prominent jews of all shades of both political and religious opinions have participated in it. after saying through so many centuries at the feast of the passover, "may we celebrate the next passover in jerusalem," the thought seems to have occurred to some jewish minds that if that hope is ever to be realized some practical steps must be taken looking to the actual achievement of the possibility--hence the "zionite movement." the keynotes of that movement are heard in the following utterances of some of the jewish leaders in explanation of it: "we want to resume the broken thread of our national existence; we want to show to the world the moral strength, the intellectual power of the jewish people. we want a place where the race can be centralized."--(leon zoltokoff). "it is for these jews (of russia, roumania and galicia) that the name of their country (palestine) spells 'hope.' i should not be a man if i did not realize that for these persecuted jews, jerusalem spells reason, {xxxiii} justice, manhood and liberty."--(rabbi emil g. hirsch). "jewish nationalism on a modern basis in palestine, the old home of the people."--(max nordau). "palestine needs a people, israel needs a country. give the country without a people to the people without a country."--(israel zangwill). in a word it is the purpose of "zionism" to redeem palestine, and give it back to jewish control, create, in fact, a jewish state in the land promised to their fathers. the age has come when the promises of the lord to israel must be fulfilled; and hence an apostle of the new dispensation of the gospel is sent by divine authority to dedicate the land of palestine preparatory to the return of israel to his promised inheritance. after which follows this strange and world-wide movement among the jews looking to the re-establishment of "jewish nationalism on a modern basis in palestine." what other relationship can exist between the mission of the apostle orson hyde and this world-wide movement among the jews for the re-establishment of israel in palestine, but the relationship of cause to effect--under, of course, the larger fact that the set time for the restoration of israel has come? the apostle's mission to jerusalem for the purpose of dedicating that land, preparatory to the return of israel, was without doubt part of the general program for the restoration of israel to their lands and to the favor and blessing of god. _the doctrinal development of the church_. the doctrinal development in this period of the dispensation of the fullness of times, namely, between july, 1839, and the month of may, 1842, about three years, was chiefly in relation to salvation for the dead, and the sacred ritual of the temple. the foundation for this doctrinal development in relation to salvation for the dead, was laid in the very inception of the work. on the occasion of the first visit of the angel moroni to the prophet, on the night of the 21st of september, 1823, among other ancient prophecies quoted by him, and which he declared was soon to be fulfilled, was the prophecy in the fourth chapter of malachi in relation to the future coming of elijah the prophet, "before the coming of the great and dreadful day of the lord." as quoted by the angel there was a slight variation in the language from king james' version, as follows: "behold, i will reveal unto you the priesthood by the hand of elijah the prophet, before the coming of the great and dreadful day of the lord. and he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole world would be wasted at his coming." [22] here the promise is made, that in consequence of the restoration of a certain priesthood, or special keys of authority held by elijah, the promises made to the fathers shall be planted in the hearts of the children, "and the hearts of the children shall turn to their fathers." why? for a complete answer to that question the church waited some years. again, and still early in the history of the work, namely, march, 1830, the lord in a revelation to martin harris through the prophet joseph, added another line or two of knowledge to this doctrine; knowledge which pushed out of the horizon of men's conceptions the terrible and unjust doctrine respecting the eternal punishment which god is supposed to inflict upon those who fail to obey the gospel in this life, and also those who died in ignorance of it. in explanation of the terms, "eternal punishment," and "everlasting punishment," sometimes found in holy writ, the lord said to the prophet: "behold, i am endless, and the punishment which is given from my hand is endless, for endless is my name. wherefore-"eternal punishment is god's punishment. "endless punishment is god's punishment." that is to say, the punishment takes the name of him in whose name it is inflicted; as if it were written, "eternal's punishment," "endless's punishment." and also, it must be understood, that the punishment itself is endless. that is, penalties always attend upon law, and follow its violation. that is an eternal principle. law is inconceivable without accompanying penalties. but it does not follow that those who fall into the transgression of law, and therefore under sentence of eternal's justice, will have to endure affliction of the penalty eternally. justice can be satisfied. mercy must be accorded her claims, and the culprit having been brought to repentance and taught obedience to law through the things which he has suffered, must go free. but only to suffer again the penalties of the law, if he again violates it; for laws and their penalties are eternal. hence eternal punishment, hence endless punishment administered to the violator of the law, until he learns to live in harmony with law. for, on the one hand, as "that which is governed by law is also preserved by law, and perfected and sanctified by the same;" [23] so "that which breaketh a law and abideth not by the law, but seeketh to become a law unto itself, and willeth to abide in sin and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. therefore they must remain filthy still." [24] thus obedience to law becomes a savor of life unto life; while disobedience to law equally becomes a savor of death unto death. in february, 1832, still further light was shed upon the subject of {xxxv} the different states or degrees of glory in which men will live in the future, by the revelation known as "the vision." this revelation is one of the sublimest ever given to man. it utterly discredits and displaces the dogmas about the future of man held by christendom, or at least by protestant christendom. the orthodox, protestant view of man's future is that there are two states in one or the other of which man will spend eternity--in heaven or in hell. if one shall gain heaven, even by ever so small a margin, he will enter immediately upon a complete possession of all its unspeakable joys, equally with the angels and the holiest of saints. not only in the "shorter catechisms," but in nearly all orthodox creeds the accepted doctrine was: "the souls of believers are at their death made perfect in holiness." on the other hand, if one shall miss heaven, even by ever so small a margin, he is doomed to everlasting torment equally with the wickedest of men and vilest of devils, and there is no deliverance for him through all the countless ages of eternity! it will be noted that i have excepted out of participating in the above view of man's future, the catholic church, by ascribing these views only to orthodox protestant christendom. this is because the catholic church doctrine slightly differs from the doctrine of the protestants on this subject. that is catholics do not believe that all christians at death go immediately into heaven, but on the contrary "believe that a christian who dies after the guilt and everlasting punishment of mortal sins have been forgiven him, but who, either from want of opportunity, or through his negligence has not discharged the debt of temporal punishment due to his sin, will have to discharge that debt to the justice of god in purgatory." "purgatory is a state of suffering after this life, in which those souls are for a time detained, which depart this life after their deadly sins have been remitted as to the stain and guilt, and as to the everlasting pain that was due to them, but which souls have on account of those sins still some temporal punishment to pay; as also those souls which leave this world guilty only of venial (that is pardonable) sins. in purgatory these souls are purified and rendered fit to enter into heaven, where nothing defiled enters." [25] as all works of the catholic church accessible to me have nothing on the different degrees of glory in which men shall subsist in eternity, i conclude that catholic teaching is that they who finally attain unto heaven are all equal in glory. so that in the last analysis of the matter, catholic doctrine falls as far below the great truth that god has revealed upon the subject of the future estate of man, as the doctrine of orthodox protestant christendom. here is not the place for an extended exposition of the doctrine in {xxxvi} relation to the future state of man as revealed to joseph smith in the revelation called "the vision." [26] it must suffice here to say that its central principle is resident in the justice and the mercy of god, that requires that every man shall be judged according to his works, considered in the light of his intelligence, his consciousness of right and wrong, and the moral law under which he lived. if he lived in the earth when the gospel of jesus christ was not in the world, or if he lived at places or in circumstances where he did not learn of its existence, much less come to a knowledge of its truths, then the plain dictates of justice demand that some means must exist by which its sanctifying powers may be applied to him in the future; so also as to those who have even once rejected the truth (as in the case of the antediluvians who rejected the teaching of righteous noah, and were disobedient, [27] when once the long suffering of god waited in vain in those days for their repentance); having paid the just penalty of their disobedience, then justice would demand that some means must exist by which the saving principles of the gospel of jesus christ may be applied to them; for only by the acceptance of the principles of the gospel, and by the application of its laws and ordinances as the means by which the grace of god is applied to man, can the sons of men hope for salvation. then as men differ in degree of intelligence; in the intensity of their faith; in the hartiness of their obedience; in the steadiness of their fidelity; and in as much as there is the stern fact of human freedom and responsibility, and the possibility of a short or long resistance to the will of god, even up to eternal resistance to that will, there is an infinitude of states of glory, of so called rewards and punishments, in which man will live in the future. there is one glory of which the sun in heaven is spoken of as being typical; another of which the inferior light of the moon is typical; and another of which the varying light of the stars is typical. and even as one star differs from another star in glory, in light, so differ those states of existence in which men will live in the future, but each assigned to a place, to an environment, that corresponds to the status of his development; which is only the modern way of saying he shall be judged according to his works. these, in brief, are the underlying principles of this remarkable revelation; a revelation which in every way is worthy the encomium that the prophet joseph himself bestowed upon it at the time of its inception: "nothing could be more pleasing to the saints upon the order of the kingdom of the lord, than the light which burst upon the world through the foregoing vision. every law, every commandment, every promise, every truth, and every point touching the destiny of man, from genesis to revelation, where the purity of the {xxxvii} scriptures remains unsullied by the folly of men, go to show the perfection of the theory [of different degrees of glory in the future life] and witnesses the fact that _that document is a transcript from the records of the eternal world_." in june, 1836, while attending to washings and anointings in the kirtland temple, previous to its dedication, the prophet received still further knowledge as to the future state of man. this also was by means of a vision. he says: "the heavens were opened upon us, and i beheld the celestial kingdom of god, and the glory thereof, whether in the body or out, i cannot tell. i saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire; also the blazing throne of god, whereon was seated the father and the son. i saw the beautiful streets of that kingdom, which had the appearance of being paved with gold. i saw fathers adam and abraham, and my father and mother, my brother, alvin, that has long since slept, and marveled how it was that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the lord had set his hand to gather israel the second time, and had not been baptized for the remission of sins. thus came the voice of the lord unto me saying-"_all who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of god; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom, for i, the lord, will judge all men according to their works, according to the desire of their hearts_." "and i also beheld that all children who die before they arrive at the years of accountability, are saved in the celestial kingdom of heaven." the next step in the development of this doctrine of salvation for the dead was the coming of elijah to "turn the heart of the fathers to the children, and the heart of the children to the fathers," according to malachi; to restore the priesthood and "plant in the hearts of the children the promises made to the fathers," by which "the hearts of the children shall be turned to the fathers," according to moroni. and elijah committed the keys of this dispensation of turning the hearts of the fathers and children towards each other to joseph smith and to oliver cowdery. this took place in the kirtland temple on the 3rd of april, 1836. [28] it was not, however, until the nauvoo period that the doctrine of salvation for the dead was fully developed and active steps taken looking to the actual performance of ordinances in their behalf. in the revelation that was given on the 19th of january, 1841, the saints {xxxviii} were commanded to build a house unto the lord, a holy temple unto the most high. "for," said this revelation, "there is not a place found on earth that he may come to and restore again that which was lost unto you, or which he hath taken away, even the fullness of the priesthood; for a baptismal font there is not upon the earth, that they, my saints, may be baptized for those who are dead; for this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me. but i command you, all ye my saints, to build a house unto me; and i grant unto you a sufficient time to build a house unto me, and during this time your baptisms shall be acceptable unto me." that is, the baptisms for the dead should be acceptable unto the lord in other places than the temple, until the temple should be prepared for that ordinance, if the saints would be diligent and build it according to the lord's appointment. moreover, the information is imparted in the revelation that, it is "in zion, and in her stakes, and in jerusalem, those places which i [the lord] have appointed for refuge, shall be the places for your baptisms for your dead." after this revelation was given to the church baptism for the dead was a subject frequently expounded in nauvoo, both by the prophet and other leading elders. it was a theme upon which the twelve apostles dwelt in their epistles to the church both in america and in great britain. baptisms for the dead were performed for some time in the mississippi river, and later, in the latter part of november, 1841, in the baptismal font erected in the basement of the temple, and dedicated for that sacred purpose. for a time some irregularities obtained in relation to this ordinance owing to the fact that the perfect knowledge of the order of it had not then been obtained, but was developed later in this nauvoo period of the history of the church, as will appear in volume v of this work. it was a mighty stride forward in the doctrinal development of the church, this idea of the possibility of salvation for the dead through the administration of the ordinances of the gospel for and in their behalf by their kindred on earth; and greatly enlarged the views of the saints in relation to the importance and wide spread effects of their work. the ends of the earth indeed converged in the labors of the saints henceforth, for their activities in the administrations of the holy ordinances of the gospel would affect all past generations as well as affect all generations to come. it was a bringing into view the full half of the work which up to this time had lain hidden behind the horizon of men's conceptions of that "great and marvelous work" which god from the beginning declared was about to be brought forth among the children of men. [29] {xxxix} _other doctrines of the prophet's teaching_. other doctrines taught by the prophet within the period covered by this volume, relate to the priesthood; to the status of translated persons; to man's personal responsibility for his own conduct, to election and reprobation. a word in relation to each of these doctrines must suffice here since they do not reach their full development in the teachings of the prophet until the last two years of his eventful life, and must therefore receive fuller treatment in the introduction of volume v. relative to the priesthood, the most important items advanced by the prophet in this volume, are, first, the unity of all priesthood, and second, the place and power assigned to adam in the order of the dispensations of the gospel granted to our earth. treating on the unity of the priesthood, the prophet said: "there are two priesthoods spoken of in the scriptures, viz., the melchisedek and the aaronic or levitical. although there are two priesthoods, yet the melchisedek priesthood comprehends the aaronic or levitical priesthood, and is the grand head, and holds the highest authority which pertains to the priesthood, and the keys of the kingdom of god in all ages of the world to the latest posterity on the earth, and is the channel through which all knowledge, doctrine, the plan of salvation, and every important matter is revealed from heaven. its institution was prior to 'the foundation of this earth, or the morning stars sang together, or the sons of god shouted for joy,' and is the highest and holiest priesthood, and is after the order of the son of god, and all other priesthoods are only parts, ramifications, powers and blessings belonging to the same, and are held, controlled, and directed by it. it is the channel through which the almighty commenced revealing his glory at the beginning of the creation of this earth, and through which he has continued to reveal himself to the children of men to the present time, and through which he will make known his purposes to the end of time." respecting the place of adam in the priesthood and his relationship to the dispensations of that priesthood to our earth, the prophet said: "commencing with adam, who was the first man, who is spoken of in daniel as being the 'ancient of days,' or in other words, the first and oldest of all, the great, grand progenitor of whom it is said in another place he is michael, because he was the first and father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom christ was first revealed, and through whom christ has been revealed from heaven, and will continue to be revealed from henceforth. adam holds the keys of the dispensation of the fullness of times; i. e., the dispensation of all the times have been and will {xl} be revealed through him from the beginning to christ, and from christ to the end of all the dispensations that are to be revealed. 'having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fullness of times he might gather together in one all things in christ, both which are in heaven, and which are on earth; even in him (ephesians, 1st chap., 9th and 10th verses). now the purpose in himself in the winding up scene of the last dispensation is that all things pertaining to that dispensation should be conducted precisely in accordance with the preceding dispensations. and again. god purposed in himself that there should not be an eternal fullness until every dispensation should be fulfilled and gathered together in one, and that all things whatsoever, that should be gathered together in one in those dispensations unto the same fullness and eternal glory, should be in christ jesus; therefore he set the ordinances to be the same forever and ever, and set adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them. * * * * these angels are under the direction of michael or adam, who acts under the direction of the lord. * * * * there are many things which belong to the powers of the priesthood and the keys thereof, that have been kept hid from before the foundation of the world; they are hid from the wise and prudent to be revealed in the last times." that it was the design of the lord in building the temple at nauvoo, that there should be other ordinances revealed besides "baptism for the dead," is clearly manifested in the revelation itself, for it says: "and again, verily i say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name. * * * * therefore, verily i say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices, by the sons of levi and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house which my people are always commanded to build unto my holy name. and verily i say unto you, let this house be built unto my name, that i may reveal mine ordinances therein, unto my people; for i deign to reveal unto my church things which have been kept hid from before the foundation of the word, things that pertain to the dispensation of the fullness of times." the ordinances here mentioned in addition to baptism for the dead are chiefly connected with the priesthood of the church, and were fully developed in the teachings of the prophet before the close of his eventful career. {xli} as to the status of translated personages, he said: "many have supposed that the doctrine of translation was a doctrine whereby men were taken immediately into the presence of god, and into an eternal fulness, but this is a mistaken idea. their place of habitation is that of the terrestrial order, and a place prepared for such characters he held in reserve to be ministering angels unto many planets, and who as yet have not entered into as great a fullness as those who are resurrected from the dead." of man being personally responsible for his own conduct, he is reported by the editor of the _times and seasons_ as saying: "he [the prophet] then observed that satan was generally blamed for the evils which we did, but if he was the cause of all our wickedness, men could not be condemned. the devil could not compel mankind to do evil; all was voluntary. those who resisted the spirit of god, would be liable to be led into temptation, and then the association of heaven would be withdrawn from those who refused to be made partakers of such great glory. god _would not_ exert any compulsory means, and the devil _could not_; and such ideas as were entertained [on these subjects] by many were absurd." what beautiful harmony between the prophet's doctrine here and that of the apostle james: "let no man say when he is tempted, i am tempted of god: for god cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he is drawn away of his own lusts, and enticed. then when lust hath conceived, it bringing forth sin: and sin when it is finished, bringeth forth death." [30] of election, a term used generally in connection with reprobation, when commenting on the 9th chapter of romans,--wherein paul is supposed to teach the doctrine of election,--the prophet is represented as saying: "he then spoke on the subject of election, and read the 9th chapter of romans, from which it was evident that the election there spoken of was pertaining to the flesh, and had reference to the seed of abraham, according to the promise god made to abraham, saying, 'in thee, and in thy seed, all the families of the earth shall be blessed.' * * * the whole of the chapter had reference to the priesthood and the house of israel: and unconditional election of individuals to eternal life was not taught by the apostles. god did elect or predestinate, that all those who would be saved, should be saved in christ jesus, and through obedience to the gospel, but he passes over no man's sins, but visits them with correction, and if his children will not repent of their sins he will discard them." these several doctrines mark rapid development in the prophet's work as an instructor in sacred things, and clearly indicate his increasing capacity and power as prophet, seer and teacher. footnotes 1. the population in 1830 was but 155,061; and in 1840, 472,254. 2. the population of illinois in 1900 was 4,821,550--nearly five millions: the estimated population for 1908 is 5,590,000. 3. commenting once in a half humorous way upon his "exalted" military rank, the prophet said to josiah quincy, who remarks that the prophet at the time of his visit to nauvoo (may, 1843), was at the head of 3,000 men equipped by the state of illinois, represents him as having said: "i decided that the commander of my troops ought to be a lieutenant-general, and i was, of course, chosen to that position. i sent my certificate of election to governor ford, and received in return a commission of lieutenant-general of the nauvoo legion of the militia of the state of illinois. now, on examining the constitution of the united states, i find that an officer must be tried by a court martial composed of his equals in rank; and as i am the only lieutenant-general in the country, i think they will find it pretty hard to try me." _figures of the past_, p. 383. 4. this volume, p. 249. 5. section 11, this volume, p. 241. the prophet quoted from memory, and is not exact; the exact language is--"as they deem necessary for the peace, benefit, good order, regulation, convenience and cleanliness of said city." 6. the official census of 1905 give the population of new york at 4,014,304. the estimated population on january 1, 1908, is 4,285,435. 7. official returns for 1900 give philadelphia a population of 1,293,697. the estimated population for jan. 1, 1908, is 1,491,161. 8. official statistics for 1905 give boston a population of 595,083. the estimated population for jan. 1, 1908, is 607,340. 9. official returns for 1900 give baltimore a population of 508,957. the estimated population for jan. 1, 1908, is 567,000. 10. the estimated population of brooklyn as a borough of greater new york is given on jan. 1, 1908, as 1,448,095. 11. official statistics for 1900 give chicago a population of 1,698,575. the estimated population for jan. 1, 1908 is 2,483,641. 12. official statistics for 1900 give st. louis a population of 575,238. the estimated population on jan. 1, 1908, is 50,000. 13. art. iii const. u.s., sec. ii. 14. am. commonwealth (bryce) vol. i p. 231. 15. railroad co. v. tennessee, u.s. reports 101, 337. 16. clark v. barnard u.s. 108, 436, and green v. state 73 cal. 29 et seq. 17. see cooler's constitutional limitations, chapter ii, also louisiana v. jumel 107 u.s. reports, p. 711, 2 sup. et. rep. 128. 18. history of the church, vol. iii, p. 46. 19. see this volume, p. 375. 20. _ibid_. 21. the prayer of dedication will be found at pp. 456-459. 22. history of the church, vol. i, p. 12. 23. doctrine and covenants, sec. lxxxviii:34. 24. _ibid_, verse 35. 25. the quotations in the above are from "catholic belief," by bruno, d. d. of the catholic church. 26. doctrine and covenants, sec. lxxvi, and history of the church vol. i, 245 _et seq_. 27. 1 peter iii, 18-22. 28. see history of the church, vol. ii, p. 435-436. also doc. and cov. sec. cx. 29. see doc. and cov. the opening paragraph of sections iv, vi, xi, xii, xiv, all given in the year 1829. 30. james 1, 13-15 {1} chapter i. the departure of the twelve for england--manifestation of god's power in healing the sick at commerce. [sidenote: the prophet's literary methods.] _friday, july 5, 1839._--i was dictating history, i say dictating, for i seldom use the pen myself. i always dictate all my communications, but employ a scribe to write them. _saturday, 6._--i was at home reviewing the church records. [sidenote: farewell to the twelve.] _sunday, 7._--i was at the meeting held in the open air, at which a large assemblage was expected to listen to the farewell address of the twelve, who were then about to take their departure on a most important mission, namely to the nations of the earth and the islands of the sea. elder john e. page being the first of the twelve present, opened the meeting by addressing a few words of an introductory nature; after singing and prayer, elder page {2} delivered a very interesting discourse on the subject of the book of mormon, recapitulating, in short terms, the principles of a former discourse on the same subject, and afterwards proceeded to read portions from the bible and book of mormon concerning the best criterions whereby to judge of the authenticity of the latter; and then went on to show in a very satisfactory manner, that no impostor would ever attempt to make such promises as are contained on pages five hundred forty-one, [1] and five hundred and thirty-four. [2] he then bore testimony. after noon the meeting was again opened by prayer. elder john taylor spoke on the subject of this dispensation; the other angel which john saw, having the everlasting gospel to preach, he then bore testimony of the truth of the book of mormon. elder woodruff's address went chiefly to exhortation to the saints; after which he also bore his testimony. elder orson hyde next came forward, and having alluded to his own late fall, [3] exhorted all to perseverance in the things of god, expressed himself one with his brethren, and bore testimony to his knowledge of the truth, and the misery of falling from it. elder brigham young made some very appropriate remarks, and also bore testimony to the truth of these things, and gave an invitation to come forward and be baptized, when three manifested their determination to renounce the world and take upon themselves the name of jesus christ. one brother was then confirmed; after which president sidney rigdon addressed the meeting in a very feeling manner. he showed that it must be no small matter which could induce men to leave their families and their homes to travel over all the earth amidst persecutions and trials, such as always followed the preaching of this gospel. he then addressed himself to {3} the twelve and gave them some counsel and consolation as far as lay in his power; after which i requested their prayers, and promised to pray for them. the meeting was large and respectable; a great number were present who did not belong to the church. the most perfect order prevailed throughout. the meeting was dismissed about half-past five, when we repaired to the water, and the three candidates were baptized and confirmed. [sidenote: the l. d. s. hymn book.] _monday, tuesday and wednesday, 8th, 9th and 10th of july_.--i was with the twelve selecting hymns, for the purpose of compiling a hymn book. about this time much sickness began to manifest itself among the brethren, as well as among the inhabitants of the place, so that this week and the following were generally spent in visiting the sick and administering to them; some had faith enough and were healed; others had not. [sidenote: administration to the sick.] _sunday, 21_.--there was no meeting on account of much rain and much sickness; however many of the sick were this day raised up by the power of god, through the instrumentality of the elders of israel ministering unto them in the name of jesus christ. _monday and tuesday, 22nd and 23rd_.--the sick were administered unto with great success, [4] but many remain sick, and new cases are occurring daily. {4} _discourses by the brothers pratt_. _sunday 28_.--meeting was held as usual. elder parley p. pratt preached on the gathering of israel. in the afternoon orson pratt addressed the church on the necessity of keeping the commandments of god. i spoke, and admonished the members of the church individually to set their houses in order, to make clean the inside of the platter, and to {5} meet on the next sabbath to partake of the sacrament, in order that by our obedience to the ordinances, we might be enabled to prevail with god against the destroyer, and that the sick might be healed. all this week chiefly spent among the sick, who in general are gaining strength, and recovering health. [sidenote: prayer meeting for the sick.] _sunday, august 4._--the church came together for prayer meeting and sacrament. i exhorted the church at length, concerning the necessity of being righteous, and clean at heart before the lord. many others also spoke; especially some of the twelve, who were present, professed their willingness to proceed on their mission to europe, without either purse or scrip. the sacrament was administered; a spirit of humility and harmony prevailed, and the church passed a resolution that the twelve proceed on their mission as soon as possible, and that the saints provide for their families during their absence. _letter to isaac russell, reproving him for issuing pretended revelations to the saints_. commerce, hancock county, illinois, 5th august, 1839. dear sir:--i have been requested to write you on behalf of the twelve, who are just on the eve of their departure for england, and {6} inform you, that "this thing" which you have thought proper to write as a revelation "to the church in alston and the branches round about," to which you yourself administered, has "already come to the knowledge of the churches" both here and elsewhere, and lest you should have any doubt concerning the fact, we send you a copy of your revelation to that church. i am sir, with all respect, yours truly, james mulholland. p. s.--isaiah chap. l, 10th and 11th verses. [5] in my own behalf i wish to state that i sincerely wish that it may soon come to pass that you, sir, and all our friends at far west may perceive that you are walking in the light of a fire, and sparks that you have yourselves kindled; and that you may turn around and fear the lord, obey the voice of his servant, and thereby escape the sentence, "ye shall lie down in sorrow." j. m. _to mr. isaac russell, far west, missouri_. _conference in new jersey_. _friday, 9_.--a conference was held at brother caleb bennett's monmouth county, new jersey, elder john p. greene presiding. the new york and brooklyn branches were represented by the president as being in good fellowship. there were represented at this conference the following branches, by elder ball, shrewsbury, new jersey, numbering twenty members; montage, three; minissink, new hampshire, two; albany, eight; holliston, massachusetts, sixteen; elder dunham represented hamilton, madison county, forty-six; samuel james, leechburg, pennsylvania, forty. _sunday, 11_.--i attended meeting in the forenoon and heard a sermon by parley p. pratt. in the afternoon there was one baptized, and four were confirmed, namely, {7} brother hibbard, his wife, little son, and daughter. the sacrament was administered. this week i spent chiefly in visiting the sick; sickness much decreased. _sunday, 18_.--rode out in the forenoon. orson pratt preached upon the order and plan of creation. three were baptized. afternoon: three confirmed and one ordained an elder. this week i spent chiefly among the sick. the church made a purchase of eighty acres from william white for four thousand dollars, lying directly north of the hugh white purchase. _sunday, 25_.--i attended meeting. sickness decreasing. _thursday, 29_.--elders parley p. pratt and family, orson pratt and hiram clark, started on their mission to england, in their own two-horse carriage--their route lying through illinois, indiana, and to detroit, the capital of michigan, situated near the head of lake erie, about five hundred and eighty miles distant. [sidenote: progress of the work in england.] _saturday, 31_.--the work is spreading in england. elder richards went to the staffordshire potteries this day, and presidents joseph fielding and william clayton were visiting and setting in order many of the branches, and ordaining many to the ministry who are diligent in preaching as they have opportunity on the sabbath in the surrounding villages. _sunday, september 1_.--i attended meeting, and spoke concerning some errors in parley p. pratt's writings. this week sickness much decreased. _monday, 9_, and the greater part of the week.--i spent in visiting the sick, and attending to the settlement of our new town. [6] {8} _the prophet's letter to isaac galland.--nauvoo affairs_. commerce, illinois, 11th september, 1839. dear brother galland:--we have had the great pleasure of receiving your favor of the 24th july; and learning thereby that you and your family had arrived at chillicothe in safety and in health. we perceive that you have had a rather narrow escape from a serious accident; and doubtless the hand of the lord is to be acknowledged in the matter, although unperceived by mortal eye. time and experience will teach us more and more how easily falsehood gains credence with mankind in general, rather than the truth; but especially in taking into consideration the plan of salvation. the plain simple order of the gospel of jesus christ never has been discerned or acknowledged as the truth, except by a few--among whom were "not many wise men after the flesh, not many mighty, not many noble;" whilst the majority have contented themselves with their own private opinions, or have adopted those of others, according to their address, their philosophy, their formula, their policy, or their fineness may have attracted their attention, or pleased their taste. but, sir, of all the other criterions whereby we may judge of the vanity of these things, one will be always found true, namely, that we will always find such characters glorying in their own wisdom and their own works; whilst the humble saint gives all the glory to god the father, and to his son jesus christ, whose yoke is easy and whose burden is light, and who told his disciples that unless they became like little children they could not enter the kingdom of heaven. as to the situation of the church here, matters go with us as well as can reasonably be expected; we have had considerable sickness amongst us, but very few deaths; and as the greater part are now recovering we yet hope to have shelters provided before the winter shall set in. since you left here, we have purchased out all mr. hotchkiss' interest hereabouts. his farm we have laid out as an addition to our town, nauvoo, and the town of commerce we also hope to build up. some of the twelve and others have already started for europe, and the remainder of that mission we expect will go now in a few days. according to intelligence received since you left, the work of the lord rolls on in a very pleasing manner, both in this and in the old country. in england many hundreds have of late been added to our numbers; but so, even so, it must be, for "ephraim he hath mixed himself among the people." and the savior he hath said, "my sheep hear my voice;" and also, "he that heareth you, heareth me;" and, "behold i will bring them again from the north country, and gather them from the coasts of the earth." and as john heard the voice saying, "come out of her, {9} my people," even so must all be fulfilled; that the people of the lord may live when "babylon the great is fallen, is fallen." there has quite a number of families gathered up here already; and we anticipate a continuance, especially as upon inquiry we have found that we have not had more than [the usual] ratio of sickness here, notwithstanding the trials we have had, and the hardships to which we have been exposed. calculating as we do, upon the mercy and power of god in our behalf, we hope to persevere on in every good and useful work, even unto the end, that when we come to be tried in the balance we may not be found wanting. with all good wishes and prayers for the temporal and eternal salvation of yourself and your family, as well as of all the honest in heart over the face of the earth, we remain, sir, with sincerity, your friend and brother, joseph smith, jun. _addressed to isaac galland, esq., kirtland, geauga, county, ohio_. _friday, 13_.--i left home for brother william smith's place. [sidenote: brigham young starts on his mission.] _saturday, 14_.--president brigham young started from his home at montrose, for england. his health was very poor; he was unable to go thirty rods to the river without assistance. after he had crossed the ferry he got brother israel barlow to carry him on his horse behind him to heber c. kimball's where he remained sick until the 18th. he left his wife sick with a babe only ten days old, and all his children sick, unable to wait upon each other. i returned home this evening. _sunday, 15_.--i was visiting the sick. _monday and tuesday, 16 and 17_.--was engaged in arranging the town lots. [sidenote: departure of elders young and kimball from nauvoo.] _wednesday, 18_.--went to burlington, iowa territory. elders young and kimball left sister kimball and all her children sick, except little heber; [7] went thirteen miles on their journey towards england, and were left at brother osmon m. duel's, who {10} lived in a small cabin near the railway between commerce and warsaw. they were so feeble as to be unable to carry their trunks into the house without the assistance of sister duel, who received them kindly, prepared a bed for them to lie on, and made them a cup of tea. _thursday, 19_.--i returned this evening from burlington. brother duel carried elders young and kimball in his wagon to lima, sixteen miles, where another brother received them and carried them to father mikesell's near quincy, about twenty miles; the fatigue of this day was too much for their feeble health; they were prostrated, and obliged to tarry a few days to recruit. _friday and saturday, 20 and 21_.--at home attending to domestic and church business. elders george a. smith, reuben hedlock, and theodore turley started for england, and upset their wagon on the bank of the river, before they got out of sight of commerce. elders smith and turley were so weak they could not get up, and brother hedlock had to lift them in again. soon after, some gentlemen met them and asked who had been robbing the burying ground--so miserable was their appearance through sickness. _sunday, 22_.--i presided at the meeting, and spoke concerning the "other comforter," as i had previously taught the twelve. [8] {11} this week i spent in transacting various business at home, except when visiting the sick, who are in general recovering, though some of them but slowly. _wednesday, 25_.--president young went to charles c. rich's; 26th, to brother wilber's; 27th, brother wilber carried elders young and kimball to pittsfield. [sidenote: items of doctrine--the prophet.] _sunday, 29_.--held meeting at my own house. after others had spoken i spoke and explained concerning the uselessness of preaching to the world about great judgments, but rather to preach the simple gospel. explained concerning the coming of the son of man; also that it is a false idea that the saints will escape all the judgments, whilst the wicked suffer; for all flesh is subject to suffer, and "the righteous shall hardly escape;" still many of the saints will escape, for the just shall live by faith; yet many of the righteous shall fall a prey to disease, to pestilence, etc., by reason of the weakness of the flesh, and yet be saved in the kingdom of god. so that it is an unhallowed principle to say that such and such have transgressed because they have been preyed upon by disease or death, for all flesh is subject to death; and the savior has said, "judge not, lest ye be judged." _monday, 30_.--the fore part of this week i was at home preparing for conference. elders young and kimball went to brother decker's and mr. murray's, sister kimball's father. _tuesday, october 1_.--elders young and kimball went to brother lorenzo young's. _thursday, 3_.--i was in counsel with the brethren. _friday, 4_.--lorenzo young carried elders young and kimball to jacksonville. _saturday, 5_.--the friends and brethren conveyed the elders of the british mission to springfield, where they were kindly treated and nursed, for they were yet very feeble. i attended a general conference of the church of jesus {12} christ of latter-day saints at commerce, hancock county, illinois, of which the following are the minutes: _minutes of conference at commerce, illinois, october 6th, 7th and 8th, 1839_. the meeting was opened by prayer by president joseph smith, jun., after which he was appointed president, and james sloan clerk of the conference, by a unanimous voice of the meeting. the president then spoke at some length upon the situation of the church; the difficulties they have had to contend with; and the manner in which they had been led to this place; and wanted to know the views of the brethren, whether they wished to appoint this a stake of zion or not; stating that he believed it to be a good place, and suited for the saints. it was then unanimously agreed upon that it should be appointed a stake and a place of gathering for the saints. the following officers were then appointed--namely, william marks to be president; bishop whitney to be bishop of middle ward; bishop partridge to be bishop of upper ward; bishop knight to be bishop of lower ward; george w. harris, samuel bent, henry g. sherwood, david fullmer, alpheus cutler, william huntington, thomas grover, newel knight, charles c. rich, david dort, seymour brunson, lewis d. wilson, to be the high council; who being respectfully called upon accepted their appointment. it was then voted that a stake of the church be established on the west side of the river, in iowa territory; over which elder john smith was appointed president; alanson ripley, bishop; and asahel smith, john m. burk, abraham o. smoot, richard howard, willard snow, erastus snow, david pettigrew, elijah fordham, edward fisher, elias smith, john patten, stephen chase, were elected high council. don c. smith was elected to be continued as president of the high priesthood [high priest's quorum]. orson hyde to stand in his former office, [an apostle] and william smith to be continued in his standing, [in the quorum of the twelve.] letters were then read respecting the absence of members on account of ill health. it was voted that harlow redfield be suspended until he can have a trial; and in the meantime that he should not act as president of a branch, or preach. voted that john daley, james daley, and milo andrus retain their station in the church. voted that ephraim owen's confession for disobeying the word of wisdom be accepted. brothers edward johnston, benjamin johnston, samuel musick, john s. fullmer, jabez lake, benjamin jones, henry our bough, reddin a. allred, george w. gee, jesse mcintyre, james {13} brown, henry miller, artemas johnson, joseph g. hovey, robert d. foster, fields b. jacaway, zadok bethers, william allred, william b. simmons, william w. edwards, sen., william h. edwards, jun., hosea stout, thomas rich, allen j. stout, esaias edwards, john adams, daniel miller, simeon j. comfort, graham coltrin, william hyde, andrew henry, reddick n. allred, eli lee, hiram w. mikesell and thomas s. edwards were appointed elders of the church, who all accepted of their appointment, with the exception of thomas s. edwards. john gaylord was admitted into the church upon his confession. abel casto was confirmed by the laying on of hands. the meeting then adjourned until sunday morning; after which six were baptized by joseph smith, jun. the assembly was very large. the conference met on sunday morning, the 6th, pursuant to adjournment at eight o'clock a. m., when samuel williams, reuben foot, orlando d. hovey, tunis rappleyee, sheffield daniels, albert milner, david b. smith, ebenezer richardson, pleasant ewell, and william helm were appointed elders of the church, and were ordained under the hands of reynolds cahoon, seymour brunson, samuel bent and alpheus cutler. after some remarks from the president respecting order, and decorum during conference, elder lyman wight spoke concerning the duties of priests and teachers. president joseph smith, jun., then addressed the conference, in relation to appointing a patriarch, and other matters connected with the well being of the church. having now got through the business matters, the president proceeded to give instruction to the elders respecting preaching the gospel, and pressed upon them the necessity of getting the spirit, so that they might preach with the holy ghost sent down from heaven; to be careful in speaking on those subjects which are not clearly pointed out in the word of god, which lead to speculation and strife. those persons who had been baptized, were then confirmed, and several children received blessings by elders cutler, bent, and brunson. elder lyman wight then addressed the meeting on the subject of raising funds by contribution, towards paying for the lands which had been contracted for as a settlement for the church, after which contributions were received for that purpose. judge elias higbee was appointed to accompany presidents joseph smith, jun., and sidney rigdon to the city of washington. the meeting then adjourned until monday morning. conference met on monday morning, october 7th, pursuant to adjournment. the president spoke at some length to the elders, and explained {14} many passages of scripture. elder lyman wight spoke on the subject of the resurrection, and other important subjects; when he offered the following resolution, which passed unanimously; resolved: that a new edition of hymn books be printed immediately, and that the one published by d. w. rogers be utterly discarded by the church. elder ezra hayes was then put upon trial for teaching doctrine injurious to the church, and for falsehoods, which were proven against him; his license was taken from him, and he required to give satisfaction to those whom he had offended. charges having been preferred against brother rogers, it was agreed that the case be handed over to the high council. asahel perry made application to be received into fellowship, and was voted into his former standing. after having referred the business not gone into, to the high council, the president then returned thanks to the conference for their good attention and liberality, and having blessed them in the name of the lord, the conference was dismissed. the next conference was appointed to be held on the sixth day of april next. _tuesday, 8_.--after conference, this week i was mostly engaged in attending to the general affairs of the church, and principally about home. _friday, 11_.--this evening, elders young, kimball, george a. smith, hedlock, and turley started from springfield, traveled eight miles on their journey, and stayed with father draper. _saturday, 12_.--the elders of the british mission left father draper's and pursued their journey toward terre haute. [sidenote: death of john young, brigham young's father.] this day president brigham young's father, john young, sen., died at quincy, adams county, illinois. he was in his seventy-seventh year, and a soldier of the revolution. he was also a firm believer in the everlasting gospel of jesus christ; and fell asleep under the influence of that faith that buoyed up his soul, in the pangs of death, to a glorious hope of immortality; fully testifying to all, that the religion he enjoyed in life was able to {15} support him in death. he was driven from missouri with the saints in the latter part of last year. he died a martyr to the religion of jesus, for his death was caused by his sufferings in the cruel persecution. _sunday, 13_.--i attended meeting in the grove. the assembly was small on account of the cold weather. _tuesday, 15_.--in the afternoon i went to quincy in company with brother hyrum smith, john s. fullmer, and bishop knight. quite a number of families moving into commerce. _thursday, 17_.--the brethren arrived at terre haute. brothers smith, hedlock, and turley stopped at brother nahum milton stow's. [sidenote: hardships of the elders of the british mission.] in the evening doctor modisett went down to see the brethren, and appeared to be very much affected to see them so sick, and having to lie upon the floor on a straw bed that had been put into the wagon at springfield, by the brethren, for elder young to lie on, as he was not able to sit up when he left there. when the doctor returned home, he told elders young and kimball, he could not refrain from shedding tears to see the brethren going upon such a long mission, and in such suffering circumstances. elders young and kimball said they thought the doctor might have relieved them from "their suffering and indigent circumstances upon their long mission," for he told them in the course of the evening, that his taxes in that place amounted to over four hundred dollars, besides having other property to a great amount. elder kimball was very sick; he stopped with brother young at doctor modisett's. in the evening doctor modisett gave elder kimball about forty drops of morphine, saying it would relieve him of his distress, and probably he would get a nap. in about fifteen minutes brother kimball complained of feeling very strange; he rose from his seat and would have fallen, but brother young caught him and gently eased him to the floor, where he {16} lay for some time; and it was by faith and the close attention of brother young and the family that his life was preserved through the night. _friday, 18_.--brothers smith, hedlock, and turley went on their journey. _saturday, 19_.--the high council appointed for the stake of the church in iowa, met at asahel smith's, nashville, and organized; john smith, president; elias smith, clerk; reynolds cahoon and lyman wight were chosen counselors to president john smith, and approved by the council. council organized according to number. [9] _minutes of the nauvoo high council, 20th october, 1839_. the members of the high council elected at the october conference, met and organized at w. d. huntington's, where harlow redfield was restored to fellowship; and voted that this high council disfellowship any and all persons that shall hereafter carry over or ferry across the river, any people or freight to the injury of said ferry from commerce to montrose. _voted_ that the horse boat be repaired from the moneys received on sale of lots in nauvoo, and that d. c. davis be master of said ferry boat for the ensuing year. _voted_ that joseph smith, jun., and his family be exempt from receiving in future such crowds of visitors as have formerly thronged his house; and that the same be published in the _times and seasons_. _voted_, that this council disfellowship any and all persons who shall knowingly suffer and allow any animal (subject to their control) to destroy the crops, fruit, or plants of the earth belonging to any other person or persons, and to their injury, and that this resolution be published in the _times and seasons_. adjourned until tomorrow evening. high council met pursuant to adjournment, and voted that president joseph smith, jun., go as a delegate to washington; and that if he went he should have a recommend from the council. _voted_ that james mulholland be clerk for the land contracts, when needed by president smith; that joseph smith, jun., be treasurer of said church, and james mulholland sub-treasurer. {17} _voted_ that henry g. sherwood should set the price upon, exhibit, contract and sell town lots in nauvoo, when needed, and report his doings to presidents joseph smith and hyrum smith, for their approval, and that five hundred dollars be the average price of lots, i. e., none less than two hundred dollars, nor more than eight hundred dollars. _voted_ that the high council meet every sunday evening at dimick huntington's; that d. c. davis have thirty dollars per month for his services as ferryman; and that these proceedings be published in the _times and seasons_. [signed] henry g. sherwood, clerk. _tuesday, 22_.--brother james modisett took elders young and kimball in his father's carriage and carried them twenty miles to the house of brother addison pratt; from thence they were carried by elder almon w. babbitt to pleasant garden, and put up with brother jonathan crosby. elder almon babbitt was preaching in that region with good success; he had baptized five. _saturday, 26_.--brother babbitt took elders young and kimball ten miles on their way to father scott's. king follett, the last of the brethren in bonds in missouri, had his trial and was set free some time previous to this day. _sunday, 27_.--john scott took elders young and kimball on their way fifteen miles, some part of it in the rain; they were yet very feeble, and put up at a tavern in belville, and when the stage coach came along, took passage, and rode night and day to willowby, near kirtland. the high council of nauvoo voted that the clerk's fees of james mulholland be thirty dollars per month; that the treasurer pay vinson knight one hundred and fifty dollars, for the iowa side of the ferry at montrose as per charter. _voted_, that sister emma smith select and publish a hymn-book for the use of the church, and that brigham young be informed of this action and he not publish the hymns taken by him from commerce; and that the {18} council assist in publishing a hymn-book and the _times and seasons_. _monday, 28_.--the high council voted to build a stone house at upper commerce, to be used for boarding; that elder oliver granger be requested to assist with funds to print the hymn-book; that samuel dent, davison hibbard, and david dort be trustees for building the stone schoolhouse in contemplation; and that alpheus cutler and jabez durphy be the architects and building committee for said house. _voted_, to finish the office of president joseph smith, jun. _voted_, that the recommends drawn by elder sherwood, recommending, constituting, and appointing joseph smith, jun., sidney rigdon, and elias higbee, delegates for the church, to importune the president and congress of the united states for redress of grievances, be signed by this council. footnotes. 1. see pp. 573-4, current edition. 2. see pp. 565-567, current edition. 3. see history of the church, vol. iii, pp. 167-8. 4. "in consequence of the persecutions of the saints in missouri, and the exposures to which they were subjected, many of them were taken sick soon after their arrival at commerce, afterwards called nauvoo; and as there was but a small number of dwellings for them to occupy, joseph had filled his house and tent with them, and through constantly attending to their wants, he soon fell sick himself. after being confined to his house several days, and while meditating upon his situation, he had a great desire to attend to the duties of his office. on the morning of the 22nd of july, 1839, he arose from his bed and commenced to administer to the sick in his own house and door-yard, and he commanded them in the name of the lord jesus christ to arise and be made whole; and the sick were healed upon every side of him. "many lay sick along the bank of the river; joseph walked along up to the lower stone house, occupied by sidney rigdon, and he healed all the sick that lay in his path. among the number was henry g. sherwood, who was nigh unto death. joseph stood in the door of his tent and commanded him in the name of jesus christ to arise and come out of his tent, and he obeyed him and was healed. brother benjamin brown and his family also lay sick, the former appearing to be in a dying condition. joseph healed them in the name of the lord. after healing all that lay sick upon the bank of the river as far as the stone house, he called upon elder kimball and some others to accompany him across the river to visit the sick at montrose. many of the saints were living at the old military barracks. among the number were several of the twelve. on his arrival the first house he visited was that occupied by elder brigham young, the president of the quorum of the twelve, who lay sick. joseph healed him, then he arose and accompanied the prophet on his visit to others who were in the same condition. they visited elder wilford woodruff, also elders orson pratt, and john taylor, all of whom were living in montrose. they also accompanied him. "the next place they visited was the home of elijah fordham, who was supposed to be about breathing his last. when the company entered the room, the prophet of god walked up to the dying man and took hold of his right hand and spoke to him; but brother fordham was unable to speak, his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. joseph held his hand and looked into his eyes in silence for a length of time. a change in the countenance of brother fordham was soon perceptible to all present. his sight returned, and upon joseph asking him if he knew him, he, in a low whisper, answered 'yes.' joseph asked him if he had faith to be healed. he answered, 'i fear it is too late; if you had come sooner i think i would have been healed.' the prophet said 'do you believe in jesus christ?' he answered in a feeble voice, 'i do.' joseph then stood erect, still holding his hand in silence several moments; then he spoke in a very loud voice, saying, 'brother fordham, i command you, in the name of jesus christ, to arise from this bed and be made whole.' his voice was like the voice of god, and not of man. it seemed as though the house shook to its very foundations. brother fordham arose from his bed, and was immediately made whole. his feet were bound in poultices which he kicked off; then putting on his clothes he ate a bowl of bread and milk and followed the prophet into the street. "the company next visited brother joseph bates noble, who lay very sick. he also was healed by the prophet. by this time the wicked became alarmed and followed the company into brother noble's house. after noble was healed, all kneeled down to pray. brother fordham was mouth, and while praying he fell to the floor. the prophet arose, and on looking around he saw quite a number of unbelievers in the house, whom he ordered out. when the room was cleared of the wicked, brother fordham came to and finished his prayer. "after healing the sick in montrose, all the company followed joseph to the bank of the river, where he was going to take the boat to return home. while waiting for the boat, a man from the west, who had seen that the sick and dying were healed, asked joseph if he would not go to his house and heal two of his children who were very sick. they were twins and were three months old. joseph told the man he could not go, but he would send some one to heal them. he told elder woodruff to go with the man and heal his children. at the same time he took from his pocket a silk bandanna handkerchief, and gave to brother woodruff, telling him to wipe the faces of the children with it, and they should be healed; and remarked at the same time: 'as long as you keep that handkerchief it shall remain a league between you and me.' elder woodruff did as he was commanded, and the children were healed, and he keeps the handkerchief to this day. "there were many sick whom joseph could not visit, so he counseled the twelve to go and visit and heal them, and many were healed under their hands. on the day following that upon which the above-described events took place, joseph sent elders george a. and don carlos smith up the river to heal the sick. they went up as far as ebenezer robinson's--one or two miles--and did as they were commanded, and the sick were healed." _leaves from my journal_, (wilford woodruff) ch. xix. 5. "who is among you that feareth the lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the lord, and stay upon his god. "behold, all ye that kindle a fire, that compass yourselves about with sparks. walk in the light of your fire, and in the sparks that ye have kindled. this shall ye have of mine hand; ye shall lie down in sorrow." 6. this has reference to the hotchkiss purchase which had just recently been laid out as part of the rapidly growing town of nauvoo. it constituted the north west part of the city, extending some distance along the river front, and back on to the height of land overlooking the river bottom. 7. the departure of these two elders upon their mission to england is worthy of a more extended notice. a brother by the name of charles hubbard sent a boy with a team to take them a day's journey on their way. elder kimball left his wife in bed shaking with ague, and all his children sick. it was only by the assistance of some of the brethren that heber himself could climb into the wagon. "it seemed to me," he remarked afterwards in relating the circumstance, "as though my very inmost parts would melt within me at the thought of leaving my family in such a condition, as it were, almost in the arms of death. i felt as though i could scarcely endure it." "hold up!" said he to the teamster, who had just started, "brother brigham, this is pretty tough, but let us rise and give them a cheer." brigham, with much difficulty, rose to his feet, and joined elder kimball in swinging his hat and shouting, "hurrah, hurrah, hurrah, for israel!" the two sisters, hearing the cheer came to the door--sister kimball with great difficulty--and waved a farewell; and the two apostles continued their journey, without purse, without scrip, for england. 8. see vol. iii, pp. 379-381. 9. that is to say, to quote from the revelation establishing the high council--"whenever an high council of the church is regularly organized, * * * it shall be the duty of the twelve counselors to cast lots by numbers and thereby ascertain, who of the twelve shall speak first, commencing with number one, and so in succession to number twelve."--_doctrine and covenants, section cii_. {19} chapter ii. the prophet's journey to washington--the petition of the saints to the congress of the united states for redress of the wrongs inflicted upon them in missouri. [sidenote: departure of the prophet for washington.] _tuesday, 29_.--i left nauvoo accompanied by sidney rigdon, elias higbee, and orrin p. rockwell, in a two-horse carriage for the city of washington, to lay before the congress of the united states, the grievances of the saints while in missouri. we passed through carthage, and stayed at judge higbee's over night, and the next day we arrived at quincy. _thursday, 31_.--we tarried at quincy to complete the necessary papers for our mission. elder rigdon was sick. _friday, november 1_.--we pursued our journey towards springfield, illinois, and put up with brother wilber, where we found doctor robert d. foster, who administered to elder rigdon. _saturday, 2_.--continued our journey, and during the day put up with a friend on the bank of the illinois river, so that dr. foster, who accompanied us so far for that purpose, might administer medicine to elder rigdon again. _sunday, 3_.--continued our journey and staid with a friend over night. dr. foster continued to accompany us. [sidenote: progress of the twelve towards england.] elders young and kimball arrived at cleveland, ohio, {20} about 1 o'clock in the morning; and while waiting for the stage until about noon, elders smith, turley, and hedlock, who left them at terre haute, drove up, having picked up elder taylor by the way, he having been left sick by his company in the east part of indiana. they were in good health, compared with what they had been, and in fine spirits. george a. smith tarried in cleveland till the next day, to visit his relatives. brothers young, kimball, taylor, and turley rode in the stage, and brother hedlock and mr. murray in their wagon to willoughby, and from thence they all rode into kirtland together. [sidenote: canadian saints en route for nauvoo.] _monday, 4_.--we arrived at springfield, and put up with brother john snider. when within one mile of the city, we met william law [1] and company with seven wagons from canada, who returned with us to springfield, and tarried while we did, until the 8th. i preached several times while here. general james adams, [2] judge of probate, heard of me, sought me out, and took me home with him, and treated me like a father. president brigham young and his brother john visited their sister, mrs. kent. there was some division of sentiment among the kirtland brethren. {21} _thursday, 7_.--the high council of iowa completed their organization at elijah fordham's, at montrose. _friday, 8_.--we started from springfield. dr. foster having concluded to continue on the journey on account of elder rigdon's health, which was still quite poor. we pursued our journey through indiana towards columbus, ohio. the traveling was bad, and our progress slow. _sunday, 10_.--elder taylor preached in the forenoon, and elder kimball in the afternoon, in the house of the lord at kirtland. _thursday, 14_.--elder orson hyde left commerce, illinois, intending to go east as far as philadelphia. he had just begun to recover from a four months' illness of fever and ague. [sidenote: elder taylor anointed in the kirtland temple.] _sunday, 17_.--president young preached in the house of the lord in the forenoon, and john taylor in the afternoon. in the evening, president brigham young anointed elder john taylor in the house of the lord, and elder daniel s. miles anointed theodore turley, all of which was sealed with the shout of hosanna. _monday, 18_.--president young visited brother r. potter at newbury, and returned on tuesday to kirtland. about this time we had arrived near columbus, where the roads were so bad, elder rigdon's health so poor, and the time so fast approaching when it was necessary for the committee to be in washington, that i started in the stage with judge higbee on the most expeditious route to washington city, leaving brothers rockwell, rigdon, and foster, to come on at their leisure in the carriage. elder brigham young and company went to fairport, where they waited for a steamboat until tuesday. elder parley p. pratt and company sold their horses and carriage at detroit, and went on to new york city by steamboats, the canal and railway. from new york, elder parley p. pratt wrote me on {22} the 22nd, directed to commerce, from which i quote the following: _excerpt from parley p. pratt's letter to the prophet_. the churches in these parts are prospering greatly, and are firm in the faith, and increasing in numbers continually. the church in new york and brooklyn now numbers from one hundred and fifty to two hundred members, and additions are being made every week. a general conference was held in this city on tuesday and wednesday of this week. elders present: orson pratt, wilford woodruff, samuel james, benjamin winchester, elders foster, layne, jenks, brown, benedict, and myself. priests present: addison everett, birge, and vanvelver. many branches of the church in the region round about were represented; several hundred members in all, and the numbers still increasing. great opportunities are open for preaching, and crowded houses are the order of the day. i have also received letters from maine and from michigan, with joyful accounts of the spread of the work of the lord. you would now find churches of the saints in philadelphia, in albany, in brooklyn, in new york, in jersey, in pennsylvania, on long island, and in various other places all around us. our new york meetings are now held three times every sabbath in columbia hall, grand street, a few doors east of the bowery; it is very central, and one of the best places in the city; it will hold nearly a thousand people, and is well filled with attentive hearers. brother winchester has a good hall well fitted up in philadelphia, where stated meetings are held--several every week, with crowded audiences. in short the truth is spreading more rapidly than ever before, in every direction, far and near. there is a great call for our books. i am now reprinting the voice of warning, the history of the missouri persecution, and my poems. there is a great call for hymn-books, but none to be had. i wish sister smith would add to the old collection such new ones as is best, and republish them immediately. if means and facilities are lacking in the west, send it here, and it shall be nicely done for her; and at least one thousand would immediately sell in these parts wholesale and retail. the book of mormon is not to be had in this part of the vineyard for love or money; hundreds are wanting in various parts hereabouts, but there is truly a famine in that respect. the conference took into consideration the pressing calls for this book, and have appointed a committee to raise means for the publication of the same, and also to publish it if we can obtain leave from you, who hold the copyright. any hymn-book which sister smith or the church will favor us with, shall also be published on similar conditions. parley p. pratt. {23} [sidenote: first issue of the "times and seasons."] some time this month the first number of the _times and seasons_, a monthly religious paper, in pamphlet form, was published at commerce, hancock county, illinois, by my brother don carlos smith and ebenezer robinson, under the firm name of robinson & smith, publishers. _tuesday, 26_.--at one in the afternoon, elder brigham young and company went on board the steamer _columbus_, at fairport, and went on towards buffalo. [sidenote: the elements obey.] _wednesday, 27._--about 1 o'clock this morning the wind arose, when elder brigham young went on deck, prayed to the father in the name of jesus, when he felt to command the wind and the waves to cease, and permit them to proceed on their journey in safety. the winds abated, and he gave glory, honor, and praise to the god who rules all things. arriving in buffalo in the morning, they took the stage for batavia. [sidenote: the prophet's adventure en route to washington.] while on the mountains some distance from washington, our coachman stepped into a public house to take his grog, when the horses took fright and ran down the hill at full speed. i persuaded my fellow travelers to be quiet and retain their seats, but had to hold one woman to prevent her throwing her infant out of the coach. the passengers were exceedingly agitated, but i used every persuasion to calm their feelings; and opening the door, i secured my hold on the side of the coach the best way i could, and succeeded in placing myself in the coachman's seat, and reining up the horses, after they had run some two or three miles, and neither coach, horses, or passengers received any injury. my course was spoken of in the highest terms of commendation, as being one of the most daring and heroic deeds, and no language could express the gratitude of the passengers, when they found themselves safe, and the horses quiet. there were some members of congress with us, who proposed naming the incident to that body, believing they would reward such {24} conduct by some public act; but on inquiring my name, to mention as the author of their safety, and finding it to be joseph smith the "mormon prophet," as they called me, i heard no more of their praise, gratitude, or reward. _thursday, 28_.--i arrived in washington city this morning, and put up at the corner of missouri and third streets. this evening, elder brigham young and company (except elder kimball, who stopped at byron to visit his sister) rode to rochester in the steam cars, and from thence rode all night in a horse coach, and arrived at ten in the morning on friday, 29th, at auburn, new york. elders taylor and turley proceeded on their way to new york. the following is a copy of our petition to congress for redress of our missouri grievances: the saint's petition to congress. _to the honorable the senate and house of representatives of the united states of america, in congress assembled_: your petitioners, joseph smith, sidney rigdon, and elias higbee, would most respectfully represent, that they have been delegated, by their brethren and fellow-citizens, known as "latter-day saints" (commonly called mormons), to prepare and present to you a statement of their wrongs, and a prayer for their relief, which they now have the honor to submit to the consideration of your honorable body. in the summer of 1831, a portion of the society above-named commenced a settlement in the county of jackson, in the state of missouri. the individuals making that settlement had emigrated from almost every state in the union to the lovely spot in the far west, with the hope of improving their condition, of building houses for themselves and posterity, and of erecting temples, where they and theirs might worship their creator according to the dictates of their conscience. though they had wandered far from the homes of their childhood, still they had been taught to believe, that a citizen born in any one state in this great republic, might remove to another and enjoy all the rights and immunities of citizens of the state of his adoption--that wherever waved the american flag, beneath its stars and stripes an american citizen might look for protection and justice, for liberty in person and in conscience. {25} they bought farms, built houses, and erected churches. some tilled the earth, others bought and sold merchandise, and others again toiled as mechanics. they were industrious and moral, and they prospered, and though often persecuted and vilified for their difference in religious opinion from their fellow citizens, they were happy; they saw their society increasing in numbers, their farms teemed with plenty, and they fondly looked forward to a future, big with hope. that there was prejudice against them, they knew; that slanders were propagated against them, they deplored; yet they felt that these were unjust; and hoped that time, and uprightness of life, would enable them to outlive them. while the summer of peace, happiness, and hope shone over the infant settlement of the saints, the cloud was gathering, unseen by them, that bore in its bosom the thunderbolt of destruction. on the 20th of july, 1833, around their peaceful village a mob gathered, to the surprise and terror of the quiet "mormons"--why, they knew not; they had broken no law, they had harmed no man, in deed or thought. why they were thus threatened, they knew not. soon a committee from the mob called upon the leading "mormons" of the place; they announced that the store, the printing office, and the shops must be closed, and that forthwith every "mormon" must leave the county. the message was so terrible, so unexpected, that the "mormons" asked time for deliberation and consultation, which being refused, the brethren were severally asked, "are you willing to abandon your home?" the reply was, "we will not go;" which determination being reported to the committee of the mob, one of them replied that he was sorry, for said he, "the work of destruction must now begin." no sooner said than it was done. the printing office, a two story brick building, was assailed by the mob and torn down, and, with its valuable appurtenances, destroyed. they next proceeded to the store with a like purpose. its owner in part, mr. gilbert, agreed to close it, and they delayed their purpose. they then proceeded to the dwelling of mr. partridge, the beloved bishop of the church there, dragged him and his family to the public square, where, surrounded by hundreds, they partly stripped him of his clothing, and tarred and feathered him from head to foot. a man by the name of allen was at the same time treated in a similar manner. the mob then dispersed with an agreement to meet again on the next tuesday, the above outrages having been committed on saturday. tuesday came, and with it came the mob, bearing a red flag, in token of _blood_. they proceeded to the houses of isaac morley, and others of the leading men, and seized them, telling them to bid their families farewell, that they would never see them again. they were then driven at the point of the bayonet to the jail, and there, amid the jeers and {26} insults of the crowd, they were thrust into prison, to be kept as hostages; in case any of the mob should be killed, they were to die to pay for it. here some two or three of the "mormons" offered to surrender up their lives, if that would satisfy the fury of the mob, and purchase peace and security for their unoffending brethren, their helpless wives and children. the reply of the mob was, that the "mormons" must leave the county _en masse_, or that every man should be put to death. the "mormons," terrified and defenseless, then entered into an agreement to leave the county--one half by the first of january, the other half by the first of april next ensuing. this treaty being made and ratified, the mob dispersed. again, for a time, the persecuted "mormons" enjoyed a respite from their persecutions; but not long was the repose permitted them. some time in the month of october, a meeting was held at independence, at which it was determined to remove the "mormons" or die. inflammatory speeches were made, and one of the speakers swore he would remove the "mormons" from the county if he had to wade up to his neck in blood. be it remarked that up to this time, the "mormons" had faithfully observed the treaty, and were guilty of no offense against the laws of the land, or of society, but were peaceably following the routine of their daily duties. shortly after the meeting above referred to, another persecution commenced; some of the "mormons" were shot at, others were whipped, their houses were assailed with brickbats, broken open, and thrown down; their women and children were insulted; and thus for many weeks, without offense, without resistance, by night and by day, were they harassed, insulted, and oppressed. there is a point beyond which endurance ceases to be a virtue. the worm when trampled upon will turn upon its oppressor. a company of about thirty "mormons" fell in with twice that number of the mob engaged in the destruction of "mormon" property, when a battle ensued, in which one "mormon" was killed, and two or three of the mob; acting in concert with the officer who commanded the mob, was lilburn w. boggs, lieutenant-governor of the state of missouri. when the noise of the battle was spread abroad, the public mind became much inflamed. the militia collected in arms from all quarters, and in great numbers, inflamed to fury. they demanded that the "mormons" should surrender up all their arms, and immediately quit the county. compelled by overpowering numbers, the "mormons" submitted. they surrendered up fifty-one guns, which have never been returned, or paid for. the next day, parties of the mob went from house to house, {27} threatening women and children with death, if they did not immediately leave their homes. imagination cannot paint the terror which now pervaded the "mormon" community. the weather was intensely cold, and women and children abandoned their homes and fled in every direction without sufficient clothing to protect them from the piercing cold. women gave birth to children in the woods and on the prairies. one hundred and twenty women and children, for the space of ten days, with only three or four men in the company, concealed themselves in the woods in hourly expectation and fear of massacre, until they finally escaped into clay county. the society of "mormons" after the above disturbances, removed to the county of clay, where they were kindly received by the inhabitants, and their wants administered to by their charity. in the meantime the houses of the "mormons" in the county of jackson, amounting to about two hundred, were burned down or otherwise destroyed by the mob, as well as much of their crops, furniture, and stock. the damage done to the property of the "mormons" by the mob in the county of jackson as above related, as near as they can ascertain, would amount to the sum of one hundred and seventy-five thousand dollars. the number of "mormons" thus driven from the county of jackson amounted to about twelve hundred souls. for the property thus destroyed they have never been paid. after the expulsion of the "mormons" from the county of jackson as above related, they removed to and settled in the county of clay. they there purchased out some of the former inhabitants, and entered at the land office wild lands offered for sale by the general government. the most of them became freeholders, owning each an eighty or more of land. the "mormons" lived peaceably in the county of clay for about three years, and all that time increased rapidly in numbers, by emigration, and also in wealth by their industry. after they had resided in that county about three years, the citizens not connected with them began to look upon them with jealousy and alarm. reports were again put in circulation against them: public meetings were held in the counties of clay and jackson, at which violent resolutions were passed against the "mormons," and rumors of mobs began again to spread alarm among the "mormons." at this juncture the "mormons" desirous of avoiding all conflict with their fellow-citizens, and anxious to preserve the peace and harmony of the society around them, as well as their own, deputized a committee of their leading men to make terms of peace with their fellow-citizens of clay county. an interview took place between them and a committee of citizens, at which it was agreed that {28} the "mormons" should leave the county of clay, and that the citizens of clay county should buy their lands. these terms were complied with. the "mormons" removed to and settled in the county of caldwell, and the citizens never paid them value for their lands. many received nothing at all for their land. the "mormons," by this removal, sacrificed much both of money and feeling, but the sacrifice was made upon the altar of duty, for the peace of the community. your memorialists would beg here to give what they believe a just explanation of the causes of the prejudice and persecution against the "mormons" related above, and which will follow. that there might have been some unworthy members among them, cannot be denied; but many aver that as a community they were as moral, as upright, and as observant of the laws of the land as any body of people in the world. why then this prejudice and persecution? an answer they trust will be found in the fact that they were a body of people distinct from their fellow-citizens, in religious opinions, in their habits, and in their associations. they were numerous enough to make the power of their numerical and moral force a matter of anxiety and dread to the political and religious parties by which they were surrounded; which arose not from what the "mormons" had done, but from the fear of what they might do. in addition, the "mormons" have purchased of the settlers, or of the government, or obtained by pre-emption, the best lands in all those regions of the state; and at the times of speculation, the cupidity of many was aroused to possess those lands by driving off the "mormons," and taking forcible possession, or constraining them to sell, through fear and coercion, at a price merely nominal. after the "mormons" removed from clay county, they settled in the county of caldwell as aforesaid. your memorialists do not deem it necessary for their purpose, to detail the history of the progress, the cares, and anxieties of the "mormons," from the time they settled in caldwell in the year 1836 until the fall of the year 1838. they would, however, state, that during all that time they deported themselves as good citizens, obeying the laws of the land, and the moral and religious duties enjoined by their faith. that there might have been some faithless among the faithful is possible. they would not deny that there might have been some who were a scandal to their brethren; and what society, they would ask, has not some unworthy members? where is the sect, where the community, in which there cannot be found some who trample under foot the laws of god and man? they believe the "mormon" community to have as few such as any other association, religious or political. within {29} the above period the "mormons" continued to increase in wealth and numbers, until in the fall of the year 1838 they numbered about fifteen thousand souls. they purchased of the government, or of the citizens, or held by pre-emption, almost all the lands in the county of caldwell, and a portion of the lands in daviess and carroll. the county of caldwell was settled almost entirely by "mormons," and "mormons" were rapidly filling up the counties of daviess and caldwell. when they first commenced settling in those counties, there were but few settlements made there; the lands were wild and uncultivated. in the fall of 1838 large farms had been made, well improved and stocked. lands had risen in value, and sold for from ten dollars to twenty-five dollars [per acre]. the improvement and settlement had been such that it was a common remark that the county of caldwell would soon be the wealthiest in the state. thus stood their affairs in the fall of 1838, when the storm of persecution again raged over the heads of the "mormons," and the fierce demon of the mob drove them forth houseless and homeless, and penniless, upon the charities of the world, which to them, thank god! have been like angels' visits, but not few, or far between. this last persecution began at an election, which was held in daviess county on the first monday of august, 1838. a "mormon" went to the polls to vote. one of the mob standing by, opposed his voting, contending that a "mormon" had no more right to vote than a negro; one angry word brought on another, and blows followed. they are, however, happy to state that the "mormon" was not the aggressor, but was on the defensive: others interfered, not one alone, but many assailed the "mormon." his brethren, seeing him thus assailed by numbers, rushed to the rescue; then came others of the mob, until finally a general row commenced. the "mormons" were victorious. the next day, a rumor reached the "mormons" of caldwell, that two of their brethren had been killed in this fight, and a refusal had been made to surrender their bodies for burial. not knowing at the time that this rumor was false, they became much excited, and several of them started for daviess county, where they arrived next morning, with a view of giving the brethren, whom they supposed to have been killed, a decent interment. among the citizens this fight produced a great excitement. they held a public meeting and resolved to drive the "mormons" from the county. individuals began also to threaten the "mormons" as a body, and swear that they should leave the county in three days. when the "mormons" who had gone from caldwell to daviess, aforesaid, arrived there, they found this state of excitement to exist. they also heard that a large mob was collecting against them, headed by adam black one of the judges of the county court of daviess county. {30} under these circumstances, and with a view to allay the excitement, they called on mr. black, and inquired of him whether the reports they had heard in relation to him were true. upon his denying them to be true, they then requested him to give that denial in writing, which he freely did. this writing they published with a view of calming the public mind, and allaying the excitement. having done this, they rested in quiet for some time after, hoping that their efforts would produce the desired effect. their surprise can, under these circumstances, be easily imagined, when a short time after, they learned that said black had gone before judge king, and made oath that he was forced to sign the instrument, by armed "mormons," and procured a warrant for the arrest of joseph smith, jun., and lyman wight, which was placed in the hands of the sheriff. it was also reported that the said individuals had refused to surrender themselves, and that an armed force was collecting to come and take them. your memoralists aver that the sheriff had never made any efforts to serve the writ, and that the said smith and wight, so far from making any resistance, did not know that such a writ had been issued, until they learned it first by report as above related. in the meantime the rumor had run over the whole country, that the "mormons" were compelling individuals to sign certain instruments in writing, and that they were resisting the process of the law. the public mind became much inflamed, and the mob began to collect from all quarters and in large numbers, with pretensions of assisting the sheriff to serve the process; and here let it be observed in passing, that adam black had sold the improvement and pre-emption claim on which he then resided, to the "mormons," received his pay for the same, and that through his instrumentality the "mormons" were driven off, and he now retains both their money and the improvement. as soon as the above reports reached the ears of the said smith and wight, they determined immediately upon the course they ought to pursue, which was to submit to the laws. they both surrendered themselves up to judge king, underwent a trial, and in the absence of all sufficient testimony they were discharged. they hoped that this voluntary submission of theirs to the law, and their triumphant vindication of the charge, would allay the excitement of the community. but not so; the long-desired opportunity had arrived when the oppression and extermination of the "mormons" might be made to assume the form of legal proceeding. the mob that had assembled for the pretended purpose of assisting the officers in the execution of process, did not disperse upon the acquittal of smith and wight, but continued embodied with the encampments and forms of a military force, and committing depredations upon "mormon" property. the "mormons" in this extremity {31} called upon the laws of the land, and the officers of the law, for protection. after much delay, the militia under generals atchison, doniphan, and parks, were sent to their relief. they arrived on the 13th of september, and encamped between the "mormons" and the mob. the above officers made no attempt to disperse the mob, excusing themselves by saying, "that their own men had sympathies with the mob." after remaining there for several days, those officers adopted the following expedient of settling the difficulties--they mustered the mob, and enrolled them with their own troops, and then disbanded the whole, with orders to seek their several homes. the officers went home, excepting parks, who remained for their protection, with his men. the "mormons" made an agreement with the citizens of daviess, to buy out their lands and pre-emption rights, and appointed a committee to make the purchase, and to go on buying till they had purchased to the amount of twenty-five thousand dollars. while these purchases were going on, the citizens were heard to say, that as soon as they had sold out to the "mormons" and received their pay, they would drive the "mormons" off, and keep both their lands and the money. the mob, when disbanded in daviess by the generals as aforesaid, instead of repairing to their homes as commanded, proceeded in a body to the adjoining county of carroll, and encamped around dewitt, a village built and inhabited by "mormons;" while thus encamped around dewitt, they sent to the county of jackson, and procured a cannon. they invested the place so closely, that no person could leave the town in safety; when they did so, they were fired upon by the mob. the horses of the "mormons" were stolen, and their cattle killed. the citizens of dewitt, amounting to about seventy families, were in great extremity, and worn out by want and sickness. in their extremity they made application to governor boggs for protection and relief; but no protection, no relief was granted them. when reduced to the last extremity, no alternative was left them, but to seek protection by flight, and the abandonment of their homes. accordingly, on the evening of the 11th of october, 1838, they retreated from dewitt, and made their way to the counties of daviess and caldwell, leaving many of their effects in the possession of the mob. your memorialists will not detail the horrors and sufferings of such a flight, when shared with women and children. they might detail many. one lady, who had given birth to a child just before the flight commenced, died on the road and was buried without a coffin. many others, sick, worn out, starved, deprived of medical aid, died upon the road. the remnant of "mormons" from dewitt arrived in daviess and caldwell, and found a short relief and supply of their wants from their friends and brethren there. {32} after the abandonment of dewitt, and the flight of the "mormons" from carroll, one sashiel woods addressed the mob, advising them to take their cannon and march to the county of daviess, and drive the "mormons" from that county, and seize upon their lands and other property, saying that the "mormons" could get no benefit of the law, as they had recently seen. they then commenced their march from carroll to daviess, carrying with them the cannon which they had received from jackson. on their way they captured two "mormons," made them ride on the cannon, and taunted them as they went along, telling them that they were going to drive the "mormons" from daviess to caldwell, and from caldwell to hell; and that they should find no quarters but at the cannon's mouth. the mob at this time was reported to number about four hundred strong. the "mormons" in these distresses, in pursuance of the laws of missouri, made application to judge king, the circuit judge of that circuit, for protection, and for the aid of the officers of the law to protect them. judge king, as they have been informed, and believe, gave an order to major general david r. atchison to call out the militia to protect the "mormons" against the fury of the mob. general atchison thereupon gave orders to brigadiers parks and doniphan. in pursuance of these orders issued as aforesaid, on the 18th of october, 1838, general doniphan arrived at far west, a "mormon" village in the county of caldwell, with a small company of militia. after he had been at far west two days, general doniphan disbanded his company, alleging to the "mormons," as his reason for so doing, that his company had the same feelings as the mob, and that he could not rely upon them. in a short time general parks arrived at far west, and also disbanded his company. at this time the mob was marching from carroll to daviess. general doniphan, while at far west, directed the "mormons" to raise a company to protect themselves, telling them that one cornelius gilliam was raising a mob to destroy their town, and also advising them to place out guards to watch the motions of the mob. he also directed them to raise a company and send them to daviess, to aid their brethren there against the mob which was marching down upon them from carroll. this the "mormons" did; they mustered a company of about sixty men, who proceeded to diahman. when general parks arrived at far west as aforesaid, and learned that general doniphan had disbanded his men he expressed great dissatisfaction. the same evening on which general parks disbanded his company as aforesaid, he proceeded to diahman, in order to learn what the mob were doing there, and if possible to protect the "mormons." when general parks had arrived in daviess, he found that the mob had commenced its operations there, which was on the 20th of october, 1838. {33} they commenced by burning the house of a man [don carlos smith] who had gone to tennessee on business, and left his wife at home with two small children. when the house was burned down, the wife and two small children were left in the snow, and she had to walk three miles before she could find a shelter, carrying her two children all that distance, and had to wade grand river, which was three feet deep. the mob on the same evening burned seven other houses, burning and destroying all the property that they thought proper. the next morning, colonel lyman wight, an officer in the militia, inquired of general parks, what was to be done, as he now saw the course the mob was determined to pursue. general parks replied that he (wight) should take a company of men and give the mob battle, and that he would be responsible for the act, saying that they could have no peace with the mob, until they had given them a scourging. on the next morning, in obedience to this order, david w. patten was despatched with one hundred men under his command to meet the mob as they were advancing from carroll, with directions to protect the citizens, and collect and bring into far west such of the "mormons" as were scattered through the county, and unprotected, and if the mob interfered, he must fight them. the company under the command of patten was the same, in part, that had gone from far west by the order of general doniphan to protect the citizens of daviess. as patten went in the direction of the mob, they fled before him, leaving their cannon, which patten took possession of. the mob dispersed. patten with his men then returned to daviess county. patten in a few days after returned to far west. it was now supposed that the difficulties were at an end. but contrary to expectation, on the evening of the 23rd of october, messengers arrived at far west and informed the citizens that a body of armed men had made their appearance in the south part of the county, and that they were burning houses, destroying property, and threatening the "mormon" citizens with death, unless they left the county the next morning by 10 o'clock, or renounced their religion. about midnight another messenger arrived with news of the like tenor. patten collected about sixty men and proceeded to the scene of the disturbance, to protect if possible the lives and property of the "mormon" citizens. on his arrival at the neighborhood where the first disturbance had commenced, he found that the mob had gone to another neighborhood to prosecute their acts of plunder and outrage. he marched a short distance and unexpectedly came upon the encampment of the mob. the guards of the mob fired upon him and killed one of his men. patten then charged the mob, and after a few fires, the mob dispersed and fled, but patten was killed and another of his {34} men. after the fight and dispersion of the mob, patten's company returned to far west. the report of the proceedings created much excitement. the community was made to believe that the "mormons" were in rebellion against the law; whereas the above facts show they were an injured people, standing up in the defense of their persons and their property. at this time the governor of the state issued an order to general clark to raise several thousand men and march against the "mormons," and drive them from the state, or "exterminate them." major-general lucas and brigadier-general wilson collected three or four thousand men; and with this formidable force, commenced their march and arrived at far west. in their rear marched general clark with another formidable force. in the meantime the "mormons" had not heard of these immense preparations, and so far from expecting an armed force under the orders of the state to war against them, were daily expecting a force from the governor to protect their lives and their property from the mob. when this formidable array first made its appearance, intent upon peace, the "mormons" sent a white flag several miles to meet them, to ascertain the reason why an armed force was marching against them, and what we might expect at their hands. they gave us no satisfaction, but continued marching towards far west. immediately on their arrival, a man came bearing a white flag from their camp. he was interrogated about his business; he answered the interrogations, saying they wanted three persons out of far west, before they massacred the rest. those persons refused to go, and he returned back to the camp. he was closely followed by general doniphan and his whole brigade marching to the city of far west in line of battle. the citizens also of far west formed a line of battle in full front of doniphan's army: upon this doniphan ordered a halt, and then a retreat. night closed upon both parties without any collision. on the next day, towards evening, the "mormons" were officially informed that the governor of the state had sent this immense force against them to massacre them, or drive them from the state. as soon as the "mormons" learned that this order had the sanction of the governor of the state, they determined to make no resistance; to submit themselves to the authorities of the state, how tyrannical and unjust soever the exercise of that authority might be. the commanders of the missouri militia before far west sent a messenger into the town, requesting an interview in their camp with five of the principal citizens among the "mormons," pledging their faith for their safe return on the following morning at eight o'clock. invited, as they {35} supposed, to propose and receive terms of peace, and under the pledge of a safe conduct, lyman wight, george w. robinson, joseph smith, jun., parley p. pratt, and sidney rigdon, went towards the camp of the militia. before they arrived at the camp, they were surrounded by the whole army; and by order of general lucas put under guard, and marched to the camp, and were told that they were prisoners of war. a court martial was held that night, and they, without being heard, and in the absence of all proof, were condemned to be shot next morning. the execution of this bloody order, was prevented by the manly protest of general doniphan. he denounced the act as cold blooded murder, and withdrew his brigade. this noble stand taken by general doniphan, prevented the murder of the prisoners. it is here worthy of note, that seventeen preachers of the gospel were on this court martial, and were in favor of the sentence. the next morning the prisoners were marched under a strong guard to independence, in jackson county, and after being detained there for a week, they were marched to richmond, where general clark then was with his troops. here a court of inquiry was held before judge king; this continued from the 11th until the 28th of november; while the five prisoners were kept in chains, and about fifty other "mormons," taken at far west, were penned up in an open, unfinished court house. in this mock court of inquiry the defendants were prevented from giving any testimony on their part, by an armed force at the court house; they were advised by their lawyers not to bring any [witnesses], as they would be in danger of their lives, or be driven out of the county; so there was no testimony examined only against them. in this inquiry a great many questions were asked relative to religious opinions. [3] the conclusion of the court of inquiry was to send the prisoners to jail upon a charge of treason. they do not deem it necessary to detail their sufferings while in prison, the horrors of a prison for four long months, in darkness, in want, alone, and during the cold of winter, can better be conceived than expressed. in the following april the prisoners were sent to the county of daviess for trial: they were then indicted for treason, and a change of venue was taken to boone county. the prisoners were sent to the county of boone, and while on their way made their escape, and fled to the state of illinois. that they were suffered to escape admits of no doubt. the truth is, the state of missouri had become ashamed of their proceedings against the "mormons," and as the best means of getting out of the scrape, gave the prisoners an opportunity to escape. in proof of this, the prisoners have ever since been living publicly in the state of illinois, {36} and the executive of missouri has made no demand upon the executive of illinois. can it be supposed that the people of missouri would thus tamely submit to the commission of treason by a portion of their citizens, and make no effort to punish the guilty, when they were thus publicly living in an adjoining state? is not this passiveness evidence? they knew the "mormons" were innocent, and the citizens of missouri wrong? but to return to the operations of general lucas before far west: we need only say that the exterminating order of governor boggs was carried into full effect. after the above-named individuals were taken prisoners, all the "mormons" in far west, about five hundred in number, surrendered up their arms to the militia without any resistance. the "mormons" now fled in every direction--women and children, through the dead of winter, marked their footsteps with blood, as they fled from the state of missouri. the orders of the governor were, that they should be driven from the state or destroyed. about fifteen thousand souls, between the sacking of far west and spring, abandoned their homes, their property, their all, hurried by the terrors of their armed pursuers, in want of every necessary of life, with bleeding hearts sought refuge in the state of illinois, where they now reside. we cannot trespass upon your time by the relation of cases of individual suffering; they would fill a volume. we forbear for our regard to humanity, to detail the particulars of the conduct of the missouri militia. we could relate instances of house-burnings, destruction of property, robbings, rapes, and murder, that would shame humanity. one instance as a sample of many scenes which they enacted: two hundred of the militia came suddenly upon some "mormon" families emigrating to the state, and then encamped at haun's mill in caldwell county. the "mormon" men and children took refuge in an old log house which had been used as a blacksmith's shop. on seeing the militia approach, the "mormons" cried for quarters, but in vain; they were instantly fired upon; eighteen fell dead; and their murderers, putting the muzzle of their guns between the logs, fired indiscriminately upon children, upon the dead and dying. one little boy, whose father (warren smith) had just been shot dead, cried piteously to the militia to spare his life. the reply was, "kill him, kill him (with an oath), he is a son of a damned mormon." at this they shot his head all open, and left him dead by the side of his father. about the same time an old man by the name of mcbride, a soldier of the revolution, came up to them and begged his life; but they hewed him to pieces with an old corn cutter. they then loaded themselves with plunder and departed. your petitioners have thus given a brief outline of the history of the {37} "mormon" persecutions in missouri--all which they can prove to be true, if an opportunity be given them. it will be seen from this their brief statement, that neither the "mormons" as a body, nor individuals of that body, have been guilty of any offense against the laws of missouri, or of the united states; but their only offense has been their religious opinion. the above statement will also show, that the "mormons" on all occasions submitted to the law of the land, and yielded to its authority in every extremity, and at every hazard, at the risk of life and property. the above statement will illustrate another truth; that wherever the "mormons" made any resistance to the mob, it was in self defense; and for these acts of self defense they always had the authority and sanction of the officers of the law for so doing. yet they, to the number of about fifteen thousand souls, have been driven from their homes in missouri. their property, to the amount of two millions of dollars, has been taken from them, or destroyed. some of them have been murdered, beaten, bruised, or lamed and have all been driven forth, wandering over the world without homes, without property. but the loss of property does not comprise half their sufferings. they were human beings, possessed of human feelings and human sympathies. their agony of soul was the bitterest drop in the cup of their sorrows. for these wrongs, the "mormons" ought to have some redress; yet how and where shall they seek and obtain it? your constitution guarantees to every citizen, even the humblest, the enjoyment of life, liberty, and property. it promises to all, religious freedom, the right to all to worship god beneath their own vine and fig tree, according to the dictates of their conscience. it guarantees to all the citizens of the several states the right to become citizens of any one of the states, and to enjoy all the rights and immunities of the citizens of the state of his adoption. yet of all these rights have the "mormons" been deprived. they have, without a cause, without a trial, been deprived of life, liberty and property. they have been persecuted for their religious opinions. they have been driven from the state of missouri, at the point of the bayonet, and prevented from enjoying and exercising the rights of citizens of the state of missouri. it is the theory of our laws, that for the protection of every legal right, there is provided a legal remedy. what, then, we would respectfully ask, is the remedy of the "mormons?" shall they apply to the legislature of the state of missouri for redress? they have done so. they have petitioned, and these petitions have been treated with silence and contempt. shall they apply to the federal courts? they were, at the time of the injury, citizens of the state of missouri. shall they apply to the court of the state of missouri? whom {38} shall they sue? the order for their destruction, then extermination, was granted by the executive of the state of missouri. is not this a plea of justification for the loss of individuals, done in pursuance of that order? if not, before whom shall the "mormons" institute a trial? shall they summon a jury of the individuals who composed the mob? an appeal to them were in vain. they dare not go to missouri to institute a suit; their lives would be in danger. for ourselves we see no redress, unless it is awarded by the congress of the united states. and here we make our appeal as _american citizens_, as _christians_, and as _men_--believing that the high sense of justice which exists in your honorable body, will not allow such oppression to be practiced upon any portion of the citizens of this vast republic with impunity; but that some measures which your wisdom may dictate, may be taken, so that the great body of people who have been thus abused, may have redress for the wrongs which they have suffered. and to your decision they look with confidence; hoping it may be such as shall tend to dry up the tear of the widow and orphan, and again place in situations of peace, those who have been driven from their homes, and have had to wade through scenes of sorrow and distress. and your memoralists, as in duty bound, will ever pray. footnotes: 1. william law was born september 8th, 1809, and was converted to the gospel through the preaching of elder john taylor and almon w. babbitt. he lived in canada some twenty-five miles south of toronto, and was now leading a company of saints from canada to nauvoo. 2. concerning the antecedent of james adams nothing can be learned from our church annals. this is unfortunate, since he was truly a noble character, and remained until his death (1843) a most faithful friend of the prophet's. in a book of patriarchal blessings, given by hyrum smith, is recorded a blessing upon the head of a james adams, who in every way would be such a man as the james adams mentioned in the text--i mean as to age, and character indicated in the blessing. this james adams of the blessing, and who i am personally convinced was the prophet's friend of the text, was the son of parmenio and chloe adams, born at limsbury township, hartford county, connecticut, 24th of january, 1783. he is declared by the patriarch to be of the tribe of judah. the blessing was given the 2nd october, 1841. 3. see vol. iii., page 212. {39} chapter iii. the prophet's efforts at washington to obtain redress of grievances for the saints--affidavits on missouri affairs. _saturday, november 30, 1839_.--elders young and george a. smith went to brother isaac haight's at moravia. _sunday, december 1, 1839_.--the high council at nauvoo met at oliver granger's and voted that hyrum smith, george w. harris, and oliver granger, be a committee to send a petition to the legislature to define new boundary lines of the city of nauvoo, and also of commerce, and do all other needful acts relative to those cities; that hyrum smith furnish the maps and plats for the alteration, and that seymour brunson circulate the petition for signatures. voted that bishop edward partridge publish a piece in the _times and seasons_, informing the brethren in the west, that it is improper to remove from the west for the purpose of locating in kirtland, ohio, and that those who do thus remove, will be disfellowshiped by the council. _the prophet's letter to hyrum smith--reporting state of affairs at washington_. washington city, corner missouri and 3rd sts. december 5th, 1839. dear brother hyrum, president, and to the honorable high council of the church of jesus christ of latter-day saints--to whom be fellowship, love, and the peace of almighty god extended, and the prayer of faith forever and ever. amen. your fellow laborers, joseph smith, jun., elias higbee, and agents as well as the servants that are sent by you, to perform one of the most {40} arduous and responsible duties, and also to labor in the most honorable cause that ever graced the pages of human existence, respectfully show by these lines, that we have taken up our cross thus far, and that we arrived in this city on the morning of the 28th november, and spent the most of that day in looking up a boarding house, which we succeeded in finding. we found as cheap boarding as can be had in this city. on friday morning, 29th, we proceeded to the house of the president. we found a very large and splendid palace, surrounded with a splendid enclosure, decorated with all the fineries and elegancies of this world. we went to the door and requested to see the president, when we were immediately introduced into an upper apartment, where we met the president, and were introduced into his parlor, where we presented him with our letters of introduction. as soon as he had read one of them, he looked upon us with a half frown, and said, "what can i do? i can do nothing for you! if i do anything, i shall come in contact with the whole state of missouri." but we were not to be intimidated; and demanded a hearing, and constitutional rights. before we left him he promised to reconsider what he had said, and observed that he felt to sympathize with us, on account of our sufferings. we have spent the remainder of our time in hunting up the representatives in order to get our case brought before the house; in giving them letters of introduction, etc., and in getting acquainted. a meeting of the delegation of the state of illinois was appointed today, to consult for bringing our case before congress. the gentlemen from illinois are worthy men, and have treated us with the greatest kindness, and are ready to do all that is in their power; but you are aware, brethren, that they with us have all the prejudices, superstition, and bigotry of an ignorant generation to contend with; nevertheless we believe our case will be brought before the house, and we will leave the event with god; he is our judge, and the avenger of our wrongs. for a general thing there is but little solidity and honorable deportment among those who are sent here to represent the people; but a great deal of pomposity and show. we left president rigdon and others on the road, and received a letter from them this day. they were, at the date of the letter, on the 20th of november, near washington, in pennsylvania, expecting to stop a day or two at his brother's on account of his ill health. he has occasionally a chill yet, but his illness is not dangerous. we expect him here soon. we have already commenced forming some very honorable acquaintances, and have thus far been prospered as much as we had anticipated, if not more. we have had a pleasing interview with judge young, who {41} proposed to furnish us with expense money. we can draw on him for funds to publish our book, and we want you to raise some more money for us, and deposit it in the branch bank in quincy, to be drawn to the order of judge young. send us the amount of your deposit, taking a receipt of the same. you need not be afraid to do this. we think from the proceeds of the sale of books, we can make it all straight. do therefore be punctual, as much depends upon it. we cannot accomplish the things for which we were sent without some funds. you very well know, brethren, we were contented to start, trusting in god, with little or nothing. we have met with but one accident since we started. the lock of our trunk was broken off, and brother lyman wight's petition is missing; but we trust there is a copy of it preserved; if there is, you will please forward it immediately, with the name and affidavit to it. for god's sake, brethren, be wide awake, and arm us with all the power possible, for now is the time or never. we want you should get all the influential men you can of that section of country, of iowa, and of every other quarter, to write letters to the members of congress, using their influence in our behalf, and to keep their minds constantly upon the subject. please to forward this to our wives. yours in the bonds of the everlasting covenant, joseph smith, jun., elias higbee. p. s.--congress has been in session for four days, and the house of representatives is not yet organized, in consequence of some seats being contested in the new jersey delegation. they have this day succeeded in electing john q. adams to the chair _pro tem_.; but whether they will get their speaker and clerk chosen is yet unknown, as there is a great deal of wind blown off on the occasion on each day. there is such an itching disposition to display their oratory on the most trivial occasions, and so much etiquette, bowing and scraping, twisting and turning, to make a display of their witticism, that it seems to us rather a display of folly and show, more than substance and gravity, such as becomes a great nation like ours. (however there are some exceptions). a warm feeling has been manifested in the discussion of the house today, and it seems as much confusion as though the nation had already began to be vexed. we came with one of the missouri members from wheeling to this place, who was drunk but once, and that however was most of the time; there was but one day but what he could navigate, and that day he was keeled over, so he could eat no dinner. the horses ran away with the stage; they ran about three miles; {42} brother joseph climbed out of the stage, got the lines, and stopped the horses, and also saved the life of a lady and child. he was highly commended by the whole company for his great exertions and presence of mind through the whole affair. elias higbee jumped out of the stage at a favorable moment, just before they stopped, with a view to assist in stopping them, and was but slightly injured. we were not known to the state company until after our arrival. in our interview with the president, he interrogated us wherein we differed in our religion from the other religions of the day. brother joseph said we differed in mode of baptism, and the gift of the holy ghost by the laying on of hands. we considered that all other considerations were contained in the gift of the holy ghost, and we deemed it unnecessary to make many words in preaching the gospel to him. suffice it to say he has got our testimony. we watch the post office, but have received no letters from our sections of the country. write instantly. yours with respect, j. s. jun., e. h. [sidenote: affairs in iowa.] _tuesday, 3_.--high council of iowa met at elijah fordham's and voted to come up to the law of tithing, so far as circumstances would permit, for the benefit of the poor, and that alanson ripley remove to iowa; and he was ordained bishop by the presidency of the council. elder daniel avery was instructed to call the elders together and organize the elder's quorum. _saturday, 7_.--the president of the high council of iowa proposed the following questions--have the brethren a right to exact the payment of debts which were due them from others, and were consecrated to the bishop in the state of missouri? six counselors spoke. the president decided that all such debts ought not to be called for, and that persons making such demands shall be disfellowshiped by the church; which was approved by the council. also that all those who sold goods in missouri, and were calling for their pay, should be considered as acting in unrighteousness, and ought to be disfellowshiped; {43} as the property of the saints had been confiscated by missouri. _letter of the prophet and elias higbee to the high council at nauvoo--preliminary hearing of grievances_. washington city, corner of missouri and 3rd sts., december 7th, 1839. _to seymour brunson and the honorable high council of the church of jesus christ of latter-day saints_: your humble servants, joseph smith, jun., and elias higbee, again address you for the purpose of informing you of our proceedings here in relation to our business and prospects of success. we deem it unimportant to say anything in relation to our journey, arrival, and interview with his excellency, the president of these united states; as they were mentioned in a letter lately addressed to president hyrum smith and the high council. we mentioned in that letter the appointment of a meeting to be held by the illinois delegation, to consult upon the best measures of getting our business brought before congress. they met yesterday in one of the committee rooms of the capitol. all the delegation were present except ex-governor reynolds--who is now one of the representatives in congress--and on account of whose absence, the meeting was adjourned until today at eleven o'clock; however the subject was partially introduced, and mr. robinson took a stand against us, so far as concerned our presenting claims to be liquidated by the united states. we took a stand against him, asserting our constitutional rights. brother joseph maintained the ground in argument against him firmly and respectfully, setting forth the injuries that we have received, and the appeals that we have made to the judiciary of missouri, and also the governor; their refusals from time to time to do us justice; also the impracticability of doing anything in the judiciary courts of missouri--which tribunal mr. robinson thought was the only proper place for our claims; but he finally said it was his first impression on the subject, not having considered the matter, but would take it into further consideration. judge young of the senate made some remarks in our favor, saying he would get the opinion of some of the prominent members of the senate, who were also lawyers, and would report to us the next meeting. we met this day according to appointment, and very friendly feelings were manifested on the occasion. our business was taken up, and {44} judge young stated that he had asked the opinion of judge white of tennessee, of mr. wright, and several other members whose names we do not recollect, but were prominent members of the senate. they all declined giving an opinion at present, as it was a matter that they had not considered sufficiently to decide upon at this time. the meeting, then, after some deliberations, decided in our favor, which decision was that a memorial and petition be drawn up in a concise manner, (our representatives promising so to do), and judge young present them to the senate, that they might thereby refer it to the proper committee, with all the accompanying documents, and order the same to be printed. we want you to assist us now; and also to forward us your certificates, that you hold for your lands in missouri: your claims to preemption rights, and affidavits to prove that soldiers were quartered on us and in our houses without our consent, or any special act of law for that purpose; contrary to the constitution of the united states. we think brother ripley and others will recollect the circumstances and facts relative to this matter. you will also recollect the circumstances of brother joseph and others being refused the privilege of _habeas corpus_ by the authorities of missouri. these facts must be authenticated by affidavits. let any particular transaction of the outrages in missouri that can be sworn to by the sufferers, or those who were eye-witnesses to the facts, be sent, specifying the particulars. have the evidence _bona fide_ to the point. the house of representatives is not organized. much feeling and confusion have prevailed in the house for a few days past. the house succeeded in electing john q. adams chairman _pro tem_. on the 5th instant. they have not yet elected their speaker or clerk. the senate can do nothing of consequence until the house is organized; neither can the president's message until then be received. we design taking a paper and forwarding it to you. your brethren in the bonds of the everlasting covenant, joseph smith, jun., elias higbee. [sidenote: brigham young in new york.] brother isaac haight took elders young and george a. smith to brother joseph murdock's, hamilton, madison county, new york, where elder young preached on sunday, 8th, and spent the week in preaching, and visiting the brethren. elder george a. smith was confined to his room, sick. this day, the high council of nauvoo issued an epistle {45} to the saints west of kirtland not to return thither. (see _times and seasons_, page 29). [1] elders hiram clark, alexander wright, and samuel mulliner arrived in preston from america. their licenses were mislaid on their journey, and they had some difficulty in making themselves known. {46} some time this month, brother hyrum smith wrote a long epistle "to the saints scattered abroad, greeting," setting forth his sufferings, etc., in the state of missouri, and published the same in the _times and seasons_, on page 20 and onward. [2] _sunday, 15_.--president young preached at brother gifford's, in waterville. the high council at nauvoo voted that bishop knight provide for the families of joseph smith, jun., sidney rigdon, and orrin porter rockwell, during their absence at washington. elder james mulholland, my scribe, having died, it was voted that debts contracted for building his house be settled. also approved of brothers annis, bozier, and edmunds building a water mill adjoining the city. _monday 16_.--president young returned to hamilton. _wednesday, 18_.--elders woodruff, john taylor, and theodore turley sailed from new york for england. _friday, 20_.--president young went to eaton, to see his cousins fitch, salmon, and phinehas brigham. {47} for particulars of our proceedings while at washington, see my letters and judge higbee's to friends at commerce, or nauvoo, as the place is now frequently called. _saturday, 21_.--i arrived in philadelphia, direct from washington city, by the railroad, where i spent several days preaching and visiting from house to house, among the brethren and others. _letter of hyrum smith to parley p. pratt--on printing the book of mormon in new york_. nauvoo, hancock county, illinois, december 22nd, 1839. dear brother parley:--in consequence of the absence of my brother joseph, your letter has come into my hands, to which i intend to reply, and give such instructions, and advise you respecting the matters and things of which you write, as i feel led by the spirit of the lord [to give]. i was truly glad to hear of the prosperity of the churches in and about the vicinity of new york. truly these things are pleasing to the saints, and i presume to none more so than yourself, who was the instrument in the hands of god in planting the standard of truth in those regions, around which so many are now rallying. you express a desire to have the book of mormon, etc., printed in new york, etc., etc., and have taken some steps towards accomplishing that object. as respects this matter i would say, that it is one of great importance, and should be properly considered. not only is the city of new york destitute of this book, but there is truly a famine throughout the union, and another large edition is certainly required. but at the same time i cannot give any encouragement for the publication of the same, other than at this place, or where it can come out under the immediate inspection of joseph and his counselors, so that no one may be chargeable with any mistakes that may occur. i want the books we print here should be a standard to all nations in which they may be printed, and to all tongues into which the same may be translated. again, as this place is appointed a stake and a place of gathering for the saints, i think that every facility should be rendered it, in order that the saints may be able to accomplish the great works which have to be performed in this generation. i should therefore strongly advise, yea, urge you and all the elders of israel, when they meet with those who have means, and a disposition to forward this work, to send them to this place, where they may receive counsel from time to time. if when brothers joseph and rigdon return, we should deem it {48} prudent to avail ourselves of the facilities offered in new york for re-printing the book of mormon, it is probable that a delegation will be sent to accomplish that object. in the meantime you will be at liberty to go to europe, for thereunto are you sent. the above observations will apply to the book of doctrine and covenants, hymn book, etc., which publications i long to see flowing through the land like a stream, imparting knowledge, intelligence, and joy to all who shall drink at the stream. as to publishing the book of mormon in europe and other nations, i should entirely acquiesce to your proposition. i do not know of any more suitable persons for attending to that business than the twelve. if it should be deemed wisdom to have the same published in england or elsewhere soon, you will be further advised on the subject, and full powers given you immediately on the return of joseph, who is at present in the city of washington, in company with elder rigdon and judge higbee, endeavoring to get the subject of our late persecutions brought before the councils of the nation. the families of the twelve are generally well, but not altogether so comfortably situated as i could wish, owing to the poverty of the church. i think it would be well for those who have means to spare, to forward the same to their families. my love to all the brethren. i am your affectionate brother in the bonds of the covenant, hyrum smith. addressed to elder p. p. pratt, new york city. _monday, 23_.--president young went to waterville with brother gifford. about this time brothers rockwell and higbee arrived at philadelphia with my carriage from washington, where they had been some time, leaving elder rigdon there sick, and dr. robert e. foster to take care of him. _wednesday, 25_.--elders wright and mulliner left preston for scotland, and soon commenced preaching and baptising in paisley and vicinity. president young went six miles north of rome [new york] to see brother blakesly; returned on the 27th to waterville, and on the 28th went to hamilton. _saturday, 28_.--heber john, son of willard and jennetta richards, died at preston, england, aged five months and nine days. he had been sick nine days with the smallpox, and was buried in elswick chapel yard. {49} _sunday, 29_.--the high council of nauvoo voted to print ten thousand copies of the hymn-books, and an edition of the book of mormon, under the inspection of the first presidency at nauvoo, so soon as means can be obtained. [sidenote: the prophet in new jersey.] _monday, 30_.--about this time i left philadelphia with brother orson pratt, and visited a branch of the church in monmouth county, new jersey, where i spent several days, and returned to philadelphia. the high council of nauvoo voted that a committee be appointed to transact the business relating to the request of the brethren at washington as follows--alanson ripley, in iowa; seymour brunson and charles c. rich, at quincy; zenas h. gurley, at macomb; and that president hyrum smith, and bishops edward partridge and vinson knight give the committee their instructions. _wednesday, january 1, 1840_.--george a. smith (who had partially recovered from his illness) and elder brigham young left hamilton. the brethren helped them on their way, and gave them considerable clothing. _thursday, 2_.--brother james gifford brought them to utica. as more positive and official testimony was wanted by the authorities at washington, many of the brethren made affidavits concerning their sufferings in, and expulsion from, missouri, a few of which i will insert in my history: _affidavit of simeon carter on his sufferings in missouri_. i, simeon carter, certify that i have been a resident of the state of missouri for six years and upwards, and that i have suffered many things by a lawless mob; both myself and my family have been driven from place to place, and suffered the loss of much property, and finally were expelled from the state. i further certify, that i belong to the church of the latter-day saints, commonly called "mormons." and i certify that in the year eighteen hundred and thirty-eight, both i and my people suffered much, by the people of the state of missouri. and i further certify, that in this same year, in the month of november, between the first and sixth, we were surrounded by a soldiery of the state of {50} missouri, in the city of far west, in caldwell county, both myself and many of my "mormon" brethren, and were compelled by the soldiery--which were armed with all the implements of war to shed blood--under a public declaration for our entire extermination, to sign away our all, our property, personal and real estate, and to leave the state of missouri immediately. i certify that i had at that time one hundred and sixty-two acres of land, the same which i held the certificate for. i further certify that i was obliged to give up my duplicates to help me to a small sum to carry me out of the state. i further certify not. simeon carter. territory of iowa, lee county. sworn to and subscribed before me, a justice of the peace for said county, this and day of january, 1840. d. w. kilbourn, j. p. _letter of hyrum smith to the prophet and judge higbee_. nauvoo. hancock county, illinois, january 3rd, 1840. _to president joseph smith, jun., and judge higbee_: dear brethren:--it is with feelings of no ordinary kind, that i write you at this time, in answer to the letters with which we were favored. your letters were truly interesting, and were read with great interest by the brethren here, as well as myself. we were truly glad to hear of your safe arrival in the city of washington, your interview with his excellency the president, and the steps you have since taken for the furtherance of the object you have undertaken to accomplish, and for which you have left the endearments of home, and the society of your friends. the mission on which you are engaged is certainly an important one, and one which every saint of god, as well as everyone whose breast beats high with those patriotic feelings which purchased our national freedom, must take a deep interest in. and although there may be many who do not value your labors--their sectarian prejudices being greater than their love for truth and the constitution of our country; yet there are many who will undoubtedly appreciate your services, and will feel it a pleasure to assist you all that they possibly can. conscious of the righteousness of your cause--having the prayer of the saints, (amongst whom are many who have shared with you the trials, persecutions, and imprisonments which have been heaped upon the saints in missouri), and having the approval of heaven, i would say, go on, dear brethren, in the name of the lord; and while you are pleading the cause of the widow and the fatherless, may {51} he who has promised to be a father to the fatherless and a husband to the widow, bless you in your undertakings, and arm you with sufficient strength for the herculean task in which you are engaged. your exertions will be seconded by the brethren in this region, who are disposed to do all they possibly can. i had just got ready to start for springfield when i received your letter. i no sooner read it than i abandoned the idea of going there. i then made exertion to obtain funds for you in this place; but not being able to get any, and hearing that there were brethren in quincy lately from new york, i started off the following day and succeeded in obtaining from brother herringshaw three hundred dollars, which i deposited with messrs. holmes & co., merchants in quincy, subject to the order of judge young. the reason why i deposited it with them was in consequence of the banks not doing any business and refusing to take deposits, etc. i hope that we shall be able to raise you some more soon. brother william law has promised to let us have one hundred dollars as soon as he gets a remittance from the east, which he expects daily. we have not been able to get much on the city lots since you left; not more than enough to pay some wages for surveying, and a few debts. brother lyman wight returned the subscription paper a few days ago, stating that he had not collected anything since you left. in consequence of my health, which has been poor, and the coldness of the weather, i have not been able to attend to it myself. i hardly think we shall be able to raise the one thousand dollars for mr. william white by the time he will expect it. elder granger is yet in commerce, not being able to move in consequence of the low stage of water in the ohio river. i received a letter lately from parley p. pratt, stating that he was in the city of new york, and had published another edition of his book, and wanted permission to print an edition of the book of mormon and doctrine and covenants, with a periodical similar to the _times and seasons_, stating that there were men who had means, that would assist in these things. he likewise wanted to get the privilege for the twelve to print the book of mormon in europe. i wrote in reply, that if there were any of the brethren disposed to aid, and had means to spare for such purposes, to send them to this place, so that not only this place might be benefitted, but that the books might come out under your immediate inspection. i am afraid some have been induced to tarry and assist parley in these undertakings; and had made arrangements with elder granger to assist in liquidating the new york debts. i want a letter from you, brother joseph, as soon as possible, giving me all the instructions you think necessary. i feel the burden in your absence is great. father expresses a great desire to go to kirtland, {52} along with brother granger, who has promised to pay his and mother's expenses; would you think it advisable for them to go or not? the high council met a few days ago, and took your second letter into consideration, and passed some resolutions on the subject; appointed committees to get certificates for land, and to get all other information they could. some have gone to quincy, and others to different places. we shall forward from time to time the information you desire. you will receive enclosed in this a number of duplicates for land from bishop partridge and others. the mississippi is frozen up. the weather is very cold, and a great quantity of snow is on the ground, and has been for some time. your family is in tolerable good health, excepting one or two having the chills occasionally. bishop knight desires me to inform you, that brothers granger and haws have driven into commerce a large number of hogs. they are now engaged in slaughtering them. i think there will be a good deal of trade carried on in this line another year. you may expect to hear from us soon again. i sent you a copy of the deposit i made in holmes & co., which i hope you will receive safe. i am very affectionately, hyrum smith. p. s.--we have concluded not to send any duplicates in this letter. the packages of duplicates will be directed to judge higbee, thinking they will come more safe to his address. _friday, 3_.--elders brigham young and george a. smith went from utica to albany, on the railway, and put up at the railroad house. _affidavit of william f. cahoon--missouri wrongs_. i hereby certify that in the year 1838 i was residing in daviess county, missouri, and while from home i was taken prisoner in far west by the militia, and kept under guard for six or eight days, in which time i was forced to sign a deed of trust, after which i was permitted to return home to my family in daviess county, and found them surrounded by an armed force, with the rest of my neighbors, who were much frightened. the order from the militia was to leave the county within ten days, in which time my house was broken open, and many goods taken out by the militia. we were not permitted to go from place to place without a pass from the general, and on leaving the county, i received a pass as follows: "i permit william f. cahoon to pass from daviess to caldwell county, {53} and there remain during the winter, and thence to pass out of the state of missouri. "signed november 10th, 1838. "reeves, a brigadier-general." during this time both myself and my family suffered much on account of cold and hunger because we were not permitted to go outside of the guard to obtain wood and provision; and according to orders of the militia, in the spring following, i took my family and left the state with the loss of much property. william f. cahoon. territory of iowa, lee county, subscribed and sworn before d. w. kilbourn, j. p. _letter of c. adams to the prophet--cause of the saints before the illinois legislature_. springfield, 4th january, 1840. respected sir.--i had the gratification of the receipt of yours of the 16th of december, which gave me pleasure to learn that your prospects were, at that early period, in a measure flattering. i also saw yours of the 19th december to mr. weber. we are now consulting and feeling the pulsations relative to your case being brought before the legislature, now in session, by a series of resolutions, instructing our senators, and requesting our representatives to urge relief in your case. what will be done, remains yet uncertain; still it is my strongest impression, it will be found prudent to get the matter before our legislature, for their action thereon. i am happy to learn that all our delegation are friendly to your intended application for relief in some shape; and it strikes me that the views of the president at this period may be the best, and perhaps the only way that relief could at this time be obtained; and in that event, be no injury to a future application to be restored to all your rights, when prejudice shall in a measure have subsided and the true state of the matter be more readily received, even by those whose prejudices may have closed the avenues to reason and justice in a matter identified with the odium so commonly attached to the sound of "mormons." this odium will naturally wear off when they have time to learn that "mormons" are neither anthropophagi or cannibals. your friends are generally well. i am, etc., c. adams. to joseph smith, jun. [sidenote: law suits to be abandoned] {54} _saturday, 4_.--the high council at montrose voted to utterly discard the practice of suing brethren at the law, and that such as do it, shall be disfellowshiped by this branch of the church; that abraham o. smoot ordain daniel avery president of the elders' quorum; and that the sixth instant be devoted to taking affidavits concerning missouri. elder young found the brethren in albany; went to troy, and lansingburg, where he heard elder phinehas richards preach. _sunday, 5_.--elder young preached at lansingburg, and returned to troy and held a meeting with the brethren. _monday, 6_.--elder young returned to albany. _extract from elder orson pratt's letter to his wife--reporting movements of the brethren in the eastern states_. january 6th, 1840. i am well and hearty. after mailing the last letter to you in pennsylvania, i went to philadelphia on saturday, the 21st of december; there i found president joseph smith, jun.; he had just arrived from washington city, where he had been about three weeks. four or five days after, judge higbee, with porter rockwell, came to philadelphia; they are well. i wrote to parley p. pratt to come and see president smith; he did so, and probably will go to washington with him in a few days. i stayed with brother smith, in philadelphia, about eight days; we then took the railroad and went some 35 or 40 miles, to a large branch of the church in monmouth county, new jersey, which numbers ninety members; there i left him [president smith] on new year's day, and came to new york, where i am at present. elder benjamin winchester had, when i left philadelphia, baptized forty-five in that city, and several more had given in their names for baptism, and scores believing. i preached in chester county, pennsylvania, about two weeks, and i think i may safely say there are hundreds believing. the work is prospering throughout all this region. elders taylor, woodruff, and turley sailed for liverpool, december 18th, while i was in pennsylvania. none of the rest of the twelve have yet arrived. parley p. pratt has another book printed, larger than the voice of warning, entitled "the millennium and other poems," and a piece on the "eternal duration of matter." [3] {55} _letter from john b. weber to the prophet--on supplementing the latter's effort to obtain redreses from congress_. springfield, january 6, 1840. gentlemen:--your letter of the 19th ult. came to hand ten days after date, immediately after which i called upon many of the prominent members of the democratic party, with a view to unite them in their influence in your behalf; all of whom expressed a willingness to aid in bringing about justice. but i regret to inform you that but few have exhibited that energy in the matter which might reasonably be expected from all lovers of liberty and advocates of equal rights. your energetic friends were first of the opinion that an effort ought to be made by our legislature to memorialize our representatives in {56} congress, to use all honorable means to accomplish your desires; but after holding a consultation it was believed that such a course would create a party strife here, and consequently operate against you in congress. therefore it was agreed that as many as had friends in congress should write to them immediately, desiring their aid in your behalf. if convenient you will please write again. any information respecting your mission will be thankfully received, and made known to your people here. very respectfully yours, john b. weber. to the rev. joseph smith and his associates. _affidavit of john m. burk--missouri outrages_. i hereby certify that general john clark and his aid, on their arrival at far west in caldwell county, missouri, came to my tavern stand, and without my leave, pitched their marquees in my yard and did take my wood and hay to furnish the same, and did bring their horses in also, and without my leave, took hay for them, and did take possession of my house, and used it for a council house, and did place a strong guard around it, so as to hinder any person from going in or out, and i myself was not permitted to go in and out; for all this i have received no remuneration, and was not even permitted to pass out of town to water travelers' horses without a permit. the above took place in the first part of november, 1838. i also certify that caleb baldwin, lyman wight, hyrum smith, joseph smith, jun., and mr. alexander mcrae, in clay county, missouri, did apply for a writ of _habeas corpus_ and did not get it. john m. burk. sworn before d. w. kilbourn, j. p. _affidavit of john lowry--ditto_. i certify that i saw general john clark and his aid, on their arrival at far west, caldwell county, missouri, in the yard of john m. burk, and gave orders to their waiters to pitch their marquees in his yard, and to take of his wood for fire. i also saw captain samuel bogart, with his men, come near my dwelling, and did pitch their camp, and took my house logs without my leave, and did burn them. i also saw him with the horse of joseph smith, jun., in his possession. john lowry. sworn before d. w. kilbourn, j. p. _affidavit of jedediah owen--ditto_. to whom it may concern--this is to certify, that on the day following {57} on which the troops arrived at far west, that two men of said troops came to my house, broke open my trunk, and took therefrom both money and clothing, and also a number of papers, among which were deeds and notes, and also a number of cooking utensils, and in consequence of the cruel and inhuman treatment which i and others have received from those troops, we are reduced to a state of almost absolute starvation; and daniel avery and myself were appointed as a committee to go out and beg corn and meal, or anything we might obtain, that would render assistance or relieve us in our suffering condition. jedediah owen. sworn before d. w. kilbourn, j. p. _affidavit of t. alvord--ditto_. i removed my family from the state of michigan to clay county, missouri, in the year 1835, where i lived in peace with the people, on my own land, eighteen months or more, when the people began to be excited in consequence of the emigration of our people to that county. the excitement became so great that i was obliged to sell my place at half price, and removed to the county of caldwell, where i purchased me a farm, and settled my family, and made a good improvement, and was in a good situation to support my family, and there lived in peace with the people until the summer and fall of 1838, when the mob began to rise, and we were obliged to fly to arms in self defense; but notwithstanding our exertion, they murdered and massacred many of our people. we applied to the governor for assistance, and his reply to us was, "if you have got into a scrape with the mob, you must fight it out yourselves, for i cannot help you." the mob still increased, until i was obliged to remove my family to far west, and there remained, surrounded with mobs of murderers, until general clark arrived with his army, with the governor's exterminating order. then we were all taken prisoners; our arms taken away; they then treated with all the cruelty they were masters of, and took possession of whatever they pleased, burnt timber, and laid waste town and country. i heard general clark say that he would execute the governor's order; "but [said he] notwithstanding, i will vary so much as to give some lenity for the removal of this people, and you must leave the state immediately, for you need not expect to raise another crop here." those who were not taken to prison, were permitted to return to their homes to make preparations to leave the state. finding i had no safety for myself and family in missouri, i fled to illinois for safety. t. alvord. sworn to before d. w. kilbourn, j. p. {58} _tuesday, january 7_.--elder young took stage for richmond, massachusetts. _affidavit of william hawk--missouri affairs_. montrose, lee county, iowa, january 7, 1840. i hereby certify, that some time in the month of october, 1838, an armed force collected in the county of carroll, near de witt, and in open daylight, drove a man by the name of humphrey out of his house, and set fire to it, and burnt it to ashes, and then sent an express ordering all the "mormons" to leave the place as soon as the next day. the next day they sent another express ordering them to leave in six hours, or they would be massacred upon the ground. they also fired their guns at different persons traveling the road near the town. the "mormons" were at length compelled to leave their possessions, and all removed to caldwell, consisting of seventy and perhaps one hundred families, many of whom were in want of the sustenance of life, sick, and some died upon the way. about two weeks after this, another armed force invaded far west, took my gun, and compelled me to sign away my property, both real and personal, and leave the state forthwith. william hawk. sworn to before d. w. kilbourn. j. p. _affidavit of timothy b. clark--ditto_. montrose, lee county, iowa territory, january 7, 1840. this is to certify that i was at work on my farm on the last of october, 1838, when an armed company under general lucas, came and took myself and my three sons prisoners, and threw down my fences, and opened my gates, and left them open, and left my crops to be destroyed, and while i was a prisoner, they declared that they had made clean work in destroying the crops as they passed through the country, and they took from me two yoke of oxen, and three horses and two wagons, and compelled me and my sons to drive them loaded with produce of my own farm, to supply their army. i had in possession at the time, four hundred and eighty acres of land, and rising of a hundred acres improved, with a small orchard and nursery, the necessary buildings of a farm, etc.; and in consequence of my imprisonment my fences remained down, and most of my crops were destroyed; and further this deponent saith not. timothy b. clark. sworn to before d. w. kilbourn, j. p. _affidavit of urban v. stewart--ditto_. montrose, lee county, iowa territory, january 7, 1840. this is to certify that about the middle of october, i was driven, by {59} the threats of the daviess county armed force, to leave my possessions, consisting of preemption right to a quarter section of land with thirty acres under improvement, and a good house. i went to di-ahman and remained until about the 1st of november, when i was driven from there by an armed force under general wilson. i then went to far west. while at ondi-ahman the armed force took from me one cow and calf, and a yoke of oxen, one horse and five sheep; they also took from me fifteen hogs. while at far west, they took two cows belonging to me, and i saw the soldiery killing the live stock of the inhabitants without leave or remuneration, and burning building timbers, fences, etc. urban v. stewart. sworn to before d. w. kilbourn, j. p. _affidavit of john smith--ditto_. lee county, iowa territory. this day personally appeared before me, d. w. kilbourn, an acting justice of the peace in and for said county, john smith, and after having been duly sworn, desposeth and saith, "that in the months of october and november, 1838, i resided in the town of adam-ondi-ahman. daviess county, missouri, and whilst being peaceably engaged in the ordinary vocations of life, that in the early part of november my house was entered by a body of armed men painted after the manner or customs of the indians of north america, and proceeded to search my house for fire arms, stating that they understood the mormons knew how to hide their guns, and in their search of a bed in which lay an aged, sick female, they threw [her] to and fro in a very rough manner, without regard to humanity or decency. finding no arms, they went off without further violence. "shortly after this above described outrage, there was a number of armed men, say about twenty, rode into my yard and inquired for horses which they said they had lost, and stated, under confirmation of an oath, that they would have the heads of twenty 'mormons,' if they did not find their horses. these last were painted in like manner as the first. these transactions took place when the citizens of the village and its vicinity were engaged in a peaceable manner in the ordinary pursuits of life." this deponent further saith, "that the mob took possession of a store of dry goods belonging to the church of latter-day saints, over which they placed a guard. i went into the store to get some articles to distribute to the suffering poor, and the officer who had the charge of the store ordered me out peremptorily, stating it was too cold to wait on me, that i must come the next morning; and returning the next morning, i found the store almost entirely stripped of its contents. {60} thereupon we as a church were ordered to depart the county and state, under the pains and penalty of death or a total extermination of our society. having no alternative, (having my wagon stolen), i was compelled to abandon my property, except a few movables which i got off with in the best way that i could, and on receiving a permit or pass which is hereto appended. i then proceeded to depart the state. "'i permit john smith to remove from daviess to caldwell county, there remain during the winter, or remove out of the state unmolested. "'daviess county, november 9th, 1838. "r. wilson, brigadier-general. by f. g. cochnu.' "i accordingly left the state in the month of february following in a destitute condition." john smith. sworn to before d. w. kilbourn, j. p. _affidavit of samuel smith--ditto_. montrose, lee county, iowa, january 7, 1840. i do hereby certify, that i, samuel smith, made an improvement and obtained a preemption right upon one hundred and sixty acres of land in daviess county, missouri, in 1837. on the first of november, 1838, i was compelled to leave the county, by order of general wilson, in ten days. they took without my consent, two horses, which have never been returned, nor remunerated for; also destroyed my crop of corn, drove off four head of cattle. samuel smith. sworn to before d. w. kilbourn, j. p. _affidavit of daniel avery--ditto_. lee county, iowa territory, march 5th, 1840. [4] i, daniel avery, do hereby certify that the following scenes transpired in the state of missouri to my personal knowledge--first, in the year 1838, some time in the fall, i was called on by the martial law of the state of missouri, to aid and assist to rescue women and children from the hands of a mob, from the waters of grand river, whose husbands and fathers had been driven off. we found the house invested by the mob, some of whom were in the house threatening the lives of the women and children, if they did not leave their property and effects immediately and follow their husbands and fathers. one family lost a {61} child while in this situation, for the want of care; the women being compelled, by these monsters, to provide and cook them food. this company of the mob was commanded by james weldin. i also saw about seventy families driven from de witt by a mob commanded by sashiel wood. i helped to bury one woman the first night, who had been confined in childbed a night or two before, and could not endure the sufferings. the next scene i saw i was peaceably traveling the road; a man by the name of patrick o'banion was shot dead at my feet. we advanced a little further, when two men were killed and several wounded. i afterwards learned that this gang of mobbers was commanded by samuel bogart. in consequence of being pursued out of the state, by this lawless mob, i was not an eye witness to the many thousand wicked acts committed by the governor's exterminating militia. daniel avery. sworn to before d. w. kilbourn, j. p. _wednesday, march 11_. _affidavit of james powell--ditto_. illinois, adams county, march 11, 1840. i, james powell, do certify, that i was a citizen of the state of missouri in 1838. i solemnly declare that while i was peaceably traveling to one of my nearest neighbors, i was assaulted by a company of men, to the number of five--autherston wrathey, john gardner, philomen ellis, jesse clark, and ariel sanders. first they threw a stone and hit me between the shoulders, which very much disabled me; they then shot at me, but did not hit me. one of them then struck me with his gun, and broke my skull about six inches--a part of my brain ran out. i have had fourteen pieces of bone taken out of my skull. my system is so reduced that i have not done a day's work since. i know no reason why they should have done [this act], as i did not belong to the mormon church, neither had i ever heard one preach. in this situation i was forced to leave the state forthwith. i was carried three days without having my head dressed. when i arrived at huntsville, doctor head offered me assistance. i refer to him for further testimony. james powell. attest, john smith. we certify that the foregoing affidavit of james powell's is true and correct, as we stood by and saw it with our eyes. we also heard them {62} say they would kill the mormons, if they did not clear out. we carried the wounded man in our wagon, till he was out of reach of the mob. peter wimmer, susan wimmer, ellen wimmer. sworn to before william oglesby, j. p. _affidavit of john smith--ditto_. illinois, columbus, adams county, march 11, 1840. i, john smith, certify that i was a resident in the state of missouri in 1838, when i was driven from my house, and a pre-emption right, and forbid to stay in the state, [the mob] threatening me if i did not go forthwith. i took my family and pursued my journey one hundred miles. in consequence of cold, snow, water and ice at the inclement season in which i was driven, i fell sick, and for four weeks i was unable to travel; during which time i was threatened daily; yet i was so sick it was considered by many that i could not live, and was compelled to start when i was not able to sit up through the day. i landed in illinois; the long and fatiguing journey, lying out in the cold, open air, proved too much for my companion; it threw her into a violent fever, with which she died. many others in the company took sick and died with the same hard fare. john smith. sworn to before william oglesby, j. p. _affidavit of smith humphrey--ditto_. illinois, adams county, march 16, 1840. i, smith humphrey, certify that i was a citizen of missouri in eighteen hundred and thirty-eight; and some time in the month of october, of the same year, i was fallen upon by a mob commanded by hyrum standley. he took my goods out of my house; and said standley set fire to my house, and burnt it before my eyes, and ordered me to leave the place forthwith. i removed from de witt to caldwell county, where i was again assailed by governor bogg's exterminating militia. they took me prisoner, and robbed my wagon of four hundred dollars in cash, and one thousand dollars' worth of goods, and drove me out of the state. smith humphrey. sworn to before c. m. woods, clerk of circuit court. _affidavit of henry root--ditto_. quincy, illinois, 16th march, 1840. this is to certify that i, henry root, am, and was a citizen of {63} de witt, carroll county, missouri, at the time of the persecutions (known by the name of the "mormon war") commenced and terminated between the citizens of said state of missouri and the mormons; that in the fall of 1838, in the month of september, a mob (under no regular authority) headed by william w. austin, sen., consisting of from one hundred to one hundred and fifty men, came into de witt and ordered the mormons to leave that place within ten days from that time; that if they did not leave, they would be driven from there by force. the mormons did not leave; the appointed time came, and the mob came, armed and equipped for war. the mormon citizens petitioned to the governor of the state, but no relief came. they sent to the general of the brigade [in that locality], who ordered the militia to repair to de witt to disperse the mob. on the arrival of the militia, brigadier-general parks told me the mormons had better leave their property and go off, as his men were prejudiced against them, and he could do them no good, nor relieve them. with that the mormons left. henry root. sworn to before c. m. woods, clerk of circuit court, adams county, illinois. _affidavit of joseph clark--ditto_. quincy, illinois, march 16, 1840. i, joseph clark, certify that i was a citizen of the state of missouri in 1838; and when peaceably traveling the highway, i was shot at twice by governor boggs' exterminating militia, commanded by major-general john b. clark. joseph clark. sworn to before c. m. woods, clerk of circuit court, adams county illinois. _affidavit of thomas d. casper--ditto_. quincy, illinois, march 16th, 1840. this is to certify that i, thomas d. casper, was a resident of the state of missouri in the year 1838. i was not a member of the church of mormons or latter-day saints; but witnessed the following acts of distress: as i was on business, i inquired for perry moppin, and learned that he, with samuel snowden, esq., had gone after mr. wilson, a mormon, and had threatened and sworn to take his life if he did not tell his name; and they swore they had the tool to take his life if he had not told them his name. further they agreed that the mormons should leave the country of missouri except they would deny the faith, or their religion. and i {64} heard anthony mccustian say that he would head a mob in any case, to prevent the lawyers from attending to any case of their (the mormons') grievances; and he was a postmaster. and i saw two men that said they had been at haun's mill at the murder; and one by the name of white, and the other moppin stated that he had slain three mormons. and i, thomas d. casper, witnessed other things too tedious to mention; and solemnly swear, before god and men, that what is here written is a true statement of facts relative to the suffering of the mormons in the state of missouri. thomas d. casper. _affidavit of jesse w. johnston--ditto_. quincy, illinois, march 16, 1840. i, jesse w. johnston, certify that the following circumstances took place in the state of missouri, while i was a resident of that state, viz.: i was taken prisoner by governor boggs' exterminating militia. i saw one man killed belonging to the mormon church, and was forced by them to take corn out of the fields of the mormon church without leave. this was in the fall of 1838. jesse w. johnston. sworn to before c. m. woods, clerk of the circuit court, adams county, illinois. _affidavit of owen cole--ditto_. quincy, illinois, march 17, 1840. this is to certify that i, owen cole, was a resident of caldwell county, state of missouri, and while residing at my dwelling house, the militia under governor boggs, and by his orders, plundered my house, and shot me through my thigh. my damage sustained by the militia, by being driven from the state, besides my wound, was five hundred dollars. the militia men were quartered on the lands of the people called mormons, contrary to the laws and constitution of the state. i hereby certify this to be a true statement. owen cole. sworn to before c. m. woods, clerk circuit court. _affidavit of ezekiel maginn--ditto_. quincy, illinois, march 17, 1840. i, ezekiel maginn, certify that i was a citizen of the state of missouri in the year 1838, and was an eye witness to the following facts--first, i saw the militia, called for by governor boggs' exterminating order, enter the house of lyman wight, and take from it a bed and bedding, {65} pillows, and dishes, personally known to me to be his property. ezekiel maginn. sworn to before c. m. woods, clerk circuit court, adams county. _affidavit of addison green--ditto_. quincy, march 17, 1840. i, addison green, do certify that in the month of october, one thousand eight hundred and thirty-eight, when i was peaceably walking the highroad in ray county, state of missouri, i was molested and taken prisoner by ten armed men, who took from me one double-barrel fowling piece and equipage, threatening to blow out my brains and swore that if i was a mormon they would hang me without further ceremony. they had previously been to my lodging and taken my horse, saddle, and bridle. all was then taken into the woods about one mile to bogart's camp. i was kept a prisoner until the next morning, when i was let go; but have not obtained any part of my property, which was worth about one hundred and fifty dollars. a. green. sworn to before john h. holton, notary public. _affidavit of john p. greene--ditto_. i, john p. greene, was in company with several of my neighbors walking the road in peace, when one of our company, a young man, by name of o'banion, was shot down at my side, being shot by a company of mobbers; and soon after this we were fired upon again, and two more were killed and several others wounded. this was about the 25th day of october, one thousand eight hundred and thirty-eight, in the state of missouri, and i do hereby certify the above to be true according to the best of my knowledge. john p. greene sworn to before john h. holton, notary public. _affidavit of asahel a. lathrop--ditto_. this is to certify that i, asahel a. lathrop, was a citizen of the state of missouri, at the time the difficulty originated between the people called mormons and the [other] inhabitants of the aforesaid state, and herein give a statement of the transactions that came under my observation, according to the best of my recollection. i settled in missouri in the summer of 1838, in caldwell county, where i purchased land and erected buildings. the said land i now have a deed of; and in the fall i purchased a claim on what is called the east fork of grand river, together with a large stock of cattle and {66} horses, sheep and hogs; it being some sixty miles from the aforesaid county where i first located; and moved on to the latter place, supposing that i was at peace with all men; but i found by sad experience that i was surrounded by enemies; for in the fall of 1838, whilst at home with my family, i was notified by a man by the name of james welden, that the people of livingston county, had met at the house of one doctor william p. thompson, then living in the attached part of said county, for the purpose of entering into measures respecting the people called mormons; and the same welden was a member of the same, and also the aforesaid william p. thompson was a justice of the peace; and they all jointly agreed to drive every mormon from the state; and notified me that i must leave immediately, or i would be in danger of losing my life. all this time some of my family were sick; but after listening to the entreaties of my wife to flee for safety, i committed them into the hands of god and left them, it being on monday morning; and in a short time after i left, there came some ten or fifteen men to my house, and took possession of the same, and compelled my wife to cook for them, and also made free to take such things as they saw fit; and whilst in this situation, my child died, which i have no reason to doubt was for the want of care; which, owing to the abuse she received, and being deprived of rendering that care she would, had she been otherwise situated. my boy was buried by the mob, my wife not being able to pay the last respects to her child. i went from my home into daviess county and applied to austin a. king and general atchison for advice, as they were acting officers in the state of missouri. there were men called out to go and liberate my family, which i had been absent from some ten or fifteen days; and on my return i found the remainder of my family confined to their beds, not being able the one to assist the other, and my house guarded by an armed force. i was compelled to remove my family in this situation, on a bed to a place of safety. this, together with all the trouble, and for the want of care, was the cause of the death of the residue of my family, as i have no doubt; which consisted of a wife and two more children; as they died a few days after their arrival at my friend's. such was my situation, that i was obliged to assist in making their coffins. i will give the names of some of the men that have driven me from my house and abused my family; those that i found at my house on my return were samuel law, calvin hatfield, stanley hatfield, andy hatfield; and those that were leading men were james welden, doctor william p. thompson, a justice of the peace, and william cochran, and many others, the names i do not recollect. {67} i have also seen men abused in various ways; and that whilst they were considered prisoners; such as the mob cocking their guns and swearing that they would shoot, with their guns to their face, and the officers of the militia, so called, standing by without uttering a word; and in these councils they have said if a missourian should kill a mormon he should draw a pension, same as a soldier of the revolution. i was also compelled to give up my gun, and the terms were, i was to leave the aforesaid state of missouri, or be exterminated. my property is yet remaining in said state, whilst i am deprived of the control of the same. written this 17th day of march, 1840. asahel a. lathrop. sworn to before d. w. kilburn, j. p., lee county, iowa territory. _affidavit of burr riggs_. i, burr riggs, of the town of quincy, and state of illinois, do hereby certify that in the year 1836, when moving to the state of missouri, with my family and others, we were met in ray county, in said state, by a mob of one hundred and fourteen armed men, who commanded us not to proceed any further, but to return, or they would take our lives; and the leader stepped forward at the same time, and cocked his piece. we turned round with our team; and the mob followed us about six miles and left us. some time after this i moved to caldwell county, in said state, and purchased about two hundred acres of land, and a village lot, on which i erected a dwelling house, staked, and commenced improving my land, and had, at the time i was driven away, about forty acres of corn, vegetables, etc.; and in the year 1838, in the month of november, was compelled to leave my house and possessions in consequence of governor boggs' exterminating order, without means sufficient to bear my expense out of the state. given under my hand at quincy, illinois, 17th march, 1840. burr riggs. sworn to before c. m. woods, clerk of the circuit court, adams county, illinois. _affidavit of simons p. curtis_. i, simons p. curtis, a resident of quincy, adams county, illinois, certify that in the year 1838, i was a citizen of caldwell county, missouri, residing in the city of far west. also that i went in search of {68} a lost steer; and passing by captain bogart's camp, while he was guarding the city, i saw the hide and feet of said steer, which i knew to be mine; the flesh of which i suppose they applied to their own use. i also certify that wiley e. williams, one of the governor's aids, who was gunkeeper, caused me to pay thirty-seven and a half cents to him. i also paid twenty-five cents to a justice of the peace to qualify me to testify that the gun was mine. the said wiley e. williams is said to be the one that carried the story to governor boggs, which story was the cause of the exterminating order being issued, as stated by the governor in said order. simons p. curtis. sworn to before c. m. woods, clerk circuit court, adams county, illinois. _affidavit of elisha h. groves_. i, elisha h. groves, of the town of quincy, and state of illinois, upon oath say, that i was a resident of daviess county, in the state of missouri, and that on the 16th day of november, in the year of our lord, 1838, judge vinson smith and others came to my house and ordered myself and family, levi taylor, david osborn and others, to leave our possessions which we had bought of government and paid our money for the same, saying we must within three days leave the county or they would take our lives, for there was no law to save us after that time. in consequence of those proceedings, together with governor boggs' exterminating order, we were compelled to leave the state of missouri. furthermore this deponent saith not. given under my hand at quincy, the 17th day of march, a. d. 1840. elisha h. groves. sworn to before c. m. woods, clerk circuit court. _affidavit of jacob foutz_. quincy, illinois, march 17, a. d. 1840. this is to certify that i was a citizen, resident of caldwell county, missouri, at the time governor boggs' exterminating order was issued; and that i was quartered on by the mob militia, without my leave or consent at different times, and at one time by william mann, hiram cumstock, and brother, who professed to be the captain; also robert white; and that i was at the murder at haun's mill, and was wounded; and that i was driven from the state, to my inconvenience, and {69} deprived of my freedom, as well as to my loss of at least four hundred dollars. jacob foutz. sworn to before c. m. woods, clerk circuit court. _affidavit of frederick g. williams_. i do certify that i was a resident of caldwell county, in the state of missouri, in the year of our lord 1838, and owned land to a considerable amount, building lots, etc., in the village of far west; and in consequence of mobocracy, together with governor boggs' exterminating order, was compelled to leave the state under great sacrifice of real and personal property, which has reduced and left myself and family in a state of poverty, with a delicate state of health, in an advanced stage of life. furthermore this deponent saith not. given under my hand at quincy, illinois, march 17, 1840. frederick g. williams. sworn to before c. m. woods, clerk adams county, illinois. _statement of james sloan_. james sloan made affidavit at quincy, that the officers of the militia under the exterminating order of governor boggs in missouri in 1838, took possession, carried off and destroyed a store of goods, of several hundred dollars' value, belonging to the people called "mormons," in daviess county; that his life was threatened, his property taken, and he was obliged to flee the state with his family, greatly to his disadvantage. _affidavit of david shumaker_. quincy, illinois, adams county, march 18, 1840. i, jacob shumaker, do certify that i went back to the state of missouri about the first of october last, with the calculation to live with my family, but finding it impossible, as the mob, say to the amount of twenty or thirty of them, surrounded my house, and whilst they were quarreling about me, what they should do, and in what way they should dispose of me, i crept out of the back window and made my escape; and leaving my family to their most scandalous abuses; my wife and oldest daughter barely escaping from their unholy designs. i was thus a second time obliged to leave the state, or remain at the risk of my life. the former alternative i chose. my loss sustained by the above-mentioned abuses was not less than three hundred dollars. a lot of land containing forty acres, for which i paid four dollars per acre, situated in caldwell county, was unjustly and unlawfully taken {70} from me, and is still retained by some person or persons to me unknown. i hereby certify that the above is a true statement. jacob shumaker. sworn to before c. m. woods. _affidavit of levi richards_. i, levi richards, a resident of quincy, adams county illinois, practitioner of medicine, certify that in the year one thousand eight hundred and thirty-eight, i was a citizen of far west, caldwell county, missouri, and that in the fall of said year, i saw the city invaded by a numerous armed soldiery, who compelled its inhabitants to surrender, give up their firearms, and submit to their dictation. they then set a strong guard around the city, thereby preventing egress or ingress, without special permission. then they collected the citizens together upon the public square, formed around them a strong guard of soldiers, and then at the mouths of their rifles, compelled them to sign what was termed a deed of trust, thereby depriving them of all their property and civil rights. this occupied several days of most inclement weather, when they were brought to the same order by general clark, and i judge some forty or fifty were made special prisoners by him. at this time he delivered his speech to the "mormons," which has been published, and which is substantially correct. i was compelled by a company of men armed with rifles, to leave my house, and go to captain bogart's camp, (he commanded, as i understood, a part of the guard which surrounded the city,) upon an indirect charge or insinuation; was detained a prisoner two days, examined, and liberated. i then asked the clerk of the company, who had been my keeper, the following questions, which he readily answered: were those men who massacred the "mormons" at haun's mill, out under the governor's order, or were they mobbers? a. mobbers. are captain cornelius gilliam and his company out by legal authority, or are they mobbers? a. mobbers. where are those mobbers now? a. they have joined the army. this company [gilliam's] at the surrender of far west were painted like indians. the army wore a badge of red (blood). i saw a large amount of lumber and timber destroyed, and used for fuel by the soldiers. the destruction of cattle, hogs, etc., seemed to be their sport, as their camp and the fields testified when they withdrew. an excellent gun was taken from me, which i have never seen or heard of since. a {71} gun that was left in my care was taken at the same time, which i afterwards found with wiley e. williams of richmond, (reputed one of the governor's aids,) to obtain which i had to prove property, affirm before a magistrate and pay said williams fifty cents. i was called to extract lead, dress the wounds, etc., for several persons (saints) who were shot in the above siege, two of whom died. immediately previous to the above transactions, and for a long time before, the citizens of caldwell, and particularly far west, were called upon to watch for mobs by day and guard against them by night, till it became a burden almost intolerable. levi richards. sworn to before c. m. woods. clerk circuit court, adams county, illinois _affidavit of gibson gates_. i, gibson gates, do hereby certify that i was residing in jackson county, missouri, in the fall of the year, 1833, and had been for the space of about one year. i was at a meeting one day for worship, when a man by the name of masters came to us, stating that he was sent by the mob to inform us that if we would forsake our religion, they were willing to be our brethren and fight for us; "but if not," said he, "our young men are ready, and we can scarce constrain them from falling upon you and cutting you to pieces." soon after this there came a large company of men, armed, to my place, and with much threatening and profane words, ordered me to be gone by the next day, or they would kill me and my family; in consequence of which threatening, we quit our house in the month of november, leaving most of our effects; suffering very much with cold, fatigue and hunger, we took [set out] on the prairie, and went southward twenty miles or more, where we stayed a few weeks. but still being threatened by the mob, we removed to clay county, where we lived in peace until the fall of 1838, when a mob arose against the people of the church of latter-day saints, when we were again obliged to leave our home, and seek safety in another place for a few weeks. when we returned our house had been broken open, and the lock of a trunk broken open, and the most valuable contents thereof taken away; the most of our bedding and furniture was either stolen or destroyed; and we were then ordered to leave the state. gibson gates. sworn to before david w. kilbourn, j p. _affidavit of david pettigrew_. this is to certify, that i, david pettigrew, was a citizen of jackson county, missouri, and owned a good farm, lying on the blue river, six miles west of independence, and lived in peace with the inhabitants until the summer and fall of 1833, when the inhabitants began to {72} threaten us with destruction. i was at work in my field, and a man by the name of allen, and others with him, came along and cried out, "mr. pettigrew, you are at work as though you were determined to stay here, but we are determined that you shall leave the county immediately." i replied that i was a free born citizen of the united states, and had done harm to no man. "i therefore claim protection by the law of the land," and that the law and the constitution of the land would not suffer them to commit so horrid a crime. they then replied that "the old law and constitution is worn out, and we are about to make a new one." i was at a meeting where we had met for prayer, and a man by the name of masters came and desired an interview with us; he then stated that he was sent by the mob to inform us, that if we would forsake our "mormon" and prophet religion, and become of their religion, they, the mob, would be our brothers, and would fight for us; "but if you will not, we are ready and will drive you from the county." a few days after this, a large mob came to my house, commanded by general moses wilson, hugh braziel and lewis franklin, and broke down my door, and burst into my house, armed with guns, clubs and knives; some of them were painted red and black. this was in the night, and my family was much frightened. they threatened me with immediate death if i did not leave the place. after much abuse they left us for the night, but in a few days they returned and drove me and my family into the street, not suffering us to take anything with us. i saw that we must go or die; we went south to van buren county, in company with eighty or ninety others. in a short time after, i returned to my farm and found my house plundered, my grain and crop, stock, and all my farm and farming tools laid waste and destroyed; and shortly after my house was burned to ashes. i called on esquire western, of independence, and inquired of him if he could inform me what all this mobbing and riot meant, informing him of the destruction and plundering of my house; to which he gave me no satisfaction, but insulted me and treated me roughly. governor boggs lived in the county, and i have seen him passing through among us in our great distress, and gave no attention to our distresses. he was then lieutenant-governor of the state. on my return to my family in van buren county, i was much abused by a man by the name of brady; he said he would kill me if i ever attempted to go to my farm, or if he saw me passing that way again. i returned to my family, and in a few days after, a company of men came where we lived and said they would spill my blood if i did not leave the place immediately. the leaders of this company were john cornet, thomas langley, and hezekiah warden; they lived in jackson county. {73} this was in the cold winter, and our sufferings were great. i fled across the missouri river to clay county, where i lived three years; in which time i often heard judge cameron and others say, that "you mormons cannot get your rights in any of the courts of the upper country;" and i had not the privilege of voting as a free citizen. i moved to caldwell county, bought land and opened a good farm, and lived in peace until the summer and fall of 1838, when mobs arose in the counties round about, and i with the rest was obliged to take up arms in self defense; for the cry was, that mob law should prevail, if we stood against them, until the army came and took us all prisoners of war. i with the rest was obliged to sign a deed of trust at the point of the sword, i with sixty others was selected out and marched to richmond, in ray county, by the command of general clark, where they kept us a number of weeks, pretending to try us as treasoners and murderers. at length i obtained my liberty, and returned to my family in caldwell county: and i found that there was no safety there, for there was no law, but all a scene of robbing, and plundering, and stealing. they were about to take me again, and i was obliged to leave my family and flee to illinois. in about two months my family arrived, having suffered much abuse and loss of health and property. soon after the arrival of my family my son, a young man, died; and i attribute his death to the cruel barbarity of the mob of missouri, he being a prisoner among them, and having suffered much because of them. my father was a soldier, and served in the revolutionary war, under the great washington, but i have not had protection on my own lands; and i have not been permitted to see my farm in jackson county, missouri, in seven years. soldiers were stationed or quartered in different parts of far west; and they treated us roughly, threatening to shoot us, and making use of anything they pleased, such as burning house, timber, and rails, and garden fences, and stealing and plundering what they pleased. when i was at richmond, a prisoner before judge king, we sent for many witnesses; and when they came, they were taken and cast into prison with us, and we were not permitted to have any witnesses. the day i came out of prison, they compelled me to sign a writing which was not true or remain in prison. david pettigrew. sworn to before d. w. kilbourn, j. p. [sidenote: comment of the prophet on the foregoing affidavits.] thus i have given a few of the multitude of affidavits which might be given to substantiate the facts of our persecutions and deaths in missouri. when the brethren left missouri, {74} they were poor, having been plundered of everything valued by mobs. much of the plundering was done under the eye of the government officers, according to the foregoing affidavits; and all by the sanction of the state of missouri, as the acts of her legislature testify. [5] the saints, being so numerous, were obliged to scatter over the state of illinois and different states to get bread and clothing--so that but few accounts against missouri could be collected without unreasonable exertions. about 491 individuals gave in their claims against missouri, which i presented to congress--amounting to about $1,381,044.00; leaving a multitude more of similar bills hereafter to be presented, which, if not settled immediately, will ere long amount to a handsome sum, increasing by compound interest. footnotes: 1. this epistle is of interest as showing the spirit of the church government at that time, (1839) and the recognition of the rights of individuals. for these reasons it is quoted here: _to the saints scattered abroad, in the region westward from kirtland, ohio_: beloved brethren:--feeling that it is our duty, as the servants of god, to instruct the saints from time to time, in those things which to us appear to be wise and proper--therefore we freely give you a few words of advice at this time. we have hear it rumored abroad, that some at least, and probably many, are making their calculations to remove back to kirtland next season. now brethren, this being the case, we advise you to abandon such an idea; yea, we warn you, in the name of the lord, not to remove back there, unless you are counseled to do so by the first presidency, and the high council of nauvoo. we do not wish by this to take your agency from you; but we feel to be plain, and pointed in our advice for we wish to do our duty, that your sins may not be found in our skirts. all persons are entitled to their agency, for god has so ordained it. he has constituted mankind moral agents, and given them power to choose good or evil; to seek after that which is good, by pursuing the pathway of holiness in this life, which brings peace of mind, and joy in the holy ghost here, and a fulness of joy and happiness at his right hand hereafter; or to pursue an evil course, going on in sin and rebellion against god, thereby bringing condemnation to their souls in this world, and an eternal loss in the world to come. since the god of heaven has left these things optional with every individual, we do not wish to deprive them of it. we only wish to act the part of a faithful watchman, agreeably to the word of the lord to ezekiel the prophet, (ezekiel 33 chap. 2, 3, 4, 5, verses,) and leave it for others to do as seemeth them good. now for persons to do things, merely because they are advised to do them, and yet murmur all the time they are doing them, is of no use at all; they might as well not do them. there are those who profess to be saints who are too apt to murmur, and find fault, when any advice is given, which comes in opposition to their feelings, even when they, themselves, ask for counsel; much more so when counsel is given unasked for, which does not agree with their notion of things; but brethren, we hope for better things from the most of you; we trust that you desire counsel, from time to time, and that you will cheerfully conform to it, whenever your receive it from a proper source. it is very probable, that it may be considered wisdom for some of us, [i. e. at nauvoo], and perhaps others, to move back to kirtland, to attend to important business there: but notwithstanding that, after what we have written, should any be so unwise to move back there, without being first counseled so to do, their conduct will be highly disapprobated. done by order and vote of the first presidency and high council for the church of jesus christ of latter-day saints, at nauvoo, december 8, 1839. h.g. sherwood, clerk _times and seasons_, vol. 1, p. 29. 2. this communication of hyrum smith's adds nothing to his very elaborate statement of the wrongs suffered by himself and the saints in missouri already published in volume iii, pp. 403-424, except his testimony to the truth of the book of mormon; and as he was one of the eight witnesses to the fact of the existence of the nephite plates from which the record was translated, the paragraphs relating to that testimony are give here: "having given my testimony to the world of the truth of the book of mormon, the renewal of the everlasting covenant, and the establishment of the kingdom of heaven, in the last days; and having been brought into great afflictions and distresses for the same, i thought that it might be strengthening to my beloved brethren, to give them a short account of my sufferings, for the truth's sake, and the state of my mind and feelings, while under circumstances of the most trying and afflicting nature. * * * * i had been abused and thrust into a dungeon, and confined for months on account of my faith, and the testimony of jesus christ. however i thank god that i felt a determination to die, rather than deny then things which my eyes have seen, which my hands had handled, and which i had borne testimony to, [all in plain allusion to his testimony to the existence of the plates from which the book of mormon was translated] wherever my lot had been cast; and i can assure my beloved brethren that i was enabled to bear as strong a testimony, when nothing but death presented itself, as i ever did i my life. my confidence in god, was likewise unshaken. i knew that he who suffered me, along with my brethren, to be thus tried, that he could and that he would deliver us out of the hands of our enemies; and in his own due time he did so, for which i desire to bless and praise his holy name."--_times and seasons_, vol. 1, pp. 20 and 23. 3. this treatise on the "regeneration and eternal duration of matter," was written by elder pratt while in columbia prison, missouri. he explains that it "was more calculated to comfort and console myself and friends when death stared me in the face, than as an argumentative or philosophical production." this article has for some time been out of print, yet it has much that is instructive in it. the author states as a basic principle in his treatise the following: "matter and spirit are the two great principles of all existence. everything animate and inanimate is composed of one or the other, or both of these eternal principles. i say eternal, because the elements are as durable as the quickening power which exists in them. matter and spirit are of equal duration; both are self-existent,--they never began to exist, and they never can be annihilated. * * * * matter as well as spirit is eternal, uncreated, self existing. however infinite the variety of its changes, forms and shapes;--however vast and varying the parts it has to act in the great theater of the universe;--whatever sphere its several parts may be destined to fill in the boundless organization of infinite wisdom, yet it is there, durable at the throne of jehovah. and eternity is inscribed in indelible characters on every particle. revolution may succeed revolution;--vegetation may bloom and flourish, generation upon generation may pass away and others still succeed--empires may fall to ruin, and moulder to the dust and be forgotten--the marble monuments of antiquity may crumble to atoms and mingle in the common ruin--the mightiest works of art, with all their glory, may sink in oblivion and be remembered no more--worlds may startle from their orbits, and hurling from their spheres, run lawless on each other in conceivable confusion--element may war with element in awful majesty, while thunders roll from sky to sky, and arrows of lightning break the mountains asunder--scatter the rocks like hailstones--set worlds on fire, and melt the elements with fervent heat, and yet not one grain can be lost--not one particle can be annihilated. all these revolutions and convulsions of nature will only serve to refine, purify, and finally restore and renew the elements upon which they act. and like the sunshine after a storm, or like gold seven times tried in the fire, they will shine forth with additional luster as they roll in their eternal spheres, in their glory, in the midst of the power of god." on this theory of the indestructibility of matter the author proceeds to consider the reality of the resurrection from the dead and the future life of man in a sentient, tangible existence. "the resurrection of the body is a complete restoration and reorganization of the physical system of man; * * * * the elements of which his body is composed are eternal in their duration; * * * * they form the tabernacle--the everlasting habitation of that spirit which animated them in this life; * * * * the spirits and bodies of men are of equal importance and destined to form an eternal and inseparable union with each other." 4. this affidavit, it will be observed, was given some time after the others of this group, and appears in the ms. of the prophet's history under date of march the 5th, but it is brought forward here, with all those that follow in this chapter, that it may appear in connection with the others of its kind. 5. that is to say, the legislature had appropriated two hundred thousand dollars to meet the expenses of the mob-militia in unlawfully dispossessing the saints of their lands and other property, and then expelling them from the state. while on the other hand, it refused to give any consideration worthy of the name to the petition of the saints for redress of their grievances; and so far was the legislature from giving the saints any assurance of re-instatement in the rightful possession of their lands and other property and maintaining them in peaceful possession of them, that it finally refused even to investigate the justice of their claims. under these circumstances the prophet is undoubtedly justified in using the language of the text. (see vol. iii, chaps. xv, xvi.) {75} chapter iv. departure of the prophet from washington--labors of elias higbee before the senate judiciary committee--report of the committee. _wednesday, 8_.--the high council at nauvoo voted to loan all the moneys possible for the relief of the poor saints. [sidenote: ministry of brigham young and geo. a. smith at richmond, new york.] this evening president young preached at a school house in the south west part of richmond, [1] when the people present commenced making a noise and disturbing the meeting, and when president young was reproving them for their disgraceful conduct, some of those present fired lucifer matches. president young rebuked them severely, and taught them better manners, and proposed to send them some indians from the west to civilize them. _thursday, 9_.--about this time i returned to philadelphia, where i continued to preach and visit for a little season. george a. smith preached at richmond this evening. his health is still very poor, and he is almost blind. president young also was very feeble. while they were opening the meeting, some one threw a quantity of brimstone in the fire, which nearly suffocated them. as soon as the fumes of brimstone would permit, brother smith told them he thought he should be in no danger of catching the itch in massachusetts, for the smell of brimstone indicated that it was thoroughly cured. _sunday, 12_.--elders young and smith held a meeting {76} at william pierson's, richmond. after preaching, elder smith had a severe shake of the ague, which lasted some hours. the weather was extremely cold, but by the kind attention of mr. pierson's family, and william richards, he was in some measure relieved of his ague before he left richmond. president young wore a cradle bed quilt from far west to richmond, where rhoda richards lined doctor richard's old worn out plaid cloak with president young's quilt, with flannel between, which made him very comfortable. _monday, 13_.--elders wilford woodruff, john taylor, and theodore turley arrived at preston, england. _tuesday, 14_.--about this time elder rigdon and doctor foster arrived at philadelphia. [sidenote: appointments in the british mission.] _friday, 17_.--a special council was held at the house of elder willard richards, in preston, joseph fielding, president, theodore turley, scribe. present, wilford woodruff, john taylor, hiram clark, and willard richards. council decided that elders woodruff and turley should go to the staffordshire potteries; elders taylor and fielding, to liverpool; elder clark, to manchester, with elder william clayton; and elder willard richards to go where the spirit directs; that the elders of the council communicate with the presidency at preston once a month; and elder richards write to brothers alexander wright and samuel mulliner in scotland, and hold no general conference until more of the twelve arrive. elders brigham young and george a. smith went to canaan, connecticut, with edwin d. pierson, elder smith shaking very severely with the ague in the evening. _saturday, 18_.--elders woodruff and turley started for the potteries. _sunday 19_.--the high council at nauvoo voted to donate a city lot to brother james hendrix, who was shot in missouri; also voted to build him a house; also donated a house and lot to father joseph knight. {77} elder brigham young preached at sheffield mills, where he stayed till the twenty-sixth. _wednesday, 22_.--elders fielding and taylor went to liverpool and commenced their mission. _saturday, 25_.--about this time i visited the saints at brandywine, where i spent some days, and returned to philadelphia. _monday, 27_.--brothers gibson smith and peter french conveyed elders brigham young and george a. smith to new haven, where they tarried until the 31st. about the last of this month, i left philadelphia for washington, in company with brothers rockwell, higbee, and doctor foster, traveling by railroad, having sold my carriage, and having left elder rigdon sick in philadelphia. _friday, 31_.--elders brigham young and george a. smith took steamboat from new haven for new york city. when within eighteen miles of the city, they took the stage, and arrived at their destination about ten o'clock at night. when they alighted from the carriage they had no funds to pay their fare, and elder young asked captain stone to pay their bill, fifty cents, which he very readily did; and they found elder parley p. pratt's house in about five minutes, where they stayed saturday, february 1st. _sunday, february 2_.--elders brigham young and george a. smith preached in the columbia hall. elder young preached every evening during the week, till saturday, three times in the columbia hall; by which he injured himself so much, that he was not able to dress himself for four or five days. on monday george a. smith went to philadelphia. _thursday, 6_.--i had previously preached in washington, and one of my sermons i find reported in synopsis, by a member of congress; which i will insert entire. {78} _mathew s. davis' description of the prophet, and a report of his washington discourse_. washington, 6th february, 1840. my dear mary:--i went last evening to hear "joe smith," the celebrated mormon, expound his doctrine. i, with several others, had a desire to understand his tenets as explained by himself. he is not an educated man: but he is a plain, sensible, strong minded man. everything he says, is said in a manner to leave an impression that he is sincere. there is no levity, no fanaticism, no want of dignity in his deportment. he is apparently from forty to forty-five years of age, rather above the middle stature, and what you ladies would call a very good looking man. in his garb there are no peculiarities; his dress being that of a plain, unpretending citizen. he is by profession a farmer, but is evidently well read. he commenced by saying, that he knew the prejudices which were abroad in the world against him, but requested us to pay no respect to the rumors which were in circulation respecting him or his doctrines. he was accompanied by three or four of his followers. he said, "i state to you our belief, so far as time will permit." "i believe," said he, "that there is a god, possessing all the attributes ascribed to him by all christians of all denominations; that he reigns over all things in heaven and on earth, and that all are subject to his power." he then spoke rationally of the attributes of divinity, such as foreknowledge, mercy &c., &c. he then took up the bible. "i believe," said he, "in this sacred volume. in it the 'mormon' faith is to be found. we teach nothing but what the bible teaches. we believe nothing, but what is to be found in this book. i believe in the fall of man, as recorded in the bible; i believe that god foreknew everything, but did not foreordain everything; i deny that foreordain and foreknow is the same thing. he foreordained the fall of man; but all merciful as he is, he foreordained at the same time, a plan of redemption for all mankind. i believe in the divinity of jesus christ, and that he died for the sins of all men, who in adam had fallen." he then entered into some details, the result of which tended to show his total unbelief of what is termed _original sin_. he believes that it is washed away by the blood of christ, and that it no longer exists. as a necessary consequence, he believes that we are all born pure and undefiled. that _all_ children dying at an early age (say _eight_ years) not knowing good from evil, were incapable of sinning; and that all such assuredly go to heaven. "i believe," said he, "that a man is a moral, responsible, free agent; that although it was foreordained he should fall, and be redeemed, yet after the redemption it was not foreordained that he should again sin. in the bible a rule of conduct is laid down for him; in the old and {79} testaments the law by which he is to be governed, may be found. if he violates that law, he is to be punished for the deeds done in the body." i believe that god is eternal. that he had no beginning, and can have no end. eternity means that which is without beginning or end. i believe that the _soul_ is eternal; and had no beginning; it can have no end. here he entered into some explanations, which were so brief that i could not perfectly comprehend him. but the idea seemed to be that the soul of man, the spirit, had existed from eternity in the bosom of divinity; and so far as he was intelligible to me, must ultimately return from whence it came. he said very little of rewards and punishments; but one conclusion, from what he did say, was irresistible--he contended throughout, that everything which had a _beginning_ must have an _ending_; and consequently if the punishment of man _commenced_ in the next world, it must, according to his logic and belief have an _end_. during the whole of his address, and it occupied more than two hours, there was no opinion or belief that he expressed, that was calculated, in the slightest degree, to impair the morals of society, or in any manner to degrade and brutalize the human species. there was much in his precepts, if they were followed, that would soften the asperities of man towards man, and that would tend to make him a more rational being than he is generally found to be. there was no violence, no fury, no denunciation. his religion appears to be the religion of meekness, lowliness, and mild persuasion. towards the close of his address, he remarked that he had been represented as pretending to be a savior, a worker of miracles, etc. all this was false. he made no such pretensions. he was but a man, he said; a plain, untutored man; seeking what he should do to be saved. he performed no miracles. he did not pretend to possess any such power. he closed by referring to the mormon bible, which he said, contained nothing inconsistent or conflicting with the christian bible, and he again repeated that all who would follow the precepts of the bible, whether mormon or not, would assuredly be saved. throughout his whole address, he displayed strongly a spirit of charity and forbearance. the mormon bible, he said, was communicated to him, _direct from heaven_. if there was such a thing on earth, as the author of it, then he (smith) was the author; but the idea that he wished to impress was, that he had penned it as dictated by god. i have taken some pains to explain this man's belief, as he himself explained it. i have done so because it might satisfy your curiosity, and might be interesting to you, and some of your friends. _i have changed my opinion of the mormons_. they are an injured and much-abused people. of matters of _faith_, you know i express no opinion. i have {80} only room to add--let william, if you cannot do it, acknowledge the receipt of this, with the enclosure. remember me to sarah and the boys. kiss the dear baby for me. affectionately your husband, m. l. davis. p. s.--i omitted to say, he does not believe in infant baptism, _sprinkling_, but in _immersion_, after _eight_ years of age. to mrs. mathew l. davis, 107 henry street, new york. [sidenote: the prophet's interview with van buren and calhoun.] during my stay i had an interview with martin van buren, the president, who treated me very insolently, and it was with great reluctance he listened to our message, which, when he had heard, he said: "_gentlemen, your cause is just, but i can do nothing for you_;" and "_if i take up for you i shall lose the vote of missouri_." his whole course went to show that he was an office-seeker, that self-aggrandizement was his ruling passion, and that justice and righteousness were no part of his composition. i found him such a man as i could not conscientiously support at the head of our noble republic. i also had an interview with mr. john c. calhoun, whose conduct towards me very ill became his station. i became satisfied there was little use for me to tarry, to press the just claims of the saints on the consideration of the president or congress, and stayed but a few days, taking passage in company with porter rockwell and dr. foster on the railroad and stages back to dayton, ohio. _friday, 7_.--high council at montrose voted to disfellowship all brethren who should persist in keeping tippling shops in that branch of the church. _sunday, 16_.--elder brigham young tarried at elder parley p. pratt's, 58 mott street, n. y., and elder heber c. kimball arrived there this morning. _thursday, 20_.--judge higbee i left at washington, and he wrote me as follows: {81} _elias higbee's letter to the prophet, reporting progress of the cause of the saints before the senate committee_. washington city, feb. 20th, 1840. dear brother:--i have just returned from the committee room, wherein i spoke about one hour and a half. there were but three of the committee present, for which i am very sorry. i think they will be obliged to acknowledge the justice of our cause. they paid good attention; and i think my remarks were well received. it was a special meeting appointed to hear me by my request. the missouri senators and representatives were invited to attend. dr. linn, and mr. jamieson attended, and god gave me courage, so that i was not intimidated by them. dr. linn, i thought, felt a little uneasy at times; but manifested a much better spirit afterwards than mr. jamieson. i told them first, that i represented a suffering people, who had been deprived, together with myself, of their rights in missouri; who numbered something like fifteen thousand souls; and not only they, but many others were deprived of the rights guaranteed to them by the constitution of the united states. at least the amount of one hundred and fifty thousand free-born citizens are deprived the enjoyment of citizenship in each and every state; that we had no ingress in the state of missouri; nor could any of us have, only at the expense of our lives; and this by the order of the executive. i then took their own declaration of the cause of our expulsion; referred them to parley p. pratt's pamphlet, which i held in my hand; then showed that the first accusation therein contained, was on account of our religious tenets; furthermore, that the others were utterly groundless. i went on to prove that the whole persecution, from beginning to end, was grounded on our religious faith. for evidence of this, i referred them to porter rockwell's testimony, and p. powell's. i stated that there was abundant testimony to prove this to be a fact, among the documents. i then gave a brief history of the persecutions, from the first settlement in the state to our final expulsion. i also stated that the society were industrious, inoffensive, and innocent of crime; had the _times and seasons_, from which i read governor lucas's letter to alanson ripley. i also referred to judge young's letter from pike county, the clerk's and others, respecting our character in their section of the country. i gave them some hints of the haun's mill massacre, and the murder of the two little boys, but referred them more particularly to the documents for information concerning those things; and furthermore that i had not come here to instruct them in what they were to do in the case, but to present them with the facts--having all confidence in this honorable body (the congress), believing them to be honorable men. {82} i demanded from them a restitution of all our rights and privileges as citizens of the united states, and damages for all the losses we had sustained in consequence of our persecutions and expulsion from the state; and told them we could have recourse no where else on earth that i knew of; that we could not sue an army of soldiers, neither could we go into the state to sue anyone else. i told them that i knew not how far congress had jurisdiction in this case, or how far they had not; but as far as they had, we claimed the exercise of it for our relief; for we were an injured people. these and some others were the principal subjects of my speech; after which mr. jamieson said he was once in the "mormons'" favor; but afterwards learned that it was impossible to live among them, for they stole their neighbors' hogs; and there being so much testimony, he believed it, etc., etc. i replied something like this: making statements was one thing, and proving them was another. mr. linn then said he wished me to answer one thing, viz.: if the legislature of missouri did not refuse to investigate the subject of our difficulties solely on account of the trials then pending. in reply i assured him that i knew they had refused us an investigation; but as to that being the cause, i did not know, but told him they might have done it when those trials were discharged. he seemed to think it an injustice for congress to take it up before the legislature had acted on it. i occupied all but a few minutes of the time when the senate was to go into session, so they adjourned until tomorrow at ten o'clock, when the missourians are to reply. mr. linn observed, that there was a gentleman whom he would have before the committee on the morrow, who lived in the upper part of missouri, that knew everything relative to the affair. i presume _he_ is to put in his gab. i suppose i must attend the committee, as i am solicited by the chairman; but i would rather take a flogging; because i must sit still, and hear a volubility of lies concerning myself and brethren. _lies_ i say, for they have nothing but _lies_ to tell, that will in the least degree justify their conduct in missouri. mr. linn said he had written to missouri, to get all the evidence taken before judge king; so that if the thing must come up, he would be prepared to have a full investigation of the matter, and that the committee should have power to send for persons, papers, &c,. &c. in my remarks i stated that an article of the constitution was violated in not granting compulsory process for witnesses in behalf of the prisoners; and that the main evidence adduced, upon which they were committed, (as i understood), was from dr. avard, who once belonged to our society, and was compelled to swear as suited them best, in order to save his life; that i knew him to be a man whose character was the {83} worst i ever knew in all my associations or intercourse with mankind; and that i had evidence by affidavits before them, of five or six respectable men, to prove that all he swore to was false. brethren and sisters, i want your especial prayers, that god may give me wisdom to manage this case according to his will, and that he will protect me from our foes, both publicly and privately. yours in the bonds of love, elias higbee. _second letter of elias higbee to the prophet--cause of the saints before the senate committee_. washington city, february 21st, 1840. dear brother.--i have just returned again from the committee room. mr. linn and mr. jamieson made some remarks, to which i replied. mr. linn is much more mild and reasonable (mostly perhaps from policy) than mr. jamieson, who related a long lingo of stuff, which he said was proven before the legislature in missouri, which amounted to about this: that joseph smith gave the "mormons" liberty to trespass on their neighbors' property; also told them, that it all belonged to them; as they were israelites. upon the strength of this they became the aggressors. i replied that the jackson county people in their declaration of causes that induced them to unite in order to drive the "mormons," the crime of stealing, or trespassing, was not mentioned; and there was no docket, either clerk's or justice's, that could show it, in jackson, clay, caldwell, or in daviess counties; and that no man ever heard such teaching or doctrine from joseph smith, or any other "mormon;" that we held to no such doctrine, neither believed in any such thing. i mentioned some things contained in our book of doctrine and covenants; government and laws in general. i told them we had published long ago our belief on that subject. some things i recollected, which were that all persons should obey the laws of the government under which they lived, and that ecclesiastical power should not be exercised to control our civil rights in any way; particularly that ecclesiastical power should only be used in the church; and then no further than fellowship was concerned. i think they injured their cause to-day. there is another appointment for them on the morrow, at 10 o'clock. their friend they said was sick, consequently could not attend to-day. mr. linn said he thought it would be time enough to take it up in congress when they [the saints] could not get justice from the state; and that he was confident there was a disposition in the state of missouri to do us justice, should we apply; that the reason of their refusing to investigate before was, the trials of the prisoners were pending; and further said, (when speaking of the trials before judge king,) that he understood from {84} gentlemen that the prisoners commended the judge for his clemency and fair dealing towards them; and acknowledged they were guilty in part of the charge preferred against them. mr. linn said he presumed i was not present, when said men were tried. i replied in the negative, that i was not there, neither any body else that could be a witness in their favor. the lawyers advised them to keep away if they desired the salvation of their lives. i observed that i had read the proceedings of the legislature, but did not now recollect them; but since yesterday i have been reflecting on the subject, and recollect a conversation i had with mr. harvey redfield, who was the bearer of the petition to jefferson city, and he informed me that the reasons why they refused an investigation, was on account of the upper missouri members being so violently opposed to it, that they used their utmost exertions, and finally succeeded in getting a majority against it; and the reason of their taking this course was, in consequence of one of their members being in the massacre at haun's mill, viz., mr. ashley; and cornelius gilliam was a leader of the first mob in daviess county, which the militia were called out to suppress. mr. linn said if it must come out in congress, it should be fully investigated, and they, the committee, should have power to send for persons and papers; for if we have a right to claim damages of the united states, so had they, if all were true concerning the acts alleged against the "mormons;" that they had a right to ask the government to pay the war against the "mormons;" but finally seemed to disapprove of the exterminating order, which was admitted to have existed by mr. jamieson, or was issued by their legislature, but that no one ever thought of carrying it into effect. he said that general clark merely advised the "mormons" to leave the state. to which i replied, general clark's speech was before them; that i had stated some of its contents yesterday; and if it were necessary, i could prove it by four or five hundred affidavits. then mr. jamieson stated something about the prisoners making their escape, and that he had no doubt but that they could have a fair trial in missouri, for the legislature, to his certain knowledge, passed a law whereby they had a right to choose any county in the state to be tried in. to which i replied, that i understood such a law was passed; but notwithstanding, they could not get their trials in the county wherein they desired; for they were forced to go to boone, whereas they desired to have their trials in palmyra, where they could get their witnesses, as that was only sixteen miles from the river, and the other was a great distance. he said that judge king certainly would not go contrary to law. i told him there were some affidavits in those documents that would tell him some things very strange concerning judge {85} king. mr. linn then wished to know if the affidavits were from anybody else save "mormons." i replied that there were some others; but how many i knew not. he then wanted to know how they were certified; whether any clerk's name was attached in the business. i told him they were well authenticated by the courts of record, with the clerk's name attached thereto. after these things and some others were said, the committee refused to consult on the subject. only the same three attended that were in yesterday. the chairman observed that they had not expressed any opinion relative to the subject; but observed his mind was made up in relation to the matter. i think, from all i have discovered, mr. smith of indiana will be on the side of justice; but how the thing will terminate i cannot tell. mr. crittenden and mr. strange are the two absent members of the committee. yours in the bond of love, elias higbee. _third letter of elias higbee to the prophet--cause of the saints before the senate committee_. washington, february 22nd, 1840. dear brother.--i have just returned from the committee room. the committee being present to-day, a mr. corwin of st. louis, formerly a democratic editor, emptied his budget; which was as great a bundle of nonsense and stuff as could be thought of; i suppose not what he knew, but what gentlemen had told him; for instance, the religious general clark and others. i confess i had hard work to restrain my feeling some of the time, but i did succeed in keeping silence tolerably well. himself, mr. jamieson, and mr. linn summoned all the energies of their minds to impress upon the assembly that "joe smith," as he called him, led the people altogether by revelation, in their temporal, civil, and political matters, and by this means caused all the "mormons" to vote the "whole-hog" ticket on one side, except two persons. but when i got an opportunity of speaking, i observed that joseph smith never led any of the church in these matters; as we considered him to have no authority, neither did he presume to exercise any of that nature; that revelations were only concerning spiritual things in the church; and the bible being our standard, we received no revelations contrary to it. i also observed that we were not such ignoramuses, perhaps, as he fain would have people believe us to be; and some other things on this subject. i then told him that every man exercised the right of suffrage according to his better judgment, and without any ecclesiastical restraint being put upon him; that it was all false about a revelation on voting; and the reason of our voting that ticket was in consequence of {86} the democratic principles having been taught us from our infancy, and that they ever extended equal rights to all; and further we had been much persecuted previous to that time--many threatenings being made from the counties round about, as well as among us, by those who took the lead in political affairs. it was true we advised our brethren to vote this ticket, telling them we thought that party would protect our rights, and not suffer us to be driven from our lands, as we had hitherto been; believing it to be by far the most liberal party; but in that we were mistaken, because when it came to the test, there were as many democrats turned against us as whigs; and indeed less liberality and political freedom were manifested by them; for one whig paper came out decidedly in our favor. i made these remarks partly from motives which i may at another time explain to you. he laid great stress on the trials at richmond, and a constitution, that he said avard and others (who were in good standing in the "mormon" church at this time) swore to; then went on to relate what it contained, and that it was written by sidney rigdon. i flatly denied it, and i could bring all the "mormons," both men, women, and children, besides myself, that would swear before all the world, that no such thing ever existed, nor was thought of among the "mormons." he then related some things which he said john corril had told him at the legislature, in missouri; which were to the effect that the "mormons" had burnt a number of houses in daviess county, and that for himself, if he could not get to heaven by being an honest man, he would never go there. then, i, speaking of some of the dissenters, told him corril was anxious to get into the church again, and that it was the fact in regard to damages having been done, after we had been driven from jackson and clay--relating the de witt scrape, and calling of the militia, and the mob's marching to daviess and saying they would drive the "mormons" from there to caldwell, and then to hell; their burning our houses: that small parties on both sides were on the alert, and probably did some damages; though i was not personally knowing to [it], as i was not there. i told him joseph smith held no office in the country, neither was he a military man, and did not take gun in hand in the affair to my knowledge. i then stated that john corril's affidavit, which contained some important facts, was before them,--which facts i forgot to mention yesterday,--importing that he (john corril) was convinced we would get no redress in missouri (he being a member of the legislature, ought to know). i saw the chairman of the committee not long since, who informed me that the committee had not come to a final conclusion on this matter as yet. i saw mr. jamieson on the walk, who said the first thing the {87} committee would do was to decide whether they would take it up and consider it or not; and if they do take it up according to request, the senate will grant the committee power to send for persons and papers. the committee made some inquiries respecting our religion, and i answered there, as a matter of course, as well as i was able. they inquired very particularly concerning how much land we had entered there, and how much of it yet remained unsold; when mr. corwin observed that we had never entered much land there, but were squatters. i then described the size of caldwell and daviess counties, giving an explanation on these matters. i suppose perhaps on monday or tuesday, we shall know something relative to this matter. whether power be given them to send for persons and papers, [or not] you may see where they depend to rally their forces, viz., by endeavoring to make us treasonable characters, by the constitution, said to govern us, and that everything both civil and political among us is done by revelation. these points i desire to blow to the four winds, and that you will select a number of firm brethren, possessing good understanding, who will tell the truth, and willingly send me their names when they know they are wanted. send plenty of them. they will get two dollars per day, and ten cents a mile to and from, [as] expense money. do not send them until their subpoenas get there, for they will not draw expense money only for going home. i will suggest a few names--alanson ripley, king follett, amasa lyman, francis m. higbee, as they know concerning the de witt scrape; also send charles c. rich, seymour brunson, and others. you will know whom to send better than myself. if the missourians should send for you, i would say consult god about going. elias higbee. p. s.--mr. jamieson stated to me this evening, if the "mormons" could make it appear that they had been wronged, they would use their influence in having them redressed, so the shame should not fall on the whole state, but on those which had been guilty. i then observed that there was a minority in the legislature, much in our favor, which seemed to please him, as they alluded several times to it. the cause of my being so particular, is to show you the whole ground i have taken in this matter, that there may be no inconsistency. if i have erred in this matter, it is my head and not my heart. elias higbee. _sunday, 23_.--elder brigham young had so far recovered as to be able to attend preaching by parley p. pratt, at columbia hall, new york. {88} the high council of nauvoo voted, that the notes given into the hands of bishop partridge, by certain individuals, as consecrations for building the lord's house in far west, be returned to the same by him. _tuesday, 25_.--elders brigham young and reuben hedlock went to hampstead, on long island, and preached at rockaway and the neighborhood till the fourth of march, and baptized nine. _the fourth letter of elias higbee to the prophet--announces that the senate committee's report will be adverse to the saints_. washington, february 26th, 1840. dear brother.--i am just informed, by general wall (the chairman of the committee), before whom, or to whom, our business is referred, that the decision is against us, or in other words unfavorable, that they believe redress can only be had in missouri, the courts and legislature. he says, they will report this week. i desire to get a copy of it, and also the papers. i feel a conscience void of offense towards god and man in this matter; that i have discharged my duty here; and as i wish not to be on expense, as soon as i can write to president rigdon, get my papers, and draw some money to bear my expenses, i shall bid adieu to this city, to return to my family and friends. i feel now that we have made our last appeal to all earthly tribunals; that we should now put our whole trust in the god of abraham, isaac, and jacob. we have a right now which we could not heretofore so fully claim--that is, of asking god for redress and redemption, as they have been refused us by man. elias higbee. to joseph smith, junior. [sidenote: the prophet _en route_ for nauvoo.] when i had returned as far as dayton, ohio, i found the horses which we left on our journey out, and from thence i pursued my journey through indiana on horseback, in company with dr. foster, leaving brother porter rockwell at dayton; the traveling being exceedingly bad, my progress was slow and wearisome. [sidenote: death of james mulholland.] my clerk, james mulholland, while i was absent, died {89} on november 3rd, 1839, aged thirty-five years. he was a man of fine education, and a faithful scribe and elder in the church. [2] _wednesday, march 4, 1840_. i arrived safely at nauvoo, after a wearisome journey, through alternate snow and mud, having witnessed many vexatious movements in government officers, whose sole object should be the peace and prosperity and happiness of the whole people; but instead of this, i discovered that popular clamor and personal aggrandizement were the ruling principles of those in authority; and my heart faints within me when i see, by the visions of the almighty, the end of this nation, if she continues to disregard the cries and petitions of her virtuous citizens, as she has done, and is now doing. i have also enjoyed many precious moments with the saints during my journey. on my way home i did not fail to proclaim the iniquity and insolence of martin van buren, toward myself and an injured people, which will have its effect upon the public mind; and may he never be elected again to any office of trust or power, [3] by which he may abuse the innocent and let the guilty go free. i depended on dr. foster to keep my daily journal during this journey, but he has failed me. elders brigham young and reuben hedlock returned to new york, and held a conference, when many elders were ordained. {90} _report of the senate judiciary committee on the case of the saints vs. missouri_. twenty-sixth congress--first session.--in the senate of the united states, march 4th, 1840. submitted, laid on the table, and ordered to be printed, the following report, made by mr. wall- the committee on the judiciary to whom was referred the memorial of a delegation of the latter-day saints, report- the petition of the memoralists sets forth, in substance, that a portion of their sect commenced a settlement in the county of jackson, in the state of missouri, in the summer of 1831; that they bought lands, built houses, erected churches, and established their homes, and engaged in all the various occupations of life; that they were expelled from that county in 1833 by a mob, under circumstances of great outrage, cruelty, and oppression, and against all law, and without any offense committed on their part, and to the destruction of property to the amount of 120,000 dollars; that the society thus expelled amounted to about 1,200 souls; that no compensation was ever made for the destruction of their property in jackson; that after their expulsion from jackson county, they settled in clay county, on the opposite side of the missouri river, where they purchased lands, and entered others at the land office; where they resided peaceably for three years, engaged in cultivation, and other useful and active employments, when the mob again threatened their peace, lives, and property; and they became alarmed, and finally made a treaty with the citizens of clay county, that they should purchase their lands, and the saints should remove; which was complied with on their part, and the saints removed to the county of caldwell, where they took up their abode and re-established their settlement, not without heavy pecuniary losses and other inconveniences; that the citizens of clay county never paid them for their lands, except for a small part; they remained in caldwell from 1836 until the fall of 1838, and during that time had acquired, by purchase from the government, the settlers, and pre-emptioners, almost all the lands in the county of caldwell, and a portion of the lands in daviess and carroll counties--the former county being almost entirely settled by the saints, and they were rapidly filling up the two latter counties. those counties, when the saints first commenced their settlement, were for the most part wild and uncultivated, and they had converted them into large and well improved farms, well stocked. land had risen in value to ten or even twenty-five dollars per acre, and these counties were rapidly advancing in cultivation and wealth. that in august, 1838, a riot commenced, growing out of an attempt of a saint to vote, which resulted in creating great excitement, and the {91} perpetration of many scenes of lawless outrage, which are set forth in the petition. that they were finally compelled to fly from those counties, and on the 11th october, 1838, they sought safety by that means, with their families, leaving many of their effects behind. that they had previously applied to the constituted authorities of missouri for protection, but in vain. they allege, that they were pursued by the mob; that conflicts ensued; deaths occurred on each side; and finally a force was organized under the authority of the governor of the state of missouri, with orders to drive the saints from the state, or exterminate them. the saints thereupon determined to make no further resistance, but to submit themselves to the authorities of the state. several of the saints were arrested and imprisoned on a charge of treason against the state, and the rest, amounting to about 15,000 souls, fled into other states, principally into illinois, where they now reside. the petition is drawn up at great length, and sets forth, with feeling and eloquence, the wrongs of which they complain; justifies their own conduct, and aggravates that of those whom they call their persecutors, and concludes by saying they see no redress, unless it be obtained of the congress of the united states, to whom they make their solemn, last appeal, as american citizens, as christians, and as men; to which decision they say they will submit. the committee have examined the case presented by the petition, and heard the views urged by their agent, with care and attention; and after full examination and consideration, unanimously concur in the opinion- that the case presented for their investigation is not such a one as will justify or authorize any interposition by this government. the wrongs complained of are not alleged to be committed by any of the officers of the united states, or under the authority of its government in any manner whatever. the allegations in the petition relate to the acts of its citizens, and inhabitants and authorities of the state of missouri, of which state the petitioners were at the time citizens, or inhabitants. the grievances complained of in the petition are alleged to have been done within the territory of the state of missouri. the committee, under these circumstances, have not considered themselves justified in inquiring into the truth or falsehood of the facts charged in the petition. if they are true, the petitioners must seek relief in the courts of judicature of the state of missouri, or of the united states, which has the appropriate jurisdiction to administer full and adequate redress for the wrongs complained of, and doubless will do so fairly and impartially; [4] {92} or the petitioners may, if they see proper, apply to the justice and magnanimity of the state of missouri--an appeal which the committee feel justified in believing will never be made in vain by the injured or oppressed. it can never be presumed that a state either wants the power or lacks the disposition to redress the wrongs of its own citizens, committed within her own territory, whether they proceed from the lawless acts of her officers or any other persons. the committee therefore report that they recommend the passage of the following resolution: _resolved_, that the committee on the judiciary be discharged from the further consideration of the memorial in this case; and that the memorialists have leave to withdraw the papers which accompany their memorial. footnotes: 1. richmond is in schoharie county, about seventy miles west of albany, n. y. 2. mulholland street in nauvoo was named in honor of this worthy man. it ran east and west on the south side of the temple block, and became the principal business street of the city. it was to him that the prophet dictated a considerable part of his history. see history of the church, vol. iii, p. 375. 3. he never was. in the presidential election of 1840, van buren was renominated by the democratic party, but was defeated by william henry harrison, the whig candidate. harrison received two hundred and thirty-four electoral votes to sixty for van buren. in 1848 van buren was again a candidate for president being the nominee of the free soil party. lewis cass was the nominee of the democrats, and zachary taylor of the whigs. taylor was elected, and van buren did not receive a single electoral vote. 4. the saints never acted upon the suggestion of the judiciary committee of the senate, that they take their case before the federal courts. the reasons why are considered at length in the introduction of this volume which see. {93} chapter v. affairs of the saints before united states senate--general conference of the church at nauvoo--action of the church with reference to senate committee's report--mission to palestine. _friday, 6_.--attended the meeting of the high council of iowa, at brother elijah fordham's, montrose. _extract from the minutes of the iowa high council_. president joseph smith, jun., addressed the council on various subjects, and in particular the consecration law; stating that the affairs now before congress was the only thing that ought to interest the saints at present; and till it was ascertained how it would terminate, no person ought to be brought to account before the constituted authorities of the church for any offense whatever; and [he] was determined that no man should be brought before the council in nauvoo till that time, etc., etc. the law of consecration could not be kept here, and that it was the will of the lord that we should desist from trying to keep it; and if persisted in, it would produce a perfect defeat of its object, and that he assumed the whole responsibility of not keeping it until proposed by himself. [1] {94} he requested every exertion to be made to forward affidavits to washington, and also letters to members of congress. the following votes were then passed: first--that this council will coincide with president joseph smith, jun.'s decision concerning the consecration law, on the principle of its being the will of the lord, and of president smith's taking the responsibility on himself. second--that a committee of three be appointed, consisting of wheeler baldwin, lyman wight, and abraham o. smoot, to obtain affidavits and other documents to be forwarded to the city of washington. third--that the clerk of this council be directed to inform judge higbee, that it is the wish of this council that he should not, upon any consideration, consent to accept of anything of congress short of our just rights and demands for our losses and damages in missouri. _sunday, 8_.--i attended the council of nauvoo, at brother granger's. president brigham young preached in columbia hall, new york. _monday, 9_.--elders brigham young, heber c. kimball, parley p. pratt, orson pratt, george a. smith, and reuben hedlock, sailed from new york on the _patrick henry_ for liverpool. _fifth letter of elias higbee to the prophet--the affairs of the saints at washington_. washington, march 9th, 1840. dear brother:--i expected, by this time, that we would be through with our business, but the chairman of the committee gave notice last week, he should call it [the committee's report] up today in the senate; through mr. young's having gone to philadelphia, it will not be called up until his return, which will be on next thursday, according to the information that i have obtained relative to this matter. if the resolution is passed, as annexed to the report, i shall get my papers and leave the city. i have written some letters to brother rigdon, which it seems he did not get. brother samuel bennett writes that brother rigdon left philadelphia for the jerseys on the 5th instant. he [rigdon] stated that he expects me to come there to go with him home, and that he would write me soon on the subject. i shall write for him to make the necessary arrangements. he says dr. ell's family left about a week ago for commerce. also that the church there numbers about one hundred; and parley p. pratt, orson pratt, brother kimball, brother brigham {95} young, george a. smith, and brother hedlock were to sail from new york to england on the 7th instant. as i have lately written several letters to you, i shall bid adieu, not to write again until after the senate acts upon our business. mr. robinson says he has sent you a report; notwithstanding, i shall enclose another for you. i have changed my place of boarding in consequence of mrs. richey's breaking up house-keeping, and going to baltimore. i am busy here at chimney corner preaching. yours as ever in the bonds of everlasting love, elias higbee. to president joseph smith, jun., commerce, illinois. p. s.--lest my previous letters should not come to hand, i merely say that i have been before the committee three days, and done all in my power to effect the object of our mission; have spoken my mind freely on the subject; and feel to have a conscience void of offense towards god in this matter. the subscription of which the report makes mention, was on condition that they could not lawfully do anything for us; after examination we were to submit and wait until the great disposer of human events shall adjust these things, in that place where the wicked cease from troubling and the weary are at rest (this i think is nearly the sentiment though perhaps not the very words); and i for one hope and pray the time will soon come when they will not trouble us in the west, as they have hitherto done. there is a man here on whom i occasionally call, who owns two printing presses and much type, reading our books, i will with the assistance of god, get him to come to the west as soon as possible with his press, that you may set him to printing the truth. he told me, if we had any printing to do, he would do it cheap, and even go to the west if necessary. give my respects to porter rockwell, dr. foster, and also all the household of faith. e. h. _friday, 13_.--jacob k. potts and levi stilley made affidavit before william oglesby, j. p., that they witnessed the massacre at haun's mill on the 30th of october, 1838, confirming the statements already written in this history. potts had two balls shot into his right leg. _sunday, 15_.--the high council of the church at nauvoo voted that the first presidency superintend the affairs of the ferry between nauvoo and montrose. {96} _monday, 16_.--elder john taylor wrote from liverpool: _extract from elder john taylor's letter--affairs in british mission_. i told you about our coming to liverpool. the first time i preached ten came forward [for baptism]. we have been baptizing since: last week we baptized nine, we are to baptize tomorrow, but how many i know not. the little stone is rolling forth. one of the brethren dreamed he saw two men come to liverpool; they cast a net into the sea and pulled it out full of fishes: he was surprised to see them pick the small fish out first and then the large. well, if we get all the fish i shall be satisfied. brother woodruff has lately left the potteries and has gone to another neighborhood, and is making methodist preachers scarce. he baptized 32 persons in one week--13 of them were methodist preachers. elder clark is preaching and baptizing in and about manchester. the latest account from elder turley, he was well, preaching and baptizing in the potteries. elder willard richards is very busy at this period, in visiting and setting in order the branches of the church in preston, clithero, and all the regions round about, and holding correspondence with the elders abroad. [sidenote: judge elias higbee's course at washington approved.] the high council met at my house in nauvoo, and resolved that robert b. thompson write a letter to judge higbee at washington, approving his course and giving him certain names (for which see thompson's letter), that he may order subpoenas for them as witnesses in the suit now before congress, namely, the latter-day saints _versus_ the state of missouri, for redress of grievances. _letter of r. b. thompson to elias higbee, announcing the approval of the church authorities of the latter's course at washington_. nauvoo, hancock county, illinois, march 17th, 1840. _elias higbee, esq_. dear and honored sir:--it is with the greatest pleasure i sit down to write to you at this time, to inform you of the situation and state of the church as regards the object of your mission. since president joseph smith returned we have been favored with several communications from you, giving a statement of the proceedings before the committee, etc. on monday evening last, your letters were read to a large concourse of our brethren, and other persons who were assembled to hear the same; and i must say that the greatest satisfaction was manifested by the assembled multitude, with the {97} noble stand and straightforward and honorable course which you had pursued; and before the assembly separated, a vote of thanks to you was unanimously agreed upon. i can assure you that, from the feelings there, as well as upon other occasions, [expressed] there is not only a disposition, but a fixed determination, to uphold you in your righteous cause and sustain you in your efforts to obtain redress for the injuries which the saints have borne from their unfeeling oppressors, and in bringing their case before the authorities of the nation. in the evening the high council assembled at the house of president joseph smith, jun., and took your letters into consideration, when it was unanimously resolved that a letter should be written to you approving the measures which you were taking. the high council likewise send you a list of the names of such persons as they think will testify to such facts as you want to substantiate. the names are as follows: alanson ripley, francis higbee, lyman wight, tarlton lewis, edward partridge, parley p. pratt, thorit parsons, king follett, isaac laney, harvey redfield, ellis eames, chapman duncan, smith humphrey, erastus snow, john m. burk, rebecca judd, heber c. kimball, william seyley, dr. isaac galland, william chapplin, ira mills, oliver olney, hyrum smith, seymour brunson, samuel bent, porter rockwell, george a. smith, stephen markham, thomas grover, amanda smith, lyman leonard, alma smith, zebediah robinson, orson hyde, charles c. rich, henry g. sherwood, elias smith, sidney rigdon. there probably may be others, who may occur to your mind, whom you can send for if you think necessary. we should feel glad if you had the assistance of presidents smith and rigdon at this critical time, while you have to contend with jamieson, linn [and others]. however i hope you will go forth in the strength of the lord, and that truth will prevail. and i would say, "twice is he armed who hath his quarrel just." the principles, sir, for which you contend are true; they are principles of justice, of humanity, of the constitution, and the eternal principles of righteousness. although mankind may depart from those principles and be swayed {98} by popular prejudices, and undue influences; yet at the same time, that man who contends for the same, although he cannot always carry his point, or convince at all times partial and interested judges--the gem or light of truth may be darkened, and its brilliancy for a while hid--yet when the son of righteousness shall arise, and disperse the darkness and mist of superstition and bigotry; when the true light shines, then shall it shine with all its glorious splendor and shed forth its luster with a brilliancy upon its advocates as shall altogether surpass the equipage and glories of those who are now in power. robert b. thompson. _letter of horace r. hotchkiss to sidney rigdon and joseph smith, jun.--inquiring concerning the progress made before congress_. fair haven, march 17th, 1840. _reverends sidney rigdon and joseph smith, jun_.: gentlemen:--i some time since addressed a letter to mr. [joseph] smith at philadelphia, to which i have received no reply; and was in that city two or three weeks ago, but not being able to hear anything of mr. smith, i suppose he must of course have left; and with the hope of still reaching you, i now send to washington. i should have written you long before, and indeed very often this winter, but my health has been miserable; and since my return from philadelphia, i have been confined to my house. i beg you to inform me how you are progressing with your petition before congress, and its probable result; whether you have any friends in the house or in the senate, who will bring forward your case, and advocate it in sincerity, and persevere in your behalf with skill and ability until something is accomplished. milk and water friends in congress are good for nothing. they must be true, have talents, be zealous, or else they will be detrimental rather than advantageous to you. should you, gentlemen, and judge higbee, come as far east as this, it will afford [me] much gratification to have you take up your quarters at my house. i did intend to see you at washington, but my health will not now permit. with much respect, yours, horace r. hotchkiss. _sixth letter of elias higbee to the prophet--affairs of the saints at washington--papers withdrawn_. washington city, march 24th, 1840. dear brother:--our business is at last ended here. yesterday a resolution passed the senate, that the committee should be discharged; and that we might withdraw the accompanying papers, which i have {99} done. i have also taken a copy of the memorial, and want to be off for the west immediately. i have not gotten a letter from president rigdon, although i have frequently written to him. i have received a letter from brother bennett, stating that he was in the jerseys, and that he was calculating to have me come that way and go home with him; and also that he had business which he wanted me to attend to at the office here. when he last wrote, he stated that as yet he had no money to get home with, and i hardly know what course to take in regard to the matter. if i do not receive a letter in two or three days, i design leaving for philadelphia or the west. there is one honest quaker-looking sort of a man here, by the name of william green, (instead of john green, as i stated in a letter to brother robinson), who has two iron printing presses, with other things necessary, that would come to commerce, provided you could find work for him, and inform him of the same. how much work there is to do i know not; therefore merely write that if such a man and establishment are wanted, you could easily obtain them, or would know where they could be obtained. he believes as much in our religion as any other, but not much in any. yours in the lord, elias higbee. p.s.--i would just observe, that information has reached this place, through some of the newspapers, that you have come out for harrison. it is said that the information came by some gentlemen who obtained it from you, whilst in your company in passing through the state of indiana. another paper states that 1,000 houses are to be built in commerce this season, which i hope is the truth. i would just observe (on the subject of our business) i am sorry judge young had not insisted on the motion to print our papers, as it would have been opposed; then a speech from clay and mr. preston would have been brought forth, as i have since learned: but i think it was a trick of the missouri senators to slide it along without making a noise, by its going to the committee as it did. judge young says he was anxious to have it brought before the committee, but seemed disposed to let it slide along easily, rather than run the risk of its being refused. if he had let those speeches been made, almost every one would have read them; which would have shamed missouri, (if there is any shame in her), and waked up the whole country, so that by another year congress would do something for us. but there is no need of crying for spilt milk. i have done all i could in this matter, depending on the good judgment of judge young to legislate for us to the best advantage. i am inclined, however, to think if it was an error, it was one of the head, and not of the heart. {100} mr. hotchkiss, of fair haven, connecticut, has addressed a letter to yourself, brother rigdon and myself, which seems to be written with much good feeling. he desires to know concerning our business here, inviting us to make his house our home, should we travel in that region. he writes that his health is very bad. i have been talking with mr. steward concerning a memorial, requesting him to bring it before the house; he has promised to do so if he can. he says he will talk with some of the members respecting it. i have answered mr. hotchkiss' letter this day, and sent him the report of the committee. e. h. at this time the work of the lord is spreading rapidly in the united states and england--elders are traveling in almost every direction, and multitudes are being baptized. _letter of horace r. hotchkiss to joseph smith, jun.--offering tract of land for sale_. fair haven, 1st april, 1840. _reverend joseph smith, jun_.: my dear sir:--after writing you at, and then going to, philadelphia, and not finding you, i addressed a letter to washington city, and received a reply from judge higbee, by which i first learned of your return to illinois; and at the same time i got the committee's report upon your application to congress for redress of the outrages perpetrated upon your people by the missourians. i am not, i must confess, much disappointed in the result; as i know the vacillating, fawning character of many in both houses of congress; and these are not their worst traits either, for they not only lack the moral courage to do right, but will do what they know to be positively wrong, if they can make political capital by it; and will abandon you, me, or any one else, with perfect indifference, and heartless treachery, if by doing it they can obtain governmental favor, or political preferment. if we should not put our faith in princes, it appears most emphatically true that we should repose no confidence in politicians. the idea conveyed in the report, that exact justice will be meted to you by the judicial tribunals of missouri, is too preposterous to require comment. it is indeed a new doctrine, that we should apply to robbers, or their supporters, to condemn themselves, to restore the valuables they have stolen, and to betray each other for the murders they have committed. i do not believe (though i am sorry to say it) that you will ever receive a just or honorable remuneration for your losses of property, or {101} any reparation for the personal indignities, privations and sufferings which your people have sustained in missouri. the greatest reliance you have for regaining your wealth is in the honorable conduct of your people--their pure morals--their correct habits--their indefatigable industry--their untiring perseverance--and their well-directed enterprise. these constitute a capital which can never be shaken by man, and form the basis of all that is great in commercial influence, or in the attainment of pecuniary power. judge higbee informs me that mr. rigdon is probably in new jersey. it would have afforded me much pleasure to have seen you all at my house, and it was my intention to spend some time at washington while you were there; but my health has been so very infirm, that it has prevented me from executing nearly all the arrangements i had proposed for myself for the last eight months. knowing the additions constantly joining your society, it has occurred to me that some of them may be unprovided with farming lands, and i mention at this time, that i am interested in a tract of about 12,000 acres of very choice lands, consisting of timber and prairie, fifteen or twenty miles from springfield, upon which mr. gillett and several other families are settled and cultivating most excellent farms. it is one of the best neighborhoods in the state. i do not know what my co-partners in this tract would say about disposing of what remains unsold of the tract, (say eight to nine thousand acres,) but i should be disposed to sell upon reasonable terms, provided from twenty to forty families, valuable for their prudence, industry, and good habits, from your society, can be found to form a small colony of practical farmers. i am also interested with the same gentlemen in lands near rock river, in henry and mercer counties, and believe this would, on many accounts, be another extremely desirable place or location for a colony of your people. i have said nothing to those owning with me relative to this subject, but suppose they would be governed materially by two considerations; namely, the characters of the purchasers, and the fact of their being actual settlers or not. if you think two small colonies of the right sort can be formed from your society, you will oblige by informing me at your earliest opportunity. the price of the balance in the tract near springfield, including an average proportion of timber, and an average proportion of prairie, i should think $4.50 per acre. none of the prairie alone has been sold for less than three dollars, and some at three and a half; and i am confident that four and a half dollars for timber and prairie is very low, and especially as a credit, except for a small amount, would be extended to purchasers. the other tract is nearly all prairie, but the finest selection of that region. it is probably worth three and a half dollars per acre. {102} as my paper is out, i have only room to request my respects presented to all friends at commerce. i beg you to tell the editor of the _times and seasons_, that as soon as my health allows me to go to the bank, i shall send him $10. your obedient servant, horace r. hotchkiss. _letter of sidney rigdon to the prophet_. at james ivans', new jersey, april 3rd, 1840. _brother joseph smith, jun_. dear sir:--i thought i would occupy a portion of this morning in writing to you. by a letter received from brother higbee yesterday, i have learned that the senate has decided that they have no constitutional right to interfere in the case between us and the people of missouri; and refer us to the courts for redress; either those of missouri or the united states. now i am confident, that there is but one person in missouri that we can sue with safety, and that is boggs, and he is known to be a bankrupt, and unable to pay his debts; that if we should sue him, we will have the cost to pay, as he has nothing to pay it with. we are therefore left to bear the loss without redress, at present. judge higbee is on the way home, and has been for ten days. he obtained money from judge young, to what amount i cannot say, but he will be able to tell you when he gets home. the judge continues his friendship, and is ready to accommodate with money, whenever called for. surely he is a friend indeed, and ought never to be forgotten. i am up to this time without means to get home, but i have no uneasiness about it. i shall doubtless get means as soon as my health will admit of my going. my health is slowly improving, and i think if i have no relapse, i will be able to leave for home some time in the month of may, &c. sidney rigdon. [sidenote: arrival of brigham young and associates in england.] _monday, april 6_.--elders young, kimball, pratt, smith, and hedlock landed in liverpool, on the first day of the eleventh year of the church, after a tedious passage of twenty-eight days, during sixteen of which they encountered head winds, and one severe storm of three or four days; and a great portion of the time the decks were covered {103} with water--all of which tended to increase sea-sickness and suffering. at the time of sailing president young's and elder kimball's health was very poor. george a. smith had the ague for six days in succession. when the ship left her moorings the shore resounded with the songs of the saints, who had come down to bid them farewell; they unitedly sang "the gallant ship is under weigh," [2] until {104} out of hearing. the brethren occupied three berths in the forecastle, taking what was called a steerage passage. with the exception of elder kimball, not one of them had ever been to sea, and the sailors called them "land lubbers." the ship being loaded with flour and cotton, they were packed in a small compartment with about 100 or 120 passengers, being a motley mixture of english, welsh, irish, and scotch, who were returning home from america to visit their friends, or had got sick of "yankeedom" and were leaving for "sweet home." they had scarcely been at sea twelve hours before the whole of them were prostrated by sea-sickness. george a. smith vomited up his ague. [3] brother brigham young, although confined to his berth by sea-sickness during the entire journey, was unable to vomit. on coming into the mersey the ship cast anchor in order to wait for the tide, when a small boat put off from the shore. brothers young, kimball, and parley p. pratt went in it to the landing. on reaching the quay, brother young shouted hosannah three times, which he had promised to do whenever he should land on the shores of old england. the brethren then went to no. 8 union street, liverpool, where they procured bread and wine in order to partake of the sacrament. elders orson pratt and george a. smith, and reuben hedlock stayed on board to look after the baggage. about {105} three p. m., brother young sent a small boat for them, and the boatmen piloted them to the same place, where they all met together, partook of the sacrament, and returned thanks for their safe deliverance. when they landed they were almost penniless. two or three of them had sufficient to buy hats for those who needed them the worst. _minutes of the general conference of the church_. at a general conference of the church of jesus christ of latter-day saints, held in nauvoo, hancock county, illinois, on the sixth day of april, a.d. 1840, agreeable to previous appointment, joseph smith, jun., was called upon to preside over the meeting, and robert b. thompson was chosen clerk. the conference was then opened by prayer by elder john e. page. the president rose, made some observations on the business of the conference, exhorted the brethren who had charges to make against individuals, and made some very appropriate remarks respecting the pulling the beam out of their own eye, that they may see more clearly the mote which was in their brother's eye. a letter was read from presidents of the seventies, wishing for an explanation of the steps, which the high council had taken, in removing elder f. g. bishop from the quorum of the seventies to that of the high priests, without any other ordination than he had when in the seventies, and wished to know whether those ordained into the seventies at the same time f. g. bishop was, had a right to the high priesthood, [4] or not. after observations on the case by different individuals, the president gave a statement of the authority of the seventies, and stated that they were elders and not high priests, and consequently brother f. g. bishop had no claim to that office. it was then unanimously resolved that elder f. g. bishop be placed back again into the quorum of the seventies. on motion, resolved that the conference adjourn until two o'clock. conference met pursuant to adjournment. prayer by elder joseph young. elder thomas grover presented charges against brother d. w. rogers for compiling a hymn-book, and selling it as the one compiled and published by sister emma smith; secondly, for writing a private letter to new york city, casting reflections on the character of elder john p. greene; and thirdly, for administering medicine unskilfully, which had a bad effect. {106} on motion, resolved, that, as brother rogers is not present, his case be laid over until tomorrow. elder john lawson then came forward and stated, that in consequence of some difficulty existing in the branch of the church where he resided, respecting the word of wisdom, fellowship had been withdrawn from him, and also from brother thomas s. edwards. after hearing the particulars, on motion, resolved, that john lawson and thomas s. edwards be restored to fellowship. elder orson hyde addressed the conference at some length, and stated that it had been prophesied, some years ago, that he had a great work to perform among the jews; and that he had recently been moved upon by the spirit of the lord to visit that people, and gather up all the information he could respecting their movements, expectations, &c., and communicate the same to this church, and to the nation at large; stating that he intended to visit the jews in new york, london, and amsterdam, and then visit constantinople and the holy land. on motion, resolved, that elder orson hyde proceed on his mission to the jews, and that letters of recommendation be given him, signed by the president and clerk of the conference. elder john e. page then arose, and spoke with much force on the subject of elder hyde's mission, the gathering of the jews, and the restoration of the house of israel; proving, in a brief but convincing manner, from the bible, book of mormon, and the book of doctrine and covenants, that these things must take place, and that the time had nearly arrived for their accomplishment. adjourned until tomorrow morning, nine o'clock. _tuesday morning, april 7_. conference met pursuant to adjournment. a hymn was sung by the choir, and the throne of grace was addressed by elder caleb baldwin. brother d. w. rogers' case was then called up, and after many observations and explanations, it was on motion resolved, that d. w. rogers be forgiven, and the hand of fellowship be continued towards him. conference adjourned for one hour, and met pursuant to adjournment. a hymn was sung by the choir, followed by prayer by elder reynolds cahoon. the president called upon the clerk to read the report of the first presidency and high council, with regard to their proceedings in purchasing lands, and securing a place of gathering for the saints. the report having been read, the president made some observations respecting the pecuniary affairs of the church, and requested the brethren to step forward, and assist in liquidating the debts on the town plot, so that the poor might have an inheritance. {107} the president then gave an account of their mission to washington city, the treatment they received, and the action of the senate on the memorial which was presented before them. the meeting then called for the reading of the memorial, and the report of the committee on judiciary, to whom the same was referred, which were read. on motion, resolved that a committee of five be appointed to draft resolutions expressive of the sentiments of this conference in reference to the report. on motion it was resolved, that robert d. foster, orson hyde, john e. page, joseph wood, and robert b. thompson compose said committee, and report to this conference. resolved, that this meeting adjourn until tomorrow morning. _wednesday morning, april 8_. conference met pursuant to adjournment. a number were confirmed who had been baptized the previous evening. prayer by elder marks. the committee appointed to draft resolutions on the report of the senate committee of the judiciary were then called upon to make their report. robert b. thompson of the committee then read the _resolutions_: whereas, we learn, with deep sorrow, regret, and disappointment, that the committee on the judiciary to whom was referred the memorial of the members of the church of jesus christ of latter-day saints (commonly called "mormons"), complaining of the grievances suffered by them in the state of missouri, have reported unfavorably to our cause, to justice, and humanity; _therefore resolved 1st_: that we consider the report of the committee on judiciary, unconstitutional, and subversive to the rights of a free people, and justly calls for the disapprobation of all the supporters and lovers of good government and republican principles. _resolved, 2ndly_: that the committee state, in their report, that our memorial _aggravates_ the case of our oppressors, and at the same time say, that they have not examined into the truth or falsehood of the facts mentioned in said memorial. _resolved, 3rdly_: that the memorial does not aggravate the conduct of our oppressors, as every statement set forth in said memorial was substantiated by indubitable testimony; therefore we consider the statements of the committee, in regard to that part, as false and ungenerous. _resolved, 4thly_: that that part of the report referring us to the justice and magnanimity of the state of missouri for redress, we deem it a great insult to our good sense, better judgment, and intelligence, when numerous affidavits, which were laid before the committee, prove that we could only go into the state of missouri contrary to the exterminating order of the governor, and consequently at the risk of our lives. {108} _resolved, 5thly_: that after repeated appeals to the constituted authorities of the state of missouri for redress, which were in vain, we fondly hoped that in the congress of the united states, ample justice would have been rendered us; and upon that consideration alone, we pledged ourselves to abide their decision. _resolved, 6thly_: that the exterminating order of governor boggs is a direct infraction of the constitution of the united states, and of the state of missouri; and the committee in refusing to investigate the proceedings of the executive and others of the state of missouri, and turning a deaf ear to the cries of widows, orphans, and innocent blood, we deem no less than seconding the proceeding of that murderous clan, whose deeds are recorded in heaven, and justly call down upon their heads the righteous judgments of an offended god. _resolved, 7thly_: that the thanks of this meeting be tendered to the citizens of the state of illinois, for their kind, liberal, and generous conduct towards us; and that we call upon them, as well as every patriot in this vast republic, to aid us in all lawful endeavors to obtain redress for the injuries we have sustained. _resolved, 8thly_: that the thanks of this meeting be tendered to the delegation of illinois, for the bold, manly, noble, and independent course they have taken in presenting our case before the nation, amid misrepresentation, contumely, and abuse, which were heaped upon us in our suffering condition. _resolved, 9thly_: that the thanks of this meeting be tendered to governor carlin of illinois, governor lucas of iowa territory, for their sympathy, aid, and protection; and to all other honorable gentlemen who have assisted us in our endeavors to obtain redress. _resolved, 10thly_: that joseph smith, jun., sidney rigdon, and elias higbee, the delegates appointed by this church to visit the city of washington, to present our sufferings before the authorities of the nation, be tendered the thanks of this meeting for the prompt and efficient manner in which they have discharged their duty; and that they be requested, in behalf of the church of jesus christ of latter-day saints throughout the world, to continue to use their endeavors to obtain redress for a suffering people. and if all hopes of obtaining satisfaction for the injuries done us be entirely blasted, that they then appeal our case to the court of heaven, believing that the great jehovah, who rules over the destiny of nations, and who notices the falling sparrows, will undoubtedly redress our wrongs, and ere long avenge us of our adversaries. [5] on motion, _resolved_, that the report of the committee on the judiciary, {109} as well as the foregoing preamble and resolutions, be published in the quincy papers. on motion, _resolved_, that a committee of three be appointed to investigate the recommendations of those persons who wish to obtain an ordination to the ministry, and ordain such as are thought worthy; and that elders bent, wood, and hyde compose said committee. _resolved_, that this meeting feel satisfied with the proceeding of the presidency with regard to the sales of town property, &c., and that they are requested to continue in their agency. _resolved_, that this meeting adjourn for one hour. conference met pursuant to adjournment. after singing the president arose and read the 3rd chapter of john's gospel, after which, prayer was offered by elder erastus snow. the president commenced making observations on the different subjects embraced in the chapter [previously read] particularly the 3rd, 4th, and 5th verses, illustrating them with a very beautiful and striking figure, and throwing a flood of light on the subjects brought up to review. he then spoke to the elders respecting their mission, and advised those who went into the world to preach the gospel, to leave their families provided with the necessaries of life; and to teach the gathering as set forth in the holy scripture. that it had been wisdom for the most of the church to keep on this side of the river, that a foundation might be established in this place; but that now it was the privilege of the saints to occupy the lands in iowa, or wherever the spirit might lead them. that he did not wish to have any political influence, but wished the saints to use their political franchise to the best of their knowledge. he then stated that since elder hyde had been appointed to visit the jews, he had felt an impression that it would be well for elder john e. page to accompany him on his mission. it was resolved that elder john e. page be appointed to accompany elder orson hyde on his mission, and that he have proper credentials given him. it was then resolved, that as a great part of the time of the conference had been taken up with charges against individuals, which might have been settled by the different authorities of the church, that in future no such cases be brought before the conferences. the committee on ordinations reported that they had ordained thirty-one persons to be elders in the church, who were ordained under the hands of alpheus gifford [6] and stephen perry, which report was accepted. {110} fredrick g. williams presented himself on the stand, and humbly asked forgiveness for his conduct, [while in missouri], and expressed his determination to do the will of god in the future. his case was presented to the conference by president hyrum smith, when it was unanimously _resolved_, that fredrick g. williams be forgiven, and be received into the fellowship of the church. it was reported that seventy-five persons had been baptized during the conference, and that upwards of fifty had been received into the quorum of seventies. president hyrum smith dismissed the assembly. after he had made a few observations, the conference was closed, under the blessings of the presidency, until the first friday in october next. joseph smith, jun., president. footnotes: 1. this is the record of a very important action. the law of consecration and stewardship, with which the action deals, was given to the church by revelation (doc. and cov. sec. xlii). its fundamental principle is the recognition of god as the possessor of all things, the earth and the fullness thereof. it is his by right of proprietorship. he created it and sustains it by his power. this recognized, it follows that whatsoever man possesses in it, he holds as a stewardship merely. these principles the saints were called upon to recognize and act under in the establishment of zion in missouri; and apparently the saints in iowa were disposed to undertake the same order of things in the settlement they were then making, until stopped by the prophet. the action of the prophet in this instance demonstrates the elasticity in church government, and law. the lord, who commanded to move forward, may also command a halt. he who said take neither purse nor scrip when going to preach the gospel (matt. x:10) may later say, under other circumstances, "he that hath a purse let him take it, and likewise his scrip" (luke xxii:35, 36). so, too, in other matters. the lord commanded the colony of lehi that there should no man among them "have save it be but one wife, and concubines ye shall have none;" yet reserved the right to command his people otherwise should the accomplishment of his purposes require it. (book of mormon, jacob ii:24-30.) 2. the hymn was composed by w. w. phelps, and is worthy of reproduction in extenso. the gallant ship is under weigh to bear me off to sea, and yonder floats the streamer gay that says she waits for me. the seamen dip the ready oar, as rippled waves oft tell, they bear me swiftly from the shore: my native land, farewell! i go, not to plough the main, to ease a restless mind, nor yet to toil on battle's plain, the victor's wreath to find. 'tis not for treasures that are hid in mountain or in dell, 'tis not for joys like these i bid my native land, farewell! i go to break the fowler's snare, to gather israel home; i go the name of christ to bear in lands and isles unknown. and soon my pilgrim feet shall tread on land where errors dwell, whence light and truth have long since fled, my native land, farewell! i go, an erring child of dust, ten thousand foes among, yet on his mighty arm i trust. who makes the feeble strong. my sun, my shield, forever nigh. he will my fears dispel, this hope supports me when i sigh, my native land, farewell! i go devoted to his cause, and to his will resigned; his presence will supply the loss of all i leave behind. his promise cheers the sinking heart and lights the darkest cell, to exiled pilgrims grace imparts; my native land, farewell! i go, it is my master's call, he's made my duty plain, no danger can the heart appall when jesus stoops to reign. and now the vessel's side we've made, the sails their bosoms swell. thy beauties in the distance fade, my native land, farewell! 3. it is said that he never had the ague afterwards. 4. to the office of high priest is what is meant; seventies, of course, hold the melchisedek or high priesthood. 5. see introduction to volume iii history of the church, where retribution on missouri is considered at length. 6. alpheus gifford was born in adams township, berkshire county, massachusetts, august 28, 1793. at the age of eighteen, having scarcely sufficient learning to enable him to read the bible, he commenced preaching the gospel, not for hire, but for the salvation of souls. in 1817, he married anna nash, who bore him seven sons and three daughters. in the spring of 1831, hearing of the doctrines taught by joseph smith he made diligent inquiry and found they were scriptural and was baptized and ordained a priest; he brought home five books of mormon which he distributed among his friends; he was then living in tioga county, pennsylvania. soon after he went to kirtland, ohio, to see the prophet joseph smith and the brethren, when he was ordained an elder; he was accompanied by his brother levi, elial strong, eleazer miller, enos curtis, and abraham brown, who were baptized. on returning to pennsylvania he preached and baptized many, among whom was heber c. kimball. the gifts of the gospel were enjoyed by many, signs followed those who believed; devils were cast out; the sick were healed; many prophesied; some spake with new tongues; while others interpreted the same. mr. calvin gilmour, with whom brother gifford had previously been associated in preaching, heard him speak in tongues and interpret. gilmour declared he understood the languages and that they were interpreted correctly, and that he knew gifford had no classical learning; but that he would rather be damned than believe in mormonism. in june 1832, brother gifford started for missouri; traveled to cincinnati and wintered there with a few saints who bad been baptized by lyman wight. he arrived in jackson county, missouri, in march, 1833, where he preached extensively; he was driven with the saints from that county in the fall of that year. he removed to clay county, enduring the persecution incident upon settling in, and final expulsion from, the same. he went to kirtland, ohio, and attended the dedication of the temple and received the ordinances there administered. he returned to missouri and was driven with the saints to far west, caldwell county. in the winter of 1839, he was driven from missouri. he located in the morley settlement near lima, illinois, and subsequently five miles above nauvoo, where he died december 25, 1841. (_addenda_, ms. church history, book "c" 2. also page 404.) {111} chapter vi. development of the work in england--the palestine mission--post-office name changed from commerce to nauvoo. _april 7_.--the brethren [president brigham young, _et al_.] found elder john taylor, who, in company with joseph fielding, had recently built up a branch of twenty-eight members in liverpool. _april 8_.--president brigham young and company went to elder richards', at preston, by railway; when they arrived there, they had not a single sixpence left. so emaciated was president young at this time from his long sickness, and journey, that when elder richards returned home this day from a mission to clitheroe, and found him in his room, he did not know him. _letter of hon. richard m. young to elias higbee_. washington city, april 9, 1840. _judge elias higbee_: dear sir:--having a private opportunity, by judge snow, of quincy, i have sent you two receipts, one for $50, and the other for $90, making together $140, to mr. e. i. philips, cashier of the branch of the state bank of illinois, at quincy. when it is convenient for you to make payment, will you have the goodness to send the money to mr. philips, who is instructed to receive it, and apply it towards the payment of a note of mine in that bank. i received a letter from mr. rigdon a few days ago. it was mailed in philadelphia, but was dated on the inside in new jersey. his health is gradually but slowly improving, and he thinks he will set out for home some time in may. he wished a small sum of money, $40, deposited in one of the banks here, for a gentleman in buffalo, new york, which i have attended to according to his direction and request. i also informed him, if he stood in need of more, to call on me and it would give me pleasure to accommodate him; so you need not be uneasy on that score. {112} nothing new has transpired since you left us, with the exception of the death of one of the connecticut senators, mr. thadeus betts, who died yesterday. his funeral took place today, hence no business was transacted in the senate. we have also lost the cumberland road bill by a final vote in the senate, 20 voting for and 22 against it; one single vote from the majority would have saved it, by making a tie. the vice-president was exceedingly anxious for the opportunity of getting the casting vote in its favor. mr. clay, of kentucky, made a speech against and voted throughout against it. grundy, of tennessee, wright of new york, and buchanan of pennsylvania, three of the leading democrats in the senate voted for it. there were but seven whigs who voted for it, and thirteen democrats. i think we will adjourn about the first or second monday in june. i received from mr. rigdon the petition and papers in relation to a change of postmaster at commerce, with an affidavit from doctor galland, all of which have been laid before the proper department. as soon as i get an answer, it shall be communicated to you. don't forget to have the _times and seasons_ sent to me. give my respects to rev. joseph smith, and accept for yourself my best wishes for your happiness. yours, etc., richard m. young. [sidenote: _the news_.] in the _times and seasons_ of this month is a prospectus for publishing at nauvoo, a weekly paper, to be called _the news_. [1] _orson hyde's credentials as a missionary to palestine_. _to all people unto whom these presents shall come, greeting_- be it known that we, the constituted authorities of the church of jesus christ of latter-day saints, assembled in conference at nauvoo, hancock county, and state of illinois, on the sixth day of april, in the year of our lord, one thousand eight hundred and forty, considering an important event at hand, an event involving the interest and fate of the gentile nations throughout the world--from the signs of the times and from declarations contained in the oracles of god, we are forced to come to this conclusion. the jewish nations have been scattered abroad among the gentiles for a long period; and in our estimation, the {113} time of the commencement of their return to the holy land has already arrived. as this scattered and persecuted people are set among the gentiles as a sign unto them of the second coming of the messiah, and also of the overthrow of the present kingdoms and governments of the earth, by the potency of his almighty arm in scattering famine and pestilence like the frosts and snows of winter, and sending the sword with nation against nation to bathe it in each other's blood; it is highly important, in our opinion, that the present views and movements of the jewish people be sought after and laid before the american people, for their consideration, their profit and their learning. and feeling it to be our duty to employ the most efficient means in our power to save the children of men from "the abomination that maketh desolate," we have, by the counsel of the holy spirit, appointed elder orson hyde, the bearer of these presents, a faithful and worthy minister of jesus christ, to be our agent and representative in foreign lands, to visit the cities of london, amsterdam, constantinople, and jerusalem; and also other places that he may deem expedient; and converse with the priests, rulers, and elders of the jews, and obtain from them all the information possible, and communicate the same to some principal paper for publication, that it may have a general circulation throughout the united states. as mr. hyde has willingly and cheerfully accepted the appointment to become our servant and the servant of the public in distant and foreign countries, for christ's sake, we do confidently recommend him to all religious and christian people, and to gentlemen and ladies making no profession, as a worthy member of society, possessing much zeal to promote the happiness of mankind, fully believing that they will be forward to render him all the pecuniary aid he needs to accomplish this laborious and hazardous mission for the general good of the human family. ministers of every denomination upon whom mr. hyde shall call, are requested to hold up his hands, and aid him by their influence, with an assurance that such as do this shall have the prayers and blessings of a poor and afflicted people, whose blood has flowed to test the depths of their sincerity and to crimson the face of freedom's soil with martyr's blood. mr. hyde is instructed by this conference to transmit to this country nothing but simple facts for publication, entirely disconnected with any peculiar views of theology, leaving each class to make their own comments and draw their own inferences. given under our hands at the time and place before mentioned. joseph smith, jun., chairman. robert b. thompson, clerk. {114} _sunday, 12_.--several of the twelve bore their public testimony to the gospel in the cock pit, preston. the high council of nauvoo met at my house, when i proposed that brother hyrum smith go east with oliver granger to settle some business transactions of the church which the council sanctioned; and voted, "that president joseph smith, jun., make the necessary credentials for oliver granger and hyrum smith." [sidenote: earthquakes.] _monday, 13_.--from the second of october, 1839, to this date, there have been one hundred and forty-five shocks of earthquake in scotland, reported by mr. milne to the royal society of edinburgh. some of these shocks were sufficient to alter the natural levels of the ground more than two degrees, and some witnesses thought four degrees, and caused houses to rock like boats on the sea. [sidenote: ordination of willard richards to the apostleship.] _tuesday, 14_.--a council of the twelve, namely, brigham young, heber c. kimball, parley p. pratt, orson pratt, wilford woodruff, george a. smith and john taylor, was held at the house of elder willard richards, in preston, england, when the latter was ordained to the apostleship,--agreeably to the revelation,--by president young, under the hands of the quorum present. other business was transacted, as also on the following days, all of which may be seen by reference to president young's letter of the 17th instant. _wednesday, 15_.--elder orson hyde left commerce for jerusalem. _thursday, 16_.--elder orson hyde met with john e. page at lima. _letter of brigham young to the saints of the united states--affairs of the british mission_. preston, england, april 17, 1840. to the saints in the united states of america: for the comfort of the church in general, in that country, i attempt to address a few lines {115} to you, to let you know where we are, and what we are doing in this country. the work of the lord is progressing here, and has been ever since elders orson hyde and h. c. kimball left this country. according to the account that the elders give of their labors, there have been about eight or nine hundred persons baptized since they left. the gospel is spreading, the devils are roaring. as nigh as i can learn, the priests are howling, the tares are binding up, the wheat is gathering, nations are trembling, and kingdoms tottering; "men's hearts failing them for fear, and for looking for those things that are coming on the earth." the poor among men are rejoicing in the lord, and the meek do increase their joy. the hearts of the wicked do wax worse and worse, deceiving and being deceived. but i rejoice that i am counted worthy to be one of the number to carry salvation to the poor and meek of the earth. brethren, i want to say many things, but i shall not have room on this paper, as i design giving the minutes of our conference below. after a long and tedious voyage of 28 days on the water, we landed in liverpool, elders heber c. kimball, parley p. pratt, orson pratt, george a. smith, reuben hedlock, were in the company. we rejoiced in the lord, and when we cast our minds upon the saints in that country, [the united states] we could, by faith participate in their joys, realizing they were met in conference, it being the 6th day of april. we soon found a room that we could have to ourselves, which made our solemn assembly glorious. we blest each other and prepared for our labor. the next day we found elder taylor in the city. there had been about thirty baptized. on wednesday went to preston; met with the church on sunday, and bore testimony to the things the lord is doing in these last day's. president joseph fielding gave out an appointment for a conference for the church on wednesday, the 15th. at a council of the twelve, held in preston, england, on the 14th of april, 1840, it being the 9th day of the 1st month of the 11th year of the rise of the church of jesus christ, elders brigham young, heber c. kimball, parley p. pratt, orson pratt, wilford woodruff, john taylor and george a. smith, being present, elder brigham young was called to preside, and elder john taylor chosen secretary. the council was opened by prayer by elder brigham young. elder willard richards was ordained to the office of an apostle, and received into the quorum of the twelve by unanimous vote, according to previous revelation. elder brigham young was unanimously chosen as the president of the twelve. [2] {116} resolved, that he who acts as the secretary of the quorum, shall prepare the minutes of the conference of the quorum, and deposit them in the hands of the president for keeping. moved by elder kimball, and seconded by elder richards, that twenty of the seventies be sent for, and that it be left discretionary with the president of the twelve to send for more if he think proper. conference adjourned. benediction by elder kimball. at a general conference of the church of jesus christ of latter-day saints, held in the temperance hall, preston, lancashire, england, on the 15th of april, 1840, president joseph fielding called upon elder kimball to preside, and elder william clayton was chosen clerk, it being the 10th day of the 1st month of the 11th year of the rise of the church. the meeting was opened by singing, and prayer by elder kimball. elder kimball then called upon the elders to represent the different branches of the church. elder joseph fielding represented the church in preston, consisting of about three hundred members, seven elders, eight priests, six teachers, and two deacons. elder peter melling represented the church in penworthan, consisting of seventy-three members, three elders, one priest, two teachers. john jackson represented the church at southport, consisting of twenty members, one priest, and one teacher. elder john moon represented the church at danbers lane, and neighborhood--members generally in good standing, consisting of fifty-four members, one elder, two priests, three teachers. richard benson, represented the church at hunter's hill and neighborhood, consisting of seventeen members, one elder, one priest, one teacher. elder amos fielding, represented the church at bolton, consisting of sixty members, one elder, two priests, two teachers. elder amos fielding represented the church at heskin, consisting of three members, one elder. elder amos fielding represented the church at radcliff, consisting of ten members. elder withnal represented the {117} church at whittle, consisting of eighteen members, one elder, four priests. elder francis clark represented the church at ribchester, consisting of twenty-five members, two elders, one priest. elder thomas richardson represented the church at burnley, consisting of twenty four members, generally in good standing, one priest, one teacher. elder francis moon represented the church at blackburn, consisting of fifteen members, one priest. elder james smithies represented the church at chardgley and thornley, consisting of twenty-nine members, two elders, one priest, one teacher, one deacon. priest john ellison represented the church at waddington, consisting of fifty members, two priests, two teachers, one deacon. elder thomas smith represented the church at clitheroe, consisting of twenty-seven members, one elder, three priests. elder thomas smith represented the church at catburn, consisting of eighty-four members, one elder, two priests, two teachers, one deacon. elder thomas smith represented the church at downham, consisting of twenty members, one teacher, one deacon. elder thomas smith represented the church at gridleton, consisting of five members. elder william clayton represented the church at manchester, consisting of two hundred and forty members, three elders, five priests, four teachers, one deacon. elder william clayton represented the church at stockport, consisting of forty members, one priest, two teachers, one deacon. elder william clayton represented the church at peover and macclesfield, consisting of thirty members, three priests. elder william clayton represented the church at duckinfield, consisting of thirty members, one priest. elder william clayton represented the church at altrincham, consisting of eight members, one priest, one teacher. elder william clayton represented the church at middlewich, consisting of six members. elder david wilding represented the church at bury and elton, consisting of twelve members. elder wilford woodruff represented the church in the potteries, consisting of one hundred and one members, one elder, two priests, four teachers, one deacon. elder wilford woodruff represented the church at herefordshire, consisting of one hundred and sixty members, one elder, two priests; about forty of them were methodist preachers of the united brethren. elder john taylor represented the church at liverpool, consisting of twenty-eight members. elder joseph fielding represented the church at alston, cumberland, consisting of forty members, two elders, two priests, two teachers. elder willard richards represented the church at brampton, consisting of thirty members, one elder, one priest. elder willard richards represented the church at bedford, consisting of forty members, one elder, one priest. elder willard richards {118} represented the church at scotland, consisting of twenty-one members, three elders. the meeting was then adjourned for one hour. the conference again assembled at half-past one o'clock. meeting opened by prayer, and business commenced. elder john moon represented the church at layland moss, consisting of six members, one priest. elder willard richards having been previously ordained into the quorum of the twelve, according to previous revelation, it was moved by elder young, and seconded by elder taylor, that elder hyrum clark be appointed as a counselor to elder fielding, in the place of elder richards; carried unanimously. moved by elder fielding, seconded by elder young, that a hymnbook should be published; carried. moved and seconded, that the publishing of the hymn-book shall be done by the direction of the twelve; carried. moved and seconded that a monthly periodical shall be published under the direction and superintendence of the twelve, for the benefit and information of the church, as soon as a sufficient number of subscribers shall be obtained; carried. moved and seconded that brother john blazard, of samsbury, be ordained to the office of a priest; carried. moved and seconded that brother james cobridge, of thornley, be ordained to the office of priest; carried. elder kimball then laid before the conference the importance and propriety of ordaining a patriarch to bestow patriarchal blessings on the fatherless, &c.; referred to the twelve, whose business it is to select one, and ordain him according to the directions of the spirit. after various remarks and addresses given by the elders, president fielding and his counselors proceeded to ordain brothers blazard and cobridge to their offices, as stated above. elder kimball then called upon the clerk to read over the minutes of the conference, which being done, they were received by the unanimous voice of the conference. moved by elder young, and seconded by elder parley p. pratt, that this conference be adjourned until the 6th of july next, to be held in preston, at 10 o'clock a. m.; carried. meeting then adjourned. h. c. kimball, president. wm. clayton, clerk. _council meeting of the twelve in england--hymn-book and the "millennial star" projected_. the council met pursuant to adjournment, april 16th, 1840. the number of the quorum the same as on the 14th. {119} moved by elder young, seconded by elder taylor, that elder parley p. pratt be chosen as the editor of the monthly periodical for the church. moved by elder kimball, seconded by parley p. pratt, that a committee of three be appointed to make a selection of hymns. moved by elder orson pratt, and seconded by elder wilford woodruff, that elders brigham young, parley p. pratt, and john taylor form the committee for that purpose. moved by elder willard richards, seconded by elder george a. smith, that the name of the paper or periodical be the _latter-day saints millennial star_. moved by elder brigham young, seconded by elder orson pratt, that the size of the paper, its plan, and price be left at the disposal of the editor. moved by elder brigham young, seconded by elder heber c. kimball, that the saints receive a recommend to the church in america to move in small or large bodies, inasmuch as they desire to emigrate to that new country. moved by elder brigham young, seconded by parley p. pratt, that we recommend no one to go to america that has money, without assisting the poor according to our counsel from time to time. moved by elder john taylor, seconded by elder parley p. pratt, that the copyright of the book of doctrine and covenants and the book of mormon be secured as quick as possible. moved by elder woodruff, seconded by elder willard richards, that elders brigham young, heber c. kimball, and parley p. pratt be the committee to secure the copyright. moved by elder heber c. kimball, and seconded by elder willard richards, that elder peter melling be ordained an evangelical minister [patriarch] in preston. moved by elder heber c. kimball, that the twelve meet here on the 6th of july next, seconded by elder wilford woodruff; and carried. moved by elder willard richards, and seconded by elder wilford woodruff, that the editor of the periodical keep an account of all the receipts and expenditures connected with the printing, general expense, &c., and the books at all times be open for the inspection of the council. the above resolutions were unanimously adopted. the conference closed by prayer. john taylor, clerk. _letter of brigham young to the prophet_. _to president joseph smith and counselors_: dear brethren:--you no doubt will have the perusal of this letter, and minutes of our conference; this will give you an idea of what we {120} are doing in this country. if you see anything in or about the whole affair, that is not right, i ask, in the name of the lord jesus christ, that you would make known unto us the mind of the lord, and his will concerning us. i believe that i am as willing to do the will of the lord, and take counsel of my brethren, and be a servant of the church, as ever i was in my life; but i can tell you, i would like to be with my old friends; i like new friends, but i cannot part with my old ones for them. concerning the hymn-book--when we arrived here, we found the brethren had laid by their old hymn-books, and they wanted new ones; for the bible, religion, and all is new to them. when i came to learn more about carrying books into the states, or bringing them here, i found the duties were so high that we never should want to bring books from the states. i request one favor of you, that is, a letter from you, that i may hear from my friends. i trust that i will remain your friend through life and in eternity. as ever. brigham young. _april 17_.--this day the twelve blessed and drank a bottle of wine at penworthan, made by mother moon forty years before. held a council at her house in the evening, and ordained peter melling, patriarch. [3] the following is the aggregate number of churches, official and private members represented at the above conferences, held in preston, england: elders, 36; priests, 54; teachers, 36; deacons, 11; members, 1,686; all contained in 34 branches. _saturday, 18_.--elders young, woodruff, and george a. smith went to burslem, and elders kimball and richards to chaidgley. _sunday, 19_.--the high council voted to meet at my office every saturday at two in the afternoon. [sidenote: mission opened in scotland--orson pratt.] _monday, 20_.--elders young and woodruff went to wolverhampton. about this time elder orson pratt went to edinburgh, scotland. elder taylor returned to liverpool. {121} _letter of robert johnstone to senator young--postoffice name changed from commerce to nauvoo_. postoffice department, appointment office, 21st april, 1830. sir:--i have the honor to inform you, that the postmaster general has this day changed the name of the postoffice at commerce, hancock county, illinois, to "nauvoo," and appointed george w. robinson postmaster thereof. very respectfully, your obedient servant, robert johnstone, second assistant postmaster general. to the hon. richard m. young, u.s. senate. elders young and woodruff visited the old cathedral at worcester on their way to ledbury, where they arrived this night. _letter of senator young to judge elias higbee--postoffice name, etc_. washington city, april 22, 1840. dear sir:--after your departure from this city, i received, under cover from the reverend sidney rigdon, the petition mentioned by you, for the appointment of george w. robinson as postmaster at commerce. this petition i laid before the honorable robert johnstone, second assistant postmaster general, who has appointed mr. robinson as requested. we found, on examination of the papers, and a letter from dr. gallad, that there was a request that the name of the postoffice should be changed to that of nauvoo, a hebrew term, signifying a beautiful place. mr. johnstone, at my instance, has changed the name accordingly, in the supposition that it would be agreeable to the citizens concerned. will you please advise with the rev. joseph smith and others most immediately interested, and if the change of the name to nauvoo should not be acceptable, it can on application be restored to that of commerce. i received a letter from malcolm mcgregor, esq., postmaster at carthage, a few days ago, in which he urges the necessity of having the mail carried twice a week, between carthage and nauvoo, and expresses the opinion that the additional expenses would not exceed one hundred and fifty dollars, as the mail is carried on horseback. i have brought the subject before the proper department as requested by mr. mcgregor, and hope to be able to succeed; although the postoffice department, owing to pecuniary embarrassment, is not in a situation to extend facilities at the present time. {122} please present my respects to mr. smith, and accept for yourself my kindest regards. very respectfully, &c., richard m. young. to judge elias higbee. _wednesday, 22_.--elders young and woodruff organized a branch of the church at frooms hill, herefordshire. _thursday, 23_.--elders kimball and richards returned to preston. elder young visited at moor ends cross, and 24th preached at malvern hill. elder kimball went to eccleston and continued some days visiting the churches around preston. _saturday, 25_.--elder richards went to manchester, found the _prospectus_ for the _millennial star_ ready. elder young returned to frooms hill, and stayed at brother john benbow's till the 30th, preaching, and writing letters to his friends in america. _wednesday, 29_.--elders hyde and page were at quincy, illinois. elder woodruff wrote as follows: _letter of wilford woodruff to don carlos smith--success of woodruff's ministry_. ledbury, herefordshire, england, april 29, 1840. _elders ebenezer robinson and don carlos smith_: brethren:--as elder young is writing, i am privileged with a space of a few lines: knowing that our friends are desirous to hear of the work of the lord in this land, i make the following remarks concerning the mercy of god and my labors. since i last wrote you, (i wrote you a lengthy letter, dated february 27th, in which i gave you an account of my travels, voyage, and labors from the time i left montrose unto the date of my letter, which i trust you have received,) i continued laboring in staffordshire until the first of march, when i felt it to be the will of the lord that i should go more to the south part of england. i left the care of the staffordshire church in the hands of elder turley, and traveled eighty miles south, in a region where the word had not been preached. i commenced preaching near ledbury, herefordshire; this is about forty miles from bristol, {123} forty from birmingham, fourteen from worcester, one hundred and twenty from london. as soon as i began to teach, many received my testimony. i there preached one month and five days, and baptized the superintendent of the church of the united brethren, a branch of the methodist church, and with him 45 preachers, mostly of the same order; and about 114 members, making 160 in all. this put into my hands, or under my care, more than forty established places of preaching, licensed according to law, including one or two chapels. this opened a large field for the spread of the work in this country. among the number baptized are some of most all churches and classes as well as preachers. there is one constable, and one clerk of the church of england, with numbers of their members. but in the midst of my labors i received a letter stating that the twelve had just arrived and wished me to come to preston, and meet with them in conference. consequently i traveled 160 miles to preston and was once more permitted to strike hands with my brethren from america, and sit in conference with them, the minutes of which you have. after conference i returned to herefordshire in company with elder brigham young. we have again commenced our labors here, and there will be many baptized in this region. i have now more than 200 on my list, and scores are now waiting for an opportunity to receive the ordinance of baptism; and the work is progressing in all parts of this country where it is faithfully proclaimed. i understand that elders wright and mulliner are opening some permanent doors in scotland; and we have many calls through many parts of this country, even more than we are able to fill. i desire the prayers of the saints; that i may have wisdom and grace according to my day, and do the work of god in meekness and humility. wilford woodruff. _thursday, 30_.--elders young, woodruff, and richards met at elder kington's, at dymock. _letter of elders hyde and page to the prophet--plans for the palestine mission_. columbus, may 1, 1840. _president smith_: sir:--the mission upon which we are sent swells greater and greater. as there is a great work to be done in germany, as manifested to us by the spirit, the following plan has been suggested to us; viz., to write a set of lectures upon the faith and doctrine of our church, giving a brief {124} history of the coming forth of the book of mormon, and an account of its contents in as clear and plain a style as possible; together with the outlines and organization and government of the church of latter-day saints, drawn from the doctrine and covenants with all the wisdom and care possible; and get the same translated into german, and publish it when we arrive in germany, and scatter it through the german empire. is this correct? should we consider it necessary to translate the entire book of mormon into german, and doctrine and covenants too, are we or are we not at liberty to do so? should we deem it necessary to publish an edition of hymn-books in any country, are we at liberty to do it? the fact is, we need such works, and we cannot get them from the church here; and if we could, we could not well carry them with us, at least in any quantity. we feel that we are acting under the direction of the presidency of the church; and the reason that we make these inquiries, is, that we do not wish to step beyond our limits, or bring ourselves into a snare and dishonor by taking liberties that are not ours. we feel that all our exertions and interests shall become subservient to building up the kingdom of god. we wish to be co-workers with you and with the spirit of the lord. we did not converse so much upon these literary works as we should have done before we left. the fact is, we did not begin to see the greatness of our mission before we left home; our minds were in a nutshell. it seems to us that we should spread this work among all people, languages and tongues, so far as possible; and gather up all jewels among the jews besides. who is sufficient for these things? as agents for the church abroad, and as co-workers with yourself, in spreading this kingdom to the remotest corners of the earth, are we at liberty to translate and publish any works that we may think necessary, or that the circumstances in which we are placed seem to require whether original, or works published by the church? if we are not at liberty to take this wide range, please tell us how far we may go. we are setting this great work before the people as an inducement to them to help us. if we are setting our standard too high, a word from you will bring it down. we have held a two days' meeting in this place; but in consequence of continual rains, which swelled the creeks so high, the people could not get to us. the meeting was four miles from columbus; one only baptized. we have now an opportunity to ride as far east as indiana, beyond the metropolis, and have the privilege to stop and preach by the way. will you write to us at cincinnati, and much oblige. your brethren in the kingdom of god, orson hyde, john e. page. {125} p. s.--will you please send word to marinda, that i want her to write to me at cincinnati, ohio. please bear it in mind and oblige thy friend. o. h. [sidenote: commotions in the world.] _friday, may 1_.--the town of baji, in the county of baes, on the river danube, was almost totally destroyed by fire; about two thousand houses were burnt, with the palace, several churches, and all the great corn magazines; leaving about sixteen thousand inhabitants destitute. the plague is raging in the east--at silistria, broussa, alexandria, aleppo, &c.; and wars and rumors of wars in spain, mexico and south american governments; french and arabs in africa, russia and circassia, egypt, england and the east indies, and the canada revolution; all betoken the fulfillment of prophecy. _thursday, 7_.--the city of natchez was this day to a great extent destroyed, almost in a moment, by a whirlwind, storm and tempest. it is reported that sixty boats sunk, houses and churches blown to atoms, more than three hundred persons killed, and $5,000,000 of property destroyed; nearly the whole country on the mississippi for 1,100 miles from its mouth is under water. _letter of brigham young to the prophet--affairs of the british mission_. lugwardine, herefordshire, england, may 7, 1840. brother joseph smith:--through the mercy of our heavenly father, i am alive and in pretty good health; better than i should have been, had i remained in america. i trust that you and family are well, and i ask my heavenly father that we may live forever; but not to be chased about by mobs, but live to enjoy each other's society in peace. i long to see the faces of my friends again in that country once more, it is better for me to be here, because the lord has called me to this great work, but it is hard for me to be parted from my old friends whom i have proved to be willing to lay down their lives for each other. i feel as though the lord would grant me the privilege of sometime seeing my old friends in america. give my best wishes to your wife. i remember her in my prayers, and also father and mother smith. i remember {126} the time when i first saw mother smith, and the trials she had when the work of the lord first commenced in her family. i beg to be remembered to brother rigdon and family, also to brother hyrum and family, and to all the faithful in christ. the brethren that have come from america are all well and doing well. i want to ask some questions. shall we print the book of mormon in this country immediately? they are calling for it from every quarter. the duties are so high on books, we need not think of bringing them from america. another question, is the book of doctrine and covenants to be printed just as it is now, to go to the nations of the earth; and shall we give it to them as quickly as we can? or what shall we do? will the twelve have to be together to do business as a quorum? or shall they do business in the name of the church? why i ask this is for my own satisfaction; if the lord has a word for us, for one i am willing to receive it. i wish you to write as soon as you receive this, and let me know about the book of mormon, whether we shall proceed to publish it immediately or not, or whether we shall do according to our feelings. if i should act according to my feelings, i should hand the book of mormon to this people as quickly as i could. the people are very different in this country from what the americans are. they say it cannot be possible that men should leave their homes and come so far, unless they were truly the servants of the lord; they do not seem to understand argument; simple testimony is enough for them; they beg and plead for the book of mormon, and were it not for the priests, the people would follow after the servants of the lord and inquire what they should do to be saved. the priests feel just as they did in the days of the savior. if they let "this sect alone, all men will believe on them, and the romans will come and take away our place and nation." i wish you would tell me how cousin lemuel gets along with his business, and all the boys on the half-breed track, and the whole breed. i think a great deal about our friends, families, and possessions. i look for the time when the lord will speak so that the hearts of the rebellious will be pierced. you will remember the words of the savior to his disciples; he says, to you is given to know the mysteries of the kingdom of heaven, but to them that are without, all things are in parables. the brethren here are very anxious to emigrate to that country; some want to come this fall: where shall they go? their customs are different from ours, and it would be more pleasant for them to settle by themselves. almost without exception it is the poor that receive the gospel. i think there will be some [who will go] over this fall. my counsel to such as intend to go is, that they go to the western states, where they {127} can live among the farmers and wait for orders from the authorities of the church, and all will be well. you must excuse my bad writing. i have only caught at ideas. i want to know about the brethren's coming over this fall. i think some of us will come. we shall send our papers to you, and to a number of the rest of the brethren. i wish you would have the goodness to give me a pretty general knowledge of the church, for i feel for them, and pray for them continually. we need help very much in this country. one american can do more here than a number of elders who are raised up here by the preaching of the gospel. we have sent for some to come. i wish you would encourage them to come as quickly as they can. if we could go four ways at a time, we could not fill all the calls we have for preaching. i shall expect such counsel from you about the elders coming as you shall think necessary for us and them to have. i wish to know what the prospect is about the government's doing anything for us. when we left new york i thought there was but a poor chance for us. concerning calling seventies and sending them to other countries, i should like to know whether it would be proper to ordain them to that office or not while here. had any of us better come back this fall? i suppose that some that come over with us will return; brothers clark and hedlock, and brother turley if the latter gets at liberty. i suppose you have heard that he is in prison. he has been there ever since my arrival in england, and how long he will remain the lord only knows. he was put there through the influence of a priest, as nigh as i can learn, for some old pretended claim, but no one can find out what that claim is. i have just met with brother woodruff; he tells me that the church in this region of country numbers between three and four hundred; it is only about three months since brother woodruff commenced to labor here. i have just received a letter from brother turley, which states he expects to leave his place the next day. brother woodruff sends his respects. i am as ever, brigham young. [sidenote: release of elder turley from prison.] _saturday, 9_.--elder theodore turley was released from stafford jail, where he had been confined since his arrest on the 16th of march last, at the instigation of john jones, a methodist preacher, on the pretense of a claim arising under a partnership with another man fifteen years ago, before he left {128} england; but the real object was to stop his preaching. he was without provisions for several days, but the poor saints in the potteries, on learning his condition, supplied his wants, some of the sisters actually walking upwards of twenty miles to relieve him. he preached several times to the debtors, was visited by elders woodruff, richards, george a. smith, a. cordon, and others, and was dismissed from prison on his persecutors ascertaining their conduct was about to be exposed. this rather encouraged than disheartened the elders, as i had told them on their leaving nauvoo, to be of good courage, for some of them would have to look through grates before their return. _thursday, 14_.--the papers of this date report that the island of ternate [4] was nearly ruined by earthquakes on the 14th and 15th february, 1840. _letter of the prophet to elders hyde and page--palestine mission considered_. nauvoo, hancock county, illinois, may 14th, 1840. _to orson hyde and john e. page_: dear brethren:--i am happy in being informed by your letter that your mission swells "larger and larger." it is a great and important mission, and one that is worthy those intelligences who surround the throne of jehovah to be engaged in. although it appears great at present, yet you have but just begun to realize the greatness, the extent and glory of the same. if there is anything calculated to interest the mind of the saints, to awaken in them the finest sensibilities, and arouse them to enterprise and exertion, surely it is the great and precious promises made by our heavenly father to the children of abraham; and those engaged in seeking the outcasts of israel, and the dispersed of judah, cannot fail to enjoy the spirit of the lord and have the choicest blessings of heaven rest upon them in copious effusions. brethren, you are in the pathway to eternal fame, and immortal glory: and inasmuch as you feel interested for the covenant people of the lord, the god of their fathers shall bless you. do not be discouraged on {129} account of the greatness of the work; only be humble and faithful, and then you can say, "what art thou, o great mountain! before zerubbabel shalt thou be brought down." he who scattered israel has promised to gather them; therefore inasmuch as you are to be instrumental in this great work, he will endow you with power, wisdom, might, and intelligence, and every qualification necessary; while your minds will expand wider and wider, until you can circumscribe the earth and the heavens, reach forth into eternity, and contemplate the mighty acts of jehovah in all their variety and glory. in answer to your inquiries respecting the translation and publication of the book of mormon, hymn-book, history of the church, &c., &c., i would say that i entirely approve of the same, and give my consent, with the exception of the hymn book, as a new edition, containing a greater variety of hymns, will be shortly published or printed in this place, which i think will be a standard work. as soon as it is printed, you shall have some sent to you, which you may get translated, and printed into any language you please. should we not be able to send some to you, and there should be a great call for hymn books where you may be, then i should have no objection to your publishing the present one. were you to publish the book of mormon, doctrine and covenants, or hymn-book, i desire the copyrights of the same to be secured in my name. with respect to publishing any other work, either original, or those which have been published before, you will be governed by circumstances; if you think necessary to do so, i shall have no objection whatever. it will be well to study plainness and simplicity in whatever you publish, "for my soul delighteth in plainness." i feel much pleased with the spirit of your letter--and be assured, dear brethren, of my hearty co-operation, and my prayers for your welfare and success. in answer to your inquiry in a former letter, relative to the duty of the seventies in regulating churches, &c., i say that the duties of the seventies are more particularly to preach the gospel, and build up churches, rather than regulate them, that a high priest may take charge of them. if a high priest should be remiss in his duty, and should lead, or suffer the church to be led astray, depart from the ordinances of the lord, then it is the duty of one of the seventies, acting under the special direction of the twelve, being duly commissioned by them with their delegated authority, to go to the church, and if agreeable to a majority of the members of said church, to proceed to regulate and put in order the same; otherwise, he can have no authority to act. joseph smith, jun. {130} _friday, 15_. _letter of willard richards to the editor of the millennial star--reporting labors_. ledbury, herefordshire, may 15th, 1840. _to the editor of the millennial star_: beloved brother:--two weeks ago this day, i parted with brothers young and woodruff in this place, taking different locations in this part of the vineyard, originally opened by brother woodruff, and after visiting various places in herefordshire, worcestershire, and gloucestershire, preaching daily, talking night and day, and administering the ordinances of the gospel as directed by the spirit, we have again this day found ourselves together, and elder kington in our midst (he is devoted wholly to the ministry). by comparing minutes we find there have been in these two weeks about 112 baptized; 200 confirmed; 2 elders, about 20 priests, and 1 teacher ordained; and the church in these regions now numbers about 320. the branches are small, the brethren much scattered; consequently the field is so large that the reapers cannot call to each other from side to side, neither can they often see each other without a telescope. there are many doors open which we cannot fill; calls for preaching on almost every hand, which we cannot answer. oh! that the saints would pray to the lord of the harvest to send forth laborers! i have this day received a letter from my sister in massachusetts, giving me the intelligence of the death of my aged father. the work of the lord is rolling forth in that part of the land, such intelligence as this from our native land makes our hearts rejoice, even in affliction. your brother in the everlasting covenant, willard richards. footnotes: 1. it was announced in the prospectus that the _news_ would "take perfectly neutral ground, in regard to politics, and it is the fixed determination of the publishers to studiously avoid all party strife, and political wranglings which are so prevalent at the present time." the _news_, however, never materialized. 2. president young was also president of the twelve by virtue of seniority of ordination into the quorum. when the quorum of the twelve was first organized the members took their place according to age. this arrangement brought thomas b. marsh to the head of the quorum, and made him president. after this first arrangement, however, the members of the quorum took their place in it according to seniority of ordination, not of age. (see volume ii this work, pp. 219, 220, and notes). brigham young was the second man ordained into the quorum, lyman e. johnson being the first. as lyman e. johnson was excommunicated from the church at far west in 1838, brigham young was president of the twelve by virtue of his seniority of ordination as well as by the choice of his brethren. indeed the choice of the brethren mentioned in the text can only be regarded as an act recognizing the fact of his presidency by virtue of his seniority of ordination. it may be of interest to remark also, that at the time there was but one man in the quorum president young's senior by age, namely, john e. page, born in 1799, and ordained an apostle in 1838. 3. peter melling was the first patriarch ordained in a foreign land, that is, a foreign land from america where the latter-day dispensation of the gospel was opened. he was the son of peter melling, born in preston, england, on the 14th day of february, 1787. he was, therefore, in his 64th year. he was evidently a man of great force of character, for he proceeded at once with great diligence and ability to fulfill the duties of his high office, all of which is evidenced by the record of the patriarchal blessings given under his hands, and now in the historian's office. 4. ternate is a small island in the moluccas, west of jilolo, in the dutch east indies. {131} chapter vii. first foreign periodical of the church, "the millennial star"--the prophet seeks release from secular responsibilities. _sunday, may 17_.--elders young, woodruff, and richards held conference with the saints at gadfield elm chapel. [sidenote: the beacon hill conference.] _monday, 18_.--the above elders met the brethren at elder kington's, where they had a tea party, praying, singing, confirming, ordaining, and about twenty were baptized; thus they continued their labors from place to place, until wednesday 20th, when they found themselves with one accord on the top of "the herefordshire beacon," [1] and within the old fortification, when after prayer they expressed their feelings concerning the business of the church, which were (as they had obtained money from brother john benbow, and other brethren for printing the hymnbook, and in part sufficient for the book of mormon) that elder young repair immediately to manchester, and join his brethren previously appointed with him on a committee, for the printing of the hymn-book, and cause 3,000 copies to be issued without delay. also that the same committee cause 3,000 copies of the book of mormon to be printed and completed with as little delay as possible, with an index affixed to the same, the form of the book to be determined by the committee. their views were written and signed by elder willard richards and wilford woodruff, when president young left direct for manchester. he saw george a. smith, at the potteries, who approved the "beacon conference." {132} _sunday, 24_.--president young met with the church, and on monday, 25th, visited the printers to inquire their prices, etc. _a letter of heber c. kimball, et al., recommending english saints to the bishop of the church_. preston, may 25, 1840. to the presidency, high council and bishop of the church of jesus christ of latter-day saints at commerce. we commend to your notice the brethren and sisters that have commendatory letters from us of this date, that you will do all that you consistently can for them, for i verily believe they have utmost confidence in you, and will receive with gratitude your advice and instruction, and cheerfully submit to the rules and regulations of the church. they have our blessings, and we trust their subsequent conduct will entitle them to your blessings also, and the church generally. we rejoice that we can say the work of god here is in a prosperous way. yea, we rejoice greatly at the aspect of the times, expecting the time to be not far distant when the standard of truth will be conspicuously raised throughout this land. we have witnessed the flowing of the saints towards zion; the stream has begun, and we expect to see it continue running until it shall have drained the salt, or the light, from babylon, when we hope to shout hosanna home. dear brethren, accept our love, and present it to the church. your brethren in the new and everlasting covenant, heber c. kimball, joseph fielding, william clayton. _tuesday, 26_.--elder john taylor arrived at manchester, and on the 27th, elder kimball arrived. the committee on the hymn-book commenced and continued selecting hymns until the 30th, when elders young, kimball and taylor went to liverpool, and preached on sunday the 31st. [sidenote: death of bishop partridge.] _wednesday, 27_.--bishop edward partridge [2] died at nauvoo, aged forty-six years. he lost his life in consequence of the missouri persecutions, and he is one of that number whose blood will be required at their hands. his daughter, harriet pamela, died on the 16th of may, aged nineteen years. {133} [sidenote: first number of the _millenial star_.] the first number of _the latter-day saints' millennial star_ [3] was issued at manchester, in pamphlet form of twenty-four pages. edited by parley p. pratt. price sixpence. office 149 oldham road. _monday, june 1, 1840_.--the saints have already erected about two hundred and fifty-houses at nauvoo, mostly block houses, a few framed, and many more are in course of construction. the gospel is spreading through the states, canada, england, scotland, and other places, with great rapidity. {134} elders young and kimball were engaged in blessing the brethren who were about to sail for america. _wednesday, 3._--elders young and taylor visited the printers in liverpool and elder young preached on the sunday following. the first company of saints from england. _saturday, 6._--elder john moon and a company of forty saints, to wit., hugh moon, his mother and seven others of her family, henry moon (uncle of john moon), henry moon, francis moon, william sutton, william sitgraves, richard eaves, thomas moss, henry moore, nancy ashworth, richard ainscough, and families, sailed in the ship _britannia_ from liverpool for new york, being the first saints that have sailed from england for zion. _monday, 8_.--elders young and taylor visited cheshire, and on tuesday, manchester, and continued to select hymns. [sidenote: brigham young's dreams.] elder young dreamed of his family in health and want, also of the church and people, and of a contention between two small companies in the west, one north, the other south--the north prevailing from time to time. _minutes of the conference held at gadfield elm chapel, in worcestershire, england, june 14th, 1840_. the preachers and members of the bran green and gadfield elm branch of the froomes hill circuit, of the united brethren met at the gadfield elm chapel, worcestershire, june 14th, 1840, pursuant to previous notice, when the meeting was called to order by elder thomas kington. elder willard richards was chosen president, and elder daniel browett clerk for the meeting. the meeting was opened by prayer by elder wilford woodruff. remarks were then made by the president respecting the business of the day, and the necessary changes which must take place. it was then moved by elder thomas kington, seconded by elder daniel browett that this meeting be hereafter known by the name of the "bran green and gadfield elm conference of the church of jesus christ of latter-day saints," organized and established by the will and commandment of god in the united states of america, on the 6th day of april, {135} a. d. 1830, this being the eighth day of the third month of the eleventh year of the rise of the church. carried unanimously. [this motion was permitted to accommodate the feelings of the conference, who had all recently been baptized, but there is no such principle in existence, as to transform a church or conference of the world into a church or conference of christ's fold by vote.] [4] moved by elder wilford woodruff, seconded by elder t. kington, that william jenkins be ordained an elder; and william coleman, joseph firkins, william pitt and robert harris be ordained to the office of priest; and that george burton, james palmer, and william loveridge, be ordained teachers; carried unanimously. ordained under the hands of elders richards and woodruff. moved by elder kington, seconded by elder woodruff, that robert clift, priest, have the care of the church at dymock; james palmer, priest, have the care of the church at kilcott; john hill, priest, have the care of the church at twigworth; william coleman, priest, have the care of the church at bran green; thomas brooks, priest, have the care of the church at ryton; john smith, priest, have the care of the church at lime street; charles hayes, priest have the care of the church at deerhurst; thomas smith, priest, assistant, have the care of the church at deerhurst; john vernon, priest, have the care of the church at apperley; william bayliss, priest, assistant, have the care of the church at apperley; john arlick, priest, have the care of the church at norton; john spires, priest, have the care of the church at leigh; john davis, priest, assistant, have the care of the church at leigh; thomas oakley, priest, have the care of the church at gadfield elm. and that elder daniel browett take charge of the churches on the south, and elder william jenkins on the north side, of the river severn. carried unanimously. moved by elder woodruff, and seconded by elder richards, that elder thomas kington be the presiding elder over the conference; carried. meeting adjourned until two o'clock. conference met at two o'clock according to adjournment, and administered the sacrament to a large congregation of saints, accompanied by many observations on many subjects by the president. ten members were confirmed under the hands of elders woodruff and kington. remarks were made by the president respecting the "blessing of children." seven children were then blessed under the hands of elders woodruff and kington. {136} moved by elder kington, seconded by elder woodruff, that elder daniel browett represent this conference to the general conference, at manchester, on the 6th day of july next; carried. moved and carried that the clerk present to the presiding elder, t. kington, also to the general conference, for safe keeping, a copy of the minutes of this conference. the above minutes were then read and adopted, article by article, when it was moved by the president, and seconded by elder woodruff, that this conference be adjourned to the 13th day of september next at this place; carried unanimously. conference closed by prayer; after which the elders and officers present met in council, and voted unanimously to establish a weekly council of the officers of said conference to be held alternately on the south and north sides of the river severn, to commence at leigh on the 25th inst.; and organized the same by appointing elder daniel browett, president and john hill, priest, clerk, on the south side of the river; and also on the north side, by appointing elder william jenkins, president and john smith, priest, clerk; to assemble on the 3rd of july next, at turkey hall. after passing many other votes of minor importance, accompanied by much instruction from elders richards and woodruff, touching the duties of the several officers in their relations to each other, and the church, the council adjourned. and it is worthy of remark, that no dissenting vote or voice was seen or heard during the day, either in conference or council. willard richards, president. daniel browett, clerk. _memorial of joseph smith, jun., to the high council of the church of jesus christ of latter-day saints, june 18th, 1840_. the memorial of joseph smith, jun., respectfully represents--that after the members of the church of jesus christ had been inhumanly as well as unconstitutionally expelled from their homes which they had secured to themselves in the state of missouri, and although very much scattered and at considerable distance from each other, they found a resting place in the state of illinois:--that after the escape of your memorialist from his enemies, he (under the direction of the authorities of the church) took such steps as has secured to the church the present locations, viz., the town plot of nauvoo and lands in the iowa territory:--that in order to secure said locations, your memorialist had to become responsible for the payment of the same, and had to use considerable exertion in order to commence a settlement, and a place of gathering for the saints; and knowing from the genius of the {137} constitution of the church, and for the well-being of the saints, that it was necessary that the constituted authorities of the church might assemble together to act or to legislate for the good of the whole society and that the saints might enjoy those privileges which they could not enjoy by being scattered so widely apart--your memorialist was induced to exert himself to the utmost in order to bring about objects so necessary and so desirable to the saints at large:--under the then existing circumstances, your memorialist had necessarily to engage in the temporalities of the church, which he has had to attend to until the present time:--that your memorialist feels it a duty which he owes to god, as well as to the church, to give his attention more particularly to those things connected with the spiritual welfare of the saints, (which have now become a great people,) so that they may be built up in their most holy faith, and go on to perfection:--that the church have erected an office where he can attend to the affairs of the church without distraction, he thinks, and verily believes, that the time has now come, when he should devote himself exclusively to those things which relate to the spiritualities of the church, and commence the work of translating the egyptian records, the bible, and wait upon the lord for such revelations as may be suited to the conditions and circumstances of the church. and in order that he may be enabled to attend to those things, he prays your honorable body will relieve him from the anxiety and trouble necessarily attendant on business transactions, by appointing some one to take charge of the city plot, and attend to the business transactions which have heretofore rested upon your memorialist: that should your honors deem it proper to do so, your memorialist would respectfully suggest that he would have no means of support whatever, and therefore would request that some one might be appointed to see that all his necessary wants may be provided for, as well as sufficient means or appropriations for a clerk or clerks, which he may require to aid him in his important work. your memorialist would further represent, that as elder h. g. sherwood is conversant with the affairs of the city plot, he would be a suitable person to act as clerk in that business, and attend to the disposing of the remaining lots, &c. your memorialist would take this opportunity of congratulating your honorable body on the peace and harmony which exist in the church, and for the good feelings which seem to be manifested by all the saints, and hopes that inasmuch as we devote ourselves for the good of the church, and the spread of the kingdom, that the choicest blessings of heaven will be poured upon us, and that the glory of the lord will overshadow the inheritances of the saints. joseph smith, jun. {138} _proceedings of the high council on the foregoing memorial, june 20th, 1840_. the council relieved president joseph smith, jun., according to his request in the memorial, and appointed h. g. sherwood to take charge of the city plot and to act as clerk in that business, and also to attend to the disposing of the remaining lots, and the business transactions which have rested upon him [joseph smith]. alanson ripley was appointed steward to see that all the necessary wants of the first presidency be supplied, as well as to provide sufficient means or appropriations for a clerk or clerks to aid president joseph smith, jun., in his important work. hosea stout, clerk. _minutes of the conference held at stanley hill, castle froome, herefordshire, england, june 21st, 1840_. the preachers and members of the froome's hill circuit of the united brethren met at the house of elder john cheese, on stanley hill, herefordshire, england, june 21, a. d. 1840, at ten a. m., according to previous notice; the meeting was called to order by elder thomas kington; elder wilford woodruff was chosen president, and elder john benbow, clerk of the meeting. after prayer by elder richards, and remarks by the president concerning the business of the day, it was moved by elder thomas kington, and seconded by elder john benbow, that [the several districts represented at] this meeting be hereafter known by the name of the "froome's hill conference of the church of jesus christ of latter-day saints," organized and established by the will and commandment of god, in the united states of america, on the 6th day of april, 1830, this being the 15th day of the third month of the eleventh year of the rise of the church. carried unanimously. moved by elder richards, seconded by elder kington, that thomas clark, charles price, james hill, and samuel jones be ordained elders; also that john james, joseph skinn, henry jones, james baldwin, john morgan, samuel badham, and john dyer, be ordained priests; also that robert hill, george brooks, james skinn, and james watkins be ordained teachers; carried unanimously; and they were ordained under the hands of elders woodruff and richards. moved by elder kington, and seconded by elders woodruff and richards, that john james, priest, have the care of the church at froome's hill; john parry, priest, have the care of the church at stanley hill; james burns, priest, have the care of the church at ridgway cross; william possons, priest, have the care of the church at moor-end cross; jonathan lucy, priest, have the care of the church at caldwell; thomas jones, priest, have the care of the church at pale house; john preece, {139} priest, have the care of the church at ledbury; samuel warren, priest, have the care of the church at keysend street; james baldwin, priest, have the care of the church at wind point; george allen, priest, have the care of the church at woferwood common. rough leasow, birchwood, tunbridge, and dunsclose will all be united in one branch, called dunsclose. samuel badham, priest, to have the care of the church at dunsclose; edward phillips, priest, to have care of the church at ashfield and crowcut; john meeks, priest, to have care of the church at old starridge; john galley, priest, to have care of the church at hope rough; benj. williams, priest, to have care of the church at shucknell hill; john powell, priest, to have care of the church at lugwardine; john dyer, priest, to have care of the church at marden; william evans, priest, to have care of the church at stokes lane; john fidoe, priest, to have care of the church at bishop froome. carried unanimously. moved by elder richards, and seconded by elder kington, that elder thomas clark have charge of the churches at dunsclose, old starridge, ashfield, and crowcut; that elder samuel jones have charge of the churches at keys-end street, wind point, colwell, pale house, and malvern hill; that elder philip green have charge of the churches at shucknall hill, lugwardine, and marden; that elder john cheese have charge of the churches at stokes lane, woferwood common, and bishop froome; that elder charles price have charge of the churches at ledbury, moor-end cross, and ridgway cross; that elder james hill have charge of the churches at hope rough and stanley hill; that elder john benbow have charge of the church at froome's hill. carried unanimously. moved by the president, seconded by elder richards, that elder thomas kington be the presiding elder over this conference. after remarks by the president, the meeting adjourned till 2 o'clock p. m. during the recess ten persons were baptized. assembled at 2 o'clock according to adjournment, and administered the sacrament to several hundred saints; after which twenty were confirmed, and twenty children blessed under the hands of elders woodruff and richards, accompanied with instructions by the president, explanatory of the ordinance. moved by elder richards, seconded by the president, that elder thomas kington represent this conference to the general conference at manchester on the 6th of july; carried. moved and carried that the clerk of the conference present to the presiding elder, t. lington, a copy of the minutes of this conference for safe keeping; also a copy to present to the general conference at manchester. the minutes were then read and accepted. the president, followed by elder richards, then {140} proceeded to give such instruction to the saints concerning the order of the church, and the several duties of the members, as the spirit directed; and bore testimony to the multitude of the truth of the work; followed by elder kington; when it was moved by elder richards, seconded by the president, that this conference adjourn to the 21st september next, 10 o'clock a. m., at this place; carried. after prayer and singing, the assembly dispersed, the elders and officers went into council, when it was moved by elder richards, and seconded by elder kington, that we proceed to establish and organize monthly councils of the officers of the froome's hill conference, to commence on friday, the 3rd of july next, at half-past seven o'clock p. m., in the several divisions, respectively assigned to the different elders, viz.- elder thomas clark, president, and james meeks, clerk, dunsclose; elder charles price, president, thomas jenkins, clerk, moor-end cross; samuel jones, president, william williams, clerk, wind point; james hill, president, joseph pullen, clerk, stanley hill; philip green, president, francis burnett, clerk, lugwardine; john benbow, president, john morgan, clerk, froome's hill; john cheese, president, george allen, clerk, stoke's lane. carried. moved by elder richards, and seconded by elder kington, that a monthly general council of the officers of this conference be held at stanley hill, to commence on friday, the 17th of july next, at half-past seven o'clock, p. m. elder thomas kington, president, and elder john benbow, clerk. carried unanimously. the president then proceeded to explain the nature of the priesthood, and the duties and privileges of the several officers, and gave such instruction as their situation required, followed by elder richards, who explained many important principles connected with the building up of the kingdom. the minutes of the council were then read and accepted when the council adjourned; and after singing "the spirit of god," &c., the brethren separated, with feelings of gratitude and thanksgiving, that god had been with his people, and that the spirit of union and love had prevailed in all the deliberations of the day. wilford woodruff, president. john benbow, clerk. remarks--the different branches in this region are so scattered, that it has not been possible to ascertain the number of members connected with each individual church; but connected with the bran green and gadfield elm, and the froome's hill conferences, together with a small branch of little garway of twelve members, one priest, and one teacher, are thirty-three churches, five hundred and {141} thirty-four members, seventy-five officers, viz., ten elders, fifty-two priests, and thirteen teachers. and for the comforting of the saints, and with heart-felt gratitude to our heavenly father, we would say that it is less than four months since the fulness of the gospel was first preached in this region; which is a proof that god is beginning to make a short work in these last days. wilford woodruff. [sidenote: carpenter's hall.] _june 21_.--the saints hired the carpenters' hall in manchester, which is large enough to accommodate ten or fifteen hundred hearers, for five hundred dollars a year, payable by contribution, and elders young and pratt preached therein this day for the first time. _monday, 22_.--elder young went to liverpool to see about printing the book of mormon, and returned to manchester on the 26th; and on sunday, 28th, preached in carpenters' hall. _june 27_.--high council met at my office. _minutes of the high council_. alanson ripley states to the council that he was authorized to inform them that president joseph smith, jun., had vetoed [5] the proceedings of the council of the 20th june, in relation to his memorial. laid over for hearing until friday next. hosea stout, clerk. _letter of william w. phelps--confessing errors committed in missouri_. dayton, ohio, june 29, 1840. brother joseph--i am alive, and with the help of god i mean to live still. i am as the prodigal son, though i never doubt or disbelieve the fulness of the gospel. i have been greatly abused and humbled, and i blessed the god of israel when i lately read your prophetic blessing on my head, as follows: "the lord will chasten him because he taketh honor to himself, and when his soul is greatly humbled he will forsake the evil. then shall {142} the light of the lord break upon him as at noonday and in him shall be no darkness," &c. i have seen the folly of my way, and i tremble at the gulf i have passed. so it is, and why i know not. i prayed and god answered, but what could i do? says i, "i will repent and live, and ask my old brethren to forgive me, and though they chasten me to death, yet i will die with them, for their god is my god. the least place with them is enough for me, yea, it is bigger and better than all babylon." then i dreamed that i was in a large house with many mansions, with you and hyrum and sidney, and when it was said, "supper must be made ready," by one of the cooks, i saw no meat, but you said there was pleanty, and you showed me much, and as good as i ever saw; and while cutting to cook, your heart and mine beat within us, and we took each other's hand and cried for joy, and i awoke and took courage. i know my situation, you know it, and god knows it, and i want to be saved if my friends will help me. like the captain that was cast away on a desert island; when he got off he went to sea again, and made his fortune the next time, so let my lot be. i have done wrong and i am sorry. the beam is in my own eye. i have not walked along with my friends according to my holy anointing. i ask forgiveness in the name of jesus christ of all the saints, for i will do right, god helping me. i want your fellowship; if you cannot grant that, grant me your peace and friendship, for we are brethren, and our communion used to be sweet, and whenever the lord brings us together again, i will make ail the satisfaction on every point that saints or god can require. amen. [6] w. w. phelps. _letter of elders orson hyde and john e. page to presidents joseph smith, hyrum smith, sidney rigdon, pleading for william w. phelps_. dear brother:--we have been in this place a few days, and have preached faithfully, a very great prospect of some able and influential men embracing the faith in this place. we have moved along slowly, but have left a sealing testimony. baptized a considerable number. we shall write again more particularly as soon as we learn the result of our labors here. we are well and in good spirits through the favor of the lord. brother phelps requests us to write a few lines in his letter, and we cheerfully embrace the opportunity. brother phelps says he wants to {143} live, but we do not feel ourselves authorized to act upon his case, but have recommended him to you; but he says his poverty will not allow him to visit you in person, at this time, and we think he tells the truth. we therefore advise him to write, which he has done. he tells us verbally that he is willing to make any sacrifice to procure your fellowship, life not excepted, yet reposing that confidence in your magnanimity that you will take no advantage of this open and frank confession. if he can obtain your fellowship he wants to come to commerce as soon as he can. but if he cannot be received into the fellowship of the church, he must do the best he can in banishment and exile. brethren, with you are the keys of the kingdom; to you is power given to "exert your clemency, or display your vengeance." by the former you will save a soul from death, and hide a multitude of sins; by the latter, you will forever discourage a returning prodigal cause sorrow without benefit, pain without pleasure, [and the] ending [of brother phelps] in wretchedness and despair. but former experience teaches [us] that you are workmen in the art of saving souls; therefore with greater confidence do we recommend to your clemency and favorable consideration, the author [of the foregoing] and subject of this communication. "whosoever will, let him take of the waters of life freely." brother phelps says he will, and so far as we are concerned we say he may. in the bonds of the covenant, orson hyde, john e. page. the committee of the twelve in england finished the collection of hymns and prepared the index for the press; and on the 30th elders kimball and richards arrived at manchester. _wednesday, july 1, 1840_.--elders wilford woodruff and george a. smith arrived at manchester from the potteries. _july 2_. _minutes of a meeting of the crooked creek branch of the church_. at a meeting of the saints of crooked creek branch, on the 2nd of july, 1840, to take into consideration the propriety of having a stake of zion appointed or located somewhere in the bounds of this branch, brother john hicks was called to the chair. meeting was opened by prayer, after which several remarks were made, and the following resolutions were passed: {144} _resolved_: that it be our wishes that a stake of zion be appointed or located within the bounds of this branch, provided it should meet the minds of the first presidency of this church. _resolved_: that a committee of three be appointed to ascertain the mind of the first presidency and report to the branch. _resolved_: that joseph holebrook, nathaniel frampton, and john hicks compose said committee. it was ascertained that there were about 2,525 acres of land owned by the brethren, and wherever the stake should be appointed the lands should be donated or purchased for a very small compensation, and that there are one hundred and twelve members belonging to this branch. _resolved_: that we meet on thursday next, at one o'clock, p. m., to receive the report of the committee, _resolved_: that the proceedings of this meeting be signed by the president and clerk. john a. hicks, president. william whiteman, clerk. _friday, 3_.--high council met at my office. _minutes of high council at nauvoo_. the subject of the memorial of president joseph smith, jun., was brought up for a rehearing, according to the decision of the last council (june 27) when the following resolutions were entered into: 1st. _resolved_: that we feel perfectly satisfied with the course taken by joseph smith, jun., and feel a disposition, as far as it is in our power, to assist him, so as to relieve him from the temporalities of the church, in order that he may devote his time more particularly to the spiritualities of the same, believing by so doing we shall promote the good of the whole church. but as he (joseph smith, jun.) is held responsible for the payment of the city plot, and knowing no way to relieve him from the responsibility at present, we would request of him to act as treasurer for the city plot and to whom [i. e., president smith] those persons whom we may appoint to make sales of lots and attend to the business affairs of the church may at all times be responsible, and make true and correct returns of all their proceedings, as well as to account for all monies, properties, etc., which may come into their hands. therefore _resolved_: that elder henry g. sherwood act as clerk for the same. that bishop alanson ripley be appointed to provide for the wants of the presidency, and make such appropriations to them, and to their clerk or clerks, which they may require. _resolved_: that the funds of the city plot shall not be taken to provide for the presidency or clerks, but that the bishops be instructed to {145} raise funds from other sources to meet calls made on them; and monies received for lots shall be deposited in the hands of the treasurer to liquidate the debts of the city plot. the resolutions of the crooked creek branch of the 2nd inst., were taken into consideration by president joseph smith, jun., and it was thought proper to establish a stake on crooked creek, agreeably to the request of said branch, and a letter was written to the brethren to that effect. robert b. thompson, scribe. [sidenote: reflections of the prophet on the action of congress.] since congress has decided against us, the lord has begun to vex this nation, and he will continue to do so except they repent; for they now stand guilty of murder, robbery and plunder, as a nation, because they have refused to protect their citizens, and to execute justice according to their own constitution. a hailstorm has visited south carolina; some of the stones are said to have measured nine inches in circumference, which swept the crops, killing some cattle. insects are devouring crops on the high lands, where the floods of the country have not reached, and great commercial distress prevails everywhere. footnotes: 1. one of the noted heights of the black mountains, running through the west part of herefordshire. 2. see biographical note, vol. i, pp. 128-9. 3. the _millennial star_ was the first foreign publication of the church. it was issued as a monthly, but afterwards more frequently, semi-monthly, and finally, and now for many years, a weekly. its publication has been continuous from the time it was started until the present--1907. also the _star_ has retained the general character imparted to it by its first publishers. "the _millennial star_," said its prospectus, "will stand aloof from the common political and commercial news of the day. its columns will be devoted to the spread of the fulness of the gospel--the restoration of the ancient principles of christianity--the gathering of israel--the rolling forth of the kingdom of god among the nations--the signs of the times--the fulfillment of prophecy--recording the judgments of god as they befall the nations whether signs in the heavens or in the earth, blood fire or vapor of smoke--in short, whatever is shown forth indicative of the coming of the 'son of man' and ushering in of his universal reign upon the earth. it will also contain letters from our numerous elders who are abroad, preaching the word both in america and europe containing news of their success in ministering the blessings of the glorious gospel." as an explanation of its title and mission, the editor in its first number also said: "the word _millennium_ signifies a thousand years, and in this sense of the word, may be applied to any [period of a] thousand years, whether under the reign of wickedness or righteousness. but the term _the millennium_, is generally understood to apply to the particular thousand years which is mentioned in the scriptures as the reign of peace--the great sabbath of creation, of which all the other sabbaths or jubilees seem to be but types. it is written that a 'thousand years is as one day, and one day as a thousand years with the lord.' this being the case, then seven thousand years are seven days with the lord, and the seventh, or last thousand years would, of course, be a sabbath or jubilee; a rest, a grand release from servitude and woe. * * * the curse will be taken from off the earth, and it will cease to bring forth thorns and thistles, and become fertile as it were a paradise, while sickness, premature death, and all their attendant train of pains and sorrows will scarce be known upon its face; thus peace, and joy, and truth, and love, and knowledge, and plenty, and glory, will cover the face of the earth as the waters do the sea. the tabernacle of god and his sanctuary will be with man, in the midst of the holy cities; and joy and gladness will all the measure of their cup. such then, is the _great millennium_ of which our little '_star_' would fain announce the dawn." 4. the matter in brackets occurs in the ms. history as also in the history as published in the _millennial star_, but it is evidently the comment of the church historians. 5. by reference to the minutes of the high council which took into consideration the prophet's "memorial" it is evident that they failed to grasp the importance of the subjects presented to them, and made such disposition of them as was neither in keeping with the dignity of the prophet or the weight of the matters on which they acted--hence the "veto," or dissatisfaction with the council's action--see p. 144 for the conclusion of the matter. 6. for william w. phelps' troubles in the church, which brought him to this great sorrow and repentance, see vol. iii, pp. 3, 7, 56, 358, 359, 360 and notes. {146} chapter viii. important conference of the church in england--kidnapping of brown and boyce by missourians--action of the citizens of nauvoo. _monday, july 6, 1840_. _conference of the church in england_. a general conference of the church of jesus christ of latter-day saints was held in the carpenter's hall, manchester, on the 6th day of july, 1840, it being the 1st day of the 4th month of the eleventh year of the church, when the following officers of the traveling high council were present, viz.: elders brigham young, parley p. pratt, wilford woodruff, john taylor, willard richards, heber c. kimball, and george a. smith; other officers, viz.: high priests 5, elders 19, priests 15, teachers 11, and deacons 3. the meeting being called to order, a little after ten o'clock, by elder william clayton, it was moved by elder brigham young, seconded by elder wilford woodruff, that elder parley p. pratt be chosen president of the conference, [1] which was carried unanimously. elder william {147} clayton was chosen clerk. the meeting was opened by singing, and prayer by the president. elder brigham young then proceeded to prefer charges against elder t. green, viz., first, for giving way to a false spirit; second, for abusing a young female, by accusing her, in a public meeting, of things which he could not prove; and third, for abuse to the house and congregation at duckinfield, june 28th, 1840. the president then proceeded to ask elder green whether he was guilty of these charges, or not. he immediately pleaded guilty. after elder young had made extended remarks to the meeting, touching the conduct of elder green, he proposed that elder green go to those characters where he had abused and insulted, and make confession to them as far as the offense extended, and then to be suspended from office for a season. the president then made remarks to the same effect, and put it to the vote of the meeting, viz., that elder green shall make confession, as stated above, and be suspended from office for a season. carried. the president then asked elder green if he was willing to make confession, he immediately agreed to do it the first opportunity. the meeting adjourned a little after twelve o'clock. at two o'clock business commenced by singing and prayer, when the president called upon the officers to represent the different branches of the church, which was done in the following order, viz.- {148} branches represented, &c. members. elders. priests. teachers. deacons. the branch at manchester represented by elder william clayton 28 3 5 5 1 the branch at preston represented by elder joseph fielding 354 6 8 4 2 elders kington and browett presented the minutes of the conference held in herefordshire, which were read by elder wilford woodruff, representing 33 branches of the church 534 10 52 13 elder alfred cordon read the minutes of the conference held at hanley, staffordshire, representing 7 branches of the church 168 4 13 6 2 the branch at liverpool, represented by elder john taylor 78 1 3 2 elder joseph fielding read the minutes of the thornley, represented represented by elder william kay 30 3 2 1 1 the branch at ribchester, represented by elder francis clark 22 2 1 the branch at waddington, represented by john ellison 58 2 2 1 the branch at clitheroe, represented by brother lofthouse 35 1 3 1 the branch at chatburn, represented by elder john bond 91 2 2 2 the branch at downham, represented by john spencer 25 1 the branch at grindleton, represented by elder joseph fielding 5 1 the branch at whitmore, represented by j. spencer 3 the branch at burnley, represented by elder h. c. kimball 27 1 1 1 the branch at blackburn, represented by elder h. c. kimball 17 1 elder reuben hedlock read the minutes of the conference held at paisley, scotland, representing 5 branches of the church 106 6 5 3 2 the branch at alston, represented by elder john sanders 36 2 2 2 the branch at brampton, represented by elder john sanders 36 1 1 the branch at longton, represented by elder bradshaw 54 2 4 2 the branch at penworthan, represented by elder p. melling 77 4 1 1 1 the branch at whittle, represented by elder richard withnall 16 1 4 the branch at southport, represented by r. mcbride 19 1 2 the branch at daubers lane & eccleston, represented by elder richard withnall 42 1 3 the branch at hunter's hill, represented by richard benson 26 1 1 1 the branch at bolton, represented by elder david wilding 61 1 2 2 the branch at bury and elton, represented by elder david wilding 12 the branch at ratcliff, represented by elder amos fielding 11 the branch at benford, &c. represented by elder willard richards 40 1 1 the branch at stockport, represented by elder m. littlewood 85 2 1 2 1 the branch at duckinfield, represented by elder henry royle 41 1 1 the branch at macclesfield, represented by samuel heath 14 2 the branch at middlewich, represented by samuel heath 20 1 1 1 the brach at plover, represented by samuel heath 24 1 1 1 the branch at northwich, represented by william berry 14 1 the branch at altrincham, represented by william berry 4 1 the branch at whitfield, represented by walker johnson 14 1 the branch at pendlebury, represented by elder william clayton 13 1 1 the branch at eccles, represented by elder william clayton 5 the branch at west bromwich, represented by elder theodore turley 16 1 1 after the officers had got through the representations, the president introduced the new hymn-book; and after suitable remarks had been made by him and elders young and thomas kington, the president asked the conference if they were satisfied with the labors of those who had made the selection, and if they received the book. the unanimous approbation of the meeting was immediately manifested. by unanimous vote, thomas kington, alfred cordon, and thomas smith were ordained high priests; john albison, john blezzard, william berry, john sanders, john parkinson, james worsley, and john allen were ordained elders; and joseph slinger, george walker, john smith, robert williams, william black, john melling, and john swindlehurst were ordained priests. elder brigham young then called upon those officers, whose circumstances would permit them to devote themselves entirely to the work of the ministry, and would volunteer so to do, to stand up--when the following names were taken, viz., of the traveling high council, brigham young, heber c. kimball, john taylor, wilford woodruff, willard richards, and george a. smith; other officers, namely, william clayton, reuben hedlock, hiram clark, theodore turley, joseph fielding, thomas richardson, amos fielding, john parkinson, john wych, john needham, henry royle, john blezzard, d. wilding, charles price, joseph knowles, wm. kay, samuel heath, wm. parr, r. mcbride, and james morgan. {149} moved by elder richards, seconded by elder kimball, that elder peter melling be appointed to preside over the following branches of the church, namely--preston, longton, penwortham, north meols, and southport; carried. moved by elder kimball, seconded by elder young, that elder richard withnall be appointed to preside over the branches of the church at whittle, daubers lane, chorley, hunter's hill, and euxtonburgh; carried. moved by elder kimball, seconded by elder young, that elder thomas smith be appointed to preside over the branches of the church at clitheroe, chatburn, downham, chaighley, grindleton, whitmore, burnley, blackburn, ribchester, and thornley: carried. moved and seconded, that president fielding and his counselors be set at liberty from the charge which they have sustained as a presidency, that they may have the privilege of more fully entering into the field of labor; and that their labors be accepted; carried. elders young and richards then proceeded to ordain those who had been nominated to their respective offices, after which the minutes were read and accepted. the conference adjourned to the sixth of october next, to be held in the carpenter's hall, manchester, at 10 o'clock, a. m. _tuesday, 7_. _a council of church officers, held at manchester, england_. pursuant to previous notice, a general council of the church officers was held in the council room at the _star_ office, manchester, on the 7th day of july, 1840. the meeting being opened by prayer by elder kimball, elder young began to speak concerning those officers who had volunteered to devote themselves wholly to the ministry; when it was moved and seconded that brothers william kay and thomas richardson go to herefordshire, to labor in that region with elder kington; carried. moved by elder kimball, seconded by elder young, that brothers hiram clark and joseph knowles go with elder hedlock to scotland: carried. moved by elder kimball, seconded by elder young, that brother joseph fielding go to bedford: carried. moved by elder richards, seconded by elder kimball, that brothers amos fielding and john wych go to newcastle-upon-tyne: carried. moved by elder kimball, seconded by elder woodruff, that brother david wilding go to garway, herefordshire: carried. moved by elder young, seconded by elder woodruff, that brothers william clayton and john needham go to birmingham: carried. {150} moved by elder richards, seconded by elder young, that brother henry royle go to sheffield: carried. moved by elder clayton, seconded by elder young, that brother john albiston take charge of the following branches of the church, namely--duckinfield, hyde, woolley hill, ashton, and staley bridge: carried. moved by elder pratt, seconded by elder woodruff, that brother william parr go to sandbach and congleton: carried. moved by elder richards, seconded by elder pratt, that brother heath continue his labors in macclesfield: carried. moved by elder richards, seconded by elder woodruff, that brother john blezzard go to cornshaw: carried. moved by elder kimball, seconded by elder richards, that brother robert mcbride go to lancaster: carried. moved by elder richards, seconded by elder woodruff, that brother james morgan abide in his own neighborhood to labor with elder david wilding: carried. moved by elder pratt, seconded by elder woodruff, that brother price give up his business, and labor under the advice of elder kington as the way opens: carried. moved by elder richards, seconded by elder kimball, that brother william black go to lisburn, ireland, as the way opens: carried. moved by elder richards, seconded by elder smith, that brother john parkinson have a roving commission, so long as he keeps busy, and doing good: carried. after elder young had addressed the meeting upon several important items, the meeting dismissed by blessing from elder young. parley p. pratt, president. william clayton, clerk. at this time elders orson hyde and john e. page were laboring in ohio. _thursday, 9_. _extract from elder woodruff's letter to the editor of the _millennial star_--detailing incidents of his ministry_. i arrived at froome's hill, castle froome, herefordshire, on the 4th of march, and was kindly entertained for the night by mr. john benbow, who received my testimony, and opened his door for meeting; and on the evening following, the 5th of march, for the first time i preached the fullness of the gospel in that place to a small congregation, who manifested much interest in what they heard, and desired to inquire further into those things; and on the evening following i met a large {151} number at mr. benbow's, and preached unto them the principles of the gospel, namely, faith in christ, repentance, and baptism for the remission of sins and the gift of the holy ghost by the laying on of hands; after which i administered the ordinance of baptism unto six persons, mr. and mrs. benbow among the number. i also preached on sunday the 8th and baptized seven, confirmed thirteen, and broke bread unto them. several of those who were baptized were preachers of the order called the united brethren. the united brethren formerly belonged to the primitive methodists, but had separated themselves from the body, and chose the name of the united brethren. they had from forty to fifty preachers and about the same number of established places of meeting, including two chapels. mr. thomas kington was the superintendent of the church of the united brethren, whose members numbered about four hundred in all, divided into small branches and scattered over an extent of country from fifteen to twenty miles. this people almost universally appeared willing to give heed to the exhortation of solomon, to hear a matter before they judged or condemned. they opened their doors for me to preach, and searched the scriptures daily to see if the things which i taught were true; and on finding that the word and spirit agreed and bore record of the truth of the fullness of the everlasting gospel, they embraced it with all their hearts, which has brought great joy and satisfaction to many souls in that region. i continued preaching and baptizing daily; the congregations were large and generally attentive. i was soon privileged with an interview with mr. thomas kington, the superintendent of the united brethren, before whom i gave an account of the rise and progress of the church of the latter-day saints, and bore testimony of the truth of the great work which god had set his hand to accomplish in these last days. mr. kington received my testimony and sayings with candor; and carried the case before the lord, made it a subject of prayer, and asked the father in the name of jesus christ, if these things were true; and the lord manifested the truth of it unto him, and he went forth and was baptized, he and all his household. i ordained him an elder, and he went forth and began to preach the fullness of the gospel. i also baptized about forty preachers of the same order, and several others belonging unto other churches, and about one hundred and twenty members of the united brethren, which opened about forty doors or preaching places, where the fullness of the gospel would meet a welcome reception, and all this during the term of one month and five days. on the 10th of april i took my departure from the saints in herefordshire and adjoining country, numbering about one hundred and sixty; {152} whom i left rejoicing in the fullness of the gospel, and hundreds of others who were ready to be baptized as soon as a proper time and opportunity arrived. i arrived in preston on the 13th, by way of worcester, wolverhampton, burslem, and manchester, a distance of about one hundred and seventy miles, visiting the churches by the way. on my arrival in preston, i was blessed with the happy privilege of once more greeting my brethren of the traveling high council and other elders, and of sitting with them on the 14th, 15th, and 16th of april in the first council and general conference which they had ever held, as a quorum, in a foreign nation. after spending several days together, (during which time much business of importance was transacted for the church,) it became necessary for us again to separate in order to labor in different parts of the vineyard which were now open before us. i left preston on the 17th, accompanied by elder brigham young, and visited the churches by the way, until we arrived among the saints in herefordshire, who were anxiously looking for my return. in a few days we were joined in our labors by elder willard richards. we took locations in different parts of this new field of labor, which extended through various places in herefordshire, worcestershire, and gloucestershire. we continued preaching, and baptizing, and administering in the ordinances of the gospel daily, unto such as would receive our testimony, and obey the gospel of jesus christ. truth was mighty and prevailed; the work prospered, and multiplied on every hand, until several hundreds, including more than fifty preachers of various sects, were rejoicing in the fullness of the everlasting gospel, and felt to praise god that they had lived to behold the day when the lord had set his hand to prune his vineyard once more with a mighty pruning, and to establish the gospel in its ancient purity again upon the face of the earth; and in many instances signs followed the believer, according to the promise of the savior. the spirit of god accompanied the preaching of the word to the hearts of men. whole households, on hearing the word, have received it into good and honest hearts, and gone forth and received the ordinances of the gospel; and frequently we have baptized from eight to twelve the first time of meeting with the people in new places, and preaching the word of god to them. elder young labored with us about one month, during which time many were baptized, confirmed, and numbers ordained to preach the gospel--and while the saints were much edified, and their hearts made glad with the teaching and instruction by elder young, i also obtained much benefit myself by enjoying his society, sitting under his instruction, and sharing in his counsel. as it became necessary for elder young to return to manchester, to {153} assist in preparing a collection of hymns, and other matters, he took the parting hand with us on the 20th of may; and elders richards and myself continued our labors in the vineyard, in connection with elder kington, who had given himself wholly to the work of the ministry. the lord still continued to bless our labors, and added daily unto the church. new doors were opening on every hand; and multiplicity of calls constantly reached our ears, many of which we could not answer for the want of laborers. notwithstanding there were about fifty ordained elders and priests in this part of the vineyard, yet there were equally as many places for preaching to be attended to upon the sabbath day. thus we continued our labors in this region until the time drew near for the general conference in manchester on the 6th of july. but before leaving the saints, we considered it wisdom to set in order the church, and organize them into branches and conferences, that they might be properly represented before the general conference. therefore we held two conferences with the saints before we took our departure from them. the first was held at the gadfield elm chapel, worcestershire, on the 14th of june, at which time we organized twelve branches, and transacted such business as the occasion required. the second conference was held at stanley hill, herefordshire, on the 21st of june, twenty branches of the church were organized. the minutes of the above-named conferences i present you for publication, if you think proper. on the day following, elder richards and myself took our leave of the saints at froome's hill, herefordshire; but before leaving we repaired to a pool three times to baptize and confirm numbers that came to us and requested these ordinances at our hands. elder richards labored in this part of the vineyard about two months, during which time he traveled extensively, preached night and day, gave much instruction to the saints generally, and had many souls as seals to his ministry. i received much benefit from the counsel which he gave in the organization of the churches, and it was manifest that he had passed through a profitable school of experience during the three years of his travels in england; and the interesting seasons we have enjoyed together during these two months, will not be easily erased from my memory. it was with no ordinary fellings that we took our departure from the saints in herefordshire on this occasion; for, less than four months since, i proclaimed the fullness of the gospel in this region for the first time; but now, we were leaving between five and six hundred saints, who were rejoicing in the new and everlasting covenant, and hundreds of others who were wishing to hear and obey. i parted from elder richards at birmingham, who went direct to manchester, while i visited {154} west bromwich, and preached several times to a small branch of the church which had been raised up in that place by elder turley, who baptized several while i was there. i also attended a conference on the 29th june, at hanley, in the staffordshire potteries, in company with elder george a. smith and others, after which i arrived in manchester. wilford woodruff. manchester, july 9, 1840. [sidenote: special instructions for the high councils.] _saturday, 11_.--the high council met at my office, when i taught them principles relating to their duty as a council, and that they might be guided by the same in future, i ordered it to be recorded as follows: "that the council should try no case without both parties being present, or having had an opportunity to be present; neither should they hear one person's complaint before his case is brought up for trial; neither should they suffer the character of any one to be exposed before the high council without the person being present and ready to defend him or herself; that the minds of the councilors be not prejudiced for or against any one whose case they may possibly have to act upon." [sidenote: the first missionary for australia.] william barrett, aged 17, was ordained an elder in hanley, staffordshire, england, by elders george a. smith and alfred cordon, and took leave for south australia, being the first elder who went on a mission to that country. _sunday, 12_--elias smith was appointed bishop by the high council of iowa, in place of alanson ripley, removed to nauvoo. _monday, 13_. _kidnapping of alanson brown and benjamin boyce--affidavit of daniel h. wells_. [2] state of illinois, hancock county. this day personally appeared before the undersigned, an acting justice of the peace, in the aforesaid county, alanson brown, who, first {155} being duly sworn according to law, deposes and says, that on the 7th day of july, a. d. 1840, and in the county of hancock, in said state, william allensworth, h. m. woodyard, william martin, john h. owsley, john bain, light t. tait, and halsay white, in company with several other persons, to this affiant unknown, forcibly arrested this affiant, and one benjamin boyce, whilst affiant and said boyce, were quietly pursuing their own lawful business; and that immediately after said arrest, the said allensworth, woodyard, martin, owsley, bain, tait, and white, did illegally and forcibly take, kidnap, and carry this affiant and said boyce, bound with cords, from the said county of hancock, in said state, on the day and year above set forth, in the county of lewis, in the state of missouri, without having established a claim for such a procedure, according to the laws of the united states. affiant states that in a short time after he was taken into the state of missouri, he was put into a room with said boyce, and there kept until about eleven o'clock the following night; when they were taken out of the room where they had been confined, into the woods, near at hand, by said tait, a man by the name of huner, and another by the name of monday, and some others, whose name affiant did not learn; they previously placed a rope about the neck of the affiant; huner and monday then proceeded to hang the affiant, and did hang him for some time upon a tree, until affiant was nearly strangled, after which they let him down and loosened the rope. shortly after this, affiant heard repeated blows, which others--belonging to the same gang of huner--were inflicting upon boyce, and he could hear also the cries of boyce, under the pain arising from the blows; after which affiant and boyce were taken back to the room where they had been confined, in which they found a man by the name of rogers, and another by the name of allred. affiant further states that he was kept in imprisonment by the {156} persons heretofore named, and others to him unknown, until friday evening next ensuing the tuesday on which boyce and himself were kidnapped, when he escaped out of their hands and returned into the state of illinois. affiant had learned that the name of the place in said county of lewis, state of missouri, to which he was taken from the state of illinois, is called tully, to which the said allensworth, woodyard, martin, owsley, bain, tait and white, have fled as fugitives from justice, and at which they are now to be found. i hereby certify that the foregoing affidavit was this day subscribed and duly sworn to before me, by said alanson brown. daniel h. wells. justice of the peace, july 13, 1840. _statement of james allred_. state of illinois, hancock county. this day personally appeared before the undersigned, an acting justice of the peace, in and for said county, james allred, a credible witness, who first being duly sworn according to law, deposes and says that william allensworth, john h. owsley, and william martin, on the 7th day of july, 1840, within the limits of said county of hancock, aided by several other persons, to this affiant unknown, forcibly arrested this affiant and one noah rogers, whilst the affiant and said rogers were peaceably pursuing their own lawful business; and that the said allensworth, owsley and martin, after said arrest, aided by sundry persons, to affiant unknown, did forcibly take, kidnap and carry this affiant and said rogers from the said county of hancock in the state of illinois, on the day and year above mentioned into the state of missouri, without having established a claim for such procedure according to the laws of the united states. affiant further states, that in a short time after he had been so taken into the state of missouri, he was put into a room with said rogers, and there kept until some time during the following night, when they were taken out of the room where they were confined, into the woods near by, and this affiant was bound by the persons conducting him, to a tree, he having been first forcibly stripped by them of every particle of clothing. those having him in charge then told affiant that they would whip him; one of them, by the name of monday, saying to this affiant, "g--d--n you, i'll cut you to the hollow." they, however, at last unbound the affiant without whipping him. affiant states that said rogers was taken just beyond the place where affiant was bound with a rope around his neck, and he heard a great number of blows, which he then supposed, and has since learned were inflicted upon said rogers, and heard him cry out several times as if in great agony; after which affiant, together with rogers, was taken {157} back and placed in the room from which they were taken, together with one boyce and brown, and detained until monday next succeeding the day on which he was kidnapped; at which time he received from one of the company, who had imprisoned him, a passport, of which the following is a copy- "tully, missouri, july 12, 1840. the people of tully, having taken up mr. allred, with some others, and having examined into the offenses committed, find nothing to justify his detention any longer, and have released him. by order of the committee. "h. m. woodward." and then this affiant was permitted to return home into the state of illinois. this place in missouri, to which affiant and said rogers were taken, he has learned is called tully, and is situated in the county of lewis, and at which place the said allensworth, owsley and martin are now living. i hereby certify that the forgoing affidavit was this day subscribed, and duly sworn to before me, by the said james allred. daniel h. wells, justice of the peace. _action of the citizens of nauvoo in the matter of the kidnapping of brown and boyce by the missourians_. at a meeting of the citizens of nauvoo, hancock county, illinois, 13th july, 1840, judge elias higbee was called to the chair, and robert b. thompson was appointed secretary. on motion a committee was appointed to report resolutions, expressive of the sense of this meeting, consisting of the following persons, to wit.--isaac galland, robert b. thompson, sidney rigdon, and daniel h. wells, who retired, and after a short absence, reported the following preamble and resolutions, which were unanimously adopted- _report of the committee on resolutions_. preamble--the committee appointed to express the sense of this meeting, in relation to the recent acts of abduction, and other deeds of cruelty and inhumanity committed upon our citizens by [some of] the citizens of the state of missouri, beg leave respectfully to report: that having under consideration the principal matters involve in the discharge of their duty, they have been forced to arrive at the following conclusions: first--that the people of missouri, not having sufficiently slacked their thirst for blood and plunder, are now disposed to pursue us with a repetition of the scenes of brutality which marked their whole course of conduct towards us during our unhappy residence among them. {158} second--that notwithstanding they have already robbed us of our homes, murdered our families, stolen and carried away our property; and to complete the measure of their infamy as a state, their executive caused unoffending thousands to be banished from the state, without even the form of a trial, or the slightest evidence of crime; they are now sending their gangs of murdering banditti, and thieving brigands, to wreak further vengeance, and satisfy their insatiable cupidity in the state of illinois, and that too before we have even had time to erect shelters for our families. third--that for the purpose of giving a semblance of justification to their most unhallowed conduct, the people of missouri have again commenced concealing goods within the limits of our settlements, as they had done before in the state of missouri, in order to raise a charge of stealing against our citizens, and under this guise they have within a few days kidnapped, and carried away, several honest and worthy citizens of this county. fourth--under these circumstances the first duty and the only redress which seems to offer itself to our consideration is an appeal to the executive of the state of illinois, for redress, and protection from further injuries, with a confident assurance that he, unlike the governor of missouri, will extend the executive arm to protect from lawless outrage, unoffending citizens. therefore, _resolved 1st_: that we view, with no ordinary feelings, the approaching danger as a necessary consequence following the lawless and outrageous conduct of the citizens of missouri, in setting at defiance the laws of this, as well as of all other states in this union, by forcing from their homes, and from the state, civil citizens of illinois, and taking them into the state of missouri, without any legal process whatever, and there inflicting upon them base cruelties in order to extort false confessions from them, to give a coloring to their (the missourians') iniquities, and screen themselves from the just indignation of an incensed public. _resolved 2ndly_: that while we deeply deplore the cause which has brought us together on this occasion, we cannot refrain from expressing our most unqualified disapprobation at the infringement of the laws of this state, as set forth in the above preamble, and strongest indignation at the manner in which the people of missouri treated those whom they had thus inhumanly taken from among us. _resolved 3rdly_: that inasmuch as we are conscious of our honest and upright intentions, and are at all times ready and willing to submit to the just requirements of the laws, we claim of the citizens and authorities of this state, protection from such unjust and, before, unheard of oppressions. {159} _resolved 4thly_: that the forcible abduction of our citizens by the citizens of missouri, is a violation of the laws regulating the federal compact, subversive to the rights of freemen, and contrary to our free institutions, and republican principles. _resolved, 5thly_: that the cruelties practiced upon our citizens, since their abduction, is disgraceful to humanity; the height of injustice and oppression, and would disgrace the annals of the most barbarous nations, in either ancient or modern times; and can only find its parallel in the "_auto da fe_"--the inquisitions in spain. _resolved, 6thly_: that such unconstitutional and unhallowed proceedings on the part of the citizens of missouri, ought to arouse every patriot to exertion and diligence to put a stop to such procedure, and use all constitutional means to bring the offenders to justice. _resolved, 7thly_: that we memorialize the executive of this state, of the gross outrage which has been committed on our citizens; and pledge ourselves to aid him in such measures as may be deemed necessary to restore our citizens to freedom, and have satisfaction for the wrongs we have suffered. elias higbee, chairman, r. b. thompson, secretary. _memorial to governor carlin_. _to his excellency governor carlin_:--the undersigned being a committee to draft a memorial to your excellency relative to the recent outrages, would respectfully represent; that after being driven from our homes, and pleasant places of abode, in the state of missouri, by the authorities of said state, illinois seemed to be the first shelter or asylum which presented itself to our view; that having left the state of missouri, your memorialists found an asylum in the state of illinois; and notwithstanding the false reports which were circulated to our prejudice, we were received with kindness by the noble hearted citizens of illinois; who relieved our necessities, and bade us welcome; for which kindness we feel thankful. that under your excellency's administration, we have had every encouragement given us, and have every reason, from the kindness and sympathy which you have ever manifested towards us in our sufferings, to feel confident that your aid will ever be offered to us in common with the rest of the citizens of the state. that feeling ourselves so happy and secure, and beginning again to enjoy the comforts of life, we are sorry to say that our quiet has been disturbed, our fears alarmed, and our families annoyed by the citizens of missouri; who, with malice and hatred, which is characteristic of them, have unconstitutionally sent an armed force and abducted some of our friends, namely, james allred, {160} noah rogers, alanson brown, and one boyce, and carried them into the state of missouri, and treated them with the greatest barbarity and cruelty; even now their wives and children, as well as their friends, are alarmed for the safety of their lives. therefore we have felt it our duty to place the circumstances of this unheard-of outrage before you, and appeal to your excellency for protection from such marauders, and take such measures as you may deem proper, that our friends may be again restored to the bosom of their families, and the offenders punished for their crimes. we have the greatest confidence in your excellency, that every constitutional means will be resorted to, to restore our friends to the society of their families, &c., that we, in common with other citizens of the state of illinois, may enjoy all the rights and privileges of freemen. your memorialists have under all circumstances paid the greatest respect to the laws of the country, and if any should break the same, they have never felt a disposition to screen such from justice, but when under false pretenses, to gratify and satiate a revengeful disposition--for the citizens of another state, regardless of both the laws of god and man, to come and kidnap our friends, to carry off our citizens to cruelly treat our brethren; such offenders, we think, should be brought to an account, to be dealt with according to their merit or demerit; that we may enjoy the privileges guaranteed to us by the constitution of the united states. we therefore humbly pray that your excellency will satisfy yourself of the gross outrage which has been committed on the citizens of the state, and with that energy which is so characteristic of your excellency's administration, take such steps as you may deem best calculated to repair the injuries which your memorialists have sustained; that you will vindicate the injured laws of the state. in conclusion, we beg leave to assure your excellency, that in the discharge of this, as well as every other constitutional movement, you may rely upon the hearty co-operation of your memorialists, who respectfully submit to your excellency the accompanying resolutions, which were passed at a large meeting held in this place on this day, and also the affidavit of one of those persons who was kidnapped, but fortunately has made his escape. footnotes: 1. at the present time the above arrangement by which elder parley p. pratt was chosen president of the conference, while elder brigham young was his senior in the quorum of the twelve apostles, will seem somewhat out of order. such procedure is recorded a number of times in the minutes of conferences and other gatherings in the early years of the church's history; it is therefore proper to say that in those days the right to presidency by reason of seniority of standing in quorums and councils was not as well settled as it is now. presidency throughout the councils and quorums of the church is determined by well settled principles of seniority of ordination, and as soon as any of these organizations are called to order for business the president of the council or conference is determined by the seniority of standing in said organization without any formal action. in the above case the brethren may have been influenced by the fact that elder pratt was an older member of the church than president young. also, it appears in a subsequent paragraph that some charges were preferred by president young against one of the elders in the conference. this course may have been decided upon by the apostles, who probably thought that it would not be best for the presiding officer over the conference to make such charges, hence elder pratt was chosen to preside and elder young left free to make the charges aforesaid. 2. daniel hanmer wells was the son of daniel wells by his second wife catherine chapin. he was born at trenton, oneida county, new york, october 27, 1814. his father was a descendant of thomas wells, the fourth governor of connecticut, while his mother was descended from david chapin, a veteran of the revolution, who served under washington, and was a descendant of one of the oldest and most distinguished families of new england. the father of daniel h. wells died when the son was but 12 years old, which threw upon him, at this early age, the care of his mother and younger sister. at the age of 16 he migrated with his mother and sister to marietta, ohio, where daniel h. taught school during the winter, and in the spring moved to illinois, settling at commerce, where he made extensive purchases of land. one farm of eighty acres was in the very heart of what became the city of nauvoo, in fact he platted his farm into city lots which he sold at very reasonable prices to the saints. the temple site was selected from the western range of blocks in this addition. in 1885 he married eliza robison, and a son was born to them a year later. mr. wells served a term as constable in the district in which commerce was situated, and was now a justice of the peace and familiarly called "squire wells." he was a stalwart whig in politics; a man of high character and great courage. {161} chapter ix. the return of a prodigal--conditions in kirtland--progress of the work in great britain--the coming of john c. bennett. australian mission. _extract of a letter from elder william barratt_. deptford, [1] july 15, 1840. dear brother in christ:--i write to inform you of my arrival in the metropolis this morning, after a tedious journey in the midst of much profaneness and swearing, such as i never heard in my life before. i feel, as the apostle expresses it, like a lamb among wolves, going into a land of strangers to preach the gospel; therefore i desire your prayers in my behalf. i have witnessed much of the spirit of revelation since sunday; in fact, i only thought it a mere thought, when the elders testified that they were called by revelation; but now i know the truth of the assertion, which proves to me who ought to preach, and that none ought, without they are called by revelation. give my love to all the saints, and tell them that as many as remain faithful i will meet in zion, bringing my sheaves with me. tell them my faith is fixed, and my resolution is strong to meet you all there, whom i love in the lord. pray that a door may be opened, and that a gift of utterance may be given unto me in a foreign land to preach the gospel. brethren, sorrow not for me, as those that have no hope, for we have a hope of living and eating together in the kingdom of our god. _friday, 17_.--by my suggestion, high council voted that samuel bent and george w. harris go on a mission to procure money for printing certain books. _saturday, 18_.--elias smith was ordained a bishop. _sunday, 19_.--an answer to brigham young's letter of the 17th of may was sent by lorenzo snow, [2] which gave {162} the twelve permission to publish the book of mormon, doctrine and covenants, and hymn-book, but not to ordain any into the quorum of the seventies; and likewise some general instructions. _monday, 20_.--elder john moon and company arrived in new york being the first arrival of saints in america. _wednesday, 22_. _the prophet's letter to william w. phelps--welcoming him back into the church_. [3] nauvoo, hancock county, illinois, july 22, 1840. dear brother phelps:--i must say that it is with no ordinary feelings i endeavor to write a few lines to you in answer to yours of the 29th ultimo; at the same time i am rejoiced at the privilege granted me. {163} you may in some measure realize what my feelings, as well as elder rigdon's and brother hyrum's were, when we read your letter--truly our hearts were melted into tenderness and compassion when we ascertained your resolves, &c. i can assure you i feel a disposition to act on your case in a manner that will meet the approbation of jehovah' (whose servant i am), and agreeable to the principles of truth and righteousness which have been revealed; and inasmuch as long-suffering, patience, and mercy have ever characterized the dealings of our heavenly father towards the humble and penitent, i feel disposed to copy the example, cherish the same principles, and by so doing be a savior of my fellow men. it is true, that we have suffered much in consequence of your behavior--the cup of gall, already full enough for mortals to drink, was indeed filled to overflowing when you turned against us. one with whom we had oft taken sweet counsel together, and enjoyed many refreshing seasons from the lord--"had it been an enemy, we could have borne it." "in the day that thou stoodest on the other side, in the day when strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon [far west], even thou wast as one of them; that thou shouldest not have looked on the day of thy brother, in the day that he became a stranger, neither shouldst thou have spoken proudly in the day of distress." however, the cup has been drunk, the will of our father has been done, and we are yet alive, for which we thank the lord. and having been delivered from the hands of wicked men by the mercy of our god, we say it is your privilege to be delivered from the powers of the adversary, be brought into the liberty of god's dear children, and again take your stand among the saints of the most high, and by diligence, humility, and love unfeigned, commend yourself to our god, and your god, and to the church of jesus christ. believing your confession to be real, and your repentance genuine, i shall be happy once again to give you the right hand of fellowship, and rejoice over the returning prodigal. your letter was read to the saints last sunday, and an expression of their feeling was taken, when it was unanimously {164} _resolved_, that w. w. phelps should be received into fellowship. "come on, dear brother, since the war is past, for friends at first, are friends again at last." yours as ever, joseph smith, jun. _credentials of elders samuel bent and george w. harris_. to all whom it may concern:--this is to certify that elders samuel bent and george w. harris are authorized agents of the church of jesus christ of latter-day saints, being appointed by the first presidency and high council of said church to visit the branches of the church in the east, or wherever they may be led in the providence of god, to obtain donations and subscriptions for the purpose of printing the book of mormon, doctrine and covenants, hymn-books, the new translation of the scriptures. they are likewise instructed and authorized to procure loans in behalf of the church, for carrying into operation the above and other important works necessary to the well being of said church. from our long acquaintance with these our beloved brethren, their long, tried friendship under circumstances the most trying and painful, their zeal for the cause of truth, and their strict morality and honesty we most cheerfully recommend them to the saints of the most high. any statements they may make relative to their mission may be implicitly relied upon, and any loans which they may obtain, will be considered binding on the church. and we do hope the saints will do all in their power to effect the object proposed, and lift up the hands of our beloved brethren who have cheerfully come forward to engage in a work so great and important. joseph smith, jun., president, william marks, elias higbee, david dort, charles c. rich, seymour brunson, william huntington, hyrum smith, newel knight, alpheus cutler, henry g. sherwood, david fullmer, thomas grover, lewis d. wilson. _the prophet's letter to oliver granger--dealing chiefly with affairs at kirtland_. _brother granger_: dear sir:--it was with great pleasure i received your and brother richards' letter, dated new york, june 23, 1840, and was very happy {165} to be informed of your safe arrival in that place, and your probability of success; and i do hope that your anticipations will be realized, and that you will be enabled to free the lord's house from all incumbrances, and be prospered in all your undertakings for the benefit of the church; and pray that while you are exerting your influence to bring about an object so desirable, that the choicest blessings of heaven may rest down upon you, while you are endeavoring to do so, and attending to the duties laid upon you by the authorities of the church in this place. i am sorry to be informed not only in your letter, but from other respectable sources, of the strange conduct pursued in kirtland by elder almon w. babbitt. i am indeed surprised that a man having the experience which brother babbitt has had, should take any steps whatever, calculated to destroy the confidence of the brethren in the presidency or any of the authorities of the church. in order to conduct the affairs of the kingdom in righteousness, it is all important that the most perfect harmony, kind feeling, good understanding, and confidence should exist in the hearts of all the brethren; and that true charity, love one towards another, should characterize all their proceedings. if there are any uncharitable feelings, any lack of confidence, then pride, arrogance and envy will soon be manifested; confusion must inevitably prevail, and the authorities of the church set at naught; and under such circumstances, kirtland cannot rise and free herself from the captivity in which she is held, and become a place of safety for the saints, nor can the blessings of jehovah rest upon her. if the saints in kirtland deem me unworthy of their prayers when they assemble together, and neglect to bear me up at the throne of heavenly grace, it is a strong and convincing proof to me that they have not the spirit of god. if the revelations we have received are true, who is to lead the people? if the keys of the kingdom have been committed to my hands, who shall open out the mysteries thereof? as long as my brethren stand by me and encourage me, i can combat the prejudices of the world, and can bear the contumely and abuse with joy; but when my brethren stand aloof, when they begin to faint, and endeavor to retard my progress and enterprise, then i feel to mourn, but am no less determined to prosecute my task, being confident that although my earthly friends may fail, and even turn against me, yet my heavenly father will bear me off triumphant. however, i hope that even in kirtland there are some who do not make a man an offender for a word, but are disposed to stand forth in defense of righteousness and truth, and attend to every duty {166} enjoined upon them; and who will have wisdom to direct them against any movement or influence calculated to bring confusion and discord into the camp of israel, and to discern between the spirit of truth and the spirit of error. it would be gratifying to my mind to see the saints in kirtland flourish, but think the time is not yet come; and i assure you it never will until a different order of things be established and a different spirit manifested. when confidence is restored, when pride shall fall, and every aspiring mind be clothed with humility as with a garment, and selfishness give place to benevolence and charity, and a united determination to live by every word which proceedeth out of the mouth of the lord is observable, then, and not till then, can peace, order and love prevail. it is in consequence of aspiring men that kirtland has been forsaken. how frequently has your humble servant been envied in his office by such characters, who endeavored to raise themselves to power at his expense, and seeing it impossible to do so, resorted to foul slander and abuse, and other means to effect his overthrow. such characters have ever been the first to cry out against the presidency, and publish their faults and foibles to the four winds of heaven. i cannot forget the treatment i received in the house of my friends. these things continually roll across my mind, and cause me much sorrow of heart; and when i think that others who have lately come into the church should be led to kirtland instead of to this place, by elder babbitt; and having their confidence in the authorities lessened by such observations as he (elder babbitt) has thought proper to make, as well as hearing all the false reports and exaggerated accounts of our enemies--i must say that i feel grieved in spirit, and cannot tolerate such proceedings--neither will i; but will endeavor to disabuse the minds of the saints, and break down all such unallowed proceedings. it was something new to me when i heard there had been secret meetings held in the lord's house, and that some of my friends--faithful brethren--men enjoying the confidence of the church, should be locked out. such proceedings are not calculated to promote union, or peace, but to engender strife; and will be a curse instead of a blessing. to those who are young in the work, i know they are calculated to be, and must be, injurious. those who have had experience, and who should know better than to reflect on their brethren--there is no excuse for them. if brother babbitt and the other brethren wish to reform the church, and come out and make a stand against sin and speculation, &c., they must use other weapons than lies, or their object can never be effected; {167} and their labors will be given to the house of the stranger, rather than to the house of the lord. the proceedings of brother babbitt were taken into consideration at a meeting of the church at this place, when it was unanimously resolved, that fellowship should be withdrawn from him until he make satisfaction for the course he has pursued: of which circumstance i wish you to apprise him without delay, and demand his license. dear sir, i wish you to stand in your lot, and keep the station which was given you by revelation and the authorities of the church. attend to the affairs of the church with diligence, and then rest assured of the blessings of heaven. it is binding on you to act as president of the church in kirtland, until you are removed by the same authority which put you in; and i do hope there will be no cause for opposition, but that good feeling will be manifested in future by all the brethren. brother burdick's letter to brother hyrum was duly received, for which he has our best thanks; it was indeed an admirable letter, and worthy of its author. the sentiments expressed were in accordance with the spirit of the gospel, and the principles are correct. i am glad that brother richards has continued with you, and hope he has been of some service to you. give my love to him. our prospects in this place continue good. considerable numbers have come in this spring. there were some bickerings respecting your conduct soon after your departure, but they have all blown over, and i hope there will never be any occasion for any more; but that you will commend yourself to god and to the saints by a virtuous walk and holy conversation. i had a letter from william w. phelps a few days ago, informing me of his desire to come back to the church, if we would accept of him. he appears very humble, and is willing to make every satisfaction that saints or god may require. we expect to have an edition of the book of mormon printed by the first of september; it is now being stereotyped in cincinnati. i am, &c., &c., joseph smith, jun. [sidenote: a jew's memorial.] an interesting memorial concerning the jews, "to the protestant powers of europe and america," signed and sealed in london the 8th of january, 1839, may be found in the _millennial star_, vol. i, no. 6. [4] {168} _sunday, 24_.--elder william donaldson, member of the british army bound for the east indies, writes from chatham, 24th of july, "we go on board tomorrow. i have had a glorious vision about going into the land of egypt." _saturday, 25_. _letter of john c. bennett to joseph smith and sidney rigdon--announcing his intention to join the saints_. fairfield, illinois, july 25, 1840. reverend and dear friends:--the last time i wrote you was during the pendency of your difficulties with the missourians. you are aware that at that time i held the office of "brigadier-general of the invincible dragoons" of this state, and proffered you my entire energies for your deliverance from a ruthless and savage, though cowardly foe; but the lord came to your rescue, and saved you with a powerful arm. i am happy to find that you are now in a civilized land, and in the enjoyment of peace and happiness. some months ago i resigned my office with an intention of removing to your town, and joining your people; but hitherto i have been prevented. i hope, however, to remove to commerce, and unite with your church next spring. i believe i should be much happier with you. i have many things to communicate which i would prefer doing orally; and i propose to meet you in springfield on the first monday in december next, as i shall be there at the time on state and united states business. if i remove to commerce, i expect to follow my profession, and to that end i enclose you a slip from the _louisville journal_, to give you an idea of my professional standing. on the first of this month i was appointed to the office of {169} "quartermaster-general of the state of illinois," which office i expect to hold some years. i hope you are all quite well. in haste. write me immediately. yours respectfully, john c. bennett. [5] to messrs. smith and rigdon. _monday, 27_. _letter of john c. bennett to messrs. smith and rigdon--making further tender of his services to the church_. quartermaster-general's office, fairfield, illinois, july 27, 1840. _to the reverends sidney rigdon and joseph smith, jun_.: respected friends:--i wrote you a few days ago from this place, but my great desire to be with you and your people prompts me to write again at this time; and i hope it will not be considered obtrusive by friends whom i have always so highly esteemed as yourselves. at the last district and circuit court of the united states, holden at springfield, in june last, i had the honor of being on the grand inquest of the united states for the district of illinois, and hoped to have seen you there; but was quite disappointed. i attended the meeting of your people opposite mr. lowry's hotel, but did not make myself known, as i had no personal acquaintance in the congregation. it would be my deliberate advice to you to concentrate all of your church at one point. if hancock county, with commerce for its commercial emporium, is to be that point, well; fix upon it, and let us cooperate with a general concerted action. you can rely upon me in any event. i am with you in spirit, and will be in person as soon as circumstances permit, and immediately if it is your desire. wealth is no material object with me. i desire to be happy, and am fully satisfied that can enjoy myself better with your people, with my present views and feelings, than with any other. i hope that time will soon come when your people will become my people, and your god my god. at the time of your peril and bitter persecution in missouri, you are {170} aware i proffered you my utmost energies, and had not the conflict terminated so speedily, i should have been with you then. god be thanked for your rescue from the hand of a savage, but cowardly foe! i do not expect to resign my office of "quartermaster-general of the state of illinois" in the event of my removal to commerce, unless you advise otherwise. i shall likewise expect to practice my profession; but at the same time your people shall have all the benefit of my speaking powers, and my untiring energies in behalf of the good and holy faith. _un necessariis unitas, in non necessariis libertas, in omnibus charitas_, [6] shall be my motto with--_suaviter in modo, fortiter in re_. [7] be so good as to inform me substantially of the population of commerce and hancock county, the face of the country, climate, soil, health, &c., &c. how many of your people are concentrated there? please to write me in full immediately. louisville paper will accompany this; please inquire for it. with sentiments of profound respect and esteem, suffer me to subscribe myself, yours respectfully, john c. bennett. elder john taylor sailed for ireland from liverpool. [8] _tuesday, 28_. _letter of the prophet to horace r. hotchkiss--rock river lands and the white purchase_. nauvoo, july 28, 1840. _horace r. hotchkiss, esq_.: dear sir:--i acknowledge the receipt of yours of last month, giving me the numbers of the land on rock river, which you felt disposed to sell. in reply to which i have to say, that we have not yet examined the land, and consequently have not arrived at any conclusion {171} respecting it; but it is probable that some of my friends will visit it this fall, and if we should think it wisdom to locate there, or on the other tract, you will be informed of the same, and arrangements entered into. i am sorry that your health has been so poor, but hope, ere this, you are perfectly recovered. it would afford me great pleasure indeed, could i hold out any prospect of the two notes due next month being met at maturity, or even this fall. having had considerable difficulty (necessarily consequent on a new settlement) to contend with, as well as poverty and considerable sickness, our first payment will be probably somewhat delayed, until we again get a good start in the world; and i am happy to say, the prospect is indeed favorable. under these circumstances we shall have to claim your indulgence, which i have no doubt will be extended. however, every exertion on our part shall be made to meet the demands against us, so that if we cannot accomplish all we wish to, it will be our misfortune, and not our fault. notwithstanding the impoverished condition of our people, and the adverse circumstances under which we have had to labor, i hope we shall eventually rise above them, and again enjoy the blessings of health, peace, and plenty. you were informed in a former letter that we had paid mr. william white the one thousand dollars specified in your bond; a few days ago he called at this place and agreed to give us a deed for the ninety acres, (less one-half acre), providing i would give him an identifying bond, and pay the interest due from you to him on the one thousand dollars, which i agreed to do. i have therefore got the deed for the land, and paid him the interest. my reasons for so doing were these: there are some who wish to purchase lots, providing they can get a good title deed for the same, and who would be induced to make purchases and make an effort to raise money, for the sake of getting a deed; which effort they would not be so likely to make if we could only give them a bond. this i think will work both to your advantage and ours, and hope that we shall be able by and by to make some cash sales. i hope this arrangement with mr. white will meet your approbation, although it is a departure from the common rules of business; but was induced to do so from the advantages which will result from it, which i hope will be mutual. the amount of interest paid to mr. white, after deducting $61.50, which was coming from him to you for rents, was eighty-four dollars and forty cents. mr. white told us that you agreed to pay him as much interest for the money as he could get elsewhere. we accordingly (in good faith) allowed him at the rate of ten per cent. hoping the course pursued will meet your approbation. i am, respectfully, your obedient servant, joseph smith, jun. {172} p. s.--you will recollect the verbal agreement entered into by us, that the notes for the interest would not be exacted for at least five years. notwithstanding which, we use our endeavors to meet them as fast as possible, and think that when i have the pleasure of seeing you again, you will be fully satisfied with the course we have taken, and our endeavors to meet all our engagements. j. s., jun. _thursday, 30_. _letter of john c. bennett to messrs. smith and rigdon--expressing anxiety to be with the saints_. fairfield, wayne county, illinois, july 30th, 1840. _to reverends sidney rigdon, and joseph smith, jun_. respected friends:--it is with difficulty that i can forego the felicity of an immediate immersion into the true faith of your beloved people. i have written you several letters, and forwarded you several newspapers to commerce, which i hope will be duly received, as they contain some matters of importance. is nauvoo, or commerce, to be the general point of concentration for the mormon people? for at that point i desire to locate, and ever remain. my anxiety to be with you is daily increasing, and i shall wind up my professional business immediately, and proceed to your blissful abode, if you think it best. look at all my letters and papers and write me forthwith. you are aware that at the time of your most bitter persecutions, i was with you in feeling, and proffered you my military knowledge and prowess. my faith is still strong. i believe the god of the whole earth will avenge your wrong in time as well as in eternity. o my friends, go on and prosper; and may the god of all grace save you with an everlasting salvation. yours respectfully, j. c. bennett. _saturday, august 1_.--in the _times and seasons_ of this month i find the following: _a voice from the holy city--rebuilding of the temple of solomon--recall of the people of god to the land of judah_. we have received by the last packet from england, a copy of a very extraordinary "circular" issued by the jews, now residing at jerusalem, and addressed to all the descendants of abraham to the uttermost {173} ends of the earth. it is written in the pure hebrew character, and accompanied with an english translation, which we annex as matter of the deepest curiosity to the people of this country. next week, if we possibly can, we shall publish the original hebrew in a double sheet, but at present we must content ourselves with the translation.--_morning herald_. circular. "_to our brethren the israelites of europe and america_: "the liberal and benevolent contributors towards every holy and pious purpose--ready to stand in the breach and evince their love for the land of promise: to the well-wishers of jerusalem, and friends of zion (dearer to us than life) who extend their bounteous aid to this holy city, and devote their best means, in love and affection, 'to take pity on her stones, and show mercy to her dust.' to the illustrious and excellent rabbies--to their worthy and distinguished assessors--to the noble chiefs and faithful leaders of israel; to all congregations devoted to the lord, and to every member thereof--health, life, and prosperity. may the lord vouchsafe his protection unto them; may they rejoice and be exceedingly glad; and with their own eyes may they behold when the lord restoreth zion. such be his gracious will. amen. "it is a fact well known throughout judah and israel, that 'the glory altogether departed from the daughter of zion,' since upwards of one hundred years ago, the congregation of german jews in this holy city were forcibly deprived of their homes and inheritance. dreadful and grievous was the yoke under which the despots of this land oppressed them. tyranny and cruel usage ground them to the dust, and forced them to forsake their habitations, to abandon their houses and all their property, and to seek safety in flight. thus the large court they inherited from their ancestors remained deserted and uninhabited, until it was seized upon and possessed by aliens. the sacred edifices it contained, namely, the synagogue and medrash, were by them demolished, the whole of the property utterly ruined, and possessions, lawfully ours, devastated before our eyes. then did our souls refuse all consolation! for how could we bear to witness the evil which befell our people! "as the light gleams forth from a spark, so did our congregation take heart and return again to form their establishments, and to take root on the holy mount. but we could find no rest for our wearied feet--no place consecrated and appointed for our prayer and instruction. our aching eyes beheld how every nation and tongue, even from the most distant isles of the ocean, is here possessed of structures defended by walls, gates, and portcullis, whilst the people of the lord, forcibly {174} expelled from their inheritances by rapacious barbarians, were covered with obloquy, scorn, and disgrace. "the cries of the people ascended unto the lord who dwelleth in zion. he looked down, and in pity beheld their sufferings and oppression. and ever since the ruler of egypt first assumed the government of the holy land--a ruler who maintains justice throughout his dominions--an edict was issued permitting jews to do whatsoever they deemed right and expedient, with respect to the rebuilding of their demolished synagogues and colleges. us, likewise, the lord in his mercy vouchsafed to remember, and caused us to be reinstated into the heritage of our fathers, even to the aforementioned court, which is called the ruin of r. jehudah the pious (of blessed memory). "blessed be the lord our god, the god of our fathers, who inspired the heart of the ruler of egypt to restore unto us the possessions of our ancestors. nor did we delay or lose time in the matter, but exerted ourselves to rebuild jerusalem. "'we fenced it, and gathered up the stones thereof,' and the sacred undertaking prospered in our hands, so that we have completed the medrash, and 'great is the glory of the house;' and also houses for the teachers of the law, and for the hospitable reception and entertainment of strangers, which were indispensably necessary to accommodate the many pious israelites who visit the holy city during the festivals. and on _rosh hodesh shebath_ last we joyfully placed a sepher torah in the medrash, which we consecrated by the name of '_menahem zion_,' for the lord has vouchsafed to comfort his people. "but although we have thus, under the blessings of providence, retrieved from devastation a part of the possessions bequeathed unto us by our pious ancestors, yet our hearts are afflicted and our eyes are dimmed when we behold the sanctuary of our lord, the synagogue, which still lies in ruins; nor is it in the power of all of us (the german congregation) to rebuild it; for alas! great is the number of our poor who stand in need of bread, and the debts we contracted in building the medrash are large, and weigh heavily upon us. "the cause of our grief is thus ever present to our eyes--the ruins of the synagogue are heaped in the middle of the court, and rank weeds spread over the consecrated pile. we therefore deem it our bounden duty to dispatch a messenger unto our brethren, the children of israel, who are dispersed and in exile, in order to acquaint them with 'the salvation of the lord in the land,' so that they may arise and take pity on zion, for it is time to show mercy unto her. "to undertake this laborious duty was the voluntary offer of our dearly beloved friend, that profound and renowned rabbi, the zealous and honorable _aaron selig ashkenazi_. he is a man confirmed in the {175} fear of the lord, of a faithful stock; and him we depute as our messenger, worthy of all trust, to make proclamation unto the communities of israel 'according to the sight which he has seen in the holy mount,' and to him we have given letters of authorization, containing full particulars as to his pious mission, and every necessary information relating thereto. "now, therefore, let the righteous behold and rejoice. let the pious exult and triumph in gladness. the day ye have so long hoped for is come, and ye see it. the crown of holiness will again adorn its former abode. therefore, arise, and take upon yourselves, according to the words of this letter, to devote a portion of your wealth as a sacred tribute towards erecting 'the temple of the most holy king on the mountain of the lord'--that ye may have a portion and a righteous record in jerusalem. "let no one among you refuse his aid, but let the poor man contribute his mite for himself and his household freely, as the rich dispenses the bounty wherewith the lord hath blessed him. let fathers and their offspring, the aged and the youthful, alike arise in mercy to zion at this propitious season. "let each man encourage his neighbor and say, 'we will be zealous and persevering for our people and the city of our god. and for the love of zion, and the sake of jerusalem, we will not rest nor be easy until jerusalem is praised throughout the earth, and foremost in our joys, even as we have vowed:--if i forget thee, jerusalem, let my right hand forget her cunning; if i prefer not jerusalem above my chief joy.' "such are the words of your brethren who address you for the glory of god, and for the honor of his land, his people and his inheritance--continually praying for our exiled brethren, and offering up our orisons on holy ground and particularly near the _western wall_, that it may be well with you everlastingly as you yourself desire, and we most sincerely wish. "signed at jerusalem, the 18th day of year 5597 a. m., by the wardens of the medrash, and members of the building committee, on behalf of the congregation of german jews in this holy city. ["signed] hirsh joseph, "david reuben, "nathan saddis, "abraham s. salmons, "mordecai avigdor, "uriah s. hyam." the undersigned assessors of the bethdin, by the direction of the {176} rev. chief rabbi, hereby certify that rev. aaron selig ashkenazi is actually deputed for the purpose mentioned in the above circular. "london, the 7th tebath, "24 dec. 5599. "israel levy, "aaron levy, "a. l. barnett." _monday, august 3_.--elders wilford woodruff and george a. smith are at ledbury, herefordshire. _tuesday, 4_.--elder heber c. kimball left manchester for herefordshire, and joseph fielding is at bedford. _wednesday, 5_. _extract of a letter from wilford woodruff to the editor of the millennial star--reporting labors_. beloved brethren:--since elder george a. smith and myself left manchester for the purpose of going to the south of england, we have visited the churches which lay in our route, and found them universally prospering and receiving additions. we preached in leek on sunday, july 10th, and elder smith baptized six persons after meeting: and numbers were also baptized in the churches at the staffordshire potteries while we were there. we passed through west bromwich and birmingham, and found numbers who were anxiously wishing for some of the elders to visit that region and labor among them. we arrived in ludbury, herefordshire, july 22nd, and here spent about two weeks in visiting the churches through this region, and i am happy to inform you, that we have found the saints universally rejoicing in the truth, and the work progressing upon every hand. elder thomas richardson has baptized about forty since he came, and elder william kay about twenty; they are both much blessed in their labors. elder kington is laboring constantly in this wide field, which is under his care; and he with the elders and priests generally throughout this region are blessed with many souls as seals of their ministry. we baptized forty on sunday last in this region, making 250 since the conference. the churches here now number about 800 members and appear [to be] in a very prosperous state. we are expecting elder kimball every hour, and soon after his arrival we shall leave the saints in this region, for the purpose of visiting the city of london and warning the inhabitants thereof. wilford woodruff. {177} _saturday, 8_.--soon after the july conference at manchester, elder parley p. pratt started for america for the purpose of getting his family and taking them to england, meantime leaving the _star_ in charge of president brigham young, assisted by elder willard richards. _the prophet's letter to john c. bennett--bidding him welcome to nauvoo, to partake of--its poverty_. nauvoo, hancock county, illinois, august 8th, 1840. dear sir:--yours of the 25th ultimo, addressed to elder rigdon and myself, is received, for which you have our thanks, and to which i shall feel great pleasure in replying. although i have not the pleasure of your acquaintance, yet from the kindness manifested towards our people when in bondage and oppression, and from the frank and noble mindedness breathed in your letter, i am brought to the conclusion that you are a friend to suffering humanity and truth. to those who have suffered so much abuse, and borne the cruelties and insults of wicked men so long, on account of those principles which we have been instructed to teach to the world, a feeling of sympathy and kindness is something like the refreshing breeze and cooling stream at the present season of the year, and are, i assure you, duly appreciated by us. it would afford me much pleasure to see you at this place, and from the desire you express in your letter to move to this place, i hope i shall soon have that satisfaction. i have no doubt you would be of great service to this community in practicing your profession, as well as those other abilities of which you are in possession. since to devote your time and abilities in the cause of truth and a suffering people may not be the means of exalting you in the eyes of this generation, or securing you the riches of the world, yet by so doing you may rely on the approval of jehovah, "that blessing which maketh rich and addeth no sorrow." through the tender mercies of our god we have escaped the hands of those who sought our overthrow, and have secure locations in this state, and in the territory of iowa. our principal location is at this place, nauvoo, (formerly commerce), which is beautifully situated on the banks of the mississippi, immediately above the lower rapids, and is probably the best and most beautiful site for a city on the river. it has a gradual ascent from the river nearly a mile, then a fine, level, and fertile prairie--a situation in {178} every respect adapted to commercial and agricultural pursuits, but like all other places on the river, is sickly in summer. the number of inhabitants is nearly three thousand, and is fast increasing. if we are suffered to remain, [9] there is every prospect of its becoming one of the largest cities on the river, if not in the western world. numbers have moved in from the seaboard, and a few from the islands of the sea (great britain). it is our intention to commence the erection of some public buildings next spring. we have purchased twenty thousand acres in the iowa territory opposite this place, which is fast filling up with our people. i desire all the saints, as well as all lovers of truth and correct principles, to come to this place as fast as possible, or [as rapidly as] their circumstances will permit, and endeavor, by energy of action and concentration of talent, &c., &c., to effect those objects, that are so dear to us. therefore my general invitation is, let all that will, come, and partake of the poverty of nauvoo freely. i should be disposed to give you a special invitation to come as early as possible, believing you will be of great service to us; however, you must make arrangements according to your circumstances. were it possible for you to come here this season to suffer affliction with the people of god, no one will be more pleased to give you a more cordial welcome than myself. a charter has been obtained from the legislature for a railroad from warsaw, being immediately below the rapids of the mississippi, to this place--a distance of about twenty miles, which if carried into operation will be of incalculable advantage to this place, as steamboats can only ascend the rapids at a high stage of water. the soil is good, and i think not inferior to any in the state. crops are abundant in this section of country--and i think provisions will be reasonable. i should be very happy could i make arrangements to meet you in springfield at the time you mention--but cannot promise myself that pleasure. if i should not, probably you can make it convenient to come and pay us a visit here, prior to your removal. elder rigdon is very sick, and has been for nearly twelve months with the fever and ague, which disease is very prevalent here at this time. at present he is not able to leave his room. yours, &c., joseph smith, jun. to j. c. bennett, m. d. p. s.--yours of the 30th is just received, in which i am glad to learn that your increasing desire to unite yourself with a people "that are {179} everywhere spoken against," and the anxiety you feel for our welfare--for which you have my best feelings; and i pray that my heavenly father will pour out his choicest blessings in this world, and enable you by his grace to overcome the evils which are in the world, that you may secure a blissful immortality in the world that is to come. j. s., jun. _august 10_.--colonel seymour brunson, aged forty years, ten months and twenty-three days, died at nauvoo. colonel brunson was among the first settlers of this place. he has always been a lively stone in the building of god and was much respected by his friends and acquaintances. he died in the triumph of faith, and in his dying moments bore testimony to the gospel that he had embraced. _saturday, 15_. _letter of john c. bennett to messrs. smith and rigdon--announcing that he will soon be in nauvoo_. wayne county illinois, august 15, 1840. _reverends joseph smith, jun., and sidney rigdon_. respected friends:--i have written you several communications to commerce and nauvoo, supposing they were different places, but a brother to a lady in your community, now in this place, informs me that they are one and the same. i have received no reply to my letters, and attribute the delay to a press of business or professional absence. i have come to the conclusion to join your people immediately, and take up my abode with you. let us adopt as our motto--_licut partribus sit deus nobius_--(as god was with our fathers, so may he be with us), and adapt the means to the end, and the victory is ours. the winged warrior of the air will not cease to be our proud emblem of liberty, and the dogs of war will be forever chained. i shall be with you in about two weeks, and shall devote my time and energies to the advancement of the cause of truth and virtue, and the advocacy of the holy religion which you have so nobly defended, and so honorably sustained. my love to all the brethren. with sentiments of fraternal regard. yours respectfully, j. c. bennett. footnotes: 1. formerly a town in kent and surrey, england, on the thames, noted for its dock yards, now part of london. 2. lorenzo snow was born april 30, 1814, in mantua, portage county, ohio. he was the eldest son of oliver snow and rosetta l. pettibone. the early years of his life were spent upon his father's farm. later he entered oberlin college, a presbyterian institution, in the town of oberlin, in lorain county, ohio, about sixty miles southwest of kirtland. in june, 1836, he visited kirtland and attended the hebrew classes, then being taught in the temple. while in kirtland he became a convert to the faith of the latter-day saints and was baptized by elder john boynton, one of the twelve apostles. the following year he did some missionary work among his relatives and friends in ohio, and in 1836, with his parents, who in the meantime joined the church, he moved to missouri, and shortly afterwards went upon a preaching mission through the states of kentucky and illinois. a few days before starting upon this mission mentioned in the text, namely, 17th of july, 1840, he was ordained a seventy by president joseph young, and the day following was made a high priest under the hands of don carlos smith. the testimony which this man received of the truth of the gospel is very interesting, and seems to have remained with him throughout his long life, in all the freshness of its first impression upon him. having received the usual promise of a testimony of the truth of the work if he obeyed the gospel, he sought that testimony most earnestly in prayer with the following result as stated by himself: "i had no sooner opened my lips in an effort to pray than i heard a sound just above my head like the rushing of silken robes; and immediately the spirit of god descended upon me, completely enveloping my whole person, filling me from the crown of my head to the soles of my feet, and oh, the joyful happiness i felt! no language can describe the almost instantaneous transition from a dense cloud of spiritual darkness into a refulgence of light and knowledge, as it was at that time imparted to my understanding. i received a perfect knowledge that god lives, that jesus christ is the son of god, and of the restoration of the holy priesthood, and the fullness of the gospel. it was a complete baptism--a tangible immersion in the heavenly principle or element, the holy ghost; and even more physical in its effects upon every part of my system than the immersion by water." 3. when the great offense of elder william w. phelps is taken into account--amounting as it did to a betrayal of the prophet and the church in missouri, during the troubles of the saints in that state--this letter is remarkable. the prophet's frank forgiveness of his erring brother, gently chiding his wrong-doing, but at the same time remembering in a large way that brother's former devotion and labors; the prophet's willingness to have the prodigal return and occupy his former high standing among the saints--all this exhibits a broad-mindedness and generosity that can come only from a great soul, influenced by the spirit of charity enjoined upon his disciples by the teachings of the son of god. one of the surest evidences of joseph smith's greatness of mind and of the inspiration of god upon him is to be seen in his treatment of those who had fallen but were willing to and did repent of their sins. his capacity to forgive under these circumstances seemed boundless. 4. the article which appeared first in a periodical, entitled "memorial concerning god's ancient people of israel," and then in the _london times_, seems to have been written by a christian jew. it deals largely with the promises of god to ancient israel, especially as to their return as a people to palestine. the closing paragraph is an appeal to the protestant powers of the north of europe and america to assist in this restoration: "as the spirit of cyrus, king of persia, was stirred up to build the lord a temple, which was in jerusalem (2 chron., xxxvi:22, 23), who is there among you, high and mighty ones of all the nations, to find the good pleasure of the holy will of the lord of heaven, saying to jerusalem, 'thou shalt be built,' and to the temple, 'thy foundation shall be laid?' (isa. xliv:28). the lord god of israel be with such. great grace, mercy and peace shall descend upon the people who offer themselves willingly; and the free offerings of their hearts and hands shall be those of a sweet smelling savor unto him who hath said, 'i will bless thee (gen. xii:3), and contend with him that contendeth with thee.'" (isa. xlix:25). 5. "this was a dr. john c. bennett, a man who seems to have been without any moral character, but who had filled positions of importance. born in massachusetts in 1804, he practiced as a physician in ohio, and later in illinois, holding a professorship in willoughby university, ohio, and taking with him to illinois testimonials as to his professional skill. in the latter state he showed a taste for military affairs, and after being elected brigadier-general of the invincible dragoons, he was appointed quartermaster-general of the state in 1840, and held that position at the state capital when the mormons applied to the legislature for a charter for nauvoo." ("the story of the mormons," linn, 1901). 6. translation: in essentials, unity; in non-essentials, liberty; in all things, charity. 7. gently in the manner, firmly in the act. 8. elder john taylor was accompanied on this mission by brothers mcguffie and william black. elder taylor had baptized brother mcguffie while laboring in liverpool; and as the new convert had some acquaintances in newry, county down, ireland, he thought it advisable to take him along. a large company of saints went with them to see them off. the day after sailing, elder taylor and companions arrived in newry, a beautiful irish village nestling among rolling hills, characteristic of that part of ireland. brother mcguffie obtained the court house to hold a meeting in, and sent around the bell-man to give notice of it. a congregation of six or seven hundred gathered in at seven o'clock in the evening, and elder taylor preached to them. this was the introduction of the gospel into ireland. 9. "if we are suffered to remain" sounds somewhat prophetic and ominous. {180} chapter x. a missouri kidnapping--continued development of the work in great britain--the death of joseph smith, sen., first patriarch of the church. [sidenote: settlement of a difficulty.] _monday, 17_.--met with the high council of nauvoo at my office, also the high council of iowa. john batten preferred many charges against elijah fordham. after the testimony, and the councillors had spoken, i addressed the council at some length, showing the situation of the contending parties, that there was in reality no cause of difference; that they had better be reconciled without an action, or vote of the council, and henceforth live as brethren, and never more mention their former difficulties. they settled accordingly. _tuesday, 18_.--elders kimball, woodruff, and george a. smith left cheltenham for london, one hundred and ten miles, where they arrived in seven and a half hours, at william allgood's, no. 19 king street, borough, and were kindly received by mrs. allgood, who took them to the king's arms inn. great distress is prevailing in ireland; no work, and provisions very scarce. the truth is spreading rapidly in england and scotland. _friday, 21_--testimony of benjamin boyce: _the kidnapping of benjamin boyce, mr. brown, et al_. i left my home in nauvoo to go to adams county, where i had lived the summer before, for the purpose of meeting some debts. i fell in company with a mr. brown, who stated to me that he was in search of some horses that had strayed from him. we had not proceeded far {181} together, before we were hailed by twelve armed men, who demanded of us where we were going. i stated to them where i was going, and likewise mr. brown stated his business. they then asked if we were "mormons;" we said we were; they then said that we could go no further; they said they were sworn to kill all the damned "mormons" that they could find, and took us prisoners, tied us with ropes, and took us to a boat, and four of the company (one by the name of martin, the others not known) took us to missouri, to a little town called tully, where we were put under guard, and kept till 11 o'clock in the evening, when three men came to us with a long rope, and tied it round each of our necks. i asked them what they were going to do with us; one said they were going to take us to the river, kill us, and make catfish bait of us, his name was uno. they then led us to the woods, i should think about three-quarters of a mile distant; they then parted us, took and stripped me naked, and tied me fast to a tree; one of the company cocked a pistol and placed it close to my ear, and swore, if i attempted to get away, that he would blow out my brains. they then commenced to whip me with large gads which they had for the purpose, and literally mangled me from my shoulders to my knees. there were in the company, as near as i could recollect, twelve or fourteen: they were stripped of their hats and coats, with their sleeves rolled up, and collars open, which made them look like murderers and robbers. the names, as far as i can recollect, monday, uno, and martin; the others i do not recollect. after keeping me tied in this condition i should think an hour and a half, they then brought mr. brown to me, and after some consultation, loosed me from the tree where i was tied, and led us back to the town, put us in a room where i saw noah rogers and james allred. they then tied them about the neck, and led them out, and in the course of the night, they brought them back to the room where we were. brother rogers said they stripped him, and whipped him very badly. this was on the seventh of july. the next day rogers and myself were taken before a magistrate; nothing proven against us, only that we were "mormons:" and we were ordered to prison. brown and allred, by some means, were liberated, but we (rogers and myself) were put in jail and put in irons until the 21st of august, when through the kindness of god we made our escape and returned to nauvoo. benjamin boyce. _sunday, 23_.--ten persons who had been baptized were confirmed at carpenter's hall, manchester. [1] {182} _saturday, 29_--elder kimball writes: "the brethren are beginning to excite attention in some of the public grounds in london." out-door preaching is common in england. _sunday, 30_.--twenty were confirmed at the hall in manchester. [2] [sidenote: the beginning of open air meetings.] elders kimball, woodruff, and george a. smith, after having spent ten days visiting the clergymen and preachers and others of the several denominations, asking the privilege of preaching in their chapels, and being continually refused by them in a contemptuous manner, they determined to preach in the open air, jonah-like; and accordingly went to smithfield market [3] (to the spot where john rogers [4] was burnt at the stake), for the purpose of preaching at 10 a. m., {183} where they were notified by the police, that the lord mayor had issued orders prohibiting street preaching in the city. a mr. connor stepped up and said, "i will show you a place outside of his jurisdiction," and guided them to "tabernacle square," where they found an assembly of about 400 people listening to a preacher who was standing on a chair. when he got through another preacher arose to speak. elder kimball stated to the first clergyman, "there is a man present from america who would like to preach;" which was granted; when elder george a. smith delivered a discourse of about twenty minutes, on the first principles of the gospel, taking for his text, mark xvi: 16; after which elder kimball asked the preacher to give out another appointment at the same place for the american elder to preach; when he jumped up and said, "i have just learned that the gentleman who has addressed you is a latter-day saint; i know them--they are a very bad people; they have split up many churches, and have done a great deal of hurt." he spoke all manner of evil, and gave the latter-day saints a very bad character, and commanded the people not to hear the elders, "as we have got the gospel, and can save the people, without infidelity, socialism, or latter-day saints." elder kimball asked the privilege of standing on the chair to give out an appointment himself. the preacher said, "you shall not do it; you have no right to preach here;" jerked the chair away from him, and ran away with it. several of the crowd said, "you have as much right to preach here as he has, and give out your appointment;" whereupon elder kimball gave out an {184} appointment for 3 o'clock p. m.; at which time a large congregation was gathered. after opening the meeting by singing and prayer, elder woodruff spoke about thirty minutes, from gal. i: 8, 9, upon the first principles of the gospel. elder kimball followed upon the same subjects. the people gave good attention, and seemed much interested in what they had heard. the inhabitants who lived around the square opened their windows to four stories high; the most of them were crowded with anxious listeners, which is an uncommon occurrence. the meeting was dismissed in the midst of good feeling. mr. henry connor invited the elders to his house. soon after they arrived here, elder kimball felt impressed to return to the place of preaching. when he got there he found a large company talking about the things which they had heard in the afternoon, and they wished him to speak to them again. he did so, when several persons invited him home with them. while elder kimball was preaching, several persons came to brothers woodruff and smith to converse on doctrine, when mr. connor offered himself for baptism. _monday, 31_.--elder kimball baptized henry connor, watchmaker, 52 ironmonger's row, london, in peerless pool, being the first baptized in that place, and confirmed him the same evening. [sidenote: the electric telegraph.] the electric telegraph is beginning to be used on the great western railroad in england, between drayton and paddington, by which intelligence is communicated at the rate of two hundred thousand miles per second. _an address by the first presidency to the church_. _to the saints scattered abroad_: beloved brethren:--we address a few lines to the members of the church of jesus christ, who have obeyed from the heart that form of doctrine which has been delivered to them by the servants of the lord, {185} and who are desirous to go forward in the ways of truth and righteousness, and by obedience to the heavenly command, escape the things which are coming on the earth, and secure to themselves an inheritance among the sanctified in the world to come. having been placed in a very responsible station in the church, we at all times feel interested in the welfare of the saints, and make mention of them continually in our prayers to our heavenly father, that they may be kept from the evils which are in the world, and ever be found walking in the path of truth. the work of the lord in these last days, is one of vast magnitude and almost beyond the comprehension of mortals. its glories are past description, and its grandeur unsurpassable. it is the theme which has animated the bosom of prophets and righteous men from the creation of the world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in christ jesus, whether in heaven or on the earth, shall be gathered together in him, and when all things shall be restored, as spoken of by all the holy prophets since the world began; for in it will take place the glorious fulfilment of the promises made to the fathers, while the manifestations of the power of the most high will be great, glorious, and sublime. the purposes of our god are great, his love unfathomable, his wisdom infinite, and his power unlimited; therefore, the saints have cause to rejoice and be glad, knowing that "this god is our god forever and ever, and he will be our guide until death." having confidence in the power, wisdom, and love of god, the saints have been enabled to go forward through the most adverse circumstances, and frequently, when to all human appearances, nothing but death presented itself, and destruction inevitable, has the power of god been manifest, his glory revealed, and deliverance effected; and the saints, like the children of israel, who came out of the land of egypt, and through the red sea, have sung an anthem of praise to his holy name. this has not only been the case in former days, but in our days, and within a few months, have we seen this fully verified. having through the kindness of our god been delivered from destruction, and having secured a location upon which we have again commenced operations for the good of his people, we feel disposed to go forward and unite our energies for the upbuilding of the kingdom, and establishing the priesthood in their fullness and glory. the work which has to be accomplished in the last days is one of vast importance, and will call into action the energy, skill, talent, and ability of the saints, so that it may roll forth with that glory and majesty described by the prophet; and will consequently require the {186} concentration of the saints, to accomplish works of such magnitude and grandeur. the work of the gathering spoken of in the scriptures will be necessary to bring about the glories of the last dispensation. it is probably unnecessary to press this subject on the saints, as we believe the spirit of it is manifest, and its necessity obvious to every considerate mind; and everyone zealous for the promotion of truth and righteousness, is equally so for the gathering of the saints. dear brethren, feeling desirous to carry out the purposes of god to which work we have been called; and to be co-workers with him in this last dispensation; we feel the necessity of having the hearty cooperation of the saints throughout this land, and upon the islands of the sea. it will be necessary for the saints to hearken to counsel and turn their attention to the church, the establishment of the kingdom, and lay aside every selfish principle, everything low and groveling; and stand forward in the cause of truth, and assist to the utmost of their power, those to whom has been given the pattern and design. like those who held up the hands of moses, so let us hold up the hands of those who are appointed to direct the affairs of the kingdom, so that they may be strengthened, and be enabled to prosecute their great designs, and be instrumental in effecting the great work of the last days. believing the time has now come, when it is necessary to erect a house of prayer, a house of order, a house for the worship of our god, where the ordinances can be attended to agreeably to his divine will, in this region of country--to accomplish which, considerable exertion must be made, and means will be required--and as the work must be hastened in righteousness, it behooves the saints to weigh the importance of these things, in their minds, in all their bearings, and then take such steps as are necessary to carry them into operation; and arming themselves with courage, resolve to do all they can, and feel themselves as much interested as though the whole labor depended on themselves alone. by so doing they will emulate the glorious deeds of the fathers, and secure the blessings of heaven upon themselves and their posterity to the latest generation. to those who feel thus interested, and can assist in this great work, we say, let them come to this place; by so doing they will not only assist in the rolling on of the kingdom, but be in a situation where they can have the advantages of instruction from the presidency and other authorities of the church, and rise higher and higher in the scale of intelligence until they can "comprehend with all saints what is the breadth and length, and depth and height; and to know the love of christ which passeth knowledge." {187} connected with the building up of the kingdom, is the printing and circulation of the book of mormon, doctrine and covenants, hymnbook, and the new translation of the scriptures. it is unnecessary to say anything respecting these works; those who have read them, and who have drunk of the stream of knowledge which they convey, know how to appreciate them; and although fools may have them in derision, yet they are calculated to make men wise unto salvation, and sweep away the cobwebs of superstition of ages, throw a light on the proceedings of jehovah which have already been accomplished, and mark out the future in all its dreadful and glorious realities. those who have tasted the benefit derived from a study of these works, will undoubtedly vie with each other in their zeal for sending them abroad throughout the world, that every son of adam may enjoy the same privileges, and rejoice in the same truths. here, then, beloved brethren, is a work to engage in worthy of archangels--a work which will cast into the shade the things which have been heretofore accomplished; a work which kings and prophets and righteous men in former ages have sought, expected, and earnestly desired to see, but died without the sight; and well will it be for those who shall aid in carrying into effect the mighty operations of jehovah. by order of the first presidency, robert b. thompson, scribe. _saturday, september 5_.--elders young and richards went from manchester to liverpool, and in the evening organized a company of saints bound for new york, by choosing elder theodore turley to preside, with six counselors. _minutes of the high council meeting, at the office of joseph smith, jun., nauvoo, september 5th, 1840_. joseph smith, jun., preferred charges against elder almon w. babbitt, predicated on the authority of two letters, one from thomas burdick, the other from oliver granger and levi richards, accusing elder babbitt as follows: first. for stating that joseph smith, jun., had extravagantly purchased three suits of clothes while he was at washington city, and that sidney rigdon had purchased four suits while at the same place besides dresses in profusion for their families. second. for having stated that joseph smith, jun., sidney rigdon and elias higbee had said that they were worth one hundred thousand dollars each, while they were at washington, and that joseph smith, {188} jun., had repeated the same statement while in philadelphia, and for saying that oliver granger had stated that he also was worth as much as they (that is, one hundred thousand dollars). third. for holding secret councils in the lord's house, in kirtland, and for locking the doors of the house, for the purpose of prohibiting certain brethren in good standing in the church, from being in the council, thereby depriving them of the use of the house. two were appointed to speak on the case, namely, thomas grover, austin cowles. council adjourned till the 6th september, at 2 o'clock, when council met according to adjournment, the evidences were all heard on the case pending, and the councilors closed on both sides. the parties spoke at length, after which, joseph smith withdrew the charge, and both parties were reconciled to each other, things being adjusted to their satisfaction. _sunday 6_.--elder young preached. _monday 7_.--this evening, elders kimball, woodruff and george a. smith, preached in the south temperance hall, london. on monday night, elders brigham young and willard richards, stayed on board the _north america_ with the saints, and on tuesday morning, about nine o'clock, the vessel went out with a steamer. the elders accompanied them fifteen or twenty miles, and left them in good spirits. elder richards returned to manchester the same evening and elder young on the 10th. [sidenote: the generosity of john benbow.] elder john benbow, who had previously furnished two hundred and fifty pounds towards printing the hymn book, book of mormon, etc., relinquished all claim to said money, except such assistance as his friends, who might wish to emigrate to america the next season, might need, leaving the remainder to the disposal of brigham young, willard richards, and wilford woodruff, who borrowed said moneys for the benefit of the church of jesus christ of latter-day saints, forever, also the avails of the gadfield elm chapel, when sold. _wednesday, 9_.--there was a terrific storm on the north of scotland. {189} [sidenote: earthquake at mount ararat.] _friday, 11_.--there was a terrible earthquake at mount ararat, which destroyed the town of makitchevan, damaged all the buildings at erivan, and devastated the two districts of sharour and sourmate in armenia. a considerable mass was loosened from mount ararat and destroyed everything in its way for nearly five miles. the village of akhouli was buried, with one thousand inhabitants. _sunday, 13_.--elder kimball baptized four in london. [sidenote: the death of joseph, sen.] _monday, 14_.--my father, joseph smith, sen., patriarch of the whole church of jesus christ of latter-day saints, died at nauvoo. _biography of joseph smith, sen., presiding patriarch of the church, by the prophet joseph, his son_. joseph smith, sen., was born on the 12th day of july, 1771, in topsfield, essex county, massachusetts; he was the second of the seven sons of asahel and mary smith. asahel was born in topsfield, march 7th, 1744. he was the youngest son of samuel and priscilla smith. samuel was born january 26th, 1714, in topsfield; he was the eldest son of samuel and rebecca smith. samuel was born in topsfield, january 20, 1666, and was the son of robert and mary smith, who emigrated from old england. my father removed with his father to tunbridge, orange county, vermont, in 1791, and assisted in clearing a large farm of a heavy growth of timber. he married lucy, daughter of solomon and lydia mack on the 14th of january, 1796, by whom he had alvin smith, born february 11th, 1798, died november 19th, 1824. hyrum, born february 9th, 1800. sophronia, born may 16th, 1803. joseph, born december 23rd, 1805. samuel harrison, born march 13th, 1808. ephraim, born march 13th, 1810, died march 24th, 1810. william, born march 13th, 1811. catherine, born july 28th, 1812. don carlos, born march 25th, 1816. lucy, born july 18th, 1824. at his marriage he owned a handsome farm in tunbridge. in 1802, {190} he rented it and engaged in mercantile business, and soon after embarked in a venture of [raising] ginseng [5] to send to china, and was swindled out of the entire proceeds by the shipmaster and agent, he was consequently obliged to sell his farm and all of his effects to pay his debts. about the year 1816 he removed to palmyra, wayne county, new york, bought a farm and cleared two hundred acres, which he lost in consequence of not being able to pay the last installment of the purchase money at the time it was due. this was the case with a great number of farmers in new york, who had cleared land under similar contracts. he afterwards moved to manchester, ontario county, new york, procured a comfortable home with sixteen acres of land, where he lived until he removed to kirtland, ohio. he was the first person who received my testimony after i had seen the angel, and exhorted me to be faithful and diligent to the message i had received. [6] he was baptized april 6th, 1830. in august, 1830, in company with my brother don carlos, he took a mission to st. lawrence county, new york, touching on his route at several of the canadian ports, where he distributed a few copies of the book of mormon. he also visited his father, brothers and sister residing in st. lawrence county, bore testimony to the truth which resulted eventually in all the family coming into the church, excepting his brother jesse and sister susan. he removed with his family to kirtland in 1831; was ordained patriarch and president of the high priesthood [in kirtland] [7] under the hands of oliver cowdery, sidney rigdon, frederick g. williams and myself, on the 18th of december, 1833; was a member of the first high council, organized on the 17th of february, 1834, (when he conferred on me and my brother samuel h., a father's blessing). {191} in 1836 he traveled in company with his brother john two thousand four hundred miles in ohio, new york, pennsylvania, vermont, and new hampshire, visiting the branches of the church in those states and bestowing patriarchal blessings on several hundred persons, preaching the gospel to all who would hear, and baptizing many. they returned to kirtland on the 2nd of october, 1836. during the persecutions in kirtland in 1837, he was made a prisoner, but fortunately obtained his liberty, and after a very tedious journey in the spring and summer of 1838, he arrived at far west, missouri. after i and my brother hyrum were thrown into the missouri jails by the mob, he fled from under the exterminating order of governor lilburn w. boggs, and made his escape in midwinter to quincy, illinois, from whence he removed to commerce in the spring of 1839. the exposures he suffered brought on consumption, of which he died on this 14th day of september, 1840, aged sixty-nine years, two months, and two days. he was six feet, two inches high, was very straight, and remarkably well proportioned. his ordinary weight was about two hundred pounds, and he was very strong and active. in his younger days he was famed as a wrestler, and, jacob like, he never wrestled with but one man whom he could not throw. he was one of the most benevolent of men; opening his house to all who were destitute. while at quincy, illinois, he fed hundreds of the poor saints who were flying from the missouri persecutions, although he had arrived there penniless himself. _tuesday, 15_.--the funeral of joseph smith, sen., took place this day, when the following address was delivered by elder robert b. thompson: _the discourse of elder thompson at the funeral of joseph smith, sen_. the occasion which has brought us together this day, is one of no {192} ordinary importance: for not only has a single family to mourn and sorrow on account of the death of the individual, whose funeral obsequies we this day celebrate; but a whole society; yes, thousands will this day have to say, _a father in israel is gone_. the man whom we have been accustomed to look up to as a _patriarch_, a father, and a counselor is no more an inhabitant of mortality: he has dropped his clay tenement, bid adieu to terrestrial scenes, and his spirit now free and unencumbered, roams and expatiates in that world where the spirits of just men made perfect dwell, and where pain and sickness, tribulation and death cannot come. the friends we have lost prior to our late venerable and lamented father, were such as rendered life sweet, and in whose society we took great pleasure, and who shed a lustre in the several walks of life in which they moved, and to whom we feel endeared by friendship's sacred ties. their virtues and kindnesses will long be remembered by the sorrowing widow, the disconsolate husband, the weeping children, the almost distracted and heart-broken parent, and by a large circle of acquaintances and friends. these, like the stars in yonder firmament, shone in their several spheres, and filled that station to which they had been called by the providence of god, with honor to themselves and to the church; and we feel to mingle our tears with their surviving relatives. but on this occasion we realize that we have suffered more than an ordinary bereavement, and consequently we feel the more interested. if ever there was a man who had claims on the affections of the community, it was our beloved but now deceased patriarch. if ever there was an event calculated to raise the feelings of sorrow in the human breast, and cause us to drop the sympathetic tear, it certainly is the present; for truly we can say with the king of israel, "a prince and a great man has fallen in israel." a man endeared to us by every feeling calculated to entwine around and adhere to the human heart, by almost indissoluble bonds. a man faithful to his god and to the church in every situation and under all circumstances through which he was called to pass. whether in prosperity, surrounded by the comforts of life, a smiling progeny, and all the enjoyments of a domestic circle; or when called upon, like the patriarchs of old, to leave the land of his nativity, to journey in strange lands, and become subject to all the trials and persecutions that have been heaped upon the saints with a liberal hand, by characters destitute of every principle of morality or religion, alike regardless of the tender offspring and the aged sire, whose silvery locks and furrowed cheeks ought to have been a sufficient shield from their cruelty; still, like the apostle paul he could exclaim, (and his life {193} and conduct have fully borne out the sentiment) "none of these things move me; neither count i my life dear, so that i may finish my course with joy." the principles of the gospel were too well established in that breast, and had got too sure a footing there, ever to be torn down, or prostrated by the fierce winds of persecution, the blasts of poverty, or the swollen waves of distress and tribulation. no; thank god, his house was built upon a _rock_--consequently it stood amid the contending elements, firm and unshaken. the life of our departed father has indeed been an eventful one, having to take a conspicuous part in the great work of the last days; being designated by the ancient prophets who once dwelt on this continent, as the father of him whom the lord had promised to raise up in the last days, to lead his people israel; and by a uniform consistent, and a virtuous course, for a long series of years, he has proved himself worthy of such a son, and such a family by whom he had the happiness of being surrounded in his dying moments; most of whom had the satisfaction of receiving his dying benediction. he was already in the wane of life, when the light of truth broke in upon the world, and with pleasure he hailed its benign and enlightening rays, and was chosen by the almighty to be one of the witnesses to the book of mormon. from that time, his only aim was the promotion of truth--his soul was taken up with the things of the kingdom; his bowels yearned over the children of men; and it was more than his meat and his drink to do the will of his father, who is in heaven. by unceasing industry of himself and family, he had secured a home in the state of new york, where he no doubt expected, with every honest industrious citizen, to enjoy the blessings of peace and liberty. but when the principles of truth were introduced and the gospel of jesus christ was promulgated by himself and family, friends forsook, enemies raged, and persecution was resorted to by wicked and ungodly men, insomuch that he was obliged to flee from that place, and seek a home in a more hospitable land. in ohio he met with many kind and generous friends, and was kindly welcomed by the saints; many of whom continue to this day, and can call to mind the various scenes which there transpired; many of which were of such a nature as not to be easily obliterated. while the house of the lord was building he took great interest in its erection, and daily watched its progress, and had the pleasure of taking a part at the opening, and seeing it crowded by hundreds of pious worshipers. as the king of israel longed for and desired to see the completion of the house of the lord, so did he; and with him he could exclaim, "o lord, i love the habitation of thine house, and the {194} place where thine honor dwelleth." to dwell in the house of the lord, and to inquire in his temple, was his daily delight; and in it he enjoyed many blessings, and spent many hours in sweet communion with his heavenly father. he has trod its sacred aisles, solitary and alone from mankind, long before the king of day has gilded the eastern horizon; and he has uttered his aspirations within its walls, when nature has been asleep. in its holy enclosures have the visions of heaven been opened to his mind, and his soul has feasted on the riches of eternity; and there under his teachings have the meek and humble been instructed, while the widow and the orphan have received his patriarchal blessings. there he saw the work spreading far and wide; saw the elders of israel go forth under his blessing--bore them up by the prayer of faith, and hailed them welcome when they again returned bringing their sheaves with them. there with his aged partner, he spent many happy days in the bosom of his family, whom he loved with all the tenderness of parental affection. here i might enlarge, and expatiate on the "scenes of joy and scenes of gladness" which were enjoyed by our beloved patriarch, but i shall pass on to an event which was truly painful and trying. the delightful scene soon vanished; the calm was soon succeeded by a storm and the frail bark was driven by the tempest and foaming ocean, for many who had once been proud to acknowledge him a father and a friend, and who sought counsel at his hands, joined with the enemies of truth, and sought his destruction; and would have rejoiced to see his aged and venerable form immured in a dungeon; but, thank god, this they were not suffered to do; he providentially made his escape, and after evading his enemies for some time, he undertook and accomplished a journey of a thousand miles, and bore up under the fatigue and suffering necessarily attendant on such a journey with patient resignation. after a journey of several weeks, he arrived in safety at far west, in the bosom of the church, and was cordially welcomed by the saints, who had found an asylum in the rich and fertile county of caldwell. there he, in common with the rest of the saints, hoped to enjoy the privileges and blessings of peace. there, from the fertile soil and flowery meads, which well repaid the labor of the husbandman, and poured forth abundance for the support of the numerous herds which decked those lovely and wide-spread prairies, he hoped to enjoy uninterrupted, the comforts of domestic life. but he had not long indulged these pleasing anticipations before the delightful prospect again vanished: the cup of blessing which he began again to enjoy, was dashed from his aged lips; and the cup of sorrow filled to overflowing, was given him instead; and surely he drank it to the {195} very dregs; for not only did he see the saints in bondage, treated with cruelty, and some of them murdered; but the kind and affectionate parent saw--and ah! how painful was the sight--two of his sons to whom he looked for protection, torn away from their domestic circles, from their weeping and distracted families, by monsters in the shape of men, who swore and threatened to kill them, and who had every disposition to imbrue their hands in their blood. this circumstance was too much for his agitated and now sinking frame to bear up under; and although his confidence in his god was great, and his conduct was that of a christian and a saint, yet he felt like a man and a parent. at that time his constitution received a shock from which it never recovered. ah! yes there were feelings agitated in the bosom of our deceased friend at that time of no ordinary kind; feelings of painful anxiety, and emotion too great for his earthly tabernacle to contain without suffering a great and a sensible injury; and which from that time began to manifest itself. it would be unnecessary to trace him and his aged partner (who shared in all his sorrows and afflictions) from such a scene, as many of the saints are knowing to the privations and sufferings which they, in common with the church, endured while moving from that land of oppression; suffice it to say, he arrived in safety in illinois, broken down in constitution and in health, and since then he has labored under severe afflictions and pain, while disease has been slowly but surely undermining his system. whenever he had a short respite from pain, he felt a pleasure in attending to his patriarchal duties, and with cheerfullness he performed them; and frequently his labors have been more than his strength would admit of; but having great zeal for the cause of truth, he felt willing to be spent in the service of his god. for some time past he has been confined to his bed, and the time of is departure was near at hand. on saturday evening last, a rupture of a blood vessel took place, when he vomited a large quantity of blood. his family were summoned to his bedside, it being now evident that he could not long survive. on sunday he called his children and grandchildren around him, and like the ancient patriarchs gave them his final benediction. although his strength was far gone, and he was obliged to rest at intervals, yet his mind was clear, perfectly collected, and calm as the gentle zephyrs. the love of god was in his heart, the peace of god rested upon him, and his soul was full of compassion and blessing. all the circumstances connected with his death, were calculated to lead the mind back to the time when an abraham, an isaac and a jacob bid adieu to mortality, and entered into rest. {196} his death, like theirs, was sweet, and it certainly was a privilege indeed to witness such a scene; and i was forcibly reminded of the sentiment of the poet: the chamber where the good man meets his fate, is privileged beyond the common walk of virtuous life. there were no reflections of a misspent life--no fearful forebodings of a gloomy nature in relation to the future; the realities of eternity were dawning, the shades of time were lowering; but there was nothing to terrify, to alarm or disturb his mind; no, the principles of the gospel, which, "bring life and immortality to light," nobly triumphed in nature's final hour. these principles so long taught and cherished by our lamented friend, were honorably maintained to the last; which is not only a consolation to the immediate relatives, but to the church at large. the instructions imparted by him will long be remembered by his numerous progeny, who will undoubtedly profit by the same, and strive to render themselves worthy of such a sire; and the whole church will copy his examples, walk in his footsteps, and emulate his faith and virtuous actions, and commend themselves to his god and to their god. notwithstanding his enemies frequently "shot at him, yet his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty god of jacob," and his courage and resolution never forsook him. his anxiety for the spread of truth was great, and he lived to see great and important things accomplished. he saw the commencement of the work, small as a mustard seed, and with attention and deep interest he watched its progress; and he had the satisfaction of beholding thousands on this continent, rejoicing in its truth, and heard the glorious tidings, that other lands were becoming heirs to the richest blessings. under these circumstances, he could exclaim, like pious simeon of old, "lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation." although his spirit has taken its flight and his remains will soon mingle with their mother earth, yet his memory will long be cherished by all who had the pleasure of his acquaintance, and will be fresh and blooming when those of his enemies shall be blotted out from under heaven. may we, beloved friends, who survive our venerable patriarch, study to prosecute those things which were so dear to his aged heart, and pray that a double portion of his spirit may be bestowed on us, {197} that we may be the humble instruments in aiding the consummation of the great work which he saw so happily begun; that when we have to stand before the bar of christ, we may with our departed friend hear the welcome plaudit, "come up hither, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world." amen. footnotes: 1. the entry of the text is the only one made in the prophet's manuscript history for the 23rd of august, but "uncle" john smith, brother of the prophet's father, and formerly president of adam-ondi-ahman stake of zion, in missouri, makes the following entry in his journal: "attended meeting at nashville. joseph and hyrum smith present and a large assembly of saints, who voted to commence building a city at nashville and a place of worship." nashville, by the way, was situated in lee county, iowa, on the mississippi river, at the head of the des moines rapids, about three miles southeast of montrose, eight miles north of keokuk. the church had purchased twenty thousand acres of land in this vicinity and surveyed out of it a townsite on which a number of saints located. 2. again from the journal of "uncle" john smith we learn that on the 30th day of august, the prophet joseph was in nashville and preached on "eternal judgment and the eternal duration of matter." 3. smithfield is noted for other historical incidents than being the scene of john rogers' martyrdom. it is an open space of nearly six acres in london, england. it was formerly used as a market place, but is now partially laid out in gardens. it was the scene of bartholomew fair; william wallace was executed there; it was the place of the meeting of wat tyler and king richard ii, in 1380, when the former was stabbed by the mayor of london, and then dispatched by the king's attendants. it was the scene of many martyrdoms. 4. john rogers suffered martyrdom by being burnt at the stake in smithfield, on the 4th of february, 1555. he was the first victim of what is known in history as the "marian persecution;" and which conferred on england's catholic queen the title of "bloody mary." archbishop gardiner, however, is usually credited with being the prime instigator of that persecution, though he died before it reached its height, and not before he had shown symptoms of relenting. cardinal pole though "naturally humane and gentle," shares the guilt of sanctioning it; "but the chief agent was bonner, bishop of london, in whose diocese the majority of all the executions took place. * * * * the total number of men, women and children who were burnt--for even children were thrown into the flames and some at the very moment of their birth"--is computed as follows: 1555, from february--72; 1556--94; 1557--79; 1558, from february to september--(when the persecution closed), 39; making a total of 284. it was during this persecution that ridley and latimer suffered. on the way to the execution the latter, it is said, "with a keen quaintness which adorns his sermons," uttered the words which fortunately became prophetic--addressing himself to his companion--"be of good comfort, master ridley; play the man; we shall this day light such a candle, by god's grace, in england, as i trust shall never be put out." (history of england, by william smith, p. 156). 5. ginseng is a plant, the roots of which are highly esteemed as medicine, being quite generally regarded as possessing the most extraordinary virtues, and as a remedy for almost all diseases, but particularly for exhaustion of body or mind. in china ginseng is sometimes sold for its weight in gold. it was once introduced in europe, but was soon forgotten. it is a native plant of chinese tartary, and grows from one to two feet in height. its leaves are five fingered and almost smooth. it is doubted by many botanists if this species is really distinct from _phanx quinquefolium_, a common north american plant, doubtless the species referred to in the text, the root of which is now an article of export from north america to china, and is used to some extent as a domestic medicine in the states west of the alleghanies, but which european and american medical practitioners generally regard as almost worthless. 6. from that time on the prophet of the dispensation of the fullness of times had no truer or more constant or faithful friend than his father. 7. this term, "high priesthood," is often used in these annals--as it is above--for high priest. the intent of the above statement is to say that "father smith,"--for so he was affectionately called by the saints--was ordained patriarch and the president of the high priests in kirtland. that he was not made president of the high priesthood is evident from the fact that the prophet joseph himself at that time was president of the high priesthood of the church, a position to which he was ordained at a conference of high priests in amherst, loraine county, ohio, in 1832 (see church history, vol. i, p. 243 and note.) the presidency of the high priesthood carries with it the office of president of the church: "and again, the duty of the president of the office of the high priesthood is to preside over the whole church, and to be like unto moses. behold, here is wisdom, yea, to be a seer, a revelator, a translator, and a prophet, having all the gifts of god which he bestows upon the head of the church." (doc. and cov. sec. 107, verses 91-9.) {198} chapter xi. threatening portents in the actions of missouri--general conferences in nauvoo and england--the doctrine of priesthood. _tuesday, september 15, 1840_. "the governor of missouri, after a silence of about two years, has at last made a demand on governor carlin of illinois, for joseph smith, jun., sidney rigdon, lyman wight, parley p. pratt, caleb baldwin, and alanson brown, as fugitives from justice. "the demand it seems has been complied with by governor carlin, and an order issued for their apprehension; accordingly our place has recently received a visit from the sheriff for these men; but through the tender mercies of a kind providence, who by his power has sustained, and once delivered them from the hands of the blood-thirsty and savage race of beings in the shape of men that tread missouri's delightful soil; they were not to be found--as the lord would have it, they were gone from home, and the sheriff returned, of course without them. "these men do not feel disposed to again try the solemn realities of mob law in that state; and a free and enlightened republic should respond against it, for missouri has no claim on them, but they have claim on missouri. "what right have they to demand of governor carlin, as fugitives from justice, men against whom no process had ever been found in that state--no, not so much as the form of a process? they were taken by a mob militia, and dragged from everything that was dear and sacred, and tried (without their knowledge) by a court martial, condemned to be shot, but this failing, they were forced into confinement, galled with chains, deprived of the comforts of life, and even that which was necessary to save life, then brought to a pretended trial, without even having a legal process served, and then deprived of the privilege of defense. they were taken by a mob, tried, condemned and imprisoned by the same, and this missouri cannot deny. "what a beautiful picture governor boggs has presented to the {199} world, after driving twelve or fifteen thousand inhabitants from their homes, forcing them to leave the state under the pain of extermination, and confiscating their property, and murdering innocent men, women and children; then, because that a few made their escape from his murdering hand, and have found protection in a land of equal rights, so that his plans and designs have all been unfruitful, to that extent that he has caused 'mormonism' to spread with double vigor; he now has the presumption to demand them back, in order that his thirst for innocent blood may yet be satiated. "he has no business with them; they have not escaped from justice, but from the hands of a cursed, infuriated, inhuman set, or race of beings who are enemies to their country, to their god, to themselves, and to every principle of righteousness and humanity. they loathe christianity, and despise the people of god; they war against truth, and inherit lies; virtue they tread under their feet; while vice (with her ten thousand offspring) is their welcome associate; therefore, men on whom missouri has no claim, she cannot, no, she never shall have." [1] _sunday, 20_.--elder willard richards went to preston, held a conference, ordained five elders, eleven priests, eight teachers, one deacon, and returned to manchester same day. _letter of samuel bent and george w. harris to the presidency--reporting labors_. cincinnati, sept. 23, 1840. _to the first presidency and high council of the church of jesus christ of latter-day saints_: we gladly embrace this opportunity of conveying a few lines to you by ebenezer robinson, who we expect will leave this place for nauvoo in a few days. brother george w. harris and myself have visited the several branches of the church in adams county, pike county, jacksonville, and springfield. on our way we stopped at terre haute, and pleasant garden, indiana. we found the brethren generally very willing and anxious to do all in their power to assist the church in the great and glorious cause that we have engaged in respecting the printing of the several books in contemplation, but i am sorry to say i found them destitute of the means to relieve our present necessity. however, we have succeeded in obtaining several notes of hand from {200} different brethren in the state of illinois, to the amount of about eighty-three dollars, which will come due on the first day of october next, and we have handed them over to ebenezer robinson, to be delivered to joseph smith, jun., for collection. we expect brother robinson will arrive with them at the time they become due. we have obtained some money, which we have paid over to brother ebenezer robinson. we have also given our obligations as agents for the church, to shepherd and stearns to the amount of three hundred dollars, two hundred of which becomes due on the twenty-sixth day of november next, and the other one hundred on the twenty sixth day of december next, being the amount due shepherd and stearns for the stereotype plates. we have taken up the bond that brother brown gave for the wagon or carriage which he let joseph smith, jun., have, and we have succeeded in procuring a horse and harness to put alongside of the other horse to make it easier for him. we got said horse and harness by contributions from the brethren at dayton and west milton, ohio. brother ebenezer robinson (we think) has been very economical, diligent, and persevering, and successful in the business whereupon he was sent. he has gained the confidence of the gentlemen with whom he has been transacting business in the city, and has done honor to the cause of christ and his church of latter-day saints. we can further say to you brethren, we think the course he has taken, and our united exertions with him, have established the credit of the church of jesus christ of latter-day saints in this place (i mean as to business transactions), to that extent that we can obtain any amount of paper, type, and other materials requisite to carry on the printing business to a large extent, and upon terms that will warrant our success. we therefore shall go on with renewed courage and zeal, trusting in the lord to prepare the way before us, and we feel to ask your prayers that god may peradventure expand the minds of the saints abroad, that they may be able to comprehend the magnitude of the work we so much desire to accomplish, which in all probability will induce them to donate with alacrity. brother john e. page is preaching with the manifestations of the spirit and power in this place, and with considerable success. we think when brother page leaves the city of cincinnati, the inhabitants thereof will be left without excuse for not receiving the gospel of jesus christ, and his garments clear from their blood in the day of judgment. accept our love and best wishes. yours in the bonds of the new and everlasting covenant, samuel bent, george w. harris. {201} _letter of john e. page to the presidency--reporting progress of palestine mission_. cincinnati, september 23, 1840. _to the president and council of the church of jesus christ of latter-day saints, and also to all the saints assembled in general conference_: your humble servant embraces with pleasure this opportunity to pen for your edification a few lines. i congratulate you upon the steady march and advancement of the cause of christ, as [it] has fallen under my observation. elder hyde and myself have been treated with respect, and had the greatest attention paid us by the brethren and sisters; and by gentlemen and ladies of the first class in society, we have been made welcome very heartily to their dwellings and comforts of life. when we separate from them they grip our hands with tears standing full in their eyes, bidding farewell, and often leave something noble with us to help us on our mission; and a firm promise that they will duly reflect on the great things which we have told them. they ardently request us to send them some competent elder to preach to them. yes, dear brethren, the cause of truth is marching onward with unparalleled rapidity, and victory! victory! will soon be the shout of all the faithful in christ; and thank the lord, thank the lord, is the language of unworthy me, that i have lived to see 1840, with all its attendant evidences of the truth of the book of mormon, and the book of doctrine and covenants. i must save a place in this communication to make some remarks concerning brother ebenezer robinson. i can say, in truth and soberness, that he merits the esteem and confidence of the saints and all good men for his diligence and economy while getting the book of mormon stereotyped, &c., here. the honest and frank course he has pursued towards the gentlemen with whom he has been concerned in business (viz., messrs. shepherd, stearns, and others), has won their everlasting respect and esteem, judging from their own manifestations to me. dear brethren and sisters, your humble servants, orson hyde and myself, sincerely solicit your special prayers, sealed with a hearty amen. elder hyde is truly a humble servant of the lord, and a very agreeable companion in the ministry. our hearts are one, our faith is one, and the strongholds of satan quake before us. we desire to have grace to perform our mission, that we may return to our families and brethren with triumph and joy. i anticipate that elder hyde is in new york city. i am waiting to obtain a few copies of the third edition of the book of mormon. to {202} raise means is hard, yet we trust in the lord. i shall go to philadelphia as soon as possible. i have baptized thirteen in this city; many are believing, and some halting between two opinions; and have baptized in all since i started, eighty-four. i have had a vision from the lord, which manifested the present state of the world respecting the jews, jerusalem, the remnant of israel, and also the gentile world. as hasty summer fruit, so is this nation; as a vineyard of grapes fully ripe, ready to be gathered for the press, so are all the nations of the earth. i want the conference to send some faithful and competent elder to this place, to nurse the seed or word that has been sown here, and shall leave this matter with ebenezer robinson to lay before the conference. elders bent and harris are here, and are using all their energies, both of mind and body, to fill their calling. i deem them amply qualified to discharge the function of their office, provided they keep humble. dear brethren, remember me to my family, and pray for them; remember me to sister hyde, and also all of the wives of the elders in particular, whose husbands are in the field. tell them to pray for us. i hope the authorities of the church will see that they are provided with food and raiment, that they may enjoy life with you. yours in the bonds of the covenant, john e. page. _monday, 28_. _extracts from orson hyde's letter--signs in the heavens_. burlington county, new jersey. i left elder page at cincinnati the latter part of august, and came on up the ohio river as far as wellsburgh, virginia. i stopped with father james. here i preached twice, and baptized three persons; came on by stage and steamboats to pittsburg; from thence took the canal to leechburgh, where i stopped and preached to a small number of saints, raised up by the instrumentality of father nickerson--in good spirits. as i left this place about nine o'clock in the morning, the most remarkable phenomenon occurred in the heavens that i ever witnessed. there appeared two bright and luminous bodies, one on the north and the other on the south of the sun; in length about ten yards, inclining to a circle resembling a rainbow, about fifty yards distant from the sun; apparently east about twenty-five yards, was a body of light as brilliant almost as the sun itself; and on the west, a great distance from the sun, {203} appeared a white semi-circle passing half way round the horizon, and another crossing it at right angles, exhibiting a scene of the sublimest kind. it was a great wonder to the passengers on board the boat. put this with the fact that the jews are gathering home, and that all europe is in commotion and on the eve of breaking out in open hostilities; and also that the tree of liberty, which has long flourished in the republican soil of america, has been girdled, and her green foliage, which has shielded and protected the sons of oppression from the scorching rays of despotic power, already begins to wither like the accursed fig tree--and what language do these speak to the saints! "lift up your heads, for your redemption draweth near!" * * * * * * i came on, and met with the saints in chester county, pennsylvania, laboring there about one week with brother barnes, where we added six to their number. i preached about one week in philadelphia, and baptized twelve; came on to this place with brothers snow and barnes, and held a two-days' meeting, at which sixteen were baptized. i shall return to philadelphia in a few days, where i expect to meet brother page, and then, if the lord will, after holding a few meetings in this country, we shall proceed on to new york, there to take ship and sail over the seas. orson hyde. on the night of the 28th, elder heber c. kimball had the following dream, as related by himself: _elder heber c. kimball's dream_. having great anxiety for the welfare of the small branch which we had raised in london, i retired to rest and had the following dream. i thought that we dug a well on high ground in order to obtain water, and after digging some considerable time, we came to an excellent spring; we then commenced to back it up, but before it was finished, we had occasion to leave for a short time and when we returned to complete it, we found it carefully filled up with sand, and all attempts to remove it proved unavailing, we thought it better to choose another spot on lower ground, where we were successful. when we returned to london, we experienced a perfect fulfillment of my dream--having to open a new preaching place at barrett's academy, king square, goswell road, our former place being closed against us. _tuesday, 29_.--elders heber c. kimball and george a. smith left london for the manchester conference. _saturday, october 3_. {204} _minutes of the general conference of the church of jesus christ of latter-day saints, held in nauvoo, hancock county, illinois, beginning october 3, 1840_. the conference was opened with prayer by president william marks. president joseph smith was then unanimously called to the chair, and robert b. thompson appointed clerk. a letter from elders bent and harris, and one from elder john e. page were then read by the clerk, which gave very satisfactory accounts of their mission. on motion, resolved: that a committee be appointed to ordain such as have recommends to this conference for ordination, and that jonathan h. hale, elisha h. groves, charles c. rich, john murdock, and simeon carter, compose said committee, and report their proceedings before the conference closes. the president arose and stated that there had been several depredations committed on the citizens of nauvoo, and thought it expedient that a committee be appointed to search out the offenders, and bring them to justice. whereupon it was resolved: that joseph smith, elias higbee, william marks, vinson knight, william law, charles c. rich, and dimick b. huntington, compose said committee. on motion, resolved: that robert b. thompson be appointed the general church clerk, in the room of george w. robinson, who intends to remove to iowa. it having been requested by elder page, that the conference would appoint an elder to take charge of the church which he and elder hyde had raised up in cincinnati, on motion, resolved: that elder samuel bennett be appointed to preside there. the president then arose and stated that it was necessary that something should be done with regard to kirtland, so that it might be built up; and gave it as his opinion, that the brethren from the east might gather there, and also that it was necessary that some one should be appointed from this conference to preside over that stake. on motion, resolved: that elder almon w. babbitt be appointed to preside over the church in kirtland, and that he choose his own counselors. conference adjourned for one hour. one o'clock p. m. conference met pursuant to adjournment. an opportunity was given to the brethren who had any remarks to make on suitable locations for stakes of zion. elder h. w. miller stated that it was the desire of a number of the brethren residing in adams county, to have a stake appointed at mount ephrain in that county, and stated the advantages of the place for agricultural purposes. {205} on motion, resolved: that a stake be appointed at mount ephraim, in adams county. there being several applications for the appointment of stakes, it was resolved: that a committee be appointed to organize stakes between this place and kirtland, and that hyrum smith, lyman wight, and almon w. babbitt, compose said committee. the president then spoke of the necessity of building a "house of the lord" in this place. whereupon it was resolved: that the saints build a house for the worship of god, and that reynolds cahoon, elias higbee, and alpheus cutler be appointed a committee to build the same. on motion, resolved: that a commencement be made ten days from this date, and that every tenth day be appropriated for the building of the house. president hyrum smith arose and stated that there were several individuals who, on moving to this place, had not settled with their creditors, and had no recommend from the branches of the churches where they had resided. on motion, resolved: that those persons moving to this place, who do not bring a recommend, be disfellowshiped. john c. bennett, m. d., then spoke at some length, on the oppression to which the church had been subjected, and remarked that it was necessary for the brethren to stand by each other, and resist every unlawful attempt at persecution. elder lyman wight then addressed the meeting. adjourned till tomorrow morning. _sunday morning, october 4_. conference met pursuant to adjournment, and was opened with prayer by elder almon w. babbitt. the clerk was then called upon to read the report of the presidency in relation to the city plat, after which the president made some observations on the status of the debts on the city plat, which will appear at the close of these conference minutes, and advised that a committee be appointed to raise funds to liquidated the same. on motion, resolved: that william marks and hyrum smith compose said committee. on motion, resolved: that a committee be appointed to draft a bill for the incorporation of the town of nauvoo, and other purposes. _resolved_: that joseph smith, john c. bennett, and robert b. thompson be said committee. _resolved_: that john c. bennett be appointed delegate, to urge the passage of said bill through the legislature. president hyrum smith then rose and gave some general instructions to the church. conference adjourned for one hour. {206} one o'clock p. m. conference met pursuant to adjournment, and was opened with prayer by elder john p. greene. president joseph smith then rose and delivered a discourse on the subject of baptism for the dead, which was listened to with considerable interest, by the vast multitude assembled. dr. john c. bennett from the committee to draft a charter for the city, and for other purposes, reported the outlines thereof. on motion, resolved: that the same be adopted. elder ebenezer robinson then rose and gave an account of the printing of another edition of the book of mormon, and stated that it was now nearly completed, and that arrangements had been made for the printing of the hymn-book, book of doctrine and covenants, &c. conference adjourned to monday morning. _monday morning, october 5_. conference met pursuant to adjournment, and was opened with prayer by elder lyman wight. elder robert b. thompson, after a few preliminary remarks, read an article on the priesthood, composed by president joseph smith, which will appear at the close of the conference minutes; after which elder babbitt delivered an excellent discourse on the same subject, at considerable length. conference adjourned for one hour. during the intermission a large number was baptized. two o'clock p. m. conference met pursuant to adjournment. elder lyman wight addressed the congregation on the subject of baptism for the dead, and other subjects of interest to the church. the president then made some observations and pronounced his benediction on the assembly. dr. john c. bennett said that many persons had been accused of crime, and been looked upon as guilty, when on investigation it has been ascertained that nothing could be proved against them. whereupon, on motion, it was resolved: that no person be considered guilty of crime, unless proved so by the testimony of two or three witnesses. he next brought before the conference the treatment the saints had experienced in missouri, and wished to know whether the conference would take any further steps in relation to obtaining redress. on motion, resolved: that elias higbee and robert b. thompson be appointed a committee to obtain redress for the wrongs sustained in missouri. the committee on ordinations reported that they had ordained thirty-nine to the ministry. {207} on motion, resolved: that this conference be dismissed, and that the next conference be held on the 6th day of april next. joseph smith, president. robert b. thompson, clerk. the following is the article on priesthood referred to in the conference minutes: priesthood. in order to investigated the subject of the priesthood, so important to this, as well as every succeeding generation, i shall proceed to trace the subject as far as i possibly can from the old and new testaments. there are two priesthoods spoken of in the scriptures, viz., the melchisedek and the aaronic or levitical. although there are two priesthoods, yet the melchisedek priesthood comprehends the aaronic or levitical priesthood, and is the grand head, and holds the highest authority which pertains to the priesthood, and the keys of the kingdom of god in all ages of the world to the latest posterity on the earth, and is the channel through which all knowledge, doctrine, the plan of salvation, and every important matter is revealed from heaven. its institution was prior to "the foundation of this earth, or the morning stars sang together, or the sons of god shouted for joy," and is the highest and holiest priesthood, and is after the order of the son of god, and all other priesthoods are only parts, ramifications, powers and blessings belonging to the same, and are held, controlled, and directed by it. it is the channel through which the almighty commenced revealing his glory at the beginning of the creation of this earth, and through which he has continued to reveal himself to the children of men to the present time, and through which he will make known his purposes to the end of time. commencing with adam, who was the first man, who is spoken of in daniel as being the "ancient of days," or in other words, the first and oldest of all, the great, grand progenitor of whom it is said in another place he is michael, because he was the first and father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom christ was first revealed, and through whom christ has been revealed from heaven, and will continue to be revealed from henceforth. adam holds the keys of the dispensation of the fullness of times; i. e., the dispensation of all the times have been and will be revealed through him from the beginning to christ, and from christ to the end of all the dispensations that are to be {208} revealed. "having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fullness of times he might gather together in one all things in christ, both which are in heaven, and which are on earth; even in him." (ephesians, 1st chap., 9th and 10 verses). now the purpose in himself in the winding up scene of the last dispensation is that all things pertaining to that dispensation should be conducted precisely in accordance with the preceding dispensations. and again, god purposed in himself that there should not be an eternal fullness until every dispensation should be fulfilled and gathered together in one, and that all things whatsoever, that should be gathered together in one in those dispensations unto the same fullness and eternal glory, should be in christ jesus; therefore he set the ordinances to be the same forever and ever, and set adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them. "are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" (hebrews, i, 14). these angels are under the direction of michael or adam, who acts under the direction of the lord. from the above quotation we learn that paul perfectly understood the purposes of god in relation to his connection with man, and that glorious and perfect order which he established in himself, whereby he sent forth power, revelations, and glory. god will not acknowledge that which he has not called, ordained, and chosen. in the beginning god called adam by his own voice. "and the lord called unto adam and said unto him, where art thou? and he said, i heard thy voice in the garden, and i was afraid because i was naked, and hid myself." (see genesis 3rd chap., 9, 10.) adam received commandments and instructions from god: this was the order from the beginning. that he received revelations, commandments and ordinances at the beginning is beyond the power of controversy; else how did they begin to offer sacrifices to god in an acceptable manner? and if they offered sacrifices they must be authorized by ordination. we read in (genesis, 4th chap., 4th), that abel brought of the firstlings of the flock and the fat thereof, and the lord had respect to abel and to his offering. and, again, "by faith abel offered unto god a more excellent sacrifice than cain, by which he obtained witness that he was righteous, god testifying of his gifts; and by it he being dead, yet speaketh." (hebrews xi:4). how doth he yet speak? why he magnified the priesthood which was conferred upon him, and died a righteous man, and therefore has become an angel of god by receiving his body from the dead, holding still the keys of his dispensation; and was sent down from heaven unto {209} paul to minister consoling words, and to commit unto him a knowledge of the mysteries of godliness. and if this was not the case, i would ask, how did paul know so much about abel, and why should he talk about his speaking after he was dead? hence, that he spoke after he was dead must be by being sent down out of heaven to administer. this, then, is the nature of the priesthood; every man holding the presidency of his dispensation, and one man holding the presidency of them all, even adam: and adam receiving his presidency and authority from the lord, but cannot receive a fullness until christ shall present the kingdom to the father, which shall be at the end of the last dispensation. the power, glory and blessings of the priesthood could not continue with those who received ordination only as their righteousness continued; for cain also being authorized to offer sacrifice, but not offering it in righteousness, was cursed. it signifies, then, that the ordinances must be kept in the very way god has appointed; otherwise their priesthood will prove a cursing instead of a blessing. if cain had fulfilled the law of righteousness as did enoch, he could have walked with god all the days of his life, and never failed of a blessing. "and enoch walked with god after he begat methuselah 300 years, and begat sons and daughters, and all the days of enoch were 365 years; and enoch walked with god, and he was not, for god took him." (gen. 5th chap., 22nd ver.) now this enoch god reserved unto himself, that he should not die at that time, and appointed unto him a ministry unto terrestrial bodies, of whom there has been but little revealed. he is reserved also unto the presidency of a dispensation, and more shall be said of him and terrestrial bodies in another treatise. he is a ministering angel, to minister to those who shall be heirs of salvation and appeared unto jude as abel did unto paul; therefore jude spoke of him (14, 15 verses). and enoch, the seventh from adam, revealed these sayings: "behold, the lord cometh with ten thousand of his saints." paul was also acquainted with this character, and received instructions from him. "by faith enoch was translated, that he should not see death, and was not found, because god had translated him; for before his translation he had this testimony, that he pleased god; but without faith, it is impossible to please him, for he that cometh to god must believe that he is, and that he is a revealer to those who diligently seek him." (heb. 11, 5). now the doctrine of translation is a power which belongs to this priesthood. there are many things which belong to the powers of the priesthood and the keys thereof, that have been kept hid from {210} before the foundation of the world; they are hid from the wise and prudent to be revealed in the last times. many have supposed that the doctrine of translation was a doctrine whereby men were taken immediately into the presence of god, and into an eternal fullness, but this is a mistaken idea. their place of habitation is that of the terrestrial order, and a place prepared for such characters he held in reserve to be ministering angels unto many planets, and who as yet have not entered into so great a fullness as those who are resurrected from the dead. "others were tortured, not accepting deliverance, that they might obtain a better resurrection." (see heb. 11th chap., part of the 35th verse.) now it was evident that there was a better resurrection, or else god would not have revealed it unto paul. wherein then, can it be said a better resurrection. this distinction is made between the doctrine of the actual resurrection and translation: translation obtains deliverance from the tortures and sufferings of the body, but their existence will prolong as to the labors and toils of the ministry, before they can enter into so great a rest and glory. on the other hand, those who were tortured, not accepting deliverance, received an immediate rest from their labors. "and i heard a voice from heaven, saying, blessed are the dead who die in the lord, for from henceforth they do rest from their labors and their works do follow them." (see revelation, 14th chap., 13th verse). they rest from their labors for a long time, and yet their work is held in reserve for them, that they are permitted to do the same work, after they receive a resurrection for their bodies. but we shall leave this subject and the subject of the terrestrial bodies for another time, in order to treat upon them more fully. the next great, grand patriarch [after enoch] who held the keys of the priesthood was lamech. "and lamech lived one hundred and eighty-two years and begat a son, and he called his name noah, saying, this same shall comfort us concerning our work and the toil of our hands because of the ground which the lord has cursed." (see gen. 5th chap., 28th and 29th verses.) the priesthood continued from lamech to noah: "and god said unto noah, the end of all flesh is before me, for the earth is filled with violence through them, and behold i will destroy them with the earth." (gen. 6: 13.) thus we behold the keys of this priesthood consisted in obtaining the voice of jehovah that he talked with him [noah] in a familiar and friendly manner, that he continued to him the keys, the covenants, the power and the glory, with which he blessed adam at the beginning; and the offering of sacrifice, which also shall be continued at the last time; for all the ordinances and duties that ever have been required by {211} the priesthood, under the directions and commandments of the almighty in any of the dispensations, shall all be had in the last dispensation, therefore all things had under the authority of the priesthood at any former period, shall be had again, bringing to pass the restoration spoken of by the mouth of all the holy prophets; then shall the sons of levi offer an acceptable offering to the lord. "and he shall sit as a refiner and purifier of silver: and he shall purify the sons of levi, and purge them as gold and silver, that they may offer unto the lord." (see malachi 3:3). it will be necessary here to make a few observations on the doctrine set forth in the above quotation, and it is generally supposed that sacrifice was entirely done away when the great sacrifice [_i. e_., the sacrifice of the lord jesus] was offered up, and that there will be no necessity for the ordinance of sacrifice in future; but those who assert this are certainly not acquainted with the duties, privileges and authority of the priesthood, or with the prophets. the offering of sacrifice has ever been connected and forms a part of the duties of the priesthood. it began with the priesthood, and will be continued until after the coming of christ, from generation to generation. we frequently have mention made of the offering of sacrifice by the servants of the most high in ancient days, prior to the law of moses; which ordinances will be continued when the priesthood is restored with all its authority, power and blessings. elijah was the last prophet that held the keys of the priesthood, and who will, before the last dispensation, restore the authority and deliver the keys of the priesthood, in order that all the ordinances may be attended to in righteousness. it is true that the savior had authority and power to bestow this blessing; but the sons of levi were too prejudiced. "and i will send elijah the prophet before the great and terrible day of the lord," etc., etc. why send elijah? because he holds the keys of the authority to administer in all the ordinances of the priesthood; and without the authority is given, the ordinances could not be administered in righteousness. it is a very prevalent opinion that the sacrifices which were offered were entirely consumed. this was not the case; if you read leviticus, second chap., second and third verses, you will observe that the priests took a part as a memorial and offered it up before the lord, while the remainder was kept for the maintenance of the priests; so that the offerings and sacrifices are not all consumed upon the altar--but the blood is sprinkled, and the fat and certain other portions are consumed. these sacrifices, as well as every ordinance belonging to the priesthood, will, when the temple of the lord shall be built, and the sons of levi be purified, be fully restored and attended to in all their powers, ramifications, and blessings. this ever did and ever will exist when the {212} powers of the melchisedic priesthood are sufficiently manifest; else how can the restitution of all things spoken of by the holy prophets be brought to pass? it is not to be understood that the law of moses will be established again with all its rites and variety of ceremonies; this has never been spoken of by the prophets; but those things which existed prior to moses' day, namely, sacrifice, will be continued. it may be asked by some, what necessity for sacrifice, since the great sacrifice was offered? in answer to which, if repentance, baptism, and faith existed prior to the days of christ, what necessity for them since that time? the priesthood has descended in a regular line from father to son, through their succeeding generations. (see book of doctrine and covenants). [2] report of the presidency. [3] the first presidency of the church of jesus christ of latter-day saints would respectfully report- that they feel rejoiced to meet the saints at another general conference, and under circumstances as favorable as the present. since our settlement in illinois we have for the most part been treated with courtesy and respect, and a feeling of kindness and of sympathy has generally been manifested by all classes of the community, who, with us, deprecate the conduct of those men whose dark and blackening deeds are stamped with everlasting infamy and disgrace. the contrast between our past and present situation is great. two years ago mobs were threatening, plundering, driving and murdering the saints. our burning houses lighted up the canopy of heaven. our women and children, houseless and destitute, had to wander from place to place to seek a shelter from the rage of persecuting foes. now we enjoy peace, and can worship the god of heaven and earth without molestation, and expect to be able to go forward and accomplish the great and glorious work to which we have been called. under these circumstances we feel to congratulate the saints of the most high, on the happy and pleasing change in their circumstances, condition and prospects, and which those who shared in the perils and distress, undoubtedly appreciate; while prayers and thanksgivings daily ascend to that god who looked upon our distresses and delivered us from danger and death, and whose hand is over us for good. from the unpropitious nature of the weather, we hardly expected to behold so many of our friends on this occasion; in this, however, we are agreeably disappointed, which gives us strong assurance that the saints are as zealous, untiring, and energetic as ever, in the great work of the last days; and gives us joy and consolation, and greatly {213} encourages us, while contending with the difficulties which necessarily lie in our way. let the brethren ever manifest such a spirit, and hold up our hands, and we must, we will go forward; the work of the lord shall roll forth, the temple of the lord be reared, the elders of israel be encouraged, zion be built up, and become the praise, the joy, and the glory of the whole earth, and the song of praise, glory, honor, and majesty to him that sitteth upon the throne, and to the lamb for ever and ever, shall reverberate from hill to hill, from mountain to mountain, from island to island, and from continent to continent, and the kingdoms of this world become the kingdom of our god and his christ. we are glad indeed to know that there is such a spirit of union existing throughout the churches, at home and abroad, on this continent, as well as on the islands of the sea; for by this principle, and by a concentration of action, shall we be able to carry into effect the purposes of our god. from the elders abroad we receive the most cheering accounts. wherever the faithful laborer has gone forth weeping, sowing the seed of truth, he has returned with joy, bringing his sheaves with him; and the information we receive from all quarters is that the laborers are few and that the harvest is great. many wealthy and influential people have embraced the gospel, so that not only will the poor rejoice in that they are exalted, but the rich in that they are made low. the calls to the southern states are indeed great; many places which a short time ago would think it a disgrace to give shelter to a "mormon," on account of the many misrepresentations which were abroad, now desire to hear an elder of the church of the latter-day saints. on the islands of the sea, namely, great britain, there continues to be a steady flow of souls into the church. branches have been organized in many large and populous cities, and the whole land appears to be thirsting for the pure streams of knowledge and salvation. the twelve have already printed a new edition of the hymn-book, and they issue a monthly periodical in that land. several families have already arrived here from england, and a number more are on their way to this place, and are expected this fall. if the work rolls forth with the same rapidity it has heretofore done, we may soon expect to see flocking to this place, people from every land and from every nation; the polished european, the degraded hottentot, and the shivering laplander; persons of all languages, and of every tongue, and of every color; who shall with us worship the lord of hosts in his holy temple and offer up their orisons in his sanctuary. it was in consideration of these things, and that a home might be provided for the saints, that induced us to purchase the present city for a place of gathering for the saints, and the extensive tract of land on {214} the opposite side of the mississippi. although the purchase at the time, and under the peculiar circumstances of the church, appeared to many to be large and uncalled for; yet from what we now see, it is apparent to all that we shall soon have to say, "this place is too straight, give us room that we may dwell." we therefore hope that the brethren who feel interested in the cause of truth, and desire to see the work of the gathering of israel roll forth with power, will aid us in liquidating the debts which are now owing, so that the inheritances may be secured to the church, and which eventually will be of great value. the good spirit which is manifested on this occasion, the desire to do good, and the zeal for the honor of the church, inspires us with confidence that we shall not appeal in vain, but that funds will be forthcoming on this occasion, sufficient to meet the necessities of the case. it is with great pleasure that we have to inform the church that another edition of the book of mormon has been printed, and which is expected on from cincinnati in a short time; and that arrangements are making for printing the book of doctrine and covenants, hymn-book, &c.; so that the demand which may exist for these works will soon be supplied. in conclusion we would say, brethren and sisters, be faithful, be diligent, contend earnestly for the faith once delivered to the saints; let every man, woman and child realize the importance of the work, and act as if success depended on his individual exertion alone; let all feel an interest in it, and then consider they live in a day, the contemplation of which animated the bosoms of kings, prophets, and righteous men thousands of years ago--the prospect of which inspired their sweetest notes, and most exalted lays, and caused them to break out in such rapturous strains as are recorded in the scriptures; and by and by we will have to exclaim, in the language of inspiration- the lord has brought again zion, the lord hath redeemed his people israel. _tuesday, october 6_. _minutes of a general conference in england_. minutes of a general conference of the church of jesus christ of latter-day saints, held at carpenter's hall, manchester, tuesday, the 6th day of october, 1840, it being the first day of the seventh month of the eleventh year of the church; when the following officers of the traveling high council were present, viz.: elders brigham young, heber c. kimball, orson pratt, willard richards, wilford woodruff, and george a. smith; other officers: high priests 5, elders 19, priests 28, teachers 4, and deacons 2. the meeting being called to order at 10 o'clock by elder brigham young, {215} it was moved by elder young, seconded by elder woodruff, that elder orson pratt be president off the conference, which was carried unanimously. elder george walker was chosen clerk. after singing, and prayer by the president, the following statistical report was read: conferences and branches. members. elders. priests. teachers. deacons. preston conference (including all the branches in the care of 665 18 23 11 2 elders melling and withnall) as represented by elder melling potteries were represented by elder alfred cordon 248 9 32 9 9 birmingham branch, represented by elder alfred cordon 4 west bromwich, represented by elder alfred cordon 21 3 1 clitheroe conference, represented by thomas smith 295 10 11 9 3 herefordshire, &c., represented by thoedore curtis 1007 19 78 15 1 glasgow, and regions round about, represented by samuel mulliner 492 8 7 5 3 hilsboro branch, ireland, represented by theodore curtis 5 isle of man branch, represented by hiram clark 6 liverpool conference, represented by priest william mitchell 100 3 4 2 1 london branch, represented by elder heber c. kimball 11 2 macclesfield, represented by priest i. brown 71 6 2 2 altrincham conference, (including middlewich, nortwich, and 82 1 3 3 3 peover,) represented by elder william berry bedford branch, represented by elder brigham young 36 1 1 stockport, represented by elder martin littlewood 140 2 5 2 1 bolton, represented by priest barroes 61 2 1 duckinfield, represented by elder albiston 76 1 3 1 edinburg conference, represented by orson pratt 43 2 pendlebury branch, represented by henry royle 36 2 eccles, represented by brother e. leather 13 3 whitefield, represented by elder walker johnson 39 1 2 3 ratcliffe, represented by john allen 16 1 2 brampton, represented by thomas tweddle 40 1 1 1 alston, represented by john sanders 39 2 1 2 newcastle-upon-tyne, represented by amos fielding 6 2 1 manchester, represented by brigham young 364 4 27 6 1 ancrum, represented by orson pratt 9 the president brought before the conference the subject of ordinations, and after various observations thereon, it was proposed by elder george a. smith, that for the future, ordinations be not attended to, except by the traveling high council or under such restrictions as they may adopt in reference thereto. elder young spoke on the subject of conferences, and also with respect of restricting ordination; and after taking into consideration the great expense attendant upon holding general conferences, and the inconvenience experienced by members attending them, suggested, that for the future, general conferences should in a great measure be done away with, or restricted to the traveling high council to hold conferences at such places and times as they may think proper. {216} the meeting adjourned at 12 o'clock. at 2 o'clock the meeting opened with prayer, after which elder kimball spoke on the subject of elders taking upon themselves the responsibility of ordaining officers in this church; after pointing out the evils that might result therefrom, he proceeded to treat upon the duty of members towards those who preside over them in the lord, and respecting the members administering to the temporal necessities of those whose calling it is to labor amongst them in spiritual things. moved by elder willard richards, seconded by elder thomas smith, and carried unanimously, that all ordinations be confined to or under the regulations of the traveling high council. elder young called the attention of the conference to the case of emma bolton, a sister from the potteries, who had conducted herself disorderly. elder johnson and others spoke of several cases of improper conduct on her part; after which it was moved by elder young, seconded by elder kimball, and carried unanimously, that emma bolton be cut off from the church. the president [of the conference, elder orson pratt], then called the attention of the conference to a letter from isaac brown and other officers of the church at macclesfield, concerning elder heath, and also to some half a dozen charges preferred by the said isaac brown, james galley, edward horrocks, and john horrocks, against the said samuel heath, for several items of misconduct, and neglecting the duties of his office; to all of which charges elder heath pleaded not guilty. the complainants then entered into proof of the several items, to which elder heath replied by stating that the charges against him were in consequence of a misunderstanding, &c. the proceedings opened a wide field for instruction from elder young, followed by the president, who recommended the parties to become reconciled to each other, stating that he did not consider the charges preferred against elder heath sufficiently substantiated to withdraw fellowship from him; when it was moved and seconded, that no further proceeding be taken on this subject; carried unanimously. the conference then adjourned till 7 o'clock. p. m. at 7 o'clock the meeting was opened with prayer. the president having made such preliminary remarks as the importance of the subject called forth, proceeded to call upon those who were willing to volunteer their services to labor in the vineyard of the lord, when the officers gave their names as follows: high priests--hiram clark, thomas smith, alfred cordon, thomas kington, orson pratt, brigham young, heber c. kimball, willard richards, wilford woodruff, george a. smith. elders--george d. watt, john parkinson, david moss, martin {217} littlewood, william parr, samuel heath, john sanders, theodore curtis, henry royle, thomas tweddle, john leigh, amos fielding, thomas richardson. priests--william snailam, william speakman, john needham, james mahon, frederick cook, robert crooks, william mitchell, william black, robert williams, william jones, thomas pollitt, richard steele, john burns, joseph knowles, richard benson, john wyche, william roylance, joseph street, joseph white. moved, seconded, and carried, that elder george d. watt go to edinburgh; elder alfred cordon to birmingham, and also take charge of the staffordshire potteries conference, and that john burns, priest, go with him. elder thomas kington to take charge of the herefordshire conferences as heretofore, also garway; and william snailam and joseph knowles, priests, to accompany him. robert crooks, priest, to go to bolton; thomas richardson, elder, and john needham, priest, to go to herefordshire; elder hiram clark to go to the isle of man; elder thomas tweddle to glasgow; elder john sanders to labor at alston, and go to carlisle as soon as practicable. elder amos fielding to go to newcastle-upon-tyne; elder john parkinson to greenock; elder henry royle and frederick cook, priest, to cly in flintshire; william mitchell, priest, to leeds; elder thomas smith to remain at clitheroe; elder john leigh, and james mahon, priest, to go to arden, cheshire, and joseph white and richard steele, priests, to labor under the direction of elder cordon. elder john smith to be ordained high priest, to take charge of the church in manchester and the regions round about: elder peter melling to take charge of the church as heretofore, in connection with elder h. withnall; and john wyche, priest, to go into staffordshire, and labor under the direction of alfred cordon. moved and seconded, that the remainder of the officers who have volunteered, be left to the traveling high council to dispose of, and appoint to such places as they may judge expedient; carried. moved and seconded, that in consequence of there not being time to transact all the business of this conference, the ordination of officers be left to the traveling high council to ordain from time to time such members as they may consider requisite; carried. elder young then addressed the meeting on the propriety of establishing a fund for the support and clothing of such members as may from time to time be called out to labor in the vineyard, and whose circumstances may require that their necessities may be administered unto. the president then addressed the meeting on the same subject, {218} and pointed out the difference between preaching for money and the elders having their necessities ministered unto, while they are called to labor "without taking thought for the morrow." elder richards followed upon the same subject; also elder kimball; after which elder young moved, that wherever a branch of the church is established, two members be appointed to receive the weekly voluntary contributions of the members, for promoting the spread of the gospel, and the same to be disposed of by the vote of the church in council with the twelve apostles; seconded by elder george a. smith, and carried. the minutes were then read and accepted, and the conference adjourned _sine die_. orson pratt, president, george walker, secretary. _thursday, 8_. _minutes of council of the twelve in england_. minutes of a council of the twelve, viz., brigham young, heber c. kimball, orson pratt, wilford woodruff, george a. smith, and willard richards; also hiram clark, and reuben hedlock, high priests, at the house of willard richards, no. 1, chapman street, manchester; brigham young presiding. moved by elder kimball, that elder willard richards take charge of the _millennial star_, seconded and carried. voted that our publishing office be removed to london as soon as circumstances will permit; and that elders hedlock and curtis go where they please to labor. willard richards, clerk. footnotes: 1. the foregoing is an editorial in the _times and seasons_ for september, 1840. 2. a discourse on the same subject to the twelve will be found in vol. iii, p. 385, _et seq_. 3. this is the report referred to in the conference minutes. {219} chapter xii. progress of the work in great britain--the saints at kirtland reproved for their course during the missouri persecutions--the prophet's address to the twelve and saints in great britain. _saturday, october 10_.--elder george a. smith returned to london, and was soon followed by elder woodruff. [sidenote: charges against oliver walker.] david fulmer preferred a charge against oliver walker "for reporting certain slanderous stories of a fallacious and calumniating nature, calculated to stigmatize, and raise a persecution against the church and individuals in it, in this place, [nauvoo], and for other acts of unchristianlike conduct," before the high council at nauvoo. the defendant pleaded that "he was not prepared to meet the charge, it being too indefinite." council adjourned till next day. _sunday, 11_.--high council met according to adjournment. the charge against oliver walker was taken up, and the following substituted for the first charge: _minutes of the high council_. _to the high council of the church of jesus christ at nauvoo_: for and in behalf of said church, i prefer a charge against elder oliver walker, for several different offenses hereinafter set forth, as said to be by him done, performed, said, and committed, as well as various duties omitted, all of which was done at different times, periods, places, and seasons, subsequent to september 1st, a. d. 1838, to-wit.: for a general course of procedure, of acts, doings, and words, and suggestions by him, the said elder oliver walker, done, performed, said, spoken, hinted at, and suggested, both directly and indirectly, and {220} as calculated to be derogatory to the character of the heads and leaders of the church, and extremely injurious and hurtful to the upbuilding, welfare, being, and advancement of the same, namely, for fleeing from, quitting, and deserting the society, ranks, and needs of his brethren, in times of difficulty with, and danger from their enemies, "the mob;" restraining from the use of his brethren, his influence, efforts, and needful assistance, at such times of need; as also for joining with, and strengthening the hands, will, evil pursuits, and designs of the mob, and gentile enemies of the church, by expressions, hints, and suggestions of wavering and dubious nature, respecting the faith and order of the church, and of the professed calling, qualifications, proceedings, &c., of joseph smith, jun., as a seer, prophet, and one called to bring to light the fullness of the gospel, &c., in these last days. likewise for advancing ideas, notions, or opinions, that the different orders or sects, namely, methodists and others, could by a pursuit in their faith, order, and pursuits, as readily obtain every celestial attainment and gospel advantage, as they could by embracing and pursuing the system brought forth by joseph smith, jun., in these last days. and moreover for suggesting within the last six months, at alton, nauvoo, intermediate and adjacent places, that in the church at nauvoo there did exist a set of pilferers, who were actually thieving, robbing, plundering, taking and unlawfully carrying away from missouri, certain goods and chattels, wares and property; and that the act and acts of such supposed thieving, &c., was fostered and conducted by the knowledge and approbation of the heads and leaders of the church, viz., by the presidency and high council; all of which items set forth as aforesaid, together with any and all corroborating acts, doings, hints, expressions, and suggestions in any way belonging to, or connected with, any or all of the aforesaid accusations, he, the said oliver walker, is hereby notified to prepare to defend in said trial. dated october 11, 1840, nauvoo. david fulmer. walker pleaded that he was not prepared to defend himself, and the trial was deferred at his request till april conference. _letter of heber c. kimball et al. to messrs. ebenezer robinson and don carlos smith--reporting affairs in the british mission_. manchester, england, october 12, 1840. _messrs. ebenezer robinson, and don carlos smith_: dear brethren:--we left manchester immediately after the july {221} conference, for the purpose of visiting the city of london. we visited the churches which lay on our route through staffordshire, herefordshire, worcestershire, and gloucestershire; and we had many interesting meetings, baptizing and confirming daily, as we passed along. we baptized forty in one day; many new doors were opening, and all things indicated a short work in england. the last meeting we held among the saints while on this journey, was in a field in leigh, gloucestershire, on the 16th of august. we had an interesting time; we baptized fifteen, and ordained one elder and two priests. two methodist priests came twelve miles to hear; we baptized them after the first sermon, and confirmed and ordained them at the same time, and sent them to preach the gospel. we parted with the saints there on the 17th, went to cheltenham, (five miles), and spent the night. there were several saints in that place. on the 18th we took coach and rode forty miles, through a level farming country, something like illinois prairie; we passed through oxfordshire, leaving the oxford university a little upon our left. this university consists of twenty colleges endowed, and five halls not endowed; and is considered the largest and most noted university in the world. we then took the railroad and traveled seventy miles, had a splendid view of windsor castle as we passed along. we landed at the london terminus of the great western railway at 4 o'clock in the evening. from thence we took coach and rode a few miles into the city; we walked over london bridge, and called upon mr. allgood, 19 king street, borough. mrs. allgood is sister to elder theodore turley's wife; she treated us kindly, gave us such refreshments as we needed, and directed us to lodgings in the neighborhood, where we spent the night. after which we immediately commenced our researches through this great metropolis, for the honest in heart and the meek of the earth. we first commenced by visiting the ministers and preachers of the various orders, and requested the privilege of delivering our message unto the people in their churches and chapels; but of course you will not be astonished when we inform you that they denied us this privilege, and rejected our testimony. we went to and fro through the city of london, from day to day, endeavoring to get some door open whereby we could warn the people and search out the honest in heart; when on diligent search we found the whole city given to covetousness, (which is idolatry), priestcraft, tradition, superstition, and all manner of abominations, wickedness and uncleanness; and all doors closed against us. we did not hesitate to stand in the midst of the streets, and, jonah like, cry repentance unto the inhabitants of that mighty city--the {222} metropolis of england--the pride and glory of britain--the boast of the gentiles, and the largest commercial city in the world--containing over one million five hundred thousand souls, who are ripening in iniquity and preparing for the wrath of god; and like the ox going to the slaughter, know not the day of their visitation. we shall long remember standing together in the midst of that people, and bearing a message which will prove a savor of life unto life, or of death unto death, not only unto them, but unto all those unto whom the sound of the everlasting gospel shall come; even unto the whole world; and the judgment of the great day shall manifest the truth of it unto all nations. and it will ever sweeten the memory of that eventful period of our lives, to know that our labors, on that occasion, were not in vain; but we were enabled through toil, labor, diligent search, perseverance, and the great mercy of god, to find some of the blood of ephraim--a few honest souls who were willing to receive and obey the gospel; and that we were enabled to lay the foundation of a work in the city of london, which will not be removed until the city is warned, so that they will be left without excuse; and the saints gathered out to stand in holy places, while judgment works. until that time, the seed which we have sown there, will bring forth fruit, and the fruit will redound to the honor and glory of god. we have baptized eleven only, in the city of london, but through the faith and the mercy of god, we ere long expect a harvest of souls in that place; but we are willing to acknowledge, that in our travels, either in america or europe, we have never before found a people, from whose minds we have had to remove a greater multiplicity of objections, or combination of obstacles, in order to excite an interest in the subject and prepare the heart for the reception of the word of god, than in the city of london. while conversing with the common people concerning the gospel, we found their highest attainments to be, "why, i go to church or chapel and get my children christened, what more is necessary?" when we conversed with the learned, we found them too wise to be taught, and too much established in the traditions of their fathers to expect any change in the last days. while conversing with the ministers of the various orders of the day, upon the principles of the gospel, they would inform us that the ancient order of things was done away, and no longer needed; and some of them had preached forty years the good old religion, and god was with them, and they needed no more revelation, or healing the sick, or anything as manifest in the days of the apostles, for we can get along without them in this day of refinement, light and knowledge. when we arose to preach unto the people repentance, and baptism {223} for the remission of sins, the cry of "baptist, baptist," would be rung in our ears. if we spoke of the church and body of christ being composed of prophets, and apostles; as well as other members, "irvingites, irvingites," would immediately dash into the mind. if in the midst of our remarks, we even for once suffered the saying to drop from our lips, "the testimony of jesus is the spirit of prophecy," "o, you belong to johanna southcote," would be heard from several places at once. if we spoke of the second coming of christ, the cry would be, "aitkenites." if we made mention of the priesthood, they would call us "catholics." if we testified of the ministering of angels, the people would reply, "the irvingites have their angels, and even the duke of normandy is ready to swear that he has the administering of angels every night." these salutations, in connection with a multitude of others, of a similar nature, continued to salute our ears from day to day, until we were about ready to conclude that london had been such a perfect depot of the systems of the nineteenth century, that it contained six hundred three score and six different gods, gospels, redeemers, plans of salvation, religions, churches, commandments, (essential and non-essential), orders of preaching, roads to heaven and to hell; and that this order of things had so affected the minds of the people, that it almost required a horn to be blown from the highest heavens, in order to awaken the attention of the people, and prepare their minds to candidly hear and receive the doctrine of one gospel, one faith, one baptism, one holy ghost, one god, and one plan of salvation, and that, such as christ and the apostles preached. but notwithstanding this, we do not feel discouraged concerning a work being perfected in london, but firmly believe that many souls will embrace the fullness of the gospel there, though it will be through faith, diligence, perseverance, and prayer. having spent twenty-three days together in this first mission in the metropolis, and the time drawing near for our october conference, elder woodruff left the city on the 10th of september for the purpose of attending several conferences. he attended the bran green and gadfield elm conference, held in worcester on the 14th of september, and also the froomes hill conference, held in herefordshire on the 21st of september. at these two conferences, he heard represented, 40 branches of the church, containing 1,007 members, and 113 officers, viz., 19 elders, 78 priests, 15 teachers, and 1 deacon; the whole of whom had received the fullness of the everlasting gospel, and been baptized in less than seven months in that part of the vineyard which he first opened in the month of march; and the work is still progressing very rapidly throughout that region; and among the number baptized {224} there have not been much less than one hundred preachers of various sects. he also attended the conference in the staffordshire potteries, which met at hanley on the 28th of september; where were represented 231 members, 9 elders, 32 priests, 9 teachers, and 9 deacons; most of whom received the work since our arrival there last winter and spring. while he was attending these conferences, elders kimball and george a. smith continued their labors in london until the first of october, at which time we met together again in staffordshire, and enjoyed each other's company while journeying together to manchester, where the quorum of the traveling high council, with many elders and saints had the privilege of once more sitting in a general conference together, on the 6th of october in the carpenter's hall, where we heard represented 3,636 saints, and 383 official members. at the july conference there were 2,513 saints, and 256 official members, making an increase in three months of 1,113 saints and 127 official members, besides over 200 saints, including many elders, priests, teachers and deacons, who have emigrated to america; which would make over 1,300 additions to the church in europe during the last three months, and over two thousand since our conference in preston on the 15th of april; which representation at that time was 1,671 saints, and 132 official members. thus you see the lord hath given us an increase, and blessed the labors of the servants of god universally in this land, for which we feel thankful; and our constant prayer to god is that his kingdom may roll forth, that the messengers bearing the everlasting gospel may be diligent, meek, and humble, not weary in well doing, but waiting with patience for their reward, which lies at the end of the race, that their joy may be full. heber c. kimball, wilford woodruff, george a. smith. _saturday, 17_.--a conference was held in philadelphia, elder orson hyde presiding; 896 members were represented, including 24 elders, 11 priests, 6 teachers, 5 deacons, in pennsylvania, new york city, new jersey, and vicinity. [sidenote: remarkable visions by orson pratt.] parley p. pratt and family arrived in manchester, and resumed the editorial labors of the _star_. brother orson pratt has recently published a pamphlet, entitled "an interesting account of several remarkable visions, and of the late discovery {225} of ancient american records," comprising 31 pages giving a brief sketch of the rise of the church. _monday, 19_. _letter of joseph and hyrum smith to the saints in kirtland--reproving the saints for neglect of their brethren and sisters during the missouri persecutions_. nauvoo, hancock county, illinois, october 19th, 1840. _to the saints in kirtland, ohio_: dear beloved brethren in the kingdom and patience of jesus christ:--we take this opportunity of informing you that we yet remember the saints scattered abroad in the regions of kirtland, and feel interested in their welfare as well as in that of the saints at large. we have beheld with feelings peculiar to ourselves the situation of things in kirtland and the numerous difficulties to which the saints have been subjected, by false friends as well as open enemies. all these circumstances have more or less engaged our attention from time to time. we likewise must complain of the brethren who are in office and authority in the stake of kirtland, for not writing to us, and making known their difficulties and their affairs from time to time, so that they might be advised in matters of importance to the well being of said stake; but above all, for not sending one word of consolation to us while we were in the hands of our enemies, and thrust into dungeons. some of our friends from various sections sent us letters which breathed a kind and sympathetic spirit, and which made our afflictions and sufferings endurable. all was silent as the grave [from kirtland]; no feelings of sorrow, sympathy, or affection [was expressed] to cheer the heart under the gloomy shades of affliction and trouble through which we had to pass. dear brethren, could you realize that your brethren were thus circumstanced, and were to bear up under the weight of affliction and woe which was heaped upon them by their enemies, and you stand unmoved and unconcerned! where were the bowels of compassion? where was the love which ought to characterize the saints of the most high? did those high born and noble feelings lie dormant, or were you insensible to the treatment we received? however, we are disposed to leave these things to god, and to futurity, and feel disposed to forget this coldness on the part of the saints in kirtland, and to look to the future with more pleasure than while we contemplated the past; and shall by the assistance of our heavenly father, take such steps as we think best {226} calculated to promote the interests of the saints, and for the promotion of truth and righteousness, and the building up of the kingdom is these last days. the situation of kirtland was brought before the general conference, held at this place on the 3rd instant, when it was resolved that elder almon w. babbitt should be appointed to preside over the stake of kirtland, and that he be privileged to choose his own counselors. we therefore hope that the saints will hold up the hands of our beloved brother, and unite with him in endeavoring to promote the interests of the kingdom. it has been deemed prudent to advise the eastern brethren who desire to locate in kirtland, to do so; consequently you may expect an increase of members in your stake, who probably will be but young in the faith, and who will require kind treatment. we therefore hope the brethren will feel interested in the welfare of the saints, and will use all their endeavors to promote the welfare of the brethren who may think proper to take up their residence in that place. if you will put away from your midst all evil speaking, backbiting, and ungenerous thoughts and feelings: humble yourselves, and cultivate every principle of virtue and love, then will the blessings of jehovah rest upon you, and you will yet see good and glorious days; peace will be within your gates, and prosperity in your borders; which may our heavenly father grant in the name of jesus christ, is the prayer of yours in the bonds of the covenant, joseph smith, hyrum smith. an epistle of the prophet to the twelve. _to the traveling high council and elders of the church of jesus christ of latter-day saints in great britain_: beloved brethren:--may grace, mercy, and peace rest upon you from god the father and the lord jesus christ. having several communications lying before me from my brethren the twelve, some of which ere this have merited a reply, but from the multiplicity of business which necessarily engages my attention, i have delayed communicating with you to the present time. be assured, beloved brethren, that i am no disinterested observer of the things which are transpiring on the face of the whole earth; and amidst the general movements which are in progress, none is of more importance than the glorious work in which you are now engaged; consequently i feel some anxiety on your account, that you may by your virtue, faith, diligence and charity commend yourselves to one another, {227} to the church of christ, and to your father who is in heaven; by whose grace you have been called to so holy a calling; and be enabled to perform the great and responsible duties which rest upon you. and i can assure you, that from the information i have received, i feel satisfied that you have not been remiss in your duty; but that your diligence and faithfulness have been such as must secure you the smiles of that god whose servant you are, and also the good will of the saints throughout the world. the spread of the gospel throughout england is certainly pleasing; the contemplation of which cannot but afford feelings of no ordinary kind, in the bosom of those who have borne the heat and burden of the day; and who were its firm supporters and strenuous advocates in infancy, while surrounded with circumstances the most unpropitious, and its destruction threatened on all hands; like the gallant bark that has braved the storm unhurt, spreads her canvas to the breeze, and nobly cuts her way through the yielding wave, more conscious than ever of the strength of her timbers, and the experience and capability of her captain, pilot, and crew. it is likewise very satisfactory to my mind, that there has been such a good understanding between you, and that the saints have so cheerfully hearkened to council, and vied with each other in this labor of love, and in the promotion of truth and righteousness. this is as it should be in the church of jesus christ; unity is strength. "how pleasing it is for brethren to dwell together in unity!" let the saints of the most high ever cultivate this principle, and the most glorious blessings must result, not only to them individually, but to the whole church--the order of the kingdom will be maintained, its officers respected, and its requirements readily and cheerfully obeyed. love is one of the chief characteristics of deity, and ought to be manifested by those who aspire to be the sons of god. a man filled with the love of god, is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race. this has been your feeling, and caused you to forego the pleasures of home, that you might be a blessing to others, who are candidates for immortality, but strangers to truth, and for so doing, i pray that heaven's choicest blessings may rest upon you. being requested to give my advice respecting the propriety of your returning in the spring, i will do so willingly. i have reflected on the subject some time, and am of the opinion that it would be wisdom in you to make preparations to leave the scene of your labors in the spring. having carried the testimony to that land, and numbers having received it, the leaven can now spread without your being obliged to stay. another thing--there have been whisperings of the spirit that {228} there will be some agitations, excitements, and trouble in the land in which you are now laboring. i would therefore say, in the meantime be diligent: organize the churches, and let everyone stand in his proper place, so that those who cannot come with you in the spring, may not be left as sheep without a shepherd. i would likewise observe, that inasmuch as this place has been appointed for the gathering of the saints, it is necessary that it should be attended to in the order that the lord intends it should. to this end i would say, that as there are great numbers of the saints in england who are extremely poor, and not accustomed to the farming business, who must have certain preparations made for them before they can support themselves in this country, therefore to prevent confusion and disappointment when they arrive here, let those men who are accustomed to make machinery, and those who can command capital, though it be small, come here as soon as convenient, and put up machinery, and make such other preparations as may be necessary, so that when the poor come on, they may have employment to come to. this place has advantages for manufacturing and commercial purposes, which but very few can boast of; and the establishing of cotton factories, foundries, potteries, &c., would be the means of bringing in wealth, and raising it to a very important elevation. i need not occupy more space on this subject, as its reasonableness must be obvious to every mind. in my former epistle i told you my mind respecting the printing of the book of mormon, hymn-book, &c. i have been favored by receiving a hymn-book from you, and as far as i have examined it, i highly approve of it, and think it to be a very valuable collection. i am informed that the book of mormon is likewise printed, which i am glad to hear, and should be pleased to hear that it was printed in all the different languages of the earth. you can use your own pleasure respecting the printing of the doctrine and covenants. if there is a great demand for it, i have no objections, but would rather encourage it. i can say, that as far as i have been made acquainted with your movements, i am perfectly satisfied that they have been in wisdom; and i have no doubt, but that the spirit of the lord has directed you; and this proves to my mind that you have been humble, and your desires have been for the salvation of your fellow man, and not for your own aggrandizement, and selfish interests. as long as the saints manifest such a disposition, their counsels will be approved of, and their exertions crowned with success. there are many things of much importance, on which you ask counsel, but which i think you will be perfectly able to decide upon, as you are more conversant with the peculiar circumstances than i am; and i {229} feel great confidence in your united wisdom; therefore you will excuse me for not entering into detail. if i should see anything that is wrong, i would take the privilege of making known my mind to you, and pointing out the evil. if elder parley p. pratt should wish to remain in england some time longer than the rest of the twelve, he will feel himself at liberty to do so, as his family are with him, consequently his circumstances are somewhat different from the rest; and likewise it is necessary that someone should remain who is conversant with the rules and regulations of the church, and continue the paper which is published. consequently, taking all these things into consideration, i would not press it upon brother pratt to return in the spring. i am happy to inform you that we are prospering in this place, and that the saints are more healthy than formerly; and from the decrease of sickness this season, when compared with the last, i am led to the conclusion that this must eventually become a healthy place. there are at present about 3,000 inhabitants in nauvoo, and numbers are flocking in daily. several stakes have been set off in different parts of the country, which are in prosperous circumstances. provisions are much lower than when you left. flour is about $4 per barrel. corn and potatoes about 25 cents per bushel; and other things in proportion. there has been a very plentiful harvest throughout the union. you will observe, by the _times and seasons_, that we are about building a temple for the worship of our god in this place. preparations are now making; every tenth day is devoted by the brethren for quarrying rock, &c. we have secured one of the most lovely situations for it in this region of country. it is expected to be considerably larger than the one in kirtland, and on a more magnificent scale, and which will undoubtedly attract the attention of the great men of the earth. we have a bill before the legislature for the incorporation of the city of nauvoo, and for the establishment of a seminary of learning, and other purposes--which i expect will pass in a short time. you will also receive intelligence of the death of my father; which event, although painful to the family and to the church generally, yet the sealing testimony of the truth of the work of the lord was indeed satisfactory. brother hyrum succeeds him as patriarch of the church, according to his last directions and benedictions. [1] {230} several persons of eminence and distinction in society have joined the church and become obedient to the faith; and i am happy to inform you that the work is spreading very fast upon this continent. some of the brethren are now in new orleans, and we expect a large gathering from the south. i have had the pleasure of welcoming about one hundred brethren who came with brother turley; the remainder i am informed stayed in kirtland, not having means to get any further. i think that those who came here this fall, did not take the best possible route, or the least expensive. most of the brethren have obtained employment of one kind or another, and appear tolerably well contented, and seem disposed to hearken to counsel. brothers robinson and smith lately had a letter from elders kimball, smith and woodruff, which gave us information of the commencement of the work of the lord in the city of london, which i was glad to hear. i am likewise informed that elders have gone to australia and to the east indies. i feel desirous that every providential opening of the kind should be filled, and that you should, prior to your leaving england, send the gospel into as many parts as you possibly can. beloved brethren, you must be aware in some measure of my feelings, when i contemplate the great work which is now rolling on, and the relationship which i sustain to it, while it is extending to distant lands, and thousands are embracing it. i realize in some measure my responsibility, and the need i have of support from above, and wisdom from on high, that i may be able to teach this people, which have now become a great people, the principles of righteousness, and lead them agreeably to the will of heaven; so that they may be perfected, and prepared to meet the lord jesus christ when he shall appear in great glory. can i rely on your prayers to our heavenly father on my behalf, and on all the prayers of all my brethren and sisters in england, (whom having not seen, yet i love), that i may be enabled to escape every stratagem of satan, surmount every difficulty, and bring this people to the enjoyment of those blessings which are reserved for the righteous? i ask this at your hands in the name of the lord jesus christ. let the saints remember that great things depend on their individual exertion, and that they are called to be co-workers with us and the holy spirit in accomplishing the great work of the last days; and in consideration of the extent, the blessings and glories of the same, let {231} every selfish feeling be not only buried, but annihilated; and let love to god and man predominate, and reign triumphant in every mind, that their hearts may become like unto enoch's of old, and comprehend all things, present, past and future, and come behind in no gift, waiting for the coming of the lord jesus christ. the work in which we are unitedly engaged is one of no ordinary kind. the enemies we have to contend against are subtle and well skilled in maneuvering; it behooves us to be on the alert to concentrate our energies, and that the best feelings should exist in our midst; and then, by the help of the almighty, we shall go on from victory to victory, and from conquest to conquest; our evil passions will be subdued, our prejudices depart; we shall find no room in our bosoms for hatred; vice will hide its deformed head, and we shall stand approved in the sight of heaven, and be acknowledged the sons of god. let us realize that we are not to live to ourselves, but to god; by so doing the greatest blessings will rest upon us both in time and in eternity. i presume the doctrine of "baptism for the dead" has ere this reached your ears, and may have raised some inquiries in your minds respecting the same. i cannot in this letter give you all the information you may desire on the subject; but aside from knowledge independent of the bible, i would say that it was certainly practiced by the ancient churches; and st. paul endeavors to prove the doctrine of the resurrection from the same, and says, "else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" i first mentioned the doctrine in public when preaching the funeral sermon of brother seymour brunson; and have since then given general instructions in the church on the subject. the saints have the privilege of being baptized for those of their relatives who are dead, whom they believe would have embraced the gospel, if they had been privileged with hearing it, and who have received the gospel in the spirit, through the instrumentality of those who have been commissioned to preach to them while in prison. without enlarging on the subject, you will undoubtedly see its consistency and reasonableness; and it presents the gospel of christ in probably a more enlarged scale than some have imagined it. but as the performance of this rite is more particularly confined to this place, it will not be necessary to enter into particulars; at the same time i always feel glad to give all the information in my power, but my space will not allow me to do it. we had a letter from elder hyde, a few days ago, who is in new jersey, and is expecting to leave for england as soon as elder page {232} reaches him. he requested to know if converted jews are to go to jerusalem or to come to zion. i therefore wish you to inform him that converted jews must come here. give my kind love to all the brethren and sisters, and tell them i should have been pleased to come over to england to see them, but i am afraid that i shall be under the necessity of remaining here for some time; therefore i give them a pressing invitation to come and see me. i remain, dear brethren, yours affectionately, joseph smith. footnotes: 1. the last "directions and benedictions" of the patriarch joseph smith, sen., here referred to, are stated by "mother lucy smith" in her book, "history of the prophet joseph" as follows: "my son hyrum, i seal upon your head your patriarchal blessing, which i placed upon your head before, for that shall be verified. in addition to this, i now give you my dying blessing. you shall have a season of peace, so that you shall have sufficient rest to accomplish the work which god has given you to do. you shall be as firm as the pillars of heaven unto the end of your days. i now seal upon your head the patriarchal power, and you shall bless the people. this is my dying blessing upon your head in the name of jesus. amen."--_history of the prophet joseph smith_, p. 266. {233} chapter xiii. introduction of the gospel in the isle of man--the nauvoo charter. _wednesday, october 21, 1840_.--elder lorenzo snow arrived in manchester, england, from nauvoo. _thursday, 22_.--the committee appointed by the general conference of the church at nauvoo on the 3rd inst., (my brother hyrum presiding) organized a stake at lima this evening, by appointing isaac morley, president; john murdock and walter cox, his counselors; also a bishop's court composed of gardner snow, clark hulet and henry dean, with james c. snow, clerk. _friday, 23_.--gardner snow was ordained bishop under the hands of hyrum smith. _sunday, 25_.--the committee organized a stake at quincy. the presidency were daniel stanton, stephen jones and ezra t. benson; the latter was ordained a high priest; also bishop and counselors, george w. crouse, azariah dustin, and sylvester b. stoddard. _tuesday, 27_.--the committee organized a stake called mount hope, at the steam mills, columbus, adams county. president and counselors were abel lamb, sherman gilbert and john smith. bishop and counselors, were daniel a. miller, isaac clark, and john allen; simeon j. comfort, clerk. at freedom stake, near payson, adams county, henry w. miller, duncan mcarthur, and william tenney were appointed to preside. bishop and counselors, matthew leach, horra kimball, and jacob foutz. _wednesday 28_.--[on this date a long communication {234} was sent to the editors of the _times and seasons_ signed by heber c. kimball, wilford woodruff and george a. smith, detailing their visit to various places in london, but as the communication does not in any way bear upon the incidents of the history of the church, it is thought unnecessary to publish the letter _in extenso_. the following paragraph from the letter, however, it is thought should be preserved, because it refers to the liberty the elders of the church incidentally enjoyed while engaged in the ministry; and also because it breathes that spirit of liberty in the pursuit of knowledge characteristic of the work of god in the last days.--editors.] we consider it perfectly consistent with our calling, with reason and revelation that we should form a knowledge of kingdoms and countries whether at home or abroad, whether ancient or modern, whether of things past or present or to come; whether it be in heaven, earth or hell, air or seas; or whether we obtain this knowledge by being local or traveling, by study or by faith, by dreams or by visions, by revelation or by prophecy, it mattereth not unto us; if we can but obtain a correct [view of] principles, and knowledge of things as they are, in their true light, past, present and to come. it is under such a view of things that we are endeavoring to avail ourselves of every opportunity in our travels among the nations of the earth, to record an account of things as they pass under our observation. _thursday, 29_.--elder woodruff preached twice in london, and baptized three. _friday, 30_.--elder lorenzo snow had a discussion with mr. barker, a methodist minister, at hill top, near birmingham, and baptized two. _sunday, 31_.--i copy the following from the _manx liberal_ of this date: mormonism in the isle of man. _to the editor of the manx liberal_: sir--i feel rather surprised and chagrined that the modern delusion, viz., "mormonism," should have made such rapid strides in this town, hitherto considered exempt from the many systems of irreligious creeds which abound in england, america, and elsewhere. i had thought that {235} the powerful and argumentative addresses of the dissenting ministers would have checked such a gross piece of imposition in its infancy, and thus prevented the great mass of our town's people from becoming dupes of designing knaves, "and being led away by every wind of doctrine." above all, i imagined the two pamphlets issued by that holy, religious and devout man of god, mr. hays, wesleyan minister, (to which connection i have the happiness and honor to belong) would have been quite sufficient to prove the fallacy of such a system, and prevent its further spread. but, sir, alas! alas! the case is quite the reverse; numbers continually flock to the wellington room, and listen with eagerness to the principles there advocated. the members of our society (methodists) seem to be most conspicuous in sanctioning and promoting this vile and abominable doctrine. oh, sir, the result to our connection will be dreadful! the havoc tremendous; just think of the majority of our _leading_ and intelligent men aiding and abetting a cause of this description! oh, sir, lamentable and heart-rending to witness the beaming countenances, and smiles of approbation displayed recently at taylor's meeting! i could enumerate a host of our members who regularly attend those anti-christian meetings; but i will just mention, with your permission, the names of a few who attended one of the last meetings. (here followed a list of names.) o! mr. editor! i quake for the consequence; such a wholesale conversion to mormonism was never before witnessed in any town or country. what will become of our society? what will become of our class meetings? what will become of our brethren in the faith? and above all, what will become of poor mr. hays [1] that nice and humble man, who so nobly stood forward to expose the errors of the mormon system; god bless him and preserve him from want! but, mr. editor, what makes the case worse is, that a rumor is prevalent that all these pious men are to be baptized! that is duly immersed in the salt water of douglas bay, by that abominable creature, taylor! surely, there must be something enchanting about the vile man. immersion! (my hand shakes while i write) and in winter, too! oh, sir! the thought chills my very soul; surely this american dipper intends to drown them; he can have no other object in view, therefore, brethren of the methodist society, beware! drowning is not to be envied, and that too in your sins. besides, what would the venerable john wesley, (if he {236} were alive) say to such conduct? what will the conference say? and what will the world say? i leave these questions to yourselves to answer. in conclusion, brethren, i recommend you to read, mark, learn and inwardly digest the things which belong to your eternal peace, and listen no longer to the follies of men. a staunch wesleyan. duke street, douglas, 29th oct. _sunday, november 1, 1840_.--the committee organized a stake, geneva, morgan county, illinois, and called it geneva stake; presidents--william bosley, howard s. smith, and samuel fowler. bishop's court--gardner clark, moses clare, and david orton. elder levi richards arrived in manchester. _tuesday, 3_.--the english bombarded st. jean d'acre, during which a powder magazine exploded, killing over two thousand men. _thursday, 5_.--the committee organized a stake of the church at springfield; presidents--edwin p. merriam, isaac h. bishop, and arnold stephens. bishop's court--abraham palmer, henry stephens, and jonathan palmer. _monday, 9_.--elder george a. smith received counsel to leave london and go to staffordshire for his health, as he had injured his lungs by preaching in the streets, so that he discharged considerable blood from them. _tuesday, 10_.--elder smith took leave of elder woodruff and traveled to birmingham, met elder alfred cordon, preached and baptized five in the evening. [sidenote: opposition to the work in england.] _thursday, 12_.--the _weekly dispatch_, england, having published a sarcastic article against the saints in that country, and blaming the bishop of gloucester, and his tithe-fattened clergy for allowing the "mormons" to delude and baptize five hundred in his diocese, elder wilford woodruff replied to this, but the _dispatch_ refused to publish his reply. _saturday, 21_.--elders young, kimball and richards, visited the church at bolton. {237} _thursday, 26_.--elders brigham young, heber c. kimball, and george a. smith preached to the saints in hanley this day, and on the 27th at stoke-upon-trent. _saturday, 28_.--elders young and kimball left for london. elders elias higbee and robert b. thompson, the committee appointed at the october conference, wrote a petition to congress for the redress of the grievances of the latter-day saints in missouri, setting forth their wrongs and sufferings, in substance the same as my petition in connection with elias higbee and sidney rigdon, of the 28th day of november, 1839. _thursday, december 3_.--elders young, kimball and woodruff visited the tower of london, the horse armory, jewel room and the thames tunnel. _friday, 4_.--elders young and woodruff visited buckingham palace and westminster abbey. [sidenote: excommunication of sidney roberts.] there was a conference in new york city, elder orson hyde presiding. the revelations of elder sidney roberts were objected to, which were that a certain brother must give him a suit of clothes, and a gold watch, the best that could be had, also his saluting the sisters with holy kiss. elder roberts justified himself in these things. much good counsel was given him, but he said he knew the revelations he had received were from god, and would make no confession; consequently the conference cut him off, and demanded his license, which he refused to give up. elder john taylor has been preaching and baptizing for some time in the isle of man, where the work is now progressing. _saturday, 5_.--elder brigham young writes as follows: _letter of brigham young to the presidency, detailing movements of the mission in england_. no. 40, ironmonger row, st. luke's, december 5th, 1840. beloved brethren--i have just returned from a walk with brothers kimball and woodruff. we have only been as far as st. paul's and {238} returned by smithfield market about three miles. brother kimball and myself had fine weather for our journey here; it was a beautiful day that we left macclesfield for burslem. we found the brethren in macclesfield in good spirits, and in a good state as to appearance. they appear to be well suited with brother james galley; i think he will be a useful man in this kingdom. we found brother george a. smith in burslem, not in the best of health. he is like the rest of us, the climate does not agree with him; he is affected with a bleeding at the lungs. we stayed with him at the potteries. i preached two evenings. the church is in a good state; some of the members have a pretty hard time of it. brother smith will stay there for the present. saturday, 28th, left for the next stopping place in grets green, where we spent the sabbath. on saturday evening we called to see sister roden, father patrick's daughter; she was very glad to see us, and wanted we should stay all night. her husband was very kind to us, and bid us or other elders welcome to his house at any time. we could not stay; took tea with them, and agreed to send elder lorenzo snow there if he could come; blessed them, and left them. i preached in the morning to the saints in grets green, stayed afternoon meeting, and then walked to birmingham; was very tired; heard elder snow preach; he is a nice young man, i think. brother kimball also spoke to the people after brother snow had got through. we found brother robert williams here; he opened the meeting; he seems to be full of the spirit. on monday at 12 o'clock, brother kimball and myself took the railway. brother williams started on foot for london. we arrived here on monday evening about six o'clock; found brother woodruff well and in good spirits. we have been pretty busy since we have been here. brigham young. a great part of the city of messina, sicily, was this day destroyed by an earthquake. such was the force of the first shock that the inhabitants of the town were buried in an instant beneath the ruins. _sunday, 6_.--elders young and kimball preached in barratt's academy, london, and administered the sacrament in the evening. [sidenote: elder taylor's defense of the work.] _monday, 7_.--elder john taylor issued his third pamphlet in defense of the truth, against the attacks of the rev. robert hays, wesleyan minister, douglas, isle of man; the three containing thirty-five pages of closely printed matter, {239} which are a complete expose of the corruptions of the wesleyan priesthood, and a clear illustration of the truth of the latter-day work. elders brigham young, heber c. kimball, and wilford woodruff, visited the anatomical department of the college of surgeons, london. _wednesday, 9_.--elders young and kimball visited st. paul's cathedral, the monument, london and southwark bridges and also the british museum. _thursday, 10_.--elder levi richards left manchester for herefordshire. _sunday, 13_.--i attended the high council at my office. robert d. foster was on trial for lying, slandering the authorities of the church, profane swearing, etc. witness was examined in part and trial adjourned to the 20th. _monday, 14_.--ebenezer robinson and don carlos smith dissolved co-partnership. the _times and seasons_ is to be continued by don carlos smith. _wednesday, 16_.--this day the act chartering the "city of nauvoo," the "nauvoo legion," and the "university of the city of nauvoo," was signed by the governor, having previously passed the house and senate. following is the act _in extenso_. an act to incorporate the city of nauvoo. section 1. be it enacted by the people of the state of illinois, represented in the general assembly, that all that district of country embraced within the following boundaries, to wit: beginning at the north east corner of section thirty-one in township seven, north of range eight, west of the fourth principal meridian, in the county of hancock, and running thence west to the northwest corner of said section, thence north to the mississippi river, thence west to the middle of the main channel of the said river; thence down the middle of said channel to a point due west of the southeast corner of fractional section number twelve in township six, north of range nine, west of the fourth principal meridian, thence east to the southeast corner of said section twelve, thence north on the range line between township six north, and range eight and nine west, to the southwest corner of section six in township six north of range eight west, thence east to the southeast corner of {240} said section, thence north to the place of beginning, including the town plats of commerce and nauvoo, shall hereafter be called and known by the name of the "city of nauvoo," and the inhabitants thereof are hereby constituted a body corporate and politic by the name aforesaid, and shall have perpetual succession, and may have and use a common seal which they may change and alter at pleasure. sec. 2. whenever any tract of land adjoining the "city of nauvoo" shall have been laid out into town lots, and duly recorded according to law, the same shall form a part of the "city of nauvoo." sec. 3. the inhabitants of said city, by the name and style aforesaid, shall have power to sue and be sued, to plead and be impleaded, defend and be defended, in all courts of law and equity, and all actions whatsoever; to purchase, receive and hold property, real and personal, in said city, to purchase, receive, and hold real property beyond the city, for burying grounds, or for other public purposes, for the use of the inhabitants of said city, to sell, lease, convey or dispose of property, real or personal, for the benefit of the city, to improve and protect such property, and to do all other things in relation thereto as natural persons. sec. 4. there shall be a city council, to consist of a mayor, four aldermen, and nine councilors, who shall have the qualifications of electors of said city, and shall be chosen by the qualified voters thereof, and shall hold their offices for two years, and until their successors shall be elected and qualified. the city council shall judge of the qualifications, elections and returns of their own members, and a majority of them shall form a quorum to do business, but a smaller number may adjourn from day to day, and compel the attendance of absent members, under such penalties as may be prescribed by ordinance. sec. 5. the mayor, aldermen and councilors, before entering upon the duties of their office, shall take and subscribe an oath or affirmation that they will support the constitution of the united states, and of this state and that they will well and truly perform the duties of their offices to the best of their skill and abilities. sec. 6. on the first monday of february next, and every two years thereafter, an election shall be held for the election of one mayor, four aldermen, and nine councillors; and at the first election under the act, three judges shall be chosen _viva voce_ by the electors present. the said judges shall choose two clerks, and the judges and clerks, before entering upon their duties, shall take and subscribe an oath or affirmation such as is now required by law to be taken by judges or clerks of other elections and at all subsequent elections, the necessary number of judges and clerks shall be appointed by the city council. at the first election thus held, the polls shall be opened at 9 o'clock a. m. and closed at 6 o'clock p. m.; at the close of the polls the votes shall be counted {241} and a statement thereof proclaimed at the front door of the house at which said election shall be held; and the clerks shall leave with each person elected, or at his place of residence, within five days after the election, a written notice of his election; and each person so notified shall within ten days after the election take the oath or affirmation hereinbefore mentioned, a certificate of which oath shall be deposited with the recorder, whose appointment is hereafter provided for, and be by him preserved; and subsequent elections shall be held, conducted and returns thereof made as may be provided for by ordinance of the city council. sec. 7. all free white male inhabitants, who are of the age of twenty one years, who are entitled to vote for state officers, and who shall have been actual residents of the city sixty days next preceding said election, shall be entitled to vote for city officers. sec. 8. the city council shall have authority to levy and collect taxes, for city purposes, upon all property, real and personal, within the limits of the city, one-half per cent per annum, upon the assessed value thereof, and may enforce payment of the same in any manner, to be provided by ordinance, not repugnant to the constitution of the united states or of this state. sec. 9. the city council shall have power to appoint a recorder, treasurer, assessor, marshal, supervisor of streets, and all such other officers as may be necessary, and to prescribe their duties and remove them from office at pleasure. sec. 10. the city council shall have power to require, of all officers appointed in pursuance of this act, bonds, with penalty and security, for the faithful performance of their respective duties, such as may be deemed expedient; and also to require all officers appointed as aforesaid, to take an oath for the faithful performance of the duties of their respective offices. sec. 11. the city council shall have power and authority to make, ordain, establish and execute all such ordinances, not repugnant to the constitution of the united states or of this state, as they may deem necessary for the peace, benefit, good order, regulation, convenience, and cleanliness of said city: for the protection of property therein from destruction by fire, or otherwise, and for the health and happiness thereof: they shall have power to fill all vacancies that may happen by death, resignation, or removal, in any of the offices herein made elective; to fix and establish all the fees of the office of said corporation not herein established; to impose such fines, not exceeding one hundred dollars, for each offense, as they may deem just, for refusing to accept any office under the corporation, or for misconduct therein; to divide the city into wards; to add to the number of aldermen and councillors, {242} and apportion them among the several wards as may be most just and conducive to the interests of the city. sec. 12. to license, tax, and regulate auctions, merchants, retailers, grocers, hawkers, peddlers, butchers, pawnbrokers, and money-changers. sec. 13. the city council shall have exclusive power within the city, by ordinance, to license, regulate, and restrain the keeping of ferries; to regulate the police of the city; to impose fines, forfeitures, and penalties for the breach of any ordinance, and provide for the recovery of such fines and forfeitures, and the enforcement of such penalties; and to pass such ordinances, as may be necessary and proper for carrying into execution the powers specified in this act; provided such ordinances are not repugnant to the constitution of the united states or of this state, and in fine to exercise such other legislative powers as are conferred on the city council of the city of springfield, by an act entitled an act to incorporate the city of springfield, approved february 3rd, 1840. sec. 14. all ordinances passed by the city council shall, within one month after they shall have been passed, be published in some newspaper printed in the city, or certified copies thereof be posted up in three of the most public places in the city. sec. 15. all ordinances of the city may be proven by the seal of the corporation, and when printed or published in book or pamphlet form purporting to be printed or published by authority of the corporation, the same shall be received in evidence in all courts or places without further proof. sec. 16. the mayor and aldermen shall be conservators of the peace within the limits of said city, and shall have all the powers of justices of the peace therein, both in civil and criminal cases, arising under the laws of the state; they shall, as justices of the peace, within the limits of said city, perform the same duties, be governed by the same laws, give the same bonds and security, as other justices of the peace, and be commissioned as justices of the peace in and for said city by the governor. sec. 17. the mayor shall have exclusive jurisdiction in all cases arising under the ordinances of the corporation, and shall issue such process as may be necessary to carry such ordinances into execution and effect; appeals may be had from any decision or judgment of said mayor or aldermen, arising under the city ordinances, to the municipal court, under such regulations as may be presented by ordinance; which court shall be composed of the mayor as chief justice, and the aldermen as associate justices, and from the final judgment of the municipal court to the circuit court of hancock county, in the same manner of appeals {243} are taken from judgments of the justices of the peace; provided that the parties litigant shall have a right to a trial by a jury of twelve men in all cases before the municipal court. the municipal court shall have power to grant writs of habeas corpus in all cases arising under the ordinances of the city council. sec. 18. the municipal court shall sit on the first monday of every month, and the city council at such times and place as may be prescribed by city ordinance; special meetings of which may at any time be called by the mayor or any two aldermen. sec. 19. all process issued by the mayor, aldermen, or municipal court, shall be directed to the marshal, and, in the execution thereof, he shall be governed by the same laws as are or may be prescribed for the direction and compensation of constables in similar cases. the marshal shall also perform such other duties as may be required of him under the ordinances of said city, and shall be the principal ministerial officer. sec. 20. it shall be the duty of the recorder to make and keep accurate records of all ordinances made by the city council, and of all their proceedings in their corporate capacity, which record shall at all times be open to the inspection of the electors of said city, and shall perform such other duties as may be required of him by the ordinances of the city council, and shall serve as clerk of the municipal court. sec. 21. when it shall be necessary to take private property for the opening, widening, or altering any public street, lane, avenue, or alley, the corporation shall make a just compensation therefor to the person whose property is to be taken, and if the amount of such compensation cannot be agreed upon, the mayor shall cause the same to be ascertained by a jury of six disinterested freeholders of the city. sec. 22. all jurors compelled to inquire into the amount of benefits or damages that shall happen to the owners of property so proposed to be taken, shall first be sworn to that effect, and shall return to the mayor their inquest in writing, signed by each juror. sec. 23. in case the mayor shall at any time be guilty of a palpable omission of duty, or shall wilfully, and corruptly be guilty of oppression, mal conduct, or partiality, in the discharge of the duties of his office, he shall be liable to be indicted in the circuit court of hancock county, and on conviction he shall be fined not more than two hundred dollars, and the court shall have power on the recommendation of the jury to add to the judgment of the court that he be removed from office. sec. 24. the city council may establish and organize an institution of learning within the limits of the city, for the teaching of the arts, sciences, and learned professions, to be called the "university of the city of nauvoo," which institution shall be under the control and {244} management of a board of trustees, consisting of a chancellor, registrar, and twenty-three regents, which board shall thereafter be a body corporate and politic, with perpetual succession by the name of the "chancellor and regents of the university of the city of nauvoo," and shall have full power to pass, ordain, establish, and execute, all such laws and ordinances as they may consider necessary for the welfare and prosperity of said university, its officers and students; provided that the said laws and ordinances shall not be repugnant to the constitution of the united states, or of this state; and provided also, that the trustees shall at all times be appointed by the city council, and shall have all the powers and privileges for the advancement of the cause of education which appertain to the trustees of any other college or university of this state. sec. 25. the city council may organize the inhabitants of said city, subject to military duty, into a body of independent military men, to be called the "nauvoo legion," the court martial of which shall be composed of the commissioned officers of said legion, and constitute the law-making department, with full power and authority to make, ordain, establish, and execute all such laws and ordinances as may be considered necessary for the benefit, government, and regulation of said legion; provided said court martial shall pass no law or act, repugnant to, or inconsistent with, the constitution of the united states, or of this state; and provided also that the officers of the legion shall be commissioned by the governor of the state. the said legion shall perform the same amount of military duty as is now or may be hereafter required of the regular militia of the state, and shall be at the disposal of the mayor in executing the laws and ordinances of the city corporation, and the laws of the state, and at the disposal of the governor for the public defense, and the execution of the laws of the state or of the united states, and shall be entitled to their proportion of the public arms; and provided also, that said legion shall be exempt from all other military duty. sec. 26. the inhabitants of the city of nauvoo are hereby exempted from working on any road beyond the limits of the city, and for the purpose of keeping the streets, lanes, avenues, and alleys in repair, to require of the male inhabitants of said city, over the age of twenty-one, and under fifty years, to labor on said streets, lanes, avenues, and alleys, not exceeding three days in each year; any person failing to perform such labor, when duly notified by the supervisor, shall forfeit and pay the sum of one dollar per day for each day so neglected or refused. sec. 27. the city council shall have power to provide for the punishment of offenders by imprisonment in the county or city jail, in all cases when such offenders shall fail or refuse to pay the fines and forfeitures, which may be recovered against them. {245} sec. 28. this act is hereby declared to be a public act, and shall take effect on the first monday of february next. wm. l. d. ewing, speaker of the house of representatives. s. h. anderson, speaker of the senate. approved dec. 16, 1840. thos. carlin. state of illinois, office of secretary of state. i, stephen a. douglas, secretary of state, do hereby certify that the foregoing is a true and perfect copy of the enrolled law now on file in my office. witness my hand, and seal of state, at springfield, this 18th day of december, 1840. [l. s.] s. a. douglas. secretary of state. the following are the legislative powers alluded to in the 13th section of the foregoing act, as pertaining to the city council of the city of springfield, and which consequently became a part of the charter of the city of nauvoo, to wit: _of the legislative powers of the city council_. sec. 1. the city council shall have powers and authority to levy and collect taxes upon all property, real and personal, within the city, not exceeding one-half per cent., per annum, upon the assessed valuation thereof, and may enforce the payment of the same in any manner prescribed by ordinance, not repugnant to the constitution of the united states and of this state. sec. 2. the city council shall have power to require of all officers appointed in pursuance of the charters, bonds with penalty and security for the faithful performance of their respective duties as may be deemed expedient, and also to require all officers appointed as aforesaid, to take an oath for the faithful performance of the duties of their respective offices upon entering upon the discharge of the same. sec. 3. to establish, support, and regulate common schools, to borrow money on the credit of the city; provided, that no sum or sums of money shall be borrowed at a greater interest than six per cent per annum, nor shall the interest on the aggregate of all the sums borrowed and outstanding ever exceed one half of the city revenue, arising for taxes assessed on real property within the corporation. {246} sec. 4. to make regulations to prevent the introduction of contagious diseases into the city, to make quarantine laws for that purpose, and enforce the same. sec. 5. to appropriate and provide for the payment of the debt and expenses of the city. sec. 6. to establish hospitals, and make regulations for the government of the same. sec. 7. to make regulations to secure the general health of the inhabitants, to declare what shall be a nuisance, and to prevent and remove the same. sec. 8. to provide the city with water, to dig wells and erect pumps in the streets for the extinguishment of fires, and convenience of the inhabitants. sec. 9. to open, alter, widen, extend, establish, grade, pave, or otherwise improve and keep in repair streets, avenues, lanes, and alleys. sec. 10. to establish, erect, and keep in repair bridges. sec. 11. to divide the city into wards, and specify the boundaries thereof, and create additional wards, as the occasion may require. sec. 12. to provide for lighting the streets and erecting lamp posts. sec. 13. to establish, support, and regulate night watches. sec. 14. to erect market houses, establish markets, and market places, and provide for the government and regulation thereof. sec. 15. to provide for erecting all needful buildings for the use of the city. sec. 16. to provide for enclosing, improving, and regulating all public grounds belonging to the city. sec. 17. to license, tax, and regulate auctioneers, merchants, and retailers, grocers, taverns ordinaries, hawkers, peddlers, brokers, pawnbrokers, and money changers. sec. 18. to license, tax, and regulate hackney carriages, wagons, carts and drays, and fix the rates to be charged for the carriage of persons, and for the wagonage, cartage and drayage of property. sec. 19. to license and regulate porters and fix the rates of porterage. sec. 20. to license and regulate theatrical and other exhibitions, shows and amusements. sec. 21. to tax, restrain, prohibit, and suppress, tippling houses, dram shops, gaming houses, bawdy and other disorderly houses. sec. 22. to provide for the prevention and extinguishment of fires, and to organize and establish fire companies. sec. 23. to regulate the fixing of chimneys, and the flues thereof, and stove pipes. {247} sec. 24. to regulate the storage of gunpowder, tar, pitch, rosin, and other combustible materials. sec. 25. to regulate and order parapet walls, and partition fences. sec. 26. to establish standard weights and measures, and regulate the weights and measures to be used in the city in all other cases not provided for by law. sec. 27. to provide for the inspection and measuring of lumber and other building materials, and for the measurement of all kinds of mechanical work. sec. 28. to provide for the inspection and weighing of hay, lime, and stone coal, the measuring of charcoal, firewood, and other fuel, to be sold or used within the city. sec. 29. to provide for and regulate the inspection of tobacco, and of beef, pork, flour, meal, and whiskey in barrels. sec. 30. to regulate the weight, quality, and price of bread, sold, and used in the city. sec. 31. to provide for taking the enumeration of the inhabitants of the city. sec. 32. to regulate the election of city officers, and provide for removing from office any person holding an office created by ordinance. sec. 33. to fix the compensation of all city officers, and regulate the fees of jurors, witnesses, and others, for services rendered under this act or any ordinance. sec. 34. to regulate the police of the city, to impose fines, and forfeitures, and penalties, for the breach of any ordinance, and provide for the recovery and appropriation of such fines and forfeitures, and the enforcement of such penalties. sec. 35. the city council shall have exclusive power within the city by ordinance, to license, regulate, and suppress, and restrain, billiard tables, and from one to twenty pin alleys, and every other description of gaming or gambling. sec. 36. the city council shall have power to make all ordinances which shall be necessary and proper for carrying into execution the powers specified in this act, so that such ordinances be not repugnant to nor inconsistent with, the constitution of the united states or of this state. sec. 37. the style of the ordinances of the city shall be--"be it ordained by the city council of the city of springfield--[nauvoo]." sec. 38. all ordinances passed by the city council shall, within one month after they shall have been passed, be published in some newspaper published in the city, and shall not be in force until they shall have been published as aforesaid. sec. 39. all ordinances of the city may be proven by the seal of the {248} corporation, and when printed and published by authority of the corporation, the same shall be received in evidence in all courts and places without further proof. john c. bennett who had been delegated to springfield to carry our petition for a city charter, announced the passage of the bill, as follows- _letter of john c. bennett to the "times and seasons"--announcing the passage of the act incorporating nauvoo_. city of springfield, december 16, 1840. _editors of the times and seasons_: the act incorporating the city of nauvoo has just passed the council of revision, and is now a law of the land, to take effect and be in force from and after the first monday in february next. the aforesaid act contains two additional charters--one incorporating the "nauvoo legion," the other the "university of the city of nauvoo." all these charters are very broad and liberal, conferring the most plenary powers on the corporators. illinois has acquitted herself with honor, and her state legislators shall never be forgotten. every power we asked has been granted, every request gratified, every desire fulfilled. in the senate mr. little cancelled every obligation to our people, and faithfully, and honestly, and with untiring diligence, discharged every obligation devolving upon him as our immediate representative in the upper house. mark well that man, and do him honor. snyder, and ralston, and moore, and ross, and stapp, and numerous others, likewise in that branch of our state government, rendered as very essential services; and the act passed that body without a dissenting voice. in the house of representatives, charles, our immediate representative in the lower house, was at his post and discharged his duty as a faithful representative; he is an acting, and not a talking man, and has fulfilled all his obligations to us. many members in this house, likewise, were warmly in our favor; and with only one or two dissenting voices, every representative appeared inclined to extend to us all such powers as they considered us justly entitled to, and voted for the law; and here i should not forget to mention, that lincoln, [2] whose name we erased from the electoral ticket in november (not however on account of any dislike to him as a man, but simply because his was the last name on the ticket, and we desired to show our friendship to the democratic {249} party by substituting the name of ralston for some one of the whigs) had the magnanimity to vote for our act, and came forward, after the final vote to the bar of the house, and cordially congratulated me on its passage. our worthy governor is certainly disposed to do us ample justice in every respect, and to extend to us every facility for our future happiness and prosperity. illinois has certainly done her duty, and her whole duty; and now it becomes us to show ourselves upright, honest, just, worthy of the favors bestowed by noble, generous, and magnanimous statesmen, i have said that we are a law-abiding people, and we must now show it. the state has washed her hands in granting all our petitions, and if we do not now show ourselves approved, the curse must fall upon our own heads. justice, equal justice, should be our fixed object and purpose, and the great god will prosper us; length of days will be in our right hand, and in our left, glory and honor. yours, &c., john c. bennett. the city charter of nauvoo is of my own plan and device. i concocted it for the salvation of the church, and on principles so broad, that every honest man might dwell secure under its protective influence without distinction of sect or party. footnotes: 1. elder taylor was also opposed by rev. thomas hamilton, whom he met in a public debate and easily vanquished. "no great honor, however," says elder taylor in his account of the affair, "as he was a very ignorant man." elder taylor secured for his meeting place the wellington rooms, and from the platform he answered all who opposed him, and succeeded, despite all opposition, in organizing a branch of the church in douglas. 2. this doubtless refers to abraham lincoln who was then a member of the legislature. see nicolay and hay's _abraham lincoln_, vol. i, p. 42 _et seq_. {250} chapter xiv. vale 1840--enter 1841--list of publications for and against the church--whereabouts of the twelve apostles--"election and reprobation"--proclamation to the saints. [sidenote: the acquittal of r.d. foster.] _sunday, december 20, 1840_.--i was called upon by the high council to decide the adjourned case of robert d. foster. having heard the witnesses, i decided that he be acquitted of the charges against him, which decision the council approved. [1] [sidenote: an objector put down.] this is a fair specimen of the wisdom of the nineteenth century that opposes itself to the work of the most high god. "your preacher preaches false doctrine," exclaimed a sectarian in manchester to one of the saints. "ah!" inquired the other, "wherein does he teach false doctrine?" "why, in telling the people to go to america, to be sure," said the sectarian; "and" continued he, "there is nothing in the bible that commands people to go to america." "ah!" replied the other, "and there is nothing in the bible that commands people to stop in manchester; so i wonder how you dare stay in so unscriptural a place another night; for certainly no one ought to live in england unless they can find scripture for it, any more than in america." _monday, 21_.--the petition of elias higbee, and robert b. thompson, under date of 28th november, 1840, was presented to the house of representatives of the united {251} states, referred to the committee on the judiciary, and ordered to be printed. _friday, 25_.--elders brigham young and george a. smith attended a conference at hanley, staffordshire potteries, at which was represented an increase of six elders, twenty-six priests, ten teachers, nine deacons, and three hundred and fifty-six members, since last july conference; and also ordained six elders, six priests, four teachers, and three deacons. _sunday, 27_.--elders kimball and woodruff occupied a chapel belonging to the independents in london. elder woodruff preached. _monday, 28_.--there are ninety-five saints in edinburgh, scotland, raised up by elder orson pratt. elder george d. watt is now laboring in that place. _wednesday, 30_.--elder brigham young writes from liverpool: _brigham young's letter to the prophet reporting labors in england_. beloved brother:--i write to inform you of a few particulars of my journey to london. i left manchester november 25th, in company with elder kimball; we visited the following places, viz., macclesfield, burslem, hanley, lane end, west bromwich, and birmingham. we traveled by coach and railway, and arrived in london on monday 30th: found elder woodruff in good health. he had baptized three or four persons the day before we arrived. i stayed in london till the 11th december, when i left for herefordshire. brothers woodruff and williams came with me to the railway station. elder kimball stayed in london. the prospect for the spread of the gospel brightened up while we were there. our feelings were very clear and decisive that elder kimball had better stay with elder woodruff. i was much interested while there with my brethren. i pray the lord to roll on his work in that great city. i feel much for the people in that place! yea my feelings are exquisite, for why, god knows; but i believe it is for the glory of god, and the good of souls. may his name be glorified. i arrived in cheltenham the same day i left london--only about seven and a half hours going one hundred and one miles, thirty-eight of it by coach. i stayed over the sabbath there; preached twice to a very attentive congregation. in the afternoon the house was full to {252} overflowing. elder henry glover is preaching in this place, and in the region around with much success. i think he is a humble, good man, and will do much good. i attended the gadfield elm conference. the minutes of the garway conference were read, which had been held on the 8th. after this i visited the brethren till the stanley hill conference, which was held on the 21st. the church in garway numbers ninety-five members, one elder, seven priests, three teachers and one deacon. at gadfield elm conference there were seventeen branches represented, three hundred and twenty-seven members, thirteen elders, thirty-one priests, nine teachers. the stanley hill conference contains twenty-five branches, which represented eight hundred and thirty-nine members, seventeen elders, fifty-seven priests, sixteen teachers and one deacon. including officers there are in these three conferences twelve hundred and sixty-one members, thirty-one elders, ninety-five priests, twenty-eight teachers and two deacons; making two hundred and fifty-five added since the october conference. i attended the conference in the staffordshire potteries on the 25th; we had a good meeting; but i have not the minutes before me, so i cannot give a particular statement of the church there, yet i can say they are prospering. in my travels and at the conferences, there were some baptized and many ordained. we can say truly, that the lord is doing a great work in the land. the gospel is preached to the poor, and signs follow them that believe. i arrived in liverpool last evening and expect to tarry here till the book of mormon is completed. i am as ever, your brother in the kingdom of patience, brigham young. about this time, immense quantities of rain fell which produced a flood in the east and south of france, doing immense damage, carrying with it buildings, bridges and everything in its way. earthquakes have been felt in divers places the past year; and fearful sights and bloody signs have been witnessed in the heavens, fulfilling the words of the ancient prophets concerning the last days. i copy the following from a printed sheet: signs in the sky. a most wonderful phenomenon was observed last week by the inhabitants of hull and the neighborhood. a perfectly blood red flag was seen flying in the heavens, which illuminated the horizon for many miles around. at intervals it changed its form, assuming that of a {253} cross, sword and many other shapes. at one o'clock on friday morning, the town was nearly as light as noon-day; the inhabitant were parading the streets; fear and dismay pictured in their countenances. this wonder continued until near three o'clock, when it gradually went to the westward, illuminating the humber as it seemed to sink in her waters. then for a few seconds all became total darkness, when from the northwest by north, arose the most beautiful light, which shot away towards the western hemisphere, leaving in its train the most beautiful and varigated colors, and which the eye might readily form into armies drawn up in the order of battle, charging and retreating alternately, and then again all was wrapped in the sable curtain of night. it appears that many signs were seen on the same night in different parts of the kingdom. [sidenote: list of books.] the following is a list of books, pamphlets, and letters published for and against the latter-day saints during the past year, so far as such have come under my observation: fourteen numbers of the _times and seasons_ have been issued from the office in nauvoo, containing two hundred and twenty-four pages, edited by ebenezer robinson and don carlos smith, three numbers having been issued during 1839. eight numbers of the _millennial star_ have been published at 149 oldham road, manchester, england, containing two hundred and sixteen pages, edited by elder parley p. pratt. a selection of hymns was published about the first of july, in england, by brigham young, john taylor, and parley p. pratt, for the use of the saints in europe. the rev. robert hays, wesleyan minister, douglas, isle of man, published three addresses in pamphlet form, against the latter-day saints, which were replied to in the following order: "an answer to some false statements and misrepresentations," published by the rev. robert hays, wesleyan minister, in an address to his society in douglas, and its vicinity on the subject of mormonism, by john taylor, october 7th, 1840. {254} "calumny refuted, and the truth defended," being a reply to the second address of the rev. robert hays, by john taylor, douglas, october 29, 1840. "truth defended and methodism weighed in the balances and found wanting," being a reply to the third address of the rev. robert hays against the latter-day saints and also an "exposure of the principles of methodism," by john taylor, liverpool, december 7, 1840. "the latter-day saints and the book of mormon;" being a few words of warning against the latter-day saints, from a minister to his flock. w. j. morrish, ledbury, herefordshire, september. a second warning by the same w. j. morrish, october 15th. "a few more facts relating to the self-styled "latter-day saints," by john simmons, church of england minister, dymock, herefordshire, september 14th." several letters written by mr. curran, and published in the _manx liberal_, isle of man, in october, were replied to by john taylor. "mormonism weighed in the balances of the sanctuary and found wanting;" the substance of four lectures by samuel haining, published in douglas, isle of man; a tract of sixty-six pages. interesting account of several remarkable visions, and of the late discovery of ancient american records giving an account of the commencement of the work of the lord in this generation, by elder orson pratt, edinburgh, september. the word of the lord to the citizens of london, of every sect and denomination; and to every individual into whose hands it may fall; showing forth the plan of salvation as laid down in the new testament; namely, faith in our lord jesus christ--repentance--baptism for the remission of sins--and the gift of the holy ghost, by the laying on of hands, presented by heber c. kimball {255} and wilford woodruff, elders of the church of jesus christ of latter-day saints. an exposure of the errors and fallacies of the self-named "latter-day saints." by william hewitt, of lane end, staffordshire, potteries. an answer to mr. william hewitt's tract against the latter-day saints. by elder parley p. pratt. plain facts; showing the falsehood and folly of the rev. c. bush (the church of england minister, of the parish of peover, cheshire); being a reply to his tract against the latter-day saints by parley p. pratt. a few remarks by way of reply to an anonymous scribbler, calling himself "a philanthropist," disabusing the church of jesus christ of latter-day saints, of the slanders and falsehoods which he has attempted to fasten upon it. by samuel bennett, philadelphia. mormonism unmasked, and mr. bennett's reply answered and refuted. by a philanthropist of chester county. published in philadelphia. an appeal to the american people; being an account of the persecutions of the church of jesus christ of latter-day saints, and the barbarities inflicted on them by the inhabitants of the state of missouri, sixty closely printed pages second edition revised by authority of said church, joseph smith, jun., sidney rigdon, hyrum smith, presidency. a reply to mr. thomas taylor's pamphlet, entitled "complete failure," etc., and also to mr. richard livesey's tract, "mormonism exposed" by parley p. pratt. the editor of the _london dispatch_, published an article on november 8th, against the latter-day saints, containing some of the false statements of captain d. l. st. clair, in his tract against them, which was replied to by elder parley p. pratt, in the november number of the _millennial star_. "the millennium, and other poems:" to which is annexed, "a treatise on the regeneration and eternal {256} duration of matter," by parley p. pratt, new york. _january 1, 1841_.--elders brigham young, parley p. pratt, and john taylor attended a conference in liverpool. elders heber c. kimball, and wilford woodruff are in london. elder orson pratt in edinburgh. elder george a. smith in burslem. elder willard richards in preston. elders orson hyde and j. e. page are _en route_ for jerusalem. elder william smith, at plymouth, hancock county, illinois. the _millennial star_ [no. 9, vol. i] contains the following communication, which i have read several times. it is one of the sweetest pieces that has been written in these last days. i therefore insert it entire. _election and reprobation--by brigham young and willard richards_. do you believe in election and reprobation? to prevent the necessity of repeating a thousand times what may be said at once, we purpose to answer this oft-asked question in writing, so that the saints may learn doctrine, and all who will may understand that such election and reprobation as is taught in the old and new testaments, and other revelations from god, we fully believe, in connection with every other principle of righteousness; and we ask this favor of all into whose hands our answer may come, that they will not condemn until they have read it through, in the spirit of meekness and prayer. the lord (jehovah) hath spoken through isaiah (xiii:1), saying, "behold my servant whom i uphold--mine elect in whom my soul delighteth;" evidently referring to the lord jesus christ, the son of god, chosen, or elected by the father. (i peter i:20). "who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by him do believe in god to serve him in the redemption of the world, to be a covenant of the people (isaiah xlii:6), for a light to the gentiles, and the glory of his people israel, having ordained him to be the judge of the quick until dead (acts x:42), that through him forgiveness of sins might be preached (acts xiii:38), unto all who would be obedient unto his gospel." (mark xvi:16, 17). {257} every high priest must be ordained (heb. v:1), and if christ had not received ordination, he would not have had power to ordain others, as he did when he ordained the twelve (mark iii:14), to take part in the ministry which he had received of his father; also, (john xv:16): "ye have not chosen me, but i have chosen you, and ordained you, that ye should go and bring forth fruit; (heb. v:4), for no man taketh this honor unto himself, but he that is called of god, as was aaron (v:5), so also christ glorified not himself to be made an high priest; but he that said unto him, thou art my son, today have i begotten thee." no being can give that which he does not possess; consequently, no man can confer the priesthood on another, if he has not himself first received it; and the priesthood is of such a nature that it is impossible to investigate the principles of election, reprobation, &c., without touching upon the priesthood also; and although some may say that christ, as god, needed no ordination, having possessed it eternally, yet christ says, (matt. xxviii:18), "all power is _given_ unto me in heaven and in earth;" which could not have been if he was in eternal possession; and in the previously quoted verse we discover that he that said unto him [_i. e_. his father] glorified him to be made an high priest, or ordained him to the work of creating the world and all things upon it, (col. i:16), "for by him were all things created that are in heaven, and that are in earth," &c., and of redeeming the same from the fall, and to the judging of the quick and dead, for the right of judging rests in the priesthood, and it is through this medium that the father hath committed all judgment unto the son (john v:22), referring to his administration on earth. it was necessary that christ should receive the priesthood to qualify him to minister before his father, unto the children of men, so as to redeem and save them. does it seem reasonable that any man should take it upon him to do a part of the same work, or to assist in the same priesthood, who has not been called by the spirit of prophecy or revelation as was aaron, and ordained accordingly? and can it be expected that a man will be called by revelation who does not believe in revelation? or will any man submit to ordination for the fulfillment of a revelation or call, in which he hath no faith? we think not. that we may learn still further that god calls or elects particular men to perform particular works, or on whom to confer special blessings, we read, (isaiah xlv:4), "for jacob my servant's sake, and israel mine elect, i have even called thee [cyrus] by thy name," to be a deliverer to my people israel, and help to plant them on my holy mountain, (isaiah lxv:9, see connection) "for mine elect shall inherit it, and my servants shall dwell there," even on the mountains of palestine, the {258} land of canaan which god had before promised to abraham and his seed; (gen. xvii:8), and the particular reason why abraham was chosen or elected to be the father of this blessed nation, is clearly told by the lord, (gen. xviii:19), "for i know him, that he will command his children and his household after him, and they shall keep the way of the lord, to do justice and judgment; that the lord may bring upon abraham that which he hath spoken of him;" and this includes the general principle of election, _i. e_. that god chose, elected, or ordained jesus christ, his son, to be the creator, governor, savior, and judge of the world; and abraham to be the father of the faithful, on account of his foreknowledge of their obedience to his will and commandments, which agrees with the saying in ii tim. ii:21, "if a man therefore purge himself from these [i. e. iniquities], he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work." thus it appears that god has chosen or elected certain individuals to certain blessings, or to the performance of certain works; and that we may more fully understand the movements of the supreme governor of the universe, in the order of election, we proceed to quote the sacred writers, (rom. viii:29, 30), "for whom he did foreknow, he also did predestinate to be conformed to the image of his son, that he might be the firstborn among many brethren. moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified." and whom did he foreknow? those that loved him, as we find in the 28th verse of the same chapter--"and we know that all things work together for good to them that love god, to them who are the called according to his purpose." and "who are the called according to his purpose?" those whom he foreknew, for he foreknew that those who loved him would do his will and work righteousness; and it is vain for men to say they love god, if they do not keep his commandments. cain found it so when he presented an unrighteous offering, for god said unto him, (gen. iv:7), "if thou dost well, shalt thou not be accepted?" and yet he was not accepted. "but whoso keepeth his word, in him verily is the love of god perfected; and hereby know we that we are in him," (i john ii:5), or, that we "are the called according to his purpose." the principles of god's kingdom are perfect and harmonious, and the scriptures of truth must also agree in all their parts, so that one sentiment thereof shall not destroy another, and when we read that, "whom he did foreknow, he also did predestinate;" and that "known unto god are all his works;" so that it might appear from an abstract {259} view thereof, that god foreknew all, and consequently predestinated all "to be conformed to the image of his son;" we ought also to read, (mark xvi:16), "he that believeth not shall be damned;" and (john viii:14), "if ye believe not that i am he, ye shall die in your sins;" also (matt. xxv:41), "depart from me, ye cursed, * * * for i was an hungered, and ye gave me no meat," &c. paul, referring to the saints, (rom. 1:7), calls them beloved of god, called to be saints; and says, (rom. viii:1), "there is no condemnation to them which are in christ jesus, who walk not after the flesh, but after the spirit," and goes on to show in his epistle to the romans, that the law (the law of carnal commandments given to the children of israel, the covenant people), could not make the comers thereunto perfect (see also heb. x:1), but was given for a schoolmaster to bring us unto christ (gal. iii:24); so that when he had come and offered himself without spot unto god (heb. ix:14), the sacrifice of the law should be done away in him, that the honest in heart all might come unto the perfect law of liberty (james i:25); or the gospel of christ, walking no longer after the flesh but after the spirit, and be of that number who love god and keep his commandments, that they might be called according to his purpose (rom. viii:28); and these were the individuals referred to, whom god foreknew; such as abel, seth, enoch, noah, melchisedek, abraham, lot, isaac, jacob, joseph, moses, caleb, joshua, the harlot rahab, who wrought righteousness by hiding the servants of god, when their lives were sought by their enemies, gideon, barak, sampson, jeptha, david, samuel, and the prophets; (heb. xi), "who through faith, subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, and turned to flight the armies of the aliens." these all died in faith, having kept the commandments of the most high, having obtained the promise of a glorious inheritance, and are waiting the fulfillment of the promise which they obtained; (heb. xi:40), "god having provided some better things for us, that they without us should not be made perfect." the prophet alma bears a similar testimony to the other prophets concerning election, in his 9th chapter [book of mormon] saying, "this is the manner after which they were ordained: being called and prepared from the foundation of the world, according to the foreknowledge of god, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they have chosen good, and exercising exceeding great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a {260} preparatory redemption for such; and thus they have been called to this holy calling on account of their faith, while others would reject the spirit of god on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this, they might have had as great privilege as their brethren. or in fine, in the first place, they were on the same standing with their brethren; thus, this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the only begotten son, who was prepared; and thus being called by this holy calling, and ordained unto the high priesthood of the holy order of god, to teach his commandments unto the children of men, that they also might enter into his rest: this high priesthood being after the order of his son, which order was from the foundation of the world: or, in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things." (rom. ix:11, 12), "for the children being not yet born, neither having done any good or evil, that the purpose of god according to election might stand, not of works, but of him that calleth; it was said unto her, the elder shall serve the younger." as we have before shown why god chose abraham to be the father of the faithful, viz., because he knew abraham would command his children and his household after him; so now we see, by this, why the purposes of god, according to election, should stand, and that for his oath's sake." (gen. xxii:16, 17, 18), "by myself have i sworn, saith the lord, for because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing i will bless thee, and in multiplying i will multiply thy seed as the stars of heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies, and in thy seed shall all the nations of the earth be blessed because thou hast obeyed my voice." here the lord jesus, coming through the seed of abraham, is again referred to, through whose sufferings and death, or in whom all the nations of the earth were to be blessed, or made alive, as they had died in adam. (1 cor. xv:22). in this, election is made manifest, for god elected or chose the children of israel to be his peculiar people, and to them belong the covenants and promises, and the blessings received by the gentiles come through the covenants to abraham and his seed; for through the unbelief of the jews (rom. xi: 17) they were broken off, and the gentiles were grafted in; but they stand by faith (rom. xi: 20), and not by the oath of election; therefore it becometh them to fear lest they cease quickly to bear fruit and be broken off (verse 21) that the jews may be grafted in again; for they shall be grafted in again (verse 23), if they abide not in unbelief. {261} the gentiles became partakers of the blessings of election and promises, through faith and obedience, as peter says, writing to the strangers scattered abroad (1 peter, 1st chap.), who were the gentiles, the "elect according to the foreknowledge of god the father, through sanctification of the spirit unto obedience;" (1 peter, ii: 9) for "ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light, (verse 10) which in time past were not a people, but now are the people of god: which had not obtained mercy, but now have obtained mercy." why were they a peculiar people? because god had chosen that generation of gentiles, and conferred on them the blessings which descended through the priesthood, and the covenants unto the house of israel, or grafted them into the good olive tree (rom. xi: 17); and thus the house of israel became the ministers of salvation to the gentiles; and this is what the house of israel was elected unto, not only their own salvation, but through them salvation unto all others; (john iv: 22) "for salvation is of the jews," (rom. xi: 11) and "through their fall salvation is come unto the gentiles." among the promised seed we find jesus christ neither last nor least, but the great high priest and head of all, who was chosen to lay down his life for the redemption of the world, for without the shedding of blood there could be no remission of sins (heb. ix: 22). (deut. vii: 6, 7, 8, 9,) moses bears a similar testimony with peter and paul to the principles of election--"for thou art an holy people unto the lord thy god: the lord thy god hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. the lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the lord loved you, and because he would keep the oath which he had sworn unto your fathers, hath the lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of pharaoh, king of egypt. know therefore that the lord thy god, he is god, the faithful god, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations;" which proves the long continuance of the blessings of this highly favored people. and the lord said unto her, (rebecca, gen. xxv: 23) "the elder shall serve the younger." and why? because that isaac, the father of esau and jacob, the husband of rebecca, and the son of promise to abraham, was the heir; and as esau was the elder son of his father isaac, he had a legal claim to the heirship; but through unbelief, {262} hardness of heart, and hunger, he sold his birthright to his younger brother jacob (gen. xxv: 33); and god knowing beforehand that he would do this of his own free will and choice, or acting upon that agency which god has delegated to all men, said to his mother, "the elder shall serve the younger;" for as the elder son esau, has sold his birthright, and by that means lost all claim to the blessings promised to abraham; those blessings and promises must have failed, if they had not descended with the purchased birthright unto the younger son, jacob, for there was no other heir in abraham's family; and if those blessings had failed, the purposes of god according to election must have failed in relation to the posterity of israel, and the oath of jehovah would have been broken, which could not be though heaven and earth were to pass away. (rom. ix: 13) "as it is written, jacob have i loved, but esau have i hated." where is it written? (mal. i: 1, 2). when was it written? about 397 years before christ, (according to the computation of time in scripture margin), and esau and jacob were born about 1,773 years before christ, (according to the computation of time in scripture margin), so esau and jacob lived about 1,376 years before the lord spoke by malachi, saying, "jacob have i loved, but esau have i hated," as quoted by paul. this text is often brought forward to prove that god loved jacob and hated esau before they were born, or before they had done good or evil; but if god did love one and hate the other before they had done good or evil, he has not seen fit to tell us of it, either in the old or new testament, or any other revelation: but this only we learn that 1,376 years after esau and jacob were born, god said by malachi--"jacob have i loved, and esau have i hated;" and surely that was time sufficient to prove their works, and ascertain whether they were worthy to be loved or hated. and why did he love the one and hate the other? for the same reason that he accepted the offering of abel and rejected cain's offering. because jacob's works had been righteous, and esau's wicked, and where is there a righteous father who would not do the same thing? who would not love an affectionate and obedient son more than one who was disobedient, and sought to injure him and overthrow the order of his house? (objection). but god seeth not as man seeth, and he is no respecter of persons. (acts x: 34). true, but what saith the next verse, "he that feareth god and worketh righteousness is accepted of him;" but it does not say that he that worketh wickedness is accepted, and this is a proof that god has respect to the actions of persons; and if he did not, why should he commend obedience to his law? for if he had no respect to the actions of men, he would be just as well pleased with a wicked man for breaking his law as a righteous man for keeping it; and if cain had done well, he would have been accepted as well as abel (gen. iv: 7), and esau as well as jacob, which {263} proves that god does not respect persons, only in relation to their acts, (see matt. xxv: 34 to the end) "come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world: for i was an hungered, and ye gave me meat," &c.; and because that god blessed abel and jacob, this would not have hindered his blessing cain and esau, if their works had been righteous like unto their brethren; so god's choosing one nation to blessing does not doom another to cursing or make them reprobate, according to the reprobation of god, as some suppose; "but by resisting the truth they became reprobate concerning the faith" (ii tim. iii: 8); and are "abominable, and disobedient, and unto every good work reprobate" (titus i: 16); consequently, are not fit subjects for the blessings of election. rom. ix: 15, "for he saith to moses, i will have mercy on whom i will have mercy, and i will have compassion on whom i will have compassion." (see exod. xxx: 13 to the 19) "my presence shall go with thee, and i will give thee rest, * * * for thou hast found grace in my sight, and i know thee by name, and i will make all my goodness to pass before thee, * * * and i will proclaim the name of the lord before thee; and i will be gracious to whom i will be gracious, and will show mercy on whom i will show mercy." (rom. ix: 16) "so then it is not of him that willeth, nor of him that runneth, but of god that showeth mercy;" having his eye at the same time directed towards his covenant people in egyptian bondage. for the scripture saith unto pharoah (exod. ix: 16, 17), "and in very deed for this cause have i raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth. as yet exaltest thou thyself, against my people, that thou wilt not let them go?" god has promised to bring the house of israel up out of the land of egypt at his own appointed time; and with a mighty hand and an outstretched arm, and great terribleness (deut. xxvi, 8.) he chose to do this thing that his power might be known and his name declared throughout all the earth, so that all nations might have the god of heaven in remembrance, and reverence his holy name; and to accomplish this it was needful that he should meet with opposition to give him an opportunity to manifest his power; therefore he raised up a man, even pharaoh, who, he foreknew, would harden his heart against god of his own free will and choice, and would withstand the almighty in his attempt to deliver his chosen people, and that to the utmost of his ability; and he proved himself worthy of the choice, for he left no means unimproved which his wicked heart could devise to vex the sons of abraham, and defeat the purposes of the most high, which gave the god of abraham an opportunity to magnify his name in the ears {264} of the nations, and in sight of this wicked king, by many mighty signs and wonders, sometimes even to the convincing of the wicked king of his wickedness, and of the power of god, (exod. viii: 28, etc.) and yet he would continue to rebel and hold the israelites in bondage; and this is what it meant by god's hardening pharaoh's heart. he manifested himself in so many glorious and mighty ways, that pharaoh could not resist the truth without becoming harder; so that at last, in his madness, to stay the people of god, he rushed his hosts into the red sea and they were covered with the floods. had not the power of god been exerted in a remarkable manner, it would seem as though the house of israel must have become extinct, for pharaoh commanded the midwives to destroy the sons of the israelitish women as soon as they were born (exod. i: 15, 16), and called them to account for saving the men children alive (verse 18), and charged all his people saying, "every son that is born, ye shall cast into the river" (verse 22), and yet god would have mercy on whom he would have mercy (rom. ix: 18); for he would have mercy on the goodly child, moses, when he was hid and laid in the flags (exod. xi: 3) by his mother to save him from pharaoh's cruel order, and caused that he should be preserved as a prophet and deliverer to lead his people up to their own country; and whom he would he hardened, for he hardened pharaoh by passing before him in mighty power and withdrawing his spirit, and leaving him to his own inclination, for he had set task-masters over the israelites to afflict them with their burdens, and caused them to build treasure cities for pharaoh, and made them to serve with rigor; and made their lives bitter with hard bondage, in mortar and brick and all manner of service in the field (exod. 1st chap.); besides destroying the men children, thus proving to the god of heaven and all men that he had hardened his own hard heart, until he became a vessel of wrath fitted for destruction (rom, ix: 22); all this long before god said unto moses, "i will harden his (pharaoh's) heart" (exod. iv: 21). are men, then, to be saved by works? nay, verily, "by grace are ye saved through faith, and that not of yourselves, it is the gift of god" (eph. ii: 8); "not of works, lest any man should boast" (v. 9); "not by works of righteousness which we have done, but according to his mercy he saved us" (titus iii: 5): and yet faith without works is dead, being alone (james ii: 17). was not abraham, our father, justified by works (v. 21)? shall we then be saved by faith? nay, neither by faith nor works, but by works is faith made perfect (v. 22); but "by grace are ye saved" (eph. ii: 8); "and if by grace, then it is no more of works, otherwise grace is no more grace; and if it be of works, then it is no more grace; otherwise works is no works" (rom. xi: 6); "ye {265} see then how that a man is justified by works, and not by faith only" (james ii: 24). rom. x: 3,4, "for they (israel) being ignorant of god's righteousness and going about to establish their own righteousness, have not submitted themselves unto the righteousness of god; for christ is the end of the law for righteousness to every one that believeth." thus the righteousness of god is made manifest in the plan of salvation by his crucified son; for there is none other name under heaven given among men whereby we must be saved, but the name of jesus christ of nazareth (acts iv: 10, 12); but of this the jews were ignorant, although they themselves crucified him; and they have been going about wandering among all the nations of the earth ever since, for the space of eighteen hundred years, trying to establish their own righteousness, which is of the law of moses, which law can never make the comers thereto perfect (heb. x: i.); yet notwithstanding their darkness and long dispersion, there is a remnant, according to the election of grace (rom. xi: 5); whom god will gather from among all people whither they are scattered and will be sanctified in them in the sight of the heathen; then shall they dwell in their land which god gave to his servant jacob, and they shall dwell safely therein, and shall build houses and plant vineyards; "yea, they shall dwell with confidence when i have executed judgments upon all those that despise them round about; and they shall know that i am the lord their god" (ezek. xxviii: 25, 26; is. xi: 11 to 16); and when this gathering shall be completed, "it shall no more be said, the lord liveth, that brought up the children of israel out of the land of egypt, but the lord liveth that brought up the children of israel from the land of the north, and from all the lands whither he had driven them: and i will bring them again into their land that i gave unto their fathers" (jer. xvi: 14 to the end). rom. xi: 7. "what then? israel hath not obtained that which he seeketh for; but the election hath obtained it." and why have they not obtained it? because they sought it not by faith, but as it were by the works of the law, for they stumbled at the stumbling stone; as it is written, "behold, i lay in zion a stumbling stone and rock of offense" (rom. ix: 32, 33); "to both the houses of israel, for a gin and for a snare to the inhabitants of jerusalem. and many among them shall stumble" (isaiah viii: 14, 15); but "have they stumbled that they should fall? god forbid; but rather through their fall, salvation is come unto the gentiles" (rom. xi: 11). "and jerusalem shall be trodden down by the gentiles, until the times of the gentiles be fulfilled (luke xxi: 24); and when the house of israel shall be restored to their possessions in canaan, it may truly be said, the election hath {266} obtained it; for the fulfillment of god's oath of election to abraham as the father of the faithful, and the promises to his children will obtain that for israel, which he has sought for in vain by the law of moses." this is the election that we believe in, viz., such as we find in the prophets and apostles, and the word of the lord himself, and as we have not room to give all the quotations in full, in relation to election in this epistle, we would invite the saints to examine the scriptures, in connection with these quoted; and whenever they find election, or any other principle or blessing, given or applied to the house of israel, let those principles continue with the house of israel, and not apply that to esau which belongs to jacob; or to the churches of modern times which belong to the ancient covenant people; and always ascertain how the lord, the apostles and prophets have applied their words, and ever continue the same application, and knowledge and wisdom will be added unto you; and in the words of the beloved peter and paul, we would exhort you to "work out your own salvation with fear and trembling, for it is god which worketh in you both to will and to do of his good pleasure" (phil. ii: 12, 13); "giving all diligence to make your calling and election sure" (2 peter i: 10); for this is that sealing power spoken of in ephesians (i: 13, 14)--"in whom ye also trusted, after that ye heard the word of truth; the gospel of your salvation, in whom also, after that ye believed ye were sealed with that holy spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, until the praise of his glory" (2 peter i: 11); "for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our lord and savior jesus christ." amen. _friday, january 8_.--elder parley p. pratt wrote president sidney rigdon, from manchester, england, in part as follows: * * * * * as to the progress of the work of god in this county, it is increasing at every step. it is now prospering in ireland and in wales, as well as in scotland and england. it is spreading into various new places in england. we have several hundred faithful preachers, and the spirit of inquiry seems to be more generally awakened. the clergy of the church of england, the methodist priests, the baptist ministers, and unitarians, are all in arms, as it were, against the saints. the country is flooded with pamphlets, tracts, papers, &c., published against us. * * * * * i must now inform you of the {267} fact that we have reaped the first fruits of campbellism in england, at a place called nottingham. _a proclamation of the first presidency of the church to the saints scattered abroad, greeting_: beloved brethren:--the relationship which we sustain to the church of jesus christ of latter-day saints, renders it necessary that we should make known from time to time, the circumstances, situation, and prospects of the church, and give such instructions as may be necessary for the well being of the saints, and for the promotion of those objects calculated to farther their present and everlasting happiness. we have to congratulate the saints on the progress of the great work of the "last days," for not only has it spread through the length and breadth of this vast continent, but on the continent of europe, and on the islands of the sea, it is spreading in a manner entirely unprecedented in the annals of time. this appears the more pleasing when we consider, that but a short time has elapsed since we were unmercifully driven from the state of missouri, after suffering cruelties and persecutions in various and horrid forms. then our overthrow, to many, seemed inevitable, while the enemies of truth triumphed over us, and by their cruel reproaches endeavored to aggravate our sufferings. but the lord of hosts was with us, the god of jacob was our refuge, and we were delivered from the hands of bloody and deceitful men; and in the state of illinois we found an asylum, and were kindly welcomed by persons worthy the character of freemen. it would be impossible to enumerate all those who, in our time of deep distress, nobly came forward to our relief, and, like the good samaritan, poured oil into our wounds, and contributed liberally to our necessities, and the citizens of quincy _en masse_, and the people of illinois, generally, seemed to emulate each other in this labor of love. we would, however, make honorable mention of governor carlin, judge young, general leech, judge ralston, rev. mr. young, col. henry, n. bushnell, john wood, j. n. morris, s. m. bartlett, samuel holmes, and j. t. holmes, esquires, who will long be remembered, by a grateful community, for their philanthropy to a suffering people, and whose kindness, on that occasion, is indelibly engraved on the tablets of our hearts in golden letters of love. we would likewise make mention of the legislators of this state, who, without respect to parties, without reluctance, freely, openly, boldly, and nobly, have come forth to our assistance, owned us as citizens and friends, and took us by the hand, and extended to us all the blessings {268} of civil, political, and religious liberty, by granting us, under date of december 16, 1840, one of the most liberal charters, with the most plenary powers ever conferred by a legislative assembly on free citizens, "the city of nauvoo," the "nauvoo legion," and the "university of the city of nauvoo." the first of these charters (that for the "city of nauvoo") secures to us, in all time to come, irrevocably, all those great blessings of civil liberty which of right appertain to all the free citizens of a great civilized republic; it is all we ever claimed. what a contrast does the proceedings of the legislators of this state present when compared with those of missouri, whose bigotry, jealousy, and superstition, prevailed to such an extent as to deny us our liberty and our sacred rights. illinois has set a glorious example to the whole united states, and to the world at large, and has nobly carried out the principles of her constitution, and the constitution of these united states, and while she requires of us implicit obedience to the laws, (which we hope ever to see observed) she affords us the protection of law, the security of life, liberty, and the peaceable pursuit of happiness. the name of our city (nauvoo) is of hebrew origin, and signifies a beautiful situation, or place, carrying with it, also, the idea of rest; and is truly descriptive of the most delightful location. it is situated on the east bank of the mississippi river, at the head of the des moines rapids, in hancock county, bounded on the east by an extensive prairie of surpassing beauty, and on the north, west, and south, by the mississippi. this place has been objected to by some on account of the sickness which has prevailed in the summer months, but it is the opinion of doctor bennett, that hancock county, and all the eastern and southern portions of the city of nauvoo, are as healthful as any other portions of the western country, to acclimatized citizens; whilst the northwestern portion of the city has experienced much affliction from fever and ague, which, however, doctor bennett thinks can be easily remedied by draining the sloughs on the adjacent islands in the mississippi. the population of our city is increasing with unparalleled rapidity, numbering more than 3,000 inhabitants. every facility is afforded, in the city and adjacent country, in hancock county, for the successful prosecution of the mechanical arts and the pleasing pursuits of agriculture. the waters of the mississippi can be successfully used for manufacturing purposes to almost an unlimited extent. having been instrumental, in the hands of our heavenly father, in laying a foundation for the gathering of zion, we would say, let all those who appreciate the blessings of the gospel, and realize the importance of obeying the commandments of heaven, who have been blessed of heaven with the possession of this world's goods, first {269} prepare for the general gathering; let them dispose of their effects as fast as circumstances will possibly admit, without making too great sacrifices, and remove to our city and county; establish and build up manufactures in the city, purchase and cultivate farms in the county. this will secure our permanent inheritance, and prepare the way for the gathering of the poor. this is agreeable to the order of heaven, and the only principle on which the gathering can be effected. let the rich, then, and all who can assist in establishing this place, make every preparation to come on without delay, and strengthen our hands, and assist in promoting the happiness of the saints. this cannot be too forcibly impressed on the minds of all, and the elders are hereby instructed to proclaim this word in all places where the saints reside, in their public administrations, for this is according to the instructions we have received from the lord. the temple of the lord is in process of erection here, where the saints will come to worship the god of their fathers, according to the order of his house and the powers of the holy priesthood, and will be so constructed as to enable all the functions of the priesthood to be duly exercised, and where instructions from the most high will be received, and from this place go forth to distant lands. let us then concentrate all our powers, under the provisions of our _magna charta_ granted by the illinois legislature, at the "city of nauvoo" and surrounding country, and strive to emulate the action of the ancient covenant fathers and patriarchs, in those things which are of such vast importance to this and every succeeding generation. the "nauvoo legion" embraces all our military power, and will enable us to perform our military duty by ourselves, and thus afford us the power and privilege of avoiding one of the most fruitful sources of strife, oppression, and collision with the world. it will enable us to show our attachment to the state and nation, as a people, whenever the public service requires our aid, thus proving ourselves obedient to the paramount laws of the land, and ready at all times to sustain and execute them. the "university of the city of nauvoo" will enable us to teach our children wisdom, to instruct them in all the knowledge and learning, in the arts, sciences, and learned professions. we hope to make this institution one of the great lights of the world, and by and through it to diffuse that kind of knowledge which will be of practicable utility, and for the public good, and also for private and individual happiness. the regents of the university will take the general supervision of all matters appertaining to education, from common schools up to the highest branches of a most liberal collegiate course. they will establish a regular system of education, and hand over the pupil from teacher to {270} professor, until the regular gradation is consummated and the education finished. this corporation contains all the powers and prerogatives of any other college or university in this state. the charters for the university and legion are _addenda_ to the city charter, making the whole perfect and complete. not only has the lord given us favor in the eyes of the community, who are happy to see us in the enjoyment of all the rights and privileges of freemen, but we are happy to state that several of the principal men in illinois, who have listened to the doctrines we promulgate, have become obedient to the faith, and are rejoicing in the same; among whom is john c. bennett, m. d., quartermaster-general of illinois. we mention this gentleman first, because, that during our persecutions in missouri, he became acquainted with the violence we were suffering while in that state, on account of our religion; his sympathy for us was aroused, and his indignation kindled against our persecutors, for the cruelties practiced upon us, and their flagrant violation of both the law and the constitution. amidst their heated zeal to put down the truth, he addressed us a letter, tendering to us his assistance in delivering us out of the hands of our enemies, and restoring us again to our privileges, and only required at our hands to point out the way and he would be forthcoming, with all the forces he could raise for the purpose. he has been one of the instruments in effecting or safety and deliverance, from the unjust persecutions and demands of the authorities of missouri, and also in procuring the city charter. he is a man of enterprise, extensive acquirements, and of independent mind, and is calculated to be a great blessing to our community. dr. isaac galland also, who is one of our benefactors, having under his control a large quantity of land, in the immediate vicinity of our city, and a considerable portion of the city plat, opened both his heart and his hands, and "when we were strangers, took us in," and bade us welcome to share with him in his abundance, leaving his dwelling house, the most splendid edifice in the vicinity, for our accommodation, and partook himself to a small, uncomfortable dwelling. he sold us his large estates on very reasonable terms, and on long credit, so that we might have an opportunity of paying for them without being distressed, and has since taken our lands in missouri in payment for the whole amount, and has given us a clear and indisputable title for the same. and in addition to the first purchase, we have exchanged lands with him in missouri to the amount of eighty thousand dollars. he is the honored instrument the lord used to prepare a home for us, when we were driven from our inheritances, having given him control of vast bodies of land, and prepared his heart to make the use of it the lord {271} intended he should. being a man of extensive information, great talents, and high literary fame, he devoted all his powers and influence to give us a standing. after having thus exerted himself for our salvation and comfort, and formed an intimate acquaintance with many of our people, his mind became wrought up to the greatest feelings, being convinced that our persecutions were like those of the ancient saints, and, after investigating the doctrines we proclaimed, he became convinced of the truth and of the necessity of obedience thereto, and, to the great joy and satisfaction of the church, he yielded himself to the waters of baptism, and became a partaker with us in our sufferings, "choosing rather to suffer afflictions with the people of god than enjoy the pleasures of sin for a season." in connection with these, we would mention the names of general james adams, judge of probate, of sangamon county; dr. green of shelby county, r. d. foster, and sidney knowlton, of hancock county; dr. knight, of putnam county, indiana; many others of respectability and high standing in society, and nearly all the old settlers in our immediate neighborhood. we make mention of this that the saints may be encouraged, and also that they may see that the persecutions we suffered in missouri were but the prelude to a far more glorious display of the power of truth, and of the religion we have espoused. from the kind, uniform, and consistent course pursued by the citizens of illinois, and the great success which has attended us while here, the natural advantages of this place for every purpose we require, and the necessity of the gathering of the saints of the most high, we would say--let the brethren who love the prosperity of zion, who are anxious that her stakes should be strengthened and her cords lengthened, and who prefer her prosperity to their chief joy, come and cast in their lots with us, and cheerfully engage in a work so glorious and sublime, and say with nehemiah, "we, his servants, will arise and build." it probably would hardly be necessary to enforce this important subject on the attention of the saints, as its necessity is obvious, and is a subject of paramount importance; but as watchmen to the house of israel--as shepherds over the flock which is now scattered over a vast extent of country, and the anxiety we feel for their prosperity and everlasting welfare, and for the carrying out the great and glorious purposes of our god, to which we have been called, we feel to urge its necessity, and say--let the saints come here; this is the word of the lord, and in accordance with the great work of the last days. it is true, the idea of a general gathering has heretofore been associated with the most cruel and oppressing scenes, owing to our unrelenting persecutions at the hands of wicked and unjust men; but we hope that {272} those days of darkness and gloom have gone by, and, from the liberal policy of our state government, we may expect a scene of peace and prosperity we have never before witnessed since the rise of our church, and the happiness and prosperity which now await us, is, in all human probability, incalculably great. by a concentration of action, and a unity of effort, we can only accomplish the great work of the last days which we could not do in our remote and scattered condition, while our interests, both temporal and spiritual, will be greatly enhanced, and the blessings of heaven must flow unto us in an uninterrupted stream; of this, we think there can be no question. the greatest temporal and spiritual blessings which always flow from faithfulness and concerted effort, never attended individual exertion or enterprise. the history of all past ages abundantly attests this fact. in addition to all temporal blessings, there is no other way for the saints to be saved in these last days, [than by the gathering] as the concurrent testimony of all the holy prophets clearly proves, for it is written--"they shall come from the east, and be gathered from the west; the north shall give up, and the south shall keep not back." "the sons of god shall be gathered from far, and his daughters from the ends of the earth." it is also the concurrent testimony of all the prophets, that this gathering together of all the saints, must take place before the lord comes to "take vengeance upon the ungodly," and "to be glorified and admired by all those who obey the gospel." the fiftieth psalm, from the first to the fifth verse inclusive, describes the glory and majesty of that event. "the mighty god, and even the lord hath spoken, and called the earth from the rising of the sun unto the going down thereof. out of zion, the perfection of beauty, god hath shined. our god shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. he shall call to the heavens from above, and to the earth (that he may judge the people). gather my saints together unto me; those that have made covenant with me by sacrifice." we might offer many other quotations from the scriptures, but believing them to be familiar to the saints, we forbear. we would wish the saints to understand that, when they come here, they must not expect perfection, or that all will be harmony, peace, and love; if they indulge these ideas, they will undoubtedly be deceived, for here there are persons, not only from different states, but from different nations, who, although they feel a great attachment to the cause of truth, have their prejudices of education, and, consequently, it requires some time before these things can be overcome. again, there {273} are many that creep in unawares, and endeavor to sow discord, strife, and animosity in our midst, and by so doing, bring evil upon the saints. these things we have to bear with, and these things will prevail either to a greater or less extent until "the floor be thoroughly purged," and "the chaff be burnt up." therefore, let those who come up to this place be determined to keep the commandments of god, and not be discouraged by those things we have enumerated, and then they will be prospered--the intelligence of heaven will be communicated to them, and they will, eventually, see eye to eye, and rejoice in the full fruition of that glory which is reserved for the righteous. in order to erect the temple of the lord, great exertions will be required on the part of the saints, so that they may build a house which shall be accepted by the almighty, and in which his power and glory shall be manifested. therefore let those who can freely make a sacrifice of their time, their talents, and their property, for the prosperity of the kingdom, and for the love they have to the cause of truth, bid adieu to their homes and pleasant places of abode, and unite with us in the great work of the last days, and share in the tribulation, that they may ultimately share in the glory and triumph. we wish it likewise to be distinctly understood, that we claim no privilege but what we feel cheerfully disposed to share with our fellow citizens of every denomination, and every sentiment of religion; and therefore say, that so far from being restricted to our own faith, let all those who desire to locate themselves in this place, or the vicinity, come, and we will hail them as citizens and friends, and shall feel it not only a duty, but a privilege, to reciprocate the kindness we have received from the benevolent and kind-hearted citizens of the state of illinois. joseph smith, sidney rigdon, hyrum smith, presidents of the church. nauvoo, january 15th, 1841. footnotes: 1. for the nature of the charges see ch. xiii. {274} chapter xv. reconstruction of church affairs at nauvoo--revelation--municipal organization of nauvoo--installation of civic and military officers. _friday, january 15, 1841_.--i published the following in the _times and seasons_- _reproof of john e. page and orson hyde_. elders orson hyde and john e. page are informed that the lord is not well pleased with them, in consequence of delaying their mission, (john e. page in particular) and they are requested, by the first presidency, to hasten their journey towards their destination. _sunday, 17_.--elder brigham young preached twice in the music hall, liverpool. _monday, 18_.--elders brigham young and willard richards commenced reading the book of mormon, and writing an index to the english edition. _tuesday, 19_.--elder amos fielding has baptized twenty-nine at newcastle-upon-tyne, england. i received the following revelation: [1] _revelation given to joseph smith at nauvoo, january 19th, 1841_. verily, thus saith the lord unto you, my servant joseph smith, i am well pleased with your offering and acknowledgments, which you have made, for unto this end have i raised you up, that i might show forth my wisdom through the weak things of the earth. your prayers are acceptable before me, and in answer to them i say unto you, that you are now called immediately to make a solemn proclamation of my gospel, and of this stake which i have planted to be a {275} corner-stone of zion, which shall be polished with the refinement which is after the similitude of a palace. this proclamation shall be made to all the kings of the world, to the four corners thereof; to the honorable president elect, and the high-minded governors of the nation in which you live, and to all the nations of the earth, scattered abroad. let it be written in the spirit of meekness and by the power of the holy ghost, which shall be in you at the time of the writing of the same; for it shall be given you by the holy ghost to know my will concerning those kings and authorities, even what shall befall them in a time to come. for, behold! i am about to call upon them to give heed to the light and glory of zion, for the set time has come to favor her. call ye, therefore, upon them with loud proclamation, and with your testimony, fearing them not, for they are as grass, and all their glory as the flower thereof which soon falleth, that they may be left also without excuse, and that i may visit them in the day of visitation, when i shall unveil the face of my covering, to appoint the portion of the oppressor among hypocrites, where there is gnashing of teeth, if they reject my servants and my testimony which i have revealed unto them. and again, i will visit and soften their hearts, many of them for your good, that ye may find grace in their eyes, that they may come to the light of truth, and the gentiles to the exaltation or lifting up of zion. for the day of my visitation cometh speedily, in an hour when ye think not of, and where shall be the safety of my people, and refuge for those who shall be left of them? awake, o kings of the earth! come ye, o, come ye, with your gold and your silver, to the help of my people, to the house of the daughters of zion. and again, verily i say unto you, let my servant robert b. thompson help you to write this proclamation, for i am well pleased with him, and that he should be with you; let him, therefore, hearken to your counsel, and i will bless him with a multiplicity of blessings; let him be faithful and true in all things from henceforth, and he shall be great in mine eyes; but let him remember that his stewardship will i require at his hands. and again, verily i say unto you, blessed is my servant hyrum smith, for i, the lord, love him because of the integrity of his heart, and because he loveth that which is right before me, saith the lord. again, let my servant john c. bennett, help you in your labor in sending my word to the kings and people of the earth, and stand by {276} you, even you my servant joseph smith, in the hour of affliction, and his reward shall not fail, if he receive counsel; and for his love he shall be great, for he shall be mine if he do this, saith the lord. i have seen the work which he hath done, which i accept, if he continue, and will crown him with blessings and great glory. and again, i say unto you, that it is my will that my servant lyman wight should continue in preaching for zion, in the spirit of meekness confessing me before the world, and i will bear him up as on eagle's wings, and he shall beget glory and honor to himself, and unto my name. that when he shall finish his work, that i may receive him unto myself, even as i did my servant david patten, who is with me at this time, and also my servant edward partridge, and also my aged servant joseph smith, sen., who sitteth with abraham at his right hand, and blessed and holy is he, for he is mine. and again, verily i say unto you, my servant george miller is without guile: he may be trusted because of the integrity of his heart; and for the love which he has to my testimony i, the lord, love him; i therefore say unto you, i seal upon his head the office of a bishopric, like unto my servant edward partridge, that he may receive the consecrations of mine house, that he may administer blessing upon the heads of the poor of my people, saith the lord. let no man despise my servant george, for he shall honor me. let my servant george, and my servant lyman, and my servant john snider, and others, build a house unto my name, such an one as my servant joseph shall show unto them; upon the place which he shall show unto them also. and it shall be for a house for boarding, a house that strangers may come from afar to lodge therein; therefore let it be a good house, worthy of all acceptation, that the weary traveler may find health and safety while he shall contemplate the word of the lord; and the cornerstone i have appointed for zion. this house shall be a healthy habitation if it be built unto my name, and if the governor which shall be appointed unto it shall not suffer any pollution to come upon it. it shall be holy, or the lord your god will not dwell therein. and again, verily i say unto you, let all my saints come from afar; and send ye swift messengers, yea, chosen messengers, and say unto them: come ye, with all your gold, and your silver, and your precious stones, and with all your antiquities; and with all who have knowledge of antiquities, that will come, may come, and bring the box-tree, and the fir-tree, and the pine-tree, together with all the precious trees of the earth; {277} and with iron, with copper, and with brass, and with zinc, and with all your precious things of the earth, and build a house to my name for the most high to dwell therein; for there is not a place found on earth that he may come and restore again that which was lost unto you, or which he hath taken away, even the fullness of the priesthood; for a baptismal font there is not upon the earth, that they, my saints, may be baptized for those who are dead; for this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me. but i command you, all ye my saints, to build a house unto me; and i grant unto you a sufficient time to build a house unto me, and during this time your baptisms shall be acceptable unto me. but behold, at the end of this appointment, your baptisms for your dead shall not be acceptable unto me; and if you do not these things at the end of the appointment, ye shall be rejected as a church, with your dead, saith the lord your god. for verily i say unto you, that after you have had sufficient time to build a house to me, wherein the ordinance of baptizing for the dead belongeth, and for which the same was instituted from before the foundation of the world, your baptisms for your dead cannot be acceptable unto me. for therein are the keys of the holy priesthood, ordained that you may receive honor and glory. and after this time, your baptisms for the dead, by those who are scattered abroad, are not acceptable unto me, saith the lord; for it is ordained that in zion, and in her stakes, and in jerusalem, those places which i have appointed for refuge, shall be the places for your baptisms for your dead. and again, verily i say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name? for, for this cause i commanded moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was; therefore, verily i say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices, by the sons of levi, and for your oracles in your most holy places, wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house which my people are always commanded to build unto my holy name. {278} and verily i say unto you, let this house be built unto my name, that i may reveal mine ordinances therein, unto my people; for i deign to reveal unto my church things which have been kept hid from before the foundation of the world, things that pertain to the dispensation of the fullness of times; and i will show unto my servant joseph all things pertaining to this house, and the priesthood thereof; and the place whereon it shall be built; and ye shall build it on the place where you have contemplated building it, for that is the spot which i have chosen for you to build it; if ye labor with all your might, i will consecrate that spot that it shall be made holy; and if my people will hearken unto my voice, and unto the voice of my servants whom i have appointed to lead my people, behold, verily i say unto you, they shall not be moved out of their place. but if they will not hearken to my voice, nor unto the voice of these men whom i have appointed, they shall not be blest, because they pollute mine holy grounds, and mine holy ordinances, and charters, and my holy words which i give unto them. and it shall come to pass, that if you build a house unto my name, and do not do the things that i say, i will not perform the oath which i make unto you, neither fulfill the promises which ye expect at my hands, saith the lord; for instead of blessings, ye, by your own works, bring cursings, wrath, indignation, and judgments upon your own heads, by your follies, and by all your abominations, which you practice before me, saith the lord. verily, verily i say unto you, that when i give a commandment to any of the sons of men, to do a work unto my name, and those sons of men go with all their might, and with all they have, to perform that work, and cease not their diligence, and their enemies come upon them, and hinder them from performing that work; behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings; and the iniquity and transgression of my holy laws and commandments, i will visit upon the heads of those who hindered my work, unto the third and fourth generation, so long as they repent not, and hate me, saith the lord god. therefore for this cause have i accepted the offerings of those whom i commanded to build up a city and a house unto my name, in jackson county, missouri, and were hindered by their enemies, saith the lord your god. and i will answer judgment, wrath, and indignation, wailing, and {279} anguish, and gnashing of teeth upon their heads, unto the third and fourth generation, so long as they repent not and hate me, saith the lord your god. and this i make an example unto you, for your consolation concerning all those who have been commanded to do a work, and have been hindered by the hands of their enemies, and by oppression, saith the lord your god; for i am the lord your god, and will save all those of your brethren who have been pure in heart, and have been slain in the land of missouri, saith the lord. and again, verily i say unto you, i command you again to build a house to my name, even in this place that you may prove yourselves unto me that ye are faithful in all things whatsoever i command you, that i may bless you, and crown you with honor, immortality, and eternal life. and now i say unto you, as pertaining to my boarding house which i have commanded you to build for the boarding of strangers, let it be built unto my name, and let my name be named upon it, and let my servant joseph, and his house have place therein, from generation to generation; for this anointing have i put upon his head, that his blessing shall also be put upon the head of his posterity after him, and as i said unto abraham concerning the kindreds of the earth, even so i say unto my servant joseph, in thee and in thy seed, shall the kindred of the earth be blessed. therefore, let my servant joseph and his seed after him have place in that house, from generation to generation, for ever and ever, saith the lord. and let the name of that house be called nauvoo house, and let it be a delightful habitation for man, and a resting place for the weary traveler, that he may contemplate the glory of zion, and the glory of this, the corner-stone thereof; that he may receive also the counsel from those whom i have set to be as plants of renown, and as watchmen upon her walls. behold, verily i say unto you, let my servant george miller, and my servant lyman wight, and my servant john snider, and my servant peter haws, organize themselves, and appoint one of them to be a president over their quorum for the purpose of building that house. and they shall form a constitution whereby they may receive stock for the building of that house. and they shall not receive less than fifty dollars for a share of stock in that house, and they shall be permitted to receive fifteen thousand dollars from any one man for stock in that house; {280} but they shall not be permitted to receive over fifteen thousand dollars stock from any one man; and they shall not be permitted to receive under fifty dollars for a share of stock from any one man in that house; and they shall not be permitted to receive any man as a stockholder in this house, except the same shall pay his stock into their hands at the time he receives stock; and in proportion to the amount of stock he pays into their hands, he shall receive stock in that house; but if he pays nothing into their hands, he shall not receive any stock in that house. and if any pay stock into their hands, it shall be for stock in that house, for himself, and for his generation after him, from generation to generation, so long as he and his heirs shall hold that stock, and do not sell or convey the stock away out of their hands by their own free will and act, if you will do my will, saith the lord your god. and again, verily i say unto you, if my servant george miller, and my servant lyman wight, and my servant john snider, and my servant peter haws, receive any stock into their hands, in moneys or in properties, wherein they receive the real value of moneys, they shall not appropriate any portion of that stock to any other purpose, only in that house; and if they do appropriate any portion of that stock anywhere else, only in that house, without the consent of the stockholder, and do not repay fourfold for the stock which they appropriate anywhere else, only in that house, they shall be accursed, and shall be moved out of their place, saith the lord god, for i, the lord, am god, and cannot be mocked in any of these things. verily i say unto you, let my servant joseph pay stock into their hands for the building of that house, as seemeth him good; but my servant joseph cannot pay over fifteen thousand dollars stock in that house, nor under fifty dollars; neither can any other man, saith the lord. and there are others also who wish to know my will concerning them, for they have asked it at my hands. therefore i say unto you concerning my servant vinson knight, if he will do my will, let him put stock into that house for himself, and for his generation after him, from generation to generation, and let him lift up his voice long and loud, in the midst of the people, to plead the cause of the poor and the needy, and let him not fail, neither let his heart faint, and i will accept of his offerings, for they shall not be unto me as the offerings of cain, for he shall be mine, saith the lord. {281} let his family rejoice, and turn away their hearts from affliction, for i have chosen him and anointed him, and he shall be honored in the midst of his house, for i will forgive all his sins, saith the lord. amen. verily i say unto you, let my servant hyrum put stock into that house as seemeth him good, for himself and his generation after him, from generation to generation. let my servant isaac galland put stock into that house, for i, the lord, love him for the work he hath done, and will forgive all his sins; therefore, let him be remembered for an interest in that house from generation to generation. let my servant isaac galland be appointed among you, and be ordained by my servant william marks, and be blessed of him, to go with my servant hyrum, to accomplish the work that my servant joseph shall point out to them, and they shall be greatly blessed. let my servant william marks pay stock into that house, as seemeth him good, for himself and his generation, from generation to generation. let my servant henry g. sherwood pay stock into that house, as seemeth him good, for himself and his seed after him from generation to generation. let my servant william law pay stock into that house, for himself and his seed after him, from generation to generation. if he will do my will, let him not take his family unto the eastern lands, even unto kirtland; nevertheless, i, the lord, will build up kirtland, but i, the lord, have a scourge prepared for the inhabitants thereof. and with my servant almon babbitt, there are many things with which i am not pleased; behold, he aspireth to establish his council instead of the council which i have ordained, even the presidency of my church, and he setteth up a golden calf for the worship of my people. let no man go from this place who has come here essaying to keep my commandments. if they live here let them live unto me; and if they die, let them die unto me; for they shall rest from all their labors here, and shall continue their works. therefore let my servant william put his trust in me, and cease to fear concerning his family, because of the sickness of the land. if ye love me, keep my commandments, and the sickness of the land shall redound to your glory. let my servant william go and proclaim my everlasting gospel with a loud voice, and with great joy, as he shall be moved upon by {282} my spirit, unto the inhabitants of warsaw, and also unto the inhabitants of carthage, and also unto the inhabitants of burlington, and also unto the inhabitants of madison, and await patiently and diligently for further instructions at my general conference, saith the lord. if he will do my will, let him from henceforth hearken to the counsel of my servant joseph, and with his interest support the cause of the poor, and publish the new translation of my holy word unto the inhabitants of the earth; and if he will do this, i will bless him with a multiplicity of blessings, that he shall not be forsaken, nor his seed be found begging bread. and again, verily i say unto you, let my servant william be appointed, ordained, and anointed as a counselor unto my servant joseph, in the room of my servant hyrum; that my servant hyrum may take the office of priesthood and patriarch which was appointed unto him by his father, by blessing and also by right. that from henceforth he shall hold the keys of the patriarchal blessings upon the heads of all my people, that whomsoever he blesses shall be blessed, and whomsoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven; and from this time forth i appoint unto him that he may be a prophet, and a seer and a revelator unto my church, as well as my servant joseph. that he may act in concert also with my servant joseph, and that he shall receive counsel from my servant joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing, and glory, and honor, and priesthood, and gifts of the priesthood, that once were put upon him that was my servant oliver cowdery; that my servant hyrum may bear record of the things which i shall show unto him, that his name may be had in honorable remembrance from generation to generation forever and ever. let my servant william law also receive the keys by which he may ask and receive blessings; let him be humble before me, and be without guile, and he shall receive of my spirit, even the comforter, which shall manifest unto him the truth of all things, and shall give him in the very hour what he shall say. and these signs shall follow him; he shall heal the sick, he shall cast out devils, and shall be delivered from those who would administer unto him deadly poison; and he shall be led in paths where the poisonous serpent cannot lay {283} hold upon his heel, and he shall mount up in the imagination of his thoughts as upon eagle's wings; and what if i will that he should raise the dead, let him not withhold his voice. therefore, let my servant william cry aloud and spare not, with joy and rejoicing, and with hosannas to him that sitteth upon the throne forever and ever, saith the lord your god. behold i say unto you, i have a mission in store for my servant william and my servant hyrum, and for them alone; and let my servant joseph tarry at home, for he is needed; the remainder i will show unto you hereafter. even so. amen. and again, verily i say unto you, if my servant sidney will serve me and be counselor unto my servant joseph, let him arise and come up and stand in the office of his calling, and humble himself before me; and if he will offer unto me an acceptable offering, and acknowledgments, and remain with my people, behold, i, the lord your god, will heal him that he shall be healed; and he shall lift up his voice again on the mountains, and be a spokesman before my face. let him come and locate his family in the neighborhood in which my servant joseph resides, and in all his journeyings let him lift up his voice as with the sound of a trump, and warn the inhabitants of the earth to flee the wrath to come; let him assist my servant joseph; and also let my servant william law assist my servant joseph, in making a solemn proclamation unto the kings of the earth, even as i have before said unto you; if my servant sidney will do my will, let him not remove his family unto the eastern lands, but let him change their habitation even as i have said. behold, it is not my will that he shall seek to find safety and refuge out of the city which i have appointed unto you, even the city of nauvoo. verily i say unto you, even now, if he will hearken unto my voice, it shall be well with him. even so. amen. and again, verily i say unto you, let my servant amos davis pay stock into the hands of those whom i have appointed to build a house for boarding, even the nauvoo house; this let him do if he will have an interest, and let him hearken unto the counsel of my servant joseph, and labor with his own hands that he may obtain the confidence of men; and when he shall prove himself faithful in all things that shall be entrusted unto his care, yea, even a few things, he shall be made ruler over many; {284} let him therefore abase himself that he may be exalted. even so. amen. and again, verily i say unto you, if my servant robert d. foster will obey my voice, let him build a house for my servant joseph, according to the contract which he has made with him, as the door shall be open to him from time to time. and let him repent of all his folly, and clothe himself with charity, and cease to do evil, and lay aside all his hard speeches, and pay stock also into the hands of the quorum of the nauvoo house for himself and for his generation after him, from generation to generation, and hearken unto the counsel of my servants joseph and hyrum and william law, and unto the authorities which i have called to lay the foundation of zion, and it shall be well with him for ever and ever, even so. amen. and again, verily i say unto you, let no man pay stock to the quorum of the nauvoo house, unless he shall be a believer in the book of mormon, and the revelations i have given unto you, saith the lord your god; for that which is more or less than this cometh of evil, and shall be attended with cursings and not blessings, saith the lord your god. even so. amen. and again, verily i say unto you, let the quorum of the nauvoo house have a just recompense of wages for all their labors which they do in building the nauvoo house, and let their wages be as shall be agreed among themselves, as pertaining to the price thereof; and let every man who pays stock bear his proportion of their wages, if it must needs be, for their support, saith the lord; otherwise, their labors shall be accounted unto them for stock in that house. even so. amen. verily i say unto you, i now give unto you the officers belonging to my priesthood, that ye may hold the keys thereof, even the priesthood which is after the order of melchisedek, which is after the order of my only begotten son. first, i give unto you hyrum smith, to be a patriarch unto you, to hold the sealing blessings of my church, even the holy spirit of promise, whereby ye are sealed up unto the day of redemption, that ye may not fall, notwithstanding the hour of temptation that may come upon you. i give unto you my servant joseph, to be a presiding elder over all my church, to be a translator, a revelator, a seer, and prophet. i give unto him for counselors my servant sidney rigdon, and my servant william law, that these may constitute a quorum and first presidency, to receive the oracles for the whole church. {285} i give unto you my servant brigham young, to be a president over twelve traveling council; which twelve hold the keys to open up the authority of my kingdom upon the four corners of the earth, and after that to send my word to every creature. they are heber c. kimball, parley p. pratt, orson pratt, orson hyde, william smith, john taylor, john e. page, wilford woodruff, willard richards, george a. smith; david patten i have taken unto myself; behold, his priesthood no man taketh from him; but verily i say unto you, another may be appointed unto the same calling. and again, i say unto you, i give unto you a high council, for the corner stone of zion; viz., samuel bent, henry g. sherwood, george w. harris, charles c. rich, thomas grover, newel knight, david dort, dunbar wilson; (seymour brunson i have taken unto myself, no man taketh his priesthood, but another may be appointed unto the same priesthood in his stead; and verily i say unto you, let my servant aaron johnson be ordained unto this calling in his stead); david fullmer, alpheus cutler, william huntington. and again, i give unto you don c. smith, to be a president over a quorum of high priests; which ordinance is instituted for the purpose of qualifying those who shall be appointed standing presidents or servants over different stakes scattered abroad, and they may travel also if they choose, but rather be ordained for standing presidents, this is the office of their calling, saith the lord your god. i give unto him amasa lyman, and noah packard, for counselors, that they may preside over the quorum of high priests of my church, saith the lord. and again, i say unto you, i give unto you john a. hicks, samuel williams, and jesse baker, which priesthood is to preside over the quorum of elders, which quorum is instituted for standing ministers, nevertheless they may travel, yet they are ordained to be standing ministers to my church, saith the lord. and again, i give unto you, joseph young, josiah butterfield, daniel miles, henry harriman, zera pulsipher, levi hancock, james foster, to preside over the quorum of seventies, which quorum is instituted for traveling elders to bear record of my name in all the world, wherever the traveling high council, my apostles, shall send them to prepare a way before my face. the difference between this quorum and the quorum of elders, is {286} that one is to travel continually, and the other is to preside over the churches from time to time; the one has the responsibility of presiding from time to time, and the other has no responsibility of presiding, saith the lord your god. and again, i say unto you, i give unto you vinson knight, samuel h. smith and shadrach roundy, if he will receive it, to preside over the bishopric; a knowledge of said bishopric is given unto you in the book of doctrine and covenants. and again, i say unto you, samuel rolfe and his counselors for priests, and the president of the teachers and his counselors, and also the president of the deacons and his counselors, and also the president of the stake and his counselors; the above offices i have given unto you, and the keys thereof, for helps and for governments, for the work of the ministry, and the perfecting of my saints; and a commandment i give unto you that you should fill all these offices and approve of those names which i have mentioned, or else disapprove of them at my general conference; and that ye should prepare rooms for all these offices in my house when you build it unto my name, saith the lord your god. even so. amen. _thursday, 21_.--elders brigham young and willard richards completed the index to the book of mormon, and it was immediately put in type, which closed the printing of the first english edition. _sunday, 24_.--elder brigham young preached twice at liverpool on election and reprobation. [sidenote: hyrum smith installed as patriarch.] hyrum smith, who received the office of patriarch in the church, in place of joseph smith, sen., deceased, has by revelation been appointed a prophet and revelator. william law has by revelation been appointed one of the first presidency, in place of hyrum smith, appointed patriarch. george miller has been appointed, by revelation, bishop in place of edward partridge, deceased. _saturday, 30_.--at a special conference of the church of jesus christ of latter-day saints, held at nauvoo pursuant to public notice, i was unanimously elected sole trustee-in-trust for the church of jesus christ of latter-day saints. {287} also saturday the 30th and sunday 31st, a conference was held at walnut grove, knox county, illinois; elder william smith presiding; 113 members, 14 elders were present; several branches were represented, and several persons baptized. [sidenote: first election of municipal officers in nauvoo.] _monday, 1_.--the first election in nauvoo, for members of the city council took place, and the following persons were elected by majorities varying from 330 to 337 votes; to wit, for mayor, john c. bennett; aldermen, william marks, samuel h. smith, daniel h. wells, newel k. whitney; councilors, joseph smith, hyrum smith, sidney rigdon, charles c. rich, john t. barnett, wilson law, don carlos smith, john p. greene, vinson knight. city of nauvoo, hancock county, illinois, feb. 1, a. d. 1841. _to the county recorder of the county of hancock_: dear sir:--at a meeting of the church of jesus christ of latter-day saints, at this place on saturday, the 30th day of january, a. d. 1841, i was elected sole trustee for said church, to hold my office during life (my successors to be the first presidency of said church) and vested with plenary powers, as sole trustee in trust for the church of jesus christ of latter-day saints, to receive, acquire, manage or convey property, real, personal, or mixed, for the sole use and benefit of said church, agreeably to the provisions of an act entitled, "an act concerning religious societies," approved february 6, 1835. joseph smith, (l. s.) state of illinois hancock co., ss. this day personally appeared before me, daniel h. wells, a justice of the peace, within and for the county of hancock, county aforesaid, isaac galland, robert b. thompson, and john c. bennett, who being duly sworn, depose and say that the foregoing certificate of joseph smith is true. isaac galland, robert b. thompson john c. bennett. sworn to and subscribed this third day of february in the year of our lord one thousand eight hundred and forty-one before me, daniel h. wells, justice of the peace. {288} the above is recorded in the county records at carthage, in book no. 1, of bonds and mortgages, page 95, no. 87. _wednesday 3_.--elder taylor reports 160 baptized in liverpool, england; in ireland about 25; in the isle of man, 70; hawarden, 30. elder lorenzo snow is laboring in london. [sidenote: nauvoo city council organized.] the city council of nauvoo was organized; the opening prayer was offered by myself, after which the mayor-elect delivered his inaugural address as published in the _times and seasons_, page 316, as follows: inaugural address. city of nauvoo, illinois, feb. 3rd, 1841. _gentlemen of the city council, aldermen and councillors_: having been elected to the mayoralty of this city by the unanimous suffrage of all parties and interests, i now enter upon the duties devolving upon me as your chief magistrate under a deep sense of the responsibilities of the station. i trust that the confidence reposed in me, by my fellow citizens, has not been misplaced, and for the honor conferred they will accept my warmest sentiments of gratitude. by the munificence and wise legislation of noble, high-minded, and patriotic statesmen, and the grace of god, we have been blessed with one of the most liberal corporate acts ever granted by a legislative assembly. as the presiding officer of the law-making department of the municipal government, it will be expected that i communicate to you, from time to time, by oral or written messages, for your deliberative consideration and action, such matters as may suggest themselves to me in relation to the public weal; and upon this occasion i beg leave to present the following as matters of paramount importance: the 21st section of the addenda to the 13th section of the city charter, concedes to you plenary power "to tax, restrain, prohibit and suppress, tippling houses, dram shops," etc., etc., and i now recommend, in the strongest possible terms, that you take prompt, strong, and decisive measures to "prohibit and suppress" all such establishments. it is true you have the power "to tax," or license and tolerate, them, and thus add to the city finances; but i consider it much better to raise revenue by an advalorem tax on the property of sober men, than by licensing dram shops, or taxing the signs of the inebriated worshipers at the shrine of bacchus. the revels of bacchanalians in the {289} houses of blasphemy and noise will always prove a disgrace to a moral people. public sentiment will do much to suppress the vice of intemperance, and its concomitant evil results; but ample experience has incontrovertibly proven that it cannot do all--the law must be brought to the rescue, and an effective prohibitory ordinance enacted. this cannot be done at a better time than at the present. let us commence correctly, and the great work of reform, at least so far as our peaceful city is concerned, can be summarily consummated. it would be difficult to calculate the vast amount of evil and crime that would be prevented, and the great good that would accrue to the public at large by fostering the cause of temperance; but suffice it to say that the one would be commensurate to the other. no sales of spirituous liquors whatever, in a less quantity than a quart, except in cases of sickness on the recommendation of a physician or surgeon duly accredited by the chancellor and regents of the university, should be tolerated. the liberty of selling the intoxicating cup is a false liberty--it enslaves, degrades, destroys; and wretchedness and want are attendant on every step,--its touch, like that of the poison upas, is death. liberty to do good should be cheerfully and freely accorded to every man; but liberty to do evil, which is licentiousness, should be peremptorily prohibited. the public good imperiously demands it--and the cause of humanity pleads for help. the protecting aegis of the corporation should be thrown around every moral and religious institution of the day, which is in any way calculated to ennoble, or ameliorate the condition of the human family. the immediate organization of the university, as contemplated in the 24th section of the act incorporating our city, cannot be too forcibly impressed upon you at this time. as all matters in relation to mental culture, and public instruction, from common schools up to the highest branches of a full collegiate course in the arts, sciences, and learned professions, will devolve upon the chancellor and regents of the university, they should be speedily elected, and instructed to perfect their plan, and enter upon its execution with as little delay as possible. the wheels of education should never be clogged, or retrograde, but roll progressively from the alpha to the omega of a most perfect, liberal, and thorough course of university attainments. the following observations in relation to false education, from alexander's messenger, so perfectly accords with my feelings and views on this highly important subject, that i cannot do better than incorporate them in this message. "among the changes for the worse, which the world has witnessed within the last century, we include that specious, superficial, incomplete way of doing certain things, which were formerly thought to be deserving of care, labor and attention. it would seem that appearance is now considered of more moment than reality. the modern mode of {290} education is an example in point. children are so instructed as to acquire a smattering of everything, and as a matter of consequence, they know nothing properly. seminaries and academies deal out their moral and natural philosophy, their geometry, trigonometry, and astronomy, their chemistry, botany, and mineralogy, until the mind of the pupil becomes a chaos; and, like the stomach when it is overloaded with a variety of food, it digests nothing, but converts the superabundant nutriment to poison. this mode of education answers one purpose--it enables people to seem learned; and seemingly, by a great many, is thought all sufficient. thus we are schooled in quackery, and are early taught to regard showy and superficial attainments as most desirable. every boarding school miss is a plato in petticoats, without an ounce of that genuine knowledge, that true philosophy, which would enable her to be useful in the world, and to escape those perils with which she must necessarily be encompassed. young people are taught to use a variety of hard terms, which they understand but imperfectly--to repeat lessons which they are unable to apply--to astonish their grandmothers with a display of their parrot-like acquisitions; but their mental energies are clogged and torpified with a variety of learned lumber, most of which is discarded from the brain long before its possessor knows how to use it. this is the quackery of education. "the effects of the erring system are not easily obliterated. the habit of using words without thought, sticks to the unfortunate student through life, and should he ever learn to think, he cannot express his ideas without the most tedious and perplexing verbosity. this is, more or less, the fault of every writer in the nineteenth century. the sense is encumbered with sound. the scribbler appears to imagine that if he puts a sufficient number of words together he has done his part; and, alas! how many books are written on this principle. thus literature, and even science itself, is overloaded with froth and flummery. verbalizing has become fashionable and indispensable, and one line from an ancient author will furnish the materials for a modern treatise." our university should be a "utilitarian" institution--and competent, industrious teachers and professors should be immediately elected for the several departments. "knowledge is power,"--foster education and we are forever free! nothing can be done which is more certainly calculated to perpetuate the free institutions of our common country, for which our progenitors "fought and bled, and died," than the general diffusion of useful knowledge amongst the people. education should always be of a purely practical character, for such, and such alone, is calculated to perfect the happiness and prosperity of our fellow-citizens--ignorance, impudence, and false knowledge, are equally detestible,--shame and confusion follow in their train. as you now {291} possess the power, afford the most ample facilities to the regents to make their plans complete; and thus enable them to set a glorious example to the world at large. the most liberal policy should attend the organization of the university, and equal honors and privileges should be extended to all classes of the community. in order to carry out the provisions of the 25th section of the act incorporating our city, i would recommend the immediate organization of the legion. comprising, as it does, the entire military power of our city, with a provision allowing any citizen of hancock county to unite by voluntary enrollment, early facilities should be afforded the court martial for perfecting their plans of drill, rules, and regulations. nothing is more necessary to the preservation of order and the supremacy of the laws, than the perfect organization of our military forces, under a uniform and rigid discipline and approved judicious drill; and to this end i desire to see all the departments and cohorts of the legion put in immediate requisition. the legion should be all powerful, panoplied with justice and equity, to consummate the designs of its projectors--at all times ready, as minute men, to serve the state in such way and manner as may, from time to time, be pointed out by the governor. you have long sought an opportunity of showing your attachment to the state government of illinois--it is now afforded; the legion should maintain the constitution and the laws, and be ready at all times for the public defense. the winged warrior of the air perches upon the pole of american liberty, and the beast that has the temerity to ruffle her feathers should be made to feel the power of her talons; and until she ceases to be our proud national emblem we should not cease to show our attachment to illinois. should the tocsin of alarm ever be sounded, and the legion called to the tented field by our executive, i hope to see it able, under one of the proudest mottoes that ever blazed upon a warrior's shield--_sicut patribus sit deus nobis_; "as god was with our fathers, so may he be with us"--to fight the battles of our country, as victors, and as freemen; the juice of the uva, or the spirit of insubordination should never enter our camp,--but we should stand, ever stand, as a united people--one and indivisible. i would earnestly recommend the construction of a wing-dam in the mississippi, at the mouth of the ravine at or near the head of main street, and the excavation of a ship canal from that point to a point terminating in a grand reservoir on the bank of said river, east of the foot of said street, a distance of about two miles. this would afford, at the various outlets, the most ample water power for propelling any amount of machinery for mill and manufacturing purposes, so essentially necessary to the building up of a great commercial city in the heart of one of the most productive and delightful countries on earth. i {292} would advise that an agent be immediately appointed on behalf of the city corporation, to negotiate with eastern capitalists for the completion of this great work, on the most advantageous terms, even to the conveyance of the privilege for a term of years. this work finished, and the future greatness of this city is placed upon an imperishable basis. in addition to the great advantages that will otherwise accrue to the city and country by the construction of this noble work, it would afford the best harbor for steamboats, for winter quarters, on this magnificent stream. the public health requires that the low lands, bordering on the mississippi, should be immediately drained, and the entire timber removed. this can and will be one of the most healthful cities in the west, provided you take prompt and decisive action in the premises. a board of health should be appointed and vested with the usual powers and prerogatives. the governor, council of revision, and legislature of illinois, should be held in everlasting remembrance by our people--they burst the chains of slavery and proclaimed us forever free! a vote of thanks, couched in the strongest language possible, should be tendered them in our corporate capacity; and, when this is done, quincy, our first noble city of refuge, when we came from the slaughter in missouri with our garments stained with blood, should not be forgotten. as the chief magistrate of your city i am determined to execute all state laws and city ordinances passed in pursuance to law, to the very letter, should it require the strong arm of military power to enable me to do so. as an officer i know no man; the peaceful, unoffending in the full exercise of all his civil, political, and religious rights, and the guilty violator of law shall be punished, without respect to persons. all of which is respectfully submitted. [2] john c. bennett. the following persons were elected by the council to their offices, to-wit--henry g. sherwood, marshal; james sloan, recorder; robert b. thompson, treasurer; james robinson, assessor; austin cowles, supervisor of streets. i presented to the city council the following resolution, which was unanimously adopted: {293} resolved by the city council of the city of nauvoo, that the unfeigned thanks of this community be respectfully tendered to the governor, council of revision, and legislature of the state of illinois, as a feeble testimonial of their respect and esteem for noble, high-minded, and patriotic statesmen; and as an evidence of gratitude for the signal powers recently conferred; also that the citizens of quincy be held in everlasting remembrance, for their unparalleled liberality and marked kindness to our people, when in their greatest state of suffering and want. i presented a bill for an ordinance concerning the university of nauvoo, which passed as follows: sec.1. be it ordained by the city council of the city of nauvoo, that the "university of the city of nauvoo," be, and the same is hereby organized by the appointment of the following board of trustees, to-wit--john c. bennett, chancellor; william law, registrar; and joseph smith, sidney rigdon, hyrum smith, william marks, samuel h. smith, daniel h. wells, newel k. whitney, charles c. rich, john t. barnett, wilson law, don carlos smith, john p. greene, vinson knight, isaac galland, elias higbee, robert d. foster, james adams, robert b. thompson, samuel bennett, ebenezer robinson, john snider, george miller, and lenos m. knight, regents of the "university of the city of nauvoo;" as contemplated in the 24th section of "an act to incorporate the city of nauvoo," approved december 16, 1840. sec. 2. the board named in the first section of this ordinance, shall hold its first meeting at the office of joseph smith, on tuesday, the 9th day of february, 1841, at 2 o'clock p. m. passed february 3, 1841. john c. bennett, mayor. james sloan, recorder. i also presented a bill for an ordinance organizing the nauvoo legion, which passed the same day, as follows: sec. 1. be it ordained by the city council of the city of nauvoo, that the inhabitants of the city of nauvoo, and such citizens of hancock county as may unite by voluntary enrollment, be, and they are hereby organized into a body of independent military men, to be called the "nauvoo legion," as contemplated in the 25th section of "an act to incorporate the city of nauvoo," approved december 16, 1840. sec. 2. the legion shall be, and is hereby divided into two cohorts; the horse troops to constitute the first cohort, and the foot troops to constitute the second cohort. {294} sec. 3. the general officers of the legion shall consist of a lieutenant-general, as the chief commanding and reviewing officer, and president of the court martial and legion; a major-general, as the second in command in the legion, the secretary of the court martial and legion, and adjutant and inspector-general; a brigadier-general, as the commander of the first cohort; and brigadier-general, as commander of the second cohort. sec. 4. the staff of the lieutenant-general shall consist of two principal aids-de-camp, with the rank of colonels of cavalry; and a guard of twelve aids-de-camp, with the rank of captain of infantry; and a drill officer, with the rank of colonel of dragoons, who shall likewise be the chief officer of the guard. sec. 5. the staff of the major-general shall consist of an adjutant, a surgeon-in-chief, a cornet, a quarter-master, a paymaster, a commissary, and a chaplain, with the rank of colonels of infantry; a surgeon for each cohort, a quarter-master-sergeant, sergeant-major, and chief musician, with the rank of captains of light infantry, and two musicians, with the rank of captains of infantry. sec. 6. the staff of each brigadier-general shall consist of one aid-de-camp, with the rank of lieutenant-colonel of infantry, provided that the said brigadiers shall have access to the staff of the major-general, when not otherwise in service. sec. 7. no officer shall hereafter be elected by the various companies of the legion, except upon the nomination of the court-martial; and it is hereby made the duty of the court-martial to nominate at least two candidates for each vacant office, whenever such vacancies occur. sec. 8. the court-martial shall fill and supply all offices ranking between captains and brigadier-generals by granting brevet commissions to the most worthy company officers of the line, who shall thereafter take rank, and command according to the date of their brevets, provided that their original place in the line shall not thereby be vacated. sec. 9. the court-martial, consisting of all the military officers, commissioned or entitled to commissions, within the limits of the city corporation, shall meet at the office of joseph smith, on thursday, the 4th day of february, 1841, at 10 o'clock a. m.; and then and there proceed to elect the general officers of the legion, as contemplated in the 3rd section of this ordinance. sec. 10. the court-martial shall adopt for the legion, as nearly as may be, and so far as applicable, the discipline, drill, uniform, rule, and regulations of the united states army. passed february 8, 1841. john c. bennett, mayor. james sloan, recorder. {295} joseph smith, hyrum smith, don c. smith, and charles c. rich were duly sworn as members of the city council. [3] the following addition has been made to the charter of the nauvoo legion by the legislature- any citizen of hancock county may, by voluntary enrollment, attach himself to the nauvoo legion, with all the privileges, which appertain to that independent military body. i gave a general invitation to my friends to enroll themselves, so as to have a perfect organization by the fourth of july. i was appointed chairman of several committees, viz.: "on the canal," "for vacating the town of commerce," "vending spirituous liquors," "code of city ordinances", "board of health," &c. council adjourned to the 8th. _thursday, 4_. _minutes of the meeting which organized the nauvoo legion_. pursuant to an ordinance of the city council of the city of nauvoo, entitled, "an ordinance organizing the nauvoo legion," passed february 3, 1841, a court-martial, composed of the commissioned officers of the militia of the state of illinois, within the city of nauvoo, assembled at the office of joseph smith, on thursday at 10 o'clock a. m., the 4th day of february, 1841: present--john c. bennett, quarter-master general of the state of illinois; lieutenant-colonel don carlos smith; captains charles c. rich, wilson law, albert p. rockwood, william law, titus billings, stephen markham; first lieutenants, francis m. higbee, john t. barnett, john d. parker, benjamin s. wilber, amos davis; second lieutenants, chancy l. higbee, nelson higgins, david h. redfield, hosea stout, stephen winchester, thomas rich; third lieutenants, john c. annis, and alexander badlam. the court was {296} called to order by general bennett. on motion, joseph smith and hugh mcfall were requested to sit in the court. the court-martial then proceeded to the election of the general officers of the legion; whereupon joseph smith was duly elected lieutenant-general of the nauvoo legion, and john c. bennett, major-general. colonel wilson law was elected brigadier-general of the first cohort, and lieutenant-colonel don carlos smith brigadier-general of the second cohort, by unanimous vote of the court-martial. lieutenant-general joseph smith, after being duly sworn into office, appointed the following named persons for his staff, to-wit--captain a. p. rockwood to be drill officer; captains william law and robert b. thompson, aids-de-camp; and james allred, thomas grover, c. m. kreymeyer, john l. butler, john snider, alpheus cutler, reynolds cahoon, elias higbee, henry g. sherwood, shadrack roundy, samuel h. smith, and vinson knight, guards, and assistant aids-de-camp. the legion, at its organization, was composed of six companies. _friday, 5_.--elder reuben hedlock is laboring in glasgow, scotland. the church in that place numbers 55, and the spirit of enquiry increases. _saturday, 6_. _minutes of a council at brother richard harrison's, 72 burlington street, liverpool, for organizing a company of saints going to new orleans on the ship "sheffield," captain porter_. elders brigham young, willard richards, john taylor, and other officers, present. elder hyrum clark was chosen president, and thomas walmsley, miles romney, edward martin, john taylor, francis clark, and john riley, counselors to president clark. edward martin, clerk and historian. peter maughan and john taylor were ordained elders. president clark and his counselors were blessed and set apart for their mission. _sunday, 7_.--ship _sheffield_ sailed from liverpool with 235 saints. _monday, 8_.--levi richards writes from lugwardine- _to the editor of the star_: since stanley hill conference, i have attended about thirty council meetings of church officers, in eleven different places in herefordshire, gloucestershire, and worcestershire, making a circuit of nearly one hundred miles. union and harmony prevail among them, and a {297} disposition to add to their faith. new places are frequently opened for preaching, which is generally supplied. many are baptized every week, although the ice has to yield its natural claims, and be put aside. the gift of healing is manifested to quite an extent in this region. the gift of tongues is received in most of the branches where i am acquainted. the spirit of persecution is not yet wholly cast out of the world: for recently preaching was held for the first time in pendock parish, eight miles from ledbury, when a congregation, respectable in numbers and appearance, were compelled to retire prematurely, in consequence of the quantity of gravel thrown upon the roof and against the windows. the mob were numerous, and pelted the saints on their way home with mud. the meeting was held at the shop of a tradesman, who had been clerk of the parish, but was so fortunate as to obey the gospel, and be turned out of his stewardship; and his wife was dismissed from her school, for the same reason, by the parson of the parish. more or less of the saints are turned out of employ, and out of their houses, for obeying the gospel. [sidenote: nauvoo council opened by prayer.] city council met according to adjournment and opened by prayer, which was made a standing rule of the council. i reported a bill for the survey of a canal through the city, which was accepted; and i was appointed to contract for its survey. i also reported a bill for an ordinance on temperance, which was read and laid over. _wednesday, 10_.--elder james burnham writes from overton, flintshire, north wales- i have organized two branches, with about 150 members; and we are continually baptizing, whether it be cold or hot. there is great opposition. [sidenote: the _echo_ company.] _thursday, 11_.--elders young, richards, and taylor, in council at 72 burlington street, liverpool, set apart, by the laying on of hands, elder daniel browett, to take charge of a company of saints, about to sail for new orleans on ship _echo_, captain wood; and john cheese, david wilding, james lavender, william jenkins, robert harris, and john ellison, to be his counselors. robert harris was ordained an elder, and elder browett was appointed clerk and historian of the company. {298} _saturday, 13_.--elder orson hyde sailed from new york for liverpool, on his way to jerusalem, accompanied by elder george j. adams. _sunday, 14_. _minutes of the london conference_. a conference of the church of jesus christ of latter-day saints was held at barrett's academy, 57 king square, goswell road, london, on sunday, the 14th of february, 1841, there being present--elders heber c. kimball, wilford woodruff, lorenzo snow, william pitt, and four priests. the meeting was called to order by elder kimball at 2 o'clock p. m. moved by elder kimball, seconded by elder pitt, that elder woodruff be president of this conference; carried unanimously. moved by elder kimball, seconded by elder woodruff, that dr. w. copeland be clerk; carried unanimously. the meeting opened by elder kimball with prayer and singing. the president then called upon the official members to represent their respective branches. the church at ipswich was represented by elder pitt, as consisting of twelve members, one elder, one priest, and one teacher. the church at bedford was represented by robert williams, priest, as consisting of forty-two members, one priest, seven moved, two died. the church at woolwich was represented by john griffith, priest, as consisting of six members, one priest. the church in london was represented by elder kimball as consisting of forty-six members, one elder, two priests: excellent prospects of a continued increase. james allen was ordained an elder, and thomas barnes a priest. robert williams was ordained an elder, to preside over the branch at bedford; and william smith and john sheffield were ordained priests. richard bates was ordained a priest, in the branch of woolwich, and a. painter a teacher--all under the hands of elders kimball, woodruff and snow. it was then moved by elder kimball, seconded by elder woodruff, that elder snow be appointed president of this [the woolwich] conference, also to take the superintendency of the branch in london. much valuable instruction was given by elders kimball and woodruff in relation to the duties of the official members. it was then moved by elder kimball, and seconded by elder snow, that this conference be adjourned to sunday, 16th of may, 1841. the conference was then closed at half-past five, by singing and prayer. dr. w. copeland, clerk. _monday, 15_.--as chairman of the committee [on the vending of spirituous liquors] i reported a bill to the city {299} council, which, after a long discussion, passed into "an ordinance in relation to temperance." ordinance. sec. 1. be it ordained by the city council of the city of nauvoo, that all persons and establishments whatever, in this city, are prohibited from vending whisky in a less quantity than a gallon, or other spirituous liquors in a less quantity than a quart, to any person whatever, excepting on the recommendation of a physician, duly accredited in writing, by the chancellor and regents of the university of the city of nauvoo; and any person guilty of any act contrary to the prohibition contained in this ordinance, shall, on conviction thereof before the mayor or municipal court, be fined in any sum not exceeding twenty-five dollars, at the discretion of said mayor or municipal court; and any person or persons who shall attempt to evade this ordinance by giving away liquor, or by any other means, shall be considered alike amenable, and fined as aforesaid. passed february 15, 1841. john c. bennett, mayor. james sloan, recorder. in the discussion of the foregoing bill, i spoke at great length on the use of liquors, and showed that they were unnecessary, and operate as a poison in the stomach, and that roots and herbs can be found to effect all necessary purposes. _tuesday, 16_. _missouri's "white-washing_." resolved by the senate [of the state of missouri], the house of representatives concurring, that two thousand copies of the evidence taken before the examining court in relation to "mormon" difficulties, and such of the letters, orders, and correspondence on that subject, on file in the office of the secretary of state, as may be selected by a joint committee of the two houses, shall be published in pamphlet form, under the direction of the secretary of state; that one copy, in lieu of the manuscript copies, heretofore ordered, be sent to our delegation in congress, to be laid before the house to which they respectively belong, one to each member of congress, and the residue be distributed among the mormons of the general assembly. approved february 16, 1841. [4] {300} is this missouri's last struggle to retrieve her lost character to publish to the world a one-sided statement of her robberies, murders, and extermination which she had committed without provocation, at a time when not one saint was left in missouri to tell the truth about them? the ship _echo_ sailed from liverpool for new orleans, with 109 saints, led by daniel browett. _saturday, 20_.--elder brigham young went to harwarden and preached twice on sunday. elders william kay and thomas richardson introduced the gospel into the city of hereford. the court-martial of the nauvoo legion, by a unanimous vote, adopted the following resolutions, to-wit- _legion resolutions_. that no person whatever, residing within the limits of the city of nauvoo, between the ages of 18 and 45 years, excepting such as are exempted by the laws of the united states, shall be exempt from military duty, unless exempted by a special act of this court; and the fines for neglecting or refusing to appear on the days of general parade were fixed at the following rates: for generals, $25; colonels, $20; captains, $15; lieutenants, $10; and musicians and privates, $5; and for company parade at the following rates--for commissioned officers, $5; non-commissioned officers, $3; musicians and privates, $2. the 1st and 6th of april, and the 3rd of july, were fixed upon as days for general parade for this year. ordered that edward p. duzette enlist and organize a band of music, not exceeding twenty men. it was also reported that john scott had been elected captain in the place of william law, and lieutenant hosea stout in the place of albert p. rockwood, who has been promoted. _monday, 22_.--i laid before the city council the following- resolution. resolved by the city council of the city of nauvoo, that the freedom of the city be, and the same hereby is, conferred on the present governor, lieutenant-governor, council of revision, and members of both houses of the general assembly, of the state of illinois, as an evidence {301} of our gratitude for their great liberality and kindness to this community, during the present winter, which was adopted unanimously. i also presented the following bill for "an ordinance in relation to the university." ordinance. sec. 1. be it ordained by the city council of the city of nauvoo, that all matters and powers whatever in relation to common schools, and all other institutions of learning within the city of nauvoo be, and the same hereby are transferred from the city council of the city of nauvoo, to the chancellor and regents of the university of the city of nauvoo. passed february 22, 1841. john c. bennett, mayor. james sloan, recorder. _tuesday, 23_.--elder kington writes from bristol, england, that eight have been baptized in that place. an act to incorporate the nauvoo house association. sec. 1. be it enacted by the people of the state of illinois, represented in the general assembly, that george miller, lyman wight, john snider, and peter haws, and their associates, are hereby declared a body corporate, under the name and style of the "nauvoo house association;" and they are hereby authorized to erect and furnish a public house of entertainment, to be called the "nauvoo house." sec. 2. the above-named george miller, lyman wight, john snider, and peter haws, and their associates, are hereby declared to be the trustees of the association, with full power and authority to hold in joint tenancy, by themselves and their successors in office, a certain lot in the city of nauvoo, in the county of hancock, and state of illinois, known and designated on the plat of said city, as the south half of lot numbered fifty-six, for the purpose of erecting thereon the house contemplated in the first section of this act. sec. 3. the said trustees are further authorized and empowered to obtain by stock subscription, by themselves or their duly authorized agents, the sum of one hundred and fifty thousand dollars, which shall be divided into shares of fifty dollars each. sec. 4. no individual shall be permitted to hold more than three hundred, nor less than one share of stock, and certificates of stock shall {302} be delivered to subscribers, so soon as their subscriptions are paid in and not before. sec. 5. as soon as the contemplated house shall have been completed and furnished, the stockholders shall appoint such agents as the trustees may deem necessary in the management of the affairs of said association. sec. 6. the trustees shall have power to sue and be sued, plead and be impleaded in any court in this state, in the name and style of the "trustees of the nauvoo house association." sec. 7. they shall also take the general care and supervision in procuring materials for said house, and constructing and erecting the same, and further to superintend its general management, and to do and perform all matters and things which may be necessary to be done, in order to secure the interest and promote the objects of this association. sec. 8. this association shall continue twenty years from the passage of this act, and the house herein provided for shall be kept for the accommodation of strangers, travelers, and all other persons who may resort therein for rest and refreshment. sec. 9. it is moreover established as a perpetual rule of said house, to be observed by all persons who may keep or occupy the same that spirituous liquors of every description are prohibited, and that such liquor shall never be vended as a beverage, or introduced into common use, in said house. sec. 10. and whereas joseph smith has furnished the said association with the ground whereon to erect said house, it is further declared that the said smith and his heirs shall hold, by perpetual succession, a suite of rooms in the said house, to be set apart and conveyed in due form of law to him and his heirs by the said trustees, as soon as the same are completed. sec. 11. the board of trustees shall appoint one of their number as president thereof. approved february 23, 1841. thomas carlin, governor. w. l. d. ewing, speaker of the house of representatives. s.h. anderson, speaker of the senate. state of illinois, office of secretary of state, s. s. i, stephen a. douglas, secretary of state, do hereby certify the {303} foregoing to be a true and perfect copy of the enrolled law on file in my office. witness my hand and the seal of state. springfield, february 24, a. d. 1841. [seal.] s. a. douglas, secretary of state. an act to incorporate the nauvoo agricultural and manufacturing association in the county of hancock. sec. 1. be it enacted by the people of the state of illinois, represented in the general assembly, that sidney rigdon, george w. robinson, samuel james, wilson law, daniel h. wells, hyrum smith, george miller, william marks, peter haws, vinson knight, john scott, don carlos smith, william huntington, sen., ebenezer robinson, robert b. thompson, william law, james allred, john t. barnett, theodore turley, john c. bennett, elias higbee, isaac higbee, joseph smith, alpheus cutler, israel barlow, r. d. foster, john f. olney, john snider, leonard soby, orson pratt, james kelley, sidney a. knowlton, john p. greene, john f. weld, and their associates and successors, are hereby constituted a body corporate and politic, by the name of "the nauvoo agricultural and manufacturing association," and by that name shall be capable of suing and being sued, pleading and being impleaded, answering and being answered, in all courts and places, and may have a common seal, and may alter the same at pleasure. sec. 2. the sole object and purpose of said association shall be for the promotion of agriculture and husbandry in all its branches, and for the manufacture of flour, lumber, and such other useful articles as are necessary for the ordinary purposes of life. sec. 3. the capital stock of said association shall be one hundred thousand dollars, with the privilege of increasing it to the sum of three hundred thousand dollars, to be divided into shares of fifty dollars, which shall be considered personal property, and be assignable in such manner as the said corporation may, by its by-laws, provide; which capital stock shall be exclusively devoted to the object and purposes set forth in the second section of this act, and to no other object and purposes, and to the same end the said corporation shall have power to purchase, hold, and convey real estate, and other property, to the amount of its capital. sec. 4. said corporation shall have power, by the trustees, or a majority of them present at any regularly called meeting, to make by-laws for its own government, for the purpose of carrying out the objects {304} of this association, provided the same are not repugnant to the laws and constitution of this state, or of the united states. sec. 5. joseph smith, sidney rigdon, and william law shall be commissioners to receive subscriptions for, and distribute said capital stock for said corporation; said commissioners, or a majority of them, shall, within six months after the passage of this act, either by themselves or their duly appointed agents, open a subscription book for said stock at such times and places as they shall appoint, and at the time of subscription for such stock, at least ten per cent upon each share subscribed for, shall be paid to said commissioners, or their duly appointed agents; and the remainder of said stock, so subscribed for, shall be paid in such sums, and at such times, as shall be provided for by the by-laws of said corporation. sec. 6. in case the stock of said corporation shall not all be taken up within one year from the passage of this act, the duties of said commissioners shall cease, and the trustees of said corporation, or a quorum thereof, may thereafter receive subscriptions to said stock, from time to time, until the whole shall be subscribed. sec. 7. the stock, property, and concerns of said corporation shall be managed by twenty trustees, who shall be stockholders of said corporation, any five of whom, to be designated by a majority of the trustees, shall form a quorum for the transaction of all ordinary business of said corporation, the election of which trustees shall be annual. the first mentioned twenty persons, whose names are recited in the first section of this act, shall be the first trustees of said corporation, and shall hold their offices until the first monday in september, a. d. 1841, and until others shall be elected in their places. sec. 8. the trustees of said corporation for every subsequent year shall be elected on the first monday in september, in each and every year, at such place as the trustees for the time being shall appoint, and of which election they shall give at least fifteen days previous notice by advertisement in some newspaper, in or near the city of nauvoo. at every election of trustees, each stockholder shall be entitled to one vote on each share of stock owned by him: provided that no stockholder shall be entitled to more than twenty votes, and said stockholders, may vote either in person or by proxy. the election for trustees shall be conducted in such manner as shall be pointed out by the by-laws of said corporation, and whenever a vacancy shall happen by death, resignation, or otherwise, among the trustees, the remaining trustees shall have power to fill such vacancy, until the next general election for trustees. sec. 9. the trustees of said corporation, as soon as may be, after their appointment or election under this act, shall proceed to elect, {305} out of their number, a president, treasurer, and secretary, who shall respectively hold their offices during one year, and until others shall be elected to fill their places, and whose duties shall be defined and prescribed by the by-laws of the corporation; and said trustees shall also appoint such agents and other persons as may be necessary to conduct the proper business, and accomplish the declared objects of said corporation, and shall likewise have power to fill any vacancy occasioned by the death, resignation, or removal of any officer of said corporation. sec. 10. this act shall be construed as a public act, and continue in force for the period of twenty years. and the trustees appointed under the provisions of this act, shall hold their first meeting at the city of nauvoo, on the first monday of april, a. d. 1841. approved february 27, 1841. thomas carlin, governor. w. l. d. ewing, speaker of the house of representatives. s. h. anderson. speaker of the senate. state of illinois, office of secretary of state. i, lyman trumbull, secretary of state, do hereby certify the foregoing to be a true and perfect copy of the enrolled law on the file in my office. given under my hand and seal of state, springfield, march 10, 1841. lyman trumbull, secretary of state. _wednesday, 24_.--elder brigham young returned to liverpool, and on the 25th attended a patriarchal blessing meeting at brother dumville's. father melling officiated; elder james whitehead, scribe. _saturday, 27_.--president brigham young went to manchester, and preached in lombard street room on sunday, the 28th. [sidenote: division of nauvoo into municipal wards.] _monday, march 1_.--the city council divided the city into four wards, at my suggestion, to-wit: all the district of country within the city limits, north of the center of knight street, and west of the center of wells street, shall constitute the first ward. north of the center of knight street and east of the center of wells street, the second ward. south {306} of the center of knight street, and east of the center of wells street, the third ward. south of the center of knight street, and west of the center of wells street, the fourth ward. i attended the city council, and presented a bill for "an ordinance in relation to religious societies." _ordinance on religious liberty in nauvoo_. sec. 1. be it ordained by the city council of the city of nauvoo, that the catholics, presbyterians, methodists, baptists, latter-day saints, quakers, episcopals, universalists, unitarians, mohammedans, and all other religious sects and denominations whatever, shall have free toleration, and equal privileges, in this city; and should any person be guilty of ridiculing, and abusing or otherwise depreciating another in consequence of his religion, or of disturbing or interrupting any religious meeting within the limits of this city, he shall, on conviction thereof before the mayor or municipal court, be considered a disturber of the public peace, and fined in any sum not exceeding five hundred dollars, or imprisoned not exceeding six months, or both, at the discretion of said mayor or court. sec. 2. it is hereby made the duty of all municipal officers to notice and report to the mayor any breach or violation of this, or any other ordinance of this city, that may come within their knowledge, or of which they may be advised; and any officer aforesaid, is hereby fully authorized to arrest all such violators of rule, law and order, either with or without process. passed march 1, 1841. john c. bennett, mayor. james sloan, recorder. i also presented a bill as follows: _an ordinance in relation to public meetings_. sec. 1. be it ordained by the city council of the city of nauvoo, that in order to guarantee the constitutional right of free discussion upon all subjects, the citizens of this city, may from time to time peaceably assemble themselves together for all peaceable or lawful purposes whatever; and should any person be guilty of disturbing or interrupting any such meeting or assemblage, he shall on conviction thereof before the mayor or municipal court, be considered a disturber of the public peace, and fined in any sum not exceeding five hundred {307} dollars, or imprisoned not exceeding six months, or both, at the discretion of said mayor or court. sec. 2. should any person be guilty of exciting the people to riot or rebellion, or of participating in a mob, or any other unlawful riotous or tumultuous assemblage of the people, or of refusing to obey any civil officer, executing the ordinances of the city, or the general laws of the state or united states, or of neglecting or refusing to obey promptly, any military order for the due execution of said law or ordinances, he shall, on conviction thereof as aforesaid, be fined or imprisoned, or both, as aforesaid. passed march 1, 1841. john c. bennett, mayor. james sloan, recorder. i also offered a bill for "an ordinance, creating certain additional city officers." ordinance. sec. 1. be it ordained by the city council of the city of nauvoo, that in addition to the city officers heretofore elected, there shall be elected by the city council, one high constable for each ward; one surveyor and engineer, one market master, one weigher and sealer, and one collector for the city, whose duties shall hereafter be defined by ordinance. passed march 1, 1841. john c. bennett, mayor. james sloan, recorder. i presented the following report: committee's report. your committee, to whom was referred that portion of the address of his honor, the mayor, which recommended the propriety of vacating the town plats, commerce, and the city of commerce, and incorporating them with the city plat of nauvoo, would respectfully report--that they consider the recommendation contained in the address as one of great importance to the future welfare and prosperity of this city, and if carried into effect would make the streets regular and uniform, and materially tend to beautify this city. we would therefore respectfully recommend that the survey of the city of nauvoo be carried through the town plats of commerce and the city of commerce, as soon as it may be practicable. we would therefore recommend to the council the passage of the following resolution--that the town plats of commerce, and commerce city be vacated, and that the same stand vacated from this time forth, {308} and forever; and that the same be incorporated with the city of nauvoo, from this time henceforth and forever. all of which is respectfully submitted. joseph smith, chairman. the report was received and adopted, and an ordinance passed accordingly. a vote of thanks, and the freedom of the city were conferred on the honorable richard m. young, united states senator for illinois. _tuesday, 2_.--elder brigham young visited oldham, and returned on wednesday, 3rd, to manchester. elders orson hyde and george j. adams arrived in liverpool. _thursday, 4_.--elder willard richards left liverpool for preston, and was followed by elders hyde, adams, and fielding on the 5th. general william henry harrison was inaugurated president of the united states. _friday, 5_.--elder parley p. pratt removed the _star_ office to 47 oxford road, manchester. _sunday, 7_.--elders young and kimball preached at the carpenter's hall, manchester. [sidenote: appointment of city officers.] _monday, 8_.--i attended the city council. the following appointments were made, viz: alanson ripley, city surveyor; theodore turley, weigher and sealer; james robinson, assessor; stephen markham, market master; james allred was sworn supervisor of streets, and james allred, dimick b. huntington, and george morey, high constables. i gave my views on several local measures proposed by the council. _wednesday, 10_. _letter of brigham young to the editor of the star--on family prayer_. liverpool, march 10, 1841. _to the editor of the star_: dear brother:--i feel anxious to address a few lines to you, on the subject of family prayer (and shall feel obliged by your inserting the {309} same in your next _star_), for the purpose of imparting instruction to the brethren in general. having traveled through many branches of the church in england, i have found it to be a general custom among the brethren i visited, that when any of the traveling elders are present, they wait for the elder to go forward in family prayer, instead of attending to that duty themselves. that is not right; and i would say to them that it would be better for them to understand their duty on this subject. my dear brethren, remember that the lord holds all of us responsible for our conduct here. he held our father adam responsible for his conduct, but no more than he does us, in proportion to the station we hold. the kings of the earth will have to give an account to god, for their conduct in a kingly capacity. kings are heads of nations, governors are heads of provinces; so are fathers or husbands governors of their own houses, and should act accordingly. heads of families should always take the charge of family worship, and call their family together at a seasonable hour, and not wait for every person to get through with all they may have to say or do. if it were my prerogative to adopt a plan for family prayer, it would be the following: call your family or household together every morning and evening, previous to coming to the table, and bow before the lord to offer up your thanksgiving for his mercies and providential care of you. let the head of the family dictate; i mean the man, not the woman. if an elder should happen to be present, the head of the house can call upon him, if he chooses so to do, and not wait for a stranger to take the lead at such times; by so doing we shall obtain the favor of our heavenly father, and it will have a tendency to teach our children to walk in the way they should go, which may god grant for christ's sake. amen. brigham young. governor carlin issued the following commission- appointment of joseph smith lieutenant-general of the nauvoo legion. _thomas carlin, governor of the state of illinois, to all to whom these presents shall come: greeting_- know ye that joseph smith, having been duly elected to the office of lieutenant-general, nauvoo legion, of the militia of the state of illinois, i, thomas carlin, governor of said state, do commission him lieutenant-general of the nauvoo legion, to take rank from the fifth day of february, 1841. he is, therefore, carefully and diligently to discharge the duties of said office, by doing and performing all manner of things thereunto belonging; and i do strictly require all officers and soldiers {310} under his command to be obedient to his orders: and he is to obey such orders and directions as he shall receive, from time to time, from the commander-in-chief or his superior officer. in testimony whereof, i have hereunto set my hand, and caused the great seal of state to be hereunto affixed. done at springfield, this tenth day of march, in the year of our lord one thousand eight hundred and forty-one, and of the independence of the united states the sixty-fifth. by the governor, [seal] thomas carlin. lyman trumball, secretary of state. the commission was endorsed on the back as follows- headquarters, nauvoo legion, city of nauvoo, illinois, march 15, 1841--oath of office administered by me, the day and year above written. john c. bennett, major-general of the nauvoo legion. _thursday, 11_.--elders young, kimball, richards, and taylor met in liverpool. _monday, 15_.--i attended the city council, and took part in the discussion concerning mr. annis' mill, in the southwest part of the city. elder wilford woodruff attended a conference at gadfield elm; 408 members in eighteen branches represented. _thursday, 16_.--elder george a. smith attended a conference at macclesfield, which branch contains ninety one members, one elder, six priests, five teachers, and three deacons. in consequence of incessant preaching, his lungs are much affected. _wednesday, 17_.--ship _alesto_ sailed from liverpool for new orleans, with 54 saints, led by elders thomas smith and william moss. elders heber c. kimball, willard richards, and father melling went to preston; elders young and hedlock to hawarden, and george a. smith to leek. _thursday, 18_.--elder george a. smith attended a {311} council of the officers and members of the church at leek, numbering sixty-three members, one elder, six priests, two teachers, and two deacons. stephen nixon was ordained an elder; and john hudson, jacob gibson, and joseph knight priests; and frederick rushton and edwin rushton, teachers. _saturday, 20_. _an inquiry_. city of nauvoo, march 20, 1841. brother william allred, bishop of the stake at pleasant vale, and also brother henry w. miller, president of the stake at freedom, desire president joseph smith to inquire of the lord his will concerning them. i inquired of the lord concerning the foregoing question, and received the following answer- _revelation_. let my servants, william allred and henry w. miller, have an agency for the selling of stock for the nauvoo house, and assist my servants lyman wight, peter haws, george miller, and john snider, in building said house; and let my servants william allred and henry w. miller take stock in the house, that the poor of my people may have employment, and that accommodations may be made for the strangers who shall come to visit this place, and for this purpose let them devote all their properties, saith the lord. about this time i received a revelation, given in the city of nauvoo, in answer to the following interrogatory--"what is the will of the lord, concerning the saints in the territory of iowa?" [5] _revelation_. "verily, thus saith the lord, i say unto you, if those who call themselves by my name, and are essaying to be my saints, if they will do my will and keep my commandments concerning them; let them gather themselves together, unto the place which i shall appoint unto them by my servant joseph, and build up cities unto my name, that they may be prepared for that which is in store for a time to come. let them build up a city unto my name upon the land opposite to the city of {312} nauvoo, and let the name of zarahemla be named upon it. and let all those who come from the east, and the west, and the north, and the south, that have desires to dwell therein, take up their inheritances in the same, as well as in the city of nashville, or in the city of nauvoo, and in all the stakes which i have appointed, saith the lord." _sunday, 21_.--elder george a. smith preached at leek, and confirmed one. [sidenote: organization of the lesser priesthood at nauvoo.] the lesser priesthood was organized in the city of nauvoo, march 21, 1841, by bishops whitney, miller, higbee, and knight. samuel rolf was chosen president of the priests' quorum, and stephen markham and hezekiah peck, his counselors. elisha everett was chosen president of teachers, and james w. huntsman and james hendricks, counselors. phinehas r. bird was chosen president of deacons, and david wood and william w. lane counselors. footnotes: 1. see doctrine and covenants, section cxxiv. 2. the foregoing speech is not printed in the "history of joseph smith" as published in the _deseret news_ and _millennial star_, but such is the prominence of john c. bennett in the period of the history now reached, and such the despicable part he later plays, that, as affording an insight into his character, the speech becomes important, hence given here _in extenso_, as it was published in the _times and seasons_, vol. ii, no. 8. 3. following is the form of oath taken: we, joseph smith, hyrum smith, don c. smith, and charles c. rich, do solemnly swear in the presence of almighty god that we will support the constitution of the united states, and of the state of illinois, and that we will well and truly perform the duties of councilors of the city of nauvoo, according to law, and the best of our abilities. joseph smith, hyrum smith, don c. smith, charles c. rich. december 3, 1841. 4. for a proper characterization of this document see vol. iii, this history, p. 256. 5. see doctrine and covenants, section cxxv. {313} chapter xvi. the first foreign mission of the church 1837-1841. _tuesday, march 23, 1841_.--elder young returned to liverpool, and elder richards wrote the following history of the "mission to england, or the first foreign mission of the latter-day saints." _history of the british mission_. about the first of june, 1837, elder heber c. kimball was called by the spirit of revelation, and set apart by the first presidency of the church of jesus christ of latter-day saints, then at kirtland, ohio, north america, to preside over a mission to england, accompanied by elder orson hyde, who was set apart for the same work at the same time. in a few days brother joseph fielding, priest, was set apart; and on the eve of the 12th, elder willard richards, (having been absent several months on a long journey, and having returned the day previous) was called and set apart for the same mission. the following morning, tuesday, 13th, these brethren gave the parting hand, bid farewell to home, and, without purse or scrip, started for england. they were accompanied twelve miles to fairport on lake erie by elders brigham young, john p. greene and brother levi richards, and sisters kimball, greene and fielding (brother r. b. thompson and wife accompanied the mission to buffalo, and brother fitch brigham to utica) and others with whom they parted in the afternoon, and went on board a steamer for buffalo; where they arrived next day. at this place the brethren expected to receive some means from canada, to assist them on their journey, but they were disappointed. in the evening they took passage on a canal boat, and arrived in albany on the 19th (elder hyde having gone forward to new york from rochester.) brother fielding proceeded to new york, and on the 20th elder kimball accompanied elder richards to his father's house in richmond, massachusetts, thirty miles east, where they spent one day, and having received some assistance from his friends, bade them {314} farewell for the last time (his father and mother having since died, also a sister whom he had left in kirtland) and on the 21st returned to albany, and arrived in new york on the 22nd, where they found brothers orson hyde and fielding, also elders john goodson and isaac russell, john snider, priest,(who had come from canada to join the mission) anxiously awaiting their arrival, so that they might take passage on the _united states_, which was to sail next day, but they arrived too late. in new york elder richards received some further means, quite providentially, and on the 23rd the brethren engaged passage to liverpool, on board the _garrick_, which was to sail on the 1st of july. in the meantime the brethren received every possible assistance from elder elijah fordham. at that time he was the only member of the church residing in the city [new york], and having no house of his own, he procured his father's storehouse for the use of the brethren, where they lodged on the floor, amid straw and blankets, one week, eating their cold morsel, and conversing with the people as they had opportunity; for no place could be procured to preach in, and there was no one to receive them into their houses. sunday, the 25th, the brethren held a council at their lodgings (mr. fordham's store), and organized ready for taking their departure. on the 29th the brethren sealed, superscribed, and forwarded one hundred and eighty of elder orson hyde's "timely warnings" to the ministers of the different denominations in the city, and went on board the _garrick_, which hauled out into the river and cast anchor. july 1st, the ship weighed anchor and was towed to sandy hook by a steamer, where she spread sail, and in four hours and a half was out of sight of land. with the exception of a strong wind on the 12th, there was generally a gentle breeze from the northwest during the voyage. on the 16th, elder orson hyde preached on the aft quarter deck. on the 18th cape clear was visible (eighteen days out of sight of land;) and on the morning of the 20th, the brethren landed in liverpool twenty days from new york. here elders kimball, hyde, and richards found themselves on a foreign shore, surrounded by strangers, without the first farthing in their possession; but the brethren unitedly took lodgings in a private house in union street, till after the inspection of the ship; and on saturday, the 22nd, took coach for preston. when they had alighted from the coach, and were standing by their trunks in front of the hotel in preston, a large flag was unfurled over their heads on which was printed in golden letters, "_truth will prevail_;" at the sight of which their hearts rejoiced, and they cried aloud, "amen, thanks be unto god, truth will prevail." {315} brother joseph fielding lodged with his brother, rev. james fielding, then a preacher in vauxhall-road chapel, and the remainder of the brethren took lodgings in st. wilford street, fox street. the same evening the elders visited the rev. mr. fielding, by his request at his lodgings. he had previously been apprized of the coming forth of this work in america, through the medium of letters from his relatives and others and had requested his church to pray that god would send them his servants, and exhorted his people to receive their message when they should come. sunday the 28th. as they had no place in which to preach, the seven brethren went to vauxhall chapel to hear the rev. mr. fielding; and at the close of the morning service, mr. fielding gave public notice that an elder of the latter-day saints would preach in the afternoon in his pulpit. this was voluntary with mr. fielding as no one had requested the privilege; and in the afternoon, according to the notice, elder kimball gave a brief history of the rise of the church and the first principles of the gospel, and elder hyde bore testimony; after which the rev. mr. fielding requested the brethren to give out an appointment for the evening, when elder goodson preached, and elder joseph fielding bore testimony. at the close mr. fielding again gave leave for preaching at the same place on wednesday evening, when elder hyde preached and elder richards bore testimony; and from that time the rev. mr. fielding closed his doors against the elders and began to oppose the work, and stated that the elders promised to say nothing about baptism in their preaching before he ever consented to let them preach in his pulpit; whereas the subject of the elders preaching in his chapel had not been named between the parties, before mr. fielding gave out the public appointment before referred to: much less (if possible) that they would "say nothing about baptism." nine of mr. fielding's members offered themselves for baptism; and mr. fielding presented himself before the elders, and forbade their baptizing them, but he received for answer, that "they were of age and could act for themselves." on sunday, the 30th, they were baptized under the hands of elder kimball; brother george d. watt being the first who offered himself for baptism in england, and is now an elder laboring in edinburgh, scotland. elder russell preached in the market place in the afternoon, and from that day the doors of private houses were opened on almost every hand for the elders. july 31st, a council of the elders decided that elders goodson and richards should go on a mission to bedford, and elder russell and priest snider on a mission to alston, cumberland; and after a night {316} of prayer, praise and thanksgiving, the brethren took their departure on the morning of the first of august for their several stations. the rev. mr. fielding continued to oppose the doctrine of baptism for a season; but finding that he was likely to lose all his "best members," he offered to baptize them himself; but they being aware that he had no authority, declined his friendly offer, whereupon he engaged the rev. mr. giles, a baptist minister in preston, of as little authority as himself, to do the baptizing for his flock; but this iniquitous scheme succeeded little better than the other--only one coming forward to his baptism, so far as we have heard. mr. fielding's people also stated that he acted the part of a hypocrite and deceived them, when he read the letters to them in public, which he received from america, by keeping back that part which treated on baptism, which, since the foregoing failure he has opposed. elders kimball and hyde, and priest fielding continued to preach daily in different parts of preston, and on wednesday and thursday (august 2nd and 3rd), the meetings were attended by miss jeanetta richards who was visiting her friends in preston, and on friday she requested baptism, which was attended to by elder kimball, after which she was confirmed at the water side by elders kimball and hyde, it being the first confirmation in a foreign land in these last days. the day following sister richards returned home to her friends, and informed her father, the rev. joseph richards, an independent minister at walker-fold, chaidgely, whom she had found at preston, what she had done, and requested him to send for elder kimball to preach in his chapel. mr. richards complied with his daughter's request. elder kimball arrived at walker-fold saturday eve, august 12, and the day following preached three times in mr. richards' pulpit, to crowded assemblies; also twice during the week, and twice the sunday following, being most kindly and cordially entertained by mr. and mrs. richard's for nine days, during which time elder kimball baptized several in the neighborhood. after a short visit to preston, where elder hyde continued to preach and baptize, elder kimball returned to walker-fold, and continued to receive the hospitality of mr. richards' house for some days, while the work spread in the neighborhood; and from thence the work went forth to clitheroe, waddington, downham, cathburn, thornley, and ribchester, through the labors of brothers kimball and fielding. elders goodson and richards arrived in bedford on the 2nd of august, and having letters of introduction to the rev. timothy r. matthews from brother joseph fielding (mrs. matthew's brother), they immediately waited on mr. matthews, who expressed great joy at their arrival, and manifested his sincerity by walking arm in arm with the {317} elders through the streets of bedford, calling on the members of his church, and inviting them to attend the lectures of the elders at his chapel vestry that evening. mr. matthews had previously been apprized of the saints in america through the medium of the rev. james fielding of preston and the letters from america, before referred to. in the evening, his church assembled in the vestry, and elders goodson and richards continued to lecture and testify of the work of god, on that and the three following evenings in the same place, with the entire approbation of mr. matthews, who, at the close of the lectures, publicly bore testimony to the truths advanced, and called upon his people to know why they did not come forward for baptism; while they in return wished to know why he did not set them the example. after this mr. matthews engaged another house in the neighborhood for the elders to preach in, under the pretense that some of the proprietors of the chapel might not be pleased with the elders occupying the vestry, and mr. matthews continued to attend the preaching of the elders, and also spent a great share of his time, from day to day, in conversation with them. mr. matthews told the elders that he had received two ordinations, one from bishop west, whom he had proved to be an impostor, and another from the church of england, which he acknowledged to be descended from the church of rome, and he further acknowledged that he had no authority from god for administering in the ordinances of god's house. on the 10th mrs. braddock and four others were baptized by elder goodson. soon after this, mr. joseph saville, member of mr. matthews' church, being very desirous of receiving baptism at the same time with mr. matthews, waited on him at his house, in company with elders goodson and richards and mr. matthews, and mr. saville mutually agreed to meet the elders on the bank of the river ouse at a specified hour in the afternoon, and attend to the ordinance of baptism. at the hour appointed mr. saville met the elders at the place previously designated by mr. matthews; but as he (the latter) did not make his appearance according to promise, after waiting for him an hour, mr. saville was baptized, when the elders repaired to mr. matthews' to learn the cause of his not fulfilling his engagement, and were informed by mr. matthews' family that he had gone out into the country to preach. in a day or two it was currently rumored that mr. matthews had baptized himself, and this rumor was afterwards confirmed by mrs. matthews, who stated to elder kimball at preston, that mr. matthews had baptized himself, reasoning upon this principle within himself: "if i {318} have authority to administer the sacrament to my people, why not have authority to baptize myself," &c.--and all this after mr. matthews had acknowledged to elders goodson and richards that he had no authority to administer in the ordinances of god's house; and altogether regardless of the words of the apostles (heb. v: 4), "no man taketh this honor unto himself but he that is called of god as was aaron." by the foregoing it is plainly to be seen, that mr. matthews has attempted to take that upon himself which was never conferred upon him by the spirit of revelation, either by god, his angels, or his servants; viz., the holy priesthood; and from that period, mr. matthews began to preach baptism, and baptized those who felt it their duty to be baptized, and then invited them to the penitent form to get remission of their sins; but finding that would not answer all the design which he intended, he afterwards began to baptize for the remission of sins. mr. matthews appears to have well understood that counterfeit coin is more current the nearer it approximates to the true, and governed himself accordingly; for he continued to preach faith, repentance, baptism for the remission of sins, the second coming of christ, &c., &c., adding one thing to another in imitation of truth, as fast as it answered his purpose, from those doctrines which he had heard from the latter-day saints; but it was some time before he arrived at that heaven-daring conscience-seared hardihood, to lay hands on those whom he had baptized for the reception of the holy ghost, and at the same time he acknowledged that he had not got the holy ghost himself, by praying that he might receive it--(query. how can a man communicate that which he is not in possession of?) and he now calls his church "the church of latter-day saints." thus has mr. matthews been running about from bedford to liverpool, from liverpool to northampton, from northampton to bedford, and other places, crying aloud in public and private, that the latter-day saints and their doctrines came from hell; at the same time he has been preaching the same doctrines, calls his church by the same name, is administering in the same ordinances, just as though he fully believed that the doctrines and sacraments of hell would be sanctified and made holy and heavenly, when administered by the tongue and hands of an impostor. about the time that mr. matthews rejected the truth in bedford, his son (as mr. matthews called him), the rev. robert aitkin, commenced his attack on the principles of righteousness in preston; and while furiously pounding his pulpit with the book of mormon, and warning his people to beware of the latter-day saints and their doctrines, saying, that they and their record came from hell; called upon his people to use all their efforts to put down the work of god, or stop the progress of the {319} latter-day saints; and, if it could not be put down without, prayed that god would smite the leaders; and from that time to the present, his prayer has been answered on his own head. after mr. aitkin had preached against the corruptions of the church of england for years, and established many flourishing chapels in liverpool, preston, manchester, burslem, london, &c.; after he had been visited by the elders of the church of latter-day saints, and acknowledged to them at one time that baptism was right, but he could find no man who had authority to baptize; and at another time, that he was afraid of them, and rejected their testimony; and last of all would not receive the elders into his house; after all this, and deserted by a part of his flock, he has fled from the remainder because he was an hireling, and cared not for the sheep; yes, he has deserted his "christian society"--ceased to be an aitkenite, and dissolved his co-partnership with father matthews, as may well be supposed, returned, and, taken "holy order" in "mother church," against the corruptions of which he testified so diligently from year to year, and is now about to enter on his parochial duties in st. john the evangelist's church, hope street, liverpool, for no other reason, that the writer knows of, only that he could find no one who had authority to baptize for the remission of sins, and not possessing the faith of his father, matthews, to believe that the doctrines of the pit would become holy and gospel doctrines when taught by the tongue of wickedness and imposture, he has concluded thus publicly to acknowledge himself a servant of those very errors he has so long contended against, for the sake of filthy lucre. about the 12th of september, elder goodson and priest snider returned to preston, and soon after sailed for america. some years previously, the principles of the temperance society (originally established in america), were introduced into england, and preston was the first town to receive them. among the many interesting and valuable items held forth by the temperance people, it was often remarked by them that temperance was the fore-runner of the gospel, which prophecy proved true; for when the fullness of the gospel came from america to england, it was first preached in preston, and through the influence of the temperance society, the latter-day saint, procured the use of the temperance hall in preston (a commodious building, originally erected for cock fighting) for their chapel, and commenced meeting therein on the 3rd of september, 1837, and continued until they were ejected through the influence of others, the temperance society not having it entirely at their control. similar favors have been received from several other temperance societies in england, for which the lord reward them. elder richards continued to labor against much opposition in {320} bedford, and the region round about, until the 7th of march, 1838, when he returned to preston, leaving about forty members in charge of elder james lavender. elder russell continued to labor in alston, brampton, &c, and returned to preston near the same time, leaving about sixty member in the care of elder jacob peart. at christmas, 1837, priest joseph fielding was ordained elder, and several were ordained teachers, &c., at preston; and in march, 1838, the church had extended from preston to penwortham, longton, southport, eccleston whittle, hunter's hill, chorley, and the intermediate region, through the labors of elders hyde, kimball, and fielding, and the members amounted to several hundreds in the regions of preston and clitheroe. during this month, elders kimball and hyde were diligently engaged in organizing the different branches; and on the first of april a general conference was called at preston, when the organization of the churches was completed, and many were ordained, among whom were elders joseph fielding, willard richards, and william clayton to the high priesthood, [_i. e_. they were ordained high priests], and set apart by elders kimball and hyde to preside over all the churches in england. on the 9th, elders kimball, hyde and russell took leave of the saints in preston, and went to liverpool, where they were visited by elders fielding, richards, clayton, and others, and on the 20th of april, sailed for new york, on board the _garrick_, the same ship they came out on to england. when elders fielding and richards had returned to longton, they found a pamphlet, purporting to be written by the rev. richard livesey, a methodist minister, who had spent some time on a mission to the united states, as he says, and having nothing more important to attend to during his mission, it appears that he spent his time in gathering up a heap of lies and filth from the american papers, and imported them to england on his return; and finding that the work of god had commenced in his native land, and was likely to destroy his craft, set himself at work to condense his heterogeneous mass of trans-atlantic lies, and form the wonderful production of the rev. richard livesey's tract against the latter-day saints; it being the first thing of the kind that the enemy of all righteousness had found means to export from america, and circulate in england; but since which he has found servants in abundance, to assist in this nefarious merchandise of his heart's delight. the church at this time was in its infancy, and needed much instruction, which necessarily occupied the attention of the presiding elders to a great extent; and as there were few laborers in the field, the spread of the work was not very rapid for some time. {321} sister alice hodgin died at preston on the 2nd of september, 1838; and it was such a wonderful thing for a latter-day saint to die in england, that elder richards was arraigned before the mayor's court at preston, on the 3rd of october, charged with "killing and slaying" the said alice with a "black stick," &c., but was discharged without being permitted to make his defense, as soon as it was discovered that the iniquity of his accusers was about to be made manifest. october 19, 1838, elder clayton gave himself wholly to the work, and soon after commenced preaching and baptizing in manchester, and from thence the work spread into stockport, and other places in the neighborhood, through the labors of elders clayton, fielding, john moon, and david wilding. a small church had previously sprung up in bolton, through the labors of elder david wilding, and was continued by elder amos fielding. in the summer of 1839 elders clayton richards, and john moon, labored in burslem, with some success, and a small church was planted in burnley by elder thomas richardson, besides many who were added in the older branches, through the instrumentality of the local elders and priests, who were generally very faithful. december 8, 1839, elders hiram clark, alexander wright, and samuel mulliner arrived in preston from america; and on the 25th, brothers wright and mulliner started for scotland and soon commenced preaching and baptizing in paisley and vicinity. january 13, 1840, elders wilford woodruff, john taylor, and theodore turley arrived in preston, from america; and on the 18th brothers woodruff and turley started for the potteries in staffordshire, passing through manchester; and on the 22nd, elder taylor left for liverpool. april 6, 1840, just ten years from the organization of the church, elders brigham young, heber c. kimball, parley p. pratt, orson pratt, george a. smith, and reuben hedlock, landed in liverpool from new york; and on the 9th elder kimball arrived in preston, just two years from the day he left for america. the arrival of the elders caused the saints to rejoice exceedingly, for it had been prophesied by many (not of the church), that they would never come, and that elders kimball and hyde would never return, but they are both now in england, elder orson hyde having arrived in liverpool on the 3rd instant from new york. heber c. kimball, orson hyde, willard richards. preston, march 24, 1841. {322} chapter xvii. celebration of the twelfth anniversary of the organization of the church--order of laying corner-stones of temples--council meetings of the twelve in england. _march, 25, 26 and 27, 1841_.--elders young and richards were detained at the liverpool post office, as witnesses in the case of "the queen vs. joseph holloway," for detaining letters. _saturday, 27_.--elders wilford woodruff, and geo. a. smith attended a council of the official members of the staffordshire conference, at hanley. [sidenote: staffordshire conference.] _sunday, 28_.--elders wilford woodruff and george a. smith attended a general meeting of the staffordshire conference at hanley, when 13 branches were represented, containing 1 high priest, 17 elders, 55 priests, 25 teachers, 14 deacons, and 663 members. thomas j. filcher, j. taylor, osmond shaw, w. ridge, and h. ridge were ordained elders, also 8 priests, 7 teachers, and 2 deacons, under the hands of wilford woodruff, geo. a. smith, and alfred cordon. there have been 141 baptized during the past three months. [sidenote: union of commerce and nauvoo plats.] _monday, 29_.--i attended city council, and moved that the city surveyor be ordered to survey commerce, and plat the same so as to correspond with the city plat of nauvoo, and make out a map to be recorded, which was carried by the council. much was said in council about fining the owners of dogs, and i contended that it was right to fine individuals {323} who would keep unruly dogs, to worry cattle, sheep, or the citizens, and an ordinance was passed to that effect. william marks, president of the stake at nauvoo, made choice of charles c. rich and austin cowles as his counselors. elders young and richards were at liverpool packing books of mormon, to pay off those who had loaned them money in order to carry forward the printing and binding. the following are extracts from elder woodruff's letter. _letter of wilford woodruff to don c. smith--relating to affairs in england_. burslem, march 29, 1841. brother don carlos smith:--the following is a brief sketch of my journey from london to this place. elder kimball left london on the 19th february. i left on the 26th, and arrived at bristol on the same day, where i found elder kington, who was busily engaged in the work of the lord in that city, and had established a small branch of fourteen members. i tarried there a short time and preached three times in a theatre, had large congregations, good attention, and baptized one, and there appears a good prospect of a work being done in that city. population of bristol, 200,000. while there i visited the suspension bridge, now erecting across the river avon, at st. vincent's rocks, clifton; which bridge is one hundred feet in height above the river, and seven hundred in length. i spent one evening in monmouth, on the borders of wales; preached to a large congregation; several applied for baptism after meeting. on the 8th of march i attended a conference in garway; elder levi richards was chosen president, and james morgan, clerk; heard four branches represented, containing one hundred and thirty-four members; three were ordained to the ministry. i also preached at lugwardine, shucknall hill, ledbury, dymock, and turkey hall to large congregations, and find the work of the lord still progressing throughout that region. the excitement upon the subject in the city of hereford has been so great, that it has assembled together in the market place three thousand persons at a time to hear something upon the cause of the latter-day saints. on the 15th of march i attended the gadfield elm conference, which met at the gadfield elm chapel. elder wilford woodruff was chosen president; john hill, clerk; 18 branches represented, containing 408 members, 8 elders, 32 priests, 11 teachers {324} and 1 deacon; when such business was transacted as was deemed necessary. i also met large congregations at keysend street, coldville, browcut; dunclose, froom's hill, and stanley hill, and left many churches on the right and left, which time would not permit me to visit. i also met with the froom's hill conference, on the 22nd march, at stanley hill, herefordshire, there being present one of the traveling high council, 2 high priests, 20 elders, 30 priests, 9 teachers, two deacons. elder levi richards was chosen president, and elder woodruff, clerk. on this occasion i heard represented 30 branches, containing 997 members, 24 elders, 66 priests, 27 teachers, 7 deacons, and 6 were ordained to the ministry. the sum total represented at these conferences was 1,539 members, 36 elders, 103 priests, 41 teachers, 7 deacons; all of whom have embraced the work in that part of the vineyard in one year, besides many members and officers who have emigrated to america; and i am happy to say that the officers and members, have universally been ready to hearken to counsel, and give heed to our instructions, and it was with no ordinary feelings that i took my farewell of those churches who have been so ready to receive and embrace the truth. i called upon the saints in birmingham and gret's green, but had not time to hold any meetings among them. i arrived in hanley on the 25th, where i had the privilege of again meeting with elder geo. a. smith, and was rejoiced to find the churches universally prospering in staffordshire. i spent one evening with the church at longton, and baptized seven. _tuesday, 30_.--elders woodruff and geo. a. smith arrived in manchester, after a ride of forty miles. _wednesday, 31_.--elders young and richards attended conference in liverpool. _thursday, april 1, 1841_.--elders young and richards went to manchester, where they found elders kimball, hyde, woodruff and smith, and had a happy meeting. _friday, 2_.--elders orson pratt and john taylor arrived at manchester and went into council. _minutes of a council meeting of the twelve_. manchester, england, april 2, 1841. this day elders brigham young, heber c. kimball, orson hyde, parley p. pratt, orson pratt, willard richards, wilford woodruff, john taylor and geo. a. smith, of the quorum of the twelve, met together at the house of brother james bushaw, coachman no. 4, gray street, near oxford road, in this city, in council, after having been {325} separated and sent into various counties. to meet once more in council after a long separation, and having passed through many sore and grievous trials, exposing our lives and our characters to the slanders and violence of wicked and murderous men, caused our hearts to swell with gratitude to god for his providential care over us. elder young opened the council by prayer. elders brigham young, heber c. kimball, and parley p. pratt, the committee appointed about a year ago to secure a copyright for the book of mormon, in the name of joseph smith, jun., presented the following certificate: "feb. 8, 1841. then entered for his copy--the property of joseph smith, jun.,--'the book of mormon; an account written by the hand of mormon, upon plates taken from the plates of nephi; translated by joseph smith, jun. first european, from the second american edition. received five copies. "george greenhill." "the above is a true copy of an entry in the register book of the company of stationers kept, at the hall of the said company. witness my hand, this 17th day of february, 1841. "george greenhill, warehouse-keeper of the company of stationers." the quorum voted that they accepted the labors of said committee. _resolved_: that as the quorum of the twelve have had nothing to do with the printing of the book of mormon, they will not now interfere with it, but that the said committee settle the financial or business matters thereof with joseph smith, jun., to whom the profits rightly belong. _resolved_: that elder amos fielding be appointed to superintend fitting out the saints from liverpool to america, under the instruction of parley p. pratt. _resolved_: that brother geo. j. adams go to bedford and northampton and labor in that region. adjourned till tomorrow at 10 o'clock, a. m.; elder kimball closed by prayer. orson hyde, clerk. _council meeting of the twelve--continued_. manchester, april 3, 1841. this day the quorum of the twelve met pursuant to adjournment. the president called upon elder hyde to open by prayer. the quorum then signed a letter of commendation to the churches in england for elder hyde. the business of publishing the _star_ and hymn-book was then taken into consideration. brother john taylor moved that those who have had the care and superintendence of publishing the _star_ and hymn-book, {326} should dispose of them according to their own wishes, and dispose of the proceeds in the same way; seconded by elder orson pratt, and carried by unanimous vote. moved by elder young, and seconded by elder kimball, that elder parley p. pratt conduct the publication of the _millennial star_ as editor of the same, after the close of the present volume. _resolved_, that elder parley p. pratt reprint the hymn-book if he deem it expedient. the hymn-book is not to be altered, except the typographical errors. the above resolution was moved by elder geo. a. smith, and seconded by elder wilford woodruff; carried unanimously. conference adjourned. orson hyde, clerk. _sunday, 4_.--the president of the united states, william henry harrison died at washington of the pleurisy. nine of the twelve at manchester attended meeting at carpenter's hall, and individually bore testimony of the fulness of the everlasting gospel. _council meeting of the twelve--continued_. manchester, april 5, 1841. met pursuant to adjournment. elder orson pratt opened the council by prayer. it was resolved that the 17th day of april be the day appointed for the twelve who are going to america, to set sail from liverpool. moved by elder kimball and seconded by elder woodruff that the twelve do business at the conference as a quorum, and call upon the church or conference to sanction it. adjourned till the 6th instant, to meet in general conference at carpenter's hall, at 10 o'clock a. m. o. hyde, clerk. [sidenote: twelfth anniversary of the organization of the church.] _april 6, 1841_.--the first day of the twelfth year of the church of jesus christ of latter-day saints! at an early hour the several companies comprising the "nauvoo legion," with two volunteer companies from iowa territory, making sixteen companies in all, assembled at their several places of rendezvous, and were conducted in due order to the ground assigned for general review. the appearance, order and movements of the legion, were chaste, grand and imposing, and reflected great credit upon the taste, skill and tact of the men comprising said legion. we doubt whether the like can be presented in {327} any other city in the western country. at half-past seven o'clock a. m., the fire of artillery announced the arrival of brigadier-generals law and don carlos smith, at the front of their respective cohorts; and at 8 o'clock major-general bennett was conducted to his post, under the discharge of cannon, and took command of the legion. at half-past nine o'clock a. m., lieutenant-general smith, with his guard, staff and field officers arrived at the ground, and were presented with a beautiful silk national flag by the ladies of nauvoo, which was respectfully received and hailed by the firing of cannon, and borne off by colonel robinson, the cornet, to the appropriate position in the line; after which the lieutenant-general with his suite passed the lines in review. at twelve m., the procession arrived upon the temple ground, enclosing the same in a hollow square, with lieutenant-general smith, major-general bennett, brigadier-generals wilson law and don carlos smith, their respective staffs, guard, field officers, distinguished visitors, choir, band, &c., in the centre, and the ladies and gentlemen, citizens, surrounding in the interior. the superior officers, together with the banner, architects, principal speaker, &c., were duly conducted to the stand at the principal corner stone, and the religious services were commenced by singing from page 65 of the new hymn book. [sidenote: sidney rigdon's speech.] president sidney rigdon then addressed the assembly, and remarked the circumstances under which he addressed the people were of no ordinary character, but of peculiar and indescribable interest, that it was the third occasion of a similar nature, wherein he had been called upon to address the people, and to assist in laying the corner stones of houses to be erected in honor of the god of the saints. various scenes had transpired since the first was laid--he with some who were with him on that occasion, had waded through scenes that no other people had ever seen--not cursed, but blessed {328} with. they had seen the blood of the innocent flow, and heard the groans of those dying for the witness of jesus; in all those scenes of tribulation, his confidence, his courage and his joy had been increasing instead of diminishing. now the scene had changed; persecution had in a measure subsided; peace and safety, friendship and joy crowned their assembling; and their endeavors to serve god were respected and viewed with interest. the saints had assembled, not to violate law and trample upon equity and good social order; not to devastate and destroy; but to lift up the standard of liberty and law, to stand in defense of civil and religious, rights, to protect the innocent, to save mankind, and to obey the will and mandate of the lord of glory; to call up to remembrance the once crucified, but now exalted and glorified savior; to say that he is again revealed, that he speaks from the heavens, that he reigns; in honor of him to tell the world that he lives, and speaks, and reigns and dictates--that not every people can build a house to him, but that people whom he himself directs--that the present military display is not to usurp authority, but to obey as they are commanded and directed; to honor, not the world, but him that is alive and reigns, the all in all, the invisible, but beholding, and guiding and directing--that the saints boast of their king; of his wisdom, his understanding, his power and his goodness--that they honor a god of unbounded power and glory--that he is the chief corner stone in zion, also the top stone--that he cannot be conquered--that he is working in the world to guide, to conquer, and to subdue--that as formerly, so now he works by revelation--that this is the reason why we are here, and why we are thus--that the saints have sacrificed all things for the testimony of jesus christ--that some from different parts of europe and from canada, as well as the different parts of the united states, are present, and among all, a unanimity of purpose and feeling prevails--and why? because the same god over all had spoken {329} from the heavens and again revealed himself. he remarked that he defied the devil to collect such an assembly; none but jesus would or could accomplish such things as we are about to behold; the devil will not build up, but tear down and destroy; the work of jesus is like himself in all ages--that as light shines from the east, and spreads itself to the west, so is the progress of spiritual light and truth--that jesus is a god of order, regularity and uniformity--that he works now by revelation and by messengers as anciently--shows himself--lifts the veil; that such things are marvelous, but nevertheless true--that the order of laying the corner stones was expressive of the order of the kingdom--that the minutia were subject matter of revelation, and all the scenery, acts of obedience are understood by the saints--that the ancient prophets beheld and rejoiced at this scene, and are near to witness the fulfillment of their predictions--that we are highly favored of god, and brought near to the spirits of just men made perfect. he then closed by exhortation, first to the multitude, and lastly to the church. the speaker then gave out a hymn, page 205, and closed by prayer. the architects then, by the direction of the first presidency, lowered the first (the south-east corner) stone to its place, and president joseph smith pronounced the benediction as follows: this principal corner stone in representation of the first presidency, is now duly laid in honor of the great god; and may it there remain until the whole fabric is completed; and may the same be accomplished speedily; that the saints may have a place to worship god, and the son of man have where to lay his head. president sidney rigdon then pronounced the following: may the persons employed in the erection of this house be preserved from all harm while engaged in its construction, till the whole is completed, in the name of the father, and of the son, and of the holy ghost. even so. amen. adjourned for one hour. {330} assembled according to adjournment, and proceeded to lay the remaining corner stones, according to previous order. the second (south-west corner) stone, by the direction of the president of the high priesthood, with his council and president marks, was lowered to its place, when the president of the high priesthood pronounced the following: the second corner stone of the temple now building by the church of jesus christ of latter-day saints, in honor of the great god, is duly laid, and may the same unanimity, that has been manifested on this occasion continue till the whole is completed; that peace may rest upon it to the laying of the top stone thereof, and the turning of the key thereof; that the saints may participate in the blessings of israel's god, within its walls, and the glory of god rest upon the same. amen. the third (the north-west corner) stone, superintended by the high council, was then lowered to its place, with the benediction of elias higbee, as follows: the third corner stone is now duly laid; may this stone be a firm support to the building that the whole may be completed as before proposed. the fourth (the north-east corner) stone, superintended by the bishops, was then lowered to its place, and bishop whitney pronounced the following: the fourth and last corner stone, expressive of the lesser priesthood, is now duly laid, and may the blessings before pronounced, with all others desirable, rest upon the same forever. amen. the services were then declared closed, and the military retired to the parade ground and were dismissed with the approbation and thanks of the commanding officer. the military band, under the command of captain duzette, made a conspicuous and dignified appearance, and performed their part honorably. their soul-stirring strains met harmoniously the rising emotions that swelled each bosom, and stimulated us onward to the arduous but pleasing and honorable duties of the day. the choir also, under the direction of b. s. wilber, deserve commendation. [sidenote: conduct of the people.] what added greatly to the happiness we experienced on this interesting occasion, is the fact that we heard no {331} obscene or profane language; neither saw we any one intoxicated. can the same be said of a similar assemblage in any other city in the union? thank god that the intoxicating beverage, the bane of humanity in these last days, is becoming a stranger in nauvoo. in conclusion, we will say we never witnessed a more imposing spectacle than was presented on this occasion, and during the sessions of the conference. such a multitude of people moving in harmony, in friendship, in dignity, told in a voice not easily misunderstood, that they were a people of intelligence, and virtue and order; in short, that they were _saints_; and that the god of love, purity and light, was their god, their examplar, and director; and that they were blessed and happy. [sidenote: order of laying corner stones of temples.] if the strict order of the priesthood were carried out in the building of temples, the first stone would be laid at the south-east corner, by the first presidency of the church. the south-west corner should be laid next. the third, or north-west corner next; and the fourth, or north-east corner last. the first presidency should lay the south-east corner stone and dictate who are the proper persons to lay the other corner stones. if a temple is built at a distance, and the first presidency are not present, then the quorum of the twelve apostles are the persons to dictate the order for that temple; and in the absence of the twelve apostles, then the presidency of the stake will lay the south-east corner stone; the melchisedec priesthood laying the corner stones on the east side of the temple, and the lesser priesthood those on the west side. [sidenote: conference at philadelphia.] a conference was held at philadelphia; president hyrum smith presiding; many branches were represented and the branch at philadelphia was organized by electing benjamin winchester, president, and edson whipple, and william wharnot, his counselors. jacob syphret was elected bishop, and jesse prince and james nicholson his counselors. {332} _meeting of the council of the twelve in manchester_. the council of the twelve assembled at manchester, in carpenter's hall, on the 7th day of april, 1841, for the first time to transact business as a quorum in the presence of the church, in a foreign land; being the first day of the 12th year of the rise of the church of jesus christ of latter-day saints. nine of the quorum were present; viz., brigham young, heber c. kimball, orson hyde, parley p. pratt, orson pratt, wilford woodruff, willard richards, john taylor and geo. a. smith, president young having called the meeting to order, and organized, the conference then opened by prayer. elder thomas ward was chosen clerk. the president then made some introductory remarks relative to the organization of the church in the house of the lord in america, in reference to the different quorums in their respective orders and authorities in the church. the representation of the churches and conferences throughout the kingdom was then called for. location. by whom represented members. elders. priests. teachers. deacons. manchester parley p. pratt 443 7 15 9 0 clitheroe conference heber c. kimball 318 6 12 13 3 presten conference peter melling 675 11 15 13 3 liverpool john taylor 190 9 8 4 3 isle of man john taylor 90 2 4 2 0 london conference lorenzo snow 137 3 8 4 2 birmingham conference alfred cordon 110 4 13 4 1 staffordshire conference alfred cordon 574 19 49 28 16 garway conference wilford woodruff 134 5 6 4 1 gadfield elm conference wilford woodruff 408 8 33 11 1 froom's hill conference wilford woodruff 1008 27 67 27 8 edingburgh orson pratt 203 6 9 6 2 glasgow, paisley, johnstone, reuben hedlock 368 12 15 13 11 bridge of weir, and thorney bank ireland theodore curtis 35 2 0 1 0 wales james burnham 170 2 5 3 3 newcastle-upon-tyne amos fielding 23 1 3 1 0 alston john sanders 26 1 0 1 0 brampton john sanders 46 0 1 0 0 carlisle john sanders 43 1 0 0 0 bolton robert crooks 189 1 11 8 1 dukinfield john albertson 120 2 4 3 2 northwich, middlewich, &c samuel heath 112 2 6 6 6 oldham william black 86 1 4 1 2 stockport elder magan 161 1 5 2 2 eccles elder magan 24 1 3 1 0 pendlebury elder magan 62 0 2 1 1 whitefield elder magan 41 1 2 3 0 radcliffe bridge elder magan 18 1 3 0 0 total 5814 136 304 169 68 nearly eight hundred saints have emigrated to america during the past season. these are not included in this representation. {333} conference adjourned till 2 p. m. conference met pursuant to adjournment; opened by prayer. scattering members were then represented, consisting of nearly fifty, not included in any of the above branches. president young then proceeded to make some remarks on the office of patriarch, and concluded by moving that elder john albertson [1] be ordained to that office. seconded by elder kimball, and carried unanimously. _resolved_: that george d. watt, george j. adams, amos fielding, william kay, john sanders, thomas richardson, james whitehead, thomas domville, james galley and george simpson be ordained high priests. _resolved_: that the following persons be ordained elders--william miller, william leach, john sands, william moon, william hardman, william black, john goodfellow, joseph brotherton, richard benson, theophilus brotherton, john mcilwick, and william green. _resolved_: that manchester, stockport, dukinfield, oldham, bolton, and all the neighboring branches be organized into one conference, to be called the manchester conference. that the church in brampton, alston, and carlisle be included in one conference. that the churches of liverpool, isles of man, wales, viz., overton, harding and ellsmere, be organized into one conference, to be called the liverpool conference. _resolved_: that the macclesfield conference include macclesfield, northwich, middlewich, and lostock. that edinburgh conference include glasgow, paisley, bridge of weir, johnstone and thorney bank. that george d. watt preside over the edinburgh conference. that john greenhow preside over the liverpool conference. that thomas ward preside over the clitheroe conference. that lorenzo snow preside over the london conference. that james galley preside over the macclesfield conference. that alfred cordon preside over the staffordshire conference. that james riley be ordained a high priest, and preside over the birmingham conference. that james mcanley preside over the glasgow conference. that thomas richardson preside over the gadfield elm conference. that william kay preside over the froom's hill conference. that levi richards have the superintendence of the garway conference. {334} that peter melling preside over the preston conference. that john sanders preside over the brampton conference. adjourned till seven o'clock, p. m. met pursuant to adjournment; commenced by singing, "when shall we all meet again," and prayer. the patriarch peter melling, was then called upon to pronounce a patriarchal blessing upon the head of john albertson, previous to his being ordained to the office of patriarch. laying his hands upon him he blessed him in the following words: "john, i lay my hands upon thy head, in the name of jesus christ; and by the authority of the holy priesthood committed unto me, i pronounce upon thy head the blessings of abraham, isaac and jacob; and i say unto thee, that, inasmuch as it is in thy heart to do the will of the lord, thou shalt be blessed, and the desires of thy heart shall be granted thee; and the lord god will enlarge thy heart; and, inasmuch as thou wilt be humble and faithful before the lord in thy calling, even that of a patriarch, thou shalt be blessed, strengthened, and have great wisdom and understanding; thy bowels shall be filled with compassion for the widow and fatherless; and i pray that our father in heaven will take thee into his own care, and as he feels for thy welfare, thou shalt be made strong in faith, and the lord shall bless thee and open thy understanding. thou shalt know the doctrine of jesus christ, and the mysteries of heaven shall be opened to thy mind. thou shalt also have the gift of prophecy and revelation, and thou shalt predict those things that shall take place to the latest generation. i pray that our father in heaven may confer these blessings upon thy head; yea, thou shalt be a mighty man, if thou wilt be a faithful man, and a humble man, so that thou mayst be an ornament to thy calling, and a blessing to thy posterity; yea, thy posterity shall be blessed, and they shall become mighty upon the earth, and become blessed inasmuch as thou wilt be faithful in all things, and watch unto prayer. thou shalt finally overcome, and be lifted up on high, and inherit the mansions prepared for thee in the kingdom of our god. thou art of the blood of ephraim; and i seal these blessings upon thy head in the name of jesus christ. amen, and amen." the apostles then laid hands on john albertson, and ordained him to the office of patriarch. the ordinations of the high priests then took place; but, from the pressure of business, it was directed that the high priests who were present should retire to the vestry, with those who were to be ordained elders, and there ordain them at the same time that the ordinations of the high priests were proceeding. several appropriate discourses were delivered by different members {335} of the twelve apostles in relation to the duties of the officers in their respective callings, and the duties and privileges of the members; also of the prosperity of the work in general. a very richly ornamented cake, a present from new york, from elder george j. adams' wife to the twelve, was then exhibited to the meeting. this was blessed by them and distributed to all the officers and members, and the whole congregation, consisting, perhaps, of seven hundred people; a large fragment was still preserved for some who were not present. during the distribution several appropriate hymns were sung, and a powerful and general feeling of delight universally pervaded the meeting. while this was proceeding, elder parley p. pratt composed, and handed over to the clerk, the following lines, which the clerk then read to the meeting: when in far distant regions, as strangers we roam, far away from our country, our friends and our home: when sinking in sorrow, fresh courage we'll take, as we think of our friends, and remember the _cake_. elder orson hyde appealed powerfully to the meeting, and covenanted with the saints present, in a bond of mutual prayer, during his mission to jerusalem and the east, which was sustained on the part of the hearers with a hearty amen. elder fielding remarked respecting the rich cake of which they had been partaking, that he considered it a type of the good things of that land from whence it came, and from which they had received the fullness of the gospel. the number of official members present at this conference was then taken, viz., quorum of the twelve apostles, 9; patriarchs, 2; high priests, 16; quorum of the seventies, 2; elders, 31; priests, 28; teachers, 17; deacons, 2. elders brigham young and william miller then sang the hymn "adieu, my dear brethren," &c., and president young blessed the congregation and dismissed them. brigham young, chairman. thomas ward, clerk. footnotes: 1. john albertson was the second patriarch ordained in england, peter melling being the first, he was ordained the 17th of april, 1840. {336} chapter xviii. general conference at nauvoo--epistle of the twelve to the saints in england--difference between baptists and latter-day saints. _minutes of the general conference of the church of jesus christ of latter-day saints held in nauvoo, illinois, on the 7th day of april, one thousand eight hundred and forty-one_. the names of the presidents of the several quorums were called, and they took their seats on the stand, with their counselors in front. the meeting was called to order. choir sang a hymn; prayer by william law. the clerk then read the report of the first presidency, as follows- report of the first presidency. the presidency of the church of jesus christ of latter-day saints, feel great pleasure in assembling with the saints at another general conference, under circumstances so auspicious and cheering; and with greatful hearts to almighty god for his providential regard, they cordially unite with the saints, on this occasion, in ascribing honor, glory, and blessing to his holy name. it is with unfeigned pleasure that they have to make known the steady and rapid increase of the church in this state, the united states, and europe. the anxiety to become acquainted with the principles of the gospel, on every hand is intense, and the cry of "come over and help us," is reaching the elders on the wings of every wind; while thousands who have heard the gospel have become obedient thereto, and are rejoicing in its gifts and blessings. prejudice, with its attendant train of evil, is giving way before the force of truth, whose benign rays are penetrating the nations afar off. the reports from the twelve apostles in europe are very satisfactory, and state that the work continues to progress with unparalleled rapidity, and that the harvest is truly great. in the eastern states the faithful laborers are successful, and many are flocking to the standard of truth {337} nor is the south keeping back. churches have been raised up in the southern and western states, and a very pressing invitation has been received from new orleans, for some of the elders to visit that city; which has been complied with. in our own state and immediate neighborhood, many are avowing their attachment to the principles of our holy religion, and have become obedient to the faith. peace and prosperity attend us; and we have favor in the sight of god and virtuous men. the time was, when we were looked upon as deceivers, and that "mormonism" would soon pass away, come to nought, and be forgotten. but the time has gone by when it is looked upon as a transient matter, or a bubble on the wave, and it is now taking a deep hold in the hearts and affections of all those who are noble-minded enough to lay aside the prejudice of education, and investigate the subject with candor and honesty. the truth, like the sturdy oak, has stood unhurt amid the contending elements, which have beat upon it with tremendous force. the floods have rolled, wave after wave, in quick succession, and have not swallowed it up. "they have lifted up their voice, o lord; the floods have lifted up their voice; but the lord of hosts is mightier than the mighty waves of the sea;" nor have the flames of persecution, with all the influence of mobs, been able to destroy it; but like moses' bush, it has stood unconsumed, and now at this moment presents an important spectacle both to men and angels. where can we turn our eyes to behold such another? we contemplate a people who have embraced a system of religion, unpopular, and the adherence to which has brought upon them repeated persecutions. a people who, for their love to god, and attachment to his cause, have suffered hunger, nakedness, perils, and almost every privation. a people who, for the sake of their religion, have had to mourn the premature death of parents, husbands, wives, and children. a people, who have preferred death to slavery and hypocrisy, and have honorably maintained their characters, and stood firm and immovable, in times that have tried men's souls. stand fast, ye saints of god, hold on a little while longer, and the storm of life will be past, and you will be rewarded by that god whose servants you are, and who will duly appreciate all your toils and afflictions for christ's sake and the gospel's. your names will be handed down to posterity as saints of god and virtuous men. but we hope that those scenes of blood will never more occur, but that many, very many, such scenes as the present will be witnessed by the saints, and that in the temple, the foundation of which has been so happily laid, will the saints of the most high continue to congregate from year to year in peace and safety. from the kind and generous feelings, manifested by the citizens of {338} this state, since our sojourn among them, we may continue to expect the enjoyment of all the blessings of civil and religious liberty, guaranteed by the constitution. the citizens of illinois have done themselves honor, in throwing the mantle of the constitution over a persecuted and afflicted people: and have given evident proof that they are not only in the enjoyment of the privileges of freemen themselves, but also that they willingly and cheerfully extend that invaluable blessing to others, and that they freely award to faithfulness and virtue their due. the proceedings of the legislature, in regard to the citizens of this place, have been marked with philanthropy and benevolence; and they have laid us under great and lasting obligations, in granting us the several liberal charters we now enjoy, and by which we hope to prosper until our city becomes the most splendid, our university the most learned, and our legion the most effective of any in the union. in the language of one of our own poets, we would say- in illinois we've found a safe retreat, a home, a shelter from oppression dire; where we can worship god as we think right, and mobbers come not to disturb our peace; where we can live and hope for better days, enjoy again our liberty, our rights: that social intercourse which freedom grants, and charity requires of man to man. and long may charity pervade each breast, and long may illinois remain the scene of rich prosperity, by _peace secured_. in consequence of the impoverished condition of the saints, the buildings which are in course of erection do not progress as fast as could be desired; but from the interest which is generally manifested by the saints at large, we hope to accomplish much by a combination of effort, and a concentration of action, and erect the temple and other public buildings, which we so much need for our mutual instruction and the education of our children. from the reports which have been received, we may expect a large emigration this season. the proclamation which was sent, some time ago, to the churches abroad, has been responded to, and great numbers are making preparations to come and locate themselves in this city and vicinity. from what we now witness, we are led to look forward with pleasing anticipation to the future, and soon expect to see the thousands of israel flocking to this region in obedience to the heavenly command; numerous inhabitants--saints--thickly studding the flowery and {339} wide-spread prairies of illinois; temples for the worship of our god erecting in various parts, and great peace resting upon israel. we would call the attention of the saints more particularly to the building of the temple, for on its speedy erection great blessings depend. the zeal which is manifested by the saints in this city is, indeed, praiseworthy, and, we hope will be imitated by the saints in the various stakes and branches of the church, and that those who cannot contribute labor will bring their gold and their silver, their brass and their iron, with the pine tree, and box tree, to beautify the same. we are glad to hear of the organization of the different quorums in this city, and hope that their organization will be attended to in every stake and branch of the church, for the almighty is a lover of order and good government. from the faith and enterprise of the saints generally, we feel greatly encouraged and cheerfully attend to the important duties devolving upon us, knowing that we not only have the approval of heaven, but also that our efforts for the establishment of zion and the spread of truth, are cheerfully seconded by the thousands of israel. in conclusion we would say, brethren, be faithful, let your love and moderation be known unto all men; be patient, be mindful to observe all the commandments of your heavenly father, and the god of all grace shall bless you. even so, amen. joseph smith, president, robert b. thompson, clerk. on motion, resolved that the report be printed in the _times and seasons_. president rigdon arose and stated that, in consequence of weakness from his labors of yesterday, he would call upon general john c. bennett to officiate in his place. general bennett then read the revelations from "the book of the law of the lord," which had been received since the last general conference, in relation to writing a proclamation to the kings of the earth, building a temple in nauvoo, the organization of the church, &c. [1] president joseph smith rose, and made some observations in explanation of the same; and likewise of the necessity which existed of building the temple, that the saints might have a suitable place for worshiping the almighty; and also the building of the nauvoo boarding house, that suitable accommodations may be afforded for the strangers who visit this city. the choir sung a hymn, and the meeting adjourned for one hour. {340} conference met pursuant to adjournment, and was called to order by william law. choir sung a hymn, and president william marks addressed the throne of grace. general bennett read the charters granted by the legislature of this state, for incorporating "the city of nauvoo," "the nauvoo legion," "the university of the city of nauvoo," "the agricultural and manufacturing association," and "the nauvoo house association." on motion, resolved that the charters now read be received by the church. president don carlos smith arose, and gave an exhortation to the assembly. general john c. bennett then spoke at some length on the present situation, prospects, and condition of the church, and remarked that the hand of god must indeed be visible, in accomplishing the great blessings and prosperity of the church, and called upon the saints to be faithful and obedient in all things, and likewise forcibly and eloquently urged the necessity of being united in all their movements; and before he sat down, he wished to know how many of the saints who were present felt disposed to continue to act in concert and follow the instructions of the first presidency; and called upon all those who did so, to arise on their feet--when immediately the saints, almost without exception, arose. the choir sung a hymn, and the meeting, after prayer, adjourned until tomorrow morning. _thursday, 8th_. thursday morning, april 8. at an early hour this morning the different quorums, who had previously been organized, came to the ground and took their seats as follows: the first presidency, with the presidents of the quorums on the stand, the high council on the front of the stand, the high priests on the front to the right of the stand, the seventies immediately behind the high priests, the elders in the front to the left, the lesser priesthood on the right. on motion, resolved, that this conference continue until sunday evening. president joseph smith declared the rule of voting to be, a majority in each quorum; exhorted them to deliberation, faith, and prayer; and that they should be strict and impartial in their examinations. he then told them that the presidents of the different quorums would be presented before them for their acceptance or rejection. bishop whitney then presented the first presidency to the lesser {341} priesthood. president john a. hicks presented them to the elders' quorum. president joseph young presented them to the quorums of the seventies. president don carlos smith presented them to the high priests' quorum. counselor elias higbee presented them to the high council; and the clerk then presented them to the presidents of all the quorums on the stand, and they were unanimously accepted. john c. bennett was presented, with the first presidency, as assistant president until president rigdon's health should be restored. the presidents and counselors belonging to the several quorums were then presented to each quorum separately, for approval or rejection, when the following persons were objected to, viz., john a. hicks, president of the elders' quorum; alanson ripley, bishop; elder john e. page, one of the twelve apostles; and noah packard, high priest. bishop newel k. whitney moved their cases be laid over, to be tried before the several quorums. president joseph smith presented the building committee of the "house of the lord," viz., alpheus cutler, reynolds cahoon, and elias higbee, to the several quorums collectively, and they were unanimously received. president smith observed that it was necessary that someone should be appointed to fill the quorum of the twelve apostles, in the room of the late elder david w. patten; whereupon president rigdon nominated elder lyman wight to that office; and he was unanimously accepted. elder wight stated that it was an office of great honor and responsibility, and he felt inadequate to the task; but, inasmuch as it was the wish of the authorities of the church that he should take that office, he would endeavor to magnify it. _resolved_: that james allred be appointed to the office of high councilor, in the place of charles c. rich, who had been chosen a counselor to the president of this stake, and that leonard soby be appointed one of the high council, in the room of david dort, deceased. the choir sung a hymn, and after prayer by president rigdon, the meeting adjourned for two hours. conference met pursuant to adjournment. a hymn was sung by the choir. president rigdon delivered an interesting discourse on the subject of "baptism for the dead." president joseph smith followed on the same subject; and threw considerable light on the doctrine which had been presented. the choir then sung a hymn; and after prayer by elder william smith, conference adjourned until tomorrow morning at 10 o'clock. friday morning, the 9th, conference met pursuant to adjournment. the quorums reported that they had investigated the conduct of the {342} persons who had been objected to, and that they had rejected alanson ripley and james foster. leave was given to james foster to make a few remarks respecting the charges preferred against him: after which it was resolved that elder james foster continue his standing in the church. _resolved_: that, as alanson ripley has not appeared to answer the charges preferred against him, that his bishopric be taken from him. president joseph smith made some observations respecting the duty of the several quorums, in sending their members into the vineyard, and also stated that labor on the temple would be as acceptable to the lord, as preaching in the world, and that it was necessary that some agents should be appointed to collect funds for building the temple. _resolved_: that john murdock, lyman wight, william smith, henry william miller, amasa lyman, leonard soby, gehiel savage, and zenos h. gurley be appointed to travel and collect funds for the same. a hymn was then sung by the choir. prayer by president don carlos smith. president joseph smith then stated that he should resign the meeting to the presidency of the stake, and the president of the high priests' quorum. the building committee were called upon to address the assembly. elder cahoon spoke at length on the importance of building the temple, and called upon the saints to assist them in their great undertaking. elder alpheus cutler made some very appropriate remarks. conference adjourned one hour. conference met pursuant to adjournment. elias higbee spoke on the same subject [_i. e_. importance of building the temple]. elder lyman wight then came forward and addressed the meeting at considerable length. the clerk read a letter from elder john taylor in england, to president joseph smith, which gave an account of the prosperity of the work of the lord in that land. on motion, adjourned until tomorrow morning at 10 o'clock. saturday, 10th. the weather was unfavorable, consequently no business was transacted. sunday, 11th. the conference again met. elder zenos h. gurley preached on the literal fulfillment of prophecy. president rigdon made some observations on baptism for the remission of sins. conference adjourned for one hour. conference met, and was addressed by the bishops of the stake, who stated the situation of the poor who had to be supported, and called upon the saints to assist in relieving the necessities of the widows and fatherless. {343} elder lyman wight made some observations on the subject. president joseph smith then addressed the assembly, and stated that in consequence of the severity of the weather the saints had not received as much instruction as he desired, and that some things would have to be laid over until the next conference. as there were many who wished to be baptized, they would now go to the water, and give them opportunity. the procession was then organized, and proceeded to the mississippi. after the baptisms were over, the conference adjourned to the first of october next. joseph smith, president. r. b. thompson, clerk. on the 7th of april, 1841, the twelve apostles were in england and were busy in council, visiting the saints in manchester, and in the evening supped at "mother miller's." on the 9th, they visited the zoological gardens, manchester, england. elder w. j. barratt writes from australia, "he had arrived safe at adelaide after a rough passage, but had not baptized any persons. obstacles to the introduction of the work of the lord are very great." _letter of george a. smith to the star--report of labors_. bolton, april 11, 1841. _elder p. p. pratt_: i thought good to give your readers (through the medium of the _star_) a short account of my labors in england. i landed in liverpool on the 6th of april, 1840; and, after attending the preston conference, i went to the staffordshire potteries, where there were about 100 saints; i remained there three months. the work continued to prosper, and 80 were added to the church in that time. i then left the church there to the care of elder alfred cordon, and, in company with elders kimball and woodruff, visited the churches in herefordshire and vicinity. hundreds received our testimony, and were baptized. from thence we proceeded to london, where we met with much difficulty in introducing the fullness of the gospel; the hearts of the people were barred against the truth, but the lord blessed our labors, and we succeeded in establishing a branch of the church there. my health being poor, i was counseled by my brethren of the twelve apostles to return to the field of my former labors in staffordshire; which i did, leaving in london {344} but eleven members. since that time, my labors have been chiefly confined to the limits of the staffordshire conference, which has, until lately, included birmingham and macclesfield, containing eighteen branches of the church, 580 members having been added since the time i commenced laboring there. many have been called to the ministry, who are faithful men, and willing to receive counsel. although i have suffered much bodily affliction during the past year, the lord has blessed my labors abundantly, and i can say i never enjoyed myself better in the discharge of my duty, than i have on this mission. among the greatest blessings i have enjoyed, has been the privilege of attending four general conferences, and meeting in council with the twelve apostles. i can assure you that a meeting with those in whose company i have suffered so much tribulation for the gospel's sake, both at home and abroad, by land and sea, is to me a privilege indeed. i am now preparing to return home with my brethren, according to the instructions of the first presidency of the church; and, as i take my leave of the saints in this land, my prayer to god is that he will preserve his people from the hand of satan, and prepare them for the coming redeemer, who is near at hand. i remain your servant for the gospel's sake, george a. smith. _tuesday, 13_.--elder heber c. kimball left manchester for preston. _thursday 15_. _conference in new york city_. a conference of the church was held in new york city. elder george w. harris, of nauvoo, chairman. lucien r. foster was elected president of the branch, and addison everett and george holmes, his counselors. john m. bernhisel was elected bishop, and richard burge and william acker his counselors. these six, having been chosen, were ordained and set apart to the several offices under the direction of elder harris, he having been specially appointed and authorized by president hyrum smith, at the philadelphia conference, to organize more perfectly the branch in new york. lucien r. foster, secretary. _an epistle of the twelve apostles to the church of jesus christ of latter-day saints in england, scotland, ireland, wales, and the isle of man, greeting_: beloved brethren:--inasmuch as we have been laboring for some time in this country, and most of us are about to depart for the land of {345} our nativity; and, feeling anxious for your welfare and happiness in time and in eternity, we cheerfully offer you our counsel in the closing number of the first volume of the _star_, hoping you will peruse it when we are far away, and profit by the same. first of all, we would express our joy and thanksgiving to him who rules, and knows the hearts of men, for the heed and diligence with which the saints in this county have hearkened to the counsel of those whom god has seen fit to send among them, and who hold the keys of this ministry. by this means a spirit of union, and, consequently, of power, has been generally cultivated among you. and now let the saints remember that which we have ever taught them, both by precept and example, viz., to beware of an aspiring spirit, which would lift you up one above another, to seek to be the greatest in the kingdom of god. this is that spirit which hurled down the angels. it is that spirit which actuates all the churches of the sectarian world, and most of the civil and military movements of the men of the world. it is that spirit which introduces rebellion, confusion, misrule, and disunion, and would, if suffered to exist among us, destroy our union, and, consequently, our power, which flows from the spirit, through the priesthood; which spirit, and power, and priesthood, can only exist with the humble and meek of the earth. therefore, beware, o ye priests of the most high! lest ye are overcome by that spirit which would exalt you above your fellow-laborers, and thus hurl you down to perdition, or do much injury to the cause of god. be careful to respect, not the eloquence, not the smooth speeches, not the multitude of words, not the talents of men, but the offices which god has placed in the church. let the members hearken to their officers, let the priests, teachers, and deacons hearken to the elders, and let the elders hearken to the presiding officers of each church or conference, and let all the churches and conferences hearken to the counsel of those who are still left in this country to superintend the affairs of the church; and, by so doing, a spirit of union will be preserved, and peace and prosperity will attend the people of god. we have seen fit to appoint our beloved brethren and fellow-laborers, levi richards and lorenzo snow to travel from conference to conference, and to assist brother pratt in the general superintendency of the church in this country. these are men of experience and soundness of principle, in whose counsel the church may place entire confidence, as long as they uphold them by the prayer of faith. the spirit of emigration has actuated the children of men, from the time our first parents were expelled from the garden until now. it was this spirit that first peopled the plains of shinar, and all other places; yes, it was emigration that first broke upon the death-like silence and {346} loneliness of an empty earth, and caused the desolate land to teem with life, and the desert to smile with joy. it was emigration that first peopled england, once a desolate island, on which the foot of man had never trod, but now abounding in towns and cities. it was emigration that turned the wilds of america into a fruitful field, and besprinkled the wilderness with flourishing towns and cities, where a few years since the war hoop of the savage, or the howl of the wild beasts was heard in the distance. in short, it is emigration that is the only effectual remedy for the evils which now afflict the over-peopled countries of europe. with this view of the subject, the saints, as well as thousands of others, seem to be actuated with the spirit of enterprise and emigration, and as some of them are calculating to emigrate to america, and settle in the colonies of our brethren, we would here impart a few words of counsel on the subject of emigration. it will be necessary, in the first place, for men of capital to go on first and make large purchases of land, and erect mills, machinery, manufactories, &c., so that the poor who go from this country can find employment. therefore, it is not wisdom for the poor to flock to that place extensively, until the necessary preparations are made. neither is it wisdom for those who feel a spirit of benevolence to expend all their means in helping others to emigrate, and thus all arrive in a new country empty-handed. in all settlements there must be capital and labor united, in order to flourish. the brethren will recollect that they are not going to enter upon cities already built up, but are going to "build cities and inhabit them." building cities cannot be done without means and labor. on this subject we would call the particular attention of the saints to the epistle, and also to the proclamation signed by the first presidency of the church, published in the eleventh number of this work (the _star_), and would earnestly exhort them to observe the order and instructions there given. we would also exhort the saints not to go in haste, nor by flight, but to prepare all things in a proper manner before they emigrate; and especially in regard to their dealings with the world, let them be careful to settle everything honestly, as becometh saints, as far as lies in their power, and not go away in debt, so far as they have the means to pay. and if any go away in debt, because they have not the means to pay, let it be with the design of paying as industry shall put it in their power, so that the cause of truth be not evil spoken of. we have found that there are so many "pick-pockets," and so many that will take every possible advantage of strangers in liverpool, that we have appointed elder amos fielding as the agent of the church to superintend the fitting out of the saints from liverpool to america. whatever information the saints may want about the preparation for {347} a voyage, they are advised to call on elder fielding at liverpool, as their first movement when they arrive there as emigrants. there are some brethren who have felt themselves competent to do their own business in these matters and, rather despising the counsel of their friends, have been robbed and cheated out of nearly all they had. a word of caution to the wise is sufficient. it is also a great saving to go in companies, instead of going individually. first, a company can charter a vessel, so as to make the passage much cheaper than otherwise. secondly, provisions can be purchased at wholesale, for a company, much cheaper than otherwise. thirdly, this will avoid bad company on the passage. fourthly, when a company arrives at new orleans they can charter a steamboat, so as to reduce the passage near one-half. this measure will save some hundreds of pounds on each ship load. fifthly, a man of experience can go as leader of each company, who will know how to avoid rogues and knaves. sovereigns are more profitable than silver or any other money, in emigrating to america; and the brethren are also cautioned against the american money, when they arrive in that country. let them not venture to take paper money of that country, until they become well informed in regard to the different banks, for very few of them will pass current very far from the place where they are issued, and banks are breaking almost daily. it is much cheaper going by new orleans than by new york; but it will never do for emigrants to go by new orleans in the summer, on account of the heat and sickness of the climate. it is, therefore, advisable for the saints to emigrate in autumn, winter, or spring. let the saints be careful also to obtain a letter of recommendation, from the elders where they are acquainted, to the brethren where they are going, certifying their membership; and let the elders be careful not to recommend any who do not conduct themselves as saints; and especially those who would go with a design to defraud their creditors. in regard to ordaining and licensing officers, each conference is now organized under the care of their respective presidents, who, with the voice of the church, may ordain, according to the gifts and callings of god, by the holy spirit, and under the general superintendence of elders pratt, richards, and snow. licenses should be signed by the presiding officers. there are many other items of importance, which we would gladly mention, had we time and space sufficient; but this must suffice for the present; and may the god of our fathers bless you all with wisdom and {348} grace to act each your part in the great work which lies before you, that the world may be warned, and thousands brought to the knowledge of the truth; and may he bless and preserve you blameless until the day of his coming. brethren and sisters, pray for us. we remain, your brethren in the new and everlasting covenant, brigham young, heber c. kimball, orson hyde, parley p. pratt, orson pratt, willard richards, wilford woodruff, john taylor, geo. a. smith. manchester, april 15, 1841. elders brigham young, orson pratt, wilford woodruff, george a. smith, and levi richards went from manchester to liverpool to attend a tea-party at the music hall. difference between the baptist and latter-day saints, from the "north staffordshire mercury." sir:--in a late publication, you reported the case of some persons who were taken before t. b. ross, esq., for disturbing a congregation of latter-day saints, or believers in the "book of mormon." a teacher of that sect, on being asked by the magistrate wherein they differed from the baptists, replied, "in the laying on of hands;" but declined making an honest confession of those peculiarities which separate them as widely from the baptists, as from every other denomination of the christian church. this was certainly prudent; but as the baptists feel themselves dishonored by such an alliance, they would be unjust to themselves were they to leave unanswered such a libel upon their denomination. the following very prominent marks of difference will enable your readers to judge for themselves. 1. the saints admit all persons indiscriminately to baptism, encouraging them to pass through that rite, with the promise that great spiritual improvement will follow. they baptize for remission of sins, without waiting for creditable evidence of repentance for sin. but the baptists admit none to that ordinance who do not exhibit this qualification in the most satisfactory manner; and if they found a candidate looking to the water of baptism as having virtue to cleanse him from sin, he would be put back until better instructed. {349} 2. after baptism the saints kneel down, and their priest, laying on his hands, professes to give them the holy ghost. if effects similar to those produced by the laying on of the apostles' hands were seen to follow, skepticism must yield to the force of such evidence; but in their case no such effects are produced; the baptized sinner is a sinner still, though flattered and deluded with the epithet "latter-day saint." the baptists regard such mummery with as much disgust as all christians do. 3. having, as they suppose, the extraordinary gifts of the spirit, the saints consistently pretend to have the power of working wonders, and process to heal the sick with holy oil; also to the power of prophecy. as most moral evils bring with them their own remedy, these lofty pretensions will ruin them in due time, by opening the eyes of the most deluded, as in the case of the countless sects of impostors who have appeared upon the stage before them. it need not be added, that the baptists stand far removed from such conceits, and have no part in them. 4. not satisfied with the bible as a complete revelation from god, the "latter-day saints" have adopted a romance, written in america, as a fresh revelation, and have added a trashy volume of 600 pages to that book, which we are forbidden to add to, or take from, under the most awful penalties! but even this is not enough for their impious resumption. they have published a monthly magazine, in which "new revelations" are served up fresh, as they arrive, for the use of all who can swallow them. the disgust with which the baptists regard such a melancholy exhibition of human folly and wickedness, separates them to an impassable distance from such people. 5. in order to carry on this order of things, the latter-day saints have appointed two priesthoods. "the lesser, or aaronic priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances. the power and authority of the higher, or melchisedek priesthood, is to hold the keys of all the spiritual blessings of the church--to have the privilege of receiving the mysteries of the kingdom of heaven--to have the heavens opened to them--to commune with the general assembly and church of the first-born; and to enjoy the communion and presence of god the father, and of jesus the mediator of the new covenant," (see page 13). so that, in this wonderful priesthood, they have provided for an ample supply of new things, in endless variety, and without end, from the hands of wretched men, who blasphemously aspire to a dignity which belongs alone to him who is the only "priest forever after the order of melchisedek." the fear of trespassing upon your valuable columns, mr. editor, prevents my enlarging upon these and very many other points of {350} difference; but enough has been done to show your readers, that no two sects can differ more widely from each other, than the baptists and the latter-day saints; and that to confound them in any way together is not only unjust to the former, but involves them in the disgrace of being partakers in a bold imposition, or a pitiable delusion, which they regard with equal abhorrence and disgust. a baptist. hanley, feb. 16, 1841. the foregoing article attempts to show the difference between the baptists and latter-day saints. we will now attempt to show the difference between the baptists and former-day saints. the difference between the baptists and the former-day saints. 1st. the former-day saints baptized _for remission of sins, _acts ii: 38. the baptists baptize those only who are supposed to have their sins forgiven before they are baptized. 2nd. the former-day saints admitted all persons indiscriminately to baptism, as soon as they professed faith and repentance, encouraging them to pass through that rite, with the promise that great spiritual improvement would follow, acts ii: 38-41 inclusive. but if the baptists found the penitent believer looking for remission of sins through that rite, they would be put back to "get religion" where they could find it. 3rd. after baptism, the former-day saints prayed for, and laid hands on the disciples in the name of jesus, and professed to give them the holy ghost, acts viii: 17, also acts xix: 6. the baptists say, "they regard such mummery with as much disgust as all christians do." 4th. having, as they supposed, the extraordinary gifts of the spirit, the former-day saints consistently pretended to have the power of working wonders, and professed to heal the sick with holy oil; james v: 14, 15. also to the power of prophecy; first corinthians from 12th to 14th chapter. it need not be added that the baptists stand far removed from "such conceits," and have no part in them; nor in anything pertaining to the gifts and power of god: or, to use the apostle's own words, "they have a form of godliness, denying the power." 5th. not satisfied with the bible as a complete revelation from god, the former-day saints have added a volume of several hundred pages (the new testament), to that book, which (according to baptist logic) {351} moses forbid them to add to, or take from; but new revelations were served up almost daily, fresh as they arrived, for all those who could swallow them. "the disgust with which the baptists regard such things, considering them but a melancholy exhibition of human folly and wickedness," separates them to an impassable distance from the former-day saints; and how, with all these differences, the baptists should ever have been thought, by themselves, or anybody else, to be the church of christ, is difficult to imagine! 6th. in order to carry on their strange work, or order of things, the former-day saints had two priesthoods. the aaronic priesthood administered in outward ordinances, as in the case of john the baptist. the power and authority of the higher, or melchisedek priesthood, was to hold the keys of all the spiritual blessing of the church, as jesus said, "i give unto thee the keys of the kingdom of heaven--whatsoever thou shalt bind on earth shall be bound in heaven," &c. they were to have the privilege of knowing the mysteries of the kingdom of heaven. "to you it is given to know the mysteries of the kingdom"--to have the heavens opened unto them--to commune with the general assembly and church of the first born; and to enjoy the communion and presence of god the father, and of jesus the mediator of the new covenant: heb. xii: 22, 23, 24. so that in this wonderful priesthood, they have provided for an ample supply of new things, in endless variety, and without end, from those who are and were counted the off-scouring of all things; and who, as the baptists would insinuate, "did aspire to a dignity," which they say, "belongs alone to him who is the only priest forever after the order of melchisedek." the fear of trespassing upon the time and patience of our readers, prevents our enlarging upon these and many other points of difference; but enough has been said to show, that no two sects can possibly differ more widely from each other than do the baptists and former-day saints, and to amalgamate the two systems in any way is not only an act of injustice--but would involve the baptists, who by the way are an honorable body, in the disgrace of that sect which was "everywhere spoken against." see acts 28:23. footnotes: 1. this is the revelation of 19th january, 1841, now section cxxi, doctrine and covenants. {352} chapter xix. organization of the nauvoo legion--notable persons at nauvoo--the prophet's sermon on individual responsibility for sin and the doctrine of election. [sidenote: the twelve embark for home.] _tuesday, 20_.--elders brigham young, heber c. kimball, orson pratt, wilford woodruff, john taylor, george a. smith and willard richards and family, went on board of the ship _rochester_, at liverpool, captain woodhouse (who delayed his sailing two days, to accommodate the elders), bound for new york with a company of 130 saints. elder parley p. pratt tarried in england to preside over the church, and continue the publication of the _millennial star_, and elder hyde to pursue his mission to jerusalem. mr. james robinson, assessor for the city of nauvoo, died, aged 30. he had resided in this county many years, and for his business habits and kind disposition, he was highly respected. _wednesday, 21_.--the _rochester_ sailed. [sidenote: changes in the iowa stake.] _saturday, 24_.--the high council of iowa selected david pettigrew and moses nickerson counselors to president john smith, in place of reynolds cahoon and lyman wight, removed by appointment; james emmett in the place of david pettigrew in the high council, joseph c. kingsbury in place of george w. pitkin, removed to nauvoo, and william clayton in place of erastus snow, absent. _monday, 26_.--i attended the city council. several members being absent, i moved that the marshall be ordered to enforce the attendance of aldermen and {353} councillors, at one o'clock on saturday next, and council adjourned. _wednesday, 28_.--the ship _rochester_ encountered a tempest, shipped a heavy sea, wilford woodruff got thoroughly drenched; willard richards escaped under the bulwarks. _saturday, may 1_.--elder robert b. thompson became associate editor of the _times and seasons_. [sidenote: organization of the legion.] the first regiment, first cohort of the nauvoo legion, consisting of four companies, was organized, and captain george miller was elected colonel; captain stephen markham, lieutenant-colonel, and captain william wightman, major. the first regiment, second cohort, consisting of four companies, was also organized, and captain charles c. rich was elected colonel, captain titus billings, lieutenant-colonel, and captain john scott, major. also the second regiment, second cohort, consisting of four companies, was organized, and captain francis m. higbee was elected colonel; captain nelson higgins, lieutenant-colonel, and aaron h. golden, major. i attended the city council, and moved that the sympathies of the council be tendered to the relatives of james robinson, deceased, the late assessor and collector for the city, which was carried. [sidenote: new burying ground for nauvoo.] i also moved that a new burying ground be procured, outside the city limits, and purchased at the expense of the corporation; which was carried; and alderman daniel h. wells, and councillors wilson law and john t. barnett were appointed a committee, and ten acres were ordered to be purchased. i spoke at length on the rights and privileges of the owners of the ferry, showing that the city council has no right to take away ferry privileges, once granted, without damages being paid to the proprietor; and also moved that an ordinance be passed to protect citizens killing {354} dogs running at large, which were set upon cattle or hogs, or molest individuals. and also spoke on other subjects before the council. _sunday, 2_.--the teachers' quorum was organized in nauvoo, elisha averett, president, james hendricks and james w. huntsman, counselors. _tuesday, 4_.- _nauvoo legion affairs_. headquarters, nauvoo legion, city of nauvoo, illinois, may 4, 1841. general orders. pursuant to an act of the court martial, the troops attached or belonging to the legion will parade at the place of general rendezvous, in the city of nauvoo, for drill, review and inspection, on saturday, the 3rd day of july, at half-past nine o'clock a. m., armed and equipped according to law. at ten o'clock the line will be formed and the general officers conducted to their posts, under a fire of artillery. the commandants of the 1st and 2nd companies, 2nd battalion, 1st regiment, 2nd cohort, are directed to enroll every man residing within the bounds of their respective commands, and not attached to any other company of the legion, between the ages of eighteen and forty-five years, and notify them of their attachment to the service, and their legal liabilities. as will be seen by the following legal opinion of judge douglas, of the supreme court of the state of illinois, than whom no man stands more deservedly high in the public estimation, as an able and profound jurist, politician and statesman; the officers and privates, belonging to the legion, are exempt from all military duty, not required by the legally constituted authorities thereof. they are, therefore, expressly inhibited from performing any military services, not ordered by the general officers, or directed by the court martial: city of nauvoo, illinois, may 3, 1841. _general bennett_: dear sir.--in reply to your request, i have examined so much of the nauvoo city charter, and legislative acts, as relate to the "nauvoo legion," and am clearly of opinion, that any citizen of hancock county, who may attach himself to the nauvoo legion, has all the privileges that appertain to which independent military body, and is exempt from all other military duty, as provided in the 25th section of the city charter; and cannot, therefore, be fined any military or civil court, for neglecting or refusing to parade with any other military body, or {355} under the command of any officers who are not attached to said legion. the language of the laws upon this subject, is so plain and specific as to admit of no doubt as to its true meaning and intent. i do not consider it necessary, therefore, to enter into an argument to prove a position which is evident from an inspection of the laws themselves. i am very respectfully, your friend, s. a. douglas. the legion is not, as has been falsely represented by its enemies, exclusively a "mormon" military association, but a body of citizen soldiers, organized (without regard to political preferences or religious sentiments) for the public defense, the general good, and the preservation of law and order--to save the innocent, unoffending citizens from the iron grasp of the oppressor and perpetuate and sustain our free institutions against misrule, anarchy, and mob violence; no other views are entertained or tolerated. the general parades of the legion will be in the city of nauvoo, but all other musters will be within the bounds of the respective companies, battalions, regiments and cohorts. the 8th section of "an act for the organization and government of the militia of this state," in force july 2, 1833, provides that "when any person shall enroll himself in a volunteer company, he shall forthwith give notice in writing to the commanding officer of the company in which he was enrolled," &c., and that the commanding officer of a regiment or battalion, may, in a certain contingency, dissolve such company and some of the petty, ignorant, and imprudent militia officers maintain that such is still the law; but those blind leaders of the blind are informed that the 11th section of "an act encouraging volunteer companies," approved march 2, 1837, reads as follows: "so much of the 8th section of an act entitled, "an act for the organization and government of the militia of this state," in force july 2, 1833, as requires a volunteer to give notice in writing to the commanding officer of the company in which he was enrolled, and authorizes commandants of regiments to disband independent companies, be and the same is hereby repealed." if officers act upon the obsolete laws of the "little book" which have been repealed, years since, it will be sweet to the taste, but "make the belly bitter;" and should any civil or military officer attempt to enforce the collection of any military fines upon the members of the legion, excepting when such fines are assessed by the court martial of the legion, such persons are directed to apply to the master in chancery, for hancock county, for an injunction to stay the illegal proceedings. the militia companies of hancock county, and citizens generally, are respectfully invited to unite with the legion, and partake of its privileges. {356} all officers are required to enforce the most rigid discipline on all days of public parade. persons holding enrolling orders are directed to act with energy; consummate their trust, and make prompt returns to the office of the major-general. the lieutenant-general desires that all his friends should attach themselves to some company, either in the first or second cohort. this will enable them to receive correct military instruction, under the teachings of experienced officers, according to the drill and discipline of the united states army--and qualify them for efficient service in the cause of their beloved country and state, in the hour of peril. the eleven companies of minute men will, at all times, hold themselves in readiness to execute the laws, as originally instructed by the general officers. the officers and troops of the legion are directed to treat with proper respect and decorum, all other officers and troops in the service of this state, or of the united states. officers are ordered to treat their troops with marked respect; and, while they discharge their duties with promptitude and boldness as officers, they must not forget or neglect to observe the requisites of gentlemen. the second company (light infantry), 1st battalion, 1st regiment, 2nd cohort; and the 1st company (lancers), 1st battalion, 3rd regiment, 2nd cohort of the legion, will act as an escort for the reception of such visiting companies from illinois and iowa, as may be present. should the governor be present, it will be announced by a fire of artillery, by the 1st and 2nd companies, 1st battalion, 1st regiment, 1st cohort, and the 1st company, 1st battalion, 1st regiment, 2nd cohort, when he will be received by the entire legion, with the honors due so conspicuous a personage as the commander-in-chief of the forces of the state. officers, receiving copies of these orders, will promulgate the same without delay, throughout the bounds of their respective commands. joseph smith, lieutenant-general. _letter of the prophet to the "times and seasons"--visit of notable persons to nauvoo_. city of nauvoo, may 6, 1841. _to the editors of the "times and seasons_:" gentlemen:--i wish, through the medium of your paper, to make known that, on sunday last, i had the honor of receiving a visit from the hon. stephen a. douglas, justice of the supreme court, and judge of the fifth judicial circuit of the state of illinois, and cyrus walker {357} esq., of macomb, who expressed great pleasure in visiting our city, and were astonished at the improvements which were made. they were officially introduced to the congregation who had assembled on the meeting ground, by the mayor; and they severally addressed the assembly. judge douglas expressed his satisfaction of what he had seen and heard respecting our people, and took that opportunity of returning thanks to the citizens of nauvoo, for conferring upon him the freedom of the city; stating that he was not aware of rendering us any service sufficiently important to deserve such marked honor; and likewise spoke in high terms of our location and the improvements we had made, and that our enterprise and industry were highly creditable to us, indeed. mr. walker spoke much in favor of the place, the industry of the citizens, &c., and hoped they would continue to enjoy all the blessings and privileges of our free and glorious constitution, and, as a patriot and a freeman, he was willing, at all times, to stand boldly in defense of liberty, and law. it must indeed be satisfactory to this community to know that kind and generous feelings exist in the hearts of men of such high reputation and moral and intellectual worth. judge douglas has ever proved himself friendly to this people, and interested himself to obtain for us our several chartes, holding at that time the office of secretary of state. mr. walker also ranks high, and has long held a standing at the bar, which few attain, and is considered one of the most able and profound jurists in the state. the sentiments they expressed on the occasion were highly honorable to them as american citizens, and as gentlemen. how different their conduct from that of the official characters in the state of missouri, whose minds were prejudiced to such an extent that, instead of mingling in our midst and ascertaining for themselves our character, kept entirely aloof, but were ready, at all times, to listen to those who had the "poison of adders under their tongues," and who sought our overthrow. let every person who may have imbibed sentiments prejudicial to us, imitate the honorable example of our distinguished visitors (douglas and walker), and i believe they will find much less to condemn than they anticipated, and probably a great deal to commend. what makes the late visit more pleasing, is the fact that messrs. douglas and walker have long been held in high estimation as politicians, being champions of the two great parties that exist in the state; but laying aside all party strife, like brothers, citizens, and friends, {358} they mingle with us, mutually disposed to extend to us that courtesy, respect, and friendship, which i hope we shall ever be proud to reciprocate. i am, very respectfully, yours, &c., joseph smith. _saturday, 8_.--brother william smith is preaching in pennsylvania. accounts of the progress of the gospel from the elders abroad are very encouraging. a magazine of 300 barrels of gunpowder, at fort moultrie, south carolina, exploded, blowing the fort, seven other buildings, and forty persons to atoms. _wednesday, 12_.--the _rochester_, with the elders, came in sight of cape sable, nova scotia. _saturday, 15_.--good news has recently reached us from tennessee, new york, upper canada, and new orleans. the elders are baptizing in all directions. _sunday, 16_.--i addressed the saints. the following is a sketch of my sermon by the editor of the _times and seasons_: the prophet's discourse. at 10 o'clock a. m., a large concourse of the saints assembled on the meeting ground, and were addressed by president joseph smith, who spoke at considerable length. he commenced his observations by remarking that the kindness of our heavenly father called for our heartfelt gratitude. he then observed that satan was generally blamed for the evils which we did, but if he was the cause of all our wickedness, men could not be condemned. the devil could not compel mankind to do evil; all was voluntary. those who resisted the spirit of god, would be liable to be led into temptation, and then the association of heaven would be withdrawn from those who refused to be made partakers of such great glory. god would not exert any compulsory means, and the devil could not; and such ideas as were entertained [on these subjects] by many were absurd. the creature was made subject to vanity, not willingly, but christ subjected the same in hope--all are subjected to vanity while they travel through the crooked paths and difficulties which surround them. where is the man that is free from vanity? none ever were perfect but jesus; and why was he perfect? because he was the son of god, and had the fullness of the spirit, and greater power than any man. but {359} notwithstanding their vanity, men look forward with hope (because they are "subjected in hope") to the time of their deliverance. the speaker then made some observations on the first principles of the gospel, observing, that many of the saints who had come from different states and nations had only a very superficial knowledge of these principles, not having heard them fully investigated. he then briefly stated the principles of faith, repentance, and baptism for the remission of sins, these were believed by some of the righteous societies of the day, but the doctrine of laying on of hands for the gift of the holy ghost was discarded by them. the speaker then referred to the 6th chapter of hebrews, 1st and 2nd verses. "not laying again the foundation of repentance from dead works," &c, but of the doctrines of baptisms, laying on of hands, the resurrection, and eternal judgment, &c. that the doctrine of eternal judgment was perfectly understood by the apostles, is evident from several passages of scripture. peter preached repentance and baptism for the remission of sins to the jews who had been led to acts of violence and blood by their leaders; but to the rulers he said, "i would that through ignorance ye did it, as did also those ye ruled." "repent, therefore, and be converted, that your sins may be blotted out, when the times of refreshing (redemption) shall come from the presence of the lord, for he shall send jesus christ, who before was preached unto you," &c. the time of redemption here had reference to the time when christ should come; then, and not till then, would their sins be blotted out. why? because they were murderers, and no murderer hath eternal life. even david must wait for those times of refreshing, before he can come forth and his sins be blotted out. for peter, speaking of him says, "david hath not yet ascended into heaven, for his sepulchre is with us to this day." his remains were then in the tomb. now, we read that many bodies of the saints arose at christ's resurrection, probably all the saints, but it seems that david did not. why? because he had been a murderer. if the ministers of religion had a proper understanding of the doctrine of eternal judgment, they would not be found attending the man who forfeited his life to the injured laws of his country, by shedding innocent blood; for such characters cannot be forgiven, until they have paid the last farthing. the prayers of all the ministers in the world can never close the gates of hell against a murderer. he then spoke on the subject of election, and read the 9th chapter of romans, from which it was evident that the election there spoken of was pertaining to the flesh, and had reference to the seed of abraham, according to the promise god made to abraham, saying, "in thee, and in thy seed, all the families of the earth shall be {360} blessed." to them belonged the adoption and the covenants, &c. paul said, when he saw their unbelief, "i wish myself accursed"--according to the flesh--not according to the spirit. why did god say to pharaoh, "for this cause have i raised thee up"? because pharaoh was a fit instrument--a wicked man, and had committed acts of cruelty of the most atrocious nature. the election of the promised seed still continues, and in the last day, they shall have the priesthood restored unto them, and they shall be the "saviors on mount zion," the ministers of our god; if it were not for the remnant which was left, then might men now be as sodom and gomorrah. the whole of the chapter had reference to the priesthood and the house of israel; and unconditional election of individuals to eternal life was not taught by the apostles. god did elect or predestinate, that all those who would be saved, should be saved in christ jesus, and through obedience to the gospel; but he passes over no man's sins, but visits them with correction, and if his children will not repent of their sins he will discard them. this is an imperfect sketch of a very interesting discourse, which occupied more than two hours in delivery, and was listened to with marked attention, by the vast assembly present. in the afternoon the assembly was addressed by president hyrum smith. _minutes of a conference in london_. conference met in london pursuant to adjournment. elder orson hyde (of the twelve apostles) lorenzo snow, george j. adams (high priest), two elders, several priests, teachers, and deacons, with a respectable company of members present. elder snow represented the london branch, consisting of 74 members, and good prospect for increase. the branch at bedford, represented by george j. adams, consisted of 68 member, 8 priests, 1 teacher. john griffith, priest, represented the branch at woolwich, consisted of 6 members. elder john bourne, who was sent to labor at ipswich, was obliged to leave, there being no prospect of success, and the brethren refusing to entertain him, so that he had to sleep on the ground. in consequence of this the conference passed a resolution condemnatory of their conduct. [sidenote: arrival of _rochester_ at new york.] _wednesday, 19_.--the _rochester_ arrived at quarantine ground, new york, after a toilsome passage. at one time they were beset with head winds and a tedious storm, when the twelve apostles united in prayer, the storm abated, the sea became calm, and they went on their way rejoicing. {361} the following is copied from the _times and seasons_: the healing of one who was deaf. batavia, n. y., may 19, 1841. _to the saints scattered abroad, and to all whom it may concern, greeting_: be it known that on or about the first of december last, we, j. shamp and margaret shamp, of the town of batavia, gennesee county, n. y., had a daughter that had been deaf and dumb four and a half years, and was restored to her hearing, the time aforesaid, by the laying on of the hands of the elders (nathan r. knight and charles thompson) of the church of jesus christ of latter-day saints, commonly called mormons, through the power of almighty god, and faith in the lord jesus christ, as believed and practiced by them in these last days. [signed] j. shamp m. shamp. several other instances of healing are mentioned by brother shamp; and such things are common in the church at this day, according to the faith of the saints. [sidenote: rowdyism in new york harbor.] _thursday, 20_.--the twelve apostles arrived at the dock in new york about four o'clock p. m., but were prevented from landing by the carters and rowdies, until late in the evening. such is the confusion in new york on the arrival of a ship, steamboat, or coach, that strangers may well suppose the city is without mayor, marshal, police, or any other officer, to keep the peace. [sidenote: mob violence in england.] elder a. cordon attempted to speak several times at swan village, near birmingham, england, but was interrupted by a mob. several of the saints were struck with stones, but none of them seriously hurt. _friday, 21_.--i attended city council, and moved that parley street be opened and improved to the state road. [sidenote: conference in kirtland.] _saturday, 22_.--a conference was held at kirtland, ohio, elder almon w. babbitt presiding. elder babbitt was elected president of that stake, and lester brooks and zebedee coltrin his {362} counselors. thomas burdick was elected bishop of kirtland, and hiram winters and reuben mcbride his counselors. hiram kellogg was elected president of the high priests' quorum, and amos babcock, president of the elders' quorum. by-laws were adopted for the preservation of the lord's house. _sunday, 23_.--the twelve addressed the saints at the columbian hall, grand street, new york. _monday, 24_. letter of the presidency to the saints--concentration at nauvoo. _to the saints abroad_- the first presidency of the church of jesus christ of latter-day saints, anxious to promote the prosperity of said church, feel it their duty to call upon the saints who reside out of this county [hancock], to make preparations to come in without delay. this is important, and should be attended to by all who feel an interest in the prosperity of this corner-stone of zion. here the temple must be raised, the university built, and other edifices erected which are necessary for the great work of the last days, and which can only be done by a concentration of energy and enterprise. let it, therefore, be understood, that all the stakes, excepting those in this county, and in lee county, iowa, are discontinued, and the saints instructed to settle in this county as soon as circumstances will permit. joseph smith, president. city of nauvoo, hancock county, illinois, may 24, 1841. _tuesday, 25_. _legion affairs_. headquarters nauvoo legion, city of nauvoo, illinois, may 25, 1841. general orders--the 1st company (riflemen) 1st battalion, 2nd regiment, 2nd cohort, will be attached to the escort, contemplated in the general orders of the 4th inst., for the 3rd of july next. see p. 354. in forming the legion, the adjutant will observe the rank of companies in the order they are named, to-wit--1st cohort; flying artillery lancers, visiting companies of dragoons, cavalry, lancers, riflemen. second {363} cohort: artillery, lancers, riflemen, light infantry, infantry. visiting companies in their appropriate places on the right of the troops of their own grade. the ranking company of the 1st cohort will be formed on the right of said cohort; and the ranking company of the 2nd cohort will be formed on the left of said cohort; the next on the left of the right, the next on the right of the left, and so on to the center. the escort will be formed on the right of the forces. joseph smith, lieutenant-general. _wednesday, 26_.--elder lorenzo snow writes from london, that the church there numbers 74 members, having baptized 18 since his return from manchester conference, and that elder orson hyde was at the london conference on the 16th instant. elder joseph fielding was at the isle of man. _thursday, 27_.--elders willard richards, wilford woodruff, george a. smith, and john m. bernhisel visited the shipping and principal buildings in new york. sir hugh gough being about to storm canton with the british forces, the chinese agreed to pay a ransom of $6,000,000. _monday, 31_.--elder brigham young visited the saints on long island. {364} chapter xx. arrest of the prophet on demand of missouri--trial at monmouth--the acquittal. _tuesday, june 1, 1841_.--i accompanied my brother hyrum and william law, as far as quincy, on their mission to the east. elder sidney rigdon has been ordained a prophet, seer, and revelator. elder brigham young returned from long island to new york, elder willard richards started to richmond, massachusetts with his family and elder wilford woodruff to portland, maine. _friday, 4_.--elders young, kimball and taylor left new york for nauvoo, by way of philadelphia, pittsburgh, and st. louis. geo. a. smith, and reuben hedlock started at the same time, and went to new egypt, new jersey. [sidenote: the prophet's visit with governor carlin.] i called on governor carlin, at his residence in quincy. during my visit with the governor, i was treated with the greatest kindness and respect; nothing was said about any requisition having come from the governor of missouri for my arrest. in a very few hours after i had left the governor's residence he sent thomas king, sheriff of adams county, thomas jasper, a constable of quincy, and some others as a posse, with an officer from missouri, to arrest me and deliver me up to the authorities of missouri. [sidenote: the arrest of the prophet] _saturday, 5_.--while i was staying at heberlin's hotel, {365} bear creek, about twenty-eight miles south of nauvoo, sheriff king and posse arrested me. some of the posse on learning the spirit of the officer from missouri, left the company in disgust and returned to their own homes. i accordingly returned to quincy and obtained a writ of _habeas corpus_ from charles a. warren, esq., master in chancery; and judge stephen a. douglas happening to come to quincy that evening, he appointed to give a hearing on the writ on the tuesday following, in monmouth, warren county, where the court would then commence a regular term. [sidenote: apostles in new jersey.] elders william smith, and george a. smith attended a meeting in the woods near new egypt, new jersey, and preached to a large assembly; also preached on sunday 6th, and three were baptized; and after preaching on the 7th four more were baptized. [sidenote: news of the prophet's arrest reaches nauvoo.] _sunday, 6_.--news of my arrest having arrived in nauvoo last night, and being circulated through the city, hosea stout, tarleton lewis, william a. hickman, john s. higbee, elijah able, uriel c. nickerson, and george w. clyde started from the nauvoo landing, in a skiff in order to overtake me and rescue me, if necessary. they had a heavy head wind, but arrived in quincy at dusk; went up to benjamin jones's house, and found that i had gone to nauvoo in charge of two officers. i returned to nauvoo in charge of the officers (sheriff king had been suddenly seized with sickness; i nursed and waited upon him in my own house, so that he might be able to go to monmouth), and notified several of my friends to get ready and accompany me the next morning. _monday, 7_.--i started very early for monmouth, seventy-five miles distant (taking mr. king along with me and attending him during his sickness), accompanied by charles c. rich, amasa lyman, shadrack roundy, reynolds cahoon, charles hopkins, alfred randall, elias {366} higbee, morris phelps, john p. greene, henry g. sherwood, joseph younger, darwin chase, ira miles, joel s. miles, lucien woodworth, vinson knight, robert b. thompson, george miller and others. we traveled very late, camping about midnight in the road. [sidenote: the prophet at monmouth.] _tuesday, 8_.--arrived at monmouth and procured breakfast at the tavern; found great excitement prevailing in the public mind, and great curiosity was manifested by the citizens who were extremely anxious to obtain a sight of the prophet, expecting to see me in chains. mr. king, (whose health was now partly restored) had considerable difficulty in protecting me from the mob that had gathered there. mr. sidney a. little, for the defense, moved "that the case of mr. smith should be taken up," but was objected to by the states' attorney, _pro tem_., on account of his not being prepared, not having had sufficient notice of the trial. by mutual consent it was accordingly postponed until wednesday morning. in the evening, great excitement prevailed, and the citizens employed several attorneys to plead against me. i was requested to preach to the citizens of monmouth; but as i was a prisoner, i kept closeted in my room, for i could not even come down stairs to my meals, but the people would be crowding the windows to get a peep at me, and therefore appointed elder amasa lyman to preach in the court house on wednesday evening. [sidenote: the trial.] _wednesday, 9_.--at an early hour the court house was filled with spectators desirous to hear the proceedings. mr. morrison, on behalf of the people, wished for time to send to springfield for the indictment, it not being found with the rest of the papers. this course would have delayed the proceedings, and, as it was not important to the issue, the attorneys for the defense admitted that there was an indictment, so that the investigation might proceed. {367} mr. warren, for the defense, then read the petition, which stated that i was unlawfully held in custody, and that the indictment, in missouri, was obtained by fraud, bribery and duress, all of which i was prepared to prove. mr. little then called upon the following witnesses, viz.,--morris phelps, elias higbee, reynolds cahoon and george w. robinson, who were sworn. the counsel on the opposite side objected to hearing evidence on the merits of the case, as they could not go beyond the indictment. upon this a warm and long discussion occurred, which occupied the attention of the court during the entire day. all the lawyers on the opposite side, excepting two, viz. messrs. knowlton and jennings, confined themselves to the merits of the case, and conducted themselves as gentlemen; but it was plainly evident that the design of messrs. knowlton and jennings; was to excite the public mind still more on the subject and inflame the passions of the people against me and my religion. [sidenote: honorable conduct of counsel.] the counsel on behalf of the defense, messrs. charles a. warren, sidney b. little, o. h. browning, james h. ralston, cyrus walker, and archibald williams, acted nobly and honorably, and stood up in the defense of the persecuted, in a manner worthy of high-minded and honorable gentlemen. some had even been told that if they engaged on the side of the defense, they need never look to the citizens of that county for any political favors. but they were not to be overawed by the popular clamor or deterred from an act of public duty by any insinuations or threats whatever, and stated, that if they had not before determined to take a part in the defense, they, after hearing the threats of the community, were now fully determined to discharge their duty. the counsel for the defense spoke well without exception; and strongly urged the legality of the court examining the testimony to prove that the whole {368} proceedings on the part of missouri, were base and illegal, and that the indictment was obtained through fraud, bribery and corruption. the court, after hearing the counsel, adjourned about half past six p. m. when i was at dinner, a man rushed in and said, "which is jo smith? i have got a five dollar kirtland bill, and i'll be damned if he don't take it back i'll sue him, for his name is to it." i replied, "i am the man;" took the bill and paid him the specie, which he took very reluctantly, being anxious to kick up a fuss. [sidenote: judge douglas.] the crowd in the court was so intense that judge douglas ordered the sheriff of warren county to keep the spectators back, but he neglected doing so when the judge fined him ten dollars. in a few minutes he again ordered the sheriff to keep the men back from crowding the prisoner and witnesses. he replied, "i have told a constable to do it," when the judge immediately said, "clerk, add ten dollars more to that fine." the sheriff, finding neglect rather expensive, then attended to his duty. a young lawyer from missouri volunteered to plead against me; he tried his utmost to convict me, but was so high with liquor, and chewed so much tobacco, that he often called for cold water. before he had spoken many minutes, he turned sick, requested to be excused by the court and went out of the court house, puking all the way down stairs. as the illinoians call the missouri people "pukes," this circumstance caused considerable amusement to the members of the bar. during his plea, his language was so outrageous that the judge was twice under the necessity of ordering him to be silent. mr. o. h. browning then commenced his plea, and in a short time the puking lawyer returned, and requested the privilege of finishing his plea, which was allowed. afterwards mr. browning resumed his pleadings which were powerful; and when he gave a recitation of what he {369} himself had seen at quincy, and on the banks of the mississippi river' when the saints were "exterminated from missouri," where he tracked the persecuted women and children by their bloody footmarks in the snow, they were so affecting that the spectators were often dissolved in tears. judge douglas himself and most of the officers also wept. elder amasa lyman during the evening, preached a brilliant discourse in the court house, on the first principles of the gospel, which changed the feelings of the people very materially. _a letter from the editor [1] of the "times and seasons" to that journal giving an account of the trial at monmouth_. american hotel, monmouth, warren county, illinois, june 9, 1841. wednesday evening. we have just returned from the court house, where we have listened to one of the most eloquent speeches ever uttered by mortal man, in favor of justice and liberty, by o. h. browning, esq., who has done himself immortal honor in the sight of all patriotic citizens who listened to the same. he occupied the attention of the court for more than two hours, and showed the falsity of the arguments of the opposite counsel, and laid down principles in a lucid and able manner which ought to guide the court in admitting testimony for the defendant, joseph smith. we have heard browning on former occasions, when he has frequently delighted his audience by his eloquence; but on this occasion he exceeded our most sanguine expectations. the sentiments he advanced were just, generous and exalted; he soared above the petty quibbles which the opposite counsel urged, and triumphantly, in a manner and eloquence peculiar to himself, avowed himself the friend of humanity, and boldly, nobly and independently stood up for the rights of those who had waded through seas of oppression and floods of injustice, and had sought a shelter in the state of illinois. it was an effort worthy of a high-minded and honorable gentleman, such as we ever considered him to be, since we have had the pleasure of his acquaintance. soon after we came out of missouri, he sympathized with us in our afflictions, and we are indeed rejoiced to know that he {370} yet maintains the same principles of benevolence. his was not an effort of a lawyer anxious to earn his fee, but the pure and patriotic feelings of christian benevolence, and a sense of justice and of right. while he was answering the monstrous and ridiculous arguments urged by the opposing counsel, that joseph smith might go to missouri and have his trial; he stated the circumstances of our being driven from that state, and feelingly and emphatically pointed out the impossibility of our obtaining justice there. there we were forbidden to enter in consequence of the order of the executive, and that injustice and cruelties of the most barbarous and atrocious character had been practiced upon us, until the streams of missouri had run with blood, and that he had seen women and children, barefoot and houseless crossing the mississippi to seek refuge from ruthless mobs. he concluded his remarks by saying that to tell us to go to missouri for a trial was adding insult to injury; and then he said: "_great god! have i not seen it? yes, my eyes have beheld the blood-stained traces of innocent women and children, in the drear winter, who had traveled hundreds of miles barefoot, through frost and snow, to seek a refuge from their savage pursuers. 'twas a scene of horror sufficient to enlist sympathy from an adamantine heart. and shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land and none dare to enlist in the cause of justice? if there was no other voice under heaven ever to be heard in this cause, gladly would i stand alone, and proudly spend my latest breath in defense of an oppressed american citizen_." _thursday, 10_.--the court was opened about 8 o'clock a. m. when judge douglas delivered his opinion on the case. he said: that the writ being once returned to the executive by the sheriff of hancock county was dead, and stood in the same relationship as any other writ which might issue from the circuit court, and consequently the defendant could not be held in custody on that writ. the other point, whether evidence in the case was admissible or not, he would not at that time decide, as it involved great and important considerations relative to the future conduct of the different states. there being no precedent, as far as they had access to authorities to guide them, but he would endeavor to examine the subject, and avail himself of all the authorities which could be obtained on the subject, before he would decide that point. but on the other, the defendant must be liberated. [sidenote: the prophet set free.] this decision was received with satisfaction by myself and the brethren, and all those whose minds were free from {371} prejudice. it is now decided that before another writ can issue, a new demand must be made by the governor of missouri. thus have i been once more delivered from the fangs of my cruel persecutors, for which i thank god, my heavenly father. i was discharged about 11 a. m., when i ordered dinner for my company now increased to about sixty men; and when i called for the bill, the unconscionable fellow replied, "only one hundred and sixty dollars." about 2 p. m., the company commenced their return, traveled about twenty miles, and camped by the wayside. _friday, 11_.--started very early, arrived at la harpe for dinner and returned safely to nauvoo by 4 p. m., where i was met by the acclamation of the saints. footnotes: 1. don carlos smith and robert b. thompson were at this time editors and publishers of the _times and seasons_, and the above letter was doubtless written by thompson as he is named as among those who accompanied the prophet to monmouth, while don carlos smith is not named as being in the company. {372} chapter xxi. the mission to jerusalem--progress of orson hyde in his journey. [sidenote: elder john e. page--a laggard.] elder george a. smith met elder john e. page at philadelphia, and advised him to take up contributions to enable him to sail within three days in the _garrick_ for england, and overtake elder orson hyde and accompany him to jerusalem, promising to use all the influence and exertion in his power to assist him. elder page rejected the proposition. elder smith subsequently learned that elder page had sufficient money, without collections to have taken him through to england. _tuesday, 15_. _letter from elder orson hyde to president joseph smith--recounting incidents of his journey en route for jerusalem_. london, june 15, 1841. _president smith_: sir--with pleasure i take my pen to write you at this time, and through you to the _times and seasons_, and through it to the saints at large, and to all whom it may concern. may grace, mercy, and peace from god our father, and from the lord jesus christ, rest upon you abundantly, and enable you to serve him acceptably, secure to yourself that honor which cometh from above, guide the counsels of the saints in wisdom, that peace and good will may reign predominant in zion, and joy and gladness swell every grateful heart. most gladly would i embrace an opportunity of a personal interview with you, did one offer, but such a favor is beyond my reach at this time. i have just seen the 12th number of the _times and seasons_, containing the minutes of your conference, the report of the presidency, the celebration of the {373} anniversary of the church and the laying of the foundation of the temple. this, to me was a precious gem; it brought tidings from my own country, and from the place rendered doubly endearing from the fact that there is the home of my wife and children. i was sorry that elder page had been so tardy in his movements that objections were made to him. most gladly would i have hailed him as a companion to the oriental continent; but my hopes of that are fled. i shall go alone or find some other person, in all probability, to go with me. i have written a book to publish in the german language, setting forth our doctrine and principles in as clear and concise a manner as i possibly could. after giving a history of the rise of the church, in something the manner that brother orson pratt did, i have written a snug little article on every point of doctrine believed by the saints; i began with the priesthood and showed that the saints were not under the necessity of tracing back the dark and bloody stream of papal superstition to find their authority; neither were they compelled to seek for it among the floating and transient notions of protestant reformers; but god has sent his holy angel directly from heaven with this seal and authority, and conferred it upon men with his own hands--quoting the letter and testimony of oliver cowdery; next was on the use and validity of the holy scriptures in the church; next on faith, set forth from the scriptures and the book of covenants; then on repentance, baptism; laying on of hands; then the different offices of the church; next the power and authority of each one; and, in fine, the whole order, doctrine and government of the church. i have not written it as a law binding on the _german saints_; but have taken this course to illustrate and set forth the true principles of our doctrine to them, fully believing that it would meet with the cordial approbation of those whom i have the distinguished honor to represent, could they but see it. i have written a lengthy preface and introduction to it. i here copy an extract from the introduction: "when in the course of divine providence it becomes our duty to record one of those remarkable events which gives birth to a new era, and lays the foundation for the renovation of the moral world, it fills the mind with wonder, astonishment and admiration. how welcome are the rays of the morning light, after the shades of darkness have clothed the earth in gloom! so after a long and tedious night of moral darkness under which the earth has rolled, and her inhabitants groaned for the last fourteen hundred years, an angel commissioned from the almighty, descended and rolled back the curtains of night from the minds of some and caused the sunbeams of truth to enlighten, cheer, and warm the hearts of many. welcome, welcome to our earth, thou messenger of {374} the most high! and thrice welcome the tidings which thou hast borne! o gracious father! i ask thee, in the name of thy holy child, jesus, to bless with thy royal favor, the weak exertions of thy humble servant, and make this production a blessing to all people who may be favored with a perusal of its pages. wherever it shall go let it be a messenger of conviction to the wicked, and a harbinger of peace to the righteous. let its contents be borne upon every breeze, and wafted to the remotest climes. let the angel of the covenant go before it, and prepare its way. let its heavenly influence be distilled upon the rich and fertile soil of humble and honest hearts. go forth, therefore, little volume to other nations and tongues, and may the almighty speed your way, and like a sharp, two-edged sword cut the way through the prejudices of this generation; encamp with all thy virtues in the hearts of the people, and there let thy principles be enthroned." one thing i was pleased with, which i noticed in the _times and seasons_--the remarks made on the use of intoxicating spirits. in my heart they found a corresponding echo. i should not be willing to indulge the thought for a moment that the saints in nauvoo would quietly stand by and see a brother gorge himself with that strong drink which makes a hell of his home, and rolls the fiery flood of ruin over the affections of his once happy family. no! they will dash from his lips the cup of wretchedness, and sharply rebuke the homicide that sells to him the wine of wrath, and measures to him his wife's tears. * * * may the lightnings of heaven forever blast (i had almost said) those brewers of strong drink which send forth their corrupt and poisonous streams to sweep down in their filthy current men of sterling talents to an untimely grave. may the saints of god stand as far from them as lot stood from sodom in its evil day. this dizzy flood has sometimes entered the house of worship, invaded the sacred desk, and hushed in death forever the voice that could plead like an angel, the cause of god and man. i have just received a note from dr. s. hirschell, president rabbi of the hebrew community of this country, in reply to a very polite note which i sent him, requesting the indulgence of a personal interview with him. but in consequence of a very severe accident which befell him he is confined to his room, and unable at this time to grant the asked indulgence. (his leg is broken.) i have addressed to him a communication upon the subject of my mission, a copy of which i transmit to you. it may not be altogether uninteresting to the saints and friends in america. _elder hyde's letter to rabbi hirschell_. rev. sir:--i cannot but express my sorrow and regret at the {375} misfortune under which you labor, in consequence of the severe accident which befell you, and by which you are confined to your room. please accept, sir, the sincere wishes of a stranger, that you may speedily recover from the injury you sustained in consequence of the accident, and resume the labors which your high and responsible station calls you to perform. feeling that i may not enjoy the privilege and happiness of a personal interview with you, i hope you will indulge the liberty which i now presume to take, in addressing a written communication to you, embracing some of those things which i had fondly hoped would have been the foundation of a mutual interchange of thought between us. but as providence has laid an embargo upon that distinguished privilege, i must forego, at this time, the pleasure of a verbal relation of those things pertaining to your nation, with which my mind is deeply affected. since i have arrived to years of more mature reflection, and become religiously inclined, the writings of the jewish prophets have won my affections; and the scattered and oppressed condition of that people has enlisted the finest sympathies of my heart. believing, therefore, that the words of hosea, the prophet, ii: 23, connected with your magnanimity, will prohibit the indulgence of any prejudices in your feelings against the author of this production, in consequence of his not being able by any existing document or record, to identify himself with your nation. "about nine years ago, a young man with whom i had had a short acquaintance, and one, too, in whom dwelt much wisdom and knowledge--in whose bosom the almighty had deposited many secrets, laid his hand upon my head and pronounced these remarkable words--'in due time thou shalt go to jerusalem, the land of thy fathers, and be a watchman unto the house of israel; and by thy hands shall the most high do a great work, which shall prepare the way and greatly facilitate the gathering together of that people.' many other particulars were told me by him at that time, which i do not write in this letter. but sufficient is written to show that divine appointment is claimed as the mainspring that has sent me forth from the embraces of an affectionate family and kind friends, as well as from the land that gave me birth." my labors since that period have been bestowed upon the gentiles in various countries, and on both sides of the atlantic, until in the early part of march, 1840, i retired to my bed one night as usual; and while meditating and contemplating the field of my future labors, the vision of the lord, like clouds of light, burst into my view (see joel ii:28). {376} the cities of london, amsterdam, constantinople and jerusalem, all appeared in succession before me, and the spirit said unto me, "here are many of the children of abraham whom i will gather to the land that i gave to their fathers; and here also is the field of your labors. take, therefore, proper credentials from my people, your brethren, and also from the governor of your state, with the seal of authority thereon, and go ye forth to the cities which have been shown you, and declare these words unto judah, and say, blow ye the trumpet in the land; cry, gather together, and say, assemble yourselves, and let us go into the defensed cities. set up the standard towards zion--retire, stay not, for i will bring evil from the north and a great destruction. the lion is come up from his thicket, and the destroyer of the gentiles is on his way--he is gone forth from his place to make thy land desolate, and thy cities shall be laid waste, without an inhabitant. speak ye comfortably to jerusalem, and cry unto her, that her warfare is accomplished--that her iniquity is pardoned, for she hath received of the lord's hand doubly for all her sins. let your warning voice be heard among the gentiles as you pass; and call yet upon them in my name for aid and for assistance. with you it mattereth not whether it be little or much; but to me it belongeth to show favor unto them who show favor unto you." the vision continued open about six hours, that i did not close my eyes in sleep. in this time many things were shown unto me which i have never written; neither shall i write them until they are fulfilled in jerusalem. it appears from the prophets, that jerusalem has none to guide--none to take her by the hand among all the sons whom she hath brought forth and reared. but these two sons are come unto thee! the sons of strangers shall build up thy walls. permit me now, rev. sir, to trouble you with the reflections of a mind that feels completely untrammelled from every party interest, and from every sectarian influence. when i look at the condition of your fathers in the days of david and solomon, and contrast that with the present condition of their descendants, i am led to exclaim, "how are the mighty fallen." then they possessed a kingdom--a land flowing with milk and honey--then the strong arm of jehovah taught the surrounding nations to pay tribute and homage to them--then their standard was raised high, their banner floated on every breeze; and under its shade the sons and daughters of israel reposed in perfect safety; and the golden letters of light and knowledge were inscribed on its folds. but now, no kingdom--no country--no tribute of gain or honor--no standard--no security: their sceptre has departed! and instead of that light and knowledge which once gave them a transient elevation above other nations, the height of {377} their ambition is now (with some honorable exceptions) the accumulation of sordid gain, by buying and selling the stale refuse with which their fathers would never have defiled their hands. why this wonderful change? is the god of abraham, isaac and jacob a just god? most certainly he is. if, then, he is a just god, of course he will mete out and apportion the chastisement or penalty to the magnitude of the offense or crime committed. allowing, then, the law of moses to be the standard by which actions are weighed: were not idolatry and the shedding of innocent blood the greatest sins which your fathers committed? and was not the penalty inflicted upon them for that transgression, captivity in babylon seventy years? have they ever been guilty of idolatry at all since their return from babylon? no! have they been guilty of shedding innocent blood, to that extent since their return, that they were before they were taken captive by nebuchadnezzar? the jew says, no! very well; there will none deny, with any claim upon your credulity, but that the disaster and overthrow that befell the jewish nation in the days of vespasian, very far exceeded in severity, in almost every particular, the disaster and overthrow that befell them in the days of nebuchadnezzar. now, then, if god be just and mete out and apportion the chastisement or penalty to the magnitude of the offense or crime committed, it follows, of course, that your fathers committed some far greater crime subsequent to their return to babylon, than ever they before committed. be that crime whatever it may; know ye that for it, or because of it, the roman armies were permitted to crowd their conquests to the heart of your city--burn your temple--kill your men, women and children, and disperse your remnant to the four quarters of the earth. the fiery storm that burst upon your nation at that time, and the traces of blood which they have ever since left behind them in their flight and dispersion, together with the recent cursed cruelties inflicted upon them in damascus and rhodes, but too plainly declare that the strong imprecation which they uttered on a certain occasion has been fulfilled upon them to the letter. "let his blood be on us and on our children." if condemning and crucifying jesus of nazareth was not the cause of this great evil, what was the cause of it? aware that i have written very plainly upon these points, that have come within my notice, you believe me, sir, when i assure you, that my pen is pointed with friendship, and dipped in the fountain of love and good will toward your nation. the thoughts which it records have proceeded from a heart grateful to the almighty, that the time has arrived when the day-star of your freedom already begins to dispel the dark and gloomy clouds which have separated you from the favor of your god. ere long it will be said to you, "arise, shine, for thy light has {378} come, and the glory of the lord has risen upon thee." the morning breaks, the shadows flee, lo! zion's standard is unfurled; the dawning of a brighter day majestic rises on the world. the gentile fulness now comes in, and israel's blessings are at hand: lo! judah's remnant, cleansed from sin, shall in their promised canaan stand. now, therefore, o ye children of the covenant, repent of all your backslidings, and begin, as in days of old, to turn to the lord your god. arise! arise! and go out from among the gentiles; for destruction is coming from the north to lay their cities waste. jerusalem is thy home. there the god of abraham will deliver thee (joel ii: 32.) there the bending heavens shall reveal thy long looked-for messiah in fleecy clouds of light and glory, to execute vengeance upon thine enemies; and lead thee and thy brethren of the ten tribes to sure conquest and certain victory. then shall thrones be cast down, and the kingdoms of this world become the kingdoms of our god. then will they come from the east, west, north, south,, and sit down in the kingdom of god with abraham, isaac and jacob. but the children of the kingdom (gentiles) shall be cast out, and the kingdom restored to israel. with sentiments of distinguished consideration, i have the honor, sir, to subscribe myself, your most obedient servant, orson hyde. rev. dr. solomon hirschell, president rabbi of the hebrew society in england. _conclusion of elder hyde's letter to the prophet_. it is very hard times in england. thousands have nothing to do, and are literally starving. trade of all sorts is at the lowest ebb. very cold and dry. no harvest unless rain come soon. you will discover that the greater part of the english brethren have always worked under masters; and they have not so much notion of planning and shifting for themselves, particularly in a strange country, as the americans. they want some one to be a kind of father to them, to give them plenty of work, and plenty to eat; and they will be content. they are a very industrious people whenever they can get employment: and by a little fatherly care, they will soon get way-wised to the country, and be enabled to shift for themselves. i trust that exertions are made to give {379} employment to as many as possible. you know the reasons there better than i do, and you have received a specimen of the english saints. now if you have any counsel to give concerning the gathering, in addition to that already given, i shall be happy to receive and execute it, as far as opportunity offers. i shall not remain here long, it is true; but brother pratt is here, and i shall return here some time if the lord will. i must now close by saying for one and all, god bless zion for ever and ever. your brother in christ, orson hyde. {380} chapter xxii. sundry events at nauvoo and throughout the world--the mission of the twelve noted by the prophet. [sidenote: press misrepresentations.] the newspapers of the united states are teeming with all manner of lies, abusing the saints of the most high, and striving to call down the wrath of the people upon his servants. _wednesday, 16_.--elder brigham young and company arrived at wheeling at 4 p. m., and sunday, 29th, visited the brethren at cincinnati. _monday, 21_.--hyrum smith and william law visited the saints in chester county, pennsylvania, on their mission east; and there met elder george a. smith on his return home. [sidenote: imprisonment of theodore curtis.] _tuesday, 22_.--elder theodore curtis, having previously been arraigned before a magistrate, and bound over in the sum of forty pounds, for "blasphemy," _i. e_., preaching the gospel, appeared at the court of sessions, at gloucester, england, and after remaining five days [in prison], was informed on inquiry, that no bill was found against him, and he was suffered to go at large again after paying one pound and one shilling cost. thus we see that the same opposition to truth prevails in other countries, as well as in this. _extract from a letter in the "juliet courier"--describing the prophet's trial at monmouth, and affairs at nauvoo_. monmouth, june, 1841. my dear sir:--before this reaches you, i have no doubt you will have heard of the trial of joseph smith, familiarly known as the {381} mormon prophet. as some misrepresentations have already gone abroad, in relation to judge douglas' decision, and the merits of the question decided by the judge; permit me to say, the only question decided, though many were debated, was the validity of the executive writ which had once been sent out, i think in september, 1840, and a return on it that mr. smith could not be found. the same writ was issued in june, 1841. there can really be no great difficulty about this matter, under this state of facts. the judge acquitted himself handsomely, and silenced clamors that had been raised against the defendant. since the trial i have been at nauvoo, on the mississippi, in hancock county, illinois; and have seen the manner in which things are conducted among the mormons. in the first place, i cannot help noticing the plain hospitality of the prophet, smith, to all strangers visiting the town, aided as he is, in making the stranger comfortable by his excellent wife, a woman of superior ability. the people of the town appear to be honest and industrious, engaged in their usual vocations of building up a town, and making all things around them comfortable. on sunday i attended one of their meetings, in front of the temple now building, and one of the largest buildings in the state. there could not have been less than 2,500 people present, and as well appearing as any number that could be found in this or any state. mr. smith preached in the morning, and one could have readily learned, then, the magic by which he has built up this society, because, as we say in illinois, "they believe in him," and in his honesty. it has been a matter of astonishment to me, after seeing the prophet, as he is called, elder rigdon, and many other gentlemanly men anyone may see at nauvoo, who will visit there--why it is, that so many professing christianity, and so many professing to reverence the sacred principles of our constitution (which gives free religious toleration to all), have slandered, and persecuted this sect of christians. _saturday, 26_.--elder young and company arrived on the steamer _mermaid_, at the mouth of the ohio river. _thursday, july 1_.--elders young, kimball, and taylor arrived at nauvoo, after an interesting mission to england. the accounts of their missions are highly satisfactory. during a heavy thunderstorm at derby, england, hundreds of small fish and frogs descended, and were picked up alive by the people. {382} _saturday, 3_.--the following is an extract from the _legion minutes_: the second regiment, first cohort, consisting of four companies, was organized, and captain george coulson was elected colonel, josiah ells lieutenant-colonel, and hyrum kimball major. on the same day, the third regiment, second cohort, consisting of four companies, was organized; samuel bent was elected colonel, george morey, lieutenant-colonel, and william niswanger, major; and the legion was called out to celebrate our national independence (the 4th being sunday), and was reviewed by lieutenant-general joseph smith, who made an eloquent and patriotic speech to the troops, and strongly testified of his regard for our national welfare, and his willingness to lay down his life in defense of his country, and closed with these remarkable words, "i would ask no greater boon, than to lay down my life for my country." an elaborate dinner was got up in the grove, of which i partook, in company with the officers of the legion, president rigdon and many others, with their ladies. elder willard richards left his family with his sisters at richmond, massachusetts, and started for nauvoo. elder orson pratt has published in new york an edition of his history of the coming forth of the book of mormon, first printed in edinburgh. _revelation given to joseph smith, in the house of brigham young, in nauvoo city, july 9, 1841_. [1] dear and well beloved brother brigham young, verily thus saith the lord unto you, my servant brigham, it is no more required at your hands to leave your family as in times past, for your offering is acceptable to me; i have seen your labor and toil in journeyings for my name. i therefore command you to send my word abroad, and take special care of your family from this time, henceforth and forever. amen. _monday, 12_.--elder william clayton was appointed clerk of the high council of iowa, and john patton recorder of baptisms for the dead in iowa. at the urgent solicitations of the brethren at zarahemla, {383} i had consented, at a previous date, that they might baptize for the dead on the iowa side of the river. [sidenote: liquor selling licensed in nauvoo.] i was in the city council, and moved that any person in the city of nauvoo be at liberty to sell vinous liquors in any quantity, subject to the city ordinances. _tuesday, 13_.--elder george a. smith returned from his mission in england. a treaty was signed between turkey, russia, england, france, austria, and prussia, whereby the dardanelles are closed to all foreign ships of war, as long as the ottoman porte enjoys peace. [sidenote: manna rain in aleppo.] _wednesday, 14_.--the following is translated from the arabic, in the _malta times_--"aleppo, 3rd may. a great famine has happened in aleppo, malitia, and karbat, insomuch that many people died with hunger, and others sold their sons and daughters to get bread to eat. but the almighty god rained upon them seed (manna), and fed them withal." "of the veracity of these words," adds the _malta times_, "extracted from an arabic letter, we are perfectly satisfied. the seed alluded to is known in malta, being nearly like 'hab' or 'dazz,' and which being kept a little while becomes white, like 'semola' (very fine wheaten flour)." immense quantities of locusts have appeared in spain this year, devouring everything in their way; and a shower of flesh and blood is reported in the southern part of the united states. [sidenote: press falsehoods.] _thursday, 15_.--many of the newspapers are publishing lies about me by the wholesale; should i attempt to enumerate them, i could write nothing else; suffice it to say, every falsehood wicked men can invent, assisted by their father the devil, is trumpeted to the world as sound doctrine, which proves the words of jesus, "they have persecuted me, they will persecute you also." {384} i spent considerable part of the day with several of the twelve apostles. _letter of elder orson hyde to president smith--detailing events while en route to jerusalem_. ratisbon on the danube, july 17, 1841. dear brother joseph, and all whom it may concern: with pleasure i take my pen to write to you at this time, hoping this communication may find you as it leaves me, in good health and enjoying a comfortable measure of the holy spirit. on the twentieth of june last, i left london for rotterdam in holland, after writing a lengthy epistle to you, and also the copy of a letter addressed to the rev. dr. s. hirschell, president rabbi of the hebrews in london; which i hope you have received ere this; the work of the lord is steadily advancing in london under the efficient and zealous labors of our worthy brother, elder lorenzo snow. the fine steamer _batavier_ brought me safely over the billows of a tremendous rough sea in about thirty hours. never did i suffer more from sea sickness, than during this short voyage; but it was soon over, and we landed safely in rotterdam. i took my lodgings at the london hotel, at two florins per diem, about three shillings and five pence sterling, or seventy-five cents. here i called on the hebrew rabbi, and proposed certain questions to him; but as he did not understand a word of english, it was hard for me to enter into particulars with him; i asked, him, however, whether he expected his messiah to come directly from heaven, or whether he expected him to be born of a woman on earth? he replied that he expected him to be born of a woman of the seed and lineage of david. at what period do you look for this event? answer. "we have been looking a long time, and are now living in constant expectation of his coming." do you believe in the restitution of your nation to the land of your fathers, called the land of _promise_? "we hope it will be so," was the reply. he then added, "we believe that many jews will return to jerusalem and rebuild the city--rear a temple to the name of the most high, and restore our ancient worship; jerusalem shall be the capital of our nation--the centre of our union and the standard and ensign of our national existence. but we do not believe that all the jews will go there, for the place is not large enough to contain them. they are now gathering there," continued he, "almost continually." i told him i had written an address to the hebrews, and was about procuring its publication in his own language (dutch), and when completed i would leave him a copy. he thanked {385} me for this token of respect, and i bade him adieu. i soon obtained the publication of five hundred copies of the address, and left one at the house of the rabbi--he being absent from home, i did not see him. after remaining here about one week, i took the coach for amsterdam, distance seven hours or about thirty english miles. rotterdam is a fine town of about eighty thousand inhabitants. the cleanliness of its streets, the antique order of its architecture, the extreme height of its buildings, the numerous shade trees with which it is beautified, and the great number of canals, through almost every part of the town, filled with ships of various sizes from different parts of the world; all these, with many other things not mentioned, contributed to give this place a peculiarity resembled no where else in the course of my travels, except in amsterdam. most of the business men here speak a little english--some speak it very well. in ascending the waters of the rhine from the sea to rotterdam, the numerous windmills which i beheld in constant operation, led me to think, almost, that all europe came here for their grinding. but i ascertained that they were grinding for distilleries, where the floods of gin are made, which not only deluge our beloved country, with fatal consequences, but many others. gin is one of the principal articles of exportation from this country. in going to amsterdam, i passed through a very beautiful town called "the hague," the residence of the king of holland. i saw his palace, which was guarded by soldiers both horse and foot. for grandeur it bore here a faint resemblance to buckingham palace, in london. but the beautiful parks and picturesque scenery in and about the hague, i have never seen equalled in any country. i remained in amsterdam only one night and a part of two days. i called on the president rabbi here, but he was gone from home. i left at his house a large number of the addresses for himself and his people, and took coach for arnhem on the rhine. took boat the same evening for mainz. traveling by coach and steam is rather cheaper in this country than in the united states. we were three days in going up the river to mainz. holland and the lower part of prussia are very low, flat countries. the french and german languages are spoken all along the rhine; but little or no english. the rhine is about like the ohio for size, near its mouth where it empties into the mississippi. its waters resemble the mississippi waters, dark and muddy. the scenery and landscapes along this river have been endowed with art and nature's choicest gifts. i have been made acquainted with europe in america, by books, to a certain extent; yet now my eyes behold! it is impossible for a written {386} description of a stranger's beauty to leave the same impression upon the mind, as is made by an ocular view of the lovely object. this is the difference between reading of and seeing the countries of europe. from mainz i came to frankfort on the maine by railroad--distance seven hours. from frankfort i came to this place--distance about thirty hours, where napoleon gained a celebrated victory over the prussians and austrians. the very ground on which i now write this letter was covered by about sixty thousand slain in that battle. it is called the battle of ackeynaeal. it was my intention to have gone directly down the danube to constantinople, but having neglected to get my passport vised by the austrian ambassador at frankfort, i had to forward it to the austrian ambassador at munich and procure his permission, signature and seal before i could enter the austrian dominions. this detained me five days, during which time i conceived the idea of sitting down and learning the german language scientifically. i became acquainted with a lady here who speaks french and german to admiration, and she was very anxious to speak the english--she proposed giving me instruction in the german, if i would instruct her in english. i accepted her proposal. i have been engaged eight days in this task. i have read one book through and part of another, and translated and written considerable. i can speak and write considerable german already, and the lady tells me that i make astonishing progress. from the past experience i know that the keen edge of any work translated by a stranger, in whose heart the spirit of the matter does not dwell, is lost--the life and animation thereof die away into a cold monotony, and it becomes almost entirely another thing. this step is according to the best light i can get, and hope and trust that it is according to the mind of the lord. the people will hardly believe but that i have spoken german before; but i tell them _nein_ (no). the german is spoken in prussia, bavaria, and all the states of germany, austria, the south of russia, and in fine, more or less all over europe. it appears to me, therefore, that some person of some little experience ought to know this language so as to translate himself, without being dependent on strangers. if i am wrong in my movement pray that the spirit of the lord may direct me aright. if i am right, pray that heaven may speedily give me this language. it is very sickly in constantinople and syria and alexandria at present. i would rather, therefore, wait until cool weather before i go there. i might have written most of this letter in german, but as you would more readily understand it in english, i have written it in english. with pleasure i leave the historical part of my letter to touch a softer note, and give vent to the feelings of my heart. i hope and trust that {387} the cause which you so fearlessly advocate, is rolling forth in america, with that firm and steady motion which characterizes the work of jehovah. the enemies which we are forced to encounter are numerous, strong, shrewd and cunning. their leader transfuses into them his own spirit, and brings them into close alliance with the numerous hosts of precious immortals who have been earlier taken captives by the haughty tyrant, and sacrificed upon the altar of iniquity, transgression and sin. may it please our father in heaven to throw around thee his protecting arms, to place beneath thee almighty strength ever buoy thy head above the raging waves of tribulation, through which the chart of destiny has evidently marked thy course. i am happy in the enjoyment of the distinguished consideration with which heaven's favor alone has endowed me, of bearing with you some humble part in laying the foundation of the glorious kingdom of messiah, which is destined in its onward course to break in pieces and destroy all others, and stand for ever. the friendship and good will which are breathed towards me through all your letters, are received as the legacy which noble minds and generous hearts are ever anxious to bequeath. they soften the hard and rugged path in which heaven has directed my course. they are buoyancy in depression--joy in sorrow; and when the dark clouds of despondency are gathering thick around the mental horizon, like kind angels from the fountain of mercy, they dispel the gloom, dry the tear of sorrow, and pour humanity's healing balm into my grieved and sorrowful heart. be assured, therefore, brother joseph, that effusions from the altar of a grateful heart, are smoking to heaven daily in thy behalf; and not only in thine, but in behalf of all zion's suffering sons and daughters. though now far separated from you, and also from her, who, with me, has suffered the chilling blasts of adversity, yet hope lingers in this bosom, brightened almost into certainty by the implicit confidence reposed in the virtue of that call which was born on the gentle breeze of the spirit of god, through the dark shades of midnight gloom, till it found a mansion in my anxious and inquiring heart, that my feet shall once more press the american soil; and under the shade of her streaming banner, embrace again the friends i love. i never knew that i was in reality an american, until i walked out one fine morning in rotterdam along the wharf where many ships lay in the waters of the rhine. suddenly my eye caught a broad pendant floating in a gentle breeze over the stern of a fine ship at mizzen half mast; and when i saw the wide spread eagle perched on her banner with the stripes and stars under which our fathers were led to conquest and victory, my heart leaped into my mouth, a flood of tears burst from my eyes, and before reflection could mature a sentence, my mouth involuntarily gave birth to these words, "i am an american." to see the {388} flag of one's country in a strange land, and floating upon strange waters, produces feelings which none can know except those who experience them. i can now say that i am an american. while at home the warmth and fire of the american spirit lay in silent slumber in my bosom; but the winds of foreign climes have fanned it into a flame. i have seen some of the finest specimens of painting and sculpture of both ancient and modern times. the vast varieties of curiosities, also, from every country on the globe, together with every novelty that genius could invent or imagination conceive, which i have been compelled to witness in the course of my travels, would be too heavy a tax upon my time to describe, and upon your patience to read. i have witnessed the wealth and splendor of many of the towns in europe--have gazed with admiration upon the widely-extended plains, her lofty mountains, her mouldering castles, and her extensive vineyards: for at this season nature is clad in her bridal robes, and smiles under the benign jurisprudence of her author. i have also listened to the blandishments, gazed upon the pride and fashion of a world grown old in luxury and refinement, viewed the pageantry of kings, queens, lords, and nobles; and am now where military honor, and princely dignity, must bow at the shrine of clerical superiority. in fine, my mind has become cloyed with novelty, pomp, and show; and turns with disgust from the glare of fashion to commune with itself in retired meditation. were it consistent with the will of deity, and consonant with the convictions of my own bosom, most gladly would i retreat from the oppressing heat of public life, and seek repose in the cool and refreshing shades of domestic endearments, and bask in the affections of my own little family circle. but the will of god be done! can the messiah's kingdom but be advanced through my toil, privation, and excessive labors, and at last sanctify my work through the effusion of my blood! i yield, o lord! i yield to thy righteous mandate! imploring help from thee in the hour of trial, and strength in the day of weakness to faithfully endure until my immortal spirit shall be driven from its earthly mansion to find a refuge in the bosom of its god. if the friends in america shall be edified in reading this letter from brother hyde, i hope they will remember one thing; and that is this, that he hopes he has a wife and two children living there; but the distance is so great between him and them, that his arm is not long enough to administer to their wants. i have said enough. lord, bless my wife and children, and the hand that ministers good to them, in the name of jesus christ. amen. adieu for the present. good rest on all the saints throughout the world. orson hyde. {389} a violent and destructive hurricane swept over portions of france, germany, and switzerland. death of senator little. _sunday, 18_.--this day was observed as a day of fasting and prayer by the saints in nauvoo, that they might mourn with them that mourn, "and weep with them that weep," on account of the death of honorable sidney h. little of the senate, who was killed by jumping from a wagon last sunday, while his horse was unmanageable. mr. little was a patriot, statesman, and lawyer. meeting was held in the grove, west of the temple; elders sidney rigdon, john taylor, and geo. a. smith preached. _monday, 19_.--council of the twelve, viz.--brigham young, heber c. kimball, john taylor, orson pratt, and george a. smith met at elder young's house, conversing with lyman e. johnson, who formerly belonged to the quorum. president rigdon and myself were with them part of the time. [sidenote: general funeral sermon.] _sunday, 25_.--attended meeting in the grove. elders orson pratt and george a. smith preached in the forenoon. in the afternoon elder sidney rigdon preached a general funeral sermon, designed to comfort and instruct the saints, especially those who had been called to mourn the loss of relatives and friends. i followed him, illustrating the subject of the resurrection by some familiar figures. elder george a. smith married bathsheba w. bigler. don carlos smith performed the ceremony, which was the last official act of his life, he being very feeble at the time. brother william yokum had his leg amputated by dr. john f. weld, who operated free of charge; he was wounded in the massacre at haun's mill, october 30th, 1838, and had lain on his back ever since; and now it was found the only chance to save his life was to have his leg {390} cut off. he was also shot through the head at the same massacre. _wednesday, 28_.--the jewish quarter of smyrna was burned. three thousand houses and eight synagogues were destroyed. [sidenote: the prophet's account of the mission of the twelve.] _sunday, august 1_.--all the quorum of the twelve apostles who were expected here this season, with the exception of elders willard richards and wilford woodruff, have arrived. we have listened to the accounts which they give of their success, and the prosperity of the work of the lord in great britain with pleasure. they certainly have been the instruments in the hands of god of accomplishing much, and must have the satisfaction of knowing that they have done their duty. perhaps no men ever undertook such an important mission under such peculiarly distressing and unpropitious circumstances. most of them when they left this place, nearly two years ago, were worn down with sickness and disease, or were taken sick on the road. several of their families were also afflicted and needed their aid and support. but knowing that they had been called by the god of heaven to preach the gospel to other nations, they conferred not with flesh and blood, but obedient to the heavenly mandate, without purse or scrip, they commenced a journey of five thousand miles entirely dependent on the providence of that god who had called them to such a holy calling. while journeying to the sea board they were brought into many trying circumstances; after a short recovery from severe sickness, they would be taken with a relapse, and have to stop among strangers, without money and without friends. their lives were several times despaired of, and they have taken each other by the hand, expecting it would be the last time they should behold one another in the flesh. however, notwithstanding their afflictions and trials, the lord always interposed in their behalf, and did not suffer them to sink {391} in the arms of death. some way or other was made for their escape--friends rose up when they most needed them, and relieved their necessities; and thus they were enabled to pursue their journey and rejoice in the holy one of israel. they, truly, "went forth weeping, bearing precious seed," but have "returned with rejoicing, bearing their sheaves with them." the minds of thousands are already prepared to hear of the sacking of cities--the marching and countermarching of armies--the burning of towns and villages--the flight of citizens--the rising of the indians--the commotion in illinois--the distress in iowa--the consternation and flight of the missourians, the exploits of mighty chieftains, &c.--on account of the fooleries and lies which have been trumpeted forth from the press in the united states. _thursday, 5_.--letters from london, state that there are a number--more or less--baptized every week. there was a general election of members of parliament last month. serious riots occurred in different parts of the kingdom between the whigs and tories. _letter of william smith to president smith--land transactions_. chester county, pennsylvania, august 5th, 1841. brother joseph:--i expect to leave here for the jersey country next week. doctor galland left for nauvoo last week. in the hotchkiss business, hyrum requested me to do all i could. brother james ivins has received orders on you from doctor galland to the amount of twenty-five hundred dollars. the property that he has given these orders for, is well worth the money. i expect mr. hotchkiss in new jersey in a few days to receive this property, which is cook's mills tavern stand, attached to six acres of ground with all the appurtenances. some of the jersey people think it worth three thousand dollars. now the question is, shall i let mr. hotchkiss have this property for less than twenty-five hundred, since that is the price you will have to pay at nauvoo. why i ask this {392} question is--i have understood that hotchkiss has said that he would not allow over twenty-two hundred dollars. i got hold of another small piece of land, worth five hundred; and if hotchkiss will take all at a fair price, i shall be enabled to settle the amount of three thousand dollars soon. please write me an answer to the above question. the cause in these eastern lands is flourishing, and we want more laborers; fifty doors opened for preaching where there is but one laborer. i wish you would send us help. yours in the bonds of the covenant, william smith. footnotes: 1. doctrine and covenants, sec. cxxvi. {393} chapter xxiii. the death of don carlos smith--his life and labors--special conference at nauvoo. [sidenote: the death of don carlos smith.] _saturday, august 7_.--my youngest brother, don carlos smith, died at his residence in nauvoo this morning, at twenty minutes past two o'clock, in the 26th year of his age. he was born 25th march, 1816, was one of the first to receive my testimony, and was ordained to the priesthood when only 14 years of age. the evening after the plates of the book of mormon were shown to the eight witnesses, a meeting was held, when all the witnesses, as also don carlos bore testimony to the truth of the latter-day dispensation. he accompanied father to visit grandfather, asael smith, and relatives in st. lawrence county, new york, in august, 1830. during that mission he convinced solomon humphrey, a licentiate of the baptist order, of the truth of the work. he was one of the 24 elders who laid the corner stones of the kirtland temple. in the fall of 1833, he entered the office of oliver cowdery to learn the art of printing. on the 30th july, 1835, he married agnes coolbrith, in kirtland, ohio. on the 15th january, 1836, he was ordained president of the high priests' quorum. he took a mission with wilber denton in the spring and summer of 1836, in pennsylvania and new york. on the commencement of the publication of the _elders' journal_ in kirtland, he took the control of the establishment until the office was destroyed by fire in december, 1837, when, in consequence of persecution, he moved his family to {394} new portage. early in the spring of 1838 he took a mission through the states of virginia, pennsylvania and ohio, and raised means to assist his father; and immediately after his return he started to missouri with his family, in company with father and family, and purchased a farm in daviess county. on the 26th september he started on a mission to the states of tennessee and kentucky, to collect means to buy out the claims and property of the mobbers in daviess county, missouri. during his absence, his wife and two little children were driven by the mob from his habitation, and she was compelled to carry her children three miles, through snow three inches deep, and wade through grand river, which was waist deep, during the inclement weather. he returned about the 25th of december, after a very tedious mission, having traveled 1,500 miles, 650 of which were on foot. i extract the following from his journal- on the 30th of september, 1838, in company with george a. smith, lorenzo d. barnes, and harrison sagers, i went on board the _kansas_ (which had one wheel broken); the missouri river was very low, and full of snags and sand bars. general samuel lucas and moses wilson, of jackson county, colonel thompson, from platt purchase, and many others of the active mobbers were on board, as also general david r. atchison. on touching at de witt, on 1st october, for wood, we found about seventy of the brethren, with their families, surrounded by an armed mob of upwards of two hundred. the women and children there were much frightened, expecting it was a boat loaded with mobbers. we would have stopped and assisted them, but being unarmed, we thought it best to fulfill our mission. from this onward the "mormons" were the only subject of conversation, and nothing was heard but the most bitter imprecations against them. general wilson related many of his deeds of noble daring in the jackson mob, one of which was the following: "i went, in company with forty others, to the house of hiram page, a mormon, in jackson county. we got logs and broke in every door and window at the same instant; and pointing our rifles at the family, we told them, we would be d--d if we didn't shoot every one of them, if page didn't come out. at that, a tall woman made her appearance, with a child in her arms. i told the boys she was too d--d tall. in a moment the boys stripped her, and found it was page. i told them {395} to give him a d--d good one. we gave him sixty or seventy blows with hickory withes which we had prepared. then after pulling the roof off the house, we went to the next d--d mormon's house, and whipped him in like manner. we continued until we whipped ten or fifteen of the d--d mormons, and demolished their houses that night. if the carroll boys would do that way they might conquer; but it is no use to think of driving them without four or five to one. i wish i could stay, i would help drive the d--d mormons to hell, old joe, and all the rest." at this i looked the general sternly in the face, and told him, that he was neither a republican nor a gentleman, but a savage, without a single principle of honor, or humanity. "if," said i, "the 'mormons' have broken the law, let it be strictly executed against them; but such anti-republican, and unconstitutional acts as these, related by you, are beneath the brutes." we were upon the hurricane deck, and a large company present were listening to the conversation. while i was speaking, wilson placed his hand upon his pistol, which was belted under the skirt of his coat; but cousin george stood by his side, watching every move of his hand, and would have knocked him into the river instantly, had he attempted to draw a deadly weapon. but general atchison saved him the trouble, by saying, "i'll be d--d to hell if smith ain't right." at this, wilson left the company crest-fallen. in the course of the conversation, wilson said that the best plan was to rush into the mormon settlements, murder the men, make slaves of the children, take possession of the property, and use the women as they pleased. a gentleman, present from baltimore, maryland, said he never was among such a pack of d--d savages before: he had passed through far west, and saw nothing among the "mormons" but good order. then drawing his pistols, he discharged them, and re-loading, said, "if god spares my life till i get out of upper missouri, i will never be found associating with such devils again." shortly after this we were invited to preach on board, elder barnes and i preached. the rest of the way we were treated more civilly; but being deck passengers, and having very little money, we suffered much for food. we continued our journey together through every species of hardship and fatigue, until the 11th of october, when elders barnes and harrison sagers left us at paducah, after our giving them all the money we had, they starting up the ohio river, and we to visit the churches in west tennessee and kentucky. soon after this, julian moses gave us a five-franc piece, and bade us farewell. we soon found that the mob spirit was in kentucky, as well as in missouri; we preached in a small branch of the church in calloway county, and stayed at the house of sister selah parker, which was {396} surrounded in the night by about twenty armed men, led by john mccartney, a campbellite priest, who had sworn to kill the first "mormon" elder who should dare to preach in that place. the family were very much terrified. after trying the doors, the mobbers finally went away. we visited a number of small branches in tennessee; the brethren generally arranged to be on hand with their money, or lands for exchange in the spring. brother samuel west gave us twenty-eight dollars to help defray our traveling expenses. we also received acts of kindness from others, which will never be forgotten. about this time our minds were seized with an awful foreboding--horror seemed to have laid his grasp upon us--we lay awake night after night for we could not sleep. our forebodings increased, and we felt sure that all was not right; yet we continued preaching until the lord showed us that the saints would be driven from missouri. we then started home, and, on arriving at wyatt's mills, we were told that if we preached there it would cost us our lives. we had given out an appointment at the house of mrs. foster, a wealthy widow. she also advised us to give it up; but, as she had no fears for herself, her property or family, we concluded to fill our appointment. the hour of meeting came, and many attended. george a. preached about an hour: during which time captain fitch came in at the head of twelve other mobbers, who had large hickory clubs, and they sat down with their hats on. when george a. took his seat, i arose and addressed them for an hour and a half, during which time, i told them that i was a patriot--that i was free--that i loved my country--that i loved liberty--that i despised both mobs and mobbers--that no gentleman, or christian at heart would ever be guilty of such things, or countenance them. whereupon the mob pulled off their hats, laid down their clubs, and listened with almost breathless attention. after meeting mr. fitch came to us and said that he was ashamed of his conduct, and would never do the like again; that he had been misinformed about us by some religious bigots, and begged of us to forgive him, which we did. we continued our journey to columbus, hickman county, kentucky, and put up with captain robinson, formerly an officer in the army, who treated us very kindly, assuring us that we were welcome to stay at his house until a boat should come, if it were three months. we stayed nine days, during which a company of thirteen hundred cherokee indians were ferried over the river. we went on board the steamer _louisville_, and had to pay all our money for a deck passage. about ninety miles from st. louis our boat got aground, where it lay three days. we had nothing to eat but a little parched corn. we then went on board of a little boat, _the return_, {397} which landed us in st. louis the next morning. here we found elder orson pratt, and learned that joseph was a prisoner with many others, and that david patten was killed, and of the sufferings of the saints, which filled our hearts with sorrow. the next morning we started on foot for home; at huntsville, about 200 miles, we stopped at the house of george lyman to rest. george a.'s feet had now become very sore from walking. we had not been long in huntsville before the mob made a rally to use us up, as they said, with the rest of the smiths: and, at the earnest request of our friends, we thought best to push on, and started about ten at night. the wind was in our faces, the ground slippery, and the night very dark; nevertheless we proceeded on our journey. traveling twenty-two miles, we came to the chariton river, which we found frozen over, but the ice too weak to bear us, and the boat on the west side of the river. we went to the next ferry, but finding there was no boat, and knowing that in the next neighborhood a man's brains were beaten out for being a "mormon," we returned to the first ferry, and tried by hallowing to raise the ferryman on the opposite side of the river, but were not able to awake him. we were almost benumbed with the cold, and to warm ourselves we commenced scuffling and jumping: we then beat our feet upon the logs and stumps, in order to start a circulation of blood; but at last george a. became so cold and sleepy, that he could not stand it any longer, and lay down. i told him he was freezing to death; i rolled him on the ground, pounded and thumped him; i then cut a stick and said i would thrash him. at this he got up, and undertook to thrash me; this stirred his blood a little, but he soon lay down again. by this time the ferryman came over, and set us across the river, where we warmed ourselves a little, and pursued our journey until about breakfast time, when we stopped at the house of a man, who we afterwards learned was a leader of the mob at haun's mill massacre. the next morning we started without breakfast. our route lay through a wild prairie, where there was but very little track, and only one house in forty miles. the northwest wind blew fiercely in our faces, and the ground was so slippery that we could scarcely keep our feet, and when the night came on, to add to our perplexity, we lost our way; soon after which, i became so cold that it was with great difficulty i could keep from freezing. we also became extremely thirsty; however, we found a remedy for this by cutting through ice three inches thick with a penknife. while we were drinking, we heard a cowbell; this caused our hearts to leap for joy, and we arose and steered our coarse towards the sound. we soon entered tenny's grove, which sheltered us from the wind, and we felt more comfortable. in a short time we came to the house of whitford g. wilson, where we were made {398} welcome and kindly entertained. we lay down to rest about two o'clock in the morning, after having traveled one hundred and ten miles in two days and two nights. after breakfast i set out for far west, leaving george a. sick, with our hospitable friends. when i arrived on the evening of december 25th, i was fortunate enough to find my family alive, and in tolerable health, which was more than i could have expected, considering the scenes of persecution through which they had passed. [sidenote: the visits of don carlos to liberty prison.] don carlos visited us several times while we were in liberty jail, and brought our wives to see us, and some money and articles to relieve our necessities. he took charge of father's family in his flight from missouri, and saw them removed to quincy, illinois. [sidenote: his ministrations to the sick.] in june, 1839, he commenced making preparations for printing the _times and seasons_. the press and type had been resurrected by elias smith, hyrum clark, and others, from its grave in dawson's yard, far west, where it was buried for safety the night that general lucas surrounded the city with the mob militia. the form for a number of the _elders' journal_ was buried with the ink on it. the types were considerably injured by the damp; it was therefore necessary to get them into use as soon as possible, and in order to do this, don carlos was under the necessity of cleaning out a cellar through which a spring was constantly flowing, as the only place where he could put up the press. ebenezer robinson and wife being sick, threw the entire burden on him. as a great number of brethren lay sick in the town, on tuesday, 23rd july, 1839, i told don carlos and george a. smith to go and visit all the sick, exercise mighty faith, and administer to them in the name of jesus christ, commanding the destroyer to depart, and the people to arise and walk; and not leave a single person on the bed between my house and ebenezer robinson's, two miles distant; they administered to over sixty persons, many {399} of whom thought they would never sit up again; but they were healed, arose from their beds, and gave glory to god; some of them assisted in visiting and administering to others who were sick. working in the damp cellar, and administering to the sick impaired his health so that the first number of the _times and seasons_ was not issued until november. he edited thirty-one numbers. he was elected major in the hancock county militia, and on the death of seymour brunson, was made lieutenant-colonel. he was elected on 1st february, 1841, a member of the city council of nauvoo, and took the necessary oath on 3rd february, and on the fourth he was elected brigadier-general of the second cohort of the nauvoo legion. [sidenote: personal appearance of don carlos smith.] he was six feet four inches high, was very straight and well made, had light hair, and was very strong and active. his usual weight when in health was 200 pounds. he was universally beloved by the saints. he left three daughters, namely, agnes c., sophronia c., and josephine d. [sidenote: the iowa stake of zion.] president john smith was unanimously acknowledged as the president of the stake in iowa, david pettigrew, m. c. nickerson, counselors. elias smith was sustained as bishop and joseph b. noble and joseph mecham as his counselors. a conference of the church was held at zarahemla, and the branches in iowa, so far as represented, consisted of 750 members. shocks of an earthquake felt at several places in spain. _sunday, 8_.--a water-spout destroyed twenty houses of portpatrick, scotland. the funeral of brother don carlos was attended by a vast concourse of friends and relatives; he was buried with military honors. {400} the zarahemla conference appointed george w. gee, church recorder, and was addressed by elders john taylor and george a. smith, on building the temple, and on temperance. _monday, 9_.--the steamboat _erie_ was burned on lake erie, thirty miles from buffalo, and eight from the shore, two hundred persons on board, of whom one hundred and seventy-five perished. [sidenote: new mission movement planned.] _tuesday, 10_--i spent the day in council with brigham young, heber c. kimball, john taylor, orson pratt, and george a. smith, and appointed a special conference for the 16th instant. i directed them to send missionaries to new orleans; charleston, south carolina; salem, massachusetts; baltimore, maryland; and washington, district of columbia. i also requested the twelve to take the burthen of the business of the church in nauvoo, and especially as pertaining to the selling of church lands. the department of english literature and mathematics, of the university of the city of nauvoo, is in operation under the tuition of professor orson pratt. _general orders, nauvoo legion_. headquarters, nauvoo legion, city of nauvoo, aug. 10, 1841. it becomes our painful duty to officially notify the troops of our command of the untimely decease of that noble chief, brigadier-general don carlos smith--he fell, but not in battle--he perished, but not by the weapons of war--at his burial you paid him honor, but he is gathered to his fathers to receive greater honor. in consequence of this afflicting dispensation of divine providence, the commissioned officers of the staff and line will wear crape on the left arm for thirty days. the commissioned officers of the second cohort will convene at general smith's office, on saturday, the 4th day of september, at 10 o'clock a. m., for the purpose of electing a brigadier-general, at which time and place the court of appeals will sit. the legion will assemble at the usual place of rendezvous, in the city of nauvoo, on saturday, the 11th day of september, at 10 o'clock a. m., for the purpose of general parade. the militia officers of the county of {401} hancock, illinois; and the county of lee, iowa, are respectfully invited to attend. the adjutants of regiments will form their respective regiments at 9 o'clock and at 10 o'clock; the adjutant of the legion will form the line by regiments, and not by companies as heretofore. a special court-martial will convene at the usual place, on saturday, the 28th day of august, at 10 o'clock a. m., for the transaction of business. joseph smith, lieutenant-general. a shower of meteoric stones fell at iwan in hungary. [sidenote: depression of the times.] letters from various parts of england and scotland show that numbers are daily added to the church; while shipwrecks, floods, houses and workshops falling, great and destructive fires, sudden deaths, banks breaking, men's hearts failing them for fear, shop-keepers and manufacturers failing, because no man buyeth their merchandise, many accidents on the railways, etc., betoken the coming of the son of man. [sidenote: visit of the sac and fox indians to nauvoo.] _thursday, 12_.--a considerable number of the sac and fox indians have been for several days encamped in the neighborhood of montrose. the ferryman brought over a great number on the ferryboat and two flat boats for the purpose of visiting me. the military band and a detachment of invincibles [part of the legion] were on shore ready to receive and escort them to the grove, but they refused to come on shore until i went down. i accordingly went down, and met keokuk, kis-ku-kosh, appenoose, and about one hundred chiefs and braves of those tribes, with their families. at the landing, i was introduced by brother hyrum to them; and after salutations, i conducted them to the meeting grounds in the grove, and instructed them in many things which the lord had revealed unto me concerning their fathers, and the promises that were made concerning them in the book of mormon. i advised them to cease killing each other and warring with other tribes; also to keep peace with the whites; all of which was interpreted to them. keokuk replied that he had a book of mormon at his {402} wigwam which i had given him some years before. "i believe," said he, "you are a great and good man; i look rough, but i also am a son of the great spirit. i have heard your advice--we intend to quit fighting, and follow the good talk you have given us." after the conversation they were feasted on the green with good food, dainties, and melons by the brethren; and they entertained the spectators with a specimen of their dancing. _saturday, 14_.--sir j. m. brunel, the engineer, with fifty ladies and gentlemen, made the first passage under the river thames, england. _sunday, 15_.--my infant son, don carlos, died, aged 14 months, 2 days. conference met in zarahemla, and was addressed by elders brigham young and george miller on building the temple in nauvoo. _monday, 16_.--elder willard richards arrived at nauvoo this morning. ebenezer robinson succeeded brother don carlos as editor of the _times and seasons_, with elder robert b. thompson assistant editor. _minutes of a special conference at nauvoo--important action in relation to the twelve_. at a special conference of the church of jesus christ of latter-day saints, held in the city of nauvoo, august 16, 1841, elder brigham young was unanimously appointed to preside over the conference, and elias smith and lorenzo d. barnes were appointed clerks. singing by the choir; conference opened by prayer, by the president. the object of the conference was then presented by the president, who stated that president joseph smith (who was then absent on account of the death of his child) had called a special conference to transact certain items of business necessary to be done previous to the october conference--such as to select men of experience to send forth into the vineyard, take measures to assist emigrants who may arrive at the places of gathering, and prevent impositions being practiced upon them by unprincipled speculators. the speaker hoped that no one would view him and his brethren as aspiring, because they had come forward {403} to take part in the proceedings before the conference; he could assure the brethren that nothing could be further from his wishes, and those of his quorum, than to interfere with church affairs in zion and her stakes. he had been in the vineyard so long, he had become attached to foreign missions, and nothing could induce him to retire therefrom and attend to the affairs of the church at home but a sense of duty, the requirements of heaven, or the revelations of god; to which he would always submit, be the consequence what it might; and the brethren of his quorum responded, amen. a list of names of elders and cities were read by the president, and a few were selected by nomination, and designated as follows: voted that elders henry g. sherwood go to new orleans; abraham o. smoot to charleston, south carolina; erastus snow and benjamin winchester to salem, massachusetts; john murdock to baltimore, maryland; and samuel james to washington, d. c. on motion of vinson knight, seconded by samuel bent, resolved: that the quorum of the twelve select the individuals to go and preach in such places as they may judge expedient, and present the same to the conference, with a view of expediting the business of the day. the situation of the poor of nauvoo city was then presented by bishops knight and miller, and a collection taken for their benefit. after singing, conference adjourned until 2 o'clock p. m. all of the twelve present at the conference went and visited president joseph smith to comfort him in his affliction. conference assembled at 2 p. m., and was addressed by elders lorenzo d. barnes and henry g. sherwood, concerning the spread of the gospel and the building up of the kingdom of god in these last days. president joseph smith now arriving, proceeded to state to the conference at considerable length, the object of their present meeting, and, in addition to what president young had stated in the morning, said that the time had come when the twelve should be called upon to stand in their place next to the first presidency, and attend to the settling of emigrants and the business of the church at the stakes, and assist to bear off the kingdom victoriously to the nations, and as they had been faithful, and had borne the burden in the heat of the day, that it was right that they should have an opportunity of providing something for themselves and families, and at the same time relieve him, so that he might attend to the business of translating. moved, seconded and carried, that the conference approve of the instructions of president smith in relation to the twelve, and that they proceed accordingly to attend to the duties of their office. moved, seconded and carried unanimously, that every individual who {404} shall hereafter be found trying to influence any emigrants belonging to the church, either to buy of them (except provisions) or sell to them (except the church agents), shall be immediately tried for fellowship, and dealt with as offenders, and unless they repent shall be cut off from the church. president rigdon then made some appropriate remarks on speculation. moved, that the conference accept the doings of the twelve, in designating certain individuals to certain cities, &c.; when president smith remarked that the conference had already sanctioned the doings of the twelve; and it belonged to their office to transact such business, with the approbation of the first presidency; and he would then state what cities should now be built up--viz., nauvoo, zarahemla, warren, nashville, and ramus. _resolved_: that this conference adjourn to the general conference in october next. closed with prayer by president young. brigham young, president. elias smith, lorenzo barnes, clerks. {405} chapter xxiv. hotchkiss land purchase troubles--death's harvest, oliver granger, robert b. thompson--important action relating to the twelve--the mission in fox island. [sidenote: the founding of warren.] _thursday, july 19, 1841_.--elders young, kimball and richards went to warsaw, and examined the town plat of warren which is situated about a mile south of the village of warsaw, and made some arrangements with the proprietors for building up the place. the plat designed for the city of warren is the school section, no. 16, and opposite the first permanent and good landing place on the mississippi river below the falls; which is about two miles below the warsaw landing, which is filling up with sand bars. the brethren returned about eleven p. m., quite exhausted. _sunday, 22_.--i preached at the stand, on wars and desolations that await the nations. _wednesday, 25_.--i received the following letter: _letter of horace r. hotchkiss to joseph smith--land affairs in nauvoo_. fair haven, 24th july, 1841. _rev. joseph smith_: dear sir:--i have this moment received a letter from dr. galland, dated yesterday, at new york, in which he states his intention of leaving for the west. {406} it certainly was my expectation that i should again see him before his departure, and be able to make some arrangement with him respecting the interest due to myself, mr. tuttle and mr. gillet. in this i am disappointed, and considering that a proposition for effecting this object emanated from your brother hyrum and the doctor, [isaac galland] to which no allusion has since been made by them or anybody else, i and mr. tuttle think that we have much reason to be dissatisfied at this silence and apparent neglect. now, all the transactions relating to nauvoo have by me and my friends been entered into in the most perfect good faith, and will continue to be conducted on the most honorable principles. permit me to ask whether this is a proper return for the confidence we have bestowed, and for the indulgence we have extended? if you have not already requested your brother hyrum to call on me when he arrives east, will you write him immediately, and say that it is my urgent wish? relative to the ivins note the doctor has written me, and referred to mr. william smith at new egypt, on whom i shall call next week. your obedient servant, horace r. hotchkiss. i wrote the following answer: _letter of the prophet to horace r. hotchkiss--nauvoo land transactions_. nauvoo, august 25, 1841. _to horace r. hotchkiss, esq., new haven, connecticut_: dear sir:--yours of the 24th ultimo came to hand this day, the contents of which i duly appreciate. i presume you are well aware of the difficulties that occurred before, and at the execution of the writings in regard to the land transaction between us, touching the annual payment of interest: if you have forgotten, i will here remind you, you verbally agreed on our refusal and hesitancy to execute the notes for the payment of the land, that you would not exact the payment of the interest that would accrue on them under five years, and that you would not coerce the payment even then; to all this you pledged your honor; and upon an after arrangement you verbally agreed to take land in some one of the atlantic states, that would yield six per cent interest (to you) both for the principal and interest, and in view of that matter, i delegated my brother hyrum and dr. isaac galland to go east and negotiate for lands with our friends, and pay you off for the {407} whole purchase that we made of you; but upon an interview with you, they learned that you were unwilling to enter into an arrangement according to the powers that i had delegated to them; that you would not receive any of the principal at all, but the interest alone, which we never considered ourselves in honor or in justice bound to pay under the expiration of five years. i presume you are no stranger to the part of the city plat we bought of you being a deathly sickly hole, and that we have not been able in consequence to realize any valuable consideration from it, although we have been keeping up appearances, and holding out inducements to encourage immigration, that we scarcely think justifiable in consequence of the mortality that almost invariably awaits those who come from far distant parts (and that with a view to enable us to meet our engagements), and now to be goaded by you, for a breach of good faith, and neglect and dishonorable conduct, seems to me to be almost beyond endurance. you are aware that we came from missouri destitute of everything but physical force, had nothing but our energies and perseverance to rely upon to meet the payment of the extortionate sum that you exacted for the land we had of you. have you no feelings of commiseration? or is it your design to crush us with a ponderous load before we are able to walk? or can you better dispose of the property than we are doing for your interest? if so, to the alternative. i therefore propose, in order to avoid the perplexity and annoyance that has hitherto attended the transaction, that you come and take the premises, and make the best you can of it, or stand off and give us an opportunity that we may manage the concern, and enable ourselves by the management thereof to meet our engagements, as was originally contemplated. we have taken a city plat at warsaw (at the head of navigation for vessels of heavy tonnage) on the most advantageous terms: the proprietors waiting upon us for the payment of the plat, until we can realize the money from the sales, leaving to ourselves a large and liberal net profit. we have been making every exertion, and used all the means at our command to lay a foundation that will now begin to enable us to meet our pecuniary engagements, and no doubt in our minds to the entire satisfaction of all those concerned, if they will but exercise a small degree of patience, and stay a resort to coercive measures which would kill us in the germ, even before we can (by reason of the season) begin to bud and blossom in order to bring forth a plentiful yield of fruit. i am, with considerations of high respect, your obedient servant, joseph smith. {408} [sidenote: location and character of the hotchkiss lands.] the hotchkiss purchase, to which the foregoing letters relate includes all the land lying north of the white purchase to the river and thence on the river south, including the best steamboat landing, but is the most sickly part of nauvoo. [sidenote: death of oliver granger.] elder oliver granger died at kirtland, lake county, ohio, aged forty-nine years. he was the son of pierce and clarissa granger, born in the town of phelps, ontario county, new york, 7th february, 1794; received a common school education, was two years a member of the methodist church and was a licensed exhorter. on the 8th september, 1813, he married lydia dibble; in the year 1827, he in a great measure lost his sight by cold and exposure; he was sheriff of ontario county, and colonel of the militia. he received the gospel on reading the book of mormon, which he providentially obtained, and was baptized at sodus, wayne county, and ordained an elder by brigham and joseph young, they being the first elders he saw, and immediately devoted his time to preaching and warning the people. in the year 1833 he moved to kirtland, and then took a mission to the east with elder samuel newcomb; returned and was ordained a high priest; took another mission in the spring of 1836 to new york with john p. greene; and after his return built up a branch at huntsburg, geauga county, ohio; also a branch at perry, richfield county, where he baptized bradley wilson and his seven sons and their wives. when the church left kirtland he was appointed to settle the church business. in june, 1838, he went to far west, and returned in august of same year; in october he again started, taking his family; he went seventy miles into missouri, and was driven back by the mob; in the spring of 1839 he went to nauvoo; in 1840 removed to kirtland with his family, where he remained until his death. {409} [sidenote: character.] he was a man of good business qualifications, but had been for many years nearly blind. his funeral was attended by a vast concourse of people from the neighboring towns, although there were but few saints in the country. _thursday, 26_. _an epistle of the twelve apostles to the saints scattered abroad among the nations, greeting_. nauvoo, august 26, 1841. beloved brethren:--you will perceive by the minutes of a conference, held in this city, on the 16th instant, that we have returned from a mission which was required of us by the lord, and have now been called upon to assist in building up the stakes of zion, and of planting the saints upon the lot of their inheritance; and feeling as we do a humble reliance upon divine aid at all times, in our unremitting desire to be useful to our fellow men, and especially to the household of faith, that they may be prepared for the great things which god is about to reveal, and which speedily await this generation, we feel anxious to improve the earliest opportunity to make known unto you the mind of the spirit concerning those things which require your more immediate attention. it will be discovered, in the minutes before referred to, that we have already begun to select such individuals as have been with the church and have had the opportunity of becoming acquainted with the principles thereof to some extent; and to designate certain towns and cities where they will locate themselves and build up churches, inasmuch as the people are willing to receive them. these generally will not take their departure from this to their several stations, until after the october conference, previous to which they will have the opportunity of receiving particular instructions in relation to their mission, and of becoming more perfectly acquainted with those principles which are necessary to be acted upon in order that they may become highly useful in helping to roll forth the kingdom of god in these last days. all those elders and priests who are now in the vineyard, will communicate with us immediately, and inform us of their situations, designs, and all things relating to their ministry, and improve the earliest opportunity of repairing hither, where they will have the privilege of instruction from the first presidency, and thereby understanding principle and doctrine, not to be learned elsewhere, and which is necessary for them to know, that they may become wise stewards in their master's house. {410} we are engaged in a great work, and but little comparatively can be known of the magnitude thereof, of the revelations of heaven, and the order of the kingdom by the saints, while they are scattered to the four winds; and this being well understood by the ancient prophets and apostles, was the reason why they so often spoke of the gathering in the last days, and as this is the place where the elders are to receive instruction concerning their ministry, so as to become successful ministers of the dispensation of the fulness of times, so also this is the place where the brethren may receive such instructions as are necessary to constitute them a righteous and holy people, prepared for the reception of the lord jesus; therefore, we say to all saints who desire to do the will of heaven, arise, and tarry not, but come up hither to the places of gathering as speedily as possible, for the time is rapidly approaching when the saints will have occasion to regret that they have so long neglected to assemble themselves together and stand in holy places, awaiting those tremendous events which are so rapidly approaching the nations of the earth. it will be recollected that in a recent communication from the first presidency, all places of gathering are discontinued, excepting hancock county, illinois, and zarahemla, in lee county, iowa territory, opposite nauvoo, and we would suggest to those coming up the mississippi particularly, and all others who are disposed, to look at warsaw, a beautifully located village about twenty miles below nauvoo, consisting of about five hundred inhabitants, a steam flour and lumber mill; one mile below is a section already surveyed, on which the town of warren is to be built, and every facility is now offered to the brethren, for the immediate erection of houses, the location being very desirable at the lowest point of the desmoines rapids. as we have been called upon to act as agents for the church, it may be expected that some one or more of our quorum may be found at nauvoo, zarahemla, and warren, ready to render every assistance in our power, towards the location of immigrants; and that we shall occasionally visit the other places of gathering, as necessity requires. we recommend to the brethren in england to emigrate in the fall or winter; by so doing they will be likely to spare themselves much affliction in becoming accustomed to this climate. further communications may be expected from the twelve. brigham young, heber c. kimball, orson pratt, willard richards, john taylor, geo. a. smith. {411} [sidenote: death of robert b. thompson.] _friday, 27_.--elder robert blashel thompson died at his residence in nauvoo, in the 30th year of his age, in the full hope of a glorious resurrection. he was associate editor of the _times and seasons_, colonel in the nauvoo legion and had done much writing for myself and the church. the following synopsis of his life is from the pen of his widow: _biography of robert blashel thompson_. robert blashel thompson was born october 1st, 1811, in great driffield, yorkshire, england, was educated at dunnington, in the same county. he united with the methodists at an early age and preached what he believed to be the gospel in connection with that sect for a number of years. emigrated to upper canada in 1834. embraced the gospel there; being baptized and confirmed by elder parley p. pratt in may, 1836. was ordained an elder by elder john taylor, at a conference held in upper canada, july 22nd, 1836. removed to kirtland in may, 1837, where he married mercy rachel fielding, june 4th, 1837, and being appointed to take a mission to upper canada, he returned the same month, and commenced preaching in churchville and the villages adjacent, baptized a considerable number, continued his labors there until he was called upon to remove to missouri. he arrived at kirtland in march, and started from thence in company with hyrum smith and family, arrived in far west june 3rd, where his daughter, mary jane, was born on the 14th of june. he remained there until november, when he, with many of the brethren had to flee into the wilderness to escape the fury of the mob, who swore they would kill every man who had been engaged in the crooked river battle. he stood near to brother patten when he [patten] fell. with the rest of the brethren he suffered much from exposure and lack of food, he arrived at quincy, i believe, in december, where he engaged as clerk in the court house, and remained there until the liberation of joseph and hyrum from prison; when the saints settled in commerce, he removed there, and was engaged as a scribe to brother joseph; he was also church clerk. when the nauvoo legion was formed, he received the office of colonel and also aid-de-camp. in may, 1841, he became associated with don carlos smith in the editing of the _times and seasons_. on the 16th of august he was seized with the same disease of which don carlos had died on the 7th. the attachment between them was so strong, it {412} seemed as though they could not long be separated. he died on the 27th, leaving one child; was interred in the burying ground on the 29th. by his special request no military procession was formed at his funeral. _saturday, 28_.--at a conference held at attica, new york, six branches, ten elders, seven priests, five teachers, two deacons and one hundred and forty-six members were represented. _tuesday, 21_. _minutes of a council meeting of the twelve apostles at the house of brigham young, nauvoo_. at a council of the quorum of the twelve apostles at the house of president brigham young, nauvoo, august 31, 1841, for the purpose of taking into consideration the situation of the church, it was resolved unanimously, that as we [the twelve] have been called upon by the voice of the conference to attend to the business of the church, assist the trustee in trust in his arduous duties, attend to the settling of immigrants, &c.; we sensibly feel the great responsibility that is resting upon us, and will do all in our power to carry out the wishes of the church, and prove ourselves worthy of the trust imposed in us by the brethren. _resolved_ unanimously, that, so far as may be practicable, we will attend to the counseling and locating of immigrants in person, and at present we will appoint no agents for that purpose out of our own body. voted, that elder willard richards be requested to locate himself for a season at warsaw, or vicinity, for the purpose of selling lots on the town plat of warren, counseling the brethren, and attending to such other business as may be necessary relating to the church. the foregoing vote was taken after hearing a favorable report from elders young, kimball, and richards, of the quorum, for building the town called warren, they having visited the location, accompanied by mr. mark aldrich and other proprietors of the plat. _resolved_, unanimously, that we deeply feel for our beloved president joseph smith, and his father's family, on account of the great losses they have sustained in property by the unparalleled persecutions in missouri, as well as the other many persecutions they have sustained since the rise of the church, which has brought them to their present destitute situation. therefore, voted unanimously, that we for ourselves, and the church we represent, approve of the proceedings of president smith, so far as he has gone, in making over certain properties to his wife, children, and friends for their support, and that he {413} continue to deed and make over certain portions of church property which now exist, or which may be obtained by exchange, as in his wisdom he shall judge expedient, till his own, and his father's household, shall have an inheritance secured to them in our midst, agreeably to the vote of the general conference of the church held at commerce in october, 1839. _resolved_: that on account of the peculiar situation of the church hitherto, it has been expedient and necessary, that the deeds, bonds, and properties of the church should be, and have been taken and holden by committees of the church, and private individuals; but that we now have a trustee-in-trust, viz., president joseph smith, appointed according to the laws of the land. therefore, voted unanimously, that we advise the trustee-in-trust to gather up all deeds, bonds, and properties belonging to the church, and which are now held either by committees or individuals, and take the same in his own name as trustee-in-trust for the church of jesus christ of latter-day saints, as soon as such arrangements can be made consistently with his various and multiplied cares and business; and that we individually and collectively will use all diligence to render him every assistance possible to accomplish this desirable object. voted, that elder lorenzo d. barnes proceed on his mission to england without delay. voted, that elder harrison sagers proceed immediately on his mission to jamaica, west indies; and elder joseph ball to south america, according to their appointment on the 16th, and that they accompany each other to new orleans. it was proposed, that elder simeon carter go on a mission to germany; but the vote being taken, it was decided that his mission be suspended for the present. after much deliberation on the situation of the church at home and abroad, temporarily and spiritually, and in view of the poverty and distress of many who had been robbed of all by unrelenting mobbers, and of others who have sacrificed all they possessed to assist those who had thus been robbed, and others who had borne the burden in the heat of the day; it was voted unanimously, that president smith, as trustee-in-trust, be requested and instructed by this conference in behalf of the church, to extend relief to such indigent suffering brethren, either by land or goods, as the properties of the church will admit, and his wisdom shall judge expedient; so that no one shall be denied the privilege of remaining in our midst and enjoying the necessaries of life, who has been faithful in his duties to god and the church. brigham young, president. willard richards, clerk. {414} _wednesday, sept. 1_.--the _new york sun_ contains an account of some singular phenomena; viz., a shower of flesh and blood, a pillar of smoke, and a shower of manna. _thursday, 2_.--the town of cartago, on the isthmus of darien, containing 10,000 inhabitants, destroyed by an earthquake. [sidenote: changes of officers in the legion.] _saturday, 4_.--colonel charles c. rich was elected brigadier-general of the second cohort, to fill the vacancy of general don carlos smith, deceased, and lieutenant-colonel titus billings was elected colonel in the place of colonel rich, promoted, and major john scott was elected lieutenant-colonel in his place, and captain hosea stout was elected major in his place. [sidenote: changes among the civil officers of nauvoo.] the city council elected brigham young councilor in place of don carlos smith, deceased; and john taylor and heber c. kimball were elected regents of the university, in place of don carlos smith and robert b. thompson, deceased. orson pratt was elected professor of mathematics in the university of the city of nauvoo, and the degree of master of arts conferred on him by the chancellor and board of regents. a committee was instructed to purchase two blocks for a burying ground; and the city recorder was instructed to procure a seal for the corporation. elder orson spencer arrived in the city. [sidenote: the prophet on medicine.] _sunday, 5_.--i preached to a large congregation at the stand, on the science and practice of medicine, desiring to persuade the saints to trust in god when sick, and not in an arm of flesh, and live by faith and not by medicine, or poison; and when they were sick, and had called for the elders to pray for them, and they were not healed, to use herbs and mild food. [sidenote: a shower of "flesh."] _tuesday, 7_.--another shower of flesh and blood is reported in the boston papers to have fallen in {415} kensington. "there had been a drizzling rain during a great part of the day, until about 4 o'clock in the afternoon, when the rain stopped and the dark clouds began gradually to assume a brassy hue, until the whole heavens above seemed a sea of fire. the sky continued to grow more bright until about a quarter past five, when almost instantly it became of burnished red, and in a few moments it rained moderately a thick liquid of the appearance of blood, clothing fields and roads for two miles in circumference in a blood-stained garment. the bloody rain continued for about ten minutes, when it suddenly cleared away, and the atmosphere became so intensely cold that overcoats were needed." elder willard richards went to warsaw, and located himself, for the purpose of counseling the saints, and settling the town of warren, and the day following made sale of three city lots. [sidenote: british-chinese war.] the war between england and china continues. the english have fitted out a new expedition to proceed against china with the utmost rigor, and his celestial majesty on the other hand has issued orders for the raising of a "grand army," and the extermination of the english. _wednesday, 8_.--wars and rumors of wars, earthquakes, tempests, pestilence, and great fires, connected with every kind of wickedness, distress and destruction of property are heard in almost every land and nation. _sunday, 11_. _extracts from legion minutes_. the legion was out for general parade, in conformity with a special act of the court martial, and was reviewed by lieutenant-general joseph smith, who delivered a military speech to the troops in his usual energetic style. the official returns of the legion show the aggregate to be 1,490 men. hosea stout, clerk. {416} [sidenote: the coming of edward hunter to nauvoo.] _monday, 13_.--brother edward hunter, sen, [1] of chester county, pennsylvania, visited nauvoo, and invested $4,500 in town lots and farming land; paid me $2,000 in cash, and made arrangements to pay the balance in two months. received an invitation from brigadier-general ezekiel w. swazey, and colonel amos b. fuller, of the militia of lee county, iowa, to attend the military parade tomorrow, at montrose, as visitor. generals hyrum smith and john c. bennett received a similar invitation. _tuesday, 14_.--went over to montrose, accompanied by brothers edward hunter and william a. gheen. i was very courteously received by general swazey, the officers and militia. [sidenote: bitterness of d. w. kilbourn.] mr. d. w. kilbourn attempted to get up an ill feeling by reading the following proclamation at noon, during the recess of exercise, to a considerable number of persons collected round his store, which i insert verbatim- {417} _citizens of iowa_:--the laws of iowa do not require you to muster under, or be _reviewed_ by _joe smith_ or _general bennett_, and should they have the impudence to attempt it, it is hoped that every person having a proper respect for himself, will at once leave the ranks. this, however, had no effect whatever on the people. myself and brother were not in military uniform, but were treated with every respect that visiting officers of our rank could be, through the entire day. at the dismissal of the military, i went to mr. kilbourn's store, and desired to have some conversation with him, but was peremptorily ordered out of doors. this conduct greatly disgusted his few friends, who upbraided kilbourn with his ungentlemanly conduct, and accompanied me to the ferry, where i left them, showing me every manifestation of friendship. _tuesday, 21_.--the ship _tyrean_ sailed from liverpool to new orleans, with 204 saints, bound for nauvoo. her british majesty's war steamer _madagascar_, totally destroyed by fire in the chinese seas, and fifty-seven lives lost. _wednesday, 22_.--the high council of nauvoo adopted the following preamble and resolution- _high council resolution_. whereas this high council in times past, had of necessity, and by the advice and instruction of the first presidency, to transact business of a temporal nature for the church, and thereby involve itself with debts and other temporal burdens which, under other circumstances would not have devolved upon it; and as the proper authorities to which such temporalities belong are now organized and acting in their proper places; therefore, be it _resolved_, that this high council is prepared to transfer all debts and temporal business; and that all business of a temporal nature, be, and the same is in readiness to be transferred to the proper authorities. alpheus cutler stated [to the council] that he was going to the pineries the ensuing winter, and nominated elias higbee, counselor_ pro tem_. {418} [sidenote: lumber for the temple.] a company of the brethren started for the pinery, some five or six hundred miles north, on the river, for the purpose of procuring lumber for the temple and nauvoo house. the jews in smyrna are suffering great persecutions on account of their religion--"one was thrown into prison because a cat was missing"--say the journals. _saturday 25_.--hyrum smith, son of hyrum and jerusha smith, died, aged seven years, four months, and twenty-eight days. a conference was held at vinal haven, fox island; eight elders, one priest, two teachers, one deacon, and one hundred and forty members were represented, and the work is progressing. i extract the following from elder wilford woodruff's journal- _the work on fox island_. we left manitou island, lake michigan, at 4 o'clock p. m., on the steamer _chesapeake_, which contained 300 passengers, six of whom were members of the church; a large quantity of freight and coal, eighty cords of wood, eighty mules, besides pigs, chickens, geese, ducks, &c. we continued our journey towards chicago without any interruption, until half-past eleven p. m., when we were overtaken by a tremendous storm of wind and rain; it blew a hurricane, and the lake became as rough as it could be by the force of wind, and such a scene as quickly followed i never before witnessed in my travels, either by land or sea. the captain, officers, hands, and most of the passengers expected to go to the bottom of the lake. to have judged from outward appearances i should think there were twenty chances of being lost to one of being saved, yet i did not once expect to be lost, for i believed the lord would by some means save me and my wife and child, who were with me, from a watery grave. we were some forty miles from land when the gale struck us, and i was awakened from a sound sleep by the cry, "we are all lost." the first thought that entered my mind was, "no, we shall not be lost." i immediately leaped out of my berth and went on to the upper deck. i saw we were in imminent danger of being wrecked; the bow of the boat was heavily laden, and frequently engulfed by the heavy waves that washed over her; there were judged to be fifty tons of water at a {419} time on her bow; at one time her bow ran under water, and some thought she would never rise; the water set the mules and all the livestock afloat; washed away the partition; and the mules, pigs, chickens, ducks, and geese, were all hurled in one mass down into the steerage cabin, mixed pell mell with sixty irish passengers, men, women, and children; at that moment the roaring of the wind, the rush of the waters, the peals of thunder, the flashes of lightning, the braying of asses, the squealing of pigs, the quacking of ducks, geese and chickens, the praying, swearing and screaming of men, women and children, created a confusion of sounds which rent the air, and sent a gloomy thrill through the heart. we immediately went to work, and helped all the passengers out of the water, and from among the beasts, upon the deck, so their lives were preserved, while all the fowls, pigs, and part of the mules were drowned or killed; many tons of water rushed through the boat, until the water stood nearly to the boilers; it drove the firemen from their places. about this time when the boat was laboring against wind and tide one of the wheel chains broke, and the boat rolled over on to one side. i again heard the cry that "all was lost," but about thirty of us caught hold of the two detached pieces of chain, and held them together until the engineer mended them with wire. it took three strong men to manage the wheel; while the boat lay upon her side, it washed away a part of the state rooms; orders were given to clear the boat of everything that was movable; all the wood was fastened with stanchions, on the side that was down, the stanchions were knocked out by the passengers, and forty cords of wood tumbled into the sea at one surge; this caused the boat to right up, and we expected every moment our state room would be washed away. i left it three times with my wife and child, and stepped upon the main deck, expecting to see it washed away; and to add to the horror of the situation, we were wrapped in darkness, as all the lanterns were dashed to pieces. the men at the wheel labored hard for five hours to turn the boat round, before they accomplished it, so that they could run before the storm. at length daylight appeared, and with it a cessation of the storm in a measure. we returned to manitou island at 4 o'clock, being twenty-fours hours out, mostly in the storm. _thursday, 30_.--the following is a copy of a statement of expenses consequent upon the arrest of joseph smith, upon demand from governor boggs, and sent to the {420} deputy sheriff of adams county, he having officiated june, 1841. nauvoo, september 30, 1841. _the deputy sheriff of adams county_: the following is a statement of my expenses, costs, and liabilities, consequent upon my arrest and trial while in your custody, to-wit- to amount of fees in esquires ralston, warren, and co.......$250.00 to esquires little, williams, walker, and browning............100.00 to seven days for self, horse, and carriage, at $5.00............35.00 to money expended during that time, consequent upon the arrest...60.00 to twelve witnesses, to-wit: elias higbee, john p. greene, amasa lyman, darwin chase, francis higbee, chauncy higbee, reynolds cahoon, george w. robinson, j. younger, l. woodworth, vinson knight, and robert b. thompson, four days each; their time, carriages, horses and expenses, at $5.00 each day...240.00 $685.00 dear sir:--you will please take such measures as to put me in possession of the above amount, which is justly due me as above stated; to say nothing of false imprisonment and other expenses. this would have been presented earlier, but for the sickness and death of robert b. thompson, my clerk. receive my respects, &c., joseph smith. per john s. fullmer. _friday, october 1_.--among the interesting relics of antiquity which have been brought to light in these days, is the following sentence from the _courier des etats unis_: _sentence rendered by pontius pilate, acting governor of lower galilee, stating that jesus of nazareth shall suffer death on the cross_. in the year seventeen of the emperor tiberius caesar, and the 25th day of march, the city of the holy jerusalem, anna and caiaphas being priests, sacrificators of the people of god, pontius pilate, governor of lower galilee, sitting on the presidential chair of the praetory, condemns jesus of nazareth to die on the cross between two thieves--the great and notorious evidence of the people saying--1. jesus is a {421} seducer. 2. he is seditious. 3. he is an enemy of the law. 4. he calls himself falsely the son of god. 5. he calls himself falsely the king of israel. 6. he entered into the temple, followed by a multitude bearing palm branches in their hands. order the first centurion, quills cornelius, to lead him to the place of execution. forbid to any person whomsoever, either poor or rich, to oppose the death of jesus. the witnesses who signed the condemnation of jesus are, viz.--1. daniel robani. 2. raphel robani. 3. capet, a citizen. jesus shall go out of the city of jerusalem by the gate of struenus. the above sentence is engraved on a copper plate; on one side are written these words--"a similar plate is sent to each tribe." it was found in an antique vase of white marble, while excavating in the ancient city of aquilla, in the kingdom of naples, in the year 1820, and was discovered by the commissaries of arts attached to the french armies. at the expedition of naples, it was found enclosed in a box of ebony, in the sacristy of the chartrem. the vase in the chapel of caserta. the french translation was made by the members of the commission of arts. the original is in the hebrew language. the chartrem requested earnestly that the plate should not be taken away from them. the request was granted as a reward for the sacrifice they had made for the army. m. denon, one of the savans, caused a plate to be made of the same model, on which he had engraved the above sentence. at the sale of his collection of antiquities, &c., it was bought by lord howard for 2,890 francs. its intrinsic value and interest are much greater. a few years ago, there was found at catskill, in new york, a shekel of israel, of the time of our savior. on one side was the representation of a palm leaf, on the other a picture of the temple, with the words underneath, "holy jerusalem," in the hebrew tongue. relics like these, properly authenticated, have about them an inexpressible sacredness. [2] footnotes: 1. edward hunter was the second son and seventh child of edward and hannah hunter. he was born in newtown township, delaware county, pennsylvania. june 22, 1793. his paternal ancestors were from the north of england, and on his mother's side he was of welsh extraction. john hunter, his great-grandfather, passed over to ireland some time in the seventeenth century and served as a lieutenant of cavalry under william of orange at the battle of the boyne, where he was wounded. he afterwards came to america and settled in delaware county, pennsylvania, about twelve miles from philadelphia. edward hunter, esq., the bishop's father, was justice of the peace in delaware county for forty years. on his mother's side three generations back was robert owen of north wales, a man of wealth and character, a firm sympathizer with cromwell and the protectorate, who on the restoration of charles the second, refused to take the oath of allegiance, and was imprisoned for five years. after his release he emigrated to america and purchased property near the "city of brotherly love." like the founder of that city, robert owen was a quaker. his son george sat in the state legislature and held various positions of public trust (whitney). edward hunter finally settled in chester county, pennsylvania, where he purchased an extensive farm, and married ann standley, daughter of jacob and martha standley. here mormonism found him in 1839, through the preaching of some of the elders laboring in that vicinity, and mr. hunter extended to them the hospitality of his home. en route from washington to nauvoo, in the winter of 1839-40, the prophet joseph visited him, and for several days preached in the vicinity of the hunter homestead. other prominent elders of the church also visited the hunter home, among them the prophet's brother, hyrum. finally on the 8th of october, 1841, edward hunter was baptized by elder orson hyde, then on his way to jerusalem. this brings the biography of the future bishop of the church up to the time of his first appearance in nauvoo, on the 13th of september, 1841, and henceforth the events of his life will be closely interwoven in the history of the church. 2. to the sentiment here expressed by the prophet, no one will withhold his assent, but he will need to emphasize the phrase "properly authenticated," because it is unquestionably the case that many alleged early christian documents of the character of the above are spurious: and whether the above alleged formal sentence was really rendered by pontius pilate or not, may not be determined. as remarked by nearly all authorities upon this subject, it is probable that pilate made an official report to tiberius of both the condemnation and punishment of jesus christ. rev. j. r. beard, d. d., member of the historico-theological society of liepzig, and author of the article "pilate," in kitto's biblical literature, says: "the voice of antiquity intimates that pilate did make such a report; the words of justin martyr are: [second century] 'that these things were so done you may know from the 'acts' made in the time of pontius pilate.' a similar passage is found a little further on in the same work [i. e. justin's apology]. now when it is considered that justin's apology was a set defense of christianity, in the shape of an appeal to the heathen world through the persons of its highest functionaries, it must seem very unlikely that the words would have been used had no such document existed; and nearly as improbable that these 'acts' [of pilate] would have been referred to had they not been genuine." dr. lardner, who has, perhaps, more fully discussed the subject than any other writer upon it, decides that, "it must be allowed by all that pontius pilate composed some memoirs concerning our savior, and sent them to the emperor." (see lardner, vol. vi, p. 610.) and yet this very author says that the acts of pontius pilate, "and his letter to tiberius which we now have, are not genuine, but manifestly spurious." in smith's dictionary of the bible, it is stated that "we learn from justin martyr, tertullian, eusebius and others, that pilate made an official report to tiberius of our lord's trial and condemnation, and in a homily ascribed to, though marked as spurious by his benedictine editors, certain 'acts' or 'comments' of pilate, are spoken of as well known documents in common circulation." (article pilate.) then the author of this article on pilate--rev. henry wright phillott, student of christ church, oxford, adds: "that he, (pilate) made such a report is highly probable, and it may have been in existence in chrysostom's time; but the 'acts of pilate,' (acta pilati,) now extant in greek, and two latin epistles from him to the emperor, are certainly spurious;" and it is further said, "the number of extant 'acta pilati,' in various forms, is so large as to show that very early the demand created a supply of documents manifestly spurious, and we have no reason for looking on any one of those that remain as more authentic than the others." whether or not the above document in the text, purported to be pilate's formal sentence of death upon jesus is among the early christian documents that are spurious, i am not able to determine by any works at my command, and the modification in the sentence of the prophet above, which states, that "relics like these, _property authenticated_, have about them an inexpressible sacredness," would rather indicate the existence of doubt in his own mind as to the absolute certainty of the above document being genuine; and i by no means consider that he commits himself to the genuineness of the document by publishing it in the annals of the church. such documents are only inexpressibly sacred if the authentication is beyond question; and he does not here discuss that question. {422} {423} chapter xxv. the general conference of the church at nauvoo--doctrinal sermon by the prophet--baptism for the dead--angels and ministering spirits--epistle of the twelve reviewing status of the church. [sidenote: suit against geo. m. hinckle.] george m. hinckle, who robbed my house in far west while i was in prison, passing down the river with a flat boat, i commenced suit against him before the district court, now sitting at burlington, iowa. i sent elias smith, and geo. w. gee to attend to the suit; but hinckle gave security, and got it put off till spring. day stormy and cold, a few assembled, but conference did not organize. i received a letter from benjamin winchester, requesting to be excused from accompanying elder erastus snow on his mission to salem, massachusetts, on account of ill health and pecuniary embarrassments, and expressing his conviction that elder john e. page had means enough to accompany elder orson hyde to jerusalem. _saturday, october 2, 1841_. _minutes of the general conference of the church held at nauvoo_. conference met in the grove. the presidency being absent laying the corner stone of the nauvoo house, the meeting was called to order by president brigham young; the several quorums were arranged and seated in order. president brigham young opened conference by prayer. the conference then made choice of president joseph smith to preside, and elias smith and gustavus hills, clerks. meeting adjourned until 2 p. m. prayer by orson pratt. {424} _2 p. m_., president joseph smith opened the meeting. choir sung the 18th hymn. the president then read a letter from elder orson hyde, dated ratisbon, july 17, 1841, giving an account of his journey and success in his mission, which was listened to with intense interest; and the conference by vote, expressed their approbation of the style and spirit of said letter. the president then made remarks on the inclemency of the weather, and the uncomfortable situation of the saints with regard to a place of worship, and a place of public entertainment. the conference was then called upon by the president, to elect a general church clerk, in place of robert b. thompson, deceased. james sloan was nominated and elected. elder lyman wight nominated bishop george miller to preside over the high priests' quorum in place of don carlos smith, deceased. he was duly elected. president brigham young then presented the business commenced at the late special conference of the 16th of august with regard to the appointment of suitable and faithful men to the several important stations of labor in this and other countries. elder lyman wight addressed the conference on the importance of order, uniformity of instruction, and unanimity of effort to spread the work of the kingdom. president joseph smith made some corrections of doctrine, quoting i cor. xii: 28, showing the principle of order and unity in the offices of the priesthood. the patriarch hyrum smith made remarks disapproving of the course pursued by some elders in counteracting the efforts of the presidency to gather the saints, and in enticing them to stop in places not appointed for the gathering, particularly referring to the conduct of elder almon w. babbitt of kirtland. elders lyman wight, and henry w. miller testified that they had traveled in places where elder babbitt had been, on his return from his visit to nauvoo, [he had] taught doctrine contrary to the revelations of god, and detrimental to the interests of the church. moved and carried that elder almon w. babbitt be disfellowshiped until he shall make satisfaction. choir sang hymn 124. prayer by elder george a. smith. conference adjourned until tomorrow at nine o'clock. _sunday, 3_. conference assembled in nauvoo according to adjournment; prayer by elder heber c. kimball. president joseph smith, by request of the twelve apostles gave instructions on the doctrine of baptism for the dead, which were listened {425} to with intense interest by the large assembly. he presented baptism for the dead as the only way that men can appear as saviors on mount zion. the proclamation of the first principles of the gospel was a means of salvation to men individually; and it was the truth, not men, that saved them; but men, by actively engaging in rites of salvation substitutionally became instrumental in bringing multitudes of their kindred into the kingdom of god. he explained the difference between an angel and a ministering spirit; the one a resurrected or translated body, with its spirit ministering to embodied spirits--the other a disembodied spirit, visiting and ministering to disembodied spirits. jesus christ became a ministering spirit (while his body was lying in the sepulchre) to the spirits in prison, to fulfill an important part of his mission, without which he could not have perfected his work, or entered into his rest. after his resurrection he appeared as an angel to his disciples. translated bodies cannot enter into rest until they have undergone a change equivalent to death. translated bodies are designed for future missions. the angel that appeared to john on the isle of patmos was a translated or resurrected body [i. e. personage], jesus christ went in body after his resurrection, to minister to resurrected bodies. there has been a chain of authority and power from adam down to the present time. the best way to obtain truth and wisdom is not to ask it from books, but to go to god in prayer, and obtain divine teaching. it is no more incredible that god should _save_ the dead, than that he should _raise_ the dead. there is never a time when the spirit is too old to approach god. all are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. there is a way to release the spirits of the dead; that is by the power and authority of the priesthood--by binding not loosing on earth. this doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation. this glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties and distresses. for illustration, suppose the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they have been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature. one dies and is buried, having never heard the gospel of reconciliation; to the other the message of salvation is sent, he hears and {426} embraces it, and is made the heir of eternal life. shall the one become the partaker of glory and the other be consigned to hopeless perdition? is there no chance for his escape? sectarianism answers "none." such an idea is worse than atheism. the truth shall break down and dash in pieces all such bigoted pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of their corruption. many objections are urged against the latter-day saints for not admitting the validity of sectarian baptism, and for withholding fellowship from sectarian churches. yet to do otherwise would be like putting new wine into old bottles, and putting old wine into new bottles. what! new revelations in the old churches? new revelations would knock out the bottom of their bottomless pit. new wine into old bottles! the bottles burst and the wine runs out! what! sadducees in the new church! old wine in new leathern bottles will leak through the pores and escape. so the sadducee saints mock at authority, kick out of the traces, and run to the mountains of perdition, leaving the long echo of their braying behind them. he then referred to the [lack of] charity of the sects, in denouncing all who disagree with them in opinion, and in joining in persecuting the saints, who believe that even such may be saved, in this world and in the world to come (murderers and apostates excepted). this doctrine presents in a clear light the wisdom and mercy of god in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven and they judged according to the deeds done in the body. this doctrine was the burden of the scriptures. those saints who neglect it in behalf of their deceased relatives, do it at the peril of their own salvation. the dispensation of the fullness of times will bring to light the things that have been revealed in all former dispensations; also other things that have not been before revealed. he shall send elijah, the prophet, &c., and restore all things in christ. president joseph smith then announced: "there shall be no more baptisms for the dead, until the ordinance can be attended to in the lord's house; and the church shall not hold another general conference, until they can meet in said house. _for thus saith the lord_!" prayer by president hyrum smith. adjourned for one hour. afternoon conference opened by the choir singing hymn 105, and prayer by elder lyman wight. president brigham young addressed the elders at some length, on the importance of teaching abroad the first principles of the gospel, leaving the mysteries of the kingdom to be taught among the saints, {427} also on the propriety of many of the elders remaining at home, and working on the lord's house; and that their labors will be as acceptable to the lord as their going abroad, and more profitable for the church. that those who go abroad must take a recommend from the proper authorities, without which they will not be fellowshiped; and that those who go, and those who remain make consecrations more abundantly than heretofore. elder lyman wight followed with remarks of a similar purport; resigning his mission of gathering means for the temple and nauvoo house. the conference appointed elias higbee, john taylor, and elias smith, to petition congress for redress of wrongs sustained in missouri; and elder john taylor to present the petition. closed by the choir singing hymn 125, and prayer by president john smith. conference assembled on the morning of monday, the 4th. prayer by elder george a. smith. president joseph smith made a lengthy exposition of the condition of the temporal affairs of the church, the agency of which had been committed to him at a general conference in quincy--explaining the manner that he had discharged the duties involved in the agency, and the conditions of the lands and other property of the church. on motion, resolved: that elder reuben mcbride be invested with power of attorney to settle the business at kirtland, left in an uncertain condition by elder oliver grange, deceased. prayer by elder lyman wight. adjourned for one hour. afternoon conference opened. prayer by president john smith. elder lyman wight spoke at some length on the subject introduced in the former part of the day, and on the old debts and obligations that are frequently brought up from kirtland and missouri; one of which, in the form of a $50 note, he held in his hand, and proclaimed it as his text. on motion, voted unanimously, that the trustee-in-trust be instructed not to appropriate church property to liquidate old claims that may be brought forward from kirtland and missouri. president hyrum smith presented to the notice of the conference some embarrassment growing out of his signing as security, a certain obligation in kirtland in favor of mr. eaton. voted, that church property here shall not be appropriated to liquidate said claim. president brigham young made some appropriate and weighty remarks on the importance of more liberal consecrations and more {428} energetic efforts to forward the work of building the temple and nauvoo house; and after purchasing elder wight's text, by paying him fifty cents, tore it in pieces and gave it to the winds, saying, "go ye and do likewise, with all old claims against the church." choir sang hymn 104, and president hyrum smith closed by prayer. _tuesday, 5th_. conference opened by the choir singing hymn 274, and prayer by elder orson pratt. elder orson pratt, by request of president joseph smith, read a letter from smith tuttle, esq., one of the proprietors of the hotchkiss purchase, in reference to some misunderstanding in the adjustment of their claims, and conciliatory of any hard feelings growing out of such misunderstanding. president brigham young spoke on the contents of the letter, and expressed his earnest desire that the business might be speedily adjusted, and a proper title obtained by the church. elders lyman wight and hyrum smith followed with appropriate remarks. on motion, voted, that president joseph smith write to mr. hotchkiss on the subject. on motion by president joseph smith, voted, that the twelve write an epistle to the saints abroad, to use their influence and exertions to secure by exchange, purchase, donation, &c., a title to the hotchkiss purchase. president brigham young presented an appeal from the decision of the elders' quorum on a charge made against elder john a. hicks by dimick b. huntington for a breach of the ordinances of the city, for falsehood and schismatical conversation. after hearing the testimony in the case it was voted that elder john a. hicks be cut off from the church. closed by the choir singing hymn 275; prayer by president brigham young. adjourned for one hour. afternoon conference opened by the choir singing hymn 104, and prayer by elder orson pratt, who then read the minutes of a special conference held in nauvoo, august 16, 1841. president joseph smith made remarks explanatory of the importance of the resolutions and votes passed at that time on motion, voted, that this conference sanction the doings of said special conference. president brigham young proposed to the congregation, that those who would take laborers on the lord's house to board, while thus laboring, should manifest their willingness by rising and giving their names. about sixty persons arose. {429} conference closed by the choir singing hymn 284, and prayer by president brigham young. conference adjourned _sine die_. although the conference commenced under discouraging circumstances owing to the inclemency of the weather, yet a vast number of the brethren and visitors from abroad were present, and on saturday and sunday, the weather having become favorable, the congregation was immense. the greatest unanimity prevailed; business was conducted with the most perfect harmony and good feelings, and the assembly dispersed with new confidence in the great work of the last days. joseph smith, president. elias smith, gustavus hills, clerks. an earthquake at constantinople, occasioning extensive destruction of property. elder joseph beebee writes from new york that he has been preaching in that city, and has baptized twenty-nine. _wednesday, 6_.--elder woodruff arrived in nauvoo. elders kimball, richards, and woodruff laid hands on president young, who was very sick, and he recovered. _thursday, 7_. _minutes of a meeting of the council of the twelve_. elders brigham young, heber c. kimball, orson pratt, lyman wight, john taylor, wilford woodruff, and willard richards, of the quorum of the twelve apostles, assembled in council at the house of elder john taylor. voted, that elder john d. lee go on a mission to jackson and rutherford counties, tennessee. elder david evans, to augusta, iowa territory. elder elisha h. groves, to iowa county, wisconsin. elder hiram clark, to pike, brown, and adams counties, illinois. elder joseph ball, to south america. elder harrison sagers, to jamaica. elder william bosley, to utica, new york. elder amasa lyman, to new york city. elder arza adams to kingston, canada. elder lyman stoddard, to go with elisha h. groves to wisconsin. {430} elder phinehas h. young, to cincinnati, ohio. elder abraham palmer, to chicago, illinois. elder george w. gee, to pittsburg, pennsylvania. elder james blakesley, to nauvoo, illinois. elder john d. parker, to new orleans, louisiana. voted, that phinehas h. young be ordained to a high priest and recommended accordingly. that daniel garns be nominated for president of the elders' quorum. that a conference be held at father morley's, at lima, on saturday and sunday, the 23rd and 24th instant. that a committee of three, namely, brigham young, willard richards, and john taylor be a committee to draft an address to the eastern churches, as directed by the general conference. adjourned to bishop miller's tomorrow evening at 6 o'clock. brigham young, president. willard richards, clerk. _saturday, 9_. _copy of a letter to smith tuttle, esq.--the hotchkiss land troubles_. dear sir:--your kind letter of september was received during our conference, which is just over, containing a full and particular explanation of everything which gave rise to some feelings of disappointment in relation to our business transactions; and i will assure you it has allayed on our part every prejudice. it breathes the spirit of kindness and truth. i will assure you that we exceedingly regret that there has been any ground for hardness and disappointment. but as far as i am concerned, i must plead innocent, and you will consider me so, when you come to know all the facts. i have done all that i could on my part. i will still do all that i can. i will not leave one stone unturned. now the facts are these: i sent my brother hyrum, and doctor galland with means in their hands--say not money--but with power to obtain either property or money which was necessary to enable them to fulfill the contract i made with mr. hotchkiss. my brother hyrum was under the necessity of returning to this place on account of his ill health, leaving the business in the hands of dr. galland, with the fullest expectation that he would make over the property or money to mr. hotchkiss, and make everything square so far as the interest is concerned, if not the principal. he was instructed to pay the interest that had accrued, and should accrue up to the fall of 1842, so as to be in advance of our indebtedness. {431} i had also made arrangements with the eastern churches, and had it in my power to deed over lands for the whole debt, and had expected that an arrangement of that kind would have been entered into. i am well assured that dr. galland did not look for any means whatever, to pay the interest at any rate, if not the principal; and, why he has not done according to my instructions, god only knows. i do not feel to charge him with having done wrong, until i can investigate the matter, and ascertain to a certainty where the fault lies. it may be through sickness or disaster, this strange neglect has happened. i would to god the thing had not happened. when i read mr. hotchkiss' letter, i learned that he was dissatisfied. i thought that he meant to oppress me, and felt accordingly mortified and sorrowful in the midst of affliction, to think that he should distrust me for a moment that i would not do all that was within my power. but upon having an explanation of the whole matter, my feelings are changed, and i think that you all have had cause for complaining. but you will in the magnanimity of your good feelings, certainly not blame me when you find that i have discharged an honorable duty on my part. i regret exceedingly that i did not know some time since what i now know, that i might have made another effort before it got so late. cold weather is now rolling in upon us. i have been confined here this season by sickness, and various other things that were beyond my control; such as having been demanded by the governor of missouri, of the governor of this state, and he did not have moral courage enough to resist the demand, although it was founded in injustice and cruelty. i accordingly was taken prisoner, and they put me to some ten or eleven hundred dollars' expense and trouble, such as lawyer's fees, witnesses, &c., &c., before i could be redeemed from under the difficulty. but i am now clear of them once more. and now in contemplating the face of the whole subject, i find that i am under the necessity of asking a little further indulgence--say, till next spring, so that i may be enabled to recover myself, and then, if god spares my life, and gives me power to do so, i will come in person to your country, and will never cease my labors until the whole matter is completely adjusted to the full satisfaction of all of you. the subject of your debt was fairly presented before our general conference held on the first of this month, consisting of ten thousand people for their decision on the wisest and best course in relation to meeting your demands. the twelve, as they are denominated in the _times and seasons_ were ordered by the conference to make arrangements in the eastern branches of the church, ordering them to go to you and turn over their {432} property as you and they might agree, and take up our obligations and bring them here, and receive property here for them; and i have been ordered by the conference to write this letter to you, informing you of the measures which are about to be taken to make all things right. i would inform you that dr. galland has not returned to the western country as yet. he has a considerable amount of money in his hands, which was to have been paid to you, as we intended. he is on his way, for aught we know, and is retarded in his journey by some misfortune or other. he may return, however, as yet, and give a just and honorable account of himself. we hope this may be the case. i am sorrowful on account of your disappointments. it is a great disappointment to me, as well as to yourselves. as to the growth of our place, it is very rapid, and it would be more so, were it not for sickness and death. there have been many deaths, which leaves a melancholy reflection, but we cannot help it. when god speaks from the heavens to call us hence, we must submit to his mandates. and as for your sincerity and friendship, gentlemen, we have not the most distant doubt of it. we will not have any. we know it is for your interest to do us good, and for our welfare and happiness to be punctual in fulfillment of all our vows, and we think for the future you will have no cause for complaint. we intend to struggle with all our misfortunes in life, and shoulder them up handsomely, like men. we ask nothing, therefore, but what ought to be required between man and man, and by those principles which bind man to man, by kindred blood, in bearing our own part in everything which duty calls us to do, as not inferior to any of the human race; and we will be treated as such, although we differ with some in matters of opinion in things (viz., religious matters), for which we only feel ourselves amenable to the eternal god. and may god forbid that pride, ambition, a want of humanity, in any degree of importance, should have any unjust dominion in our bosoms. we are the sons of adam. we are the free born sons of america, and having been trampled upon, and our rights taken from us--even our constitutional rights, by a good many who boast themselves of being valiant in freedom's cause, while their hearts possess not a spark of its benign and enlightening influence--will afford a sufficient excuse, we hope, for any harsh remarks that may have been dropped by us, when we thought there was an assumption of superiority designed to gall our feelings. we are very sensitive as a people--we confess it: but we want to be pardoned for our sins, if any we have committed. with regard to the {433} time when the first payment of interest should be called for, it appears we misunderstood each other, but suffice it to say, that it shall not prevent our making arrangements concerning the whole matter. it is still, however, my firm conviction that my understanding concerning the interest was correct. i remain, gentlemen, with sentiments of respect, yours, &c., joseph smith. _monday, 10_.--the twelve met for the purpose of counsel, and spent most of the day in visiting the sick. elder erastus snow writes from northbridge, massachusetts. he had been laboring in salem and vicinity four weeks, organized a branch of thirty members, and the prospects are flattering. _tuesday, 12_. _an epistle of the twelve apostles, to the brethren scattered abroad on the continent of america, greeting_: beloved brethren:--it seemeth good to us to write unto you at this time concerning the great things of the kingdom of our god, and more especially as we have been called upon by the late general conference so to do, that the work may not be hindered, but that all may understand their privilege and duty in this day of glorious events, so that by exercising themselves therein, they may attain unto those blessings which god has in store for his people in the last days. we have abundant occasion, and we rejoice exceedingly at the privilege we have had of beholding so many thousands of our brethren and sisters as were assembled at the late conference; and for the perfect harmony and good feeling which prevailed throughout all their deliberations; for the great amount of valuable instructions by president joseph smith and others; and for the disposition which we have seen manifested, by all who were present, to carry into effect all those noble plans and principles which were derived from heaven, and have been handed down to earth to carry forward the great and glorious work which is already commenced, and which must be consummated to secure the salvation of israel. while the minutes of the general conference are before you, which will be read with interest by every lover of zion, we shall recapitulate some items, and detail more particularly to the understanding of those who had not the privilege of being present on that interesting occasion, {434} the past, present and future situation and prospects of the church, and the stakes, and those things which immediately concern their best interests. a short time since, and the saints were fleeing from their enemies. whippings, imprisonments, tortures, and death stared them in the face, and they were compelled to seek an asylum in a land of strangers. they sought, they found it within the peaceful bosom of illinois--a state whose citizens are inspired with a love of liberty, whose souls are endowed with those noble principles of charity and benevolence which ever bid the stranger welcome, and minister to his wants; in this state, whose soil is vieing with its citizens in all that is good and lovely, the saints have found a resting place where, freed from tyranny and mobs, they are beginning to realize the fulfillment of the ancient prophets--"they shall build houses and inhabit them, plant vineyards and eat the fruit thereof, having none to molest or make afraid." in this city, the church has succeeded in securing several extensive plats of land, which have been laid out in city lots, a part of which have been sold, a part has been distributed to the widow and orphan, and a part remains for sale. these lots are for the inheritance of the saints, a resting place for the church, a habitation for the god of jacob; for here he has commanded a house to be built unto his name where he may manifest himself unto his people as in former times, when he caused the ark, the tabernacle, and the temple to be reared, and the cloud, and the fire to rest down thereon; and not that the temple be built only, but that it be completed quickly, and that no more general conference be held, till it shall be held therein; and that the nauvoo house be finished for the accommodation of the brethren from afar, and the stranger who shall come up hither to inquire after the work of the lord, and worship in his temple. scores of brethren in this city have offered to board one and two laborers each, till the temple is completed, many have volunteered to labor continually, and the brethren generally are giving one-tenth part of their time, or one-tenth part of their income, according to circumstances; while those sisters who can do nothing more, are knitting socks and mittens, and preparing garments for the laborers, so that they may be made as comfortable as possible during the coming winter. in view of these things we would invite our brethren for many miles distant around us, to send in their teams for drawing stone, lumber, and materials for the building; and at the same time load their wagons with all kinds of grain and meat, provisions, and clothing, and hay, and provender in abundance, that the laborer faint not, and the teams be made strong; also that journeymen stonecutters, &c., come, bringing their tools with them, and enlist in the glorious enterprise. {435} most of the plats in this city before referred to, as well as several farms and large lots of land in this, and adjoining counties are paid for, and secured to the church by good and sufficient titles; while the town plat for the town of warren, near warsaw, is secured on such conditions that the brethren can be accommodated with lots on very reasonable terms; but the large plat in nauvoo, purchased of messrs. hotchkiss, tuttle & co., of new haven, connecticut, remains unpaid for, and the time has now arrived, when it is very desirable on the part of the church, as well as on the part of the gentlemen of whom it was purchased, that payment should be made, and a warrantee title secured; to accomplish which we have been called upon by the united voice of the general conference to address the churches in the eastern states, to advise with the brethren in those regions, and devise ways and means whereby this debt may be liquidated, hotchkiss & co. satisfied, the plat secured to the church, and the brethren in the east at the same time transfer their real estate from the place where it now is, to this city or region of country, according to their desire. the contract for the "hotchkiss purchase" in nauvoo, consisting of upwards of five hundred acres, was entered into on or about the 9th of august, 1839, for the specified sum of fifty-three thousand five hundred dollars, and security was given to messrs. horace r. hotchkiss, smith tuttle and john gillet, for the amount of the same, in two notes of equal amount, one payable in ten years, and the other in twenty years from the date thereof; signed by messrs. hyrum smith, joseph smith and sidney rigdon. in august last interest to the amount of six thousand dollars or upwards had accumulated on said notes, which it has not been in the power of the church to pay up to the present time. the nature of this purchase and the situation of the church is such, that it is necessary that the notes should be taken up, the interest stopped, and a warrantee title secured immediately; a correspondence is now in progress with messrs. hotchkiss and co., to effect this thing, and bring forward a final settlement. but, say you, what can we do to accomplish this great and desirable object? let the brethren in the eastern states who have lands which they wish to dispose of, so that they may remove hither, and secure to themselves an inheritance among the saints either in the cities or farms in the vicinity, and are willing to have their lands in the east made over to messrs. hotchkiss and co. towards the payment of the foregoing notes, communicate with us immediately, at this place, stating to us the extent and value of their property. then, as soon as we shall have received communications concerning property, sufficient to cancel the obligations, and the necessary preliminaries are understood with messrs. hotchkiss and co., we will dispatch {436} an agent to new haven to complete the negotiation, transfer your property, take up the notes and secure a deed; and those whose property is thus transferred can have the value thereof here in city lots or lands in the vicinity; and thus your property will prove to you as good as money, inasmuch as you desire to emigrate; and you will no longer be obliged to tarry afar off because that money is so scarce you cannot sell and get your pay. if there are those among you to whom god has given in abundance, and they desire to appropriate some portion thereof for the benefit of his people, for the redemption of zion, for a blessing to the widows of those who have been slain for the word of god,--and been buried in a well,--for a sustenance to their fatherless children, and provide for them a habitation, they cannot do it more effectually than by devoting a portion of their sustenance toward liquidating this claim. to those brethren who live so far distant that they cannot send in their loaded teams, and yet desire to assist in building the lord's house, we would say, gather yourselves together and bring of your substance, your silver, and gold, and apparel, and of your superabundance cast into the treasury of the lord, and see if he will not pour you out a blessing till there is not room enough to receive it. brethren, the blessings of the kingdom are for you, for the body of christ, for all the members, and god will help those who will help themselves, and bless those who will bless each other, and do as they would be done unto. the gold and the silver is the lord's; all the treasures of the earth, the flocks and the herds of the fields, and the cattle on the thousand hills are his; if he were hungry, would he crave thy food, or thirsty, would he ask thy drink? nay! he would only ask that which was his own, he would feast on his own flocks and quench his thirst at his own springs. this god is the god of the saints, he is your god and he has made you stewards of all that has been committed to you, and will require his own with usury, and will you not be faithful in a little, that you may be made rulers over many cities? yes, you will, we know you will. the journeyings, and gatherings and buildings of the saints are nothing new, and as they are expecting, looking and praying for the completion of the dispensation of the fullness of times, they must also expect that their progress will be onward, or they will be of no avail, for what is not of faith is sin, and can you believe that god will hear your prayers and bring you on your journey, gather you and build your houses, and you not put forth your hand or make one exertion to help yourselves? no. therefore, inasmuch as the saints believe that father abraham journed to a distant land at the command of the highest, where himself and household, (whose household we are if we keep the commandments) might enjoy the fruits of their labors unmolested, {437} and worship the god of heaven according to the dictates of their own conscience and his law; that his seed afterwards gathered to canaan, the land of promise; that the people of god were commanded to build a house where the son of man might have a place to lay his head, and the disciples be endowed with power from on high, and were with one accord in one place; they must also believe that this dispensation comprehends all the great works of all former dispensations; and that the children must gather as did the fathers, must build a house where they may be endowed, and be found together worshiping and doing as their fathers did when jehovah spake, and the angels of heaven ministered unto them; and if these things are not in this generation, then we have not arrived at the dispensation of the fullness of times as we anticipate, and our faith and prayers are vain. is it possible that we labor in vain and toil for nought, and that we shall be disappointed at the last? no! we know assuredly that the set time to favor zion has come, and her sons and daughters shall rejoice in her glory. the time has come when the great jehovah would have a resting place on earth, a habitation for his chosen where his law shall be revealed, and his servants be endowed from on high, to bring together the honest in heart from the four winds; where the saints may enter the baptismal font for their dead relatives, so that they may be judged according to men in the flesh, and live according to god in the spirit, and come forth in the celestial kingdom; a place over which the heavenly messengers may watch and trouble the waters as in days of old, so that when the sick are put therein, they shall be made whole; a place wherein all the ordinances shall be made manifest, and the saints shall unite in the songs of zion, even praise, thanksgiving and hallelujahs to god and the lamb, that he has wrought out their deliverance, and bound satan fast in chains. what then shall we do? let us all arise, and with one united and mighty exertion, by the strength of israel's god, oppose the powers of darkness, and every being and principle that may rise up against us and complete the work already commenced. let us not for a moment lend an ear to evil and designing men who would subvert the truth and blacken the character of the servant of the most high god, by publishing abroad that the prophet is enriching himself on the spoils of the brethren. when brother joseph stated to the general conference the amount and situation of the property of the church, of which he is trustee-in-trust by the united voice of the church, he also stated the amount of his own possessions on earth; and what do you think it was? we will tell you: his old charley (a horse) given him in kirtland, two pet deer, two old turkeys and four young ones, the old cow given him by a {438} brother in missouri, his old major, (a dog) his wife, children and a little household furniture; and this is the amount of the great possessions of that man whom god has called to lead his people in these last days, this is the sum total of the great estates, the splendid mansions and noble living of him who has spent a life of toil and suffering, of privation and hardships, of imprisonments and chains, of dungeons and vexatious lawsuits, and every kind of contumely and contempt ungodly men could heap upon him, and last of all report him as rolling in wealth and luxury which he had plundered from the spoils of those for whose good he had thus toiled and suffered. who would be willing to suffer what he has suffered, and labor near twenty years, as he has done, for the wealth he is in possession of? brethren, in view of all these things, let us be up and doing. let those in the eastern states use all diligence in communicating to us their ability to assist in the hotchkiss payment, being assured that no exertion they can make will equal what has already been made for them and the church generally; and let all the saints come up to the places of gathering, and with their mites and their abundance as god has given them in trust, help to build up the old waste places which have been thrown down for many generations, knowing that when they are completed they will belong unto the people of the most high god, even the meek, the honest in heart, they shall possess all things, in the due time of the lord. be not covetous, but deal in righteousness, for what the saints shall not possess by purchase and in righteousness they shall not possess, for no unrighteous thing can enter into the kingdom; therefore beloved brethren, deal gently, love mercy, walk humbly before god, and whatever your hands find to do, do it with your might, keeping all the commandments, and then, whether in life or in death, all things will be yours, whether they be temples or lands, houses or vineyards, baptisms or endowments, revelations or healings, all things will be yours, for you will be christ's and christ is god's. brigham young, heber c. kimball, orson pratt, lyman wight, john taylor, wilford woodruff, george a. smith, willard richards. nauvoo, october 12, 1841. {439} chapter xxvi. affairs in kirtland and nauvoo--epistle of the twelve to the saints in the british islands--orson hyde's prayer on the mount of olives, dedicating the holy land preparatory to the return of the tribes of israel. _wednesday, october 20, 1841_.--the following extract of a letter from elder hyde, dated jaffa, october 20, 1841, on his way to jerusalem. _extract from orson hyde's letter_. on my passage from beyrut to this place (jaffa) night before last, at one o'clock, as i was meditating on the deck of the vessel, as she was beating down against a sultry wind, a very bright glittering sword appeared in the heavens, about six feet in length, with a beautiful hilt, as plain and complete as any cut you ever saw; and what is still more remarkable, an arm with a perfect hand stretched itself out, and took hold of the hilt of the sword. the appearance really made my hair rise, and the flesh, as it were, crawl on my bones. the arabs made a wonderful outcry at the sight. allah! allah! allah! [o lord, o lord, o lord] was their exclamation all over the vessel. i mention this because you know there is a commandment of god for me, which says, "unto you it shall be given to know the signs of the times, and the sign of the coming of the son of man." yours in christ, orson hyde. _saturday, 23_.--i attended the city council. _minutes of conference held at lima_. lima [adams county, illinois] conference convened pursuant to previous appointment. elders brigham young, john taylor, and willard {440} richards, of the twelve apostles, were in attendance. elder brigham young was unanimously chosen president, and james c. snow, clerk of the conference. president young then made some preliminary remarks, setting forth and explaining the object of the meeting; followed by president isaac morley. elder james c. snow then represented the branch of the church at lima, consisting of 424 members, including 9 high priests, 32 elders, 4 priests, 5 teachers, and 4 deacons, mostly in good standing. president young, elders taylor and richards, then made some very appropriate remarks, showing and proving the absolute necessity of finishing and completing the house of the lord now building in nauvoo, in preference to anything else that can be done, either by mental or physical exertion, in spreading light, knowledge, and intelligence among the nations of the earth. conference adjourned till tomorrow, ten o'clock. in the evening president morley met with his counselors together with president young, elders taylor, and richards, and brethren of the lima branch, for the purpose of entering into certain resolutions necessary, in order to become more active in forwarding the work on the house of the lord. after much deliberation, it was moved and seconded, that all those who are willing to consecrate one tenth of their time and property to the building of the temple at nauvoo, under the superintendence of president morley and counselors, to signify it by the uplifted hands; when the motion was carried unanimously. sunday morning, at ten o'clock conference met pursuant to adjournment. elder john taylor delivered an address, upon the object of christ's mission into this world, the resurrection and redemption of the saints, and pointed out very clearly the course to be pursued in order to become the sons of god, through the ordinances of the gospel, that the saints may, at last, be exalted at the right hand of god, to dwell with him eternally in the heavens. after an intermission of one hour, the sacrament was administered by president young and elder richards. the minutes of the conference were then read and accepted. president young made some very just remarks on the priesthood, authority, and calling. conference adjourned _sine die_. benediction by president morley. brigham young, president, james c. snow, clerk. {441} _extract of a letter from parley p. pratt--emigration of saints, and status of the work in england_. manchester, england. on the 20th of september, the ship _tyrean_ sailed from liverpool for new orleans, under a charter of the latter-day saints; she had upwards of two hundred saints on board, with elder joseph fielding at their head. by chartering [the vessel] we saved the company [of saints] at least 500 or 600 dollars. the splendid new ship _chaos_, 1,200 tons burthen, will sail on the 5th of november, under our charter. she will have from one to two hundred saints on board, with patriarch peter melling at their head. the saints in this country are generally rejoicing, and filled with the testimony of jesus. great zeal is manifested by the officers in general, of whom there are probably more than a thousand. we are increasing in numbers, and in gifts and blessings. new branches of the church are rising in many places, and great additions made to the old ones. manchester and vicinity has poured forth a stream of emigration for the last eighteen months, and still we numbered at our conference, two weeks ago, nearly sixteen hundred members, and between one and two hundred officers; all these within one hour's journey of manchester. there has been a general time of pruning; we have cut off upwards of one hundred members from this conference in a few months; this causes the young and tender branches to grow with double vigor. _thursday, 28_. _copy of a letter of attorney from joseph smith, "sole trustee in trust for the church of jesus christ of latter-day saints," to reuben mcbride, of kirtland, ohio_. know all men by these presents, that i, joseph smith, of nauvoo, hancock county, and state of illinois, "sole trustee in trust for the church of jesus christ of latter-day saints," have made, constituted and appointed, and by these presents do make, constitute, and appoint, reuben mcbride, of kirtland, lake county, and state of ohio, my true and lawful attorney for me and in my name, and for my use as "sole trustee in trust for the church of jesus christ of latter-day saints," to ask, demand, sue for, recover, and receive all such sum or sums of money, debts, goods, wares, and other demands which are or shall be due, owing, payable, or belonging to me, as trustee in trust as aforesaid, by any manner or means whatsoever; also, to dispose of in my name, to grant, bargain, sell, release, and confirm all or any part of my real estate as trustee in trust as aforesaid, in and about kirtland, lake county, and state of ohio, and throughout any of the northern and {442} eastern states, and to receive all such sum or sums of money accruing therefrom, for me and for my use as sole trustee in trust for the church of jesus christ of latter-day saints, and to take up the power of attorney which i gave to oliver granger, and all the papers and obligations of every description specified therein, or in his possession by virtue thereof, and to settle the same in my name, for me and for my use as above described; and i, as trustee in trust as aforesaid, hereby give and grant unto the said reuben mcbride, my attorney, full power and authority in and about the premises, to have, use, and take all lawful ways and means in my name for the purposes aforesaid, and upon the receipt of any such debts, dues, or sums of money (as the case may be), acquittances, or other sufficient discharges, for me and in my name as aforesaid trustee, to make and give, and generally to do all other acts and things in the law whatsoever needful and necessary to be done, in the before mentioned places, for me and in my name as aforesaid trustee, to do, execute, and perform, as fully and to all intents and purposes, as i might or could do, if personally present. hereby ratifying all and whatsoever my said attorney shall, in the place above specified, by virtue hereof. in witness whereof i have hereunto set my hand and seal this 28th day of october, 1841. joseph smith, (l. s.) witness: john taylor, john s. fullmer. _friday, 29_.--those of the twelve apostles who were in nauvoo, met in council. _saturday, 30_.--i attended the city council, and spoke against the council remitting a fine assessed against john eagle by a jury of twelve men, considering that the jury might be as sensible men as any of the city council, and i asked the council not to remit the fine. lyman wight, willard richards, and wilford woodruff were elected councilors, and hiram kimball and george w. harris, aldermen. in obedience to an order from the mayor, i called out two companies of the nauvoo legion, and removed a grog shop kept by pulaski s. cahoon, which had been declared a nuisance by the city council. _sunday, 31_.--i was in council with the brethren at brother hyrum's office. {443} attended a council with the twelve apostles. benjamin winchester being present, complained that he had been neglected and misrepresented by the elders, and manifested a contentious spirit. i gave him a severe reproof, telling him of his folly and vanity, and showing him that the principles which he suffered to control him would lead him to destruction. i counseled him to change his course, govern his disposition, and quit his tale-bearing and slandering his brethren. i instructed the council on many principles pertaining to the gathering of the nations, the wickedness and downfall of this generation, &c. after having received the following minutes--"a conference was held at kirtland, ohio, oct. 2, 1841. almon w. babbitt, president, and william w. phelps, clerk. resolved, that thomas burdick, bishop of kirtland, and his counselors, be constituted a company to establish a press in kirtland, and publish a religious paper, entitled _the olive leaf_, and that the saints adjacent be solicited to carry the above resolution into effect"--my brother hyrum wrote to the brethren in kirtland, of which the following is an extract- _excerpt of hyrum smith's letter to the saints in kirtland--disapproving of certain plans for building up kirtland_. all the saints that dwell in that land are commanded to come away, for this is "thus saith the lord;" therefore pay out no moneys, nor properties for houses, nor lands in that country, for if you do you will lose them, for the time shall come, that you shall not possess them in peace, but shall be scourged with a sore scourge; yet your children may possess them, but not until many years shall pass away; and as to the organization of that branch of the church, it is not according to the spirit and will of god; and as to the designs of the leading members of that branch relative to the printing press, and the ordaining of elders, and sending out elders to beg for the poor, are not according to the will of god; and in these things they shall not prosper, for they have neglected the house of the lord, the baptismal font, in this place, wherein their dead may be redeemed, and the key of knowledge that unfolds the dispensation of the fullness of times may be turned, and the {444} mysteries of god be unfolded, upon which their salvation, and the salvation of the world, and the redemption of their dead depends; for "thus saith the lord," there shall not be a general assembly for a general conference assembled together until the house of the lord and the baptismal font shall be finished; and if we are not diligent the church shall be rejected, and their dead also, saith the lord. "therefore, dear brethren, any proceedings of the saints otherwise than to put forth their hands with their might to do this work, is not according to the will of god, and shall not prosper; therefore, tarry not in any place whatever, but come forth unto this place from all the world, until it is filled up, and polished, and sanctified according to my word, saith the lord. come ye forth from the ends of the earth, that i may hide you from mine indignation that shall scourge the wicked, and then i will send forth and build up kirtland, and it shall be polished and refined according to my word; therefore your doings and your organizations and designs in printing, or any of your councils, are not of me, saith the lord, even so. amen." hyrum smith, patriarch for the whole church. _monday, november 1_.--i attended the city council, spoke and acted on many local matters, and contended at great length against paying the owner of a city nuisance, damages sustained by the removal of that nuisance. [1] {445} sidney rigdon resigned his seat in the city council, on account of ill health. _tuesday, 2_.--i executed letters today revoking the power of attorney given to almon w. babbitt. _saturday, 6_.--wilford woodruff took the oath as a councilor in the city council. _sunday, 7_.--elder william o. clark preached about two hours, reproving the saints for a lack of sanctity, and a want of holy living, enjoining sanctity, solemnity, and temperance in the extreme, in the rigid sectarian style. [sidenote: reproof of william o. clark.] i reproved him as pharisaical and hypocritical and not edifying the people; and showed the saints what temperance, faith, virtue, charity, and truth were. i charged the saints not to follow the example of the adversary in accusing the brethren, and said, "if you do not accuse each other, god will not accuse you. if you have no accuser you will enter heaven, and if you will follow the revelations and instructions which god gives you through me, i will take you into heaven as my back load. if you will not accuse me, i will not accuse you. if you will throw a cloak of charity over my sins, i will over yours--for charity covereth a multitude of sins. what many people call sin is not sin; i do many things to break down superstition, and i will break it down;" i referred to the curse of ham for laughing at noah, while in his wine, but doing no harm. noah was a righteous man, and yet he drank wine and became intoxicated; the lord did not forsake him in consequence thereof, for he retained all the power of his priesthood, and when he was accused by canaan, he cursed him by the priesthood which he held, and the lord had respect {446} to his word, and the priesthood which he held, notwithstanding he was drunk, and the curse remains upon the posterity of canaan until the present day. in the p. m., i attended a council of the elders at my council room, relative to some affairs in which my brother william was interested. [sidenote: dedication of the baptismal font.] _monday, 8_.--at five o'clock p. m., i attended the dedication of the baptismal font in the lord's house. president brigham young was spokesman. the baptismal font is situated in the center of the basement room, under the main hall of the temple; it is constructed of pine timber, and put together of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep, the moulding of the cap and base are formed of beautiful carved work in antique style. the sides are finished with panel work. a flight of stairs in the north and south sides lead up and down into the basin, guarded by side railing. the font stands upon twelve oxen, four on each side, and two at each end, their heads, shoulders, and fore legs projecting out from under the font; they are carved out of pine plank, glued together, and copied after the most beautiful five-year-old steer that could be found in the country, and they are an excellent striking likeness of the original; the horns were formed after the most perfect horn that could be procured. the oxen and ornamental mouldings of the font were carved by elder elijah fordham, from the city of new york, which occupied eight months of time. the font was enclosed by a temporary frame building sided up with split oak clapboards, with a roof of the same material, and was so low that the timbers of the first story were laid above it. the water was supplied from a well thirty feet deep in the east end of the basement. this font was built for the baptisms for the dead until {447} the temple shall be finished, when a more durable one will supply its place. i received a letter from n. k. whitney, stating that he had purchased $5,000 worth of goods for me; and that he should visit kirtland before his return home. up to this period a series of storms and earthquakes have desolated parts of the two sicilies. a second english edition of the saints' hymn book has been issued by elder parley p. pratt. a great part of vicksburg, mississippi, has been consumed by fire. _saturday, 13_.--i attended the city council, and moved that the mayor and recorder of the city receive each one hundred dollars per annum for their services, which became a law. i also presented a bill for "an ordinance concerning vagrants and disorderly persons," which passed into an ordinance as follows- _an ordinance concerning vagrants and disorderly persons_. be it ordained by the city council of the city of nauvoo, that all vagrants, idle, or disorderly persons; persons found drunk in or about the streets; all suspicious persons; persons who have no fixed place of residence, or visible means of support, or cannot give a good account of themselves; persons guilty of profane and indecent language or behavior; persons guilty of using indecent, impertinent, or unbecoming language towards any city officer when in the discharge of his duty, or of menacing, threatening or otherwise obstructing said officer, shall on conviction thereof before the mayor or municipal court, be required to enter into security for good behavior for a reasonable time, and indemnify the corporation against any charge, and in case of refusal or inability to give security, they shall be confined to labor for a time not exceeding ninety days, or be fined in any sum not exceeding five hundred dollars, or be imprisoned not exceeding six months or all, [i. e. or both imprisonment and fine] at the discretion of said mayor or court. i also presented a bill for "an ordinance in relation to appeals," which passed unanimously. i also argued before the council the right of taxation, but {448} that the expense of the city did not require it at present. _sunday, 14_.--i preached to a large congregation at the temple. nine of the twelve apostles met in council, to prepare an epistle to the saints in europe. _monday, 15_. _an epistle of the twelve apostles to the saints scattered abroad in england, scotland, ireland, wales, the isle of man, and the eastern continent, greeting_: beloved brethren:--we rejoice and thank our heavenly father daily in your behalf, that we hear of your faithfulness and diligence in the great work unto which you have been called, by the holy spirit, through the voice of the servants of the most high, who have been, and are now amongst you, for the purpose of instructing you in those principles which are calculated to prepare the children of men for the renovation of the earth, and the restitution of all things spoken by the prophets. several months have passed away, since we bid adieu to our brethren and sisters on the islands of the sea, and passed over the great deep to our homes, our kindred, the bosom of the church, and the stakes of zion: but neither time nor distance can efface from our memories the many expressions of kindness which we have heard from your lips and experienced from your hands, which have so often ministered to our necessities, while we were wandering in your midst, like our master, having no place to lay our heads, only as furnished by your liberality and benevolence; and it is a subject of no small consolation to us that we have this testimony of so many of you, that you are the disciples of the lord jesus; [2] and we give you our warmest thanks, and our blessing, that you have not only ministered unto us, but that you continue to minister to our brethren who are still laboring amongst you, for which an hundred fold shall be returned unto your bosoms. after parting with the saints in liverpool, and sailing thirty days, much of the time against head winds, with rough seas, which produced much sea sickness among the brethren and sisters who accompanied us, we arrived in the city of new york, where we were received by the brethren with open hearts, and by whom we were entertained most cordially some days, till we were rested from the fatigues of the ship: we were then assisted on our journey, and taking different routes, and {449} visiting many of the churches in different states, we have all safely arrived in this city. in our travels in this land, we have discovered a growing interest among the people generally, in the great work of the lord. prejudice is giving way to intelligence; darkness to light; and multitudes are making the important discovery that error is abroad in the earth, and that the signs of the times proclaim some mighty revolution among the nations. the cry is from all quarters, send us elders to instruct us in the principles of your religion, that we may know why it is that you are had in derision by the multitude, more than other professors are. teach us of your principles and your doctrines, and if we find them true we will embrace them. the saints are growing in faith, and the intelligence of heaven is flowing into their understanding, for the spirit of the lord is with them, and the holy ghost is instructing them in things to come. the spirit of union is increasing, and they are exerting themselves to come up to the gathering of the faithful, to build up the waste places and establish the stakes of zion. since our arrival in this place there has been one special and one general conference of the church, and the twelve have been called to tarry at home for a season, and stand in their lot next to the first presidency, and assist in counseling the brethren, and in the settling of immigrants, &c.; and the first great object before us, and the saints generally, is to help forward the completion of the temple and the nauvoo house--buildings which are now in progress according to the revelations, and which must be completed to secure the salvation of the church in the last days; for god requires of his saints to build him a house wherein his servants may be instructed, and endowed with power from on high, to prepare them to go forth among the nations, and proclaim the fullness of the gospel for the last time, and bind up the law, and seal up the testimony, leaving this generation without excuse, and the earth prepared for the judgments which will follow. in this house all the ordinances will be made manifest, and many things will be shown forth, which have been hid from generation to generation. the set time to favor the stakes of zion is at hand, and soon the kings and the queens, the princes and the nobles, the rich and the honorable of the earth will come up hither to visit the temple of our god, and to inquire concerning his strange work; and as kings are to become nursing fathers, and queens nursing mothers in the habitations of the righteous, it is right to render honor to whom honor is due; and therefore expedient that such, as well as the saints, should have a comfortable house for boarding and lodging when they come hither, and it is according to the revelations that such a house should be built. {450} the foundations of this house, and also of the temple, are laid; and the walls of the basement stories of each nearly completed; and the finishing of the whole is depending on the exertions of the saints. every saint on earth is equally interested in these things, and all are under equal obligations to do all in their power to complete the buildings by their faith, and by their prayers, with their thousands and their mites, their gold and their silver, their copper and their zinc, their goods and their labors, until the top stone is laid with shoutings, and the place is prepared to be filled with the glory of the highest; and if there are those among you who have more than they need for the gathering, and for assisting the destitute who desire to gather with them, they cannot make a more acceptable offering unto the lord, than by appropriating towards the building of his temple. he that believeth shall not make haste, but let all the saints who desire to keep the commandments of heaven and work righteousness, come to the place of gathering as soon as circumstances will permit. it is by united efforts that great things are accomplished, and while the saints are scattered to the four winds, they cannot be united in action, if they are in spirit; they cannot all build at one city, or lift at one stone of the great temple, though their hearts may all desire the same thing. we would not press the subject of the gathering upon you, for we know your hearts, and your means; and so far as means fail, let patience have its perfect work in your souls, for in due time you shall be delivered, if you faint not. we are not altogether ignorant of the increase of difficulty among the laboring classes in england since our departure through the stoppage of factories and similar occurrences, and we would counsel those who have, to impart unto those who have not, and cannot obtain; remembering that he who giveth unto the poor lendeth unto the lord, and he shall receive in return four fold. the idler shall not eat the bread of the laborer; neither must he starve who would [labor] but cannot find employment. inasmuch as ye desire the fullness of the earth, let not the cries of the widow, the fatherless and the beggar ascend to heaven, or salute your ears in vain, but follow the example we have set before you, and give liberally of your abundance, even if it be but a penny, and it shall be returned unto you. good measure pressed down and running over, shall the lord return into your store house. cultivate the spirit of patience, long-suffering, forbearance and charity among yourselves, and ever be as unwilling to believe an evil report about a brother or a sister as if it were about yourself, and as you dislike to be accused, be slow to accuse the brethren, for the measure you mete shall be measured to you again, and the judge condemneth no man who is not accused. {451} keep all the commandments, nothing fearing, nothing doubting, for this is virtue, this is wisdom, and the wise, the virtuous and the meek shall inherit the earth and the fullness thereof. in all things follow the counsel which you shall receive from the president and council who are among you; and inasmuch as you uphold elders pratt, richards and snow by the prayer of faith, you shall receive right counsel. remember that those whom john saw on mount zion were such as had come up through great tribulation; and do not imagine that you can ever constitute a part of that number without sharing a part of their trials. you must necessarily pass through perils and trials, and temptations and afflictions by sea and land in your journeyings hither, and if you cannot settle it in your hearts to endure unto the end as good soldiers, you may as well remain where you are to be destroyed, as to suffer all the privations and hardships you will be obliged to suffer before the walls of zion shall be built, no more to be thrown down, and after all to turn away and be destroyed. the ancient prophet has said, they shall wear out the saints of the most high. this has already been fulfilled to some extent, for many through the abundance of their persecutions have become exhausted, and laid their bodies down to rest, to rise no more till the morn of the first resurrection; and although the people of these states are at peace with us, yet there are those who would gladly wear out and destroy the weak in faith, through the influence of their foolish lies. when you arrive on our shores, and while sailing up our rivers, you need not be surprised if your ears are saluted by the false and filthy language of wicked and designing men who are ever ready to speak evil of the things they understand not, and who would gladly blast the character of the prophet of the most high god, and all connected with him, with their foul anathemas, beyond anything you ever thought of. we would not dishearten you, neither would we have you ignorant of the worst that awaits the righteous. if the saints are not prepared to rejoice and be glad when they hear the name of the prophet and their own name cast out as evil, as gluttonous, wine-bibber, friend of publicans and sinners, beelzebub, thief, robber and murderer, they are not prepared for the gathering. the wheat and tares must grow together till the harvest; at the harvest the wheat is gathered together into the threshing floor, so with the saints--the stakes are the threshing floor. here they will be threshed with all sorts of difficulties, trials, afflictions and everything to mar their peace, which they can imagine, and thousands which they cannot imagine, but he that endures the threshing till all the chaff, superstition, folly and unbelief are pounded out of him, and does not suffer himself to be blown away as chaff by the foul blast of slander, but endures faithfully {452} to the end, shall be saved. if you are prepared for all these things; if you choose rather to suffer afflictions with the people of god, than to enjoy the pleasures of sin for a little moment, come up hither; come direct to new orleans, and up the mississippi river, for the expense is so much less, and the convenience of water navigation is so much greater than it is by montreal, new york or philadelphia, that it is wisdom for the saints to make new orleans their general established port, and be sure to start at such times that they may arrive here during the cold months, for the change from the cold climate of england to this place in the hot season, is too great for the health of immigrants, till there is more faith in the church. in this region of country there are thousands and millions of acres of beautiful prairie unoccupied, which can be procured on reasonable terms, and we will hail the time with joy when these unoccupied lands shall be turned into fruitful fields, and the hands of those who are now idle for want of employment shall be engaged in the cultivation of the soil. when the brethren arrive they will do well to call on some of the twelve, inasmuch as they desire counsel, for by so doing they may escape the influence of designing men who have crept in unawares, and would willingly subvert the truth by conniving to their own advantage, if they have the opportunity. the church has commenced a new city twenty miles below this, and one mile below warsaw, called warren, where many city lots and farms in the vicinity can be had on reasonable terms; and it will be wisdom for many of the brethren to stop at that place, for the opportunity for erecting temporary buildings will be greater than at this place, also the chance for providing food will be superior to those who wish to labor for it. warsaw is at the foot of the des moines rapids, and one of the best locations for mercantile purposes there is in this western country. so far as the brethren have the means they will do well to come prepared with a variety of mechanical tools according to their professions, such as carpenters, joiners, cabinet-makers, hatters, coopers, masons, printers, binders, tanners, curriers, &c., and all sorts of manufactory and foundry implements convenient for transportation, so that when they arrive they may be prepared to establish themselves in business, and give employment to spinners, weavers, moulders, smelters and journeymen of every description; for all sorts of woollens, cottons, hardware, &c., will find a ready market in new countries, and a great field is now open to the capitalists in this vicinity, even though the capital be small, and we would urge the importance of the immediate establishment of all kinds of manufactories among us, as well for the {453} best interests of the individuals concerned, as for the church generally. cities cannot be built without houses, houses cannot be built without materials, or occupied without inhabitants, the inhabitants cannot exist without food and clothing; food and clothing cannot be had without planting, sowing, and manufacturing, so that zion and her stores cannot be built without means, without industry, without manufacturing establishments unless the windows of heaven were opened, and cities and their appendages were rained down among us. but this we do not expect until the new jerusalem descends, and that will be some time hence; therefore it is necessary and according to godliness and the plan of salvation in these last days, that the brethren should see to all these things, and clothe and adorn themselves with the labor of their own hands, build houses and inhabit them, plant vineyards and eat the fruit thereof. brethren, pray for us and the first presidency, the leader of the people, even joseph, that his life and health may be precious in the sight of heaven, till he has finished the work which he has commenced: and for the elders of israel, that every man may be faithful in his calling, the whole household of faith, and all subjects of prayer. brethren, farewell; may the blessings of heaven and earth be multiplied unto you in spirit and in body, in basket and in store, in the field and in the shop, on the land and on the sea, in the house and by the way, and in all situations and circumstances, until you shall stand on mount zion, and enter the celestial city; in the name of jesus christ. amen. brigham young, heber c. kimball. orson pratt, william smith, lyman wight, wilford woodruff, john taylor, geo. a. smith, willard richards, nauvoo, hancock county, illinois, nov. 15, 1841. the greater part of the city of st. john's, new brunswick, and a large quantity of shipping, destroyed by fire. _wednesday, 17_.--elders brigham young and willard richards went to la harpe. _thursday, 18_. _minutes of a meeting at ramus, illinois--alanson brown, et al. disfellowshiped_. proceedings of a meeting of the church of jesus christ of latter-day {454} saints, held at ramus, november 18, 1841, opened by singing and prayer by elder brigham young. the object of the meeting was then stated by the president, which was for the purpose of taking into consideration the cases of alanson brown, james b. t. page and william h. edwards, who stand indicted for larceny, &c. after the evidence was brought forward, it was unanimously resolved, that said persons be expelled from the church. appropriate remarks for the occasion were then made by elders young, richards, savage, gurley, and others. a charge was then preferred against thomas s. edwards for assault and battery, with evidence that a warrant was issued for his apprehension, and against william w. edwards for being accessory to the same. unanimously resolved, that thomas s. edwards also be expelled from the church; and that the proceedings of this meeting be published in the _times and seasons_. joel h. johnson, president. joseph e. johnson, church recorder. _saturday, 20_.--seven of the twelve apostles met in council at the house of president young, on the subject of the _times and seasons_; they not being satisfied with the manner in which gustavus hills had conducted the editorial department since the death of robert b. thompson. _sunday, 21_.--my brother hyrum and elder john taylor preached. [sidenote: baptisms for the dead.] the twelve met in council at president young's, and at four o'clock, repaired to the baptismal font in the basement of the temple. elders brigham young, heber c. kimball and john taylor baptized about forty persons for the dead. elder willard richards, wilford woodruff and george a. smith confirming. these were the first baptisms for the dead in the font. _monday, 22_.--the following letter from elder orson hyde, is from the _millennial star_. _elder orson hyde's letter--his prayer of dedication on the mount of olives_. alexandria, nov. 22, 1841. dear brother pratt:--a few minutes now offer for me to write, and i improve them in writing to you. {455} i have only time to say that i have seen jerusalem precisely according to the vision which i had. i saw no one with me in the vision; and although elder page was appointed to accompany me there, yet i found myself there alone. the lord knows that i have had a hard time, and suffered much, but i have great reason to thank him that i enjoy good health at present, and have a prospect before me of soon going to a civilized country, where i shall see no more turbans or camels. the heat is most oppressive, and has been all through syria. i have not time to tell you how many days i have been at sea, without food, or how many snails i have eaten; but if i had had plenty of them, i should have done very well. all this is contained in a former letter to you written from jaffa. i have been at cairo, on the nile, because i could not get a passage direct. syria is in a dreadful state--a war of extermination is going on between the druses and catholics. at the time i was at beyroot, a battle was fought in the mountains of lebanon, near that place, and about 800 killed. robberies, thefts and murders are daily being committed. it is no uncommon thing to find persons in the streets without heads. an english officer, in going from st. jean d'acre to beyroot, found ten persons murdered in the street, and was himself taken prisoner, but was rescued by the timely interference of the pasha. the particulars of all these things are contained in a former letter. an american traveler, by the name of gager, who was a licensed minister of the congregational or presbyterian church, left jerusalem in company with me. he was very unwell with the jaundice when we left, and at damietta, we had to perform six days quarantine before we ascended the nile. on our passage up, he was taken very ill with a fever, and became helpless. i waited and tended upon him as well as our circumstances would allow; and when we landed at bulack, i got four men to take him to the american consuls at cairo, on a litter; i also took all his baggage there, and assisted in putting him upon a good bed--employed a good faithful arabian nurse, and the english doctor. after the physician had examined him, he told me that he was very low with a typhus fever, and that it would be doubtful whether he recovered. under these circumstances i left him to obtain a passage to this place. after i had gone on board a boat, and was just about pushing off, a letter came from the doctor, stating that poor mr. gager died in about two hours after i left him. he told me before we arrived at cairo that he was twenty-seven years of age, and his friends lived in norwich, connecticut, near new london, i think. there are many particulars concerning his death, which would be interesting to his friends, but i have no time to write them now. {456} on sunday morning, october 24, a good while before day, i arose from sleep, and went out of the city as soon as the gates were opened, crossed the brook kedron, and went upon the mount of olives, and there, in solemn silence, with pen, ink, and paper, just as i saw in the vision, offered up the following prayer to him who lives forever and ever- _prayer of orson hyde on the mount of olives_. "o thou! who art from everlasting to everlasting, eternally and unchangeably the same, even the god who rules in the heavens above, and controls the destinies of men on the earth, wilt thou not condescend, through thine infinite goodness and royal favor, to listen to the prayer of thy servant which he this day offers up unto thee in the name of thy holy child jesus, upon this land, where the son of righteousness set in blood, and thine anointed one expired. "be pleased, o lord, to forgive all the follies, weaknesses, vanities, and sins of thy servant, and strengthen him to resist all future temptations. give him prudence and discernment that he may avoid the evil, and a heart to choose the good; give him fortitude to bear up under trying and adverse circumstances, and grace to endure all things for thy name's sake, until the end shall come, when all the saints shall rest in peace." now, o lord! thy servant has been obedient to the heavenly vision which thou gavest him in his native land; and under the shadow of thine outstretched arm, he has safely arrived in this place to dedicate and consecrate this land unto thee, for the gathering together of judah's scattered remnants, according to the predictions of the holy prophets--for the building up of jerusalem again after it has been trodden down by the gentiles so long, and for rearing a temple in honor of thy name. everlasting thanks be ascribed unto thee, o father, lord of heaven and earth, that thou hast preserved thy servant from the dangers of the seas, and from the plague and pestilence which have caused the land to mourn. the violence of man has also been restrained, and thy providential care by night and by day has been exercised over thine unworthy servant. accept, therefore, o lord, the tribute of a grateful heart for all past favors, and be pleased to continue thy kindness and mercy towards a needy worm of the dust. "o thou, who didst covenant with abraham, thy friend, and who didst renew that covenant with isaac, and confirm the same with jacob with an oath, that thou wouldst not only give them this land for an everlasting inheritance, but that thou wouldst also remember their seed forever. abraham, isaac, and jacob have long since closed their eyes {457} in death, and made the grave their mansion. their children are scattered and dispersed abroad among the nations of the gentiles like sheep that have no shepherd, and are still looking forward for the fulfillment of those promises which thou didst make concerning them; and even this land, which once poured forth nature's richest bounty, and flowed, as it were, with milk and honey, has, to a certain extent, been smitten with barrenness and sterility since it drank from murderous hands the blood of him who never sinned. "grant, therefore, o lord, in the name of thy well-beloved son, jesus christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirsty soil. let the vine and olive produce in their strength, and the fig-tree bloom and flourish. let the land become abundantly fruitful when possessed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication; upon it let the clouds distil virtue and richness, and let the fields smile with plenty. let the flocks and the herds greatly increase and multiply upon the mountains and the hills; and let thy great kindness conquer and subdue the unbelief of thy people. do thou take from them their stony heart, and give them a heart of flesh; and may the sun of thy favor dispel the cold mists of darkness which have beclouded their atmosphere. incline them to gather in upon this land according to thy word. let them come like clouds and like doves to their windows. let the large ships of the nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eye. "thou, o lord, did once move upon the heart of cyrus to show favor unto jerusalem and her children. do thou now also be pleased to inspire the hearts of kings and the powers of the earth to look with a friendly eye towards this place, and with a desire to see thy righteous purposes executed in relation thereto. let them know that it is thy good pleasure to restore the kingdom unto israel--raise up jerusalem as its capital, and constitute her people a distinct nation and government, with david thy servant, even a descendant from the loins of ancient david to be their king. "let that nation or that people who shall take an active part in behalf of abraham's children, and in the raising up of jerusalem, find favor in thy sight. let not their enemies prevail against them, neither let pestilence or famine overcome them, but let the glory of israel overshadow them, and the power of the highest protect them; while that nation or kingdom that will not serve thee in this glorious work must perish, according to thy word--yea, those nations shall be utterly wasted." {458} "though thy servant is now far from his home, and from the land bedewed with his earliest tear, yet he remembers, o lord, his friends who are there, and family, whom for thy sake he has left. though poverty and privation be our earthly lot, yet ah! do thou richly endow us with an inheritance where moth and rust do not corrupt, and where thieves do not break through and steal. "the hands that have fed, clothed, or shown favor unto the family of thy servant in his absence, or that shall hereafter do so, let them not lose their reward, but let a special blessing rest upon them, and in thy kingdom let them have an inheritance when thou shalt come to be glorified in this society. "do thou also look with favor upon all those through whose liberality i have been enabled to come to this land; and in the day when thou shalt reward all people according to their works, let these also not be passed by or forgotten, but in time let them be in readiness to enjoy the glory of those mansions which jesus has gone to prepare. particularly do thou bless the stranger in philadelphia, whom i never saw, but who sent me gold, with a request that i should pray for him in jerusalem. now, o lord, let blessings come upon him from an unexpected quarter, and let his basket be filled, and his storehouse abound with plenty, and let not the good things of the earth be his only portion, but let him be found among those to whom it shall be said, 'thou hast been faithful over a few things, and i will make thee ruler over many.' "o my father in heaven! i now ask thee in the name of jesus to remember zion, with all her stakes, and with all her assemblies. she has been grievously afflicted and smitten; she has mourned; she has wept; her enemies have triumphed, and have said, 'ah, where is thy god?' her priests and prophets have groaned in chains and fetters within the gloomy walls of prisons, while many were slain, and now sleep in the arms of death. how long, o lord, shall iniquity triumph, and sin go unpunished? "do thou arise in the majesty of thy strength, and make bare thine arm in behalf of thy people. redress their wrongs, and turn their sorrow into joy. pour the spirit of light and knowledge, grace and wisdom, into the hearts of her prophets, and clothe her priests with salvation. let light and knowledge march forth through the empire of darkness, and may the honest in heart flow to their standard, and join in the march to go forth to meet the bridegroom." let a peculiar blessing rest upon the presidency of thy church, for at them are the arrows of the enemy directed. be thou to them a sun and a shield, their strong tower and hiding place; and in the time of distress or danger be thou near to deliver. also the quorum of the twelve, do thou be pleased to stand by them for thou knowest the {459} obstacles which they have to encounter, the temptations to which they are exposed, and the privations which they must suffer. give us, [the twelve] therefore, strength according to our day, and help us to bear a faithful testimony of jesus and his gospel, to finish with fidelity and honor the work which thou hast given us to do, and then give us a place in thy glorious kingdom. and let this blessing rest upon every faithful officer and member in thy church. and all the glory and honor will we ascribe unto god and the lamb forever and ever. amen. on the top of mount olives i erected a pile of stones as a witness according to ancient custom. on what was anciently called mount zion, [moriah?] where the temple stood, i erected another, and used the rod according to the prediction upon my head. i have found many jews who listened with intense interest. the idea of the jews being restored to palestine is gaining ground in europe almost every day. jerusalem is strongly fortified with many cannon upon its walls. the wall is ten feet thick on the sides that would be most exposed, and four or five feet where the descent from the wall is almost perpendicular. the number of inhabitants within the walls is about twenty thousand. about seven thousand of this number are jews, the balance being mostly turks and armenians. many of the jews who are old go to this place to die, and many are coming from europe into this eastern world. the great wheel is unquestionably in motion, and the word of the almighty has declared that it shall roll. i have not time to write particulars now, but suffice it to say that my mission has been quite as prosperous as i could expect. i am now about to go on board a fine ship for trieste, and from thence i intend to proceed to regensburg and there publish our faith in the german language. there are those who are ready and willing to assist me. i send you this letter by captain withers, an english gentleman, who goes direct to england, on board the oriental steamer. he has come with me from jerusalem. if i had money sufficient i should be almost tempted to take passage on board of her to england, but this i cannot do. on receipt of this, i wish you to write to me immediately, and direct to regensburg, on the danube, bayern, or bavaria. if you know anything of my family tell me. my best respects to yourself and your family, to brothers adams and snow, and to all the saints in england. may grace, mercy and peace, from god our father, and from the lord jesus christ, rest upon you all from this time, henceforth and for ever. amen. your brother in christ, orson hyde. footnotes: 1. the circumstances of removing the nuisance here referred to, for which damages were demanded, is related in an editorial note in the _times and seasons_ as follows: the "mr. kilbourn," referred to in the editorial, was very bitter anti-mormon, and became one of the prophet's most deadly enemies. the nuisance "it is known to many of our patrons, that a certain young man very injudiciously, and contrary to the remonstrances of his friends, and in violation of the ordinances of this city, not long since erected a small building, near the temple square avowedly for the purpose of transacting the business of the grocer. said building was for a short time occupied for that purpose; but so heavy did the from of public disapprobation rest upon it, that it was finally vacated, and stood some time, a lonely wreck of folly. in the meantime, the very sanctimonious and extremely unfortunate mr. kilbourn of montrose, threw out to the public, ungentlemanly and slanderous imputations concerning the matter, saying that the presidency of the church abetted and approbated the concern, etc., and the building having become a monument for every fool to write upon and exhibit his folly, to the annoyance of the citizens, the city council very judiciously ordered the building removed as a nuisance. some opposition to the execution of this order was exhibited, and the authorities called out a few of the military and demolished the building. the city authorities manifest a determination to carry out strictly the temperance ordinances of the city, and in this we wish them 'god speed.' we suppose, however, that kilbourn and his junto will bray worse than ever, and 'mormonism' be adjudged by 'witch law.' 'take the accused, bind him head and foot, and cast him into the pool; if he sinks and drowns he is innocent, if he floats take him out and hang him or burn in with fire.' we say, let the poor fools judge till they themselves are overtaken by judgment, and let they bray till they burst their wind chests." (_times and seasons_, vol. iii, pp. 559-560). 2. "whoso receiveth you receiveth me, and the same will clothe you and give you money. and he who feeds you, or clothes you or gives you money, shall in no wise lose his reward: and he who doeth not these things is not my disciple; by this you may know my disciples." (doc. & cov., sec. lxxxiv.) {460} chapter xxvii. official denunciation of thieves at nauvoo--the moral law of the church--abandonment of ramus as a stake of zion--baptism for the dead, an epistle. _wednesday, 24_.--elder joseph fielding, who sailed from liverpool, on the _tyrean_, with 204 saints, arrived at warsaw with his company; and elders willard richards and john taylor went to meet them and to give such counsel as their situation required. _friday, 26_. _affidavit of hyrum smith--denouncing theft_. whereas it hath been intimated to me by persons of credibility that there are persons in the surrounding country, who profess to be members of the church of jesus christ of latter-day saints, who have been using their influence and endeavors to instil into the minds of good and worthy citizens in the state of illinois, and the adjoining states, that the first presidency, and others in authority and high standing in said church, do sanction and approbate the members of said church in stealing property from those persons who do not belong to said church, and thereby to induce persons to aid and abet them in the act of stealing, and other evil practices; i therefore, hereby disavow any sanction or approbation by me, of the crime of theft, or any other evil practice, in any person or persons whatever, whereby either the lives or property of our fellow men may be unlawfully taken or molested; neither are such things sanctioned or approbated by the first presidency, or any other person in authority or good standing in said church, but such acts are altogether in violation of the rules, order, and regulations of the church, contrary to the teachings given in said church, and the laws of both god and man. i caution the unwary, who belong to the aforesaid church, and all other persons, against being duped or led into any act or scheme which may endanger their character, lives, or property, or bring reproach upon the church; and i certify that i hold my person {461} and property ready to support the laws of the land, in the detection of any person or persons who may commit any breach of the same. to which i subscribe my name, and testify, this 26th day of november, 1841. hyrum smith. sworn to and subscribed before me this 26th day of november, 1841. ebenezer robinson, j. p. i attended city council and presented a bill for "an ordinance in relation to hawkers, pedlars, public shows, and exhibitions, in order to prevent any immoral or obscene exhibition," which passed the council by unanimous vote. [sidenote: the prophet's estimate of the book of mormon.] _sunday, 28_.--i spent the day in the council with the twelve apostles at the house of president young, conversing with them upon a variety of subjects. brother joseph fielding was present, having been absent four years on a mission to england. i told the brethren that the book of mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to god by abiding by its precepts, than by any other book. _monday, 29_.--i gave the following affidavit, and published it in the _times and seasons_. _the prophet's denunciation of thieves_. city of nauvoo, illinois, november 29, a. d. 1841. to the public. the occurrence of recent events makes it criminal for me to remain longer silent. the tongue of the vile yet speaks, and sends forth the poison of asps, the ears of the spoiler yet hear, and he puts forth his hands to iniquity. it has been proclaimed upon the house top and in the secret chamber, in the public walks and private circle, throughout the length and breadth of this vast continent, that stealing by the latter-day saints has received my approval; nay, that i have taught the doctrine, encouraged them in plunder, and led on the van--than which nothing is more foreign from my heart. i disfellowship the perpetrators of all such abominations--they are devils and not saints, totally unfit for the society of christians or men. it is true that some {462} professing to be latter-day saints have taught such vile heresies, but all are not israel that are of israel; and i wish it to be distinctly understood in all coming time, that the church, over which i have the honor of presiding, will ever set its brows like brass, and its face like steel, against all such abominable acts of villainy and crime; and to this end i append my affidavit of disavowal, taken this day before general bennet, that there may be no mistake hereafter as to my real sentiments, or those of the leaders of the church, in relation to this important matter. state of illinois, hancock county. before me, john c. bennett, mayor of the city of nauvoo, personally came joseph smith, president of the church of jesus christ of latter-day saints (commonly called the mormon church), who being duly sworn according to law, deposeth and saith, that he has never directly or indirectly encouraged the purloining of property, or taught the doctrine of stealing, or any other evil practice, and that all such vile and unlawful acts will ever receive his unreserved and unqualified disapproval, and the most vigorous opposition of the church over which he presides; and further this deponent saith not. joseph smith, president of the church of jesus christ of latter-day saints. sworn to and subscribed before me, at my office, in the city of nauvoo, this 29th day of november, a. d. 1841. john c. bennett, l. s. mayor of the city of nauvoo. now it is to be hoped that none will hereafter be so reckless as to state that i, or the church to which i belong, approve of thieving--but that all the friends of law and order will join in ferreting out thieves wherever and whenever they may be found, and assist in bringing them to that condign punishment which such infamous crimes so richly merit. joseph smith, president of the church of jesus christ of latter-day saints. [sidenote: conference in new york.] a conference was held in new york city, elder john e. page presiding; in which were represented new york city, 17 elders, 2 priests, 1 teacher, 2 deacons, 179 members. five branches were {463} represented, including 5 elders, 6 priests, 3 teachers, 3 deacons, 149 members. 3 elders, 2 priests, 1 teacher, were ordained. there were present at the conference, 1 apostle, 6 high priests, 16 elders, 3 priests, 2 teachers, 2 deacons. _tuesday, 30_.--attended a council of the twelve apostles at president brigham young's home. president brigham young, heber c. kimball, willard richards, orson pratt, lyman wight, john taylor, and wilford woodruff were present. it was voted that ebenezer robinson be solicited to give up the department of printing the _times and seasons_ to elder willard richards. voted, that if brother robinson does not comply with this solicitation, elder richards be instructed to procure a press and type, and publish a paper for the church. moved by elder young, and seconded by elder woodruff, that lyman wight and john taylor present these resolutions to brother robinson. _wednesday, december 1_.--in view of the proceedings of the meeting of the church at ramus, on the 18th november, when certain individuals were cut off from the church for stealing, the twelve issued the following epistle: _warning of the twelve apostles against thieves_. we are glad that the perpetrators of the above crime have been caught in their iniquitous practices; and we are only sorry that anybody should be found who would bail them out of prison, for such individuals, if the charges are true, ought to be made an example of, and not be suffered to run at large. we have been informed that some of them have been talking of moving into this place, but we would here inform them that persons whose conduct has exposed them to the just censure of an indignant public, can have no fellowship amongst us, as we cannot, and will not countenance rogues, thieves, and scoundrels knowingly; and, we hereby warn them that the law will be as rigorously enforced against them in {464} this place as in any other, as we consider such characters a curse to society, whose pestilential breath withers the morals, and blasts the fame and reputation of any people among whom they may sojourn. there is no person that is, and ought to be despised more than the thief, by any respectable community; yet more especially ought such persons to be abhorred who have taken upon them the name of christ, and thus with the pretext of religion, and garb of sanctity, cloak their nefarious practices. we have been told that some individual or individuals have, under false pretenses, been wishing to palm their wicked and devilish principles upon the authorities of the church, stating that it was part and parcel of the gospel which god had revealed, and that it is one of the mysteries which the initiated only are acquainted with. we know not how to express our abhorrence at such an idea, and can only say that it is engendered in hell, founded in falsehood, and is the offspring of the devil; and it is at variance with every principle of righteousness and truth, and will damn all that are connected with it, for all mysteries are only such to the ignorant, and vanish as soon as men have sufficient intelligence to comprehend them; and there are no mysteries connected with godliness and our holy religion, but what are pure, innocent, virtuous, just, and righteous. if this [the foregoing practice of thieving] is a mystery, it is the "mystery of iniquity." we are at a loss to know who could be vile enough to propagate such base and unfounded statements, and we would say to the church, beware of such men! set them down as the worst of scoundrels, and reject their foul insinuations with the indignation and disgust that such unhallowed and vile insinuations deserve; for such men are either avowed apostates, or on the eve of apostasy, or have only taken the name of religion to cloak their hypocrisy; we fear the latter, in some instances is the case, and that mississippi scoundrels [1] palm themselves upon us to cover their guilt. we {465} further call upon the church to bring all such characters before the authorities, that they may be tried, and dealt with according to the law of god, and delivered up unto the laws of the land. it is scarcely possible that any virtuous man could be made to believe any such statements, however ignorant; yet lest through false pretenses the innocent might be drawn into a snare, we would quote the following from the book of doctrine and covenants, section 42, paragraph 84, 85, "and if any man or woman shall rob, he or she shall be delivered up unto the law of the land. and if he or she shall steal, he or she shall be delivered up unto the law of the land." again, section 42, paragraph 20, [2] "thou shalt not steal, and he that stealeth and will not repent shall be cast out." the broad law of god is, "thou shalt not steal," and thieves, together with "liars and whoremongers," will eventually be found without the city, with dogs and sorcerers. we need only say that if we find such characters engaged in their nefarious practices, whether in or out of the church, we shall take them up, and deal with them according to the law of god and man; and we wish the church to inform us of such delinquents, or the sin will lie at their own door. as there are gangs of robbers up and down this river, from whom we have suffered much, having had many horses, cattle and other property stolen, we purpose instituting a police for the protection of our property, and the rigorous enforcement of the laws of our country; and should any, who call themselves latter-day saints, be found in their midst, they will be cut off from the church, and handed over to the law of the land. we hope that what we have written may suffice, and take this opportunity of expressing our decided and unqualified disapprobation of anything like theft in all its bearings, as being calculated to destroy the peace of society, to injure the church of jesus christ, to wound the character of the people of god, and to stamp with eternal infamy all {466} who follow such diabolical practices; to blast their character on earth, and to consign them to eternal perdition. brigham young, heber c. kimball, parley p. pratt, orson hyde, william smith, orson pratt, john e. page, willard richards, lyman wight, wilford woodruff, john taylor, george a. smith. nauvoo, illinois, december 1, 1841. [3] {467} _thursday, 2_.--i received the following revelation to nancy marinda hyde- _revelation_. verily thus saith the lord unto you my servant joseph, that inasmuch as you have called upon me to know my will concerning my handmaid nancy marinda hyde--behold it is my will that she should have a better place prepared for her, than that in which she now lives, in order that her life may be spared unto her; therefore go and say unto my servant, ebenezer robinson, and to my handmaid his wife--let them open their doors and take her and her children into their house and take care of them faithfully and kindly until my servant orson hyde returns from his mission, or until some other provision can be made for her welfare and safety. let them do these things and spare not, and i the lord will bless them and heal them if they do it not grudgingly, saith the lord god; and she shall be a blessing unto them; and let my handmaid nancy marinda hyde hearken to the counsel of my servant joseph in all things whatsoever he shall teach unto her, and it shall be a blessing upon her and upon her children after her, unto her justification, saith the lord. _saturday, 4_.--i attended the city council, and spoke in defense of the marshal, in his not serving a warrant, when his life would have been endangered. [sidenote: conference at ramus.] a conference was held at ramus on the 4th and 5th of december, 1841, over which the patriarch of the church, hyrum smith, presided; joseph johnson acted as clerk; brigham young, heber c. kimball, willard richards and john taylor, of the {468} quorum of the twelve apostles were present. it was unanimously resolved by the conference that the organization of the church at ramus as a stake be discontinued and that john lawson be presiding elder over the branch at ramus, and joseph johnson, clerk; and that william wightman, the bishop, transfer all the church property in ramus to the sole trustee in trust, joseph smith, president of the whole church. [sidenote: prophet proof reads book of mormon.] _sunday, 5_.--i commenced to proof read the book of mormon, previous to its being stereotyped; read sixty pages. in the evening brother wilford woodruff and wife visited me. we conversed about the missouri troubles, and the death of david w. patten; also his last request. [4] _tuesday, 7_.--the following is a copy of a letter to lawyers bushnell and browning of quincy: _letter of the prophet to esquires browning and bushnell--payment of notes_. _esquires browning and bushnell_: gentlemen:--your letter of the 23rd ultimo, concerning two notes placed in your hands by messrs. halsted, haines and co., against myself and thirty-one others, for collection, was duly received. in reply, i must inform you, that i am not in possession of means, belonging to me individually to liquidate those notes at present; the reason is apparent to every one; i need not relate to you the persecution i have suffered, and the loss and confiscation of all my effects at various times as a reason of my inability; you know it all, and so do the gentlemen whose notes you hold for collection. but i wish you to say to them that if they will give me my time (and no more than i must necessarily have), they shall have their pay in some way or other. i have the means at command in the east, which, with a sufficient indulgence, will enable me to pay them every whit, but unless this is granted me, it will be impossible for me to do so. all i ask of those gentlemen and this generation is that they should not tie up my hands, nor thwart me in my operations. if this is granted me, i pledge my word, yea, my sacred honor, that all that can in fairness be demanded at my hands, either now or at any time shall ultimately be adjusted to the satisfaction of all concerned. this is all that i can say at this time, or do, {469} hoping that you will communicate to messrs. holsted, haines and co. the contents, or at all events the purport of this letter, together with my sincere regard for their welfare, and as regards you, gentlemen, i remain very respectfully, your obedient servant, joseph smith. _wednesday, 8_.--the twelve who attended the ramus conference on the 4th instant returned with nearly a thousand dollars worth of property, consisting of horses, wagons, provisions, clothing, etc., for the temple, which had been donated by the saints at ramus. _friday 10_.--i wrote to horace r. hotchkiss, esq. _the prophet's letter to mr. hotchkiss--commerce lands_. dear sir:--your letters, dated october, 11th and november 9th, 1841, have both been received, and that of the 9th of november is now before me. i am glad that you are pleased with the proceedings of our last conference relative to "mr. hotchkiss purchase," concerning which there had been some unpleasant feeling which had originated partly from a misunderstanding between us, and partly through the inefficiency, neglect or sickness of dr. galland. i wrote a letter to your friend and partner, esquire tuttle, some time since, which no doubt you have seen before now, and with which i hope you are also satisfied. i have handed your request to the editor of the _times and seasons_, who will forward you the desired papers. i am glad that james ivins settled with you the $2,500 note, but sorry that you suffered yourself to lose in the sale of the land you had of him. as regards the cook's mill tavern stand, and the one hundred and thirty-seven acres of pine land, which you propose to allow the church three thousand dollars for, i have to say in reply, that i have consulted, not only my own feelings as sole trustee in trust for the church; but also the feelings of those of the church whose opinions i can always rely upon in such matters, and the conclusion is that thirty-two hundred dollars is the least the property ought to be sold for. you can, therefore, have it for three thousand two hundred, which is considerably less than it cost the church; we are willing to make a partial sacrifice in the property, but under the circumstances, think that you can afford to give us two hundred dollars more than you proposed. the health of our place is at this time pretty good, and we hope it may continue to improve, with the improvements of the city. i remain very respectfully yours, &c., joseph smith. {470} _saturday, 11_.--late this evening, while sitting in council with the twelve in my new store on water street, i directed brigham young, president of the twelve apostles, to go immediately and instruct the building committee in their duty, and forbid them receiving any more property for the building of the temple, until they received it from the trustee in trust, and if the committee did not give heed to the instruction, and attend to their duty, to put them in the way so to do. elder willard richards has left warsaw for nauvoo, it being considered unnecessary for him to tarry there any longer. [sidenote: the prophet's difficulties in writing the annals of the church.] since i have been engaged in laying the foundation of the church of jesus christ of latter-day saints, i have been prevented in various ways from continuing my journal and history in a manner satisfactory to myself or in justice to the cause. long imprisonments, vexatious and long-continued law-suits, the treachery of some of my clerks, the death of others, and the poverty of myself and brethren from continued plunder and driving, have prevented my handing down to posterity a connected memorandum of events desirable to all lovers of truth; yet i have continued to keep up a journal in the best manner my circumstances would allow, and dictate for my history from time to time, as i have had opportunity so that the labors and suffering of the first elders and saints of this last kingdom might not wholly be lost to the world. _sunday, 12_.--i preached in the morning at snyder's hotel. in the evening, the twelve met in council at brother heber c. kimball's. _monday, 13_.--i appointed willard richards recorder for the temple, and my private secretary and general clerk, and he commenced his labors in my new office in the brick store. [sidenote: anti mormonism at warsaw.] some time in the fall of 1839, daniel s. witter, of the {471} steam mill at warsaw, solicited the first presidency of the church to make a settlement on the school section no. 16, one mile south of warsaw, and the solicitations were continued by daniel s. witter, mark aldrich and others, from time to time, till the spring or summer of 1841, when articles of agreement were entered into between calvin a. warren, esq., witter, aldrich and others, owners of the school section and the first presidency, giving the saints the privilege of settling on the school section, which had been surveyed and laid out in town lots, and called _warren_, on certain conditions, and willard richards went to warsaw on the 8th of september, and spent several weeks to prepare for the reception of immigrants. in the meantime the inhabitants of warsaw attempted to form an anti-mormon society, and were much enraged because esquire davis (who had spoken favorably of the saints) was appointed clerk of the county by judge stephen a. douglas. in november two hundred and four saints arrived at warsaw, from england, led by joseph fielding, and were visited on the 24th of november by elders willard richards, and john taylor of the twelve, and counseled to tarry at warsaw according to the instruction of the first presidency. [sidenote: further trouble at warsaw.] _december 13_.--isaac decker, presiding elder at warsaw, stated to the presidency of nauvoo, that mr. witter had raised one dollar per barrel on flour, and sold the sweepings of his mill to the saints at $2.25 per hundred; and that witter and aldrich had forbidden the brethren the privilege of getting the old wood on the school section, which they had full liberty to get; that the price of wood on the wharf had fallen twenty-five cents per cord since the arrival of the saints; that the citizens had raised their rent, &c.; and the first presidency decided that the saints should remove from {472} warsaw to nauvoo immediately; and that the proceedings at warsaw be published in the _times and seasons_. this morning president young delivered the message i gave him on saturday evening to reynolds cahoon and elias higbee, the temple committee, in presence of elders kimball, woodruff, and richards. elder richards by letter instructed the saints at warsaw to remove to nauvoo. baptism for the dead. _an epistle of the twelve apostles to the saints of the last days_. the building of the temple of the lord in the city of nauvoo, is occupying the first place in the exertions and prayers of many of the saints at the present time, knowing, as they do, that if this building is not completed speedily, "we shall be rejected as a church with our dead;" for the lord our god hath spoken it. but while many are thus engaged in laboring and watching and praying for this all important object, there are many, very many more, who do not thus come up to their privilege and their duty in this thing, and in many instances we are confident that their neglect arises from a want of proper understanding of the principles upon which this building is founded, and by which it must be completed. the children of israel were commanded to build a house in the land of promise; and so are the saints of the last days, as you will see in the revelation given to joseph the seer, january 19, 1841, wherein those ordinances may be revealed which have been hid for ages, even their anointings and washings, and baptisms for the dead; wherein they may meet in solemn assemblies for their memorials, sacrifices, and oracles in their most holy places; and wherein they may receive conversations and statutes, and judgments, for the beginning of the revelations and foundations of zion, and the glory and honor and adornment of all her municipals through the medium which god has ordained. in the same revelation the command is to "all the saints from afar" as well as those already gathered to this place: to arise with one consent and build the temple; to prepare a place where the most high may manifest himself to his people. no one is excepted who hath aught in his possession, for what have ye that ye have not received? and i will require mine own with usury, saith the lord; so that those {473} who live thousands of miles from this place, come under the same law, and are entitled to the same blessings and privileges as those who have already gathered. but some may say, how can this be, i am not there, therefore i cannot meet in the temple, cannot be baptized in the font? the command of heaven is to you, to all, gather; and when you arrive here, if it is found that you have previously sent of your gold, or your silver, or your substance, the tithing and consecrations which are required of you for this building, you will find your names, tithings and consecrations written in the book of the law of the lord, to be kept in the temple, as a witness in your favor, showing that you are a proprietor in that building, and are entitled to your share of the privileges thereunto belonging. one of those privileges which is particularly attracting the notice of the saints at the present moment, is baptism for the dead, in the font which is so far completed as to be dedicated, and several have already attended to this ordinance by which the sick have been made whole, and the prisoner set free; but while we have been called to administer this ordinance, we have been led to inquire into the propriety of baptizing those who have not been obedient, and assisted to build the place for baptism; and it seems to us unreasonable to expect that the great jehovah will approbate such administration; for if the church must be brought under condemnation, and rejected with her dead, if she fail to build the house and its appurtenances, why should not individuals of the church, who thus neglect, come under the same condemnation? for if they are to be rejected, they may as well be rejected without baptism as with it; for their baptism can be of no avail before god, and the time to baptize them may be appropriated to building the walls of the house, and this is according to the understanding which we have received from him who is our spokesman. let it not be supposed that the sick and the destitute are to be denied the blessings of the lord's house; god forbid; his eye is ever over them for good. he that hath not, and cannot obtain, but saith in his heart, if i had, i would give freely, is accepted as freely as he that gives of his abundance. the temple is to be built by tithing and consecration, and every one is at liberty to consecrate all they find in their hearts so to do; but the tithings required, is one-tenth of all anyone possessed at the commencement of the building, and one-tenth part of all his increase from that time until the completion of the same, whether it be money, or whatever he may be blessed with. many in this place are laboring every tenth day for the house, and this is the tithing of their income, for they have nothing else; others would labor the same, but they are sick, therefore excusable; when they get well, let them begin; while there are others who appear to {474} think their own business of more importance than the lord's. of such we would ask, who gave you your time, health, strength, and put you into business? and will you not begin quickly to return with usury that which you have received? our god will not wait always. we would remind some two or three hundred elders, who offered to go on missions, some six months, others one year, and some two years, and had their missions assigned them at the general conference to labor on the temple, that most of their names are still with us, and we wish them to call and take their names away, and give them up to the building committee. brethren, you have as great an interest at stake in this thing as we have, but as our master, even the master-builder of the temple, whose throne is on high, has seen fit to constitute us stewards in some parts of his household; we feel it important for us to see to it that our master is not defrauded, and especially by those who have pledged their word, their time, their talents, to his services; and we hope this gentle hint will suffice, that we may not be compelled to publish the names of those referred to. probably some may think they could have gone on a mission, but cannot labor, as they have no means of boarding themselves, but let such remember that several score of brethren and sisters in this city, offered at the general conference, to board one or more laborers on the temple till the same should be completed, and but few of those as yet have had the opportunity of boarding any one. to all such we would say, you are not forgotten, we have your names also, and we expect soon to send someone to your table, therefore put your houses in order and never be ready to refuse the first offer of a guest. large stores of provisions will be required to complete the work, and now is the time for securing it, while meat is plenty and can be had for one half the value that it can at other seasons of the year, and the weather is cool and suitable for packing. let the brethren for two hundred miles around drive their fat cattle and hogs to this place, where they may be preserved, and there will be a supply till another favorable season rolls around, or till the end of the labor. now is the time to secure food, now is the time that the trustee is ready to receive your droves. not the maimed, the lean, the halt, and the blind, and such that you cannot use; it is for the lord, and he wants no such offering; but if you want his blessing, give him the best, give him as good as he has given you. beds and bedding, socks, mittens, shoes, clothing of every description, and store goods are needed for the comfort of the laborers this winter; journeymen, stone cutters, quarrymen, teams and teamsters for drawing stone and all kinds of provision for men and beast, are needed in abundance. {475} there are individuals who have given nothing as yet, either as tithing or consecration, thinking that they shall be able to do a great deal some time hence if they continue their present income to their own use, but this is a mistaken idea. suppose that all should act upon this principle, no one would do ought at present, consequently the building must cease, and this generation remain without a house, and the church be rejected; then suppose the next generation labor upon the same principle, and the same in all succeeding generations, the son of god would never have a place on the earth to lay his head. let every individual remember that their tithings and consecrations are required from what they have, and not what they expect to have some time hence, and are wanted for immediate use. all money and other property designed for tithing and consecrations to the building of the temple must hereafter be presented to the trustee in trust, president joseph smith, and entered at the recorder's office, in the book before referred to; and all receipts now holden by individuals, which they have received of the building committee for property delivered to them, must also be forwarded to the recorder's office for entry, to secure the appropriation of said property according to the original design. the elders everywhere will instruct the brethren both in public and in private, in the principles and doctrines set forth in this epistle, so that every individual in the church may have a perfect understanding of his duty and privileges. brigham young, heber c. kimball, orson pratt, william smith, lyman wight, wilford woodruff, john taylor, geo. a. smith, willard richards. nauvoo, illinois, december 13, 1841. footnotes: 1. this has reference to the blacklegs that infested the upper mississippi region, and who plied their trade in disposing of counterfeit money and stolen goods along the river. the character of the old inhabitants in northern illinois at this time, (1840-44), governor ford describes in his "_history of illinois_" as follows: "then, again, the northern part of the state was not destitute of its organized bands of rogues, engaged in murders, robberies, horse-stealing, and in making and passing counterfeit money. these rogues were scattered all over the north; but the most of them were located in the counties of ogle, winnebago, lee, and dekalb. in the county of ogle, they were so numerous, strong, and well-organized, that they could not be convicted for their crimes. by getting some of their numbers on the juries, by producing hosts of witnesses to sustain their defense by perjured evidence, and by changing the venue from one county to another, and by continuances from term to term, and by the inability of witnesses to attend from time to time at a distant and foreign county, they most generally managed to be acquitted." 2. the above references are published to correspond in current editions of the doctrine and covenants. the revelation quoted was given as a law to the church, february 9, 1831. it was given in the presence of twelve elders, at kirtland, in fulfillment of the promise that the lord made to the church while yet located in new york, in a revelation commanding them to move from the eastern countries to the ohio; "and there," said the lord, "i will give unto you my law, and there you shall be endowed with power from on high." (doctrine and covenants, section 38: 32.) as introductory to the revelation the prophet said under date of february 9: "according to the promise heretofore made, the lord gave the following revelation embracing the law of the church;" and indeed, it is appropriately so called, for it embraces well nigh every moral law of the gospel, and is a most valuable chapter of divine instructions to the church. 3. about this time there were gangs of robbers operating up and down the mississippi river, from which the saints suffered, as many of their horses and cattle were stolen, but more serious injury arose from the fact that the acts of these robbers were attributed to the saints themselves, and did much to prejudice the minds of the public against them. governor ford in his "history of illinois," from 1814 to 1847 in referring to these charges against the saints, and speaking of events taking place about this time in nauvoo, said: "it was a fact also, that some larcenies and robberies had been committed, and that mormons had been convicted of the crimes, and that other larcenies had been committed by persons unknown, but suspected to be mormons. justice, however, requires me here to say, that upon such investigation as i then could make, the charge of promiscuous stealing appeared to be exaggerated." (history of illinois, ford, p. 329.) the practice of charging these robberies upon members of the church continued through the next three or four years. speaking of the time somewhat later than the period with which our annals above deal, the governor said: "on my late visit to hancock county, i was informed by some of their violent enemies, that the larcenies of the mormons had become unusually numerous and insufferable. they indeed admitted that but little had been done in this way in their immediate vicinity. but they insisted that sixteen horses had been stolen by the mormons in one night, near lima in the county of adams. at the close of the expedition, i called at this same town of lima, and upon inquiry was told that no horses had been stolen in that neighborhood, but that sixteen horses had been stolen in one night in hancock county. this last informant being told of the hancock story, again changed the venue to another distant settlement in the northern edge of adams." (history of illinois, p. 331.) and thus sensational reports of "mormon stealings" were made the shuttle-cock between the battle-doors of various neighborhoods. in addition to the very emphatic utterances of the prophet joseph, his brother hyrum, and the twelve, the _times and seasons_ editorially said: "thieves. "we are highly pleased to see the very energetic measures taken by our citizens to suppress thieving. it has been a source of grief unto us that there were any in our midst who would wilfully take property from any person which did not belong to them, knowing that if any person, who does, or ever did belong to this church, should steal, the whole church would have to bear the stigma, and the sound goes abroad that the mormons are a set of thieves and robbers, a charge which we unequivocally deny, and pronounce a falsehood of the basest kind. that there are some amongst us base enough to commit such acts we do not pretend to deny, but whether they are all members of this church or not, we do not know; but some who are have been caught in their iniquity, and one was among the missing after a warrant was out for him; circumstantial proof is so strong against him, that his guilt is established without a doubt. we have heard that some of those characters have said that such things are sanctioned by the authorities of the church, this is the most base of all lies: and we would here warn all well disposed persons, to be aware of such characters, and if any such thing is ever intimated to them, to heed it not, unless it be to report such persons to the proper authorities so that they can be brought to condign punishment; for know assuredly that if you listen to them, they will prove an adder in your path, and eventually lead you down to destruction."--_times and seasons_, p. 615. 4. see vol. iii., p. 171. {476} chapter xxviii. kirtland _vs_. nauvoo--political attitude of the people of nauvoo declared--publications mormon and anti-mormon for 1841--close of the year. _tuesday, december 14, 1841_.--i commenced opening, unpacking, and assorting a lot of dry goods in the second story of my new store, situate on the northwest corner of block 155. [1] the joiners and masons are yet at work in the lower part of the building. _wednesday, 15_.--in reply to inquiries concerning almon w. babbitt, and the printing press at kirtland, contained in a letter written at kirtland, november 16, 1841, by lester brooks and zebedee coltrin, acting presidents, and thomas burdick, bishop and council, to president joseph smith and brigham young, it was decided as follows: _decision in the case of almon w. babbitt and kirtland_. it remains for almon w. babbitt to offer satisfaction, if he wishes so to do, according to the minutes of the conference. you are doubtless all well aware that all the stakes, except those in hancock county, illinois, and lee county, iowa, were discontinued some time since by the first presidency, as published in the _times and seasons_; but as it appears that there are many in kirtland who desire to remain there, and build up that place, and as you have made great exertions according to your letter, to establish a printing press, and take care of the poor, &c., since that period, you may as well continue operations according to your designs, and go on with your printing, and do what you can in righteousness to build up kirtland, but do not suffer yourselves to harbor the idea that kirtland will rise on the ruins of nauvoo. it is the privilege of brethren emigrating from any quarter to come to this place, and it is not right to attempt to persuade those who desire it, to stop short. the foregoing is an extract from my letter in reply. {477} the twelve apostles were in council at elder kimball's. [sidenote: affairs at ramus.] _tuesday, 16_.--william wightman of ramus, delivered to president joseph smith, sole trustee-in-trust, the deed to the unsold and bonded lots of land in the town of ramus, bearing date december 8, 1841; also the plat of the "first addition to ramus," and the notes which have been received of individuals who have purchased lots, and the bonds of william miller, september 21, 1840, and of ute perkins, november 26, 1840, and of william j. perkins, november 7, 1840, and of john f. charles, november 16, 1841, for lots of land adjoining ramus, and which may hereafter be added to the town plats (a part of the land included in william miller's bond is included in the first addition to ramus, and the notes were transferred to the sole trustee-in-trust, for the benefit of the whole church, by a vote of the ramus conference, december 4 and 5, 1841), after applying sufficient of said property to liquidate the claims of those from whom the town was purchased, and also paying two notes given by william wightman for money borrowed to pay for the above property, viz., to lyman prentice $11.45, and james cummins $50.00, and some other small demands against said wightman which have been contracted for the benefit of the church in ramus. _saturday, 18_.--i attended the city council, and stated circumstances which i had heard concerning mobocracy, from a person late from macombe, and requested an ordinance passed, so that persons ordering any person to leave their peaceful homes could be dealt with rigorously; also presented the following- _expressions of gratitude to james gordon bennett and the new york herald_. resolved by the city council of the city of nauvoo, that the high-minded and honorable editor of the _new york weekly herald_, james gordon bennett, esq., is deserving of the lasting gratitude of this {478} community, for his very liberal and unprejudiced course towards us as a people, in giving us a fair hearing in his paper, thus enabling us to reach the ears of a portion of the community, who, otherwise would ever have remained ignorant of our principles and practices. resolved, that we recommend our fellow citizens to subscribe for the _new york weekly herald_, and thus be found patronizing true merit, industry, and enterprise. _sunday, 19_.--the twelve were in council at elder brigham young's--morning. meeting at my house in the evening. the subjoined minutes are from elder wilford woodruff's journal- _minutes of a meeting of the twelve in the house of the prophet_. elder heber c. kimball preached at the house of president joseph smith, on the parable in the 18th chapter of jeremiah, of the clay in the hands of the potter, that when it marred in the hands of the potter it was cut off the wheel and then thrown back again into the mill, to go into the next batch, and was a vessel of dishonor; but all clay that formed well in the hands of the potter, and was pliable, was a vessel of honor; and thus it was with the human family, and ever will be: all that are pliable in the hands of god and are obedient to his commands, are vessels of honor, and god will receive them. president joseph arose and said--"brother kimball has given you a true explanation of the parable," and then read the parable of the vine and its branches, and explained it, and said, "if we keep the commandments of god, we should bring forth fruit and be the friends of god, and know what our lord did. "some people say i am a fallen prophet, because i do not bring forth more of the word of the lord. why do i not do it? are we able to receive it? no! not one in this room. he then chastened the congregation for their wickedness and unbelief, 'for whom the lord loveth he chasteneth, and scourgeth every son and daughter whom he receiveth,' and if we do not receive chastisements then we are bastards and not sons." on the subject of revelation, he said, a man would command his son to dig potatoes and saddle his horse, but before he had done either he would tell him to do something else. this is all considered right; but as soon as the lord gives a commandment and revokes that decree and commands something else, then the prophet is considered fallen. because we will not receive chastisement at the hand of the prophet and {479} apostles, the lord chastiseth us with sickness and death. let not any man publish his own righteousness, for others can see that for him; sooner let him confess his sins, and then he will be forgiven, and he will bring forth more fruit. when a corrupt man is chastised he gets angry and will not endure it. the reason we do not have the secrets of the lord revealed unto us, is because we do not keep them but reveal them; we do not keep our own secrets, but reveal our difficulties to the world, even to our enemies, then how would we keep the secrets of the lord? i can keep a secret till doomsday. what greater love hath any man than that he lay down his life for his friend; then why not fight for our friend until we die? elder brigham young said--one thing lay with weight on his mind; that is, that we should be prepared to keep each commandment as it came from the lord by the mouth of the prophet, and as the lord had commanded us to build a temple, we should do it speedily. _monday, 20_.--i communicated to the _times and seasons_, as follows- _the prophet on the attitude of the saints in politics_. to my friends in illinois--the gubernatorial convention of the state of illinois has nominated colonel adam w. snyder [2] for governor, and colonel john moore for lieutenant-governor, of the state of illinois, election to take place in august next. colonel moore, like judge douglas and esquire warren, was an intimate friend of general bennett long before that gentleman became a member of our community; and general bennett informs us that no men were {480} more efficient in assisting him to procure our great chartered privileges, than were colonel snyder, and colonel moore. they are sterling men, and friends of equal rights, opposed to the oppressor's grasp, and the tyrant's rod. with such men at the head of our state, government will have nothing to fear. in the next canvass, we shall be influenced by no party consideration, and no carthagenian coalescence or collusion with our people will be suffered to effect, or operate against general bennett, or any other of our tried friends, already semi-officially in the field; so the partizans in this county, who expect to divide the friends of humanity and equal rights, will find themselves mistaken--we care not a fig for whig or democrat; they are both alike to us, but we shall go for our friends, our tried friends, and the cause of human liberty, which is the cause of god. we are aware that "divide and conquer" is the watchword with many, but with us it cannot be done--we love liberty too well--we have suffered too much to be easily duped--we have no catspaws amongst us. we voted for general harrison because we loved him--he was a gallant officer and a tried statesman; but this is no reason why we should always be governed by his friends. he is now dead, and all of his friends are not ours. we claim the privilege of freemen, and shall act accordingly. douglas is a master spirit, and his friends are our friends--we are willing to cast our banners in the air, and fight by his side in the cause of humanity and equal rights--the cause of liberty and the law. snyder and moore are his friends--they are ours. these men are free from the prejudices and superstitions of the age, and such men we love, and such men will ever receive our support, be their political predilections what they may. snyder and moore are known to be our friends; their friendship is vouched for by those whom we have tried. we will never be justly charged with the sin of ingratitude--they have served us, and we will serve them. [3] joseph smith. lieutenant-general of the nauvoo legion. {481} _tuesday, 21_.--i received from edward hunter a letter on business, to which i wrote the following reply- _the prophet's letter to edward hunter--business affairs at nauvoo_. nauvoo, dec. 21, 1841. _mr. edward hunter_, beloved brother:--yours of the 27th of october came to hand at a late date, but i am now able to say to you that the power of attorney is executed and sent up to the clerk's office for the seal of the state, and {482} will be forwarded direct from them; it is now on the way most probably. your letter did not arrive till after mr. potter returned with the goods, which i received in safety; and brother potter has started on a mission to the inhabitants of jamaica, one of the west india isles. i will accept the goods as you propose, on your debt, so far as it goes, and answer the remainder on the payments which you mention, as they become due. i have purchased ninety acres of timber land in the vicinity of nauvoo, a little up the river, and have made proposals to mcfall, but as yet, am waiting for him to receive answers from his correspondent in the east. i shall be able to purchase all the wood land you will want, in a little time. as respects steam engines and mills, my opinion is, we cannot have too many of them. this place has suffered exceedingly from the want of such mills in our midst, and neither one nor two can do the business of this place another season. we have no good grain or board mill in this place; and most of our flour and lumber has to be brought twenty miles; which subjects us to great inconvenience. the city is rapidly advancing, many new buildings have been erected since you left us, and many more would have arisen, if brick and lumber could have been obtained. there is scarcely any limits which can be imagined to the mills and machinery and manufacturing of all kinds which might be put into profitable operation in this city, and even if others should raise a mill before you get here, it need be no discouragement either to you or brother buckwalter, for it will be difficult for the mills to keep pace with the growth of the place, and you will do well to bring the engine. if you can persuade any of the brethren who are manufacturers of woollens or cottons to come on and establish their business, do so. i have not ascertained definitely as yet how far the goods will go towards liquidating dr. fosters's note, or finishing your house; but this i can say, i will make the most of it, and benefit you every possible way. your message is delivered to mrs. smith, and she will be glad to have returns on her letter of attorney, as speedily as circumstances will permit, according to the understanding thereof. i am happy to hear of your welfare, and the health of your family; and also to inform you that the health of nauvoo has much improved since last summer, and considering the very mild state of the weather most of the time, it is excellent. myself and family are in health, and our enemies are at peace with us, as much as can be expected in this generation. should anything {483} new occur, which may be for our advantage, you will please write, and i will do the same. i remain, yours in the gospel of christ, joseph smith. p.s.--you will endeavor to have the money on your letter of attorney from mrs. smith, ready to furnish a fresh supply of goods early in the spring. j. s. _wednesday, 22_. nauvoo, december 22, 1841. _revelation to john snyder and amos b. fuller_. the word of the lord came unto joseph the seer, verily thus saith the lord, let my servant john snyder take a mission to the eastern continent, unto all the conferences now sitting in that region; and let him carry a package of epistles, that shall be written by my servants the twelve making known unto them their duties concerning the building of my houses which i have appointed unto you, saith the lord, that they may bring their gold and their silver, and their precious stones, and the box-tree, and the fir-tree, and all fine wood to beautify the place of my sanctuary, saith the lord; and let him return speedily with all means which shall be put into his hands, even so. amen. elder amos b. fuller, of zarahemla, stated to me that he had settled all his debts, made all necessary provision for his family, and desired to know the will of god concerning him. _revelation_. "verily thus saith the lord unto my servants the twelve, let them appoint unto my servant a. b. fuller a mission to preach my gospel unto the children of men, as it shall be manifested unto them by my holy spirit. amen." this day i commenced receiving the first supply of groceries at the new store. thirteen wagons arrived from warsaw, loaded with sugar, molasses, glass, salt, tea, coffee, &c., purchased in st. louis. the original stock purchased in new orleans having been detained at st. louis by one holbrook, innkeeper, under false pretenses. [sidenote: work on the proclamation to kings of the earth.] this evening i commenced giving instructions to the scribe concerning writing the {484} proclamation to the kings of the earth, mentioned in the revelation given january 19, 1841. [sidenote: immigration agency in england.] _friday, 24_.--this evening i had a consultation with president young and bishop whitney about establishing an agency in england for the cheap and expeditious conveyance of the saints to nauvoo, and for our convenience in merchandise; and i said, "in the name of the lord we will prosper, if we will go forward in this thing." elder truman gillett, jun., returned from a short mission to van buren county, iowa, where he baptized fourteen, bringing $20 as a donation to the building of the temple, from samuel moore. [sidenote: xmas at nauvoo, 1841.] _saturday, 25_.--being christmas, brigham young, heber c. kimball, orson pratt, wilford woodruff, john taylor, and their wives, and willard richards spent the evening at hiram kimball's; and after supper, mr. kimball gave each of the twelve apostles a fractional lot of land lying on the west side of his second addition to nauvoo. alpheus gifford, a member of the church since 1831, and a faithful elder in the church [it was he who baptized heber c. kimball] died at his home some five miles above nauvoo. [4] _conference minutes--new york and maine_. at a conference held in batavia, genessee county, new york, 11 branches, comprising 15 elders, 7 priests, 7 teachers, 4 deacons, and 207 members were represented. a conference met in the universalist church, in hope, waldo {485} county, maine, when fox islands, with five elders, 1 priest, 2 teachers, 1 deacon, and 100 members, also the main land, with 6 elders, 2 priests, 3 teachers, 1 deacon, and 68 members were represented; otis shaw, president, and calvin c. pendleton, clerk. [sidenote: purpose of the gift of tongues.] _sunday, 26_.--the public meeting of the saints was at my house this evening, and after patriarch hyrum smith and elder brigham young had spoken on the principles of faith, and the gifts of the spirit, i read the 13th chapter of first corinthians, also a part of the 14th chapter, and remarked that the gift of tongues was necessary in the church; but that if satan could not speak in tongues, he could not tempt a dutchman, or any other nation, but the english, for he can tempt the englishman, for he has tempted me, and i am an englishman; but the gift of tongues by the power of the holy ghost in the church, is for the benefit of the servants of god to preach to unbelievers, as on the day of pentecost. when devout men from every nation {486} shall assemble to hear the things of god, let the elders preach to them in their own mother tongue, whether it is german, french, spanish or "irish," or any other, and let those interpret who understand the language spoken, in their own mother tongue, and this is what the apostle meant in first corinthians xiv: 27. [5] [sidenote: instructions to the twelve.] _monday, 27_.--i was in council with brothers brigham young, heber c. kimball, willard richards and john taylor, at my office, instructing them in the principles of the kingdom, and what the twelve should do in relation to the mission of john snyder, and the european conferences, so as to forward the gathering of means for building the temple and nauvoo house; that brigham might go with john snyder on his mission if he chose, but the object of the mission could be accomplished without. _tuesday, 28_.--i baptized sidney rigdon in the font, for and in behalf of his parents; also baptized reynolds cahoon and others. [sidenote: warren and warsaw affairs.] _thursday and friday, december 30th and 31st_--calvin a. warren, esq., mark aldrich and daniel s. witter, visited me at my office, and after much explanation and conversation concerning warren and warsaw, in which esquire warren manifested the kindest and most confidential feelings and aldrich and witter expressed their entire approbation of past proceedings of the presidency, they all agreed that if i did not succeed in the next attempt to establish and build up warren, that they would fully excuse me from all censure, and would feel satisfied that i had done all that could reasonably be required of any man in a like case, be the consequence what it might to themselves; and esquire warren frankly acknowledged that his temporal salvation depended on the success of the enterprise, and {487} made liberal proposals for the benefit of the brethren, to help forward the undertaking. the party retired manifesting the best of feeling, and expressing the most perfect satisfaction with their visit, with me and all concerned. [sidenote: a prophecy respecting warsaw.] thursday evening at the office, while conversing with calvin a. warren, esq., about the proceedings at warsaw, i prophesied in the name of the lord, that the first thing toward building up warsaw was to break it down, to break down them that are there, that it never would be built up till it was broken down, and after that keep them entirely in the dark concerning our movements; and it is best to let sharp [6] publish what he pleases and go to the devil, and the more lies he prints the sooner he will get through; not buy him out or hinder him; and after they have been in the dark long enough, let a certain set of men go there who will do as i tell them, a certain kind of men, some of those capitalists from the eastern states, say from pennsylvania; wise men who will take the lead of business, and go ahead of those that are there before they know what we are about, and the place will prosper, and not till then. the following list shows some of the books, pamphlets, letters, &c., published for and against the latter-day saints in 1841. _mormon literature, (pro et con) 1841_. "a proclamation to the saints scattered abroad:" january 15, by joseph smith, sidney rigdon, hyrum smith. twenty-three numbers of the "times and seasons," published at nauvoo. twelve numbers of the "millennial star," published in england by parley p. pratt. first european edition of the book of mormon, published in england, 21st january, by elders brigham young, and willard richards. {488} a third edition of the "voice of warning" was published in manchester, england, by parley p. pratt. "a letter to queen victoria of england, touching the signs of the times, and the political destiny of the world:" in pamphlet form, by parley p. pratt, manchester, england. five hundred copies of "an address to the hebrews," in the dutch language, by orson hyde. published in rotterdam, holland, in july; being the first pamphlet pertaining to the church of jesus christ of latter-day saints, written in a foreign language. a pamphlet containing 116 pages, 8vo., by orson hyde, containing "a synopsis of the faith of the church of jesus christ of latter-day saints:" addressed to the german nation in their own language. a small collection of hymns, by christopher merkley. "evidences in proof of the book of mormon:" a work of 256 pages, 32 mo. published at batavia, new york, by charles thompson. a lengthy "address to the citizens of salem, massachusetts, and vicinity," by erastus snow, and benjamin winchester, october. "gospel reflector," a monthly periodical, by benjamin winchester, published in philadelphia. "proclamation and warning to the inhabitants of america," by charles thompson. the editor of the "times and seasons" noticed the following "from the 'upper mississippian,' a series of letters, entitled 'nauvoo mormon religion,' &c., the writer no doubt intended to give a fair statement, and in the main did so; but respecting our faith (on some points), the book of mormon, &c., he is wide of the mark." an article published in the "north staffordshire mercury," showing the difference between the baptists and latter-day saints. hanley, february, 16, signed "a baptist." replied to by parley p. pratt, who showed the difference between the baptists and former-day-saints. a severe article against the latter-day saints, which filled several columns of fine print, was published in "edinburgh intelligencer" of april 7th, taken from the "athenaeum" on the subject of the "book of mormon and the latter-day saints." replied to by parley p. pratt. may. mr. j. b. rollo, of edinburgh, scotland, published a pamphlet entitled "mormonism exposed." replied to by parley p. pratt, july 10. the "preston chronicle" of april 24, published a long article against the latter-day saints, which was replied to by parley p. pratt, in the "millennial star," july 10. a bitter article was published in the "cheltenham free press" of {489} august 23rd, headed "latter-day saints' swindle," replied to by parley p. pratt in the "star" of october. "a few plain facts, showing the folly, wickedness and imposition of the rev. timothy r. matthews." by george j. adams, bedford, england. the st. louis, missouri, "atlas" published a favorable article entitled, "the latter-day saints." the "juliet courier" published a favorable account of the late trial of joseph smith. monmouth, june. the "philadelphia saturday courier" and the "public ledger" on july 10, published several articles anathematizing the latter-day saints. a slanderous pamphlet entitled "mormonism unmasked," by a. gardner, of rochdale, england. "the mormons--arrest of joe smith" was the heading of an article published in the "new york herald of commerce," and copied in many of the eastern papers. "the christian messenger and reformer" published an account of the latter-day saints, collected from the book of edward d. howe, of painsville, ohio. thomas sharp, editor of the "warsaw signal," devoted his entire time to slandering, to lying against and misrepresenting the latter-day saints. footnotes: 1. on the corner of granger and water streets, in the southwest part of the city. 2. governor ford, in his "history of illinois," gives the following biographical information about adam w. snyder, and as i can find nothing concerning him elsewhere, i quote ford:-"in december, 1841, a state democratic convention assembled at springfield, and nominated adam w. snyder as the democratic candidate for governor, to be elected in august, 1842. mr. snyder was a native of pennsylvania, and a distant relative of gov. snyder of that state. in his early youth, he learned the trade of a fuller and woolcarder. he came to illinois when he was about eighteen years old; settled in the french village of cahokia: followed his trade for several years: studied law; removed to the county seat, where he commenced his profession, in which he was successful in getting practice. in 1830 he was elected to the state senate, and was afterwards elected to congress, from his district; and was again elected to the state senate in 1840. mr. snyder was a very showy, plausible and agreeable man in conversation, and was gifted with a popular eloquence, which was considerably effective. he was a member of the senate when the mormon charters were passed, and had taken an active part in furthering their passage." in fact mr. snyder was chairman of the judiciary committee, to which the charters were referred, and he reported them to the senate with a recommendation that they pass. 3. for some time there had been an agitation going on in respect of the saints and their relationship to the politics of the state; and political capital was sought to be made by manifestations of friendliness or of hostility towards them. although, in the main, the people of nauvoo had sustained the whig candidates, both locally and nationally, in the preceding election, including the whig candidate for congress, mr. john j. stuart, yet there were outbreaks against them both among the whig politicians and in the whig press of illinois. "the whig newspapers," writes governor ford, in his "history of illinois," "teemed with accounts of the wonders and enormities of nauvoo, and of the awful wickedness of a party which could consent to receive the support of such miscreants. governor duncan, [nominated in opposition to snyder] who was really a brave, honest man, and who had nothing to do with getting the mormon charters passed through the legislature, took the stump on this subject in good earnest, and expected to be elected governor almost on this question alone" (history of illinois, ford, p. 269.) the position of the saints in their relation to the political parties in the state of illinois is tersely set forth by the late president john taylor in his review of affairs at nauvoo, leading up to the martyrdom of the prophet; which document was prepared at the request of the historians of the church, and filed in the archives of the church as the testimony of an eye witness and participant in those events. the document, under the title of "the martyrdom of joseph smith," was published by permission of the author in tyler's "history of the mormon battalion." of the political situation at nauvoo--which was forming at the period to which the political announcement of the text above belongs--president taylor says: "there were always two parties, the whigs and democrats, and we could not vote for one without offending the other; and it not unfrequently happened that candidates for office would place the issue of their election upon opposition to the 'mormons,' in order to gain political influence from religious prejudice, in which case the 'mormons' were compelled, in self-defense, to vote against them, which resulted almost invariably against our opponents. this made them angry; and although it was of their own making, and the 'mormons' could not be expected to do otherwise, yet they raged on account of their discomfiture, and sought to wreak their fury on the 'mormons.' as an instance of the above, when joseph duncan was candidate for the office of governor of illinois, [in the campaign to which the document in the body of the text above relates] he pledged himself to his party that, if he could be elected, he would exterminate or drive the 'mormons' from the state. the consequence was that governor ford was elected." (history of the mormon battalion, introduction, pp. 12 and 13.) it cannot in truth be claimed that any favor shown by the democratic party, as such, to the mormon people was the cause of the announcement of the above independent attitude in politics. for while judge douglas, a leading democrat, had recently rendered a decision favorable to the prophet, liberating him from the clutches of missouri, it should be remembered that the judge had but pronounced upon the course of the officers of the states of missouri and illinois and found that course at variance with the law, and there was no alternative but to set the prophet free. but it was the law that vindicated joseph smith, not the favor of judge douglas. and then, if a democratic judge had decided a case in favor of the prophet, it should be remembered that it was the act, and i might say the unwarranted, the illegal act, of a democrat, governor carlin, which had put the life and liberty of the prophet in jeopardy by issuing an illegal requisition for his arrest and deliverance to missouri, this to show that it was not any favor that had been shown by the democratic party, as such, that prompted the assumption of an independent attitude in politics by the prophet; but that for weal or woe, the attitude was taken as a measure of self-defense, and for the protection of the people in whose interest it was announced. 4. alpheus gifford was born in adams township, berkshire county, massachusetts, august 25, 1793. at the age of eighteen, having scarcely sufficient learning to enable him to read the bible, he commenced preaching the gospel, not for hire, but for the salvation of souls. in 1817, he married anna nash, who bore him seven sons and three daughters. in the spring of 1831, hearing of the doctrines taught by joseph smith, he made diligent inquiry, and found they were scriptural, and was baptized and ordained a priest; he brought home five books of mormon which he distributed among his friends; he was then living in tioga county, pennsylvania. soon after he went to kirtland, ohio, to see the prophet joseph smith and the brethren, when he was ordained an elder; he was accompanied by his brother levi elial strong, eleazar miller, enos curtis and abraham brown, who were baptized. on returning to pennsylvania he preached and baptized many, among whom was heber c. kimball. the gifts of the gospel were enjoyed by many; signs following those that believed, devils were cast out; the sick were healed; many prophesied; some spake with new tongues; while others interpreted the same. mr. calvin gilmour, with whom brother gifford had previously been associated in preaching, heard him speak in tongues and interpret. gilmour declared he understood the languages and that they were interpreted correctly, but that he would rather be damned than believe in mormonism. in june, 1832, brother gifford started for missouri; traveled to cincinnati and wintered there with a few saints, who had been baptized by lyman wight. he arrived in jackson county, mo., in march, 1833, where he preached much. he was driven with the saints in the fall of that year. he removed to clay county, and subsequently went to kirtland, ohio, and attended the dedication of the temple and received the ordinances there administered. he returned to missouri, and removed with the saints to far west, caldwell county. in the winter of 1839 he was driven from missouri. he located in the morley settlement near lima, illinois, and subsequently removed five miles above nauvoo, where he died december 25, 1841. (the above is taken from a sketch of his father's life by samuel k. gifford, furnished the church historian in november, 1861, and filed in the history of the church under date of december, 1841.) 5. "if any man speak in an unknown tongue, let it be by two, at the most by three, and that by course, and let one interpret. but if there be no interpreter, let him keep silence in the church; and let him speak to himself and to god." 6. this reference is to thomas sharp, editor of the warsaw _signal_, a bitter anti-mormon, and described by the late president john taylor, as "a violent and unprincipled man, who shrank not from any enormity." {490} chapter xxix. the opening of the year 1842--whereabouts of the twelve apostles--correspondence of elder hyde from trieste--report of high council on affairs in nauvoo--events and conditions in british mission. [sidenote: sundry labors of the prophet.] _saturday, january 1, 1842_.--i again have the pleasure to report the location of the twelve apostles. brigham young, heber c. kimball, orson pratt, john taylor, wilford woodruff and willard richards are in nauvoo. george a. smith, in zarahemla, ohio. orson hyde in quarantine at trieste, italy. parley p. pratt in liverpool. lyman wight in ohio. william smith in new jersey. john e. page somewhere in the eastern states. i commenced placing goods on the shelves of my new store, assisted by bishop newel k. whitney and others; and in the evening attended city council. five hundred and twelve saints were reported at the glasgow conference of this date. several of the twelve spent the day at sylvester b. stoddard's and in the city council, which lasted from 6 p. m. until midnight, on the trial of gustavus hills. _sunday, 2_.--meeting at my house, day and evening; brother hyrum and elder woodruff preached. _tuesday, 4_.--i wrote dr. john m. bernhisel, of new york, on business. joseph duncan, candidate for governor of illinois, made an inflammatory speech against the saints at edwardsville, a mass of falsehoods. {491} _wednesday, 5_.--william wightman signed over and delivered the town plat of ramus to me, as sole trustee in trust for the church of jesus christ of latter-day saints. my new store was opened for business this day for the first time, it was filled with customers, and i was almost continually behind the counter, as clerk, waiting on my friends. i dictated a letter to edward hunter, west nantmeal, pennsylvania, as follows: _the prophet's letter to edward hunter--reports opening of the new store_. nauvoo, january 5, 1842. _mr. edward hunter_. beloved brother:--i am happy that it is my privilege to say to you that the large new building which i had commenced when you were here is now completed, and the doors are opened this day for the sale of goods for the first time. the foundation of the building is somewhat spacious (as you will doubtless recollect) for a country store. the principal part of the building below, which is ten feet high, is devoted exclusively to shelves and drawers, except one door opening back into the space, on the left of which are the cellar and chamber stairs, and on the right the counting room; from the space at the top of the chamber stairs opens a door into the large front room of the same size with the one below, the walls lined with counters, covered with reserved goods. in front of the stairs opens the door to my private office, or where i keep the sacred writings, with a window to the south, overlooking the river below, and the opposite shore for a great distance, which, together with the passage of boats in the season thereof, constitutes a peculiarly interesting situation, in prospect, and no less interesting from its retirement from the bustle and confusion of the neighborhood and city, and altogether is a place the lord is pleased to bless. the painting of the store has been executed by edward martin, one of our english brethren; and the counters, drawers, and pillars present a very respectable representation of oak, mahogany and marble for a backwoods establishment. the lord has blessed our exertions in a wonderful manner, and although some individuals have succeeded in detaining goods to a considerable amount for the time being, yet we have been enabled to secure goods in the building sufficient to fill all the shelves as soon as they were completed, and have some in reserve, both in loft and cellar. {492} our assortment is tolerably good--very good, considering the different purchases made by different individuals at different times, and under circumstances which controlled their choice to some extent; but i rejoice that we have been enabled to do as well as we have, for the hearts of many of the poor brethren and sisters will be made glad with those comforts which are now within their reach. the store has been filled to overflowing, and i have stood behind the counter all day, dealing out goods as steady as any clerk you ever saw, to oblige those who were compelled to go without their usual christmas and new year's dinners, for the want of a little sugar, molasses, raisins, &c., &c; and to please myself also, for i love to wait upon the saints, and be a servant to all, hoping that i may be exalted in the due time of the lord. with sentiments of high consideration, i remain your brother in christ. joseph smith. [sidenote: rejoicing of the prophet.] _thursday, 6_.--the new year has been ushered in and continued thus far under the most favorable auspices, and the saints seem to be influenced by a kind and indulgent providence in their dispositions and [blessed with] means to rear the temple of the most high god, anxiously looking forth to the completion thereof as an event of the greatest importance to the church and the world, making the saints in zion to rejoice, and the hypocrite and sinner to tremble. truly this is a day long to be remembered by the saints of the last days,--a day in which the god of heaven has begun to restore the ancient order of his kingdom unto his servants and his people,--a day in which all things are concurring to bring about the completion of the fullness of the gospel, a fullness of the dispensation of dispensations, even the fullness of times; a day in which god has begun to make manifest and set in order in his church those things which have been, and those things which the ancient prophets and wise men desired to see but died without beholding them; a day in which those things begin to be made manifest, which have been hid from before the foundation of the world, and which {493} jehovah has promised should be made known in his own due time unto his servants, to prepare the earth for the return of his glory, even a celestial glory, and a kingdom of priests and kings to god and the lamb, forever, on mount zion, and with him the hundred and forty and four thousand whom john the revelator saw, all of which is to come to pass in the restitution of all things. conference held at zarahemla, at which that stake was discontinued; a branch was organized in place thereof, and john smith appointed president. _wednesday, 12_.--the ship _tremont_ sailed from liverpool for new orleans with the saints, about this time. the following notice was published in the _times and seasons_: _tithings and consecrations for the temple of the lord_. from this time the recorder's office will be opened on the saturday of each week for the reception of the tithings and consecrations of the brethren, and closed on every other day of the week. this regulation is necessary, to give the trustee and recorder time to arrange the book of mormon, translation of the bible, hymn book, and doctrine and covenants for the press, all of which the brethren are anxious to see in their most perfect form, consequently the saints should be particular to bring their offerings on the day specified, until further notice, but not relax their exertions to carry on the work. the elders will please give the above notice in all public meetings until the plan is understood. willard richards, recorder for the temple. nauvoo, january 12, 1842. i rode south about seven miles to my wood land, accompanied by brother john sanders and peter maughan, [1] {494} and found a vein of coal about eighteen inches thick, apparently of good quality for the western country. elder benjamin winchester was suspended by the quorum of the twelve until he made satisfaction for disobedience to the first presidency. _thursday, 13_.--my clerk, willard richards, commenced boarding with me. the british forces having evacuated cabul, [2] they were attacked in the pass, a few miles from the city, and after three days' fighting; they were nearly all slaughtered. [sidenote: book of mormon corrections.] _saturday, 15_.--i commenced reading the book of mormon at page 54, american stereotype edition (the previous pages having been corrected), for the purpose of correcting the stereotype plates of some errors which escaped notice in the first edition. attended city council, and was appointed on committee of ways and means and municipal laws. _sunday, 16_.--i preached at my house, morning and evening, illustrating the nature of sin, and showing that it is not right to sin that grace may abound. _monday, 17_.--transacted a variety of business in the city. myself and brother willard richards dined with sister agnes m. smith. [3] [sidenote: meeting with the twelve.] in the evening i attended a council of the twelve at my office; present, elders young, kimball, orson pratt, taylor, woodruff, george a. smith and richards--appointed elder amos b. fuller a mission to chicago, according to the revelation of the 22nd of december, and elder henry jacobs to accompany him. the council were unanimously opposed to {495} robinson's son's publishing the book of mormon and other books. _tuesday, 18_.--this day revoked my power of attorney given to dr. isaac galland to transact business for the church. after transacting a variety of business, sleeping an hour from bodily infirmities, i read for correction in the book of mormon, and debated in the evening with the mayor [john c. bennett] concerning the lamanites and negroes. for an extract of a letter from elder orson hyde, "trieste, january 1 and 18, 1842," see _millennial star_, vol. ii, pages 166-169. [4] highly interesting from jerusalem. we have lately received two lengthy and highly interesting communications from elder orson hyde, dated at trieste, january 1st, and 18th, containing a sketch of his voyages and travels in the east, his visit to jerusalem, a description of ancient zion, the pool of siloam, and many other places famous in holy writ, with several illustrations of the manners and customs of the east, as applicable to scripture texts, and several conversations held between himself and some of the jews, missionaries, etc., in jerusalem, together with a masterly description of a terrible tempest and thunder storm at sea, with a variety of miscellaneous reflections and remarks, all written in an easy, elegant, and masterly style, partaking of the eloquent and sublime, and breathing a tone of that deep feeling, tenderness, and affection so characteristic of his mission and the spirit of his holy and sacred office. elder hyde has by the grace of god been the first proclaimer of the fullness of the gospel both on the continent of europe and in far off asia, among the nations of the east. in germany, turkey (constantinople), egypt, and jerusalem. he has reared as it were the ensign of the latter-day glory, and sounded the trump of truth, calling upon the people of those regions to awake from their thousand years' slumber, and to make ready for their returning lord. {496} in his travels he has suffered much, and has been exposed to toils and dangers, to hunger, pestilence and war. he has been in perils by land and sea, in perils among robbers, in perils among heathens, turks, arabs, and egyptians; but out of all these things the lord hath delivered him, and hath restored him in safety to the shores of europe, where he is tarrying for a little season, for the purpose of publishing the truth in the german language, having already published it in french and english in the various countries of the east, and we humbly trust that his labors will be a lasting blessing to jew and gentile. we publish the following extract of his communication, and we shall soon issue the whole from the press in pamphlet form. it will, no doubt, meet with a ready sale; and we purpose devoting the profits to his benefit, to assist him in his mission. _excerpts from elder hyde's letters_. "summoning up, therefore, what little address i had, i procured a _valet d'place_, or lackey, and proceeded to the house of mr. simons, a very respectable jew, who with some of his family had lately been converted and joined the english church. i entered their dwelling. they had just sat down to enjoy a dish of coffee, but immediately arose from the table to meet me. i spoke to them in german and asked them if they spoke english. they immediately replied 'yes,' which was a very agreeable sound to my ear. they asked me in german if i spoke english; i replied, 'ya, mein herr.' i then introduced myself to them, and with a little apology it passed off as well as though i had been introduced by the pasha. with that glow of warmth and familiarity which is a peculiar trait in the german character, they would have me sit down and take a dish with them; and as i began to relate some things relative to my mission, the smiles of joy which sat upon their countenances bespoke hearts not altogether indifferent. there were two ministers of the church of england there. one was confined to his bed by sickness, and the other, a german, and a jew by birth, soon came in. after an introduction, i took the liberty to lay open to him some of our principles, and gave him a copy of the communication to the jews in constantinople to read. after he had it, he said that my motives were undoubtedly very good, but questioned the propriety of my undertaking from the fact that i claimed god had sent me. if, indeed, i had gone to jerusalem under the direction of some missionary board or society, and left god out of the question altogether, i should have been received as a celestial messenger. how truly did our savior speak, when he said, 'i am come in my father's name, and ye receive me not; but if another were to come in his own name, him ye would receive.' i replied, however, that so far as i could know my own heart, {497} my motives were most certainly good; yet, said i, no better than the cause which has brought me here. but he, like all others who worship a god 'without body or parts,' said that miracles, visions, and prophecy had ceased. "the course which the popular clergy pursue at this time in relation to the divine economy looks to me as though they would say, 'o lord, we will worship thee with all our hearts, serve thee with all our souls, and be very pious and holy; we will even gather israel, convert the heathen, and bring in the millennium, if thou wilt only let us alone that we may do it in our own way, and according to our own will; but if thou speakest from heaven to interfere with our plan, or cause any to see visions or dreams, or prophesy, whereby we are disturbed or interrupted in our worship, we will exert all our strength and skill to deny what thou sayest, and charge it home upon the devil or some wild, fanatic spirit, as being its author.' "that which was looked upon by the ancient saints as among the greatest favors and blessings, viz., revelation from god and communion with him by dreams and by visions, is now looked upon by the religious world as the height of presumption and folly. the ancient saints considered their condition most deplorable when jehovah would not speak to them; but the most orthodox religionists of this age deem it quite heterodox to even admit the probability that he ever will speak again. o my soul! language fails to paint the absurdity and abomination of such heaven-opposing and truth-excluding dogmas; and were it possible for those bright seraphs that surround the throne above, and bask in the sunbeams of immortality, to weep over the inconsistency and irrationality of mortals, the earth must be bedewed with celestial tears. my humble advice to all such is, that they repent and cast far from them these wicked traditions, and be baptized into the new and everlasting covenant, lest the lord speak to them in his wrath, and vex them in his sore displeasure. "after some considerable conversation upon the priesthood and the renewal of the covenant, i called upon him [i. e. the aforesaid german-jew church of england minister] to be baptized for the remission of his sins, that he might receive the gift of the holy ghost. 'what' said he, 'i be baptized?' 'yes,' said i, 'you be baptized.' 'why,' saith he, 'i have been baptized already.' i replied something after the following: you have probably been sprinkled, but that has no more to do with baptism than any other ordinance of man's device; and even if you had been immersed, you would not have bettered your condition, for your priesthood is without power. if, indeed, the catholic church has power to give you an ordination, and by that ordination confer the priesthood upon you, they certainly had power to nullify that act, and take the {498} priesthood from you; and this power they exercised when you dissented from their communion, by excluding you from their church. but, if the catholic church possessed not the priesthood, of course your claims to it are as groundless as the airy phantoms of heathen mythology. so, view the question on which side you may, there is no possible chance of admitting the validity of your claims to it. be it known, therefore, that ordinances performed under the administration of such a priesthood, though they may even be correct in form, will be found destitute of the seal of that authority by which heaven will recognize his [own] in the day when every man's work shall be tried. though a priesthood may be clothed with the wealth and honors of a great and powerful nation and command the respect and veneration of multitudes whose eyes are blinded by the thick veil of popular opinion, and whose powers of reflection and deep thought are confused and lost in the general cry of 'great is diana of the ephesians,' yet all this does not impart to it the divine sanction, or animate it with the spirit of life and power from the bosom of the living god; and there is a period in future time when, in the smoking ruins of babel's pride and glory, it must fall and retire to the shades of forgetfulness, to the grief and mortification of its unfortunate votaries.' "in consequence of his great volubility, i was under the disagreeable necessity of tuning my voice to a pretty high key, and of spacing short between words, determining that neither his greatness or learning should shield him from the shafts of a faithful testimony. but there is more hope of those jews receiving the fullness of the gospel, whose minds have never been poisoned by the bane of modern sectarianism, which closes the mouth of deity and shuts up in heaven all the angels, visions, and prophesyings. mrs. whiting told me that there had been four jewish people in jerusalem converted and baptized by the english minister, and four only; and that a part of the ground for an english church had been purchased there. it was by political power and influence that the jewish nation was broken down, and her subjects dispersed abroad; and i will here hazard the opinion, that by political power and influence they will be gathered and built up; and further, that england is destined in the wisdom and economy of heaven to stretch forth the arm of political power, and advance in the front ranks of this glorious enterprise. the lord once raised up a cyrus to restore the jews, but that was not evidence that he owned the religion of the persians. this opinion i submit, however, to your superior wisdom to correct if you shall find it wrong. "there is an increasing anxiety in europe for the restoration of that people [the jews]; and this anxiety is not confined to the pale of any religious community, but it has found its way to the courts of kings. special {499} ambassadors have been sent, and consuls and consular agents have been appointed. the rigorous policy which has hitherto characterized the course of other nations towards them now begins to be softened by the oil of friendship, and modified by the balm of humanity. the sufferings and privations under which they have groaned for so many centuries have at length touched the main-springs of gentile power and sympathy; and may the god of their fathers, abraham, isaac, and jacob, fan the flame by celestial breezes, until israel's banner, sanctified by a savior's blood, shall float on the walls of old jerusalem, and the mountains and valleys of judea reverberate with their songs of praise and thanksgiving to the lamb that was slain. "the imperial consul of austria, at galatz, near the mouth of the danube, to whom i had a letter of introduction from his cousin in vienna, told me that in consequence of so many of their jewish subjects being inclined, of late, to remove to syria and palestine, his government had established a general consul at beyroot for their protection. there are many jews who care nothing about jerusalem, and have no regard for god. their money is the god they worship, yet there are many of the most pious and devout among them who look towards jerusalem as the tender and affectionate mother looks upon the home where she left her lovely little babe." _wednesday, 19_.--i wrote dr. galland as follows: _the prophet's letter to isaac galland--on settlement of accounts_. dear sir:--by your reply of the 18th instant to my note of the 17th, i am led to conclude that you received my communication in a manner altogether unintended by me, and that there may be no misunderstanding between us, and that you may be satisfied that i did not intend, and that i do not now intend anything, only upon the principles of the strictest integrity and uprightness before god, and to do as i would be done unto, i will state i have become embarrassed in my operations to a certain extent, and partly from a presentation of notes, which you, as my agent, had given for lands purchased in the eastern states, they having been sent to me. i have been obliged to cash them, and having no returns from you to meet those demands, or even the trifling expenses of your outfit, it has placed me in rather an unpleasant situation, and having a considerable amount of your scrip on hand, enough, as i suppose, to counterbalance the debts due you, and leave a balance in my favor, to some extent, even if it were small; and as i was pressed for funds, from the causes above mentioned, as well as others, i had hoped it would be convenient for you to lend me some assistance at the present time, and this was the reason why i sent a messenger to you as i did. {500} and now, sir, that we may have no misunderstanding in this matter, i think we had better have a settlement, and if i am owing you, i will pay you as soon as i can, and if you owe me, i shall only expect the same in return, for it is an old and trite maxim, that short reckonings make long friends. with this view of the matter, i would request you to call as soon as you possibly can make it convenient, and compare accounts, so that all things may be understood most perfectly between us in future time, and that all occasion for unpleasant feelings, if any such there be, may be entirely obliterated. i remain, sir, most respectfully yours, &c., joseph smith. read in the book of mormon, and in the evening visited bishop miller's wife, who was very sick, and the bishop absent, collecting the funds for building the temple and nauvoo house. [sidenote: isaac galland affair.] _thursday, 20_.--i attended a special conference of the church at 10 o'clock a. m., concerning dr. galland. the conference voted to sanction the revocation of dr. galland's agency, dated the 18th of january, as published in the _times and seasons_, and also instructed the trustee-in-trust to proceed with dr. galland's affairs in relation to the church, as he shall judge most expedient. six o'clock evening, attended a special council in the upper room of the new store. george washington gee died today. [5] {501} _friday, 21_.--i read the book of mormon, transacted a variety of business in the store and city, and spent the evening in the office with elders taylor and richards, interpreting dreams, &c. the presidents of the different quorums met with the high council at brother hyrum's office, to receive instructions, according to appointment of the council on the 18th. [sidenote: seventies' quorum affairs.] president joseph young stated the reasons why the quorum of seventies had granted licenses; that he applied to president joseph smith for permission, on the solicitations of the quorums; that their reasons for so doing were because licenses could not be obtained from the church clerk. president joseph butterfield testified to the same, and the council was satisfied with the testimony. the council was then addressed by president hyrum smith on the word of wisdom. _saturday, 22_.--i was very busy in appraising tithing property, and in the evening revised the rules of the city council, attended council, and spoke on their adoption, and was elected mayor, _pro tem_. of the city of nauvoo. _sunday, 23_.--spent the day mostly at the office, and on the presentation of charges by elder william draper, jun., silenced elder daniel wood, of pleasant vale, for preaching that the church ought to unsheath the sword, and elder a. litz for preaching that the authorities of the church were done away, &c., and cited him to appear before the high council of nauvoo for trial. _monday, 24_.--reckoned with william and wilson law in the counting room, and examined the lots on which they are about to build a steam, grain, and sawmill. _tuesday, 25_.--signed deeds for lots, to law; transacted a variety of business in the city and office. in the evening debated with john c. bennett and others to show that the indians have greater cause to complain of the treatment of the whites, than the negroes, or sons of cain. {502} nauvoo legion headquarters, nauvoo legion, city of nauvoo, illinois, january 23rd, 1842. general orders. all the public arms will be required to be in the best possible condition, at the general inspection and parade, on the 7th of may proximo, and no deficiency whatever will be countenanced, overlooked, or suffered to pass without fine, on that occasion. all persons, therefore, holding said arms, will take notice, and govern themselves accordingly; and in order that the general inspection may pass off in a truly military style, alike honorable to the legion, and creditable to the citizen soldiers, the brigadiers are required to attend the battalion parades within their respective commands, and inspect said arms in _propria personae_, prior to the general parade. persons disregarding these general orders, whether officers or privates, will find themselves in the _vocative_. the invincibles (captain hunter's company of light infantry), will be detailed for fatigue duty, on escorts and special service, and will take post by assignment, and receive their orders direct from the major general, through his herald and armor bearer. his excellency the governor of illinois, the circuit judge of the judicial circuit, and the members of the bar, the officers of hancock county, colonel williams and colonel deming, with their respective field and staff officers of the illinois militia, and general swazey and colonel fuller, with their respective field and staff officers, and captain davis and avery's companies of cavalry of iowa militia, are respectfully invited to attend and participate in the general parade on the 7th may. joseph smith, lieutenant general. _wednesday, 26_.--rode out to borrow money, to refund for money borrowed of john benbow, as outfit for dr. galland in his agency. transacted a variety of business, explained scripture to elder orson spencer in my office, read in the book of mormon in the evening. wrote a long letter to edward hunter, west nantmeal, on temporal business. the church is in a prosperous condition, and the saints are exerting themselves to build the temple. the health of the city is good. upwards of twenty-three vessels wrecked on different parts of the british coast. _thursday, 27_.--attended to baptism in general; in the afternoon, in council with the recorder, and gave some {503} particular instructions concerning the order of the kingdom, and the management of business; placed the carpet given by carlos granger on the floor of my office; and spent the evening in general council in the upper room. in the course of the day, brigham young, and james ivins returned, and gave a favorable report from dr. galland, with his letter of attorney, letters and papers which he had received of me and the church. _friday, 28_.--while i was at my office, emma and sister whitney came in and spent an hour. i received the following revelation to the twelve concerning the _times and seasons_, given january 28, 1842- _revelation_. verily thus saith the lord unto you, my servant joseph, go and say unto the twelve, that it is my will to have them take in hand the editorial department of the _times and seasons_, according to that manifestation which shall be given unto them by the power of my holy spirit in the midst of their counsel, saith the lord. amen. i also decided that elder john snyder should go out on a mission, and if necessary some one go with him and raise up a church, and get means to go to england, and carry the epistle required in the revelation of december 22nd; and instructed the twelve, brigham young, heber c. kimball, wilford woodruff and willard richards being present, to call elder snyder into their council and instruct him in these things, and if he will not do these things he shall be cut off from the church, and be damned. elias higbee, of the temple committee, came into my office, and i said unto him; the lord is not well pleased with you; and you must straighten up your loins and do better, and your family also; for you have not been as diligent as you ought to have been, and as spring is approaching, you must arise and shake yourself, and be active, and make your children industrious, and help build the temple. {504} elder snyder had appeared very backward about fulfilling the revelation concerning him, and felt that he could not do it unless the twelve would furnish him means, when he was more able to furnish his own means, as all the elders were obliged to do when they went on missions, or go without. the high council heard and accepted the report of their committee of the 18th instant, as follows- _report of high council committee_. the high council of the church of jesus christ to the saints of nauvoo, greeting- dear brethren:--as watchmen upon the walls of zion, we feel it to be our duty to stir up your minds, by way of remembrance, of things which we conceive to be of the utmost importance to the saints. while we rejoice at the health and prosperity of the saints, and the good feeling which seems to prevail among them generally, and their willingness to aid in the building of the "house of the lord," we are grieved at the conduct of some, who seem to have forgotten the purpose for which they have gathered. instead of promoting union, they have appeared to be engaged in sowing strifes and animosities among their brethren, spreading evil reports, brother going to law with brother for trivial causes, which we consider a great evil, and altogether unjustifiable, except in extreme cases, and then not before the world. we feel to advise taking the word of god for our guide, and exhort you not to forget that you have come up as saviors upon mount zion, consequently to seek each other's good--to become one, inasmuch as the lord has said, "except ye become one, ye are not mine." let us always remember the admonition of the apostle--"dare any of you, having a matter against another, go to law before the unjust, and not before the saints? do ye not know the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? know ye not that we shall judge angels? how much more things that pertain to this life? if, then, ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. i speak to your shame. is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren. but brother goeth to law with brother, and that before the unbelievers. now therefore there is utterly a fault among you, because ye go to law one with another. why do ye not rather take wrong? {505} why do ye not rather suffer yourselves to be defrauded? nay, ye do wrong, and defraud, and that your brethren. know ye not that the unrighteous shall not inherit the kingdom of god? be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of god" (i cor. 6: 1-10). who, observing these things, would go to law distressing his brother, thereby giving rise to hardness, evil speaking, strifes and animosities among those who have covenanted to keep the commandments of god--who have taken upon them the name of saints, and if saints are to judge angels, and also to judge the world--why then are they not competent to judge in temporal matters, especially in trivial cases, taking the law of the lord for their guide, brotherly kindness, charity, &c., as well as the law of the land? brethren, these are evils which ought not to exist among us. we hope the time will speedily arrive when these things will be done away, and everyone stand in the office of his calling, as a faithful servant of god, building each other up, bearing each other's infirmities, and so fulfill the law of christ. _william marks, president; samuel bent, lewis d. wilson, david fullmer, thomas grover, newel knight, leonard soby, james allred, elias higbee, george w. harris, aaron johnson, william huntington, sen., daniel carrier, austin cowles, charles c. rich, counselors_. _attest: hosea stout, clerk_. sir robert sale [commander of the british forces in afghanistan] received a letter from sha-shoojah, requiring him to evacuate jellalabad, with which he refused to comply. _saturday, 29_.--i was much engaged with the tithings; in the afternoon in my office, counseling various individuals: and in the evening in council with brothers young, kimball, richards and others, showing forth the kingdom and the order thereof concerning many things, and the will of god concerning his servants. _letter of g. walker to elder brigham young et al.--affairs in england since departure of the apostles_. manchester, england, jan. 29, 1842. _to president young, elders kimball and richards_. beloved brethren:--soon after your departure, a clergyman of the {506} church of england called upon my employer, to request that he might have an interview with me, as he had a wish to propound certain questions to me; upon his request being complied with, we retired to a private room, when he produced a long list of questions, written down, opposite to which he wrote my answers. the rise of the church, priesthood, doctrines offices, sacraments, &c., were the principal queries he advanced. when he demurred to any of our principles i was proceeding to explain, he cut my discourse short by saying he would not hold any controversy, his object being only to obtain information. after the disposal of his queries, he wished to be informed where he could obtain the whole of the publications of the latter-day saints, as he wished to be in possession of them; i informed him at 47 oxford street, manchester, and he promised to send for them. soon after the visit of this reverend gentleman, i had reason to suspect that undermining operations were in progress against me, i therefore tendered my resignation to the directors, but they would not accept it; and very soon after a public accountant was employed by them to investigate their accounts for several years back, and i was happy to be able to answer satisfactorily every question that was asked of me respecting them. after this another minister sent a lengthy article extracted from an american paper, purporting to be the production of a mr. anthon, with a request that i would "read, mark, learn, and inwardly digest" the same. i replied to the statements of mr. anthon, and after disposing of them paragraph for paragraph, i told him that i was obliged by his favoring me with it, inasmuch as it satisfied my mind, and was confirmatory of the prediction of isaiah being fulfilled, seeing that mr. anthon admitted that "the words of the book were delivered to the learned," &c. i then proceeded to contrast the church of england with churches established by the apostles; but he has not acknowledged the receipt of my letter as yet. the clergy are building ten new churches in this town and neighborhood, and are employing additional curates to go round to the houses of their parishoners, to coerce or intimidate them into an attendance upon their services in fulfillment of the words of paul, in the last days perilous times will come, &c., that they would have a form of godliness, but deny the power, and would creep into houses to lead captive silly women, &c. (see ii timothy, 1st chapter, 1st to 8th verses.) these curates make repeated visits, generally when the heads of families are from home, and take special care to enquire where the family are employed, and what place of worship they attend, &c., and leave tracts for the family to read. one of the rev. hugh stowell's curates has paid several visits to my house, but always in my absence, although he was requested to call {507} when i was at home, and informed of the time when he might meet with me. the following discourse took place in our own neighborhood: curate: what religion may you be, my good woman? i am a churchwoman, sir. what church do you usually attend? i never attend any, sir. after reprimanding the woman for pretending to be one of his flock, while she absented herself from the fold, he went to the house of a poor woman who had lately joined the saints. i am a minister of the church of jesus christ in england, and have called to inquire what school you send your children to, and what religion you profess? the woman replied she was a "latter-day saint." "oh! delusion, delusion!" he rejoined, and began to rail against the saints, whereupon she handed him the bible, and requested him to read the place where she casually opened to, namely the third chapter of micah, and to preach a discourse from that part of the bible; but he retreated from before her and has not troubled her since. the lord bishop of chester and the protestant clergymen, have hired a person of the name of brindley to go about lecturing against the saints, and have commenced a monthly periodical in which the foul slanders heaped upon the saints in america and elsewhere are retailed out to satisfy the malice of the enemies of truth. the _manchester courier_ has had several articles against our society and principles, and the old spaulding romance has been resuscitated for the occasion. the rev. charles burton, doctor of laws, minister of "all saints," has been several times to see me lately, and upon one occasion invited me to his house, where i went and discussed our principles for several hours, until he was glad to withdraw from the contest; i found him ignorant in a great measure of what the bible contains respecting the latter-days. he admitted that the saints would reign on earth. the great work of the lord is still progressing in spite of all the opposition of lying priests and their auxiliaries of the newspaper press. i baptized elizabeth smith, who resided with us when you were in england, and she purposes coming out to america along with us. there is very great distress among the operatives and the poor generally, and great excitement respecting the agitation of the repeal of the corn laws. great fires have frequently occurred at the commencement of this year; a large carrier's warehouse was consumed by fire, about from â£200,000 to â£300,000 ($1,000,000 to $1,500,000) worth of cotton and grain, &c., destroyed. it was the union company's carrying ware house, piccadilly. there is great depression in almost every branch of manufactures, and great perplexity; and i am daily more and more convinced that the time is not far distant when babylon the great will be {508} fallen and become a desolation, and the kings and the merchants of the earth will weep and mourn over her, and she will be cast down, even as a great mill-stone cast into the sea, and will be found no more at all. i opened a place for preaching at blakesley, about six week's ago; and there were three baptized and confirmed there last week. i was with elder john brotherton at middleton on sunday last, where he and elder hardman had obtained a room to preach to the chartists. [6] we have also a place opened at disbury and heaton. about three weeks ago there was a letter inserted in the _manchester courier_, by a writer who signs himself r. p., calling upon the clergymen of the church of england, and the respectable inhabitants, and the most respectable and intelligent of the police, to attend our meetings at the carpenters' hall, as they had fondly hoped that the system would have fallen to the ground by the weight of its own absurdity; but they found that there was method and consistency in the apparent madness of these deluded people, and that experience had taught them that such expectations were vain; as they had observed that there was considerable consistency displayed, and method attending our arrangements, there being an emigration office established in this town, &c. the writer suspected there was a genuine american trick being practiced by the interested parties at the head of the system, to decoy the ignorant and unwary to perish in the swamps of new orleans, and that they were draining the country of their best artists; and it was high time some steps were taken to put a stop to such practices. we have since discovered that the writer is no other than robert {509} philips, esq., an extensive manufacturer and merchant, brother to mark philips, esq., another great manufacturer and member of parliament for the borough of manchester. the editor of the _courier_ has been playing upon the same string for several weeks since, and feels satisfied that from the exposure he has given the whole system, it must inevitably die away. he was therefore satisfied with having done his duty, and could safely leave them to the management of the proper parties, and recommend the police to do their duty. it appears that the gallant officer at the head of the police (sir charles shaw), has too much discretion and good sense to be set on like a dog to worry out a society of christians, because the editor of the puseyite oracle pointed the finger of scorn at them, because they dared to worship god according to the dictates of their own consciences. i should have liked very well for the police to have been there on sunday last, for three persons had to be put out by the brethren for disturbing the meeting in the sacrament services. i remain, beloved brethren, your brother and fellow laborer, g. walker. p. s.--i omitted to say that the writer in the paper alluded to, informed the public that he was endeavoring to obtain information respecting the movements of the people. he had previously sent a person to elder pratt to get him to state something in writing respecting emigration, and after the publication of the letter before referred to, he again sent to elder pratt for additional information in writing. i happened to be at elder pratt's when he made the second application, and i told elder pratt that he was the individual who had published the letter in the _courier_. elder pratt sent him another letter containing the required information; and also stated that he had no objection to submit to him, or to the government of this country, or any of its departments, the religious principles of our society, our place of emigration, and indeed the whole of our movements in this and other countries, for the strictest investigation. the manufacturers are evidently beginning to be jealous of the mechanics and workmen emigrating with people having so systematic an organization as the latter-day saints display in their arrangements in this town. i remain yours, &c. g. w. footnotes: 1. peter maughan was born may 7, 1811, at breckenridge, in the parish of parley, county of cumberland, england. he married miss ruth harrison in 1829. he was baptized into the church by elder isaac russell in 1838, and emigrated to nauvoo with his family of six children, now motherless, his wife having died in 1841. he came on the ship _rochester_, in company with brigham young and several other members of the quorum of the twelve on their return home. he was a man of keen intelligence and commanding personal influence. 2. cabul is the capital of afghanistan, situated on the river kabul. it is noted as a commercial and strategic center, and the event named in the text above is an incident in what is usually called the first afghan war. while the british were compelled to evacuate the place, as stated in the text, they re-took it in september following. 3. widow of the late don carlos smith, the prophet's brother. 4. the article from the _star_ here referred to is inserted _in extenso_, and that for the reason that so many letters of elder hyde's concerning his journey to jerusalem have already appeared in this volume, that this one seems necessary to the completion of the history of that mission, which must be regarded as an important movement on the part of the church at this period. 5. george w. gee was the first son of solomon and sarah w. gee, born in rome, ashtabula county, ohio, august 13, 1815. was baptized at kirtland, geauga county, ohio, february 17, 1833. married mary jane smith in kirtland, february 5, 1838, by whom he had two sons named elias s. and george w. went to caldwell county, missouri, 1838. was driven out by a mob in the spring of 1839. went to nauvoo, and was ordained an elder in the church of jesus christ of latter-day saints, at the first conference held at nauvoo, in october, 1839. removed to ambrosa, lee county, iowa, where he was appointed postmaster and deputy county surveyor; he surveyed the city plats of nashville and zarahemla, under the direction of president joseph smith. was sent by the fall conference in 1841, to pittsburgh, pennsylvania, where he died, january 20, 1842, while in discharge of his duties, having won the affections of all the saints with whom he had become acquainted, by his integrity and perseverance. his opportunity for schooling had been limited, but by his own exertion he attained to an excellent education, and collected quite a respectable library. 6. "chartism" and the "chartists," may be said to have come into existence early in the reign of queen victoria, in consequence of the formal declarations of the leaders of the liberal party in parliament not to proceed further in the reforms to which it was generally understood they were pledged. "quietly studied now," says justin mccarthy (1878) "the people's charter does not seem a very formidable document. there is so little smell of gun-powder about it. its 'points' as they were called were six:" manhood suffrage; annual parliaments; vote by ballot; abolition of the "property qualification" for members of parliament; payment of the members of parliament; and the division of the country into equal electoral districts. "there's your charter," said daniel o'connel, to the secretary of the workingmen's association--"there's your charter, agitate for it, and never be content with anything less." it was this circumstance that gave the movement and to its supporters the same "chartism" and "chartists." "nothing," to again quote mccarthy, "can be more unjust than to represent the leaders and promoters of the movement as mere factions and self-seeking demagogues. some of them were impassioned young poets drawn from the class whom kingsley has described in 'alton locke;' some were men of education; many were earnest and devoted fanatics; and so far as we can judge, all, or nearly all, were sincere." _history of our own times_, vol. i, chapter v. this to show that the preaching of the elders of the church to the "chartists," was no effort to unite church work with any wild and disorderly political movement in england. {510} chapter xxx. emigration of the saints from england to nauvoo--the book of abraham. _sunday, january 30, 1842_.--i preached at my house morning and evening, concerning the different spirits, their operations, designs, &c. _monday, 31_.--assisted in appraising the tithings of saturday with emma. received many calls. read in the book of mormon. after dinner visited brother chase who was very sick, and in the evening was in council with brigham young, heber c. kimball, orson pratt, wilford woodruff, and willard richards concerning brother snyder and the printing office; spent the evening very cheerfully, and retired about ten o'clock. _tuesday, february 1_.--two large stones, for door sills, for the nauvoo house, were landed. the following article is from the _millennial star_ of this date: emigration. in the midst of the general distress which prevails in this country on account of the want of employment, the high price of provisions, the oppression, priestcraft, and iniquity of the land, it is pleasing to the household of faith to contemplate a country reserved by the almighty as a sure asylum for the poor and oppressed,--a country every way adapted to their wants and conditions--and still more pleasing to think that thousands of the saints have already made their escape from this country, and all its abuses and distress, and that they have found a home, where, by persevering industry, they may enjoy all the blessings of liberty, peace and plenty. it is not yet two years since the saints in england, in obedience to the command of their heavenly father, commenced a general plan of emigration to the land of zion. they were few in number, generally poor, and had every opposition {511} to encounter, both from a want of means and from the enemies of truth, who circulated every falsehood calculated to hinder or discourage them. newspapers and tracts were put in circulation, sermons and public speeches were delivered in abundance, to warn the people that nauvoo was a barren waste on the sea shore--that it was a wild and uninhabited swamp--that it was full of savages, wild beasts and serpents--that all the english saints who should go there would be immediately sold for slaves by the leaders of the church--that there was nothing to eat, no water, and no way possible to obtain a living; that all who went there would have their money taken from them, and themselves imprisoned, &c. but notwithstanding all these things, thousands have emigrated from this country, and now find themselves comfortably situated, and in the enjoyment of the comforts of life, and in the midst of society where god is worshiped in the spirit of truth and union, and where nearly all are agreed in religious principles. they all find plenty of employment and good wages, while the expense of living is about one-eighth of what it costs in this country. for instance--beef and pork costs about one penny per pound, flour from 2s to 3s for forty pounds, and indian meal about one shilling for sixty pounds; butter from 4d to 6d per pound, while milch cows are to be had in plenty for about â£3 per head, and other things in proportion. millions on millions of acres of land lie before them unoccupied, with a soil as rich as eden, and a surface as smooth, clear, and ready for the plough as the park scenery of england. instead of a lonely swamp or dense forest filled with savages, wild beasts and serpents, large cities and villages are springing up in their midst, with schools, colleges, and temples. the mingled noise of mechanism, the bustle of trade, the song of devotion, are heard in the distance, while thousands of flocks and herds are seen grazing peacefully on the plains, and the fields and gardens smile with plenty, and the wild red men of the forest are only seen as they come on a friendly visit to the saints and to learn the way of the lord. several large ships have been chartered by the saints during the present fall and winter, and have been filled with emigrants, who have gone forth with songs of joy; and some of them have already arrived safely in the promised land, while others are, doubtless, still tossing upon the ocean. the expense of passage and provisions to new orleans has, at no time this season, exceeded â£4, and it is generally as low as three pounds fifteen shillings. this is remarkable when we reflect that each passenger has provisions and water provided in plenty for ten weeks. but it is obtained at this low price by a union of effort among the saints, and by the faithful and persevering exertions of their agents. for instance {512} they purchase provisions by the quantity, and duty free, and the moment they bid farewell to their native shores they hoist the _flag of liberty_--the ensign of zion--the stars and stripes of the american union; and under its protection they completely and practically nullify the bread tax. they eat free bread, free tea, free sugar, free everything, and thus accomplish a journey of five thousand miles on the same money that is would cost to feed them for the same length of time in england. who that has a heart to feel, or a soul to rejoice, will not be glad at so glorious a plan of deliverance? who will not hail the messengers of the latter-day saints as the friends of humanity--the benefactors of mankind. thousands have gone, and millions more must go, the gentiles as a stream to zion flow. yes, friends, this glorious work has but just commenced; and we now call upon the saints to come forward with united effort, with persevering exertion, and with union of action, and help yourselves and one another to emigrate to the land of promise. in this way we shall not only bring about the deliverance of tens of thousands, who must otherwise suffer in this country, but we shall add to the strength of zion, and help to rear her cities and temples--"to make her wilderness like eden, and her desert like the garden of the lord," while the young men and the middle aged will serve to increase her legions--to strengthen her bulwarks--that the enemies of law and order who have sought her destruction, may stand afar off and tremble, and her banner become terrible to the wicked. ye children of zion, once more we say, in the name of israel's god, arise, break off your shackles, loose yourselves from the bands of your neck, and go forth to inherit the earth, and to build up waste places of many generations. all who would go before september next, should go in the early part of march, as it is as late as is advisable to venture by way of new orleans, on account of the extreme heat of summer; and to go by new york or quebec, will be double the expense. experience has taught us that an emigrant can go from liverpool to new orleans, and from thence 1,500 miles up the river to nauvoo for something like â£5 per head, including all provisions and expenses; while by way of new york or quebec it will cost from ten to thirteen pounds; and besides there is another consideration, and that is, goods will cost but a trifle for freight up the mississippi on a steamer, while the expense would be immense the other way. therefore the saints will please take notice, that after the 10th of march next, emigration had better entirely cease, till about the 20th of {513} september following. if thousands should wish to go between this time and the 10th of march, they have only to furnish us with their names and about â£4 per head (children under fourteen years half price), and we will provide them passage and provisions, for the voyage, and return the overplus, if any, at liverpool. we would again urge upon emigrants the important fact that if they make known to us their intentions, and send their money and names some weeks beforehand, it will be a great convenience, and save confusion, trouble and expense. all applications should be addressed to messrs. pratt and fielding, 36 chapel street, liverpool, or to the _star_ office, 47 oxford street, manchester. we do not wish to confine the benefit of our emigration plan to the saints, but are willing to grant all industrious, honest, and well-disposed persons who may apply to us the same information and assistance as emigrants to the western states, there being abundant room for more than a hundred millions of inhabitants. [sidenote: death of laura phelps.] _wednesday, 2_.--sister laura phelps, wife of morris phelps, died, aged 36 years. she was driven from jackson county in 1833, was in the persecution of missouri, in 1838, and went from iowa to missouri to assist in liberating her husband, and was left in the prison yard when he made his escape, willing to suffer all the abuses a savage horde could inflict upon her to set her companion free from the grasp of his murderous enemies. her rest is glorious. i spent the day in council with dr. isaac galland and calvin a. warren, esq. _thursday, 3_.--in council with calvin a. warren, esq., concerning a settlement with the estate of oliver granger, and delivered him the necessary papers. elder woodruff took the superintendence of the printing office, and elder taylor the editorial department of the _times and seasons_; and he commenced by taking an inventory of the establishment this day. _friday, 4_.--instructed that an invoice of dr. galland's scrip be made. [sidenote: debates in nauvoo.] closed a contract with ebenezer robinson for the printing office on the corner of bain and water streets, also {514} the paper fixtures, bookbindery, and stereotype foundry, by proxy, namely, willard richards, cost between 7,000 and 8,000 dollars. in the evening attended a debate. at this time debates were held weekly, and entered into by men of the first talents in the city, young and old, for the purpose of eliciting truth, acquiring knowledge, and improving in public speaking. [sidenote: vindication of daniel wood.] _saturday, 5_.--elder daniel wood, who had been silenced by presidents smith and young, on a complaint for teaching false doctrine, came before the high council at nauvoo, and proved that he had not taught false doctrine, but had been complained of by those who had prejudice and hardness against him, and was restored to his former standing in the church. this being tithing day, upwards of $1,000 worth of property was received. the ship _hope_ sailed from liverpool for new orleans with 270 saints. _sunday, 6_.--elders brigham young and heber c. kimball went to la harpe to hold a two-days meeting. from this time i was engaged in counseling the brethren and attending to the common vocations of life and my calling, reading the book of mormon, &c. _thursday, 10_.--i was sick and kept my bed. the war continues to rage between england and china. _friday, 11_.--i was convalescent, and walked twice to the store. _saturday, 12_.--an ordinance regulating weights and measures was passed, also an ordinance regulating auctions, by the city council which i attended. during the sitting of the council the subject of our chartered rights was discussed. in the afternoon, plead in an action of slander before the mayor, in behalf of the city against lyman o. {515} littlefield, and obtained judgment of $500 bonds to keep the peace. _sunday, 13_--in council with the mayor, brother hyrum and elder willard richards, and visited samuel bennett (who was sick) in company with william law and wife. _monday, 14_.--spent the day at my office, transacting a variety of business, and continued to do the same from day to day till the 17th. _thursday, 17_.--i attended a special session of the city council, when an ordinance was passed authorizing and regulating marriages in the city of nauvoo. _letter of alfred cordon to joseph smith--reporting affairs in england_. hanley, stafford county, england, february 17, 1842. president joseph smith:--the work in which we are engaged rolls on in this lands and in spite of all its enemies, moves onward in majesty and power; there are many who devote all their time and talent in endeavoring to overthrow it; but i discover that they can "do nothing against the truth but for the truth." many tracts have been published against us, containing all manner of lies, but in the end good will be the result. "he that knoweth god, heareth us." some of the tools of satan are doing more in spreading the truth than we are able to do; one in particular, a mr. brindley, is publishing a periodical showing the "errors and blasphemies" of "mormonism;" and in order to do this, he publishes many of the revelations of god given to us, and through this means, the testimony is visiting the mansions of the high and mighty ones--the "reverends, right reverends" and all the noble champions of sectarians receive them as a precious morsel; and they are read with much interest; whereas, if we had sent them, they would have been spurned from their dwellings, and would not have been considered worth reading. the state of this country is very awful, and is, according to prospects, on the eve of a mighty revolution; all confidence is gone between master and man, and men are afraid of each other; peace is fast removing from this land; in the course of the last few days, in many parts of this isle, they have been burning the effigy of the great men of this nation--poverty, distress and starvation abound on every hand. the groans, and tears and wretchedness of the thousands of people are enough to rend the hearts of demons; many of the saints are suffering much {516} through hunger and nakedness; many with large families can scarcely get bread and water enough to hold the spirit in the tabernacle; many, very many, are out of employment, and cannot get work to do, and others that do work hard fourteen or fifteen hours per day, can scarcely earn enough to enable them to live upon the earth. surely there is need of deliverance in zion, and i am ready to exclaim, thanks be to thy name, o lord, for remembering thy covenants! and that the "set time to favor zion has come," and that he has chosen the west for a refuge for his people. wishing you all success, i remain, yours in the new and everlasting covenant. alfred cordon. [sidenote: confidence in the nauvoo charter.] _friday, 18_.--i attended an adjourned city council, and spoke at considerable length in committee of the whole on the great privileges of the nauvoo charter, and especially on the registry of deeds for nauvoo, and prophesied in the name of the lord god, that judge douglas and no other judge of the circuit court will ever set aside a law of the city council, establishing a registry of deeds in the city of nauvoo. _saturday, 19_.--i was engaged in the recorder's office (in the first story of the brick store), on the tithings, and in council in my office with elders brigham young, heber c. kimball and others. a severe shock of an earthquake threw down all the parapets, bastions, and guard houses constructed by sir robert sale, and demolished a third part of the town of jellalabad, india. _sunday, 20_.--i attended the meeting on the hill. about this time the ship _john cummins_ sailed from liverpool for new orleans with saints. the _tremont_ sailed on the 12th of january with 143 passengers, mostly saints. the expenses of passage from liverpool to new orleans averages from â£3, 15s to â£4, including provisions. _monday, 21_.--i was visiting in the city in the morning, and transacting a variety of business at the office in the afternoon and evening. {517} _announcement of the trustee in trust for the church respecting work on the temple_. to the brethren in nauvoo city: greeting--it is highly important for the forwarding of the temple, that an equal distribution of labor should be made in relation to time; as a superabundance of hands one week, and none the next, tends to retard the progress of the work: therefore every brother is requested to be particular to labor on the day set apart for the same, in his ward; and to remember that he that sows sparingly, shall also reap sparingly, so that if the brethren want a plentiful harvest, they will do well to be at the place of labor in good season in the morning, bringing all necessary tools, according to their occupation, and those who have teams bring them also, unless otherwise advised by the temple committee. should any one be detained from his labor by unavoidable circumstances on the day appointed, let him labor the next day, or the first day possible. n. b--the captains of the respective wards are particularly requested to be at the place of labor on their respective days, and keep an accurate account of each man's work, and be ready to exhibit a list of the same when called for. the heart of the trustee is daily made to rejoice in the good feelings of the brethren, made manifest in their exertion to carry forward the work of the lord, and rear his temple; and it is hoped that neither planting, sowing, or reaping will hereafter be made to interfere with the regulations hinted at above. joseph smith, trustee in trust. _an additional word from the twelve_. recorders office febr. 21, 1842. we would also say to all the churches, that inasmuch as they want the blessings of god and angels, as also of the church of jesus christ, and wish to see it spread and prosper through the world, and zion built up and truth and righteousness prevail,--let all the different branches of the church of jesus christ of latter-day saints in all the world, call meetings in their respective places and tithe themselves and send up to this place to the trustee in trust, so that his hands may be loosed, and the temple go on, and other works be done, such as the new translation of the bible, and the record of father abraham published to the world. beloved brethren, we as the messengers of the lord feel to call upon you to help roll on the mighty work, it is our duty so to do, and it is your reasonable service--and the lord will bless you in so doing. {518} we subscribe ourselves your humble servants, and standard bearers to the world. brigham young, president, willard richards, clerk of the twelve. _tuesday, 22_.--attended to a variety of business as usual. _wednesday, 23_.--settled with and paid brother chase, and assisted in the counting room in settling with ebenezer robinson, visiting the printing office, and gave reuben hedlock instruction concerning the cut for the altar and gods in the records of abraham, as designed for the _times and seasons_. _thursday, 24_.--engaged in council with the brethren, attended to business at the general office. in the afternoon explained the records of abraham to the recorder. sisters marinda, mary, and others present to hear the explanations. _letter of the prophet's to an unknown brother on tithing_. nauvoo, feb. 24, 1842. beloved brother--yours of the 24th ult. is received, in relation to certain tithings of your neighborhood being transferred to your account, which you hold against the church to the amount of $305, including $150 of your own. there are no receipts issued for property received on tithing; but an entry is made in the book of the law of the lord, and parties living at a distance notified of the same. if the parties named will pay you the sum specified in your letter, and you will endorse the same, i. e. $305, on the obligation you hold against the church, and give me notice accordingly, with a schedule of individuals' names and payments, the same shall be entered to their credit on tithing. yours, &c. joseph smith, willard richards, scribe. _friday, 25_.--engaged in counseling and general business. _saturday, 26_.--at the recorder's office engaged in the tithing, and at the court at the office of the patriarch. _sunday, 27_.--engaged in counseling the saints. _monday, 28_.--i offered a settlement to father snow by {519} jenkins' notes, which he declined, choosing to take land in ramus; paid brother robert pierce $2,700, the balance due him for a farm dr. galland bought of brother pierce in brandywine township, chester county, pennsylvania, for $5,000, namely a deed for lot 2, block 94, $1,100, and lot 1, block 95, $800, and lot 4, block 78, $806, the remainder having been previously paid. the bond was cancelled and given up, and brother pierce expressed his satisfaction of the whole, in the _times and seasons_, as follows- _note of robert pierce--expressing satisfaction at financial settlement_. nauvoo, feb. 28, 1842. _president joseph smith_. dear sir--i feel anxious to express my feelings concerning the business transactions between the church and myself; as it is well known to many, that dr. galland, as agent for the church, purchased my farm while i was living in brandywine township, chester county, pennsylvania, and many supposed, or pretended to suppose, i would get nothing in return; but i wish to say to all my old friends and enemies in pennsylvania, through the medium of the _times and seasons_, that i have received my pay in full from the church of jesus christ of latter-day saints, through yourself, sir, as their trustee in trust, according to the original contract; and that from my acquaintance with yourself, and those brethren who are assisting you in the great and increasing business of the church, i have the fullest confidence in all the transactions of the church, and i request those papers in philadelphia, who published concerning my sale and loss, with such bitter lamentations, to publish this also. i am, sir, your brother and well-wisher, robert pierce. _thursday, march 1, 1842_.--during the forenoon i was at my office and the printing office, correcting the first plate or cut of the records of father abraham, prepared by reuben hedlock, for the _times and seasons_, and in council in my office, in the afternoon; and in the evening with the twelve and their wives at elder woodruff's, at which time i explained many important principles in relation to progressive improvement in the scale of intelligent existence. {520} i commenced publishing my translations of the book of abraham in the _times and seasons_ as follows-fac-simile from the book of abraham--no. 1. explanation of the above cut. fig. 1. the angel of the lord. fig. 2. abraham fastened upon an altar. fig. 3. the idolatrous priest of elkenah attempting to offer up abraham as a sacrifice. fig. 4. the altar for sacrifice by the idolatrous priests, standing before the gods of elkenah, libnah, mahmackrah, korash, and pharaoh. fig. 5. the idolatrous god of elkenah. fig. 6. the idolatrous god of libnah. fig. 7. the idolatrous god of mahmackrah. fig. 8. the idolatrous god of korash. fig. 9. the idolatrous god of pharaoh. fig. 10. abraham in egypt. fig. 11. designed to represent the pillars of heaven, as understood by the egyptians. fig. 12. raukeeyang, signifying expanse, or the firmament over our heads; but in this case, in relation to this subject, the egyptians meant it to signify shaumau, to be high, or the heavens; answering to the hebrew word, shaumahyeem. {521} fac-simile from the book of abraham--no. 2. explanation of the above cut. fig. 1. kolob, signifying the first creation, nearest to the celestial, or the residence of god. first in government, the last pertaining to the measurement of time. the measurement according to celestial time; which celestial time signifies one day to a cubit. one day in kolob is equal to a thousand years according to the measurement of this earth, which is called by the egyptians jah-oh-eh. fig. 2. stands next to kolob, called by the egyptians oliblish, which is the next grand governing creation near to the celestial or the place where god resides; holding the key of power also, pertaining to other planets; as revealed from god to abraham, as he offered sacrifice upon an altar, which he had built unto the lord. fig. 3. is made to represent god, sitting upon his throne, clothed with power and authority; with a crown of eternal light upon his head; representing, also, the grand key words of the holy priesthood, as revealed to adam in the garden of eden, as also to seth, noah, melchisedek, abraham, and all to whom the priesthood was revealed. fig. 4. answers to the hebrew word raukeeyang, signifying expanse or the firmament of the heavens; also a numerical figure, in egyptian signifying one thousand; answering to the measuring of the time of oliblish, which is equal with kolob in its revolution and in its measuring of time. fig. 5. is called in egyptian enish-go-on-dosh; this is one of the governing planets also, and is said by the egyptians to be the sun, and to borrow its light {522} from kolob, through the medium of kae-e-vanrash, which is the grand key, or, in other words, the governing power, which governs fifteen other fixed planets or stars, as also floeese or the moon, the earth and the sun in their annual revolutions. this planet receives its power through the medium of kli-flos-is-es, or hah-ko-kau-beam, the stars represented by numbers 22, and 23, receiving light from the revolutions of kolob. fig. 6. represents this earth in its four quarters. fig. 7. represents god sitting upon his throne, revealing through the heavens the grand key-words of the priesthood; as also the sign of the holy ghost unto abraham, in the form of a dove. fig. 8. contains writings that cannot be revealed unto the world; but is to be had in the holy temple of god. fig. 9. ought not to be revealed at the present time. fig. 10. also. fig. 11. also.--if the world can find out these numbers, so let it be. amen. figures 12, 13, 14, 15, 16, 17, 18, 19, and 20, will be given in the own due time of the lord. the above translation is given as far as we have any right to give at the present time. explanation on cut no. 3. fig. 1. abraham sitting upon pharaoh's throne, by the politeness of the king, with a crown upon his head, representing the priesthood, as emblematical of the grand presidency in heaven, with the scepter of justice and judgment in his hand. fig. 2. king pharaoh, whose name is given in the characters above his head. fig. 3. signifies abraham in egypt; referring to abraham, as given also in the ninth number of the times and seasons. (also as given in the first fac-simile of this book.) fig. 4. prince of pharaoh, king of egypt, as written above the hand. fig. 5. shulem, one of the king's principal waiters, as represented by the characters above his hand. fig. 6. olimlah, a slave belonging to the prince. abraham is reasoning upon the principles of astronomy, in the king's court. {523} fac-simile from the book of abraham--no 3. {524} the book of abraham. [1] translated from the papyrus, by joseph smith. [2] _a translation of some ancient records that have fallen into our hands, from the catacombs of egypt, purporting to be the writings of abraham, while he was in egypt, called the book of abraham, written by his own hand upon papyrus_. in the land of the chaldeans, at the residence of my father, i abraham, saw that it was needful for me to obtain another place of residence, and finding there was greater happiness, and peace and rest for me, i sought for the blessings of the fathers, and the right whereunto i should be ordained to administer the same; having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations, a prince of peace; and desiring to receive instructions and to keep the commandments of god, i became a rightful heir, a high priest, holding the right belonging to the fathers; it was conferred upon me from the fathers; it came down from the fathers, from the beginning of time, yea, even from the beginning, or before the foundations of the earth, to the present time, even the right of the first born, or the first man, who is adam, our first father, through the fathers, unto me. 2. i sought for mine appointment unto the priesthood according to the appointment of god unto the fathers, concerning the seed. my {525} fathers having turned from their righteousness, and from the holy commandments which the lord their god had given unto them, unto the worshiping of the gods of the heathen, utterly refused to hearken to my voice; for their hearts were set to do evil, and were wholly turned to the god of elkenah, and the god of libnah, and the god of mahmackrah, and the god of korash, and the god of pharaoh, king of egypt, therefore they turned their hearts to the sacrifice of the heathen in offering up their children unto their dumb idols, and hearkened not unto my voice, but endeavored to take away my life by the hand of the priest of elkenah--the priest of elkenah was also the priest of pharaoh. 3. now at this time it was the custom of the priest of pharaoh, the king of egypt, to offer up upon the altar which was built in the land of chaldea, for the offering unto these strange gods, men, women and children. and it came to pass that the priest made an offering unto the god of pharaoh, and also unto the god of shagreel, even after the manner of the egyptians. now the god of shagreel was the sun. even the thank-offering of a child did the priest of pharaoh offer upon this altar, which stood by the hill called potiphar's hill, at the head of the plain of olishem. now, this priest had offered upon the altar three virgins at one time, who were the daughters of onitah, one of the royal descent, directly from the loins of ham. these virgins were offered up because of their virtue; they would not bow down to worship gods of wood, or of stone, therefore they were killed upon this altar, and it was done after the manner of the egyptians. 4. and it came to pass that the priests laid violence upon me, that they might slay me also, as they did those virgins, upon this altar; and that you may have a knowledge of this altar, i will refer you to the representation at the commencement of this record. it was made after the form of a bedstead, such as was had among the chaldeans, and it stood before the gods of elkenah, libna, mahmackrah, korash, and also a god like unto that of pharaoh, king of egypt. that you may have an understanding of these gods, i have given you the fashion of them in the figures at the beginning, which manner of the figures is called by the chaldeans rahleenos, which signifies hieroglyphics. 5. and as they lifted up their hands upon me, that they might offer me up and take away my life, behold i lifted up my voice unto the lord my god; and the lord hearkened and heard, and he filled me with a vision of the almighty, and the angel of his presence stood by me, and immediately unloosed my bands, and his voice was unto me, abraham! abraham! behold my name is jehovah, and i have heard thee, and have come down to deliver thee, and to take thee away from thy father's house, and from all thy kinsfolk, into a strange land that thou knowest {526} not of, and this because they have turned their hearts away from me, to worship the god of elkenah, and the god of libnah, and the god of mahmackrah, and the god of korash, and the god of pharaoh, king of egypt; therefore i have come down to visit them, and to destroy him who hath lifted up his hand against thee, abraham my son, to take away thy life. behold i will lead thee by my hand, and i will take thee to put upon thee my name, even the priesthood of thy father; and my power shall be over thee; as it was with noah so shall it be with thee, but through thy ministry my name shall be known in the earth for ever, for i am thy god. 6. behold potiphar's hill was in the land of ur, of chaldea; and the lord broke down the altar of elkenah, and of the gods of the land, and utterly destroyed them, and smote the priest that he died; and there was great mourning in chaldea, and also in the court of pharaoh, which pharaoh signifies king by royal blood. now this king of egypt was a descendant from the loins of ham, and was a partaker of the blood of the canaanites by birth. from this descent sprang all the egyptians, and thus the blood of the canaanites was preserved in the land. 7. the land of egypt being first discovered by a woman, who was the daughter of ham, and the daughter of egyptus, which, in the chaldean, signifies egypt, which signifies, that which is forbidden. when this woman discovered the land it was under water, who afterwards settled her sons in it: and thus from ham, sprang that race which preserved the curse in the land. now the first government of egypt was established by pharaoh, the eldest son of egyptus, the daughter of ham, and it was after the manner of the government of ham, which was patriarchal. pharaoh being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of adam, and also of noah, his father, who blessed him with the blessings of the earth, and with the blessings of wisdom, but cursed him as pertaining to the priesthood. 8. now pharaoh being of that lineage by which he could not have the right of priesthood, notwithstanding the pharaohs would fain claim it from noah, through ham, therefore my father was led away by their idolatry; but i shall endeavor hereafter to delineate the chronology, running back from myself to the beginning of the creation, for the records have come into my hands which i hold unto this present time. 9. now, after the priest of elkenah was smitten, that he died, there came a fulfillment of those things which were said unto me concerning the land of chaldea, that there should be a famine in the land. accordingly a famine prevailed throughout all the land of chaldea, and my {527} father was sorely tormented because of the famine, and he repented of the evil which he had determined against me, to take away my life. but the records of the fathers, even the patriarchs, concerning the right of priesthood, the lord my god preserved in mine own hands, therefore a knowledge of the beginning of the creation, and also of the planets, and of the stars, as they were made known unto the fathers, have i kept even unto this day, and i shall endeavor to write some of these things upon this record, for the benefit of my posterity that shall come after me. 10. now, the lord god caused the famine to wax sore in the land of ur, insomuch that haran, my brother died, but terah, my father, yet lived in the land of ur of the chaldees. and it came to pass that i, abraham, took sarai to wife, and nehor, my brother, took milcah to wife, who were the daughters of haran. now the lord said unto me, abraham, get thee out of thy country, and from thy kindred and from thy father's house unto a land that i will show thee. therefore i left the land of ur, of the chaldees, to go into the land of canaan; and i took lot, my brother's son, and his wife, and sarai, my wife, and also my father followed after me, unto the land which we denominated haran. and the famine abated; and my father tarried in haran and dwelt there, as there were many flocks in haran; and my father turned again unto his idolatry, therefore he continued in haran. 11. but i, abraham, and lot, my brother's son, prayed unto the lord, and the lord appeared unto me, and said unto me, arise, and take lot with thee, for i have purposed to take thee away out of haran, and to make of thee a minister, to bear my name in a strange land which i will give unto thy seed after thee for an everlasting possession, when they hearken to my voice, for i am the lord thy god; i dwell in heaven, the earth is my footstool; i stretch my hand over the sea, and it obeys my voice; i cause the wind and the fire to be my chariot; i say to the mountains depart hence, and behold they are taken away by a whirlwind, in an instant, suddenly. my name is jehovah, and i know the end from the beginning, therefore, my hand shall be over thee, and i will make of thee a great nation, and i will bless thee above measure; and make thy name great among all nations, and thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and priesthood unto all nations; and i will bless them through thy name; for as many as receive this gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father, and i will bless them that bless thee, and curse them that curse thee, and in thee (that is, in thy priesthood), and in thy seed (that is thy priesthood), for i give unto thee a promise that this right shall continue in thee, and in thy seed after thee (that is to say, the {528} literal seed, or the seed of the body) shall all the families of the earth be blessed, even with the blessings of the gospel, which are the blessings of salvation, even of life eternal. 12. now, after the lord had withdrawn from speaking to me, and withdrawn his face from me, i said in my heart, thy servant has sought thee earnestly, now i have found thee. thou didst send thine angel to deliver me from the gods of elkenah, and i will do well to hearken unto thy voice, therefore let thy servant rise up and depart in peace. so i, abraham, departed as the lord had said unto me, and lot with me, and i, abraham, was sixty and two years old when i departed out of haran. and i took sarai, whom i took to wife when i was in ur in chaldea, and lot, my brother's son, and all our substance that we had gathered, and the souls that we had won in haran, and came forth in the way to the land of canaan, and dwelt in tents, as we came on our way; therefore, eternity was our covering, and our rock, and our salvation, as we journeyed from haran by the way of jershon, to come to the land of canaan. 13. now i, abraham, built an altar in the land of jershon, and made an offering unto the lord, and prayed that the famine might be turned away from my father's house, that they might not perish; and then we passed from jershon through the land, unto the place of sechem. it was situated in the plains of moreh, and we had already come into the borders of the land of the canaanites, and i offered sacrifice there in the plains of moreh, and called on the lord devoutly, because we had already come into the land of this idolatrous nation. 14. and the lord appeared unto me in answer to my prayers, and said unto me, unto thy seed will i give this land. and i, abraham arose from the place of the altar which i had built unto the lord, and removed from thence unto a mountain on the east of bethel, and pitched my tent there; bethel on the west, and hai on the east; and there i built another altar unto the lord, and called again upon the name of the lord. 15. and i, abraham, journeyed, going on still towards the south; and there was a continuation of a famine in the land, and i, abraham, concluded to go down into egypt, to sojourn there, for the famine became very grievous. and it came to pass when i was come near to enter into egypt, the lord said unto me, behold sarai, thy wife, is a very fair woman to look upon, therefore it shall come to pass, when the egyptians shall see her they will say, she is his wife; and they will kill you, but they will save her alive: therefore, see that ye do on this wise, let her say unto the egyptians she is thy sister, and thy soul shall live. and it came to pass that i, abraham, told sarai, my wife, all that the lord had said unto me; therefore, say unto them, i pray thee, thou art {529} my sister, that it may be well with me for thy sake, and my soul shall live because of thee. 16. and i, abraham, had the urim and thummim, which the lord my god had given unto me, in ur of the chaldees; and i saw the stars, that they were very great, and that one of them was nearest unto the throne of god: and there were many great ones which were near unto it: and the lord said unto me, these are the governing ones; and the name of the great one is kolob, because it is near unto me; for i am the lord thy god. i have set this one to govern all those which belong to the same order as that upon which thou standest. and the lord said unto me, by the urim and thummim, that kolob was after the manner of the lord, according to its times and seasons in the revolutions thereof, that one revolution was a day unto the lord, after his manner of reckoning, it being one thousand years according to the time appointed unto that whereon thou standest; this is the reckoning of the lord's time, according to the reckoning of kolob. 17. and the lord said unto me, the planet which is the lesser light, lesser than that which is to rule the day, even the night, is above, or greater than that upon which thou standest in point of reckoning, for it moveth in order more slow; this is in order, because it standeth above the earth upon which thou standest, therefore the reckoning of its time is not so many as to its number of days, and of months and of years. and the lord said unto me, now abraham, these two facts exist, behold thine eyes see it; it is given unto thee to know the times of reckoning, and the set time, yea, the set time of the earth upon which thou standest, and the set time of the greater light, which is set to rule the day, and the set time of the lesser light, which is set to rule the night. 18. now the set time of the lesser light, is a longer time as to its reckoning than the reckoning of the time of the earth upon which thou standest; and where these two facts exist, there shall be another fact above them; that is, there shall be another planet whose reckoning of time shall be longer still; and thus there shall be the reckoning of the time of one planet above another, until thou come nigh unto kolob, which kolob is after the reckoning of the lord's time; which kolob is set nigh unto the throne of god, to govern all those planets which belong to the same order as that upon which thou standest. and it is given unto thee to know the set time of all the stars, that are set to give light, until thou come near unto the throne of god. 19. thus i, abraham, talked with the lord face to face, as one man talketh with another; and he told me of the works which his hands had made; and he said unto me, my son, my son, (and his hand was stretched out,) behold, i will show you all these. and he put his hand upon mine eyes, and i saw those things which his hands had made, {530} which were many; and they multiplied before mine eyes, and i could not see the end thereof; and he said unto me this is shinehah which is the sun. and he said unto me, kokob, which is star. and he said unto me, olea, which is the moon. and he said unto me, kokaubeam, which signifies stars, or all the great lights which were in the firmament of heaven. and it was in the night time when the lord spake these words unto me: i will multiply thee and thy seed after thee, like unto these; and if thou canst count the number of sands so shall be the number of thy seeds. 20. and the lord said unto me, abraham, i show these things unto thee, before ye go into egypt, that ye may declare all these words. if two things exist, and there be one above the other, there shall be greater things above them; therefore kolob is the greatest of all the kokaubeam that thou hast seen, because it is nearest unto me; now if there be two things, one above the other, and the moon be above the earth, then it may be that a planet, or a star may exist above it, (and there is nothing that the lord thy god shall take in his heart to do, but what he will do it;) howbeit that he made the greater star; as, also, if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning, they existed before; they shall have no end, they shall exist after, for they are gnolaum or eternal. 21. and the lord said unto me, these two facts do exist, that there are two spirits, one being more intelligent than the other, there shall be another more intelligent than they: i am the lord thy god, i am more intelligent than they all. the lord thy god sent his angel to deliver thee from the hands of the priest of elkenah. i dwell in the midst of them all; i, now, therefore, have come down unto thee, to deliver unto thee the works which my hands have made, wherein my wisdom excelleth them all, for i rule in the heavens above, and in the earth beneath, in all wisdom and prudence, over all the intelligences thine eyes have seen from the beginning; i came down in the beginning in the midst of all the intelligences thou hast seen. 22. now the lord had shown unto me, abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones, and god saw these souls that they were good, and he stood in the midst of them, and he said, these i will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me, abraham, thou art one of them, thou wast chosen before thou wast born. and there stood one among them that was like unto god, and he said unto those who were with him, we will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may {531} dwell; and we will prove them herewith, to see if they will do all things whatsoever the lord their god shall command them; and they who keep their first estate, shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate, shall have glory added upon their heads for ever and ever. 23. and the lord said: whom shall i send? and one answered like unto the son of man: here am i, send me and another answered and said: here am i, send me. and the lord said: i will send the first. and the second was angry, and kept not his first estate, and at that day many followed after him. and then the lord said: let us go down; and they went down at the beginning, and they (that is, the gods), organized and formed the heavens and the earth. and the earth, after it was formed, was empty and desolate; because they had not formed anything but the earth; and darkness reigned upon the face of the deep, and the spirit of the gods was brooding upon the face of the waters. 24. and they (the gods), said; let there be light, and there was light. and they, the gods, comprehended the light for it was bright; and they divided the light, or caused it to be divided from the darkness, and the gods called the light day, and the darkness they called night. and it came to pass that from the evening until morning they called night; and from the morning until the evening they called day; and this was the first, or the beginning of that which they called day and night. 25. and the gods also said: let there be an expanse in the midst of the waters and it shall divide the waters from the waters. and the gods ordered the expanse, so that it divided the waters which were under the expanse, from the waters which were above the expanse, and it was so, even as they ordered. and the gods called the expanse heaven. and it came to pass that it was from evening until morning that they called night; and it came to pass that it was from morning until evening that they called day; and this was the second time that they called night and day. 26. and the gods ordered, saying: let the waters under the heaven be gathered together unto one place, and let the earth come up dry, and it was so, as they ordered; and the gods pronounced the dry land earth and the gathering together of the waters, pronounced they great waters: and the gods saw that they were obeyed. and the gods said: let us prepare the earth to bring forth grass; the herb yielding seed; the fruit tree yielding fruit after his kind, whose seed in itself yieldeth its own likeness upon the earth; and it was so, even as they ordered. and the gods organized the earth to bring forth grass from its own seed, and the herb to bring forth herb from its own seed, yielding seed {532} after his kind, and the earth to bring forth the tree from its own seed, yielding fruit, whose seed could only bring forth the same, in itself after his kind; and the gods saw that they were obeyed. and it came to pass that they numbered the days: from the evening until the morning they called night. and it came to pass from the morning until the evening they called day; and it was the third time. 27. and the gods organized the lights in the expanse of the heavens, and caused them to divide the day from the night; and organized them to be for signs, and for seasons, and for days, and for years and organized them to be for lights in the expanse of the heaven, to give light upon the earth; and it was so. and the gods organized the two great lights, the greater light to rule the day, and the lesser light to rule the night, with the lesser light they set the stars, also; and the gods set them in the expanse of the heavens, to give light upon the earth, and to rule over the day and over the night, and to cause to divide the light from the darkness. and the gods watched those things which they had ordered, until they obeyed. and it came to pass that it was from evening until morning that it was night; and it came to pass that it was from morning until evening that it was day; and it was the fourth time. 28. and the gods said, let us prepare the waters to bring forth abundantly the moving creatures that have life; and the fowl that they may fly above the earth, in the open expanse of heaven, and the gods prepared the waters that they might bring forth great whales, and every living creature that moveth, which the waters were to bring forth abundantly after their kind; and every winged fowl after their kind; and the gods saw that they would be obeyed, and that their plan was good. and the gods said, we will bless them and cause them to be fruitful and multiply, and fill the waters in the seas, or great waters; and cause the fowl to multiply in the earth. and it came to pass that it was from evening until morning that they called night; and it came to pass that it was from morning until evening that they called day; and it was the fifth time. 29. and the gods prepared the earth to bring forth the living creature after his kind, cattle, and creeping things, and beasts of the earth after their kind; and it was so as they had said. and the gods organized the earth to bring forth the beasts after their kind, and cattle after their kind, and everything that creepeth upon the earth after its kind; and the gods saw they would obey. and the gods took counsel among themselves, and said: let us go down, and form man in our image, after our likeness, and we will give them dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing, that creepeth upon the earth. so the gods went down {533} to organize man in their own image, in the image of the gods, to form they him male and female, to form they them; and the gods said we will bless them. and the gods said, we will cause them to be fruitful, and multiply and replenish the earth, and subdue it, and to have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. and the gods said, behold, we will give them every herb bearing seed that shall come upon the face of all the earth, and every tree which shall have fruit upon it, yea the fruit of the tree, yielding seed to them we will give it, it shall be for their meat; and to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, behold we will give them life, and also we will give to them every green herb for meat, and all these things shall be thus organized. and the gods said, we will do everything that we have said, and organize them; and behold, they shall be very obedient. and it came to pass that it was from evening until morning that they called night; and it came to pass that it was from morning until evening that they called day, and they numbered the sixth time. 30. and thus we will finish the heavens and the earth, and all the hosts of them. and the gods said among themselves, on the seventh time, we will end our work, which we have counseled; and we will rest on the seventh time from all our work which we have counseled. and the gods concluded upon the seventh time, because that on the seventh time they would rest from all their works, which they, the gods, counseled among themselves to form, and sanctified it. and thus were their decisions, at the time that they counseled among themselves to form the heavens and the earth. and the gods came down and formed these, the generations of the heavens and of the earth, when they were formed, in the day that the gods formed the earth and the heavens, according to all that which they had said, concerning every plant of the field, before it was in the earth, and every herb of the field, before it grew; for the gods had not caused it to rain upon the earth, when they counseled to do them; and had not formed a man to till the ground; but there went up a mist from the earth, and watered the whole face of the ground. and the gods formed man from the dust of the ground, and took his spirit, that is the man's spirit, and put it into him, and breathed into his nostrils the breath of life, and man became a living soul. 31. and the gods planted a garden, eastward in eden, and there they put the man, whose spirit they had put into the body, which they had formed. and out of the ground made the gods to grow every tree that is pleasant to the sight, and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good {534} and evil. there was a river running out of eden, to water the garden, and from thence it was parted and became into four heads. and the gods took the man and put him in the garden of eden, to dress it and to keep it; and the gods commanded the man, saying: of every tree of the garden thou mayest freely eat, but of the tree of knowledge of good and evil, thou shalt not eat of it; for in the time that thou eatest thereof, thou shalt surely die. now i, abraham, saw that it was after the lord's time, which was after the time of kolob; for as yet, the gods had not appointed unto adam his reckoning. 32. and the gods said, let us make an helpmeet for the man, for it is not good that the man should be alone, therefore we will form an helpmeet for him. and the gods caused a deep sleep to fall upon adam; and he slept, and they took one of his ribs, and closed up the flesh in the stead thereof, and of the rib which the gods had taken from man, formed they a woman, and brought her unto the man. and adam said this was bone of my bones, and flesh of my flesh, now she shall be called woman, because she was taken out of man; therefore shall a man leave his father and his mother and shall cleave unto his wife, and they shall be one flesh. and they were both naked, the man and his wife, and were not ashamed. and out of the ground the gods formed every beast of the field, and every fowl of the air, and brought them unto adam to see what he would call them, and whatsoever adam called every living creature, that should be the name thereof. and adam gave names to all cattle, to the fowl of the air, to every beast of the field; and for adam, there was found an helpmeet for him. footnotes: 1. for an account of how the prophet came into possession of the book of abraham see this history vol. ii, pp. 235, 6, 8; also 286, and more especially pp. 349-50, and _note_ p. 350. 2. the book of abraham was first published in the _times and seasons_ in two numbers, vol. iii, nos. 9 and 10, march 1 and march 15, 1842, respectively. in this form it was copied into the prophet's history with the several historical items which occurred between the dates of the publication of the two parts, and in this form is found in the _millennial star_, vol. xix, pp. 100-103 and 164-168; but it is now thought proper to publish the book of abraham entire without dividing it into two articles, as in the above named periodicals. it is important to note also that the book of abraham was published in the _times and seasons_ when the prophet was responsible editor of the periodical (he announces his editorial responsibility in no. 9 of vol. iii, p. 710). attention is called to this fact, in passing, because it is contended on the part of some, that the doctrine of the plurality of divine personages, as now understood by the church, was not a doctrine taught by joseph smith; whereas it is a doctrine of the book of abraham, as will be seen by reference to it, published by him in a periodical of which he was the responsible editor; and, moreover, the book of abraham was often referred to by the prophet in approving terms. {535} chapter xxxi. the wentworth letter. [1] _march 1, 1842_.--at the request of mr. john wentworth, editor and proprietor of the _chicago democrat_, i have written the following sketch of the rise, progress, persecution, and faith of the latter-day saints, of which i have the honor, under god, of being the founder. mr. wentworth says that he wishes to furnish mr. bastow, a friend of his, who is writing the history of new hampshire, with this document. as mr. bastow has {536} taken the proper steps to obtain correct information, all that i shall ask at his hands, is, that he publish the account entire, ungarnished, and without misrepresentation. i was born in the town of sharon, windsor county, vermont, on the 23rd of december, a. d. 1805. when ten years old, my parents removed to palmyra, new york, where we resided about four years, and from thence we removed to the town of manchester. my father was a farmer and taught me the art of husbandry. when about fourteen years of age, i began to reflect upon the importance of being prepared for a future state, and upon inquiring [about] the plan of salvation, i find that there was a great clash in religious sentiment; if i went to one society they referred me to one plan, and another to another; each one pointing to his own particular creed as the _summum bonum_ of perfection. considering that all could not be right, and that god could not be the author of so much confusion, i determined to investigate the subject more fully, believing that if god had a church it would not be split up into factions, and that if he taught one society to worship one way, and administer in one set of ordinances, he would not teach another, principles which were diametrically opposed. believing the word of god, i had confidence in the declaration of james--"if any of you lack wisdom, let him ask of god, that giveth to all men liberally, and upbraideth not; and it shall be given him." i retired to a secret place in a grove, and began to call upon the lord; while fervently engaged in supplication, my mind was taken away from the objects with which i was surrounded, and i was enwrapped in a heavenly vision, and saw two glorious personages, who exactly resembled each other in features and likeness, surrounded with a brilliant light which eclipsed the sun at noon day. they told me that all religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of god as his church and kingdom: and was expressly commanded "to go not after them," at the same time receiving a promise that the fullness of the gospel should at some future time be made known unto me. on the evening on the 21st of september, a. d. 1823, while i was praying unto god, and endeavoring to exercise faith in the precious promises of scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room, indeed the first sight was as though the house was filled with consuming fire; the appearance produced a shock that affected the whole body; in a moment a personage stood before me surrounded with a glory yet greater than that with which i was already surrounded. this messenger {537} proclaimed himself to be an angel of god, sent to bring the joyful tidings that the covenant which god made with ancient israel was at hand to be fulfilled, that the preparatory work for the second coming of the messiah was speedily to commence; that the time was at hand for the gospel in all its fullness to be preached in power, unto all nations that a people might be prepared for the millennial reign. i was informed that i was chosen to be an instrument in the hands of god to bring about some of his purposes in this glorious dispensation. i was also informed concerning the aboriginal inhabitants of this country and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of god being finally withdrawn from them as a people, was made known unto me; i was also told where were deposited some plates on which were engraven an abridgment of the records of the ancient prophets that had existed on this continent. the angel appeared to me three times the same night and unfolded the same things. after having received many visits from the angels of god unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22nd of september, a. d. 1827, the angel of the lord delivered the records into my hands. these records were engraven on plates which had the appearance of gold, each plate was six inches wide and eight inches long, and not quite so thick as common tin. they were filled with engravings, in egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. the volume was something near six inches in thickness, a part of which was sealed. the characters on the unsealed part were small, and beautifully engraved. the whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. with the records was found a curious instrument, which the ancients called "urim and thummim," which consisted of two transparent stones set in the rim of a bow fastened to a breast plate. through the medium of the urim and thummim i translated the record by the gift and power of god. in this important and interesting book the history of ancient america is unfolded, from its first settlement by a colony that came from the tower of babel, at the confusion of languages to the beginning of the fifth century of the christian era. we are informed by these records that america in ancient times has been inhabited by two distinct races of people. the first were called jaredites, and came directly from the tower of babel. the second race came directly from the city of jerusalem, about six hundred years before christ. they were principally israelites, of the descendants of joseph. the jaredites were destroyed about the time that the israelites came from jerusalem, who succeeded {538} them in the inheritance of the country. the principal nation of the second race fell in battle towards the close of the fourth century. the remnant are the indians that now inhabit this country. this book also tells us that our savior made his appearance upon this continent after his resurrection; that he planted the gospel here in all its fulness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers, and evangelists; the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent, that the people were cut off in consequence of their transgressions, that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, &c, and to hide it up in the earth, and that it should come forth and be united with the bible for the accomplishment of the purposes of god in the last days. for a more particular account i would refer to the book of mormon, which can be purchased at nauvoo, or from any of our traveling elders. as soon as the news of this discovery was made known, false reports, misrepresentation and slander flew, as on the wings of the wind, in every direction; the house was frequently beset by mobs and evil designing persons. several times i was shot at, and very narrowly escaped, and every device was made use of to get the plates away from me; but the power and blessing of god attended me, and several began to believe my testimony. on the 6th of april, 1830, the "church of jesus christ of latter-day saints" was first organized in the town of fayette, seneca county, state of new york. some few were called and ordained by the spirit of revelation and prophecy, and began to preach as the spirit gave them utterance, and though weak, yet were they strengthened by the power of god, and many were brought to repentance, were immersed in the water, and were filled with the holy ghost by the laying on of hands. they saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands. from that time the work rolled forth with astonishing rapidity, and churches were soon formed in the states of new york, pennsylvania ohio, indiana, illinois, and missouri; in the last named state a considerable settlement was formed in jackson county: numbers joined the church and we were increasing rapidly; we made large purchases of land, our farms teemed with plenty, and peace and happiness were enjoyed in our domestic circle, and throughout our neighborhood; but as we could not associate with our neighbors (who were, many of them, of the basest of men, and had fled from the face of civilized society, to the frontier country to escape the hand of justice,) in their midnight revels, their sabbath breaking, horse racing and gambling; they commenced at first to ridicule, then to persecute, {539} and finally an organized mob assembled and burned our houses, tarred and feathered and whipped many of our brethren, and finally, contrary to law, justice and humanity, drove them from their habitations; who, houseless and homeless, had to wander on the bleak prairies till the children left the tracks of their blood on the prairie. this took place in the month of november, and they had no other covering but the canopy of heaven, in this inclement season of the year; this proceeding was winked at by the government, and although we had warrantee deeds for our land, and had violated no law, we could obtain no redress. there were many sick, who were thus inhumanly driven from their houses, and had to endure all this abuse and to seek homes where they could be found. the result was, that a great many of them being deprived of the comforts of life, and the necessary attendances, died; many children were left orphans, wives, widows and husbands, widowers; our farms were taken possession of by the mob, many thousands of cattle, sheep, horses and hogs were taken, and our household goods, store goods, and printing press and type were broken, taken, or otherwise destroyed. many of our brethren removed to clay county, where they continued until 1836, three years; there was no violence offered, but there were threatenings of violence. but in the summer of 1836 these threatenings began to assume a more serious form, from threats, public meetings were called, resolutions were passed, vengeance and destruction were threatened, and affairs again assumed a fearful attitude, jackson county was a sufficient precedent, and as the authorities in that county did not interfere they boasted that they would not in this; which on application to the authorities we found to be too true, and after much privation and loss of property, we were again driven from our homes. we next settled in caldwell and daviess counties, where we made large and extensive settlements, thinking to free ourselves from the power of oppression, by settling in new counties, with very few inhabitants in them; but here we were not allowed to live in peace, but in 1838 we were again attacked by mobs, an exterminating order was issued by governor boggs, and under the sanction of law, an organized banditti ranged through the country, robbed us of our cattle, sheep, hogs, &c., many of our people were murdered in cold blood, the chastity of our women was violated, and we were forced to sign away our property at the point of the sword; and after enduring every indignity that could be heaped upon us by an inhuman, ungodly band of marauders, from twelve to fifteen thousand souls, men, women, and children were driven from their own firesides, and from lands to which they had warrantee deeds, houseless, friendless, and homeless (in the depths of winter) to wander as exiles on the earth, or to seek an asylum in a more {540} genial clime, and among a less barbarous people. many sickened and died in consequence of the cold and hardships they had to endure; many wives were left widows, and children, orphans, and destitute. it would take more time than is allotted me here to describe the injustice, the wrongs, the murders the bloodshed, the theft, misery and woe that have been caused by the barbarous, inhuman, and lawless proceedings of the state of missouri. in the situation before alluded to, we arrived in the state of illinois in 1839, where we found a hospitable people and a friendly home; a people who were willing to be governed by the principles of law and humanity. we have commenced to build a city called "nauvoo," in hancock county. we number from six to eight thousand here, besides vast numbers in the county around, and in almost every county of the state. we have a city charter granted us, and charter for a legion, the troops of which now number 1,500. we have also a charter for a university, for an agricultural and manufacturing society, have our own laws and administrators, and possess all the privileges that other free and enlightened citizens enjoy. persecution has not stopped the progress of truth, but has only added fuel to the flame, it has spread with increasing rapidity. proud of the cause which they have espoused, and conscious of our innocence, and of the truth of their system, amidst calumny and reproach, have the elders of this church gone forth, and planted the gospel in almost every state in the union; it has penetrated our cities, it has spread over our villages, and has caused thousands of our intelligent, noble, and patriotic citizens to obey its divine mandates, and be governed by its sacred truths. it has also spread into england, ireland, scotland, and wales, where, in the year 1840, a few of our missionaries were sent, and over five thousand joined the standard of truth; there are numbers now joining in every land. our missionaries are going forth to different nations, and in germany, palestine, new holland, australia, the east indies, and other places, the standard of truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of god will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of god shall be accomplished, and the great jehovah shall say the work is done. we believe in god the eternal father, and in his son jesus christ, and in the holy ghost. we believe that men will be punished for their own sins, and not for adam's transgression. {541} we believe that through the atonement of christ all mankind may be saved by obedience to the laws and ordinances of the gospel. we believe that the first principle and ordinances of the gospel are: (1) faith in the lord jesus christ; (2) repentance; (3) baptism by immersion for the remission of sins; (4) laying on of hands for the gift of the holy ghost. we believe that a man must be called of god by prophecy and by the laying on hands, by those who are in authority, to preach the gospel and administer in the ordinances thereof. we believe in the same organization that existed in the primitive church, viz.: apostles, prophets, pastors, teachers, evangelists, etc. we believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. we believe the bible to be the word of god, as far as it is translated correctly; we also believe the book of mormon to be the word of god. we believe all that god has revealed, all that he does now reveal, and we believe that he will yet reveal many great and important things pertaining to the kingdom of god. we believe in the literal gathering of israel and in the restoration of the ten tribes: that zion will be built upon this [the american] continent; that christ will reign personally upon the earth; and that the earth will be renewed and receive its paradisiacal glory. we claim the privilege of worshiping almighty god according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may. we believe in being subject to kings, presidents, rulers and magistrates, in obeying honoring and sustaining the law. we believe in being honest, true, chaste, benevolent, virtuous, and in doing good to _all men_; indeed we may say that we follow the admonition of paul, "we believe all thing, we hope all things, we have endured many things, and hope to be able to endure all things. if there is anything virtuous, lovely, or of good report, or praiseworthy, we seek after these things." respectfully, &c., joseph smith. footnotes: 1. the "wentworth letter" is one of the choicest documents in our church literature; as also it is the earliest published document by the prophet making any pretension to consecutive narrative of those events in which the great latter-day work had its origin. it was published in number 9 of volume iii of the "times and seasons," march 1st, 1841; while the publication of that more pretentious history of the church under the title "history of joseph smith," of which these volumes are but a reproduction, was not commenced until number 10, volume iii, of the "times and seasons," march 15th, 1841. introducing this "history of joseph smith," in the "times and seasons" (vol. iii, p. 726) is the following note referring to the wentworth letter and the more pretentious "history." "in the last number i gave a brief history of the rise and progress of the church, i now enter more particularly into that history, and extract from my journal." referring again to this wentworth letter, i may say that for combining conciseness of statement with comprehensiveness of treatment of the subject with which it deals, it has few equals among historical documents, and certainly none that excel it in our church literature. in it one has in a few pages (less than six of these pages) a remarkably full history of the leading events in the church, and an epitome of her doctrines, from the beginning (the birth of the prophet, 1805) up to the date of publication, march, 1841, a period of thirty-six years. the epitome of the doctrines of the church, since called "the articles of faith," and published by millions, has been carried to all the nations of the earth and tribes of men where the gospel has been preached. these articles of faith were not produced by the labored efforts and harmonized contentions of scholastics, but were struck off by one inspired mind at a single effort to make a declaration of that which is most assuredly believed by the church, for one making earnest inquiry about the truth. the combined directness, perspicuity, simplicity and comprehensiveness of this statement of the principles of our religion may be relied upon as strong evidence of a divine inspiration resting upon the prophet, joseph smith. {542} chapter xxxii. the bennett-dyer correspondence--the prophet's discourse on the subject of the resurrection, and the salvation of children--epistle of the twelve to the saints in england concerning their emigration to america. [sidenote: tax controversy.] _wednesday, march 2_.--i read the proof of the _times and seasons_, as editor for the first time, no. 9, vol. iii, in which is the commencement of the book of abraham; [1] paid taxes to mr. bagby, in the general business office for county and state purposes, but refused to pay the taxes in the city and town of commerce, as the demand was illegal, there being no such place known in law, the city and town of commerce having been included in the city plat of nauvoo, but continued by our enemies on the tax list for the purpose of getting more money from the saints; i commenced a settlement with gilbert granger on the estate [kirtland] of his father, oliver granger; and continued in my office till nine in the evening, having received a visit from general dudley of connecticut. _thursday, 3_.--i attended council in the general business office (over the store) at nine o'clock a. m. [sidenote: attempted settlement with gilbert granger.] in the afternoon, continued the settlement with gilbert granger, but finally failed to effect anything, except to get newel's note. [2] granger refused to give up the papers to me, which he had received of his father, the same being church property, although i presented him deeds, {543} mortgages and paper to the amount of some thousands against his father, more than he had against the church. i also wrote hiram barney, esq., of new york, in reply to his letter of the 24th of january, offering him one hundred dollars per acre, for his twenty acres of land in this city, lying somewhere between the hotchkiss purchase on the north, and galland's purchase on the south, or to take an agency to sell the same. [sidenote: book of abraham fac-simile.] _friday, 4_.--at my office exhibiting the book of abraham in the original to brother reuben hedlock, so that he might take the size of the several plates or cuts, and prepare the blocks for the _times and seasons_; and also gave instruction concerning the arrangement of the writing on the large cut, [3] illustrating the principles of astronomy, with other general business. attended city council, and moved "that when property is sold at sheriff's, marshal's or constable's sale under ordinance of this city, the persons having their property sold shall have the privilege of redeeming the same, by paying the principal and fifteen per cent on principal, with cost and charges, within thirty days after sale." _saturday, 5_.--attended the city council, and spoke at considerable length on the powers and privileges of our city charter; among other business of importance, the office of registrar of deeds was established in the city of nauvoo, and i was chosen registrar by the city council. _sunday 6_.--i preached at elder orson spencer's near the temple. _monday, 7_.--at the general business office. peter melling, the patriarch from england, brought to the office cash $13.47 1/2, and clothing $65 from parley p. pratt and amos fielding, of england; i transacted much general business and wrote the mayor as follows: {544} _letter of the prophet to john c. bennett--on bennett's correspondence anent slavery_. editor's office, nauvoo, illinois, march 7, 1842. _general bennett_: respected brother:--i have just been perusing your correspondence with doctor dyer, on the subject of american slavery, and the students of the quincy mission institute, and it makes my blood boil within me to reflect upon the injustice, cruelty, and oppression of the rulers of the people. when will these things cease to be, and the constitution and the laws again bear rule? i fear for my beloved country--mob violence, injustice and cruelty appear to be the darling attributes of missouri, and no man taketh it to heart! _o tempora! o mores_! what think you should be done? your friend, joseph smith. _correspondence between dr. c. v. dyer and general j. c. bennett_. [4] chicago, january 3, 1842. dear sir:--i am not sure that i am not indebted to you for your last letter, not having answered it, as i remember. but as i have been very sick during the long interval of my silence, you will readily excuse any apparent neglect on my part. i thank you for your paper sent me, the _times and seasons_, and have got much information from it, and since that, from other sources, in relation to the outrages committed upon the latter-day saints by the authorities as well as the people of the state of missouri; and my blood boiled with indignation to see the whole christian world--and the whole political world, too, look tamely on, and never raise a warning voice--a voice of expostulation, nor even giving the facts in the case! o what outrages will not be allowed or winked at by those in authority, and the people generally, if they happen to be inflicted upon those who bear an {545} unpopular name, espouse an unpopular cause, and are poor and obscure! it seems as if we had again fallen upon the middle ages, when the privileged classes could pour out their sympathies by the hour, and the very circumstantial and minute details of the loss of the life, or any other serious evil that befell one of their own number; but they could write [of] of hear without emotion, and even with satisfaction and joy, the history of the massacre of a thousand defenseless women and children, if they belonged to the common sort of people. just read, for example, madame de sevigne's account in a letter to her daughter, dated "aux rochers," 30 oct., 1675, in the second volume of de toquerville's democracy in america. what, my dear sir, do you think of the treatment which the subject of american slavery receives at the hands of the american press--amongst the people generally, and especially in the halls of congress? what think you of the sentencing of three men from the quincy mission institute in this state, a short time since, to twelve years confinement in the penitentiary of missouri, for no crime at all, or only such as god would regard as a virtue? please look into this matter, and see if you cannot join with the benevolent and fearless, and call the attention of the nation or the state, to these outrages of missouri, i send you a paper, and mark one of the pieces for your perusal. read it. i do not know whether you have examined the whole subject of american slavery; but if you have not, i beseech you to do so, and let me hear from you. is it not sin? yes. then is it not right to repent of it? yes. when? god allows not a moment. is not repentance and abandonment of sin safe, so long as god commands, and stands ready to look after the consequences? certainly so. well, can any court, either state or national, rob me of liberty for twelve years (even against their own state laws), for acting precisely in accordance with the letter and spirit of the constitution of the united states, and the precepts of jesus christ? is it to be submitted to tamely, that three men shall be immured in a dungeon for twelve years, torn from their families and friends, and from society and usefulness, for barely teaching a fellow being how to go to a place where he may learn the sciences--have his own wages, aye, and his own person? let me hear from you. have we not a right to sympathize with each other? i am, very sincerely, your friend and obedient servant, charles v. dyer. _gen. john c. bennett_. nauvoo, hancock county, illinois. nauvoo, ill., january 20th, a. d. 1842. dear sir:--yours of the 3rd inst., accompanied by the _genius of liberty_, containing the address of alvin stewart, esq., is before me, {546} and i seize upon this, the first, opportunity to reply. you refer me to madame de sevigne's letter to her daughter, dated "aux rochers," 30th oct., a. d. 1675, in the second volume of de toquerville's democracy in america; and ask me to examine the subject of american slavery. i have done so: i gave it a full and fair investigation years ago--i swore in my youth that my hands should never be bound nor my feet fettered, nor my tongue palsied--i am the friend of liberty, "universal liberty," both civil and religious. i ever detested servile bondage. i wish to see the shackles fall from the feet of the oppressed, and the chains of slavery broken. i hate the oppressor's grasp, and the tyrant's rod; against them i set my brows like brass, and my face like steel; and my arm is nerved for the conflict. let the sons of thunder speak, achieve victories before the cannon's mouth, and beard the lion in his den; till then the cry of the oppressed will not be heard; till then the wicked will not cease to trouble, nor the weary bondman be at rest. great god, has it come to this--that the free citizens of the sovereign state of illinois can be taken and immured within the walls of a missouri penitentiary for twelve long years, for such a crime as god would regard as a virtue! simply for pointing bondsmen to a state of liberty and law! and no man take it to heart? never, no never, no never! let the friends of freedom arise and utter their voice, like the voice of ten thousand thunders--let them take every constitutional means to procure a redress of grievances--let there be a concerted effort, and the victory is ours. let the broad banners of freedom be unfurled, and soon the prison doors will be opened, the captive set at liberty, and the oppressed go free. missouri will then remember the unoffending mormons in the days of their captivity and bondage--when murder and rapine were her darling attribute,--why, my heart is filled with indignation, and my blood boils within me, when i contemplate the vast injustice and cruelty which missouri has meted out to that great philanthropist and devout christian, general joseph smith, and his honest and faithful adherents--the latter-day saints, or mormons; but the time has passed, and god will avenge their wrongs in his own good time. dr. dyer, put your hand upon your heart, and remember zion. just investigate the wrongs which our people have suffered in their unprecedented privations, the confiscation of their property, and the murder of their friends--the persecutions of the waldenses in former ages were not to be compared to it, and history affords not a parallel. now let us make a strong, concerted, and vigorous effort, for universal liberty, to every soul of man--civil, religious and political. with high considerations of respect and esteem, suffer me to subscribe myself, yours respectfully, _charles v. dyer, m. d_. john c. bennett. {547} p. s. gen. smith informs me that there are white slaves in missouri [5] (mormons) in as abject servitude as the blacks, and we have, as yet, no means of redress! god grant that the day of righteous retribution may not be procrastinated. j. c. b. _letter of john c. bennett to joseph smith--anent the dyer-bennett correspondence_. [6] mayor's office, city of nauvoo, illinois, march 8, a. d., 1842. _esteemed friend_: yours of the 7th inst. has been received, and i proceed to reply, without undue emotion or perturbation. you ask, "when will these things cease to be, and the constitution and the laws again bear rule?" i reply--once that noble bird of jove, our grand national emblem, soared aloft, bearing in her proud beak the words "liberty and law," and that man that had the temerity to ruffle her feathers, was made to feel the power of her talons; but a wily archer came, and with his venomed arrow dipped in upas' richest sap, shot the flowing label from the eagle's bill--it fell inverted, and the bird was sick, and is--the label soon was trampled in the dust--the eagle bound and caged. the picture is now before you in bold relief. what think you should be done? the master spirits of the age must rise and break the cage, restore the label, unbind the bird, and let her tower unfettered in the air--then will the nation have repose, and the present minions of power hide their faces in the dust. many of missouri's noble sons detest her acts of cruelty and crime, and gladly would they wipe them from the escutcheon of her fame, and will; yes they will lend a helping hand--and all must help, for the time is at hand--and if man, rebellious, cowardly, faltering man, will not do the work, the thunderings of sinai will wind up the scene--the blood of the murdered mormons cries aloud for help, and the restoration of the inheritances of the saints; and god has {548} heard the cry--and the moral battle must be fought, and the victory won, he who answers by fire will cause sword and flame to do their office, and again make the constitution and the laws paramount to every other consideration--and i swear by the lord god of israel, that the sword shall not depart from my thigh, nor the buckler from my arm, until the trust is consummated, and the hydra-headed, fiery dragon slain. this done the proud southron will no longer boast of ill-gotten gain, or wash his hands in the blood of the innocent, or immure the freemen of the prairie state within missouri's sullied, poisoned, deathly prison walls. let us always take refuge under the broad folds of the constitution and the laws, and fear no danger, for the day of vengeance will assuredly come when the omnipotent hand of the great god will effect the restitution of the trophies of the brigand victories of missouri, and again place the saints on high. yours respectfully, john c. bennett. _general joseph smith_. _tuesday, 8_.--recommenced translating from the records of abraham for the tenth number of the _times and seasons_, and was engaged at my office day and evening. _wednesday, 9_.--examining copy for the _times and seasons_, presented by messrs. taylor and bennett, and a variety of other business in my office, in the morning; in the afternoon continued the translation of the book of abraham, called at bishop knight's and mr. davis', with the recorder, and continued translating and revising, and reading letters in the evening, sister emma being present in the office. i also wrote edward hunter, as follows- _letter of the prophet to edward hunter--business transactions_. dear sir:--i yesterday had the pleasure of receiving your letter of february 10. am much pleased that you have effected a sale, and are so soon to be with us, &c. i have purchased the lands you desired, and will use my influence to have the improvements made which you wish. brother weiler received your letter and says he will do what he can to have all done. the eight hundred dollars for the temple and nauvoo house, i wish you to bring in goods, for which i will give you stock and credit as soon as received. i wish you to invest as much money as you possibly can in goods, to {549} bring here, and i will purchase them of you when you come, if we can agree on terms; or you can have my new brick store to rent. i wish the business kept up by some one in the building, as it is a very fine house, and cost me a handsome amount to build it. some eight or ten thousand dollars worth of goods would be an advantage to this place; therefore, if you or some of the brethren, would bring them on, i have no doubt but that i can arrange for them in some way to your or their advantage. as to money matters here, the state bank is down, and we cannot tell you what bank would be safe a month hence. i would say that gold and silver is the only safe money a man can keep these times, you can sell specie here for more premium than you have to give; therefore there would be no loss and it would be safe. the bank you deposit in might fail before you had time to draw out again. i am now very busily engaged in translating, and therefore cannot give as much time to public matters as i could wish, but will nevertheless do what i can to forward your affairs. i will send you a memorandum of such goods as will suit this market. yours affectionately, joseph smith. _thursday, 10_.--gave instructions concerning a deed to stephen markham, shadrack roundy, and hiram clark, and letter of attorney from miss smith to edward hunter, and did a great variety of business; rode out; and in the evening attended trial at brother hyrum's office, the city of nauvoo _versus_ amos davis, for indecent and abusive language about me while at mr. davis' the day previous. the charges were clearly substantiated by the testimony of dr. foster, mr. and mrs. hibbard, and others. mr. davis was found guilty by the jury, and by the municipal court, bound over to keep the peace six months, under $100 bond; after which i retired to the printing office with emma, and supped with the twelve and their wives, who were spending the evening with sister hyde. _friday, 11_. _extract from the legion minutes_. the nauvoo legion was on parade, commanded by lieutenant-general joseph smith in person. several of the twelve apostles rode in {550} the general staff as chaplains. the line was formed at ten o'clock, a. m., and soon the legion marched from their usual place of parade, below the temple, to water-street, in front of general smith's house, where the troops were inspected, and after a recess marched west on the bank of the river, and taking a circuitous route, resumed their usual post on the parade ground, and closed the day in good order and with good feelings, and to the full satisfaction of the commander-in-chief. _extract of high council minutes_. in the evening president smith attended the trial of elder francis gladden bishop, at his (the president's) house. elder bishop appeared before the high council of nauvoo on complaint of having received, written, and published or taught certain "revelations" and doctrines not consistent with the doctrine and covenants of the church. mr. bishop refusing to present the written "revelation" the mayor, (john c. bennett) issued his warrant and brought them before the council, when parts of the same were read by mr. bishop himself to council, the whole mass of which appeared to be the extreme of folly, nonsense, absurdity, falsehood and bombastic egotism--so much so as to keep the saints laughing, when not overcome by sorrow and shame. president joseph explained the nature of the case and gave a very clear elucidation of the tendency of such prophets and prophesyings, and gave mr. bishop over to the buffetings of satan until he shall learn wisdom. after a few appropriate observations from patriarch hyrum and some of the council, the council voted unanimously that francis gladden bishop be removed from the fellowship of the church; president joseph having previously committed the "revelation" above referred to, to the flames. _saturday, 12_.--i presided over a court-martial of the officers of the nauvoo legion at my own house, for the purpose of deciding upon the rank and station of the several officers, and the more perfect organization of the legion. _sunday, 13_.--i was with my family. _monday, 14_.--transacted a great variety of business at the office. _tuesday, 15_.--i officiated as grand chaplain at the installation of the nauvoo lodge of free masons, at the grove near the temple. grand master jonas, of columbus, being present, a large number of people assembled {551} on the occasion. the day was exceedingly fine; all things were done in order, and universal satisfaction was manifested. in the evening i received the first degree in free masonry in the nauvoo lodge, assembled in my general business office. some time previous to this [march 15th] sister elizabeth morgan died at london without medical aid, after calling for the elders, &c., which created much excitement, and a coroner's inquest was called by mr. baker, who brought in a verdict of "natural death." _the prophet becomes editor of the times and seasons_. this paper commences my editorial career: i alone stand responsible for it, and shall do for all papers [i. e. nos. of the _times and seasons_,] having my signature henceforward. i am not responsible for the publication or arrangement of the former paper; the matter did not come under my supervision. joseph smith. we extract the following from the new york _tribune_: _honor among thieves_. "the paymaster of the missouri militia, called out to put down the mormons some two years since, was supplied with money some time since, and started for western missouri, but has not yet arrived there. it is feared he has taken the saline slope." we are not surprised that persons who could wantonly, barbarously, and without shadow of law, drive fifteen thousand men, women and children from their homes, should have among them a man who was so lost to every sense of justice, as to run away with the wages for this infamous deed; it is not very difficult for men who can blow out the brains of children; who can shoot down and hew to pieces our ancient veterans who fought in defense of our country, and delivered it from the oppressor's grasp; who could deliberately and in cold blood, murder men and rob them of their boots, watches, &c., and whilst their victims were yet weltering in their blood, and grappling with death, proceed to rob the widows' houses. men who can deliberately do this, and steal nearly all the horses, cattle, sheep, hogs, and property of a whole community, and drive them from their homes _en masse_, in an {552} inclement season of the year, will not find many qualms of conscience in stealing the pay of his brother thieves, and taking the "saline slope." the very idea of government paying these men for their bloody deeds, must cause the sons of liberty to blush, and to hang their harps upon the willow, and make the blood of every patriot run chill. the proceedings of that state have been so barbarous and inhuman that our indignation is aroused when we reflect upon the scene. we are here reminded of one of the patriotic deeds of the government of that state, who after they had robbed us of everything we had in the world, and taken from us many hundred thousand dollars' worth of property, had their sympathies so far touched (_alias_ their good name) that they voted two thousand dollars to the relief of the "_suffering mormons_," and choosing two or three of her noblest sons, to carry their heavenly boon, these angels of salvation came in the plentitude of their mercy and in the dignity of their office to far west. to do what? to feed its hungry and clothe its naked with the $2,000? verily nay! but to go into daviess county and steal the mormons' hogs (which they were prohibited themselves from obtaining under penalty of death) to distribute among the destitute, and to sell where they could obtain the money. these hogs thus obtained were shot down in their blood and not otherwise bled; they were filthy to a degree. these, the mormons' own hogs, and a few goods, the sweepings of an old store in liberty, were what these patriotic and noble-minded men gave to the "poor mormons," and then circulated to the world how sympathetic, benevolent, kind and merciful the legislature of the state of missouri was, in giving two thousand dollars to the "suffering mormons." surely "the tender mercies of the wicked are cruel." _wednesday, march 16_.--i was with the masonic lodge and rose to the sublime degree. _thursday, 17_.--the high council withdrew the hand of fellowship from elder oliver olney for setting himself up as a prophet, and took his license. [sidenote: origin of the female relief society.] i assisted in commencing the organization of "the female relief society of nauvoo" in the lodge room. sister emma smith, president, and sister elizabeth ann whitney and sarah m. cleveland, counselors. i gave much instruction, read in the new testament, and book of doctrine and covenants, concerning the elect lady, and showed that the elect meant to be elected to a certain work, &c., and {553} that the revelation was then fulfilled by sister emma's election to the presidency of the society, she having previously been ordained to expound the scriptures. emma was blessed, and her counselors were ordained by elder john taylor. _friday, 18 and saturday 19_.--at home and at my office engaged in business, temporal and spiritual. _sunday, 20_.--i preached to a large assembly in the grove, near the temple on the west. the body of a deceased child of mr. windsor p. lyon being before the assembly, changed my design in the order of my remarks. [the following is a brief synopsis of the prophet's remarks, by elder wilford woodruff:] _the prophet's sermon on life and death; the resurrection and the salvation of children_. president smith read the 14th chapter of revelation, and said--we have again the warning voice sounded in our midst, which shows the uncertainty of human life; and in my leisure moments i have meditated upon the subject, and asked the question, why it is that infants, innocent children, are taken away from us, especially those that seem to be the most intelligent and interesting. the strongest reasons that present themselves to my mind are these: this world is a very wicked world; and it is a proverb that the "world grows weaker and wiser;" if that is the case, the world grows more wicked and corrupt. in the earlier ages of the world a righteous man, and a man of god and of intelligence, had a better chance to do good, to be believed and received than at the present day: but in these days such a man is much opposed and persecuted by most of the inhabitants of the earth, and he has much sorrow to pass through here. the lord takes many away, even in infancy, that they may escape the envy of man, and the sorrows and evils of this present world; they were too pure, too lovely, to live on earth; therefore, if rightly considered, instead of mourning we have reason to rejoice as they are delivered from evil, and we shall soon have them again. what chance is there for infidelity when we are parting with our friends almost daily? none at all. the infidel will grasp at every straw for help until death stares him in the face, and then his infidelity takes its flight, for the realities of the eternal world are resting upon him in mighty power; and when every earthly support and prop fails him, he {554} then sensibly feels the eternal truths of the immortality of the soul. we should take warning and not wait for the death-bed to repent, as we see the infant taken away by death, so may the youth and middle aged, as well as the infant be suddenly called into eternity. let this, then, prove as a warning to all not to procrastinate repentance, or wait till a deathbed for it is the will of god that man should repent and serve him in health, and in the strength and power of his mind, in order to secure his blessing, and not wait until he is called to die. the doctrine of baptizing children, or sprinkling them, or they must welter in hell, is a doctrine not true, not supported in holy writ, and is not consistent with the character of god. all children are redeemed by the blood of jesus christ, and the moment that children leave this world, they are taken to the bosom of abraham. the only difference between the old and young dying is, one lives longer in heaven and eternal light and glory than the other, and is freed a little sooner from this miserable, wicked world. notwithstanding all this glory, we for a moment lose sight of it, and mourn the loss, but we do not mourn as those without hope. my intention was to have spoken on the subject of baptism, but having a case of death before us, i thought proper to refer to that subject. i will now, however say a few words upon baptism, as i intended. god has made certain decrees which are fixed and immovable: for instance,--god set the sun, the moon, and the stars in the heavens, and gave them their laws, conditions and bounds, which they cannot pass, except by his commandments; they all move in perfect harmony in their sphere and order, and are as lights, wonders and signs unto us. the sea also has its bounds which it cannot pass. god has set many signs on the earth, as well as in the heavens; for instance, the oak of the forest, the fruit of the tree, the herb of the field--all bear a sign that seed hath been planted there; for it is a decree of the lord that every tree, plant, and herb bearing seed should bring forth of its kind, and cannot come forth after any other law or principle. upon the same principle do i contend that baptism is a sign ordained of god, for the believer in christ to take upon himself in order to enter into the kingdom of god, "for except ye are born of water and of the spirit ye cannot enter into the kingdom of god," said the savior. it is a sign and a commandment which god has set for man to enter into his kingdom. those who seek to enter in any other way will seek in vain; for god will not receive them, neither will the angels acknowledge their works as accepted, for they have not obeyed the ordinances, nor attended to the signs which god ordained for the salvation of man, to prepare him for, and give him a title to, a celestial glory; and god had decreed that all who will not {555} obey his voice shall not escape the damnation of hell. what is the damnation of hell? to go with that society who have not obeyed his commands. baptism is a sign to god, to angels, and to heaven that we do the will of god, and there is no other way beneath the heavens whereby god hath ordained for man to come to him to be saved, and enter into the kingdom of god, except faith in jesus christ, repentance, and baptism for the remission of sins, and any other course is in vain; then you have the promise of the gift of the holy ghost. what is the sign of the healing of the sick? the laying on of hands is the sign or way marked out by james, and the custom of the ancient saints as ordered by the lord, and we cannot obtain the blessing by pursuing any other course except the way marked out by the lord. what if we should attempt to get the gift of the holy ghost through any other means except the signs or way which god hath appointed--would we obtain it? certainly not; all other means would fail. the lord says do so and so, and i will bless you. there are certain key words and signs belonging to the priesthood which must be observed in order to obtain the blessing. the sign of peter was to repent and be baptized for the remission of sins, with the promise of the gift of the holy ghost; and in no other way is the gift of the holy ghost obtained. there is a difference between the holy ghost and the gift of the holy ghost. cornelius received the holy ghost before he was baptized, which was the convincing power of god unto him of the truth of the gospel, but he could not receive the gift of the holy ghost until after he was baptized. had he not taken this sign or ordinance upon him, the holy ghost which convinced him of the truth of god, would have left him. until he obeyed these ordinances and received the gift of the holy ghost, by the laying on of hands, according to the order of god, he could not have healed the sick or commanded an evil spirit to come out of a man, and it obey him; for the spirits might say unto him, as they did to the sons of sceva: "paul we know and jesus we know, but who are ye?" it mattereth not whether we live long or short on the earth after we come to a knowledge of these principles and obey them unto the end. i know that all men will be damned if they do not come in the way which he hath opened, and this is the way marked out by the word of the lord. as concerning the resurrection, i will merely say that all men will come from the grave as they lie down, whether old or young; there will not be "added unto their stature one cubit," neither taken from it; all will be raised by the power of god, having spirit in their bodies, and not blood. children will be enthroned in the presence of god and the {556} lamb with bodies of the same stature [7] that they had on earth, having been redeemed by the blood of the lamb; they will there enjoy the fullness of that light, glory and intelligence, which is prepared in the celestial kingdom. "blessed are the dead who die in the lord, for they rest from their labors and their works do follow them." the speaker, before closing, called upon the assembly before him to humble themselves in faith before god, and in mighty prayer and {557} fasting to call upon the name of the lord, until the elements were purified over our heads, and the earth sanctified under our feet, that the inhabitants of this city may escape the power of disease and pestilence, and the destroyer that rideth upon the face of the earth, and that the holy spirit of god may rest upon this vast multitude. at the close of the meeting, president smith said he should attend to the ordinance of baptism in the river, near his house, at two o'clock, and at the appointed hour, the bank of the mississippi was lined with a multitude of people, and president joseph smith went into the river and baptized eighty persons for the remission of their sins, and what added joy to the scene was, that the first person baptized was m. l. d. wasson, a nephew of mrs. emma smith--the first of her kindred that has embraced the fullness of the gospel. at the close of this interesting scene, the administrator lifted up his hands towards heaven, and implored the blessing of god to rest upon the people; and truly the spirit of god did rest upon the multitude, to the joy and consolation of our hearts. after baptism, the congregation again repaired to the grove, near the temple, to attend to the ordinance of confirmation, and, notwithstanding president smith had spoken in the open air to the people, and stood in the water and baptized about eighty persons, about fifty of those baptized received their confirmation under his hands in the after part of the day. while this was progressing, great numbers were being baptized in the font. {558} after this, i baptized a large number in the font myself. _an epistle of the twelve to the church of jesus christ of latter-day saints in its various branches and conferences in europe. greeting_: beloved brethren.--we feel it our privilege and a duty we owe to the great and glorious cause in which we have enlisted, to communicate to you at this time, some principles which if carried into effect, will facilitate the gathering of the saints, and tend to ameliorate the condition of those who are struggling with poverty and distress, in this day when the usual means of support seem to be cut short to the laboring classes, through the depression that everywhere prevails in the general business mart of the civilized world. our situation is such in these last days, and our salvation spiritually is so connected with our salvation temporally, that if one fail, the other necessarily must be seriously affected, if not wholly destroyed. god has made us social beings; he has endowed us with capacities for enjoying each other's society, and it is our duty to bring those powers and privileges into exercise, so far as we can, and for this it is our duty to strive by all lawful and expedient measures within our reach. while we remain in this state of existence, we need food and raiment, habitations and society, and without these our enjoyments must be greatly limited, and the real object of our existence diminished, if not wholly destroyed. though the saints should possess all the common gifts of the spirit of god, and yet remain destitute of those comforts so much needed for the sustenance of their bodies, they would be comparatively miserable; but when they arrive at that state of perfection, and are clothed upon with the more special gifts and power of increasing the widow's oil and meal, or if receiving their food from the ravens, like elijah, they will not need to bestow so much attention on every trifle of the passing moments, as they now do; and until that period arrives they will recollect that to be in the exercise of the fullness of spiritual blessings they must be watchful and careful to provide things honest in the sight of all men for the sustenance and comfort of all these frail, perishable bodies. that we may be instruments in the hands of god of thus promoting your present and future temporal and spiritual welfare, we write you at the present time. many of you are desirous of emigrating to this country, and many have not the means to accomplish their wishes, and if we can assist you by our prayers and our counsels to accomplish the desires of your hearts in this thing, so far we will rejoice and be satisfied. you not only wish to emigrate to this section of the earth, but you desire also to have some laudable means of comfortable subsistence after you arrive {559} here, and this also is important. how then, shall these things be accomplished and your souls be satisfied? we answer, by united understanding and concert of action. you all, or most of you, have trades or different kinds of business, with which you have been long familiarized, and in which you would like to continue for the purpose of procuring a subsistence; and a great proportion of your occupation is such that no employment can be had in this city or vicinity; for instance: there are no cotton manufactories established here, and many of you know no other business. you want to come here, and when here, want to continue your labors in your accustomed branches of business; but you have no means to get here, and when here there are no factories, and yet factories are needed here, and there would be a ready market for all the fabrics which could be manufactured. now comes the concert of action; if the church will arise unitedly; if the brethren will individually feel that the great work of the lord is depending on themselves as instruments to assist in carrying it forward; and will unite all their means, faith and energy, in one grand mass, all that you desire can speedily be accomplished. a short time only will elapse before you yourselves will be astonished at the result, and you will feel that your desires are more than realized. while the saints are united, no power on the earth, or under the earth can prevail against them; but while each one acts for himself, many, very many, are in danger of being overthrown. god has promised all things to those who love him and keep his commandments; then why be afraid that one should get a little more than another, or that one should gain, for a little moment, what another might lose; when jesus has promised that the faithful shall be one with him, as he is one with the father, and shall possess all things in the due time of the lord; not by stealth, not by force, not by the sword, but by the gift of the father, through faithfulness to his commands; and the more they shall suffer, while they work in righteousness on the earth, the greater will be their reward, the more glorious their kingdom, the more extended their power, when they shall arrive in the celestial paradise. knowing and feeling these things as we do, and having respect unto the recompense of reward to be revealed hereafter, regardless of all necessary privation and labor to accomplish what our master has given us to do, and desiring not to possess the kingdom alone, but that all the honest in heart should be united with us in the great and glorious work of building up zion and her stakes, we will call upon you, dear brethren, to unite with us, all with one accord, to do what? to do the very things you desire should be done; to convey you to the place where you are, and then put you in possession of all the means {560} you may need for your support; so that you may enjoy the fullness of the blessings belonging to the sons and daughters of zion's king. had we means we would not ask your aid; we would gladly send the ships of tarshish to bear you across the great waters, we would bring you to our homes, to our firesides; we would provide you habitations, lands and food, when you arrive among us. our hearts are large enough to do all this, and a great deal more; but we have not the means; we have to labor for our own subsistence, as well as attend to those things which are laid upon us of the lord, and which concern the whole church as much as ourselves. it is not the will of heaven that any one should be put in possession of all things without striving for them. where much is given, much is required; and he who has but one talent, must be as diligent in the use thereof as he that has ten, or he will lose his talent and his blessing; and it becometh him who hath but one, five or ten, to use them in the most economical manner possible, or he will not have enough to bring him hither; and that he who hath five pounds may have enough and to spare to him who hath but one, or in other words to help the brethren to accomplish with a little what otherwise would require much more than they can command, is the object of this epistle. had we the means we would send vessels of our own, laden with flour, meats, fruits, and all sea stores necessary for the comfort of the brethren on the water, so that they would have nothing more to do than go on shipboard, and land at new orleans; from thence we would take them on our steamers, and bring them to this place, for this is the best place for the saints to stop at for the present. there may be other places where individuals might have the prospect of adding at once, more rapidly to their pecuniary interest, than they could here; but we can only say, it is the will of the lord that the saints build nauvoo, and settle therein or in the vicinity; and we know assuredly that those who give heed to every word that proceedeth out of the mouth of the lord, will be richer eventually--and not far distant--than those who may seem to prosper more by following their own inclinations. brethren, we wish not to control you or your means; it is not for our peace or interest; nay, rather, it is a source of labor, trouble and anxiety to have ought to do with the pecuniary business of the church, which we would gladly avoid, could we do it, and do our duty--could we do it, and the things desired be accomplished, and we stand guiltless where god hath placed us--and for this reason we desire to make such arrangements as will most tend to leave the business in your own hands, or in the hands of those whom you shall select; men of your own acquaintance, in whom you can repose confidence that they will execute {561} their trust in righteousness. and that our plans may be understood by you, and carried into execution, we have sent unto you our beloved brother, elder john snyder, the bearer of this epistle, and other epistles also, previously written by us to you; and we beseech you, brethren, to receive him as a servant of the most high, authorized according to the order of the kingdom of heaven, and assist him by all lawful means in your power, to execute the mission entrusted to him; for great events depend upon his success; but to none will they be greater than to yourselves. our authority for thus sending brother snyder to you, is found in the "book of the law of the lord," page 36, as follows- "nauvoo, december 22, 1841. the word of the lord came unto joseph the seer; verily thus saith the lord--let my servant john snyder take a mission to the eastern continent, unto all the conferences now sitting in that region, and let him carry a package of epistles that shall be written by my servants the twelve, making known unto the saints their duties concerning the building of my houses, which i have appointed unto you, saith the lord, that they may bring their gold, and their silver, and their precious stones, and the box tree, and the fir tree, and all fine wood to beautify the place of my sanctuary, saith the lord, and let him return speedily, with all means which shall be put into his hands: even so. amen." in this revelation, the brethren will discover their duty in relation to the building of the temple of the lord in nauvoo, and the nauvoo house; and we call upon them with united cry to give heed unto the things written, and help to build the houses which god has commanded, so that brother snyder may speedily return with means to strengthen the hands of the laborers, and adorn and beautify the tabernacle of jehovah. brethren, while you are thus preparing to send up your offerings to this place, if you will act in concert with our well beloved brother, elder parley p. pratt, and the regularly constituted authorities of the church in england; and collect as great an amount of cotton, linen, and woollen goods, silks, cutlery, and hardware, &c., even all the varieties of goods which might be useful in this country, and which can be obtained by the brethren in this time of monied scarcity, and forward the same to us by brother snyder, or your own agent, in company with him, or otherwise, and at other times, we will pay you for those goods, in lands, in or out of the city, in houses, cattle, and such kind of property as you may need; and with those goods we will purchase lands, &c., flour, meat, and all things necessary for a sea voyage, which can be had cheaper here than in england, and charter ships, and forward the same to england, or such places as emigration may require, and bring back {562} in return a ship load of emigrants, at a cheaper rate than they can now emigrate; while, at the same time, those who remain can continue to collect and forward merchandize as before, which will give us the means of continuing our purchases here, of keeping ships passing and repassing, and of building manufacturing establishments ready for the brethren when they arrive in our midst. while the great depression of the moneyed institutions continues as it now is, the people are compelled to resort to all laudable measures to effect those exchanges of property which are necessary to accomplish their designs in removing from one place to another, and from one kingdom to another; and by a faithful execution of the plans proposed above, much, very much, may be effected in emigration without the aid of cash, or with very little, at the most; and goods may be obtained to advantage for houses and lands which the brethren may have to dispose of, and in payment of debts due them, when it would be impossible for them to sell for cash at any price, or get their pay for debts due them even at a great discount, and thus thousands and tens of thousands may be made to rejoice in this land of plenty, while, were it not for a concert of action, they might remain where they are for years, or never have the opportunity of appearing among us on this side the great waters, until the morning of the first resurrection. but, brethren, we want to see you here. we long to see all here who want to be here, and none others, for we desire the increase of those who love god and work righteousness, that zion's cords may be lengthened, and her stakes strengthened; though the country is free to all who will abide her laws, and we have no disposition to cast out any from our midst who will submit thereto. for many particulars in relation to the times and course of emigration, and many other important items connected with the general and particular interest of the church, we would refer you to our former epistles, as to enter into a particular and minute detail of all items referred to in this epistle, would be impossible. brother snyder will enter into the subject more minutely, and with the assistance of the presidency among you, will unfold the same, so that no one need misunderstand. the brethren need not suppose that this thing is of our own imagination, simply; or that the result thereof, if fully carried into execution, will be of doubtful character. we have been guided by the spirit of the lord in our deliberations concerning the matter; and have been instructed by the prophet of the most high, even joseph, the seer and revelator, for the church, whose instructions to us are as the voice of the lord, and whose admonitions we ever regard as true and faithful, and worthy the confidence of al who profess the gospel of jesus christ. {563} we have been with him in prosperity and adversity, in sickness and health, in public and private, in all situations where men may reasonably associate with each other, and know that his words are true, his teachings sacred, his character unsullied among men of truth, and that he is what the church acknowledge him to be, a man of god, and the spokesman of the most high unto his people; and we bear this testimony unto the world, calling on all the honest in heart to uphold him by their faith and prayers, that he may live long, enjoy much, and accomplish great things for the kingdom which he has been the honored instrument of establishing on the earth in these last days, even that he may lead a great multitude into the celestial kingdom. that the saints may enjoy the teachings of the prophet; those teachings which can be had only at this place, so that they may go on from knowledge to knowledge even to perfection, they want to come up hither; and that the plans before suggested may by facilitated, let some individuals with capital come immediately and build factories--individuals who have the means, understand the business, and are capable of superintending the concerns thereof. there is every natural advantage at this place for facilitating such an order of things; water, wood, and coal in abundance, and it only wants the hand of the laborer to bring them forth in form suited to their several uses; and, while the gold and the silver are secreted by the hands of unprincipled speculators, let us go forward and accomplish without gold or silver, that which might be more easily and expeditiously done with it. let the brethren ever remember the admonitions we have so often given, that zion is not to be built up without labor, fatigue, and trial of the faith of many; that when john saw the great company on mount zion, he saw those who had come up through great tribulation; he also saw those who had endured great tribulation after they had arrived, and before the kingdom was completed. the saints of this day are of the number john saw, and those--and those only who are willing to endure tribulation, as good soldiers, without murmuring--will eventually find their names enrolled in the lamb's book of life, and obtain an inheritance in the holy city. to all those who are desirous of sharing in the poverty and sufferings incident to new countries and the children of the kingdom, we would say, come up hither, and help us to bear the burden, and you shall share the riches, glory and honors of the kingdom. and those who are not willing to suffer afflictions, losses, crosses, and disappointments with the people of god, may as well stay away and be destroyed, as to come here and perish, for perish they must who cannot abide a celestial law, and endure to the end in all meekness, patience, and faithfulness. {564} inasmuch as elder levi richards has asked for counsel, we would recommend him to return to nauvoo, as soon as circumstances shall permit. praying that you may be blessed with wisdom, intelligence, and perseverance, in every good word and work, so that you may accomplish your desires, and help to roll on the great work in which you have enlisted, we subscribe ourselves your brethren and fellow laborers in the kingdom of patience. amen. brigham young, president. heber c. kimball, william smith, orson pratt, john e. page, lyman wight, wilford woodruff, john taylor, geo. a. smith. willard richards, clerk. city of nauvoo, hancock county, illinois, march 20, 1842. footnotes: 1. no. 9 of the _times and seasons_ was evidently not published on time, since it is supposed to have been published on march the first, and here is an account of the proofs being read on the second of march. 2. this refers doubtless to bishop newel k. whitney. 3. this refers to fac-simile no. 2, p. 521, which was published in the _times and seasons_ in double page size. 4. the correspondence between dr. dyer, chicago, and dr. john c. bennett, referred to in the prophet's letter above, is thought to be of sufficient importance to be inserted in the body of the history, though heretofore, when the history of the prophet has been published, it has been omitted. the case of the three men from the quincy mission institute being imprisoned for twelve years; in the missouri penitentiary "for no crime at all, or only as such us god would regard as a virtue"--"for barely teaching a fellow being," as dr. dyer naively put it, "how to go to a place where he may learn the sciences, have his own wages, aye, and his own person." this case was one in which the three men had violated some local law of the state of missouri against encouraging slaves to leave their masters for the purpose of going into free states as the national fugitive slave law was not then in existence, and was not enacted until 1850. 5. the "slaves" here referred to are explained in an editorial note in the _times and seasons_ in which the above correspondence appears (vol. iii, no. 10) to mean children of mormon parentage still in missouri--"the children of murdered parents; others of mormon parents now in this city"--nauvoo. the charge of their being "slaves" is far-fetched and was made only because of the severe stress of feeling experienced by the saints when contemplating things that related to missouri, and some allowance must be made for the bombast, bragadocio and hypocrisy of john c. bennett. 6. because of its bearing upon the character of john c. bennett, as also to complete this dyer-bennett correspondence, the letter of john c. bennett to the prophet in answer to the note of the latter, introducing this whole correspondence, the following communication is inserted. 7. it must be remembered that the above report of the prophet's remarks, as also the report of the king follett sermon (preached in april, 1844, and which will appear in volume v of this history), where the same matter of infants being enthroned in power while remaining of the same stature as when on earth, and at the time of their death, is mentioned--were reported in long hand and from memory, so that they are very likely to contain inaccuracies and convey wrong impressions. this matter of children after the resurrection remaining of the same stature as at their death is well known to be such an error. the writer of this note distinctly remembers to have heard the late president wilford woodruff, who reported the above sermon, say, that the prophet corrected the impression that had been made by his king follett sermon, that children and infants would remain fixed in the stature of their infancy and childhood in and after the resurrection. president woodruff very emphatically said on the occasion of the subject being agitated about 1888-9, that the prophet taught subsequently to his king follett sermon that children while resurrected in the stature at which they died would develope to the full stature of men and women after the resurrection; and that the contrary impression created by the report of the prophet's king follett sermon was due to a misunderstanding of his remarks and erroneous reporting. in addition to this personal recollection of the writer as to the testimony of the late president wilford woodruff, the following testimony of elder joseph horne and his wife, m. isabella horne, on the same subject is important. the statements here copied were delivered in the presence of president angus m. cannon, of the salt lake stake of zion, and elder arthur winter, at the residence of brother horne, in salt lake city, on november 19, 1896, and were reported stenographically by arthur winter, the church official reporter. _sister m. isabella horne said_: "in conversation with the prophet joseph smith once in nauvoo, the subject of children in the resurrection was broached. i believe it was in sister leonora cannon taylor's house. she had just lost one of her children, and i had also lost one previously. the prophet wanted to comfort us, and he told us that we should receive those children in the morning of the resurrection just as we laid them down, in purity and innocence, and we should nourish and care for them as their mothers. he said that children would be raised in the resurrection just as they were laid down, and that they would obtain all the intelligence necessary to occupy thrones, principalities and powers. the idea that i got from what he said was that the children would grow and develop in the millennium, and that the mothers would have the pleasure of training and caring for them, which they had been deprived of in this life. "this was sometime after the king follett funeral, at which i was present." _brother joseph horne_ said: "i heard the prophet joseph smith say that mothers should receive their children just as they laid them down, and that they would have the privilege of doing for them what they could not do here, the prophet remarked: "how would you know them if you did not receive them as you laid them down?" i also got the idea that children would grow and develop after the resurrection, and that the mothers would care for them and train them." "we hereby certify that the foregoing is a full, true and correct account of the statements made by joseph and m. isabella horne on the subject mentioned." angus m. cannon. arthur winter. we have read the foregoing, and certify that it is correct. joseph horne. m. isabella horne. in the improvement era for june, 1904, president joseph f. smith in an editorial on the resurrection said: "the body will come forth as it is laid to rest, for there is no growth or development in the grave. as it is laid down, so will it arise, and changes to perfection will come by the law of restitution. but the spirit will continue to expand and develop, and the body, after the resurrection will develop to the full stature of man." this may be accepted as the doctrine of the church in respect to the resurrection of children and their future development to the full stature of men and women; and it is alike conformable to that which will be regarded as both reasonable and desirable. {565} chapter xxxiii. a mason's estimate of nauvoo and the prophet--organization of the female relief society--"try the spirits"--the prophet's editorial. _monday, march 21, 1842_.--i commenced a settlement with william marks, who had loaned money and property to the church at various times. _tuesday, 22_.--i was at the general business office through the day, and at home in the evening. the following is from the _advocate_, printed at columbus, the residence of grand master [i. e. grand master mason] jonas: nauvoo and the mormons. mr. editor.--having recently had occasion to visit the city of nauvoo, i cannot permit the opportunity to pass without expressing the agreeable disappointment that awaited me there. i had supposed, from what i had previously heard, that i should witness an impoverished, ignorant and bigotted population, completely priest-ridden, and tyrannized over by joseph smith, the great prophet of these people. on the contrary, to my surprise, i saw a people apparently happy, prosperous and intelligent. every man appeared to be employed in some business or occupation. i saw no idleness, no intemperance, no noise, no riot--all appeared to be contented, with no desire to trouble themselves with anything except their own affairs. with the religion of these people i have nothing to do; if they can be satisfied with the doctrines of their new revelation, they have a right to be so. the constitution of the country guarantees to them the right of worshiping god according to the dictates of their own conscience, and if that can be so easily satisfied, why should we who differ from them complain? but i protest against the slanders and persecutions that are continually heaped upon these people. i could see no disposition on their part to be otherwise than a peaceable and law-abiding people, and all they ask of the country is to permit them to live under the protection of the {566} laws, and to be made amenable for their violations. they may have among them bad and desperate characters, and what community has not? but i am satisfied the mormon people, as a body, will never be the aggressors or violators of the law. while at nauvoo i had a fine opportunity of seeing the people in a body. there was a masonic celebration, and the grand master of the state was present for the purpose of publicly installing the officers of a new lodge. an immense number of persons assembled on the occasion, variously estimated from five to ten thousand persons, and never in my life did i witness a better-dressed or a more orderly and well-behaved assemblage; not a drunken or disorderly person to be seen, and the display of taste and beauty among the females could not well be surpassed anywhere. during my stay of three days, i became well acquainted with their principal men, and more particularly with their prophet, the celebrated "old joe smith." i found them hospitable, polite, well-informed and liberal. with joseph smith, the hospitality of whose house i kindly received, i was well pleased; of course on the subject of religion, we widely differed, but he appeared to be quite as willing to permit me to enjoy my right of opinion, as i think we all ought to be to let the mormons enjoy theirs; but instead of the ignorant and tyrannical upstart, judge my surprise at finding him a sensible, intelligent, companionable and gentlemanly man. in frequent conversations with him he gave me every information that i desired, and appeared to be only pleased at being able to do so. he appears to be much respected by all the people about him, and has their entire confidence. he is a fine looking man about thirty-six years of age, and has an interesting family. the incorporated limits of nauvoo contains, it is said, about seven thousand persons; the buildings are generally small and much scattered. the temple and nauvoo house, now building, will probably, in beauty of design, extent and durability, excel any public building in the state, and will both be enclosed before winter. from all i saw and heard, i am led to believe that, before many years, the city of nauvoo will be the largest and most beautiful city of the west, provided the mormons are unmolested in the peaceable enjoyment of their rights and privileges, and why they should be troubled while acting as good citizens, i cannot imagine; and i hope and trust that the people of illinois have no disposition to disturb unoffending people who have no disposition but to live peaceably under the laws of the country, and to worship god under their own vine and fig tree.--an observer, adams county. _extract from a letter from elder e. p. maginn, salem, massachusetts_. i am on a visit to assist elder erastus snow in his successful and {567} extended field of labor in this branch. sixty-five have been obedient to the faith of the gospel, and hundreds of others almost persuaded. in boston near forty have obeyed through the faithful labors of elder freeman nickerson. i have been absent from peterborough two weeks; have preached three or four times in boston, salem, marblehead, chelsea, &c., and purpose returning to peterborough next sunday, where i have been laboring with good success, thirty-six have obeyed since last fall; at new salem, massachusetts, thirty-five to forty have obeyed since august last; leverett, eighteen or twenty; gilsum, new hampshire, twenty to thirty. i have preached from one to three times every day, and cannot fill one in twenty of the calls for preaching; there is the greatest excitement in this country that i ever beheld during my travels since i left nauvoo--a period of near three years, in which i have traveled through eighteen states and british provinces. _wednesday, 23_.--in council with heber c. kimball, willard richards and others at my office. [sidenote: organization of the relief society.] _thursday, 24_.--i attended by request, the female relief society, whose object is the relief of the poor, the destitute, the widow and the orphan, and for the exercise of all benevolent purposes. its organization was completed this day. mrs. emma smith takes the presidential chair; mrs. elizabeth ann whitney and sarah m. cleveland are her counselors; mrs. elvira cole is treasurer, and our well-known and talented poetess, miss eliza r. snow, secretary. there was a very numerous attendance at the organization of the society, and also at the subsequent meetings, of some of our most intelligent, humane, philanthropic and respectable ladies; and we are well assured from a knowledge of those pure principles of benevolence that flow spontaneously from their humane and philanthropic bosoms, that with the resources they will have at command, they will fly to the relief of the stranger; they will pour in oil and wine to the wounded heart of the distressed; they will dry up the tears of the orphan and make the widow's heart to rejoice. [sidenote: character of the mormon women.] our women have always been signalized for their acts of benevolence and kindness; but the cruel usage that they {568} received from the barbarians of missouri, has hitherto prevented their extending the hand of charity in a conspicuous manner; yet in the midst of their persecution, when the bread has been torn from their helpless offspring by their cruel oppressors, they have always been ready to open their doors to the weary traveler, to divide their scant pittance with the hungry, and from their robbed and impoverished wardrobes, to divide with the more needy and destitute; and now that they are living upon a more genial soil, and among a less barbarous people, and possess facilities that they have not heretofore enjoyed, we feel convinced that with their concentrated efforts, the condition of the suffering poor, of the stranger and the fatherless will be ameliorated. we had the privilege of being present at their organization, and were much pleased with their _modus operandi_, and the good order that prevailed. they are strictly parliamentary in their proceedings. an earthquake at falmouth this morning. _friday, 25_.--attending to a variety of business; counseling, &c. [sidenote: mission of john snyder.] _saturday, 26_.--elder john snyder received his final instructions from the president, and received his blessing from elder brigham young, with the laying on of the hands of president joseph smith, john e. page and willard richards, and started for england this day. _sunday, 27_.--after speaking to the saints for some time on the subject of baptism for the dead, i baptized one hundred and seven individuals. [the following brief extract is from elder woodruff's journal.] _synopsis of the prophet's sermon on baptism for the dead_. this was an interesting day. a large assembly met in the grove near the temple. brother amasa lyman addressed the people in a very {569} interesting manner. he was followed by joseph, the seer, who made some highly edifying and instructive remarks concerning baptism for the dead. he said the bible supported the doctrine, quoting 1 cor., xv: 29: "else what shall they do which are baptized for the dead, if the dead rise not at all, why are they then baptized for the dead?" if there is one word of the lord that supports the doctrine of baptism for the dead, it is enough to establish it as a true doctrine. again; if we can, by the authority of the priesthood of the son of god, baptize a man in the name of the father, of the son, and of the holy ghost, for the remission of sins, it is just as much our privilege to act as an agent, and be baptized for the remission of sins for and in behalf of our dead kindred, who have not heard the gospel, or the fullness of it. after meeting closed, the congregation again assembled upon the banks of the river, and joseph, the seer, went into the river, and baptized all that came unto him. i also witnessed the landing of 170 english brethren from the steamer _ariel_, under the presidency of elder lyman wight; also about $3,000 worth of goods for the temple and nauvoo house. _monday, 28_.--i was at the office. received parley p. pratt's donations from england, and attended to a variety of business; as also on the 29th and 30th. the following extract is from a letter received from elder lorenzo d. barnes- bristol, march 28, 1842. _letter of lorenzo d. barnes to parley p. pratt--reporting labors_. _elder pratt_. much esteemed brother:--i am happy to be able to state to you that i arrived here in safety and in health on saturday, the 26th instant, after making a tour through a number of churches on my way from cheltenham, which place i left in the evening of the 14th; visited the church at lea; in the neighborhood of which i preached twice. i then went to garway, where i preached five times to overflowing congregations; from thence visited abergavenny, and preached three times. the work appears to be upon the onward march in all these places. many are inquiring after truth and embracing it. the brethren and friends appeared very anxious for me to tarry longer, but being desirous to commence my labors in this city, i took my leave on saturday, the 26th, and came _via_ newport, by the packet to this city, and preached {570} three times yesterday. there appears to be a good feeling manifested here at present. in the evening our hall was quite full, and the people listened very attentively; persons of respectable appearance were present. we intend getting a large hall, and putting out bills shortly. enclosed is an order for ten shillings, it being a donation for the building of the temple at nauvoo, mostly from the branch of the church at frogmarsh. yours in the bonds of the new covenant, lorenzo d. barnes. _wednesday, 30_.--i met with the female relief society, and gave them some instructions, of which the following brief sketch was reported by miss eliza r. snow- _synopsis of the prophet's remarks to the female relief society_. president joseph smith arose. spoke of the organization of the female relief society; said he was deeply interested, that it might be built up to the most high in an acceptable manner; that its rules must be observed; that none should be received into it but those who were worthy; proposed a close examination of every candidate; that the society was growing too fast. it should grow up by degrees, should commence with a few individuals, thus have a select society of the virtuous, and those who would walk circumspectly; commended them for their zeal, but said sometimes their zeal was not according to knowledge. one principal object of the institution was to purge out iniquity; said they must be extremely careful in all their examinations, or the consequences would be serious. all difficulties which might and would cross our way must be surmounted. though the soul be tried, the heart faint, and the hands hang down, we must not retrace our steps; there must be decision of character, aside from sympathy. when instructed, we must obey that voice, deserve the laws of the kingdom of god, that the blessing of heaven may rest down upon us. all must act in concert, or nothing can be done, and should move according to the ancient priesthood; hence the saints should be a select people, separate from all the evils of the world--choice, virtuous, and holy. the lord was going to make of the church of jesus christ a kingdom of priests, a holy people, a chosen generation, as in enoch's day, having all the gifts as illustrated to the church in paul's epistles and teachings to the churches in his day--that it is the privilege of each member to live long and enjoy health. he then blessed the saints. _monday, 31_.--in council at my office with elders {571} brigham young, john taylor, willard richards, &c., and wrote an epistle to the female relief society, and spoke to the society in the afternoon. _friday, april 1, 1842_.--i was engaged in the general business office. "_try the spirits"--the prophet's editorial in the times and seasons_. recent occurrences that have transpired amongst us render it an imperative duty devolving upon me to say something in relation to the spirits by which men are actuated. it is evident from the apostles' writings, that many false spirits existed in their day, and had "gone forth into the world," and that it needed intelligence which god alone could impart to detect false spirits, and to prove what spirits were of god. the world in general have been grossly ignorant in regard to this one thing, and why should they be otherwise--"for no man knows the things of god, but by the spirit of god." the egyptians were not able to discover the difference between the miracles of moses and those of the magicians until they came to be tested together; and if moses had not appeared in their midst, they would unquestionably have thought that the miracles of the magicians were performed through the mighty power of god, for they were great miracles that were performed by them--a supernatural agency was developed, and great power manifested. the witch of endor is a no less singular personage; clothed with a powerful agency she raised the prophet samuel from his grave, and he appeared before the astonished king, and revealed unto him his future destiny. who is to tell whether this woman is of god, and a righteous woman--or whether the power she possessed was of the devil, and she a witch as represented by the bible? it is easy for us to say now, but if we had lived in her day, which of us could have unravelled the mystery? it would have been equally as difficult for us to tell by what spirit the apostles prophesied, or by what power the apostles spoke and worked miracles. who could have told whether the power of simon, the sorcerer, was of god or of the devil? there always did, in every age, seem to be a lack of intelligence pertaining to this subject. spirits of all kinds have been manifested, in every age, and almost amongst all people. if we go among the pagans, they have their spirits; the mohammedans, the jews, the christians, the indians--all have their spirits, all have a supernatural agency, and all contend that their spirits are of god. who shall solve the mystery? "try the spirits," says john, but who is to do it? the learned, the {572} eloquent, the philosopher, the sage, the divine--all are ignorant. the heathens will boast of their gods, and of the great things that have been unfolded by their oracles. the mussulman will boast of his koran, and of the divine communications that his progenitors have received. the jews have had numerous instances, both ancient and modern, among them of men who have professed to be inspired, and sent to bring about great events, and the christian world has not been slow in making up the number. "try the spirits," but what by? are we to try them by the creeds of men? what preposterous folly--what sheer ignorance--what madness! try the motions and actions of an eternal being (for i contend that all spirits are such) by a thing that was conceived in ignorance, and brought forth in folly--a cobweb of yesterday! angels would hide their faces, and devils would be ashamed and insulted, and would say, "paul we know, and jesus we know, but who are ye?" let each man of society make a creed and try evil spirits by it, and the devil would shake his sides; it is all that he would ask--all that he would desire. yet many of them do this, and hence "many spirits are abroad in the world." one great evil is, that men are ignorant of the nature of spirits; their power, laws, government, intelligence, &c., and imagine that when there is anything like power, revelation, or vision manifested, that it must be of god. hence the methodists, presbyterians, and others frequently possess a spirit that will cause them to lie down, and during its operation, animation is frequently entirely suspended; they consider it to be the power of god, and a glorious manifestation from god--a manifestation of what? is there any intelligence communicated? are the curtains of heaven withdrawn, or the purposes of god developed? have they seen and conversed with an angel--or have the glories of futurity burst upon their view? no! but their body has been inanimate, the operation of their spirit suspended, and all the intelligence that can be obtained from them when they arise, is a shout of "glory," or "hallelujah," or some incoherent expression; but they have had "the power." the shaker will whirl around on his heel, impelled by a supernatural agency or spirit, and think that he is governed by the spirit of god; and the jumper will jump and enter into all kinds of extravagances. a primitive methodist will shout under the influence of that spirit, until he will rend the heavens with his cries; while the quakers (or friends) moved as they think, by the spirit of god, will sit still and say nothing. is god the author of all this? if not of all of it, which does he recognize? surely, such a heterogeneous mass of confusion never can enter into the kingdom of heaven. {573} every one of these professes to be competent to try his neighbor's spirit, but no one can try his own, and what is the reason? because they have not a key to unlock, no rule wherewith to measure, and no criterion whereby they can test it. could any one tell the length, breadth or height of a building without a rule? test the quality of metals without a criterion, or point out the movements of the planetary systems, without a knowledge of astronomy? certainly not; and if such ignorance as this is manifested about a spirit of this kind, who can describe an angel of light? if satan should appear as one in glory, who can tell his color, his signs, his appearance, his glory?--or what is the manner of his manifestation? who can detect the spirit of the french prophets with their revelations and their visions, and power of manifestations? or who can point out the spirit of the irvingites, with their apostles and prophets, and visions and tongues, and interpretations, &c., &c. or who can drag into daylight and develop the hidden mysteries of the false spirits that so frequently are made manifest among the latter-day saints? we answer that no man can do this without the priesthood, and having a knowledge of the laws by which spirits are governed; for as "no man knows the things of god, but by the spirit of god," so no man knows the spirit of the devil, and his power and influence, but by possessing intelligence which is more than human, and having unfolded through the medium of the priesthood the mysterious operations of his devices; without knowing the angelic form, the sanctified look and gesture, and the zeal that is frequently manifested by him for the glory of god, together with the prophetic spirit, the gracious influence, the godly appearance, and the holy garb, which are so characteristic of his proceedings and his mysterious windings. a man must have the discerning of spirits before he can drag into daylight this hellish influence and unfold it unto the world in all its soul-destroying, diabolical, and horrid colors; for nothing is a greater injury to the children of men than to be under the influence of a false spirit when they think they have the spirit of god. thousands have felt the influence of its terrible power and baneful effects. long pilgrimages have been undertaken, penances endured, and pain, misery and ruin have followed in their train; nations have been convulsed, kingdoms overthrown, provinces laid waste, and blood, carnage and desolation are habiliments in which it has been clothed. the turks, the hindoos, the jews, the christians, the indian; in fact all nations have been deceived, imposed upon and injured through the mischievous effects of false spirits. as we have noticed before, the great difficulty lies in the ignorance of the nature of spirits, of the laws by which they are governed, and the signs by which they may be known; if it requires the spirit of god {574} to know the things of god; and the spirit of the devil can only be unmasked through that medium, then it follows as a natural consequence that unless some person or persons have a communication, or revelation from god, unfolding to them the operation of the spirit, they must eternally remain ignorant of these principles; for i contend that if one man cannot understand these things but by the spirit of god, ten thousand men cannot; it is alike out of the reach of the wisdom of the learned, the tongue of the eloquent, the power of the mighty. and we shall at last have to come to this conclusion, whatever we may think of revelation, that without it we can neither know nor understand anything of god, or the devil; and however unwilling the world may be to acknowledge this principle, it is evident from the multifarious creeds and notions concerning this matter that they understand nothing of this principle, and it is equally as plain that without a divine communication they must remain in ignorance. the world always mistook false prophets for true ones, and those that were sent of god, they considered to be false prophets, and hence they killed, stoned, punished and imprisoned the true prophets, and these had to hide themselves "in deserts and dens, and caves of the earth," and though the most honorable men of the earth, they banished them from their society as vagabonds, whilst they cherished, honored and supported knaves, vagabonds, hypocrites, impostors, and the basest of men. a man must have the discerning of spirits, as we before stated, to understand these things, and how is he to obtain this gift if there are no gifts of the spirit? and how can these gifts be obtained without revelation? christ ascended into heaven, and gave gifts to men; and he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers. and how were apostles, prophets, pastors, teachers and evangelists chosen? by prophecy (revelation) and by laying on of hands:--by a divine communication, and a divinely appointed ordinance--through the medium of the priesthood, organized according to the order of god, by divine appointment. the apostles in ancient times held the keys of this priesthood--of the mysteries of the kingdom of god, and consequently were enabled to unlock and unravel all things pertaining to the government of the church, the welfare of society, the future destiny of men, and the agency, power and influence of spirits; for they could control them at pleasure, bid them depart in the name of jesus, and detect their mischievous and mysterious operations when trying to palm themselves upon the church in a religious garb, and militate against the interest of the church and spread of truth. we read that they "cast out devils in the name of jesus," and when a woman possessing the spirit of divination, cried before paul and silas, "these are the servants of the most high god that show unto us the way of salvation," they detected the {575} spirit. and although she spake favorably of them, paul commanded the spirit to come out of her, and saved themselves from the opprobrium that might have been heaped upon their heads, through an alliance with her, in the development of her wicked principles, which they certainly would have been charged with, if they had not rebuked the evil spirit. a power similar to this existed through the medium of the priesthood in different ages. moses could detect the magician's power, and show that he [himself] was god's servant--he knew when he was upon the mountain (through revelation) that israel was engaged in idolatry; he could develop the sin of korah, dathan and abiram, detect witches and wizards in their proceedings, and point out the true prophets of the lord. joshua knew how to detect the man who had stolen the wedge of gold and the babylonish garment. michaiah could point out the false spirit by which the four hundred prophets were governed; and if his advice had been taken, many lives would have been spared, (ii chronicles xviii) elijah, elisha, isaiah, jeremiah, ezekiel, and many other prophets possessed this power. our savior, the apostles, and even the members of the church were endowed with this gift, for, says paul, (i corinthians xii), "to one is given the gift of tongues, to another the interpretation of tongues, to another the working of miracles, to another prophecy, to another the discerning of spirits." all these proceeded from the same spirit of god, and were the gifts of god. the ephesian church were enabled by this principle, "to try those that said they were apostles, and were not, and found them liars," (revelation ii: 2.) in tracing the thing to the foundation, and looking at it philosophically, we shall find a very material difference between the body and the spirit; the body is supposed to be organized matter, and the spirit, by many, is thought to be immaterial, without substance. with this latter statement we should beg leave to differ, and state that spirit is a substance; that it is material, but that it is more pure, elastic and refined matter than the body; that it existed before the body, can exist in the body; and will exist separate from the body, when the body will be mouldering in the dust; and will in the resurrection, be again united with it. without attempting to describe this mysterious connection, and the laws that govern the body and the spirit of man, their relationship to each other, and the design of god in relation to the human body and spirit, i would just remark, that the spirits of men are eternal, that they are governed by the same priesthood that abraham, melchizedek, and the apostles were: that they are organized according to that priesthood which is everlasting, "without beginning of days or end of years,"--that they all move in their respective spheres, and are governed by the law of god; that when they appear upon the earth they are in a {576} probationary state, and are preparing, if righteous, for a future and greater glory; that the spirits of good men cannot interfere with the wicked beyond their prescribed bounds, for michael, the archangel, dared not bring a railing accusation against the devil, but said, "the lord rebuke thee, satan." it would seem also, that wicked spirits have their bounds, limits, and laws by which they are governed or controlled, and know their future destiny; hence, those that were in the maniac said to our savior, "art thou come to torment us before the time," and when satan presented himself before the lord, among the sons of god, he said that he came "from going to and fro in the earth, and from wandering up and down in it;" and he is emphatically called the prince of the power of the air; and, it is very evident that they possess a power that none but those who have the priesthood can control, as we have before adverted to, in the case of the sons of sceva. having said so much upon general principles, without referring to the peculiar situation, power, and influence of the magicians of egypt, the wizards and witches of the jews, the oracles of the heathen, their necromancers, soothsayers, and astrologers, the maniacs or those possessed of devils in the apostles' days, we will notice, and try to detect (so far as we have the scriptures for our aid) some few instances of the development of false spirits in more modern times, and in this our day. the "french prophets" were possessed of a spirit that deceived; they existed in vivaris and dauphany, in great numbers in the year 1688; there were many boys and girls from seven to twenty-five; they had strange fits, as in tremblings and faintings, which made them stretch out their legs and arms, as in a swoon; they remained awhile in trances, and coming out of them, uttered all that came in their mouths [see buck's theological dictionary]. now god never had any prophets that acted in this way; there was nothing indecorous in the proceeding of the lord's prophets in any age; neither had the apostles, nor prophets in the apostles's day anything of this kind. paul says, "ye may all prophesy, one by one; and if anything be revealed to another let the first hold his peace, for the spirit of the prophets is subject to the prophets;" but here we find that the prophets are subject to the spirit, and falling down, have twitchings, tumblings, and faintings through the influence of that spirit, being entirely under its control. paul says, "let everything be done decently and in order," but here we find the greatest disorder and indecency in the conduct of both men and women, as above described. the same rule would apply to the fallings, twitchings, swoonings, shaking, and trances of many of our modern revivalists. {577} johanna southcott professed to be a prophetess, and wrote a book of prophecies in 1804, she became the founder of a people that are still extant. she was to bring forth, in a place appointed, a son, that was to be the messiah, which thing has failed. independent of this, however, where do we read of a woman that was the founder of a church, in the word of god? paul told the women in his day, "to keep silence in the church, and that if they wished to know anything to ask their husbands at home;" he would not suffer a woman "to rule, or to usurp authority in the church;" but here we find a woman the founder of a church, the revelator and guide, the alpha and omega, contrary to all acknowledged rule, principle, and order. jemimah wilkinson was another prophetess that figured largely in america, in the last century. she stated that she was taken sick and died, and that her soul went to heaven, where it still continues. soon after, her body was reanimated with the spirit and power of christ, upon which she set up as a public teacher, and declared that she had an immediate revelation. now the scriptures positively assert that "christ is the first fruit, afterwards those that are christ's at his coming, then cometh the end." but jemimah, according to her testimony, died, and rose again before the time mentioned in the scriptures. the idea of her soul being in heaven while her body was [living] on earth, is also preposterous. when god breathed into man's nostrils, he became a living soul, before that he did not live, and when that was taken away his body died; and so did our savior when the spirit left the body, nor did his body live until his spirit returned in the power of his resurrection. but mrs. wilkinson's soul [life] was in heaven, and her body without the soul [or life] on earth, living [without the soul, or] without life! the irvingites, are a people that have counterfeited the truth, perhaps the nearest of any of our modern sectarians. they commenced about ten years ago in the city of london, in england; they have churches formed in various parts of england and scotland, and some few in upper canada. mr. irving, their founder, was a learned and talented minister of the church of scotland, he was a great logician, and a powerful orator, but withal wild and enthusiastic in his views. moving in the higher circles, and possessing talent and zeal, placed him in a situation to become a conspicuous character, and to raise up a society similar to that which is called after his name. the irvingites have apostles, prophets, pastors, teachers, evangelists, and angels. they profess to have the gift of tongues, and the interpretation of tongues, and, in some few instances, to have the gift of healing. the first prophetic spirit that was manifested was in some misses {578} campbell that mr. irving met with, while on a journey in scotland; they had [what is termed among their sect] "utterances," which were evidently of a supernatural agency. mr. irving, falling into the common error of considering all supernatural manifestations to be of god, took them to london with him, and introduced them into his church. they were there honored as the prophetesses of god, and when they spoke, mr. irving or any of his ministers had to keep silence. they were peculiarly wrought upon before the congregation, and had strange utterances, uttered with an unnatural, shrill voice, and with thrilling intonations they frequently made use of a few broken, unconnected sentences, that were ambiguous, incoherent, and incomprehensible; at other times they were more clearly understood. they would frequently cry out, "there is iniquity! there is iniquity!" and mr. irving has been led, under the influence of this charge, to fall down upon his knees before the public congregation, and to confess his sin, not knowing whether he had sinned, nor wherein, nor whether the thing referred to him, or somebody else. during these operations, the bodies of the persons speaking were powerfully wrought upon, their countenances were distorted, they had frequent twitchings in their hands, and the whole system was powerfully convulsed at intervals: they sometimes, however, (it is supposed) spoke in correct tongues, and had true interpretations. under the influence of this spirit the church was organized by these women; apostles, prophets, &c. were soon called, and a systematic order of things introduced, as above mentioned. a mr. baxter (afterwards one of their principal prophets) upon going into one of their meetings, says, "i saw a power manifested, and thought that was the power of god, and asked that it might fall upon me, and it did so, and i began to prophesy." eight or nine years ago they had about sixty preachers going through the streets of london, testifying that london was to be the place where the "two witnesses" spoken of by john, were to prophesy; that (they) "the church and the spirit were the witnesses, and that at the end of three years and a half there was to be an earthquake and great destruction, and our savior was to come. their apostles were collected together at the appointed time watching the event, but jesus did not come, and the prophecy was then ambiguously explained away. they frequently had signs given them by the spirit to prove to them that what was manifested to them should take place. mr. baxter related an impression that he had concerning a child. it was manifested to him that he should visit the child, and lay hands upon it, and that it should be healed; and to prove to him that this was of god, he should meet his brother in a certain place, who should speak unto him certain words. his brother addressed him precisely in the way {579} and manner that the manifestation designated. the sign took place, but when he laid his hands upon the child it did not recover. i cannot vouch for the authority of the last statement, as mr. baxter at that time had left the irvingites, but it is in accordance with many of their proceedings, and the thing never has been attempted to be denied." it may be asked, where is there anything in all this that is wrong? 1st. the church was organized by women, and god placed in the church (first apostles, secondarily prophets), and not first women; but mr. irving placed in his church first women (secondarily apostles), and the church was founded and organized by them. a woman has no right to found or organize a church--god never sent them to do it. 2nd. those women would speak in the midst of a meeting, and rebuke mr. irving or any of the church. now the scripture positively says, "thou shalt not rebuke an elder, but entreat him as a father:" not only this, but they frequently accused the brethren, thus placing themselves in the seat of satan, who is emphatically called "the accuser of the brethren." 3rd. mr. baxter received the spirit on asking for it, without attending to the ordinances, and began to prophesy, whereas the scriptural way of attaining the gift of the holy ghost is by baptism, and by laying on of hands. 4th. as we have stated in regard to others, the spirit of the prophets is subject to the prophets; but those prophets were subject to the spirits, the spirits controlling their bodies at pleasure. but it may be asked how mr. baxter could get a sign from a second person? to this we would answer, that mr. baxter's brother was under the influence of the same spirit as himself, and being subject to that spirit he could be easily made to speak to mr. baxter whatever the spirit should dictate; but there was not power in the spirit to heal the child. again it may be asked, how it was that they could speak in tongues if they were of the devil! we would answer that they could be made to speak in another tongue, as well as their own, as they were under the control of that spirit, and the devil can tempt the hottentot, the turk, the jew, or any other nation; and if these men were under the influence of his spirit, they of course could speak hebrew, latin, greek, italian, dutch, or any other language that the devil knew. some will say, "try the spirits" by the word. "every spirit that confesseth that jesus christ is come in the flesh is of god, and every spirit that confesseth not that jesus christ is come in the flesh is not of god." john 4: 2, 3. one of the irvingites once quoted this passage whilst under the influence of a spirit, and then said, "i confess that jesus christ is come in the flesh." and yet these prophecies failed, {580} their messiah did not come; and the great things spoken of by them have fallen to the ground. what is the matter here? did not the apostle speak the truth? certainly he did--but he spoke to a people who were under the penalty of death, the moment they embraced christianity; and no one without a knowledge of the fact would confess it, and expose themselves to death, and this was consequently given as a criterion to the church or churches to which john wrote. but the devil on a certain occasion cried out, "i know thee, who thou art, the holy one of god!" here was a frank acknowledgment under other circumstances that "jesus had come in the flesh." on another occasion the devil said, "paul we know, and jesus we know"--of course, "come in the flesh." no man nor set of men without the regular constituted authorities, the priesthood and discerning of spirits, can tell true from false spirits. this power they possessed in the apostles' day, but it has departed from the world for ages. the church of jesus christ of latter-day saints has also had its false spirits; and as it is made up of all those different sects professing every variety of opinion, and having been under the influence of so many kinds of spirits, it is not to be wondered at if there should be found among us false spirits. soon after the gospel was established in kirtland, and during the absence of the authorities of the church, many false spirits were introduced, many strange visions were seen, and wild, enthusiastic notions were entertained; men ran out of doors under the influence of this spirit, and some of them got upon the stumps of trees and shouted, and all kinds of extravagances were entered into by them; one man pursued a ball that he said he saw flying in the air, until he came to a precipice, when he jumped into the top of a tree, which saved his life; and many ridiculous things were entered into, calculated to bring disgrace upon the church of god, to cause the spirit of god to be withdrawn, and to uproot and destroy those glorious principles which had been developed for the salvation of the human family. but when the authorities returned, the spirit was made manifest, those members that were exercised with it were tried for their fellowship, and those that would not repent and forsake it were cut off. at a subsequent period a shaker spirit was on the point of being introduced, and at another time the methodist and presbyterian falling down power, but the spirit was rebuked and put down, and those who would not submit to rule and good order were disfellowshiped. we have also had brethren and sisters who have had the gift of tongues falsely; they would speak in a muttering unnatural voice, and their bodies be distorted like the irvingites before alluded to; whereas, there is nothing unnatural in the spirit of god. a circumstance of this kind {581} took place in upper canada, but was rebuked by the presiding elder; another, a woman near the same place, professed to have the discerning of spirits, and began to _accuse_ another sister of things that she was not guilty of, which she said she knew was so by the spirit, but was afterwards proven to be false; she placed herself in the capacity of the "_accuser_ of the brethren," and no person through the discerning of spirits can bring a charge against another, they must be proven guilty by positive evidence, or they stand clear. there have also been ministering angels in the church which were of satan appearing as an angel of light. a sister in the state of new york had a vision, who said it was told her that if she would go to a certain place in the woods, an angel would appear to her. she went at the appointed time, and saw a glorious personage descending, arrayed in white, with sandy colored hair; he commenced and told her to fear god, and said that her husband was called to do great things, but that he must not go more than one hundred miles from home, or he would not return; whereas god had called him to go to the ends of the earth, and he has since been more than one thousand miles from home, and is yet alive. many true things were spoken by this personage, and many things that were false. how, it may be asked, was this known to be a bad angel? by the color of his hair; that is one of the signs that he can be known by, and by his contradicting a former revelation. we have also had brethren and sisters who have written revelations, and who have started forward to lead this church. such was a young boy in kirtland, isaac russel, of missouri, and gladden bishop, and oliver olney of nauvoo. the boy is now living with his parents who have submitted to the laws of the church. mr. russell stayed in far west, from whence he was to go to the rocky mountains, led by three nephites; but the nephites never came, and his friends forsook him, all but some of the blood relations, who have since been nearly destroyed by the mob. mr. bishop was tried by the high council, his papers examined, condemned and burned, and he cut off the church. he acknowledged the justice of the decision, and said "that he now saw his error, for if he had been governed by the revelations given before, he might have known that no man was to write revelations for the church, but joseph smith," and begged to be prayed for, and forgiven by the brethren. mr. olney has also been tried by the high council and disfellowshiped, because he would not have his writings tested by the word of god; evidently proving that he loves darkness rather than light, because his deeds are evil. {582} chapter xxxiv. special conference of the church at nauvoo--the prophet's reproof of the wicked--epistle of the twelve to the saints in kirtland--status of the church. _saturday, april 2_.--i paid hugh rhodes $1,150 for a farm. the fourth regiment of the second cohort of the nauvoo legion, consisting of four companies, was organized, jonathan dunham was elected colonel, james brown, lieutenant-colonel, and jesse p. harmon, major of the same. _monday, 4_.--transacted business at my house with josiah butterfield, concerning the lawrence estates; and closed a settlement with william marks in the counting room, and paid him off, principal and interest to the last farthing, for all that myself or the church had had of him. _tuesday, 5_.--settled with brother niswanger. [sidenote: the thirteenth anniversary of the organization of the church.] _wednesday, 6_.--the first day of the thirteenth year of the rise of the church of jesus christ of latter-day saints. a special conference had been appointed at the city of nauvoo, but it was so wet and cold, that it was not prudent for me to go out, as my health was not good, and i spent the day with my family. brother hyrum and elders brigham young, heber c. kimball, and willard richards called on me in the morning, and i gave them instructions how to organize and adjourn the conference. before they left, brother hyrum and the twelve present bore testimony {583} that they had never heard me teach any principles but those of the strictest virtue, either in public or private. conference minutes. _special conference of the church of jesus christ of latter-day saints_. _city of nauvoo, april 6, 1842_. the day being wet, the first presidency did not attend, and elder page addressed those present upon the subject of the charges against him, and said he "would be happy to have an opportunity of laying his statement before the conference at a convenient time. president william law, general bennett, president _pro tem_, and president hyrum smith all spoke upon the subject of military affairs, showing the necessity of a well organized and efficient force; that as we were bound to serve our country, if required, in common with all good citizens, we ought not to be behind any of our neighbors in point of good order, neat uniforms and equipments, and a well organized and thoroughly disciplined legion." _thursday, april 7_.--conference met. president joseph smith had the several quorums put in order and seated. he then made some very appropriate remarks concerning the duties of the church, the necessity of unity of purpose in regard to the building of the houses, and the blessings connected with doing the will of god, and the inconsistency, folly, and danger of murmuring against the dispensations of jehovah. he said that the principal object of the meeting was, to bring the case of elder page before them; and that another object was, to choose young men and ordain them, and send them out to preach, that they may have an opportunity of proving themselves, and of enduring the tarring and feathering, and such things as those of us who have gone before them have had to endure. elder page, having arrived, was called upon, and addressed the congregation in relation to the non-performance of his mission to jerusalem. he said that when he started with elder hyde, joy filled their hearts, and they were aware of the responsibility of their mission. elder hyde's vision was that he should be in jerusalem alone, elder page considered elder hyde to be his father and guide in the mission, and felt it his duty to submit to elder hyde's opinion in all things; no elders ever were more in concert on a mission than they were while together. they made a covenant in quincy to stand by each other while on the mission, and if they were insulted or imposed upon they would stand by each other, even unto death, and not separate unless to go a few miles to preach a sermon, that all moneys should go into one purse, and it did so. {584} elder hyde, in indiana, first said he would go to visit brother knight, and that elder page should stay and preach; he assented, and went and returned to indianapolis. elder page had a mare given him on account of both. elder hyde then took the mare, went on, left his luggage with elder page; while away he sold the mare for $40, and received $60 more as a donation from the man to whom he had sold the mare; he returned, they preached at dayton and received a handsome contribution. elder page preached sixteen miles off, and raised a branch. elder hyde went to cincinnati, revised the "missouri persecutions," got 2,000 copies printed, paid for them, and took part of them with him, and left a large box full, and about 150 loose copies with elder page. elder hyde started for philadelphia, purposing to visit churches on the way; he left elder page $23.31. elder page returned to dayton and milton, and sold books, with the intention of following elder hyde as soon as practicable; but he stayed a day or two too long, and the river closed by the frost, from one to two weeks earlier than usual. elder hyde told him that it was possible they might be from one to two years before they would leave america, as it would take upwards of $1,000 each to take them to jerusalem and back, that it would be slow gleaning in england, and assigned this as a reason for not immediately following elder hyde, thinking that he would be sure of seeing him in the spring. elder page accused himself of not using better economy in proceeding on his journey. there came out a piece in the paper, stating the displeasure of the lord respecting elder hyde and elder page, he sat down and wrote a piece to put in the paper, acknowledging the justice of the charge, but wisdom prevented its being published; preached about washington, &c., gathered funds for the mission in westchester and in philadelphia. elder hyde raised funds on behalf of the mission, by applauding elder page's talents, wisdom, &c., but they were disappointed in him when they saw him; he raised funds for the mission, the most liberal was in philadelphia. he intended to sail on the 25th of july, but the brethren said that if he would remain two weeks, they would raise funds for him; they found that it would take longer, and he decided to stay a month, he then received a command through a letter from president hyrum smith to an official character in philadelphia, requesting him to return; he wrote to ascertain the reason but did not get an answer, he was then called in by president joseph smith and elder brigham young. elder hyde would often renew the covenant between them to never part with each other in that mission. elder page had no blame to attach to elder hyde; he supposed he had done right, but if he had been in {585} his place, he would have tarried for him until the spring. the reports of his having apostatized, &c., returned even from this place to new york. many reproved him for leaving cincinnati for dayton. president joseph smith then arose and stated that it was wrong to make the covenant referred to by him; that it created a lack of confidence for two men to covenant to reveal all acts of secrecy or otherwise, to each other, and elder page showed a little grannyism. he said that no two men, when they agreed to go together ought to separate, that the prophets of old would not, and quoted the circumstance of elijah and elisha, 2 kings ii., when about to go to gilgal, also when about to go to jericho, and to jordan, that elisha could not get clear of elijah, that he clung to his garment until he was taken to heaven; and that elder page should have stuck by elder hyde, and he might have gone to jerusalem, that there is nothing very bad in it, but by the experience let us profit; again the lord made use of elder page as a scapegoat to procure funds for elder hyde. when elder hyde returns, we will reconsider the matter, and perhaps send them back to jerusalem; we will fellowship elder page until elder hyde comes, and we will then weld them together and make them one. a vote was then put and carried that we hold elder page in full fellowship. voted that elder page be sent to pittsburgh. sung a hymn--adjourned for one hour and a half, at one o'clock. met agreeable to adjournment--choir sung a hymn--prayer by elder h. c. kimball. elder lyman wight called to know if there were any present of the rough and weak things, who wished to be ordained, and go and preach, who have not been before ordained. elder lyman wight then addressed those who intended to be ordained, on the subject of their duty and requirements to go and preach. president hyrum smith spoke concerning the elders who went forth to preach from kirtland, and were afterwards called in for the washing and anointing at the dedication of the house, and those who go now will be called in also, when this temple is about to be dedicated, and will then be endowed to go forth with mighty power, having the same anointing, that all may go forth and have the same power, the first, second, and so on, of the seventies, and all those formerly ordained. this will be an important and beneficial mission, and not many years until those now sent will be called in again. he then spoke in contradiction of a report in circulation about elders heber c. kimball, brigham young, himself, and others of the twelve, alleging that a sister had been shut in a room for several days, and that they had endeavored to induce her to believe in having two wives. also cautioned the sisters against going to the steamboats. {586} president joseph smith spoke upon the subject of the stories respecting elders kimball and others, showing the folly and inconsistency of spending any time in conversing about such stories, or hearkening to them, for there is no person that is acquainted with our principles who would believe such lies, except sharp, the editor of the _warsaw signal_. baptisms for the dead, and for the healing of the body must be in the font, those coming into the church, and those re-baptized may be baptized in the river. a box should be prepared for the use of the font, that the clerk may be paid, and a book procured by the moneys to be put therein, by those baptized, the remainder to go to the use of the temple. sung a hymn. ordinations to take place tomorrow morning. baptisms in the font also. there were 275 ordained to the office of elder, under the hands of the twelve, during the conference. _friday 8_. conference assembled. sung a hymn. prayer by elder heber c. kimball. elder page then addressed the assembly upon several subjects; made many interesting remarks concerning being called to the ministry, labor in the vineyard, &c. spoke of his own travels and the fruits of his labors as an encouragement to the young elders who were going into the vineyard. president joseph smith said the baptisms would be attended to, also the ordinations. sung a hymn. elder john taylor preached a sermon while the ordinations and baptisms were going on, on the subject of infidelity, showing that the arguments used against the bible were rationally, scientifically, and philosophically false. the stand was occupied in the afternoon by elder amasa m. lyman, who was followed by elder william smith; then the conference closed by the benediction of president joseph smith. james sloan, clerk. _saturday, 9_.--in the morning i attended the funeral of brother ephraim marks, and in the evening attended city council. [the following brief synopsis of president smith's remarks is from elder wilford woodruff's journal:] {587} _remarks of the prophet at the funeral of ephraim marks_. the saints in nauvoo assembled at the house of president marks, at an early hour in the morning, to pay their last respects to the body of ephraim marks, son of president william marks, who died on the evening of the 7th. a large procession formed and walked to the grove, where a numerous congregation had assembled. president joseph smith spoke upon the occasion with much feeling and interest. among his remarks he said, "it is a very solemn and awful time. i never felt more solemn; it calls to mind the death of my oldest brother, alvin, who died in new york, and my youngest brother, don carlos smith, who died in nauvoo. it has been hard for me to live on earth and see these young men upon whom we have leaned for support and comfort taken from us in the midst of their youth. yes, it has been hard to be reconciled to these things. i have sometimes thought that i should have felt more reconciled to have been called away myself if it had been the will of god; yet i know we ought to be still and know it is of god, and be reconciled to his will; all is right. it will be but a short time before we shall all in like manner be called: it may be the case with me as well as you. some have supposed that brother joseph could not die; but this is a mistake: it is true there have been times when i have had the promise of my life to accomplish such and such things, but, having now accomplished those things, i have not at present any lease of my life, i am as liable to die as other men." i can say in my heart, that i have not done anything against ephraim marks that i am sorry for, and i would ask any of his companions if they have done anything against him that they are sorry for, or that they would not like to meet and answer for at the bar of god, if so, let it prove as a warning to all to deal justly before god, and with all mankind, then we shall be clear in the day of judgment. when we lose a near and dear friend, upon whom we have set our hearts, it should be a caution unto us not to set our affections too firmly upon others; knowing that they may in like manner be taken from us. our affections should be placed upon god and his work, more intensely than upon our fellow beings. _sunday, april 10_.--i preached in the grove, and pronounced a curse upon all adulterers, and fornicators, and unvirtuous persons, and those who have made use of my name to carry on their iniquitous designs. [the following brief synopsis of the prophet's remarks is from the journal of elder wilford woodruff:] {588} _synopsis of remarks of the prophet--reproof of all wickedness_. joseph the seer arose in the power of god; reproved and rebuked wickedness before the people, in the name of the lord god. he wished to say a few words to suit the condition of the general mass, and then said: i shall speak with authority of the priesthood in the name of the lord god, which shall prove a savor of life unto life, or of death unto death. notwithstanding this congregation profess to be saints, yet i stand in the midst of all [kinds of] characters and classes of men. if you wish to go where god is, you must be like god, or possess the principles which god possesses, for if we are not drawing towards god in principle, we are going from him and drawing towards the devil. yes, i am standing in the midst of all kinds of people. search your hearts, and see if you are like god. i have searched mine, and feel to repent of all my sins. we have thieves among us, adulterers, liars, hypocrites. if god should speak from heaven, he would command you not to steal, not to commit adultery, not to covet, nor deceive, but be faithful over a few things. as far as we degenerate from god, we descend to the devil and lose knowledge, and without knowledge we cannot be saved, and while our hearts are filled with evil, and we are studying evil, there is no room in our hearts for good, or studying good. is not god good? then you be good; if he is faithful, then you be faithful. add to your faith virtue, to virtue knowledge, and seek for every good thing. the church must be cleansed, and i proclaim against all iniquity. a man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits will have more knowledge, and consequently more power than many men who are on the earth. hence it needs revelation to assist us, and give us knowledge of the things of god. what is the reason that the priests of the day do not get revelation? they ask only to consume it upon their lust. their hearts are corrupt, and they cloak their iniquity by saying there are no more revelations. but if any revelations are given of god, they are universally opposed by the priests and christendom at large; for they reveal their wickedness and abominations. many other remarks of interest were made. _monday, 11_.--i was at the lodge and at home. the following is from the _west messenger_. a meteor falls. mr. horace palmer who was on his way from dunkirk to westfield, about three o'clock this morning, states that when about three miles {589} from dunkirk, he was suddenly surrounded by a painful vivid light proceeding from a quantity of jelly-like substance, which fell on and about him, producing a sulphurous smell, a difficulty of breathing and a severe sensation of heat. as soon as he could so far recover from his astonishment as to look up, he saw the body of a terrific meteor passing above him, and appearing to be about a mile high. its size appeared to be three or four feet in diameter, and nearly a mile in length. its dimensions soon varied, becoming at first broader, and then diminishing to one fourth less than its former size, when it apparently separated in pieces, and fell to the earth; and immediately after he heard the explosion, which he says was tremendous. when mr. palmer arrived at westfield, his face had the appearance of being severely scorched, and his eyes were much affected, and he did not recover for two or three days. mr. palmer is reputed to be a man of integrity and temperate habits; and his story, though marvelous, is generally believed. the meteor was seen by several other people, who speak of luminous bodies being detached from it. its progress was attended by a noise similar to that of a train of cars on a railroad. a man who saw it from salem represents it to have been of dimensions much larger than described by mr. palmer. the report of the explosion was heard also at buffalo. [sidenote: council meeting with the twelve.] _tuesday, 12_.--i attended the meeting of the lodge. the twelve, namely brigham young, heber c. kimball, orson pratt, william smith, wilford woodruff, john taylor, john e. page, and willard richards, clerk, assembled in the lodge room at four o'clock p. m., and appointed john taylor, brigham young and heber c. kimball a committee to make arrangements for the payments due from president smith as trustee in trust, to mr. wilkie, and voted that randolph alexander go on a mission south to preach the gospel. also voted that the twelve unite their influence to persuade the brethren to consecrate all the old notes, deeds, and obligations which they hold against each other to the building of the temple in nauvoo, and that willard richards write an epistle in the name of the twelve on that subject, and publish it in the _times and seasons_, which he did as follows: {590} _an epistle of the twelve to the saints in america, greeting_. beloved brethren: we have whereof to congratulate you at the present time, as we have the opportunity from day to day to witness the progress of the building of the temple of the lord in this city, and which is and must be accomplished by the united exertions of the labors of the brethren who reside here, and the tithings and contributions of those who are scattered abroad in the different states. in this glorious object the hearts of all the faithful are united, the hands of the laborer are made strong continually, and the purse strings of the more opulent are unloosed from time to time, to supply those things which are necessary for upraising the stones of this noble edifice; and it may truly be said that the blessing of the lord is upon his people; we have peace without and love within the borders of our beautiful city; beautiful, indeed, for situation is nauvoo: the crown of the great valley of the mississippi, the joy of every honest heart. although all things are more prosperous concerning the temple than at any former period, yet the saints must not suppose that all is done, or that they can relax their exertions and the work go on. it is a great work that god has required of his people, and it will require long and unwearied diligence to accomplish it; and redoubled diligence will be necessary with all, to get the building enclosed before another winter, so that the joiner can be employed during the cold weather; and we would again call upon all the saints abroad to unite in making their deposits in banks known to be good and safe, and forward their certificate to the trustee in trust, as speedily as possible; when trusty men are not coming immediately to this place who can bring your offerings. all will want the privileges and blessings of the sanctuary, when it is completed; and all can have their wishes; but they can obtain them only by faithfulness and diligence in striving to build. we praise our god for the liberality that has hitherto been manifested; many have given more than was required of them, many have given their all, but they have done it cheerfully; they have done it voluntarily; and they shall have a great reward; for the blessings of heaven and earth shall be multiplied unto such; even the blessings of that priesthood which hath neither beginning of days nor end of life. while there are those who of their abundance have built unto themselves fine houses, and who ride in fine carriages and on horseback, and regale themselves with the good things of the land, and at the same time they have left the lord's house untouched, or, if touched at all, have touched it so lightly as scarce to leave the print of their little finger: their reward will be according to their deeds, and unless they speedily repent, and come up with their abundance to the help of the lord, they will find in the end that they have no part nor lot in this {591} matter; their gold and silver will become cankered, their garments moth eaten, and they will perish in their own slothfulness and idolatry, leaving none to mourn their absence. but, brethren, the temple will be built. there are hundreds and thousands who stand ready to sacrifice the last farthing they possess on the earth rather than have the building of the lord's house delayed, all while this spirit prevails no power beneath the heavens can hinder its progress: but we desire you all to help with the ability which god has given you; that you may all share the blessings which will distil from heaven to earth through this consecrated channel. this is not all. it will be in vain for us to build a place where the son of man may lay his head, and leave the cries of the widow and the fatherless, unheard by us, ascending up to the orphan's god and widow's friend. it is in vain, we cry lord, lord, and do not the things our lord hath commanded; to visit the widow, the fatherless, the sick, the lame, the blind, the destitute, and minister to their necessities; and it is but reasonable that such cases should be found among a people who have but recently escaped the fury of a relentless mob on the one hand, and gathered from the half-starved population of the scattered nations on the other. neither is this all. it is not sufficient that the poor be fed and clothed, the sick ministered unto, the temple built--no, when all this is accomplished, there must be a year of jubilee: there must be a day of rejoicing, there must be a time of release to zion's sons, or our offerings, our exertions, our hopes, and our prayers will be in vain, and god will not accept of the doings of his people. on these days of darkness which overspread our horizon; when the wolf was howling for his prey around the streets of kirtland; when the burglar was committing his midnight and midday depredations in jackson county; when the heartless politician was thrusting his envious darts in clay county--and when the savage war whoop, echoed and re-echoed through far west, and zion's noblest sons were chained in dungeons, and her defenseless daughters driven by a horde of savages, from their once peaceful homes, to seek a shelter in a far distant land--many of the brethren stepped forward to their rescue, and not only expended all they possessed for the relief of suffering innocence, but gave their notes and bonds to "obtain more means, with which to help those who could not escape the overwhelming surge of banishment from all that they possessed on earth." death, wounds, and sickness, from the mob, and the cold and shelterless situation of the brethren, followed in quick succession; and all the means which could possibly be obtained from each other, in addition to the noble charities of the citizens of illinois, were brought into {592} requisition to sustain a remnant of the saints, who now mostly inhabit this place. to accomplish this, the president and bishops loaned money and such things as could be obtained, and gave their obligations in good faith for the payment of the same; and many of the brethren signed with them at different times and in different places, to strengthen their hands and help them carry out their designs; fully expecting, that, at some future day, they would be enabled to liquidate all such claims, to the satisfaction of all parties. many of these claims have already been settled; many have been given up as cancelled by those who held them, and many yet remain unsettled. the saints have had many difficulties to encounter since they arrived at this place. in a new country, destitute of houses, food, clothing, and nearly all the necessaries of life, which were rent from them by an unfeeling mob--having to encounter disease and difficulties unnumbered, it is not surprising that the church has not been able to liquidate all such claims, or that many individuals should yet remain involved, from the foregoing circumstances; and while things remain as they are, and men remain subject to the temptations of evil as they now are, the day of release, and year of jubilee cannot be; and we write you especially at this time, brethren, for the purpose of making a final settlement of all such claims, of brother against brother; of the brethren against the presidency and bishops, &c.; claims which have originated out of the difficulties and calamities the church has had to encounter, and which are of long standing, so that when the temple is completed, there will be nothing from this source to produce jars, and discords, strifes and animosities, so as to prevent the blessings of heaven descending upon us as a people. to accomplish this most desirable object, we call on all the brethren who hold such claims, to bring them forward for a final settlement; and also those brethren who have individual claims against each other, of long standing, and the property of the debtor has been wrested from him by violence, or he has been unfortunate, and languished on a bed of sickness till his means are exhausted; and all claims whatsoever between brother and brother, where there is no reasonable prospect of a just and equitable settlement possible, that they also by some means, either by giving up their obligations, or destroying them, see that all such old affairs be adjusted, so that it shall not give occasion for difficulties to arise hereafter. yes, brethren, bring all such old accounts, notes, bonds, etc., and make a consecration of them to the building of the temple, and if anything can be obtained on them, it will be obtained; and if nothing can be obtained, when the temple is completed, we will make a burnt-offering of them, even a peace-offering, which shall bind {593} the brethren together in the bonds of eternal peace, and love and union; and joy and salvation shall flow forth into your souls, and you shall rejoice and say it is good that we have harkened unto counsel, and set our brethren free, for god hath blessed us. how can we prosper while the church, while the presidency, while the bishops, while those who have sacrificed everything but life, in this thing, for our salvation, are thus encumbered? it cannot be. arise, then, brethren, set them free, and set each other free, and we will all be free together, we will be free indeed. let nothing in this epistle be so construed as to destroy the validity of contracts, or give any one license not to pay his debts. the commandment is to pay every man his dues, and no man can get to heaven who justly owes his brother or his neighbor, who has or can get the means and will not pay it; it is dishonest, and no dishonest man can enter where god is. we remain, your brethren in the gospel of peace, brigham young, president, heber c. kimball, orson pratt, william smith, john e. page, lyman wight, wilford woodruff, john taylor, geo. a. smith, willard richards, clerk. _military appointments_. james arlington bennett, of arlington house, long island, is hereby appointed inspector-general of the nauvoo-legion, with the rank and title of major-general; his place to be supplied when absent, by the major-general of the legion. joseph smith, lieutenant-general. city of nauvoo, illinois, april 12th, a. d. 1842. {594} chapter xxxv. the general bankrupt law--the doctrine of baptism for the dead--the prophet's address to the female relief society--the keys of the priesthood and the nauvoo temple. _wednesday, april 13_.--i introduced messrs. backenstos, stiles, and robinson into the lodge room in the morning, and samuel h. smith, william smith, and vinson knight in the evening. about 150 saints, from england landed in nauvoo from the steamer _louisa_, and about 60 from the _amaranth_. [sidenote: the bankrupt law.] _thursday, 14_.--calvin a. warren, esq., lawyer, from quincy, arrived, and commenced an investigation of the principles of general insolvency in my behalf according to the statutes; for the united states congress had previously instituted a general bankrupt law, by which any individual who was owing to a certain amount more than he was able to pay, could make out a schedule of his property, and of debts due from himself, and by a specified process, pass the same in the hands of a commissioner, government agent, or "assignee," who could make a dividend of all his effects, and pay his creditors whatever percentage his property amounted to, and then the individual was at liberty to start anew in the world, and was not subject to liquidate any claims which were held against him previous to his insolvency, although his property might not have paid but the least percentage, or none at all. [sidenote: the prophet forced into bankruptcy.] the justice or injustice of such a principle in law, i leave for them who made it, the united states. suffice it {595} to say, the law was as good for the saints as for the gentiles, and whether i would or not, i was forced into the measure by having been robbed, mobbed, plundered, and wasted of all my property, time after time, in various places, by the very ones who made the law, namely, the people of the united state, thereby having been obliged to contract heavy debts to prevent the utter destruction of myself, family and friends, and by those who were justly and legally owing me, taking the advantage of the same act of bankruptcy, so that i could not collect my just dues, thus leaving me no alternative but to become subject again to stripping, wasting, and destitution, by vexatious writs, and law suits, and imprisonments, or take that course to extricate myself, which the law had pointed out. _friday, 15_.--editorial from the _times and seasons_: baptism for the dead. the great designs of god in relation to the salvation of the human family, are very little understood by the professedly wise and intelligent generation in which we live. various and conflicting are the opinions of men concerning the plan of salvation, the requisitions of the almighty, the necessary preparations for heaven, the state and condition of departed spirits, and the happiness or misery that is consequent upon the practice of righteousness and iniquity according to their several notions of virtue and vice. the mussulman condemns the heathen, the jew, and the christian, and the whole world of mankind that reject his koran, as infidels, and consigns the whole of them to perdition. the jew believes that the whole world that rejects his faith and are not circumcised, are gentile dogs, all will be damned. the heathen is equally as tenacious about his principles, and the christian consigns all to perdition who cannot bow to his creed, and submit to his _ipse dixit_. but while one portion of the human race is judging and condemning the other without mercy, the great parent of the universe looks upon the whole of the human family with a fatherly care and paternal regard; he views them as his offspring, and without any of those contracted feelings that influence the children of men, causes "his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." he holds the reins of judgment in his hands; he is a wise lawgiver, and {596} will judge all men, not according to the narrow, contracted notions of men, but, "according to the deeds done in the body whether they be good or evil," or whether these deeds were done in england, america, spain, turkey, or india. he will judge them, "not according to what they have not, but according to what they have," those who have lived without law, will be judged without law, and those who have a law, will by judged by that law. we need not doubt the wisdom and intelligence of the great jehovah; he will award judgment or mercy to all nations according to their several deserts, their means of obtaining intelligence, the laws by which they are governed, the facilities afforded them of obtaining correct information, and his inscrutable designs in relation to the human family; and when the designs of god shall be made manifest, and the curtain of futurity be withdrawn, we shall all of us eventually have to confess that the judge of all the earth has done right. the situation of the christian nations after death, is a subject that has called forth all the wisdom and talent of the philosopher and the divine, and it is an opinion which is generally received, that the destiny of man is irretrievably fixed at his death, and that he is made either eternally happy, or eternally miserable; that if a man dies without a knowledge of god, he must be eternally damned, without any mitigation of his punishment, alleviation of his pain, or the most latent hope of a deliverance while endless ages shall roll along. however orthodox this principle may be, we shall find that it is at variance with the testimony of holy writ, for our savior says, that all manner of sin and blasphemy shall be forgiven men wherewith they shall blaspheme; but the blasphemy against the holy ghost shall not be forgiven, neither in this world, nor in the world to come, evidently showing that there are sins which may be forgiven in the world to come, although the sin of blasphemy [against the holy ghost] cannot be forgiven. peter, also, in speaking concerning our savior, says, that "he went and preached unto the spirits in prison, which sometimes were disobedient, when once the long suffering of god waited in the days of noah," (i peter iii: 19, 20). here then we have an account of our savior preaching to the spirits in prison, to spirits that had been imprisoned from the days of noah; and what did he preach to them? that they were to stay there? certainly not! let his own declaration testify. "he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised." (luke iv: 18. isaiah has it--"to bring out the prisoners from the prison, and them that sit in darkness from the prison house.") (isaiah xlii: 7.) it is very evident from this that he not only went to preach to them, but to deliver, or bring them out of the prison house. isaiah, in {597} testifying concerning the calamities that will overtake the inhabitants of the earth, says, "the earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall and not rise again. and it shall come to pass in that day, that the lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. and they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." thus we find that god will deal with all the human family equally, and that as the antediluvians had their day of visitation, so will those characters referred to by isaiah, have their time of visitation and deliverance, after having been many days in prison. the great jehovah contemplated the whole of the events connected with the earth, pertaining to the plan of salvation, before it rolled into existence, or ever "the morning stars sang together" for joy; the past, the present, and the future were and are, with him, one eternal "now;" he knew of the fall of adam, the iniquities of the antediluvians, of the depth of iniquity that would be connected with the human family, their weakness and strength, their power and glory, apostasies, their crimes, their righteousness and iniquity; he comprehended the fall of man, and his redemption; he knew the plan of salvation and pointed it out; he was acquainted with the situation of all nations and with their destiny; he ordered all things according to the council of his own will; he knows the situation of both the living and the dead, and has made ample provision for their redemption, according to their several circumstances, and the laws of the kingdom of god, whether in this world, or in the world to come. the idea that some men form of the justice, judgment, and mercy of god, is too foolish for an intelligent man to think of: for instance, it is common for many of our orthodox preachers to suppose that if a man is not what they call converted, if he dies in that state he must remain eternally in hell without any hope. infinite years in torment must he spend, and never, never, never have an end; and yet this eternal misery is made frequently to rest upon the merest casualty. the breaking of a shoe-string, the tearing of a coat of those officiating, or the peculiar location in which a person lives, may be the means, indirectly of his damnation, or the cause of his not being saved. i will suppose a case which is not extraordinary: two men, who have been equally wicked, who have neglected religion, are both of them taken sick at the same time; one of them has the good fortune to be visited by a praying man, and he gets converted a few minutes before he dies; the other sends for three different praying men, a tailor, a shoemaker, and a tinman; the tinman has a handle to solder to a can, the tailor has a {598} buttonhole to work on some coat that he needed in a hurry, and the shoemaker has a patch to put on somebody's boot; they none of them can go in time, the man dies, and goes to hell: one of these is exalted to abraham's bosom, he sits down in the presence of god and enjoys eternal, uninterrupted happiness, while the other, equally as good as he, sinks to eternal damnation, irretrievable misery and hopeless despair, because a man had a boot to mend, the button-hole of a coat to work, or a handle to solder on to a saucepan. the plans of jehovah are not so unjust, the statements of holy writ so visionary, nor the plan of salvation for the human family so incompatible with common sense; at such proceedings god would frown with indignance, angels would hide their heads in shame, and every virtuous, intelligent man would recoil. if human laws award to each man his deserts, and punish all delinquents according to their several crimes, surely the lord will not be more cruel than man, for he is a wise legislator, and his laws are more equitable, his enactments more just, and his decisions more perfect than those of man; and as man judges his fellow man by law, and punishes him according to the penalty of the law, so does god of heaven judge "according to the deeds done in the body." to say that the heathens would be damned because they did not believe the gospel would be preposterous, and to say that the jews would all be damned that do not believe in jesus would be equally absurd; for "how can they believe on him of whom they have not heard, and how can they hear without a preacher, and how can he preach except he be sent;" consequently neither jew nor heathen can be culpable for rejecting the conflicting opinions of sectarianism, nor for rejecting any testimony but that which is sent of god, for as the preacher cannot preach except he be sent, so the hearer cannot believe without he hear a "sent" preacher, and cannot be condemned for what he has not heard, and being without law, will have to be judged without law. when speaking about the blessings pertaining to the gospel, and the consequences connected with disobedience to the requirements, we are frequently asked the question, what has become of our fathers? will they all be damned for not obeying the gospel, when they never heard it? certainly not. but they will possess the same privilege that we here enjoy, through the medium of the everlasting priesthood, which not only administers on earth, but also in heaven, and the wise dispensations of the great jehovah; hence those characters referred to by isaiah will be visited by the priesthood, and come out of their prison upon the same principle as those who were disobedient in the days of noah were visited by our savior [who possessed the everlasting melchisedek priesthood] and had the gospel preached to them, by him in prison; {599} and in order that they might fulfill all the requisitions of god, living friends were baptized for their dead friends, and thus fulfilled the requirement of god, which says, "except a man be born of water and of the spirit, he cannot enter into the kingdom of god," they were baptized of course, not for themselves, but for their dead. chrysostum says that the marchionites practiced baptism for their dead. "after a catechumen was dead, they had a living man under the bed of the deceased; then coming to the dead man, they asked him whether he would receive baptism, and he making no answer, the other answered for him, and said that he would be baptized in his stead; and so they baptized the living for the dead." the church of course at that time was degenerate, and the particular form might be incorrect, but the thing is sufficiently plain in the scriptures, hence paul, in speaking of the doctrine, says, "else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" (1 cor. xv: 29). hence it was that so great a responsibility rested upon the generation in which our savior lived, for, says he, "that upon you may come all the righteous blood shed upon the earth, from the blood of righteous abel unto the blood of zacharias, son of barachias, whom ye slew between the temple and the altar. verily i say unto you, all these things shall come upon this generation." (matthew xxiii: 35, 36). hence as they possessed greater privileges than any other generation, not only pertaining to themselves, but to their dead, their sin was greater, as they not only neglected their own salvation but that of their progenitors, and hence their blood was required at their hands. and now as the great purposes of god are hastening to their accomplishment, and the things spoken of in the prophets are fulfilling, as the kingdom of god is established on the earth, and the ancient order of things restored, the lord has manifested to us this day and privilege, and we are commanded to be baptized for our dead, thus fulfilling the words of obadiah, when speaking of the glory of the latter-day: "and saviors shall come upon mount zion to judge the remnant of esau, and the kingdom shall be the lord's." a view of these things reconciles the scriptures of truth, justifies the ways of god to man, places the human family upon an equal footing, and harmonizes with every principle of righteousness, justice and truth. we will conclude with the words of peter: "for the time past of our life may suffice us to have wrought the will of the gentiles." "for, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to god in the spirit." i continued busily engaged in making out a list of {600} debtors and an invoice of my property to be passed into the hands of the assignee, until-_saturday evening the 16th_.--on this day the first number of _the wasp_, a miscellaneous weekly newspaper was first published at my office, william smith, editor, devoted to the arts, sciences, literature, agriculture, manufacture, trade, commerce, and the general news of the day, on a small sheet, at $1.50 per annum. _sunday, 17_.--spent the day with my family at home. [sidenote: causes of the prophet's insolvency.] _monday, 18_.--in consequence of the utter annihilation of our property by mob violence in the state of missouri, and the immense expenses which we were compelled to incur, to defend ourselves from the cruel persecutions of that state, we were reduced to the necessity of availing ourselves of the privileges of the general bankrupt law; therefore i went to carthage with my brothers hyrum and samuel h. smith, and severally testified to our list of insolvency before the clerk of the county commissioners' court. sidney rigdon and many more brethren were at carthage the same day on business. my clerk, dr. richards, went with us. about this time a disturbance broke out in rhode island by a part of the inhabitants, wishing to change their constitution, and make it like those of other states in the union, which created much confusion and angry feeling in that state, and excitement in other states. _tuesday, 19_.--rode out and examined some land near the northern limits of the city, &c. _wednesday, 20_.--assisted in surveying some land in section 25, which i sold to william cross. _thursday, 21_.--friday and saturday was engaged in temporal and spiritual affairs at home, the office, &c. _friday, 22_.- _james arlington bennett honored_. honorary degree. ordered by the chancellor and regents of the university of the city of nauvoo, that the honorary degree of l. l. {601} d. be, and the same hereby is, conferred on general james arlington bennett, of arlington house, new york. passed april 22, 1842. john c. bennett, chancellor, william law, registrar. _sunday, 24_.--preached on the hill near the temple, concerning the building of the temple, and reproved the merchants and the rich who would not assist in building it. _monday, 25, tuesday, 26 and wednesday, 27_.--i was engaged in reading, meditation, &c., mostly with my family. _thursday, 28_.- "_repast militaire_." general joseph smith and lady, present their compliments to the officers (and their respective ladies) of the consolidated general staff of the nauvoo legion, that is to say, his personal staff, major-general bennett's staff, including the band, brigadier-general law's staff, and brigadier-general rich's staff, and respectfully solicit their company at a _repast militaire_, at his quarters on the 7th day of may _proximo_, at one o'clock p. m. general bennett has been ordered to issue a programme of the operations and field exercises of the day, which will appear in ample form, and due season. april 28, a. d. 1842. headquarters, nauvoo legion, city of nauvoo, illinois, april 28, 1842. _general orders_- the lieutenant-general directs that a _programme militaire_ issue from the office of his commanding general for the 7th of may _proximo_, which i now proceed to consummate. 1st. the adjutants will form the lines of their respective regiments, and the colonels of the line assume command at nine o-clock, a. m. 2nd. the adjutant-general will form the line of the legion, and the brigadier-generals assume the command of their respective cohorts at half-past nine o'clock a. m. 3rd. the major-general will assume the command of the legion at ten o'clock a. m. 4th. at a quarter past ten o'clock a. m., the lieutenant-general will be escorted to the field at the review station. {602} 5th. general review and inspection will follow, accompanied by such evolutions and exercises as the time will admit of. 6th. at half-past twelve o'clock p. m. the forces will be dismissed until a quarter before two o'clock p. m. 7th. at two o'clock p. m. the major-general will resume the command and perform such military movements and field exercises as the lieutenant-general may direct. 8th. at three o'clock p. m. the cohorts will separate and form the line of battle, the brigadiers assume their respective commands and general law's command will make a descent upon that of general rich's in order of sham battle. 9th. at half-past three o'clock p. m. the cohorts will resume their positions in the line of the legion, and a sham battle will be fought between the mounted riflemen under the immediate command of lieutenant general smith and the invincibles under the immediate command of major-general bennett. 10th. at half-past four o'clock p. m. the forces will be dismissed for the day. 11. every officer, musician and private will be required to be at their respective posts at the hours specified throughout the day, under the most severe penalties of the law. john c. bennett major-general. [sidenote: the rights and privileges of the women in the church.] at two o'clock i met the members of the "female relief society," and after presiding at the admission of many new members, gave a lecture on the priesthood, showing how the sisters would come in possession of the privileges, blessings and gifts of the priesthood, and that the signs should follow them, such as healing the sick, casting out devils, &c., and that they might attain unto these blessings by a virtuous life, and conversation, and diligence in keeping all the commandments; a synopsis of which was reported by miss eliza r. snow, as follows: _remarks of the prophet to the relief society_. president smith arose and called the attention of the meeting to the 12th chapter 1st corinthians--"now concerning spiritual gifts, i would not have you ignorant." said that the passage in the third verse, which reads, "no man can say that jesus is the lord, but by the holy ghost," {603} should be translated "no man can _know_ that jesus is the lord, but by the holy ghost." he continued to read the chapter, and give instructions respecting the different offices, and the necessity of every individual acting in the sphere allotted him or her, and filling the several offices to which they are appointed. he spoke of the disposition of many men to consider the lower offices in the church dishonorable, and to look with jealous eyes upon the standing of others who are called to preside over them; that it was the folly and nonsense of the human heart for a person to be aspiring to other stations than those to which they are appointed of god for them to occupy; that it was better for individuals to magnify their respective callings, and wait patiently till god shall say to them, "come up higher." he said the reason of these remarks being made was, that some little foolish things were circulating in the society, against some sisters not doing right in laying hands on the sick. said that if the people had common sympathies they would rejoice that the sick could be healed; that the time had not been before that these things could be in their proper order; that the church is not fully organized, in its proper order, and cannot be, until the temple is completed, where places will be provided for the administration of the ordinances of the priesthood. president smith continued the subject, by quoting the commission given to the ancient apostles in mark, 16th chapter, 15th, 16th, 17th, 18th verses, "go ye into all the world, and preach the gospel to every creature. he that believeth and is baptized shall be saved; but he that believed not shall be damned. and these signs shall follow them that believe: in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." no matter who believeth, these signs, such as healing the sick, casting out devils, &c., should follow all that believe, whether male or female. he asked the society if they could not see by this sweeping promise, that wherein they are ordained, it is the privilege of those set apart to administer in that authority, which is conferred on them; and if the sisters should have faith to heal the sick, let all hold their tongues, and let everything roll on. he said, if god has appointed him, and chosen him as an instrument to lead the church, why not let him lead it through? why stand in the way when he is appointed to do a thing? who knows the mind of god? does he not reveal things differently from what we expect? he remarked that he was continually rising, although he had everything bearing him down, standing in his way, and opposing; notwithstanding all this opposition, he always comes out right in the end. {604} respecting females administering for the healing of the sick, he further remarked, there could be no devil in it, if god gave his sanction by healing; that there could be no more sin in any female laying hands on and praying for the sick, than in wetting the face with water; it is no sin for anybody to administer that has faith, or if the sick have faith to be healed by their administration. he reproved those that were disposed to find fault with the management of the concerns of the church, saying god had called him to lead the church, and he would lead it right; those that undertake to interfere will be ashamed when their own folly is made manifest; that he calculates to organize the church in its proper order as soon as the temple is completed. president smith continued by speaking of the difficulties he had to surmount ever since the commencement of the work, in consequence of aspiring men. "great big elders," as he called them, who had caused him much trouble; to whom he had taught the things of the kingdom in private councils, they would then go forth into the world and proclaim the things he had taught them, as their own revelations; said the same aspiring disposition will be in this society, and must be guarded against; that every person should stand, and act in the place appointed, and thus sanctify the society and get it pure. he said he had been trampled under foot by aspiring elders, for all were infected with that spirit; for instance, john e. page and others had been aspiring; they could not be exalted, but must run away as though the care and authority of the church were vested with them. he said he had a subtle devil to deal with, and could only curb him by being humble. as he had this opportunity, he was going to instruct the ladies of this society, and point out the way for them to conduct themselves, that they might act according to the will of god; that he did not know that he should have many opportunities of teaching them, as they were going to be left to themselves; they would not long have him to instruct them; that the church would not have his instructions long, and the world would not be troubled with him a great while, and would not have his teachings [in person]. he spoke of delivering the keys of the priesthood to the church, and said that the faithful members of the relief society should receive them in connection with their husbands, that the saints whose integrity has been tried and proved faithful, might know how to ask the lord and receive an answer; for according to his prayers, god had appointed him elsewhere. he exhorted the sisters always to concentrate their faith and prayers for, and place confidence in their husbands, whom god has appointed for them to honor, and in those faithful men whom god has placed at {605} the head of the church to lead his people; that we should arm and sustain them with our prayers; for the keys of the kingdom are about to be given to them, that they may be able to detect everything false; as well as to all the elders who shall prove their integrity in due season. he said if one member becomes corrupt, and you know it, you must immediately put it away, or it will either injure or destroy the whole body. the sympathies of the heads of the church have induced them to bear a long time with those who were corrupt until they are obliged to cut them off, lest all become contaminated; you must put down iniquity, and by your good examples, stimulate the elders to good works; if you do right, there is no danger of your going too fast. he said he did not care how fast we run in the path of virtue: resist evil, and there is no danger; god, men, and angels will not condemn those that resist everything that is evil, and devils cannot; as well might the devil seek to dethrone jehovah, as overthrow an innocent soul that resists everything which is evil. this is a charitable society, and according to your natures; it is natural for females to have feelings of charity and benevolence. you are now placed in a situation in which you can act according to those sympathies which god has planted in your bosoms. if you live up to these principles, how great and glorious will be your reward in the celestial kingdom! if you live up to your privileges, the angels cannot be restrained from being your associates. females, if they are pure and innocent, can come in the presence of god; for what is more pleasing to god than innocence; you must be innocent, or you cannot come up before god: if we would come before god, we must keep ourselves pure, as he is pure. the devil has great power to deceive; he will so transform things as to make one gape at those who are doing the will of god. you need not be teazing your husbands because of their deeds, but let the weight of your innocence, kindness and affection be felt, which is more mighty than a millstone hung about the neck; not war, not jangle, not contradiction, or dispute, but meekness, love, purity--these are the things that should magnify you in the eyes of all good men. achan [see joshua vii.] must be brought to light, iniquity must be purged out from the midst of the saints; then the veil will be rent, and the blessings of heaven will flow down--they will roll down like the mississippi river. if this society listen to the counsel of the almighty, through the heads of the church, they shall have power to command queens in their midst. i now deliver it as a prophecy, if the inhabitants of this state, with the people of the surrounding country, will turn unto the lord {606} with all their hearts, ten years will not roll round before the kings and queens of the earth will come unto zion, and pay their respects to the leaders of this people; they shall come with their millions, and shall contribute of their abundance for the relief of the poor, and the building up and beautifying of zion. after this instruction, you will be responsible for your own sins; it is a desirable honor that you should so walk before our heavenly father as to save yourselves; we are all responsible to god for the manner we improve the light and wisdom given by our lord to enable us to save ourselves. president smith continued reading from the above-mentioned chapter, and to give instructions respecting the order of god, as established in the church, saving everyone should aspire only to magnify his own office and calling. he then commenced reading the 13th chapter--"though i speak with the tongues of men and angels, and have no charity, i am become as sounding brass, or a tinkling cymbal;" and said, don't be limited in your views with regard to your neighbor's virtue, but beware of self-righteousness, and be limited in the estimate of your own virtues, and not think yourselves more righteous than others; you must enlarge your souls towards each other, if you would do like jesus, and carry your fellow-creatures to abraham's bosom. he said he had manifested long-suffering, forbearance and patience towards the church, and also to his enemies; and we must bear with each other's failings, as an indulgent parent bears with the foibles of his children. president smith then read the 2nd verse--"though i have the gift of prophecy, and understand all mysteries, and all knowledge; and though i have all faith, so that i could remove mountains, and have not charity, i am nothing." he then said, though a man should become mighty, do great things, overturn mountains, perform mighty works, and should then turn from his high station to do evil, to eat and drink with the drunken, all his former deeds would not save him, but he would go to destruction! as you increase in innocence and virtue, as you increase in goodness, let your hearts expand, let them be enlarged towards others; you must be long-suffering, and bear with the faults and errors of mankind. how precious are the souls of men! the female part of the community are apt to be contracted in their views. you must not be contracted, but you must be liberal in your feelings. let this society teach women how to behave towards their husbands, to treat them with mildness and affection. when a man is borne down with trouble, when he is perplexed with care and difficulty, if he can meet a smile instead of an argument or a murmur--if he can meet with mildness, {607} it will calm down his soul and soothe his feelings; when the mind is going to despair, it needs a solace of affection and kindness. you will receive instructions through the order of the priesthood which god has established, through the medium of those appointed to lead, guide and direct the affairs of the church in this last dispensation; and i now turn the key in your behalf in the name of the lord, and this society shall rejoice, and knowledge and intelligence shall flow down from this time henceforth; this is the beginning of better days to the poor and needy, who shall be made to rejoice and pour forth blessings on your heads. when you go home, never give a cross or unkind word to your husbands, but let kindness, charity and love crown your works henceforward; don't envy the finery and fleeting show of sinners, for they are in a miserable situation; but as far as you can, have mercy on them, for in a short time god will destroy them, if they will not repent and turn unto him. let your labors be mostly confined to those around you, in the circle of your own acquaintance, as far as knowledge is concerned, it may extend to all the world; but your administering should be confined to the circle of your immediate acquaintance, and more especially to the members of the relief society. those ordained to preside over and lead you, are authorized to appoint the different officers, as the circumstances shall require. if you have a matter to reveal, let it be in your own tongue; do not indulge too much in the exercise of the gift of tongues, or the devil will take advantage of the innocent and unwary. you may speak in tongues for your own comfort, but i lay this down for a rule, that if anything is taught by the gift of tongues, it is not to be received for doctrine. president smith then gave instruction respecting the propriety of females administering to the sick by the prayer of faith, the laying on hands, or the anointing with oil; and said it was according to revelation that the sick should be nursed with herbs and mild food, and not by the hand of an enemy. who are better qualified to administer than our faithful and zealous sisters, whose hearts are full of faith, tenderness, sympathy and compassion. no one. said he was never placed in similar circumstances before, and never had given the same instruction; and closed his instructions by expressing his heart-felt satisfaction in improving this opportunity. the spirit of the lord was poured out in a very powerful manner, never to be forgotten by those present on this interesting occasion. _friday, 29_.--a conspiracy against the peace of my household was made manifest, and it gave me some trouble {608} to counteract the design of certain base individuals, and restore peace. the lord makes manifest to me many things, which it is not wisdom for me to make public, until others can witness the proof of them. _saturday, 30_.--i received a visit from judge james adams, of springfield, and spent most of the day with him and my family. signed deeds to james and charles ivins, and many others. _sunday, may 1, 1842_.--i preached in the grove, on the keys of the kingdom, charity, &c. the keys are certain signs and words by which false spirits and personages may be detected from true, which cannot be revealed to the elders till the temple is completed. the rich can only get them in the temple, the poor may get them on the mountain top as did moses. the rich cannot be saved without charity, giving to feed the poor when and how god requires, as well as building. there are signs in heaven, earth and hell; the elders must know them all, to be endowed with power, to finish their work and prevent imposition. the devil knows many signs, but does not know the sign of the son of man, or jesus. no one can truly say he knows god until he has handled something and this can only be in the holiest of holies. _monday, 2_.--the following editorial appeared in the _times and seasons_: the temple. this noble edifice is progressing with great rapidity; strenuous exertions are being made on every hand to facilitate its erection, and materials of all kinds are in a great state of forwardness, and by next fall we expect to see the building enclosed; if not the top stone raised with "shouting of grace--grace unto it." there have been frequently, during the winter, as many as one hundred hands quarrying rock, while at the same time multitudes of others have been engaged in hauling, and in other kinds of labor. a company was formed last fall to go up to the pine country to purchase mills, and prepare and saw lumber for the temple and the nauvoo house, and the reports from them are very favorable: another {609} company has started, this last week, to take their place and to relieve those that are already there: on their return they are to bring a very large raft of lumber, for the use of the above-named houses. while the busy multitudes have thus been engaged in their several vocations performing their daily labor, and working one-tenth of their time, others have not been less forward in bringing in their tithings and consecrations for the same great object. never since the foundation of this church was laid, have we seen manifested a greater willingness to comply with the requisitions of jehovah, a more ardent desire to do the will of god, more strenuous exertions used, or greater sacrifices made than there have been since the lord said, "let the temple be built by the tithing of my people." it seemed as though the spirit of enterprise, philanthropy and obedience rested simultaneously upon old and young, and brethren and sisters, boys and girls, and even strangers, who were not in the church, united with an unprecedented liberality in the accomplishment of this great work; nor could the widow, in many instances, be prevented, out of her scanty pittance from throwing in her two mites. we feel at this time to tender to all, old and young, both in the church and out of it, our unfeigned thanks for their unprecedented liberality, kindness, diligence, and obedience which they have so opportunely manifested on the present occasion. not that we are personally or individually benefitted in a pecuniary point of view, but when the brethren, as in this instance, show a unity of purpose and design, and all put their shoulder to the wheel, our care, labor, toil and anxiety is materially diminished, our yoke is made easy and our burden is light. the cause of god is one common cause, in which the saints are alike all interested; we are all members of the one common body, and all partake of the same spirit, and are baptized into one baptism and possess alike the same glorious hope. the advancement of the cause of god and the building up of zion is as much one man's business as another's. the only difference is, that one is called to fulfill one duty, and another, another duty; "but if one member suffers, all the members suffer with it, and if one member is honored all the rest rejoice with it, and the eye cannot say to the ear, i have no need of thee, nor the head to the foot, i have no need of thee;" party feelings, separate interests, exclusive designs should be lost sight of in the one common cause, in the interest of the whole. the building up of zion is a cause that has interested the people of god in every age; it is a theme upon which prophets, priests and kings have dwelt with peculiar delight; they have looked forward with joyful anticipation to the day in which we live; and fired with heavenly and joyful anticipations they have sung and written and prophesied of this {610} our day; but they died without the sight; we are the favored people that god has made choice of to bring about the latter-day glory; it is left for us to see, participate in and help to roll forward the latter-day glory, the dispensation of the fullness of times, when god will gather together all things that are in heaven, and all things that are upon the earth, "even in one," when the saints of god will be gathered in one from every nation, and kindred, and people, and tongue, when the jews will be gathered together into one, the wicked will also be gathered together to be destroyed, as spoken of by the prophets; the spirit of god will also dwell with his people, and be withdrawn from the rest of the nations, and all things whether in heaven or on earth will be in one, even in christ. the heavenly priesthood will unite with the earthly, to bring about those great purposes; and whilst we are thus united in the one common cause, to roll forth the kingdom of god, the heavenly priesthood are not idle spectators, the spirit of god will be showered down from above, and it will dwell in our midst. the blessings of the most high will rest upon our tabernacles, and our name will be handed down to future ages; our children will rise up and call us blessed; and generations yet unborn will dwell with peculiar delight upon the scenes that we have passed through, the privations that we have endured; the untiring zeal that we have manifested; the all but insurmountable difficulties that we have overcome in laying the foundation of a work that brought about the glory and blessing which they will realize; a work that god and angels have contemplated with delight for generations past; that fired the souls of the ancient patriarchs and prophets; a work that is destined to bring about the destruction of the powers of darkness, the renovation of the earth, the glory of god, and the salvation of the human family. end of volume iv. {611} index to volume iv. abraham, book of--520 and note. adams, james--friendship for the prophet, 20 and note. address, by first presidency to saints scattered abroad, 184 _et seq_. affidavits, on suffering of saints in missouri, 49-53, also 56-73 and note, 60; of hyrum smith denouncing thieves, 460-61. alvord t., affidavit of, 57. allred, james--statement of on kidnapping, 156-7. apostles, the twelve--farewell addresses of, 1-2; apostles engaged in selecting hymns, 3; trials of en route for england, 15; meeting of at cleveland, 19-20; granted permission to publish certain books in england, 161-2; whereabouts of, january 1, 1841, 256; minutes of meeting of in england, 324; ditto, 325-26; council of at manchester, 332-335; epistle of to the church in the british isles, 344-348; departure of from england, 352; arrival of at new york, 360-61; return of to nauvoo, 390; to share in labor of the prophet, 400 and 403-404; epistle of to saints scattered abroad, 409-10; council meeting of, 412; minutes of council meeting of 429-30; epistles of to brethren in america, 433-38; case of benjamin winchester before, 443; epistle of, to saints in england, 448-53; warning against thieves, 463-66 and notes; epistle of on baptism for the dead, 472-5; minutes of a meeting of, 478-79; gift of hiram kimball to, 484; whereabouts of, january 1, 1842, 490; epistle of to saints in europe, 558 _et seq_.; meeting of with the prophet in masonic lodge, 589; epistles of to saints in america, 590 _et seq_. australia--report of work in, 343. b babbitt, elder almon w.--preaches in indiana, 17; permitted to build up kirtland, 476. baglev, mr.--tax difficulty with the prophet, 542. barlow, israel--assists brigham young on journey, 9. barnes, lorenzo d.--report of to elder parley p. pratt, 569. baptists--difference between and former day saints, 350-51. baptisms--in temple font, 558; for the dead, 568-9; for the dead, editorial in _times and seasons_ on, 595 _et seq_. benbow, elder john--liberality of, 188. bennett, caleb--conference at house of, 6. bennett, james arlington--honored, 600. bennett, john c.--first letters of to the prophet, 169-72; biography, 169; elected mayor nauvoo, 287; inaugural address of, 288-92. bennett, james gordon--editor new york _herald_, course of approved, 477. bennett, samuel--sent on mission, 161; credentials of, 164. bishop, gladden--disfellowshiped by high council, 550. {612} books--list of for and against the latter-day saints, 253-6. book of mormon--first english edition of, 274-286: nauvoo edition, proofs of read by prophet, 494; ditto 500-501. boyee, benjamin--kidnapping of, 154-6; 180. british, mission--history of, 313-321. brown, alanson--kidnapping of, 154-56; 180. browning, o. h.--lawyer, counsel for the prophet at monmouth trial, 367 _et seq_. brunson, col. seymour--death of, 179. burke, john m.--affidavit of, 56. c cahoon, william f.--affidavit of, 52. carpenter's hall--manchester, england, leased by the saints, 141. carter, samuel--affidavit of, 49 prophet's instructions to, 153. carlin, governor of illinois--issues order for arrest of prophet, 198-9. casper, thomas d.--affidavit of, 63. church, the--admonished by the prophet, 5; anniversary of organization of celebrated, 326-31: thirteenth anniversary of, 582. clayton, william--preaches in staffordshire; appointed clerk, iowa high council, 382. clark, hyrum--starts on mission to england, 7. clark, joseph--affidavit of, 63. clark, timothy b.--affidavit of, 58. clark, william o.--reproved by the prophet, 445. cock pit, preston, england--preaching of twelve in, 114. cole, owen--affidavit of, 64. commerce, illinois, (afterwards nauvoo)---appointed a stake of zion, 12; boundary lines to be changed, 39; name of changed to nauvoo, 21; merged into nauvoo plat, 322. committee, senate judiciary--case of the missouri saints before, 81-88, adverse report of, 90-92; of nauvoo citizens resolutions by, 157-9. conferences--minutes of at commerce, 12; minutes of general, at nauvoo, 105 _et seq_.; at gadfield elm, england, 131; ditto, 134 _et seq_.; minutes at stanley hall, 138; of church in england at manchester, 146 _et seq_.; general at nauvoo, minutes of, 204-7; general in england, minutes of, 214-18 at walnut grove, illinois, 387; london, minutes of, 298; at philadelphia, 331; general of the church at nauvoo, minutes of, 336-343; in new york city, 344; minutes of london, 360; at kirtland, 361; attica, new york, 412; at nauvoo, minutes of, general, 423-29; at lima, minutes of, 439-40; new york, 462; minutes of special at nauvoo, 583 _et seq_. conner, henry--converted, 184. council, high at commerce. (nauvoo)--names of counselors, 12; advice of to saints west of kirtland, 45 and note; authorizes publication of hymn book, 49; appoints committee to collect testimony on case before courts, 49; votes among for poor, 75, 76; votes to return consecrations to the people, 88; memorial of joseph smith before, 136-138, 141, 143; elijah fordham before, 180; minutes, 187-8; minutes of 219-20; account of inspecting temporal concerns, 417; report of to the saints, 504-5; trial of gladden bishop before, 550. council, high at iowa--appointed for stake in iowa, 16; minutes of, 16; order of speaking in, 16 and note; organization of completed, 21; action of on {613} missouri debts, 42, 54; minutes of, 94; changes in 352. council, of the twelve--see _apostles_. council, special--liverpool, england, 296-7; at nauvoo, 402. curtis, simon p.--affidavit of, 67. curtis, elder theodore--before the court of sessions, gloucester, england, 380. d davis, amos--abuse of the prophet, 549. davis, matthew s.--reports prophet's washington discourse, 78. decker, brother--assists elders young and kimball en route for england, 11. discourse--the prophet's at nauvoo, 358-360. _dispatch_, england weekly newspaper--article against the saints, 236. donaldson, elder wm.--goes to east india, 168. draper, father--assists elders young and kimball et al. en route for england, 14. duel, osmon m.--assists elders young and kimball on mission, 9-10. duel, sister o. m.--cares for elders young and kimball, 10. duncan, joseph--politician, speech against the saints, 490, also note 480. e election and reprobation, elders brigham young and willard richards, 256. emigration--arrangements of for english saints, 510-13. england--arrival of apostles in, 76; labors of elders in, 76; emigration agency in, 484. epistles--see _letters_. f freedom, adams county, illinois--stake organized at, 233. female relief society--organization of, 552; ditto, 567-8; remarks of the prophet to, 570; remarks of the prophet to, 602-7. fielding, joseph--preaches in england, 7. font--baptismal of temple described, 446. fordham, elijah--healed by the prophet, 4, and note; before high council at nauvoo, 180. foster, dr. robert d.--attends on sidney rigdon, 19-21; on trial for slandering, 239-250. foutz, jacob--affidavit of, 68. fulmer, david--prefers charges, 219. g galland, isaac--letter of prophet to; his power of attorney for the prophet cancelled, 495-500. gates, gibson--affidavit of, 71. gee, george washington--death of and biography, 500 and note. geneva, morgan county, illinois--stake organized at, 236. gifford, alpheus--biography of, 109-110 and note; death of, 184. granger, gilbert--difficulty in settlement of father's estate, 542. granger, elder oliver--to provide funds for publication, 18; death of, 408-9. green, a.--affidavit of, 65. greene, john p.--affidavit of, 65. groves, elisha h.--affidavit of, 68. h harris, george w.--sent on special mission, 161: credentials of, 164. hawk, william--affidavit of, 58. hayes, elder ezra--license taken from, 14. {614} hedlock, elder reuben--starts on mission for england, 10; prepares cuts for book of abraham, 543. haight, isaac--entertains elders, 35; assists elder brigham young et al. on journey, 44. higbee, judge elias--appointed to go to washington, 13; attends prophet to washington, 19; letters of concerning case of saints before united states senate, 81, 88, 94, 95; course at washington approved, 96 _et seq_.; presides at mass meeting, nauvoo, 157-60; writes petition to committee, 237; reproved by the prophet, 503. hinckle, george m.--suit of prophet against, 423. hotchkiss land purchase, 405-408. hotchkiss, horace r.--letter to prophet, 505-8. hunter, edward--visits nauvoo, biography of, 416-17 and note. hyde marinda--revelation to, 467. hyde, elder orson--his allusion to his fall, 2; restored, 12; appointed on mission to jerusalem, 106; credentials of, 112-113; departure of from nauvoo for jerusalem, 114; at conference in philadelphia, 224; ditto, new york, 237; reproved, 274; his arrival in palestine and dedication of the land for the return of jews, 454-59; incidents en route from palestine to europe, 496-99. j jews--memorial of to protestant powers of europe and america, 167 and note; circular of to israelites of europe and america, 173-5. johnston, jesse w.--affidavit of, 64. johnson, lyman e.--at nauvoo, 389. jonas, grand master mason--on nauvoo and the mormons, 565 _et seq_. k keokuk, indian chief--visits the prophet, 401. kilbourn, d. w., anti-mormon--attempts disturbance in iowa, 416-17; ditto, 444 and note. kimball, heber c.--departs on mission to england, 9 and note; morphine given to, 15-16; reports of from england, 182 _et seq_.; dreams of, 203; arrives at nauvoo from england, 381. kiskukosh, indian chief--visits the prophet, 401-2. knight, bishop vinson--appointed bishop of lower ward, commerce, 12. lathrop, asahel a.--affidavit of, 65-67. latter-day saints--difference between and baptists, 348, 350. law, william--en route for nauvoo, 20, and note; appointed member first presidency, 284-6. legion, nauvoo--character of, 269; minutes of organization of, 295; general review of, 236; officers of, 253; general orders to, 354; defended by the prophet, 355-6; general orders to, 362; minutes of, 382; general orders, 400; minutes of, 415; general order to, 502; extract from minutes of, 549; fourth regiment of second cohort of, 582; _repast militaire_ of, 601; general orders to, 601. letters--james mulholland to isaac russell, 5-6; joseph smith to isaac galland, 8-9; parley p. pratt to prophet, 22; the prophet to hyrum smith, 29; the prophet et al. to high council, nauvoo, 43-44; hyrum smith to parley p. pratt; hyrum smith to the prophet et al., 52: charles adams to joseph smith, 53; orson pratt to his wife, 54; john b. webber to the prophet, 55; matthew s. davis on prophet's sermon; elias higbee to the prophet reporting progress {615} in saints' appeal to united states senate, 81; ditto, 83; ditto, 85; ditto, 88; john taylor, to the prophet, 96; r. b. thompson to elias higbee, 96; horace r. hotchkiss to sidney rigdon et al., 98; elias higbee to the prophet, 98; horace r. hotchkiss to joseph smith, 100; sidney rigdon to the prophet, 102; hon. richard w. young to elias higbee, 111; heber c. kimball to the saints in the united states, 114 _et seq_.; brigham young to the prophet, 119; robert johnson to senator young, 121; senator young to judge elias higbee, 121; wilford woodruff to don carlos smith, 122; elders hyde and page to the prophet, 123; brigham young to the prophet, 125; the prophet to elders hyde and page, 128; willard roberts to the _star_, 130; heber c. kimball et al. to bishop at nauvoo, 132; william w. phelps to the prophet, 141, 142; hyde and page to joseph smith 142; elder woodruff to the _star_, 150 _et seq_.; william barratt to saints in england, 161; prophet to william w. phelps, 162 _et seq_.; prophet to oliver granger, 164-7; john c. bennett to joseph smith et al., 168; ditto, 169; ditto, 172; prophet to horace r. hotchkiss, 170-1; wilford woodruff to the _star_, 176; the prophet to john c. bennett, 177-8; john c. bennett to messrs, smith and rigdon, 179; samuel bent and george w. harris to presidency of church, 199; john e. page to the presidency, 201; orson hyde to saints in nauvoo, 202; heber c. kimball et al. to robinson et al., 220-224; joseph and hyrum smith to the saints in kirtland, 225; the prophet to the twelve, 226; heber c. kimball et al. to _times and seasons_, 234; a staunch wesleyan to the _manx liberal_, 234-6; brigham young to presidency, 237; john c. bennett to _times and seasons_, 248-9; brigham young to the prophet, 251-2; parley p. pratt to sidney rigdon, 266; joseph smith to county recorder, 287; levi richards to the _star_, 296; brigham young to the _star_, 308-9; wilford woodruff to don carlos smith, 323-4; george a. smith to the _star_, 343; the prophet to the _times and seasons_, 356-58; r. b. thompson to _times and seasons_, 369-70; orson hyde to joseph smith, 372-4; orson hyde to rabbi hirschel, 374-8; extract from a letter to the _juliet courier_, 380-1; orson hyde to president smith, 384-88; william smith, to the prophet, 391; horace r. hotchkiss to joseph smith, 405; the prophet to hotchkiss, 406-7; joseph smith to smith tuttle, esq., 430-33; extract from orson hyde, 439; parley p. pratt, extract of, 441; joseph smith to reuben mcbride, 441; hyrum smith to saints in kirtland, 443; orson hyde to parley p. pratt, 454-9; the prophet, to esq. browning et al., 468; ditto to mr. hotchkiss, 469; joseph smith to edward hunter, 481-3; joseph smith to edward hunter, 491; orson hyde to the _star_, 495-99; joseph smith to isaac galland, 499; g. walker to brigham young et al., 505-509; alfred cordon to joseph smith, 515-16; joseph smith to the church, 517; from the twelve to all the churches, 517-18; joseph smith on tithing, 518; robert pierce to joseph smith, 519; joseph smith to john wentworth, 535 _et seq_.; joseph smith to john c. bennett, 544; dr. c. v. dyer to john c. bennett, 544; john c. bennett to dr. c. v. dyer, 545; john c. bennett to joseph {616} smith, 547; joseph smith to edward hunter, 548; the twelve to the saints in europe, 558 _et seq_.; extract from elder e. p. maginn, 566; lorenzo d. barlow to parley p. pratt, 569. l liberty--religious in nauvoo, 306, lima, adams co., illinois--stake organized at, 233. little, sidney h., senator--death of, 389. littlefield, lyman o.--action against for slander, 514. litz, elder a.--suspended from preaching, 501. lowry, john--affidavit of, 56. m maginn, ezekiel--affidavit of, 64. marks, ephraim--funeral of, 586-587. marks, william--appointed president of stake at commerce, 12; president of stake at nauvoo, 323; financial settlement of prophet with, 582. maughan, peter--493 and note. melling, peter--ordained a patriarch, first in england, 120 and note; reports to the prophet at nauvoo, 543. memorials--of saints to senate and house of representatives, 24 _et seq_.; to joseph smith and high council at nauvoo, 136; answer to foregoing, 138, 141 and note, 144, 145; to governor garlin of illinois on kidnapping, 159-60. _millennial star_--latter-day saints, 119; prospectus of, 122; 133 and note. missouri--action of legislature on mormon difficulties, 299 and note. modisett, dr.--gives morphine to heber c. kimball, 15; aids elders young and kimball on journey, 17. monmouth, warren co., illinois--the prophet's trial at, 365 _et seq_. moon, elder john--arrival of with saints in america, 162. morgan, elizabeth--death of, 551. mormon literature--_pro et con_, 487-489. mormons--nauvoo and the, 565. mulholland, james--prophet's secretary, writes isaac russell, appointed clerk for land contracts, 16; salary of, 17; death of, 88-9 and note. n nashville, city of--meetings at, 182 and note. nauvoo--agricultural and manufacturing association incorporated, 303. nauvoo--burying ground for, 353. nauvoo, city of--made post office at, 121; charters of, 239-249; first election in, 287; city council organized, 288; officers of, 292, 308; divided into wards, 305; concentration at, 362. nauvoo--house association incorporated, 301. _news_--the prospectus of, 112. noble, joseph bates--healed by the prophet, 4 and note. o olney, elder oliver--license taken from, 552. owen, ephraim--confession of accepted, 12. owen, jedediah--affidavit of, 56. p page, john e.--one of the twelve, address on the book of mormon, 2; appointed on mission to palestine, 109; reproved, 274, disregards advice, 372; presides at new york conference, 462-3. partridge, bishop edward--appointed bishop upper ward {617} commerce, 12; instructs saints on removal to the west, 39. perry, ashael--received into fellowship, 14. pettigrew, david--affidavit of, 71-73. petition--elias higbee, robert b. thompson to congress, 237; presented to the house, 250-51. phelps, laura, wife of morris--death of, 513. pierce, robert--business settlement of with the prophet, 519. powell, james--affidavit of, 61. pratt, orson--one of the twelve, addresses saints at nauvoo, 4; starts on mission for england, 7; opens mission in edinburg, 120; publishes _remarkable visions_, 224; success in edinburg, 251; elected professor of mathematics, nauvoo university, 414. pratt, elder parley p., one of the twelve--preaches at nauvoo, 4; ditto, 6; starts on mission for england, 7; errors in writings of, 7; letter to the prophet, 22; his article on eternal duration of matter, 54, 55 and notes; appointed editor of the _millennial star_, 133; returns to america for family, 177; returns to england, 224. presidency, first of church--report of, 212-14; proclamation of to the church scattered abroad, 267-73; report of at general conference, 336-339. priesthood--article on prepared by the prophet, 207-212; lesser organized in nauvoo, 312. proclamation--preparation of to kings, 383. q quincy, illinois--a stake organized at, 233. r ramus, illinois--minutes of a meeting at, 453; conferences at, 467; deeds to certain lands of, transferred to the prophet, 477. redfield, harlow--suspended from office, 12; restored, 16. resurrection in general and of children, 553 _et seq_.; and note. revelations--to joseph smith at nauvoo, january 19, 1841, 274, _et seq_.; to william allred _et al_. 311; to the saints in iowa, 311; to brigham young in nauvoo, july 9, 1841, 382; concerning nancy marinda hyde, 467; to john snyder _et al_., 483; to the twelve, 483; respecting the _times and seasons_, 503. rich, charles c.--elected brigadier general, 414. richards, levi--affidavit of, 70-71. richards, elder willard, one of the twelve--visits staffordshire, 7; son of dies, 48; on election and reprobation, 256-66; assists in indexing book of mormon, 274, 286; writes history of british mission, 313-321; appointed private secretary to the prophet and temple recorder, 470. rigdon, elder sidney, counselor to joseph smith--address of to twelve, 2, 3; appointed to accompany prophet to washington, 13; starts with prophet to washington, 19; sickness of, left at columbus, ohio, 21; in washington, 48; in philadelphia, 76; speech of at laying corner stone of nauvoo temple, 327-29; baptized for in behalf of his parents, 486. riggs, burr--affidavit of, 67. roberts, sidney--excommunicated, 237. robinson, ebenezer--publisher of _times and seasons_, 23; co-partnership with don carlos smith dissolved, 239; editor _times and seasons_, 402. rockwell, orrin p.--starts with prophet for washington, 19. {618} rogers, d. w.--his hymn-book discarded, 14. root, henry--affidavit of, 62. russell, isaac--reproved, 5, 6; and note. s saints, latter-day--sickness among at nauvoo, 3; healing of the, 3, 4 and notes; admonished to set houses in order, 4-5; petition of to congress, 24-38. sharp, thomas--editor _warsaw signal_, anti-mormon, the prophet on, 487 and note. sherwood, henry g.--healed by the prophet, 4 and note. shoemaker, david--affidavit of, 69. sloan, james--statement of, 69. smith, don carlos, brother of the prophet--president of the high priests at commerce, 12; publisher _times and seasons_, 23; dissolves partnership with robinson, 239; death of, 393; career of, 393-399. smith, elias--ordained a bishop, 161. smith, emma, wife of the prophet appointed to compile hymnbook, 17; assists husband in labors, 510; appointed president of female relief society, 552. smith, george albert--one of the twelve, starts on mission for england, 10; preaches at richmond, new york, 75: begins out-door preaching in england, 182 _et seq_.; injures his health at, 236; arrives at nauvoo from england, 383; marriage of, 389. smith, hyrum, brother of the prophet--appointed on committee to establish nauvoo. 39; testimony of to book of mormon, 46 and note; is appointed patriarch of the church, 229 and note and 282; appointed prophet and revelator, 286. smith, humphery--affidavit of, 62. smith, john--affidavit of, 62. smith, john--affidavit of, 59. smith, joseph, the prophet--literary methods of, 1; heals the sick at commerce, nauvoo, 3-5 and notes; ditto, 7; preaches on the "other comforter," 10 and note; ditto "judgments," 11; attends general conference, commerce, 11-12 _et seq_.; appointed to represent cause of the saints at washington, 13; starts for washington, 19; adventure of, by the way, 23; arrives at washington, 24; meets president van buren, 39 _et seq_.; preaches at philadelphia, 47; in new jersey, 49; comment on missouri affidavits, 73-4; returns to washington, 77; description of by a congressman, 78 _et seq_.; interview with martin van buren, 80; ditto. john c. calhoun, 80; returns to nauvoo, 88-9; reflection of on actions of congress, 145; plans charter of nauvoo, 349; made sole trustee-in-trust, of the church, 287; elected member of the nauvoo city council, 287; introduces several bills in city council, 293 _et seq_.; appointed lieutenant-general of nauvoo legion, 309; assists in laying corner stone nauvoo temple, 329-331; arrest of by officers from missouri, 364 _et seq_.; visited by indians at nauvoo, 401; views on use of medicine, 414; his experience at monmouth trial, 419-20; views on relics of antiquity, 420-21 note; reproves sanctimoniousness, 445; denunciation of thieves, 461-2; his estimate of the book of mormon, 461; proof-reads book of mormon, 468; difficulties in keeping daily journal, 470; proclaims political attitude of the saints, 479-80 and notes; his views on the gift of tongues, 485; reflections on opening of the year, 1842, 492; debates race question, 501; purpose of debates in nauvoo, 514; views on privileges of nauvoo {619} charter, 516; settlement of with robert pierce, 519; settlement of taxes with mr. bagley, 542; becomes editor of _times and seasons_, 551; sermon on "life, death, and resurrection," 553 _et seq_. and note 556; remarks of at funeral of edward marks, 587; reproof of unvirtuous persons by 587-88; insolvency of, 594; cause of prophet's insolvency, 600; remarks respecting: signs and key words received in the temple, 608. smith, joseph, sen.--death of, 189; biography of, 189 _et seq_.; funeral services of, 191-97; benediction of, on hyrum smith, 229 and note. smith, samuel--affidavit of, 60. smith, william, brother of the prophet--allowed to retain standing in quorum of the twelve, 12. snow, erastus, labors of in salem, 433. snow, lorenzo--sent to england, 161-2 and note; arrives at manchester, 233; in public discussion with mr. barker, 234. snyder, elder john--appointed a mission, 503-504; set apart and instructed, 568. spirits, try the, 571-581. springfield, illinois--a stake organized at, 236. t taylor, elder john, one of the twelve apostles--testimony of to book of mormon, 2; preaches at kirtland, 21; sails for england, 46; arrives at preston, england, 76; leaves liverpool for ireland, 170 and note; in the isle of man, 234-6 and note; discussion with rev. robert hayes, 238; reports baptisms, 288; arrives at nauvoo from england, 381; appointed editor _times and seasons_, 513. temple, nauvoo--corner stones of laid, 327-331; announcement of trust-in-trust respecting, 517; word of the twelve respecting, 517; progress of building the, 608 _et seq_. thompson, elder robert b.--delivers discourse at the funeral of joseph smith, sen., 191-197; writes petition to congress, 237; associate editor _times and seasons_, 353: death of and biography of, 411-412. times and seasons--first number of, 23. tithing, arrangements for reception of, 493; record of, 518. _tribune_, new york--criticism of on the course of missouri, 551. trustee-in-trust--sole for the church of jesus christ of latter-day saints, see joseph smith. turley, elder theodore--starts for england on mission, 10; imprisonment of, 127. u university of city of nauvoo, 243, and 301. v van buren, president of the united states--joseph smith's interview with, 40, 80, 89 and note. w walker, cyrus--lawyer, counselor for the prophet, at monmouth trial, 367 _et seq_. walker, oliver--before high council, nauvoo, 219-20. warren, city of, 405; consultation respecting, 486. _wasp_, the--first number, 600. wentworth, john--letter of prophet to, 535 _et seq_. wells, squire daniel h.--biography, 154-55. {620} whitney, bishop newel k.--appointed bishop middle ward, commerce. wight, lyman--addresses conference, 13. wilber, brother--assists elder young _et al_., 11. williams; frederick g.--affidavit of, 69. witter, daniel s.--course of respecting settlement at warren, 470-1. wood, elder daniel--suspended from preaching, 501; vindication of, 514. woodruff, elder wilford, one of the twelve--his account of miraculous healings at commerce by the prophet, 3-5; notes; sent by the prophet to heal the sick, 5; departure of for england, 46; arrives in england, 76; labors of in england, 182 _et seq_.; mission on fox island, 418-19. women, the character of mormon, 568. world, the--commotions in, 125, 189, 252-3, and 383, 401, 415. yokum, william, haun's mill victim, 389. y young, elder brigham, one of the twelve apostles--remarks of at nauvoo, 2; starts for england, 9; arrival of at cleveland, ohio, 20; rebukes storm, 23; preaches at richmond, new york, 75; arrival in new york, 77; embarks with four others of the twelve for england, 94; arrival of in england, 102; farewell of the saints to, 103; sustained as president of the twelve, 115 and notes; also 146, and note; on election and reprobation, 256-66; assists in indexing book of mormon, 274 and 286; arrives at nauvoo from england, 381; elected to nauvoo council, 414. young, john, sen.--father of brigham, dies, 14. young, joseph, president of the seventies, grants licenses, 501. young, lorenzo, assists young and kimball _en route_ for england, 11.